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  "chapter": {
    "num": 3,
    "slug": "vol-3-00-body",
    "title": "Volume III — Shemoth (Exodus)",
    "of": 5,
    "words": 134202,
    "text": "## Volume III\n\"We fave been 'aught that wherever Isracl went into\n'capt the Shekisah went with ber. We learn this in the\npresent imtance from the Sale ie\n\n'feral ene\" wich weak bere weer tothe realy\nIhowts and chariots, which, we are told, \"came with Jarab 20\nEgypt.\" R. Hiya cted im this connection the verse:\n\n'5ith we from Lebanon, brie, with me from Lebanon\n\noi\n\n\"Come with Me, My bride, with Me, Lehanak (lit. white).\nthw moos whe reeves thy ight from te So! [54] Lack\n(Gece), « benetil preen (Scare) wit thw secre fo\n\nspre rei mey ipaiye yeu bap eet\n'muperal Faich (emmali\", the seference in the Ine word\n'etng to the chido of Tene! when the sn \"all ha the\n[Lend tath an we ill do sad obey\" (Ex xx 7h nd who\n\n-xcoved im Babyioa, the Lesvens opmocd, an the bay apie\nSf prophecy descended upon Eadie, and he saw tis wonder-\nful ven, and proclaimes te the evies:~ Behold, our Master\nfs here, and all the cxlewal beings have come dona t» be\n\nnether part of which they sod. Also \"from the bons'\ndens\". namely, the children of Seir, who eefused the Law\n'shen offered to them. \"From the mountains ofthe leopards\"\nSBamely, the chidres of Ishmael, who Skrwne refused. a\nis writes, \"The Lord came from Sinai and rose up fromm\n'Seir unto them: he shined fort from Mount Paran, and be\n'came from the ten thousands of holy onc\" (Dest. 1, 3).\n\n6 THE ZONAR 111 be\n'And what isthe meaning of \"He came from the ten thou-\n'ands of aly ones\"? An ancient tradition explain i thas:\n'wien the Holy One wat about to give the Law to larael,\nnts of angels protested with one veins, seying: \"O Lard,\ncour lord, bow exzellest is thy Nurne i allthe earth | Give thy\n'Glory (the Torah) to the heavens * (Ps. vas, 1-2) Im truth,\nthey desired the Torah for themselves. Sid the Holy One\nto them: \"Has death any sway over you? Behold, im My\nLaw death s the punshment for certain sins {Is abbery or\ntheft known to you 7 In My Law itis written, \"Thou shalt\n'pot steal'! there seal deste among you? T have sid.\n\"Thou shal nor comma adaltery' I lat posible fr yout\nTie? T have sid, \"Thou shale not bear file witness aginst\nthy neighbour'! Can covetousess lodge with you ? Thave\nsat, \"Thou shale not cover | OF what serve, then, will the\nLa be ro you ?\" Strightway they sang in unison: \"O Lord,\n'xt lord, bow excelletisthy Name in all the earth (UB xo).\n[No more 6d they ay, \"give Thy glory tothe heavens\"\n1K Jose interpreted the above verse in the Song of Songs\nin conection withthe descent of the Shebinah tothe Egyp-\ntien captivity. RL Simeon, however, found in it an\n\ntw the mysnc union between Voice and Unterance These\nsould form one unty, without any parton whatever\n\"They depend upon ove soother: no Voice without Uterance,\nsnd no Urance without Voce. Essentially they bath come\nfrom \"Lebaron\" (—lehonah, monn, symbeliaiog Windom).\n\"Amana\" represents the threst, out of which comes the\nbreath to complete the hidden indication fine given from\n\"Lebanon\". \"From the wp of Senir and Hermon\" refer to\nte tongue; from the bons' dens\" suggets the teeth; \"Irom\nthe mountsies of the leopards\" i symbolic of the lips, by\n'which the Unerance i made complete.\n\n[R Hiva pple tothe Inractes sho went dows to Egret\nthe vers: \"Eat chow mot the bread of fim that th am evi\nye esther desire thou bie dates\" (Prov. xu, 6) 'Indeed'\nbie ai, \"the bread or any other boon offered by an evi-eyed\n(ean i net worth mise partaking of or enjoying, Had the\n<kren of Teael, im going down toto Egypt, noe usted the\n'read of the Egypeans they would not lave remained there\n\nse8} suzqors (exoous) 2\nin exile, nor would the Egypt have opprened them\"\n'Said R Imac: \"Was not that exile the fulient of 2 divine\n'decree ? R Hiya mid in reply \"That makes 20 difermce,\nInasmuch 2 the decree did not menton Egypt in parbextar,\n'aly sxying: \"Thy seed shal be a sranger im ld that i\ntot then\" (Gen. am. 13)—not necasanty Egypt.\" R. base\n'sid: \"Though a man should have a vigorous appetite and\n'bea bear ester et if he encounter such an c-cyed mann,\nit wee beter for hie to ale hi own ie tan pra of\n\"Trereare teers of wen whe rive away the Shekicah\nfrom the world, making it impouuble for the Hely One,\nlessed be He, to fx His abode inthe universe, and caning\n'eayerto be unanawered 18] One is he mho cobabits with\n'woman inthe days of her separation. There sno iempericg\ncomparble with thin He deter himself end all ernnected\n\n'him. The child born of sch a union i shapes in\n\n=\ntreman, for be pofanes herewith the mared sign of the\n'covenant which constitutes the support ofthe sacred Name\n{ad the cence of fath. As soon at \"the people commited\n'sboredam™ withthe daupuers of Moab, the anger of the\nTord es Kindle aginst Issel (Sum ov. 1-3). The\nlenders af the pepe who did not endeavour to prevent\n'hem, were the Fmt be punished (hid gh and im crery\n{enerston st the leader who are made rapoemble fora\n{he menber of the commanty in rand tthe profansion\nof che sgn of the covenany which \"num and shh\" (Pa\n'sammy, 12): a the un gira ght tothe word so doe he\nboty sign give light to the oay, and asthe acd protect,\n10 doce the holy sign protect. He who keeps iin puriy\n[Frarded from evil But he who traaers tha ig of bones\n{uo 2 strange domsin, beaks the commaninent, \"Thaw\nshake hae eo other gods but Me; foro deny the hing's seal\nie eqraent to denying the King Kini Next iv he whe\n[purposely peeves the seed from coming 10 Frton, for be\n'Sesroys the King's workmanship sed so causes the Holy\n'One to depart from the word. This sini the aus of wat,\n\n8 'THE xOHAK 111 bhe\nfamine, and pestilence, and it prevents the Shekinah few.\n'Bading any resting lace nthe world. Foe thee abominations\nthe sptt of boliness weeps. Woe ts him whe exuses this: it\n'were fxter that he had never been born I was counted\n'the Inelites for righteousness that, although in exile in\nEgypt. they hee themselves fre from these sn ad, more\n'over, feaiemly fuliled the command t increne and\n'multiply. This made them worthy to be liberated. R. Hiya\nfound an indication of the purity of the Iselin women\nin Egypt in tbe tet: [44] \"And he made the laver of bras,\n'2nd the foot of it bras of the oF the women\n'zsembling at the dior of the tent\" (Ex. xem, 8). What\ntras the merit of the women to bave made them worthy of\nSuch henour that their should be wed for\nthe laver ofthe Tabernacle ? 'Tei ritual alutions om the\nfone fixed, and their eagerrene ty attract ther husbands ok\nthe othee\n\nTR Bessa and R Jose were eae walking together. Sai\nAR Bleazar to RL Jou: 'Open thy mouth, snd lt thy words\nBow forth Jou roped. \"Will t pleace the master fT\nask him to solve 2 cern difficaky for me? I have heard\nfrom the mouth of the \"holy lamp\" (R. Simece b. Yobai)\nthie ioerprettion of the words: \"and these are the name\nof the chen of Lnac!\"—that they refer ts the \"Ancient\n{sel (God) and to all the heavenly hosts and chants who\n'went imo exptiviey with Jacob. Lam, however, pure how\ntw fit the words z man and his Household\" in this vere\n'nto this interpretation' R Elesir replied: \"What &. Smeva\nsaid is cerainly corect. We have an exoteric doctrine that\nthe receiver i 8 it were, a \"howse\" to the giver This may\nbe ithatrated from the following vere: \"Andi came to pass\n'when Solemn had fished the building of the house of the\n[Lord aed the king's howe\" (1K tx, 1) \"The house of the\nLord\" & of course, the Temple, which includes the outer\n'cours, the porch, the setechambers, and the Temple ialf-\nbur the \"king's howe\" isnot, 2s you might thnk, the palice\n'of Sclomon, but the Holy of Holes, the innermest sanctum,\nthe word \"King\" being bere used ints abalute sense. Far\n'this King, although sopreme, im, in ration tp the Highest\n\n« suzworu (exons)\n\nPoin, the most hidden One, feminine or receptive; but at\n'the sme tine He is masculine, or ative, in eeation to the\n\n'Asp Tusse ane Tue xantes. R Jose consected these\nzy\n\njaar eae coeur et\n'sree, for, said R. Elerar, 'as the pirden fas to be tended,\nploughed. watered, and trimmed, = has the Community of\n'asiel to be tended, martured, and trimmed. She i called\ngarden\" and. she i called \"vineyaed\": \"for the vineyard\nof the Lori of Hoste is Israel. and he fenced it and\n'athered ost the snes thereat™ (Im ¥, 1-7)\"\nSaid R Simeon *\n\nx rae zoman 1 bee\n\n2 HE zomas 111 bse\nofthis section ofthe Bout of Exodus, tel me the sigs\n'f the words \"a man and his household came with Jacob?\nHe replied: 'My father said tht i efers tthe various grades\n'of angels, all of them celestial, but of whom the bigher aze\n'alld \"wan\", ad the lower housed\" ee \"female\". in\nthe sense that the Former ate active while the later ace\npassive and seceptive\n\n'When R. Fat was once studying with R. Elasar, the som\n'of R. Simeve, be asked him: \"Did the Shekinah go oven to\nEgype with Jacob ¥ Said R. Elearar: Surely ! Did vot God\n'57 t Jacob, \"I wll go down with thee ino Egypt\" (Gea.\nty 4)? Ssid R Ina: See now, the Sbekinah went down\nveith Jacob ito Egypt, but She ako had with Her sx hundred\nthousind holy Chariot angelic beings, for i i wren,\n\"and the children of Tsrac journeyed from Rane to\nSeceath, about (lit. ike) six hundred thousand <n foot\"\n(Ex, 37). Now it doesnot say \"six andoed\", bet \"Tike™\nse ered, cary which sugges that there moe am equal\nSumber of colenal bong: tho went cut with them The\ndeeper meaning of the pouage is as flows. When these\n'oly Chances and holy Haas were aboar to lee Egypt, the\nchilden of Teac at once rend Ghat # wae for thee sake\n'at the celestal beings were detained, and therefore they\nbaste to get ready and lee m quickly as possible, Hence\nit mae \"they couid mot tary\" (Ex a, 39) not \"hey id\ntt want t tary\", From tht we leara that the expreuson\n\"ehaldren of Iselin all these pastges refers wo the\n'elesial bouts. Moreover, it stands to remon that as che\nVioly One promcd Jacob that He would ge down with hime\n'nto Exypt, He would tke Has mscisering anges with Him,\nfor where the Master there mus Hur servants alo be, and\n'expecially when we consider that even when Jacob was ved\nfrom Laban, \"the anges of God met hin\" (Gen. 2208, 2)\"\n[0] R. Abba Ged bere the yee: \"Cone, bebold the works\n'of the Loed whe buh made desolations im the cant\" (P.\nun, 8). \"The term shameeth (desolatons), be mid 'ean\n'iso be read shomoth (names). This corroborates what BL\n'yassid namely, that whatever isin herven, the Holy One,\n'lewd be He, hae made = counterpart thereof on earth.\n\ndeve Ege sy men of inal ange scempaied\n\na\n\"Solomon\" refers to the \"King to whom peace (shalom)\n'belongs: \"threscore mighty men are about it\"—these are\nthe snty myriads of exalted anges, part of the army of the\n'Sheisnah whach atcompaned Jacob ito Eevee\n\n1. Hiya was ence traveing from Usha to Lad, mounted\n\n'One ssid to him. \"1 will go down with thee to Eggpe\". ther\n'would lick the dust for three Beane foe\n\npene! For it has heen said by the great Rabb of old in\n'Connection wich the verse, \"And Mowe: went ou 1 sect fae\nfather-in-law, sed did obeisanee\"\" (Ex Xv, 7) that when\nAon sr Mes po, he luo went, and so did Exezar, and\nthe princes, and the elders and, in fc, all Ierael went out 19\nseit Jethro. For who could sew Monin a the grat anor Bo\n'20d not ge himself? Thus because Moves went, all went.\n[Now if Moms produced such an effect, how much more mast\nGod have doneso when Hes to Jac \"I will so down ith\nthee to Egypt\"? As they were pring sling, Abbe tart\nthem. Sed R. Jone: 'lebeld, the Shckinah isin our midst,\n'zee have a great master of doctrine with us\" Said RL Abba:\n\"Wit were you dixcusing ? R Jove replied: \"We were\n\\Gedocing thet the anzcs went down with Israc! to Egypt\n'fom the two venes \"I will come dowa with thee into\nEggpe\" and \"These are the names. ete.\"' Said R. Abba:\n\"Pl give you third. Itsays, \"The word of the Lord came\n'expressly unto Each . im the land of the Chaldeans by\n'hesver Chetar™ (Esch, 3). Ezebel, iti anid could oot\n\n4 Tie zoMAR Ut bes\nhhave been a: fithful 2s Mones, of whem iti written, \"He\nia fathfal imal my house\", for he revealed all the treasures\nof the King: Bat we have heen instructed to beware of such\nthoughts shout thie prophet: on the contrary. he was 2\nworry prophet, and whet he revealed be revealed with the\npermission of the Holy One, and he might have disclosed\n(orice as much, because ofthe sad condition in which Israel\nfund beraifem Babylon, ts has heen explained steady. ane\n'ie fad to prove to them that the Holy One would never\nleave His people in capeity without His Preeace. Thus\n4 gs without saying that when Jaccb went down 19\nthe Holy One, sp His Shekinah, and all che aly heavenie\n'beings, and all the Charts, went down with bir.\" [58]\nJudah aid: \"if men only knew the love which God bears\nor lac, they would roar like = la til they cold fallow\nfer! For when Jacob went down to Egypt, the Hoty One\ncalled together sll His celestial Pamiy and anid: \"All of you\n'must go down to Egypt, and I shall come with you!\" Said\nthe Shekinah: \"Can hosts remain without 2 hing 2\" Said\nHe Her-\"Cwane with me from Lebanon, bride! With me\nfrom Lebanon | Look from the tp of Amana, fom the 1p\n'of Senir and Hermon, from the lions' den, from the mous-\n'ine of the 5\" (SS. v, 8), ie. \"Come with Me from\nthe Sanctuary above ! Lack from the rope of thane wh are\nthe heade of the \"Sons of Fath\" (amanah—emma)!\n'ebel, they are about to ceive from the mountin Hermon\n'My Torah, which will be ther sbield in exile ! Come from\n'he fore dens the mountains of the leoparts—the beaten\n'nations who torment them with all manner of oppression\"\nlinac applied the words, \"Laok from the top of Amana\"\ntw the Sanctuary above andthe Sanctuary below, sccording\n'0 the dictum of R- Judah that the Shekinah never\nfrom the Western wall ofthe Temple. R. Judah applied the\nswords, \"From the lion! dens, ct\", to atudemts of the Tura\nfin the den, ve. i the synagogues ad houses of study.\nHiya, as he was ouce studying with R. Simeon, asked\nhim: \"Why docs the Torah in this passage (Ex. 1, 1-3),\nbesides giving the total somber of eeenty soul, enamerate\nthe twelve tribes by mame? And further, why seventy \"\n\nsb 6e] smemori (exo00s) ts\nTR. Simeve replied: \"In order to bring out the contrat\nbenween the on atin and the sendy nations ofthe Geatiles\nin the word. Wha is more be went on, the principalities\n'that preade over the seventy saons nue [rim twelve ses\nthat Stretch out to all pins of the camps. This s the sg\nrigcance ofthe words, \"He atthe bounds ofthe peoples\n'xxording to the numberof the ehildees of Tal\" (Dest\naur, 8) and \"For 1 have spread you abroad ms the four\n'winds of heaven\" (Zech. 1-6): as the world cannot be\nVethout the four dina pots, so cannot the masons be\n'without Tare\"\n\nNow THene Anose Ur A New KING oven EorrT.\nAbbe cited here the vere: Bleed ar ye eto soe ebore\n'll sate, that sed forth the fet of the x ad the ats (Ist.\n'Eznt, 20} He aid: 'Blessed are the childsen of Tare! whom\nGod bath chosen above all rations and brought eat 12\n'Himeelf ast i writen, \"The Lord hath chosen the to be\n1a peculiar people unto himself\" (Deut. uv, 2) and again,\n\"forthe Lord's ponion is in peuple: Jaco isthe It of bin\ninheritance\" (Bi mm, Isacl cleaves tothe Hely Ove,\n'Blemed be He, as itsmys \"And ye who cleave to the Lerd your\nGod, ye are all alive [6a] to-day\" (Uhid tv, 4). They are\n\nthey :\n(Hox x, 12), for af hem who sows according 10\nsaid: \"For thy mercy is great abore('l) the hervens\"\n\npo he The ptr cae te Face of Seal\nSeaee the judge they stron watever can Be\n\n% ue soman ret [bess\nbade ofthe Serpent, the \"Wife of whoredo\", every effort\nis made to procure the condemation of humanity, and 10\nrejuice the servant nthe eyes ofthe Master. Symbokcally,\n\nRiyeatt acy ap cae\ncor cle se downfalls the world the events procsmed\n1 the other workd. Simetimes i revesed trough the\n'mouths of lite chidren,sometines through simple fl,\n\noy supsoru (eropes) 7\n'and sometimes through = bird. These proclaim ics the\n'world, and yet no one notices them. If, however, x mation i\ndeserving. the impending ealamty ie reves to the nzht-\n'ous leaders of the peape, in order that they may ail the\n[people to repent and return to the Lord whale there ix yet\n'ime!\n\n'As R. Elearar was sitting one day at the gate of Lydd\nseg with R Abba, R Judah. and R. Jou, R. Jose md\n\"Lesten, and 1 wil tell you the sights which I have seen this\nmorning I roe carly and beheld a bied which flew up three\n\nmse epightand hen tone pre or\nHethcew downto me the eather fram hi ight wing no\n\n'Lond rdeth upon 2 swift\n2° (Le 20x, 1} A xecond\n\n8 'te zomaK [eed\n'wing Said Elana: \"These te incidents a ofthe ied\nod that of the chee, ave in truth bet one—and they\n'camey 2 propery from shove. The Holy One blew be\n'He, sired reveal tou» His hidden plasm oes wrinem,\n\"Bebold, the Lord will do nothing without reveaiog bet\nscott his evans the propets (Amos. 7) And Be\n'se are eaer than prophets, for on the peop the baly\n{pins rots interment, but the wie He ver lave\nidvogh they know wha is above and whats below, xy\nhep it cert' Said R. Joe: \"Theve ae any wine, bet the\n'wich of Beer cored ll\" Sid Be Abies 1 wee\nfot ior the tes the sons of en wold conpreend meter\n(Gee's Torah or Fis conmandmesta, and te spre of\n'woul ace dif from the pit ofthe bea\" RL mid:\n\"Wen the Holy Oneis toot w chaste seat He ares\nfeet eles preset, ants writen, \"The Lend\nshal punish the bot of heaven in herve and the Kings of\n'Se earth upon the earch\" (lan st 3) And what doer\nPosslimcat conse x? He has to pum through the Bry\nSeem. anf then be power vanes Seaghresy #3\nFrocained abe, [4] wad Ge preclamatie resrenls i\ni\n(Gecutin overs world Frum then # mean tnd es\n(Be werd. oe reachenbirs ard ie len nd apes\nsteele\n\n(Now raexe anosea new xrxcovex Eorrt. Accord\nng to R. ips he was rally 2 new king, bot acconig 09\nK Joxe it wom she same Pharaoh, only he made \"ore\"\necres against lero, fergeting all the bencfs bested\nlapon him by Jeph as ¥ \"he did not know bien\"\n\n'Jone and R Judah were once seudying with RL Semcon.\nSst R Judah: \"We hve bean tnght ther the expromon\n\"eroc\" suggeas that Planch \"rase\" on his own accord,\n'in hat be ws not im the line of Eeyptan kings, snd wan,\nin fact, not wortby to be King: he \"rose\" only because be\nwench! Sud R Simeon: \"was the case ith\n\nfoe the bingatip, but\n\na suewors (E0008) 9\nBhar, R. Abba, and R Jose were once wating from\n\nsuzy, 1}. \"Mack thi' he sid \"AIT the hings and all he mations\n'of the woeid ae a nothing before the Haly One, blewed be\n'He (Dan. 32} He only has to decide a thang and itisdane_\n'Wha, then, isthe siqnicance ofthe expresion \"cometh into\nEgype\" ? Did He have w \"come\"? Yea, verily, He \"ame\"\n(or the tbe of the Matrona (Shebinah), te mike Her ait\nwere, by the band and raise Her in glory, at He wall alse do\n'when Isrts captivity in Edom (Rome) will come to an\ncod\" R Jou remand: \"fit was forthe mie of the Marons,\n'why did He not \"come\" to Babrion. whee the Shetinah\n'was alsa in ecile wath Israel 7\" this the Jew replied shar\n\n1 tradition the reason wh the Haly One dd net\nroval Hismelf fly by sm 2nd wonders ig Basin em\nDecsuse che Leases took te themscives forces wives ad\n(profane the sign of the holy Covenanc. In Egypt, boweree,\n4 wae diferent: they coneed it = pure some of Tee, and\n'fit as auch Whee the Eubsmitc cule comes toms eal He\n'shel mann His plon i foloes snd case op He Some\n\napes tone tye Tpke ee, gh\nshe treated my people with howpitalty when they case t\n'sojeare there, assigning w them the fat of the land, the nd\n\n2 yar zomaa ni os\n'of Goshen: and even later, though they oppressed them,\nthey did ne tke aay the land from them nor anything\nDeongyng to then (eh x 18, 0) But Ampria \"oppresed\nthem for nothing\" they dexgacd [75] them tm the other end\nof the earth and tok their enuntry sway from them\" Now\n\nff Hs Name to them, 2 its written, \"Tht will T magnify\nmyself, and sancify myself, and I will be known among\n'many nacions\" (Eek xxv, 23)\n\nTR. Simeon liftal up his hands and wept. 'Alas he ssid,\n\"Yor him who wil ive at that time! Yer happy he who will\nlive at at ume! When the Holy One comes to vit the\n\"Hind\" (Irae), he will csmine who it ix that remaine\nloyal ma ber at that me, and then woe to him who shall noe\n1 found worthy, and of whom i shall be sad \"T looked\nsnd there was nunc to help (Lex att, 23) Many suerngs\n'shall then bef Tach But happy he scho wall be found\n(Githfa'ethat time 1 For be sal se the jy-siving Bight of\n\nthe King. Concerning that ime is prociamed: \"I will\n'refine them ss ser se refned, sal wil try them 25 gold is\nned\" (Zech. san, gh. Then shall pangs and travail overeake\n[rset and ail tions and thar Ling shall fanouiy cage\ntogether and take counsel arsint her. Thereupon 2 pillar\n\nof fe wil be from heaven to earth for fory day,\n'Te te all maton Thea the Meta wll rie from the\nGarden of Eden, fromm that place which i callet ~The\nBird's Nos\". He will arse in the lan of Galilee. and on.\n'that day the whole woth shall be atahen snd all the chldren\n'of nen shall eet refuge in eaves and rocky places Concern-\ning that time iti written: \"Aad they shall go nto the hakes\nsf the rks and int the caves of the cart for fae of the\nLond sed forthe glory of bis meaty, when he arueth to\nshake tery te earth\" (Im ih, 19) \"The glory of his\nsmepsty\" refer tthe Mewiah when he shall seveal Mima\n'the lad of Gable; for is this part of the Holy Land the\n\npsy ausnorm (exons) =\ndesolation frst began, and therefere he will manifest himself\n'there fint, and from there begin to war aguinet the world.\n'After the forty dem, ding wlich the pillar abl ave soo\n'between heaven and earth before the eyes of the bale works,\nand the Mesah shall hive maneseed hamself, 2 star shal\n'come forth from the Eset varigated im hoe and shining\nbbrillanily, and seven cher star stall surround i, and\nsake war on it from all sides, thee times 4 day for seventy\n'day, before the eyes of the whale world The one sor chal!\nfight spsiee the seven with ray offre lashing om every sik,\n'and it shall smite them until they are extinguished evening\n'after evening. Bat inthe day they wil sppearagsio and fiche\nefor there he sine wet. een dye bg: Alar\n\nseventy days the one star shall vanish. Also the Mesish\nSateen ence modi the le of, eect\n'stall return again, although it shall not be visible. After\n'the trav months the Messah will be cred ep to heacen\nin that pillar offre and recsve there power sed dominion\n'and the royal crown. When fe descends. the pula of See\n'will apa be viable to the eyes ofthe world, and the Messiah\n'will reveal himself, and mighty nations will gather round\n'em, ade ball declase war gust all he week. AP tht\ntime the Holy One shall show forth his powes before all the\nrations of the arth, and the Mesiah stall be manifested\n'hroughout she whale usiverst, and all the binge will ente\n'tp Sight agnin: him, and even in Israel there will be found\n'seme wicked oees who shall ois them in the Sight against\n'the Moniah. Then there will he darkness overall the world\n'and for Sfteca days abl it cooniaue, and many ia Tora,\n'Sul perish in that darkness. Concerning this darkness it\n'written: \"Behold, darknrss cover the exh and gree dork\n'rest the peoples\" (Is 2x, 2)\"\n\n'R Secon then discoursad on the vere: [Sa] \"If 2 bind'e\nnext chance ¢9 be before thee in the wy in any tee, or <a\nthe ground. young ones or ages, and the dam siting upon\nthe young. thou shat is no wise ler the dam go\" (Det\nEjiah ds Sarbameg ofa penguin\n'qeeeric coemmaniment i the Law, contiumng meres of\ndecarie, paths and says Inown to the Fellowship anf\n\n'rue roman 1 co\n\ntelegig wo the tepire pain of the Tor! Then,\n\n'This is the place proclaimed by that\nwhich fies about the Garden of Eden every day. In that\nplace the effgis are woven of ail the nations who band\n\nBird (the Sbekinah)\n\nthe ery echoes frm five handred myriads of superal oats,\n'until it aches the highest Thrace. Then the Holy Ove,\nbesed be He, beckons to that Bird, which thes enters\nits nest and comes to the Messiah, and' fits about, uttering\nstrange cries. Then from the boly Throne the Bird's Nest and\nthe Mesh are summoned three times, and they both\nsscend into the heavenly plas, and the Holy One swears\nto them to destroy the wicked Kingdom (Rome) by the hand\nofthe Measah, te avenge Israel, and to give et all the good\n'things which ke ban promised her. Then the Bird returns\n\nay suenori (exove») 2\nto ber place. The Messiah, however, is hidden agin in the\n'same place 8 before.\n\n\"At the time when the Holy One shall arise to renew all\n'worlds, and the letters of his Name shal shine im perfect\n'union, the Vad with the 21, and the Hé with the Vas, »\n\"mighty ar will appear inthe Rewvens of purple hoe, which\n'by day shall Bare before the eyes ofthe whole word, fling\n'the firmament with is light. And at that time shall 3 flame\n\"mucin the heavens from the north; and fame and star shall\n10 face cach other For fory days, and all men wil marvel and\nbe afraid. And when fory days shall have passed, the sar\nand the fame shall war together in the sight of all. 2nd the\nflame shall spread across the skies from the north, striving\n'to.overeeme the star andthe rulers and peoples ofthe arth\n_akall behold it with error, and there wil be confusion among\n'them. But the sar will renove tothe south and vanquish the\nflame, and the fame shall daily be diminished und it be\n'no more seen. Then shall the war cleave for itelf bright\n'paths in Owelve directions which shall renain luminous ia\n'the skies forthe term of twelve days. After further twelve\n\n_Appesr burning in Great Rome (Constantinople); [i] i wil\n'consume many turrets and towers, and many are the great\n'and mighty whe shall perish then. All stall gather against\n\nuy\n' i et\nH i\nHe\niy bereey\nAtte\ntertel\n\nEF rae zomsa m1 =\nsos an ool eo tie wel open rete\nare inscribed the letters of the Holy Name (Tetragramenstoa}\n\"Then sec nl brn oth fon the Bone of eee\nof Puedes \"Ate © ye sie fon above aad sad 3e\nSelon tae Miah! For the te hn ce or the Hind to\nStoned wr Spee a ne et ens et om\nword nd ie be fo the dat Ac al i ins fn\n'Rone nll ance and ped the Meni wah espns\n[baban ate igs Kae at bic, Jn reo\n\n'Messiah has been installed by the salts in Paradise, be wall\n'enter again the place whch ie called \"the Bisd's Nest\", there\nto bebald the picture of the destruction of the Temple,\n(sed of all the mints who were dome tp deah there \"Then\n\n'will e take from that place ten yarmenss the garments of\nholy zeal, and hide himself there for forty days, and no\nshall be abe to ae im. Ar the end of those forty days 3\n\n'him and Kins him spon hie brs. At chat moment three\n'andred and ninety Srmaaments shall bapa to shske. The\nHoly Ooe shall command one of these Srmaments, which\nTeepe in wating since she ax days of cretion,\n'and He shall take oot from » certain temple\n\neo] supwora (zxoous) es\n'the decrectn af she Haly Termple Then angels chal give\n\n'owing for seven days, and they will be amaed and not\n'caly the wise will understind, they sho are\n\n(CE Do mn, 6) And if such will not be found t that me\nwel be through the mest of the socklings, \"the <zes\"\n(Utsd), \"hone that are weaned fom the mull and dese\nrue the breasts (Zax 22.9) for whooe ake the Sbekinab\n'dels inthe mich of Israel in exik, a5 indeed there will be\new sages ot that time. This is the implication of the word\n\"And the dam siting upon the young. or upon the ps5\",\nwhich, alkguricallr interpreved, meame that it does et\nepend upon the Mother to free them from ese, but upoe\nthe Soprene King: forts the young ones and the machines\n\n» 'we zomanitt le\n{hat wil give sreegtht the Mewish, and the the Sapermal\n'Mother, which \"smog them wil be sired wp towards\nHer Spouse. He wil tery for twelve months loge, and\nthen be wil appear snd raic her from the dest= \"I wll\nfise upon thar dy the tabernacle of Did hte fallen\"\n(Gmos 12) On that dey the Mescah wil eg to eather\nthe captives from oneend ofthe wed tothe ober: \"If any\nof thine be driven out unto the utost parts of heaven fom\n'hence wil the Lord thy God gather thee\" (Dest = 4).\n'From that day on the Holy One wil perf fer Taras all\nfhe sige and woodes which Tle pearwed for them ia\nEgypt: \"As in the days of thy coming out ofthe land of\nEgypt. vill show unto him wonder\" (Micah vit 33)\"\n\"Thee mid R Sine 'lear, my oom! Tow canst Sind\nsid ani the sper af the threo patho ofthe Hedy\n'Name, Ecfore thse wonder have ales ace inthe weeld.\nthe myuery of the Holy Neme wil not be manifested\nperfection and love wil ot be swahened: \"Ve daughters of\n[erusien, 1 adyre yu bythe gases and by te hinds of\nthe fed tat ye sor nt up one awake the lowe el she\npleases\" (Cant 1, 7} The \"gulls\" (cebeth) spmbline\n{he hin. who i called Zhaoth; the \"hinds\" repeseat the\nthee poncpaioes and powers Soom below, \"Uae ye or\n'et ap. 2c relent the \"Rinht Hand' of the Hedy One.\nSse \"Love™; unl she pleas\" camay She (he She\nah) whois at preset i the du and in whom the King\n'3 wel pened. Hited be be who willbe found worthy to\nGe a tha de | Bleue wl he be both in this woeld and\ni ie werd come\n\n1K Sencon then hed up his hands jn prayer t the Maly\nOne, Bowed be He Wien be Bad fated hia pager, B.\n'leazar bis son and R. Abba seated thomsches before his\n'As they were thon sting they beheld he lag of the dy\n{om Sin and a fy fee snk in the Sea of Tein cd\n{be wine pce hepan mighty w uembe Said B Semcon:\n\"Verily tne tthe ume when the Holy One remembers His\nalee and les two drops fll om the peat Sex As they\nfe oy mee the Sry rey aed ck with i the sen! Then\nR Same wept, and the Gaps ako. Said Simeon\n\noe) suewors (exoocs)} 2\n\"Beh 1 was moved a while apo to meditateon the mysery\ncof the Leters of te Holy Name, the mysery of His come\n[pascon over His children; bat now it is Sting that I should\n{reveal usta tha generation somethung that no other man hs\n'been permitted to reveal. For the ment ofthis generation\n'soma the worid until the Mom shall aypear.\" He them\n'bade R. Bleamr his son and R. Abba to stand up. sed they\nid. R Simeon then wept sscond time, and suid \"Alas!\n'Who can endure to hear what I foresee ! The exile wil dg\n'en; who shall be able tm bear it?\"\n\n\"Ther: he also rose and spake thus: Tt ie written, \"O Lard\nour God, other las beside thee demumated us, apart from\nthee do we make mention of thy Name\" (Isa i, 13).\n\nrue sonan ant ns\nStekinah) did aot brood over Isral and there was separa\n'ion berween the Vad and the Hé, the Yad ascending hgher\n'and highs Yo inisity (Be Sof) and the hay Tempe seme —\nCorresponding to the Temple bebw dd act sexd forth\nliving waters ts source being cut ff The seventy year of\nthe fre le Co the wen pee wich tok\nto build the fest Temple (1K. 1,38). However far eit fom\n\\ to thik that during the time the kinoon of Babylon\nbad power in the heavens over lars. The Sits that on\n2 the Temple send them was a bright ight dexendiog\nfrom the Superaa Mother, bat as son a was Sexroped,\nthrough Iset's sn, and the Kinglom of Babylon gy the\nCopper hand, tae ight was covered up and darks prevaied\nhere below andthe angels telow cones from pring ut gh,\nand then the power symbalznd bythe leter Yad oft Hoty\n[Name ascended to tk upper tapons, i> the Inte,\nsnd thos during tbe whole sevety years of exe src bad\nto divine Sight to ge Bez, and. ty, that was the ence\nofthe cae When, however. Dabyen'> power on ahem\n{ray from her end aval wrurmed tthe Holy Lands Ege\n(id shine fr ber, bat it was not 2 beight ot before, beng\nfly the cemeation of the tower He, sine the whole of\nFeral it ot rena to panty to bea \"pecaar pple\" at\nbefore. Therefore, the cmaaation of the seperaal Yad dd\n'oe desea to lame ithe same means a before, but\n(ely a Gtk. Hence Ered were towered in many warn antl\n\"the dane coered Ge earth\" and the lower Hé wm\ndarkened and foo the eround. and the upp source wae\nremoved 2 belo, and the seand Temple was domtoyed\nand all ty twelw tibes went into cules the Lingo of\nEdom The Hé ako went into exe there and thereere the\ncule wa proicaged\n\n'A mycery of mayest been reese 26 them\nse wae of heat The Hi of the cond Tempe\nol her teche cites and te bea Teele ite focus\n(Beet monber and becnne the mptery ofthe Hin them,\nfhe en las during tha whoie sumber. Ten tibes are 2\nSocand por two tober are ove Rend year A the\ncconcinuin ofthe recive tibes (twelve Bondred years) there\n\npie) snmxorn (e200) »\n'wil be darkness ver Israel, until the Va shal arse atthe\n\ncick\n\nrep (ie \"thr se) reno of Then the beet\nhal be Sled foe the weper sping (he\n\nSg Sephenah nd be comedood ec apoio\n\n'Zion and that remaineth in Jersalee stall be caled bol\"\n(lax, 4). These are the veiled mysteries *\n\nThe sve etna of he Means a soo emery\nhe ef Se nes ee of the eet eo See\n(caer athe Cum See eth ee ent eB\na edo Bee cake The ee fe ie\nSareea Se dar a8 porn te Com ne\nTastyere seni teh rem tounge rns ene\nSD eitpeee ate Cen es Cn ep 0 aoe Pew\nSe pe ep te Come Ge eek ee ae\nee Ree\nee eth oe ee\n\nPp 'THE 2omAR HHT (100-108\nTeas ANOSE UF A NEW KING, Said R, Jose: \"The Hey\n(One crestes cach day new anges to be His eminsanes the\n'world, as it is written, \"He maketh His angels winds\n(bpiris) (Ps cre. 4) Tr does not say \"He made\", bet \"He\n(akech\", Geom He muaben therm daily At thet me He\n\nEden pared (Ge, 10) the at was he seam of Egypt\n(che Nile above, to the Nie below); 20d\ntherefre \"he Knew not Joseph, who repenats the sphere\nhere the abode of Unity and which scaled \"Righaeas™=\n\n\"R. ezsar and. Jou onc act forth upon « ourey st\ndao, Saddenly ty bcbeld two sar wach shat sere he\nSy fom either side Sai R Eleaar: \"The eis sow come\n(shen the morning fare do arame the Mewer™ shone\n(Gren nave scret se Resveas they peepee to guedy Hk\nName io song. st wrt: \"When Oe morning srt\n\ning werse—{ucb] \"My God (EE), my God. why hast\n'thou formken me sugges the cry over the \"hind (ayaa)\n'of ce morning\", when sbe separsses Bemelf frac the day.\"\n\n'As icy were thas walking the day ighereed and the time\n\n'sca habe and ethers enanaring from these, and Solomon\n{a bee wisdom referred to them all to convey the following\n'coterie enton_ 'There is 3 cermin \"Dreath= emanating from\n'how mupernal \"breathe\" upon which the world matsined,\n\n= 'rus couse 111 [obue\n'men te whom i happeneth according tthe work of the\nghrelin peace nd cnn thi wen od\n\ndoesnot come upon them, af they performed\nthe its ofthe gens: Why ou? Bem te ey One\nforencs tha either they ate about to repeat, ot that they wll\nbring forth vinous aflepcing, a, for ineaace, Tersb, who\nThrought forth Aboham. and 'haz. who brought fort Hex\n'inh. Thus, at we have si there isa \"breath (keel) on\n'nw sie se well aon the other. 4 \"heeath i made wan the\n'earth ia order thatthe world may be sustained.\n\n\"Anether interpretation of the verse is 2 fallows. \"Vaniry\n'ic done upon the arth\", for instance, when 2 \"work of the\n'nickat\", the temptation t9 commit some si, approaches\nthe righteous and they remain steadfast & the fear of their\nLord and refuse ta defile themselves ike 20 many of whom\nwwe knew sho did the will oftheir Master and snned nat.\n(On the other hand, \"it happeeth that wicked men do the\n\\novks of the righeeous\" on cman occasions, a5 for estar,\nthe Jew who belonged tw a ging of robber on 2 mountain,\nand Who, wheacra ie aw 2 fellow Jew pare, warmed fim\nof the danger, so tac RL Akiba applied thi the words of\nhe some a of thie ware: or the ana [en] i the meigh\n'bauthoad of RL Hiya who once seised 2 woman with the\nsesention of veining ber, bat who, when abe aid to him\n\"Hoorer thy Master and do not sin with me\", mastered bis\n'pai and let ergo. The Hely One has made both righteous\nSod wicked, and, a Heis plrtied inthis world by the works\nof the righteous, s0 is He glsifed by the wicked chen they\nIhappes to doa pod deed: \"He hath wade everything besati-\nflim bis time\" (Eel mm, 25) Rat woe to the sinner who\nate homelt wicked and eaves 'to hasan\n\nR. Blearar forter si: \"King Solomon, when wisdom\nseas siren to him, sr all \"inthe time of his eel\", Let\nthe time when the moun (the Haly Spar) ruled. He sam the\nRoghecoss (Zed), che Pilar of the woth, \"pesahing ie\ntee righteomeen\" im the Gime of the cul, for whee Iorael\n4S in cule He i with them, and the supernal Mesangs do\n'box reach Hin. Thus \"there is 2 righteous that perisheth in\n1 phtemenren (Each v.15} Om the other band be sew\n\nna] suswors (rx00cs) 3\na wicked perm har pratgeah hi fei his el\" (02),\nnarely Samael win crocs Edom (Rowe) cou inher\n\nshecugh the bebp of het \"En\". hes spouse, the\n\nSerpent. And the same applies to the eapeny\n(a te other nga of thn worl wl the tee\nthe Holy One, bicaed be He, shall ise up from the dost\n\"the booth of David that i fallen\" (Amon 22)\"\n\nAxp THERE WEST a MAX OF THE HOUSE OF Leer\n1 Jose discourse here on the verse: \"My beled a gece\n'dou into his garden, 0 the beds of spices\" (SS mi, 2).\nHie said \"The words \"Lote his garden\" refer tothe Com-\nmunity of Tara. She is 4 \"be of spices\" filled with the\n'Srroar of the world wo come. In the hour when the Holy One\ndescends into this Garden, the soul ofall the righteous who\n'ace crowned there emit the perfume, 18 it says, \"How mich\n'bene isthe smell of thy estments thin all spices\" (SS rv,\n10) These are they of whom R. Leach said: \"All the sus\n'of de rightems who have lve inthis world, znd all the sala\n'ho aball scene day descend to dwell there, all ese dell\n'im the exthly Garden (Pari) in that shape which was or\n'Sail be thei cess oo exch a empscry which haw\nronms 'co the wise. The spint which eaters into\nthe children of men, and which emanates from the Female\n\n'make 29 impresson afer the fashion of 2 wal\n\"Tha int ay, the Form of the maa boy im this worl is\nprojected outwards, aod tates the impress ofthe rprt from\n'within. So when the spirit separates tse from the body\n'eau 2 the earthly Garden in the actual form and patter\n(the beady hat was to garment during its sojourn in thes\n'weed, and upen which st ated lke 1 seal. Hence it sys,\n\"Set me as a sal\" (av, 6): a8 the seal press from\n'wath and the mark of w appears outwards, a the spat a=\nupce the bods. Bur when i scparsts itself from the body\n-zadretums tothe terrestrial Paradise, the ther there cases\n'hs imprest ix turn to project ameif outwards, 50 the the\n\n'Ssucs from the Tree of Life (Tiered, is tatoned there\n\n7 rue zoman att [ues\n'ove gach amanncr shat it may cen inta the \"Bundle\n'OF ae\", order to dight i the beauty ofthe Lod\nsvn \"To behold the beauty of the Loed and m vn fs\ntemple (Pos, 4)!\n\nAxo Trae WENT A Mas oF THE wouss oF LEI.\n\"Thus refer to Gabriel who s calle \"the Mian (Den. 1,21).\n\"OF the house of Levi\" is the Community of Tare, hich\nproceeds from the \"Left Side\". \"And took the daughter of\nLeni, namely the over-sul (neshenad); for we bare bees\n'aught tha in the hout when the body of 2 righteous one\nborn into the world, [118] the Holy One summons Gabel,\n'who taker from Farsdue the soul ordsined fae that sect ad\ncommands her to descend into the bady of im who i to be\nborn in this world; and he, Gabel, i thas appointed 22\n(fusrdian w that soul. But, s¢ may be sid, do we not know\nthat the ange! appoinved wo guard the spies is called \"Laila\"\n(sighs)? How, then, can you say i Gebeiel ? Theanewer is\nthet both sames are corect; for Gabriel comes from the\n\"Left Se\", and anyone whe comes foe that side bears al\nthe other name, wich signifies \"nigh\".\n\n\"According to another explanstim, \"a man\" here Se\nAmram, and \"the daoplser of Le\" Jochebed_ A heavenly:\nvosce bade him trite Kimaelf with Ber, a through the som\n'which should be born of them the ime of the redemption\nof Tarse] mould be brought sear. And the Holy One came to\nbin a. for at we have bere taught, she Shekinal erpmed\n'open the supa bed and the will ofthe owe in ther umsom\nas cee with the will of the Shekinah Therfore the\n'SBehinah cemed oot to abide with the frit of that union.\neis wines: \"Sanctfy yourselves and be holy\" (Lev.x1. 44),\nstuck signs that shen + perzon so sanctises himself here\ntbclow the Holy One add His sanctification from above.\n{tothe teoserove toute therein lao woth the Shelia,\n'Ske on ber Side united Hemel wih them ia ther onion\nSuid R Teme Blew are those righteous cams howe whole\ndere sever tobe usted with the Habs One im compe\n'znd perfecto ! Inaarach 2s they ckave wate Him wall He\nBos Genre unto then forever and ever Wor ents the wacked,\n\ncol suexors (tx0Des) ss\n'whose desire and attachment is tarned away from Hie\n[New enly they Aeep aloft Hon, dweting = spare\ntino, bot they even waite themaetves to tht \"other se.\n'Tass Amram, who was fitful to the Holy One, becare he\nfaces of Moses—him whom the Haly Ose never dex,\nzed wah whom the Sheba was eve usted, bescd be Be™\n\n'Axp rus wousx concerete xp sans 4 sox ax\nSur aiw wine uaz ne wan coop, Wht nem te\nete hat be wee goo? Sek Biges Ste me te\nee hs ek be ated hence\nee ee eer ee ee ee\n'a5 i is written, \"Sey of the righteous one that be is good\"\n(isa. nt, 10), R. Jose said: \"She saw the light of the Shekiash\nPapng ound ka fortes Rees tr hs ih Se he\nSe eee, the word \"gon hoe having he ee ee\nSeabee wiGdarnigarkes\n\ngood\" (Gens. gh\n\n(Ap sur aro une renee wowras. Whe does ths sg-\n'ify? R Josh says This & a bine hat Mens was oot\nGSesuant to parame the Super! Ligh ent tee mone\n(afer the Exodus) had posed, a it ays inthe third month\nSher the chikren of Larack were gone forth out of the land\nof Egy, the sree dey came they ito the widemes of\n'Seat (Ex. x, 1) Only chen wo the Teh tromamated\n'heeegh hen at tbe Shera reves, resuing on aca B=\n{ore the eyes of lars, \"od Moncs wet ep unto God,\nsd the Lor called hi ont ofthe mountain (Is, 3)\"\n\nAxo wars sur corte xo Loxor mupr mm.\n'During aif thar ime bis communing with the Holy Ose,\n'iesed be He, war not mane; but afterwards, \"Mowes\nspake, and God answered him by 2 soice\" (Ex. am, 19).\n'Sus Took 0a EI AN ARK OF SELACSKES- thereby\npecSigaring the Atk thet contains the \"Tables of the Cove~\nSine Ano oncenp iy wrnm cine ano ere ¥en,\npecigaring again the Ark which was ovecid\n\nator B Judah tar Us wee yo ofthe Tens\n\n¥ ue 200A 1 [esbase\njn which the Holy One, blesed be He, lid down stringent\n\nbin\" (Hos i, 4): AND LatD FT 1% THE FLAGS (op),\nalluding tothe precepts of the Torah, wich did not come\nfw force wall they entered the Land atthe ead (wp) of\nforty years. Bx Tie anixx (Fphath—ip) of the river,\nalluding to the ietruction issuing from thelips af the teachers\n'of law snd statute.\n\n\"The following © a akernative explanation of thew verses:\nAxp TOOK 10 WIFE A DAUGHTER OF LEVI. This signi-\nfies the place which i filled withthe brightoens of mooalight\n\nxg of ser Justice, namely Tamu, Ab, and Tebet. And\n'what mean these words ? They signify that before descending\n{no this world Mines dwelt alocady i the upper mgioen and\ntherefore was united with the Shekinah from the moment\n'of bie birth. R. Simeon concluded from this that the spirit,\n'ofthe righteous exist in heaven before they come down into\nfh world. AD WHEN SNE COULD NO LONGER HIDE\nNIMC SUE TOOK FO MIM AN AEK OF BULRUSHES. She\npursed him with gar agaizat the power of the bes that\n'Sain im the ceean—that te the el spisite—\"wherein are\nthings crecping inoumerable\" (Pa. crv, 25} She protected\n'om From sach harm by a precios covering composted of two\n'colours, black and white (grace and might). She laid the\n(Ghd Letwem these heen, i order thar be might Become\nfilar with them, and ter ascend between them to\nrecive the Torah.\n\nAxp THE savouren oF PRARAOH CAME DOWS TO\n\nrsh) smxaors (rxo03)\n\nSeger ol Lignin. proved en at st\nAND SE OFENED IT AND SHE SAW IT (cothi'eha), THE\n'emmen. Why sty \"she saw i, the child\" iatead of simply\n'she mw the child\" ? Said R- Simeon: \"There is nota word.\n'in the Torah that does not contain sublime snd precious\nmystical teachings. In regard to this passage, we have learned\nthatthe imprest ofthe King and the Matron rae dicernible\n'in the eld, an impress symbole by the loners Vax and\nHé. She thos sirightway \"had compassion on hit\". So\nfr, the whole pasage bas allusins to heavenly mutters;\n'rom this point the teat concerns earthly occurrenor, with\nthe exception of the vere following.\n\nAMD Hts stsTER stoop arax Orr. Whote sister? The\n\n'Sater of Him Who call the Community of Ineel \"My\n\n'we have already stated. But there is alo an esoteric lesson\n'connecied with it, namely, that the soul bas a father and a\n\n'stood there as her accuser, and then \"his sister (wisdom)\n\nPy rar zouan 10 [es\nIeood afro\", witout inerfeing. \"And the daaghter of\nPharaoh come down to bathe in the Fier\" Le. 28 soon 28\nTeel acpuats beret from the Torah, the anribure of\n\n'Sine fot t9 \"bathe\" in the blo of arc, became\n\npened it and are the child\", which, being ierpeetd,\n'aos tha the Shckinah, who ainays hovers over Isat ke\n{other ner her cir, nd pleads in be defence against\nIhe acnamr, opened st \"and saw the child, and behold the\nTube wep. The Sbehinah arw the \"child the people of\nTere which is called \"the child of deli\" er xs, 20),\nig renorsfal tars, pleating withthe Holy One fea ld\n'with is ater, andthe \"had compassion on i\" She\n'Sid: \"This sone ofthe Hebrews\" children\" that sw sy,\ntthe Hebeews, who ae gral and der hearted, and pot\nFee Cen ie che wal ent be\nthey, the Hebrems, ar tenderer and eager ree\ntothcirbeaenly Master. \"Andsbecaledthecsmother\",\n'who neptanit writen: \"In Rama was there aye beard,\nlamentation, and weeping, and grat mourning, Rachel\nsweeping fo ber cliliten, and would fot be cuafored™\nGer xe, 14) The ld wept, and the mother wept?\nJui eanwed: \"Concerning the furore it ae: \"They\n'ill cme with weeping, sed with spphcations wil I lead\nthem.\" Fer the sake ofthe wecpiag of Rachel, the chil'.\nsmother, wl they come and be gated in from expat\"\nR. Issa wid: \"The rlernption of laacl depends only on\n'weeping: when the effet of the tears of Exo, hich be shed\n'efre his father on account of the right (Gen. Mt,\n28) sll ave been eahaosted. redemption wil begin fe\ninraet\" Sad. Joe: Eaa's wecping brought Isa! foto\n'aptivity, and when ther force i exhausted, Il, through\nther tear, shall be debvered fom bin\"\n\nwabi3a] sueworx (€x00¢8) »\n(Ayo We saw a Eoyeriay sattrine « Hiaeew\nAND HE LOOKED MERE AND THERE (bok me-bot) He\nlooked for the Sty letters by which the Tiacites proclaim\nthe Divine Unity twice daily, but found no semblance of\n'them expresed in the countenance of thit man. Said R.\n'Abba: 'He looked \"here\" to see whether there were any\n(good works wrought by the min, and \"there\" tosee whether\n22 good son would insxe from him. \"And he saw that there\n'2s no man\"; he save through the holy spirit that no such\n(good son would ever descend from him, for he was aware, 28\nAbba has sai, that there are many wicked parents who\n'beget more good tons than ngateoas paren, snd that a ed\nsoaborn of wicked parents is of special excellence, being pare\n'out of impure, Iight out of darkness, wisdorn out of folly.\n\"The word \"are\" here indices dicernment through the\nDaly spirit, and therefore he didnot shrink from killing the\n\nEgypuan.\n\"Now the Holy Onc, biased be He, so ordered maters\nthat Moses might come to the same well © which Jab\ncame, [e says hee: \"And be at down by ('lft upon) =\nswell\" (Ubud v, 15}, and of Jacob itsays, \"And he looked, and\n'hold 2 well (Gen xx, 3). This shows that although they\nfelonged to the same degree (of sanctity), Moses in ths\nascended higher than Jacob.\" As RL Jose aed R. suse were\n'once walking together, the former sid: \"Wis the well wich\n'both Jacob and Moncs saw the same one which was digred\n'by Abraham sod Isc 7 Said RIuac™ \"Ne! This well wa\ncreated when the world was crested, and its mouth was\nformed cathe eve of the Sabbath of Creation. in the ewig.\"\n\"That was the well which Jacob and Moss sew.\" [136]\n\nNow THE PRIEST OF MIDIAN HAD SEVEN DAUGHTERS.\n'Said R. Judah: \"lf the well from which they drew the water\n\"was Jacob's well, how were Jethro's dauphiers able to deaw\n'water from i¢ without dificaly ? Was there not \"upon the\n'wells mouth » great stone\" which had to be \"rolled away\"\nBy the shepherds (Gen. xn, 2-5) \" Said I. Hiya: 'Jaca\nremoved that atone from the well and did noc pat it back.\nCE Piste ASae 9\n\ne 'THe TOMAR 111 [se\nFrom that time the water gushed forh, and thee was no\n'stone on the wel, and thus Jethro's daughters were able to\n\nto Sipphoras Onthe way» Jew joined them Saad Ear\n\"Let tach one of or expound some saying ef che Torah He\nWie seared by quming the sentence: \"Then ad be waa\nsoe, prophery usta the ep, prophesy om of in ad\n\nhe pie (Enc. xan 9}. It may be aed how ened\nEckl prophesy concerning the sprit, sexing that it i\nswriten: \"No sun hath power over the spt te rin the\nSpine\" (Bec an, 8)? Verily, man hm no prwer eer the\n\"pint, but the Hely One has power over allttngs and =a\nBy His command thar Eckel was propbesying: Beside, the\nspirit war embosied fa rater form im Sas world and\nernie be prpbese! cnecaing =: \"Cues Be\noor winde O wie ?':sumely Sram the region where\n'asst the four foundations of the world\"\n\n'Ox bearing the the J mpd up \"What the mater ?\nset eee Th Jew sepied Lace ect\"\nShar sic? Heaecrad: I te pit of ans endowed i\nPrndne wih he farm of the hed wach i eau 3\nthis world. shoud it pot have bea sod- \"Came from\nPeeaine, O oprt sod sot \"oom the four wand P\n1 Bic rep cere descaling i this wor the\nspern meen fram the earthly Para the Throne wach\n'Sad on four paar The i draws big from ta\n'Fine of he Mie, sn nly then See ot ems tat\n'work AS the bed scold fer the far regio of the\n'Tord os te pt of mn ker From the Four pls pa\n'wash the Throne in cotabised\" The reso why Tran tt\n'roto you, snd the man, was became I Bebe\n'om that stk: One dey Ewan walking in the dect and T\nIebeld a te, heaifal to hk upon, and beneath\ncre agprmched i md fwnd th fre he cert\n'Steed 1 profes of eecet ars plucked op cage\nfd enered the cove I decendod ene of tej\nIeought me to 2 place whee there were many tre and\nsour of overponenag owecnem: There sew 2 man we\n\neres smrseors (Ex0002) e\n1 scepre x bis and. standing at 2 place whee the\n(er pared Wieser nc be woe mcd coe\n'up We ee \"Who 2 thou, and what doet ths bere?\" be\ndemanded. 1 vas frchacncd caccodingly aed sad: \"Ser,\namsonc of the Felowshep. Vnoiced the plac i te dears,\nsma vo Lentered\" Sad be= \"As thou ar ene of the Fellow\n'Sep, take ths bande of wesings and gine it oo the memos\nof the Fellneap, to thee sho know the mer of the\n(Spree ofthe ngs ones\" He then rack [ey6] ime wath\nthescepere and [ielaslep. In my sleep Tw crowds apon\ncrowds arriving at that place, sed the man touched them\n'with the scepere amine: \"Te the puch ofthe rom\" Afr\n(boing + te way they few in the air and 1 Sid wt how\n{to where I abo heard voces of great ubitdes aed kocw\n'not who they were: When [awoke Iam nothing ed I wes\near and trembling. Then T BehcAS the man agsia. He\n'aoked mez \"Has thou sen smytheag 7\" I told hx what\nSaad sen im my aleep. Sd Be: \"The were the pis of the\nrighteous who go by that way im crder to reach Para, and\n'Se ches hae bend are the mows ofthe whe ed inthe\n(Garden nthe Bhenoe they ae wear inthss world, expeem\ning thei great yoy athe areal ofthe\n\n'who crac there 1G the body @ formed we tha wurid fom\n\naaa een\nSe ee\n2S ee\nee\nSe\nSemper\neee\nee\n\"Seep\neae\neee\neee\naoe teee he\n\na a\n\n5 we zouan lesb-a4e\nthe bundle of writings. As soon as R. Beara took it and\nGpcnad ita Sry vapour bur forth and enveloped him. He\nSs somethings in and then the writing few aay com\niit beed. Then Elem wept and suc! \"Who ex abuse\nin the storchnuse ofthe King ?\"Lord, vho sail abide fn\nthytabernaie Who hall dwell in thy holy al 7 (P72).\n[Bdscd be the wey tad the our in whl ie happened\nset This cident mate R. Elant gad for many day, but\nte said nothing to hin clleagurs. A they were proceeding,\nthey passed swell fom which they drank Sed Rear\n'Bead ace the aghevas | Jacob ran say from het brother,\n'and chanced to find a well: soa 25 tw ham. the waters\n\ntheir matter and scended to me im ad\n{here he found ho oye. Moss fet eauro wes Bea\nthat the water came up fo him that there be would meet Bis\nfuture wife Frtbermor, the bly spirit never eft hrm and\nIhe tne By sepration that Zipporah work Se hs wife He\n'Sought: \"To be sure Jacob came to os mune place and\nthe waters cove up tear ham, aed then # ea came Up\n(esi toa him ats is ose aed sapped hom wa al\nsents: the ume wil pes to mer\" Send the mam whe\nsSomrpened then We Save boos trughe that Jethro bad\neer besten pris ar avn os es that there was\norem pogroms be cement and cand wor\n'Se ida, and then Tis people cacwammanicated bm, and\n(hes they are fis deopers ty Grow them away, for\nProals de siepbens ud t pase Jokes fhe\n'Wien Noss sow throug the Bay apes thatthe wepende\nsted they Bd on acco of ter dono regen, Be\n'arighteay Sond up aed helped the daaghters snd watered\n(Ges ft ncang Steily fom al for od sal anes\"\n'Sid to hie RL Ekeaoar: \"Tho hast bee 20 lg with\nsnd yet we boos not [ge] thy mame f Heeplind My mare\n3 Tora bes Jah\" The calligus cone nd tome hom\n'Tey sd? \"Thw wer so long wath wn, aod we Lac thee\n'ot They wall together the woke dar, nd then accom\nfasied hie cheer mas on bas we.\n\nAno THEY sarD, 4s Ecreviay DELIVERED es rxom\n\nv4] sweworm (£100¢5)\n\nTHE BAND OF THE surrmenDs. Sad Hips:\n'companions Aine afirwed that (st sung the word\ntian\") they spoke in a dish of ispiration, saying words of\n\n'cxnely\" (SS, 53) He sad that they refer\nof Isr, who is \"black\" became of fer captviy, and\ncae of the Torah aed goed works for bch\nhe wil be worthy t0 ithert the Jerusalem that 5 above.\n'Although she is \"as the tts af Kedar\", ce. black\" (hed),\nshe is \"ike the curtains of Soloman\". ie she belonss tthe\n[King of pect: peace (hale). -\n1 Hye the Grea once ised the master of the (coreric)\nture ts earn from them. Ile came to the howe af R. Soneme\n'bem Yobat and found & shut off by a curtain. R Hiya fee\n'eshfal and aids \"I shall mand bere and ten to what be\nsupe And he beard B Simeon sy Flee ey. my bloc.\n[ie he paced, or Uke 6 young hart on tenses of spices\n(SS. vit 14) This agains the longing of Isroe! for the\nMaly One, Scned be He: she implores Him mot to depart\nfrom be to 2 deeance, but tobe even os gale and 1 youne\nthar. Thee annals, eaike al thers, do when ramning £0\n'but 2 Kate way, and then look back, tuming ther faces\n'tart the place From winch they came, then roaming oe do\n'age turn Found and lak hack. So the fetes say tthe\n'Hoty One, blewed be He: \"If our sins have caused Thee to\nfice foes as, may it be Thy pleasare to run He's pete\nBhs a ywone her, and lok beck on rf\" And indeed. wie\n'pot wine: \"And yet fr all hat when they be in the ed\n'ef hex encamicg I wil not cat therm sey. nether will T\n\n« he zomAR Ut oer\nBhoe them, te dtr sheen utterly (Lee eet 44)?\nForthernors, + euelle sleep with one eye cheed and the\ncnber ore en, snd so Israel sys tothe Holy One, Blessed\nbbe He, \"Be uno re ikea gael also in his\"? Yea erty,\nSee eget elmer stoke mr Set\n(Ps ew, 4)\"\n\neating al thin, Riya sid \"Behod superna! beings are\npresent i this bose, and do I stay guise? Woe & me\"\n[Rnd he commenced to weep. But R. Simeon, hearing him\n'ruen wih, si Very. the Shinai extside- Wo will\nfp out to bring Her in ? Sand KL Eleazar hos son: \"Though\nTurn, {shall ot burn any more than the phate, fr the\n'Shekinah is there tude. Let her enter here, im onder that\nthe fie may be perfec.\" Them he heard « voices 'Noe yet\nIhave the pillars been set up mir have the gates heen fined,\ndnd he a of thie wba are too young for the apices of Eden\n'which ae here So R. Elara dd not go wot. R Hiya, sill\nTasing withowt sighed end cited\" \"Turn my beloved an\n{te thon Whe waro a gus or ike unto young bart upon\n'oumans of dorupten\" (SS. 17)\" Then the dining\nsin opened. bet Hiss didnot enter. Scan ied\n'up bis cyes and said: He wo & without bon. by ex sa.\n'een permed to enter. and do me remain bere > He soca\nUp aod lo, & be rose + fe begen to mane from the place\nimbere he stood to the ple where KUhya was. Saad R.\n'Simeon: °A spack of radiant Sight x withont andar here\n'wan' Ha could nr operas mouth, When he entered,\nthe dropped his yes and lonked not up. Stid Simeon 10\n Elcanr ha son 'Arac and pase thy hand ever hie mouth,\nfor be umcrintomed to thee surroundings\" R. Besta\nseme and did so. Then Higa opened hs mth and sad:\n\"My ee now sex something they have tot seem before I\nave ached height that Tid wot dream of. It od to\nEe inthe fre kindled by the good gold, a the place where\nSparks yon every side ech one astern to she unde\n(tal aed seventy-fre roms of anges, and cach of which\nspreads toelf to thousands and myriad. until they rach the\nAncient of Days, who its upon the Thrvee. The Throne\ntrembles, and the trembling shereef pervrsies through\n\n148) sumer (exoo0s) s\nInandeed and sixty woride until st aches 2 place which se\n\nhots, all who praise ther Lord, do listen to his wie. No\n'mouth is opened: all are silent, ard no 2 onund in beard until\n'is words breakthrough all the Rrmaments above and below.\n'Bar when he ends, then the sing and the rejoicing of them\n'whe praise their Lond i mch a1 was never before card\n'echoes through all the firmaments of Heaven—and all this\n'05 account of R. Simeon and fas wesiorn ! They bow before\ntheir Master, the perfume of the apices from Eéca ascends\njm sweeten to the Throne of the Ancient of Days—and all\n'this on acrouat of R Smeom and bie winfor f\"\n\n'K. Simcon here discouned 2 follrws: Te his going down\ninto Egypt Job wan acumpanied by six angehe grades,\ncach conssting of ten thousand myriads. Correspondingly\nTard was mate up of sx grades, in correspondence\n'wtich asin there are x otepe to the mupernal celestial\nThose, 20d to themn sx steps to the lower\n'elestial Those Otwerve that cach prade was am epitome\n'of ten grades, 10 that altogether there were sist, indentical\nWith the \"Yheoscorr mighty men\" that are und about the\n'Shekinah. And these sats, again are the sixty myriads that\nsccumpanicd Iareel in ther departure from cule and\n'scoumpanied Jacob inuo exe.\" R. Hiya asked im: 'But are\nThere not aren grades. cach an epitome of the tem grades,\n'has ammunting to seventy ? Samco sud in reply: \"That\n'manera fo hearing oe this matter. 2 we learn from the\ndescription ofthe candlotick. of which it says: \"And thece\n'ull be six beanches guing out of the sides thereof: three\n'bemches of the candlestick out of the one se therenf, and\nthree branches ofthe candlestick out ofthe other side thereat\n\"And thou shale make the amp thereof seven\" (Ex. 3x.\n\"Thee central branch ix not counted with the rest, 28 i\n\nrane\n\nrs THe zoWAR IIL ica\n'ays, \"and they shal fight the lamps thereof over against it\"\nTd\n(OS ey st ha, R. Erm is fier, Sie:\n\"For what purpoe, s0d to what end, dit the Holy One,\nbowed be He, allow Israel to go down to Egypt to be i=\n'eile there? His father replied: \"Dost thou sik ne question\netwo P Twn\" aid R. Ecanr, 'why to Egypt and why im\ncue? Said R Simeon: 'Stand up and take courage In thy\n'ame shall this word be eetiblished above. Speak, my 108,\nspeak f Thea R-Eleararopened hismouthand sd: \"Three-\nfore queens ae Uy, and fourcote concubncs and vires\nihout norser\" (©. vt} The \"threscore arena\" are\n'Blegorical of the celestial heroic angels that ar of the bowt\n{of Geburah, and that atach themselves 09 the \"shel\"\nWiehe. hoer element) of the oly oars of\nforacl \"The \"Tourscore cmcubines\" signify the\n\n\"Sie teers denon titted whee peer\n\nto the higher powers a5 one to 2 hundied. The \"wings\n'thot number\" are those angelic Hosts of whom si\n'Sid. \"Is theres number to hi bands? (Jab. xxv, 3} Ad\nyet\"My dove, my undefiled, & But one, she is the only ene\n'ther mother\" (5.5. v9) he Holy Shekina, re proces\nfrom the twcie flashes ofthe raance wich ilemines all\nthinas and is called \"Mother\". And the Holy One, blewed\nbe He, dealt xeoring to ths principle wh the exth: He\nscanered the rations abroad im separation and\nsuperal chick ener them. its writen, \"which the Tard\n'ith mparcedto al the rations under heaven\" (Det. 6)\nBur He took unto Himself the congregstin of Teal sa be\nHis own porton and His own choice, asics written, \"For\nthe Lord's perion % his people, Jacob s the lo of bas\nJcbercance™ (Bid. eur, 9) \"The ix cese hae Hera fe\n'rectly under God and pose other: and Hesuys of ber= \"My\ndove ny undefiled, js but ote, she ix the nly ane of ber\n\"Mother.\" She isthe ooly ote of her Mother Shekinah who\n'duels in her midst \"Many daughters have done wiraouny,\n'bat cho exceest them ai\" (Prow_rxx, 2)\"\n\n\"There is 3 further exers meaning inthis verse. We are\ntold: \"With ten Sayings the worbd was crated\" (Pike Ab.\n\ntabs] suruors (ex0ots) *\n'%.1) Yeton examinatisn thes prove tbe only the, vis\nWoks Unieemmnng oat ecisge \"The oa ca\ncreated only for the ste of Israel. When the Holy One,\nblosed be He, dered tocedow the cath wath permanence,\nie formed Abraham i the mystery of Weniora Tse Oe\n\nmystery of Understanding.\nPerception tha to of\n\n'and Jacob in the mynery of\n\"Therefore mid:\n\n'came into perfection; and when the twelve Tribes were\nSeis ech [opefall dings me w enpicsvn ccoting\n{a the saperaal pncra ordained foe tr beginning. Whea\n'the Holy Ooe bebe the exceeding joy of this Ler mold\n1 being completed afer the fauhion ofthe word above, He\n'Sid: \"Should they (the Icckies) mingle withthe other\nmeieos, 2 Uaiah wockl be comcd bx all the weet,\n'Whar, thes, ed? He cased them to wander oer the\nface of the ich sed frum one ation to another we i\nEgrpt they [ellamong thee of + suubbor race, wh, deem\ning them bat sven, cepa ther coms and abhorred\n(ro eeenaper iar emerge yreerey vere\n'nthe. ich mile apd fms anceg the Exyprias lobed\n'hem, and da the whole Dine perpwe could come into\n'compiction within the bby seed iief, what at the sume\n{ie the uit of the other runes becane complete 8\n'wetuce: \"la the fourth gencration they (ihe chilben of\n'Kisata) sail came hiher esi: forthe iniquity of the\n'Armies ie yet fll (Gen. 2,10} And when the [rael=\njnes cme out of the Sondage of Egypt, they came out ss\n[ings pare ad holy. asitsay: \"The tes ofthe Lond, the\n'amany of faraet™ (Pe cag)\"\n\n\"Then R. Simeon apprached his son, and Kising bie be\nssid: \"Remsin, my 200, sanding a thy place. forthe bout\n'Erours thee' \"Then B. Simeon st and lnvened whic R.\nElcerar, hon, stood and expounded mystenes of wadomn\n'And a be spone ie couctensce wan Ita by the rence\n(of the man and his words ended to the starry height and\nfined acrom the firmament They this continued fr apace\n\n* THE XONAR UIT tise\n'sf wo ys sihereating nor dining, and noticing seither\n{ay vor aight. When they came forth they found that they\n'ad not tasted anything fortwo days, Said Simeon: \"We\n'etl that Mone \"wat the with the Lend forty days and\nTorey sighs; be did neither eat bread, sr dink water\"\n(Ex xa, 38) Ie, who bu fora bref pace were cut\nWp into that rapture wf Divine cotemplation, forgot to eat\nnd drisk, bow mush mae vo Moses\n\n'When 8. Hiya appeared Before R. Judsh the Saat and\n'elated this couurece to him, R, Simeon ben Gale\n'Judah's father, sad: \"RL Seon ben Yohai i indeed 2\nlm and his son likewise, He diferent from all others of\nie Kind. OF him tin writen: \"\"The lon bath rare, who\nlt not fear 2\" (Atnan 8). And even he upper worlds do\ntremble before him. bow muck more shen we ?A msn who\n'aso need of sting to proclaim his desire to the Almighty,\nand to ave them filled, sce he deciles and the Hay\n(ne, bled be Hl, nfeme fas decison, or the Healy One\n'ecilng, be revoke the docs and itt annaled {As it\nSaid: \"There shall be one Wat rueth over man,» righteous\nfone ruling inthe Far ofthe Lord\" (2 Sam. xi, 3). The\nHoly Ove rues over man, but who rules oer the Hlly One ?\n'Surely. the Righteoos Fort ay even be ron new ime\nthatthe Holy One proposes an the rightzoun disposes\n\n'R. Judah ssid: 'The Holy One, blessed be He, delights\nswore inthe prayer af she rgueous shan ia anyother\nSocer: yet, though plese Hi beter than all eke, He does\nfoe aluye rant tht eequcst nar do allthat they i. He\nsomettes refuses to fl thei wish ®\n\nThis recounted bythe dips hat on one oecasion when\nsere was a shorage of fain, KHleazar deweed that the\n'congregation should fast forty days. But ao sain fell 'Then\nAlia prayed, and as he spike the words \"Thou cust\nthe wind to blow\" so the wind Hew, nd when he il \"and\n'he sain to fall\" to, ce ean fel R Heazar wa mach\n_lugrined a thie. Akitw read hie fing hi look, 90\nIhe stood up and std tothe eangregation' I wil tll you a\nparable. R'Elezar fe unto one who isthe King's own\nFiend and dear companion: when he gc to the place oe\n\nsse1sh]——_suesorn (rx0008) \"\n'entreat some fur it is ot grate at once, sine a\n\nfakin fae end prsencs athe eepi byt\n{ong pombe T, onthe other Pend am ie the King'\nServant, whose requcats se quickly granted, the ing only\nrie te geil of Laat cnee er ben ere eile,\ntherefore he ays: Give the man what he wane a once, #9\nthat he thou ot have tener ny cher P On bearing\n1h, REleaar was comforted. He mid to him: \"Akiba, ke\n'mete you wat mas shown mens dream nga othe\nswords, \"Pray not for this people, nether lift up ery nor\nrajer for them, neither make intercesion to me (er. i,\n6) Twelve wee of pore balan catered with him whe\nswears breaspite and Ephod (ve the Heavenly High Dries,\n\nunanswered.\" If so, why was R. Elearar vexed ? Because\npeuple did not know ths.\n'Seid R. Eleuar: \"Eighicen gardens of balsam are entered\n\n'holy Name is engraved.\" Suid R. Akita to him = What isthe\n'meining of the words, \"I went down into the garden of\n'ats (Feb, mit)\" (SS. vi, 34) 7 R. Eleazar replied: \"This\n_parden isthe one tht goes out of Eden, namely the Shekinsh:\n'he \"nut\" ie the superna haly Chariot, samely the four\nhheade into which the river parted (Gen. 11, 10), like the\n\n'Tie romae nit Dshibe\n'owt the Char penetrated\n[Sui Re Akiba. \"In thet came # ought to have anid \"I went\ndown into the nut\"; why does it say, \"ato the garden of\nnuts\" F Seid R. Elewar: \"As it ix the vinwe of 2 nut 1 be\n'lose in from ail sides, a9 the Chariot whch goes out of\nthe Garden Paradise) hidden on all sides; 8 the four sections\n'of the walnut are uoited st one side ned separated st the\n'ther, 90 are all the parts of the Celestial Charioe united in\nperfect union, and yer each part fulfle « special purpose:\n\nsyundsto tha! which He made in heaven and all hinge blow\n'esprit ofthat which above\" Whea R Abbe coce sw\n2 bird Bing away fer ie nee in» tree, Be wept, span?\n\"men only new wat ths means they would rend thet\n\nSeed\" (Ley. te 19) [Va] Now i tre that all dongs\nhave ther counterparts im Seaven, and God ewes each one\n\nsoe68] swemoru (exooes) Pa\n'ts mame, how much mores ist tac ofthe sons of Jab,\nthe holy Fetes, the pil of the word ! And ta the\n'Sgnifeavee of the words and these am the names\", ete\"\n\n(AN turer ane Tue sasees. Each tine thar RL Eeasar\niben Arach came to this verse he wept He aid that when\nInrect went nto eval hesoulsof hee progentors gered\nin the cave of Machpciah and cried: \"Old man, the afiaions\n'of thy children are teil; they have to do the werk of\nSlaves and s beatben maton makes thi ive unbesnbe\"\nTmmediatly the sprit of Jacob wan eeakened He asked\nponies goto Egy and went Te the Holy One\n'Sammoned all Hs elated ost ad thi eaders and they\n[iV accompanied Jacob and his sons. The tribes went down\n'to Egypt mh thir father wen they were ale and again\n'when they were dead. Said Abba: \"Then the words were\naed: \"Ass ler proc bis chien\" (Po eu $5)\"\nR Judah har Salome ses once waking tpcther with\n\nsess,\n[patting their heads on some raised ground ander which was\nfesse Bclore filling sicep they beard 2 vce from the\nrave crying: Twelve years [165] have I been sleeping here,\n\n'and only now do T wake. for l now see the image of my son\"\n[R. Judah asked hie who he was, and he sid: 'Lam 2 Jem,\n'and Tie under 2 fun, not being able to eater the higher\nfogions became of the sorrows wf ny som, who was salen\nbby a heathen when he was very roung, and i sorely mal-\nrested\" Said R. Judah to hirn: 'Do the dead know of the\nsufferings ofthe living 2\" He replied: \"I it were not for us,\nthe dead, who ietercede before the angel of the grave for the\nLiving, they would not romain alive for half = dey. Vbave\n_asakened tov, for I was wid that my sen would come here,\nbut I know not whether ale or des.' Then R. Judah asked\nhim: \"What do ye doin that other world ? The grave shook,\n\"and « voice wat heard, saying: Goaeay | For at this mement\nsy som is being beaten.\" They sa Gms these for about half\n'a mile and at down until the mocning When they mse to\n[po they ane 2 man running with blood streaming from hi\n\n3 'THE oman UTE pe\nshoulder They stopped hime, and he told them what had\n\nto him, They asked him his name and be sad:\n'Laken the son of Lert\" \"Why,\" sid they, \"at isthe sam\nof the dead man Y They were alaid to converse with him,\neither did they return to the pce of the grave. Saad R\nSSbba: \"That the prayers ofthe dead protect the Living we\ncarn from Caleb, who went to Hebron to beg forthe tuer~\n-cesion of the patriagchs (e. Num xt, 22)\" R fodab sid:\n\"The Holy One gave two promise (Ii. vows) to Jacsb- one,\ntliat He Himoelf would go down and say wath tim in exile:\n'and the second, that He would let him come out of his grave\n{tm behold the joy ofthe holy hor of celestal beings who\n'would dvell with his children in theie capevity: as it i\n'Sriten: \"I will go down with thee into Egypt and 1 il\n'orely bring thee up agsin\" (Gen_ 0,4); \"Esl enase goa\n{ocome vp out of your graves\" (Eaek. Sexes, 3): \"Whither\nthe tribes go up\" (PA ext, 5).\n\nNow ruses azose 4 sew arse ovex Ecrer.\n'Semen sind; \"As ane 25 Joseph Ged, the crema! rep\nscoxaive of Egrpe us given domination overall the other\napons as it says: \"And Joseph died... - and 2 vew King\narene\", Uhe one who rose to power from = lomy postion.\n1 Tushirn said: Every sation has ts own representative\nshove, and shes Ged tleeates one He degrader snather,\nand when He gives power to this une iti ooly wo accent\nsf Israel, 2 ic saye: \"Her adversaries ture become chic\"\n(Lam ¥, 5)\" Rime ssid: \"era! singly is equivalent to ll\nthe ather nations together; as seventy = tne mamber of the\n'ations 19 seventy was the number of the children of Israel\nwhen they came into Exypt, and whoever rules over Lane\nrules ever the whole world\" R Huns ssid: \"Why i Tame\n'soloed to all rations * Tn order that the world may be\npecerved through them, since they are on 2 per with the\nwhole world. As Gof is One, so ie Feral one, a it mays:\n\"And whois ike thy people, one people on earth 7 (2 Sam.\n'mt, 23). Ad 28 His name is one ed yet hae seventy ram\nScottons, so ix Heral ene, and yee divided itn acventy?\"\nJus applied the woes: \"For there things the earth is\n\n18-175) suewors (Exoous) s\n'disquicted _. for 2 servant when be rcigneth and a\nIhandmaid that & heir to her miszese™ (Prov. 2x8, 21-23},\nrye] to Eype and Ishmael (Ilan). There is ne nation\nsdespesed of the Holy One 2s Egypt, and yet be gave her\nion re Hemel hese \"ena apr, he\n'bare Teteach, who tormented Fane me erucily im che Fo\n'and ssl rules over ler and penecutes ber for fer fick.\nTn truth, the exle under Ishmael is the hardest of all cul\n(Once, when ging upto Jerwealem, R Joobos st an Azsb\nson mext s Jew. The Anb said wo bis won: \"See!\n\n'Go and insult hi\n\nSpa of the wed of the\nexalted ones, and T kaow tha the seventy rations stall be\nTuled by them. The boy went and took bid of the Jews\n\ni\nH\nF\nk\ni\n}\n\nLele\n:\ni\nit\n}\n\ng\n\n|\n\n'of myrth and to the bl of frankincense\" (SS. 1, 6) =\n'consectine with TaracTs cule \"She will be subjected by the\n'nations ust the \"day\" of the Gest, which s 2 thousand\n\n'which isthe Holy One's One Dus. Should it lar longer. it\n(2 ect be according 10 the Kings will, but became facae!\n'wil ec tarm to Him in repentance a itis writen: \"When\n\n\" 'rie zona uit food\ntow shat esturm unto the Lard. then the Lord thy Gad\nwell tan thy eapeiaty\" (Deut, x3, 1-4)\"\n\npasags mostly peaks of \"the king of Egypt\", which refers\nWe the exes chien of Egypt: bat where & som\n\n{i the same of the Lord our God for eves and ever\" (Micah\n6, Sh! RU Abb wid- \"Instead of the peculiar expression\n\"the people of the chikiees of Tnrael\", we should expect\n\nnal surworm (exooes)\nthey are imvoled so perform some accom\" R. Abe\n\"Beak wished to show hae contempt of Larne by bis expe\n'son: \"Behold, 2 people went forth from Egypt\", 2 much\n'3 w uy, \"s pople, whos origin we Kao Bot\"\n\n'R. Johanan sad: \"Why are the sitions of the celestial\n'hits tepe tm sey tad the peopc ofthe Holy One\nSER bee ri Apencrem e ke caef\nood, but nota nich one. Further, lane! belongs othe King\n'Sho loves trch and pater, and therefore He purines\nrscipaliy and fn of sl the members of Ha own fan,\ntm erder that they may guard themsehves from sin more than\n'the outsider, = it mays: \"Only you have f known from\n'among all the famiies of the earth therefore [ will vit\n'upon you all your insquiies™ (Amos th, 3)\n\nTB. Jon one day went fora wale with RL Abs bar Jacob.\n[Nether spoke, but whereas R Abs wedizated on\n\n'wild beast nemaing after him. He sid to R. Aha: \"Dest thou\n'not see the best running after me F 'No cepled R. Aba,\n\n'sodents ofthe Torah in onder that they may not be separated\n'rom the Teee of Life eves fora single moment.\"\n\nfearing che cath begun to quake vikently and became\n(of Smures. The tree was uprooted and fell to the ground\n(fed the mars Denes woke, and cred with 2 Jou ice\n\nsé 'rue roman 111 [yb\n\"0 Jen, O Jew, weep and lament with mourning end sounds\nsf somo ! For eyen at ths very momenta gest superral\n'rine ofthe Gentiles is being appointed in Heaven, who will\nEiimternible misfortune to oract This quaking of the earth\nportent and 3 warning you\" At this R.Taaae\ni writen, \"or three\nthings the ch is dixie. for a servart when he\nreigncth, cl\" that is when the upramandane principality,\ntwho was previouly under another ruler, ems\n(ect Ira\" R. amar bar Guys sid: \"When Gad allows\nTerao fal under the oppression of the Gentiles He (Ged)\nserge ten Hy wal wep int ph\"\nfeat)\n\nTR. jodsh coce vised. Elensar. He found Siem sitting\ncep in thought, hi hand prema to hs mouth in aacens\n\"Wet me yor Shocking abr? he one. [a] W. Elem\nreplied: \"Wt says \"Ta the ight ofthe King's countenance there\n{Slide\" Prov. a, 15), but sf our Maser fe ext down fa\ntorr and even sghine and weeping, what exw ho misters\nSor falow Hix example Therefore tix writen, \"Babold\ntheir valiant onc (angel) xy withus, the ang of peace\ntwexp bterly™ (I. I, 7}. Why 0 they ery? Became\n{heat Lord within and they are without; becaane Ur Lod\nten the inner umbers std they ae im the cuter couran\nWry se they caled \"angel pence\"? Are there angele who\nare not of peace? Yea, verily For there are emisarics both\n'of stem judgement and of lear stem jadgement and there\ntrv thee when stb justice mingled with meey, sd\nSome who repreeat mercy only. It a these lat who are\n'led \"Anges of peace\". Of the lowest degree of heavenly\n'rings itis writ, \" othe vhe heavens ith Blackness and\nToma nacho heir covering\" 2 3). Bat unto what\nod dh the principalities of vhe Gentle mations ste Gods\n'hildecn to sulfer, seeing het t makes thir Maser gicye?\n\"They only carry ot their ofce and they ned ust do the\nwil of thee Lod\n\n'Sid R- Dosti: \"When th children ofthe Holy One are\nelven up to the rulers of the Gentes, twelve eckestial\ntwibumals met wpether and precipitate themaches into the\n\n18) amemoru (exopus) 7\ngreat abys, and all the muinisering angels with all servitors\n'ry in agen. Two tars fll then into the abyss. The higher\nangelic beings roll down below, and the lower are brought\n'tl lower to the measure of two hundred and forty dezrees,\nfor \"The hon hath mared, who will not fear?\" (Amos, 8)\n'We have learned tht atthe tine the Holy Oe, bleed Be\nHe, tad gen over lar inthe hand of ve cian of\nEgypt, He decreed that seven hardships should be laid on\n'them by the Egyptians. These re enumerated in the vere\n'sxying: \"And they made ther fives bitter with bard service,\ntc.\" Correspondingly, He bestowed on them seven frvours,\n'Segue in the ere: \"And techie of Tan mere\nfruitful, and incresed abundantly, and\n\n'raed hy vy mie. copy areereeed\n\nComes, LE us DEAL wrsELY wiri TuEx Lest THsY\n\nIsaze: \"Why did the Egyptians so desire to prevent terael\n'from mukiplying, and what motive ieee vepernal\n\nto put sich a desire ito ther hearts ?ecause\n'he lnew and made known to them that asen would be born 19\nthe Taracites through sehom judgement should be brought\n\ni gsi\n{god of Egype\" (Ex un, 12). Dum, the eleva Prince of\nEye, aay fou dred parsing an the Holy One\n\n{ntead othe lower regions aud appovnted ove the realms\nof Gehenaa, a joie of the sul of che wick\" K. Judah\n[Bid that be was appointed over the dead\" R. Hania id=\n\"Te is woiten: \"Upon thei made alo the Lord executed\njudgements (Nur xt, 4) Can we speak of judgements\n'eine executed on pce made of silver or pul, of wood oF\nstone ? B Jone replied \"Those made of slverand gold were\n'eked of themselves, andthe wooden rote of themselves\nBR. Ekessar sid: \"The god of Exypt was the aeep, and vo the\nly One. Messed be He, commend m burn ti Se 0\n\ns ue romaR nt [Seas\nthat its evil small should go forth ; and that it should be\nInurnt with \"ite head with ts eps and the inwards thereot™\n(Ex. a, g} Andin addition, its bones were thrown into the\nImarkerplace,2 Uung which distressed the Egyptians beyond\nMi ee. Thus wan the \"fudgemen\" is the verse\nted\" R. Judah said: * \"Against ther gods\" refers i»\nTera sense to their Chieftain, in fulflment af the prophecy:\n\"The Lond will punish the hest of the high heaven on high\"\n(is xv, 2). The wise men among the Egyptians knew all\nthas, and all the more so their Chuefain. Hence they said:\nCome, let us deat wisely with them.\" Said R. Johsnan:\nThey ad any idole ut their chief god was the Nile (48)\nand the Lord executed judgements eo them all\" Said\n'Abba. \"The expesition of R. Johanan the coerect and self.\ntvident one. Por we know that frst the god of mation are\npunished und then the nation furl Sa here, Set the Nile\n'Tod wood and stones were snitten, as Scripture says: \"and\nthere shall he blo throughout the lind of Exgype, both in\n'wood and stone\" (Ex. xt, 1), the wood and stone being the\n\nthee he nat fhe de Te Seite eo Jon\nfs: \"The pombe ofthe Egypt ol os\nSoop athe na, teed which i wre\nSri eines ace cad tre eos Ula\n2B) se ihre ha, genta wr escent the\nfekc Hece tn woth cf Poraoh aneg: \"Ce ers\nSat ein wah Gow oe tng op ed cane\nfondest nee Heit\nermeruion ct cht aceaty ons ope suey ame fon\nemcees peoaon ache\n\nne and pt gn\n7 pcn wat Ms decease Land\nwt ht for on\" U4) \"a them op oe.\n\n18] sHEMOTH (x00U5) so\nAND THEME Wee 4 nEAN OF EME HOLE OF Levt AND\nToOK 70 Wire A DAUGnTER OF Lert. K Elemar di\n'coursed on the vere, \"The Song of Songs of Solomon\"\n($5.1, 1) Hesaid;\"We have art that when the Holy One,\n'lesoea te He, was boat to erate the word, He was plessed\nto create the heaver with His ight hand nd che eth with\nis left. He vas aloo pleased to make a division of day and\n'iglt, and He ereated angels appoanted by His grace to chant\n'nymns of prise by dy, and others by night for the night\nwatchen \"Thus iv sid: \"The Lord comamandeth his rece\n{in the daytime, and in the night his song with me\" (Px,\n\n'The former stand on the right hand, and the later on the\n\nthe liter hearkenng to the song ofthe day and the former\n'othe soa ofthe night: and the singing they har inthe sg\nof larac, the hols.\" R. Fasc mid= \"Thom that sing by aight\nfisten to the song of Trae! by day, ait is writen: \"The\n'companions heathen to thy voice\" (SS. wnt, 43)\" Said\nK. Simeon: \"The angele of one degree with three divinians\n'st sight, and in datkness sill their songs are heard, 20\nsays \"She rit while i yet neht and giveth fod t9\nher howehold, ane + portion to her maidens\" (Prov, TEx,\n15)\" R. leaar continued \"On the fst day tem things were\n'rested, and of these ten some belong to the day and its\n'way and come tthe night od the ways ofthe might. I\n{tun Len and believed that those angels who sin by night\nface the Eaders of all other angers: and when on cath we\nTiving terrestrial creatures raie up our heats in song, then\nthese sapernal beings gun an secension ofknowtedge, wid\nfad understanding, so that they ae eoabled to percene\nmatters which even they had never before camprehended\"\nSaid 1 Nehemiah: \"Besed is he who is worthy to perceive\nstich singing, for, a we Know and awe teen taught. be wo\n{ deemed worthy to comprehend this song beconcs adept\n1m doctrise aod obtains wit te discern what fan been and\ntsbat nll be: Solomon was found worthy of such knowledge,\nfor thas taught K. Simeon \"Dard, peice be on bm.\nccagncant of and 20 could compose hymns and songs,\nmany in umber, ia which be hinted concerning Future\n'events. He alo became richly endowed with power in the\n\n6 \"Twe zouaK ttt md\nit, understood matters 10 the Torah\ntnd Die wom, nd hod ayo he aly\ntongie. Sulomen, however, was sifted with 2 sill greater\nKo ge of that ning be pooctted io the eens of\n'risdom, ad = he wrote many proverbs and made 2 book\nUf the sang its. This the meaning of fin words, \"I gat\nte men singe (iharin) and women singers\" (Excl, 8)\nthats tosay, Se acquired the Knowledge of the hymn sg\nboy beavenly and terrestrial beings. And on account of tht\nfe clled his book \"The Song of Songs\": the song af the\nsoperal songs the song containing all myterics of the\n'Tort and of Divine wacom; the song wher i power\npenetrate into things tht were and things tat wil be; the\n'ng sung by the rupereal peinees (sharon ~sarom)\n'Sed Re Elessar: \"Phone heavenly princes wad fo cxpee~\ntation uni Lest wae form; a2 scan 35 he was boca they\nbegan to ing: as soon ss Moses nas bora and Aaron was\nsoointed high priest and the Lervites were sanctified, the\nRageg war pevcnd snd the wagers remained at ther\n'rvce He abo sud \"At the hour when Levi was bors the\ncmenly chai began #9 sing \"O that thos wert a my\nIbother that sacked the heat of my mother [499] Shook\n{fod thee without, indeed T would ts thee, a they would\not despise me\" (SS. va, t}: When the singers here below\n'nsued from the tbe of Levi and al of them mere sancti'\nceventered ints thearserrice and the rwo chan, the Bene\nZed the canbh, were beth ballast, 3nd cng in Rarmony\n'thatthe words were ursnon snd one King dei owe\nthem, then expe Solomen and mate 3 book ofthe kyrning\nof te suger hers = enclond heweniy wanda\"\n'Sai R. Judah: Why are the singers here below called\nLevies? Became they a jned casey (lene 10 be jaed\nto) 1 and enited with (the singers) seve in shechute uisom-\nHe who hears their singng, bis aul i als jtoed Geely to\nthe upper word. Therefore Leah sid (atthe birth of Lev):\nNow this time my bushaad wil be joiaed anto me\" (Gen.\nyam, 34)\" Sed KE Tarhum. \"The seed of Levi ie aways\n[pained tthe Shekinah in Mowe, Aaron, Miriam, and\nsil his descendants. Otsere that when the sapermal Sngers\n\n1 Lean said: \"To regard to the birth of Aaron and Miriam\ni does oot axy anythng ccnceruing their parents' spousal,\n'but in connection with the firth af Moses it says?\" And took\ntowale a daaghter of Lert\", which shows that the Shekina'\nis called afer Levi, and Amram was nat worty 10 beget\n\"Moscs enil he obtained 4 portion in the Shekinah, snd then\nIhelhepst Moses. Hence i is writen: \"And ahe saw him that\nIbewas good\" (Ex 1,3) R- Ekaar said: \"Amram was blessed\n'with a son who wat found wonby to be addres by the\n(grat Voice, 2 is writen, \"And God answered him by 2\n\noe THe 2oman In [roa\n'roie\"\" (Exam, 49); and Amram hime had the privilege\n'Of being aldresced by \"the daughter of voice\" (hat ed. a\n'echo of prophecy); \"be tok the daughter of Lew\", that\nto aay, \"the daughter of 2 voice\". Therefore itis writs,\n'and there went', meaning, he advanced from degree ©\n'degree until he reached this sage.\n\n'We have been taught that when Moses was born the Holy\n(One, blessed be He, aached His Narne to him: it sty ofthe\nchild Mowe, \"he was good\", and i says of God, ~The\n{Lord is ood to all\" (Pa cau. 9) and \"Taste and sce that\nthe Lard is good\" (Ibid xxi, 9).\n\nAsp 17 cAME TO PASS IN THE COURSE OF THOSE MANY\navs, etc. (Ex. 11,23). R Joshua of Sain said: \"Ie was\nthe end of thee exile when their bondage was mast sever\n'As soon an the appoued time of delivery came, \"the Kine\nof Egypt died\": te. the angsic Chicfain of Egype was\n\"Gegraded from fox hagh estate Ar mon a8 he fll, the Haly\n'Ose, blesed be He, remembered Israel and heard ther\n[prayer Send R Jodab:\" he proof of thes thar immediately\n'ser the words \"The kine of Egypt died\" the text continees\n\"and the dhldren of ral oghed by reatom of the bondage,\nsaad they ened, and ther ery came up unte God\", which,\n'Shows that wml then their crying bad not heen anceered\"\nFlare and: \"Oberve the lovng-kindoess of the Holy\n'Ope, blened be He. When He has pity on Teael He sup-\n[preses the atrbute of June sed thos lets her obtain merey_\n\"Tras is the meaning of the saving (TR Bet. spa}: \"The\nIboly One. lomed te He, for drop teu teas ints the Ocean\n'What are the two tram ? R. Jose said: \"This saying i met\n[098] authentic, for R. Kattina, when he heard it from =\n'certaim sorcerer, said to him \"You are 2 fae\".' Sad R.\n[Bicarar: Tlie is no need for es to acorpt the words of =\nsorcerer, we have a deine statement that in the Wen crows\n'of the Ring there ate 1wo tear ofthe Holy One, blewed be\n'He. namely rwo mearars af chastacrnent which comes from\nboth of these tars jt sys: \"These two (detlation 0d\nlo 'onto thee\" (Ian x, oh And\nhes the Holy One remembers Mis children, He drope them\n\na) surwora (sx0008) rs\n'nto the peat Sex, whichis the Sea af Windom in onder to\nfrecten them, and He rams the atibte of Justice ito the\nstinbute of Mercy, and takes compassion oo lel\" Sid\nFR. Judah-\"We read ter.\" And bebold the Eg pian marci\n'fir them\" (Ex my, 10), The words ae referred by\n[Re wn the ange primes of Egy: how them, san Jou\n(that the \"ing of Egypt\" eve refs to this sane prince?\n'Sid R. Issac: \"The ter Scriptural ying. afc, cones\nthe Former, for it docs not ay \"the long of Exype marched\nafter then, but \"Ue Exrptan\". became De was oot Kine\n\"any longer, having flea from ha former demi\n\n1 Jos sid \"eis written= \"Boho day cometh tothe\nLend\" Zech. sav, 1); ad again. \"Bat the day shall be one\nsad in shall be heows to the Lend (Bu. v7) Ave we to\nseppon fre thin ne the ther ders are we the Low's?\nrim bowever, as R. Abbe has mid all the other dope re\nirvea over to the angche prncyuliies of the matens, bat\n{here i one day whch wil be he day ofthe Hale One,\nblemed be He,in winch He will age the heathen nations,\nand when thet princes sal al rma thew gh xe.\n(OF tha day is wriuen: \"And the Lard sluoe sball be\neae en thar ay\" (Lan, 12)' RL AB mds\" wn\n'ex: \"Yor my sword is bathed in heave\" (oa eu. 3)\nek rer tothe Lars jedgemsnt on the superna pron,\nthe \"eword™ being 2 symbol of jigement\" Abba further\n'Sd \"The neu sidential withthe ence of\n\n'as ite ween, \"and he saw the ange! of the Lord sanding\n'between the earth end the beaven having a dawn sword it\n'as hand\" (1 Chron. 31, 16). Now. cao we imagine» dram\n_aword aly harang been in the hand of the angel But\n'what ie meses i that be powesed the asthorsation 10\n'amma jadgemcnt\" Suid R Teac: \"What do you mate of\nShe rem of Joe, wn of Levi, that he amano\n'eath once sid a eae: Were i ot that {have regard forthe\n'ignity of mankind I would oo ther thrust 2» done 10\nlan snimal\"? RABMa rephed: 'Ths only wears that he\n'hae authorization to eyerute judgement: 204 the same &\n\nUniversity of T).\nMcFarlin 12>).\nTote OF =\n\n6 rue zoman nt [sgh-ae\n'put his sword hack into the sheath thereot™ (¢ Cron. 2,\n137) P Said R. Abba: Te signties that the power dlegated 10\n'hem was restored to its rightfel pomesir, to Him to whom\nsautherty belongs\"\n\nAND THE CHILDREN oF IsnARE stone. The sighing\n'war in berven for their ake The \"childcen of Ierael™ here\nfre the supermal nes, ramely those who carry ax the divine\nservice above.\n. Insac asked =\" When the Holy One, blessed be He, judges\nthe family above (he angelic principalities), in what does the\n'consist RElestar annwered: He makrs them\npam through the fiery stream, and tales away fom them\ntheir power 2s representatives of the astioes and appozns\nthe principalities representing other nations to rule instead\n'of shen \"Du, aid Tena, Wt ange of the angulse rorld=\n\"His winisters are flaming fire (Ps, crv. 4) (and if so,\n'what punishment xt for them to crom the Sexy stream)\"\nTo whch R. Elcasr ansnered: 'Those ae different qualiics\nfen\nlinac anid: \"We have to distinguish between the terms\n\"sighing\". \"waploring\", and \"crying\", all three of which\nse applicd here w the children of lamcl\" Said RL Judah\nfa fat they only implored ned cried, ae the sighio mem\n'Seoed in the verse refers tothe superna henge \"What is\nthe diferece between imploring nd erring ? Said R. Teac:\n\"The former mens prayer in acual words (Pa. =xxr6,\nsamen, 142 200. 3h the Tater ying 'eithowt words\"\nFR Jodsh (36a) ss \"Hence crying & more poiguant than\nall aber expression of grief, because it is entirely 2 matter\nof the beat, as it saps \"Their heart cried unto the Lod\n(Lam i 18) Ths eying comes near tothe Healy One,\nDewed be He, than imploring and prying in words, a8 i\nsap, \"Ife (the orphan) cries unto me, Iwill surely hear his\ncry\" (Fx, mn, 20) R. Berechish ssid: When the Holy One,\n'Beard be He, st te Sammocl \"fe repenteth me tat 1 are\nSaige hen Se dati me\n\"1 Sam. av, 11). He pot aside everything\nsnd beck harself iy crvng a thie ie readies aces\n\nsa) suenors (E0005) 65\nthe Holy One, bicsed be He. Thus we read here: \"Now\n'therefore, Behold, the cry of the childres of Israe! i come\n'unto me\" (Ex. ut, 9). Whea ene pears and weeps and cree\n'0 intenely that he is unable to find words to express his\nsocrose, hi prayer i prayer inthe truest sense, for it\nthe heart and shall never return unto him void.\" Said R.\n'Judah: 'Great is such crying in that i can effect a change in\nthe divine sentence of judaement\" R. sac aaid= \"Grex ie\n'sock crying in that it dominates the sapernal attribute of\nJustice\" Said) RL Jose: \"Gres = suck crying ia that ©\n\"domints both this workd and the world to come, and makes\nman the heir of both, a8 i eye. \"They cried tmto the Lord\nJn their rouble and he delivered them out of thew dresses\"\n(Ps om, 13)\"\n\n'Now Moses exer rar rioce or Jeruzo uts raruee-\nIN-LAW, THE PRIEST OF MIOIAN. R Simeon dcrured\n\ntheo\n'once, and by means of thi thght were they all created, a2\n'it says, \"In wisdors hast thou made them all\" (Ps.crv, 24)\nBy tae aeghe— hh Pin Window toe ord\nand the world above created. He stretched forth His right\nfend and creed te world above: He steached forth His\n{Gnd nd ccted thi world 2 sy \"Min bd ath\nland the foundation of the cath sed my rghe had ek\npenned the eens when Teall wat hem hey sted up\nChgether (an mui, 13) All ere creed i oor moment\n\n\"and yet all constitute a unity. He crested angels ie the upper\n\n'world and the Leviathan inthe\n'$2. \"to euple the tent together that it might be oe\" (Ex.\nsrurvt, if). He chose the mupernal beings and He chave\n'Trach; He did not cal the beings af the upper woelds \"sons\",\n(ber she Tnreliter He did call sen, os i mye Sone are ye 10\n\n« ste 20mAR [sonst\n'the Loed your God\" (Deut. x1, 1) He ally them \"sons\"\nnd they call Him \"father\", \"For thou art eur father\"\n(Com, 16). Hegce it says: \"lam my beloved and my\n'beloved is mine\". He chose me and chose Him alo. \"He\nltmong the lies tendcth his Bock\": Ne fexdeth aman the\nMes although they are surounded with thoens. Or again,\n1 thelily fed nd its juices white, 3 does the Holy One,\n'Newel he He. lod tis work from the atibute of Fustice\ntw the ainbute of Mercy, ait says: \"Though your sine be\n's scarict,they sal be as white ws snow\" (la. 8)\"\n\nR. Abbe was ence walking im company with Fac. On\nthe way they se some Vex and R Abba plucked ane.\nJou mct there: He said Verily, the Shekinah x preseat\nhere, for I ace something in the hand of Abba which\ntigoifes that he fas some great wiadom to impart. since T\nKnow tut RL Abe would sot hace plched thee ily except\nwith the view of aching same coterie fexon\" Said\nbbe: \"Sit dows, sy son. st down They all me down,\nFR Athe sock the [ly and said: \"What woubd the woeid he\nithe small? For I persive tht without smal the seat\n[Sea gone awa a0d thercinre we bum male pics a the\nJonckaon of the Sabbah\n\nHe then began to expoend the vere. \"My beloved is mine\nsed Tam my bnloved'srhe among the Hes tends hs Bock.\"\n'Whot made me m belong to Him and Hien to me? The fact\nthat He fers the word ameng Tikes a the ly has a sweet\n'odour, it zed, and yet tares white when pressed, and te\ntreme ccver Craporatca. a0 the Hy One, biomed be He,\n[Eudes the world ft were not 2, the world would cease to\n'exit because of sans nin. Sim bre a it aye, \"Pha\n{your sms be sare [sa] man pata the sani imal\nfn fre. whichis ao red. the prow openules the re blood\noud the ala, bat the sme to heaven white.\n\"Thos the red is ture thie: the etute of Faxice te\nturned inte the acre of Mercy. Reds deed te symbol\n rasrowe ytee. and thence the poms of Baal \"cut\nthemscves.. ithe hod pated out upan them\" (+ Kings\nsem, 28)\" Loe sid: \"Rea (bla) and whic (Gf) are\n'feral for sri. ae the aout axa fom bath. The\n\na) 'suzxeorn (ex0003) «\nSpies of wcense 2 par ol nd tn pact white treatin:\nease i white, pure myrrh srel—and the exour secede\nfrom red and white. Moreover, iis writen, \"To oficr unto\n'me the fat and the blond' (Each. x27, 1) apa white and\nfed. Hace as 2 substi fr this fine the deacon of\nthe Temple) man wcrtices ht own fat ant blo! (by fassog)\ncand se obanns atonement As thr ily wich sed and whe,\ni sured entirely into white by means offre, so the sacri\n'Soul aecaal rursed eater int whe (emke) by mesme\n'of fre. Abo atthe present tec (when there are mo sacri=\n'ces) when a man acre cn his ti it zu Bod, he\nsecre hes to go through See fe turned ato shite\n(ring din mercy). for, said R. Josh, fasting weakens the\nJianbs and causes the body to burn, snd just then is the\nappropriate ime to offer up the fat and the blond on that\n(Bees and itt thie which ie lad \"an alr cf atonement\"\n'That i why R. Elearar, when fasting, wed wo pray. \"lt &\nnoen t Thee, O my God ind God of ey fathers that 1\nae offered unt The my fat my bod, and hae U have\neste them im the warmeh of my body's weak May\n5 be Thy wil thatthe breath coming out of my mouth =\n'this bor should be counted unto me as if st were the\noda scxnding fren the scrce Drought nthe akar by\nre, snd grant me four.\" Therefore prayer was satiate'\note the place af sacrifices, provided that i is odered with\nths ssenfical intent\"\n\n\"We my ale ecplain cnr test m floes. As thorns are\nsemernt among the lhe, so docs the Holy Ove, bessed be\nHie, permit in is world the wicked to be found among the\nrighteoun, fo, as without the thorns the Bes could net ext,\nso moubi the nghtens go uercomnczed inthe world were if\not forthe wicked 8 R fuk snd\" Hiw ae the ighteass\nsecogniaed? By contra withthe wicked ! Ife were not for\nthe one, the other woul not be known\"\n\n\"Anuther explanation i that God gover the world forthe\nspace of (the Rip, shshums, as sn se, Javen) wears\n(Cibcnniums), and the sews the (Slesac) Sobath\nof the Lor\n\nct rar zomaa ut [abate\n'Ano Moses reNoro Te FLoce oF Jerumo mis\n[FATIER-IN-LAW, THEPRIESTOF Mipiax. R-Biyaguoted\nin this connection the verse: \"The Lord is my\n\nT stall not want\" \"As the shepherd, Ie ssid \"lads the\nbeep toa good pasture by the water-prings and deals with\nthem tenderly, soi is writen ofthe heavenly Shepherd, the\nHoly One, bleued be He, hat \"Io pastures green He make\nmee, He leas me tothe streams which run most pleasantly,\ntry soul doth He restre\"' Said Rose' 'A good shepherd\nKeeps his flock in the open and wil not let them stray into\nprone ground, and so God keepe laael i the straight path\n{End wll not let them turn right orlefe\" RL Jose alo sad \"IE\n2 leider of Isl is 2 wise shepherd, he willingly takes upon\nbhimelf the yoke of the Kingdom of Heaven and leads his\nflock in acconfunce with it; Dut if he is wise in his own\n'conceit, \"there ix moce hope ofa fool than of him ™ (Prov.\nframe, 13)\" R. Judah ssid: \"Moses was wise shepherd anid\nknew how to treat his fock. He was like David, who was\n\"tending the sheep\" (e Sar. 2, 1), and because he was\n'very wie, [2ta] and treated he lock with grest consideration\nfand care, God made hen hing ever all Inacl Why did\n\n\"And ye, my sheep, the sheep of my\npasate, are men\" (Ezek. xeuty, 31) and again, \"As the\neck of holy things, 28 the lock of Jerusalem' (Jd. sxe,\n38)-As the seep sacrificed on the altar becomes a means of\npropitation, enabling the sacrifice to inkert the wodd to\n'come, 30 does Isracl enable her leader, if he be a good shep-\nbere, to inhent the world to come. As the shepherd tends\nstith spectal care the newly-born limbs and carrie them i\nhis bosom, or gently leads them after theie mother, and ie\n'compassionate with them, so mest Israels shepherd be\n'compassionate and net creel 'Thur Moses seid: \"Thee\n'yest unto me, Carry tem in thy bosom\" (Nam. xt, 12).\nAs the pod shepherd saves te aherp from wolves and liens,\n'> docs the good shepherd of leral save them from pagan\n'rans, from judgement here below and from jadgement\nabove, and prepares thera forthe fe of the world to come.\nJust sich a fatful shepherd was Moses, and the Hlly One,\n\n2] swemor (exopus) 6\nViewed be He, foresaw that he would shepherd Israel as he\nshepherded Jethro's fock, the males at they required, and\n'the females Hhewise according to their needs. Moreaver,\n'Mones \"tended the feck of Jethro\", nat hisown aber, though\nhe munt hive possessed some, for, as Jose remarked.\n\"Jethro was a rich man, and, surely, he must have piven to\n'is son-in-law sheep and carte!\" Ver he did not tend hie\n'own shecp, for then people might have and, \"he treats them\n'9 well because they are his own\". Although Jethro was 2\n\"priest of Midian\", thar is wo say, a pag, yet because he\nsews Lind to Mawes, the latter seve him vell and tended hit\n'bck wath ll due care in good and fa pasture\"\n\n'Awo HE Lep THE FLOCK To THE BACK OF THE WILDER-\n'iss. Sud Jose\" From thc time hea Moses was hoe,\nthe holy api never left him. He dincerned by means of the\nholy spirit that that desert was sancifieg and prepared by\n(Godt ms the place for Larse's aceptance of the yoke of the\n[Kingdom of Heaven the Sinaic Law), therefore \"Ue led\nthe Bock tothe hack ofthe willerens™—not tothe wilde\nseas se be did not wish ther ta read tha 9p\n\nAND CAME To THE MOUNTAIN OF Gon, To HoxES.\n\n'sx days of Creation On that day the mountain moved\ntowards Moses, and seing that Moses was about to ascend,\niastopped, and both man and mountain were fled with jo.\"\n'Seid B. Janne: \"How did Mone know it was the mountain\nof God ? Because he saw birds circling round it with\nstretched wings, but never fying over it' K. Isc sid:\n'Mowes saw birds flying towards him from the direction of\nthe mountain and falling at his feet. This showed him play\nthe character of the mountain, so he \"led his flock to the\nbck of the wilderness\" and went up alone\"\n\ne crue roman itr [areas\n'Axo rue axctt oF THE LORD APPEARED UNTO HIM\nSe A THAME OF PINE OUT OF THEMLOST OF A RY\nBR. Tarurn side was the moment of the evening otering\n(sine) 2 moment when the ateibue of Justice in the\nSco Khan mene aig Te me\n'hecns \"yc te Lard will cman Bs rey\"\n{rt showing that mercy predomities a langas theres\ndave? Sid R. Tne: \"From auntie unl the wm de\n'ines westward called \"ay\", and te atu of Mercy\niS the wncendunt afer at ts called \"evening\" which\nthe time for the aribte of Seventy. We drive the same\nlemon from the eat= \"Between the crenigy ve shall eat\nfish and in the marin ye sll be fled with Fread™ (Ex.\nvn 12) \"Beeneen the evenings\" this i the tne [218]\n'oF the say of Severty—then \"ye sal eat Bes, with the\nswsuk se the Sepsis ape, that \"while the lab wae yet\niinet ther tech re it wus chewed the ange of the Lord\n'eae Kndied agains the poole\" (Nam Xt, 33). fer between\nthe-cenings is under the eway of Severity\" and in the\n'more se shal be filled with fread the morning ben\nSeni with Mercy. a» Spure eye, \"the merey of God\n'udu the day\" (Ps, 3), o wi in the morning, 38\nit ape: \"And God called the light day\", refering to the\ntmerning\" R Tabu mi \"The ane ajebolined by te\nIhe eter by white \"The betwcen-the-cveninge period i ed,\nitis writen, \"berween the evenings ye salle eh\n'rheres the morning hours are white soit writen, \"and\nJn the morning ye shall be Ele with bread\" Rana ed\nthe yee: \"And the whole assembly ofthe congregation of\nIsracl shall bil between the evenings\" (Exh 8), the\n'ean being, he sd, that that i the ime forthe execition\nof judgenent. Re Judah aid: \"This we derive fom. the\nfndinane coneering the two diy oftrings, the ae anrwer-\nig wo the atthe of Mercy the oter tothe steibute of\nSerenity. So Serpe says \"The one mb thou shalt oer\nthe morning\" (Ex. Axi, 39) where the designation \"the\n'ne sigs the special ne, t wit the one awe the\natunbite of Mercy: whereas the aceon lamb to be offered\nup etwcce the evenings fe asoisted with Sewent Being\n\nad) 'suemors (exoots) oa\nanalogoss to the second day of Creation, of the works of\n'which itis not said \"that it was good\".\" Said R. Tambor:\n\n'rare (Minka) meta theben rine Seventy:\nUshereas Abraham instituted Marning-prayer, coresponding\n\ntw the attribute of Mercy.\" R, Fee said: \"This idea may be\nderived from the verse saying: \"Woe unto us, fr the dy\n'deciteth for the shadows ofthe cening are ezetched ext\"\ner. vt, 4}, \"the day declinth™ being an allusinn to the\nattnburt of Mercy, and \"the shadows ofthe evening\" signi\nfying the attribute of Severny.\"\n\n\"Dur teachers have asked: \"Why at the time when Mouee\n'went up imo fount Sinai di the theophany take the form\n'of a flaming fre. which t the symbol of Severiy ? The\nanswer given by R. Jacob was- It was appropriate to the\n\n'Symbolic of the cents ssocisted with that spot For of thie\n'spot ite writen: \"and (he) came ta the mountain of God,\nunto Hreb\", a place of which itis alio writen: \"Also in\nTorch ye made the Lord wre\" (Deut x, 8) Its writen\nfarther: \"And the angel ofthe Lord appeared unto him i\n\nfame of fre out of the midst of a thor-bush\", ata symbol\nthatthe wicked are one day to become \"as thorns cat down,\n'har are burned inthe Bre (Isa. 08,13)\". Jodah sid:\n\n\"Weleam from hete the mersfulness of tic Holy One, bleed\nbbe He, towards the wicked. Thus i is writen, \"and, behold,\n'the thors bush bumed with Fre, to wit 'o execute adgement\n'agin the wicked: yet \"the thoce-ush was not consumed,\nindicating that they will not be utterty exterminated. \"Bara-\ning in fre\" is certainly an allsion to the fre of Gehnnory;\n'but \"the thoen-bush was not consumed\", to show that even\n0 they will not be destroyed utterly\"\n\n'The fling san aheratv expansion of the vers:\n'Axp THK ANGEL OF Tux Loxp AFreamED USTO Iw\nUN 4 FLAME OF FIRE. Why in 2 fame offre ro Moses and\n'not to ether prophets ? Said M. Judah: \"Moms was not like\nfther prophets: fre had no dominion over him, as itis\nseriten \"And Moses drew near unto the thick clode where\nGaal fo (Be nx, 34)! Seid Abba 'This peculiarity of\n\n2 swe zonan it faabae\n\"Muse as tobe expuined inthe ight ofthe higher (eseeic}\nwindom. He was \"dwn out of the water\" (Ex &, 10) (ce\nthe atrbute of Hered or Grace), and he who is drawn out of\n'cr as na fear offre and we have lara at \"from the\npice whence Moses wa ferme o othe tna was formed \"=\nRR Jobanan sid: \"Moses was conversa wah alten degrees\n(6d won) ue writen: \"The asta a ay owe\"\n{Sam au, 7), and ot merely \"He isthe facial of my\nhoe\". Bicacd iv the man to whom his Maser testes\n'he? Said Di \"Bot seeing to R Joka ben Lei.\nthe words \"no prophet stow in Teel Ike uso Moses\"\n'ogres that among the ration of the word tere was ene\nTie unto him, namely Balm 'The cher sep: \"Tey\n{ho art nght and said no more: When K.Somewn peared,\n{hey consuted hie and he mid: \"Shall ean be mane wah\nfreccuameing balan ? (ce how can ye compare Balam\nah Mower 3) eb however, ror tat Rake sem the\nSomteryart of Mosc. As the works of the one were om\nShove 20 ere the ethers from below. Monee sought x\n'eecks by means ofthe holy Crown ofthe Al-highes King\n[Betem by meee ofthe atl\" crowns frum below Hence,\n\"The chien of Ivael slew Balsam the son of Boot, the\nseothayer\" (Jou 1, 22) Andifthes denims toknow mare,\nEe Joo coe wd Mid Ns han. He a\n\"The dese of ay Beart haw ben Fllled. For Tacx thar\nther ns dua sa he urine of upp and owes Beings\nRight and Left Love ad Justice. Insel and the heathen\nInmcl eos the upper, ely Crown: the pagate the lower,\nsenly ope; Inne! deney her He-subwanes frm the Robe\n'Be beaten nations from the Left; ad thes the perce\npreptets are scgurted fom the menor\n\nPeoples of boines fram the propbess of el\" Seid R\nJodah: [xe] 'As Moses cule all progict im Iselin\npest of the eaperar, help prophecy ot alan enced\nMaer pagan propiets ed wochanen ia ropes ofthe\ninkeror, wabely prophecy. In any cam, Monee was above.\nJake teow, snd there wre tures Sas tore\n\nR Johann said in the mame of R Haase: \"Moncs wat\n\nsueworH (sx0008)\n\nim\n\n'be He, separated ther from all natices sed\n'Them \"chilean, as it enya: \"Chadron see ye so the\n\nif\n[\n\nBevo 35\n\nAmv Goo sraxe oxro Moses, ere. RAbhe bean\nbis rectors on this portion with the verse: Tras the Land\nJor exer (is. wxto 'Ad), for #2 JAH VHVH i facing of\n'worlds (it. rock of ages) (Isa ev, 4). 'All mankind', be\ntd, \"should cleave to the Haly One, blew be Hie. and\n'put thee trust im Ti, n order that teat srengts sould be\n'Srawen fom the sphere called \"Ad?, which sustains the uni-\nvere and binds it into an indisoluble whole. Than \"4d\n(it unto) i \"the desire ofthe everlasting hills\" (Gen. xi2%,\n136), #9 weit the te tramcendent \"Mothers the year of\nJubilee! snd the year of Remission® (i Zohar, Gen 2478):\nthe desire of the former being to czown that sphere with\nigery, with the outpouring of blewings ad wells of sweet\n'ester; while the Ioeing of the other i to receve from \"Ad\nDiese seme blesings aed illenimations. Therefore i 5,\n\"Trost the Lord unto \"Ad\" (ie. contemplate the worlds\n'of emanation only 2 fr 28 the spee \"Ad, for beyond that\n(3:3 hidden region, so transcendent that it pases all under-\n\nperme\nto contemplate the Godhead, but nt beyend, fortis wholly\nsecundine. This is JAH YHVH, from whence all workds were\nGachioned' Saed R. Jaiah: \"We hae = direct Scriptural\nol Fo thin far ica, \"Ash of the dupe that are pot =\n'Snce the day that Ged crested man open earth, snd mak\nree the one side ofthe heaven unto the other ..\" (Devt.\n1,32) Upto this potnt man mary savengte, tet ao farther.\"\nAnother explanation of the vere is a8 fllows: Man rast\n'aeays tru the Hoty One, Blemed he He He who trate\n'ie will never be ennfounnd by the world (Px xxv, 2). Hee\n'she depends cninely on the Hloly Name ta frmly cxablebed\ntn the world, 2: the world isef is sucained by this Name:\nDey the ew letcrs JH (Ja) \"the Led [a8] desened the\n\naj warms (exopes) oe\n'worlds hit world and the worid 1m comme. This world wae\n'created by the attnbute of Jestce. and i suscuce! by the\n'same atinbute, in order that humanity should base i fae\n'on pstice and mec depart from the wav of rghreowsacn,\n\nch perpetrate\nere a ee\nSeppe eae eee\npaseech meas ee ctr\neer pe eee\neee ie\nSear eae\nSo\n\nSie Gara ere\nee eee ee\nacne\n'beth fithy framed and jomed together. R Semoun sed that\nSee ons\n=\nSelle are\nFoe agape\neee\neee ae\nEe\nSipe elses\neee mien eens\nSeetocetee sears\nepee\noe pepe ee\n\nsined aguinst Adonss (the Shekonsh) and was sewered\ncele en re\n'bere like a king who had an unmarried daughter, aod aleo\n'had a persanal friend When he wanted to say something 10\nSerie Sea\nee amen\nmarrage the king prockamed: \"Call my duughtes frem eens\nSeer eee\nme cs\nae ee\n\n* 'THe 208 111 [bay\n\n\"the cn nib Holy Land of ee whch the Bo\n\n'over which rules the Sea of Kinnereth (R. Judah, however,\n'maintained thatthe later is led by the others); \"the rivers\"\nfee connected with the\n\nwater the garden\" (Gen. 11, 10). Iti\n\nAmo I arrraseo unto Apgawam, onto Isaac,\n'Axo (0) U0 Jacos. 'The letter Vou in connection with\n\n234) watna (sx0008)\nSao serdog be RSs betel\n'of the Divine manifestation o Jacob over that mhich was\n'ouchsfe tothe other two: hin is the wnifring. harmonizing.\nfaderand yet he was aot worthy to weit a8 Moses did.\n\n'Ano I nave aso ssvAaLisutD wr corewan wir\n70 GIVE THEM Tue taxa OF Canaan:\nTews forthe covenant of roc' ad ey\n'who are fthfl members of thn covenan an i be and that\nthey \"yomest the lind, which sa herage ofthe righteous,\nsit is wren: \"Thy people shal bea ghteou, hey sal\n[Penson the land\" (Lar ux 4)- Even Jeph wat not called\n\"ohms\" fo he gre tes ofthe cnean (a\n\nthe ime \"\n\n1. Eleazat once asked R. Smcon his ater, nth presence\nFR AR Why seand hve \"Tapper tet of\"\nSpoke to Abeahan, ci\"? R. Simeon replied: \"My son,\nthis contains 2 deep rapsery. Obsene now. There are\ncolour closed and undoclowed. the being part of the\n'Sysery of Faith but mem neler Know noe fcr on these\ntrations The vinble colours were sot perccived by amy\nIhiman being belo the Patrarchs, Abraham, Isat and\nJacob. Therefore it saps \"and I \"hed what are\n'hese ve eoars? Thaw of EI Shoda, te rection of\nHigher colour But chese later are hen, and Now sone\n[peresve them. The Putnachs, however were fot entity\nJgnorat of them; since they apprehend those undiconed\n(Sees trough the male aes which they aireniy ace Ito\nfester. \"And the wie shal be resplendent the splendour\nFhe iemament and they tha tara mae fo Fieoumese\n'Ball beh the sare forever and eve: The \"wie is he\n'who by the power of bis own om atin tthe\nereepio of profound mysteries which cannot be expreeed\n{a words. The \"Srmament\" is the \"frmament of Moses\"\nChin ee of Dive Knovinte) bch atthe ore\nland whose splendour i wed. Ths maroc above that\nther whch i non reeplendent and the colours of which are\nVisible and not bright asthe invisble. Thee are four\nTighe (1 Emacotions), thre nf which ae recndite and\n\nne wich shines ona ny (Get, being He he\nTeevens in purity; one of porple hue which gathers\ninto itil (Tifeet): and. one: which is of ie Ughties\n\nInvisble—that is those colours af which Moves alone had\n{Cogncanes,shuch were concealed from ll others but revealed\n'hima that femament to which he had atained, and which\n\nmeaning of the words, \"T appeared unt Abraham, ete\".\nnamely, in those vnble colour, \"but by My Name YHVH\nswat T not knox 19 them namely. inthe superna hidden\nFaminaas cloves which only Motes was priviceed\nbbchol The closed eve ses the mursur ef light: the open ee\nSecs the mirror which i aot himmogs. Therefore regard\nto the lightleas miro, the tems \"see\" is wed, heeawoe\n\nbcernble, bur i tegaed to the (amines mirror the term\nknow\" in used, because itis én concealment.\" \"Then came\nR Beast and R Abts and hissed R. Simeon's hand, and\nR Abba wepe and sud: 'Als for the world when tho,\nCe\nseme oar meal cal The en et be tm\n(toe a ody Been me the re ce the bho cour\noe ols be grap shen the mon smetahy shore al re te\n\n'Rah He ten wea ote gore Devils sing ©\n\nNNabal: \"Be well (Ika, kt thas for fe 1), and peace be ©\n'hee. ete\" \"Surely.\" he said \"David must have been amare\n'of Nabal's wickniness, and how cond he greet im thus?\n\nFighteoos\n\n'Holy One Himself, especially when addressed to thee. O\n'muster, who i thine gwa person represestent the barony\nbetween the above and the Below ! But it is nc allawed t9\n(gret thus a wicked: person, and yet, if it be anaveidable,\n'there iano insincerity molved inthe phrase wben outwarly\n'addneed tw the petuan conceroed, but teary tntended\nfor Goa\"\n\n|R. Hlezchish discourse on the verse: Blend isthe max\n'exio ahare the Land ympuceth mt iagtty. a ox shone spard\n'here iz ww gale (Pa. 3,2}. Hle sid? \"Howe Dlind ace the\nchildeen of men who neither see nor peronre whit the\nFoundation is oftheir exitence im the world! Behold, whea\nthe Holy Ove, blew be He, created the world. He formed\n'mun im His own image. so disponine his expsciien a= 1\n'enable him tosnedy the Torah and walk im Fis way. There\nore man was crested from the dus ofthe lower Sanctus:\nand the four winds of the world united at that place which\n(fterwards woe mamed the House of Hokinew, ard these four\n'were then juned to the four elements of the lower world:\n'ire, si, earth, and water. And when these winds and these\nelements were thus mingled the Hily One, biewed be He,\nformed one body af wandrous periection. 'Therefore it\n'pl thatthe substances composing man's body bekang &\n'two worlds, samely, the worid below and the workd above'\nSed R Simeon: The fist four elements kave 2 deep\nSignificance for the faithful: they are the progenitors of all\n(werids, and symbolise the mestery af the supernal Charo\n\n% THE 20MAR HE fhe\n'of Holiness. Aleo the four elements of fire, si, cath, and\nrater have a deep significance From them come gold,\n{lver,copper, and ian, and beneath these [24a] other metals\n(of ake Kind, Mark well this! Fite, ar, earth, and water are\nthe sources and tacts ofall things above and below, and on\nthem are all things grounded, And in cach of che four winds\nthese elements ae found—fre inthe North, air in the East,\n'water nthe South, earth n the West ; nd the four elements\n{re united with the four winds—and al are one. Fie, water,\n{ir and earth: gold silver, copper, and iron; mech, south,\n'east, snd west—these make aliogether twelve; yet are they\n\"ll one Fite i in the lft atthe ide of the Nocth or fre has\nthe energy of wesmth, and the power of dryacss i strog it\n'and the North is just the reverse, and so the two are com\nmingled. Water i in the ight, im the side of the South, and\nthe Holy One mixes the warmth and dryness of the South\n\"withthe caldnensand monsture of the water, nd they become\n'onc 28 with the previous combination. The North is cold\n'and moist, and it element, fre, bot and dry, and, contari-\n'wie, the South warm and dey, and i element eter. cd\n(Bed mast, and othe Holy One mines them For ater comes\nfrom the South, enters into the North, and flows agai from\nthe Nor; and fre comes out from the North, and enters\n'nto the Saath, and i in From the South thet powerful best\nspo out into the world. For the Haly One makes we borrow\nfrom the other 22 He sees right. In « similar fahion He\nproceeds with the air and the East. Observe now. Fire from,\n'Soe side, water trom the other: there ie oppontion. The\n\ncomes the ai (wind, spirit) between theen and brings them\n'opetter and they become one, ait i wrsten: \"And the\nspirit ait) of Gol brooded over the water\" (Gen. 1, 2). For\nfie iy aloft and water so nthe surface ofthe earth and ait\n<cters between them, unites both elements and makes peace\n'berwern them. Earth as water, air, fe, above it and receives\nfrom a the tree. Observe. farther, thatthe East swarm and\nstand the ai i eat and moist. Hence the warm-motat\nsompaite can take hold ofboth sides—with ie warmth the\nfire, and with its moisture the water, and thas end the\nsonic between fre and water. The earth is cold and dry,\n\n320i] wanna (exoDes) &\ntherefore it cam recive all the others, water and sir—\nsod all ean accomplish the work im She rene fom\nail of them, therfore though ther ifaece can produce\n'oursiment forte whole world. Now the nde of he West\n'thnchis old unites withthe North nlch men und ma,\n{for coli unites with cld, a fsom the ether side, the ry,\n'West sites with he South, which swarm and dy ard chs\nthe West ataches ef to both siden In the same fashion\n'the South i united withthe Easton ap warm ade and the\nEast with the North in virtue ofits maiure- Thus we fed\n'uted: South-East, Norh-East, Nor West, South: Wen,\n'and alla contaied ne sother in ruta ntermsning\nTe ths way the North brings forth pus wich ns produced\nby the id of thefie-power, i i weten, \"Gald cometh\nfom the North Job. avi 22) For when fons with\n'he ath gold 'ite writen: \"Ae forthe\ncath hath amps of oid\" (Id xv, 5-6). When\n'Tater is united with earth, the cold with the raat brings\nforth iver, and othe eth s united with two des, gold\n'2 ser, and stunted beenoen then Air joins to ater\n(od ake [248] to Bre and proluces an eraigam which is \"the\n'slour of polished copper\" (Each. |. 7) At to the eath\n'mctticeed above, when iti by itself in its coldness and\nSSyeem t brings fh too, ehccfre nyo. the om\nke blurs\" (Ext x, 10}. Earth, however, combines wih al\nthe other elements, and all woek thrugh # according to\n'her areal ways For without earth therein 0 gold, no\n\"iver, no cxpper For cach cement imparts of so character\n{othe ther to form a compound, snd earth nigh with all,\necaue the two sida, fre and water, are attached 19\n\nAir ale joins with it on account of thos: two, and acts upon\n'Now we Sind tat the cath, wher united wath them,\n\n'superior copper, the inferice, tin; comesponding 10 iron,\nCasey a rapper prey\n'with ion together\" (Proy. xxi, £7).\n\n& The rouse 1H be\n\nFire, aif; water, and earth are orignaly all unieed oe\n'with the other, and there i so separation benweep them.\nut sehen the earh-dust beyin to generate ite products\nrere no longer anited like che supernal elements, 28 i ays\n\"Fimen thence i wan parted and bossme ince four beads\"\n(Gens, 10}. In this was separation; for the earthy, when\n'i generted in the power of the three upper elements,\nIneought forth four reams, where precious stones 2 found.\n\"Theve persous stones are twelve i number, distributed in\nall the four cardimal directions, and corresponding tm the\n'trelve tribes of Tiael: \"And the stones shall be with the\nnaracs ofthe chiklen of lead, twelve, according te their\nframes\" (Ex. xxvii, 21)- Observe thar though: ll these\nperma sdes of which we spake are united and bound up\n'one with another, and foten the foundation of things above\ndad things below, et ie air (npeeit) superise to vem all, 28\nie fs the substance of all, without which nothing ould live,\n{nd the maul ext any mag the pe, far ifthe a were\n'fa. even for a woment. the soul would mot be. 'This is\nhinted in the words: Also when the souls without know\nledge it is nae ood\" (Prov. xi, 2)= soul without spit \"is\npot pool, and cannot cant Note, further, that shoe twebee\n'Hones correspond wo the twehe sn urer the sex of Brame\nwhich wae in the Teraple (¢ Kings i, 251. Therefine the\npeinces, the beads of the tsies sacred twelve oxen\n(Sum ar. 3) All ths sna deep mystery. and he whe camper\nthers these words comprehende 3 mirtery of the superna\nsedom ia which the root of all eines!\n\n1 Simeon comcleded: \"See now the truth of R. Hemkiah's\nsping, that when the Holy One ereated rman He wok the\nGr of the lower Sanctuary, but far the making of es in\nHe chow the dust of the upper Sanctuary. Just asin the\nformation of ran's body from the dust ofthe lower Same\nfar, thre comic shen were combined, 0 in the\nfermutien of Rs sow from the dus of the upper Sanctuary,\nfarther clement, te the number of thres, were mingled, and\n299 mon was complete formed. And this the significance\nof the words: \"Biomed is the man to whom the Lard im\n(pute ot inigity, and i wtene gr there fo gle\"\n\nbasa] 'wanna (ExoD0s) %\n'When does the Lord not impute iniguity ? When there ie\n\nWuenerone say exTo THE carLones oF Tsuast, Fast\n'ur Loan, axp I wit anise rot oct From expEa\nEovertans, exc, Std R- Judah:\n\nss Sigmce, thar al may became ne in the ter meaning\nif Men. When the Hnly Our gave Isnel the Torsh on Mount\nSin, hin fine ed wae \"desta Thin see\" come\nsassy myers: hem however me ae concerned with the fact at\n\n25e-a58) warns (exepus)\n\"tin the fine ofall commandecen, tbe rot af ll preepe o\n\nBUT THEY MEARKENED NOT CXTO MOSES 10 ANGUISH\n'or sprarr. What i the meaning of \"anguish of sprit\" (kt\n'shortness of breath)? R. Judah imerpreted the expression\n\n'not yet able to execese its functions and so there was engsih\n'0 thie Spirit.\n\nAxo Mosts sraxe seroxt THE Lonp, savixc:\nBeMouy, THE cuiuoaex oF [smart MAVE KOT\n-HEAMKENED UNTO ME, MOW THEN SHALL PHARAOH\nMEARE, WHO AM oF URCIRCEMCISED LPs? How dd\n'Moses dare ay this? Had not the Hloly One already promised\n'him, stb be said that be was not eloquent, that He \"will be\n\ncomplaint (x= 23), that he Sacked the word sare at the time\n'when it broke forth in compat and \"God spake to Mowe\"\n\n% aE ROHAE H Boar\n(01,2. On this occasion the word began to functino, but i\nCone again, 2 the tine wa not yet ripe: hence the mers\n'continves, \"and said to him, T am the Lord™ (Fi) Only\nin the eoieg of the Lave Mones was, as were, healed of hie\nImpediment, when the Voice and the Unterance were united\nin hie 2s their organ. Before that event the power which i\nUsterance guided Torclin the descr, bat withoue expreming\n\nitself unl they came to Sinai. [26a] K. Juss sverpeeted\n\nthe same sense the verse from the Song af Somes (¥. 5-6):\nrose up to open to my beloved, but my Belesed hath\n'withdrawn hiself and was gone\" Aslong as the Commutiy\nCF Iaeeel fein ele thy Vote fe withdraws from her and\nthe Word does not function, as it says, \"T am dumb with\nsilence\" (Pe eens, 3); and even when the Word does\nawaken, \"my Beloved hath withdmwn Himel™, ie\nSuddenly ceases, asi dil a fist with Moses.\n\n\"Pie Voice went am: \"And I appeared unas Abraham.\nute sic, 3d wate Fad.\" The \"and\" (The Fan) semi\niaes Jaca superiority over the others, acconking 29\nTash. Sied R Jone: \"What of the verse. \"I am the God of\n'Abrahams and of Essa\" (Gen.nvin, 13) 7 R fuck replied\n\"When thot wee son Jaca sae incase i Peae. whe we\n'ied at that time, and «blind man is counted dead fr\nJeng as pees is alive, the Holy Name is not joel ta his\nsame (it the Gad of so-and-so), therfore Jacob wat in-\n<daded wm Laae and sot deely mentisoed. but Jacob being\nrow dead, the Hoby Nome could te comected with hime\n\"iy Bi Sheds\", that to xy, theoueh the \"now hemsnoxe\nmiro tthe \"hamnious\". \"Ths, however, does not ean\nthat they were converant with the \"Female\" only and mo\nIigher grade for it cntinses: \"And T have also eablidhed\ney Covenant ith thee\". indicating thot the Covenent\n'was united sath the Fenske thei pererption. He who hae\n'he privilege of Being a member of the Covenant. inherits\nthe Land, a it saya \"I Rave extablabed my covenant with\n'hem to give them the land of Canaan\".\" Seed BL Smeun=\n\"eis writen. \"Re ye afead of the sword. for wrath beige\nSe punstments of the sword, thet ye may Koow there i\npodcemen\". The \"eeurd\" & the ate of which says, \"WE\n\noats] wares (exopes) \"\n'sual avenge the covenant\": (Lev. 01,25} its the punish\npecvyie her teaprenph apres rey\nandtherchy ais the union of which itis a symbol. Dut be\n'ho brings the Covenant ints its place and so guard i i\n\ns chunne of tiene bo tothe upper End\nlower worlds. Hence i says here, \"Be ye afta ofthe sword\n(rf Ga commend dom ot ssen ae nem OE 2\n'im amman, po other commandment wi Obverve that on\n[ote Inrscites semired themsclves 10 approach the Holy\n(One sod cred before Him, He \"remembered His covenant\"\n\"Remembering\" (Zacher) i abeays comaecied with\n(Covenant ad tig frit the evabening of the boogeng\nfor amon te the supernal syheren Hence \"f remembered\n'my Covenant\". t conecct with im proper place, and\n'hercre \"Say onto the chilies of Tseacl 1 am YHVE™\noy\n\nAND Tee Lose stage unto Mosts Axo Ausox\nAub CAVE THEM A CHANGE UNTO Tur CuILDAES OF\nTanase axp texto Paaxsow. According to R. Jone, the\nfay cooseed i th, that hey shoul seat ey\nTeel [268] and eespecsiully wo Pharach. Gently to foc,\n'fee, although forthe time being they were slaves. yet they\nwere of royal dexent. Fer this reasun the acction desing\nwith the names of the heads of the tbat fami comes\n'immediately afar this verse (rr 14-25) Ripa says that\n'hn & to show thet they dod ma change their custom ot\njimtermarry with the natives But according to R Abs, the\n[purpose is to introduce Mases and Aaron and to show that\n'they were worthy tm bring forth the people and 10 act ak\n\"spokesmen before Pharonb, for among the heads of the tibal\naries there were mone Be them\n\nAxo ELEAZAx AaKoS's sox, TOOK wis ONE OF\n'rus pAUourens oF PUTIN To SIPs; AND SE BARE\nsew PHINEAS-TMESE ARE THE MEADS OF THE FATHERS\nor rae Levires accompine ro rusts rastiins.\n'Why does it say \"these are she heads\" when the oaly oe\n'mestioned is Phiseas ? The treth is that becease he soved\n\nss 7H ZOWAR IE be\nthoasads in Herael rom the plague (r- Nam. xxv, 8) by\n'making atonement forthe children of Irae and their chic.\nthey are all included in im and he is refered to as \"whose\"\n'The expresion alo 'that he in his om pens\n'compensated forthe loss ofthe heads ef the Levies (Nad\n\nthey stoned and were bared, but\n\n{impair the Covenant, did not desir ta jin Aaron with Mises\nfm his mission. Dut then seing that Phineas would restore\n\n{Ge other and form aunty\" He abo sd hat sere pee\n(he superal world by causing & sequin between the\n\"Right\" aed the \"Leh They really came bem ely\nshemselres a it ia written, \"He (Leal) hath corrupied\n\nsend enews (exo0e) »\n\n'came, iz prevent the dencent of blesings from shows as\n\nveriten: \"and then the Lent's wrath be Kindled again\n'you and he shut up the hesven that there be no eain™ (Deut.\n1m 27): and they couse not ts the heaven keeps the Blowing\n'tw itself. Tos the sinners' separation ofthe good incization\n\n'Sime tothe Rigi, aod the other tes of\nSuis tas cag tthe Regt, asc, who devoted\nIacl to sady ofthe Teh, whack comes fm the Right\n\nlesaye: \"The face of an on on the Fe\" (Ezek toh and\nGad, the represents the leit thigh (e- Zohar, Gen. 116}\nHere the south was faned with fre, right sith kit Tan thes\nathe meaning ofthe wards, \"Renew therefore tin dy,\nto unite the Right with the Left and sta \"toow dur YHVH\nis ELOHIM™ Said RL Abba: \"Moe ascurlly =! \"Thee\n\nre The zomaR UIT [saab\n'Aaron and Moses\"—\"his Moses and Aaron\"; wind: fosed\n\nrenal\" (Dew vs) oT holy unteston he td Se\nToinared hee, and am caret appeal is made fo man\n'Eee the any of the Hly Nate with = sspreme love:\n'ie wth al hy ear\" (ub, x above). be with the\nTchad the ley ah theo ad the eel cranes\n\"Sed wth all hy sl wa thes of Dati, which\nlice between them and with al thy steng, ke to\ntitel hwo Nees WHI od LOWEN) inthe\n\n'which they represent are buth fsed iato one, and there i\nfo scyration between then.\" R. Jud found an example\nOf the mame thine in Koop David, wha aid of himaelf=\n0, baw I lave thy Torah Pk is my meditation al the day\"\n(Pe em, gz]: \"AL midaighe I rise an gve thanks unto thee\nbecause of thy rightcous judgements\" (hid. v, 62). David\nunin' his people like 2 shepherd so shat they shoold mnt\nturn fy the way of euth, During the day he died the\nLaw, iv order to perfect himself im it; and at night he sang.\npraises to the Huly One, bled be He, until the morning,\nWhich he swaeeed, a he ssid \"Aveala, my glory; make,\npaltry and harp: I wake up the marning~ During the\n'day he soups to administer justice in ere fo Fae the Left\nwith the Right, and during the night he (ang prsises) in\nconker 0 make toght also as were = part of dey\" And\n'observe that King David in hs time brought all these \"ving\n'creatures of the Feld\" (Ps. ctv, 18} near the ocean, but a8\nsono 28 Solomon obtained sway the onan heaved tp im its\nFalness and watesed them. Which of them wete the vt 0\nbe given drink It has already been sated that it was the\n'ge speral fskes regarding which i is written, \"and Sil\nthe waters im the seas™ (Gen, 23}. Snid R. [276] Eleazar=\n\nzA) waren (exones) Pa\n\nfrom hin 2 strip of fre fs his scale, wich stand out and\n'quiver. and the watersof the ives became turd and assume\n2 dark blue colour, and waves surge in every direction. He\n{hens hs tal and ashes with upwards and dwar,\nstat eng fs ei i era we of\nfee is projected from the Noch and a\nfor mye: \"Ao, ye old fant seteed i al\nthe fou tarmers lor, bebold, there awakened Woe who\nSg about to put ftters on the jaws of the monster\" So\nSine And pat ey\nThen they all scatter, and the mowser is\nro and pred thro his oon thr the\nofthe gre ays, that his power is broken Afr\nthat bef bugis tack whic rere The podemence\n\n[erhate\nrepeated every acventy years in ander to prevent him from\ndoing damage tothe heavenly regions and thei feundations.\nFor the well give thanks and offer up prise, as it is wntten:\n\"0 come. let us bow down and bend the knee: lt ws kneel\nbefore the Lord our Malis\" (Px atv, 6) The superior\nstragors abide on high, wo wit, those that were Blessed, as\n'we read: \"And God blened them\" (Gen. 1, 23). These\nTrl ver all the ater fshe= of whom i written, \"end\nthe woters in th seas\" (Mba) Concerning this iis writen\nHow manifold are thy weeks, O Lord! In wscdom fast\nshow made them all\" (Px cry, 24)! [386]\n\n*\n\nSay exro AanON, Taxt THY Rov. Why Aaron's rod,\n'and vt that of Mawes? Because Moses rod was mare sacred\n{in the upper Paradise the Holy Name had heen engraved\ntv tan tae not the dei of the Hay One tat should\nihe detied by coming into contact vith the rods of the\nEgyptian mapicuns \"There was, however, yet another\nreasoa, namely, that all those (mpure) powers that come\n{rom the Left might be aukdued by Aaron, wees grade fe\nthas ofthe Right Riya sked R. Jose: \"As the Holy One\new that the Egyptian magicians were able to suen their\nrode ito serpents, why did He commund Monee and Aaron\n\nfc thin ign Befuce Pharaoh ? There man nothing\nwonderful im tho to him\" RL ove repied: \"Pharaoh's\nowinion originated with the Serpent. and therefore hit\n\nin asi sy, \"end Anro's fod swallowed up\n2) \"Then hey were atnished, easing that\nere was a seperoe Power on earth. Ths Aaron chowed\nin fact a double ogn, oe above and ene below one above,\n'by showing to Pharaoh thie there vam a. higher Serpent\nwhich ruled over thes, and one below by miting wood\nSubdue their sepents. Do not think that the magicians'\nperformance was mere make-beler heir rode scaly id\nbecome serpents\" (Ud). It is writen: \"Behold, T am\n2yaies thee, Pharaoh king of Earp, the great dram (tami)\n\nesi] waema (Exones) 2\n'hat sin the mist of his iver (Ezek ate, ) It i from\nthere that the Ezyptian magjcans derived ther power of\nwitcher, but the snare of thet wisdam was the lowest of\nAlgrados' Observe tht their wisdom emsinted a subjecting\nthe lowest grades to higher grades, the chiefs of their do-\n'minion. There intuca derve their power from the Dragon\nteaderneath whown they ate stated. abi inScaed By the\n'pheste, \"eho i behind the mill\" (Ex x, 5)\n\n'R.Hlys was siting one day by the gate of Usha when he\nsaw 4 bad fying behind Eleazar. He said to his \"It\nlooks asf even when you walkin the streets ereryone waste\n'efollow yeu R. lear tore is head ants the bir,\nand thor he aid: \"It must hve some menage for me. The\nHoly One has many mewegers, and not living creates\n'nly, \"For the stone creth oat of the wall and the bear out\n(36 ae ter amrwereth 3° (Hak. 11). Hom coef\n'therefore, should s man be no t ia before the Haly One,\nDlomed be He, in sceret, imagining thit no one can testify\n'again him: the stones and stacks of 2 man's own house\nRat cry aut agpinae in, Aaron's rod wan a pie of ey\n'wood, snd yet the Holy Ove toad it for His Bint sg im\n\"Ezypt. performing through i two mizatea: it ssallowed up\nthet xrpents, and for 4 bme was turned ito ng bei\n'Gorse [8] om thne we sey dat the Hlly One el not\n'se the dead, becaase i scm t0 therm an impoaiility*\n'Lax these fools who are far foes the Torah and fom the\n'Holy One think 3Kisie- Aaron Bad in his hand a rod made\nsf dry wood, the Holy One tured i w be 3 lng cestore\nfoe a short tine, with spirit and body: eon He not also, then.\natthe ime when He will plier the worl, urn mtoa pew\n'reation thane bxies which once had suits and holy souls\nfn them, who Rept the commandments snd stn the Law\n'day and sight, and which He had hien for 2 time in the\nfeacth ? Sad R Hiya: 'And what i more, frm the words,\nhiya oes wll ive (serv, 1g) i is evden that\nat only wil therebe 3 ew craton, hut hat he ery Boies\n\"hich were dead will rae, for one bore inthe body remains\nIntact, wot decaying. i the conh, and nthe Resurrection\nDay the Haly One will fen jt aed make't le laven ia\n\n'rue roman wt id\n'gh, and ie wl nd expand on lide anche whole\nbody and all st members will be formed from it, ad then\nthe Holy One wil put spine inte st\" Said R Ekexar:\n\"Aeuutely so. And the hore will be softened by the dew. a\nitaaye: \"Thy dead ones shal live for thy dew isthe dew\nof plants™ (Ji)\nTeet THY 00 AND STRETEM GUY THY MAND\nUPON THE WATERS OF EGYPT, FON THEIR STREAMS,\nUPON THEI HIVERS -.. . THAT THEY a0a¥ SECOME\n'muon. Said R. Judah 'How was this posible? Coald one\nfd an be stretched meer all this extent ? Morenwe. it aye\ninter, \"And seven days were fulflled after the Lord had\n'amitten the river\" (35), anly mentioning the river, and\nleaving out the other waters of Egypt upen which Aaren\ned sretched wut hus Band The se that the\nreference isto the River Nile, for out of this all the ether\nfiver, sucams, ponds, and pools am filled, so that Aaron\n'eed! but to anite that sver and all the ether waters were\nSeiten. The prof is that mays, \"And the Egyptians ould\nfot desk of the water ofthe ricer\" (x. 24)\" Abbe and:\n\"Otaere thatthe lower waters verge and spread on every\nsade arte upp: wets ne taper anarcncentaed\nims ye \"Let the mat under Uae heaven\nbe pahered taper uno oe place\" (Gon tg): and apne\n\"And the pahering together of the waters called He scas\"—\n'25 we have explined The firmament in which the san, the\nfowom the sara and the plance are sipendod i Ue great\nmening place where the upper waters are gthered, ad\n'whence the earth, or loner world, is watered. She thereupon\nscoters and dusribares these water fr and wide, in order\n'that all things may be watcred by them. When, however,\nchasisement impends over the world, then the lower world\ndocs not imbibe from that upper firmament of sun aed\nsonon, but from the \"left de\", which st m=\n\"The sword of the Lard i full of Blood\" (Ian zea, 6)\n'Woe nto them who must drink from this cup Ar such times\nthe sa imbibe: from both sides and divides iif into two\n\ns8b-259) wexena (exo0vs) os\n\n'nt rink from them. And 2 Eaype's pearance powe?\n'yas centred in the Ni, the Holy One enforced His wl fst\nthat principal. so that—the Nie being ove of thet\n'Seite then ght poner aught Eo of al br bled\n'From te ks ids als Shand paced oat ast rien\n\"And there may be Sood thrugbout athe land f Earp.\nboth in vessels of wood and in veel of stose™ (ed)\n\"R. Hips sone ame ight to study the Torah, RL Jore che\nlesser, who was sill a youth, ing with hm. Riya began\nbby quoting: \"Ge thy way, at thy bread with joy, an dr\nthy wate with « merry hean; for God now accepeth thy\nswesto™ (Earn tu 7} He sed - What made Scion sy\n{Bin? Truly, al Sdoman's words were uered sa wisdom,\nsnd when aman walks nthe way of the Holy One, He dea\n'ear ta Kim and ges ham race and rs, so tha be enjoys\nthis brea and his wine the Hely One being well pened with\n[im sed he work\" Then ad the young man: fh al\nthatthe words mea, where thet great wisdom ? Riya\n'pied Sy sea by met wil nd hw wit under\n'Sd the youth-\"Even athout coking\" I undentond\nSomeetng ted Sed Ripe How wn? Hered:\n\"Thave ance beard fom my Eaher that i this verse Salomon\n+A. \"Wen So cove pe\" FAL \"Toe Be Fee\n\n* 'yun ronan sit peach\naudmosishes man to crown the Community of trac with\nJp, which i the \"Right Side\". represented by bred, and\n'hen with wine, whichis the \"eft Side im order that she\nmay be rm in fat, since complete and perfect yi in the\nrun of Right\" and \"Left\" and when she Ss between the\n160 the world i fill of blessing, bounty, rightoomness, and\nspree And all the is 'when the Holy Ove,\nRiemelte He, is satisfied with the works of the children\n'of men'. Hiya then went up to hin kised hie, and a\n\"Amory ad intended 0 say this, tut parponty Bet\nto thee: and now I perceive that the Holy One desires to\ncrown thee with the Torah!\n\nHive hen wet ono expound the vere: Sav TO\nAanow, Take THY HOD, AND STAETCH OUT THY\nHAND OVER The WATERS OF EoyrT. \"Why Aaron\nfather than Moses? he asked\" Because the Haly Ove bleed\nbe He, aid: Aaron represents the principle of water, and\n'the Lait ede in caper to draw the waters for hiresel. Te 3\n'hos tefiting that Aaron, who himself emanates fram that\nsade should sor up totake pomranon ofthe watery whereby\nthey wil turn into Blood. Otnerve that the lowest of the\ncnden was Gt autem\" Sal Siena: \"The Hly One,\nUicmed ie He, began with the lowest grade, amiting each\nlone i succession wath every rer His fad ad he\nHe reached the highest He Hlarecif panied dhrough Exypt\n4nd shew all the Finchoen ofthe land. me the Sathorn sep\nSertede highest and chowex grade ofa. Observe. further,\nthat Pharaoh was the rule ofthe watery as i= writen of\nIm: \"the sreat deamon tht beh ae the andi of kia svers\"\n(Beck xs. 3). For that reaen the turin of his er int\n'hea was the Sr plague Thm foowed the frags. ho with\nsmighry squealing» and crouhings entered the very cotta\nof the Egyptians. They emerged from the river ot to the\ndey land, where they raised a uve all around wot they fll\n'dead the ster of the Bouse Esetencale peaking. the\nten plagues were wroeght by th sights hand ofthe AWoEhty,\nty the fond thet overpowered the endee [296] of the\nEzypeun dnvnites, and confused ther minds a0 that they\n\n\"AL \"ve mca of he? ie tani Go os yu\n\ning Sarah: \"The princes of Pharaoh cw her and commended\n'her before Pharach, andthe wornsn was taken into Pharant's\n'bowse\" (Gen xi, 15) The threefold repetition of \"Pharaok\"\n(0) inthis verse comesponds to che three Pharaohs, one in\n'he time of Surah, one i the time of Joseph, and anc barn\n'Moses pared with his rod. The fst Pharaoh, secing that\nSarsh was 2 beautiful woensn, commanded his artists 10\n'make 2 Kkeness of her. They pained her picture am one of\nthe walls of his bed-chamber, but be was bot ssied rt\n\na swe oman frees\n\nmae «pcre of er 08 wood, wich tok wit Bn\n(ete Ea heseete ich aay wear\n'yet on that pcre, For tat reason Parach was ponished\n'Sore severely than hi subject; the ngs entering even int\nBabel Fo Abbr said. arc praise God day tod nigh,\n\nIheary the burden of the holy peopl, who cease not day o\nfight wo chant pruites to the Holy One, blewed be He.\n\n1 wit, messenger sent into the world to carry out the will\ncof thext Master through the pit of Wisdom La regard to\n'his a tational teat tells us that there are waters that breed\n'wise men and other waters that breed flak rem, according\n{the tarious rivers that branch off iy all sidex Now the\n'Egyptio fvers brand massers of sercry of various kinds,\nand of ten degrees, as enumerated in the verse, \"one that\nSeth Srination, = aeedhaner, o 2 charmer, or coe that\n'consulta 2 ghoet or a faraiar spss, ot = becromancer\"™\n(Deut. wvt, 10-11). Here we Rave ten species of saccery.\n\n'And at that ow the Holy One, Hewed be He. etched\nocth His finger mod dincureed the troaks snd civere of\n[Egypt tha their fabes af wisdom were confounded some\n'waters tamed ints blood, others threw ep small hes of 20\nscomat upon whem the apint ul sever sever rested.\n\nEo] waza (exo0es) ow\n\"The there came upon them the plague called \"arab (it\nsmimge, iz mature of vanou hea) which alegancalls\n{ndicars thatthe Almaty confounded ther magical ar\n1S thor thie prntitiners tere sot able to pice them\n{ther Morconer that coanen pauced minging a3\n[persone and bybnd kind seule 9 thowe referred to om the\n'words of Scripture, \"thou shalt oot se thy Beil with te\nSoeds sf anedy meer shall thee come open hess greet\nof bn Kinds of sro? togetier™ (Ler at 19)\n'Many were then the legions that bested themscves above,\nbbut the Holy One, Blesed be He, cefounded them ato.\nther shen mighty deeds which the Almphty performed\nin Egypt were accomplished by the raising of toc of is\nIeands aginst them, both en high and below. It war then\n'that the wadom of Egypt perished» Senpture says: \"and\n{he wien of thei wine ew shall pena smd the ender\n'standing of thee prodens ten shal be hid\" (Ls. xx, 14)\n'Nowe futher the pronmsncement~\"And I wl conane Egypt\nswith Egype™ (Ud. xr 2), that is tw say, exiotal Egypt\n'hook tevestral Egypt Por ibe celta lepioes arm CRSP\n'ofthe terrestrial ones, and they bath were altogether thrown\nJn inorder. They were confoced high that he Fe\nry cold are dee woprsten from the clea! toutes)\n[Sformerig: Ieee wth testes th the Alaghty brought\n(them the 'aah or mwire and confunion, mamentod i\n'mixed horde of beasts that assailed them: as well 5 the\nplague of vermin, engendered from the dust ofthe eth\nOtserve that whatever's engendered on earth grows throuh\nthe stmulas of = celestial Crem who a churge over\nsand that all op earth i shapes afer + eelestal pattern\n\"These re om hich seven Semaments and seven Zone of\n'arth, Cerrespontingly.n the lnwer world there ate seven\nfraded Gramerta and seven mores of earth. These, a5 the\nCComparvons have expounded. are arranged ike the rungs of\n2 Eidde, suing ene' shove the ther, and each tone hat\ntex divisions, hat Theve are scven'y i all. Each one of\nthece i premded over by 4 Chitin, and thar Svert7\nCChichuioe Rave under ther charge the seven nations of\nSe eth The meee th tans opin Bevo\n\n100 'we zomaie un [abs\nand sorund the Holy Land, se Seriptire says: Iehold,\nitis the couch of Solamoe; threescore mighty men are shout,\n'of the mighty men of rel\" (6 mt, 7) thee Being, i\n{Nitto to the theese mestone en concealed among\ntheir sumter. All thew surround the Holy Land. Ts\nThese te upper wld, and the same f reprduce\nthe lower word. Now at that time the Holy One, emed be\n'ee stretchedfth Tis ger over te moe that was alloted\ntovthe Egyptians, snd fer Hare pamed through the hole\ntact and ded up ll he aluvial st, with the es that the\n(Sot of the cath generated vermin. ves Aaron tht smote\nthe dust, in erder to show that the reht hand of the Holy\n'One, bleed te He, bresks His enemies, a» we seas \"Thy\n'ght hand, O Lord datheth in pices the eneony\" (Ex 38,0)\n'The mews penichretfe deecined bu peed mee ye\nHoly One, seme be He to Rome the great Metropol ==\nsuis writen: \"And the steams theres shal be tamed ito\n'itch, and the dust there into brinatane\"\" (lea. SEE, 9}\n\"Thee \"al te dant of the earth became vermin Brvaghont\nthe lod of Earp\"\n\n'R Jodah and KHlipa were once walking together. Said\nR. Biya: 'When member of the Felowstip [sta] jurey\ntogether they ment be of ne heart and mind, aed should\n'Stereo yerune che have ri place im the King' Palace\n'Stance to lin with hem, or tobe their conpeny, chy\ntmast segue ftom them. They should take example fees\nGlee Gi stom it se wotten: \"Dut sy sereat Calch,\ncau be ka another spat wn fam, ad ath allowed\nsme fay.\" (Stam are og) \"Amherst pales at\n(Cal scyorned himell om the othe pics and went alone\n'0 Hebe order to pene imac a the cave a Mach\nbah before the graves of the putriche, and cron wat\n'Toned vo tin 3 be bertnee, atin writen: \"Fo him.\nSSaTT pace he and that he hath tedden opon™ (Dest 1.30)\nTed why was Hebron prem so fim There in an eaten\n'ean for ti, the same which ah anders Danis c=\nSection with Siren Fer we Rnd that when Sl died aod\nDovid engured of the Laed \"Shall Us up seen 2 ofthe\n'tic of Tosh 7, the anes we ht he she gy up ato\n\npegs] Warn (FxoDUs) vor\nWiehe (2 Sant, 2) Now since Sal was dead and Dai\nalrady the iheful Ling why did he rots once proce\nrule over the whole land ? Why was it necessary for him\nto po to Hebron and there become ancited a king ever\nJudah waly for seven years, not being delved monarch\n'er the whote of arc il shee the deh of Tabi?\n\"Truly, the Holy One, bieseed be His Neme, had 2 deep\n'purpose in thic The holy kingdom could not be fully\n\"Sublohed wrtbout fst stacking aoelf tthe patrarch #2\n\"Hebron. When that canact wae etablchev the Kingdom oe\n'femly eected wth suppor from the wet above, shoe\n'symbol in Dae' cone, was \"even years, sven Bing tbe\n\"tamer of perteon, because # costa all So when\n'Sil ofthe Temple, \"And he built ever years\" the sme\n'Peecion a sogenind Now, Devil Gesced to bald the\n[Feet kingdom bere below av 4 counterpan ofthe Kingsom\n'hove; but Before be could chiewe hs Sake be bad to\nopine power for the task hy atuching himself tthe\n'patarehe for \"seven\" years Tha any as he enabled t0\n'Zablnh his kingdom in erin, the fon of the King\n\nheres Taattaierterngeegions Coes\nse plan ih chem we Jou ding deny ely\n'Saen. [518] On their way they strived 03 Bld where they\noceed + numier of smal dead and ding They sad\n\na ate plague has bran vt this place\n\"The Judean then remarked a follows: \"he saying of the\nSocks an herd Egypt wat of three hinds One was\nthug the mura, one though the hat and a thin was\nTimted to the fsthorn. In regard tothe Bn tis writen:\n\"Uckold, the hand of the Lord ss upon thy cattle wich ate\nfin the Scld\" Whereas prevtuny fe writen, \"ite the\nger of Godt (Ex v.15) beret peak of \"ehe hd of\nthe Lard to wt with als ive fingers, forthe reason that\nfee spones of cate were amuten, at enumerated the\nasoge, \"upon the hares, upoo the aes pom the ces,\nSpon the Nerds and ope the Moras Tach were smacn\n'ach eee by one af the Be gers and thus together by the\n\nte ofthe Lard Hence we rad, \"a yey grievous rain,\nSizahing that the ete ied of thomas, muddely and\nwithout any visible came. Afterwards, as the Exyptions did\ner repent the DeBel ures) erly sured abe x\nTees and became BeReD (hail) which Wied al tho that\nturned. The diferet between the two as that the\nFormer killed geal, snd the later with vslenee and with\nfar. Doth, however, ack the same speci, sd yea\n'the ive gers [3]\n\noor ond R Hija were walking topeter Sad Jone\nto Bigs Why et du ne? Wes crore oy\n'iter the wa ent profs Hiss burst ft tears\nGidea len writen, Sarat was barre, she had no cl\n(Ger 3,50) Ala, a' Als forthe time wen Hagar begat\n{Sac Sha jos: \"Why Did not Sarah aerate\n'ceive ad bear ann sf the oly stock * Rive answered:\nSow see ad Uae, wt ane mny ae more than soother\nAnd T hve ead smehing fromthe moth of 8 Seen,\n'Shek rakes weep What Set PT tel you, Sarah\n{longs heingssonaf her own, and she wid to Abeahar:\nTpray the, shunt ay maid (Gen 3, 2), an aga\nfh no by Alen ad Ales peng Ode \"0 ct\nTiel eight Ue hfe thee © Now. although the Holy\n'Orn, bleed He, premised Absaham that he wold beget\naoc, yet Abraham wn a0 tached to Thm. tat the\nFniy'One hi to promise fam' \"A Sor Il, Thane\nheard thee: Hebold ave Bled him and Twill abe\ntio + gre ation\" (hd, 20) Throagh bx\nIcmarl eater itn the holy emant efre Tear soe\nthom Now, for four bundled years the supesmndone\nseyret of Lama stood hore the Holy One bese\ntH, al peaded tun with hit: \"He whe m crcomcied,\nestes porto in'Tay Same? \"Yen \"Bat what ten of\n[imal Tse not creumcied ? Why the tas eno potion\nin Thy Name, ke Ine?\" The Holy One anonereds \"Tee\n'eas creumcied acsordag orl nso Ishmael: moreorer\n'the Israelites attach themselves to me from the cighth day\nof te birth bat the Ishmacits for» lng ine ae far\n\n\"be th Hr ep ah ik\n\nral Cees BS\nSaeeatines Stee ee eee\nPeon lhl eledgretrraer\nop lpia Raton lars\nFeeeapipesee prong\nOa aed iraoialnplonn\n'here below in the Holy Land, because of their circumcision.\npe foapnpecin erlang\npoke korg nb gienpay pe lon\nserine ates eee ee\na Se\nference oe aero\neee lecgemapremere pene\nEle ipl ort\neee ne ae\nwae brent\nSerpe\npair peels repel ieeetpieniterer\nSree nerd\nRecent cee\nSy sagen aes nea ee\nSere aergtara he]\nree ete ee\nBasrah and 2 great slaughter in the land of Edom\" (Isa\nop aeons\n'the wicked might be shaken out of it\" (Job xxxvitt, 13). He\noe eee\nStee\nie lg el papel pe\nayer penetrate pe aa\n\nI eal epee\nSraciereng tearia cease\nFunk lvctehnrdc linen or apes\nee\npa indepen arp tome\nie ener ep\n: Eire belie\nPertinent\na oar Ty\nce eatrepehre papa pombe\n\nbb\n\nno\nBex sam 17\n\nAso tnx Loup sais esto Mosrt, Go 1 uxto\nPuaraon, ron 1 HACE HARDENED HIS mEART. R.\nJuceh opened here withthe verse = Blessed it the people that\nners the joyful sound: O Lord, vey shall walk en the light\nof thy comntenance (Ps. Loxxty, 16). He exclaimed \"How\ntoportant fe for man sak in the ways of the Holy One.\nbleed be He, and keep the commandments of the Torah,\nthar a0 he may be worthy of the world to come and triumph\ncover all accustions, both on earth and in heaven ! For 28\nthee ste acomers of man here below. se there are also\nacosers above. But those who keep the commandments of\nthe Torah apd stalk sn ightzousness in fer of their Lord,\n'sill never lack intercenors in heaven, far iit not written\n\"if there be with him an angelintercester, one among\nthousand... then the is gracious nto him, and saith,\n[Deliver him from going down tothe pit 1 have found =\nsvn\" (Job mcett. 3} 24) 7 Said R Aios to isn: Why\nshould man seed 3 angel to intercede for him ? Ie mot\nseriten: \"Phe Lord stall be thy confidence and shal keep\nthy ft from being taken\" (Proe tt, 6); \"The Lord shal\negy thee Irow all eva\" (Ps. exut, 7}? Yea very, the Hak\nOne Himself beholdetb all that man dors whether # he\ngod or ev, as itis writen: \"Can 2 man hide him am\nsecret places that 1 sball ot see him 2\" (ler. xxui 24)!\nJudah repled- \"Indeed, thou speakesttrath | Dut tie also\nwriten that Satan said: \"-But pat forth thine hand and touch\nhin one and hie fest\", and thatthe Holy One Himself aid\nto Satan, \"And thow tsovest me apainat hint\" Jot #6 3-495\n'which proves that permuasion was given tothe powers of the\n\"other side\" that they might so rise up againet wan on\n'account af the deeds lhe had done in this work. And in ll\nthi the ways ofthe Tlly One are hidden, and i 8 beyond\n'meto follow them, foe thete are the statutes of the Holy One.\n'which men must not examine too clmely, save thee who\n\nebay] ao (espe) 105\nwalkin the way of nisdom and s0 are in truth worthy' ty\npenetrate into the veded paths of the Torah, and to compre\n'end the hidden tnehiy contains therein\"\n\nHe. Bleatr then demure nthe vere Aid hire san\nday chen the sms of Ged came to sand before the Land. nd\n'Seta came aisyararg them (Jo 1,6). \"Ts \"day aide,\nSeas Nev Year's Das, on which the Holy One sits in judge\n'ment on the world. \"he sons of God\" ate the supernal\nbeing who ar append ta etch the acs of mankind\n\n\"nnd before the Lord\" is paral t0 the\n\nverse, Allche homes f heaven standing by hitn on hie right\nae ano hi (8 Kinga, 49). ht th ere\nfsa more specal sipnticance ito male manifest the love\nof the Holy One for Tyrael. For these messengers cho are\nsnte! ip watch wer the warks of tara wen her nd\nthither throughout the world, gathering up the deeds of al!\n'creatures so that on New Yeats Day. the day af judgement,\n'hey may sand before the Lord with thie burden of accu:\n'Rina. Ver of all the people af the earth, st only one\nTael—svhose works are examined bby them carefully and\nin detail, fr the Isalices are the Holy One's children in 2\n[articular sense, and when their works are not according ta\n'the Divine purpose they actully weakea the power af the\n'loly One Himself, but when they do Ibs wil they, a5 it\n'were, increase His power and might—\"give strengiito God\"\n(s. txvm, 35). Thus \"the\n\nfame also among them.\" \"Alo\" signifes that [330] he\nfame with the set purpose of Gsplaing his superiee power\n2 the grees ofall the celestial accusers and so making i\n'iicle for Lerael to ebtain forgiveness. When the Holy One\nSew thet they al carne ths to wcuse, \"He aad unio Satan,\nWhence camest thou? And Satan replied, From going to\nand fro in the land.\" Now se know that the euavol of all\n\n'straightway asked him: \"Mast thou considered my sereant\n\n106 'rae zouan tt se\nJob, that there is none lke him in the earth?\" order t0\ndiveet him 10 another subject and make bum Teave Israel\nhone—likea shepherd whe throws lamb 1. waif order\ntosave thereat ofthe flak, Thereupon Satan kt Isacl and\nturned bis attention to Job, saying: \"Doth Job fear God for\ninaught \"ae if to aay, \"No wonder the servant Feats the\n'Master who give hi all hat his heart deszes! Remove thy\nprovideetial eae foe him and then see what is fear and\nfeverence wil be worth\" Mark this | When in the hour of\nfeed something i thrown 35a 0p te the \"other ade\" — Hike\nthe lar ron to the willbe Fepresentaive uf the \"ether\nFide soon ceaea to atack sts cogil vicuom. 'Ths i the\n'reson forthe fering of «gost atthe New Moun and on the\nDay of Atsoement: for Sitan occupies himself with these\nsand leaves Israel in peace. Now the time had cme for the\nober side\" 40 have is due from the whole seed ef Absa\nhham. For Satan had 2 cave against Abrotats for having\n'rough ats merdce an sma! mad of Lacan unital\nsanacton, sce ft sys, \"he shall not aher (an arama\ndestined for scien) tr change i\" (Lew x0, 20). he\nlam, therefore, was gute reasonable. Thus, fm the me\n'wien Tec was caved and a9 smal substituted for him 36\n'Pocner the Holy One, Bowed be He, spportioned unto\n'Satan anther beanch of Abesham's family that he might\nacon nec the (heathen) deeadiants of hs brother\n'Neher, the fay of Us (and Job ws from the lind of Ue).\nNow Job as coe ofthe closest coumsellors of Phar and\n'eben the later formed the intention of exterminating the\nadres of Tere. Job nine him: \"Do wot kill heme, but\n{ae the jemesnons from them and subject thei Dedics 10\n'severe toil\" Then ssid the Haly One: \"As thou bres, thew\nshalt be jodged sccurding 10 thise own judgements!\n'Therefore when Satan wi, \"But pa forth thine hand now\nsod tovch all that he his and toweh his tne ad a car\n(618), the Lord placedie his power all Job's pomentions and\n'os Bes, only bidding him to \"save his seal\" (. 12)—that\n', his ie Ie i re, the text sys, \"And thou movedet me\nagsinnt him to destroy tm without caus\" (Job th 3). which\n'Poold sm to ahow that Job's wusrings mere cndeseroed,\n\nnes '20 (rxopes) 7\nSt ee mat\n'hen, Lei his optsoa, this Beng 'owe\nete ralle SO Abe etacpmed ong\n\"Al hat is comect wo 2 pote, but we ae bees taught that\n'Sean, the \"old but fools bing\" (Ecc. 13), bas the ight\ntw aceuse only indeiduals, we bummanty v2 whee; for the\n|jodgement ofthe world exceuted by the Halv One Hansel,\n'Bit says concerning thee who bust de Tomer of Babel\"\n\"And the Lond came dows to sce\" (Geni, 5); ao me\n'ennecton with Sodom and Garsoeea \"Twill 20 dowa now.\n'znd se\" (Uhad. vin, 31) for the Hly One would aot eat\n|sesfed 10 condemn the world wo perdion werciy om the\n|Srength ofthe word of Satn, who isthe great accuser and\nwhose only deine & to destroy the world. The teth i,\nfowever. that on New Yeats Day two \"bles\" sand fare\n'the Holy One, bieoed be He, forthe texpton of mankind.\n'Those men of whom good denis and repentance can be\nsecre ae peep tobe ime in tera of ht\n'te and which brings forth fife, and whoever\nSeabee ueecael erkestareme ion noses\n'clare anned to the her side, which sath Sometimes,\nRoweres, i happens that the worl! & a8 it were, cathy\n{tlanced between the two. Then f theres but one righteous\n_porson to turn the rae, he world ie coed or fame sacked,\nthen the whok world is condemned to death. And in just\n'nich condain were the afsirs of men in the me of Jab,\nShen the Acancr \"stood before the Lard\" exper to de-\n\nhol we zowan nit bobs\n\nopportunity, Said he: \"Duth Job fear God for\nfang lat ot thou ode am edge sa i ad abet\ntie house\" (fot, 9-10), weaning. \"Fake away al the\nood things with whch thou hast endowed him, aod be wll\n'Ente thee to thy face (6-11): he will Teave the ad bone\ntached 10 the \"other side\" At present be cats thy breads\ntake that ancy and we shall son ie of what suf be is made\nand to whom he wil cleave the Lard sid\ntun Satan, Behold all that he hath i in thy hand™ (x sa}\n'Thos permission wan given tothe Satan to penecute Job\nand to show that his motives were not really pure: for as\non ab be was tried he left the igh way and dl wot emia\nSteadfast: \"He did not sin with is Tips\" (20), But be\n'Gi anon his sin, nd iter ase shi spech. He ed no\nIhowever, uo 0 fr as to attach Lienself 1 tbe \"ether side,\n43 Satan fad predicted. His tah lasted twctve month, fr\n'hiss the apace of time alloted to the \"other mde\necunding to waitin, sinners ar judged ia Gemma or\nfeelve months. And because Jab did sox atch himef to\nthe \"ither side\", \"the Lond lewd the [340] ter end of\n(Job moce than ts begining fs, £3).\n\nSirwon sd: \"The Holy One, Miewted be He, Si wot\nterapt Job othe sane way as He tempted ether rghtens\nseen st dics oot say concerning him. 29 7s concerning\n'Abeaha (Gea ait 1), that Gad tempted him. Abrabam\nJed with hs ewn hands hs nly beaten son to be seriocd\ntw the Hily Ore, bur Job gave noching to Him. Indeed, be\nras not badden to daanething ofthe Lind, 25 God knew that\nfe would not be cqual tothe tal. He was evel delivered\nty the Aocacr. and the Holy One sparred Satan, through\nthe mesh of the atribute of Jostce, 10 text Bim, ar\n(Ss: Ht thoe cumadered my servant Job 2 =\n\nSeid R. Simeon: 'Tt written concerning Cain that he\nIhrought«socnifice \"atthe cod of days\" (Gen. 8) and we\nfee nd hone that this expeesien indicates the \"other\nsade\" (x Zahar, Gea. 6b). And of Abel it sys that \"he abo\nboeehtof the fisting of his Bock and ofthe ft thereat\n(Wiad. The expresion \"be alse (gem hn) sogpests that,\nslike Cain be brought hin fring pearly te Hedy\n\nel 80 (ex0003) 109\n(One, and spare ony \"tbe fat thot\" w the \"other aide\"\nberspetirtrertspreichet ceteris anf\n'nly a par to the Holy One, and therefore\n\notal Now we sed tn ged to Jo hat hie\n(weet ond fescted and ect and called for heir cree\n'Ssters to ext snd to drink with them (Job tg). While they\nThue feasted and made erry the Accuser aon daly proent\nfn their midst, but be could out prevail again them. =\n\nshouts howe 7\" And when Job made scsi be didnot\nfive Sea any part whmoeser, for sam, \"He oftred\nTastings mete tt meer of hn a (a\nhis being an eflering which cen (ea)\n\nsat he gee port the Seber\nIe done so, the Accu would te have bor ale to prea\nsgoint Kim Hence im the end he only took what was in\nic As wo the question which might be wked. why then\n{86 Gol slow jab mer than the stowes would he Ca,\nead he piven Satan his doe, the\" unboly ie\" would lave\nspare act from the hoiy, and ao allond the Iter so\n(Seon undaturte inte the highest spheres but sir he\ninet oo, the Hay One ket pee cveuted on ms\n'Mask this As Job bept cal sarate from food and fad\nto fuse them, he wes jodged scoring: fw be espe\n(pod, thea what asc, then agai good. For an sbould\nEicrences a then ad cl rc a to\n\n'Why is it wetten here. \"Come (6) unto Pharash™? Ought\nst nor eather to have sid \"(le ? Ie in to unica that\n'the Maly One, biesed he He, guided Moses through 2\nlabyranth gle mto the abode of cerin superna mchty\n\\drapon—that is to say. Egypt's celestial mprcsentatne—\nfrom whom mezny emer dragons emanate. Noses was afraid\n'io appich um, because his rots ae in supernal tions,\nand he wely appronched bir eabadury treame When the\nals One saw that Mones feared the deagun, and that rane\nof the mpertal mesenger: wos able to ovetome Bim He\n\n0 cme 20nAK 1 byes\nprochimed: \"Behold, T am against the, Pharaoh king of\nEgypt the great dragon (tonim) that lieth in the midst of\ntne rivers, which hath said: My river & my own, and T have\nmade it for mys\" (Ezek. xxix, 3). Yea, truly, the Lard\n\"Himelf had to war against his Grafen, and ao emer being.\n\"This isthe myer of the \"great drapon'\" for these who are\nfasrlias with the esoteric lore\" Suid Simeon furber= Te\n\nSe writen: \"And God created the great dragons (tein)\n\ndnd every living creature that moveth, which the waters\nbrougit forth abundanty, after thor kind (Gen. t, 21)\n\"This vere', he aid, 'we have already discussed, bat the\nwords \"He created the grest dragons\" contain + vet more\n\nby the Holy One forthe regaing of the righteous fn the days\nof the Meniah). The wrest dragon seposce bereeen ine\nvers, the water: of which are turbulent: and there is 4\n'tenth river whine waters a€ calm, and into the depth of\n'hich the blesungs of the waters of Feradine dexend three\n'oimes + year Tes this river the dragon enters, making there\nbor habstason: snd thence be salle firth and reve donee\nto theses, and devwurs there fish ofall kinds pd then return\ngain othe river The nine nerf river ae banked fy trees\nSed Frnged with Bowers. The parent river Hed from the\n[Left Side and from it three drops fell into a certain channel,\nad cach ofthe three was divided again int thre, and every\n\"drop became 4 river. These are the tine neers which Bow\n'taeough all the Ermament: And from the fral moroture\n\n'ut of the Garden of Eden divide, the one called Pison flows\now» aod is fase with the calm tenth reer of which we have\n'spoken. Out of the calm river, thus augmented, ae fed and\nfilled all the other rivers; iz each of which 2 dragon dwell,\n'so thatthe curmber of dhe dragons is nine. And each ofthese\n\nbss] bo (ex0005) a\n'ines 3 hole in is ead, andthe great dragon 2 well Be-\n{ause cach of them emit bre upward snd nor downass\ntis wrinen: \"Inthe Begsing God created. and alo\n\"And God created the grea dragons\". This indicates that\nall the ten acts of Creston had their counterpart in the\nten rivers, on each of which One of the dragons breathes\nhems. Now, tht great dagen, when he ese his fr,\nleaves up the waters around tm, and all che ert eaken\nand all he Jess drag, std this abe place every seme\nyears' Ssid R. Simeon: \"Very. though the membess of the\nFlllowship are atdents of the story of Creston, among\nKnomlalge of is wonders and perorgeion ofthe paths of the\nHoly One blesed be He, yet even among them there are\nfew who Lnow how to interpret ir in connection withthe\nmystery of she grat dragon\" [358]\n\nFos mz Loup wit rass\ncommented oo. the exprenion,\nblood ... and pais over\". Does God then', he said, 'require\nsign! Ree not all secrets reveled to Hien ? The explanation,\nhowever, that only when 3 thoughe—be it good or evils\n'waned inan acioe, doe it bring about its due reault\nshove, whether far teward ar punsshment, svirg only the\ncation of tdetery, of which tanyn, \"Tobe heed to your\nscien that your Arar? be not deceived\" (Deut. xi, 6)\" As 89\nthe sipuficance of the byssop. R. Jose explained that all the\nstreets and markn-places of the Egyptians were filled with\n'ola, and all chee houses with implements of magic 29 nk\nthem with lower \"crowns\", and therefore it wat pecoseary\nto parge the dows with the hysop, ia order that these\npowers might be exorcised; nd this was dane in three places,\n'bamely opon the lintel and the two side-poe Tuer'\n'or screen rus Destaores To coME IN txTO TOUR\nmousss, because he will se the design of His Holy Name\n'upon the door. Said K. Judah \"But if so, why wat blood\n'only required, seeing that, as we have been taught, the\nee ews hein derntnn ah seme ee one\noe er a (Toe Bt of Crd Mes\n\not THE ZORAR tit bysh-3te\ndivin attributes are symbelized by three colours, white, red,\n'and + colour wbich is between the two and combines both 7\nR. Joe replied: \"The blood was of two kinds, that of circum\ncise and that ofthe Pansever lamb, the foreaee symbolizing\n'mercy and the later justice\" \"Not so\" rejmed R. Judah\n\"Tris even as we have been taught, tha che Holy One made\nthe Hood symbol of mercy. as if there were white init,\nland therefore staayes \"And when I passed by thee and saw\nthee pollo in thine own blood, Tsid nto thee: In thy\n'ood live (Each xv, 6). To this end was the door smeared\nwith blood in thre places, vie, on two sides and inthe middle\"\nHezekiah, however, held that two kinds of blood appeared\n'on the doors to represent the two \"crowns\" which were\nmanifested a that moment in the regions above. RL Jo\nrrainuined that it was one crown consisting of ewe sides\nBlended, [sha] viz mercy and jute Said R Abba:\n|how many waysdoes the flaly One show His loinghindnest\n1 His people ! A man builds 3 house: sys the Holy One to\n'him: \"Write My Name and pati upon thy dowr (mesa=al),\n'aed thou wilt wt iaide thy howwe apd Twill a outa hy\noor and protec thee And here. in connection with the\nPaver, He sys: \"You inscribe on your done the sgn\n'of che mystery of My Fauh and I shall protect you from the\nsutaideF\" They inscribed the Thence of the Holy Naren\n'he form of the leer He. As the Holy Name was then\n'turned from Mercy to Judgement, chastsement came tao\n(Go's) vew at that time. Everything was turned into ted,\nme a ybel of vengeanex om Ineacfo cocmy. Exonricaly\nspeahing, i frting to show below the colour caresponding\n1 the ata above, wether mercy or judgement. And as it\n'was then even so shall be in the future, as aya: \"Who ie\n'his ha comesh from Eiern (Rome), with dyed garments\nfrom Bera?\" (sa. Lait, 1); for He will clarke Himelt\nceri im judgement to avenge His people\"\n\nAsp NONE OF Yor suALL Go Opt AT THE DOOR —.-\n\"The cemen is fund in the dicnum of Tea, chat, when\npPeainhment impends aver a place 2 man should not go out\n'ato the open, nce, once the Destrver is given leave, he\n\nSo eternity nd is 2\nfndieriminatey, 0 diiron be\ntween the righteous and the warghtour; therefore the\n{people of God shou hide themcives kot they be consumed\nthat vengeance which ithe due ofthe Destroyer. Be Jone\n'ted thatthe mine power whack creme judgement on the\n'Egeptiane was the open of mercy to oral 35 wren:\nWhen I ace the blo Iwill pass ever you (613) For\nsas wr ave born tah. the bls cos above coin\n{2 ove and the mime tne bath jedecment snd mary.\n1. Heschah drew the same ference from the vere,\" AnE\n'he Lond shall amite Exot, sein and healing\" (Ina,\n$2) Le sting the Egupions and healing Teel, to oi,\n{rom the wound of crcumiaton the phrase \"the Lord wl\n'pamover the dour\" suggesting the \"done\" ofthe dy, whch\nthe place of creumciaun Simeon interpreted iin 2\n'Soe nya ths seamen hem the wight wo divided aod\n'he Holy Crown (the Setrah Aether) was moved tonite\nfwith the masculine peincpie which the superal Grace—\nor they never manifest themiehes one without the other\nfoes eet ther ened Alte Lad pees rer\n'he door that door which s the opening uf spint and body\n'Tha crcumciion sof sch sentPeanee can bese From\nAbratem: before he sas crcumcie! he wat, ae were, =\n'Ghecl voc, ngervowe on all ska. bun when he wat\n'Groumcted, al the ign ofthe ete al ofthe aly Nase\n'Sesmanifeedm him, be became open to super uences\nthe hema the ner meaning of the words. \"he sat atthe\n'dove othe tentin the beat of tbe cy\" (Gen. sem 4). be\n'Sse soperaal bly Fone: R. Eleararsaid thot wher the ro\ntes manifested he received the gad rings that Grace wat\nont with Re Alb and m refer to the\n'enncrown (that of Gear) wh which he wax then endowed,\n| iniiated by the word\" the hex of the dey\", nameclr\n{Eithe time whes Grace predominates Aecinding to aner\n'explanation, [6] the ert \"paoe™ bere nies that Gah\npcp op berhone f oy aiepece gon\n(Gwonected with cera celestial crowns. and loocned them\nfrown thei foundacwes, and did cemstras to Hemel\nfrder to eacostejigement on them aed tn guard Irae\n\nag Jue roman ear fe)\n'And so whenever the word \"pats\" ieused of dhe Almighty,\njn means \"constraining or forcing Hime\", whether 40\nfexercie mercy at seventy.)\n\nAxo FT CAME 10 PASS THAT AT MIDNIGHT THE LonD\nMOTE ALU THE JIRETRORN IX THE LAND OF Eoyry,\nR. Hiya and R. Jose were voce journeying from Usha to\nLLydda, the former mounted on an ast Said R. Jose: \"Let\nlus pase able and pray, forthe Umne ef the afternoon prayer\nfe 2t hand and we have been taught particularly never to\n'eglect thie prayer. Why 0? Because severty iz then domi-\n'ant, and therefore a eman should pay special heed to this\nprayer\" R. Hiya descended and they reated ther prayers,\nfer which they continued on their way. As they journeyed,\nCrenitg drew on, and they saw that the sun was setting,\n'Sid Ria: \"Why art thou silent ? RL Joe replied *L was\n'reflecting that the condition of mankind depends entinels\non thar eaders: when these are worthy, the world and all\nUnt prosper, but when they are umwentny, wor to the world\n'and acto the people\" Said I. Hiya: Indeed show speakest\nthe trath, for i is written, \"sw all Ierael scatered upon\nthe hills as sheep that have not « shepherd, and the Lord\nsaid, These have no master; let them return every man {0\nhis house sm pence\" (1 Kings xem, 17). Instead of \"et theen\netwre 10\" (gabe) we should expect the text to say \"let\n'hem ay in\" (yeshbu be) thir houses sce they had 28 yet\nvot eft thera! The explanation is tat, as we have been\n'ropht, other che head (im this cave, che King of leral) 3e\nunworthy, the people are punished for his guilt, as David\ncexpresed it: \"La, I have anned . .. but these sheep what\nInave they done (2 Sam. ra, #7); hut 28 \"these have mo\nscr (because Aba wan punished for his duobedience\nod ie nthe hee tem return pene\" Th\ntrhen the head of the people s punished, the people escape\n'punishment, for then the attibute of Justice eas claim no\nomer wrer shem (having already been appesed). And\nTis eaplinaton fed wn sh ae in Talo Hien of he\nroma\" mda\" i. psd jon a ul\nSoe orang comer eel\n\n3b] a0 (exons) us\nJehoshaphat also would have been punished for jing Ahab\nThad he not \"eried out\" (x Kings xx, 32)\n\n\"As they thus proceeded en theie journey, night came on.\n'They tid: \"What chal we do ? Shoold we go on we shall be\nJost in the darkrest, and to stay here may be dangerous\"\n'So they turned of the road a Title way, and sat down under\n-atree, keeping themscivesauake by 'Senpaurl\nSubjecs At midhight they beard a sound, and to, « hind\npase by. exying loudly. Ro Hiya and R. Jose staned up,\ntrembling. Then they heard a voice, proclaiming in a loud\ntone: 'Ye who are awake, arise! Ye who are seeping, wake!\nYe welds prepare to meet your Leni\" Sad He tliga, It\n'must now be jast midnight, and this isthe voice thar \"maketh\n'he hiods to travail\" (Ibid) The esoteric imicance of i it\n«3 flloys_ At the hour when the Lord thus shows Hirmelf\n{a the Garden, a the Garden zeembies and Keeps close to\nEden frum whence the stim of hfe ons forth mo amer-\n'ous channels, The Garden is called \"the Bund of Life\",\n4nd int the pious are beatiied with the light of the world\n{i come_And atthe hour when the Holy One, blessed be He,\nreveal Himeelf ta these stints, a wace i heard, crying'\n\"Awale, O north wind, come, O thou south, blow upen zy\narden, may its spices low Out. Let my beloved int his\n(garden come, hit pleasnt fruit t> ex (SS. 1, 16).\"The\nSpleasunt fruit\" signifies the sacrifices which are offered\n19 the Holy One out af the soul-essence of the righteous,\n'These oferines take place x midnighs.\"\n\n'After K- Hiya had spoben thus, he and R. Jone sat down.\n'Seid BR. Jone: \"It has often scemed strange to me that the\n'siting of the Egyptian fitborn took place 2t svidnight\nInstead af by day, when ite wonder wowld have heen manifes!\ntoallsalo that the firstborn ofthe \"captives in the dungeon\n\"and th firstborn of the cattle\" (Ex. x, 29) died, 2nd not the\n'kings, princes, and warrion, a im the case of Sanberib, of\n'whom tn written, \"And the angel of the Lord weve im the\n'camp of Assyria, et\" (2 Kings x13, 35). On that occasion,\n'radii tells us the whole camp consisted of ings, princes,\n'and mighty men of war, 5 that one angel there must have\n'Bhown [sre] sire power than was shown here by God\n\na6 THE LOHAR IHL bw\nimal Seid R Hiya: \"Thin sa good question, which Lam\nwast anower Nowe! have had vt Simcoe bet\nYorks ie st prsent \"pusfying the streets of Tiberias\"\n(cf Midrash, Gen. R. 1754) therefore ets gobi. \"They\nfemained beneath the fre util the morning. and then 31\nforth, When they reached the place where He Simeon was,\nthe found him siting decp in study, with an Haggadic took\nJo hind, Ie was coramenting onthe vers: \"All mations\nste before Tlim as nothing and they are counted to hire a»\n[ese than nothing\" (Iai at, 17). \"The word \"rating! be\nssid. desriies the region of the pagar, who do not bring\nthe beavenly and the earth nto umn and adopt faith of\nfolly-and they are \"emunted ess than wothing\", Hike call\n'lon abou by the wind He also merpreted the vere:\n\"God created the (eth) heavens and th (th earth\" (Gen.\n1): teterrina the fie «th ta the Right Hand and the second\nthe ele lTand: and thesctwo \"stand together (lan sin, 23)\nUhrough the agency of the Crown which i called ath 3nd\nwhich compris both Mery and Judgement. Thereupon\nR. Bigs cad. \"Will out mance allow on to exphin why we\nhave come ? Ie ween: \"and i came Yo pa that 3 id\nsight the Lard sot all the fibora in the land of Egype,\nhd fem what we have jst beard we gather that thie rene\n'cumsirn the see iden chich pu habe Been exgrening, 26\nthat we have jos come at che right time to consult you\nRL Ssmeon prefaced his answer with a reerence 16 the\n'rene: \"Whe is fike unto the Lord our God who dwelleth\n'on high, and yet hurnblcth hme! to behold Uh dingo that\naveinbeaven and earth \"(Px cuit, 3), which he expounded\n'thus:* \"Who ia ike unto the Lord owt God, who ascends\nto thehighes spheres i oer to he crowned withthe eupet-\nnal bady crow te aperout of hich & more explode\nthan the gris ofall leer crowne; \"and vet be humble\nIimeclf\" tn descod from crown to crown, that i fram one\nphere to another, from one abode of fight 10 aneher, and\n'ich one lower than he ae, and al this order to exer\nMis provident care forthe higher and lower works He\nthen proceeded: 'Instead of \"at ruideight™ im this pase\nswe should have expecicd \"shout (a-ha) midnight\",\n\nabove Abraham and Isaac; \"ail of ghdness\" suggests that\n'Moves was greater then Jacob; and 'above thy fellow\" that\n'he was above al other prophets. Could 2 man so great, whe\nascended to degrees not attuned by any other, have spokes\n'Sith such 2 lack of precision ? The truth, however, is as fol-\nlows. fe ie writen: \"Who is this that cometh out of the\nwilderness like pillars of seoke ?\" ($5. 1, 6). This smoke\n'Sembolzes the Crown whic i called Zath lit this, ve. the\n'Scrah Malkuth—Kingdam) and \"Woman asia wrates,\n\"Thi (e-zoth) shall be called woman\" (Gen. m, 23). This\n'Crown which ia called soth rules over the middle of the\n'night, so that iti able to be at ane and the some momen!\n'white to lerael and black tothe heathens: and solong 28 the\n'night is ot divided it cxneat perform this function, as we\nlearn from the cae of Abrsham, for hom, as we are told,\n\nae 'ree zoman ttt ita\nMoret wied the expression Aa-hiputh, meaning thereby\n\"when the night is divided\", knowing that t would aor\nite function till then; but the latter expression \"in\n{he middle\" Ge. half) means \"ia the second fall\". which fe\nalways the pend when this oth eyecites jlgements. As to\n{the referencesto the \"fistborn behind the mall\", and tothe\n\"firstborn of the captive and of the cate\". they relate\n10 the theee grades of impurity, with all their sperin and\n'powers, higher and lower, wth whom Pharaoh, being himself\n'the wiiest ofall his magicians, endervoured to entangle the\nTersliv o wibtly and 0 ineericably that they should\nreer asin be fre: Hore it war that the paower of the Holy\n'One, blesed be He was revealed :[)8a] for Heloosened all the\nbonds of impurity' and broke all those \"crowns\" of magic,\n'hat His children might be liberated. Therefore itis wenten:\n\"Who would not fear thee, O ing of mations... foraenuch\n'2s among all the wise men of the eations and i all their\n'iegdoms there i none like weno thee\" Jez x, 7\"\nTlaeang apekce these things. Simean wept. mediating\non the greatoes of the Lord: then be lied up his voice.\n2d sand: \"And so you shought chs passage 4 bundle of\n'coreradicions 1 Bat verily the signiScunee of the Exodus\n|p indeed | For this wacom the Holy Oe, Blessed be He,\nfrequently reminds Lace! of her deliverance. as when He\nsnr: \"Who Seth brought thee out of the land of Exypt\n(Gx 4,2), Now, a thor are ten crowns above. so Ikewe\n'here are ten such Below: and alle concealed in the dhree\n'grades symbelized by \"the firaboen of Pharaoh\", \"the\nfiewborn of the maidervant that i behind the mill\". and\n\"the frtborn of the etl\", by means of which Pharaoh\n'sought to keep the Israelites captive forever Blewesd inderd\nare ye, Abrabar, Lene, and Jacub, for whose sake the knots\nof magic were lowed, cae the Haly One, Bleed he He,\nrecallacted in Hes merct and lovighundness the indimbuble\n'boeds of your faithfulness, a tape: \"And the Lard remem-\nfered his conenant occh Abraham, with Isaac, and with\nJoows\" (hed tt, 24). Festvale, Sabbaths, and all days of\n'moment in Tse! have this \"rernembrance\" for their object\n200 buss, therefore the deliveranar from Egypt mentioned\n\n3] 20 (exooes) ug\njn connection with such Gaye. Truly, ths \"remembrance\"\n\nthe foundation and rot ofthe whole Torah, the basis of\nall the commandments and ofthe real fath of larxl. Now,\n'St your question why the lee ac dd met ne plac By doy.\n'he fact i hat in this connection there tan appre cra\n'Gaston, since on the tne hand we read, \"tray come Ye Out\"\n{Ex mi, 4}.and onthe other, \"The Lord thy Ged brought\n'hee out of Egepr at mpl (Dest 20,1) However, rue\nthat Israel's estentialveerngeion tok place 2\n\nthey led out by day, before the eyes ef the work, thr all\n'nen might marvel atthe works of the Led: three they\n(eee fred \"ida high tad, ou a he Egypians\"\n(om. saxat 3)\"\n\nte re zounn nit pee\n(hat night was a bright as ada Tarn, therefore the\n'hole Exyptian peopl could witness the mighty hace of the\nhoy One: nthe night shined a the day the darkness as\nas light\" [588] (Pe cent, 13), Nothing 50 encores was\n'iteseed since the creatn ofthe word. Come wd see Be\nSid. ee writen: \"Te aight (eof observations ta\nthe Lond fr bringing them out fom the lad of Eyes:\n'hat night (Retoye) ofthe Lind, bert € all\nthe children of Inraci™ [Ex 31, 42) Now, by \"obser\niors\" in pra, and \"night\" Set inthe mascline gender\nley, aod then sn the Seminine (eye)? To mica the\n'unt which tock place om that night between the Musee\nSd Feminwne specs inthe Divine tries, a i the\nSine unio which wil tke place n he forare Redemption:\nAnn the days shy coming oot of Egypt wlll show ne\nbm quarrel thinet\" (eh\nB tiyaand R Jose st down\nthe mymerce coneectd with the book af Lessin and\n{ey med to come every day aod stedy with em One day\nB.S eat ont Ss well al they, Sling eee\n'pee bas in oad. They all at dows sad R. Secon\n\n'cuuld Solomon, the wisest among men, have spoken the?\nHie must have intended same inner menting. for we sce fat\ncapsives that the wats ofthe Holy One bleed Ine He\nfot thus, for He \"gveth every mun according to his ways\nand according to the Fat of bes works (Jer 31,20). Bat\nSolomen hinted here at tw things. When the \"eyea\" of the\n\"aly One ~ruo to and fru Gough the whale earth\" (Zach\n1, 10) and the woeld is fll of aenners, their exile i visited\npen the une ighteras of his generation. wherest God ix\npatent with the wicked and site for their repentance. If\nthey do ner repent. they ae left without am interes, for\n\"vhe righteous perihcth\" che baw been ten away froma\n'the war 1 eno this account dha the Rabie have warmed\n1 tolive way tna place which isthe abode of men of pious\n\nB30] 20 (exones) at\ndeeds, and wor beride him who fixes his dwelling among the\nwicked ! He will surely be \"seized\" for their sma!\n\n'then ene ves among piown people cor atures the swan\n(the goede Rab ode may nerve oe on compe.\n\nGiigiey he el anny he Coppeiecaas od ed\npeat per (cf. T. B. Shab. 14a and many pricvous ils:\nTot when, afer seme time, be left tho parts snd removed\n\nwa yar zowar sn ige-s9b\nsce! \"The righteous pershig in his rightowaness.\" 'That\n{te say f hs Breath emanates fom the sphere of Jodge-\n'pent then \"arghteous man perishes a in\n\nSar tnen ox eon Soft ron te sae of et\nthen it may lappen tht there wicked man that pro=\nTonge his Hi Therdore sae \"in the days\". and not\n\"inthe day\", an i all depends on the \"when\" and the\n\n\"tence\" the \"breath emanates\"\n\n\"he they that st lstering to the master's expastions, they\nsel bead snoke sending and dewending a ie\n'Scones where thee wees clara in the wood\n'Siocon! 'The ground teen Needy 1 ght fron\n'hove, an pow thin emits an aroma of a size, pasting\n'pve Let un remain bre forthe Shekina is present wih\n{SLs the wnel othe ed which the Lard hath bse\"\n(Gen. xxv, 27)\" Presently he began to camment this\n'reve and rere to the wadion (et Midesh, Bab Gen,\n{ay s8; Zahir, Gen. 1438) that the \"presous garments\"\nsich emitted sweet odour when Jacob appeared before\nTeste originally belonged to Adam, and in time came into\nthe hands of Nimrod, \"the migly banter\". and Gnully to\nEas ho tuna Iaacr. hen bows rematbed he\nss that thee garments were made by the Holy One\nHac (Gen. 2, by the ageecy ofboth Divine Name,\nYIU aed Elohim, which ie wore than can be said for\neae and eth, which were creed only y Elion (Cen,\n11) Ie eather dificult to understand bow they came to\nEu, For in she fist place we ar told that God made\nseat for Eve alu (Usd) and int Became ofthese? And\nSirdy Adam and Eve would have been [39] buried ether\nted not shandoned sich precios pits Te tut i how\n're, that nother human being ever wore those garment,\nsrncs placed Adam and Eve on a par with sper beings:\n'Ant at forthe \"godly raiment which Rebekah pat pon\nJaci (Gen. cit, 13) this was ral appre of ik and\nfol, which rs sual keep pefamen and this what\nTac set, and he si, \"Sex the mel of ys\" (27),\n'bcruse he Kew thatthe amell vas so sweet om account of\nYim How, tay be sed, did Tene brow of \"the smell of\n\na) 0 (ex0005) 135\nthe field which the Lord hath blesed (Dhi.)? From two\n'sources which are eset the erme Te may \"and Tanne\nrent out jo mediate in the feld\" (Gen xxv. 63). Why im\nthe Bed? Did fe nt ave « houre te any sober pce in\n'which to pray 2'Thetrth that hat Geld was actualy the\nery ove hich Abraham tought from the sone of Heth,\nthat field which was near the cave of Machpcah: 3nd when\nbate pase the Neha was presen there and th Bed\n'emited holy heavesly aromas, and tea, recognizing the\nPresence, made ita regular place for his praer. The second\nfact es tht eae smeted the mytth axing fom Mant\nMoriah. Thus, when Jacab approached tm, te Parada\nsasoarsIrought back to him the recoTection ofthe sect\n'odour he smelled in that field\n\nOs que Testu par of rms sowra suey suart\nTAKE TO THEM 4 LAM. According to R. Abba, the tenth\nday mae chouen becinne om this day the Jubilee illomines the\n'Moon (ie. Bioah communicates Tight vo Malkuth): for of\nthe Jobile tix writen: \"On the tenth day of ths seventh\n'month there shall be a day of stonerers\" (Lev. xx, 27).\n\"Dhey shall take a lambs\" Why a lam © Heeaue # sym\nbolized the power of the lowest \"crown\", which the Holy\nOne broke, the \"cma\" to which all the other inferior\nermns\" cling, forming the unbely tna signified by the\nphrase, \"lambs, memervants, and wemenservants\". sent by\n'Tacob to Esau, 2s 2 sop, ait were, to the evil powers wich\nthe later sepreseated. The Holy One set: \"Do ye perform\n'his act of taughtering the Passover lamb, and I myself will\nality its power above. Do ye let it pas through fire (v. 8)\n'here below, and I shall lead the impure principality which t\nrepresenta sbrough the Gery Stream.\" And why was he\nlamb to be hed up om the tenth day and slaughtered on the\nfourteenth ? Becsuse according to R. Abba, the four days\n'corresponded to the four hundred years that Terael wae\neet rere Se Ada me Reeia\nthe evening ? Because that is the time when\nen erian cas hoe\n\n4 'rae zomax uit Layb-qoe\nit vas at this time (\"ermeen the evenings\") that Ics\nces wee foretold [oe] to Abraham, ae tie written: \"And\n'rien the sun war gong down, 2 deep sleep fell upon\n'been, eof lose ber of grt darknne fl wpe bre\"\n(Gen. x9, 12), \"Horm sigue one supernal \"row\"\n'whch represents Egypt; \"darkness\" is 3 second such,\n'eprescting Hanlon, and \"great\" refers to the Edomite\n(Homan) el whlch wa to Be the hardest OF \"Thesis\nSea thatthe arcs id not go out of Egypt unt all the\nSnpereal povers and princpaiies which were aes\n\"nomics had eee brought so noaght- but when these things\n{eame to pas the people were reed from heir domination\nand brought ender the hay and heavenly eray ofthe ly\n(One, Blamed be He, and were ened to Him and to Him\nson a wets \"For ue ete dren of Tone\n[rescrants thy are my servants whom T trough fon out\nofthe land of Egypt (Lev. ax, 55). Simi, R. Simeon\n{aterpreed the vere: \"Even the Rist day ye shall es way\nlearn (homes) out of your hemes, for whowwever eth\nAkayened bread (maemepeh), te\" (EX Xt, #5) Sed bet\n\"Ser, homey, and mabeepeth all can one and the ime\nPreis arpa peeieroidys eeinsto\nthe powers appointed rorepreactal the other mation, which\nfare pagan and enemies of Iroc and are termed vasiualy\n\"eal imagination\", \"Teregn domination\". \"arsnee god\",\nand \"other gods Said God to Ise \"All thexe years ye\ntare been mbject 10 aa lien poner, but sow you ae fre\nsen, you all put away leven, c\" Said R. Judah \"I 4,\ntryin eaven pried om thene seven days only 7\nSimeon sravered: \"Thos ceremony i only neessary when\nthe larace quires to demonstrat the fc of his freedom.\nfaking rane 4 man toa high oe, the ltr wil colbrate\nhis elevation hy rejicing and donning only festive gat=\nment fora few day; but subsequently be merely exerts\ntheanriversary att comes round. \"The same trae of Kaze:\nthey, to, hare cach year thei sexton of joy and lanes\nsehen they celebrate the high honour which the Holy One,\nUsed be He, showed them when He brought ther at of\n\nimezoth(uslevened bread) Said R. Simeon frtcr: The\n(aleavened bread is ealled \"tke bread af poverty\" (Deut.\n1,3), became atthat ime the moon was not afl trenth,\nthe reson being tht, although the Inet were crcum-\n'Seed the ctw Had aot been completed by \"porah and\nTherefore the seal of the covenant was not reveed ints\ncomplete form. Bat later, wicn thin comple had beca\nsehieeed—aemcly a! Marah where Mons \"made for th\n'statute and an ordinance\" (Ex. a¥,25)—the Holy One\nTune them, saving' \"Unt ow eae eaten be bread\npoverty. but fom sow on your bread hall emanate fom\n2 far other cept wl rin bead from heen for yx\n(abv, 4). This phrase means Kterally \"fom heaven\",\nthat, fram the very centre of Grace, ard wot ss pris,\nfrom the Sleminied \"Moon. Therefore the hay Iralites\nterre sos menor the annierary ofthe daye when they\n'ame under the wings of the Stckina, and cat the bread\nsvhich emanates from Her. And wy was there net brought\n{ots completion in Egypt ? Because the Exodus would then\nIve bees delayed wat thine who Bad undergone this\noperation tad recovered. [48] Observe that when the\n\n(Deut. vt. 9), imcontrast tothe \"bread ofmizery of poverty\".\n'which wear their food in Egypt, when the moon did not\nderive blosing and light from the sun, when she was not\niMumined by the Jubile. And because they did not carry\n'out the peak in Egypt, the onificanos and harmonization\naf the Divine atributer was sot manifesed in its fulness.\nWniy they continued to eat the \"bread of poverty\" in the\nland of Israel was in remembrance of Egypt.' R. Simeon also\n'connected the words, \"Alio on the tenth day of ch seventh\n'month thee shall be + day af stonement™ (Lev. exit, 37).\nwith the words, \"In the tenth day ofthis month' (Ex.x, 3),\nsed in regard tothe Passover lamb; forthe ane \"tenth dey\"\nis dependent on the other.\n\n1 me roman rt Tobpe\n\n1Aso We FrOPLK TOOK THEIR\n\n\"Hite iceman wo bs ad the macy appear before Phe,\nsand yet bas ecules bis Lond\" Thereone ean holt\n{Stes ew: Ke be fer im fea, and soe ever te\n(und thal sevase before the Hny Cn, besed be He\n\n\"Fae hee the cn lie aon phe Ray Mere\n\nat ue zoman att lobes\n\nfe morn, Nuvel wil be Set then Micha, lowed fet by\n(Gotten ther by Raph And shed fw planet be Man then\n'wit Rephoe! ead web Michel Cate and Nord coming wher\n\n'Seocdd sch an be mcrae ay of he Torah, Ooms\n\n'an indeed be applied haw' Now ail the maperal Pe bee\n(Geetha called according t the eter of the Hay Na, at\nSBrery cee thet scaled by my aoe E have Seamed\n\na 0 (ex000s) or\n\nSo eee\nie pees\n\nae\nTest\na\n\nlesbase\n\nit\nway\nHt\n\nmh\n\n4 we ronan unt tos\nGre fort fect the union of al thing entenng wet he foe\n'Sizer tthe ven athe Hy One Hema He, ouch\nS'S wim soibae, bors erad berm te\nSo pin uncer becemy whch eeenee em oe\net'by ac ein a Goes te lp One au Se eo\n'Sis He rrngyed Haomante emeto ige Tae Soper\nGane n de Unter, Prtae oe ce ec of oe me\nferns tac ol And esl before es coer cay\n\n'BESHALAB,\necm, poem, 6\n\nAmp FY CAME 70 Pass WHEN Peano SExT AWAY\nme rrorer. ere. R. Swpeon dacouned Sere on the\nene: \"A prayer of lahat the propict upan sgsseath\"\n(Blab, 14). \"Why\". he sid is this vision of Habakak\ndesecrated oe uraque i the prophone writings |\nWiny do we find oil prover Haueak and i of Tah\ncr Jcemuah ? To capes tho we must gy back to the eration\n'Stach as that he was the on of the Shurammte woman\nwho befriended Bisha, and that his rare cootsins\n'Bhamon to Elisha' words, [448] \"shout ths scr time, aecord-\ning tothe time of ile, thow mit embrace (hebehet) 2 a0\"\n(2 Kings 1, 16). The promine wo flied, but the chad\n'bsequeatls dict Why ? Became i was gre wo ber and\n'bot to ber husbands; it came from the \"feminine\" rege\nShee, and ererything crsnatne for the femanute prewe\n'ends in death. Esha, seeing that the child wes dea realized\n'oe reaeoe; and therfore \"he lay wpa the child, eo pt Bae\n'mouth upon his canuth, and bis cyes upon his eyes, and his\n'tands upon fis hands, and he streeched hime! open the\nchild, snd the Beh of the child waxed warm\" (lied. 34).\n{at&t ay, be connected ham with another super rege\n\"where thee i an abundance of Ie, ot uprocing the child\n'rom the farmer region, but awakening 2 new spinit from\nshove and prsoring bon elt hm. \"And the child ereczed\n'even times and the Gld opened his yes\" (v.35). Now\nthis child became the propict Habsitak The dupicste\nform oft mame (Habakiuk instead of Habeb embraced)\n'miggess that be eed his fie us two \"umbracing\": oor of\n[452] bis mother (@. 16), 30d one of Elisha, ene coming\n{fom the aphcre to which be was attached at fre, and the\n'ther from the higher sepertal grade) Hence bis proptesie\n'wmersnce wok the form of + prayer, ax iswing from the\nlcs to which be was frst atached, and it wan \"upoe\n'Beponect (term), Becaste the day which is orth\n\n136 He oman 11s tse\nvess announced was New Years day, when the \"eros\"\nof mankind se judged by the Almighty. Hence, whenever\n{heap of prophecy war srred in him, he wembied, ying:\n0 land, The the report of head Yam aed\" (Hab\n1,3} Therefore he paged: \"O Lord, revi thy work (ce.\niif) in he midst of the years wrath remember\nrmeny\" (Did), Moreover, the fact that 1 dos. ay\n'epoch (erro), but loponeth, shows thatthe reference\nto the mesial instrument, tke \"shigaron of David\"\n(Pectin, 1), which were used by all the prophets (xcept\nMosc, wha was independent of external an to prophecy),\nIn order wo entrant an cette ood befere reaeiviag the\npir of prophecy (Cf 1 Sam. x, 5: 2 Kings m, 1s) and\nHatathuk needed the cing wtuence of music more than\nanybod\"\n\n\"R Simeon continued: \"When the chien of Israel went\ncot of Egy hee apie were baken because of th past\nSlerings snd there was no enery left in them anda il\nto parterptein the joy singing and exueaton of Moses and\n'Mian (Ea. xv, 1-31) But when all show eclstial hosts\nandchavots who sccompanied the Shekinaton the wa rom\nEgypt gan in sing and to peice the Lord foe His grin\n<eeds, the Haly One svakened the spite ofthe Ieee\nfting new Me io then, and they who had tasted death\n'were hele by His touch, a iis writen: \"And the Lord\nSem Before tem by day ina pl of eload, to lead them\nthe way: aed by nigh pillar af fre, 0 give them ight\"\n(Ex ain, 21), All the ways emited healing savours which\nfetced into ther bod, and the singing of the celal\nboss entered sto their souls, filing thee spits wih joy\nand gldaesx. Pharaoh, however, sed his hte, and all the\n'xietal prncpalines of Egypt andthe other hesthenniions,\nfotlowed then trom chinds unl they reached ham, on\nthe edge of the wider\n\nAxprrcamero pass... max Gop Lep tem sor\n'THROUGH THE WAY OF THE LAND OF THE PHILISTINES,\nFoR iT Was wean. That is to say, they were in near\ndanger of breaking the oath which had been administered\n\n450-458] aesirataw (exooes) 137\n'w Abraham by Abimelech king of Gerar in the land\nof the Philistines, that he should ded with his people\n\"according to the lindness that 1 have done ucto thee\"\n(Gen. xa, 33, 34).\n\n'Mark the wondrous that overtook the enemies\n\npunishenent\n'fTsraeL Oo the night of the Exodus there were three slayings\nin Bevo. Fen, the fscorn Lied whomever they could\n\n'fury aote shone pres end robles nho hed advned him\nto persecute laracl He one wp. midigh; veo, een x the\nour and moment when the Holy One Himself began His\nJadgemeat (Ex, 3) dd Pharaoh ewe rie upin wrath,\ndl cer and nobles, [438 just # dog, ht wth\n{amtone, gos and biter another dog Having dove this Pharaoh\nfoamed thiogh the market ples crying, \"Rise up and get\n\nlive\", Thes, o eager was he tobe ri of them that he himself\n'companied them, 28 it says, \"he sent the people away\"\n(Geohallack, it escored).\n\nAxp Gop trp tux 8:\n\nwe Rep sea. This was\ntb pave the way forthe manifestation ofthe Divine power st\nthe Red Sea. R. Jossh asked: \"Why was ic that when the\ntildeen of Israel were stil in Egypt, and were not yet\n'Sreumcsed. nor in fall communion. wih the Holy. One.\n\"He yet spe of them ax \"my peole\" (Ex. v1) and \"my\nSrsthorm Ira\" (Ibi. 26, 22), whereas sow that they were\ncreumeise and bad duly sacrificed the Passover lamb, and\n'yer fully joined ww the Holy Ove, Uy ate reiered to\n'merely a \"the people\"? The arswer i that they were\nspike of—not only here, but in many ober places (©. Ex.\nSaxit, 1, js)—er \"the people\" became of the \"imied\nrauliude\" which went out with them'\n\n1 Issac and R. Jodab were coce journeying from Usha to\nLad, and with them was a catain Jowe driving 4 isin of\n\ntice eoememme\npeel ion meee eo oe\nelites,\nSede\nCet oer ope ee\nes eae\neo as\n= ee\nSee\neet ciop a laglel poms)\npetri etesleges\n\nSey jee ee\neet ene\nee eee\n\"One must indeed beware of making friends (re'im) with the\nSore Leigh apne er\nbe included in their judgement. Mark this. Were it not for\nfea wharSlmnowr soe es\nreteg apr comyyanacgss\nHeeb diceghmednen\n\nhave been, thea and forever, that which the Haly One ad\ntrained them to be: nameiy, pure as the angela and free\nfrom all esl: fee fren death and fee from the dominion\n'of earthly powers. But that sin brought upon them death\nand subjection, and chrowsh it the tablets were broken and\n'many thousands were slain All dis came froen their asto-\natiea sith the \"mised multitude\"; and it wan om She\naccount that they are caked here not \"children of Tsrac™,\n'oor \"Israel, sar \"my people\", but simply \"the people\"\n'As fr the expression in the same verse, \"And the children of\nTread wert op harem ook of the land af Egypt then\nrefer to the period before the \"mived multide\" joined\nthem! R Josebjeced tht atthe Red Sea Mines mid tothe\n\n\"she Egyptians whom ye have seen to-day ye\nPes nti nepali elect\nto R Issacs interpetation they sa the \"mixed multitude\"\n'every day, Te thas R. Judah answered that the \"mized\nsulttude\" were oot Egyptians, but members of 'other\n\n45h-460] aRSHALAM (EXODUS) 9\nPaes ana RC Monier ey tad cin oe\nBeh edeieten macs ao oe tel Se:\nSie in cre mrp nn hei\ntes nh hy Sop wc fre Eee we\n'of Exypt have corrupted themselves\" (Ex, xxutt, 7)\n\n'Ax rae cumepnes of Tsnaee WENT Ue ABE (oe\n'mast. 'This signifies hat the \"mined mule\" mum\nfered one in every five (hamish). Scoring to K-Jose, fe\nvery ive pure leacites Gere was one who betanged a he\nfovned mulstude. R Judsh aid ene in Bly (hemzakn).\n. Ssmcon si in the word Bemufome 20 alton Yo the\n\"Jubilee\" which led them ou of Erp. For the same reaven,\nSify ays hod pas before the state recived the Teeth\n'90 Mount Sina nce the Torah alo emanate from tht\nSime region of the \"Jubie=™\n\nAsp Moses 100K THE BONES oF FostrH WiTH HIM\nWhy did Moses do this rather than anyone cae? Hecaise\nJones was the leader inthe deacet into eile Moreen,\n'hie war a age of redemption to him, for Joseph \"hal\nSscialy sworn the children of ral\" concerning it, the\nmeaning of which has already been explained in another\n'connection, Biowed be Moves, who, when the children of\nIsrael were busy Borrowing yewels fom the Egyptians, ss\nto the Fulmert of the peg gives to Jong! Some sty\n'that Joseph's cain had been in the river Nile and Mose\nemored it fom thereby the power af the Holy Name; and\n'hat he alao sub \"Joneph arte I'The time ofthe redemption\n'of cael has arved © Some say shit his body was buried\nmong the bing of Earp, aad had te temoved from there.\nGites. again hold thats body wan put int the Nile\n'order thatthe Egyptians should ot warship hin a8 2 ged,\nland that Serah the daughter of Asher, showed Moses the\n'exact spot where i ay\"\n\n\"Axo rs Lonn Woxr arrone THe Y DAY. R. Jom die\n'coursed upon the vers To the chief musician. som the had\n\n(CL Midd, Dae Hab\n\n140 ru zoman\nof the morning (Pe xxi, 1), 'Gres', be sid,\n\n'sbich the Holy One, blessed be He, hat\n\n\"Torah, in that all those who devote thenseives to\nbleed for her sake. He who erdies her dijgenty shal ind\n\nUcata 1, 8), and as 3 alo says, \"My covenant (ull be\n'with thee} night and day\" (Jer. xxx, 20). The sight must\n\nSpite lc carl on by igh ot wll by oy\n'The word \"nigh\" is commonly tahen wince thome\n'evening hours which fll before midnight: but the real\npesrep. fap eichaens apenas arene si estiny ms\n{Ost moment the Holy Ove, Seed be He, ener the Garden\n(of Eden in order to have joyous communion with he igh\noar, Fer thin reana i behones the poe man fo Tae aso at\n{hot tne. for shen the Hy One and ll he rghtews im the\n'Garden sic to his woe, = st & witen, \"Thou that\n<dvcll sm the gerdenn, the compari beatken to thy\n'oce\" (SS. vit, 3}. and we refer this to the Community of\nLEractwhen she cra the Holy One by sndiang the Torah\nat mgt. Happ he who jeans her im thin pease? When\n'morning deere the C. of Kare! ol epee be\n'Lord, nod He exten the sexpte of His grace over ber nd\n'over cry inna! who parooptes = her reecings and\n'crmnston wich sm. [eon ths conor ht the Com\nfmurty of fie! ie Known os \"tbe hind of the manning\"?\nSeid K. Semcon: When the dawn i about to break the sky\n<darkess: st that moment the Sposse eetes her husband's\n'Shenker. On she other hand, hen the mate leat tne\nit grows Hight foram insane, snd then right comen, sd the\nlngh removed, sd al the goes are ised, aes gin\n'ray, and dogs bark But withthe midnight the King aren,\nfeed he Mate age, ae te Keg devs gh wo he\n\n'oe, my ser, my love!\" (SS. v, 2), and He enters i, and\n'bas joyous cocamunice withthe souls ofthe nghteous. Then\nbe indeed blew ubo at that mem=cnt thal arse ¢9 ety\n\nloud\"; Jacab by \"to lead them the way\"; and David by\npillar Ge ad all how fut\n\n'of Tara! thas to go by nigh as wel as by day Uke a pack of\n2 Had they not the Hay Onc Hlinscif wo proces\n\nMercy snd Jone, ermine by dey and it) mht\nIhe meamifosed sx thems As forthe \"pill of Bre\"\n\nthe name of the Holy Ove, blessed be He. moght be plored\nin their overthrow, Alba. if was to mislead the Egyptians\nint thinking that it was alla mere accident. Therefore wat\n\n42 rae zoman it we\n\n'he great irampet shal he blown\" (sa, xxv, 13). Moreover.\nfn account of that aupernal \"Jubilee\" they sated fifty dane\nbefire receiving the Torah on Mount Sins. And av they\nwalked by day so they ako walked by night, so thatthe day\nShould he peslecs= and stil they went im exe and comfort.\n'When they received the Law fifty days bad passed,\n\nAN HE TOOK $18 HUNDRED CHOSEN CRA\nJose sad chet this mumter comesponded to the number of\nthe Isracnes who went on facts hundsed thamand fout-\nsmen (Ex. xi, 37) The \"chosen chariot were marl a2 3\n'counterpart to the fighting men, who formed the flover of\nTaco, while \"sll the chariots of Egypt\" correspanded to the\n\"fine ones of the Laradinen Pharaoh acted cone wo the\nadvice of his soerers nd magicuna. The word \"warions™\n(shen, from abeli, third) sigue that every chariot\n'conteined theee warrion, and chis was plenaed wath x deep\n(porpene. that they macht correspond tothe Supernal grades\n{[Sephirwd), which also go am threes (vie right, lf,\netcmediar). According a0 R Isaac. Wreevet, shbshin\n\natharsl pesuacay (sxoncs) a\n\n'means simply \"upervsor\", as m the Aramsictraneation\n(CTaspum) RTs loserated from the vere. \"The Land\n'dull perish the fet af the high once Sch, and the ines\n'of the earth wpm the cacth\" (Ts xxi, 2). \"When the Hedy\nOne', be ssid, \"shows fayoar unto the cele roe\n'asives of 2 ration, granting them doesinion and power. He\ndeste inary with she earthly meron which thew teprert\n(aad when He lems Hn nour and Semis ant poet\n'above, He does fitewise below.\" {$75}\n\nAND FuAMAon eK EAR, Said R Jose: 7h has Beco\n(posted out thet the word br (dee mest, I beets\n'beni inthe camative form, sagifring that he brought the\nlesen ear to God by sepeatance. So the Seigeaze save\ndhewhere\"O Lani thes have visted thee i trouble, they\ndave poured out peayer when thy chasisement was upon\nthem (lex. 2391, 10). 12. Tarel do or turn othe Alege\n(eh they are exe, bu only when they are \"in rte\"\n(when He chasis them. thea \"they pout oot prover\".\n\"They are like the dine an the story which ford refuge from\nathena the deft fs rock ad found «serpent tee. They\n'drew nigh unto the sea: but when thes behehd how storm\nJr was, and bor ite waves rare and broke, fea overtook\n'them, 'Then they looked back and fo! there war Pharaoh\n'eich a i Bente and heir mailed weapene These fe\nIncrese at tas sght. and the 'errr knew wo bounds\n\"Then \"they cried\". Thus they came sear to their hevenle\nFather, whose ad they trated: ad of the Marsch wat\nSires the came.\"\n\n|ANp Moses sain esto Tae reorue, Fear te x0\nStaxp eric axo ser Tur satvavios of sur Lowa\nSEAR Simeon Biomed wore the Lraciten to lune 2 hep\nted ike Manes! less writes \"Then be remembered the\ndays fold. Mens is peop\" (Isa #1) Tho ndates\n{et Mews was emeted maf eet tmperence bare sho\nLned with the wade people. and shat the peoples shepherd\ndoce et merely pret fhe, bt uals him the\nfeople. I he i worthy. then i the wine people bw e\n\nmas 'tae roman ttt lear\nwworthy;and ithe le not, then isthe whole people pushed\nfor ls guilt, = we have shown on another eccasion. \"Stand\nsail znd see\", Le. \"you have no oxcasion to fight, the Lord\nShall igh for you aud ye shall bold your gence\" Ow that\nnight the Holy One gathered together His whole celestial\n'Family to judge Inral, and had it ot been forthe merit and\n'mteroesson of their ancestors they would not have Bees\n[efvonseathed\" K. Judah said: \"The meri of Jacob prometed\nthem from punishment, = i saya, \"IF it were tot for the\nLord who wa on our side, may laze say\" (Px cxui, 3),\nsehere the reftence is ta the patriarch Tere\"\n\n'Tas Lonp snatt rront ron You Axo x5 SHALL OLD\n{yoUn race. R.Ablu dicoursed here onthe verse: If the\ntern ey thy fost from the Sabbath from dng hy prere\n'on my holy day (Isa. Wit, 13). He sad \"Blesed ae the\n{Groclies that ofall patons the Holy One angled then ox\nfor flowship with Him and. gave them, out of love, the\n'Tor sd the Sabbath! The Sabbach, the lies of ay,\n'the ment rest, the most joyous! The Sabbath, which is\n'equal in signifcance to the whe Torah, s0 that he who\nSoe ah Sittech hep 20 wor the bale Torch \"And\ncall the Sabtuch « delight\" (had)-2 delight forthe sul,\nSods dl for the bad a delight for thine who are above,\ndnd a delight for thane that ae below. \"Aad call the Sab\n'Sa Cal ae st as one vier an honoured gue\nsod prepares cverything bountenady and concentrate cow's\nSrtestion en fim. [47%] \"not dome coe's own waye, 20F\nfinding ooe's onn pleat, aor speaking (profane) words\"\n(Udy Fer every word tha man speaks whether st be good\n'or fad, cause 2 vibration inthe higher spheres, and be who\nsrt the Sabbath jor by ute profane words uses\n5am inthe hy doy. When ene hee been cap te\nKing's hanquet he would commis great ecnce apse the\n\"ihe wer agit him nr to coer wither\nperson: the Sabbaths such «banquet. The meet\nsmo be crows to al pedi occfui, With thar\n'corresponding vibrations above; on the Sabet, weve,\nthe bration mane be used emily by réigius acs and\n\nAl sesaatan (exons) ie\n'words, bythe sanctification af the day. Here, however, when\nPharaoh was about to start the battle apuinst Israel, the Hay\n'One did not wish Fis people to start any movement from\nbelow, because the awakening was to come fom above,\nnamely, from their ancestors, the Patsarchs, whose meri\ntorious interoeiions stood before the Holy One. Hence\nMeacs sid: \"The Lord shall ght for yom, and ve hall hold\nyour peace\", which means, \"je need not utter 2 word 10\n'cause 2 sbvation above: the intiative has already come fr\nthere.\" It may be noted thatthe initial of the words Viet\njilahem lakem—\"vie Lord stall fight for you\"—make +\nDatt of the Holy Name (ofthe seventy-two leer), as the\nmembers of the Fellowship have pointed out.\"\n\n'R. Jowe and R. Judah were once walking togeber. Said\nAR. Jose: \"We have been taaght that the Name YHVH im\n\nhove nations\" (Zacher, 3) ? B. Judah roped:\nTeer nil down ether Ged wil dor\nthem to dic without suffering. In fac, this Name aheavs\n'signifies judgement fo mercy, except in ene connection,\n\nue \"rue Z0mAN tH taba\nrnemely the war of the future, of which it says: \"The\nLord shall go forth asa giant. ike x man of war\" (Ise\nsuit, 13) Bat even hee al that s meant is thatthe judgement\nWeill be xceptonally svere, ad encrey will acl be fused\n'with it: the particle \"Ae\" (ie) has a qualifying eect, shaw\ning that the Lond is only compared to a \"giant\" and to\n\"man of wae\"; and although Fle will exercise jkgement.\new have mercy on those whom He creates\n\nAx» rue Loso 419 USTo Moses, Weearrowe\n'entest THor CTO Sef ? The siemificance of thie question\nbeen dealt with in the Book of Concealed Mystery, and.\nthe esoteric interpretation thereof belongs there. KL Judah\n'corsecte this verse with the story of Jona \"We read there,\nIbe aid that \"the Lod ad prepared a rest Sb to awallow\n'up Jowak\" Gonh 14, 4) Now the word mined (prepared)\n'mone strictly \"Wo allo 3 4 porben', as, for instance, when\n'sara \"the hing alloted them a daly provision\" (Dae. .§}:\n'here tn tht case would seem more anproprite (984)\nto hive said \"and the Lond apportioned Jonah to the fab\"\n'than that the fh was prepared for Jonah Hlowever, the fact\nhat dhe fash wan = great hoon Yo Jonah: for once msde,\n'vas guarded from all the other fishes Further be beheld\n'wocdrous things there. He saw io the fish's belly an open\nspacelike unte the halls of pole, aad the tro eyes of the\n'Gh staning ie the sun at noun. Inside wan 2 precooas stone\n'which ihmined all around, and made visite 10 him al the\n'wonders of the deep. If this was an, it may be asked, why\ndocs it say that he \"ealled out of his action\" (bid it 2),\nsening that he was so well situated > The arwwer t, a\nEleuar bas tid us, tat when God saw Jonah enjoying\nJhmmelf with the sight, He said \"War it for this that 1\nThroaght thee mn ete, nel straightway ill the Rah. Them\nail the other Shes came round st aod grawed at ite orcas\nfrom ali sides so that Jonah found hiaelf wn dice seats and\nit as then that he prayed \"froe out of the belly of heal\n'to wi, of the dead fish And the Holy One bearkened nto\nhs prayer and trough the fh 40 fe again and Yo [i rome\nfrom the set and came up om tothe land befor the eyes of\n\nona] seswatas (exones} Pa\n\nLord said unto Moses: Why cries thou unto me 7\" (as much\n\nto sy. tt stm io address higher grade. vi. the Ancient\n'of Days) And this is the significance ofthe wonks. \"Speak\n'unto the children af Isael tha they go forward\", ero\nthe grade they are at present addressing to a higher one\"\n\nBor tare rmoe or ray mow,\n\nwax OVER THE Sta, xp DivtDE 17_ This signifier\n\"Lae up thy rod. on which is engraved the Hily Name:\nssretch out thine hand with the sade\n\n'ther ends\" Said R Elaza: \"iw it at the od\nformed sometimes \"the rad af Ged\" and sommes \"the\nfond of Mow\" Ro Sitmcue eeped: 'In the book of R\nHiamnun the ancent ss nghty remarked thatthe re\n'ames ae equivalet the purpose of te fed i chet case\n{ing wst p the powers Gnarat (Sigh Juagement\nTime ia\" inne the Let and wich that\n'connected with Getwrak. Woe' R. Simeon consioed, unte\n'ose wh are deal tothe Iewons ofthe Torah which i\n'pclae to them every day. Water originates frm the aide\n(F Geharah and soncs thee. Nov, therefore. that God\n'ese to dry ap Ue water. why did He bed Mines te os\nJef hand? Pe newer in that Manes was bidder \"twp\n2s sad\" 0 ey the wate and to \"stch forth is hand\"\n1 Bring them tack on the Exyptins through the agency\n'Of Gebarah—the two operations being divine. Wnt it\n(alled eve Sra\" © inter caled \"deep\" (Ex 39, 8). Ths\nShows that Gad performed one mince sithie another:\nCatning te dee canes the eat of the sca so that\n\"ihe lle of Lec went os dey End a the it of the\nsex\" (5H) (8)\n\nAmo We YOK ory Turia CHARIOT WHEELS THAT\n\na8 se zomar ut uss\n'ey pnave THEM! MEAVILY. R Simeon discouned cx\nthe vers Now 1 held the icing crear (Beet), ond\n'eh nt sche pon the earthy th leg create, ch as\nJour foes Exe. 15). \"Tin vere' he ah, we ca explain\n2 flows. The Hialy One reveals His dominion and power\ninall dures, power which shall never be shaken. He mani-\n{ested Ha power i the Patriarchy snd paricley 26 Jacot.\nNow Jaco united withthe Twee of Life, over which death\nhar no dominion, since stall fee contained, emaraing\nfora it uta all theme who are imperfect union with For\nthis resaen Jacob id not ceally die. He died in = physical\n'seme when \"he gathered up bie fee ano the bed\" (Gen.\n{ny 33) which bed is myserioly called \"the bed of\nSolomon\" (8.8, 11, 7), the bed of the \"strange woman\"\nwhose \"feet go down to death\" (Prov. v, 3). But of all the\nFathers the Holy One chne Joab tobe the centre of perfec:\ntion aa fullncnt, ae erie: noo whown 1 have\n'chosen (ln 3s, 8} Mack ass this All the supernl bots\nwith their coharts and lightful chariots of celestial speed are\njpuned one te another, grade to grade the lower tothe higher,\n{eh vot coumterpar, and above them alla hay \"Living\nteeing\" (lapel) (4 Eck. 1) ts act, and ol thone amerinde of\n{ies ine and vest aconding wi will and direction,\n\"This tht Living Creature to which ll eyothare linked,\n'cach ao to cach, ll moving aad awimining i the sea,\n'Sancering which its writen: \"This i the arest and wide\nPe ee aes Sloe ory oo\ned greats\" (Ps ci, 35) New. when the whecs ofthe\n'es rae ll he beats which mil thereoo do heave and town\n2nd air aed waters are mightily sired so that x great storm\n'rics; and the fuhes that dwell the depths ofthe ac ae\nShirled about bythe vsener of the erp andare ted\n'towards te four corners ofthe earth. some to the ext, and\n'seme 0 the west, seme to the north, and some tothe south;\nsd thre they ate cought by thereof fbeomen, 2 they\n'each the ocean's shallower dept where the sands ofthe\n'ore slope down to ment the brekoes of tet we. At thet\ntime the bouts steer t» course, cher certain cr uncharted,\n'bu nty to and heave in one place At asta swift bat subale\n\n4Bb-49e] sesvatau (Exone®) 1»\n'current arises amid the tumult of the stormy waters, and\n'gradually thek strife sill apd pears descends upon the\n\nthet made to play therein id. 26), And all the fishes\nof the sca gather to their plates. and all the creature reaice\n'eer it and the Hayoth of the sopermal fields as jis written:\nAnd all the beasts of the Geld play there™ (Job 31, 20).\nCome and see! The likeness of that whichis bove i that\n'which is below, and whats below i also i the aca and the\n'Bheness ofthat whichis above is that whch isin the superna\n'= and whats below isa in the lower sex. As the higher\n'xa bes length and width snd head and arms and hair nd 2\nody, 0 also the lower se.\" Said HU Simeon: \"How many\nchariots there are whose wheels run speedily, carrying the\n'Eamework upon them without delay Yes here \"God made\n'kim drive heavily\". We interpret these words ofthe heavenly\ncuamos, which was the guardian angel of Egypt, and which\nthen was rendered imperfect. There were many others\n'dependent on this one, and when i ls its power the lower\n'Garioes lat their power, a is writen: \"Behold, Twill\n'Punish the mukituce of No, and Pharaoh, and Esypt, wth\n{het gods, snd theie kings; ven Pharaoh and all them that\n'ras [4oe] im him\" Ger xiv, as} At that time Exype's\nPrincipality seas superior wo that ofall ether nations, But a8\n'son 2 its power was bruken. the power ofall the other\n'ations was slo broken, a» it is writen: \"Then the dukes\n'of Edoen were amazed, the mighty men of Moab, trembling\ntook hold upon them --° (Ex. x 15) For they were all in\nEgypt's vasnlage, and were linked with Egypt and were\n\"on ber for ther exstence, and therefore when\n'they heard the mighty works of the Holy One in Egypt, they\nJeet courage, sd feat and trembling fll upon thers. Very.\n_as soon as Exypt's power was broken above. the power ofall\n'hose wise were joined to ber was alsa broken. 'Phereore it\n'sys: \"and remmed the he! (ofan) of his chants, not\n\"wheel\", signfying that when thie was removed all the\ncharms dependent on it were unable to proceed. Happy are\n\n150 rue zomaR 1 foe\nthe Isracltes who are finked to the Holy One eho chose\nthem to be His portion: \"Ye who deave tothe Lard your\nGod, ye ae al alive to-day\" (Deut 9,4). He brought them\nSeth fom the bly scorer that they might be He\n'ori, and therefore He gave them His Tora, the holy\nbe, the superna one, which was hidden for two thowsand\n{years before the creati of the wodid He gave it to them\naut of Tove, that they may cleave to 3 Now all the\nSsipenal hosts nd charts are linked to one ane,\n{over lowe 0 higher, wheels within wheeb: and 3 baly\nHayoh is over them all, and all the ultitudinacs hosts and\npowers are unde her direction and contol; when she moves\nthey move, when she reas they re. Therefore when the\nHoly One, biesed be He, desired to being the hosts of\nPharaoh down even unto the depth, He first emoved that\n'superal inflence which led and directed al the ether\n\nand procipalities When that guardian wat removed.\nthe wthers could not comin cn thei way, abd a8 508 28\nthie power was removed the guardian of Ezypt fost hia\npowcr at well nd had «pase through the Fry Stream.\nnd thus the duminion of Egypt came to nought. Therelore\nthe Fgypiane sid: \"Let ws le fom the fare of Israel\ne35)\"\n\nStee\" ht to me rts dere\nto the sea, the Holy One summoned unto Him the great\nangel appointed over the sce, and suid: \"When I ereted this\n'My world [appointed thee over the sea, waking atthe same\ntime a pct wth the water tht they sould divide for My\nile in thei time of pend. Now their hour til\ncome, and they must crow the sa Hence i saya \"and the\nsca returned tb his strength\", the word \"\"thano™ (his\nSteength) sogassting \"ihe\" (hin compact) And when the\nIsadites reaches the shore and there beheld the weaves of\nthese heaving and tossing, and lating up thei eyes bebeld\n10 cle behind them Pharaoh and all his hows, they were\niceay aed heer ei ot te Lo\n\n'Aly the sea sam and fcd™ (Ps can, )- What st it, and\nce? It sw the cin of Joseph, the man who\n'lod and went outside\" (Gen. axa, 12). We likewise ead\n\nHi\n\nseh seunin eon) wt\nthe Eaypinn sald \"Let we he. Why id sey\nBn my pnd endl Epp\neee\n\nEapemmernacre\n'such is appoinied in the fst one's stead, in order that there\n'should be no break in ther service in heaven, (ggh] a8 iis\n'writen: \"He giveth it (the Kingdom) 10 wlomoever he\n'wall (Den. 14)\" 'Quite ao F rejined R. Jone. Then he\n\nta Eye ahr ye\" shall be that which 12a,\nhe\", and of this ever Devad peayed thar it should maniest\n\nthe strength ofthe heathen ations be made a rough ond\n{hes domimon be cnded ad tho greatness be eo ow\nUnd all thar power and lors wana, that cry one who\nSearer unto he Shek} should if up his bend, pereciog\nthe ploy ofthe Lord and Swelling the pene of Hie\nKingdom\"\n\n'While the two were thar consrsing they sw # man\n\ntho carried a bundle oa his store On\nFeroing him Riya exlameds et wx erry om, since\n{Reman nay bes eather an peramon, at woul\n'rong for ust tevel i hs company.\" Be Jone, however,\nTid xy. rather let wt down here nd wa i he comes\n{init snc he may bes gret and wine ma.\" So ey\n\nasa THE onan tit io\nwaited by the madside After some time the stranger dew\n'near: when he reached then he paused and addressed them,\nsmying: \"The way by which youare goings Garesrows, cept\n{fora large company together, Lknow af different way which\n'would be better for you, nd feel incumbent ox me 12\ntell you no ax not to transpress the commandment: \"The\nshalt not put stumbling Slock before the bind (Lev. 25,\n14) for you are,as it were, ndeed blind in eegad to this road\n'and ots-danger, and) may rik yout lives.\" Sad RL Jowe-\n\"Wess be the Merciful One for causing us to wait here til\nthou eames by !'So they ined him, and he tld them not\nto speak tll they should have let the spot. Hie then led them\nbya diferent ead. When they were st safe dance from\nthe place where they had halted he ssid: \"Doce on = time\n'to pres, one scholar and the other an ignoramus, posed\n'along that road; and the ter rose against the former aad\nTiled him. Since that time anyone who passes the spot where\n'the cme was committed i in danger of his lie, forall the\nTiriginds and fons that Gwell amag the moundains do\ncongezate there and be in wait for passers by, and fill\n'spon all thar venture by that way, and rob and kill them:\n'3d the Holy Oae require the blood ofthat peso everyday.\n'The stranger thea began 10 the vere: Ar jet\n\n'hall he (Sowbers) mare = Nab tha dey. he shail shake be\n'hand against tht mount of the danger of Zien (Ise. x, 33).\nFie aid: \"This pasage hat szeady been interpreted By the\n\nSatta Dot I shall give you an esoteric\n\nof Anion wy wife\" (Ex. v=) The agony\ninterpreted, refers 20 the Commmunaty of Iaral, jn which\n'Aaron is the \"iced of the Tesde\", to prepare the howe,\n'tw serve her, to lead er tothe King, i order that she may\nunite heritf with him. From that ime every priest ho\n'ministered in the Sanctuary had che same office as Aaron\n(eo wine Tere! with Gen). Achimcich was 2 great Bigh\npriest, and all the priests who ministered under him were\n\"fieads of the Matrons\", and when they were killed by\nking Saul the Matrona remained alone without ber friend,\n\nhe] aeemacaw (ex00c8) 3\n'andes was moe 0 mits to er to preparer \"boos.\n'zat lead bert the uns withthe King Hence, from hat\n'day she pated tn the \"Left Side\", and it has ever been\n'ying tm wet fl wpe the world I Bled Sal sad toe\n'ms, and che kinewop posed from his ine. and hasards\n(Bad ayrnde ofLoraces perished Ad the tof that st\n'hong over Isa! uml Seonachen came and sured =p\nagain Neb, the ony of prea, te GIy of Achimeiech\nThis \"the day—in No\", the Etch dey, when the\nCommunity of Ise los her fedal \"freed\". when she\n'remained without the \"Right Hand\" torn withthe \"Lal\n{ore post belongs tothe Right Hand) \"Ges of Saul\nSEE\" (Id): Sul mextoned becae be Like the ps\nand was the came ofthe Right Hand being vprocte frum\n{he wold. So alo eve: sce that priest wan billed. no we\n(dares pass th spe, lest he endanger has Ie\" Sd 1 Jue\n1K Hye: \"Did occ ay, pechage tesa gretman ?Then\nIhe appbed to him the wend \"Blowed be the man that\nSeda wadon and the man tht ecteth uedentanding\"™\n(Prot ah spn \"Such ae [su] we win fund hee\n\nem the a word of sao and were inspired\n'understanding to wat for ther! We are of those for\n\nsthses more and mese uno the perict day\" (ids, 18)\"\n'So they ead oo. Then the man begm te give an expo\n'Stion. of the yene= \"A psalm of Duval. The cart is the\n'Lord's andthe fulness thereof; the orld end they that doell,\nthere\" (PS. XU, 1 3) \"Sometimes', e sab \"the tite\nSof David = puke and sometimes \"> peal of Ded\nWhat ie the diference F \"OF Dand 2 palin\" signifies 25\nbere, that David sang eneceening the Community of lari\n'but \"a psalm of David™ signifies Gar be sang conceming\nRotmelt The cath isthe Lord's and the fulnes shereel™\nrefers to the Community of Israel and all the roulinades\n'who are stinced to ber and ae called \"fulnea\". ~The\n'world aml they that del herein\" refer nthe hrwer work\n(Gili iret, which under the ais Jere, be\n\nase THE zOMAK UL [=e\nwritten: \"He wil judge the world (eb!) én righteousness\"\n(Usd, 9) Whether 2 individuals, tations othe whale\nWword, they are all inked to this sphere of podgement\n'hold, Pharat mbibed fom that source, so that be and\nhis whole peopie perished. Ax soon as this jodgement ss\nweakened agaist him his celestial guardian was removed\nfrom his dorsition, shaken in his power, and al whom be\nrepresented on earth fll with bim. This t the siracance\nifthe words, \"end he tok oftheir chariots whee!\" to wt\nHe annulled the power of their supernal guardian, and the\nresuk was that all the Egyptians died inthe sa. Why inthe\nSea? Because the supernil \"sea\" was roused aes them\nSand they were delivered into is ands\" Sad Bia\n\"Quite so. And therefore it sys: \"His choves capsins alo\n'were drowned i the ses of Suph\" (the Re Ses) far\"Suph\"\nsugges \"mph, an end, namely the end of the grades of\nhe supernal powers! Seid Rc Uiya: \"The expan \"Wt\n'ey deve them heavily\" (Heehedath), in the verse, 1 =\n[pref that man receves measure for mesure. Pharsob ase\n\nAxo Tux Eorrriaxs (Missin) sats, Ler vs rire\nFaom rie Face OF TAKAzL. Misnaim here signifies the\n'celesial che who was in change of Egype. Sat R Jose:\n\"This presents a dificulty For inasmuch as be was already\nremoved from his domain, how could he parse\n\neacinee ? Dut the truth ia thet i this weateoee igre\nsignifies the Egypt ofthis world, but inthe second half\nof the verse, \"for the Lard fghteth for them against the\nExgpeions\", the term Mert refers to their Gueftsin om\n'ugh Thee Yee thus ameunss co saying chat 2s ther power\n'was broken on high, so as ther power broken below, and\nwhen the Egypte perceived the orechrw of their\n'celestial right and power, they sid: \"Let us fee frm the\nface of Laral. Observe that when the Commun of Issel\ntestis hee isa string among al the legions attached\ntw i, buch ox high and below, Iere eising above them all\nFor Tera derive their face fooen the body of the Tree of\n\nsersid]——_esuazas (ex0008) 155\n'Life, and it is for this remon that Txract are attached to that\n\"Tree mere cacy chan she alate asta And when\nthey hesir thomscives the power of all thine who bave\nwaay over them is shamered. The celestial chuettan of Ezvpt\nSpe Tcl with all mame of hardaip, tt acre\n'Sar cred she lower hinge were cred wih im. Hace\n'he words of Scripture, \"Yor the Lord Fgtcch thew in\nEgyy. aleing tothe cele cision\" 8]\n\nHiga applied to the Community of Teel the vene:\n\"She ise the merchants hap; she Eringeth er fod frm\nafar (Prov. at, 14) \"The Community of Hane, be wad,\n\"ceed brings er savatinn from ae, 2 wit, # crt\n(god that res opon ber, ruagh visch ae ened al\n{he sercams the Sw into the su. Toth grad they set,\n1m be emptied ino the aa once mae, 10 tht thee ould\ney Sipegeed Roe Serpe a ples eee\n\nup zona sit ine\ncerery way to keep the way of the tee of life\" (Gen, mt, 33)-\nNow, what is \"the way of the Tree of Lile\" ? This is the\n'pret Matrons who isthe way tothe great and mighty Tree\n(OF Life, Comecting this its writen \"eho the bed which\n{if Solomon's; the three scare valist men are about tof the\nvaliant of fare!\" (SS. 2m, 7), namely, the Supernal Iara.\n\"They ll hold swords\" (ibid. 3), and when the Matrona\nover try all une with her, as ie writen: \"and the\nange of God, which wet before the camp of Israel, removed\n'20d went behind them' (Ex. x18, 19} Ie, then, the Shekinah\n'aled \"the ange of the Lord\"? Assure ! For thes said\nK. Simeon: \"The Holy One prepared for Himelf a holy\nPaice, 4 supernal Palace, a holy City, 2 superna City,\nwhich called \"Jerusalem, the bay city'. He who wishes\ntwee the King, rust emer though this holy City and\nthence take bis way to the King: 'this i the gate of the\nLoxd ito which the righteous shall enter' (Ps. cxvat, 29)\"\nEvery message which the King wishes to send out is sent\nthough die Matrona, and, conversely, erery memage sent\nfrom the lower spheres to the King must fest reach the\n'Matron, and from her goes tothe King, Ths the Matrooa\nis the messenger between the opper regions and the lower.\nFor this reason she w called \"he angel (memenger) of Goa\".\ntay be ased, is it eansenant with the dignity ofthe King\n'hat the Maton shouid declare war for him and receive\npettions 40 him? The following parable may explain,\n'Xing married « noble lady, whose worth he extcmed 20\nInigily that in comparson with her he regarded all other\n'women 25a mere vulgst herd. \"What shal I do to honour\nhher? be thought. \"T will give her full enetrol ovee the\npalice and over my whole household I\" Sa he made a procia-\n'mation that all the kings business should puss through the\nTrans of the queen. He also handed over to her all the\n'wespans of war, al is military advisers and general all his\n'pla, and fadeed all his treasures of every sort, and said=\n\"From now anyone who winhes to speak to me must first\nsmue known his suit unto the quem.\" Similarly, the Hay\nOne, blemed be He, cut of Hs great love for the Com-\nsmamnity of Tere (represented by the Shekinah) hax entrasted\n\nresid) sesHauan (x00) ast\n\n'ations w be of no account is comparson with be. \"There\nare threcsore quects, nd fourseore coacubines, and virgins\n'hour number; but my dave, my undetled is but ne\"\n'1, 8g). He resolved that His whole hovsehold be\n\nFrom now, he who wishes to speak in Me\n\n'thes all\nfrat make Known kis concerns to Thee! Hence \"the\n'God went behind them.\" Why behind them ? Ie\nface all the grades of fighting principalities and\n\nHt\n\n25 iis watten, in the Song of Deborah: \"The river Kishor\n'gwept them away, that ancent nver, the river Kishon!\n(God. 6,21), And in the futare all of them shall be delivered\n\nAND THE MELAR OF THE cLocD REMOVED FAoM aE-\nFoRe Tika AND stoop arisxo Ties What was this\npillar of cloud ? R. Jose said tha it was the loud which i\n'always seen with the Shekina, the coed anto wich Moses\n'entered (Bx. xa, 18). R Alia sad that it was that whieh\n'supports the Zaddit, coming fom the ete of Grace (Heed),\n'whereforeit went by day, whale there was another coud which\nsweat by aight and was called \"pillar of fie\"\"? R. Simeon\n\nit ie roman it fs\nssi thar the pil of cloud by day represented Abraham\n{Gteryand thelr of fie by nigh, Ine (Sere) bh\nSeats beng sited i the Seka, ugh the agency\nSf the grade mentioned by RAB. \"The word \"remored,\nfnthisscteno' be si, \"npc ta there was arene\nfrom Grace to Severity, forthe Sime had arved for the\nTiny One to dothe Hemlf wth judgement\" Ke Seveon\nfortes sid that the \"Mona™—the Shek them\nler fulnew and erection, manifesting bo atributes and\nRpecening in bese eeny-suo bly Nome\n\n{othe theodore! In vie of theft order of eter,\nthe the here with te get of Grice, shining with\ntte respindence of the ight whch the Superal Father\nCaused toshine for hein vite o the accom she adorned\n'herself with the implements of war, expressing Severity, and\ney \"whips of x, comming eet te Boece Mec\n\"The thd onder ofthe leer rersent He i gumenes\nof perp, the slocomest af he ily Sipcoal Father,\nSedeeed \"lenny\" (Teper) which ie commentated\ntothe aly Som (eth ser Fenn the Teragrenmatn)\nin seventy crown from these of the Father (Vad) and\nShe Mather (1, We hve bon tmght that rom te sede\nft Grace there a seventytwo wines: fom the sie of\nSoretey sce ten echo: foo ie ele ot Bese,\nscreeyio colors of pizy_ fo the Wratsendent sphere\nyal ned ns thc tie formate Hel Ne\nthe mystery he Divine Chri Here (athe the verses,\n\n'erm (19) it to be written straighy, forall ts inital letra\nse found in Hesed: the second verse (20) is to be writen\nbackward, forall ts seouad letters are found in Geburah;\n\n'opti Dovne Nie of tres in try wed pedacn, nak\n(Senbned scoring ram mle, ew thar seat ne ht\nof the seme the eal nen seen eet\nsecte chch te Cotsen neces meme\n\nsuperna! ely crowns: Whea thea rach Hi the Faters\ncromnel and thre & completes. Then the Marona,\ni this cletal procession, is crowned by them\n\nSid is cadowed vith the power futag from al of hem.\"\nSaid. asa: 'When the Irate eocamped by the sea\nfs many hos, [52] any arms, may cng, above\nFs [eelege: ee iccepatdr pagan\nfrafed uate Ca Land The wa wos sory, fa wares el,\nbehind them were all thine host, all thor arma of the\nEgypt and above them wer al ote crea fy and\n{hey begun cry to God. Then \"be Lord said unto Noes:\n\n160 we z0nan nt fed\n'Whe eriest thou unto me ?\" Then the Most Hoty Ancient\nOve appeared, sad Mercy vas manifesed in all the upper\nsword and all rhe lights wer it\" R saa said: \"When the\nTights were it the Sea begat exerci supreme yadgemeets.\nsd the upper and tower beage and powers were delivered\ntino ite hands\" hence the expression, \"as dificult as the\ndividing of the Red Sea\", because thi depended oo the\nHoly Ancient One\" Suid R, Simeon: \"Theresa certain hind\nfom earth for which the Hoy One. blessed be He, docs many\nthings: when she eres He hearkens to her afficnons aoe\ndelivers hee When the world fxn need of mercy, of wate,\n'he Gres aloud and the Holy One answers he prayer. This\nJn sienied by the vere: \"As the hind. panteth after the\n'rater brooks, so panteth may seul after thee. O God (Ps\n{un 2) When she s about to beara chald and sin dificult,\nhe pats her head between bor knees, and ens bitty, and\nthe Fly One eras 3 xerpeot which sings the plse_ and\nSaruphteay debrrence comme to ber Sumncon, Bower,\n{eddod: Io thie ancy, \"thes fast fer atk wor tempt the\nLond\n\n'Tavs sue Lose saven Ienann 5. ame Tanase aw\n\nrut Ecrerinn(s) DAD. God showed them Egypt's\n\nAxp [suas saw rue cavay mano... R Higa aa:\n\"Here was the Sapernal Hand completed with alls fingers,\nsand the Left Hand was fochaded ein ite perfect man\n'esotion st mast ever bein the five fingers of the Right\nFland. Foc we have hee taught that al included in this\n'igh Handa al dpe pn at is wt, \"Tip\n'ight and, O Lard. i become glorious in power:\n\nnO Land tah Sched pest sey Ud 8)\"\nJR Isiac said: \"No ane ever hardened tis heat apuinat the\n'Lord tm the seme dearce st Pharech.\" Said R. Jone: \"What\n'of Sibon and Og ? Were they not equally hardened ? R. Tse\n'armweered, that whereas they hardened their hearts agsinet\n\n{sh ed wen Go ne by me of i Crown fn\nVie demyeth the plot tad the wicked\" [se] for the\n'ighacor te then pied forthe put ofthe wicket ae\nithe weten: \"He nad the ange tht deren the pope,\n\ni YHVE, whose woice 1 should hear\", and he dewersed\nishmest; bur L have not dane anvehing of the kind, way\n'Should 1 have such a fe? Far st was him that fe i\nTwniten, \"He that feared the word of the Lord among the\nsercants of Pharsoh «7 (Ex. 1.22)\"\n\n\"Axo Denar sa THE GHIAT MAND. AND THE PEOPLE\nyeanen tz Loup axp sriitvep ts TH Loxo xp\n\nbz site Z0HAR 1h Ine\n'Moses nis seavanr. First they are called \"lara\"\naod then \"people; why ?R. Jab aid: rac bere refers\n{othe patrarch Jacob, who, having come with ts children\nto Egypt, and having suffered the bitterness of exle with\n'them, now actually sa, although be was dead the\n'wrought by the Holy One, biewed be He. The Lord aid\n{unto hima: \"Arise and behold what [azn doing for dy chal\nren' abe, bow 1am bringing them out ofthe catches of =\nrighty people\" This tales with what R. Jose sid, at\n'hen the Ibracites went into cxie to Egypt, fear and\n{tembling came over Jacob, so that God had to say tim:\n\"Fear not to go down to Egypt\" (Gen. xix, 3) Even then\nthe was sill afraid Jest they might be exterminated there, so\nGod resssred him by telling him that He Himself would\nse down with him to Egypt These expremed his far\n'that he would not be buried with his fathers mor wteess the\nredemption of his children and the mighty works of the\n'Lord, Then it was that the Holy One prom im \"will\nao surely bring thee up again the emphatic expresion\n'that Be would be Gr brougit up to be buries\n'pehbahen and thes ain wae\nBe fund an ed dition of tin wd\n\"Hleomae he lved thy fathers . .. he brought thee out\nin bis spk wit his nighty power cut of Egypt (Dest ¥.\n{37}; \"am hie sight\" refering to ood. According to RL\nHezekiah, however, \"in his sight\" (it. countenance) refers\nto Abraham, of whom teas that he ell \"om hs countenance\"\n'when the Lord announced to him the bth of 2300 (Gen.\nit, 17), because i es hard for him to beheve thet 8 mat\nof his age could be father to a ncwhorn son, and the Holy\n'One had to reasnire him, revealing to him that he wae\ndestined to be the father of a grest nation: and therefore,\n'when the children of reel went out from Egypt in vheit\nTrynads, He ler Abrakam ew ther progres Re Abba seid\n'thot all the petrarchs were witneacs af the redemption.\nBlea finds this indicated in the above vene: \"in his\nsight refering to Jacob; \"with his power\" to Iaxc; sad\n\"greet\" indicating Abraham R. Semcon added chat it i\nalways forthe sake of the patriarchs thatthe Lord redeeme\n\nAwe stant s4w Tie GREAT HAND wnten THK Lom\npip urox Tue Eavrriass. They had seen how God\n'ad smitten the Ezyptians even before this but oxly sow\n4 they bald the Hand of fl Sve gers which hand\ncalled \"gest\" because # inclndes ether \"five Sogers\",\n'namely those of the Left Hand, as we have already made\ndr, and cry \"ine\" smelis many Divine poe.\nsod signs, by mane of which all the grades of uml\nCelestial powers were brought to nought and itis of this\n'har the Inraites had 2 revelation 2 hut moment by the\nses shore.\n\n#\n\nAxo vier seLieveD 1% THe Lone. Was it oaly then\n'that they believed? Do we not read that \"the people bdieved™\n\n'orld subsoming ia self all (the emanations). From this\nJower word fasve punishments to mankind, and through\ninh * Saltash\n\nie me roMan it iss\n{ako God did wonders and miracks for Tere And wc\ntho mold was arte to perform nender, the Egyreane\n\nSeliverance was wrought for Isic. Hence the words, \"ye\nShall ce them again no tore for eve\" ('ad \"alm, it unl\n42 world), meaning, ye shall aot sce them unt that world\n\n'be roused, and they will be delivered to jadge-\n'ment; and as soon a that took place \"Israel saw\nEgyptians dead upon the sea share -- and they bebeved ix\nshe Lord and Mones His servant\"\n\n'Se el ft nk spr fm abe, that the aly apt\n'Si nue fh t the wold thmogh bam a fro she\nFeprocnatee of the ey Fath, When the four arved\nbas riaere dpe ee phe hari\n\n'Gccend ino hn world. God heonght forth & ely apt\nFoon depth of sepphicc mar whch tes bien\nsed crowned i woth crowns aed ilomined with two\nenied ond fret fh atte ere lon\nse ave one eto charge the mba of Hs wn Hose\nfeist withthe ore hundied and scwentythree eye. Then\nHe cowned yet apn wth five zon ech of whch\nscant and thmined » howd wort of gh se\nings seed inthe secret tees of te ody and hghe\nKing Then the Holy One led it Gough al the fpf\nsplendour of he Garo of Eden, and brought Hie\n\nthis Reng all the keys of the King and appeited him the\n'SSthfal weward of the Houscholi The leter He drew magh\njeune him was tecrows. Then the spat descended\n\n'hikren of leat sneha they began 0 ing\"\n\nTans sang Moses ND THE cHILoREX oF Issue\n\n165 THE ZOHAN Itt ue\n'u1s sone UNTO Tux Loup, Suid R. Abba: 'I have\n'cxaminedall the songs which Inrael sang unt the Haly One,\nand I find that all of them began with \"when\" (ax) (CE\nJos x, 13; 1 Kings vm, 125 Num. 0, 17) The reason for\n'this is thet all the wonders, and all the mighty deeds which\n'weve done to Terel when the Fight f the Hoty Amctoct One\nshone in His crowns ae engraved in the letters Alcph and\nZain! 'Then there is song, the song of all sides. \"Yash\"\n\n\"proves that the righteous ofthe past =ge, although\nthey have entered into the highest regions and are united\n'with the \"Bundle of life\", will all rise again in bodily form\n\n1x the future Redemption And why ? Ave they not already\n'bound up with the \"Bundle of life\" ? Why bring them down\nearth again ? Let\nsseewer. It has plewed the Haly One, in former time, to\n'end down te earth theee epints and soula whe belonged\nto the highest supernal grade Should He act chen lt the\nspurts ofthe righteous men come down aguia in the futore\n'when He will make the crooked straight (Le. redeem the\n'world)? For, indeed, \"there is not 2 righteous man upon\n'can that doeth good and sinneth sot\" (Eecl. vn, 20). And\n'even the Snless ones who nly died because of the \"counsel\n+ gh setae he ft Sepheah and Zane the arene (ater ste\n'Sou me whem te ia te Cometh St phe\nSa oe oe ch SA ee pe\n==\n\n&\ni\nfr\ni\n&\n\nese] esuatag (exoncs} i\n'of the Serpent\" wil arine sod be ooureliors tothe Mem\n\"Moses and the chilren of Isc] will sing this song\" The\n'ame is implied in the words: \"Ac in the deys of thy gong\n(out of the land of Egypt will I show unto him marvelous\n'things (MBeah vn, 15), where the \"him\" refers to Mases.\n'Also: \"I wll ahow him the salvation of God (Ps. 34); \"E\n'sll show him my salvation\" (Iie. 3c, 16). [548] Mines and\nthe children of Ierael will then sing' \"Unis soog unto the\n[Lord the song of the Mtrona to the Holy One, besed\nse He We have heen taupe that wemry one whe gs thie\n'aren aly ih wor devon will be wey ving\n\nthat & to be, for ic refers both to the past\nSexes ea acee ees eee amen\nef Gath and mysteries relting to the days of the Mesish.\n'The Shekinah will sing ths sing to the Lard, became te\n'King will recive Her with 2 radians crantenance. R. Jone\n'id that the Sbekinah wil praise the Lord forall the ence\n'emtion of ight and holiness which the Holy King aball\ndirec towards her. Said R. Judah: If this s the sone ofthe\n'Shekimah why docs it say that Moses and the chldrea of\n'aed camg it? Blessed were they that they knew how to\npraise Him fr all the power and might wbich the Sbetinah\nfecrives and shall receive from Him, the Holy King\nAeserding to BL Abbe, the singing st tebe directed, eat 80\nany of the cmanatioes of the Deity, but tothe Holy King in\n\"His very essence, 2 it ays, concerning the song of Manes\nsed the chen of Incl, that they sng \"we he Lond\n1h Joe ssid that the words \"this song t0 the Lord\" refer\n'w the \"river that ives forth from Hen\" (Gea. 2, 10),\n'rom which al the abundunce of oil issues to kindle the\nTighns; whereas the words \"I wil sng unto the Lord\" (lid)\n'efor to the Supernal Holy King.\n\nAmp SPAKE, s471Xe> this repetition denotes that i is to\n'be sung in all generations in order that it should never be\nSorgoten, for he who i worthy to sing this sang in this\n\nFB th seh rsa ov Se Kale i\nier eee eee\n\n168 'Yme zouan 101 (sab-sse\n'world shall be worthy to sing ij the world to came, and\nto decare praises with it im the days ofthe Messiah, when\nthe Community of Irae! will rejoice in the Holy One.\nSaying\" means saying at the tne of the Exodus, saying\nwhen Inrel wae in the Holy Land, saying in eile, saying\n'when Teac will be vedeemel, saying in the world to came.\n\nTWILL $1NG UNTO THE LORD. As stated above, they\nspoken the name of the Shokinah, hence the singular \"To\nthe Lord\"—to the Holy King. For highly exalted is He\n(gavk gaah)= He ascends to be crowned with His crowns in\n'order to dispense blessing, and perform wonderfl works,\n'and te be exalted in and thrugh all; ext! in this world,\n'eae Bkewse in the world to come; exalted in erder that\nHe may eroven Hienself with His crows and be gheified in\nperfor joy THE HORSE AND 1s RIDER MATH ME\nJHwOWN INTO THE SEA. The domiaion below and the\ndominion above, which are bound up the one with the other,\nIhave been delivered to that great \"Sea\" and that great\n\"soverignty for punishment at we have been taughs thatthe\nHoly One does sot exercise judgement below until He hax\none so above nn the eelewialvepresenatve of the particle\nfat, 28 i says: \"The Lard shall punish the hist of the\nIhigh ones in the eight (beaven) and rhe kinge ofthe earth\nvypon the earth\" (Iss. xxv. 21} RL Judah said: \"On that\ntopht extreme seventy was fond, for the Matrona atked\nthat ail the hoets below and all the powers above should be\n<elivered unto Ber. And so they were\"\n\ncred hast laid thine hand pon me (Ps Ceex. §).\n'He said: \"How greatly is st incumbent on the children of\n'men to wlotify he Hily One, blessed be He ! For when He\ncreated the world [552] He looked on an and designed to\nmake hie to rule ever all earthly things. He veas of dual\nform and resembled both celestial and earthly bongs. The\nLord sent him down in splendour. so that when the lesser\n'creatures beheld the glory of his wate they fell down before\nhim in awe, a it says- \"And the fear uf you and the dread\n'Wf you shall be upon every beast of the eafth and upon every\n\nsa) rswracan (Fons) 169\nfore! of the earth\" (Gan. 1,2}. The Holy One brought hia\nio the garden of lis own planting, so that he might guard\n\ntake the sal? \"From the\ncmanate\" Thus R. Dac. Said R. Judah: We learn this\nfrom the were» \"Let the earth bring forth the living sl\nafer ts kind\" (Gen. 3). \"The earth ics the place\nthere the Sanctuary stood, and \"living sou refers tothe\n{lof he Git man\" Kiya said: Adam ew more ofthe\n'pera wacom then the anges above: he war able to\nfenetate it all things and to bein closer uason wah his\n\nof Eden w till the ground\" (Ui\n\"The firs man consisted of male and female, frit\ntw make man in our image afer our Hkenem\" (UNE, 28),\nthick inate tat mle and female were orginally created\n2s one and separated aferwards. When it ayn, \"the ground.\nfrom whence he mas taken\" (I), the ground' represents\nthe femiine principle, and the Hly One assoviated with\n{ie to create man\"\n\nMy sraioru ap sone 18 Jan. R. Jose said: \"The\nYad and the Hé in the Divine Name are mingled, snd one\nis contained in the other and they ae never separated, being\nforever united n lve, being the source whence emate all\nthose steams and spriags of blessing and satisfaction to the\nuniverse. The waters ofthese springs ncver \"deccive\" (Lea.\ntwit, 12) Hence: \"and He became my salvation\", since for\nthis purpose and unto this end the Hoty Ring reveals His\npower bdow, and the Right Hand is moved to perform\nmarvellous deeds\n\nTansey Goo ano I wins Mate win 4 AMTATION:\nJue Goo oF My rarwam, aN 1 WILL EXALT MIM\nThis is my God\" refers to the Zaddi, from whom blessings\nfmanate on the marred state: \"and! 1 will make him 3\nIhebitatioe\" in the place where love ie found, namely in the\nSanctuary. \"The God of my father, and {will exalt him\nswat ssid by Monee (the Levite) in regard to the supernal\nSphere whence the Leyites derive, 30 that in this way there\nshould be symmetry and pecfection in that place. RL Isaac\nsaid that \"and be became my saleion\" refers w the Hialy\ning, ain las. 0, 2. [558]\n\nHe Hezekiah interpreted the verve: frjend lveth at all\n'times, end a brother it born for adversity\" (Prov. 2x0, +7),\n2 follows. \"A friend\" is the Holy One, of whom it is\n'written, \"Thine own friend and thy father's friend, foreke\nfoot\" (bid, nevi, 10). The Terelites are \"brethren and\nfends uf the Holy One, and therefore when their enemies\n\n\"His fiends suffers tribulation through his enemies, she Holy\nKing ie rowed in Hie auengt co avenge him; His power is\n\nHoly Ones and sang prance to Him, saying: \"The i ty\nGod and L extol Hitn; the God of my father and I exait Him\",\n\n\"Vet man can and must elt Him in the sense of waiting in\n'hia mind all the atenbutes in the Holy Neme, fr hist the\n'supremest expression of worship.\"\n\nTR. Judah iat one day st the feet of R. Simeon, and he\nbegan: 10 expound the following vene: The voice of thy\n\nca 'Tae 20MAK 4H bet\nse altcether\n\nSeatchimen\", he sal, 'are those who \"watch for the\ntime when the Ualy One wil build His House once agin.\n\"The eo of the pat tme \"ied, where we slid eer\nsuave pected the future \"all ft somes theless that\nthew as fiftd up his vice in weeping and lamentation\nover the destrassion ofthe 'Temple tall be sethy to be\n'hated ainong those ef who tans \"Uhey shal ng\nSogster\", and to enjoy the piviage of Behalding the\noly One when He shal iehabit is House once more: The\nswords \"when the Lord reas (}o) Zion ae be under\n'Mood ae meaning \"when the Lard Binge tack Zace™ Fer\ntrhen the cathy Jerwalem vas destroyed, td the Con\nIhuniy of lore! was seated over the face of he earth he\nHoly King drew Zion up to Himself and strech it oat\nbefore Him, Because the Commortyof lal ws bansied\n'When, bencver. the Conmmunty of Irae hal be restored.\nthe Haly King will estore Zao to place, to asst if\nsnk beri peer bli: aed the children of feel wl sng:\n\"hese my Cad, ond {have prepared or Him an haaton =\n'Comezning ths sis writen: \"This is the Lard, we have\nseated for fam let ube lad aod rece hie mlaton'™\n{isa exe. gf mening, Besally, \"is His own salvation\"\n\n'Tne Lonp iss stan or wan, rr Lomp 1515 wast.\n[RA refered in commecion with the verse ta the word\n\"Therefore it st ssid sm the book of the wars of YHIVH:\n\"Vaheb in Supha, and in the bros of Aroon'\" (Nur 2,\nHe ssid: 'liom anucuwusly shoud one ponder on each\nJord ofthe Terah, for these = not « single word in it whack\nbors ot conta altenone tp the Supernal Holy Name, me\n2 word hich docs we Contain Tmamy emjicricn, mats\naspect, many mets, many branches [sba} Where now\nthis \"boul of the wars of the Land\"? What is meso 1, 96\ncomme, the Towsh, for, nt the mmerabers af the F\nhurve prented owt, he who & engage in the Pattle of the\n\"Torah struggling tm penetrate ito het myers, will wrt\n\"Acces the mest, th pe Zine Yer\n\ncal aesmatay (txeoes) ™\n'from his struggles an abundance of peace. Al other wars\ninvolve strife and destraction, but the war of the Torah is\n'ene of peace and love: \"Vaheb in Supha\" may be read\n\"ahabah becepad!. \"love 16 in ber end, for there is 80\nJove nor peace like thin The word \"book\" is wed, and not\n\"vorah\" 3 we might expect. foram esoteric reason, viz tht\n'here is « divine sphere called \"Book\", as it says: \"Seek ye\n'out of the book of the Lad and read\" (Len tax. nf), 0\n'whch all the miphry works of the Lad depend and from\n'which they emanate With this, God made war agunst 4\n'cecum aphere atthe cad (sop) of the grades called Vabeb.\n(Got shoo fought agpin the \"henoks\", he subedary\n'pecipulities attached tot. Me waged war from the region\n(Gllnd \"Arnon, which isthe sphere ofthe sspereal mantal\n'union! which i sever diuolved. Therein itt rooted and\n\"pprends is branches to make war every de and mei\n{festgreat and glorious power. Wea the mighty works ofthe\n'Lael ste round and His haties begin to be waged. bow\n'mans celestial warriors are stirred up 10 do mareal dds\nfon every side! Then swords and spear are berted, and\n'mighty deeds begin. The sea grows stormy and the wee\n'thereat rise mighrly, and che beats tom on the ening\n'waters. Then the fray commences with canpults ance,\n(pwerde, sd arrows, sed the Lord takes command of Hie\n'Roms to condact the Parle. Woe unto those azamit winct\n'the Holy One declares war ! The Lord is 3 man of war.\"\nFrum the leners of this pha lines of butte are formed\napes the tec, che cacoics of the Led. These beets\n{ie known w the initiated, as has been explaned elerwhere.\n{time v9 come the Haly One, blewed be He, wil condact\n1s stupendous warfare againet the heathen tations, to the\n{pbry of His Name=~Then stall the Lord go forth and Fhe\n'xzsmst Dre nations\" (Zech, stv, 3); \"Ths will T magnify\n'mif and 1 will he Enon in the eyes of many nations\"\n(Bek. saver, 23)\n\nPuesann's euauiors xp ats MIGHT ME CAST INTO\n'TaL Se8 ANN THE CHOSES ONES OF HIS KSIGHTS WERE\na a\n\n4 THe ZomAR 1H [ste-586\npxowneo 13 rile Reb Sea. R Judah sid: When the\nIsadites were about to etss the sa, the Holy One sid\nto the angel who is appointed over the sca: \"Divide thy\nster FW 2 mtbr angel \"So ha My ike ay\n{rms thtauh.\" \"Do they really desrve this\nSa Ne weed \"Wie he foe Stree Eee do\nand the Egyptians?\" Sid the Holy One: \"I made ths\n'ondtien wh the sea wheal created the weld!\" Thereupen\nUe evereed His power ati the wate were ped up, here>\nfore tis writes, \"The waters saw the, O God, the watere\n'aw thee, they were afraid; the depths abo were tvoubled™\n(Ps. sawn, 17) 'Then He sid to the angel- \"Extermimate\nAl hose hows\", and st then covered them, 2 says \"the\n'charts of Pharch and hs hat he cst nto the sea™\"\nSaid K, Elza: 'Beholl, how many chenot, how may\nhost, the Holy One has formed above | How many camps,\nhow many divisions! And all of them are [si] kaked to\n'ne another, all are charon one 1 awther, manifold pradc,\n(Gren and yt arsed! rom the left eide the hares of the\nnbeiy precedes rc up. They ako are linked oe with\nthe cher, grade to grade, the preset of them being, 2 we\nIhave already pated out. \"the Brthere of Phacioh wham\nthe Haly Onekiled.Allofthese unbely powers are Severed\n'uno the jdeement of the King. the which called \"the\nrat sea\", io rder that they may be uprocend each i bis\n'own grade, ad be umerly cat down. and when they are\n'oben above, all thar councerparts below are also Seoken\nand lot inthe \"lower sca. As to the \"captains\" (alsin)\n'who were drowned inthe Hed Sea, thas leads been made\n'Sear that all hae grades consot of tre (slot) sites\n'ash (rao and ce, the tad, corresponding 1 the holy trad\n'Showe) They were all deere nts Her (the Sheksnak')\nIhand, that their power might be broken. AN the ten punish\n'ent which the Holy One brought on Egrpt were achieved\nbby the power of one \"hand\", forthe \"left hand\" is inciaded\nia he igh, the ton Singers forming ane entity in correnpen\n'dence to the Ten expresions by which the Holy One\nGengared. Then came 2 punahmest which war equal\n2) the rest. that of the sca! \"The last one was the hardest\"\n\nsti-sre} sestatag (exoovs) ns\n(Gs. vam, 25): And in the future the Haly One will deal\n'sieaaciy with all the hems, princes and chicfuins of Edom\n(ome), ast is written: \"Who is be who cometh fora Edom,\n'with dyed garments from Boerah? I that speak in rightewse\n'Bess, phy to sve (Kn Lam, 2)\"\n\nPuAssom'scHasiorsixp M1GHT WE CAST INTO TaE\n\"rea. Rlaaee referred to the verse: \"When he otiereth hie\n'voice, there #3 make of waters in the henvens\" Jer.\nX13), and suid: \"According t0 tadtion, the Holy One\n'created seven Sexvens, and in each heaven sts and planets\n\nSed. Arsbet io above them all The length ofeach hewnes\nJe woch hat it would tate two bundved year to traveme,\ndznd the distance between cach heaven and the next would\n'ake five hundred years to traverse. As for Arabot, one would\n(penl one Und re hundred yearn to ever 2 wtole\nSeegih, and the wlfisme number for trvermng is Sera.\nAllthe heavens are Highted from the radiance of Arabot_\n'Above Arabot is the heaven of the Hayeth, and above this\n{er sphere another heaven biginer then all, asi 8 west\"\n\"And the bkesew of the emament upon the heads of the\n'Bayoth™ (Ezek. 1, 22) And below there are many charts\n'a the right and and atthe left, of many grades, each with\nits own name. And beneath them are others, smaller and\n'yet more waned, which are the smallest ranks of this celexa!\nbut unbaly order: as it is meinen: \"The seas great\n'small heats snd grest are there (Pa. crv, 25), 28 me hive\n'MBrmed, thet on the left side below there i 2 ruler, the\n\"other ide\", attached to thone above, but they are crusted\n'by the great holy power, according to our mierpretaion\n'of the word, \"Pharaoh's charts and his might he cast into\nolen\n\n'Tay nic saxp, 0 Lono, ctosirien x rows.\n1 Smean a \"ln the tour when the morning breaks the\n'lid (Shek) rcs an sarts fom her pln sn orcs to\ncenter the two hundred places ofthe King. When # mae\n'Sues [spe] he Torah in solude might atthe heut\nTee the Sach wind apenas op ad the Hind desires toe\n\n16 crue zeman itt\nstir, he is taken with Ber tate superna reals, o+ appear\nbefore the King. When dawn brightens and he restes his\nprayer, and unifes the Holy Name in manner due, be is\n'eneseled with a thread of grace; he loks into the firmament,\nnde ight of holy kmewlode rete upon him. As the man it\n\n'adorned and shrouded with Tight all chings tremble\nbefore him, for be is called the son of the Haly One, the\nsom ofthe King's Palace: Concerning hin itis wets, \"The\n'Lord i nigh to all who call xpan him, 0 all that call upon\nhim in truth\" (Ps cay, oS) The words \"in ruth\" Rave\n'the same significance a inthe verse, \"\"Thow wilt give truth\nto Jacob\" (Micah vit, 20), \"urath™ here meaning the full\n[knowledge which enables the worshipper perfectly to unite\nthe leners ofthe Holy Name in prayer, whuch is indeed the\n'rue ervice of the Holy Natne. He who knows how to unify\nthus the Holy Nave establihes the one, the peculiar people\nfn the word, ast is writen: \"And who is like thy people\n'see, one people on earth? (2 Sam. vtt, 23). Therefore\n\n'ation, so that these above and those below may be blewed.\nAnd if 2 man comes to unify the Holy Name. but without\n'proper conceotration of mind and devorion of hear. wo the\n(ad thatthe aupernal snd terrestrial hosts should be blessed\n'hereby, then his prayer is rejected and al beings denounce\n'him, and he is sumbered with those of whom the Haly One\nsaid, \"When ye come to see (reading liveth intead of\nleracth) my countenance (pawim, lt- countenance), who\n'hath required ths fram your bate, to tread my cnorts?\"\n'All the \"countemunoes\" ofthe King are hidden in the depths\nof darkness, but for those who keow how perfectly to unite\nthe Holy 'ame, all the walls f darknes are burt asunder,\nand the diverse \"countensnces\" of the King are made\n'manifes, and shive upon all, bringing Blessing to hexvenly\nand extly beings. He who comes to usify the Holy Name\ntort do me form Un se of such (eh, = ae fo the\n\nss tue owas itt ba\n'He ala lost because His spowe, the Community of Taael\n'as pared from Him, Thus the Rightovs \"let more than\nSil Moreover, concering the te to be, which isthe time\n(Of the Mesuah, it writin + \"Rejoice greatly, O daughter\nof Zion, shout, O daughter of Jerusalem, behold thy king\n'cometh unto he a righteous and saving Rsmoel(maea\")\"\n(ech. 14, 9), 10 does nok say \"meuhia\" —sning™ oF\nSeviour\", bt \"aotha™—\"being aved, erally.\n\n'Tay siour sawn, 0 Lows, ctowisten sx rowen,\n'Tae form \"ne'ddan (gloried) imirad of \"eeddar™\nssaggets a plural, referring abit does tothe joining of the\nTt aod with the Right Said R. Simeon: It ase have\n'explained, Just as man was divided phyxcall, 1a order that\nhe should recive a wife and both together form one bods,\n0 the Right Hand wos dieided, a» t were, in order that\nthe take unto tsif the Le and beth become one. ad\n'therfore ita that God amite and heal wath ae andthe mame\nVind. Note tht this whole song has 2 reference both to the\ntune of is camposiben and tothe firur; hence i docs Oot\nsar \"hath dae, bat \"dashes\" (ra, i. will dash). be\n'when the Mesah sal are. The same splice tothe follow\nTing vere: \"I the floc ty majesty tbs ml verbs\n(taker) thie opponents; thou wt send Forth (esha) thy\n'wrth; twill devour them fike seule\" Thus the word,\nThy rit hand, O Lord orf i power\" eer to tit\n'ime, to this world; the words \"Thy right hand wil dach the\ncccimy\" tothe time of the Messiah; \"In the fulness of thy\n'mupsty thos wit overthrow thine opponents\" w the time\n'of Gog and Magog; \"Thou wik send forth thy wrath, it will\nSevour thes like stubble\" to the ume of the reurrection,\nff which it say, \"ad many of them that scp ix the dst\n'fShe worth shall sake, some to everbating ie, 20d soune\nto shame and everiing convemye™ (Dan ti 3). Blowed\n_ac thon who willbe etm the world a that time (And whe\nWil they be? None will remain. escent the circumcised\n'ho have acrpted upon themselves the sign of the baiy\ncovenara and have exered ita this buly covenant i ta two\n\nshel pesmacay (exoDe4) =\n(paras weave posted out and have guarded the covenant\n\n'contact with an alien sphere. These will remain aad\n'heir names wil be writen \"to life eterna, ant anges \"\"Aned\nshall come to pas that be chat i left in Zion, and he that\n'emsaineth in Jerusalem, shall be called \"boly', even everyone\nthat i written to life iv Jerusalem' (laa. 1, 3) \"Zion\" and\n'Jermalem'\" symbolise the two grade: (Founditne and\nKingdom) into which he wo will be circumcised shall enter.\n'Sech shall remain at that time, and the Holy One, blessed\n[Re Hie, will renew the world wath thems and rejeice together\nwih them. Concerning that time it ia wnitten: \"May the\nory of the Lord remain for ever: may the Lord rejice in\nhas works\" (Pe. crv, 32)\"\n\n'Biya coce went to visit R. Ekeasa, whom he found\nwith R. Jom the aon of R Simeon ben Lekunys, bis father-\ninlin. As R. Eicarar nised his bead be noiced R. Hira\n'Sind the ler: \"What + she somiag of the words, \"Her\n'ways ate wars of pleasanmess\" (Prov. it 17) ? He replied:\n\"How foolish are the sons of men thst they neither Laow noe\nherd the words of she Torah These wards are the \"exe\"\nbby which one merits char \"plaszneness of the Lord\" of\n'which the Balmist speaks (Ps say, 5). As we hrve pointed\n'owt on nother cccanon, the Torah and her ways emanate\nfrom this \"pleasantnes\" Said K- liga: We have a trad\ntion that when the Holy One, biessed fe He, gave the Torsh\n'0 lsael a fight shone forth from that apbere which s called\nSpeceeetnest 0 ight wherewith the Hoty One Guwecd\nHinself, and from which were ieradazed all worlds, [58]\nall Srmaments, and all crowns, and concerning which i i\n'writen: \"Go farth, Oye daughters of Zion. and behold king\n'Solomon wth the crown wherewith his mother crowned\n'him i the dey of his epourals. nd inthe day af che gladness\ncof his bear\" (5.11, 1). Whes the building of the Temple\n'was completed, the Illy One, beset be He, crowned\nHimself with this cen and seated Hirmelf on His Throne.\nBut since the destruct af the Temple ie hus net donned\nthis crown, and the \"Plessantnen\" je toncened and biden\"\n'Seid R. Blexar; When Moves entered the coud (Ex xu,\nie heal Sacamcsin nd the pk Sling a oe\n\nse ce roman it bse\n1). tikes man wavering he repon of the Spr, «esi\nsea ange, whe ware, ccordng to tradition, 9 Kem\nSed whe i» sppentedpuardan and chit over teh\nthousand! mesenger, sgt to stack. him. Thereupon\n'Mess opened nie sth an tered the tele leer of he\n\"iy Name ch the Hely Onc had agit hima the bas,\n{dthe angel depart fom him to 4 ditace of twee\nChowsand parsungs And Moves wad in the mit of he\n'Sout, ns ees taming Ine cle fre\" anoter age\ntrethitn, grester and more eminent than the fis same,\ncording to tation, is Hacraniel. and he inact above all\ndhe other angel nd clea eons, yea ven removed\n{rom them by 4 cance of ere than and ety mapas\nff gasneng and his woe, when be prota the wl of\n{he Lae, penetrates tagh two banded thousand mae\n\n'thou pow afrighted beforeone of Myservants \"When Meses\nheard these words from the voice of his Master, he too\n'courage: opening hic mouth, he uttered the Supreme Name\nfof urventy-fwoleter Atthit Hadrancel trembled, aad deew\n'near 0 Moses and cred: \"Happy ince & thy ht, O Moves,\nfor that thou hast been wouchssfed knowledge such 23 is\nesied even to the supernal angele!\" He then went alone\n'woth Mones unal they came ta mighty fie belooerne toa\nangel whose name is Sandalphon, and who, 2s tradition tells\n{s,m removed frum his flow angel through the magnitude\n'of bie splendour by = ditance uf Boe hundeed years and\ntho stands behind the \"curtain\" of his Maser, and out of\nthe pravers of laracl weaves crowns for his Lord and when\nsuch 3 crown i placed ca the heal of the Holy King. He\nremoves brat! upplicaions and all the Beavenly honta\nbein to trembles awe, and to shout= \"lewd be the glory\ncof te Lord from fi place\" (Ezek. 1, x2), Suid Hadeasiel\nto Moses: \"Moses, 1ca8 0 longer be with thee, lest the\n\n'sho 584] sesnizay (ex000s) th\n'poneral fice of Sandalphon burn me\". At tat moment\n'Mower began o quake wth mighrr dread, bute Holy One\n'wok bold of him and made hitn xt fefore Fim and taught\n'him the Torsh and spread rer him the lance of tat\n\"plasantncss, 30 that his countenance shone vn al thse\n'Stmamente ad all the tots of heaven trembled hearer\n'when he descended with the Tor. When the Teracies\n'Smite the un of the Golden Calf below the Hal One\ntook aay from Moses me thoes parts af hat splendor,\nandthe supernal anges and al thaw hosts came to burn km.\n'When the Hay One said to him: \"Go. get thee down for\nthy people. have corrupted chemeclees\" (Ex 7).\n'Moats tembicd and coud not witera word. Then be bepen\nto pny and aterede for Inract. Sad the Hl One to hrm:\nManes ly eld of My Throne and ai courage therefrom!\n'And the Hoy One sebuted all thon host and Monee took\nIll ofthe fro tables of stone and brought them down.\n'Concerning this event tis writen: \"A wise man act the\n'iy of the mighty. and brngeth down the srength of the\nSoshdence thert™ (Prey. sx 2) And fom the Fonts\n'of ha Brightness Mocs's counlenance atooe. Now, if\n'merely becawe of this rman of brighton the eld\n'of fare} could not steady behold the face of Moves, bow\n[Borious mut che aplonour have ben i orginal mate\"\nSiR. Wigs: \"The words, \"Thy sight hand. Lord,\n'Bored in power\" refer to the Torah. This \"right hand\"\n'does \"ash in peces the enemy\": for there nothing which\n'con break the power of the heathen masons ave the poet\n\"ike Torah n the arty of which Tere absorbed. Fae\n{mg as they are faith students ofthe Torah the \"Right\nHad pow nme down the oman of he\nheathen, and theretore the Torah called\n\nit ap, \"The Lard il give sragth wo he pope (Pe\nXai, 1). Comariwine. when Israel negects the Torah the\n\"cit Hand\" predorsinses, and wih tthe power of heathen\ndor snd the'nations rue over sel sod feue trantons\nSecres azunst them, ind Israel © seatered among the\n'nsions, ae writen [88] \"Why doch the lind perish\nlind butred up ike a wilderness?\" Because they hve\n\n8 'we ronae 111 [ss\nforsken my Torah (Jr. 14, 11-12)\" Said R. Blesr: Te\n\nindeed 20, As long ae the voice ofthe rates are heard\n\nthe synagogces and in the houses of tudy they are powerful\n\n\"she wate othe voice vf Jacnb; but if at then \"the hand\narethe hands of Esau\" (Gen. xuvit,22) as fas been explained\nfom another ecasion*\n\nIs THe ORFATHESS OF THINEEXCELLENCY (Ut uplifting)\nThier. R. Hevekish found here the same idea asin the\nNene: \"Why atondest thou afr off O Lord ? Why Bidest\nHou thse! in time of trouble?\" (Px x, 1). \"The sins of\nmankind, he said 'cause the Holy One to asend higher and\nInher, and then men ry ters but without eva, beau\nthe Holy Ove ha depered from the wordy ad they re\ntumble to run ta Him' R. lea, however, api these\n'words tothe time when the Haly One will adorn Himectf\n'woh majesty in face ofthe mations who wil gather againat\nFie, uf hom stays: \"The kings of the cath et hemecven,\nad the rues take counsel together agsiet the Lard and\n'sina his sninted\" (Pu, 2} We are tld that the seventy\n'Bundi of the mations wil t that tne gather fom al\nvcs withthe armics ofthe whole worldand start war aguinat\nJeraslem the holy ity, and tale counsel together against\nihe Holy One. They wil ny: \"Let us ie fre agent the\nFrvon, nd then agsimt His people and agains: His sane\ntuary \"Thea \"He that sitet im the evens call ugh\n'the Lord shall have them in deiion\" (4). He wil put on\n'is majesty and shall dab chemin ples' R. Abad in\nthe name of R Jeme the Elder—snd R. Simeon made the\nsame remack—that the Holy One wall bring to le agai al\nthese Kings who afficed Teac! and. Jermalem: Hadrian,\nTopless) Sishedrreny Soerccherds sed lls lor\nKings of the ations who have desraved Tis house, ad set\nthem vp apsin a ruler, and dey shal gather many nations,\nand then He will do vengeance a justice upon them neat\nJJemuaiem, a) m writen \"And thir all be the plage\n'sterewith the Lord will ate athe people that hare Fought\n'pte Jerumlem\" (Zeck y, 13) On the eter hand, here\n\nshay) sesuatay (ex0009) hy\nit says: \"In the greatoss of thy exzellency Thos wilt over-\n'throw thine opments\", which refers to the Messianic\n'times; and so this song has an ternal significance\n\n'Tue eseer satp: I writ roxsve, I wit ovenraxt.\n\"The enemy\" ix the celesiel guardian of the Egypeiaes\n'When power was given to him over Tora, he desired 10\nsmuke on end of them, but the Holy One remembered the\n\n\"Mountains ofthe world\" (the Patriarch), and thee shielded\n\n\"Who i like anto \"Thee?\" R Joue discoured on the\n\nay THE zonAR fat bse\nvere: \"have aren all the works that are dane under the\nstun, and, behold, all is vanity and breaking of sprit\" (Bee!\n4, 14). \"How could Solomon,\" he eid, 'the wisest of men,\n'sy that all human actions are vanity ? Can this be sad of acts\n'of nghtewsness and bvingkindness, of which it i written,\n\"and the work of righteousness shall be peace\"\n\nx7} However. as has been pointed out, \"all is sanity\"\nrefere to \"works that are dane under the nun,\" whilst \"the\n'Work of righteousnes\" is abvee the sun. So far so good.\n\nunder the in\"? Hive we not ben Taught shat \"Ara\"\n(Great) the basis ofthe world above andthe word below ?\nI has been explsined in te following way, and iin truly\nso. Tver action dane here below, ft done wth the\nintention of serving the Holy King. produces a \"beatin\nthe werld above, and there is no breath which bas no voice:\nand this voice ascends and. crowns ise in the\n\n'word and ecorcs an mteroemor before the Haly' Ove,\nDlewed te He: Contrrtase every acon which's wo Sone\nsth tit purpone becomes reach\" which Heats about\nin the word, and whea the soul of the docr leaves is body,\nthie \"breth roll about like + stone in 2 sing, and 3\nbreaks the spit\". 'The act dope and the word apoen in\nthe arooe of the Hely One, however, ascend high above\nthe san and become a holy breath which isthe seed sowed\nbby man in that world, and calle pedaha (nphteourness,\nJovinghitdoess),as tis writen \"Som fr yourselves accord\ning sightcounnem (Hom 3 1): Thin \"breath\" guides Oe\ndeparted soul and rings i nto the region ofthe superal\n[Bory so that i x \"bound withthe bumdle of fe withthe\nLord\" (Sar. sav, 29) His concerning thin that it\nvwntten: \"Thy righteousness shall go before thee: the\nTake Lad shal per ce up (exo, 1 Tat oe\nIncalled \"the glory ofthe Lord\" gathers up the sul ofthat\nholy freth a thu sided eae and comfort for them\nYou the teri called breaking of pit Blemed ae Che\n'ightaour whose wocks are above the sun\" and whe sow 8\nseed of aghteousness which mates them worthy to ener the\n\n500-598] eswatay (Exo008) 8s\ntrl te cme, snd concerning whom i ie wrinen: \"Cota\n'you that fear my name stall the sun of fishteowscs arse\nwith eaing in his wings\" (Mal. 1,30)\" Simeon ssid:\n\"When the Temple was baile below, was built ander the\nsegs af seventy and wrath a5 i 8 wrvten: \"For this city\nath been to mes. provocation of my anger and of my fury\nfrom the day that they ulti\" (Jer. sax, 31); buts the\n{ime to come the Holy One will build it and restore it om\n\nTuow statrenepsr ocr THY HAND, THE EARTH\nSWALLOWED THES, Said R. Tac: \"The macmbers of the\nFellowship have remarked that shen the Hly One broashe\n'he Egyptians dead out ofthe sca, He fade the arth \"take\n\nbut she refed, until He stretched out His right\nhand and adjured her, and then she allowed them.\" Re\nEleazar said thatthe \"stretching out\" of the \"right hand\"\n'nas to separate i from the \"left\" 90 tat judgement ight\nbe executed.\n\n'Tuow Lranest TRUCK THY steNcY THE rHOFLE\n\nTHROLGH THY MIGUT TO THY MOLY HABITATION.\n'The divine atibures are indicated herein the same way a5\nJn the verse, \"Thy right hund, and thine arm, and the light\n\n186 'rue zouan ur Isyh4oe\nTuou WILT BING AND PLANT TIKES IN THE MOEN\nTALS OF THISE INHERITANCE. The superfoas eax in\n{chino 2nd eetitacne (\"Thou wilt bring and plat them\")\nfs an indication, given by the holy spirit, Gar these words\n'fetta a later feoersbon of Iaeelites who sere eroumacoed\nToy Joshua, and in whom the holy sgn of the Divine Name\n'was imprinted. They were qualified to inhert the lands for\nthe who isciteuncised and in whom the holy signi revealed,\nand who guards from 'is called \"righ,\nand \"the righteous wil iaerit the Ind\" (Is. ux, 23} Truly,\nthere i nota word ae even 3 mall eter sn the Torah which\ndoes not contain profound allusions and Bolr indications.\nHappy isthe let of those who apprehend them ?\n\n'Toe race witien THOU MAST MADE YOR TaY owsLL-\nING-PLACE, LORD, FOR THE saxctuany, LORD,\nwinch Tait taNos PxePanen,? This implies the mec\n\nsky of Building 2 sanctuacy below, corresponding to the\nSonctuary ahue, wherein the Holy One it didy screed and\n'wonthipped. Now prayer itself has the characer of service,\nJade Gilde \\synscorae deal be abandaenesteacure.\n'ezetiflly decorated, fort an cathy copy of a beavealy\npeoutype The Temple below had ite coomteparr am the\n'Tenple above and crerthing the, ly veel nd bly\n\nsiuers, cormsponded to aenething shove \"The aime wat\ntue of the Tabernacle vhuch Moses rected im the desert\nAnd 2 eynageque mt have the same abject: it must be a\n'ue heane of peayer. A sanctuary mast have winders, 25\n[Doral hoc in he upper chamber sere he pesyed (Dam 6,\n11), cxvesponding to the \"windows\" in heaven, 23 41s\n'erco: ly beisee he lonketh forth a the sndo=m.\nshoving himaelf vbrough the Lebo\" (SS. 51,9). We might\nheck thats nents thes te yin er opto Ss de\nto allow the spit 2 fre ascent. Thin. haweser, ix mot =f\n'There must bez house to correspond to the \"House above.\n'Bosses, prayer and the spirit must iaue forth from a narrow,\nanise space fo suaigle Tine wards Jentem, [oa\n'without devising right we eft Ths i symbolized by the\nThin ae. Sen mens Ap 7 em Rag\noo\n\ntox} prsuatay (ex0005) ca\n'scund of the Shoptur. wich ix threst forth in 2 sraight\nTine from 2 narrow apes and brea throagh the fm\n\nfeat thee are special sean fran: and Don, the Seb\n'stare he peed was bet an ordinary eld.\n\n'Sct Atha: \"Happy iodeed ae shone who are wethy\n> sng this cog in ths wold! Tig wl br Sownd worthy\n'using it agin i the wold to cane Thas an seat up\n(eat of twenty-two caged lence and of ty Word of\n\nsas already been explaoed\" Seid R Sinem: \"When the\n'calves std at the Red Sex and sang, the Haly One,\nbleed be He, revealed Hirer t them ot ll Hs Rows\nand chaos, inorder that they sbould Know thet King wh\n'bad werouph all che sagas and mughty werk for them, and\n{ha cach coc of them should perceive of the Divine more\n(thm wos voushaafed to ay prophet Should anyone ay thet\nthey did not know and didnot eave tothe Saperaal Wisdom,\nthi song that they sang in perfect unison is « proof to the\n'cette: for how cull they, withnut the emyarstion of the\n[Hely Spent, have all sure topcther wf through une mouth?\n'Yeu, even the embryos m their mathe' wombs og #8\n'anima sod beheld tng that the prophes Ezcbel could put\nsce They all beheld the Divine ghey cre to ee, ad when\nther singing was coded Dene sod were 3 filed wath jy\nsi eosaey thar they rfoned to camtnue on ther puree,\nSesting vet mare perfec revelaon ofthat eervass mer\n'Then Moses sad to the Haly One: \"Thy clikéren are loch\n40 depar From the 2a, exae of thet caeerics ted\n\"Thee\" What did the ily One do ? He fod His glory and\nrxafervd it fom there to the wilicrness, half income t\n'other these Maes ade them many times 9 penceed. Put\n'hey rehecd, eotil he tk ald of them and showed them\n'the ght of the ghey of the Haly Ove in the wilderses,\n'Concerning thes it written: \"They went out into the\n\n188 ae zoman ur [oce-fob\n\\wilderess of Shar\" (v.23), which, being interpreted, means\nthat they went into the wildernest of \"chelding™ (sker—t0\nlook rnd)\"\n\nfu FounD so Wares, In Seripture \"eater\" sande a\n'2 symbul for the Torah \"Ho, every one that thirtech, omme\nye to the water (Ia. tv, 1). \"But, remarked R. Jesse \"the\n'ime for the giving of the Torah was not ye, and bow could\nthey expect 10 find this \"water\" there ? Said RL Blezrar-\n\"They went out into the wilder to sce the glory af the\nHioly One, fut could not, for He removed it from there.\nWe arm from this that weater\" ethe rymbol ofthe Torah,\naed he ely One sd he Tor ae one Sid R. Sen:\n\n'radiance of their Kang's ploy. Hence it agp: ASD WES\nTHEY cAME TO MABAB THEY COULD NOT DRINK OF THE\nwarens of Manas, rox fuse west su7re, aod\n\nMEN HE CAST 1T INTO TE WATONS, THE WATERS\nWERE MADE swarT. The \"tree\" is 2 symbol of the Torah,\n'which i \"s tre of fife to thee 'ho lay bold upon hee\"\n(Prox. mi, #8), and the Torah and the Holy Ove, biesed be\nHe, are ome\" RL Able sid: \"The \"Trew\" se direct eymbal\nof the Holy One, for it says: \"The tove of the Beld ss (the\nsapernal) Adam\" (Devt. xX, 19). The \"Beld\" is the \"Field\nef the baly apples\". Thus, when the light of their King's\nghey manifested ineif to them, \"the waters were made\nSacer\" and the acer became an mecreesr\"\n\n\"Taras REMADE FOR THEM ASTATUTEAXDORDINANCE.\n'Seid R. Abba: \"Ar fit. when the Isralines entered imen the\n'Comemot of the Hily One. there was somthing lacking i=\nthem, mamely the final act of creumeision, the \"peri 50\n\ntas ssrsmates (exopes) %\n'het the dy sign wee sot mani in ther, btw no\n|b they served thi place they emered into Both specs\nfhe holy i, hoot the ying bare ota imprens These\n{wo aspects ae epmbeloed by the two treme \"et and\n\"ordmance\"- Axo ruene mE raoveD THEDe: by thn\n'ty eign In the oak of Rese the Elder here in a2econ-\ndite enterpretation of thes tree (which Gad showed Mawes).\n'Amp saip: [e amor witr DILIGENTLY HEARKES 10\n'tue vorcr oF rue Loman rav Goo. \"And end\" Whe\nGnd? Aum ct dimly sted, i eee tothe Hlly One,\n'lesed te He. B. HeseRoh posrted tos tmiar expremon\n\n'the pamage: \"And to Mons be mid, Go up sito the\nLand\" (Ex nary, 1) Ronen that fn the conte\n(Ges towhom the \"he aa cers. Why, bowever oes te\nfest ctnue. \"thew wit bear the voir f the Lord thy\n(Goa instead of \"My voice\" ? To indies that wie fo cm\n'moni with which they hadattsined. RAB sed-\"When\n{he aly sgn war anise in them they tered ata dl\nbis state ae hn Been peanced out above; and evng ex-\ntere iat thee two Bey cendons Uy thereby cere\n{eto commune wath two ater Balycansions m that ther\n'thould ee be depend of any Sion fem ate, essa\n(coumating fram tbe Holy Rang Hare Ail sh indeed\n{ee above vere: \"snd he wid\", amet the Holy King,\n\"he vice ofthe Lard thy Gad\" fers the Sbekin so\nseprecating the Community of Tac; \"wit do tat\n'Hie siete\" refers to the Zaddsh; \"and will give car\n\nti\ni\niE\nHl\n\ni\ni\n\nat\noF\nFr\n\nHoly King. Rese sd: \"He who is\nperception of Zaddsk i alm worthy te perme\nHd. toe triad Wy which the Community of Israel\nf; and be who is worthy of these reaches the pes\nfof the Fioly King. and = has commune with all\n'ia coerespandence wh thse four grades the holy\n\net\n\n150 rite zoman itt [oboe\n{mpres (of ctcurniion) has tobe guarded from four things\n(Gntersamse with + menstroose woman, = bondnomaa, =\nheathen woman, and a harlot) Once 2 mun cleaves uly\nAo the Holy King, then \"I wall put none of these diseases\n'pom thee which I have brought aginst the Exypeune:\nfae U am the Lord that hesleh thes\". Observe sich at\ntenemos and loving apeeces the Holy One drew Irael\nto His Torch! He was indeed like unto father tenderly\nleading bis 10 to school, promising bien sod thangs.\" [40]\n\nMAIN MEAD FROM REAVER FOR TOU. R. Judah quated\nhere the verse: Blased #1 he who comsidereth the poor: the\nLand ell dlier hin in tine of trouble (Ps xia, 2). \"Taese\n\nteaches the aficted one the way of life © that he mar be\ndelsvered from judgement and be brought back to his Lords\n\noe-osh) besnacay (rxonws) a9\n'war ashamed. [614] One day he fll il, and R. Jone went to\n'wit him. And as he sat by the sick man's bedside the Rabbi\nheard woice sang: \"Whee whee, vou! is fysnsto:me\n'before its rightful time fas came! Woe unto his fellow\ntrwnsmen that mone were found among them to suits bir,\n'that he might live!\" R, Jew, having beard these words.\n'sool up and put into the mouth of the sick man the water\n'of a certain herb, bidding him drink; and this made him so\nto sweat that the illness eft him and he recovered. When.\n\n1 Jewe came apsin to the house of that poor am the latter\n'sid thy life, Rabb ! Mr soul bad actually et ry bod\n'nd was conduced to the Palace of the King and brought\nbefore His Throne: and it would fain have remained shere\nfr ever only Gaal desited t0 give the the mest of resoring\n'me fo hfe I heard them prociaim im the highest courts of\nHeaven: \"R, Jose's spint shall have its abode in 2 holy\n\"currher which the member af the Fellyealup will exapy\n12 their awakening\", and three thrones were prepared for\n'thee and for thy friends From that ume the neaghbours of\n'the poor man lioked after him. A simlar tle i tld of\nHC Lane. One day he was walking along the highwcay when\n2 poor man passed him, having in his hand half a ea (small\n'coin) im silver. He said to Raaac> \"Save, I pray thee, may\nFife and the life of my sons and daughters' Sand fee\n\"How cat T do this, secing that I posses no more than bal\n'amea * \"Neverthelos,\" the poor man rep, two half meas\nare letter than one! So R_ Isaac took out his cin and gave it\nfo the mon. Later, R. Tease dreamt that he wat walking\nbby the sa in a strange place. and some persons wate ts\nthrow hum into i, and then be saw R. Simeon stretching out\nbis hand to him, and the poor man wham. he had asisied\n'cameup and pulled him out, and brought him sfe and sound\nto R.Simeorn When be awor,the verse-\"\"Tlewed is he who,\n'considereth the poor: the Lard wall delver him in time of\n'roulle\" came automatically to bes Hips.\n\n'Every day dew from the Holy Aacieat One drope into\nthe \"Lesser Countenance™ and all the buly apple-Seis are\nlowed. It aloo descends 19 those below, ad it juovides\n\nhe the wea af denies.\n\n19 'me zoman 111 [6xb-6aa\n'sprrital food for the holy angels to each rank according 10\nie capacity of perception. I was this fond of seheh the\nTercites partook in the wilderness: \"each of them ate the\nfood of celesial prince\" (abrin) (Pe. est 26). Sand\n'Simeon: Even at this time thre are thone who parake of\n'solar food, and that in 2 double measure. And who are\nther? Fellow of the mystic lore, who study the Torah day\nand night. See now, when the Isacites went out of EXYpt\ninto the desert, untiog themsever with the Holy King,\n'shen the sign of the Cavenant vets manifested in ther in if\nfulness, they were grasted = mere spintusl, more superaal\nfood than the \"unleavened bread' which they ate immediately\nafter they left Eeypt; for of the mana it says: \"wall xin\n'read from beaven for you.\" It vas indeed heavenly food,\nccmanating frm the sphere called \"heaven\". But the sons\n'of Wisdom, namely, the students of the Torah, derive their\n'ourshment from 2s higher region, the sere of Wisdom,\n'sits writes: \"Wisdom keeps ave her owners\" (Eee. vt,\n\n'6 0, aated Re Eearar, \"hy are they more\nral theo ordinary men ? K. Simeon replied: \"That =\nspeed quesboo, and the ansacr isa follows. Ordinary food,\nbby hich the majority of people are noursbed, is constituted\nsf the elements of heaven and earth, and is therefore of =\nsrass, material quality; the unleacened bread, which war\n'eaten hy the Isracttes when they left Egypt, emanated from\n'he ophere of \"Judgement\" and wan seanewhat subtler i\n'quality; the manna asa stl fine food, emanating form the\nSphere of \"Heaven\", and war ammilated by the sos! more\n'than by the bods— \"anges! bread: tut the food of those\n'abworbed i the Torah nourishes aly the emul and the spirit,\nbbat not the bods. coming 25 it does from the sphere of\n\"Wisdom\". from the highest and most glorious supernal\nregion. Hence is ade to he wondered at that Windomn's\n'Chiidren are more frail than other men, for they do nat eat\nthe food of the body at all [éae] Truly, \"Wisdom keeps\nalive her owiers\"! Blesied & that body which can denve\nbenefit from the food of the seul Y i. Elerar thereupon\nremarked: 'Ts indced'so, but where do we find thee fonds\n'mur days? R. Semeonreplied: Thin ie alo a good geestion,\n\n6a sesviatan (Ex0005) 93\nsand the real ancver is thi. Fint, there is the fond for\nthe lle of humana naira food fr ordinary men. Then\ntheres the food which emanate from the sphere\n\n'cane (eal the fou the poot, whichis turned into\n\"benescece\" (oval), tek to him snbo gies and 0 hm\n'who receives: righteous\" i turned into \"mercy\"\n(ese) ad \"a man of merey dacs rood to his own sal\nCon) ee Soca fe by wich\n\nH\nt\nff\ni\n\n2 supernal, holy, and precious food. emanating from the\n\"Pleasantness ofthe Lord' 'The subtest and most precious\nfood, bowever, 5,26 Thase sid. that by whick the students\ndevoted to the Torah are sustained: forthe Torah emanates\n'rom the sphere af the Supernal Wade. nd thane whowe\nminds are centred in her enter into the very emence of\n'Windom, and their oourchment is derived fiom that inly\n'source: 'Then came K. Elezar and kised R. Simeon's hand,\nnd sad: \"Tam traly blewed fo hear such worde! Micsed\nfre the righteous who mediate on the Torah day and night |\n'Wiese are they in this world, and bleed are they in the\n'world wo come! Truly, \"He is thy fife and the Seagth of chy\ndays\" (Deut. 0x, 20)\"\n\nBenotp, [wits mais anean Feow MEAVEN FoR rou.\nJoe meditated hereon the vere: \"This openest thine\n'hand and satisiet every lining thing according to thy will\"\n(Ps eaux, 16). Inthe preceding verse he said, tis written:\n\"The eyes of all wait upon thee, and thou grees them their\nmeat in due seon\". All living ems salt upon, and lift\n'up their eyes to the Holy One for food, but the \"sons of\nFaith\" must not merely wait, but also pray for their daly\nIbread. Such prayer has the power of rinsing Messing vere\nay upon the Tree whence all nouriiment for body snd\n'saul uanates. Thus even vhen he basa sufisency of fond,\n'aman of fsith ought to pray for \"daly bread\" in onder that\n\n194 mr zonan 1 [feo tab\nthrough bus there may be each day an increase of blessing\nhheaven, and this ithe meaning of the words, \"lewd be\nthe Lord by day\". For this rexoe it is not ight wo cook\nfend on one dav for the next, co that ane dap hon mot\ninmerlere woth another is egard ts blessingsabove. Therefore\nfea concerning the mann: \"The people shall go wt and\n'ether 2 day's portion every day\" (Ex. a0) exoeptom the\nSuh day. when they prepared for the Sebbath (ld. 3).\n[Fryer for daly bread secures the favour ofthe Hols Ancient\n'One, 0 that food is disributed tall, nd the ane who peas\nthee i indeed a \"faithful som, a som through shoe <=\n'operation blesings are found in heaven. §L Abba dei on\nthe verse: \"The Lord taketh pleasure in them that fear him,\nin those that wait for his mercy\" (Ps.cxixi, 12). HHow smack\nAhold one endeavour to walle inthe way ofthe Hay Kong\nand the wav uf the Tera io oder to become the mediuen\n'of blessing Ww all, to those above and to those below [a]\nFar the Lard diopenses favour (rceh eh) to them that fear\nor, ad ce ho feat Him are thowe \"Wat wart fo Ps\n\nthat, who are entirely dependent on Him far their\naly bread\" R. Jews the Elder never used to poepare his\n'meal before proyine for He war soot to soy \"Let ack\n're King Bet? Then be would wait for some tone and y=\n\"The ume as arrived for the King to give us fond; prepare\nthe meal 'This isthe way ofthe who Sear the Lard and\n(a atrad o sirs Ae fc the nay, fa met we with them,\nfor thar ware are crucked: \"Woe unto thers thet rise up\n\n'wat for His merey\":and herein ate the sons of faith diterent\nfram ethers. Hence it writin: \"The people shall ether\na certain rate every dar in his dy, that Tay prone them\nshether they will walk io np Torah o sot.\" The peculiar\napression nis dy\" indicates thatthe soms of faith are\n'enw boy their \"daly\" walking sn the srsight sey of the\nTwa. R. Tsxe found she same tuth in the following vere:\nThe signet eats fo the ststacton of he sel\" (Prov.\nxm, 25). which be intespreted tomean: \"The righteas has\nFrise only afer he bse satis his sal with peaver and\n\nGebey] —_aeemssay (cx00e8) 9s\nstadh.\" Sid R.Simcoa: \"Ones tha before the Holy One\n{ve Isc the Torah He i them to ae who weal be\n{Sn offhand who would wot be How did He ty them ?\n[By the manna. Al hone who were Fund to bese of ath\n'were named withthe sgn ofthe crown of Grae bythe Hay\n(One Hse and Form tne who were tot found be\naout ican\n\n\"Ubon btn mad at thaw her Tora! was perfected bo\nSgt ee petegpe ines rien end ey\n'ae Elim, were were wlve clk of water and thee\n'Seve and ton pate mex 30, 39) Now te Help Tre\nSpresbaterhchountarisoathc far quarten ofthe ca,\n\n'Sho were not tay Sahil ie & writen, \"snd the people\nroamed about (shstu) and gathered (the manna)\" (Nem_ 0.\n{The word \"sete (roumed show) losis that thee\npeople allowed \"supidy\" (atta) w enter into chen,\n\nof Faith, And what doe read\n\n(Usd) Wier should they have gone to allthis rouble? [oe]\nMerely hecause they were not sons of Faith. They are the\nTit.\n\n196 ThE sonaR 0 foe\n'prototypes ofall thase who have no faith inthe Holy Ove,\n'lesed be He, and have no desire to meditate co His ways:\nthey likewsse labour day and night for fod, in fear that they\naay be short of bread—all because they ace act of the\n'ithful. Thus \"whe people roamed about and gathered\" and\n\"yround i, making diverse foolish fons and labouring\n_getly. And what ai ll thie rouble aall tan? Only his:\n'Sand the taste of it was the tate of fresh el\" (Jat). No\n'ther favour rewarded them. Why ? Because they were 2a\n(bee of Fath As tothe acne tatte of the manes, ome ey\nit was of paste mised with ol; some, thats was only Bh\n'pate in that it could be variously moulded and pounded;\n\nje writen: GATHER OF 17 E¥1\nSAN ACCUMDING To INS EATING (oto). Did, then, the\n'ne who ate litle gather litle, and the one who ste much\nJpther mack ? lest aot wetten, The chet gechored much aed\n'othing over, and he that gathered Wile had no tack\" (Ex.\nsurvt, 18)? The term \"hile, however, signifis that they\nsathered according 1 the mumber of the consumers. It was\nin ths way. Two ten would dispute csocerning 2 servant,\n'exch one sying that she or be was his, and they would take\n'her contervery to Mone that he might decide He would\n{9 2 cach. \"How many persons have you in your Sly >\n'and having ascertained this, he commanded: \"To-mortw\nlet exeryore gather the manna according to the number of\n'oe people ard beng ial ta me\" Next marning they would\n'come to Aloses, and he counted for every person of each\nhouse an emer; having done which be found that une of the\n<Gsputants had yet another emer ever and above those which\n'were the yortion of the number of his bouschald, which\nproved thet the servant was hin. Hence it says: \"Am omer\nfor every man, acoming to the miumber of your persons\"\neae\n\nAr EVEN THEN TE SMALL KNOW... . Suid R Joc:\n\"Wow were they to Anon' We raay explain 2 fallow 1 ow\nbeen taughs that every day the judgements af the Holy One,\nblewed be He, are manifested, and in the moming Grace\n\nessatau (Ex0D08) on\nin the world, bt at the te called \"evening\"\nJestie rules in the world, and for this reason, 26 we hare\nsent, Inne snetinwned the afternoon prayer. 'Therefore i\n\nneil\n\n'the depths\"? The reason i that when 4 man prays before\n\n198 'THe ZONA lesb\nthe King he should concentrate tind! and eatt ae the\n'source of all sources, in order to draw blesings from the\ndepth of the \"Custer\", from the soarce of all if, from the\n\"stream coming out of Eee\" (Gen. 1, 19), mbich \"maketh\nglad the city of God\" (Pe at, 5). Prayer ie the demwing of\n'tis Sleming from above to below; for wher the Ament\nOne, the All-hidden, wishes to Bless the univer, He ets\n'Mis pfs of Grace congregate in that sspernal depth, from\n'where they are to be drawn, through human prayer, into the\n\"Caster\", so that all the streams and brooks may be filled\ntherefrom.\"\n\nAxp Moses sit pxto Tusa, Ler wo say EEavE\n(OF 17 UNTIL THE MORNING. R. Judsh said: \"Every day\nthe world is blessed through that superior day, the Seventh.\nFor the six Days receive blexing from the seventh, and each\ndepemes the blesing so reerved on ss ows day. fut nt on\nihe nest Hence the Incier were commanded ot 8 eave\n'of the manoa till the morning. The ainth day has mace Bless-\ning than the rest, for on this day, as R. Elezar as sid, the\n'Shetinah prepara the table for the King. Hence the sith\ndey has tte portions. one fr ita and one im preparation\n{or the joy of the umsce of the King with the Shekseah, which\ntakes place on Sabbath night, and from which all the sic\ndays of the week denve ther bloming. For that rason the\n\n'See rom ruar rar Loup nate civex rot THE San-\n\n1. What S the meaning of the woed \"Sabbath\" ? The\nday in which all the other dave ret the day which comprises\nthe other days. and from which they desive hlewseg. R Jour\n'sid: \"The Community of Ize! in abo called \"Sabbath,\nFer she & Go's spase \"That is why the Sabbah fe called\n\ntsb-Oga] 'stewatay (exopes) 9\n\"\"Bride™, and Wis wrives, \"Ye shall keep the Sabbath for\n'te boy unto seo\" (Ex. mex, 5)= it holy to you, bet not\n'to other eations: \"| beoween me tnd the children\ncof Keaed\" (Ubi. x, 7}: in Maras eter heritage\"\n\nAipe ve event sax 1% mrs FLACK, LET\n'OUT oF wis ruace om The sever bar. This \"pace\"\nthe \"Pace where it righ o wal. The inner meaning\n(oC he wand inthe ver of thy hes reno\n\"eet. for the place stern thie sermicas © haly ground\n(Ex. ur, 3) the noted Place (ie. sage of contemplation)\n'where one is rware of the Soperal Glory. Therefore wher\nsma adam herself withthe opera hy Crown (or: ele\n(brite the Sahtth) Se man ake area car oo tera\n'word wich might [og] pecfane she Sabbah, and smarts\n{guard fo Bands sd al hn ee 028 mito wal ved\nthe rermiasibe limit of the two thousand cabs. Aga, the\nplce bere ref tothe wlaross Pace Holnesn ote\nof wick ae \"stage gods\". \"Biased be the gory of the\n'Land i the Supereal Gly \"from Hie place\" i the\n'terete! Glory. Tin the soe of the Sabbatc Crown.\n\"There: \"eto mam gp at of box plse on the aventh\nay\" Blessed i the bot of hin who seth of the hry of\n'a Sabbath: blewed i ths wold and blewed im he wold\n\nAnp Txt Loo stip eyto Moses, Go ox azroae\n'Jus Peoree avn TaRE were rusz, ete. R. Hire bes\n'bis imerpretaton by quoting the following vee : \"The\nfangs of tae Deed cocmepeth send soar thom ie Se\nfhm and delvereth them\" (Ps sxx, 8). He sid: \"Bicsed\nse the righteous, in that the Holy One i more concerned\n{fox their anor than for His om ! See how He ignores those\nte amen and 'the Supernal! Sanbert for\ninmusce, ssid: \"Who are they among the gods of the\n'counties. that the Land should delirer Jerasn out of\nsine hal >\" (z Kings xv, 35), amd yee the Hely Ope\n'ezseacd mo requial from him: bat 2¢ soce a: he etrtched\n'Out fis hand agate Feacksah \"he angel of she Lord smote\n\n200 que 20uan (tae\nin the comp of the Asyriaes\" (Ihid_ v.20) Jerboa, the\nSon of Nehat, worshipped heathen gol, brought incense\nand sscrficed to them, and yet God did not reqate hime for\nhhiin ; but when Ido the prophet came to warn hmm and\nJerobaam stretched out hit hand against him then \"his\nhand which he put up agains him died up and be could not\nroe aabpnp htm ee pan\n\"Who isthe Lord ® (Ex. ¥, 2).\nfar he Holy One te pa en et ened oo\n[gael go, ast is writen: \"As yet exalts thou thyself apust\nmy people... Hehold to-morrow at this time Twill mse i\ntc. (Ex. 1%, 17). And so i always the case thatthe Hay\n'One avenger the smelt done to the ightenus more than one\noffered to Himmel Heve, lowevet, when Muses set\nbbe almost ready tw stone me\" (Ex. X01, 4), Goa aid to him\n\"Mos. now is not the tine 19 exact reparation far the\ninsult done to thee. However, go before the peyple, and\nshall aoc ote wil cet ont Bir Rend ages thee rt\nthom in their power or an mine:\n\nANDTHE Nop WHEREWITH THOD SNOTEST THE RIVER\nTAKE Ix THINE UAND. The rod wae fo be taken because\nit was imecbed with micscles and the Holy Name was\nSepreeed on\n\nBeno, I Witt staxp axrose 1\nTwE rock. This \"rock\" isthe ame 38\nfm the verse: \"The rock, peect is his work\" (Deut 200,\n\"4k and, a the rod had formerly been a serpent, Mawes here\nKnew \"the way of 2 serpent upon 2 rat\" (Prov. 233,19).\n'Seid K Joush: \"i har m so, wht ae we to mae ofthe nest\nwords: \"and thou shal smite the rock and there shall come\nseater oot of it\" (lhe)? R. fa replied: \"Certainly it so.\n(OF all the names of the Haly One, blewed be He. there\nct x which docs not efit sigma wonders, proucing\nail that the world needa \"But does i tat way obijected Re\nJadah, ° \"Behold be smote the rock. and the eaten gushed\nue\" (Px cr, 41)? R. Biga seplied: \"A strong hammer\nkee by the apart prunes (on a sheep mind\n\nqe-t98]——sesaLayy (exo0Us) 2\nrecopmaey the potions a) aed den thou ak mh 2\n(qucten ? Listen. Everyutere \"eck\" syabolacs \"Gebsak™\n'Fores, and when the Hols One wishes to wound and to\nSete thr \"Gebrch \"is awakened and i to th castes\nfhe act. Hence, we fend: \"The Rock soot apd the ters\nuted oa\" Withou the the wars would ot Live\n'shed out! \"But, ad R. Judah sic net written, \"The\n'Bock that tops der thou ae aed ony a We eter=\npret. Sweshened™ (Deo nat 18)? Re Hiye roped:\n'Sotety For sinen knew that sis Rock was ping © be\nsreakcned snd push them, they would not wns i bow\n(rer, weak m the exanatin Recor they 9 nat ant\n'line i nr observe i es\n\nAbe sad: Thre a to Hack: from the Supernal\nRock emanates 3 lower Rack. That it sy, fn the de of\nthe \"Mother\" comes \"Sereageh\" (Gebural) 2s B Eear\nTha sid, tat, athough the Supers! Mother docs wa in\nene signify judgement, yx agement tues from Her\n'ade snc [48] Goboahemanats for her Therefore Ste\n[Balled \"Saperaa! Rack And inthe mane vere the werd,\n\"And hast fogatcn God that formed thee\" refer to the\n'beghenen of the Father viz the Supernal Gree\n\nIR. Abbe further said: We know that \"water\" everywhere\n'pmboioe God's tindoes, \"Grace\", and yt the Haly One,\n'eee be He, on thn occaion coued water 10 came\n(ome the \"Rock\" (te opmiat of Jadot) Cheek\n'copht tf connected with \"Greatea\" (Grae) Tn thin,\nowever, cemste the \"sgn\" and wonder of the Huly One:\n\"Wh tured the Rock inno = pol\" (Ps. cs, 8). \"Tessa\"\nsmog Hh nt the esl faction of the rock 2 peo\ndoce water Therefor: He cause water come fro the\n\nelow by meant ofthe Sopeas! Rock. And what the\n\nTame ofthe place below ? \"Sea, for ie writen: \"And\n'ou abut bring forth to them mace out of he rock ea\"Y\"\n(Gam ax 8) And wherewith id ths ala? being forth\n'wares? By the power ofthe Superal Rock\"\n\n\"R Sapcon ad Moncs in Me Song fin sid \"The rock,\nerfox tli work' (Det xq), refering othe acne,\n'Then str ied fm the rock. Song the work fm sh\n\nzon 'rue zonan att 64\nwas caled \"perfect\", namely Abraham (Gen. mvt 1), who\n\"Symbolines Grace Mut on the second axeasion. when Moses\ntried to bring forth water from that rock (Num. xx), it did\n: 'because of Israel's sins; and in\n'reference t this Moses sad-\"\"The Rock that begat thee thou\nhast weakened\" (Deut. x9x1, 15}, meaning, \"how hast\n\"weakened from what ite tn thee before: it does nat ow\nrepresent 'perfection' but 'judgement; iti pot mow what\n'twas when thou wast begotten 25a pesple™\n'Said R. Abba What dd the Fsrachtes mean when they\nand: Le tHe Lox anoxe Cs ox Sor (ain, Ht. noth\ning) ? Were the so blind as not to hoow that He wasi their\ntmidet? Dil not the Shekinah them sad the\nouds of glory surround them ? Hal they not seen the\nradiance of there King's glorious majesty at the sea? Tt is,\nIhowever, at R. Simeon explained, that they desired to know\n'whether the Dine manifestation which they had experienced\n'was that of the Ancient One, the AUl-tadden One, the Trans\n'cendent, whose designation is Ayin (Nowght), because He ie\nabove comprehension, or of the \"Small Countensnee\", the\nTrwmanent designated VHVH. Hence the word \"ayia\n(wothing) it used here instead of Is\" (not) IF 20, st mar be\n'sed, why were they punished * Tecatne they iffcrentisted\n[beticen these tro aspects in God and \"tempted the Lord\";\nfor they sad 10 themselves: \"I iti the Onc, we shall pray\nice may, and if the Other, we shall pray in another\n\n'Tues came Anaex xp rouour wim [suet 1s\nRePHiDIN. R. Jose quoted in connection with this the\nfollowing yerse: Bleed are ye thet uve beside all waters, that\nSead forth thither the fet of the and the ear (Is. 1,20).\n'Warer, he satd, \"has may symbolic meanings: there are\n\nKinds of water. Blssed are the Israclites who \"sow\nbende she water\" the water which is under the branches\n'of the Holy One's Tree, 2 Tree great and mighty, coreining\n{food forthe whole universe. This Tres is encompansed by\ntuecle Iratiers and adjaine all four sides of the world, and\nhas seventy branches, and Ismael in in the \"body\" of the\n\n64b-655), ESHALAY (EXODUS) 293\n'Tree, and the seventy branches encompass her. This is\nsymbolized by the \"twelve wells of water and the thre\nscore and ten palm tees\", as we have often expined. But\n'what do the words \"and they encamped thereby the water™\n'signify? This At that time che lnrackites had control over\n'the waters which are under the branches ofthat Tree, those\n'which are called \"the insolent waters\" (Ps. cauv, 5) And.\nthis isthe meaning of the words, \"bles are ye that sow\nbeside all waters, that send forth thither the fee ofthe ox\nand the ase\", namely, the two \"Crowne of the Left, to\n'hich are attached the pagan nations who reeled \"x and\nhe\", When the laachtes aro worthy, then they diumine\nthese evil powers, and they have no dominion over thems\"\nSad R. Abba: 'When the two (ie the ox andthe ass) are\n\"unted che inbahitnts of the world cannot stand up againae\n'them. For this reasen [650] tis prohibed v \"plough with\n{ox and an ase tgetber\" (Dest. xiil, 20). rom them,\n'when united, emanates the powet, called \"dog\", which is\n'more insolent than all of them. Sid the Holy Onc, blesed\nbe He: \"Ye said, isthe Lord i eur midst or not \" Behold,\nwilldeliver you tothe dog\", and straightway came Amaek*\n\n1. Judah sid \"es writen, \"Armateh te theft of the\n'ations; but his Laver end shall be that he perth for ever\"\n(Nom xu, 2}. Was, then, Amal the first of the nations?\nWere there not many tres, nations, and peyples im the\n'world before Amalek came * ut the meaning inthat Amalek\nStat the fret nation wh fear not to provaim war agpinat\nTsrachas it say, \"und he feared nt God (Deut. wu. 18);\nwhilst the other natons were sled with fear and trembling\n'hefore Israel at the time of the Exodus, a6 it says: \"The\n\nIreard and were afaid: trembling tok hold ofthe\nltiesanas uf Pekshesh™ (Es. ty, #4): fact part fen\n\"Amalek there was o nation that was not awesruck before\n'the mighty works ofthe Holy One, blesed be He. Therefore\nthi ter end shall be that he eis for ever\"\n\n'Sid R-Elearar: 'Observe tht although the \"Rock \" (Le.\nGobereh, Sever) dea grectouuly with them in supplying\nthem sith water, yt it id not cease tm perfor ite atrl\nfanetion, 50 that \"Amalek care'\n\n251 ue z0uax tt loses\n'Abs discourse on the verse: There ane ex which\n1 hace sen weer the sm, nmely riches apt forthe exert\n'her ts thar har (Ea. ¥, 43)\" There in 2 sore ex\"\n\"Arethere then two kinds of evil, nett i sore, and another\n'hats not sore? Yes deed! There prclaly sore\nfev for we ave 2 tradition that fm the Side of the Left\n'Gnanate many emiariesof punishment wha go dosrn tothe\nboll af the great Sex, and then emerge in a body and,\nSang the wr, advance upon the sons of men. Each one\nOf them is caled \"ert, apd iti 1 this thatthe werds\n\"hee shall eil befall hee\" (Pu x6, 10) refer. When a\ncern one of these \"eis\" befalls many i makes Sim\nsmucrly with hs money, o that when a eller fr charity\n'or peor man crest bias t stra his hard saying, \"do\ntno ampoversh youre\" Tt wll nt even fet him buy fod\nfor himelt La fact, fom the moment tht that \"eri\"\n'comes upon the mn, he ss \"sore\" like a sick man wh can\nDeter tat-ner drink King Solemen.procmed in bis\n'sinlom\"Theeaan evil which Ihave seen under the a\n'Aman to whom God hath given ches, wealth and honeu.\nSo that he wanieth noting for his slo al that he dsieth,\n\"Ye God giveth him no power to ext there, but 3\nnh it\" (Eee ey 1-3). On the surface, tbe end of this\n'ere would appear to contract he beginning: if God as\n{Gren hie it, how can wes hat he has no power\ntnerit? The meaning, however. that he has no power ever\nthat \"evil\" 10 which he clings and entrts himself, and\n'erefore he ites sick man the does at ey nor dent\nland he 'keep his money tht until he leaves this world\n-rvlanorher man comesaed tates prsesion of and bmx\nitsmser' We may abo expla the verse flows, When =\nram man wh fiver at cane in is ater brane begin to\ninale [36] allsors of cxaplaints sod demands, saying, \"T\n'rane thi, and To not want that, e attaches hime 40\nthat \"sore evil', nd he will he pusabed both im this world\nand in the weed wo came. Cooceming sach a cae, King\nSolonan aid: \"There ea sore ei --~ riches kept for dhe\n'owrers thereat to their hur.\" Such wat the case of the\nTeealtes: the Holy One, Mened be fic, camed ther on\n\nsh] 'pusnaLay (ropvs) 205\n'aes' wings encvcled them with the clouds of glery. made\nthe Shekinah go before them, pave them manna to eat, and\n'sweet water 0 drink, and yet they complained! Hence, \"and\n'Amalck cme\".\n\n1. Simeon said: \"There is 2 deep allusion in the same\n\"Repl\". This war emanated from the attribute of\n'Severe Judgement and it was 2 war abave and 2 war below.\n\nbeers ay angel enter anni atarhay\n\nAxo Moses:\n\nnro Josmus, Cnooseus our aes,\n'aso co ovr, Flow win AwaLek. Why id Mom\nattain from fighting the fist ttle which God Hinself\nfmmanded ?Becawe te wat ableo dine Bete mein\n'St his Masters command. Hence he sid \"1 will prepare\nia fir he ware end hen Joss pepe\nforthe war below.\" Thos the meaning ofthe words?\" When\n'Moses ited up his hand, Israel prevailed\" (Ul. v.21),\nfumely rel aove Therefore Noses dhl ot parsojate\nthe war on earth, so that he might throw himself with\nseater aca ote the warn Heave, and ths promote Vetory\nfr eat. Sad R. Simeon: Let wy ot think ighly of thin\n'wor with Amalek. Venly fom the teat of the orld\n{et then, and since ten tl the coming ofthe Mesish,\n'here hasbeen and willbe no war ie that or x even the\nfear of Gop and Magog be compared with sand ths aot\nFessise of the mighty semis taking part int, but beatme\nit as lunched again all the atrbutes ofthe Haly One,\nbleed be He\n\n'Axo Mosts satp ro Joss. Why wo him, who was\nthen but 4 \"youth\" (Ex, xen, 14)? Were there in Isael\n'ograter warriors thar Jesus? he ream was that Moses\n'inhi worn was aeare thai was noting toe me a\n\n306 'ue zoman att [she\n'wattle against flesh and Hood, but aginst Samael, who was\n'cosing dws amit Arnaich. New Josbun, \"the youth,\nThad reachel at that time high degree of spital perception,\nrot, indeed. as high as Moses, who was tnaed with the\n'Sickinah, but his soul as, in fact, attached 0 che\nregion caled \"Vouth\" (oMetatton) [66a] Now when\npaler tnieseb gy ane pm\nfhe thou \"this young man, Joshua, wil surely stand\nagainst irs and prevail\" and therefore he ssid unto ham\n'po and Fiat agains Arvalek 11s thy atl, the ate here\n'below, and Iwill preparemyself forthe battle above. Choose\n'worthy men, righteous and the tons of the Fightewan, 10\nSccomipany thee\" Said KU Simeon: \"At the moment when\n'osha, the \"young man\", started out to fight Amal, the\n\"Young Man\" above was stired, and was equipped with\nweapons prepared by his \"Mother\" (the Shehseah for the\nbattle in onder to avenge the sovenare™ (ef Lee x, 35)\nwath the \"wword™ (Ex st 13). Mons equipped hime\nfor the war above. \"His hands were heavy\" (lied. ¥, 13),\n'that isto ary, \"weighty, honourable oly hands\", that had\nfever bern defiled bands worthy i9 wage the war abore-\n(Axo tury room 4 svoxe amp PUT #F ENDER WIM AXD\nMe sat THEREON: to porvcipste im te istem of Iracl\nAxp Aasox ano Hox STATED UF His mawDS, THE\n\n'bows aus mamp, Awares parvatten. \"Hand\" bere\nscfrs othe right hand, which he beld up abore the left. and\nssolong2s he didn, Lesa. the Superal lars, prevailed;\nIret thee Tare] ow ceased praying Meare mid not bewp\nfis hand sp and \"Amalek prevnied™. From which we\nderive the lesen that ahough the priest apreads out his\n\net esuacau (tx0D0s) =\nhands at the sncrize to make mediation complete, Fe\nsacl must comgperze with bar i praver\nAsp rue Losp sirp cxro Moses, WatTE ruts ron\nA. MEMORIAL IX THE ROOK, exc. Note tht in the pre~\nYes verse it say, \"And Joshua disabled (cupablsh)\n'Amal and se peuple withthe cigs of the amon\" Ways\nrepr Roepe pen EU el\nP 'another mearung, aay, Wo cat\nJoes\" (cf. fsa sv, 3) Jona did indeed fit cast hs! ard\nthen the word, caouting the veapensce of the covezunt,\nslow them, Watts Tatts rom a cebe0s4A%: \"this in the\n'few pine, AND REREARGE 1T 15 THE EaRs oF JosuUA,\n'namely, that be i destied to sly other Kine\nFou | witt vrreny stor or (it. for blating out\n\"wil ot out); that is, both ther eclesial Fores and the\nponer tere Mehra The aeserseanance of them\n'Gm Bagh as well ws Blow. Said. lanae= Here ite writen\n\"For I will unerly Hoe out whereas in another pasaze it\n'say, \"Tia stalk ot out the smmembrance of Amick\"\n(Dest. xx, 19). The Holy One, blened be He, sd i fect:\nYe stall bot cut fas remembrance on earth, end I wal Bice\n'out bis remembrance on high\".\" RL Jone sid: 'Amulet\n'brough with hie ether peoples, fe all the ret were afraid\ntw commence war against teacl Hence Jouhea cast lt\n'which of them to is\"\nAno Moses ster 4x aLran ssp catten THe sane\n'or ix YHVH NISSI_ (the Lond is my sgn). He bus an\naltar below to correspord to the Altar above. [668] R. Jone\n\"The akar ws intended t» beng atmement nd\nSagivencs 10 then \"He called the maene\", macy the\n'name of the alta, \"YHVH NISSI™, jst Jacob call che\n'ahat which he bane EY Else Viel, \"the God, the God of\neel\" (Gen. xaum, 20) He meas to indicate that the\nmiracle wat wrought for them because they had been\n[Properly svcumcmed, 20 thet the sige of the Conenant wat\nenh heat of eee Ht Sot meh\ndan ad aphid re be pede\n\n08 'ue zomaR 1 [etbine\n'bly imprinted upon them. Hence we Aearn that when =\nfather performs the act of cxcumcisin an fs son, revealing\nthe impress of the sign of the holy Covenant, the sereesal\nset. at wera alo option\n\n'they sve the God of Israel\" (Ex xx, 10) # Who case the\n'Holy One ? lait not writen:\"'No man can see Mand lve™\nTe means that a rainbow appeared abuve them radar\ncolours resplendent with the beauty of Ils grace. Therefore\n'the saying thal he who gazesat a rane pans, as 8 were, st\nthe Shekinah, For the same reason i x nor night to look =t\nthe Bngers of the press when they spread out the hands\n'to bless the people (the Shekinah \"showing Here throws'\nthe lattice\", Le though the priest! fingers)\" R Jaw fri\n\n\"They saw the light of the Shekinah, sameby him\n'who is ealed \"the Youth\" (Metzatroe-Henoch), and who\n'mimisiers to the Shekinal in the heavenly Ssncroary. As for\nthe \"peved week of = sipghire beck\" mentioned ia the\n'same tere, ther was an imprrsion of coe of the becks with\n'which the Egyptians \"embsnered\" the lives of the chilicea\n(of Teel (Ex. 1, 14). There is 2 story concerning 2 Hebrew\n'wornss an Egypt who, when child was born 9 ber, bing\nfn fear of Pharaoh's decree, bid him under a beac. Then a\nYaad was creched cut, tok hold of the beck, and placed\nunder the \"Yeet\" of the Shekinah. There it remained nti\nthe early Temple was burned down. It is concemang thie\n'tat @ = writen in the book of Lamestations (1,1). \"He\nremenbered tot hs footstod im the day of hs anger\"\nBiya: \"The radunce of the Seppe extended towards\n'serenty-wo sides' (s0 accordance wah the seventy-two\n'Deine Names) fe)\n\n'Tare Loup wrts nave wan werm Austr\n\nRATION TO GENERATION. R. Judah sid \"There ever\nwea generation of men sor coer willbe cs wold witht\n'this el seed, andthe Fly One, blesed be He, cares on Hi\n\n'hee the Lord, O my anal Halle (Po cx, 33)\"\n\nEx ae, an 25\n\n'Now Jeruxo,rurrairsrorMipiax Mores raTars-\nUR-LAW, MEARD OF ALL THAT Gan MAE DONE FoR\n'Moses asp ron Ipmart. R. Hezckiah opened bere with\n12 dinemaree onthe verte: And ame Sfind np tet bend?\n'iemard the peuple and Besed them (Lev_ 1x 22) The use of\nthe word \"hand\" her', be said, in the snguisc indicates\n\nfpoccntaes which are found in the city\" (Eec. vi, 49h,\n'Bmoely, ze tem superna being who are appannted ovr the\nspreading of bandh\", to recene the blemngs or provers\nRered therewith, 2nd to codow them wath a power through\n\"rbich the holy tame ie glned and hemes fromm Selo\n(And shen, through the \"spreading of hands\", the same i\nblewed from below, f recon blewungs from above sls,\n'and is thas glorified from all sides. And these \"ven poten\n'anes weil then take of the blewings above, and pour them\n\n(Souk be tn py blew or spp fr bei theme\nthee pone ta brad oe the \"apc of t=\n=. two hundred and fortr-ewht curs. Of\nTike een emer Ar he led rang so\n'Seven in\" (Bc 7). Moreover he apr cLiuits\nSpe.cad Seng son peti. Ys Gr tat ot\ni Seng dos at rx 'at\nSlat op nn nly soo apemn of pre ct\n'lenin inden, ae \"peadin f fands\" has 3 prc\nVenice When 1 man opeads ou hn hands\niiss hem opin poyer and mpc, be my be ad\nTeen hae a teng\n\na0 eae zeman Ie\n1 plorfy the Holy One in various ways. Me ygnbatically™\n'unites the ten Wards Sefiroth), thereby unifying the whole\nand duly hewn the Holy Name He also, 25 mere unites\nthe inner Chariots aul the outer Charints, so tht the Holy\n'ame may be bles from all sides, and all become «9.\nboth that which is above and that which is below. 'The ten\npowers of which ve spateare the lover ten Wents (Sefirah),\n\nized by the inecribed letters corresponding to those\nahve, and they have charge, in tie fest instance, of the\narang of the [oyb] finger im prayer. And when the whale\n'side of holiness is united. above, the \"other sides\" are\nSubdued, and they ala coafesr and praise the Holy King\n\"Observe this. In the mystic dociine of the Holy Name\n'we speak of King and Pies, both above and below. 'The\nRing above isthe mystic Holy af Noles and under im\nthere is a Priest, the mystic Primeval Light, who mimistese\nThefore ion; he isthe priest who s called \"great\" and\nstatoned at the right hand. These is 2 King bebw, in the\nlikezess of the King above. who is king ove allthat i belw:\nJad under hum there 3 Pret who ainsters to hisn\" this\n{the whore we call Meclael, the High Priest, who is atthe\nright hand. All thie constitutes the true object of fith,\nthat of the side of holiows. On the \"other ade\", the ade\n\n\"s foot\" (Beck 1, 15), and the pret, whe\n1 under him and ministers to him, is On (-=aren, nothing\n'nea, idolatry); he i alluded to inthe verse: \"And Epes\n'sil. Yet Tam become rich, T have faand me oat power\",\n'tame the ceestial unhaly power which presided Over the\nct of idoltey commnitti by Jeroboam (1 Kings it, 28),\n'without which be would sot have been able to racceed. Now,\nwhen this bing and thin priest af the \"other side\" are ach\n'Gocl, and ther power hoken, all the \"other sides\" follow\nsuit aed are abo subdued and heoken and actnowleage the\n'sovereignty of the Holy One, sed inthis way He alone rules\n\"And the Lord alone wil\n\n. 1) En jst the same way\n\nGod broke here on earth the power of an \"old and foolish\n\nBeceem \"in\n\nA setupe (exons)\n+ mamdy Pharaoh who, when Mow sid to him,\n'God of the Hebrews bath met with as\". replied, \"I\nAow aot the Lad.\" hut wen the Holy One, desing that\nis Name should be glaied we car a iste bere,\npunished bin aed hs people, be carne and arhnowletged\n'the Hely One. Subsequently his pie alan, camels Jethro,\n'the print of Ox, iz asatry mat als hurled 39 ar he\n(ane al sctaniged the Hany One, arn Blew be\nthe Lord, who hath Severed you. Now know thatthe\nLec is preset than af the gods © (Ex xvi 30,1).\nSo when tht king and that poe ackrowiedged the Holy\n'Onc ened be He, and wer hanbled belo fm, Hewes\n'euited above and blow, and the, and then only, He\n'Bre Fach the Torah, = undipuied sovereign onc al\"\n1. Elesar medised on the words of the Pas: \"Gad be\n'wercifl unt us\" (Pa eave) Sd bet \"King David rome\n(ie pris and thanked the Holy King: He was stndng the\n'Torah a the moment when the noth wind ee and tached\nfbn harp, 2 that made monic Now. what wa\nfog ofthe harp? See now: When the Holy One moves\n\nan sae zonan nt (rbot\ndup (\"Leta peoples pie the\") signin that when the\n'heathen nations acknowledge the Holy Onc, His glory is\n\n'xnfesed hs faith nthe Holy One, saying. \"Now Lhow that\nthe Lars rete tha all gods thes the Holy One mas\n'Shed in His glory stove and below and hen t wm that Be\neve the Torah in the completes of his damanioa\"\n'Sad R Simeon to R, Eeazr, his on' Concerning this,\nfete wnien: \"Let al\n\nhhind. But R Abba wept and aaid: \"A father piseth bie\ncildren. Who will pay R. Elezar and being his words 19\n'completion excepe Be have the Master's pay? How happy\n(Gar we coasder cunchves that we were prvieged ta bear\nfew wor so that we shall not he ashamed of our ignorance\n\nAbts continnet: \"Tt dows moe s3y thet Jethro was 3\npest of Os, but of Midian\" R. Simeon replied: 'I i all\n'one; at frst the father-in-law of Joseph was called 4 \"priest\n\nfor both Moses and joseph were in that grade symbolized\n'by the two Vau's that are one.\" Then R. Abts put bis hands\n'on his head wept amin, and sid: \"The light af the Torah\n'new reaches the highest throne m heaven. But who will ght\nthe lamp of the Torah when the Master shal have parsed\n'2eay? Woe t» the world which will be orphaned without\nhee Howerer, the words of the Master wil shure a the\n'world until King Mesias appears. when * the earth shal be\nfall af the inowledge of the Lord ae the waters cover the\nser\" (Iss. at. 9)\n\nNow Jeuno ras or att THat Gop (Elohim) Map\nDOSE Fou Moses AND Tow ISRAEL, HIS PEOPLE, AND\n\n8] setune (exones)\n\n.F 1H Low» (YHFH) nap sxovous Isnaee ovr\nyr Eover. Said B Hiya: We note that there in wanstion\nin this verse fram the name Elohim to the rime YHVH.\n\n'inner reason for this. The fist mrme indoees\n'the Shekinah who protected Israel in exle, always being\n[present with them and with Moses: and the second same\nFigaiie: the supreme emanation which brought there aut\n'Eom Egypt, aod. ix symbolically Krown ae \"Jubile™\n\"According 10 anather imerpretanon, \"What Gad had dane\n'fr Moses\" riers tthe time when be ras thrown int the\n[Nie and when he was seved irom Pharanh'sswerd, and \"lor\neral s people\" the time when \"He heard the groaning\"\nR. Jowe here quoted the vere: \"He sent redemption usta\n\nhim int His Covenant and brought him near to Himself that\nIhe might worship Him. Seece then all proslyts have been\nDrought to rest under the wings of the Shekanah, and hereby\n\"oly znd awful is His Name\", for the Hely Name\nhallowed when che \"other side\" & subdued and braken, 2\nin the case of Jethro\"\n\nNow Jeruao . .. weano. Was Jethro the only one who\n'heard of all thax God bad dove ? Does it not sy, \"Peoples\nbeard, they were afraid\" (Ex av, 14)? Indeed, the whole\n\n24 rie z0maR 11 [o8a-686\nswonid did thea, yet Jethen alone [68B) renounced salutes\n'ind accepted the Holy One to worship Him.\n\nSuid R. Abt: 'We have frequently afirmed that whatever\nthe Holy One kas made, whether it beabove ar below, ths 2\n'purpose= He istruth and His work is truth, ad therefore mo\n[Phesomenon i the world is o be spurned as af no account,\n'Since everything i formed according wo a divine patter, and\ntherefore i of ome neceaity. Once, for example, R. Elza\n'was walking along scsompanied by R- Hezekiah, when they\ncame across a snake. R. Hezekiah we about to kil i, but\nR. Eleaar said: \"Nay, eave it alone, do not kill Said R.\n\nHerein to him: \"Buti it nota noxious ereatare which killa\npeople \"To which R. Eleuzar replied: 'sis wraten \"Doth\n\nto fom above and commanded to kil some ore, s0 36 to\nprevent that person fom committing some evi; thus the\n\ning o His plan and ifit tnd no purpose He would not have\n'resed it. And if it is wrong 0 despize anvthing in this\n'world, how manch more sinful must i be Chink ighaly of\n'any word ue actaf the Haly One, besa be He. Iris written:\n\"And God saw everything that He had made, and, behold,\n'twas very good (Gen. 4, 31). The \"tiving God\" (Blom\n'Haysim) purposed to wive us light and to care for us in His\nProvidence; and in His ceation all are united, shove and\nbelow, the \"Right Side\" and the \"Left Side, the angel of\nfifeand the angel of death all are part of His pln, and tic\n\"very good\"; at is all part of the same mystic doctrine,\nappechended by those 'who contemplate the mystery af\nwader,\n\n\"Ie was Jethro who gave Moses sound advice concerning\nthe adminitraion of jusice. And is this i eantuined an\nallusion to is confesting the Holy One, namely, in is\n'awareness that \"judgement ia God's\" (Deut. 1, 27), and\nDelong motto the \"other side\", and that law and right were\nsven to Israel and not to any ofthe besthen nations, a0 iis\n'writen: \"THe showeth his words wn Jacob, his eatutes and\n\n(84-690) jetano (sxo0cs) 25\nhis judgements unto letcl. He hath not dealt 40 with ay\n'ration ; and as for his judgements, they have not kaown\n\nthem\" (Px. extvit 19, 2). So one must beware of despsing\n\"anyone, siace the words of an ordinary person may he of\n'great conmeyucnce,[éga] 2s sys of Mines that Be \"hear\n'nea to the woice ef and di ll chat he had\n\nfrtine she, © Land, among she main, sd ing psene\n{ito thy ame\" (Pa i, 50). David sil this under the\n'prompting of the Haly Spint, when he sav thatthe ory\n[Sf the Haly One se exated and honoured inthe word a\n'should be, unles aber nations also cntbute ive\nthar the ly One i lorie for Israes sake aloe; but\n\"while Isel are the foundation of the vie light from out\n(3 which imace forth bight for the whole mori, yer when\neaten ration came 1 ce the ry othe Holy One\n4d to worship Him, then the foundation of the bet\n'arengthesed, snd lls rays are united, and then the Holy\n(One reigea shove and belo. This senate what happened\n'when Jettro, the high pres of papansm, was converted 10\nthe mori of the we God of Iovac-\"the white wont,\nInearing ofthe mighry works ofthe Holy One and sing\nthatthe great sage, Jethro, had been raven to worship the\n(Gnd of lac, gave up thei idl realising thet impatrce,\nss in thee way the gly of the Holy Nine of God et\n'eated ue all sides. For this ean the rare concen\n[Jethro hes ben poserved in the Torah, wih Jeno' same\nwihe bed.\n\nPharah fad_a his couneios three sages: Jahr,\nSalaam, ad Jo. Jers len set fort, was the aster\nof worip, and ther was no clsal Chain oF star of\n'hich be didnot know the cal Balas wae 30\nGrch-sreee, in word and ac. jo displayed pre-erniteatly\nthe sense of religious awe and fea; or inthe sphere of\nsspeamuedaneeeaieeshge. whether in the repion of hli=\nneat or of uohalinos (\"the other side\"), man cnet\n'raw down the spin rom above and we hum wah i\n'ethowr 3 sense of farsi ave the concentration of heat\n\nah rue zonan ttt ato\nand mind, nd self-efacement. Without this fear the wor-\n\"thpper, even sf he be an idolter, cannot properly link his\n'wil tothe power above: he will nly be able to attain to some\nall xperks of thet power and even these require concen\n{ratio of will and a sense of fer. Jethr's religious activity\n'had to be continuous, and independent of the needs of the\n'worshippers; for. in order that he might be able to use the\npnwer when he neededio do%o, hehad aliays tobe comected\n'ith it Balam clung ip his mediums of sorcery, as we have\nated, and Job, because of that overpowering sense of ae\n'which was in him. when be saw the mighty works of the God\n(Of Forel in Ent, turned wo worship Ham with the same\namount of fear and ave. But Jeti was not converted watil\nInter. Only vhen the Israelites had actually left Egypt when\nIherealzed that all he honda by which the Eayptan lane\n'hal attempted to retain Israel intheie power were fui, and\n'when he sau thatthe Egyptians themselves had all perished\nin the Red Sex, oaly then did he turn wo worship the Holy\n'One, blesed be He, Halaar, ae, was not converted at al,\nfar the purity of the \"ether side\" clung to im. Yet eves,\nhesaw something of the Divine and the Holy, although from.\n2 datance, thrush the mist of bis impurity and attachment\n\nahe \"other side\". For in the \"other side\" there is am\nadmixture of outer ing of light which surounds the dark-\n'ess, 26 it writen: \"A whirlwind came out of the north,\ngreat lool -— andar brighenis war abet (Each 4).\n'And he saw this brighinese from a distance, bu, a it were,\nough a parsitin: therefre, though be prophesied, he\nJenew not what he prophesied: he looked at the light with\na \"closed eye\" (Nom. xxv, 4), for there it no sphere of the\nother side\" that entirely lacks [696] some streak of Tight\nfrum the side of holiness, a5 even in 3 field of straw there are\nSime graine of heat, save only certain minor powers af\nSpecial shamelesspess 2nd uncleanness. And its this litle\n'pot of ight which Haltam saw. Blemed is Moses eho moved\nsmall the supernal holy remons. and who beheld that which\n'isnot given to any other human being to behold. Moreover,\n\nBalzam sew from a distance a small light from weit the\n'ther side\", a8 i wee through = partition, x0 Moses ssw\n\ncal Jerane (evoors) ay\n'hroughthe pret light, as through a walla streak of darknest\natts edge; but even he did na act it says, jus as Balas\n4d not away ore the streak of light: Happy was the lot of\n'the faithful prophet Moses, For what iy i that we read\n'concerning him? \"And an angel uf the Lord appeared unto\nIh is lame of ie oat of the ide af 2 fash (E. tt, 3)\n\"The bush was inde i that region nf hanes and cave 90\nit, for all things cleave to one another, the pare and the\nimpure, there ts no purity except through impurity;\nsgsery which 'm the words: \"a clean thing ost\n'of an wnciean™ (Job iv, 4) 'The brain is cowtuned in 3\n'shell, ashell which will note broken unt that time when\n'the dead shall rae again. Then will the shell be broken and\nthe igh shine aut imo the world frum the brain. without\namy covenng ont. Bleed are che ruhtoous in this wold\n'and in the werkd v0 come\"\n\nAxo Jerune Teox Ziproaan axe wen two some\nWhy se they called \"her two sont\" and et \"sane of\nManes\"? R-Hlipe sid becom abe Had rough them\nR. Ekasr, however, explancd i dernty saying tat\n'crt Maas Lal ened meet ch 2 pal spies\n'flan (Che Steina), would faye See sere 0\nfall then \"his som although they were i fc his ss,\nSn ine swhon he ha sep hil for he ie Bene\nfiom the Shekinh, and wee ot 0 mee Bs heron\nse rea \"And Jethro, Mow therin-nw, came with Br\n'Ses (V5). Said Simcon: \"Ela, Eieaat Tne that he\ntps thy aeration gn rig, btwn tec\n(Ceesily, fresco the bono of te Shlomo\n'ited with ir the te, writen, \"her sma, at\nseh sve sftermar \"ho some ers a 10 Mowe\nbor to Jot wh gat sme fer Mone a ee i,\nTike Later tho had po ss fore Jacob came and del\nfm his aun For Mom kc, and thrgh hs ment\nJethro target sane, whem he shen nrooght with hin to Mestes,\n'tae tes mig all ener together ene the mange of he\n$Shekinah, 'Therefore i aye lain the folowing vere (0):\n\"Ic thy fathers, Fete, am come wt te, a TRY\n\n28 \"run Z0nAK 111 Tiob-7oe\ntif and her to woe with her And the Seth dave\n'sons is definitely stated: \"And the children af the Kent\n'Mowes' father-in-law...\" Cludges 1, 16), and be\n'ons 10 be with Moses\"\n\n\"Then R. Simeon went on to expound in conection with:\nthis theme the words of the prophet Isush (1 3): \"And\n'many people shall go, and say, Come ye, and lex Ws 30 up to\nthe mountain of the Lord, to the Souse of the Ged of\n\n'of Abraham, who sid\n'be seen\" (Gen. xa, 14); for as the mountain i fre to all\nto send, so i this holy place open to receive all cumers,\n\"The verse continues: \"eo the house of the God uf Jacob\",\nbecame Jacob called the wame place \"+ Bowe of God\n{lia xvi, 17) Or, rather, it calle \"must\" and is also\ncalled \"house although itis the same sphere of the Divine,\n[roe] since it in a \"mount\" for the nations of the world.\nelisbere Se secede they drs so caicr andere oes\nOf the Sheba bat + \"heme\" to liracl to whoo the\n'Sckinah stands in the relsbonship of a wile to 2 husband,\ncrated i love and joy, Bovering over Jere! like 2 mother\n'over her children. Of Jethro we read: \"And Jethe --came\n'sith sone to Moses oto the desert\" When # sane \"to\nMoses\", thy add \"vo the desert\" ? Because herein Ly the\n'whole sigrficance of his coming: the \"deser\" symbolired\nthe \"mountain of the Lond\". the place for the sexption of\nprowljes: in ther words, Jethro came Yo Moses with the\nceueston uf bromine 2 pluceive ard catering under the\n'wings of the Stekinah. Everyone who comes to this regen,\ncalled \"Mounmia\" becomes 4 paricpant inthis mystery,\nand is called \"a promi of nigtmouness\". However,\nalthough be i jined to ths haly sapeenal sphere, yet is he\n'alled \"Ger\" (proselyte, I. sejourmer), 2 person ieing out\n'of his own couttrr, because he has let his own people snd\nie and taken wp bis abedein a new place.\n\npoze) seta (exones) 29\n'MOREOVER, THOU SHALT LOOK BOLT xD cuoose\nOUT OF ALL riz Prorte, str wen. R. leo and\nR. Jose were one day the Tooth i Tiberias,\n\n|B Scmecn passed by and anked thm what hey were cogeged\n\n\"eacmesout of wem:\"\"Tsa ithe hook the generations\nof man: the day when God crested na, im the Bienes\n\n'Sidi this vere indicates that the aly Onc owed\n'he frat man all he faure gecrtons of mankind: oh the\nleader, a the sages of exch peri. We wer further tughe\n'concerning the mpatcry cocaine' im the words Wie the\n'eck that shen are twa tks, an upper and lower bok\n\"The loner book i= he \"took of rememfrance™, and the\n'upper one ie called\" this™ And in order t show thet the\n'oro are tot separa, but form cee, i i writen \"this fe\n'he book\" There ar two grades male and emai. For ll\n{he soak snd pint tat eter baman beings ae aude to\n'in the words \"genensions of man (Adam)\", for they all issue\nfrom the \"Righteous One\", snd thi i th \"wnerng ofthe\n{Spe thet won aut of Eden a ater he pan\" (Gon 10)\n'There i abo smth,» lowes \"Adam aude ts the\n'words, the day dat God crated man (Aden) the\ntime vere. [7ot] In pat he wpper Adm, de ina of\nSaale and feral Ss nly Soca and toi the\nwords \"this i the book\", bet afer they produced offspring:\ney are called openly \"Aden\". Then se & ad that God\nsmote man in the\"ikenes\" of God. By the word \"Desc\"\n'Pearce eaderand Kind of trim which mae pest\nTomentaiy and thes pas away Accordngn another ela:\ntation, she werd \"Ehcoe\" secret the usan of males\nfeels epee! and we Maser firmed, Forhernore:\n\"Thus the book ofthe generations of Man\", ve- de book\nsnloch reve the omer meneung of the eae oman soa ©\nEach he bewledge of haman store The characes ofan\nSS reveled inthe hae the forehead, the exe, the Sp the\n[esrares al the Sc, te lines ofthe boda, sd even the cars\nBy thee sven cathe dierent oypes of men be emg\n\n220 que zomaz ny fbr\n\n\"The Heir. mae wit course, upsancing. wary Sai, is\nof = truculent sisposition. His hear is as su asa de. His\n'works are not upright. Have no fellowsbip with fame A msn\n'with very smoith sleek and heayy-hanging har, i 2 good\ncompanion, and one beneits from amocation with 'im.\n'When lef to inset he isnot quite rable. fe cance keep\nsecrets [71a] unles they are of great importance. His acts\nare sometimes good and sometimes the reves.\n\n\"Aman whoue hair hes tht, yer st shot, feariess and\ninsolent. He has a strong desi todo good, for he penecives\nthe bemuty of poodncer, but alas! in goad iseutions are\nsever realized. In his old age be becomes God-feaing and\n[puout, Great secrets are not wo be entrusted to hm. but be\nfale enough with small ones. He cn make mach out of\nltde and his words ate listened to with rege He se wader\nthe euterc siga ofthe leter Zain, ccording to the scheme\n'which our Masier has taught ws\n\n\"A men whee har m black and extremely glomy will\nsucceed inal is Goines, particulary in secular maters such\n(a cummerce for stance: He is generous. But be pragpens\nfly 2s an individal; anyone aswaung himself wath fam\nwil abo have scoess, but nat for lang He is also under the\nener Zais.\n\n\"One whose tir ic black bot not gla is sor aheape\n'soccesful in mundane affairs. Iti good to atccinte eel\n'with him for 2 whule in business muers. Should he be a\nstudent of the Torah he wil succeed in hie stadies. and\n'others who wall jor him wil bkewise mccred. He se man\n'who can keep a secret, but nt for lg. He sofa despondent\n\nAman who is told is secoesfal in business, but i not\nsnraightforward. There i always 2 scarcity of food im his\nThee. He is hypocratial: tht = whe Ii bald gine\nin youth. If he becuenes ald in bs ad age be changes and\n'becomes the oppesite of what he was before, for pod or for\n{IL Thin, Bowe, ony refers to the taldness wach oenure\n\nmeses] serano (exon0s) =\ntee chen th pet wr the py ie pet on,\n'ihe ts tn He nr] Seca ba pcs\nte helstng meta\n\npre ceeerrersey oper ieee 4\nKae Yad Some et mpl Se\n(Se Bidet ny hearts eel oedema\nShe cet vere ay tne tee who compton\n\n'the sign ofthe Keer Nim, which forms the completion of\nee lettes Zane, argc tho o wpchoded the stmbolne\n(of Zeon and sometimes it sands separately.\n\n\"A forhead which cies sharply upward from the aose,\n\n'aman wil coosider himself wise, thoagh in realty he knows\n{ile His temper wil be quick, and his tengue like 3 ser-\n'pent's If his forehead' has large uneven furrows when be\n(Speaks, bur other lins om his forehead be even, be is not 8\n[Person toameciate wth save fora brief peat. Whatever he\n'Plas or does is only for his own advantage: be cares fr 80\n(Gee bat himself: He is incapable of Keeping any secret\n'cotrased to hie, and the supng, \"A talebearer revels\n'secrets™ (Prov. Xt. 33) i trae of him indeed, be cares noe\n'that he says. This pe of penen belongs tothe mystery of\n'he lener Nee when it sx comtsiond in the leer Zase. Such\n'dane may be though! of as anyohng bat relabie\n\n\"A fine and rwunded forchead indicates 2 man of great\n'penetration, bur whuse judgement is sometimes clouded.\nHe loves cheerfuloes, and i kindhearto! to all. He bas\n'high ienllcrualimnests. Should be stacy the Tosh be\n'wal Became very proficient. When he speaks thece lange\n'erinkleseppear om bu forehead and three atl ones sbore\ncach eve If when he's angry he weeps, e's beter than be\n'appears t be. In word and deed be is fortnight and cases\n'eothing for anyone. He will nudy the Turah with prot.\n'Anyone [72a] wo alls himself with him will evve beset\nfrom the asociaion and will profit even in secular matters\n\na 'IME nomAR Ur Trae-rab\nHe's not consistently pious I legal ffi he wall always be\n'unlucky, and should therefore avoid such embrcilments as\nfara pail. This wpe ands in the eymbam of the\nletter Nur alone when it snot included in the Za. Tes for\nthis reson that he mut shun legal matters, sinoche does not\nbbelong tothe region of justice, butt that of loveand mercy,\n\n\"A penton whose forchead is large and yet uarounded—\nthe kind of man who always. bends his head. whether he\n'sand or move—this type can be divided into two clases,\n'both witss, The madaess ofthe one is evident, apparent 10\nall; such 2 person is an acknowledged idiot. On hs forehead\n4re four large wrinkks, which wually appear when he\nSpeaks. Sometimes, however, the skin of his forehead is\nStretched and the wriskles are not evident, but other larger\n'ones appear clase to his eyes. He bsghs for no reason, and\n|S nothing. Hi mouth s large and hose. Such a man is of ro\n'worth ore. The other kind of madness inchided in thie type\n{less apparent, and is unnoticeable in common intercourse.\nSuch a man may pursae study with succes, even the study\n'of the Teraly though be will nt uke it up For im own ache,\n'hut only to make + show. He makes + great purade of his\n'eligion, to give the impression that he is deeply pious, but\njn reality he has no thought of Gof, but only of man, The\n'one object ef all his thoughts and behaviour is tw draw aten-\nto to himself. \"This type, with ite two distin variant, also\nstands under the sign of the Nu when sie contained in\nthe Zaie\n\n\"A large rounded forehead indicates one who is open\n'minated sed generally gifted, He cam acaquice any kind of\nknowledge, even without a teacher. His undenakiogs are\nvaifcrmly successful, except when they are concerned with\n'mney matters, in which he someimes comes to grief. He\n'can infer great things from small: hence he is rightly called\n'iscerning He s detached from the tinge of thie works, and\n'even wher he knows tht he willsfler [728] by mt consider-\ning earthly matters he pays them no heed. He ie tender\nhearted. His forehead is deeply furrowed by two wrinkles,\nset high upon his bras, une over each eye. Hi forehead alan\nhas three long lines, and between his eyes i the double\n\npbz3a) Jetuno (exopcs) =\n\nbeing the pop. es\nA man whose cyes are evenly set is straightforward and\n[person ith sch ejs i alays mers and\nTe good jetentons, but sco cartes\n'of Bie Sckienes Hie minds chip\n'occupied with worldly things, but be has the capacity for\n'should\n\ntherefore he should be encour in this crection.\n\nney\nili\nfer\n\nH\n\niff\nif\nif\n\n24 Tue LORAK Ht ez\nand the type to which i \"conforms ae contained\ninthe tnystery ofthe leer M2 when entained inthe eters\nZain a0 Samer.\n\n\"Tie whose eyes ae ofa yllowish-blve colour has madness\n{nis eine he therefore wes From megalomaa and\nieraniiloguent re his manner and speech. In dacusion be\n{ely defeate. Fle is na worthy tobe structed in the\n\nroysucal meanine of the Tura, a8 he does ot acy thes\nSosy ter beomncs pute es wah har kevleige Th\ntype belongs to the mystery of the Iter Hé, hich\ninl in the ker Zain only. being far removed from the\nInter Same os account of his concet. When suck = man\npeas, many wrinkle appear on bis frchead.\n\n\"One whone jes are pale with a crain adore of\nreesh hue is af an ieacble disposition, but i bo often\nGindthearted ennugh. When angered, however, he hacomne\nel He cannot be entrusted with a secreu He belongs to\nthe sgn of the leer He when ss included in the lener\n'Somech.\n\n\"The man wha eyes ar whe and Moe with nly spot\ncf back i them, canbe eruted with sere and makes good\nSse of them. I he makes a good beginning in anything\n[78] he aes on prospering Hie ences exnoce eval\nesion him, she cm do hie no eis andcvently hey are\nurls subdued by hom. He under the ag of the ener\nKapa when cis inched io the leer Sameck\n\n\"So much for the mpstenes concerning the ees which\nste revealed ur the wine\n\n\"The fname ofthe cmntonance. For the maxers of the\ninner windorn the features of the face are ot thme which\nappear outward, bat those wit formed by itera force,\n{rth features ef the face re moulded hs the impress of he\ninner face which is comers im the spt rending wit.\n\"Thusspetpodsces outward traits wish are ecogzabie to\nthe ibe, the te features being dacemsble from the spi\nMan has a spinon which the Jeter af the ape ae i\n2 ery designed. Al these kere are enclosed im that spi,\nfod oe a tame the designs ofthe leer eter nt the face\nSd 2 they enter, the face appears with the desig ofthese\n\nhse] erien (ex0n05) ss\nesters upon it. Hue ti semblance lat for sshor: time ony,\ntthe faces of adepts in wisdom, om whom it 16\n\nrom whence inte the mystery ofthe Turah with ts alpabet\n(f twenty-two Teter, which is the ewenee of all things.\n[Now that \"river which goes out of Eden\" cartes allthis\n'along with itso chat when the spr ad the mule emerge\nhereiom they are all stamped with the sprint of those\nJeter; the which, when the art of aman be thus stamped\n1by it ales ako 4 exrsin impression on the fee Sad\n'Steam 19 them. \"Iso, Ue Hewes of the Mother i mae\nimprest upon the form of tha spit\"\n\n\"They replied: \"This, Master. the teaching which wehave\nnerd from thine ow ipa: The design of the eters proces\nfrom the nde which is above, afd the image of the Mather\n1 imprened upen the spirit while Bclow the form ofthe\n'eer is hidden m the spin. The design of the Mother\nwhich is eutwardly dacernible Flows the fur proorypes—\nMan, Lic, Bull nd Espen the Soper Chanoe end\nthe sprit projects the image of them all fora time, because\n'whanoerer belongs the domain of [74] the span thus\n'self foreard and s bth vse and invisible. A thse forme\n'are desgoed the shape ofthe letters, aed although they\nfre hidden they are Gscemed fora hort apace by those who\nfave eye to sce, by the wise who can comprehend the\n\ntherein Now, thee are\n\nJenow the mysteries ifthe jane? wisdom: can resignize him,\n'because te inner spn is duly prepared in tim. and projects\nthe fall design of tae form within to without, from vibe\n'to vinthle And thar design it i which becomes the outer\nform of + man. That is the design which is more perfect\nthan any ther. 'This design i the one whichis made ible\nfora litle unto the eyes of Weslo and the children thereat.\n'Whea one looks on the face of such 2 man one is moved to\nJove Rim. On itis raced the design of four letters by means\n'of 2 fine wean which & projected from the might side and\n\nie rOnAR I bers\n'another vei, itself containing two more, which i projected\nfom the let. 'Thee four signs severally form the four\nleners which make up the word edu (testimony). The sien\nofthe fist leer ss represented by the vein which ison the\n'ight side, and each ofthe other three Feters by one of the\n'ther three veins. 'This we find expresied in the words: \"A\ntestimony (abu) in Josep (Ts, Le, 9), for every00e whe\nlooked upen him loved him, and he was perfeced in love.\nInthe seed of David the colours are reversed, and this it was\nthat misled Sarmuel (x Sam. vl, 7). Such face contains all\nforms, Such 2 man is self-contaled, even\n'when he is angered, and quickly appeased. [rab]\n\n- When 2 man, not entirely bad, changes fas ways and\nterme to the Lord, + good spit begins vo rest upon im, 30\nthar he is enabled to prevail asinst the evil thet was anim,\nand for time this new spirit thrusts itself formar into the\n(eepomii af he Gat a te res o's fo: At alos eel\nCcurmination his face would oot anspire love, bur gradually\n'it becomes better comprehended and sa better loved. When\npeople loud at hun + sense of shame fr his pat misdents\n'ames over him, fr he feels that evervooe knows his former\n'ol ways, and the bod rushes to his face, and then again he\n'rms pale. On his face are three veins one on the right, one\nping up w the beige of the meme, and 4 tind which 3\nJed thento and branches downward from them. These\n'eins form the shapes of the letters which are traced pon\nthe face They unrally etd inet prominently and queer hat\nthen he s enitent and gradually ecomes accistomed 10\n'waking an the way of truth they subside. The mystery of\n'these eter i contained in the word Karsh (Kp, Resk, Yad,\n'ith, \"near\", signifying that be had been far fra bones,\n{r5e} Althagh there areal ether veto im fae, theae do\nbot protrude, eeept when be ieads the paths of erookedness\nsand vaiquity. Heve again the seed of Dari ee the rovers of\n'ther men, fst appearing in the form of Man and then in\nthat of Lire, finaly separating and taking the form of the\n\"wher se\"\n\n5 When man deserts the ways of the Torah and fllows\nssa9s of iniquity, the holy api, which formerly det in bis\n\n7 setux0 (sx0008) =\nince self reves inaence from him and snaberspint\n{aes up sade here, with she fem wich pees\nparas es aca acpi fig\n'on ofthe wie inthe form ofan Ox When they ge\n{he peron thar onsen they ently Echols fora,\n'nd they observe him two rod belie ves on the\nFig ade of the face andthe om the ef Th ae the\n'smbolicleere of tix type which shape themelver thos\n'hy i fs face: one sphental and hin, the to hers\n'ti round above The cys f auch aan ae rune Seep\nim his bed. The aymbolic exyeston of thee Iter i\n{etws: 'Ph nt cer inte frm ofthe eter Kap, aod\n{he ther te acral in Gat of Rech we Te (Rater\n'becut off). The mame letters are denoted by the veins on the\nTei ide ofthe face Th siieance indice by the\nwords: \"The shew (ha-Karati) of their counterance doth\n'witness against them\" (Isa. t11, 9). These veins swell in the\n{ce more than al the others: fut whee the sre cepent\n{od tare fn the ny of thet sd bck to the ight hand\nerate ee eer\nSS mubdued and he spr uf halve prevails: thew eh\nTonsthen peste no mare but recede note ee reach\n(Fthe Sesh and are ome sight of apd the which are the\nrable he god sit becmme evderson hr ead. With\nthe sed of Dani the revere was the cs fit he Tom\n'iid wy, ad afervards the Two dark wine nee made\n'isle im he fae, one onthe Pht Side of ad ae om te\n[eh whic formed theo lem, Dalethand Ai haben\nine the eee of her ee\n\nSy, Diesen ata chel per alin cen\n\ncf making epsaton for pat micderk making wd the\ndefects of his former life on earth. He is symbolized by the\nform ofan sale i pint i weak. No promubernt eine\n'nih symbolic sgnfcane cn be dncred the Une\n\n'heat of hit countenance, rnc these were let during the\n[ese of his Forma ie, But thins the aga by which he can\nEotecogrioed. His eyes do sor sparkle even when 'hee\n[ful Became is spirit Joes rt shine the Kets, and\nthe park of ight which was in in in is former ae as\n\n2 sie zaman 1 brse-7s6\nbeen extinguished. He does not belong to the grade of these\nwhose character can be read in their faces To him can be\napplied the wards: \"Wherefore I praise the dead which are\nSaeady deal more han the living which are set alive\"\n(EexL. ty, 2). The seed of David, however, i indicated inthe\nwords: \"The secret ofthe Lord is with them that fear Him,\ntoshow then His covenant.\"\n\n\"Ths in the spirit of man, a6 we have shown, are inscribed.\nleners which press through iat visibilay- To. penetrate\n'through these eflctions to the inner symibels and to decipher\nthe symbuls art = the privlege of the wise alae. thet\n'they may Baly attain knoveledge ofthe spirit of wich the\n'symbols are the manilestation, through the esoteric mgnif-\n'ance of the words \"This the book\" (Gen. ¥ 1) Tarough\nAon alli revealed ty thom nave hat Lorca\nbe judged by a different rule, according to the Goeination\n[58 of the sprit or the Lord af he pint. Happy and blessed\nindeed are they to whim is eutreed knowledge of all these\ntangs {So much forthe mystery of the countenance.\n\n\"Phelps. Te mastery of the lips belongs 0 the kter Pe\n\nffsufe and mischiel He cannor heep 2 seret. but shen he\nhappens to bea studert of the Torah he ex for 3 time cover\nand kecp hidden secretmattere. is sigh isthe lester 8 when\nitis sncluded im the leer Rea, bet aot in Samech, He makes\n2 show of being pious but is not; one should ot have any\nSealigs wits im, ease all his words pracced ext of bis\n'auth alone, but fot from his hear\n\n\"Thick dey lips indicate a man of quick temper and inst\nlence, intolerant, spesking evil of his fellows, without any\nscree of shame. He likes ts mock and jer at otbers. One\neuld avoid « man of thie kind. Ned when hie whole foce\n\ning strife. In workdly matters he\nSsape to he succesful. He i of a verge opin, and relent\nless towards hos enemies. Concerning him it's aiid: \"A\nvorked man hardeneth his face\" (Prot x0, 29), He stands\n'under the sign of the letter PY abe when its mot included\n\nA Jeruno (exoncet)\nthe Sch hgh may sc oc in he\nletter Rsk.\n\n\"The care Excessively large cars are sign of spi in\nthe heart and. madness in the mine. Small shapely ca\ndenote wisdom 25d and ther owner likes to cy\n'everyting. His ype is under the sign of the leter You when\n{i a toch na the other ere\n\n\"So rmuch forthe mysteres of the human pbysiogaory.\n[Now we turn to ther mysteic contaned it the letters bat\n'not == forth upon the countenance, tire cmerroed with\n{he appreseion of ten and seasons\" smpsenes of hich\n'we are unworthy\"\n\n'K. Simeon sid: 'Ve are worthy in this world and ye are\n'worthy ithe world Yo come. Blessed are my cy that wll\nbbe worthy to seek all when Tener the woeld to come. Fer\n'my soul calls to the Ancient of Days: \"Thou prepares =\n{able Felore me be presence of ms cerns, tb ante\n\nmy head with cil; my oup runneth \"(Pe 20, 5) And\n{he Hoty Ove, Blewed be He, calls oncering us: \"Open\nye the ptes, thatthe righteous people whicn kepeth truth\nvay enter in\" (Ua. xxv, 2)\"\n\n\"Then they began to dicrurse on the verse: \"And they\n(the Haye) had the bands of « man, under thee wis,\n'hear four sides\" (Eack. 1, §) \"This, sid they, 'bas been\nexplained by the Fellowship as reiering to the hands\nSretches ost reece who return ta Gad. Bat the\nexpres \"the hands of « nan\" also sgniies all those formes\nfand supernal myzerica whch the Holy One has stamped\n'Spon mon and ordered in hin Rnger outwardly and inwardly\n{ind in the \"pal (Kap). When the Holy One reated wn\nHe set in him all the images of the saperal myers of the\n'world above, ad all he sages ofthe wer misters ofthe\n'world below, and all sre desaned in man, who sands i the\nimage of Gor, becuse hes called \"the cretion ofthe palm\".\n'and this the mystery of the fetter Kap Supernsl mysteries\n'aod symbole are contained in thist Doe Ten Words, fre\n'Belonging tothe ight ride and five to the left. are all Usted\ni it a5 coe mystery. Thercfareitsays: \"I wil abo seize my\nfone pala (hap) upon the ether\" (Ek. 28, 17), meaning\n\na0 'THE ZOHAR ITD Dsh-760\n'hat the Lat will ie the two hande to be viedo hat\n'sing wil depart fom the work and the gory of Tarek\nstall be given over tthe nations, But when they ae nied\n'ene, ee anys \"One vec (ph fa ple) of ec\n'eke of gold\" (Nom. vt 14), When they em united\n'God created Man in His own image,\" Man wax in the\nDivine mind, inthe ier mystery. God crested him, male\nand Semale on onc, \"inthe image of God\", eymbained by\n{he pan. For when man wan created, what fit that &\nsriten concerning i? \"Thou hast cohed me with\nGlin and fin and ht fonend me with bonne and iors\"\nsh 3, 9) 765)\n\n\"What, then, is man? Does he consist silely of skin, flesh,\nInes and enews? Nay the eence of man bisa he\nSkin es, bones and Sinews are ut a uted civering,\n'the mere garments het they are not the rman. When mae\ndeparts (Gran this worl) be dives himself of al thee\n|grmmente The skin sith which he cover ml and all\n{ie tomes end sen all ves opnbolom i the mpery\nef the Sopereat Wisse, 0 that wich\nshove. The symbol of the hin tm the Mane ha\n{eae os i ceecton withthe worde: \"Who etches ot\nthe heaven ike a cart\" (Px iy, 2); and aga: \"Rama!\n'king, djs red sed ager shine\" (Ex, 5, in connection\n'wah the alermace) \"These obine ae a perocae whch peo\n{ean a permet war the evcaan ofthe hesvem, wich\n'he cuter garment (ofthe Dive). The carne (of the\n\"Tiberacie) are the iancr garments: comesponding to the\nsin wpon the ech 'The hones and the wares syenbelse the\nChait andthe clea Flows, which are inward. Al thee\n'av garments open that which a tert: which alo i the\n'ptcry of the Soper! Man, who the innecmor. The\nSane found be tar Slaw th aemeting tar, ad\ntis garments correapond to that whichis shove. The bones\nal unews, we have sd, corespond tothe Chars and\nsa The Sr na covering wo the has and chars and\n'munifes elf outwardly. and se symbehcally connected\nwith the \"other side\" (the purely sensuous element). 'The\n'din, covering all, cxesponde to the frmamente which\n\n'So by the inex of the hands and ofthe Singers it posmble\ntw discern hidden facts of 2 man's penorality. They are the\naig sare hed ected she Gece of es types med\n\n'heir relationships to the upper treasunes F78a]\n\nfor ase rae reorte, ere Sud R. Sobeun: Te dace ne\nSr \"thou shalt chose bt \"thou Salt behold\" ame,\nbby meam of the pf of inner ght of those characte\nsrhich we have mented. Ala iced on this eee\n\"ibe Sat lock refers tthe bury\" all the people\" to\n'the fercead; \"or able men' tothe fee; \"Gad-earng\"\nthe eyes \"Yorn of truth othe Lips: and \"hing coven\n\nhe fends All thee are the signe by woch So\n'recognize men: signs, thit to these on won the apni\n'of wadon cos And yet Moses had 20 need of these S275,\n\n332 'rte zoman mnt irs 788\nfor we read: \"And Mose chose able men out ofall Ix!\"\n{(¥- 35); he chose them by the inspiration ofthe Holy Spirit,\nfore re: \"When they ave mate, rune ant\n'the singular instead of \"Wey \" inthe\n'lua indicts that resto the Holy Spare So there ee\nho ecesiy fer hit to we the if of inner sight in order\nfind out who were the right persons: he knew at once whom\n1 choose through the enlightenment of the Holy Sper.\n'Sinsury Sohmon, i all the legal cace brought before few.\ncould give his decisions without the aid of any witnexes,\nTecate the Holy Spint was prevent at his throne, and\ncveryone coming near tit was overcome with fear acd\ntrembling. 'Thee was an visible gure hidden nthe threne,\nsnd when any one uttered a fale plea it made 3 sound by\n'which Solomin knew at once that the person was not teling\n'the truth. Dut the Mewiah snill Gncorn person by the\n'eda. fr of Vin iss\" His Scent wil bei the fea of the\nLent snd be sll jadge after the spit of is eres,\neither reprose fier the hearing of bon car\" (Isa 31 3)\n'Thee tice paged without witqrncs and aiid warn\nAMlcabers mst paige according to the bra, aml rise desde\nby the word of wirnenex The wise who are adept in\nfore mst warn sce and provide heating\nforthe souls Biewed are they ia thin woe and Blemed it\nthe woeld to exe\"\n\nIx Tue .uigo ost, watex tHE cUIEDSES oF\nTsuane West CONE FORTH OUT OF THE LAND OF\nEcrrr. _. . The thied moeth is the one in which the\n(ektial chief Uriel has sway, He has three hundred and\nsiaty-ive myriads of campe with him, corsesponding to all\nthe days of the year. All have three hundred and sxrp-five\nlye of light seuing fromthe inner sopernal spbere called\n\"Hishanal\" (6. Ezek 5, 4), which i bedden sd veiled.\nsbich the mysteries of the holy cxlotial leter af the Hay\nName [785] se suspended. This \"haskmal\" reocives the\n'moc supernal and recondite Fights and passes them on, 90\nthat al the earns receNethane keys of the ght! which ames\n\"Tie\n\ncol perso (exones)\n{oreh roe thar sphere. And that Hight is contsined\nlaps, which yet are one. The ft li\nSeco ASA Tete ah tn esr\nthe sghucow i the world o ome\n\n'Sen tor cryin\" (RL aor) The acon Highs\n(one wich ghee and spares rey The vo ate united\n'ed become ove: Uriel, the head ofthe angel and al thse\n'ey para of things. Ave comand in two Hh,\n\nregand to the Torah: \"And thou shalt meditate therein dar\nand night\" (Je. 1, 8), \"day\" corresponding t the tongue.\n\n'Se webie Toth (Law, Prope, Wetings).\nMigs wd *At se ne wien the Drache approached\n'Mount Sin, the Holy One gathered the fabs to ima\n'od carnined them as othe linea, and He fund them all\n'Skshoiraced. of gence eth. Sohetadt9 Mos: Now do\nsah to give the Tovah unt» Feat Dew Gen to Me by\nssling them of Me love t thor fates and to thomscl,\n'and slay cocersing alle signs at wonders that T have\n'ravine snes them. And thea sul be My mesenger\n\nry 'THE oman UT ee\nAnb Moses wine UP UNTO Gop, axp THE Lone\nCALLED CNTo Mia OUT OF THE MOUNTAIN. He went\n'tw theregion where the wings ofthe Shekinah are outspread,\n'conceming which tis aid: \"He howed the eavens andcame\n\"down\" (Be x01, 19) Said R Judah 'Av long ax the tac\nfof the Supernal King! adhere to their peoper plas ail\n'worlds are impregnated with joy and all cretce is\n\nand stable. Concerning this itis written: \"And all the people\n\na die a Gere\nGon (Dest 1). fg We have + frat the same\nlee R Jone os sO ay eed tee Be Toa\nthe nde Tae Nit ex ome the mening af the\nwords: \"And he (Jacob) was afraid, and said, How terrible\nith place\" Wa ide ce thet wo all tere? His\nae oa \"Poot ep mentioned a thet gine oo\nSemin of the ly fac whch cmmapeed ote\n'reality above. And any place where such 2 consummation is.\nfread ald ate\" Veen med ees\" fe\nSay then Gow the Tarpon tome the word\n(era) th ee\" (Phas) and ot wth come\n(ikem)? His answer was that there is no true fear and awe\nSee re eee a\nSD be ce ledge heen er ee os ee\n(coke) oo tem as ee\" (mt hoe\nfphers ther theres ne cir, thre epic\"\n(bree stole eter Bf eer coped te\nsc: Whe hath ecendal op sas hemes drone? We\nJoi pred te nds et Wit bend er et\nio ment Who bath eth oll then of the eth?\nWhat sha meme ond chet is pot me (Prov 4.\nis Sneak craded upto even os se: \"Ad\nBows went op mts Ged he Aaron who gate the\nsin i in Sta ye: \"Hin fl foe ine\"\n{es tn, 3) Ie Ei whe \"hath bond the wat ina\nfoment, for he mids \"There shall et be de er in\n'Tete oe Oot\n\n~* Je2mxo (exo0us) 235\n'hese yearn Dut according 48 my word\" (1 Kings 37, 3)\nAnd dis Abeaham who \"hath exablhed all the ends ofthe\n'earth, for it may concerning him: \"These ae the prners-\n'ions ofthe benens and the earth when they were crated\n(Gedaber amy (Gen. ty 4) the bat word ating the meme\nJeers as Abraham Tass was R. J's fst interpreation.\n'He then gave a diffrent one, saying: * \"Who hath acended\n'pinto hesvea?\" The Haly One f whom it says: \"Gl bath\n'scended with = dot\" (Px nevi, 6) \"Who hath ehered\n'he wind in his firs?\" The Haly Ove, \"in whose hand ithe\nsoul of every Keng thing™ pb x, to). \"Who hath bound\n\nJR Jee said to him: \"Jose applied the vere, \"Who hath\nascended, etc\", ft to Mewes, then 0 he Holy One, and\n\nfF\nr\n\nuy\nHe\n\nile\n\nii!\ni\n\nne 'Tie tomAR Ut yo0-796\nfo 1d a thes concening itn «dram bu when Tawahe\nThad forgotten thine snawer\" \"And row, when 1 tll the,\nvse thou emember ic? \"Lurely wil replied R. Jes,\nswap remember what ny Master lme\" Said R, Simeon:\n\"Thewarde ms! fe wndertond i the ght of te expresn.\n\"My ft-born son Tara (Ex. 1, $2) and. szcly in\nwh Tam pied\" (auxin, 3) sae her: elers 10\nthe superna weed, and i this wh i called \"son\"\nWhereupon R. Jee replied: \"With al due rape to the\n'Maser, thi fs ascret which I already know.\" Bat je again\nbe fog t He was much perturbed. But when he went nto\nhis hose and fay down to sep, he sa in his dream an hag\nfic book. when twas srtten:\"Wadom (felon) and\nShory (Fifer ww Wy sanctuary.\" When he awoke, be\nSlrughtway wen to K. Sincon, Ksed his hand, and aid:\n\"This night Ts in my dream an [7ohagzaic bok whexe=\nin were writen the word: \"Windom andlor in Hs\nsancuary™, \"Wisdom\" above, \"Otay below, and \"in\nHis sanctuary\" a the side This Taatie a dram, and 1\nfagnd it on my Eps when Lawoke Sad R. Sioeun to hin:\n\"Can this time thew wast foo Yeung to jx the company\nthe \"reapers of the Bell\", bot sume everthing han been\n'Sow unto the | Thus the meang i: Wisdom (lone)\n'Name and Glory (Fert) the name of Hs sn\n\nAxp Moses went vr wxto Gop, Blessed indeed wae\nMose: to have been worthy of this honour, to which the\n\"Torah herself vestifes. Suid R. Judah: 'See what a difference\nthere is between Moses and other men: \"Going up\" ia\nregard to ordinary men means \"petting rich\", \"geting on\",\n\nThanours, sn office, in raph, etc. But Moses \"went Up unt\n'God'. \"Truly, he was bless\" K, Jose remarked that this ie\n'one ofthe passages ftom which the members of the Fellow-\nship derive the kston shat \"he who comes to be purted is\n'Bulsted from above™= becuse Moses \"went up unto Ged\",\n\nANDTHE Lonp CALLED UnTO Wis OCT OF THE MOUN-\nTAIN, savin, THUS SUALTTHOUsSY FO THE MOUSE\n\ncoal jerano (cxones) 7\nor\n\n'hee, hat he may dwell i hy sour Pues) \"Bed\n'a the man' he sui, \"whom the Holy One befnends and\nbrings near him v0 dwell in the holy Palace! He wh is\n'united wich Him in worship hus on him 2 sign insevibedfroen\n\nread: \"Aad Moves drew near unto the thick darkness where\n(God was\" (Ex xx, 31); and ats, \"Moses slone came nigh\nto the Lard, but they didnot\" (Pid, xxv. 2)\"\n\nMUS SHALT THOU SAY TO THE MOUSE OF JAcom: this\nrefers to the femake; AND TELL THECHILDREX OF\nseat: this means the males. R. Simem connected the\n\"thus (Kh) in this verse withthe \"thus in the ordinance\n'of the priestly benediction: \"Thus (Kol) shall ye. bess\n(Nam, v1.23); also with, \"Thy unts bless Thee\" (jwherabe-\n'hah), whieh last werd can be separited inco two words:\n\"yebaras Ko, \"they blese with Koh\" (se. the Sephirsh\n'Malkuth); \"Saying\" indicates the side of Justice (Severity),\nwhile \"welling\" indicates the side of Mercy, in the verse?\n\"And he declared tanto. yeu his covenant\n\ney\" (Deut. 18,33), and abo in the declaration made\n'by the Isaclite on bringing the basket of fistfruits 19 the\n'priest: \"I proclaim (higradti) this day uso the Lord thy\nGod (id. xxyt, 3) Said R. Je: 'AS we have mentioned\nthis verse I should like to ask vy says \"to the Lond thy\n'God! insead of \"the Lord our God\"? K. Simeon replied:\n\"This is aot the only ease where \"hy\" is ase instead af\nour\". Far instance: \"the Lari tky God will bring thee\n'nto a goed land (Pid. vit, 7); \"forthe Lard thy Gua isa\nconsuming fire (Id. 1v, 33). Moses himself, who used\n'hit expresson, could not say \"aur\" God, besos, aconding\ntw our dictum, \"he who fives outside the Land of Tsrel is,\n\nast THE 2OHKR THT (79b-8oa\nvik were, within God So md othe ibn f asl,\n'who wee ing to ale inthe Holy Land and to receive the\nShelia thee, \"ily God\", but he could not wel sy \"our\nGd\" nce he wat oto enter hive ito Hy Land\n\"Due. cored Jone. \"why dl the Ioactes have w say\n\"hyGod™, seeing that 'they were already in the land\"\nSites eply vas that they had o procs that it ws\n'eto the Supern Grace tha they were ao fsvoured by\nGos and blesed with so many good tings. AI ths they sid\ntarthe ein nbo, st sich eommeced with the atibue of\n(Grace (orgvenes of in and meliatrship) \"Say tothe bose\naf Jac\" the foe iting for tem, \"and tl the children\nff Tro\" ie the more perfect form Sting for ther. For\nSatta rp wera Math and Te\nSand though they ute nto one, yet the\n\ntermed leral {Boa} Hence \"thou shalt tell the children of\nTere! to revel te them wisdom, apd to tll them inthe\nstint fwd the gree ad oc tuth which the Holy One,\nilemed be He, hae shown to them.\n\nJae once told the following story: 'Tt chanced one day\nwhen Twat out waking, accompanied by my on, R- Bigs,\nthar we nme upon x on along eedicndl hetbe: As we\nSrew ear to hm Tasked: \"Tal ue whet these bundle of\nherbs are for?\" He gave no reply, and did not even raise\nVis Bea. Said Ito Hiya, ny son: \"Cerny this mani\nther deaf ormad every wine.\" So weaat dows neato him,\n'When he had colicted all the herbs and made them ito\nSunde and covered each bundle with vine ven even #2\nthe list bundle of al he turned tos, and aid: \"sce that\n'ye are Jews, and it is said that the Jews are clever\nYet if Idd noc ave pty on you, you wouk frm hence\nfave to shun the company of your fellows, for you become\nas lepers; because, 25 1 perceive, the odour of one of these\nber harentered eto your body, andi wil ate you t be\n'tests for three dap But now eat this pai and you wi\nbefcaled\" We did as we were fd, and fel to deep sleep.\nTawakened to find mse bathed in perspiration. Then the\n'man sud: \"Now your God is with you ined, for He has\n'erodes you shod find rs the te cre of your\n\noa) setHK0 (rxoms) 239\nodes should be accomplished through me.\" AS we went\n\"long be sid to ws \"Every person must converse wih hs\nflows according othe sex and clas to which they Belong.\"\n[ves track by thie remark, and snd to Hiya, soy a0\n'This accor wth the Scsiyoral ero: \"Tas shal ho\nsay tthe house of Jacob, ad tl the chldrea of Tac\"\n'Then the man sid: \"You probably wondered why Tid not\nspesktoyouorpay yousny apparent heed when you sddreied\n'oe ia, The reton inp father waste geste pert\nin herbe and ther properticn und from him I leart the\n'powers and uses of every plat with healing properties, and\nspend the whole sear smons them. Now with reer to the\n'herb which ye saw me Bind ni bundles and over with vine\nlever. Ina northern comer sf my doveling there 3 place\n\njn which stands millstone, from the hole of which x man\n'emerges from time to time, and this man has two heads and\n'earris a sharp sword in is hand. He sries terror into the\nhears af all who behold him, and. indeed, i the bane of our\nlives. On account of him 1 gathered this herb. Now follow\n\nfollowed hrm. Onthe way to his house we pasted 2 holein the\n{ground in which the man deposited some ofthe herb. When\n'be had done so, serpent withan enormous bead iesued from\n'the fle. The man took from his girdle «piece of cloth and\n'bound the serpent as thought were a ke lamb. We were\n'much afraid, but the man said: \"Follow me until we come\n1w his abode\"; and we followed him. Presently we reached\nIh houne, and there we saw the place of which he had\n'spoken: in the dark, behind a wall: He took a cande and\nKindle a fire aroond the place where the millstone jas set\nthen he ssid to us: \"Do not be frightened at what ye see, and\nlkcep silence.\" As he sid this he loosened the serpent's bonds\nand 2 him fre, then ground sme ofthe berb to powder and\n'sprinkled this upon the serpent's head. Immediate the\n'serpent descended into the opening ofthe millstone. and we\n'muddenly heard a voice which made the whole place shake.\n'We wanted to nun away, being sare afraid, but the maa took\n\nae THE ZomAK HE [Boos\nhold of our hands, ying: \"Fear not, come chime to me\nPresently the serpent reappeared and we save that ft was\n\"Snppiogtlood Agni entered the opening af he militone.\n'After a bore tine a man swith to heads isued from the\n'pening, with the serpent wound about fee neck Thee\n'ines he entered the opening ofthe millstone aa emerged\nSin, sping \"Chaneieon chamecon, woe to hi mother\n'who brosght him there\" Then the millotne wes tea from\nIts place and man and serpent together were red out ot\n'vr feet, where the fell down and died. We were teri,\n'but the'man who had brought these sakd= \"Thus ie\nmanifested the power of the ert mbit Teall Your\npresence! This was the reaton why T did not lok up 2 you\n'ar apeak even word. If SoH] men but knew the wesdom of\nSiltha the Holy One ested be He, his planted nthe earth,\nZoi the poner of all ha is tobe found inthe wad, they\n'Would pick the power of shir Lord in is grat window\nBat the Hely One bas purposely Been tht wadom fromm\n'men, in arer that they sanld na tum frm Us way By\nting 9 hat wind alse, orgeing His\"\n\n\"When f afterwards counted the happenings of tht day\nto Remembered \"Surely, St Sera wee el Fe\nSeis inden we be and Mark tht Thre i no se ee be\n'hat grows i which Gee wandom s ae greatly mansfoted\nod which caanct cae great influcce n heaven We may\nsee this rom the bymop. Whenever the Fioly One desires\nShee cee shold paily chemin fem dliemene, Be\nfonder at yop be uted as + eam of purification. Now\nwy i this? In order thatthe power above which is repre-\n'ated by that ecb should be rowed to exterminate he\nSpt of mpunty tha the defled ene may be cleansed And.\n\nYe wave seex war I orp Usto Tue Eovrriaxs,\nAxo wow T WARE TOU ON EAGLES' wings. What do\n\"ensie' winge dencee? According to Rada, he \"eaghes\"\nare a symbol of meny, ast syn: \"As am eagle stieeth op\nher net flonereth over her young, aperadeth abroad ber\n\nsexuno (exoses) oa\not taketh them, beach them on er eines, 30 the\n\n2\" Deut. suai, 1). A the eagle wacches bingy\ncover is own young, biti cruel towards ethers, so does the\nHoly One maifest His loving mercy to laze 20d His severe\nindgeneat te the heathen aatione. R. Simoan found the\n'ame indication in the vee: \"The way of an cane in the\nReavers\" (Prev. x0, 16) Je Elezrar once wen from Coppa\ndeca to Lys, acompanicd by R.Jose aod. Hiya They\n$d raen at suoie, and ethe Ugh aprared, Hine ad\n\"Tree before the vision athe prophet, \"Asfor the Hones\nthei (the Haye) foes, they fou had the face ofa man\nAnd the face of fon, on the ight se: and ther four ad\nthe face of an ox on the let sides thes four ale had the face\n\nthe sphese of the \"child\" (ce Mercy),\n\n{or the eagle comtines matey and crocty: and 20 Gord led\nIaracl with love and dexit semy with others, and the ex-\n\nthe Torah, sod her saul wil iy sas (out of\nfear) Said R. Jose: \"When the Isrzlacs appevached Mount\n'on the might which folloeed the taree dave dung\n\n2p sue zon 4 Bob-tre\nhhewenly angels came and received them with teotheriy\nfiction. For as they are angels above, so are the Israelites\nangels below; as they sanctify the Supreme Name show. 0\n{othe Tnvadtes sanctify i below. And the loractee were\n'crowned with seventy crowns on that night. Thea it was that\nthe angels aid: \"We have a litle sister, and she hath no\nIncase, What shall we do 10 our sister? How shuld we\n'henour her on the day when the Holy One wall reveal\nHimself to give her the Torah?\"*\n\nIR, Simeon said that when the Holy Ose came to eveal\nHimself (812) on Mouat Sinw, He called together His whole\n'celestial Family and sid to them: \"AU present the Dxaelies\nfare bike children, they vill not know how to depart themselves\nin My Presence. IFT should reveal Mysclf to them in the\nsorte of Puwer (Geburat) they mill ut be able 20 ber it,\n'but when I manifest Myself vo them in love (Rehamin) they\nwill accept My Law.\" 'Therefore the manifesution on\n\"Mount Sinai took place on the thied das, which isthe Day\n'of love (Rotemm). is this manner did He reveal Home\nfart in Love; and then gave them the Torah from the side\n'of Power; and that on the third day, fori is because of the\n\"Thee\" that they are called Tare: and in the morning.\n'a morning without clouds\" (2 Sam saan, 4), since had\nbeen a cloudy morning darkoes would have been found in\n'and Grace would nat have been revealed. And when does\n'Grace reveal toe? To the moramg: \"Phe morning is ight\";\nfor as soon a the day breaks Grace i manifested and Judge\n'ment passes away, but when the light of maming docs not\nexer the judgements So not vansh away, a8 it ts written:\n\"When the morning sar sing together, an all the sons of\nGod shout for Joy\" Us xoxvi 7 Le. the angels of judge\nsent shout for joy 28 long as night continoes); but a8 soon\n\n'hese sare at and the sun shines, tebold there te\n'aurning without clouds\", and Grace i awakened in the\nower world\" R. Jose suid: \"The Holy One began 16 reveal\nHimself on Mount Sasi \"in the morning\", and we have\n'been taught that t tok place when the ment of Abraham,\n'ho \"rose ap early in the morning\" (( sacrifice Imac,\nGen. anit, 3), = aromsed.*\n\nSua} rerno (exons) 26\nAND THERE WENE THUNDERINGS (voices) AXD LiCKT-\nSINGS AND A THICK CLOUD UFON THE MOUNT, AND\n'THE YOICE OF THE TALMPET EACEFDING LOCO. Suid,\n\na\ntpest\nili\n\n4 \"im dha cave it man ave bec given\nfoven the left side\" \"Na,\" repli R. Judah \"he et a\nturned forthe tment the gh for cs writin: \"From hs\n'ght and a Sey lav to then\" (Dest, nu, 2). Conan\n\nwwe read comserning Egypt's judgement: \"Thy right\nloified i power\" (Ex xv. 4): where the\n\naft\nff\n\nt\n\ni\nif\nii\ni\nrH\n\ncat of the midst ofthe darkness\" (Deut. ¥, 24)\n\"Accoeding 40 R. Jada, there were three pradon of darknew:\n'darknese, cloud, and thick douds (avapll), and the voice\n'ame for from out of their innermost depths. R. Jose said\nVeer Hank \"Zia\n\na4 THE 2ouAR 1th [Bto-Seb\nthet ch inners on an ones ts the eta ih\n2 reat and ceasles voice\" (Deut. 19).\n\n'Seni K-Abvas It i» witens \"And all the people =e\nthe thandings\" (Ex. xX, 18). Surely it ought to be Aeon\nthe thandennes? We have, however, been tausbt thatthe\n'oie mere delineated, carved out, ait ere. pon the\ntircfld darkness 0 that they could be apprehended =\nsemethog vibe, ond they sawand heard allthase wondeefal\nthings out ofthat deskaess, clad and cloudy darknes, and\n'because they saw that sight they were inradisted with a\nssuperral light, and perceived things 'the ken of all\nSocceeding generation and face 0 face (Deut 5 4)\"\n'And mbnce did they derive the power 2 to re? According\n{i Jes, for the ight of howe yes, for there was ot\n'oe of them ut amit light which made perp all\n{hingsbidden and veld, and even all the generations of men\n'up tothe days of King Mlssiah Therefore espe: \"And all\n{he people an she [Sab] ves hey di actly ae hem\n\"The word inlth er is preceded by the parc th which,\n1 tl codats that we are to understand anather eject\n\n2c lo the me mention: in this cme another wee\n'ren fan. which pubered inte tcf al the ight\" emanating\nfrom the other wes in which they sa, sublime wish,\nal the celia treasures and all the hidden mysteries which\nfecre teu tevelad to succeeding gencravone apd wil not\n{revealed unt King Memb comes, when \"they shal ee\nye to eye\" (loa. Li, 8) Inthe rer pamage (Ex. x3, 18)\n'ho we ind \"Bie torches\" mentioned instead of the \"ight=\ntings\" of the former. Both, foweve, ream one ad the sme\nthing: when ce fahtniogs ae quite formed and ready to\nppc they ae called \"retrain. The \"Wee\noF the trang\" estioned i the sme vere i according\nto K Jodah, that vice wich = sel cle \"rump\" i\ntelezciee tothe Dir of Stearns (Let 8¥, 9). Accrdog\n(0B Simons the \"toner of te ramp\" the word whic\n'roceedcth vat ofthe math ofthe Lard\" (Dest ) by\n'ch \"man lives ess greter and stronger than all we?\n'ics. On it depends alt calle \"yreat woe\", and alo\n\n'Seb-tas} JETHRO (EXODUS) as\n2 \"Sel thin oie\" (Kings Mn, 13), 12 2 clear thaugh\ntiny light which illumines ll chings, bus a \"seill yace\"\n'leo because men must be filet with aur and silence to heat\nit. an itis written: \"I sid, I will ake Beed to ay wars that\nr with app tongery I pill kecp any smouh wich =\n'beidle\" (PA masa. 3),\n\n\"The text proceeds: \"And when the people saw ot, they\ntrembled and stond afar off\" (Ex. xt. 18), The same word\n(coger! they shook) sn ed here of the people ars une\n'Of the \"posts of the dentin the Temple which moved when,\n'ssiah saw his wiion (Ist vz, 4} And velar do we read of\n'Enekiel when he aaw the Presence? \"And I looked, and,\nIehold 2 whirlwind came out of the port, 2 great Goud.\n'and 4 fire infalding cl anda brightress was about i,\n'and out ofthe midst hereof seth colour af araber (heal),\n'out of the mide af the fre (Ezek. 1. 4} The whiehaind,\n\nto R. Jone, was symbolic uf the breaking af the\n(Powe of the four ingens Judah added that acceding\nto tration the strong wind which was sired fora the side\nof celestial Power (Gebsra) came from the noch, the special\n\n'regen hidden above, out of which justice emanates, as it\n'dows bet ay from \"noth\", but feom \"ihe aocth\". \"The\n(grea dotd and sire infolding ise\" are the elements which\n'maken judgements three times 2 day from the region of\nPower And what renders endurable in site of severity?\nThe beightnwe that surrounde tthe ight buch encircles\nit, sothat the je anor taa hand for men to Bear [83a]\n\n'R. Jou, the son of R. Judah, said that the Ieraclites at\n'Must Sinai saw more of the Divine than the\nEnekic. and weee all united withthe supernal Wisdom. They.\nsane fre diflrent grades of waces by hich fe the Torah\n'eas pven—the fit being the \"voice of the trumpet\"—bat\n'Eacael saw but five lower degrees: whirlwind, great doud,\n'ice, the brightness and the colour of amber. Said R. Bleara:\n\"Of the Israelites t says: \"Face to face hath the Lord spoken\ntw you\" (Deut. 4h, bot Ezekiel saw only a \"Keness™\n(Ezek 1, 5), like one who looks through 2 partion\" Said R.\n'Blease farther; Ifthe leracltes exw what no prophet ever\n'saw, bom much mare true = thas of Mines! How Pappy\n\noa we zoman tit (Sea\nJo was his, who \"was there withthe Lord (Ex: xxx 28)\nand with whim He spake \"in sight but not ia riddles\"\n(um. 1, 8)!\" R Jose drew attention to the expression sed\nof Exekiel, \"The word of the Lord came (hye hay) unto\nExcel\" (, 3). iucating that his vision sted Got far a\nshort space of time. R.Eleazarrematked tha the expresion\n'hay haya suggests that he both saw and didnot se, heard\nand did not hear (ce, hisvsion and hearing were nperext)\n35 be says, he aw bomething like Aasmal, but not actually\n'hasomal tcf; of the states iis aid: \"They se the\nNoes\" every ane according to his grade acwally saw, for\nthere is a tradition that they stood in groupe and divisions,\nland each one aw as befined t. Acording to R. Siocon, the\ncies of the tribes stind by thenselves, the women by\nthemselves, ad the leaders of the people by themselves, Sve\ninvades a the right and five at the eft, asi is writen: \"Ye\n{td this day all of you before the Lord your God: your\nCaptains of your wihca. your eden, and your officers, with\nail the men of arael\"—these were Five grades at the ight\n'Ssurlineones sur wives the stranger that mm hy em\nfrom the hewer of thy wood unto the drawer of thy water\"\n(Deut. nxt, )—these were the five grades who stand atthe\nleft ll bewe grades cortesponded tothe ten cxestal grades,\nand to the Ten Word (Derakapoe) which are Larae's tera\n[Pomenion, the essence ofall the commandments, the pood\nportion uf Tare\n\n'We have been taught that when the Holy Ove reveled\nMinuet co Mount Sinai all the Isracies sw the Divine\n'manifestation 25 soe sees ight steaming through the glass\n'of lamp, and by means ofthat ight cach one of them saw\n'more than did the prophet Ezekiel, since those celestial\ncies were all reveaked together, wbibe to Eaekil only the\n'Shekinah was reveaed in Her Charat, and he but caught\n'lmpecs of i an though through many bamers Said R.\nJudah: \"Blew was Moses, conceraing whom it says: \"And\nthe Lord came down upon Mount Sisal. and the Lord\n'alled Moses up tothe top of the mount, ad bleed was,\ntha generation concerning whom i saya \"And the Lord\n'came down pen Mount Sinai befre the eves of the whole\n\nS08] Tune (exoovs)\n'people Peas si hecias sagen Sos So\n'Hand (\"From ba right tand went = Bery law foe then\",\neat set 2), what enema difercce was there between\nac eps\nEel? Joe repli \"On Sinai the \"Head and the\n\"Body\" of the King were revenod, ae & is wotten: \"ile\n'bowed the hesvens snd came down\" (z Sara 4,10): But\nso Enehcl it wy vot were oy the \"Hand\" hoch we\n'Shown: \"And the hand of the Lord was thee upon hin™\n(Esch. 2,3) Aad even the \"Hand ha two sppect = bigher\nand 3 lower. Observe that he supe: \"The heavens were\npete andl Lae Sate (meet) of Ged\" (Each oh\n\"Rteredh is written i 2 defective form, to indicate that be\nscrip ad 2 vison of the Shekinah Suid R Joe \"Dati\n'he Sbekinah mot representation ofthe whale af the Dey?\nJR. one replied: \"The \"Theat\" of the Ring i= oe to be\n'coopared t Hie \"Feet\" aithoogh both ate ia the \"Body\"\n'ofthe King.\" Gbscrve that Eaah st \"T aw (eth) the Lond\"\n(lan st, 2), bur Exec anid \"I an isons of God?\" They\nInet, however, the same thing, ad both Delonge 9 the\nsame grade (of april pereepion) [a5] Wy, then, id\nTask not give detailed scount of his vison, ike Each?\n\"According to R. Joe, i was neceaary that Exkel shoud\n'sped in detnled manser inorder to mpcess the pele\n{ai with he fcr thatthe Hay One love tiem, at\n'the Shebinah snd Her Chariots had gone down into cule\nalso, to he present with them.\n\n\"Riya soko. by did the Sekioah seve Herself i\n'hc ln ofthe ChakScans™ (Emck. 3), of which i ae:\n~Besoid the land of the Chaldcan,s people which oat\"\n(btu. 13. ie. degraded)? If was for Isa' sae,\nSnir She could have feen preact song thm witht\nimanfoung Henelf ia tat wauspoous place? Howes,\nKad She not reveal Herself the people would aot hve\n[known that She was with them. Bader the revelation tok\n'place \"by the river Chetur\" (Ezek. 1, 3), by undefiled waters\nSwhere impuntr ha no abode, tht rver being one ofthe\nTear which naed fon the Garden of Edea It was the,\n\n\"Shan Goan\n\n36 vite onan 1 (ab\nand nowhere elu, then, that \"the Hand of the Lord was upon\nhim', a5 dreetiy stated\n\n'K. Hiys also expounded, in aconedance with the esoteric\nteaching, Ezekils vision: \"Our of the midst thereat came\n'the likeness of four living eneatures (Hfaysth), and this Was\n'their appearance, they tad the likenest of a man\" (Tid. ¥,\nsaying that there ig #sscred Hall in which dwell four tving\nCGresttes, whieh are the most ancient celestial beings\nrminstcring tothe Holy Ancien, and which constitute the\nessence of the Supernal Name; and that Ezekiel saw only the\nkerest of the superaal Chariots, because his beholding was\nfromm a region which was not yery bright. He fanhertrore\nsid that there are lower beings corresponding to these upper\n\nbis prophetic ven om\n145d), whereas dhe ther prophets derived their vision from\nA dull miro. So it i waitin concerning Esckiel: °C si\nYYniens of God\", whereas in connection wth the diffrence\nbetween Mosca and al other prophets i zeys: MI here is a\nprophet among you, the Lord will make Mpself known te\nIiin in a vision, «My acrvant. Moses ip aot 96, who\n'ny hovseriand with him Twill speck mouth,\njum. stt, 7-8) Jose remarked that all the\nplophets are in compariion with Moses like females in\nempariaon with males. 'The Lard did not epeak tire in\n'riddle' (Ubi), butahowed him everything clearly Blond,\nindeed, was the generation in whooe midst tis prophet lived\nSid R. Jou the son af R. Judah: \"The Torseliter saw the\nsplendour af the glory of their Lord face to fare; andy mere\nover, there were neither Mind, ner Ine, nor dea among\nthee they all one (Fx. 28); thea ato (1B x0, 47),\nthey all hoard (Ubi, x18, 8)> And of the Messanic Age it eayet\n\"Tien the ejet of the blind shall be opened, and the eam\nofthe deaf shall be unstopped, thea shall the lame men leap\n'acan hartand thetongue ofthe dumb sing\" (Kea, 5-6)\"\n\nAve Goo sien ALL riterr wonne eaviwe, R. Judah\nreflected here on the venus: \"Who can utter the sighty\n\ntoh Sia) sjeruno (Fx0008) 29\nact of the ard? Who ca aon eth al hit pane?\" (Pa\nst, 3) Sth now many way da the Tara ay to\nthephry6l Gadandakisehrastnottexin| low many oe\nthe for i obit condita ro te ty,\ntiter tothe right orto theft? And hw mere the\n'ins which ister in hin way to fea him bak nt he\ntre path 30 thst he ay' retirn tothe Land and ree\nforgiveness ! We have been taught that the Holy One, blessed.\nbe He ate sx hundred an thie counsels uno,\norder that he mie be peri in stachment tis Lord, oe\nthe Holy King desires only his good, both in this world and\ninthe word o come; fut mare specially inthe wold to\ncome, since whatever god the Holy One bests upon man\n'nth world is tien fom the som of geod hich he i\nemtitled to receive in the world to come. Why is this ?\nBecause, as we have been taught, the world to come is, as it\nshere, God's awn possesion. This sotto 8, of eoune,\nresent word snot is a, ia has Been\n\nsti ike nto an antechsmber in temparson with the\n'hail itself;? ard the reward of a truly worthy man is taken\nftom thet whichis Cos very own, 2 sy of the tribe\nof Levis He shall have no posession amoag his brethren,\nforthe Lon! his possi\" (Dew. at) How happy\n{she lt of one wha ie aeeminted wordy of sch aspera\niesitage?'He is indeed blesed in this world ond the\n\"Tn ofthis werd ws well ein the word to cme ad\nin the heavenly boty Heuse of that word, a its writen:\nven into them 1 wll gve in my hose and thin my\n\nvals lice anda ame (Fs) [Se] essed\nhewho b worthy to diel wih the King nis on Hee,\nSha. Simeon leeds he who ts worthy of tat mest\n\ninestimable privilege which is foretold in the words: \"\"Then\nshalt thow deight thyself in the Lord\" (Ube. Litt, 14). It\ndoes not siy, \"ith the Loed\", but \"im the Lord\", namely\n\ninthe ple from whence the upper ang the lower wore\n\nle senive beng, ano veh they rest, tha sphere of\n\n'hich sis writen: il ft up mie ey unto te ils\n\n{rom whence comet mh (Ps. e819) and again \"and\n\"Phe Abt,\n\n250 'THE ZOHAR Itt [30-850\ncame to the Ancient of Days, and they brought him near\nhefore him' (Dn. vt, 13). The longing and delight ofthe\nrighteous ist» contemplate that splendour from whence all\nTights emanate, and all celestial crowns are illumined.\"\n\nRR, Simeon eonsinued: \"We have expounded the clos\n'words ofthis verse, \"I wil cause thee to ride upon the high\nplaces of the earth\". to mean the supramusdane work,\nrid Gal is above this\" R, Abba ssid that\n\n\"the Lord here means Heaven, and the high plees of the\ncath the \"Land of the Living\", consisting of Zion and\nJerusalem which are above, the supernal heaven and. the\nsuperal earth. This, however, is quite in harmosy with\nR. Simeon' inter it is all one celestal sphere.\nThen he said to R, Simeon: 'Would it plea the Master to\ndeien to imerpret the whole vere, including the last words,\n\"andl feed thee wich the heritage of Jacob thy father\"\nSimeon then repeated what he had sad before, and added\nthat the lit words area reference to Lea's blessing, \"And\nGed give thee of the dew of Keaven\" (Gen. xxvn, 38), this\nbeing the heritage of Jasob\". Now this blessing wherewith\nIsaac blessed Jacob was made in regard to that \"heaven\"\nDf which we fave spoken, and in these words he indicated\nthat Jacob's children will rise azain from the dead at the\ntime ofthe Resurrection, by means af that heavenly dev, at\n'he time when it stall issue forth from the Ancient of Days\nto the \"Small of Countenanee\"' R, Abta thought fora while,\nand suid: 'Now everything is clear, and T see that there is\n'even more ignifianoein Teaac's Messing thas Thad thought\"\n\nAxp Gop sraxe ALL THESE WoRDs. According to R.\nSimeon, the word \"spake\" denctes a proclamation, When\nthe Holy One revraled Himself and began to speak the\ncelestial and the terrestrial beings hepaa to terme migiily,\nsnd the souls ofthe Tesakites left their bodies hecause of their\n'mighty crea. Then the Divine word descended fem heaven,\nheing on is vay engraved upon the four winds of the tni=\nverse; and then rose ance more and agsin descended. When\nit mee up it dre frm the mountains pre halsam [88] and\n'was watered with the heavenly dew, and when it reached\n\n830] yeniino (rxoDUs) 351\nthis earth it encompussed the Israslites and brought them\nback theirsoals 'Then it encircled diem again and impresed\nitself upon the tablets of sto, unil the whole Tea Words\n'were designed thereon, R, Simson sad furtker that every\n'word contained all manner of legal implications and deri\ntions, as well as all mysteries and hidden espects; for each\n'word var indeed like unto a treaaure-house, full ofall\n'precious things, And though when one Word was utered it\nsounded but as itself, yet wien it was stamped upon she\nstone seventy diflerent aspects were revealed in it, fifty\n'roving les ene on the one se and fy fess one upen the\nother,\" \"ike a haramer that breaketh the rock in pigcrs\"™\n(ee. x31, 39), and all Israel saw exe fo eve and reloiced\n'exceedingly; and the souls of all the dldren of lsracl, past\n'and presen and tobe, bora and untorn, were present there,\nthatall might accept the Torah given on Mount Sinai, sit\ni \"'Nther with you only do T make this covenant\n'ath, but with him that stndeth here . and also\n'with him that noe with ws here this day\" (Devt. X06, 13,\n14). And every one according to his grade saye and received\nthe Werds.\n\nAsn Gon spane. 'The word \"God\" (Elshin) here indicates\nthat the proclamation emanited from the region of Power\n(Geburah), the nest-word, eth, that Geburah was joined\n'with the Right Hand; the word Aol (all), that the other\nCrowns were also associated; the word hadelaron (words),\nthat the words ised continuously; the word hadeh (these),\ntat they indluded all secret meanings, reasons, and. penal-\nties;and the word lemor (saving), that it was a heritage of al\n\n'Sad R. Isaac: 'Why was the Torab given in fire and\ndarkness ? In order to show that he who i constantly and\ndiligently occupied with the study of it will be saved from\nthe fre of hell (Gehenna) and from the darkness of eile in\nIneathen lands. Tt wes the merit of Abraham which saved\nIsrael from hell fire, 2, according to tration, the Holy One\n'said to Abratam: \"As long asthy children shail he absorbed\ncc Mies Hain She Hair\n\n282 'THE rowAR 1 [80-842\nin the ways ofthe 'Torah they will besaved fom punishment,\nbat should they turn from her and forget her paths the fire\n'of hell will have dominion aver them and they will be sub=\n{get y the nations of the earth.\" And Abratam pleaded:\n\"Tyo punishments are surely too mush; if it be Thy will\nlet them escape hell fre and rather go into nile\" The Holy,\n'One replied 'S0 be it ther.\" And so it was.\n\nit says: \"Their rock had sold them, and the Lord had shut\nthem up\" (Deut. xxxtt, 30), meaning that Abraham, their\nrock', was the cause of their going into exile; \"and the\n'Lord Ind shut them up\" hecawse He accepted Abrahara's\npetition ated abate by his choice.\"\n\nTR, Judsh oid: \"Filty days clapoed beoveen the Exodus\nand she ging ofthe Law, Why nas this In order dha the\nfhumnber of ays should correspond co the number of years\nfof the Jubiles as it ia writen: \"And ye shall hallow the\nFitiah year and proclaim Uiberyy (Lev. xxv, 20)\"\nRR: Simson remarked that it wae the Jubilee which led Teach\n'oat from Egypt that t9 sy the divine liseraton emanated\nfrom the se of Jubile, and from the same side was judee-\n'ment sired up against the Egyptimns, For this reason the\ndeliverance ftom Egypt is mentioned fity times inthe Penta\nteuch in such expressions as \"T have brought thee out (84a)\nfof the land of Egypt', \"I have brought thee oat with a\nfiorg hand\", ete. Simeon further said: 'When the\nIsraelites seceived the Torah the Jubilee crowned the Holy\n'One, blessed be He, even asa kings crowned in the midst\n'fs host, a5 it say, \"Go forth, O ye duughters of Zion, and\nbehold ing Solomon with the crown wherewith his mother\ncrowned him in the day of tis espousals\" (8.5, 1,11). Who,\nIs His \"mother\" ? 'The Jubilee. And the Jubilee crowned\nIuelf with perfect joy, al itis written: \"\"The mother of the\nchildren rejoced\" (Ds. cxau).\" R, Judah said: 'Concerning\nUnits writen: \"Thy father and thy mother shall be pla,\n\nthe that bore thee shall rejoice\" (Prov. 21h, 35)\"\n'Seid R, Teac: 'In the hour when the Holy One, blessed\nbbe He, reveslod Hinasif on Mount Sinai that snountan\nIga mightily to shake and all ehe other hills and high\nplaces oF the earth trembled in ascord with it 90 that they\n\nsa) JevHtto (exo us) 353\nheaved and qualed until the Holy One stretched out His\nhand and calmed them, anda voice was head \"\"Whataleth\nthee, O thou sea, that tho fleddest, and thou Jordan that\nthou wast ériven beck ? Ye mountains that ye skipped like\nrFams,and ye hills ike young sheep?\" And the ansrer wes:\n\"\"rembe, O earth, at the presence of the Lon, atthe presence\n'of the God of Jasob\" (Ps cay, 5-7). Now, \"the Lo\n\nis verae refers uo the *Mothes™ (Binh), earth, to the\nfther\" below (MatAuth); \"the God of Jaceb\" to the\nEsher (lolmah) hese \"Ertbora ton\n23), whom \"his mother crowned in the dy\nshe crowned him with the symbolic cals, white, red and\n{green, in which all other coloury are insted, and i hin\nthey were sll united.' According #9. Judah the \"erawn\"\"\nsymbliaes Isa] who is God's elory,as itis written\"Israel,\nin whom I'am gorfed\" (Im. x1, 3);\nthe hse of my sory\" (Ud tx, 7,\n\n7. lease: \"The Torah was manifested in a black fee\nwhich was superimposed upon a white fre, signifying that\nbby means ofthe Torah the \"Right Hand\" easped the \"Left\nHand\" thatthe two might be fused, as iti vn\nhisrighthand a fery In to them\" (Dest. xxx, 2) Said\nA. Abba \"When the smoke came out of Mount Sina a fee\niscended caveloped therein, a0 at ity flames were of\nblue colour. \"hey fared high snd vine agin aad the\nsinoke emitted all the arimas of Paradive, displaying itself\nJn the colours af white, roy and black, anit ays, \"perfumed\n'ith myerh and frankincense, with all powders of the\n\n(85, i, 6), ewe the Shekinal who manifested\nHiersalf thie at the giving of the Lave in the wilderness\n'on Mount Sina\n'up from the wilderness ike pilars of smoke?\nSaid R, Judah: \"But surely it snot necessary to go 20 far\nafield to discover this. ave we nt the iret statement that\n\"Mount Sinai wes altogether on smoke, becuse the Lard\ndescended pon it in fre, andthe smoke there ascended\nasthe smoke ofa furnace\" (Ex. 4,18)? Blessed were the\n'people who beheld this wondrous\nthe mystery thereof\n\n254 THE 20MAR MIE [yas\n\n'Said. Miya: When the eters were engraved upon the\ntwo tablets of stone they were visible on both sides of the\ntablets. The tablets were of siphire! stone, and the leters\nwere formed of white fire and covered again with black fire,\nand vere engraved upon both sides.' According to R. Abba,\nthe tublets Were not engraved, but the letters uttered on to\nthen, being visible in two eoloury of fire, white and black,\ninorder to demonstrate the union of Right asd Let, assis\n'written, \"length of days: in her right hand and in her left\nhha is riches and honour\" (Prox, Mt, 10). But are we not\ntold that \"from his righthand (cams) a fery law to them\"\n(Deut xs, 3)? The truth is that although the Torah\n'emanated from the sd of Power—that s the Lelt—the Left\n'Side was included in che Righs, and thus Justice was tem-\npred by Mercy, which was symbolized by the eve Bie\n'white for Merey, back for Power and Severity\n\neis written! \"And the tablets were the work of God?\n(Bx. ses, 18). \"They were indeed s, fr, as R. Judah oi\n'The word ha luloth (he tablets) being written in a defective\nfom, inicites that although they were two they appeared\nTike one, and the'Ten Words were engraved upon them, ane\nsection af five being incuded in, ar eaperimposed on, the\nfother five, so that they should he inchided in the emana\ntions of the Right Side, that is, ef Merey: and in thie way\nthey were indeed the very \"work of God\" [846] R Tsaae\n'said: \"They were originally wo sapphire stones which were\nough-hewn, but the Holy One caused 4 wind to blaw upon\nthem, whit smoothed hem and tasirmed them ite\ntwo tblets?\n\n\"To this R. Judah demnarred, maintaining that they eal\nfocked like sapphire, being in realty a new ereation. \"This\nhae sti, 'must be s, since it says that they were \"the work\nof God\"! To which Ro Thane retorted: \"But is not the\nsapphire, the mast precious ofall stones, itself a \"work of\nGed'\"?\" Said Judah: 'Why then does it say chat these\nspecially werea \"work of God\" 2\" R. Isaac replied: 'le does\n'ot say that the sfones were a special work of God, but the\nAallets; and the spelling of the word luhvth (without rau)\n\nHe, smn pb apt\n\nYatra 0\n\n84] Jernwo (exopus) ass\n'sungerts that the mirsculousness wae not 20 mich in the\nstones themselves asin their formation 2s tablets, and in the\nwnting\" Seid R. Simesn: \"Hoth interpetations ae correct.\n'These two tablets existed ftom before Creation, but were\nperfected en the sixth day of Creation specially for this\n'purpose; this they were a special cretion of the Holy One.\"\n'Of what were they formed? Of the supernal dew which issues\nfrorn the Holy Ansient One, of which, when twas dewending\n'on the \"Field of the Holy Appies\", the Hloly Ore took two\ndrops, eiusing them to solidify and tum into two precious\nstones. 'Then He blew on them and they became fat ike\ntablets. 'Thus doth the stones and the writing were \"a work\nof Ged, \"Wwrtten with the finger of God\" (Deut. 15, 19).\n'That \"Finger\" bas the same symbolic significance 36 the\n'Pinger of God\" of which the Egyptian ma\n\n(Ex. is, 10), exch \"finger\" expanding into ten until it\nbecomes the comple hand, such as Israel saw atthe se?\n\"When ie says that the \"writing Was «=\n\nie rscane at the\n\nengraving.\" According to RL Abba, it wn potible from\nlye side to soe the cther side, and read the writing therean,\nSaid Ro Eleaser: \"They ere written miraculsady in order\nthat mvory man eight discem that i¢ waz \"God's writing\".\nbeing wealie ra find any other explanation wf this douhle\nsppesrance. Besides, ifthe tablets were piezced, 38 has been\n\niaested, why does it not sav thst the writing wa graven\n\"in the tables instead of \"por the tablewi 'The fact,\nhowever i ab we have been taught, that fie Words were\nwritten on theeight and five on the lit, and those of the left\nwere included in those of the right, and from (within) the\nright one enuld sce those of the left, so that all was on the\nright, and all were fused one with the ther. He who stood\nat one side could see (@herein) what was on the other side\nand read, for we have been taught thatthe Left was turned\n{nto the Right. Thus it vas, indeed, \"the writing of God\".\nWhat happened was ths: he who stond on one side read, 'T\nam the Lord thy God, and out ofthese letters he could tee\n\n256 THE LOHAN E11 B4b-85a\nthe wonts, 'Thou shalt ot murder?\" Then he read, \"Thow\nshale not have (other gods)\", and atthe same tine coud we\nthe words \"Thos shal not coment adultery\". Then he went\nfon reading, \"Thou shalt not take the name of the Lord thy\n'Gad in vain' ad sae from the other side the words, Phot.\nshalt not seal\", and so on, And conversely, if he looked at\nthe other side\n\nAxp Moses went nowy UNTO Tite PEOPLE AND s4iD\nbirro rites, R. Towe asked: \"What isthe point of thi\nremark, secng that we ae not told what he sid\". lane\nreplied: \"ess well known that vhen 4 penon is expesting\nsome ret good fortune or mafrtne to befall him, before\nthe event happens e fs in ste of reat nervous tension\nand can hardy contol himself; bat once the best or the\n'worst is known, he quanimity. Now inthis ease\nMoses sctally prepared the Tsrclites for the great event\n'which vas about to tae place, and yet when it came it\nBlnost overwhelmed them, 90 we may imagine what would\nhhave happened i he had nor prepared them. And this i the\nmeaning of \"he suid\": he fold them what was ping 0\nbhappen 0 ast fori them beforehand, And with ll hi,\nas has been already mertioned, they could not endure the\nrevelation when it fame, for, 6 R. julah sid sn the ame\ninthe name of He. Jose: \"When the Iealies\nheard the words af the Holy One ther souls lew from them\nanf ascended up to the Theote of Glory in order to cleave\n{o it Sad the 'Torah tothe Hely One: \"Was it then for\ngand to no parpoxs that I vas fashioned we thous\nyears before te retin of the word Ts eal an var that\n'nmetsinacrived \"every man fsa] ef the children of fare\n\nservants unto Me and\ndiverse other words of a ike character? Where, then, are\nthese children of Israel? At that hoar the ebildren of Israel\nreceived ayain the souls which had fled in the wake of\nthe Divine splendour, for the 'Torah reuarned thera every.\nne to its evn place; yea, she took held of them and gave\nthem back to their owners each to the body which was its\n\noe) Jerano (exonus) ai\n\nproper dwelling, 'This isthe si\n'Torah of the Lerd in perfect, reterning (meshibath the soul\"\n\nalition conccraing Ki\nhae frat sat on hin throne the Moon was\n'yas the fifteenth im descent fom Abraham, tho pedigre\nbeing Abraham, Waa, Jacob, Judah, Pere, Herron, Ram\n(Ruth we, 19}, Aminadab, Nahshon, Shalmon, Baas, Obed,\nJesse, David, Solomon, 'Therefore it is weitten: \"Then\nSelomon sat on the throne of the Lord!\" (x Chr marx, 33),\nsind len \"six scents hed the throne\" thus being 8 replicon\n'of the Superaal Thrase: Inthe days of Zadehish, the Moon\n'ean her wane, andthe Face of Teel wa darkened. He wae\nthe Sfteench free Solomon, bie pedigree bring Rehatoam,\n'Abias, Ass, Jshorhaphat, Jehoram, Absrish, Jooth, Amexiah,\n'Unsish, Jotham, Abas, Hesekiah, Manasceh, Amon, Josiah,\nZedekish When Zedebiah care the Meon waned and\nremained thus, for itis written: \"He (the Ling of Taylen)\nblinded the eyes ef Zedekiah® (Jeti, (2) \"Then \"He cart\n'down from heaven unto the earth the beany of Israel\"\n(am. 1 1). \"The earth was removed far from the heaven\nand became dare\n\n'When the Israelites steod by Mount Sinai the Moon began\nto shine forth, ax iis written: \"He bawed the heavens and\n'came down'\" (2 Sam. xxit, 10), mearing that the Sun\nached the Moon, and the Moon begun to shine, this\nbeing expresied in the words: \"And on the eat side toward\nthe siting of she sum shall they ofthe standird nf the eamp\nfof Judah pitch throughout their armies\" (Num. 11,3}. On\n\"Mount Sinai was Judah sppointed chief ia the King.\nR, Toa found this expressed in the words: \"But Judah sil\nrule with God, and i sithful wie che sanz (Hfos a, 2),\n'which means, hat when God was ruling in His Kingdom\n'90 Mount Sinai, Judah wasruling in his; when the Holy One\nsaid to Israel: \"And ye shall be unio Me a kingom of\npres and a holy nation\", Judah was found feithful and\nWorthy to receive the Kingda, and therefore the Moon\nbegan to shine.\n\na8 THE zouan it [Bsa-ss6\n14m rie Lon tity Gon wio provour TkEE OUT OF\n'rug Lann of Eoyer, R, Kleasar refered to the vere:\n\"My sn, hear the instruction of thy father, and forsae not\nthe Ton of thy mother\" (Prov. 1,18). \"The instruction\n'of thy father\" he sad, \"refers wo the Holy One; \"the Torah\n'of thy mothe :o the Community of Israeh According to\nK. Judah \"lather represenss Wisdom (Ufothma) and\n\"mother\" Understanding (Binah). Said. Judas: \"Both\ninerpreation mean one apd the same thing, for we have\n'been taught thet the 'Torah emanated from the Supemal\nWisdom.\" R, Jose suid tht the Torah emanated from Under-\nstanding, fori says: Mo perceive the wants of understand\ning\" and 'forsake not the 'Torah of thy mother\". Said R\nJudah: \"The Tersh ie an emanation of both Wisdom and\nUnderstanding, and combines the influence of both, fori\nsays: \"My son, bear the instrution of thy father, and forsake\nret the Torah of thy mother.\" R. Abia said: \"Te contsing\nthe influence ofall the emanations, in vine of containing\nthose two: grace, judgement, and mercy, and every one re=\n'quired for perfection. When the King and the Matrona are\nin herronious unien all atibutes are harmoniously united,\nand whereverthete ae foand al the others are found aswell.\n'in the frst commandment repre:\nsents the Shekinah asin \"I wil go doven with thee to Egypt\n(Ger, suv, 4) Tsaae said that after \"I\" there iva pase,\nAnd the next words, \"the Lord is thy God refer co the\nHaly One, blessed be He, idestical with the \"Heavens!\nitie written: \"Out of heaven he male thee to hear\n(Deut. 1, 36), and again, \"Ve have seen that T have opaen\n'o.ytu from heaven! (Bx. x, 2a). The \"who! (axher) which\n'phere which all\n\nas we have ben taught that the \"Jubilee\" wat\nthe immediate cate of Tara's exndis from Exypty for\n'which reas this event it mentioned fifty times inthe Torah,\nFifty chys passed from the Exodus to the Revelation on\n\nsmote all the firthorn of the lind of Egypt (EN. Xt, 29),\n\n836] 'jertino (rxoDts) 359\n\"which, a we have been taught, signifies the lower \"orown\"\n\nWe have been taughe that when the \"I\" was proclaimed,\nall those commandments of the 'Torah which are united in\n'the \"Body\" of the Supernal Holy King were comprised in\n1tj for, indeed, all the commandments have ther undying.\n'centre in te \"Hlody\" of the Kings\n\n'some in die \"Tru\n\nof the King or lowe connection\nHe, therefore, who trnagroas aainat ren one\nOF the comsmandinents of the \"Torah aso chegh be tana\n\ntasinw the \"Body\" of the King, a2 ie written\nAnd they shall go forth and ook upon the arenes ofthe\nsen that have trnvresaed gins re (ea, 24)—a\nie were, \"apsinat My very Se\" Wor unto the sinners who\nbreak the words ofthe Terah—ihey know rot what they db\n'And thus std I Simeon: The Pace agunst which asin is\n'committed itself reveals the sin. When 2 sin has been com\n\nis iniquity ard the\nath sl ise up agaist hi (Jeb. xx, 27). \"The heaven\"\nSignites the Holy One; \"the earth\" the Commanty of\nTsmel We have alotbeen taugh that \"heaven reveals man's\nult and \"cath\" executes judgement the shiners, 8\n{S writen: The earth sal rse up agent ita\"\n\n'Sud R, Jose: \"We have been ugh in the name of R.\nSimeon that inthe hour when dhe Teah was given to tse\n'Mote and eid were together in perfec hurrony, a6\nie in writen, \"the mothe of the cilien rjsiced™ (Ps\n\n5)! Than \"1\" i thi verse refers to the Shekina,\nwugher\" inthe dctsn \"Abraham hd daughter,\n\"the Lord thy God\" ree mfrence\nMy Brora son tre (Re, 33) (he\nTifonth; while the words \"who hath braveht thes cut of\nthe Tondo yp\" refer tothe mystery af \"Jubilee\" (the\n\n260 THE ZONAR 111 [Ssb-Boe\nMother), Thes the Mother was there and the Children were\ntheresa in joy and campeceness; 9 that we apply the verse\n\nje Mother of the children rejoices\". Hence we have learnt\nthit 4 man should be careful not to sin lst he enuve the\nMother to depart from the Children' R. Isic ssid: 'AIL\nthese expressions refer ty the Hely Ore, biessed be He, and\nthie i thing disclosed to the \"reapers of the fel\n\n'R. Bleazar said: \"From the fact that in ene plice it says:\n\"In the beginning God ereated heaven and earth, and\nanother, \"On the day when the Lord God made earth and\nheaven\" (Gent, 4), it his been concluded that both heaven\nand earth were crested a8 one: the Holy One stretched out\nHis righ: hind and created the even, and then He stretched\nout His left hand and created the earth. Alo, when it says\n\"And it shall come to pass on that cay that {will answer the\nheavens, and they shall answer the eartW\" (os. 1,21),\nrefers to the superral hewens and to the supernal earth, the\ncar which is called \"My footsteo!\" (lst, uxvt, 1), 'The\nsignificance whereo i that the heaven Kenge for the earth,\nthat it might unite itself with her in the sphere called\n'Righteous agit is wrt: \"The righteous is the founda-\ntion of the work\" (Prov. x, a5) Frum the bead of the King\nto the place. where this Righteous One commences flows a\nholy river (8a), the ail of anointment, which pours itself\n'out in fulness of desire upon this earth; andthe earth having\nreceived it therefrom nourishes all both akove end belo.\"\n\nid R, sac: \"We read: \"And the Lord came down upon\nMount Sinai\" (Ex. xis, 20): \"He bowed the heavens and\nfame down\" (2 Sam. suit, 10). Whither esme He doen ? For\nthe text tells us that He descended upon (lit above) Mount\nSinai and not on t0 Sina.\" R. Jose replied: \"He came down\nfrom grade to grade, rors crown to crown, until He reached\nthis \"earth\", sd then the Moon shone and wis revealed in\nemmpletenesa inthe heavens. Hence i says, \"He descended\nsheve Mount Sinai\" Whit atande above Mount Sins\nels, the Shekinah.!\n\n'Thor sH\\Lr HAGE NO OTHER Cons REVOKE Me (it\nhefure My Face) Suid RL Isaac: \"This prahibiion of\n\n85a-866] seritko (txopus) abr\ngod dows net include the Shetinah \"before My Face'\"\n'het not incide the\" Facse of the King\" (the Sophieath), i\nwhich che Holy King manifest Himself, and which ae His\n'Name and identical with Him. \"That they are His name is\nshown by the verse: \"am VHVH, shat ir My Nome' (Ia.\nsuit, 9), Thue He and His Nome se one. Hlensed be His\nName for ever ard ever,\n\nR. Simeon taught: \"Klose sre the Isai\nHoly One calls thers \"Men! (Adam), a8\n\nto the heathen nitions ? Decause they\ntheir God\" (Deut 1, 4) Whena Jewish child ecircurninad\nhe enters at once info the Abrahamic covenant: and when\ntre commences to keep the precepte of the Torah he enters\n\nContnariise\n\ntheo\" in hiz,\n'aarheod\" did aot\n'me to fruition in hie, becuase be did net reecive the cor\nrmandmerts of the Torah, Hut the seed of Leal, eho were\nE in the fall sense\nTaeab ie the lot of his\n'nheritince'\" (Deut, xxxtt, 9) Said, Jou: \"Therefore the\nfgrsving and painting ofall forms ie permitied, except the\nid R. lane: \"Phe rear is, boceuee when\nie represented in sculptre or painting, iio\nfot only the body which ie fathioned i the image of the\nperon, but agit were the wholeness of the man is being\nance form, namely Kis api, or val ay be\n'iter bodily form's Said Judah \"This accords with the\nPopular caying: \"Ab the breath of the craftoman, 60 the\n'hae of the vensel.\"*\n1K. Judah went once from Cappadocia to Lydda to ace\ni, Simeon, who wa wijourning there at thet rn and R\nHezekiah aocompanied Kim, Sad R. Judah ¢» R. Hesshiah\n\"What R. Simeon taught us concerning the meaning of the\n\nAcer \"\"yikl man\" [6] apples! to Tabrosel is perfectly true\n\nae aunzouanst 166\nand ule clear, but what the meaning ofthe second bal\nCt he veraes \"and he shall dwell inthe presence (8, Fes)\n'tall i Deen\" PR. Hewes replied Ihave beac ao\nfserptemeaelt dallas eens Uiaae es peer]\nhab dhe Torah ehiSL Nese et beer: the eet of\nTae\" (Dent 1,41) What at et by Manoe ca een:\n'Sie hat le ets int cetas fen etd\nBR Judah Kin writen \"Foc a thy Le and the length\naf hy dee (Dene tt an) He aia worthy the Tok\nised egurienct sell fu hora sony of reo best=\nIfe in this wor and fein the world to ce, But he who\nseparates hiwell fom her separates hime rom He: And\nhae who trast himelf fom R, Simeon separates himself\nfaa hy Hate is 2 vet which Fes ey\nopened a. door, and yet we cannot ener it nr penetrate\nfaaher without ie aid how much moe dieu then wil\niebe for ur to enter into the moe rexndite words of the\n'Torah | Wee to the generation fem ich R. Ste ill\nbe removed | As long an we are im ha presence the springs\n'ofthe heat ate epen on every hand to the apprehension of\ntruth, and everything i unflde, ut x son te weaeprae\nCorea fom him We kao nog a al the spaage are\nhed? Seal Re Hecciahs eu wetten: \"And fe wok of\nshee ine aleet cal teed lene ae\nsevere shee (lua tag yaatibea igh irom wich\nsoiny gh are hailed ua Ach yx res ISLS:\nSinn Te euch aight! he Hannes everyone ad yet le\nie enced, tae tesane asset ft ll\nanlendonr\n\nPeenied eo sient aw ec\ndlyeling a the tine They found hi absorbed nthe staly\nofthe Tors, He was metitating aloud upon the verse \"A\nprayer ofthe alice (poo) when hea wrapped in darkness\nUngsishing), acd posreth out hie complaint beore the\nLord (sci 1) He is All prayers of lial are effete,\n'pu the prayer ofthe poorman mores thanallathers, Why $\nBecause it races the Crown of the King's Gry and\n'becomes ait were, endfor is Head, an the Holy One\nclothes Himself with this prayer ax with a garment,\" When\n\nJeTuno (txonre) 363\nHe s not wrapped in garments, for he\nthas none, being need, bur the Word yaaa] has the same\n'ignifcance here as in the words, 'the life of the young\ncildeen that faint ('atuphin) for hunger\" (Lam. 1 19)-\n'He *poureth out bis complaint before the Lord\" 'This ts\npleasing tothe Lord, for the worldis sustained by such. Woe\n'unto him against whom apoor man enmplains to his Master\nFor the poor are nearest to the King, Concerning him the\nLord says: \"When he exeth unte me 1 will hea, for Tarn\n'eracious\" (Ex. xn, 26). which signifies that the prayers\nof others are sometimes accepted and sommes cect,\nbout the poor men's prayer in alvays ance\nDecanse the King dwells fo broken veel:\nwl Tol even to im that a poor and ofa conti\n(dha. svt, 2) The Lord in ee to those who are of a\nbroken heart™ (Ps. soxt, 19): \"A been\nheart, © God, thow wilt not despise\" (id 2, 10). Heace\n'we have learnt that whosoever wrongs a poor man wrongs\nthe Shekinah. \"For the Lord will plead their cause\" (Prov.\n20,23) thet Protector isomnniporent be neds ro witnesses,\nro other judge, no pledge daes he accept, except that of the\nsoul: \"and spoil the soa of those whe spoil them (the poor)\"\n(hid).\"He went on: \"A prayer of the poor...\" Wherever\nthe word \"prayer\" (tephilah) is mentioned, it signifies some=\nthing. precious, something which ascends 0 a supemal\n'sphere—to the pylacery ef the head worn by the King\"\n'Atihis point K. Simeon tured his bead and wR Judah\nand K, Hezekiah approaching him. When he had finished\nhis reflections he teoked at them, ansaid \"You loot ay i\n'you had lost something valuable\" Yen! they replied, for\nthe Master opened precious door and yet we cannot enter\n{i t+ 'And! what is aide, Said they \"We refer wo the\nverse eoneersing Ihiacl what nthe meaning of the last\ntvords: \"and he shall dwell upon tho focesofallhis brethren\" 2\n\"The besinaing of the vere |\nWe know not what the Hi\n'od does not seen io suit the begining\"\n\"By your lie replied. Simenn, \"bt partsof the verse\nhave one significance snd point the same truth, We know\n\n205 ss 2048 111 ob spa\n'that the Holy One has mary aspeets (faces) in His mani-\nfestations ta men: Me manifests t» some a beaming face, to\n'others a gloomy one; to some 8 distant face, [87a] to others\n'one thats very near; to some an extemal, to others an inner,\nhidden aspect; to some from the rigit side, wo ethers from.\nthe lfc essed are the Inve, for Uaey are unived with\n'the uppermos \"ace of the King, with the fice wherein\nHe and His Name are one. Contrasiwie, the heathen\ned tn the mot distant \"face\", 0 the \"lower\nface\", and therefore they are at « great distance from the\n'\"Dody\" af the King. For we ace that all those rations, ike\nthe Ezyptins, for instance, who are related to Ishmael —for\nthe had any brothers and relstives-—were conecied with,\nthe \"lower\". the \"isan\" faces of the Divine. Ishmael,\nIhowever, when he war circumcised, had the privilege, for\nAbraham'ssake, of having his dveling-place and his portion\nin the sphere which dominated all those distant and lower\nfaces, the faces of the Divine which are turned towaeés the\nother nations. Therefore it says of him: \"Als hand vill be\ninal (lt), «and he shall dvell upon the faces of all his\nbretheen\", namely, he will be in a supe\n'ofthe other heathen ations he will nae overall the \"faces\nthat are below\"\n\n'Then R. Judah ané R. Hezekiah approached him and\nios Ils hanes, Suid Juda \"This sa ilustation OF\nthe proverbs \"Wine sete on it eee and a bubbling apring\nfare # wonderful combination? Woe tothe world when the\nMaster wil be removed from it! Blessed the generation that\nin privileged to hearken to hi words! Mlesed the generation\nin which he ives\n\nSaid R, Henekiahs 'Bor have we not been taughe that a\npproselyte when circumcised ie merely called a \"proselyte\nfof righteousness\" and nothing more? Yet according to thy\ninterpretation of this verse, Master, \"his hand wil be in\nall fal)\" ?\"R. Simeon replied: 'Quite so MTshael was sot\nmerely a \"'proslyte\", he wasa son of Abraharn, 3 son of the\n\nora) JeTHA0 (FKODUS)\nholy man, to whom the Lord gave the premises \"Ax\n\ning Isimach, beheld... Thave Bleed hin\" (Ger xt, 0);\nwhich \"\"besing\" his a reference to he statement, \"And\nthe Lard bleed Abratart ial things (ha); wbich again\nIs connected wth the promise te Isha that \"his hand wll\nbein alla)...\" Pisindiestes that preseytes fom among\nober nations, Ishmael' kin, would be aed \"proslyes of\n'ightenusnens, but the ation whom he hnselt represents\nsould be above hem, \"heal dell bse the face of his\ntrahven\"* Said Re Julahs Hence the commaadacat 0\nTol: \"Thou shalt have ne other gods upon My fcc\",\nmeaning \"Thou shalt even avid conosiving Me in thous\n'epoca (Facn) eich Form uhmad rbgion\n\nTuou suaLr sor WARE UNTO THRE ANY GnaveN\nIMAGE, OF ANY LIKENESS OF ANTTNING THAT 15 158\nHEAVEN AROVE OF THAT 16 IN THE EARTH BEREATI,\n'Wehivealready mentioned, in reference to this prohibition,\nthe remark of R. Jose that 'all pictorial presenations are\npemicted, except tut of a human countenance, because this\nfountenance has dominion over al things'. R. Issac applied\nto this commandment the maxim: \"Suffer not thy mouth to\n'avse thy fish to sia\" (Eel vy 5). How careful, he sai,\n'must one be nat t erin regard tothe meaning ofthe words\nofthe Terab, andnottodeniv any doctrine from them which\nhe has not learnt (ftom books] or heard from his teachers.\nHe who gives his own interpreutions of Scripture, not\n'derived from thesesourees cransgreses aginst the comma\n\nie unto thee ay graven image.\n'The Holy One ill punish him in the world to ex\n\nter inte her place. She will then be\nthrust away, and she wil Lo eut of Fear thet rg\n\nsouls, Concerning such 2 man it ie written! \"Wherefore\n'hould God be angry a thy vice?\" (Usd), \"va\n\nfaing the soal* Sad R. Hiya: \"Tris for this reason that ta tis\nprohibition are added the words, \"for The Lord thy God\n'ama jelins God. God is\"jealous\" above all for His Name,\n\nas aeeraesoa\n\n260 Tax Zoman 111 [870-876\ndither because of the pietorl presentations wherewith Tis\n[Name (character) is scepresented, or because of the 'Torah\n'when she is misinierpreed. For the Torch, as we have been\naug, cones eattely of Hs Holy Nate; in fac, every\nword written shersia comnts of and contains that Huby\nName; \"Therefore ne must beware of erring in regard te thie\n'Name and isrepresentingit, Hu wo is fale te the Suporral\ni wil et be allowed te enter the King's Palace and will\nbe driven assay from the world to come\" HL Abba derived\nthe same lemon from the words fom this commandment:\n\"Thou shalt net make. .any graven image (pes), which\nhe connected with the verse, [876] \"Hew (petal) thee two\n'ables of stone\" (Ex. xax0v, 1), interpreting thus: \"Thou\nshal nat 'hew\" anto thee anothet 'Torah, which thou neither\nJnowest (from books], nor hast learnt from thy master; for\n1 the Lond thy God ama jealous God and shall punish thee\nin the world to come when thy soul shal long to ent ino\nthe spheres of glory and wand before My Presence\" How\n'many emisearies wil then be ready o frustrate its desire and\nthrust t into Gehenna F' According to yet another interpre-\ntution, this commandment includes the prohibition against\nthe profanation of the sgn of the Abrshsmitic covenant,\nwhich siga isa symbol of the Holy Nayne, By means of this\nredinto the fi '.\naed he wh brings it\nthe Hely One Himedl.\n\n'TwoU anaLt Nor aw vows To THEN NOR WonDttiP\n'runst, As R. Eleasar was once walking in company with\nHo Mlya, the later said: \"Te is weltea: \"When thou goest\n'out to wat against thine enemies .. and set among the\n'captives a beautiful wornan... thou shalt bring her home 10\nthine house\" (Deut. x41, 10, 11). How can this be ? Is not\nInermarrigge with heathens probibited ? R. lew replied\n'This only applied to the seven nations* when they were\nIndependent in their own land, Bur mar this, There ss 20\nwoman among the heathen rations who is free from tain;\n\"A Te hie wit spa gue at Geena.\" #0. D7\n\n7) Jenne (exopus) 07\n'Therefore the section concerning. the captive woman is\n'imaedately followed by that of the rebellions son, toindicate\n'that children bora of such a union are far from good, the\n{impurty of idolaty inberited by the mother being dificult\nto remove; all the more so if she has been already married,\nssthe aint of her husband dives tober. Hencethe command\n6f Moses to exerminate the Miliasite women who were the\n'ese of Tore!' downfall in the wilderncan (Nato. 3% 4-95,\nSixx, 15-19), Mlwed isthe man who Heeps im purity ths\nIhertage (the Covenant), for i this oly powession he nites\nbirelf with the Holy One, blessed be He, especialy if he\nieee the commandnente af the 'Torah ! The Holy Onethen\nstretches out His Right Hand to receive bien, and he cleaver\nta the Holy Beds. Conceming this it sys of Israel\n\nye whe cleare to the Lord your God\" (Deat.1¥, 4)\nsare yet the Lord your God (bi x\n\nfit is ako written: \"My fithorn eon Israel (Ex. 1V, 22);\n\"Israel, in whom I am glorified\" (Is, xt0x, 3)!\n\n'THOU SUALT NOT TAKE THE NaME OF THe Loan THY\nGop is VAIN. R. Sineon spoke in exntection vith this\ntn the passage! \"And Elisha said unto her, What stall 1 do,\nfor thee ? Tell me, what fast thou in the house 7° (2 Kings\nwy, 3). \"Whit Esha meant, jaid he, \"as: \"Hose thou.\nnothing upon which the Disine blesing ud res?\" For\nthee fs a dictum that itis prohibited w say grace afer meals\nfret an emp fable, Becnune the spared Blesing canoe\nrearon-an ctipty place. ein thevefore necearary tv put a loa\nfor so on the table hefite saving grace, or at last the remy\nthe former mel, ia order that the blessing should\n\nsteered \"im eraptinss\". But when the\nandimaid bath not anything in the\nPeet eS cat ct Ci) tue prepe reed Ves,\nthis is fted to receive a perfect Messing, as itis writen:\nThe goo name (of God) ean issue forth frm good ail!\"\n(Geel. vt, 2) For the Holy Nume comes forth from \"oil\". to\n'less and to kindle new lights. What is this \"cil\" Sad R\nIsaae: Te represents the same \"good «il upen the head, that\nsan downupon the beard, even Aaron's beard\" (Ps Cxxxit, 2,\n\n208 THe 201108 0 [876-884\nthe symbol of blessing, the jastrument of which was the\nigh pret)\" R. Elezar held that it represents the supernal\nmountains of pire balsam. K. Simeon interpreted the verse\n'f Beclesastes thas: \"How good isthe celestial name of the\n'superral holy lights, when they all radiate from the \"ood\nGl\" we have mentioned {is asin to mention the Nante of\nthe Holy One in vain, in emptiness, A man who dees that\nwere better not to have been born.\" According to R. Blewar,\nthieabo means thatone shoald not utter the Holy Name by\nise, but only afer preceding word, [88a] asin the Torah\nit only occurs for the fist time after two words: Bershit\narch Elohim (In the beginsing God created). Said R.\nSimeon: 'In the Torah the Holy Name is mentioned only in\n'connection with a completed world: \"On the day when\nYHVH Elokira made the heavens and the earth\" (Gea. it,\n4)\" From all thisit follows that one should aot mention the\noly Name in sain, that is, in \"emptiness\", One should\nutter the Holy Name oaly within a blessing ora prayer, Bat\nhe who takes the Name in vain, either ina henedietion noe\nsi a prayer, will be punished when his soul wl be leaving\nhim: \"for the Lord will not hold him guilless tha taketh\nHis Name in vain\". R. Jowefurher remarks in our Mishnah\n\"What is the mature of blessing ? Te is the presence of the\nHoly Namein the blessing which makes it so significant, for\nthis Name % the source of blessing to the whole universe,\nTherefore: \"Thou shalt sot take the Name of the Lord thy\nGod in vai.\"\n\nResreMaun THE samaann DAY, 70 saNeTIFY tr. Siid\nR, Ise: 'Te is written, \"And God blessed the seventh day\"\n(Gen. 1, 3); and vet ve read of the manna, \"Six days ye\nshall gather it, but on the seventh day, the Sabbath, in it\n'there shall be none\" (Ex, xvi, 36), If there was no food on\nthat day what blessing is atached ty i? Yet we have been\ntaught that all blessings fom above and from below depend\n'upan the seventh day. Why, then, was there no manna just on\nthis day? The explanation is that all the six days of the\ntranscendent woild derive thei blessings from it and each\n-superral day sends forth nourishment to the world below\n\n88a] JETRO (EXODUS) 309\nfrom what it received from the seventh day. Therefore he\n'yho has attined to the grade of Faith must needs prepare\naa table and a meal on the Sabhath eve (Friday) x0 that his\ntable may be bested all through the other six days of the\n'eck. For. indeed, at the time of the Sebhuth preparation\nthere i lan prepared the Messing forall thesis ays that\nshal fallow, for no Blessing i found at an emmy able. Thue\n'one should make ready the table on Sabbath night with\nUnread and other food.\" R. Tse added \"Also the Sabbth\nshay\" Said R.Judal 'One must regale eneself on thie day\n'with three meals, in onder that this day may be one af sat\n'and refreshment.\" Said R. Able: 'One must Joe in\n'order that blesing may spread to those supernal days which\n'eecve thie bleu from the sexenth Os this day the head\nOf the \"Little Face\" i filled with the dew which descend\nFrom the Holy Ancient One, the Most Hidden One: He\ncatnes it to descend into dhe holy *Wield of Apple\" thise\ninves afer the entrance of the Sabbuth, in onder that all\n'unitediy moy ony the blewing: 'Therefore it ix necessary,\n'or only forourses that we should have these three repats\n'during the day, but for all srention, far theeia is eonsumn-\n'the true fith in the Holy Ancient One, the \"Lite\nFace\", and the \"Kjeld of Apples', und we should rejoice\nand dilight i all ere, ut he who Iesens the number of\nthe mala, ss were brings imperfection and blemish into\nthe rogions above, and great will his punishment be' Seid\nmean :\"Wrhen + ma has sorpeted the three meals sn\nabbth a voice proclaiss concerning him: \"Thon akale\nthon delight ehyselfsn the Lord.\" \"Tha in reference to one\ncal, in howoue of the Ancient, dhe All Holy. Then it pro-\n'lama, \"and Lil use thee to ride upon the high placea\n'of the easth \"thin in reference tea aoednd meal, in honour\n1f the holy \"Field of Apples; thea, Nand feed thee with dhe\nTreciage of Jagob thy father (Loa. Luts, 14)—cormpletion\nthe ttasd with 4 reference tw the \"Lite Face\", Corres\ningly man sould complete the aumiser of thee meals\nfir joy ard refrealment ia all these and in exch one of\n'them separately, because tis isa manifesation of perfected\n\"Here apse Bah\n\n270 'Fue ZOMAR ITT [854-885\nfaith, Therefore he Sabth ie more predious than all ther\n\nmies and acasonnand festivals, because it contains and uniter\nall in otf, whereas no other festival or hely day does so.\njd Riya: \"Because all thingsare found in the Sabbath\nitie mentioned three times in the story of Creation' \"And on\nthe seventh day God ended his work\n\n2.3)\" R. Hamat the ancient) when he sat at hi\nfea used to find jpy in each one. Over one he sould\nsels \"This the holy meal of the Hoty Ancient One, the\n\nIchidden\" Over another he would say: \"This is the teal\nlof the Holy One, blessed be He.' And when he [884] eame to\nthe le one he wall say: \"Camplete she meals ofthe Faith\"\n1. Simeon used always to say when the time of the Sabbath\nmeal arived: \"Prepare ye the weal of the supernal Faith\n'Make ready the meal of the King 'Phen he would sit with 2\niad heart. And at soon ax he had finished the third meal ie\nwas proclaimed concerning him: \"Thea shalt thew delight\nUHyself in the Tord, and ¥ will cause thee 1 ride upon the\nhigh place of the earth and feed thee with the hentage of\nJacob thy father!\n\n1. Fletearadked his father, R. Simeon, in what order the\nthree mesh corresponded «0 the three divine grates. Ry\n'Simeon replied: \"Concerning the meal of Sabbath nigh (Le.\n\niday night) itis written: \"Iwill eause thee to ride upon the\nhigh placee of che earth. In this sight the Holy Matrona\n(Shekinah) ise biesed, and the whole\" Field of Apps\"\nAlso, and the man' table 4 Hlessed who partakes of histneal\nduly and with joy, and a new soul is added unto him, 'This\nfright signifi the rejoicing of the Shekieah. Man therefore\nthas to participate in Her joy and partake of Her mea, Ci\ncerning the second meal cn the Sabbath day, its written:\n\nThen shalt thou delight thyself in the Lard!\"—that is in\nthe very Lael (VHVH); for at that hour the Holy Ancient\nOne reveals Hinvelf and all the worlds are iradiated with\njo¥, and we, sm participating in this meal, contribute to that\njos. Concerning the thied meal itis written: \"And feed thee\nwith the heritage of Jacl thy fathor.\"\"Thi the mel ofthe\n\nCAL R.Abbe,\n\n880] JETHHO (EXODUS) 7\n\"Little Face who is then complete in harmonious pesfee-\nsion, from which perfection all the six days dha ate to come\nwill receive blesing, Therefore one must whleheariedly\nrejoice in these meals, and compete theie number, for they\nare meal of the perfect Faith, the Fath of the holy sced of\n\nTorah, their aypernal Fath, which in wot tht of the Beaten\nnations: \"A sign between ie and the chiliren of Lac\"\n(x xo, 17), And mark this, By thee meas the children\nof ferael are ditinguithed as the King's sons, ae belonging\nto the Palace, asm of Fai; ond he who altuna frm ane\nff these mens causes an incompleteness the regions aove;\nthus such aa testifies of himself that hei rat one ofthe\nKings sons nt of the Palace, no of the tien o leat\nsec and he will be nade to bear the burden of a dveeold\nPunishment i Gehenna.\n\"Ako mark this. Ona festivals and holy days 3 man must\nboth rejice himself and give joy to the por, Should he\nnell oniy and moe give 8 shore to the pone, his\nPunishment will be great. Cenceming such a one it is\nWeiten: \"Behold, ill eprove sour seed and spread dung\nspon your face the dung of your salman fesse (Mali, 3)\nThin parcalr vere, however appiics only t fetvay\ntw the Sabbath, Sumiarly, the words, \"Your ne moons and\nYour appointed feats my soul hate' (Isa. 1, 14) do not\nJndude the Sabhath. 'The unique character ofthe Sablath ss\n'exproned in the words: \"Beewoon Me and the chien of\nTerie.\" And because the Fath scented in the Sabbath,\nsan given on this day an additional 3 superal soul asl\nte the pater of the\nwork w come, What does the word \"Sabbath can ? Tae\n[Name ofthe Holy One the Name which stn perfect harmony\nat all sides.\" Said R. Jose: Tt is indeed so. Woe to him who\ndoce ot help te complete the joy of the Holy King | And\nIohat is His joy ?'Thowe three mals of the Faith, the meals\nteherein Abraham, Ise, and Jacob patcipte, and. hich\nexpres oy upon ey the perfect Faith fom al sides. On\nday_-an weave been aught—the Futhers crown themseven\n\nin idea ie Sse 909 the emake vipitener of the hee leery\ntbe eord Sashth i bth Be\n\nan iy roman [885-890\n'andall the Clildren imbibe power and light and joy, such as\nis unkoown even on other festive days. On this day sinners\nfind rest in Gekenna, On this day punishment is held back\nfrom the world On this day the Torah erouens herself in\nperfoer eruwns. On this day joy and ghdoess resound\nthroughout two hundred and fifty worlds. Mark also dis,\n(Onallthe six days f the week, when thehour ofthe afternoon,\nprayer arrives, the attribute of Justioe is in the ascendant,\nand punishment is at hand. But not so on the Sabbath.\nWhen the time of the Ssbbath afiemoon prayer artiven\nbenign influences reign, the levingkindness of the Holy,\nAncient One is manifesed, all chastisements are kept in\nleash, and alli satisfaction and joy. In this time of satis\nfaction and geodwill Moses the holy, faithful prophet, passed.\naway from this werld, in order that it-should be known that\nhe wasnt taenavay thecugh judgement, uethatin the hour.\n[ya] of grace of the Holy Ancient One his soul acended, 19\nbre hides i Him. \"Therefore \"ne man knows of his sepulchre\nUnto this day\" (Deut, xxaty, 6). A the Holy Ancient One is\nthe All-hiéden One, whom neither those sbove nor thowe\nbelow can comprehend, x0 was this soul of Meses hidden in\nthe epiphany of God's geod wil at the hour of the Sabbath,\nafteroon prayer. Thin soul is the moat hidden of all hidden\nthings in the work, and judgement bas no dotanion over it.\nDicssed i the lot of Moses,\n\n\"On this day the Torah crowns herself with all beauty,\nwith all those commandments with all thase decrees ad\npunishments for tanagrestinne in aeventy branches of ght\n'whieh radiate on every hand. What it ia to behold the Kudle\n'Weg which constandly emanate from each branch—five of\n'which stand in the Tree tel, all the branches being com\nprised init! What itis to behold the gates which open at all\nsides, andthrough whieh busts forth in splendeurard henty\nthe reaming, ineshaustiblelight 1A voices heard:\"\"Awake,\nye superna saints! Awake, holy people, chosen from albore\nland from below ! Awake in joy to meet your Lord awake in\nperfect joy! Prepare yourselves i the threefold joy of the\ntheee Pitrisreh Prepare yourselves fr the Faith, the jey of\njoys! Happy are ye, O feracite, bly in thie world and holy\n\nya] erwin (rxoous) =\n!'This is your heritage over end above\n{Bat ofall heathen ations—\"s sige between Me and yon!\"\nSaid R. Joka Ie inde thor, Honor: \"Remember the\nbath ay to ancy Be ye hay for The Lard om\nholy (Lev. st 2); \"Call the stbbah a deaght, the aly of\nthe Lard, honourabie\" (ss. wit, 13)\"\n\nAll the sols of the rihteoas—so we bave been taueht—\non this day ace fete! onthe delights of the Hay Ancient\nGao; the AlLKidden, A breath of hi rapture i entended\n'hrouhll the worst ascends and descends, ad spreads\nroa alle cidten ofthe hay, wall the guards of\nthe Torah, so tha thy enjoy ere re, forgetting acres,\nAll penatcy. allo ad drudgery. (isthe davon wbich \"the\nLot giveth thee rx for thane, ai fom thy fen,\n4d from the hard bondage whercin thon wast rade #0\nServe\" (In, 1,3). Trefone the Sabbath i eal i\n\nce to the whole Torah, and whomever ebyerves the\nShah fli the whole ora: Beso nthe man hat\nAloeth thi, andthe won of man that iyth holon it: that\ngpa iar Wee acfens cif eel tarane oe had\nfrogn doing any evil\" (Did, wt, 3)\"\n\n'R. Juda one Uay met. Simcon o the read, nd he asked\ntum fo expan the words ofthe prophet: \"For thus sayy the\nLord unto the cunuchs that keep my sabbaths, and choose\nthe hing tht pense me, ad fake hold fray event even\ntite than wilT give fn amy ote and within my walle «\nlace and a name beter than of sone and of dager 1 will\nfive them an everiting name that shall not be et of\"\n{ibid 4. 3). Ssid R. Simon: *Cappadocian Get down\nfrom hy donkey and fasten it to eee o et im go behind,\nnds thou followrme | Holy Wet eqites qt nd ele\nSomterplaton\" He replied Ti forthe Mates that\nhave undertaken this juruey, sein flowing iT hal\nIohold the Seana\" Then K. Smee said \"This subject.\nhas already been considered by the members of the Felk\nship, hur thes have not explained it suficetly. The \"eae\nnacho! ae, nfs, ndnts of the Torah who make them-\nSelves \"cumuchs\" daring the ab days of the week for the\n\n'he tae eh!\n\n4 'rue voman ut Boo-8ob\nTorah's sake, and on Sabbath nights have thelr conjugal\n'apprehend the superal mystery ofthe\nFight moment when the Matrona (Shekinah) i united with\nthe King\" Such adept of the mystic lore concenirate thie\n'on the Path of tir Lord and\nae lesen eeir own non. Therefore it says; \"that ep\nbaths\", ean \"they keep them in their Hears,\nasin the expresso (Gseph's) father kept he\n11), They are \"eumichs\" because\nheath\ntracy This nin vith the Shehinay Bisse the\nsan who i stnctified in this holines, and comprehend this\nrystery. Mark this. Uti written \"Sx days halt thow abou\n$n dol [Sob] thy work, hut the seventh day isthe sabbath\n'ofthe Lord thy God.\" \"All thy work\" sn dae\nOf the week man has 10 wick, and therefore thowe who are\nsorbed in Gaestady ofthe Tora have tei conjugal urion\nava time Vhen they do net werk, but when the Holy One\nworks. And whae is His work then? 'The union with the\n$Shetinah, i onder tn fring fh holy ule ini the world\nFor this coson the mystics sanctify themosves on this ight\ndeep contemplation and\ncenceatration, and bring food and holy children imo the\n'word children who tara either tothe sight nor to the lei\nchildren of the King and the Queen: \"Childeen are ye tothe\nLord your God\" (Deut. x, 1) Hi eileen in the most\nreal seme. The world is susteincd by the merit of these\nchildzen of Got, and when the work i placed on ik tal\nthe Holy One looks on these His children and exercises His\npity and mercy. 'They are \"aitogether a seed of truth\" Jer\n13 a1) aly, perfect seed, aserding wo the promi, \"Thos\nsak give tanh to Jaca\" (Micsh ty 30) and truth\" cing\nthe Holy One Himself ¢ means that He enters ito theie\nvery se Said I Jud: \"Blessed be the Merciful One who\nsent me here! Blesed he He for that He has pesmited me\nto hear thy words ! And he burt out wenping. \"Why dort\nthoy weap?\" R Simcon arked. \"| wecp) he nid, \"because\nThink: Woe ro the children ofthe Word whose ways are the\nays of beats without knowledge and understanding ! Te\n\n98] Jertino (exons) Hs\n'would have been beter for them not 10 have een erated,\n'Woe tothe werld when thou, Master, wilt be eemoved fem\n1 For who will dion unfold the mysteries ofthe 'Torah?\n'Who will then compretend and gran her ways 2? Said R.\nSimeon: 'By thy life! The werld Bebngs only to hase whe\n'ceupy themielses with the 'Torah and know ite mysteries\n'The Rabbis were right in their hard judgement on those who\nsroiqnerant ofthe Tord and corrupt ther ways, not know-\ndng ote sgt ra een thei lt fo they ar ded Vee\nfate and Ib iting to chasse them even on the Day of\n\"Atonement. Concernng thir children iis writen: \"They\nare the children of whoredoms\" (Hos, 11, 6).' Said R. Judai:\n'Naser there t's eorain peculiarity in the words of thc\n'eee, Ibe writen; een unto dhe will given my house\nii wit ay walls pce ae a pane ever ia ss ad\nfaughters\", and then \"wil ive an\n\netc.\" Why first \"them\" and then\n\nrepli: \"Hanus\" here fe the cola\n{Bye concerning Mose \"Hee fthGl i ll my howe the\nMall\" ie those of whieh ik says. \"Upun thy\" wally O\nJerusalem, Ihave set watehmen' (la. Lt, 6), \"a plce and\nShame\" senfy that they will draw hol souls from thie\n{clenalspere which, i ie harmonious perfection ie \"etter\nhan sone and daughters\"; and \"sa him, mimely to this\nportion, Ool wil pve 4n Scverfating sinc Accorling te\n\n\"TK, Simeon also explained on thar occasion the reason sehy.\niis writen: \"Ye shall kindle no fire throughout your hat\n\ntutions upon the sabbath day\" (Ex. xx¥, 3) \"Itis, he said,\n\"hecause fre symbolizes judgement. As to the fire of the\nsacrifices on the Sabbath day, i rises to hold in chock judge-\n'meat; for, as We have learnt, \"there iva fire which consutnes\na fire\": the fre ofthe altar consumes the fie of judgement\n\"Therefore the Holy Ancient One reveals Himiel? on this\nday (Sabbath) more than an any other day, and when He\nrovesla Himvelljadgeront i2 ot én evidence at all, and all\n\nFite OMAK HL [896-90\n\nthe upper and lower celestial beings aré in perfect joy, and\njudgement has no dominion,\n\n7 arecholy, superval day, days in which the Holy Name\ni contained. Bleased are the Tonsites more then all the\nTheathes nations: of thom #34 written, And ye who clave\ntthe Lond your God, ye ate all alive today\" [one]\n\nHoxown ry Farin AND THY storniw, R. Hiya cone\nnett this command with the words: \"And a river went out\nof Eden to water the garden\" (Gen. 1, 10). \"The \"river\" he\n'sds theism of the fountain which flaws perennially and\nfrom whence the whole Gantea of Eden is watered, and this\nSssue! of the holy fountain 1s called 46—\"Father\".R. Abba\nsaid that Iden itel?™ sealed Father—itself originating from\nthe place called Ain (nought)—as we have lad down, thatthe\nplace from which the Whole begies to take its being is desig\nnated both \"Thou\" and \"Father\", as it says: \"For thou ar.\n'our Father\" (Ist. xn, 10)\". Blenzar applied the words\nror thy father\" 10 the\n\nConuauoity of Israel, and the amide et\nJoab, however, held chat, a9 \"Fath\nHis commandient are tot partculaised, th\naspects ofthe Divine, and the article eh between iniestes all\nthat se above ard all that © below, R. Jone referred to By\n'Abha'e remark that the ephons whence the \"sver\"\n\nforth iscalled \"Thou\", and eonfrmed it by seference tothe\n\nly One; \"thy mosher\" tothe\ntw the Shekinal,\n\nand \"Father, and all are ane.\" Blexsed be His name\nfor ever and ever. Amen: Said R. Hezeliah: 'Verily, they\nare all one: \"honour thy father, namely the Holy' One,\nblessed be Me; \"ant thy mother\", the Community of\nIseadl. Thus the commardinent includes all, both that Which\nis above and that which is below\" According to R, aaa, it\nalso includes teachers ofthe Torah, for they are the means\n\"feet Miko\n\nei] Jernko (axoDes) a7\nof leatng men to ternal lif R. Judah, however, held this\nto be included in the command to honour the Holy One,\nblessed be He.\n\nWe hve a dictum that the firs: fe commandments\nInclude by implication the oer five 25 wel: in oxher words,\ninthe fist five the second five are engrave ve within five.\n'How? Take the fine commandment: \"Tam the Lond thy\nGed.\" Does itnot include the frst wf te second five? Indeed\n'dow, for the murlerar diminishes the likeness ard image\nDf hie Maser, man having been created\nGed, and it alan written: \"And upon\nthrone was the likeness asthe appearance of a man upon\n(Bick 1,26), Said R Hiya: fee writen: \"Whow shaddeth\n'man's blood, by: man shall his Wood be shed' for in the\nJnmage of God made he men\" (Gen. 1,6). He whe sheds the\n'blood ofa fellow-man is thus considered as diminishing the\nDivine archetype of man as well. Thus the fist conmand-\n'Lam the Lord thy God\", contains the motive for the\n\"Thou shalt not murder.\" 'The second command-\n'ment, \"Thou shalt have no echer gods, coatains the motive\nforthe seventh, \"Thou shalt not commit adultery\"; for the\naduterer pechdiously Hes against the Name of the Holy One\nWhich is impressed upen man, asin compnsing many other\nSins and entailing corresponding punishments, He who ix\nLanfaithful in this & unflthful towards the Sing, as 4 is\nWwraten: \"They have deat reachervusly against the Loxd,\nfor they have begutin strange children\" (Ios v, 7} One is\nUerewli ofthe other, The inedcommandiene, \"Phoushale\nnot take theme of the Lord thy God in vain\", coresponds\nto the eighth commandment, *Fhow shalt aot steal For a\nthik & cernly inlined to swear filaly, no icin writen:\nWhoeo ia partner wich a thief hateth his own soul, he\nheareth cursing and tells it not\" (Prov, xsts 24. The fourth\ncommandment, \"Remember the sabbath dy\", corresponds\n(othe pints, \"how shalt not beat fale wienens against thy\n\njb\") for, ax RE Jose said, the Satlarh is called a\n\n¥. and man 8 reqaited to\nfestfy tothe fact that \"in six days the Lord made heaven\nand eurth, ete.\" Hence R. Jose said: (God has \"given truth\n\n28 'rau conan ant Fgoe-yot\nto Jacob\" (Micah v1, 20) in requiring lead 10 keep the\nSabah nde who bears fale witness ayainst his nsignbour\nlies again she Sabbaththe witoess of truth; and he who\n\nthe lard hich the Lord thy God giveth tee\", as much\nto my, what He gives the is thine-but covet not what\nnot thine\". \"Thue the Rist five commandments imply the\nsecond fre: Therefore: \"From his eight hand went « fery\nTaw to ther (De (3) forall was included in the\nfe fingers ofthe Right Hand, 'Therefore azo was the Torah\nproclaimed in five wees, corresponding tothe five Books of\nthe Torah R. Eleazar tought that in the Ten, Words (Deea-\nInge) all the ether cornmandmente were engraved, wth al\ndecrees and punishments, all nue concerning purty ancl\nimpurity. all the branches and rots, ll the tres nd plants,\nheaven anid earth, seas and oceant—in fact, all hings. Forthe\n\"Torah isthe Name of the Holy One, blessed be He. As the\nName of the Holy One is engraved in the Ten Words\n(Greative utterances) of Creation, s0 is the whole Torah\nengraved in the Ten Words (Decalogae), and these 'Ten\nWords are the Name of the Holy One, and the whele Torak\nis thus one Name, the Holy Name of God Himself. Blessed\nis he who is worthy of her, the Tora, for he wil be worthy\n'of the Holy Name, Said R: Jose: \"Ths means that e willbe\nWorthy of the Holy One Himself, as He and His Name are\n'one. essed be His Name for ever and ever. Amen.\n\nYe SUALL NOT MAKE WITH ME (1) GODS OF SILVER,\nNRITILER SHALL YE MAKE UNTO YOU GODS OF GOLD,\nJose read st (with me) as ot (rae), and interpreted thus\n\"Although \"mine isthe tiverand mine the gold\" (Hg. 118),\nye shall tot represent Me (a) in silver and gold.\" R. Fane\n'connected the wotds, \"Mine js the ilrerand mine the gold\",\nwith the verse: \"For as unuch as there is none lke unto thee,\n\n96 JeTHno (ex0D08) 20\n(O Lard show art great an thy mame is grea in power (Jers\n4% 7). \"Vhou aft great\" corresponds, according to him, to\n'ine the sve; \"and Thy Name is eet te \"Mine\nthe gold\". 'These represent the two colours which are on\n\nile in ther fll beauty when they re engravedin sein\nplace, ramely tire Inrael im whom Lam gonied (Isa.\nMUX, 4). Re Judah illustrated from the vers: \"prey\n'joie the Lord, my sou isjoyful in my Gods for He hath\nltbed me withthe garments of salvation, he hath covered\n'me with the tobe af righteousness, a a brigegroom decketh\n'himself wih orrarents, and asa bride adorneth here with\nhr jewels (hd tx, 10} Hesaits Ded are the Latics\nstove all headin nations, fr that they bave thet joy inthe\nLard (SIIVH, signifying Mercy) aad thr gladness thie\nGod (Bikins sisting Judgetere) \"Thus does Isac y=\nWhether He deat with un in Mercy oF in Jadgernene ne\ncejoie and are ela in Him\" For theac two auibutes belong\nto His cesental Bing, a indicated by the words \"He hath\nclthed me with the garments of salvation (esha) narely\n'with the garments consisting of colour in which one can\nthavea perception, beholding, of Him (sash to lok), He\naja: \"He who would behold Me must behold My colours\n{the aeibutesof Mercy and Justice.\" And thewe two colours\nar indieated by the wore, \"ata hridegronm decketh himel\n'with omamenta and az a bride adometh bert with ber\njewel!\" When theae fo colours are united their glary ia\nsuch that ll are afame wo behold their heauty. R, Jose sid\n'hat ro kind of joy are referee to in the words,\" grealy\n'joie in the Lord. and one in the words, \"my soul is\nJovful ia my God\". Suid R- Judah: \"Ineach theres oy upon\njor, but the joy which she Holy One skal vouchsafe urto\nsel inthe future wil excel them all: \"And the ransomed\ncof the Lord shall return, and come to Zion with songs and\neverlasting joy upon their heads; they shall obtain joy and\nslidness\" (Us. rx3y, 10) \"They shal return\"; \"they stall\n\nTidings coesponding tothe four exes of Isel among the\nratios Espa, Axsyrian, Babylonian, Roman). Therefore:\n\n286 rue x0uaw 111 [yoi-ge\n\"Ye shall say in thar day, Praive the Lond, call upon his\nname, decare his doings among the peoples\" (Isa. x1, 4)\n{ost\n\"The Ten Words contsn the essence of all the command=\nment, the estence ofall eslestial and terrestrial mysteries,\nthe ewunce of the 'Ten Words of Creation. They were en=\n'graved on tables of stone, and all he hidden things were seen\nby the eves and perceived by' the minds ofall Israel, every-\n'thing being made clear to them, Atthat hourallthe myers\n'ofthe Torah all the hidéen things of heayen and earth, were\nunfolded before them and revealed to their eyes, for they\n[ora] sa eye to eve the splendour ofthe glory oftheir Lord.\never before, ince the Holy Gne created the world, had\nsuch a revelation ofthe Divine Glery taken phiee. Even the\ncrossing of the Red Sei, where, as has been said, even a\nsimple maid-servart saw moreof the Divine than the prophet\nEsckel, was not so wonderfulas this, For on this da al the\ncartly dress ys retaved from them and purged away, and\ntheir hedies became a Iveta the angels abuve when they\nare clothed in radiant garments for the accomplishment of\n'heir Masters errands; in which garments they penetrate\nfire without fear, a5 we read concerning the angel who\nappented 10 Manoa (Jud. xin, 20) And when all the\n'esly impurity was removed from the Tsacites thei bodes\nbecame; a6 we have ssi lucent as stars and their souls were\nas resplndert a6 the firmament, w receive the Sight, Such,\n'wae the state of the Taraektes wien they beheld the glory\nof their Lerd, It was not tusat the Red Sea, when the fith\nhhad not as yet been removed from thetn. 'There, at Mount\nSinai, even the emryos in theit mothers wombs had some\npereiption of their Lord's glory, and everyone received\nAcconling whi grade of perception. Onthatéaythe Holy One,\nbless be He, joie ove than on any previous day since\n'ie tad ereated the world, for Creation had no proper basis\nbefore Isracleeceived the Torah, as is implied in the words:\n'hut for my covenant with day and night, f had ot append\nthe ordininees of heaven and earth (Jer. SAAill, 25)\n919-c belana to the Sine Torah ad the ye Moho and re\ntoo iste © berate relly iliac m= wantin\n\noa] Jeritno (ex00ts) sh\nat when once Israel had received the 'Torah on Mount\nSinai the world was duly and completely established, and.\nheaven and earth received a proper foundation, and the\n'ghey of the Holy Gne was made known beth above and\nholow, and He was exalted overall. Concersegthat day itis\n'written: The Lord is King, he bath put on glorious apparel;\nIhe hath put on his apparel, and girded himself with strength\n(Ps. xem 1). \"Steength' sigifies the Terab, asi is writen\n\"The Ltd giveth strength to his people, be blesseth his\npeople with peace\" (Zhu. ta, 11). Bissed be the Loed for\nfever. Amen and Amen.\n\n[oue-o48\n\nMISHPATIM.\nEx. ax, xny, 18\n\nAno THeoe Ane Tux juverments waren THe\n\nLr aT DuYORE THEM. R. Simeon hereintroduced the\nsubject of transmigetion af soul, sayings 'Onkeloetranoites\nthe nbove words as follows: \"Thee are the judgement\nwhich thou thalt onder before them\". In other words,\n\"These are the orders of the metempsychots; the judge:\nmente of the souls, hy which each of them receives its\n\"ppropriate punishment.\" Ascociate, the time éenow srived\ntarreveal diverse hilden and secnet mysteries in regard to\n'the transmigration of souls,\n\nTe TH0U BUY AN HEBREW SERVANT, six YEARS HE\nSHALL senVE. When 2 soul is doomed to undergo trans\n'migration, should ii be one which has emanated from the\nside of the Servant, Metaron, who represents in himelf sic\nspecs then the suocessve revolutns of that soul will not\n'he more than six years (ce, times) until shall have cam-\npleted the six stiges which lead buck te the region from\n'whenee it came, But if the soul has erarated from the\nsphere of the Shekinah Herself, who is symbolized by the\n'number seven it \"shall go forth free, because its ovner is\nrighteous, and is not subjected to labour or servitude\"\n'Now it chanced that while Rabbi Simeon spake these\nthings [54h] a certam \"ancient one\" came down to is side\nand suid: \"If that be 40, Master, where is the sdsitional\ndelight of the sou that emanates therefrom, indicated by the\nword, \"Init thou shalt not do any work, thou nor thy son\nnor thy daughter nor thy manservant, tt.\" (Ex. X%, 1\nRabbi Simeon replied. \"O venerable companion i Should\n'man of thy learning ask this? \"This verse assuredly speaks of\n'he soul of she Righteous One, teaching us that even thou\nshe may hare to undergo tanstsgration in any of these, even\ninva manaervant or maidzervant or in any anima, yet in it\nthou shalt do no manner of work\", wry what amounts to the\n\noe) ausurain (exon) ais\nSa thing \"th sae olin ere an Eon\nBold, he ety th, Sct Sal\nnly apes nd hat te fe hen Oe,\n'Aart by the worl nor ey i he ee\nInui wie? He roped The won ter to the\ntekine 'Wiat o hae ymdae? he aed \"Test\nte sae the bonimsd whee bey oe ony\nSite Ober Tho el whe led bn\ntal ante eal ou whch ee the nue\nofthe tng Nowe Gel wh ore er\n'ree aion Volenhe eset ie ly Once\nIg ee cane epee ee ene wenlet)\ntht undue of ape ema Co\nMls of ee desl ie wr To ee at\nee re ae seer\nOh Nor wita ethos ebay eh btu,\nER erases,\nfe eee aa eeegee uneenon:\nSiete hnd calle ie oldtapentny™ ict ore)\nehh dy ft Rigs pr Nico\ntheme bey wh banat\nRereinies cod pat te Woe euler iene\nPecos oon tacinge sclng cniegai\nRee eee al etna ree\nfecha Hey Oe Wied iH Sh nig? demtng\nths Cho wn ee ea eho\nthe \"Only Batre Th nme tere fade ht\nMen Ce dees spol ro the nono th on\n'Ghevhalon goon! ike reeds net ibe\nchit of oe when hye yp hae Por\ntht tn th wee nha ene cna eps\nbeet, no fut se eter ofthe Slab\nTyo Mev they salsa ypu was nr\nfo fight aus) fr te capt Se, no\nAho hm Ber sb or i ot\nfou (eat) tom heparin\" apr, te\nfair or pun, te ape of te ho te deg\n\"Holy Wicca the spel oder of ange TF\n'he is more fortunate he will be endowed with a spirit (ruah)\n\nat sue gouan ri Iehase\nhich apgerins to the sphere ofthe Holy Zayuth, Saou\nfe posen ail grater po the i ven a seul\n(Geshamad frost rain ofthe Throne Thine thre raden\nof peronaliy are the \"maiden, the \"ransera\nnd the *hendwoman\" ofthe King's daghier And ithe\n'ly crested bring deserver stil more, the scl which ix\nut ino is bodiy form derives twough a proces of\n'Sanation (axl fram thephere of the \"Only Dantes\nSand is itself called \"the King's daughies\". If his merit is\nsillyreater be will be endowee with spirit (rua), desing\nChron emanation fom the sphere ofthe \"Cerra Pla\",\ntnd its oj is then caed \"The son ofthe Hey One, as\nitis waten: \"Sots are Ye wo the Lore your God\" (Dau.\n2ty, 1). Should he pe of even greater worth ie given a soul\n(Gethamah fom the sphere of Father and Mether, concern\n{ig whieh ie writen: \"And he breathed Sato Kis nou\n{he beth (sishmai) of fe\" (Gen. 7). What don\n'only Ie sine the Divine Name VI; and therefore ie\nCriten of rach eoul: \"Let the shod so! (al sous) pine\nJAH\" (Pact 6) Hut he shoatd sequel greater mere,\nthe Holy Name VIVE is grated to him in is flness—the\ndeters Yat, Hé, Vou, fe, representing Nan in the sphere\nthe superal Asta, and he insad to be \"inthe likeness\nff hs Lord and in him the words, \"Have domiion over\nthe fabofthe sen, endove the fowl a their and aver every\nTiving thing\" (Gea. 1,38) are propery flied for his\ndomain i \\odeed over all the ramen and over all the\n'Wheels and Seraphim ard Living Beings (eh) and over\nall the hots abeve and below. T's therefore conceming ome\n'who ae atancd to the opere of the \"Ouly Dasher\" ad\nfae derived his sal trom theree tha say, \"She shall ot\n0 out an the mensrvante do!\n\nMiya and R Jue ret one sight atthe ter of Tyr,\nand grea enjoyed one another's enrpany. Sud R. Jove\n'How glad am Tto beheld the countenance af the Sbelinak |\nFor dining the whe of my journey here T was molested by\nthe chatter ofa old cartier 'who pestered me wth all sorts\naf fooksh questions osa) for example, \"Which serpent is\ni: hat fies nthe air whilst an ast lies undisturbed between\n\nssa sutstiratim (ex0DU8) 285\nins teeth 2 What iit that begins in union and ends n separa\nise Witcaupeioyiteneaieae secant\n46k exist and whose young ynes ate plated by eeatres\nwho have not yet been ceated ad ih a place which isnot #\nWhat ae these which when they ascend descend, and when\n'they descend ascend ? And what init two of wich are ome\ntnd ove of whichis oree ? And who i the beautiful vigin\n'whe has-no eyes and whose hody is concealed and yee ree\n'ealed—reveaed in the morning ad coreealed during the\nay, and vhoisadorned with oranents which do nat exist?\n80 he went on plaguing me the whole of the way. But now\nshall have peace and quiet, and we ean devote ourselves to\n<scussing the Torah instead of wasting time in empty talk.'\nSaid R. Hye: 'Dest chou know anything of the oldman?\n1, Jose replied: \"I only know that there ts nothing i hin:\nJor if there were, he woul! have expourded same text of\n'Seripture, and the tine spent onthe road would not have\nteen profiles. ls the old man in this howe?\" asked R.\nigs. \"For sometime it happens tat in Yenc dha seem\nmpl grains of gold can be discovered. \"Veo! replied R\nJone \"be is ere, preparing folder for hie donkey! Sa they\n'alle the carrer and he ame to them \"The first thing the old\nrman ssid was: 'Now the two have bevomne three, ard the\nthree one\" Said R, Jose: 'Did Tot el thee that he only\ntalks nonsense ? The old man seaced himself and sid 'Sirs,\nitisonly recently that have becomes carrer. I tavea young\nson whom I send to school, and whom I wish to bring up in\nthe study of the Torah; so whenever Tse ascholer on my\n'way I ollw him in the hope of picking up somenev ies\nConrection withthe 'Torzh; but ody T have hearé nothing\nnew Said R. Jose: \"Of all the things J heard yow say,\nspecally surprised me, because it showed exceptional lly\nita man of Jour yeas, ur else you dd net hi what ou\n'ere siying\" Said the od mac: What do you eee to?\nJose: \"Thar about the beautifl virgin and 30 forth!\n\"Thee the old man began thus: \"The Loed is on roy sie,\nTem not aru; whatean men de wntome ?._ Tie\nte teat in the Lord than tr put any enfiderce in princes\n(Pe-exrt, 6,0) How geod, how lovely, how precious, haw\n\n25 yu zonan i os2-956\nsuperna! are the words of she 'Torah, Shall T tell em in\nthe presence of scholas fosn whom so far Thave not heard\n'even one word of alightenmeat ? However, I fel impelled\n{oapeth, und surely there fn need 9 be aby in speaking\niyome, whither sobolars or ne The\nlak round him, opened hie mouth,\nfad said \"Tein written: \"Ifa pricas daughter be married\n'nto stranger, she may not eat ofan offering of holy things\"\n(Lever, #3), Now this verse i followed by annther verse:\nBut i the prow' daughter be « widow, or divoceed, and\nhave no child, and ws rtuened unio her father's hase,\nther south, she shal eat of her father's ment, but there shall\nfo stranger eat thereof\" (Uhid. 18). These verses are pl\n'enough in the literal sens, but the words of the Torah have\nalo an esoteric significance, and every word therein contains\nhidden seeds of windorn, comprehensible otly to the wise\n'ho are familiar with the ways of the Torah. Fer, truly, the\n'words of the Torah are not mere dreams, And even dreams\nhave tobe interpreted according t certain rules; bow mach\nnore, then, ist necesary that the words of the Torah, the\ndelight of the Holy King, be explained in accordance vith\nthe nighe way | And \"the ways of the Lord sre upright\n(Hos. 1, 10). Now, \"the priest's daughter\" is the superior\n'oul, the daughter ef our father Abraham, the fst of prose-\nIytes, who drew this sul frum a aupernal region. [958] And\n\"a priex's daughter marcel unto a stranger\" refers to the\noly soul which emanates froma suiperal region and enters\n{mio the hidéen part of the Tree of ale. And ashen the\nof the supernal Priest has breathed souls into that\nTree, those souls fy away fom there and enter a cenain\n'treasurehouse. Woe unty the world that knows not how (9\nguard ibe Men drawdown the soul along with their ev\nis \"the siranges\", and this \"pests\nfies down to earth and fide er edie\nead because its he wil of her Maser, she\nceters there and bears the yoke, and cane enert herself or\nbecome perfected in this world, So when she Teaven thin\nsvorld she \"may ont of an offering of holy things Whe\ntone sale which have perfected themselves fn thin world\n\n958) atisuPeTiat (rxopus) 287\n'There is ail another significance to this verse: iti a great\n'uniiation fer the ly scl to enter int \"aange\",\nnamely into proselvte fr then she hast fly from Paradise\n'nto a habitation builded from an uncircumcised snd unclean\nsouree. There is here, however, a still deeper mystery. Neat\nto the pillar which supports the wheels where the souls are\nblown in there are two weighing seals, one at exch side:\nthese are the \"weights of righenustess\" and \"weights of\n'leceprion\"\" which never cease to move, and souls ise and\nfalltherean, and appearand diseppear. There ae soul which\nare violently exptured and oppressed when \"roan ruleth over\n'maa to his own hurt\" (Eee. yuh, 9) Fortis world i enteely\ndirected by the \"tree of knowledge of good and evil, and\nwhen humen beings walk in the way of righteousness the\n'ales are weighted on the side of gow and when they wall\nin the esl way they inline towards theeil side. And all\nfouls found then of the scales are violently caught by the\nteil side. Bat 'te own hare; for these souls tread\ndown and destoy all that they find on the evil side, just aa\n\nws captured the holy Ark to thee own hurt. And\nwhat heconmes ofthese toule? In anceet books tir writen\n'hat ime of them hecome the toals af pious Gentiles and\nscholarly bastards of Jewish origin, who, because of their\nlearning, ae of a hipher mesit than even + high priest who\nhas no divine knowledge, although by virtue of his offce he\n'enters into the Holy of Holes.\"\n\n\"The old man here stopped and wept for a moment. The\ntwo companions were astonished but said nothing, and ater\n4 while he continued tw speak on the following verse:\nIr sie (the msidserrant) PLease NOT hen sasTeR,\nWRO HATH BETAOTHLED MER TO HIMSELF, THEN SHALL\nHE LET HER BF REDEEMED; BUT TO SELL Mzn TO A\nSTRANGE RATION, HE SHALL HAVE NO FOWER (¥. 8),\n\"This ssi he, \"continues the inner rieaning of the\n\"an who sell is aughter uss madservant\". Tis written:\n\"Who would not fear thee, O king of the mitions ? For it\nbevometh thee, as among all the wise men of the nations, snd\n'nll their ingdoms, there isnonelike into thee\" (Jer.X,7).\nHow many people misunderstnd th verse! 'They repeat\n\n288 'pH ZouAR LIL (sb-ysa\nthe words, but the sense escapes them, Is the Holy One,\n'lesed be He, the \"ing of the nations\"? Is He net rather\nthe King of Israel? Is it not written: \"When the Moet High\ndivided to the nations ther mheritance, when he separated\n'the sons of men, he set the bounds of the peoples according\ntu the number ofthe childres of Iseae, Par the Lord's por=\n'or is his people\" (Deut. xxx, 8 9), wherefore He scaled\n\n1 the prophet here alle God \"King\nhe would be praising thes snore than they\npraise themselves, for they ony claim wo be i the charge of\nHis ministers and servtors. The last par of the verae also\n\nthat\nTat in trvth the Holy Ono, blesed be He, has blinded thee\n924 and all rations before hen sre. at nating, and they ane\n'unt t0 hits les than nothing and wan\" (Lea. x, #7)\n'This i the real truth of the mitts in their regard\" Said\nR. Hiya: *And yet it is writen: \"God reigeeth aver the\nrations\" \" 'The old man replied: \"I se that thow hast een\nFehind their wall, andl hast eome forsaed to support them\n'with this vere. I ought first o deal with my oven difficulty:\n\nince L have found thee in the way. 1 will fest remove\nthee, and then go onto remove all other obsaces. Se, now.\nAll the Names of the Holy Oae, blessed be Tie, and all\nsubsidiary Names, raify in efferent directions and are\nencircled in each other, as it were, and yet branch out ito\n'various paths, Only one aspect is nt so settered: end that\nfs the onedefinite and particular Name, which isthe heritage\n'of the one particular people, namely, the Name VEVH; for\nit ie writen: \"Fer the portion of YHVI is His people;\n\"And ye who cleave to. YHVH (Deus. &xut, 9, 18, 4),\n\"vbuch Signites thse that cleave to this very Name itself\nThus its seen that this Name YHVH. belongs only. 0\nIsrael. Above all the other names fx one which spreads and\nSeparates self towards many diserie wags and paths, to Wit,\n'Hlobim. 'This name has heen tansentted to thebeings of this\nlower world, ard has been shaved aang the Chiettaine and\n\nstisnpartit (sx0DUS)\n\n(Gen. xx, 3): and the sameis true of al the principalities and\n'powers appointed over the rutions—sll are included in this,\n'Name, yea, even thei objets of worship find a pee therein;\nandso ts thisname and uspect of the Divinity which reigns\nover the nations, but not the peculiar Name, for in that they\nhave no part, ince fs reigns over Israel only: the one natin,\nthe holy nution. 'Ths, however, does noc mean that the\nwords, \"Who would net far thee, O King of the nations\",\nare to be intexpretel in this sense, naotely, dat He 6 he\n'ing of te nations in His atsibute of Biotin, representing\nseverity and justice; for, as I have pointed out, this Name\nSiggifcs even the objects of yayan weaship. Since thea the\nwall on which you were leaning has been shaken, use alte\nsubilety to get to the tue meaning of the words. 'Ths isi\nWho isthe king of the notions that would mot fear thes?\"\n\"The inversion of the order i timilar to that found in the\nserve: \"Praise ye the Lord. Praise ye servants of the Lord\"\nPrem\n\nLord shall be prsised, but ie to be read a\nLewd, pesiae ye the Led.\"\n\n'The two companions rejoiced and wept, but said noshing.\n'The old man abo wept, even ashe had done before, Then he\nwent on: \"It ix writen: \"And she (Sarsh)said unto Abrahar,\nCast oat the bandwemnan snd ber son\" (Gen. 3x1, 10), which\nfas been interpreted by the scholars to signfy that Samah\ndesired to cleanse her howse from idolatry, and that therefore\n\"yall that Surah bath suid wsto thee,\n\nie\" (Thi, ¥, 12). Now here we read,\n\"And faman sel his dughter i be a mickervant, she stall\n'0 out at the menservants do\", which, being interpreted,\ntneans When the soul is made'to undergy trassmigration\nFeeause of the evil works ofthis world, when she is \"sol!\"\nty be « \"raidervant\"™—that i, delivered into the hands of\nthe mpure prisciplethrough the evil evolution of the whee,\nso that she ts wrenched viclntly avay fom the seale of souls\nghen he time this comes to \"go ou, she shall not go\n\n290 AME ZONAK UL [oba-96b\n'uta the menservants do, And what sbet of souls ate these\n'which ae so violently despolled and taken away ? There isa\nmystery behind this 'They are the souls of infanes stil at the\nbreast. The Holy One, secing that should they continue in\nthis workd they would lose ther asec savour, their aroma\n'of purty, and, sit were, turn sour lie vinegar, gathers them\nin ther mfancy while their sasout is sl sweet, and allows\nthem ro be wrenched away by that \"maidservant\", namely\nLilith, [968] who, when they bave Deen delivered Into her\npower, losingly caries them sway to other egions. Do net\nImagine that had they not been so removed they could have\ndone any good in the World. For therefore ie is wetten, \"IE\nshe (the sou) pleases not her master\", that is, the man in\nwhom ts lodged will cause ito tara seurin course of time,\nSuch 2 one s wrenched avay, but noother. Yet,onthe other\nhand, xt does not mean that the Holy One has pre-ordained\n'such soul» be under the dorimation af impusity from the\n'ery cay of her creation, Not at all For inthe evolution of\nthe whed, whet the soul gives forth 4 yood savour, \"sll he\nlet her be redeemed, rane, dhe Holy One will redect her\nfrom her sore bordage arid evse her unto the highest heighta\nto be with Him, And icsbould not be imagined that because\nshe had heen ence purloned by the impure power the Holy\nOne vill conden her perpetually to enter into the bores\n'of ious Gentle or scholarly bastards, No! To ae hr into\n4 strange nation, be shall have no power.\" Ske will r-eater\nnwo the body of an Torachite and not into stranger And\n'when sheaball be redeemed rom the bondage ofthe \"wheel of\nimpurity\", Nahe shall not go out asthe mezservants de\", bot\nrccrive het crown with uplifed head, Nor ip one w imagine\n'of impurity\" bas pur the soul ia the hil for\nrt only atutched, ast wer, at that soul and\nplayed with it until it enered into the body of that ch.\nBut the impure powsr vista the chi! occasionally and le\nto pomess his body. And after some tne the Hy Onc takes\nime His ove guariianakip the soul, and. the evil power\nataina mastery over the body. But eenruully body and sul\ntecnme the pomeaien of the ly One (in the Resurrection)\n\"She ahall not go out a8 the menservants do.\" What docs\n\n960) sisuparine (exons) at\nthis mean? When the seul emerges from the sales and the\n'ide of igiteousnessrepics, the Holy One, Hesse be He,\n'amps upon her the impress of a seal and He liewse\nspreads about her Tis eontly garmest—namely the Hely\nName Birk, Ths s indeated by the words inthe text,\n\"edipdo bal (uber his geen i upon he they\nSigny the cet garment (dred) ofthe King. Therenith she\nguarded and so cannot be dsivered to \"strange tation\nbut ony te fnael. Concering ths is writen: \"He guards\nsme lite the days of Habah\" (Job. zx, 2). Its abo of\nmystery that we read ete: \"To ellheruntoa strange natin\nHe tall have no power, seeing be ath puts annex upon\nte.\" Ac lng ths cosy garment ofthe Ring adoens hen,\nWhat power san the el side have er her? ere this.\n'Allisen ae nthe power of the Holy King and all have\n'heir alloted time in hi word; bit for this one there i 20\nBypointed die, and wherefore it mek atthe er pst and\niittsorerthem, any admontiensto mankndarecontaied\nInvthese verses and tly much goad and excellere advice is\n{obefoan nal the words ofthe Tora, for they areal rue\nnd ead to further tath and ae comprehended ty ach by\n{he ise who now that path aed walk therein, When the\noly One, bese ne He fume to cents the worl, seated\nHino formal the seu which were d=xined to be alloted\ntothe eine of men, and each vas shape Bere him In\nthe very ovine ofthe body ahe war afterwards (oil,\nHe cusped each one, and aa that some of them woud\ncr ways nthe wot Whe the the ofeach was\nHoly One sumone, ayn: \"Go, desnd\ninno such and set pice In such and sca tod\" Buk\n\nfii it chanced that the soul woul repyy \"Lord of the\n'world, am satfied to be here in this Worle, an desire not\ntwleaveit or some other place where I sul be enslared and\nhhecome soles\" Then woul tte Holy One sespordt: \"ron.\nthe very day of thy creation thou hast had so other destiny\n'than 19 go in that work\" At this the soul, seeing that i\n\nworld 've Tora, hh counsels the\nways of tru, observed this, and procaine mankind\n\n292 'rie zontan nt yohspa\n\"Behold, how the Holy Ove has pity wpen you ! He ha sold\nto you for nothing His costly pear, for you to use in this\n'world, namely the holy soul.\" \"Ifa man sell his daughter to\ntbe a nuidservant\"—that i, when the Hely One delivers His\naughier, the holy soul, tbe a maideervani,enaved in\n'bondage unto you, (7a) ¥adjure you, whem her time comes,\nIreher \"pot xo out a the metkervants do, polluted by 308,\n'tut fre, ilumined, ang pare in order that her Master may\nte able to find joy in hee and w give her goodly reward in\nthe aplendours of Paratise, abit i» writen: \"And he shall\nsty thy soul wih brightens (sokauhrh Ki places it by\nhe aun)\" (a, Lo 24), marely when she shall ascend\n'again thence, bright au pure But should abe net plewse\nTer Manet bring polluted with sn, then woe w the body\n'which has lost ite nou forever {For when the souls ascend\nfrom thie world in a-bright and pure condition, they are\nentered ito the King's archives, each one by name; and He\nfSye: Thin inthe al of such a one: she belongs to he\nKod whic self te writen \"Who hath trot\nter to himself\" Rut \"if she pleased not her Master\" thar\nie if she be polluted by sn and uit, He does: not again\nappsin. that same hed for her, ant 50 she lve it forever,\nUnless the person should be roused to repentance, for then\n\"shall she be redeemed'—as itis written: \"He will detiver\ntis sou from going into the pit\" (Jb txt 28). which\nsignifies that mar is afvised to redeem his own soal by\nrepentance and amendment. In fact, the words \"he shall\nredeem hee\" havea double significance; they point to man's\n'vn. redemptien of his soul by repentance, fllawed by\nthe redemption from Gehenna efieted by the Haly One,\n\"To sell ber unto a strange nation he hall have no power\"\nWho is this \"strange nation\"? Haples isthe soul when she\nleaves this wond after being attached fo aman who has.\nfamed away from the ight path, She desies to ascend to\nthe heights, in the midst of the holy hosts for ely honts\nstand. along the vay to Paradis, and \"strange\" host fine\n{he other way, to Gehean. If, hen, the sos Worthy and\n'wears the precios protecting garment, multitudes of holy\n'hosts sand ready 10 pin her andaccompang her to Faradise.\n\n7A suisneation (Exo0u8) 203\nButifshe hath not that xarment, the \"strange hosts compel\nher to take the path which leids to Gehenna. Angels of\n\ni i who wil gladly take their\nHe shall have no power to sll het unto\nin' if \"His garment is upon her\" by which\nthe Holy One guards her from the \"strange rations\" of the\nsnigels of destruction and despoilment,\n\nSAND IF HE NAVE BEYROTHIED HR UNTO HIS SOR, HE\nDAvGHTERS. How careful should a man be motto walk in-a\n'crooked way in this world! Forif he shall hay proved him=\nself worthy in this world, haying guarded his soul with al\n'ate, then the Holy One, blewed be He, will be well pleased\n'vith im, and will praise him daly 10 His edestal Family,\nsaying: \"Behold the holy son whom I have in that lower\nWwoHldt See wit acts he performed, how upright are his\n'raye\" And whee sucha soul leaves vis worl, pare, bright,\n4nd unsulied, the Holy One ilumines her daily wich ine\nfrumerable radiances and proclaims concerning her: \"This\nfe the nol of my son se-and-o: et her be kept for the body\nImhich she hau left.\" \"This ie the significance of the words:\n\"And if he have betrsthed her unts his som, he shall act\ntowards her after the manner of daughter.\" What is the\nmeaning of these words, \"afer the manner of daughter\"?\n'This 9 neceet entrusted 10 the beeping of the wees alone,\nsnd here isthe substance thereof. Inthe midst of a mighty\ntock, + mos reondite emament, there is tet a Palsce whick\nie called the Balsce of Lave, 'This is the region wherein the\ntreasures of the King are stored, and all His lovecises are\nthere. All souls beloved of the Holy One enter into that\nPace, And when the King Hinelf appears. \"Jacob knees\nRachel\" (Gen. xxry, 11), that is the Lord disyrers ech\nholy soul, and takes each in turn up unto Himself, fondling\nand caresing her, 'acting towards her after the manne: of\ndavghters\", even as a father treats his beloved daughter,\nfondling ard caressing her, and giving her presents, \"Ear\nhath not heard, nor eve seen .. whut he docth to him who\nwaiteth for hin\" (Net. Lx, 3):a8 that \"daughter\" the soul,\n\n294 Tite ZouAR 1H lore-s7b\nhg done her work in this world, so will the Holy One \"do\"\n'lis werk on her in the world to come, [978]\n\n'Thea the old man_prestrted himself im prayer, wept\n'again, and continued: \"IF HE TARE HIM ANOTHER ONE,\nEK FOOD, HER MAIMENT, AND NER CON)UCAL COMADI-\nTATION SHALL wx NoT DiMtINisHt, Whit does it mean\nby saying, \"If te tke him another one\"! Does it mean that\nthe Holy One will give another soul in this world t0 the\nrighteous, and not the sume one which already had fulted\nin this world the wil of her Master ? Serey not: for what\nood tidings would that be for the righteous ? However, it\n4 writen: \"Then shall the dust retra to the carth anit was\nandthe sic shall return unto God who gaveie\" (Bee xi).\n[Now this vei the ssholats have applied wo the desuction\n'of the Temples the dast! thereof did indeed return upon the\n'earth, so thot it reverted ta the state im which i was when\n'the Canaanite was there\" (Gen. 2H, 6), andthe spirit,\nsamy the Shekinah, when she sae that her ten stager cere\n'ommpleted and yet Irae didnot repent? eterned unto God,\nland since then the \"other side\" hae bad dominion over the\nHoly Land. AM this bas heen established by the members of\nthe Fellowship, Now the ast (rab) of a righteous man ie\nloaned with its ows form in the lower Paradive: and on\n'ubbaths, festivals, and new-moons the spirits are crowned\n'with new croens, andascend to the higher realms af Heaven,\nAnd a5 the Holy One deals with the superaal holy soul\n(reshamah) in the upper Paradise, <9 also He deals with this\nspit in the lower Paradise: He brings it up before Him and\n'95, \"This spirit belongs to such and such a body.\" Then\nHe crowns it with many eowns and finds His joy therein,\n\"This, however, does not mean that this occupation with the\nspr intesferes with the joy which the Holy One gives tothe\nsoul \"If he take him another one, her food, her raiment, and\nher conjugal cohabitation shall be not diminish.\" These are\nthe three supreme Names which \"no eye hath seea, apart\nfrom thee, 0 God\" (Isa. Lx, 8), all of whom are in the\n\nthe Moko ee\n\ntthe time ef the Eade tee Suge om te Seenene\n\n7 tisuparioe (ExoDUS) 295\n'world to come snd issue forth from thenc:. One is designated\n\"shiéreh (ber food), namely, the emanation ofthe radance,\nthe source of whichis uniscoverable. I js the food which,\n'nourishes all and is called YAVH wit the vowel points of\nElohim, 'The setond is ealled \"her raiment\": the Ring's\nfarment which is spread oyer the soul and protects her\nalvays, another emanation of Tight. And what does the\n\"conjugal cohabitation\" stand for? 'This i the abundance\n'of light and life of the world to come wherein is all bls.\ncis YHVH Zebuoth who sbines forth with all the hidden\nlights of the 'Tree of Life, and wherein is concealed the\n'mystery of conjugal relations and whence itemanates. These\nthree manifestations of the Divine Grace shall \"not be\nAiminished\" to the soul, ifsbe be worthy; but ifabe be aot\n20, then she will not be coved with any of them: \"IF he\n'donot these three unco her—-becatse ofthe saul's uawortie\nresr—'then stall she zo out fice without mney (hexph)\"\n(£2). That into ony, the soul in then pushed away without\n\n\"So far we awe dealt with the good counsel which\n\"Torah gives to the children ofmen:theTarah, which abouede\nin good couse, That now let ve return toaur former eet,\nnately tothe superral garment which the Holy One spreads\n'over the soul at an armour of protection no that she should\n'ot be delivered on a \"strange mation\". *And if he hath,\nbetrothed her unto his sun, he shall act towards her according\nto the rights of daughters\" 'Associates' suid the old man,\n'When ye shall draw sigh unto that rock upon which the\n'whole world is sustained (2. Simeon), then shall ve tell him,\n'to remember the dar of snow whereon beans were sown of\nfifty-two kinds and colours, and having reall that day to\nhis mind, reall cso the fact that on it we read the above\nverse? Which, when ye have awakened in him the memory\nthereo, he will then unravel for you himself.\" But the com=\nanions demurred to this, sy we pray thee:\n'vhs began must himself continue P Said he: \"So beit then!\n\n\"Albsing 9» dacsanion on the wor bee aniereantine the\namerica val of ach Blan.\n\na sue ZOMAN Itt [ajb-ofa\nFor I know that ye are wise and righteous scholars, worthy\ntobeinformed ofal the mysteries which have been entrusted\nto the Keeping ofthe fauhful.1 shall indeed interpre; but\nwhen ye remind him by that sign and token which 1 have\ngiven you, he will diy supplement and complere my words.\nWe rust now explain who is he that is elled son\" vo the\nHoly One, bless be He. Come and sce. A bey [984] who\n\ntf tires becumes a soa of te Comte\nmunity of Inral ani remain a0 until he is ewenty. When be\nIe wenty, ihe be warty he becomes anon ofthe Holy One,\n'one of those of whom it written, \"Sons are ye tothe Lord\n(Deut, iv, )- Thus, when David had reached\n\nsperal soul\ndid nt rest pon the years of ie\nmaturity ('rl Tat a8 anen a¢ he reached the age shen he\nIecame, being wet, wor ofthe Community of Ise, he\n'was, as it were, begotten anew: \"To-day Inve T begetten\n\"oer side\" as hitherto: T alone, And\nwhen Solomee was twenty, whit do we read concersing\nhim? \"I vas a son of my father\" (Prov. w, 3), \"father\"\nreferring to the Heavenly Father. 'Thus the words, \"And if\nhhehave betrothed her unto his sna\" (in their mystical sense)\nfeler tothe time after the age ofthirteen whena man emerges\nfom the sphere af impurity to which he bad been assigned\n\"Then \"he shall act towards her acvording to the rights of\ndaughters\". What i this? We have been taught that every\ndar the Holy One, blessed be He, gared steadfastly down\nfrom the cviestial heights upon the Young boy sho is still\nheld in the poiver ef the unclean spat ('ole noting how\n'pridaaly iterates himself therefrom fest by attending\nschool, where he begins to weaken it, and then By gaing 13\nthe svhagogue, where he masters ie still farther. What does\n{he Holy One then do to the soul ofsuch a one ? He brings\nher int? Mis reanueeshouse, and besows upon her tich,\nlores ana supernal gifs, and adorns er ith noble\ncrnaents an the time when the fuy is thieese\n\n984] saisiratin (ExoDus) 29\nupward, whes He brings her under the bridal exnopy. \"Ant\nit he take him another\"... What do these words signify?\n'Ay they indeed contain a mystery of mysteries, such as is\n'enitustedenly to the wisest ofthe ise! One thing rust be\n'mentioned usa preliminary, On the Sabbath day, when the\nay Is being sanctified, myriads of ney souls emerge from the\n'Tree of Life, and these are breathed into the denizens: of\n'exh and enter ino them and rerain in them during the\n'whole ofthe Sabbath andat the close ofthe Sabah all these\n-soslaaicend once more to the regions of tight, thereto crown.\nthemehes with boly ccovns of supersal brightness and\nspleodour. And as at a's bin the Holy Ove provides i\n'ih a soul, so also docs He provide Him with this \"other\"\nsoul specially forthe Sabbath: atthe sume tine not °Aiin-\nfshing\" the food, ssiment, ete, from bin wesk-day oul\"\n\nHaving ardived at this point in his exposition, the old\n'mun wept again and then exclimed, addresring Hinwel:\n\"Old man, ol man | How long, how tolsemdy- hast thow\nIshoured after the worde of wisdom, thot thou mightert grasp\nthese hely mysteries, and naw thou pontest them all ut in.a\n'moment T And yet how wasit pose forshee to hoard these\n'ord ane net exprese them, seeing that the Scrinture tell\n'us \"Withkold not good from the owners thereof, when it is\nin the power of thine hand todo it\" (Prov. 11,29)? Verily,\n'wherever the truths of the Torah are expounded, the Holy\nne and the Community of Israel the Shekinah) are presert,\n\"the owner\" ofthe \"good\" side of the Tree of Knowledge\n'of Good and Evi, who crown themselves with ll the words\n'of goodness and blessing which they hear spoken on earth,\n'OW man, old man! Are thou, then, uncertain whether the\nHoly One and the Shekinah are present here, and whether\n'those towhom thou speakest ze worthy tear these myster~\njes? Fear not! las thou not plunged unafraid into the midst\n'of mighty bates, and ar now afeared Nay, may, be net s0:\nrather say what thow hait to say to the very end, since the\nHoly One and the Community of Israel are mnéeed here, for\n'were it not $0 thou wouldst not have met with these men,\n'har even begun thy present discourte, Sospeak on, old man,\nspeak oa and have no fear\n\n208, 'Me 20mAR UT [980-985\nHe then commenced with the text> \"O Lard my Ged,\nshat are very greats thew at cleehed with majesty and beauty:\n'eho eoverest thyself with fight ae with a garment: who\nShretchest out the heavens like 4 curain; who layeth the\n'beams if ic chambersin the waters; who maketh the cloud\niw chariate: who walleth upon the wings of the wind: wh\nmaketh hiv angels spirits, hie ministers a. flaming. fre\"\n(Pa. ay, 1-3). \"The words \"0 Lerd my Goal\" he said,\n'signify the primary hypostasis (it. beginning of faith), the\nemergence af the 'Thought! and the Funire world an\n\"Thou art erat\" refers 10,\n\nof sctal creation, the fre ofthe sx primordal\naye the Right Side. The \"very\" spmbolines the Left Side.\n\n\"Tho art clathed with majexty- ard hewnty\" signiies the\n'sen ranches of the willows a which more anon. Whea the\n\nSide\" ofall the lower branches, cluding a cenain\nranch # On sceount of thin the Tree of Life\n\n'nas leth to be inelaed in the sum ofthese things\nDaalmist renamed to the subject and declared God's praise\nin ancther fashicn, saying: \"Whe coverest thyself with lig\n\n'amtan\", thus incloding the Left Side in the Ki\n'under the rubric of \"heaven, while the \"very\" was.\nAisearded. Then the verse proceeds: \"Who layeth the beame\naf his chambers inthe wasten\"™ here we have the emergence\nin joy of the Tree of Lil, the \"River going eu of Eder\n\nated in ts vsters, so shat t became \"ae 2 tee\nplanted by the waters, that apreadeth out her toate by the\n\nale the lution contained in dhe\nWe channels theee shall make glad the\n'of God (Pett, 8). What are these channels? They\nsare the tones of the willows, which here ae clled \"upper\n'hambers\". Thets and the roots and the channdle—all are\n'outed in those waters of that mysterious river. \"The clouds\n\n\"Holm \"nah. * Nel a Hod \"Tiers, #\n\n98] autsiratiat (#x00Us) 200\nhis chariots' in the next yer refersto Michael and Gabriel:\n\"Who walketh upon the wings of the wind t Raphael,\n'xh comes to give healing to the sor, From that point ot\n\"he maketh his angels spirits, his minster a daming Se\"\nOld tran, old man !Asshowar aware ofall these things, fee\nnot, but speak out boldly, and ler the wares of thy moueh\nspread light\n\n\"The two fiends rejoiced and liswned in ecetssy\" and\ndelight the holy words. Said the old man: '0 ancient,\n(0 ancient, pon what a ask bast thoy entered! 'Thou hast\nphingl ini the reat sey, and ow perforce rust sian on\n'illo shalt have saved the frther share !On, then And\n'fhe tke him agorher..-.\" How many ancient psterie\nnever revealed before. regarding transmigration are indicated\nhere All the matters of which {am about to speak are perfect\n'ruth nar deviating by one hair'breadth from the path af\n'ruth. None, in the first place I must remark thar the souls\nOf proalgtes Ay forth from Paradise in a very recondite\n'manner, When the soul, which proselires have alesined\nfrom Paradise pass away from this world, to where da they\nreturn ? Aesording tothe tional lw, he wha first sei\nthe pessesions of a proslyte a the rime of the later's death\nIbecomes heir rightful owner. In the sme way. al the holy\nsuperna souls which the Holy One has appointed for those\nthat are below gone at certain times and seaons from heir\nFodily owners and ascend 0 their fist home in ender 1)\nenjoy the delights of Paradise. There they encounter the\nule of proselytes, and whichever nf them scises on one\nflaims ieasits own. Eack soul then clathes henelf with that\n\nParade, for there the soul\n'they thershy forfeit nyo he ifs sshich they enjoyed ele,\nsine aye \"fe tke urn bey ansher her fo, ete\nSUH, when they ssind inte the higher Pradue they\nsuena shale ores oe a Pethed ly lather owe\n'diane, fr there oo gar ic worn\" Then the old man went\nSins head done before, an xi o Kel Oldman,\n3d man; thou has indeed roman to weep aod to she tart\nter oery words but the Holy One an His aly Selina\n\n300 ue ZoMAR ut shops\nwell Koow that whet say 16 suid with al sucenty and\neons, becalse they ae the real source of every Word\nttre ty me, an are crowned by it. Al the hay souls\nwhch come down to this werld te take Up each its appro-\nPrise place «hus body aay themaclses with the souln\nSt prosyte which dey Inve appropiaed, at we have\nSaplained and they enter int the bediea af the holy seed\nOf tract eating thie grent to be served therewith thin\nworld. When thew garments draw to themslees the pond\n\"hing ofthis wld these oly souls vega themltes with\nthearuma shich they gather fom the garments. Now, there\nis mo work ofthe Hoy One recone but he has ecorded\ni inthe Tora andthe Torah ceva fr an naan and\nthen sraghtway clothes it with another garment, 9\ni hidden there and does tot show ibell, But the wis,\n'hose wisdom makes ther full f eyes, per traugh the\nfarment to the very sence of the word tht i hidden\nthereby. And when the word s momestaily revealed in that\nfist istant of which we fave spoken tase whose eyes ae\nvise can see it though i is 30 soon hisden span. Ln how\nsany places ches the Hely Ove inst tat the holy seed\nShould deal erderly with the tanger, the prsele In the\nCourse of such pasayes secret emerges fH sheath,\nUo] snd as oon at as bs\nsnes re concea ial the\ning many tines is injunctions conceming the treatment of\ntho prowlyt, the Scripture suddenly lays bar\nsean by doclsings \"For ye hnow the sa of\n'a, 9) Aber thi, howe\n\niain by adding\n\nFaype, imagining that because it covered itelf up) ime\nmediately, no one aotieed it, to wit, this \"soul\" of the\nprovelte 'Then the old man expounded in connection with\nthe subject of the soul and her garment the words: \"And\n\"Moses went imo the midst of the cloud and got itn up into\n'theme (Ex. x41 18). \"Now what does the clowd signify?\"\nhe asked and answered his own question, saying: \"Thete ie a\nreference here tothe words: \"I set my bow in the cloud\":\n\n94) sarsurarion (exonts) 301\nnamely, the rainbow, in reference to which we have learnt\n'hat it removed, as it were its cuter garment and gave (0\n'Moves, who Went up tothe mountain with wt and ssw Through\nital the sights with which he was feasted there\n\nWhen the ancient one fad reached this point he paused,\nand the two rabbis prostrated thentseves before hin, wept\nsand atid \"Had ine come into this world only inorder to hear\n'hone thy words from thy mouth it were auficent.\" Said hes\n\"Aceociates, [didnot begin tn speak you ma\ntm tel you what T have told ep til now for, sur\n'a like mgself wold nat fit hime cone wii, ming\nance lke « single oin ina jug How mary human beings\nlive in confusion of mind, beholding ner the way of truth\nwhose dueling sin the Torah, the Tarah which ealls them\nday by day ta herself in love, but abs, they do not even tum,\ntheir heads Mts indeed ay have sad, thatthe Torah lets\n'outa word, aid emerges fora lite from her sheath, and then\nhides herself again. Buc she does this only for those who\nunderstand and obey her. Ske js Ike unto a beatiful ard\nstately damsel, who i hidden in a secluded chamber of a\npalace and who has a lover of whom no ane knows but\n'She, Out of his Jove for her he constaatly passes by: her\n'gate, turning tis eves towards all sides 00 find ber. She,\nnowing that he isalways haunting the palace, what does she\ndo? She opens a litle door ia her hidden pace, dlscoses\nfor x moment her fice to her lover, then swiftly hides i\nagain, None but he sotices ts but\n'hat iin him are drawn tober, knewing aa he dave tha: she\nhha roveaed herself as hirs for « moment because vhe loves\nBian, Teo the same with the Tara, which reveals her hidden,\nsecrsts only 1o those who love her, She knows tat he who ie\n\nee of heart daily haunts the gates of her house. What dows\nthe da? She shove her face thin fom her palce, makin\n2 ign of love to him, and straightway renurns to her hiding\nplace again. No ore understands her mestape ave he alone,\nand he is draw to her with hear and soul and all his being\n'Thus the 'Torah reveals herself momentarily in love to het\nlovers inorder to-awaken fresh lve in them, Now this the\nsway of the Torch, At frst, wheo she begins 10 reveal herself\n\nws iy zouan ut {o9e-906\n\n{o a man, she inabes signs wo him. Should He understand,\n\nSela jo, but Ha hea she sets fori ad als\n\nfp =a Teh that\n\nsimpleton conte bore and converse with me ae\naie 4 snypeton thi tue i ther\"\ner she bepnst\n\nhim abot her yords miitable to hie me of\nmuy progress litle by litle, This\nmui Causey, samely the deri\ntuaditional laws and usages fiom the lerer of S\n\"Then she speaks to him from behind a thin vel of a finger\nimesh, discousing riiles and parables—whick jo by the\n'arne of Haggadah, When at lst he is familiar with ber she\nshows herself to him face to face and eanverses with i\nceoncerring all er hidden mysteries and all the mysterious\nways which have been secreted in her heart from time\nimmemorial. Then such a man is [ggb) a true adept in the\n\"Torah a \"master of the house\", since she has revesled 0\nhim all her yserics, withholding and hidie nothing. She\nsays to hms \"Seest chau the sgn, the hintywhichT gave thee\nst, ow ina? He reaires\n\nHat nothing\n\"Torsh, not even one sgn or\nFallow the 'Torah vith might and main in order that they\nray became h at Has been sdestribed\n\nXn he take him another.\" Hew many, ard howe\nwondrous, are the eyes of the soul as indhcated in these\nwords! Truly, all souls mest undergo transmigration; but\nmen do not perceive the ways of the Holy One, how the\nevolving scale is set up and men are judged every dar at all\ntimes, and how they are brought before the Tribunal, both\nIyefore they enter into this world and after they leave it,\n\"They percsive not the many trarsmigrations and the many\nmysterious works which the Holy One aecomplishes wit\nmany naked soul, and how many naked spirits roam about\nnthe eter world witout being able to ener atin the\n'all ofthe King's Palace. Many are the worlds through which\nthey revolve, and each revolution 1s wondrous in. many\n\not) suisuestin (Ex00Us) es\nhidden ways, but men acither Anow nor perceive these\nthings | Nor do they know bow the souls rll about \"ike a\nsone insdea sling\" (x Sar. 2,29). Now, a8 we have began\nto discov these mysteries, itis opportune to reves hat all\nsouls (wshomeh) emarate fiom a high and mighty Tre,\nfom that \"River wich goes out of en\" (Ge 1,40}, and\nallspints (rah) fom anthes, salle 'Tree— the sats rom\nAove and the pits from below-—and they unite ater the\nTaso of tate and female, And wes they (olan spit)\nny shine with celestal ight, afd in thee win\na aay The laf the\nathe lf ma (ov 4), Nel any ng\nthe abbrevinion af Neem aah (aly). Soul\n[Sra Se eee ere eee\nfor light, bur if separate they do not give light. 'The eoul\ncrrpe hers te pt in order to oeupy her station fa\n'he upper region ia the hedenPatce, a itis writen: \"Foe\nthe sit bécumes cnvering aap) before me and the\nsouls which I tave ade\" (Inu, 16).\"There above, inthe\nGarden. inthe Palace, the soul wraps herself the spirit in\nmanner due. And wien the soul descends to the wer\nPanis she wraps bevel in aother (ower) spit (he sul\nof the proselyt), coneeming which weave speken above —a\nspi wh emanate fo th lower aad ad ha is\nde there And ts soul lots ewe i this work with\nAll thse various spirits and 50 abides here. Now the sprit\n'which has lef his world without procrestcn and eoge\n\nesi, and rlling about \"like\n\"releemer\" comes forwatd t redeem and bring it back co\nthe same \"vesel\" which ic fOrmecly used and to which it\nclave wis heart and sue, as 10 is fe partner, inthe win\n\n304 THE ZonAR AM [ogh-1009\nnew body, It may be sid, \"the spit becomes the sume ax\nwhat it vas\": this sso, butt has net beea built up sve for\nthesake of theother spritwhich was leftin that vesel. [120d]\n\"There is here a profound mystery. According to the Book\nof Enoch, this \"tuibfing'\"isindeed constructed by the other\nspirit which was left the \"vessel and which draws after\nfen the spicit whieh roams about in the air naked and alone\ntnd these tWo spins are welded together, and ifthe person\n'a worthy 1 be built up again, the two spirits become one\n'ngeed, an organ in whieh # superior sol muy wrap here.\nFor just as other men have a spirit which is weized by the\nfver-soul aad another higher spitit, and the boly oversoul is\nclothed wth bth, se heretherearetwosptitsfor de superior\nsoul so wrap heal therewith, and for theen another body\n(the child which is tw be borne by the widow who mated the\neae ef hin} which isow bull anew.\n\n\"Nsw the question rica, what heanimes of the body of the\nmen who died without inoue ? fs lost beeause he was net\n'weet so bring fomth « descendant ? Is that case feu in\nval that he endeavoured to keep the commandments of the\n\nce know\nthat \"even the empliest ia eae\n\"pomegranaie is full of grins\" *Phis bode, although it was\n'not found worthy to bring forth an iexue, was yet able ta\nFull other commandinests, and should jell hase been in\n'in ? Friend friends | Open your eyes wide that ye may ate\nmore clearly, fr Thnowy that at present ye imagine that such\nhades are mere Bguees in the eid, incapable of sustained\nexistence: Its, however, nots, and ye must beware of euch,\n'thoughts, \"Who can ater the sights acts ofthe Lerd ? Who\ncan show forth all hi praise?\" (Ps. cvs, 2), 'The bod of the\nfirst husband io mot Tt) on the contrary, it will ave an\n'eistence in the time to come; fur it has already yulfered a\nsufficiency of punishment, and the Holy One never curtalls\nthe reward of any creature which He has created, except of\nthise who have entirely left the falth and in whom was no\nood whatsoever, and those who have not bowed dawn at\n\n'ooa-1e0d] _-MisNPATIN (FxODUS) 305\nthe Molin' prayer, who are tured by the Holy One ino\nother creatures, because that body will never again be built\ninto the form of a nun, aed will not rive for ever. Not 10\nthese, however, What, then, does the Holy One do, if that\n\"sprit as worthy 10 Be perfected in this world in the body\n'of the other one ? Observe now. The \"redeemer\" brings in\nhhc spe, which mises wth the spirit already in the \"vessel,\n'vith the result that there are thre: spirits there: ove that was\nleft there (by the deceased husband); one that is now naked\nDut i dravin bick thers as to its basis (the sprit of the\ndeceased fushand}, and one thatthe \"redeemer\" now Beings\ninv This would sem tp be imposible. But behold the mighty\nWorks of the Lord! 'The spin which the \"edeemee\"\nDbrough inbecomes the garment ofthe deceased's soul, taking\nthe plage of the proselyte's soul, and the naked spirit who has\neuiied there 10 be built up becomes the covering for the\nsuperna boly soul ofthe deceased, Ned the sprit which was\nTete by the deceased) sleaving to the \"veme\" Mca away\n\n'and the Holy One prepares Gori place fn the\n'mysterious rien ofthe opening ofthe reck which is behind\nthe walls of Paradise, 'There it is stored up und i enters\n\n'of wo that are one (or ane that i two) 'That body, however,\ntundergoce great punishment hefore the Resurriction, for,\nIheeaae it wa not wrthy to brig forth an issue, twas put\ninto the earth in the region whieh adjoins Arga® There it\nlies fora while, then its rersoved to this world, then back\nagain: it has no rest, except on Sabbaths festivals, and new\nmoons. [1008] It is concerning soch bodies that iis writen:\nAnd many of them that sleep ia the dust of the earth shall,\nwale, sme to eversting life and some to shame and ever~\nlasting coatempt\" (Dan. att, 2); the later are those who\nhhavenct done their duty (by bearing children) inthis word.\n\"There ae the mighty works ofthe Supernal Holy King, who\ndoesnot permit anything to perth, not even the breath ofthe\n\n\"We ie hone: she ape wl a ne of the Kann\nnedivons CF By ata Kama, he\n\n\"efobar, Genesis 9h, 8\n\n0 THE zoHAK 111 [too\n'mouth, He has place for everything, ad makes of ie what\nHe wills. Eren a human word, yes, even the voice, is not\n'oid, but has its pce and destination inthe universe, This\ntbody whichis bulk up again and emerges into the world asa\nfew creation has no mate, atd therefore the usual proca-\nration (\"the daughler of so-and-so 10 so-and-so\") is not\n'made about hin) from above. For bis mate has been lest to\nhim, che me whore he should have had becoming his mcther,\nand his brother becoming his father (be. itis the brother of\n'the deceased who ciel without issue, and his wife, to whom it\nJs due that Nis body should be * baile up\" agata)-\"\n\n\"The old man now addressed himself again, saying: \"Old\n'mas, old man, what hast thou dove ? ©, if thou hadst only\nteen aleat! Verily, thow hast launched thyself upon the\ngreat sea without radder and without sil! Whae wil thet do\n'bow? Woulde thu fain ascend ?'Thoa cana aot: Descend ?\nTi inimponsies the deep sbyon wil allow thee up. What\nwile thou do ?O, olf ean, old man IThow canst ot tan\nback, Yer let nce thy spirit or thy strength fil thee, for rho\nInowest that no-er man in thy generation has wentared 10\nsail ina Title boat on the wide ocean ee thaw art doing. 'The\non of Yohal known bn ta guard hie way, and ever whet he\ndoes enter into the deep dangerois waters ofthe high sexs\nhhe first looks round him to see whether he will be able :0\n'roat; but thou, old many didst not so. Now, old man, asthe\nart arrived a this pass, do not weaken in thy efforts, do not\n'ive up! Saito the right and to the left, to the lent and co\nthe breadth, down into the depth, and up into the heights\nDo not be afraid! Old man, oldman, have courage | How\n'any giants hast thou batled with, and how many battles\n'hast thou won f He wept, and then bexan again,\n\n\"It ie writen: \"Go fort, O ye daughters of Zion, and\n'behold King Soloman in the crown wherenith his mother\n'crowed hsm inthe day' of his espousals, andi the day of the\nsadness of bis heart\" (S.S, 14, 11). This verse bas already\nbeen properly interpreted, and yet we may sil auk, How is\n'ne to understnd the words, \"Go forth and behold King\nSolemn' This tte, we know, referstothe King of Peace\n\nHe TB Sah\n\nUo, Genes,\n\nsoob-tore] ——_wisurariot (xxones) 27\nand who can behold Him who is\nhosts in a region whieh \"no eve hath seen apart from thee,\n(© God\" (1s. 1x16, 3) # Hin of whe glory the anges above\nask: \"Where isthe Place of Iss glory #\" Onserve, however,\n'hat the text does fot say \"anf the crown\". but \"He the\n'cuwn', from which we leara hat he who sees the Crown,\nehilds alsy the lovelmess of the Kiny of Peace. Then\ngain, \"wherewith his mother crowned. him\" She (he\nShikinah) i semetines called \"Daughter\", and somestnes\n\"Sister\", and here She i called \"Mother. And She is\nindeed! al thee. He wie penetrates io this mystery ha\nTao? Should 1\n2? Dua sucha neled mystery ought net ev be disclosed\nLL pot explain, these good men will be orphaned\nthie mystery?\n\"The old rian fll on his Fave snd esi: * \"Teno thine hand\nI duliser my spint, Thos hase redeemed me, O Lard the\nGod of teath\" (Px x0, 7) 'The vesel which was below, bows\nIhe abewe?'The hiahind who was ahore, how can he he\nFelow ? His spouse become his mither! Wonder upon\n'wonder! His brother become his fither! If his real father\nene to redeen him that would be uedeestond, Tut that hi\nInrther should become his ther, is this nota wonder ?'This\n'would indeed be tepsy-turvydom : those that should be\nabove are now below and they thatshould be beloware now\nabove | However, \"Blessed be the name of God for ever and\n'eet: for wisdom and might are his- And he changeth the\ntimes and the seasons... He krovs what sin the darkness,\ngre ii del wi i\" (Dan 20-2) He who\n\n'Hien, He knows wat isin the darines, Out ofthe light He\n'behold the darkness and knows all hat ithere, 'The mystery\nfof the soul and her revolutions is analogous to the mystery\n'of the Divine Hypostases.' When s man reaches the age of\nthirceen be stands, as we lave sud, in the grade of sonship.\n'When he is twenty, he reaches a higher grade, the grade of\n\nem ete othe ft tht the Shin ct be elle sometimes\nDiawgher\" abd semctines \"Mother\n\n308 Me ZDHAK 1H [rotator\n\"Joseph\": the realm of Masculinity, the sphere of Under~\nstanding. Now, at frst the man when he marred the worn,\n'wat lord over the world of Femininity, over the \"stval re'\nor the Feminine is in the image of the Small 'Tree. Bu\n'when befaied wy havechildren with his wife, and died with\nTearing an fue, be was excladed from the world of Mase\nlingy, ard che, by marrying his brother, became, as it were,\nhis mother (by bringing forh a siesemor wo her deceased\nhusband); and his brother, \"the redeemer\", becomes, at it\nwere hiefather and enters int the realm of Masculinity which\nvvae formerly his, Phusthe Tree is tured upside down: what\ntras above is now below, and what was belaw is now shove,\nhs, ifonly people knew the pain whieh the body ofthe men\nwho died without children must undergo I There is no pain\nTike unto che pain ofthe body thats n'a sute of frustration,\nwhen it has been uprooted from the sphere of Masculinity\nand transferred into that of Femininity, Concerning this iis\nieritten: \"If the priests dhughter (i.e. the soul) bea widow\nor divoreed, and have no ehild, and is retumed unto het\nfathers house, asin her youth, she shal eat of her father's\n'ica, bur there shall ne strange eat ther\" (Lev. xt, 13).\nWe have already pointed out whet \"the priest' dughuer\"™\nsigoifes. If she bea \"widow\" ef the ise buy, \"iverced™\n'nv not being able to penetrate inte the courtyard of the King\nfor dhe ba ae tin the phere ofthe Maculive reain\nhave no par thersin \"having no child\", for i she had, she\n'would nit have sunk into the Feminine sphere, \"and is\nTeturned nto her father's house\" that ie t0 ea, un the\nhat real ie called) vehere she\n\"he shall ext of hor\ntein the Joys af the\nFemirine realm, the supernal food coming dawn from ahave:\nbut she still a \"stranger\", not able t parcipaie in the\ncontempltive joy of the other righteous; she may not eat\nof \"the boly things\" (Ibid. v.10), but may eat the Tenumah\n(the meat of the heave-offerizg) because this symbslizes the\nFemiine sphere, and therefore she may eat only at night\n(7). Whereas holy food whish belongs to the world of\nMasculinity may be eaten only daring the day. 'Therefore\n\n1015} sustraris (exouvs) SY\n\"sae is holiness unto the Lord, the fits (the begine\nsing) of his increase (Jer, 3) the superna begining of\nthe whote sphere ofthe Masculine holy aad is further\n'evelopment in holiness Isa. When spats cere ta vt\nthe graves a they dom cenain seams, they db a0 vst\nthe raver of these ten sinc ey hae no meet Te\n{dha regio calle \"holies, bes aly \"strangers\nMoreover if hat piri id ot sucece ix ding it duty (7\n'egeting hide) in the pend of uansmigraton, he easy\not even eat the Terumahyand ie called strange even in\nthe lower worl.\n\n\"Se far concering this mptery Old man, olf man Ae\nthou hast stared a ailon the sie sa, goo boldly in all\n'rections and beet ts eaves IT have bow to reveal somex\n{hing moe. Tad thatthe \"redeem when He eer i\nthe \"easel, lets his spirt eave to that \"vessel\", s0 that\nthing i lost, not even the breath of the mouth. This is\n{ite come. Old man, old man! IF thou art to reveal\nfaysteries, speck ou! without fear! What of ether men,\n'ormal perons, who did procreate and then peed away\nFrom tis worl? We have said thatthe spit af 4 man (the\nsbsconditus spns) is let inthe Woman who was Hs Wile,\n'Weil whit Recomes of? Supposing she rmrres again, it\npombe tat «vo dierent spans of oe ten shiund del\n{ogather in one body ? Fur tere is no question of a re-\neric\" thls cacy the fat husband dad have even.\n\nte her ? All this must now be explained, Old wan, old man |\n'See what thou host done and what thew hat taken upon\n'thyself Are, old man, and unforl thy sail | Aris, old man,\nand humble thyself befarethy Master\" Hethen continued\n\"Lord, my heart is not haughty, oor mine eyes ty\n\njr dof exerise myself (valk) in preat matters, oF in\nthings too high for me\" (Ps. cox, 1). King David sui this:\nhe was.a great king, supreme over all kings and rulers fom\ncast to West, and yeti never entered his mind t0 turn from,\nthe right path, for be was ever humble before the Lord.\n\nyo 1 Roma U8 [rord-10x0\n'When he studied the Tora he summoned up al his strength\nIkea Hon, and his eyes iooked doven ar the sume time to the\ncart, out ofawe to his Lord, and when he went about among\nthe peop: le displayed ne haughtiness, Hence he said \"my\n'heart i not haughuy,altsough Tama mighty hing, aoe mine\neyes lofty, when [sand before Thee studying the Torah,\ntind Ido nee walkin grestnees or hrughtines when I po\nmeng the people.\" New if Dasid woe thi humble, how\nsnuck moze must ardingry people be so !And 1, haw lowly\nand with what downcas eyes must T stand before the Holy\nKing ! Var be it from me to be puffed up when I deal with\nholy words of the Torah' He wert and histeas trickled on 19\nhis heard. Suid he: 'OH man, old man, feeble in strength,\nhow fair are the tears on thy cheeks ite \"the precious eint-\nment that ran down upoa the face of the good old. man\n'Aaroa\" (Ps. cxxxit, 2). Say thy words, «ld man, [1e2a] for\nthe Holy King is here!\n\n\"What, then, becomes ofthe spirit of an ordinary man whose\n'widow has mamied again ? Come ye and see the wonderful\nand mighey works of the Holy King { Who ean ter them ?\n'When the second husband's sprit encers into the body of\nthe weman the spcit of the frst husband contends With iy\nand they cannes del in pea\nis never altogether huppy with the scund husband, esse\nthe pit of the Brot ome io alwayo pricking her, his memory\nin akvave with her, ning her to weep and sigh over hi\nIn fac, he spirit weithee within her likes eerpent. And to\nnes on fora ng time, IF the second ast revails aver the\nfirt ane, then the latter gors out. Rut if as sometimes hap\nfem, the frst conquers the second, t means the death ofthe\nSecend hushand, Therefore we are taught that after a woman\nhas heen twice widowed no one should marry her again, fer\n'the angel of death has tokea possession of her, though most\npeople do not Anew this. Friends, [am avare that on this\npoint you may wel object hat in that ease the second hus\nband's death was notin accordance with Divire judgement. It\nis nat so, however, Its all decided by fair tal, whether the\n'ne spirit should prevail over the other ore a peace with it\nThut he who marries a widow i ike unte-one who ventures 19\n\nsom) anisurarsit (FA0DEs)\nbrave theoeran during + storm without sadder and\n'ails, and keows not whether he will cra safely o sink nia\nthe depth,\n\n\"Now I havesaid that when the second spirit prevails over\nthe fist, the latter deserts the body. But whiter goeth\n'What becomes of it? Old man, old man, what hase thea\ndone ? Thou didi intend to xpeak bat litle, and hast come\n45 far as thie! Thou hast entered a place inte which no ether\nJruman bring bas hithero entered ance the time of Doe and\nAlstophe, when fur hundred questions were aoked esnceen-\nJing a tower which ya suspended in the air, and which non\nfone could answer until Solomon came and mae overythirg,\nslear-1 OM mas, old man I'Thou hast commenced to reveal\nprofound secret. What hast thow dane ? Old man, old man!\nthou shouldst indeed have considered beforehand and been\n'careful of thy steps, Now there iso time to hide. Old man,\nfake fish courage! The spirit that has ft the body of the\n-womain, where has it fled ?\" He wept apiin and sii: Friend,\nthe ters which T shed fll nt on your account hut for fear\nof the Lord ofthe univers, that perchance T have reveled\n'mysteries without permission. It is, however, known to the\nHoly One, blesed be He, that all I do, I'am doing net for\n'ny own horour nor forthe hancur of my father, ut because\nny sole desire 48 t serve Him. I discern the glory and\nhonour of one of you in the ether world; and as tothe other\nsing, Hi that he is likewise worthy; at fst this way not\nrevealed to me, bet cov Taceit clearly. Now where docs the\nfist pict, having been theust ou bythe second, yo ? Ie roams\nabout inthe world for some time, and then vbite the grave\nof the man 10 whom it belongs, and then i fis about gain\ninthe world and reveals itcelf to men in their dreams, oo that\n'they beheld in faney the foe of the deseaved, who tlle ther\nsarjour thinge after the manner af the origina spit from:\n'hich thie pi is derived. For asthe other spirit is roaming\nshout the other world, o this ene roums about this world,\n'making communications to people, apd it alwys visits that\n{rave xt the time when thespirts ofthe dead vist the graves\nof their bodies. 'Then the two spitts join une another, the\n\ntT. Siphi, tt\n\n38 Tale OWA ME [roae-s028\n'one (the essential) wing the other as its garment, and they\nasteed again. When the esental spirit reaches is plac, it\nits offits\"\"garment\" namely the sesond spt, which latter\nFEgiven a place cite (na0] within of without the palaces\n'of Paradise, according to mert there remaining hidden. And\n'when the spirits vit this word and the dead attach them\nselves to the ving they do st only through drawing dovin\nthe essential pint, which then Wears the ether 26a garment.\n'And should ye ask, \"In thst case the essential spi of the\nthereby, and the weman therefore has\n2 favour in macrying again ?\" L would say tf noe\n90, for had she aot married again, and che spit of the fist\nhrestund sot so been thvust out by that of the second, he\nwould have profited ia # dierent way: hix spi would not\nJuve had to roam about in the world and pay visits to the\nTiving. Should the queation rie, \"In dhet case her re\nmarrage was her ovin dessin and did vt depend ae a\n'ect from abeves why, then, didet thou aay that it was\nprovident and that one man should, ae ware, be vbrast\nfet hy the other ard explain tht the woman wa indeed the\npreordained mate for the seeand husband and\nFist?\" T would angwes: \"Indeed it ie ax It\nof the fst hushard is ejected hy thot of the second, just\n'because itis the later who was really intended from the fist\ntu be her consort, and ot the frst, and, conversely, if the\nsecond husbands sist is pushed out by that of the fstone,\nitshows thatthe frst one was destined to be her only mate,\nHence, he who marries a widow \"knows nec that itis with\nthe peril of his fe\" (Prov. vin 28), for he knows not whether\nshe os predestined to be his real spouse. However, if the\nwidow does not wish to marry again, even when the man\nwho wishes to marry her is meant to he her ideal mate, the\nHoly One doss not condernn her for that, and He prepares\nanother wife for the man whom she hid refused, and she is\nnot brought heforethe heavenly tribunal for her refusal, even\nwhen she his no chikiren, because the commandment\nconcerning prosreation i= not obligatory for women.\n\"Now what happens to the spirit of a deceased husband\n'whiove widow dees not marry again # It dels im het forthe\n\ntoab-103@] —_tusitraaye (EXODUS) 33\nfirst twelve months, visiting his sol (nepheth) every night at\nthe grave, in depression and sadness, and after the twelve\n'months it leaves her and stands before the gates of Paradise,\n'butoceasionaly visits this world, namely the \"vessel f\n\nRees out to: meet he, and clothes itself in her spi\nshe comes into contact with her hustand; and husband and\n'wife shine together in the closest anion\n\n\"As we have comes far, we must row disclose the hidden\npaths of the Lord ofthe universe, which the children of met\n'now not, though they areall with the way of truth sit\nwritten: \"For the ways ofthe Lord are upright; the righteous\nstall walk in them, and the transgressors Stall stumble\ntherein\" (Hos. x1, 10), The elven of men neither krow\n'nor perceive how exalted are the deeds of the Holy One and\n'ow strange yer vithal according tothe nay of truth, earning\n\nfelther to te right nor tothe Felt. Those who undergo tease\nImigration and are driven out from the ether world (because\nthey sefusel 10 propagate thenselves) widhowt Feminine\nfparinecs, how do they manage to fied wives in thin work,\n'cng that no frmale partner i prcordaine for them, as for\n\n'orks of God We have been twughe thet ver him who\nthe altar sheds tear, Why the alte?\nTecan a8 T have ssid on another occasion all wornen stand\nthe image and form of the altar! for which reason they\ninherit\" the seven hevedictions\" (verd at the marrage\nsxerament),besatze they all have the \"Community of Ise\"\nah)as thee prottype. This, when [ropa] rain\ni wie he cals, a8 were. 1 defect in the stone\nofthe heavenly altar. Thu ie pone forthe divarcements\n'tm vnite themselves one withthe mer G.e the divarcement\ntthe man's apint it heaven and of the woman ont earth).\nConcerning this mystery it sys: \"And hath writen to er +\nof divoreement, and gave tin her hand. and sent ber out\nkis house, and she departed from hin house, and went\nSand became anather man's wife (Deut. wy, 1). What isthe\n'sificance of \"another\" ) Tt pints 1 the words, \"and they\nTense & moles Mall: the bere of Fie wu\n\na4 THE Z0WAR [ropa\nshall shoot forth fom another place\" Job vit, 19), i. fom\n{the region of impurizy. \"Thus the divorements unite as one,\nthe dvorcement of this world and the divorempent of the\nther world. For this woman Who stood formerly inthe\nlikeness af the sipersal form has ney becie attached tothe\nlow form, He is called \"anccher\" (ater, and he ie elle\n'aver lat one\" (cron) an iC ayy Pad if the lt\nInusband hate hee\" (Dest. ex, 3); \"Fhe last husband die\"\n(Ui) No, why ip the scone husband of the divered\nvnac called \"het\" and noe \"eeand\"? Tein ae ve have\nthat thar higher significance, he being \"nate\" and\nsk the \"Iai\" Now the sone rll inthe basket (there\nit etfculy). Fist, why is he called \"another\" when the\nwhole building (of the conjugal relationship with the fink\nhusband) hasbeen destroyed and turned inte dust? And\nthen, why is heeled \"the last\"? he isthe right peson,\n'vel and pod, but st net, there willbe another develypmen\nian wil note the last). But mark this 18 wren:\n\"And Gl at everything thst be bad made, an, bed it\nvv ery gon\" (Get 34) ahd ood\" here hasbeen ter=\nDesed fefer wo the angel of go and \"very\" w the angel\nOf death \"Now the Bly One haw prepared armed forall\ni Tei writen: \"And iver went ou af Een ewer the\ngare\" 10): Tht \"ice\" never cote proces\ndt xpesdituelf alt bring feet fait, Hat the \"ater\nfod the principe of evil isemaselated and has no desire\nte procreate and does mot multiply or bea ru, for were he\nto bear fru, he would reduce the vhele world to chic\n'Therefore man who causes the \"other side\" to mukinly\n(by consciously rejecting the commandment of procreation)\n'ella \"an esl one\", and vill evermore bebo the race\nOf the Shelanah, forts waiten: \"Evil dweleth not with\ntheo\" (Ps 3) A man who Undergoes the metamorphoas\nff tesou) ie sinsand joins the \"ater got\" wha proces\naod engenders no chiles, i theretore eiled\nWl husband whe ds likewise Ica\n\"the ue one by the Hely One andinoe merly \"the second\nin order to avert an omen pointing to the destrction of the\n\nMi at, fn ac\n\nsoyi936]—istrariat (rao:\nsecond building aso. The Serpture tel teaches us this\nJesson,siace it calls the second 'Temple \"last\" (Haggsi i, 9),\nin order to aveid the nmen. 'Therefore \"\nWho sent her sway cancot take heragsin tobe his wife, after\nthat she is defiled\" (Deut, exty, 4) It docs not say he\nauld not, but \"he: canwot\", besa, aa the. woman fas\nunited herself with anther man and heen subjected toa\nlower gride, the Holy One is unviling that the former\nhhisand should fower himself by uniting with + wrade thax\nnot his. And mack this. If that woman, haying been divorced,\niid not marry again, even if she should have misconducted\nhemelf with many men, the husband, if ke wishes, may take\nher back, but net when she bas been legally matried 10\nanother saa. Once she has united herself wit slower grade,\n'thefint hushand, [1034] who belongs tothe grate of \"good,\nmay not associate himself with her any longer nor spread on\nthat side, Other men ray marry hes, perlups she may find\n«proper ae again, Araan whohay children by hia fis wile,\nfind brings auch a woman int his house, unites hiss with\n\"Maming word, in twa ways. Fist; because te have asad\n'atared and been vilostly ected, and now he ia the third;\nand, seemdly, how can he let his sprit enter into\nwhich has already been sed hy others, atciate himself\nth her and cleave to her? It is not that heis prohibited to\ndoo, but in doing ithe ehooiesa bal companion ro himsel\nR. Levit, from Kephar Oni, used to joer and scoff at a\nperson who marred a woman of to her\nind she shall laugh (Prot.\n\n; the \"lst ore\" who unites himself with\nsuch a Woman vill be a laughing stock,\n\n\"Now we have to tum our attention to a great and noble\nspot which once was onsheearth, being very tot and tock\nOf rruh, 10 wit, Obed the father of Jeane che gravdfther of\nDavie Tc has bees affirmed shat he was such a \"last one\":\nhow; then, could the roc of truth (David) emanate from such\n'place ?The fact, however, jathat Obed workedand laboured\n\nfees eegenersted and rade\nhe seas called Obed\n4a name which no other man\n\nlabourer, ako \"worshipper\"\n\n3 \"WHE 20HAR HE [38\n'merited io ear, He cae, hedged he hoe round the roc of\nthe tre, he pressed ou the bitterness rom the branches end\nmade wholesome the cawn. Then came Jess, his on, who\nfurther improved and invigorated and grafted tonto the\nUwanches of another ttely te, joining re wth re 9 that\nthey were sntertvined. And shen Devi expe he fourd the\nbranches entwined and Kat together, and was thos erabed\ntoattindomnion over the wor Anal these thirgs whch\n'ame to pans ha! het cause and Deis i Obed\nHaving spoken us, the old man wept again and sid\n\"oid man, od mun, dit Tot say that thou adst plunged\nino the midst of the great sea? Now tow at indeed in the\n'ery midst of the mighty waves Ox many oldman, how\nTime note w blame bu dyself ast ahow venue ent\natthe beginning ll wosld have been well with thes butte\n1 tere ison uke olf ie bard\nTow art abne, But are old man, and take courage ! Obed\nremedied hime bene he came oxt from the evi field in\nIvbich were bed citerna. Then cae Jets his son, ho\ninnpreved and howd round that wee are daged up the which\nsear ril and that which wae bitter fewiee This ampstey\n{ifmysterine an I know not wth certainty whether or ne\nteveal it Vetesy 96,014 mat! Yea etal ninly spe:\ntly in order tht theve two who sll hear me should he\nmade filly eegnizant of the ether trantmigrations of the\nSouls of men. Now. Obed,an{ have ssid, hod round the rot\nOf the tne. 0 improving it somewhat: and ye, wien King\nDavid came, he was left nly withthe we, femrine tee,\nhad to receive life from anwher tre. Now, if he for\ntvhow the way wan vel prepared had to develop tus, how\ntauch mareso ordinary pesons who undergo wanungration |\nThus: then it was with Peer, and with Boxe Hkewse. Obed\nseas also this, With regard tall of thes, the tre emerged\nfrom the sie of evil and was afterards pied to the ade\nof ood, as we seal that \"Er, the enor of Judah, was\nIvieke inthe sight ofthe Lard\" fanvit, 7): 0 was Onan\n(Ue: 9,10}; slsa was Mahlon, although hi eil was not\n40 great \"Thus, in all these there was a etre of i, fom\nwich however, ood eventually emerged; as its wren of\n\noyb-ioge]__muswraris (ExopVs)\nDavid, their descendant: \"goedly to ook 0,\nLord was with him\" (1 Sam. xvi, 12,28), Thus the te\nbelow as purified and remained so, s that \"God ruled over\nthe nations (through the house of Davi).\n\n\"The grades of Irel took roe inthe supernal foundation\nfrom the beginning: Reuben, Simeon, Levi. But when it\n'comes to Judah it ays that Leah, his mother, said: \"This\ntime Iwill praise the led. . and she lef of bearing' (Gen.\natk, 35); Concerning whch it written: \"Sing O barce,\nthou that didst not beat (Ie. 1,1) For when Judah va\nbom the Feminine was united withthe Mascatine [04]\n\n\"A the twelve tnbes represen on earth their eles\nprototypes, and because they were in reality \"sans\" in this\n'World, the'Shekinah (10 was perfected them in thee\n{welve \"lineaments\" (boundaries) of Israel, which ae called\n\"Bin\" (ese) asi sayn, \"These (leh) al are the tees\nJerse\" (Gen, 8, 38) this word, i conjanctian With AE\n(Who?) forming the tame Eloiin,* aad s0 binging the\nInulding to completion. On this aconuat did the eekstal\nrepresentative of Esau aay to facsbs \"Thy name shall be\nCalled no sie Jost but Leh fr di at waged a\n'ith Elokinn and wit wien and hast prevailed\" (Gen, ait,\n2B), prevailed shove by meana ofthe perfect and original\nStricture, which ie leo init by the words \"ll thse\".\n'Therefore ral can never coae to be. If, God forbid they\nshould erase to be, thi Divine Name would be ended\nTike, a ts igen: \"When they (the\n'ita ou name from the earth, what wt tho\ngen ae kt), The \"rat Nae\n\nfiat Name Flora. And new, when Tain\nthe wha boiling haw fallen, ac were. tin the\n{ine tn enme, when the Holy One shall redeem His children\nfrom exile, the \"Mi\" and the lek\", which when they\nvere in evie were separated, wil be united as one, and the\nName Elohim be perfecy established an the world hall be\nsled. 'Therefore itis weitens \"Who (i) are these (lh)\nthat fr as cloud, and a the daves to their windows?\"\n(isa ts, 8): the one Name, without any separation, namely\n\n\"hee, Ges\n\n38 site zona Un (050\nrohtn. For becouse of the exile the Mé ascended a it were,\nand eft the balding ad corsequnty the bldg fel, and\nthe Name that was perfect, ramely the superal great Name\n{hat was fro the begining, fel. Therefore we pea inthe\ntymagoquen that his Nate aay be estore ant wa \"May\nHis pret Narie be magpified and mneifed's \"May the\nret Nate be ed\" What in that \"ret Name? ? Tes\n{he ane tat was ip the beginning, the fat of a, without\nwhom there can be no balding, The \"Mi\" wil never be\nboil up without the \"lek. 'Therefore at that time (the\n'Mesiatic age) the \"Mi\" and the \"BLA\" \"shal fy a8 4\noui, andthe whole word shall see tha the superal\n[Name 'has been restored to its perfection: and when the\nName fas been restored and busi up span then shall Israel\nrule overall and all the other Names ill be restored, for\na the Names depend on tat grat Name, We Bre ofall\nbadge\nmystery may be farther explained a fellows. When\nthe Holy One crated the werd. hefre any ater thing wae\nInit ths Name was uit, aait is weiten \"Life up yey\nton high ard see who bath crested these? (Mi bark lh)\"\n(list 36), He crested His Name in its perfecticn, and\n'when Tie created \"lah\" He created it with all the hosts\nDppertinig os, 26 ts watten: \"Whe bringeth out theie\nhat by umber e-miipar (bi.). What ix the signi\ncance of \"hemtspar\" ?'The Holy One, hesed be He, fas\nbun whose gry shies frm one end of che world want\nTes «great and mighty tree whone ead reches heen,\n'shone rotate st inthe holy grounds ad io name i\n\"Aepar\" and hs place ix in the ppermat heaven, and\nFlow that heaven sre five femamenty and ll hese Remax\nrents take this name foc his sake, a8 1 i writen, \"The\nIeavens procli (mesepran) the gor of God\" (Ps. x3, 1\nWire it ne for this \"Mispat™ there would be nether boss\nsor offing in any ofthe worlds. Conceming th i\nwriten \"Who exn count the dust of Jacob and the eumber\n(Gtispan of the progen of Trae?\" X88 0) There\nfave Iwo Indeed wh id count these without the ev eye\nhaving any eflcet on them. The frst \"counted he dust of\n\ntose-t035] —susitraTiy (i0D¢5) 29\nJacob, the strang rocks the hlyroks, whence ase waters\nto the word, concerning witch sys wrten: \"And thy eed\nShall be ike the dust ofthe earth\" (Gea x80, 1, 14) 38\nthe worlds blessed for ihe sae of the dss wil all the\nation ofthe earth be Bleed in hy nee\" (da 18).\nAnd the sesond shall \"umber the progeny of Jaca, the\nfemales the pearls ofthe couch whereon Tere ly. [0058]\nTn the future (Messianic A) \"the lacks sal et pe under\nme who count (er. xen, 48). We know not who he\n'hall be but since at eat ie all willbe fn union wiht\nSeprraton, thee willbe one \"rechonee Aris ld man, he\nried, 'awake, collect thy forces and reis the waves\" Then\nhe continued: \"Who can count the dust of Jacob and the\nstumber of the progeny of Tsral?* When the Holy One shall\nfie to wake he den, wat wie the sight of hose ho\n'neat thre transmigration several tires and eh have Be\nome wo none body, two father, two mothers st we have\nfen? Hesneer, \"Who (Mi) stall eount the dant of Jacob?\"\n'The Lard wil make al ings sraight and nating helt\nFrag has been expounded the yerse: \"And many' of them\nthat alepinthe dust ofthe earth shall awake, some to ever\nlasting Ie, ané seme to share and everhsting conten\"\n(Dan. sit), \"The dust ofthe earth a reference sar\n{otha explined Inthe Book of Enoch, tat the asonates\ntau the tiers of which these words are composed, and a\nce as ear pings \"Awake a sing ye who deli\n{hed (280, 19)-Te atc fc wuld (a he\npretenecion period) will be archive in comparison\nfrith the second eific (ofthe post-restrecton period), for\nUhietae willbe perfecedccording tthe Divine pla. \"These\nthat ate worthy will wake t life in the wor fel, sree\nthey have not merited the world above: and thase thet ae\nnot worthy even of this will awaken to shame and ever=\nTsing contempt. As the \"other bide wil pass aay Fem\nthe werld (there being. no mere evil principle o sn) the\nHoly One will leave these specimens ofthe past snd ei\n'wold ho belonged to te steam which issued forth fer\nhat sie, order tat al the shildeen af the world may\ntetolinjahery, beastnished. AMEN il be cused use\n\npo ame zonan UL [1036\n'who suffered their fount t fail and produced no fruit here,\nfaving no wish to maintain the Holy Covenant, It is they\n'who cause allthis and all the transmigratons of which T\nhe\n'The old man ws sent fora moment and the companions.\n'wondered, not knowing whether it vas day or right, whether\nthey stood on theirheadsor heir feet, Thea the oldman begun\nagain withthe verse, \"If chou buy an Hebrew servany sx\nyears he aboll serve, and ia the seventh he shall go out for\nButhing' (6.3). his vere' ail he, \"proves what T have\nsid Observe; new. Every male before being bor is in\nproiotype in the world of Musetints, and every ferle in\nthe world of Femininity. Now, so long at + man serves the\nine attached to the six\ntions): but fhe\nwithdraw himself from His service (by neqleeing the com-\ntmandment of procreation), then the Lord separates him from\nthesix years of the world of Masculinity and he is delivered\ninto bondage unto 2 man\" who does belong to the sx sides,\nfn order that he should serve him six years asa purvabment\nfor the supernal six years which he rejected, After that he\ndescends ower and s tached to the World of Femininity:\nase refused totake his rightful placein the Masculine word,\n'et him now belong to that of the Female |The Female, the\nseventh year, enmes and receives him, and from naw on his\nyar is in the world of Femininity. If he does not seck to 8x.\nhisnaelf therein, and refuses che redesypion which ie offers\nhim (of making yoo is neet), he descends stl lower and\n\"pine the \"other side From now' on he Ral severed bath,\nfrom the Masculine and the Feminiee worlds, ad is held\nfast by the \"servant\" of the \"ether side\", and be has to be\nbranded and stigmatized, for every sigma camer from the\nother side\". However, when the Juilee year arrives he i\n{reel (rom that power and bepine wo undergo traerigation\nfonce mone, and reins tthe world ax he soe eure and fe\nsttached 10 he world of Femininity, but not to til igher\nrade. If he be thea worthy, he will bring into existence\n'children all of wham will belong tothe world of Femininity,\n\n\" Meatei, enbe ah\n\n1056-1066) wisttrA7tw (ExODUS) au\nscoala spore he ei The nie\n'cumpanions shal be brought unt thee (Ps,\nteetlgn fer er et bei mae fod de Bee\nshould he net be found worthy to procreate even ater the\nJubiles, he is made as though he were nat, having. been\n'mercifully recur te this woekd and yet refusing the oppor\ntunity of reparation which was fered to him? \"if be came\nby himset (e-gaze), he shall go out by himself\" (V- 8),\nmeaning: \"HF fe enters this work! single, without [16]\n'aaprig, oot having prviously dented the engendering of\n'hire ad even now leaving thin Wor singe, he pars\n'een ara tone which\nthe place which i called \"the mighty cock\"\n'enters, Ax 000 a4 hei there, the breath of him who ie the\nSingle one (Sumsel), who had to be sepersed fromm his\nfeminine counterpart (\n'manner of a serpent, breathes on hrm, and 3\nTeaves that righty rock und. wandering lonely forth bests\nto roam the world until he shal find & \"redeerer\" through\n'whose agency he ca retire to this earth, This isthe signif\n'ance of the words: \"If he eame by himself, he shall go out\nby himsel\" the reference isto a man who refused to get\nmarried and beget children, But \"it he get married\" (hid),\n'that is (0 sty, if he had wife bat yas not blessed. with\n'ele, be ts not thus driven wut alone, forthe Holy One\ndes ot let any creature remsin urrewarded, \"His wile\n'hall gp out with him\": husband and wife both undergo\ntransmigration and unite again a they were befor, Such a\n'man does no mary divorced woman but the worran who\n'eas previously his wife but dal nor then bear him einen,\nInvorder that now both may gai merit by making good thie\nefieney\n\n'The text continua: \"If hia master have given hima wi\nand she have beene him sone or daughters, the wife and her\nhiliren call be hee marter'and he eal gout by Kiel!\nScripture now retrne to the forme wubjet, namely t the\n'ene of a man who \"went out\" without 2 wife (hat is, who\n'never married at all) implying that the grade called \"the\nfeventh year\" should redeem him. This \"Seveath\" sell\n\nye 'ynk zouaR 101 ota\n\"his maser\": the Maser of the whole earth. And if this\nMaster shall have pity on him and tring him back to this\nworld by himself as he was, and give hima wile of the kind\nfor whom the altar sheds jears (.e. woman divorced by a\nman whove fire wife she was) and they unite, nd abe bears\nhim sonsand daughters, \"the wife and her children shall be\nher master's\", as has been explained. Fer, as he has made\n_goo! his former enision, he is recived by the Holy King,\n'who restares him to the postien sntended for him. He i\n'alk a \"repentant sinner\", for he comes into the heritage\nft his original place inthe eves-flwing cles river There\njs po obstacle in the world that cam stand inthe way of\nrepentance, and the word Bega (by Bel) contain ae\nillu to the phrase \"upon the back of the kghes (eee\nsn ofthe city\" (Prov. thy 3)) that\nin high and lofty places eo dows the man who\nhas repented of his ain stain 29 eminent potion; therfoce\nssnsers sho repent can enter where even the peefectly\nrighteous are not admited. Most assuredly the Holy One\nsccepts every sinner who turns to Him, Such a one i-set\n'upon the way ef life, and, nowwithsianding his former sain,\neverything is put right and restored to its former position,\nFen when the Hely One has desreed most solemnly aginst\n4 persim, He forgives entirely whece there is a perfect re-\npentanee. 'Thus we Sng it written concerning Jehoiachin:\nAs Lv, says the Lord, ifthou Cotiah the son of Jeboiakim\n'wert the signet upon my right hand, yet would I pluck thee\nIeoe site yeh mai ehildess =\" (Jr, SSM, 24-30)¢\nsnd yet, when he repented and turned agsin unto the Lord,\nswe read: \"And thesons of Jecona, Assit, ec.\" (1 ©)\nslowing that afterall be wa\nntapee aniulv all deeresand jademicnts,\nhin, a here\nin alin indicated in the wonde: \"And they shall\nforth snd Tock upon the earcmes of the men that tesnegreen\n\nCramigraed\". but whe trams\n(on transgresing without thinlang af ee\n\nrofa-1of8]—_sustiratiyt (ExoBUs) 333\n«a they are penitent and remorseful for thee cine the Hlaly\nOne receives them again, 'The same applies here: this man\n{who rejected procreation). altho in\n\nDaied a vital part, when he repents and turns ty Tim the\nHoly One hs pity on him and veces him agin; for He is\nfull [1068] of mercy towards all His works, as\n\n\"is lender mercies are overall his works\" (Pa. ext, ¢).\nHis mercies exterd even to animals and birds, till more to\nwho know bow to pms their Lord. As David\n'Many ae thy tender mercies, Lord: quicken\nsmeacoring t thy Jugement™ (Ps, ext, 156), Now, i His\n'ender rereies are yovehvafed 9 sinners, sow much mare\nto rightemus men t Who isi that needs healing ? He whois\nSick And who is sick if noc the sinner? 'hetelore, when\nsinners arn tthe Lord for bealing and merey, He steiches\n{out His right hand to receive thems Whea God dave a man\nto Hise He draws him with Hin righthand, bt when Ble\nshes him avay He dacs eo with His lft han. And oven\nIsher the left hand pushen awry, the eight cr\n\nHoly One, Messed be He, doesnot withhold His tender merey\nfrom sinner. Observe how the Sriptre says fit, \"And he\nWeat on frowardl in the vay of is hear\", and irmeditely\nafterwards, \"Ihave seen his wars, and wil hea! kim: 1 wil\nJead imalao and impart consolations (xu unto himard\nto is mourners\" (Isa. Lt, 17, 18), This shows that even\nwhen sinners commit sin purpoely, walking according to the\ndesies oftheir own hearts, and heeding not the warnings of\nthers, even for auch, when they repent and hex to Walk\nin the way of righteousness, is healing prepared.\n\n\"Now this verse will repay' a litle closer consleration. The\nquestions, does refer tothe ivi or tothe dead ? For the\n'eginning and the end seem to canfiet with one another,\nthe fist part referring to the fving and the second to the\ndead, We toay, however, fterpret thes. As hong 3s ¢ man i\nalive and the way of his Hear™ because\n\nrongin him, making it hard for him\n\nrepent and sar a new life the Holy One, sing the wasted\n\niGo hrs who walks inte ei way aye! \"Tmt give hon\n$67. Site, tr\n\n4 mu Z0HAR TH eke\ntcrength. 1 vee bis ways of darkness, and I must open in his\nbeara way of repentance and bring healing to his sou\n'Thisasthe meaning of \"I wil lad him\"—hke one wito takes\ntld of somebody's hand and leads him out of darkness. AS\nto the second part \"and impart wosolations unio him: and\nto His mourners\", this language would naturally apply to\nthe dead, end so indeed it dees, for is nota sinner dead, even.\nthovgh he be alive? The meaning of the words, then, ix as\nfollows. Through the grace of God when a person is thirteen\nyears old two angels ae appointed over him, oneat his right\nrand aad one at his let When he walks in the right ay\nthese angels rejice over him and ae gla, and joyfully lin\ntohim, proclaiming before him; 'Give honour to the King's,\n{mage \" But when he turns from the path of rectitude and\nalsin crooked ways his angels mourn over him and turn\nsway from him. \"Therefore, when the Holy One yan the\n'nner grace fo fepent und sivength ue accomplish his return\n\nrighteousness, \"He imparts repentanes to him and conan\nans ta hie mourners\" (nihumine in the daulle sence of\n'epenvance\" and \"consolation\", and the man himself is\ntruly and perfectly alive, being jtined to the Tree of Life.\n'And, bing united with the Tree of Life, he is called \"aman,\nf repentance\", for he is hecime a member of the Com=\nmunity of Israel, whichis designated by the word \"eshabai™\n(repentance, retrn), and \"repentant sinners ean enver even\ndrhere the perfectly righteous are no admitted.\"\n\n\"King David sid: \"Against thee, thee only, have Isinned,\n'and done this evil in thy sight\" (P-L, 5). The sigeificarne\n'oF hia in as flaws, I: peaible to commit sna which are\n'fences bsth nguinet Godard man leo one ean corm ine\nwhich ae offences sjaine! man but et againet the Holy One}\nbut there are aly sins which are committed against the Holy\n'One only. David's sin was of this fat kind. Perhaps, how\n'eer, you will be inclined to question this, saying, froza]\n\"But what of his sin with Bathshba ? Did he not sin against\nher husband—to whom she was now prohibited—as well as\nagainst the Holy Orne ?\" To this query thereis an answer, and\ninisthis, Acordingto tradition Uriah, as was the custom with,\n\n1 wartors in Taael, gave his wife a bill of éivercement\n\nvera] susmratio: (rxopes) 35\n'before he went out to bate, and so David didnot xin aga\nUriah in the sense of peridioasty robbing him of his wife,\nAnd therefoce we reid: \"And David cmnforted Bathsheba\n24h which ia pevol that abe was con\n' law fal wife, destined for him since the\nheginring of time, sinc» the day whereon the world ae\ncrested. 'Thus his in was an offence ayainat the Holy One\nsone. And in what did that offence consist ? Not in that he\n'commanded Jeab to set Urah in the forefront of the\nbattle so that he might be killed —for David had aright to\ndo that, a6 Urinh ealed Joab \"my lord Joab while m the\ning's preence, which was disrespectful (lése-majeté)—but\n'bectuse he didnot kill him then, but let him be killed by the\nsword of the children of Ammon ({hid v.24); for on every\nAnmmonite yond was engraved a crushed serpent the mage\n'f a dragon, which was their god. Said the Holy One to\nDavid: \"Thou hast eoparterd strength to that abomination'\nfor when the sons of Amman had Killed Uriah and many\nther Tsielites, and the <ord of Ammon prevailed, vax\n'as ifthe pagan god prevailed against the God of Israel. Nor\ndoes the tle \"Hivite\" shew that Uris was not virtuous:\nhe was merdy called so after the place whence fe came, as\nJephthah was called \"the Gileadite\" Judges x, 1) because\nthe was fom Gilead, 'Thus the power of the abomination\nprevailed aysine the camp uf Got, and, David's hosts being\nfa the very image of the superna hosts, when he brought a\nstain upon the hosts below he caused a9 i ote «\n\n'this only baer T sinned, and. done el in\nin thine eyes\" tery as rach as to-say that\nDavid wae conscious that he had sinned against the omai-\npresent and all-penetrating eyes of God. \"That thou mightest\n'he justified in thy words, and be clear in thy judgements\"\n(bid), and so Lay not have any cause of saying that thou.\nfart wrong ard I am right. The point of these words is as\nfollows, We know that every man naturally uses the language:\nof his occupation. Now David hail been a king's jester, and\n'5, though in sore distress and tabulation, when be found\nHirnel before the Ring, he reverted straight way to is gui\n\n38 THE ZOHAR It [rez0-1076\nod itcinme in order to entertain the King. He sai\n\nft of the wold! Ts, Prove me, © Lond, snd try re\n(Pe xxv, 2), and \"Thou declaredst that I would not be able\nto withstand temptation. 'Therefore 1 have now sinned in\n'order that Thou mayest be justified in Thy words, for i€ 1\nid not 40, my asertion would be proved true and 'Thy\nassertion refuted!\" We havealso been taught that David was\nrot Ted away by his passions when he committed that sin\n'with Bathshebs forhesaid of himself: \"My heartis hollowed\n'within me\" (Ps, cis, 23), [1076] and he meant by:\n\"There are two chambers. in my heart, one containing\nblood, and the othe spit; the one which i filled with blood\nis the seat ofthe evil inclination, but my heart is void of chat\n{inclination for I donee allow it to dwell there.\" Why, then,\ndid David soma that sin? In order to give an opening to\nsinners so that they might be able to says \"king David\nsinned, but when he repented the Holy Oneforgave him; and\n'fhe was forgiven, there itil greater ope hat coramon folk\nsuch a5 we shall receive forgiveness!\" That is what David\nmeant by saying: \"T will each trasgressers thy way, and\nsinners shall return unio thee\" (Psy 14). Tes also writen\nfof David that he \"went up by the ascent of Mourn Olivet,\ngoing up and weeping, and had his head covered, and he\n'went barefoot\" (2 Sum xr, 30), He did thin to ahow that he\nconsidered hiraelf exeornmunicaed, in order to cosine bin\npunishment, and his pouple kept away from him a ditasce\nDf four cubite. Hlewed ie the servant whe worshipped bis\nMaster thu, canfosng his in and turning bac to Hie with\nperfect repentance | See, now. The insulting behaviea of\nShimei, the son ef Gera (2 Sam_avt, 5), toward David wae\nworse than anything be had hatherta experienced, and yet\nDavid did not answer hima word, accepting the humiliation\nas deserved, and therefore his sins were forgiven him.\n\n\"Te is here fiting to consider why Shime wvho was a\nscholar and a wive man, behaved to David as he did. 'The\ntruth is thatthe words of insult and cursing-which he uttered.\nwere not his own, but entered into his heart frum another\nregion (from heaven), for David's herefit, that he might\nrepent with a perfect repentance, with a broken hear and\n\n1078) uatearin (820002) 2\nsith many tearsbefore the Holy One. \"herelre Davi id:\n\"te Lor hath sid unto hi, Curse David\" Uv. 1)\nHe tne tha he cui end words of insult were ase\n\nfone concerning Joab and one eonestring Shiri, OF Joa\nIhe atid: \"Moreover, thou Inowest also what Joab the son of\n\nZeruia did to me\" (¢ Kings, 5). The words \"thouknowest\"\nindieate that even Solomon ought rot relly to have kaown\nthis, but since others keew of it Davi told im alsa, Con-\ncerning Shimei he said: \"And behold, thow hast with thee\nShimer, the son of Gera (Ubu. V. 8). \"With thee™ means:\n1s always with thee\"; for he was Soloman's teacher. We\nread, \"And the king sent and called for Shimei and sad unity\nhim, Build thee an house in Jerusalem\" (bid v.30). Where,\n'we may an, was the great wisdom in this? It Was, ind\n'wiser than it seems. Solomon did ll things in wisdom be\nknew that Shimel Wasa wise man, and hesaid to himself\nsire him sonpread knowledge in the land and he therefore\n'nuit nor go froma Jerusalem, the centre.\" Another thing di\nSolomon sce in his, wisdom, for it aye «\ntate eatne fort (Joge poe) aed cursed\" (2\n\nlad the second from Jerunser to Gath to meet is servants\n(1 Kings 1, 4o)sone © meet aking ond the other te mees hie\n\nthe 1econd \"coming forth\" of Shiri, and concerning the\nhae est him \"Te ehall he thar on the da thos post ot,\nand paveest over the brook Kiron, chow shalt knw for\n'certain that thas ly 3). Shimei\ndust a David (1 Sar. x64, 13), and Solomon weferred\ntavwater when he prokilited hin to cros the brook Kidron:\ndastand water were the meansof texting the woman who was\nsuspected of adultery (Num. ¥.11-31), nd thesetwo-symbols\n'were in the mind of Solomon when he thought of Shimei,\n'ho maligned his ither. In his chante to Solomon conceen-\ning this Shiri, David sai? \"And behold thou hast with\nthee Shimei which cursed me with astrong curse. -and\n\na HE z0KAR 111 [r07b-1080\nT svare to him by the Lard saying, I will not put thee 10\ndeath with the sword.\" Was Shimei, then, fool toaceept an\nfath like this, which forbade David only to kil him with 2\nSword, but net with a spear or arrow ? But this sentence can\n'he taken in two was, One is based on the saving of the son\nof hegreatfis [:o8a] whose scales reached the highestcleuds\n(ie: whose wisdom was great), that when David swore be\n'wore by his sword upon Which was engraved the Ineffble\n[Name (Tetragrammaton); and thes ke swore to Shimei, ait\njs written: \"I sware to him by the Lord (VHVH)... Twill\n'not pat thee to death (swearing) by the sword,\" But Solomon\ninterpreed it differently. He said: \"This man cursed my\nfather with words; he shall die by means of « Word (Letra\nsgramumaton).\" Aad, infact, he didnot kl him with the actual\nSword, but wit the Name. There ssl, however, adiicaly,\nnamdy, that since Darid swore to hin he oughe not 0 have\n'killed him, and that Drv said something with hs lips which\nthe did not mean in his bear, But the fact is that David did\n'not kl hire, [Asto the question why hedid not pardon hen),\nit is well known that dhe members of the herman boty can\n\nboeing darmage; atid n'a sonse David wan, am it were, the\nheart of humanity and 30 very sensitive yet he recelved wich\n\nuke ae surely ought not t» have keen left unguniaed,\n\"Therefore he sad: \"For thou arta wise man and knowest\nwhat thou ouhtest to de unto him (1 Kings 1 &)\n\n\"David in the same Peaim goes on to say: \"Far thou\nesirest nox sacefice, else would Tgivet; thou delightest\ninburntolferinge. The sesiticee of Ged aro broken sir\n'broken ands contrite heart, O God, shou wilt net despise\n(ov. 17,19), \"Thos desire nox sacrifiee\" Re ae nat the\nHoly One ordered eaerifces forthe fngiveness of sin Tis\n'to be noted, however, that David spake thisin regard tothe\nDivine Name Elohim. that is, the aribite of severe judges\n'ment: stcrifices must be brought to the Name VHVH, the\nattribute of Mercy, as this isthe Name always mentioned i\nConnection with the diferent kinds of sserifices (Lev\n1,1) 18h 6), but to the Name Elohim the only sacrifice that\n\n1e8a-s08H]—_tsurarin (exobus) #0\nan be fered ie broken pst and a sorrowfil eat, ait\nfn writen, \"The mcrfcee of Eh ares broken api\"\nFor this reason» pera wha ashad a had dream ont wear\ntal and sormwful demeanour, far he wands Under the\n{tibute of Fahim, snd thesarifenttheatrbte a Jeaice\n'must expres ivelf through sadness ar selfsbasrent and\nSuch sadness ise afiient flslent ofthe dresn, and\njidgement will not exereieits say over such one, since he\nhusbrought the Btungaarice tothe atibute f Judgement,\n'When Davidsays \"A broken and contre her, O Gad, thou\nwilt noc despise, he indicates thatthe Holy One, bese\nbbe He, does dese » proud and arrogant ear. \"Do good\nin thy good please unto Zion; buald thou the walls of\nJerusalem.\" Thereis a double onaess mentioned hee, For\nfiom the day wiereon the Holy One cecuped Himself with\nthe building ofthe superal Tepe, even unt this present\ntime, that goodness of His good pleasure\" has not rested\n'pod the edie, and thereoreiehas net atained to complze\nperfection; but when ths \"good pleasure\" all be aroused\nthe Lond wil fil the eiice wth such an array of fights hat\nven the Reavely angels will not be able to lok teadtaty\nUpon it and then the boiling, an indeed the whole work\ntf the Holy One, biesed be He, shal e completed,\n\n\"The text continues: \"Build thou the also Jerusalem\"\n'Bac has He thon not Bui them aleady? Indeed, did He oe\nbegin to rae thers ate tne wen He fst began 10 be\n'ezupie with he buting of the Temple? Anite has not\nToile dhe walla, what need aay that He hua not bik the\n'Tempe? Howeres, the Holy One, besed be Hence\nmen When uma Bingo built the sanctuary here blow,\n'hey fit built the city walls for prctection and then the\nSancuary; but the Holy One will rat build the Sanctuary\nfed then, when He brings down From hesven, and seta\nFete rightful plac, then *He wil build the wala of Jors-\n'lem' the Buttenents of the Bleed City\nDavid eye ft: \"Do god in thy good plane unto Zon\",\nsud then: Bud [2089]thow the walls of Jervalem.\" A\n{eat and deep mtery ts contanel in these words. I all\nHic other ais and deeds may be noted that God made\n\nae awe zONAN HT [tow\nfirs that which is external and then that which is within; bat\nwith regard to the sanctuary the very reverse is the ease.\nAlthough, for instance, He desipned the bran est in thought,\nJet in fact the cranius comes firs. For the shell in all cases\n'enanates from the \"other sde\", and vhat is of the \"other\nside\" allways appears fist; the husk is there to guard the\nfruit and then itis thoy avay, as it says, \"The wicked\npreparcth and therighteoos shall put it on! Gob ax, 17) =\nthe husk is thrown aay and a blesing is utered on the\nighteous One. Hut in regard fo the future building of the\nSanctuary, when the evil side shall become extinct and\n«sappestiromthe face of the earth, this wil not be necessary,\na both the \"heain\" and the \"Ish\" will be utcerly\n\nsod pleasure unto Zion'\nthou the walls of Jerusalem'; signifying that inthe jime of\nthe Kingdom of the Mesiat the outer protective enverin\nwill no more be the powers ofthe \"evil side\", but, instead,\nthe Holy One Himself; as itis written: \"I il be unto ber a\nwall of fire round about\" (Zech. 11, 5}. Now, Tame! is the\nsupreme \"brain\" of the world. They were frst in the rind\n'of the Creator, and therefore itis thatthe heathen nations,\nwho are ut the \"hash\" gained the start of them as it is\nWritten: \"And theseare the Kings that reigned inthe land of\nEdom, before there reigned any king over the children of\nIsrael\" (Gen, axvit, 29) Tt in the future the Holy One will\nform the brain fest without waiting for the husk, a it says\n\"Ista! i holiness unity the Led, the fisfrut of His n=\ncease\"; and beczuse of this, \"all that devour hiry shall be\nconsidered guilty, evil shall come upon them\" (Jer. th 3).\n\"Then shalt thou be pleased with the sscifiss of rightenus-\nrex\" (Ps 11,20); fr in that time all eng will be perfectly\n'ited atd the Holy Name shall also be write in ts har-\nrmosious wholeness, and. sacrifices will be offered wo the\nUnited Names YHIVH Elohim, and shall not be asin former\nsays when Elohim had to part inthe sacrifee—since if i\nfad had, ll he powers of the \"other side\" would have been\n'on the alert to partispste. At that time, \"Thou art great and\n'doest wondrous things: thouart Godalone\" (Ps 3X81, 10)\n\ns0b-toya]_—autsitparta (exonus) at\nAnd there will be go other God, I is concerning this time\nthat it writen: \"See now thu f even I, am He, and thece\njs-no god with me; [hil and Lake ave\" (Deut. 30), 39)-\n'The double \"l, 1\" indiater the absolitencas of the Divine\nPresence in the Mentanic time, when the \"other sce\" stall\nbbe vanquished and bene more seen and even death, which\nlunil that time was connected with the \"other sce\" will\n'Hhenesforeh be fiom Tl cites, fo Hse why have no yet\nexperienced physical death, and He will rise them iame~\nAistely; for nosing of that fh of sn which isthe cause of\ndeath wil remain i ube Wook, avd there will be anew world,\nfashiened and perfecied by the hands of the Haly One,\nbless be He.\n\n\"Tu return to the word depo\ntranslation of thin Toy hitvell, wi\n'lt gupe can alo (in Aramaic) mean \"wing\", and we may\n'herefore cones wth the dictum thatthe whcke work fs\n'stained upon one single \"wing™ of the Leviathan, 'The\ninner meaning isa follows. Inthe beginning the Holy One,\nblesed be He, created the Leviathan according 10 the to\n'kinds, male and female; bur whenever they moved the earth\nshook, and had the Holy One n0t castrated the mate and\nvoted the sexual instinets of the female, they would even\n'ally heve brought the whole world into chaos and destruc\ntion, $0, beeause ofthis, these monsters did not engender\ntherefore a wan who des lewise—ihat i why Goes mot\neigender—if \"he comes e-gapo, wih one wing\", is brought\nUnder the domination bf dh wing ofthe asrated Leviathan,\nand be-\"shal go out be-gapa\": that ito say,he will be crust.\nti fom the other world and never enter within the eur.\nMark ths. Ieis written: \"They wil ie s solkaris (arin)\nwithout offspring\" (Lew. Xt, 24). The wor arti is butts\nmasculine and feminine, indicating that man who refuses\nfo generte leaves the world in the sphere af fernininty,\nalthough he fist enteredit inthe sphere of masculinity, The\nHely One, biewed be He, suffers not any man. ho has\n\nsacrifice (Ley, Xi, 24), [Hoga] It prohibited thmugheut\n\na2 rae 2onaR 1 rege\nall generations to casrate any creature whieh the Holy One\nhss crested, for castauon appertains eternally and im all\ncnet to the \"ther side\", And when 2 person martes a\n'woman and he or she refuses to generate, and so enter into\nthe ather world wthout having begoten any children, then\nhis wife shall go out with hi': which signifies that he\nundergoes transmigration by himself as male, and she by\nherself as a female.\n\n\"The text continues: \"If his master have given him awite,\nad she have bern hin sons or daughters, the wife and het\nchikrea shale her master's and he stall goout hy himself.\"\n\n\"the Lard ofthe whole earth\"; \"have given\nfrom this we lath that ts notin the diseretion\n'of man himself to take 2 wife, but that all eings have to be\n\n'aid inthe balance (Ps. xt, 10) And who is che worn\nwhom the Master ves hian in dis ease? One who was not\nactuilly intended to be his wife bur the wife of another\nwhom he managed to aticpate in God's goed graces, and\nis Maser pertaivied hin tphuveherbecause He foresaw Vat\n'he would bea hin chive. Now when this sua, having, as\nit were, produced fruit im a garden not rightfully his, ball\n'come the end of his earthly ie, \"he wife\nstall be her Masters, and he shall go out by bigmef.\" Poor\nWuafortunate |All his labour was thus in ain. He atrave to\nbring forth feuit in an alicn garden i onder t9 obey the\nddcates of io Master, and must perforce comme wut erpty t\n'Old man, old ant Confronted with such a problems wx th\nthou ar indeed like unts a man Iying helplew and powerless\n'on the ground, who ean only kick a dhe gate with his fet,\nae tale courage, old man, ard be not aleared, Now, why t=\nie that this poor soul has porfores to go out fromh thie world\nfemply and alone Is it because he had sown in garden\n'which ve not his own ? Surely not 20, for was not the ly\n'One Himself who gave him thie garden ? However, no deed\nie dane by the Lond but has i reaton and it justice; end ae\nfall ether ase, alan in thie. He to whom the Holy One\nhae given a wife, and who has penerated ith her not Uke\n'others who undergo transmigration. One who in this world\ntruly and humbly endeavoured to make the tree fruitful, but\n\ntoge-tog8]— Musntrarine (s¥0008) sa\nho didnot succeed in his erp, not wo be placed inthe\nsme etegory With ne who consciously ard willy refised\nthe duty of engendering children, s0 uproating the ere,\n'scaring its Teves, al wasting it fruity He 9 wher the\nMaster gave wile in ueder hat he wih generate eildren\nSd ater allendeaourw enrich the tes, gh be di\nsocicel. The Hly One, therefore knowing his gon iter\nSion, ls pity et Min an afer eobecng Ts own de,\nsndtaking what th fount fmol fled to prods, pert\nFim to start anew, and labour for hime in order to make\nfool lis defcieney. In aukivon it mest be remerered Ht\nthe man has to under Uecave hes ti\nany ewe; of peat sree 9 he would net\nTrve had to poo into another form an live ngs upon the\nsth, bur would once have \"a pave eter than sone and\nShughver\"\n\n\"So much, the, for the mystrioe contain in thie vere\n2 old man, okt man, hou hast apchen of ene whose wor\n'eas in sey and dowt not ofmerve that thou thyedlf hart\n{tered nought bet vanity inal hn discourse! Por close on\nthy ele ia veree which overthrowe all thy edfce, and\n'ow imagires tha thou couldet sim the wa econ to\n'hy pleaave ! What i tha verse? \"IFtheservantahall play\n229, Love my mente, ste\" Old many aman, thou hast\nserch, thy pomer efed ! What wit thos do \"Thou it\nink\nthie vere epringe out fo\n2 pelle in the fell with thineen bons! tll orerake\nthee: Wist wilt thos do, old mae? Nay, he nat downeas\nNow must thea gather up thy stcogth, for uni his day\ntho wert in very deed mighty warrior Old rnold ras,\nremember that doy af mow, when the beans of windom Were\n'enum, and mighty reen (1093 fous against thee, and thos\ndias prevail singecandd over thirteen en of might each\nfee of whom could slay a ln hefore hrektast. thes\n'nulds:peevil spxinat those ares, surely thou canst now\nConquer these heen which are mere weikings beng but\n'words On, then, an be bold. The expression \"amor yomar\"\n\na 'ru toman ui [rogb-sa\n{WE the servant saying shall say) has been interpreted by\n'ettain ofthe scholars acconding to ts eral sere that\nIt indicate two sayings, ane atthe beginning and one a the\n'eof the sic years, before the severth sear ha enter for\ncena day after the commencement of the\nseventh sear his words have no validity, ae ie says \"the\nservant\", that is, a5 long ay he i sll servant, namely in\nthe ssth year. And if he spake his words a the begenning of\nthe sx years but nt at the end, then alo his words have no.\nsalidiy. Our ioterpretation is that, if while he i sil with\nthie wife he prays dily 10 the Holy King, then heboih begins\nand ends with supplicstion; and if he commences with\n{rayer he shall be received with mercy. What does be say ?\nne Haly One, blessed be He,\nreceives him because of his epentance and his prayers, What,\nthen, docs He do for auch a ane? Inacad of sending him\ntock te thie world 1 vndergo puiskiment for the cine SF Nie\nthe Hely One gives him instead int the hand\nfof the eelestial 'Tribunal, who judge him and ekver him\n'unto the hoese of punishment. And the Holy One records\nhow he was delivered to the 'Tribunal, and paces on itn &\n'sigma by patting him under the domination of the Oriah\n{unclean spirits) fora certain period of tine, after which his\n'Master redeem him, Bur ifthe Jubilee shoald appear during\nthe period of his stigtratiation, then be in instantly st free —\nand this even though be should have been sn captivity ay\nne ay when the Jake peared — and permite\n\"Then the old san clsed his eyes for's rioment,\n[1s26} He continued: 'Solomon said: \"So T ruin\n'onnidered all the oppremione (oppressed) that 3\ner the aun, and beheld the tears of auch that were op\npresed ard they had no comforter\" (Eee. 1, 1) Th\nts already been interpreted. But we have ail to expen the\nwords, So 1 returned and sav.\" From whence did. he\nreturn? Now, we have atrafition that Solomon was Wont to\n'se each day at daybreak and turn his fice towards the eas,\nhere he siw certain things—and shen toward the south,\n\"A \"ar pth wert dition the Jie year\n\n10) Misnearsit (rxo005) a8\n'where abo fe saw certsin things, and finally, to the side of\n'the north. He ould stad thus with is bead mised and hi\n'eyes al-cloged until there would come towards hit ti\npillar, one of ire ard ane of cloud, and borne upon this last\n\"aneagie; mighty ia stature and strength, hie right ingesting\n'upon she fire, andhis badyand left ving upon the coud. This\neagle bure in his mouth two leaves.\"Te pill of cloud with\nthe two leareoand the gills of fire and the eagle ypon ther,\nwould come ard hove Before Solamon. Then the eagle wold\nbend dave its head lie, ard give him the leavee Solano\n'would takeand seell them, and by shee odour could Wisceen\nram whence they eam, and recignive one kaf ax belonsine\nto hima \"who has his eyes shut\", and the other to him \"who\nhha his eyesopen\" (cf, Num. txv, 4), Now there were nam\nbe of things which King Sclomon desired that these two\nbeings should mate inownto hire. What did hen #escaked\n'up his throne with a ring on which was engraved the Holy\n'Name, drew forth froma hidéen pleceanother nn on which\nthe Holy Name asalso engraved, ascended umo the ront of\nthis place, seated himself upon the eagle's back, and 30\npasted, atierded both by fire\n\n{nw the heavens, and wherever he passe the earth below was\n'darkened. Thewiversor in that par afthe earth from whence\nthe light wae this suddenly removed would know the\n\nand would ay, \"Assuredly dat wee King Solomon past\nby! hut they knew net whither he wert. The vnlgar sort\nhowever, would sy, \"Up there the clouds are moving, and\n'thatis whyit grew dark so audlenly.\" Theeagle would mount\n'up even to the height of foar hundred parasings, until i\nreached at length ce dark mountao, where is 'Tarmud in the\n'wiernenand there atlas i¢ would descend, Solomon would\n'then lft up his head ard sce the dirk mountain, and would\nearn therefrom all that it could teach himn and also pereive\nthat & was necesary to penetrate further: ale which he\n'would mount once more the back of the eagle and fly eas\n\n336 HE zon 1 [sabe\n'would enter into that pice urtithe reached those whe abode\nthere and he would show them his ring, and there he gained\nAll his hnawiedge of strange scenes (ive, witehemfi). When\n'hey had wold hime all Uuat he required he would [xt3¢] Ay\n\n'back ta hia palace in the same way that he came. 'Ther a\nsatonce more on hit throne, he sould reflect upon all that\nfe had gene though, and would conceive ideas of profound\n\n'aye: \"Se [cetered and comidered ll the oppression that\ntredone under the wun...\"\n\n\"Could he then have viewed pon his journey all such a8\n\"vere oppressed? Hardly wo; but he wis referring tothe litle\nfanes, to the sucklings snatched away from their mothers!\ntyrensts, Such as these are indeed \"oppressed\" from al sides:\n'oppressed above i the edlestial regions, and oppressed on\nah below. There is none oppresied lke those whose\n'oppression is transmitted by heredity, concerning whore itis\nwrite: \"He visits the sins ofthe fathers upon the children\nunto the third and fourth generations\" (Es. x, 5). How is\nthis? King Solomon loudly gives the answer when he says,\n\"\"A'man tha! is oppressed through the Blood of his soul shall\nfle to the pit; no one wil stay him\" (Prov. xxvut, 17). Since\nhe is \"oppressed with the Hood of sou!\" (is. bas committed\nsome grievous sn), either he or his son oF hiason's ton wil\nbe \"oppressed\" (Le. wronged) in the \"balance\"; he shall\n'lee to the pt aay from the place of righteousness and none\nshal say him; because he has oppressed the blood of the\nsoul be shall himself be oppressed by the other side, or his\nSee shall bear 'of retribution for hiey and on\nhis account. Hence it sys, \"ll the oppressed\", 2s mush as\nYay, \"E have eonsidered all duose that are oppremed and\nll the manners uf their oppression, and the season of thir\n\nppreacd omes are sid\nthe sun, because their Bodica were\nsctully made before they were vilertly caried away, there\nbeing others who are never no much as fushioned On thie\nam, though spriteare wating for them. Others again, are\n\"made, an i ers, defiance of the Almighty. 'Thus, when\nA man steak hie neighbour wife, either operly or secretly,\n\nraye-1138] _ misurarns (FoDUs) a7\nand a child is born ofeach adulerous anion and the Holy\nOe has prfoece to fash ts bry and give it frm, then\nthat child is indeed \"an oppressed one who is made suck\",\nliterally, in despite ofthe Almighty\" Solomnn reected on\nthis and ssid! \"T conaiger che sd fate of thse huplss\nppreued ones who have been \"made', how they sled\ntears before the Holy One, They complain before Him and\nmake mea saying, When person commits asin he must\nassure de. Hux, Sovereign of the Universe, when acild\nis butone day od halle be judged (313) These are \"he\ntears of the oppresed ones, who have no comforter\". There\nare any diferent kinds among them, but they all shed\n'ear. Here's, for stance, achld bom in nest. Asscon as\nhe emerges into the word he is sparited fom the come\nmunity of the holy people, andthe uniortnate bstrd\nlaments and sheds tear before the Holy One, and complains:\n\"Lord of the world IF my parents have sned, wherein 8\nsay quilt? Thave ever striven to d only god works belore\n'Vhee,\" Bur the greatest gre ofall emanates from those\n\"oppressed ones\" that are but lite sucklings which have\nbeen removed fran ther mutes! breass, These ea indeed\nhse ce whole medi to weep, and there are no teas Uke\ntimo the for tese are eats Which spring fiom the ince\nland deepen recemes ofthe beat caning the whole world\nto wonder andaey: \"The Illy Ones judgements ar ever\nFighteoe nnd ll i pl ae raya cf thy at why fo\n'ecesey that hve poor leone who are blanlem and\n'nithout sin, sould die? Where now the tc and sighteous\njadgement ofthe Lord of the world IF they mut de be-\ncxrinly \"have no\n'ovferer.\" Hoterver, the achal fact is that the tare of the\nfereede for and prtect the icing, and\nbene f ther innocence and the power oftheir intro\nsion a plic ic eventually prepared or thet such ae even the\nefor ighene cannot asin to or oceupy for the Haly\nne does in truth lave them with special and pariculae\nJove, He unites Hirself with them and prepares for ther a\nsupernal place, very neat to Hirwelf Is eaneersing sich\nthat tie writen: \"Our ofthe mouth of babes and sucklines\n\na8 rue z0nA8 (oat\nnas thou founded strength\" What is that they asco\nPilih there ara why. wert they thither? \"Because of thine\n\"Encincs that thou migites sil the enemy and the avenger\"\n(Bs, rth, 3) And these » alse another place prepared for\n\nsinners tbo repent\n'We have been taushe (ef. Pirke Abst, ch. v) shat yen\n'opon the eve of the Sabhath in she\n\nihe, at the\nand the Sabbath ne yet hej\nthe written character, the writing, and he tables of stone:\nfo iti written: \"And the tables were the work of God, nel\nthe writing as the writing f God, graven upon the tables!\n(Ex xx, 16), Now it may be asked, whar proof is there in\nthis verse that these things were indeed created on the eve\n'ofthe Sabbath, and not perhaps s thousand yeirs ater, or,\n'maybe, when the Isaetes stood at Mount Sicai? However\nthere can be no doubt that they were crested on the eve of\nthis Sabbath, for the flleting reason. In the whole account\n'of the Creation (Cen: 1) ic always the name Elon which\n{suse to denote Gul; but after the completion af the whole\n'work Ged is elle ith the fll ame, YY I Elohim (Gen,\n(4) Far, although al things were erected in the poner of\nthe Name Fohim, that which was created was sot actually\n'made! untsl Sabbath eve, when \"Gost ended the Work Which\nhie had. made\" (Gen. 11, 2); that is to say, Creation only\nreceived ts permunency with ts completion through raking,\nInthe same sense it says concerning the tables of sone that\nthey were \"the Nork (meas, lite raking) of God, which\niicste tat they were produced at the dine. when the\n'consummation ofthe whole Creation took place through the\n'cof Goals \"mcking\"\"—and not i the inter period concern\n'Nan in ita fulness i» mentite —\"VVIL\n49) sod only herewith nas the urld\n'ypon a frm basis and pertanendy catabahed\nWher Moses broke the tablta \"wader she: nuntain\"\n(x. 93,19), the Ocsan overdowed its border and wa\n'the point of inundting the whole world. When Moses say\nhow the waver were sd threatening to overwhelm the\n\nfaab-ragd]—atisuimariyt (Props) 0\n\"universe, straights be \"took the calf whieh they had mode\nand burnt itin the fre and graunditw powder, nd otraed,\nie upon the water\" (Ee-aeet, 30). Thon he stationed himself\nhefore the waters of the Ocean and said: \"Waters, waters,\n'whit world ye?\" And they anowered: \"Was nor the world\n'stabiahed by and on the merit f the Holy Wards engraved\n'upon the tablete? And nen, because the lerseltes have\ndenied the Torsk by making the golden eal, we desire 19\n'overwhelm the world.\" Then Moses answered them and\nsaid; *Tiehold, all thr they have donein connection with the\ntin ofthe golden calf i delivered unto you! iv it no eroug\n\n'hac s0 many thousands of them have perished fortheirsir\nStaightway he \"strawed it (the dust of the elf) upon the\n'water\". But even then the floods were not appeased. So he\ntook from those angry seas a potion of water, and poured it\npen hepa whee ad Bune he al athena ast\n\nts own ed. For in\n\nthe Ocean was soothed ard returned\nthat wilderness there was no water, 38\nplace of seed... neither i there any water to drink\" (Num.\n4%, 5). Nor can the place whereon Moses strawed the powder\nhave been Misiam's well, for assuredly Meses would never\n'have permitted evil memories to polluce the place whose\nwwafers the Jereltes vould afterwards have had to drink.\nBesides, the Istaeites nly received their astern when they.\nfame t0 the place Mattanah, as it ie written: \"Spring uy\nwell. The princes digged the wel, . And feom there\nto Matsanab® (fid. x1, 17)! As w the words graven upon\nfhe ebles (Mara 'al he-fuhoi),ichas already been peimted\nfut that this phrase contains an allusion vo Aeru—that Is,\nfreed, Freedom from what? Front theangelof death from\nsuikjetion wo the kingdoms of ths world, (11g) from all\ncathy and fromall xhings ev]. And whut is feedons\n{the +al of the world to come in which is every kind of\nHad not the tbleta heen broken, the world would\n\n'work of God\" (Blin), fom the tinge when the worl as\n\nca crue zoman 111 [eve\n'sll under the gis f the name Abin, before the Sabbah\nhad entered. The weiing, t0, wan the \"writing of God!\nbuck fre on white Fra, and it was harath engeavad) because\nthe Jubilee proclaims freedom (herufh oall worlds?\"\n\nHing epoten these things, the old man paused moment\nand then said:!So fa, my rien and now no further! From\n'how on ye ahall know that the evil side hat n> power over\n'you; and that I, Jebba the Aacient, have ston before you 10\nlutte these words 'The two Rats staod before him dumb=\nfounded, like men waking out oftheir sleep. Then they prot\ntrated themselves before hin, and a0 remained, speechless\nand awestruck. Akera while they wept. Finally R. Uta found,\nIhe voice agin, and spake, siying: \"Set me 8 a seal upon,\n\na\nthy hear, asaseal upon thinearm; forlove i strong as death,\nveal hurd\n\nthe shea the cous sree ate coals of fie,\n(8.5. it, 6). When the Community of Toracl\nto her Spoune she say \"Set me an nal pom thy\n\nThe property of a nei ist lene fc npreat on the\nsfc wherewith thos come it contac, andthe ipese\n'ata renin even after the seal has een removed. So\n{he Community irae eis aloud untoher Spouse, sung:\n'Since T have cleaved t Thee, may my image remain\nengrave upon Thine hearts that even when Fvself must\nperfurce be driven hither and thither in exile Tow mays\nFd my likeness there snd remember me. Nay Thus cave\nto Thee for ever and not be forgotten pf Thee.\" For lve is\nstrong as death\"—as the strength ef the region where death\ndiel isthe plac eae eternal love\". \"He coat ae coats\noffre.\" What are these coals? The eamonds and prions\nfom which are born of that fre. \"A ble of Jal™the\nfame which ines et of the Superal Word toate tsa\nvith the Crnmuniy of Tara apo rig the gl\nHeaven and earth and unite beth, OF thie same quay of\nTove do we ako partakein regard to thee, nd the esa ofthat\nvesy fie ate set within oar hears, warm them towards\ntie, Somay it be the wll ofthe Holy One, Bese be He,\ntht curimage may be engraved upon thine heat for ever,\nthine is impressed up ours\n\n'Then the old man kissed and blesed them, and they\n\nrtye-taua]—_sttsuraris (rxoDUs) ae\ndeparted, When tey reached the dveling of R Simeon they\n'recounted everything tht ha befallen them. R Simeon was\nboth delighted and amazed. He sid: Meme indeed are you\nin that ye were found worthy of allthis {To think that you\n'were in the presence of this supreme fon of wisdom with\n'whom not even the prestest sages canbe compared, and did\not recognize him a! once! Tam astonished that you Bave\ntseaped punishment for your dsrespect towards hi\nvent thatthe Holy One dsied to spare arn uve You!\n'Then he appli wo them the vanes: And the path of the\nFite nay the biog ight tha i\n\ntno the perfect day\" \"When dou gest, hy step sal noe\nbavteitened, and when thou ruse thon shale nocstumble\"\n(Prowse 13, 8); thy people sal heal iho they\nshall inert the lnd or eer the branch af thy planting the\nwork of thy hands, that Tay be glorifies. 1,21) Thus\nfends the incident concerning R. Jebba the Ancient. [121]!\n\nAND YE SHALL Ox MEN OF soLINESS UNTO ME; AND\nFLESH THAT 15 TORK BY DEASTA TN THE FLELD YE\nSHALL Nor AT; ¥e SHALL Cast I TD THE 06 (XH,\n40} R. Judah quoted here the verse: \"And wider, where\n'alli befound f And whee fhe place of understanding\n\n{Gob savin 12% Sale \"les are the Traits fr that\nthe Hy One desires to nour dig moe tha all he ree\n'of raahind. At frst Fe aed unc tems \"And ye atl! be\nfie me kinglom of priests\" (Ex. x3, 6 His reat love to\n'hem wa, however, aot safe ul he had added \"and =\naly mation\" (id), bic agin Higher grade: His ave\n'es stil not stisied util He ealled them \"a holy people\"\n(Deus. x12), which sastl higher grade:and now Heshows\nis endless lose to them by eg upon them 0 be \"men\nof holiness, which i the highest grade and destiny ofall\nFor the 'Torthtefemanazes fom Wisdom, fom the rel\n'alld \"holiness and Wisdom itself emanates fram the\n'elon caled \"hoy (hones) of hes! Said Rae\n\nJubile is abo dsigeated \"hiss\" ai 15 writ\n\"For eis the jubilee esha be hotness est unto you\"\n\"The puts ote eng B the Rays ei\n\noe Te 20K 1\n(Lev. xv, 12). The Israelites who are destined to be \"men\n'of holiness\" havea share in both (the Porahand the Jules).\nWhat i the diference in degree between \"holy\" and \"holi-\nness P Said R. Jose: \"The fatter the extremist, the uimest\ndegre, but nots the former 'And it sll\nome pass that be that lef Zn, and he that remaineth\nin Jerusalem, shall be called oly\" (ls 1¥, 3), which signifies\nthat the jrade of \"holy\" is connected with that ple (Le.\nswith the eathly Zion and Jorweatem), [1914] whereas \"hoi\neet 'higher place.\" R Abba was once\nwalking in company with R. Jose and R. Hiya, Said R. Hiya\n\"How do we know that the expression, \"and ye shal be unto\nMe men of holiness, signifies the highest grade ?' Said R.\nJoie: \"All the eompanions have interpreted it well: it is\n'aly s0, for its wntten: \"Irae is holiness (des!) tthe\n'Lord, the beginning (rehth) of his increase all that devour\nhhim shall be guilty\" (Jer. 1,3). Istacl is here designated\nsnd Wiséom is alo called \"reshith\", as it says\nThe beginning (redhith) of wisdom inthe fear ofthe Lord\"\n(Us. ext, 10). And because Isril is called \"hotness\", the\n'completion and harmony ofall grides, they must aot \"ext\nMest sha 7 they must not derive\nSe\n'dogs namely to the impudent\nper on which judgement eats m0 the poole destined\nbetmen of holiness\" should not be stained by the impurity\n'of the principle of el left im the flesh of the torn animal!\nDnce when R. Tease wae etvdying with Ro Simeon, he\nfasted him 'What isthe meaning if the lst part of the verse\nel hon er): blo the Lad al\n\ntwill be punished)? Ry Seon fered to the\nppassiges (Lev. x90, 10, 14-15) where strangers eating ofthe\n'hoi things \"ade themselves with guilt (ashmeh) of eating\n'Because Taal i called \"holy\", \"holiness, all that \"eat\nhim, that isto say, all the stage nations who try to devour\nand make an end of hin sre gulty of consuming something\nsacred\" Then R. Istac eame to him, kissed his hands, and\nsaid: \"It was worth coming here only to hear this! But,\n\naatbazaa) isa int (ExoDUS) 48\n\"Master if, as we have been taught, \"holiness\" isa higher\ndegree than \"being holy\", how is one ta explain \"holy hal\nely (Audie) is the Lond Zebaceh\" 2\" R. Simeon replies\n'When the triad (the holy, holy, holy) is united ia one unit\nit forms one \"house\", and that house is ealed \"holiness\"\nit isthe evsence and core of the \"oly\"; and when Israel\nattain to the completeness and perfection of faith, they are\ncalled \"holiness\": \"Holiness is Israel to the Land\" \"ye\nshould be unto Me men of holiness.\n'A certain legionary once asked . Abba:\n'in your Laws\" Flesh thts terephe (tm by beasts) ye shoal\nfot eat: ye shall cast (tothe dog\" ? Why, then, dors\nLe ath given derepe (ood) 10 those tat fear him\n'ext 5) Ansuredly it ought rather t have said: \"Ue gives\ntereph tothe dog\" F'R- Aba replied: Fool (eka)! Thinkest\n'hou that trephine aane oa teepha? And even\n'that it isthe tame, Lsey that Cod gave this prohibition only\nto those that fear His name, snd therefore He gave i not\n_yoaince He knotee that you do not fear Him snd will not\n'keep His commandments: and so with all the restrictions of\nthe Torah\" R. Rlewar tuught that the pecular expressin,\na reference t9 the Jubilee, for\ntrafition that the Israelites came out from Egypt\nigo frecdam by means of the Jubylee, which isthe source of\nall feelom, both early and everlasting. When they came\nfut into freedom the Jubilee set them upon his wings, and\nthey were called his men, his children, And of the Jules i\n\"It i jubilee; holiness is it to yeu,\" Yea, veil, \"wo\nerefore it says bere: \"Ye shall be unto Me mien of\nholiness that is is men, these words having been spoken\nby the Holy One, blesed he He, [1224] And therefore they\n\nons sake, f\n'wll wow say, Peace be withia thee\" (Ps.cxat, gh Later they\nwere called \"holines\" (Jer, id), and nx merely \"inen of\nHoliness\", We have teen taoght shat became Feral is\nesigoaied \"habe no one i allowed te apply to his\nDeighhour an ineiting epithet er 10 bestow wpen him a\ndegrading nickname. The punishment for such an offence is\n\nen 'ne sonia ur base\nindeed reat, He is written: \"Keep thy tongee feom evil\"\n(Ps ust, 13). \"Fromm fl\" for sander and malicions\nspeech cause diaase t enter into the world. Said R. Jose\nie who olferde hie neighbour by givieg him an inl\n'or by adeeosng hin n abusive tere will hime\nfor offences which he has nor cammiited.*\nTn this connection R. Hliya aio said in the mame of R, Here-\nKish: He who ealls is neighbour \"wicked\" wil be thrown\nino the very jaws of Gehenr\nfone may legiimately eall \"wis\nimpudertly ard blasphemously against the Tera.\"\nOnce, when on a journey, R Jesse passed close by a man\n'who was cursing and reviling his neighbour; and the Rabbi\n'sid 10 him: \"Thou behavest ke a wicked one (rasha\")\"\n'Those who were with R. Jes, hearing bis words, were\nshocked, thinking that he had assuredly commitied a great\nfflence; so they brought him before R. Judah to be judge.\nJn defence he pleaded dhat he had sot called the man\n'iehed\", but aly told hikt Uhat he Ind belaved \"ike a\nwicked one.\" R, Judah was puzzled, and put the case before\nTK. Elearar, who said: The Rabbi has Set\n\n3)? which obsioualy doce noe mean that He actully became\nan enemy, for had that hwen the evee Tara would certainl\nhhave bern utterly annihilted. Similar\n\nshe (Jerusalem) become at # widow\"\n\nthas gone away toa far country, but for whom she ati\n'Said R. Hiya: 'Is there not 4 beter proof than all these,\nfact, the standard example, namely: \"And upon the likeness\nof the throne was the likeness af the appearance of a man\"\n(Buck. 1, 26)? Said R, lease: 'Also ite written: \"AP the\napple tree among the tress of the wood, #0 is my beloved\namong the sons\" (S.S. 1), 3)—as an apple te which bas\nvaried colours, red, white, and green combined in unity.\"\nSeid IR. Judah \"Ah, had T come here only in order to hear\n'these mystic revelations, it would hive sufficed | It i 20\nwritten: \"And fe: thar stumbled among ther on that cay,\nhull be as David\" (Zech. 311, 8). \"As David\", who said:\n\naize-riad) anisuneriat (xeon) us\nIn my poverty I have prepaied far the Lov an hundred\nthousand talents of gold .« \"3 \"ae David\" who acid of\nlimslf; \"For Lam poor and needy\" (Ps Lxxavt, 4) sen he\ncalled Kimeel' this, who wae king above all other earthly\nKeng \"Said R. Abla: \"And kow bleed are the frsalies\nfor thatthe Holy One does no cll them \"ar holiness\", but\nactually \"holines itself, asit i weinen \"Holiness Farel\nto the Lord\"; and therefore: \"all who devour hia will be\nrmude to bear grievous punisiment for their gut.\" \"\nStid R. Jou: For whit reason did God give Tseac rules\nof judgement afer He bad given them the 'Ten Words (the\nDecalogue) ? Because, as wehave been taught, the Torah vas\ngiven from the side of Power (Geburah), and.therefowe He\nXesired to give them pease ammng themscives in order that\nthe Torah should be abeerved uncer both of is aspects. For,\nas Abba has said in the name of I. baa, the world is,\nsustained by Justice, as twas eeated hy, and for, the princl-\nple of Juice. Aba sie sid that the words: \"Execute\nJudgement in the moming\" (Jer. x81, 12) mean that judges\n\nthey lave had arything teat or drink ince ho who-exceutes\n\njudgement afer eating and drinking i nota true judge, ait\nhs age beeen ae\nferent\n\nait were, gilt of seing his eihowrs hod, fe\nindeed, he gives the \"blood\" of his neighbour to someene\nelie, Now this is merely in reference to money matters: how\nfovich more, then, i ermvinal cases, When tia qusttion oF\n\nfe and death, should judges heware of eating and deinking\nbefore enscusing judgement!\" Said H. Judah: 'He who\nIhtraje judgement beinsye the supports of the King. And\n'what ate these ?Thoes mentioned in the verse, \"For I the\nLard eneeciselovingkindvent, judgement, andrighte\n\nighisnuanens and judgement ars the establishment of thy\nnore\" (Fs, Laants, 45); and also \"Ara in Fovinghindness\nwill he tirune be estabthed\" (Isa. xs, 5) (1228)\n\n38 vue zouan 141 fabage\n'TAKE VE MEE, tre, Notethe pasiveform Hishameru (tke\nhed, tye shall be guarded). We may trarslete: \"From the\n[Penalties Which I have threatened fora breach of My service\nYe sal be guarded, so tht no har ball come wo you\", and\ntherefore, MAKE NO MENTION OF THK NAME OF OTHER\nons, 'These words amy abo be expounded thor: \"Ye stall,\ntet bring i about that ye shall fallmong the nations in a\n'strange lara 10 that there be Fulilled concerning you the\nswords of Scripture: \"and there shalt theu terve other gods,\n-P (Dest ev, 36)\" RJdah eonsected thie ext with\nthe verses: \"Hear, O my people, and T will admonish thee\n\"There shall no yrange ged be in thee. Tam the Lord\nthy God, who bronght thee up oat of the Land of Egypt,\nete.\" (Ps; ixxxt, g-tt). \"These verse', he ssid, 'David\ntutiered under the inspiration of the Holy Spirit, and they\nshould be well pondered. \"Hear, © My people' is a re=\n'minder of the repeated admonitions of the Torah and of the\nHoly One, blessed be He, to man, and all for the benefit of\n'mani, that be observe the eoramainds of the Torah, for when\n'one (124a] observer the ordinances of the 'Torah end dil\ngently studies it tis as though he diligently studied the\nDivine Name. For the whole 'Torh isan enfolding of the\nfone Divine Name, the mise exated Name, the Name that\nsompeebends al other names; and hence if one diniisbes\nfis as linus he made yap i the\n16, Hence, according to our teaching, the words,\nand make no mention of the name of othor gods\" signify\n'ot ada te the Torah nor dirinih fren st\"\nse of ether gous\" signin profane\nbooks which do not ise from the side of the Torah, and.\nhhence we are forbidden tn study them: SEITieR Ler\nUF RE HEARD OUT OF TRY MotiTH, that is, We may rot\n'even meatin them nor receive teaching frm ther, espesially\nconcerning the 'Torah.' R: Judah expounded the passage as\nfollows. 'For what reason is the precept conceming other\nsols closely followed by the precept, THE FEAST OF Ux\nCRAVENED BREAD SHALE THOU REEF? Because the non-\nobserrance ofthis festival betohens lack of faith in the Holy\n\nse] aersnvaria: (ixon0%) oa\n'One, blewed be He, since that festival i cons aanicated\n'with Him' R. Ieaac ands 'Ie ie the same with the other\nfeasts and festivals, a they all are closely bound up with the\n'oat exalted Divine Name. Hence the dicram, that religious\n{ith is closely bound up with the thee festivals\"\n\nALL Tite MALES, Says R. Eleasar: 'Emphatically \"all thy\nmales\" asthey then receive blessings from the eternal spring.\n'Hence the dictum that every ciraumesed Tsralte is bound\nta appear before the Holy King so as to receive « blessing\nfrom the eternal spring. So Scripture says :\"sccarding to\nthe blessing of the Lard thy God which he hath given thee\"\n\nthat 3, from whence BI\nare received, Heppy\nther nations,\n\n'On ene occasion, when the Istaclites were going up to\nfxlebrate the festival, a number of idolaers mingled with\nthem, That year there was no blessing inthe work. Sa they\name te Rab Herainuiaa the Elder to canal hin about the\nmatter, He soked them: 'Did yeu vee any portent of this\nbeforchand ? 'They replied: \"We noticed om our return\njourney that everytshere the waters wore deied up, and there\n'wae continues cloud and darknes, uo that the pilgrime\n<ul not proceed on their way, Furthermore, when we went\nin ta show ourselves, the face of heaven was darkened.\"\nRR. Har'nuna trembled and said: \"Thete is no doubt but\nciter there are urpong you some who tre uncircumcised ot\n'that idolaters mingled thernseves in your company. For at\nthat time blesings come into the world enly through circum\nied Isadites. The Holy One, bested be He, looks at the\n'ssred symbal and sends down the blessing.' 'The following\nyear agsin a suunber of idoliters intruded themselves among\nthe pilgrims who went up to Jerusalem, 'Thew when the\nfestive offerings were being joyfully eaten, the Ismebtes\nnoticed thse people covering their faces with ther clocks,\n'and on further watching them they discovered that they\nfil not pronounce a blessing over the meal lke all the\nothers, This was eommusicatel wy the Court of Judges, who\n\nat crue goman ut [aqeregh\n'examined the srangers and asked them what kind of offering\nteas that of wich they had eaten portion? Ay they eld\nrot give a aitsfacory anawer, erther inquires were made,\nthat they were doatrs and = they\ndeath, 'Te people sid: \"Blowed is the Merciful\n(Ope uodetvered His rope, forasasredyblesing ony ets\n(mT, the holy seed the children of Fath, the eildren of\n'Truth That year was one of rich blesing in the word, and\nthe people exchitmed: \"Surely the righteous shall give thanks\nlino thy nameyet.\" (Ps cat 14) R.Hliyasaids \"Through the\nmerit of Israel sircumcsed their enemies have ben subdued\nBefore them ard thei posessons inherited by them. Hence\nhe verse: \"hee ties in the yea al al thy males appear,\n6°\" (EX. XXX, 23) i immediately followed by the verse:\nFor {will ast out rations before thee and enlarge thy bor:\net\" (Zid. 24); for the Holy One, blessed be Ife, uprontsune\nreupofinubhant and restore smother, andthereforeshall\nAil thy males appear before the Lord God?\n\n'Tue Loxo (des) Go. Judah\nsuperior spect ofthe Deity i called hy the lower Name, at\nater times it the lover aspect that ie given the sperioe\nName. Here inthe phrase \"belorethe Lord. God\" (hac DaY\nYHV1), the lover term Adm (Lerd) is expressive of the\nsuperior sspect.'Thismatter his already been expounded, and\nexpounded in various ways, which, however, all converge into\none, Blessed be the Merciful One, blessed ie His name for\nverre!\n\nBEHOLD, 1 SEND AN ANGEL wEFORE THEE. Ro teaae\n'quoted in tix commection the worda: \"Le hi kes ame with\nrneuth\" (SS, t, 2), and said: \"It is the\n\nrity of Teel who tye thin (eo God). Why doce she\nLet Him bios me\" intend of Let Him leve sme\"?\nas we have been taught, kising express the\n'leaving af spirit to apirit therefre the mauth ithe medium\nof kiasing, for it the organ of the spirit (breath). Hence\nhe who dies by the kiss of God? is s¢ united with another\n\nsetsnmarin (sxepes) 49\n'Spi rit which never separates from hte. Thece=\nfare the Community of ler! prays! Lar Him hia ne with\nthe kisses of His mouth' ehat His Spire may be vnited\nwith mineand never separate from it.The verse continurs!\nFar thy love is better than wine\" (Phd). Why isthe love\nsf the Holy One compared with wine, wich was the caose\n\nys\n1K Heaekth said: It is beter than the wine of which the\n'salmist said that ie \"maketh ghd the bea. of man\"\n(et 1g) Ke Ju ered tthe Yet \"And Jaco\n'ice ard wept\" (Gen, xxx,\n\nthe incensiy of his ach\ntenet her overpowered him, and he found cei in wears,\neis tewcy it alo nya of Keay that he koe hi (Jacob) and\nthey wept\" (Gen. xeat, 4); but ae has been said the word\nearibn (wi he Wind 1) (mcr) dt oy\ninsincerity of Essu's less! for there was\nof spirit with sprit there and concerning hit ite\nwritten: \"The kes of an enemy are abundant\" (Prov,\nje. superfuos, burdensome); they are windy and\ntetoken'no attachment of spirit. As long as the Holy One\n'vas dwelling and toring in the midst of Israel there was a\nferlet union between Spirit and spirits concerning which\n{tis writen: \"And ye who cleave tothe Lore your God, ye\nae ll sve to-day\" (Deut, 4); they clave 9 one aorher\n'every posible mariner, aud were not sejarated. But when\n'Moses heard the words, \"Behold, | seu an ange before\n'hee fe knew that it rmeant separation, therefore he aid:\n\"it thy presence ge no, carry we not up hence\" (Er. tt\n15)Sad B-Abla Note theversethatimmedinely precedes,\nsin, The ft f the atria of thy land thow sale Ben\nthe house of the Lord Thy God. 'Thos shal not sethe\nad in his mother's milk\" 'The eonneetion is 23 follows.\n\"This verse indicates that one may not mingle leer srades\n(ihe Kifoh) with higher oves (sfiroth, lest the ower\n'se shoold imbibe nourishment frum the inner one, the\n\n\"Ath eB Satan axa\n\n350 ux z0An [ragb-tasa\n'ne being from the side of impurity and the other from that\nff holiness. 'The \"'mether\" here mentioned it the Com-\nmunity of Isc! (the Shekirah), who is called Mother, and\nthe \"id\" symbolizes the principle of impurity. Therefore\nGod suid, \"{Since you tay indeed cause such separator\ntehold, | send My angel hefore thee\". But Moses sti\ntake this command [not to seethe 8 kid in its mother's\nmilk] as a promise that Thou wilt net separate from us;\ntherefore'! thy presence go not, carry us net up hexce'\"*\nSaid R. Hleuzar: \"This the Holy One sad inorder to soothe\nthe fears of larue, beeause He faved them. He was like unt\naking who alvays desired to walk with his son and never\n'entrusied him to anybody ese, 'The sen ance came to his\n{ther [125e), but felt chary of acking him to go out with him,\nThe latter noticing i, said: \"Captain So-and-so will accnmn=\nfrany thee upon fhis'way and Wil teke eare of thee\" then\nadding: \"Bewore of hey\" (y. 21), for he is somewhat quick-\ntempered, Then sud the son: \"If se, eter 1 hall rea\nhere or ele hat must come with me; for Lahall not separate\n'myself fom thee.\" In a snslar fshion the Hly Ore trst\nsai: \"Behl, Y send an angel before thee, 16 kecp thee\nthe way. Beware of him, at oli his veiee, provoke him\nrot\" Then Mases sid: \"If'Thy presence go tot, ex ts\nfot up hence.\" When Re Simeon cane, he foued the\nCompanions discussing this subject. Suid he: Eleasar my\nson, thou hast spoken well, yet mark thin, On this occasion\n(hon God said that He woul! send an angel) Moses sd\nothing and did mot objet, beowwee ne separation yas\nimplied in the promise.\" T have already explained this to\nthe companions, [tin trur, some urderstand it jut i the\n'opposite wa,\" but that in not according tothe inte\nbof the ancests(alsugh at bottom there i no cantradision\nberwee the two} Here, ap L have said, Motes did\nsbject, but he did Inter, when the Holy: One atin sui\nsend an angel before thes\" (Ex. xin, 2), without\nying anything amore about him, But hers we have the\nsulditional explanation conceming the character of the angel,\n\n$e, ec Aap te demmnnstes Mau\" te Aged\n\n54) dronirariy (xoDu2) ast\nfor it says: \"But if thou shalt indeed obey his (the ange'\nVoice and do all at 1 speak—\", indicating that God vould\n'speak through the angel; and similarly it continues\"Then,\n'will I be-an enemy to thine enemies, and will afflict them.\n'Unc affix thee\", showing that everything. depends upon\nthm.' Said R. Judah: 'Should one sa that on both occasions.\nitis merely an angsl that i refered to, then we have sy.\nthat Mexes ade to objection on the fit occasion because\nIhe did not see an oppontusity, but ow the second session\nIhe did cbject, saying, \"IT Thy presener po not etry ws HOt\n'up hence.\" To which R. Sheu remarked: \"The long and\nthe short of it © that Moses did not desice that an angel\n\"shuld seoompany them, therefore be sad: \"IF now T have\nfound grace ia thy sight, O Lord lt my Lard, I pray thee,\n'goamong us\" (Ex. oxy 9)\"\n\n\"Dhow abalk not scethe a hid\nmilk\" (e. supra wught nx this prose\n'ohave read, \"in the mother's\" rather than\nFer if the \"hid\" represents the spirit of impurity and the\nmother\" the Shekinah, dare one thin amen Ghat the\nCommunity of Iorel (the Shekirah) isthe \"mother\" of the\nspirit of impurity the Cemmunity of Tarac, concerning\n'whom R. Simeon has aid\nsevence of laa, part and\n\"For the Lords portion te his people\" (Deut, xxatt, 9)?\n1 question is good, and yet. Abbe\nremark js correct, See now. Twn powers hold fart te the\n'Shekinah imbibing strength from Her strength, ard elnging.\n'one to Her right hand and one to Her left, Therefore vome\nincline tyuaris the right and some towards the If ard all\nGepend upon thie haly \"Mother\". Tat the things af the\naft are attached to thie Mother ony when she herself\nibis From the \"other side\", and the sanctuary is defiled\n'and the mighty aexpent begine to manifest himecll. Then\nthe Kid sucks of hie mother's milk, and judgement is\nreused. For thit razon the Teaeites hattened to bring the\nfratfita, and when the prest had taken the bastet of frit\nfrom the Rande of an Terarlite and set it down bere the\n\na2 vite 20WAK Ut\ndaar, the ter wold begin to reitethe sory of how Laban\n(Cs syran®, ef Dest xx, §) came wth his withcat\nfo sityet Jacob and bis hoby descendants but dit not\n'meee and arava not delivered to the \"other sie\nTt camcerning thin due i is writen: \"The Bit of the\nSitus of thy lel chew shale bring aw the house ofthe\nTard Thy Ged Thou shale nt esthe the Kalin isothe\nsnl, so dat the kl, ramely the \"other wie, shold\nfo ok the mi of hig Smother, and the sanctuary he not\nGeile ard the severe jgrment be not rome. Therelore\nthe bol sedis prohibited to oat fs together with rik!\ninorder that place in heiress should not belted o him\nwho dees net helang to it; for on this action the thing\nspends the act below affects the aciviy abeve- Heed\nae the Isaehtes above all the heathen nations for that ther\nTore says concctrang then: \"Ye are the children of the\nLaré your God\"; Tho ar an Bay peop the Lord hy\n'God, andthe Lard uch cose thee to Ben pear people\n\"unto Kise above all the nations that are upon the earth\n(Deut nt 9 2)\n\n\"Tein nt Garth in-the mysteries of King Boom' book\nthet he wh estes componte Of fash and mi or drinks\nrlk shonly after eating meat, will appr for 9 sce of\nforty divs tothe vision of the accninp angel in the apect\nof slaughtered goat, with mags ofimpare powers 1358]\nSurrourding hin, and he cites unhol udgements to be\nawatened in the world. And shod he beget a som daring\nthose forty days, the latce will imbibe fue soul and she\nIreath of bis pint Irom the \"other side\", It says, \"Ye\nstall sanenty yourself and ye sill be holy (Lewy 44,\nwi spite hat he who endeavours the holy aie\nFrom abone, and, conrrivise, he who dees Hill fe\nlavan ont deficient by the anboly posers asin weiten\ninthe preveding verse (43): \"Ve shal not wake yourselves\nSloan «thet ye shall be deed.\" 'Thi i an impuriey\nhich i sccediogly prow and which cans be done awsy\nwth 'y_meane of priftatien ax ean ether dafilements\nTesides such a person, having come tn Took, even in eter\n\nOnl\n\nssaarine (80005) 355\nve have sadd—guesin constant far\nss for the human image bas daappeara ror\nboth is inner and his outer anpeats, R. Jee ted st one\ntime to allow the eating of chicken with cheese or with rll.\nRue R. Simeon aad ante hires 'Thou mut oot permit thie,\nlest thou thereby open the door to evil poners. Doss ane net\nyg nae: \"Gown ro away depart and ce nt\n\n\" Tsay to thee, thou must not do this\n\nThou shalt net eat any aornination® (Deut. Xi, 3), where\nthe word \"any\" iecludes every kind and sort of food which\n1s fortcden Therese taahion that Daniel; Hanada,\nMishael and Avariah were delivered from their trials only\n\necu they had ot deed themselves with forbidden\nSail, Jah \"Bis writen: \"And Daniel purposed i his\near that he wll ot defile hinwel? withthe portion of\nthe kings reat\" (Dan. 8), nd there ies tration that he\nWicked Nebockadnessar weed, apan from the ather strana\n\"shes for which be had parity wo eat flesh wth mie\n'nd cheese with meat. Heeaune Danie refrained from par\ntaking of such food, when he was thrown ita the Kors! den,\nke attained fully to vhe image of the Lord, his pefesed\numa form nat charging to any oer, sotht the Hons were\nstruck wih ave before hin nd id him no Ine. On the\nther Band, when the wicked Nebuchadnezzar was deprved\n'his kingdoms and ie ele withthe beast ofthe Held, hs\nIhuman ernie was aber vay frm hie and free that\nfay he aid not bear the impress of mun, so that all the\niets of the fied considered irs as. one of thenscies and\n'would ready have devoured ity Had it vot ben tha\nTras decreed from hesven that he should become an object\nAf derision t all ne, ust nh in i tie ha \"eof\ning\" (Hats, 0) Te writen concerning Danial snd he\n'companions tht \"atthe end af ten days thee contenaners\n\nSppeared fairer and fatter than the ellen whidh did et\nthe portion ofthe king's meat\" (Dar. 1, ) This was hexose\nthe image of their Lord was ct removed rom ther, wheceas\nfrom these others it wat. What was the cause ofthis? The\n\n354 ME Zomax IL [nase\nTact thatthey didnot pollute themselves with he abomination\n'of the probibited food. Blessed are the Isaclites who are\n'alle 10 be a \"holy peopl\n\nWho said this?\nsas it ia writen, \"And Moses went ap to God\n'3): And for what other purpose was Moses call\n'Seublsh the covenant, for until thr time ft had not yet been\n'completed becnue of the incomplete <ireumcision of the\nerates, ae iis writen: There (at Marah) he made for\n'thema satute and an ordinance\" (Es. xv, 25). these referring\ntothe two sete connected with cirsumeision: \"and there he\n'proved them\" (Ubi). that is, when the holy sign of the\n'coverant was manifested in them. Then the covenant ais\nfstabished through Moses, as it is written: \"And Moses\ntook the blood and sprinkled it on the people, and sai,\nTichold the biool of the covenant...\" (Did. x41, 3),\nR. Issac drew attention. to the vere: \"And Moses took half\nof the blood and put itn basins; and half of the blood he\nspilled upon the altar\" (ed ¥, 6). \"The \"wpon\"', sid\nhie, is of speaal significance, indicating that the covenant\n'as made with the highest grade,\n\ntain the ave indication asin the verses,\nto mye from ala (Jer. 20x, 2), and \"and hin ster stood\nfor off\" (Ex. 11,4); namely, at R Aba pointed cut, that\niil that time the Moan (that i, the Sheba) wat the\n'wane, for Her Hight wnsabicured from before the eyee of the\nTaeites; but when that hour wat arrived they were made\nmare worthy of their holy portion, and established. a holy\ncovenant with Her and with the Holy One in all His\naspects.\n\nWhy did theShkinah say 9 Moses, \"Go up o the Lord\"?\nInorderthat \"Istacl and Tmay now, through thy mediation,\npartisipate as one being ia the Divine perfection, which has\nfot been the case hitherio\". So what did Moses do? He\ndivided the blood into two parts: \"half af the blood he\n\nsrr (exonon) 355\nea upon (+264) the atar\"—acourding to the sgui\n'ance which we have already reveated-and the other half he\nsprinkled upon che people and ssid: \"behold the blood of\n'the covenant, whieh the Lord hath made with you\" (¥, 8)\nHee pur tit atoon 1s aasins, 'Thie is an allusion t0\nthe words: \"hy save ia round basin\" (8.8. vt, 7) hil\n\nin applied to the Shekinah.\n\nAso Moses zon snats, con sean 10 rH Lon.\nHappy was the lo of Mons obtaining x rile vouch\nssfed tne hes moral {The sales, to, tne tone\n'exalted heights than ever before. In that hour they were\nEstablished in the holy ensenant and ven the lad tidings\nthat sanctary sosld be erected in their mist ai\nseriten: \"And let them make we 3 snr, tne T may\nhel among the (8,8)\n\n[AND THIEY SAW THE GoD OF ISHABL, AND THERE WAS\nUNDuK wis FEED AS Ur Wad 4 FATED WORK OF 4\nSarena sro SiR. Judah Tein writen. \"THis thy\nSaterets he tom palin tee\" (3.5. va, 8) What love, ined,\nIna the Holy One bestowed. pon the Community of Tus\nin the He ever separaten Hiooll from her, bus i per\niy ard perfectly nts with ar, oven as a pate rae\nsshich mate and fora at one in sorplots and cotil\ntien | See now. When Nada snd Abi sn the seventy\ntilers aan what id hey actally kee? They saw the\nGod of Tract that is say, the Shrkiaab manifested\nHerelf unto them.' But B. Jou snterpreted the demon-\n'sraive proroun ath inthis vere (\"and they saw adh the\nGod of Israel\") as denoting something more, over and\nabove R. Judah's exposition, a kind of extra quality of\n'enlightenment, as it were—although what they saw they saw\nfrom a distance. R. Ise asked: [lt sys here, \"Under his\nfeet wn 25 it were a work of sapphire toney but Exckiel\nssid) \"This is the Hing creature (Hasah) which I saw\nUnder the God of Ira bythe rise of Cheba\" (Eee. x 20)\nNow, whch Hayah & Bere tndiated ?\"-R. Jose epic in\nthe name of K. Hiya that the reference is t0 the litle\n\n356 'rut zouAn 1 [1266\nHlayah.t \"But is there then such a file Hayah? 'Yes,\nassuredly thee i. There isa little one and a spetior one,!\nand thete is aloo a very litle one. Av for the last part of\n'the verse which is beidg treated, namely: \"And under His\nfect as it werea paved work ofa sapphire store\"-—what was\nthis which they saw ? They beheld the precious stone with\n'which the Holy One will build che furure Sanctuary, as fis\nwritten: Twill hy chy Sones with far elours and lay thy\nFouesdations with sapphires! (Ia. 1s, 14)!\n\nHe carp Norse wan wos THE somues oF Lanazy;\nAxe TithY saw Gob AND pin RAT AND oMIsce_ The\nnobles of Irae refers to Nadab and Abshu: their purish-\n'ment wat postponed. R_ Jose declared that these words were\nsaid in pease nf them, for \"they dif eat and deink\"\n\ni to say, they feasted their eyes on this splendour. Suid\nR. Juda: 'Te was indeed «true parang and a true noarish-\ning, anda mos veritable and perfec uniting with thesupemnal\nworld, Oh, if they only had not later sinned !\" R. Eleacar\nsaid: \"Israel also at that tims* became qualified for a reve-\nlation, and the Shekinah was urited with them, and the\n'muking of the Covenant and the giving of the 'Torah all,\n'took place at one and the sime time; and never again was\n'such & sight youchsafed (o Israel, In the time which is 10\ncome the Holy One, blsaed be He, vill reveal Hime unto\nHis children, 50 thai they shll perceive Hs fll glory eye wo\nye and face to face; as ite writen: \"Fae they shal ee eye\nto eye when the Lord shall bring again Zion' (Is. 1, 8);\nand it ie alo written: \"And the plory of the Lord shall be\nvealed and all lesb shall sex it together\" (Ibid. x, 5).\n\n\"xtigton Attach *Sadlpon \"Te Za eda pe\nre hat he Hrs ede te te (seh ek ps Ber\n'herve te Lx Rahh ae\n\ntafo-s268)\n\nTERUMAH,\nBx my Ioaavit, 19\n\nAnp THE Loan sPake unto Mosis sAvING, SPEAK\nMEAVE OFFERING. R Hiya, on coming to this portion,\nquited the verse, \"For Jacob hith chosen Jah unto himself,\nIsraelis his costly possession\" (Ps, CX, 4). Said eHow\nbeloved must fsrel be othe Holy One, blessed be He seeing\n'har He has chosen them and desired to unite Himselt with\n'hem and be bound up vith thei making them 2 ration\n'angus theaughout all the work asi & writen: \"Who is\nlike uate thy people Earl, a unique people on eatth?\n(@ Sam, my 23). And they, to0, have chosen Hlim-and bound\n'themselves up with Hm 48 it iswriten, \"Jacob bath chosen\nJah unto himaslt\" (+208) Ves, for over the other nations He\n\npointed cslestal principalities and powers, but rouerved\nlarsel for His own special portion\n\nTR. Simeon sissoursed on the text= \"Who is this (cuit)\nthat looketh forth a the moming, fir asthe moon, clear as\nthe sun and terrible as furnished with Sanners?\" (SS. 7.\n10} He said: \"The words \"Who\" and \"This\" denote the\ntwo worlds: the \"Who\" symbolizing the most supernal\nsphere, the unknowable beginning of all things, and This\"\na Iawer sphere, the so~alled \"ower world\"; and these two\n'ace indistlubly linked together. When they frst uci, this\nlower world \"looks forth as the dawn\" when itis striving\nto necome bright; when they draw closer, iis a8 \"far asthe\n'oon' when the sun's rays beat upon her; and finally itis\n\"lke the sun\", when is moonlight becomes full. Its then\n\"terrible as furnished vith banners\"; yea, mighty to protect,\nall, farnishsl with power frem she supernal world, ehrough\n\"Jacob\", de \"complete one\", who united the iw works\nsnc, He united them above, and he united them below, and\nfram him foued the ewelve holy tribes after the superat\npattem. Jasob, who vas \"a man of completensis\" (Gen.\n\n38 'ie zouan 10 [ae\n2, 27), brought harmony 10 the two worlds, af has been\nfe explained Other and laser men, however, win\n\nfollow Jacob\numcover nakeclness! (0. dis\nret) both above and below, causing\nWorlds, and engeedering separation, ais wrt\nshalt the take a wife to her scter in her Hie rime to vex her\"\n(Lev. xvi, 18). And should it be pointed cut thet even\nJacob was not spared this enmity in wives, as we read that\n\"Rachel was jealous of Leal\" (Gen. xxx, 1), then would 1\nsansuer: Surely 3 ! and how could it he otherwise ? For\n'the whole longing and the most ardent desire of the lower\n'world (symboized ly Rachel) isto be in all cuter seeming,\nlike unto the upper worl (symbolized by Leab), and to\n'usurp its powers and reign in ts stead, So not even Jteob\ncouldsueceedn bringing perfect harmony into being between,\nthem. Other men, therefore (by sarrying. two sisters),\nwill cause only eemiry, separation and chaos, \"removing the\n'el? feem the hidden places in ragard both to the work\nabove end to the world below, \"Who\" and \"This\" are\nlowe and siserly\naffecion. They are ako called \"mother and daughter\",\n'And he who \"uncovers their nakedness\" stall ind no por-\nton in the workd ro come, nor any parc in the Faith.\" R,\n'Simeon continued: \"We havea tradition that when the Holy\n(Ore, blosed be He, crated che world, He engraved in the\nmidst of the mysterious, inefable and wot glorious lights,\nthe leters Yad, He, Vou, He, which are sn themselves the\nsynthesis ofall words beth above and below. 'The upper\n'wa brought to completion by the infuence symbolized by\nthe Jeter You, representing the primordial supernal point\nwhich iawed from the aboutely hidden and unknoweble,\nthe mysteiaus Limon (Bn-Sif), Out of this unknowable\nfeed a slnder thread of light which was itelf concealed\nand invisible, but which yet contained all ether fights, and\nwhich received vibrations rom That which does not vibrate\nand reflected light from That which diffused it not. This\nsleaderligh in turn gave birh to another fight whereia to\n\n\"ny marine Lath nd Rahel Zr, Canes, 53h,\n\nsa6breyd) ——remintan (exo9us) »\napart and to once isfy and inthis ight wore woven\ntd fakin Gu pistons oleh tre ik Ent re\n{tnt slender ight he ees to hie foe and shine\nthrough the other light. The light which issues from the\nfy and tert, and i expen, and\n\nich illamines al sxeseing world\nFilden and unknown world Jn which dell six myriad of\nthossands of super! powers and bas. When the worlds\nters all completed [247] thay were Joined ito a single\nCrjonim, and are smblzed by the eter Vi (~ax) when\n{Cis united wth the veied worl And thi fs the eoerc\n'neon of the words, \"Tor Jasob as chosen jah unto\nTint\" Bye shen the Ve energes selon fromm\nthe Vat He, shen aa\nthat soa, to thor men permission has met teen\n{epee to the gh pote (RED) et aly\nthe \"enaly pomeston\" (Mall), which lee pede\ntr fr they on antend her etenton fc ot\n{ual atinment, ax Jcoh cid\n\nTR Judah connected this text wih the vert: \"0, bow\n(ai great eh goons wich thins has fen for them\nthat farther; which thew has ong fr them that trast\nin thee before the sons of men !\"\" (Ps. xt, 20). 'This verse',\n'id, hasbeen well enough expounded bythe Compan:\ntone but the \"oly fim\" (R. Sonor) tnd ih oe of\nthe despest of the eerie Ieion. The supreme: gray\nsorely tnown as \"ihe supemal work\", He designated\nSe\" Wha\") and the loner wade hnown 2\" lower\nsri i esgnaed \"Af (Wht 2, \"How and we\nfey bese tng tat MON ents cr alba eo\nSnacht andead!—weniea all tae higher grader sen\nfilly ead ae ubmimed in, Why i the word bela\ncalled Mal\"? Vesna, alton the emergence of the\n\nferal fcores manifest in that last ofall he grades to\n4 greater degree than at any prerions stag, it ill ys\nico: What cet tho ? What krowest hn As othe\nswors \"grea ie Thy godess, thse connote the Founda\n{om ofthe worl, abn the vere, \"rst goodness towards\n\n\"Yad He\n\n30 me zonaK [rszentayb\n\nthe house of Ismet\" (Isa txt, 7). This here sad 10 be\nidden\", because it has been stored away like the primar~\n\nLa igh (hich lea \"goa.\n\n\"Which \"Thos\n\nIehind the creation of the (lower) heaven and earth, and\nthis is also the hidden force behind the building of the\n\"Tabernacle, which was erected in the likeness both of the\nworld above and ofthe world below. This isthe significance\n\nthe\n\nfof the words) \"that they take me a heave offering\"\n'grades besome united as one is the Taberracle which\nemblem of that union.\n\n1 Simeon, Ry Elena, R. Abbs, and R. Jose sat one day\nunder a tree in. valley by the Lake of Genessareth, Said\n1H Simeon: \"How pleasane i the shade of these ees!\n'Surely the beauty and peace ofthis place fa worthy of being.\nferwned with some sspostion ef the Torah? He then\nbegan t diacoure, saying: \"Tt i» written: \"King Solernan\n'mode bien a palnguin (opiyen) of the trees of Lebunn.\n'He made the pillars thereof af silver, the botinthereaf af\ngold, the covering of it ef purple, the midst thereof eis\npaved With love by the daughters of Jerusalem\" (S.8. 11,\n9,10) This verse weinterpret a follows. Apirionsymbalizes\nthe Palice below which is formed in the likeness of the\nPalace abone. This the Holy One, blewed be He, calls \"The\nGarden of Eden\", for He created itn order to satisfy His\n'own ardent desire or joyous and continval communion with\n'he souls of the rightenis who have thei abe there\nbeing those suuls which have no bodies in this world, These\nall ascend and are eroyned in that pace of perfect delight,\nand have each thei appointed placer From whence they ean\npercsive the loseliness uf the Lond and parle of all the\nAelicious stearic of pure balaen (apareamon) This apar-\nsamox symbolizes the hidden Supernal Palace, whorene\n\"airyon is the Palace below, which has no \"stay until it\n'obtains it from the upper Palace. [1274] Now the streams\n\n1 Vn aod Malan the red vel ich ars th\n\"wuppre at heleter 8\" (thramon oro the ter nee,\n\nnazi) FeweMant (ExoDUs) yor\nof this aparsamon issue forth from the celesial sphere and\nthe souls which have no earthly bodies ascend to imbibe\nrom the ight which emerges from them, and to revel therein.\nAAs for the souls who are clothed in bodily ruiment and\nsgarmented with flesh they. ascend Ukewise and imbibe\n'ourishment, but [rom the light oF the sphere aperyan, for\n'hat fs the region which apperains to then: which having\ndone, they descend again. They both give and take. 'They\nemit avec savourn from the good works which they have\n'wrought in this world, and they imbibe the aroma which\n'wae eft in the Garden, and of which i is written' \"ss the\nsavour of the fell which the Lon hal Messed\" (Gen.\n3xvit, 27), the \"field being the Garden of Eden. And in\n'this Garden all the souls appear, both those who dell in\n'arty Bodies and those whose sole being and joy isin the\n'world above. 'The verse proceeds: \"King Solomon made\nhim': that is, Hle made i for His own glory. Should ye ask,\nBat do nor the soul of the rightesus share the joy with\nHim 2 I vould say, Most assuredly! For His oy would be as\n'aught without them, sinee to have pleasure im their com-\n'panionship is the very essence of ic desire and delight.\n'The term \"King Solomon\" refers co che King \"to whom\n\nrave, the Supernal King: and the scm\n5 refers fo the King Mesiai.! \"The trees\nof Lsbanan' dencaes those treet which the Haly One up-\nrooted and plasted in another place, = # ie veriten: \"he\n'ndars of Lebanon which he hath planted\" (Ie cw, 16).\n(OF these tree the upryom wast. And whit are these\ntrees, the trees of Lebanon!\" ? 'They aze the six primordial\nDass of Creation, Now each ofthese Days perfarms in this\n\"pirvon® te par which wasasigned tot,\n\n\"iy the fine ordering the priveval light which was ater-\nwards storedayay' was taken fromthe Righ Sie and brought\nito the spinyow by means of a cerain \"Foundation\", and\nferlormed its function therein. Afterwards the spryur pro-\n'duced an image in the likeness of thay original ight, as ls\nIndicated by the words, \"Let there be light, and there was\n\na bea. a Themed Behn \"reve\" Ieroton,\n\npave\n\n36 sue gouaw uit [uszb-rsta\nlight\" (Gen. 13) th epetion ofthe word igh denoting\nthor the fre ihe browghe forth another light. This woe the\nfit day of the \"ree of Lebar\n\n\"iy the second ordering, there was drawn from the Left\nSide the evision of waters through the sake of «mighty\nfre, which entered ino this irom aod. performed i\nfunction therein, dividing between the waters ofthe Right\nSide ard those of the Left and afterwards the apiryon\nInought Foal an image inthe Bhenes thereat. This Was the\nsecond day of the \"tres of Lebanon\"\n\n\"iy the third srdeeng, there was dra from the sphere\noft cenve and the Right Side a eran third dey whet\ntide peace in the world and from which were desved the\ntexts ofall thing 'Thiaprformeditefaretionin the epiyon,\nand brought ford vations species, herbs and. grames and\ntrees Tt Hkene wae It there, and the apijon brought\nforth similar species, ard this wan the thi day af the\n\"tres uf Lebanon\n\nTy the fourth andeing, the light of the sun was kindled\ntoillumine the darkoes ofthe apiryon, adit entered therein\nto give light, bu dd not peror function tl the Bit\ndy. The epinyoe prosiced in the likeness there, and th\nwis the fourth day of those \"tees of Lebanon\"\n\n\"ay the fith ordering, there was produced a certsin\nmovement [1384] in the waters, whick lboure to being\nfort the ight of te owering of the fourth day, and it\nperfused its function in the pir and beouyhe fr\nSerius species and all ermtned in suspenoc anil the sith\n\"iy, when the pizyen brought for ll tha mas red init,\n\ni the earth bing forth Hing orestre\nsve the th dy ofthe\n\n\"The sisth ordering was the day on which the apiryon\n\n'came irto completion, and apart from that sith day of\n\nCreation it can have nether completion nor life-energy.\n\nBut when that day was at length arrived the epityon was\n\nceompleted, with many spirits, many sculs, many beautiful\n\nvirgins, privileged to abide in the Palace of the King. In the\nThe elk\n\nsy] 'Tenet (exonUs) 36\ncompletion of this day the previous five days are completed\nsls, and the upper and lower spheres are perfectly united in\nfiends, in jy, and in one arden deste forthe compan\nionhip oftheir King Thus vas the apiron sanctified ith\n'superna sanctitcaions and crowned with its crowns, unt\nfinally it was exalted. with the Crown of Rest and was\nesgnated with a noble mame, 2 mme of holiness, 0 Wt\nSabbath, which presage rex and peace the prfext han\n2aton ofl things both above and low. Tati Ge sya\n'inte of the word \"The King Solomon made kim an\n\"apityon ont of the tees of Lebanon.\" He who in worthy af\n'his Apion ie worthy o ll hinge ib worthy to repose in\nthe pesce of the Holy One's shad, a written at\ndown under his shew wih great delight\" (8.8.1, 3). And\n'ow, as we ourselves here at under the shadow of tia peace,\nit behoves us to observe that we relly abide i the shadow\ncf the Hely One, within that Apiryon, and remain for ever\nthere: and we mbst crown tis place with superna crowns,\n40 that the tes ofthat Apiryen may be indved to cover Ut\n'with a shade ye more comforting\"\n\nSo they began to discouise upon holy and supemal\nsatire Simeon fist spoke saying = \"Tis writen: They\nshal ake me hewe offerings on the part of every whose\n'an i willing ye sulle my feta\" \"ysl ake\n'Me!\" 'Ths signin that he who aspiestovanla pity and\nFellewship with the Holy One, blest be He, mus not be lax\nor roms in hie devotion, bat mat be ready and ling to\n{ring eecifies according t he strenggh= acoerding asthe\nLord Gol Tath bleed thee\" (Dest. x, 0). 'Trae. i\nwriten. \"Come ye, fay wine and ilk without money and\ntrithout price\" (ea ty, 1, and this in reference te work on\nThalfof the Holy One ue this only indeates that whereas\nKnowle ofthe Holy One and of His Torah can be acquired\ntrithout price ar fe, the doing of good works forthe ke\n(Of Heaven requires sienifie and must be \"paid for\" vith\nfall price; otherwise the doer i not worthy to draw down\n'nt himelf the mirt ef Holiness fom abore. tn the book\n(of sorery from which Astineda ght King Solomon, ic\n4s write tat he wd desires ur reanove fo Hine the\n\n264 rier zonAR IME [ve8a-1a8b\nspirit of impurity and to subd that spisit, must be pre-\n'pared to pay in rturn fr the folBiment of is wishes what-\nfer iseminde. For he api ofimpusy emp te hear\n'of man with many allurements, in order to take pi abode\n'with him. But the spint of holiness is not so: it demands a\nfull price and strenuous efor, purification of one's self and\n'one's dveling, devotion of heart and soul; and even s0 ane\nwillbe icky 19 win it to take up its abode with him. \"There=\nfore one must beware and walk straitly according to the\npaths and ways of righteousness, cerning nethee 0 the right\nhand nor 10 the left; for otherwise, even if it fad entered\nYo 3 man, it wll straghtway depart from him, and there=\nafte ic will indeed be passing tard to recal it agin. Hence\nthe expression, \"Let them buy (\"lakal\" also means 'to\nbuy\") unto Me\". OF avi MAN: from everyene desery-\n'ng the mame of \"man', that, from everyone Who prevals\n'over his evil inclination. \"That giveth it willingly, with his\nthea\" namely, [1284] he with whom the Healy: One is well\npleased, for Ho—the Lond —is Himuelf the \"Hein\" it\nfe writen: \"My heart sid te theo\" (Pe. x471, 9) \"the rock\n'of my bean\" (Uhid. 13x11, 21). So alan bere, \"Ye thovld\ntake me a heave offering from him with vham Tam wll\npleased\", for there alone can the acceptable sctifice be\nfound, and in no other place soever. And how may one\nreeogtize a person vith whom the Holy One is pleased and\nin whom He bas His abode ? When we observe that a main\nendeavours to serve the Holy One in joy, with his hear, soul\nand vill then we can be quite sure thit the Shekinah has\nHeer abode in htm, Such a man is worthy to be wel pad for\nhis teaching and companionship. 'Therefore the ancieats\n'said \"Auy thee » comparion\" (ke. teacher). \"Buy him for 3\noor price, in order to meri the Shekinsh's presence.\nTherefore also one must pursue and nun afer the siser\nsand \"uy him fora good price, in order that the Als of sin\nmuy be purged away from him and the spirit of impariy,\nthe emanation of the \"other side\", be subdued. He who\nsucceeds i redeeming such a sioner can justly consider\nhimadf the \"sreator\" of the renewed and quickened soul,\nie An\n\n1280) \"Fenustan (Ex00Us) 365\nand such am act is the greatest prs (of God) imaginable.\nandi exats the glory ofthe Holy One blesed be He, more\nthan any other circumstance or deed imaginable. Why bo?\nTecaue by his ation in tuming the sinner fom wickedness\nhe helps to bring into subjection the \"ther side\". Therefore\nitsays of Saron:\"\"And he toned many rom ea (MaL U6)\nand hence, \"My covenant was ith him Le and. poae\"™\n(ite. §). See no. He who Seeks a sinner takes him by the\nJhand si induces hn to pve up his evil way, such # ae\nfs clevated a2 sone other can be, yes, even ith three\nparticular deer, namely by his ening the \"other se\"\nWw bo sibucd, by snugsifing the lary of the Holy One,\nfd by autaning though the mer of hs good wath, she\n'ery equilbrium athe worlds both the upper and the ames\nspheres Coneerning auch aman iin wsittns \"My covenant\niets if and prac,\" He willbe worthy to 08 his\nGildcenechiden; he ts worthy (ony ths world and the\n'wort to come, and none of the loc of jeden bal\n'tain any poter whatever ove hm to ehasive him, ether\nin this word o in the world to come. He wil passthrough\n{ele gates (oF the frmamen), and none will hinder im\nGare ih 8 es wi: Heese\nmi 'ath, the generation ofthe upright sl\nHesse is rigteonssendurth fr eve. Uno the\n'ightcous there aracth light in the derkne\" (Ps exh 3-4)\nMin a certsin Upper Chamber there are three colors\nwhich fuim in one fame. 'The flame emanates from the\nSouth, which she Right Side, The dree mysterious cols\n'whieh compose this fame procead in tree separte dee\ntien: one gore upward, one dwn, and ne Acker appear\ning and dnappecring when the sun shines. The estou Which\n'aces in the fat appear, Tein of 4 whitencos more\nheating chan nay knows: e cote ini the ame aa a\nlide absorbed ines it, though without losing ite identity.\nTreats upon the top f that Chamber, znd wien the Ire\nites enter the eyoagasuen and pray) a4 son ax they aru\naarived ar the end of the Gaui (Retention) prayer\nnamely, at the wards, \"Blsted art 'That, O Lard ho\nredeemet Tere!\" and gn stright onto the Abidah pres\n\nsti sue zouan i [athrage\nthe white and tacentexlour descends upon the Wop ofthe\n{Chamber and weaves a row of the prayers of the peoples\nand herald rey iy the Flevenly courte and. roca\n\"ened are oly people for that ye perform (cae) god\n(1) before the fice the Holy Ove, Bese be He his\nFe the inner significance of the words, \"have done what =\n3), gamely, that\n\nconnected ly his devotions \"Rederapton\" ith\njer\" Far wlen the paving people have feached the\nwords \"priest the supreme God (inthe lst hymn\nbefore the \"Kighicen Benedistons\") and the white bright-\nness rest, a8 we have sig, upon the top of that Chamber,\nthe Zadéit is roused vo pin the appropriate Place ih love\ntui joysand all the \"iby\" are united\n\nthe higher withthe fcr and all the el\ntnd gow oth divine superar, and al are unite\nRighaove whe ix deignaed \"Good, ae tf writen, *Say\neto the righteous that he i god\" (Ie. tH, 10) And He\nites them all nthe silence of eee joss andl kiss of\nfriendship: and eventing Is united in the Chamber. Ant\nwhen the worshippers arrive atthe prayer \"Grant abundart\npeace\" (atthe end of the \"Eighteen enedietons\"), the\n\n\"ver thc goes et of den\" dos his serie in thi Asem\nbiyand ll me ik eave rom the King, nnobumantsing\nrorany other sented thing may terse be oun tha\nPresence, nr may any petonary prayers be paved hem,\n(1399) bi\n\n'one mist \"ll tipon the countenance\" (say\nprayers) Why ? Because thet dine is the te\nlf service, and every being that dwells upon the earth muse\n\nand stashed hore hie Lord, covering his face in great\nsive, and let his soul join the serine ofthe soula which ave\ncontained ie that Chamber. Then the colour which descends\nhovers ever the lower part af the Aesembiy, and anvther\nherald appears, like unto the fit, and he eves with a lod\nvoice: \"Ye upper and lover beings! Bring witness of bin\nwho, by reclaiming sinners becomes a 'maker of soul',\nthat he deserves to be crowned and is worthy to enter now\ninto the presence of the King and the Matrona, because the\n\n\"Herea sunset For the Sei, Yer or Zadith\n\n1203) 'TEKEMAH (FxoDUS) 37\nKing and the Matrona enquire after tim !\"'Then two wit.\nestes who are among the numberof the \"eyes of the Lord\nwhich rus toand fro hrough the whole each\" (Zech. 1¥, 10)\nand who stand behind the curtain, emerge therefrom and\nsaving: \"We tesify indeed for that man\" Blessed is\n\nhis lot, for on his account his father shall be blessed and\n'remembered into good, because he has rere souls in the\nrarthly sphere—souls even of sinners who had been exptured\nby the \"other side\", 'Thes is the glory of the Holy One\nexalted in perfect joy. 'Then an angel appears who is the\n'orekeeper of the edlestal figures of the rignteus and this,\nangel's tue is Jehudiam because of his office (\"over the\npeople of the Jews\") and he ia crowned with a eros\nwhich ie engraven the Holy Name. 'The Holy One maker\nbir a sign and he comes orwamd, bearing the image of the\nman whe hat reclaimed soul of sinners, and pl\nthe King-anl the Mstrana. And I bring heaven\nwitness that at that momest they deliver to him that figure\nfor there is no rightevus person in the world whose image i\not engraved in heaven under the authority of that angel\nSeventy keys also are delivered into hie hand—beys of all the\ntressuresof the Lord, Then the King Mesis that image\nall the blesings wherewith He blesed Abrahim when he\nreclaimed the souls of sinners, Then the Holy One, blessed\nbbe He, gives sign to four groups of supernal bangs, who\ntake that image and show it seventy hidden worlds of which\nfone are worthy except those who have recused the souls\nof singers. If only the sons of men knew and perceived what\nevans follow the endexwoure of the righteous 10 me\nners they would aesurety run after ther with the aime\nfrdoue with which they run afte life ise A poor ran's\nhhenefactor enn many good things, many superna treasures\nbheeaute he helps hiro exist: but even he cannot be co\npared to him who eadeavoure to sive the soul ofa sinner.\nFor the latter causes the breaking ofthe power of the \"other\n\"ide\", ofthe \"other gods; he is the cause ofthe Holy One's\ncxaltation on His 'Throne of Glory. He gives the sinner a\n'new soul. Happy indeed is his lor!\n\n\"The second culour, which 1s both hidden a\n\nreveled,\n\n8 'we zonan ttt iagetap\nin its fll por at the moment when the nadie\n'Reserved a the Kedushah (Suneus the Onder of Prayer\nfor tha 4 the amatfearion which the ehildten oF Israel\nIronounce over and above Whose uttered by the speraal\nEngrs whose associates they are Tae cour shots af al\nihe une thas nel ate prommindig ta santa\nide teed eres eon seangele wc etieriile\nGroie lle GOU a ibem Se ret penance\nthew for shove: Then «Nea epoars end pric\n'laud pacer \"Va. vio we abere sal'ye whe ae bao,\nFeral auch ob a haughty hems tthe ett\nFrsve ar tape thet man root he halen thi wo in\n'erp a bis knowlege ef the \"Praks oly nthe fare\neri ie the pride of lenin porated. Ty thin Kiduchah\nve mist be on guard and hie our knowledge in quienes\nsrr oeacent ree Cun i cad EH ee co\nTany with the angle? In ane of these we pase thee ef=\nEne angels an! fr this they perm uo pas chroagt the\nter eis Abo we recite it [rapl] in te toy nguage\n{Uterren; fortis reason, to, they peri sto pase gh\nthe Hesventy goers andy means OF the net serctiestion\n'we ener ints Higher gate Ts might Be ail that we\nGecrve the angel by ths prasing the Butts deepen\ni perifiaite,for he bessenly anges are hue than We,\nSeis earner\nstad were renova ae a ete enemies we wu\ninit Baca WEN then thoy Fees coset\n'iyo aod she ony] fe aly et ose Ke\nSol so be preerted from comings completion through\nboi the upper tod er upharl at cue and the ache\nfil horse iso al baka osaar ale\nJnsnsnte iolo thatthe lary' of the Holy One, blond he\nTHe, may be eaten all Reapheres 'The Ketibal which\ncomes ithe end sin Arum un this maybe recited even\ntyra maviusl—tha i prtaely— the Herew won\n\n\"the Aaah eh occu ithe py, \"Ara redeem sal\n\nBo By ming th Arr Ph Rea ce\ndieon Ehime ahs nl he Keka the a Tn he\n(evr \"Anke Fecnr stal ere es 2\"\n\nrrRvMatt (kx00U8) 369\nKedushah proper, which is a Hebiew, rust only be\nected in e congregation of ten persona or more, because the\nShekinah nites Hemel? with the holy teogue, and all\n-amotifcations wth which the Shekioah ie connected car be\n'utered only in the presence af at less ten peraine, for i\n'written: \"And I shall he sanctified inthe midst ofthe eile\ndren of Fsrul\" (Ley. au, 32). The term \"childrer of letze!\"\nfurther implies that sucha sanctifcation must be inthe toly\ntongue, which is Tsae's the other nations speaking other\nJangeages. Itay be objected: \"Why, then, must the Kedah,\nwhieh it in Aramaic, be rected only iv the presence of ten\npersons?\" he ansver ig thatthe sanctification expressed in\nthe adds is unlite the sanctification of the thnce-repested\n\"Holy, Holy, Holy\", for this prayer, the Kuddsh, ascends\nJc all sides and all spheres oth above and below, and to\nevery side of Faith and breaks down iron walls and weighty\n'seals and all the shells? and defences of evil, so that By ite\n'merits the glory of the Holy One, blesed be Le, more\nrealy eralted than through any ether prayer, becouse ik\ncause the pone of the \"other sive\" tu wane and is empire\nto-desline; and therefore it must be sad in Aram, which\ni the language of the \"other side\", and one should respond\niva oud vice and with a fim spite! \"Ammen, May Hie great\nName be bles\". inorder thatthe poer of the \"ether\nsie! may he qeelied and the Haly One he exalted in His\nalory above all things. And when the power of the \"other\nside\" isthus vanquished end broken by the power of holizess,\nespresacd in the Kaalish, then the Holy One is exates in\ngghry and remembers His chien, and remembers His\n'Name. So because of His exaltation this praver mast be\nrecited in the presence of ton. Blested far ever is the holy\npeople to whem the Holy One gave the ly Tora in onder\nthat they might be made worthy, by her aid, ofthe world\nto come'\n\n\"Vien R. Simeon turned to the companions and said: \"Ye\nare worthy ofthe work! to ome; therefore, Desai We ve\n'begun to discourse upon matters coocesned with the Crown\n'of the supernal Kingdom, I shall continue to speah on your\n\nNe the Seth The Arh\n\n3 sue gona rayagee\n'pha in regard the sate ubjet and che Holy One wll\nscaedly reward you in the sphere of that Kingslom, And\nthe bret of our motte wil acend ints hesven af 30\nYourselves had steed vp thee Words Then be eontinuedy\nSing\n\nOf THEM: GOLD AND SILYEE AND WRASS, 'This vene\npoles both w the higher side, the side of botnet, and\nthe Tower, the \"ther\" side. Observe that when the Ioby\nOpe create the word, He began to create from the side of\nsilver, that is, Mere, which is the right side, because that\nfiver was above; bu in the work of the Tabernacle, wich\nteas but acordirg ot protrype (he universe), Te Dean\nis Centon fee the eh sie ou toe pice wo\ngh side, bee te \"Tabet ws Ho the et\n\n\"Ita writen: Mocning. and cvering: and at nwo wil\n\nsince aa oh We kes fered on\n\na thie vere Te speaks of three erasons for\nfryer and the companions Rave imerprted the siniisnce\nDf the three timer in the following ay. \"Evening inthe\nImireor which hes no radiance, \"orang\" the radant\n'mirror, while \"neon\" is symbole of 3 place which should\nprepery be called \"darknes hecaveitadjcins the evening,\nbaly itis desgratal by the very opposite by acentsneleganes\nof guage, just a, on ecasion, lack [324] sealed whi\nwhile sometimes white called black; we rea, for istance,\nof Mose wife tht she was black (Num. Xt, 1), and Israel\nfre compared w the Aetiopias (Ames i, 7). The evening\nprayer is not obligatory, and there is no feed ime for it\necaue theevening is inflcnoc by the \"other side hich\nkw uy iT isa ty pn\n'Serf used to be bunt. the alice in the tering,\nFoe te Genesio a poner sae a\nBate and have sway by night receive their nourishment\n'may be sid, have we net heen taht that the messengers of\nthe \"aber sie of the spt afar bad by rghit no\npower inthe Holy Land ard ify this means the Taras\nWere to rouse them, would they not he dbing romething\nforbidden? The answer would be thet the smoke of those\n\n1304] 'TenMAn (sxoDUs) a7\nparts was want to ascend, nt asthe smoke of other sacrifices,\nwhich did sscend in a straight line heaverwenrd: for these\nfumes rose and dispersed into a cavern in the North. where\nvel all the hosts ofenl spt ard when the smoke aoe,\nas we have sid ast Hosted upwardin crooked line towards\nthat place, all thove malevolent beings weuld feed on it and\nso would remain where hey wete, Gpersing nat thraoghout\nthe earth, One particule eil spit was appointed over the\nothers in that northerly cavern: his same was Synegoria,\nand when the smoke began to ascend erockedly ast Grae\nnee, fe and sity thousand mysads of other spirits would\nfise upto meet itn dee to imbibe rauestment therefrom.\n'They would ound within their cavern and then pass dca'\nthe deoe called \"eri (it. dflement). Tis o this door that\nthere isan allusion i the words, \"I ye walk contumaciously\n{in keri) wow me, then will Taleo walk centumaciouniy unt\nyou\" Le. axvtt, 2433): that nthe wrath snd anger wich\nome out from that doe ciled Ken will he wrezked on those\n'who valk eontumaciously, These are the spiris who roan\nabout by night. When the souls of the righteous emerge\nfrom the earth into the upper spuces in order to ascend\nheaved, these same spirits also appear and contend with\nthem, in order to prevent them from reaching and entering\n'ther heavenly habitation and rest. And, indeed, they bar the\nway tall sve only the soul ef the most supreme stn\nUsbich break throagh ail frmargenis end ethers unl they\nteach the highest sphere. The dersniae hosts speak ying\nwoods to the children of men, dings themocves ia other\norm, and seducing them til they df themselves. But at\nthe time when the linibe and the fat of the offerings were\nbum, the smeke provided them » fill repat ofthe Kind\n'suited tothe station, and being busy with this they forgot to\n'ome forth and roum about the Holy Lan. Now the eveaine\nraves, a Thave sti, isnot cbligatory, because these bands\n'f demons participate in the dominion ofthe night, aed only\nJacob was able ty £x it, Hovtever, although the evening\nprayer is not legally obligaory, yet it hus a protective\n\nLig, abecncy, fie\" Petaes crotin fr Sonor\n(on omg), \"bts\n\na 'rue zoman cin ss0430b\ninfluence agains the wrrors of the night against the ear of\nGehenna, for at night the wicked reeeive a punishment\nslouble that which is enccwted upon them by day. Therefore\nthe Tanacliter introduce the evening prayer for weekdays\nsvth the vernn: \"Arad he it merifoh, he forgiveth inigaity,\n\n'nd destroyeh not: yea, ran a tine he torneth his anger\naay, and dath not sir up all bie wrath (Be ueevi, 28)\n\"This ie recited hecanse af the fear of Gehenna, Hut on\n\n'Sabbath when there no fear ofthe punsheent of Gehennt\n'nor af any judgement one may not recite these verses lest he\nthus avaten the evil spnts, causing them to appear and\nIhecome active. To counteract the Fear of the accuser and\nshnierer of souls ve concude the Haskkibera prayer\n(Cause us, 0 Lord, to ie down in peace\") with the word:\n'lewsed art 'Thou, © Lord, who guardest 'Thy people\nIsrael for ever, Amen\", To counteract the fear of the many\ndevils and accisers which are present in the night and have\n'power 10 injure anyone who leaves his house at that time,\nWwe sty: \"Guard our going ou and our coming in unto Iie\nand unto peace.\" From the fae ofall these things ne deliver\nin trust our bodies, souls ard spirits uo Heaven above; to the\nSupermal\n\n'vi pirite now that there are no esrifoes to beep them st\n\nbay. At midnight, when the noth wind awakens, i beats\nagieat all the abides of those malevolent spit, cracking\nin twain agiganic mighty rock, the strnghold of the \"other\nside, and rushes about everywhere beth above and belo\n\nand al 1398] the evil demons return tatheie places, for the\npower i then broken and they have no influence. 'Then the\nHioly One, blesied be He, enters the Garden of Eden to\nhhavejoyous fellowship with the righteous, ax hasbeen celted\nbefore. When mioraing cores, the light of the lamp which\nrules the midnight hours hides before the light of the day.\n\"Phe merning has now full sway and domiion and the reign\n'of the mgt & past. \"This the morning of prinseva igh\n\nthe moming whieh sheds Denefcence throughout all th\nworlds, From it all celestial and terrestrial beings imbibe\n\nseb] \"Teauwait (FxonU8) a\nnourishment. It waters the Carden with sipermal dows.\nTr guards the whole Univene. Here isa mystery which ix\nfeniruted t \"those who know the measies\" of things\n\ntual, He who hist stout on a journey in the morning\nshould seat break of da ard st s certain specially ordained\n'moment turn and look towards the eat. He wl then heal\n2 kindof les which break throug the surface ofthe sy,\nSome ascending and some descending. These are fished\nfont from those Teters wih which the hesvens andthe\neat were created, If the matcher cogsizant of the mstery\nofthe eters which orm the myst Holy Name of for) -t¥9\nlevers andif he should in ths hour be mindful of tem with\ndleyout intent, witha loving Dear, shen will he bebo in\n{he luminous heavens Yous, thee pan the ight sce and\ntice upen tele; asothice aus, whichascend anddescend\nfn park in the frmarent. These ae the number ofthe\n\nial ener of the words ofthe priealybleasing. He should\n{hea ay hic morsng payers and wt forth ap hisjourney,\nbeentse, verily, the Shekinah Herclf ocr before hint\nhappy ie his lot | When morning arrives, a mysterious pillar\nsppears ithe South inthar portion athe Remament benesth\n'hich the Garden of Fen i see 2 dierent\npilar fom the one which & ia the mids of the Garden,\n'The pillar set in the South shes with the brightness of\nthse colour, purple-woven, On tat ilar there branch,\non which three bids sit chipiog hymns of praise, One\nbesins:* Hallelujah! Praise, Oye servants ofthe Lont, praise\nthe Name of the Lard\" The second then takes up the chant\nthus: \"Mesed be the Name of the Lord fem this time forth\nand forevermore\" Thenthe third sings: \"From the sing\nof therua until the gong dain of thesame he Lares Name\nIsto be praised\" (Ps, ext (3). Then Berl procs\nSvrepare yauretes, © ye superal sis, who ang praises\nto your Lard Prepare yours forthe paving of the\nay, when ay separates fall ory igh Happy & te oe\nUt in who aes ashe morning fae the praise of the oe\nrich hay engromehan inthe ret watchon\" \"Then i is\nTine for merning prayer\n\n\"Ie je wrttens \"The burden of Duma. He eallth 10\n\na spur zoman 111 [rgob-vge\nine out of Seir, Watchman, what of the aight ? Watchman,\n'whatof thenight ?'The watchman atid, The morning cometh,\nfind alse the night: If ye wil inquire, inquire ys: return,\n1), This verse hat heen explained in refers\n\nScie (ie, Edom Rome), [srl aay\ntothe Holy One: \"Watchman, what ofthe night 2\" meaning,\n\"What wll become of us in this exile, which is ike the dark\nress of night *\" Says the watchrnan, namely, the Holy One:\n\"The morning hsth come once (in the Egyptian etile) when\n'Lmade My light to shine usto you, when 1 iberated you,\n'wes T oetaited you for My service, when I gave you the\n\"Torah in order shat you mightachiere eternal if, but ye have\nfortaten My Torah, and therefore came so the \"night\"\n'of this present enle I ye wil inquire from \"the book ofthe\nLard\" (thd. recy, 16) and read thersin, ye will find there\nthe reson and eause of your exile and the means of redemp-\ntion. If you s9 inquire there, the Book wil call upen you,\n\"Return with a perfect repentance and come neat to Me™\"\n'A more esoteric explanation is as follows. First in regard\nto the word \"burden\", it should be noted that there were\nsix gtades in the divine revelation tothe prophets: \"appear\n\nance\" (wate), \"vision\" (iason), \"revelation\" (hesyom),\nSmpect™ (laut), \"word, and \"burden\" The fist five\n'aipeets are all like unto the vision of ene wha behota «\n\n'election of light from bebind a wall, and some of them are\n'the vision of one who aees the light of dhe sun throw 4\nlantern. Bur \"burden\" signifies that the Tight came with\n'reat dificult, and was barely revealed. Here it vas even a\n\"harden of silence\" (dumah), for which ao words ould be\nfound. *He calleh to me from Sei.\" Te does not s3y who\ncalleth whom—whether the Holy One ells to the prophet,\nfor the prophes to the Holy One. But there can be no doubt\nthat the prophecy Pints atthe secret of faith, and that the\nfaithful prepher is recording how the woice of the mystic\nobject of faith called tw him, wits \"He ealleth to me out\nof Scie\" [s51a} Sirsilarly t aya elsewhere: \"And he come\nup ont of Sale to ther\" (Det. ext, 2), not fo Ser, the\ntexsan heing-that the mystic abjet of Faith i contsined\n\ngrades within grides, cach more recandite than the other\n\n4310) 'yenuwan (exoD05) os\nshell within shell, brain within brain, We have veered ta\nthis fac in regacd to the vision of Exetel: \"A whilvind\n'ame out of the Nor, a great ebudy and a fire inolding\nisl, and a brightness was about i, apd ut ofthe midst\nthereof as the colour of amb, out ofthe midst ofthe ie\n'Aso out of the midst there the Gkenes ef our ling\n'returs (Usek., 9-5) Grades within grade, ase have\nSd te aie a he tly Ob, bed be He\nrevedledImelf to Torch \"Hecamse from Sinai\" thie was\n'the eso bdden grade of revelation; \"Hl rae up from Sac\n'ysto them\"—this was «second, a mre open seveltion, the\n'ell nearest to the brn: \"He shined foe from Maurt\nra ie wil anti spec of can Then\nfe came with ten thousands of haly Deings\" (ch\nDei). i the highs pra, tht although We\nreveded Himself mall these grads, yet the commensemert\n'tthe feyelaton was fom the place which isthe ror ofall\ntw wt, \"the thousands of holy beings\"™—the last supernal\nfra, So hers, \"Set\" is the grade ceaving tthe bikes,\nthe ale of\n\night. Te is weten: \"Watchman, what Of the eight\n(layla)? Watchman what ofthe right (lai 2\" What ie the\nAiferenee between lslah and fal? They ae ove and the\n\nsame, only in one part of the night the \"other side\" reigns\nand inthe ether ithas no such sway'\"Tail\" requires guarding,\nter hé a the end ti the early par\n\n'of the night before midnight, \"te night lal) of vatchings\"\n(Ex, xt); from midnight on itis \"layla (ef Ps coxa, 13).\n\"The watchman\" here is Metatroo, who said: \"The morn\nfing cometh'*—the morning prayer which rules the night,\nOye must not suppose that it comes by itself, the make\nboeing ae separated from the fona, for it say, \"And alo\nthe might\" nut ao, for they are perpetually together and are\nnever separated. And the voice prochimed thie: \"The\nmorning cometh and also the night.\" \"Beth are prepared for\n'you. From now en if'ye would pray your prayers, in suppl\n'ation before the Holy Kingda 20, Return to your Lord,\nand come!\" Even a6 a father is prepared to receive his\n'prodigal children and to have mercy oa them, the Holy One,\n\na7 site zonan [gregh\n'cening an night, alls wnt His ehieren, saying: \"Come F*\n'Happy isthe holy people whexe ore secs them and beckons\nthem to come uate Hin, Because of that honouring and\nfayous the holy people rust unite and comme to the Syne\nigogue; and be who comes first unites himoclf wil the\nShekitah ie ane bond. Indeed, blesed is he who is found\nFirst in the Synagogue, for he stands in the grade of \"Right-\ncous\" along vith the very Sbobingh Hervell. This i the\nInner mearong ofthe words, \"These who week me early will\nFind me\" (Prov. 11, #7). Ts indeed reaches a high degree.\nBus, i may be objected we have been taught that when the\nHely Gee, blessed be He, enters 2 Synagogue and find\nthere lose than the ten requisite rale persons, He ix angry:\nhom, then, canst thou say that the ane who comes is it\nunited with the Shekinsh snd isin the grade of \"Righteous\" ?\n'The fillowing parable will explain. A King issued an onder\nto the eitizens of his capital, to medt him one and all at\ncertain place and ata certain time, While the rest were stil\nmaking ready, one Fastened to present hinself at the\nappointed plac. Then the Kingcameand found hin wating\nHie asked him where the rest ofthe citizens were. The man\nanswered: \"My Lord King, 1, as thow seest, have arived\nFirst, but my fellaw-townsmren are xpon the read and will\nsoon te here as wll, acconding to Your Majesty's command\".\n\"This pleased the King, and he ewteredtnto conversstion with\nthe man and teeame quite friendly with him. Tn the mean-\ntime {r318] the others arnved and the King received them\ngraciously and sent them ayay in peace. Now had no man\nheen swift and prompt obey the command of hisford and\n19 inform him ofthe near approach of his neighbours, would\n'nov the Ring have been much wrotk ? Similarly, when the\n'Shekinal comes and finds ithe Symgogue one person who\nhas aurved thee before anyone esc, i 0 Her even as\n\"he all were indeed presen, for the Holy Shckinad joie\n'company with hin and together they wait for the others to\n'comme, that the prayers may be atarte She becumes clvely\nacqutinted with him, and promotes him ty the grade of\n\"Rightamia\", Dur if ro. woe had come jn time, ahe would\nhave said, \"Why; when T came, was there no) man 2 (la,\n\n\"Testiwat (rxoous) a7\nthet it doesnot say \"tere Were no fen mea,\"\nbt no man', meaning, \"There wat na one man waiting to\nunite himelf wish Me and become My corspanion a\nFeiend, the a \"man of Ged! im the grade of Rightose.\"\nMoroiver if one day the favaured man. mising, She\ngreatly concerned, and mates inquires boat him, asi\nfrst: \"Who ie among jou that fesreth the Lash, that\ntheyeth the voice of his sewant =. 2\" (Inu t 10). As we\nhare poiated wut, \"His servant\" is Mettron, who cals fom\nScr\" to ment repent and pry. 'Therefore, we have\n\nhe wo comes early to the Synagarue ments the trace\n\"Wighteous\".\n\n'When morning comes and the congregation is assembled\ninthe Synagogue, service must begin with hy. and pales\naf David. We have already made cear thatthe purpose of\nthe lcurgy is to stir up Merey and Lovngkindness both in\nthe higher and lower rage, to bring into being redemptive\nacs, and toavaken joy; and this wasthe exential signcance\nofthe Levtic service, namely to awaken love and joy above\nby meats of song and prase. Woe unto him who engages in\nconversation of x wear nature tn the Synagoave, fore\nfauses separation, be weakens the Faith. Woe unto him, for\nIhe has no part in the God of Ire, since by his nck of ae\nDefore te Divine Prescice he as mach as denies the rity\n'heref, conteming te influence ofthe power which comes\nfrom above. For wien Israelis oscupied with the singing of\npalms and hymns of praise and with prayer, three groups\n'faupemal angels aby aasemble. One consist of holy beings\n'who praise Hint inthe day-tine—for there re also those\nWho praise Hi at night—in company with the Tsactes,\nthe second group consiste of thove holy angels who ae\nlways prosert in the mult of Tach at every Sach, an\n'ho have aay' ver al those eelestial beings who are rained\n\nTara's sanctification hero below: the third extend hoxt\nis composed of those \"vigine\" whose ofce i to be mids\n\nThenour to the Shekinah, and fo prepare Hr to meet the\nKing. 'These are the meet supreme groupe of angele, who\n\nin the worshippers im thee singing of te Pare of King.\nDavid. When the lattes hive ended their singing of the\n\n8 Tur roman ur [yibagee\nPsalms of Davi, they sing the song of Moves (\"The Song\nof the Sea\"), Why do the Pealms of David core befare the\n'Song of the Sea? Deco not the \"writen 'Torah (the\nerat) ka reedane cf Oral Laan rn of the\n\nRacy oe era wgeiieres aie ite\nshove all other hymns and because the Community of Israel\n'cannot be perfected except by means ofthe witten Torah,\n\nmust be recited in cloe proximity to the prayer\nssid wher seated, At the hour wher the Song of the Set it\nrecited the Community of Istae is crowned with the erowa\n'wherewith the Holy One, in the time that isto be, will erowa\nthe King Messiah. That crown engraved with Holy\n'Names those same Names which gittered as crowns of firs\n'upon the head of the Holy One Himeelf on the day tien\nTsrocl crussed the Sea aie Phurash and his hosts were\nrowned therein. Therefore that sony must be rested with\n'special devowtnoss, and he who i able to recite this hymn in\nthe prosent werld will be found worthy to behold King\nMeatiah in the hoa of His crowning and to sing then this\nsong of redemption, All this ie beyond dispute.\n\n\"When the Fishtabuk hymn is reached, the Holy One\ntakes this crows and set it before Him, and the Community\nof Isrel prepares herself 10 mest her King, She must be\nattended by the thirteen attributes of the Divine Meroy\n'wherewith she is blessed. These are the thirteen aspects of\nprise, enumerated during the course of that hymn: song,\nprase; hymn and palm; strength and dominon; vet,\npower and greatness; adoration and glory; holiness—these\ntogether wake twelve, end unto these is added Malkath—\nsovereignty—whieh isthe thirteenth, and whose office i 1\nunite all the retin one bond, for it (Soversignty) reciven\n\"easinge from the others. Because ofthese thing® the wor\n\nsper mut concentrate his whole mind wpen these thiieen\nstunutes, and he careful not to distur thie nared unity\niby conversing between the Fines of the hymn. Anjane who.\nshould xo daturb that arity by secular talk enuses 2 flame\nto emerge fom under the wings of the Cherubim, which\ncries out with mighty voice: \"Here is a man who has ext\n\nagze-tg3a]_——_reswweait (rons) 9\nshort the prac of the Holy Ore's majesty! Let him be\nInimslf eu shor, that he should a bed the glorie\nmajesty ofthe Fly King \" aeit i writen: \"And weet not\nthe majesty of the Lord (Isa. xt 10) For thse thirteen\natibutes are the majesty ofthe Lord. From then on He is\n\n'he God to whory thanksivings are dix\" (apart of the\nbore hymn) He is the supernal King to whom perfect\npeace belongs; forall these prises come from the Com-\nfrunty of lead) bere below, a \"song of songs\" dreced\ntoyards \"Solomon\" (Shelomel), namely to the King\n'whom peace (salem) beings,\n\n\"Then follows the Yoser benedcton: \"lsd art 'Thou\n«who formest gh, and ctestoa all tinge, che Inia\nitem af the nondnof one vers of which contain the eventy~\nAto letersof the Alphabet, th sal tra that for there\n\nsmall of which the eral onea represent\nthe Disine actity th the ower ote and the Lge ones\nthe world to come. (3301,\n\n\"itis written: \"And she (the Shunamite) sid unvo her\nIhasband, Behold now, Tkiow that tha isan holy ean of\nGod which passeth by 1 contngally. Let us mabe a litle\nchamber en the wall, and let us st Defire him 3 bed ad a\ntable, and a stool, and a canclesick\" (2 Kings 1, 9, 10).\nHere' ye have n'slison to the order of prayer. \"Behold\ntno, know rele to the conceriraion ek mind éunng\nDayer,thathe ssn Bly mn of God relersto thesupernal\nWorld which siteth upon its 'Throne of Glory and from\nIrbence emasae all snctitcations and which sancti all\nrors; \"paneth by vs continually\" with the sanaifexton\n'whcccnith the words abere ars roiabed, he abo sanction\nUsherebsioy, for ther cin bono completion of the eae\n\ntian above Without sanctifestion helo, a in writen:\nTahal he sameified in the midst of the chieen of Teal\"\n(Lex. ext 32), Therefore, ts make litle chamber\"\nJer ue haveanondeted service at at forthe Shekinah, ho\nis called \"wall avin the verse, \"And Hlerekiah turned bis\nface to the wal\" (sa. 20.it, 2). This stay created by out\n'prayers and praises consists ofa bes, a table, a stool, and 2\nfandleick, By our evening prayers we provide Hee with «\n\nBe we oman tit Dugeay3b\nbed; by our hymn of praive and by reciting the section of\nthe sactifce inthe morning we provide Her with «table. By\nthe morning prayers, which are said iting, and with the\nhe Divine Unity (the Sheta), we provide\n\nol; and by means of those prayers which mact\nding ('Almidah) and ofthe Kaudishand Kedushah\n'prayers and beneditions we proside Her with a candlestick\nessed i the man who this endeavours daily te sive\nhospitality to the Holy One. Besied is he inthis world and\nHleted shall he be in the world to come. For these four\n'groups of pravers equip the Shekinah with beauty, joy and\nlaste, to greet Her Spouse with debight and ecstasy day by\nday, throagh the worship of the holy people. 'The \"bed\"\nwas given t0 Jacob to prepare, therefore he ordered che\nvening prayer) the \"Table\" was prepared by King Dasid\nfn the Praims whieh he wrote (\"Tt\nIefore me\" (Ps, xxl, $)}; the\nAbraham, ehroogh his close ueion with the Lord, wherewith\nhe benefited the souln ofall the sone of men. 'The candlestick\n[i334] war prepared by Teac, who sanctified the Name of the\n\nlay One firs the eyes ofthe whole world, and lighted the\nsiperal light in thit sanetiscation. 'Therefore the Holy\nPeople mast direct its mind towards the supernal world, nd\nprepare for the Locd of the Huse a bed, a tabla stl, and\n4 candlestick, in order that periection and harmony may\nreign undisturbed every dey, both above and el\n\n'Ae the time when Israelis proclaiming the unity—the\nmystery coneained in the Shema—with a perfect intention,\n\nlight comes forth from the hidden supernal world, which\ndivas ino severny igh, and those seventy Hight ato the\nseventy luminous branches of the Tree of Lie. Then the\n'Tece and all the other wees af the Garden of Eden emit\nwert odours and praise thelr Lord, for\nMatrona preparee Hersdlf to enter under\n'anopy, them (0 unite herself with her Spouse) and all the\n'perral potencies unite in one longing and one will to be\nunieed in perfect union, withoatsny separation soever 'Then\nthe Spouse makes ready likewise to enter the Canopy in ord\nto unite Himself with the Matrona, 'Therefore we prochins\n\nas38) renvwan (#x00U5) sit\nJoualy: \"Hear, 0 tarel; prepare thyself, for thy Husband\nfio come to recive thee.\" And abo we sy: \"The Lon our\n'one, hich signin the the twa ace\n® pefest and glorious union, without any\n'As t00n athe Forcier 3),\n\"The Lord ix One, to aroun the se epee tenes unite\n'ach with each and ascend in one ardour of lave and deste\n\"The symbol of this isthe letter Vau (becanse its namerical\nalu is) when it stands alone without being joined ay\n'other ltr, Then the Matrona makes herself ready with ov,\nand ars art with dla, and Ilr atendant acon\n3 He, an silence She enunters her Spouse;\nad Her bandras procm, \"Bleed be the Saree he\nGlory of His Kingdom forever andl eves.\" 'These words are\n'sid in a-whisper, for 9 she must be introduced to her\nSpouse, Bessed isthe people which perceives these things,\n'ordering ee wit this mystery of the\nFaith At the 'Spouse io united with the\nNatrona # fers comes fonh fem the south, en\n'Awaken, © ye supemal host, and unfurl the banners of\nlove in horour of your Loed 1\" Then one ofthe leader of the\nCleaial array—he wthoee name is Boel (God is in him) —\nstands forth, andin hishandsare fourkers which he obtained\n'one from each ofthe four earners ofthe earth One key has\n'upon it the sige ofthe letter Yod engraved; the second the\nleer Zé; and the third the leer Va and these three keys\nhr lays beneath the boughs af the Tree of Life, Then thse\nthree ecomeone, Then the fourth and lst Ke, which bears\nupon it the second letter Hé joins the three which have\nbecome one. Andal the angelichostsenter by means of those\nSays ino the Garden of Eden, where with ene veice they\nproclin the Divine unity atthe selfs momen ab itis\nproclaimed here below. Thea the Shelioah, the Bride is\nSnducted tothe Palace ofthe King, Her Wridegeoom, for\n'ov Hle stands complete in all Hie nupernal goednenound can\n'tepply Her with all that She nesds. 'Thus her atiendante\nfring Heri unto Him i sence. Why in silence ? In order\nat no \"stranger\" (evil potencies) should participate in her\njoy. As He united Himself above according to sx aspects,\n\n3h THE LOHAR U1 (33-342\n'3 also She unites Herself below according to six other\nAspects so thatthe oneness may be completed, [134] both\nabove and below, a8 i i writen: \"The Lord will be One,\nand his Name One\" (Zech, x1, 9): Six words abowe—Shema\nInrad YHV loner YHIVHE chad, coresponding 10 the\nsig aspects, and six words below-—bara shem febo malty\neolem wand (Blessed be the Name, et.) —cartesponing 10\nthe six other aspect The Lord is one aboveyand His Nine\nie One belo\n\neel hich stil hue power under the prevent dispensation;\nbot in he future (Mestnsc Age) when the \"evil eye\" will\nave cate Yo exist and wil hve dominion whstoreer\ncover this world then 6 shall proclaim the Divine Unity\n'and it ul accomplitent openly and ins lad voice At\npresent, asthe \"other side\" ill deaves 10 the Shekinab,\nShe's not entirely One, and thegefore, although even in this\npresent tine we prelim the unity, ve 639 ileaty symbole\nfang it by the letters ofthe word ra'ed (evr), which ate\nequivalent by certain permutations to thove ef the word chad\n(ene) Tustin the time tat isto be, when that other sie hall\nbe remved from the Shekiah and passavay fem the werd,\nthen shall that unity te posta openly. When She ete\nthe canopy and is united withthe Supers King, then we\n'ake he joy of the Right and ofthe Left as ic write\n\"thou shat love the Lod thy God wi allay hear ete\n— that, without any fer or reboting, beac the \"her\nside\" comes not near and hus no power here: Bat whit Hee\nservants are bringing Here the king they et hep pret\ntnd solemn silences OF thin Jacob is symbol\n\ndeath, when he was about t apeak of the \"end of days\"\n{and the Shia lef him) he esd to hi ene \"Perchance\nremestinieattichel to mero my iced? Bathe rpied:\n\"Nay. thee is no such sain, nor ay ful fan\nown heat is possessed aly by the Ore, and a for ay—we\nhave no contact with the 'other side' oF any of ite ex\nminions: on thecontrary we, ke thyself are uited withthe\n[Ring ne, snc ll qu wil and intent hasbeen to seperate\nfrom the 'other wide\" Then Jacob stds \"Blessed be the\n\nagye-ry8]—renuwean (nxooes) 38\nName of the glory of is Kingdom for ever and ever.\" Ta\n'hat hour Jacob and bis sore became fora pace, a8 wore,\nTiving porvaie bere on earth of the Shekioah HevelE, Jac\nsabolned the six sides of the supernal world wa single\nThole, and hie sone were chaped to the Uhenesa of the aie\naspects at manifested inthe lower work, Now he dested\nreveal to them certain \"end\", for, ax we have pointed out\newer, there i one \"en of days\" hes heroin), which\nreferstothe Holy Kingdom, he mystery of Fath the mycery\nof the King of Heaven; and another \"end of days\" (Are\nthey), [1349] which i the mystery ofthe Guilty King,\nthe \"other King\", ruler ofthe powers of darkness, and hat\nnd is called \"the end of all sh\". Now when Jace per\n'ved that the Shekinah was withdrawing fron. him he\n'questioned his ons, a5 we have pointed out, And as Jacob\nand his sons proclaimed the union of the world sbove and\nthe world below, s0 abo must we, Blessed is he who concen=\ntrates hs mind ara wif, with true humility and longing,\n'upon this mystery. Blesed is he in this world and bissed\nstall he be in the world to came Suid R. Nannnuna the\n'Ancient; \"This stising up of the unity has indeed heen\n'ighuly and justly expounded, ard that which we have just\n'now hard in indeed ery trac: an in the Forure time these\nWords which we have now sttered will tnd before the\n'Ancient of Bays and in no wite be abached\"\n\nHe then began to expound this pateage follows. * \"They\nshall take Mea herve offering\" Here we have displayed an\ninclusive union ofthe above wit the below, for it dacs not\nsay \"They shall uke a heave offering\". but \"They shall\ntake Me a heave offering\", which denotes a fusion of the\nupper with the lower spheres? \"On the part of eveeyone\nWhose heart's willing ye should take my heave offering.\"\n\"The words \"an the part of\" seem at first sight to be super-\n'vous, butin elity they contain aderpleson forthe masters\n'ofthe esoteric lre. Blessed ae the righteous who have lear\nhow to centre all thee thoughts and desires on the Heaven\nKing. and whoseaspiatinsare direced, not towards the rain\nand fooish tvs of ths World and its less, but co attching\n\n\"aaa; Grin tk \"i Tih with Hilla\n\n34 iin zouan 1 34-1350\nthemselves whelebeartely to the world above in order to\ndiay down the favour of the Lord Himself from heaven\ntwearth. What is the place whence they receive this favour ?\nIt. holy superna regio, whence emanate all holy wille\nand deste, This is known a5\"\"every mas, who is identical\n'ith the \"Righteons the Lord ofthe House, whose love is\nalways diected towards the Matrona, lke a Ausband WO\nloves his wife abvays, \"Whose hear is willing\": tha is, His\nhear goes out 10 Her, and Her heart to Hin. And although\ntheir mutual love is oo great that they never separate, yet\n\"ye shull ake fia in My heave offering\", meaning, \"ye\n\ntake the Shekinak to dwell with you\" 'The Haly One,\n\n[ipa vicraiagepeivi inert iy\noy Hees hve en (aah paca phe Oe\nTos 6 Linc ble seo oral Hy\nthee ole and bap at ofa howe wh ra er\nin that cometh be ake why dee yy\n\"elich ye shuld ake fo then tad of fam Ma\"\nTact the \"fom them eter thee to Diss tons\nor grade Ral Veta the Aner sieged that tom\nChester) snes de, rm he spre dense hy\nthe lever My the mietioes spheres the abe of the\nReitoa Oot fm where He dans lle to datas to\nallthe words. tiallone mystery, whch ha foe etre\nto the we, Happy is thar or! However, stbough they\n\"ake\" Here Scoot) they sy do 30 cls when er\nSpoese specail past permieon and ony i oetrance\nmeh a wilder ar He may be wontiped in love:\n\"Ths razed daly in the corporate Inupl sevies of\nIsat Oro ther sity cn refer to the 3 euperal\ntratesgortothe Sesem and Sabbaths Lamouns al the\nSine ting\n\nGown AND stuvEe, ANDTARASS, AND BLUE AND PURPLE,\nAND SCARLET, AND FINE LINEN, AND GOATS\" HAI,\nAND RANS' SEINS DYED RED, AND SEALSKINS, AND.\nACACIA WoOD, Goll sjmbolizes New Year's Day, the day\n\n1356) \"TeAUMAH (EXODUS) ats\n'of \"gold\", because i is day of judgement and the side\nOf jedyeeent,aymbelved by yoke, dominates: a fis\nten old emeh fm the sari (av, 2) ad\n\nbe opened fiom the neh\" (Jer 2) Silver\nie rece alae\ntrade \"white a ana\" (lou 1 for \"ey that day all be\n\nalluded tthe powers and prineipel~\nities of the heathen nations, who are devignated \"mountaina\n'of bras. \"He (techie) correeyonus to Passover, which\nfstablished the domsieance ofthe tre abject of\n\nit the puntata sie vd of Egypt eat nears\nase lectern van dna aoe peed meee\nSept bse. \"Redeparple\" arganan) in connected wih\nPentecost, synboliing the giving af the waten La, cone\nfing of tre sides. of the Right and of the Let\nfrites: \"Ero ha eh hand went aryl ant ten\n(Dest xs 2). \"Seale\" (Ua'ath sha i connected\nrh the Beets day of Ab, aay on which the daughters\nof Tara aac to walk forth in wen enc. So far ae\nole denen have bern enue the eatoyolce\n'de Te Dey of Repenasoe? fe linen. goat ha, ss,\nine dyed te, sea (aba) shin, cal ood ol fr the\nlight spice forthe aomnting oil and or the incense, ers\nad et wel These arene, coreponding to nine days\ntf Repetones, andthe Day of Atonement complete and\nfake en dys\n\"fiom all ofthese we tke \"the heave ofering of the\nLorton each of thee special ass, order hat may\nIpsec by oa lb ttl Tah\naberoekes by mans ef te bereae, a for, The\ntir Daye ae but 1 prepartion for he As they are united\nBote fa \"One, eae le unified tcl tne myer 9f\nque\" fo eonepond otha aber, Toe Holy One\nte ey who o Gor above, dose nb ke Ha vet Upon he\n\"Frm Sex aoe Dna ment alt,\n\n386 'ru zona uit fusseerssb\n'Throne of Glory, until She has entered within the mystery\nof the One in accordance with Mis very casenee of Oneness,\ntobe the One in One, Ths, as we havesaid isthe significance\nof the wows: \"the Lord is One, and His Name One\"\nTe is the mystery of the Sabbath, which is united with the\nangatery [1388] ofthe One so tha i maybe the organ of thia\nOnce.\n\n\"Im the prayer before the entrance of the Sabbath the\n\"Throne of Glery is prepared forthe Holy Heavenly King\nAnd when the Sabbath arrives the Shekinah is in perfect\nnnion with Him and is separated from the \"other se\" and\nall the potencies of severe judgement are severed from Her,\nShe being in closest union with the Holy Light and erowned\n'sith many crowneby the Holy King, andallthe prinpslives\n'of severity end all the lords of judgement fee from Her, and\nno other domination reigas in any of the world, and her\nountenance is ilumined by the superal ight, and she is\n'ronaed here below by the Hely People, all of whom are\n'invested with rew soils. Thea isthe time for the commence\n'meat of prayer, when the worhippers bles Her with joy and\n-ladness, sayin, \"Bless yethe Lord, the Blessed One f (the\nbeginning proper of the Sabbath Eve prayer). Fer the Roly\npeuple cantor be alowed at this moment to begin with &\nterse that sugussb judgement, on weekdays, when \"Bless\n\nreceded by \"Ard Ie being: merciful, frgiveth\nTigulty and destoyeth net, becauae the Shokinah i then\nsntrely vevered from the mystery of the \"other side\" and\nLV the lords of jadgermert have separated thermseles and\npasted away fom Her, and he who ronees judgement in the\nInwer epheree causes vibration of doom and severity al\nin the celestial regions, and while this distrbing element i\nin evidence the Haly Throne cannot crv itself with the\n'crown of holiness. Then the lords of judgement who have\nsevered themselves for the time being fom the rest of\ntrestion, hiding therselves away from all eyes ina dep and\nsecret recess at the bottom ofthe sea, are roused return to\nthe eves habitations, and they come back with violence\nsnd fury, so thatthe Holy Sphere, which fequies above all\nfest and peace for the entrance of the Sabbath, is hard\n\nsgghayle]——-tenvman (rxopes) a\npres by thee potencies of judgement, So es event that\nwwe abould mot imagine that She (te Seki is indepen\ndnt af eu rousing for there iso vibration shore of any\nton but is eawed by those which take place inthe midst of\nIsmael below, 20 we hace aleady pointed ut in conection\n\nthe exrensinn \"in the time sppointed, on nur solemn\nFeast day\": iin not surly feast day, bt our feast day\nthat is tosay wecfrcta morement i the higher spheres by\nfur prayers. 'Therefore the holy peepe. who are creed\n'with holy crowns of souls in order to awaken rest and peace\nhove, may noc order judgement there, bu, om the contrary,\n'most all consciously and with exceeding great ve avaken\nblessings both shove and below.\n\n\"The congregation respon: \"Bested is the Lord who is\nblosed forever and ever\" 'The expression who is lesa\"\nincicate the steaming of blesings from the scute of ife\nto the place whence vaue nourishment and bounty for all\ncreatures. And why do. we call this souree \"beset?\ncase it sustains and waters \"olan te (It forever and\neve), which isthe Sabbath eve. In this way besings ae\nCratsied wo this \"olan eed fry the highest worl, 90\n{har Hatin te ul pees, Th in thi becom,\n\"bless represent the ultimate ure whence ll esings\nmunatey \"the Lord\" ie the centre? of all the superna\nfides; \"wha i Bsn represents the pce of the\nthe fountain of the cistern» providing completion and\nDourihiment forall, while reverand ever refem v0 the\nWord below. which needs thee blessings: the \"apo il\"\nOf \"bles, the Lord\", and \"the Bleed One i al for\n'his 'lam eae. \"Toerfore the whale congreaion has to\nrecte this everyday; buton Sebbath eve must be rected\ntit special devotion and gladness, in order that the Sabbath\nmaybe fly blesed by the holy people, When they begin to\nrecte this benedition« voices heard nal the Heavens that\nre anctied by the entrance of the Sabbath \"Blessed ae\njeshol peopl, for that ye bess an sancifyon earth below,\n{hac thereby many superna oly hosts 1362) maybe blessed\ndnd sited above,\" Blesed are they i this world and\n\nHobe Tip Yo\" Heli\n\n388 'THE ZOHAK IIL [3360\nblesed sre they in the world to come, 'The Fsraelites do not\nrecite this benediction until they are ciowned with the\ncrowns of holy soul, we have said before. Blessed is che\npeyple who is worthy of them in this word, so tha i may\nrit them in the world wo come. \"This, the plows i the\nnight of conjugal usions, when they are thus emwaed with\nnew souls and new adltioea holy opiit, for, being in a\nsate of superna holy tranquillity, they may thes eget holy\nchildren.\n\n\"Here oss ie a mystery entruited tothe wiee.At midnight\nfn this aig the Holy One ie pleased tn enter the Garden\nwhich is above. On weekdays at this time He enters the\nGorden of Een which is below, in order 1 have joyous\n'communion with the righteous who have their abode there;\nbut on Sabbath He enters the Garden above. For on wesk-\nddaysall the souls of the righteous abide im the Garden which\nison the earth; but on Subbath eve, all those hosts of holy\nAngels who are appcinted over the Lawer Parade bring up\nfrom that rogion the souls which dwell there into the Srma-\n'ment which close Wo this Garden, where many holy charts\n\nthey may escort these souls\n10 the Paradise above, and bring them before the Throne\nof Glory, Whilst these souls are this ascending, other souls\nare descending in a sinilor manner to become crowns to the\nholy people below, So their activity proceeds, some rcending\nand some descending, Do-nct, however, imagine that on this\n'ecount the Parndie on earth remeine empty and urtsnanted\n'upon the Sabbath. Far from it For, as we have sid, while\nsome toule go, other come, 1 wit, thoes ace who are being\n'leaned and purified during the six days of the week, but\n'whe are not yet suficiently perfected to beable to abide in\nParadise permanently, hut on the Sabbuth ave permitted to\nenjoy its delights for a space, 0 thar the place in never\n\"This is spmmbokzed by the remeval ard replacing of\nthe \"shew bread\" (e- Leviieus xxry, 5-0). Arai, do not\nimagine that when the souls return to thie earthly Para\nat the end of the Sibbath they find itso overfowing\n\nith\nother soils that no pace remains for them for their abode\nhhecomes by some mysterious process much larger, being\n\ntybo-a368] —rextstan (rxoous) 3%\nfewended both in length, wicth und height, so that their\npresence makes no difference. 'There ate also sorne souls\n'which, having ascended to the highest sphere, never come\n<dowa again, And in addin thers are also thave who ascend\nand descend continually to crown the holy people. In fact,\n'on the Sabbath eve there is a veritable commotion of souls\n'coming and going, aseding and descending As for the\ninnumerable holy Chariste which perpetually speed hither\nand thither, eye can seater behold thern for their radiant\n'and plitering aspect | Al the souls sre fll of jey and eager-\n'ness to become crowns forthe holy peopl on earth, for the\nrighteous in the lower Parade. At last comes the moment\n\\whien a veice pmchims throughout allthe spheres: \"Sancti=\nfied | Sincified!\" 'Then there is peace everywhere, perfect\npeace, even tothe wicked in Gehenns, andallthe souls crown\nthemselves, some ahove, and some below. On Sabbath, at\nrwidight, when the wise consumanace thei conjugal uns,\natthe time when they are sleeping peacefully in their beds,\n'and their souls are eager to ascend and behold the glory of\n'the King, the supernal spits with which they crowned\n'henseves atthe xincifisaton ofthe Sabbath take those ouls\nfad bring ther up unto the heights, These souls are there\nbathed in the spices of Puradse an! lhold all hat is within\ntheir espaity to Fehold. Then, when itis time to descend\n'again, the eupemal spirits accompany them vail they reach\nsafely their human habitations [2304] Ito incumbent upon\nthe wive 19 rete certain vores calculated to arouse that\n'eupernsl holy opinit of the Sabbath coronation, 5, for in=\nauince: \"The spirit of the Lord God is * for the\nTord hath anointed me to preach good tidings to the meek;\nhae hath sent me to bind up the broken-hearted, to proclaim,\nTiberty tothe captives et.\" (Ts, tx), 2); or,\" Whitherscever\nthe spirit was to go, they went, thither was thee spirit to go;\nid the wheels were lifted up. over auainst them: for the\n'ofthe living creature was in the Wheels (Ezek. 1,20),\n'in order thatthe ac of procreation may be effected ina spit\n'of Sabbath holiness, through the influence of the supermil\nSabbatic spirit!\n\"When B. Hamauna the Ancient used to come oat from\n\n399 'rie apHAR Tit [308\nthe river ona Fda afternoon, he vas want to restate\n'on the by and rasing his eves in gladness, he would say\nthat be ait here sm order to Behold the joyous sight of the\nheavenly anges ascending and descending. At cach aeval\nff the Sabah, he sald, mano caught up sno the woe\nof sous. Happy is he whois avare of the myseres of his\nLord | Aad when the Sabbath day self lightens, a spirit oF\n'wanqui oy aceeds ough al worlds This Is he signi\nface of the Paslm (rece on Sabbath msing): \"The\ndeacon ell the ploy of God; ane the frames prota his\ndandiverk \"What reat by \"Maven\" ? Ta heaven it\nWhich the Supemal Name is made valble(same-yin—\neaven; show Name). What isthe meaning of the yord\n\nll\" (meeprin)? Aomredy wo the nee telling of «tale\nFae otherwise I signin tha chy ae ikinined Fora\n\nwl theauperal Pint and ancend inthe Name wi\nis contsined in the Hglt-stram ofthe aperral perfoctoes,\n'Tiny Bath and igen of themvavesthoough de ightesing\nand fasting ofthe Supernal Hook vhey Bghten and ach\ntowande all the wideu which are tached to them, and each\napere retain unt ite «Kt of thin ight, fr rom that\n'Spphirelie adiance every Hing in the chain derive te ight\nsind radiance. Foe upon this day (Sablath) the heseens are\n'owned and ascend inthe power of the Holy Name mare\nthan om any other day. \"His handiwork\" isthe auperal\nDew which streams fort from al the hidden eons\n\"he wouk of His hands, and His sl-fulfiment wherein\nHe completes and perio Hinelf on this ay more thas\npen any ether. This dew \"steams down\" (mage in the\n'Aramaic sense) fom the Head of th King, wil\ndavce of Hewing, the \"fimament™ here signifying the\nStream issuing from the Cistrn the \"River which went out\naf Eden\", which flows earyvards, as she steam of the\nSupemal ew which leans an ashes fom al sides This\n\"firmament\" draws i downward upon + eurent of love and\ndente, i order that it may water the field of bis and joy at\nthe entrance of the Sabbath. When tht fae pasled Dey\nstremith down, the whole becomes fall and compete in\n\"Hama\n\nay6b-ry7e] —ramvatan (exonvs) ao\nits holy eters acting throogh all their Hoty chaune's since\nall isi 0 4a patho opened oy water aid bs al\nfelow. \"Day unto day—one day wo another, ene sini oF\nsphere unto it fellow. Here Serpture speaks in det cone\n'Erving the manner in which the heavens radiate sapphire\n'berightnen to that Glory, end he thet *Firmament\"'9f the\nsspernal Dew cxiser the dawanard How of the curent\n\"Day santo day tere speech.\" Day wrto day, grade unto\nrade, inorder that the wne should complete elf ia the\n'ther, and one be illumined by the other from the lines\nsnd sparing radianee of the Spire which ix relcted by\nthe heavens back to the cent! glory. 'The word yah\n\n(tere) can be translated \"hasteneth: they hasten to\n'atch the fight and the Mashing une from another: 'The word\n'OMe (speech indicates the Iters and paths which proceed\nfrom the Father! the Mother ard the head which eaves\nfrom them, who isthe firstborn Son Aleph symblizs the\nFather, and when itascends and descends, the Mem unites\nigelf with it, producing em, which signiies Mother; the\nrah the Hea oben) sing Sn, When thee\n\"Ths the Father, the Mother, and the frst bom Son\n\n'ne within the other in one union, which has its reiga\nGhurstion upon the Sabbath Thus all are united so as to\nbecome one, and therefore they histen one to another that\n\nHot when all has been conveyed down to that \"femament\n'then i ditfuses light upon the \"Glory of God\" below that i\n'ay produce beings tn the likeness of [1374] the heavens\n\n'which give light to that Glory. \"And tight unio night\ndecheth krovledge.\" These are those \"chariots\" which\nform the budly of the Throne; they are called \"night,\nfac tis writen: \"My reir also instruct me in the nigh\n(Ps. x04, 7). The upper chariot is ealled \"Days\" or \"ay\nunto day\", the bower \"Nights\", of \"night unto nigh\".\nYerkaee (declares) may also racan \"rnakes alive\", t0 wit,\nproduces the progeny of the heavees, \"brings unto\n\nfetirations, \"Knowledge\" dengoaies he aiysiery af the\n\netka * Binh, * yn\n\nae rue genan ni liar\neavenn: a the nenvens have ox ses, 0 also the generations\neich they bring ito life in tele Rheness, Tus May uno\n{ays inetd ina sypemalophere called \"Word (ener)\nna \"aight ano nigh\" in the mystery of the Male, who'\nFives lighe 9 ber and whore name is \"Krowledge\" And\ncaus thin \"Word! not ike other words, but oa superna\nsyste, Sciptuce comes hack to it and gaye: \"There eno\nard (mr) nor speeches, thee voices are not heard\" (¥. 3)\n'This \"word\" in a supreme mystery of supernal grades,\nwhere there arena vsies nor spesh, and which caanet be\nUndersed like the other grades which constitute the rastery\nGf the Faith, and which are voices thi can be heart. Ava\nSeether fine is gone out through all the earth\" (9. 4),\nalthough they-are supernal mysteries which ean never be\nTerkel comprehended, yet the current of the flow is\nAlownsard, Because ofthis current, we have a true Faith i\nthis worl and all mankind exe discourse oF the mystery\no£ the Fai of the ly Onein connection wth these xedes,\nan ifthey Were revated to and not hidden from them, There:\nfore ivsars: \"And their wordy to he end of the world\"\n(iia), which rican that from the beginning c9 the end of\nthe world the \"wise of heart\" discourse of the hidden\naradee although they carr be comprehended. And Row far\ntr they carupechended \"ly them hath he seta tet forthe\ntan\" (Ubi), becstne the holy env tea tabernacle of all\nthowe eapreme grades and ie a a ight which fa taken itn\niuelf all toe hidden lights and the whole aren of the\nesteasan, whereby Faith is manifested in the whole word\n'To srasp the Suni equivalent to erspingall grades, ease\n'the aims \"ent including al and absorbing alls an be in\nturn lights up all the shining colours below. Hence \"Hes a\n'bridegroom coming forth from his esnopy (covering) (¥ 6,\n'nthe gleam and fash of thase hidden lights which n strong\nyearning and desire give him toters of thei lve, 28 to 4\n'nidegroom to whem all his friends give presents and gifs,\nAnd what is \"his covering\" ? Eden, the \"covering\" which\n'covers up all things. \"He rejeceth from the side of the\n'primeval ight in whieh judgement fas no ples at al. \"\"Ava\n\"Tenth\n\naszeny7ll —_reausan (e¥o0Es) 303\nsteong man iter) frm the ee of \"strength (gurl\n'and note that st dose nt ay here etry enn, bu a\n'rong man', which means tat Judgeret is terpered by\nMery. Ths the min gathers ll together in one, in peste\ndevotion and love. \"To ramon the way order to nourish\nand complement the Moon on every side and make posable\nfor her to shed her light downvards, His going fre is\nfrom the end of the beaten\" (7). He goes fort fom the\nve, fu the terninaton\" oF the\nFrom ane en of heaven to the other\nsdf the heaven\" (Deut. 1, 32); where the \"one end\"\nfesgnstes ce upper hort, ad the \"other ent termina\ntions \"And is eee nto the ends of 1 (id) he (the\nSun) runs though al thoie oly regons that are capable\n[1379] of being vvied avd nourished by his rays. \"ANd\nid from the et there\" Ub) nothing\nradiance, fori in aested awards al\ntogether, w each azoring to ta capac of reception, When\nAlar thes competed and vied by she Sen, then the\nMoon ia crewed in the likenew of the wiperal pesfot\nNother in ty gate. This is exprened ithe folowing\nere! \"The Torah ofthe Lend ie perf, quickening the\noul she pero fom al siden in the mystery of Five\nirae, in the keno of the supernal Mether, to whom\nBrlongs the mystery of the ty. Theceore he Torah ix\nintrodoced bere in sit pale sentences of five words (i\nHebrew) each, in ordet te complete the mysery cf fs.\nte Torah of the Lond is perfect, quickening the woul\"\nfice. \"The testinony of the Lordi sure, making wise the\nsimple\" sfive, \"The tarutes of the Lord are right, rong\nthe heart ise. \"The commranrent othe Lordi dear,\nenlightening the eyes\" i five. \"The fear of te Lord pute,\ntaduring forever\" Hv, \"Tae juements of the Loe are\ntrue, rightcous togethers ve. A these sentences present\nthemacves (a five Words Ech, ter the semblance of the\nfupernal Mother; sixties, asthe Tetraprammaten net~\none in thee verses sx ies, comespading wich thesis\nSapeenal grades whic four he mystery of the superal\n\na \"rue zonan 14 [e376\nheaven. So the Moon is completed in the realm of transcen\ndence int that which ir should b,andall cis on the Sabbath\nay, upon which lls perfected i the mystery of the Sabbath\nshoveand below. On this day, therefore, sadianve is increased\nreyes, the source of Hey\n\n1 they then impart light and completencas tothe superral\n'Glory frum the mystery ofthe supernal Numberer (Sopher),\nthe Father of sll; then frem the mystery of the Numbered\n(Sippir)—the Supernal Mather: Snally foes the mystery\nof the Narsber (ther) Therefore a says: \"he heavens\ndeclare (meraprin) namely, a8 we have pointed out. inthe\nmystery of these three Names which, onthe Sabbath, reiga\nsupreme more than on other days, Therefore David cere\nthis Praln of praise, through the Holy Spit, in regard to the\nlight and the effulence ofthe Sabbath and its preeminence\nfever the other days of the week because of the mystery of\nthe Supernal Name which in i lightens up and radiates\nand aparkles in the spheres of holiness, and is completed\nhove and below.\n\n\"Therefore the \"Men of the Great Synagogue\" have\nordered that this Psalm of David should be the firs one 10\nbye surg on the Sabbath day, singe i refers to those parveular\n\"Heavens which Highten all the others, 'Then follows (ia\nshe liturgy) that \"siver which goes uu of Eden\", alluded 19\nin the Patlin which fellows this ono a the Sabbath service:\n\"Rejoice in the Lord, O ye righteous\" (Ps, sxxrn); for thie\n\"River\" gathers inte tell the whole mystery of the\nvena and the source of life on thie day, and the a\nperfected for its appointed task ofthe distribution of light.\n'Then the Moos, when the separates herself Fenn the \"other\nside\"—as on this day she does—in order to receive Fight\nfrom the un, i alluded to in the Pssln following this one,\ntamely (Ps xxv): \"Of David, when he changed his\nhehaviour towards Abimelech.\" Whea the \"other side has\nseparated itvelf fom the \"Mooa', then the later is united\nwith the \"Sun, and therefore this Psalm begins (aeroxi-\ncally) with the twenty-two letters of the Hebrew alphabet,\n\nsgrbagta) ——renvmat exon)\nfollows the waion of the Matos with Her Spouse\nprayer of Moses, the ma of God\" (Ps xe): Ie spreads out\n'bonh Tis rightar Hate hands wo seeve Her and to wnite\nHimes ith Hee in perict union. Then follow other\npins of joy and ardent longing. \"A pal Sing uate the\n\"new rong, for he hath done mareelleve tinge: his\nFight hand and his holy arm hat wrought aalestion for\nfim' (Ps: xvi). This Palm he been expaundetehewbere\nand the Companions were perfectly correct in their asco\nthat it vas chanted by th kin (1986) who bore the sacred\nark This corresponded to the mystery above. when the\nving beings\" (Hoyo) lay had ofthe Throne in oder to\nrave it fo the highest heights, then wve sing this Psalm, As\n{0 the question, why, the, is it called \"new\" wher its\nperpetually being vepeated, the fat is tha tis indeed\n'new sen\" bectuse it refers to the \"new\" moon at the\ntime when she receves light fom the sun. \"His right hind\nand his holy arm hath wrought salvaion for him this\ndenotes the rousing ofthe righ and the let Rant seceive\nHer (ee Moon, signifying the Stekinah) when She arives\nac\" Deth Shemesh\", the \"Howse of dhe Sun\", vhich hands\nrescive and bear Her even a the kine bare the ath, Ti\n'alin of priv was therefore ordered to be chanted onthe\nEcbbuth ty the \"ove people, mel the cdr of Tara,\n(Bx 08): \"A song. A pain fie (0) the sabbath day. Tie\nBood to praim the Lord, t sing unto thy name, O most\nHigh. Ta. procime thy lovingindneas inthe mw\nand chy faithfulest in the nights\" It has been esablished\niy the Companions thar this hyn. of praise was sung bythe\nfireman (Adam) afterhe ad been diven out af the Garden\nof Fen, when the Sabbath drew nigh usta the Holy One\nland intercede forthe created being. 'Then be sang this\nivan in foner of te Sabbah wach hd dlveed him,\nTiss hymn f pease sug by the word Flow to the wor\nabove, toa world which is altogether \"Sabbath\", the yphere\nfof the \"King whose is the peace. Ici a hymn of the\n'ibbath below unto the Sabbath sbove: the sabbath below,\n'wtih slike right, sings to the Sabbath above, which is\na: Zatat, Gne, 138\n\n396 'Hk zonaK [38\nday. Jo fet, whenever \"Subbath\" ss mentioned it refers 19\nthe \"eve of the Saban (i, the Stein), ta we\n'ays \"the Sabbath day, denotes the Supersal Sabuth (Le,\nfeel) The former is symbolized by the Female, the ter\nby the Male. 'Thus \"And the children of Irael should keep\nthe Sabbth\" (Es. xv, 1 allues wo the Feeley whi\nthe night (Iyla), an \"remember the Sabtath dy (Thi\n1,8) alludes to the Male. has the taba here below sings\nhymn tothe Sabbath shove. 'Therefore thigpalmisanany\n'mous, a6 We find everywhere where there isa reference to the\nworld below (the Shekinak) thar the Name is not actually\nmentioned, a, for example, \"And he called unto Moses\"\n(Lev. 1, 1), \"And to. Moses he said, go up to the Lord\"\n(Ex 38x, 1). Since in cis palm reference is made to a\nhigher sphere, therefore the divine name i not appied to the\nJower grade, just as cine eannet shine in the sunlight.\nAllthe hymas sung in praise of and on the Sabbath are the\nsis tos ascension to superal regions where tis crowned.\nith upernal holy crowns above all other da\n\"The Sabbath service continues with the prs\nso ofall Living shall Bless thy name, O Lord our God.\"\n'The Companions have made some trie observstons on thie\nprayer! Thi the real truth i that on Sabbath itis incumbert\n'ons to: mention that soul® which emanate from \"the Life\n'of Worlds\" (Yerod). And since this soul belongs to Him from\n'horn al blessings proceed and in wham they are presen,\nwho wills to water and to bless that which is below, she is\ngiven permision 10 bless this Pace. 'Thus the souls which\nfy forth fom this \"Living One\" on the eatrance of Sabbath\ndo setually bess that Place inorder to communicate blessings\n10 the world below which is called the \"Lewer Name\"\n(Mathai. 8c the-same time, the region Whence those souls\nfmanate bleses the Name fim above, ani i receives\n'esings from below and from above, and is completed ia\npect, During other days she receives blast from\n'hove soula which bless her from below; bat on the Sabbath\nshe receives blesings from thoes superna sale which ese\n\n2384388) reneaeans (rxonva) aor\nIncr with foryfive words acconding to the numeeal vale\noF the word ah (Whet 2) Fro the words \"the woul ofall\nliving! to \"the God of the fint and last ages\" there are\nfory-fve worls; from the words \"were our mutha Slled\nwith song at the sea\" to the worde \"and ith Me™ are very\nnearly fity words, corresponding to the MI (numerical\nvalie=fty), From here on follow other praises which\nresolve themselves in the nurnber one hundred the commple=\ntion ofall (t the great God) and form ore chasio, [1380]\n'Thus this hymn of praise and al the words contained in it\nare numerical syrbels of the perfection ofthe Sabbath, and\nthe perfection attined through it, acconling 10 the Divine\npurpose. Hesse that people that has leuent how to conduct\n{service of praise in vell-pleaing fashion! From here on\nfollow prayers proper (cosnected with the Shera and the\nAnd\n\nTiti wren Dest bos, © Londen el ny\nHind (ehlat, haste thee to help me\" (Po. xsi 30). Thee\n'worded King David sprain that hour when he ordered\nthat hymns af prsine should be aung ta the King, co tha the\nnity of the Sun ard the Moon sheald be secamalished.\n\nEi Sedo frp een tere og\nfar\" ths refers 10 Her (the Shekinah) when she ascends 10\nhe rained by Her Spome in the world sbore, and from\nthence to ascend still higher into the Ininte, to be united\nthere, high, high, above. 'Therefore wt says: \"be not far\",\nthat Hs t0 say, donot ascend to such eights that wil leave\n\n'as without Thee. Therefore dhvough ths service of prabe\nIsrael seek «9 atach themselves closely tv the Shekinal and\n\nfone would speak confdensaly with a King: for ae lor 3\n\nJerse holds Him in confidemsal ennyerse He cannot depart\n\nfrom her, eaving her alone. \"My hind': even as the hind\n\nand the rarlle, though they fle toa far ditanee, yet soe\nothe amboc min of Mah nd Mi obs Gases\n\na8 vie zoMaR HL (38\nreturn again fo the plce from which they went, s0 also the\nHoly Gne, blessed be He, even when He ascends into the\n'uscalale heights of infinity, soon retums, Why so ? Because\nIsrael here below cling (0 Him, and being so atached to\n'Him do oot allow Him to forget them and absncon them.\nTht isthe significance of the prayer, \"My hind, ste Thee\ntw help me.\" Therefore it bekoves ts to eling to the Holy\n(ne bese be He, inorder soto speak to dra Thi down\nfr the heights, 99 that we should not be deserted by Hien\nfor at insane. Therefore, when we pasa quichly fram the\nGeaiah (Redesnption) Benediction tothe Prayer (Amidah oF\ntightoen henediione) we met, it were ay hold on Hy\nfnd lead Him apart, and converse with Hira privately and\niva sil oie, confidence, vo thot He should not depart\nfor from ve and leave ue alone. Concersing this it writen\n'And ye whi cleave tothe Lord your Ged, ye areal alive\ntoaday™ (Deut. W, 4): \"essed i the people who sin sich\nalcase;blesed isthe people who has the Lord for its God\"\n(sexy, 15).\n\n'Having reached this ping, R. Simeon rose and the Com=\npanionslikewie, and they waked away fom the teen the\nWalley. Said R. Eleazar unio R. Simeon his father a6 they\njourseyed on; \"Father up to this point we have been siting\nin the shadow of the 'Tree of Lie in the Garden of Ben.\nHereafter we must assuredly walt the ways-which guard\nthis Tree Simeon replied: 'Begin thou fist, while we\ntare yet uyon the way\n\n1K. Eiazar then explana w them the symbolic site\ncance of colours and nical in connection with the Taber\nacl. 'Cold ss mentioned frat ecaane itis the emblem of\nthe lower Power, or the Left Hand. Silver, which, on aeount\n'fit whiten; gfin Mere, or the Right Hand, although\nie comes second here, ie neverthelee the eatental ue ax\n'gure the myaery ofthe Diving atibutes in their mani.\nfestation tp Trae, ani is writen, \"Mine i the leer and\nrine isthe fold\" (Hagrai i. 8) Tis aio represen by\nthe \"cup of benedicioa' (the cup drunk ater a. meal)\nwhich, although itis taken up with beth hands, ie aetaly\nheld only with the right hand, 'This isthe exoteric meaning\n\na3Qb-139¢) —Tamomtan (#xo0U8) oo\nof the words His tef han i uae my bead a is rghe\nIhand ertraces me (88. 1, 6). Shining poised brave is\n'eloar rremibling gold, combining the colours ofboth gold\nfd silver. Hence the \"brazen ar was t0 oma!\" (0 Kings\nwm, 64), bocaine it symbolized the \"eraler light which\nrules by aight\", while the golden akar epmbolved \"the\nrear light to rile the day\" (Gen, 1 16). Fyacinth (purple\nBlue, [1394] which was used forthe finges, also denotes\n'judgement', er the Throne fiom which the jadgemene\n'concerning capital offences prichimned. 'Therefore all\n'olours seen in dreams are of good omen, withthe exeption\n'of purplesblue, which denores thatthe soul ofthe creamer\nbeing judged and the body isin danger of eatermination.\n'Muchrdent prayer for mercy is reedfutoavertthis portent,\n\"This colour symbolizes the Throne, eoncersing which it\nwriten: \"And above the firmament. was the likeness af\nthrone, asthe appearance cf a sapphire stone... and it had\nound about\" (Ezek 26-27) Because the fringes\nare made of«ruteril ofthis colour, when the omg ight\n'gins w shine on them, dey beceme gieenish-blue lie\neck, and from that omen the time of the recitation of the\nShea bepina Foe this reason capital cass nury not be\ntried at nghe because that colour, blue, regs, which fae\nthe poner to match avay seals without Judgement, since\nJudgement dot nat rule at that ime, When morninstcomes\nand the Right Hand is rouse, the brightness appears and\nreaches the datk hue, and then it becomes connected with\nGourher Throne. From this moment on i is fame te Feit\nthe Shema. Areamen (reddbh-purpk) is amintute of colours\n'iting as one, Talat shant (prop, wort of deep scale)\nsymbolizes Israel: for asthe worm's over to destroy exiss\nnly in its owt, a0 does Isae's power le tn ber meuth\n(ce: prayer) are shan, being used in the plural (Pro. xx,\n21), signifies that wo (sme) colours are united to form one,\nTe sues from the superal Throne which ules over the dark\n'ue from the right se, iis white and red, right and lft,\n1: represents Micha, the guaran of Israel (Dan, 21)\n'pine linen, of ax threads, syrlies \"Tarssh\"\neT. rach\n\n+ rue EOMAK tL [apis\n(Gabriel), With these. two other are united: \"goats hair and\nFam skins reddened\": \"goats bale\" denotes the lower out~\n'ide power which protects (cers up) the Janer power: All\nUhists necessary and a pluce must be allowed forall, erase\nthey came from the aplire af gold (judgement); \"rank\nfelt and righty to\nThere ie\n\nstd places ae this species\ni ravslly \"len\" and isthe one hee called hash The\n\"acics woul\" symbolaes the Seraphim, for the word\nStanding\" applied to both of them (Ex. 3,15; 18.\n23) Then err tl fer the candle symbolizing the Holy\nSpin\" recous wines sé atoes tbe set forthe ephod and\nfor the breastplate.\"* These are holy stones, the foundation\naf the Sanctuary in haly chariots 'They wer set apart the\nFeaplenden garment for the High Pie te look upon ad\nto femmpd fam ofthe twelve be, For tha reason there\nWere twelve stones, = has been poted ut\n\n\"Tete ate thieen things enumerated apart from the\nsxunes, whieh, sake alge, make eweneve [1308]\n{he superna mystery ofthe anion, Currafunding Wo tise\ntwentyeic, Mines dielled twontydve fee in wating\nthe mtery of the Shem (the ewent-ve Tetvew laters\ntoriained in the sere, hear, © Teel he Lord our God,\nthe Lord ie aoe\") Jasob wine to expres the wit Kelow\nnd dl sy inthe twenty-four lettre of the response to the\nShemales he the Name af Hs loons Kingdom for\never ar eer.\" Heald not ring upto wes berate\nthe Tabernacle was aot yt. Butt na a the Tabernacle\n'eascomplted andthe rs Dvir wterarce wae pronounced\nthere, contained twenty ve fever, show that the Taber=\nnacle was afer the superna patter, a it & writen, \"And\nthe Lard spake te hin out of the tabernacle of the congie=\nration\" (Ley 1 1—tweatyive letersin Here). the\nTweny-fire thing forthe Taberact shor frth the Sane=\ntary as perfect and hrmonions whole in acorlanee with\n'the mystery ofthe tventyfve tern a8 thoy, ode Miter,\nast taught us. This the mystery of the completeness 0\n\n39h] 'TeERUNAH (FxODUS) er\nthe whole 'Tabernacle and of everything appertaining to its\nsoastmuction. 'The number tweniy-ive sorresponds with\n'he twenty-two laters of the Alphabet, along ith the Law,\nthe Prophets and the Writings, whieh all form one: while\nfm and one mystery, When the lsreclzes prochim, the\nUrity, expressed in the mystery of the twonti-five lettre of\nthe Shema and in the twenty-four letters af the response,\nand each person in the congresitions 18 dens. this with\ndevoutness, then all those letters unite as ene and ascend ax\nne vnity. 'Then the forty-nine gates ate opened. which\nsignify the mystery of the Jubilee. And when the gates are\n'opened, the Holy One; blessed be He, regards cach of such\n\nrsons as thougt he had fulélled the whole Torsh-—the\n\nfaral which can be viewed from forty-nine aspects, So i\nis necessary to concentrite heart and mind on both the\ntnrenty-Fvé and the twenty-four letters and to raise them\nwth the whole fore of intention to the forty-nine gates,\n48 we have said. 'Through concentration on this, one vil\n'concentrate on the Unity, for nur Master bas tage us that\nthe \"Hear, O Iie!\" and the \"Desed be the Name\" are\n'he summary of the whole Torah. Hlappy the ft of him who\nthus concentrate, for verily these eentain the Torah in its\nmtn, above and bebo Ibis the mystery ofthe complete\nMan, Mateand Female, ad ie the cece ofthe whole Faith.\nInn the debater in the achoole of Shamerai and of Hillel\ncanceraing the resitatin af the Shem, the Former held that\nthe evening \"Shem\" should be recited in a melining oF\nresting. postion, and the morning. \"Shem\" should be\nrecited sanding, their reason being tha inthe evening the\nFeminine aspect is iyeluded in the active enerey and reign,\n'while in the morning the Masculine aspect reigns exclusively\nin the supemal worl, and itis therefore necessary 19 reste\nthe Shema standing, as is dane during the Prayer (Amidah)\n'and a all times when the Masculine predominates. The\n'School of Hill, onthe other hand, made no auch dstinstien,\nTf the said aspects (Male and Female) were each entirely\nby itl, it might be necessary todo go, but as we, by cur\n'oncentetion and intention, ante them in ctr consciousness\nduring the retation and response, in the forty-nine aspects,\n\n42 THE ZOMAK 1 [sgbt4oe\nand se them towards the forty-nine gates, we need net\nemphasize their separateness, but should rather concentrate\nfn the fact that they are both one without any separation\n'whatever: the Masculine in six words—\"Hear,O Iseae ec.\"\nand the Feminine in Sx—\"Mlessed be the Name\", etc. And\n'he rile is ulvays aeording to the schoo! of Hille.\"\n\nTR. Simeon lited up his hand and Blesied his son BK.\n'Elearar. He then begat to speak on the verse: \"Who ated\n'up from the eat him whom righteousness alld o his fot 2\"\n(ls, Xu, 2). \"This vee', he said, has been variously inter\npreted, but, esctercaly considered, \"Who\" scfers to the\nfnyaery ofthe supernal world! Irom whence the it eve\nTiion of the mystery of Faith manifested, aa wo have\n\n\"Who\" deter that which\n\nIga to mate te glory kava Fam the eon that is\nCalled \"East\" from which ren the whole mnpstery of the\nFrith and ight commences to be revealed. \"Righteousness\"\nreveals the Supernal Power and the reign ofthe Holy One,\nbested he He, who delepatesto that Righteousness authority\nto rule overall the worlds t» guide them and lead them\ntowards perfection. For this reaton does it go on 0 say?\n\"Gave nations before him and made him rule over kings\",\n[1404] since all the kings ofthe werld are under the authority\nof that \"Righteousness\", ait is writen: \"And he wil judge\nthe world in righteousness\" (Ps. xcr, 13), Moreover, when\nit says \"Righteoustestcaleth to his foot\", the question\nWho calleth whom 2 The answer is that \"Righteousness!\ncalls to the resplendent mirror, which is ever bright and\nrefuge, as itis written: \"Keep net thou silence, O God\nhold not thy peace, and be not stil, O God\" (Pss, Xen, 1)\n[Naw the Holy One hus let His hight shire upon us on our\n'way for the sake of my son Elezzar, who called down the\n'supermal light upon us, and it has not waned, Happy isthe\nJot of the righteous in this world and in the world to come.\n\nThen K. Abb discoused on the text, \"A psalm of David\nswten he was in the wilderness of Judah\" (Ps. Lxtt, 1).\n'Why', be sai, is this psslm diferent from all others in\n\n\"Bina,\n\nnee] \"Teneman (sx0009) 3\ntat italene mentions the place in which it was compote?\nHowever this sat the ony pam where a partialar motive\nfor ts composition given. The sypescrption of ae pei\nruns: \"Where he shaniged his behaviour Detore Abimetec\n(sana) and another (uy) has: \"When the Ziphin came\n4odsid co Sl, Dot nt Davie ie hirslf with us?» The\n[purpose ef these tealigs isto prota the mert of David,\nbowing that even wien be wan in dress a Deeg Ge\nis enemies be sang prises tthe Holy One, bcsed be He,\n'Truc t nas the Tlly Spi hat spoke thru iy, but\nId nce David yearned contivally for the Holy Spi, i\n'would not have reed upon hi. I inalaye than: the Holy\npire wil so descend upon a man unas\n'movenito cme And Datidan we have seen\nfcibuation did not erase Yo sing hymns and to. pai hie\n{ord forall shige IF should be reminded ofthe difernee\nIbereeen \"A pain of David and \"OF David » posi, the\nformer 38 ithe pasage Just scasaed, signifying that the\noly Spit gave the native, then T woul say, be that ax\ni ry if ed fd net prepared hin othe eepton\nof the Holy Spr, i would net fave come upen im \"A\ntal\": the Holy Spi. Why ie eed 39?\nTcause it ensinualy prises the Sapeal King without\nceaung, When David came, the Hay Spirit found \"bods\"\nTeopety prepared, and so wis able wo sng through hm in\n{his world pravs to the King, 20 that this world igh be\nperfected to harmonire with te world above. \"OF Davi\nDavid, a complete pefeted, worthy mano severehanged.\n\"When he was inthe wilderness of Judai\": we have\nsithough fe wa n great rouble, he sung praises. And what\n'vas the burden of his song ?\"O God, tow art my Gad. 1\n'eck thee:my soul irate for thea flesh longeth fo thee\ncy an thirty land, where ao water's to see thy power\nad thy glory, so as T have seen thee inthe sanctuary.\"\n'Gol! i a general sense; \"My Gad\" expresses Davie's\nindividual grade of experience. In fact, there ae three\ngrades here! \"God\", \"My Ge, \"Thon Yer, eventhough\nthere are tree desgaaon, there scaly only one grade,\neal abe to the mystery othe Living Gud: \"Gods the\n\n4 sae xomaK 6 gou-14o\nsapernal One; the Living One; \"My Goa!\" denotes His\n'omnipotence from one end of the beaver tothe other end\n'and \"Thou eapreses the persnal grade of Davis avare\ntess of this Presence. But, although all are ore a\ndesignated by one nae, yet whabreka it. wil eck The\nmay allo be rendered (with allusion to shaher, blck),\n'wllsteengthenthetignt Which shines darkly the Sekinah\nfor this does net shine until ics sirengthened fom below.\n'Ande who thus srengthiens it tevomes northy of the white\nTight, Oe ight ofthe \"wefulgent mirror\", and of the work\n{wcame, This mystery isespreased in the words: \"And shone\nthat seck me (weshabrai) shall find me (Prov. vit, 17)\nnamely thine wi, out uf te blackre ofthe dawn, prepare\nAA Tight. \"The doulle ia yimgantid ('they abl find me\")\nsigefics chat they will meri the two Fights' the di, back\night of daven ard the white light of dey or, the mirror that\nbut rafugnt and the mirror that in Hence David aid in\nfect: will prepare a Hghe from the blackish daven in\n'order that the white Tight of day may chine on it\" \"My soul\nthinath for Thee, my fos langeth for Thee\": asa searcng\ntran longs for food and drink \"tn a dry and thirzy land,\n\"where no wster ie\" im the deter, 9 pice where holiness\nanno dell 14ab] And we, Master, hunger and thes for\nthe inthe place: and sx David longed to \"beheld God in\nFolens, a0 we long to drink in the words of the Master in\nhis sanetanry (house of study)\" Said R. Simeon to RL Abba:\n\"Let him who began continue\"\n\n\"Then R, Abbr spoke on the verse:\"\"And they shall take me\na heave offering.\" Suid he: When the Holy One showed\n'Moses the work ofthe Taberracl, he was perplexed over its\nconstruction, as has been pointed. out. Now comes the\n{question if vas to Most sone thet the Holy One gave\nthe Tenumah (heave-afering, i, the Shekinak), how could\nhe have given hero others, communicaed the Presence\n'6f God tothe people), for says that \"the cilen of Israel\nshould take a heavevotering\"? We may answer by a parable.\n'A King ocd in the teidst of his people, bat his Queen.\n'was not with him. As long as she was alee the people eid\not fee Secure and were somewhat anes, Bus 88 soon 8\n\nsyed) awestnn (exonu. 45\nthe Queea arrived the whole people rejoiced, feling that\nthey were now safe Inlke manner, although the Holy Ore,\nblesied be He, showed. Isriel many sigts and wonders\nthrough Moses, they did not yet fee sue of themselves, but\nas oon as the Holy One sid, \"They shall ake me s heave:\n'offering that I may dvell inthe mide of cher\" (6, $), their\n'Gnvidece was at once trmly established and they rejoiced\nin the worship of the Holy One, blessed be He. 'Thetefore\nis writen: \"And a cune w pass on the day tha Moses\nTua fully st up (Lalbtl) the tabernacle. cht the prices\nof loacl brought thei offerings...\" (Num. vt, 1-3) namely\n(Shekinch)\n\n\"Now the question might be asked! Wherever the ex\npression \"and i came 1 pats\" accire in Scripture, i it not\nAovays connected with something sid? And the answer\n'would fe that something sid aceurred aka on the day when\nthe Tabernacle was completed and the Shekinsb came dawn\ntowarth, Fora celestial Accnser soa a Her ide whocavered\ner Face with a veil of thick darkness to prevent Her from\nfinding Her way down to earth. And we fave been taught\nthata thossand and five hundred myriads of sceusine angels\n'were round about Her for the same purpose, At the same\n'ime, also, a multitude of superna angels rose up before the\n'Thnone of the Holy One, and aaid: \"Lord of the world! At\n'our splendour and all our refulesnee emanates from the\n'Shekinah of Thy Glory,and should She now deseendothose\nbelow 2\" But in that hour, the Shekinah gathered up all her\n'greagth and, breaking through that darkness, lke one\ntresking through strong bariess, came dawn to earth. As\nnon ae they aaw this they all cried together with a loud\noiee: \"0 Lord our God, how mighty is thy rame inal the\nearth\" (Ps. vn, 1): \"mighty\", because She had thus broken\ntheough so many barriers and restmining hosts and tad\ncame down to earth to reign overall. All of which explains\nthe use of the ominous expression, \"and i came t pass\n\n4 connection with the completion of the 'Tabernade, ini\nftng the pain that was-suffered by many exestil anes on\nthe day when Moses' Dride (the Shekinah) ca\n\n40 Tue 2ouAt 114 [egoh-igie\nfar, 'Therefore it ia said: \"What they take Me 1 heave\nbiferig.\" Observe i doesnot say \"Meand aherveofering\"\nbut \"Measa heave offering\", to show that alls One, dhere\n'& to separation, and the Tabernacle in its completion was\nin the likeness of that above the one coreapored with the\n'her in every deuil, thatthe Skekinah might be located in\nFein all Ro aspect. Hore in thie world the 'Tebernacle wees\nfashioned like unto the body which contains the spirit and\nthe Shekinab, which combines the upper withthe jawer,and\nwhich isthe Holy Spirit entered into this kind of body, 10\ntha the brain should dell ina shell allacsording to purpose.\n80 the Holy Spirit hecomes, as it were, a bods co contain\nnether spit, subtle and luminous, and in this way alls\n'contained one within the other, until it enters this wor\n'which is he last external shell (Mifeh), \"The toughest husk is\nthe one within the shell of this world, just as in a nut the\ntse shell isnot the toughest, but the inner husk So also\nabove, the bar, withstanding sill is the other spiri: which\nules in the bays within it 4 softer abel, within whieh\nga lies the brain,\n\n\"In the Holy Land, in connection withthe Temple, things\nhappened silferertly, The hard shell wae broken in that\nspot and didnot rile at alli wae broken there, and yawned\nssunder, And the opening thas made existed there as long.\n4s Isnel worshipped {14ia] in manner due. 'Their sins\nhowever, caused the to sides of the opening to draw to-\nether, until the shel became sshole aguin. As soon at the\nshell closed up over the brain it ruled over Israel and drove:\n\nspite ofthis, the hard shell\n1 it has no right there. LF\n'that iss, it may be asked, why isthe Temple still a ruin,\nforall destruction comes only from the nfuenee ofthat hand\nshell ?\"Phe answer is that the destruction was indeed eased,\nby that \"side\" when it closed over the brais, but the Holy\n'One prevented it from ruling in that place, and when Israel\nIhad been driven out frome ther, the sell bro open as before.\nBut because the hely people was no longer there, the opening\nwas covered with a holy covering, «kind of thin curtain, to\nprotect that spot and prerent the hard shell from closing\n\nsate) FRauMan (rxont8) 1\"\n'over it agin. This covering pred over it fromm all sides.\nTis not possible for the holy wintment to descend upon the\n'Land as formerly, a that thin covering prevents it, the Hy\n'People being no longer there. Therefore itis hat che ruined\n'Temple his not been rebuilt. On the ather hand, i slo\n'impossible fr the hard shell t rule there, because the thin\n'covering prevents it from entitey closing over the brain\nFor this reason al te souls of members of ether nations\n'who live inthe Holy Land, when they leave this worl are\nnot sceepted thee, but are thrust out ard are forced to roam\nbout and go through many wancerings uti they teave the\nHoly Land behind them and reach Instead those impure\n'regions where they belong. But all the Israelis soul that\nleave this world from the Holy Land ascend from there and\nthat coering receives them into ite and through i they\ntester the Upper Holiness, becruts like alvays tend to like.\n'And the soulsof those facies who have departed frm thin\n'world while sil ouside the confines ofthe Hoty Land, end\nwil in the power and dominion ofthat hard abel, wander\nIiher and thither and roam about until they reich their\n'appointed places. Happy ia the lot ofthat man whose soul\nleaves this worl in the domain of hones, in the cavity\n'provided by the Holy Land,\n\n\"He whose soul leaves him in the Holy Land, if his body\n'i buried upon the day of his deat, in no way dominated\nby the spit of impunty. 'Therefore it says of one who has\n'been put to death by hanging that \"his body shall nt remain\nall night upon the tes, Dut thou shalt in aay wise bury him.\nthat day . that thy land be not defied (Deut. xx, 23)\nfor a: right the impure spit is given permission to rule.\nHowever, although these last are gives temporary power,\n'they sarinotexercizetheiesvay within the bounéais ofthe\n'Holy Land, becauseitis imposible for them toenterit unless.\n'they can come upon an organ oF means of approach in the\n'parts and fat of those sacrifces that are consumed at night\nor the puspote of feding other (foreign) kinds* But even\nthese portions were not lft with the purpose of aractng\n\nSe prep.\n\nso mi eoutan 18 Daeg\nil potencies othe Holy Land, bu rater, on lke cane,\nfo eee tho ava) fem orn bs best aa oy soe\n'coat, he che of thew tno the mis nee Wont\nte aeend Guckedly and deh avy unl reached that\nHesdet res toa Nec i oti ota sect\n\nther side\" hove. thele abode ita which ctv the sak\nsro ooier sod all the dean se opine spl tn be ea\nithe there. Mut the smote of thve strifos which were\ntairt during the day ssosnded in n sight Rie unto ix\n'elf ple and ll the proper spets recived nouhment\nfrom i Over the bodice of the rightcos, who were not\n'deduced in this world by the liste of the hardshell, the\nimpure spr has no power at all bane they eid not\n'arcie temseve theeth. Rat asa the wicked in his\nIie were seduced bs tht powerfal shel of evil snd ite\nesses and prac, are tir bodies unclean afer the\nfoul fin Ife them, The hoes ofthe Tightens, because in\n'his fe [24] they took thst dh cigs rene\nnd the meni and ceremonies of Sasths and eval, ae,\nire Live mide not he perf is togate mua\nSince they pe oy nor pari anything sppenaaig oe\nTicwed io he who Served mo plemure thereon: aay He\nih lated moral pun | Aa for hi hoes Tim\n'uteide the precincts ofthe Holy Land, hs by ia doled\nty ua oaples ert WIG cise lee ie tae\nthe dues Ae isch 3 by beg int the Hal Ean\nto be bud, to it appe the text \"At ye: entered nad\n\"tle my Ti and rahe ge bot\n(Gers han cso Ny Land ovee ehh th opie\nfpr has no power or deelon,ye hare rough his\nut dy wherein tha vey nun pt hak oatmeal\nlh buried inthe hlowed wl !Yedfite My Lard\nowcver, te Holy One bfemed be He, provides the he\n'Wat aneane of purging fea this Gefletct: when such &\nTy dcop ie Holy One elisa wind How fm\nshove which thus the impure spirit outsie, for He has\n'ampasion on Hs land, Joueph'sbedy was rever under the\npower of the mpuce apn, although fs oul Ket him sen\n\n418) 'TeKUMAH (EXODUS) 409\n'he was yt outside the Holy Land, Why had the \"ther side\"\n'ho dominion over him ? Because whe he was alive he vst\nnever seduced by it, Yet hedid not wish that his bedy should\nve tken for burial! ito the Holy Land, but only requested\n'that his bones should be taken and deposited there. Jacob,\nSean, id not die at all: his body remalned fatact and his\nspirit bad no fear ofthe impure potencies, for his bed was\nfilled withthe perfection of the cleat igh, a te bright\nean of the twelve tries and ofthe seventy sous which came\ninto Bgypt with him). Therefore be was not afrsid of the\n\"other side\", and it had no power over him, Further, hie\nbody was in the likeness of the I Form, for hie\nbeauty united all ides, and all the ibe of the Brat man —\n'Adam —were united in him. \"Therefore Jacob sid, \"1 wil ie\n'vith my fathers ar thou shalt cary me out of Eng (Ge.\nXuvit,30)—the whole body, 'Therefore also \"the phosicans\nembalmed Israel\" in erder that his body might remain inact,\n'as yas fitting, As to other men whose souls pass avay in the\nHoly Land, their souls and bodies ake come to no harm.\n\"Three nameshas the sulofman: ephest, ah, nethanah,\n\"They ae all comprised ane within the other, yet they have\nthree datinct abodes. Nephsh emains in the grave until the\n'body is decomposed and nurned into dest, daring which\n'ime ie lis about in this world, seeking to mingle wh the\nFivng and to lear of heir roubles; and inthe hour of need\nIe iterceden for them. Ruah entre the exthly Garsen (of\nen) snd there dons akenens which sin the semblance\nof the body it tenanted in this world: that likeness being,\nfait were 8 garment with which the spirit rabes itll,\n'hat it may enjey the delights of the radiant Garden. On\nand festival it ascends unio higher\nrote\n\n(rut)\n\n'the merial sescns and on the special occasions which we\nhave enumersted. Neshanal ascends at once to her place,\nthe region from whence she emarated, and fur her sate the\nlight is kindled to shine shove. She never again descends to\n\n40 Paw zoman 131 [gid-t43\narth In her is consummated the One who combines all\n'des, the upper and the lower, And as long a¢ she has not\n'scended to be united with the Throne, the raah cannot\n'row itself in the lower Gardea, aor can the nephic be at\nfase inite place; ut when sheascends all the others find rest.\n'Now wheh the children of men rein sorrow or true, and\nrepul to the graves of the departed, then the mephesh i\nswakened and it anders forth and ruses the ruah, which\nin tra-rouses the Patcares, aod thea the neshuma Then\n1¢ Holy-One, blessed be He, takes pity on the world. This\nmatter has already been explained, although the doctrine\nsf the neshemak has been put ina somewhat different fren\nthe same; and what we have said is\ncentiely correct. Now if the neshewal is for one reason OF\nnether hindered from ascending to her rightful place, then\nthe ruah, when it reaches the door of the Garden of Eden,\nfinde i bared, and i cannot enter, [2424] and vo roams\nshout unnoticed and forlorn; and a8 for the nephech\nlore about the world and beholde the body which was\n'nce its howe devoured by worms ard sufiering the judge.\nmeat of the rave, and it mourns therefor, as the Scriptie\n'elles: \"Bue the lsh vpon him shall aye pain and his seul\n'within him shall mourn' (lob my. 23). Thus all sufer\nDurishment, and so they remain until the neshamak is able\n'attain to het rightful sphere above, Once this is accom=\nplished, however, both the others ate united each with its\nsphere; for all thee are one, fonning one whole, united in a\nrystial bond, according to the prototype above, ia which\nsephesh, rua and nehamah construe together one totality.\n\"The (aupernal) Nephesh posestes in ise no light and\ncannot out ofits own being engender it and for this racon it\n5 in close connecticn anc deeply enmeshed with a certain\nBody,' which i fondles and sustains. I is concerning this\n_Nepherh tat itis written: \"She giveth meat to her household\nand an appointed portion of labour to her msidens\" Prov,\n4444, 15}, the \"house\" denoting the Body, which she feed\nand the \"maidens\" the limbs ofthat Body, 'The (superna\nNeston\n\nbh i all anion\n\nyal -TRRUMAN (FKODUS) ae\nRug rides upon the Nephesh, dominates i, ne enlightens\nwith sapertul glory, as much ax it can bear; this Nephets\nthe throne or pedestal of this Rud. 'The (supernal)\n'Nehanus prontces the Rua, rules over it, and sheds upon\nit the light of life. \"The Keak depends entirely vpon the\nNeshamae and ie lic up by its light avd nourished by its\n'celestial food, while the Nephes is similaly degendent on\nthe Ruah. But as long aa that supecval Neshamah d\nascend unto the opring of the \"Ancient of Ancient\n\n'ost Hidden ofall hidden regions, there toe filled with the\nprecence of Him whose glory ir eteraal asthe waters of an\n\neectaeyescety tec Nate al oe\nthe Rua nthe Garden of en, while the Nese send\naf eth faunan-hen andthe Neg ake op tr abode\ninthe body\n\n'Simi in man below, the three are one yet separate\n\"The ashamoh ascends lof othe fourtan-hen\nenters the Caren of Eden: nd the ped fds resi the\ngrave, Tt may be atk, what in our analogy corresponds\nabove to the grave ? The answer is that \"the grave\" in this\nface isthe mighty lif Ty thin reapect the so of ma\ncorresponds, and here, as elsewhere, the lower is after the\npattern ef theuppes Thus thre ae thee grade ofthe so\n$inst one from arte alah ty frm oe bore and\n'one mystery: As long as the hones of their human habixation\nremain intact in the grave, the neler remains thee ako,\nthough unwillingly,\n\n\"There is here a mystery which is entrusted only to such\nax prev and know the wey of truth andl are ara fen.\nTre hour when the shamak crowns herlf above with\nthe lye, and the rah ar thin the radiance of\nthe perl Tight which atid on Sate, New\nect spy nt ar ar rk iced\nsind fro thowe fuss 0 enter ie the Garden of Een\nreaplendent wd radar: in tht four the nope eo res\nUp witha the griveand assure sae inthe ike ofthe\n\n4a the 2omae ut ugae-aga\nform which it previously possessed when inthe ving body,\nand in vrte of hia al the bores arse nd sing praises\ntote Holy One, blessed be He) a seis wate: \"ll my\nbones shal sy (omaraa), O Lord, who slike unio thee?\n(fss000, 10) Andhad te eye bu the ower and permision\nto perce such mates, i woul! behold on the i\nSublatls, New Moons and fsivas «Rind of Ogura singing\nand prising the Toy Ove above thoi graves But the fly\nSi the cildrn of mem prevents them fom having aby\neginance of thes matter, ince they acther know nor\nterete uhat the foundation of their Gein the world\nId hace no mind to he are of the glory af the Supers\nKing in thie world which they con ter, motto speak ofthe\n'voll to come, which they see nt ths they Have pore\nfepton of the bas of either oF of the inner meaning of\nthese thing\n\n\"On New Yeu's Day, when the wold is jedsed, and the\n\"Thrne of Judgement stands by the Superal\nsoul (neha) Bovers about and incereedes forthe living\nGn the night folowing the giving uf judgement they roam\nshout, endeavouring Wo discover what decisions have been\n'made' concerning the fate of men i the coming Yeae; and\ntometines they communeae ther knowledge w the hing\n{nthe fermofa vison o dream, asitis writen: \"Tha dream,\n'na vision of henight, wher deep seep fleth upon men\nthen he ogeneth the eats of ten and veaeth thet este.\ntions\" fob xg, 10): ke. dhe sou pats ite seal 80 words\n'wich fe communicates 19 the sans of man that they may\nreariveisruction oF reproaf, On the lit gto the Feast\nof Tabernacles, when the final edicts are soued from the\n'Ring, and the staGow is remaved from those perons who\nare shoaly to de, [420] ceruin eeesal oftcer named\nYehudiom descends with mynads of folowers and bear\nthat shadow alot; and the sol which we have mentioned\nous about and sees th shadow and returas foie pice,\nand anpounees to the ret of the dead: \"Such and avch an\n'nes comingto be wih w\"—meaning thesou of hiche\nshadow his been most lately borne away by the angie\n\n143] 'emumant (exonus) 45\n'minions. If that deceated one be righteous and ha lived a\nond life while in this world, all the dead rejoice; but not,\nthey all says \"Alay, alas! Woe, woe !\" When the angels\nbring up the shadow, they deliver it vo that flthf sereant\n'whose mime is Metatron, and he taken i aad brings it\n\n16 and rightful plats, as itt» written: \"As a serva\n'camestly desieth the shadow\" (Job v1 2). From that hove\n'on, a pce i prepared forthe weshamah of that man, and\nplace for hie aah in the Garden of Elen, and a place for hi\nether to rest in during its wanderings—for there is a\ncertain neplesh which has no rext, enncering which it\nwriten that it shall be slung out, as out of the middle of a\nsling\" (1 Sem. xav, 20) which aephesh wander ahout in the\nworld, having no rest either by day or by night, this being\nthe greatest and dives punishment pe\nlikewise a \"nephesk which is \"eat\n\nfrom its people\" (Ley. xvit, 10): and there is alo a neh\nwhich is not \"eut off\" together with the body, but is\" cut\nfff\" from the place whieh, had it bebnged to «worthy\nperso have been its appointed pltee above, concern\nIng which (i writen: \"that reptesk shall be\nmy presenoes Tam we Lord (iid. wa 3)\nDreseace\" meas thatthe af ges not resto any longer;\ntnd when that ix 30 the nepha can have no part ia the\nheavenly bliss, nor fave any cognizance of any ofthe mattera\nInhich tate place im the other world. Such a acphes i Uke\n'hat appertaining wan animal\n\n\"A neplesk which in destined eventually to find eet, whee.\nJn the course of is wanderings ic meets with Feluaian, the\n'chief angelic messenger, with all his princes, is ker' by\n'lm through ai the doors of the Garden uf Eden und shown\nall the glories of the righteous and the splerdoars ofits own\ntui, and then it invests tac ital serenity with 5 rch,\nandi perceives all that is going on in the supemal yorid,\nAnd when that rue ascerda to be crowned with its\natskanah sich is above, the nephesh joins the raak and\ndings thereto with all its strength and reeaivesilumination\n\n4 'THE 20HAR 11 [eyo\nfrom it, which causes i itself to shine, even as the moon\nborrows light feom the aun. And that rush then joins itself\nin the same wise to the neshomal, and the neshanak unites\nherself with the end of Thought, this being the mystery of\nthe Nephcsk which isabove, and the Nepiesk whch i adore\n'ites sac with the Atal which is above, and thst_Ruah\nagain with its Neshamah, and that Neshamah with the\nInfinite (n-f).\"Thus is achieved harmony, peacesnd wien\nSip eeh a eee\nreat and quistude of the rephesk that ia bdow, concern\nShichi writen: \"But the soul (eephes) my Tord sal\nbe hound in the bundle of life with (et) thw Lord thy God\"*\n(Sam. wav 29); that i\n2 (he fi 4 letiers af the alphabet,\nunion ofall things), one being lke unto annther. Fer when\nthe Maor—which is the symbol of the supernal Nephesh—\ndescends, illumined with slor from al sides, then she in her\n'urn ifumines with her radiance all the charits and all the\n'amps, and unites them, so that they are formed into one\ncomplete body which chines forth resplendent with the\nsteadfist brilance of the supesal ight. In the same way\nthe lower nepiesh, when jt descends, similarly ihined\nfrom all sides-—from the light of the mehamah and of the\n'ual—alio illumines all the chariots and camps, namely\nthe limbs and bones of is body, and forms them into one\ncomplete body which emis light. This isthe significance of\nthe words: \"And he wil satisfy with splendour (sasha)\n'hy soul\" (Isa. Lv, 11); and then \"He will male vigoreus\nthy bones\" (id): thar is, they willbe fashioned into ene\ncomplete body which wil emit light, and arise to. give\nprases tothe Holy One, a hasbeen pointed eutin conee-\ntion with the words, \"All my bones shall say, O Lord, who\n'5 tke unto Thee ?\" This praising docs indeed consinute\nthe rest and delight of the aeplest and is verily the com\npletion ofits joy. Blessed ame the righteous who fear their\nLond in this worl, for they merit the threefold rest of saints\n1¢ world to come.\"\n'Then came R, Simeon and blessed R. Abba, and said:\n\nt4:6-1439]—tHRUNAM (ExOUUS) 45\n\"Happy are ye, my sons, and happy am 1 whe have been\npermitted to behold ow many (c45q} supernal places are\n[Prepared which wil shine for us in the world t come.\n\"hen R, Simeon began (0 speak on the verse: \"A song of\n\\ogters, They that rust ia the Lord shill Leas Moun Zio\nthick cannot be removed, but abideth for ever\n\"TWia verse, he ani \"hus been variously interpreted, but\nto apecial significance ia this: \"A song of degrees\" refers to\nthe tong which i sung by the supernal holy grades from the\n'of the celestial Might in harmony with the soog of the\n'Levites here below. There are degrees\" upon \"degress\",\nand they worship in the mystery of the fy yeas Jubile)\n\"They thar tris in the Led\" are the righterns which tnt\nin their good works, asi is written: \"The rightenas tnt\n{are bold) lke the young lion\" (Prov. xxvtt, 2). It might be\n'objeced that the righteous do not. in fact trust in their own\n'works, being, on the contrary, perpetually in a state of fear\nand trembling, Uke Abraham, of whom it says thit he was\nafraid concerning Sarah (Gen, x11, 10-13);0r fac, who was\nafraid (Ibi xe, 7); oF, aun, like Jacob, who was likewise\nin fear (id, 388, 8); and thete didnot trust in ther own\nfood works, how! much less cause for assurance have other\nrighteous men ! How, then, can it be said with any justice\nthat \"the righteous tnust like the young lien\"? We must\nttserve, however tha they ae eonypared co the you lion\n(Kepii), and wor to the ther kinds of bon, which are\nsuonget. 'The young lion, although strong enaugh t hold\nIhisown, ian comparison with wther kinds of lena, weak,\nand w» does aot trust his own strength. Inthe same manner\nthe rightenus, although confident of the power of their god\n'works, yet de not rus in them mare than the you ion in\nIhe srength. Therefore iteaye here: *\"They tat trast the\nLord shall bs as mount Zin, ramely, they will be in the\nfuture dispensation, not merely ike the young, or even the\n'ld, ion, but like mount Zion, immovable ard without fear.\n'And ye, my sons, sons-of the saints above, your trus, your\n'confidence, is indeed like unto mount Zion. Verily, blessed\nfare ye in ths world and in the world to come\n\n'University of Tul\nMcFarlin Lil\n\nTulsa, Oklahome\n\n'ounstany\n\nIN VOL, III\n\nAnutnan, The principal part ofall the threw daily prayers,\nto be recited quietly and in a standing posture.\n\nANCIENT OF Days, The highest of the Grades of the\nGodhead\n\nAvpte Fietp. A name for the Garden of Eden\n1 Sefrah Tierth, which\n\n(CENTRAL PIUEAR. A name for\nunites the Right and the Left.\n\nComstusrry or [snart 'The Shekinak in its connection\nWith the people of lara\n\nFOUNDATION (¥eod). \"The mints Sefral, ako called\naad.\n\nGencias (lit grestness). Avather name far the Sefrak\nHew.\n\nHoLY Owe. A name commenly applied to Gad in the\n'aspect of Tyerth (a).\n\nKearora (lit 'chelle? or 'husks'. The powers of evi\n\nLesser CounteNaNce. The Sefrah Tyerh (Kether\nbeing the 'long, countenance')\n\nManxw7n (lit. soversigety). 'The reth Sepals esp, the\nShekinah in connection with Tifireth (a2).\n\nMerargon. The head of the *world of creation', called\nso the servant' or the \"body\" of the Shekinah,\n\nRioureows (Zaddil). The ninth Sepak, alse cies 'Foun-\ndation'\n\n40 aLossany\nSie (bt. heat). The fourth verse of Deut. vi, containing\n\nthe proclamation of God's unity, with or without the\nsucceeding verse.\n\n'Trrenern (it beauty). The sath Sefrah often ymbolieed\nby the ean, ao by the'\nseventy branches\n\nee of Life with ewelveroste and\n\nYesoo (e, Foundation).\n\nZaoorx (e. Righteous)\n\nWuUuini\n\nannooa27b8sb)\n\nson0032748564",
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