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  "chapter": {
    "num": 4,
    "slug": "vol-4-00-body",
    "title": "Volume IV — Vayikra → Bemidbar (Leviticus → Numbers)",
    "of": 5,
    "words": 159789,
    "text": "## Volume IV\nYeas revealed inthe full perfection of her radiance, end when\nthe Temple had been erected in the likeness of the Temple\nthat is above. The Holy One, blessed be He, then experienced\nsuch joy as He had not known sinee the creation of the\nworld. When Moses set up the 'Tabernacle in the wilderness,\nanother such was raised in the heavenly spheres, as we lea\n\n4 THE souAR Iv\nfrom the words: \"And it came to pass\nracle was reared up\", the reference being tothe other\n\"Tabernacle, to that which was above, namely the Tabernacle\nof the \"Young Man\", Metatron, and nothing greater. But\n'when the first Temple was completed another Temple was\n'erected at the same time, which was the centre for all the\n'worlds, shedding radiance upon all things apd giving light\ntoall the spheres, Then the world was fusy established, and\nall the supernal easements were opened to pour forth light,\n'and all the worlds experienced such joy as Ind never been\nknown to them before, and celestial and terrestrial beings\nalike broke forth in song. And the song which they sang is\nthe \"Song of Songs\", or, ax we might cender, \"Song of the\nSingers\", of those musicians who chant to the Holy One,\nblessed be He. [2438] King David sang \"A song of degrees\":\nKing Solomon sang \"the Song of Songs\". Now what is the\ndifference between the two ? Do we not interpret both\nto signify one nd the same thing ? Verily, thisis so, for both.\nthings are cerainly one, but in the days of David all the\nsingers of the spheres were not yet set in ther rightful places\nto chant the praises of their King, because the \"Temple was\nrot as yet in existence. For, s on earth, the Levitic singers\nare divided int groups, iat likewise above, and the upper\ncorrespond to the lower. But not before the 'Temple was\nerected did they aesume theve their due plies, and the\nlamp which before gave no light began then toshed radiance\nabroad, and then this song was sung ta the glory of the\nSupernal King the \"King to whom peace belongs\". \"This\n'song is superior to allthe hymns of praise which had ever\nbeen sung before. The day on which this hymn was revealed\nfon earth was perfect in all things, and therefore the song in\nholy of holies. It is written in the Book of Adam that on the\nday when the Temple would be erected the Patrarchs would\nAwaken song both above and below. Not that they would\nsing themselves, but they would rouse to song those mighty\nsingers who preside over all worlds, On that day, itis said,\nJacob the \"perfect\" one arose and entered the Garden of\n'Malbath Tied \"R.A gy: AIL the Weis ie aly, bu\nthe Song af Song ely of bole TB. Yad,\n\n1438] 'renustan (exopus) 5\nEden and caused it alo to sing, and all the spices of the\nGarden ikewise, He, therefore, itis wha gave utteranceto the\nsong, since but for him the Garden would not have sung,\n'This song comprises the whole Torah: itis a song in which\n'those that are above and those that are below participate; 2\n'song formed in the likeness ofthe worl above, which is the\nsupernal Sabbath, a song through which the supernal Holy\n'Name is erovened. Therefore it 1s holy of holies. Why s0 ?\nBese i ote inne wi ead. Ths\nbecause the \"cup of blessing\" was then given with\nRight Hand;\n\nthe\nand when this isso all is jay and love; therefore\nall the words of the Song of Songs ate perfected with love\nand with joy. When the Right Hand was drawn back (t the\n'estruction of the'Temple (Lam, 1,3), the \"cup of blessing\"\nvas placed in the Left Hand, and therefore those that were\n\nabove and those that were below broke out in lamentation,\nsaying: \"Where is the 'cup of blessing' of the supernal\nplace which was wont to abide therein? It has been with=\ndrawn and withheld from thee\". Hence the Song of Songs,\n'which emanated from the Right Side, is full of love and joy\nfn all its words, but the Book of Lamentation, which marks\nthe withdrawal of the Right Hand and the emergence of the\n'Left, is full of complaint and lamentation, Tt may be asked,\n'does nocall joy and singing emanate from the Left Side since\nthe Levites who were te singers were from that side? The\nnewer that all joy which issues fram the Left Side due\nto the union of the Left with the Right. When the Right\nHand combines with the Left, then the joy sshich belongs\nfo the Right mitigates the turbulence of the Left, and is\ninfused into the Left. But when the Right Hand is-not\nActive, the wrathfulness of the Left increases, and theres n0\nJoy, Then the ery rises \"By hah': \"hat wil become of the\n'Cup of Blessing' 2\" Tes retained in the Left Hand and the\nanger ishot and does net cool. No wonder, then, that there is\nlamentation and mourning. But the Song of Songs represents\nthe \"Cup of Blessing\" when tendered by the Hight Hand,\nand therefore all love and joy is found therein, asin no other\n'tong in the world, Therefore was this song aroused from the\nside of the Patriarchs.\n\nzomtan tv [eggb-144e\nsong was reveled the Shekinah\ndescended to earth, s itis writen, \"Abd the priests could\nnot stand to minister because of the cloud.\" Why ? Beca\n\n\"he glory of the Lord had filled the house of the Lord\"\n(eGings vist 11). On that day cis hymn was revealed, (1.444)\nand Solomon sang inthe power ofthe Holy Spirit this song\nwherein is to be found the summary of the whole 'Torah,\n'ofthe whole work of Creation, ofthe mystery ofthe Patrarchs,\nofthe story of the Egptian exile, and the Exodus therefrom,\nand of the Song of the Sea. It is the quintessence of the\nDecalogue, of the Sinaitie covenant, of the significance of\nTirac's wanderings through the desert, wntil their arrival in\n'the Promised Land and the building of the 'Temple, Tt\n'centans the erowning of the Holy Name with love and joy,\nthe prophecy of Israel's exile among the nation, of theit\nredemption, of the resurrection of the dead, and ofall else\n\nil that Day which is \"Sabbath to the Lord\" All that was,\ni and shall be, is contained in it; and, indeed, even that\n'which will take place onthe \"Seventh Day\", which wll be the\n\"Lord's Sabbath, is indicated in this song, 'Therefore we\nae taught that he who recites a vers from the Song of\n'Sys as were drinking song causes the 'Torah to dean in\nsecicloth and to complain before the Holy One, blessed be\nHe: Thy children have turned me into an amusement for\na drinking bout.\" Yes, asuredly the Tor say this, There-\nfore it behoves the fthful to be wary, and to guard every\n'word of the Song of Songs like a crown upon their heads,\nIt may be asked, why, then. is the Song of Songs placed\n'among the Hagiographa (which are not so sacred asthe other\ntwo parts of Scripture) ? The answer i, because itis the\nHymn of Praise sungby the Commisityof Iara tthe time\nwhen she fs crowned above. 'Therefore no other hymn\nis 20 pleasing o the Holy One a this.\n\n\"We have been taught thatthe three words, Shir hahirim\n'cher (Song of Songs which) connote the placing of the \"cup\nof blessing\" between the Right Hand and the Left, and its\nraising towards \"the King to whom peice belongs', grace\nbeing. thus carried higher and higher to the mystery of\nthe Bn-Sof (Infinite), Again, the four words of the title\n\n44a] 'TERUMAM (xoDUS) 7\ncorrespond to the mystery ofthe perfect Holy Charit (formed\nby the three patriarchs and David). Again, \"song\" stands\nfor King David, the mover of song; \"oongs\" forthe Fathers,\n\"Solomon\" for Him Who rides in this\nthe inner meaning\nty, the mystery of\nts hl Faith. The whole isa perfect Chariot for 'That\nis cognizable and That which is unkrowable and\nHon pcm arena tunbearmpeagey\ngiven in four words, cantainiag the mystery of the complete\n(Chariot as from four sides.\n\n\"Aain, within this mystery there is another, We have been\ntaught that if one sees grapes in a dream, if they be white, it\nisa good omen, but if they are black in colour, then, ifthe\ndream occur at 4 time when grapes are in seaion, they are\n(of good significance, but il net, prayer is needed to avert the\n'omen, Why this difference between white and blck, between\nin season and out of season ? Again, it has been said, that\nfone who dreams that he has eaten black grapes can be\n'certain that he will enter the world to come. Why ? The clue\nis to be found in the tradition thatthe forbidden fruit which\nwas eaten by Adam and Eve was the grape, the fruit of the\nvine, for it ix written: \"their grapes are grapes of gall\"\n(Deut. xxx, 32)—pamely, the black grapes. 'Thus of the\ntwo kinds of grapes, black and white, when seen in x dream,\nthe white signify something good because they emanate from,\nand are the product of, the side of lf, but the blck emanate\nfrom the side of death, and therefore ane wh in a dream\n'sees oF eats of such grapes requires special intercession,\n'Again, why do black grapes portend good if dream of when\nin season ? As we have already pointed out, when the dream\nis dreamed at the time when white grapes are in season\nnaught but ood is portended. Why so ? Because a that time\nthe whole world is made faic and joyous when they pre-\ndominate, and both white and black fit into the scheme of\nthings; bue when the white grapes are notin season, and so\nhave no special power, then the dream-appearance of the\nback grapes is-a sign that the judgement of death hangs over\n\n\"ino, 7. Bersih Rab, 8\n\n8 THE ZOMAR tY. [r4ga-r4gh\nthe dreamer, and he needs to plead for merey because he has\nbbekeld the fruit (lit the ee) whieh caused Adam's sin, and\nin consequence of that sin death to imeelf and to the whole\n'World, Here « problem arises which I would not mention\nete not the Master here. We have been taught that this world\nis formed on the pattern of the world above, and that what-\n'ever takes place in this earthly realm occurs als in the realm\nabove, But when the serpent caused death to Adarn in. this\n'world, what could have corresponded to that in the upper\nspheres? [1448] One might say that the serpent causes the\nlight of the Moon—the female aspect of the Deity—to be\ndiminished for a time, and this is a kind of death. But why\ndid the male alio die? Besides, even as to the \"Moon\" oF\nfeminine aspect, we have been taught that the diminishing\n'of her light was not due to the Serpent but to another\ncease, because she complained against the sun.t Shall we\nsay that he poe shares che sae fate? Car we imagine\n4 defect in the higheet ? Thi ie one of the mye\n\nthe Torah; but the Serpent did indeed cause a defect in\nall he worlds. Mark this. We have been taught that every\nthing that the Holy One created, both above and below, He\n'rested in the mystery of male and female, ani there is an\ninfinity of grades in the supernal spheres, each differing\nfrom the other; and those grades which are of the same kind\nGod framed and united in one 'Body, in the mystery of\nthe primordial Man, We have also been taught that on the\nsecond day of Creation, when the Gehenna was created, one\nbody was formed in the mystery of Man, and those limbs\nthat came near to the fre of Gehenna and were consumed\nreturned to their original state, and this was because those\nlimbs came near to that Serpent. This is the primordial Man\n'who was enticed ta the teat of the Serpent, and in this sense\ndied, the Serpent exusing him death because he came too\nnear to him, Everywhere man is male and female, but the Holy\nSupernal Man rules over al and gives food. and life to all\n'And withal this mighty Serpent withheld light from all.\nWhen it defies the tabernacle the Female of that Man dies,\nand the Male dies and they return to their elemental state,\n\nes dahar, Gen 300; Mien Rabbah, lr\n\ns4gb-a4sa] —_TERUMAM (ExoDUS) 9\ntnd in this way lower and upper correspond. \"If he ate of\nthe black grapes he ean feel confident that he will enter the\nworld to come\", because he has (symbolically) prevailed\n'over and destroyed that place, and since he has removed the\nstubborn shell\", he has drawn near to the world to come,\nand none will geinsay him. In the same way there could be\n'no song in the house of David until the \"black grapes\" had\nbeen subdued and removed, and then Solomon sang the\n\"Song of Song\", av already mentioned.\n\n\"This canticle is superior to all chat preceded it; for those\n\"which were aung by Solomon's predcsesors ascended only\n1 join with the company ofthe songs chanted by the angels,\nas, for instance, the \"Song of degrees to David\", which\n'means \"the song which the celestial grades sing to David\",\nto solicit nourishment from him; or again, as we might\ntranslate, \"x song of degrees for the sake of David\", the\nageat king who always praises the Great King. But when\nSolomon came, he sing song which i high above even that\n'of David, a song which is the very same a that sung by the\nreat ones ofthe realms above, the pillars of the universe,\nhonour ofthe Superaal King who isthe lord ofall peace and\n'harmony. Other men send up praises by means of lower\nChariots, but King Solomon by means of higher Chariots.\nTe may be asked, What of Moses, who ascended further than\nall other men in the rade of prophecy and love of the Holy\n'One, blessed be He ? Did his song also reach no further than\nthe lower Chariots? The sang which Moses uttered did\nindeed ascend on high, but the truth i, that although it was\nnot on a level with the Canticle of King Solomon, whom no\n'man equalled in poetry, Moses' song was praise and thanks-\ngiving tthe Supcrnal King who redeemed Israel and wrought\n\n8 and wonders for them, both in Egypt and at the\ning David and Solomon hs son sang (1454)\ndifferent purposes. David endeavoured to prepare\nins (the celestial grades) and to adorn them for the\nMatrona's presence 10 that She and her maidens might be\n'manifested in beauty and grace. When Solomon came he\nfound that Matrona and the virgins thus adorned, so he in\nhis turn aspired to lead the Bride to the Bridegroom, He\n\n= weiss oy fuse\nSeong the Diego tthe place. whee heath he\nmamige canopy the Re nvantd Him ahd drew them\ntopes wth rds of ve, tat they might he ied\nOem cne pen, nice ve. Theres Son\nPenlaceda ace allior wg Un all oer ex Mere BF\nKniling he Tateroa, aught about the anion the\nMatch th he wold re below, Solomon breught bot\ndiaper enone the Matoca wah ic regen aboe:\nBt i vo the Canopy ad hes brug Ses oth\nthen ons yori end peur a bosons fo hon\nSUheay neck bene might cand Hew onal\nNios bing ote Shona ale ? Weult st thse\n'epatlon Shoe? The corer ie that the Hay Ove Set\n(Gund the Shenae be ume rth Mews end St\nFeceeverk ware: Mover tf sty ben pole\nbon Ar inl Sie as unt Wi oes She eta\nto is yer tnd ned Hone with ad She Rec\nTeal cablaned in the werd, tater tore Bat\nfoe thes Alt eben Caml has ort gh Sat\nIne it sebo ate coapt ag Scorn tan es\neoneipeepene peor gt Sere,\nTipit and hc vet oe Hour whch be pear\nfor hen, Based ae Deed end Solros Ba on eho re\nfred the Speral Uni, Since the day when the Holy\nOneeidto the Moon, Go unl mae 'Thyself mall She wat\nee apn loon a pote eat Oh Ue Sen oe\n\"Sh hain eter file Mer fv pads which\nshal unten he orl to cunec oe (eee) 6 a, beak\n(sop) se ty which pets sk eae (G8)\nKeon boi (Solos) i Exes \"Soke\" Geta the\nft for the Stet dy te ery ofthe oes Mash\nfstaarpeatel leattoat etapa\ntrie above had aot ino of he Shwkinh wat the ert\nbelo bon aedy opis in Her aia wi Monet\nore could not hove beet tect ie tien, AN\nfpreme myiery. which yet fevene othwe wise\niar Its witenconseratag Sloton, tat he pale ree\nthousand proverbs and he sogg-werttheuand and re\n\n1450-1458] TERUMAM (sxoDUS) n\n(0 Kings v, 12) Thichas been interpreted by the Companions\nto mean that every word that he uttered has three thousand\nallegorical meanings, a5, for instance, his book Ecclesiastes\n(Koheleth), which tas a profound esoteric meaning and is\n\"written in the fashion of an allegory. Vey, there ia no word\nin this book which does:not contain profound wisdam and\nallegorical significance, even unto the vey last and smallest\nverse. R. Hanintina the Ancient, for instance, when he eame\nto the verse, \"Rejoice, O young man, in thy youth, and let\n'thy heart cheer thee in the days of thy youth, and walk in the\nwayo of thine heart... but know thou that for all these\nthings God will bring thee into judgement\" (Eccl xt, 9),\nused to weep, saying: \"Verily, this verse iting taken as\nan allegory, and who can enlage on it? If it is to be taken\nTiterally, it expresses no more than a fact which we see with\nfour eyes; but if, on the other hand, the passage contains\n'esoteric wisdom, who ean apprehend it?\" \"Then he corrected\n'Wise and said 'Ts written, \"These are the generations\nof Jacob: Joseph being seventeen years od, was feeding the\nfock with his brethren; and the young man was with the\nsons of Bilhah, and with the sons of Zilpah, his father's wives:\nand Joseph broughe unto his father their evil report\" (Gen.\nsoxvtt, 2). The verse which we have just quoted from\n[Beelesiastes is an allegory on the esoterc meaning of this\n'verse from the Pentateuch, \"Rejoice, O young man,\" corre\n\"sponds Co \"and the young man; and let thy heart cheer\n\n'the days of thy youth\"\n'to \"with the sons of Bilhah\", ete; \"but know thou that for\nall these things\" to \"'and Joseph brought unto his father\ntheir evil repor'\"; \"God will bring thee foto judgement\ncorresponds to \"These are the generations. of Jacob:\nJoseph...\" Joseph was here included in Jacob. Who can\nTully grasp the seeres ofthe Torah ? This allegory branches\noff into three thousand other allegories which are yet all\n'comprised [1458] in this one, in which, as we see, Joseph\ntur img' in Jo, The Gee thoand ocr weet\nimplications concern Abraham, Isaac, and Jacob, who are,\nIhowever, all indicated in this allegory of the mystery of\nwisdom which is revealed only tothe faithful. Here, too, how\n\n1\" 'Tie 20148 ty [1458\n'many pretended merchantcare there, or serving men, who are\nrally great men of learning? So, too, cece no endl to the\n\n'yaa thousand and five\":\nseng of every proverb\". However, whether the\n'toSolomion orto the proverb, itis all the ame, since the one\n'was the author of the other. The \"song refers tthe \"Song.\n'of Songs\". But does this song actually consist of a thousand\ntnd five? Aeeuredly \"The \"fve\" vefers tothe Sve fates 3\ndoors which open toward the \"K\n\n\"They are the five hundred years of the 'Tree of Life, the\nfity years ofthe Jubilee. The \"thousand refers to the Tree\nof Life as such, to tie Bridegroom who goes out from its\nSse and takes possesion ofthe five gate, in order to draw\nnigh unto the Bride and claim Her. The Day of the Holy\n'One, blessed be He, ts a thousand years, and this number\nsymbolizes also the River which goes ost of Eden. Joseph\nwas called \"\"Rightecus\" after the Moon, the Shekinah,\naccording to a special agreement between her and the Holy\n'One. Therefore, the Song of Songs is holy of holies, and\nthere is no verse in this Canticle whieh does not contain the\n\nnot indicated ? The truth\nwill remain hidden until the Wife (the Shekinah) unites\nHerself with her Husband. Therefore Solomon endeavoured\ntoring that \"Thousand\" to the Bride in secret, by the aid\nof the mysterious ring whereon is engraved the seal of the\nsupernal wisdom (cf. Targum on Eccl. 1,7). As soon as he\nhhad completed the making of the Holy of Holies below, the\nrystery of the Holy of Holies abore ascended and ras\nhiulden, so that the eoncealment of the Union might be\ncamplete above and belov, according to the Divine purpose,\n\"The Holy of Holies\" above is the mystery of the Supernal\nWisdom and Jubilee. Corresponding t this, the Dsidegrooen\nand the Bride inherit the inheritance of Father and Mother,\nbot in a reversed manner, 'The inheriunce of the Father\npasses 10 the Daughter in the ascension of the Holy Name,\nwherefore She is also called \"Holy\" and \"Wisdom\". The\n\nsqsb-t4ba] ——_TERUsUAHE (eXODUS) 3\n'possession ofthe Mother is inherited by the Sor, and is called\n\"the Holes\", because He takes all those supernal holy\nattributes and gathers them up tinto Hime and then takes\n'them to the Bride, 'Therefore it says: \"Song of Song:\n\"Song\" corresponding to the \"Holy\" and ''Songs\" to. the\n\"\"Holis\", in order that both these aspects may be fused into\n'one whele in manner due. \"Which is Solomon's\": as has\nbeen aleady pointed out, ths refers to the King \"whose is\nthe peace\". Yet think not that this praise is His, for it\nascends to a still more supernal realm. 'The roystery is as\nfollows. When the Masculine and the Feminine are united\na one under the Highest King, then that Supersal King\nascends and is filled with al the sanetifcations and benedic~\ntions, and pours them down below, this being His great\npleasure t0 be filled with such sanetifieations and bene\ndictions and to pour them dowa below. Therefore the sigiti-\n'cance ofall our prayers and praises is that by means of them\nthe upper Fountain may be ile: for when it ss filed and.\nattains completeness, then the universe below, and all that\nppertains thereto, is filled also and receives completeness\nfrom the completion which has been consummated in the\n'upper sphere. The world below cannot, indeed, be i\nsate of harmony except it receive that peace and perfection\nfrom above, even as the moon has no fight in herself, but\nshines with the reflected radiance ofthe sun. All our prayers\nand inteeessions have this purpose, namely, thatthe region\nfrom whence light issues may be invigorated; for then from\nits relecion all below is supplied.\n\nfieance of Solomon's Canticle, that \"the\nbelongs\" may be invigorated, for when that i #0, all is\ninvigorated from His relecied glory, but otherwise there is\nno remedy for the moon. [1464]\n\nAp Tis 1s THE HEAVE-orrenreG, We have been\ntold that at the revelation on Mount Sinai, when the 'Torah\nwas given to Isracl in 'Ten Words, each Word became a\nvoice, and every voice was divided into seventy voices, all\nOf which shone and sparkled before the eyes ofall Iseael, so\nthat they saw eye to eye the splendour of His Glory, a\n\n4 THe ZOHAR IY [r46ia-146b\n'writen: \"And all the people sam the voices\" (Ex. xx, 18).\n'Yea verily, they saw. The voice so formed warned each\n\nvidual Tsraclte, saying: \"Wilt thou aceept me with all the\ncomnimandiments implicit in me 2\" To which the ceply came:\n\"Yee\". Then the voice circled round his head once more,\nasking? \"Will thou accept me with all the penalties attached\nto me in the Law 2\" And again he answered \"Yes\". 'Then\nthe voice turned and kisted him on the mouth, as it is\n\n(S.S.1, 2), And all that the Israelites saw then they beheld\nJit (the Shekinah) in which were focused all the\n'other lights, and they yeamed to possess it. Said the Holy\n'One, blessed be He, unto them: \"This light which ye have\nseen on Mount Sinai, in whieh all the colours of the other\nlights are combined, and which ye so desire, shall be yours:\nhave i, take it unto yourselves !\" And these eojours wi\nshe combines are the gold, silver, brass, ete, mentioned ere.\n'Another interpretation of \"Let him kiss me with the\nkisses of hin mouth\" is as follows. What prompted King\nSolomon, when recording words of love betseen the Upper\nand the Lower world, to begin with the words, \"Let him\nkiss me\" ? 'The reason is, as has been laid down, that no\n'other love [1463] is like unto the ecstasy of the' moment\n'when spirit (ruak= breath) cleaves to spit in a kiss, more\nespecially a kiss on the mouth, which is the well of apie\n(breath) and its medium. When mouth meets mouth, spit\nUnite the one with the other, and become one—one love,\nIn the Book of the fst R, Homnuna the Ancient itis said\nof this sentence, \"the kiss of love expands in four directions\n(ruketh), and these are unifed in one, and this is pact of the\nsecret of Faith'. The Fourspirits ascend in four letters, these\nbeing the leters fom which depends the Holy Name, and\nwith it all dhinge that are, both above and bell, Also the\nlhymning of the Song of Songs derives ts meating therefor,\nAnd what are these four lters? 4H BH (Lave), which\nform a supernal chariot, They constitute the linking of all\nthings into a perfect whole. These four letters are the four\ndirestions of the love and joy of all the limbs of the Body\n\"Gold eabolsing Seey, iver Grace, and brass Beaty.\n\n1468) 'renvacatt (xopus) 15\nwithout any sadness at all. Four directions are there in. the\n'kiss! each one fulfilling itself in union with the other. And\n'when two spirits thas become mutually interlocked they\nform two which are as one, and thus the four form one\nperfect whole. When they separate, there is formed from\nthese four a certain offspring, «spirit formed of four spirits\n'which ascends and splits the firmaments until it reaches a\npalace which is called the \"Palace of Love\", because all\nlove is centeed there ; and therefore this spirit is also called\nLove\". When that spirit ascends to this Palace, it incites\nthe Palace to attach iself to that which is ebove, As we have\n'aid, there are four letters which proceed in four directions,\n'and they are the leters which spell the word Love. Theit\nfruit is Love. When they unite, one is active towards one\ndirection, another towards the opposite direction. First\n'omnes the letter Aleph (in A HB H), 'Then comes the letter\nHé, which anites itself with the Aleph in love, From these\ntwo other letters insue Beth and Ha, and spirits are inter~\nTocked with spirit in love. 'Then the kets arise and fat\nlaviay in the breath of that spirit which aseended, and adorn\n'themselves within itn the proper fashion. When love, thus\nconsurmmated according 10 those four directions, ascends\naloft, ie meets with a celestial Chief who is appointed over one\nthousand nine hundred and ninety firmaments and over the\noutward flowin of the thirteen streams of pure balsam\nwhich descend from the mysterious supernal Dew. That\noutflow is called \"Mighty Waters\", This Chief tries to\nprevent the spirit from proceeding, but doesnot prevail, and\nit-makes ita way to the Palace of Love. Concerning this\n'matter, Solomon speiks at the end of his Canticle, sayi\n\"Many waters cannot quench love, neither can the floods\ndrow it\" (S.8. vi, 7) This refers to the supernal waters\nWhich we have just tentioned—those that descend from the\n'Supernal Dew—and to the thirteen streanis of pure balsam.\n'The Chief of whom we have spoken is an ange! sent forth\nby the Holy One, blessed be He. He is lord over many\n'cletial host. He wreathes crowns for his Lord, and ths is\nthe significance of hit name, Ahathrie! (Godl-crowning); for\nhe. Fouc ways of cambiong the eters of he Holy Name.\n\n16 THE OMAR TY [246b-1460\nhe prepares crowns from the graven and inscribed Name\nYHVHIH 'Zebaoth. When that love sprit enters the\nPalace of Love the love-yearning for the superal kisses is\nrowed, those concerning which it is written: \"And Jacob\nkissed Rachel\" (Gen. 240% 11), so that the kisses of the\n'superna love are duly broaght forth, and they ae the begin~\nning of the awakening ofall supertal love, attachment and\n'union, For this reason the Hymn begins with the words:\nLet him kiss me sith the kisses of his mouth,\" Now who\n\"7 He wha is hidden within the supernal eancealment.\nCan, then, the Most Recondite be the fount of Kisses, and\nkiss that which is below ? See now. The Most Recondite is\nbeyond cognition, but reveals of Himself a tenuoes and veiled\nbrightness shining only along 2 narrow path which extends\nfrom Him, and this is the brightness that iradiates all. This\nis the starting-point of all esoteric mysteries, itself being\n'unknowable, Or rather, its sometimes indicoverable, some\niiimes discoverable, but even were ie whally indiseoversble\nthe impulse to the ascending of kisses stil depends on it,\nAnd because He is veiled, the Canticle also begins with: a\nveiled expression, \"let him kiss me\", t0 wit, lim who is\nveiled above. And with what {1474} shall he kise? With that\nsupernal Chariot from which all colours depend, and in\n'which all are united. Therefore it says, \"With the kisses of\nhis mouth\", \"For thy love is better than wine\" (Vit. good\nfrome wine): this denotes the Sun which gives light to the\n'Mon from the radiance ef those supernal kisses, which He\n'gathers up and passes on wo the Moon. And from whence is\nthat light derived ? From the \"preserved wine', from the\n'which is the joy ofall joys, And who is this Wine\n'which gies life and oy toall? Elohim Hays (Living God),\nAlgo the \"Wine of the Name YHVH\", the joy of love and\ntnetey, the siuree-of all Ife anid joy.\n'The Companions then came and kissed R. Jose of his\nhhead. R. Simeon wept, and said: know for a ettainty that\nint from above has made itself manifest here.\"\n'They all wept with joy, and he continued: 'Blessed is this\n'generation ! There will benone other like unto it until King\nMessiah shall appear, when the TTrah shall be restored to\n\n1479) 'TeRUMAM (EXODUS)\nhher ancient pride of place. Blessed are the righteous in t\n'world and in. the world to come!\"\n\nAND THIS If THE WEAVE-OFveRING waicH Ye\nSHALL TAKE FROM THEM. Said R, Ekazar: \"This verse\nhas been interpreted and the inner mystery thereof explained.\nBut there is evidertly a contradiction between the above\nverse (where it says \"That they take Me a heave-offering\")\nand this. First it sys, take Me; chen \"take My heave-\noffering\"; then \"take from them'. However, the whole\n'meaning amounts tthis:\"\"Take Me (as) aheave-offering\nbut who should take ? The children of Israel. And from\nwhom should they take ? \"From every man whose heart\nimpells him', namely from the supernal angels above, upon\nwhom this \"Hleave\" (the Shekinah) is raised, those who do\nperpetually aise Her up to the Supernal King; and when\nIsrael is worthy, they take Her from them and bring, Her\ndown, Who are thowe angcla? The four who raise Her, and\nin whom the Heart (God) takes delight, Yet, though this\n\"heave-offering\" is borne aloft by them, 'e shall tke\" from\nthems, in order to bring Her down to earth. How are they to\ndo so, even in this dispensation ? Ry the power of good works,\nprayer, and the keeping of the Law. But at the time when\nthe Temple yet stoed, it was by means of the colours that\n\"were manifested below, after the pattern ofthe colours shove,\nthrough the sacrifical worship. Those colours drew down\nthe Terumah (the Sbekinah) to the lower spheres; that is to\nsay, the colours which were below prevailed over those that\n'were above, the former bringing down the latter, one entering\ninto the other, the former becoming \"bodies\" for the later.\n\"Therefore it says, \"which ye shall take from them\",\n\n'Goup, ayn sucven, ere, \"Gold\" is included in Gabriel.\n'The supernal gold is carried below by Gabriel, and seven\nkinds of gold separate themselves from it, \"Silver\" above\ni united with Michael below, and one sests on the other.\n\"Brass\" isalso above; it originates from gold, because gold\nand five have the same symbolism, It is fre which brings\nforth brass, and from tia power emanate supernal mysterious\n\n8 'THE ZONAR IY [1470-1476\nserpents (nvhashim — nehotheth = bress) and Seraphim\n[brought forth by fie (From seraph, 19 burn). Therefore brass\nis golden, li with orange and fed, like fre, It is contained\nin Noril (Fire of God) and forms his body. Techeleth (purple\n'hie is contained in both brass and gold, and derives energy\nfrom both sides. It possesses great strength and nothing can\n'obtain dominion over it. It forms the throne of the power\n'of judgement, and is therefore called \"Boe!\" (\"In him is\nEV\", ie. God as Poster), as it is written: \"And El (God) is\nangry every day\" (Ps, vit, 12). But when men turn back to\nGod with perfect repentance, his name is changed into\nRaphael (God heals): for he brings healing to assuage the\n2b) In. \"purple-red\"\n(Argaman) gold and silver are fased: Michael and Gabriel\nare intertwined with each other, and of thsi is writes\nmaketh peace among the dwellers on high\" (Job 2x¥, 2).\n'The two, being joined one with the other, become one body.\n\nformer, 19 combine purple-blue and purple-red, Byssus also\njs above, contained, like the former, in the mystery of\nRaphael, in order that silver and gold may be united. So\n'much for the mystery of the seven pillars above which are\ncontained in the seven that are below.\n\n\"Assuredly, there is shell within: shell for protection, or\nrather, as we have said, brain within brain, Thus there is\n_zoat' hair, the shell which guards the brain, \"Rams! skins\nreddened\" symbolizes the mail-clad lords with the Baning,\neyes—\"And his eyes as lamps of fire\" (Dan. x, 6). They\nare called outer \"frmaments\" within the shell\", \"Fahash\nskins\": these are powers which stand on the holy side but\nare not in usion with it. As has been said above, Abraham\nbegat a son by the \"other\" wife, whose name was Tabash\n(Gen. xx, 24), a brother of Ishroael by his mother; 4, just\nas there isa celestial representative of Esau, 49 likewise is\nthere one of Ishmael. Ishmae!'s mother begat 'Tahaeh from\nAbraham, For, in spreading radiance on all things, the\nprimariial ight, ae it shone forth om allsides, alen chat fosth\n\n'i.e: the seen angels sible by the sven calor. \"Angele of\ncharset\n\n147b-148e]_——_renvwian (exoDus) 19\n'sparks, When it was established, God stored i¢ away, For\n'whom? For the righteous. And why for them ? In order that\ni might bring forth fruit and in them, And 20 it\nindeed was, for they did bring forth fruit in the world, for\nAbratiam and Sarah ''made souls\" (Gen. att, 5), and as\nthey made souls under the sgn of holiness so they also did\nunder the sign of the \"other side\"; for, were it not for this\nimpulse which Abraham implanted in the \"other side\",\nthere would be no proselytes in the world. \"Acacia wood\"\nhas already been explained as symbolizing the Seraphim.\nwho \"stand above it\" (Isa. vi, 2); that isto say, shove the\nShel (spre). \"Ol for the candlestick\" This symbolizes\nthe supernal oil which emanates from above, It has two\n'names: \"The oil ofthe light\" (Ex. xxxix, 37) and the \"oil\n'forthe light\". The former is the one aboves the latter the\n'one below. The former never ceases to flow: itis always full\n'of holiness and. of blessing, and all lights and lamps are\nblessed and lit up from therce. The latter is sometimes full\nand sometimes otherwise. Itis written: \"And God made the\ntwo great lights: the great light to rule the day, and the small\nlight to rule the night\" (Gen. 1,16). This has been correstly\ninterpreted by the Companions, but we may ad the following,\n'The \"two great lights\" refer to the \"Oil of the light\" and\nthe \"Oil for the light\": the higher world and the loner\nWorld; the Masculine (Sua) and the Feminine (Moon),\nwhich, when they are manifested together, are both called\n\nthe masculine gender. Iecause the upper World is called\n\"great\", the lower world, which is united with it, is aso\ncalled \"great, but as soon a8 the above and the below part,\nand are separate, the one is called \"great\" and the other\n\"mall. \"Therefore the ancients said that'\"man should rather\nhe a tail to lions than a head to foxes\" (Pitke Aboth 1,20}\n'For the part bears the designation of the whole; since the\n'ail of lion is certainly lion, without any. separation,\nSimilarly, the head of a fox is stil [148a] fox, Thus, 28 we\nsee, it frst calls both the Sun and the Moon 'great lights\",\nbut when the Moon has separated Herself from the Sun she\njs called \"small\", even as t be head toa fox is less than to\n\ney Hahan, Gene, 78\n\n20 THE ZOWAR IV Luge\nbe til to a Hon. Symboliclly, therefore, the \"oil of the\nLight\" never ceases: it stands in the, path of perpetual\nascent, in order to rule by day, but the \"il fr the light is\n'termitient, and is called \"small\" on this account, and\nrules a night. 'The fve materials of which the spices were\ncomposed (Ex. 4%, 34) were \" for the anointing oil and for\n'the incense\" 'These (0 are really one with the \"onyx\nstones, ete, Thus there are thirteen things connected with\nthe constriction of the Tabernacle. We may now revert to\nthe former interpretation of their symbolism,\n\n\"It hasbeen remarked that there are seven kinds of gol.\n'Nov, it might be thought that there isa mistake here, since\n'geld denotes judgement and silver mercy, and yet gold\n\"appears to be reckoned as being above silver. There is,\nhhowever, no mistake, Gold really dora surpas all, but only\nthat gold which is the seventh and the best of all the species\n'of gold, and which is meant by the term \"gold\" here. It is\n'the kind which shines and sparkles, dazaling the eyes, and\nhhe who gets hold oft hides it carefully, From ic all other\nkinds emanate. And when is it called \"gold\"? When its\nrafiance rises in the awe-inspiring glory. of supernal joy\nses oredr\n'stands for the sign of judgement i changes enlour to blue,\nheh BA6 let caine ee jose) Bate\n'sential character i joy, and it ever ascends with joy and\n'rembing to the superna regions and awakens joyousness\n'The silver below is connected with the mystery of the Right\nAim, while the Supernal Head is symbolized by gold, as\niis written: \"Thou art the head of gold\" (Dan. t, 38)\nAnd when does silver find its consummation ? When it i\nsentained in gold, a mystery alluded to inthe words, \"Like\napples of gold in pictures of silver\" (Prov. xx¥, 12). Thus\nsilver comes back to sold, completing the circle, So there are\nindeed seven kinds of gold, Brass originates fom gold, of\nrich 1 35 2 degenerate form, and forms the Left Acta)\nPurple-blue forms the Left Thigh; dark purple, included in\n'the let, forms the Right 'Thigh, Byswus is the \"River which\nisues forth\" and which unifies all the six sides (shesk =\nAystur=shesh—sin), and, a4 we have already pointed out, the\n\nn48a-t4ge]——TeRUaH (sxoDUS) a\nsaine thing obtains below. 'Thus with this river there are\nseven corresponding to the seven cycles of the 'Jubilee'\n\nland the \"seven'\" of the years of release (Deut. a¥, 9).\nAlthough there are sx they are thirteen through the seventh,\n'Thus the thirteenth is the head, which stands on the whole\n\n6 gold (1 Kings v1, 2, 21), shut off and hidden from\nall, concealed from the eye, which has no power over it, but\nthe gold below is more revealed. [1484]\n\ncis weitten: \"And Gol said, Let there be light, and\nthere was light\" (Gen, 1, 3), Said R. Jose: \"That light was\nhidden and kept in store for the righteous in the world 10\n'come, ab already stated; fori is written, \"A light is sown,\nfor the righteous\" (Ps, nevi, 11), \"Thus that light functioned\nin the world only on the fist day of Creation; after that it\n'vas hidden away and no longer seen\" Said R. Judah: \"Had\nit been hidden away altogether, (1g9¢) the world would not\nhhave been able to exist for one moment. Dut it was only\nhidden ikea seed which generates others, sets and fruits,\nand the world is sustained by it. There is not a day that\n'something does not emanate from that light 10 sustain all\nthings, for itis with this thatthe Holy One nourishes the\nworld. Moreover, whenever the 'Torah is studied by night,\n4 Tittle thread of this hidden light steals down and plays\n'upon then that are absorbed in their study, wherefore ie\nis written! \"The Lord commandeth His lovingkindness in\nthe daytime, and in the night his song is with me'\" (Ps. xtit,\n69) this his already been expounded. On the day when the\n\"Tabernacle was set up on earth, what do we red concerning\niv? \"And Moses was not able to enter ino the tent of the\n\n'rnb of mene ei refs the Heptirote ree a\nIe would equire much space forthe proper elucation, What follows\nthe end of page 14 be merely a disconnected fraement af Vonger\n-rctio, deing wih riety and prophetic fees of Moses, Aaron,\nSamuel, ad Jeremiah, and the ierences between then, touching om\nthe symbole ood er, bras and the brave serpent\n\neS 'rite 20HAR IY [r490\n'congregation, because the cloud abode thereon\" (Ex. xt, 35).\nWhat was that loud ? I was a thread from the side of the\nprimordial light, which, iouing forth joyously, entered the\nShekinah and descended into the 'Tabernacle below. After\nthe first day of Creation it was never again made fully\nmanifest, but it performs a function, renewing daly the\n'work of Creation.\"\n\nRi, Jose was once deep in study, R. Isaac and R. Hezekiah\nbeing with him. Said R. Isaac: 'We are aware that the\nstructure of the Tabernacle corresponds to the structure of\nheaven and earth, The Companions have given us just a taste\nOf this mystery, but not enough for a real mouthful' Said\nR, Joe: 'Let us take our difficulties to the holy lamp (R-\n'Sim#on), for he is able to prepare savoury dishes such asthe\n'oly Ancient One, the most hidden of all secret beings, has\nprepared for him, and which require no added flavour from\nanyone else, From his dikes one ean eat and drink, and sate\n\n'Of fim ean it be id, \"So he sett before them, and they\ndid eat, and let thereof according to the word of the Lord\"\n(2 Kings v, 44) R. Jose continued: Iris written:\nfive Solomon wisdom 2 he_ pro\n'was peace between Hiram and Solomon, and they two made\na lesgue together\" (« Kings ¥, 26). This vere has been\nexpaunded in more than one place. The expression, \"And\nGod\" (Va- Yeh) signitiesagreement hetween the higher and\nlower spheres, namely, thit He and His counell ae st one,\nave wisdom\", as one presents a gift to a beloved friend.\n\\s He promised him\"; that isto say, the gifts of wisdom,\nriches, peace and dominion, \"And there was peace between\nHiram and Solomon'; this indicates that they had a private\n'code between them which other men did not understand.\nKing Solomon realized that even in that most perfect of all\n{generations it was not the will of the Supernal King that 30\nmuch wisdom should be revealed by him, that the Torah\nWhich had hitherto been hidden should now be disclosed,\nbecause he opened a door to it. Hence, even though he did\nthus open the door, the fll meaning of his words was yet\nundisclosed except to the wise, such as are worthy, and they,\n\ntyga-1498]_Tamuratant (FxoDUS) 3\ntoo, could only fumble with them and not express them\nclearly. But, in this generation of R. Simeon, the Holy One,\nblessed be He, is willing that for his sake these hidden\nrysterics shall be revealed through him. 'Therefore 1 am\n'amazed at the scholars of this generation, that they neglect\neven fora moment toseck the presence of R. Simeon in order\nto study with him, as lang ashe is permited to stay with us\nin this world. Nevertheless, wisdom shal not vanish from\nthe world in this generation. Ala, for that generation from.\n'which he shall be taken away ! The wise will then diminish\nland witdom shall be forgotten Said R. Insac: \"That is\n'asuredly true. Ones, when 1 was walking with him and he\n'opened his mouth to expound the Torah, a pillar of cloud\nreaching from heavea to earth appeared and stood before us,\n'and in ita great light shone, and 1 trembled exceedingly.\nBlessed isthe man, said, to whom in this world so much is\n'vouchsafed,, What is it that is written concerning Moses ?\n\"And all the people saw the pillar of cloud stand at the\n'Tabernacle door; and all the people rose up and worshipped,\n'every. man at his tent door\" (Ex. xxxtt, 10). Such a vision\n'was fitting for a teacher lke Moses, the faithful proph\nthe greatest of all the prophets, and for that genera\n'which received the Torah on Mount Sins, and which had\nseen signs and wonders in Egypt and at the Red Sea. But\nin this generation itis the merit of R. Simeon alone that\nrakes it possible for us to behold these wonders through\nbien.\" [5496]\n\nAsp PuRPtE BLUE, Said R. Isaac: \"This colour is ob-\ntained from a fish of the Lake of Genessareth, which is in\nthe territory of Zebulun. This colour had to appear in the\n'Tabernacle for the following reason. It is written: \"'And\nGod suid, Let there be a firmament in the midst of the\n'waters, and let it divide the waters from the waters' (Gen.\n1, 6). That firmament was created on the second day, because\nis creative act comes from the Left Side (separation), and\nfom this day, too, was. Gehenna created from the dross of the\nfire of the Left side. Now the sea was dyed with that purple\nblue colour which symbolizes the Throne of Judgement.\n\n4 'THE ZOMAR AY {495\n\"That day also received water from the Right Side, which\nnevertheless did not emerge till the second day, in order that\nfone (attribute) might be combined with and reinforced by\nthe other. The light of the frst day of Creation was the first\nlights, It came from the side of fre, as itis\n'And the light of Israel shall be for a fire\"\n1). That \"light of Israel\" emanated from the Right Side,\nand was (yet) contained in the fire: Now, the first of those\nsix days (aymbolially) water, bur it performed the function\nnot of water but of light, which is from the side offre, which\njs of the second day, (0 make manifest that the Holy One\n'ereaed the world on the foundation of peace, and that\neverything has grown out of peace. Thus the fst day per-\nformed all its operations from the Side ofthe second, and the\nsecond operated from the Side of the first day. Each fune-\ntioned with the work of the other, 10 show that one was\n'merged in the other, The third day was a synthesis of both\nthe first and the seconds therefore it says concerning the\nthird day of Creation \"And God saw that it was. good!\ntwvice (Gen. 1, 10,12). On this day the purple-blue was formed\n'out af two other colours, red and black, the colours of the\nsecond day. 'The fiery red, which is the proper colour of the\nsecond day, is an attribute of Blokim, and it was assigned (in\nthe Tabernacle) the coleur of gold, which resembles it,\n'When the red came down it plunged into the Sea, where it\nbecame dark blue, which s also an attnbute of Bloke, but\n'of an aspect less rigorous than the former. As for the black,\nit was formed as the residue of the original red when iteame\ndowa below, for being asc were smelted, it formed round it\navalimy element which was first an intense red, and finally\n'was transformed into black, All these are transformations\n'out of the primeval red; and all this was created on the\nsecond day and is designated \"other gods\". 'That black\n50 dark as to be almost indiscernible. 'The Holy Lamp put\nit this way. When the red vas transformed into purple-blue,\nand the colours mised, a scam was thrown off which sank\nto the depths and turned into mire and dirt, asitis written,\n\"The wicked are like the troubled sea, when it cannot rest,\nwhoie waters cast up mite and dirt\" (Isa: Lvl, 20). And\n\nt4pb-1508] _TeRUMAN (exoDUS) 43\nfrom that dirt of the Sea came that black which is dark, and\n'not only dark but superativey black \"Darkness upon the\nface of the deep\" (Gen. 1, 2). And why is itcalled \"darkness\" ?\noth because ofits colour and because # darkens the face\n'of Creation, It is beth red and black, therefore it dacs not\n\"ay ofthe second day of Creation, \"And God saw that it was\ngood\". But have we not been wught thatthe words \"And\nbehold it was very good' (Gen. 1, 31) include the Angel of\n\npossible to nay that itis Because of\nhim that ie i not aud of the second day that it was very\ngood? Veruy, herein a mystery of mysteries. 'The Angel\n'of Death is indeed good. Why so ? Because, since all men,\nknow that one day they must die, many ra to repentance\nfrom fear of him before the Lard. Many fear the King be-\n'eauie the lash looms before their eyes. Then is the lash\ndeed benef, making men good and viewous and upright.\nHence the Angel of Death i referred t» a8 \"very good\".\n508]\n\nthis mystery, the Holy Lamp (R. Simeon)\n'gave us thefollowingexplanation : \"And behold it was good\"\nrefers to the Angel of Life; \"very\" to the Angel of Death,\nfor he is of greater importance. And why ? When the Holy\n'One, blessed be He, seated the word, all was prepared for\n'the coming of Man, who isthe king ofthis world. Man was\nfashioned co walkin the etraight way, oo it ie written: \"God\nhath made man upright, but they have sought out many.\ninventions\" (Eecl, vt, 29). He made him upright, but he\nfave himself over to corruption and was therefore driven\n'out of the Garden of Eden, 'This Garden was planted by the\nHoly One, blested be He, on the earth with the full Name\n(VHVH Elohim), and made an exact likeness of ite proto-\ntype, the Paradive above, and all supeenal forms. were\nfashioned and shaped init, and the cherubs were there—not\nthose carved in gold or any material that could be fashioned\nbby human hands, but of supernal light, fashioned and\nbroidered through the agency of the perfect Name of the\nHoly One. All the images and forms of all things in this,\nworld were thece fashioned, all having the similitude of the\nthings in this world. And this place is the abode of holy\n\n6 'THE ZONAR IY [i300\nspirity, both of those that have come into this world, and\nalso of those that have not yet come into this world, Those\nthat are about to come are invested with garments and with\nfaces and bodies lke those in this world, and they gaze upon\nthe glory of their Lord until the time comes for them to\nappear in the world, When they leave the Garden for that\npurpose, these spirits put off their celestial bodies and\ngarments and take on the bodies and garments ofthis world;\nthey henceforth make their abode in this world in the gar-\n'ments and bodies fashioned from the seed of procreation.\nSo when the time comes for the spirit t0 leave this world\nagain, it cannot do so until the Angel of Death has taken off\nthe garment of this body. When that has been done, he\nagain puts on that other garment in the Garden of Eden\n'of which he had had to divest himself when he entered this\n'world. And the whole joy of the spirit is in that celestial\nbbody. In ithe ress and moves, and contemplates continually\nthe supernal myseries whieh, when he was in the earthly\nbody, he could neither grasp nor understand. When the soul\ncloths herself withthe garment of that world, what delights,\n'what joys, she experiences ! And who caused the boly fo be\ninhabited by the spirit?' Why, he who took off the garment\n'of flesh, the Angel of Death !\n\n\"God shows kindness to His creatures in not divesting\nthem of their earthly garment until other garments, more\nprecious and finer than these, are prepared for ther. But\nthe wicked, they who have never turned to their Lord with\na perfect repentance—naked they came into this world, and\nnaked they must return from it, and their souls go in shame\nto join the other souls in ike plight, and they are judged in\nthe earthly Gehenna by the ice from above. Some of ther\nflutter upward after atime ; these are the souls of the sinners\n'who had intended to repent, but died before they had carsied\n\nir intentions 'These are judged first in Gehenni and\n\nthen fluter upward. See how wreat is the mesey of the Holy\nhe\n\nOne towards His creatures | The most wicked sinner,\nhave intended repentance, but dies without carrying ut\nresolve, is, itis true, punished for having gone out of this\nworld without having repented, but his good intention is\n\n1g0a-1506] —TeRUMAH (exonus) 7\n'not lost, but it ascends to the Superoal King and there\nremains until the Holy One, seeing it prepares for that soul\n4 place of refuge in \"Sheol\", where it twitters repentance,\n'For the good intention issues from before the Holy One, and,\nbreaking ll the strong gates of the habitations of Gchenna,\nreaches at last the place where that sinner le. It smites him\nand awakens in him again that intention which he had had\n'on arth, 1.50] causing the soul to struggle and ascend from\nthe abode of Sheol. Truly, no good thought is evr lost from\nthe remembrance of the Holy King. Therefore, blessed is\nhhe who nourishes good thoughts towards his Lord, fr, even\n\nhhe cannot put them into practice, the Holy One takes the\nwill forthe deed. This is the ease with goad thoughts, With\nevil thoughts, however, the willis not taken for the deed,\n'save in the case of idolatry, as has been explained by the\n'Companions, The wicked who had never given a thought to\nrepentance go down to Sheol and never come out' from\nthence, a5 itis written of them, \"As the cloud is consumed\nand yanisheth away, so he that goeth down to sheol shall\ncome up no more\" Job vit, 9) But, concerning those others\n'who had intended to repent, it says, The Lord killeth and\nmaketh alive; He bringeth down to sheol and bringeth up\"\n(Sam. 1, 6)\"\n\nSaid R, Judah: \"Why are the sinners punished by the fre\nfof Gehenna ? Because the fire of Gehenna, which burns day\nand night, corresponds to the hot passion of sinfuloss in\nrman. There wasonce a period when for some timesin ceased\nto rule because it had been thrown into the iron ring in the\nabyxs of the Ocean. During that period the fre of Gehenna\n'went out and did not bur at all. When sinfulness returned,\n\nthe hearts of sinners, the fre of\n\n'Gehenna was sered again, for iti the heat of sinful passion\n{nthe hears of sinners that Kindles and keeps alight the fires\n'of Gehenna, causing them to burn day and night without\ning. Gehenna has seven doors which open into seven\nhabitations; and there are also seven types of sinners: eve\ndoors, worthless ones, sinners. the wicked, corrupters,\n'mockers, and arrogant ones; and corresponding with them\nare the habitations in Gehenna, for each kind a particular\n\nisohasta\n\n8 'THE 20HAR IY\n\nplace, all acording t0 grade, And over cach habitat\ntrea spin al ting ander she deen\n'Duma, who has thowands and myriads of angels under\nhim, t0 pnish sinners according to Uheir deserts: The fire\n'of the Gehenna which is below comes from the Gehenna\nwhich is ahove, and is kindled by the heat ofthe sinners in\n'whom the evil ncinaton burns, and there al the piles burn.\nTn Gehenna there are certain places and grades called\n\"ling filth, where the filth of the souls that have been\npollited by the filth ofthis world accumulates 'There these\n'ula are purified by fre and made white, and then they\n'ascend towards the heavenly regions. Their fith remains\n'behind and the evil grade, called \"Boiling flth\", are ap-\nited ver tha ith andthe ire of Geheana es over\nre are certain sinners who pollute themsehes over and\nart aun by thin si andar neve pied, They\ndie without repentance, having sinned themselves and caused\nothers to sin, being stiff-necked and never showing contrition\nbefere the Lord while inthis world; these are they who are\ncondemned to remain forever inthis place of \"boiling filth\"\nfand never leave it. Those who have corrupted their ways\nupon earth and recked not of the honour of their Lord in\n'this world are condemned to remain therefor al generations,\nOn Sabbaths, New Moors, special seasons and festival the\nfire is extinguished there, and they have a respite from\npunstment, but, unlike sinners of 3 loser degree who are\naccorded rele, they ae rt allowed to leave that place even\n'on such days, As for those who, when on earth, profaned the\n'Sabbath and the festivals, and reeked not of the honour of\ntheir Lord, but openly profaned the holy days, these days,\nsince they were-notreganled in this world by these sinners,\ndo not keep oF guard them nov in the other world; and 20\nthey have no rest? Said R. Jose: 'Do not tay this. for the\ntruth is that there they are forced to heep the Sabbaths and\nfestivals even against thei will' 'ei the heathen, rejoined\nTR, Judah, 'who, not having been commanded to keep the\n'Sabbath ia this word, are there forced to keep it. Every\nSabbath Eve, at the time of the sanctification of the day,\nheralds (1514) are sent t» proclaim throughout the length\n\nasta] 'TERUMAN (EXODUS) 39\nof Gehenna: \"Cease from punishing the wicked ! The Holy\nKing is come; the Sabbath is about to besinctified. He takes\nthem all under His protection\", and all chastisements cease\nand the wicked find rest fora apace. But the fre of Gchenna\nnever ceases to bum those souls who have never kept the\nSabbath, and sinners there ask concernitg them: \"Wherein\nlies the diference between these and thove ? Why find these\n'no rest? And the lords of judgement make answer: \"These\nare sinners who have denied the Holy One, blessed be He,\nland have broken the whole Law, because they kept not the\nSabbath; therefore now have they na rest 'Then all other\nkkinds of sinners ate allowed to come and ste these, the\ntormented, for whom there is no rest. And a certain angel,\nnamed Satie, poes away to fetch the body of such a sinner\nfrom the grave and brings it to Gehenna, holding it up before\nthe eyes of all the sinners, that they may see how i has bred\nWorms; and that soul has no rest in the fire of Gehenna\n'Then all the sinners of Gehenna swarm round it and call\n'out: \"This is such a one, 2 sinner, who regarded not the\nhhonour of his Lord! He denied the Holy One! He denied\nthe whole Torah ! Woe unto him ! Better were had he never\n'been bor that such punishment and dsgrace' should not\nIhave come upon hin\" Concerning such itis written: \"And\nthey shall go forth and look upon the carcases of the men,\nthat have transgressed against Me: for their worm shall not\ndie, neither shall their fire be quenched; and they shall be\n'an abhorring unto all fesh (Isa, xv, 24). \"Their worm\nshall not die\" refers to the body; \"thee fire shall not be\nquenched\", to the soul; \"an abhorring (deran) unto all\nflesh; that sto say, all the other sinners wll sy, \"de-raon\"\nwwe have seen enough of this horrible thing Said R. J\n\n\"Quite true! For Sabbath is of equal importance with the\nWhole 'Torah. 'The Torah is fite, therefore those who have\nbroken it are doomed to be eternally burt by the fire of\n'Gehenna I\" Said R, Judah; \"At the conclusion of the Sabbath\nthat angel comes and takes back tothe rave the worm-eaten\nbody, and both the body and the sou! are punished, each\nin is way. But this happens only when the body is still\nintact; if, on the other hand, its decayed its not any longer\n\n7° 'Tule 20HAR IV [reasib\npunished, for the Holy One \"doth not sti up all his wrath\"\n(Pe, coxa, 38).\n\n\"All sinner, along a thee bods inthe graves ar intact,\nwth al their imbs, are judged boy and sou! together, each\n'own way; but as soon as the body is decayed, the\npusishing of the soul estes, Those souls that are destined\n{o leave Gehenna now leave it; those that are to have rest\nnow find it, and those who are destined to become dust\nUnder the fet ofthe righteous become dust, each scarding\n{ois deserts, How exellent a thi itis therefore, both for\nthe righteous as Well as for sinners, when their odies are\nin close contact with the earth 10\\that decay can set in\n{quickly and ther punishment may not be prolonged through\nthe continued exatence ofthe body; for there isnot one of\nthe righteous who ean escape the judgement of te grave,\n{or the angel appointed over the graves stands over the body\nand punishes i cil. And ifthe righteous have to undergo\nthis judgement ofthe grave, how much moreso the wicked !\nut when the body decays, the judgement ceases in both\ncases The only exceptions are those saints who ae the pillars\nof the world, who merit that ther souls immediatly after\ndeath should ascend forthwith tothe regions appointed for\n'them, 'They, however, ate few. Itis the Destroying Angel\n'who brings death to all people, except those who de in the\nHoly Land, to whom death comes by the Angel cf Merey\n'who holds sway there.' Said R. Imac: \"This being the cas,\n'wherein lay the superiority of Moses, Aaron and Miriam,\nwritten that they died \"by the mouth\n\nof the Lord, meaning that ther death was not brought\nabout by the Destroying Angel 2 R. Judah replied: (1518)\n\"Truly, the greaness of these three and theit superierty\ncover all others i demonstrated by this, that, although they\ntet thei death outside the Holy Land, they, unlike thei\ncontemporaries, were not brought to it by the Desteoving\nAngel but by the Uoly One Himself, Bor inthe Holy Land\nitself al who die do not die bythe hand ofthe Destroying\nAngel, because that isthe dansan ofthe Holy One; concern\ning thi itiswriven:*\"Thy dead sal evive, my dead bodies\n(belt) shall rae; avahe and sng, ye that dvall im the\n\n1518) 'TERUMAH (#xoDUS) #\n'dust (Isa. xxv, 19). \"Thy dead\" refers to those who die in\nthe Holy Land, who belong to Him alone and to no other\npower, forthe \"other side\" has no power at all there; they\nare \"Phy dead\", namely, those ofthe Holy One. \"My dead\nbodies refers to those who die outside the Holy Land by\nthe power of the \"destroyer\", 20 they are called nebelah,\n\"dead body\", defiling those who touch it For every animal\nSoh SniBred tering ta be ule PCL el\nfrom the \"other side\", and as x00.\niproperly carried out the \"other side\" rests on it, and\n\nts name describing its character. Therefore, wherever\nthe \"other side\" has power, iti ealled nebelah, and those\nwho die outside the Holy Land, being under its power, are\ntherefore called \"dead bodies\". \"Awake and sing ye that\ndwell in dust\"; \"dwell\" means that they are there but for\na short period, and are not really dead but asleep, and have\nnly to be aivahened. This refers to those who are \"asleep\"\nin Hebron (the Patriarchs); therefore the expression used\nof them is \"expire (gata), as of one gone into a trance from\nWhich he can be recalled. Thus the four pairs, the Patriarchs\nand their wives, who lie In Hebron, are asleep and not dead:\ntheir bodies are all intact, just as when they lived on earth,\nand they know the hidden mysteries more than any i\nbeing, 'They were hidden there at the gates of Pa\n\nthey are referred to in the words \"dvell in dust\", Truly,\nthose whose souls went out of them as they dwelt in the\nHely Land did noe die by the power of the \"other side\",\n'which has no power there, but by the Angel of Mercy, under\n'whose care the Holy Land is,\n\n\"There is a place! in the world where that \"Destroyer\"\nfas no power a all, where he isnot permitted to enter, and\nthose who live there do not die until they have eft the town,\n'And why has the Angel of Destruction no power there ? Tt\ncannot be because itis not his domain, since even in the\nHoly Land, which is subject to no alien sway, people die\nNor ean it be because it isa holy place, because there is no.\nplace so holy as the Holy Land, Nor ean it be thu it is on\n\n\"La, of Berehith Rabbah, 6\n\n2 'Tite Z0HAR IV [esib-ts20\nacenunt of the merits ofits builder, for there have been many\n'mea of greater merit.' Suid R. Isaze: 'I have not heard any\n'explanation ofthis, so Tahal say nothing,\" So they repaired\nto. Simeon and asked him concerning this matter, Sad he:\n\"Teis indeed teve thatthe Angel of Death has 0 power over\nthat place, and the Holy One does not wish that anyone\nshould ever die there, Nor should you think that before the\ntown was built people in that place died. Not so, For, from.\nthe very beginning of the world God appoinied this place\nto be thus, and to tho who would penetrate into the\nmystery of scisdomn thece ie in this a mystery of mysteries\n'When the Holy One, bleed be He, created the world, He\ndil so by means of the seret power of letters. The letters\n'were shaken about before Him and Ie created the world by\nthe tracing ofthe Holy Name. The letters presented them-\n'cles for participation in the world's ereation in a variety\nof permutations The Hly One said it mast end with Yod,\nland the leter Teth remained hanging alone in the air above\nthat place (Lz). [152] The light ofthe let Teth is Lifes\ntherefore, anyone seeing this letter in a dream knows it is\n4 giod omen for him, Hence itis that death has no dominion\nover that place over which this letter hangs. When the Holy\n'One desired the world tobe firmly established, then took He\na ste on which was engraved the mystery ofthe twenty=«60\nletter of the Alphabet, a threw it into the water, It drifted\nfeat place to place, but found nowhere wo setle until it\name to the Holy Land, and the water flloved it until it\nreached that spot where the Altar was to be established.\n\"There the stone sank, and the whole world was firmly\ntablished nit It might be asked, if tha plae (Liss) is the\nplace where life reigns, why: was the 'Temple not built\nthere, that it-might give life also to those who dwell in\nTervsalem ?\"Thesniewer jn that n that place ables one later\n'nly, bot in the 'Temple are all the letters by which it was\n'miraculously built, after the manner and in the Theness of\nthe whole Universe. Besiles, the Holy Land gives life and\n\"expation to those who ate inthe other word, but Lava gives\nlife only to thote who are inthis world, Hence the purpose\nZaha Cen 3648\n\n1524] 'TeRUMAH (rxoDUS) 33\n'f the Temple was to obtain forgiveness of the sins of stael,\n'0 make it possible for them to inherit the world to come,\n'Mark this, 'The letter Teth signifies in all places the light of\nlife; therefore the word \"good\" (Cob) begins with this eter.\n\"The Angel of Destruction, when he comes to this letter,\nrust fle, or, rather, he has not the power to approach it at\nal, This letter isthe reverse of the let Koph,* which finds\nno resting place in the whole world. Now, as Tetk dominates\nthis place, 30 does Koph dominate Gehenna. In the book of\nR. Hamnuna the Ancient it is written concerning the two\nfewers Heh and Taah that they were not engraved upon the\nprecious stones, those stones of perfection (on the High\nPriest'sephod), andthe names ofthe Twelve Tribes inscribed\n'on those stones do-not contain these two letters, because\ntogether they would form the word Het' (sin) All the letters\nof the Alphabet hang in engraved mysteries of the Holy\n'Names in the Temple place; also Heaven and Earth, and all\nthat isabove and below; yea, the oly Nao itsel is engraved\nthere. So it was in the Tabernacle al, because \"Bezalel\npossessed such great wisdom that he knew how to combine\nthose letters of the Alphabet by which heaven and earth were\ncreated\" and so, on account of hia geeat wisdom, the\nbuilding of the Tabernacle was entrusted to him, and he was\nset apart from among all the children of Isral. And as one\nteas cet apart above, co the Holy One wished that he should\nbe set apart also below. As the Lord said unto Moses:\n\"Behold T have called by name Bezalel the son of Uri, the\nson of Hur, ofthe tribe of Judah\" (Ex. x, 2), x0 did Moses\nsay unto the children of forael: \"Behold che Lord hath called\n\ntc. (Ibid, xx¥, 30). Therefore his name\nel Bl, \"in the very shadow of God\".\n\"The Righteous, who sts in the shadow\nof Him whose nane is \"The Highest God\" (Bl elyor). So\nthis one holds « pestion below corresponding to that af EU\nabove: as BI \"took six sides\", so did the Righteous take six\nsides: asthe Bl sends out light above, 0 does this Righteous\nshed light below; as that Bl is the synthesis of all the six\ndimensions, s0 is that Righteous. \"The son of Uri\"—the\n\n2 the ist later of Kell, cose. , Reba, «68\n\n4 'THE ZOMAR IY isna-isab\n40m of primeval light (or, which the Holy One created in the\ntime of Creation. The son of Hfur?—the son of absolute\nfreedom (herut); or \"the son of the whitest (hacre) of all\ncolours\". And he is appropriately \"of the tbe of Judah\".\n\n'As we have already pointed out, ll colours seen indreams\nsignify good. things, with the exception of purple-blue\n(Cechelth) ad thats because it symbolizes the Theene from\nwhich souls are judged. But has i not some white in it?\n'Truly; but when the judgement takes place it appears to be\nonly purple-blue, as we have [1528] std. 'The sight of that\nclout eminds aman that he must keep the commandments\nff his Lord. So it was with the Brazen Serpent in the\nWilderness: they who looked upon it were filed with awe\nSand fer of the Holy One and kept themselves clear fom sn,\nland therefore they were healed in that moment. And who\nwas it that instilled in them fear of the Holy One ? The\nInstrument of pusishment—that Serpent at which they 80\nfixedly gazed. The same is true of \"the thread of blue, that\nthey were bidden to pat upon the fringe of their grments\n(Zisith, concerning which itis written, \"that ye may look\nUpon it and remember all the commandments ofthe Lord\"\n(Num. 29, 59) Therefore it was ordained that this colour\nshould be in the Tabernacle.\" Said Isaac: \"The Master\nhas told us that this colour symbolizes the TTheone when it\nbecomes the seat of judgement. When, then, i it the seat\nof merey \"R Sineon replied: 'When the Cherubio turn\nther face the one toward the our, and pase each ino the\nface of the other, then al colours are merged —purple-blue\nbecomes something else, and green or blue is turted into\nwhite, With the changing of colour judgement was changed\ninto mercy, of vce vera: And so with all other colours. All\ndepends on the vay in which Tarael orders her prayers;\nhence it i written: \"Israel in swhom 1 will be gbrifed\"™\n(lit, beauied) (I. su2y, 3), to wit, in those eolour which\n'merge into one another and contain all beaut\"\n\nAND THOU SHALT MAKE 4 TABLE OF ACACIA Woon.\nR, Isaac began? 'It is written: \"When thou hast eaten and\nat full, then thou shalt bless the Lord thy God\" (Deut.\n\n152] 'TERUMAX (ExopUs) 38\n'itt, 10), Howblessed are the Israelites, whom the Holy One\nhhas befriended above all nations and drawn near to Himself!\nTis for their make that He nourished all nations; for, had it\nnot been for them He would not have supplied the world\n\"with food. And now, when Israel isin exile the Gentiles\nreceive a double portion. When Isract dwelt in the Holy\nLand, the Holy One ant dawn food to them from a aupernal\nregion, the surplus of which was given tothe heathen nations,\nbut now itis just the reverse, He deals with ther lke ki\nwith his servants. So long as the servants are obedient and\nJoyal they are permitted to sit and eat with the king, and the\nremnants are thrown to the dogs; but when they' are dis-\nobedient, and forget their layal service, the king gives the\nfood to the dogs and leaves them only the bones. 'The same\nis true of Isracl: while they did the will oftheir Lord they\nate from the King's table which He Himself had prepared\nfor thern, and they, out of the fullones of thei joy, gave 10\n'the nations their surplus; but when Israel ectsed to live\naccording to the commands of their Lord they went into\n'captivity and had to be content with that which the Gentiles,\nleft over. So it says: \"Even thus shall the children of Israel\n'at their defiled bread among the Gentiles, whither [ will\ndive them\" (Ezek. 1¥, 13). Woe to the king's son, who is\nforced to wait at the servants! able to be fel upon the\nremnants! King David said: \"Thou preparest table before\nsme in the presence of mine enemies; thou ancintest_ my\nhhead with oily my_cup runneth over\" (Px xn, 6). Tho\npreparest a table\": this is the meal of the king; \"in the\npresence of mine enemies\": this refers to the \"dogs\" who\nlie under the ble waiting forthe scraps while he sits with\nthe king enjoying the meal: \"Thou anointest my head with\noil\": this refers to the main part (the head\") of the meal,\n{or all the rich oil and fat, and all the best portions of the\nfood are reserved forthe king' friend, while that which is\nleft given tothe scullions and the dogs. \"My cup runneth\n'over\": the cup of the king's friend is ever filed up, even\nbefore he asks. 'The position of the children of Israel in\n'regard to that of the Gentiles has ever been thus\n\nTR, Hiya once went to Tiberias to see R. Simeon, and\n\n6 'rH ZOHAR IY [rs2b-1530\nR, Jacob, the son of Idi, and IR. Jese the younger accom=\n'panied him. On the way R. Jeste said to Riya: Tin\n\nSurprising the words of the Seripture, \"But skow kindness\nto tie sonsof Baran the Gleadte, and let them be of those\n'thateat of hy table\" (x Kings m7). Was this allshe Kindness\nthat Solomon was to ahow him ? Also it hardly accords with\nthe dignity of king that another person should eat with\nhhim {13a} at the same tle. The king should sit alone at\nhhs we, and his ministers by themselves at another table,\n'somewhat lower R. Hiya replied: \"T have not heaed any\nlinen of the matter and therefore shall nt x y=\nthing' 'Then R Abba asked R, Jacob: \"Hast thou heard\n'aught concerning it?\" He answered: 'If you who sip daily,\n'the sichness of the most exellent oil (R. Simesn) have not\nheard anything, how can you expect me to know ? Then he\n'asked R. Jesse: \"And hast thou heard anything ?' He replied:\n\"Alvtough Tam but young and have but lately been admitted\nto your company, and haul no great teachers before, yet T\nhhave heard an explanation,\" He then began by quoting the\n'vere: \"Who giveth good 9 all lesh: for his merey endureth\nfor eer\" (Ps, xxx, 25). Why', std he, \"did David\n'choose to end this great hymn of praise with this verse? Now\nthere are theee great channels above by which the Holy One,\nblesaed be He, manifests Himself, which are His precious\nister: the brain! the hart, and the liver? These organs\n'act above jn the oppesite manner from those below. Above\n'tip the head which first recsives nourishment, which it\nsends on to the heart, which eventually pasts it on to the\nliver, which again gives sustenance to the lower members\nin die proportion, Here below it is the liver which comes\nfirst, which transfers the rourishment to the heart, in such\n'a maoner that is that organ which receives the finest por-\ntions; then, when the heart i strengthened it panes the\n'nourishment on to the bran ; while to the other pars af the\n'boy the fiver apportions the amounts necessary. On a fast-\nday, man sacrifices his food and drink to the supernal\n\"Livee\" and what is it that he thus sacrifices? His fatness,\nnourishing food, his blood, heart and soul; tht \"Liver\"\n\n\"Hla. Tit, * Maa\n\n1530-1538] Tenant (rxoDUs) \"\naccepts it gladly, and in turn offers it to the \"Heart\" that\nreigns over it; in turn the \"Heart\" offer it to the \"Brain\",\nwhich rules over the whole hody; then the \"Liver\" appor-\n'ions to all the lower part their share. At another time itis\nthe Brain which receives first and gives tothe Heart, which,\nagain, gives to the Liver and the Liver to all the lower\n'members; and when it distributes nourishment to this world\nit gives first to the heat, which on earth s the king: forthe\nking must naturally be fed first. Blessed is he who is found\n'worthy to eat atthe King's table, for thus does he come frst\nin the enjoyment ofthe bounty from above ! This, then, was\nthe significance of that kindness which David showed to the\nsons of Barzilli. Not that anyone sits actually at the table\nof the king. But those who eat along with the king, and at\nthe same time, are in his favour and are reckoned as sitting\nat the same table with him\" 'Then R. Hiya came forward,\nkissed him on the brow, and said: 'Young thou art, but\n'rofound wisdom dvells already in thine heart.\" In. the\n'meantime they discovered that R. Heaekiah had arrived,\nR.Hia turned to him and sid: 'Of surety, the Holy On,\nblessed be He, will join this our company, for new thoughts\n'upon the Torah will ind utterance among us' They then sat\ndown tocat, and agreed that each should give some expenition\n'of the Torah during the meal, Suid R, Jese: \"This which we\neat is buta light repast, and yet it is called a \"meal\", a meal\nin which the Holy One participates, and concerning which\nitis written: \"This isthe table that is before the Lord\"\n(Back. x11, 22); forthe words ofthe Torah will gather about\nthis place.\n\nR. Hiya then begun to discourse on the texts When thow\n'hast eaten and art satsfed, then thow shat bless the Lord thy\nGod (Deut. vit, 10}. Said he: 'Should a man then bless the\nLord only after he has filed his belly? [1536] Nay, even if\nfone eats but a morsel and counts it as 2 meal, that is called\ncating to satisfaction; fr iti writen, \"Thou openest Thine\nhhand and satisfst the wish (will) of every living thing\"\n(Ps, cxty, 16). Te is not writen: \"Thou satsfiest with &\nsubstantial meal\", but \"the wish\" or the intention\"; so it\nis not the quantity of fod ut the itention ofthe eater that\n\n8 'THE ZOHAK I¥ Lis36\n\"satisfies\"; therefore i is necessary that at all times when\nwwe eat we should offer up our tanks in order that there may\nbe joy shove.'\n\nR. Hezekiah spoke on the same words, saying: 'From\nthese words alco it iz possible to deduce the rules that an\nintoxicuted person is allowed to say the grace after meals.\n'With prayers itis otherwise, for prayers ascend very high to\nthe realm where there is neither eating nor drinking, and\ntherefore prayers are best said on an empty stomach. But in\nthat realm towhich the benediction after meals enters, there\nfis, as i were, both \"eating and drinking\", and from it\n'emanates nourishment for us below. Therefore itis necessary\nto exhibit before it satiety and joy in the expression of grace\nalter meals!\"\n\nTR Jeaue then spoke on the words: Axp THOU sHALT\nMAKE \\ TABLE OF ACACIA WoOD. Said he : \"This table\nstood isthe Tabernacle and there rested upon it the blessing\nfrom. above, and from it issued nourishment to the whole\n'world, Not for a moment was that Table to remain empty,\nsince blessing does not rest upon an empty place. Therefor\nit was thatthe shew-bread had always to be renewed upon it\nteach Sabbath (Lew. ev, 8), in order that the blessing fom\nabove might always rest upon it, and that food and blessing,\n'because of it, might emanate from that table to all the tables\nof the world, So, too, should every man's table be when he\nsays grace after real; in order thatthe blessing from above\nshould rest upon it, it should not be empty, as the Com-\nppanions have indieated in connection with the words of\nElisha to the widow: \"Tell me, what hast thou in the\nhhouse ?\" (2 Kings v, 2). A tablet which there is no converse\npertaining to the words ofthe Torah is one concerning which\nie or all (de) bes ate fl of vr ad\nfilthiness, without 2 place\" (Iss, xxv\nTae tities ty i beeticier Thee eee\nkinds of tables: there is the kind that is prepared for the\nHoly One above, and at whieh itis ever fitting that the Tosh\nshould he discoursed upon and the letters of the words ofthe\n'Torah should be gathered in—the table concerning which it\nin written This isthe table thot i before the Lowa\" (Psek\n\nisgbisq] | Tenumant (exopus) »\nXL, 23), And there is the table which has no part inthe\n\"Torah, or in the holiness thereof, and which is called \"ull\n'of fithiness\" [1s4a}—the table of \"another god, which\nhhas no part in the mystery of the supernal God. 'That table,\nfon the other hand, at which words ofthe Torah are spoken,\nis taken up by the Holy One, bleed be He, and becomes\nHis own possession. Nay more, Suriya, the high angelic\nbeing, takes up all the holy words uttered at this table, and\nsets the form of it before the Holy One, and all the words,\nand the table also, are crowned before the Holy King, a\nimplied in the words \"before the Lord\". A man's table ean\npurify hin ofall his sins. Blessed is the man whose table\nexhibits these two qualities—that fom it worde of the Torah\nascend to the Holy One, and food goes forth to the poor.\n'At the moment when such a table as this is being removed\nafter the meal two angels appear, one atthe right and one\natthe left. The one says: \"This isa table belonging to the\nHoly King upon which such an one ordered his meal in His\npresence, May this table be continually full of supernal\nblessings, and may the Holy One pour upon it the richness\n'of His bounty.\" And the other sayo: \"This is «table ofthe\nHoly King which such an one had ordered before Him. tis\nblessed by those abave and by those below. May it be set\nbefore the Ancient of Days both in this world and in the\nworld to come.\" R, Abba, before the table was removed after\n4 meal, was used to cover it up, saying: \"Remove this table\nrespectfully that it may not be put to shame before the Ki\n'messengers\" A man's table, used rightly, secures for him\nparticipation in the bliss of the word to come, a sufficiency\n'SF nourishment inthis world, and eso additional power and\n'excelleney in the right place, and, witha, it causes him to be\nremembered favourably before the Ancient of Days. Happy\n'the lot of sch a man in this world and in the world to come\"\nR. Jacob said: Ie is written, \"And it came to pass, when\nall that knew him beforetime saw tha, behold, he prophesied\namong the prophets, then the people said ane to anather,\n'What is this that is come unto the con of Kish ? Is Saul aso\namong the prophets?\" (x Sam. x, 11) Sad he: \"Was not Saul\nalready thechosen ofthe Lord sit sty, \"See whom the Lord\n\n2» 'run zoman 1 (esae-t54b\nhth chosen\" (Ibid v.24) i. already. Why, then, were they\nastonished that he prophesied ? The reason was because the\nHoly One chose Saul to be king, nota prophet; for noman\n'ever, exept Moses, was found worthy of combining the two\nFunctions of king and prophet, As to Samuel, he was certainly\n4 prophet, ast says, \"And all leat! knew that Samuel was\n'established to be a prophet to the Lord, but besides being\n41 proptet he was only a judge, not a king; otherwise the\npeople would not have asked fora king. Therefore the people\n'were astonished when Saul prophesied, because he had been\nchosen asking and not as prophet. Ift should be asked, why,\nthen, di he sprit of prophecy rest on him, the answer would\nba, chat because the kingship i based on the inspiration of\n'the Holy Spirit, he possessed the inspiration of proptecy\nbefore he became king. but as soon as he was made king,\niv as aot the spirit of prophecy but the power to judge\naccording to the truth that was bestowed upon him, and for\n'hich he had heen chosen to be king. AS long as he was\namong the prophets the spirit of prophecy rested on fim,\n'ut when he left them, the spirit of prophecy departed from\nhim. As for me, O that the inspiration of the Holy Sprit\n'should come upon me, that I might be among the fitful\nprophets, the disciples of R. Simeon ben Yohai, before whom\nboth supernalsand teresa tremble in awe—and Tthatam\noy in Your company stand in ea and trembling belre\nyou\n'Then he went on: \"Thou shalt make a table.\" This table\n'as here below for setting the shew-bread upon, Now, which\n'was of greater import, the table or the bread ? [rsqB] It\nright be thought thatthe bread was more important, ince\nthe table was needed to put the bread on, and besides, as,\nin the very nature of things, beveath the bread. This, howe\nver, is aot so: the table was the essential article, being,\n'through ts arrangement, the receptacle of blessing from above\n_and of food for the whole universe. Indeed, from the secret\ninfluence of that 'Table emanated nourishment tothe whale\n'world, ix proportion to the abuadance poured out upon it\nfrom above: As for the bread. i was the frit, the actual\nNourishment emanating (rom that 'Table, t0 show that the\n\n3548] 'Tenuman (:xoDUS) \"\n'univers nourishment emanated romit—for where there ino\n'vineyard there are no grapes, ané where there eno tee there\n'an be no fruit, So the Table was the essential and the shew-\n'bread was but the nourishment emanating fom it. And the\npriests, from Sabbath to Sebbath, collected the fruit of the\n'Table, o show that supernal nutriment emanated from the\n'Table through the agency of that bread. And because the\nPriests were permitted to eat the sheve-bread, all the rest\nof their food and all that they drank was blessed, so that\nthe \"evil inclination\" had no power to attack them—for, as\n'true the \"evil inclination' is only present where there is\n'ich eating and drinking, a its written: \"Lest Ibe full and\ndeny 'Thee, and say, Who is the Lord 2\" (Prov. 288, 9)i\nsince itis from eating and drinking thatthe evil inclination\ngathers strength ina man's body. The bread which was ten\nfrom the table in the 'Tabernacle caused blessing to descend\n'upon all the other food consumed by the priest, so thatthe\nevil impulse might have no power to attack them, and they\ncould carry out their ministrations to the Holy One with\nperfect devotion. For the priese this was most necessry.\n'The table had to be set up at the northern end, as it\n\n'writen, \"And thou shalt put up the table atthe north si\n(Ex. xx, 35), because the awakening of joy proceeds fom\nthence, The Left Side (North) always receives from the\nRight Side and rouses the Female, and the Right Side then\ndraws Her to Himself, and She unites with Him. Water,\nWhich symbolizes joy, proceeds from the Right, then it\nbestows itself upon the Left, and so itis that Water unites\nwith the Left, communicating tot joy. All this is symbolized\nby the ritual washing wf the bands before meal: the vel\n'containing the water is taken in the right hand and poured\n'on to the left, not from lef to right, Therefore the 'Tale,\nae we have sd, wat set onthe noth side, for there vas more\nfruit there, since joy was awakened there first, This is\n'expressed in the words: \"His left hand under my head, and\nhis ight hand erabraces me\" (SS, 11, 6). A man should sit\ndown to table with a clean body, in order that God may be\npleased with his meal and it may not be accounted \"fith\nfnd refuce\" for the impure side toreap any benefit therefram.\n\n2 THE Z01AK 1V [asabeassa\nWen on eaten and i-inr 1 ge\nthe scraps and the dregs to the \"other side\", and any par-\ntiles left upon the hands after a meal must be washed away\n0 that the \"other side\" may reesive its due. 'Therefore the\n'Washing of the hands aftr a opel in an imperative duty\nand the water must be poured avay into the place of guilt\n(ele eget. Ho naar ia\nver the washing of hands (after meats), recan\n{0 benelicion in eonnection with tha \"ele\", 80 i\n'important that one should not give any of the food on 1\n{able dat \"ich and omit\" \"The able inthe Tabernacle\nvas, as we have sid, placed ther in order that food shoald\nie upon it and that nourishment should therefrom emanate\n+o the whole world, and that is why [1552] it was not per~\n'mitted to remain empty, even for one moment. The other, the\nImpure table, the table of emptiness, could have no place in\n'the sanctuary. In the same manser, the table over which a\nman pronounces blessings for food must not be empty, for\n'Blessing cannot rest on emptiness. The bread which was set\n'upon the 'Table of the Holy One took the form of twelve\nloaves, and the symbolism of them hasalready been explained\n4 connection with the myatery of the Countenance—for it\n'was called \"the bread of the Countenance\" because all the\nnourishment and sustenance ofthe world emanated from this\n-supernal Countenance. The \"Bread of the Countenance\" i=\nthe food of that \"Countenance', and all the nourishment\n'and pleaty that the world contains emanates from that\nGountenanee, and rests on that Table, And beeaose the\nnourishment which it receives comes. from that august\n'Countenance, and from that slf-same Countenance-suppvicx\nall the ethers with sustenance, all of which was centred in\n'that \"bread therefore was t put hot wpon the table, and so,\nrmiraculiusly, was it also removed, as as hoen inferred from.\n'the words \"to put hot bread in the day when it was taken\naway\" (1 Sam. xt, 6). And man must cherish the mysteries\n'connected with his table, in all these aspects of which we\nhave spoken on account of that 'Table.\n\nR. Elazar then discoursed on the verse, Lev Tay\n\n16.7. Basis th\n\n1554) enema (exopus) a\nGARMENTS BE ALWAYS WHITE, AND LET THY READ LACK\n0 o1ntaenT. (Eel. 1%, 8). \"This verse, stid he, That\nbeen variously interpreted, but it may' also be\n\nthus, God efeated tan in the mystery of Wisdom, and\nfashioned him with great art, and breathed into hit the\nbreath of fife, #0 that he might know and comprehend the\nysterick of wisdom, to apprehend the glory of his Lord;\n'ast is written: \"Everyone thats called by my name: for 1\nhave erated (berate) him for my glory, U have formed\n(sezartie) him, yea, U have made (atc) hin (Is. 0 7),\nPL have created him for my glory\", literally, the inner\nmeaning being that, as we have learnt, the glory ofthe holy\n\"Throne is fixed firmly and compactly ints place through\ntheco-eperation ofthe children ofthis world; thats threugh\nthe co-operation of righteous and saintly men, and those\nsho know how to effect adjusiments. So the words rally\nmean: \"I have ereated the world in order tha, by mears of\ntheir work, the righteous on earh may cause my glory tobe\n'established on mighty pillars to provide it with adornments\nand completion from below, that it may be exalted, through\ntheir merit.\" Berih (creation, ce. creative ides) apperains:\nto the left side; Yeziah (creative formation) appertais 10\nthe right side, as itis written, \"Who formeth (jozer) ight\nand ereateth (Bore) darkness (Isa. xtv, 7); while \"Asjyah\n(making, finishing) fies between them, as itis weitten: \"L\nmake (se) peace and create evil: I the Lord do ('se all\nthese things\" (Ibid), and again, \"He maketh (re) peace in\nhis high places\" (Joh xxy, 2), Hence, hecase man ison the\nearth, end it i incumbent on him to establish firmly My\nlors, Uhave provided him with the same supports as the\nSupernal Glory: asin it there are \"creation\", \"formaticn,\nand \"ouking\", so of man itis written, \"I have created him,\nhave formed him, yea, have made him.\" 'Phus min is\nafter the pattern of that supernal Glory that he may confiem\n'and make it complete on al sides, Blessed is the man whose\n'works atitle him to be regarded thus, Concerning this it is\n'written \"\"Let thy garments be always white\", ete. And, as\nthe Superal Glory hus ao lack of \"holy ointment\", from\nthe mystery of the world to come, the man Whose works are\n\n\"4 'we ZOHAR IY [assa-sssb\n'white wll not lack [1550] this \"holy ointment. 'Through\nwhat does a man menit participation in that supernal jy ?\n\"Through his table: yea, when at his table he has satisfied the\n'wants of the poor; a i i writen: \"IF thou draw out thy\ntoul tothe hungry and satisfy thesfieted soul... then shalt\nthou deight thyself in the Lord... °\" (Isa tvith 10-14).\nSuch a man will the Holy One satisfy; he will anoint him\nwith holy aupernal \"ointment\", which ever streams, upon\nthat Supernal Glory.\"\n\nR, Jose and R. Hiya were walling together, and a certain\n'merchat was yalking behind them, Said R. Jose to R. Hiya:\nWe must concentrate our thoughts upon the words of the\n\"Torah, for the Holy One goes before us, therefore its ime\nfor unt do some service to Hin om the way.' R Hiya then\n'began tospeak on the words: [ti time to act for the Lord, for\n'they hase made void thy Torah (Ps. extx, 126). He ssid:\n\"This verse has already been interpreted by the Companions,\n'hat the words may also be taken thus \"It is time to act for\nthe Lord\" : whenever the Torah is observed and studied in\nthe worl, the Holy One, as it were, rejoices in His handi-\nwork, and all the worlds which He has created, and the\nfoundations of heaven and earth are consolidated: and what\n'is more, He ealleth into Tis presence the whole celestial\nfamily, saying unto them: \"Behold my holy children on\n'arth Through their loving diligence isthe Torah crowned\nin their midst. Behold those works of my hand of whom ye\n'did say \"What is. man that thou shouldst be mindful of\n'him \"(Ps vin, 5). And the celestial family, seeing the joy\nofthe Lord in His people, begin io sing together: \"And who\nis like thy people Israel, one nation on earth?\" (2 Sam, th\n43). When, however, the Istacites neglect the Torah, the\nvety power of the Holy One is, abit were, weakened, as tis\nhen The Rost GO Gle sl See)\n\nets AKAN, «5, according to an Haggadic interpretatien),\nAn then \"all he ss of heen stan (3 Chron 8)\n'acing them, So iis ime w at for the Lord: haa\nto say, the remnant of the righteous must gird up their\nJoins and_petform works of righteousness, 0 that in His\n\nrsgb-1s6a] _TeRUMAH (rxonUs) 45\n'armies and in His hosts the Lord may gain strength, because\nthe greater number of the people \"have made void thy\n'Torah', and mankind will not oecupy themselves seriovsly\n'vith it Said the merchant who followed them: 'May I be\nallowed to put to you a question ? Said R, Jose: 'Verily owe\npath is made straight before us, Ask thy question.\"\"Phen sid\n'the man; 'Had it said \"One must act oF \"let us act\", your\nexplanation would have been fing, But it says, \"It tine\nto act\", Resides, should ic not have been \"to act Before the\nLord!\" ? Why does it say \"Jor the Lord\"? Said R Jose: \"In\nmany ways is this journey of ours auspicious: one, that We\nwere fint two and now we are three, ant the Shekinah is\npresent with us; secondly, I thought that thou wert withered\n'mink, but T see thou art a green olive tree; and laaly,\nbecause thou hast asked 4 yood question, And since thow base\nbegun, continue' The man accordingly then went on as\nfollows: \"tis time to act forthe Lord for they have mide\nvoid thy Torah.\" 'There are times and times—\"a time\nto love and a time to hate\" (Eccl, 1, 8), 'There isa time\nwhich ie above, the \"time\" which is a mystery of Faith, and\nthis is called a \"time of good wil and grace\", This always is\nthe time for men to love the Lord as it says: \"Love the Lord\n'thy Goll\". But there is \"another\" time, the mystery of\n\"ther gods, a \"time\" which must be ated of man and its\nattraction guarded against, This is \"the time to hate\";\nconcerning which \"time\" it is writen, \"Speak unto Aaron\nthy brother, that he come not at all times unto the holy\nplace (Lev. xv 2). The time when laral diligently studies\n'the 'Torah and keeps its commandments isthe time tha: is\nWithin the mystery of the Holy Faith i is fitly decked out\nand adorned with all its proper graces according 10 the\nternal purpose, But the time when Israel neglects the\n'Torah, makingit void, is, ait were, time of incompleteness,\nand has nether wholeness nor light, 'The verse is therefore\nto be interpreted: \"There is tine which is til to be made\noF finished (la'ait), because at present itis incomplete,\nbecause Israel has made the Torsh void; for \"time\" is thus\nlevated or depressed according tothe works of Israel\"\n\"Then K, Jose and R. Hiya [15a kissed him on the brow,\n\n6 THe ZOHAR TY [1360\nand R. Hiya said: 'Surely, we are nor worthy that thow\nshoulder go behind us. Blessed i the road on which we were\nprivileged to hear such words ! Blessed is the generation\nWhich ie contemporary with R, Simenns for in ie wisdom i\nfound, even among the mountains The three then walked\nfon, and the merchant said: Te is written, But at for me, my.\nsprayer is unto thee, O Lovd, in an acceptable time (time of\n'good will): O Gd, ix the abundance of thy mercy hear me, it\nthe truth of thy salvation (Ps, xix, 14), and we ate taught\nthor the time when the corgregation is occupied with prayer\nis called the time of good vill. This is certainly the eave, fo\nthe congregation in this way prepare the supports for thi\ntime, fo that it becomes a time of \"good will', propitious\nfor the offering of petitions, \"As for me, my prayer is unto\nthee, O Lord.\" These words contain the mystery of Uni\n\"as for me\" indicates King David, the realm called \"Redernp=\ntion\" (the name of the Benediction which follows the\nShen'), and \"my prayer\" refers to the \"Prayer\" (the\n'Amilah), thus \"Joining the Redemption to the Prayer\"\nwwithour interruption,\" because they are both unified in the\n\"ime of good will\", 'This prayer is recited during the Sab-\nbath afternoon prayer, and not on weekdays, because the\nafternoon prayer on weekdays is the time when severe\nJudgement is in the ascendant, and is not a tine of \"good\nwill\"; bur on Sabbath \"anger\" is absent, and all the atti-\nbutes are harmoniously united, and judgement, though it be\nroused, is mitigated by mercy. Hence it is necessary to recite\nthis \\etse of unification in order to harmonize all the grades\nJt was at the time of Sabbath afternoon prayer that Moses\npassed avay from this world. That sas a time of good vill\nabove and of sorrow below, and for this reason the gates\n'were closed from the time of the Sabbath afternoon prayer\nuntil the end of the Sabbath. Which gates The gates of the\nhouses of study, and they were closed in order to showthat\nwith the passing away of Moses, the Faithful Shepherd, the\nstudy of the Torah, for the time being, ceased, At that time\nthe house of study of Moves was elosed, needless, then, t0\nsay all others, If they were closed, would. one expeet that\nFORT. Bera\n\nts60-1368] —rexvaait (exonus) a\n'others shouldbe open? If Moses own Torah lamented over\nhis death, who would not lament? For this reason are the\nates of al the Houses of Study closed at this hour in\nPerpetual memory of that sad occasion\" and iis necessary\nfor worshippers repeat the \"jstifiston of the (Divine)\njdyement\" confined in the vere, \"Thy righteousness is\nTike the mighty mounting: hy judgement are great deep\"\n(Ps x0, 7).\"There were tice who pase away from thie\nWorld atthe vis of Sabbath afternoon prayer Moves, the\n\nad King\nrierelocethiee\"junifeaions of the judgement\" are\nTeele at this tine the frst refers to Joneph the rightous,\nand is contained in the words, \"Thy righteousness is like a\nmighty mountain, thy judgements are a great deep\" for\nJosephsingly waseomparableto the high mountainsandtothe\nrighty deep (ef Gen. xix, 25 36), Then comes Monty, the\nfaithful prophet, to whom refer the word: \"Thy righteous-\n'nean, O God, reaches the heights, who hast done great things\"\n(Pr: eax, 19), besaise he grasped both sides, the right and\nthe let 'Then comes King Davi, to whom refer the words,\n\"Pay righicnines isin eventing righteous and thy\nJaw is the truth\" (Ibid. xix, 142), for \"everlasting\" refers:\nto David (2 Sum, v1, 16), Thus all was gathered in at\n'that time, both the Written and the Onl 'Torahs, and there-\nfore, atthat time, the gates of the Torah were closed, and the:\nfates ofthe whole world were also elsed. When Joseph the\nFighteous died, al the wells and springs were dred up, and\nihe captivity (of Egypt) commenced for al the tribes. Then\nthe celestial beings recited the verse \"Thy rghteousnes x\nlike the mighty mountane' ete, On the death of Moses, the\nfn in his splendor was darkened and he Writen 'Torah\ntras locked up ts it ofthe himsnove miro\n\nOral Torah ceased to shine, Since that rime the lights of the\n\"Torah have remained hidden, and controversy has increased\nover the Mishnah (ie, the traditional Law), and the wise\nmen dispute, and all the great thinkers are in eonfusion, 20\n\n\"ost Yo Ménahoth, 300, ti. the Sia atermoun serie,\nuw Prner Book\n\n8 Ye 20mAR IV. [e566\nthat to succeeding generations the joy ofthe Torah has been\nlow. When a great ran dies the scholars proclaim a fast\n'Sering, thes, that the joy of the Written and Oral Torah\n'war gathered in at this hour, is it not fiting that the gates\nof the Torsh should close then ? This, then, is the reason\nwhy see repeat the three \"justifications of judyement™, as\nexplained.\" :\n\nTR, Jose and R, Hiys rejoiced at his words and kissed him\nagsin, saying: 'Happy indeed is our lot on this path 'The\nstringer again spoke, taking as his text the verse: Wisdom\ntrngtheneth the wise more than ten potertates which are in\n'the city (Eccl. x11, 19). \"This, he said, \"refers 10 Moses.\nWhen he went ap into Mount Sinai to revive the Torah, all\nthese firmaments, and all those superral hosts, began to\ntremble and spake usto the Lord of the U:\n\n\"I not all our blis and all our Joy based on\nant Thou minded to send her down to earth?\" And they\n'gathered round Moses in order to consume him with fire, but\n'Monet prevailed over them all, a6 the scholars have already\nset forth;! but there is more Yet to be sid. 'The man who\ngives himself up with ardour and diligence to the study of\nthe Torah for her owa sake will nd in her a strong protec:\nticn in time of need. From what region is i¢ that he gains\nths strength ? From the \"ren rulers\", the Ten Words of\nCreation which ace written in the Torah, for these are\nsupernal \"\\potentates\" by means of which man is strength-\nened both in this world and in the world to come. All\nall commandments, and all wisdom, concerning\nigher and the lower, are dependent on them j al\nare included in them, and all is in the Torah, Blessed is\nthe man who is occupied continually with the Torab, that\n'through her he may gain power for the world to come, 'The\n\"ven potentates\" ate also the ten aspects of Wisdom hick\nare found in the 'Torah, contained in ten (Divine) Names, all\nJncuded in one Name of twenty-two letters (of the Hebrey\nalphabet), 'Those mysteries of the workl to come are im-\nprinted in light such as no eye-can Took upon, nor ean ote\nJmagination comprebend the measure of joy and) delight\nS00. B. Stab, 8,\n\nsg6b-t57@] _-TERUMAH (exoDUS) 0\nwhich the Holy One, blessed be He, has in store for the\nrighteous in the world to.come, as it ix written, \"No eye hath\n'seen it, ©.God, apart fram thee, who has made it for those\nwho wait for him' (Is, cxry, 4). Man's table enables him to\nattain to the delight of shat other table: \"he eats always at\nthe king's table\" (a Sam. 1x, 13), and as Ring David said,\n\"Thou preparest a table before me\" (Ps. xt, 4), which\nrefers to the preparation of the 'Table in the other world for\n'those From below; for thin is the jy and delight of the soul\nin the world to come, Buti there a table set for the souls in\n'the world to come ? Verily there is! In that warld they eat\n'of such food and with such satisfaction as the angels enjoy.\n'And do the angels eat ? Verily they do ! Such as theirs was\nthe food upon which the Israelites were fed inthe wilderness\n\"This food is symbolical of the Dew which emanates from\nabove, fram the mystery ofthe world to come. Its the food\nof the light ofthe oil of holy anointing: from i the righteous\nin the Garden of Edea derive their sustenance and are\nreplete with joy. For in the Garden of Edea whichis below\nthe souls ofthe righteous put on a form which is like unto\nthat which they had wora in this world; but on Sabbaths and\nholy days they put off this form like a garment and ascend\nto those heavenly regions where they may behold the Lord\nin His Glory, and where they may fully enjoy the supernal\ndelights, Concerning this it is written: \"And it shall come\nto pass that from one new moon to another, and from one\nSaath to another, shall all flesh come to worship hefore\nsmc saith the Lord (ou. tv 23) Is it \"Besh', then, chat\nwill come ? Oughe it not to be written, \"all spirits, or \"all\nsouls\" ? But the fet is that the Holy' One ereated man in\nthis vorld after the patter of the supernal Glory above.\n'This supernal Glory expands itself into spirit after spirit,\nand soul after soul, [t57a] until it reaches 3 region wi\nCalled \"Body\" and into thin \"Rody the spirit from the\nFountain of Life enters tht is called \"Al\"; forall the good\n'and all the satisfaction and nourishment of the \"Body\" sin\nit, There isan allusion to this in the words: \"Moreover, the\nadvantage of the earth i in all\" (Eccl. v, g)—which\nfala\n\n50 rue THAR LY\nrefers to the spirit of that \"Body\". § is\n'world consists ofa body, and the spirit which dorsinates it is\njn the likeness of that supernal Spicit which is called \"All\"\nand which rules over the \"Body\" above, and the is desig-\n\"all flesh. shal\n'eame\", and concerning that joy it is written, \"No eye hath\n\n'The Companions went on the way rejoicing, and when\nthey had come to a certain mountain R. Hiya tuned to the\ntuavellr and asked: 'What, then, is thy name ?\" He replied:\n\"Hanas' (Merciful). Said R. Hiya: \"May- the Holy One\nbbe merciful to thee indeed, and hearken to thy roice when\nthou art in distress.\" Said R. Jose: \"The sun is setting; be-\nhind this mountain there lies the village of Kephar Hanan.\nLetusthither and spend the night there to honourthy name.\"\n'On thee arrival they entered an inn where a table was pre~\npated for them with many viands. Said R. Hiya' 'Verily, this\ntable ho euch likeness fo that of the world above, that ix\nmeet for us to dignify and crown it with the words of the\nTorah\"\n\nR. Jose began: 'It is writen, \"When thou hast eaten and\nart full then thou shalt blest the Lord thy God for the good\nJand which he hath given thee\" (Deut, it, 19). It is evident\nfrom this verse that grace after meals fsa duty in the Land\nof Isrel; but whence do se know that itis a duty in other\nlands also ? Now, when the Holy One created the world, He\ndivided it into two parts: one part that should be habitable\nand the other a desert, the former on one side and the latter\nat the other. Then He redivided the habitable part in such.\n4 manner that it formed a circle, the centre of which is the\nHoly Land. The centre of the Holy Land is Jerusalem, and,\nagain, the centre of Jerusalem isthe Holy of Holies, to which\nall the abundance of nouriskment and all good things for the\nWhole inhabited world flow in from above, and there is 00\nplace in this inhabited world that is not nourished and\n'sustained from that source. 'The desert land He also divided,\nand there is no desert in the world 30 terrible and sinister as\nthat where for forty Tong, years Israel wandered, before its\nower was destroyed, of which itis written: \"Who led thee\n\nas7a-is7é]—Tenvmas (rxopUs) st\nthrough that grest and terrible wilderness\" (Deut. att, 13)\n\"There the Yother side\" reigned, and the children of Tsrael\nfn despite oft taversed the desert fory years long, to break\nits power. Had they throughout that long period heen worthy\nin heart and served the Holy. One with faithfulness, the\n\"other sid\" would have been wiped of the face ofthe earth;\nbut they time afer time, provoked the Holy One to anger,\nand in like measure did the \"other side\" prevail, so that they\n'ecaine subject 1 its power. It might be remarked, \"How\nfeame it then, that Moses, who was the most worthy and\nFaithful of ll men, sicd there?\" \"The. annwmer would be:\n\"Not 30; the faithful Moses. was not in the power of the\nother side\", for he died in Abarim (lit, quarrels, Deut\nsaat, 49), Ie asso called because the celestial principalities\n'competed in wrath for it, but it was not given over to any\nfof them, but was left as it was il Moses came and took\npossession of i, and there he was buried, and the Holy One\nlone attended to hie burial and no one eee, cinceieis writen\n\"And (he) buried him in a valley\" (Zid. xxxty, 6), without\nmention ofa subject. Therefore Moses ruled alone over that\nplace, and there was he buried, and in order to let all future\nenetations know that those who died in the wilderness\n'will Fie again, He let thoi faithful shepherd abide among\nthein, so that at the awakening of the resurrection in the\nworld to come they may find thernselves all together. It may\nIhe asked, If that wilderness consisted of what was left aver\nfrom the power of the \"other side\", why did the Holy One\n'command that the goat of the Day of Atonement should be\nsent to a mountain called Azazel (Ley, x¥, 8, 10, 6), and\nnot to 1578} 2 mountain in that wilderness in which Israel\nhhad sjourned ? Theansweristhat the sjourn of the Iracites\nin that wilderness for forty years had broken its power, while,\n'again, its power inresced in a region where. human feet\nhad not ever trodden. And the mountain to which the goat\nwas sent isa great and mighty cock, and below ic are depths\n\nsplumbable, where man has never trodden. 'There the\n'ther side\" has power enough to consume his prey undis-\nturhed, so that he leaves Israel alone and there is no one to\nbring accusations against them. The domain of the mystery\n\n= TH ZONAR fas78\nof the Faith isin that very central point of the Holy Land\n'which sin the Holy of Holies, the place where the Shekinah\nelt, and even though She dwells there no longer, and the\nHoly of Holies exists no more, yet for Her sake the whole\n'world is still supplied with fond, and nourishment and\nsatisfaction ever stream forth, emanating from thence to all\nthe inhabited regions of the yorld, Therefore, although\nIsrael fives at present outside the Holy Land, yet itis owing,\nto the puweer and worth of that Land that the world is sup-\nplied with food and subsistence: It is concerning this that\niis writen: \"Thou shalt bless the Lord thy God for the good\nland which he bath given thee\" (Deut, vit, 10). Truly \"the\n'ood land\", since for it ske there isa sufficiency of nourish\n'ent forthe whole world, When a man sits at his table and\npartakes of its plenty with joyous thanksgiving, he should\n4a the sume time let his mind dvell with sadness upon the\nholiness of that Land and of the Temple of the King which,\nbas been destroyed, and because of his sadness there, at the\ntable, in the midst of his feasting, God regards him as a\nrestorer of the House of the Holy One, and all the ruins of\nthe Holy Temple. Happy is his lot!\n\n\"The Cup of Benediction (the cup of wine taken immedi\nly afer Grace has been rected atthe conchision of a meal) is\n'only partaken of when there are (at least) three persons\npresent the table, because iis blessed through the mystery\nof the three Patriarchs. The cup must first be ifted by bath\nhhands, in order that it should be placed between the right\nand left grades, but afterwards i is left in the right alone,\nbbeeause itis blessed from that side. 'There have been ten\nthings esumerated in connection with the Cup of Bear-\niso, whichis quite aprepit, since there sre ten apes\nof it, as the Companions have pointed out. It is necessary\nto Took atthe eup while reciting the benediction, because it\n\n\"The eyes of the Lord thy God are always upon\niv\" (ve, the Holy Land, Deut, at, 12); therefore the thoughts\n'ust not be allowed to stray from the cup, but the eyes must\nbe firmly fixed upon it, 'The Cup of Benediction is blesied\nbby the very benediction which man pronounces aver it to the\noly One, blessed be He, because i s the mystery of Faith,\n\ns7b-159@) —_renumaxt (stops) Pa\nand therefore man must guard it ith the utmost care the\nvery essence of the King's Majeity, since for its sake is the\ntable blessed. Also, when grace ie recited, the table must ot\nbbe empty, since \"no blessing can rest on an empty table\",\nas has been pointed out with reference to the words, *Tell\n'me, what hast thou in the howe?\" (2. Kings 1¥,\n\n'word, the heavenly blessings come to rest only on a pice\n'that is complete, Esoterically this is expressed in the words:\n\"a the hears of all that are wise-heared Ihave pat wisdom\"\n(Ex. xx, 6, ie: \"he who hath, to him i shall be given\"),\n4nd also in the yords, \"He giveth wisdom to the wi\n(Dan. u, 31), 'The symbol forall this is the table of the\n\"Bread of the Countenance', for itis written: \"And thou\nshalt setupon the table bread ofthe Countenance before me\nalway\" (Bx. 330, 30)\" (1599)\n\nAND LOOK THAT THOU MAKE THEM AFTER THEIR FaT~\n'Tanke WareHt WAS SuEWeD TuEE IN THE MOUNT, And\nagain i is written: \"And thou shalt rear up the Tabernacle\naccording to the fashion thereof which was shevied thee in\nthe mount (Ex, xxv, 30). R. Jose said: 'From this we sce\nthat the Holy One, blessed be He, actually gave Moses\nall the arrangements and all the shapes of the 'Tabernacle,\ncach in its appropriate manner, and that he saw Metatron\n'ministering co the High Priest within it. Ttmay be said that,\n'as the Tabernacle above was not erected until the Tabernacle\nbelow had been completed, that \"youth\" (Metaton) could\n'not have served above before Divine worship had taken\nplace in the earthly Tabernacle, It is true that the 'Taber-\n'cle above wat not actually erected before the one below:\n{yet Moses saw a mieroring ofthe whole beforehand, and aso\n\"Metatros, as he would be later when all was complete. 'The\nHoly One said to him: \"Beholé now, the 'Tabemacle and\nthe \"Youth's all is held in suspense until the Tabernacle\nbelow shall have been built\" It should not be thought,\nhowever, that Metatron himself ministers; the fact fs, that\nthe Tabernacle belongs to him, ard Michael, the High Priest,\nit is that serves there, within the Metatron's Tabernace,\n\"Frere 150 beangs to Raya eben,\n\n3 rie zovian 1Y [190-1608\ntnirroring the function of the Supernal High Priest above,\nServing within that other Tabernacle, tht hidden ane which\nnever is revealed, which i conneeted with the mystery ofthe\nWorld t come, There are to elt Tabernacles; the one,\nthe paral concesedTahernase nd the other, the Taber:\nacl of the Metatron, And there are also 0 pies\n\nfone isthe primeval Light, and the other Michsel, the High\nPriest Slow [605]\n\nHiya and R, Jose were waking together. Said. Jose:\n\"Let usnow think om spstsl mater and talon the words\nof the\"Torah' He thereupon beg by pointing otha three\ntsages ar introduced by the word, Hear, O fra. \"ear\nDB tare, the Lord our God, the Lad i One\" (Det v.45\n\"Hear, Oral this day thou Bast become a people to the\nLord thy God\" (Ibid. xxi, 9): and \"Hear, O Tstae, tho\narc to peste Jordan this day\" UB. x, 1)/\"Whs\", he id,\n\"did Momes commence in cach cf these eases with the word\n\"heae\"? In the ist, indeed, the word seems appropriate,\nbut whit te point inthe oer two ces? The truth i\nthat il thre passages its mein teach a special leson.\n\nabvious in the cate of the Aint, where the word\n\nothe wit ses seal Wve\n\nis above and what is below. The word Shema' consist of\n'hen (ame) and \"ain (every), ndeatng the combination\nofthis Name and the other seventy from whence it derves\nBesing At the recta of the Shema' therfore, one must\ncenat attention on this unin ofall the Divine nar.\nthese seventy Names conte the mystery af the\n'superna! Chariot from whence that Name receives blessing.\nanit in which i contained, Then comes the word Tere\nTefersing, as we ave lesen, to \"Ancient lerel™ (Tift,\n4 that this emanation may alia be included. So \"Hear, ©\nIsrael,\" signifies the union ofthe Spouse with her Husband\n(ce. Malka with Tiereth, so that all isin all, anda is\nfe, Ast the \"heat\" in the other two passages, tals has 3\nspecial significance, though not x0 profound as inthe frst\n\n\"The gona which follows, the besoin of bab, deal withthe\n'mba of seme eters and ther sigcance as creative potencies,\nnd des tte el to telat,\n\ns6ob-161e)_—_TERUMAN (#xoDUS) 8\n\"Hear, © Israel, this day-thou hast become (nikyeta) a\n'people. Why is not the usual form of the verb, Aayita, used ?\n\"To indicate thatthe Lsraeites are called \"people\" when their\nhearts are broken in order that they may worship the Lord,\nthe Word niyeta having the same significance ay inthe vers,\n\"And T Daniel was ended (wihyei, i, fainted) and was\nsick... afterwards 1 rose up and did the King's business\"\n(Dan. vn, 27), Similarly, David said: \"Hear me, my breth=\nten and my people\" (1 Chron. xevitt, 2), meaning,\n\nserve me of your own free will ye are my brethren; but if\nnot, ye ate my people (ic. subjecs), to have your own will\nbroken in order to serve me.\" 'The third passage is also on a\nlower plane. Neither of these two has the same significance\nas that which expresses the Unity and the acceptance by\nTrael of the yoke of the Kingdom of Heaven throughout\nspheres, since, at the time of the recitation of the Shema, a\n'man has fo be prepared fo proclaim the unity of the Divine\n'Name and to accept the yoke of the Kingdom of Heaven.\n'On the head of him who thus retes the Shem, to aceept\nthe yoke ofthe Kingdom of Heaven, the Shekinah resta—a\n'witness to testify of him before the Holy King that twice\ndaily does he declare the Unity of the Name, and this,\n'consciously, unite the Above an¢ the Delow. Therefore\nthe letter 'ait ofthe Sherna written large, and alo the dale,\nof the ched (one), which, when put together, make the word\n\"ed (witness): a witness before the Holy King. The mystery\n'contained inthe words, \"The Lord our God, the Lord\", the\nmystery of the Unity in three aspeets (lit,\n\nhas often been referred to by the Holy Lamp (R. Simeon),\nad we are not permitted to enlarge upon what fe has said,\nHowever, certain itis, that upon the head of the man who\nlnifies [16ra] the Name of the Holy One above and below,\nthe Shekinah descends to rest, and to bless him with seven\nblessings, and to proclaim concesning him: '\"Thouw art my\nservant, ral, in whom Iam glorified (Is. x1, 3)\"\n\nR, Hiya then followed with an exposition of the vers\n'Thou hast been shorn (har'eta) to know that the Lord he is\nGad: thee is none ele Beside him (Deut. wv. 35), \"What does\nthis pecular expression, \"thou hast been shown to know\n\n6 un onan ty [sore\ndenote ? When the Taraclites ame out of Egypt, at frst they\nknew nothing of the truc meaning of fsith in the Holy One,\nblessed be He, because, while they were in captivity in\nEgypt, they had worshipped foreign gods and had forgenten\nthe essentials of the Faith, that legacy: which the 'Twelve\n\"Tribes had received from Father Jacob, So, when Moses\ncame, he had to teach ther that in the universe there is a\nsupreme God. 'Then they were witnesses of all the signs and.\n'wonders connected with the crosting of the Red Sea, and\nmore than that, of all the wonders that took place in Egypt\niteelf before i; then, later, they experienced the mighty acte\nof God in connection with the manna and the water in the\nwwildemess. And by and by the Torah was given to them,\nand, gradually, they learsed the ways of the Holy One,\nblesied be He, until eventually they reached that_ point\nwhen the wards quoted were said unto them. Moses said,\nin efect: \"Till now T had to teach you as lite children are\ntaught\": thou \"hast been shown to know\", and thow hast\nJearae by now to know and penetrate into the mystery of the\nFaith, namely, this, that \"the Lord (YHVH) He is God\n(Elokin)\" which ix no small matter, since concerning this it\nsays: \"know therefore this day and consider it in thine\nheart thar the Lord he is God in heaven above and upon the\nearth beneath, there is none else\" (Ihid. v. 39). The whole\n'mystery of the Faith depends upan this; from this comes the\nInowledge of the mystery of mysteries, the secret of secrets,\n'JHVH ELOHIM is a full Name, and the whole is one.\nHerein isa mystery of mysteries to the masters of the esoteric\nknowledge. And, indeed, Blessed are they who endeavour to\n'comprehend the Torah. When the Holy One resolyed to\ncreate the world, He guided Himself by the Torah as by a\nplan, a8 has been pointed cut! in connection with the words\n\"Then I vas by hima a8 amon\" (Prov. vill, 30), where the\n'word amon (nursling) may also be sead saman (architect)\nWas the Torah, then, an architect ? Yes; far if King re-\nsolves to build him a palace, without an atchitest and a plan\nhhow can he proceed ? Nevertheless, when the palace has been\nbuilt, iis ateributed to the King: \"here isthe palace which\n6 Zehr\n\nvoia-1615]—_TeNUMAN (rxoDUS) a\nthe King has buik\", because his was the thought that thas\nhuis been realized, Similarly, when the Hely One, blessed be\nHe, resolved to create the world, He looked into His plan,\n'nd, although, a sense, it was the pln which brought the\npalace into being itis not called by te name, but by that of.\nthe King. The Torah proclaims: \"f wasby Him an architect,\n'through me He ertated the world \"for the Torah preceded\nthe creation of the world by two thousand years; and s0,\nwhen He resolved to create the world He looked into the\n'Torah into its every creative word, and fashioned the world\n'correspondingly; for all the words and all the actions of all\nthe worlds are contained in the Torah, Therefore did the\nHoly One, blessed be He, look into it and create the world.\n'That is why i says not merely \"I was an architect\", but \"I\n'was, alongside of Him, an architect\", It may be asked, How\ncan 'one be an architect with Him ? Ged looked at\n\nin this way. Tt is written in the Torah: \"In the\n\nGod created the heavenn-and the cath; He looked at thin\nexpression and ereated heaven and earth. In the Torah itis\nwritten: Let there be light\"; He looked at these words and\n\ncreated light; and in this manner was the whole world\ncreated. When the world was all thus create, nothing was\n'yet established properly, until He had resolved to create\n'man, in order that he might study the 'Torah, and, for his\n'ake, the world should he firmly and properly established\n\n\"Thus [1610 i ie that he who concentrates his mind on, and\ndeeply penetrates into, the 'Torah, sustains the world; for,\nasthe Holy One looked into the Torah and creted the world,\n4s man locks into the Torah and keeps the world alive,\nHence the 'Torah is the cause of the world's eration, and\nalso the power that maintains its existence. Therefore blessed\nis he who is devoted to the Torah, for he is the preserver of\nthe world,\n\n'When the Holy One resolved to create man, there ap-\npeared before His Mind potential man, in form and condition\nas he was to be in this world; and rot he alone, but all\nhhuman beings, before they enter this world, stand before\n'Him in the sime way, in that treasure-house of souls where,\n\ndressed in a semblance of their earthly forms, they await\n\n3 THe ZONAR IY fe\ntheir entry into this world. When their time has arsived to\nescend f0 this world, the Holy One calls upon a certain\ntenissary appointed over all the souls 1 go down, and\ntuys to hirn: \"Go, bring hither to Mesuch and such spirit\",\nand on the instant that soul appears, clad in the form oft\n\n'world, and is led forward by the angel that the Holy King\n'may Took upon it. Then does the Holy One warn that soul,\nirhen i hall have reached the earthly regions, to remember\nthe Torah, andl devote ielf thereto, that it may knew Him\nand the mystery of Faith; for better were it for a man that\nte should never be born than not to know Him, Therefore\n'eit presented before the Holy King, that afterwards it may\nknow Him in this world, and be devoted to the Haly One\nfn the mystery of the Faith, Concerning this itis written:\n\"how hast been showin to know, that is, shown by the\nangel ta the Holy One, in order to know, to understand, 10\npenetrate in this world to the mystery of the Fah, the\nInystery of the Torah. And he whe, having eome into this\nworld, does not study the Torah to know Him—better were\nit for him that he had never been born; since the only aim,\nand objec ofthe Holy One in sending man into this world is,\nthat he may know and understand that YIVH is Elohim.\n'This is the sum of the whole mystery of the Faith, of the\nhole 'Torah, of all that is above and below, of the Weitten\nand Oral Torah, all togcther forming one unity. \"The emence\nof the mystery of Faith ie to know that this is a ecmplete\nName. This knowledge that YHV'H ix One with Elohim is\nindeed the synthesis of the whole Torah, both of the Writer\nand of the Oral, for \"Torah\" stands for both, the former\nhing symbolic of YHV# and the later of Elohin. \"The\nTorah being the mystery of the Hely Name, itis therefore\ncalled by two names, one of which i general, and the other\narticular. The general ie complemented by the panicular,\niso the particular by the general, both combining, to form\n'ne synthesis. In te 'Torah we find, herefore, the synthesis\nof the Above and the Relow, for the one Name, YAUH, is\nabove, while the other, Blahim, is below, one indicating the\nhigher world and the other the lower. And therefore is it\nwritten: \"Thou hast been shown to know that YHVH is\n\ns62q-r628) —__Tenuatant (exopus) 9\nElohim.\" [x6:a] This is the esence ofall things and itis\nnecessary that man should perceive it inthis world\"\n\n1K. Jose then discoursed as follows. \"According to one\nauthority, the evening prayer i obligatory, and it certainly\n'sso, forthe recital ofthe Shera is obligatory in the evening,\nand the unity ofthe Holy One is proclaimed at aight a iis\n\nthe day, and the ateibute of night is inchaded in that of\nthe day, and that of the day inthe ight, and ane union is\nthus attained,\n\n\"Tei wrttes, \"Thou shalt love the Lord thy God with all\n\n'hy heart and with all hy soul, etc, (Deut. vi, 5). \"This has\nbeen interpreied by the Companions, but there is sill a\n'question to ask. If, inthe rectal of \"Hear, O Trae,\" all is\n\nIced, the Right and the Le, why\nafterwards the passages,\n\nit will come tb pass if Ye shall hearken diligently unto My\ncommandments...\" ? Are they not already included in the\nproclamation of the Unity ?The fac, however, i that inthe\nShema they are referred to generally, and then they are\nparticularized, which also i necessary When this unity has\nIyeen proclaimed in general terms, a6 from the head of the\nsupernal Pint, i was needful farther to proclia it from the\nsystery of the primeval light which is the begining ofall.\nHence, \"Thou shalt love\" isthe frst outstretching of the\nFight hapd to lve the Holy One, blessed be He, with that\nclose atechrment which the right hand symbolizes. If man\nloves God, then God stretches out His right hand 10 him to\nreceive {1639 and weleome him with love. Everything inthe\n'world depends on the will; spit couse spirit, and the spieit\nin man turned yearningly in love to Him brings down the\nDivine Spirit, When a man's love to the IToly Ore is roused,\nthe \"right hard\" is moved only by 2 threefold impulse, by\n\"heart, \"soul\", and \"might for it docs not say,\n\nall thy Rear or with all hy sour\", et., but \"and with al thy\nsoul, ete. all three are esental and necessary. 'Then does\n\n7. B,Meachoth, 27h, * Here flows in the orginal psace on\nfhe shmbotin of de phvlactries woth seerence fo the Lny, whieh\n'spinels meption in wubatance of Zohar, Exodus 43 y and\nGenes, 138.\n\nbo 'Tug ZOHAN IV [1626\nthe Holy One respond and stir up His Right Hand towards\nthat man, and He stretches it out to receive him, and He does\nindeed receive him; concerning which it is written: \"The\nltterance of the Lord to my lord: Sic thou at my right hand\"\n(Ps. 6x, 1); which verse has already been expounded as indi\ntating the grade of nearness to the Holy One in whieh King\nDavid stood when he was united with Him by the Right\nHand. 1 \"Thou shale love the Lord.\nthy God\", ete. (Deut. v1, 4-9), thirteen commandments in\nregard to the Right Hand: \"Thou shalt love the Lard thy\nhall thy heart\" is ewos\n\nshalt talk of them'\"is six; \"when thou\nis geven; \"and when thou sallest by the way' i eight; \"and\nwhen thou liest down\" is nine; \"and when thow risest up\"\nisten; \"and thou shalt bind them for a sign upon thine hand\"\nis eleven; \"and they shall be as frontlets between thine\nis twelve; \"and thow shale write them upon the posts\ntf thine house son thy ats\" is thirien, All thie are\nfncluded in the right hand, and the left is included in the\nfight All this sas should be, And whenever the Lefe Hand\nis stirred up, the Right Hand first predominates init. There=\nfore; if Israelis worthy, the Left Hand is embraced in the\nRight, for even when sometimes Judgement (Geburah) is\nroused, itis tempered by Grace; but if it should not be 30,\nthen the Right Hand is embraced in the Left, which means\nthat the Left predominates, the Left always first awaking\nin love in the mystery of the Right, and only afterwards pits\npower to hurt strengthened as much as necessary. So itis\neverywhere, a5 has been noted by the Companions'\n'Then came R. Hiya to-him and kissed him, after which he\nbegan to speak on the following: MoRzover rou\nTaresray (Ex. may 1), Here', sald he, \"again we have a\nsymbolism of the Unity, for the Tabernacle was made up of\n'many parts, and yet it says(v. 6), \"and the tabernacle stall be\none\", Now, ax the human body possesses many organs,\nhigher and lower, some intemal and not visible, others\n\nr62h-163@] TRUMAN (EXODUS) o\n'extemal and visible, and yet they all form ane body, 30 also\nvas it with the Tabernacle: all is individual parts were\nformed in the patten ofthat above, and sehen they were all\nproperly fitted together \"the 'Tabernacle was one. Of the\n'commandments of the 'Torah the same is true: they are each\nand all members and limbs in the mystery above, and when\nthey all unite as one whole, they all ascend into the one\nrystery. The mystery ofthe Tabernacle, which thus consists\n'of members ard limbs all ascending into the mystery of the\nhheavenly Man, i after the pattern ofthe comamandinents of\nthe Torah, which are all also in the mystery of Man, both\nMale and Female, which, when united, form one mystery\n'of Man. And he who, by breaking even one commandment,\nsullies its perfection, has marred, as it were, the prototype\nof the Faith, for the commandments are meres and limbs\nafter the likeness of man. Therefore all ascends in the mystery\nof Unity. For the same reason is Israel called \"a unique\n\n\"who is like thy people Israel, one. nation on\nearth ?\" (2 Sam, v1, 23); \"Ye are my flock, the flock of my\npasture, ye are man\" (Exe xxv, 22).\n\nRR. fsaac happened tobe inthe company of R. Eleazar,\n'id t him: 'Verily, the lve of man to the Holy One ar\nprimarily out of the emotions of the heart, for the heart is\nthe source ofthe awakening of love, This being 3, why does\nit say alco \"with all thy soul\", as though there were two\nsources from whence love could emanate, the heart and the\nsoul? If the heart is the source, why mestion the soul ?\nIR. Eleazar relied: \"There are indeed two sourves, yet they,\n'are united as ane, for heart, soul, and possessions are united\nas one, though the heart remains intrinsically the centre and\nhasis ofall. \"With all thy heart\" means with the good and\nthe evil inclinations, each of which is called \"heart, (1630)\n\"With all thy soul\"—the \"all\" includes all aspects of the\nsoul, viz. nephesh, rua, and neshamak. As to \"with all thy\npossessions\", these also have various aspects, each one\ndifferent from the other. True love to the Holy One, blessed\nbe He, consists in just this, that we give over to Him all our\n'emotional, intellectual, and material facultiesand possessions,\nand love Him, Should it be asked, How can e man love Him\n\n2 THE ZOMAR IY [2632\n'vith the evil inclination? Is not the evil inclination the\n\nthere can be no greater service done tothe Holy One than\n{e bring into subjection the \"evil inclination\" by the power\nti love 0 the Haly One, blesed be He. For, when it is\n'subdued an ts power broken by man inthis. way, then he\nincomes a true lorer of the Holy One, since he has learnt\nIw to make te \"el ncination\" elf serve the Ply One.\nHere ie a mystery entrusted to the masters of esoteric lor,\nAll thatthe Holy One has made, both above and below, is\n{or the purpose of manifesting His Gory and to make all\nthings serve Him. Nowe, would a master permit his servant\nto work against ie, and vo continually lay plane to counteract\ntis ill? Tei the all of the Holy One that men should\nWorship Him and wal inthe way of uth that they may' be\nrevarded with mary benefit, How, then, can an evil servant\n'ome and counteract the wll of his Master by tem\nto walkin an evil way, seducing hin from the good way and\n'using him to disbey the wil of his Lord? ut, deed, the\n\"il neinaion\" ao does through this the wil ofits Lord,\nIeipasifa king had an only son whom he dearly loved, nd\njust for that cause he warned him not to be enticed by bad\n'omen, saying that anyone defiled might not enter hispaice.\n'The son promised his father to do his wil in love. Outside\nthe palace, however, there lived heatiful harlot. After @\nwhile the King thought: \"I will see how far my som is\n'eed to mer\" he sent to the woman and commanded\nher, saying: \"Entice my son, for I wish to test his obedience\n10 Moy wll\" So she used every blandishment to ture him\ninto her embraces. But the son, being good, obeyed the\ncommandment of his father. He refused her allurements and\nthrust her from him, 'Then di the fther rejoice exceedingly,\nand, bringing him int the innermout chamber of the palace,\nIrstowed upon him gifts from his het weasutes, and showed\nfim every honour: And who vs the suse of all this oy ?\nThe harlot! Is she to be praised or blamed for it?'To be\nprised, surely, on all acount, fr on the one hand she\n\n1630-1636] TeRUMAH (xoDUS) 63\nfulfilled the king's command and carried out bis plans for\nhim, and on the other hand she eaused the son t receive all\nthe wood gift and eepencd the king's love to his son,\n'Therefore itis writen, \"And the Lord saw all that he had\n'made, and behold it was very god\", where the word \"very\"\nrefers to the angel of death (i. the evil inclination) Simi\nlarly, ft were not for this Accaser, the righteous would not\npossess the supernal treasures in the world to come, Happy,\ntherefore, are they who, coming into conflict with the\n'Tempter, prevail against him, for through him will they\nattain bliss, and all the good and desirable possesions of the\nWorld to come; concerning which itis written: \"What eye\n'hath not seen... he hath prepared for him that wateth for\nhim' (Isa. txty, 3). Happy are those, too, who have not\n'come across him, for those sinners who encounter him allow\nthemselves to be enticed by him, What profit iit then, to\nthe Tempter when the sinner obeys him ? {t63i] Even if it\nprofit him nothing, yet he ia certainly doing the will of his\n'Master, and, moreover, it gains him strength, He is not\ncontent until he has killed his vietim, for then he gains\nstrength and issatsfied; just asthe angel of life pains strength\n'when a man walks in the right way. May the Lord preserve\nus from becoming vietims of the 'Tempter, Blesed are they\nwho prevail aginst him, and thus become inheritors of the\nworld to come and continually gain strength fram the Holy\nKing. Concerning such itis written: \"Blessed is the man\n'whose strength isin thee, in whose heart are the ways (1\nZion)\" (Ps. tex, 6) They ate bleed in thie world, and\nshall be blessed in the world to come,\n\nR. Jowe, R. Judah, and R, Hiya, were riding together, when\nRi, Bleazar suddenly met them. On seeing him they all\nalighted from their asses. Said R. Eleazar: 'Verily I behold\nthe face of the Shekinah ! For, to see the righteous nd saintly\n'of one's generation isto see the very face of the Shekinah,\n'And why afc these called the face of the Shekinah ? Because\nin them isthe Shekinah hidden: She is hidden in them, and\n'they reveal Her, For they whoa the friends ofthe Sheknah\nand are near ty Hier, are regarded as Her \"face\". And who\n\n\"ela, Hod, 68.\n\nUnk\nMak\nTuten, ©\n\n4 aun zomaR tv [1636\nare they ? 'They are those with and by whom She adorns\nHerself in order to appear before the Supernal King. Now,\nas you are thee, the Shekinah is surly in your mise! He\nthen forthwith began to expound these words of Jacob to\nEsau: \"Take, 1 pray thee, my blessing that is brought to\nthee\" (Gen. xxxti, 1). \"When Jacob, said he,\night the Accuser, Samal, he saw him in the form of Esau,\nand ie was not until dawn was bretking that he reogaized\nKen a Samael When she dawn broke, he laked a\nlovely, but even then he appeared st imes tobe the one and\nthen the ather. Hethen looked more closely sill and he knew\n'im forthe celestial representative of Esau, and he prevailed\naguinst him. He said to Jacob, \"Let me go, for the dawn\nDeaketh\" (Ibid, xt, 26), and the companions havealready\nxplined that he said this, because the moment had arrived\nwhen he, the representative of Exsu, hal to raise his voice\n'in hymns to the Holy One. On this we may remark that\nindeed the power of Samael is only inthe ascendant in the\ndark, as indicated in the words, \"of fear in the night\"\n(Px xc 3), namely the fear of Gehenna; soi that he rules\n4 night alone. Hence he ssid, \"Let me go, for the dawn\nbreaketh\", for when mamning comes and his power is on the\n'ane, he mast depart, and he and his hosts must enter the\nrecess ofthe abyss inthe North, and they rnust remain until\n in-on them, and the dogs are loosened from\nand allowed to roam about till morning. 'That\nis why he pressed Jacob to let him go. In the same way\nIeraels exile has taken place a€ righty i im Fact called\n\"night\". The evil kingdom (Rome) the pagan power, rules\nver Tera! until the morning shall again appear, andthe\nHoly One, blessed be He, will eae the ight to dawn ag\nsind the Reathen power shall wae and at last disappear.\n'Therefore it was that Esau's representative said, \"Let me\n10, for the dan breaketh\". But Jacob held him, and his\npower weakened, because night had passed, 20 Jacob's\nstrength increased, and he saw, in that angel, the image of\nsau, hut nor quite clearly. 'Then the angel confirmed the\nMessings he had received. And what was i that Jace after-\n'ards said to Esau? \"For therefore I have seen thy\n\n163b-164q]—TERUMAN (rxoDUs) 65\nthough 1 had seen the face of God, and thou wast pleased\nwith me\" (Gen. xxxtt, 10). For he saw in Esau's face now\nthe very image of Samael ashe had appeared to him, for the\nrealm to which a person belongs is revealed in his fae. And\nYe, superna saints, the Shekiaah is in you, and your faces,\nreflect the hesuty of Her fice. lesed are yo! Then said he\nalso: 'If we were going in the same direction, I would be in\nYour midst; but now, as ye most go one way, and I another,\nTwill part from you with words (1642) of the Torah.\"\n\"Then he began to expound to them this verse: song of\ndegrees for Salomon (leshelomel). Except the Lord build the\nhowe, they labour in vain that ald it; except the Lard guard\n'the city, the watchman waeth but i wan (Ps. CXXV11, 1-2)\n\"Was it Solomon who composed this Palm when he\n\"Temple ? (for Hi-shelomoh could be understood 0\nSolamon\"), Not so fe was King David who com-\nposed it, abort his son Solomen, when Nathan came to him\n(David) and told him that Solomon would build the Temple.\n\"Then King David showed unto his son Solomon, asa model,\nthe celestial prototype of the Temple, and David himself,\n'when he saw it and all the activities connected vith it, a5 set\nforth in the celestial idea of it, sang this psalm concerning\nhis son Solomon, 'There is ali yet another interpretation,\nnamely, that \"for Solomon' (li-shelomo) refers to. Him\n\"whose is the peace\" (shalom), and this psalm is a hymn\nabove all hyruns, which ascenés higher than al. \"Except the\nld the house\"; King David saw all the even pillars\nthat house, the Universe, starals—for they stand\nrow upon row—and above them all is the Master of the\nHouse, who advanoes with them, giving them power and\nstrength, to each in turn. Itis concerning ths that King\nDavid sid: \"Except the King, whose is the pesce, and who\nisthe Master of the House, baild the house, they labour in\n'ain that build i¢\"—thar is to say, the pillar, Except the\nLord—the King, whose is the peace—guard the city, \"the\n'watchman waketh but in vain\", This isthe pillar upon which\nthe Universe stands, namely the \"Righteous\" who keeps\nwaking guard over the City. The 'Tabernacle which Moses\nconstructed had Joshua for its wakeful and constant guard;\n\n66 THE ZOWAR IV [1640\nfor he alone guarded it who is called the \"young man\",\nramely Joshua of whom it anya: \"Joobua, the son of Nun,\n4 young man, departed not out of the Tent (Ex. xxxtt, 11).\nLater in its history it was another \"young man\" who guarded\nit, namely Samael (1 Sam. 1,18), for the Tabernacle could\nbe guarded only by a youth. The Temple, however, was\nguarded by the Holy One Himself, as itis writen,\nthe Lord guard the City, the watehiman waketh but in v\n'And who is the watchman ? The \"young man! Metatron.\n'And you, holy saint, ye are not guarded as the 'Tabernacle\nswat guarded, but-as the Temple was guarded, namely, by\nthe Holy One Himself; for, whenever the righieous are 0\nJourney the Holy One uarde them continvally, as\n'writen: \"Phe Lord shall kep thy going out and thy coming,\nin from now and forevee\" (Ps. cxxt, 9)' Then they aecom-\npanied him on his journey fors distance of three miles, and,\n'parting from bim, returned to their own way, nd they were\nmoved to quote these words concerning him.\n\nve hin angels charge over thee to hocp thee in-all hy ways:\n'They shall bear thee up in their hands\" (Ps. xct, 11, 12);\nand \"Thy father shall be glad and thy mother rejo\n(Prov, xxi, 33).\n\nAwp THOU SUALT MAKE THE TARFANACLE WITH TEN\nPieces OF TarestRY. R. Judah expounded in this con\nnection the follwing verse: In the multitude of people ithe\ning' honor, bat in the want of people isthe confusion ofthe\nprince (Prov. x1, 28). Said he: Te isthe people of Iaael that\nis referred to inthe frst clause, Israel who is aed \"a holy\npeople tothe Lord\" (Dent, vit 6), 'Their number swell\nthousands and myriads, and when they atsin such large\nsuumbers itis \"to the King's honoue, for thore above and\nthose helow praise the name of the Supemal Ning, singing\nfnyinns t0 Him, forthe sake ofthe Holy People, \"the wise\nand understanding people, the peat people\" (et Deut. 1),\nHac ioienot wetten, \"or ye ave the fewest ofall peoples\"\n(ibid. is 7) truly, \"of al peoples taken together, but not\nfewer than any individual people, for there sno nation in\nthe world as numerous and mighty a8 Israel, But see how\n\na64e-1648] —TeRUMAM (EXODUS) 6\n'nureerous are the hmaeites and the Edomites! That isso;\n'but it must not be forgotten that all other peoples are inter=\n'mixed with one another, unlike Isvael, which is a pure and\n'unadulterated race, \"a holy people unto the Lord', chosen\nbby Him, And therfore \"in the multitude of the people\nthe King's honour\", that sto say, the honour ofthe Supernal\nKing, the Holy One, blessed be He, When [1648] the Holy\n'One enters the synagogue, and the people are united in\nprayer and sing together praises o the King, He is honoured\nand glorified, that is to say, the Holy King is strengthened to\nascend in glory and beauty. On the other hand, \"in the want\nof people is the confusion ofthe prince\"; that is to say, when\nHe enters a synagogue and finds no congregation come to\npray and praise, all the eclestal hests and all the chieftains\nabove are degraded from the high etate to which they were\nraised by the plorifcation of that King, For when the Israel-\nites worship the Supernal King with prayer and praise all the\nin them and sng in unison with them, and\nboy that holy exercise, that the Holy One.\n'may be exalted frm above and from below in barmony;\n'but when Israel dees not assemble 0. worship the Lord,\nce they db not ascend ard cannot\nwRmanner, Even if tenalone are\npresent, the supernal hosts join them in their worship. 'The\neason is that all thesupporis ofthat King are in the number\nten, and therefore ten Worshippers are sufficicot if there are\nno more. Therefore, concerning the Tabernacle it says: \"And\n'thou shalt make the 'Tabernacle with ten ('eser) pieces of\nTupatry\", ten being the number required for the full\nperfection of the 'Tabernacle The shortened form of \"ten\"\n(ese) is use herein order fo show thatthe Shekinah herself\nisnot included in the en, since she broods above the congre-\ngation. So itis in all places where a shortened form is used\nfor \"ten\", as, for instance, \"It stood upon twelve (she 'asar)\n'oxen (1 Kings att, a5), where the Shekinah was notinchuded\nfn the number, fore aays: Nand the sca (ie. the Shekinah)\n'was tet above them\" (Ibid).\nR. Hiya discoursed on the words: Who cocerest thyself ith\nlight as with a garment, acho stretclst out the heatens lke a\n\nCy 'THE Z0uAR IV [16qb-1650\ncurtain (yer'ah) (Ps, ctv, 2). Said he: \"These words have\nbeen interpreted as fellows: When the Holy One was about\nto create the world He robed Himself in the primordial\nfight and created the heavens. At first the light was at the\nright and the darkness a¢ the left. What, then, did the Holy\n'One do ? He merged the one into the other and from them\nformed the heavens: shaman (heavens) is composed of esh\nani} mayim (fee and water, i. right and left). He brought\n'them together and harmonized them, ard when they were\nlunited as one, Te stetched them out like a curtain, and\nformed them into the etter vau, From this letter the light\nspread, so that \"curtain\" became \"curtains\", as itis written:\n\"nd thou shalt mate the tabernacle with ten curtains.\"\nSeven firmaments are stretched out and stored in the\nsupernal treasure-hovse, as has been explained, and over\nthem is one firmament which has no ¢olour anid no place in\nthe iworld of cognition, and is outside the range of contem-\nplition; but, though hidden, it diffuses ight to all and speeds\nthern each on its fitting orbit. Beyond that firmament know-\nledge cannot penetrate, and man must ese his mouth and\nnos seek to rellet upen it. He who does so reflect is turned\nbackward few pomes our knowledge, The ten eurtaing of\nabernicle symbolized the ten firmaments, and theit\nbe comprehended only: by the wise of heart.\n3s great wisdom and penetrates into\nthe mysteries of the universe, for he contemplates [1654]\ninthis that which js above in the region to which every one\n'of hem is attached, except those two thatare atthe right and\nat the left, and shich are hidden with the Shekinah\"\n\nSaid R. Jose: \"Thereare nine firmament,\ncompletes the number, bringing them up t\nare fen apart from the Shekinah, then\neleventh, in addition o the ten. Thus really there are nine,\nand the nine days which come between New Year's Day'and\nhe Day of Atonement are a symbol of them: nine days,\n'which are completed by the tenth, 'The same is true of the\nten curtains in the 'Tabernacle, corresponding to the ten\nfirmaments. Here isa mystery of mysteries, which none but\nthe adepts in esoteric wisdom can fathom—one of those\n\n1654) 'TRUMAN (FxODUS) 6\n'mysteries ofthe Holy Lamp (R. Simeon) who could expound\nthe mystery of every firmament and of every being who\n\"offciates in each of them. There are seven Ginnaments above,\nand corresponding to them another seven below. There are\nseven firmaments in which the stars and planets have been\nplaced to direct the wold in its path. And in both, those\naboveand those below, the seventh i the moat exalted, with\nthe eiception of the eighth,? which stands above and directs\nthem all.\n\n\"It is written: \"Extol him that rideth upon araboth\"\n(Ps, navi, 4). Who is iethat rides upon \"araboth, and what\nis meant by 'araboth? It s the seventh firmament, and itis\ncalled 'araboth (Jit, mixtures) because itis composed of fire\nand water, from the region of the South and from the region\nff the North, being mixed!\" from both these regions.\n'And as 'Araboth i inwinsically the synthesis of all the\nother six firmaments, it forms intrinsicaly the Supernal\nChariot. The Holy One, blessed be He, loves this firmament\n'more than_any of the other firmaments and delights in\nperfecting it with supemal beauty. Therefore does it say:\n\"\"Bxtol Him that rideth upon 'Araboth and rejoice before\n'Hirw, Hlim that cdeth upon that hidden, sceret rnament,\nWhich is set upon the \"Living beings\" (Hayyoth). \"And\nrejoice before Him.\" The expression \"before\" suggests, on\nthe one hand, that no one can really have aay conception of\n'Mim;and, on the other hand, that he who comes before that\nfirmament must do so in joy, and ot in ssdness, for there\nalls pure joy with no trace of sadness oF gloom. 'Therefore,\nwhen the High Priest was 10 stand before Him, in the\nSanctuary, he had to enter that holy place with joy, and all\nthings about him were toexpress joy. Therefore is it written:\n\"Serve the Lord with joy, come before him with singing\"\n(Ps. 6 2); for in His service there is no room for sadness, It\n'may beasked, Whatifa man is deep in sorrow and tribulation,\nand has no heart to rejoice, and yet his trouble forces him to\nseek for compassion from the Heavenly King; i he to refrain\nfrom prayer because of his sorrow ? What can he do? He\ncannot help being heavy-hearted ? 'The answer is that \"all\n\need * Bina,\n\n7 crue zonan tv [650-1656\nsates have been closed since the destruction ofthe Temple,\nbut the gates of tears have not been closed\", and tears are the\n'expression of sadness and sorow.Thoseesestial beings who\nfare appsinted over thone gates of tears break down all the\nifon locks and bare and lt the tears pass Unruh; 40 the\nprayers of those sorrowful ones penetrate through tp the\nHoly King, and that Place is grieved by the man's sorrow, ax\ni is written: \"In all thei affictions he is aficted\"™ (I,\n\"Thus the prayer of the sorrowing does not retuen\nvoid, but the Holy One takes pity [1656] on him,\nBBlesed ip the man who in his prayers sheds teas before the\nHoly One, This is trie even on the Sabbath, which must be\na day of joy: when a person fasts on Sahbath he manifests\nSadness on the day when the superna firmament rigs, that\nfirmament which manifeas itself in joy, yes, which is the\n'ery esenceof joy, commanieating joy tall Yeti he fasts\nThecaose of a sorrove, it delves him from that punisunent\nwhich had been decreed for him, as explained elsewhere\nHene its written, \"Ext! Mim tat rieth upon (htt)\n'; that is to say, \"Honour and glorify Him who\nFideth upon the Araboth, Yor there iti that peifect joy and\ngladness abide' lis Name is JAH\", for that Name is\nconnected with that realm. \"And. rejoice before Him\",\nnoe one-must nat appear before Him in endnes, 29 we\nhave pointed out\n\ni R. leara: Te ought to have been \"whose spon\n('al araboth, why does «say \"in (be) araboth\" ? Again:\nIt ought to be, \"He is in Jah\", why does ic say \"in Jah is\nis Name\" ? I is because this verse refers tothe Hidden of\nhidden ones, the most Ancient of ll the ancien the eomn-\npletely unknown and undicloced. It may be sid thi, since\nHe rdeth sn it, then i thi phere atleast He does disclose\nFinmelf Not x0. What the vers tele ue ie that the Ancient\nof ancients \"ideth in the araboth\" in the sphere of Jab,\nwhich is the primordial mystery\" emanating from Him,\nnamely the Inffable Name Jah, which isnot identical with\nHim, but isa ind of vel emanating from Hisn, This vi is\nHis Name, is His Chario, and even thats not manifested.\n\n\" Tanaltion eect the Ker\n\n1656-1664] TeRwaast (rxopUs) n\nTt is His \"great Name\", \"There is also another Name less\n{great although containing a larger number of letters. But the\nfirat Name is the \"great Name\". For when all is well with\nthis Name, then harmony'is complete, and all worlds rejoice\njin unison. Alls included in this Name: those that are above\nand those that are below. In it the six hundred and thirteen\ncommandments of the Torah, which are the essence of the\nsuperna and terrestrial mysteries are included, the essence\nfof the Masculine world shove and of the Feminine world\nbelow. And ll these commandments are limbs and members\nin which the mystery of the Faith is womprised. He who does\n'not endeavour to ener into the hidden meaning ofthese com\nmandments knows not and has not considered the manner\njn which the members of the body are organized in the\nsupernal mystery. Although some fimbs and members are\n'more important than others, yet a man in whom even the\nleast of them is broken suffers from a disfigurement. How\nmuch greater a when even one of the\n\nblemish ina supemal region. In this cosnection itis writen:\n\"And the Lord God took Adam and put itn into the garden\nof Eden to till it and heep it\" (Gen. th, 15), \"To til i\"\nrefers tothe two hundred and forty-cight upper organs, the\npositive commandments, and 'to heep it\" to the three\n'hundred and sistyfive lower organs, the negative command\nsents. The former belong to the eategry of \"remember\",\n'while the latter belong to that of \"keep\", and both are one,\n\nis hey enable man\nto perfect his soul and his spirit in this world and in the\nworld to come. The 'Torah enables him to possess both\nworlds, He who endeavours with unceasing diligence to keep\nthe 'Torah strives after the possession of abundant life: life\nin this world and inthe world to come. He is preserved from,\nalles hap, no harm ean come to him. And if this i tee of\nhim who endeavours to keep the commandments, how much\n'more true must it be of him who actually performs thera!\niya and R. Jose once stayed at an inn together, and at\nmidnight they rose [1664] to study the Torah. The inn-\n[Keeper's daughter also rose and lit the lamp for them, and\n\nz He zonan ty [1660\nthen instead of Ieaing the room, stayed behind, but cut\n'of their aight, that she might listen tothe words of the Torah\nR. Jose begen by speaking on the words: For the command-\niment isa lamp, and the Torah i a light, and reproofs of n=\n\"trcton are the tay of life (Prov. ¥1, 23). \"This means', he\nid, that whoever endeavours to keep the commandments\n'this wor will have a lamp lighted for hire in the other\nworld through each eonimandment which he fulfils, nd he\n'who studies the 'Torah will merit the supernal light from\nWhich that lamp is it For a lamp unlit has no value, and.\nlight without afamp cannot shine, so the one has need of the\n'other, 'The religious act is necessary to prepare the lamp,\nand study ofthe Torah is necessary to fight the lamp. Blessed\nfs he who takes iin hand both with light and lamp 1 \"And\n'sproofs of instruction are the way of life\" The way of\nlife by which man enters into the world to come consists\nin the reprtofs and instructions which he receives in order\n'that he may lean to Keep away from the evil path and valk\nin the good way; of, agsin, we may translate, \"reproofs of\nehastisemen\", which the Holy One brings upon man 0\n[purify him from his sins, Blesed is he who accepts them with\n'sadness! Another interpretation of this vers i as follows:\n\"The lamp of the commandment\" is the lamp of David,\nthat, the Oral 'Torah, This slike a lamp which has eon\n'inually to be trimmed and attended to in order to receive\nlight from the Written Torah. For the Oral Torah (eadition)\n'hae no light in itself except that which it receives from the\nWritten Torah, which is an actual source of illumination?\n'When R. Josef thus spoken, herured round and caught\nsight of the innkeeper's daughter standing there behind\nthem. He continued: \"For the commandment is a amp.\"\nWhat sort of a lamp ? 'The lamp which is the wom\nmitzvah (precept), the Sabbath light. For, although women\nhave not the privilege of studying the Torah, men wha have\nthis privilege give that ight to the lamp which it is the\n'women's duty to light, To wornen goes the merit of preparing\nthe lamp: te men, by the etudy of the Torah, the merit of\nSupplying the light for the lamp.\" When the woman heard\n'these words she broke into sobs. In the meantime her father\n\n1664] 'TenuMaN (ExoDUs) 3B\nJad also risen and eome to join the company, Seeing his\ndaughter in tears he inquired the reason, She told him what\nshe had heard, and he too began to weep. Then said R. Jose to\n'them: \"Thy son-in-law, the husband ofthis thy daughter,\nperchance, an ignorant man ?\" And he replied: 'Indeed,\nis so, Therefore itis that my daughter and T must constantly\n'weep, Once T observed him leap down froma high rant only\nthat he might be presentto hear the Kaddich prayer tegether\n'with the congregation, 'Then it was that the thought entered\nmy mind to give him iy daughter to wife. This T did\nimmediately after the congregation had left the synagogue\nthat day. For, ssid 1 t myself, judging from the eager\n'manner in whieh he leapt from the roof in order to hear the\nKaddlsh, he will surely become one day a great scholar;\nalthough at that time he was buta youth and I had notknown\nhhim before, But, in fact, he does not even know how to say\nGrace after meals, Even the recitation of the Shema I eld\nnot teach him\" R. Jose sid to him: 'Make a change and take\nsome other man af a hushand for your daughter. Or pers\n\nhhe may yet have a son who will be a scholar.\"\n\n\"The young man had also by this time got up, aed now\nleapt into the room and seated himself at the feet of the\nRabi. R, Joc locke on his ong and earnestly, then sd:\n\"Tmoat certainly see that the light of the 'Torah will enanate\ninto the world, either from this young man or from his\ndescendants.\" The young man smiled and sai: 'My masters,\ntay T he allowed to aay a few words in your prewnce ?\n\n\"Then he began: 'Tam young, and ye ure very old; eherefre\nLeas afraid, and durt not shew you mine opinion (Job Xxx1, 6).\n'The pillars of the world have commented on these words.\nBlihu, who uttered them, was of the family of Ram (bid, 2),\nand its said that he wasa descendant of Abraharn; and this\nis correct. He was also a priest and a descendant of the\nprophet Bzekil, for of Elihu it says that he wis the son of\nBarachel the Burit (Jb), and of Ezekiel alo it says he was\n\"the son of Buri the priest\" (Ezek. 1,1). Should one, then,\nsuppose that he came of contemptible ctock (bus contempt)?\n[Not 20, for he came of the kindred of Ram, the very highest\n(ram-zhigh). 'Then why was he called the Buzite ? Recause\n\nF\n\n7 sue zoman 1 [160-1668\nhi thought himself of low account in the presence of those:\n[1668] greater thanhimself. For that reason a most honvurable\nfame ie given to him, expressing. perfection, by which no\n'other man has been called, namely \"man\" (Adam, cf, Ezek. 1,\n1). For this reason, too, itis emphasized that he was-of the\nfamily of Ram, Now Blihu said: \"Days should speak, and\nmultitude of years should teach wisdom, but there isa sprit\njn man, and the inspiration of the Almighty giveth them\nunderstanding\" (Job xxxit, 7, 8); ir other words, at first he\n'sas too timid and shy tospeak in the presence of older people\nGF me the same is true. I had vowed not to speak on the\n\"Torah for two menths, On this diy that period ends; so\n'now that you are here I will dare to open my mouth with the\n'words of the Torah.\"\n\n\"Then began he to expound the words, \"The command-\nment i « lamp.\" \"This', he sad, \"efers to the Mishoah i\nthe same way ap the \"Torah and the commandment\"\n(Ex, xxty, 12) mean the Written and the Oral Law respec\ntively. And why is the Mishnah called a \"lamp\" ? Because\nwhen she receives the two hundred and forty-eight organs\nfiom the Two Arms, she opens her two armis in order 40\nfather them into her embrace, and so her two arms encompass\nthem and the whole i called \"lamp\". \"The Tor is a\nlight™ which kindles that lamp from the side of primordial\nlight, which is of the Right Hand, because the Torah was\nsven from the Right Hand (Deut, xxxtt, 2), although the\nLeft was included in it to atin perfect harmony. This light\nis included in the two hundred and seven worlds which are\n'concealed in the egion ofthat ight, and is spread throughout\nall of them, 'These worlds are under the hidden supernal\n'Throne. 'There are three hundred and ten of them: two\nhundred and seven belong to the Right Hand and one hut\nded and three to the Left Hand. These are the worlds w)\nae always prepared by the Holy One for the righteous,and\nfrom them epread treasures of precious things, which are\nstored away for the delight of the righteous in the world to\n'come. Concerning them it is written: \"That T may eause\nthose that love me to inherit substance, and 1 will fll their\nUucasures\" (Prov, vin, 21). \"Eye hath not seen . . what he\n\n1666-1672) tHRUMAN (EXODUS) %\nshall do to those that wait for him\" (Isa. tay, 3). Yesk,\nsubstance, indicates the three hundred and ten worlds\n(oumerieal valve of Veh) whith are stoned away under the\nWorld to come. 'The two hundred and seven (numerical\nvalue of 'or, light), which are of the Right Hand, are called\n\"the primordial light\" as the Left also called \"light, but\nnot \"primordial\". 'The primordial light is destined to 'pro-\n«duce issue forthe world to come. And not nly in the world\n{0 come, but even now every day; for this world would not\nbe able to-exist at all ft were not for this Tight asi is wet\nten, \"For T have said, Mercy shall be built up for ever\"\n(Ps. txts, 3) It was this light that the Holy One sowed in\nthe Garden of Eden, and through the agency of the\n\nwho is the Gardener of the Garden, He set iti\nHe took it ata sowed it asthe seed of truth in rows in the\nGarden, where it grew, mulipied, and brought forh feuie\nwhich fas nourished the world, a3 itis written:\nsown to the righteous\" (Ps. xcvil 12). Thus all the worlds\nare nourished to repletion by that Gardener who is called\nRighteous\". Only when larsel isi Tighe\ncease, In that time one might think \"the waters fail from\nthe ea, and the flood decayeth and drith up\" (lob. xn\n\n'0 how can the world be sustuined at all? Therefore it says\nthat \"a light is sown\", that is to aay, continually. sown.\nNow from the time when the stream was cutoff from the\nGarden, the Gardener has ceased vo vist (167 it but the\nTigh sows itself, bringing forth fruit out of itself, Whe a\ngarden which brings forth without being sown, though it\nmust be admitted thatthe isues and the fruit have no longer\nthat perfection which they attained when the Gardener was\npresent. So the significance of the words \"and the 'Torah is\nht ig thi, chat the 'Torah, which emanaes from the\nregion of primordial light, is continually being sown in the\n\\world and seads forth fruit without ceasing, and the world\n{s nourished by it. \"And reproofs of instruction are the way\nof life.\" There are two ways: a way of life and a way of\ndeath. The way of life can be recognized by \"reproals of\ninstruction\" for the Holy One, desiring to guard the way\n'of life, sets on it one who chusises and gives \"reproof of\n\n6 'rue rowan wv [670\ninstruction\" tothe children ofthe world. Whois this? Tei\nthat \"aming sword which turned every way, to keep the\n'vay ofthe te of life\" (Gen. tt 24). He who has experience\nOF the \"profs of instruction\" will certinly endeavour to\nWall in that way of life where dvell those \"'reproofs\". At\nfirst sight it would seem that the words \"the reproofs of\ninstruction are the way of life\" contradict the beginning of\nthe verse, but, interpreted as above, they contain the whole\nmystery of Faith, \"The commandment is a lamp\" contains\nthe mystery af \"keep!\" \"the Torah is alight\" contains the\n'mystery of \"remember\"; while \"the reproofs of instruction\nare the way of life\" refers to the prohibitions and penalties\ncontained inthe Torah, And all forms one mystery of Faith,\nand each of them is necessary to the ether to produce\nproper synthesis. Concerning the mystery of the light which\n'Kndles and produces the bight inthe lamp, it was said unto\n'Aaron: \"When thou lightest the lamps\" (Num. siti, 2);\nfor he emanated from the region of that light. Concerning\nthis, too, it written: \"Let there be light, and there was\nlight\" (Gen. 3). Why, it may be asked, was it necessary to\nrepeat the word \"light\" in this verse 'The answer is that\nthe frst \"light\" refers to the primordial light which is of the\nRight Hand, and is destined for the \"end of days\"; while\nthe second \"Tight\" refers to the Left Hand, whieh issues\nfrou the Right. The next words, \"And God saw the light\nthat it was good\" (Gen. 1, 4), refer to the pillar which,\nsanding. midway between them, vnites both sides, and\ntherefore when the unity of the three, righ, lft, and middle,\n'28 complet, it was good\", since there could be no eom-\npletion until the third had appeared to remove the strife\n'between Right and Left as itis writen, \"And God separated\nbetiveen the light and between the darkness\" (Ubid.), Since\n'there were five grades which emanated from that primordial\n'Tight, the word \"Hight\" is mentioned five times at the best\n'ng of the account of Creation; all of these grades emanated\nfrom the Right Side and were included init. When they were\n4w he included in the Left Side they were symbolized by\n'water; for which reason \"water\" also is mentioned fixe\n'mes (Gen, 1, 6-8), And when they were completed by the\n\nr67a-1678] ——_TeREMAN (=xODES) 7\n'mystery of the middle, \"firmament\" is mentioned five times\n(Ibid). And these three light, eater, firmament, are te three\ngrades which include in themselves all five grades, and\ntherefore are all mentioned five times\n\n\"Here isa mystery of aysteres; namely, chat in these three\n\nbirth. First he isthe \"seed\" which is light, because it cares\ntht to all the organs of the body, That \"seed\" which is\ntht sheds itself abroad and becomes [1676] \"water\",\nSas magtiine ponstatee ral pace oh she Gh\nwhieh body, whea it his taken shape, the diffusion of the\nwaters solidified and iscalled \"firmament. This' indicated\nbby the words: \"Let there be a firmament inthe midst of the\nwaters\" As soon as the body has hecome clearly defined and\npurified, the mointure which is left becomes refuse, which\nleads astray mankind, both male and female. Haviog indi-\ncated the emergence af the Aecuse, the text writes the word\naeorath (\"lights\", Gen. 1,14) defective, the consequence\nIheing the quinsy from which children suffer atthe waning\nof the moon, After that (13) meoroth is written in its full\nform, both lights being united as one. Where ? In that\n'emament of heaven\"; for when the moon ascends and\njoins that firmament, then the lights are complete and\nperfect, without blemish\n\"The young man here paused wy smile, and then continued:\n\"All this that T have said concerning the mystery of man\n\nformation through the light ofthat seed, which, being tumed\nint water spreads out and is formed into femament, all\n'of this can be properly understood sehen referred what\noes on in the body of a female, where the seed is thus\nfleveloped into the form of man Bu if those five grades\nabove mentioned are the form of Man,\" in what place was\n{his form fashioned and spread out ? We cannot say it was\nWithin the Female,? that isthe Workdto-come, beciuse no\nForm or likeness was fashioned until the Iters had emerged\nand taken shape; besides which, the World-o-come as the\nVue he Dey, Hn\n\n8 ite zouan ty [1676-1680\nartifice, Nor can it have been the lower Female! for tl\n'eas not yet, and when the frm of Man emerged, his Female\nCinered vith him #0 hie form could not have been shaped\ninher Where, then, was that sed portrayed and engraved in\nteder 19 become the form of Man ? Herein isa profound\ntnystery, vs that she Avchetypal Adam took shape and form\n'wthout the co-operation of the Female, but a second Man\n'yas engraved and formed from the sed and energy of the\nFis within a female Archespal Adam took shape and bodily\nimage out ofthe substance ofthe Futute World without the\nConjunction of male and female. Certain letters materialized\nSvthin a measured outline, andthe mystery of Adam was\nformed and shaped in ther, these letters having proceeded\n'ices ine in their proper onder fom the mystery of\nprimeval ight. Only when the Female came to hin with her\nornments, and they turned face to face, was a desire con-\nGeived whereby within the Female a bikeness of Adam was\n'conceived and shaped. This was within the Female, but not\nto the Br damn, who-was formed within the mented ont\nTine, a8 already sai A corresponding process tonk place on\ncant, We read: \"And Adim knew his wife Ere, and she\nconceived and bare Cain\" (Gen. 1,2). Together with Adam's\n'nergy it was that which had been left of the ape clement in\nher tat produced Cain, Therefore of Cain's birth i doesnot\nsay, \"And fe begat\" but \"ate bare a son\", The reazon for\nitstaying of Abel also, \"An she asi bare ie rather Abel\",\n'is tha, although he was conceived of the Masculine side, yet\nthe Accuser weakened! Adan power and energy. Now with\nthe leer (168) hoph (of Cain: hop also meane an ape), the\nleticrs began to beyet. Asso as the impurity was eliminated,\nthe letersi (of Sheth) began to come into operation, the\nunion of the Masculine with the Feminine. 'Therefore it\nsays \"And Je begat a son in his own likeness, after his\niinage, and de called hie name Sheth (Gen. ¥, 3): he, and\n'not she. Then the leters reversed and combing the ale\n'of Adam with the letter following che lat his name —\ntok eau also (but noth, because that is already found in\nAbel) and also the frst lever of Sheth, and thet the name\nevens\n\nx68] 'TERUMAH (sxoDUS) \"\nEnoth came into being (v, 6). What is the difference between\n'noch (man) and adam (which also signifies \"\"man\") ?\nnosh (anash-=to be sick) indicates that he had not the\nfame strength as Adam; concerning which it i writen:\n\"What is man (aos) that thow shouldst magnify. him ?\"\n(ob v1, 17). A weakening of the body, but a strengthening.\n'ofthe soul was the heritage left by Sheth to his son Enosh,\n'1 good heritage for his acceptance, 'The latter passed on. a\nlike heritage to his son. 'The letters, now began again 10\nreverse their order and to make straight again that hich\nhad become erooked. 'The son of Enosh was Kenan (v. 0),\n(in Hebres) has the same letters as Cain, with an\nadditional leter to sigoify that humanity was healed from,\nthe curse of Cain, The son of Kenan was Mahalalel: the\n'mem (m) was the lst letter of Adam the hé and the tamed ()\nare from Hebel (Abel), and, as the latter was not wicked ike\nGain, the leters of his name were not changed, with che\n'exception of one, that isthe second (cheb), and it was altered\nXo alephin Mahaalel, in order to correetany defect chat might\nhave been left in him, And so, thus far was the world healed,\nland that which hid become crooked was made straight from\n\"Enosh; ony the guilt of Adam was not healed yet; that heal-\ning came only when Israel stood at Mount Sinai. But the\n<rookedness of Cain and Abel was made good and healed. Yet\nthe world continued to be full of trouble and sorrow ui\n'Nou came, concerning whom his father Lamech said: \"This\n'same shill comfort us concerning our work and the til of\n'urhands because ofthe ground which the Lord hath cursed\"\n(Ubid, v.29), The sin of Adama was not healed until the time\n'when Torael stood at Mount Sinai and received the Torah,\ntwhen the lamp and light became united together. And now,\nMasters, 1 may tll you that Lam from Babylon, the son of\nRab Saphira, Unhappily, 1 have not been able to know my\nfather, so T came here to the Holy Land, and fearing lest\nthe inhabitants of this land should be lions of wisdom and\n-knomsedg, 1 resolved in hurnlity not to say one word con-\n'cerning the Torahin the presence of anyone for two months.\n'On this very day those two months have come to an end, and\nhappy am I that to-day, too, ye fave arrived here!\"\n\n°) rie zouan Tv [vias\n\nHe cesed, and Joe lifted up his vice and wept: They\nail hen roe ne Soni the ysmg man on the brow, Sud\nBR. Jon: \"ened f our lot tat we were found worthy to\nCome thie way so that we might ten Yo words concerning\nthe Ancient af Days frm thy south, words which unt\ntovday ie had not been granted oot Bear\" Then they all\ntented thermsles sya, andthe youth sid: \"Mastery\nTare sear Ge latin thet 1 have Eeoagne sta\nfatheeinclaw urd to hi daugheer, oho ae filed ith get\nBecause I ce not to how haw 10 ree the Grace ater\ntals [muse you tat vi gras hel sigficanee\nOf this payer determine nt to conurotate ra\nFo although Teoul have bon united th er tout 3\nof sy hinds yes Tid nots to decte eter er o het\nfather about meas was imposible for me to explain\nfaye unt (ie wo monthn vere pase' R. fore and Ry\nHiya, a ell athe nesper ad his dager now all wpe\ntogether fic joys And Jove id \"We pray the, a8 tho\nfat bsnl on i fr the Hight of day leased\nSeed are we th we come tha way F\n\n'Ths ured, the youth bon 4 expotnd e them the\nrace te reed afer mets Said he: 'One vere a)\nAnd show sak ext thee before the Lid thy God\" (Deve\n6), and other vere says \"Thou shalt oie before\nont thy Get (bat. aa 11), These verte ond be\nfale the te when Frac dv inthe Holy Land and\nappeared daly btore she Holy One in the Temple, but\nthese dae ot an they he filled? Who can now ext and\n'pice before he Lord? However, it can be doe, For when\n2 tea is set bfore a man he should ft rete the bene\ndiction, \"He wo bingth fort read\" Cheon) Why\nAeon nly meso encase)?\nfis beeate fom everything apperaining to the myst\nsf the hidden sapernl world teeter A hidden a 6\nShow that i tongs tothe unecen secret word, [684]\n'eee thing moe inloed and which bongo the wala\nBelow, hate ths leer, for example, \"Who bring ont\nChicmie) he hats by number the sam Is iy 36);\n\"He tht called (ochre) forthe waters of the sea\" (Amos\n\n168] TERUMAN (ExoDUS) a\n¥. 8); these are things ofthe lower world. Now, assoon,\nrman tecites the benediction over the bread, the Shokinah is\nthere before he has well begun, The words, \"Thou shalt eat\nthere before the Lord\", include the commandment to hold\n'converse, while eating, on the words of the 'Torah, since the\nHoly One Himself is present, as it is written, \"This is the\ntable that ig before the Lord\" (Ezek. xt, 22). And again it\nis writen, \"Thou shalt eat there before the Lord thy God\".\n'And when man is privileged to ext in the presence of his\n'Lon, he must show his appreciation of this privilege by\nsiving charity to the poor, feeding them, as his Lerd in His\n'bounty feeds him, And he who eats in the presence of the\n\nHoy\nat the board, for greedinesisof the' 'other\nfied by Esau, who said to Jacab, \"Let me devour (ba'itext)\"\n(Gen. x3, 30), thai, grey. 'This characterise of the\n\nside', as itis written, \"the belly of the wicked shall\nwant (Prov: ait 25) \"Thou shal eat befae the Lord thy\n'God, not before the \"other side\". Nor ie i Biting to hold\nMin conversation atthe table, cept on such matters as\nSppertain to the meal; the converse must be on sured mat~\nter since thereby as it wer, strength is given to he Lord,\n\"And thou shalt reoice before the Lord thy God, namely,\nwith the Cup of Benediction\". When a man recites the\nbenediction over this cup he must do a0 with joy, and with\nfn tice of sadness When he takes into his hands this eup,\nthe Holy One is there beside him, and he must cover his head\nfor joy, holding the cup, and saying there be a ast three\npersons partaking ef the meal—\"Lt us bless Him of whose\nFhounty we have partaken, and in whose goodness we live\".\n\"This rexponte call for a specially earnest concentration on\nthe pare of all towards the Ancient of Ancients, for which\nean His Name is not directly mentioned. \"In whose\ngoodness\", and not merely \"by\" or \"from whose goodness,\nthat sto say, the Supernal Right Hand itself, wlle \"from\n'whe sooxiness\" would symbolize a Tower grade which\nenunates fom that ight Hand, For by this \"goodness was\nthe universe constructed, and by i \"\n\n& THE ZoHAR IY [1686-169\ncalled both \"goodness\" and \"grace\" (hesed)? It is \"good\nress\" hen if contains all within islf, and has not yet\ntxpanded to descend below; its \"grace\" when it descends\ncreature without diatnetion, the good and the\n'wicked, But that there ea subtle differentiation between them\n{s clear from the expresion, \"teuly goodness and grace shall\nfollow me\" (Ps. xx, ), And in the grace afec meals the\nPhrase, \"and in whose goodness we live of the response\nks immediately followed by the words, \"Who feedeth the\nwhole world with thy goodness . with grace\"; as itis\nYritten alo, \"Who giveth food to all Hesh: for his wrace\n'eadurth forever\" (Ps cxctv, 25). He truly feeds all, the\nFighteous and the unrighteous, This is called \"the Blessing\nof the Right Hand\". In the Grace after meals the \"Le\nnot refered to; and that is why the left hand doesnot assist\nthe right band in holding the Cup of Benediction. As soon\na thebenedition ofthe Right Hand has been sai, the \"Land\nOf Life\" has to be brought into contact with that Right Hand\n'of Goa though our thanksgiving, so that the bounty of the\nRight Hand may fall upon that Land and nourish her in\n'order that from er again all the world may be sustane\nand fed. Which is the reason why the \"blessing, fer the lal\n'ome next in order in the Grace ater meals. Its necestary\nako to mention in it the Abrahanitie Covenant snd the gift\nof the Torah—\"for Thy covenant which 'Thow hast scaled\nJn out es and for Thy 'Torah which 'Thow hast taught\nts\"\"in order that it may be clearly shown thie both the\nCovenant and the Torah are sourished by \"Goalness\", the\ncovenant being the support ofthat \"goodness\". Hence for\nwomen i snot obligatory to say the Grace after meals. This\nsection is concluded with the words: \"Wlessed art 'Thou,\n© Lond, or the land and forthe fod\", in order tht both the\nlana\" and the \"food may be attached 40 \"race\". 'The\nand' isthe lan of life; the \"food\" the manvesation of\n'extention of which is expressed in \"prise\" in the\nfe praise Thee, © Lord\", that i, forall he signs\nand vonders that emanate from the side of \"goodness\"\n{s69q} Why is it thatthe Left has no part in the Grace?\n\"eT Berkh, 30h tee the lng sem ob ioe\n\n1694) ecnan (Exopis) %\nIe is because \"the other side\" cannot participate in Ire\nfood, and ifthe Left Hand tat Seventy, Were als to be\nroused by trig to this atibte ofthe Hely One daring\nthi Gene aha Nether aide? would shrtoy be reeds and\nhe as sold his bright to or ftir Jab When we\n'ssh our ands afer meas wean give hm hs portion, and if\n'hebanda are unui he pets potionof the ood which the\nSans Have tite So hehe ro porn vn tertore\nwee must not reuse the Left Hand ge all the Gree,\nthese the Afcterraight become the poster of 3\ndouble portion, ae blew aod ane sb, Hike fsbo:\nfor Esau hay oll bis bight to fcr Jay nds\notic fe below only anthers meting For i above.\nTeper eter testo tase ks Eye\nIlow only: Nowy when the \"Land of Life\" has ben bleed\nfromthe Right Sideand recived tsnmushment from tiene,\nse fet ay x mer fr alae my, O Lad\nat God, up Isaet\"Thy people, pos frum Thy cy,\nUpon Zieu the abiding le OFTHY Clory\"s tc for from\nthat steam of noarishment of the Land of Lie do both we\nfd the Sanciry benef since the Sanenincy belo wl Be\nrenal through the Mey, And on Sibath when Jodge=\nTent ft nor ace, and ia ones that 'Victory and Best\nShou both be tele and united in Grace, we ad othe\nGace after mea the payer tht befins withthe words:\nhe plese © Lord one Guo forty us wc TE) atte\nrmandments', so that both Vizory and Beauty may be united\nia the \"our acs of David\" (fey 200 that ee\nthay be no toubl, get ot lamentation on the day of ost\nAnd cirmaponding fo the pein \"gr. pete\"\nWhich we afer inthe Amtdoh, we ty in Grace, \"He who\nTrakes pene in hi high heavens wl bestow peace on\ntn WE ns oy, Wh good and doch good oral\nProceeds fom the \"Right side, and noting from the\nUe He who recites the Grace after meals reccves the\nesis sto a and angie his revard Ts writen\nancetnng htm who takes the Cup an rests the Benedi-\ntion lupe ep of ations and ell ypon the name\nOf the Lord\" (Ps xv, 1g), What do \"tations\" imply?\n\n4 {HE 20H4R [1694-1608\n\"Salvation emanating from the Right Hand which saves\nfron accusers tis written: \"Hisright hand saved him\"\n(eves, 13); May thy sight hand save\" Ubi x 9)?\nNow day broke,and they all stood up and kised the youth,\nSaid R, Jone: \"Very, this day isa day of joy, and we shall\nfot depart hence unt it has become a day of rejoicing and\nFestiity for al the village. It willbe a festival in which the\nHoly One, blessed be He, wil paricipate' Then they took\nthe young womanand blessed her vith many blessings after\nwhich they tude her father prepare the house for the\nFestivities. And all the inhabitant ofthat wilage care tothe\nind shared in the rejoicings, and they called her\nand made merry with them the whole day. The\nJoung man, too rejoiced with them in the words of the\n\"Torah, and when they were seated atthe table he epoke on\nthe following verse; \"And tho aba make the board for the\nLubernaele of shittm wood standing\" (Ex. x31, 13) \"These\nards, he said, 'Rood round the canopy serving the Bride\n(Qe Sleckinah), so that within the canopy the Supetnal\nSpirit could dwell 'Therefore must the bride below (human\ntne) havea canopy ll heatiful with decorations prepared\nfor her in order to honour the Brie above, who cores to be\nresent to participate in the joy ofthe bride below. For this\n'eas it ib necessary thatthe eanopy shouldbe as beatiful\n3 pessible, and thatthe Sapernal Bride shouldbe invited 0\ncome and share inthe joy. Just as at every celebration of the\ncovenant of circumcision a beautiful chait ust be prepared\nforthe \"man of zeal\" (Ehjgh the prophet), since hes present\nthere en alo at every wedding the canopy must be bestfully\ndecorated in honoat of the celestial Bride; for as belaw, 0\n'hove! as the bride here below is Blessed with seven bene-\netions, ois her prototype A woman who is being married\nis called \"bride\" unly after the seven benedictions have been\nJronounced; and only then ean there be conjugal usion,\nA this is aceorag 10 the pater of what be above. Thee\nseven enedictons the Bde reeves from the Spirit above,\n{66} from that realm whence all blessings come, But are\n\n* The Shehioah ~All eves the fulness f Being fem\nthe preceding Sera\n\n1696] 'Tenuman (exopus) Bs\nthere not, in fact, only six benedietions with which the\n(superna) Brae is blessed ? The lst (the seventh), however,\n{nthe one which confirma al the rest. Most benedictions are\npronounced ever wine; why is this? Beeause wine symbolizes\n'Joy: the wine which is ever guarded in the grape, 'Therefore\nthe frst benediction of the seven—\"Blessed art Thou who\ncreatest the fruit of the vine\"—is connected with the\nmystery of wine! which produces joy both above and\nbelow. The vine? takes all and brings fort fuitin the world.\n'The fist awakening of joy preceeds from the left side,\nis written: \"His left hand under my head\", mad then\nright hand embraces me\". And that 'Tree of Life produces\nfruit through this avakening, Therefore this benediction\n'ver the fruit of the vine i the first ofall. The second is:\n\"Blessed art thou . .. Who hast created ail things to Thy\nslory\" 'This contains the msery ofthe holy covenant, the\n4Joy of union {takes all the blesings from the mystery of the\nRight Hand in order to produce frit in that vine; for first\n'that influx proceeds from above by way of the organs, and\nis then drawn to the sign of the holy covenant, to proceed\n'thence to the vine. And this is of the Right Hand, for the\nfound only in the right sides the Left Hand rouses\nthe Right and the Right then operates, The Leftis afterwards\n'embraced in the Right and the Right in the Leftin order that\nall may form the mystery of Man; hence the benediction,\n\"plessed art Thou . .. Creator of man\", follows asthe thied\nin order, and therefore Jacob, the \"middle pillar\", was in\nthe likeness of Man, The fourth benediction, \"Blessed art\n'Thou... who hast made man in Thine image, after Thy\nness, and hast prepared unto him, out of his very self, «\nil fabric . \"refers © the one pillar of the right\nthigh: 'The ffth benedietion i: \"May she (Zion) who was\n'elk, when her\n'which means to\nlay she who isthe centte(ohererh, roma ikke, substance)\n\"of the hose rejoice when her children are gathered from the\nfour orners ofthe world, 'Ths is the mystery of the other\npillar which is united with the left thigh? in order to draw\n\"Bah *Mlhth * Teeth + Nea * ed\n\ni\n\n#6 sine 201AR 1\nthe children in lave from all directions toethe,\nthems beewoen the hess; andi hoa toy wherain ashe\nfhode of the Prophets (the realm of Propey), is the joy\n'of Her who is the basis of the house. Why is this her joy?\nBecause the gathering together ofthe cildcen, which isthe\nfrat af the wll,» efleeed only bythe power ofthe\nTrophets 'The wath honedsion is: \"0 mike there loved\n1 etly to rei, even as of eld 'Thou dist\n\nThis isthe\n\nisthe pillar ofthe whole universe, namely the \"Righteous\"\nThe Righteous and. Righteousness are. the inseparable\n\"peloved companions\". \"Thus far there are sx benedictions\nby which the bride is blessed. Now the seventh benediction\nis the synthesis of them all, and from it all the universe i\nBlessed, because it comprises what is abowe and what is\nbelow, it fe the epitome of the Ten creative Words, and\ntherefore ten aspects of joy ae found in this benediction:\n'\"Blesed art Thou .-- Who hast ereated joy and gladness,\nbridegroom and bide, mirth and exultaton, love and\nbrothethood, peace and fellowship\" in order thatthe bride\nmay be the perfection of all, Blessed are the Inaelites who\nave worthy 20 present below that which is above, Concern\ning them i is writen: \"And who is lke wmto thy. people\nIsrael, an unique nation on the earth?\" (2 Sam. ¥t, 33)\n'Then they all eoiced for that whole day inthe words of\nthe Torah, and the inkabitants of the town appointed the\n'young man to be their head. On the next day R Jose and\nR. Hiya rove and blessed them all, and departed on thie\nway. As they me near to R. Simeon, he ited up his eye,\nand seeing them, sid: \"To-day did T behold you with the\nyes ofthe spn, and I saw dat Ve dwelt fortwo days and a\nnight in the Tabernacle of thit Youth, Metateon, and the\n'Youth taught you ofthe supemal mysteries inthe joy of the\n'Torah. Blesed are ye, my slildren ® When they had tod\nhim all that hai happened to them, ie sid: Happy are ye,\nand happy is my lo, for well oT recllect the day when his\nfather, Rab Saphra accompanied me on my way, and when\n\"Neh Hol\n\n6gh-r7oq)——_TenuMtan (exomus) 8\n1 parted from him | blessed him with this bessing—that he\n'might ave a son vho should be s scholar, but not that he\nhimself should ive to seit. Happy, my children, i your lot |\nCCopeeesing you iis written: \"And al thy chldeen shall be\ntaught of the Lord\" (Isa 1, 13). Theres however, anther\ninterpretation of this verse. Does God teach al the children\nof te Israelites the Torah ? Yes indeed, for when these hile\nones lear, the Shekinah comes and lends to each of them\npower and energy t study; for without the help ofthe Holy\n'ne the stein on these babes would be too great\"\n\nR. Simeon was ane day together with R. Hiya at che gate\nof Lad, whena young boy appreseted them. Said Simeon:\n'Weil the Holy One, blessed be He, will in afew days\nemail the kings ofthe eath with one another, [724] in\nGrder that while they fight, Israel may have a period of\nrepise\" And the young boy remarked: \"This cont has\nalteady begun, and mich ood fs being sed In the world'\nSaid R. Hiya: \"How docs this young. boy know this?\nSimeon replied: Prophecy a tines is lodged inthe mouths\n'of clldren so that hey prophesy even more than the prophets\n'of ld And the boy sid: Why do you marvel tha children\nfave the apis of ropicey, sing thatthe ie ckalyfOre-\nshatowed in the Seriptures ? Te is weiten: \"And all thy\n'hilden shal be taught by the Lard\" And truly, when they\nare taught by the Lord they prophesy. OF sll peoples it is\nonly Israel of whose children it sys that they shall taught\nby the Lord, theralore ost f them prophecy comes forth\nHearing this, R. Sincon came up to the boy and Ksed him,\nsaying 'T have never heard this idea tll now.\"\n\nAsp THOU SHALT MAKE THE BOARDS FOR THE TARE\nKACEE OF sHyTTIt Woon sTANOINS. OF the Seraphim\nalso it says that they were \"standing\"; thus the boards of\n\nasked, Do not all the heavenly Hosts stand ? Is it not written,\n\n\"And I shall give thee walks among these (angels) that stand\n\nby\" (Zech. 1, 7)? \"And all the hosts of heaven were\n\nstanding\" (x Kings watt, 16)—becase they have no joints 2\n64, Heres Raab, 6;\n\n88 4Ht ZOHAR TY (1700\nIt is indeed #o, hut the angels are sometimes called \"Sera-\nphim', and sometines by other names, this name being\nApplied to them all The verse has already been interpreted\nits symbolic significance.\n\nIt ix writen: A palm of David: The Lord és my shepherd,\nT shall not want (Ps. exit, 1), The\n\npail of David\" and \"of David a goal is\ntxplained, ln this psalm the Shekinah came first and rested\nupon the Pralmist, for, ss bas already beer remarked, a\npsalm of David\" indicates that the first impulse proceeded\nfrom the Shekinah, But in this psalm David prays for\nAourishmert, 29 that ste should have thought the iniative\nwould have come from him, 'The fact i that the Shekinah\ndid indeed frst urge David to sing this tymn to the King, to\npray to Hie for nourishment for Her, which She needs in\n'order to supply food to the whole world; and it is her will\nthat all mankind should pray for food, for when the Holy.\n'One wishes to send down to the world nourishment, She\nfirst receives it, She being the organ by which the whole\nworld is sustained. 'Therefore, indeed, did She precede\nDavid in tis psalm, and She rested upon hira to inspire him\nin this prayer for ford. \"The Lord i my shepherd\nshepherd leds his lock wo those places where there is grass\nin abundance, in order to provide them with whatever they\nneed, so does the Holy One also unto Me, Here is another\ninterpretation. There is an ancient dictum that \"to provide\nfood for humanity costs the Holy One, blessed be He, as\n'reat a struggle a¢ it did to divide the Red Sea\" Here are\n'hwo statements, both of deep significance. On the one hand,\nsinee everyrhing done by the Holy One is done according\n'to justice and truth, on which qualities the world is based,\nand as He always apportions a Jot to all according to justice,\n'both to the righteous and the wicked, and all that come into\nthe world—as it is veritten, \"Yor the Lord is righteous and\nfoveth righteousness\" (Ps: x1, 7) —He finds it difficult, when.\nHe sees so many wicked people and sinners, to supply them\ncontinually with nourishment. He deals with them not\n\nvyoe-r7ol]——_TERUMAN (#xODUS) 89\n'acordingto the rigour ofthe ta, and nourishes and sustains\nthem to the fall extent of the supecnal Grace which issues\nforth and descends upon all the beings of the word, and\ntherewith He feeds ther, one and all, righteous and sunt,\n'wicked and sinners, all creatures whatsoever, the beasts of\nthe field and the fowls of the air, from the \"horns of the\nDutfalos to the eggs of vermin'.! There is nothing i the\n'world to which His merey doesnot extend, even thosgh, on\naccount ofthe evil works of men, this inal as dificult to\nir as was the dividing ofthe Red Sen. But was thet really\nAificult to Him 2 Is it act written: \"He rebuketh the sea and\nsmaketh it dry\" (Nabum 1, 4)? \"Te that clleth forthe wate\n'of the sea and poureth them out upon the face ofthe eae\n(Amos ¥, 8)? Ist not trae of Him that a soon as [1708] He\nfs resolved to do a thing all obstacles are ab naught before\n\"lim ? How was it that che dividing of the Red Sea way\nAifculcto Him hia athe explanation. When the Iaeltes\nstood on the shore of the Red Sea and the Holy One was\nabout to divide its water for them, Rahab, the angel-pringe\nOf Eaypt, appeared, and demanded justice from the Holy\n(One: He sood before Tlie and said: \"Lord of the word,\nwhy dt dou desire to pnih Egypt end to divide the Red\nSes for Israel ? Have nota sinned against 'Thee ?Thy ways\nare according to justice and truth, Those are idolers and\n0 are these. Those are murderer, so are these.\" Then as\nit dificult for Him to waive justice, and had not the Holy\nOne called to. mind Abraham's obedience in rising exely\n(Gen, xxi, 3) to sacrifice his only son, they would all have\nperished in the Red Ses, because all that night God! was\nighing Israel in the wales of Justice, as-we have been\n'aught thatthe expression, \"so that the one came not near\n'the other al the night\" (Ex. x1, 0) indicates tha the super=\nnal angels appeared on shat night to sing hymns of praise\ntothe Holy One, and the Holy One ssid unto them: \"The\nworks of My hands are about to sink into the depth oft\nsea, and yedesire to sing unto Me hymas of praise ?\" But\n'amie to pe that in the morning watch the Lord looked\n(Thi, v.24); thats to say, He \"looked\" for Abrahams sake,\neT, Sab verb\n\noe ut ZOHAK IY [r7ob-1710\nHe \"Tooked\" upon Abrahum's merit, who \"rose up easy in\nthe morning\" t0 accomplish the will of the Holy One, Then\n'was that the waters \"vent back\", they fled before Israel\nSimianly, it hao been etated® that 'marriage unions are ab\ndificult for (lit, before) the Holy One as was the dividing\nofthe Red Sea\" Asat the dividing of the Red Sea those who\nstood on the one side ofthe sea were drowned, and the others\n'were saved, so in marriages also there is weeping for some\nand singing for others; He allows one mnan to die and gives\nhis wife to another man, and at times a had man gets a good\nwife. These happenings ace great mysteries, but it all con-\n{uems to justice, and all that the Companions have said on,\nthis subject is quite true; a6 is also that which they have\ntated concerning the difference between \"before\" (liphne,\nlit. the face of) and \"from before\" (niliphne). These matsi-\n'moni decisions are arranged by him who stands before the\nHoly One and ministers before Him. 'Therefore the afore-\n'mentioned dictum does not. run, \"hard are unions to the\noly One, but \"before (to the face of) the Holy One\";\n'ig. ty him who is appointed over the arrangement of mar\nrages and over the supply of food, since the power is not\nbovis merely cheadmiseatorand under author]\n[Now King David transmitted his prayer concerning nourish=\nmento the realm above, since there the supply never ceases.\n\"Therefore he said: \"The Loed is my shepherd, 1 shall not\nvant', Which was as much as to say, \"my supply of nourih-\n'ment cannot al since tissues from that stream which comes\ncout ef Eden and which never ceases to Row\". Hence itis,\n\"witten, \"a ppalm of David, because the Shekinah gave him\nthe impenss to pray and to praise, When that region receives\nnourshment from aboxe, all those supernal beings. who\n'sanctify their Lord ae thrilled and raise theie wisigs when the\n'Shekinah appears with that food, in order that hey may not\nlook upon Her. 'There are three battalions of them, 'The first\n'peochim \"Holy f\" and then call to the-second while they\n'aise their wing; and the second proclaim \"Holy\" and call\nto the third while raising their wings; and at last they. all\n'ike their wings and ery together: \"Holy is the Lord. of\nGb Ley Res\n\naa] 'taxbwan (exonus) o\nIhoets, the whole earth is full of his glory\" (Isa. vt, 3). So\nthey are all joined to one another, and dovetail into one\nnother, just as the boards of the Tabernacle were \"bound\n{6 ite another\" (Ex. 2a, 17). The boards stood ever\n'upright and did not bend, just as the angels, the *\n\n'ones, who, having no joints, never bend. As the boards had\ntwo holders which united one board with the next, 30 is\n'one angel joined tothe other: each one takes his own and his\n'neighbour's wing, and so enfolded within each other they\nstand closely united. Of the Torah the same is true: the\nstudents both teach and learn from one another in perfect\nreciprocity, We read next: \"He maketh me to lie down\njn. pastures of tender green; he leadeth me beside the\nwaters of rest; he quickeneth my soul\", \"Pastures of tender\ngreen\" are those which lie round the supernal springs, fom\nWhence all nourishment emanates. These pastures are alo\ncalled \"the pastures of Jacob\" (Lam. tt 2), and are called\ngreen pastures\" in contrast to these pastures which le\noutside—\"the pastures of the desert (Joel tt, 22). It might\nbe said: Init not written, \"Let the earth bring forth tender\n(green) grase™ (Gen, 1,11), showing that \"green\" is applied\nalso to what is below ? The fact i tat this \"green of earth\nemanates from thote \"pastures\" above, germinating ard\nfourishing through the life-giving energy supplied them from\nbore. \"He leadeth me beside the waters of rest.\" These\n\"waters of rest\" are those which come forth from that region\nwhich proceeds from Eden. \"He quickeneth my soul',\nnamely David's soul, which he desired to bring into contact\nwiththe sphere of his own grade whence itemanated. In these\n\"ates of rest\" the righteous wil find rest in the world 10\ncome, a8 it is written: \"And the Lord shall give thee rest\nconstantly... nd thou shalt be ikea watered garden, ard\nlike spring oF water, whose waters fil nov\" (Ist Lvth, 12)\n\nAND THOU S4ALT MAKE FIFTY ChASRS OF BRASS.\nI. Eleazar and B. Abba were siting together one evening,\nand when it grew dusk they went into garden by the Lake\nof Tiberias. As they were going they saw two stars sh to-\n'wards one another from diferent pits in the sky, mee,\n\n4 THE ZOHAR IY [pba\nfof the comet actually passes over them, whereby they are\n'enabled to renew their colour [1724] and their energy accord-\nIng 0 their need. 'Thie rust be enue, since it i similarly\nindicated in the Book of King Solomon, in regard to the\nscence of precious stones, that when these stones are denied\nthe light and sparkle of certain stars, their development is\nretarded and they never reach their full perfection. And the\nHily One, blessed he He, has ordered all things so that the\n'world may he perfected and beautiied, and accordingly it\nis writen that the stars are \"to give light upon earth\"\n), in all the things which the world needs for its\n\nperfection.\n\n\"Ti written \"And thou shale make fy clasps of brass\nand again i¢saya, \"And thou shalt make ffty clasps of gold\"\n(Ex. x1, 6), and we have been taught thit he who never sav\ntee chaps in the Tabernacle fas not seen the fight of the\nstars in heaven, for inappearance and clout they reminded\nall who Tooked upon them of the stars. Now there are stars\nin the heavens which have emerged from that firmament to\n'which all the stars are atached. In that frmarnent there are\nfone hundred laticed windows, some on the east and some\nfn the south side of the Brmament. At each window there\nisone star. And when the sun passes by these windows and\nlatices in the firmament he sends out flashing rays, and the\nstars catch up these rays and are coloured by thei. Some\nfake on the red of bras, some the yellow of gold; and for\nthis reason some stars ahine with a red, and some with 2\nyellow gleam. 'The windows are divided into fies, and, ab\n'we have sai, in each one isa star. 'The windows in the eat\ncatch the yellow rays, while those in the south eatch che red\n'The stars which shine by night mingle with those that pro.\nceed from that firmament and they sparkle and shine, ruling\n'ver the elements ofthis world, some over bras, some over\nelo god and these clements increase and develop thresh\nthe power of the stay 'These stars rule forthe twenty=fe\nand half points ofthe night, which are in the division of an\nhour. 'Those stars. which ate appointed over brass are red,\nand they both shine and sparkle. When they shall have\n«fused their light tree times towards the eas, oF five,\n\n'TeRUMAH (ExoDUs) 95\n+ then the kings ofthe Gentiles wil rise against\nthe east, and from that regional gold and riches wil disap~\npear When they spable, one, two, four, six, one after\nanother, then fear and trembling will sete upon that region,\nWhen the rays will trike and subside, then strike and sub-\nside again, wars wll ars in the world on that side, for there\nwill be a vibration and stiring before the Holy One in\nconection with those angel-princes who have charge over\nthe nations of the world. And so i will beon the other side\nalso, Therefore Tsay, \"Blessed be the name of God for ever\nand ever: for wisdom and might are his, And He changeth\nthe simes and the seasons\" (Dan. 1,20, 21) All things are\nin His hands, and He has liberated His holy people from the\npower and dominion ofthe tars and planets; fr they have\nbecome objects of worship for the nations, but Jacob has no\norton sin them, because he belongs to' Him who i the\nCreator of all things.\n\n\"There is 1 firmament high above all these frmaments,\nIhidden, concealed, and the seal of the 'Tabernacle reigns\n'er that firmament, which is called \"Hall of the Taber-\nhacle\". 'There all those windows are to be found, on this\nbide and on that, and it holds all the arrangements of the\n\"Tabernacle. Six of the windows are grester than all the\nothers, and one, which ix concealed, rules aver ther all. One\nfof these seven is called \"the window of light, and into it\nthe star which the wise call Yad (hand) enters, which \"hand\"\nstretches oat to the domain of the tribe of Judah. This does\n'ot mean that that tribe has any part init since the tribes\nGf Teael are not under the dominion of the stars, end the\ntribe of Judah rules over that star, and not the stat over it\nBut when members of this tribe became eoerupted in their\nways and turned away from the Holy One, then they began\nto divine their fate by contact with that window and the\nstar that diel ini, saving' \"Ics the hond that conquers all\nthe naions\"; for concerning Judal ic is writen, \"Thine\n'rand shall be in the neck of thine enemies\" (Gen, xt2x, 8),\nand they followed the sar and worshipped it. Concerning\n'which i i written: \"And Judah did that which was evil in\nthe sight of the Lord\" (x Kings x 22), When that star\n\n96 'THE ZOWAR 1 [ryae-ayab\n'comes out it stretches out a band with five rays, which are\nfive fingers, which shine and sparkle in that window. [1728]\nSoreerers and astrologers are in fear and awe of this region,\nfor when this star reigns they become confised and their\npredictions come to naught. Ie may be asked, If that firma:\n'ent is hidden, how is it that they have knowledge concern-\ning this star ? The answer is that they have an outward sign\nfram which they know when it isin the ascendant, and they\nfear it, and at such petiods their incantations do not succeed.\n'Thus it is that there have been times when people were\nJacky in connection with this star, and times again when they\n'came to grief over it. For this reason the number of astrolo-\ngers and sorcerer decreases in the world, because they be-\nfone bewiklered when their incantations and predictions\nfail, Bur the ancient astrologers knew ofthat str, and studied\nthe outward sign which was disclosed fo then.\n\n\"The second window is called \"the window of the claw\",\nbecause it has the form of a caw, and the star which enters\ninto itis known to the wise as \"Viper\", since when this star\nreigns severe judgement prevails. It has a head like a viper\nlying in waits From that window sc hundred. thousand\nmyriads of spirits proceed, which spirits rule over the toe\nand finger nails of men when the nail-parings are thrown\naway instead of being burnt, for these nail-parings are used\nhhy the sorceress for their divinatione, All those wha throw\naway their nal-parings, or we them for witchcraft while\nthis star isin the ascendant, cause death, and increase the\npower of sorcery,\n\n\"The third window is called \"Breastplate\", A star enters\ninto it, called \"Bright Light\". 'This is the one whose rays\n'watch over every spirit, and rest, redemption, and goodness\nare in it, with no trace of the accusing element or severity.\n'When itis in the ascendant alli repose andl light, for peace,\nsatisfaction and harmony prevail throughout the world,\n\nThe fourth window is called \"Chalice\", andthe star\nwhich enters into it is called by the wise \"Clister of eypress\nflowers\", because it comes out like a cluster (eshkol) and\nspreads its rays in the form of the grapes. It awakens mercy\nin the world; it removes evil far off and brings the good\n\nrp] 'TERUMAH (sxoDUS) 7\n'ear, Much procreation takes place i the word at this time.\nMen donot object ts helping one anather when required.\n\n\"The fifth window is that which is called \"Cister\"\nbecause the star which enters i always \"draws\" lke\nbucket and is never at rest: the wite of heart can never\ndiscover its real tute since it aever remain all. They,\ntherefore, only wit great dficuly examine it and come to\nsome cimclanon aout it\n\n'The sith window is called Naghe (Gt, brighmess), and\na star enters into it called Gazror, because when it reigns\nover the world it iva sign of judgement, which revels itself\nfn many severe decrees (ge2erofh) and many punishments,\nEvery day new decees of evil are enacted against the world,\nand en before these have been completely eared out other\nFresh ones are enacted. Inthe present dispensation this star\nisnot often in the ascendant, tut when the days of the\n'Messiah will raw nigh i will dominate the word, and asa\nconsequence noxious beasts and diseases will age in the\n'world, evil haps ill constantly be enevsed, and Israel will\nbein great tibulaion. But when they are thus oppressed in\nthe darkness of exile the Holy One will eause the day to\nbreak for them \"and the Kingdom and dominion, and the\nvcatness of the Kingdom . shall be given to the people\nfhe saints of the most High' (Dan. xn, 27) and the reign\noF the heathen nations will be terminated and seal shal\nfuk over them, and there will be fulfilment of the words,\n\"Moreover the light of the moon shall be asthe fight of the\nsun\" (Isa x04, 26), and then yill this cause the seventh\n'window to open te the whole world, whose stati the \"Star\nff Jacob, concersing which Bslsam said: \"There shall\n'ome a star out of Jacob\" (Num. stv, 17). This star wil\n'shine for forty days and forty nights, ad when the Messish\n'shal be reveled and all the nations ofthe work shall gather\nazcund him, then will the verse of Scripture be fulfilled\n'which says: \"And in that day the root of Jesse which stands\nToran ensign of the peoples, to it shal the Gentiles seek: and\nhis est shall be glrious\" (Is. x, 10)\n\nSimeon quote here the vers: ht none saith, Where\nis God (Blaha) my maker who giveth songs in the night?\"\n\n8 Tite ZOHAR IV [rabagya\n(Job xnav, 1). Siid he: \"The name \"Eloha\" here refers to\nHer who sings perpetual hymns of praise tothe \"King whose\nithe peace, who i ike a lamp that never cones to receive\nthe light of supceme joy from ee Fults [73a] of His joy.\nHence, \"Who girth songs in the night.\" All those stars\nWhich shine in heaven do sing and praise the Hly One,\nDressed be He, all the time that they are visible inthe sky,\n'And the angels shove sing the praises of their Lord in\nsuccessive watches of the night. By night various sides are\n{exe in different ways. At the beginning ofthe night, when\ndarkness falls, all the evil spirits and powers scatter abroad\nand roam about the world, and the \"other side\" sets forth\n\"nd inquires the way to the King from all the holy sides. As\n'oon asthe others' is roused to this etvity here below,\nall human beings experience a foreste of death ia the midst\ni thelr sleep, Ax soon 38 the impere power separates itself\nfrom the realm akove and descends 10 bepin sts rule here\n'below, three groups of angels are formed who praise the\nHoly One in three night watches, ene following another, a8\nthe Companions have pointed out. But whilt these sing\nlymns of praise w the Hely One, the \"other side\", a5 we\n'have eaid, rooms abut here below even into the untermont\nparts of the earth. Until the \"other side\" has thus departed\nfrom the upper sphere, the angels of Hight eannot unite\nthemselves with their Lord, 'This is-@ mystery comprehen-\n'able only to the wise. The angels above and the Lracites\n'elow both press upon the \"other side\" in order vo oust it\n\"The superna angels, when they desire to be united with theie\nLord, cannot acomplish this Until the \"other side\" has\ntien expelled from the higher realns, What, then, do these\ncrlestial beings lo ? Sixty myriads of holy anges descend\non tothe earth and bring sleep to all the children thereof,\n'Through thie sleep they give this werld to the \"otherside™\nsave only in the Land of Israel, where it has no away As\nsoon, thereire, as it has left the angels they ascend before\n{cir Lord, and hegin to sing praises. Similarly, Ise here\nbelow cannot unite themselves wih their Lord until they\nIhave pushed the \"other side\" away from them, by giving it\n'ts due to keep it occupied, 'Then they, t00, appreach the\n\n1730-1738] TeRUMAM (ExoDUS) 9\nHoly One, blessed be He, and thus the Accuser is finaly\nfound nether above nor below. It might be asked, 'That there\nan accusation below is exsy to\" understand, but what\naccusation can there be above ? The truth is thatthe holy\n'picts. cannot approach their Lord until the spirit of im-\npurity has been banished from their midst, for holiness. can\nrot he mised with impurity, any more than the Traci\n\ncan be mingled with the heathen nations, Thus both regions,\nthe celetial and the terrestrial, mut expel the powers of\nlunholiness before their inhabitants ean approach and praise\nwith joy and delight their Holy King. Therefor, when night\nfalls and the holy supernal angels marshal themelves 0\napproach Hin, they firs thrust out and banish the evil power.\nAking once had certain very precious stones which he kept\nlocked away ina separate box his palace. This king, in his\nwisdom, in order to keep prying eyes away from the casket,\ntook a dangerous serpent and wound it round the box, thus\neffectually preventing anyone from stretching out his hand\ntowards it. Bue the hing had a great friend, and to hiew he\nsaid: \"Whenever thou desires to examine my gems, drave\nnigh without fear and do such and such a thing to the ser-\nDent and he will be rendered armless; then thou wilt be\nable to open the box and enjy the sight ofits contents,\" In\nlike fashion she Holy One set about the inmost chamber of\nHis Presence a serpent, the \"other side\". Now when the\nholy seraphie beings draw nigh with intent to enter the\nsphere of holiness, they come upon that serpent and are\nafr leat they be defiled here. may be asked: Since all\nangels are formed of fire, and fire cannot receive impurity,\nWhy are thes afraid ?'The answer is indicated by the verse:\n\"Fle maketh his angels spirits, his ministers a aming fre\"\n(Ps. ctv, 4) The first of these categories ate those angels that\nstand outside while the secondare those that stand within the\ninnermost cccle. Now those who encounter the serpent are\n\"spirits\", and that serpent a spirit also, The spirit of\nimpurity'dloes not mingle (1730] with the spirit of holiness,\nand therefore those angels that are called spirits\" cannot\n'eter into the Holy Presence because of that spirit of im-\npurity, 'Those angels, howeves, which are within are \"fre\",\n\n100 'THE ZOMAR IV L736\nand that supemal holy fire ejects the impurity so that it\n'eannot enter into the innermost place, 'Thus all combine to\npush out the impure power and prevent it from mingling\n'with them; and, as we have said, the celestials can only begin\nta praise the Holy One sfter they have banished the \"orher\nside\" from the heavenly courts.\n\n'Now, as we have said, the three watches of the night\ncorrespond to the hosts of angels when they divide them-\nSelves into three groups in order to sing praises to the Holy\n'One, 'Therefore the conductor of them all is the \"harp of\nDavia for this never ceases to play, but constantly emits\nhymns of thanksgiving and praise before the Supernal King,\nand concerning this it is written: \"Who giveth songs in the\nfight\" Buc how, it may be asked, can this be ? You said that\nat the beginning of the night all the evil powers and sprits\narise and wander over the face ofthe earth, and we have been\ntaught that these all emerge from the side of the North; and\n'you have said further that when the north wind awakens at\n'midnight, those evil spirits and powers gather together from\nall the diverse parts of the earth in which they have been\nroaming and enter into a cavern in the Ocean, fut, if that is\nthe case, how can thets ceil parts soar about in the side\nof the South a the beginning ofthe night, for then the Scuth\nwind res ? The answer, however, is that if it were not for\nthe South, which keeps the evil power at bay and. finally\ntrusts it away, that spirit of impurity would wipe out the\nWhole world and none could withstand it, Rut when that\n\"other sid' is roused itis only inthe West, whieh side rules\nat the beginning of the night, at whieh time the whole world\ni sunk in sleep. Therefore the Holy One prepared a healing\nmedicine for the world in the way we have said, Blessed are\nthe Lsrasites in this world and in the world to come, bectuse\nthe Holy One, blessed be He, his chosen them above all the\nother nttons of the world\"\n\nR. Elazar and R, Abba entered the house and rested\nawhile. At midnight they got up to study the Torah,\nR. Abba: 'Verily, now is the time of the Holy One's favour,\nsince we have often remarked that at the moment of midnight\nthe Holy One, blessed be He, goex in unto the righteous i\n\na7yb174@)—_reRvman (txoous) tor\nthe Garden of Elen to have joyous fellowship with them.\nBlessed is he who is occupied vith the study of the Torah\n'at this time.\" R, Eleazar asked: 'What ia the manner ofthis\n{joyous fellowship ? and continued, answering himself: 'At\n'midnight the Holy One ie rowed in the love of the Left\n'Hand tnvards the Community nf Irae; for the arousing of\nlove proceeds only from the Left Hand, 'The Community\nof Israd, however, has no gift through which to.appreach\nthe King, nor any excellent worth in herself; only when He\nDbeholds the spirits of the righteous, crowned with many\ngood works and with many acts of righteousness accim-\nplished during the preceding diy, He is more pleased with\n'them than with all the savour of the sacrifices which the\nIsraelites offer, Then alight breks forth, and al the tees of\nthe Garden of Eden. begin to sing, and the righteous are\n'rowned there with all the joysof the world to come. And\n'when a man wakes at that time tostudy the Torah, he parii-\n\nthe joy of the righteous in the Garden of Eden.\n'A Divine Nameengravedinthirty-two lettersis then wrought\nnto a garland for them, this being one of the mysteries of\nthe righteous,\"\n\nTR. Eleasar thea began to discourse on the verve: alle:\nlia [ei gice thanks unto the Lard with my whole hear,\nthe council of the upright, and inthe congregation (Ps, Xt),\n'Said es \"Hallelujah\" is, as has already been truly pointed\n'out by the Companions, the most excellent of all the ten\n'expressions of praise! used by David, since it embraces in\n'one single word the Divine Name and the ell to praise, and\ninaddivon that Name which i contains (Ja) is the epitome\n'of the highest Holy Name. \"I wil give thanks unto the Lord\nwith my whole heart (bad).\" Wherever King David com-\n'posed an alphabetical[.74a] Psln asin thiscas, he intended\ntw indicate the mystery of the twenty-two engraved leters\n'of the Hebrew alphabet, which issue forth in the tracing of\n'thiny-two paths. There are letters which emanate from the\n'mystery of the supernal World, and there are others which\n\n'Henkin, Hale paper, song, pt, ready. azo, lowed,\nbanks Halak CE Mia Tet, The eiy-e00 pub of the\namend Wao\n\n102 crue Z0HAR TY Lense\nare formed on a smaller pattern, In this psalm we have the\n'mystery of the alphabet which the upper world gives to the\nower, Thus, in 'T will give thanks to the Lord with my\n'whole heart\", the word lebab (heart) alludes to two hearts, the\n'and the evil inclination, both of which dwell in man\nfor one must thank the Holy One forall things, not only with\none's pood, but also with ones evil inclination, For from\nthe side of the good inclinatios good comes to man, «0 he\n'has to ive thanks to Him who is good and who does good.\nFrom the evil inclination, again, comes seduction, and one\n'must needs thank and praise the Holy One for all that comes\n{to him, whether it be from one side oF from the other. \"In\nthe cuuneil (mystery) of the upright and in the congre-\nston.\" \"In the mystery (od) ofthe upright\" isan allsion\n'to the supemal holy angels who know and comprehend the\nmystery of the Holy One and are. part thereof; \"the eongre-\n\"gation\" eefers to the children of Isael when they congregate\n{ivtenato give thanks to the Holy One, blessed be He, 'Thus\nfone has always to praise the Lord, for evil as for good, and\nto proclaim His wondrous deeds unto all men, for when these\n'wonders are thus proclaimed, and His goodness, wisdomand\n'majesty are lauded all Hie creatures, then He is\nteuly gorified in the world. Concerning this itis written\n\"and Tshall be magnified and sanctified\" (Eek, xxwvtt,33)2\n'R, Judah, commenting on the words, \"Let the shoe sol\n(neshamal) praise the Lora\" (Ps ct, 6), sai 'We have been\n'aught that all souls emanate fram one holy Body, and ani-\n'mate human beings. From what place (in the Body) do they\ncame'? From the place which is called \"Jah\" \"And what\nisthe nature of that region ?' Said R. Judah: 'Te is writen,\n\"How manifold are thy works, O Lord In wisdom hast thou\n'made them al!\" (bid, ex, 24) for, a8 we have lear, in that\n\\isdor, the spring of which diides into thirty-two rivers all\n'things tha are, both above and below, were completed; itis\ncalled te \"Holy Spirit, containing av it does al others\nthat av.' Said R. Isaac: 'When R. Simeon reflected on this\nsubject, his eyes fled with tears and he said: All the treas-\n'ies of the Superal King are disclosed by means of one key,\nAL Yodan\n\n14a TERUMAN (#KODUS) 103\n'hich reveals in seeret chambers superna tracings. Who can\ncommprehend what i hidden in the spring of wisdom ? Moses\nrevealed it not on the day whereon he made known other\n'deep mysteries, although all things were revealed through\nhim, save only in the hour when the Hoty One, blessed be\nHe, desired to reccive him into the holy Council above, and\n\n\"am a huridred and twenty years old to-d I\n2). On that very day the span of his days was completed and\nthe time of his entrance into that reyion vas arrived, a8 is\n'written: \"Behold, thy days have come near that thow must\nhie (bid 14): \"eae being meant Iiterally. For Moses id\nsot die, But is it nor written, \"And Moses died there\"?\n\"The truth ig, however, that although the departure of the\nrightcous is always designated \"death\", this is only in\nreference to us. For over him who has attained completeness\nand is model of hoy faith, death has no power, and 60 he\n'does not in faet, die. 'This was, for instance, the ease with\nJacob, in whom 'was the completeness of Faith, as may be\n'confirmed from the words: \"ty name shall not be caled\nAny more Jacob, but Tara! shall be thy name\" (Gen. x,\n40); Moral\" means the ompleson of all, an it iy writen,\n'And thou, O my servant Jacob, fear tot, neither be dis.\nrayed, O Trae, for lo, Iwill sive thee from afar, and thy\n'eed frm the land of their captivity...\" (Jer. 3%, 10)\"\n, Judah derived the fact of Isa!'s completeness from the\nswords\" for T-am with thee\" (Ibi). Happy', he said, 'was\n\nthat his Lord spoke to him inthis wise e does not\nor thou art with Me\", but 'for 1 am with thee' —\nthat is f0 say, his Master came to unite His lot with His\nservanvs, and o dwell wth him.' R. Simeon sid 'Ie was well\n'aid by R, Abba that the vers, and Jacob shall return and\n'shall be in rest, and be quiet, and none shall make him\nafraid (Ibid. 11), signifies that Jacob shall return to be\ncalled by another name, a8 itis writen: \"Thy name shall\n'more be called Jacob, but Israel.\" There i, however, also\nnother interpretation, as follows: \"and Jacob shall return\"\nnamely, to the place whence he vexs taken} \"and be in\nrest\"—vhile inthis world; \"and be quiet\"—in the world co\n\n104 rue 20mAR TY (rpseaze\ncome; \"and none shall make him afraid—not even the\nAngel of Death. So we see that all perfection was in him.\"\nSaid R. Isaac: \"The Companions have proved the last point\njn another way, viz, fom the words \"and thy aeed (shall,\n'etura) from the land of theie captivity\"; just as his seed is\nalive, so also he alive. [3748]\n\nALL BASS THOUGH FROM END TO END. R. Judah\nThere quoted the verse, \"Blesed art thou, O land, when\nthy king isthe son of nobles, and thy princes eatin due time'™\n(Becl. x, 17). 'What', he suid, 'precedes this? \"Woe to hee,\n© land, when thy king is 4 child, and thy princes eat in the\nmorning'. Said he: \"Woe unto mankind that they neglect\nthe worship of their Lord, though He perpetually lavishes\ntupon therm His providental care, setting before them the\nprecious treasure of the Torah, which they neglect. 'There\nfre, as ve have learnt, three cardinal duties which a man\nrust fulfil towards his son, namely, circumcision, redemption\nof the first-born, and the finding ofa wife; and all three God\nel; circumeision, as it is written, \"And the\ncise thy heart\" (Det. xxx, 6): redempior\nanit iswritten, \"And the Lord thy God hath redeemed t\n(Deut, xv, 15); the finding of a wife, as itis written, \"He\n'created them male and female, and God blessed them and\nUS a a eae\n\n|. Moreover, he carried his children on his. wings\n(a a 4)! Seid Jose: \"Al theae benefits which Ho geve\ntanto Israel were great, but the Torah is the greatest ofall.\nFor theres nothing which so ennobles aman, either inthis\n'world orin the world ro come, asthe Torah, concerning which\nitis written, \"By me kings reign, and princes decree jusice\"\"\n(Prov. vit, 19)\n\n'We are told that when Rab Huna went to Palestine he\nfound the students there discoursing on the verse, \"And T\nWill punish Bel in Babylon, ané I will bring forth out of his\nmouth that which he had swallowed up, and the nations\nshall not flow together any more unto him' (Jer. 14, 44)\n'They paid no attention to Rab Huna, a he was not known to\n\n1748] 'Tenwaan (:xopus) 105\n'them, being till young. When he entered the house of study,\nthe found the students somewhat puzzled by the fact that Bel\nis givenas the name of Nebuchadnezzar's god, whereas else-\nWhere we read, \"But atthe last Daniel eame in before me,\n'whose name wae Heltehaazar, as the mame of my gpd\"\n(Dan. 1, 5); and also, a to the exact meaning ofthe words,\ning out of his mouth that which he hath swallowed\n\n'Rab Huna thereupon stood up between the pillars and\n'Were Tin my own place L would interpret this vere.\"\n\nut they took no notice of him. He stood up a second time\nand made the same remark. Then R. Judai bar Rab came to\nhim and gave him a sexe befow him, saying: 'Speak, my\nson, for of the words of the Torah it says, \"She (wisdom)\nrieth in the chet place of concourse\" (Prov. 1,21)\" Then\nRab Huna began thus; 'We have been taught that in early\ntimes, before Jacob appeared, illness was unknown, and\n'mankind were perfectly healthy until their time came, when\nthey pissed away without any previous sickness. When\nJacob came he prayed to God, saying: \"Lord of the world!\n'May it please thee to grant that a man should fist fal il for\nto or three days, and then he gathered unto his people, in\norder that he may 3» to pt ia hose in order and\nrepent of his sins.\" The Holy One replied: \"It shall be s0,\nsnd thou shalt be the pledge andthe sig thereof.\" Therefore\nft is writen concerning him, \"And it came to pass after\nthese things, that Joseph was told, Behold, thy father is\nsick\" (Gen. xuvi, 1)—this being something new in the\nWorld. From the death of Jacsb until the time of King\nHezekiah, no man ever recovered from an illness, but of\nHezekiah' itis written, \"In those days was Hezekiah sick\n'unto death\" (aa. xxxtut, 1), and later, \"then Hezebiah\nturned his face toward the wall and prayed unto the Lord\"\n(6-2). He ssid unto Him: *Mayit be Thy pleasure that men\nshould be enabled to recover from their maladies, s0 that\nthey may praise 'Thy Name and acknowledge Thee and carn\n'unto Thee with perfect repentance, and shus be found worthy\nbefore Thee.\" And the Holy One replied: \"'So be it! And\nthou shalt be the frst sign thereof.\" So Hezckiah experienced\nsomething which no human beinghad previously experienced,\n\n16 THE ZoHAR IY Lexgbryse\nconcerning which it is written: \"The writing of Hezekiah\nKing of Judah, and he had been sick, and was recovered of\nhis sickness\" (lid, v.9)- Weare also told that on that day\nthe sun went Backward ten degrees, Merodach Baladan ased\nto dine atthe fourth bour (of the afternoon), having got Up\nat the ninth hour. When he awoke on that day, he saw the\n'un sill sanding atthe fourth hour ! In great wrath he eried\nfut ty his attendants, saying: \"What is this conspiracy that\nye have devised to kill me by starvation?\" \"How, [1759]\nInaster? they inquired. \"Have ye not let me slep for the\nspace of a day and the thied part ofa day 2\" said he. \"Not\n201!\" they replied. \"What has happened i that the God of\nFlerekiah hos performed two riracles this day: He has healed\nHezekiah and brought back the aun unto this hou.\" 'Then\nsid the King: \"ls thee in the whole world a grester god\nthan mine ?\" They replied: \"Yea, the God of Hezekiah.\"\n'The King rose from his theene, and wrote: \"Peace be to\nHezekiah the Ring of Judah, peave be to his God, and peace\nbe to Jerusalem, the holy ity.\" Presently he again rose up\nform bis throne, and cetring three steps as theugh in-a hig's\npresence, wrote: \"Peace he to the great God in Jerusalem,\npeace be to Hezekiah the King of Judah, and peace be 10\nholy ety.\" Then the Holy One spake to him\nPhow hast stepped ack in my honour three\npaces, Hy thy ie three ante kings who shall rile over the\n'hole world ill descend from thee !\" And 10 it was. 'The\nfirst was Nebuchadnezzar. Of him Daniel says: Thou art\nthis head of god, and after the shall arte anther kingdom\ninferior to thee, and another third kingdom of brass which\nshall bear rule over all the earth\" (Da. 11, 38, 39)- And it\nSays further: \"Nebuchadnezze the hing made\nold, whose height was three score cubits, and\nthereof six cubits\" (bid. mt 1) Said Nebuchadnezzar:\nimage which I saw in my dream had a head of gold on a body\nof silver, but I want to make an image all of gold and a golden\ncrown of its head.\" And so we are told that on that day\nNebuchadnezzar summoned all nations, peoples, and tongues,\nin order that they might worship that image, and. he took\none ofthe vesels ofthe Sanetwary on which the Holy Name\n\n1758) 'TeRoMAN (ExoDUS) 107\n'was engraved and put it into the mouth ofthat image. 'Then\nhhe spoke boastful words until Daniel appeared. and came\nloge t0 the image, and said: \"Tam an ambassidor of the\nhighest Lond He has decreed though me that thu shouldst\ndepart from here I\" and uttered the Holy Name. Immediately\nthe vessel departed and the image fell and broke in pieces\n'This, then, isthe meaning of the words: \"I will bring out of\nIki mouth that which he hath swallowed up, and the butions\nshall not flow together any more unto him.\" * Phen R. Judah\nstood up and kissed young Rab Huna on his hea, and said:\n'Had T not drain thee near to me, T should noe have dis.\ncovered thy visdam.' From that time the students treated\n'him with great respect.\n\n\"essed art thou, O land, when thy king isthe son of\nsnbles, and thy princes eatin duetime.\" R, Jose applied this\n'verse to Moses wien he brought out feral from Eaypt-and\nrade them a free people, for then they, the \"iprinces\", ate\nthe Passover in due season (Ex. x1, 12). Said R. Simeon\nben Yobsi: \"Have T not said that all the words of King\nSelomon are found within the holy 'Temp\n'enoterie significance) ? What you have said\nfar ax it goes, and the application to Moses is quite feasible,\nbut this particular verse soars ito higher teaches, and is in\nthe holy Temple \"Blessed art thou, O land, when thy king\nisthe 20m of nobles.\" \"Land\" (errs),\ndesignation, refers to the earth (re), as i is written: \"Fle\n'art down From heaven unto the earth the beauty of Tora\"\n(Lam. 1 1) \"This \"earth\" is one of the mysteries which are\nfond within the owns ofthe Holy King, for\n\"On the day when the Lord God made earth and heaven'\n(Gen, tt, 4). An this \"earth derives alls rouriahment\nfrom the holy perfection called \"heaven\" And when the\nHoly One resolved to destroy His house and the Holy Land\nbelow, He first removed the \"Holy Land' which is above—\nthe celestial prototype—and east i doven from that grade\nwhere it had formerly imbibed nourishment fram the holy\nHeaven, and then He caused the lind below tobe devastated:\nfirst He \"east down from heaven the earth\", and then \"He\nremembered not His footsioo!\" (Ibid). For there is a\n\n108 'THE ZonAR 1¥ a7s0-1756\ndiceum concerning the Holy One's ways: \"When He resolves\nto judge the world, He fist executes judgement above, and\nthen thete follows the judgement below.\" First \"the Lord\n'hall pubis the host of heaven in heaven\", and then \"the\ntings of the earth upon the earth\" (of. Is, xxiv, 21)!\nSaid R, Simeon: 'Blessed art thou, © Land (earth, that thy\ning is fee (Ben borin), and nourishes thee in plenty without\nfear of imerference from the \"other one\" (Severity, all\nbeing nourished by that Supernal King, \"And thy princes\ncat indie time, thin \"time\" being chat of which ti written:\n\"Sn time it shal be aid of Jacob and of Toracl, What hath\n'God wrought (Num. xt, 23), \"Woe 10 thee, © land\n(cart), when chy hing i a chil, a the prophet threatened\nTarel with the words, \"And I wil give children to be thir\nprince (Isat, 4); for, indeed, woe unto the earth when\nie imisbes nourishment from the Left Side, the attribute of\nSeverty, which is the symbolism of the words \"and thy\nprinces eat in the morning\", that is, have to imbibe the\n'apo of that carly Bachna [1758] which regis before\nthe Light breaks and banishes all other rulers by the fe-\nsplendence ofits own majestic glory.\"\nR, Simeon, we are told, explained thus the woeds, \"And\nthemida ba in the midst ofthe boards shall pus from one\nhe sid signifies\nother\n\nfot aay, \"dwelling io a tent\", but \"dwelling in tents\",\nwhich denotes that he unied the two \"tents\" [of Severity\nand Merey), The same impication may be found here! \"The\nmide bar in the midst ofthe boards shall pass from one\nend tothe other, uniting them. Jacob was perfet in cepard\nto both sides, the Holy Ancient and the Micoprosopus,\nand also to the supemal Grace and the superal Poser,\nharmonizing the two,\" R. Simeon said further: 'I peresive\nthat Wisdom ('Hoknah) ithe totality ofall the aly Sefroth,\nand that superal Grace (lsed) emanates from Wisdom and\novr (Gedural), which sth prompter of severe judgement,\nfrom Understanding (Bind. Jacob harmonized both sides:\n\n1756) 'TeRvmant (exovts) 109\nthe Fathers (Abraham and Isaac) sigpfied the totality of\nall, and Jacob signifed the union of the Fathers. We have\nleat that Wisdom beat against the stones of the thirty-two\nPaths! and eaused the wind to gather many waters lac one\nplace. Then fifty gates of understanding were opened. From\nthe Paths emanated ten luminous emwns, and there were\nJefe twenty-two Paths. The wind whirled down chose Paths\nand fifty Gates of Understanding were opened, and the\ntwenty-two letters were engraved upon fifty gates of the\nJubilee and were crowned with the serenty-ro letters of the\nHoly Name 'These opened out sideways in their turn and\nwere crovned vith the twenty-two ovens of Compassion\n'which are contained in the Ancient of Days, who bestows\nFighe upon then, to each according to its place, Fifty en-\nsaved letters aso were erovened with forty-two supernl\nletters of the Holy Name, by which heaven and earth were\ncreated. And eight gates were opened, which are the eight\nifcations of Mercy, as its written: \"Phe Lord, the Lord\nete. (Ex. xx¥, 6-7), which\n'emanate from the Holy Ancient and proceed to the Micro-\n'prosopus, and they unite with those holy erowns, Supernal\n'Wisdom and Understanding, taking Supernal Grace from\nthe ane side and Judgement or Power ftom the other. Then\n'eame the mest of Jacob and synthetized both and made\nthem one, for he signifies supernal harmony.\" R. Simeon\nadded, s0 we are told, that on that account Jacob was called\nIsrael, because \"Jacob\" symbolizes that which is below,\n\"Marae that which is above; \"Jacob\" betokens incomplete-\nness, \"laracl\" i the completion of all, Said R, Judah:\n'When Wisdom began to cause the shaping of Crowns?\nwith which Crown did it commence ? With that which is\ncalled \"Understanding\" (Binal), for in Understanding all\nis contained and therefore Afty gates are opencd in ite\n'name, and thus it i found that all the letters and all the\ncrowns are engraved in Wisdom, 'Therefore it is written\n\"*Thow hast made them all in Wisdom\" (PS. c1¥, 24). It is\n'writen: \"Who bath measured the water in the hollow of his\n\"i theten Safad theswenty-swsetes ofthe Here asta\nSeer Verh \"ie. Seth,\n\n0 THe zomAR IY [r7sb-1760.\nhhand, and meted out heaven with the span, and compre-\nended the dust ofthe earth in a measure, and weighed the\nmountains in scales, and the hills ina balance 2\" (Isa, xt, 12).\n\"The water\" here symbolizes \"Understanding\". R. Elearar\nreferred it to \"Grace, whereupon R. Simeon said to hit\n\"The two views are' equivalent. \"Heaven\" symbolizes\n\"Beauty\" (Difereth), and \"dust\" refers to \"Power\"\n(Geburah). \"Moustains\" refers t0 the other crowns which\nare called \"Mountiins of pure balsam\", and \"hill alludes\nto somewhat lower chariots.\" [1764] Said R. Eleacar: 'It\n'would seem that Jacob emanated from the region of severe\nJodgement, for Isc laid hold on this attribute as his por-\ntoo.\" Said R, Simeon to him: \"But was this the only grade ?\nIsaac emanated from Grace, surely, and so did all the Fathers.\nIn fact, Judgement proceeds from Merey, and Mercy from\nJudgement. Abraham inherited Merey, and Isaac proceeded\n'therefrom, but sith the aura of Judgement about him: and\nJacob in turn issued in Merey from the midst of Judgement.\nSo one quality emanates from another, exch imbibes from\n'each, and finally its made manifest that all are one; anc all\ndepend on One, and the One isal inal. Blessed be Hs Name\nfor ever and ever.' Said R. Elessar: 'It is evident that there\ncan be no perfection except the one aspect be joined to the\nother anda third hold them together to harmonize and\nCommplete them, like Jacob in relation to Abraham and Isaac\n\"That is why its written: \"And the middle bar in the midst\nof the boards shall be fastening from one end to the other.\"\nWe have been taught that all this differentiation of the\nDivine Personality is from our side and relative t our know=\nledge, and that, above, all ix one, all is set in one balance,\nlunvarying and eternal, as itis written: \"T the Lord change\nnot\" (Mal. ti, 6)! Said R. Judah: 'All the heavenly lights\nare illumined from ane and depend an one, ancl all the lights\nthere form only one Light, and desire never to he separated,\nand he who docs separate them in his mind is as though he\nseparated himself from life eternal' Said R. Isaac: \"Tt is\nnd I will give youths to be their princes, and\nbabes shall sule over thera' (Isa, a1, 4), 'This 3 an allusion\nto the wards, \"And thou shalt make two cherubims of gold\"\n\n7b) 'TeRuMAH (exopUs) uu\n(Es 8) Ts ao writen: The ah af te Lad hich\ndvelleth between the cherubies\"(t Sam, 1, 4); and\n\nitis writen, \"And he rode upon a cherub (a Samy).\nWhen He dhells in completencis, He \"dwelleth between\ncherubims\", but when the King is not established on His\n\"Throne, He \"ides\" on \"one cherub, Said R. Jose: \"Woe\ninto the World when one cherub turns away Mia face ftom\nthe other, for it is written, \"And thet faces shal ook one to\nanother\" (Ex. x8, 20); only then is there harmony in the\nworld Said. Isaac: \"We have been taught that the words,\n\"The nakedness of thy father, oF the nakedness of thy\nmother, shale thou not uncover\" (Lev. xvitt, 7) have an\n'ioteic reference to supermundane relationships in addition\nto their obvious sigifcance. Woe to him who \"uncovers\ntheir nakedsess\" (by probing too deeply into the hidden\n'iysteries of the inner aspects ofthe Divine Essence and the\nTletiocohis 6E ona to mrothen). Sislely Tea writen in\nregard to Jacob: \"fastening from one end to the other\".\nHappy i the lot of Israel, by whose praises the Holy One,\nbested be He, is glorified even as He is glorified above:\n'frac! in whom Tam glorified\" (sa. XL,\n\n'We have been taught that R, Isaac once suid \"In bygone\ntimes a person used to say to his neighbour, \"Speak to me\nfn a certain portion of the Torah and L will pay thee fori\nbut in our deys, even if one person says to anather, \"Study\nthe Torah and I will reward thee with money fr so doing\",\nto one inclines his east listen, and none desires knowledge\nexcept those few stints ofthe Highest in whom the Holy One\nin plored, and concerning whom iti written, \"And thy\npeople aball be all righteous, they shall inherit the land for\nver, the branch of my planting, the work of my hands, that\nT may be glorified\" (Ibid. tx, 31)\"\n\n'HE HOOKS OF THE PILLARS AND THEIK FILLETS\nSHALL BE OF stivin. Said R, Isate: 'I presume that the\n\"hooks of the pillars symbolize all those who are attached\nto the supectal unifving pillars, and that all those who are\nbelow depend on them, What is the significance of the word.\n\n'oe Neth an Hd, who are attache tothe tree Sith abo the,\n\naa 'rite ZOHAR IY [e760\n'avin (hooks; also the letter eau, the numerical value of\nwhieh is six)? Six within ix (eo) all united and nourished\nby the Spine which is set over them. And we lave learnt in\nthe Book of the Hidden Mystery (Sifra dicseniutha) this\ndictum: \"Hooks abuve, hooks below (sixabove, Hix below), all.\ncomprehended in one meaning and one name, having one\nand the same signifieance\" Now, what is this \"Book of the\nHidden Mystery\"? Said R. Simeon: \"Ie contains. five\nsections which are to be found in the midst of a great Hall,\n'and whose wisdom fills the whole earth.\" Said R- Judah:\n\"If this book of wisdom is enclosed in that Hall its of more\n'worth than any other tone.\" \"Veriy,' returned ®. Simeon,\n\"it ie 0, for one who is used to passing in and out of the\n'cours of seisdem, but not to one who rarely or never enters\nJno that Hall. Once there was @ man who dwelt among the\nmountains and was a complete stranger to the ways of\ntownsfolk. He sowed wheat, but knew no better than 10\n'consume it in its natural condition. One day he went down,\nintoa city, and there a lof of good bread was placed before\nhim. He asked what it was, and was informed that it was\nbread and was meant to eat. He ate it and liked it. \"What is\nit mide of ?\" he said. They wold him \"Wheat\", Later, he was\ngiver fine cake kneaded in oil. He tasted it, and again adked\nit made ?\" 'The same reply was made\n\"Finally, he was treated v9 some\nfavoured with oil and honey. Once\ni question, and obtained the same repl\n\"Then he ssid: \"In sooth, I have all these at my comman\nbecause I eat the essential constituent of all, namely wheat.\"\n\"Thus, through his untutored taste he remained a stranger to\nail these delicious flavours, and their enjoyment was lost to\nim. Even so itis with those who stop short at the general\nprinciples of knowledge because they are ignorant of the\nAelights which may be derived from the further investigation\nand application of those principles.\n\nPa grinds elon tothe Si\n\nivzenutha, «. ntradvtion,\n\nBx, ExVI, 20-xAVIE\n\nAND THOU suALT comsraND THE CHILDREN OF Tseasts\naxoriten, Said R. Hiya: 'What is the significance of the\nexpression \"and thou\" in these and other passages, ¢\n\"And thou shalt speak unto all that are of a wise heart\n(exvin, 9); \"And thou take unto thee principal spices\n(Ex, ws, 23)? In all cates it contins a reference to the\nsupernal world indicating thatthe Shekinah is joined with\n\"Moses\" Stid I, Isaac: \"The upper and the lower lights,\n'when united, are designated \"and thou, a5, fr instance,\nthe passage, \"and thou gives life to them all\". 'Therefore\nit does not say merely \"Command\", \"Take unto thee\",\n\"speak\", etc, but prefixes the words \"And thou\", because\nat the time ofthe building ofthe Tabernacle the Sin united\nwith the Moon, and all the divine aspects were merged into\ntne Whole whith should rest upon the holy place and bless\nthe work ofits construction.\" R. Eleazar derived the same\ninference from che words: \"Thea wrought Bezalel... ard\n'every witesheared man, in whom the Lord put eidom and\nunderstanding\" (Ex, xekvi, 1), Said R. Simeon: \"It can alo\nbe proved from the verse, \"And thou shalt speak unto all\n'that are of a wise heart, to him whom T have filled with the\nspirit of wisdom.\" Instead of \"to him\", we should have\n\"to them\", but the singular form refers to the\n\"heart, which He has filled ith the spirit of wisdom, as\niis written: \"And the spirit of the Lord shall rest upon bir,\nthe spirit of widom and understanding\", etc. (Iss. x1, 2)\n\"Therefore it wae necessary to sey, \"Tlim whom T have fill\nwith the sprit of wisdom', in order to show that the Sun\ntunited with the Moon in an allembracing completeness,\nFor the same feason \"and thou\" is used in all the cases\nwhich we have considered\" Stid R, Eleazar; 'How, thes,\n'are all the passages beginning with \"and thou\" to be undes-\n'ood? R. Simeon replied: \"In this way:\n\nay rite 20H1aR 1 fed\nshear unto thee Aaron'\"—to join and unite with him in iting\n'manner the mystery of the Holy Name; \"And thou shalt\nspeak unt all that are of a wise heart\": this indicates that\nhone of them came to do the work of Aaron's vestments\nbefore the Holy Spirit spoke in them bidding them begin:\n\"And thou shalt command the childcen of Israel that they\nbring pure oil... for the light\"—this indicates that it was\nthe Holy Spirit which urged them to do this and shed its\nlight upon them that they might perform the work with al\ntheir heart; \"And thou take um thee principal spices'\n\nthis has the same significance as \"And thou bring near unto\nthee Aaron\". In fact, all the repetitions of the phrase \"and\nthou' which occur in connection with the work of the\n\nSimeon spoke on the verse: \"And thou, O Lord,\nnot far from me; O my strength, haste thow to help\n(Ps, xi, 20). Said he: \"The two invocations, \"And thou,\n(© Lord\", are in effect one. \"Be not far\", tha is, do not soar\nsway from us aloft, to remove the upper Light from the\nlower, for when the one separates from the other all light\n'darkened and removed from the world. For this cause,\nindeed, was the Temple destroyed in the time of Jeremiah,\nand although it was afterwards restored, that Light did not\nleven then return to its place with the sume fulness and per=\nfection as before, The very name of that prophet signifies the\n'going up on high\" (Jeremiah; It, God shall be exalted)\n'of the siperal light, and its continued absence from its\nplace in the earthly sanctuary. Jeremiah himeelf was removed\nand never returned to his place, and the 'Temple was de-\nstroyed and the light was darkened; bu Iasiah's very name\n(\"Phe Salvation of the Lord\") isthe cause of future redemp-\ntion andthe return of the superna light to its place and the\nresioration of the Temple and all the splendour and glory\n'thereof. Therefore the names of these two prophets are thus\ndifferentiated, because the name is of great significance and\nPotency, and the combination of leters one with the other\n'operates either for good or for evil. Connected with this\nmystery isthe combination of the letters of the holy name,\n\nsBra-182q] 'TezaWe (ExopUS) ns\nand even the leters in themselves can be made to reveal\n'supreme mysteries.\" [r81a}!\n\nTHAT He MAY suiNIsteR UNTO MEIN THE PRIEST'S\noFFrer, Said R. Simeon: \"Moses did not make use of the\n'Moon until he was completed on all sides in the mystery\nofthe rau (six).*as elsewhere explained. This ia indicated by\nthe superfluous ezw atthe end of le-Rhahano (co bea priest).\n\"The word f (to ne) indicates thatthe vax (Tifereth) ws to\nsake use of the fé (Malhuth, that all might be one. Blesed\n'are the Taraclites {1815} who \"entered and came out\" and\ncomprehended the mystery of the sys of the Torah, to\nwalk in the way of truth. \"From among the chikiren of\nIsrael\", because only from there is unity possible, forthe\n'children of Israel stand here bebw as emissaries ofthe Most\nigh, to open the gates, to shed light upon the ways, to\ninde the radiance of the heavenly fire, to draw all things\nthat are below near to them that are above, in arder tha ll\n'may become a unity. Therefore itis written: \"And ye who\nGleave to the Lord your God,\nRR Simeon further said: In all things there is 2 \"draving\nnear\" for him who understands haw to acorn\nand to worship the Lord, for when the sacrifice is offered in\n'manner duc, all grades are brought near a5 one unity, and\nthe light of the Countenance is present in the worl, inthe\nSanctuary, and the \"other side\" i subdued and covered in,\nand the side of holiness reigns in all as light and joy. But\n\nthe sacrifice is not offered in manner due, and the\n\nnot effected, this Countenance is overcast and the\nlight isnot present, the Moon is in hiding, and the \"ether\nside\" reigns, because there is noone who knows how 10\n'unify the Holy Name in the preper fashion.\" [1820]\n\nMt is weitten:t \"Thou shalt not make to thee melten\n\n+The pig mite fea wh they othe spe of ean\netree lt, an tauable for toda\n\nSie unul he oad + pefc copniion a the Sera Tier,\n\n* Heeotloes i the orginal a pee shout Job whi eo\nvite sgh wens fret Zohar, Exod, 34,\n\n\"the set from here 878 seat be Ut of place, aed\nelon pret othe prion Ki Tse\n\n16 THE ZOMAR IY [8a\nrods\", and immediately after, \"the feast of unleavened\nbread shat thou keep\" (Es. xxx, 17,18) What connection\nis there between the to precepts? We have been taught\nconcerning this matter ae follows: IF one eats laven dung\nthe Passover, it sas though he worshipped ido. For when\nTsrae went out from Exypr they emerged from the dominion\nof tke Egyptians, from that dominion which is called\n\"Neaven\": for the \"evil inclination\" operates i man and\ngrows in im ike leaven inthe dough: it enters into hima,\nind, lle hy litle, extends is influence until hs whole self\nis permeated by i. 'This i idolatry, concerning which its\nShite, \"Let there beno strange go in thee\" (Ps. 13x81, 10)\"\nRR Judah discoursed ix eonnection with this theme on\nthe words: \"Cease ye from man, whose breath (neshamah)\nin in his nostlls, for wherein is he to be accounted of ?\"\n(les. 1, 23). \"This verse? said he, \"has already been ex-\nplained but what i the particular significance of the\nExpresion, \"ceae ye fromman\" ? Must one then, avoid any\nfnereourse yith men ? If that were 30, there would be no\nsclallife whatsoever, and sssuredly it was not this ordained!\nTe hay, however, been expounded as applying tothe man who\nrises ap carly to pay court his neighbour (instead! of going\nto prayers), which thought T have connected with another\n'verse, namely \"He that bleseth his friend witha loud voice,\nFising erly in the morning, it shall be counted a curse 10\nKim\" (Pov, savin, 4). Mu although thin explanation\nsatisfictory a fara it yoes, the question sill remains, What\nis the meaning ofthe expression, \"Whose breath (nedhamah)\nis in his nostrils\"? It p this: the Holy One cormands man\nto gun himself against those men who have turned from\nthe goo tothe evil way, and have polluted theirsouls by the\nimpurity of the \"other side\". For, when the Holy One\nrman, He made him on the wupernal pattern and\nbreated ino him a holy breath consisting ofa triad, aha\nalready been established, whose several taines are nephth\nrua, and neshonah, the highest being the meshama, fo\nisthe superior energy by means of which man can apprehend\nand leep the commandments ofthe Holy One. But when he\nJets his sou participate in the \"strange worship, he defies\n\n1820-1826] TeZAWe (xxoDUS) \"7\nthat soul and departs from the worship and the ways of his\nLord. For these tree aspects of the sol, nephesh, nih, and\nnethamah, are all one, being merged one inthe other on the\npatter of the supesnal mystery. And wien ye se ami who\npossesses all these three grades uncamnished and firmly\ncstablished therein, we may know that he is a complete\nrman, @ faithful servant of his Master; and with such a one\n'We may safely asiociate in oder to learn fram hien his way\nof life. And how is one to discern whether a person is ont\n'whose acquaintance isto be cultivated or shunned ? By his\ntemper: for by his demeanour when roused to anger can\nhis character be discerned. If he guards the holy soul when\nIhe is wroth, in order that it may not be uprooted from its\nplace, and supplanted by the \"other side\", then he is indeed\n'aman, «servant of his Lord, complet and holy. But one\n'who in. his ire cares nothing for the welfare of his soul,\n'uprooting it and letting it be replaced by the impure domina-\ntion, such a mans a rebel against his Lord, one with whom\n'we should shun contact of any kind, for he is one who, a it\nfs writen, \"earch his soul in his anger\" Job ait, 4)—he\ntears and uproot his soul in his heediss rage, and allows @\n\"strange god\" te usurp its place within him and to take\npossesion of him in is stead. Thus the words, \"Cease ye\nfrom a man whase soul is ton in his anger\" (aph—anger as\n'yell a6 nostri), ae obviously an to refrain from\nintercourse with hisn who tears the holy soul and defies\nin his anger. (1828) \"For wherein (ba-mel) is he 10 be\naccounted for? an \"idol\"\n(Gamah li. \"high place\"), and to associate oneself with\nsuch a person is like associating with idolatry. And not only\nthat; such a peson has also uprooted holiness from its\nplace and raised in its stead a \"strange god\" there; and as\n{ romard to a \"atrange god' it ix written: \"Do not turn t\n'idols (Lev. xx, 4), 80 itis prohibited to look on the face\n'of auch a person in his anger. As to the question, What about\n'the anger of students ofthe Torah ? that anger is good in all\nits aspects, since, as we have been taught, the Torah is fre,\nand itis she who kindles that holy anger in her devotees, a\nitis written, \"Is not my word like asa fre? saith the Lord\n\n18 crwe zouAR TY [8\n(er xx, 26) The anger of scholar is for offences against\nthe Torah, its in hee honour, i is for the sake of the\nHoly One's glory and majesty. Therefore it says: \"For the\nLord thy God is a consuming fire, he is a ralbus God\"\n(Dest, 1, 24) But sa person becomes angry over purely\nsecular matters, this is no service of God, and no sin that\ntan commits i so Iiteally idolatry as this, since it actualy\n'ets up an idol in the very heart of him whois angered: unto\nsich a man one i ferbidden to speak or draw nigh. Should\nfone say, Dut, ate all this angers only a momentary impulbe\nffom which he may soon repent—wwhy, then, such severity\na thie? the answer would be, that in reality itis not thus,\nbecuase he has uprooted the holiness of his soul from ts\nplace and the \"other god\" has entrenched himself therein,\nznd will never lave him until by a great effort the person 30\n'iced completely purities himself and roots out from bia\njnner self that evil, and thereafter endeavours to sanctify\nhimself afresh, and to draw down holiness from above upon\nFhmsel; then only can there be possibility of renewal and\nsanctification for him.' Said R. Jose t9 him: 'Why only a\npossibilty of renewal and sanctification \" R. Judah replied\n'Consider this: when a roan uproot. the holiness of Wis\nsoul and is given admission to that \"strange god\"\npace—the \"strange god\" which is called\n'nan has become polluted and he polltes everyone with\n'whom he comes into contact, and holiness fees from\n\n1d, holiness having once fed, whatever the person may do\nterwards, twill not return tits place again\" Said R Jone:\nnd yet, how many who had defied themuelves are purified!\nR. Judah replied: 'Bot anger, in contradistinction to sins\n'which pollute only the body, pollute aso the soul and, in\nfet, the whole being, 'Therefore one must beware of sich\nAman and must \"keep the feast of unlavened bread\", that\nis, the side of holiness within, and not exchange it for the\nMother side\" to pollute oneaelt-and others,\n\n\"The feast of unleavened bread shak thou keep (tishmor),\nSeven days salt thou eat unleavened bread, as T have com\nsanded thee\" (Ex. xxaty, 18). 'This is the sphere called\nshamor (keep—Kirgylom, the \"Feminine\" emanation),\n\n186-1830) Tez.we (rxopUs) ng\n'therefore it says in regard to this feast, \"hep! These \"seven\ndays\" are not like the seven days ofthe feat of Tabernacles,\nwhich latter ate \"upper\" days (belonging to the world of\n\"Understanding\"), whilst the former ate \"lower\" days\n(belooging to the world of \"Kingdom\"). \"Therefore, on the\nfeast of Tabernacles the full \"Holle?\" i recited, whilst on\nthat of Passover (after the first day) only a part of it is\nsecitad. It may be asked, After the feast of the Passover has\n'been sanctified (om the first day). why is there a descent\ntw a lower plane on the queceeding days ? Is there not an\nancient rule that \"in holy things there must be continual\n[progress upward, not regression downward\" ?. Why, then,\njs not the \"complete\" Halle said on the remaining six days\nof the feast ? Why does the sanctification \"come dow?\nthese \"lower\" days? The answer would be as follows: Te is\n\\ritten concerning the High Priest: \"And he should make\nan atonement for himself and for his house\" (Lew. x¥1, 6);\nfrom which i s clear that he, being the medium of propit\nton, must first make atenement on his own behalf and then,\nbbe the means of atonement for his houschold. 'The same\napple ere: the grade of the Passover fast began tobe\nsanctified frat (on the frst day), and having been\n\nTd aa esc ba cabelas tne\ni \"eame down\", And what is the instrument of that sanctfi\n'ation? Israel which is below, when she counts the days of\nthe Omer (from the second night of Passover until the night\n'of Pentecost). And when these have been sanctified, this\n\"grade must be raised in order to ascend above, for when the\nhouse of the Matrona (Iiral, the \"beares\" of the Shekinah)\nis sanctified, it ascends to the upper region in order to unite\niteelf with those \"highe:\" days [1834] above (on the Feast\nof Weeks). Therefore we have to count the days of the Omer\nstanding, because these are \"high\" days. So, also, whenever\naman enters into those \"high\" days, whether it be with:\nprayersor hymns of prabe, he must pray or sing standing, his\nthighs taut, his feet firm, his body erect: the attitude of a\n'man, instinet with power, as distinct from the characteristic\n\n1 tie: the sme pi with the anion\n\n130 'THE OMAR IV [83a\nattimde of @ woman, which i sitting. Another reason for\nandngs hat the euntng ofthe ays ofthe Omer igsifes\nDsse-giving to the upper world, And because the counting\nfof the Omer is part of the mystery of the world of Maseu-\nTinry, therefore wis not obligatory for women, for itis only\nthe men who are obliged to count, in urder to unite all the\nattutes according to the Divine purpose. Similarly it is\nWetten (in regard to the pilgrimage w Jerwalem on, the\nthree festivals): Three times inthe year all thy males shall\nappzar before the Lord God!\" (Ex. xxith 16)—males but not\nFermales, because the mystery of the Covenant applies to\nmales but not to femules; cherefore the command to\nappeae\" being bound up\" with that supernal mystery,\nwomen are not obliged v0 keep it, We have also learnt in\nthis connection the mystery, that from every seven of those\n\"high\" days, one day of the lower days receives holiness,\nand that day i called Shabu'a (week), because it was saneti-\nfed by the seven \"superna\" days. And so its with ll the\nacrens of the filty days (between the necond night of Paseover\nand the night of Pentecost), or rather the forty-nine day\nand as there are forty-nine supernal days, seven days below\ntare sanctified, and every one of these days is called \"week\",\nbecause it ascends by means of those teven. 'Therefore it\nwritten, \"Seven complete weeks they shall be\" (Lev. xxtt,\n15), Decause they (ie the \"lower\" days) are ofthe Feminine\ngrade they are designated by a feminine form (oheba'\ninstead of skib'ah). And when they have been sanctified by\nthem (ie. by the supernal days) and the \"House has been\nprepared, so that the Wife (the Shekinah) may be united\nwith her Spouse, then itis ealled \"The Feast of Weeks\"\n(Pentecost), because of the \"lower\" days which have been\nhallwed by the \"higher\" 'Therefore itis written: \"In your\n'weeks\" (Num. xxvit, 26), beeause they are \"yours\", as\nIsteel is also sanctified with them. Hence, when forty-nine\ndays have been reached and passed, the fiftieth day, which\nreigns over them, symbolizes the mystery ofthe Torah (given\n'on that day), which possesses forty-nine aspects; and this\nAine he at at a he aig fhe Oe he we re\n\n1834] 'reeawe (ExoDUS) a\nday, by means ofthe impulse from below, brought forth the\n\"Torah complete with forty-nine agpecss.\" R. Bleazar quoted\nin this connection the verse: \"Yea, the aparrow hath found\nhouse, and the sallow (devon a es for herself, where se\n'may lay her young, at thy altars (Ps. txxxtv, 4). 'OF the\nbirds of fcaven,' he ssid, some make their dwellings outside\n{in the open) ard some inside human habitations: a, for\ninstance, the sallow, which makes her dwelling i\nand is not afraid. Why? Because all cll it\nwhat, then is the meaning of deror? Freedom,\n\"Ne should precaim dev andthe Aram\n'of deror is heru (Freedom). hese swallows make a nest in s\n'house and bring forth ltele ones andl dwell in that house for\nfifty days and then separate and go eich its own way and to\nwhatsoever place it desires, all being free. Similarly, itis\n'written: \"And ye shall allow the ifbsth year and proclaim\nfreedom throughout all the land\" (Lev. xxv, 10). Freedom\n'tvanates fom ths fifith year to all, and because ofthis the\n\"Torah which proceeded from that fiftieth day is called\n\"Reeedom\". Coneerming this it is writen, \"Graven (era)\nupon vie tablets\", which word. her contains the samme\nletters as. frit, which is. Freedom, and the Decalogue,\nWhich is the éssence ofthe Law is thus given its due appel\nlation, because whatever this supernal day brings forth is\ncalled \"Freedon'. Ie is the freedom of all things, ofall\nWorlds and ofall ereated beings, both above\n\n\"The children of Tscaél ate, when they left Egyps, tee\nkkinds of bread? one on their leaving, anleavened bread, the\n\"bread of afllicion\"; and the other in. the wilderness,\n\"bread from. heaven\" (Ex: XVt, 4). 'Therefore the essential\nsacrifice of the day (Pentecost, when the 'Torah was given)\n'was bread (Lev. ext, 17), and the others were additional\nthis, as iti written: \"And ye hall offer with the bread some\nlambs!\" ete, (Ibi. 18), for this was the bread by means of\n\\hieh the sraclites were endowed withthe superior wisdom\nof the Torah, and entered into her ways.\n\n'Now one has to consider: On the Passover the Israelites\n'emerged! from thelr subsistence on the fpiritual] bread called\n\nra THE ZOHAR Iv fr8j0-1838\n'jeayen\"([183b] to be nourished by the more honourable bread\ncalled Mazeak (unleavened). Now, when the fsralites ere\nworthy (on the Day of Pentecost) 10 ext a more excelent\n'bread, would it not have been more appropriate that the\nJeaven\" should have heen abolished altogether and not\nbeen in evidence at all ? Why, then, was that sacrifice based\nchiefly on leavened bread, as itis witen: \"They (the no\nloaves) shall be baken with leaven\" (Lev. xxi, 17)? More~\n'over, on that day (Pentecost) the \"evil inclination\" (leaven)\n'eame to naught, and the Toruh, called \"Freedom\", was\nthen giren, We may, however, explain by the following\npuirable. A king had an only son who fell seriously il. After\n| time the prince expressed a desire to eat, but he was\nTorbidden to eat any food ether than that prescribed by the\nphysicians, and orders were gives that for the set term of that\ndict no other viands should be found in the palace- All was\ncarried out accordingly, But when the prince was come tothe\ntnd of the period of his apecial diet the han was lifted, and\n{it was intimated that now he wis free to eat whatsoever he\nfancied, since it would not harm him. Similarly, when the\nIsraelites came out from Egypt they knew not the essence and\nmystery of the Faith, Said the Holy One: \"Ler them taste\n'nly the medicinal food, and before they have finished i he\nshown no other food sever.\" But when the mazeotk were\nfinished, which was the medicine by means of which they\nWere 10 enter and to comprehend the mystery of the Fath,\nthen the Holy One proclaimed: \"From now on they may see\nand eat leavened bread, because it cannot harm them!\"—\n'especially on the Day of Pentecost, when the supernal bread,\nwhieh isa cure of all ills, was prepared for them, \"Therefore\nleaven was offered to be burnt of the altar,\" and two olher\nloaves were offered with it, and the leaven was burnt by the\nfire of the altar, and it could not reign over and do harm to\nIsrael. Therefore holy Israel cleaves to the Holy One, blesed\nhie He, om this day (Pentecost), and if the Israelites had but\npreserved the two sides (symbols) of the two loaves they'\n'would never have been subjected to chastisement\n\n* accom the Tale het\n\nnen oflncen wer 0 be et\n\n1836) 'ezawe (rxopUs) 133\n'Ney Year's Day is day of judgement for those who have\nnot accepted the healing food, and have neglected. the\n\"medicine\" ofthe Torah forthe sake of another food, which\nis leaven. For on this day that leaven'\" ascends and accuses\n'mankind and speaks evil against all whom it can malign in\nAny wise. And at that time the Holy One, blessed be He, sits\nin judgement over all and pronounces His decrees in regard\n'toaall the spheres, 'Therefore, when He gave the 'Torah to\nIsrael He gave them to taste 'of that superna bread of the\ncelestial reali, namely, the manna, by micans of which they\n'were enabled to perceive and peneirate into the mysteries\nof the Torah and to walkin the straight path, However, this\nsuject has been elucidated by the Companions in connection\n'withthe mysteries to which we hate already refered\"\n\n, Simeon and his son, R. Eleazar, were out walking one\n'day, accompanied by R. Abbs and R. Jose. As they went\nalong, they beheld ahead of them an oli man, who led by\nthe hand a young child. R. Simeon, on perceiving them,\n\n'xchimed, turning to R. Abba: \"Assuredly, ove shall hear\nnew and instructive expositions fom that old an.\" So they\nwalked on more quickly, and presently overtook the couple.\n\n\"Thou travelest in heavy garments, Who att\nstranger eeplied: 'Tam a Jew.' Said R. Simon:\n\nshall hear new interpretations to-day from thee. Whence\nart thou?\" 'The old man answered: 'T was wont ntl but\nlately to live retied from the world, «recluse in the desert,\nwhere I studied the Torah and mediited on sieved mates\n\ntbut now Tam come into the midst of the habitation of men,\nto sit inthe shadow of the Hely One in these days of the\nseventh month.\" &, Simeon rejoiced and sud: \"Let sit\nown, for verily the Holy One has sent thee to us. By thy\nlife, we shall hear words from thy mouth of those which\nhave fen planted ia the desert concerning this seventh\nmonth, But why art thou now so far from thy place of retire~\nent, and shy bent upon ising thy dvelling elsewhere?\n'The olf man replied: \"From this question I can see shatchou\nlackest not wisdom, and that indeed thy ssords reach the\nrnament of wivdoo itmelf' Then he hegan t0 speak ae\n\n134 'vue Z0KAR IV [2830-1840\nfellows: \"Tt is written: \"And in the wilderness where thou\nfnst seen how thatthe Lord thy God bare thee asa man doth\nyear hie'son in all the way that ye went, until ye came unto\nthis place\" (Deut. 1,31). This verse ought surely to run:\n\"And in the wilderness where the Lord thy God bare thee;\nwhat isthe significance of the words \"where thou hast seen\"?\n'The answer is as follows. 'The Holy One led Israel through a\nterrible wilderness \"wherein were fiery serpents and scor-\n\nreaned to the number of sixy\n'yriad souls, the Holy Kingdom was strengthened ard\nstood firm, high abore al, and the Moon was illumined, and\nthus the wicked dominion, the \"other side\", was subdued,\nand the Holy One brought the Israelites out in order to lsd\nthers through the wrrble wilderness, the yery realm and\ndomain of Samael the wicked, in order that the evil power\nright be broken and the ruler of the regions of darkness be\ncnished, that it might rear its head no more, Had the\nTesacites not sinned, the Holy One would faye resolved 10\nremove him altogether from the worlé. 'Therefore He led\nthem through his very deminion and territory. But when\nthey sinned the serpent stung then many a time, and then\n'vas fulfilled that which was written: \"He shall bruise thy\nhead (rsh) and thou shalt bruise his hel\" (Gen, ttt, 15)—\nthat is to say, Tsrad first (besroth) based his head, bat\nDeemse Tater they knew not how to guard themselves\nagainst him he finally smote them and they al fll dead in\ntHe wilderness, and then the other half of the verve. was\n{alfiled: \"and thou (i. the serpent) shalt bruise his heel\",\n'And forty years long were they chastised by, him, which\ncorresponded to the forty ashes of the judges, Therefore it\nsays: \"where thou hast sen\", 'They sare with their own eyes\nthe price of the desert, a prisoner bound before them and\nthey took hia loe and posseasion, And a0 1 alae sepacated\n'myself from the haunts of men and departed to dwell in the\ndasert in order to beable better to meditate upon the Torsh\navd to subdue that \"other side;\" Besides, the words of the\n\"Torah can best sink jnto the soul there in the desert, for\n\nBaa] 'qeaawe (ExoDts) 135\nthere fs no light except that which isues rom darkness, for\n'when that \"other side\" is subdued the Holy One is exalted\nfn glary. In fact, thee can be no true worship except it\n'issue forth fom darkness, and no true good excep it proceed\nfrom evil. And when a man enters upon an evil way and\nthen forsaken it the Holy One is exalted in glory, Hence the\npeafection of all things is attained when good and evil are\nfir ofall commingled, and then become all good, for there\nis no wood so perfect ds that which issues out of evil, The\ntivine Glory is extolled and extended thereby, and therein\nlies the essence of perfect worship. And as or us, we remained\nin the desert throughout all the days of the year in order to\nsubdue there that \"othr side\", but now, when the time for\nthe divine worship from the side of holiness has come, We\nreturn to an inhabited place where the worship of the Holy\n(One is carried on, Mereover, now in the season of the New\n'Year the time has come for that serpent to demand just\nfrom the Holy One, and he rules there at present, and there-\nfore we went away from there and are came to an inhabited\nplace?\n\n'The old man then proceeded to discourse on the verse:\n\"Blow the trumpet in the new moon, in the time appointed\n'on our solemn feast-day\" (Ps. Lxxxt, 4). He said: \"Now is\nthe time when the mighty superal judgement is awakened,\nand with it the \"other side\" also gathers force. And with\nthis access of fore it ascends and veils the Moon that She\n'ay no more shine, and She falls entirely under the influence\n'of stern Justice. Then all the worlds and spheres come under\nthe ais of judgement, both celestial and terrestrial beings,\nand a herald makes proclamation throughout all the firma\n'ments, saving: \"Prepare the Throne of Judgement for the\nLard of al, since He crmeth to judge all words\" Here isa\nmystery which was revealed to us during our sojourn in the\ndesert. Why is supernal justice couse to atvity just on this\nflay? Becatse all mysteries and all glorious sanctifcaions\nare centred. in the mystery of seven. And the supernal\nSeventh, the upper world, called \"the world to come\", is\n'therealm whence lights derive their brightness. And when\nthe time arrives when those blessings and sanctifications are\n\n126 THK 20) [184-1895\nto be renewed with fresh light, all the conditions in the\ndiferent worlds are passed in review. Then all these prepars-\ntions ascend from earth if they are fitting, but if nor, then it\nis decreed that the Moon is not to shine tll the sinners have\nbeen separated from the righteous. 'Then judgement is\nawakened, and from that judgement the \"other side\" gains\nstrength, and the Accuser demands that the wicked should\nbbe delivered unto hin—for concerning him it is written,\n\"He searcheth out all extremities\" (Job, xvi, 3)5 and he\n'causes the light ofthe Moon to be concealed, as we have sui.\n'And sshy are the wicked not delivered into that Accuser's\nInandls ? Because isnot the will ofthe Holy One to destroy\nHis handiwork, But that \"other side\" is encased in a\npowerful shell which cannot be broken, except by means of\nthat counsel which the Holy One, blessed be He, gave ©\nIsrael sehen Blow the tramp in the new mows,\nin the covering (bake) of our solemn feast-day\", in order\nto break that \"covering\" (hese) which prevents the Moon\nfrom shining. And when the Israelites blow the trumpet here\nbelow the voice thereof sinites the air and breaks theough\nall firmaments until it reaches the mighty rock which cavers\n'up the Moon throush the evil power of the \"other side\n\nand when Satan, who has ascended and stands above, per-\nceives that Mercy has been roused [1848] he becomes con-\nfused, and the trumpet's voice exuses the strength of the\nAccuser to depart frem him, and the vie of judgement t9\nbe hushed and rigorous punishments to be revoked, And\nwhen Mercy is roused from below another supernal trimpet\nIsroused and brings forth 2 voice, which is Mercy, in the\n'upper sphere, and woice meets voice, and the awakening\nbbelow causes an awakening above, IF it should be asked, how\nthe awakening below can have such an effect on the higher\nsphere, the answer is this. The lower world is abways im a\nreceptive state—being called \"a good (precious) stone!'—\nand the upper world unly communicates vit according 0\nthe condition in which iti found at any given time, If\nshows a smiling countenance, light and joy from the world\naabave pour down upon it; but if it be sad and downcas, it\nreceives the severity of judgement, as itt written, \"Worship\n\n389) 'Tetawe (exopus) 137\nthe Lord in joy\" (Ps ¢; 2) thatthe joy of man may draw\ndown upon him supersal joy. So, too, does the lower sphere\natlect the upper: according tothe degtee of awakening below\nthere is awakening and heavenly joy above. 'Therefore the\nIsraelites haste to awaken the voce ofthe trumpet, which is\ncompounded of fre, water, and wind, and all are made one\nand the voice ascends and strikes that \"precious stone\",\n'hich then receives the various colours ofthis voice and\nthen draws down upon iteelf the attribute from above,\naccording tothe colour which it shows. And when itis duly\n'prepared ly this voice, Merey iues from on high and rests\n'upon it, 50 that itis enfoied in merey, bots above and below,\n'Then is the \"other side\" thrown into confusion, and its\npower weakened, so that it lacks the strength to accuse, and\nthe \"precious stone\" iit up on both sides, from below and\nfrom above. And when is that light shed from the world\nabove upon the ways of men ? Verity, on the Day of Atone-\nment. On that day the \"precious stone\" illumined withthe\nlight from above, which emanates from the splendour ofthe\nwotld to come. 'Therefore Israel prepare a goat here below\nfor the Day of Atonement and send it forth to that terrible\ndesert which is under the dominion of the Accuser. 'That\n\"other side\" isthe central point of the waste places of the\n'work, just as the cents poing ofthe whole inhabited world\nis cccupied by the \"holy sie\", and therfore Jerusalem is\ninthe centee ofthe inhabited world. The kingdom of heaven,\nhich isthe side of holiness, is fixed at two points, one its\n'own and one helonging to the world to come. 'The upper\npoint is hidden, and therefore it has two points. Under ita\nOwn point i Jerusalem, the centre of the inhabited world.\n\"The point which takes from the hidden supernal Mother is\nthe terrestrial Paradise, which is in the centre of the whole\nworld In the centre ofthis Paradite thereis a hidden super-\nnal point whichis not manifested, and a pila rises within\n'that point from below, and from thence issue waters which\nspread to all four sides of the world. 'Thus there ure uhree\nPoints which stand one upon the other, lke the three sections\n'of the 'Torah (Lave, Prophets, Writings).\n\n\"Observe this: the goat which the Israelites sent down to\n\n18 Tite 2004 1Y [184b-850\n'Arse, into that desert, vas sent withthe intention of giving\n1 the \"other side\" portion, so paeifying and keeping it\n'occupied that it might not do harm to the sons of the King\ndom, But it may be objected: \"Why, then, was it necesary\ntm have two goat one \"to the Lord\" and one to the 'ther\nside\"? The anpwer to this question can be gathered from\nthe following parable. A king once became angered with his\nson, and he ealled to that minster whose office it was t0\n[punish offenders that he might be at hand to chastise his son\n'on the morrow. 'The minister, in high spirits, was overjoyed,\nnd entered the palace to partake of food thee. The prince, on\nsering him, thought to hitnself \"Surely, that men comes\nhere to no good purpose, but doubtless because my father\nis angry with me.\" So-what did he do # He straightway went\nin unto his father and persuaded him to forgive hima. 'Then\nthe king commanded that a banquet should be prepared for\nhim and his eon, but that the minister should not be tld\nthereof, for, he thought to himielf, should he get wind of\nthe tepast which have ordered (18a] for myself and my\nson, he will disturb our meal. What, then, did the king do?\nHe called to his chamberlain and said unto him: \"Prepare\nfrat' meal for this esinioter, i order that he may inaging\nthat Tam showing him a mark of special favour by giving a\nTanquet in his honour, and s be satisfied and. depart,\n'without knowing anything ofthe previous meal which I have\ncommarided thee to prepare, and which we shall consume\nwhen he is gone, Therefore let him, as T have said, take his\n'part and then go, that our joy may be complete and undis~\nturbed.\" And so it was dane. Now, if the king had not deat\n'thus with his minister and his son, the former would not\nthave lef the palace, and the feat of forgiveness would have\nbeen marred. Similariy, the Holy One said to Tsract: \"Pre-\npare Ye two goats, one for Me and one for that Accuses, in\n'order that he may imagine tha he is participating in My\nteal, but in reality may be quite unaware of the true meal\n'of our joy. Let him take his part and go his way and leave\n'My house\" As the \"supernal Mother\", the world to cane,\n'comes doven to dwell in the palace of the lower world in\nonder that all faces should be Heup there, it fe meet that the\n\n1854) 'Tezawe (zxoDus) 139\n'Aceuser should not be found mn its holy presence, neither\nhhe nor any other of the ministers of judgement, when it\ndispenses blessings and radiates light upon all things and\nfreedom unto all creatures, and Irae takes ofthese blessings.\nFor when the \"world to come\" enters into its palace, the\nlover world, and finds that t rejoices with its children ie the\nvost excellent meal, it bleses the table, and all the workds\nare blesed, and al s joy and radiant looks. Therefore itsays\n(Gn regard tothe Day of Atonement):* \"That ye may be dean\nfrom all your sins before the Lord\" (Lev. xv, 30) It is\n'written: \"And Aaron shall cast lots upon the nyo goats, one\nJot forthe Lord and the other lot for Azazel\", 'This gives\nthe Accuser great joy : that God should take a Jot with him,\nand, ait were, invite him by the Holy. One's own desire\n'and invitation, But he litle realizes how that the Lord\ncoal of fire on his head and pen the heads of al his legions,\nHaman, too, \"went forth that day joyful and with a glad\naie atbc y, naka wide Se pods Which Te\ngiven him. But when the Supernal King comes in unto the\nMatroaa She pleads before the King for Herself, for Her\nchildren, for Her people, and even when Isr! is in exile,\nit they pray allthis day tong (on ee Day of Atonement), She\nascends unto the Superal King and pleads for Her children,\nwhereby all the punishments vhich the Holy One is about\n{w inflt upon Edom (Rome) are decreed and fixed, and in\naddition, hose concerning the unsuspecting Accuser himself\n—for though he knows it not, eis destined to be done away\nwith, asi 6 written, \"And death will be swallowed up for\never\" (Ist. xxy, 8). So Esther said: \"For we are sold, Lan\nmy people, to be destroyed , .. for the enemy could n\n'countervail the king's damage\" (Ibid. vti, 4). And then:\n\"Haman was frightened before the presenee ofthe King and\nthe queen\" (Ubi. vit, 6). Then radiant looks and perfet joy\nprevail and Tseael enters into freedom on that day. And\nfrom that day.on freedom and joy reign manifestly over\n'them, and the Holy One wills to associate Himself with them\nin joy theneeforward. And as the Israelites gave Sauna\n'portion in-order tha he migh lave them alane and in peace,\nSo als die they give portion to the pagan nations (the\n\n130 'Tne OMAR IY [1850-1875\noffering of seventy oxen on the Feast of Tabernacles for the\nseventy nations) in order that they might lave them alone\nhere on earth below\" [1873]\n\nTR. Simeon wept and rejoiced, 'Then they ified up their\ncyesand saw five perons approaching, who were evidently\ndisciples ofthe old man, since they followed him as though\nsecking t speak with him, 'They all rase and R. Simeon\nturned to him and said: 'And now, what is thy name ?\" He\nreplied: \"Old Nehora i my name: I am so known to distin~\nZuish me from another Nehorai who is among us\" R, Simeon\n'and his companions then walked on with him a distance of\nthree miles, accompanied by the five newcomers, to whom\nR, Simeon said: \"For what have you come here?\" 'They\nanswered: \"We came to find this old man, the waters of whose\n'wisdom we imbibe in the dese.\" Then éame R. Simeon and\n'ised the old man and ssid: 'Neorg is thy name, and light\n(ehara) dwells with thee indeed 'Then he turned to the\n'Companions, and sid: 'He reveaeth the deep and secret\nthings; and He knows whit isin the darkness, and the light\nddweleth with Him\" (Din. 1, 32). Why does He reveal\n'them ? Because He knows what is in the darkness; for, were\nit net for darkness we would not knowr what fight is, \"And\nlight dwelleh with Him.\" What light is that ? Te is the ight\n[1873] which is revealed out of darkness. And as to us, out\n'of the darkness of the great wilderness this great ight has\nsen 10 enlighten us. May the Merciful One let 1s light\ndlwell with thee in this world and the world to come.\nTR. Simeun and his companions then journeyed with the\nfold man fora further three miles, and then he asked him:\n\"Why did not thy fie disciples accompany thee from the\nfirst? He replied: 'I did not wish anyone to be troubled on\nsy account, but from henceforth they shall go along with\nte, sing that they have corn.' \"Then they went theit way\nand R Simeon his, Presently R, Abia said: \"Now we know\n\ntye nest pups the i desing nares ith the\nstand the purr eles of the Dok of Atoneent a the olin\niipvumes ofthe Feat of Tabernacle, re ade up ma of gents\n'hich belong in ety other pats the Zotar a seu i one\n\"omit fo here\n\n1878] 'Teawe (exonUS) a3\nthe name of thet ancient, but he departed without having\nlearnt the name ofthe great Master with whom he conversed\"\nSaid R. Simeon: 'Thave learnt fcom him not to tell (without\nbeing asked,\"\n\n[872-1880\n\nxox, 11, 35\n\nAno rue Loxp sraxe unto Moses savin: Watts\n'wou TAKEST THIF SUM OF THE CHILDREN OF ISRAEL\nAPTN THELE NUMME, THEN SHALL THEY GIVE EVERY\nMAW -AN EXPIATION #08 His SOUL UNTO THE LORD,\nTt has been laid down that no blessing from above ean rest\non anything that is couned, Why, then, it may be asked,\n'were the Istaclites counted, as we readin ti verse ? The\nttuth s that an expiation, x ransora, was obtained from them,\nand he counting did not begin until the whole ef that ransom\n'was collected and reckonel up. Moreover, first the Tsraltes\nwore blessed, then counted, and then again blessed. On.\naccount ofthis double blessing \"there was no plague emong\nthem when they were numbered. And why should a plague\ncoro when the paopla ara nutatored ? Beene Binning dose\nindeed not ret on what is tumbered, and a soon asthe\npower of the blesing has departed the \"other side\" takes\npostesion and is-able to do mischief. \"Therefore a ransom\ntwas taken in order that the counting should be applied to\nthat and not tothe people itself. (2884)\n\nRR. Jose and R. Hiya were once walking together. 'They\nwent on unt darkness el 'Then they sa doin and conversed\n'pon many subjects undl dawn appeared, when they rose\nup ence more and continued on their way. Said R, Kiyar\n\"Lock at the East, how is face begins to ligheen ! Now all\nchien of the East who inhabit the mountains of ght will\ntbe worshipping the light which heralds the sun before it\nappears. For the sun himself has many votares, but these\nare the worshippers of his harbinger, which they call \"the\nfodof the shining pearl, and their oath s by \"Allah of the\nshining pearl. Yeu say net that thi worship iil, for there\nis a wisdom init known from former ancient days. When\nbefore the rising ofthe sen the light shines forth, the angel\nappointed to rule and guide the sun steps forth with the\nholy letters ofthe superna blested Name inscribed upon bis\n\n1886) ki-T1sA (Exons) 33\nbrow, and in the power of thowe letters open the windows\n'of Heaven and fics out. 'Then he enters into the aura of\nbrightness whieh surrounds the sun and wait there tl the\nsum himself aries to spread is light over the work. And\nthe same angel whois the guardian af the sun is appointed\nalso over gold and rubies; therefore the sun worshippers and\nthe votares of dawn worship that ange, and by cera spots\nand signs which they know from tition and which they\nperceive in the sun, they' find the pice of gold and rubies\nSaid R, Jose 'How long will all these pagan worships\ncontinue! Surely \"Soochood henne eet on which toatand!\nFR Hiya replied: \"Is writen, Te lip of euth shall be\nestablished forever; but a lying tongue is but for a moment\"\n(Bro x, 19). Now, f the objects of men's worship were\nAhemecves fae, it would be a you say. But, in ft, the\nlight and the splendour which we behold are true; the stars\nloti the firmament are true, because men in thei foolisk-\ntess and lack of sense, mistake these things for God, and\nfall them so, shall God destroy His own work ? But in the\ntime that i to be (the Messianic era), not the stars nor the\nsun will be destroyed, but they who persist in the worship\nthereof, and thi, infact in just what the verse im\n\"The lips oftrath shall be established forever\" thin refers\nto Tsrac, who s \"the ip of truth in that she proc\n\"Hear O Israel, the Lord our God, the Lord is one\"*—the\nery esenoe of truth; and the Shew'a concludes with the\n'words, \"I the Lord your God am truth\". The second half\nOf the verse we may translate not, \"a lying tongue is but\nfor a moment (rp'a)\", but, more fterally, \"until I, Tac,\nshall find res (egy al) from my hard burden.\" For in tine\nto came the lying tongue of those who call that ching \"go\"\nwhich is not God will be destroyed, But of Israel it ia\n'writen: \"This people have I formed for myself; they shall\nshew forth my praise\" (ia. sit, 31). I remember walkig\nfoce with R. Elestar, and meeting, while on the way,\nGentile worthy (hegemon). Said he to R. Eleazar' \"You ae\nswell sequined with the Jewish Holy Seriptures 2\" \"Tam\"\nreplied R Blears. \"Yous, do you ot,\" proceeded the Gen-\ntile, \"that your Faith is trth and your Seripturs likewise,\n\ntit ME ZOHAR IY (1884-1885,\nwhereas our faith is a lie and our Seriptures a lie also?\nBuc itis written in your oven Book: 'the ip of truth shall be\n'established for ever; but a lying tongue is but for a moment'.\n[Now we have been established in our kingdom from ancient\ntimes; ithas remained with us for generation after generation,\nand itis 'established for ever'; whereas your kingdom was\nshort-lived and was soon taken fom you, and in you were\nfuliled the words, 'the lying tongue is but for a moment.\"\n\"Then said R. Elewzar unto hirm: \"I see that you are well\nversed in Holy Scripture, A curse light [1888] on you ! Were\nit written, \"has been established', you would be right, but\nit says is 'ell be established', which means \"Truth will\nthe future be established, even if is not established now.\n[At present the lip of lies stands erect and the 'lip of uth\nTies prostrate. But in the future truth will rise ereet and\nblossom forth from the midst ofthe earth.\" Said the Gentile\nto him: \"You are indeed right, and blessed is the people\n'which poasesses the truth, and the Seripture thereof!\" Later,\nsc that he had become a Jew.\nThey thea went on till they came to a field, where they\nhalted for prayer, After this they exclaimed: 'From now on\nlet us unite ourselves with the Shckinah and discourse on the\n'Torah as we go.' R. Jose then began by quoting the following\nverse: \"Behold, all they that were incensed against thee shall\nhho athamed ancl confounded\" (Ie. xtt, 14). Said he: \"The\nHioly One, blessed be He, will in the time to come bring to\n'pass all those good things which He promised Tsrad through\nthe true prophets, and in the hope of which Isruel was able\nto suffer s0 muck in exile. For were it not for those glorious\n'promises which they see written in the Seripture, and which\nthey await so eagerly, they, would have had no strength\n'wherewith to withstand the rigours of exile; but asi i, they\nrepair to the howes of study, open the holy books, and read\ntherein of all those good things which the Holy One: has\npromised them, and are comforted in their exile, The other\nnations, however, mock and insult them, saving: \"Where\nis your God? Where are all those good things which ye\ndeclare promised to you and because of which all the\nnations of the world will be ashamed oF confounded before\n\n1888] KE TIBA (sxopUs) 135\n'you 2\" So itis written: \"Hear the word of the Lord, ye that\ntremble at his word: your brethren that hate you, that cast\n'you out as impure for my Name's sake, said, Let the Lord\nbe ploritied—that we may behold your joy !~they shall be\nashamed\" (sa, t4Vi, 5). \"Ye that tremble at his word\" are\nthose who have endured much evil and many reproaches,\none after another, as itis written, \"We have heard a voice\nfof trembling, of fear and not of peace\" (Jer. xxx, 5), \"Your\nbrethren that hate you ate the sons of Esai—\"thove that\ncast you out as impure\", as it says, \"They eried unto ther,\nDepart ve, it fs unclean' (Lam. 1 15), for no people in the\n'world despises Israel so utterly, spitting in their faces with\nthe utmost contempt, a do the sans of Edom, wha say unto\nthem: \"Ye are all impure ike a menatruart\". \"For my\nname's sake, let the Lord be glorified\": they say, \"We are\nchildren of the living God and: His Name is sorted in us,\n'we reign over the world beciuse of him who is designated\n'great'—an it says, \"Esau, her great (eldest) son' (Gen.\nYat, 15), snd God ie algo ealed * great (Pr. ext, 9),\n'whereas ye are the smallest ef all—'Jacob, her smallest san\n(Gen, xivu 15); where, then, is your God ? Where are all\n'those good things which are to make you the envy\" of all\nother nations? We would greatly lke to see that oy of yours,\nGf which you boast, saying, 'they will be ashamed'. (Phe\nHoly Spirit, however, echoes: \"They will be ashamed !)\n\nSaid R. Higa: Ici indeed so: we see, nevertheless, as did\nalso the great ones who were in this world in earlier years,\nthat the exile is prolonged and that the son of David (the\n'Messiah) has not yet appeared,\" R, Jose replisd: \"Yes. But\n'what sitet enables Irae tw endure their exile for so ong ?\nTe is those promsses which the Holy One has given them, a5\n'we have pointed out; 30 that when they go tothe synagogues\nand houses yf study' and see all thote consolatns, all those\n'comforting and sure hopes, they rejoice in thei hearts and\nare able to endure all that comes upon them: otherwise they\n'Would not be able. Said R. Hiya' \"Troe. And all depends\nfon repentance, But shouldst thou imagine thst they could\nat this time all together rouse themselves t repentance,\ntell thee, no, they could net, Why ? Because itis wntten:\n\n136 'run zouan wv [2880-1892\n\"And it shall come to pass, when all these things are come\nupon thee . and thou shale call thers to mind among all\nthe nations whither the Lord thy God fath driven thee, and'\nshale return tnto the Lord thy God... then the Lord thy\nGod will turn thy captivity «and vill return and gather\nthee from all the nations . .. If any of thine be driven out\ntunto the utmost pars of the Heaven, ffom thenee will the\nLord thy God gather thee - \"\" (Deut. ax, 1-5), As long as\nthe whole implication of this passage remains unfulfilled,\nrepentance cannot [:8ga] show itself among them. Sad\nTR Jose: \"How hast thou closed up all ways and istues of\n'escape aginst the benighted children of exile, leaving no\nloophole nar any ground for courage or hope ! For there will\nsasuredly be many-—as there have been in all generations—\n'who will wich neither the long exile nor the furure reward,\nand will becak lowe from the precepts of the Torah and\nbbe absorbed in other nations! Not so, It says: \"Like as a\n'yornan with child that draws near the time of her delivery is\nin pain and eries out in her pangs, s0 have we been before\nthee, O Lord\" (laa xxvt, 17). Now the normal time of\npregnancy is nine months, but it frequently happens thit\nte childs born only a few days into the ninth month: yet\nall the pain and pangs tke place in the ninth month, to\nmatter whether the full time of pregniney has elapsed, So\nabo with Israel: Once they have tasted the pangs of exile,\ns0 soon as they repent they will be locked upon as though\nthey had indeed endured all those thingswhich are mentioned\nin Scripture, all the more so a: really many tribulations have\nbefallen them since the exile hegan.\n\n'It is written: \"When thou art in tribulation and all these\nthings are come upon thee in the end of days\" (Deut, 1¥, 30).\n'The great Tove which the Holy One has bestowed upon\nItrael may be illustrated by the following parable. A king\nfad an only son whom he loved dearly, and because he\nloved him he entrusted to the queen, bis mother, the while\nce of his upbringing and his instruction in the right manner\nof life. In course of time the son committed some misdeed\n'which offended his father. 'The king punished him and then\nforgave him. But lol 'The prince again offended, and this\n\n1893] xr tisa (#xoDUS) 137\ntime the king was very wroth and expelled him from the\nalice in disgrace, The young ran departed, but, instead of\nTrgiuming x new life and adopting the path of Nite, 30\nthat his father, hearing of hi plight, slould long for is\n'etur, he said to Himielf: \"Since Lam out of my father's\npalice I ean behave as [please and he went and associated\n'with harots, polluting himself their filth, and was alway\nto be found in theie company. 'The queen, his mother,\ninquired every day about him, 40 that she knew allah\ndoings from day' to day, including his association with\nhavo, and she wepe biter and grieved over her son, One\nday the king entered iso her chamber and found her erying.\nHeasked her: \"Why weepest thou ?\" She replied: \"Should\nnot weep when our son is away from the king's palace,\ncomorting with hurls?\" Said the king: \"For thy sake\n{il et him come beck, but thou must be responsible for\nhim.\" She replied: \"I willbe.\" Suid the king: \"That being\n$0, we must not Fetch him publicly by day, since ie would be\n4 dishonour for us to vst brothel in search of him. Hal he\nfot so utterly disgraced himself, I would have gone to fetch\nfin with reat pop atthe had of all my ary, wth\ntrumpeta and songe of joy for ove seconde\n\n'pedal bodyguard to ort hin at his sigh ad ath lf,\n0 thatthe whole world would be filled vith awe and know\nthat he isthe king's son. But nov that ke has besmirched\nmy honour, he must return secretly, that no one be aware\noF i So the prince was brought back prvily tothe palace,\ntnd the king gave him over to his mother. After atime he\nimischaved himslf yet again. What then did the king do?\n\"ie threw mother and von together out ofthe palace, saying:\n\"oth of you must now be east out and go, and suffer exile\nand punishment, for Tknow in my heart thar, when ye shal\nfuer together, my son will really repent Simiaey, the\nsmelter are sons ofthe Holy King, who let them go down\nino eapivgy, n Egy. Shouldst thou +), Bat at that tine\nthey had not sinned, the answer would be that what the\nHoly One had decreed (to Abraham) \"between the pieces\"\n(of he sacrifice, Gen. x¥, 6-21) had to be fulfilled and also\nAbmham's question, \"Whereby shall [know that T shall\n\n18 THe ZONAR TY [80-1898\ninherit it 8), was a [1g] cause of Frac' baniah-\nInent in Egypt. However, until they went out from Eaypt\nthey were not yer a nation and dd not appear ina fiting\nSah, Tis writen: \"As the rose andng thorns 301s love\nanon the daughters\" (8S. th 2). The Holy One desied 40\nshape Taracl on the celestial partera, so that there should be\nme rose on. earth, even as iti in heaven. Now, the rose\n'which gives out a'sveet arom, and is conspicuous among\nall other roses isthe one which grows among thors. 'This\nisthe nature of ree, Therefore He planted \"roveress\" t9\nthe number of seventy couples -esch consisting of male and\nfemale—namely, the seventy souls descending from Jacob,\n\"and placed then all between the thorns. And thes thorns,\nssso0n asthe roses were among them, brought forth branches\ndni leaves and ruled qver the work. When the Holy One\nfame to pluck the rose from among the thors, then the\nhater dried up and became worthless, When He went 0\ngather this rose—that isto sy, to bring His first-born son\nfut From Egypt—the King came with many mighty angele\nhosts with banners fying, 2nd delivered His first-born out\nof bondage with many mighty deeds and brought him unto\nHis Palace, and there he dwelt for long time with the\nKing. When he sinned against his Father he was reproved\nand punished by Him, as eis writen: \"And the anger ofthe\nLord was against Isac, and he delivered them into the\nfunds of the spaters . <2\" (Judges at) 14). And when he\nsinned again and rebelled against hi Father he was driven\ncut ofthe Fathers house. Then what dd the Taraelites do?\n'hey sow that they sere driven away to Dabylon, so they\nIecame reckless and mixed freely with the heathen nations,\ntook foreign Women as their wives, and eat children from\nthem. Withal, however, the \"Holy Mother\" (the Shekinah)\npleaded ther eaue and protected them, And because Israel\nsnisbehaved thus, the Holy One sai: \"Let my' son come out\nirom his soiourn by himself, because he has profaned himself\nIt would he unseemly for Meto go there and bring him out\nMyself, manifesting signs and wonders as before.\" So they\nretuened from Babylon alone and yithout assistance, without\nSigs and wonders, but in separate groups, weary and\n\n1896-199) KI Tiss (sxopus) 139\n'poverty-stricken, and returned to the King's Palace in shame;\nand the \"Holy Mother\" vas responsible for them, Then\n'hey' sinned yet again. What did the Holy One do ? He drove\nthe son from out of His Palace, even as He had done the\nprevious time, and his Mother with him, and He sad From\n'now on let the Mother and Her son suffer many: alictions\ntogether\", as it is written, \"For your transgressions was\n'your mother sent away\" (Is, t, 1). And this is the signifi-\n'cance of the words: \"When thou art in tribulation and all\nthese things are come upor thee in the end of days\". What\nis \"the end of days\" ? Tt designates the \"Holy Mother\"\n(Shekinah, seth whom the children of Isrcl suffered to-\n{gether all the tribulations of exile. And if they only repent,\neven one suffering or one sorrow would be considered a5\n'equivalent to all the suffermgs which were decreed as their\nportion; but if they do not a0 repent they will have 1\nremain in exile until the \"end\" draws nigh to compl\nyea, throughout the length of al its generations, as the Holy\n'Lamp (R. Simeon) has told us, quoting the words: \"And\nif it be nor redeemed within the space ofa full year, then the\nFhouse tha i in the walled city shall be established for ever\n\nWout hie generations\" (Lev. xv,\n4). Yea, verily all depends upon repentance ? Said R. Hiya\nIndeed, thw at right ! And therefore the ewe i prolonged,\nbut the Holy One will accomplish all His promises to them\nat the \"end of days\", as it is written, \"And it shall come to\npass in the end of days that the mountain of the Lord's\nhhouse shail be established in the top of the mountains, and.\nshall be exalted above the hills, and all nations shall low\n'unto it\" (ls, 11, 2)! [1900]\n\nIn regacd to the intimation which God gave to Moses,\nthat although Israel wil sin against Him in every generation\nHe does not desire anyone to rise up and accuse them, what\nactual examples have we? One is the prophet Hosea, who\nfirst said, \"The beginning of he word, of the Lord by\nHosea . (Hosea 1, 2), but soon after tad to proclaim,\n\n\"tere inthe orignal ic 4 pata dette enon 2\n'Avett Abjuham and \"he Cup of Heneicion™ aed athe\nespresonntap 4 he oven\" ad \"ed Of da\n\n140 THE ZOHAR IY [r900\n\"Yet the number of the children of Tsract shall be as the\nsand of the sea...\" (hid. tt, 1), Le. although he began with\nsccutations he had afterwards to proclaim blessings. There-\nfore the prophet blessed them with many blessings in order\nto move them to repentance, to turn them to their Father in\nHeaven, and he ceased interceding until the Holy One\nforgave their sins and they were purified before Him. 'The\ncis true of Elijah, For what do we read concerning hien ?\ndhe came and sat dawn urider a juniper tree, and he\nequested for himself that he might die\" (x Kings ts, 4).\nHe ssid: \"Lord of the world, 'Thou didst send a woman to\nTerael whose name wis Deborah, and abe caused ther to\nrepent, as it is written T Deborah arose, that T\nbut I came and\n\n'What dos thou here, Elijah ? At first thou\ndst show zeal on behalf of the Covenant, which when T\n'cbeerved I ae pla for these of thy jenny on My behalf,\nin segaed to that Covenant, and sp T took it with the consent\n'of Moses and gave it to thee\"\"—for itis written: \"Wherefore\nsty, Behold T give unto him (Phineas-= Elijah) My Covenant:\npeace\" (Num. xxv, 13)—\"and now, as this Covenant of\n'sno longer right for thee to sand forth as\n\nthou must let thy zeal lie fallow and\nleave the punishment of My people to Me, even as in the\nbeginning, when it was mine, [left it in another hand, and\ntid not accuse them.\" We have learnt that at that moment\nfhe lost the gift which Moses had given to him, for it says,\n\"He went in the strength of that meat forty deys and forty\nnights unto Horeb, the mount of God\", Why dit he go there?\nIn order to demand the return of the Covenant from him\n'who acquired it of old on the mount of God. Said Moses\nto him when he made this demand: \"Thou canst not receive\nit from me, goto the litle ones in Israel (those who are about\nto be circumeised) and thou wilt benefit from them, and\nthey will give it to thee,\" And he did as Moses bade him.\"\n\"What kindness has the Holy One shown to lara in every\n\n\"Phe text ert sera be defective.\n\ntea-r99H] _kE-7184 (#xonUs) ur\nPeriod ofits hitory | Observe that it says: \"O my peo\n'what have I dose unto thee and sent before thee Mons\nAaron and Miriam\" (Micah vt, 4). Now, there were many\nser prophets after Moses, [3900] 20 aurly i ought\nuns\"\"And Isat Moses, Aeron, Eleszar, Phineas, Joshua\nja, Elisha, and ever so many other righteous men and\nsaints\" Why ae only these three mentioned ? Because wat\nthe Holy One meant was this: \"My people, why do you not\nremember al the kindness that [have shown you in ending\nto you Moses, Aaron, and Miriam ®\" God was lke a king\ntho had» prvineeand sent tot mutt governors core\nXt to lead the peopl, and to care fr the welfare. Upon\n'wom should fal the obligation of proving these high\nrepresentatives ofthe king with their requcement, if mot\n'upon the inhabitants of that province ? But with God it was\n'the opposite, \"I have sent unto you\", says the Holy One,\n\"Mowe, who gave you manna to et and led you and vost\nchildren and your cate, and exerted himself on your beha\nthar all your wants might be satisfied. I have sent 1 9\n'Azron likewise, who lrought to you clouds of glory wher-\n'tht cover you ar with aking' garment, who bathed yeu\n{ith the presios dew so that your germents and your sandals\ndidnot wear ot, but were renewed every day. Also T hare\nSent unto you Miriam, who Brought a miraculous cistern eo\nith water from which you and your eatle\n\nthings needful for your existence ani ye ate and drank and\n'sat under theireanopy of glory, but ye gave not anything io\nthem—on the contrary, when they hnboured on your behalf\nand took your burdens on their shoulders, ye rewarded them\nwith insult and scomn.\"* Said R, Jose: \"There never wasa\nfather as merciful and loving this children a the Holy One\nfo Israel, \"That lovingkiowiness is expremeal in the swords\n\"\"Beated be the Lord that hath given rest unto his people\nthere hath not failed one word of all his good words\nhe promised\" (1 Kings vit, 56). Observe His great merey\nand love, how itis specially manifesed in this passage. For\nhhad it merely sid, \"There hath not failed one word ofall\nhis words\", it vould have been better for the world and all\n\nus 'THE ZONA AY Lgeb\nthe people thereaf never to have been created; but as it\n'ays, \"ofall His gol words evil and punishment vere not\nincluded, for the Loed prefers if possible ro leave His inten-\ntion of punishmest unfulfilled. And even when Te threatens\nand raises the lash (to punish), the\" Mother\" (the Shekinah)\nGomes and takes hold of His Right Arm so that the lash\n'eiaine suspended, but does not descend, because both are\nof one counsel, He in threatening, and she in holding his\nhand. If you ask, Whence do we bnow allthis? we answer,\nfrom the following clear statement, \"And the Lard said\nMoses: Go, get dice down, for thy people have corrupted\nthemselves\" (Ex. ail, 7), The Lod bopan tit the lash,\ntod Moses, not knowing the ways of the \"Mot\nSilent in fear. As soon as the Holy One perceived this, He\nPricked him and incited hit by saying, \"Now, therefore,\nE'Me, shat Ay wrath may wae bot againet them\" Moser\ndivined immediatly what this foreboded, and realized what\nhe must do:ao heseized the Holy One's arm, for ita written\nthat he sid, \"Remember Abraham\", ete. (Ibi, ¥. 13), on\nount of which the lash did not descend. But where was\nthe \"Mother\", whose proper furetion it was to stay the\nArm and prevent punishment 2 Why did She leave the task\nte Moses? Task ths question and am utterly bled, knowing\nrot what answer o give, untl we repair to the Holy Lamp\n{Simeon} When they came inthis presence R. Simeon\n28 once saw from their faces that something was touting\nthem. He said to them: \"Enter, ny holy efildren Come,\n© ye beloved sins of the King ! Come, my cherished and\ncary loved ones ye who love one another ?—for R. Abba\nonce ssid that Companions who love not one another pass\n2ay from the world before their time, All the Companions\nin the time of R, Simeon loved one another with heart and\nsoul, and therefrein hs generation the secrets were reveled;\nfor he was wont t sy that siden of the Holy Torah who\ndy nor love one another eaves a departure frm the right pth,\nand what is even more serious, cause a blemish in the very\n'Torah itself forthe Torah isthe esence of love, brotherhood,\navd truth, Abrahim loved Isaac, and Isaac loved Abraham.\nThey embraced one another; and Jacob was held by both in\n\nigob-t9ta] wT THSA (zExoDUs) 43\nlve and felowahip, intermingling their spirits each with\n'each. 'Therefore members of the fellowship follow that\nexample in order not to cause any blemish in the 'Torah.\n'As we hive said, R. Simeon, having observed 4 certain\nsign in the faces of the neweomers, weleored them vith\nword of lore; and they answered im saying, 'Of truth the\nspirit of prophecy rests upen the Holy: Latmp, and 20 we\nshould have known.' R. Simeon, having heard them, wept\ntnd said; \"This is one of those sayings whowe significance\n'was revealed to mein a whisper from the school f knowledge\nin Paradise itself, and which should not be repeated openly.\n'Yet, in spite of allthis, Twill now reveal it unto you, O my\nbeloved children, my children whom my soul loves! What\nelse can I do? Iwas told tome in a whisper, bu Twill tll\nitt you openly, and when the days of the Messiah shall be\n'come, when we shall see face to face, [19ta] ll the \"faces\"\n'ill give their consent. Now the sin which the \"ousiders\"—\n\"the mixed multtude\"—committed, and in which the holy\npeople participated, was a sin against the \"Holy Mother\"\n'the Shekinsh, because they suid, \"Up, male us 2 god\"\n(Elohin) (Ex. sxx, 1)—Elhim, the Glory of Israel, She\ncea mother om her children,\n\"They changed their\nalory mitude ofan ox that eateth grass\" (Ps. vt,\n4). Yea, verily, that is the Glory of Israel: their Mother.\n\"Therefore iv aso says, \"The glory has departed\" (1 Sam. 1%,\n23), because they caused the Shekinab to go into exile with\nthem. \"They changed their glory with what ? \"The similitude\nfof an ox.\" Herein fies a mystery. From out of the midst of\nthe dregs of the wine, the dregs of evil, an Accuser emerges,\nthe first Damager, in the form of a man approaching the\nSanctuary, As soon as he paises on from these and desites\nto descend and wreak his ev will upon the eath he has to\ncover himself with a garment. 'Then he comes down with\nbis hosts. And the first garment in which he clothes himself\nis the form of an ox, Therefore the first of those accusing\ndemons an ox. He is one ofthe \"four principal damage\n'who come down toinict misery on the world, All the three\nSET. Rabe Kama, a i\n\nuy 'rain oman ty fom\nother damagers belong to and are under this fist ox. What\nisthe significance of \"hat eateth grass\" ? We have already\n'explained i but the estence of itis that those evil prini-\npalities have no portion in the residue of bread or of the\nen kinds of wheat. Therefore the \"Mother\" wa not there,\nfand it would have been unfiting for Her to be there. But,\nknowing Her love and Her compassionate ways, the Father\n'uid fo Moses: \"My beloved so, both (of us) do ever concur\nin this counsel.\" \"This has been whispered to me secretly,\nand, as | have told you, it s not meant to be nosed abroad\nlest che children should seo thatthe lah is ready to dese,\nand so he ever in fear and trembling. However, God and\nthe Shekinah are in one counsel, and rule according to the\nselfs plan\"\n\n'AND WHEN THE PEOPLE SAW THAT Mosts DELAYED.\n(boshest) 70 ComE DOWN OUT OF THE MOUNT. The\nword \"people\" denotes the \"nixed multitude\". And who\nwere the \"smixed multitude!\" ? Were they Lydians, Ethio-\n-pians, or Cyprians ? Were thes not all Egyptians, and did\nthey hot all come from Exypt? If they had consisted of a\nmixture of many different naions, would not the plural\n'verb \"alt (went up) have been used instead of the singular\n'ala (Es. x1, 38)? In fact, however, the \"mined multe'\nconsisted entirely of one people all the members of which\nspoke ane language: namely, all the sorcerers of Egypt and\nall its muagicans, as i is writen, \"And the magia of\nExypt, they alo did in like manser with their enchantments™\n(Ex. vi, 11); for they wanted to oppose the wonderful works.\nofthe Holy One, blessed be He. When they beheld the signs\n'and the wonders whieh Moses wrought ia Bgype they came\nto Moses to be converted. Said the Holy One to Moses: \"Do\n'not receive them !\" Moses, however, replied: \"Sovereign\n'of the universe, aow that they have seen Thy power they\n\"deste io accept our Faith, let them see Thy power every day\n'and they will learn that there is no God lke unto Thee.\"\nAnd Moses accepted them. And why, then, were they called\n\"mixed multitude\" ? Because they consisted of all the grades.\nof the Egyptian magicians, at their head being Jannes and\n\n1910-1918] i T1sa (txonvs) 4s\nJambrent Duting the hours of the day these wizards prac-\ntised their unholy arts, and from the time of the setting of\nthe sun, the beyinning of the second half of the sixth hour\nto the commencement of the second half ofthe ninth hour,\nthey ude observations of the heavens: the middle of the\nninth hour being the \"great evening\" (ere rab, which means\nboth \"great multitude\" and \"great evening') 'The lesser\n'magicians, however, did not thus: they' made observation\nfrom the middle ofthe ninth hour until midnight. The chief\n'wizards began at the time mentioned above because the\nrine hundred and ninety-five grades begin then to roam\n'upon the mountains of darkness, and their spirit moved\n'upon all those magicians in virtue of their witcheraft and\n'they did all that the latter atked of them, so that all the\nEgypiians had complete faith in them and called them\n'Marge evening\", in contrast tothe \"small evening\", which\nhogan from the mide ofthe tenth hour, [1918] And because\nthere were two \"evenings it speaks ofthe \"large evening\":\nthat is, the chief magicians, who went out with the children\n'of level from Egypt. Their wisdom was great. They studied\nthe hours ofthe day and thei signficanes, and they studied\nthe grade of Moses and perceived that he was in all qunrters\nin the number six (be-shesh®), namely inthe ist sx hours of\nthe diy, over which they hd no power and could exercise\nno control, and also in the six supernal grades to which\n'Moses yas atached; and they realized that he was to come\ndown from the Mount in the crowns of these six grades;\ntbut when the appointed time was come Moses had not yet\nreturned. At once Tite PEOPLE GATHERED THEMSELVES\n'ocErien unto Aanon. Why did the magicians rather\n'themelves unto Aaron ? In order that they might be in-\ncluded in the Right Side, while yet evoking the Left; so 10\n'Aaron they came, as he represented the Side of Mercy.\n\n'Axp sat unvo mincUr, MAKE US ELOMIM. Observe,\nthat the whole time that Moses was in Egypt he did not\nfonce mention the name Elehim, but only YHH, and\n\n\"SC \"Targue Jonathan, ES, 0, 1. Same Fetes a8 ee\neget\n\n46 rue z0HrAK 1Y [1918\ntherefore it was hard for Pharaoh, because through this the\nther side\" had no power and could not dominate the\nworld. Naw, however, the magicians sought after that divine\nName, and therefore they said, \"Make ur Elohim\", because\nwe need the knowledge of just this aspect of the Divine\nPersonality in order to strengthen our own side, which bas\nHitherto been pushed aay. WHICH SHALL Go sEFOnE\nUs, What did they mean by that? We see that all the\ngood things and all the glory of the world belong to. you—\nIsrael—while we are pushed outside: We also want Elohim,\n'who should walk before us as YHVH walketh before you,\nfor our \"side\" has also the right and the power to walk\nbefore us, if we make proper preparation before it. Observe\nthat all the cloude of glory which moved with the people ia\nthe wilderness covered only the childcen of Israel, and the\nloud of Glory went before them, 3s it is written: \"And the\nLord walked before them by day\" But this \"'mixed multi-\ntude\", and all the cattle, walked on behind, outside the\n'camp. Observe abo this, that all the forty yeara that the\nTgraelites walked im the wilderness no unclean object was\npermitted within that cloud-canopy. Therefore all the cattle,\nthe grass eaters, remained outside together with those who\ntended them.' Sad R. Eleazar: \"Father, in that esse, that\n\"mixed multitude\" did not partake of the manna?\" R,\nSimeon replied: Certainly not, indeed |'They only had what\nthe Israelites chose to give them, as one gies toa slave, And\nwhat part of the food did they eat? Of the husks which\n'emained clinging to the millstones. Seripture proclaims\n\ndirectly: \"And the children of Ferel ate the manna forty\nyears long' (Ex. avi, 35). Thus, until this time, the \"mixed\nmultitude\" was kept doven, but now they sought the per\nformance of some act whereby they might strengthen the\n\"other side\", and they sid, \"either we become al of us one\npeople so that we are included in you, oF let us have one to\nwalk before us, even as your God walks before you.\" Said\nAaron: \"It is not to be thought of that these should join\nwith the holy people to become one with thers, or that the\nholy should become mingied with them. It would be better\nto separate them entirely from the holy people untit Moses\n\n1916-192] x1 T1s4 (exonus) 147\n'comes back\" Aaron verily meant to do all things for the\nbet, only, alas | there were many in Teruel who did associate\nthemselves with the others, if not in action at least in th\nhearts, Therefore, when Moses finally arrived, he had to\npurify the holy people from that sin, and he gave them that\nwater (Ex. xxxitt, 30) to drink until they were all purified\n{192q) and no dregs of unboliness were left in them,\n\nCAND Aanow satp To THES, DREAK OFF THE GOLDEN\neqnRinos (Ex. tat, 2). Did they have no other gold ?\n'Aaron's idea, however, was that while they were arguing\n'with their wives and chien time would be gained and\n'Moses might return before harm was done. Observe hove\nte the saying is: \"Proselyes cause as muck pain to Israel\na8 sore does to the flesh\", particularly inthis case, when\nthey were not even genuine proslstes,\n\n'AND Ald THE PEOPLE BRAKE OFF THR GOLDEN EAR-\nTueM Un70 Aarow. What quantities of such earrings\nthere must have been there! AND HE RECEIVED THEM\nAT THEIR HAND AND FASHIONED 17 WITIL A ORAVISG-\n'TOOL. Here itis plainly tobe seen that Aaror did not guard\nbitnself against the ewo magicians who were the head of that\nmixed muldiude\". One of hese stood in fronc of him, and\nthe other busied himself with his witcheraft. After the two\nsorcerers had hatched their plan they took the gold, one\n'ovo-thieds and the other one-third, this being the method\n'of that kind of magic.\" At this point R, Simeon wept, and\n\"0 pious one! O holy one! O Aaron, thou ancinted\ntf the greatGod! Through thy piety many ofthe hoy people\nIhave fallen, and this all because thou knewest not how to\nguard thyself! Alas ! What did those soreerersdo ? When the\nfirst six bours had passed and the seales of the day were\neven, they took that gold which they brake off their ears,\nWhy did they broahit olf? Recause he who desire to perform\nwwitcheraft must not consider the value of his possessions;\nand they thought, \"the hour is now propitious for us, pro-\nvided we de not waste time; therefore it is no time to worry\n\n8 site roman 1Y Lis:e\nout gold\" At onc, \"Al the people brake off the golden\nfarrings, that is they \"brake\" or tre the eas in thee\nteageress to take ofthe rings\" R. Simeon then wept again\nSod sid: \"0 holy people, O holy peole of God. Ale,\nfas FThen he conned in wears Tee weten: \"And if the\nServant stall panty sy, Ilove my maser 1 wil ot go\n'out free... then his master shall bore his ear. .\"\" (Ex. xat,,\n$6), andthe Compeions have commented \"the ear which\nicant on Mount Sina the words, 'For the children of erick\nae servants unio Bend not actrae of servants aed\n'nich yet stoops to rarken to the word of tempers causing\nits owner to shake ofthe yoke ofthe Kingdom of Heave\n\nand sell himselftosnather man—sicha ear must be bored\n'And these sinners and evildoer, in the eagernes to rem\nte their sinful ways, did not ask their wives and children,\ntat bake their eae and threw of the ye of heaven, fore\nfang their right to enypartin the Holy Name oe the heritage\ncf the holy peopl, What did they do, the two magicians?\n\"They divides that god, as we have sid: one took two-thinds\nand the other took one-third, They stood opposite the sn\nthe sath hour. They manipulated the nstroment of ther\nforceryand uttered tec incantations. And when the seventh\nHur came they both lifted up their bands and placed them\nupon Aaron's hands, for it fs written: \"And he received\nthem ac their hand \"There were thus only to from whom\nIe \"received them. As son ashe tok the god from thir\nhand 2 weige proclaimed: \"When the hand joins band ex\nshall not Be unpurihed\" (Prov. x, 21), a8) Aaron, a\n\n\"Thou hnowes the peope that they are act om evil\" (EX,\nst, 23); that is they brought evil into the world, The\nsecret of it was chat these wicked sorcerers, sons of wicked\nTaam, grandsons of wicked Laban, perceived that te\nCup of Benediction must be in the ight hand, and hat\nenergy and poster aways emanate from the Right Side #0\nthey thought in ther heats \"Ifthe representative of the\nBight, namely the High Pret, should be on ovr aie, then\nthe power wil propery and completely be ours.\" AS sun\na the seventh hout of the day was arvived they gave the\n\nes Mei\n\n1920-1938) kt tIsa (uxopus) 149\n'god instantly to Aaron, Now, had he but sid to them, \"Put\nthe gold first on the grotind and I will pick it up\", their\n'witcheraft would have had no effect whatever; but alas fhe\nook it from their hind, wherefore Scripture complains:\n\"And he received themat their hand!\" See now the unhappy.\nfateof Aaron {A prophet he, a sage, aholy man of God, and\nyet he could not guard himself | For had he only taken the\n'gold from the ground all the magicians of the world could\n'ot have succeeded in their\n\nAND FASHIONED It WITH A GHAVING-ToOL. This\ndoes not mean, a5 people are apt to think, that he carved\ndesigns upon it with agraving-tool or chisel. What the text\ncomes to show us is that Aaron was not sufficiently on h\nquird. For had he, even after taking it from their hands,\nthrawn in on the ground, even if he had picked i up after\"\n'wards, this evil operation would not have (1938) succeeded\n'but what he did yas tpt the whole of the gold into a bag,\n> keeping it hidden from view. 'This made the witcheraft\neffective. We have found in the Book of Enoch the following:\nAn only sont will be born unto Him of the White Head,¢\nland when they of the asses! flesk* shall come, they will\n'midead hiro through him who pias pearl into bells of gold\n'without knowing what he does, and.an image will be fashioned\nwith a chisel.\" What docs heret (\"chisel\"—or more literally\nstyle\") here signify? It alludes to the \"style of a man\n(emsh)\" (Isa, vit, 1), namely, to the style of the wicked\nEnosh, the grandchild of Adam (Gen. v6) who corrupted\nthe world by chiseling images and idols with that \"style\"\n[Now, this is what oceureed in the ease of Aaron: frst he theew\nthe gold into a bag and hid it from view—which, as we hav\n\n'aid, is an essential adjunct to all magical processes, for in\n'their lore itis taught that anything which is to be made\n\npublic show of must frst be covered up and hidden away;\nand conversely, what has to be hidden afterwards must fist\n'be shown to view. Now, my beloved chiddren, the darlings\n'of my soul! what shall do ? T must perforce disclose to you;\nbut, I pray you, reveal it not again. In the side of holiness\n\" Ain The Supermal Pet. #\"Phe sed lide Heth, A830\n\n150 Tie zona 1 [1926\nthe true God (Elohim) reigns over the universe, He takes\nhold of three worlde-of Beak (Creation), Vezirah (Forma\ntion), and \"Asia (Completion); and we have in the verse\ntunder consideration an allusion 10 each one of those phases\n\"ite received them at their hand\" corresponds to beri,\nsine it symbolizes something a8 yet unfashioned; \"and he\nfastioned it with 2 graing-tol\" corresponds to yeyirahy\ntdthen \"he made its golden calf\". Ah, who has ever beheld\nftuch wily magicians, such crafty sorceres at these ! Now\n'ne may well atk, Tet ct written that Aaron said \"7 cast\n'tuto the fire and then came out this calf\"? Yeti is quite\nimpossible to imagine tht Aaron himself made hat thing)\nin het, ic expresly states: \"And he (Motes) tok the calf\nwhich they nade\", Obviously, then, it was made by the wn-\nwriting power of those two actions of his: fist, his having\ntaken the gold from their hands, andl secondly his binding\nitp ina bag. Tes only in subuidiary sense that he can be\nssid to ave mae jt were it not for those two actions, i\nIeeale ve nceeaea, Bolten Ke tek pet tors\nthie hands they began their magial manipulations and\nincantations and 40 drew down the spirit of impurity from\nthe \"other side\", and emsed to spirits to come together,\nde male and the other female, 'The male vas disguised in\nthe form ofan ox and the female in that of an 35, and these\n{wobecame one. Why just these ? As othe oy, an espanation\nThmalteady heen given, bn wlat of the ate ?\"The earon Gor\nthe incision of thie beat inthe symbolism of that unholy\nunion is that concerning these Egyptian magicians we read?\n\"the fesh of asssis their sh\" (Eaek. sit, 2; and through\nthis we how that all thote ofthe people of Tstel who died\nIessuse ofthat an of the pole calf had sympathized with\nthen in thee hearts. And because chee were two images, i\n'says concerning the calf, \"these are thy gods, O Israel\".\n\n'AND ME MADE IT A MOLTEN CALF. We are told that it\n\n'weighed one hundred and twenty-five hundredweight (this\n\nFigure being the numerical equivalent of the word massehah,\n\nmolten); how, then, eould he have taken them all from\nes Ineoddetion, 0h fp i\n\nspab-to3a) RL HSA (xoDUS) 151\n\"thee hands\"? Could such a heavy weight possibly be\nlifted and held by human hands? The fact i, however, chit\n'they held in thei hands only so much as filed chem, and\n{his portion teprescated the whole. It ie seriten: \"And\n'shen Aaron sawit, he bul an altar before ie © holy man\nstrange that with all thy good intentans thou knewest nit\nhowe to guard thyself) As soon a the gold was thrown into\nthe fie the power of the \"other side\" was strengthened there\nand the image ofan ox emerged, [193] as already mentioned,\nthrough the two atizctive forces of the \"other\n\n'once Aaron an What di ie so Il ew that the\nside\" had gained power, and immediately afterwards he\nbile an altar: for had he dot hastened 20 t0 do, the world\nwould ive heen turned again into = waste, He was lke 3\nings officer who sces thatthe highay i infested by very\nformidable robker. He therefore persuaded the king 0 59\nforth on that road and then enticed the robber there, Whea\nthe robber beheld the Figure of the king before him he wa\nseized with fear, and retreated. Similarly, Aaron, when he\nrealized thatthe \"other side\" vas gaining strength, gasped\nthe one remedy eft him and strengthened the side of holines\nbby making an sitar. As soon as the \"other side\" saw the\nlanage of the king before it, it retreated and ita power wis\nweakened, Observe what Aaron proclaimed: \"kis a feat\n(lag) to the Lora\" (Ibid). \"A feast to the Lord\", not to the\n'al, He laboured for the side of holiness, and summoned the\npeople tothe side of holiness. And tis was the remedy which\nhe hastened to apply, and failing which the world would\nthave collapsed, And yet fr all that \"the anger of the Lond\nvwas roused against Aaron\" although ke himself had intended\nro evil, The Holy One said to him: \"Aaron, those two\n'magicians have drawn thee to do wiutwoever they would.\nDy shy Mle !\"Tmo of thy som shall be track dawn and de\nbecause ofthis sia.\" 'This fs the imlieation of the words:\n\"And the Lord was very angry with Aaron fo have destroyed\ntim\" (Deut. 1%, 20). Observe this: Aaron erected an ater\nIoefore the Lord, and all that the caf syebuized retreated\nbefore it. Aaron's sons (Nadab and ARihu) erected the ensign\n'before the face of the Lord ('strange\n\n132 'He ZOHAN TY [i930\nfire\") and the \"Side of Holiness\" retreated, as its written,\n\"And they offered strange fre before the Lord\" (Lev x 1).\n\"They Brought itunt is altar and were punished fr this sn.\n\n\"Aazon thought that in the meantime Moses would come\nback, and therefore Moses did not destroy the altar. For had\nieindeed been the case— ax some think— thatthe altar was\nbull in honour of the image, then surely Moses' fest ation\nstud ave Dea to destioy fy as the prophet Ido, for\ninstance, prophesied chat the altar of Bethel would be de-\nsroyed (( Kings x), But here ie was quite diferent, as 1\nhave made clear. Moses \"took the calf which they made\nand burnt stim the fire and ground it to powdes\", but it\nAles not say that he destroyed the ata. Observe that it says,\n'Ad Aaron priclaimed and asd, To-morrow isa fast of\nthe Lord\" The expression, \"prechimed and sui is used\ncaneerning Jonsh (when he-prached 10 the Ninevte,\nJonah i, 4): and as thore it denoted judgement, s0 does it\nalo here.\n\n\"To-monnow ts a Feast oF THE Lop. He prophe-\n'ied in the spirit of that altar in exder that judgement might\nome upon the iniquitous: \"a feast of the Lord to exercise\njudgement upon you\". 'The people suffered a threefold\npunishment: one wrought by the Lord (¥. 35), one at the\nhands of the sons of Lew, 28), and one iifieted by Moses,\n'when fie made the children of Israel drink the water (¥: 20)\n'The night after they had drunk it they slept, but on the next\nday their bodies were all swollen and they died from the\neffects of that water, Mark also that the altar whieh Aaron\n'male was intended for holiness, and dedicated untethe Lord,\nsinceit says that Moses'saw the calf and the dancing\" (v.19),\nbut it does not mention the altar, for Aaron knew very well\nthat \"he who sterificeth unto any god, save unto the Lord\nonly, he shall beurterly destroyed\" (Ex. xxtt 20) and he was\ncertainly saved by the good plan which he conceived, and\nall eas dane by him with a perfect and righteous intention.\n\nSaid R. El her, iti indeed and truly so; and\nthey who committed this sin were not genuine Israelites,\nbut when Jerobram put up the golden calves, were they not\n\nrg3e-1938] ——_RI-TISA (#xoDUS) 153\nIsractites who worshipped them ? R, Simeon replied: \"Truly\nse Dutt hasbeen explained hes, Jerobuar sinned and caused\nothers to do likewise for he sinned agsinat the Kingdom,\nUe reasoned thus: \"I know well enough that the 'sde of\nholiness' dwells only i the heart and centee of the word,\nnamely in Jerusalem, and shereore cannot drave down\nthat side onto this region (Shchem). Wha, then, shall do?\"\n\"\"Whereupen he took counsel and made two calves of gol\n(© Kings v, 28). He conesived a wicked design, thinking:\n[tgp] \"The 'other side' can be: drawn to every place,\n'especially in this land (the Holy Land), wher it is eager to\ndell.\" But the \"other side\" could only be represented in the\nsuis ofan oe, Why, then, di he put up two eaves ?Recaise\nhe thoughi, \"In the wildemess dvele thos sorcerers of\nwhom it says that 'thee Heh isthe sh of asses. Here are\nthose two suneevl spirits: let them be clothed inthe manner\nappropriate to them, as male and female—male in Hethel\nand femalein Dan\". And so indeed, twas, And singe, 8 we\nfe tld, The fps of the svange woman (ielatey) drop an\nfan honeycomb, the Tsracltes were drawn with a special\nbewitchment towards the female ofthe kind, x8 iti written,\n\"And the people went to (worship) before the one, unto\nDan' (1 Kingp 11, 29). Therefore there were two calves,\nand Jeroboam sntracted them unto the Holy Land, and this\nthing became a sin to him and to Ista, and he prevented\nblessings from eoming down onto the world; and concerning\nhim itis writen, \"Whosorobbeth his father and his mother,\nand sath, Tis no transgreson, the same isthe comp\n'ofa destroyer\" (Prov. xxvn 24) Therefor, als, they were\ntalves, because the fit danse o garment donned by the\npotwers ofthe \"other side\" ian ox, as we have pointed ou\n'Aud if it be asked why they were caves and n0t oxen, the\nanswer is tht itis ever thus with the demons of unholines:\nthey fist appear ina diminutive form. Therefore, my beloved\nchildren, since they (the \"mised multitude\") desired the\n'speet of Etim, and the at (the golden a) was eared\n'out with an intention in which the \"side\" of Elohim was\nfept in mid, that Holy Ebhim, the \"Mother\" (the She-\nnah), who doth ever keep bck the Right Hand ofthe King\nt\n\n154] 'THE ZOMAR IY [e936\n(Grhen He is about to pusish His people) and holds up the\nlash, was not present there; 40 it was necessary for Meses to\ntake Her place; and as soon as the Haly One awakened a\ncertain uneasiness i him, he comprehended what it meant\n'Thre times did the Holy One rouse this feling in him, as\nit ie writen, \"Now therefore let Me\"; \"that My wrath may\n'wax bot against them and that [ may consume them\"; \"and\nTwill make of thee a great ation\". Moses shoved his wisdom\nin responding to these three iatimations. He took hold of\nthe Right Arm, which action corresponded to the first\nswarming:he tole ho ofthe Left Arm, and this corresponded\nto the second; he embraced the Body of the King, which\ncorrespond to the last, And when he had embraced the\nBody', and the two Arms, the one from this and the other\nfrom that side, He could not move to any side. This was\n'Moses' wisdom: that he gerceived, by means of the Lord's\nsigns, which place to take hold of; and he did all things in\nwisdom\"\n\nR, Eleazar and the Companions then approached bin and\nKissed his hands. R. Abbs was also present. Said he: 'Had\ncome into this world oalt to hear these words, it would\nhave heen worth while.\" \"Then he wept, and said: Woe unto\ntus, Master, when thou shalt depart from the world t Who wil\nthen light up for us the greater radiances ofthe Torah }'This\nsubject was hidden in darkness until now, but at las it has\nemerged and shines even unto the highest heavens. It is\nengraved upon the Throne of the King, the Holy One Him-\nself rejoices in this discourse. Joy upon joy has been added\nbefore the face ofthe Holy King. Who will awaken. words\n'of wisclom in this world as thou dost ?\n\nto the end of Ks Ta vel repettion of Zar, en\njel he sinned «««cabsed thet iipefetin\")\n\nro4h-1554\n\nEx soy, raoavit, 20\n\nAND Moses ASSEMBLED ALL THE CONGREGATION OF\n'THE CHILDREN OF IsRAEL, ETC. R, Hiya opened here a\ndzcourse on the text: \"And Saul sid unto the Keni\nApart, etc. (x Sara. xv, 6). 'Observe, he sid, \"that in\nregard fo Amalek it's writen: \"T remember that which\nAtmalek did co Trae! ete. (2d. 29, 2). What i the teason\nthat none of the wars waged by other nations against Israel\nwas 10 displeasing to the Almighty as was the war waged\nagainst them by Amalck ?'The reason, assuredly, is that the\nFhatle with Amalck was waged on both fronts, both on high\nana below for at that time the evil serpent gathered all Ks\nforces toth above and below. Tt isthe way of a serpent t0\nliein wait on the rosr-roads. So Amaek, the evil erpent of\nIsrael, was lying in wait for them [19sa] on the erss-roads,\nasit is written: \"how he set himself against im inthe way\"™\n[Ubid.). He was lying in ambush on high in order to defile the\nSanciuary,and below in order to defi Israel. This we deduce\nfrom the expression, \"how he met thee by the way\" (Deut.\nxv, 18), where the term gar'tha is meant to suggest the\nKindred term in the passage, \"IF there be among you any\nman that is not clean by reashn of that which chaneeth him\n(igre) by night\" (Ibid. xxi, 14), By using the term garth,\nthe text as much assays: \"He has arrayed against thee that\n'evil serpent from above that he may defile thee on sl sides\nand were it not that Moses from shove, and Joshua from\nhhelow. put forth all theie strength, lrael would not have\n'prevailed against him. tis for this reson thatthe Holy One,\nblewed be He, cherished Tis enmity against him throughout\nall generations, inasmuch as he plasned to uproot the sign\n'of the envenant from its place.\n\n\"Our verse continues: \"And Saul said to. the Keni.\"\n'The Kenite, as we krow, was Jet. Now, how came the\n\n\"Let eat Ioan ways uneasy.\n\n156 THE ZomaR ty [1950\ndescendants of Jethro to have their abode alongside of\n'Amalek ? Was not Jericho their home ? But the explanation\njs found in iS the children of the Kenite,\n'Moses! father-in-law, went up out of the city of palm-trees\n(je, Jetcho) with the children of Judah into the wilderness\ncof Judah (Judgest, 16); that isto say, when they left Jericho,\nthey moved on as far as the border of Amalek, where they\nsettled and remained until the time of King Saul, when, 25\nwee read, \"the Kenites departed from among the Amalckites\"\n(¢ Sam. xy, 6), They had to depart because, when the time\ncomes to punish the guilty, the piows and just who are\nsmvong ther ate first made responsible for their sins. This has\nalready been made clear elsewhere. Similarly, if it had not\nben for the riff-aff that became associated with Israel, the\nIsraelites would rot have incurred punishment for the sin\n'of the golden calf, For, observe that fist itis written here,\n\"of every man whose heart makes him willing ye-shall take\nany offering\" (Ex, xxv, 2); to wit, of the whole body of the\npeople, including the mined multitude, as the Holy One,\nblessed be He, desired to have in the work of the Tabernacle\nthe co-operation of all sections of the people, both the\nbrain\" category ane the \"shell\" category: all were charged\nwith the performance of the work. Subsequently, however,\nthe sections separated, each betaking itself to its own affinity,\nand so the mixed multitude made the golden calf and led\n\nray numbers wha afterwards died, and thus brought upon\nfsrael death and slaughter. The Holy One, blessed be He,\nthon said: \"Henceforseard the work of the Tabernacle shall\nbbe performed from the side of Isract only.\" Steaghtway\nMoses assembled all the congregation of the clildren of\nIsrael... Take yefrom among yan offering wnto the Lord\"\n(ibid, xxx¥, 1-3). \"From anwong you\" emphatically, but not\n\"from every man whose heart msketh him willing\", as in\nthe previous injunction, Furth\n\nsignify that, as the mised multitude were ringed among the\nIsraelites, Moses found it necessary to assemble the later'on\nfone side so a5 to segregate them from the former.\"\n\nsgse-t9sb] —_-VAYAQHEL (ExopUS) 157,\nAnp Moses assemaren, R. Abba cited in connection\n'with this the verses \"Assemble the peopl, the men and the\n\\wonien and the litle ones\" (Deut, xt, 13). Just as\n\n'ix hundred thousand men.\" R. Eeazar expounded our text\n'in relation to Tsrael atthe time when Moses descended from\n'Mount Sinsi, regarding which iti written: \"And when\nJoshua heard the noise of the people aa they shouted, he\n'aid unto Moses: There is a noise of war in the camp\"\n(Ex. xxx, 17). Ist possible that Joshua heard it and Moses\n«did not hear it? The truth is that Moses knew already what\n'had befallen, whilst Joshua only now became aware of it\nand the word bee'ah when they shouted) can read bra' ah,\nie, \"a evi\", as that tumult proceeded from the \"other\n\"side\" (synonyinous with evil). For Joshua, who (as compared\nWith Meses) was emblematic of the moon, apprehended the\nsound that proceeded from the evil side, and straightway \"he\n'said unto Moses: 'There is anoise of war in the camp\", At\nthat moment the two frst tables of stone became too heavy'\nfor Moses' hands, as already stated elsewhere, [1956] and\n'dropped frm them and broke, 'The reason was that the\nJetters of the tables of stone flew away.\n\n\"Mark this, At the turn of the four seasons of the year a\n'sound arisesin the four quarters ofthe world through which\nthe sinister side is ticed up, anterposing between one sound\nsnd another, and at the same time obscuring the ight that\nstreams from on high It is because the voce from above docs\n'not meet that from below that the left side ie aroused and is\nable to insinuate itself between the two. 'That interposing\nsound is the sound or noise of war, the noise of the evil\nforces; and this is the meaning ofthe word ere'ak (in evil)\nTt was for that reason that only Joshua heard that noise but\nrot Moses, for it proceeded from that evil power that\nImpaired the light of the moon. Hence Joshua, wha was the\nreplica of the moon, perceived that noise, whereas Moses,\n'who was the replica of the sun, did not percsve it. The ight\nof all Taracl was altogether darkened By reason of the evil\n\n\"evmpra\n\n138 'THE ZONAR IV Los6\npower that took hold of them, Bat straightway the Holy One,\nblessed be He, forgave them thei sins.\"\n\nAp Moses ASSEMBLED ALL THE CONGREGATION OF\nME CHILDREN OF ISRAEL, AND SAID UNTO THEM:\n'These ane THE woRDs, E16, He took this step because\nthe mised multitude were now removed from them. R,\nBleasar and R. Jose were stung one might sudying the\n\"Torah. When ridnight arived the cack erew and so they\npronounced the benediction.) R. Eleazar wept, and said:\n'Observe this, 'The Holy One, blesed be Te, has just\nsmitten three hundred and ninety firmament, and rad\n'them te shake and to tremble; He hae wept on account of th\ndestruction of the 'Temple, dropping two tears into the yreat\n'ocean, a3 He bethought Himsel of His children with weep-\ning. Fe the night is divided into three courses which exend\n'over a defnite space of twelve hours, any additional hours\nbeing eunted as belonging tothe day and not tothe night,\nwhich has just its own twelve hours These three night\ncourses are divided hetween theee companies of angels. 'To\nthe fire company is assigned the period of the fist four\nhours for the singing of the night hymn in. prise of cheir\n\"Master 'That hymn consists ofthe pean, \"The earth isthe\nLord's, and the fulness thereof... For he hath founded it\n'pon the seas. who shall asend into the mountain of the\nLord ?. .. He that hath clean hands, and 2 pure heart.\"\n(Ps, xav, 1-6), Why that hyn ? Because when the night\nspreads its wings over the world all human beings have a\nforetaste of death, so that thei wouls quit the bodies and soar\n'upwards to heaven, Hence those angels are stationed there,\n\n\"Who shall ascend into the mountain of the\nwi, the Temple Mount; \"and who shal stand\nin His holy place? to wit, the court of the Tsractes.*\nFor the'Templ below has een constructed after the pattern\nof the Temple on high. Now, in each heaven there are\nvarious chiefiains and commanders; and when the souls\n\n'lene att Th, 0 oir God, King af dhe univer, bu gave the\n\"ie. fe Temple hres hee non aries ofthe male ex ould enter.\n\nagsb-1g6a]_—_vavAgutEL (Exonus) 139\nleave the body and attempt to enter heaven those that are\n'inworhy ae thrust aside by those angels, so that they roam\nto and feo inthe world, being erred about by disembodied\nspirits who communicate to them lying statment, alten\n'mingled wih a gain of tuth regarding event ofthe ear\nfare, as aleady explained esewheres But the righteous\n'mountinto heaven, where doorsare opened for thern through\nWhich they may enter the place cilled \"the mount ofthe\nLord, which is after the pater of the Temple Mount\nbelow. From thence they peneiate within the place elled\n\"His boly place\", where all the souls appear before their\n'Master. After the ame patie, the place where Iaal had\nto appear before the Holy One, blesed be He, was eilled\nthe Coure of the Iaacites. At the moment when the souls\nstand in that place there is joy before their Master, because\nby then the place called Holy of Holes becomes re-ctab-\nfished: iis the place whece are recorded all their deeds and\nAcie ert\n\n'The second camp have assigned to them the second four\nhours of the night, bat their chanting only continues until\nmidnight, when the Holy One, blessed be He, enters the\nGarden of Ede, 'That conpaty oni of the moumers\nfor Zin, the same that wept forthe destruction ofthe Teme\nple, The litany of the middle four hour begins\nthe rivers of Babylon, there west oven, ye, we wept ete\n(Ps. exert 1-9), the angels that chant thawing themstves\nactually wept atthe time by the rivers of Babylon together\nvith Irae, [196] a is clear from the words, \"yea, we wept\nWe learn this also from the satemeat of the Sexpuure:\n\"ehold, the angels ery without (Isa. xin, 7), the word\n\"without\" indicating Babylon; for that company of anges\naccompanied the Shekinah a eras abylon, and there dey\n'wept together with Israel. Hence they commence theit\nchanting with \"By the rivers of Babylon\" and conclude with\n'Remember, © Lord, against the children of Edom\", ete\n(@s exxvt, 7-9). The Holy One, blessed be He, then\nIhates Himself and strikes the heavens, as already sai, so\nthat twelve thousand worlds quake, and He melts in ters,\n\nYa. Bx xe 28\n\n160 'THe ZoHAR 1Y (2960\nas it were, So Scripture says: \"The Lord doth rear from on.\nhigh, and utter his voice fom his holy habitation; he doth\nily roar because of his fol\" (Jer. x¥¥, 40), He semem-\ntere then Tsrach and deops two tears into' the great ocean.\n[Atthat moment a fame bursts forth in the North, and, ine\npelled bya northerly wind, roams to and fro about the world\neis the moment of midnight, andthe flame strikes against\nthe wings of the cock, \"The cock then erows,and the Holy\n'One, blessed e He, enters the Garden of Eden, for He finds\nno comfort until He goes thereto have joyous eommunion\n'th the soul of the righteous. 'This isthe allegorical mean~\ning of the verses: for we are sold, {and my people.\n\"Then spoke the King . .. Who is he... ? And the King\narose in his wrath from the banguet of wine nd went into\nthe palace garden\", ete. Esther vil, 4-7). At the moment\nwien the Holy One, blesed be He, enters the Garden of\nEden all she trees of the garden, and all the souls of the\nfighteous, break forth and chant \"Life up your heads, © ye\nfate... Who is the King of glory? Lift up your heads,\n© ye gates...\" (Ps sat, 7-10). And when the souls ofthe\nrighteous return to their bodies, all those angele lay' hold of\nthem and chant; \"Behold, bless ye the Lord all ye servants\nof the Lord\" (Jbid. cxxsiv, 1), We have learned that this\nhyn is chanted by the third company of anges, who are\n'ceapied in sng and peste during the lt four hou of the\nhight until daybreak, when all the stars and constellations,\nsandal the superior angels who rule over the dsy, break forth\nin song and praise to ther Master, this being alladed to in\nthe words ofthe Scripture: \"When the morning stars sang\ntogether, and all the sons of God shouted for joy\" (Jab\nxen, 7) Then when the sun appears in fll daylight, Trad\ntake up the song below in unison with the sun above, ax\nSeripture says: \"They reverence thee at the appearance\nof the sun\" (Ps. uxxt, 5. For the sun, on commencing his\n\ncourte, breaks forth into sweet melody, chanting: \"O give\ntharks unto the Lord, call upon his name. Sing unto hima,\nsing praises unto him ...\" (Ibid. cv, 1-43)' Said R, Eleazar'\n\n\"Were mankind not so obtuse and insensitive, they would be\nthrilled 10 ecstasy by the exquisite melodiousness of the o\n\n1964-1960] VavaquieL (exons) ir\n'of the sun when he journeys forth singing praises to the\nHoly One, blessed be He,\n\n'Whilst they were thus occupied isthe study ofthe 'Torih\nthe day broke, They then arose and came ino the presence\n'of R. Simeon. As soon as he saw them he said: 'Eleazr,\n'my son! You, together with the Companions, must hile\n'yourselves during the next three days, and not go out of\n'doors, as the Angel of Death is now in the town with per-\n\nto-do harm and once such permission is given him\nhe can lay hands on anyone that he sees, For if he catches\n\n1 of any ante ascends. un high, rings an\n\nagainst im, makes a record of his sins, and demands judge~\n'ment from the Holy One, blessed be He, and he does not\nbudge from thence until he obtains sentence against that\n'man, after which, having received due permission, he pro-\need to take his life\n\nRR, Simeon further said: \"I swear to you thatthe majority\n'of people do not die before thei time, but only thoxe who\nknow ot how to take heed to themselves. For atthe tine\n'when a dead body is taken from the house to the place of\n'burial the Angel of Death haunts the abodes of the wornen.\n'Why of the women ? Because that las been his habit since\nthe time that he seduced Eve, theaugh whom he brought\ndeath upon the world. Hence, when he takes @ man's ki\nand the males are accompanying the dead body, he mingles\nTimelf on the way among the wornen, and he has then the\npower to take the life of the sons of men. He looks on the\nway at the faces of those who come within his sight, from\nthe time they cary the dead body out from his house to the\nplace of burial until they return to their homes. Its on their\naccount that he brings about the untimely death of many\npeople. Regarding this itis written: \"But there is that is\nSwept away without justice\" (Prov. sit, 23). For he, the\n'Angel of Death acends and brings accusations and recounts\n'man's sins before the Holy One, blessed be He, so that the\nrman is brought to judgement for these sins, and ip rernoved\nfrom the world before his time. Whit is the remedy against\nthis? When the dead body is carried to the place of burial,\na man should turn [1968] his face in another direction, and\n\nwo site FoaR tv L196b\nieave the women behind him, Should the Inter pas in front\nheshould turn round o a8 ott face them. Similarly, when\nthey return fom the place of burial he sould not return by\nthe way where the women ate standing, and he should not\nJock a them at all, but should turn a eiferene ay. Te\nesau the sone of men do not know of this, and do not\nahverve this, thatthe majority of people ate brought up for\njinigemene and ae taken avay before their time\"\n\nSuid, Elena: \"lf that 0, were Bete fora man nox\ntall follow the deat hee resting place\" Sai his father\nto him \"Note Far whoever takes heed unto himset in the\nmanner just described is worthy of length of days and atl\n'more ofthe word to ome. Observe tha it was not without\n'aise that the ancient ordained the blowing of the trimpet\nere op a teary oo eed eee\nthe place of burial, 'This wan not inattted merely for the\nhonour of the dead, Rather is ite purpose to protect the\n\ni against the Angel of Death, x0 that he should not be\nalo indict them on high, and asa waming tous to gard\nthemselves against him.' KSimean thea discourse on the\nvere: \"And when Ye go to war in your land against the\n{dverary that oppreseth you, then ye skal sound an alarm\n\n\"es (Num. x, 9. Tthas been explained,\n3c 'alrersary refer to the Angel of Death\n\"at oppreset\" consinsally and takes the lives of the sons\nof men, and is eager to slay others. What isthe remedy\nSoins him ? \"Then ye shall sound an alarm with the\ntrampets.\" For if on New Year's Day, the Day of Judge\nment in the Heavenly Cour, when the Angel of Death de:\nSeen hee below so 28 o pry into men's deeds and ascends\npsn in order to indict them-if st that time Trae, being\nfive that the Angel of Death ix descending to earth and\nagain ascending with the objet of accusing them, anticipate\nFm by Bling the rumper an o cine hi ad 6\nprveect themselves agsinst him, how much more 30 is tht\nAeedfl when the Angel of Death here below iv executing\njudgement and taking the lives of men; and how much more\nasi when people proseed to and return frm the place of\nbus For when the women walk inthe funeral procession,\n\n1968] YavAaitet. (rxopuS) 163\nthe Angel of Death descends and places himself mong them.\nSo Scripture says: \"Her feet go down to death\" (Prov. v, 8),\n16 wit tthe region called By the mime of \"death. Ie is\nthus that Bye brought death ito the world. May the Merciful\nOse sive us| Observethe verse, saying: \"Sos the way of an\n'Multrous woman; she eateth and wipe her mouth, and\nsaith, T have done no wickedness\" (Ibi. xxx, 20). 'That\nvere fis already been explained, but we may alo interpret,\n2 follows: The say ofan adulterous woman\" alludes tothe\n'Angel of Deat, who i indeed, clled both by one name and\nthe other; \"she cate and wipeth her mouth', to wit, he\nconsumes the world by the conflagration which he Kindle,\ntaking men's lives before their time, \"and sith, C have done\nno wickedness\", since he invoked judgement against them,\nand they were found guilty, and thus died in acerdance with\njee. At the time when racl made the calf and all those\nhhoats ded, the Angel of Death mingled himself among the\n'women who were in the camp of Trrael. As soon as Moses\nbecame aware of his presence among them he assembled\nall the male persons separately, and this im why Scripture\nsys, \"And. Moses assembled all the congregation of the\nluldcen of Tort, nanely, the menfotk whom he collected\nand seton one side. Hut the Ange! of Death didnot leave the\n'women until the Tabernacle was erected, and even when\nthe women were bringing their offerings tothe Tabernacle\nhh dd not leave thera until Moses, observing it, advised the\nrmeafolk not to come in company with them, and not\nook at them face to face, but enly ever their shoulder.\nSerpture thus says: \"And they came, namely, the men'\n(Ex xxx, 23), the expression \"and they eam intead of\n\"and they brought\" indicating that dey did! not come\n\na9 the Angel\nof Death did not depart from them until the Tabernacle was\nerected,\n\n\"Note thatthe Ange! of Death s not found among women\nif dcr numer is less than seven, or less than ten. \"That is\nto ay if seven women ae tether he is found among them\nand invokes judgement against men; butif there are no less\nthan ten, he even demands the penalty of death. And iis\n\n165 'THE ZouAR IY [sg6b-1970\nhis presence among the women that is hinted atin the words,\n\"And they came, namely, the men with the women\" (Cid).\nAll hat day, then, the Companions put themselves on their\nard and absorbed themselves in the study of the Torah.\n\n'R, Simecn called attention to the verse: \"And the Lord\nsaid unto Noah: Come thou and all thy house into the ark\"\n(Gen, vit, 1). \"This verse', he said, 'has already, been\n'explined. hut observe this, Could not the Holy One, blessed\nbe He, have preserved Noah in some other way, as by\nputting him in some spot where the fleod could not reach,\n{97a} nthe same way swe ead, in consection with Gideon,\nthat \"it was dry upon the fleece only\" Judges vi, 40); oF\n'even have preserved him in the Land of lrael, of which itis\nwritten, \"or was it rained upon in the day of indignation\"\n(Ezek. $x, 24)? But the teath is that, ass00n asthe Destroy\ning Angel ames down into this world, whoever doesnot shut\nhimself, but exposes himself to his view, forfeits his hte,\nand thus destroys himself. We learn this from Lot, in eon\nnection with whom itis written: \"Escape for thy life, lock\nnot bchind thee\" (Gen. 2x 17). Why' the warning \"look not\nbochind thee\"? Because the Destroying Angel was stalking\nFpchind him, and had he turned his head and looked straight\ninthe face of the ange, the later would have been able to\ninjure him, Hence iis written of Noah, \"and the Lord shut\nhim in\" (18d. vit, 16), in order that Noah should not show\n\nself efoe the Destroying Angel, and should so not fll\no his poner.' Now whist the Companions were in eoneeal-\nment there died in the town thirteen men, R, Simeon said\n\"Blessed be the Merciful One for thatthe Angel of Death did\nfot lookin your countenanees\n\nAxp Mossy ASSENMLED, ALL. THE CONGKEGATION OF\nTHE cHiLpREN oF ISRAEL, ETC. He repeated all over\nagain the instructions concerning the making of the Taber~\nnnacle. R. Hiya said: 'It is all as has already been explained.\n\"The actual making of the Tabernacle was carried out by\nIsrael alone, without the mixed multitude. For that mixed\nrmukitude drew dovwn the Angel of Death into the world\nAs soon, therefore, as Moses observed him he threw out\n\n197] vawsqitet. (#x0005) 16s\nthe mixed multitude and aasembled the Israelites by them-\nre le he pin tthe vor, \"And ows\nTR, Simeon here expounded the verse\" Who hath escended\ninto heaven, and descended ? Who hath gathered the wind\nin is fists? Who hath bound the waters in his garments ?\nWho hath established all the end nf the eneth ? Wiat i hin\name, and what is his son's name, if thou knoest \" (Prov.\n10%, 4). \"This verse', he asi, \"has alrady been explained.\n\"Who hath ascended up into heaven 2\": this alides vo\nMoses, of whom itis written, \"And unto Moses he sid,\n'Comie up unto the Lore\" (Ex. xxty, 1), According toanother\ninterpretation, \"Who acended up into heaven\" aludes to\nof whom it is written, \"and Eljah went up by a\n'whielwind into heaven\" (2 Kings 1 11) It may be asked,\nHow could Ekjah have ascended into heaven, secing that the\n'hesvens cannot sndure wen 4s much asa mustard seed ofthe\n'mater of this World ? How, then, ean Seripture say, \"and\nhhe ascended up by a whirlwind into heaven'? But it was\n'with Elijah as with Moses. In connection with Moses itis\n'irt written: \"And the Lord came down upon Mourt Sinai\"\n(Ex. xix, 20), and further on itis written, \"And Moses en\ntered into the midst of the cloud, and went up into the\n'mount (Ibid, x0, 28). Now, inasmuch ae the Holy One,\nblessed be He, was on Mount Sinai, regarding which it\n'writen, \"And the appearance of the glory of the Lord was\nTike devouring freon the top ofthe mount\" (id. xxv, 17)\nhow ould Moses have entered into. His presence? The\nansyer is found in the words, \"and Moses entered into the\n'midst ofthe cloud and went up into the mount\". Ths shows\nthat Moses enveloped himself in the loud as in a garment,\nand, having thus wrapped hitnself round, he was able to\ndraw near tothe \"fire a the glory ofthe Lord\", In similar\n'vay, Eljah, of whom itis written, \"And Elijah went up by\n1 whirlwind into heaven\", entered into that whintwind and\n'envsloped himself in i as in a garment, and in this way\nascended on high. The following recondite passage is found\njn the Book of Adam the First Man, in describing the\n'generations of mankind: A certain sprit will one day come\n\n166 THe ZOMAR IY o7a-1976\ndown to earth and will clothe itself in an earthly body and\nWill bear the name of Etjah, Whilst in that body he will\nsoar aloft and, divesting himself ofthat body, ener within a\nind, where anther and luminous body will hve been\nprepared for him, s0 that he will be3s an angel among angels.\nHut whenever he will come down to earth he will invest\nhimself agin in the material body, which will remain in the\nower word; and ii in this body that he will make himself\nsible on earth, whilst it i in the other body that he will\nappear on high.\" Tis is thus the reendite meaning of the\nWords, \"Who hath azcended up into hesven, and descended.\n'There wasno other man whose spiritascended ta heaven and\nthen descended to earth except Elijah, According to another\ninterpretation, \"who hath ascended up into heaven\" is an\nallusion to Elijah, whereas \"and dacended\" alludes to\nJonah, whom the fh caused to sink into the nethermost\ndepths af the sea, Jonah was only made posible by Eljsh.\nEjah ascended and Jonah descended, and the one as well\nas the otfer \"requested for himself that he might die\"\nFurther, \"who bath bound the wate\" alludes to Eljah,\nwho bound up in a bundle, as it were, all the waters of the\nworld so that neither dew noe rain estne down from heavens\n\"in is garment alludes further to Eliah, who smote (1974)\nwith his mantle to perform his miracles, \"Who hath gathered\nthe wind (raikepiet) im bin ste 2\" again an ali\nEljah, who restored the spirit of a'man to hs body,\nhath established all the ends of the earth ?\" stil alludes to\njab, who after he had restrained the waters and adjured\nthe heavers not to let rainfall, afterwards, by means of his\nprayer, restored life to the world by bringing back the rain,\nWhich produced an abundance of food fora. \"What i his\nname ® refers to Eljahy \"and what i his son's name\nrefers again to Elijah. \"His mame\" refers to Elijah when he\n'acended on high, and \"his son's name\" refers to Elijah\nten he eames down to earth and becomes a messenger t0\nperform miracles; he bears, thea, the same name of Elijah.\nAccording to another exposition' \"Who hath ascended up\ninto heaven?\" refers tothe Holy One, blessed be He, the\nallusion being contsined inthe word ME (Who 2) as explained\n\n1974) VAYAQHEL (HxoDUS) 67\nelsewhere. Hore in this passage is contained the mystery of\nthe Divine Chariot, consisting of the four directions of the\n'world which are the four primordial elements, all of which\ndepend on that superna region ealled Mi (Who ?), a already\nssid,\n\n\"Observe this. When the hour arrives at which i pleases\n'the Holy One, bese be He, to unify the Supernal Chariot!\n23 voce issues From that divine superal region called Heaven\n'to-assemble all the sainrs beneath and all the holy chefs and\n'supernal legion, thit they should all be in readiness to-\niether. Thus Scripture says, \"And Moses assembled\",\n\"Moses\" being an allusion to Heaven; while the words \"a\nthe congregation of the children of Israel\" allude to the\ntwelve superal holy legions. The next words, \"and said\nunto them... This isthe thing... \"Take ye from among\n'you an offering unto the Lard\", means, \"prepare yourselves,\n4 oF you, to take 'and to bear upon' you the glory of the\n'Divine 'Throne s0 ab to raise it aloft to the divine heights;\nappoint from among you those supernal glorified chiefs who\nshall take up that offering containing the mystery of the\nDivine Throne, in order to bring about a union with the\n\n\"patriarchs\"? for the Matrona (ie. the Shekinah) may not\ncomet her Spouse except those youthful bridesmaids follow\nin her train until she & brought to Him, ax it says, \"The\nVirgins her companiors in her train being, brought unto\nthe\" (Ps uy, 1) wit tht she may fin he Spouse\n\nnext words, \"Whosoever is of « noble heart,\nteen eins tht comin within\n'themselves all the other legions; i is these who issue forth\n'with the exalted patriarchs called \"nobles as in the passage,\n\nich the nobles of the people delved\" (Nur. 3x1, 18),\nting the patriarchs, 'The verse continues, \"let hien\nbring ie\". The singular, \"him\", where we sould expect\n\"hem, indiates the merging of them all into a unity.\nthe nest words, \"the Lar' offering\", the acusative particle\n'th indicates the incuson of all the other superna! legions\nThich were toe integrated inty one amity; thee mamber is\n\n+ A. eo combine the Supa Chariot withthe Lower Choe\". *AL\n\"wih er pou\"\n\n168 'Tite nomaR Tv [ig7b-1980\ntwelve, symbolised by \"gold, andsilver, and brass; and blue,\nand purple, and scarlet, and fie linen, and goat's hair; and\nrams' skins dyed red, and sealskins, and acacia-wood; and\n'il forthe light, and spices forthe anointing oil, and for the\n'eet incense\" These are the twelve superna legions, which\nare all comprised under the four sacred Hayoth mentioned\nbefore. All these acend towards the Divine Throne, so as\nto take her up-on high that she may join her Spouse, and\nthat He should be with Her in surpassing glory. The Mest\nHigh King then seats Himself on the Divine 'Throne in\nperfect unison with His Spouse, and joy is thus diffused\nthrough the universe. (Observe that Seripture here mentions\nold before silver, dhe reason being that this isthe scale of\nvalues here below but when it enumerates according to the\nsale of values inthe Heavenly Chariot, Seripture commences\nfrom the right and proceeds tothe left. So we find it written:\n\"Mine isthe silver, and Mine the gold\" (Haggai i, 8), fist\nsilver and then gold, but here below the left eames frst and\n'then the right, anit wniten, \"gol, and silver, and bras)\n[1980] Now the phrase, \"every noble-hearted\", 25 already\nsaid, comprises those four legions who together are named\nnobie-hearted; \"the Lord's heave-offering\" indates the\nDivine Throne, s0 called hecause they raise it and cause it\ntovascend on high! And its fr this reason that Eri\n\nhis vision of the ascending Hayoth, failed to tee what it was\nthat they were tcking up with them, since it was the Matrona\n\n'make all that the Lore! hath commanded.\" 'This i a allusion\ntu the sixty wellsprings that feed the world and so are en\nJoined 10 come and bring with them from the treasury of\nlife, by: executing the commands of the Holy One, 80:28 to\nhhenefit the world.\"\n\nTARE Ye from AMONG YoU AN OFFERING UNTO THE\n\nLop, R. Judah discoursed on the verse: \"Is it rot to deal\n\nthy bread (o the hungry (Isa, vin, 7). Happy', he\n\nsuid, the lot of him who happens to meet with @ poor\nit,\n\nig rom the worl Berk the wot\n\n1984) Vavagutt (exoD0s) 169\nman, as the poor man is present that God has ent him.\nWhoever rctives that presen with s cheerful eountenanc,\nhappy is his portion. See nave. Whoever tales compassion\nona poor man and quicken his soul, the Holy One counts\nit to him as though he had cceated his soul. Hence, bea\nAbraham took compassion an all men, God counted it\nhim as though he fad ereated them, a8 it ia written, \"and\nthe souls that chey had made (Yasu) ir Horan\" (Gen. Xt, 5)\n'The tery \"paras\" (breaking) has also the significance of\n\"spreading\", it being incumbent on the hos: to spread for\nthe poor man a tablecloth for the bread and other food\noffered. Arain, the term \"porn\", in it significance of\n\"\"peeaking\", teaches that it the proper thing to cut the\nbread forthe poor maa ito slices, 20 that he should ot\nfeel ashamed, and that there should be no stinging' \"thy\nbread' sae Scripture, thy emphatically, thine own proper\n'but not that gotten by robkery or violence or theft; for,\nthat ease, 9 far From its being a source of merit it will bea\nreminder, woe ta him | of ki sins, Similars, in our testi\nsays: \"Tale ye from among you an offering from among\n'you emphatically, but not from what has been gotten by\nWolenee, rubbery or the\"\n\nR. Hiya and R, lac and R. Jose were valking together\ncon the roadiwhen R. Abbametthem. Suid Hiya: *Aasuredly\nthe Shckimb is with un Abbs, when he exe up orth\nthem, expounded the serse: \"Since the day that 1 broughe\nforth my people Israel out of Egypt, I chose no city out of\nall the tribes of Israel to build a house, tat my name might\nbee there; but 1 chose David to be aver my people Tere!\"\n(¢ Kings wnt, 16) \"This verse, he sad, 'does not seem to\nbre logialy constructed. It begins, \"I chose no city\", and\nends, \"but I chose David\" instead of, as we should expect,\n\"out I chose Jerusalem\". What connection have the two\nwith cach ether ? But the truth i, that when its the pleasure\nof the Holy One, blessed te He, to build city, He frst\nConsiders who. shall he the leader of ite people, and not\n'until then docs He build the eity and being the people into\nit.The verve then sys, in efect, \"T chose no city nti had\nobserved David to be fitting shepherd of Tench.\" Fora city\n\n2 THE Z0HAR TY [1980-198\nwith all its inhabitants depends for its existence on the care\nof the people's shepherd and leader. Ifthe later be a good\nshepherd, ie is well ith hins, well with the eity, and well\nwith the people; but if be be an evil shepherd, woe to him,\nwoe to the ety, and woe to the people !\n\n\"Thus, the Holy One, blessed be He, when He looked st\nthe world and decided to build the city, frst raised up David,\nasit says, \"but Ichose David\" et. \"This is « new thought,\n'what wo have just heat, sad his Companions.\n\nRR. Abba then further discoursed as follows. It is written,\n\"Happy is he whose help is the Gud of Jacob, shove hope\n(ctbro) isin the Lord his God' (Ps.extv, 5).Why \"the God\nff Jacob\", and not \"the God of Abraham\", or \"the God of\nIsaac\" ? The reaton is that Jacob placed his trust neither in\nhis father nor in his mother whea he fed from his brother\nand went on his way alone, penniless, as Scripture says, \"for\n'with my staff I passed over this Jordan\" (Gen. axxi 11),\n'but he put his trust in the Almighty, asit is written, \"If God\nwill be with me, and will keep me\" (Ibid. xxvint, 20); and\nhhe made all his cequests only to the Holy. One, Hlessed be\nHe, who granted them to him, Further, the term \"sbro\"\"\n(Gwtiose hope) eat alo be read (by a change in the diacreieal\npoint) shibro (being bruised), pointing to the righteous who\nare content to be broken and bruised and to submit to tribu-\nlation upon tribulation, and all for the sake of \"the Lord his\nGod. So Scripture says: \"Nay, but for thy sake are we\nkilled all (2984) the day\" (Ps, xiv, 23); and further, \"Be-\nuse for they sake wet have horne reproach' (Ihid. 348, 8),\n'This was exemplified in Jacob, of whom itis written: \"Nove\nJacob saw that there was erushing® in Egypt\" (Gen, xu,\nindicating that Jacob foresaw the calamity of the exile that\nhe would undergo in Eayps, but ke placed hit confidence in\nthe Holy One, blessed be He. Similarly, the cbildren of\nJacob endured the calamity of exile, and yet did not deviate\nfrom the essence of the faith of their ancestors, the name\nof the Holy One, blessed be He, slways having been, in the\nmidst of the exile, on their lips. Hence the words of Moses:\n\n\"The tet ofthe Zl wrangly ute! eis\ncorn; sho crushing, breaking, mite\n\n198] varaautet (rxoDUs) mn\n\"and they shall say unto me: What (me) is his name\"\n(Ex. mt, 13), signifying th: the Isaeites knew the Holy One,\nblessed be He, at no ime having forgotten Him, but having\nsuffered the pangs of exile for His sake, Foc the sake of this\nthey merited redemption and great miracles and signs. Now,\nyou exalted saints who endure bodily aficton in wandering\nfrom place to place for the sake of the Holy One, blesed\nbbe He, how much more are you worthy that miracles and\nacts of redemption should be performed for you, and that\nyou should win the hfe of the world to come\n\n\"They then proceeded en their journey together, and R.\n[Abba then opened a discourse on the text: \"Take ye from\namong you an offering unto the Lord, whosoever is of\nwilling heart fet him bring it\", ete. 'Observe', he sid, 'that\n'when a ran wills to serve hib Master, his desire 3 frst\ngenerated in the heart, which is the basis and the active\nPrinciple of the whole body. From thence the desire is\nAilfused through all the members of the body, so that the\ndesire of thereat of the members ofthe body, and the desire\n'of the heart, unite into one whole and dea upon themselves\nthe resplendence ofthe Shekinah to reside with them. Such\n'aman becomes himself, sit were, portionf the Holy One,\nblessed be He. Scrprure thus says: \"Take you from among\n'you\", o, in other words, \"take you of your very selves, and\n'become jourselves an offering and s portion for the Lord.\n'And so that no one should say that this is aot within man's\npower, observe the sentence saying, \"whosoever is of a\nwilling heart, let him bringit, the Lord's offering\". Assuredly\n50, viospever ip of wiling heart may draw unto himeelt\nthe Shekinah, may bring her (yebicha) from on high, may\ndraw her from the supernal region to reside with him and\n'when she comes to reside with him, how many blessings,\nand how much riches, does she bring with her ! So Scriprure\nsays, 'gold, and silver, and brass\", so that rothing is lacking\nfor hon of al the tiches of the world 'This, R Abba cone\njude, \"is for the ext of mankind, but you exalted saints,\ntake from among you an offering unto the Lord\".* Said\n\n'the Shain is ready among you, an you mit ase Heron\nigh\n\n7s 're zouAn {198%\nR. Hiya: \"He who fas begun to take an offering, et im\nme in the work\"\n\nAbba then discursed on the text: \"And the Lord (had)\ndines ses eee peer oat Ieee eee ae\nland\" Gorah 11, 12). \"Where and when did Ged spesk to\nthe fsh ? he athed, Te war, he replied, 'atthe time of\nCCreaion, when the Holy One, blewed be He, crested the\nsword; to wit, on the fit day, when He erented the shes\nAf the sea. Then He ordxned and appointed certain fish\nto svallow up Jonah and retain him in its body tee days\nand three nights and then eject him. And not only in this\nase, but ith all that He created did God make certain\nStipulations 'Thus, om the frst day, when He erated the\nheavens, He stipulsted wit them that they soul take up\nEas into heaven by a whirlwind, and so i€ wan a\n\njah went up! by a whirlwind into heaven'\n1). On the same day He erated the fight and\n'iulaed wth thatthe min should become darkened in\nEgypt thre days, anit i writen, and there was a tice\ndarkacs in all the land of Egypt three days\" (Ex. % 33)\nOn the second day He erated the firmament vo divide the\nverter from the waters and in doing vo Te stipulated that\nthey should separate between deflement and purity on\nbic of Iaeel and be t them a means of cleansing, and\nso it was. On the third day He made the dryland emerge\nfist 40 SEee UMass tate eb\ntogether nto one plac, forming from them the sea, and He\nsilat with t tha it should allow the Terslies to pase\nthroath ion dry land an then overwhelm the Exyptan.\nAndo happened, a its write, \"andthe sen etured to\nits srength when the morning appeared\" (Ex. xv, 27)\nwher the term Pethono (ois strength), by a transposon\nUf emer can be Sen lwo (oft aipulton In\n\nGod aipulated with the eurth that it should open its mouth\non the dceazion of the rebellion of Korah and swallow him\nup with all his company, And w it happened. On the fourth\nday he erated the sun and the moon, and He stipaated\n'withthe sun that he should stan stilin the midst of heaven\n\n\"Ao is cay,\" Gol ok by cl\n\n1o8b-199q]_vaxagHEL (fx000s) a3\nin the days of Joshua [199]; He also stipulated. with the\n-tars that they should wage war against Sisera. On the fh\nday He created the fishes ofthe sea and the bieds of heaven.\nWith the bieds he stipulated that they should feed. Eliph\navhea he restrained the heaven from rain, as itis writ\n\"ond T have commanded the ravens to feed thee there\"\n(1 Rings xy1, 4); and He stipulated with the fishes of the\nsea {0 appoint one fish that should swallow up Jonah ard\nthen ject him. On the sisth day He created Adam and\nstipulated with him that a woman should descend from him\nwho should sustain Etijah, a5 itis written, \"Behold 1 hare\n'commanded a widow there to sustam thee\" (Jbid, v1, 6).\nSimilarly, in regard to every unigue phenomenon that his\nhappened in the world, the Holy One, blesed be He, hed\npredestined it from the time when the world was eteated,\n'And so here the meaning of \"And the Lord sid tothe fish\"\nis that He had commanded it atthe eretion of the worl,\n\"In the story of Jonah we have 2 representation of the\nwhole of a-mar's career in this world. Jonah descending\ninto the ship 'of man's soul that descends into\nthis world to exter into his body. Why is she called Jonah\n\nis world she finds herself full of vexation.\n'Man, then, is ia this world as in a sip that is traversing the\n'great ocean and is like to he broken, asi says, so that the\nship woe like to be broken\" (Jonah t 4). Furthermore, man\n{n this world commits sins, imagining that he can flee from\nthe presence of his Master, who, ukes no. notice of this\n'World. The Almighty then rouses a furious tempest; to wit,\n\n'constantly stands before the Ioly One,\nand demands his punishment. Its tis which\nassals the ship and calls to mind man's sins that it may\n\"teive him and the man is thus caurht by the tempest and\nig struck down by illnes, just a8 Jonah \"went down into the\ninnermost par ofthe ship; and he lay, and was fast alseep\"\nAlthough the man is thus prostrate, hus soul does not exert\nitself to return to his Master in onler to make good his\n'omissions, So \"the shipmaster came to him\", to wit, the\n'good prompter, who is the general steersman, \"and said\n\n4 THE ZOMAR IV [1990-1998\n'unto him: What meanest thou that thou sleepest ? Aris\ncall upon thy God\" ete; it is nota time to sleep, as they are\nabout to take thee up to be tried forall chat tho hast doe\nin this world. Repent of thy sins, Reflect on these things\nand return to thy Master. \"What is thine occupation\",\n'wherein thou wast sccupied in this world; and make ca\nfeaion concerning it before the Master; \"and whence\nit, from a fetid drop, and so be not thou\n\"What is thy country\"\"—eeflect that\nfrom earth thou. wast created and to earth thou wilt return;\n\"and of what people art thou\"; that is, reflect whether thou\n'anst rely on merits of thy forbears to protect thee. When\nthey bring him to jodgement before the Heavenly 'Tribunal,\nthat tempest that is none other than the judgement doom\n'which raged againat him, demands fromthe King the punish-\nrent of all the King's prisoners, and then all the King's\n'ouunsellors appear before Him one by ene, and the Tribunal\nii set wp. Some pad in defence of the accused, others\nagainst him. Should the man be found guilty, asin the cose\nof Jonah, then \"the men rowed hard to bring it to the land,\n'but they could not\"; s0 those who plead on his behalf find\nfoints in his favour and strive to restore him to this world,\nbut they cannot; \"Yor the sea grew more and more tem=\nFestuous against them\", the prosecution storme and rages\n'against him, and, convicting him of his sins, prevails against\nhis defenders. 'Then three appointed messengers descend\n'upon the man; one of them makes a record of all the good\ntec and the miedeede that he hae performed in thie world\none casts up the reckoning of his days; and the third is the\n'ne who has accompanied the man from the time when he\nwas in his mother's womb, As already said, the doom\nsimmons is not appeased.untl \"they took wp Jonah\", until\nthey take him from the house to the place of burial. 'Then\nprochination is made concerning hitn, If he wis 1\ntan, it runs, Render honour to the King's image ! \"He\nentereth into peace, they rest in their beds, each one that\nvvalketh in his uprightness\" (Is, Lvit, 2) [2996] But when a\n'wicked man dies, the proclamation runs: Woe to that man,\nii would have been better for him had he never been born !\n\n1998] YAvAQHEL (ExoDUS) m5\nRegarding such a man it is written, \"and they cast him forth\n'into the sea, and the sea ceased from its raging\", that is,\naly aftr they eve placed him in the genre which fa se\n'place of judgement, does the judgement summons cease\nfrom its raging. For the fh that swallowed him is, i fact,\nthe grave; and 20 \"Jonah was in the belly ofthe fish, which\nth \"the belly ofthe underwora\" (Shea), ax\n\nis proved by the passage, \"Out of the belly of the undere\n'world (hea) cried 1\" \"Thee days and thre nights\": these\nfare he three days thar a man lies in his grave before his\n'belly spits open. After three days it ejects the putrid matter\non his face, saying: '\"Take back what thos gavest me; thou\n'idea and drink all ay and never dia thou give anything\nto the poor all thy days were like feast ad holidays, whilst\nthe poor remained hungry without partaking of any of thy\nfood. Take back what thou gavest me.\" Ia repard C0 this\nis written: \"and I will spread dung upon your faces\", ete.\n(Malachi, 3). Agua, after the lapse of three days, the\n'man receives chasisement in each organ—in his eye, his\nhands, and his feet. This continues for thirty days, during\n'which time the soul andthe body arechastsed vogther. The\nSeal therefore rathaina al that Hie on cath alow, ot\n'soending to her place, like a wornan remaining apart all the\ndays of her impurity. After that the soul ascends whilst the\nbody is being decomposed in the earth, whece & will lie\n'untl the time when the Holy One, blesed be He, will\nfin the dead. A oice will then retound shrough the\nfrat, proclaiming: \"Awake and sing, ye that dwell inthe\n'dust, for thy dew fa the dew of ight, and the earth shall\ntastforth the dead (rephai)\" (Ia. x8¥, 19)That il come\n'when the Angel of Death will depar from the world,\n\nag tin written; \"He will destroy death for ever, and the\nLord Goal will wipe avay tears from off ll faces; and the\nreproach of hie people will he take avay from of all the\n'ara (06d, x59 8) Ti of that occaion that Hs wetter:\n\"And the Lord spoke unto the fish, and it vomited out Jonah\nuupoa the dry land\"; for 38 s00n as that voice will resound\n'among the graves they wil al east out the dead bodies that\nthey contain, 'The term rephain (the dead) being akin to\n\n196 THE zonAN IV [1995-2000\nthe root, rapa (healing), indicates that the dead will be\nrestored to thelr former physical condition. But, You may:\nsay, it it not written elsewhere, 'the rephaim will not rise™\n(Ubud. vt, 14)? The truth i tha all the dead ill be restored\nto theie former stare whilst in the graves, but some of them\n'will rise and others will not. Happy is the portion of Israel,\nof wham itis written, \"My dead bores shall arise\" (Ibid.\nxxv, 19). Thus in the narrative of that fish we find words\nof healing for the whole world, As soon as it swallowed\nJonah it died, but after three days was restored to lfe-and\nomitel hits forth, In a similar way the Land of Faroe! will\nin the future first be stirred ro new life, and afterwards \"the\ncath will cast forth the dead\"\n\n\"Tchas been affirmed that in quitting dhis world a man hag\ntoidure seven ordeals. The fist i the judgement of heaven\nwhen the spirit leaves the body. 'The second is when his\nactions and utterances march in front of him and make\n[proclamation concerning him, 'The third is when he ix\nplied in the grave, 'The fourth is the ordeal of the grave\nitself. Thefifth consists in his being consumed by the worms.\n'The sith isthe suffering endured in Gehenna. The seventh\n'ordeal is that his spirit is condemned to roam t0 and feo.\nthe world, and is not able to find a resting place unvil his\nappointed tasks have been completed. Hence it behoves man\ncontinually to review his actions and to repent before his\n'Master. When David refected on these ordeals which a man\nhas to endure he made haste to exclaim: \"Bless the Lord,\n© ny soul, and all my inward parts, bless his holy name'\n(Ps, cam, 1), a8 much as 10 say: \"Bless the Lord, O my soul,\nbefore thou quittest the world, whilst thow still inhabitest\nthe body' and all my inward parts, all the members of the\nbody that are in union with the spirit, whilst this union still\nfasts, hasten to bless. His holy: name, before the time will\ncome when you will not beable to hess oF to repent.\" David\n\njsefore repeats again: \"Bless the Lord, O my soul,\nallel\" (Ibid. cin, 22)\n\n1 Abba ceased, and the Companions approuched him and\nkissed him on his head. R. Hiya then began 2 discourse on\nthe text: [2004] Take ye fram among yous an ofering (rumah)\n\n+2004] varacutet (exopvs) 77\ninto the Lord. 'When Goal, he sid, 'eeated the world, He\ndid 30 for no ether purpose than that Israel should one day\n'ome and receive the Torah. It was by means of the Torah\n'that the world was created, and Hi on the Torah that the\nWorld i eatablshed. So Scripture says: \"Were it not for my\ncovenant that endureth day and right, the ordinances af\nbeaven and earth T would not have appointed\" (Jer. sxx\n25). The Torah is length of life in this world and in the world\n40 come. And he who labours in the Torah labours in the\nPalace of the Holy One, blessed be He, inasmuch as the\nsupernal 'Temple ofthe Holy One ie the Torah itself And\n'whenever a mn labours inthe 'Tora, there the Holy One,\n'essed be He, stands and listens to his voice, as itis written?\n\"And the Lord hearkened, and heard, anda book of remem\nbrance was written before him, for them that feared the\nLord, and that thought upon his tame\" (Malac\nand that man escapes three ordeals—the ordeal of thi\nthe ordeal ofthe Angel of Death, wha hasno power over him,\nand the ordeal of Gehenna. What i the \"book of remem~\nbbrance\"? Te isan allusion tothe duplicate Book which iat\n'once above and below.! 'The term \"remembrance\" is a\ndesignation ofthe region of the holy covenant and concen-\nrates and gathers within itself the whole of the superaal\nlifecenergy. Hence, \"book of remembrance\" signifies the\ntio grades tha are yet one# This ithe underlying mystery\n'ofthe \"name YRLVIT\" of which the Name sone and YHVH\nintone, yet the two are only one. For there is name and name,\n\"There isthe namne on high? that isthe sgn ofthe unknown,\nfof that which is above and outside all knowledge\n\nthe supernal point: and there is the name below which is\nexpressive of the central point here below. So. Seripture\nsaya; \"from the one end of the heaven unto the other\"\n(Dent, 1, 52), that i, from the aupernal point that cooxen-\ntrates within itself all the supernal lfe-energy \"unto the\nlower end of heaven\", which bears the name \"lower central\n'int \"This point is identical with the \"book\", and, be\n\nin the centre, it nites within itself all the woe's dirce=\ntions; six di come to a union in the supernal book\n\n\"oar fs 00, Mala od rl * Hobo, * Mala\n\n8 'rile ZomAR IV [2c00-2008\nwhich is above and over ther, and six directions fnd\nAion again in the lower bock which is above and over\nthem; and the two, the supernal book and the lower book,\nconstitute together the Law (Torah), the one the written\n'Law, it being undisclosed and only to be revealed in the\nworld to come, the other the oral Law. OF the writen Law\nthe writing is made, as it were, into a Palace of the central\npoint, wherein the Law is concealed. The lower Lav, on the\nther hand, is nes embodied in writing, and henoe is: not\nconstructed ito a Palace for the central point beneath a8\nin the superior Law for the supermil point. Hence, aso, the\ncral Law is designated r'runah (heave-offering, something\nseparated), being apart and separated. T have further heard\nfrom the Sacred Lamp (R. Simeon) that the frmah is\nreant to be resolved into tre (two) and meah (hundred),\nindicating two out of a hundred. For the sum of the hely,\ngrades involved in the mystery of Faith, by which the Holy\nOne, blessed be He, manifests Himself, amounts to ten,\nsnd thege aré aleo ten uttertnets. The whole this mounts\nto a hundred; and so in bringing an offering! we have to\n'combine the lower central point with the superna! central\npoint, so as to unite the Shekinah with her Spouse, these\nbeing the two of the hundred grades and sub-grades just\nmentioned.\n\n\"Observe too thit every day a proclamation goes forth, say-\ning, \"O ye peoples, this thing depends on your own effort\".\nAnd this is the sense of the words, [2008] \"Take ye from\namong you an offering unto the Lord\", not asa burden, but\n\"whosoever is of a willing heart let him being her (yecieha)\"®\nFrom this we learn that prayer fered with conconteated:\ndevotion by a man that fears his Master produces great\neects om high, as already.said chewhere. First came the\nsongs and hymins chanted by the angels on high, and the\nseries of hymns recited by Terael here below, With these the\nShekinah decks and adoms herelf like a woman who\nprepares to meet her spouse. Then follows the recital of\n\nA se silasion t the heavens (rumah) due tothe prea\nwich, according to te Mihoah, nora conned of fic part\n(Gitoe) ofthe pret. *i, the Shakin,\n\n2008] 'VavAQuEL (ExoDUS) 179\nprayer. By virue ofthe prayer they recite while sting they\nAdorn her bridesmaids and all her retinue. By the time\n'True and fim' is reached, the bride with ll her atten-\ndant damsels is fully arrayed. When the worshippers reach\n\"who hast redeemed Istae\".* the whole assembly has to\nstand up, For atthe moment \"true and firm\" ie reached\nthe bride's attendants accompany her towards the Most\nHigh King, but when it comes to \"tho hact redeemed\nIsrael\", the Holy and Most High King appears in His grades\nand comes out to receive her; and we rust then stand on out\nfeet in awe and trembling before the Most High King, as it\nisthe moment when he stretshes forth His ight hand towards\nHie, and then puts His left hand under her head, then there\nisu mutual embracing and tases This comes to pass during\nthe firs three benedictions It behaves, then, 2 man 1 con\ncentrate hs thoughts and to focus his mind on these great\neffects and on the ordering of the prayer. His mouth, his\nheart, his shoughts, must all work in unison. The Most High\n'King and the Mateona being. then in cbse. and joyful\nembrace, whoscover has a petition to offer let him do 20\n'ow, as itis an opportane moment. After having made his\nreajest ofthe King and the Matrona, he must then concen-\n'rate his thought and mind upon the last three beneditions\n0 ast excite the inner defht, since by these benedictions\nthe Shekinah ix blessed with another embrice, in which\nhae takes his departure. Withal, it should be his intention\nthat the denizens of this world also should be blessed.\n'The worhipper has next 10 fall on his fice in token of\nsurrender of his soul, among all the souls and spirits which\nthe Shekinah at that moment collets in the \"bundle of\nlife\". 'Thi I have heard among the mysteries expounded to\n'me by the Sacred Lamp, who has not permited me to reveal\nit save to you, O exalted saints. For whosoever surrenders his\nsoul so at that moment vil be bound in the bundle of life\nin this world and in the world to come. Moreover, i is\n{important thatthe King and the Matrona should be United\nbothabove and below, and be crowned witha crown wrought\n\n{Beenleigh cele haa piece he Ania,\n+ Cincinan of above teionel beediton\n\n180 'TRE ZOMAR IV [z00b-2010\nof the souls above andthe souls below: and whosoever con-\n'entrates his mind and heart on allthis and surrenders his\nsoul in complete devotion, the Holy One, Dlesied be He,\names him \"peace\" below after the partern of the peace\nshove, ae we rend, \"and the Lord called him peace' (Judges ¥,\n24). And when that man's soul quits this world it aseends\nand cleaves its way through all the heavens, and nothing ean\nstop ity the Holy One, blessed be He, proclaiming: \"He\ntererei ons peael ln: Ld sh en te Seokinak\nYenay they rest in theit beds\", ete ([bid.); and they open up\nfor it [2014] thirteen mountains of pure perfume, without let\ntr hindeance. Heace, happy isthe man who concentrates his\nthought on this. This, then, is the sense of \"whosoever is\nof 2 willing heacy tet him bring it, the Lord' offering\", to\n\"sit, toward the Most High King' R. Abba then lifted up his\nYulee and said: Woe 10 Rabi Simeon I thou art living and\nine weep concerzing thee; but we weep not for thee, we\n'xeep for the Companions and for the world, R. Simeon is\n\npass away and be absorbed in the upper illuminati\n'ill then diffuse through the world the fight of 0\nR. Abba then row and kissed R. Hiya, saying: \"You were\nin possession of these thoughts, hence the Holy One, blessed\nhe He, sent me hither to become one of your company,\nHappy is sy' postion !\n\nR, Jove then followed with a discourse of the test: And\nlet ecery wie-hearted man among you come and make, ete\n\"This passage', he said, 'has alzeady heen expounded,\nWhen God said to Moses, \"Get you wise men and men of\nAiscerninent\" (Deut, 1,13), the later searched the whole of\nlsrael but did notfind men of discernment; itis thos written,\n\"So 1 took the heads of your tribes, wise men, and full of\nAnowledge\" (Ibid. 1,15), without mentioning men of discern\nment, Asuredly the man of discernment (naban) is of a\nhigher degree than the wise man (hakham). Even a pupil who\nives new ideas to his teacher is called \"wise\". A wise man,\nthen, it is true, knows for himself as much as is required, but\nthe man of discernment apprehends the whole, knowing both\n\no1e-z0ib] —_vavaguiet (sxopts) 181\nhis oven point of view and that of others, The term \"wise-\nhearted\" is used here because the seat of windom is the\nhear. As forthe man of discernment, he apirehenls the\nlower world and the upper world, bis own being and the\nboeing of others.\"\n\nR. Jose farther discoursed on the verse: \"And He said\nunto me: 'how art my servant Israel, in whom I will be\nglorified\" (ha. xu, 3). (Observe he sai, that there is an\nSuter and bodily worship ofthe Holy One, biessed be He,\ntnd an inner and spinal vorship which isthe true and\n_genwine worship. 'The body poasesses twelve members that\nParticipate in rendering worship, 'These ae the outer\nImembers ofthe body, bust there are also evel inner mem-\nbers whose tof worship is of benefit to the spit. For this\nis the ianer and precious worship of the Holy One, blessed\nes Hy au epee cron thr roymnrins toh by.\nSimon, anda belonging othe anysteriex of supernl wisdom\nknown tothe Companions, happy is their portion! Prayer is\nspiritual worship. Deep materics are atached tit, for men\n'wot not thet a man's prayer cleaves the ethereal spaces,\ncleaves the firmament, opens doors and ascende on high.\n'At the moment of daybredk, when light emerges fom\ndarkness, a proclamation resounds through all the frma-\n'ments, saying: Make yourselves ready, ye sentinels at the\ndloors, chiefs of the Palace—each one to his post ! For the\nday-attendanta ace not the same a the nightcattendant, the\n{so groups replacing each other with the succession of day\nand night, Thisnalladed toa the passage, \"the greater light\nfor to rule the day\", ete. (Gen. 1, 16), \"the rule ot the day\"\nand \"the rule of the night\" signifying the day-attendans\nand the night-attendants, When night arrives proclamation\n\nmade, saying: Make yourselves ready, O ye rulers of the\nnight-each [3018] one to ha place! Similarly, when day\nbreaks. proclamation goes forth: Make yourselves\nSeu aE Dn day een tm te it ee etc ie\nTollawing. the proclamation, is assigned his suitable place\n\"The Shekinsh then descends whilst Iaael ener the Syna~\n\n18 THE TOUAR IV [aowb\nemblems of holiness, to attune his heart and his inner being.\nfor that act of worship and to say his prayers with devotion.\nFor the words that he uters ascend on high, for the scrutiny\n'of angelic supervisors. These abide (n ethereal space on che\nfour side of the world. On the easter ide tee ithe hie\nsupervisor, whose name is Gesardiya, and who is attend\n\nbya number of other chieftains, all awaiting the word of\n'payer that is about to ascend to the ethereal realm on that\nSide, 'The moment it dees so the supervisor takes it up. [Fit\nbre filly uttered, he, together with all the other chieftains,\nKisea that utterance ard carries it loft into the supernal\nfirmament, where other chieftains are awziting it. When\nkissing the utterance of prayer they say: \"Happy are ye,\nO Israel, who knaw how to crown your Master with holy\n'crowns. Happy is the mouth from which issued this utter-\nthis crown.\" 'Then the letters of the Divine Name\n\nime is formed of twelve letters, and is the one by which\njah flew to the ethereal regions until he reached heaven.\n'This is indicated in the words that Obadiah spoke to Elia,\n\". . that the spieit of the Lord (YHVH) will carry\nthee...\" Por it was that Name by which Ehjah flew up-\nwards, and its that Name that rules the ethereal space; The\nleters, then, of the Name fly upwards with the prayer-\nluterance, in company with the chief who holds the keys\nofthe ether, and all the other chiefs, until heaven is reached,\nWhere the prayer is taken in charge by another chief to\ncarry it still higher, On the southern side there is another\nchieftain ruling over the ethereal space of that region and\nhaving, under him a number of supervisors and officers.\nHis name's Pesagniyah and he is in charge of the keysof the\nethereal space in that quarter, Now the prayer of persons\nin deep sorrow and anguish, if uttered with due devotion,\nascends into that region and is taken up by the chief, who\nkkises it and pronounces over it the words, \"The Holy One,\nblessed be He, be merciful towards thee and be filled with\n'eempassion on thy behalf.\" \"Then all the chieftaine and.\nofficers administering that region accompany it upwards,\n* nges and phere\n\naorb-2o2d] —_vavAguiet (xx00U5) 13)\nalong with the ltrs ofthe Divine Neme—to wit, the Name\n'of four letters that rule that region—untl it reaches the\nIeaven over tht region. There it taken in charge by the\nshit of tht rion. The nate of the one in charge of the\nnortherly region, who also as unde lis command a number\nof chieftains and officer, is Pethyah. He is appointed aver\nthat side to which prayers offered for deliverance from ene:\nmics ascend. If such » prayer be found worthy, the chet\ntakes it up and kisses i. Then a spiie emerges out of the\nabyss inthe North who makes proclamation through all he\n'thoralwpaco, wo that thy all take ip that prayer ad carry\n'into heaven, all the while Kissing itand exclaiming, \"May\nthy Master east thy enemy down before thee\" It then as\ntends and cleaves the heavens.\" When it reaches the fire\nheaven it is met by the chief of the West, whose name is\nZebnlel, and. vho presides over numerous chieftains and\nofcers that stand sentry over nine door, \"The same Zebu\n'would fain minster in tha heaven inthe daytime, but be\nnot permitted until moonlight appears, when he comes\nout with all tho legions and chieftains, But when day\nbreaks they all retire through one, the most prominent ofthe\nnine doors. Now any ascending prayer faz] enters through\nthat door, and then all offers and chieftains, under the\nfidance of Zeb! thei chef, etnenge through tha door\n'They embrice it, and accompany it © the second heaven,\n\"That heaven i fied ith twelve gates, atthe Welt of\nwhich there stards a chief, named \"Anae, who isin cam\nmand of numerous hosts and legions. And when the prayer\narrives there that chief loudly orders all those doors to be\npened, exclaiming \"Open ye the gates, ete (Is. 23v1, 2)\nAAI the gates then open, anid the prayee enters through all\nthe doors. Then arses a chief, ancient of days, whois placed\n'athe northern se, and whove mare is \"Abril the Ancient,\n'though sometimes he i called Mawel (lit. mighty camp)\n\"This other name is given him because he commands sixty\nnriadh of legiors. All these legions are winged, part of them\nBe fullof eyes, and by teirside arc others fllof ears. These\nfre called \"eas\" because they listen to all those who pray\n\"A and tere se\n\n18 ae conan tv {sose\nin whisper, from the hear, a0 thatthe prayer should not\n'be overheard by anyone else. Only auch a praer is accepted\n\nby these \"all-eared\" legions, whereas a prayer that is heard\nby the eas of man isnot listened to on high, and s0 remains\n'unheard by anyone save by him who overheard it at first.\n'Hence it behoves man to be careful not to let others hear his\nprayer, Furthermore, prayer becomes absorbed in the upper\n'world, and the speech of the upper world should remain\n'inaudible. Similarly inthe reading of the Rook of the Laws,\n'while one reads, the other standing by him should be silent\nFor if two read together faith is diminished, beeause voice\nand utterance are only one. For onlyasingle voce anda single\n'rectal must be heard: so tha if there are two voices and two\nutterances there is a diminution of Divine Fath. When the\nsilent prayer soars alo, all those sixty myrtds of legions,\nall those \"all-eye\" and \"all-ear\" hosts, come forward and\nkiss it. So Seripture says: \"The eyes of the Lord are toward\nthe righteous, and hie ears are open unto. their ory\" (I\n\nvxxsty, 16), indictting the \"all-eye\" andthe \"all-ear\"™\nlegions. From thence the prayer mounts tothe third heaven,\n'thechief of which is Gedarah, who has under him numerous\ncoffers and chiefs. He ministers three times a day in the\n'presence ofa ray of fight that is constantly stooting up and\n'down in that heaven without ever being sill, And when the\n'prayer mounts up there that ray descends and bows down\n'before it. Then the chief ofthat heaven, after bowing down\ntothe pry, micn wil th ry of it agit x mighty\nrock that is placed in the centre of that heaven, and\n\n'merge from it three hundred and seventy-five legions that\nhave been confined within it since the day the Torah came\ndown to earth. They were s0 confined because they en\ndeavoured to prevent the TTorah descending on earth, and\n'Gol rebuked and shut them up in the intericr of that rock,\nwhence they do not emerge aave at the time when prayer\ncascends. 'They then break forth into song, chanting; \"O.\nLond, our Lord, how glorious is thy mame .. «above the\nheavens\" (Ps, vin, 2). They then bow to the prayer, after\n'which i crowned with supernal erowns and mounts up\ninto the fourth heaven. 'Then comes forth the sun and\n\ngoxe-2025] —_-YaYAgHEL (exoDUS) 185\nShamshiel (mighty sun or sun of God) the chief enter:\nthat heaven accompanied by thtee hundred and sixty-five\nlegions called days ofthe solar year, and they all crown that\nprayer with crowns of sweet peefume af the Garden of Eden.\n'There ittaries until all those legions accompany i into th\nfifth heaven, the chief of which i» Gadril, 'Thi angel i in\n'charge ofthe wars waged aroong the nations, but as soon at\nthe prayer arives there a trembling sizes him with all his\nhosts so that [228] their strength is enfeebled and they\ncome forward and bow dosen to the paver, and crown it and\naccompany it inv the sixth heaven, 'There numerous hoste\nand legions come out to receive it and ascend with # until\nthey reach a series of seventy gates in charge ofa chief whose\n'name is 'Anpiel. He erowns the prayer with seventy crowns,\n'Then all the hosts and legions of all these heavens join\n'oyether and take up that prayer, crowned with all these\ncrowns, into the seventh heaven, Finally Sandalphoo, the\nsupreme chief, the keeper of al his Master's kess introduces\nthe prayer into the seven Palaces, co wit, the Palaces of the\nKing. When the prayer enters there, decorated with all those\nérowns, it comfanes them all into one heavenly crown, each\nprayer according to its rank. And the name of the Holy One,\nblessed he He, is crowned on all sides, above and below,\nso that the whole forms. unity. OF this Seripcure says:\n\"Blessings are upon the head of the righteous\" (Prov. x, 6)\n'Happy isthe portion ofthe man who knows the proper way\nWhich to order his prayer. The Holy One, blesed be He,\ning glorified in such a prayer, awaits the completion of all.\nthe prayers of Iriel, so that the whole i fily harmonized,\nboth the above and the below.\nfar we have spoken of prayer Dat there are in addition\n'certain precepts:hat are bound up, noe with action, but with\n'the words of prayer. 'These are in number sis. The fits is\n\"to fear the glorious and awful Name\" (Deut, xtvat 58)\nthe second is \"to love Him (Ibid. x, 13); the third is to\nbless Him; the foureh is to proclaim His unity; the fifth\nenjoin the priests to bless the people; the sixth Bids man t9\nsurrender hs soul to Him, 'These six precepts are bound up\nwith the words of prayer, just a there are ether precepts\n\n186 THE ZOHAK IY [ood\n\nfear the Name\"\nsongs that King,\nby the Torah. For it behoves man to be filled thereby with\n\nfof his Master, for those hymns belong to a region called\nFear\" (yir'ah)! and all the Halleluias are emblematic of\nthe fear of the Holy One, blessed be He; it thus behoves\nman to attune hie mind to 4 epint of awe in the recital of\nthose hymns. In arriving at \"Praised be\" it behoves a man\nto concentrate his thoughts on the Holy One, blessed be He,\nin that benediction which reads: \"Blessed art 'Thou «.. who\nformest light... Bessed art Thou, O Lord creator of the\nUniverse.\" The precept, \"to love Him\", is realized in the\nhhenediction commencing with \"With abundant love',\n'which is followed by the reading of \"And thou shalt love the\nLord thy God . ..\", containing the mystery of the love of\nthe Holy One, blessed be He. And we proclaim His unicy\nwhen we recite \"Hear, © Israel: the Lord our God, the\nLord is One\", as that declaration contains the secret of\nGod's oneness. After the reading of these sections comes the\npassage wherein. we mention our exodus from Egypt, 19\nTalfilment of the injunction, \"But thou shale remember that\nthou wast a tondman in Egypt\" (Deut. xstv, 18). There\nfollows the pronouncement of the bless people by\nthe priests in order t embrace all Isrse at the moment when\nthey receive blessings. For at that moment the Community\n'of Toracl receives blessings, and it is « propitious moment\ntw surrender our souls © Him in the full willingness of our\nhheart when we fall on our faces and recite the Psalm: \"Unto\n'Thee, © Lord, do Ilift up my soul...\" (Ps. xxv, 1), WI\nshould be the expression of our full and complete self\n\nsurrender to Hin, These are the six precepts that are bound\n'up with our da way the sx\nhundred precepts of the hat of the\n\njrteen left over, these are a eategory apart designed to\n\n\"Matt # Beause he word Halla hat the sane numerical a\n2 Biohin, signifying the stbote of Juste, * There beng ceonding\n'Me Hobbie recaning ik hundred and thisen precept\n\n2ov-2034) —_-VavaguiEL (zxo0US) 87\ndraw upon us the thinen attributes of mere that comprise\nall the precepts. 'These ae the sx precepts hy which prayer\nisembrvidered Happy inthe portion of whoever concentrates\nhis heart and will on them ad realizes (203) them every\nday. With these precepts many others are interwoven, but\nat ach particular passige it behoves man to concentrate his\n\n'And He said unto. me:, 'Thou art My\nservant, Tsral, in whom T will be glorified\" (Isa, xx,\n\n|. Jose ceased, and R. Abba went up to him and kissed\njand R. Isaac next hegan a discourse on the text: nd\nMares asiembled all the congregation of the children of Irae,\nete. 'The object', he mid, of this assembling. was to give\n'them anew the law ofthe Sabbath. For the previous promul-\nston of the Sabbath before the Israelites made the golden\ncalf was not observed by the mixed mulitude, When they\nheard the words, \"between Me-and the children of Israel\"\n(Bx. sx, 17), they ssid in protest: Are we then to be ex\ncluded from this ? Straightway, \"the people gathered them=\nselves together unto Aaron', ete, (Ibid, x24, 1), and many\n'were they that followed them. Then, afer the guilty ones\n'were put 10 death, Moses assembled the children of Israel\nseparately and gave them the Sabbath aiew, saying: 'Six\ndays shall work be done... Ye shall kindle fire throughout\n'Your habitations upon the Sabbath day.\" Herein is involved\nthe mystery ofthe Subbath, the supreme mystery that is only\nrevealed to those versed in the Supreme Wisdom, On the\n'sixth day, when the time of evening arrives, a briliant star\nappears in the north accompanied by seventy other stars\n'That star smites the others, absorbing them all into itself\n40 that one takes the place of seventy. The same star then\n'becomes enlarged, and is made into a fery mass, blaring on\nall sides. The flaming. mass then extends itself round a\n'thousand thousand mountains, becoming in the process a\nmere thread, After this the fiery mass draws out from within\nitself a variety of colours. The frst is a green colour, When\nthat colour appears, the fiery mass raises ivelf and plunges\ninto the midst of the green colour, occupying the inner part\n\n'Tuk 20HAR IV oye\nPhen the fiery mass ofthe star attracts within itself\n\ncolour. 'Then i ascends on high and plunges\nagain in the midst of that eolour, occupying its interior.\n\"The sume is repeated with the whole gamut of eolous, all\nof which ie thrusts outside, cxicentating italf more and,\n'ore in the middle until it approaches that hidden point\nto derive ight therfeom\n\nAt this poine R, Isaac quoted the verse: \"And I looked,\nand, inhold, a stormy wind came out of the north, a great\nloud, with aire ashing up, © that a brightness vas round\nbout and out of the midst thereof asthe frm of elecrum\n(Gashmal, out ofthe midst ofthe fire (Ezek. 1, 4). \"Exh!\nhressi, saw this vision with 3 completeness which is only\npossible when the above-mentioned sta is in the ascendant.\n'The \"stormy wind\" has been explained as being a reference\n1 the storm that came to sutdue the whole world before\nthe wicked Nebochadnezzar. But in reality the \"stormy\n'wind in identical withthe star that swallowed up the other\nseventy stars; and its the sume \"stormy wind' that Ebjsh\nsaw \"ending the mountains and breaking ia pieces the\nrocks\" (1 Kings xx, 11); iti, moreover, the force that\nntinwaly protects the inward part as the membrane\nprotecs the brin, It is called \"stormy wind\" because it\nShakes the upper world and the lower worlds; i \"came out\nfof the north', from the side of which i is said, \"Out of the\nnorth the evil shall break forth (Jr. t, 14), for many other\nsinister forees were united vithin that stormy. wind\"\nhence ite origin was the north. \"A great cloud\": 30 called\nbecause it represents the dross ofthe gold that concentrates\nitself in the north and forms the central point of destruction\nand being skilled in the arts of seduction it obtains power\n'within the inhabited region, sein the Land of Trae, where,\nAluing the time Iaeael dwelt therein, it had no power; but\nater Israel sinned it obtained power, even inthe Holy Land,\nfs Sorpture says: \"He hath drawn back his right hand\nfrom Vefore the enemy\" (Lam. u, 3). \"A great chud\"\nindicates the cloud of darkness that darkened the whole\n'world, Observe the difference between this cloud and the\n\nYop ah\n\n'the cloud of the Lord was over them by day\" (Num. x, 34),\n\nalso, \"and thy cloud standeth over them\" (Ibid. x17, 14),\n\nindicating the bright and fuminous cloud wherein there are\n\nVisible all saritieo of light. But this cloud ie the cbud of\nutter darkness that prevents any.\n\nthrough it. Really ti insignificant, but\n\na \"great cloud\" when it objains sway. Altern\n\n'alled \"great\", on account of its darkness, which i\n\nthat i hides arid makes invisible all the sources of light, ehus\n\n'overshadowing the whole world. \"With a fire lashing up\"\n\nates the fire of rigorous judgement that never departs\n\nis that is,\n\nall that has been described, yet \"a brightness\n\n\"From here we learn that, although\n\nthe very region of defilemeat, yet it is surrounded by\n\n'certain brightness, and hence we may not thrust it com-\n\npletely out; it possesses an aspect of holiness, and hence\n\n'should not be treated with contempt, but should be allowed\n\n4 part in the side of holiness, Rab Hlamoumna the elder tok\n\n'snot visible from without. And because the brightness is\nwithin, the verse continues, \"andl out of the midst thereof\",\n10 wit, of the midst of thas brightness, \"as the form of\n'ashmal\" (tectum). 'The term hashmal has been interpreted\nts bg eompeed of book ad messing loth (oder\n\n'of angels), of quivering fire! Fr\nSimeon), however, we have heard in exposit\nfollowing most retondite: doctrine. Ax long as the foreskin\nrests upon the sign of the holy covenant, the holy principle\nis prevented from disclosing the mystery of the conyenantal\nsign. But when the bright light enters therein and separates\nbetween foreskin and holiness, the result is. hash-mal, to\n'wit, there is speedy uncovering of cireumcision.*\n\n\"'Tyresume. Onthe sxth day when the eveningappreaches,\n\n\"1 tn halon is reseved nto haath (hes, ok (re mae\n(ost or Giver * Hi sped, mal crcumeiin.\n\n190 THe 2ONAR IV 2o3b-a04e\nthat blazing fre we have mentioned plunges into the midst\nof the colours, Tt ie then that Israel here below prepare\nthemelves for the Sabbath, arrange their meals, and lay\ntheir tables, each one according to his means. 'Then a tongue\n'of fire emerges and strikes against that lame, so that both\nfof them are burled dawn into the eavern of the great-abyst.\n'There they cemain imprisoned. That tongue of fire is of the\nside of the Right, and it is in virtue of that that it sweeps\nSway the blate of ireand confines i to the great abyss, where\nit abides until the Sabbath ends. At the conclusion of the\nSabbath it behaves every Israelite to pronounce a benedicticn\n'over fire, so that the tongue of fire, under the force of that\nbenediction, re-emerges, retaining its command over the\nflame, and keeping i in subjection all chat night. Observe\n\nat the moment the Sabbath begins and that blaze of fre\nis imprisoned, all fies of the harmful kind are similarly\nhidden away 'and supressed, including even the fire of\nGehinnom, 50 that the sinners obtain 2 respite. Indeed,\nthere is then a period of ret forall, hoth in the upper worlds\nand in the lower worlds, At the conclusion of the Sabbath,\n'when Israel say the blessing over the light, all the fires that\nwere hidden away re-emerge and return each to its place.\n[Now it is in order to prevent any' other fire being awakened\nthat the injunction iegiven: \"Ye shall kindle no fire throuph=\nfut your habitations upon the Sabbath day\". But it may be\nasked, What about the fire on the altar \"The following isthe\nexplanation. Immedately on the entrance of the Sabbath,\npicelamation ie modo in all'the hoarene, sayings. Make\nready, O ye Chariot teams and legions, 1 meet your Master\nFallowing this there comes forth out of the south a spirit\nthat spreads itself [204] over all those Chariot teams ind\nlegions of the side ofthe Right, who are wrapt with it as with\n'a garment, 'That spirit is thus called the solemn robe of the\nSabbath\". 'Then the tables of this world are: prepared in a\ncertain Palace. Happy isthe portion of the man whose table\nTiere below appears there properly laid, everything prepared\ninthe best manner, aecording to his means, so that he has n0\ncease to fee! ashamed.\n\n'When the Sabbath comes in it is incumbent on the holy\n\n+2o4a] VAYAQHEL (ExopUs) 191\npeople to wash away from themselves the marks oftheir week-\n'ay labour. For what reason ? Because daring the weckdays\n'diferent spine roans about and hoves over the people,\nland it is in order to divest himself ofthat sprit and invest\nhimself with another spirit, a spirit sublime and holy, that\nthe must wash away the stains af the workaday word 'The\ninnee meaning of this action is 3 follows. Al the six days\nsre concentrated within one sacred point, where they form\n'nity, There ie anciber wntet of Gaye that tand without\n'and belong to the \"other ade\". Nov, for holy Isa, for all\nthose who lead a holy ie during all the woe, all he six days\nbecome as one with those si days tha are within and that\nfare concentrated into that central point wherein they are\nkepe and guarded. 'That point, again, is hidden during the\nsix days, but at the entrance of the Sabbath it rises on high,\nwhere itis decorated and becontes unifed with the whole\n'yee of day, all of whom become absorbed by it. Observe\nthis There re days and days, There are common weekdays,\n46 said already: these exist on the fringe, and for other\n'nations, but thee are the Sabbath! days to wit, the week-\ndla as they exist or Tora Now, when that point ascends,\neverything else Is iden away, it alone holding sway, and\n'it assumes the name of Sabbath (SHaHBaTH), That name,\napact from its simple meaning of \"rest, has an esoteric\nsignificance assoviating that point with the Patriarchs, For\nthe term SHaBBuTH is resolvable ino the letter shin,\nbetokening three,* and the term BaTH, signifying daughter,\nthe whole indiating thatthe Sabbath-pont, shen ie aes\nJtsreplendence as an only and belovel daughter, joined\nto the theee Patnarchs, who together with hee form a\n'complete unity. We have thus Sim (ymbolic of the three\nPatiarchs), and BaTH (symbolic of the beloved danger,\nthe Sabbath-point), tagether forming a unity expressed in\n'SHabBaTH. (There is also a higher Sabbath similarly\n'ade up ofthe Future World (Binah) andthe Cental Point,\n'which i also called beth) When that loner Sabbath-point\n\nee bp eps enw ee on er mo\n\nZohar, of sanefed rare partaking of the encty ofthe\nSubtath To wit bythe tte Bars in ts hae\n\n192 THE ZOHAR IV [aoqa-204b\nascends, comes into view and bedecks itself, a spirit of\n'rejoicing is sufused through the upper and the lower worlds.\nIn addition, during that night that point radiates its light\nand spreads forth its wings over the world, so that all other\npowers disappear and the world abides in a state of security.\n'As for the Israclites, each one of them becomes the habitat\nof an additional soul, under the influence of which al sadness\nsnd gloom and iritiaion are forgotten, there being only joy\nand gladness diffused through both the upper and the lower\n'worlds, In its descent, the additional soul bathes itself in the\nsweet perfumes of the Garden of Eden, after whieh it de-\n'upon the holy people. Happy are they when\nstirred within them. At the time of the spirit's\ndescent there accompany it into the Garden of Bilen sixty\n(Chariot teams in all their glory, facing towards the six direc-\narrives in the Garden of Eden all the spirits\ntherein bestir themselves 10 meet that\nSabbath spirit, anda proclamation goes forh, saying:\nHappy are ye, O holy people of Israel, on whom your Master\nhas bestowed [2046] an additional spirit. Here-is a most\nrecondite doctrine only known to dhe initiated of the mystical\nWiatom. This spirit is indeed the extension of the Sabbath\n'poin:, from whi\n\n\"Wherefore the children of Israel shall guard the Sabbath\"\n(Ex. cxu, 16), where the particle eth is meant to include the\naddtional spirit that requires special attention in order that\nit may remain with a man, The same is indicated in the\n'clause, 'that guards the Sabbath from profaning it\" (Ie wv\n2), Within the mystery of the special spirit there is this\naystery, t0 wit, that it shares in altho enjoyment\n\nts that Israel partakes of an that day; hence it\nbbchoves us to afford it pleasure by partaking of food and\ndrink three times, the theee meals corresponding to the\nthree grades of Divine Faith, as explained elsewhere,\nHappy is the portion of whoever affords it pleasure and.\ndelight on that day, During the six days of the week that\nspirit experiences a heavealy bliss radiated from the Ancient\n\n044] 'VAYAaIEL (EXODUS) 193\nof Ancients. But on the Sabbath, after it descends and bathes\nitself in the Garden of Ede, it shares in the bodily pleasure\nderived from the meal of Faith, and is thus filled with the\ndelights both of the superior world and the lower worl.\nnsomuch, then, as it abides with man, it is necessary for him\ntoguardit, conformably tothe Scriptural injunction: \"Where\nfore the children of lsrach shall guied the Sabbath\" (Es.\nsexx, 16), the term \"Sabbath\" alhaing to the terestrial\nSabbath-point, and the particle eth to the spect pint\n'which is the expansion of the same Point. When that ex\nDatsion beings an afuence of allnes and beaudes fom\n'on high on to that point, there is an effulgence of light all\n'around, and the spirit is illumined on all sides, the heavenly\nand the earthly. This is alluded to in the words, \"It is a\n'Sign between me and the children of Israel\" (J6id, xxx1, 17),\n8 much a8 to ay! \"It is a portion and a heritage shared\nTeeween us jointly.\" The heavenly part of it consists of\n'eanncendeneal holy Miniand sublime daight inthe raplen-\nAdeney of the Ancient of Ancients; whist in the terrestril\nprt there is the physieal enjoyment of the repasts. It be-\nhhoves,thevefore, a man to cheer that day with sumptuous\nfood and drink, with noble raiment, and with whatever\nconduices to jofulness, And when the teresteial portion is\nduly. decorated and is properly tended it ascends on high\n'and beeomes merged into one withthe heavenly portion; #0\nthat the \"Point\" becomes an amalgam ofthe upper and the\nfower works, and a unification ofall the elements. In the\nmystical book of King Solomon the following recondite\ndoctrine, a8 expounded by the Holy Lamp, is found, The\nterm vayinefash (and He rested) (Itid.) may be resolved into\n'ea (woe), fe (sul), that i, wor to the soul forlorn |\n'Now we may well argue that it should rather be woe tothe\nbody that Tones the special spirit with the departure of the\nSabbath. But th wth i that man possesses a certain nef\n(psyche) that attracts to itself the special spirit on the eve\n'of Sabbath, 20 that tht spice takes up its abode and resides\n'within tthe whole ofthe Sabbath, It thus becomes a superior\n'tafe, with grester power and resources than It possessed\n'before, It sin reference to this that we have learned thatthe\n\n194 \"Tue ROHAR IV [zoyb-2050\nnei of every Tarai i decorated on the Sabbath day, that\ndoration consisting of the special spre within them. But\n2 the conclusion of the Sabbath that spirit departs, and then\n'woe to the mefesh that is thus bereft thas lox the heavenly\n'own and the holy energy it thereby possessed.\n\n\"Those initiated in the higher vwsdom perform their\ntat duties on each Sabbath night. Concerning this, we\nputa question tothe Holy Larnp, pointing out w him tha it\neens to contradict the known fact that the lower Crown\nreodives what it receives in the daytime, and in the night it\nAiseiites sustenance oall ts bos, ax Seripure says: She\nFits alo while ic is yot right, an giveth food to her house-\nholt, and portion to hee maidens\" (Prov. x9 15). 1\nbe 10, how can we say the proper time for intercourse is\ncon that night in particular? He replied: Assuredly, tha is the\nproper time for marital intercourse, insomuch as that night\ndistributes souls for those [205a) initiated in the mystical\nWistow, end no other tne is appropriate for this junct\nto be performed with all joy without any extraneous ad\nmixture, swe that night when the souls are distributed to\nthe wise, the righteous, and the pious. Each night, indeed,\n'maybepropesfor it and that at midnight, a eslained clee~\n'where, butt behoves the initiated to iit themselves to that\ntight, 'The reason is that one spirit hovers orer the world\nGing the other days ofthe week, fut on Sabbath eight\nanother spirit, «sired and sublime sprit, descends for the\nholy people, That spirit fows from the Ancient of Ancients\nand descends into the lower \"Sabbath-point\", bringing\ntherein ses forall, whence it expands into all directions on\nhigh and below, at it say \"between Me ang the children\n'of nae\". Hence, for those men af wisdom the proper tine\nfor hae function is when. that holy and exalted spirit\ndlifwed around them, since that same spire draws after\nin lis descent here below all the holy souls 1 that by its\nseats the exalted ssints transmit to their offspring those\nholy souls,\n\n\"Furthermore, as soon ss tht sist hovers over the work,\nall the malignant spirits and the evil accuses of men vanish\n\n\"ke the souls en ih\n\n2050) VAYAQuEE (rxooUs) 95\nfrom the world. And so there is then no need to pray for\nprotection, as Israelis then under the guardianship of that\nspirit, with the wings ofthe tabernacle of peace spread over\nthem, 50 that they may be perfectly secure. 'There is, 18\n'rue, a traditional teaching which says that a man should\n'ot go out alone either on the night of the fourth day of the\nvweek or on the night ofthe Sabbath, and that at these tres\n'one bas to be on one's uard and this seems to contradict\n'what has, just been said, that on Sabbath night men sre\nshiclded from all evil accusers and need not therefore offer up\n4 special prayer. Still, all thi io assuredly correct, The\nfourth night ofthe week we have to be on our guard against\nthem, for the reason that at the eration of the lights the\nmoon was cursed, its light diminished, and occasion was\n'thus given to bands of malignant reving spits to exercise\n'power that night; on Sabbath night, again, whilst these spirits\nscatter themselves in order to retire into the cavern of the\nabyss where they are powerless ta harm, a solitary man mast\n'be on his guard. against them, since, although they are\n<eprive of power, now and thea they show themselves, and\n40.2 solitary wayfarer has to be on his guard. If that be so,\n\nsecurity # Not 3, it was answered, On the Sabbath there is\nprotection for the holy people, and the Holy One, on the\nentrance of the Sabbath, decorates every member of Ise\nwith a crown—a oly crown, which every wearer must\ncherish and guard. Now, although the malignant spirits do\nsot then Frequent inhabited places, they often appear to a\nrman that walks alone, and then his \"hucky star\" (mazzal)\ndleserts him. It a therforeincurmbent upon a man to decorte\n'himacif with the holy crown and to guard it, Howbeit, on\nthat night the boy people are fully protected, since the tbe\nnacle of peace overspreads them, and tradtien tells us that\nthe tabernacle of peace and the \"other side\" cannot coexist\ntogether. 'The Sabbath day is thus 2 day of universal joy\nand security, beth in the upper and the lower worlds; andthe\nTower light, ralating into the upper world, through the\nreaplendency ef the Sabbath crowns, is there intensified\nseventy-fol, so that the Ancient of Ancicnts bestirs Himsct.\n\n196 'ue zouan iv [aos0-205b\n'Then at break of day the holy people proceed to Syna-\nofue in a joyous spirit med in their best, crowned with the\nxetal oly erowa and endowed with the addtional celestial\nspit, and there they offer up praises in songs and hymns,\n'which mount up on high, so thatthe upper and the lower\nworlds are filled with joy and are all decorated together,\n'Then the celestial beings hold forth and aay: \"Happy are\n4,0 holy people on earth, through whom your Master is\nrowed, a8 well sll te sacred hosts.\" 'This day isthe day\nofthe soul and not ofthe body, exhibiting the sway of the\n\"'yandle of soul, when the upper and the lower beiogn are\nraced [29s] together in virtue of the addtional celestial\nspit by othich man is crowned.\n\n\"The prayer offered by the holy peopte on the Sabbath\nib of three parts, comtesponding to the three Sabbaths, but\nbringin extence only one. Once the holy people enter the\nprecincts ofthe Synagogue i is forbidden them to concern\nThamecives with anything, oven the requirements of the\nSynagogue, save words of thanksgiving and prayer and the\nstudy of the Torah; and whoever directs his mind to other\nand worldly matters profanesthe Sabbath, and thus has no\nportion among the people of Israel. For such « one swo\nSnjels are appointed on the day of Sabbath, who proc\nsaying: \"Woe to So-andso who has no portion in the Holy\n(ne, blessed be He.\" Hence it behoves the people to absorb\nthemselves in prayer and songs and hymns to their Master,\nandin the study of the Torah, Iisa day of the souls, a day\nin which the \"bundle of the souls\" is decorated by the\npraises offered to their Master. Hence on that day i rested\nthe \"Hymn of the Soul\", which reads: \"The soul of every\nliving being shall bless Thy name, O Lord our God, and the\nspirit ofall sh. ..\",asthat day subsists solely by the spc\nand sul, and not bythe body. Another hyo that concerns\nthe mystery of day, of the sacred sun that ilumines it,\n\"who formest fight -.\", to wit, the leminating light\nwhich affords sustenance and fight for all the hosts and\nheavenly Chariots and surs and constellations, and all those\n\nue the Saath ofthe Creation, the Sabbath on wh the Torah was\nten ard the Sablath of he Mien.\n\n2058] VAYAQHEL (txoDUS) 197\n'who exercise avay over the world. Then follows a Hymn of\nthe universe, cuched in the words, \"God, the Lord overall\n'works...\",an alphabetical hymin which contains the mystery\n'of the wrenty-tvo sacred celestial leurs which are decorated\nWith a erown made of the Patiarchs and the holy heavenly\nChariot. Oppasite to them are the twenty-two little letters\n'of the lower werld which enter inthe daily hymn that reads:\n\"The God, the blessed One, great in knowledge .\nHerein the alphabet ranges over single words in succession,\nthere being ne space between the words; whereas in the\nSabbath hymn, symbolic of the upper world, thee ix a wide\nspace, significant of holy mysteries, between the successive\nletters. The seventh day thus chants a most sublime hyran,\n'composed of the celestial letters in praise ofthe Most High\nKing, of Him who formed the world at the beginning.\n'When this hymn mounts up on high, ssty celestial Chari\nof those alluded to befor, take it up from the holy people\nand ajcend with it to whete it s woven into crown for the\n'ecoration of the many heavenly Chariots, and forall the\nrighteous in the Garden of Elen all of whom mount up with\nthat hymn to the Divine Throne. There this hymn, recited\nby the whole of Israel, halts until the recital of the Sanci-\nfication (Rdushah) in the additional prayer (musaph). 'Thus\nis effected the complete union of the upper and the lover\n'worlds, So much for this hymn—the gem of all hymns.\n\"Then follows the regular daly order of prayer up to \"Moses\n'rejoiced in the gift of his portion... .\" This expresses the\njoy of the supreme grade, the chief ofthe \"Patriarchs\", wa\n'cjoies in His portion when the Divine Throne approaches\n'Him, and the two worlds are fused into ones again, it ex-\nresies the rejieing of the Written Law on high in the Oral\n'Lave here below, and thee fusion into one, To the joy at\nat union we have to add the joy of the holy people as\nexpressed in the words: \"May they rejoice in Thy kingdom,\n'those. who observe the Sabbath, and call the Sabbath a\ndelight... God and God of our fathers, accept our rst.\nNow, the inwardness of the interrelationship between the\nook of the Law (Sefer Turah) and that day has been\n'expounded elsewhere. In this regard we have been taught\n\n198 'THE ZONAR I [post-206a\nas follows. Ie is written: \"And they read in the book, in the\nLaw of God, distinctly; and they gave the sence, and caused\nthem to understand the reading\" (Nehemiah vin, 8) The\n'nner implication of this verse i thatthe verse-i the\ntonal accents, the Massoretc readings, and al\nof the text with their profound mysteries, were all delivered\nto Moses on Sinai It may be asked, If that is vo, why are all\nthese signs and notes, with all the mysteries they contain,\nabsent from our most holy Seroll of Lave The explanation\nis as follows. When the Divine 'Throne was decorated and\n'completed with the erovin formed from the Written Lav, all\nthe points and tonal actents and Massoretic signs were\nhidden [2060] in the interior of the Divine Throne: then\nall these signs were the means by which the Written Law\nfertilised the Oral Lae, a8 a female is fertilized from the\n'male, But the cslestial letters remained in their original\nsanctity unaccompanied by any signs, and hence they have\nto appear in this guise in the Synagogue, secing that the\nDivine Throne was decorated and sanctified by the Written\nLaw in its bare letters, The celestial holiness is thus diflsed,\nthrough the whole, especially on the day of Sabbath. On\n'that day seven persons are called up to take part in the public\nreading of the Law, corresponding to the seven vuicest\namidst which the Torah was given; on the other fexivals\nfive persons read the Law, and on the Day of Atonement the\nnumber is six. All these regulations have a similar recondite\nsignificance. 'The number five corresponds to the five (divine)\ngrades that come after the primordial Light, which are a\n'symbol of the Law; six signifies the so-called \"ix direc\ninna\", and seven corresponds to the seven voices: thus all\nhave the same symbolism. On the day of New Moon a fourth\ni added to the three who.ate called up on an ordinary day,\nto symbolize the Sun that gives ight at that time to the moon;\nand this is the inner significance of the additional sariice\nand the additional prayer (maph) offered on that day. In\nthe reading of the Law only one voice should be heard at a\ntime. Both on the Sabbath and on other days when the Law\nofthe Lae = ree\n\n0] Vavaguit (rxopuS) 199\nis publicly read the holy people must have a 'Throne pre-\npated in the form of a reading-desk with an ascent of six\nSteps and no more, canformably tothe passage saying, \"end\nthere were six steps to the throne\" (2 Chron. xi, 18), and\nhaving one step above on which to place the Dook of the Lave,\nthat it may be seen by the whole congregation. Ax soon a6\nthe Beok ofthe Law is placed thereon the whole congregation\nbelowshould assume an attitude of ave and fea, of rembling\nand quaking, 8 though they were at that moment standing\nbeneath Mount Sinai to receive the Torah, and should give\nar and listen attentively; for itis not permuted then to open\none's mouth, even for diseussing the Torah, stil less other\n'subjeas. All must be in awe and fear, as though they were\nspeechless, So Seripture says: \"And when he opened i, all\n'the people stood up\" (Ne. vat, 5); alo, \"\"And the eas of\nall the people were attentive unto the Book of the Lave\"\n(Uh, vi, 3). R. Simeon said: When the Book ofthe Law is\n{taken out tobe read before the congregation, the merey-gates\nof heaven are opened and the attribute of Love is stierd up,\nand eich one should then reste the following. prayer:\n\nBlesc be the name of the Master ofthe univers, blessed he Thy\n'rownsnd Thy place: may Thy favour accompany Thy people ral\noe erermore, snd ruanieet Thou to 'Thy people the relenption\nfof Thy right hand in Thy Sanctuary a0 a8 fo Make us enjoy Thy\nfood light and to accept our prayer in merey. May i be Thy will\nto pron oge life in goodness, and may 1, Thy servant, be counted\n\"mong the rghteour ao that Thou have merey upon and pase\nfae anda mine and all that ae ef Thy people Tere. Tho wt He\ntha nourisheth and sustaneth all, Thou ae ruler overall, Tho.\nart ruler over all ings, and the kirgom 6 Thine. Tam the Servant\nGf the Holy One, blesied be He, and bow down before Him and\n'before His glorious Torah at all mes. Not im man dof pct my\n'ust, ror do Trey upon angels, but on the Gad of heaven, who\n{the Gad of truth and whose 'Torah ie truth and whore prophets\nare tre prophets: ia Him do [pt my test atid ts His holy and\nGlories name do Using pace. May it be \"Thy wil to open my\nFheartto'Thy Law and grant me mule chien, such 8 wil do 'Thy\nsell nd mayest'Phow ful the dois of my hear and that of Thy\neople Israel, for whatever good, fo ifs, and for peace. Amen.\n\nvis forbidden for more than one at a time to read in the\nBook of the Law; the rest should listen attentively ard in\n\n200 THe zomAN LY [oba-208b\nsilence to the words coming from his mouth as though they\nWere receiving them at that moment from Mount Sinai.\nAnother person should stand next to the reader, but in\ntilence, so that there should be heard one sole utterance, and\n'not two. As the holy ngue stands alone, so its message must\n'be delivered by one enly;\n\nin the Book of the Law would bea lessening of Dis\nand a lessening of the glory of the Torah. (Similarly, in\nreciting the trantlation,! only one voice should be head\n'The translation and the reading are related as the shell and\nthe brain.) All should be silent, one only reading, just as at\nSinai, as we are told, \"God spoke all these words, saying\"\n(Ex. 3%, 2, He being above and all the people beneath, as\nwwe read, [2068] \"and they stood at the nether part of the\nsrount (Ibid. x1x, 17). We also read, \"And Moses went up\n'unto God!\" (Zhid. 15,3). It behoves the reader to concentrate\nall his mind on the words he reads, and to realize that he is\nthe messenger of his Master, charged with the duty of com=\nsmunicating these words to the whole cangregation, he being\nin the place of heaven to them. Hence, whoever would go\nuptoreadin the Torsh should previously rehearse his rea\n\nat home, or else not vead at.\n\nfof the Law on Mount Sinai, of which we read, first, \"Then\nddd he see it and declare it; he prepared it, yea, and searched\ntout\" (lob, xxvitt 27), and then, \"And unto man he said:\nBehold, the fear of the Lord, that is Wisdom\" (Ibid. xxvit,\n28), It is forbidden to the reader to break off anywhere save\n'whens Mosce indicaied pause, Neither may he in reading\nthe portion of one week add part of the portion of another\n'week. The inner reason of this is as follows, Each weebly:\nJesson ist its conclusion adorned witha erown, and presents\nitself before God. Atthe conclusion oftheir yearly cycle they\nall present themselves, thus crowned, before the Holy One,\nblessed be He, each one announcing: I belang tothe Sabbth\nso-and-so, and to congregation so-and-so, At that moment\nthe angel Youfiel, the great chief, i ealled for, who presents\n\n\"esas forme the castom tha after ack Verse ofthe enim the\nArarat tration (Teron auld he veel \"2s thin war sd\nthe next word,\n\n2060) 'Yavaaitet (rxopus) 201\nhimself accompanied by the fifty-three legions under his\n'charge. 'These legions superintend the reading of the Law,\n'each one having to preside over the reading on a particular\nSabbath assigned to it, Its thus forbidden us to disarrange\nthe Lessons and thereby cause the overlapping of one legion\n'with another, even by 10 much asa hairbreadth, by so much\nasasingle word or evena single letter; but each must be kept\n'within its on limits asfixed by the Holy One, blessed be He.\nAll the legions thus present themselves, each one standing\nfused over the weekly Lesson under its charge. Each\nportion thus decorated with a crown, afer its reading has\n'been completed by the congregation, ix taken up by its\nsuperintending egion and brought before the presence of the\nHoly One, blessed be He, in al its several words. These\n\"words declare; \"We are such-and-such a section, completed\nby nich-and-auch a congeeyation in such-und-such manne.\"\nIfthe reading of thee: has been completed in the proper\n'manner, the words ascend and themsclves ire woven into\n'ron to adorn the Divine 'Throne, with its superintending\nlegion standing guard over it, 'The same is repeated with\n'each separate Sabbath lesson in turn until they ae all joined\nsnd hecome interwoven into one single ern. Hence, happy,\njs the portion of whoever completes the reading of the\n'weekly prion of each and every Sabtath in the proper\n'manner, and in accordance with the divisions fixed on high.\n\"On Sabbath we have to read in the Book ofthe Law twice:\n'once in the morning and ¢ second time at dusk, For the late\nafternoon isthe time when judgement hangs over the world,\nhaere it i necessary for us to intertwine the Left with the\nRight,#sceing that the Torah proceeded from the two sides,\nas itis written: \"At his right hand was a fiery law unto\nthen\" (Deut, xextn, 2), implying both the right and the\nlefe Hence the reading ofthe Law at dusk should comprise\nten verses of more, but not the entire portion, as the com:\n\nTeonpng any Sabbath ee Migour wth Clemency\n\n202 THE 20HAR tY [2066-2070\nthetime of afternoon service. We have also to read the Law\nan the secon and the fifth days ofthe week, ason these days\nthe higher grades descend below, those grades that represent\n{he imn principles of the Torah, \"The cote sigeiSeanee\nof the mater is this. 'These superior grades represent one\nportion of the Torah, but from them there emanate nine\nrade, which form a uty, and hence hae their counter-\npar inthe nine perans cae to read the Law: to wit, three\n'on Sabbath at Minha, and three each on the second and the\nfifth days of the week. Similarly we read in the Book of R.\nYebs the Venerable: \"Ar Minka-time on Sahbath there ie\nan awakening of the myuterous forces of the Let, and the\nlower 'Sabbath-Point' within that left side receives the\n'mystery of the Torah. At that moment, therefor, i ecives\nfrom the domination, at it were, of the left side, the side\n'which is esotercally represented [2074} by aine, and hence\nthenine persons who read the Lave, to wit sx on weekdays\nand three on Sabbath st the moment when the left side\n'pats itselE\" Happy isthe portion of whoever is privileged\n10 do honour to the Sabtath; happy is he inthe two world,\nin this world and in the future world\n'Te ie writen: \"Let no man go out of his place on the\nseventh day\" (Ex. x¥1, 29) We have learned that the term\n\"place\" signifies the space wherein is fing for a man\nto walk; and esotericaly it isthe counterpart of the similar\nterm in \"Blessed be the glory of the Lord from his place'\n(Baek. 1, 12); also in \"forthe place whereon thou standest\",\ntc (Ex. mt, §) jit i a place well known on high, and we\ncall it the place wherein is revealed the most high glory\ncaver} and hence the warning to the man. who is\nadded with the holy heavenly crown not to \"go out af his\nplace on the seventh day that is, not to speak of workaday\nJae, a5 that would bx'aprofanation ofthe Sabbath, nor\nto do work with his hands, nor to walk eyord the limit of\n'veo thousand cubits. \"Let no mari go out of his place\", to\nwit the place of Holy Majesty, ax beyond i the place of\nstrange gods, \"Hlessed be the glory of the Lord\", t0 wit,\nslory in the high heavens; \"from His place\", 00 wit\n\"The nes of Nec, Hod and Yo, wih the sexi\n\n2074] VavAquteL (exopus) 23\nHis glory in the lower world, the two together forming the\nSabbath-crown, Hence, \"let no one go out of his place\".\nBlessed be He for ever and to all eternity. It is written:\n\"ohold, there is place by me\" (Ex. xxx, at) 0 place,\nthat i, concealed and hidden, eluding all inquiry, the place\nwhieh is in the heighe of heights, the most high 'Temple,\n'withdrawn from all cognition. But over against itis the lower\nplace, referred to above, 'Thus there is \"place\" above and\nplace\" below, and hence \"let no man go out of his place\n'on the seventh day\". Its written: \"And ye shall measure\nwithout the city for the east side tw thousand cubits.\" ec.\n(Num. axev, 8). This verse contains sublime mysteries,\nindicated already elsewhere. It speaks of a higher and a\nlower region, the two thousand cubits extending on all sides.\nSo the Shekinah does not hover anywhere outside the\nboundaries assigned to er,\n\n\"When the Sabbath begins to draw to a close Israel mast\ndraw it out as long as possible, for it ina great and exalted\nday, and the Shekinah, moreover, is our guest on that dy,\nand 20 we must make every effort to detain the celestal\n'guest as Jong as posible. Then, at the\nSabbath, we commence prayers by reitny\n'mereiful, Forgiveth iniquity...\" This verse is very app=\npriate for that night, because then Rigour resumes it sway,\nwhereas itis not appropriate for reciting atthe entrance of\nthe Sabbath, since that Rigour is shen completely withdrawn\nfrom the world. Then, when the congregation recite the\n'passagebeyinning,\"\"Andlet the pleasantness...\", succeeding\nSanctification, ll the sinners in Gchinnom exclaim: \"Happy\nare ye, O Israel | Happy are ye righteous men who observe\n'the commands of the 'Torah ! Alas for the wicked who did\nnot succeed in observing the precepts of the Torah.\" Then\nappears Dumas and proclarne: \"bee the wicked return to\nthe nether-world, even all the natons that forget God\"\n(tid, 1x, 18). The wicked are then driven back by all the\nIhands of demons into Gehinnom without anyone having\nfeompassion on them. Happy are those who observe the\nSabbath in this world, and s0 enjoy the celestial delight\n\nThe ce of the under world,\n\n254 rie ronan tv (oores078\necht t them fo abot, lady mentioned On\nTerese wo ep he Sabbath aa ay of ti\ntrovoles ant owelf wo accusers who inet hin before\nthe Holy Ring. One i the bly Salata apes\n\nis lepriv ol hk de thar of Saat hrcay eight\naxher is the angel nated Sangarah, who has charge over\ndogs wo clave a fat, 'Theae te aceue ths aun boone\nihe Hey ngage the nee ai dora oe\nfropee tare of ata delphi meanae of injer\nfection and therefore the coresponding spit above i al\nina date of experfccin, andthe man ths deserves cures\nand punishments, I Rovere, he makes good on other\nctsons co a he angel of [2078] fst ns estan\n{nthe eleaal baw whtch be edjoe in the company of\nce prin angels, his pushes! is Fed. Suppor\nSikiog in Oe sree 8E bis marge fies Ha whee\nfilha sobpes re ovied panec pate, nice 9 fe\nbeing ted in chains tothe place of punishment, Stagh\nsey be ges cao atone cea te\n'ei exception, may share sa Nites AR sows,\nthe fics ur ar led ve mast the poe of paste\ntient, Simi, the exental officers coee in due cour\nSd eacprshmen of he msn who cated dinintion\njy eth tn even a on ert by Fst On Saba\nWit the, hn remedy? That he ser aoter fest\nsone fr bt Saath fs; aa he did aay wih the joy Of\nSabbath sot him do avy withthe pear of workday,\nBut fhe banish joy on Seat and indules init on week\ndays, by fasting onthe Sabtth and feasting the ellowing\nsrskay, he milshow that fe thks more this world than\n1 God, since be neglect the aly super-apirt ofthe Sabi\ntid entertains the weekday apy which ret on the word\nicrwards ha theefre sine on hf ober\nfat on the fist day ofthe week, the ine yen the ordinary\ntidy pit rasames is says hat be may Ob\nfesing Uy sreieiag ear reyes\n\niy deta\nmanner due. For this day is adorned with seventy: crowns,\nand the Divine Name is perfected in all sides, and all the\n\n207] VaYaQiteL (rxopus) 205\ngrades ate illumined, and all is pervaded with joy, with\nblessing, and with an overflowing measure of holines.\n\n\"The Sanctfeation (iddush), recited on the eve of the\nSabbath, ushers ina holiness equal to that ofthe Sabbath of\nCreation, hich was hallowed by the \"thiny-two Paths\n'of Wisdom\" and \"three holy apple-trees\".' Hence, in the\nSanctification ceremony we have to recite the passage: \"And\nthe heaven and the earth were Bainhed ,.. which God in\ncreating had) made\" (Gen, 1, 1-3), which contains an\n'sential testimony to the work of creation. For this passage\nContains thirty-five words. representing the \"thirty-two\nPaths! and the three 'holy apple-trees\", which are repre-\nsented by the three occurrences of the word \"seventh\" in\nthe passage. This section also contains allusions to the upper\nworld, the lover world, and the Divine Fath jn. all its\ncompass, 'The word \"Elohim\" is mentioned three Gimes,\npointing to the lower world, the \"Fear of Iaac\" (Rigour),\n{nd the highest worl, which isthe Holy of Hoties. Now, it\nbehoves man to give testimonr to this before his, Master,\nsladly, joyfully, and with all his heart and mind. 'Thereby\nall ou® sins are stoned for.\n\n*Next we recite the benediction, which runs: \"Blessed\nart Thou, O Lord our God, King of the universe, who hast\n'sanctified us by thy commandments and hast taken pleasure\ninvue . «This pare of che rectal Balances the other part\n'alled the testimony to Divine Faith, and soit also contains\nthirty-five words. 'Together we thus have serenty words,\nwhich ate 60 many erowns by which the Eve ofthe Sabbath\nis adorned, Happy is the man who in his rectal meditates\n'ver all this tothe glory of his Master, 'The Sanctification\n(Kaddus) recital in the morning consists ofthe blessing over\nthe cup of wine, to.wit, \"... who createst the fruit of the\ntine\", and no snore. 'The reason of this is that then i is the\nday that sanctifies itself, whereas the Eve has tobe sanctified\nty us with all the recital just mentioned, The Eve is only\n'consecrated by the fy people en earth what time the super-\nsoul descends on them; we thus have to sarctify i with\n'special concentration of our thought on this. Contrariwise,\n\n\"Te the hist rues\n\n206 'THE ZOMAR TY [ao7h-208a\nthe day makes iteelf oly, and Israel, being hallowed through\nprayers and supplications, sanctify themselves still further\nThrough the holiness of the day. Happy are the holy people\n'of sacl who have inherited this dey ay an everlasting heritage.\n'At the conclusion of the Sabbath we have to make\n\"yeparation\" between holy and profane, for the reson that\n'tthe moment the inferor spirits resume thee svay over\nrid to we have to demonstrate\n\nthe bistence of the Holy One in His holy place wrapt in\nholiness absolute, and. to distinguish between the lower\nclements and most exatied Unity. (2084) To do this, we\nfecite a blessing over the ight of fie. For, although all other\nfires are put out and hidlen on the Sabbath, one fice still\nshows itseifon this day, being included in the holiness of\nSabbath; when this comes forth, all the other fires hide\nAhemelves, Ie isthe ie ofthe altar upon which Tsaae was\ntohive been offered as ascrifie. We have to ay the blessing\n'over the fre that burnt on the Sabbath, which is the Bre\nthat emanated from the celestial fre, the fre that carries\nfire; and when ths is blessed, all other fies came forth and\nsre ssigned to their plas. When we say the blessing over\nthat fie, four legions of angels, called \"Tights of the fie\",\ncome down tobe illuminated by this bleed fe. 'Therefoce\ndo ve bend the four fingers of our right hand to catch the\nligh of the lamp that is blessed, symbole of the four legions,\nGilled \"lights ofthe fre, who themselves are illumined by,\nand derive power from, a certain supernal Lamp. Those\nlegions, moreover, are ofthe lower grades, and we bend thus\ncur fingers before the ight to show its supremacy. Contrai-\n'vise in the recital of other blessings we have to aise our\nfingers, to show the supremacy of the supernat holy gees\nwhich rule over all, the, Divine Name being. by: them\ncrowned and sanctified, and Which are illumined by the\nspeme Lamp. But here we incline our fingers downwards\nnst the light as a symbol of the loier grades which are\nillumined by the light of blessing, and so are called \"Lights\nof the Fire On all other days we praise the Almighty for\nhaving made the luminaries of \"Iighe\" (or) in allusion tthe\nsupreme radiations of the primordiallight whichshed blessings\n\n08-2083] —_-VAYAQHEL (exooUs) 27\nand light overall grades together: whereas here we only\nmention the \"Yights of the fire\" (ek). Now, inasmuch as\nthese \"lights of the fie\" emanate from the fire over which\nthe benediction was: recited, why, one may ask, not say\ntest\" instead of \"ereatest\"? The explanation in that\nat the entrance of the Sabbath all the lower grades and\nJuminaries and. potencies are absorbed by the Supreme\nLamp and become invisible save for the one single point;\nand they remain in it the whole of the Sabbath day. Then,\nat the conclusion of the Sabbath the Almighty makes them\nappear one by one, av if created anew, in the came manner\nas atthe frst eration, and assigns cach one to its place af\n'domination. Inthe same manner, the supernal grades, called\n\"uminaries of light\", rule over the day and receive their\nlight from the Supreme Lamp. When night falls, the Supreme\nLamp gathers them up and absorbs them within itself unl\ndaybreak. As soon. as Israel recites the blewsing over the\nlight of day the Supreme Lamp sends them forth fuly\nradiant, We then thus bless the Lord \"who formest (yes)\nthe luminaries\", but not \"ereatest\" (bore. Tei\nconclusion of the Sabbath that we say\nlights of the fire\" in allusion to the lower grades. But bath\nthe upper and the lower grades are symbolized by our finge=.\n'The finger-nail are of great importance in this symbolism.\n'They are on the back ofthe fingers, and thus symbolize the\nHinder Countenance, which needs tobe illumined from that\nis called [2088] \"the back\". Whereas the inner and\n-Nesssid ofthe fingers symbolizes the Inner Countenance\n'which i hidden, 'This symbolical action is based on the verse,\n\"and thou shalt se my back; but my face shall not be sea\"\n(Ex. os, 23) Dy bak\" is represented bythe ote and\nnailpart of the agers which, when we say the blessing over\nthe Bg, emst be placed 9 to exch than ih, My\nface shall not beseen\", and hence theinner side of the fingers\naymbolizing the Inner Countenance, need not face the Hight\nto be illumined by it, am their lurination emanates from\nno other source but the Sapernal. Lamp in the height of\nheights, which is utterly concealed and undisclosed. 'The\n'outer and nail parts of the fingers must therefore be shown\n\n208 'tue zouan 1 [086\nto the light, bur the inner parts not, They are hidden and\n'Mumined from the hidden; innermost and illumined from\nthe innermost; exalted and sllumined from the highest,\nHappy is Tsrilin this world and in the world to come.\n\n\"It behoves wat the conclusion ofthe Sabbath to inhale\n'the sweet odourof aromatic picein order to forty ourselves\nagaitat the depactre of the super-spint as by this departure\n'man's own soul islet forlorn and naked, as it were. In\nthis regard tia written, Mand he amelied the omell of his\n'aiment\" (Gen. xt, 27). This passage has already been ex:\npounded in a way. But observe further that che sveet smell\nProvides sintenance for the soul, it being a substance which\ntnters the soul but is too tenvous for absorption by the body.\nNow, the raiment here mentioned has been expounded as\nalluding tothe garments of Adam the fst man, thosein which\n{he Holy One arrayed him when Fe placed him in the Garden\n'of Eden. When Adam sinned, however, he was aripped of\nthese precious garments and was clothed in other instead.\n\"The original garments with which Adam was arrayed in the\nGarden of Eden were ofthe same kind as those in which the\n\nind-parts (ahorayim), ae arrayed x\n\"And #0 long a5 Ad\nremained in the Garden of Een all those legins encom-\npassed and guarded him 0 that no evil eould come neat him,\nBut after he sinned he veas stripped of thote garments and\nClothed in profane garments, made out of vicious stuff and\nevil spirits, and the holy legions departed feom him and\nthere wan only left on hie ofthe orginal covering the nger=\ntail, These, however, have abo an outer edge of impurity.\nFor this reason we should not allow those rails with their\nimpurity to grow; for as they keep growing so do the man's\naccusers mulipy, and o-does he hitmself sink every day\ninto deeper melincholy. Tt behoves us, then, ta eut them\naif, nor must we throw the cuttings away ins place where\n\npeople pas, lest harm come to them. Nov, al hss ont\ncelestial pattern; for there also the \"hinder\" region\nsurrounded by the \"other side\", Later on, the Holy One\nsade for Adam other garments out of the leaves of the\nterretial Garden of Eden, Now, those original garments,\n\n208-2099) —_VAYAQHEL (ExoDUS) 209\nWhich were an emanation of the celestial Garden of Eden,\nemitted the sweet fragrances and aromas of the kind which\n'alm and soothe the soul and make it happy. Teaac thus\n\"smelled the smell of his raiment, and bissed him\", a8\n'that Fragrance calmed and sothed his soul Hence,\natthe conclusion of the Sabbath we have to inal the odour\nfof aveet spices in order to restore our soul and counteract\nthe effect ofthe loss of the superior epinit that has let it,\n'The best adowe for thi pupoe fs that of the myrtle, a i\nfs myrtle which sustains. the holy place from which souls\nissue, and so in this world it i potent to uphald man's soul\nat the moment when itis deprived of its higher soul-com-\npion. Ita at the conclusion of the Sabbath that Adam\n'was clothed in the garments of the terrestrial Paradise, the\n'sweet odours and fragrance of which sustained his soul in\nthe Tos i suffered through the departure of the superior\nand glorified holy sirt. 'The myrtle thus assuredly sustains\nman's soul on earth as i¢ does the souls on. high—that\nsuperior spirit that descends into man on the Sabbath and\nfill his sou! with joy. 'Thus this sul is raised to the state in\nwhich wll bein the future world, [20gq] for in the same\ntease ae a.man feats and detights tht spi in this word\n'will that spirit cause delight to the man in the future word.\n'So Scriptre says, \"Then shalt chow delight chyself in the\nLord, ee. (Isa, Lott, 14), also, \"and the Lord will...\nsatisfythy soul with brightness\" (Ibid. 14). Whoever thus\nfully honours the Sabbath in the manner described, the\nily One blessed be He, says to him: *Thouart my servant,\nIsrael, in whom I will be glorified\" (bid. xix, 3)\"\n\nRR. Tsaae now eeated, and R, Abba and the other Com-\npations rose up and kissed him on his head. They all wept\n4nd said: 'Happy is our porton in thatthe Hely One, blessed\nbbe He, has led our fet on this path.\" Said R. Abba: \"The\nLord Ted me on this way to that I might join your company.\nHappy is my portion in having been this pnvileged®\nR. Abbi farther said to them: 'Let me relate to you what 1\nsaw. When Tet out on my journey to-day T sav light\nhead of me which spit inte thee separate lights. 'They al\n'went in front of me and then disappeared, I sid to mysel:\n\n210 \"at ZoHAR 1Y [090\nAssuredly, what T saw was the Shekinah. Happy is. my\nportion, Now I know thatthose lights I saw were yourselves.\nVerily, you are the supemal lights and lamps to lighten this\nwworid'and the world to come.\" R. Abba cuntiaued, saying:\n\"Unil now Tid not know that all these hidden pearls were\nin your possession. And now that I see that all these words\nGf Yours have been uttered by the will and command of your\nMaser, I know that they are all ascending this day to the\nDivine 'Throne, and that the Chief of the angels is taking\ntheo up and weaving them into crowas for his Master, and\nthin very diy inty holy gine are-adorned with emownsy\nmade of the words uttered here this day, to the glory of the\nDivine 'Throne, At this point he raised his eyes and noticed\nthatthe sun had gone down, 'Let us proceed to that village\nyonder,' he said, 'a i i the nearest to us in this desert\"\nSo they went there and stayed there overnight. At midnight\nR. Abba, with the other Companions arose in der to stuxly\nthe Torah, Said R, Abla: *Now let us, weave discourses\n'which will be made into crowns forthe righteous in Paradise,\nfs now is the hour when the Holy One, blessed be He, and\nall the righteous. in Paradise, listen to the voices of the\nrighieous on eaeth.\n\nRR, Abba then began <o discourse on the verse: \"The\nheavens are the heavens of the Lord, but the earth hath he\ngiven to the children of men\" (Ps. exv, 16). \"This verse' he\n'uid, 'contains a dificult. For would it not have sufficed to\nsay \"the heavens are of the Lord\"? Why, then, repeat the\nword \"heavens\", and say 'the heavens are the heavens\",\nce, } But we acount for it in thia way. 'There are heavens\nand heavens; to wit, lover heavens with an earth beneath\nthem, and upper heavens also having an earth beneath them.\n'They constitute upper grades and lower grades, the two\nbeing counterparts of each other. 'The lower heavens are\nidentical with the ten curains, to which allusion is made in\nthe words; \"Who stretchest out the heavens like a curtain'?\n(Ps. iy, 2). The Holy Ove made them, with th legions that\npeople them, to regulate the afurs of the lower earth. The\nrinth eaven propelallthelowerheavens, whichare harnessed\n\n\"Meet,\n\n42090-2095] _vaYAciter (exonus) au\nto tas it were, by a chan of links, (The tenth, however, is\nthe chief of them all) In each heaver are conteolling angel\nas far asthe seventh; th rst ar all illumined by the Hight\nthat radiates from the Divine 'Throne, reaching the smh\nheaven, whence itis extended tovards che ninth and further\n1 the eighth, whence it reaches those below. Tei the ight\nofthe eighth which gives to each of the star, when they re\nbrought out 1 their places, its requisite light and force In\nregard to this itis writen: \"He that bringeth out thee host\nby number... by the greatoes of might\" (Isa. 1,26), the\nterm \"greatness of might\" referring to the supernal esplea-\ndency. Furthermore, there isin each heaven a chieftain who\nisin charge of «part of the world and a part of the ear,\nexcept the Land of Ital, whichis not under the rue of ay\nheaven or any other power but that ofthe Holy One, blessed\nthe He, alone. ut, it may be said, how can the sky over the\n'Land of Taal be without effec, seeing that the Land of\nInrael receives rin and dew from heaven like anyother land ?\n'The explanation is follows. In the cate of other lands,\n{2098] the ruler in cach heaven tanamits of his power tothe\n'arth below through the medium of the heaven under his\n'charge—of that power which he himilf has reccived from\nthe resid left ofthe supernal soure. But the heaven which\nis-over the Hlj Land is not ruled by any shifiain or ary\n'other power, butisin thesole charge f the Holy One, blessed\nthe He, wh Hlsiwelfditert the alu of that land font chat\nheaven, Bach heaven is provided with «certain number of\nporal, and the charge of each chicain extends from one\nportal to the next, and he may not eneroach on the sphere\nOf his fllow-chieftain by even so much as a harbreadth,\nhe receive authorization to exercise dominion over\nbis neighbour; when this happens ote king on earth obtains\npower over ancther.\"There ie, besides, in the centre of the\nwhole of the heavens, a door called ilo: underneath that\ndoor are seventy other doors, with serenty chieftains keeping\n'guard, ata disunce from it of two thousand cubits, so thit\n'noone should some near i. From thst door, again, chee ea\npath mounting higher and ever higher until it reaches the\nDivine 'Throne. The same door gives access to all quarters\n\na 'Tie ronan iv [2096\n'of heaven as fa asthe gate called Magdon,* where is the end\nff the heaven that extends over the Land of Israel. All the\nseventy doors that are inseribed on the door called bilan,\nare called \"gates of righteousness\", being under the direst\n'control of the Divine Throse, and no other power; and itis\nthrough those gates that the Holy One provides the Land\nfof Israel with all that it needs; and it is from the residue of\nthat provision that the Chieftains take and transmit to all\nthe lower chieftains,\n\n\"In connection with the firmament that is above the lower\nParadise there are sublime mysteries. When the Holy One\n'was about tomake the firmament, He took fre and water eat\nof His Throne of Glory, fused them into one, and out of them\nrade the lover firmament, which expanded ntl it reached\nthe area of the Lower Paratise, where it halted. 'The Holy\n'One, blessed be He, then took from the holy and superral\nheaven fire and water of another kind, such as boeh are and\nfare not, are both disclosed and undisleosed, and of them He\nmade a further expanse of heaven which He spread over the\nlower Paradise where it joins the other firmament. 'Tht\n'expanse of heaven, above the lower Paradise, displays four\nsolours: white, red, green, and black, and correspondingly\ncontains four doors in its four sides, These four openings\nform. a passage for four light-radiations, On the right side\ntuo lights shine forth through two doors, one through the\ndoor of the right and one through the opposite. Within the\nlight-radition on the right « certain letter standout th\nscintillating effulgence, to wit, the letter Mfim. 'That letter\n'moves up and down continually without ever resting at one\npoint. Within the opposite light-radiation there similar\nstands out wth a scintillating effulgence the etter Resh, which\n'on occasions, however, acsumes the shape ofthe letter Beth,\n\"This similarly moves for exer up and down, at times being\nrevealed and at other times hidden, When the soul of a\nrighteous man enters the Lower Paradise, these two letters\n'emerge out af the midst of hat radiation, snd appear above\nThat soul, where they continue to, rise and fall, Then cut\n'of the same two doors there emerge from on high two legions,\n\nAL Manes.\n\n'angb-210d) —_-VAYAguEL (ekoDUS) a3\n'ne under the charge of Michael the great prince, and the\nsecond under the great chiefuan called Buel, who is the\nnoble minister [210] called Raphael. These legions descend\n'and pause above the soul, which they greet with the wor\n\"Peace be thy coming, he enteteth into peace, he entereth\n{into peace!\" \"The two letters then return to ther place and\nbecome abvorbed within the radiation that passes through\nthose to doors, Similarly, through the other to doors, that\nfn the left and on the west, there pass two light-radiations,\n'at of which there project two other flaming andscintillating\nletters, to wit, a Gimel and a Nun; and when the wo previous\neters return to their own place these ovo fling letters\n'emerge from the midst of thet surrounding illumination\n'and appear ahove that soul. Then, again, emerging out of the\n'ther two portals, there come forth two other legions, one\nunder the eharge of the geeat chief Gabriel, and the other\ntunder that of the great chief Nuril. 'These fix themaclves\nabove the soul whilst the letters return to their place. After\nthat these two legions enter into a certain hidden Palace in\nthe Garden, called haloth (lit, slocs). Therein is the hidden\n'store of the twelve varieties of sweet spices which Seripture\neoumeratee, \"Spikenard and saffron, calamue and cinna-\nmon...\" (8.8.19, 14), these being the twelve varieties of\nsploss of the Lower Paradise. 'Therein is also the repository\nof all the garments wherewith men's souls ate invested,\ncach according to ite desert. On each garment al the good\n'works that a man did in this world are inseribed, and in each,\n'ise proclamation is made, saying? \"This garment belongs\nto such a one\"; after which the soul of the righteous in\nParadise is clothed therewith, s0 as to become a replica of\nthe man's personality whilst in this world, \"This takes place\not less than thiny days after the man's death, inasmuch as.\nfor the first thiry days there i no soul but must undergo\n'ourection before entering Paradise, as already stated else-\n'where. After putifcation it receives its garment, in virtue\n'of whieh itis thea assigned to its appropriate place. All the\nletters and Jegions then disappear. Now, the firmament over\nthe Lower Paradise revolves twice a day under the impetus\n'of the othee firmament that i atached to it. Tha: firmament,\n\na4 THe ZOMAR IV [2100-2105\n'moreover, is inwrought with al the letters of the alphabet\nin various colours, each eter distilling of the heavenly dew\n'over the Garden. Tt isin that dew that the souls bathe and\nfecuperate after thei previous immersion in the Near dinar\n(iver of fie) for puritcation. 'That dew descends from\nho other source but from the midst of the letters that are\n'graven in that firmament, these leters containing in minia\nture the whole of the 'Torah, and that firmament forming.\nthe esoteric aspect of the Torah since itis made out of the\nfire and water ofthe Torah itelf, Hence they drop their dew\n'upon all those who in this world pve themaelves up to the\nstudy of the Torah for is on sake. The very words oftheir\nstusies are inscribed in Paradise, whence they mount up t0\n'that firmament: where they receive from those letters that\ndow on which the sou! of the good man is nurtured. So\nScripture says: \"My doctrine shall drop as the rain, my\nspecch shall distil asthe dew\" (Deut. xxxt, 2) Inthe centre\nof that firmament there is an opening directly facing the\n'pening of the supernal Palace on high and forming the\ngateway through which the souls soar up from the Lower\nParadise unto the Higher Paradise by way of a pillar that is\nfixed in the Lower Paradise reaching up tothe door on high.\n'There is, moreover, aechumn of light, formed of a combia-\ntion of three fights of so many different colours, radiating\n'upwards from the opening in the centre of that firmament,\nand thus illuminating that pillar with a many-hued light.\n'Thus that firmament scintilates and Rashes with a number\naf dazzling colours, The righteous are illumined by the\nreflection af that superna resplendeney, and on each New\n\"Moon the glory ofthe Skekinah as reveated in that firmament\ntranscends that of other times. All the righteous them ap-\nproach and prostrate themselves. before it. Happy is the\nPortion of whoever is found worthy of those garments\n'wherein the righteous are clad in the Garden of Eden. Those\ngarments are made out ofthe good deeds perfeemed by (2108)\n41 man in this world in obedience to the commands of the\n\"Torah. In the Lower Paradise man's soul is thus sustained\nby these deeds and is el in garments of glery made out of\nthem. But when the sol mounts up on high through that\n\n+108) 'vAvAgiteE (exoovs) a5\nportal of the firmament, other precious garments are pro-\n'ided for it of a more exalted order, made out ofthe zeal and\ndevotion which characterized his study ofthe Torah and bis\n'rayeri for when that eal mounts wp on high « eruwn is\n'made out of it for him to be crowned with, but some of it\n'emains as the man's portion, out of which garments of light\nfaze made for the soul to be clad in when it has ascended en\nhigh. The former garments, as we have said, depend on his\nactions, but these depend on his devotion of spirit, s0 as 10\n'qualify their owner to join the company of holy angels ard\n'spirits, Thisis the corcect exposition of the matters the Holy\nLamp learned itfrom Elijah. The garments ofthe Lower Pari-\ndise ae made of man's action; thas ofthe eclestiat Paradive\nofthe devotion and earnestness of his spirit\n\n\"Tei written: \"And a river went out of Eden to water the\n'garden', ete. (Gen, 1,10). It is of importance to know the\nsource and origin ofthe river that went out of Eden into the\nLower Garden. Eden itself is most recondite, and no eye is\npermitted to discern it, 'The inner reason is that had the\nLover Eden been allowed to be disclsed, the position of the\n\"Higher Eden ako would have become discoverable, In ordes,\ntherefore, that the Higher Eden should remain enveloped in\nthoy mystery the Lower Eden, from which a river went ott,\nIna also to be eatiely hidden, and so it is undisclosed, even\nto the souls in the Garden of Eden ivelf, Now, as that river\nflows out of Eden to water te Garden, so from the poral in\nthe contre of the Garden emerges a stream of light thit\ndivides. into four sections, radiating in four directions,\npassing the four portals previously mentioned, and illum\nfing the inscribed letters. 'That fourfold beam issues from\nEden, at the Lowee Point that shines opposite the Celestial\nPoint, That point i Mlamined, and is itself transmuted into\nBen, the fount ofthe light. That Post\nany to ee or know, but only the light radi\n'hich the righteous in the Garden of Eden prostrate them-\nselves, as already said. 'That Lower Point is in its tum,\nGarden in relation to the Celestial Eden, a spot not given to\nany to know oF to perceive. Concerning allthis ti write:\n\"No eye hath seen beside thee, O God\" (Isa. txt, 3), which\n\nath THE ZOHAR IV [stob-a11a\n{san allusion to the holy Lower Point that alone has know-\nledge of the Lower Eden which is hidden in the Garden,\nthere being none other that has knowledge of it, Again,\n\"side thee, O Elohim,\" alludes to the Higher Eden, whieh\nis identical with the mystery of the world to.eome, with the\nprinciple that knows the Lower Point, none other knowing\nit save Elohim, the One sho ascends ever higher into the\nBoundless (Bn-s0ph),\n\n\"The river that goes forth out of the Lower Eden is 2\nmystery only known to the initiated, and ic alluded to in\nthe words: Yand he will satisfy thy soul im dry places\n(gelsahoth, a. with brightness)\" (Isa, twit, 11). The soul\nthat quite this dark world pants for the light of the upper\nworld. Just as the thirsy man pants for water, so does the\nsoul thist for the brillianey of the light of the Garden and\nthe firmament, 'The souls sit there by that river that flows\n'out of Eden; they find cest there whilst cladin the ethereal\ngarments. Without those garments they scauld not be able\nto endure the dazaling Hight around them; but protected by\nthis covering they are in comfort and drink their fl of that\nradiance without being overwhelmed by it. It is the river\nWhich renders the souls fit nd able to feast on and to enjoy\nthat radiance. The celestial river brings forth the souls who\nfly off into the Garden; the lower river in the terrestrial\nGarden, on the other hind, builds up the souls and: makes\nthem fit and able to enjpy those [2t1a) radiances, and s0 to\nmount up to the celestial Paradise through the central\n'opening ofthe firmamest and by the pillar tit stands in the\ncentre of the Lower Paradise. 'That pillar i enveloped in\ncloud and smoke and bright flashes; the cloud and smoke\ncenciretingit from the outside in order to sereea those mount\ning up into the Upper Paradise thac they should not be seen\nby those remaining below. Herein is involved a most recon=\ndite doctrine, When the Holy One, blested be He, desired\nto adorn the *'Supreme Point\" with Sabbaths and festivals\nand ceremonial days, He sent the Kagle with the four faces\nwho fixed himself on the Temple called \"Freedom (d'or),\nSo in the Jubilee year ve have to proclaim freedom, as we\nreal, \"and ye shall prochim freedom (d'rer)\" (Lev: xxv, 10)-\n\naug YAYAQHEL (ExoDuS) 27\n\"These four fats emit a sound inaulible to any save thone\nsouls that are worthy to ascend ino the upper Paradise,\n\"These foregather there and are taken up by the four-faced\ncaste anid made mount by way ofthe central pillar. At tat\n'moment the other pillar goes up, the pill of loud and fre\n\nlight inthe interior (e. Tea 1,3)\n'As soon asthe souls arrive a the gave of the Brmament the\nlatter revolves three times round the Garden of Eéen,\nproducing thereby such sweet music that all the souls come\nforth and listen ard beold the rin ofthe pill of fire ard\nloud and sinoke and shining brightness before which they\nall prostrate themselves, After this the souloapcend through\nthat portal until they enter within the Supreme Point, where\nthey sce wonderful sights, and in their ecstasy Bit up ard\ndown, approaching each other and again retreating, 'The\nSupreme Point, on te side, yearns for them andl adorn itself\nwith radiance. Then one Righteous or high puts on garments\nof jealousy, a6 were, surveys the eFulgence and the grace-\nfulness of the Supreme Point and its adornment, seizes it,\nrine it to Himself, so that radiance joins radiance and both\n'became one. At that moment all the hosts of heaven break\nforth in chorus saying: \"Happy are ye, O righteous, who\nobserve the 'Torah; happy are they who are assiduous in the\n'study ofthe Torah, inasmuch a the oy of your Master iin\nyou and the cmwn of your Master is fashioned by you\"\n[Now after effulgence and efflgence have joined into one,\na radiation of manifold hues descends to have converae with\nthe sols of the righteous, and weaves them into a cron for\nthe Divine Throne. Concerning this, then, Scripture ays:\n\"No eye beside thee hath seen what Elohim doth for thove\nseo siait for im\" (sa, 1309, 3)\"\n\nR, Simeon sad: eis written, \"And over the heads of the\nliving creates there wan the Tikenes of a frmamcot, i\nthe colour of the ternble ice, stretched forth over ther\nheads above\" (Ezek. 1, 22). This verse has already been\n'expounded in a way. But there is a frmament and a firmi-\niment. There is lower firmament that rests upan the foar\nlower Holy Beats, whence it extends and begins to take on\nthe form of a female figure behind a male Bgure: this is\n\n28 THe ZoHAR LY fauaand\n'oterically implied in the passage, saying, snd how shalt\nsce my back, but my face shall not be sen' (Ex. ax, 23),\naso in \"Thou hast formed me aft and fore\" (Ps. xox, 3),\nsain in the words, \"and he took une ofp bs! (Gene\n24)i and there is an upper firmament resting on the four\n'upper Holy Beasts, whence it extends and takes on the\nfigure of a male, very recondite. Of these two firmaments\ntne ix named \"end of Feaven', and the other, \"rom the\nfend af heaven\" (Deut. 1¥, 32). \"The heads of the fiving\ncreatures refers to the four lower Holy Beasts who ate\nInuoed love the four leters that are graven on the inner\nsideof the four pore ofthe Garden of Eden, Now, although\ntwe sid thatthe Lower Een is on earth, and iis indeed so,\nnevertheless the subjects a most recondite one, (2116) the\nfact being that the Supreme Point mentioned above haa its\npart in the lower world as well asin the upper world, the\nTower Garden being the portion of that Point trough which\n'tcernines joyfully with the souls of the Fighteous on earth,\nand thus i lle both with celestial and terestsal delight,\n'onmuning above with the Righteous One ard below with\nthe produet of the Righteous One (the souls of the righteous)\n\"The Garden is an emanation ofthe Poin called Eden, \"The\nheads of the living creaares, every one having four faces,\nthat ofa lion, an ox, an agle, and that ofa man, the Latter\ncrabracing them alas it says: \"\"And the likeness of their\nface was that of 4 man\" (Ezeh 1, 10)—are identical with the\nfour \"heads of the rivers\" (Gen. 1, 10); and itis they who\nsupport the Divine 'Throne; and out ofthe weight of that\nhhurden they ooze perspiration; and out of thit perspiration\nthere was formed the River of Fire (nehar dieu), of which\niets writen \"a Rery steam issued and cane forth fro\nbefore him; thousand. thousands ministered unto him\"\n(Dan. vit, 10). The souls of men betore acencing into Para\ndise are immersed in that \"river of fire\", where they are\npurged without being consumed. It is with the soul as with\n'garment made ofthe ski of a salamander! Such a garment,\nby reason ofits having its origin in fire, can only be cleansed\nA ei band be ne in Bi, htt ain wa ie\npro\n\nau) VAYAGHEL (exoous) 219\nin fre, fre abne having the power to purge it of is im-\npurities. For the soul indeed originated in fire, being an\nemanation from the Divine 'Throne, of which it i written,\n\"his uheone as fry Mame\" (bid Vil, 9). So, in onder (©\nbe punged of is impurities i has to passthrough fire. 'Thus\nfire alone has the vietue of consuming every pollution inthe\nsoul, and making it emerge pure and white, Yet let it not be\nthought from this that the soul undergoes. no. penance.\nFor, indeed, woe to the soul that has to end\n\nfire, although i thereby be purged and made whit\nore, woe tothe soul which is grestly defiled, for that coul\n'will have to pass twice through the fire in order to come wut\npure and white. At fst the soul i taken to a spot caled\n'Benchinnom, 49 called because it isin the interior of Gehin-\n'nom, where suls are cleansed and purified before they enter\nthe Lower Paradise, Two angel messengers stand at the gate\nof Paradise and call aloud to the chieftains who have charge\n'of that spot in Gehinnom, summoning them to receive that\nsoul, and during the whole process of purification they\ncontinue 10 utter aloud repeatedly the word \"Hinson.\nWhen the prozess is completed, the chieftains take the soul\n'out of Gehinnoe and lead it to the gate of Paradise nd say\n'to the angel messengers standing there: \"Hlinom (lit.\nthey are), behold, heee is the soul that has come out pare\nand white.\" The soul is then brought into Paradise. Oh,\nthaw broken is that soul after her oneal in the infernal fie |\nFor, although it has descended fram on high, yet when it\nreaches the earth below it is less rarefied, and i causes the\nsoul intense suffering and leaves ic enfeebled and. broken,\n(God then eauses the rays ofthe sun to penetrate through the\nfour openings of the firmament above Paradise and to shed\n'ts rays on thar soul and heal it, Of thie Scripture says: \"But\ntunco you that fear my name shall the sun of righteoustess\nsaciae with healing in its wings\" (Malachi mt, 29), A second\n'ordeal has to be undergone by the soul on its passage from\nLower Paradise to Upper Paradise; for. whilst in Lower\n\nthis world, so a5 to be fit to ascend on\npass it through that \"river of fre\" from which it emerges\n\nx0 THE ZOHAR AY feubare\ncompletely purified and so comes before the presence ofthe\nSovereign of the universe beatified in every aspect. Alo the\nray of the cele light aford it healing. \"Tis ft Ral\nStage. At tit stage the souls stnd gatbed jn thi raiment\nand adored intheirerowns heloe thir Maser Happy is\nthe portion 12a} ofthe rghteoss in this world and a the\n'word to come\n\n\"The souls in Lower Paradise, on every New Moon and\nabl day, go abou and scent the sor cabled \"Walle\nof Jerusalem' where there are « great many chitin and\nlegion mounting gourd, a writen! \"T have sot watchmen\ntipon thy walls, © Jerusalem' (I, cx, 6). They mount up\n2 fir as that sot, but do not enter it until hee prging is\nGomplete, Thee they prostrate themselves, drinkin esatc-\nally ofthe celestial radianes, and then return into Paradise\n\"They slo s tines go forth roxming about the world and\nviewing the bodies of the sinners undergoing thar punish=\ntent, So Serpe says: \"And they shall go fort, and lok\ndipon the cares of the men thit have rebelled against me;\nfor their worm shall not de, neither shall ther ire be\n«quenched; and they sal be an abhorring unt al eh (bd.\nthy 24) They continue to eoam about, casting heir glance\non those who are victims of pain and disease, who sufer\nfor ther bit nthe unity of thee Master. They then return\nand make all hs known fo the Messiah. When the Messiah\nhears ofthe great sfering of Israel in thee dispersion, and\naf the wicked amongat them who seck not to know their\nMaton ba esp sl on sconnt oF thowp wieed oan\namongst them, ait written: \"Bt he was wounded bee\nCase of our tangresion, he was erushed becuse of our\niniqutes\" (Ihd. it, 3), \"The souls then retum to thie\nplace. The Mesiah, on his prt enters eran Hall in the\nGarden of Eden, called the al of the Aflited. There he\ncalls forall the diseases and pane and sufferings of Tru\nTiding ther sete on himoe ich they do. And were\nnot that he thus eases the burden from Tere,\nHiroe, no one could endure the\nTnrael in expiatinn on acount of thee nelet ofthe Torah,\n\n\"AL ie\n\naise2138] —_vaYAguet (Exopus) aa\nSo Scripture says; \"Surely our diseases he did bear\", ete.\n\n(ibid, 110, 4). A similar function was performed by R.\nHleazar hee on earth, For, indeed, beyond aumber are the\n\nthe Torah, all of which descended into the world atthe time\n'then the Torah was given, As long as Israel were in the\n'Holy Land, by means of the Temple servios and sacrifices\nthey averted all evil diseases and afflictions from the world,\n'Now it it the Messiah wha ie the means of averting them\nfrem mankind until the time when a man quit this world and\nreceives his punishment, as already said, When a man's sins\nare so nurcerous that he has to pass through the nethermost\ncompartments of Gehinnom in order to receive heavier\npunishment corresponding tothe contamination of his soul,\n'A more intense fire is kindled in order to consume that con-\ntamination. 'The destroying angels make use for this purpose\n'of fiery rods, so as to expel that contamination, Woe to the\nsoul that is subjected to such punishment! Happy are\nthose who guard the precepts of the Torah |\n\n*As already said, the Supreme Holy Point desires to hold\nconverse with the spirits of the righteous, beth on high and.\nhere below. Tt is at midaight thar it descends below 10\n'converse with the spirits of he righteous and to fondle them\nasa mother fondles her children.\n\n\"The firmament oversprading the Garden of Eden is\n'supported by the heads of the four Holy Beasts, who are\nsymbolized by the four letters referred to above. 'There is,\nbesides, a lower firmamens on the pattern of the upper\nfirmament, This firmament is embroidered with all divine\ncolours, ard it possesses four portals marled respectively\nby four scintillating leters. One portal isto the east, having\nstamped oniteheleteraleph, which seintillatesand constantly\n'moves up and down. 'The stcond portal ison the north side\nWith the leter daleth stamped on it, [2126] which likewise\nscintillates, and without pause moves up and down, Its\nscintillation, however, is ingonstant, as sometimes it flashes\nbrightly and sometimes its ight completely disappears. 'The\n'third portal is on the west with the letter mun stamped on it,\nIikewise scintillating. Finally, theres the fourch portal on the\n\nan 'Tae ZOmAR IY ferab\nsouth, having stamped on it & point, the Lower Point, a\ntiny point, visible and yet not visible, to wit, the letter yod.\n'The other letters of the alphabet are also stamped on that\nfirmament, numbering altogether twenty-wo, all adorned\nwith crowns. 'The firmament revolves on the Living Beings,\ncarrying with it letters arranged in a certain grouping which\nsymbolizes the Divine Unity, vir. Aleph Teh, Beth Heth,\nGinel Zain, Dateth Vau,'Thexe eters themselves symbolize\nother higher letters. When that firmament is illumined there\nbecome revealed four mystical groupings of letters, each\ncomposing the Divine Name, and together speling out the\nthiny-1o Paths of Wisdom. At that moment «dew descends\nfrom that firmament, distilled through the letters of the\nmystery ofthe Divine Name, which forms the food of all the\n'clstial holy legions and hosts, who gather it up joyfully.\n'When chastisement impends over the world, the ist ofeach\npair of these letters is absorbed, as it were, in the second,\nThis leaving only Teth, Heth, Zain, Vau (TH2V), Then a\nvoice from the north is stirred up so that all know that\nRigour prevails over the world; at that moment, also, that\nfirmament assumes a colour that comprehends all colours,\n'When there isa! movement in the eastern side ofthe firma-\nmeat it embraces the aforesaid four four-faced Holy Beasts\nwiththe aforesaid letters, who all rise upyvard. 'The hidden\nletters then reappear, restoring the mystical ter-grouping.\nof Aleph-Teth, Beth-Hth, Gimel-Zain, Daleth-Ven;.the\nfirmament is irradiated, a resounding voiee proceeds from\nthe letters, eaching the highest heavens, and celestial food\nand blessings and beatiudes are diffused again in plenty\nfor thase who come to partake of it, The letters then in their\nturm make the tour of the firmament until they reach' the\nsourhern side; then they ascend, scintillating with a fery\nsleam. 'Then in the centre of that firmament there is traced\nout a certain letter, to wit, Yod, followed by another three\nflaring letters, vi, Hé, Wau, Hé, 'These leters swing up\nand down, sending' out thirteen flames of fire. Then there\ndescends a something which becomes absorbed in these\nletters, is adorned by them as with a crown, but remains\nundisclosed. Great joy is then among all the hosts and\n\narab-aiza] ——_VAYAQuEL (1RODUs) 23\nlegions, hymns and praises ascend on high, the firmament\nbegins a second time to rotate and revolve, and. the afore\nmentioned letters, Bg, do-—become absorbed in. the\nSupernal eters that contain the mystery of the Divine Name\njust mentioned, and these leiers that were in the centre of\nthe firmament, containing the mystery of the Divine Nane\nare now traced out in the north sie, They are traced out\n'most faintly, and there is no one who can observe steadily\nthat side. \"The celestial hosts then break forth in melodious\nsong, reiting: \"Blessed be the glory of the Lord from his\nplace\" (Essk: 1,13) fargo} And they repeat the samme from\nallsides. As the firmament revolves, the volume of melodioxs\nsound, with the sme refrain, goes up from all the numerous\nlegions at each of the Four sides ofthe firmament. The ferna-\n'ment then becomes ilumined with an exceedingly bright\nlight, brighter than before, displaying, ina different mode, a\ncolour composed of the whole range of olours;and the afore=\ntentioned Divine Name of four letters becomes augmented\nbby an additional leer from on high, to wit, the letter Va,\nrenuling in F=YHVH (i i\n\nthe male and female principles. Yet the Divine Name is not\nperfect except when itis composed of the nine letters, 10 wit\nVHVH ELELYM (Elohim). When these letters are chs\njoined, that firmament shines with thirty-two lights, and sll\nis joy, all is joined in one recondite union, both the upper\nand the lower world, In that same frmament, again, there\nis on the north side a arming ight tht is never extinguished,\nto the right of which there are impressions af other letter,\nforming ten Sscred Names, in which are implicit seventy\nNames.\n\n\"Hy that firmament are borne along all the lower frm=\n'ments within the region of holiness 18 far as the boundary\nof the \"ouhee\" frmanvents belongiag eo the \"other side\",\n'These latter are called \"curtains of goats' hai, allusion 1\n'which is made i the verse, \"And he made curtains of goats'\nhar fora tent over the tabernacle.\" For there are curtaits\nand curtiins. The \"curtains of the tabernacle\" are the\n'counterpart of the firmaments spread over the Holy Beass\nin the Holy Tabernacle; whereas the \"curtains of goat'\n\na4 Tue z0maR IY [je23h\nbit represent altogether different firmament, those of the\n\"other side \"The former contain the mystery ofthe legions\nof the holy spire; the later represent the substance of\nfnundane mater, of bos appetites and actions, and hence\nform the outer covering of the inner frmaments similar to\nthe shell that surrounds the brain, The later are called\n\"heavens of the Lard\". Opposite to these lover heavens are\nthe supernal heavens, heavens within heavens, called the\n\"heavens of the Holy Beasts\", in allusion 1) the supernal\nmighty Holy Beasts. They contain the mystery of the Torah,\ndon the highest heaven ofall, namely, the eighty! there\nBare engraved the twenty-two letters of the alphabet. \"That\nheaven is supported by the supernal Holy Beasts, and itself\nis ofan essence entirely undisclosed, beyond any attribute\nof colout, whilst being itself the source and origin of all\ncolours and all fight. There is neither fight nor darkness in\nit, bur the souls of the righteous, ab from behinds wall,\ndlagern the light which it sends forth and which ilaminet\nthe supreme heaven, ight never ceasing, a ight not to be\nmown or grasped. 'There are lower heavens and. upper\nheavens, both referred to in the passage, saying, \"The\nheavens, heavens ofthe Lord\" (Ps, €x¥, 10), but this the\nsupremest heaven, raised [2x38] over then all. Up to this\npint some hint is given by the holy names by sthich the\nHoly One, blessed be He, i ealled, but hevon this point the\ndiscernment even of the wisest anno pierce, and it is\naltogether outside the range of our faculties, excepting for\ncone gleam of light, to minute to be divelt op. Happy is the\nportion of whoever ean penetrate into the mysteries of\n\nMaster and become absorbed into Him, asit were. Especially\ndies a man achieve this when he ofer up his prayer this\nMaster in inense devon, his will then becoming as the\nflame inseparable from the coal, and his mind concentrated\nonthe unity ofthe lower firmament, to unify them by means\nofa lower name, then oa the unity of the higher irmament,\nand finally on the absorption of them all nto that mest high\nfirmament. Whilst man's mouth and lips ae moving, his\nheart apd will must soar to the height of heights, s0 8 t0\n\n\"oat\n\n2136] vavagunn (exonvs) 25\nacknowledge the unity ofthe whole in virtue of the mystery\nfof mysteries in which all ideas, all wills and all thoughts\nfind theie goal, to wit, the mystery of the En-Sof (Infin\niimitabie)\n\n'We should repeat the sume endeavour at each prayer,\n40 a5 w.adorn cach day with the croan of the mystery of ts\ncorresponding supernal day, by means of our prayer. At\nnight a man should represent t himself that he is about to\n'quit this worl, and that his soul wil leave him and retuen\ntw the Master of all. For every night the Supreme Point\nabsorbs in tea the noule ofthe righteous, Hlore ra recone\ntruth for the initiate. 'The lower firmament, as mentioned\nabove, is sustained by that Point. 'That firmament, moreover,\nis a fusion of the upper and the lower worlds, having its\nbasis in the loner world, much ay the dark flsme of «lamp\nmerges into the white flame above while having its bats\nbelow in a wick sunk in oil. So in the daytime that Point is\nessentially ahove, but in the night itis essentially below.\nTbecoming abserbed in the souls of the righteous, since at\nright al things return to their original root and souree. So\nthe soul moun's up, returning to its source, whist the body\nlies still as a stone, thus reverting tits own source of origin.\n'Whilst in that tate the body is beset bythe influences of the\n\"other side\", th the result that is hands become defiled\nand remain to until they are washed in the morning, as\nexplained elsevhere, 'The souls of the righteous, n ascending\ninthe night ino their own celestial spheres, are woven\n'texown, sit were, with which the Holy One, blessed be He,\nailorns Hlimsel Theve are night attendanss who have charge\nfof those soul, take them up on high and offer them up as an\nacceptable sacrifice to their Master. The supreme chieftein\nof those legions bears the name of Surya, and each soul, as\npes throug all the Beiatents In fst brought before\nhim, and he inhals its scent, as it says: \"And he will inhale\nthe scent ofthe fear of the Lord\" (Isa. x, 3). He takes them\nunder his charge, and passes them on higher, until they\narte atthe pce of scrfice. There ll the souls are absorbed\nin the Supreme Point; as. woman conceives child, so does\nthe Supreme Point conceive them, experiencing a rapturous\n\n2x6 'Tie HoAR wv [argh-arga\nplessure in absorbing in itself the souls with all their good\ndeeds and Torah studies performed during the past day.\n'The souls then re-emerge, that isto say, they are born anew,\n'each soul being fresh and new as ati former birth. 'This\nThee as ess\n\nevery moming\", [2144]\nbecause 'great is thy faithfulness\" to absorb them and then\nlet them out as newly-born. Happy are the righteous in this\n'world and in the world to come\n\nBy now day had broken, and R, Abba said: \"Lot un sige\nand offer up praise to the Master of the Worl.' Then, after\nbraving recited their prayers, the Companions returned t0\nhim and said: 'Let him who began the discoune conclude\n'Happy is our portion that we have been privikged to ador\nthe Holy One, blessed be He, with the erown of the recondi\nteachings of Wisdom.' R. Abba then began the following\ndiaeosese:\n\nANo BEZALEL MADE THE ARK OF ACACIA WOOD,\nerc. \"The Holy Assembly' he sid, 'have, indeed, already\nexpounded the esoteric pect of the Tabernacle. Yet there\nis all much here to ponder on, a6 ts inner meaning is\nadored with many mmteies of the teaching of Wisdom,\n'The ark ia one vessel with six sides, and it containg and\nconceals in its interior the Writen Law that reaches out\njnto the sx dretions ofthe creation. Again, the ark consis\nof five boards and an ark-cover, to symbolize the five books\nofthe Pentateuch with the one grade that pervades them all,\ncalled the mystery of the eovenant. Together, the six-sided\nask and the Torah represent the inwardnes of the nine\ngrades that are summed up in the ewo Divine Names—\nVHVH, ELoHYM—widbt the ark-cover represents. the\n'most high heaven that surrounds all, covers up all, a0 that\nthe whole remains undislosed. Now we have to investigate\nthe recondite significance of the ark. For there i ark and\nak, one the opposite of the other In connection with one,\ncontinued R. Abba, 'ts written: \"All this did Araunah the\ning give to the king\", et. (2 Sam, xxiv, 23). Now, even ifwe\n\naige-au4d] —vavAgueL (exoous) 27\nallow that Araunah was a king, yetsecing that David con-\nGquered Jerusalem and made i bis own, ab it says, \"David\n{ook the stronghold of Zion, ete. (Ud. v, 7-8), why did he\nneed to buy the spot from Araunah with money? A simgle\nexplanation would be that although David was the ruler of\nJerusalem, that spor was the heritage of Araunah, and soit\nould only be taken from him by Is consent; in the same\n'way as Ahab, although king and ruler in Taral, in order to\nacquire the vineyard of Naboth the Jesecite, had Best 0\nobtain the laters consent. But a deeper explanation is that\n'Araunal indeed was hing and ruler of that spot, and when\nthe time came for it to pass out of his possesion, this could\nonly be effected atthe cost of much blood and slaughter to\nIsrael. Subsequently, when the Destroying Angel in the\nexecntion of hi work of slaughter reached that spot he could\nfot preval there and his strength was exhausted. Te was,\nindeed, the spot where Ise was bound on the alu that\n[Abram built; and 20, when the Holy One looked at that\nplace He was filed with compassion a we tead, \"and as he\n'eas about to destroy, the Lord beheld, and he repented im\nof the evil\" (1 Chron, xh 15), weaning that He beheld\nthere the binding of sua, and 0 hed compassion on thea,\nand straightway sid to the Destroying Angel: \"Itisenoust\"\nte, (Ibid) the words, \"it is enough\", have the same\nimport asthe similar words in the passage, \"Ye have dvelt\nJong enough in this mountain\" (Deut. 1, @), a much a to\nsay! \"This plce has been long enough in thy: possesion;\nthou hast hadi for many years, now cetum itt its rightful\nraster\" And forall that it cou only be taken fom him at\na great sacrifice of life and money. What is the significance\nff the name \"Araunah\"\"? 'The same name is alo written\n\"Orman\" (1 Chron. x31, 15), So long ay that place was in\nhis posession he was called Araunahy a wor of five letters,\nfor inthe cae of auch a niggard who Fepresens the \"other\nside\", the addition ofa letter implies degradation, whereas\nfor the side of holiness the diminution of the eters implies\nsn added holiness. (2148) Observe now thatthe holy sie\ncalled the ah (eon) of the covenant, and. such an ark is\nappropriate forthe placing therein of the bodily remains ofa\n\n28 THE ZOHAR IY bus\nman, For this reason, when the holy and pious depart this\nworld their bodes are placed in an ark, snot the \"other sda\"\nthas not been provided with a body and has nothing in com-\nson with the body of Man, OF Joseph we find it written,\n'and he was put ina cofin (arom) in Egypt\" (Gen. L, 26),\nwhere the word wayyiiem (and he was put) is wettn' with\na double yd. For what reason ? Because he kept unimpaired\nthe symbol ofthe holy covenant and therefore merited to\nbe put into the ark' B. Abba hare wept, saying: Woe to\ntanking, that they are unaware of this disgrace! Alas, for\nther offence, in that everyone who wishes is placed in an\nark! For this privilege should be reserved for those who are\n'conscious that never in their ives have they tansgressed\nagunat the sign of the covenant. To put anyone ele into\nfn ark is to desecrate it 'There is a certain symbolism i this\nconnection which makes it Biting for him and for no other;\nand woe to him who, notwithstanding his abuse of the sign\nofthe covenant, is amited int the ark—woe t him who\nabused it during life, Woe to him who now sbuses it when\n'ead, woe to him for impairing the sgn and the ark of the\nhholycovenant, woe for the punishment to be exacted from\nfhm for his wrongs committed inthis world ad for that\nalse of the ak! To this Scripture alludes in the words:\n\"For the rod of wickedness shall not eest upon the lot of the\nrighteous\" (Ps. CX, 3). That is to say, when such a one\ncomes up for judgement in the other world, and itis found\nthat in addition to having impaired the sign of the holy\n'covenant stamped on his body he also impaired the ark the\nother world, heis excluded feom any lot among the righteous\nand is put outside the category of man, and consequently of\nall those destined for everlasting lif, and is debvered into\n\nAL Observe dat the \"hoy de\" is cll \"rk ofthe covenant that\nsk being pit sharin is receptacle forthe Torah i etere mpc,\nShea suet Noy ae? 9 Mel dee te pace let ely\n'Gorespondingt his im the erect word am ark hasbeen provided\nwherein to place the earthly body that symbolises Man, to wt the body\n'of him sho has reseed the purty af the sig af the bal covenant.\n[ence the body ofthe Holy and pos ate placed in an ark, which\n{iting oly fr sucha one. Tu n socction with Jonephit writen\n\"and be tas pot 4 clin ro\", te\n\naushaisa] —_vavagutn (exonvs) 239\n'the power of te \"other side\", the side which as no kinship\nwiththe mystery ofthe body of Man. When he is delivered\n'nto the power ofthat side, woe to im, since he i thrown\ninto Gehinaom, whence he will not come out for al eternity.\nIn allusion to such itis written: \"And they shall go forth\n'and look upon the careases of the men that have rebelled\n'sins me ete. (Isa. L3V1, 24). This door, however is only\nmeted out those who have not turned with afull repentance\n'ufficent to wipe out all their miedewd Hut even fr fll\nrepentance it i better for such a one not to be put into the\n-a, because as long, as the body isn being the soul is under\n'enience and may not enter ino it own place. But this is\nnot 0 with the pious who are worthy to ascend, even whilst\ntheie bodies endure. Happy is their portion in this world\n'and in the world to come. As regards the aforementioned\nSinners, thee is no sin so grievous in the sight of the Holy\n(ne as the sin of perverting end impairing the sign of the\nholy covenant; and he who commits such an effence ie\n'excluded from the sight of the Shekinah.\n\n\"Icis written here: \"And Bezalel made the ak.\" Why did\n'the wise men who made the Tabernacle not make the ark as\nwell? 'The reason is that Bezalel representee the fnal par\nof the bods, the symbol of the holy covenant which he kept\npure, and hence it was his part to make the ark, which was,\n4s it were, his own portion. All the Companions then came\nnear and kissed R. Abba, When they came to R. Simeon\nand repeated to him all the expositions they had heard during\nthat walk he quoted the verse: \"But the path ofthe righteous\n'sa the light of dawn, that shineth mare and more unto the\nperfect day\" (Prov. 1, 18). (at5q} \"This vere', he said,\n\"has been already expounded in a way, but there is still 2\ndeeper truth underlying it. \"The path of the righteous\" is\nthe path of truth, the path the Holy One, blessed be He,\ndelights in, the path along which the righteous proceed, wi\nthe Almighty, at ie were, leading the sway whist all the\n'heavenly legions come down to listen to thelr expositions and\nteachings; \"as the light of dawn\", that is, a8 a light that\n'continues vithout ever fading, unlike the path ofthe wicked\nfof which it says: \"The way of the wicked is as darkn\n\n30 'THE ZOHAR IV [arse\ntc, (Tid. 19). The following is an slteenate comment: What\nis the difference between \"path\" (ora) and \"way\" (derekR) ?\n'A \"path is newly opened ard ail ittle trodden, whereas a\n\"way\" is a well-worn track, sready traversed by many feet.\nHence that wheteon the righteous walk is called. \"path\",\nsince they are the pioneers who open up a new path for\nthemselves; and even though others have preceded them,\nyet when they walk on itit becomes a new path, as though\n'never trodden on by any before. For they metamorphose it\nin virtue ofthe many sublime and holy teachings with which\nthey delight the Holy One. Moreover, the Shekinah now\ngoes in that path, which she did not before. But way\", on\n\nthe ether hand, ie 4 common road, open to all and trodden\nOn, even by the wicked. The is hinted in the words, \"Who\nmaketh a way (derek) in. the: 111, 16), the word\n\n\"yeay\" being used because it is accessible to the \"other\nside, the unwanted jnfluence that exerts its power to defile\nthe 'Tabernacle, and so the righteous are left to themselves,\nto ne over the region called \"path\" (orah), as already suid.\n\"War\" is thus open for al, for this \"side\" and it\n\nand you, O exalted saints,\" concluded R.\nfentenained the heavenly Visior (oeah), and. sublime expo-\nsitions have heen uttered and displayed by you inthe presence\nof the Ancient of Days, Happy is your portion !\n\nR. Simeon further discoursed, citing the verse: \"A\nJoshua the aon of Nun was fall of the sprit of wisdom, for\nMoses had laid his hands upon. him\"\" (Deu\n'many places we have laid dovn', he sad, 'that the face of\n'Moses was as the face of the sun, whilst that of Joshua was\nlike that ofthe moon. For the moon has no light of i own,\nbut receives its light by reflection from the sun util it\nbecomes full, when it may be said to reach its sate of\n'completeness. 'The completeness of the moon is when it is,\ncalled \"reflection\" (d'muth), in relation to the supernal\nSun called VHVH, frit receives this name only when iis\ncomplete, for it has many mamex according to its various\nmanifestations. So when i is complete om all sides itis called\nYHVH, its. completeness corresponding to the higher\ncompleteness. The Daughter, as it were, is the heiress of the\n\na1se-a1s6] —_-VaYAgueL (xopes) 331\n'Mother. 'This fs the ease on the fifteenth day ofthe month,\nand this, \"On the fifteenth day of this seventh month\nisthe fast of Tabernacles\" (Ler, xxv, 34). It ig alo writen,\n\"\"Howbeit on the tenth day ofthis seventh month is the day\n'of Atonement\" (hi 27), which ha the eame allusion. When\nthe World-to-be is symbolized by all the 'Ten Uterances,\n'and centred in this month, it is first named \"ten\", and\nafterwards when the moon is joined with them in complete=\nress it in named \"fifteen\", the Hé (=s) joining the Yod\n(10), both forming the Divine Name YH. In the completed\name YHVH there isa second Hé added, the first Hé being\nassociated with the supernal mystery, and the second\nsymbol\n\nits completeness,\na completeness embracing the upper and the lower words,\nthroug the inner meaning of the Divine Name, all forming\nunity of perfection, Joshua is the symbol of the fulness\nff the moon, he truly being the son of Nun, as the letter\n'Nan is expressive of the reconcitesigoificance of the moon,\nAnd so \"Joshua was full of the spirit of wisdom\", ful in\nthe completeness of the Divine Name. For the Supreme\nPoint, idential withthe letter Ved expanded and produced\n'a Spirit, which Spirit produced a'Temple. 'That Spirit then\nexpanded further, and so became six directions, Having\n'expanded through all these, it led out and caused to come\ninto being the Lower Temple. Thus {21 5B] the Divine Name\n'became manifest in a unity of completeness, \"Joshua, then,\n'yas fll of the spirit of wisdom, for Moses had lid his\nhhands upon him, that is, he poured out blessings upon\nim, and the wel, so to speak became filled through him.\n'And you,' concluded R. Simeon, 'you exalted saints, each\n'nc of you is filled with the spirit of wisdom and has attained\nthe full phase of the mystic wndom, inasmuch a the Holy\n'One, bessed be He, found delight in you and had laid His\nhhands upon you. Happy is my portion in that my eyes have\nseen this, to wit the fulness of the spiric of wisdom that\nis in you.\n\n. Simeon further discoursed, citing the verse: \"Ye shall\nrot eat with the blood; neither sitll ye practise divination nor\n\nae sue zouan tv Baisb\nsonthsaying'\" (Lev. x, 26). \"The esoteri teaching of this\nverve', he mid, 'is that if «/man eats before he has prayed,\nast ere, for his bload, iis as though he were practising\nton and aoothoaying. Fir in the night mao's oot\n\nmounts up into heaven to gaze upon the mystery of the\nDivine Glory, each one according to its merits, and the\nbody is thus left deriving its life-force solely fom the blood.\n'And although alive, the man has then a foretaste of death,\nthat life-force being too sluggish to be reavakencd on the\nreson of the so, 0.80 beable to receive it For when man\ntaken from hie sleep he is nat in a state of party, hecane,\nas explained elsewhere, the \"other side\" has sway wherever\nthe soul i absent. He has fist to purify imvelf with water,\nbt even then, and although he may have been engaged in\nstudying the Torah, the soul does not resume its former\npice and sway, and he is sill sustained by the blood life-\n{oree alone, the force called nefesk (sol), which permeates\n'the blood. I is only when he worships hiv Master im paver\n{ha the blood-force resumes its nocmal pesion s0 that the\nsol regains its control nit own sphere. Tes thus that man\ntains his proper and perfect condition, with the vital force\n(vufesk) beneath and the soul above. Henee, if a man prays\nTifore he eats he puts himself in a proper condition, fut\nif e eats before he prays for his blood to resume its proper\nsphere, it is a8 though he were practising divination and\nsoathsaying, seeing thatit isthe way ofthe divinr to elevate\nthe \"other side\", and to degrade the side of holiness, The\nteam m'nahesh (diviner) is related to nalash (serpent), and\nthe divincr is socalled because he gives himeelf over to the\nSerpent in order to obtain from him power and strength,\nSuch a man is like one serving other gods, and so likewise\nis he who eats before prayer, worshipping the blood life\nforce instead of worshipping the Almighty in order to\nfortify the side of the soul, the side of holiness. Happy\n'your portion, O esaltel sains', continued R. Simeon,\nthat through prayer maa's body and soul ae edfed so that\nhe becomes complete\n\n\"Prayer works 4 fourfold process of upbuslding which is\n'nescence one. Fret, iebuilds up him who prays; secondly,\n\n'2ighai6d) —_-vavaquet, (exones) 333\nit builds up ths word; there come, third, the upbuilding\n'of the upper world with all the heavenly' hosts; the fourth\n'process of upbuiding is wrought on the Divine Ns\nthat all the upper and lower regions are embraced in one\nceifying proces, in the manner appropriate. Fits, as to man\nhimself, itis incumbent on everyone to eMify himself by\n'means of meritorious action and hobiness and sacrifices ard\nburnt offerings. 'The upbuilding of this world is then\nflected when we recite the works of creation, praising the\nAlmighty for eich separate work through our reading of the\nHale oe ears ear\nim, ye heavens of heavens ete. (Ps. CXLYII, 3-4).\nPuy ive peeks any cues eg\nis wrought on the [2164] upper world with all ts hosts upon\n, ite: \"Create\n\"And the Ophanim and the holy\nHayoth. . ..\" Finally cones the fourth process, wrought,\nanit were,on the Divine Name, which, by means of our prayer,\n'becomes perfered. Happy is your portion', concluded\nSimeon, \"in this workd and in the world to come. This is\ntruly the effect of those precepts which you eatry out by\nmeans of prayer.\"\n\nHe further diseoursed as follows, 'It is writ nm\nshalt fear the Lord thy God\" (Deut. x, 20), an also, \"and\n'thou shalt fear thy. God (mielahen, it. from thy God)\n(Ley. xx, 14) Why in the later paseige isi writen, from\nthy God\" and not simply \"thy God! as in the former\n'passage? 'The preposition \"from\", however,\nplace which is atached to the \"brin\" and sureounds it\n'That spot is the central fire that surrounds the innermost\nfire. For there are three varieties of fre in that connection.\n'The first is the fire that receives fire with joy, the two\nrecting each ether in love and joy; the second is that of\n\nind there was brightness (nogah) to the\n\n(ack. 1,1); it tthe inmost fre whieh is joyful a the\n\npresence of the other fre. Then comes the third ire which\n\nsurrounds that brightness, and wherein resides the terror\n\nof Severity forthe punishment of the wicked. Indeed, there\n\nis also a teaching that speaks of four vateties of fire—foar\n°\n\n24 THE BONAR IV [2160\nthat are in essence one. However, iti in the aforementioned\nfire that the terror of Severity resides. Hence \"thou shalt\nfear (that which comes) from thy God\", meaning: \"Thy\nfear shall start from, ot be inspired by, His punishment\nFurthermore, we should combine fear with love, fear on one\nside and love on the other. We have to fear an account\nof the punishment that proceed from the one side for the\ntransgression of the precepts of the Torah—for once this is\nbegun, the side that inflets it never relaxes until the trans~\n_gfessor is exterminated from this world and from the world\nto come. Man has thus to fear that fire which is the seat of\nfeat. That fire spreads ou into another fire outside, belonging\nto nother object of fear, in regard to which\n\nhall not fear the gods ofthe Amorites\" Judges vt, 10), But\nthe aforementioned fire belongs to the boly sde, and is the\n'one that surrounds that brightness (nogaf) meationed before.\n\"The other and extcaneous fire at times joins this fire, and\nat other times moves away from it. When it does join, it\nturns into darkness so as to darken and shut out the light\nof the other fires. After fear comes love. Ths is esoterically\nexpressed by saying: \"After fear has hovered over a man's\nhead there awakens love, which belongs to the right side.\"\nFor he who worships out of love attaches himself to a very\nsublime region and to the holiness of the \"World-to-be',\nby reason of love ascending to the \"right side\" for its\nattuchment and adomment. 'Think not, however, that\nWorship coming from the side of fear is no worship at all,\nIn ruth it is worship highly to be prized, It does not ascend,\nhowever, so as to join the highest part of the supernal\nsphere. This is reserved for worship inspired by love, and\nhewho worships in a spirit of love isthe man destined for\n'the future work. Happy i the portion of sucha one in that\nhhe exercises dominian over the region of fea, love being the\nsole power dominating fear in virtue ofits belonging to the\nsecondite influence of the right. Iti further essential in the\nperformance of our worship to avow the uniy of the name\nfof the Holy One, blessed be He, and to aviw the oneness\nof the upper and lower members and grades, and to combine\nthen all in the spot to which they fittingly conver\n\n2160-2168] —_vayaguet. (rxvous) 235\nfi the recondte significance of the declaration: \"Hear,\n0 Israel The Lord ove God, the Lod in one\" (Dest. 1,4).\n\"The term SHeMa' (hem) ie coerieally anaiyeed ito\nSHeM (wae) ad the aie 'an (w 7) sha none Nome\nSe\nite Isl,\nof whom it is writen: \"When frael was a child, then {loved\nim\" (Hos. 1) \"Ancient Teae symbolizes the rion\nof the Shekinah with her Spouse, and in pronouncing tat\nfame wo have fo concentrate ovr mind on the principle of\nunity, [164] on the union of the two hat ye have\nto putall ourbsing, al the members of our body, our came\nplete devotion, into that thought sos to rie and atich\nurelies t the Ex-sof (Infinite), and thos achieve the one-\nness of the upper and the lower words. \"The words, \"the\n{Lord our Gare to ceunte all the Members to the pice\nfrom which they ished, whic is the innermost Sanctuary\n\"The same thought i continued inthe words, \"the Lord\ncone\", in the recital of which we have to: make our thoughts\ntange throughout all che grades up to the Infinite (Ex-0f)\nilove and fee. Thi isthe method of avowing the unity of\nGod practised by Rab Hamnuna the Venerable, who learnt\nit from his father, who had it from his master, and so on,\ntile came from the mouth of Eiah. And it i the coret\nand proper method. The same Rab Hamnuna Further si,\nhat fo concentrate she whole dea ot unieation i the term\none\" chad) isa ail better way' and it infor this teaon\nthat we dvel lng over the enunciation of the word \"one\"\n(chad), during which we eect the fusion into one of the\nUpper and the Tower works. Ax-we have learnt, \"one\"\nles to above below, and the four quarters ofthe univers,\ntheas beng the supernal Chariot, 0 tht all are embraced\nGee cae diy aching ue wide fing Usa)\n[After the resial of \"Hear, O ral. we have to rete\nthe section containing mention of the Exodus fom Expt\n(Sum, xv, 37-41), for the reson thatthe Shekinah sin\nthe Enyptian cle, and as long as She is in eile there is no\ntnion between the upper and the lower worlds But the\nredemption from Egypt, attended by all those sigs nd\n\n336 He ZomAR TY [r6bar7e\nWonders, set Her free; and that redemption has to be\n'mentioned by us to show that though She was in chains She\nis now free, 40s to join her heavenly Spouse. It is hence\nincumbent on. us to let the recital of the Redemption be\nfollowed closely by our petiionary prayers as a sign of\nperfect unity (between the divine aspects) without a rift\nand without any separation whatever, 'The mnemonic for\nthis it: \"neither shal chey tak: a woman put away from her\nhhusband'\" (Lev. xx, 7). But, you may say, is She not at\npresent in exile, and so put away? This is not 40. She is\nindeed in exile, but only for the sake of Israel, so as to dwell\nswith them and to shield them, but She is not put away. Now\nthe Shekinah appeared neither during the fist 'Temple nor\nduring the second Temple. In the second 'Temple, before\nTaael were driven into exile, She ascended on high, and\nonly after the exile did She make Her abode with them. But\nShe vas never put away. Hence the importance of the first\nredemption, the one from Egypt which comprehended all\nthe four redemptions. The esoteric exposition of the matter\nis a follows. When the Shekinah left the exile of Egypr, She\nbesought the Holy One, blessed be He, that She might there\nfand then be redeemed with a fourfold redemption, corre-\nsponding to the four exiles, so that She might remain free\nand not be put avay any more. This request vas granted\nand the exodus thus embraced for the Shekinah all the four\nredemptions. At the moment, therefore, of Her union with\nHer heavenly Spouse there is need for the display, $0 to\nspeak, of the redemption from Egypt, comprehending as it\ndoes the four redemptions. Hence, we have, [2174] in the\n\nff that redemption, to repeat four times: dhe term\nrue\" before we reach the partion beginning with \"Thou\nhast been the help of our fathers ...\",a prayer which is a\nfirm support for all Isrel. Then, in the course of the rectal,\n\"Thos hast been. ..\", the term \"true\" recurs again four\ntimes, whereby we fortify, confirm and corroborate, 35\nWere, the sume four redemptions with the seal and signet\nof the King. Were not the four redemptions comprehended\nwithin the Exodus during the whole of the exile She would\nnot obtain Her adornments soas to manifest the unity of the\n\n2174) VaYAgueL (Exopus) 27\nie Name. We have thus to make mention of the redemp-\ntion from Egypt in every rectal of Sanctification offeed to\nthe Holy One, blessed be He, for ever and to all eternity.\n'The inward significance of the Sanctfcation recitals is,\n3 already stated, that thereby both the upper and the lower\n'worlds, all grades, all the upper and lower legions, become\nsanctified, Herein are involved sublime mysteries theough\nwhich the initiated discern the holiness of their Master.\n\"Happy is their portion ! Happy is your portion,\" conduded.\nR. Simeon, \"and happy my eyes that they have witnessed the\nawakening of shese holy words in this world, inasmuch as\nFes oe eden on a ta\n\nHe next discourse on the vere: \"Then they that fear\nthe Lord spoke one with another: and the Lord heathen,\nand Heard, and a book of remembrance was written before\nim, for them that fear the Lord, and that thought upon his\nsame\" (Malachi st, 16) \"This verse', he sid, \"presents\n<iialy in using the word ride (Ui. they were spoken)\ninstead of dire (they spoke). What i sgnies, hovever,\nis the epettion ofthe words spoken on earth in the upper\nror By all the sacred hosts and fegiona, For the words of\nthe holy Law spoken here below ascend on high, where\nsmultiudes come to meet them to take them up and present\nthem before the Holy King, there 1 be adorned with many\nrows woven of the superna radiances. All theze words,\nthea, ae self-spoen, as it were, before the Most High King\nWhoover saw such joy, whoeter witnessed such praises,\n\nmount up into all those heavens a the moment these words\nascend, whilst the Holy King looks on them and ciowns\nHinslf with them ! They spring up and down, they sete,\nas it were, on His bosom for Him to disport Himselt with\nthem, whence they ascend tovard His head and are woven\nthere into a crown. Hence the words spoken by the Tara:\n\"and ould be playing alway before him (Prov. vt, 30).\nInthe verse cited there is twice mention of them that\nfear the Lord\"; the first indicates the men themselves: as\nthey are here below, and the seond ther images a reflected\n'in her word that ascend on high, \"This esoteric Uocsne is\n\n238 THE ZOHAN IV [217a-2176\nfound in the Book of Enoch, where it says tha all the words\n'of exposition uttered by the righteous on earth are adorned\nwith erowns and are arrayed before the Holy One, blessed be\nMe, who delights Himself with them. They then descend\nfand come up again before His presence in the image of that\n'ghteous man who gave expression to them, and God then\ndelights. Hirnself with that image. 'The words, then, are\ninscribed in \"a book of remembrance before Him', 30 as\nto endure for evermore. \"And they that thought upon His\nsame\" ia an allusion to those that meditate on the words of\n'Torah in order thereby Wo cleave to their Master through an\ninsight into the Divine Name, soas to know Him and become\nequipped with the wisdem of His name in their heart. Ie is\nwriten: \"And above the firmament that was over their\nheads was as the appearance of a sapphire store, the likeness\nof athrone\" (Ezek. 1, 20, This firmament', sid R. Simeon,\n\"isthe lower firmament, as you, Companions, lave explained.\nHappy is my portion and happy is your portion, since as\nregards the supernal firmament there is no one who can\never diseem it. Above that lower firmament, then, there is\nthat \"sapphire stone\", chat precious jewel ky which it is\nadorned. Tt says, \"the likeness of a throne\", and not \"the\nthrone\". For there is throne and throne, 'The term \"the\nthrone\" would signify the Supernal Throne, which ie\nundisclosed and beyond all knowledge and comprehension.\nHence it says here \"a throne\", to wit « lower throne. The\nverse cited continues: \"and upon the likness of the throne\n'was a ikeness as the appearance of a man\" (Jbid.). Why say\n'both \"likeness\" and \"appearance\" when \"likeness\" would\nbe enough ? 'The explanation ig that the term \"likeness!\"\nalludes to the higher glory, the image of Maa\n\nword \"appearance\" embraces the likenesses generated in\nhis words of Torah exposition and mystic deetrines, [2178]\nwhich ascend and are erowned on high, and afterwards\nassame the image of man, of those righteous ones. who\nCrown them, for the delight of the Holy One, blessed be He.\nAnd you, Companions, behold, the Holy One dispors\nHimself now with those words you uttered, and you are\nstanding now before your Master as represented by your\n\n2178) VAYAQHEL (sx0DUS) 29\nholy images. For when J saw you and looked well at your\n\nyard forms, Isay that you were stamped with the mystical\npress of Adam, and so I knew that your image is stationed\nfon high, In this way the cghteoue are destined i the future\nto be distinguished in the eyes ofall men, and to make ther\nholy eountenance manifest before all the world. Tee thus\nwritten: \"all that see them shall acknowledge them, thit\nthey are the seed that the Lord hath blessed\" (Isa. ut, 9)!\n\n'Attia point R, Simeon noticed R, Jose meditating worldly\nmatters. Said he to him: 'Jose, are and make complete\n'Your image, inasmuch as you are shor of one letter. R. Jose\nthen rose up and joyously absorbed himself in expositions\naf the Torah. R Simeon then looked at him again, and said\n*R, Jose, now you are whole before the Ancient of Day\n'and your image is complete.\"\n\nR. Simeon further discoursed, citing the verse: \"And\nthey made the plate (zis) of the holy crown of pure gold',\n'etc, (Ex. x2xts, 30). \"Why was the plate called (lit. wate,\npeep) ? Because it was a reflector, mirroring the character\nof any man gazing at it. For in that plate were graven the\nJeers of the Divine Name, and when a righteous man ap-\npeared before tthe letters 40 engraved bulged out and rose\nJuminous from their sockets, from which a light shone en\nthe man's face with a fant sparkling. For a moment the\npriest would notice the reflccton ofthe letters on the man's\nface; but when he locked more closely he would sce nothing\n'more than a faint light, like the refction of shining gold\n'But the first momentary glimpse thie the priest caught was\n'a sign to him that that man was pleasing to the Holy One,\nblessed be He, and that he was destined forthe world to come,\ninasmuch as that light was sn illumination from on high a\naa mark of divine favour. On the ther hand, if man's face\nfailed to show any such sacred sign when he stood hefare\nthe plate then the priest Knew that hat man was an evildoer,\nand'in need of atonement and intercession.'\n\nTR, Judah beyan a discourse on the verse: \"Let thine eyes\n'ben the field that they do reap, and go thou after them,\nand when thou art athirs, go unto the vessels, and drink\nfof that\", ete. (Ruth 11, 9). \"This vers', he sald, 'raises a\n\n240 'rie zoMAR WY [arybaite\nproblem: forthe point of fis not atall apparent'. Teaae\n{nerposed, saying: But ate there not many more verses in\nScripture which seem to be neces, and the purpose of\n'which is not apparent, yet we know that they conceal within\nthem deep esoterial doctrines\" Then R. Judah, resuming\nhis discourse, said: \"As regards this verse, whoever\nlook at it and docs ot study i doeply is\nTook ata dish without tasting it. In tuth, there isan inner\n'meaning ini, andithas been composed under the inspiration\nOf the Holy Spirit. Teamounts to this, Boaz, the Judge of\nIsrael, observed the modesty ofthat righteous woman in that\nshe didnot tur her eyes hither and thither, but only looked\nstraight in front of her, and that she had a beaignant eye,\nand that there was no teice of impudence in her, He thus\nspoke in praise of her eyes. For there are eyes that throw a\nblight om any spot on which they are east, But he observed\ninher kindly eye, and he ala aw that everything prospered\nher hands, thatthe more she leaned the more the leaning\nin the field increased; and so Boas exognized thatthe Holy\nsprit hovered aver her. Hence he thusaddressed her, saying:\net thine eyes be on the field that they do reap, and go\nthou ater them\", wo wit, \"after thine eyes\". For the phrase\n\"after them cannot be construed as alluding tothe leaners,\na ifs itshould have een written \"and glean thou\" instead\nfof \"and go thou\". Boaz thus bade her \"go after\" her eyes,\nhhaving obterved that her eyes eared with them a blessing\ntnd were the canoe of enanifold ineraee in the glenn\n\"Other people, he assmuch as suid, \"aenot [218g] permitted\nto follow after their eyes, but thou mayest follow thine eyes,\nfor they ae the begeters of manifold blessings.\" 'The verse\nmay als be explained as follows. Bose saw, under the\ninspiration ofthe Holy Spirit tht eat kings and rulers were\ndestined to issue from her, they being called the \"eyes\"\n'of the peuple asin the passage: \"And it shall be, if be\ndine in error through the eyes of the congregation\" (Num.\nsy, 2), alluding to the Sanhedrin. For, a8 the members af\nthe body mun follow the eye, which are the fenders of the\nbody, so ings, members ofthe Sanhedrin, and other rulers\nlead the way for the people to follow, 'This is thus what\n\n2184) VaYAQitEL (#xoDU5) 4r\nBoaz indicated in his words: \"Let thine eyes be in the\nfield\". The tern \"eld\" fsa reference to Zion and Jerusslem,\nZon shall e plowed asa fel (Micah 1,\n\n12), and also, \"as the smell of field which the Lord hath\nblessed\" (Gen. xxvtt 27), in allusion to Jerusalem, Hence,\n\"Let tine eyes be on the field\", that is, the rulers that were\neatined tw come forh from her should have their centee\n'only in Jerusalem. Boaz continued: \"where they do reap\",\ninasmuch as from thit \"ield\" all the peoples of the world\n'would reap law and illumination, as Scripture says: \"For\n'oye of Zion shall go forth the Law' (Ia. 1, 3); \"ard go thou\nafter them\", meaning \"after the viruous deeds that T\nHave I not charged the young men that\n\n'they shall not touch thee\": this canbe taken literally, women\nbeing easily swayed, \"And when thow art atest\": this i a\n'euphemism, Boaz saying, in effect; \"When thou conceivest\n8 desire to attach thyself toa man in order to raiteup seed\",\n\"go unto the vestcl, twit, othe righteous, who are called\nvessels, a itis written, \"be ye clean, ye that bear the vessels\nofthe Lord' Isa. tr); they are the vessels which mankind\nwill in time to come bring as a present to King Messiah;\nthey are the \"vessels of the Lord\", in whom the Hely One,\n\nblessed be He, rejoices; and although broken vesse, bruised\nin this wood for the sake of observing the Torah, yet the\nily One makes use only of thems \"attach thyself to such\nvessels Boar bade Ruth \"and drink\", etc!\n\nR., Jove beyan a dicourse on the vere: \"And when Boaz\nhad eaten and drunk, and his heart was merry\", ete. (Ruth\ntm, 7). His heart wis merry, he sid, \"by reason of his\n\nis, further, » deeper significance here, o wit, tha: whoever\nsays a blessing after his meal satisfies his \"hear\", that which\nis by him alluded to in the words: \"In thy behalf my heart\nbath i (Pa 8) an, ut God ithe mk of my\nhear\" (Ibid, xt, 26). For, since the blessing offered up\nfor one's food is precious before the Holy One, blessed be\nHe, whoever pronounces such a blessing after he i stiafied\ndoes. good and brings joy to \"another region\", So here\n\"another region\" derived enjoyment fom the blessing after\n\n4 'THE ZONAR 1Y [2180-2186\nthe meal that the righteous Boaz pronounced, and thus we\nread, \"and his heart was merry\", Why' pronounce a blessing\nIt is because the sustenance of man is troublesome, so to\nspeak, for the Almighty, but when the words of the bene=\nition pronounced hy 'a man after eating and drinking\nascend on high, that place derives an enjoyment from those\n'words, and so enefit is drawn from the food, both Uelow\nand above, 'This isa recondite teaching known to the Com-\nanions, Furthermore, on werkdays \"that region\" enjoys\n'only the words of the aftersmeal benediction that ascend on.\nhigh. On Sabbath days, however, there isan enjoying on high\nfof the very food enjoyed on eatth by man in virtue of this\n'being part of the holy joy of the Sabbath. There is thus here\na merging of the heavenly and the earthly. This recondite\nteaching is indicated in the passage, \"for all things come of\n\nthee, and of thine oven have we given thee\" (1 Chron. xxx,\n14), alluding 10 the enjoyment in heaven of the holy joy\nin the Sabbath repasts partaken of below. Whoever pro\n'ounces the after-meal benediction must do so devotedly,\n\nfone le and thus, as he gives Ganka joyfully and unatiniely,\noll sistenance be given to him joyfully and unstntedly\nBy the benedictions, each commencing with \"Blessed art\n'Thou', are sustained the four legions that rule over the\nfour eoners of the world. Hee we ought to zecite them\n'with heartnes. So Sevipure sey: \"He that hath bouatful\neye sll be blessed, for he giveth of his bread to the poor\"\n(Prov. xt, 9), (2188) where the tem yedorabh (hall be\n'lees can be read seboreh (allo does—bless): and\nthe yerse thus amounis to saying that we should pronounce\nthe after-meal blessing in a bountiful spit, for through that\nblessing and our joyousness in uttering it we provide, as it\n'were, sustenance for the poor t Wit, for that region' that\nposses aught of itself, but draws is sustenance from all\nses and is made up from al sides. Now, these teachings have\n'only been transntted to the initiated who are conversant\n'with the sublime mystical doctrines and with the paths of\n\"Mala\n\n18) vavaoie (exopts) a3\nthe Torah. Observe now that Boaz was bountiful of heart\nand fice from all presumptuousness Iris thus writes ofhim:\n\"he went to ie down at the end of the heap of corn\" (Ruth\ntm, 7). This is esoterically elucidated by the passage: \"Thy\nbelly ilike heap of wheat\" (S35. v4, 3) and 0 we learafront\nhere that whoever pronounces the after-meal grace joyfully\n'and with devotion, when he quits this word there is a place\n[prepared for him in the sacred and mysterious mansions.\nHappy is the man who gives heed to the precepts of\n\"Master and knows their recondite significance, since there\nis no precept in the TTorah bit contains manifold sublime\nrecondite teachings and radiances and resplendences; but\nthe sens of men Know not nor give they heed to the glory\nof ther Master. Happy isthe portion ofthe righteous who\n'ae asiduous in the study of the 'Torah happy are they in\nthis world and in the world to come,\n\n\"Our sages have said that the arrogant and shameless\nhave no portion in this world nor in the world to come.\nAll the artogant of Israel, when they gazed on the Plate,\nbnecame contrite of heart and Inked inwardly into their own\ndeeds. For the Plate possessed miraculous powers, and thus\n'was the means of making all vho looked on it feel ashamed\nof their misdceds. In this way the Plate secured atonement\nfor the arrogant and the insolent, 'The leters of the Divine\n[Name engraved on it stood out shining and flashing. and\n'whoeser looked at that flashing had to cast down his eyes in\nfear, and become contrite of heart, and thus the Plat effected\ntheir atonement. OF a similar potency was the Incense. For\nswhocter smelled the smoke ofthe pillar that ascended from\nthe \"amoke-raiser\"* became cleansed of heart and intent on\n\nhim to serve with single heart his\nFather in heaven, 'The Incense thus possessed the patency\nof breaking completely the ev spirit in man. As the Pate\npossessed miraculous powers, so did the Tncense, nothing\n{in the world having power to crush the \"other side\" Tike\n\nthe Incense, Thus we read: \"Take thy fre-pan, and put fre\n'therein from off the alta, and lay incense thereon ..- for\nOpe of the ingresients of the ingen,\n\n2 'rite ZOMAR 1Y [218-2198\n'there is wrath gone ut fom the Lor: the plague is begun\"\n(Sum. avi, 11), For thet is nothing o beloved by the ly\n'One, blessed be He, at the Incense. It is able to banish\n'sorcery and all evil influences from the house. Seeing that\n'perfumes prepared by men possess the virtue to counteract,\nby their odour and fixmes, the ilbeffects of evil things, how\nmuch moreso the Incense! Tt is a firmly established ordi-\nnance of the Holy One, bleased be He, that whoever reflects\n'on and recites daily the section of the Incense will be saved\nfrom all evil things and sorceries in the world, from all\nmishaps and evil imaginings, from evil decrees and from\ndeath; and no harm wil befall im that day, as the \"other\n'side\" has no power over hitn. But it must be read with\n'devotion. R. Simeon remarked: 'Were people to know how\nprecious the offering of the Incense is t0 the Holy' One,\nblessed be He, they would take every word of the passage\n'where it is enjoined and make it into a crown for thei heads,\nwere» crown of pl. And whoever studi ought\nto reflect deeply on-the way it was carried out; and through\nthe reciting of it daily vith devotion a man merits a portion\nJn this world and inthe world to come, and keeps away death\nfrom himself and from the world, and is saved from all\n'Punishments in this world, from the \"evil sides\", from the\n'punishment of Gehinnem, and from strange powers. When\nthe pillar of smoke ascended from the burning Incense, the\npriest used 10 see the mystical letters of the Divine Name\n{2196} ascending on high in that pillar. Then numerous holy\nJegions would surround the pillar on all sides until i rose in\nthe midst ofight and gladness to the region where it difused\njy and knitted together the upper world and the lower world\nin a complete unity, thereby achieving atonement for the\nol apni in man and for idolatry, which i of he \"other\nrs\n\n[R. 'Simeon further dscoursed on the verse: \"And thou\nshalt make an altar (wisbeaH) to burn incense upon\" (EX.\nx3, 1). \"This verse', he said, \"raises a problem, for we\n'that there were two altars, namely, the altar of burnt-offering.\n'and the altar of incense, the former the outer altar and the\nJatter the inner ane. Now, why was the altar oF incense called\n\n29) yavaqut (esciuts) 45\nImiaheak (ls, ebnsghneriny-place), sexing (hat it Bad no cone\n'ession wits anna slaughter? The 'is that this\n'altar was efficacy in defeating ard subduing the numerous\nporners f the \"ces se\", wa asta take therm preslees\n'ind unable act as accusers Hence the pane misbeah (pie\n'of sasgines), The ev side\", whe i beheld the anche oh\nhe inzznse ascending. in x pila, wae wabied, and fed,\n'aid oan quite unable to approach the \"Tabernacle. Now,\nseca that jy ee shared by no one bei the Holy One,\nese be He, oy tea of thin fet Ye vo fica\nlie His sight, that aur was placed in the innermost par of\nthe Tabernacle, tor it was the repatory of blewivigs, and\n'na there bide fon the eye oh ran. In regard to thi,\nie writen \"And he tod between the ead and the living\naad te plague san stayed (um. xt, 13). Por Aaron put\n'he Angel of Death jn cio so that he eld rot exercise\ndominion rok execate any jodpemenn. Ye in 2 traditional\nteaching that wherever peuple recite with heardelt devotion\nthe porn relating ws the incense there will be immunity\nfrom death und fron injury: ror will any ether tation have\npres ner that place, The name, \"ahar to burn incense\nSpon\", further tein that the altar had us be consecrated\nboy the burning of ine Ie further teaches ws, in acct\n_ahce with the Chaidasc tendering, that ite forbidden ty bure\nincre aenpahere save om ais offre abe with the censet\ntenn this sitar. Okaceve that whoever ie pursoed by Rignat\nenka the teed of ineerantouriog to save bit a8 also\nrepentance before his Master, this helping greatly 10 keep\nastnrenent ewes Seven hirn That will asredly cewlt\nthe tush in accustomed ty torte the incerse-ordinanice twite\n\nps; every moni\ntx, 7-8) Aud this service, moreser, perpetually uphide\nthe world, xsi indicated mm the phrase, a perpetual incense\nIoelore the Ford threat your yenerstces\" (Nid. 2);\ntruly tes cane of uphiding beth the lower wotid and the\nuppes wed. Where the daily rectal of the incense burning,\ndoes wt abe place, there heavenly judgements impend, many\n\n246 'Tie zoMAR IY [2190-2196\npeople die there, and other nations obtain dominion. Thus\nScripture says, \"a perpetual incense before the Lord\" (Ibid),\nindicating that it abides in the presence of the Lore, more\n'thanall other modes of worsip, it being the most precious\nland bctoved to the Holy One, bleseal be Te, Prayer, indeed,\nis the highest service of all, yet is incense-burning dear and.\nacceptable to the Almighty. Observe the difference between,\nprayer and ineenseoflering, Prayer has been instituted to\ntake the place of the scrifics that Ismael used to offer, but\nnoneof the sacrifices had the same value as the incense, There\nis, further, this difference between the two. Prayer repairs\ndamage which has been done, but incense does more—it\n\ni the greatest ight-bringer.\nTews incense that removed the evil taint (suh'ma) and puri\nfied the Tabernacle, so that the whole was itlumined, re-\n\nnewed, and knitted together into a combined whole, Hence\nthe incense-recital must always precede our daily prayer as\na means of removing the evil taint from the world, inas-\n\ni like the offering itself,\n\nmuch a5 it acts as a\n\ninto thee!\" ? It means \"for thy sake\", that %, \"for\n\njon and gain\". 'The purification of a woman\nredounds to the satisfaction of her husband. So, esoterically,\n'we have thus to read that ordinance as saying: \"Take unto\nthee aweet spice for the purpose of removing the evil taint,\nthat the Shekinah and Her Spouse may be joined in sanctified\nunio.\" Happy thus the porion [2198] of Moses ! Simitaely\ndda we read: Take thee a ball calf fora sin offering\" (Lev.\ntx, 2}, an ordinance meant personally for Aaron to atone for\nthe sin of the golden calf which he brought upon Israel. So\nhhere Moses was bidden 'Tale unto thee\", tha is, take For\nthy benefit and use\" the incense (@toretl), which is potent\nto bind together (gatar), to ilumine and to remove the evil\ntaint, The Daleth i linked to the Hé, the Hé to the Vaw, the\nVaue ascends and is adorned with the Hé, the M1és illumined\nby the Vind, and the whole ascends, reaching out to the\nEncsof (Infinite, limitable), 0 that there results one organic\n\n2198], VAYAGHEL (rxoDUS) 247\nwhole, interrelated under one principle, the most exalted of\nall, Brom thence and upward the whole is adorned as with\n4 crown by the ineffableness ofthe Bx-f; and the Divine\n[Name in its mysteriousness is illumined and is adomed on\nall siden, andthe worlds are al wrapt in joy, the tampa\nradiate their lights, and sustenance and blessing pour down\nfom all the worlds. All this follows the hidden virtue of the\nincense, without which the evi taint would not be removed.\nA thus depends on it, Observe that the offering of the\nincense used to precede all other services, and henc\nrecital should be a prelude to our service of hymns and\npraises as these later do not ascend, nor is the requied\nreadjustment and unity achieved until the evil taitt is\nremoved. So Seripture says: \"And he shall make atonerient\nfor the holy place. . and because of their transgressions,\nceven all their sins (Lev. xvt, 0), frst \"atonement for the\nholy: place\" and then for \"ther transgressions\". We, too,\nthus have fst to remove the evil taint and purge the holy\nplace, and then engage in song-and hymn and prayer, as\nalready said, Happy are Israe in this world and inthe world\nto come, inasmuch as they know how to effect adjustment\n'on high and below: to achiave adjustment from the leseer\n'world upwards until the whole is bound together in the\n'most sublime union. The procs of adjustment performed\nin the bwer world is by means of the impressed letters ofthe\nneffable Name by which the Holy One, blesed be He,\nnamed!\nRR. Simeon and R. Eleazar his son were one night siting\nthe Torah, Sid R. Eleazar to his fther,\njmeon: 'It is written: \"Unto the wornan he said: L wil\ngreatly multiply thy pain and thy travail, im pain thow shalt\nbring forth children:and thy deste shall be to thy husband,\nte. (Gen, 1, 16), We have learaed that this passage contains\n12 profound. mystical teaching, One may: comprehend this\npassage in its terrestrial significance, but what corresponds\n'nthe superoal world ? R. Sincon cited the verse: \"As the\nhare panteth after the water brooks\", ete, (Ps. xt, 2). \"This\nverse ns already been expounded,\" he sai \"There is, bow=\never, accrtain female anita that fas under her daily charge\n\n248 ite 20aR 1Y [2196\na thousand keys, and that pants continually after the water\ntbs to deink and quench her thirst, of which iti thus\nwritten, \"As the hart panteth after the water brooks,\" Tt is\nto be observed that this verse commences with masculine\ntubjret, \"hare\" Caypal), and continues with a feminine\npredicate, tha'eng(ehe panteh). 'The resondite explanation\nof this is thar itis an allusion to the male-female as one\n'undivided and inseparable; and 10 it the female part of the\nsaine that \"panteth forthe water brooks!\" and then becomes\nimpregnated from the male clement, and isi labour, coming\nUnder the scrutiny of Rigour, But at the moment when she\nis about to be delivered of ofpring the Holy One, blessed\nbbe He, prepares for her a huge celestial serpent through\n'whose bite she is safely delivered. And this ts the hidden\neating of, \"I will greatly multiply thy pain and thy\ntravail\", for she is in daily convulsions and pain because\nof the deeds of mankind: \"in pain thou shale bring forth\nchildren, a hidden allusion 10 the Serpent who caste a\nsloom over the faces of mankind; 'and thy desire shall be\n\nthy husband' this is in harmony with the expression,\nshe panteth for the water brooks\"; \"and he shall rule\ncover thee\": this Ian been sleady expounded. clswhere.\nWhy ll this ?Itwas on aecount of the Moon's dissatisfaction\n'with her state, in punishment for which, as tradition teaches,\nUs, her light was diminished, also her power was reduced\nso that she is beholden to what they grant her from outside.\nTe may be asked, Why is the Serpent necessary in ths con-\nnection ? Its because itis he who opens the passage for the\ndescent of souls into the world. For if he did not open the\n'way. 0 soul would come down to animate man's body in the\n'world. So Seriptute say, \"sin coucheth at the door\" (Gen.\ntm, 7), alluding to the celestial door through which pass the\nsouls at birth to emerge into this world. He, the Serpent,\n'waitsat that door. Iris true, when the souls about to emerge\nare such as are to enter sanctified bodies, he is not presen,\nhaving no. dominion over such souls, But otherwise, the\nSerpent bites, and that spot is defiled and the soul passing\nthrough is unpurified, Hereinis concealed a sublime mystical\nteiching. \"In pain thou shalt bring forth children\" is a\n\na1gb-1204] VAY AQntEL (xoDUS) 249\n'mystical allusion to that Serpent, as iis [220a} with him that\n'She brings forth souls, sine he is responsible forthe body\nand she for the sul, and the two are combined. The Serpent\nis destined inthe future to bring about the birth ofthe whole\n'of the bodies before it own time comes, a8 Scripture tye:\n\"Before she trailed, she brought forth\" (Isa. .x¢1, 7). For,\nWheres the period of the serpent's gestation is seven years,\n'hat will be atthe end of six, And at that hour, when he will\nhave brought about their birth, he himself will die. OF this,\n'Scripture says: \"He will swallow up death for ever\" (bid\nxxv, 8), also Thy dead shall live, my- dead bodies shall\narise (bid, xxv, 19)\" Said R, Simicon: 'At the time when\n'the dead will be awakened and be in readiness forthe resur>\nrection in the Holy Land, legions upon legions will arie on\nthe sil of Galilee a itis there that the Messiah is destined\nto reveal himself. For that is the portion of Joseph, and\n\nwas the first par of the Holy Land to be destroyed, and\n'was thence that the exile of Isral and their dispersion among\nthe mations began, as Scripture says, \"but they are not\nsieved for the hurt of Joseph\" (Amos vi, 6) 'Phus there\nthey will rise up first, for the eason that itis the portion of\nhim who was put in an ark a says, Vand he wan put in an\nark in Egypt\"( Gen. t, 26), and subsequently was buried in\nthe Hay Land, as it sys \"And the bones of Joseph, which\nthe children of Israel brought up out of Egypt, buried they\nin Shechem\"\" (Jos, xxiv, 32); and he it was who kept the\npurity of the holy covenant symbol in a special degree. As\nSoon a they will rise from the dead all those: hosts will\nmarch, each man tothe portion of his ancestors, ax Seripture\nsays, \"and ye shall return every man unto his possession\"\n(Ley. 28¥, 10). They shall recognize each other, and God\nwill clethe every one in embroidered garments; and they will\nall come and offer up thanksgiving to their Master in Jeru-\n'salem, where there wll assemble multitudes upon multitades,\nJerusalem itself will spread oot in all directions, to a further\n'extent even than when the exiles returned there. When they\n'semble and offer up praises to their Master the Holy One,\nblessed be He, will rejoice in them. So Seripture says: \"And\n'they shall come and siog in the height of Zion, and shall\n\n350 [THE ZOHAR 1Y [2200\nflow unto the goodness of the Lord\", ete. (Jer. Xxxt, 13),\nnamely, every one to his portion and the portion of his\nancestors. And the possession of Israel will extend tll twill\nreach Damietta of the Romans, ané even there they will\nstudy the Torah, All this has already been stated, and it sin\nharmony with the Scriptural passage, saying: \"'Awake and\n'sing, ye that dwell in the dust\", ete. (Is. Avi, 19). Blessed be\nthe Lord for evermore! Amen and Amen !\n\n2300-2208]\n\n'THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN\nTHE TABERNACLE OF THK THOTIMONY, AS THEY WERE\nMoses, ee. R. Hiya, in this connection, quoted the verse:\nMAIL the rivers run into the sea, yet the sea is not full\"\n(Ercles. 1,7) \"Bsoterially speaking', he sai, 'all the rivers\nhhere allude to the sacred beooks and springs which, when\nfilled, pour forth to supply the great occan, \"This in turn,\nwhen so filled, flows over and affords drink to all the \"beasts\nof the field 'These are the lower Chariot group, for, after\nthe ocean has drawn in all he waters lets them ou towards\n'one side, namely, tonanda the lower Holy Charity giving\n'them drink. Now these are all numbered and noted by name,\na5 we read: \"He callth them all by name\" (Isa, xL, 26)\nSimilarly, \"These are the accounts of the tabernacle, eves\nthe tabernacle of the testimony'\n\nTR Jone cited here the verse: \"Oh how abundent is thy\nsoodness, which thou hast lad up for them that fear thee\"\n(Ps, xxx, 20). \"How greatly incumbent', he said, \"itis on the\nsons of men to reflect on and to study the ways ofthe Holy\n(One, blessed be He, inasmuch as day by day [2208] «voice\ngees forth and proclaime: \"0 ye people of the world, take\nheed unto yourselves, close the gates of sin, Reep away' from\nthe perilous net before your feet are caught in tf\" A certain\nwhee! is ever whirling continuously round and round. Woe\nto those whose feet lose cheir hold on the wheel, for then\nthey fall into the Deep which is predestined for the evil\ndoers of the world { Woe to those who fall, never to rie and\nenjoy the light that i stored up forthe righteous inthe world\nto come ! Happy are the righteous in the world to come, for\nmany are the efulgences treasured up for them, many the\nfelicties reserved for them. 'The verse continues: \"which\nthou hast wrought for them that take refuge in thee inthe\n\nLohr, Esa, 9\n\n352 ite zouARC IY [2208\nsight ofthe sons of men\". 'The word \"wrought\" refersto the\nface that God 'wrought the ight as the medium for the\ncreation ofthe world. \"For them that take refuge in thee\",\nto wit for those who dwell underneath the shadow of the\nely Ove, bh \"inthe sight ofthe so of men\",\ninasmuch as its the functioning of this light that makes\nome the existence of mankind, who are sustained by it\nAespite the fact that the light itself is stored away. Again,\n\"whieh thou hast wrought\", viz. as a medium for the eon\nstruction of the world according to an orderly plan; and\nSimilar to the construction ofthe world was the constraction\nof the Tabernacle. 'This is indicated by the similarity of\nthe phrase, these are the accounts of the tabernacle\", and\n\"these are the generations ofthe heaven and the earth\". For\nall the generations of heaven and earth were produced by\nthe energy of that teasured-up Light; and Hkewise, all that\ncame within the \"accounts ofthe tabernacle\" was accom-\nplished by the same energy. How do we know this? Because\nSeriptre says, \"And Bezalel, she son of Uri the son of Hur,\nof the tribe of Judah', he being of the \"wight side\"; \"and\n'wth hit was Oholab, who was ofthe \"Tet side, for the\n'Tabemacte was made bythe energy ofboth the right ide and\nthe let sid, and was finally erected by Moses, who united\nthe two.\"\n\nTR. Blewzar diseoursed on the verse: \"And a throne is\n'stablshed through mercy, and there siteth thereon intruth,\nin the tent of David, one thst judgeth, and seeksth jaatce,\nand is ready in righteousness\" (Isa x, 5). \"This has been\ncexpliined as follows', he said. 'When the 'Thought arose\nswith clad purpose from the Meet Recondite and Unknomable,\nthat gladness impinged on the Thought, so that the later\nentered more and more deeply until it was secluded in the\ninterior of a certain supernal andisclosed Palace! Ti fom\n'thence that there low forth, stall the rivers of the \"right\nside\", and after them the others. On the \"right side\" it was\nthat the Lower Throne was extaished, since the Holy One,\nblessed be He, established that Throne \"through merey, and\nthere siteth thereon in truth\". 'The Throne is the bearer\n\n\"ia\n\n'20b-aara] v'qupé (exopus) 353\n'of the seal, the impress of which i 'Truth, and the Holy One\nsits on that Throne only in virtue of that seal; \"in the tent\n\nthe side of Mercy; \"and ie ready in\njudgement, alluding to the Throne of Judgement, which is\nfon earth. Similarly, the Tabemacle was established only on\nthis side of Mercy, as already aid; and thereby were adjusted\nall the affairs ofthe lower world\"\n\nTHESE AKE THE ACCOUNTS OF THE TABERNACLE, EVEN\n'THE TABERNACLE OF THE TESTIMONY, AS THEY WERE\nMosts, R. Simeon discoursed here on the verse: \"In the\n'beginning God created the heaven and the earth (Gen.§, 1).\n'This verse', he said, [2214] 'has been already expounded\nfrom various aspects. However, when the Holy One, biested\nbe He, created this world, He ereated it after the pattern of\nthe supernal world, All the aspects of the upper world he\n'established in the lower, so that the two worlds should be\nfirmly knitted together. Furthermore, the Holy One, when\nabout to create the world, used the 'Torah as a copy, and\n'also the Divine Name, which is the epitome of the Torah,\nand ly it femly established the world, By three energies is\nthe world upheld, to wit, by Wisdom, Understanding, and\nKnowledge. So Scripture says:\"\"The Lord by wisdom found-\n'ed the earth, by understanding he established the heavens.\nBy hs knowledge the depths were broken up\" (Prov. ty\n19-20). Observe that with the same three the Tabemacle\nsae built, as\n\nspirit of God,\nknowledge\" (Ex. xxx, 3); and all these three are indicated\nin the story of Creation. Thus, \"In the beginning\" corre-\n'ponds to Wisdom; \"God erested\" hints at Understandings\n\"he heaven\" to. Knowledge. Similarly, in the account of\nthe Tabernacle, \"These are the accounts of the tabersace\"\npoints to Wisdom; \"even the tabernacle of testimony\"\npoints to Understanding; \"as they were rendered according\n{o the commandment of Moses\" points to Knowledge, The\n\n254 sis 20uAK IY [eae\ntwo thos correspond to each other. Now, when God eom=\nnanded Moses to make the Taberncle, Moses stood bew\n'ered, not knowing how t proceed until Gd showed ktm an\n'actual eepreventation of, We thus read: \"And see that thou\nmale them after their pattern, which is beingshown thee in\nthe mount\" (Ex. sav, 4o). We learn from the phrase, \"after\n'heir pattern\", thatthe Holy One showed Moses each single\npar of in is exact superna form, after which Moses con-\nstructed the earthly Tabernacle. Why does Scripture say,\n\"chick thou art shown (more) on the mount\" instead of\n\"whic thou seat (rc)\"? By thin we learn that Mos Yas\nshown through 2 dark glass, as it were, the reflection ofall\nthe parts ofthe Tabernacle as they existe on high, and as\nthes were to be constructed here below. Moses, on surveying\nthem, was somewhat paplesed, so God said t him: \"O\n'Mates, do thou follow thy indications and I wil fellow mine.\"\n'Mzes then commenced the work without misgiving.\n\"When he had completed the whole work seve necessary\nfor him to make an inventory ofall the parts in order that\nthe Isulites should nosy that there was surplus of silver\nor gold which he was keeping back for himself, He had thus\nto render an account inthe presence of lari according to\nthe injunction, \"and ye shall be clear before the Lord and\nIoefore Trae\" (Num, Sst, 23). Hence it is written: \"These\nate the accounts ofthe tabernacle, even the tabernacle of the\ntestimony.\" For, indeed, the Holy Spirit mace the whole of\nIsmel sc the stnount ofgold and silver offered by them, and\nthea rendered account of them, calling out; \"All he gold that\nwas used for the Work... And the slvr of them that were\nhumbered in the congregation was a hundred talents, «\nFor the Holy One, blased be He, was well pleazed with\nthose artifice and thus desired to demonste their trst-\nworthiness before all. When the work of the Tabernacle was\ncompleted, the \"other side\" began going to and fro to see\niF he could not find something weong, but he could discover\nno ground to impugn the honesty of the artficers; and the\nHily One, blessed be He, made him do obeiance to Moses,\nand forced him agsinst his wl to ackno ledgethe correctness\nof the accounts. The inegrty of the artifere was thus\n\naata-2218] Piguné (exons) 255\nrevealed to all; and this is the inward significance of the\n'sentence, \"These are the accounts of the tabernacle\". tis\nalso written, \"as they were rendered according to the cim=\nrmandment of Moses\", which signiies that by the order of\n'Moses. complete account was rendered of all that concersed\nthe Tabernacle in the presence of bimvelf and the whole of\nTsrael? [2210]\n\n'THESE ARE THE ACCOUNTS OF THETABERNACLE, EVEN\n'THE TABERNACLE oF TESTIMONY. 'The term \"taber-\nhacle\" in mentored twice: once in reference tothe one wa\nhigh, and oncein reference tothe onebelow. What constitured\nthe \"testimony\" ? In regard to tis, Sexiprure says, \"even the\n'tibes of the Lord (YH), as testimony onto Torael\" Ps\n'cxxt, 4), whence we learn that that Divine Name is atesi=\nmony Unto sre, Verily, these two letters render testimony\njn every place. Hence \"tabernacle\" is wsed as the symbol\n'of this holy name To thie allision it made in the won,\n\"and my testimony that I shall veach tern\" (Ubi. cx3, 22),\n\nspot hidden and undisclosed beyond al\n\nAS WAS RENDERED ACCORDING TO THE COMMAND=\nMENT OF Moses. This refers to the testimony, not to the\n\n\"which was entrusted t0\njoses\". For after the departure from this\n'world ofthe patriarchs and all the head ofthe tribes, to wit,\nthe sons of Jacob, during Isracl's suferings in exile, the\nknowledge of the mystery of that supernal Divine Name\n'yas forgotten by them, the Name ound up with the tesi-\n'mony, the Name composed of thove two letters which are\nthe basis of heaven and earth, of high and low, and of all\n'corners of the universe. Hut When Moses came, that Name\n'was once more sought after and mentioned. For when he\n'was near the thorn-bush he straightway asked concerning\nthat Name, saying, \"and they shall say to me, What is his\nname ? what shall Tsay unto them?\" (Ex, ti 13). It vas\n'there that that Name was entrusted to the mouth of Moses\n\nYk, whih she nae of Bio,\n\nsae zomaR tv [e216\nIESG ae\nLeyires, 'The inner significance ofthis is supplied by the\n'passage: \"But the Levite shall serve Hu (lit, He)\" (Nurm,\nIl, 23), whichis an embler of the Holy Name. Therein\nfs enclosed the mystery of the Divine Name, which is\ncharacterized by \"He (iu), and not \"Thou\" (ath. The\n'Tabemacle is thus fily identified with the \"service of the\nLevies\". Or we may also say that the Tabernacle js the\n\"service ofthe Levies\", inasmuch as they carried it on their\nshoulders from place to place, as Scripture says: \"But unto\nthe sons of Kehath he gave none, beeause the service of the\nholy things belonged unto them: they bore thems pon their\nshoulders\" (Num. vit 9)\n\n\"PHEse ARE THE ACCOUNTS DF THE TABERNACLE, EVEN\n'THE TABERNACLE OF TESTIMONY. R, Abbs began a\ndiscourse on the verse: \"And it shall come to passin that\nday, that the root of Jeas, that standeth for an ensign ofthe\npeoples, unto him shall the nations seck, and his resting\nhs sal be tao\" (st), i tht dy boi\nhen peace will flourish in the worl the root of the Tree\n'of Life will be confirmed, and from it shal all the terrestrial,\nroots ramify and draw strength. \"That standeth for an\nensign of the people\"; to wit, as a sign and symbol of the\ninvardness of the Divine Name. \"Unto him shall the nations\nfeck\"; inasmuch asin him is contained the mystery of the\nDivine Name, The same is indicated in the words; \"And\n'many people sball go and say: Come ye, and let us go up to\n'the meuntain of the Loca\", ete (Ibid 1,3), \"And his resting-\nplace shall be glorious\", to wit, the Temple, of wie\n'writen: \"his is my resting-place for ever\" (Ps. ex0Xt, 34)\nNow, the resting-place of the root of Jesse, which is called\n\"che gory of the Lord\", will never be within the bounds of\n'numbering and calculation, For blessing rests net upon\n'what is counted, but only an what is beyond number.\nObserve that that 'Tabernacle was subjected to an inventory,\nanv hence it needed the prayer of Moses fr blessings to rest\nmit, as Scripture, says: \"And Moses blessed. them'\n(Es. x4xts, 42). What blessing did he pronounce ? He said:\n\nanib-2220] P'qupé (rxopus) 357\n\"Let it be His will that blessing should rest on your\nhandiwork.\" Yet blessings did not rest on that Tabernacle\n'until Moses joined it to the heavenly 'Tabernacle, So Serip-\nture says: \"These are the accaunts of the tabernacle, even\nthe tabemacle of the testimony, aa they were rendered\n\nding to the commandment of Moses.\" 'The last words\nindicate that without the supervision of Moses the accounts\n'could not have been rendered.\"\n\nRR. Abba continued: 'We find it writen that the woman\n'of Zarephath said to Elijah: [2220] \"As the Lord thy God\nliveth, Thave nota cake, only a handful of meal in the jr,and\nali oil n the eruse\" (x Kings xv, 12). Nove, a \"handful\"\nforms a definite measure, hence it was not fitting that any\nblessing should rest upon the cruse. Nevertheless, we are\ntold further: 'For thus saith the Lord, the God of Israel:\n'The jar of meal shall not be spent, neither shall the cruse of\n\nfail unsil the day that the Lord will give rain upon the\nland\" (bid. 14); and ao it an, Now if that meal, though\n'measured out and known to consist of a handful, yet did not\nfail to receive blessing in vinue of the word spoken by\nBlijah, how rauch the more 20 here, in regard to the Taber-\nhacle of the testimony, notwithstanding it having. been\nsubjecied to numbering, was ic meet that blessings should\nrest on it since its inventory was made by Moses himself\n\n'Tuese ane THE ACCOUNTS OF THE TABERNACLE, R.\nHesskah adduced here the vers: \"Draw not nigh her,\nDut of thy shoes from off thy feet, for the place whereon\nthou standest is holy ground\" (Ex. mt, 5). \"This verse, he\nsaid, \"has been explained as an injunction t0 Moses to\neparate from his wife as toleave to the Shekinah. The\nterm \"holy ground' denotes the Shekina, 19 whom Moses\nattached himself at that momert. The Holy One, blessed be\nHe, this bound him t Himself in heavenly love and afc\ntion, made him, as it were steward of the House, so that\nhie had only to order and the Holy One would execute that\ndecree, 28 when he said, \"and the ground shall open her\n'mouths ete (Num. xy, jo) and weare told, \"And tcame to\npass ashe made an end of speaking... thatthe ground did\n\na8 ae ZOMAR IV (e220\ncleave asunder\" (0d. 31); oF again, as when he sai,\"\nup, O Lord... Retura, © Lord\" (1d. x, 35-36). Tes th\n'written: \"as they were counted (paggad) wader the come\nrmanddment of Moses\", for i was. under the command of\n'Mosca that the whole was accomplished and the sum of it\ncounted. 'The word pide (nuniberings) here contains an\nallusion to the message which God gave to Moses, saying:\n'I have indeed taken eount (paged paged) of you\" (Ex:\n1, 36). For it was Moses who constituted the voice that\nuttered the message which heralded the departure of Israel\nfrom exile\"\n\nAnD Braaumt, THEsoN oF Unt, THE S08 oF HUB, OF\nTHE TRIBE OF JUDAM, Fre. Said R, Judah: \"Tt has been\nlaid down that Bezalel yas of the \"right side\", and so it was\nhe who perfected the whole work. Furthermore, since Judah\n'vas ruler and king over the vest of the tribe, it thus fell to\nfs descendant of bis t» construct the Tabernacle. Te hes\nalready heen explained that the name Bezalel is a compound\nof two words, sigofving \"in the shadow of God\", and thas\nindicates the \"right side\". Further, from this side Bezalel\npossessed himself of the wisdom to do all the work. AND\nWITH WiarWas OUOLLAM, THE SON OF ANTSAMACH, OF\n'Tue TIME OF Daw. Oholiab symbolized the \"left side\",\nthe side of Rigour. The 'Tabernacle was that made out of\nthe two sides and upheld by both, so as to be a combination.\nand a balancing of the Right and the Left! R. Judah further\ncited in regard to this the verse: \"Beautiful bowery, the joy\nfof the whole earth; even Mount Zion, the uttermost parts\nfof the north, the city of the great king\" (Ps. xuvin, 3),\n\"Ohserve', he said, 'that when the Holy One, blessed he He,\n'was about to create the world, He detached one precious\nstone from underneath His Throne of Glory and plunged it\nIngo the Abyss, one end of it remaining fastened therein\nwilst the other end stood out above; and this other and\nsuperior head constituted the nucleus of the world, the\npint out of which the world started, spreading itself to\n\n\"The Zhu thes nop nits postin seme of brich, pat of the\n\naaza-a220) Pqupd (exopus)\nright and left and into all dieetions, and by which\nsustained. That nucleus, that stone, is called sh'thyigk\n(foandaton, vit was the starting-pit of the worl. The\nsame furthermore, is 2 compound of sath\n(Gemdet) sd Yah (Cody sgiying ta he Holy Oe,\nBlessed be He, made it the foundation and starting-point of\nthe world and all that is therein, [2224] Now, the earth's\n'expansion round the central point was completed in three\n'concentric rings, each of a different huc and texture. The\nfirst ring, the nearest to the Point, is ofthe purest and most\n'efi earth-mateial; the second expansion, surrounding\nthe fist, sofa less polithed, less refined eaeth-materia than\nthe firs, but is superior to the one surrounding it; the third\n'expansion consists ofthe darkest and coarsest earth-materal\nof all. Then, surrounding that expansion, come the waters\nofthe ocean that surrounds the whole woeld Thus the point\nis in the centre, and the various expansions encircle it. The\nfiat expaneion embraces the Sanctuary and allt courte and\nenclosures and all its appurtenances, as well as the whole\ncity of Jerusalem bounded by the wal; the second expansion\n'embmees the whole of the Land of Trae), the Land which\nwas declared holy; the thied expansion comprehend, the\nrest of the earth, the dvelling-place ofall the other nations,\n'Then comes the great ocean which surrounds the whole\n'The whole arrangement is symbole by the structure of\nthe human eye, For just asin the huran eye there are three\n'concentric layers surrounding 2 central point, which forms\nthe focus of vison, s0 is the world's vision focused in the\n'entral point, consisting of the Holy of Holies and the Ark\nand the Mercy Seat. Hence the description, \"a beautiful\nbowery, the joy of the whole cart\", \"beautiful\" in ite\nappearance, and radiating joy to the whole world. Te is\ncompared t» a \"bowery\" because the beauty of a tree is\ndisplayed in its branches. Observe that true beauty and\n'symmetry were not manifested in the world until the Taber-\nnacle was finally erected and the Aik brought within the\nHoly of Holic. From that moment the world appeared at\nits bent, it attained its just balance, and a way was opened\n'through the Tabernacle and past the Ark up to that Point\n\n360 THE ZOMAR IV [a22h-223@\nthat \"beautiful bowery, the joy of the whole earth\". When\nthat point was reached the Ark broke forth, saying: \"This\nis my resting-place for ever; here will T dwell, for T have\ndesired it\" (Ps, cxxatt, 14) R. Jesse said: \"This verse was\nUstered by the Community of fatael when the 'Tetnple was\nbuilt and the Ark eotered into its place.' R. Hezekiah sai\n\"Its the Holy One, blessed be He, who utters\napplying it to the Community of Israel when the latter\nperforms His will, For at such atime the Holy One, blessed\nbe He, ascends His Throne of Glory, and has compassion on\nthe world, and. blessings and peace and love are there, 30\nthat He says: \"This is my resting-place for ever\", ete.\nNow, observe that once the artans had begun the work\nof the Tabernacle, it vertatly completed itself of ix own\naccord. This we learn from the words, \"Thus was finished\nall the work of the tabernacle of the tent of meeting\" (Ex.\n'xxx, 32). The same happened in the creation of the world,\nof which iti likewise writen: \"And the heaven and the\ncath were finished\" (Gen. 1, 1). \"Thi, itis true, seems to\nconfict with the statement that \"on the seventh diy Gad\nJinished hs work which he had made\" (Tid. 2.) But the truth\nfs, tat although the several parts of the world completed\nthemselves one by one, yet the world in its entirety was only\ncompleted. and firmly established when the seventh day\ncame. For then did the Holy One, blessed be He, with it\nait together the workd into a complete whole, so that it\ncould be written, \"And on the seventh day God finithed his\n'work which he had made.\" Itwas the same with the building\nof the Temple. The artisans having begun their work,\n'stiowed them what was to be done, as it were, before their\n'ees it was traced out in their sight, and it completed itself\n'of its own accord. [2234\n\nAnp Brzaen, THe sos ov Unt, tue son oF Hun.\n\n\"Tradition tells us that it was the Holy Spirit who made d\n\nannonneement in the presence of Israel, proclaiming: \"And\n\nBezat, the son of Uri, the son of Hur, ofthe tribe of Judah,\n\n'made all that the Lord commanded Moses.\" Azo wit\n6 Zaha: Cen 40\n\n234] r'quoé (exopva) 261\nHIM WAS ONOLIAN, THLE SON oF AMISAMACHL From\nthe expression, \"and with him (to), we learn that Ohi\nnever performed any work by kimlf but always in asc\ntion with Beealel. Hence the wards, \"and with hi, which\nproves thatthe lft te always embraced within the righ,\n\n'Tuxse Ane Tite ACCOUNTS OF THE TADERNACLE, EVEN\n'THE TAMERNACLE OF THE TESTIMONY, ASTHEY WERE\nMosts, etc, R. Jesse said: \"The wise men having com-\npleted the Tabernacle, it was requisite that an account should\nbe rendered of all the parts ofthe work. For what reason ?\nBecaure ac the account of each work was rendered, 20 did\nthat work become firmly established in its place. Further=\nmore, a6 the Israelites had found delight at first in their\nvoluntary offerings, s0 were they delighted in the accounts\nbeing rendered; and thus thei delight helped to the eonfirn=\ning of the work. Now, itis written \"these\" and not \"and\nthese\", this signifying that thie account eclipsed all previous\naccounts rendered in the world, and was destined to\n\nthem, being the one by which the Tabernacle was sustained.'\nRR. Jesse further discoursed on the verse: \"And there shall\nbye faithfulness in thy times, stength of salvation, wisdom\n'and krowledge, and the fear ofthe Lord which is his treasure\"\n(fsa soci, 6). 'We have been taught' he said, 'that whoever\n'devotes himself to the study of the 'Torah in this world, and\nisableto appoint se times fori, must doo in \"faithfulness\",\n'must direct his mind toward the Holy One, blesed be He,\n'ust study for Heaven's sake. 'The words \" strength of\n'aslvetion\" indicate that he must fuse Rigour with Merey\n\"Wisdom and Knowledge\" are two qualities which merge\n'nto one another. \"The fear of the Lord is his treasure\"; to\n'wit, the treasure which contains the qualities just mentioned.\nFor the fear of the Lord collects all those \"brooks\" (of\nwisdom), and so becomes the receptacle of all. And when\nthese treasures issue from it they do so under vigilant\ncount-taking. That process is thus called \"faithfulness\nas explained. Verily, if herein faithfulness has to be mani-\nfested, how much more s0 in workaday matters |The Holy\n\n26a 'THE 20OHAR IY [aaza-a0yb\nOne, blessed he He, therefore made the whole of Israel\niknow the inwardnees of faithfulness in all thinge that they\nperformed.'\n\nR, Jose and R. Isaac once were walking together when\nR, Jose remarked: 'The Holy One, blessed be He, indeed\nchose Bezalel from all Tsrae! for the work of the 'Tabernaci\nWhy so?\" R. Isaac replied: \"There is something in a name,\n{thas been laid down that God has appointed certain names\nhere on earth to be a crown to men and to enable them to\nachieve certain things.' R, Jose thereupon said: 'Amore\nrecondite explanation is as follows. Judah was of the \"left\nside\", but then attached himself to the \"right side\", and\n4 the Tahernacle was begun from the left side\" and then\nwas joined to the \"right side\", so that the whole was trans-\nformed into the \"right. Reuben, on the cther hand, began\nfon the \"right\" but turned aside to the \"left\", and the other\ntribes of his company marched together with him, they ake\nbelonging to the left\", Hence Bezalel, who was of the tribe\n\nfof Judab, eed thus uf the sight side\", made the Tabeenade\nand completed it. As already said, the Holy One, blessed be\n'He, took delight in him and chose him above all the rest\n\n{2236 for this work,and gave him wisdom and understanding\nand knowledge, inasmuch 25 he already was possessed of all\n'wisdom of heart, as itis written: \"and in the hearts of all\nthat are wise hearted T have put wisdom\" (Ex. xxxt, 6).\nFor the Holy One, blessed be He, does not grant wiser\nsave to him that already has wisdom.\" R. Simeon said: \"The\nsame Bezalel was emblematic and he was called so in virtue\n'of his wisdom; eotercaly the name is composed of be\nFEI (in the Shadow of Gd) In the verse, \"At an apple, 60\namong the trees ofthe Wood ... under its shadow I delighted.\ntosit\" (5.5.1, 3) the words, \"under its shadow\" (6'sile), are\nan allusion to' Bezalel, who made the Takernacle, which\n1 delightful place wherein to sit, for it gives delight to-the\nCommunity of Israel, and the Commusity of Israel' sits\nunder the shadow of God. Hence, \"And Bezalel, the son of\n\nUri, the son of Hur\", \"the son of Uri\" denoting one of the\nsight, and \"the son of Hur\" one of the left. And ao, through.\nhim, full tenement was made for the sin of the Golden Culf.\n\n23h] qué (exo 5) 263\nAut TH coLD tar was MaDe: that is to say, chat\n'wie destined forthe purpose long before. Fon ru wont\nTW ALL THE HOLY Wonk; indeating that gold had to be\nsedi the working ou ofeach separate grade, forthe reason\nthat completeness can only be reiched through the working\ntogether of Severity and Mercy. Hence gold had to go into\nall the work connected withthe Sanctuary.\n\nRe Abby, R Jose, and R Miekish 'were ence siting\ntogether studying the 'Torah. Sad R. Hiskiah wR, Abbas\n\"Since we see that the Holy One, blessed be He, fnds delight\nin deaing ou stern judgement, tempering merey therewith,\nwhy, then, does He withbold it from sinners\" BR. Abba\nanswered: \"Many mountains hare been uprooted on this\n'question, Hut the Sacred Lamp (R, Simeon) hat reveled a\number of sruths in regard to this matter. Observe that the\nseverity of judgement in which the Holy One, bleed be He,\nAight, i of the judgement fully clarified, the judgement\nthat evokes clemency and gladness, But the sinners in this\n'orld are the embodiment ofa judgement steeped in defile:\nthant, a judgement altogether dipeasing to the Holy One,\nblessed be He, Hence He desires not to mingle holy judge\ntiene with defiled judgement unil uch time a the later\nWil be exterminated of itself andthe sinner thus will be\ndestroyed from the future world by that very dele judge\n'ment wil he be destroyed from the world\" R, Abba ills:\ntemed from the verse: \"When the wicked spring up a8 the\ngris, and when al the workers of iniquity do blooms itis\nthat they may be destroyed for ever\" (Ps. xct, 8). \"This\nvee, he sai, \"apart from its more obvious meaning, is to\nbe interpreted as follows. When the wicked spring o\nbe as grass, to wt, ike grass thas withered inthe parched\nsol, but revives somewhat atthe approach of water, and\nTike a felled tee tha can stil sen forth twigs on either side,\n'but can never rein its former foliage. So will the wicked\nthe destroyed forever and be altogether uprooted. There is\ntho further tet underlying this verse, Tein, cat the Holy\n(One, blessed be He, i long-suerng with the wicked i this\n\net the Tame phe, \"preer of mums geius\nisc\n\n264 THE 20HAR 1 [exab-an4e\n'world, because this word is the portion of the \"athe side\",\nwhereas the world to come belongs to the side of holiness,\nis the portion of the righteous for them to abide therein\nAdored with the crown ofthe glory of ther Master. These\ntwo sides are the counterparts of one another, the one [224]\nthe side of oliness, the other that of deflemest; the one\n<eatined for the righteous, the other forthe wicked. Happy\nae those rigteous who have no portion in this world but\n'only in the worl to come. Observe that lls predisposed and\nrevealed before the Holy One, blessed be He. Even so was it\n'with Balak and Balsam: although the motive oftheir ction'\nYeas not the glory of Heaven, yet was all they did duly\necorded befor the Lord, who did not diminish aught of the\nreward inthis World, Thus, through the power ofthe forty~\nto offerings which they brought on the seven altars, Balak\nland Halsam olvained forthe time being deminion over Irae\nto that twenty and four thousand Teralites ded by the\nPlague besides those who were slain, as we read: Take all\nthe chefs ofthe people and hang them up unto the Lord in\nface of the sun.» Slay ye every one his men that have\njie themselves unto the Baal of Peoe\" (Num. 34%, 4-3)\"\nR, Simeon sid: 'Observe that the forty-two offerings\n'brought by Halaam and Balak were offerings diverted from\nthe \"other side\" towards the Holy One, blesed be He, and\n0 the \"other side\", which is called \"curse\", had to be\nrepaid these offerings feom Israel. This is the faner imple\ntation of the verse \"And he (Elisha) looked tehind him\nand saw chemi\" Kings 1, 24). That is t0 say, \"behind\nhim\", meaning the \"ther side\", which stands behind the\nShekinah, He turned \"and saw them\" (he chiles), a8 being\n'meet for punishment; \"and cursed them in the rame of the\nLord\" (Ibid), inducing the Divine Name, as it were, 0\ndischarge the debt owing 1 the \"other sie\" forthe latter's\nofferings which had been divered to Him. Thus all x made\nFight before the Holy One, blessed be He, and not 4 single\nacts ost, whether for good or for evil. Take spain the act\nof David in Aeeing fom before Saul. 'That war the cause\nOf all the prists of Nob being destoyed, with the sole\n\"Vi the ling of the alas ad he oligo were.\n\n2240-224] Piquné (exoDus) 265\n'exception of Abiathar, the son of Zadok, and this in turn\nwas the cause of many evils that befell Issel, 'Through it\nSaul and his sons were killed, and many thousands and\nmyriads fell in Terel, But all the time the punishment to be\nexacted for that sin was hanging over David, until all his\n<escendants perished in one day, with the sole exception of\nJJoash,! who was stolen away from among the slain, Vet was,\nthat sin against Nob still awaiting expiation, as indicted 'n\n'the words: \"There is till a day fora halt ro be made at Nob\"\n(la. x, 32). The same balancing of account is indicated in\nthe words here, \"All the gold ready-made (he'asu) for the\n'work, What signifies the attribute \"ready-made\"? It signifies\nthat God foresaw that the Israelites would give up their gold\nforthe mating ofthe Golden Calf, and 0 made thea first give\nLup theie gold for the erection of the Tabernacle <0 38 to\n'make good the offering of the other gold. For had the\nIsraelites still possessed all their gold at the rime they made\nthe Golden Calf, they would hardly have had to \"break off\nthe golden rings which were in their ears\" (Ex. xxx, 3)-\n'The offering of the gold for the 'Tabernacle was thus an\natonement for the other gold? Hence, \"And Bezalel, the\nson of Uri, the san of Hur, ofthe tribe of Judah', ofthe side\n'ot royalty, \"made all that the Lord commanded Moses\".\nFor all the craftsmanship of the Tabernacle was achieved\nthrough these two, Bezalel performing all the work, and\n'Moses afterwards putting the finishing touch, Moses and\nBezalel were both parts sit were, of ane whole, Moses being\nabove and Bezalel underneath, since the end of the body is\nalso part of the Body.\"\n\nRR. Jose gave a further exposition of the verse relating to\nElisha which sayer \"And he went up from thence unto\nBethel; and as he was going up by the way, certain youths\n(re'arim), litle ones\", ete. (2 Kings 1, 33). \"The term\nne'arim (youths), he said, \"has bees expounded to mean\nempty, that is, empty of any words of the Torah and of any\nobservance of the precepts of the Torah: \"ftle ones\",\n[22q8] to wit, of litle faith, and such as were doomed in this\n\na Wing ata * Thee tere acai the tt. The oot, NR\n'as this mening only Im porta Hebe\n\n266 THe 20HAK IV [aagb\nworld and in the world to come; 'came forth out ofthe city'\n(Uti), that i, dey abandoned the mystery of Divine Faith,\nthe term \"city\" having the same implication here asin the\npasaige, \"and I will not enter the city\" (Hos. xt, 9) \"And\nhhe looked behind him and saw them\" (2 Kings 1, 24); that is,\nhe surveyed their future to see whether they' would ever\nturn back from their evil ways, \"and he saw them\" as being\nsuch that were not ever to bring forth any good seed. Agai\n\"and he saw them\", that is, he recognized them as such 35\nhad been conceived an the night of the Day of Atonement;\nstraghtway, therefore, \"he cursed them in the name of the\nLord\" (bid.). Further, \"And he turned behind hin\" signi\nfies that having surveyed them in order to find out whether\nid be punished for their sake or not, \"he turned behind\n¢ found himself turned avay and\nHhment. Parallel to iti the passage,\n\"and Aaron turned\" (Num. x1, 10), signifying that Aaron\n'was turned away and shielded from Miriam's leprosy; \"and\nhhe sw them\", as being destined to perpetrate much evil in\nIsta, \"And he turned behind him\" further signifes that\nhe turned his gate behind the Shekinah, as it says of Lot's\nWife that she \"looked back from behind him\" (Gen. atx, 26).\n'caning \"from behind the Shekinah\". 'Thus Elisha looked\nfbeid the Shickinah and discerned that their mothers had\n'conceived them all onthe night that presides over the atone~\ntment of the sins of Teral. Straightway \"he cursed them in\nthe name of the Lord\", \"And there came forth to bea\n(G Kings 11, 24)—she bears, as indicated by the feminine\nnurveral stayim, big. with offspring, \"and tare forty and\ntwo children of them\" (bid) in correspondence, as has been\ncexphined, to the number of offerings brought by Balak.\n\n'EVEN THE GOLD OF WAVING WAS, Why i the gold\ncharcterived as that of \"Waving\"; and why isthe silver not\n0 characterized, although the brass is,\nof waving\"? 'The reason i that \"waving\"\n\n\"AL the Divine Faith, which cae! iy, im the pm\nthe ety ofthe Lord of hawt, ithe ety of our Ga\" (Pa. a\n\n2248) F'qupé (exopus) 267\nupward\", and thus distinguishes this gold from the lower\nand inferior gold. For all the grades and Chariots are ofthe\nsupetior plane, symbolized by the \"gold of waving\", and\nthis same gold, the further itextends downwards the more it\nfosea in colour, in virtue, and in brilaney. Whilst ln the\nheights ahove'it is goodly godin the mystery ofits brilianey,\nblow itis the dross of itself and its refuse. No so the silver,\n'of which it is simply written, \"And the silver of them that\nwere numbered of the congregation\". For silver resins its\nvirtues, even in its extension downwards, although it does\nrot remain in the same excellence; whereas gold, in its\nextension downwards, becomes coarser and coarser Hence\nthe one had to he waved and raised tn the height, whilst the\nother had to be extended downwards and into all directions,\nsince it reins its excellence everywhere\"\n\nR, Jose then continued to discourse, citing the verse; \"For\nthe Lord God (YHVH ELOHIM)is 9 sun and a shield; the\nLord giveth grace and glory;no good thing will he withhold\nfrom them that walk uprightly\" (Ps, Lexsty, 13) \"The\n'sun', he said, 'contains the mystery of the Divine Name\n\nis the abode of rest of all the grades,\nwhereas \"shield\" contains the mystery of the Divine Name\nELOHIM; the same js indicated in \"1am thy shield\" (Gen.\n1x¥, 1), The two together, su and shield, constitute thus the\n'mystery of the Divine Name complete: \"the Lord giveth\ngrace and glory\", so that the whole should merge into a\ntunity. \"No good thing will he withhold from them that\n'walk uprightly\". This is in antithesis to the passage saying,\n\"But from the wicked their light is withholden\" (Job\naxvil, 15), and ip an allusion wo the primordial I\nwhich itis written, \"And God saw the light that it was\n'good (Gen. 1,4), and so the Holy One, blessed be He, put\nit away and stored it up, as already said. He treasured it up\nand vithdrew itso that the wicked may not enjoy i, seither\n\n* Gdn the abate doting is symbolic af Risa,\n'which the bihes reno exis init pty, wit the\nthe more ie mingled withthe dow af so, the \"eh\ner Aegay e aie o apaol of Sey, hak\nbein descen\n\nMe ote\n\n268 rue zowan iy [asgh-aasa\nthie world nar in the world to.come, As forthe righteous,\n10 good thing will he withhold ftom them that walk\nwuprightly\", alluding to that primordial light which \"God\nsave that i wat good\", Thus that ight needed not to ascend\nand be raised aloft, but only to be disclosed and extended,\nUnlike the other, which is ofthe \"left\". This aecounts for the\nfone being chacicterinnd by \"of the waving!\" and not the\nother, Hence i simply says: \"And the silver of them that\n'were numbered of the congregation eas a hundred talents\"\n\n\"Observe this. 'The \"right side\" is ever present in the\n'world to sustain it, and to afford it light [225a] and blessing.\nHence the priest, inasmuch as he is of the \"right side\", is\nalways in reidiness to bless the people. For itis from the\n\"ight side\" that all the blessings of the world do spring, and\nthe priest tales by right the first share, The priest has thus\nbeen assigned tp bless both the upper world ard the lower.\nObserve that when the priest apreads his hands at the time\nhhe blesses the people, the Shekinah comes and hovers over\n'him and endows him with povser.+ When blessing, the priest\nraises his right hand above the left, s0 a8 to cause the right\nto prevail over the left. All the grades over which he spreads\nhis hands are thus blessed from the source of all things, from\nthe Well called \"Righteous\" 'The source of alls the \"Future\nworld\", the subline source which llumines all fies, whence\nare kindled all lamps, It has a counterpart in the source and\nspring of the well whence all the lover lamps and the lower\nTights are kindled and radiate. So one corresponds to the\nother. Hence, when the priest spreads out his hands and\nbegins to pronounce the blessing over the people, the celestial\nhenedictions Rowing from the celestial source at once kindle\nthe lamps, all faces are illumined, and the Community of\nIsrac i adored with celestial crowns, and all those blessings\nflow doven fram on high to below.\n\n\"Observe, then, that \"Moses. gave the instructions and\nBezalel carried them out, the two being in the esoterical\nrelation of Eody-and final part of body, which is the holy\ncovenant symbol. 'The \"Tabernacle. was thereby made the\n'centre ofthe increase of Love and Unity, And the whole was\n\nft his hand\n\n2354) #aupé (rxopus) 269\nperformed in the mystery of the \"right side\". Hence,\n'wherever the \"right side\" dominates the Evil Eye has ni\npower. We thus read, \"And the silver of them that were\nnumbered ofthe congregation.\" For that silver came from\ntthe right, and so all and everything were taken count of and\nnumbered.'\n\n, Isaac put the following question to R. Simeon: \"Seeing\nthat, a8 we have learnt, no blessing, dvells in whatever is\nnumbered or measured, why were all things connected with\nthe Tsbernacle made to be numbered ? R. Simeon replied:\n'Wherever holiness abides, there if the act of numbering\nproceeds from the side of holiness, blessing will abide con-\n'inuously, and not pass away. This we learn from the tithe,\nwhich isa cause of blessing, the reason being that the act of\ncounting is performed for a sacred purpose, How much\n'more 20, then, should that be with the Tabernacle, which\n'was a sacred edifice and derived from the side of holiness!\nBut it is not so with worldly. matters, such as are not\nderived from the side of holiness; no blessing rests upon\nthem if they are numbered. For then the \"other side\", that\nis, the Evil Eye, may obtain dominion over them; and\nwherever the Evil Eye rules there blesings cannot reach.\nContrariwise in holy affairs, through measuring and number-\ning blessings continuously increase. Hence, \"And the silver\nof them that were counted of the congregation\"; indeed,\neounzed, without fear of the Evil Eye, without fear of any\nevil consequences, as the blessings from above rested there\n'upon all. Observe, ikewise, that no evil eve had any power\n'ver the seed of Joseph, fr the reason tt Joseph came from\n'the \"right ide\" and this was the reason that the Tabernacle\n'was made by Bezalel, who belonged to the same grade 93\nJoseph, the grade exhibited inthe purty of the holy covenant\nsymbol\n\nR. Abba and R, Aba and R. Jose were walking on the\n'way fiom 'Tiberias to Sepphoris, when they caught sight of\nR. Elavar, who was coming up in the eampany of R. Hiya,\n'Sud K. Abba: \"Trl, we are now going have the company\n\n\"Phe Zotar sem a cote this phrase at the numbered silver\n\n270 'rue LoHAR I [oase-tasb\nofthe Shekinah\" 'They waited for them until they eame up\nWith them, Then R. Elearar eted the verse: \"The eyes of\nthe Lord ar toward the righteous, and his earsare open unto\ntheir ery\" (Ps, xxxtv, 16). \"This verse', he sud, 'presents a\nsifficuky. It cannot mean that God's providence cares for\n'the righteous for to endow them with the goods ofthis world,\nsince, indeed, we see so many righteous in this world who\nfeannot procure even so much sustenance as would satisfy the\nravens ofthe ar, [22s] But there is recondlite meaning\nhere, Observe that all beings of this world are known isthe\nupper world, either to one side or tothe other side. 'Those of\nthe side of holiness are known to that side, whose watchful\nprovidence is ever towards them, Similarly chose belonging\n{© the side of defilement are hnnwn to that side, being under\nits comtimuoe care, Now, whes & man ia under the cate of\nthe side of holiness, the \"other side' will never come near\nhim and is powerless to thrust him out of his place, o of what=\never his doing. Thus, \"The eyes ofthe Lord are toward the\nFightcous\", ete, so that the \"other side\" is powerless to\nobtain rule over him, Now,' concluded R. Eleazar, the\nsuppor: af heaven is here with us, we are watched over from\n'on high, and no power from the \"other side\", no evil thing,\nan Fu ever you.' Said Ru Abba: \"Hehold, we have leaned\nthat wherever the holy side hovers there despite ite sseo=\nciation with any at of numbering, blessings will never cease?\nSeid R, Eleazar: 'Assuredly i is 10.' 'Now, rejoined R-\nAbba, \"bebold, Tarael is holy and comes from the side of\nholies, as we read: \"Taral is the Lord's hallowed portion\"\n(Ger. 13); alo, \"ye shall be hey, for I the Lord your God\nam holy (Lev. x2, 2). Why, then, when David took a census\nff Tsral did death rage among the people, as Senptore says?\n\"So the Lord sent a pestilence upon Tsral from the morning\neven to the time appointed\" (2 Sam. xatt, 15)?\" R. Eleazar\nsi in reply: \"This wat becatee he didnot take from them\nshekelsas a rancom in accordance with the injunction, \"then\nshall they give every man a ransom for his soul unto the\nLord, when thos numberest them; and there be vo phogue\n'among them when thou nuraberest therm\" (Ex, X88, 12).\nFor thot which is holy should give holy ransom and that\n\naash-226a] Pguvé (exoous) an\nIholy ransom was not taken from them at the time, Observe\n'that Tsrae is holy and not meet for numbering, and hence a\nransom had to be taken from them, and this could be\n'numbered whist they themselves were not to be numbered.\nFer holines isthe essence of the highest of grades: and jost\nasto that highest degree of holiness there is attached a lower\ndegree! that admits of number and computation, s0 Israel,\n\"the Lord's hallowed portion\", have to give as ransom\nsomething of another degree of holines, that admits of\n'computation. Esoterically speaking, Israel i the tee that\n'stands in the innermost, 'The ransom is of another kind of\nholiness, standing outside and admitting of computation\n\"The later ie thus a shield co the former\n\n'The company then pursued their journey, and . Eleazar\nbegan to discourse on the verse: \"Yet the number of the\nchidren of Israel shall be as the sand of the sea, which\n'cannot be measured nor numbered\" (Hos. 1, 1). \"The\n'comparison to the sand ofthe sea', he suid, 'is of «twofold\naspect. Fist, just as when the sea rages and its waves hurl\nthemselves forward to overwhelm the world, so soon as they\nencounter the sand of the shore their force is broken and\nthey recede and rage no more, s0 the nations rage and fume\nani seek to averwhelm and flood the world; but when they\nDbehold Tara in close attachment to the Holy One, blessed\nbe He, they reeede, broken and powerless. Agais, as the\nsand of the sea cannot be numbered oF measured, #0 is\nIstacl, Observe that there & somewhere a measuring hidden\nvay and undisclosed, and similarly a hidden and undis-\nclesed numbering, that measuring and that numbering\nupholding the upper. world and the lower just beause che\nbasis of that measuring and of that numbering is beyond\nanyone's knowledge. This constitutes the allin-all Divine\nFath, Now, Israel on earth does not fall within the scope\n'of aumber save through the side of something extrancous to\nthemselves; thus itis theie ransom that falls within the scope\n'of number, Hence, whea Israel are about to be numbered,\n{ax6a} a ransom has to be taken from them, as already sid.\n'Thu, when David took a census of Ferae without having\n\nait.\n\na7 rae sonar ty [e360\ntaken from them a ransom, rath as provoked and there\nDetihed of Issel many host and legions 'his, then, isthe\n\"Snifcance of the words, \"And the silver of them that were\nrented of ts Grobromtion (¢ | fee etery eee Got pase\n'ver to them that are nvnbered, Tt wav all eonsecrated to\nthe work ofthe Taeroade. thas hen stated tht the talents\nreqresented one category of mimber, whibt the shekels\n'epresetied another extegory, For there ae higher existences\n'tio come within a superior hind of number and there are\nShes who belong to a lower kind\"\n\nA. Elezar further dicoured on the verse \"A song of\nascent; of Solomon. Except the Lard build the hoose, thy\nIntour is in vain, et, (Ps cxxvt, 1), \"This vers' hes,\n'was uttered by Solomon at the time when, having begun to.\nbyl the Temple he became aware thatthe work proceeded\na itaelf a8 i were, in the hands of the labourers. \"Except\nthe Lord he dhs si \"build the house, et. \"This alles\nto he statement that \"Ta the beginning God erated heaven\nand cath\" (Gen. 11), and tells that the Holy One, blesed\nthee, ereted and garished this world and ited it ot with\nallt requicements, thus making ita House. \"hey labour in\n'in that buds thie alludes tothe streams that come forth\nand enter the House in erder to furnish tith alts needs\n{eas they may, yet exept the Lord of the soperal work\nsake the House and put itn proper order, they fabour in\nthin, \"Except the Lod Keep the Gye (Loa). This ie\nin harmony with the vere: \"The eyes ofthe Lord thy God\narealways pam it rom the bepinning of the year e¥en unto\nAh end ofthe yeat® (Dent, x, 12), indicating the providence\nby which it guarded on all sides. And though i i also\nwritten, Behold i the couch of Solomon, threecoce\nrighty men ae about it\" (5.5. 1,7) all uacdingt thin\n\"Ncane of dead inthe ihe\" (2d. 8,0\naf Gehinnom that confonts it and tres to ai\nths are standing guard round about ft! When the Thought\nieillumined, i remains dndisclored and nkaowable, but it\nFox a centre of energies and of expansion inal directions.\n\n\"The teat here repeats the oseage fom Zo, Gen\nsmencing, \"That unknowable ight to\" allel nS\n\n2360-2268) P'qupé (exonus) 273\nOne outcome of that expansion is the Supernal World, the\nworld of interrogation, as it were, or of the Suy\nance, the world called \"Who ?\", alluded to in\neyes om high, and see: Who hath created these ?\nwords, the creative utterance, the Who ?, created there; but\nsubsequently it expanded and became the sea, symbolic of\nthe lowest grade, and created a lower world after the pattern\nof the [2268] upper, the two being the counterparts of each\nother, Hence the guarding of the universe is from above\ndovenwards, tat i, from the upper world which was formed\nbby the expansion of the 'Thought, We thus understand the\n'meaning of the passage, saying, \"Except the Lord keep the\ncity, the watehsnan wateheth in vain\", \"the watchmin\"\nreferring 10 the watchman of Lael! since protection\ndepends not on him but on the higher world. Note that the\nblue employed in the work of the Tabernacle symbolized the\nmystery ofthe upper world, the blue and the purple together\nsymbolized the knitting together ofthe upper world and the\nlower.\n\nPIVE SHEKELS HE MADE HOOKS FOR THE PILLARS, AND.\nOVERLAID THEIR CAPITALS, ETc. We have learned that\nthese shekels escaped the memory of Moses, and he could not\nrecall what use he had made of them until a Voice went forth\nand declared: \"And of the thousand seven hundred seventy\nand five shekels he made hooks for the pillar, ete, In this\nconnection, R. Hiskiah began a discourse on the verse\n\"While the king sit at his table, my spikenard sent forth its\nhe suid, \"isan allusion to the\nthe time when He gave the\nTorah to Teesel, when He came ty Sinai accompanied by\nmultitudes of holy legions and all the supernal holy beings,\n'The Torah was then given in the midst of flaming fie, iteelf\nbeing written in white fire upon black fire, the letters floating\naloft in the air, The first leter of the 'Torah divided itself\nnto seven hundred and seventy-five parts facing in all\ndirections, all of which were visible aloft in the air within\n1, the chi of the al\n\n274 'THE ZONAR IY [aibaaza\nthe letter Maw, the letter which was traced out on every side\nof the world. 'These Vaur were upheld by pillars and the\npills were suspended by a miracle with all the Maus on top\n'of them. For the essence of the Torah is based on the Vau,\nand these Vaus, which constitute the mystery of the faith\nof the Torah, are all based on those pillars, which constitute\njn thei turn the mysteries ofthe books of the Prophets. 'The\nsupreme Faw is syrabolic of the audible Voice, symbolic of\nthe foundation of the 'Torah, for the Torah emerged from\nthat inner Voice, called Great Voice, of which we read:\n\"These words the Lord spate, ete, with & great voics, and it\nwent on no more\" (Deut, vj 22). Observe that that Great\nVoie isthe root ofall things, and isthe essence of the Holy\nDivine Name. It for this season that it his been tid dows\nthara man may not greet his friend before he has recited his\nprayer, This is the recondlite significance of the vere: \"He\nthat blesseth his friend witha loud voice rising early in the\n'morning, it shall be counted 3 curse to him\" (Prov. xa¥11, 14);\nthe prohibition only applies to a blessing that ia joired with\nthat whieh is emblematic of the \"great voice\", which is the\n'main part of the Divine Name. 'The mystery of the Torah\n'proceeds, then, from the Great Voice, which is identical with\nthe King\", and \"whilst the King sat at His table\" alludes\nto the giving of the Law s Mount Sinai. \"My spikenard\nsent forth [2274] its fragrance\" refers to the Community of\nJari, who said: \"All thatthe Lord hath spoken will we do,\nand obey\" (Ex. xxiv, 7); by \"the King\" is meant the Most\nHigh King, as expounded.\n\n'When the Holy One, blesed be He, was about to bring a\nflood on the world in order to destroy all flesh, He said to\n'Noah; \"It behoves thee to hide thyself, and not to be seen\nby the Destroyer lest he obtain dominion over thee and none\nwi be able to shield thee.\" Subsequently, when the sacrifices\nbrought by Noah were offered up, a fragrance was diffused\nin the world; but not so sweet as when, later on, Isracl stood\nfat Mount Sinai. 'Then the world was truly filled with a\nfragrance, and thus the Destroyer was no more to be seen.\nIndeed, the Holy One, Blesed be He, was about to remove\naltogether the Destroyer from the world, when Tseec, after\n\naya] Pquné (exopes) 25\nthe lapse of only a few days, commited a sin in making the\nGolden Calf; thus Scripture says: \"And the children of\nsre! stripped themselves of their ornaments from Mount\nHoreh\" (Ex, xxxit, 6), \"their omaments\" signifying the\n'mysteries of the Divine Nawe with which the Holy One\nadorned them, but which were now removed from them,\n'The Destroyer thus regained power aver the world, inflcting\nFrutishment over it, as before' R. Jose said: 'At the food,\n'what was there for the Destroyer to do, seeing that it was the\nwaters that prevailed ? The fact is that no. punishment is\never meted out to the world bur the Destroyer isin the midst\nof it all, bussing himself among the judgements executed,\nLikewise here, while the flood wrought havoc, the Destroyer\n'went sbout in its midst and indeed \"Flood\" was his rame.\n'The Holy One, blessed be He, thus admonished Noth to\nhide hitnself and not let himself be seen.\"\n\nFIVE SHEEELS HE MADE HOOKS (Cavin) FOR THE PILLARS.\nAR. Eleazar said: Why evi (it. Vas)? Because the pillars\n'were inthe shape of the letter eau; the pillrs were of silver,\nbbut thes capitals were overiad with gold. For every Fae\nis of the side of Mercy, and these were all known on high by\nnumber; and itis because they belonged tothe side of Mercy\nthat they are called acim (Vans); and all besides depended\n'on them, Now each Vau (vau-shaped pillar) consisted of both\ngold and silver (6ymbolic of Rigour and Mercy), and they\n'were called \"pillars\", for the reason that they stood outside\nand underneath the Body.\" Said R. Isaac: 'T was in doubt\n'whether the work referred to in our verse wie sacred oF\nprofare; for, indeed, there is ground for thinking that it\nspeaks here of profane work from the oecurrence ofthe word\n\"thousand\", which in the analogous passage, \"Thou, O\nSolomon, shalt have the thoussnd'\" (SS, vit, 12), undaubt-\nedly speaks of mundane things' R. Eleazar said in reply:\nNot so. If these shekels were profane, no Vacim (vau-staped\npillars) would haye been made of them, Further (inthe Song.\nof Songs), it only mentions 'no more,\nWhereas here itis written: \"the thousand seven hundred\n\n276 tite ZOHAR IY (ea7o-ae7b\nseventy and five\". Now, what is profane has no share in the\nside of hotness, but belongs entirely to the \"other sie\", to\nthat of impurity. Thereon is based the separation (adalah)\nwhich we have to make between the holy and the profane:\nYet, for all that and despite their separateness, the holy\ncontains a particle [2278] of the \"left side\". Thus, \"Thou,\n(0 Solornon, shalt have the thousand, signifies che thousand\ndays of unboliness, to wit, the days of Exile (galuth). A\nthousand days there ae of holiness and, correspondingly, a\nthousand days of the \"other side\". The Companions have\nthus in regard to thin remarked thatthe days of Exile alluded\nto area thousand years; and although Israel may' continue\nin exile Ionger than a thousand years, yee that will oly be\nan extension of those thousand years designated by the term\n\"thousand days\". Hence it has been declared thatthe terra\n'Solomon (Shlama~possessor of peace), in the whole of the\n'Song. of Songs, is vine, with the exeyption of this one\nwhich is profane, Now, \"the thousand\", in reference to the\n'Tabernacle, alludes to things holy, all the works of the\n\"Tabernacle hence of these sehalin \"he made\nhhooks for the pillar, Observe that it has been laid down\nthatthe letter au, as we have stated elsewher\nMerey, and so wherever i\nindicates an exercise of Mercy. We read, or instance, \"And\nthe Lord (V/-YHVi1) caused to rain upon Sodom\" (Gen,\nxix, 34), preceded by, \"And the Lord (V=¥HVH) sai,\nLT hide from Abraharn«.. 2\" (bd, tt, x7), indicat\n\nan exercise of Mercy and Rigour at ane and the same time.\n'This explains why, in the account of the Flood, the name\nElohim (God) is used theoughout, but never \"and the Lord\"\n(WVHVH)S\n\n\"ici written, \"While the king sat at his table; ta wit\nthe blssol company of Upper Paradise, which receives\nplenitude of beaitudes by an undisclosed channel, and then\ndistributes it into certain brooks; \"My spikenard aent forth\nits Feagrance\" isan slluson tothe hinder sea, which created\nthe lower word after the pattern of the upper, xo that a sweet\n\n\"The txt hee rept the asnge Sr Zoe, Gees,\nrmcosing: \"We have ben taht ha he fem \"co eye\n\n327b-2284] P'quné (exopus) 277\n'savour of the upper world was difused and a superna light\nradiated throughout. Observe that when the fragrance of\nthat spikenaed is wafted on high, itis accompanied by an\n'embrace of love, and the spikensed ascends to attach itself\nabove; and all the sacred Chariis emit a fragrance that is\n'woven into a crown for their adarment. 'Those siered\n(Chariots are called \"maidens of song\", alluded to in \"upon\nAlamoth (widens) of song (Ps, xL¥,'1), 38 well 28\nmaidens without number\". Of the same is writen: \"Is\nthere any number of his armies\" (Job xxv, 3).\n\nHooxs (ene-shaped tops) FoR Tun PiLLARS. 'The ea is\nsymbolic of the male principe, Al tat exists and ascends\nWith the dgsity of anointing on high is ofthe mae principle,\nwhichis ypifid by the eau, the syabol of heaven, which is\nmale; whereas all below ace called female. Hence all that\nproceed from the \"Tet side\" are of the side of the ferale;\nsn tin they who faye been appoitcl wo preside over sony\n'and continuously intone chants, This is indicated in \"apon\nthe Alamoth (maidens) of song'. These come under the\nrmyatie symbolism ofthe letter Aé and they bring forth many\nhots aftr ther kind through the myatic symbolism of the\nTeter eau, the letter symbolic of the male principle upon\nwhom falls the task of providing food for the female. Hence\nall shove eovim (eau) thet etalel made over the pillare chat\nrepresented the female principle. These spring from the\nmystery of the number thousand, which is a complete\n'number, as well x seven hundred, alo a complete nuniber,\nnd, further, from the number Sve and from seventy, al\n'of which represent together one mystery. 'Thus, out of that\n'mystery, and that number, he male the een (eau); 20 al\nsve made with a deep symbole, and according to a cetin\n\ncalculation.' [228a)\n\nASD THE BRASS OF THE WAVING Was SEVENTY\nTALENTS, Said R, Judah: 'All this descends here below i\n\nthe superna image, containing the mystery of Faith. 'To the\nsame pattern did Nebuchadnezzar make the image that he\nerected.' R, Jose said> 'It was net the image he mate that\n\nx8 'THE ZOHAR IY [28a-2288\n'was after the same pattern, but the image that he sae in his\ndream an image made of gold, of silver and bras. Nov iton\nSand clay were nee worthy to enter into the work of the\n'Tabernacle, bu ony these three metal. There isa recondite\nsignificance in the rad of metal, 'There were other materials\nthat formed into tetrad, a the four fabrics consisting of blu,\npurple, scale, and fine line, othe four rows of stones (in\nthe breastplate). R. Judah said: 'Some of them formed into\nthrees, some into fours, some into eos, and again others\nwore ket single, Nevertheless, an Order proper consist of a\ncia! [2388]\n\n\"The worl is divided between forty-five varieties of\nlight, seven of wich are assigned to the seven abyses\nEach ight impinges on its Abyss, where there ia ¢ peat\nrolling of stones, and penetrates into and. pierces those\n'tones 40 that water testes from then, 'The light impinges\nfon the four sides af the Abyss, and then each ight becomes\nentwined with the next and they join together and\nthe waters, and all the seven lights overwhelm the seven\nAbysses, and hover over the darkness of the Abyoses so that\nthe light and dariness intermingle. Then the waters rsh\nup ad dove and there fusion of ight and darkness aod\n'raters, from Which emerge lights in which darkness isnot\nintermingled. The lights then impinge on each other, with\nthe result that they split ito seventy-five channels of the\nAbyss along which waters course. Each channel roars with\n4 sound peculiar to itself 2 that there isa quivering ofall\nthe Abyss. At the sound of the raring each Abyss calle\nto its neighbour, saying: \"Divide thy eaters\". 'Thus Serip~\nture says: \"Deep alleth unto deep a the voice of thy cate\nracts\" (Ps. xis, 8). Underneath these there are the three\nhundred and sistyfive veins, some white some black, some\nred all of which intertwine and fuse into one colour. These\n'eins are woven into seventeen nets, each of which selled\n2 net of veins, and descend to the nethermast pars ofthe\nAlyso. Undemeath these there are ewe nets ofthe appearance\nof ron and another two nets of the appearance of bras. Over\n\n17h teat hee et he pane om Zt, Gl ep cm\nneni Tr ae tes des\" to \"pet way\" (aah\n\n228b-2200) P'quoé (Exopus) 279\nabove them there are two thrones, one on the right and one\non the left. All these nets join into one, and water ows fren\nthese channels and enters the nets, As for the two thrones,\n'one isthe throne ofthe black firmament and the other of the\nvariegated firmament. When the nets ascend, they go by the\nvay of the throne of the black firmainent, and when they\ndescend they go by the way of the throne of the variegated\nfirmament, The throne of the black firmament is on the righ,\ntnd the throne of the variegated frmumnent is on the lee.\nWhen the nets ascend by the throne ofthe black firmament,\nthe theone of the firmament of the lft lovers itself, and they\ndescend by it, as the wo thrones balance one another. Thus\nail the nets descend hy means of them and enter into the\nrethermost pars of the Abyss. Then one of the thrones\n'ses above all the Abysses and the other throne Towers\nitself underneath all the Abysses, [2294] Between these to\n'thrones whirl themselves. all the Abysses, and all those\nchannels are fixed between these twe thrones. 'There ace\n'seventy-fivechannels seven of which are higher than the rest,\n\"hich, however, ae attached to them, and all of them. pass\nthrough the wheels of the two thrones on either side. Ther\nwaters course upwards and downwarls. 'The downward\ncoursing waters form caves in the Abysses and cleave them\nanunder, while the upward-coursing waters enter into the\n'avers of the stones and continue rising unti they fill ehem,\n'hich happens oncein seven years, So far the seven varieties\nof lights with their profound symbolism.\n\n\"The \"tase of waving\", previously mentioned, repre\nsents the so-called \"Brase-Mountaina\", and the \"sockets of\nbrass\" represent the gates through which entrance is made\ntw the King, Now of that brass were made al the ministering\nvveuels of the alta, They are, indeed, ministers to the altar,\nbecause when the souls of men come up on the altar itis\nthey that execute: the service of the altar, and help it 0\nperform its function, and hence the, ned \"vessels\n'of the altar\", Al those 'pins of the 'Tabernacle'\nate specified by name as vessels of ser\n'Sanctuary. Hence they all stand as appointed chieftains and\nChariot legions and heavenly spirits, each in its rank, 'They\n\nato ie ZOMAR 1 [2290-2296\nare, moreover, all numbered, their numbers being kept within\ncertain Sacred Palaces. There ix an interaction of gold and.\ngold, silver and silver, brass and brass, The brass here below\nderives its power from the supesnal brass, and so with the\nreat, Resides, all those varieties are interfused with each other,\nthe clasps of gold binding together the curtain, the clasps\nof bree binding the Tabernacle, all being ranged opposite\ncach other. Moreover, the clasps scitillated in the 'Taber~\ninacle asthe stars scintillate in the firmament, the fifty golden\nclasps and the fifty brazen clasps in rows facing each other.\n'Also, out ofthe supernal light there wos emitted a spark which\npenetrated within a dark speculum, that spark being a fusion\nofall colours of light and called \" (orgaman). \"Then\n'that \"purple\" impinged on that non-luminous light, eausing\nit to emit anather dull spark. The two were fused, and out of\nthe fusion were formed the sacred robes in which Michael\nthe High Priest was When thas attired in thete robes\nff glory he enters to minister in the Sanetuary, but not\ncotherwite, just as we read of Moses that he \"entered into\nthe midit of the cloud, and went up into the mount\" (Ex.\n\n1, 18} We have learnt that Moses had firs to attire himself\nin the cloud as in a robe, and only then could he go up into\nthe mount, not otherwise. So the High Priest could not\ncenter the Sanctuary unless robed in the priestly garments.\n[And it is because they are emanations of the supernal mys-\nteries, and are made after the supernal pattern, that they are\ncalled 'residual garments\" (higde fia-s'rad) inasmuch a5\nthey were made of what has been left over of the supernal\nrobes, of the residue of the ethereal celestial splendours, of\nthe \"blue\" and \"purple\", the hues of the mystery of the\nDivine Name, called the Name Perfect, to wit, YHVH\nELOHIM, a also of \"scarlet red\", thus comprising the\ncolours red, blue, and purple. Only thus clad could he enter\ninto the innermost without being thrust out. All was made\nswith a mystie significance, so tha all things should bear the\nsupernal pattern, Hence its written:\"\"The residual garments\nfor ministering in the holy place\" (Ibid. xexre, 41), for it is\nonly when the supernal calotir reside in them that Seripture\nsays of them, \"the holy garments [2398] are they\" (Lev.\n\n+2298] Pouné (sxopvs) 381\nv1, 4.) OF Taal, also, Seripture say:\nhallowed portion, the frst-fuits of the increase\" (Jer. 1,3),\n'thus calling Israel holy, for the reason that in Israel are to\nbe seen all shades of colour, as displayed by Press, Levites,\nand Israelites; and these are the colours which may be\n'exhibited in the inner holy place.\n\n\"Observe that man's soul does not ascend to appear before\nthe Holy King unless she is fist worthy to be atired in the\n'supernal raiment. Likewise, the soul does not descend into\n\n'World until lad inthe garments ofthis world, Similary,\nthe holy heavenly-angels, of whom it is written, \"Who\n-makest thy angels ino winds and thy ministers into ami\nfire (Ps. c1v, 4), when they have to execute a message in\nthis world do not come down to it before they clothe them-\nselves in the garments of this world, 'The attire thus has\nalways tobe in harmony with the place visited; ard the soul,\n'as wehaveaaid, can only ascend when cladin ethereal raiment.\n'Adam in the Garden of Eden was attired in superal raiment,\n'of celestial radiancy. As soon as he was driven front the\nGarden of Eden and had need of forms suited to this world,\nhe Lord God\", Scripture says, \"made for Adim and for\nhae wife garments of skin (or), and clothed them\" (Gen. mt,\nai). Formerly they were garments of light ('7), twit, ofthe\ncelestial light in which Adam ministered in the Garden of\nEden. For, inasmuch as itis the resplendency of the celestat\nlight that' ministers in the Garden of Eden, when frst\n'man entered into the Garden, the Holy One, blesed be He,\nclothed inn first in the raiment of that light, Otherwite he\n'could not have entered there. When driven out, however, he\nhad need of other garments; henee \"garments of skin\". So\nhere also \"they made residual garments fo minister in the\nIholy place\", s0 as to enable the wearer to enter the Sanctuary.\n'Nowy, it has been sleady taught that » man's good deeds\ndone in this world draw from the éelestal resplendency of\nTight a garment with which he may: be invested when in the\nnext world he comes to appear before the Holy One, blessed\nbbe He, Apparelled in that raiment, he is in a state of bliss\nand feasts his eyes on the radiant efulgence: So Scripture\n'says: \"To behold the graciousness f the Lord, and to visit\n\nBa THE 2OHAR IY [2296-2300\ncarly in his temple\" (Ps. xxvit 4). Man's soul is thus attired\nin the raiments of both worlds, the lower and the upper,\nthereby achieving perfection, OF this Seriptare says: \"Surely\nthe righteous shall give thanks wota thy name's to wit, in\nthis world—°The upright shall dwell in. thy\" presence'\n(ibid, ext, 14); namely, in the other world,\"\n\nAwb ne wADE THE FPHOD OF GOLD. Sad R. Jose: The\nephod and the breastplate were inseparable, and we have\nInd down that in thie place are fined the twelve stones\n'which bear the names ofthe twelve sons of lac, to which,\nin thei turn, corespend to the twelve supernal divisions!\n'This econdite symbolism underlies the passage, \"Whither\nthe tribes went up, the tribes of the Lord, asa testimony\nnto Israel, to give thanks unto the name of the Lord\"\n{@s. cxat, 4). The reierence here is to the twelve supernal\ntribes, they being the tribes of YH (the Lerd),a name that\nisa testimony to Tse\" R. Hiya said: \"The term \"eibes\" is\nrepeated here fice: rst i allusion 10 the tibes here on\narth, and secondly the supetnal Tribes, \"A tenimany 0\n\nfal\" ears esoteric reference te the supreme Divine\nfame that is called testimony\" of which Senipture saya,\nud my testinnony that I shal wach then\" id. xxx, 12).\nNow, these superaal welve holy tribes were symbolized by\nthe twelve sacred stores. For the twelve tsibes below were\nthe counterpart of thise on high, aml their names were all\ncengraven of those stones, s0 that they were carried by the\nItigh Priest. When Jacob was on his way Wo Haran, Seriprure\nJayy of him, \"and he took some of the stones af the place,\nsd put them under hs head\" (Gen, xxvii 11), 'These were\nthe twelve sacred stones, which were made into one, as\nve read later, \"and this stone\" (Ubi 23). AIl the twelve\nonce were absorbed in the one supreme tered sone shat\n'over dhe al, of wich iti thas written, \"and this stone\n{2304] which Ihave set up for pillar, shllbe God's house\"\n(bid). ence the High Priest Nad to put them on his heart\n2 a perpetual reminder of them, as Scripture says: \"And\nAaron shall bea the mimes of the children af Isa. ypon\n\n1 The pert\n\nof the eter the Tetegrammton\n\n+3308] F'qupé (Exous) 283\nhis heart. for a memorial before the Lord continually\"\n(Ex. sv, 29). Inall this the number twelve is of recondite\n'gniicane: there are twelve stonesof a supernal order inthe\n'upper world, concealed in « profound and holy mystery.\n'These form the essence of the 'Torah proceeding from\nsmall, still ice\" as sai clsewhere, 'There is an order of\nanother twee hidden in a lower world after the pavern\naf the former, but which proceed fiom a diferent vce,\ndesignated Sone, ax hited in the words \"from thence, fo\nthe Shepherd, the Stone of Israel\" (16d, xt1x, 24) 'Ph\nalso the inner significance of the vers: \"And thither were\nall the locks gathered, and they ruled the stone . .-and put\nthe stone again... in its place\" (id. xt, 2) By the stone\"\nhaere is meant the Shekinah, called \"tried stone\", \"the stone\nof eral\", which Israel rll along and take with them into\neaile, \"and ten put the stone again in its place\". And so,\nafter the name ofthe Shekinah ll lirael are termed \"stones\"\n'There are, morcover, stones and stones. 'There are stones\nWhich form he foundation of a house, af which Seriprure\nsays, \"And the king commanded, and they quarried reat\nstones, ently stones olay the foundation ofthe house with\nhhewn stone (1 Kings v, 32); and thre are precious superal\nstones, to wi, those twelve stones. These are ranged in four\norder, of three each, toward the four directions ofthe werld.\n[Alter the sune pattern was the arcangerent ofthe adds\njn the journey of the Israelites inthe wilderness, where the\nIwielve tribes were formed into groups of three each on ech\n'ofthe fur eardnal points. Observe that when the High Priest\ntwas wearing the (elve stones fixed on the breastplate and\nthe ephod, the Shekinah hovered over him, 'These twelve\nstones had engraved on them the names ofthe twelve tribes,\ntach stone bering the name of one of them. The leters were\n'sunk, but when the stones shone they stood out and beeame\nIuminovs, speling out what was required. Now, in all the\nrarmes of the tribes the lecers feth and eth were nat to be\nfound, forthe reason thatthe ees were without sin (eT) *\nSaid R. Hezekiah: \"This is resonable as regards the het,\nbout not so in regard to the fet, since it the initial of tob\n1 Bao, \"The wos of Cetin.\n\n284 Tite 20HAR 1 [2300\n(ood); an, further, we ave learned thatthe letter teth seen\nin a dream is a good omen, since at the beginning of the\n\"Torah itis written, \"And the Lord saw the light that it was\nood\" (Geo. 1,4). Why, then, in that letice absent from the\nframes of the tribes ? R, Hiya said in reply: 'Ie is because\nthese two letters adjin each other (in the alphabet), and,\nforther, the teh isa letter hidden and withdraven, as it is\nsymbolic of the light that is above other lights, of the Tight\naf which it i written, \"And the Lord saw the light that it\nas god\", Hence itis the Hight of all the es toner,\ntnd it could not be engraven on any of them. And,\naaj ie tere ets gate ees seca el clad\nApartment which is symbolized by the lever teth, and 30,\nsymbolizing a i docs the undisclosed, this letter could not\nfe made to be seen among therm. Observe that all those\n'snes posssssed miraculous powers. 'Thus, when they\ntecame luminous, the face of the High Priest was likewise\nilamined, and at the same time the luminous letters stood\n'ut, 'The shining of the High Priest' face was a sign forall\nthat the luminous leters were of a favourable significance;\nthereby it was known whether the High Priest was righteous\nR, Abba was a frequent visi\nJim once: In regard to the Urim and\nto be putin the breastplate (Ex. xxvitt, 30) we have learned\nthat they were called Urim (—lights) because their words\nfave a clear and direct answer to the questions directed to\nthem; and 'Thummim (tamin-=perfect, complete) heeause\ntheir words were fulfilled to perfection.® Now, there seems\nto be something further to know in regard io this recondite\nsubject\" Said R. Simeon: 'Assuredly so Thus, the breast=\nplate and the ephod correspond to the Urimand Thumsnim,\nand these again to the phylactries (tefl) and the knot\nof the phylacteries.\" R. Simeon here cited the verse: \"And\nthou shalt see my back, but my face shall net be seen\" (Thi.\nsxxitt, 23), \"That means', he said, 'that the Holy One,\nessed be He, made Moses see the knot ofthe phylacteres,*\ntut not the phylacteres themselves, \"My face™\n44. B Yuma, 73. 16. Menor 95,\n\n2300-2368] Fouve (exonts)\nphylactries that contain the sublime mystery of the Dirine\nName, [2308] whereas \"'my back\" involves the mystery\n'contained in the knot of the phylateries. Ae is well knwwn\ntothe Companions, the former denotes the shining speculum,\nthe later the dull speculum, So correspondingly Urim\nsignifies the words illuminated, whereas Thummimn points to\nthe words in their fulfilment. The same mystieal correlation\nis found between \"voice\" and \"speech\": for voice illumines\nthe speech to be uttered, whereas speech brings the word to\ncompletion, end the two are indssolubly fused one with\ncach other. 'The breastplate and the ephod', he conchided,\n\"correspond tis respectively to the \"face\" and the \"back\",\n'the two being one and inseparable Said R. Abba: 'IF that\nis s0, and if he who separates them is called \"one who\nseparateth between familia friends\" (Prov. xvt, 28), how\nare we to explain the verse: \"And it came to pass, when\nAbiathar, the son of Ahimelech, fled to David to Kelah,\n'that he came down with an ephed io his hand\" (1 Sam.\nxan, 6), where the ephod is mentioned without the breast\nplate ? R, Simeon replied: \"The explanation assuredly isthat\nthe neater a thing comes to the realm of the hidden and\nundisclosed, the les ip it made mention of. So, contrarivise,\n'hat is nearer the realm of things reveated isto that degree\n'ore often mentioned, whereby the undisclosed is all the\n'more covered, as it were, On the ste principle, the Divine\n[Name Sublime, the essence of the hidden and tnreveaed,\nnever uttered, name denoting the revealed being substiut\nfor it, Thus the Name signifying the unrevealed is VHV-H,\n'but that signifying the revealed ix ADNY (ADoNaY). The\nformer isthe way the Divine Nem is written, the latter the\n'way it is read, Thus it is throughout the Torah, which\n'contains two sides: disclosed andan undisclosed. And these\n'wo aspects are found in all things, both in this world and in\nthe upper world.\n\nSimeon here adduced the verse: \"Then said they unto\nhim: Tell us, we pray thee, inasmuch as (basher) thow art\nthe cause that this evil is upon us, what is thine ozcu-\npation? . . 'Then the men feared Godt exceedingly « . 2\"\n(Glonah 1, 8-10). \"There is much', he sald, \"to ponder over\n\nas\n\n286 'THE ZOnAR 1Y [2308\nin text. For, indeed, the men put to him their question\nh deep wisdom. Thus they wished tc find out whether\nJonah was of the seed of Joseph, atthe sight of whose cof\nthe sea straightway divided itself and became dry land. So\nSerignure eayr: The tea enw and fed\" (Pe ext,\nit saw him of whom itis writen, \"and he fle\nfut\" (Gen. xxxrn, 12), and at once \"the Jordan tured\nbackward' (Ps, bid). 'The men thus used the expression \"in-\nasrmuch as\" (basher, thereby pointing to Joseph, who used\na sinilar expression when he-aid, \"inasmuch as thou art his\nwife\" (Gen. xxxts, 9}; they thus sud in eect\nof the seed of Joseph, pray thatthe sea may cease fom its\nraging.\" 'They further used the expression \"to whom ?\"\n(Fim), an allusion to Jacob, in connection with whom itis\nwriten, \"to whom belongest thou?\" (bid, xxi, 17); they\nas much as said: \"If thow art ofthe seed of Jacob who sent\nhis message to Esau by holy angel messengers and jn that\nway was saved from the calamity that threatened him, then\npray to the Master that He may send His angel to save us\nfrom this calamity that threatens us, and if not\"—they\nfurther asked—\"What is thine occupation ?\" With what\ndost thou daly busy thyself? \"and whence comest thou 7\"\nshai Who were thy free \"What thy country?\"\n'country deserving punishment 2 Thus all the questions\nie eden ame memes\nLam a Hebrew, that is, from the seed of Abraham the\n'Hebrew who sunetfied the name of his master day by days\nand I fear the Lord, the God of heaven\", ete. 'They put\n'thei questions, cloaking thei eal meaning, but he answered\nthem without diaguise. Scripture then, continues? \"Then\nwere the men exceedingly afraid.\" It was the Divine Name\nthey feard that made them fear; for they all were avate of\nthe miracles and mighty decd that the Holy One, blesed\nbe He, wrought on the sea, He further told them that he Red\nfrom the presence ofthe Holy One, blessed he He, and they\nthus asked him: \"What is this that thou hast done?\" that\nis, Why hast thou transgressed. thy Master's command?\n[Note that all these men, after they saw the miracles and\nmighty deeds that the Holy One, blessed be He, wrought\n\nagob-251a] Prauoé (exonus) 287\nfor Jonah on the sea, became proselytes. For they all aw\nJonah fall into the sea, [2316] and the fish come up and\n'swallow him; and then, when the sime great fab emerged\n'on the surface in the presence of them all and vomited him.\nfn dy fand, they came up 19 him and declared themselves\nproselytes. This is borne out by the words of Jonah, saying:\n\"Phey that regard lying. vanities wil forsake their own\nrmerey\" (Jonah 1, 9), Observe, further, that they all became\nrighteous proselytes and rose to be sages of the Law of the\nhighest rank. For the Holy One, blessed be He, found delight\nin them, as in all those who come near to Him and sanctify\nHis Name openly for when His disclosed Name is sanctified,\n\"is undisclosed Name ascends This 'Throne of Glery. 50\nScripture says, \"but I will be hallowed among the children\nof Israel\" (Lev. xx, 33)\"\n\nANp THEY ROUND THE BREASTPLATE BY THE RINGS\n'THEREOF UNTO THE WINGS OF THE BPHOD WITH A\n'THREAD OF BLUE. Why blue? Because itis an all-niting\ncolour, and thus is symbolic of the supernal mystery. \"A\n'golden bell and a pomegranate . - and the sound thereof\nshall be heard when he goeth in unto the holy place before\nthe Lord\" (Ex. xxvist, 44-35] it was necessary for the sound\nto be heard so that blessings might rest on the world by\nreason of the blessing pronounced by the priest on ll. The\n\"pomegranate\" is a symbol of plenty, on account of its\nmultitude of seeds,\n\nAND HE MADE THE ROME OF THE EFHOD OF WovEN\nWORK, ALL OF BLUE, The significance of the blue colour\nconsits in its being a reflection of the light of the Divine\n\"'Theene, a light which is one with the white light. Sid R.\nSimeon: 'All the priestly robes. were emblematic of the\n'supernal mystery, having been made after the celestial\npattern, Ik may here be asked? Seeing that Michael vas the\n'High Priest and belonged to the \"right side\", why is Gabriel\nteferred to as \"the man clothed in linen\" (Dan. a1, 7),\nseeing that sich robes could unly be worry the igh Priest\nBur the truth is that the \"left\" ie always embraced within\n\n288 'run gonAR IV eres\nthe \"right, and hence Gabriel (although of the left) was\nclothed in these robes. Furthermore, Gabriel i the messenger\nfor this world, hence he had to put on the garments of this\n'world. 'The same has already been explained in regard to the\n\ngarments, but in descending below assures lowly garments\n'Observe that the \"robe of the epl\n\njephud when he put in on. Tt written:\n'me behind and before, and laid thy hand upon me\" (Ps.\n'roux, 4) Observe that atthe creation of Adam the Holy\n'One, biesied be He, made him male and female together,\nfemale behind and' male before. 'Then He sawed. them\nasunder and tricked out the woman and brought her to\nAdar; and when they were thus brought face t0 face, lave\n'vas multiplied in the world and they brought forth ofspring\na thing that was not yet before. Tut when Adam and his\nWife sinned and the serpent had intercourse with Eve and\ninjected into her his venom, she bore Cain, whose image was\nin pare desived from on high and in part from the venom of\nthe uncleen and low side, Hence it was the Serpent who\nDrouglit death into the world, in that it wes his side that was\nthe cause of it, Its the way of the serpent to lie in wait to\nslay, and thus the one that sprang from him followed the\n'Scripture says: \"And it came to pass when\nthey were in the field, that Cain rose up against Abel his\nbrother, and slew him\" (Gen. 1v, 8). We find it written\nthe Anciest Books that in the act of slaying Abel, Cain bit\nhim repeatedly [2318] after the manner of the serpent, until\nhhe caused his soul to quit him. Abel was thus slain and his\nbody' resolved into its elements. Had not Cain been in part\nthe offepring of the unclean side he would not have behaved.\n40 toward his brother, Adam, therefore, having seen \"Abel\nstain and Cain banished, said to himself: \"Why henceforth\nshould I bear children ?\" He then separated himself from,\nhis wife for a hundred and thirty years, during which period\nlunclean female spinits conceived from him and bore 5\nand demons, so-called \"plagues of the children of men'\n(@ Sam, vu 14). After that, Adam hecarre jealous, rejoined\nSe Bruhn, 2h\n\n2318) Piquné (exoous) 289\nhis wife and begat Seth as we read, \"and [he] begat a son\nin his own likeness, after his image; and called his name\nSeth\" (Gen, ¥, 3); emphatically \"in his own i\n\nhis image\", which did not happen before, that is, with the\n'offspring born before that time. For previousy intercourse\nwith: Adam was-of another kind, but now the Holy One,\nblessed be He, brought Eve all beautifed into the pretence\n'of Adam and they joined together fice to face, Hence itis\nwritten, \"this one shall be called woman\" (Id. tt, 23), ©\nWit, this one and not any other, Observe that the ephod and\nbreastplate were \"behind and before\", and so the Priest,\nwhen clothed in them, resembled the supermal pattern. AS\nhas already been said, when his face was illumined and the\neaters stood out brightly, then a message was thereby' con=\n'veyed to him. For this reason the breastplate and the ephod\nete ted together; and although they had dstinetFunetios,\nthey had the same symbolisn and were therefore united by\n'the four rings tat held them together, back and feont. They\nthus symbolize the Chariots which aze united from below\n10 those above, and the whole symbolizes the Ofanim and\nHyoth (Wheels and Sacred. Beasts). It has already been\nexplained that the verse, \"In the beginning Ged created the\nheaven and the earth\", means that the lower world was\nreat afier the pattera of the upper. Now, the Tabernacle\nbelow: was likewise made after the pattern of the supernal\n'Tabernacle in all its details. For the 'Tabernacle in all its\n\\works embraced all the works and achievements of the upper\nworld and the lower, whereby the Shekinah was made to\nabide in the word, both in the higher spheres snd the lower.\nSimilarly, the Lower Paradise is made after the pattern of\nthe Upper Paradise, and the latter contains all the varieties\nof forms and images to be found in the former. Hence the\n\\work of the Tabernacle, and that of heaven and earth, come\nunder one and the same mystery. It is writen: \"Lift up\n'your eyen on high, and eee: who hath ereated these He that\nbringeth out their hosts by number... Not one faileth\"\n(isa, xt, 26). Are we to imagine from this tha by lifting his\nyes upwards a man can know and see what is nt permitted\nto know and see? No, 'The true meaning of the passage is\n\n390 Hk 20HAR IY eyrb-a3ze\ntat whoever desires to reflect on and to obtain a knowledge\nofthe works ofthe Holy One, blesed be He, et him it hes\ntyes upseards and gaze on the myriads of the hosts and\nlegions af exitences thet, each diferent fom the other, each\nmightier than the other. 'Then ill he, while gazing, ask,\n\"Whoereatedthese?\" Indeed, as has already been expounded\n\"Who erated these? amounts to saying that the\n'whole of eration springs from a region that remains an\neverlasting \"Who?\" (Mi?) in that it remain undisclosed,\n\"Te that brigeth out thie host by number for inasthuch\n8 that region i undisclosed i brings forth everything by\nteans ofthe sound that issues from the teumpet, the sound\nthat constitutes the \"number\" ofall the celestial hosts and\nind from theace also pro=\n\nces the mystery of sublime faith through all the supernal\nrade after grade downwards,\n\npatios of enh\nallusion to the that he i strong in power\nalluding to the \"left side\", \"no one fail\nallusion 16 the forces emanating from the ewo sides, (2320),\n'According to an alternative interpretation, the verse, *Lift\n'up your eyes on high, and see: who hath crested these ?\"\n\nallusion to the erection and completion of the\n. For whoever then looked at the Tabernacle\n'saw in it an epitome of the upper world and the lower; for\nall the works ofthe universe were contained in the equipment\nff the Tabernacle. 'Thus whoever gazed with attention. at\nthe clasps ofthe 'Tabernacle saw in their gleam the radiance\nof the stars, inaimuch as they were disposed inthe same way\nasthe stars in heaven.\"\n\nR. Simeon discoursed on the verses: \"Hallelujah, Praise\nye the Lord from the heaven ... Praise him, ye heavens of\nheavens... Praise the Lard from the earth.\" (Ps exLvms,\n1-8), \"This peat', he said, 'was indited by David in honour\n'of the mystery of the Divine Name, which is the supreme\nobject of praises. 'There are 60 allembracing songs of\npraise? this ene, and the one contained in the last psalm,\n\nasad] F'quné (xopus) 2a\ncommencing: \"Hallelujah. Praise God in his. sanctuary\"\n(tid: 1. 1-6). The latter psalm, however, contains a tenfold\npraise, alluding to ten musical instruments, but this one isa\nsevenfold hymn. The two, nevertheless, dvell on one and\n'the same mystery, that of the Divine Name. This one begins,\n\"Praise ye the Lord from the heaven\", inasmuch a5 the\nheaven yas the starting-point of the six directions which\n'expanded downwards from it, 'Ths isthe limit within which\n'tis permitted to man to investigate. So Seripture says: \"For\n'ask now of the days past, which were before thee, since the\n'day that God ereated man upon the earth, and from the one\n'end of heaven unto the other\" (Deut, 1%, 32), that is, so far\nart thou permitted to ask and investigate; but beyond ic is\nep eeeiedos aqui Merten efiee Wasa and\nundisclosed. Hence, \"praise ye the Lord fiom the heaven,\n'praise him in the heights\", these constituting the two di\n\ntions, right and left, whence there was an expanding of all\nthe others downwards in the mystery of the grades, tll the\ndevelopment was complete. \"Praise ve him, all his angels\":\nthese are the two supports on which the Body rests, These\nfare here indicated by the term \"angele because, as the\nlegs are, a8 it were, the messengers of maa, moving about\nfrom place to place, 20 are the angels the messengers moving,\nfrom place to place in the service of their Master, executing\nHis message. \"Praise ye him, all his hosts,\" isan allusion\nto the region whence emanate all the supemal sacred hosts\nwho are marked with the holy sign of the covenant. \"Praise\nye him, son and moon, praise ye him, all ye tars of light 0\nWit all the heavenly luminaries, stars and corstellations. Now\nthe Psalmist retums to the height of heights, the place by.\nWhich all it held fast, saying: \"Praise him, ye heavens of\nheavens\"; then again he turns to the earth, saying, \"Praise\nthe Lord from the earth\", ete, Observe thatthe stars of the\nlower world exist by the energy they attract to themselves\n{fram the supernal mystery, since the whol of existence ix\nbased on the superna archetype, s sid ehewhere, Hence\nall the supernal stars and constellations are entrusted with\n'the guidance of the world beneath them; and from thence\nthere evoive a series of grades upon grads reaching out to\n\n292 THE FOHAR TY [eysa-232\nthe lower stars, All these have no power oftheir own what\never but are under the power of the supernal world. Hence\nthe words of Scripture' \"Lat now the astrologers, the star\ngazes. stand up and save thee\" (sa. xLV, 13) indicating\n{hat the lower word ie under the jurndiction ofthe supernal\nworld\"\n\n'Anp THEY MADE THE TUNICS OF FINE LINEN (thes)\nAND THE MITAE OF FINE LINEN (chet, ETC.\n[Jose in exposition ofthis, ted the verse: \"Andi shall\ncome to pass in the end of days, that the mountain of the\nLords hause shall be established on the tp of the moun-\ntains, et. (Isa 1, 2). \"That means' he sad, \"that \"in the\n'end of days\", when the Holy One, blessed be He, wi\nthe daughter of Jacob and raise her from the dust, when,\nfarther, the sun will be joined to the moon, then \"the\nmountain of the Lord's house shall be established, to\nUpper Jerusalem, which willbe illumined by the radiation\nof the supernal light, whick will then shine with sevenfold\nsffulgence. So Seripture says: \"Moreover, the light of the\ntoot shall be asthe light af the sun, and the light of the\nsun shall be sevenfold, s the ight of the seven days\", et.\n(Gi. 20, 26). \"On the top ofthe mountains\" (2321 sgaic\nfies the High Priest, who isthe head ofall and symbolizes\nthe \"right side ip he who continuously beauties the\nHouse, and by his benediction gives ita glad aspect. That\nHouse will thus be established and adorned by means of\n'those robes madeafter the sypernal pater, The Howe being\n'itblished by the \"top of the mountains, that is, by the\nHigh Pret, will ear elf lf and merge ite exinence in\n'the supernal realm, so thatthe world wil be filed with an\ncfulgence radiating from the ight supernal; and so Scripture\ncontinues, \"and (it) shall be exalted above the hill\", to\nWit, above all the celestl hosts and legions, \"and all\nnations shall flow into i\", Observe this. When the priest\nhere below spreads out his hand [to bless the people), a\ncelestial light frst emerges, then all the lamas are\nther fights radiating into cach other and fusing\nathe until the face f the Community of Tae)\n\n3528) Pquné (Exoous) 393\nAll this comes to pass through the agency of the primordial\nlight, which is the \"High Priest\". And the activity of the\npriest here below awakens a corresponding activity in the\nPriest on high. 'Thus \"the mountain of the Lord's house\n'shall be established on the top of the mountains... and all\nthe nations shall low unta it\". For, whereas now all the\n'other nations have Chieftansin heaven to rule ther, a that\ntime the Holy One, blesed be He, will remove those Chief-\ntins and depose them from their sovereignty, as we read,\n\"the Lord will punish the host of the high heaven on high\"\n(ibid, xx1v, 21). And when all these are removed the Holy\n'One alone, blessed be He, shall be acknowledged mighty, as\nSetipure says: \"And the Loud alone shall be exatted in that\nday\" (Ibid. 1, 11). And so the former passage continues:\n\"And many peoples shall go and say: Come and let us go\nup to the mountain of the Lord, to the House of the God\n'of Jacob\" (Ibid. 3). All this will come to pass when the\nHigh Priest, the \"top of the mountains\", shall llumine her,\nby the mystery of the number six (shes), signifying the six\ndirections of the world\"\n\nR. Eleasar and R. Issac and R. Judah wore once walking\ntogether on the road. Said R. Eleszar: It is time we drew\n10 ourselves the company ofthe Shekinah; this will enly be\nif She hears from us words of the 'Torah.' R. Judah then\nremarked: 'Let the ch R. Eleazar then began to\n\n\"Lam semall and despised, yet have\nnot forgotten thy precepts\" (Ps. extx, 141). \"King David',\nhhe ssid, 'sometimes extols himself, saying, for instance,\n\"and {Hle] whose mercy to his ancinted, to David and 10\nhis seed, for evermore\" (Ibid. xvit, 51); oF, \"The saying\n'of David, the son of Jesse, and the saying of the man raised\n'on high, the anointed of the God of Jacob\" (2 Sam. xxtt,\n1)y and at other times he absses himself, saying, \"for Tam\npoor and needy\" (Ps. txxxv1, 1), on, as here: \"Tam small\nand despised.\" Now he also stid of himself: \"The stone\n'which the builders rejected is become the chief corner-stone'\"\n(ibid, cxvtn, 22). The truth is that when he found himself\nin peice and triumphant over his enemies, he extolled him=\nself; but when he found himself oppressed and harassed\n\n94 THE ZoHAR Iv [bane\nby his enemies, he abased himself und called himself the\npoorest and the least of men, For at one time he would\nprevail over his enemies, and then he would again feel their\nreamire; but forall dat he would always obtain dorninion\ntver them, and they were never able to discomt him.\nDespite that, King David always humbled himself before\nthe Holy One, blessed he He: for whoever abases himself\nbefore Him, He exalts above all other men. The Holy One,\nblessed be He, thus found David acceptable in this world\nand in the world to come—in this world, ax it says, \"For\nTipill defend thin city to ave i for mine own sake, and for\namy servant David's sake (Joa, XxX¥1, 38); and in the Future\nworld, as it says, \"and [they] shall seek the Lord their God,\ntnd David their king: and ahall come trembling unto the\n[Lord and to his goodness in the end of d\nDavid, indeed, was king in this world and\ntime to come: hence \"the stone the builders rejected is\necome the chief comerstons™ For, when the sun tarne\nstay his face from the moon, and does not shine upon her,\nthe has no light whatever and. so. does not ahine, but is\npoverty-stricken and datk on all si\nfume towards her and radiates his\nher face is illumined and she adorns herself for him as a\n'woman for a man, She thus is then invested (2334) with\nlominion of the world. So David adored himself after\nthis very manner. Now he would appear peor and dejected,\nlaut then again he would be revelling in riches, Hence\nDavid's declaration, \"1am small and despised, yet have 1\ntot forgotten thy precepts,\" It behoves, indoed, every man\n\nto follow this example and to humble himself in every\nrespect s0 a5 to become a vessel in which the Holy One,\nblessed be He, may find delight. This lesson has also\"been\n'expounded in connection with the phrase, \"with him also\n\nthat is of a contrite ard humble spirit' (Ist u¥m, 13)\n\nR. Eleazar ther continued: \"Its written, \"And he brought\n'ne thither, and behold there was @ man, whose appearance\nvras like the appearance of brass with @ line of flax in his\nand, and a measuring seed; and he stood in the gate\"\n(Ezek. xt, 3). Ezekiel saw in this prophetical vision a \"man\",\n\n2334] Proune (exonus) 295\nbbut not a man clothed in linen\" (Dan. x, §), For itis enly\n'when the angel is on an eerand of severity that he is called\n\"a man clothed in linen\", Otherwise, he assumes various\nsuises, appears in various attire conformably to the message\nhae bears at the time being. Now; in the present vision 'his\nappearance was like the appearance of brass\", that i he\nvvas clothed in the raiment formet of the \"mountains of\nbrass\", and the \"measuring reed\" that he had in his hend\nsyas not the \"Obscure Limp\" of the hidden and treasured\nup light, but it was formed out of a solidified part, av i\n'were, of the residue of light lef by the \"Obscure Lamp\",\n'what time that light mounted up tothe heights and became\nezigraven within the scintillating and undisclosed brightness.\n'The \"measuring reed\", therefore, is used for measuring\nthe dimensions ofthe lower sphere.* Now, there sa \"meaaur-\need\" anda \"measuring line\". All the measurements\n'of Ezekiel were by the measuring red, whereas in the work\nfof the Tabertacle all was ineasured by the measuring fe.\n'This is also used for the measuring of the dimensions of thi\n\nworld after the patter ofthe \"cord\" (employed in Ezekiel's\n'Temple), inasmuch as inthe process ofits extension a knot\n'was formed at every cubit length, which length became the\nstandard measure for the purpose, called ammiah (cutt).\n'That \"'measuring fine\" thus bears the name of \"cubit'\n\n'and that explains the wording, \"The length of each curtain\nwwas-eight and twenty by the cubit (ba-amah), and the\nbreadth ofeach curtain four by the cub\" (Ex. 22%, 9), the\nsingular,\" eubit\", pointing to the fet that it was the cubit\n'which measured on every side. Now this was a projection\nfroma the Supernal Lamp, the lower measurement being the\n'counterpart of the higher. The miniature lower measure~\niment embrace a thousand and five hundred facets, each\nfacet expanding into twelve thousand cubits. 'Thus one\nabit moved slong, growing into a \"measuring fine\", each\nobit in its turn boing newly reveled; and soit reslted in\na Jength of eight-and-twenty \"by the cubit\" and a breadth\nof four \"by the cubit'. Hence the ane cubit covered thiny-\n'ovo spaces, symbolic of the thirty-iwo \"Paths of Wisdom\n\n396 THE ZOHAK tY [2330-2336\nthat emanate from the superal regions, Now the length\n(of the curtains) was formed into four sections of seven\n'cubits each, the number seven expressing here the central\ntystial ideas similarly the thirty-two Paths are embraced\nwithin the seven, in their mystical symbolism of the Divine\n'Name. So far in regard fo this measurement, which was of\nAigher degree of holiness; for, indeed, there was another\nmeasured substance that was designed to be a covering to\nthis, the external comprising the number thirtyfours whilst\nthe internal was of the number thirty-two (2330), andy\n'moreover, being of higher degree of flines, it contained\nthe sacred colours enumerated in the passage, \"of fine\nswined linen, and blue, and purple, and scarlet\" (Ibid 8),\n'The same lesson is indicated in the words, \"T went down\ninto the garden of nus\" (SS. vi, 11), For, an the mut has a\n'hell surrounding and protecting the kernel inside, 80 itis\n'vith everything sacred: the sacred princiole occupies the\ninterior, whist the \"ether side\" encieles ion the exterior.\n'This is the inward meaning of \"the wicked doth surround\nthe righteous\" (Habakkuk 1, 4). 'The same is indicated in\n'the very name EGVZ (nut) Observe thatthe exterior, the\nmore itis enlarwed the more worthless it becomes. As a\nsnemonie we have the sarifices of the Feast of Tabernacles,\nthe number of which goes on diminishing with the increase\n'of days, We thus find the same here. Of the inner curtain\n'it is written: \"And thou shalt make the tabernacle with\nfen curtains\" (Ex, 2301, 1); whereas for the outer ones the\number was \"eleven curtains\" (Ibid. 7). Furthermore, of\nthe outer curtains it says \"The length of ech curtain shall\nte thirty cubits, and the breadth ofeach eurtan four cubits\"\n(Ubi 8), the two numbers arnounting together to thirty-four,\n4 number symbolic ofthe lowest depth of poverty:# wilereas\nthe corresponding number in the ten curtaits was thirty-two,\n4 smaller mumber, but symbolizing the sublime mystery\n'of the Faith, oF the Divine Name. 'The lower is thus the\n\n\"the muri sue of EGPY (v4-3%6¢7)=10. Silay, HT\n(60) (98175 and THD (he mod) (642).\n\n* Since 38s the nui Value of Dal, 30) sein the\nInvest etme pert\n\n2338] erga eset) ae\nhigher, and the higher the lower. The former constitutes the\nfetiog, the her the exterior. Now the same \"measurng-\nHine went on expanding and this measured the boards,\nconcerning. which it i written: \"And he made the bourds\nfor the tabernacle of acacia-wood, standing up\" (bid,\n'xxx, 29), These symbolized the Seraphim, as indicated by\nthe description \"standing up\", which ie paralleled in\neraphimm were standing up!\" (Iss. v, 2). Now, here itis\n\"Ten cubits shall be the length of a board\" (Ex,\nxv, 16), and not \"ten by the cub \"This is beeause the\nboards represented the three triads with a single one hovering\nJhigh above them. 'The number cleven and a half has\nrecondite significance in. that the boards symbolized a\nstciving upwards, but not yet reaching to the deyree of the\nOphanim.? the half being expressive of incompleteness. This\n'concerns the mystery of the Holy Chariot, for the twenty\nboards divide themselves into ten on this side and ten on\nthe other, denwting a reaching ove 10 the height of the\n'sublime Seraphim. 'Then there is a further ascent in the\nholy region, denoted by the \"middle bar\" (Hid. xxvt, 28).\n'There is also an inward significance in the twenty busrds\nin that they embrace the number 230! The value of ech\nprescribed measure has here its proper meaning, The curtains\nof the Tabemacle mentioned. before stand for sublime\nmysteries, namely, the mystery of heaven, regarding. which\nScripture says: \"Who stretchest out the heavens ike a\ncuirtdin' (Ps. civ, 2). Now, of the two sets of curtains, che\nfone expresses one aspect of the mystery whilst the other\nexpresses another aspect of the same mystery. 'The whole is\ndesigned to teach us Wisdom in all its aspects and all its\n'manifestations; and s0 that man muy discern between good\nand evil, betwown what Wisdom tcheswod what it reject\n'The mystery of the basic measurement, as elsewhere laid\nya, the 6: Seti consid of erp of 3 ech with the\nSeta; Kabi? (Conn) abwe the. #7 the ar of to (he lens of\nSoh tend) a] ie bre), Tak Wher An ange order sone\nbees\ni, Taye the lent of each on\nof gh: ash aa) 35 The Na\n\ntrex the bre\n\"he numiea\n\n298 THE ZOHAR IY (asxb-240\ndown, embraces various objects. 'The Ark in its dimensions\nfalls within the tame teeondite principle, in expect of what\nit received and what it possesses of its own, [2344] We thos\nread= \"two cubite anda half was the length of ie\" (Ex.\ndxxvit, 1), 'The one eubit on either side tells us about the\n'Ark being the recipient from this side and from that side;\nwhilst the half cubit in the centre represents what it had\njomessed of ies own; and the same is indiested by the cubit\nsnd half of its breasth and a cubie and a balf ofits height:\n'ach cubit speaks of what accrued to it, and each half\n'of what is possessed already, For there must needs be\nsomething for something else to rest on, and hence the\n'existing half in every account. There is a forther recondite\nsignificance in that the Ark was inlaid with gold inside and\n'outside 20 a8 to have its dimensions formed after the arche-\n'ypal plan. 'The table was similarly measured by this arche-\ntypal scale. 'The dimensions of the Ark, however, were not\nused eluewhere, for reasons revealed to the wise. Similarly,\nall the other works of the Tabernacle were measured by\nthe same eubit, with the exception af the breastplate, whieh\nwas measured by the span. Now observe this, The tunic\nembraced the mystery of the \"six\" (des)! in that it-sym=\nholized the vesture designed for the setting right and\ninvestiture of all that comes within the ditections\nof the world), So. fir the recondite significance of the\n\"measuring-line\". In the vision of Ezekiel, however, we\nfind instead the \"messuring-reed\", for the feason that the\nHouse which he beheld was destined ro remain forever in\nits place with the same walls, the same lines, the same en-\nfrances, the same doors, every part in accordance with\nprescribed measure. But in regard to the time to come,\nScripture says: \"And the side-chambers were broader as\nthey wound higher and higher\" (Bzek. xLt, 7). For im=\nmediately the building will be begun that \"measuring-reed\"\nwill mount higher and higherin the length and in the breadth,\nso that the House will be extended on all sides, and no\nalign influence shall ever light on it, For at that time\n\n\"Las the st divection of the world. The hamepbone shal ines\n(of which the vane wen made) and les.\n\n2340-2348] Pqupé (exoous) 299\nSeverity will no more be found in the world; hence every=\nthing will remain firmly and immovably established, as\nScripture says, \"and [they wil] be disquieted no more;\nneither shall the children of wickedness affict them any\n\netc. (2 Sam. vit, 10). And observe that all these\nmeasurements prescribed for this world had for thie object\nthe establisiment of this world after the pattern of the\nupper world, 30 that the two should be kait together into\nfone mystery. At the destined tine, when the Holy. One,\nblessed be He, will bestir Himsef to renew the world, all\nthe world wil be found to express one mystery, andthe\n'lory of the Almighty will then be over all, n Fulfilment of\nthe verse, \"In that day shall the Lord be one, and his name\nfone\" (Zech. x1, 9):\n\nRR. Judah followed with « discnurse on the verse: \"The\ncounsel (fad) of the Lord is with them that fear him; and\nhis covenant to make them know it\" (Ps. xxv, 14). \"The\ncounsel\" (af),\"\" he suid, 'alludes to the sublime mystical\nInowledge which remains hidden and. undisclosed save\nfor those that fear the Lord continuously and thus prove\nthemselves worthy of these secrets and able to keep them.\n'Observe that the world has been made and established by\nAan engraving of forty-two lewers, all of which are the aéorn-\n'ment of the Divine Name. 'These letters combined and\n'soared aloft and dived downwards, forming themselves\ninto crowns in the four directions of the world, so that it\nright endure. 'They then went forth and created the upper\n'world and the lower, the world of unfieation and the world\nof division. In the latter they are called \"mountains of\nseparation\" (Pather) (SS. 1,17), which are watered hen\nthe south side begins to come neer (2344) them. 'The water\nflows with superaal eocrgy and wih cesta joy, Whibt the\n'Thought mounts up with exulting joy out of che most\n'nied One te oes ut a i spark: te so then\n\n1 contact with cach other, a8 explained elsehwere.*\n\n\"These forty-two lters thus cocaine the superal mystical\n\nprinciple; by them were created the upper and the wer\n\n\"Sd in he Resour posal Habre ce, ha\next, 20,\n\neo Tie roman t¥ fer\n'words, and they indeed constitute the basis and rexndite\ngnifleshce ofall the worlds 'Thus is explained the verse,\n\"The aceret of the Lord is to them that fear him; and his\ncovenant to make them know i, the fist part alluding to\nthe undisslosed engraven liters, whereas the latter speaks\nof the revealed, Now, it isnt: \"And thou shalt put\nin dhe breasiplate of judgement the Uri and the Thumm\"\n(Ex. xxvit, 30). The term \"Urim (it igh, illumination)\nSignies the: luminous speculum, which consisted of the\nfengruvure of the Divine Name' composed of forty-two\nleters by which the world as erated; whereas the Thum-\nmim consisted of the non-liminous speculum made of the\nDivine Name as manifested in the vwenty-two letters. The\ncombination of the to i thi called Uri and 'Thumeimn-\n'Observe that by the power af these sunken letters were the\nother leuers, namely, the ried letters forming the names\nof the tribes, now illumined, now darkened. The leters of\nthe Divine Name embrace the mystery of the Torah, and\nall the worlds ae a projection of the mystery of those letters.\n'The Torah begins with a ick followed by an Aleph!\n'ating thereby that the world was ereated by the power of\nthese lewers, the Beth symbolizing. the female principle\nand the Aleph the male principle, and both engendering, as\nie were, the group of the twenty-two letters. Thus we ready\n\"In the beginning God ereated the eth heaven andthe (th),\ncarts\" (Gen. 1, 1), where the parle eth (consisting of\nAle and Tau) is & summary of the twenty-two leters by\nwhich the earth is nourshed.* Nov, the same letters were\nthe instruments used in the building of the Tabernacle,\nhis work wae caried out by Denalel forthe reason that, at\nhis very name (Bege-B-=in the shadow of Gd) implies he\nhada knowledge ofthe various permutations of the letter,\nby the power of which-heaven and earth were created,\nWittout such knowledge Bealetcould not have accomplished\nthe work of the Tabernacle; for, inasmuch as the eeestial\n'Tabernacle was made inal ts parts by the rystcal power\nof those letter, the lower Tabernacle could only be prepared\n\n\" Allcon to erhith Barn ai inthe hinting Cd eee),\n+, toh Cee,\n\nagyb-agsq) P'quné (exoous) gor\nbby the power ofthe same letters. Bezalel was skilled in the\nvarious permutations of the Divine Name, and for cach\nseveral part he employed the appropriate permutation of\n'the letters. But when it came to the rearing up of the Taber-\nsacle i was beyond his power, forthe reason that the dispo-\nsition of those letter-groups was entrusted to Moses alone,\nand hence (3350) it was by Moses thatthe Tabernacle was\n'ereced. So Scripture says: \"And Moses reared up... .and\n(he) aid... and put in.\" (EX. xt, 18)—Moses, but not\nBezalel?\"\n\nR. Isa then followed with a discourse on the verses +\n\"O Lord, in thy strength the king rejoiceth; and in thy\n'salvation how greatly doth hcexule! Thou hast given bisa his\nhean's desire . he asked life of thee, thou gavest ito\n'him, even length of days forever and ever\" (Ps. 3%, 2-5).\nHe said: \"David intended in this psalm to sing the praises\n'of the Community of Isracf by pointing out that the Holy\n'One, blessed be He, is gladened by means of the Torah,\n'which i called \"strength\", ati i written, \"The Lord wil\ngive strength unto the people\" (Ibid. xxt, 1). The \"king\"\ninthis verse refers to the Haly One, blessed be Mey and the\nsalvation mentioned is that of the Right. The vene cone\ntines: \"He asked life of thee, thou gavest it to hin, even\nJength of days for ever and ever\". From here we les that\n'King David was not endovted with any life-duration at all\n'of his own, but it was Adam who made hima gift of a portion\n'of his life, consisting of seventy: years. He thus stained\nlength of life, both in this world and in the world to come.\n\"His ploy is great, because the Holy One, blessed be He,\n\nthe greater of \"the two great lights\" (Gen: 1,16), but only\n\"ehrough thy salvation\". 'The Psalm contioues: \"Far thou.\n-makest him most blessed (lt. blessings) for ever; thou makest\nhim glad swith joy in thy presence\" (id. xt, 7), because\nHe is the blessing of the whole world, the source of all\nbleasing: similarly, it was suid to Abram, \"and be thou a\nDlesing\" (Gen. xit, 2): \"Thou wile make him glad with\njoy\" this refers to the time when the Holy One, blessed be\n'He, will raise the Communty of Israel from the dust and\n\n\"Yale Hadash, 3; Zhse, Ge, 55\n\njen crue zoman ty fa3se-235b\nrenew Her with the renewal af the moon i. joy; \"in thy\n'presence 2 wit, to abide joyfully in 'Thy presence, in the\nPerfection which Ste ill achieve in that tie. Foe when\nthe Sanctuary was destroyed iewas emptied ofa its fulness,\nns we rend: \"She that hath borne seven langusheth\"\n0,9); so, \"Tahal be fled with her that slid waste\n(Bhek, ayn 3)\n\n\"Obsere that when Mosts was about to ear up the\nTubercle, ie fst uceayedl eh eeverel por ase i\nfad been made property, and only then did he rae iv\nthe several parts were one by ene Brought to him, this being\nthe reconite des ofthe vere, \"the virgins her companions\nin her tain being brought unto thee\" (Ps. x.y, 15). So\nScripture aayes AND THEY BROUGHT THLE TABERNACLE\nunto Moses. 'They brought it to Moses as the time\nhad come fer hie cpousels; just as the bride ik fst\nImought to the bridegroom and then he enters unto heey\nso first they \"brought the Tabernacle unto. Moses\" and\nthen he entered int the tent ofmeeting. Indeed iis writen:\n'Arc Mosts Was NOT ABLE TO ENTER INTO THE TENT\nfor the reason that She was then araying herself in Her\nfinery #8 a woman tres and Bedecks herelf to recive er\nhshand; and at sich a moment itis unseemly for the\nhushand to enter unto er, 'Ths Moses was not able t9\nenter into the tent of meeting\", and they had to bring\n\"he Tabernacle unto Moses. [2358] Observe that through\ntut all the works about the 'Tatermace the Galour of blue\nwas to play apart, as that colour summarized in its ame\ntment the recone significance of al the colour. Seripture\nthus sys: AND THEY MADETHE PLATE OF THE HOLY\nCROWN OF FORE GOLD. AND THEY TIED UNTO IT A\n\n\"The. Tabernacle, fn itn rocondive significa, reflected\nthe supersal mysteries comprised within the Divine Name\nADNY. 'The same significance in rected by the Ar, of\n\n\"Behold, the ark of the covenant ofthe\n\n1 pevim, Thre athe poi an i he\n\n_agsh-aybe) P'qune (xovs) 393\n'Lord (ADN) ofall the ears\" (Jos. mt, 11), the term ADN\nbeing identical with the Divine Name ADNY. 'The name\nADNY corresponds t0 the most sublime Divine Name\nYHVH, the Aleph of the one containing the same recondlite\nmeaning 28 the Yod of the other, the Daleth of the one\n'corresponding to the 1é of the other, and so with the Nun\nand Vau, the Nun being emblematic of the male principle\nand the Vau of the female principle, but the two forming\n4 corsples ntl; toe ac, Yo, with the Vad of the ene ane\nthe Hé of the other. 'The several letters of the two Names,\n'noreover, imply exch other, complement cach other, and\ntogether enfold one mystery, Nov, the lover and earthly\n'Tabernacle was the counterpart of the upper 'Tabernacle,\n'whilst the later in its turn is the eountergart of a higher\n'Tabernacl, the most high of all, All of them, hoseever, are\nimplied within each ether and form one complete whole, a5\nitsays: \"that the tabernaclemay be one whole\" (Ex. x8¥1, 6).\n'The Tabernacle was epeced by Moses, he alone. being\nAllowed to raise it up, a8 caly a husband may rsise up his\nwife, With the erection ofthe lower 'Tabemacle there was\n'rected another Tabernacle on high. 'Tis is indicated in the\n'Words \"the tabernacle was reared up (huhom)\" (Es. Xt, 17),\nreared up, that s, by the hand of no man, but as out of the\nsupernal undisclosed mystery in response to the mystical\nforce indwelling in Moses that it might be peefected with\nhim, Its written above: \"And all the wie men tha wrought\n[236a] all the work of the sanctuary came\", ec. (bid. xxx,\n4), The \"wise men that wrought\" embrace the \"right\", the\n\"Nef, and all the other sides constituting the ways and\npaths tht lead into the set and fill i. Thee wrought the\nSupernal 'Tabernacle and perfected it. Likewise, the lower\n'Tabernacle was wrought by Heealel and Otoliab, the one\nof the sigh, the other of the let, followed hy \"every wise-\nIncarted san, all afer the supécnal pattern, On the day the\n'Tabernacle was reared up death was removed from the\nworld, that in, it was deprived of its dominion over the\n'world. For, indeed, the entice extinction of the evil impulae\nwill not come to pass until the coming of King Messiah,\n'when the Holy One, blessed be He, wil rejoice in His work\n\n394 'THE ZOMAR IY [2362\nfand \"he will swallow up death for ever\" (Isa. xxv, 8). Yer\nwhen the Tabemacle was reared up by the hand of Moses\nthe power of the evil impulse was subdued ao that it could\n'not exercise dominion. At that time the power of Samad, the\nWwielder of the fury of the \"left side\", was removed from the\nevil serpent, so that the fatter was not able to dominate the\nworld or attach himself 10 man and lead him astray.\" R.\nJudah said: 'It is written: \"And Moses used 10 tale the\ntent and pitch it without the camp\" (EX. xxxut, 7). The\nreason of this was that Moses did not wish that the \"holy\nside\" should rest in the midst of the side of deflement.\"\nSaid R, Eleazar; 'So long as the \"holy side\" rules, the side\nof defilement is powerless and bows before it, So we have\nlearnt that so ong as Jerusalem is in its fulness wicked,\n'Tyre remains devastated.\n\nTR, Fleasar said: 'It is written: \"And Rebekah lifted up\nhher eyes, and when she saw Isaac, she alighted from the\ncamel\" (Gen. axtv, 64). What is the significance of this\n'verse that it should be written in the 'Torah ? Ie it merely to\ntell us that the sight of Isaae's gond looks made her alight\nfrom the camel? The truth is that this verse contiins a\nrecandite meaning. Observe that when Rebekah encountered\nIsaac it was the time of Minka (afternoon prayer), a time\n'when Rigour isa large in the world, and she discerned him\nas one who was of the region of fierce Rigour, a region\nsymbolized by the camel (gama) and hence she leaned and\nslipped off that camel, 'This camel is all-devousing and all-\ncoxterminating, le always ready t» inflict death 'on\nHence, whenever a man sees camel in his dream it\nthat death sas decreed upon him, but he was d\nObserve that the side of defilement is s0 designated by\nreason of it having brought death into the world. The sare\nit was that seduced Adam and his wife, and Samact is the\nfone that rides on it and leads the world astray, and brines\nbout the death of every one, It yas Adam who first drew\nhhim to himself, so that he became their seducer. OF this\n\neK Pesahin 438, The Zohar plas opon the Hebrew rm: GL,\nWhith e Gute, veal anda Galle rear, rexeeen i gad\nSrl deed\n\n2360-2366} Fquoé (exonus) 385\nSolomon said, \"and come not nigh the door of her house\"\n(Prov. ¥ 8), for whoever comes nigh her house, she emerges,\naitaches herself, ands drawn unto him, Thus when Rebekah\nscerned Iside as being of the side of Rigour, the side of\nthe dross of gold, she straight' alighted from the caret\n1 a to break hersalf loose from the Bigour and the dros.\n'Observe (2364) that when the Tsracites committed the sin\nof the Golden Calf there was no. reason why they should\nJuve sade calf rather than anything else of the evil sie.\nBut, indeed, they did not choose the Calf, but merely said:\n\"Up, mike us a god who shall go before us\" (Ex. xxx, 1);\nand Aaron intended to delay them. Dut the Calf was the\nappropriate form. For from the side of gold there emerged\nthe dross, out of which spread in ll directions all the forces\nofthe eft side\", All there forees have the red colour af gold,\nand are under the inflence of the sun. For when the sun\nreaches his full strength he generates gold in the earth; and\nthe Chieftain ruling under the force of the sun has the\nappearance of a calf, and is described as \"the destruction\n(deeb) that wastcth at noonday\" (Ps. sc, 6). The red side,\nthe defiled spirit is the same as the Evil Serpent. On. him\nthere rides a male-female being, called ele (these), +0 called\nfor the reason that they appear everywhere in various guises.\nOn the opposite side is the Holy Spirt, called soth (chs)\npointing to the emblem of the holy covenant whieh is ale\nsways found on man.'The others, however, are called \"these\",\nwherefore it is writen \"yea, these! may Forget, yet will not\nTonge the\" (an xu t5).The sue add ton\n\"For these things I weep\" (Lam, t, 16), inasmuch as that\nsin was the cause of many weepings fer Torael. Alternately,\n\"Ror there T weep, to it, for the dath forces ofthat region\nto-whor was given the Hieence to dominate over Israel and\nty destroy the Sanciuary, \"There\" (el) points thus to the\npowers of the wickar-side, and \"I veep\" points 10 the\nHoly Spirit, who is named \"I. One might indeed urge\nagainat this, citing the words: \"These (eleh) are the words\n\n* Allon nan at: thi My covenant th the\" * Alin\nte the Goon Calf Aint Elbo in bw\n\n306 'TE oman WV [2366-2970\nof the covenant\" (Deut. xxvin, 69) But in truth, even here\nthe word ele (these) points to the eurses awaiting him who\nwill tranegrom the Words of the covenant\". Similarly,\nthe passage, \"These are the commandments, which the\nLord commanded Moses\" (Lev. xxvi, 34), the word there\"\nia warning to man to purify himself by the observance\nof the precepts of the Torah and not to stray from the tight\npath, but to keep afar from the evil powers. As regards\n\"These ate the generations of Noah\" (Gen vi, 9), the word\nleh (these) is assuredly appropriate there, inasmuch a Noah\nbegat Ham, the father of Canaan, in regard to whom it is\nwritten, \"Cursed be Canaan\" (Ibid. 18, 25) This, then, is\nthe esoteric implication of eleh (thes), pointing in our text\nto the dross and refuse of the gold. Now Aaron offered up,\nthe gold because he was of the side of fire, and gold is\nunder the iniluenee of the force of fre, the two being, aa it\nwere, one. The Unclean Spirit, whose haunting place i the\ndesert, thus found at that moment an oeeasion to seize hold\nof him; and #0, whereas Israel standing at Mount Sinai\nwere purged of the primitive venom that the evil spirit\njected into the work, thereby bringing death to all man-\nKind, now the same evil spirit defiled them anew, took hold\n'of them and brought again death to them and to all mankind\nand for all theic generations to follow, Scripture #0 says:\n\"ML suid: Ye are godlike beings. . But ye shall dic Hike\nen\", ete, (Ps. Lxxxtt, 6-7). Anton therefore had to purge\nhimself afterwards during the seven sacred day\" and after\nthet by sotean af ent Olbearve cht Aaron hed top\nhimself, for but for him the calf would not have emerge.\nFor Aaron helnge to tho \"right se, he symbolized the\nstrength of the sun, the source whence gold oti\nso the unclean sjrit came down and insinuated itself, with\nthe result that the Isracites were defiled, and Auron also,\n'Aaron was defied through the emergence of the calf that\nbelongs tothe lft side, ast says: [2374] \"and the face of the\n'ox on the left side\" (Ezek 1, 10). Ths, though Aaron was of\nthe \"right side\", the lft side\" was therein absorption, the\n\"Thi xc to rove that ele (se) i ons wih the ood\nts well ane #4 Le. 36 Te\n\n2376] Plauné (exoous} 307\nsie that gave occasion for the calf. In this way the unclean\n'spirit prevailed and regained his former rule over the world,\nFor Israel, through their sin, drew to themselves the evil\n'impulse as formerly. And in order to purge themselves they\nneeded to offer up a goat, inasmuch asthe goat isthe portion\n'ofthe evilimpulse, thats, the unclean spirit, as already sid.\nIt is written: \"And they exchanged their glory for the\nlikeness of an ox that eateth grass\" (Ps. cvt, 20). This isan\nallusion to the calf that came from the \"let side\". \"Ther\nglory\" signifies the Shekinah that Fed the way before ther,\n'but which they exchanged for something unclean. 'Thus\nwill he slimy venom not pass out of the world until the time\nwhen the Holy One blessed be He, wil remove i, ait sa\n\"and I will eause the unclean spirit to pass out ofthe earth\"\n(ech. 510, 7)\n\n\"Now some sorcerers succeed in ther art and others do\nnot succeed, although they use the sane practices, since the\nsuccess of sorcery depends on the man himself. We have sn\nczample in Balaam, who was the very man for such art, be\nbeing, a8 tradition tells us, blind in one eye,t and looking\naskance with the other. Mut of those who have 0 serve with\nthe holy spirit itis written: \"For whatsoever he be that\nhth a blemish, he shall not approach: a blind man or a\nlame\" (Lev. xx, 18). So here the way was paved for the\nluelean spirit 0 enter and obtain dominion. Tt found a\ndesert utterly uninhabitable, as it i written, \"wherein\nwere serpents, fiery serpents, and scorpions\", ete. (Deut\n'if, 13), a spot that belongs to his dominion, and that con-\ntuined gold enough for his use. It also found in Aaron\ntedium through which to insinuate itself into the right\"\nside, Thus the place being in all ways suitable it emerged\n'neo the open, and the deed was done. So when Aaron wished\nto become purged, he offered up a cif 20 as ta execute\nJudgement, as it vere, on the \"evil side\". Whereas before he\n'broughe forth the Calf to make it rule, he afterwards offered\n'upa calf in order to subdue the evil power, for once punish-\nment is executed on the \"left side\" all the subordinare\nrulers of that sie are subdued. In regard to this, Scripture\n\nefi ad Num.\n\n308 vile ZoMAR IV [a370-a37b\nsays: \"Eat aot of it rae. but roast with fire, its head on.\nity leg\" (Ex. 0,8), s0 5 0 break the evil power and subdue\nit, and oo that all its subordinates should no more exercise\nrile, Similarly we read: \"a red heifer, fulvess\", ete. (Nut.\n1x, 2). Thit had the sme object namely, te subdue al those\nsides ofthe unclean spirit,' Said R. Abba to R, Eleazar: 'But\nis not the heifer sacred and purifying ? and how can this\nbe?\" R. Bleazar replied: 'Indeed, it is so. Tt has been\nwas an epitome of the four Kingdoms.*\n'Thus, the \"heifer\" is Israel, of whom itis written, \"For\nJaracl is: tubbora like a stubborn heifer\" (Hos, 1, 16):\nred [heifer]\" indicates the Kingdom of Babylonia, eegarding\nwhieh it says, \"thou art the head of gold\" (Dan. 11, 38);\n\"faultlesa\" points tw the Kingdom of Media;# and \"wherein.\nis no blemish\" indicates the Kingdom of Greece (who were\nscar the true faith. \"Upon which never eame yoke\" alludes\nto the Kingdom of Edom which was never under the\nyoke of any other poser. It ix written: \"Who can bring. a\n'dean thing out of an ynclean ? Not one (Jeb, 21, 4) [2378]\n'The heifer is euch a thing; for first it was an unclean\n'thing, but after judgement had been executed on her, after\nshe had passed through the fire and yeas burned to ashes,\n'he vas transformed into a purifying agency. Hence all\nthose who busied themselves with it became defiled, and\neven after it turned into ashes, before thew were exthered\nand removed, it defiled all who handled them, ax we read:\n\"And he that gathereth the ashes of the heifer shall wash\nhis clothes, and be unclean\"\n45 water was poured\nclean thing out of an unclean, After the elean had emerged\n'out of the unclean, whatever was allied to the unclean spi\nfled. So now the Holy Spirit obtained dominion, anil the\nunciean spirit was subjogated utterly, 'The latter received\nits punishment without the camp in harmony with the\nprecept, therefore shull thy camp be holy\" (Deut. xxi, 13)\nRR. Abba then approached and kissed R. Eleazar.\n\n'Said R. Simeon: 'All this is true, yet nevertheless the Holy\n\n\"Daniel wat. An lksion Crete hear ofthe Babylonian,\nJews tie Home, te. asmbol of be evi power tha wat be destape\n\n2478] Pquné (eko0us) 309\nOne, blessed be He, has conferred power on the unclean\nspiritand i behoves man to subjugate him from all directions\n'Now Iam about to ceveal to you', he said, 'a mystery which\nis only permited to be revealed to the superior saints, 'The\nHoly One, blessed be He, has conferred power upon the\nplace which isthe unclean spirit to have dominion over the\nworld in many ways and to be endoled to inflict harm; we\nthus dare not tea him lightly, but ws have to be on our guard\nagainst him lest he indict us, even in our holy actions. We\nhave, therefore, a seeret device, namely, to assign him a litle\nspace within sur holy performances, since it ts out of the\n'source of holiness that he derives his power. Hence we are\nrequired to enclose inside the phylacteries a huir of a calf\nwith one end jutting out and expoved to sight. 'This hair i\nincapable of communicating deflement, since itis smaller\n'than a barley grain.! Now, when the unclean spirit beholds\n'this hair that is within the supremely holy, and thus finds\n'that Re bas a portion therein, he will abstarn from assading\n'the wearcrand willbe posters to inflict evil on him, whethee\nfon high or below. Whereas if nothing is given him within\n'what i holy he brings accusations, saying, that-and-that man\n'who at the moment makes himself holy has done such-and~\n'uch a deed on such-and-ssch a day, and. these-and-these\narethesinshe committed; sothat theman willthusbe brought\nto judgement and be punished, 'The Isralites, who were\navvare of this secret, used to adopt asimilar device when they\nbegan to sanctify themselves on the Day of Atonement; they\nat ance made provision for assigning the unclean spirit his\nportion, 40 that he should not accuse them nor bring to\nnotice the sins of Israel. For when he presents himself to\nbring accusations aginst src, ever 0 many bande and\nhosts stand there ready to take up his word. Happy is\n\nRCE erEG ic Gir nts Re haan\nshould not be krougbt to-notice on high, and so that he abould\nnot be regarded with disfavour.' Meanwhile tears began to\nflow from R. Abba's eyes, Said R, Eleazar to him: \"Abba,\n'Abba, unloose thy girdle, and wipe the tears from thy fice,\n'inasmuch asthe mystic doctrines ofthe Torah were entrusted\n\n* aon ippsrenty exact) 10 Dsus, Av\n\n30 HK Z0HAR fes7bas6e\nto the eighteous, as itis writen: \"The secret (rd) of the\n[Loris for them that fear him (Ps. x3, 14)\n\n'Opserve that on New Year's Day the world is brought 19\n'wial befoce the holy Judgemest Seat; and therestands on one\nside the evil sprit who regards intently and makes a record\n'ofall those that are doomed to death. But at the moment\n[238] that laral awakens mercy by means ofthe sound of\nthe trumpet (chofar) he becomes altogether confused and\ndistracted, and turns hia guae aay from the doomed ones.\n'This continues until some time after® Then all those under\ndecrve of death who have not repented of their sins are\ndelivered into the hands ofthe evil power under a final order\nof death, which order is irrevocable. 'The whole of Israel\ntogether have thus to be on guard against him, and hovw\n\nich more wo one whois by himself. We have thus to assign\nbhi at every New Moon a hegoat as his porbon, so that he\nwill abstain from acting as seeuser. 'The sacred moon ill\nthus draw sustenance in holiness and be Bitingly renewed.\n\"The moon being renewed every month i thus called xa' ar\"\n(youth), but the opposite force, which is forever immersed\n\ndefile, is called \"old aad folish king\" (Eccles. v, 13)\n'Thus for holy Israel, the one ration united to Godin holiness\nthe Holy One, blessed be He, has provided s means of escape\nfrom all the evil powers. Happy are\nin the world to come, So Serpture sa\nshall be all righteous, they ahall inherit the land for ever;\nthe branch of my planting, the work of my hinds, wherein\n1 glory (Us, 14, 29)\n\n'AND THEY HROUGHT THY TABERNACLE CTO Moses,\nare, Ibis written: \"And above the firmament\" (Ezek. 1,26).\n'This alludes to the firmament that is placed over the four\nHayoth (Hely Animals} who are impinged on by the spirit\nof the Hayek (Holy Animall, by whose spirit they all rise\naloft, as it says: \"and when the Hayoth were lifted up from\nthe earth, the Ofanim (Whedls) were lifted up beside them,\nfor the spirit of the Hayah was in the Ofanim (Ibid, 1,21).\n\n\" Sad in hh He, counsel, in post Bib sett, mystery:\n\n'the La doy of Tabernacle\n\n380-238] Piount (exopus) ae\neis when the space of that region, ait wer, impinges on\nthem that the four Hayoth rise and carry abst the superior\nHayak, bringing ie to the Supernal Ilummation. \"This is\n-esoterically alluded to in the words, \"The virgins her com-\npanions inher train being brought unto thee\" (Ps. xLv, 15),\nthe four Hayoth being so designated These rae the Supertal\nHayak higher and higher so as to uphold the Supernal\n'Throne, as esotercally indicated in the words, \"and [they]\n'bore up the ork, and i was lifted wp above the card\n\nVis, 17) 'The same allusion can be found in the wo\nthey Brought the tabernacle unto Moses\", Moses being a\nsynonym of Adam, 'The Tabernacle is syrbolic of all the\n'members of the Body when suffused with a holy desire for\nthe union af the male and female principles. 'they brought\nthe tabernacle\", since the bride jn first to be brought to her\nspouse, who subsequently takes up his abode with her\npermanently,\n\n\"Again, the words, \"And they brought the tabernacle to\nMoses\" are an allusion to those who daily concentrate theit\nmin [whilst reciting thei prayers] on the mysteries of the\ndivine nication, and lift xp this throne unil they bring it\nlunto \"Moses\". Thereby they draw unto themselves blessings\nfrom the very source of life, Of this Scripture says: AND\nMoses saw ALL THE Work... . AND Moses.\nBi.#SSE0 THEM, the blesings thus flowing from the region\nthat is of the grade of Moses, 'Thus the prayer of every man,\ni scrutinized, whether it i ected with the proper concen-\ntration on divine unification; [2386] and if itis found to be\n'0, then the man receives blessings from the fount of bless-\nings. 'Thus, so soon as \"they had done it, etc.\" \"Moses\nblessed them\", AND THEY HRODONT THE TANERNACLE TO\nMoses, inasmuch as he vas the \"master of the house\",\n'whom it behoved to superviceits arrangements and mysteries,\nWhich none else was permitted to observe and fook upon.\n'When they brought the tabernacle to Moses, they brought it\nin all its ports, each part tobe fitted in its place, and all the\nparts to be joined together to form a whole. For when they\nattempted to do so themselves, they did not succeed: s0 they\nDrought it to Moses, who straghtway succeeded in joining\n\n3a Ww [a8\nthe parts together, puting each in its place. So we read, \"and\nMoses reared up the tabernacle\", and also, \"the tabernacle\nwas reared up\"\n\n\"Observe that when Moses was about to set up the taber=\nnacle and to adjust all ts parts and members, fitting them\nfone into the other, all the components of the unclean, or\n\"other\" side, became eafecbled. For when the on\nthe side of Rotiness,aicenda in power, the unclea\nfelaxes, and similarly, when the other side ascends this side\nbecomes feeble. When one it full the other is desolate, a5\nwith Jenisalem and 'Tyre! Moses thus \"reared up the\ntabernacle so as to be fortified by the supernal power and\nfot be overcome by the lower power. Moses, moreover,\n'whose vision was through the \"luminous glass, was the one\nneeded for the rearing up ofthe tabernacle, that he might be\nenlightened by it and net by some inferior light, just asthe\n'moon mist receive its ight fom the sun and not from any.\nother source,\n\n\"Observe\nand attach itself to the sun,\n\nnity of Teal had to rate\nthis connection R. Simeon\n'expounded thus the verse: \"his is the law of the barat=\noflering (ola; icp that which goes up...\" (Lew. 2).\n\"The burntoffering symbolizes the ascent ofthe Coranaanity\nof Tsrac and her atachment [to the Hly One] within the\nWorld-to-come, sos to form a unity, and therefore She i\ncalled \"ola (ascending). Its thus written: \"Thi i the lw\n(Corah) of the buent-ofering (lah), vo wit, the Witten\nLaw andthe Oral Lav, the two repeesenting the unity of the\nimal and female principles. She sealed \"the \"ola because\nthe ascends to the Workd-towcome, designated the holy of\nholies Smilaly, the buet-offring ('oat is holy of hae,\nand therefore it skilled northward fof the alta), sine tin\nof the let side in thatthe Oral Law is not embraced save\n'when the orth side is awakened, asic says: \"Let his left\nhand be under my head, and his right hand embrace me\"\n(5.5.1, 0). The Ora Law then goes up in love, i entvined\nin the right and atiched in the midst, and the whole becomes\nillumined from the esoierie source of the Holy of Holies,\n\"Ve 1 Petia\n\n238b-230¢] viqupé (exopus) 313\n\nunder the beneficent influence ofthe service ofthe priests,\nthe song of the Levies, and the prayer of Ter,\n\n\"As already said, the burntofering, the mos: holy grade\n'of offerings, isthe emblem ofthe supernal spirit. For there\n\n'and understanding\", a name also borne by the lower spirit,\niui the spirit that proceeds out ofthe trumpet and is eam\nposed of fire and water is called \"supernal spirit\", si\n\nis hidden and silent, and in it are concentrated all he holy\nspirits and all theillumined countenances. The bernt-ffering\n'as thas transmuted, as it were, nto the very estence ofthat\nspirit, whereas ite heastpart, the consumed fat, were food\nfor the unclean side. Not s0 the other, or peace-offerings,\n'which had in them the sides ofthe forces of Rigour, and hence\nwere named \"leser holy offerings\"; for they de not ascend\n'as adornments to the height [2394] of heights like the most\nhuly offerings; and hence maybe killed on any side of the\naa.\"\n\nR, Simeon further expounded the verse: \"Man and beast\nthou preservest, O Lord!\" (Ps. xxx01, 7). 'Man', he said,\n\"comes from the side of Man, that is, from that of Adam,\n'whereas beast comes from its owa side, that of bast\n''When a man beings from you an offing...\ncc, (Lee 2), indicating thatthe offering i ist from man,\nand then from the cattle, that is, the beast-part, both being\nnecessary for our offering. Similarly, God at the Creation\n'made man and beast together (on the same day). Te may be\n'sid that bieds are also eligible for offerings, and even for\nIhurntaferings, as we read, \"And if his offering be a burat-\n'fering of fowls\" (Ley. 1,14). Nose, however, that of fowls,\naly turtle-doves and young. pigeons are eligible for an\noffering, the quaifiations of the two being oppaste to each\nothers! since the former is symbolic of the righ, the latter\n'of the left. This is indicated in \"and let fowl ('of=-Aving\n'reatures) fly\", an esoteric allusion to the Heavenly Chariot\n\n+ Acctdiog TB lin, 39-23, there speci ce alison\n{or cach, tha of the tuledove commencing when ata the Foun\n'icon Bal already terminated,\n\nx\n\na4 THE ZOMARIV [aa9e-2398\nbby which the Holy spirit ascends upwards, the term \"fowl\"\nbeing symbolic of the right side, the same being Michal, and\nthe term Met fy\" of the left, the same being Gabriel, the\ntwo together forming a unity: to wit that of the lower world\nWith the upper world, or of the Spouse with Her Master.\nIn the Ancient Books itis stared that the poor mant provides\n4 portion only for the upper regions, but the truth i that\neven his portion ie distributed beth in the upper and the\nlower regions, each receiving the part appropriate to it.\nR. Eleazar asked of R. Simeon how far in the heights the\n'burnt-offering reaches. In reply B. Simeon said: 'Even as\nfar as En-Sof without end)—the Infinite, where is the union\nand consummation ofall in complete mystery. En-Sof cannot\nbe known, nor how it makes beginning or end, just as the\n'ero number produces beginning and end. What is thebegin=\nhing, \"This isthe supernal Point, the begining of all, hidden\nin \"Thought\". And it makes the end which is called \"the\n'end of the matter\" (Beles, xt, (3), But beyond there is\n\"no end!*—neither intention nor light nor lamp; all the\nlights are dependent on i, but it cannot be reached. This is\na Supreme Will, mysterious above all mysteries. Te is Zero)\n(CEs). When the supreme Point and the Worldeto-come\nascend, they catch no more than a-scent of it... . This,\nhowever? is not \"a sweet savour\", for such is furnished\nconly by the combination of the three acceptable services of\nprayer, song, and offering, the whole symbolizing. \"man\"\nIris this sweet odour which drives away the other side—a\nservice performed by the hand of the priest, a8 it save:\n'nmand Aaron [2398] and his sons, saying\" (Lev, xv, 2),\nthe term \"command\", as tradition' tells us, alluding t0\nidolatry. 'This signifies that the evil thought is removed\nfrom the holy principle, is separated along with the smoke\nand the burning fats, whilst the favoured part ofthe strifice\nascends on high in its pure holiness. This is the work that\nwas entrusted to the priests. It s true that the same term\ncommand' is used in connection with the whole of Israel,\n\n\"Whose offerings const ony of ids The tat anes her. evert\nhrulyto the mubiece oF the Oferng Of the Bic Intel ae\n15. Sanhedrin, 56,\n\n2398] Praupé (sxopus) 315\na we read: \"Commnand the children of Israel\" (Nun.\naxvitt 1), Israel, however, achieve the same work by means\nof prayer and obedience to the will oftheir Master. Tris by\nthis means thatthe evil is made powerless to rule over them;\nand this verse indicates how the Holy Spirit ascends ever\nIigher whilst the spirit of defilement sinks to the lowest\ndepths. 'Thus, what laral achieves through prayer the press\nachieve through the temple service. All this falls within the\nwork af the priest, and thus ie expounded the recondiie\ndoctrine of the co-operation (in the sacrifice) of \"man and\nbeast\". Happy is the portion of the righteous in this world\nand in the world to come, in that they know the ways ofthe\n'Torah and thus walk in' the way of mith. OF them i is\nwritten; \"O Lord, by these things\", to wit, by the ways of\nthe Torah, \"men five (Isa, xxxvttt, 16) to it, in this\n'world and in the wotld to come.\n\n\"According to another interpretation, the term \"this isthe\nlaw\" refers to the Community of Tora, and the term a=\n'ola (that which ascends) to the evil hough that eises. up\n'inman's mind to turn him aside from the way of truth. The\n'verse thus continues: \"on its fre-wood upon the altar all\nnight\", signifying thatthe evil thought has 9 be consumed\nin fire soa not to allow it to grow, By the term \"night\" =\n'meant the Community of Israel, which comes to purge man\n'of the evil thought, and so \"on its fire-wood\" points to the\n\"fery stream\" (n'hardi-mut) (Dan. vt, 40), the place where\nthe \"unstable\" (spirits) have to pass through the burning\nfire and be deprived of their power. When that happens, the\nCommunity of fsrae, being the embotiment of the Holy\n\nascends on high. Its thus one ofthe reeondie objeets\nof the sacrifice to assign a portion of it as the share of the\nevil power ao as to erable the Holy Spit to rise on high, 35\nsymbolized in the rearing up of the Tabernacle,\n\n\"Obsccve that at the moment when the 'Tabernacle was\n'erected, as ao when the 'Temple (in Jerusalem) was built,\nthe \"other side\" was subjugated and removed from the\nworld; and that when the Tabernacle was erected by the\nhand of Moses the upper and the lower 'Tabernacles were\nerected together. Hence it is written: \"And Moses reared\n\n316 THE Z0HAR IY [2398-2400\nup the tabernacle\", signifying that the Tabernacle below\nsvi rned by Moses, a t were, to the height of heights: he\nraised up, in a sense, that which was fallen and lying low.\n'The same will happen in the days to come, of which it is\nwritten: \"In that day wil I rai up the tabernacle of David\ntht is fallen\" (Amos 1, 1), [240a] Observe that when Moses\nerected the 'Tabernacle, another Tabernacle, to wit, the\ncelestial one, hidden and undisclosed, was simulaneously\ncected and it was by the force of that upper Tabernacle\nthat the lower one was made and held firm. As it was the\nhand of Moses that erected the lower 'Tabernacle, 20 was it\nthe \"grade\" of Moses that simultaneously erected. the\ncelestial one. 'This is proved from the words: \"And Moses\nreared up the (eth) tabernacle\", where the particle eth\nsignifies a twin 'Tabernacle?\n\nR. Jose said: \"How cin Scripture say AND Moses\nArARED Ur Tile TABERNACLE, seeing that that passage\n\nsetting up of its several pars, whilst the term\n\n'ean only mean the: compl\nby putting together of all sts parts? Said R.\nfirst set up the three sides of the Tabernacle, whereby the\nexil power was partly subjugated, and then completed the\nfourth side, so thatthe evil power was completely subjugated:\n'work that could only be done by Moses, and by noone else\n\n'Observe, that when WELAID ITs 3o¢KETS, Samael was\nshaken out of his place, together with his forty chariot-\nlegions, and fled a distance of four hundred parasings until\nhe found refuge within the hidden abysmal eavern; and, 28\nMoses \"reared up its pillars and made frm this \"side\"\nthe pillars of the \"other ride\" wore Inowened and Fl down'\nR Isaac further dicoursed on the verse: \"In that day will\nT raise up the tabernacle of David that is fallen\" (Amos\n1%, 11). It speaks of the day', he sai, \"when the Almighty\nwill exceute divine justice upon the world: and will visit\ntheir deeds upon the wicked of the world. For the Com-\nmunity of Tsreel cannot ise from the dust so long as the\nsinners from among Israel exist in the world. Thus the\nprevious verse says: \"All the sinners of my people shall die\nby the sword, that say: The evil shall not overtake nor\n\n2400-2408] Pquoe (sxonus) a7\nconfront 1s\" (Ibid. 10); and this is immediately followed by\nthe verse, saying: \"In that day will I raise up the tabernacle\n«.,and close up their breaches, and Iwill ise up its ruins\",\n'where the plural \"their\" breaches can only point to \"the\nsimers af My people\" who form breaches in Israel, and\n30 when \"the sinners of My people shall die by the sword\"\nthose \"breaches\" will be closed up; \"and I will raise up its\nruins\", to wit the ruins of the tabernacle of David which\n\ninto ruins what tine the wicked kingdom obtained\ndominion in the world. For, as we have learnt, of the two\npowers, asthe one gathers strength the other languishes; 35,\n'the one is filled the other is laid waste. So, until that day\nthe wicked kingdom will be in power, but on that day the\n\"Holy One, blessed be He, will raise up the Holy Kingdom\nand 'will raise up its ruins, and will build it as inthe days\nof old\" (Ibid), This last in allusion to: \"Moreover the\nTight of the moon shall be a the light of the sun, etc\" (Ist.\nxt, 26).\n\n'AND Moses ReameD ur tHe TABERNACLE, to wit\nAno Lain 19s s00ee7s a 2 support underneath, and ©\n'enable the doors to revolve. \"He lsid them\"; thit is, he\n'made them very firm, and st the same time the pillars of the\n\"other side'\" were removed. Now we read: \"Remember, O\n'Lord, against the children of Edom the day of Jeusalem;\nwho said: Rase it rase it, evento the foundation thereof\"\n(Pe, exxxvi, 7). But God ill in the future build the foun-\ndons of Jerusalem out of another substance which will\n'prevail against all, to wit, ut of sapphires, as it says, \"and\n(Clay chy foundations with sapphires\" (Isa. Lv, 12). For\n'these form frm and solid foundations without any weakness\nsuch as was in the former foundations. Over thove stones\n{ao} of the former foundations other nations could prevail,\ningimuch as they lacked the light supernal; but these wil\nposest the radiation from the supeenal light and will be\nembedded in the abyss 0 that no ane will be able wo loosen\nthem, 'These are the sapphires that will shed ther light above\nand below. Nor should We think tha the former foundations\nwill then be discarded, for it is written: \"Behold, I wil set\n\n28 THE ZOHAR IY [a4ob\nty stones in antimony (fuk), the term \"set (marbts)\nSignifying the repairing of the old broken scones. 'There are\n'ertain stones called uhh; the reazon—ao sid R. Eleszar—\n'ly eng known othe \"reapers in the Bel. Far we anak\n'ot think for a moment that the stones of the foundations\nef Zion and Jerusalem fell into the power of the nations.\nTn teuth, they did not burn them, nor were they burnt, but\nthey were all hidden and treasured up by the Holy One,\ntlessed be He, without the loes of single stone, and when\nGod will again establish Jerusalem in its place, the ancient\nfoundaton-atones wil return to thei former posiione; and\n'0 other (al evil) eye wil beable to rest on them save an eye\ninted with ansimong (pu). With such an eye one will be\nabled t behold all he stones and foundations of Jerusalem\n{€¢ aright in their places. Similarly, all the other precious\nstones and stone edifses will be reared up in their former\nshall se eye t eye the Lord returning!\n\n8), Scripture speaks of the \"Tord\n\" for the reson that when other nations obtain\nrule over Zion, God removes her, anit were and places her\ncn igh; but then He wil restore her to her o¥n place\nObserve that if a thing is too bright for the eye to behold,\nthe eye may yet look upon it if i is painted with certain\nsubstances. Hence, '\"ehold, I wil set thy stones in pukl™*\nObserve also thatal the former foundations will nthe future\nle in their former postions and the sapphice stones will be\nFlaced around them. OF the time that God will restore H\nHouse itis writen: \"He wil swallow up death for ev\n(bid. x, 8); iil not bea atthe time when Moses reared\nvp the Tabernacle, but for ever and forall generations. The\nHoly One, blesed be He, will then establish the Community\nof Tscac, will raise up the pillars and the pins, and all the\nteams of the Sanctuary in their proper setting to endure for\nevermore. 'The \"othe side\" will be swallowed up for ever:\n\"And the reproach of his people wil he take away from off\nall che earth; forthe Lord hah spoken it\" (Ibi\n\n'The Zork re th ei oh (ei Hee tee\noni the lene Briley oft t,t ope cold nly\nIk ash when hdc pi pth Gato\n\nz4ob-agta} P'qupé (exons) 39\nAxo Moses REARED UP THE TAMERNACLE, AnD LAID\n(eayiten) 115 socKETS. At the time when these pillars and\nsupports were put into their places, the pillars and supports\nof the evil ade were loosened ard swept away from thle\nplaces. Moses, as we have learnt, saw the wicked Samael\nadvancing towards him with intent to bring accusations:\nagainst him. But he overpowered him and hound him in\nfetters, and then reared up the tabernacle, and fixed its\nsockets, The term eayiten (and he laid) indicates the use\nof imense foree, for no other man but Moses would have\nbeen able to overcome this antagonist and to Rx the foun\ndations in thei place. It was on the first of Nisan that the\n'Tabernacle was reared up, a seazon when the evil powers\nare let loose in the world for inthe days of Nisan, a1 the\nsaying goes, even when the ox bas his head in the fodder\n'basket, go up the roof\"! Moses saw Samael going round and\nound him to confuse him, but he overpowered him. And\n'whilst he began to set firmly the 'laernace below, # corre=\nsponding work was begun [2¢ta] on high; thee vas opposive\nthe earthly Tabernacle a heavenly Tabernacle, hidden and\n'undisclosed, that radiated light on all sides, illuminating all\nthe worlds. R, Jose asked R. Simeon: 'How i it that Serip-\ntute seems to speak of three Tabernacles, in that it says:\n\"And on the day thatthe tabenade was reared up the loud\ncovered the tabernael, even the tent of the testimony and\nat even there was upon the tabernacle as it were the appeat-\nfance of fire, until morning\" (Num. ix, 13)? And further,\nwhy \"tabernacle\" rather than \"house, inasmuch as a\nhouse was aceded rather than a temporary abode ?\"\nSimeon preficed his reply with te verse: Thus saith the\nLord:'The heavens my throne, ete.\" (Isa. Lay1,1). 'Observe'\n\nHoly One, blemed be He, found delight\nritance and portion, brought them near\nto Himself, and divided them into certain grades after the\ncelestial model, 40 a8 to bring into one complete whole all\nthe works, both the upper and the lower. 'This \"the heaven\nis my throne\" indicates the Femament wherein Jacob dell,\naneralted image, ait were, ofthe most high Divine Throne}?\n\"VP Peat 138\n\ncle ten forthe superna crea te\"\n\n0 Tite Z0HAR IY [ere\n\"And the eanh is My footto! to-wit, the firmament\nwhore King David abides to fet on th replendoncy of\nthe fuminous glass; and since this resplendency is designed\nto be diffisel downwards, the term \"My foottol\" ix\nused, \"The bose that ye may build unto me\" alludes 0\nthe Fempley and \"the place that may be my reting-lace™\nspeaks of the Holy of Holies of the lower 'Temple. Now\nthserve that all the time thatthe Israelite wandered inthe\ndesert they yomessed a 'Tabsrnile, which remained in\n'xiatence until they came to Shiloh, This, then, ithe ason\nfof the threefld| mention of th word \"tabernacle, that it\ntrent ftom one place to another, carrying + tal of fight\nthre ll, ft ewes not a rermanentrestinepace. This\n'nly came sbout when the Tempe was builtin the days of\nKing Solomon, 'Then was thee indeed ret, both in the\nupper word andthe lower; thee were no more journey\nfom place to place. 'The siference between \"tabernacle\nand \"house may be illustrated thus, In regard the former\nne King who comes «9 vst i fend\n'thou bringing with him all hi retinue, but only a fee\nIendants, so not to put his friend to trable, But a\nis pce where he comes to abide socom\nhis full reinue. The Temple, then, was designed ay an\neverenduring resing-place for al the lexens, all the\nsymbols all the solemn works on the model of the cee\n\"Temple; but the Tabernacle was the same, only on ema\nale\n\"Observe that when Moses yas commanded to make the\n\"Tabernacle, he coll not comprehend its design until God\ndered Nani etic cr) seals are aresleda\n'white ir, in black re, ne re, amin preen re. Sripture\n{hus says: \"And ace that thou make them after thee patern,\nwhich i being shown thee in the mount\" (Ex, x8 40)\nBrill Moses fond the work dificult, and thaugh he w\nshown eye eye, ast were he was reluctant o undertake\nit Now it eanot be that he lacked the sil or the knowledge\nfor the work, fr though Bezalel and Oholiab andthe others\nswith them didnot e€ what. Mones say yet tie written\nOf them: \"And Moses saw all the work, and, behold, they\n\nagsa-2gil} Faun (exonus) 3H\nhhad done it ete\" (Ex. xxtix, 43), How much more, then,\n'was Moses able to accomplish it! But the truth is that\nthough Moses withdrew himself from the work of the\n'Tabernacle, yet was the whole work done by his direction\nand under his supervision, Hence we read, \"And see that\nthow enake\". According. to an alternative exposition, Moses\n\\Withdrew himelf from the work ofthe Tabernacle, preferring\nto make way for someone else. So God said to him: [2410]\n\"See, I have called by name Bezalel... Ihave appointed\nwith him Oholiab\" (bid. xx, 1-6); and we read further:\n\"And Bezalel and Oholiah and every wise-hearted man shall\nwork\" (Ib. xxx\", 1). Forall that, seeing thatthe work was\naccomplished by and under his dircction, it was ao though he\nhimself had done it, Moreover, it is the fishing of a work\nWhich is the decisive factor, and therefore we read: \"And\n'Meses reared up the tabernacle\" all those wise-hearted men\nattempted to rear it up but could not, the honour being left\nfor Moses'\n\nANn Moses Reannp ur THe tangRNacke. R. Judah\nDbegan a discourse on the vere: \"Rejoice not against me, O\nmine enemy; though 1 hive fille, 1 have arisen,\n\negard to the enmity ofthe wicked kingdom against\n'the holy Kingdom, \"Though 1 have fallen\" she says, \"T\nIhave arisen\", which is nots with any othee kingdom, which\n'once it falls never rises again. But the Community of Fsract\nwill ise again as she has risen before other times. She had\nfallen many. times, was driven into exile, dwelt among\nenemies, and nations arose against Israel in an. attempt to\nexterminate them, as it says: They hold crafty converse\nagainst thy people... . They have said: Come, and let us\n'eut them off from being a nation\" (Ps. txxxtt, 43). Yet,\n'though all nations rose against them, God did' not leave\nthem ja ther hands, and ifthey did fll wae to see agin,\nAnd so at that future time when the Holy One, blessed be\n\"He, will rase her from the dust ofthe exile, the Community\nof Israel will sy: \"Rejoice not against me, O mine eneiny;\nthough Tam fallen, {shall arise. 'Thus larael arose from\n\nBS THE toHAR IV (eiboee\n'the Egyptian exile from which Moses brought them out\nWith all the miracles and mighty deeds that the Almighty\n'wrought for thera. Hence iti waitten: \"And Moses reared\nup the tabemacle™, signifying that i was raied by Moses\nevery time\nRR, Simeen diseoursed in this connection on the verse:\n\"When those went these went, and when thove stood these\nstood\" (Ezek. 1,21) \"That means', he said, that when the\nHavoth (living creatures) went. the. Ofarim (Wheel) also\n'went, as we read, \"and when the Hayoth went the Ofanim\nwent hard by them'\" (Ibid. 9). For the movements of the\nOfanim are only induced by the movements ofthe Hath,\nnor can they pause independently of the Hayoth, for the\n'ovo move together as one. Nov the celestial gate of the east\nis provided with twenty-four openings guarded by twenty\nfour antinls who are surrounded by a flaming fire. 'There\nAare atthe entrance ofthe gate twenty-four sockets supporting\npillars remain in their place and\nhey are thus designated \"standing\n'ones, in the verse; \"I will give thee a place to walk among,\nthese standing ones\" (Zech, 01, 7). And as long as those\npillars remain imunobile those chat are above them go so and\nfro through the world, survey things, and whatever they\noverhear they carry up on high. So Seripture says: \"For a\nbird of the air shall carry the voice\" (Eecles. x, 20). Now\nobserve that the Ofanim (Wheels) are caried by the Hayuth\n(Giving exeatares). {2424} Far that whichis of «higher grade,\n'hough tscema to he carried by that which ie ofa layer rade,\nreally carries it. It was the same with the Ark, which also\n'carried its carriers! We must distinguish between the Hayah,\n\"the spititaf which was in the Ofanim', and the Hayoth, with\nwhich the Ofarim went. 'This one turned towards all four\n'quarters ofthe globe, In regard to this it says: \"This is the\nHayah that 1 saw under the God of Israel by the river\nCheba (hi. x, 20) itis the same which forms a throne to\nthe likeneas of Man, and is below the superior holy Hayoth.\nFor they are in grades, one above the other, 'The Throne\nimmediately underneath the God of Israelis in the form of\nB.S, 350\n\n2420-242] P'quoé (exones) 33\nJacob, and the Throne bebw in that of David; this is the\nfone that turns to the four corners of the world. Te follows\nthat the spirit ofthe highest diffuses through the lower, and\ndirects and guides the whole, There was similar direction in\nthe lower world. Just asin connection with the upper world\n'we read that \"the spirit of the Hayah is in the Ofanin',\n0 of the lower world itis writen, \"And Moses reared up\nthe tabernacle he being the guiding spirit below; wherefore\niis writen: \"And he reared up, Axed, p\n\n\"Observe that Moses setup the 'Tabernacein the recondite\nspirit of his own high grade; but the Temple that Solomon\nbuilt was the recondlite expression of the River that went\nforth from Eden, signifying horiely peace and rest. The\n\"Tabernacle expressed love and affection, but not restflnes,\n'whereas the Temple of Solomon meant rot, asi say, \"he\nshall be a man of rest\" (1 Chron. 2x, 9) Esch one builded\naccording to his own grade.\n\n\"Moss first firmly established in the side of holiness the\ncentral Paint which was bid in darkness and buried, and\nafterwards all the rest, whieh is but the enfargement ofthis\nPoint. And if this Point had not been established fist, all\nthat spread from it could not have been exablished. 'This\nis refered to in the words, \"he reared up the tabernacle\".\n'Moses then \"st up it sockets\" on either side tothe number\nof a hundred, as it says, 's hundeed talent, a talent for a\nswcket\" (Es. sews, 27). (2428] As aleady said, here itis\not writen \"and he rearbd up, but. \"he lad\" (eayiten) the\nsockets, foe the reason that over above them there were\nplaced other grades, riding one upon the other, as it were,\n'At the moment when the central Point was reared up the\ncil power sink, but it was not wiped out altogether. \"That\nswll come to passin the Fuure, a5 already suid. As the on\nthus rose, so the other sank. When \"he set up its sockets\"\nthe \"holy side\" began to gather force, whilst the forces of\nthe \"other side\" plunged into the cavern of the Abyss. Had.\nIrael not sinned, the evil powers could never more exercise\nsway in the world, But sinee Israel sinned, and thereby drew\n'Unto them the \"other side\" as of old, there is no remedy\n'save to assign him his portion, esoterically speaking, in the\n\na4 THE ZoHAR IY [egab-2g30\nsacrifices and libation-offerings. For this reason the burnt=\ncffeing is completely consumed in fre, so that the \"other\nside\" may be subjegated and the holy aide may rise. 'Then\nthe text repeats, \"and he pue im the bars thereof and he\nreared up its pillars\", so that there should be rearing-up\nboth at the beginning and the end, whereby the side of\nholiness was uprated and the evil side was weakened and.\nforced down.\n\n\"The starting-point of the grades of the evil side, which\nis the beginning of the outside grade, asumes the shape of\nthe head of « male riding om a camel. 'This is the starting\npoint of a thick dackness which spreads out. The darkness\njs caused by a smote issuing inthe midst of the fury of the\n'evil side, which fury becomes intensified, begetting other\nfories, and furies upon fures, one riding on top of the other,\nand representing the male and the female principles, When\nthe smoke begins to spread, through the pressure of the\nnucleus i takes theform of winding and dangerous serpent.\n\"The first result of is spreading isa grade which, after much\nmoving up and down, settes into the grade called 'shadow,\nbeing a chadow on the place called \"death\"; and when the\ntwo are combined they are called \"the shadow of death\".\n\"The lower and outer starting-point is enveloped in darkness\nand is far removed from the holy and central Point. The\ndarkness round the lower point is black and yet not black,\nhaving no hue which ean be discerned hy the eye. Ieis of\nthe same kind that prevailed in Egypt, regarding which it\nsays: \"they saw not one another, neither rose any from his\nplace for three days!\" (Ex, x, 23); ako, even darkness\nwhich may be felt\" (hid. 21). [2434] Now this starting\npoint was ramified into seven grades, 'The fist grade is\ndarkness that displys ehree hues: that of smoke, of fire,\nand that of blackness. The smoky hue isthe apparition of the\nevil seducer who seduces mankind to stray from the path\nand to be rebellious. In allusion to such itis written! \"There\nshall no strange god be in thee, nether shalt thow worship\nany strange god\" (Ps. txxx, 9). 'The first half of the verse\nrefers to the male principle, the second tothe female principle.\n\"The fery view is that aspect ofthe evil power which brings\n\n2430-2690] 'wu (ExoDUS) 25\nabout slaughter, bloodshed, and destruction amongst man-\nKind. For there is in the world eauscless and purpostess\nstaughterand bloodshed, aswellasiaughterandbloodsbed in\n'the course of war, The fist proceeds from the male principle\nof the evil powers, the second from the female principle, The\nmale aspect is concerned in mere bloodshed, whereas the\nfemale expect atthe root of ual wars of people aint\npeople; and all sch wars proceed from the female principle.\nFall, the black hue ste apparition ofthe evil power that\npresides ove the inficton of wounds and bruises on the\nfetes of men st well over eribsions and strangulation\ne458)\n\n\"Thesecond grade emergesout ofthe darkness and branches\nct into three hundeed separate dictions, although they\nAll ace absorbed within each other, a2 were. 'Tey roam\nahroad to indict evil on the word, to exceute justice openly\nfor ins committed by men in sete,\n\nTp third pats eos A nna char overpresds al the\nother grades [244a) 'The fourth grade is like a. riddy\nConflagration, and is also concerned with the shedding of\nblood song men. tgves the authority tothe lower powers\n{forthe slaying of mankind. Tt iso the lower powers in the\nrelation of a to body, For the sal cannot act ave thrngh\nthe medium of body. Ic isthe aspect ofthe male, which can\nBoye RUS Ee po\npowers fa]\n\n'TwkN THE croup Covent THe TENT oF MEETING,\n'wheceby the Shekinah dwelt on the earth, and the unclean\n\ndesignated \"end ofall flesh\", passed out ofthe vorld\nand disappeared into the cavern ofthe great abyss, The Holy\nSiri hac tha sole sray over the world, ax Serptice ays?\n\"Then the cloud covered the tent of meeting\". It is further\nwritten: Awp Moses Was Nor ABLE To ENTER INTO\nTHE TENT OF MEETING, BECAUSE THE CLOUD AnODE\n'Tueauox, in other words, because the Holy Spirit hovered\n\n\"Here follows inthe text lo dsertion on the Hekalach (tepen,\nalls of the anges, which not bed on an exponiton othe\nSerignine\n\n326 're zonan ty 2600\n'ver the world and the unclean spirit passed out. The\nwicked, however, draw him again into the work, and if not\nfor them he would exmpletely disappear. But in the days to\ncome the Hely One, blessed be He, will cause him w pass\ncompletely out of the world, as Scripture says: \"He 'will\nswallow up death for ever, and the Lord God will wipe\naway teats from off all faces; and the reproach of his people\nWill he ake away fram off all the earth; for the Lord hath\nspoken i\" (Isa. 50¥, 8); also, \"and (I will cause) the unclean\n'spirit to pass out of the land (Zech. xtt, 3). Blessed be the\n[ord for evermore. Amen and Amen. 'The Lord will reign\nfor ever.\"\n\n24-28)\n\n(Lee. 4, 1-15 7)\nRR. Bleazar hogan here with the verse, \"Ask thee a sign of\nthe Loed thy God, ak it ether in the depth or in the height\nabove (Use. 11), He sai: \"We have compared the former\n'with the later generations, and found thatthe former were\nconversant with a higher wisdom by which they knew how\nto combine the letters that were given to Moses oa Mount\ni, and even the sinners of Israel knew ¢ deep wisdorn\ncontained in the leters and the difference between higher\nand lower letters, and how to do things with them in this\nworld. For every letter that was transmitted to Moses wsed\nto ascend s4 4 crown upon the heads of the holy cclstal\nHayyoth, who with them fted theough the ether which i\nunder the refined and unknowable supernal ether. 'There\nwere large letters and small letra; the large letters came\nfrom the most high and hidden Temple (hekkat) and the\nsmaller letter from anather lower Temple; snd both kinds\n'were transmitted to Moses on Sina, along with their occult\ncombinations.[28]\n\nAND HE -cALLED UNTO Moses, AND THE LORD SPAKE\nUNTO MIM OUT OF THE TENT OF MEETING, SAYING.\nIR. Hiya coaneeted this with the verse \"am come into my\ngarden, my sister, my bride, I haye eaten my honeycomb\nwith my Honey, [have drunk my wine with my milk, eat,\nfriends, etc.\" \"The firss part of this verse' he sad, 'does\nnot seemn to accord with the second. Ifa man invites another\nwhile the food is spread before him, not after he\nhhas etten himself, The explanation, however, ix this, On\nthe dey when the Tebermack wan ct. ontcat, aruher\n'Tabernacle was set up aloft, and that day was one of joy to\nthe Holy One, blessed be He. Moses, however, at that time,\n\nThe Hebyew word i oth, which io Talmuiie Hebrew commonly\ntears \"ewer The test ofthis pasage up fo 3 (\"ANG he calle.)\n'ale mainly with the nesuleprmers of aroun let, 'Dhe whole ie\n'mite Frm the etones sajres of Mant, Cretons, and Lublin,\n\n¥\n\n330 'Tue ZORAR AY\nwhereupon Gol said, \"The Tabernacle has be\nthe hand of Moses, and shall he remain outside\nway, therefore, He called to Moses, saying, Moses, how does\ncone dedicate # house ? With a banuet, ist not ? Therefore,\n\"when any man of you offereth an oblation unto the Lord',\n'etc, 'The verse can aso be explained in the same connection\nas follows. 'The \"garden\" is the higher Garden of\n\"My sister, my bride\" is the Community of Israel, whose\ncapousals Were on that day consummated, all being blessed.\nernal steam, Hence it says \"T have\n\n'diate that all those beneath\nAnd all the branches were blewed and nourished when the\ntothers were blessed above. And wherewith are they all\nbased and eeated ? With the odour of the aacrfice Te wan\nwhen the Community of fsrael care down to make her abode\nfon earth that God proclaimed this verse, Because there was\nthen blessing and joy in all worlds, and She was Grmly\ntablished asa source of blessing to all. For when those\nSix [grades} are blesed, then all workds are blested, both\nbelow and above, and Israel draw blessing fom all of ther\"\nRe tsaae sid thatthe Holy One, blessed be He, was espoused\nto the Community of lirael only st the time when those Sie\ndrank their fil of the \"stream that never file\" Judah\nsaid that the words, \"Eat, O fricnds, drink, yea drink abune\ndantly, O beloved\", were ddeesedtoall the leds ofthe loud\nbutle-shout, who were then established and blessed because\nthey all partook of the banguet of the King. For when the\nKing came rejoicing he rejoiced the Matrana, and then they\nalate and were glad. R. Abba sid that the terms \"Eenda'™\nand \"beloved\" refer w the Six mentioned, who were pidden\nto drink and drink abundantly from that wine whick sakes\nthe thirst ofall R, Eleazar said that these terms refer 89 all\nthe lower onder since when thane Siy are bleed all b=\nneath are blewed. R. Simeon sail: 'Al these explanations\nare good, but the real truh is that \"friends\" refers those\naboveand \"beloved to those below.\" Who, aed R, Blea,\n\"are those above and those below \" \"This js' good question',\n\nvaviena (Laverteus) 33\n. \"Those in the higher realm who are fast friends\n'and never separate are called \"frien, whereas thowe\nbelow who unite only at certain times are ealled \"beloved\nfoxes\", Note that those in the higher realm are bidden only\n\nand since in that real\nthey are invited to ex,\n'whereas those below who require liquid are invited to drink,\nfor all shoots require to be watered from the deep steam!\nStid RL Flewar to him: \"The term \"beloved\" is the more\nendearing of the two:why, then is it applied to thos below ?\nHe replied: \"Those who year for one another, but are not\nalvays together, are called \"beloved\", whereas thote who\nare always together and never hidden or separated from one\nanother are called \"friends. In the imcparableness of the\ntne set and the yearng ofthe othe lis the eorpleteness\nof the whole, for the blesing of the Commounity of Isl\nand the joy ofall world.\" R, Hiskiah applied the verse >\nthe sacrifices, because they are the banquet which is brought\nbefore the King, and the accusers also partake of it and are\nsatisfied, and so joy diffused everywhere, R. Aha applied\nthe verse to the time when the Shekinal entered the aber-\nnace, blessing and joy being thea universally difused, and\nTrae! being perfected and joined [48] to the Holy One\nbless he He, on earth as it is writen, \"and they shall make\nsme a sanctuary and I shall dell among them\" (Es. x0 8)\n\nAso Hr CALLED Uxto Moses. R. Simeon connected\nthis with the verse, \"The Rowers appear in the land, the\ntime of the singing of birds (samir) is come and the voice of\nthe turtle is heard in our land 12), 'Why', he suid,\n\"is the word \"land\" repeated in this verse ? \"The teason iz\n'hat the \"flowers\" here are the \"shoots\" which God plucked\nupand planted in another place, and whose blossoms appear\nfon the \"earth'\"—that earth which is fity blessed by them,\nthe holy earth, the superal earth, the true earth. 'Then, too,\nthe time of euting-cf (semir) has drawn near, the time to\ndestroy the dominion of the nations over Israel, when the\n\"Tabernacle was st up, \"and the voiee of the turtle was heard\n\na 'THe 2oWAR IY te\nin our land\", tsi, in the land whieh Joshua eonquered\nfor Israel, When the 'Taberoacle was set up, Moses stood\ncsi, not Vemurrng 6 enter iibaut perio, det\n\"one alled unio Moses\". Who was it that called ? She to\nwhom the house belonged, the bride who had author' over\nAl the Howse\n\nAND THE Lorp sraxe To muy. This was He shat\nfalled Voice, and to: whom Moses attached himself. R.\nEleszar quoted here the vere: \"Wherefore when T came was\nthere na man, when I called was there none to answer ?\"\n(ia. 1, 2) 'lappy are lara, he said, \"in that wherever\nthey congremate God is among them and takes pride in\nthem, asi says \"arac in whom I will be glorified\" (id\nxu, 3). Nay more, Iara attain to perfeet ath on earth and\nIsrael consumiate the Holy Name. For when Istiel ate\nblamicless in their conduct the Holy Name, so to speak, is\nwhole, but when Israel are faulty in their conduct on earth,\nthe Holy Name, if one may say 0, isnot whole above. For\n20,we have leat: \"One went up and the other went down,\n'The superna leael ascended aloft, the Community of Israel\name down 1 ert, So they were parted from one another,\nand the Holy Name was left incomplete\"; and all because\nthe Community of Israelis in eile, Ye though Israel are in\ntale, the Holy One, blessed be He, is to be found among.\nthem, and precedes them to the synagogue, where he ex:\nclaims: \"\"Retum, ye backslding children, Till heal your\nbacksidings\" (Jer. us, 23). And if none heed, then God\nsays: \"Wherefore when I came vas there ng man, when T\ntaille was there none to answer ?\" So on the day when the\n'Tabernacle was completed Gad came at once and rested\nthereon and suaightway \"called unto Moses and spake to\nhim from the tent of meeting, siving\". He made known\n(© hits how Intel would sin and how this tent of meting\nwould be \"pledged\" for their sss and would not endure.\n'There was, however, a remedy for this: \"if man should\nbring an offering to the Lord\n\nplay on the won michan, \"un, wal mas (An),\n\"olde\n\nesa] vavigra (Levirreus) 333\nR. Hizkiah once, when in the company of R. Simeon,\nasked him [5a] what was the precise meaning of the term\n'orban (offering). He replied: \"As is well known to the Com=\nanions, it means their \"drawing neat\" It refers to those\nholy Crowns which ate all knit together and drawn near to\ntone another until chey all form a perfect unity co make whole\nthe Holy Name. Hence it is written, \"a horban to YHVI\",\nmeaning that the drawing near of those Crowns isto YAVH\nto unify properly the Holy Name so that mercy should be\nshown to all worlds, and rigour should not be aroused.\nHence the name ¥HVH is used (in connection with the\nsacrifices) and notthe name Blokim,' Said R, Hizkiah: 'How\nlad I am that [asked this question, sos to receive such an\nexplanation, ¢ not written, \"The sacrifices of Blom\narea broken spirit:a broken and contrite heat, Bhim. thou\nwill not despise\" (Ps. 11, 18)?' He replied: It does not say\nhere \"offering\" (kerban), but \"sacrifies\" (cide). Ie is for\nthis reason that the sacrifices were killed on the north side\nof the alta, because that is the side of Geburah, whick is\ndesignated Elokim, the purpose being to soften and break\n'thespirit of severity, so that mercy may obtain the upperhand,\nIeis meet, therefore, thata man shouldstand by the altar with\ncontrite spirit and repent of his misdeeds so that that stern\nspirit may be softened and merey prevail over severity\n\nWHEN ANY MAN OF You OFFEMETHE AN 01\nuNto THe Loan. R, Eleazar caid: \"The words\nare inserted here «9 show that the word\n\nnot refer to Adam, who also brought a sacrifice when God\ncreated the world, as explained elsewhere.' Said R. Simeon\nto him: \"You are quite right.\" R. Abba discoursed here on\nthe Psalm commencing: \"A song, » pealm of the sons of\nKorah'\" (Pe. xtvut). \"This psalm', he said, 'surpasses all\nthe other hymns of praise, sung by the sons of Korah, being\nfiymn upon hymn, a hymn with two facets, song and psalm,\nTwas sung in praise of the Community of Israel. Wherein,\nlies this praise ? In the words, \"Great is the Lard and highly\n10 be praised, inthe city of our God, m his holy mountain\",\n\noes har, t dea ea.\n\nat THE ZoNAR IY (se-sb\nFor when is the Holy One, blessed be He, called great?\nVie ia Sa ee\nthe city of our God\" We learn from this that the\n{esas Us Manca soe eel cnt Rls at ely\npraited. Hence, whoever being male is without his female is\nbereft ofall his praises and is noe included in the category\n'of \"man\", nor is he even worthy to be blessed. (So in the\nbook of Rab Hamnuna the Elder we find it stated that Job\nvas called \"great\" (Job 1, 3) only Because of his wife, who\nwas God-fearing like himself.) The praise f their espousals\nis contained in the next words, \"Beautiful in elevation\", the\none referring to the Holy One, blesssed be He, and the other\nto the Zaddit, this union being \"the joy ofthe whole earth'\n\"God hath made himself known in her palaces fora refuge\nthese are Negah and Hod, (58) in which all Messings and joy\nate stored up, and fiom whence they issue through the\nagency of that grade which is called Zaddik. \"For lo, the\ninge assembled themselves, they passed hy: together\"\nthese are all the erowns of the King together; and from this\npoint the Psalm has a different reference.\n\n\"When a nan rectifis his actions by means ofthe offering,\nail is firmly established and knit together in complete unity,\nait is written, \"when aman Brings near\", that is, unites\n'what should be united.\"\n\nWHER ANY MAN OF You OFFERETH. 'The term \"man\"\n(adam) excludes one who is not married, his offering being\nto offering and blessings not resting on him, ether above o\nbelow, For he is deficient and is called \"blemished\", and\nnothing blemished may approach the alta. The proof ie in\nthe fate of Nadab and Abshu, Said R. Abta: \"The incense\nis the most excellent of all offerings, for through it, are\nLlessed both those above and those fhelow, 'Therefore they\nwere not worthy to bring this offering, because they were\n'ot married. Tt may ail be asked, however, why were they\nhurnt ? 'The following: parable will explain, Aman canve\nbefore the queen to inform her tha the king intended to visit\nher and enjoy her company. He then presented himself to\nthe king, who saw that he was physically defective, Said the\n\nsb-6a) VaviKRA (Levrrreus) 335\nking: \"It comports.not with my dignity that through the\nagency of ths eripple I should be presented to the queen.\"\nMeanivhile the queen had prepared the room for the kn\n'When she sae thatthe king Was prevented from coming\nher by that man, she ordered him to be put to death. So\nwhen Nadab and Abihu took the incense, the Mateons saw\n\"and rejoiced and prepared to meetthe King. When the King,\nhhowever, saw that they were defective, he did not wish o be\n{introduced to her through them, and kept aloof. Whea the\n'Matrona saw that through them the King hept aloof, sraight-\nsway \"a fire went forth from the Lord and consumed them\".\nAll this because a man who is not married is defective, and\nthe holiness ofthe King fees from him.\"\n\nOr rHe carrie. This isthe general term. OF Tite HERD\nAND OF THE FLOCK: these are the particular terms. The\nSeripture particularises those animals which are proper to\nfeat. 'Those which are not proper to eat may not be fought\nas an offering. The difference between those that are proper\nand those that are not proper to cat is stated elsewhere\n\nJe nig omuATION BE A nURNT OFFERING. R. Hiya cited\nhere the vere: \"For my thoughts are not your thoughts,\nsaid the Lor (Is. tv, 8). \"The Thought of God', he said,\n\"isthe fountainchead of all, and feom that 'Thought spread\nforth ways and paths in which the Holy Name might be\nfound and fuingly established. From that 'Thought, to,\nissued the steam of the Garden of Eden to water all. On\nthat Thought depend all beings above and below, and fom\nthat Thought come the Written nd the Oral Torahs. The\n'thought of man is also the fountat-head of his life, and from\nit stretch ways and path to pervert his ways in this world\nand in the nex. From that thought issues dhe deBlement of\nthe evil inclination to work harm wo himy and to all, and from\nit come error and iniquity and presumptuous sin, iolatey,\nforniation and bloodshed; wherefore [6a] it says, \"my\nthoughts are not a6 Your though\" Hence it sas, fist of\nal, \"IE ia oblation be a buent-offering\", for the \"barat-\n'ecing\" (lal) ss reference to \"that which goeth np\"\n\n336 THE ZOHAK IY (6a\n(Colat) on the heart, to vit the thought, and therefore the\nfine offering mentioned is the burnt-offering.\"\n\nR. Aha was once walking in company with R. Judah. As\nthey were going along, R. Judah said: 'We have learnt that\nthe \"Virgin of Lerac!\" is blessed from seven sources; yet\nthe Sceipnure says, in reference to her, \"And do thou, O son\nfof mun, rise 4 lament over the virgin of Israel\" and what\nfs even worne, The virgin of Taracl is fallen, she shall no\n'more rise™ (Amos v, 3). Its true that this last verse has been\nexplained by all the Companions as a message of comfort *\n\"This, however, ean hardly be accepted, 2s the prophet him~\nself calls it # lamentation (v. 1)\" Said R. Aha: \"I, too, tave\nbeen perplexed with the sume difficulty. I once came before\nKR, Sime looking very uoubled. He suid to se: \"Your face\nshows that there is something on your mind.\" Tsaid: \"Truly\n'my mind sas sad as my fice.\" He said tome: \"Tell me what\niin\" I said: \"Ie is writen, \"The viggin of Israel is fallen,\nthe shall no more rise'. Ifa man is angry with his wife and\nshe leaves him, shall she never return ? If s0, alas for the\nchildren who hive been sent ayay with her!\" He said to me:\n\"Are you not content with what the Companions have said?\"\nT replied: \"I have heard their explanatica, that it in eeally @\n'message af comfort, but it does not sitsfy me,\" He said:\n\"What the Companions have said is quite right as far as it\noes, buc there fs more w be said, Alas for the generation\nWhen the shepherds are gone and the sheep stray without\nknowing whither they are going ! Truly this verse requ\n\nbut itis all plain to those who can interpret\n\nthe Torah fitingly. See nov In all the other exiles of Israel\naterm ys set, at the end of whieh Israel returned to God\nn of Israel eame back to her place. But this lat\n\nexile isnct so, for she shall not return as on previous occasions,\nas js proved by this verse which says, \"The virgin of Terael\nis fallen, she shall rise no more' Note that itis not written,\n\n6-66) vavigna (Lavimteus) 337\n\"shall not raise her any more'. Imagine a king who was\n'oth with Nis queen aod banabed her from his plac fore\n'erain time, When that time arrived she at ence rewurned\nto the king, So it happened several times. Finally, however,\nshe was banished from the kin's palace for a very long time,\nSaid the king; \"This time isnot like the other times when she\n'ame back to me. This time I shall go with all my followers\n(ofind her.\" When fe came to her he found hes in the dust\n[66] Seeing her thus humiliated and yearning once more for\nher, the king took her bythe hand, raised her up.and brought\nher to his palace and swore to her that he would never part\nfrom her again, So the Commusity of Israel, of all previous\nseceasions in whith she ws in exile, when the appointed time\n'ame, used to retin of herself to the King; but inthis exile\nthe Holy One, blessed be He, will hiraself take her by the\nfhand and raise her and comfort her and restore her 10 his\npalace, So it is weitten: \"In tht day I will raise up the\ntabernacle of David that is fallen' (Amos 13, 11), the\n'tabernacle of David\" being identical with the \"Virgin of\nIerae'\"\" Said R. Judah: \"Truly thou hast comforted snd\nsatisfied me, and this is the truth of the matter. And it re=\nninds me of something similar which I had forgotten, ofa\nsaying of R, Jose, thatthe Holy One, blessed be He, will one\nday make prodamation concerning the Community. of\nIsrael, saying \"Shake thyself from the dust, ais, sit thee\ndown, Jerusalem (Isa, ttt 2), ikea man taking his neighbour\nly the hand and saying, Pull yourself together, rise.\" Said\nR. Aha to him: 'All the prophets use similar language. Thus\nitis writen, \"Arise, shine forth, for thy light\nmeaning, that the King ie here to he reeoncikd with her.\nAnd again, \"Bebold thy king cometh unto che (Zech,\n4): He shall come to thee to comfort thee, to raise thee, to\nrepay thee all, to take thee into His palace and to espouse\nthee for esermor, a itis writen; \"And I shall betroth thee\nfor ever\" (Host 19)\n\nih they went log they éw R. Abba approsshing. 'They\nsid: \"Here comes a master of wisdom; let us greet the\n'Shekinah.\" Wher, however, they came up, he himself slipped\ncf the saddle ard came down vo the ground by them, He\n\n338 HE zoHian Ly (b-7\nthen began to dixcourse on the vere: \"And there was the\nvoiee ofa trumpet (ofr) exceedingly loud\" (Ex. xx, 16)\n\"The ancient sries', he said, \"ffered as to the correct\nintonation of this verse. Some punctuated it $0 a8 to read,\n\"And theee was a voice, the tumper exceeding stong\",\ntaking the voize and the trumpet two things, the trumpet\n'being the signal for slaves vo go forth to eveeasting freedom,\nSome, again, made the voice and the trumpet one, this being\nthe great voice whence issued the 'Torah, whichis ealled\n\"strong becalse there lo Word nthe Torah so apparently\nweak or feeble which when properly studied will not be\nfound as strong as a hammer breaking the roek. 73] It is\nalso writen in the same passage: \"Moses apake and God\nanswered him by a voice\" (Ibid. ag), 'Ths vee, a8 has been\ntlsewhere explined, isthe voice of Moses, the Voice to\nWhich Moses atached himeof, It may be asked, does it not\nsay further on than. \"God spoke\" (Zbid. xx, 1), and_not\n'Moses ? Some exphin that the reason was because the people\nsaid to Moses: \"Speak thou with us and we will hea, but\nJet ot God speak with us\" (Pid. 19) But, i fact, tere is\n'no word in the Varah which Moses spoke on his own author-\nity. Hence it says, \"Moses spoke\" with his own voice, \"and\nGod ansvsered him with that mighty Voice\", confirming\n'what he aa\"\n\n'They asked R. Abba to continue, s0 he went on with the\nverse: \"Hut if priest's daughter be a widow or divorced\nand have no clild\", ete. (Lev. 20, 13). \"Blessed he sid,\n'isthe portion of Israel above that ofall other nations, because\nGod created the world only for ther sake, that they might\nreceive the Lav on Mount Sinai and become pure and\nrighteous in His sight. Now, when this world was made\nafter the supereal patecrn and that fest man was planted in\nthe earth whose stature reached tothe heaven, God desired\ntw drax down a holy sul from heaven to eatth in order that\nthey might be joined and lioked together. And therefore\n\nformed rian dust from the ground\", etc. (Gen. tt, 7),\nthat he might juin one with the other and himself be peefec\n'And therefore God created man male and female that he\nmight be perfec. For when is max called complete after the\n\n7071 VAvERRA (LaviTtcus) 30\nsupernal pattern ? When he is joined with his matein unity,\nin joy, and in affection, and there iasue from their union 4\nson and a daughter. Then ts man complete below ike the\n'Holy Name above, and the Holy Name is attached to him\n'But if a man isnot willing to complete the Holy Name below,\nit were better for him that he had! not been born, for he has\n'io portion at alin the Holy Name, and when his soul leaves\nhhim it never joins him again, because he diminished the\nTikamess af his Maoter, until i has been wholly cectifed, a»\nitis written: \"But if priest' daughter be a widow or dic\n'orced\", ete, \"The priest's daughter\" isthe holy oul, called\n\"dighter of the king, who issues fom the union of the\nKing and the Matrona, and is therefare the lower body\nconsisting of male and female, there being « corresponding\nsoul above. \"If she shall be widowed\" from that body to\n'which she was united, \"or divorced\" from that portion of\nthe Holy Name, because \"she has no seed\" to resemble\ntherewith that Which is above and to be linked to the Holy\n1Name, then 'she aall return\" to be restored to her original\n'sate. 'Thereupon she shall return to ber father's house\",\nthat i, to the Holy One, blesed be He, \"as in her youth\",\nasat fist; and \"she shall cat of her father's bread', to partake\n(of the delights of the King, But thenceforth \"there shall no\nstranger eat thereof\", that is, one who has not established\nthe Holy Name below and wha has no portion therein; such\n4 one has no portion in the supernal delight wherein is\ntrue \"eating\", [7b] and which is stil in the place where it\n'was when the SaVOUF of the sacrifices used to ascend. For\nwhen there is food below there is food above; its as though\na ling were t© prepare a banquet for himself and another\nTorhis servants, but were not to ea till hisservante ate. Hence\nthe expression \"sweet svour\" (lit, savour of pleasantness)—\nsavour for the servants, pleasantness fer the Lord. Hence\nwwe have learnt that Tract feed their Father heaven. And\n'who ace they that eat of the banquet of the King? Who i\n'not the souls of the righteous ?\n\nR. Abba further dscoursed on the verse: \"Behold how\n'gond and how pleasant itis for brethren to dwell together\nin unity\" (Ps, Cowxin, 1). \"Happy are Tse, he said, \"in\n\nuo 'ite Z0HAR IV tb\nthat God gave them in the charge of no chief or messenger,\nand they are attached to Him and He isattached tothem. And\nfrom His love for them He called them servants, as it is\nor unto ane the children of Ina are servants\"\n1 kv, $5); and He farther called them childven, a\n\nWrite (\"Ve are chitiren of the Land gone God\" (Dest\nHy, 1); and finally He called them brethren, as itis written,\n\"For my brethren and companions' sakes\" (Ps, cout, 8),\nAnd because He called them \"brethren\", He desired to\nmake his abode with them and not Ieave them, Also we may\ntake the word \"brethren\" to indicate the Holy One, blessed.\nhe He, and the Community of Israel. So in the exposition\nofthe verse, \"Hear, O Israel, the Lord our God, the Lord is\nfone, we have learnt that \"one\" signifies the Community\nof Israel who clings to the Holy One, blessed be He, since,\nss Rabbi Simeon said, the union of male and female is\ncalled \"one\", the Holy One, blessed be He, being called\n\"one\" only in the place where the Female also i, since the\ntale without the female is called half the body, and half is\n'ot one. When, however, the two halves are United, they\nbecome one body and are called one, At the present day the\nHoly One, blessed be He, is not ealled \"one\". 'The inner\nzeason js that the Community of Tsracl is in exile, and the\nHoly One, blessed be He, has ascended aloft and the union\nhas been broken #0 that the Holy Name isnot complete\nand is therefore not called \"one. When will it be called\none\" ? When the Matrona will be again with the King and\nthey shall be united, when, in the Words of the prophet, \"the\nKingdom shall belong to YHVH™, the kingdom refecring to\nthe Community of Israel, to whom kingship ie attached,\n'Then \"in chat day shall the Lord (YHVH) be ene and his\nsame one\" (Zech, x1v, ¢). The verse continues: \"Ie is like\nthe precious oil upon the head that ran down upon the\nbeard.\" This is the oil of the anointing of holiness which\nstreams forth from the Ancient Holy One and which is found\nin that supernal stream which gives tothe children the where-\n'withal to kindle the lights. That oil trickles on to the head\nof the King and from the head to the holy and venerable\n'beard, and from there it steams on to all the gurments of\n\n78a) VayIKRA (LEVITICUS) a\n'splendour in which the King is arrayed, ast is written, \"that\n'came down upon the skirt of his garments\". These are the\n(Crowns of the King in which is found the Holy Name: and\nitis through them that all the bounty and all the joy ofthe\nvarious worlds come down 1 bless. And this \"good oil\" (8a)\n'was not available until the time when the service from below\n'mounted on high so that they met one another.'\n\nR. Aha and R, Judah lifed up their hands and thanked\nRR. Abba, R, Aha then discoursed on the verse: \"But God\n(Elbhim) came to Abimelech in a dream of the night\" (Gen.\n26,3) 'We alto find that \"Btohim\" came to Balaam (Num,\n'xr, 9). How is it chat \"Elohim eame to Gentiles and not\n'to Teruel? 'The truth it, however, that, av we have learnt,\nthe word \"Elohim'\" in these paosages refers to the celestial\nPower that was in charge of Abimelech or Balsam. So, when,\nwwe read that Elohimn said to Abimelech, \"T also know', etc.\n(Gen. xx, 6), we interpret thus: \"Although one higher than\nTam knows, yet I also know', Hence he continued : \"And\nT aso withheld thee from sinning. against me.\" There is\nreally no sinning against a {mere} celestial Power, but what\n\n1 was that chrough the sins ofa people on earth their\n\nPower above is weakened, and deposed from his\n\ni the sins of man\n\nkind injury is inflicted above, as it says, \"And throogh your\n\n'transgression your mother was put away\" (Isa L, 1}, Hence\n\nan offering (Rorban) had to be brought in order to bring\n\nnear (hareb) the upper world and the lower after they had\n'been separated through the sins of men.'\n\n1K. Abba and R. Judah then came and thanked R. Aha.\nXK. Judah then followed with the text: \"Serve ye the Lord\nwith gladness\" (Ps, c, 1), \"We have learnt, he said, 'that all\nservice of God must be performed with gladness and zest,\notherwise it is:not perfect. Now how is this possible in the\ncase of the offering, which is brought as a sign of man's\nrepentance for transgressing the precepts of the lav ? With\n'wht face ean such a man stand before God ? Surely only with\n'eantrte sprit and sorrowiul heart. Where, then, isthe joy\n'and shouting ? Tho truth i, however, that this was provided\nby the priests and Levites: rejoicing was carried out by the\n\n3a 'THE ZONAR IV (80-85\npriest because he i far from chastisement and must ever\nhow a more joyful countenance than the rest ofthe people.\n'The singing, again, was carried out by the Levites, whose\nfunction it was. So the priest stood by him (88] and found\nsuitable words to unify in joy the Holy Name, while the\nLevites broke out inio song. At the present day, when there\nare no offerings, if man sins and returns to his Maste\nbitterness of hear, with sorrow, with weeping and eont\nhhow is he to provide joy and singing? The answer is an\ncevoteric one. We huve learnt: \"A man should enter 1\nsynagogue to the extent of two gateways and then pr\nalludes to the words of David: \"Liftup your heads, O\n'ye gates\" (Ps. xxtv, 7), These are Maon and Machon, the\n'which are far within, the beginning of the grades Kindness\n(Hesed) and Fear (Pahod), and the gateways of the world,\n'Pherefore a man should in his prayer fix his mind on the\n'Holy of Holies, which is the Holy Name, and then say his\nprayer, Others learn the same lesvon this: \"Joy\" ie the\nCommunity of Israel, and Israel will one day come forth\nfrom the exile through this joy, as i is written, \"For in joy\nye shall go forth (Isa. Lv, 13), and therefore it says, \"Serve\nYe the Lord with joy\". It further says, \"Come before him\n'with song' This isthe completion of the joy, for joy is in\nthe heart and song in the mouth. This, then, is the fitting\nway for man to appear before his Master, and then it ean be\nsaid to him, \"Know that the Lord is God\": he has now to\n'unify the Holy Name and to link these two names s0 28 t0\n'make them one, and this is the true service of the Holy One,\nblessed be He.' Said R. Aha and R. Abba to him: 'Assuredly\nit iss, Happy the righteous who study the Torah and knov\nthe ways of the Holy One, blessed be He'\n\n'They accompanied R. Abba three miles. He quoted 10\nthem the verse: \"Hut as for me, in the multitude of thy\nlovingkindness I will come into thy house, etc. (Ps: ¥, 8).\n\"This verse', he said, thas been expounded to mean that\nbefore entering a house of prayer a min should consult\nAbraham, Isaac, and Jacob, who instituted prayers to the\nHoly One, blessed be He: Abraham ast issaid, \"Iwill come\ninto thy house\"; Isa as i is said, \"I will how down toward,\n\n8-99] javagRa (Leviticus) 8\nthy holy temple; Jacob as it say, \"In thy fear\", OF such\n'2 one it ie written, \"And he sti to me, thou art my servant,\nIsrael, in whom I shall be glorified\" (Isa, xix, 3)\n\nIp mis ontatios 98 4 gunNr orremiso FROM THE\n'ERD. R. Jose asked: 'Why should there be three kinds of\n'burnt-offering—from the herd, fom the flock, and from the\nfowl ? Why is not one sufficient ? The reason is that if aman_\n'an afford he brings an ox, and i he cannataford anos he\nbrings a sheep, and if he cannot ford a sheep he brings a\nfom for Gal does not demand of «man more shan he con\nis alfering was to correspond\n'A ich man puffed up with his wealth was to bring\nan ox, because his thoughts were ily to be the mst sifu\n'A'man of moderate means brought a sheep because he was\nnot 80 prone to sin; while a poor man, who was the most\n'timid of all, brought the smallest offering of all. And the\nfering of each was appraised by God at is tae yal\nR, Elearar asked R. Simeon, hie father, the flloning\n'question: \"We have leant that famine comes to the workd\nfor three sins which are only found among the rich, because\nthey are pufed up with their wealth, but not among the\npoor; how ist fair, {99} then, that God should say the poor\n(by famine) and not the rch, for now they will sin stl\nmore? He replied: \"Thin i a good question, and the Com~\nanions have answered as follows. OF all the sons of man,\nhone are s0 near tothe Supreme King as those vessels which\n\"He uses, to wit, \"a broken and contrite heart\" (Ps. 11, 18),\n\"he that is of a contete and humble spirit\" (Isa. tsi 15)\nNow, when there is a famine and the poor are punished and\nsuffer, and tey weep and cry before the King and God\n'rave chem nearer than ever, as iis written, \"For he hath\n'not despised nor abhorted the sfliction of the afited\"\n(Ps, sit, 25) God then visits the sin for which Famine has\ncome on the world. Woe, then, to the sinners who have\n'atised this, when the King bestrs himself to take note ofthe\nYoice of the poor. Heaven protec' us from them and their\nYengeance, fir 40 it is written, \"Til surely hear his\nxy\" (Ex. Sx, 23), \"and any ath hall wa ho, ete. (Uni)\n\n'rhe roHAR IV boa-ob\nrhe offering of the poor man is small one, because his\nheart is downeat, and therefore even if he harbours sinful\nthoughts he ie forgiven beesine he is sufficiently piaithed\nby his own distess and that of his household. A rick man\n'once brought an offering of two pigeons to the priest. On\nseeing them, the priest aid: \"This snot an offering foryou.\"\nHe went home very sad. His people asked him why he was\nso sad, and he aid: \"Tecause the priest would not take my\nfering.\" \"What was it?\" they sid. Me told them it was\n{wo pizeons, 'They said: \"That ian offering for a poor man,\nnot for you. You must bring proper one.\" \"What is tat ™\nhae abked. \"They replied: \"An ox\" ls the mere thought of\nsin then so serious ?\" he sid. \"I-vow that Iwill let no thought\nof sin enter my heart. From that day he used to sper the\nSay in business, then go ta bed at aight, and on waking he\n'ued to call his bree, and they aught his the 'Torah\nand he used to study itil daybreak So, because he stdied,\nthey called him 'the transformed Judah\". One day R. Jee\nthe Elder found him dividing his money, bal for the poor\nand half for merchandise to ship oversea, and after he had\nfinished he sat down and studied the Torah.\n\nexpounded the verse: \"And Soul suid tothe Keniter\n(2 Sam. 3v, 6). \"The Kenics', he said, 'were the\ndevendants of Jethro, the father-in-law of Moses, and were\n40 called becaus they made for themaclves a nest (Kn) in\nthe wilderness, in order to study the Torah; for the study of\nthe Torah does not requite husures oF merchandise, but\nonly labour day and night. Hence they left the luxuries of\nJericho and removed to the wilderness. Now, of Jethro iis\n'written, \"And Jetheo, Moses' fatherinclaw, took a burnt\noffering and sacrifices for God\" (Ex, xv, 13), This shows\n'that hs offering 96] was highly esteemed in the sight of God,\nand therefore \"Aaron and all the elders came to eat with\nMoses fatherirlaw before God\" (Ibid); from which we\nJean that when one brings an offering with trie devotion,\nGod comes to meet him. Now the offering of poor man\nhighly esteemed before God, becaus: he brings to offerings:\n'one the actual szeries, and the othe his cwn flesh and blood,\nbecause, though he has nothing to eat himself, he yet brings\n\n2] vavngna (Levericus) 4S\nan offering. A poor man can bring a litle flour and make\natonement; for just as his own flesh and blood were burning\n(jit hunger, so the flour is heated with the oil smeared on\n\nto, Wve learn that any man may bring an offering\nna baking-pan or a frying-pan because it i heated in the\nsame way as he heated 'his flesh and blood with his evil\nfassions and set ll his limbs on fre. The essence of the\nAifering is that is analogous to the sin, and that a man\n'ould offer to God his desires nnd pasion or thi fs noce\nseceptable than all. Blessed are the righteous that they bri\nthis 'offering every day. Yee witha, the actual offving is\nTeter, because it brings blessings on all worlds.\n\n\"He further dscoursed un the verse: Blessed be the Lord\nut of Zion, veho dwelteth at Jerusalem, hallelujah\" (.\n(eeu, 31), He side the Lord blesed from Zion ? Is He\nto blesed from the recondite supernal steam ? What it\nsmeans, however, i thatthe Lord is blessed when the Moon\nis illumined by the Sun and they draw near one another. Or\nagain it may mean thatthe place from which it is known\nthatthe Holy One, blessed be He, i blessed is Zion siti\n'writen: \"For there the Lord commanded the blessing, ete\"\n(Ps cxex, 4)\" Said R, Jose to hin: \"Blessed are thou that\nthou hast attained to all this, and bleed are all those that\nstudy the Torah!\n\nIr tis oBLATION Bk A SACKIEICE OF PEACE OF\nR. Judah discoursed here on the verse: \"And God said, Let\nMerebea firmament in the midst ofthe waters\" (Gen. 1,6).\n'When God created the world', he sai, 'He ereated seven.\nfirmaments above, and in each one stax and constellations\nand ministers to serve, and Chariots one above the other 10\ntake upon themselves the yoke of the kingship of their\n'Master. Some have si wings, some four wings; some have\nfour faces, some two faces, and some one face: some are of\n'fre, some of water, and some of sr. 'Thefrmaments envelop\n'one another lke the skins of an onion, and every firmament\ntrembles from the fear of its Master by whose command it\n'moves or stops. Overall isthe Holy Ong blesed be He, who\n'sustains all in His power and might. Similarly there ate seven\n\n346 ue zoHAR IV [ob-100\n'earths below, [16a] one higher than the other, the Land of\nIsrael being the highest of al and Jerusalem being the highest\npaint in the whole inhabited world. Our colleagues who dwell\nin the South have seen all thi in the books of the ancients\n'and in the Book of Adam. Baween each earth and the next\nis a firmament which divides them from one another, Hence\nthey all have separate names, among them being the Garden\n'of Eden and Gehinnom. The creatures ia them aleo are\ndifferent, corresponding to those above, some with two faces,\nsome with four, and some with one; and their aspects also\ndiffer. Bur, it may be said, are not all men descended from\nAdam, and did Adam then go down to each of these earths\nfand beget sons there ? The truth is, however, that man\nfound only ia thishighest earth which iscalled'Tebel{inhabit-\nced world), and which is attached to the upper frmament and\nto the supreme Name. Hence man is superior to all other\ncreatures. For, just as above there is a highest firmament\nwhieh isthe throne ofthe Holy One, blessed be He, so below\n'on this Tel ie the king ofall, to wit, man. As for the lower\n'ereatures, they are produced from the moisture of the earth\nunder the influence of the heavens, which brings forth\ncreatures of various kinds, some with skins and some with\nshells—red, black, of white, and so forth, none of them\nenduring for more than ten years ar so, In the Hook of Rab\nHamnuna the EMet itis explained further chav all the i\nhabited world is circular like a ball, so that some are above\nand some bdow, and the strange appearances of certain races,\nare due to the nature ofthe ar, but they live as long as other\nmen. Further, there is a part of the world where ii\nwhen in another part its dark, so that some have night while\n'others have day. Also there ita place where itis always day\n'and where there is no night save for a very short time, All\nthis account which is found in the books of the ancients and\nin the Book of Adam is confirmed by Scripture, which says:\n\"L wil give thanks unto thee, for Tam fearfully and wonder=\nly made, wonderful arc thy works\" (Pa. exintxy 45), and\nagain, \"O Loed, how manifoll are thy works\" (Pa ctv, 24).\n'This mystery\" has been entrusted to the masters of wisdorn?\n\"That there ae even earths emlping be another. The Cabbalins,\n\nroa-114) vavigaa (LEVITICUS) rd\nbut is not known to those who mark out boundaries.! $i\nlarly the sea is Full of different creatures, but in all worlds\nthere is no ruler save man and God above him.\"\n\nR. Nehorai the Elder ence went on a ses voyage. The ship\n'wat wrecked in 2 storm and all in it were drowned. He,\nhowever, by some miracle, went down to the bottom of the\nsea and found there an inhabited land where he saw strange\nhuman beings of diminutive size; they were reciting prayer,\nbut he could not tell what they ssid. By another miracle he\n'then came up again. He sid: \"Blessed are the righteous wha\nstudy the Torab and know the most profound mysteries.\n'Woe to those who dispute with them and do not accept their\n'word From that day, whenever he came into the house\n'of study and heard the Torah being expounded, he would\n'weep. When they asked him why he wept, he would sas,\n\"Because I was sceptical about the words of the Rabbis, and\nnow I fear me for the judgement of the ether world.\"\n\nR Judah, commenting on the verse, \"Let there be a\nfirmament in the midst of the waters\", sid: \"Did not that\nfirmament divide the upper from the lower waters there\n'would be conflict between them. But [108] that firmament\nkeeps the peace between them, and the world is established\n'only on peace. God is also called \"peace\"; He is peace,\nHis name is peace, and all is bound together in peace?\nR. Abba said: {sce that this supreme Holy Name is alte=\ngether peace and altogether one, and paths diverge from it\nin all directions.\"* [115]\n\nIr is oBLATION MEA SACRIFICE OF PZACE OFFERINGS.\nRR. Abbe here quoted the verse: \"Awake, O noeth wind, and\ncome thou south, blow upon my garden that the spices\nthereof may flow out\" (S.S. 1¥, 15). \"The north wind', he\nsaid, 'refers to the burnt offerings which were killed on the\nnorth side (sa/on) of the altar, because these stone for the\nthoughts which are in the recesses (mazpune) of man's\n\"The arographar. The passe which ello ihe textes.\nsymboten ofthe forms of thle a the Divine\nevar mane ofthe Deity tothe various es\nthe able the Appen of Yo. a thi easiton\n\n348 THE omaR IY [nb-ge\nheart, \"The south wind refers to the peace offerings, which\n'were killed on the south side of the altar, because they make\npeace between higher and lower, and between the various\n'quarters of the world, 'Therefore the bringer also eats of\ntherm and has a share in them. Of all the offerings, none are\n420 well beloved to God as the peace offerings, hecause they\nbring harmony to upper and lower. Superior tall, however,\nis the incense, becanse itis brought not for sin oF trespass,\nbut for joy, as it is written, \"Oil and incense rejoice the\nheart\" (Prov. axvit, 9), according to our explanation. For\nthis reason the incense was brought atthe same time that the\nJamp was lit (Ex: x48, 7). The peace offerings spread peace\neverywhere and allay strife and wrangling, but the incense\nfastens the bond of faith,\" [128]\n\n'When R. Hiokiah was studying with R. Texac, they once\nrose at midnight to study the 'Torah, K. Isaac discoursed on\nthe verse: \"Bebold, Bless ye the Lord, all ye servants of the\nLord, which by night stand in the house of the Lore\" (Ps.\nxxl), 1), \"This verse', he said, 'sa tribute to all true\nbelievers. And who are the true believers? Those who study\nthe Torah and know how to unify the Holy Name in the\nfiuting manner. [136] When a man ses at midnight to study\nthe Torah and the North Wind awakes, then a certain ind?\narises and praises the Holy One, blessed be He. And with\nHer arise thousands and myriads (of angels] who all com-\n'ence to praise the holy King. But they al fall nto silence\nin order to listen to those who study the Torah, and they\nproclaim: \"Behold, bless ye the Lard, all ye servants of the\nLord\", as much as to say, *You bless the Lord, you praise\nthe holy King, ye erown the King.\" And hat Hind adorns\nherself with that man and stands before the King and says:\n\"See the son with whom I am come before thee, with whom,\n1 approach thee.\" 'Their blessing is real blessing, a8 it\n'say5, \"Lift up your hands in (to) holiness\" (bid.) What ix\n\n'the pasa which flame in the tat resumes the dicunson af he\nrelation ade nares of the Dis othe arouses sd meen a\nserve arrangement. Ths spain is foamed by a eaage ehmparing\n'he en Comumaniments othe te \"Wor fhe Creation by + Rah\nforced oterpretaom, The Skin\n\nsye-138] varugra (Levitices) 349\n\"holiness\"? The supernal Place from which issues the source\n'of the \"deep stream'. When a man has come s0 far, they\n'proclaim over li, \"he Lord bles thee from Zion' (id);\nfrom the place in which the Community of Israelis blessed,\nfrom there He will furnish thee with blessings. Also, \"thou\n'shalt see the good of Jerusalem\" (Ps, cexvt, 5), to wit, the\nblessings that reach t from the King through that holy grade\nof the Righteous One.\n\nTe A souL 818, exc. R. Jose said: 'How greatly should\nmen take heed not w sin before their Master, for every day\naaherald goes forth proctaiming, Turn your hearts, ye peoples,\nto the holy King, be on your guard against sin, arouse the\nholy soul which He has given you from the celestial holy\nplace. For so we hive learnt, that shen the Holy Ons,\nblessed be He, draws forth a soul to send it down to earth,\nHe impresses upon it many warnings and threats to keep His\n'commandments, and He also takes it through a thousand\nit worlds to see the glory of those who have devoted\n'themselves to the Torah, and who now stand before the\nKing ina robe of splendour inthe form which they possessed\nin this world, bebolding the glory of the King and crowned\n'with many diadems, When its time comes to descend to earth,\nit makes its abode in the terrestrial Paradise for thirty days\nto see the glory of the Master of the righteous, and then\nascends to their abode above and afterwards comes down 10\neutth. [13] Before it enters into the body of a man, the holy\nKing crowns it with seven crowns. If tains ia this world and\nwalks in darkness, the Torah ia grieved for it and says, All\nthis honour and all this perfection has the holy King delivered\nto the soul, and she has sinned before Him ! And what if she\n'does sin ? We learn the answer, continued R. Jose, 'from\nthe verse which says, \"Until the day be cool and the shadows\nfee away\" (SS. 11,17). \"Until the day be cool\": this it a\n'waming to the soul to repent and purify itself before the day\n'of this world shall cool off and be followed by that awful day\n'on Which God shall eall her to account: when she depars\nfrom this woeld. \"And the shadows flee away\": this refers\ntothe secret known to the Companions, that when a man's\n\n350 'THE Z0HAR IV 35\ntime comes to leave this world, his shadow deserts him.\nR. Eleazar says that man has two shadows, one larger and.\n'one smaller, and when they are together, then he ie truly\nhimself. 'Therefore a man should review his actions and\nrectify them before his Master and confess his sins, because\nGod jg called merciful and gracious, and He receives those.\nwho return to Him, Henee he should repent before the\nshadows flee away, for if he only does so when he is already\nunder arres, this is indeed repentance, but no: so acceptable.\nFor when the day arrives for the soul to depart from the\n'world, the Holy One, blessed be He, looks sadly at her and\nsays: \"IF 4 soul sin although it hath heard the voice of\n'adjuration' —for did T not adjure her by My Name not to be\nfalse to Me, and testify against her when she went down to\nearth ? And he isa witness\" (Ibid. truly so, for many times\n[testified against him to keep my commandments. Therefore\nsince the man is a witness, when he returns to the King and\neither \"see\" or \"knows\"—-sses, that i, his sins and ponders\nfon them, or knows for certsin that he has.committed some\n'ransgression—then, 'if he do nat utter it that is, if he do\n'not confess his sins before his Master, when he leaves this\nworld 'the shall bear his insquity\". And if that ie 60, how\nshall the doors he opened to him and how shall he stand\nbefore his Master? Therefore itis writen, \"When 3 soul\nsinneth, ete.\"\"\n\nRR Abba cited the verse: \"All this is come upon us, yet\n'we have not forgotten thee, neither have our steps declined\nfrom thy way\" (Ps. xiv, 10). \"The word \"this\" *, he said,\n'where we should have expected \"these things\", alludes to\nthe celestial judgements; all these, says the Psalmist, have\ncome upon us, and yet we have not forgotten the words of\nthe Torah, From this we learn that whoever forgets the\nwords of the Torah and is not willing to study is like one\nwho forgets God, forall the Torah is the name of the Holy\nOne, blessed be He, And wheever deals falsely with the sign of\nthe holy covenant which is imprinted on ims like one who\ndeals falsely with the name of the King, for the very name\nof the King ix stamped on him, Further, the Torah is bound\n'up with ths, and whoever keeps this covenant is like one\n\nagh-t4] vavigaa (Leviricus) 351\nwho keeps the whole Tora, and whoever is false to iis ike\n'one who i false to the whole 'Torah. So, until Abraham was\nfircumeised it was not writen of him that he Kept the\nhole Torah, but after he was circumcised it says of him?\ncause Abraham obeyed my voice and kept my charge,\n'my commandments, my statutes and my laws\" (Gen. xxvt, 5).\nSo, too, with Isaac (14a); and Joseph, too, because he\n'guarded this covenant, was rewarded with the ox, which is,\nthe frat of offerings, a i says\nmajesty is his (Deut. xt, 1\n\"Why was he blessed with that\n\nof the right, as itis writen, \"The face of an ox was on\nthe left\" (Beek 1, 10)? He replied: \"That he might\n\npartner ofthe one eluewhere called \"cow\", and that Joseph,\nbecause he guarded the covenant, became sttached to these\ntwo grades\" Said R. AbbacThis shows that whoever guards\nthis sign attaches to himself these two grades to protect him\n\nthe gateway to all the heavenly doors, the di\na inked with the Holy Name. Also, the blood which\nlows from the child is preserved before the Almighty, and\nwhen punishment impends over the world, God looks at\nthat blood and delivers the world. We have learnt that through\n'that bloo¢ the world is based on fovingkindness (feted), and\nall worlds are established' So R. Simeon expounded the\nwords: \"If not for my covenant day and night, etc.\" (Jer,\n'xxx, 29), saying: \"There are two Crowns linked together,\nthey being the gateway to all other Crowns: one is Justice\nand the other is Mercy, one male and one female, one white\n'and ane ced, 'This covenant takes hold of both of them,\nlovingkindness and judgement, day and night. Hence it is\ncalled \"day and night\", because it takes hold on both, 'Thus\nhhe who isable to keep thiscovenant without fail and offends\nnot against tall his days takes hold of day and night and is\n'rewarded in two worlds, in this world and the world to come.\n\n3 Tur ZomAR Iv [eaa-n46\n\"Therefore Abraham was called \"perfect\" (Gen, xmt, 1), but\nnot before he had attained both, day and night, and this was\nonly after he was circuncised.\n\naid R, Eleazar to him: \"We have Jearot that when a\nire crema nd sr ender twee\n\n1h, he is called ger zedek (a proselyte of righteousness),\n'hut no:more, which means that he is privileged to enter into.\n{4d} the crown of righteousness, and you say that he attain\ntw \"day and night\"? He replied: 'Eleazar, my son, you\ncannot compare one who comes from the holy root and the\n'sock of truth to one who comes from an evil stock and from\n'an abhorred root, OF Ise it is written, \"I planced thee a\nnoble vine, wholly right sed\" (er. 1,21), whereas ofthe\niMolatrous nations it s writen, \"whose flesh as the flesh of\n'asses and whose issue is like the issue of horses? (Ezek,\ntt, 20). Therefore Israel, who are holy, the seed of truth,\nthe stock which has been established at Mount Sinai, where\nail their filth was removed from them all enter ito the\ncovenant of day and night to be wholly perfected, but for\nthe other nations itis hard to remove their pllition, even\nafter three generations, Hence the expression, \"proselyte\nof sedek! (righteousness) \"And so', said Rab Hamnuna the\nlder, 'Gentiles before they are circumcised abide in the\nlower crowns, which are ot holy, and an impuce spirit rests\non them, When they are converted and circumssed, they\nbide in a holy erown which is above the lower crowns, and\na holy spirit rests upon them. But the Israelites who are\nholy. sons of holy parents. who have been established at\n'Mount Sinai an have entered into the perfect faith, 30 soon\nax they are circumcised attain to all!\"\n\n[Jose suid: \"Te is writen, \"For this is as the waters of\n'Noah unto me (sa. Lt, g). Why have we here the expression\n\"waters of Noali\" and not\" waters of the flood\"? The reason\n'sthat when mankind are sinful and there isa righteous man\nin the world, God speaks with him in order that he may pray\nfor mankind and obtain forgiveness for them. God first\npromises to save him alone and destroy the rest. Now the\nproper thing fora righteous man to do at such a time is to\n\n\"es they are atch ott thi re,\n\nagbasa vavitna (uevrrreus) 353\nforget himself and espouse the cause of the whole world in\norder to appease God's wrath against them, as Moses did\n'when Israel sinned. When God, however, said to Noah,\n\"the end of al fesh is come [x59] before me\", Noah replied,\n'And what witt thou do to me P\", co which God replied,\"\nwill establish my covenant with thee, make thee an ark of\n'gopher wood\". So Nosh did not pray for the world, and the\nwaters came down and destroyed mankind, and therefore\nthey are called \"the waters of Noah'\nR. Jose continued: 'Whit is the meaning of \"his (sth)\nto me\", in the verse quoted ? Said the Holy One, blessed be\n, The waters of Noah have caused me to reveal sth in the\n'world, ac i everson, \"ath this) the sign of my covsmant\n'with them, my bow have Tset in the heaven\" (Gen. 1%, 12,\n1), as much as t say, thee is none who heeds the glory of\n'Name which is alluded to by the word soth. Hence it it\n'one ofthe signs of a santly and virtuous man tha the rainbow\n'does not appear in his days and the world does not require\nthis sign while he is alive, Such a one is he who prays, for\nthe world and shield i, like Rabbi Simeon ben Yocha, in\n'whose days the world never required the siga ofthe rainbow,\nforhe was himself a sign. For if ever punishment was decreed\naginst the world he could annul it. One day he was sitting\n\"at the gate of Lyedda when he lifted up his eyes and saw the\nTight of the sun darkened three times, and black and yellow\n'pots appearing in the sun He said to his son, R, Eleazar:\n'Fellow me, my son, and tus see what happens, for of a\nsurety some punishment is decreed above, and God desires\nto let me know. For such a decree is kept in suspense thirty\nda, and God does not extry it out before making itAnown wD\nthe righteous, as i is written, \"For the Lord will do nothing.\nbut he revealeth his secret to his servants the prophets\"\n(Amos ttt, 7)' They came into a vineyard, where they saw\na serpent advancing like « coil of fire along the ground.\nR. Simeon shook his garments and brought his hand down,\n'onthe head of the serpent, which ehen came toa hall, though\nits tongue was still moving, He sai to it: \"Serpent, serpent,\nigo and tell that upernal Serpent that R, Simeon i stil alive.\"\nTe then put its head into a hole in the ground. He sad\"\n\n354 'THE ZOMAR IV fase-ts6,\n'ordain that just as this serpent has returned to its hole in the\n'ground, so the supernal one shall retura to the hollow of the\nseat abyss.\" R. Simeon thea began to pray. As they were\npraying they heard a voice say: \"Ve ministers of evil, return.\nto your place; ye band of rifflans, abide notin the world, for\nR. Simeon ben Yochal annul: your power, Happy art thou,\nTR, Simeon, that thy Master is aoliitous for thy honowr at\nall simes, above that ofall other men.\"\" By this time he saw\nthat che sun vas shining\nHe said: \"Surely the world issafe again i\nfia hoot an expounded the eae: \"For the Lond a High\nous, he loveth righteousness, the upright shall behold his\nface\" (Ps. x1, 8). 'God, he sid, 'loves to do righteous acts\n'when the upright behold his face, that is, pray to him for\ntheie needs. According to a more esoteric explanation, the\nverse means that the 'days of antiquity' (yeme kedem) of the\nAncient Unrevealed Holy One and the 'days of old' (yeme\n'lam of the Small of Countenance, which are called 'his\nface', see with direct glance the most precious of sights. For\n40 we have arnt, that when the Holy One, blessed be He,\nlooks upon the works of men and sees that they are good, then\nthe Ancient Holy One is revealed in the Sinall of Counten-\nance, and all the countenance of the latter beholds the hidden\n'countenance and is wholly blessed, since ther look at one\nanother directly without turning to the right or left [158] and\nthey water one another until all worlds are blessed and all\nbecome one, so that 'the Lord is one and hie name ix one'.\nBur when sin is rife in the world, the Ancient Haly One ie\nhidden and they do not look st one another face to face, and\npunishment is let loose on the world and the thrones are\n'ast down and the Ancient of Days is hidden and does not\nappear, so that sinners turn mercy into judgement.\n\n'We have learnt a8 follows. From the side of the Mother\nissue emissaries of punishment who are armed. with the\n'clubs of Gehurak (Severity), and prevail over Merey, and\nthen the worlds are defective and there is conflict between\nthem. But when men amend their ways below, punishment\nis mitigated and removed, and mercy isawakened and prevails\n'over the evil which arose from stern judgement, and then\n\n156-168] varngna (Lavericus) 355\nthere is joy and consolation, as itis written, \"And the Lord\nwas comforted of the evi!\" (Ex. xx, 14), When judgement\nis mitigated, all the Crowns return. to their places and the\nhey are restored to the Mother, and this i called repentance\n(teshubat, lit. turning), and the world js forgiven, since the\n'Mother s in perfect joy.\" (164)\n\nR. Abba was once siting before R. Simeon, when R,\nBleazar entered. R. Simeon thereupon quoted the verse:\n\"Phe righteous shall Nourish Hike the pain ttee, etc.\" (Ps.\neit, 12), \"The palm', he said, 'is the slowest ofall tees\nmature, taking seventy years. The reason why the righteous\n'is compared here to the palm tree is one which the Com-\n'anions are reluctant to reveal, although itis indicated by\nthe Scripture, It has to do with the exile of Babylon, when\nthe Shekinah did not reuun to its home till seventy years\nhhad passed, The \"righteous\" here isthe Holy One, blessed\nbbe He, asin the verse, \"For the Lord is righteous, he loveth\nrighteousness\" (Ps. xt 8). He is also compared fo a cedar,\nas in the verse, \"Excellent as the cedars\" (S.S, 15). \"He\nshall grow in Lebanon'; this isthe supertal Eden, of which\nit is written, \"No eye hath seen, O God, save thine\" (Is.\ntext, 4). This Cedar shall grow in that exalted place; and this\nshall bein the lst exile, when God shall be like that cedar\n'which is long in coming up, but once it comes up grows in x\nday, and'at the beginning of the next day-already provides\na shade against the sun, \"They shall be planted in the house\n'of the Lord\", at the time of the Messiah; 'and flourish in\nthe cours of our God, at the resurrection of the dead;\n\"They shall still bring forth fruit in old age\", on the day\n'when the world will be waste \"and they shall be full of sap\nand green\" afterwards; [165] and why allthis? \"To show\nthatthe Lord is upright he is my rook and there is n9\n'unrighteousness in him\n\n\"The pase whic flows fe writen in 0\nould be hardly posse 16 eonvey is meaning\noink as that sn (spec te sn of uhm uncoer the raed.\ntest of Be Mother (Binh and repentance te everng-p aan\n\"Fee word irda (rering sb espe may ening he\n{igh from the Ancient Holy Onto retrn to the Sal of Coumtnance\n\n396 'THe ZOMAR IY (166-170\n\nRR Simeon further diteoursed on the verse: \"A froward\naman seattereth abe strife, and a whisper separateth chet\nfriends\" (Prov. xv, 28). © \"The frowacd man seattreth\nabroad strife\", as we have said, that sinners cause a blemish\nabove; \"and a whiapererseparateth his friend that i, he\nSeparaeth the Matton from the Holy One, blessed be He,\n40 that He is not called One, for He isnot called One save\nwhen they ae in uni, Woe to the wicked who cause separa-\ntion above ! And happy are the righteous who stablish the\n'upper realm, and happy are the penitent who restore all\n'ings to thie places Hence we have leat that tothe place\nreserved for penitents even the wholly righteous cannat\naun, For the former are established in an exceeding high\nplace, the place from which the Garden is watered, whereas\nthe later are established only in the place called \"righteous\".\n'The former bring the water from the supernal place of the\ndeep river to that place which is called \"righteous\", and\nthe latter tansinit it fom that place where they abide th\n'world, Hence the former are higher and the later lower,\nHappy isthe lot of the penitent, and happy isthe lot of the\n'wholly righteous, since through them the world is able to\nexist (174)\n\nTr THE ANOINTED PRIEST SHALL SIN 50 AS TOURING\nQUILT ox THE PEOPLE, R. Abba cited here the verse:\n\"Tell me, O thaw whom my soul loveth if thou know not,\nO fairest among wonen, go thy way forth, ete.'(S.S. 1,7, 8),\n\"The Companions', he said, 'have explaised these verses in\nreference to Moses at the time when he departed from the\nworld, asi says, \"Let the Lord, the God of the spirits of all\nflesh, appoint a man over the congregation... who shall go\n'out before them, ete.\" (Num, xavil, 16). We may also,\nhowever, suppose them to be addressed by the Community\nof Israel tothe Holy King. In the Book of Rab Harnnuna the\nElder itis writen that so long as the Community of Israel is\ninthe Holy One, blessed be He, the latter, 10 to speak, is com-\nplete and pleased with himself from sucking the milk of the\nsupernal Mother, and from that draught He waters all the\nothers and gives them suck. We have karnt also that R-\n\n370-178] Vavinna (Leviticus) 357\nSimeon stid that as Jong as the Comimunityof Isae sin the\n\"Holy One, blessed be He, the latter is complete and joyful,\nand blessings abide in Him and issue from Him to all the\nthers, but when the Community of Israel is notin the Holy\nOne, blessed be He, then, as it were, Blessings are withheld\nfrom Him and from all the others. The secret of the matter\nis that wherever male and female are not found together,\nblessings do not rest. Hence the Holy One, blessed be He,\nlaments and weeps, as it says, \"The Lord shall mightily\nroar over his fold\" (Jer. xxv, 30) And when [174] the\n'Community' f Israel Went into exile, she said to Him \"Tell\nsme, 0 thou whom my soul loveth, how shalt chou fed thy-\nself from the deep river that ever flows, how shalt thou feed\nthyself from the light of the supernal Eden, how shalt chou\nfeed all the others that depend on thee, just as I too was fed\nfrom thee every day and water all those below, and Israel\ntoo were fed by me? And now how shall Ibe ax one that is\nveiled, as one that fainteth without Blessings for lack of the\nblessings that I require and have not ? How shall The able\n1 lead without feeding the flocks of thy companions, to wit,\nTsrac, the children of the patriarchs, who are a holy chariot\nabove ? To which the Holy One, blessed be He, answers:\nLeave this to me, forthe secret thereof is with me. But if\nthou knowest not, heré isa course! for thee. Go thy way by\nthe footsteps ofthe lock, to wit, the righteous who are tod\nden underfoo, and for whose sake I will give thee strength\nto rise, and feed thou thy kids, to wit, the school children\nfor whose sake the world is preserved, and who give strength\nto the Community of Israel in exile, beside the shepherds!\ntents, the schools in which the 'Torah is ever to be found,\n'Or the last worcls may be explaned thus. When there ar in\nthe world righteous men and chilieen learning the 'Tors,\nthen the Community of Israel can exist with them in exile but\nif not, God forbid, then neither She nor they can endure,\n'And if there are any righteous, thea they suffer first [fr the\n'sing ofthe age, and if not, then these kids for whose sake the\n'world is preserved suffer first, and God takes them from the\n'world although there is no sin in them. And not only this,\ntout He also banishes from Hinself the Community of\n\n358 'THE ZOMAR IY [7-180\nTrae! and She goes into exile. Hence it is writen, \"If the\nanointed High Priest shall sin ao as to bring guilt on the\npeople\", or rather, \"on account of the guilt of the people\",\nfhe word yeheta (sin), meaning here \"wahhold his kindness\nand exercise judgement\nR. Isaac cited the verse: \"Remember Abraham, Isaac,\nand Israel thy servants\" (Ex. xvctt, 13). Why', he asked,\n'is it not written, \"and Isaac\" ? The reason is, as we have\nlearnt, that everywhere the \"eft\" is embraced inthe\n\"right\", and the eight has been strengthened so that it can\n'embrace the left, and therefore the ward Teaae ie not separ-\nated from Abraham, But the text goes on, \"and Israel\", be-\n'eause Jacob clasped both of them and ves perfect in all. The\n'verse proceeds: \"To whom thou swarest by thy own self\"\nGod sore to the patriarchs by the Fathers! above, by those\nwho abide \"in thee\". \"Which I said\"; that is, \"I willed\",\n'a in the verse: \"The Lord said that he would dwell in the\ninherit\n(lit for a world): this isthe supernal world to\nwhich this earth is attached and from which itis nourished,\nand if this earth is put away, why isit? Because of the iniquity\n'of the people.\"\n\nIr-THE ANOINTED PRIEST six, R. Isaac said: \"Thi\nthe priest on earth who has been appointed for divine service.\nIf a in is found in him, then verily it brings guilt on the\n'whole people, and woe to them who are relying upon him !\n[184] Similary, if sin is found in the reader of 1 congre-\nation, woe to those who are relying upon him ? R. Judah\n'aid: 'All the more so the priest, at whose hand all Israel\n'and upper and lover beings are waiting to be blessed. For,\n'as we have learnt, when the priest begun to recite the formulas\nand to bring the offering, all were blessed and joyful. The\n'Right began to waken, the Left was merged in the Right; all\n'were linked together and united, so that through the priest\nhheaven and earth were blessed. Hence he had to bring an\noffering for himseli, that his sin might be atoned for.\" Said R.\nJose: 'We have leaent that through the priest a man's sin is\nThe highest grade\n\n180-188] VaYORRA (LEVITICUS) 359\nstoned for when he brings the ofering. But if the priest\nhimself sing, who can bring an offering and atone for him,\nseeing that he is become corrupt and is not fit to be a source\n'of Blessing Said R. Judah: 'Bur ist not written, \"And he\nshall make atonement for himself and for his house\" (Lev.\n'xv, 6)?\" Said R. Hiya: 'We know that the high priest was\nattached to a certain Place, and the deputy high priest nd\nthe ordinary priest to another. 'Therefore another priest had\nto bring his ofering first that he might ascend to the Place\nto which he vas by right attached, and there atone for his\nsin. If this i not enough, then the high priest brings his\n'own offering, and then the angels all assemble to atone for\nhis sin and the Holy King aasents\"\n\n'Once as R. Eleazar and R. Abba were sitting together, the\nformer said: 'I observe that my father will not listen to any\nrman reading the prayers on New Year and the Day of Atone-\niment unless be has watched him three days previously to\nDurily him; for B. Simeon used to say, \"Through the payer\n(of the man whom I have purified the world receives atone\n'ment. He was still more particular not to accept the shojar'\nblowing of any man who was not Nell acquainted with the\n'ules of the shofar and their inner significance,\n\n\"On this day of New Year) Isaacs crowned, and becomes\nthe head of the patriarchs' Said R. Abba: 'We read the por-\ntin of Teeac (Gen. x4, x41) on thie day, becaise om this day\n'he was bound below and was also united to the One above.\n. Eleazar said: 'On this day Isaac crowned Abraham with\npicky nr veeat, Gand She Lord cried (eceal Ns prone)\nAbraham!\" (Gen, xxi, 1), because the Right Hand was come\npleted and perfected.\" R. Abba said: 'Had not the judgement\nfof Isaac been passed through the place where Jacob abides\nfand annlled thee, it would have gone ill with the world\nBut when it entered into the place of Jacob, and Jacob lad\nhold [18 on it, then the fire sank and the heat was cooled.\nein as if man ina great passion e2es his weapons and goes\n'out to kill someone, but certain wise man meets him atthe\n'door and detains him, and while they are arguing with one\n'another his arger cools down, and instead of going out to\n\n\"thers har Mow on New Veer\n\n360 vie zomaR Iv [186\nKill, he only goes out o reprove. Who was it on whom the\n'man vented hin passion ? Surely the man who stood at the\ndoor !So the Holy One, blessed be He, said to Israel: \"My\nsons, fear not, for I stand at the door; only brace yourselves\nlup on this day and give Me strength. And through what ?\n\"Through the siofar. Furi the sound of the thofaris properly\nproduced and listened to with devotion, then it mounts\nAlofe and the patriarchs crown themscives with it and stand\nin the tent of Jacob. Hence strit attention should be paid\nto the sound of the shfar. Every sound ofthe shofar ascends\nto. diferent firmament, all the denizens of which give place\nto the sound, saying, \"And the Lord uttereth his voice before\nhis army\" (Joe 1, #1). And that voice remains inthe frma-\nment until another voice comes and joins it, and then they\nbboth ascend together to another firmament. And. when all\nthe voices from below are collected and ascend to the highest\nfirmament where the Holy King is, they stand before the\nHoly King and then the thrones are set and another throne,\nthat of Jacob, is Frnly established. In the Book of Raby\nHamnuna the Elder we find: Prayer and the sound of the\nshofar which are produced by a virtuons man with his heart\n'and soul mount above, and the accusers above sre thrust\naway before it and cannot face it. Happy are the righteous\n'who know how to be trity devout before theie Master and to\nestablish the world on this day with the sound of the shofar;\nhence it is written, \"Blessed is the people that know the\njoyful sound (of the sofar)\" (Ps. Lexx, 15). On this day:\nthe congregation most look out for 4 man without blame\nwho krows the ways of the King and how to, honour Him,\nthat he may pray for them and transenit the sound of the\nshofar co all worlds with concentration of thought, with.\nwisdom, and with devotion, that through him chastisement\nmay be removed from the world, Alas for those whose\nminister is not fing, for through im their sins will be\ncalled to mind. But if he is cruly virtuous, then the people\nare justfied through\n\nthem through him,\npriest and Levite were examined as to their character, and\nif they were not found satifactory they were not allowed\n\n186-19@) vavngna (Leviticus) aor\nto minister. Avd so, too, withthe members of the Sanhedrin\nbefore they were allowed ta judge.\"\n\nAND IF THE WHOLE CONGREGATION SHALL ERR, ETC.\n1 Sinieom cite in this connection the verse: \"Rise up, ye\n'women that areat ease andl hear my voice et.\" (Lat NX, 9)-\nHe said: 'A man should be ever solicitous for the honour\nof his Master in order that his som may be without flaw. For\n'when God crested man, He cated [19a] him without fa,\n4s it is writen, \"God made man upright\" (yashar, lit,\ntt) (Eecles. vs, 20). The word man\" (adam) means\nmale and female, the female being included in the male, and\nhence it says \"upright\". Now in the depth of the wrest abyas\nthere isa certain hot fiery female spirit named Lilith, who\nat first cohabited with man, For when man was created and.\nhis body completed, 2 thousand spirits from the lelt side\nassembled round that body, each endeavouring to enter, un~\ntila last a cloud descended and drove them away and God\nssid, \"Let the earth bring forh « ving soul\" (Gen. 1, 24)\nand it then brought forth a spirit to breathe into man, sho\nthus became complete with two sides, as it says, \"And he\nbreathed in hisnostis the bresth of life and the man became\nafiving sou!\" (Gen. 1,7). When man arose, his female was\nid the holy spirit in him spread to each\nif Afterwards God saved the man\nfn two and fakioned his female and brought ber to him\nlike bride wo the canopy. When Lilith saw ths she fed, and\nshe is ail in the cities ofthe sea coast trying to snare man\nkind, And whea the Almighty will destroy the wicked Rome,\nHe will wetile Lifth among the msine, since she is the\nof the world, as itis written: \"For there Liith shall settle\n'and find her place of rest (I, xxxtv, 14), Inancient books\nsays tha she fled from man before thi, but we have learnt\ndiferent, that she associated with man until this soul\n{neshamah) was placed in him, and then she fledto the seaside,\n'where she testo harm mankind.\n\"The remedy is this. When a man unites with his wife,\nhhe should sanctify his heart to his Master and say; \"She that\nis wrapped in «robe is here. Thou shalt not enter nor take\n\n362 THE ZOHAN LY [age-196\n'out; iti nether of thee nor of thy lot. Return, return, the sea\nis heaving, its waves await thee. {cleave tthe holy portion,\nTam wrapped in the holiness of the King.\" He should then.\ncover hit head and the head of hie wifefar a short time. In the\nbook which Ashmedss gave to King Solomon, it says that he\nshould then sprinkle clean water round the bed. Ifa woman\nis suckling a child she should not join her husband while the\nchild is awake, nor give it suck afterwards until time enough\nhas elapsed for walking two miles, or one mile if the child\ncries for milk, If allthis is done, Lilith will never be able to\n'harm them, Happy: are the righteous whom God has taught\nthe secrets of the Torah, of heaven and earth, and all for the\nsake of the Torah, for whoever studies the Torah is crowned\nwith the crowns of the hly Name, and knows secret waysand\nthe mysteries of heaven and earth, and never comes to harm.\n\n\"Now (198] on that day they were commanded concerning,\na certain tree and disobeyed the command. And because the\n'woman sinned first it was decreed that the husband should\nrule over her. And from that time, whenever men sin before\nGod those women from the side of severe judgement are\n'charged to rule over them—those who are called \"the flame\nof the revolving sword\" (Gen. 11, 24), which takes the shape\n'sometimes of males and sometimes of fernales, as elsewhere\nstated, Als for the world when those women have sway !\nWhen the prophet saw Israel perverting their ways and\nsinning before their Master, he exclaimed: \"Ye women that\nare at ease, how can Fe rest, how can ye stile in the world ?\nRise!\" as has been explained elsewhere.\n\nTt was only suid in the sense in which i was applied\nto Deborah, There is a dictum: Woe to the man at whose\ntable the wife says grace. So when we read that \"Deborah\nJudged Israel a that time\", we might exclaim, \"Woe to the\n'generation which could only find a female ro be its judge !\"\nSeenov. There were two women in the world who composed\npraises to God such as the men never equalled, namely,\nHannah and Deborsh. Hannah opened the gate of faith to\nthe world in the words, \"He raiseth up the poor from the\ndust, ete.\" (1 Sam. 1B). \"To make them sit with princes\":\n\n\"Thee ew ewe here io the ex\n\n18-204] VarHERA (LEVITICUS) 363\nto-wit, inthe place where the princes that is the patriarchs,\nsit above. According to another explanation, however, this\nrefers to Samuel, who was placed on a par with Moses and.\n'Aaron, \"And make them inert throne of glory\": this\nrefers to Samuel, who placed two kings on the throne. Or it\nmay refer 'o God, who causes His servants to inherit His\nthrone, \"They that strive with the Lord shall be broken in\nhati to say, when judgement prevails over merey,\nif then the Holy One, blessed be He, is blessed from the\nSource of the River, then mercy prevails and judgement is\nchecked. \"Ageinse them he shall Ulunder i Heaven\" that\nfs, when the dew from the Ancient Holy One sall ret upon\n'Him and fills His head in the place called \"heaven\", then\nHe breaks the power of mighty judgements. \"And he shall\ngive strength t0 his king\": this s the Holy One, blesed be\nHe; \"and exalt the horn of his anointed\": this isthe Com-\n'munity of nal, Deborah vie praised the Holy King,\n'written: \"Lord, sthen thou wentest forth out of\n'Sir, when thou marchedst ot ofthe fld of Edom\" Gugen\n¥, 1)—spedking in the mystery of wisdom until she began to\npraise herelf, saying, \"Until tat { Deborah arose, that I\narose, a mother in Israel.\" 'Then the spirit of prophecy left\nher, sothatshe had tosay tohersef, \"Awake, awake, Deborah,\nfaovake, awake, utter a song\" (id. x2). AIL this hi\n'when the men were sinful and not worthy thatthe spirit of\n'prophecy should rest upon them. [20a]\n\n'ANo 1F Tie WHOLE CONGREGATION OF LsRAEL stALL.\n'ea, Etc, This has been explained to mean, \"err in iter\npreting thelaw\". The \"congresaion\" ('adatk) refers to those\n'who were in Jerusalem, from whence instruction went forth\nto all the people, o that if those who were there erred the\nWhole people erted. AND THE THING BE Hib FROM THE\nEYES OF THE ASSEMBLY: the \"eyes\" of the assembly are\nthe Sanhedrin who were appointed over Israel\n\nR. Hiya and R. Jose were once walking together when the\nlatter ssid: 'Let us expound words of the Torah, words of\nthe Ancient of Days.' R. Hiya thereupon began with the\nverse: \"acknowledge my sin unto thee, te\" (Ps. Xxtt, 5).\n\n364 ramm zoHAN 1 [2oa-z0b\nHe said: 'From this we learn that a. man who conceals hi\nsins and does not confess them before the Holy King and\nbeg far mercy is not allowed ta enter the door af repentance.\nBut if he sttes them openly before God, then God his pity\n'on him andl merey prevails over judgement, all the more so\nif he weeps, for tears open all doors. 'Thus the confession of\n1g honour to the King by making mercy prevail over\njudgement, There seems to be a certain redundancy of\nexpression in this verse, ae it would have been sufficient to\n'sy, \"I will confess my transgressions to the Lord'; and\nhere, too, weshould have expected \"to. thee\" instead of \"tothe\nLord\". Bur, indeed, these words ike all David's words, were\nuttered in the holy spirit. He was addressing the Kingdom.\n'of Heaven [Maliuth], for sbe is the intermediary between\ncarth and heaven, and whoso asa petition of the King must\n'make it how to her frst. Hence David said l will cho\nledge my sin to thee, the Kingdom of Heaven, and mine\n'iniquity have 1 not hid from the Righteous One of the uni=\nverse, and I said, I will confess my sin to the Lord, to wit,\nthe Holy King to whom all peace belongs.\" 'Then it goes on?\n\"And thou forgavest the iniquity of my. sin\"; this was in\nthe highest realm, the place where the Ancient Holy One\nabides. 'Thus this verse includes all; and in the same way,\nwhoever prays to the King should unify the Haly Name in\nhis thought, ranging from lower to upper, and from upper\n'to lower, and linking all together, and then his prayer wil he\n'granted.' Said R. Jose: 'Who has the skill to pray like King\nDavid, who used to keep watch at the gate of the King ?\nSaid R. Higa to him: 'Assuredly i isso, and therefore the\n'Torah has teught us the ways [208] ofthe Holy King that we\nmay know how to seek him, a8 ic says, \"After the Lord your\nGod ye shal walk\" (Deut. xt 4). f\n\nR. Jose then discoursed on the verse: \"A yoice is heard in\nRamah, lamentation and weeping, ete.\" (Jer. sxxt, 15). \"We\nIhave learn' he sad, 'that on the day when the Sanctuary of\nearth was lid waste and Israel went into captivity with mill-\nstones on their necks and their hands hound behind them,\nand the Community of Israel was banished from the house\n'of her Hustand to follow them, when She eae down She\n\n208] VavneRa (LeviTteus) 365\nsaid: \"Iwill po in front and weep for my home and my chil-\n'dren ani my Husband.'* When ahe came down and saw her\nhome devastated and the blood of saints spilled in its midet\nland the holy shrine and temple burnt, She lifted up her voice,\nand higher and lower angels fll a-quaking and the voice\nascended to the place where the King abode, and the King\n'was minded to turn the world into chaos again. Thereupon\n'many armies and hosts went down to meet Her, but She\n'would not accept consolition. Hence itis writen, \"A voice\nis heard in Ramah, Rachel weeping for her children because\nthey are not\"; or, as we should rather translate, \"He is not\"\n(evennu, refersing to the Holy King who had gone aloft\nand was notin her midst\" R. Hiya asked: 'From what place\nddid She begin to. go into exile?\" He replied: 'From the\nSanctuary, where Her abode was. Aftervards She went all\nround the Land of Israel, and when She let it She came into\nthe wilderness and remained there three days. She took Her\narmies and hosts and the denizens of the King's palace and\nexclaimed regarding herself: \"How doth she sit solitary\"\n(Lam, 1,1) R. Hiya and R. Jose wept, Said R. Jose: 'Israel\nwere not exiled from their land, nor was the Temple de-\n\"stroyed until they were all sinful before the King, the heads\n'of the people being foremost in sin, as it says: \"O my people,\nthey which lead thee cause thee to err, and destroy the way\n'of thy paths\" (Isa, 1m, 12)> for, when the heads of the people\nsin, all the rest follow them.' R. Hiya learat the same fesson\nfrom the verse; \"And if the whole congregation of Israel\nshall ere\". 'Why do they err?\" he said. 'Beeanse \"the thing\nfs hidden from the eyes of the assembly\", the \"eyes\" being\nthe leaders whom all the rest follow.\"\n\n'They then went on their way and came across a certain\ngrassy svard, with a steeim running past, 90 they sat down\nthere, As they were sitting, 2 bid Rew past them with 2\n\n'Let ws get up, for assuredly\nSo they got up and went on,\n'Turning their heads they saw robbers running after them.\nProvidentially they saw in front of them a rock with a cave\nito they went inandsat there the whole of hat day and night\n\"A \"runners\", The rference in ether ine to vbbers\n\n366 crite 2oHAR IY (eob-21@\n\nR, Hiya discoursed on the verse: \"Therefore fear not,\n(© Jacob my servant... for lo, I will save thee from afue\"™\n(Jer. xxx, 10). \"The word \"afar\" here', ke suid, \"is used\nthe same sence a in the words, \"From afarthe Lord appeared\n'unto me\" (Tid. xt, 3), and refers to the deep source of the\nRiver, the place where it isues forth. \"Jacob shall return\":\nJacob is here « name of the Holy One, blessed be He, who\nwill yet return to join the Community of fsracl. \"And shall\nbbe quiet\": this refers to Yesad, \"And at ease\": to make his\nabode there. \"And none shall make him afraid\": of Isaac\n(Geburah), (axa) And now the Holy One, blessed be He, has\nSelivered us from afar and hidden us inthis place in quiet\nand exsc, and there is none to make us afraid; for when God\ndoes a miracle He does it completely.\"\n\nR. Jose discoursedon the verse: \"And Barak said unto her,\nthou wilt go with me then T will go, et.\" Judges v8). He\nsaid: \"Barak reasoned thus: Because the holy spirit rests\nupon her I shall be delivered through her merit and shall\n\nme to noharm, Now if Barak eould feel safe in dependence\nfn. female, how much more o we who have the Torah with\nus, which isthe name of the Holy King !\n\n'So they remained in the eave all that day, When sight\ncame, the moon shone into the eave, and two merchants\npassed by with assesladen with wine and food for themselves.\n'They said to one arother: \"Let us stop here, and give food\nand drink to the arses, and go into the cave\" Said the other:\n\"Defore we wo in, explain ths verse' He said: 'Which one\n\"Trefer, he stid, 'to the verse, \"I will praise thee for ever\nbecause thow hast done\" (Ps. txt 10). Done what ? fe also\nsays, \"Because thou art presence of thy saints\"\n(Ubid.). Why only in their presence and not that of others ?\nHe could not give him an answer. 'Alas', he suid, 'that forthe\nako of my business I have neglected the Holy One, blessed\nbbe He.' R: Hiya and R. Jose, who heard them from the eave,\nrejoiced, 'Did not I tell you', said R. Hiya, 'hat when God\ndoes a miracle He does not do it by halves ? So they went\n'ut, and R. Hiya immediately addressed them with the verse:\n\"Peace, peace, to him that is far off and to him that is near\"\n(tsa, uv, 19). \"The near and the fa', he sad, 'are one and\n\nareca] vavinna (LEvirscus) 3\nthe same, nanely, the penitent who was frst far from God and\nhas been brought near. Also, when a-man is far from the\n\"Torah he is far from God, but if he draws near tothe Torah,\nGod draws him near to Himself, Now, therefore, join us and\ncome into the eave.' So the merchants joined them, having\nfirst tethered their asses and given them food. Then they all\n'Went out to the mouth of the cave, and one of the merchants\nid: 'Since you are scholars, explain to us this verse: \"T\n\\ill give thee thanks forever because thou hast dane [made]\n'and Til hope ete.\" R. Hiya answered: \"Tt means, because\nthou hast made the world; for because of this world which\nGod has made and established, man must thank Him every\nday. As for the words, for thow art good before thy suits\",\nthis is indeed so, since the name of the Holy One, blessed be\nHi, is good before the righteous but not before the wicked,\nday and do not study the Torah Said\nI very good, but [have heard a word irom\nIhekind the wall a5 they aay, which T am afraid to disclose\n\"Thereupon R. Hiya and R, Jose said to hitn: 'Speak ous, for\nthe Torah isnot an inheritance for one place only. So he\n'said to them: 'One day when I went to Lydda, on entering\nthe town T stood behind the wall of a house in which was\nR, Simeon, and I heard him expound this verse, \"I will\npraise thee because thou hast done\", thus. The words \"L\n'wil give praie to thee\" were addressed by King David to\nthe Holy One, blessed be He, for that last world which He:\nhhas made (Malkuth]; for David attached himself to that\nworld and through it attained to kingship. \"I will wait on.\nthy name, frit is good': this is the Holy One, blessed be He,\n'when unified with that-world which is called good\". And\n'when is itealled good ? When itis in the presence of thy\nsaints, or rather, \"lovingkindnesses\"! for when these are\nfilled from the goodness of the stream issuing from the\nAncient Holy One, then Yeuad is called \"good, and the\nHe {Yesod} establishes this latter world and all is blessed,\nHence David waited for this grade to illumine the world to\nwhich he was atached.\" R- Hiya and R. Jose came up to hima\nsand kissed him on his head, Said R. (216) Hiya: \"Who shall\n'Rea bea fo hae,\n\n368 THe zOMAR IV ay\n{over thine eye in the dust, OR. Simeon, for thow art in\nthy place and thou shakes the highest mountains, and eyen\nthe binds of the heaven rejoice at thy words. Alas for the\nworld when thow shale depare rom i\n\n\"The man resumed: \"Atthe same time I heard hi expound\n\nthe vers, \"Now therefors, O God, hearken unto the prayer\n\nfor aiy Lard's\n(adam) sake\" (Dan. 1%, 17) I this mame Were the highest,\nit would be in place here, as though one were to say, Do it\nfor the ske ofthe king. But we know that this name signifies\nonly the place af judgement, from which judgersent issues\nto the word, Can a man aay' to aking, Do for thesake of thy\nservantar something less than thyself ?\"The truths, however,\nthat this name prepares the house forthe King an the sans\ntary below, and when the sanctuary is established below,\n'his names established above: henee itis as though one said\ntotheking, Bul this house and this palace, thatthe Matrona\nrmay not have to abide without the palace\n\nHiya and R. Jose were beside themselves with gladness\non that night, fcr they had eaten, the other merchant ssid\n\"Lill now tell you something om which Ihave been medi=\ntating thin day, in connection with the verse, \"A Pasion of\nDavi when he was in the wilderness of Judah (Ps, Lx 1).\nDavid said this psalm when he was fleeing from his father-\nin-law. Why did he ay, \"Elohim thou arty God\" (Tid. 3)?\nHccause he was akways attached to Geburah, He went on,\n\"A wll eek thee ealy.\" Ho, we may ak, could David sek\nGod early in a distant land, when be was exiled from the\nland whee the Shekinah abides? This shows, tha though he\nwas driven fom there he dd not cease to seek the Holy One,\nbilesued be He. \"My soul thirteth for thee\", because: my\nsoul and my body yearn for thee that I may appear before\nthee and Tam not able, being in a dry and weary land where\n'no water is for so any land called where the Shekinah does\nnot abide,\"\n\nSaid R.Hlya and R, Jose: \"Verily, our way is mide straight\nbefore us' So they wentinto the cave and slept. At midnight\nthey heard the eves of wid animals in the wilderness, x0 they\n'ot up. Said K.Hiya: Teis time to assist the Community of\n\natbasd) ——_vaviga (uevinievs) 269\nIsr] in. praising the King. Let each of us say something\nWhich he has learnt of the Torah. So they all sat down and\nR.Hiya commenced withthe text, For the Chief Murican,\n'set to Aycleth Hashahar, a psalm of David\" (Ps. xxit, 1).\n'Ayeleth Hashahar (ic. ind of the moriing)\"\", he said,\n\"athe Community of Fare who is called loving hind and\napessant dos\" (Prov. 19). Isshe then a hind ofthe morn\ning only and not of all the day ? What it means, however, is\nfind fom that place whith is called dawn\" of which i\n'ays, \"hin going forth is as sure asthe morning\" (Hom, 3)\nSee now. When night al, the dors ofthe upper world ace\nclosed, and those below fall to rest, and the distant ones:\n(demons) awake and fy abour and flit around the bodies of\nsen, but if they se the lileness ofthe Holy King they are\nfs ifmennn thei heds have thought about the Hely King\n'The souls of men ascend exch according to its ssert, ts\nexplained elsewhere. At midnight a herald gives onder and\n'the gates are opened. 'Then a wind arises from the north and\nsarikes (22a) the harp of David, which then plays of itself\nan praises the King, and the Holy One bese be He, hay\nJoqiGs cominaion withthe righteous in the Garden\nEden, Happy is he who avaes t that time and stlies the\n\"Torah he elle «companion ofthe Holy One, blscd be\nHe, and of the Community of laael When day comes, 2\nherald again gives order an the doors on the south side re\n'opened, the sare and constellations ake, and the King\ntakes his seat to hear his praises. Then the Comunity of\nTeruel takes up those words and carries them aloft, and all\nthe Companions cling to her wings, and the words come and\nFest Rikie bonais Cu Kio. 'Thea th Kin gives conammans\nfan they are all writen in book, and the names of tone\nadmit into the palace are recorded in a ok anda thread\n{of grace is woven round them, which is the cow of the\n'Ring, caisingall beings above and below to hears them,\nsothit they enter without tar hindrance into all he gates\nof the King. And even when the executioners of jugement\nare to punish the world, they do not touch sich a one,\nbecause he bears the stamp ofthe King. yehich prolsins him\nto come from the palace of the King. Happy the lot ofthe\n\n7° rite zona ty (axa\nrighteous who study the Torah, capella the tine when\nthe King lags forthe words of the Torah ! The cere ofthe\nnate i thatthe Community of Israel does aot ome into\nthe King's presence save with the 'Torah. So a longas lal\nirthee: oe led stndied the Toeho the Commanty 6h\nTeel abode with them, but when they' egected te Torah\nshe could not stay with them an instant, So when she pre-\nSeated here 9 the King with the Torah ahe ws full of\nstrength and confidence andthe Holy King rejoiced to meet\nher, but when she came wihout the 'Torah, then, 8 it were,\nher strength was enfeebled, Woe to thot who case weakest\natore, and happy those who study the Tora, especially at\nthe time when i need to associate with i the Com=\nsanity of ral. OF uch a one God says, *Thow art my\nservant, Israel, in whom 1 will be glorified\" (Isa, xLtx, 3).\n\nR. Jose discoursed on the verse: \"The burden of Dura.\nOne allt unto-mesout of Sir, Watchmany whit of th\nnight? (sa ax, 11), \"This ers he sid, \"ha lead been\n'expounded in many places, hut can alo be interpreted a\nfollows. To all the other exiles of Teac. term was set and\nthee dration was known teforchand, but the eile of Edom\nSai iedee at phat) to teaiaeiev ine eee\nSas the Holy One, blescd be He: \"One calls to Me fom\ncir\": I have heard a voice from those who are oppressed\nant prorat inthe exile of Sei saying, Watchman, what of\nthe night asking Me what T ave done with My Matrona.\n'Thereupon the Holy One, lesed be He, asembles all His\ncourt and says: \"See how My beloved children fonget their\n'own oppression and thnk only ofthe Matrona, saying to Me,\n'Thou who art called Keeper, how dost'Thow keep Thyself\nand Thy house?\" Then the Holy One, blessed be He, an\nfers them: \"T have not forgotten My. gvardianstip, for I\nwil yet receive Her and he with Her.\" \"The moming, has\n'ome, for at frst He acended aloft to that morning which\nin ever ready for Him, Now it time to be joined to \"the\nnight\". The night, to, is ready, but for your sles i has\ntren delayed. And if you ak why, the anuwer i \"Return,\nto wi, in repentance, and then \"come to Me\" and we shall\n\n\"Bib Rome\n\n220-228] vavnmna (tevitrees) an\nall place ourselves in a row and return to our place,as it is\n'writen, \"And the Lord thy God ill return with thy,\ncaptivity [228] and will return and gather thee from all the\npeoples.\" The word \"return! occurs here wvice—oncerefer-\n'ing to the Holy One, blessed be He, and once to the Com=\n'munity of Israel.\"\n\n\"The merchant then discoursed on the verse; \"When the\n'moming stars sang togetherand all the sons of God shouted\nfor joy\" (Job xxxvin, 7). 'When God', he said 'comes to\nhave joyous communion with the righteous in the Garden\n'of Eiden, everything in the lower (al. upper) world and all,\nlupper and lower angels arise to meet Him, and all the tres\nin the Garden beeae forth into song befuce Him, and even\nthebirds of the earth utter praise before Him. 'Then aflame\ngoes forth and strikes the wings of the cock, and ii bursts\ninto praise of the Holy King and calls to men to engage\nthemselves in the study ofthe Law and in the praise of their\nMaster and His service-—huppy the lot of those who then\nrise from their beds to study the Torah ! When the morning,\n'comes, the gates of the south are opened and healing goes\nforth to the world, and the east wind awakens and mercy\nprevail, and all the stars which are under the rule of that\nmorning\" break out into song and praise the most high\nKing, as it says, \"when the morning stars sang together\".\"\n\n\"The other merchant then discoursed on the verse:\nsoon as the morning was light, the men were sent away\"\n(Gen. xtiy, 3). He sid: 'We have learnt that when morning\n'comes and judgement passes away and Jovingkindness seeks\nto awake, then all who come from that side hasten to their\nplace wo prepare blessings for the workl; and chis is the\nmeaning of the words, \"the morning is light\", \"light\" being\nsynonymous with \"good\". Note the following. series of\ngrades, \"Night\" is one grade, as we know. Then \"morning\nlight\" is another grade, which we also know, a higher grade\n'which always accompanies the other. 'The sun is a third\ngrace known to us which establishes alland gives light to all\n'Thos the \"morning light\" receives light from the sin, and\nfn tuen gives light to the night, 0 that they are all inked with\nfone another. When this \"morning light\" awakes, all men\n\n2 tue tonAn ty fabase\nare laddened and go about their business. And now thatthe\nday has dawned, itis time for us to goon our way.' So R.\nHiya and R, Jote blessed them and kied them on ther\nTends acl ope hemo tie ay. Sei: Hiya Yo He Town\n\"Blesed he' God tho has guided our steps aight | Verily,\nGod sent these men to us. Blessed are they who study the\n\n'Torah and do notnelet i for an instant\nTR: Hiya and R, Jos then left the eave and continued their\njourney. Said R. Jor: Verily, my heart goes out to those\nmerchants\" R, Hiya sid o him: \"tam rot surprised a this\nincident, for inthe days of R. Simeon even the bids uter\ndom, fr is words ae known above snd belo! R. Hiya\nthen quoted the verse: \"And the Lond sid unto Moses,\neho thou shalt sleep with thy father\" (Devt. xxx, 16).\n'Mark thin' he aid As long a Moses was alive, he used\ncheck Isa! from sinning apuinst God, And because Moses\ntwas among them, there shall not be a generation like that\nane fill the Messiah comes, when they shall sce the glory\nof God lke hi. Ar we have Team a handmdsae at the\nRed Sea what even Evil the prophet cid not se, And ifa\nhandmaid saw that, how mich more s ther wives, chit\nsons, the men themacves, the Sanhedtin, the prince, and\nspecially Moses hii) And now when those merchants\ntfthe desert can pour forth uch wiadom, how much more\n40 the wie of the generation, how much more those who\n'and before R, Simeon and learn from hrm (23a) and ow\n'ery much more R. Simeon himeelf whois shove all! Alas\nforthe work when . Simeon shal depart, and the fountains\ncf wiadom shall he cloned, and men thal seck wisdom and\ntherewillbenonetoimpartt, andthe Torah willbe interpreted\nerroneously becaite there wil e none who is acquainted\nSvth wisdom OF that tie it written: \"And ifthe whole\nCongregation of Ie all ere\" Why ? ease \"the thing\nis hidden from the eyes, to wit, the leaders, of the\nassembly\"? Sad Judah: 'God will one day seve the\nhidden mysteries af the Torah, namely, at the time. of\nthe Messiah, because the cath shall ie fal ofthe knowledge\naf the Lord ike a the waters cover the sa\" (Isa. 4,9) and\nip writen, \"They aall tech io' more every man his\n\n330) varia (Leviriens) 33\nneighbour and every man his brother, saying, Know the\n'Lord, for they shall all know me, from the least of ther to\nthe greatest of them\" (Jer. sxx, 34)\"\n\nWen anuuer srewenit, ere. R. Tsase pointed out shat\nthe corresponding clauses referring to the high priest and\nthe congregation begin with the werd \"if'—\"if the anointed\npiest shall sn, etc.\" (Lev. 1¥, 3). \"if the whole congre-\ngation of lara shall ere et.\" (Ibid, 13). \"The reason is, he\nsid, 'that it exceptional for the High Priest to sin, since\nhh feel his responnititity to hia Master and to Terael and to\nill its very exceptional fr the whole\n\nto commit one and the same sin, for if some\n'commit it, others will not. But a prince's heart is uplifted\nbecause of his power, and therefore he is almost bound to\nsin; hence it says here, \"when\", and not \"if\".' R. Judah\nillustrated from the verse: \"And the princes brought the\nnye stones and the stanes to be wt for the ephod and the\nbreastplate\" (Ex. xxev, 27). 'Why', he asked, \"should it have\nbeen left forthe princes to bring these things, seeing that\nthe order had gone forth that \"everyone willing of heart\nshould bring the Lord's offering\" (bid. 4), ineluding \"onyx\nstones and stones tobe set fr the ephod and the breastplate\"\n(Ubi, 9) \"The reason is that God std: Although the free-wil\nig requested from all, vet leave these things to the\nprinces. Why? Because they are boene on the breast of the\n'High Priest. Let the princes whose heart is uplifted bring\nthese stones which are worn on the heart ofthe High Priest,\n40 that he miy make atonement for their pride of heart\nAND HE SHALL D0 UNWITTINGLY ONE OF THE THINGS\nwien THe Lop mis Gon natn ComMANDED NOT.\n'Fo Me DONE: that is, as stated elsewhere, if he transgreses\n\nprecept, IF H15 SIN hE MADE KNOWS TO Ht\n\nbecause in the pride of his heart ke did not notice his\n'but afterwards it was pointed out 1 him and he repented\nR. Judah and R. Jose were sitting and studying the Torah\n'one night, Suid R. Judah: 'I observe that the Torah seems\nclearer by night than by day: how this? He replied: 'Its\nIbecause the Written Law is explaited by the Oral Law, and\n\na rite zonan ty fese-a3b\nthe Oral Law has say by night and is more active then than\nby day. When, therefore tlds sway, the Torah i clearer\"\nJone continued \"Tis written, \"But he sad not, Whereis\nthe God ray maken, who geeth songs in the right\" ob\n'ony, 10), Ab already sated; when the north wind awakes at\nrid, t trikes the wings ofthe cook, which looks to see\nwhat and then forthe sake ofthe honour af its Master\nCalls alo to the ons of men [338] 'Then the fitful arise\nand give strength and power to the Community of Tac,\nand though thin David snd his sons inert the Kingom for\nail generations. Rt ifthe cock calls and men continue 0\nSleep in their beds and do not ie, then lap it wings and\nays, Woe to soandsso who conten is Master, who\ndeserts his Master, and heeds not His honour !When the day\nbreaks a herald proclaims concerning fim, \"He didnot sx,\nis God my maker, who piveth song inthe\n\nto azsist in those praises!\" What isthe meaning of \"my\nMaker\"? Ifa nancies inthe mile ofthe night and engages\nin the chaning of the Law-—for the tne loging i omy at\nnight—ythen day comes the Holy One, blesed he He, and\nthe Commonity of Tact adorn him with a thread of grace\nto keep him tafe from all harm and shed light upon him\namong. both upper and lower beings, and they make\nvery day a new eeature; hence the expression \"my Maker\"\n(Conti, makers), referring to the Holy One and the Com-\nImunty of frat, oF according to another explanation, to\nAbraham and the Community of Isl\"\n\nTr ONE HATH MADE KNOWN To Hist HIS SIN. If who\nhhas made known to him ? And why is it not written, \"if his\nsin is made known to him\" ?'The truths that the Holy One,\nblessed be He, bids the Community of Israel to make known\n'to 4 man the sin which he has committed. And how does\nshe make it known to him ? By chastisement. So, too, we\nhave learnt: Whea a man sine before God and heeds not his\nsin to repent before his Master and throws it behind his back,\nthen his soul goes up and testifies before the Holy One,\nblessed be He. Then the King bids the Community of Israel\nto \"make known 10 him bis sin\", and to chastise him. And\n\naxbaaa) Yavnena (Leviticus) 5\nwhen chastisement comes upon him, then his sprit moves\nhhim to repent and he humbles himself and brings an\noffering: for itis through pride that he sins and forgets his\nSin, Sal R, Jose: Te isso assuredly, and so we find in the\n'ase of David that when he committed the sin with Bathsheha\nand forgot about it, God reminded him, saying, \"Thou art\n'the man\" (2 Sam. xi, 7) Hut fa man wakes at night to study\nthe Torah, then the Torah makes known to him his sin, and\nnot through chastisement, but like a mother who gently\nhides her son, and he does ne ferget, but repents before\nFis Master. Ie rmay be asked, seeing that David also used to\nrise at midnight to study, why was he wamed by chastise\ntment ? The reason is that he transgressed against the very\ngrade to which he was attached, and therefore he required\nto be chastised. His punishment, in fact, ted his crime! he\nsinned agains the holy Kingdom and Jerusalem, and there-\nfore he was driven from Jerusalem and his kingdom was taken\nfrom him, watt [24a] he had made sufficient atonement\n\nIR. Judah asked why David was punished at the hand of his\nson, R. Jose answered: 'As has been explained, because\nanother man would have shown him no mercy. 'ue' sid\nRR, Judah, 'Absalom sought to kil his father and devised\n'worze evil against him than a stranger would have done ?\nAR. Jose said: 'Ihave not heard any answer to this.\" Said R.\nJudah : *T have heard an explanation, namely, that David\n'sinned against Bath Sheba (lit. the daughter of seven), 30\nGod said, \"Lat the son ofthe daughter ofa strange god come\nand avenge her.\" And who was this? Absalom, who was the\n'on ofa \"air captive\" (v. Deut, xx, 10 et sg) R. Jose then\n'quoted the verse: \"The Lord hath sworn by his right hand\nand by the arm of hi strength' (sa, tan, 8) 'Whenever',\nhae said, '1 man sins before God, there isa certain grade above\n'which takes rote ofthat sin to punish i; ifthe man repents,\nthe sin is wiged out and judgement has no sway over him,\nbut if not, that sin is inscribed with that grade, If he sins\n'more, then apother grade takes note of him and concurs with\nthe previous grade, so that he requires a more fervent repent-\nance. IF he goes on sinning, further grades are added till\nthe sumber of five is reached, When the Right Hand is thus\n\nwe tue zonaR wv [eye-ase\ncomplete, the Left Hand concurs withthe Right and menges\ninitandthen there sno further rom for repentance. When\nthe ial judgement i this pronounced, five Ringers are\nJocked in five, the Right Hand in the Let and therfore\nwen God desires to proraunce the fina jdgement, then,\n\"The Lord swears by is right hand and bythe arm of his\nsiren (0)\n\nTy A s0UL, (mesh) comsiT A TRESPASS. R. Isaac\nsaid? \"It has been pointed out that the word mefsk (oul) ix\nhere used advisedly. Happy are the righteous who, have 2\nsuperior portan in the Holy One, blessed be He, the holy\npotion, inthe sanetities ofthe King, because they sanctify\nthemselves with the holiness of ther Master. For whoever\nsunctfies himself, the Holy One, blessed be He, sanctifes\nhim, asi is writen, \"And ye shall sandy yourselves and\nye shall be holy (Lee. x, 44), Ifa man sanctifes himelf\nielow, heaven sanctfes him from above, and clothes him\nWith a boly supersoul (eshamal), the inheritance of the\nHoly One, blessed be He, and the Community of lstal, Te\nis these who ate called \"Sons of the Holy One\", as it is\nteritten, \"Sons ae ye to the Lord your God\" (Deut. x1, 3).\nIe is wriven, \"Let the earth bring forth a living soul\" (Gen,\n1, 24) ths being the porion from which David inherited\ndnd became heir the Rigdon, ss clewhece explained, Ax\nhha been stated, the soul i linked (25a) with the apirt, and\nthe spirit with the super-soul. Happy those who obtain this\nnoble heritage ! Alas forthe wicked whove bus do not even\n'win then this world, much ess the world to come ! OF them\niis written, \"And the souls of thine enemies shall he sling\n'out as fram the hollow of sing\" (1 Sam. av, 39), For they\n'wander about the world without finding a place to which to\nattach themselves, they are drawn into the side of impurity,\nand a herald proclaims of them: \"When a soul commits &\nUwespas, it defies the sanctuary of the Lond, for ie cannot\n\nTe may be asked, why is goat brought san offering (in\nthis case) seeing that Simeon has said that a goat ian evil\nspecies, asitsnatne indicates ('ex ='az inpudent)? However,\n\n350-250] vavrena (Leviticus) 377\nR, Simeon answered that there isa reason, because if spit\n'of uncleannoss patios overs mat or he occupies himlf i\n'then a goat is is appropriate offering, as being akin to\nsin. R. Simeon ssid further: 'Some ae gifted with 2 super-\n\"soul (nema), some with the impulse ofthe spit (ruah),\n'and some only with an erdinary soul (nefsk), 'Those who\natin no higher than the ordinary soul cling to the side of\nand when they sleep unclean sides (spirits)\nto them and show them things in dreams,\npartly true and partly false. Hence heathens also see true\n'things sometimes in their dreams. Now those evil species\nare of three grades. The highest are suspended in the air.\n'The lowest mock men io their dreams. 'The intermediate\ngrade tell men things parly true and partly false, but if\n'rue, only relating to the immediate future. As forthe higher\ngrade of those who are suspended in the ar, when the soul\n(nefest) ofa man seeks to prepare itself forthe reception of\nthe sprit (rua), something issues from it and secks t0 rise,\ntnd in 90 deing mecta those aici which tell t things that\nwill happen both in the rear and the more distant future,\nand it leaves to that grade until t acquires spirit. When it\nhas dneso, the spirit iasues forth and cleaves its way through,\nrocks and mountains until it ascends among the holy angels\nand there it learns many things before returning to its place.\n\"This sa faras man can atain in holiness util he is endowed\n'with a super-soul(neshamuh). When he acquires that super-\nsoul, it aicends among the righteous who are bound up in\nthe bundle of the living, and there it ses the delight ofthe\nKingand regalesitslf withthe supernal splendour, And when\nthe holy Hind (Shekinsh) aseabes with the north wind, the\nsoul comes down and that righteous one who has acquired\nit arses and strengthens himself like 8 lion in the study of\nthe Torah ill warning, and then he goes with that holy Hind\nto-appear before the King to receive a thread of grace, (256)\nand he is erowned wit he before the King. Blessed, said\nFR. Simeon, \"ae those Who possess a supersoul, who study\nthe Torah, who worship the Holy King. Woe to the sinners\n'who.do not cleave to their Master and have's0 portion in the\n'Torah. For he who has no portion in the Torah has no portion\n2B\n\nwe 'i 20nax 1¥ fash\ntithe in the apr or the spersanul but he cleaves to the\nFide ofthe evil species, having 90 portion in the holy King\nfr in holiness, Woe to him when he shall leave this word,\nfor he isa marked man to those evil species, pitiless dogs,\nemisscies of the fires of Gehemna. Set now the diflerence\niptweun Taril and the nations Even though an aralite\npecan ely tal anineey eodliget & kigiee arto vere,\nfver him, and if he ties to acquire 2 spit oF mper-su,\nhhecam doo, Tut the heathen ca. never do 50 unless he\nthecrmescteumcied, when he acquires a sul from another\npice If, however, an Tsracite who is only inthe grade of\nEinar sou! does not agpte tote higher, his punishment\nfe peat. For there are men who ceave to that evil side\nbeens they are not endowed! with more than this ordinary\nsoul, and when this clean spirit passes by them it rests\n'pon them and they cleave tot Tits their sn x from the\nFens tin oadeadi phil nadsmeecsecigica pays ta\n'which comes from that wie, anno in x fing atonement\nSuid IR, Blears Te is writen, \"i body shall not main\nallright onthe wee that thou defile not thy land\" (Devt.\nxa1,23). The revo i thatthe lind is holy andthe unclean\nSoent it find place i the fly anon which poe\n\"This being s, seeing thatthe apne of uncleanness rests on\nthie animal and i comes from the side of unceanness, how\ntan it be brought as an offering to the side of hotness?\nRe Simeon replied: \"You have atked well, my som, The\nnever a an lea Teds wisn The hard ny Gest\ndevouring fre\" (Deut, 1%. 24). The fre of the Holy One,\nbee! be He, fends on another fre, There aré angst which\nchant praises here the Holy One, an as soon asthe finish\nare consumed inthe fiames ofa devouring Bre. Below, too,\nGod has emporered the fie ofthe altar to consume all that\nSide in ite Ames so that naught of should be left in the\nteri, an the man sho bring the offering prevails over it,\nand through the svour ofthe mcrfice the vide of the ex\nSint departs rom him and he obtains atonement?\n\nRAs was once walking slo when R- Hiya and R. Jone\nsvet him, Said R Aba: \"Verily, being now three, we ae\nfired to receive the presence ofthe Shekinsh' So they went\n\nasb-a6a] vavigmAa (LaviTtcus) 7\nalong together, Said R. Aha; 'Let each one of us give a\n'discourse on the Torah as we go.'\n\nRR. Hiya thereupon began with the verse: \"Deyp down, ye\nheavens, from above, an let the skies pour down righteous-\nnese\" (Is, 0, 8). \"This verse' he sad, 'contains x mystery of\nwisdom which we have learnt from the Holy Lamp (R.\nSimeon), 'The words \"drop down' refer to the ide of rin,\n'which brings nourishment to all. Therefore the eyes of all\nthe world returned to the Holy One, blessed be He, because\nHe gives food to al, Yet think not that this depends on the\nplace called \"heaven\", for soit written here \"from above\":\nthe rain in sooth comes from \"above\", from the Ancient\nHoly One, [26a] and not from the place called Heaven, \"And\nlet the skies pour down righteousness\": since when the\nheavens receive this rain feom the place above, then the skies\npour down righteousness. What is meant by \"skis\" (e-\nbakin)? The place where manna ss ground (haba) for the\nrighteous, where Victory and Majesty grind manna for the\nplace called Righteous, of, rather, for the two Righteous Ones\nZaddih and Zedek. Then \"the earth opens\" (Iti) beneath,\n'3nd mankind \"are fruitful with salvation\". \"Righteousness\n'mercy and kindness sbound and\nnnd so joy is added to joy and all\nSaid R. Aha: 'Had I come but to hear\nthis, it would have been sufficient\nI, Jose then discourse on the verse: \"My heats towards\nthe governors of Israel that offered. themselves. Wi\namong the people, bles ye the Lord\" Judges v9). \"Ifa\n'man', he sd, 'desires earnestly to pray that blesdngs should\n'be poured on earth from above, he should concentrate his\n'mind on that recondite Stream, the deepest recess of all,\nwhere is the very beginning of the union of Father and\nMother (Hobnah and Binal). So it says here, \"My heart\nis to the governors of Israel\", to wit, to those, the Father\nand Mother, who trace out las forthe Holy Israel who flows\n'out from between them. \"That offer themselves willingly\n(imiebnadessin) among the people\": these are the Fathers\n'who are called nedicim. 'Then, \"bless ye the Lord\", that\nblessings may flow from him below and fill the world. Happy\n\n8 'ue zomaR 1¥ [26a\nae Tafel that God pours down blessings upon them and\nUistensto thee prayersof them itis writes, \"Hehath regarded\nthe prayer ofthe destitute and hath not despised their prayer\"\nPact 28).\n\n270-300)\ngay\n\nLeviticus v1, vty, x68\n'Tue pine oF THE ALTAR SHALL gE REPT BURNING\nTHEREON. Said R. Aha: 'Why 20? And why shall \"the\npriest burn wood on it every moraing\"\" ? Why the priest in\nparticular? Have we not learnt that fire in every place\nsymbolizes judgement, whereas the priest is from the Right\nand i far from Judgement The truth is, however, se we\nhhave learnt, that when aman inclines to sin before hie\n\"Master, he burns himself inthe lane ofthe evil imagination,\nWhich comes from the side of the unclean spinit, [275] $0\nthat the unclean spirit rests on him, Therefore certain\nofferings have been marked as comsing from this side, so that\nthe like may be offered on the aur. For that unclean spirit\nis not burnt away and removed either from a man ot from\nthe side from which it comes save through the fire on the\naltar; and tke purpose of the priest is to prepare the fre to\nthurn the evi species out of the world. Hence itis requisite\nthatthe fire should never be quenched or allowed to become\ntoo feeble to break the force ofthis alien power: wherefore\nit says, \"It shall not go out. And the priest is to put fire\n\"upon it every morning atthe time when his own side isin\nthe ascendant in order to mitigate stem judgement and\nkeep away chastisement from the world. Regarding this we\nhave learn that there ia \"fire consuming fre\". The supernal\nfire consumes another fire, and similarly the fire ofthe altar\n'consumes another fire. Therefore this fre must never go\nout, and the priest must trim it every day. [304)\n\nFine sans nt ener aunierna pros tHe ALTAR con\nTINUALLY; I SHALL NOT Go OUT. R. Hiya said; This\nfie is the fire of Isaac, who said (atthe time of the binding),\n\"Behold the fre and the wood\" (Gen. xxtt, 7), which per-\npetually exists, We have learnt that from the Bre of Tsaae\n\n\"Reopen patna ofthis ection repeated with maporvartions\nfev Zabar, Fsois, 3388 (\"The bre oleing sombolze\") 102348\n(Cot the Tabernacle.\n\n3 THE ROMAR IY yoa-30b\nthere issue forth to the altar certain coals, one to the east\nside, one to the west side, one to the north side, and one to\nthe south side, Now there ion the altar a footway with 2\n'eertin nutnber of steps, and the lowest step reaches to the\nabyss which isthe highest of six, and when the coals men-\ntioned above reach the four comers of the altars 1 spark\nshoots forth and descends to that highest abyss. In that\nlace there are numerous hosts who proclaim '*hols\" with\n'a Joud voice, and on another side they say \"holy\" with a\nsoft and wondrous voice, and on another side there are yet\n\"There are six hundred\n\nand all clad in an ephod, who are there to carry out theser\nof the altar in correspondence with those on earth. In another\nplace the waves of the sea roar and descend a certain number\nOf deqrees, ant there other hosts proclaim with the voice\nof song: \"Blessed he the glory of the Lord from his place\"\n(Ezek. ti, 12) Their song of prise is not stilled day or\nnight, and all make melody, In another place are hosts who\nstand in fear and trembling. All bok towards that sapernal\naltar. When the fire of Isaac reiches the altar sparks fly\nbout on every side, and from them many mighty being\nare set aflame, And did not the priest stand by the altar and\nlay in order the wood, the world could not stand before\nthem. From the sparks sehich ise the backs of those \"living\ncreatures\" are set aflame (Ezek. 1,13), On the right side of\nthose \"living creatures\" a certain Wind aties from above\nWhich blows upon that fie, so that it setles down with a\nsteady flane ard gives light to the hosts standing on the right\nside. Then on the left side rises a strong wind breaking the\nrocks which blows upon that fire and makes it burn Bercely,\nAili gives light to the hosts on that side. And! so on all four\n\nles for the four camps, But all are appeased when the\nlest goes up to the altar.\"\n\n'K, Abba stid: \"There are to altars below and two altars\nabove. OF the latter one, the ionermost of all, (300) is that\n'on which is offered the inner fine incense, which isthe bond\nof faith, and the most high Priest of all offers this incense\n'with the bond of faith. This is called the Altar of Gold, the\n\n308) av (LEVITICUS) 383\nplace where all the threads of faith are bound together,\n'There is another altar called the Akar of Brass, which is\nmore extern and on which Michael the great chief brings\nthe pleasing offering of the Holy One, blessed be He. On\narth there are correspondingly the altar of gold and the\naltar of brass, on the one of which was offered incense and\n'on the other fat and limbs, Ie is writen, \"Oil and incense\nrejoice the heart\" (Prov. xxvi, 9), but not fat and libs,\nalthough the, tco, allay wrath, 'The altar which ie the\ninnermost ofall, the linking of faith, is called \"a sil sient\n\nelation to this the cher altar is called the\n\"outer\" one. The inner one is called \"the altar ofthe Lord\"\nand the other one \"the altar of brass\" Said R. Abba: 'When\n\"Moses built an ata (Ex. xv, 15), he meant i to correspond\nto that ioner one, and therefore he called it \"\"The Lord is\niy banner\", because it was stamped with the sign of the\n\n\"and on this\nis, the perpetual Fire, the Fire of Isiac. The proper nime\nfor this is Adonai, but when the priest puts wood on the\naltar we call it by the name of mercy, Jehovah; sometimes it\nAnswers to one an¢ sometimes to the other.\" Simeon said\nthat there were two, the inner supported on the outer and\nfed from it, the two being thus linked together.\n\nire shall be burnt continually\", that\n\n'Tus ts THE OBLATION OF Amon. Seid R. Hiskiah:\n'How solicitous should nen be for the honour of their\nMaster, and how careful not 40 tuen aside from the right\n'way, for every day punishment impends over the world, and\nrman never knows when it may fall. If he sits in his house,\n\njudgement impends over him, if he goes abroad, judgement\n'mpends over him. and he does not know if he will return\ntr not, Therefore he should in time beseech for mercy from\nthe King, for every day judgement impends over the world,\n\nit is writen, \"Bl (God) hath indignation every day\"\n\nname \"EU\" properly indicates lovingkindness; why, then, is\nit used here, and also in the expression El Gibbor (mighty\nGod) (Toa. 1%, 6)? The answer is that, as we have learnt, the\n\n384 vate ZOHAR IY ob-31a\n'wicked turn merey into judgemest, since in all the supernal\ncrowns of the Holy King, merey and judgement are inter=\n'orined.' Said R. Judah to him: \"This accounta for the ex-\npression BI Gibior; but what of \"E! hath indignation every\nay\", which means that on every day He punishes, whether\n'men are guilty oF not?\" He enuld not answer him so they\n'vent and asked R. Simeon, He wid: \"The Companions have\nexplained thatthe name BI indies sometimes merey and\n'ornetimes {312} judgement, If men are virtuous, Elis there\nstanding for lvingkindness, and if they are not deserving,\nElis there standing for severity and is called Gibby. 'The\nreal truth, however, is. as follows. EL everywhere stnds for\n'the light of thesupeenal Wisdom which exercises its inRuence\n'every day, ané without which the world could not stand a\nday 'the heavy chastsements that arise every: day\n\"against it. For 2s indignant with them and thrusts them\n'vay and so establishes the world, which otherwise could\nnot exit an jnstant. As for the expression Bl Gibior, the\nWhole verse in which this occurs is an epitome of te holy\n'superna faith, The word \"Wonderful\" athudes tothe sipernal\nisdom, which is wondrous. and concealed. beyend. the\nreach of all; \"Coundellor\" in the. supernal stream wt\nissues forth perennially and courcely all and waters all; \"EU\"\nrefers to, Abraham, \"Gidsor\" to Isaae, and \"Everlasting\nFather\" to Jacob, who lays hold of both sides and attaine\nperfection. The \"Prince of Peace\" is the Zadiik, who brings\npeace tothe werd, peace tothe House, peace tothe Maro\nAR. Hizkish and R. Judah came and kissed his hands, an\nweeping with jy exclaimed: Happy are we that we asked th\n'question, Happy isthe generation in whose midst thou art P\n\nTuts (zeh) 1S THE ONLATION OF AARON AND WISSONS\nwiteHt THEY sHAtL OFFER UXTO THE Lorn. Sinners\ncause the Holy One, blessed he He, to part from the Com-\nmunity of Isrel; they separate 2eh (this, mase) from oth\n(this, fem), who should form one pair, So the holy Aaron\n'comes with his sons, and through them they are brought\ntogether again, and zehisunited with soth;henceitis written,\n\"with this (Becoth) shall Aaron come to the holy place\"\n\nAv (Leviticus) 285\n3). You might ask, then, why is icnot writen here,\n\nthe offering oF Aaron, to restore zoth wo its\nplace ? 'The teason i thar the priest commences from above,\nbringing the eek to unite with the zath—happy is his portion\nin this world and the next!\n\n'As R. Hiya and R, Jose were once going from Usha to\n'Tiberias, the later said: \"Ie is written, \"Ve shall sanctify\nyourselves (316] and ye shall be holy\" (Lev. x1, 44). We\nnow that if a mun sanctifes hicmclf here below, he in\nfurther sanctified from above, and that if he defiles himself\nhere below, he is farther defied from above. Now that he\nshould be sanctified from above is it and proper, sinee the\nholiness of his Master rests upon hi; but from whence is\nhe defiled ? From above ? And is there, then, defilement\nshove * R. Hiya replied: \"This is the meaning of what we\nJaw learns, thatany activity below stimslatesa corresponding\nsetivity above. IF the activity below is one of holiness\n-Ximulates holiness above to rest upon the doer and sanctify\nhim, And ifthe man defies himself below, a spirit of defle~\nrent is afoused above and comes and rests upon him,\ndefiling him Further. For there is ao good or evil, holiness\ntr defilement, which hax not its oot and source above. And\njust as action below stimulates action shove, so words below\n'simulate words above—that is to say, decision couched in\nwords. This word above is ealled \"'the word of the Lord;\nfor s0 we have leamt, that the word from below ascends\nand cleaves the firmaments unlit reaches the place where\ni sets.in motion either good or evil, aveording (0 is. own\ncharacter; hence its writen, \"thou shale keep thyself frm\nevery evil word (dabar)\" (Deut, xx, 9)\"\n\n\"There! are four species in the lulab(palm-branch) which\ndiverge into seven, and through their employment core-\nsponding ones are roused above to beneftthe world in varios\nstays: And though the Community of Tarae is one of these\nSeven, yet She is herself blessed from the other six and fram\nthe Stream which issues from' the perennial source, 'The\nlower world is also Messed from them through this impulse,\n\n\"This psa, to \"spoken aod one\" (n #\natiched (Leviticus i\n\n} should propery be\n\nZOuAR IY [ib-gea\n'of Irael is blessed by them all\n'worlds are blessed. For this reason it was customary to go\niis procession round the alts on this festival (Tabernacles).\n'We have learnt in the Book of Rab Hamnuna the Elder that\nare in charge of these plants receive each\n'one their blessings of joy above only at this time, and the\n'gladness of those above und of these tres below is al at this\nsenton, and so when Israel Kft up these branches,\n\nroused to activity at this time and the Community of Israel\nis blesed, so as to pour down blessings on the world. In\nPalm xxis, the \"Voice of the Lord is mentioned seven\ntimes, and R, Jose explained them thus: \"The voice of the\nLord ison the waters\"; this is Abraham. \"The voice of the\nLord iin strength'; thisis Isae. \"The voice of the Lord is\nin beauty\": this is Jacob. \"The voice of the Lord breaketh\nthe cedars\"; this is Nezoh (Victory). \"The voice of the Lord\nhheweth lames of fire\"; this is Hod (Majesty). \"The voice\nof the Lord causeth the yilderness to tremble\"; this is\nZaildik (Righteous Ore). And all bring blessings an to the\n'world from the replenishavent which they themselves receive.\nOn all other days of the year these Seven are roused 10\n\nty by the prayer of men's mouth, hut on this day\nand we require-zetion, because at this\n\nblessed.\n\nthernacles the judgement of the\n'world i finally sealed and the edicts are sent forth from the\nKing, and God's might is aroused, and the \"willows of the\nbrook\"? depend on it, and we require to awaken the might\nwhich sends the rain and to go round the altar seven times\nand sate it with the water of Isaac, berause the well cf Isaac\nis filled with water, and then all the world is blessed with.\nwater. We therefore pray that the rin-giving power may:\nbbe manifested, and afterwards destroy willow twigs, since\n[32a] judgement is closed on this diy. R: Hiya sad: 'In\nreference to this day, it written: \"And Isaac returned and\ndug the welle of water\" (Gen, xxv1, 18). Tease (eymboliaing\nGeburah), having sat on the Throne of Judgement on the\nfirst day of the seventh month, now pours might upon the\n\n334) av (Leviticus) 387\n'Community of Terael to set the waters in motion. Hence\nall depends on the appropriate action (of taking the four\nspecies)\n\nOn this day the idolatrous nations come tothe end of their\nblessings and enter into judgement, and Israel come to the\nend of their punishments and enter into blessings. For on\nthe next day (Bighth Day of Assembly) they are to rejoice in\nthe King and to receive from Him blessings or all the year.\n'This joy is reserved for Israel alone, and they are, asi were,\nthe private guest of the king who can obtain any request\nWhich he makes, In reference to this itis written, \"I love\n'you, sath the Lord, and Esni I hate\" (Mal 1, 2-3). Said\nTR, Jose: 'We se chat Esa ie prosperous and dominant, with\n\nyet you say, \"And have\nrade his mountains desolate\" (Ibid. 3)? Hie replied: \"This\nis a frequent figure of specel, When the Holy King has\n'pronounced a decree and placed it in his archives, the Serip-\nture speaks of it a if it were already accomplished. And 30\nwith all the blesings which God hes decreed for Torah, a5\nit is written, \"I, the Lord, have spoken and done\" (Ezek.\nXn, 34),\n\nAND THIS 18 THE LAW OF THE GUILT orFERING.\nR Taaac said: 'Ie has been explained that if this refers to\n'what is below, then the other similar expressicns (\"this i the\nof the meal offering\", \"this isthe lay ofthe sin offering\",\n'of, the peace offering\") refer to what is\nind if this refers to whats above, then they also refer\n'to whats abore. Whoever engages inthe study of the Torah\n'obtains a portion in all and is attached toall ides and does not\n'need to bring sn offering for his soul, as has been explained.\"\n\nTR. sane expounded the verse: \"The priests stid not,\n\"Where is the Lord, and they that handle the law knew me\n'not; the shepherds also transgressed against me\" (Jer. 1,8).\n\"By the \"priesis\" here', he sid, 'are meant the high priests\n'who bing holy words to their place and proclaim each unity\nin the fitting vay. \"They that handle the law\" are here the\n\"Levites who handle the harps which come fiom the side of.\nthe Law, and from whose side the Law was given and who\n\n388 'THE ZOHAR IV (ae-gab\nare appointed to sing praises tothe Holy King and complete\nHis unity, The \"shepherds\" are the leaders of the people\n'who care for them asa shepherd cares for his flock. These\nthree clasies must always be present by the offering, that it\nmay he pkasing above and below and that blessings may be\njn all worlds. 'The priest brings the offering with intent to\n'unify the Holy Name and to awaken the side to which he is\nattached. The Levites by their song endeavour to rouse the\nside to Which they are attached [26] and to merge it in the\nfide of the priest. 'The Iraelite secks to make his heart\n'contrite and humble before God the Holy King, and so his\nsin is forgiven and there is joy above and below.'\n\nR, Judah discoursed on the verse: \"Who lyeth the beams\n'of his chambers in the waters ete. (Ps. ctv, 3). 'When', he\n'said, (God created the world, He brought it forth from water\nand estabished it on water. He divided the waters in two,\n'one half above and the other half below, and from each half\ncreated a world, Out of the lower half He made this world,\nhich he established on thishalf ofthe waters,as itis written:\n\"*For be lath founded it upon the seas! (Ps. xxv, 2). The\n'upper half He took aloft, and made with it upper chambers,\nand on thie half He established sspernal holy beings made\nfrom the spirit which was detached from His mouth, as i\n\nhosts\" (Ps. xxxit, 6), Among these he appointed same to\nsing His praises, ery hosts, who sing praises in the morning:\nand songs at even, all ceasing at night. Above them are hosts\n'of a still more fiery nature who breathe fire and eat it, and\nthen return to thei places. Inthe other side there are abysses,\n\nine above the other, in all of which are executioners of\nudgement from the side ofsten justice, Inthe lowest depth\nthere are flames that burn flames, fires for the punishment\nof sinners issuing from the \"river of fire\", all fery and\nflaming, situated between the higher and the lower. But\n'when the smoke of the altar ascends, they leave that place\n'where ther were standing tp destroy and anwihilate and the\nstream of flaming fire from the \"river of fire\" returns 1\nits place and all enjoy the smoke from the aliar when it goes\nstraight towards the most high King. We haye explained\n\n32840) zAv (ueviticus) 3%\n'that it isthe desie ofeach one to ascend above in order 0\nplease the Holy King, and Uriel appears there like mighty\nlion etouching over his prey. When the priests andthe\nIsraelites saw this they rejoiced because they knevr tht the\nsacrifice was acceptable to the Holy King, Then another\nholy fre fom above came down to meet the fre from belo,\nand men trembled before their Master and repented. As 2\nking to whom an acceptable present had been sent might say\nto his sereant, Go and take this present which hae been\nbrought to me, #0 the Holy One, blesad be He, says to\nUriel, Go and receive the present which my sons offer me,\nHow great isthe joy; hw great the sweetness everywhere\n'when the priest, the Lesite and the bringer ofthe sacrifice\n'are intent to bring the oflering with perecs devotion ! When,\nhowever, Israel were not virtuous or the sacrifice was act\nbrought inthe proper sptt,and yas not accepted, they used\nto observe that the smoke did aot ascend in a straight line\nbeing blown aside by a wind from the hallow of the north\nand they used to see the likeness of an impudent dog lying\nonthe effering, and then they knew tha it was not acceptable,\n'As 4 king to whom an unworthy present has been brought\nrighty, Take this present and give i tothe dog, 0 when\nthe offering was unacceptable it wae given agit to the do.\n{33¢) B. Judah said: \"When the fire went fort from the altar\nsnd consumed the offering (Lev. 13,24), this was Uriel, who\nappeared in a fame on the altar; (338) and had it not been\nfor the misfortune of the sons of Aaron, there would have\ntbeon no day when God was mare pleaed with Tarnel from\nthe time they left Egypt. And the death of the sons of Aaroa\nwas deserved for many reasons, One was that they offered\n'incense atthe wrong tine—at a time when oil and incense\nWere not together (ie. not when the lamp was lite. Ex\n\"xe, 7), Another was that they thrust themselves forward ia\nthe place of their father. A thied as that they were not\nmarried; [342] for such are not mest 10 bring blessings\ninto the word. Andi a foarth was that they were intoxicated\nswith ine,\n\n'Tins (goth) 18 TRH ANOINTING PORTION OF AaKoN\n\n390 'THE ZOHAR IV (4-34\n[AND OF 11S SONS: R. Jove said: 'Zoth (Shekinah) indeed\nis the anointing portion of Aaron, for he brought of the oil\nof the aupernal anointing and eatised it ta flow below: and\nbby the hand of Aaron oth was anointed with the holy\nanointingand drew blessingtherefrom. From this oil blessings\nflow by the hand of the priest, and the priest causes it to\nflow below and anoints this sath; hence, \"this (soth) is the\nanointing portion of Aaron, etc.\" \"\n\nTage Ano AND HIS SONS WITH HIM, AND THE\nGaumunts. R. Hiya quoted here the verse: \"For with\nthee is the fountain of life, in thy light we shall see light\"\n(Ps, xxx, 9) \"The fountaa of life, he sai, is the supernal\n'il which flows continually and is stored in the midst of\nthat most high Wisdom, from which it never separates, It is\nthe source which dispenses life to dhe supernal 'Tree and\nKindles the lights (of the ewanations). And that tree is called\nthe Tree of Life, because it is planted on account of that\n'source of life. 'Therefore, too, \"in thy light we ahall see\nTight'\"—in that light which is treasured for the righteaus in\nthe world to come, and with which Tsract [346] willbe illu-\ninated. Or again, \"with thee\" may refer to the Holy One,\nblessed be He, who is a mest high Tree in the midst of the\nGarden reaching out to all sides, because it clings to the\nsource of life, which crowns it with supemal crowns all\naround the Garden like a mother who crowns her son.\"\nR, Isaac suid that the words refer to the High Priest above\nwho corresponds to the high priest below. Therefore this\nPriest causes the supernal holy oll to flow dawn and kindle\nthe lamps above. And just as the High Priest above is con\n'summated with seven Days to be exalted above all, 0 there\n'were seven days of consecration for the priest below, that\nJower might correspond to upper, The word for consecration.\n(itu, Jit filling) implies that they are completed by the\n[lest through being united with seven other days, for when,\nthe priest below bestira himself, all above is stimulated\nthrough him, and blessings are spread above-and below.\nR. Abba said that the reaton why Moses snointed Aaron\n'was because he was attached to the place which isthe source\n\naha} gay (Levirices) 300\nof life, and Moses ministered all the seven days of the\nconsecration to make all abide with Aaron\nying with Re learary be\n'How many lights were ereated before the worl\nwas created?\" He answered: 'Seven: namely, the light ofthe\n\"Torab, the ight of Gekenna, the light of the Garden of\nEden, the light of the Throne of Glory, the fight of the\n'Temple, the light of repentance, the light of the Messiah.\nSimilarly seven lights were attached to. Aaron, and he. it\nthe lawer lamps from the higher.' R. Hlazar quoted the\n'verse: \"All was from the dust\" (Eecles, 1,20), 'We have\nleat he ai, that everthing from the dust, even the\n'orb, of the sun. But from what dust ? From that which is\nlunder the holy Throne of Glory. In the Rook of Rab Yebu\n'the Elder it says that paths went forth in all directions and\nthen met again to give light, ike dust that i thrown in al\ndirections and yet returnsagai to the dust The dust was that\nof the Sanctuary, which again was from the\n\"The Community of Israelis called \"brid\n\"thoi ar all fir, my love! She is also called\n\"a kingdom of priests\" when blessed by the priests, since\nthe priest entrone her and give her power, making her\n'queen overall the treasures and armoury ofthe King, over\nFigher and lower over the whole world ase} R. Joe sud:\n'written, \"He hath established his bond upon the earth\"\n(Amos i, 6), namely, when the King joins her ith all his\nholy Crowns in one company, for then She rules overall and\nshines shove ad below: and this at the time when the priest\nperforms his service and brings the offering and burns the\n{nceneuttering iting prayer the while\" R. Jose said 'When\n'Aaron raised his hands, all raised with him, until the\nCommunity of Israel was blessed and higher and lower\n-angels with her. Hence it says, \"Blessed be the Lord out of\nZion, who dwelethin Jerusalem, Hallelujah\" (Ps, exxxv, 28)!\n'As R. Bleazar was once going from Cappadocia to Lydd,\naccompanied by R. Jose and R. Hizkiah, he hegan to dis:\nfnurie thus: Tee written, \"And I have px my words in thy\nmouth and have covered thee in the shadow of my hand\"\n(lst, L1, 16). We have been taught, he sid, \"that if man\n\n392 THe zoNAR IY (350-356\nstudies the words of the 'Torah and ever has them on. his\nlips, God protects him and the Shekisah spreads her wings\n'ver him; nay more, he supports the world and God rejoices\nover hima as if He had that day planted heaven and earth, as\n'it says, \"to plant heaven and to lay the foundations of the\n'earth, and to say to Zion, thou act my people\" (Ibid); from,\nthis we learn that Ionel are called Zion,\" He Further dis-\n'coursed om the verse \"Hind the testimony, sal tp the law\namong my disciples\" (Isa. vt, 16). \"The testimony is that\nGf David, referred to in the verse, \"My testimony that\nSal teach them (Ps, cxext, 12). The teal of the lav and\n'of all the abundance that flows from above is where? \"In\n'my disciples\"; for there is the abundance gathered between\nthe two pillars (Negah and Had) that stand there, ann! s0 all\nis tied femly with one trusty knot. What, now, is the difer~\nfence betwcen those who study the Torah' and faithful\nprophess? The former are ever superior, since they stand\non a higher level 'Those who study the \"Torah stand in a\nplace called Tifereth(Reauty), which i the pillar ofall faith,\n\"whereas the prophets stand lower in the place called Nezal\n(Vict) and Hod (Majesty); and those who merely speak\n{nthe spirit of holiness stand lower stl. He who stuces the\nTorah nceds neither peace offerings nor burnt offerings,\nsince the Torah is superior to all and the bond of faith;\n'wherofor it fe written \"Her vaya are ways of pleseantnest\nand aller paths are peace (Prov. 11,17), and abso, \"Great\npeace have they which love thy law and they have no occasion\nfor stumbling\" (Ps, cx, 165).\n\nAs they were going along, they came across a man with\nthee myrtle branches in his Rand, 'They went up to hina and\nsaid: \"What is this or \" He replied \"To reftesh the facing\nfone\" Said R. Bleazar: \"That is a good answer, Bue why\nthree ? He replied: 'One for Abraham, one for Isc, and\nfone for Jacobi and 1 bind them together and smell them,\nIbecause the scent refreshes the soul, and by this act of faith\nblessings are drawn down from above.' Said R. Eleazar:\n'Happy is the lot (3s8] of Tsrael in this workd and in the\n'world 9 come, Mark row. 'The vital soul is only kept up by\n\nShe nfo ou af\n\n334] EAV (Leviticus) 393\nsine, and ths smell brings to mind another, for when\nSabbah departs and he addtional soul depurs, the soul\nand the sprit ate separated and sad until the smell comes\nand unites them and makes them gla. Inthe same way all\n(attributes) are united by the snell ofthe sacrifice and the\nlamps are kindled and gladdened. I one lamp is placed above\nanother and the lower one ie lit, the smoke a5 it ascends\nKeindles the upper one also, So he smake of the series,\na5 it ascends, kindles the superal lamps til chey all flame\ntogether and unite through this smell, 4o tht there is \"a\n'sweet savour the Lord\". Thus the smell ofthe fering is\nthe support of all and is produced by the pres who brings\nAll together; and therefore wen days of falslment were\nCompleted in Sim in order tht all may be Dessed through\nhis service, ard there may be Blessing and joy above and\nbelow?\n\n2c\n\nI3s-a6@\nLeviticus 1x, 1x1, 47\n\nAND IT CAME TO PASS ON THE FLGUTH DAY. R. Teaae\n'aid: 'Happy are Israel in that God has given them a holy\nLaw which is the universal delight, the joy of the Holy One,\nblessed be He, and His recreation, as tis written, \"and 1\nseas daily his Weight\" (Prov, vis, 0). 'The Torah is all\none name ofthe Holy One, blessed be He. By the Torah was\nthe world ereated, as its written, \"And 1 was an artfcer\n'vith him\" (Ibid). By the 'Torah, too, was man created, as\n{eis written, \"And God sid, Let us make man (Gen. 120).\nSaid the Holy One, blesied he He, to the Torah \"T desire\nto ereate man.\" She replied: \"This man is destined to sin and\nto provoke 'Thee unless Thou art long-suflering with hms\nhow, then, shal he endure?\" To which God replied: and.\nthou shall maintain him, for not for nothing am I called\n\"Jong -suffering'.\"\" R, Hija sai that the Oraland the Written\nLaw together preserve mankind, as itis written: \"Let us\nsnake man in on image, seceding to our Hkene\"—\"image!\"\nfaving reference to the Masculine and \"likeness\" to. the\nFeminine; and for this reson the Torah commences with\nshe letter' Beth (ma), as already explained, R. fsiae stid;\n\"Why is the Beth open on one side and closed on the other ?\n'To shiow that when a man comes (36a) to attach himself to\nthe Torah, it is open to receive him and to join with him;\nnd when # man closes his eyes to it and walks in the other\nway, then it turns its sed side to him, according to the\nfaving: \"If thou leavest me one day, 1 wil lave thee two\ndays\", until he returns tw attach himself tt, never again to\nabandon it. Therefore the 'Torah makes the First approsches,\n'to men, proclaiming, \"Unto you, O men, 1 aall\" (Prov.\nvin, 4)5 and itis also writen of he, \"she erieth in the chief\nplaces of concourse, atthe entering in of the gates\" (Jd,\n1,21)\" R. Judah said: \"The beth has two parallel lines and a\nthird joining them, What do these signify ? One for heaven,\nfone for earth, and one for the Holy One, blessed be He, who\n\n364) sweMaNt (LEvITICUS) 395\nUnites and receives them.\" R. Bleazar said: \"These represent\nthie superna and closely connected holy ights in which the\nwhole Torah is comprised, and which, provide the intro\nution to faith. Therefore w study the Torah i ike studying\nthe Holy Name, at we have asi, that the Torah iv all one\nholy supernal name. Therefor i commences with the letter\n4th, which symbolizes the holy name with three bonds of\nfaith, All those who study the Torah cleave to the Holy One,\nblessed be He, and are crowned with the crowns of the\n\"Torah and beloved above and below, and God stretches out\n'to them His right hand and all the more to those who study\nat night, who, as we have stated, are associated with the\nShekinah and joined with her, When morning comes the\nHaly: One, blessed be He, winds round them a thread of\n'race to distinguish between the higher and the lower ranks,\nand all the stars of the moming, what time the Community\nfof Israel and those who study the Torah come to appear\nbefore the King, break forth into song together, at is\nwriten, \"When the morning. stars sing together and the\nsons of God shout for joy\" (Job xxxvit, 7).\n\nR. Eleazar_was once travelling along a road on which R.\nPhineas ben Yair happened to be coming towards him. he\nasson which R. Phineas wis riding whinnied, and he said:\n'Verily, from the note of gladness in the ass voice, I see\nthat T shall meet someone here.' When he emerged from\n\nR. Bleazar then came up to him and kissed him,\nHesaid to him: 'If you haye the same destination as I have,\nJet us join company, and if not, go your way.\" He replied:\nIndeed, T was going to look for you, and since I have found\n-you I will fellow you and we can keep company.' R. Phineas\nthen began a discourse on the verse: \"The Lord stall bless\nthee out of Zion, and thou shalt see the good of Jerusalem\"\n'etc, (Ps. cxxvitt, 5). 'Why', he said, \"from Zion\"? Because\nthere blessings repose, a5 it is written, \"For there the Lord\ncommanded the blessing, even life for everimore\" (Ps,\n'oxtlt, 3). And for the sake of Zion Jerusalem is blessed\nand visved with mercy, and when Jerusalem is blessed ll\n\n296 vie zomaR tv [360-368\nthe people are blesed. 'The words \"all the days af thy life\"\n'mean that the rainbow akall not be seen in thy days any\n'nore than in the days of thy father. \"And see thy children\nto thy children\", god-fearing saintly and holy, \"Peace upon\nTaracl\": as who should sas. \"Peace upon the brad of the\n'ing that he may lack nothing.\" So there is peace upon Israel\nwhen righteous men aren the world.\n\nIR, Eleazar discoursed on the verse: \"Children's children\nace the crown of old men, and the glory of children are their\nfathers\" (Prov. xvit, 6). 'The word \"children\" ', he ssid,\n\"has its well-known esoteric meaning \"Children's eildsen\"™\nare the other crowns of the King, and of them ie says that\n\"the glory of children are their fathers', because the sona are\nonly erovtned through the fathers. From this we learn that\nthe sons are only crowned and revived by the running Stream\nwhen the Fathers are crowned and blessed' [8]\n\n'As they were going alng the time for prayer arrived, so\nthey: dismounted und ssid their pravers. While they' were\npraying « serpent wound itself round the legs of the ass\n'FR, Phiness, which thereupon uttered two cries, When they\nhad finished praying R. Phineas sid 'I ean understand my\nanimal being in pain, heease earlier in the day, while Lae\n'meditating on the Torah, it took me through some filth;\nhence now i€ is being hurt\" As they stood up they saw a\nsnake cailed round is legs, whereupon R, Phineas said?\n\"Snake, go and wind yourself round your own hole.\" At\nthis the snake dissolved and fell into pieces. Said R. Bleazar:\n\"Is God so particular with the righteous\" He replied:\n'Verily He is, and He takes note of all their errors, and\ndesires to rae their holiness to a ill higher level This ass\nhas been tormented because i€ didnot guard my holiness,\ntnd this snake was a divite messenger, And how many-agents\nhas the Aimighty, even beasts of the field and even idaaters,\nap itsays, \"The Lord shall bring a nation against thee from\nfar, from the ends of the earth\" (Deut. xxvin, 49)\" R\nEleazar asked: 'Does God ever make an Israelite His agent\nHe replied: \"Yes: thats, pious Israelite o punish a wicked\n\n\"The appa fhe rant wo pond india wk\n\n366) siren (Leyrrteus) a0\n'one, but not one wicked ore to punish another, save when he\noes so accidentally, as itis written, \"but God deiver him\ninto his hand\" (Ex. xx, 13), in order to punish bothof them.\nSuid R. Eleasar: 'How does God use such Inmates and\nidblatebs ae Hic agente? \"Has nce your father\n\nssid R. Phincas. 'I have never yet asked him,' he replied,\nR. Phineas thereupon began by quoting the verse: \"When\nhe giveth quietness who then ean condemn?\" ete, (Job\nsoxtv, 29). 'When God', he sid, gives quietness and ease\ntoa man, who is there thatis authorized to injure and malign\nhim ? And when He withdraws His watchful providence\nfrom him, who can keep watch over him to protect him ?\n'Aad in this God's ways are \"unto a man ora nation alkke\"—\nthe same for the world or fora people or for a ual,\nFor when men's actions ae virtuous on earth, then she Right\nHind of the Holy One, bested be He, is active for them\nabove; and many friends and protectors come forward on their\n'behalf above on the right and on the left, and the Left Hand\nis subdued and kept under control. But when men's actions\nfn earth are not virtuous, then the Left is awakened, and\nall those who come from the side ofthe left with it, and all\nIbecome agents to inflict harm on men. For all who trang\nthe precepts ofthe Law reasive a mark on their faces through\nwhich they are recognized by those who rise up from the\nsie of the left. Hence serpents and idolaters, and all who\n'comne fromn the side of the left, are called \"agents\" in regard\nto those who bear this matk. Now Israelites, even if theit\nacions are not virtuous, still come from the side of the\nright, but because the righthas been paralysed by thetr actions\nthe lef has power over them, and those who come from the\nSide ofthe left. Hence the agents chosen for punishing them\nate serpents and idolaters, and sch-like who are from the\nside ofthe left, but not other Israelites, even sinners, because\nthey are mill from the sie of the right. And if it happens\nthat a sinful Isralite falls into the hand of another Israelite\nsinner, this is that they may both be punished and be purified\nby their punishment. Sad R. Eleazar: 'Whence do you\nderive all thie?\" He answered: 'From the incideat of the\n'eoncubine in Gibeah (ludges 2). For though the sinners\n\n8 'THe 2OHAR IV [366-378\nthere were Israelites; God was unwilling that other sinners of\nIsrael should be the instruments for punishing them, and\ntherefore numbers of them fell time after time until all the\n'sinners in the attacking army had perished, and there were\nleft in it only those [37a] mare righteous ones who could more\nsppropriately execute the work, And even righteous Israelites\nsare made the agents only when the two worlds, the upper\nand lower, are evenly balanced, and at that time ff the inei-\nent of Gibeah] they were not evenly balanced. Hence\nsinners of Tsrael are not made the agents of the King 10\njuniah other sinners of Iasel, since they do not eome from\nthe side of the eft, We may illustrate by the following parable,\nCertain men having offended against the king, an officer was\nsharged to areat and purish them. One clever fellow ainong,\nthem went and mixed himself with the officer's men. The\nafficer, however, detected him and said: \"Who said you\n'ould join us? Are you rot one of those who have offended\n'against the king ? You shall be punished frst.\" So Israel\ncome from the side of the right and do not attach themselves.\nto the left or mingle with it, Sometimes, however, through\ntheir sins they cause the Right to be weakened and the Left\nto be aroused, with all thse that belong to it. Should, then,\nsn Israelite try to insingate himself among them, if they\ndetect him they say: \"Are you not one of those who come\nfrom the side of the right which is enfeebled because of their\ntins? Are you not one of those who have sinned against the\nKing? Who allowed you to come amongst us?\" So he is\npunished firs. And King Solomon points openly to these\npeople in the words: \"What time one man hath power over\nanother to his hurt\" (Bedes, itt, 9)—verly to his own hurt,\nbecause he is not the agent of the king and does not come:\nfrom that side.\" Said R, Eleazar: 'Verily it iso, since we\nhave learnt chat there is left and there isa right, merey and\njudgement, Israel to the Fight and the idolatrous nations to\nthe left. Israel, although they sin and are humbled, yet\nthey belong to the right and do not cleave to the left nor\nmingle with it, Therefore it i written, \"Save thy right hand\nand answer us\" (Ps. Ux 6), for when the Right Hand is\nealted, Herael that cleave to it are exalted and crowned\n\n310-378] sueytint (Leviriees) 39\nthrough it, and then the Left Hand and all who come from.\nits side are humbled with it; henee its written: \"Thy sight\nhand, O Lord, breaketh in pieces the enemy\n'R. Bleazar then discoursed on the verse\n\npost on the eighth day\", ete, He said: \"This \"eighth day\nthas reference tothe preceding statement, \"for he shal conse-\n'crate you seven days\" (Lev. vit, 33). Why seven days ?\nHappy indeed are the priests who are crowned with the\ncerawns of the holy King, and anointed with the holy\nbecause thereby i put ia motion the supernal oil which\nsmoistens all the Seven and from which the seven lamps are\nti this oil comprising them all, a we have learnt that there\n'are six, and this isthe consummation of all: hence, \"seven\ndays he shall consecrate you\". Therefore, to0, the Com=\nmnity of Israel ie called \"Bathsheba\" (it. daughter of\nseven), because She isthe consummation of six others. After\nthis septet had perfected the priests and crowned them and\n'anointed them, when they reached the Community of Isr,\nwhich is the eighth, Aaron was commanded t0 offer a calf,\nto atone for the sin of tht other calf which Aaron made,\nthereby sinning against the \"cow\", which isthe eighth, the\n'completion of the guardins of frac. 'Thus the priest 8\nfound complete in all, in the eight dtferent vestments and in\nall erowns, complete above and below. Now, on all solemn\n'ccasions Some act must be manifested, and therefore\n'ecemony was performed with Aaron below to produce @\n'ccrresponding reaction above, and in this way welds were\n'nosed through the mediation of the priest. Aaron had to\nInaing a calf fora sin-oflering on account of the sin he had\nreciously committed. Also 4 rim fora burntoffering. Why\n'ram ? Because of the ram of Isaac, who was a perfect burat-\noffering, and this alto was brought to make the sacrifice\ncomplete, 'Thus the calf vas brought for its own sake and\nthe ram to complete it [378] duly with the perfection of Isac.\nIsrael, who shared the sin of the priest, had to bring a similar\n'offering viz, \"an ov and a ram for peice offerings, to scri-\nfie before the Lard\", an ox for their sin and a ram to\n\nplete this place with the perfection of Isuac. The term \"sin\nOffering\" i not used in connection with Tsrack as with the\n\n40 THE ZoMAR IY ie\npriest, because Tra! had already sutered their punishment\nJn many places, and therefore God didnot wish to meni\n{hele eng hence Ht fe written here, Yor a peace ofecin\nand ot \"fora sin-offering\", asa sgn af peace to show that\nGort had been reconciled 'with Iseacl in respect of thi\n'Aaron, however, who had been saved from punishment\nthrough the prayer of Mores (Deut 18, 20), and whose\nsuit sll hung over him, had to bring asigcolering, that his\n'Sn might be toned for and that he should be purifed and\nwhole. On that day upper and lower beings reached thir\nPerfection, and there was peace everywhere in the joy of\nHeaven and earth, and but for the tragedy of the sans of\n'Aaron on that day there would have been no such jo above\nand below: froma the day thatthe lralites came up from the\n'Red Sea. On that day the sin of the Golden Calf was wiped\nfo, anid priests and people were seanted of it. On that day\nall theaceusers above were silented, and they' circled round\nTarae without being able to fnd any' spot a which to atack\n'them until the hour arrived when Nadab and Abihu rose up\nand spol the general joy, and wath descended on the world,\n'We have lear chat om that day it was the joy of the Com=\nuvity of Iara to be united [with her Spode] bythe bond\n'of faith-with all holy es (fr the incense binds all—hence\nits name), and they came and inked all the others ether\nand left Her outside, and linked up something el.\" Said\nR. Phineas to him: 'Do not say that they left her outside,\nbut only thatthe Community of Isract was not united (to the\nrest] through them, for wherever male and female are not\nfound together, the Community of Israel does nov abide\n\"Therefore its written, \"With thi shall Aaron core into the\nsnetuary\" (Lev. xv, 3), which was a warning to bin that\nhe should be male wit female; and therefore a priest should\nnot enter the sanctuary til he is married, in oeder that he\n'may have a shite inthe union ofthe Comnmuiity of Tse\nIR, Jowe refered in this connection to the verse? \"As aly\nmang thorns, so is my love artong the daughters\n11, 2).\"As as been explained,\" he sid, 'this verse is spoken\n1 erty conectewih atar, Aun for bind\" Bec they\n\n37b: 386) snaminy (Leverteus) 401\n'by the Holy One, blessed be He, in prise of the Community\nof Israel in His love and desire for Her, and therefore itis a\n'murried man who should utter the praises of the Holy One,\nblessed be He, and of the Community of Israel, For, since\nIhe cleaves to his spouse and devotes his afection to her, when\nfhe comes to serve before the Holy. God he awakens another\nlove, that of the Holy One, blessed be He, forthe Community\nof Israel. And for this the Holy One blesses him and the\n'Community of Teruel blesses him, [384] For the Community\nof Israel is blessed by the priest and the Israelite is blessed\nbby the priest, and the priest is blessed by the Supernal Priest,\n'as iis said: \"And they shall put my name upon the children\nof Iscael and I will bless therm\" (Num. vt, 27)\"\n\nIc is written: \"Remember, O Lord, thy tender mercies\nand thy lovingkindnesses, for they have been ever of old\n(ne'olam, lit. from the world, Ps. x1¥, 6). \"Mercies\" here\nrefers to Jacob and \"lovingkindnessess' to Abraham. God\ntakes them from the world and raises them aloft, and makex of\nthem a holy Chariot to ahield the werld. So God does wi\nall the righteous. It may be asked, why is there no reference\n'to Isaac here ? He was let over to panish those who oppress\nhis offopring, and is referred to in the verse, \"Arouse thy\n'might' (Ps. t20%, 3): and again, \"The Lord shall go forth\nfas a mighty man, he shal stir up jealousy Tike a man of war\"\n(Isa, sun, 13), R: Hiya said; 'Jacob and Abraham we require\n{to shield us, but Isaac's fonction is to make war, and there-\nfore we do not desire him to be asscciated with them. We\n'may also explain the words \"for they are fram the world\"\nthus, When God created the world He took Isaac and created\nwith him the world. He saw that it would not be able to\n'endure, so He supported it with Abraham, He saw that it\nneeded further support, so He took Jacob and joined. him\n'with Isaac. Hence the world is supported by Abraham and\nJacob, and they are \"from the world\". [588]\n\nAwp Moses sarp unto ELeazaranp Irmastan, Let\nNOT THE WAIK OF YOUR HEADS GO LOOSE, ETC.... FORTHE\n\n'The teathereinsersa pssige which io mntance emery repetition\nof p79,\" Hla dacoured \"to p. 37h, \"something ee\n\neo 'te ZouAR AY (38-398\nANOINTING O11 oF THE LonD 16 UFO YOU. R. Abba\ntld: 'All joy above derives from the Holy Oil, from which\nissue gladness and blessings to all the Lamps, and with the\nsrcam of which the Supernal Priest ie owned. 'Therefore\nthe priest on earth on whom the anointing oil has foxeed\nrust display a sniling and joyful eoumtenance, and there\n'must be no blemish on his head or is attire or anywhere ese,\nthat he may not ease «blemish in another place. Hence had\nleazar and Ichamar allowed any blemish to appear at that\n\nir heads or their garments they would not\nref, for it was a me of judgement. So we\nIhave learnt that when a plague issife a man should not apply\nhhimaelf to any undertaking lest he became a marked man.\nHence it is write, \"lest ye die, But let your brethren the\n'whole house of are bewail the burning\" because they did\nfot come from the side of the priests, and therefore would\nnot be injured\"\n\n'R. Eleazar here adduced the verse: \"And Aaron took him\nlisheba, the daugiter of Aminadab, the sister of Nabshon,\nto wife\" (Ex. ¥, 23) 'Aaron', he aud, 'acted fly, copying\nthe supernal model. \"Elisheba\" was destined for Aaron\nfram the time of the Creation, just as \"Bathsbeba'* was\nested for David fom the time of the Creation. Doth are\nfone, but the one name refers to judgement, the other to\nsnerey. When she was joined with David was for judgement,\nto wage war and shed blood, Here with Aaron it war for\npeace, for joy, for pladness and blessing. Hence with David\nShe is called flathsicha, and with Aaron Elisheha Elise\n(lit to seven) to show that she was joined to Grace; Bath\nSheba (daughter of seven) t0 i\nroyalty and power! (390) Hence,\nratify her, to rejeiee her, to joo her with the King in a\n[Perfect onion, Uh blessings might he difused through all\n'worlds by means of Aaion. Hence the priest must be ever\nsmiling and joyful. since he isthe instrument of joy and\nblessing, and in this way punishment, wrath and gloom are\n\n\"esp. 37m The et here truce bre sirestom on he enter\nsienifeace of the \"voce ofthe trumpet\", the ubstne of Which hae\nrealy tepetedierhee\n\n394) enemas (Lavrricus) 43\nremoved from him, that he may not he disqualified forthe\npce to which he i inked.\"\n\nDRINK NOWINENOR STRONG DRINK, THOU NORTHY.\nsows, Ere. R. Judah said: \"The fact that this injurction\n'was given to the priests shows that Nadab and Abihu were\nunder theinfluence of wine.' R- Hiya adduced here the verse:\n\"Wine rejoieth the heart of man\" (Ps, ct¥, 15). '\", he\n'aid, the priest requires to be glad and smiling more than\n'other men, why is he forbidden vine, which creates joy and\nsmiles? 'The truth js that wine cejoices at frst and saddens\nafterwards, and the priest must be glad throughout. Also\nWine is of the side ofthe Levites, but the sde of the priests\nis pure and clear water\" R. Jost said: 'Each lends to the\nother, and therefore wine gladdens at first because it contains\n'wate, but afterwards it reverts tits own nature and brings\nloom.' R. Abba said: 'Wine, oil and water issue from the\nWater and of, which are on the right, are taken\nby the priews, especialy ol, which is joy first and lst asi\ni written: \"Like the goodly oii upon the head that ran\ndown upon the heard, even. Aaron's beard\" (Pa. cxxxth, 2).\n'Wine, which ison the left, is inberited by the Levits, that\nthey may raise their voices in song and not be silent, for\nwine is never silent, but ol is always noiseless, The diference\nIhetween them is this, Oil comes fom the side of \"Thought,\n'which is always silent and unheard, whereas wine, whichis,\nfor raising the voice, comes from the side of the Mother.\n'Therefore the priest, when he entered the Sanctuary to\nperform divine service, was forbidden to drink wine, because\nhis service is earied out quietly.\"\nR, Judah and R. Isaac were once going from Be Men\nto Sepphoris, and with them was. youth leading an as, o\nWhich was aur of honey. Said Re Judah: \"Let us discourse\n\nvi, 9) \"This wine', he said,\nfis the ine of the Torah, which is in truth good, becuse\nthere is anotier wine which is not good. But the wine ofthe\n'Torah is goed for all-—good for this world and good for the\n\n494 \"YMe ZonAR Ly [90-398\nworld to come, 'Tit, 100 isthe wine tha pleases the Holy\nOne, blessed be He, more than all, and therefore he who\n'qua deeply of the wine ofthe Torah will wake in the world\nto come and will come to life when God shall raise the\nrighteous Said R, Judah: 'We have learnt that even in that\n'world he will be able to study the Torah, as itis written,\n\"He causeth to mutter the lips ofthe sleepers\" (Ibid.).' The\nyouth hereupon remarked: \"If ir had been written, \"thy\npalate is from the best wine\", your explanation would have\nbeen correct, but it is written \"lke the best wine\"! They\nlooked at him. and R. Judah said: 'Speak on, for our remark.\nita good one,' He continued: \"l have heard that if. man\n'who studies the 'Torah diligently allows his exporitions to be\nheard and does not merely whisper them, [398] then he is,\nlike good wine, which aso is not silent and eauses the voice\nto be raised. When he departs from this world, then \"my\nbeloved goeth straight forward', turting neither to. the\nright nor the left, and none interferes with him; and in that\n'world oo, his lips mutter words ofthe Torah. have further\nhheard'that this verse was addressed to the Community of\nIsrael in her praise, It may' be asked, who is it that praises\nhe thus, for if i isthe Holy One, blessed be He, we should\nexpect \"for me\" instead of \"for my beloved\", However, the\nHoly One docs in truth praise the Community of Israel thus,\njn response to Her praises. As She says, \"His palate is\nsweet\", He replies, \"Thy palate is ike the hest wine\", (0\nwit, the wine tht has been treasured from the Creation. \"My\nbeloved! is Isaac, who is called \"beloved from the womb\",\nand \"straight forward\" means, t unite the lefewith the right,\nthrough the joy diffused by that wine. Hence \"eausing #9\nmutter the lips of the sleepers, because all are awakened\nwith joy and blessing, and all worlds rejoice and rouse them-\nselves to pour down blessings below.' R Judah and R, Taane\napproached him joyfully and kissed him. They sad to him?\n\"What is your name ?\" He replied: Jest.\" They said: 'You\nshall be Rabbi Jesse: you shall become more famous than\nur colleague Rabbi Jesse who has departed from us.' 'They.\nthen sad to im: 'Who is your father?\" He replied: 'He is no\nlonger alive. He used to teach me every day three expositions\n\n39) suesiins (Lavi erevs) 495\nof the Torah, and every night three picces of Agadaic lore,\nWhat 1 have just told you I learnt from my father, and\nnow I live with a man who will at let me study, and makes\n'me work all day, and so every day I go over again the things\nlearnt from my father.\" They ss\nknow anything of the Torah ?\" He repli\nHe isan old man and he cannot say Grace, and he has ons\n'whom te does not send to school.\" Said R, Judah: \"IF that\n'were not the case, 1 would go int that village to talk ro him\nabout you, but after what you tel me, i¢ would be wrong of\n1s to look at him. Leave your a, therefore, and come song\nwith us' They then asked him who his father was. He\nreplied: 'R. Zeira of Kfar Ramin On hearing this R- Judah\n'wept and said: \"I was once in his house, and I learnt from\nhtm three things concerning the Cup of Benediction and\ntwo relating to the work of Creation.\" Said R, Isaac: 'Seeing\nthat we could learn from his on, how much more from\nmoult?\n\n'So they went along holding his hand until they came toa\nfield where they sat down, They said to him: \"Tell us some-\nthing that your father taught you concerning the work of\n'Creation.' He thereupon discourved on the verses \"And Godt\n'reated the great sea-monsters,\" etc. (Gen. 1, 21). He std:\n\"The name Elohim is usually applied to the place of jadge-\niment, but hereit is applied to the most high place from which\njudgements isve, for although itis intrinsically a place of\n'Mercy, yet judgements isaue from it and depend upon it.\n\"The \"great sea-monsters\" are the \"Patriarch\", which are\nwatered fist and spread their rots throughout all. \"And\n'every living creature\" (li. living woul): ths isthe soul which\n'the supernal Barth brought forth from the \"living creature\"\nhas), wich is the highest of al. ro wit the soul of the\nfirst man which formed in its midst. \"That moveth\" this\nis the \"living creature\" (hayah) that moves about on all\nfides above and below. \"Which the waters brought forth\nabundantly\", namely the waters of that supemal stream\nWhich issues from Fiden and veaters the 'Tree there that i\n'may spread its roots and provide food for all, \"And every\n'winged fowl after its kind\": these are the holy angels whose\n\nat aad zOnARtY Gs9b-400\nfunction i isto santify the name oftheir Master every day,\n'or to perform the messages of their Master in this world\nSaid R. Judah: \"This is rally too much for one 50 young to\nknow, and T foresee that he will be removed to a place of\neminence.' R. Isaac said: [4oa) \"The 'living creature that\nsoveth\" isthe Hayoh that is supreme above al, there being\nalso another which is called by Scripture. \"earth', The\nexpression here, \"and let fol moliply i the earth\", means\nin the earth and notin the water, because the origi\nflows on undivided up to that place which is called \"earth!\"\n'nit From thor, as it says, \"it separates\" ete. (Cen. tt, 10)\nand the \"Tow!\" mentioned are watered from this ard\n\n\"They then rose nd went on their way, and R. Judah st\n\"Lets take this youth into our company, and let each of us\nive some exposition ofthe Torah\" He then commenced with\nthe verse: \"Stay ye me with raisins, comfort me with apples\",\n'te, (SS. 5). He said: \"The Community of Tarael speaks\nthus in exile, Support is needed by one who falls, and there-\nfore the Community of Taral, of whom its written, \"she i\nfallen, she shall nomore rise\" (Atmos v, 2), requires support,\nand she says, \"Sty me\". To whom dees she say this? To\nher children who are in exile with her. And with what shal\nthey support her ?\"With raisins\": theseare the patriarchs\"\nwho are the ist tobe replenished with that good wine stored\naway from the Creation; and when they are replenished,\nblessings light upon her through the agency of a certain\ngrade, namely the Righteous One, and so he who knows how\nto unify the Holy. Name, even' though blessings are not\nvouchsafed to the world, supports and says the Community\nof Israel in enile. \"Comfort me with apples\": this ia the\nsame, and it also contains an inner meaning. Raisins intani-\ncate, but apples sober. Hence raisins © excite, and apples\n10 se cat the intenication doesnot harm. And why all this\nBecause \"I am sick of love\" in the exe, He who unifies\nthe Holy Name mest ily join Merey wih Justice, and tl\n'what supports the Community of Israel in ex\n\nR, Tsaae took the verse: \"Which did eat the fat of their\nsacrifices and drink the wine of their drink offering\". He\n'aid: \"Happy are Israel im that they are holy, and God\n\ngoo-qod] stew (sveticvs) 7\ndesired to sanctify them, All the life ofthis world that they\ninherit is derived from the Worll-o-come, because that is\nlife both abeve and below, and the place where the \"treasured\ntwine\" commences, and Irom whieh life and holiness issue,\nAnd Israel use wine on accourt of the wine of another\nTrae, forthe supernl Tara! derives life therefrom, and\ntherefore they bles the Holy Ore with iwine. Hence, when\nthe idolate, who i unclean and defies anyone who associates\nWith him, touches the wine af Ise! it becomes uncleas and\nis forbidden; all the more the wine which he himself makes.\n'Al ihe practices of Intel are on the upetnal poser and\nspecially their offering of wine, which holds very high\nrank, like the \"treasured wine\". Hence Israel drink the wine\nof Taral which has been made in holiness, as is fing just\n'as the Israel above drinks of tha oly ine, and they do not\ndrink wine which has been madein defilement and from the\n'side of defilement, for the spirit of uncleanness rests on it,\n'a fone dein i Bn opi deflate i not o the\n'ide of Tere and has no share inthe World-to-come, which\nis the \"treaured wine\". Hence God is Blessed with wine\nabove all, because wine rejoices the Left side and in that joy\nmerges itsef in the Right, and when the whole becomes\nFight the Holy Name is glad, and Blessings are everywhere\nlfused\" [408]\n\n\"The youth then followed, taking as his text: \"The king\nby judgement extablisheth the land, but a man of offerings\n'overthroweth it\" (Prov. xxix, 4). \"The king here', he said,\n'is the Holy One, blessed be He. \"Judgement\" is Jacob,\nswho isthe epitome of the patriarchs \"Aman af offerings\"\njs Esau, who used to atk questions about offerings, but never\nbring any. Or again, T can say tha 'offerings the negation\nof judgement, being the elevatica of merey, and therefore\n'a man of offerings overthrovteth ie, But was not David\n\"4 aman of offerings\", and yet the land was established by\nshim ? This was because fs written of him, \"the sure mercies\n'of David\" 8 he clung to one quality, so did he cing othe\n'other. All his days David strove that this \"offering\" should\nbe united with judgement, Solomon ame and wedded them\ntogether, 0 that the moon became full and the land was\n\noh 'THE ZOHAR IY 406\n'established. Zedekiah came and parted them, and the land\n'vas left without judgement, and the moon was impaired and\nthe land was devasuted. Note that ol was for the priests\nnd wine for the Levites—not because they require wine,\nthu from the \"tresured wine\" some eves to their side 9\nlink the whole together and make all worlds glad, right and\nlett being found clsped together in thers, so that they should\nhe beloved of the tre believers. Whoso concentrates his\nthought on this is perfect inthis word and in the world to\n'come, and all his days clings to repentance, the place where\n'il and wine are found. In this way he will not hanker ater\nthis ward or its delights, fo another kind of wealth is stored\nUp for him, and he has share i the future world, the place\nwhere oil and wine ate stored. And he who loves this place\ndocs not require wealth or strive for it Happy are the right-\nous who all their days strive after the celestial wealth of\n'which itis writen, \"Gold and glas eannot equal it, nether\nShall the exchange thereof be jewels of fine gold\" (Job\nsev, 17)\"\n\nHe further discoursed on the verse: \"And the Lord said\nsunto Moses, Come up to me and I wil give thee «the law\nAnd the commandment which I have written to teach them\"\n(Ex. xxv, 12). \"The word lharetham (te teach ther) may be\nread lehoratham (Vo her that conceived them), the \"them!\nreferring to the law and the commandwent. \"She that\noncelved them\" isthe place of \"treasured wine\", Becae\nall writing of the Supernl Book commences there, snd from\nthence issues the Torah which we call the Writen Torah,\n'The other Torah is called the Oral Torah (Torah of the\nmouth), the \"mou\" being Knowledge which is the mouth,\n'of book and wating\n\n'Ieis writen: \"Take avay the wicked from before the\n'ing an his thzone stall be established in lovinghindness™\n(Provacy, 3) When sinners are numero in the world, the\nthrone ofthe holy Kingiestablished in jadgementand Hames\nplay around the orld. But when the wicked are removed\nfrom the world, His throne i established in lovingkindness\nand ot in judgement. This shows that the lawer world\ndepends on the higher, nd the higher disposed according\n\njobegra] —_sueaint (Leviricus) 9\nto the condoct of the lower. [4ra] We further learn feo tit\nverse that when the priest enters the sanctuary he should\n'enter with fovingkindnes, of which the emblem is water,\nland not with wine, which 1s the emblem of severity.\" RL\nJudah and R. Isaac then came and kissed his head, and from\nthat day he never left R, Judah, and whea he entered the\nHouse of Say, R. Judah used to rise before him, eying:\n\"Lave leat something from him, and itis fiting that 1\nshould show him respect.\" Aftervards he became one af the\nCompanions and they used co callin \"R. Jesse the harsmer~\nhead that bahia socks nd eke the aparkn fy fn ll Sree=\ntions\", and R. Eleszar used to apply to him the verse\n\"Before T formed thee in the belly knew thee\" (Jer 4)\n\nAp Tite Lonp spake unto Moses AND TO AaRox\nSAVING, THESE ARE THE LIVING THINGS WHICH YE\nSHALL EAT, Re, Why was Aaron joined with Moses here ?\n'ecause it was always his fonction to divide between the\nclean and the unclean, R. Abba expounded in this connection\nthe verse: \"What man is he that desireth life and loveth\n'many days that he may see good?\" (Ps. rxtty, 13) 'Life\nhere', he said, is the life which is called \" the world to\ncome', where true life ahides. Similarly the \"tree of life\"\nmeans the tree that springs from that life and is phnted\ntherein. By \"days\" here is signified the name of the Holy\n'King which is attached to the supernal days called \"the days\n'of the heaven aver the earth\". He who desires to hive a\n'portion in the higher life and to cleave to the supernal days\n'should abow all keep guard over his mouth and his tongue.\nHe chould preserve his mouth from food and drink which\ndefile the soul and remove man from those, supernal days\nand life, and he should keep his tongue from words of evil\n430 a8 not to be defiled by them. Further, \"mouth\" and\n\"ronigue\" are names given to supernal places, and therefore\n'a-man should be careful not to bring a stain on his mouth\n'and tongue!\n\n'THESE ARE THE LIVING THINGS WaIeH Ye SHALL\nEAT..-AMONG ALL THE BEASTS, Why does it say first\n\n410 'rie zouaR 1 (grag\nJing things and then \"beasts\" ? What it meane is that\n'¢ long as Taal keep their soul from impurity, then they\nwill cat living things\" so ao co br ofa high grade of hole\nand cleave to God's Name thrcaigh rejecting the \"beast!\"\nWhich are not selected ae clean, But if they do not keep\nthemselves from unclean food and drink, then they shall\ncleave to another unclean place and be defiled by it. The\n'ating, however, ofthe animals selected wil be cleanand wil\nhot defile them nar deprive them ofa share in God's Name.\n'Again, we may lay stress on the word sot (this) and inter-\npret: sot (ie. the Shekinah) confronts you to punish you\nFf you defile your sus, beeause your souls ate from er, and\ntherefore she stands before you for good or ill, R, Bleazar\nsaid 'OF al the beasts that are attached to one side you may\nfat and ofall that do not come from that side you may not\nExt For there are beasts that come (438) fom either side,\nland both sides have thei signs, Hence, whoever ext of those\nthat come from the unclean side defies therewith himself\nand his sou, which comes from the side of purity.\"\n\n'R. Simeon said: 'As there are cen Crowns of Faith above,\nso there are ten crowns of unclean sorcery below. All things\nfn earth are attached either to one wide or to the other,\nemay be asked, What of the goat in which delle an unclean\n\nit, and is Yee permitted This is not really 30, for if an\n'unclean spirit dwel in it, we should not he permite to eat\n\nThe fact that the evil sprit pases through it ane appears\nfront of it, fut i not allowed to dell in t, For when the\nevil spirit comes to take possession oft, another spint passes\nby, and the evil spirit departs feom though stil sppeaning\nin front of it; and therefore it snot forbidden to us as food.\nCattle, beast, birds and fisher show signs of right oc\nleft, and whichever comes from the right we may eat and\nWhichever comes from the left we may not eat, because an\nTunclean spint dwells ia them; wherefore the holy spirit of\nTeract must not he mised up vith them, in ender that they\nmay remain holy. and he recognized as such above and\nbelow. Happy is the portion of lsrac in thatthe holy King\ndelights in them and desires to sartifyand purify them above\nall others because they cling to Him, Ie is writen, \"Israel\n\nsub-42a) stieatint (LeviTicus) mn\nin whom I am glorified' (Ina, xtry, 3). If the Holy One,\nblessed be He, takes pre in ferael, how can they go and\ndefile themselves and cling co the other, unclean side\nTherefore it is writen, 'Sanetify yourselves therefore and\nbe ye holy, for Lam holy\"; he that isin the likeness of the\nking should not depart from the ways of the king. Happy\nthe portion of Israel of whom itis written, \"AM that see\nthem shall acknowledge them that they are the seed which\nthe Loed hath blowed\" (sa, tl, 9). Whoever eats of these\nunclean foods claves to the other sie and defies hinvelf\n\"and shows that he has no portion in the most high God and\ncomes not from His side, and if he depars in this state from,\nthis world he is scized by those whe belong to the side of\nuncleanness, who punish him as a man spurned of his\nMaster, and there is no healing to hie defilement and he\nnever escapes fromit.'R, Jose said: \"Ring Solomon weote in\nhis wisdom: \"AMl the labour of mun is for his mouth\"\n(Eccles. vi, 7). 'Thi signifies that all the punishment [42a]\nwhich a man undengoes in the other word i on account of his\nsouth, because he did not guard it and through it defiled his\nsoul\" R. lsaae sid: 'For one to defile himself with unclean\nfoods is Tike serving idols; just as he who serves idols quits\nthe side of life and of the: domain of holiness for another\n\n30 likewise he sho eats unclean foods is defied\nthis world and the next, for these Were assigned to\nthe idolatrous peoples, who are alreody unclean and come\nfrom the side of uncleanness,\n\nA. Eleazar once ssid to his father: \"We have learnt that\nGod will one day purify Israel; with what?\" He answered:\n'With that which is mentioned in the verse, \"And I will\n'sprinkle clean water upon you and ye shall be clean\" (Eek.\n'1, 25). And when they are purified they shall be sanctified\nand called holy, as its writen, \"Holy is fae to the Lord\"\nGer. 1, 3). Happy are Tarsel of whom God ban tid \"Ve\nshall be holy for Lam holy\", because i is written, \"And 10\nhim ye shal cleave\" (Deut. x, 20).\n\nUniversity ©\nMcFarlin Li\nTulsa. Oklahon\n\n{NNUAL\n\nADD0022768639\n\nang00227b8639",
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