Egyptian-Hebrew stream·Zohar·Volume III — Shemoth (Exodus)

Source context

Theme

post-mortem states of the soul, reincarnation of rational souls, and the soul's garments in successive embodiments

Soul-faculty

Consciousness Soul

Steiner

• GA 41b, part_7Steiner cites Zohar vol. III, p. 61 on re-incarnating egos whose last personality must fade entirely, and Zohar vol. III, p. 616 on the soul receiving a shining garment above corresponding to the earthly garment worn below, as evidence of Kabbalistic teaching on post-mortem states and successive embodiment.

Cross-tradition

• Vedanta / Hindu doctrine of subtle bodiesCross-tradition congruence appears between the Zohar's teaching on celestial and earthly garments of the soul and the Vedantic distinction between the sthula-sharira (gross body) and sukshma-sharira (subtle body) retained across incarnations.
• Platonic / Neoplatonic metempsychosisCross-tradition congruence exists between the Zohar's account of the rational soul pleading before God for freedom from re-embodiment and the Platonic description of souls choosing or being compelled to return to bodies, as cited alongside the Zohar passage in GA 41b.

Volume III

"We fave been 'aught that wherever Isracl went into 'capt the Shekisah went with ber. We learn this in the present imtance from the Sale ie

'feral ene" wich weak bere weer tothe realy Ihowts and chariots, which, we are told, "came with Jarab 20 Egypt." R. Hiya cted im this connection the verse:

'5ith we from Lebanon, brie, with me from Lebanon

oi

"Come with Me, My bride, with Me, Lehanak (lit. white). thw moos whe reeves thy ight from te So! [54] Lack (Gece), « benetil preen (Scare) wit thw secre fo

spre rei mey ipaiye yeu bap eet 'muperal Faich (emmali", the seference in the Ine word 'etng to the chido of Tene! when the sn "all ha the [Lend tath an we ill do sad obey" (Ex xx 7h nd who

-xcoved im Babyioa, the Lesvens opmocd, an the bay apie Sf prophecy descended upon Eadie, and he saw tis wonder- ful ven, and proclaimes te the evies:~ Behold, our Master fs here, and all the cxlewal beings have come dona t» be

nether part of which they sod. Also "from the bons' dens". namely, the children of Seir, who eefused the Law 'shen offered to them. "From the mountains ofthe leopards" SBamely, the chidres of Ishmael, who Skrwne refused. a is writes, "The Lord came from Sinai and rose up fromm 'Seir unto them: he shined fort from Mount Paran, and be 'came from the ten thousands of holy onc" (Dest. 1, 3).

6THE ZONAR 111 be
'And what isthe meaning of "He came from the ten thou- 'ands of aly ones"? An ancient tradition explain i thas: 'wien the Holy One wat about to give the Law to larael, nts of angels protested with one veins, seying: "O Lard, cour lord, bow exzellest is thy Nurne i allthe earth | Give thy 'Glory (the Torah) to the heavens * (Ps. vas, 1-2) Im truth, they desired the Torah for themselves. Sid the Holy One to them: "Has death any sway over you? Behold, im My Law death s the punshment for certain sins {Is abbery or theft known to you 7 In My Law itis written, "Thou shalt 'pot steal'! there seal deste among you? T have sid. "Thou shal nor comma adaltery' I lat posible fr yout Tie? T have sid, "Thou shale not bear file witness aginst thy neighbour'! Can covetousess lodge with you ? Thave sat, "Thou shale not cover | OF what serve, then, will the La be ro you ?" Strightway they sang in unison: "O Lord, 'xt lord, bow excelletisthy Name in all the earth (UB xo). [No more 6d they ay, "give Thy glory tothe heavens" 1K Jose interpreted the above verse in the Song of Songs in conection withthe descent of the Shebinah tothe Egyp- tien captivity. RL Simeon, however, found in it an tw the mysnc union between Voice and Unterance These sould form one unty, without any parton whatever "They depend upon ove soother: no Voice without Uterance, snd no Urance without Voce. Essentially they bath come from "Lebaron" (—lehonah, monn, symbeliaiog Windom). "Amana" represents the threst, out of which comes the breath to complete the hidden indication fine given from "Lebanon". "From the wp of Senir and Hermon" refer to te tongue; from the bons' dens" suggets the teeth; "Irom the mountsies of the leopards" i symbolic of the lips, by 'which the Unerance i made complete. [R Hiva pple tothe Inractes sho went dows to Egret the vers: "Eat chow mot the bread of fim that th am evi ye esther desire thou bie dates" (Prov. xu, 6) 'Indeed' bie ai, "the bread or any other boon offered by an evi-eyed (ean i net worth mise partaking of or enjoying, Had the <kren of Teael, im going down toto Egypt, noe usted the 'read of the Egypeans they would not lave remained there se8} suzqors (exoous) 2 in exile, nor would the Egypt have opprened them" 'Said R Imac: "Was not that exile the fulient of 2 divine 'decree ? R Hiya mid in reply "That makes 20 difermce, Inasmuch 2 the decree did not menton Egypt in parbextar, 'aly sxying: "Thy seed shal be a sranger im ld that i tot then" (Gen. am. 13)—not necasanty Egypt." R. base 'sid: "Though a man should have a vigorous appetite and 'bea bear ester et if he encounter such an c-cyed mann, it wee beter for hie to ale hi own ie tan pra of "Trereare teers of wen whe rive away the Shekicah from the world, making it impouuble for the Hely One, lessed be He, to fx His abode inthe universe, and caning 'eayerto be unanawered 18] One is he mho cobabits with 'woman inthe days of her separation. There sno iempericg comparble with thin He deter himself end all ernnected 'him. The child born of sch a union i shapes in = treman, for be pofanes herewith the mared sign of the 'covenant which constitutes the support ofthe sacred Name {ad the cence of fath. As soon at "the people commited 'sboredam™ withthe daupuers of Moab, the anger of the Tord es Kindle aginst Issel (Sum ov. 1-3). The lenders af the pepe who did not endeavour to prevent 'hem, were the Fmt be punished (hid gh and im crery {enerston st the leader who are made rapoemble fora {he menber of the commanty in rand tthe profansion of che sgn of the covenany which "num and shh" (Pa 'sammy, 12): a the un gira ght tothe word so doe he boty sign give light to the oay, and asthe acd protect,

10doce the holy sign protect. He who keeps iin puriy
[Frarded from evil But he who traaers tha ig of bones {uo 2 strange domsin, beaks the commaninent, "Thaw shake hae eo other gods but Me; foro deny the hing's seal ie eqraent to denying the King Kini Next iv he whe [purposely peeves the seed from coming 10 Frton, for be 'Sesroys the King's workmanship sed so causes the Holy 'One to depart from the word. This sini the aus of wat,

8'THE xOHAK 111 bhe
famine, and pestilence, and it prevents the Shekinah few. 'Bading any resting lace nthe world. Foe thee abominations the sptt of boliness weeps. Woe ts him whe exuses this: it 'were fxter that he had never been born I was counted 'the Inelites for righteousness that, although in exile in Egypt. they hee themselves fre from these sn ad, more 'over, feaiemly fuliled the command t increne and 'multiply. This made them worthy to be liberated. R. Hiya found an indication of the purity of the Iselin women in Egypt in tbe tet: [44] "And he made the laver of bras, '2nd the foot of it bras of the oF the women 'zsembling at the dior of the tent" (Ex. xem, 8). What tras the merit of the women to bave made them worthy of Such henour that their should be wed for the laver ofthe Tabernacle ? 'Tei ritual alutions om the fone fixed, and their eagerrene ty attract ther husbands ok the othee TR Bessa and R Jose were eae walking together. Sai AR Bleazar to RL Jou: 'Open thy mouth, snd lt thy words Bow forth Jou roped. "Will t pleace the master fT ask him to solve 2 cern difficaky for me? I have heard from the mouth of the "holy lamp" (R. Simece b. Yobai) thie ioerprettion of the words: "and these are the name of the chen of Lnac!"—that they refer ts the "Ancient {sel (God) and to all the heavenly hosts and chants who 'went imo exptiviey with Jacob. Lam, however, pure how tw fit the words z man and his Household" in this vere 'nto this interpretation' R Elesir replied: "What &. Smeva said is cerainly corect. We have an exoteric doctrine that the receiver i 8 it were, a "howse" to the giver This may be ithatrated from the following vere: "Andi came to pass 'when Solemn had fished the building of the house of the [Lord aed the king's howe" (1K tx, 1) "The house of the Lord" & of course, the Temple, which includes the outer 'cours, the porch, the setechambers, and the Temple ialf- bur the "king's howe" isnot, 2s you might thnk, the palice 'of Sclomon, but the Holy of Holes, the innermest sanctum, the word "King" being bere used ints abalute sense. Far 'this King, although sopreme, im, in ration tp the Highest « suzworu (exons) Poin, the most hidden One, feminine or receptive; but at 'the sme tine He is masculine, or ative, in eeation to the 'Asp Tusse ane Tue xantes. R Jose consected these zy jaar eae coeur et 'sree, for, said R. Elerar, 'as the pirden fas to be tended, ploughed. watered, and trimmed, = has the Community of 'asiel to be tended, martured, and trimmed. She i called garden" and. she i called "vineyaed": "for the vineyard of the Lori of Hoste is Israel. and he fenced it and 'athered ost the snes thereat™ (Im ¥, 1-7)" Said R Simeon * x rae zoman 1 bee

2HE zomas 111 bse
ofthis section ofthe Bout of Exodus, tel me the sigs 'f the words "a man and his household came with Jacob? He replied: 'My father said tht i efers tthe various grades 'of angels, all of them celestial, but of whom the bigher aze 'alld "wan", ad the lower housed" ee "female". in the sense that the Former ate active while the later ace passive and seceptive 'When R. Fat was once studying with R. Elasar, the som 'of R. Simeve, be asked him: "Did the Shekinah go oven to Egype with Jacob ¥ Said R. Elearar: Surely ! Did vot God '57 t Jacob, "I wll go down with thee ino Egypt" (Gea. ty 4)? Ssid R Ina: See now, the Sbekinah went down veith Jacob ito Egypt, but She ako had with Her sx hundred thousind holy Chariot angelic beings, for i i wren, "and the children of Tsrac journeyed from Rane to Seceath, about (lit. ike) six hundred thousand <n foot" (Ex, 37). Now it doesnot say "six andoed", bet "Tike™ se ered, cary which sugges that there moe am equal Sumber of colenal bong: tho went cut with them The deeper meaning of the pouage is as flows. When these 'oly Chances and holy Haas were aboar to lee Egypt, the childen of Teac at once rend Ghat # wae for thee sake 'at the celestal beings were detained, and therefore they baste to get ready and lee m quickly as possible, Hence it mae "they couid mot tary" (Ex a, 39) not "hey id tt want t tary", From tht we leara that the expreuson "ehaldren of Iselin all these pastges refers wo the 'elesial bouts. Moreover, it stands to remon that as che Violy One promcd Jacob that He would ge down with hime 'nto Exypt, He would tke Has mscisering anges with Him, for where the Master there mus Hur servants alo be, and 'expecially when we consider that even when Jacob was ved from Laban, "the anges of God met hin" (Gen. 2208, 2)" [0] R. Abba Ged bere the yee: "Cone, bebold the works 'of the Loed whe buh made desolations im the cant" (P. un, 8). "The term shameeth (desolatons), be mid 'ean 'iso be read shomoth (names). This corroborates what BL 'yassid namely, that whatever isin herven, the Holy One, 'lewd be He, hae made = counterpart thereof on earth. deve Ege sy men of inal ange scempaied a "Solomon" refers to the "King to whom peace (shalom) 'belongs: "threscore mighty men are about it"—these are the snty myriads of exalted anges, part of the army of the 'Sheisnah whach atcompaned Jacob ito Eevee

1Hiya was ence traveing from Usha to Lad, mounted
'One ssid to him. "1 will go down with thee to Eggpe". ther 'would lick the dust for three Beane foe pene! For it has heen said by the great Rabb of old in 'Connection wich the verse, "And Mowe: went ou 1 sect fae father-in-law, sed did obeisanee"" (Ex Xv, 7) that when Aon sr Mes po, he luo went, and so did Exezar, and the princes, and the elders and, in fc, all Ierael went out 19 seit Jethro. For who could sew Monin a the grat anor Bo '20d not ge himself? Thus because Moves went, all went. [Now if Moms produced such an effect, how much more mast God have doneso when Hes to Jac "I will so down ith thee to Egypt"? As they were pring sling, Abbe tart them. Sed R. Jone: 'lebeld, the Shckinah isin our midst, 'zee have a great master of doctrine with us" Said RL Abba: "Wit were you dixcusing ? R Jove replied: "We were \Gedocing thet the anzcs went down with Israc! to Egypt 'fom the two venes "I will come dowa with thee into Eggpe" and "These are the names. ete."' Said R. Abba: "Pl give you third. Itsays, "The word of the Lord came 'expressly unto Each . im the land of the Chaldeans by 'hesver Chetar™ (Esch, 3). Ezebel, iti anid could oot

4Tie zoMAR Ut bes
hhave been a: fithful 2s Mones, of whem iti written, "He ia fathfal imal my house", for he revealed all the treasures of the King: Bat we have heen instructed to beware of such thoughts shout thie prophet: on the contrary. he was 2 worry prophet, and whet he revealed be revealed with the permission of the Holy One, and he might have disclosed (orice as much, because ofthe sad condition in which Israel fund beraifem Babylon, ts has heen explained steady. ane 'ie fad to prove to them that the Holy One would never leave His people in capeity without His Preeace. Thus

4gs without saying that when Jaccb went down 19
the Holy One, sp His Shekinah, and all che aly heavenie 'beings, and all the Charts, went down with bir." [58] Judah aid: "if men only knew the love which God bears or lac, they would roar like = la til they cold fallow fer! For when Jacob went down to Egypt, the Hoty One called together sll His celestial Pamiy and anid: "All of you 'must go down to Egypt, and I shall come with you!" Said the Shekinah: "Can hosts remain without 2 hing 2" Said He Her-"Cwane with me from Lebanon, bride! With me from Lebanon | Look from the tp of Amana, fom the 1p 'of Senir and Hermon, from the lions' den, from the mous- 'ine of the 5" (SS. v, 8), ie. "Come with Me from the Sanctuary above ! Lack from the rope of thane wh are the heade of the "Sons of Fath" (amanah—emma)! 'ebel, they are about to ceive from the mountin Hermon 'My Torah, which will be ther sbield in exile ! Come from 'he fore dens the mountains of the leoparts—the beaten 'nations who torment them with all manner of oppression" linac applied the words, "Laok from the top of Amana" tw the Sanctuary above andthe Sanctuary below, sccording '0 the dictum of R- Judah that the Shekinah never from the Western wall ofthe Temple. R. Judah applied the swords, "From the lion! dens, ct", to atudemts of the Tura fin the den, ve. i the synagogues ad houses of study. Hiya, as he was ouce studying with R. Simeon, asked him: "Why docs the Torah in this passage (Ex. 1, 1-3), besides giving the total somber of eeenty soul, enamerate the twelve tribes by mame? And further, why seventy " sb 6e] smemori (exo00s) ts TR. Simeve replied: "In order to bring out the contrat benween the on atin and the sendy nations ofthe Geatiles in the word. Wha is more be went on, the principalities 'that preade over the seventy saons nue [rim twelve ses that Stretch out to all pins of the camps. This s the sg rigcance ofthe words, "He atthe bounds ofthe peoples 'xxording to the numberof the ehildees of Tal" (Dest aur, 8) and "For 1 have spread you abroad ms the four 'winds of heaven" (Zech. 1-6): as the world cannot be Vethout the four dina pots, so cannot the masons be 'without Tare" Now THene Anose Ur A New KING oven EorrT. Abbe cited here the vere: Bleed ar ye eto soe ebore 'll sate, that sed forth the fet of the x ad the ats (Ist. 'Eznt, 20} He aid: 'Blessed are the childsen of Tare! whom God bath chosen above all rations and brought eat 12 'Himeelf ast i writen, "The Lord hath chosen the to be 1a peculiar people unto himself" (Deut. uv, 2) and again, "forthe Lord's ponion is in peuple: Jaco isthe It of bin inheritance" (Bi mm, Isacl cleaves tothe Hely Ove, 'Blemed be He, as itsmys "And ye who cleave to the Lerd your God, ye are all alive [6a] to-day" (Uhid tv, 4). They are they : (Hox x, 12), for af hem who sows according 10 said: "For thy mercy is great abore('l) the hervens" po he The ptr cae te Face of Seal Seaee the judge they stron watever can Be % ue soman ret [bess bade ofthe Serpent, the "Wife of whoredo", every effort is made to procure the condemation of humanity, and 10 rejuice the servant nthe eyes ofthe Master. Symbokcally, Riyeatt acy ap cae cor cle se downfalls the world the events procsmed

1the other workd. Simetimes i revesed trough the
'mouths of lite chidren,sometines through simple fl, oy supsoru (eropes) 7 'and sometimes through = bird. These proclaim ics the 'world, and yet no one notices them. If, however, x mation i deserving. the impending ealamty ie reves to the nzht- 'ous leaders of the peape, in order that they may ail the [people to repent and return to the Lord whale there ix yet 'ime! 'As R. Elearar was sitting one day at the gate of Lydd seg with R Abba, R Judah. and R. Jou, R. Jose md "Lesten, and 1 wil tell you the sights which I have seen this morning I roe carly and beheld a bied which flew up three mse epightand hen tone pre or Hethcew downto me the eather fram hi ight wing no 'Lond rdeth upon 2 swift 2° (Le 20x, 1} A xecond

8'te zomaK [eed
'wing Said Elana: "These te incidents a ofthe ied od that of the chee, ave in truth bet one—and they 'camey 2 propery from shove. The Holy One blew be 'He, sired reveal tou» His hidden plasm oes wrinem, "Bebold, the Lord will do nothing without reveaiog bet scott his evans the propets (Amos. 7) And Be 'se are eaer than prophets, for on the peop the baly {pins rots interment, but the wie He ver lave idvogh they know wha is above and whats below, xy hep it cert' Said R. Joe: "Theve ae any wine, bet the 'wich of Beer cored ll" Sid Be Abies 1 wee fot ior the tes the sons of en wold conpreend meter (Gee's Torah or Fis conmandmesta, and te spre of 'woul ace dif from the pit ofthe bea" RL mid: "Wen the Holy Oneis toot w chaste seat He ares feet eles preset, ants writen, "The Lend shal punish the bot of heaven in herve and the Kings of 'Se earth upon the earch" (lan st 3) And what doer Posslimcat conse x? He has to pum through the Bry Seem. anf then be power vanes Seaghresy #3 Frocained abe, [4] wad Ge preclamatie resrenls i i (Gecutin overs world Frum then # mean tnd es (Be werd. oe reachenbirs ard ie len nd apes steele (Now raexe anosea new xrxcovex Eorrt. Accord ng to R. ips he was rally 2 new king, bot acconig 09 K Joxe it wom she same Pharaoh, only he made "ore" ecres against lero, fergeting all the bencfs bested lapon him by Jeph as ¥ "he did not know bien" 'Jone and R Judah were once seudying with RL Semcon. Sst R Judah: "We hve bean tnght ther the expromon "eroc" suggeas that Planch "rase" on his own accord, 'in hat be ws not im the line of Eeyptan kings, snd wan, in fact, not wortby to be King: he "rose" only because be wench! Sud R Simeon: "was the case ith foe the bingatip, but a suewors (E0008) 9 Bhar, R. Abba, and R Jose were once wating from suzy, 1}. "Mack thi' he sid "AIT the hings and all he mations 'of the woeid ae a nothing before the Haly One, blewed be 'He (Dan. 32} He only has to decide a thang and itisdane_ 'Wha, then, isthe siqnicance ofthe expresion "cometh into Egype" ? Did He have w "come"? Yea, verily, He "ame" (or the tbe of the Matrona (Shebinah), te mike Her ait were, by the band and raise Her in glory, at He wall alse do 'when Isrts captivity in Edom (Rome) will come to an cod" R Jou remand: "fit was forthe mie of the Marons, 'why did He not "come" to Babrion. whee the Shetinah 'was alsa in ecile wath Israel 7" this the Jew replied shar

1tradition the reason wh the Haly One dd net
roval Hismelf fly by sm 2nd wonders ig Basin em Decsuse che Leases took te themscives forces wives ad (profane the sign of the holy Covenanc. In Egypt, boweree,

4wae diferent: they coneed it = pure some of Tee, and
'fit as auch Whee the Eubsmitc cule comes toms eal He 'shel mann His plon i foloes snd case op He Some apes tone tye Tpke ee, gh she treated my people with howpitalty when they case t 'sojeare there, assigning w them the fat of the land, the nd

2yar zomaa ni os
'of Goshen: and even later, though they oppressed them, they did ne tke aay the land from them nor anything Deongyng to then (eh x 18, 0) But Ampria "oppresed them for nothing" they dexgacd [75] them tm the other end of the earth and tok their enuntry sway from them" Now ff Hs Name to them, 2 its written, "Tht will T magnify myself, and sancify myself, and I will be known among 'many nacions" (Eek xxv, 23) TR. Simeon liftal up his hands and wept. 'Alas he ssid, "Yor him who wil ive at that time! Yer happy he who will live at at ume! When the Holy One comes to vit the "Hind" (Irae), he will csmine who it ix that remaine loyal ma ber at that me, and then woe to him who shall noe

1found worthy, and of whom i shall be sad "T looked
snd there was nunc to help (Lex att, 23) Many suerngs 'shall then bef Tach But happy he scho wall be found (Githfa'ethat time 1 For be sal se the jy-siving Bight of the King. Concerning that ime is prociamed: "I will 'refine them ss ser se refned, sal wil try them 25 gold is ned" (Zech. san, gh. Then shall pangs and travail overeake [rset and ail tions and thar Ling shall fanouiy cage together and take counsel arsint her. Thereupon 2 pillar of fe wil be from heaven to earth for fory day, 'Te te all maton Thea the Meta wll rie from the Garden of Eden, fromm that place which i callet ~The Bird's Nos". He will arse in the lan of Galilee. and on. 'that day the whole woth shall be atahen snd all the chldren 'of nen shall eet refuge in eaves and rocky places Concern- ing that time iti written: "Aad they shall go nto the hakes sf the rks and int the caves of the cart for fae of the Lond sed forthe glory of bis meaty, when he arueth to shake tery te earth" (Im ih, 19) "The glory of his smepsty" refer tthe Mewiah when he shall seveal Mima 'the lad of Gable; for is this part of the Holy Land the psy ausnorm (exons) = desolation frst began, and therefere he will manifest himself 'there fint, and from there begin to war aguinet the world. 'After the forty dem, ding wlich the pillar abl ave soo 'between heaven and earth before the eyes of the bale works, and the Mesah shall hive maneseed hamself, 2 star shal 'come forth from the Eset varigated im hoe and shining bbrillanily, and seven cher star stall surround i, and sake war on it from all sides, thee times 4 day for seventy 'day, before the eyes of the whale world The one sor chal! fight spsiee the seven with ray offre lashing om every sik, 'and it shall smite them until they are extinguished evening 'after evening. Bat inthe day they wil sppearagsio and fiche efor there he sine wet. een dye bg: Alar seventy days the one star shall vanish. Also the Mesish Sateen ence modi the le of, eect 'stall return again, although it shall not be visible. After 'the trav months the Messah will be cred ep to heacen in that pillar offre and recsve there power sed dominion 'and the royal crown. When fe descends. the pula of See 'will apa be viable to the eyes ofthe world, and the Messiah 'will reveal himself, and mighty nations will gather round 'em, ade ball declase war gust all he week. AP tht time the Holy One shall show forth his powes before all the rations of the arth, and the Mesiah stall be manifested 'hroughout she whale usiverst, and all the binge will ente 'tp Sight agnin: him, and even in Israel there will be found 'seme wicked oees who shall ois them in the Sight against 'the Moniah. Then there will he darkness overall the world 'and for Sfteca days abl it cooniaue, and many ia Tora, 'Sul perish in that darkness. Concerning this darkness it 'written: "Behold, darknrss cover the exh and gree dork 'rest the peoples" (Is 2x, 2)" 'R Secon then discoursad on the vere: [Sa] "If 2 bind'e next chance ¢9 be before thee in the wy in any tee, or <a the ground. young ones or ages, and the dam siting upon the young. thou shat is no wise ler the dam go" (Det Ejiah ds Sarbameg ofa penguin 'qeeeric coemmaniment i the Law, contiumng meres of decarie, paths and says Inown to the Fellowship anf 'rue roman 1 co telegig wo the tepire pain of the Tor! Then, 'This is the place proclaimed by that which fies about the Garden of Eden every day. In that place the effgis are woven of ail the nations who band Bird (the Sbekinah) the ery echoes frm five handred myriads of superal oats, 'until it aches the highest Thrace. Then the Holy Ove, besed be He, beckons to that Bird, which thes enters its nest and comes to the Messiah, and' fits about, uttering strange cries. Then from the boly Throne the Bird's Nest and the Mesh are summoned three times, and they both sscend into the heavenly plas, and the Holy One swears to them to destroy the wicked Kingdom (Rome) by the hand ofthe Measah, te avenge Israel, and to give et all the good 'things which ke ban promised her. Then the Bird returns ay suenori (exove») 2 to ber place. The Messiah, however, is hidden agin in the 'same place 8 before. "At the time when the Holy One shall arise to renew all 'worlds, and the letters of his Name shal shine im perfect 'union, the Vad with the 21, and the Hé with the Vas, » "mighty ar will appear inthe Rewvens of purple hoe, which 'by day shall Bare before the eyes ofthe whole word, fling 'the firmament with is light. And at that time shall 3 flame "mucin the heavens from the north; and fame and star shall

10face cach other For fory days, and all men wil marvel and
be afraid. And when fory days shall have passed, the sar and the fame shall war together in the sight of all. 2nd the flame shall spread across the skies from the north, striving 'to.overeeme the star andthe rulers and peoples ofthe arth _akall behold it with error, and there wil be confusion among 'them. But the sar will renove tothe south and vanquish the flame, and the fame shall daily be diminished und it be 'no more seen. Then shall the war cleave for itelf bright 'paths in Owelve directions which shall renain luminous ia 'the skies forthe term of twelve days. After further twelve _Appesr burning in Great Rome (Constantinople); [i] i wil 'consume many turrets and towers, and many are the great 'and mighty whe shall perish then. All stall gather against uy ' i et H i He iy bereey Atte tertel EF rae zomsa m1 = sos an ool eo tie wel open rete are inscribed the letters of the Holy Name (Tetragramenstoa} "Then sec nl brn oth fon the Bone of eee of Puedes "Ate © ye sie fon above aad sad 3e Selon tae Miah! For the te hn ce or the Hind to Stoned wr Spee a ne et ens et om word nd ie be fo the dat Ac al i ins fn 'Rone nll ance and ped the Meni wah espns [baban ate igs Kae at bic, Jn reo 'Messiah has been installed by the salts in Paradise, be wall 'enter again the place whch ie called "the Bisd's Nest", there to bebald the picture of the destruction of the Temple, (sed of all the mints who were dome tp deah there "Then 'will e take from that place ten yarmenss the garments of holy zeal, and hide himself there for forty days, and no shall be abe to ae im. Ar the end of those forty days 3 'him and Kins him spon hie brs. At chat moment three 'andred and ninety Srmaaments shall bapa to shske. The Holy Ooe shall command one of these Srmaments, which Teepe in wating since she ax days of cretion, 'and He shall take oot from » certain temple eo] supwora (zxoous) es 'the decrectn af she Haly Termple Then angels chal give 'owing for seven days, and they will be amaed and not 'caly the wise will understind, they sho are (CE Do mn, 6) And if such will not be found t that me wel be through the mest of the socklings, "the <zes" (Utsd), "hone that are weaned fom the mull and dese rue the breasts (Zax 22.9) for whooe ake the Sbekinab 'dels inthe mich of Israel in exik, a5 indeed there will be ew sages ot that time. This is the implication of the word "And the dam siting upon the young. or upon the ps5", which, alkguricallr interpreved, meame that it does et epend upon the Mother to free them from ese, but upoe the Soprene King: forts the young ones and the machines » 'we zomanitt le {hat wil give sreegtht the Mewish, and the the Sapermal 'Mother, which "smog them wil be sired wp towards Her Spouse. He wil tery for twelve months loge, and then be wil appear snd raic her from the dest= "I wll fise upon thar dy the tabernacle of Did hte fallen" (Gmos 12) On that dey the Mescah wil eg to eather the captives from oneend ofthe wed tothe ober: "If any of thine be driven out unto the utost parts of heaven fom 'hence wil the Lord thy God gather thee" (Dest = 4). 'From that day on the Holy One wil perf fer Taras all fhe sige and woodes which Tle pearwed for them ia Egypt: "As in the days of thy coming out ofthe land of Egypt. vill show unto him wonder" (Micah vit 33)" "Thee mid R Sine 'lear, my oom! Tow canst Sind sid ani the sper af the threo patho ofthe Hedy 'Name, Ecfore thse wonder have ales ace inthe weeld. the myuery of the Holy Neme wil not be manifested perfection and love wil ot be swahened: "Ve daughters of [erusien, 1 adyre yu bythe gases and by te hinds of the fed tat ye sor nt up one awake the lowe el she pleases" (Cant 1, 7} The "gulls" (cebeth) spmbline {he hin. who i called Zhaoth; the "hinds" repeseat the thee poncpaioes and powers Soom below, "Uae ye or 'et ap. 2c relent the "Rinht Hand' of the Hedy One. Sse "Love™; unl she pleas" camay She (he She ah) whois at preset i the du and in whom the King '3 wel pened. Hited be be who willbe found worthy to Ge a tha de | Bleue wl he be both in this woeld and i ie werd come 1K Sencon then hed up his hands jn prayer t the Maly One, Bowed be He Wien be Bad fated hia pager, B. 'leazar bis son and R. Abba seated thomsches before his 'As they were thon sting they beheld he lag of the dy {om Sin and a fy fee snk in the Sea of Tein cd {be wine pce hepan mighty w uembe Said B Semcon: "Verily tne tthe ume when the Holy One remembers His alee and les two drops fll om the peat Sex As they fe oy mee the Sry rey aed ck with i the sen! Then R Same wept, and the Gaps ako. Said Simeon oe) suewors (exoocs)} 2 "Beh 1 was moved a while apo to meditateon the mysery cof the Leters of te Holy Name, the mysery of His come [pascon over His children; bat now it is Sting that I should {reveal usta tha generation somethung that no other man hs 'been permitted to reveal. For the ment ofthis generation 'soma the worid until the Mom shall aypear." He them 'bade R. Bleamr his son and R. Abba to stand up. sed they id. R Simeon then wept sscond time, and suid "Alas! 'Who can endure to hear what I foresee ! The exile wil dg 'en; who shall be able tm bear it?" "Ther: he also rose and spake thus: Tt ie written, "O Lard our God, other las beside thee demumated us, apart from thee do we make mention of thy Name" (Isa i, 13). rue sonan ant ns Stekinah) did aot brood over Isral and there was separa 'ion berween the Vad and the Hé, the Yad ascending hgher 'and highs Yo inisity (Be Sof) and the hay Tempe seme — Corresponding to the Temple bebw dd act sexd forth living waters ts source being cut ff The seventy year of the fre le Co the wen pee wich tok to build the fest Temple (1K. 1,38). However far eit fom \ to thik that during the time the kinoon of Babylon bad power in the heavens over lars. The Sits that on

2the Temple send them was a bright ight dexendiog
from the Superaa Mother, bat as son a was Sexroped, through Iset's sn, and the Kinglom of Babylon gy the Copper hand, tae ight was covered up and darks prevaied here below andthe angels telow cones from pring ut gh, and then the power symbalznd bythe leter Yad oft Hoty [Name ascended to tk upper tapons, i> the Inte, snd thos during tbe whole sevety years of exe src bad to divine Sight to ge Bez, and. ty, that was the ence ofthe cae When, however. Dabyen'> power on ahem {ray from her end aval wrurmed tthe Holy Lands Ege (id shine fr ber, bat it was not 2 beight ot before, beng fly the cemeation of the tower He, sine the whole of Feral it ot rena to panty to bea "pecaar pple" at before. Therefore, the cmaaation of the seperaal Yad dd 'oe desea to lame ithe same means a before, but (ely a Gtk. Hence Ered were towered in many warn antl "the dane coered Ge earth" and the lower Hé wm darkened and foo the eround. and the upp source wae removed 2 belo, and the seand Temple was domtoyed and all ty twelw tibes went into cules the Lingo of Edom The Hé ako went into exe there and thereere the cule wa proicaged 'A mycery of mayest been reese 26 them se wae of heat The Hi of the cond Tempe ol her teche cites and te bea Teele ite focus (Beet monber and becnne the mptery ofthe Hin them, fhe en las during tha whoie sumber. Ten tibes are 2 Socand por two tober are ove Rend year A the cconcinuin ofthe recive tibes (twelve Bondred years) there pie) snmxorn (e200) » 'wil be darkness ver Israel, until the Va shal arse atthe cick rep (ie "thr se) reno of Then the beet hal be Sled foe the weper sping (he Sg Sephenah nd be comedood ec apoio 'Zion and that remaineth in Jersalee stall be caled bol" (lax, 4). These are the veiled mysteries * The sve etna of he Means a soo emery he ef Se nes ee of the eet eo See (caer athe Cum See eth ee ent eB a edo Bee cake The ee fe ie Sareea Se dar a8 porn te Com ne Tastyere seni teh rem tounge rns ene SD eitpeee ate Cen es Cn ep 0 aoe Pew Se pe ep te Come Ge eek ee ae ee Ree ee eth oe ee Pp 'THE 2omAR HHT (100-108 Teas ANOSE UF A NEW KING, Said R, Jose: "The Hey (One crestes cach day new anges to be His eminsanes the 'world, as it is written, "He maketh His angels winds (bpiris) (Ps cre. 4) Tr does not say "He made", bet "He (akech", Geom He muaben therm daily At thet me He Eden pared (Ge, 10) the at was he seam of Egypt (che Nile above, to the Nie below); 20d therefre "he Knew not Joseph, who repenats the sphere here the abode of Unity and which scaled "Righaeas™= "R. ezsar and. Jou onc act forth upon « ourey st dao, Saddenly ty bcbeld two sar wach shat sere he Sy fom either side Sai R Eleaar: "The eis sow come (shen the morning fare do arame the Mewer™ shone (Gren nave scret se Resveas they peepee to guedy Hk Name io song. st wrt: "When Oe morning srt ing werse—{ucb] "My God (EE), my God. why hast 'thou formken me sugges the cry over the "hind (ayaa) 'of ce morning", when sbe separsses Bemelf frac the day." 'As icy were thas walking the day ighereed and the time 'sca habe and ethers enanaring from these, and Solomon {a bee wisdom referred to them all to convey the following 'coterie enton_ 'There is 3 cermin "Dreath= emanating from 'how mupernal "breathe" upon which the world matsined, = 'rus couse 111 [obue 'men te whom i happeneth according tthe work of the ghrelin peace nd cnn thi wen od doesnot come upon them, af they performed the its ofthe gens: Why ou? Bem te ey One forencs tha either they ate about to repeat, ot that they wll bring forth vinous aflepcing, a, for ineaace, Tersb, who Throught forth Aboham. and 'haz. who brought fort Hex 'inh. Thus, at we have si there isa "breath (keel) on 'nw sie se well aon the other. 4 "heeath i made wan the 'earth ia order thatthe world may be sustained. "Anether interpretation of the verse is 2 fallows. "Vaniry 'ic done upon the arth", for instance, when 2 "work of the 'nickat", the temptation t9 commit some si, approaches the righteous and they remain steadfast & the fear of their Lord and refuse ta defile themselves ike 20 many of whom wwe knew sho did the will oftheir Master and snned nat. (On the other hand, "it happeeth that wicked men do the \novks of the righeeous" on cman occasions, a5 for estar, the Jew who belonged tw a ging of robber on 2 mountain, and Who, wheacra ie aw 2 fellow Jew pare, warmed fim of the danger, so tac RL Akiba applied thi the words of he some a of thie ware: or the ana [en] i the meigh 'bauthoad of RL Hiya who once seised 2 woman with the sesention of veining ber, bat who, when abe aid to him "Hoorer thy Master and do not sin with me", mastered bis 'pai and let ergo. The Hely One has made both righteous Sod wicked, and, a Heis plrtied inthis world by the works of the righteous, s0 is He glsifed by the wicked chen they Ihappes to doa pod deed: "He hath wade everything besati- flim bis time" (Eel mm, 25) Rat woe to the sinner who ate homelt wicked and eaves 'to hasan R. Blearar forter si: "King Solomon, when wisdom seas siren to him, sr all "inthe time of his eel", Let the time when the moun (the Haly Spar) ruled. He sam the Roghecoss (Zed), che Pilar of the woth, "pesahing ie tee righteomeen" im the Gime of the cul, for whee Iorael 4S in cule He i with them, and the supernal Mesangs do 'box reach Hin. Thus "there is 2 righteous that perisheth in

1phtemenren (Each v.15} Om the other band be sew
na] suswors (rx00cs) 3 a wicked perm har pratgeah hi fei his el" (02), narely Samael win crocs Edom (Rowe) cou inher shecugh the bebp of het "En". hes spouse, the Serpent. And the same applies to the eapeny (a te other nga of thn worl wl the tee the Holy One, bicaed be He, shall ise up from the dost "the booth of David that i fallen" (Amon 22)" Axp THERE WEST a MAX OF THE HOUSE OF Leer

1Jose discourse here on the verse: "My beled a gece
'dou into his garden, 0 the beds of spices" (SS mi, 2). Hie said "The words "Lote his garden" refer tothe Com- munity of Tara. She is 4 "be of spices" filled with the 'Srroar of the world wo come. In the hour when the Holy One descends into this Garden, the soul ofall the righteous who 'ace crowned there emit the perfume, 18 it says, "How mich 'bene isthe smell of thy estments thin all spices" (SS rv, 10) These are they of whom R. Leach said: "All the sus 'of de rightems who have lve inthis world, znd all the sala 'ho aball scene day descend to dwell there, all ese dell 'im the exthly Garden (Pari) in that shape which was or 'Sail be thei cess oo exch a empscry which haw ronms 'co the wise. The spint which eaters into the children of men, and which emanates from the Female 'make 29 impresson afer the fashion of 2 wal "Tha int ay, the Form of the maa boy im this worl is projected outwards, aod tates the impress ofthe rprt from 'within. So when the spirit separates tse from the body 'eau 2 the earthly Garden in the actual form and patter (the beady hat was to garment during its sojourn in thes 'weed, and upen which st ated lke 1 seal. Hence it sys, "Set me as a sal" (av, 6): a8 the seal press from 'wath and the mark of w appears outwards, a the spat a= upce the bods. Bur when i scparsts itself from the body -zadretums tothe terrestrial Paradise, the ther there cases 'hs imprest ix turn to project ameif outwards, 50 the the 'Ssucs from the Tree of Life (Tiered, is tatoned there

7rue zoman att [ues
'ove gach amanncr shat it may cen inta the "Bundle 'OF ae", order to dight i the beauty ofthe Lod svn "To behold the beauty of the Loed and m vn fs temple (Pos, 4)! Axo Trae WENT A Mas oF THE wouss oF LEI. "Thus refer to Gabriel who s calle "the Mian (Den. 1,21). "OF the house of Levi" is the Community of Tare, hich proceeds from the "Left Side". "And took the daughter of Leni, namely the over-sul (neshenad); for we bare bees 'aught tha in the hout when the body of 2 righteous one born into the world, [118] the Holy One summons Gabel, 'who taker from Farsdue the soul ordsined fae that sect ad commands her to descend into the bady of im who i to be born in this world; and he, Gabel, i thas appointed 22 (fusrdian w that soul. But, s¢ may be sid, do we not know that the ange! appoinved wo guard the spies is called "Laila" (sighs)? How, then, can you say i Gebeiel ? Theanewer is thet both sames are corect; for Gabriel comes from the "Left Se", and anyone whe comes foe that side bears al the other name, wich signifies "nigh". "According to another explanstim, "a man" here Se Amram, and "the daoplser of Le" Jochebed_ A heavenly: vosce bade him trite Kimaelf with Ber, a through the som 'which should be born of them the ime of the redemption of Tarse] mould be brought sear. And the Holy One came to bin a. for at we have bere taught, she Shekinal erpmed 'open the supa bed and the will ofthe owe in ther umsom as cee with the will of the Shekinah Therfore the 'SBehinah cemed oot to abide with the frit of that union. eis wines: "Sanctfy yourselves and be holy" (Lev.x1. 44), stuck signs that shen + perzon so sanctises himself here tbclow the Holy One add His sanctification from above. {tothe teoserove toute therein lao woth the Shelia, 'Ske on ber Side united Hemel wih them ia ther onion Suid R Teme Blew are those righteous cams howe whole dere sever tobe usted with the Habs One im compe 'znd perfecto ! Inaarach 2s they ckave wate Him wall He Bos Genre unto then forever and ever Wor ents the wacked, col suexors (tx0Des) ss 'whose desire and attachment is tarned away from Hie [New enly they Aeep aloft Hon, dweting = spare tino, bot they even waite themaetves to tht "other se. 'Tass Amram, who was fitful to the Holy One, becare he faces of Moses—him whom the Haly Ose never dex, zed wah whom the Sheba was eve usted, bescd be Be™ 'Axp rus wousx concerete xp sans 4 sox ax Sur aiw wine uaz ne wan coop, Wht nem te ete hat be wee goo? Sek Biges Ste me te ee hs ek be ated hence ee ee eer ee ee ee 'a5 i is written, "Sey of the righteous one that be is good" (isa. nt, 10), R. Jose said: "She saw the light of the Shekiash Papng ound ka fortes Rees tr hs ih Se he Se eee, the word "gon hoe having he ee ee Seabee wiGdarnigarkes good" (Gens. gh (Ap sur aro une renee wowras. Whe does ths sg- 'ify? R Josh says This & a bine hat Mens was oot GSesuant to parame the Super! Ligh ent tee mone (afer the Exodus) had posed, a it ays inthe third month Sher the chikren of Larack were gone forth out of the land of Egy, the sree dey came they ito the widemes of 'Seat (Ex. x, 1) Only chen wo the Teh tromamated 'heeegh hen at tbe Shera reves, resuing on aca B= {ore the eyes of lars, "od Moncs wet ep unto God, sd the Lor called hi ont ofthe mountain (Is, 3)" Axo wars sur corte xo Loxor mupr mm. 'During aif thar ime bis communing with the Holy Ose, 'iesed be He, war not mane; but afterwards, "Mowes spake, and God answered him by 2 soice" (Ex. am, 19). 'Sus Took 0a EI AN ARK OF SELACSKES- thereby pecSigaring the Atk thet contains the "Tables of the Cove~ Sine Ano oncenp iy wrnm cine ano ere ¥en, pecigaring again the Ark which was ovecid ator B Judah tar Us wee yo ofthe Tens ¥ ue 200A 1 [esbase jn which the Holy One, blesed be He, lid down stringent bin" (Hos i, 4): AND LatD FT 1% THE FLAGS (op), alluding tothe precepts of the Torah, wich did not come fw force wall they entered the Land atthe ead (wp) of forty years. Bx Tie anixx (Fphath—ip) of the river, alluding to the ietruction issuing from thelips af the teachers 'of law snd statute. "The following © a akernative explanation of thew verses: Axp TOOK 10 WIFE A DAUGHTER OF LEVI. This signi- fies the place which i filled withthe brightoens of mooalight xg of ser Justice, namely Tamu, Ab, and Tebet. And 'what mean these words ? They signify that before descending {no this world Mines dwelt alocady i the upper mgioen and therefore was united with the Shekinah from the moment 'of bie birth. R. Simeon concluded from this that the spirit, 'ofthe righteous exist in heaven before they come down into fh world. AD WHEN SNE COULD NO LONGER HIDE NIMC SUE TOOK FO MIM AN AEK OF BULRUSHES. She pursed him with gar agaizat the power of the bes that 'Sain im the ceean—that te the el spisite—"wherein are things crecping inoumerable" (Pa. crv, 25} She protected 'om From sach harm by a precios covering composted of two 'colours, black and white (grace and might). She laid the (Ghd Letwem these heen, i order thar be might Become filar with them, and ter ascend between them to recive the Torah. Axp THE savouren oF PRARAOH CAME DOWS TO rsh) smxaors (rxo03) Seger ol Lignin. proved en at st AND SE OFENED IT AND SHE SAW IT (cothi'eha), THE 'emmen. Why sty "she saw i, the child" iatead of simply 'she mw the child" ? Said R- Simeon: "There is nota word. 'in the Torah that does not contain sublime snd precious mystical teachings. In regard to this passage, we have learned thatthe imprest ofthe King and the Matron rae dicernible 'in the eld, an impress symbole by the loners Vax and Hé. She thos sirightway "had compassion on hit". So fr, the whole pasage bas allusins to heavenly mutters; 'rom this point the teat concerns earthly occurrenor, with the exception of the vere following. AMD Hts stsTER stoop arax Orr. Whote sister? The 'Sater of Him Who call the Community of Ineel "My 'we have already stated. But there is alo an esoteric lesson 'connecied with it, namely, that the soul bas a father and a 'stood there as her accuser, and then "his sister (wisdom) Py rar zouan 10 [es Ieood afro", witout inerfeing. "And the daaghter of Pharaoh come down to bathe in the Fier" Le. 28 soon 28 Teel acpuats beret from the Torah, the anribure of 'Sine fot t9 "bathe" in the blo of arc, became pened it and are the child", which, being ierpeetd, 'aos tha the Shckinah, who ainays hovers over Isat ke {other ner her cir, nd pleads in be defence against Ihe acnamr, opened st "and saw the child, and behold the Tube wep. The Sbehinah arw the "child the people of Tere which is called "the child of deli" er xs, 20), ig renorsfal tars, pleating withthe Holy One fea ld 'with is ater, andthe "had compassion on i" She 'Sid: "This sone ofthe Hebrews" children" that sw sy, tthe Hebeews, who ae gral and der hearted, and pot Fee Cen ie che wal ent be they, the Hebrems, ar tenderer and eager ree tothcirbeaenly Master. "Andsbecaledthecsmother", 'who neptanit writen: "In Rama was there aye beard, lamentation, and weeping, and grat mourning, Rachel sweeping fo ber cliliten, and would fot be cuafored™ Ger xe, 14) The ld wept, and the mother wept? Jui eanwed: "Concerning the furore it ae: "They 'ill cme with weeping, sed with spphcations wil I lead them." Fer the sake ofthe wecpiag of Rachel, the chil'. smother, wl they come and be gated in from expat" R. Issa wid: "The rlernption of laacl depends only on 'weeping: when the effet of the tears of Exo, hich be shed 'efre his father on account of the right (Gen. Mt, 28) sll ave been eahaosted. redemption wil begin fe inraet" Sad. Joe: Eaa's wecping brought Isa! foto 'aptivity, and when ther force i exhausted, Il, through ther tear, shall be debvered fom bin" wabi3a] sueworx (€x00¢8) » (Ayo We saw a Eoyeriay sattrine « Hiaeew AND HE LOOKED MERE AND THERE (bok me-bot) He looked for the Sty letters by which the Tiacites proclaim the Divine Unity twice daily, but found no semblance of 'them expresed in the countenance of thit man. Said R. 'Abba: 'He looked "here" to see whether there were any (good works wrought by the min, and "there" tosee whether

22good son would insxe from him. "And he saw that there
'2s no man"; he save through the holy spirit that no such (good son would ever descend from him, for he was aware, 28 Abba has sai, that there are many wicked parents who 'beget more good tons than ngateoas paren, snd that a ed soaborn of wicked parents is of special excellence, being pare 'out of impure, Iight out of darkness, wisdorn out of folly. "The word "are" here indices dicernment through the Daly spirit, and therefore he didnot shrink from killing the Egypuan. "Now the Holy Onc, biased be He, so ordered maters that Moses might come to the same well © which Jab came, [e says hee: "And be at down by ('lft upon) = swell" (Ubud v, 15}, and of Jacob itsays, "And he looked, and 'hold 2 well (Gen xx, 3). This shows that although they felonged to the same degree (of sanctity), Moses in ths ascended higher than Jacob." As RL Jose aed R. suse were 'once walking together, the former sid: "Wis the well wich 'both Jacob and Moncs saw the same one which was digred 'by Abraham sod Isc 7 Said RIuac™ "Ne! This well wa created when the world was crested, and its mouth was formed cathe eve of the Sabbath of Creation. in the ewig." "That was the well which Jacob and Moss sew." [136] Now THE PRIEST OF MIDIAN HAD SEVEN DAUGHTERS. 'Said R. Judah: "lf the well from which they drew the water "was Jacob's well, how were Jethro's dauphiers able to deaw 'water from i¢ without dificaly ? Was there not "upon the 'wells mouth » great stone" which had to be "rolled away" By the shepherds (Gen. xn, 2-5) " Said I. Hiya: 'Jaca removed that atone from the well and did noc pat it back. CE Piste ASae 9 e 'THe TOMAR 111 [se From that time the water gushed forh, and thee was no 'stone on the wel, and thus Jethro's daughters were able to to Sipphoras Onthe way» Jew joined them Saad Ear "Let tach one of or expound some saying ef che Torah He Wie seared by quming the sentence: "Then ad be waa soe, prophery usta the ep, prophesy om of in ad he pie (Enc. xan 9}. It may be aed how ened Eckl prophesy concerning the sprit, sexing that it i swriten: "No sun hath power over the spt te rin the Spine" (Bec an, 8)? Verily, man hm no prwer eer the "pint, but the Hely One has power over allttngs and =a By His command thar Eckel was propbesying: Beside, the spirit war embosied fa rater form im Sas world and ernie be prpbese! cnecaing =: "Cues Be oor winde O wie ?':sumely Sram the region where 'asst the four foundations of the world" 'Ox bearing the the J mpd up "What the mater ? set eee Th Jew sepied Lace ect" Shar sic? Heaecrad: I te pit of ans endowed i Prndne wih he farm of the hed wach i eau 3 this world. shoud it pot have bea sod- "Came from Peeaine, O oprt sod sot "oom the four wand P

1Bic rep cere descaling i this wor the
spern meen fram the earthly Para the Throne wach 'Sad on four paar The i draws big from ta 'Fine of he Mie, sn nly then See ot ems tat 'work AS the bed scold fer the far regio of the 'Tord os te pt of mn ker From the Four pls pa 'wash the Throne in cotabised" The reso why Tran tt 'roto you, snd the man, was became I Bebe 'om that stk: One dey Ewan walking in the dect and T Iebeld a te, heaifal to hk upon, and beneath cre agprmched i md fwnd th fre he cert 'Steed 1 profes of eecet ars plucked op cage fd enered the cove I decendod ene of tej Ieought me to 2 place whee there were many tre and sour of overponenag owecnem: There sew 2 man we eres smrseors (Ex0002) e

1scepre x bis and. standing at 2 place whee the
(er pared Wieser nc be woe mcd coe 'up We ee "Who 2 thou, and what doet ths bere?" be demanded. 1 vas frchacncd caccodingly aed sad: "Ser, amsonc of the Felowshep. Vnoiced the plac i te dears, sma vo Lentered" Sad be= "As thou ar ene of the Fellow 'Sep, take ths bande of wesings and gine it oo the memos of the Fellneap, to thee sho know the mer of the (Spree ofthe ngs ones" He then rack [ey6] ime wath thescepere and [ielaslep. In my sleep Tw crowds apon crowds arriving at that place, sed the man touched them 'with the scepere amine: "Te the puch ofthe rom" Afr (boing + te way they few in the air and 1 Sid wt how {to where I abo heard voces of great ubitdes aed kocw 'not who they were: When [awoke Iam nothing ed I wes ear and trembling. Then T BehcAS the man agsia. He 'aoked mez "Has thou sen smytheag 7" I told hx what Saad sen im my aleep. Sd Be: "The were the pis of the righteous who go by that way im crder to reach Para, and 'Se ches hae bend are the mows ofthe whe ed inthe (Garden nthe Bhenoe they ae wear inthss world, expeem ing thei great yoy athe areal ofthe 'who crac there 1G the body @ formed we tha wurid fom aaa een Se ee 2S ee ee Se Semper eee ee "Seep eae eee eee aoe teee he a a

5we zouan lesb-a4e
the bundle of writings. As soon as R. Beara took it and Gpcnad ita Sry vapour bur forth and enveloped him. He Ss somethings in and then the writing few aay com iit beed. Then Elem wept and suc! "Who ex abuse in the storchnuse ofthe King ?"Lord, vho sail abide fn thytabernaie Who hall dwell in thy holy al 7 (P72). [Bdscd be the wey tad the our in whl ie happened set This cident mate R. Elant gad for many day, but te said nothing to hin clleagurs. A they were proceeding, they passed swell fom which they drank Sed Rear 'Bead ace the aghevas | Jacob ran say from het brother, 'and chanced to find a well: soa 25 tw ham. the waters their matter and scended to me im ad {here he found ho oye. Moss fet eauro wes Bea that the water came up fo him that there be would meet Bis future wife Frtbermor, the bly spirit never eft hrm and Ihe tne By sepration that Zipporah work Se hs wife He 'Sought: "To be sure Jacob came to os mune place and the waters cove up tear ham, aed then # ea came Up (esi toa him ats is ose aed sapped hom wa al sents: the ume wil pes to mer" Send the mam whe sSomrpened then We Save boos trughe that Jethro bad eer besten pris ar avn os es that there was orem pogroms be cement and cand wor 'Se ida, and then Tis people cacwammanicated bm, and (hes they are fis deopers ty Grow them away, for Proals de siepbens ud t pase Jokes fhe 'Wien Noss sow throug the Bay apes thatthe wepende sted they Bd on acco of ter dono regen, Be 'arighteay Sond up aed helped the daaghters snd watered (Ges ft ncang Steily fom al for od sal anes" 'Sid to hie RL Ekeaoar: "Tho hast bee 20 lg with snd yet we boos not [ge] thy mame f Heeplind My mare

3Tora bes Jah" The calligus cone nd tome hom
'Tey sd? "Thw wer so long wath wn, aod we Lac thee 'ot They wall together the woke dar, nd then accom fasied hie cheer mas on bas we. Ano THEY sarD, 4s Ecreviay DELIVERED es rxom v4] sweworm (£100¢5) THE BAND OF THE surrmenDs. Sad Hips: 'companions Aine afirwed that (st sung the word tian") they spoke in a dish of ispiration, saying words of 'cxnely" (SS, 53) He sad that they refer of Isr, who is "black" became of fer captviy, and cae of the Torah aed goed works for bch he wil be worthy t0 ithert the Jerusalem that 5 above. 'Although she is "as the tts af Kedar", ce. black" (hed), she is "ike the curtains of Soloman". ie she belonss tthe [King of pect: peace (hale). -

1Hye the Grea once ised the master of the (coreric)
ture ts earn from them. Ile came to the howe af R. Soneme 'bem Yobat and found & shut off by a curtain. R Hiya fee 'eshfal and aids "I shall mand bere and ten to what be supe And he beard B Simeon sy Flee ey. my bloc. [ie he paced, or Uke 6 young hart on tenses of spices (SS. vit 14) This agains the longing of Isroe! for the Maly One, Scned be He: she implores Him mot to depart from be to 2 deeance, but tobe even os gale and 1 youne thar. Thee annals, eaike al thers, do when ramning £0 'but 2 Kate way, and then look back, tuming ther faces 'tart the place From winch they came, then roaming oe do 'age turn Found and lak hack. So the fetes say tthe 'Hoty One, blewed be He: "If our sins have caused Thee to fice foes as, may it be Thy pleasare to run He's pete Bhs a ywone her, and lok beck on rf" And indeed. wie 'pot wine: "And yet fr all hat when they be in the ed 'ef hex encamicg I wil not cat therm sey. nether will T « he zomAR Ut oer Bhoe them, te dtr sheen utterly (Lee eet 44)? Forthernors, + euelle sleep with one eye cheed and the cnber ore en, snd so Israel sys tothe Holy One, Blessed bbe He, "Be uno re ikea gael also in his"? Yea erty, See eget elmer stoke mr Set (Ps ew, 4)" eating al thin, Riya sid "Behod superna! beings are present i this bose, and do I stay guise? Woe & me" [Rnd he commenced to weep. But R. Simeon, hearing him 'ruen wih, si Very. the Shinai extside- Wo will fp out to bring Her in ? Sand KL Eleazar hos son: "Though Turn, {shall ot burn any more than the phate, fr the 'Shekinah is there tude. Let her enter here, im onder that the fie may be perfec." Them he heard « voices 'Noe yet Ihave the pillars been set up mir have the gates heen fined, dnd he a of thie wba are too young for the apices of Eden 'which ae here So R. Elara dd not go wot. R Hiya, sill Tasing withowt sighed end cited" "Turn my beloved an {te thon Whe waro a gus or ike unto young bart upon 'oumans of dorupten" (SS. 17)" Then the dining sin opened. bet Hiss didnot enter. Scan ied 'up bis cyes and said: He wo & without bon. by ex sa. 'een permed to enter. and do me remain bere > He soca Up aod lo, & be rose + fe begen to mane from the place imbere he stood to the ple where KUhya was. Saad R. 'Simeon: °A spack of radiant Sight x withont andar here 'wan' Ha could nr operas mouth, When he entered, the dropped his yes and lonked not up. Stid Simeon 10 Elcanr ha son 'Arac and pase thy hand ever hie mouth, for be umcrintomed to thee surroundings" R. Besta seme and did so. Then Higa opened hs mth and sad: "My ee now sex something they have tot seem before I ave ached height that Tid wot dream of. It od to Ee inthe fre kindled by the good gold, a the place where Sparks yon every side ech one astern to she unde (tal aed seventy-fre roms of anges, and cach of which spreads toelf to thousands and myriad. until they rach the Ancient of Days, who its upon the Thrvee. The Throne trembles, and the trembling shereef pervrsies through 148) sumer (exoo0s) s Inandeed and sixty woride until st aches 2 place which se hots, all who praise ther Lord, do listen to his wie. No 'mouth is opened: all are silent, ard no 2 onund in beard until 'is words breakthrough all the Rrmaments above and below. 'Bar when he ends, then the sing and the rejoicing of them 'whe praise their Lond i mch a1 was never before card 'echoes through all the firmaments of Heaven—and all this '05 account of R. Simeon and fas wesiorn ! They bow before their Master, the perfume of the apices from Eéca ascends jm sweeten to the Throne of the Ancient of Days—and all 'this on acrouat of R Smeom and bie winfor f" 'K. Simcon here discouned 2 follrws: Te his going down into Egypt Job wan acumpanied by six angehe grades, cach conssting of ten thousand myriads. Correspondingly Tard was mate up of sx grades, in correspondence 'wtich asin there are x otepe to the mupernal celestial Those, 20d to themn sx steps to the lower 'elestial Those Otwerve that cach prade was am epitome 'of ten grades, 10 that altogether there were sist, indentical With the "Yheoscorr mighty men" that are und about the 'Shekinah. And these sats, again are the sixty myriads that sccumpanicd Iareel in ther departure from cule and 'scoumpanied Jacob inuo exe." R. Hiya asked im: 'But are There not aren grades. cach an epitome of the tem grades, 'has ammunting to seventy ? Samco sud in reply: "That 'manera fo hearing oe this matter. 2 we learn from the description ofthe candlotick. of which it says: "And thece 'ull be six beanches guing out of the sides thereof: three 'bemches of the candlestick out of the one se therenf, and three branches ofthe candlestick out ofthe other side thereat "And thou shale make the amp thereof seven" (Ex. 3x. "Thee central branch ix not counted with the rest, 28 i rane rs THe zoWAR IIL ica 'ays, "and they shal fight the lamps thereof over against it" Td (OS ey st ha, R. Erm is fier, Sie: "For what purpoe, s0d to what end, dit the Holy One, bowed be He, allow Israel to go down to Egypt to be i= 'eile there? His father replied: "Dost thou sik ne question etwo P Twn" aid R. Ecanr, 'why to Egypt and why im cue? Said R Simeon: 'Stand up and take courage In thy 'ame shall this word be eetiblished above. Speak, my 108, speak f Thea R-Eleararopened hismouthand sd: "Three- fore queens ae Uy, and fourcote concubncs and vires ihout norser" (©. vt} The "threscore arena" are 'Blegorical of the celestial heroic angels that ar of the bowt {of Geburah, and that atach themselves 09 the "shel" Wiehe. hoer element) of the oly oars of foracl "The "Tourscore cmcubines" signify the "Sie teers denon titted whee peer to the higher powers a5 one to 2 hundied. The "wings 'thot number" are those angelic Hosts of whom si 'Sid. "Is theres number to hi bands? (Jab. xxv, 3} Ad yet"My dove, my undefiled, & But one, she is the only ene 'ther mother" (5.5. v9) he Holy Shekina, re proces from the twcie flashes ofthe raance wich ilemines all thinas and is called "Mother". And the Holy One, blewed be He, dealt xeoring to ths principle wh the exth: He scanered the rations abroad im separation and superal chick ener them. its writen, "which the Tard 'ith mparcedto al the rations under heaven" (Det. 6) Bur He took unto Himself the congregstin of Teal sa be His own porton and His own choice, asics written, "For the Lord's perion % his people, Jacob s the lo of bas Jcbercance™ (Bid. eur, 9) "The ix cese hae Hera fe 'rectly under God and pose other: and Hesuys of ber= "My dove ny undefiled, js but ote, she ix the nly ane of ber "Mother." She isthe ooly ote of her Mother Shekinah who 'duels in her midst "Many daughters have done wiraouny, 'bat cho exceest them ai" (Prow_rxx, 2)" "There is 3 further exers meaning inthis verse. We are told: "With ten Sayings the worbd was crated" (Pike Ab. tabs] suruors (ex0ots) * '%.1) Yeton examinatisn thes prove tbe only the, vis Woks Unieemmnng oat ecisge "The oa ca created only for the ste of Israel. When the Holy One, blosed be He, dered tocedow the cath wath permanence, ie formed Abraham i the mystery of Weniora Tse Oe mystery of Understanding. Perception tha to of 'and Jacob in the mynery of "Therefore mid: 'came into perfection; and when the twelve Tribes were Seis ech [opefall dings me w enpicsvn ccoting {a the saperaal pncra ordained foe tr beginning. Whea 'the Holy Ooe bebe the exceeding joy of this Ler mold

1being completed afer the fauhion ofthe word above, He
'Sid: "Should they (the Icckies) mingle withthe other meieos, 2 Uaiah wockl be comcd bx all the weet, 'Whar, thes, ed? He cased them to wander oer the face of the ich sed frum one ation to another we i Egrpt they [ellamong thee of + suubbor race, wh, deem ing them bat sven, cepa ther coms and abhorred (ro eeenaper iar emerge yreerey vere 'nthe. ich mile apd fms anceg the Exyprias lobed 'hem, and da the whole Dine perpwe could come into 'compiction within the bby seed iief, what at the sume {ie the uit of the other runes becane complete 8 'wetuce: "la the fourth gencration they (ihe chilben of 'Kisata) sail came hiher esi: forthe iniquity of the 'Armies ie yet fll (Gen. 2,10} And when the [rael= jnes cme out of the Sondage of Egypt, they came out ss [ings pare ad holy. asitsay: "The tes ofthe Lond, the 'amany of faraet™ (Pe cag)" "Then R. Simeon apprached his son, and Kising bie be ssid: "Remsin, my 200, sanding a thy place. forthe bout 'Erours thee' "Then B. Simeon st and lnvened whic R. Elcerar, hon, stood and expounded mystenes of wadomn 'And a be spone ie couctensce wan Ita by the rence (of the man and his words ended to the starry height and fined acrom the firmament They this continued fr apace * THE XONAR UIT tise 'sf wo ys sihereating nor dining, and noticing seither {ay vor aight. When they came forth they found that they 'ad not tasted anything fortwo days, Said Simeon: "We 'etl that Mone "wat the with the Lend forty days and Torey sighs; be did neither eat bread, sr dink water" (Ex xa, 38) Ie, who bu fora bref pace were cut Wp into that rapture wf Divine cotemplation, forgot to eat nd drisk, bow mush mae vo Moses 'When 8. Hiya appeared Before R. Judsh the Saat and 'elated this couurece to him, R, Simeon ben Gale 'Judah's father, sad: "RL Seon ben Yohai i indeed 2 lm and his son likewise, He diferent from all others of ie Kind. OF him tin writen: ""The lon bath rare, who lt not fear 2" (Atnan 8). And even he upper worlds do tremble before him. bow muck more shen we ?A msn who 'aso need of sting to proclaim his desire to the Almighty, and to ave them filled, sce he deciles and the Hay (ne, bled be Hl, nfeme fas decison, or the Healy One 'ecilng, be revoke the docs and itt annaled {As it Said: "There shall be one Wat rueth over man,» righteous fone ruling inthe Far ofthe Lord" (2 Sam. xi, 3). The Holy Ove rues over man, but who rules oer the Hlly One ? 'Surely. the Righteoos Fort ay even be ron new ime thatthe Holy One proposes an the rightzoun disposes 'R. Judah ssid: 'The Holy One, blessed be He, delights swore inthe prayer af she rgueous shan ia anyother Socer: yet, though plese Hi beter than all eke, He does foe aluye rant tht eequcst nar do allthat they i. He somettes refuses to fl thei wish ® This recounted bythe dips hat on one oecasion when sere was a shorage of fain, KHleazar deweed that the 'congregation should fast forty days. But ao sain fell 'Then Alia prayed, and as he spike the words "Thou cust the wind to blow" so the wind Hew, nd when he il "and 'he sain to fall" to, ce ean fel R Heazar wa mach _lugrined a thie. Akitw read hie fing hi look, 90 Ihe stood up and std tothe eangregation' I wil tll you a parable. R'Elezar fe unto one who isthe King's own Fiend and dear companion: when he gc to the place oe sse1sh]——_suesorn (rx0008) " 'entreat some fur it is ot grate at once, sine a fakin fae end prsencs athe eepi byt {ong pombe T, onthe other Pend am ie the King' Servant, whose requcats se quickly granted, the ing only rie te geil of Laat cnee er ben ere eile, therefore he ays: Give the man what he wane a once, #9 that he thou ot have tener ny cher P On bearing 1h, REleaar was comforted. He mid to him: "Akiba, ke 'mete you wat mas shown mens dream nga othe swords, "Pray not for this people, nether lift up ery nor rajer for them, neither make intercesion to me (er. i, 6) Twelve wee of pore balan catered with him whe swears breaspite and Ephod (ve the Heavenly High Dries, unanswered." If so, why was R. Elearar vexed ? Because peuple did not know ths. 'Seid R. Eleuar: "Eighicen gardens of balsam are entered 'holy Name is engraved." Suid R. Akita to him = What isthe 'meining of the words, "I went down into the garden of 'ats (Feb, mit)" (SS. vi, 34) 7 R. Eleazar replied: "This _parden isthe one tht goes out of Eden, namely the Shekinsh: 'he "nut" ie the superna haly Chariot, samely the four hheade into which the river parted (Gen. 11, 10), like the 'Tie romae nit Dshibe 'owt the Char penetrated [Sui Re Akiba. "In thet came # ought to have anid "I went down into the nut"; why does it say, "ato the garden of nuts" F Seid R. Elewar: "As it ix the vinwe of 2 nut 1 be 'lose in from ail sides, a9 the Chariot whch goes out of the Garden Paradise) hidden on all sides; 8 the four sections 'of the walnut are uoited st one side ned separated st the 'ther, 90 are all the parts of the Celestial Charioe united in perfect union, and yer each part fulfle « special purpose: syundsto tha! which He made in heaven and all hinge blow 'esprit ofthat which above" Whea R Abbe coce sw

2bird Bing away fer ie nee in» tree, Be wept, span?
"men only new wat ths means they would rend thet Seed" (Ley. te 19) [Va] Now i tre that all dongs have ther counterparts im Seaven, and God ewes each one soe68] swemoru (exooes) Pa 'ts mame, how much mores ist tac ofthe sons of Jab, the holy Fetes, the pil of the word ! And ta the 'Sgnifeavee of the words and these am the names", ete" (AN turer ane Tue sasees. Each tine thar RL Eeasar iben Arach came to this verse he wept He aid that when Inrect went nto eval hesoulsof hee progentors gered in the cave of Machpciah and cried: "Old man, the afiaions 'of thy children are teil; they have to do the werk of Slaves and s beatben maton makes thi ive unbesnbe" Tmmediatly the sprit of Jacob wan eeakened He asked ponies goto Egy and went Te the Holy One 'Sammoned all Hs elated ost ad thi eaders and they [iV accompanied Jacob and his sons. The tribes went down 'to Egypt mh thir father wen they were ale and again 'when they were dead. Said Abba: "Then the words were aed: "Ass ler proc bis chien" (Po eu $5)" R Judah har Salome ses once waking tpcther with sess, [patting their heads on some raised ground ander which was fesse Bclore filling sicep they beard 2 vce from the rave crying: Twelve years [165] have I been sleeping here, 'and only now do T wake. for l now see the image of my son" [R. Judah asked hie who he was, and he sid: 'Lam 2 Jem, 'and Tie under 2 fun, not being able to eater the higher fogions became of the sorrows wf ny som, who was salen bby a heathen when he was very roung, and i sorely mal- rested" Said R. Judah to hirn: 'Do the dead know of the sufferings ofthe living 2" He replied: "I it were not for us, the dead, who ietercede before the angel of the grave for the Living, they would not romain alive for half = dey. Vbave _asakened tov, for I was wid that my sen would come here, but I know not whether ale or des.' Then R. Judah asked him: "What do ye doin that other world ? The grave shook, "and « voice wat heard, saying: Goaeay | For at this mement sy som is being beaten." They sa Gms these for about half 'a mile and at down until the mocning When they mse to [po they ane 2 man running with blood streaming from hi

3'THE oman UTE pe
shoulder They stopped hime, and he told them what had to him, They asked him his name and be sad: 'Laken the son of Lert" "Why," sid they, "at isthe sam of the dead man Y They were alaid to converse with him, either did they return to the pce of the grave. Saad R SSbba: "That the prayers ofthe dead protect the Living we carn from Caleb, who went to Hebron to beg forthe tuer~ -cesion of the patriagchs (e. Num xt, 22)" R fodab sid: "The Holy One gave two promise (Ii. vows) to Jacsb- one, tliat He Himoelf would go down and say wath tim in exile: 'and the second, that He would let him come out of his grave {tm behold the joy ofthe holy hor of celestal beings who 'would dvell with his children in theie capevity: as it i 'Sriten: "I will go down with thee into Egypt and 1 il 'orely bring thee up agsin" (Gen_ 0,4); "Esl enase goa {ocome vp out of your graves" (Eaek. Sexes, 3): "Whither the tribes go up" (PA ext, 5). Now ruses azose 4 sew arse ovex Ecrer. 'Semen sind; "As ane 25 Joseph Ged, the crema! rep scoxaive of Egrpe us given domination overall the other apons as it says: "And Joseph died... - and 2 vew King arene", Uhe one who rose to power from = lomy postion.

1Tushirn said: Every sation has ts own representative
shove, and shes Ged tleeates one He degrader snather, and when He gives power to this une iti ooly wo accent sf Israel, 2 ic saye: "Her adversaries ture become chic" (Lam ¥, 5)" Rime ssid: "era! singly is equivalent to ll the ather nations together; as seventy = tne mamber of the 'ations 19 seventy was the number of the children of Israel when they came into Exypt, and whoever rules over Lane rules ever the whole world" R Huns ssid: "Why i Tame 'soloed to all rations * Tn order that the world may be pecerved through them, since they are on 2 per with the whole world. As Gof is One, so ie Feral one, a it mays: "And whois ike thy people, one people on earth 7 (2 Sam. 'mt, 23). Ad 28 His name is one ed yet hae seventy ram Scottons, so ix Heral ene, and yee divided itn acventy?" Jus applied the woes: "For there things the earth is 18-175) suewors (Exoous) s 'disquicted _. for 2 servant when be rcigneth and a Ihandmaid that & heir to her miszese™ (Prov. 2x8, 21-23}, rye] to Eype and Ishmael (Ilan). There is ne nation sdespesed of the Holy One 2s Egypt, and yet be gave her ion re Hemel hese "ena apr, he 'bare Teteach, who tormented Fane me erucily im che Fo 'and ssl rules over ler and penecutes ber for fer fick. Tn truth, the exle under Ishmael is the hardest of all cul (Once, when ging upto Jerwealem, R Joobos st an Azsb son mext s Jew. The Anb said wo bis won: "See! 'Go and insult hi Spa of the wed of the exalted ones, and T kaow tha the seventy rations stall be Tuled by them. The boy went and took bid of the Jews i H F k i } Lele : i it } g | 'of myrth and to the bl of frankincense" (SS. 1, 6) = 'consectine with TaracTs cule "She will be subjected by the 'nations ust the "day" of the Gest, which s 2 thousand 'which isthe Holy One's One Dus. Should it lar longer. it (2 ect be according 10 the Kings will, but became facae! 'wil ec tarm to Him in repentance a itis writen: "When " 'rie zona uit food tow shat esturm unto the Lard. then the Lord thy Gad well tan thy eapeiaty" (Deut, x3, 1-4)" pasags mostly peaks of "the king of Egypt", which refers We the exes chien of Egypt: bat where & som {i the same of the Lord our God for eves and ever" (Micah 6, Sh! RU Abb wid- "Instead of the peculiar expression "the people of the chikiees of Tnrael", we should expect nal surworm (exooes) they are imvoled so perform some accom" R. Abe "Beak wished to show hae contempt of Larne by bis expe 'son: "Behold, 2 people went forth from Egypt", 2 much '3 w uy, "s pople, whos origin we Kao Bot" 'R. Johanan sad: "Why are the sitions of the celestial 'hits tepe tm sey tad the peopc ofthe Holy One SER bee ri Apencrem e ke caef ood, but nota nich one. Further, lane! belongs othe King 'Sho loves trch and pater, and therefore He purines rscipaliy and fn of sl the members of Ha own fan, tm erder that they may guard themsehves from sin more than 'the outsider, = it mays: "Only you have f known from 'among all the famiies of the earth therefore [ will vit 'upon you all your insquiies™ (Amos th, 3) TB. Jon one day went fora wale with RL Abs bar Jacob. [Nether spoke, but whereas R Abs wedizated on 'wild beast nemaing after him. He sid to R. Aha: "Dest thou 'not see the best running after me F 'No cepled R. Aba, 'sodents ofthe Torah in onder that they may not be separated 'rom the Teee of Life eves fora single moment." fearing che cath begun to quake vikently and became (of Smures. The tree was uprooted and fell to the ground (fed the mars Denes woke, and cred with 2 Jou ice sé 'rue roman 111 [yb "0 Jen, O Jew, weep and lament with mourning end sounds sf somo ! For eyen at ths very momenta gest superral 'rine ofthe Gentiles is being appointed in Heaven, who will Eiimternible misfortune to oract This quaking of the earth portent and 3 warning you" At this R.Taaae i writen, "or three things the ch is dixie. for a servart when he reigncth, cl" that is when the upramandane principality, twho was previouly under another ruler, ems (ect Ira" R. amar bar Guys sid: "When Gad allows Terao fal under the oppression of the Gentiles He (Ged) serge ten Hy wal wep int ph" feat) TR. jodsh coce vised. Elensar. He found Siem sitting cep in thought, hi hand prema to hs mouth in aacens "Wet me yor Shocking abr? he one. [a] W. Elem replied: "Wt says "Ta the ight ofthe King's countenance there {Slide" Prov. a, 15), but sf our Maser fe ext down fa torr and even sghine and weeping, what exw ho misters Sor falow Hix example Therefore tix writen, "Babold their valiant onc (angel) xy withus, the ang of peace twexp bterly™ (I. I, 7}. Why 0 they ery? Became {heat Lord within and they are without; becaane Ur Lod ten the inner umbers std they ae im the cuter couran Wry se they caled "angel pence"? Are there angele who are not of peace? Yea, verily For there are emisarics both 'of stem judgement and of lear stem jadgement and there trv thee when stb justice mingled with meey, sd Some who repreeat mercy only. It a these lat who are 'led "Anges of peace". Of the lowest degree of heavenly 'rings itis writ, " othe vhe heavens ith Blackness and Toma nacho heir covering" 2 3). Bat unto what od dh the principalities of vhe Gentle mations ste Gods 'hildecn to sulfer, seeing het t makes thir Maser gicye? "They only carry ot their ofce and they ned ust do the wil of thee Lod 'Sid R- Dosti: "When th children ofthe Holy One are elven up to the rulers of the Gentes, twelve eckestial twibumals met wpether and precipitate themaches into the 18) amemoru (exopus) 7 great abys, and all the muinisering angels with all servitors 'ry in agen. Two tars fll then into the abyss. The higher angelic beings roll down below, and the lower are brought 'tl lower to the measure of two hundred and forty dezrees, for "The hon hath mared, who will not fear?" (Amos, 8) 'We have learned tht atthe tine the Holy Oe, bleed Be He, tad gen over lar inthe hand of ve cian of Egypt, He decreed that seven hardships should be laid on 'them by the Egyptians. These re enumerated in the vere 'sxying: "And they made ther fives bitter with bard service, tc." Correspondingly, He bestowed on them seven frvours, 'Segue in the ere: "And techie of Tan mere fruitful, and incresed abundantly, and 'raed hy vy mie. copy areereeed Comes, LE us DEAL wrsELY wiri TuEx Lest THsY Isaze: "Why did the Egyptians so desire to prevent terael 'from mukiplying, and what motive ieee vepernal to put sich a desire ito ther hearts ?ecause 'he lnew and made known to them that asen would be born 19 the Taracites through sehom judgement should be brought i gsi {god of Egype" (Ex un, 12). Dum, the eleva Prince of Eye, aay fou dred parsing an the Holy One {ntead othe lower regions aud appovnted ove the realms of Gehenaa, a joie of the sul of che wick" K. Judah [Bid that be was appointed over the dead" R. Hania id= "Te is woiten: "Upon thei made alo the Lord executed judgements (Nur xt, 4) Can we speak of judgements 'eine executed on pce made of silver or pul, of wood oF stone ? B Jone replied "Those made of slverand gold were 'eked of themselves, andthe wooden rote of themselves BR. Ekessar sid: "The god of Exypt was the aeep, and vo the ly One. Messed be He, commend m burn ti Se 0 s ue romaR nt [Seas that its evil small should go forth ; and that it should be Inurnt with "ite head with ts eps and the inwards thereot™ (Ex. a, g} Andin addition, its bones were thrown into the Imarkerplace,2 Uung which distressed the Egyptians beyond Mi ee. Thus wan the "fudgemen" is the verse ted" R. Judah said: * "Against ther gods" refers i» Tera sense to their Chieftain, in fulflment af the prophecy: "The Lond will punish the hest of the high heaven on high" (is xv, 2). The wise men among the Egyptians knew all thas, and all the more so their Chuefain. Hence they said: Come, let us deat wisely with them." Said R. Johsnan: They ad any idole ut their chief god was the Nile (48) and the Lord executed judgements eo them all" Said 'Abba. "The expesition of R. Johanan the coerect and self. tvident one. Por we know that frst the god of mation are punished und then the nation furl Sa here, Set the Nile 'Tod wood and stones were snitten, as Scripture says: "and there shall he blo throughout the lind of Exgype, both in 'wood and stone" (Ex. xt, 1), the wood and stone being the thee he nat fhe de Te Seite eo Jon fs: "The pombe ofthe Egypt ol os Soop athe na, teed which i wre Sri eines ace cad tre eos Ula 2B) se ihre ha, genta wr escent the fekc Hece tn woth cf Poraoh aneg: "Ce ers Sat ein wah Gow oe tng op ed cane fondest nee Heit ermeruion ct cht aceaty ons ope suey ame fon emcees peoaon ache ne and pt gn

7pcn wat Ms decease Land
wt ht for on" U4) "a them op oe. 18] sHEMOTH (x00U5) so AND THEME Wee 4 nEAN OF EME HOLE OF Levt AND ToOK 70 Wire A DAUGnTER OF Lert. K Elemar di 'coursed on the vere, "The Song of Songs of Solomon" ($5.1, 1) Hesaid;"We have art that when the Holy One, 'lesoea te He, was boat to erate the word, He was plessed to create the heaver with His ight hand nd che eth with is left. He vas aloo pleased to make a division of day and 'iglt, and He ereated angels appoanted by His grace to chant 'nymns of prise by dy, and others by night for the night watchen "Thus iv sid: "The Lord comamandeth his rece {in the daytime, and in the night his song with me" (Px, 'The former stand on the right hand, and the later on the the liter hearkenng to the song ofthe day and the former 'othe soa ofthe night: and the singing they har inthe sg of larac, the hols." R. Fasc mid= "Thom that sing by aight fisten to the song of Trae! by day, ait is writen: "The 'companions heathen to thy voice" (SS. wnt, 43)" Said K. Simeon: "The angele of one degree with three divinians 'st sight, and in datkness sill their songs are heard, 20 says "She rit while i yet neht and giveth fod t9 her howehold, ane + portion to her maidens" (Prov, TEx, 15)" R. leaar continued "On the fst day tem things were 'rested, and of these ten some belong to the day and its 'way and come tthe night od the ways ofthe might. I {tun Len and believed that those angels who sin by night face the Eaders of all other angers: and when on cath we Tiving terrestrial creatures raie up our heats in song, then these sapernal beings gun an secension ofknowtedge, wid fad understanding, so that they ae eoabled to percene matters which even they had never before camprehended" Said 1 Nehemiah: "Besed is he who is worthy to perceive stich singing, for, a we Know and awe teen taught. be wo { deemed worthy to comprehend this song beconcs adept 1m doctrise aod obtains wit te discern what fan been and tsbat nll be: Solomon was found worthy of such knowledge, for thas taught K. Simeon "Dard, peice be on bm. ccagncant of and 20 could compose hymns and songs, many in umber, ia which be hinted concerning Future 'events. He alo became richly endowed with power in the

6"Twe zouaK ttt md
it, understood matters 10 the Torah tnd Die wom, nd hod ayo he aly tongie. Sulomen, however, was sifted with 2 sill greater Ko ge of that ning be pooctted io the eens of 'risdom, ad = he wrote many proverbs and made 2 book Uf the sang its. This the meaning of fin words, "I gat te men singe (iharin) and women singers" (Excl, 8) thats tosay, Se acquired the Knowledge of the hymn sg boy beavenly and terrestrial beings. And on account of tht fe clled his book "The Song of Songs": the song af the soperal songs the song containing all myterics of the 'Tort and of Divine wacom; the song wher i power penetrate into things tht were and things tat wil be; the 'ng sung by the rupereal peinees (sharon ~sarom) 'Sed Re Elessar: "Phone heavenly princes wad fo cxpee~ tation uni Lest wae form; a2 scan 35 he was boca they began to ing: as soon ss Moses nas bora and Aaron was soointed high priest and the Lervites were sanctified, the Rageg war pevcnd snd the wagers remained at ther 'rvce He abo sud "At the hour when Levi was bors the cmenly chai began #9 sing "O that thos wert a my Ibother that sacked the heat of my mother [499] Shook {fod thee without, indeed T would ts thee, a they would ot despise me" (SS. va, t}: When the singers here below 'nsued from the tbe of Levi and al of them mere sancti' ceventered ints thearserrice and the rwo chan, the Bene Zed the canbh, were beth ballast, 3nd cng in Rarmony 'thatthe words were ursnon snd one King dei owe them, then expe Solomen and mate 3 book ofthe kyrning of te suger hers = enclond heweniy wanda" 'Sai R. Judah: Why are the singers here below called Levies? Became they a jned casey (lene 10 be jaed to) 1 and enited with (the singers) seve in shechute uisom- He who hears their singng, bis aul i als jtoed Geely to the upper word. Therefore Leah sid (atthe birth of Lev): Now this time my bushaad wil be joiaed anto me" (Gen. yam, 34)" Sed KE Tarhum. "The seed of Levi ie aways [pained tthe Shekinah in Mowe, Aaron, Miriam, and sil his descendants. Otsere that when the sapermal Sngers

1Lean said: "To regard to the birth of Aaron and Miriam
i does oot axy anythng ccnceruing their parents' spousal, 'but in connection with the firth af Moses it says?" And took towale a daaghter of Lert", which shows that the Shekina' is called afer Levi, and Amram was nat worty 10 beget "Moscs enil he obtained 4 portion in the Shekinah, snd then Ihelhepst Moses. Hence i is writen: "And ahe saw him that Ibewas good" (Ex 1,3) R- Ekaar said: "Amram was blessed 'with a son who wat found wonby to be addres by the (grat Voice, 2 is writen, "And God answered him by 2 oe THe 2oman In [roa 'roie"" (Exam, 49); and Amram hime had the privilege 'Of being aldresced by "the daughter of voice" (hat ed. a 'echo of prophecy); "be tok the daughter of Lew", that to aay, "the daughter of 2 voice". Therefore itis writs, 'and there went', meaning, he advanced from degree © 'degree until he reached this sage. 'We have been taught that when Moses was born the Holy (One, blessed be He, aached His Narne to him: it sty ofthe child Mowe, "he was good", and i says of God, ~The {Lord is ood to all" (Pa cau. 9) and "Taste and sce that the Lard is good" (Ibid xxi, 9). Asp 17 cAME TO PASS IN THE COURSE OF THOSE MANY avs, etc. (Ex. 11,23). R Joshua of Sain said: "Ie was the end of thee exile when their bondage was mast sever 'As soon an the appoued time of delivery came, "the Kine of Egypt died": te. the angsic Chicfain of Egype was "Gegraded from fox hagh estate Ar mon a8 he fll, the Haly 'Ose, blesed be He, remembered Israel and heard ther [prayer Send R Jodab:" he proof of thes thar immediately 'ser the words "The kine of Egypt died" the text continees "and the dhldren of ral oghed by reatom of the bondage, saad they ened, and ther ery came up unte God", which, 'Shows that wml then their crying bad not heen anceered" Flare and: "Oberve the lovng-kindoess of the Holy 'Ope, blened be He. When He has pity on Teael He sup- [preses the atrbute of June sed thos lets her obtain merey_ "Tras is the meaning of the saving (TR Bet. spa}: "The Iboly One. lomed te He, for drop teu teas ints the Ocean 'What are the two tram ? R. Jose said: "This saying i met [098] authentic, for R. Kattina, when he heard it from = 'certaim sorcerer, said to him "You are 2 fae".' Sad R. [Bicarar: Tlie is no need for es to acorpt the words of = sorcerer, we have a deine statement that in the Wen crows 'of the Ring there ate 1wo tear ofthe Holy One, blewed be 'He. namely rwo mearars af chastacrnent which comes from both of these tars jt sys: "These two (detlation 0d lo 'onto thee" (Ian x, oh And hes the Holy One remembers Mis children, He drope them a) surwora (sx0008) rs 'nto the peat Sex, whichis the Sea af Windom in onder to frecten them, and He rams the atibte of Justice ito the stinbute of Mercy, and takes compassion oo lel" Sid FR. Judah-"We read ter." And bebold the Eg pian marci 'fir them" (Ex my, 10), The words ae referred by [Re wn the ange primes of Egy: how them, san Jou (that the "ing of Egypt" eve refs to this sane prince? 'Sid R. Issac: "The ter Scriptural ying. afc, cones the Former, for it docs not ay "the long of Exype marched after then, but "Ue Exrptan". became De was oot Kine "any longer, having flea from ha former demi

1Jos sid "eis written= "Boho day cometh tothe
Lend" Zech. sav, 1); ad again. "Bat the day shall be one sad in shall be heows to the Lend (Bu. v7) Ave we to seppon fre thin ne the ther ders are we the Low's? rim bowever, as R. Abbe has mid all the other dope re irvea over to the angche prncyuliies of the matens, bat {here i one day whch wil be he day ofthe Hale One, blemed be He,in winch He will age the heathen nations, and when thet princes sal al rma thew gh xe. (OF tha day is wriuen: "And the Lard sluoe sball be eae en thar ay" (Lan, 12)' RL AB mds" wn 'ex: "Yor my sword is bathed in heave" (oa eu. 3) ek rer tothe Lars jedgemsnt on the superna pron, the "eword™ being 2 symbol of jigement" Abba further 'Sd "The neu sidential withthe ence of 'as ite ween, "and he saw the ange! of the Lord sanding 'between the earth end the beaven having a dawn sword it 'as hand" (1 Chron. 31, 16). Now. cao we imagine» dram _aword aly harang been in the hand of the angel But 'what ie meses i that be powesed the asthorsation 10 'amma jadgemcnt" Suid R Teac: "What do you mate of She rem of Joe, wn of Levi, that he amano 'eath once sid a eae: Were i ot that {have regard forthe 'ignity of mankind I would oo ther thrust 2» done 10 lan snimal"? RABMa rephed: 'Ths only wears that he 'hae authorization to eyerute judgement: 204 the same & University of T). McFarlin 12>). Tote OF =

6rue zoman nt [sgh-ae
'put his sword hack into the sheath thereot™ (¢ Cron. 2, 137) P Said R. Abba: Te signties that the power dlegated 10 'hem was restored to its rightfel pomesir, to Him to whom sautherty belongs" AND THE CHILDREN oF IsnARE stone. The sighing 'war in berven for their ake The "childcen of Ierael™ here fre the supermal nes, ramely those who carry ax the divine service above. . Insac asked =" When the Holy One, blessed be He, judges the family above (he angelic principalities), in what does the 'consist RElestar annwered: He makrs them pam through the fiery stream, and tales away fom them their power 2s representatives of the astioes and appozns the principalities representing other nations to rule instead 'of shen "Du, aid Tena, Wt ange of the angulse rorld= "His winisters are flaming fire (Ps, crv. 4) (and if so, 'what punishment xt for them to crom the Sexy stream)" To whch R. Elcasr ansnered: 'Those ae different qualiics fen linac anid: "We have to distinguish between the terms "sighing". "waploring", and "crying", all three of which se applicd here w the children of lamcl" Said RL Judah fa fat they only implored ned cried, ae the sighio mem 'Seoed in the verse refers tothe superna henge "What is the diferece between imploring nd erring ? Said R. Teac: "The former mens prayer in acual words (Pa. =xxr6, samen, 142 200. 3h the Tater ying 'eithowt words" FR Jodsh (36a) ss "Hence crying & more poiguant than all aber expression of grief, because it is entirely 2 matter of the beat, as it saps "Their heart cried unto the Lod (Lam i 18) Ths eying comes near tothe Healy One, Dewed be He, than imploring and prying in words, a8 i sap, "Ife (the orphan) cries unto me, Iwill surely hear his cry" (Fx, mn, 20) R. Berechish ssid: When the Holy One, 'Beard be He, st te Sammocl "fe repenteth me tat 1 are Saige hen Se dati me "1 Sam. av, 11). He pot aside everything snd beck harself iy crvng a thie ie readies aces sa) suenors (E0005) 65 the Holy One, bicsed be He. Thus we read here: "Now 'therefore, Behold, the cry of the childres of Israe! i come 'unto me" (Ex. ut, 9). Whea ene pears and weeps and cree '0 intenely that he is unable to find words to express his socrose, hi prayer i prayer inthe truest sense, for it the heart and shall never return unto him void." Said R. 'Judah: 'Great is such crying in that i can effect a change in the divine sentence of judaement" R. sac aaid= "Grex ie 'sock crying in that it dominates the sapernal attribute of Justice" Said) RL Jose: "Gres = suck crying ia that © "domints both this workd and the world to come, and makes man the heir of both, a8 i eye. "They cried tmto the Lord Jn their rouble and he delivered them out of thew dresses" (Ps om, 13)" 'Now Moses exer rar rioce or Jeruzo uts raruee- IN-LAW, THE PRIEST OF MIOIAN. R Simeon dcrured theo 'once, and by means of thi thght were they all created, a2 'it says, "In wisdors hast thou made them all" (Ps.crv, 24) By tae aeghe— hh Pin Window toe ord and the world above created. He stretched forth His right fend and creed te world above: He steached forth His {Gnd nd ccted thi world 2 sy "Min bd ath land the foundation of the cath sed my rghe had ek penned the eens when Teall wat hem hey sted up Chgether (an mui, 13) All ere creed i oor moment "and yet all constitute a unity. He crested angels ie the upper 'world and the Leviathan inthe '$2. "to euple the tent together that it might be oe" (Ex. srurvt, if). He chose the mupernal beings and He chave 'Trach; He did not cal the beings af the upper woelds "sons", (ber she Tnreliter He did call sen, os i mye Sone are ye 10 « ste 20mAR [sonst 'the Loed your God" (Deut. x1, 1) He ally them "sons" nd they call Him "father", "For thou art eur father" (Com, 16). Hegce it says: "lam my beloved and my 'beloved is mine". He chose me and chose Him alo. "He ltmong the lies tendcth his Bock": Ne fexdeth aman the Mes although they are surounded with thoens. Or again,

1thelily fed nd its juices white, 3 does the Holy One,
'Newel he He. lod tis work from the atibute of Fustice tw the ainbute of Mercy, ait says: "Though your sine be 's scarict,they sal be as white ws snow" (la. 8)" R. Abbe was ence walking im company with Fac. On the way they se some Vex and R Abba plucked ane. Jou mct there: He said Verily, the Shekinah x preseat here, for I ace something in the hand of Abba which tigoifes that he fas some great wiadom to impart. since T Know tut RL Abe would sot hace plched thee ily except with the view of aching same coterie fexon" Said bbe: "Sit dows, sy son. st down They all me down, FR Athe sock the [ly and said: "What woubd the woeid he ithe small? For I persive tht without smal the seat [Sea gone awa a0d thercinre we bum male pics a the Jonckaon of the Sabbah He then began to expoend the vere. "My beloved is mine sed Tam my bnloved'srhe among the Hes tends hs Bock." 'Whot made me m belong to Him and Hien to me? The fact that He fers the word ameng Tikes a the ly has a sweet 'odour, it zed, and yet tares white when pressed, and te treme ccver Craporatca. a0 the Hy One, biomed be He, [Eudes the world ft were not 2, the world would cease to 'exit because of sans nin. Sim bre a it aye, "Pha {your sms be sare [sa] man pata the sani imal fn fre. whichis ao red. the prow openules the re blood oud the ala, bat the sme to heaven white. "Thos the red is ture thie: the etute of Faxice te turned inte the acre of Mercy. Reds deed te symbol rasrowe ytee. and thence the poms of Baal "cut themscves.. ithe hod pated out upan them" (+ Kings sem, 28)" Loe sid: "Rea (bla) and whic (Gf) are 'feral for sri. ae the aout axa fom bath. The a) 'suzxeorn (ex0003) « Spies of wcense 2 par ol nd tn pact white treatin: ease i white, pure myrrh srel—and the exour secede from red and white. Moreover, iis writen, "To oficr unto 'me the fat and the blond' (Each. x27, 1) apa white and fed. Hace as 2 substi fr this fine the deacon of the Temple) man wcrtices ht own fat ant blo! (by fassog) cand se obanns atonement As thr ily wich sed and whe, i sured entirely into white by means offre, so the sacri 'Soul aecaal rursed eater int whe (emke) by mesme 'of fre. Abo atthe present tec (when there are mo sacri= 'ces) when a man acre cn his ti it zu Bod, he secre hes to go through See fe turned ato shite (ring din mercy). for, said R. Josh, fasting weakens the Jianbs and causes the body to burn, snd just then is the appropriate ime to offer up the fat and the blond on that (Bees and itt thie which ie lad "an alr cf atonement" 'That i why R. Elearar, when fasting, wed wo pray. "lt & noen t Thee, O my God ind God of ey fathers that 1 ae offered unt The my fat my bod, and hae U have este them im the warmeh of my body's weak May

5be Thy wil thatthe breath coming out of my mouth =
'this bor should be counted unto me as if st were the oda scxnding fren the scrce Drought nthe akar by re, snd grant me four." Therefore prayer was satiate' ote the place af sacrifices, provided that i is odered with ths ssenfical intent" "We my ale ecplain cnr test m floes. As thorns are semernt among the lhe, so docs the Holy Ove, bessed be Hie, permit in is world the wicked to be found among the righteoun, fo, as without the thorns the Bes could net ext, so moubi the nghtens go uercomnczed inthe world were if ot forthe wicked 8 R fuk snd" Hiw ae the ighteass secogniaed? By contra withthe wicked ! Ife were not for the one, the other woul not be known" "Anuther explanation i that God gover the world forthe space of (the Rip, shshums, as sn se, Javen) wears (Cibcnniums), and the sews the (Slesac) Sobath of the Lor ct rar zomaa ut [abate 'Ano Moses reNoro Te FLoce oF Jerumo mis [FATIER-IN-LAW, THEPRIESTOF Mipiax. R-Biyaguoted in this connection the verse: "The Lord is my T stall not want" "As the shepherd, Ie ssid "lads the beep toa good pasture by the water-prings and deals with them tenderly, soi is writen ofthe heavenly Shepherd, the Holy One, bleued be He, hat "Io pastures green He make mee, He leas me tothe streams which run most pleasantly, try soul doth He restre"' Said Rose' 'A good shepherd Keeps his flock in the open and wil not let them stray into prone ground, and so God keepe laael i the straight path {End wll not let them turn right orlefe" RL Jose alo sad "IE

2leider of Isl is 2 wise shepherd, he willingly takes upon
bhimelf the yoke of the Kingdom of Heaven and leads his flock in acconfunce with it; Dut if he is wise in his own 'conceit, "there ix moce hope ofa fool than of him ™ (Prov. frame, 13)" R. Judah ssid: "Moses was wise shepherd anid knew how to treat his fock. He was like David, who was "tending the sheep" (e Sar. 2, 1), and because he was 'very wie, [2ta] and treated he lock with grest consideration fand care, God made hen hing ever all Inacl Why did "And ye, my sheep, the sheep of my pasate, are men" (Ezek. xeuty, 31) and again, "As the eck of holy things, 28 the lock of Jerusalem' (Jd. sxe, 38)-As the seep sacrificed on the altar becomes a means of propitation, enabling the sacrifice to inkert the wodd to 'come, 30 does Isracl enable her leader, if he be a good shep- bere, to inhent the world to come. As the shepherd tends stith spectal care the newly-born limbs and carrie them i his bosom, or gently leads them after theie mother, and ie 'compassionate with them, so mest Israels shepherd be 'compassionate and net creel 'Thur Moses seid: "Thee 'yest unto me, Carry tem in thy bosom" (Nam. xt, 12). As the pod shepherd saves te aherp from wolves and liens, '> docs the good shepherd of leral save them from pagan 'rans, from judgement here below and from jadgement above, and prepares thera forthe fe of the world to come. Just sich a fatful shepherd was Moses, and the Hlly One, 2] swemor (exopus) 6 Viewed be He, foresaw that he would shepherd Israel as he shepherded Jethro's fock, the males at they required, and 'the females Hhewise according to their needs. Moreaver, 'Mones "tended the feck of Jethro", nat hisown aber, though he munt hive possessed some, for, as Jose remarked. "Jethro was a rich man, and, surely, he must have piven to 'is son-in-law sheep and carte!" Ver he did not tend hie 'own shecp, for then people might have and, "he treats them '9 well because they are his own". Although Jethro was 2 "priest of Midian", thar is wo say, a pag, yet because he sews Lind to Mawes, the latter seve him vell and tended hit 'bck wath ll due care in good and fa pasture" 'Awo HE Lep THE FLOCK To THE BACK OF THE WILDER- 'iss. Sud Jose" From thc time hea Moses was hoe, the holy api never left him. He dincerned by means of the holy spirit that that desert was sancifieg and prepared by (Godt ms the place for Larse's aceptance of the yoke of the [Kingdom of Heaven the Sinaic Law), therefore "Ue led the Bock tothe hack ofthe willerens™—not tothe wilde seas se be did not wish ther ta read tha 9p AND CAME To THE MOUNTAIN OF Gon, To HoxES. 'sx days of Creation On that day the mountain moved towards Moses, and seing that Moses was about to ascend, iastopped, and both man and mountain were fled with jo." 'Seid B. Janne: "How did Mone know it was the mountain of God ? Because he saw birds circling round it with stretched wings, but never fying over it' K. Isc sid: 'Mowes saw birds flying towards him from the direction of the mountain and falling at his feet. This showed him play the character of the mountain, so he "led his flock to the bck of the wilderness" and went up alone" e crue roman itr [areas 'Axo rue axctt oF THE LORD APPEARED UNTO HIM Se A THAME OF PINE OUT OF THEMLOST OF A RY BR. Tarurn side was the moment of the evening otering (sine) 2 moment when the ateibue of Justice in the Sco Khan mene aig Te me 'hecns "yc te Lard will cman Bs rey" {rt showing that mercy predomities a langas theres dave? Sid R. Tne: "From auntie unl the wm de 'ines westward called "ay", and te atu of Mercy iS the wncendunt afer at ts called "evening" which the time for the aribte of Seventy. We drive the same lemon from the eat= "Between the crenigy ve shall eat fish and in the marin ye sll be fled with Fread™ (Ex. vn 12) "Beeneen the evenings" this i the tne [218] 'oF the say of Severty—then "ye sal eat Bes, with the swsuk se the Sepsis ape, that "while the lab wae yet iinet ther tech re it wus chewed the ange of the Lord 'eae Kndied agains the poole" (Nam Xt, 33). fer between the-cenings is under the eway of Severity" and in the 'more se shal be filled with fread the morning ben Seni with Mercy. a» Spure eye, "the merey of God 'udu the day" (Ps, 3), o wi in the morning, 38 it ape: "And God called the light day", refering to the tmerning" R Tabu mi "The ane ajebolined by te Ihe eter by white "The betwcen-the-cveninge period i ed, itis writen, "berween the evenings ye salle eh 'rheres the morning hours are white soit writen, "and Jn the morning ye shall be Ele with bread" Rana ed the yee: "And the whole assembly ofthe congregation of Isracl shall bil between the evenings" (Exh 8), the 'ean being, he sd, that that i the ime forthe execition of judgenent. Re Judah aid: "This we derive fom. the fndinane coneering the two diy oftrings, the ae anrwer- ig wo the atthe of Mercy the oter tothe steibute of Serenity. So Serpe says "The one mb thou shalt oer the morning" (Ex. Axi, 39) where the designation "the 'ne sigs the special ne, t wit the one awe the atunbite of Mercy: whereas the aceon lamb to be offered up etwcce the evenings fe asoisted with Sewent Being ad) 'suemors (exoots) oa analogoss to the second day of Creation, of the works of 'which itis not said "that it was good"." Said R. Tambor: 'rare (Minka) meta theben rine Seventy: Ushereas Abraham instituted Marning-prayer, coresponding tw the attribute of Mercy." R, Fee said: "This idea may be derived from the verse saying: "Woe unto us, fr the dy 'deciteth for the shadows ofthe cening are ezetched ext" er. vt, 4}, "the day declinth™ being an allusinn to the attnburt of Mercy, and "the shadows ofthe evening" signi fying the attribute of Severny." "Dur teachers have asked: "Why at the time when Mouee 'went up imo fount Sinai di the theophany take the form 'of a flaming fre. which t the symbol of Severiy ? The answer given by R. Jacob was- It was appropriate to the 'Symbolic of the cents ssocisted with that spot For of thie 'spot ite writen: "and (he) came ta the mountain of God, unto Hreb", a place of which itis alio writen: "Also in Torch ye made the Lord wre" (Deut x, 8) Its writen farther: "And the angel ofthe Lord appeared unto him i fame of fre out of the midst of a thor-bush", ata symbol thatthe wicked are one day to become "as thorns cat down, 'har are burned inthe Bre (Isa. 08,13)". Jodah sid: "Weleam from hete the mersfulness of tic Holy One, bleed bbe He, towards the wicked. Thus i is writen, "and, behold, 'the thors bush bumed with Fre, to wit 'o execute adgement 'agin the wicked: yet "the thoce-ush was not consumed, indicating that they will not be utterty exterminated. "Bara- ing in fre" is certainly an allsion to the fre of Gehnnory; 'but "the thoen-bush was not consumed", to show that even

0they will not be destroyed utterly"
'The fling san aheratv expansion of the vers: 'Axp THK ANGEL OF Tux Loxp AFreamED USTO Iw UN 4 FLAME OF FIRE. Why in 2 fame offre ro Moses and 'not to ether prophets ? Said M. Judah: "Moms was not like fther prophets: fre had no dominion over him, as itis seriten "And Moses drew near unto the thick clode where Gaal fo (Be nx, 34)! Seid Abba 'This peculiarity of

2swe zonan it faabae
"Muse as tobe expuined inthe ight ofthe higher (eseeic} windom. He was "dwn out of the water" (Ex &, 10) (ce the atrbute of Hered or Grace), and he who is drawn out of 'cr as na fear offre and we have lara at "from the pice whence Moses wa ferme o othe tna was formed "= RR Jobanan sid: "Moses was conversa wah alten degrees (6d won) ue writen: "The asta a ay owe" {Sam au, 7), and ot merely "He isthe facial of my hoe". Bicacd iv the man to whom his Maser testes 'he? Said Di "Bot seeing to R Joka ben Lei. the words "no prophet stow in Teel Ike uso Moses" 'ogres that among the ration of the word tere was ene Tie unto him, namely Balm 'The cher sep: "Tey {ho art nght and said no more: When K.Somewn peared, {hey consuted hie and he mid: "Shall ean be mane wah freccuameing balan ? (ce how can ye compare Balam ah Mower 3) eb however, ror tat Rake sem the Somteryart of Mosc. As the works of the one were om Shove 20 ere the ethers from below. Monee sought x 'eecks by means ofthe holy Crown ofthe Al-highes King [Betem by meee ofthe atl" crowns frum below Hence, "The chien of Ivael slew Balsam the son of Boot, the seothayer" (Jou 1, 22) Andifthes denims toknow mare, Ee Joo coe wd Mid Ns han. He a "The dese of ay Beart haw ben Fllled. For Tacx thar ther ns dua sa he urine of upp and owes Beings Right and Left Love ad Justice. Insel and the heathen Inmcl eos the upper, ely Crown: the pagate the lower, senly ope; Inne! deney her He-subwanes frm the Robe 'Be beaten nations from the Left; ad thes the perce preptets are scgurted fom the menor Peoples of boines fram the propbess of el" Seid R Jodah: [xe] 'As Moses cule all progict im Iselin pest of the eaperar, help prophecy ot alan enced Maer pagan propiets ed wochanen ia ropes ofthe inkeror, wabely prophecy. In any cam, Monee was above. Jake teow, snd there wre tures Sas tore R Johann said in the mame of R Haase: "Moncs wat sueworH (sx0008) im 'be He, separated ther from all natices sed 'Them "chilean, as it enya: "Chadron see ye so the if [ Bevo 35 Amv Goo sraxe oxro Moses, ere. RAbhe bean bis rectors on this portion with the verse: Tras the Land Jor exer (is. wxto 'Ad), for #2 JAH VHVH i facing of 'worlds (it. rock of ages) (Isa ev, 4). 'All mankind', be td, "should cleave to the Haly One, blew be Hie. and 'put thee trust im Ti, n order that teat srengts sould be 'Srawen fom the sphere called "Ad?, which sustains the uni- vere and binds it into an indisoluble whole. Than "4d (it unto) i "the desire ofthe everlasting hills" (Gen. xi2%, 136), #9 weit the te tramcendent "Mothers the year of Jubilee! snd the year of Remission® (i Zohar, Gen 2478): the desire of the former being to czown that sphere with igery, with the outpouring of blewings ad wells of sweet 'ester; while the Ioeing of the other i to receve from "Ad Diese seme blesings aed illenimations. Therefore i 5, "Trost the Lord unto "Ad" (ie. contemplate the worlds 'of emanation only 2 fr 28 the spee "Ad, for beyond that (3:3 hidden region, so transcendent that it pases all under- perme to contemplate the Godhead, but nt beyend, fortis wholly secundine. This is JAH YHVH, from whence all workds were Gachioned' Saed R. Jaiah: "We hae = direct Scriptural ol Fo thin far ica, "Ash of the dupe that are pot = 'Snce the day that Ged crested man open earth, snd mak ree the one side ofthe heaven unto the other .." (Devt. 1,32) Upto this potnt man mary savengte, tet ao farther." Another explanation of the vere is a8 fllows: Man rast 'aeays tru the Hoty One, Blemed he He He who trate 'ie will never be ennfounnd by the world (Px xxv, 2). Hee 'she depends cninely on the Hloly Name ta frmly cxablebed tn the world, 2: the world isef is sucained by this Name: Dey the ew letcrs JH (Ja) "the Led [a8] desened the aj warms (exopes) oe 'worlds hit world and the worid 1m comme. This world wae 'created by the attnbute of Jestce. and i suscuce! by the 'same atinbute, in order that humanity should base i fae 'on pstice and mec depart from the wav of rghreowsacn, ch perpetrate ere a ee Seppe eae eee paseech meas ee ctr eer pe eee eee ie Sear eae So Sie Gara ere ee eee ee acne 'beth fithy framed and jomed together. R Semoun sed that See ons = Selle are Foe agape eee eee ae Ee Sipe elses eee mien eens Seetocetee sears epee oe pepe ee sined aguinst Adonss (the Shekonsh) and was sewered cele en re 'bere like a king who had an unmarried daughter, aod aleo 'had a persanal friend When he wanted to say something 10 Serie Sea ee amen marrage the king prockamed: "Call my duughtes frem eens Seer eee me cs ae ee * 'THe 208 111 [bay "the cn nib Holy Land of ee whch the Bo 'over which rules the Sea of Kinnereth (R. Judah, however, 'maintained thatthe later is led by the others); "the rivers" fee connected with the water the garden" (Gen. 11, 10). Iti Amo I arrraseo unto Apgawam, onto Isaac, 'Axo (0) U0 Jacos. 'The letter Vou in connection with 234) watna (sx0008) Sao serdog be RSs betel 'of the Divine manifestation o Jacob over that mhich was 'ouchsfe tothe other two: hin is the wnifring. harmonizing. faderand yet he was aot worthy to weit a8 Moses did. 'Ano I nave aso ssvAaLisutD wr corewan wir

70GIVE THEM Tue taxa OF Canaan:
Tews forthe covenant of roc' ad ey 'who are fthfl members of thn covenan an i be and that they "yomest the lind, which sa herage ofthe righteous, sit is wren: "Thy people shal bea ghteou, hey sal [Penson the land" (Lar ux 4)- Even Jeph wat not called "ohms" fo he gre tes ofthe cnean (a the ime "

1Eleazat once asked R. Smcon his ater, nth presence
FR AR Why seand hve "Tapper tet of" Spoke to Abeahan, ci"? R. Simeon replied: "My son, this contains 2 deep rapsery. Obsene now. There are colour closed and undoclowed. the being part of the 'Sysery of Faith but mem neler Know noe fcr on these trations The vinble colours were sot perccived by amy Ihiman being belo the Patrarchs, Abraham, Isat and Jacob. Therefore it saps "and I "hed what are 'hese ve eoars? Thaw of EI Shoda, te rection of Higher colour But chese later are hen, and Now sone [peresve them. The Putnachs, however were fot entity Jgnorat of them; since they apprehend those undiconed (Sees trough the male aes which they aireniy ace Ito fester. "And the wie shal be resplendent the splendour Fhe iemament and they tha tara mae fo Fieoumese 'Ball beh the sare forever and eve: The "wie is he 'who by the power of bis own om atin tthe ereepio of profound mysteries which cannot be expreeed {a words. The "Srmament" is the "frmament of Moses" Chin ee of Dive Knovinte) bch atthe ore land whose splendour i wed. Ths maroc above that ther whch i non reeplendent and the colours of which are Visible and not bright asthe invisble. Thee are four Tighe (1 Emacotions), thre nf which ae recndite and ne wich shines ona ny (Get, being He he Teevens in purity; one of porple hue which gathers into itil (Tifeet): and. one: which is of ie Ughties Invisble—that is those colours af which Moves alone had {Cogncanes,shuch were concealed from ll others but revealed 'hima that femament to which he had atained, and which meaning of the words, "T appeared unt Abraham, ete". namely, in those vnble colour, "but by My Name YHVH swat T not knox 19 them namely. inthe superna hidden Faminaas cloves which only Motes was priviceed bbchol The closed eve ses the mursur ef light: the open ee Secs the mirror which i aot himmogs. Therefore regard to the lightleas miro, the tems "see" is wed, heeawoe bcernble, bur i tegaed to the (amines mirror the term know" in used, because itis én concealment." "Then came R Beast and R Abts and hissed R. Simeon's hand, and R Abba wepe and sud: 'Als for the world when tho, Ce seme oar meal cal The en et be tm (toe a ody Been me the re ce the bho cour oe ols be grap shen the mon smetahy shore al re te 'Rah He ten wea ote gore Devils sing © NNabal: "Be well (Ika, kt thas for fe 1), and peace be © 'hee. ete" "Surely." he said "David must have been amare 'of Nabal's wickniness, and how cond he greet im thus? Fighteoos 'Holy One Himself, especially when addressed to thee. O 'muster, who i thine gwa person represestent the barony between the above and the Below ! But it is nc allawed t9 (gret thus a wicked: person, and yet, if it be anaveidable, 'there iano insincerity molved inthe phrase wben outwarly 'addneed tw the petuan conceroed, but teary tntended for Goa" |R. Hlezchish discourse on the verse: Blend isthe max 'exio ahare the Land ympuceth mt iagtty. a ox shone spard 'here iz ww gale (Pa. 3,2}. Hle sid? "Howe Dlind ace the childeen of men who neither see nor peronre whit the Foundation is oftheir exitence im the world! Behold, whea the Holy Ove, blew be He, created the world. He formed 'mun im His own image. so disponine his expsciien a= 1 'enable him tosnedy the Torah and walk im Fis way. There ore man was crested from the dus ofthe lower Sanctus: and the four winds of the world united at that place which (fterwards woe mamed the House of Hokinew, ard these four 'were then juned to the four elements of the lower world: 'ire, si, earth, and water. And when these winds and these elements were thus mingled the Hily One, biewed be He, formed one body af wandrous periection. 'Therefore it 'pl thatthe substances composing man's body bekang & 'two worlds, samely, the worid below and the workd above' Sed R Simeon: The fist four elements kave 2 deep Significance for the faithful: they are the progenitors of all (werids, and symbolise the mestery af the supernal Charo % THE 20MAR HE fhe 'of Holiness. Aleo the four elements of fire, si, cath, and rater have a deep significance From them come gold, {lver,copper, and ian, and beneath these [24a] other metals (of ake Kind, Mark well this! Fite, ar, earth, and water are the sources and tacts ofall things above and below, and on them are all things grounded, And in cach of che four winds these elements ae found—fre inthe North, air in the East, 'water nthe South, earth n the West ; nd the four elements {re united with the four winds—and al are one. Fie, water, {ir and earth: gold silver, copper, and iron; mech, south, 'east, snd west—these make aliogether twelve; yet are they "ll one Fite i in the lft atthe ide of the Nocth or fre has the energy of wesmth, and the power of dryacss i strog it 'and the North is just the reverse, and so the two are com mingled. Water i in the ight, im the side of the South, and the Holy One mixes the warmth and dryness of the South "withthe caldnensand monsture of the water, nd they become 'onc 28 with the previous combination. The North is cold 'and moist, and it element, fre, bot and dry, and, contari- 'wie, the South warm and dey, and i element eter. cd (Bed mast, and othe Holy One mines them For ater comes from the South, enters into the North, and flows agai from the Nor; and fre comes out from the North, and enters 'nto the Saath, and i in From the South thet powerful best spo out into the world. For the Haly One makes we borrow from the other 22 He sees right. In « similar fahion He proceeds with the air and the East. Observe now. Fire from, 'Soe side, water trom the other: there ie oppontion. The comes the ai (wind, spirit) between theen and brings them 'opetter and they become one, ait i wrsten: "And the spirit ait) of Gol brooded over the water" (Gen. 1, 2). For fie iy aloft and water so nthe surface ofthe earth and ait <cters between them, unites both elements and makes peace 'berwern them. Earth as water, air, fe, above it and receives from a the tree. Observe. farther, thatthe East swarm and stand the ai i eat and moist. Hence the warm-motat sompaite can take hold ofboth sides—with ie warmth the fire, and with its moisture the water, and thas end the sonic between fre and water. The earth is cold and dry, 320i] wanna (exoDes) & therefore it cam recive all the others, water and sir— sod all ean accomplish the work im She rene fom ail of them, therfore though ther ifaece can produce 'oursiment forte whole world. Now the nde of he West 'thnchis old unites withthe North nlch men und ma, {for coli unites with cld, a fsom the ether side, the ry, 'West sites with he South, which swarm and dy ard chs the West ataches ef to both siden In the same fashion 'the South i united withthe Easton ap warm ade and the East with the North in virtue ofits maiure- Thus we fed 'uted: South-East, Norh-East, Nor West, South: Wen, 'and alla contaied ne sother in ruta ntermsning Te ths way the North brings forth pus wich ns produced by the id of thefie-power, i i weten, "Gald cometh fom the North Job. avi 22) For when fons with 'he ath gold 'ite writen: "Ae forthe cath hath amps of oid" (Id xv, 5-6). When 'Tater is united with earth, the cold with the raat brings forth iver, and othe eth s united with two des, gold '2 ser, and stunted beenoen then Air joins to ater (od ake [248] to Bre and proluces an eraigam which is "the 'slour of polished copper" (Each. |. 7) At to the eath 'mctticeed above, when iti by itself in its coldness and SSyeem t brings fh too, ehccfre nyo. the om ke blurs" (Ext x, 10}. Earth, however, combines wih al the other elements, and all woek thrugh # according to 'her areal ways For without earth therein 0 gold, no "iver, no cxpper For cach cement imparts of so character {othe ther to form a compound, snd earth nigh with all, ecaue the two sida, fre and water, are attached 19 Air ale joins with it on account of thos: two, and acts upon 'Now we Sind tat the cath, wher united wath them, 'superior copper, the inferice, tin; comesponding 10 iron, Casey a rapper prey 'with ion together" (Proy. xxi, £7). & The rouse 1H be Fire, aif; water, and earth are orignaly all unieed oe 'with the other, and there i so separation benweep them. ut sehen the earh-dust beyin to generate ite products rere no longer anited like che supernal elements, 28 i ays "Fimen thence i wan parted and bossme ince four beads" (Gens, 10}. In this was separation; for the earthy, when 'i generted in the power of the three upper elements, Ineought forth four reams, where precious stones 2 found. "Theve persous stones are twelve i number, distributed in all the four cardimal directions, and corresponding tm the 'trelve tribes of Tiael: "And the stones shall be with the naracs ofthe chiklen of lead, twelve, according te their frames" (Ex. xxvii, 21)- Observe thar though: ll these perma sdes of which we spake are united and bound up 'one with another, and foten the foundation of things above dad things below, et ie air (npeeit) superise to vem all, 28 ie fs the substance of all, without which nothing ould live, {nd the maul ext any mag the pe, far ifthe a were 'fa. even for a woment. the soul would mot be. 'This is hinted in the words: Also when the souls without know ledge it is nae ood" (Prov. xi, 2)= soul without spit "is pot pool, and cannot cant Note, further, that shoe twebee 'Hones correspond wo the twehe sn urer the sex of Brame which wae in the Teraple (¢ Kings i, 251. Therefine the peinces, the beads of the tsies sacred twelve oxen (Sum ar. 3) All ths sna deep mystery. and he whe camper thers these words comprehende 3 mirtery of the superna sedom ia which the root of all eines!

1Simeon comcleded: "See now the truth of R. Hemkiah's
sping, that when the Holy One ereated rman He wok the Gr of the lower Sanctuary, but far the making of es in He chow the dust of the upper Sanctuary. Just asin the formation of ran's body from the dust ofthe lower Same far, thre comic shen were combined, 0 in the fermutien of Rs sow from the dus of the upper Sanctuary, farther clement, te the number of thres, were mingled, and

299mon was complete formed. And this the significance
of the words: "Biomed is the man to whom the Lard im (pute ot inigity, and i wtene gr there fo gle" basa] 'wanna (ExoD0s) % 'When does the Lord not impute iniguity ? When there ie Wuenerone say exTo THE carLones oF Tsuast, Fast 'ur Loan, axp I wit anise rot oct From expEa Eovertans, exc, Std R- Judah: ss Sigmce, thar al may became ne in the ter meaning if Men. When the Hnly Our gave Isnel the Torsh on Mount Sin, hin fine ed wae "desta Thin see" come sassy myers: hem however me ae concerned with the fact at 25e-a58) warns (exepus) "tin the fine ofall commandecen, tbe rot af ll preepe o BUT THEY MEARKENED NOT CXTO MOSES 10 ANGUISH 'or sprarr. What i the meaning of "anguish of sprit" (kt 'shortness of breath)? R. Judah imerpreted the expression 'not yet able to execese its functions and so there was engsih '0 thie Spirit. Axo Mosts sraxe seroxt THE Lonp, savixc: BeMouy, THE cuiuoaex oF [smart MAVE KOT -HEAMKENED UNTO ME, MOW THEN SHALL PHARAOH MEARE, WHO AM oF URCIRCEMCISED LPs? How dd 'Moses dare ay this? Had not the Hloly One already promised 'him, stb be said that be was not eloquent, that He "will be complaint (x= 23), that he Sacked the word sare at the time 'when it broke forth in compat and "God spake to Mowe" % aE ROHAE H Boar (01,2. On this occasion the word began to functino, but i Cone again, 2 the tine wa not yet ripe: hence the mers 'continves, "and said to him, T am the Lord™ (Fi) Only in the eoieg of the Lave Mones was, as were, healed of hie Impediment, when the Voice and the Unterance were united in hie 2s their organ. Before that event the power which i Usterance guided Torclin the descr, bat withoue expreming itself unl they came to Sinai. [26a] K. Juss sverpeeted the same sense the verse from the Song af Somes (¥. 5-6): rose up to open to my beloved, but my Belesed hath 'withdrawn hiself and was gone" Aslong as the Commutiy CF Iaeeel fein ele thy Vote fe withdraws from her and the Word does not function, as it says, "T am dumb with silence" (Pe eens, 3); and even when the Word does awaken, "my Beloved hath withdmwn Himel™, ie Suddenly ceases, asi dil a fist with Moses. "Pie Voice went am: "And I appeared unas Abraham. ute sic, 3d wate Fad." The "and" (The Fan) semi iaes Jaca superiority over the others, acconking 29 Tash. Sied R Jone: "What of the verse. "I am the God of 'Abrahams and of Essa" (Gen.nvin, 13) 7 R fuck replied "When thot wee son Jaca sae incase i Peae. whe we 'ied at that time, and «blind man is counted dead fr Jeng as pees is alive, the Holy Name is not joel ta his same (it the Gad of so-and-so), therfore Jacob wat in- <daded wm Laae and sot deely mentisoed. but Jacob being row dead, the Hoby Nome could te comected with hime "iy Bi Sheds", that to xy, theoueh the "now hemsnoxe miro tthe "hamnious". "Ths, however, does not ean that they were converant with the "Female" only and mo Iigher grade for it cntinses: "And T have also eablidhed ey Covenant ith thee". indicating thot the Covenent 'was united sath the Fenske thei pererption. He who hae 'he privilege of Being a member of the Covenant. inherits the Land, a it saya "I Rave extablabed my covenant with 'hem to give them the land of Canaan"." Seed BL Smeun= "eis writen. "Re ye afead of the sword. for wrath beige Se punstments of the sword, thet ye may Koow there i podcemen". The "eeurd" & the ate of which says, "WE oats] wares (exopes) " 'sual avenge the covenant": (Lev. 01,25} its the punish pecvyie her teaprenph apres rey andtherchy ais the union of which itis a symbol. Dut be 'ho brings the Covenant ints its place and so guard i i s chunne of tiene bo tothe upper End lower worlds. Hence i says here, "Be ye afta ofthe sword (rf Ga commend dom ot ssen ae nem OE 2 'im amman, po other commandment wi Obverve that on [ote Inrscites semired themsclves 10 approach the Holy (One sod cred before Him, He "remembered His covenant" "Remembering" (Zacher) i abeays comaecied with (Covenant ad tig frit the evabening of the boogeng for amon te the supernal syheren Hence "f remembered 'my Covenant". t conecct with im proper place, and 'hercre "Say onto the chilies of Tseacl 1 am YHVE™ oy AND Tee Lose stage unto Mosts Axo Ausox Aub CAVE THEM A CHANGE UNTO Tur CuILDAES OF Tanase axp texto Paaxsow. According to R. Jone, the fay cooseed i th, that hey shoul seat ey Teel [268] and eespecsiully wo Pharach. Gently to foc, 'fee, although forthe time being they were slaves. yet they were of royal dexent. Fer this reasun the acction desing with the names of the heads of the tbat fami comes 'immediately afar this verse (rr 14-25) Ripa says that 'hn & to show thet they dod ma change their custom ot jimtermarry with the natives But according to R Abs, the [purpose is to introduce Mases and Aaron and to show that 'they were worthy tm bring forth the people and 10 act ak "spokesmen before Pharonb, for among the heads of the tibal aries there were mone Be them Axo ELEAZAx AaKoS's sox, TOOK wis ONE OF 'rus pAUourens oF PUTIN To SIPs; AND SE BARE sew PHINEAS-TMESE ARE THE MEADS OF THE FATHERS or rae Levires accompine ro rusts rastiins. 'Why does it say "these are she heads" when the oaly oe 'mestioned is Phiseas ? The treth is that becease he soved ss 7H ZOWAR IE be thoasads in Herael rom the plague (r- Nam. xxv, 8) by 'making atonement forthe children of Irae and their chic. they are all included in im and he is refered to as "whose" 'The expresion alo 'that he in his om pens 'compensated forthe loss ofthe heads ef the Levies (Nad they stoned and were bared, but {impair the Covenant, did not desir ta jin Aaron with Mises fm his mission. Dut then seing that Phineas would restore {Ge other and form aunty" He abo sd hat sere pee (he superal world by causing & sequin between the "Right" aed the "Leh They really came bem ely shemselres a it ia written, "He (Leal) hath corrupied send enews (exo0e) » 'came, iz prevent the dencent of blesings from shows as veriten: "and then the Lent's wrath be Kindled again 'you and he shut up the hesven that there be no eain™ (Deut. 1m 27): and they couse not ts the heaven keeps the Blowing 'tw itself. Tos the sinners' separation ofthe good incization 'Sime tothe Rigi, aod the other tes of Suis tas cag tthe Regt, asc, who devoted Iacl to sady ofthe Teh, whack comes fm the Right lesaye: "The face of an on on the Fe" (Ezek toh and Gad, the represents the leit thigh (e- Zohar, Gen. 116} Here the south was faned with fre, right sith kit Tan thes athe meaning ofthe wards, "Renew therefore tin dy, to unite the Right with the Left and sta "toow dur YHVH is ELOHIM™ Said RL Abba: "Moe ascurlly =! "Thee re The zomaR UIT [saab 'Aaron and Moses"—"his Moses and Aaron"; wind: fosed renal" (Dew vs) oT holy unteston he td Se Toinared hee, and am caret appeal is made fo man 'Eee the any of the Hly Nate with = sspreme love: 'ie wth al hy ear" (ub, x above). be with the Tchad the ley ah theo ad the eel cranes "Sed wth all hy sl wa thes of Dati, which lice between them and with al thy steng, ke to titel hwo Nees WHI od LOWEN) inthe 'which they represent are buth fsed iato one, and there i fo scyration between then." R. Jud found an example Of the mame thine in Koop David, wha aid of himaelf= 0, baw I lave thy Torah Pk is my meditation al the day" (Pe em, gz]: "AL midaighe I rise an gve thanks unto thee because of thy rightcous judgements" (hid. v, 62). David unin' his people like 2 shepherd so shat they shoold mnt turn fy the way of euth, During the day he died the Law, iv order to perfect himself im it; and at night he sang. praises to the Huly One, bled be He, until the morning, Which he swaeeed, a he ssid "Aveala, my glory; make, paltry and harp: I wake up the marning~ During the 'day he soups to administer justice in ere fo Fae the Left with the Right, and during the night he (ang prsises) in conker 0 make toght also as were = part of dey" And 'observe that King David in hs time brought all these "ving 'creatures of the Feld" (Ps. ctv, 18} near the ocean, but a8 sono 28 Solomon obtained sway the onan heaved tp im its Falness and watesed them. Which of them wete the vt 0 be given drink It has already been sated that it was the 'ge speral fskes regarding which i is written, "and Sil the waters im the seas™ (Gen, 23}. Snid R. [276] Eleazar= zA) waren (exones) Pa from hin 2 strip of fre fs his scale, wich stand out and 'quiver. and the watersof the ives became turd and assume

2dark blue colour, and waves surge in every direction. He
{hens hs tal and ashes with upwards and dwar, stat eng fs ei i era we of fee is projected from the Noch and a for mye: "Ao, ye old fant seteed i al the fou tarmers lor, bebold, there awakened Woe who Sg about to put ftters on the jaws of the monster" So Sine And pat ey Then they all scatter, and the mowser is ro and pred thro his oon thr the ofthe gre ays, that his power is broken Afr that bef bugis tack whic rere The podemence [erhate repeated every acventy years in ander to prevent him from doing damage tothe heavenly regions and thei feundations. For the well give thanks and offer up prise, as it is wntten: "0 come. let us bow down and bend the knee: lt ws kneel before the Lord our Malis" (Px atv, 6) The superior stragors abide on high, wo wit, those that were Blessed, as 'we read: "And God blened them" (Gen. 1, 23). These Trl ver all the ater fshe= of whom i written, "end the woters in th seas" (Mba) Concerning this iis writen How manifold are thy weeks, O Lord! In wscdom fast show made them all" (Px cry, 24)! [386] * Say exro AanON, Taxt THY Rov. Why Aaron's rod, 'and vt that of Mawes? Because Moses rod was mare sacred {in the upper Paradise the Holy Name had heen engraved tv tan tae not the dei of the Hay One tat should ihe detied by coming into contact vith the rods of the Egyptian mapicuns "There was, however, yet another reasoa, namely, that all those (mpure) powers that come {rom the Left might be aukdued by Aaron, wees grade fe thas ofthe Right Riya sked R. Jose: "As the Holy One ew that the Egyptian magicians were able to suen their rode ito serpents, why did He commund Monee and Aaron fc thin ign Befuce Pharaoh ? There man nothing wonderful im tho to him" RL ove repied: "Pharaoh's owinion originated with the Serpent. and therefore hit in asi sy, "end Anro's fod swallowed up 2) "Then hey were atnished, easing that ere was a seperoe Power on earth. Ths Aaron chowed in fact a double ogn, oe above and ene below one above, 'by showing to Pharaoh thie there vam a. higher Serpent which ruled over thes, and one below by miting wood Subdue their sepents. Do not think that the magicians' performance was mere make-beler heir rode scaly id become serpents" (Ud). It is writen: "Behold, T am 2yaies thee, Pharaoh king of Earp, the great dram (tami) esi] waema (Exones) 2 'hat sin the mist of his iver (Ezek ate, ) It i from there that the Ezyptian magjcans derived ther power of witcher, but the snare of thet wisdam was the lowest of Algrados' Observe tht their wisdom emsinted a subjecting the lowest grades to higher grades, the chiefs of their do- 'minion. There intuca derve their power from the Dragon teaderneath whown they ate stated. abi inScaed By the 'pheste, "eho i behind the mill" (Ex x, 5) 'R.Hlys was siting one day by the gate of Usha when he saw 4 bad fying behind Eleazar. He said to his "It looks asf even when you walkin the streets ereryone waste 'efollow yeu R. lear tore is head ants the bir, and thor he aid: "It must hve some menage for me. The Holy One has many mewegers, and not living creates 'nly, "For the stone creth oat of the wall and the bear out (36 ae ter amrwereth 3° (Hak. 11). Hom coef 'therefore, should s man be no t ia before the Haly One, Dlomed be He, in sceret, imagining thit no one can testify 'again him: the stones and stacks of 2 man's own house Rat cry aut agpinae in, Aaron's rod wan a pie of ey 'wood, snd yet the Holy Ove toad it for His Bint sg im "Ezypt. performing through i two mizatea: it ssallowed up thet xrpents, and for 4 bme was turned ito ng bei 'Gorse [8] om thne we sey dat the Hlly One el not 'se the dead, becaase i scm t0 therm an impoaiility* 'Lax these fools who are far foes the Torah and fom the 'Holy One think 3Kisie- Aaron Bad in his hand a rod made sf dry wood, the Holy One tured i w be 3 lng cestore foe a short tine, with spirit and body: eon He not also, then. atthe ime when He will plier the worl, urn mtoa pew 'reation thane bxies which once had suits and holy souls fn them, who Rept the commandments snd stn the Law 'day and sight, and which He had hien for 2 time in the feacth ? Sad R Hiya: 'And what i more, frm the words, hiya oes wll ive (serv, 1g) i is evden that at only wil therebe 3 ew craton, hut hat he ery Boies "hich were dead will rae, for one bore inthe body remains Intact, wot decaying. i the conh, and nthe Resurrection Day the Haly One will fen jt aed make't le laven ia 'rue roman wt id 'gh, and ie wl nd expand on lide anche whole body and all st members will be formed from it, ad then the Holy One wil put spine inte st" Said R Ekexar: "Aeuutely so. And the hore will be softened by the dew. a itaaye: "Thy dead ones shal live for thy dew isthe dew of plants™ (Ji) Teet THY 00 AND STRETEM GUY THY MAND UPON THE WATERS OF EGYPT, FON THEIR STREAMS, UPON THEI HIVERS -.. . THAT THEY a0a¥ SECOME 'muon. Said R. Judah 'How was this posible? Coald one fd an be stretched meer all this extent ? Morenwe. it aye inter, "And seven days were fulflled after the Lord had 'amitten the river" (35), anly mentioning the river, and leaving out the other waters of Egypt upen which Aaren ed sretched wut hus Band The se that the reference isto the River Nile, for out of this all the ether fiver, sucams, ponds, and pools am filled, so that Aaron 'eed! but to anite that sver and all the ether waters were Seiten. The prof is that mays, "And the Egyptians ould fot desk of the water ofthe ricer" (x. 24)" Abbe and: "Otaere thatthe lower waters verge and spread on every sade arte upp: wets ne taper anarcncentaed ims ye "Let the mat under Uae heaven be pahered taper uno oe place" (Gon tg): and apne "And the pahering together of the waters called He scas"— '25 we have explined The firmament in which the san, the fowom the sara and the plance are sipendod i Ue great mening place where the upper waters are gthered, ad 'whence the earth, or loner world, is watered. She thereupon scoters and dusribares these water fr and wide, in order 'that all things may be watcred by them. When, however, chasisement impends over the world, then the lower world docs not imbibe from that upper firmament of sun aed sonon, but from the "left de", which st m= "The sword of the Lard i full of Blood" (Ian zea, 6) 'Woe nto them who must drink from this cup Ar such times the sa imbibe: from both sides and divides iif into two s8b-259) wexena (exo0vs) os 'nt rink from them. And 2 Eaype's pearance powe? 'yas centred in the Ni, the Holy One enforced His wl fst that principal. so that—the Nie being ove of thet 'Seite then ght poner aught Eo of al br bled 'From te ks ids als Shand paced oat ast rien "And there may be Sood thrugbout athe land f Earp. both in vessels of wood and in veel of stose™ (ed) "R. Hips sone ame ight to study the Torah, RL Jore che lesser, who was sill a youth, ing with hm. Riya began bby quoting: "Ge thy way, at thy bread with joy, an dr thy wate with « merry hean; for God now accepeth thy swesto™ (Earn tu 7} He sed - What made Scion sy {Bin? Truly, al Sdoman's words were uered sa wisdom, snd when aman walks nthe way of the Holy One, He dea 'ear ta Kim and ges ham race and rs, so tha be enjoys this brea and his wine the Hely One being well pened with [im sed he work" Then ad the young man: fh al thatthe words mea, where thet great wisdom ? Riya 'pied Sy sea by met wil nd hw wit under 'Sd the youth-"Even athout coking" I undentond Someetng ted Sed Ripe How wn? Hered: "Thave ance beard fom my Eaher that i this verse Salomon +A. "Wen So cove pe" FAL "Toe Be Fee * 'yun ronan sit peach audmosishes man to crown the Community of trac with Jp, which i the "Right Side". represented by bred, and 'hen with wine, whichis the "eft Side im order that she may be rm in fat, since complete and perfect yi in the run of Right" and "Left" and when she Ss between the

160the world i fill of blessing, bounty, rightoomness, and
spree And all the is 'when the Holy Ove, Riemelte He, is satisfied with the works of the children 'of men'. Hiya then went up to hin kised hie, and a "Amory ad intended 0 say this, tut parponty Bet to thee: and now I perceive that the Holy One desires to crown thee with the Torah! Hive hen wet ono expound the vere: Sav TO Aanow, Take THY HOD, AND STAETCH OUT THY HAND OVER The WATERS OF EoyrT. "Why Aaron father than Moses? he asked" Because the Haly Ove bleed be He, aid: Aaron represents the principle of water, and 'the Lait ede in caper to draw the waters for hiresel. Te 3 'hos tefiting that Aaron, who himself emanates fram that sade should sor up totake pomranon ofthe watery whereby they wil turn into Blood. Otnerve that the lowest of the cnden was Gt autem" Sal Siena: "The Hly One, Uicmed ie He, began with the lowest grade, amiting each lone i succession wath every rer His fad ad he He reached the highest He Hlarecif panied dhrough Exypt 4nd shew all the Finchoen ofthe land. me the Sathorn sep Sertede highest and chowex grade ofa. Observe. further, that Pharaoh was the rule ofthe watery as i= writen of Im: "the sreat deamon tht beh ae the andi of kia svers" (Beck xs. 3). For that reaen the turin of his er int 'hea was the Sr plague Thm foowed the frags. ho with smighry squealing» and crouhings entered the very cotta of the Egyptians. They emerged from the river ot to the dey land, where they raised a uve all around wot they fll 'dead the ster of the Bouse Esetencale peaking. the ten plagues were wroeght by th sights hand ofthe AWoEhty, ty the fond thet overpowered the endee [296] of the Ezypeun dnvnites, and confused ther minds a0 that they "AL "ve mca of he? ie tani Go os yu ing Sarah: "The princes of Pharaoh cw her and commended 'her before Pharach, andthe wornsn was taken into Pharant's 'bowse" (Gen xi, 15) The threefold repetition of "Pharaok" (0) inthis verse comesponds to che three Pharaohs, one in 'he time of Surah, one i the time of Joseph, and anc barn 'Moses pared with his rod. The fst Pharaoh, secing that Sarsh was 2 beautiful woensn, commanded his artists 10 'make 2 Kkeness of her. They pained her picture am one of the walls of his bed-chamber, but be was bot ssied rt a swe oman frees mae «pcre of er 08 wood, wich tok wit Bn (ete Ea heseete ich aay wear 'yet on that pcre, For tat reason Parach was ponished 'Sore severely than hi subject; the ngs entering even int Babel Fo Abbr said. arc praise God day tod nigh, Iheary the burden of the holy peopl, who cease not day o fight wo chant pruites to the Holy One, blewed be He.

1wit, messenger sent into the world to carry out the will
cof thext Master through the pit of Wisdom La regard to 'his a tational teat tells us that there are waters that breed 'wise men and other waters that breed flak rem, according {the tarious rivers that branch off iy all sidex Now the 'Egyptio fvers brand massers of sercry of various kinds, and of ten degrees, as enumerated in the verse, "one that Seth Srination, = aeedhaner, o 2 charmer, or coe that 'consulta 2 ghoet or a faraiar spss, ot = becromancer"™ (Deut. wvt, 10-11). Here we Rave ten species of saccery. 'And at that ow the Holy One, Hewed be He. etched octh His finger mod dincureed the troaks snd civere of [Egypt tha their fabes af wisdom were confounded some 'waters tamed ints blood, others threw ep small hes of 20 scomat upon whem the apint ul sever sever rested. Eo] waza (exo0es) ow "The there came upon them the plague called "arab (it smimge, iz mature of vanou hea) which alegancalls {ndicars thatthe Almaty confounded ther magical ar 1S thor thie prntitiners tere sot able to pice them {ther Morconer that coanen pauced minging a3 [persone and bybnd kind seule 9 thowe referred to om the 'words of Scripture, "thou shalt oot se thy Beil with te Soeds sf anedy meer shall thee come open hess greet of bn Kinds of sro? togetier™ (Ler at 19) 'Many were then the legions that bested themscves above, bbut the Holy One, Blesed be He, cefounded them ato. ther shen mighty deeds which the Almphty performed in Egypt were accomplished by the raising of toc of is Ieands aginst them, both en high and below. It war then 'that the wadom of Egypt perished» Senpture says: "and {he wien of thei wine ew shall pena smd the ender 'standing of thee prodens ten shal be hid" (Ls. xx, 14) 'Nowe futher the pronmsncement~"And I wl conane Egypt swith Egype™ (Ud. xr 2), that is tw say, exiotal Egypt 'hook tevestral Egypt Por ibe celta lepioes arm CRSP 'ofthe terrestrial ones, and they bath were altogether thrown Jn inorder. They were confoced high that he Fe ry cold are dee woprsten from the clea! toutes) [Sformerig: Ieee wth testes th the Alaghty brought (them the 'aah or mwire and confunion, mamentod i 'mixed horde of beasts that assailed them: as well 5 the plague of vermin, engendered from the dust ofthe eth Otserve that whatever's engendered on earth grows throuh the stmulas of = celestial Crem who a churge over sand that all op earth i shapes afer + eelestal pattern "These re om hich seven Semaments and seven Zone of 'arth, Cerrespontingly.n the lnwer world there ate seven fraded Gramerta and seven mores of earth. These, a5 the CComparvons have expounded. are arranged ike the rungs of

2Eidde, suing ene' shove the ther, and each tone hat
tex divisions, hat Theve are scven'y i all. Each one of thece i premded over by 4 Chitin, and thar Svert7 CChichuioe Rave under ther charge the seven nations of Se eth The meee th tans opin Bevo

100'we zomaie un [abs
and sorund the Holy Land, se Seriptire says: Iehold, itis the couch of Solamoe; threescore mighty men are shout, 'of the mighty men of rel" (6 mt, 7) thee Being, i {Nitto to the theese mestone en concealed among their sumter. All thew surround the Holy Land. Ts These te upper wld, and the same f reprduce the lower word. Now at that time the Holy One, emed be 'ee stretchedfth Tis ger over te moe that was alloted tovthe Egyptians, snd fer Hare pamed through the hole tact and ded up ll he aluvial st, with the es that the (Sot of the cath generated vermin. ves Aaron tht smote the dust, in erder to show that the reht hand of the Holy 'One, bleed te He, bresks His enemies, a» we seas "Thy 'ght hand, O Lord datheth in pices the eneony" (Ex 38,0) 'The mews penichretfe deecined bu peed mee ye Holy One, seme be He to Rome the great Metropol == suis writen: "And the steams theres shal be tamed ito 'itch, and the dust there into brinatane"" (lea. SEE, 9} "Thee "al te dant of the earth became vermin Brvaghont the lod of Earp" 'R Jodah and KHlipa were once walking together. Said R. Biya: 'When member of the Felowstip [sta] jurey together they ment be of ne heart and mind, aed should 'Stereo yerune che have ri place im the King' Palace 'Stance to lin with hem, or tobe their conpeny, chy tmast segue ftom them. They should take example fees Glee Gi stom it se wotten: "Dut sy sereat Calch, cau be ka another spat wn fam, ad ath allowed sme fay." (Stam are og) "Amherst pales at (Cal scyorned himell om the othe pics and went alone '0 Hebe order to pene imac a the cave a Mach bah before the graves of the putriche, and cron wat 'Toned vo tin 3 be bertnee, atin writen: "Fo him. SSaTT pace he and that he hath tedden opon™ (Dest 1.30) Ted why was Hebron prem so fim There in an eaten 'ean for ti, the same which ah anders Danis c= Section with Siren Fer we Rnd that when Sl died aod Dovid engured of the Laed "Shall Us up seen 2 ofthe 'tic of Tosh 7, the anes we ht he she gy up ato pegs] Warn (FxoDUs) vor Wiehe (2 Sant, 2) Now since Sal was dead and Dai alrady the iheful Ling why did he rots once proce rule over the whole land ? Why was it necessary for him to po to Hebron and there become ancited a king ever Judah waly for seven years, not being delved monarch 'er the whote of arc il shee the deh of Tabi? "Truly, the Holy One, bieseed be His Neme, had 2 deep 'purpose in thic The holy kingdom could not be fully "Sublohed wrtbout fst stacking aoelf tthe patrarch #2 "Hebron. When that canact wae etablchev the Kingdom oe 'femly eected wth suppor from the wet above, shoe 'symbol in Dae' cone, was "even years, sven Bing tbe "tamer of perteon, because # costa all So when 'Sil ofthe Temple, "And he built ever years" the sme 'Peecion a sogenind Now, Devil Gesced to bald the [Feet kingdom bere below av 4 counterpan ofthe Kingsom 'hove; but Before be could chiewe hs Sake be bad to opine power for the task hy atuching himself tthe 'patarehe for "seven" years Tha any as he enabled t0 'Zablnh his kingdom in erin, the fon of the King heres Taattaierterngeegions Coes se plan ih chem we Jou ding deny ely 'Saen. [518] On their way they strived 03 Bld where they oceed + numier of smal dead and ding They sad a ate plague has bran vt this place "The Judean then remarked a follows: "he saying of the Socks an herd Egypt wat of three hinds One was thug the mura, one though the hat and a thin was Timted to the fsthorn. In regard tothe Bn tis writen: "Uckold, the hand of the Lord ss upon thy cattle wich ate fin the Scld" Whereas prevtuny fe writen, "ite the ger of Godt (Ex v.15) beret peak of "ehe hd of the Lard to wt with als ive fingers, forthe reason that fee spones of cate were amuten, at enumerated the asoge, "upon the hares, upoo the aes pom the ces, Spon the Nerds and ope the Moras Tach were smacn 'ach eee by one af the Be gers and thus together by the te ofthe Lard Hence we rad, "a yey grievous rain, Sizahing that the ete ied of thomas, muddely and without any visible came. Afterwards, as the Exyptions did er repent the DeBel ures) erly sured abe x Tees and became BeReD (hail) which Wied al tho that turned. The diferet between the two as that the Former killed geal, snd the later with vslenee and with far. Doth, however, ack the same speci, sd yea 'the ive gers [3] oor ond R Hija were walking topeter Sad Jone to Bigs Why et du ne? Wes crore oy 'iter the wa ent profs Hiss burst ft tears Gidea len writen, Sarat was barre, she had no cl (Ger 3,50) Ala, a' Als forthe time wen Hagar begat {Sac Sha jos: "Why Did not Sarah aerate 'ceive ad bear ann sf the oly stock * Rive answered: Sow see ad Uae, wt ane mny ae more than soother And T hve ead smehing fromthe moth of 8 Seen, 'Shek rakes weep What Set PT tel you, Sarah {longs heingssonaf her own, and she wid to Abeahar: Tpray the, shunt ay maid (Gen 3, 2), an aga fh no by Alen ad Ales peng Ode "0 ct Tiel eight Ue hfe thee © Now. although the Holy 'Orn, bleed He, premised Absaham that he wold beget aoc, yet Abraham wn a0 tached to Thm. tat the Fniy'One hi to promise fam' "A Sor Il, Thane heard thee: Hebold ave Bled him and Twill abe tio + gre ation" (hd, 20) Throagh bx Icmarl eater itn the holy emant efre Tear soe thom Now, for four bundled years the supesmndone seyret of Lama stood hore the Holy One bese tH, al peaded tun with hit: "He whe m crcomcied, estes porto in'Tay Same? "Yen "Bat what ten of [imal Tse not creumcied ? Why the tas eno potion in Thy Name, ke Ine?" The Holy One anonereds "Tee 'eas creumcied acsordag orl nso Ishmael: moreorer 'the Israelites attach themselves to me from the cighth day of te birth bat the Ishmacits for» lng ine ae far "be th Hr ep ah ik ral Cees BS Saeeatines Stee ee eee Peon lhl eledgretrraer op lpia Raton lars Feeeapipesee prong Oa aed iraoialnplonn 'here below in the Holy Land, because of their circumcision. pe foapnpecin erlang poke korg nb gienpay pe lon serine ates eee ee a Se ference oe aero eee lecgemapremere pene Ele ipl ort eee ne ae wae brent Serpe pair peels repel ieeetpieniterer Sree nerd Recent cee Sy sagen aes nea ee Sere aergtara he] ree ete ee Basrah and 2 great slaughter in the land of Edom" (Isa op aeons 'the wicked might be shaken out of it" (Job xxxvitt, 13). He oe eee Stee ie lg el papel pe ayer penetrate pe aa I eal epee Sraciereng tearia cease Funk lvctehnrdc linen or apes ee pa indepen arp tome ie ener ep : Eire belie Pertinent a oar Ty ce eatrepehre papa pombe bb no Bex sam 17 Aso tnx Loup sais esto Mosrt, Go 1 uxto Puaraon, ron 1 HACE HARDENED HIS mEART. R. Juceh opened here withthe verse = Blessed it the people that ners the joyful sound: O Lord, vey shall walk en the light of thy comntenance (Ps. Loxxty, 16). He exclaimed "How toportant fe for man sak in the ways of the Holy One. bleed be He, and keep the commandments of the Torah, thar a0 he may be worthy of the world to come and triumph cover all accustions, both on earth and in heaven ! For 28 thee ste acomers of man here below. se there are also acosers above. But those who keep the commandments of the Torah apd stalk sn ightzousness in fer of their Lord, 'sill never lack intercenors in heaven, far iit not written "if there be with him an angelintercester, one among thousand... then the is gracious nto him, and saith, [Deliver him from going down tothe pit 1 have found = svn" (Job mcett. 3} 24) 7 Said R Aios to isn: Why should man seed 3 angel to intercede for him ? Ie mot seriten: "Phe Lord stall be thy confidence and shal keep thy ft from being taken" (Proe tt, 6); "The Lord shal egy thee Irow all eva" (Ps. exut, 7}? Yea very, the Hak One Himself beholdetb all that man dors whether # he god or ev, as itis writen: "Can 2 man hide him am secret places that 1 sball ot see him 2" (ler. xxui 24)! Judah repled- "Indeed, thou speakesttrath | Dut tie also writen that Satan said: "-But pat forth thine hand and touch hin one and hie fest", and thatthe Holy One Himself aid to Satan, "And thow tsovest me apainat hint" Jot #6 3-495 'which proves that permuasion was given tothe powers of the "other side" that they might so rise up againet wan on 'account af the deeds lhe had done in this work. And in ll thi the ways ofthe Tlly One are hidden, and i 8 beyond 'meto follow them, foe thete are the statutes of the Holy One. 'which men must not examine too clmely, save thee who ebay] ao (espe) 105 walkin the way of nisdom and s0 are in truth worthy' ty penetrate into the veded paths of the Torah, and to compre 'end the hidden tnehiy contains therein" He. Bleatr then demure nthe vere Aid hire san day chen the sms of Ged came to sand before the Land. nd 'Seta came aisyararg them (Jo 1,6). "Ts "day aide, Seas Nev Year's Das, on which the Holy One sits in judge 'ment on the world. "he sons of God" ate the supernal being who ar append ta etch the acs of mankind "nnd before the Lord" is paral t0 the verse, Allche homes f heaven standing by hitn on hie right ae ano hi (8 Kinga, 49). ht th ere fsa more specal sipnticance ito male manifest the love of the Holy One for Tyrael. For these messengers cho are snte! ip watch wer the warks of tara wen her nd thither throughout the world, gathering up the deeds of al! 'creatures so that on New Yeats Day. the day af judgement, 'hey may sand before the Lord with thie burden of accu: 'Rina. Ver of all the people af the earth, st only one Tael—svhose works are examined bby them carefully and in detail, fr the Isalices are the Holy One's children in 2 [articular sense, and when their works are not according ta 'the Divine purpose they actully weakea the power af the 'loly One Himself, but when they do Ibs wil they, a5 it 'were, increase His power and might—"give strengiito God" (s. txvm, 35). Thus "the fame also among them." "Alo" signifes that [330] he fame with the set purpose of Gsplaing his superiee power

2the grees ofall the celestial accusers and so making i
'iicle for Lerael to ebtain forgiveness. When the Holy One Sew thet they al carne ths to wcuse, "He aad unio Satan, Whence camest thou? And Satan replied, From going to and fro in the land." Now se know that the euavol of all 'straightway asked him: "Mast thou considered my sereant

106'rae zouan tt se
Job, that there is none lke him in the earth?" order t0 diveet him 10 another subject and make bum Teave Israel hone—likea shepherd whe throws lamb 1. waif order tosave thereat ofthe flak, Thereupon Satan kt Isacl and turned bis attention to Job, saying: "Doth Job fear God for inaught "ae if to aay, "No wonder the servant Feats the 'Master who give hi all hat his heart deszes! Remove thy provideetial eae foe him and then see what is fear and feverence wil be worth" Mark this | When in the hour of feed something i thrown 35a 0p te the "other ade" — Hike the lar ron to the willbe Fepresentaive uf the "ether Fide soon ceaea to atack sts cogil vicuom. 'Ths i the 'reson forthe fering of «gost atthe New Moun and on the Day of Atsoement: for Sitan occupies himself with these sand leaves Israel in peace. Now the time had cme for the ober side" 40 have is due from the whole seed ef Absa hham. For Satan had 2 cave against Abrotats for having 'rough ats merdce an sma! mad of Lacan unital sanacton, sce ft sys, "he shall not aher (an arama destined for scien) tr change i" (Lew x0, 20). he lam, therefore, was gute reasonable. Thus, fm the me 'wien Tec was caved and a9 smal substituted for him 36 'Pocner the Holy One, Bowed be He, spportioned unto 'Satan anther beanch of Abesham's family that he might acon nec the (heathen) deeadiants of hs brother 'Neher, the fay of Us (and Job ws from the lind of Ue). Now Job as coe ofthe closest coumsellors of Phar and 'eben the later formed the intention of exterminating the adres of Tere. Job nine him: "Do wot kill heme, but {ae the jemesnons from them and subject thei Dedics 10 'severe toil" Then ssid the Haly One: "As thou bres, thew shalt be jodged sccurding 10 thise own judgements! 'Therefore when Satan wi, "But pa forth thine hand now sod tovch all that he his and toweh his tne ad a car (618), the Lord placedie his power all Job's pomentions and 'os Bes, only bidding him to "save his seal" (. 12)—that ', his ie Ie i re, the text sys, "And thou movedet me agsinnt him to destroy tm without caus" (Job th 3). which 'Poold sm to ahow that Job's wusrings mere cndeseroed, nes '20 (rxopes) 7 St ee mat 'hen, Lei his optsoa, this Beng 'owe ete ralle SO Abe etacpmed ong "Al hat is comect wo 2 pote, but we ae bees taught that 'Sean, the "old but fools bing" (Ecc. 13), bas the ight tw aceuse only indeiduals, we bummanty v2 whee; for the |jodgement ofthe world exceuted by the Halv One Hansel, 'Bit says concerning thee who bust de Tomer of Babel" "And the Lond came dows to sce" (Geni, 5); ao me 'ennecton with Sodom and Garsoeea "Twill 20 dowa now. 'znd se" (Uhad. vin, 31) for the Hly One would aot eat |sesfed 10 condemn the world wo perdion werciy om the |Srength ofthe word of Satn, who isthe great accuser and whose only deine & to destroy the world. The teth i, fowever. that on New Yeats Day two "bles" sand fare 'the Holy One, bieoed be He, forthe texpton of mankind. 'Those men of whom good denis and repentance can be secre ae peep tobe ime in tera of ht 'te and which brings forth fife, and whoever Seabee ueecael erkestareme ion noses 'clare anned to the her side, which sath Sometimes, Roweres, i happens that the worl! & a8 it were, cathy {tlanced between the two. Then f theres but one righteous _porson to turn the rae, he world ie coed or fame sacked, then the whok world is condemned to death. And in just 'nich condain were the afsirs of men in the me of Jab, Shen the Acancr "stood before the Lard" exper to de- hol we zowan nit bobs opportunity, Said he: "Duth Job fear God for fang lat ot thou ode am edge sa i ad abet tie house" (fot, 9-10), weaning. "Fake away al the ood things with whch thou hast endowed him, aod be wll 'Ente thee to thy face (6-11): he will Teave the ad bone tached 10 the "other side" At present be cats thy breads take that ancy and we shall son ie of what suf be is made and to whom he wil cleave the Lard sid tun Satan, Behold all that he hath i in thy hand™ (x sa} 'Thos permission wan given tothe Satan to penecute Job and to show that his motives were not really pure: for as on ab be was tried he left the igh way and dl wot emia Steadfast: "He did not sin with is Tips" (20), But be 'Gi anon his sin, nd iter ase shi spech. He ed no Ihowever, uo 0 fr as to attach Lienself 1 tbe "ether side,

43Satan fad predicted. His tah lasted twctve month, fr
'hiss the apace of time alloted to the "other mde ecunding to waitin, sinners ar judged ia Gemma or feelve months. And because Jab did sox atch himef to the "ither side", "the Lond lewd the [340] ter end of (Job moce than ts begining fs, £3). Sirwon sd: "The Holy One, Miewted be He, Si wot terapt Job othe sane way as He tempted ether rghtens seen st dics oot say concerning him. 29 7s concerning 'Abeaha (Gea ait 1), that Gad tempted him. Abrabam Jed with hs ewn hands hs nly beaten son to be seriocd tw the Hily Ore, bur Job gave noching to Him. Indeed, be ras not badden to daanething ofthe Lind, 25 God knew that fe would not be cqual tothe tal. He was evel delivered ty the Aocacr. and the Holy One sparred Satan, through the mesh of the atribute of Jostce, 10 text Bim, ar (Ss: Ht thoe cumadered my servant Job 2 = Seid R. Simeon: 'Tt written concerning Cain that he Ihrought«socnifice "atthe cod of days" (Gen. 8) and we fee nd hone that this expeesien indicates the "other sade" (x Zahar, Gea. 6b). And of Abel it sys that "he abo boeehtof the fisting of his Bock and ofthe ft thereat (Wiad. The expresion "be alse (gem hn) sogpests that, slike Cain be brought hin fring pearly te Hedy el 80 (ex0003) 109 (One, and spare ony "tbe fat thot" w the "other aide" berspetirtrertspreichet ceteris anf 'nly a par to the Holy One, and therefore otal Now we sed tn ged to Jo hat hie (weet ond fescted and ect and called for heir cree 'Ssters to ext snd to drink with them (Job tg). While they Thue feasted and made erry the Accuser aon daly proent fn their midst, but be could out prevail again them. = shouts howe 7" And when Job made scsi be didnot five Sea any part whmoeser, for sam, "He oftred Tastings mete tt meer of hn a (a his being an eflering which cen (ea) sat he gee port the Seber Ie done so, the Accu would te have bor ale to prea sgoint Kim Hence im the end he only took what was in ic As wo the question which might be wked. why then {86 Gol slow jab mer than the stowes would he Ca, ead he piven Satan his doe, the" unboly ie" would lave spare act from the hoiy, and ao allond the Iter so (Seon undaturte inte the highest spheres but sir he inet oo, the Hay One ket pee cveuted on ms 'Mask this As Job bept cal sarate from food and fad to fuse them, he wes jodged scoring: fw be espe (pod, thea what asc, then agai good. For an sbould Eicrences a then ad cl rc a to 'Why is it wetten here. "Come (6) unto Pharash™? Ought st nor eather to have sid "(le ? Ie in to unica that 'the Maly One, biesed he He, guided Moses through 2 labyranth gle mto the abode of cerin superna mchty \drapon—that is to say. Egypt's celestial mprcsentatne— from whom mezny emer dragons emanate. Noses was afraid 'io appich um, because his rots ae in supernal tions, and he wely appronched bir eabadury treame When the als One saw that Mones feared the deagun, and that rane of the mpertal mesenger: wos able to ovetome Bim He

0cme 20nAK 1 byes
prochimed: "Behold, T am against the, Pharaoh king of Egypt the great dragon (tonim) that lieth in the midst of tne rivers, which hath said: My river & my own, and T have made it for mys" (Ezek. xxix, 3). Yea, truly, the Lard "Himelf had to war against his Grafen, and ao emer being. "This isthe myer of the "great drapon'" for these who are fasrlias with the esoteric lore" Suid Simeon furber= Te Se writen: "And God created the great dragons (tein) dnd every living creature that moveth, which the waters brougit forth abundanty, after thor kind (Gen. t, 21) "This vere', he aid, 'we have already discussed, bat the words "He created the grest dragons" contain + vet more by the Holy One forthe regaing of the righteous fn the days of the Meniah). The wrest dragon seposce bereeen ine vers, the water: of which are turbulent: and there is 4 'tenth river whine waters a€ calm, and into the depth of 'hich the blesungs of the waters of Feradine dexend three 'oimes + year Tes this river the dragon enters, making there bor habstason: snd thence be salle firth and reve donee to theses, and devwurs there fish ofall kinds pd then return gain othe river The nine nerf river ae banked fy trees Sed Frnged with Bowers. The parent river Hed from the [Left Side and from it three drops fell into a certain channel, ad cach ofthe three was divided again int thre, and every "drop became 4 river. These are the tine neers which Bow 'taeough all the Ermament: And from the fral moroture 'ut of the Garden of Eden divide, the one called Pison flows ow» aod is fase with the calm tenth reer of which we have 'spoken. Out of the calm river, thus augmented, ae fed and filled all the other rivers; iz each of which 2 dragon dwell, 'so thatthe curmber of dhe dragons is nine. And each ofthese bss] bo (ex0005) a 'ines 3 hole in is ead, andthe great dragon 2 well Be- {ause cach of them emit bre upward snd nor downass tis wrinen: "Inthe Begsing God created. and alo "And God created the grea dragons". This indicates that all the ten acts of Creston had their counterpart in the ten rivers, on each of which One of the dragons breathes hems. Now, tht great dagen, when he ese his fr, leaves up the waters around tm, and all che ert eaken and all he Jess drag, std this abe place every seme years' Ssid R. Simeon: "Very. though the membess of the Flllowship are atdents of the story of Creston, among Knomlalge of is wonders and perorgeion ofthe paths of the Holy One blesed be He, yet even among them there are few who Lnow how to interpret ir in connection withthe mystery of she grat dragon" [358] Fos mz Loup wit rass commented oo. the exprenion, blood ... and pais over". Does God then', he said, 'require sign! Ree not all secrets reveled to Hien ? The explanation, however, that only when 3 thoughe—be it good or evils 'waned inan acioe, doe it bring about its due reault shove, whether far teward ar punsshment, svirg only the cation of tdetery, of which tanyn, "Tobe heed to your scien that your Arar? be not deceived" (Deut. xi, 6)" As 89 the sipuficance of the byssop. R. Jose explained that all the streets and markn-places of the Egyptians were filled with 'ola, and all chee houses with implements of magic 29 nk them with lower "crowns", and therefore it wat pecoseary to parge the dows with the hysop, ia order that these powers might be exorcised; nd this was dane in three places, 'bamely opon the lintel and the two side-poe Tuer' 'or screen rus Destaores To coME IN txTO TOUR mousss, because he will se the design of His Holy Name 'upon the door. Said K. Judah "But if so, why wat blood 'only required, seeing that, as we have been taught, the ee ews hein derntnn ah seme ee one oe er a (Toe Bt of Crd Mes ot THE ZORAR tit bysh-3te divin attributes are symbelized by three colours, white, red, 'and + colour wbich is between the two and combines both 7 R. Joe replied: "The blood was of two kinds, that of circum cise and that ofthe Pansever lamb, the foreaee symbolizing 'mercy and the later justice" "Not so" rejmed R. Judah "Tris even as we have been taught, tha che Holy One made the Hood symbol of mercy. as if there were white init, land therefore staayes "And when I passed by thee and saw thee pollo in thine own blood, Tsid nto thee: In thy 'ood live (Each xv, 6). To this end was the door smeared with blood in thre places, vie, on two sides and inthe middle" Hezekiah, however, held that two kinds of blood appeared 'on the doors to represent the two "crowns" which were manifested a that moment in the regions above. RL Jo rrainuined that it was one crown consisting of ewe sides Blended, [sha] viz mercy and jute Said R Abba: |how many waysdoes the flaly One show His loinghindnest

1His people ! A man builds 3 house: sys the Holy One to
'him: "Write My Name and pati upon thy dowr (mesa=al), 'aed thou wilt wt iaide thy howwe apd Twill a outa hy oor and protec thee And here. in connection with the Paver, He sys: "You inscribe on your done the sgn 'of che mystery of My Fauh and I shall protect you from the sutaideF" They inscribed the Thence of the Holy Naren 'he form of the leer He. As the Holy Name was then 'turned from Mercy to Judgement, chastsement came tao (Go's) vew at that time. Everything was turned into ted, me a ybel of vengeanex om Ineacfo cocmy. Exonricaly speahing, i frting to show below the colour caresponding

1the ata above, wether mercy or judgement. And as it
'was then even so shall be in the future, as aya: "Who ie 'his ha comesh from Eiern (Rome), with dyed garments from Bera?" (sa. Lait, 1); for He will clarke Himelt ceri im judgement to avenge His people" Asp NONE OF Yor suALL Go Opt AT THE DOOR —.- "The cemen is fund in the dicnum of Tea, chat, when pPeainhment impends aver a place 2 man should not go out 'ato the open, nce, once the Destrver is given leave, he So eternity nd is 2 fndieriminatey, 0 diiron be tween the righteous and the warghtour; therefore the {people of God shou hide themcives kot they be consumed that vengeance which ithe due ofthe Destroyer. Be Jone 'ted thatthe mine power whack creme judgement on the 'Egeptiane was the open of mercy to oral 35 wren: When I ace the blo Iwill pass ever you (613) For sas wr ave born tah. the bls cos above coin {2 ove and the mime tne bath jedecment snd mary.

1Heschah drew the same ference from the vere," AnE
'he Lond shall amite Exot, sein and healing" (Ina, $2) Le sting the Egupions and healing Teel, to oi, {rom the wound of crcumiaton the phrase "the Lord wl 'pamover the dour" suggesting the "done" ofthe dy, whch the place of creumciaun Simeon interpreted iin 2 'Soe nya ths seamen hem the wight wo divided aod 'he Holy Crown (the Setrah Aether) was moved tonite fwith the masculine peincpie which the superal Grace— or they never manifest themiehes one without the other foes eet ther ened Alte Lad pees rer 'he door that door which s the opening uf spint and body 'Tha crcumciion sof sch sentPeanee can bese From Abratem: before he sas crcumcie! he wat, ae were, = 'Ghecl voc, ngervowe on all ska. bun when he wat 'Groumcted, al the ign ofthe ete al ofthe aly Nase 'Sesmanifeedm him, be became open to super uences the hema the ner meaning of the words. "he sat atthe 'dove othe tentin the beat of tbe cy" (Gen. sem 4). be 'Sse soperaal bly Fone: R. Eleararsaid thot wher the ro tes manifested he received the gad rings that Grace wat ont with Re Alb and m refer to the 'enncrown (that of Gear) wh which he wax then endowed, | iniiated by the word" the hex of the dey", nameclr {Eithe time whes Grace predominates Aecinding to aner 'explanation, [6] the ert "paoe™ bere nies that Gah pcp op berhone f oy aiepece gon (Gwonected with cera celestial crowns. and loocned them frown thei foundacwes, and did cemstras to Hemel frder to eacostejigement on them aed tn guard Irae ag Jue roman ear fe) 'And so whenever the word "pats" ieused of dhe Almighty, jn means "constraining or forcing Hime", whether 40 fexercie mercy at seventy.) Axo FT CAME 10 PASS THAT AT MIDNIGHT THE LonD MOTE ALU THE JIRETRORN IX THE LAND OF Eoyry, R. Hiya and R. Jose were voce journeying from Usha to LLydda, the former mounted on an ast Said R. Jose: "Let lus pase able and pray, forthe Umne ef the afternoon prayer fe 2t hand and we have been taught particularly never to 'eglect thie prayer. Why 0? Because severty iz then domi- 'ant, and therefore a eman should pay special heed to this prayer" R. Hiya descended and they reated ther prayers, fer which they continued on their way. As they journeyed, Crenitg drew on, and they saw that the sun was setting, 'Sid Ria: "Why art thou silent ? RL Joe replied *L was 'reflecting that the condition of mankind depends entinels on thar eaders: when these are worthy, the world and all Unt prosper, but when they are umwentny, wor to the world 'and acto the people" Said I. Hiya: Indeed show speakest the trath, for i is written, "sw all Ierael scatered upon the hills as sheep that have not « shepherd, and the Lord said, These have no master; let them return every man {0 his house sm pence" (1 Kings xem, 17). Instead of "et theen etwre 10" (gabe) we should expect the text to say "let 'hem ay in" (yeshbu be) thir houses sce they had 28 yet vot eft thera! The explanation is tat, as we have been 'ropht, other che head (im this cave, che King of leral) 3e unworthy, the people are punished for his guilt, as David cexpresed it: "La, I have anned . .. but these sheep what Inave they done (2 Sam. ra, #7); hut 28 "these have mo scr (because Aba wan punished for his duobedience od ie nthe hee tem return pene" Th trhen the head of the people s punished, the people escape 'punishment, for then the attibute of Justice eas claim no omer wrer shem (having already been appesed). And Tis eaplinaton fed wn sh ae in Talo Hien of he roma" mda" i. psd jon a ul Soe orang comer eel 3b] a0 (exons) us Jehoshaphat also would have been punished for jing Ahab Thad he not "eried out" (x Kings xx, 32) "As they thus proceeded en theie journey, night came on. 'They tid: "What chal we do ? Shoold we go on we shall be Jost in the darkrest, and to stay here may be dangerous" 'So they turned of the road a Title way, and sat down under -atree, keeping themscivesauake by 'Senpaurl Subjecs At midhight they beard a sound, and to, « hind pase by. exying loudly. Ro Hiya and R. Jose staned up, trembling. Then they heard a voice, proclaiming in a loud tone: 'Ye who are awake, arise! Ye who are seeping, wake! Ye welds prepare to meet your Leni" Sad He tliga, It 'must now be jast midnight, and this isthe voice thar "maketh 'he hiods to travail" (Ibid) The esoteric imicance of i it «3 flloys_ At the hour when the Lord thus shows Hirmelf {a the Garden, a the Garden zeembies and Keeps close to Eden frum whence the stim of hfe ons forth mo amer- 'ous channels, The Garden is called "the Bund of Life", 4nd int the pious are beatiied with the light of the world {i come_And atthe hour when the Holy One, blessed be He, reveal Himeelf ta these stints, a wace i heard, crying' "Awale, O north wind, come, O thou south, blow upen zy arden, may its spices low Out. Let my beloved int his (garden come, hit pleasnt fruit t> ex (SS. 1, 16)."The Spleasunt fruit" signifies the sacrifices which are offered

19the Holy One out af the soul-essence of the righteous,
'These oferines take place x midnighs." 'After K- Hiya had spoben thus, he and R. Jone sat down. 'Seid BR. Jone: "It has often scemed strange to me that the 'siting of the Egyptian fitborn took place 2t svidnight Instead af by day, when ite wonder wowld have heen manifes! toallsalo that the firstborn ofthe "captives in the dungeon "and th firstborn of the cattle" (Ex. x, 29) died, 2nd not the 'kings, princes, and warrion, a im the case of Sanberib, of 'whom tn written, "And the angel of the Lord weve im the 'camp of Assyria, et" (2 Kings x13, 35). On that occasion, 'radii tells us the whole camp consisted of ings, princes, 'and mighty men of war, 5 that one angel there must have 'Bhown [sre] sire power than was shown here by God a6 THE LOHAR IHL bw imal Seid R Hiya: "Thin sa good question, which Lam wast anower Nowe! have had vt Simcoe bet Yorks ie st prsent "pusfying the streets of Tiberias" (cf Midrash, Gen. R. 1754) therefore ets gobi. "They femained beneath the fre util the morning. and then 31 forth, When they reached the place where He Simeon was, the found him siting decp in study, with an Haggadic took Jo hind, Ie was coramenting onthe vers: "All mations ste before Tlim as nothing and they are counted to hire a» [ese than nothing" (Iai at, 17). "The word "rating! be ssid. desriies the region of the pagar, who do not bring the beavenly and the earth nto umn and adopt faith of folly-and they are "emunted ess than wothing", Hike call 'lon abou by the wind He also merpreted the vere: "God created the (eth) heavens and th (th earth" (Gen. 1): teterrina the fie «th ta the Right Hand and the second the ele lTand: and thesctwo "stand together (lan sin, 23) Uhrough the agency of the Crown which i called ath 3nd which compris both Mery and Judgement. Thereupon R. Bigs cad. "Will out mance allow on to exphin why we have come ? Ie ween: "and i came Yo pa that 3 id sight the Lard sot all the fibora in the land of Egype, hd fem what we have jst beard we gather that thie rene 'cumsirn the see iden chich pu habe Been exgrening, 26 that we have jos come at che right time to consult you RL Ssmeon prefaced his answer with a reerence 16 the 'rene: "Whe is fike unto the Lord our God who dwelleth 'on high, and yet hurnblcth hme! to behold Uh dingo that aveinbeaven and earth "(Px cuit, 3), which he expounded 'thus:* "Who ia ike unto the Lord owt God, who ascends to thehighes spheres i oer to he crowned withthe eupet- nal bady crow te aperout of hich & more explode than the gris ofall leer crowne; "and vet be humble Iimeclf" tn descod from crown to crown, that i fram one phere to another, from one abode of fight 10 aneher, and 'ich one lower than he ae, and al this order to exer Mis provident care forthe higher and lower works He then proceeded: 'Instead of "at ruideight™ im this pase swe should have expecicd "shout (a-ha) midnight", above Abraham and Isaac; "ail of ghdness" suggests that 'Moves was greater then Jacob; and 'above thy fellow" that 'he was above al other prophets. Could 2 man so great, whe ascended to degrees not attuned by any other, have spokes 'Sith such 2 lack of precision ? The truth, however, is as fol- lows. fe ie writen: "Who is this that cometh out of the wilderness like pillars of seoke ?" ($5. 1, 6). This smoke 'Sembolzes the Crown whic i called Zath lit this, ve. the 'Scrah Malkuth—Kingdam) and "Woman asia wrates, "Thi (e-zoth) shall be called woman" (Gen. m, 23). This 'Crown which ia called soth rules over the middle of the 'night, so that iti able to be at ane and the some momen! 'white to lerael and black tothe heathens: and solong 28 the 'night is ot divided it cxneat perform this function, as we learn from the cae of Abrsham, for hom, as we are told, ae 'ree zoman ttt ita Moret wied the expression Aa-hiputh, meaning thereby "when the night is divided", knowing that t would aor ite function till then; but the latter expression "in {he middle" Ge. half) means "ia the second fall". which fe always the pend when this oth eyecites jlgements. As to {the referencesto the "fistborn behind the mall", and tothe "firstborn of the captive and of the cate". they relate

10the theee grades of impurity, with all their sperin and
'powers, higher and lower, wth whom Pharaoh, being himself 'the wiiest ofall his magicians, endervoured to entangle the Tersliv o wibtly and 0 ineericably that they should reer asin be fre: Hore it war that the paower of the Holy 'One, blesed be He was revealed :[)8a] for Heloosened all the bonds of impurity' and broke all those "crowns" of magic, 'hat His children might be liberated. Therefore itis wenten: "Who would not fear thee, O ing of mations... foraenuch '2s among all the wise men of the eations and i all their 'iegdoms there i none like weno thee" Jez x, 7" Tlaeang apekce these things. Simean wept. mediating on the greatoes of the Lord: then be lied up his voice. 2d sand: "And so you shought chs passage 4 bundle of 'coreradicions 1 Bat verily the signiScunee of the Exodus |p indeed | For this wacom the Holy Oe, Blessed be He, frequently reminds Lace! of her deliverance. as when He snr: "Who Seth brought thee out of the land of Exypt (Gx 4,2), Now, a thor are ten crowns above. so Ikewe 'here are ten such Below: and alle concealed in the dhree 'grades symbelized by "the firaboen of Pharaoh", "the fiewborn of the maidervant that i behind the mill". and "the frtborn of the etl", by means of which Pharaoh 'sought to keep the Israelites captive forever Blewesd inderd are ye, Abrabar, Lene, and Jacub, for whose sake the knots of magic were lowed, cae the Haly One, Bleed he He, recallacted in Hes merct and lovighundness the indimbuble 'boeds of your faithfulness, a tape: "And the Lard remem- fered his conenant occh Abraham, with Isaac, and with Joows" (hed tt, 24). Festvale, Sabbaths, and all days of 'moment in Tse! have this "rernembrance" for their object

200buss, therefore the deliveranar from Egypt mentioned
3] 20 (exooes) ug jn connection with such Gaye. Truly, ths "remembrance" the foundation and rot ofthe whole Torah, the basis of all the commandments and ofthe real fath of larxl. Now, 'St your question why the lee ac dd met ne plac By doy. 'he fact i hat in this connection there tan appre cra 'Gaston, since on the tne hand we read, "tray come Ye Out" {Ex mi, 4}.and onthe other, "The Lord thy Ged brought 'hee out of Egepr at mpl (Dest 20,1) However, rue that Israel's estentialveerngeion tok place 2 they led out by day, before the eyes ef the work, thr all 'nen might marvel atthe works of the Led: three they (eee fred "ida high tad, ou a he Egypians" (om. saxat 3)" te re zounn nit pee (hat night was a bright as ada Tarn, therefore the 'hole Exyptian peopl could witness the mighty hace of the hoy One: nthe night shined a the day the darkness as as light" [588] (Pe cent, 13), Nothing 50 encores was 'iteseed since the creatn ofthe word. Come wd see Be Sid. ee writen: "Te aight (eof observations ta the Lond fr bringing them out fom the lad of Eyes: 'hat night (Retoye) ofthe Lind, bert € all the children of Inraci™ [Ex 31, 42) Now, by "obser iors" in pra, and "night" Set inthe mascline gender ley, aod then sn the Seminine (eye)? To mica the 'unt which tock place om that night between the Musee Sd Feminwne specs inthe Divine tries, a i the Sine unio which wil tke place n he forare Redemption: Ann the days shy coming oot of Egypt wlll show ne bm quarrel thinet" (eh B tiyaand R Jose st down the mymerce coneectd with the book af Lessin and {ey med to come every day aod stedy with em One day B.S eat ont Ss well al they, Sling eee 'pee bas in oad. They all at dows sad R. Secon 'cuuld Solomon, the wisest among men, have spoken the? Hie must have intended same inner menting. for we sce fat capsives that the wats ofthe Holy One bleed Ine He fot thus, for He "gveth every mun according to his ways and according to the Fat of bes works (Jer 31,20). Bat Solomen hinted here at tw things. When the "eyea" of the "aly One ~ruo to and fru Gough the whale earth" (Zach 1, 10) and the woeld is fll of aenners, their exile i visited pen the une ighteras of his generation. wherest God ix patent with the wicked and site for their repentance. If they do ner repent. they ae left without am interes, for "vhe righteous perihcth" che baw been ten away froma 'the war 1 eno this account dha the Rabie have warmed

1tolive way tna place which isthe abode of men of pious
B30] 20 (exones) at deeds, and wor beride him who fixes his dwelling among the wicked ! He will surely be "seized" for their sma! 'then ene ves among piown people cor atures the swan (the goede Rab ode may nerve oe on compe. Giigiey he el anny he Coppeiecaas od ed peat per (cf. T. B. Shab. 14a and many pricvous ils: Tot when, afer seme time, be left tho parts snd removed wa yar zowar sn ige-s9b sce! "The righteous pershig in his rightowaness." 'That {te say f hs Breath emanates fom the sphere of Jodge- 'pent then "arghteous man perishes a in Sar tnen ox eon Soft ron te sae of et then it may lappen tht there wicked man that pro= Tonge his Hi Therdore sae "in the days". and not "inthe day", an i all depends on the "when" and the "tence" the "breath emanates" "he they that st lstering to the master's expastions, they sel bead snoke sending and dewending a ie 'Scones where thee wees clara in the wood 'Siocon! 'The ground teen Needy 1 ght fron 'hove, an pow thin emits an aroma of a size, pasting 'pve Let un remain bre forthe Shekina is present wih {SLs the wnel othe ed which the Lard hath bse" (Gen. xxv, 27)" Presently he began to camment this 'reve and rere to the wadion (et Midesh, Bab Gen, {ay s8; Zahir, Gen. 1438) that the "presous garments" sich emitted sweet odour when Jacob appeared before Teste originally belonged to Adam, and in time came into the hands of Nimrod, "the migly banter". and Gnully to Eas ho tuna Iaacr. hen bows rematbed he ss that thee garments were made by the Holy One Hac (Gen. 2, by the ageecy ofboth Divine Name, YIU aed Elohim, which ie wore than can be said for eae and eth, which were creed only y Elion (Cen, 11) Ie eather dificult to understand bow they came to Eu, For in she fist place we ar told that God made seat for Eve alu (Usd) and int Became ofthese? And Sirdy Adam and Eve would have been [39] buried ether ted not shandoned sich precios pits Te tut i how 're, that nother human being ever wore those garment, srncs placed Adam and Eve on a par with sper beings: 'Ant at forthe "godly raiment which Rebekah pat pon Jaci (Gen. cit, 13) this was ral appre of ik and fol, which rs sual keep pefamen and this what Tac set, and he si, "Sex the mel of ys" (27), 'bcruse he Kew thatthe amell vas so sweet om account of Yim How, tay be sed, did Tene brow of "the smell of a) 0 (ex0005) 135 the field which the Lord hath blesed (Dhi.)? From two 'sources which are eset the erme Te may "and Tanne rent out jo mediate in the feld" (Gen xxv. 63). Why im the Bed? Did fe nt ave « houre te any sober pce in 'which to pray 2'Thetrth that hat Geld was actualy the ery ove hich Abraham tought from the sone of Heth, that field which was near the cave of Machpcah: 3nd when bate pase the Neha was presen there and th Bed 'emited holy heavesly aromas, and tea, recognizing the Presence, made ita regular place for his praer. The second fact es tht eae smeted the mytth axing fom Mant Moriah. Thus, when Jacab approached tm, te Parada sasoarsIrought back to him the recoTection ofthe sect 'odour he smelled in that field Os que Testu par of rms sowra suey suart TAKE TO THEM 4 LAM. According to R. Abba, the tenth day mae chouen becinne om this day the Jubilee illomines the 'Moon (ie. Bioah communicates Tight vo Malkuth): for of the Jobile tix writen: "On the tenth day of ths seventh 'month there shall be a day of stonerers" (Lev. xx, 27). "Dhey shall take a lambs" Why a lam © Heeaue # sym bolized the power of the lowest "crown", which the Holy One broke, the "cma" to which all the other inferior ermns" cling, forming the unbely tna signified by the phrase, "lambs, memervants, and wemenservants". sent by 'Tacob to Esau, 2s 2 sop, ait were, to the evil powers wich the later sepreseated. The Holy One set: "Do ye perform 'his act of taughtering the Passover lamb, and I myself will ality its power above. Do ye let it pas through fire (v. 8) 'here below, and I shall lead the impure principality which t representa sbrough the Gery Stream." And why was he lamb to be hed up om the tenth day and slaughtered on the fourteenth ? Becsuse according to R. Abba, the four days 'corresponded to the four hundred years that Terael wae eet rere Se Ada me Reeia the evening ? Because that is the time when en erian cas hoe

4'rae zomax uit Layb-qoe
it vas at this time ("ermeen the evenings") that Ics ces wee foretold [oe] to Abraham, ae tie written: "And 'rien the sun war gong down, 2 deep sleep fell upon 'been, eof lose ber of grt darknne fl wpe bre" (Gen. x9, 12), "Horm sigue one supernal "row" 'whch represents Egypt; "darkness" is 3 second such, 'eprescting Hanlon, and "great" refers to the Edomite (Homan) el whlch wa to Be the hardest OF "Thesis Sea thatthe arcs id not go out of Egypt unt all the Snpereal povers and princpaiies which were aes "nomics had eee brought so noaght- but when these things {eame to pas the people were reed from heir domination and brought ender the hay and heavenly eray ofthe ly (One, Blamed be He, and were ened to Him and to Him son a wets "For ue ete dren of Tone [rescrants thy are my servants whom T trough fon out ofthe land of Egypt (Lev. ax, 55). Simi, R. Simeon {aterpreed the vere: "Even the Rist day ye shall es way learn (homes) out of your hemes, for whowwever eth Akayened bread (maemepeh), te" (EX Xt, #5) Sed bet "Ser, homey, and mabeepeth all can one and the ime Preis arpa peeieroidys eeinsto the powers appointed rorepreactal the other mation, which fare pagan and enemies of Iroc and are termed vasiualy "eal imagination", "Teregn domination". "arsnee god", and "other gods Said God to Ise "All thexe years ye tare been mbject 10 aa lien poner, but sow you ae fre sen, you all put away leven, c" Said R. Judah "I 4, tryin eaven pried om thene seven days only 7 Simeon sravered: "Thos ceremony i only neessary when the larace quires to demonstrat the fc of his freedom. faking rane 4 man toa high oe, the ltr wil colbrate his elevation hy rejicing and donning only festive gat= ment fora few day; but subsequently be merely exerts theanriversary att comes round. "The same trae of Kaze: they, to, hare cach year thei sexton of joy and lanes sehen they celebrate the high honour which the Holy One, Used be He, showed them when He brought ther at of imezoth(uslevened bread) Said R. Simeon frtcr: The (aleavened bread is ealled "tke bread af poverty" (Deut. 1,3), became atthat ime the moon was not afl trenth, the reson being tht, although the Inet were crcum- 'Seed the ctw Had aot been completed by "porah and Therefore the seal of the covenant was not reveed ints complete form. Bat later, wicn thin comple had beca sehieeed—aemcly a! Marah where Mons "made for th 'statute and an ordinance" (Ex. a¥,25)—the Holy One Tune them, saving' "Unt ow eae eaten be bread poverty. but fom sow on your bread hall emanate fom

2far other cept wl rin bead from heen for yx
(abv, 4). This phrase means Kterally "fom heaven", that, fram the very centre of Grace, ard wot ss pris, from the Sleminied "Moon. Therefore the hay Iralites terre sos menor the annierary ofthe daye when they 'ame under the wings of the Stckina, and cat the bread svhich emanates from Her. And wy was there net brought {ots completion in Egypt ? Because the Exodus would then Ive bees delayed wat thine who Bad undergone this operation tad recovered. [48] Observe that when the (Deut. vt. 9), imcontrast tothe "bread ofmizery of poverty". 'which wear their food in Egypt, when the moon did not derive blosing and light from the sun, when she was not iMumined by the Jubile. And because they did not carry 'out the peak in Egypt, the onificanos and harmonization af the Divine atributer was sot manifesed in its fulness. Wniy they continued to eat the "bread of poverty" in the land of Israel was in remembrance of Egypt.' R. Simeon also 'connected the words, "Alio on the tenth day of ch seventh 'month thee shall be + day af stonement™ (Lev. exit, 37). with the words, "In the tenth day ofthis month' (Ex.x, 3), sed in regard tothe Passover lamb; forthe ane "tenth dey" is dependent on the other.

1me roman rt Tobpe
1Aso We FrOPLK TOOK THEIR "Hite iceman wo bs ad the macy appear before Phe, sand yet bas ecules bis Lond" Thereone ean holt {Stes ew: Ke be fer im fea, and soe ever te (und thal sevase before the Hny Cn, besed be He "Fae hee the cn lie aon phe Ray Mere at ue zoman att lobes fe morn, Nuvel wil be Set then Micha, lowed fet by (Gotten ther by Raph And shed fw planet be Man then 'wit Rephoe! ead web Michel Cate and Nord coming wher 'Seocdd sch an be mcrae ay of he Torah, Ooms 'an indeed be applied haw' Now ail the maperal Pe bee (Geetha called according t the eter of the Hay Na, at SBrery cee thet scaled by my aoe E have Seamed a 0 (ex000s) or So eee ie pees ae Test a lesbase it way Ht mh

4we ronan unt tos
Gre fort fect the union of al thing entenng wet he foe 'Sizer tthe ven athe Hy One Hema He, ouch S'S wim soibae, bors erad berm te So pin uncer becemy whch eeenee em oe et'by ac ein a Goes te lp One au Se eo 'Sis He rrngyed Haomante emeto ige Tae Soper Gane n de Unter, Prtae oe ce ec of oe me ferns tac ol And esl before es coer cay 'BESHALAB, ecm, poem, 6 Amp FY CAME 70 Pass WHEN Peano SExT AWAY me rrorer. ere. R. Swpeon dacouned Sere on the ene: "A prayer of lahat the propict upan sgsseath" (Blab, 14). "Why". he sid is this vision of Habakak desecrated oe uraque i the prophone writings | Winy do we find oil prover Haueak and i of Tah cr Jcemuah ? To capes tho we must gy back to the eration 'Stach as that he was the on of the Shurammte woman who befriended Bisha, and that his rare cootsins 'Bhamon to Elisha' words, [448] "shout ths scr time, aecord- ing tothe time of ile, thow mit embrace (hebehet) 2 a0" (2 Kings 1, 16). The promine wo flied, but the chad 'bsequeatls dict Why ? Became i was gre wo ber and 'bot to ber husbands; it came from the "feminine" rege Shee, and ererything crsnatne for the femanute prewe 'ends in death. Esha, seeing that the child wes dea realized 'oe reaeoe; and therfore "he lay wpa the child, eo pt Bae 'mouth upon his canuth, and bis cyes upon his eyes, and his 'tands upon fis hands, and he streeched hime! open the child, snd the Beh of the child waxed warm" (lied. 34). {at&t ay, be connected ham with another super rege "where thee i an abundance of Ie, ot uprocing the child 'rom the farmer region, but awakening 2 new spinit from shove and prsoring bon elt hm. "And the child ereczed 'even times and the Gld opened his yes" (v.35). Now this child became the propict Habsitak The dupicste form oft mame (Habakiuk instead of Habeb embraced) 'miggess that be eed his fie us two "umbracing": oor of [452] bis mother (@. 16), 30d one of Elisha, ene coming {fom the aphcre to which be was attached at fre, and the 'ther from the higher sepertal grade) Hence bis proptesie 'wmersnce wok the form of + prayer, ax iswing from the lcs to which be was frst atached, and it wan "upoe 'Beponect (term), Becaste the day which is orth

136He oman 11s tse
vess announced was New Years day, when the "eros" of mankind se judged by the Almighty. Hence, whenever {heap of prophecy war srred in him, he wembied, ying:

0land, The the report of head Yam aed" (Hab
1,3} Therefore he paged: "O Lord, revi thy work (ce. iif) in he midst of the years wrath remember rmeny" (Did), Moreover, the fact that 1 dos. ay 'epoch (erro), but loponeth, shows thatthe reference to the mesial instrument, tke "shigaron of David" (Pectin, 1), which were used by all the prophets (xcept Mosc, wha was independent of external an to prophecy), In order wo entrant an cette ood befere reaeiviag the pir of prophecy (Cf 1 Sam. x, 5: 2 Kings m, 1s) and Hatathuk needed the cing wtuence of music more than anybod" "R Simeon continued: "When the chien of Israel went cot of Egy hee apie were baken because of th past Slerings snd there was no enery left in them anda il to parterptein the joy singing and exueaton of Moses and 'Mian (Ea. xv, 1-31) But when all show eclstial hosts andchavots who sccompanied the Shekinaton the wa rom Egypt gan in sing and to peice the Lord foe His grin <eeds, the Haly One svakened the spite ofthe Ieee fting new Me io then, and they who had tasted death 'were hele by His touch, a iis writen: "And the Lord Sem Before tem by day ina pl of eload, to lead them the way: aed by nigh pillar af fre, 0 give them ight" (Ex ain, 21), All the ways emited healing savours which fetced into ther bod, and the singing of the celal boss entered sto their souls, filing thee spits wih joy and gldaesx. Pharaoh, however, sed his hte, and all the 'xietal prncpalines of Egypt andthe other hesthenniions, fotlowed then trom chinds unl they reached ham, on the edge of the wider Axprrcamero pass... max Gop Lep tem sor 'THROUGH THE WAY OF THE LAND OF THE PHILISTINES, FoR iT Was wean. That is to say, they were in near danger of breaking the oath which had been administered 450-458] aesirataw (exooes) 137 'w Abraham by Abimelech king of Gerar in the land of the Philistines, that he should ded with his people "according to the lindness that 1 have done ucto thee" (Gen. xa, 33, 34). 'Mark the wondrous that overtook the enemies punishenent 'fTsraeL Oo the night of the Exodus there were three slayings in Bevo. Fen, the fscorn Lied whomever they could 'fury aote shone pres end robles nho hed advned him to persecute laracl He one wp. midigh; veo, een x the our and moment when the Holy One Himself began His Jadgemeat (Ex, 3) dd Pharaoh ewe rie upin wrath, dl cer and nobles, [438 just # dog, ht wth {amtone, gos and biter another dog Having dove this Pharaoh foamed thiogh the market ples crying, "Rise up and get live", Thes, o eager was he tobe ri of them that he himself 'companied them, 28 it says, "he sent the people away" (Geohallack, it escored). Axp Gop trp tux 8: we Rep sea. This was tb pave the way forthe manifestation ofthe Divine power st the Red Sea. R. Jossh asked: "Why was ic that when the tildeen of Israel were stil in Egypt, and were not yet 'Sreumcsed. nor in fall communion. wih the Holy. One. "He yet spe of them ax "my peole" (Ex. v1) and "my Srsthorm Ira" (Ibi. 26, 22), whereas sow that they were creumeise and bad duly sacrificed the Passover lamb, and 'yer fully joined ww the Holy Ove, Uy ate reiered to 'merely a "the people"? The arswer i that they were spike of—not only here, but in many ober places (©. Ex. Saxit, 1, js)—er "the people" became of the "imied rauliude" which went out with them'

1Issac and R. Jodab were coce journeying from Usha to
Lad, and with them was a catain Jowe driving 4 isin of tice eoememme peel ion meee eo oe elites, Sede Cet oer ope ee es eae eo as = ee See eet ciop a laglel poms) petri etesleges Sey jee ee eet ene ee eee "One must indeed beware of making friends (re'im) with the Sore Leigh apne er be included in their judgement. Mark this. Were it not for fea wharSlmnowr soe es reteg apr comyyanacgss Heeb diceghmednen have been, thea and forever, that which the Haly One ad trained them to be: nameiy, pure as the angela and free from all esl: fee fren death and fee from the dominion 'of earthly powers. But that sin brought upon them death and subjection, and chrowsh it the tablets were broken and 'many thousands were slain All dis came froen their asto- atiea sith the "mised multitude"; and it wan om She account that they are caked here not "children of Tsrac™, 'oor "Israel, sar "my people", but simply "the people" 'As fr the expression in the same verse, "And the children of Tread wert op harem ook of the land af Egypt then refer to the period before the "mived multide" joined them! R Josebjeced tht atthe Red Sea Mines mid tothe "she Egyptians whom ye have seen to-day ye Pes nti nepali elect to R Issacs interpetation they sa the "mixed multitude" 'every day, Te thas R. Judah answered that the "mized sulttude" were oot Egyptians, but members of 'other 45h-460] aRSHALAM (EXODUS) 9 Paes ana RC Monier ey tad cin oe Beh edeieten macs ao oe tel Se: Sie in cre mrp nn hei tes nh hy Sop wc fre Eee we 'of Exypt have corrupted themselves" (Ex, xxutt, 7) 'Ax rae cumepnes of Tsnaee WENT Ue ABE (oe 'mast. 'This signifies hat the "mined mule" mum fered one in every five (hamish). Scoring to K-Jose, fe very ive pure leacites Gere was one who betanged a he fovned mulstude. R Judsh aid ene in Bly (hemzakn). . Ssmcon si in the word Bemufome 20 alton Yo the "Jubilee" which led them ou of Erp. For the same reaven, Sify ays hod pas before the state recived the Teeth '90 Mount Sina nce the Torah alo emanate from tht Sime region of the "Jubie=™ Asp Moses 100K THE BONES oF FostrH WiTH HIM Why did Moses do this rather than anyone cae? Hecaise Jones was the leader inthe deacet into eile Moreen, 'hie war a age of redemption to him, for Joseph "hal Sscialy sworn the children of ral" concerning it, the meaning of which has already been explained in another 'connection, Biowed be Moves, who, when the children of Israel were busy Borrowing yewels fom the Egyptians, ss to the Fulmert of the peg gives to Jong! Some sty 'that Joseph's cain had been in the river Nile and Mose emored it fom thereby the power af the Holy Name; and 'hat he alao sub "Joneph arte I'The time ofthe redemption 'of cael has arved © Some say shit his body was buried mong the bing of Earp, aad had te temoved from there. Gites. again hold thats body wan put int the Nile 'order thatthe Egyptians should ot warship hin a8 2 ged, land that Serah the daughter of Asher, showed Moses the 'exact spot where i ay" "Axo rs Lonn Woxr arrone THe Y DAY. R. Jom die 'coursed upon the vers To the chief musician. som the had (CL Midd, Dae Hab

140ru zoman
of the morning (Pe xxi, 1), 'Gres', be sid, 'sbich the Holy One, blessed be He, hat "Torah, in that all those who devote thenseives to bleed for her sake. He who erdies her dijgenty shal ind Ucata 1, 8), and as 3 alo says, "My covenant (ull be 'with thee} night and day" (Jer. xxx, 20). The sight must Spite lc carl on by igh ot wll by oy 'The word "nigh" is commonly tahen wince thome 'evening hours which fll before midnight: but the real pesrep. fap eichaens apenas arene si estiny ms {Ost moment the Holy Ove, Seed be He, ener the Garden (of Eden in order to have joyous communion with he igh oar, Fer thin reana i behones the poe man fo Tae aso at {hot tne. for shen the Hy One and ll he rghtews im the 'Garden sic to his woe, = st & witen, "Thou that <dvcll sm the gerdenn, the compari beatken to thy 'oce" (SS. vit, 3}. and we refer this to the Community of LEractwhen she cra the Holy One by sndiang the Torah at mgt. Happ he who jeans her im thin pease? When 'morning deere the C. of Kare! ol epee be 'Lord, nod He exten the sexpte of His grace over ber nd 'over cry inna! who parooptes = her reecings and 'crmnston wich sm. [eon ths conor ht the Com fmurty of fie! ie Known os "tbe hind of the manning"? Seid K. Semcon: When the dawn i about to break the sky <darkess: st that moment the Sposse eetes her husband's 'Shenker. On she other hand, hen the mate leat tne it grows Hight foram insane, snd then right comen, sd the lngh removed, sd al the goes are ised, aes gin 'ray, and dogs bark But withthe midnight the King aren, feed he Mate age, ae te Keg devs gh wo he 'oe, my ser, my love!" (SS. v, 2), and He enters i, and 'bas joyous cocamunice withthe souls ofthe nghteous. Then be indeed blew ubo at that mem=cnt thal arse ¢9 ety loud"; Jacab by "to lead them the way"; and David by pillar Ge ad all how fut 'of Tara! thas to go by nigh as wel as by day Uke a pack of

2Had they not the Hay Onc Hlinscif wo proces
Mercy snd Jone, ermine by dey and it) mht Ihe meamifosed sx thems As forthe "pill of Bre" the name of the Holy Ove, blessed be He. moght be plored in their overthrow, Alba. if was to mislead the Egyptians int thinking that it was alla mere accident. Therefore wat

42rae zoman it we
'he great irampet shal he blown" (sa, xxv, 13). Moreover. fn account of that aupernal "Jubilee" they sated fifty dane befire receiving the Torah on Mount Sins. And av they walked by day so they ako walked by night, so thatthe day Should he peslecs= and stil they went im exe and comfort. 'When they received the Law fifty days bad passed, AN HE TOOK $18 HUNDRED CHOSEN CRA Jose sad chet this mumter comesponded to the number of the Isracnes who went on facts hundsed thamand fout- smen (Ex. xi, 37) The "chosen chariot were marl a2 3 'counterpart to the fighting men, who formed the flover of Taco, while "sll the chariots of Egypt" correspanded to the "fine ones of the Laradinen Pharaoh acted cone wo the advice of his soerers nd magicuna. The word "warions™ (shen, from abeli, third) sigue that every chariot 'conteined theee warrion, and chis was plenaed wath x deep (porpene. that they macht correspond tothe Supernal grades {[Sephirwd), which also go am threes (vie right, lf, etcmediar). According a0 R Isaac. Wreevet, shbshin atharsl pesuacay (sxoncs) a 'means simply "upervsor", as m the Aramsictraneation (CTaspum) RTs loserated from the vere. "The Land 'dull perish the fet af the high once Sch, and the ines 'of the earth wpm the cacth" (Ts xxi, 2). "When the Hedy One', be ssid, "shows fayoar unto the cele roe 'asives of 2 ration, granting them doesinion and power. He deste inary with she earthly meron which thew teprert (aad when He lems Hn nour and Semis ant poet 'above, He does fitewise below." {$75} AND FuAMAon eK EAR, Said R Jose: 7h has Beco (posted out thet the word br (dee mest, I beets 'beni inthe camative form, sagifring that he brought the lesen ear to God by sepeatance. So the Seigeaze save dhewhere"O Lani thes have visted thee i trouble, they dave poured out peayer when thy chasisement was upon them (lex. 2391, 10). 12. Tarel do or turn othe Alege (eh they are exe, bu only when they are "in rte" (when He chasis them. thea "they pout oot prover". "They are like the dine an the story which ford refuge from athena the deft fs rock ad found «serpent tee. They 'drew nigh unto the sea: but when thes behehd how storm Jr was, and bor ite waves rare and broke, fea overtook 'them, 'Then they looked back and fo! there war Pharaoh 'eich a i Bente and heir mailed weapene These fe Increse at tas sght. and the 'errr knew wo bounds "Then "they cried". Thus they came sear to their hevenle Father, whose ad they trated: ad of the Marsch wat Sires the came." |ANp Moses sain esto Tae reorue, Fear te x0 Staxp eric axo ser Tur satvavios of sur Lowa SEAR Simeon Biomed wore the Lraciten to lune 2 hep ted ike Manes! less writes "Then be remembered the days fold. Mens is peop" (Isa #1) Tho ndates {et Mews was emeted maf eet tmperence bare sho Lned with the wade people. and shat the peoples shepherd doce et merely pret fhe, bt uals him the feople. I he i worthy. then i the wine people bw e mas 'tae roman ttt lear wworthy;and ithe le not, then isthe whole people pushed for ls guilt, = we have shown on another eccasion. "Stand sail znd see", Le. "you have no oxcasion to fight, the Lord Shall igh for you aud ye shall bold your gence" Ow that night the Holy One gathered together His whole celestial 'Family to judge Inral, and had it ot been forthe merit and 'mteroesson of their ancestors they would not have Bees [efvonseathed" K. Judah said: "The meri of Jacob prometed them from punishment, = i saya, "IF it were tot for the Lord who wa on our side, may laze say" (Px cxui, 3), sehere the reftence is ta the patriarch Tere" 'Tas Lonp snatt rront ron You Axo x5 SHALL OLD {yoUn race. R.Ablu dicoursed here onthe verse: If the tern ey thy fost from the Sabbath from dng hy prere 'on my holy day (Isa. Wit, 13). He sad "Blesed ae the {Groclies that ofall patons the Holy One angled then ox for flowship with Him and. gave them, out of love, the 'Tor sd the Sabbath! The Sabbach, the lies of ay, 'the ment rest, the most joyous! The Sabbath, which is 'equal in signifcance to the whe Torah, s0 that he who Soe ah Sittech hep 20 wor the bale Torch "And call the Sabtuch « delight" (had)-2 delight forthe sul, Sods dl for the bad a delight for thine who are above, dnd a delight for thane that ae below. "Aad call the Sab 'Sa Cal ae st as one vier an honoured gue sod prepares cverything bountenady and concentrate cow's Srtestion en fim. [47%] "not dome coe's own waye, 20F finding ooe's onn pleat, aor speaking (profane) words" (Udy Fer every word tha man speaks whether st be good 'or fad, cause 2 vibration inthe higher spheres, and be who srt the Sabbath jor by ute profane words uses 5am inthe hy doy. When ene hee been cap te King's hanquet he would commis great ecnce apse the "ihe wer agit him nr to coer wither person: the Sabbaths such «banquet. The meet smo be crows to al pedi occfui, With thar 'corresponding vibrations above; on the Sabet, weve, the bration mane be used emily by réigius acs and Al sesaatan (exons) ie 'words, bythe sanctification af the day. Here, however, when Pharaoh was about to start the battle apuinst Israel, the Hay 'One did not wish Fis people to start any movement from below, because the awakening was to come fom above, namely, from their ancestors, the Patsarchs, whose meri torious interoeiions stood before the Holy One. Hence Meacs sid: "The Lord shall ght for yom, and ve hall hold your peace", which means, "je need not utter 2 word 10 'cause 2 sbvation above: the intiative has already come fr there." It may be noted thatthe initial of the words Viet jilahem lakem—"vie Lord stall fight for you"—make + Datt of the Holy Name (ofthe seventy-two leer), as the members of the Fellowship have pointed out." 'R. Jowe and R. Judah were once walking togeber. Said AR. Jose: "We have been taaght that the Name YHVH im hove nations" (Zacher, 3) ? B. Judah roped: Teer nil down ether Ged wil dor them to dic without suffering. In fac, this Name aheavs 'signifies judgement fo mercy, except in ene connection, ue "rue Z0mAN tH taba rnemely the war of the future, of which it says: "The Lord shall go forth asa giant. ike x man of war" (Ise suit, 13) Bat even hee al that s meant is thatthe judgement Weill be xceptonally svere, ad encrey will acl be fused 'with it: the particle "Ae" (ie) has a qualifying eect, shaw ing that the Lond is only compared to a "giant" and to "man of wae"; and although Fle will exercise jkgement. ew have mercy on those whom He creates Ax» rue Loso 419 USTo Moses, Weearrowe 'entest THor CTO Sef ? The siemificance of thie question been dealt with in the Book of Concealed Mystery, and. the esoteric interpretation thereof belongs there. KL Judah 'corsecte this verse with the story of Jona "We read there, Ibe aid that "the Lod ad prepared a rest Sb to awallow 'up Jowak" Gonh 14, 4) Now the word mined (prepared) 'mone strictly "Wo allo 3 4 porben', as, for instance, when 'sara "the hing alloted them a daly provision" (Dae. .§}: 'here tn tht case would seem more anproprite (984) to hive said "and the Lond apportioned Jonah to the fab" 'than that the fh was prepared for Jonah Hlowever, the fact hat dhe fash wan = great hoon Yo Jonah: for once msde, 'vas guarded from all the other fishes Further be beheld 'wocdrous things there. He saw io the fish's belly an open spacelike unte the halls of pole, aad the tro eyes of the 'Gh staning ie the sun at noun. Inside wan 2 precooas stone 'which ihmined all around, and made visite 10 him al the 'wonders of the deep. If this was an, it may be asked, why docs it say that he "ealled out of his action" (bid it 2), sening that he was so well situated > The arwwer t, a Eleuar bas tid us, tat when God saw Jonah enjoying Jhmmelf with the sight, He said "War it for this that 1 Throaght thee mn ete, nel straightway ill the Rah. Them ail the other Shes came round st aod grawed at ite orcas from ali sides so that Jonah found hiaelf wn dice seats and it as then that he prayed "froe out of the belly of heal 'to wi, of the dead fish And the Holy One bearkened nto hs prayer and trough the fh 40 fe again and Yo [i rome from the set and came up om tothe land befor the eyes of ona] seswatas (exones} Pa Lord said unto Moses: Why cries thou unto me 7" (as much to sy. tt stm io address higher grade. vi. the Ancient 'of Days) And this is the significance ofthe wonks. "Speak 'unto the children af Isael tha they go forward", ero the grade they are at present addressing to a higher one" Bor tare rmoe or ray mow, wax OVER THE Sta, xp DivtDE 17_ This signifier "Lae up thy rod. on which is engraved the Hily Name: ssretch out thine hand with the sade 'ther ends" Said R Elaza: "iw it at the od formed sometimes "the rad af Ged" and sommes "the fond of Mow" Ro Sitmcue eeped: 'In the book of R Hiamnun the ancent ss nghty remarked thatthe re 'ames ae equivalet the purpose of te fed i chet case {ing wst p the powers Gnarat (Sigh Juagement Time ia" inne the Let and wich that 'connected with Getwrak. Woe' R. Simeon consioed, unte 'ose wh are deal tothe Iewons ofthe Torah which i 'pclae to them every day. Water originates frm the aide (F Geharah and soncs thee. Nov, therefore. that God 'ese to dry ap Ue water. why did He bed Mines te os Jef hand? Pe newer in that Manes was bidder "twp 2s sad" 0 ey the wate and to "stch forth is hand"

1Bring them tack on the Exyptins through the agency
'Of Gebarah—the two operations being divine. Wnt it (alled eve Sra" © inter caled "deep" (Ex 39, 8). Ths Shows that Gad performed one mince sithie another: Catning te dee canes the eat of the sca so that "ihe lle of Lec went os dey End a the it of the sex" (5H) (8) Amo We YOK ory Turia CHARIOT WHEELS THAT a8 se zomar ut uss 'ey pnave THEM! MEAVILY. R Simeon discouned cx the vers Now 1 held the icing crear (Beet), ond 'eh nt sche pon the earthy th leg create, ch as Jour foes Exe. 15). "Tin vere' he ah, we ca explain

2flows. The Hialy One reveals His dominion and power
inall dures, power which shall never be shaken. He mani- {ested Ha power i the Patriarchy snd paricley 26 Jacot. Now Jaco united withthe Twee of Life, over which death har no dominion, since stall fee contained, emaraing fora it uta all theme who are imperfect union with For this resaen Jacob id not ceally die. He died in = physical 'seme when "he gathered up bie fee ano the bed" (Gen. {ny 33) which bed is myserioly called "the bed of Solomon" (8.8, 11, 7), the bed of the "strange woman" whose "feet go down to death" (Prov. v, 3). But of all the Fathers the Holy One chne Joab tobe the centre of perfec: tion aa fullncnt, ae erie: noo whown 1 have 'chosen (ln 3s, 8} Mack ass this All the supernl bots with their coharts and lightful chariots of celestial speed are jpuned one te another, grade to grade the lower tothe higher, {eh vot coumterpar, and above them alla hay "Living teeing" (lapel) (4 Eck. 1) ts act, and ol thone amerinde of {ies ine and vest aconding wi will and direction, "This tht Living Creature to which ll eyothare linked, 'cach ao to cach, ll moving aad awimining i the sea, 'Sancering which its writen: "This i the arest and wide Pe ee aes Sloe ory oo ed greats" (Ps ci, 35) New. when the whecs ofthe 'es rae ll he beats which mil thereoo do heave and town 2nd air aed waters are mightily sired so that x great storm 'rics; and the fuhes that dwell the depths ofthe ac ae Shirled about bythe vsener of the erp andare ted 'towards te four corners ofthe earth. some to the ext, and 'seme 0 the west, seme to the north, and some tothe south; sd thre they ate cought by thereof fbeomen, 2 they 'each the ocean's shallower dept where the sands ofthe 'ore slope down to ment the brekoes of tet we. At thet time the bouts steer t» course, cher certain cr uncharted, 'bu nty to and heave in one place At asta swift bat subale 4Bb-49e] sesvatau (Exone®) 1» 'current arises amid the tumult of the stormy waters, and 'gradually thek strife sill apd pears descends upon the thet made to play therein id. 26), And all the fishes of the sca gather to their plates. and all the creature reaice 'eer it and the Hayoth of the sopermal fields as jis written: And all the beasts of the Geld play there™ (Job 31, 20). Come and see! The likeness of that whichis bove i that 'which is below, and whats below i also i the aca and the 'Bheness ofthat whichis above is that whch isin the superna '= and whats below isa in the lower sex. As the higher 'xa bes length and width snd head and arms and hair nd 2 ody, 0 also the lower se." Said HU Simeon: "How many chariots there are whose wheels run speedily, carrying the 'Eamework upon them without delay Yes here "God made 'kim drive heavily". We interpret these words ofthe heavenly cuamos, which was the guardian angel of Egypt, and which then was rendered imperfect. There were many others 'dependent on this one, and when i ls its power the lower 'Garioes lat their power, a is writen: "Behold, Twill 'Punish the mukituce of No, and Pharaoh, and Esypt, wth {het gods, snd theie kings; ven Pharaoh and all them that 'ras [4oe] im him" Ger xiv, as} At that time Exype's Principality seas superior wo that ofall ether nations, But a8 'son 2 its power was bruken. the power ofall the other 'ations was slo broken, a» it is writen: "Then the dukes 'of Edoen were amazed, the mighty men of Moab, trembling took hold upon them --° (Ex. x 15) For they were all in Egypt's vasnlage, and were linked with Egypt and were "on ber for ther exstence, and therefore when 'they heard the mighty works of the Holy One in Egypt, they Jeet courage, sd feat and trembling fll upon thers. Very. _as soon as Exypt's power was broken above. the power ofall 'hose wise were joined to ber was alsa broken. 'Phereore it 'sys: "and remmed the he! (ofan) of his chants, not "wheel", signfying that when thie was removed all the charms dependent on it were unable to proceed. Happy are

150rue zomaR 1 foe
the Isracltes who are finked to the Holy One eho chose them to be His portion: "Ye who deave tothe Lard your God, ye ae al alive to-day" (Deut 9,4). He brought them Seth fom the bly scorer that they might be He 'ori, and therefore He gave them His Tora, the holy be, the superna one, which was hidden for two thowsand {years before the creati of the wodid He gave it to them aut of Tove, that they may cleave to 3 Now all the Ssipenal hosts nd charts are linked to one ane, {over lowe 0 higher, wheels within wheeb: and 3 baly Hayoh is over them all, and all the ultitudinacs hosts and powers are unde her direction and contol; when she moves they move, when she reas they re. Therefore when the Holy One, biesed be He, desired to being the hosts of Pharaoh down even unto the depth, He first emoved that 'superal inflence which led and directed al the ether and procipalities When that guardian wat removed. the wthers could not comin cn thei way, abd a8 508 28 thie power was removed the guardian of Ezypt fost hia powcr at well nd had «pase through the Fry Stream. nd thus the duminion of Egypt came to nought. Therelore the Fgypiane sid: "Let ws le fom the fare of Israel e35)" Stee" ht to me rts dere to the sea, the Holy One summoned unto Him the great angel appointed over the sce, and suid: "When I ereted this 'My world [appointed thee over the sea, waking atthe same time a pct wth the water tht they sould divide for My ile in thei time of pend. Now their hour til come, and they must crow the sa Hence i saya "and the sca returned tb his strength", the word ""thano™ (his Steength) sogassting "ihe" (hin compact) And when the Isadites reaches the shore and there beheld the weaves of these heaving and tossing, and lating up thei eyes bebeld

10cle behind them Pharaoh and all his hows, they were
iceay aed heer ei ot te Lo 'Aly the sea sam and fcd™ (Ps can, )- What st it, and ce? It sw the cin of Joseph, the man who 'lod and went outside" (Gen. axa, 12). We likewise ead Hi seh seunin eon) wt the Eaypinn sald "Let we he. Why id sey Bn my pnd endl Epp eee Eapemmernacre 'such is appoinied in the fst one's stead, in order that there 'should be no break in ther service in heaven, (ggh] a8 iis 'writen: "He giveth it (the Kingdom) 10 wlomoever he 'wall (Den. 14)" 'Quite ao F rejined R. Jone. Then he ta Eye ahr ye" shall be that which 12a, he", and of this ever Devad peayed thar it should maniest the strength ofthe heathen ations be made a rough ond {hes domimon be cnded ad tho greatness be eo ow Und all thar power and lors wana, that cry one who Searer unto he Shek} should if up his bend, pereciog the ploy ofthe Lord and Swelling the pene of Hie Kingdom" 'While the two were thar consrsing they sw # man tho carried a bundle oa his store On Feroing him Riya exlameds et wx erry om, since {Reman nay bes eather an peramon, at woul 'rong for ust tevel i hs company." Be Jone, however, Tid xy. rather let wt down here nd wa i he comes {init snc he may bes gret and wine ma." So ey asa THE onan tit io waited by the madside After some time the stranger dew 'near: when he reached then he paused and addressed them, smying: "The way by which youare goings Garesrows, cept {fora large company together, Lknow af different way which 'would be better for you, nd feel incumbent ox me 12 tell you no ax not to transpress the commandment: "The shalt not put stumbling Slock before the bind (Lev. 25, 14) for you are,as it were, ndeed blind in eegad to this road 'and ots-danger, and) may rik yout lives." Sad RL Jowe- "Wess be the Merciful One for causing us to wait here til thou eames by !'So they ined him, and he tld them not to speak tll they should have let the spot. Hie then led them bya diferent ead. When they were st safe dance from the place where they had halted he ssid: "Doce on = time 'to pres, one scholar and the other an ignoramus, posed 'along that road; and the ter rose against the former aad Tiled him. Since that time anyone who passes the spot where 'the cme was committed i in danger of his lie, forall the Tiriginds and fons that Gwell amag the moundains do congezate there and be in wait for passers by, and fill 'spon all thar venture by that way, and rob and kill them: '3d the Holy Oae require the blood ofthat peso everyday. 'The stranger thea began 10 the vere: Ar jet 'hall he (Sowbers) mare = Nab tha dey. he shail shake be 'hand against tht mount of the danger of Zien (Ise. x, 33). Fie aid: "This pasage hat szeady been interpreted By the Satta Dot I shall give you an esoteric of Anion wy wife" (Ex. v=) The agony interpreted, refers 20 the Commmunaty of Iaral, jn which 'Aaron is the "iced of the Tesde", to prepare the howe, 'tw serve her, to lead er tothe King, i order that she may unite heritf with him. From that ime every priest ho 'ministered in the Sanctuary had che same office as Aaron (eo wine Tere! with Gen). Achimcich was 2 great Bigh priest, and all the priests who ministered under him were "fieads of the Matrons", and when they were killed by king Saul the Matrona remained alone without ber friend, he] aeemacaw (ex00c8) 3 'andes was moe 0 mits to er to preparer "boos. 'zat lead bert the uns withthe King Hence, from hat 'day she pated tn the "Left Side", and it has ever been 'ying tm wet fl wpe the world I Bled Sal sad toe 'ms, and che kinewop posed from his ine. and hasards (Bad ayrnde ofLoraces perished Ad the tof that st 'hong over Isa! uml Seonachen came and sured =p again Neb, the ony of prea, te GIy of Achimeiech This "the day—in No", the Etch dey, when the Community of Ise los her fedal "freed". when she 'remained without the "Right Hand" torn withthe "Lal {ore post belongs tothe Right Hand) "Ges of Saul SEE" (Id): Sul mextoned becae be Like the ps and was the came ofthe Right Hand being vprocte frum {he wold. So alo eve: sce that priest wan billed. no we (dares pass th spe, lest he endanger has Ie" Sd 1 Jue 1K Hye: "Did occ ay, pechage tesa gretman ?Then Ihe appbed to him the wend "Blowed be the man that Seda wadon and the man tht ecteth uedentanding"™ (Prot ah spn "Such ae [su] we win fund hee em the a word of sao and were inspired 'understanding to wat for ther! We are of those for sthses more and mese uno the perict day" (ids, 18)" 'So they ead oo. Then the man begm te give an expo 'Stion. of the yene= "A psalm of Duval. The cart is the 'Lord's andthe fulness thereof; the orld end they that doell, there" (PS. XU, 1 3) "Sometimes', e sab "the tite Sof David = puke and sometimes "> peal of Ded What ie the diference F "OF Dand 2 palin" signifies 25 bere, that David sang eneceening the Community of lari 'but "a psalm of David™ signifies Gar be sang conceming Rotmelt The cath isthe Lord's and the fulnes shereel™ refers to the Community of Israel and all the roulinades 'who are stinced to ber and ae called "fulnea". ~The 'world aml they that del herein" refer nthe hrwer work (Gili iret, which under the ais Jere, be ase THE zOMAK UL [=e written: "He wil judge the world (eb!) én righteousness" (Usd, 9) Whether 2 individuals, tations othe whale Wword, they are all inked to this sphere of podgement 'hold, Pharat mbibed fom that source, so that be and his whole peopie perished. Ax soon as this jodgement ss weakened agaist him his celestial guardian was removed from his dorsition, shaken in his power, and al whom be represented on earth fll with bim. This t the siracance ifthe words, "end he tok oftheir chariots whee!" to wt He annulled the power of their supernal guardian, and the resuk was that all the Egyptians died inthe sa. Why inthe Sea? Because the supernil "sea" was roused aes them Sand they were delivered into is ands" Sad Bia "Quite so. And therefore it sys: "His choves capsins alo 'were drowned i the ses of Suph" (the Re Ses) far"Suph" sugges "mph, an end, namely the end of the grades of he supernal powers! Seid Rc Uiya: "The expan "Wt 'ey deve them heavily" (Heehedath), in the verse, 1 = [pref that man receves measure for mesure. Pharsob ase Axo Tux Eorrriaxs (Missin) sats, Ler vs rire Faom rie Face OF TAKAzL. Misnaim here signifies the 'celesial che who was in change of Egype. Sat R Jose: "This presents a dificulty For inasmuch as be was already removed from his domain, how could he parse eacinee ? Dut the truth ia thet i this weateoee igre signifies the Egypt ofthis world, but inthe second half of the verse, "for the Lard fghteth for them against the Exgpeions", the term Mert refers to their Gueftsin om 'ugh Thee Yee thus ameunss co saying chat 2s ther power 'was broken on high, so as ther power broken below, and when the Egypte perceived the orechrw of their 'celestial right and power, they sid: "Let us fee frm the face of Laral. Observe that when the Commun of Issel testis hee isa string among al the legions attached tw i, buch ox high and below, Iere eising above them all For Tera derive their face fooen the body of the Tree of sersid]——_esuazas (ex0008) 155 'Life, and it is for this remon that Txract are attached to that "Tree mere cacy chan she alate asta And when they hesir thomscives the power of all thine who bave waay over them is shamered. The celestial chuettan of Ezvpt Spe Tcl with all mame of hardaip, tt acre 'Sar cred she lower hinge were cred wih im. Hace 'he words of Scripture, "Yor the Lord Fgtcch thew in Egyy. aleing tothe cele cision" 8] Higa applied to the Community of Teel the vene: "She ise the merchants hap; she Eringeth er fod frm afar (Prov. at, 14) "The Community of Hane, be wad, "ceed brings er savatinn from ae, 2 wit, # crt (god that res opon ber, ruagh visch ae ened al {he sercams the Sw into the su. Toth grad they set, 1m be emptied ino the aa once mae, 10 tht thee ould ey Sipegeed Roe Serpe a ples eee up zona sit ine cerery way to keep the way of the tee of life" (Gen, mt, 33)- Now, what is "the way of the Tree of Lile" ? This is the 'pret Matrons who isthe way tothe great and mighty Tree (OF Life, Comecting this its writen "eho the bed which {if Solomon's; the three scare valist men are about tof the valiant of fare!" (SS. 2m, 7), namely, the Supernal Iara. "They ll hold swords" (ibid. 3), and when the Matrona over try all une with her, as ie writen: "and the ange of God, which wet before the camp of Israel, removed '20d went behind them' (Ex. x18, 19} Ie, then, the Shekinah 'aled "the ange of the Lord"? Assure ! For thes said K. Simeon: "The Holy One prepared for Himelf a holy Paice, 4 supernal Palace, a holy City, 2 superna City, which called "Jerusalem, the bay city'. He who wishes twee the King, rust emer though this holy City and thence take bis way to the King: 'this i the gate of the Loxd ito which the righteous shall enter' (Ps. cxvat, 29)" Every message which the King wishes to send out is sent though die Matrona, and, conversely, erery memage sent from the lower spheres to the King must fest reach the 'Matron, and from her goes tothe King, Ths the Matrooa is the messenger between the opper regions and the lower. For this reason she w called "he angel (memenger) of Goa". tay be ased, is it eansenant with the dignity ofthe King 'hat the Maton shouid declare war for him and receive pettions 40 him? The following parable may explain, 'Xing married « noble lady, whose worth he extcmed 20 Inigily that in comparson with her he regarded all other 'women 25a mere vulgst herd. "What shal I do to honour hher? be thought. "T will give her full enetrol ovee the palice and over my whole household I" Sa he made a procia- 'mation that all the kings business should puss through the Trans of the queen. He also handed over to her all the 'wespans of war, al is military advisers and general all his 'pla, and fadeed all his treasures of every sort, and said= "From now anyone who winhes to speak to me must first smue known his suit unto the quem." Similarly, the Hay One, blemed be He, cut of Hs great love for the Com- smamnity of Tere (represented by the Shekinah) hax entrasted resid) sesHauan (x00) ast 'ations w be of no account is comparson with be. "There are threcsore quects, nd fourseore coacubines, and virgins 'hour number; but my dave, my undetled is but ne" '1, 8g). He resolved that His whole hovsehold be From now, he who wishes to speak in Me 'thes all frat make Known kis concerns to Thee! Hence "the 'God went behind them." Why behind them ? Ie face all the grades of fighting principalities and Ht

25iis watten, in the Song of Deborah: "The river Kishor
'gwept them away, that ancent nver, the river Kishon! (God. 6,21), And in the futare all of them shall be delivered AND THE MELAR OF THE cLocD REMOVED FAoM aE- FoRe Tika AND stoop arisxo Ties What was this pillar of cloud ? R. Jose said tha it was the loud which i 'always seen with the Shekina, the coed anto wich Moses 'entered (Bx. xa, 18). R Alia sad that it was that whieh 'supports the Zaddit, coming fom the ete of Grace (Heed), 'whereforeit went by day, whale there was another coud which sweat by aight and was called "pillar of fie""? R. Simeon it ie roman it fs ssi thar the pil of cloud by day represented Abraham {Gteryand thelr of fie by nigh, Ine (Sere) bh Seats beng sited i the Seka, ugh the agency Sf the grade mentioned by RAB. "The word "remored, fnthisscteno' be si, "npc ta there was arene from Grace to Severity, forthe Sime had arved for the Tiny One to dothe Hemlf wth judgement" Ke Seveon fortes sid that the "Mona™—the Shek them ler fulnew and erection, manifesting bo atributes and Rpecening in bese eeny-suo bly Nome {othe theodore! In vie of theft order of eter, the the here with te get of Grice, shining with tte respindence of the ight whch the Superal Father Caused toshine for hein vite o the accom she adorned 'herself with the implements of war, expressing Severity, and ey "whips of x, comming eet te Boece Mec "The thd onder ofthe leer rersent He i gumenes of perp, the slocomest af he ily Sipcoal Father, Sedeeed "lenny" (Teper) which ie commentated tothe aly Som (eth ser Fenn the Teragrenmatn) in seventy crown from these of the Father (Vad) and She Mather (1, We hve bon tmght that rom te sede ft Grace there a seventytwo wines: fom the sie of Soretey sce ten echo: foo ie ele ot Bese, screeyio colors of pizy_ fo the Wratsendent sphere yal ned ns thc tie formate Hel Ne the mystery he Divine Chri Here (athe the verses, 'erm (19) it to be written straighy, forall ts inital letra se found in Hesed: the second verse (20) is to be writen backward, forall ts seouad letters are found in Geburah; 'opti Dovne Nie of tres in try wed pedacn, nak (Senbned scoring ram mle, ew thar seat ne ht of the seme the eal nen seen eet secte chch te Cotsen neces meme superna! ely crowns: Whea thea rach Hi the Faters cromnel and thre & completes. Then the Marona, i this cletal procession, is crowned by them Sid is cadowed vith the power futag from al of hem." Said. asa: 'When the Irate eocamped by the sea fs many hos, [52] any arms, may cng, above Fs [eelege: ee iccepatdr pagan frafed uate Ca Land The wa wos sory, fa wares el, behind them were all thine host, all thor arma of the Egypt and above them wer al ote crea fy and {hey begun cry to God. Then "be Lord said unto Noes:

160we z0nan nt fed
'Whe eriest thou unto me ?" Then the Most Hoty Ancient Ove appeared, sad Mercy vas manifesed in all the upper sword and all rhe lights wer it" R saa said: "When the Tights were it the Sea begat exerci supreme yadgemeets. sd the upper and tower beage and powers were delivered tino ite hands" hence the expression, "as dificult as the dividing of the Red Sea", because thi depended oo the Holy Ancient One" Suid R, Simeon: "Theresa certain hind fom earth for which the Hoy One. blessed be He, docs many things: when she eres He hearkens to her afficnons aoe delivers hee When the world fxn need of mercy, of wate, 'he Gres aloud and the Holy One answers he prayer. This Jn sienied by the vere: "As the hind. panteth after the 'rater brooks, so panteth may seul after thee. O God (Ps {un 2) When she s about to beara chald and sin dificult, he pats her head between bor knees, and ens bitty, and the Fly One eras 3 xerpeot which sings the plse_ and Saruphteay debrrence comme to ber Sumncon, Bower, {eddod: Io thie ancy, "thes fast fer atk wor tempt the Lond 'Tavs sue Lose saven Ienann 5. ame Tanase aw rut Ecrerinn(s) DAD. God showed them Egypt's Axp [suas saw rue cavay mano... R Higa aa: "Here was the Sapernal Hand completed with alls fingers, sand the Left Hand was fochaded ein ite perfect man 'esotion st mast ever bein the five fingers of the Right Fland. Foc we have hee taught that al included in this 'igh Handa al dpe pn at is wt, "Tip 'ight and, O Lard. i become glorious in power: nO Land tah Sched pest sey Ud 8)" JR Isiac said: "No ane ever hardened tis heat apuinat the 'Lord tm the seme dearce st Pharech." Said R. Jone: "What 'of Sibon and Og ? Were they not equally hardened ? R. Tse 'armweered, that whereas they hardened their hearts agsinet {sh ed wen Go ne by me of i Crown fn Vie demyeth the plot tad the wicked" [se] for the 'ighacor te then pied forthe put ofthe wicket ae ithe weten: "He nad the ange tht deren the pope, i YHVE, whose woice 1 should hear", and he dewersed ishmest; bur L have not dane anvehing of the kind, way 'Should 1 have such a fe? Far st was him that fe i Twniten, "He that feared the word of the Lord among the sercants of Pharsoh «7 (Ex. 1.22)" "Axo Denar sa THE GHIAT MAND. AND THE PEOPLE yeanen tz Loup axp sriitvep ts TH Loxo xp bz site Z0HAR 1h Ine 'Moses nis seavanr. First they are called "lara" aod then "people; why ?R. Jab aid: rac bere refers {othe patrarch Jacob, who, having come with ts children to Egypt, and having suffered the bitterness of exle with 'them, now actually sa, although be was dead the 'wrought by the Holy One, biewed be He. The Lord aid {unto hima: "Arise and behold what [azn doing for dy chal ren' abe, bow 1am bringing them out ofthe catches of = righty people" This tales with what R. Jose sid, at 'hen the Ibracites went into cxie to Egypt, fear and {tembling came over Jacob, so that God had to say tim: "Fear not to go down to Egypt" (Gen. xix, 3) Even then the was sill afraid Jest they might be exterminated there, so God resssred him by telling him that He Himself would se down with him to Egypt These expremed his far 'that he would not be buried with his fathers mor wteess the redemption of his children and the mighty works of the 'Lord, Then it was that the Holy One prom im "will ao surely bring thee up again the emphatic expresion 'that Be would be Gr brougit up to be buries 'pehbahen and thes ain wae Be fund an ed dition of tin wd "Hleomae he lved thy fathers . .. he brought thee out in bis spk wit his nighty power cut of Egypt (Dest ¥. {37}; "am hie sight" refering to ood. According to RL Hezekiah, however, "in his sight" (it. countenance) refers to Abraham, of whom teas that he ell "om hs countenance" 'when the Lord announced to him the bth of 2300 (Gen. it, 17), because i es hard for him to beheve thet 8 mat of his age could be father to a ncwhorn son, and the Holy 'One had to reasnire him, revealing to him that he wae destined to be the father of a grest nation: and therefore, 'when the children of reel went out from Egypt in vheit Trynads, He ler Abrakam ew ther progres Re Abba seid 'thot all the petrarchs were witneacs af the redemption. Blea finds this indicated in the above vene: "in his sight refering to Jacob; "with his power" to Iaxc; sad "greet" indicating Abraham R. Semcon added chat it i always forthe sake of the patriarchs thatthe Lord redeeme Awe stant s4w Tie GREAT HAND wnten THK Lom pip urox Tue Eavrriass. They had seen how God 'ad smitten the Ezyptians even before this but oxly sow

4they bald the Hand of fl Sve gers which hand
called "gest" because # inclndes ether "five Sogers", 'namely those of the Left Hand, as we have already made dr, and cry "ine" smelis many Divine poe. sod signs, by mane of which all the grades of uml Celestial powers were brought to nought and itis of this 'har the Inraites had 2 revelation 2 hut moment by the ses shore.

Axo vier seLieveD 1% THe Lone. Was it oaly then 'that they believed? Do we not read that "the people bdieved™

'orld subsoming ia self all (the emanations). From this Jower word fasve punishments to mankind, and through inh * Saltash

ie me roMan it iss {ako God did wonders and miracks for Tere And wc tho mold was arte to perform nender, the Egyreane

Seliverance was wrought for Isic. Hence the words, "ye Shall ce them again no tore for eve" ('ad "alm, it unl

42world), meaning, ye shall aot sce them unt that world
'be roused, and they will be delivered to jadge- 'ment; and as soon a that took place "Israel saw Egyptians dead upon the sea share -- and they bebeved ix she Lord and Mones His servant" 'Se el ft nk spr fm abe, that the aly apt 'Si nue fh t the wold thmogh bam a fro she Feprocnatee of the ey Fath, When the four arved bas riaere dpe ee phe hari 'Gccend ino hn world. God heonght forth & ely apt Foon depth of sepphicc mar whch tes bien sed crowned i woth crowns aed ilomined with two enied ond fret fh atte ere lon se ave one eto charge the mba of Hs wn Hose feist withthe ore hundied and scwentythree eye. Then He cowned yet apn wth five zon ech of whch scant and thmined » howd wort of gh se ings seed inthe secret tees of te ody and hghe King Then the Holy One led it Gough al the fpf splendour of he Garo of Eden, and brought Hie this Reng all the keys of the King and appeited him the 'SSthfal weward of the Houscholi The leter He drew magh jeune him was tecrows. Then the spat descended 'hikren of leat sneha they began 0 ing" Tans sang Moses ND THE cHILoREX oF Issue

165THE ZOHAN Itt ue
'u1s sone UNTO Tux Loup, Suid R. Abba: 'I have 'cxaminedall the songs which Inrael sang unt the Haly One, and I find that all of them began with "when" (ax) (CE Jos x, 13; 1 Kings vm, 125 Num. 0, 17) The reason for 'this is thet all the wonders, and all the mighty deeds which 'weve done to Terel when the Fight f the Hoty Amctoct One shone in His crowns ae engraved in the letters Alcph and Zain! 'Then there is song, the song of all sides. "Yash" "proves that the righteous ofthe past =ge, although they have entered into the highest regions and are united 'with the "Bundle of life", will all rise again in bodily form 1x the future Redemption And why ? Ave they not already 'bound up with the "Bundle of life" ? Why bring them down earth again ? Let sseewer. It has plewed the Haly One, in former time, to 'end down te earth theee epints and soula whe belonged to the highest supernal grade Should He act chen lt the spurts ofthe righteous men come down aguia in the futore 'when He will make the crooked straight (Le. redeem the 'world)? For, indeed, "there is not 2 righteous man upon 'can that doeth good and sinneth sot" (Eecl. vn, 20). And 'even the Snless ones who nly died because of the "counsel + gh setae he ft Sepheah and Zane the arene (ater ste 'Sou me whem te ia te Cometh St phe Sa oe oe ch SA ee pe == & i fr i & ese] esuatag (exoncs} i 'of the Serpent" wil arine sod be ooureliors tothe Mem "Moses and the chilren of Isc] will sing this song" The 'ame is implied in the words: "Ac in the deys of thy gong (out of the land of Egypt will I show unto him marvelous 'things (MBeah vn, 15), where the "him" refers to Mases. 'Also: "I wll ahow him the salvation of God (Ps. 34); "E 'sll show him my salvation" (Iie. 3c, 16). [548] Mines and the children of Ierael will then sing' "Unis soog unto the [Lord the song of the Mtrona to the Holy One, besed se He We have heen taupe that wemry one whe gs thie 'aren aly ih wor devon will be wey ving that & to be, for ic refers both to the past Sexes ea acee ees eee amen ef Gath and mysteries relting to the days of the Mesish. 'The Shekinah will sing ths sing to the Lard, became te 'King will recive Her with 2 radians crantenance. R. Jone 'id that the Sbekinah wil praise the Lord forall the ence 'emtion of ight and holiness which the Holy King aball direc towards her. Said R. Judah: If this s the sone ofthe 'Shekimah why docs it say that Moses and the chldrea of 'aed camg it? Blessed were they that they knew how to praise Him fr all the power and might wbich the Sbetinah fecrives and shall receive from Him, the Holy King Aeserding to BL Abbe, the singing st tebe directed, eat 80 any of the cmanatioes of the Deity, but tothe Holy King in "His very essence, 2 it ays, concerning the song of Manes sed the chen of Incl, that they sng "we he Lond 1h Joe ssid that the words "this song t0 the Lord" refer 'w the "river that ives forth from Hen" (Gea. 2, 10), 'rom which al the abundunce of oil issues to kindle the Tighns; whereas the words "I wil sng unto the Lord" (lid) 'efor to the Supernal Holy King. Amp SPAKE, s471Xe> this repetition denotes that i is to 'be sung in all generations in order that it should never be Sorgoten, for he who i worthy to sing this sang in this FB th seh rsa ov Se Kale i ier eee eee

168'Yme zouan 101 (sab-sse
'world shall be worthy to sing ij the world to came, and to decare praises with it im the days ofthe Messiah, when the Community of Irae! will rejoice in the Holy One. Saying" means saying at the tne of the Exodus, saying when Inrel wae in the Holy Land, saying in eile, saying 'when Teac will be vedeemel, saying in the world to came. TWILL $1NG UNTO THE LORD. As stated above, they spoken the name of the Shokinah, hence the singular "To the Lord"—to the Holy King. For highly exalted is He (gavk gaah)= He ascends to be crowned with His crowns in 'order to dispense blessing, and perform wonderfl works, 'and te be exalted in and thrugh all; ext! in this world, 'eae Bkewse in the world to come; exalted in erder that He may eroven Hienself with His crows and be gheified in perfor joy THE HORSE AND 1s RIDER MATH ME JHwOWN INTO THE SEA. The domiaion below and the dominion above, which are bound up the one with the other, Ihave been delivered to that great "Sea" and that great "soverignty for punishment at we have been taughs thatthe Holy One does sot exercise judgement below until He hax one so above nn the eelewialvepresenatve of the particle fat, 28 i says: "The Lard shall punish the hist of the Ihigh ones in the eight (beaven) and rhe kinge ofthe earth vypon the earth" (Iss. xxv. 21} RL Judah said: "On that topht extreme seventy was fond, for the Matrona atked that ail the hoets below and all the powers above should be <elivered unto Ber. And so they were" cred hast laid thine hand pon me (Ps Ceex. §). 'He said: "How greatly is st incumbent on the children of 'men to wlotify he Hily One, blessed be He ! For when He created the world [552] He looked on an and designed to make hie to rule ever all earthly things. He veas of dual form and resembled both celestial and earthly bongs. The Lord sent him down in splendour. so that when the lesser 'creatures beheld the glory of his wate they fell down before him in awe, a it says- "And the fear uf you and the dread 'Wf you shall be upon every beast of the eafth and upon every sa) rswracan (Fons) 169 fore! of the earth" (Gan. 1,2}. The Holy One brought hia io the garden of lis own planting, so that he might guard take the sal? "From the cmanate" Thus R. Dac. Said R. Judah: We learn this from the were» "Let the earth bring forth the living sl afer ts kind" (Gen. 3). "The earth ics the place there the Sanctuary stood, and "living sou refers tothe {lof he Git man" Kiya said: Adam ew more ofthe 'pera wacom then the anges above: he war able to fenetate it all things and to bein closer uason wah his of Eden w till the ground" (Ui "The firs man consisted of male and female, frit tw make man in our image afer our Hkenem" (UNE, 28), thick inate tat mle and female were orginally created 2s one and separated aferwards. When it ayn, "the ground. from whence he mas taken" (I), the ground' represents the femiine principle, and the Hly One assoviated with {ie to create man" My sraioru ap sone 18 Jan. R. Jose said: "The Yad and the Hé in the Divine Name are mingled, snd one is contained in the other and they ae never separated, being forever united n lve, being the source whence emate all those steams and spriags of blessing and satisfaction to the universe. The waters ofthese springs ncver "deccive" (Lea. twit, 12) Hence: "and He became my salvation", since for this purpose and unto this end the Hoty Ring reveals His power bdow, and the Right Hand is moved to perform marvellous deeds Tansey Goo ano I wins Mate win 4 AMTATION: Jue Goo oF My rarwam, aN 1 WILL EXALT MIM This is my God" refers to the Zaddi, from whom blessings fmanate on the marred state: "and! 1 will make him 3 Ihebitatioe" in the place where love ie found, namely in the Sanctuary. "The God of my father, and {will exalt him swat ssid by Monee (the Levite) in regard to the supernal Sphere whence the Leyites derive, 30 that in this way there should be symmetry and pecfection in that place. RL Isaac said that "and be became my saleion" refers w the Hialy ing, ain las. 0, 2. [558] He Hezekiah interpreted the verve: frjend lveth at all 'times, end a brother it born for adversity" (Prov. 2x0, +7),

2follows. "A friend" is the Holy One, of whom it is
'written, "Thine own friend and thy father's friend, foreke foot" (bid, nevi, 10). The Terelites are "brethren and fends uf the Holy One, and therefore when their enemies "His fiends suffers tribulation through his enemies, she Holy King ie rowed in Hie auengt co avenge him; His power is Holy Ones and sang prance to Him, saying: "The i ty God and L extol Hitn; the God of my father and I exait Him", "Vet man can and must elt Him in the sense of waiting in 'hia mind all the atenbutes in the Holy Neme, fr hist the 'supremest expression of worship." TR. Judah iat one day st the feet of R. Simeon, and he began: 10 expound the following vene: The voice of thy ca 'Tae 20MAK 4H bet se altcether Seatchimen", he sal, 'are those who "watch for the time when the Ualy One wil build His House once agin. "The eo of the pat tme "ied, where we slid eer suave pected the future "all ft somes theless that thew as fiftd up his vice in weeping and lamentation over the destrassion ofthe 'Temple tall be sethy to be 'hated ainong those ef who tans "Uhey shal ng Sogster", and to enjoy the piviage of Behalding the oly One when He shal iehabit is House once more: The swords "when the Lord reas (}o) Zion ae be under 'Mood ae meaning "when the Lard Binge tack Zace™ Fer trhen the cathy Jerwalem vas destroyed, td the Con Ihuniy of lore! was seated over the face of he earth he Holy King drew Zion up to Himself and strech it oat before Him, Because the Commortyof lal ws bansied 'When, bencver. the Conmmunty of Irae hal be restored. the Haly King will estore Zao to place, to asst if snk beri peer bli: aed the children of feel wl sng: "hese my Cad, ond {have prepared or Him an haaton = 'Comezning ths sis writen: "This is the Lard, we have seated for fam let ube lad aod rece hie mlaton'™ {isa exe. gf mening, Besally, "is His own salvation" 'Tne Lonp iss stan or wan, rr Lomp 1515 wast. [RA refered in commecion with the verse ta the word "Therefore it st ssid sm the book of the wars of YHIVH: "Vaheb in Supha, and in the bros of Aroon'" (Nur 2, He ssid: 'liom anucuwusly shoud one ponder on each Jord ofthe Terah, for these = not « single word in it whack bors ot conta altenone tp the Supernal Holy Name, me

2word hich docs we Contain Tmamy emjicricn, mats
aspect, many mets, many branches [sba} Where now this "boul of the wars of the Land"? What is meso 1, 96 comme, the Towsh, for, nt the mmerabers af the F hurve prented owt, he who & engage in the Pattle of the "Torah struggling tm penetrate ito het myers, will wrt "Acces the mest, th pe Zine Yer cal aesmatay (txeoes) ™ 'from his struggles an abundance of peace. Al other wars involve strife and destraction, but the war of the Torah is 'ene of peace and love: "Vaheb in Supha" may be read "ahabah becepad!. "love 16 in ber end, for there is 80 Jove nor peace like thin The word "book" is wed, and not "vorah" 3 we might expect. foram esoteric reason, viz tht 'here is « divine sphere called "Book", as it says: "Seek ye 'out of the book of the Lad and read" (Len tax. nf), 0 'whch all the miphry works of the Lad depend and from 'which they emanate With this, God made war agunst 4 'cecum aphere atthe cad (sop) of the grades called Vabeb. (Got shoo fought agpin the "henoks", he subedary 'pecipulities attached tot. Me waged war from the region (Gllnd "Arnon, which isthe sphere ofthe sspereal mantal 'union! which i sever diuolved. Therein itt rooted and "pprends is branches to make war every de and mei {festgreat and glorious power. Wea the mighty works ofthe 'Lael ste round and His haties begin to be waged. bow 'mans celestial warriors are stirred up 10 do mareal dds fon every side! Then swords and spear are berted, and 'mighty deeds begin. The sea grows stormy and the wee 'thereat rise mighrly, and che beats tom on the ening 'waters. Then the fray commences with canpults ance, (pwerde, sd arrows, sed the Lord takes command of Hie 'Roms to condact the Parle. Woe unto those azamit winct 'the Holy One declares war ! The Lord is 3 man of war." Frum the leners of this pha lines of butte are formed apes the tec, che cacoics of the Led. These beets {ie known w the initiated, as has been explaned elerwhere. {time v9 come the Haly One, blewed be He, wil condact 1s stupendous warfare againet the heathen tations, to the {pbry of His Name=~Then stall the Lord go forth and Fhe 'xzsmst Dre nations" (Zech, stv, 3); "Ths will T magnify 'mif and 1 will he Enon in the eyes of many nations" (Bek. saver, 23) Puesann's euauiors xp ats MIGHT ME CAST INTO 'TaL Se8 ANN THE CHOSES ONES OF HIS KSIGHTS WERE a a

4THe ZomAR 1H [ste-586
pxowneo 13 rile Reb Sea. R Judah sid: When the Isadites were about to etss the sa, the Holy One sid to the angel who is appointed over the sca: "Divide thy ster FW 2 mtbr angel "So ha My ike ay {rms thtauh." "Do they really desrve this Sa Ne weed "Wie he foe Stree Eee do and the Egyptians?" Sid the Holy One: "I made ths 'ondtien wh the sea wheal created the weld!" Thereupen Ue evereed His power ati the wate were ped up, here> fore tis writes, "The waters saw the, O God, the watere 'aw thee, they were afraid; the depths abo were tvoubled™ (Ps. sawn, 17) 'Then He sid to the angel- "Extermimate Al hose hows", and st then covered them, 2 says "the 'charts of Pharch and hs hat he cst nto the sea™" Said K, Elza: 'Beholl, how many chenot, how may host, the Holy One has formed above | How many camps, how many divisions! And all of them are [si] kaked to 'ne another, all are charon one 1 awther, manifold pradc, (Gren and yt arsed! rom the left eide the hares of the nbeiy precedes rc up. They ako are linked oe with the cher, grade to grade, the preset of them being, 2 we Ihave already pated out. "the Brthere of Phacioh wham the Haly Onekiled.Allofthese unbely powers are Severed 'uno the jdeement of the King. the which called "the rat sea", io rder that they may be uprocend each i bis 'own grade, ad be umerly cat down. and when they are 'oben above, all thar councerparts below are also Seoken and lot inthe "lower sca. As to the "captains" (alsin) 'who were drowned inthe Hed Sea, thas leads been made 'Sear that all hae grades consot of tre (slot) sites 'ash (rao and ce, the tad, corresponding 1 the holy trad 'Showe) They were all deere nts Her (the Sheksnak') Ihand, that their power might be broken. AN the ten punish 'ent which the Holy One brought on Egrpt were achieved bby the power of one "hand", forthe "left hand" is inciaded ia he igh, the ton Singers forming ane entity in correnpen 'dence to the Ten expresions by which the Holy One Gengared. Then came 2 punahmest which war equal 2) the rest. that of the sca! "The last one was the hardest" sti-sre} sestatag (exoovs) ns (Gs. vam, 25): And in the future the Haly One will deal 'sieaaciy with all the hems, princes and chicfuins of Edom (ome), ast is written: "Who is be who cometh fora Edom, 'with dyed garments from Boerah? I that speak in rightewse 'Bess, phy to sve (Kn Lam, 2)" PuAssom'scHasiorsixp M1GHT WE CAST INTO TaE "rea. Rlaaee referred to the verse: "When he otiereth hie 'voice, there #3 make of waters in the henvens" Jer. X13), and suid: "According t0 tadtion, the Holy One 'created seven Sexvens, and in each heaven sts and planets Sed. Arsbet io above them all The length ofeach hewnes Je woch hat it would tate two bundved year to traveme, dznd the distance between cach heaven and the next would 'ake five hundred years to traverse. As for Arabot, one would (penl one Und re hundred yearn to ever 2 wtole Seegih, and the wlfisme number for trvermng is Sera. Allthe heavens are Highted from the radiance of Arabot_ 'Above Arabot is the heaven of the Hayeth, and above this {er sphere another heaven biginer then all, asi 8 west" "And the bkesew of the emament upon the heads of the 'Bayoth™ (Ezek. 1, 22) And below there are many charts 'a the right and and atthe left, of many grades, each with its own name. And beneath them are others, smaller and 'yet more waned, which are the smallest ranks of this celexa! but unbaly order: as it is meinen: "The seas great 'small heats snd grest are there (Pa. crv, 25), 28 me hive 'MBrmed, thet on the left side below there i 2 ruler, the "other ide", attached to thone above, but they are crusted 'by the great holy power, according to our mierpretaion 'of the word, "Pharaoh's charts and his might he cast into olen 'Tay nic saxp, 0 Lono, ctosirien x rows.

1Smean a "ln the tour when the morning breaks the
'lid (Shek) rcs an sarts fom her pln sn orcs to center the two hundred places ofthe King. When # mae 'Sues [spe] he Torah in solude might atthe heut Tee the Sach wind apenas op ad the Hind desires toe

16crue zeman itt
stir, he is taken with Ber tate superna reals, o+ appear before the King. When dawn brightens and he restes his prayer, and unifes the Holy Name in manner due, be is 'eneseled with a thread of grace; he loks into the firmament, nde ight of holy kmewlode rete upon him. As the man it 'adorned and shrouded with Tight all chings tremble before him, for be is called the son of the Haly One, the som ofthe King's Palace: Concerning hin itis wets, "The 'Lord i nigh to all who call xpan him, 0 all that call upon him in truth" (Ps cay, oS) The words "in ruth" Rave 'the same significance a inthe verse, ""Thow wilt give truth to Jacob" (Micah vit, 20), "urath™ here meaning the full [knowledge which enables the worshipper perfectly to unite the leners ofthe Holy Name in prayer, whuch is indeed the 'rue ervice of the Holy Natne. He who knows how to unify thus the Holy Nave establihes the one, the peculiar people fn the word, ast is writen: "And who is like thy people 'see, one people on earth? (2 Sam. vtt, 23). Therefore 'ation, so that these above and those below may be blewed. And if 2 man comes to unify the Holy Name. but without 'proper conceotration of mind and devorion of hear. wo the (ad thatthe aupernal snd terrestrial hosts should be blessed 'hereby, then his prayer is rejected and al beings denounce 'him, and he is sumbered with those of whom the Haly One said, "When ye come to see (reading liveth intead of leracth) my countenance (pawim, lt- countenance), who 'hath required ths fram your bate, to tread my cnorts?" 'All the "countemunoes" ofthe King are hidden in the depths of darkness, but for those who keow how perfectly to unite the Holy 'ame, all the walls f darknes are burt asunder, and the diverse "countensnces" of the King are made 'manifes, and shive upon all, bringing Blessing to hexvenly and extly beings. He who comes to usify the Holy Name tort do me form Un se of such (eh, = ae fo the ss tue owas itt ba 'He ala lost because His spowe, the Community of Taael 'as pared from Him, Thus the Rightovs "let more than Sil Moreover, concering the te to be, which isthe time (Of the Mesuah, it writin + "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, behold thy king 'cometh unto he a righteous and saving Rsmoel(maea")" (ech. 14, 9), 10 does nok say "meuhia" —sning™ oF Seviour", bt "aotha™—"being aved, erally. 'Tay siour sawn, 0 Lows, ctowisten sx rowen, 'Tae form "ne'ddan (gloried) imirad of "eeddar™ ssaggets a plural, referring abit does tothe joining of the Tt aod with the Right Said R. Simeon: It ase have 'explained, Just as man was divided phyxcall, 1a order that he should recive a wife and both together form one bods,

0the Right Hand wos dieided, a» t were, in order that
the take unto tsif the Le and beth become one. ad 'therfore ita that God amite and heal wath ae andthe mame Vind. Note tht this whole song has 2 reference both to the tune of is camposiben and tothe firur; hence i docs Oot sar "hath dae, bat "dashes" (ra, i. will dash). be 'when the Mesah sal are. The same splice tothe follow Ting vere: "I the floc ty majesty tbs ml verbs (taker) thie opponents; thou wt send Forth (esha) thy 'wrth; twill devour them fike seule" Thus the word, Thy rit hand, O Lord orf i power" eer to tit 'ime, to this world; the words "Thy right hand wil dach the cccimy" tothe time of the Messiah; "In the fulness of thy 'mupsty thos wit overthrow thine opponents" w the time 'of Gog and Magog; "Thou wik send forth thy wrath, it will Sevour thes like stubble" to the ume of the reurrection, ff which it say, "ad many of them that scp ix the dst 'fShe worth shall sake, some to everbating ie, 20d soune to shame and everiing convemye™ (Dan ti 3). Blowed _ac thon who willbe etm the world a that time (And whe Wil they be? None will remain. escent the circumcised 'ho have acrpted upon themselves the sign of the baiy covenara and have exered ita this buly covenant i ta two shel pesmacay (exoDe4) = (paras weave posted out and have guarded the covenant 'contact with an alien sphere. These will remain aad 'heir names wil be writen "to life eterna, ant anges ""Aned shall come to pas that be chat i left in Zion, and he that 'emsaineth in Jerusalem, shall be called "boly', even everyone that i written to life iv Jerusalem' (laa. 1, 3) "Zion" and 'Jermalem'" symbolise the two grade: (Founditne and Kingdom) into which he wo will be circumcised shall enter. 'Sech shall remain at that time, and the Holy One, blessed [Re Hie, will renew the world wath thems and rejeice together wih them. Concerning that time it ia wnitten: "May the ory of the Lord remain for ever: may the Lord rejice in has works" (Pe. crv, 32)" 'Biya coce went to visit R. Ekeasa, whom he found with R. Jom the aon of R Simeon ben Lekunys, bis father- inlin. As R. Eicarar nised his bead be noiced R. Hira 'Sind the ler: "What + she somiag of the words, "Her 'ways ate wars of pleasanmess" (Prov. it 17) ? He replied: "How foolish are the sons of men thst they neither Laow noe herd the words of she Torah These wards are the "exe" bby which one merits char "plaszneness of the Lord" of 'which the Balmist speaks (Ps say, 5). As we hrve pointed 'owt on nother cccanon, the Torah and her ways emanate from this "pleasantnes" Said K- liga: We have a trad tion that when the Holy One, biessed fe He, gave the Torsh '0 lsael a fight shone forth from that apbere which s called Speceeetnest 0 ight wherewith the Hoty One Guwecd Hinself, and from which were ieradazed all worlds, [58] all Srmaments, and all crowns, and concerning which i i 'writen: "Go farth, Oye daughters of Zion. and behold king 'Solomon wth the crown wherewith his mother crowned 'him i the dey of his epourals. nd inthe day af che gladness cof his bear" (5.11, 1). Whes the building of the Temple 'was completed, the Illy One, beset be He, crowned Himself with this cen and seated Hirmelf on His Throne. But since the destruct af the Temple ie hus net donned this crown, and the "Plessantnen" je toncened and biden" 'Seid R. Blexar; When Moves entered the coud (Ex xu, ie heal Sacamcsin nd the pk Sling a oe se ce roman it bse 1). tikes man wavering he repon of the Spr, «esi sea ange, whe ware, ccordng to tradition, 9 Kem Sed whe i» sppentedpuardan and chit over teh thousand! mesenger, sgt to stack. him. Thereupon 'Mess opened nie sth an tered the tele leer of he "iy Name ch the Hely Onc had agit hima the bas, {dthe angel depart fom him to 4 ditace of twee Chowsand parsungs And Moves wad in the mit of he 'Sout, ns ees taming Ine cle fre" anoter age trethitn, grester and more eminent than the fis same, cording to tation, is Hacraniel. and he inact above all dhe other angel nd clea eons, yea ven removed {rom them by 4 cance of ere than and ety mapas ff gasneng and his woe, when be prota the wl of {he Lae, penetrates tagh two banded thousand mae 'thou pow afrighted beforeone of Myservants "When Meses heard these words from the voice of his Master, he too 'courage: opening hic mouth, he uttered the Supreme Name fof urventy-fwoleter Atthit Hadrancel trembled, aad deew 'near 0 Moses and cred: "Happy ince & thy ht, O Moves, for that thou hast been wouchssfed knowledge such 23 is esied even to the supernal angele!" He then went alone 'woth Mones unal they came ta mighty fie belooerne toa angel whose name is Sandalphon, and who, 2s tradition tells {s,m removed frum his flow angel through the magnitude 'of bie splendour by = ditance uf Boe hundeed years and tho stands behind the "curtain" of his Maser, and out of the pravers of laracl weaves crowns for his Lord and when such 3 crown i placed ca the heal of the Holy King. He removes brat! upplicaions and all the Beavenly honta bein to trembles awe, and to shout= "lewd be the glory cof te Lord from fi place" (Ezek. 1, x2), Suid Hadeasiel to Moses: "Moses, 1ca8 0 longer be with thee, lest the 'sho 584] sesnizay (ex000s) th 'poneral fice of Sandalphon burn me". At tat moment 'Mower began o quake wth mighrr dread, bute Holy One 'wok bold of him and made hitn xt fefore Fim and taught 'him the Torsh and spread rer him the lance of tat "plasantncss, 30 that his countenance shone vn al thse 'Stmamente ad all the tots of heaven trembled hearer 'when he descended with the Tor. When the Teracies 'Smite the un of the Golden Calf below the Hal One took aay from Moses me thoes parts af hat splendor, andthe supernal anges and al thaw hosts came to burn km. 'When the Hay One said to him: "Go. get thee down for thy people. have corrupted chemeclees" (Ex 7). 'Moats tembicd and coud not witera word. Then be bepen to pny and aterede for Inract. Sad the Hl One to hrm: Manes ly eld of My Throne and ai courage therefrom! 'And the Hoy One sebuted all thon host and Monee took Ill ofthe fro tables of stone and brought them down. 'Concerning this event tis writen: "A wise man act the 'iy of the mighty. and brngeth down the srength of the Soshdence thert™ (Prey. sx 2) And fom the Fonts 'of ha Brightness Mocs's counlenance atooe. Now, if 'merely becawe of this rman of brighton the eld 'of fare} could not steady behold the face of Moves, bow [Borious mut che aplonour have ben i orginal mate" SiR. Wigs: "The words, "Thy sight hand. Lord, 'Bored in power" refer to the Torah. This "right hand" 'does "ash in peces the enemy": for there nothing which 'con break the power of the heathen masons ave the poet "ike Torah n the arty of which Tere absorbed. Fae {mg as they are faith students ofthe Torah the "Right Had pow nme down the oman of he heathen, and theretore the Torah called it ap, "The Lard il give sragth wo he pope (Pe Xai, 1). Comariwine. when Israel negects the Torah the "cit Hand" predorsinses, and wih tthe power of heathen dor snd the'nations rue over sel sod feue trantons Secres azunst them, ind Israel © seatered among the 'nsions, ae writen [88] "Why doch the lind perish lind butred up ike a wilderness?" Because they hve

8'we ronae 111 [ss
forsken my Torah (Jr. 14, 11-12)" Said R. Blesr: Te indeed 20, As long ae the voice ofthe rates are heard the synagogces and in the houses of tudy they are powerful "she wate othe voice vf Jacnb; but if at then "the hand arethe hands of Esau" (Gen. xuvit,22) as fas been explained fom another ecasion* Is THe ORFATHESS OF THINEEXCELLENCY (Ut uplifting) Thier. R. Hevekish found here the same idea asin the Nene: "Why atondest thou afr off O Lord ? Why Bidest Hou thse! in time of trouble?" (Px x, 1). "The sins of mankind, he said 'cause the Holy One to asend higher and Inher, and then men ry ters but without eva, beau the Holy Ove ha depered from the wordy ad they re tumble to run ta Him' R. lea, however, api these 'words tothe time when the Haly One will adorn Himectf 'woh majesty in face ofthe mations who wil gather againat Fie, uf hom stays: "The kings of the cath et hemecven, ad the rues take counsel together agsiet the Lard and 'sina his sninted" (Pu, 2} We are tld that the seventy 'Bundi of the mations wil t that tne gather fom al vcs withthe armics ofthe whole worldand start war aguinat Jeraslem the holy ity, and tale counsel together against ihe Holy One. They wil ny: "Let us ie fre agent the Frvon, nd then agsimt His people and agains: His sane tuary "Thea "He that sitet im the evens call ugh 'the Lord shall have them in deiion" (4). He wil put on 'is majesty and shall dab chemin ples' R. Abad in the name of R Jeme the Elder—snd R. Simeon made the same remack—that the Holy One wall bring to le agai al these Kings who afficed Teac! and. Jermalem: Hadrian, Topless) Sishedrreny Soerccherds sed lls lor Kings of the ations who have desraved Tis house, ad set them vp apsin a ruler, and dey shal gather many nations, and then He will do vengeance a justice upon them neat JJemuaiem, a) m writen "And thir all be the plage 'sterewith the Lord will ate athe people that hare Fought 'pte Jerumlem" (Zeck y, 13) On the eter hand, here shay) sesuatay (ex0009) hy it says: "In the greatoss of thy exzellency Thos wilt over- 'throw thine opments", which refers to the Messianic 'times; and so this song has an ternal significance 'Tue eseer satp: I writ roxsve, I wit ovenraxt. "The enemy" ix the celesiel guardian of the Egypeiaes 'When power was given to him over Tora, he desired 10 smuke on end of them, but the Holy One remembered the "Mountains ofthe world" (the Patriarch), and thee shielded "Who i like anto "Thee?" R Joue discoured on the ay THE zonAR fat bse vere: "have aren all the works that are dane under the stun, and, behold, all is vanity and breaking of sprit" (Bee! 4, 14). "How could Solomon," he eid, 'the wisest of men, 'sy that all human actions are vanity ? Can this be sad of acts 'of nghtewsness and bvingkindness, of which it i written, "and the work of righteousness shall be peace" x7} However. as has been pointed out, "all is sanity" refere to "works that are dane under the nun," whilst "the 'Work of righteousnes" is abvee the sun. So far so good. under the in"? Hive we not ben Taught shat "Ara" (Great) the basis ofthe world above andthe word below ? I has been explsined in te following way, and iin truly so. Tver action dane here below, ft done wth the intention of serving the Holy King. produces a "beatin the werld above, and there is no breath which bas no voice: and this voice ascends and. crowns ise in the 'word and ecorcs an mteroemor before the Haly' Ove, Dlewed te He: Contrrtase every acon which's wo Sone sth tit purpone becomes reach" which Heats about in the word, and whea the soul of the docr leaves is body, thie "breth roll about like + stone in 2 sing, and 3 breaks the spit". 'The act dope and the word apoen in the arooe of the Hely One, however, ascend high above the san and become a holy breath which isthe seed sowed bby man in that world, and calle pedaha (nphteourness, Jovinghitdoess),as tis writen "Som fr yourselves accord ing sightcounnem (Hom 3 1): Thin "breath" guides Oe departed soul and rings i nto the region ofthe superal [Bory so that i x "bound withthe bumdle of fe withthe Lord" (Sar. sav, 29) His concerning thin that it vwntten: "Thy righteousness shall go before thee: the Take Lad shal per ce up (exo, 1 Tat oe Incalled "the glory ofthe Lord" gathers up the sul ofthat holy freth a thu sided eae and comfort for them You the teri called breaking of pit Blemed ae Che 'ightaour whose wocks are above the sun" and whe sow 8 seed of aghteousness which mates them worthy to ener the 500-598] eswatay (Exo008) 8s trl te cme, snd concerning whom i ie wrinen: "Cota 'you that fear my name stall the sun of fishteowscs arse with eaing in his wings" (Mal. 1,30)" Simeon ssid: "When the Temple was baile below, was built ander the segs af seventy and wrath a5 i 8 wrvten: "For this city ath been to mes. provocation of my anger and of my fury from the day that they ulti" (Jer. sax, 31); buts the {ime to come the Holy One will build it and restore it om Tuow statrenepsr ocr THY HAND, THE EARTH SWALLOWED THES, Said R. Tac: "The macmbers of the Fellowship have remarked that shen the Hly One broashe 'he Egyptians dead out ofthe sca, He fade the arth "take but she refed, until He stretched out His right hand and adjured her, and then she allowed them." Re Eleazar said thatthe "stretching out" of the "right hand" 'nas to separate i from the "left" 90 tat judgement ight be executed. 'Tuow Lranest TRUCK THY steNcY THE rHOFLE THROLGH THY MIGUT TO THY MOLY HABITATION. 'The divine atibures are indicated herein the same way a5 Jn the verse, "Thy right hund, and thine arm, and the light

186'rue zouan ur Isyh4oe
Tuou WILT BING AND PLANT TIKES IN THE MOEN TALS OF THISE INHERITANCE. The superfoas eax in {chino 2nd eetitacne ("Thou wilt bring and plat them") fs an indication, given by the holy spirit, Gar these words 'fetta a later feoersbon of Iaeelites who sere eroumacoed Toy Joshua, and in whom the holy sgn of the Divine Name 'was imprinted. They were qualified to inhert the lands for the who isciteuncised and in whom the holy signi revealed, and who guards from 'is called "righ, and "the righteous wil iaerit the Ind" (Is. ux, 23} Truly, there i nota word ae even 3 mall eter sn the Torah which does not contain profound allusions and Bolr indications. Happy isthe let of those who apprehend them ? 'Toe race witien THOU MAST MADE YOR TaY owsLL- ING-PLACE, LORD, FOR THE saxctuany, LORD, winch Tait taNos PxePanen,? This implies the mec sky of Building 2 sanctuacy below, corresponding to the Sonctuary ahue, wherein the Holy One it didy screed and 'wonthipped. Now prayer itself has the characer of service, Jade Gilde \synscorae deal be abandaenesteacure. 'ezetiflly decorated, fort an cathy copy of a beavealy peoutype The Temple below had ite coomteparr am the 'Tenple above and crerthing the, ly veel nd bly siuers, cormsponded to aenething shove "The aime wat tue of the Tabernacle vhuch Moses rected im the desert And 2 eynageque mt have the same abject: it must be a 'ue heane of peayer. A sanctuary mast have winders, 25 [Doral hoc in he upper chamber sere he pesyed (Dam 6, 11), cxvesponding to the "windows" in heaven, 23 41s 'erco: ly beisee he lonketh forth a the sndo=m. shoving himaelf vbrough the Lebo" (SS. 51,9). We might heck thats nents thes te yin er opto Ss de to allow the spit 2 fre ascent. Thin. haweser, ix mot =f 'There must bez house to correspond to the "House above. 'Bosses, prayer and the spirit must iaue forth from a narrow, anise space fo suaigle Tine wards Jentem, [oa 'without devising right we eft Ths i symbolized by the Thin ae. Sen mens Ap 7 em Rag oo tox} prsuatay (ex0005) ca 'scund of the Shoptur. wich ix threst forth in 2 sraight Tine from 2 narrow apes and brea throagh the fm feat thee are special sean fran: and Don, the Seb 'stare he peed was bet an ordinary eld. 'Sct Atha: "Happy iodeed ae shone who are wethy > sng this cog in ths wold! Tig wl br Sownd worthy 'using it agin i the wold to cane Thas an seat up (eat of twenty-two caged lence and of ty Word of sas already been explaoed" Seid R Sinem: "When the 'calves std at the Red Sex and sang, the Haly One, bleed be He, revealed Hirer t them ot ll Hs Rows and chaos, inorder that they sbould Know thet King wh 'bad werouph all che sagas and mughty werk for them, and {ha cach coc of them should perceive of the Divine more (thm wos voushaafed to ay prophet Should anyone ay thet they did not know and didnot eave tothe Saperaal Wisdom, thi song that they sang in perfect unison is « proof to the 'cette: for how cull they, withnut the emyarstion of the [Hely Spent, have all sure topcther wf through une mouth? 'Yeu, even the embryos m their mathe' wombs og #8 'anima sod beheld tng that the prophes Ezcbel could put sce They all beheld the Divine ghey cre to ee, ad when ther singing was coded Dene sod were 3 filed wath jy si eosaey thar they rfoned to camtnue on ther puree, Sesting vet mare perfec revelaon ofthat eervass mer 'Then Moses sad to the Haly One: "Thy clikéren are loch

40depar From the 2a, exae of thet caeerics ted
"Thee" What did the ily One do ? He fod His glory and rxafervd it fom there to the wilicrness, half income t 'other these Maes ade them many times 9 penceed. Put 'hey rehecd, eotil he tk ald of them and showed them 'the ght of the ghey of the Haly Ove in the wilderses, 'Concerning thes it written: "They went out into the

188ae zoman ur [oce-fob
\wilderess of Shar" (v.23), which, being interpreted, means that they went into the wildernest of "chelding™ (sker—t0 look rnd)" fu FounD so Wares, In Seripture "eater" sande a '2 symbul for the Torah "Ho, every one that thirtech, omme ye to the water (Ia. tv, 1). "But, remarked R. Jesse "the 'ime for the giving of the Torah was not ye, and bow could they expect 10 find this "water" there ? Said RL Blezrar- "They went out into the wilder to sce the glory af the Hioly One, fut could not, for He removed it from there. We arm from this that weater" ethe rymbol ofthe Torah, aed he ely One sd he Tor ae one Sid R. Sen: 'radiance of their Kang's ploy. Hence it agp: ASD WES THEY cAME TO MABAB THEY COULD NOT DRINK OF THE warens of Manas, rox fuse west su7re, aod MEN HE CAST 1T INTO TE WATONS, THE WATERS WERE MADE swarT. The "tree" is 2 symbol of the Torah, 'which i "s tre of fife to thee 'ho lay bold upon hee" (Prox. mi, #8), and the Torah and the Holy Ove, biesed be He, are ome" RL Able sid: "The "Trew" se direct eymbal of the Holy One, for it says: "The tove of the Beld ss (the sapernal) Adam" (Devt. xX, 19). The "Beld" is the "Field ef the baly apples". Thus, when the light of their King's ghey manifested ineif to them, "the waters were made Sacer" and the acer became an mecreesr" "Taras REMADE FOR THEM ASTATUTEAXDORDINANCE. 'Seid R. Abba: "Ar fit. when the Isralines entered imen the 'Comemot of the Hily One. there was somthing lacking i= them, mamely the final act of creumeision, the "peri 50 tas ssrsmates (exopes) % 'het the dy sign wee sot mani in ther, btw no |b they served thi place they emered into Both specs fhe holy i, hoot the ying bare ota imprens These {wo aspects ae epmbeloed by the two treme "et and "ordmance"- Axo ruene mE raoveD THEDe: by thn 'ty eign In the oak of Rese the Elder here in a2econ- dite enterpretation of thes tree (which Gad showed Mawes). 'Amp saip: [e amor witr DILIGENTLY HEARKES 10 'tue vorcr oF rue Loman rav Goo. "And end" Whe Gnd? Aum ct dimly sted, i eee tothe Hlly One, 'lesed te He. B. HeseRoh posrted tos tmiar expremon 'the pamage: "And to Mons be mid, Go up sito the Land" (Ex nary, 1) Ronen that fn the conte (Ges towhom the "he aa cers. Why, bowever oes te fest ctnue. "thew wit bear the voir f the Lord thy (Goa instead of "My voice" ? To indies that wie fo cm 'moni with which they hadattsined. RAB sed-"When {he aly sgn war anise in them they tered ata dl bis state ae hn Been peanced out above; and evng ex- tere iat thee two Bey cendons Uy thereby cere {eto commune wath two ater Balycansions m that ther 'thould ee be depend of any Sion fem ate, essa (coumating fram tbe Holy Rang Hare Ail sh indeed {ee above vere: "snd he wid", amet the Holy King, "he vice ofthe Lard thy Gad" fers the Sbekin so seprecating the Community of Tac; "wit do tat 'Hie siete" refers to the Zaddsh; "and will give car ti i iE Hl i i at oF Fr Holy King. Rese sd: "He who is perception of Zaddsk i alm worthy te perme Hd. toe triad Wy which the Community of Israel f; and be who is worthy of these reaches the pes fof the Fioly King. and = has commune with all 'ia coerespandence wh thse four grades the holy et

150rite zoman itt [oboe
{mpres (of ctcurniion) has tobe guarded from four things (Gntersamse with + menstroose woman, = bondnomaa, = heathen woman, and a harlot) Once 2 mun cleaves uly Ao the Holy King, then "I wall put none of these diseases 'pom thee which I have brought aginst the Exypeune: fae U am the Lord that hesleh thes". Observe sich at tenemos and loving apeeces the Holy One drew Irael to His Torch! He was indeed like unto father tenderly leading bis 10 to school, promising bien sod thangs." [40] MAIN MEAD FROM REAVER FOR TOU. R. Judah quated here the verse: Blased #1 he who comsidereth the poor: the Land ell dlier hin in tine of trouble (Ps xia, 2). "Taese teaches the aficted one the way of life © that he mar be delsvered from judgement and be brought back to his Lords oe-osh) besnacay (rxonws) a9 'war ashamed. [614] One day he fll il, and R. Jone went to 'wit him. And as he sat by the sick man's bedside the Rabbi heard woice sang: "Whee whee, vou! is fysnsto:me 'before its rightful time fas came! Woe unto his fellow trwnsmen that mone were found among them to suits bir, 'that he might live!" R, Jew, having beard these words. 'sool up and put into the mouth of the sick man the water 'of a certain herb, bidding him drink; and this made him so to sweat that the illness eft him and he recovered. When.

1Jewe came apsin to the house of that poor am the latter
'sid thy life, Rabb ! Mr soul bad actually et ry bod 'nd was conduced to the Palace of the King and brought before His Throne: and it would fain have remained shere fr ever only Gaal desited t0 give the the mest of resoring 'me fo hfe I heard them prociaim im the highest courts of Heaven: "R, Jose's spint shall have its abode in 2 holy "currher which the member af the Fellyealup will exapy

12their awakening", and three thrones were prepared for
'thee and for thy friends From that ume the neaghbours of 'the poor man lioked after him. A simlar tle i tld of HC Lane. One day he was walking along the highwcay when

2poor man passed him, having in his hand half a ea (small
'coin) im silver. He said to Raaac> "Save, I pray thee, may Fife and the life of my sons and daughters' Sand fee "How cat T do this, secing that I posses no more than bal 'amea * "Neverthelos," the poor man rep, two half meas are letter than one! So R_ Isaac took out his cin and gave it fo the mon. Later, R. Tease dreamt that he wat walking bby the sa in a strange place. and some persons wate ts throw hum into i, and then be saw R. Simeon stretching out bis hand to him, and the poor man wham. he had asisied 'cameup and pulled him out, and brought him sfe and sound to R.Simeorn When be awor,the verse-""Tlewed is he who, 'considereth the poor: the Lard wall delver him in time of 'roulle" came automatically to bes Hips. 'Every day dew from the Holy Aacieat One drope into the "Lesser Countenance™ and all the buly apple-Seis are lowed. It aloo descends 19 those below, ad it juovides he the wea af denies.

19'me zoman 111 [6xb-6aa
'sprrital food for the holy angels to each rank according 10 ie capacity of perception. I was this fond of seheh the Tercites partook in the wilderness: "each of them ate the food of celesial prince" (abrin) (Pe. est 26). Sand 'Simeon: Even at this time thre are thone who parake of 'solar food, and that in 2 double measure. And who are ther? Fellow of the mystic lore, who study the Torah day and night. See now, when the Isacites went out of EXYpt into the desert, untiog themsever with the Holy King, 'shen the sign of the Cavenant vets manifested in ther in if fulness, they were grasted = mere spintusl, more superaal food than the "unleavened bread' which they ate immediately after they left Eeypt; for of the mana it says: "wall xin 'read from beaven for you." It vas indeed heavenly food, ccmanating frm the sphere called "heaven". But the sons 'of Wisdom, namely, the students of the Torah, derive their 'ourshment from 2s higher region, the sere of Wisdom, 'sits writes: "Wisdom keeps ave her owners" (Eee. vt, '6 0, aated Re Eearar, "hy are they more ral theo ordinary men ? K. Simeon replied: "That = speed quesboo, and the ansacr isa follows. Ordinary food, bby hich the majority of people are noursbed, is constituted sf the elements of heaven and earth, and is therefore of = srass, material quality; the unleacened bread, which war 'eaten hy the Isracttes when they left Egypt, emanated from 'he ophere of "Judgement" and wan seanewhat subtler i 'quality; the manna asa stl fine food, emanating form the Sphere of "Heaven", and war ammilated by the sos! more 'than by the bods— "anges! bread: tut the food of those 'abworbed i the Torah nourishes aly the emul and the spirit, bbat not the bods. coming 25 it does from the sphere of "Wisdom". from the highest and most glorious supernal region. Hence is ade to he wondered at that Windomn's 'Chiidren are more frail than other men, for they do nat eat the food of the body at all [éae] Truly, "Wisdom keeps alive her owiers"! Blesied & that body which can denve benefit from the food of the seul Y i. Elerar thereupon remarked: 'Ts indced'so, but where do we find thee fonds 'mur days? R. Semeonreplied: Thin ie alo a good geestion, 6a sesviatan (Ex0005) 93 sand the real ancver is thi. Fint, there is the fond for the lle of humana naira food fr ordinary men. Then theres the food which emanate from the sphere 'cane (eal the fou the poot, whichis turned into "benescece" (oval), tek to him snbo gies and 0 hm 'who receives: righteous" i turned into "mercy" (ese) ad "a man of merey dacs rood to his own sal Con) ee Soca fe by wich H t ff i

2supernal, holy, and precious food. emanating from the
"Pleasantness ofthe Lord' 'The subtest and most precious food, bowever, 5,26 Thase sid. that by whick the students devoted to the Torah are sustained: forthe Torah emanates 'rom the sphere af the Supernal Wade. nd thane whowe minds are centred in her enter into the very emence of 'Windom, and their oourchment is derived fiom that inly 'source: 'Then came K. Elezar and kised R. Simeon's hand, nd sad: "Tam traly blewed fo hear such worde! Micsed fre the righteous who mediate on the Torah day and night | 'Wiese are they in this world, and bleed are they in the 'world wo come! Truly, "He is thy fife and the Seagth of chy days" (Deut. 0x, 20)" Benotp, [wits mais anean Feow MEAVEN FoR rou. Joe meditated hereon the vere: "This openest thine 'hand and satisiet every lining thing according to thy will" (Ps eaux, 16). Inthe preceding verse he said, tis written: "The eyes of all wait upon thee, and thou grees them their meat in due seon". All living ems salt upon, and lift 'up their eyes to the Holy One for food, but the "sons of Faith" must not merely wait, but also pray for their daly Ibread. Such prayer has the power of rinsing Messing vere ay upon the Tree whence all nouriiment for body snd 'saul uanates. Thus even vhen he basa sufisency of fond, 'aman of fsith ought to pray for "daly bread" in onder that

194mr zonan 1 [feo tab
through bus there may be each day an increase of blessing hheaven, and this ithe meaning of the words, "lewd be the Lord by day". For this rexoe it is not ight wo cook fend on one dav for the next, co that ane dap hon mot inmerlere woth another is egard ts blessingsabove. Therefore fea concerning the mann: "The people shall go wt and 'ether 2 day's portion every day" (Ex. a0) exoeptom the Suh day. when they prepared for the Sebbath (ld. 3). [Fryer for daly bread secures the favour ofthe Hols Ancient 'One, 0 that food is disributed tall, nd the ane who peas thee i indeed a "faithful som, a som through shoe <= 'operation blesings are found in heaven. §L Abba dei on the verse: "The Lord taketh pleasure in them that fear him, in those that wait for his mercy" (Ps.cxixi, 12). HHow smack Ahold one endeavour to walle inthe way ofthe Hay Kong and the wav uf the Tera io oder to become the mediuen 'of blessing Ww all, to those above and to those below [a] Far the Lard diopenses favour (rceh eh) to them that fear or, ad ce ho feat Him are thowe "Wat wart fo Ps that, who are entirely dependent on Him far their aly bread" R. Jews the Elder never used to poepare his 'meal before proyine for He war soot to soy "Let ack 're King Bet? Then be would wait for some tone and y= "The ume as arrived for the King to give us fond; prepare the meal 'This isthe way ofthe who Sear the Lard and (a atrad o sirs Ae fc the nay, fa met we with them, for thar ware are crucked: "Woe unto thers thet rise up 'wat for His merey":and herein ate the sons of faith diterent fram ethers. Hence it writin: "The people shall ether a certain rate every dar in his dy, that Tay prone them shether they will walk io np Torah o sot." The peculiar apression nis dy" indicates thatthe soms of faith are 'enw boy their "daly" walking sn the srsight sey of the Twa. R. Tsxe found she same tuth in the following vere: The signet eats fo the ststacton of he sel" (Prov. xm, 25). which be intespreted tomean: "The righteas has Frise only afer he bse satis his sal with peaver and Gebey] —_aeemssay (cx00e8) 9s stadh." Sid R.Simcoa: "Ones tha before the Holy One {ve Isc the Torah He i them to ae who weal be {Sn offhand who would wot be How did He ty them ? [By the manna. Al hone who were Fund to bese of ath 'were named withthe sgn ofthe crown of Grae bythe Hay (One Hse and Form tne who were tot found be aout ican "Ubon btn mad at thaw her Tora! was perfected bo Sgt ee petegpe ines rien end ey 'ae Elim, were were wlve clk of water and thee 'Seve and ton pate mex 30, 39) Now te Help Tre Spresbaterhchountarisoathc far quarten ofthe ca, 'Sho were not tay Sahil ie & writen, "snd the people roamed about (shstu) and gathered (the manna)" (Nem_ 0. {The word "sete (roumed show) losis that thee people allowed "supidy" (atta) w enter into chen, of Faith, And what doe read (Usd) Wier should they have gone to allthis rouble? [oe] Merely hecause they were not sons of Faith. They are the Tit.

196ThE sonaR 0 foe
'prototypes ofall thase who have no faith inthe Holy Ove, 'lesed be He, and have no desire to meditate co His ways: they likewsse labour day and night for fod, in fear that they aay be short of bread—all because they ace act of the 'ithful. Thus "whe people roamed about and gathered" and "yround i, making diverse foolish fons and labouring _getly. And what ai ll thie rouble aall tan? Only his: 'Sand the taste of it was the tate of fresh el" (Jat). No 'ther favour rewarded them. Why ? Because they were 2a (bee of Fath As tothe acne tatte of the manes, ome ey it was of paste mised with ol; some, thats was only Bh 'pate in that it could be variously moulded and pounded; je writen: GATHER OF 17 E¥1 SAN ACCUMDING To INS EATING (oto). Did, then, the 'ne who ate litle gather litle, and the one who ste much Jpther mack ? lest aot wetten, The chet gechored much aed 'othing over, and he that gathered Wile had no tack" (Ex. survt, 18)? The term "hile, however, signifis that they sathered according 1 the mumber of the consumers. It was in ths way. Two ten would dispute csocerning 2 servant, 'exch one sying that she or be was his, and they would take 'her contervery to Mone that he might decide He would {9 2 cach. "How many persons have you in your Sly > 'and having ascertained this, he commanded: "To-mortw let exeryore gather the manna according to the number of 'oe people ard beng ial ta me" Next marning they would 'come to Aloses, and he counted for every person of each house an emer; having done which be found that une of the <Gsputants had yet another emer ever and above those which 'were the yortion of the number of his bouschald, which proved thet the servant was hin. Hence it says: "Am omer for every man, acoming to the miumber of your persons" eae Ar EVEN THEN TE SMALL KNOW... . Suid R Joc: "Wow were they to Anon' We raay explain 2 fallow 1 ow been taughs that every day the judgements af the Holy One, blewed be He, are manifested, and in the moming Grace essatau (Ex0D08) on in the world, bt at the te called "evening" Jestie rules in the world, and for this reason, 26 we hare sent, Inne snetinwned the afternoon prayer. 'Therefore i neil 'the depths"? The reason i that when 4 man prays before

198'THe ZONA lesb
the King he should concentrate tind! and eatt ae the 'source of all sources, in order to draw blesings from the depth of the "Custer", from the soarce of all if, from the "stream coming out of Eee" (Gen. 1, 19), mbich "maketh glad the city of God" (Pe at, 5). Prayer ie the demwing of 'tis Sleming from above to below; for wher the Ament One, the All-hidden, wishes to Bless the univer, He ets 'Mis pfs of Grace congregate in that sspernal depth, from 'where they are to be drawn, through human prayer, into the "Caster", so that all the streams and brooks may be filled therefrom." Axp Moses sit pxto Tusa, Ler wo say EEavE (OF 17 UNTIL THE MORNING. R. Judsh said: "Every day the world is blessed through that superior day, the Seventh. For the six Days receive blexing from the seventh, and each depemes the blesing so reerved on ss ows day. fut nt on ihe nest Hence the Incier were commanded ot 8 eave 'of the manoa till the morning. The ainth day has mace Bless- ing than the rest, for on this day, as R. Elezar as sid, the 'Shetinah prepara the table for the King. Hence the sith dey has tte portions. one fr ita and one im preparation {or the joy of the umsce of the King with the Shekseah, which takes place on Sabbath night, and from which all the sic days of the week denve ther bloming. For that rason the 'See rom ruar rar Loup nate civex rot THE San-

1What S the meaning of the woed "Sabbath" ? The
day in which all the other dave ret the day which comprises the other days. and from which they desive hlewseg. R Jour 'sid: "The Community of Ize! in abo called "Sabbath, Fer she & Go's spase "That is why the Sabbah fe called tsb-Oga] 'stewatay (exopes) 9 ""Bride™, and Wis wrives, "Ye shall keep the Sabbath for 'te boy unto seo" (Ex. mex, 5)= it holy to you, bet not 'to other eations: "| beoween me tnd the children cof Keaed" (Ubi. x, 7}: in Maras eter heritage" Aipe ve event sax 1% mrs FLACK, LET 'OUT oF wis ruace om The sever bar. This "pace" the "Pace where it righ o wal. The inner meaning (oC he wand inthe ver of thy hes reno "eet. for the place stern thie sermicas © haly ground (Ex. ur, 3) the noted Place (ie. sage of contemplation) 'where one is rware of the Soperal Glory. Therefore wher sma adam herself withthe opera hy Crown (or: ele (brite the Sahtth) Se man ake area car oo tera 'word wich might [og] pecfane she Sabbah, and smarts {guard fo Bands sd al hn ee 028 mito wal ved the rermiasibe limit of the two thousand cabs. Aga, the plce bere ref tothe wlaross Pace Holnesn ote of wick ae "stage gods". "Biased be the gory of the 'Land i the Supereal Gly "from Hie place" i the 'terete! Glory. Tin the soe of the Sabbatc Crown. "There: "eto mam gp at of box plse on the aventh ay" Blessed i the bot of hin who seth of the hry of 'a Sabbath: blewed i ths wold and blewed im he wold Anp Txt Loo stip eyto Moses, Go ox azroae 'Jus Peoree avn TaRE were rusz, ete. R. Hire bes 'bis imerpretaton by quoting the following vee : "The fangs of tae Deed cocmepeth send soar thom ie Se fhm and delvereth them" (Ps sxx, 8). He sid: "Bicsed se the righteous, in that the Holy One i more concerned {fox their anor than for His om ! See how He ignores those te amen and 'the Supernal! Sanbert for inmusce, ssid: "Who are they among the gods of the 'counties. that the Land should delirer Jerasn out of sine hal >" (z Kings xv, 35), amd yee the Hely Ope 'ezseacd mo requial from him: bat 2¢ soce a: he etrtched 'Out fis hand agate Feacksah "he angel of she Lord smote

200que 20uan (tae
in the comp of the Asyriaes" (Ihid_ v.20) Jerboa, the Son of Nehat, worshipped heathen gol, brought incense and sscrficed to them, and yet God did not reqate hime for hhiin ; but when Ido the prophet came to warn hmm and Jerobaam stretched out hit hand against him then "his hand which he put up agains him died up and be could not roe aabpnp htm ee pan "Who isthe Lord ® (Ex. ¥, 2). far he Holy One te pa en et ened oo [gael go, ast is writen: "As yet exalts thou thyself apust my people... Hehold to-morrow at this time Twill mse i tc. (Ex. 1%, 17). And so i always the case thatthe Hay 'One avenger the smelt done to the ightenus more than one offered to Himmel Heve, lowevet, when Muses set bbe almost ready tw stone me" (Ex. X01, 4), Goa aid to him "Mos. now is not the tine 19 exact reparation far the insult done to thee. However, go before the peyple, and shall aoc ote wil cet ont Bir Rend ages thee rt thom in their power or an mine: ANDTHE Nop WHEREWITH THOD SNOTEST THE RIVER TAKE Ix THINE UAND. The rod wae fo be taken because it was imecbed with micscles and the Holy Name was Sepreeed on Beno, I Witt staxp axrose 1 TwE rock. This "rock" isthe ame 38 fm the verse: "The rock, peect is his work" (Deut 200, "4k and, a the rod had formerly been a serpent, Mawes here Knew "the way of 2 serpent upon 2 rat" (Prov. 233,19). 'Seid K Joush: "i har m so, wht ae we to mae ofthe nest words: "and thou shal smite the rock and there shall come seater oot of it" (lhe)? R. fa replied: "Certainly it so. (OF all the names of the Haly One, blewed be He. there ct x which docs not efit sigma wonders, proucing ail that the world needa "But does i tat way obijected Re Jadah, ° "Behold be smote the rock. and the eaten gushed ue" (Px cr, 41)? R. Biga seplied: "A strong hammer kee by the apart prunes (on a sheep mind qe-t98]——sesaLayy (exo0Us) 2 recopmaey the potions a) aed den thou ak mh 2 (qucten ? Listen. Everyutere "eck" syabolacs "Gebsak™ 'Fores, and when the Hols One wishes to wound and to Sete thr "Gebrch "is awakened and i to th castes fhe act. Hence, we fend: "The Rock soot apd the ters uted oa" Withou the the wars would ot Live 'shed out! "But, ad R. Judah sic net written, "The 'Bock that tops der thou ae aed ony a We eter= pret. Sweshened™ (Deo nat 18)? Re Hiye roped: 'Sotety For sinen knew that sis Rock was ping © be sreakcned snd push them, they would not wns i bow (rer, weak m the exanatin Recor they 9 nat ant 'line i nr observe i es Abe sad: Thre a to Hack: from the Supernal Rock emanates 3 lower Rack. That it sy, fn the de of the "Mother" comes "Sereageh" (Gebural) 2s B Eear Tha sid, tat, athough the Supers! Mother docs wa in ene signify judgement, yx agement tues from Her 'ade snc [48] Goboahemanats for her Therefore Ste [Balled "Saperaa! Rack And inthe mane vere the werd, "And hast fogatcn God that formed thee" refer to the 'beghenen of the Father viz the Supernal Gree IR. Abbe further said: We know that "water" everywhere 'pmboioe God's tindoes, "Grace", and yt the Haly One, 'eee be He, on thn occaion coued water 10 came (ome the "Rock" (te opmiat of Jadot) Cheek 'copht tf connected with "Greatea" (Grae) Tn thin, owever, cemste the "sgn" and wonder of the Huly One: "Wh tured the Rock inno = pol" (Ps. cs, 8). "Tessa" smog Hh nt the esl faction of the rock 2 peo doce water Therefor: He cause water come fro the elow by meant ofthe Sopeas! Rock. And what the Tame ofthe place below ? "Sea, for ie writen: "And 'ou abut bring forth to them mace out of he rock ea"Y" (Gam ax 8) And wherewith id ths ala? being forth 'wares? By the power ofthe Superal Rock" "R Sapcon ad Moncs in Me Song fin sid "The rock, erfox tli work' (Det xq), refering othe acne, 'Then str ied fm the rock. Song the work fm sh zon 'rue zonan att 64 was caled "perfect", namely Abraham (Gen. mvt 1), who "Symbolines Grace Mut on the second axeasion. when Moses tried to bring forth water from that rock (Num. xx), it did : 'because of Israel's sins; and in 'reference t this Moses sad-""The Rock that begat thee thou hast weakened" (Deut. x9x1, 15}, meaning, "how hast "weakened from what ite tn thee before: it does nat ow represent 'perfection' but 'judgement; iti pot mow what 'twas when thou wast begotten 25a pesple™ 'Said R. Abba What dd the Fsrachtes mean when they and: Le tHe Lox anoxe Cs ox Sor (ain, Ht. noth ing) ? Were the so blind as not to hoow that He wasi their tmidet? Dil not the Shekinah them sad the ouds of glory surround them ? Hal they not seen the radiance of there King's glorious majesty at the sea? Tt is, Ihowever, at R. Simeon explained, that they desired to know 'whether the Dine manifestation which they had experienced 'was that of the Ancient One, the AUl-tadden One, the Trans 'cendent, whose designation is Ayin (Nowght), because He ie above comprehension, or of the "Small Countensnee", the Trwmanent designated VHVH. Hence the word "ayia (wothing) it used here instead of Is" (not) IF 20, st mar be 'sed, why were they punished * Tecatne they iffcrentisted [beticen these tro aspects in God and "tempted the Lord"; for they sad 10 themselves: "I iti the Onc, we shall pray ice may, and if the Other, we shall pray in another 'Tues came Anaex xp rouour wim [suet 1s RePHiDIN. R. Jose quoted in connection with this the following yerse: Bleed are ye thet uve beside all waters, that Sead forth thither the fet of the and the ear (Is. 1,20). 'Warer, he satd, "has may symbolic meanings: there are Kinds of water. Blssed are the Israclites who "sow bende she water" the water which is under the branches 'of the Holy One's Tree, 2 Tree great and mighty, coreining {food forthe whole universe. This Tres is encompansed by tuecle Iratiers and adjaine all four sides of the world, and has seventy branches, and Ismael in in the "body" of the 64b-655), ESHALAY (EXODUS) 293 'Tree, and the seventy branches encompass her. This is symbolized by the "twelve wells of water and the thre score and ten palm tees", as we have often expined. But 'what do the words "and they encamped thereby the water™ 'signify? This At that time che lnrackites had control over 'the waters which are under the branches ofthat Tree, those 'which are called "the insolent waters" (Ps. cauv, 5) And. this isthe meaning of the words, "bles are ye that sow beside all waters, that send forth thither the fee ofthe ox and the ase", namely, the two "Crowne of the Left, to 'hich are attached the pagan nations who reeled "x and he", When the laachtes aro worthy, then they diumine these evil powers, and they have no dominion over thems" Sad R. Abba: 'When the two (ie the ox andthe ass) are "unted che inbahitnts of the world cannot stand up againae 'them. For this reasen [650] tis prohibed v "plough with {ox and an ase tgetber" (Dest. xiil, 20). rom them, 'when united, emanates the powet, called "dog", which is 'more insolent than all of them. Sid the Holy Onc, blesed be He: "Ye said, isthe Lord i eur midst or not " Behold, willdeliver you tothe dog", and straightway came Amaek*

1Judah sid "es writen, "Armateh te theft of the
'ations; but his Laver end shall be that he perth for ever" (Nom xu, 2}. Was, then, Amal the first of the nations? Were there not many tres, nations, and peyples im the 'world before Amalek came * ut the meaning inthat Amalek Stat the fret nation wh fear not to provaim war agpinat Tsrachas it say, "und he feared nt God (Deut. wu. 18); whilst the other natons were sled with fear and trembling 'hefore Israel at the time of the Exodus, a6 it says: "The Ireard and were afaid: trembling tok hold ofthe ltiesanas uf Pekshesh™ (Es. ty, #4): fact part fen "Amalek there was o nation that was not awesruck before 'the mighty works ofthe Holy One, blesed be He. Therefore thi ter end shall be that he eis for ever" 'Sid R-Elearar: 'Observe tht although the "Rock " (Le. Gobereh, Sever) dea grectouuly with them in supplying them sith water, yt it id not cease tm perfor ite atrl fanetion, 50 that "Amalek care'

251ue z0uax tt loses
'Abs discourse on the verse: There ane ex which

1hace sen weer the sm, nmely riches apt forthe exert
'her ts thar har (Ea. ¥, 43)" There in 2 sore ex" "Arethere then two kinds of evil, nett i sore, and another 'hats not sore? Yes deed! There prclaly sore fev for we ave 2 tradition that fm the Side of the Left 'Gnanate many emiariesof punishment wha go dosrn tothe boll af the great Sex, and then emerge in a body and, Sang the wr, advance upon the sons of men. Each one Of them is caled "ert, apd iti 1 this thatthe werds "hee shall eil befall hee" (Pu x6, 10) refer. When a cern one of these "eis" befalls many i makes Sim smucrly with hs money, o that when a eller fr charity 'or peor man crest bias t stra his hard saying, "do tno ampoversh youre" Tt wll nt even fet him buy fod for himelt La fact, fom the moment tht that "eri" 'comes upon the mn, he ss "sore" like a sick man wh can Deter tat-ner drink King Solemen.procmed in bis 'sinlom"Theeaan evil which Ihave seen under the a 'Aman to whom God hath given ches, wealth and honeu. So that he wanieth noting for his slo al that he dsieth, "Ye God giveth him no power to ext there, but 3 nh it" (Eee ey 1-3). On the surface, tbe end of this 'ere would appear to contract he beginning: if God as {Gren hie it, how can wes hat he has no power tnerit? The meaning, however. that he has no power ever that "evil" 10 which he clings and entrts himself, and 'erefore he ites sick man the does at ey nor dent land he 'keep his money tht until he leaves this world -rvlanorher man comesaed tates prsesion of and bmx itsmser' We may abo expla the verse flows, When = ram man wh fiver at cane in is ater brane begin to inale [36] allsors of cxaplaints sod demands, saying, "T 'rane thi, and To not want that, e attaches hime 40 that "sore evil', nd he will he pusabed both im this world and in the weed wo came. Cooceming sach a cae, King Solonan aid: "There ea sore ei --~ riches kept for dhe 'owrers thereat to their hur." Such wat the case of the Teealtes: the Holy One, Mened be fic, camed ther on sh] 'pusnaLay (ropvs) 205 'aes' wings encvcled them with the clouds of glery. made the Shekinah go before them, pave them manna to eat, and 'sweet water 0 drink, and yet they complained! Hence, "and 'Amalck cme".

1Simeon said: "There is 2 deep allusion in the same
"Repl". This war emanated from the attribute of 'Severe Judgement and it was 2 war abave and 2 war below. beers ay angel enter anni atarhay Axo Moses: nro Josmus, Cnooseus our aes, 'aso co ovr, Flow win AwaLek. Why id Mom attain from fighting the fist ttle which God Hinself fmmanded ?Becawe te wat ableo dine Bete mein 'St his Masters command. Hence he sid "1 will prepare ia fir he ware end hen Joss pepe forthe war below." Thos the meaning ofthe words?" When 'Moses ited up his hand, Israel prevailed" (Ul. v.21), fumely rel aove Therefore Noses dhl ot parsojate the war on earth, so that he might throw himself with seater aca ote the warn Heave, and ths promote Vetory fr eat. Sad R. Simeon: Let wy ot think ighly of thin 'wor with Amalek. Venly fom the teat of the orld {et then, and since ten tl the coming ofthe Mesish, 'here hasbeen and willbe no war ie that or x even the fear of Gop and Magog be compared with sand ths aot Fessise of the mighty semis taking part int, but beatme it as lunched again all the atrbutes ofthe Haly One, bleed be He 'Axo Mosts satp ro Joss. Why wo him, who was then but 4 "youth" (Ex, xen, 14)? Were there in Isael 'ograter warriors thar Jesus? he ream was that Moses 'inhi worn was aeare thai was noting toe me a

306'ue zoman att [she
'wattle against flesh and Hood, but aginst Samael, who was 'cosing dws amit Arnaich. New Josbun, "the youth, Thad reachel at that time high degree of spital perception, rot, indeed. as high as Moses, who was tnaed with the 'Sickinah, but his soul as, in fact, attached 0 che region caled "Vouth" (oMetatton) [66a] Now when paler tnieseb gy ane pm fhe thou "this young man, Joshua, wil surely stand against irs and prevail" and therefore he ssid unto ham 'po and Fiat agains Arvalek 11s thy atl, the ate here 'below, and Iwill preparemyself forthe battle above. Choose 'worthy men, righteous and the tons of the Fightewan, 10 Sccomipany thee" Said KU Simeon: "At the moment when 'osha, the "young man", started out to fight Amal, the "Young Man" above was stired, and was equipped with weapons prepared by his "Mother" (the Shehseah for the battle in onder to avenge the sovenare™ (ef Lee x, 35) wath the "wword™ (Ex st 13). Mons equipped hime for the war above. "His hands were heavy" (lied. ¥, 13), 'that isto ary, "weighty, honourable oly hands", that had fever bern defiled bands worthy i9 wage the war abore- (Axo tury room 4 svoxe amp PUT #F ENDER WIM AXD Me sat THEREON: to porvcipste im te istem of Iracl Axp Aasox ano Hox STATED UF His mawDS, THE 'bows aus mamp, Awares parvatten. "Hand" bere scfrs othe right hand, which he beld up abore the left. and ssolong2s he didn, Lesa. the Superal lars, prevailed; Iret thee Tare] ow ceased praying Meare mid not bewp fis hand sp and "Amalek prevnied™. From which we derive the lesen that ahough the priest apreads out his et esuacau (tx0D0s) = hands at the sncrize to make mediation complete, Fe sacl must comgperze with bar i praver Asp rue Losp sirp cxro Moses, WatTE ruts ron A. MEMORIAL IX THE ROOK, exc. Note tht in the pre~ Yes verse it say, "And Joshua disabled (cupablsh) 'Amal and se peuple withthe cigs of the amon" Ways repr Roepe pen EU el P 'another mearung, aay, Wo cat Joes" (cf. fsa sv, 3) Jona did indeed fit cast hs! ard then the word, caouting the veapensce of the covezunt, slow them, Watts Tatts rom a cebe0s4A%: "this in the 'few pine, AND REREARGE 1T 15 THE EaRs oF JosuUA, 'namely, that be i destied to sly other Kine Fou | witt vrreny stor or (it. for blating out "wil ot out); that is, both ther eclesial Fores and the poner tere Mehra The aeserseanance of them 'Gm Bagh as well ws Blow. Said. lanae= Here ite writen "For I will unerly Hoe out whereas in another pasaze it 'say, "Tia stalk ot out the smmembrance of Amick" (Dest. xx, 19). The Holy One, blened be He, sd i fect: Ye stall bot cut fas remembrance on earth, end I wal Bice 'out bis remembrance on high"." RL Jone sid: 'Amulet 'brough with hie ether peoples, fe all the ret were afraid tw commence war against teacl Hence Jouhea cast lt 'which of them to is" Ano Moses ster 4x aLran ssp catten THe sane 'or ix YHVH NISSI_ (the Lond is my sgn). He bus an altar below to correspord to the Altar above. [668] R. Jone "The akar ws intended t» beng atmement nd Sagivencs 10 then "He called the maene", macy the 'name of the alta, "YHVH NISSI™, jst Jacob call che 'ahat which he bane EY Else Viel, "the God, the God of eel" (Gen. xaum, 20) He meas to indicate that the miracle wat wrought for them because they had been [Properly svcumcmed, 20 thet the sige of the Conenant wat enh heat of eee Ht Sot meh dan ad aphid re be pede

08'ue zomaR 1 [etbine
'bly imprinted upon them. Hence we Aearn that when = father performs the act of cxcumcisin an fs son, revealing the impress of the sign of the holy Covenant, the sereesal set. at wera alo option 'they sve the God of Israel" (Ex xx, 10) # Who case the 'Holy One ? lait not writen:"'No man can see Mand lve™ Te means that a rainbow appeared abuve them radar colours resplendent with the beauty of Ils grace. Therefore 'the saying thal he who gazesat a rane pans, as 8 were, st the Shekinah, For the same reason i x nor night to look =t the Bngers of the press when they spread out the hands 'to bless the people (the Shekinah "showing Here throws' the lattice", Le though the priest! fingers)" R Jaw fri "They saw the light of the Shekinah, sameby him 'who is ealed "the Youth" (Metzatroe-Henoch), and who 'mimisiers to the Shekinal in the heavenly Ssncroary. As for the "peved week of = sipghire beck" mentioned ia the 'same tere, ther was an imprrsion of coe of the becks with 'which the Egyptians "embsnered" the lives of the chilicea (of Teel (Ex. 1, 14). There is 2 story concerning 2 Hebrew 'wornss an Egypt who, when child was born 9 ber, bing fn fear of Pharaoh's decree, bid him under a beac. Then a Yaad was creched cut, tok hold of the beck, and placed under the "Yeet" of the Shekinah. There it remained nti the early Temple was burned down. It is concemang thie 'tat @ = writen in the book of Lamestations (1,1). "He remenbered tot hs footstod im the day of hs anger" Biya: "The radunce of the Seppe extended towards 'serenty-wo sides' (s0 accordance wah the seventy-two 'Deine Names) fe) 'Tare Loup wrts nave wan werm Austr RATION TO GENERATION. R. Judah sid "There ever wea generation of men sor coer willbe cs wold witht 'this el seed, andthe Fly One, blesed be He, cares on Hi 'hee the Lord, O my anal Halle (Po cx, 33)" Ex ae, an 25 'Now Jeruxo,rurrairsrorMipiax Mores raTars- UR-LAW, MEARD OF ALL THAT Gan MAE DONE FoR 'Moses asp ron Ipmart. R. Hezckiah opened bere with

12dinemaree onthe verte: And ame Sfind np tet bend?
'iemard the peuple and Besed them (Lev_ 1x 22) The use of the word "hand" her', be said, in the snguisc indicates fpoccntaes which are found in the city" (Eec. vi, 49h, 'Bmoely, ze tem superna being who are appannted ovr the spreading of bandh", to recene the blemngs or provers Rered therewith, 2nd to codow them wath a power through "rbich the holy tame ie glned and hemes fromm Selo (And shen, through the "spreading of hands", the same i blewed from below, f recon blewungs from above sls, 'and is thas glorified from all sides. And these "ven poten 'anes weil then take of the blewings above, and pour them (Souk be tn py blew or spp fr bei theme thee pone ta brad oe the "apc of t= =. two hundred and fortr-ewht curs. Of Tike een emer Ar he led rang so 'Seven in" (Bc 7). Moreover he apr cLiuits Spe.cad Seng son peti. Ys Gr tat ot i Seng dos at rx 'at Slat op nn nly soo apemn of pre ct 'lenin inden, ae "peadin f fands" has 3 prc Venice When 1 man opeads ou hn hands iiss hem opin poyer and mpc, be my be ad Teen hae a teng a0 eae zeman Ie

1plorfy the Holy One in various ways. Me ygnbatically™
'unites the ten Wards Sefiroth), thereby unifying the whole and duly hewn the Holy Name He also, 25 mere unites the inner Chariots aul the outer Charints, so tht the Holy 'ame may be bles from all sides, and all become «9. both that which is above and that which is below. 'The ten powers of which ve spateare the lover ten Wents (Sefirah), ized by the inecribed letters corresponding to those ahve, and they have charge, in tie fest instance, of the arang of the [oyb] finger im prayer. And when the whale 'side of holiness is united. above, the "other sides" are Subdued, and they ala coafesr and praise the Holy King "Observe this. In the mystic dociine of the Holy Name 'we speak of King and Pies, both above and below. 'The Ring above isthe mystic Holy af Noles and under im there is a Priest, the mystic Primeval Light, who mimistese Thefore ion; he isthe priest who s called "great" and statoned at the right hand. These is 2 King bebw, in the likezess of the King above. who is king ove allthat i belw: Jad under hum there 3 Pret who ainsters to hisn" this {the whore we call Meclael, the High Priest, who is atthe right hand. All thie constitutes the true object of fith, that of the side of holiows. On the "other ade", the ade "s foot" (Beck 1, 15), and the pret, whe

1under him and ministers to him, is On (-=aren, nothing
'nea, idolatry); he i alluded to inthe verse: "And Epes 'sil. Yet Tam become rich, T have faand me oat power", 'tame the ceestial unhaly power which presided Over the ct of idoltey commnitti by Jeroboam (1 Kings it, 28), 'without which be would sot have been able to racceed. Now, when this bing and thin priest af the "other side" are ach 'Gocl, and ther power hoken, all the "other sides" follow suit aed are abo subdued and heoken and actnowleage the 'sovereignty of the Holy One, sed inthis way He alone rules "And the Lord alone wil . 1) En jst the same way God broke here on earth the power of an "old and foolish Beceem "in A setupe (exons) + mamdy Pharaoh who, when Mow sid to him, 'God of the Hebrews bath met with as". replied, "I Aow aot the Lad." hut wen the Holy One, desing that is Name should be glaied we car a iste bere, punished bin aed hs people, be carne and arhnowletged 'the Hely One. Subsequently his pie alan, camels Jethro, 'the print of Ox, iz asatry mat als hurled 39 ar he (ane al sctaniged the Hany One, arn Blew be the Lord, who hath Severed you. Now know thatthe Lec is preset than af the gods © (Ex xvi 30,1). So when tht king and that poe ackrowiedged the Holy 'Onc ened be He, and wer hanbled belo fm, Hewes 'euited above and blow, and the, and then only, He 'Bre Fach the Torah, = undipuied sovereign onc al"

1Elesar medised on the words of the Pas: "Gad be
'wercifl unt us" (Pa eave) Sd bet "King David rome (ie pris and thanked the Holy King: He was stndng the 'Torah a the moment when the noth wind ee and tached fbn harp, 2 that made monic Now. what wa fog ofthe harp? See now: When the Holy One moves an sae zonan nt (rbot dup ("Leta peoples pie the") signin that when the 'heathen nations acknowledge the Holy Onc, His glory is 'xnfesed hs faith nthe Holy One, saying. "Now Lhow that the Lars rete tha all gods thes the Holy One mas 'Shed in His glory stove and below and hen t wm that Be eve the Torah in the completes of his damanioa" 'Sad R Simeon to R, Eeazr, his on' Concerning this, fete wnien: "Let al hhind. But R Abba wept and aaid: "A father piseth bie cildren. Who will pay R. Elezar and being his words 19 'completion excepe Be have the Master's pay? How happy (Gar we coasder cunchves that we were prvieged ta bear few wor so that we shall not he ashamed of our ignorance Abts continnet: "Tt dows moe s3y thet Jethro was 3 pest of Os, but of Midian" R. Simeon replied: 'I i all 'one; at frst the father-in-law of Joseph was called 4 "priest for both Moses and joseph were in that grade symbolized 'by the two Vau's that are one." Then R. Abts put bis hands 'on his head wept amin, and sid: "The light af the Torah 'new reaches the highest throne m heaven. But who will ght the lamp of the Torah when the Master shal have parsed '2eay? Woe t» the world which will be orphaned without hee Howerer, the words of the Master wil shure a the 'world until King Mesias appears. when * the earth shal be fall af the inowledge of the Lord ae the waters cover the ser" (Iss. at. 9) Now Jeuno ras or att THat Gop (Elohim) Map DOSE Fou Moses AND Tow ISRAEL, HIS PEOPLE, AND 8] setune (exones) .F 1H Low» (YHFH) nap sxovous Isnaee ovr yr Eover. Said B Hiya: We note that there in wanstion in this verse fram the name Elohim to the rime YHVH. 'inner reason for this. The fist mrme indoees 'the Shekinah who protected Israel in exle, always being [present with them and with Moses: and the second same Figaiie: the supreme emanation which brought there aut 'Eom Egypt, aod. ix symbolically Krown ae "Jubile™ "According 10 anather imerpretanon, "What Gad had dane 'fr Moses" riers tthe time when be ras thrown int the [Nie and when he was seved irom Pharanh'sswerd, and "lor eral s people" the time when "He heard the groaning" R. Jowe here quoted the vere: "He sent redemption usta him int His Covenant and brought him near to Himself that Ihe might worship Him. Seece then all proslyts have been Drought to rest under the wings of the Shekanah, and hereby "oly znd awful is His Name", for the Hely Name hallowed when che "other side" & subdued and braken, 2 in the case of Jethro" Now Jeruao . .. weano. Was Jethro the only one who 'heard of all thax God bad dove ? Does it not sy, "Peoples beard, they were afraid" (Ex av, 14)? Indeed, the whole

24rie z0maR 11 [o8a-686
swonid did thea, yet Jethen alone [68B) renounced salutes 'ind accepted the Holy One to worship Him. Suid R. Abt: 'We have frequently afirmed that whatever the Holy One kas made, whether it beabove ar below, ths 2 'purpose= He istruth and His work is truth, ad therefore mo [Phesomenon i the world is o be spurned as af no account, 'Since everything i formed according wo a divine patter, and therefore i of ome neceaity. Once, for example, R. Elza 'was walking along scsompanied by R- Hezekiah, when they came across a snake. R. Hezekiah we about to kil i, but R. Eleaar said: "Nay, eave it alone, do not kill Said R. Herein to him: "Buti it nota noxious ereatare which killa people "To which R. Eleuzar replied: 'sis wraten "Doth to fom above and commanded to kil some ore, s0 36 to prevent that person fom committing some evi; thus the ing o His plan and ifit tnd no purpose He would not have 'resed it. And if it is wrong 0 despize anvthing in this 'world, how manch more sinful must i be Chink ighaly of 'any word ue actaf the Haly One, besa be He. Iris written: "And God saw everything that He had made, and, behold, 'twas very good (Gen. 4, 31). The "tiving God" (Blom 'Haysim) purposed to wive us light and to care for us in His Providence; and in His ceation all are united, shove and below, the "Right Side" and the "Left Side, the angel of fifeand the angel of death all are part of His pln, and tic "very good"; at is all part of the same mystic doctrine, appechended by those 'who contemplate the mystery af wader, "Ie was Jethro who gave Moses sound advice concerning the adminitraion of jusice. And is this i eantuined an allusion to is confesting the Holy One, namely, in is 'awareness that "judgement ia God's" (Deut. 1, 27), and Delong motto the "other side", and that law and right were sven to Israel and not to any ofthe besthen nations, a0 iis 'writen: "THe showeth his words wn Jacob, his eatutes and (84-690) jetano (sxo0cs) 25 his judgements unto letcl. He hath not dealt 40 with ay 'ration ; and as for his judgements, they have not kaown them" (Px. extvit 19, 2). So one must beware of despsing "anyone, siace the words of an ordinary person may he of 'great conmeyucnce,[éga] 2s sys of Mines that Be "hear 'nea to the woice ef and di ll chat he had frtine she, © Land, among she main, sd ing psene {ito thy ame" (Pa i, 50). David sil this under the 'prompting of the Haly Spint, when he sav thatthe ory [Sf the Haly One se exated and honoured inthe word a 'should be, unles aber nations also cntbute ive thar the ly One i lorie for Israes sake aloe; but "while Isel are the foundation of the vie light from out (3 which imace forth bight for the whole mori, yer when eaten ration came 1 ce the ry othe Holy One 4d to worship Him, then the foundation of the bet 'arengthesed, snd lls rays are united, and then the Holy (One reigea shove and belo. This senate what happened 'when Jettro, the high pres of papansm, was converted 10 the mori of the we God of Iovac-"the white wont, Inearing ofthe mighry works ofthe Holy One and sing thatthe great sage, Jethro, had been raven to worship the (Gnd of lac, gave up thei idl realising thet impatrce, ss in thee way the gly of the Holy Nine of God et 'eated ue all sides. For this ean the rare concen [Jethro hes ben poserved in the Torah, wih Jeno' same wihe bed. Pharah fad_a his couneios three sages: Jahr, Salaam, ad Jo. Jers len set fort, was the aster of worip, and ther was no clsal Chain oF star of 'hich be didnot know the cal Balas wae 30 Grch-sreee, in word and ac. jo displayed pre-erniteatly the sense of religious awe and fea; or inthe sphere of sspeamuedaneeeaieeshge. whether in the repion of hli= neat or of uohalinos ("the other side"), man cnet 'raw down the spin rom above and we hum wah i 'ethowr 3 sense of farsi ave the concentration of heat ah rue zonan ttt ato and mind, nd self-efacement. Without this fear the wor- "thpper, even sf he be an idolter, cannot properly link his 'wil tothe power above: he will nly be able to attain to some all xperks of thet power and even these require concen {ratio of will and a sense of fer. Jethr's religious activity 'had to be continuous, and independent of the needs of the 'worshippers; for. in order that he might be able to use the pnwer when he neededio do%o, hehad aliays tobe comected 'ith it Balam clung ip his mediums of sorcery, as we have ated, and Job, because of that overpowering sense of ae 'which was in him. when be saw the mighty works of the God (Of Forel in Ent, turned wo worship Ham with the same amount of fear and ave. But Jeti was not converted watil Inter. Only vhen the Israelites had actually left Egypt when Iherealzed that all he honda by which the Eayptan lane 'hal attempted to retain Israel intheie power were fui, and 'when he sau thatthe Egyptians themselves had all perished in the Red Sex, oaly then did he turn wo worship the Holy 'One, blesed be He, Halaar, ae, was not converted at al, far the purity of the "ether side" clung to im. Yet eves, hesaw something of the Divine and the Holy, although from.

2datance, thrush the mist of bis impurity and attachment
ahe "other side". For in the "other side" there is am admixture of outer ing of light which surounds the dark- 'ess, 26 it writen: "A whirlwind came out of the north, great lool -— andar brighenis war abet (Each 4). 'And he saw this brighinese from a distance, bu, a it were, ough a parsitin: therefre, though be prophesied, he Jenew not what he prophesied: he looked at the light with a "closed eye" (Nom. xxv, 4), for there it no sphere of the other side" that entirely lacks [696] some streak of Tight frum the side of holiness, a5 even in 3 field of straw there are Sime graine of heat, save only certain minor powers af Special shamelesspess 2nd uncleanness. And its this litle 'pot of ight which Haltam saw. Blemed is Moses eho moved small the supernal holy remons. and who beheld that which 'isnot given to any other human being to behold. Moreover, Balzam sew from a distance a small light from weit the 'ther side", a8 i wee through = partition, x0 Moses ssw cal Jerane (evoors) ay 'hroughthe pret light, as through a walla streak of darknest atts edge; but even he did na act it says, jus as Balas 4d not away ore the streak of light: Happy was the lot of 'the faithful prophet Moses, For what iy i that we read 'concerning him? "And an angel uf the Lord appeared unto Ih is lame of ie oat of the ide af 2 fash (E. tt, 3) "The bush was inde i that region nf hanes and cave 90 it, for all things cleave to one another, the pare and the impure, there ts no purity except through impurity; sgsery which 'm the words: "a clean thing ost 'of an wnciean™ (Job iv, 4) 'The brain is cowtuned in 3 'shell, ashell which will note broken unt that time when 'the dead shall rae again. Then will the shell be broken and the igh shine aut imo the world frum the brain. without amy covenng ont. Bleed are che ruhtoous in this wold 'and in the werkd v0 come" Axo Jerune Teox Ziproaan axe wen two some Why se they called "her two sont" and et "sane of Manes"? R-Hlipe sid becom abe Had rough them R. Ekasr, however, explancd i dernty saying tat 'crt Maas Lal ened meet ch 2 pal spies 'flan (Che Steina), would faye See sere 0 fall then "his som although they were i fc his ss, Sn ine swhon he ha sep hil for he ie Bene fiom the Shekinh, and wee ot 0 mee Bs heron se rea "And Jethro, Mow therin-nw, came with Br 'Ses (V5). Said Simcon: "Ela, Eieaat Tne that he tps thy aeration gn rig, btwn tec (Ceesily, fresco the bono of te Shlomo 'ited with ir the te, writen, "her sma, at seh sve sftermar "ho some ers a 10 Mowe bor to Jot wh gat sme fer Mone a ee i, Tike Later tho had po ss fore Jacob came and del fm his aun For Mom kc, and thrgh hs ment Jethro target sane, whem he shen nrooght with hin to Mestes, 'tae tes mig all ener together ene the mange of he $Shekinah, 'Therefore i aye lain the folowing vere (0): "Ic thy fathers, Fete, am come wt te, a TRY

28"run Z0nAK 111 Tiob-7oe
tif and her to woe with her And the Seth dave 'sons is definitely stated: "And the children af the Kent 'Mowes' father-in-law..." Cludges 1, 16), and be 'ons 10 be with Moses" "Then R. Simeon went on to expound in conection with: this theme the words of the prophet Isush (1 3): "And 'many people shall go, and say, Come ye, and lex Ws 30 up to the mountain of the Lord, to the Souse of the Ged of 'of Abraham, who sid 'be seen" (Gen. xa, 14); for as the mountain i fre to all to send, so i this holy place open to receive all cumers, "The verse continues: "eo the house of the God uf Jacob", became Jacob called the wame place "+ Bowe of God {lia xvi, 17) Or, rather, it calle "must" and is also called "house although itis the same sphere of the Divine, [roe] since it in a "mount" for the nations of the world. elisbere Se secede they drs so caicr andere oes Of the Sheba bat + "heme" to liracl to whoo the 'Sckinah stands in the relsbonship of a wile to 2 husband, crated i love and joy, Bovering over Jere! like 2 mother 'over her children. Of Jethro we read: "And Jethe --came 'sith sone to Moses oto the desert" When # sane "to Moses", thy add "vo the desert" ? Because herein Ly the 'whole sigrficance of his coming: the "deser" symbolired the "mountain of the Lond". the place for the sexption of prowljes: in ther words, Jethro came Yo Moses with the ceueston uf bromine 2 pluceive ard catering under the 'wings of the Stekinah. Everyone who comes to this regen, called "Mounmia" becomes 4 paricpant inthis mystery, and is called "a promi of nigtmouness". However, although be i jined to ths haly sapeenal sphere, yet is he 'alled "Ger" (proselyte, I. sejourmer), 2 person ieing out 'of his own couttrr, because he has let his own people snd ie and taken wp bis abedein a new place. poze) seta (exones) 29 'MOREOVER, THOU SHALT LOOK BOLT xD cuoose OUT OF ALL riz Prorte, str wen. R. leo and R. Jose were one day the Tooth i Tiberias, |B Scmecn passed by and anked thm what hey were cogeged "eacmesout of wem:""Tsa ithe hook the generations of man: the day when God crested na, im the Bienes 'Sidi this vere indicates that the aly Onc owed 'he frat man all he faure gecrtons of mankind: oh the leader, a the sages of exch peri. We wer further tughe 'concerning the mpatcry cocaine' im the words Wie the 'eck that shen are twa tks, an upper and lower bok "The loner book i= he "took of rememfrance™, and the 'upper one ie called" this™ And in order t show thet the 'oro are tot separa, but form cee, i i writen "this fe 'he book" There ar two grades male and emai. For ll {he soak snd pint tat eter baman beings ae aude to 'in the words "genensions of man (Adam)", for they all issue from the "Righteous One", snd thi i th "wnerng ofthe {Spe thet won aut of Eden a ater he pan" (Gon 10) 'There i abo smth,» lowes "Adam aude ts the 'words, the day dat God crated man (Aden) the time vere. [7ot] In pat he wpper Adm, de ina of Saale and feral Ss nly Soca and toi the words "this i the book", bet afer they produced offspring: ey are called openly "Aden". Then se & ad that God smote man in the"ikenes" of God. By the word "Desc" 'Pearce eaderand Kind of trim which mae pest Tomentaiy and thes pas away Accordngn another ela: tation, she werd "Ehcoe" secret the usan of males feels epee! and we Maser firmed, Forhernore: "Thus the book ofthe generations of Man", ve- de book snloch reve the omer meneung of the eae oman soa © Each he bewledge of haman store The characes ofan SS reveled inthe hae the forehead, the exe, the Sp the [esrares al the Sc, te lines ofthe boda, sd even the cars By thee sven cathe dierent oypes of men be emg

220que zomaz ny fbr
"The Heir. mae wit course, upsancing. wary Sai, is of = truculent sisposition. His hear is as su asa de. His 'works are not upright. Have no fellowsbip with fame A msn 'with very smoith sleek and heayy-hanging har, i 2 good companion, and one beneits from amocation with 'im. 'When lef to inset he isnot quite rable. fe cance keep secrets [71a] unles they are of great importance. His acts are sometimes good and sometimes the reves. "Aman whoue hair hes tht, yer st shot, feariess and insolent. He has a strong desi todo good, for he penecives the bemuty of poodncer, but alas! in goad iseutions are sever realized. In his old age be becomes God-feaing and [puout, Great secrets are not wo be entrusted to hm. but be fale enough with small ones. He cn make mach out of ltde and his words ate listened to with rege He se wader the euterc siga ofthe leter Zain, ccording to the scheme 'which our Masier has taught ws "A men whee har m black and extremely glomy will succeed inal is Goines, particulary in secular maters such (a cummerce for stance: He is generous. But be pragpens fly 2s an individal; anyone aswaung himself wath fam wil abo have scoess, but nat for lang He is also under the ener Zais. "One whose tir ic black bot not gla is sor aheape 'soccesful in mundane affairs. Iti good to atccinte eel 'with him for 2 whule in business muers. Should he be a student of the Torah he wil succeed in hie stadies. and 'others who wall jor him wil bkewise mccred. He se man 'who can keep a secret, but nt for lg. He sofa despondent Aman who is told is secoesfal in business, but i not snraightforward. There i always 2 scarcity of food im his Thee. He is hypocratial: tht = whe Ii bald gine in youth. If he becuenes ald in bs ad age be changes and 'becomes the oppesite of what he was before, for pod or for {IL Thin, Bowe, ony refers to the taldness wach oenure meses] serano (exon0s) = tee chen th pet wr the py ie pet on, 'ihe ts tn He nr] Seca ba pcs te helstng meta pre ceeerrersey oper ieee 4 Kae Yad Some et mpl Se (Se Bidet ny hearts eel oedema She cet vere ay tne tee who compton 'the sign ofthe Keer Nim, which forms the completion of ee lettes Zane, argc tho o wpchoded the stmbolne (of Zeon and sometimes it sands separately. "A forhead which cies sharply upward from the aose, 'aman wil coosider himself wise, thoagh in realty he knows {ile His temper wil be quick, and his tengue like 3 ser- 'pent's If his forehead' has large uneven furrows when be (Speaks, bur other lins om his forehead be even, be is not 8 [Person toameciate wth save fora brief peat. Whatever he 'Plas or does is only for his own advantage: be cares fr 80 (Gee bat himself: He is incapable of Keeping any secret 'cotrased to hie, and the supng, "A talebearer revels 'secrets™ (Prov. Xt. 33) i trae of him indeed, be cares noe 'that he says. This pe of penen belongs tothe mystery of 'he lener Nee when it sx comtsiond in the leer Zase. Such 'dane may be though! of as anyohng bat relabie "A fine and rwunded forchead indicates 2 man of great 'penetration, bur whuse judgement is sometimes clouded. He loves cheerfuloes, and i kindhearto! to all. He bas 'high ienllcrualimnests. Should be stacy the Tosh be 'wal Became very proficient. When he speaks thece lange 'erinkleseppear om bu forehead and three atl ones sbore cach eve If when he's angry he weeps, e's beter than be 'appears t be. In word and deed be is fortnight and cases 'eothing for anyone. He will nudy the Turah with prot. 'Anyone [72a] wo alls himself with him will evve beset from the asociaion and will profit even in secular matters a 'IME nomAR Ur Trae-rab He's not consistently pious I legal ffi he wall always be 'unlucky, and should therefore avoid such embrcilments as fara pail. This wpe ands in the eymbam of the letter Nur alone when it snot included in the Za. Tes for this reson that he mut shun legal matters, sinoche does not bbelong tothe region of justice, butt that of loveand mercy, "A penton whose forchead is large and yet uarounded— the kind of man who always. bends his head. whether he 'sand or move—this type can be divided into two clases, 'both witss, The madaess ofthe one is evident, apparent 10 all; such 2 person is an acknowledged idiot. On hs forehead 4re four large wrinkks, which wually appear when he Speaks. Sometimes, however, the skin of his forehead is Stretched and the wriskles are not evident, but other larger 'ones appear clase to his eyes. He bsghs for no reason, and |S nothing. Hi mouth s large and hose. Such a man is of ro 'worth ore. The other kind of madness inchided in thie type {less apparent, and is unnoticeable in common intercourse. Such a man may pursae study with succes, even the study 'of the Teraly though be will nt uke it up For im own ache, 'hut only to make + show. He makes + great purade of his 'eligion, to give the impression that he is deeply pious, but jn reality he has no thought of Gof, but only of man, The 'one object ef all his thoughts and behaviour is tw draw aten- to to himself. "This type, with ite two distin variant, also stands under the sign of the Nu when sie contained in the Zaie "A large rounded forehead indicates one who is open 'minated sed generally gifted, He cam acaquice any kind of knowledge, even without a teacher. His undenakiogs are vaifcrmly successful, except when they are concerned with 'mney matters, in which he someimes comes to grief. He 'can infer great things from small: hence he is rightly called 'iscerning He s detached from the tinge of thie works, and 'even wher he knows tht he willsfler [728] by mt consider- ing earthly matters he pays them no heed. He ie tender hearted. His forehead is deeply furrowed by two wrinkles, set high upon his bras, une over each eye. Hi forehead alan has three long lines, and between his eyes i the double pbz3a) Jetuno (exopcs) = being the pop. es A man whose cyes are evenly set is straightforward and [person ith sch ejs i alays mers and Te good jetentons, but sco cartes 'of Bie Sckienes Hie minds chip 'occupied with worldly things, but be has the capacity for 'should therefore he should be encour in this crection. ney ili fer H iff if if

24Tue LORAK Ht ez
and the type to which i "conforms ae contained inthe tnystery ofthe leer M2 when entained inthe eters Zain a0 Samer. "Tie whose eyes ae ofa yllowish-blve colour has madness {nis eine he therefore wes From megalomaa and ieraniiloguent re his manner and speech. In dacusion be {ely defeate. Fle is na worthy tobe structed in the roysucal meanine of the Tura, a8 he does ot acy thes Sosy ter beomncs pute es wah har kevleige Th type belongs to the mystery of the Iter Hé, hich inl in the ker Zain only. being far removed from the Inter Same os account of his concet. When suck = man peas, many wrinkle appear on bis frchead. "One whone jes are pale with a crain adore of reesh hue is af an ieacble disposition, but i bo often Gindthearted ennugh. When angered, however, he hacomne el He cannot be entrusted with a secreu He belongs to the sgn of the leer He when ss included in the lener 'Somech. "The man wha eyes ar whe and Moe with nly spot cf back i them, canbe eruted with sere and makes good Sse of them. I he makes a good beginning in anything [78] he aes on prospering Hie ences exnoce eval esion him, she cm do hie no eis andcvently hey are urls subdued by hom. He under the ag of the ener Kapa when cis inched io the leer Sameck "So much for the mpstenes concerning the ees which ste revealed ur the wine "The fname ofthe cmntonance. For the maxers of the inner windorn the features of the face are ot thme which appear outward, bat those wit formed by itera force, {rth features ef the face re moulded hs the impress of he inner face which is comers im the spt rending wit. "Thusspetpodsces outward traits wish are ecogzabie to the ibe, the te features being dacemsble from the spi Man has a spinon which the Jeter af the ape ae i

2ery designed. Al these kere are enclosed im that spi,
fod oe a tame the designs ofthe leer eter nt the face Sd 2 they enter, the face appears with the desig ofthese hse] erien (ex0n05) ss esters upon it. Hue ti semblance lat for sshor: time ony, tthe faces of adepts in wisdom, om whom it 16 rom whence inte the mystery ofthe Turah with ts alpabet (f twenty-two Teter, which is the ewenee of all things. [Now that "river which goes out of Eden" cartes allthis 'along with itso chat when the spr ad the mule emerge hereiom they are all stamped with the sprint of those Jeter; the which, when the art of aman be thus stamped 1by it ales ako 4 exrsin impression on the fee Sad 'Steam 19 them. "Iso, Ue Hewes of the Mother i mae imprest upon the form of tha spit" "They replied: "This, Master. the teaching which wehave nerd from thine ow ipa: The design of the eters proces from the nde which is above, afd the image of the Mather

1imprened upen the spirit while Bclow the form ofthe
'eer is hidden m the spin. The design of the Mother which is eutwardly dacernible Flows the fur proorypes— Man, Lic, Bull nd Espen the Soper Chanoe end the sprit projects the image of them all fora time, because 'whanoerer belongs the domain of [74] the span thus 'self foreard and s bth vse and invisible. A thse forme 'are desgoed the shape ofthe letters, aed although they fre hidden they are Gscemed fora hort apace by those who fave eye to sce, by the wise who can comprehend the therein Now, thee are Jenow the mysteries ifthe jane? wisdom: can resignize him, 'because te inner spn is duly prepared in tim. and projects the fall design of tae form within to without, from vibe 'to vinthle And thar design it i which becomes the outer form of + man. That is the design which is more perfect than any ther. 'This design i the one whichis made ible fora litle unto the eyes of Weslo and the children thereat. 'Whea one looks on the face of such 2 man one is moved to Jove Rim. On itis raced the design of four letters by means 'of 2 fine wean which & projected from the might side and ie rOnAR I bers 'another vei, itself containing two more, which i projected fom the let. 'Thee four signs severally form the four leners which make up the word edu (testimony). The sien ofthe fist leer ss represented by the vein which ison the 'ight side, and each ofthe other three Feters by one of the 'ther three veins. 'This we find expresied in the words: "A testimony (abu) in Josep (Ts, Le, 9), for every00e whe looked upen him loved him, and he was perfeced in love. Inthe seed of David the colours are reversed, and this it was that misled Sarmuel (x Sam. vl, 7). Such face contains all forms, Such 2 man is self-contaled, even 'when he is angered, and quickly appeased. [rab] - When 2 man, not entirely bad, changes fas ways and terme to the Lord, + good spit begins vo rest upon im, 30 thar he is enabled to prevail asinst the evil thet was anim, and for time this new spirit thrusts itself formar into the (eepomii af he Gat a te res o's fo: At alos eel Ccurmination his face would oot anspire love, bur gradually 'it becomes better comprehended and sa better loved. When people loud at hun + sense of shame fr his pat misdents 'ames over him, fr he feels that evervooe knows his former 'ol ways, and the bod rushes to his face, and then again he 'rms pale. On his face are three veins one on the right, one ping up w the beige of the meme, and 4 tind which 3 Jed thento and branches downward from them. These 'eins form the shapes of the letters which are traced pon the face They unrally etd inet prominently and queer hat then he s enitent and gradually ecomes accistomed 10 'waking an the way of truth they subside. The mystery of 'these eter i contained in the word Karsh (Kp, Resk, Yad, 'ith, "near", signifying that be had been far fra bones, {r5e} Althagh there areal ether veto im fae, theae do bot protrude, eeept when be ieads the paths of erookedness sand vaiquity. Heve again the seed of Dari ee the rovers of 'ther men, fst appearing in the form of Man and then in that of Lire, finaly separating and taking the form of the "wher se"

5When man deserts the ways of the Torah and fllows
ssa9s of iniquity, the holy api, which formerly det in bis

7setux0 (sx0008) =
ince self reves inaence from him and snaberspint {aes up sade here, with she fem wich pees paras es aca acpi fig 'on ofthe wie inthe form ofan Ox When they ge {he peron thar onsen they ently Echols fora, 'nd they observe him two rod belie ves on the Fig ade of the face andthe om the ef Th ae the 'smbolicleere of tix type which shape themelver thos 'hy i fs face: one sphental and hin, the to hers 'ti round above The cys f auch aan ae rune Seep im his bed. The aymbolic exyeston of thee Iter i {etws: 'Ph nt cer inte frm ofthe eter Kap, aod {he ther te acral in Gat of Rech we Te (Rater 'becut off). The mame letters are denoted by the veins on the Tei ide ofthe face Th siieance indice by the words: "The shew (ha-Karati) of their counterance doth 'witness against them" (Isa. t11, 9). These veins swell in the {ce more than al the others: fut whee the sre cepent {od tare fn the ny of thet sd bck to the ight hand erate ee eer SS mubdued and he spr uf halve prevails: thew eh Tonsthen peste no mare but recede note ee reach (Fthe Sesh and are ome sight of apd the which are the rable he god sit becmme evderson hr ead. With the sed of Dani the revere was the cs fit he Tom 'iid wy, ad afervards the Two dark wine nee made 'isle im he fae, one onthe Pht Side of ad ae om te [eh whic formed theo lem, Dalethand Ai haben ine the eee of her ee Sy, Diesen ata chel per alin cen cf making epsaton for pat micderk making wd the defects of his former life on earth. He is symbolized by the form ofan sale i pint i weak. No promubernt eine 'nih symbolic sgnfcane cn be dncred the Une 'heat of hit countenance, rnc these were let during the [ese of his Forma ie, But thins the aga by which he can Eotecogrioed. His eyes do sor sparkle even when 'hee [ful Became is spirit Joes rt shine the Kets, and the park of ight which was in in in is former ae as

2sie zaman 1 brse-7s6
been extinguished. He does not belong to the grade of these whose character can be read in their faces To him can be applied the wards: "Wherefore I praise the dead which are Saeady deal more han the living which are set alive" (EexL. ty, 2). The seed of David, however, i indicated inthe words: "The secret ofthe Lord is with them that fear Him, toshow then His covenant." "Ths in the spirit of man, a6 we have shown, are inscribed. leners which press through iat visibilay- To. penetrate 'through these eflctions to the inner symibels and to decipher the symbuls art = the privlege of the wise alae. thet 'they may Baly attain knoveledge ofthe spirit of wich the 'symbols are the manilestation, through the esoteric mgnif- 'ance of the words "This the book" (Gen. ¥ 1) Tarough Aon alli revealed ty thom nave hat Lorca be judged by a different rule, according to the Goeination [58 of the sprit or the Lord af he pint. Happy and blessed indeed are they to whim is eutreed knowledge of all these tangs {So much forthe mystery of the countenance. "Phelps. Te mastery of the lips belongs 0 the kter Pe ffsufe and mischiel He cannor heep 2 seret. but shen he happens to bea studert of the Torah he ex for 3 time cover and kecp hidden secretmattere. is sigh isthe lester 8 when itis sncluded im the leer Rea, bet aot in Samech, He makes

2show of being pious but is not; one should ot have any
Sealigs wits im, ease all his words pracced ext of bis 'auth alone, but fot from his hear "Thick dey lips indicate a man of quick temper and inst lence, intolerant, spesking evil of his fellows, without any scree of shame. He likes ts mock and jer at otbers. One euld avoid « man of thie kind. Ned when hie whole foce ing strife. In workdly matters he Ssape to he succesful. He i of a verge opin, and relent less towards hos enemies. Concerning him it's aiid: "A vorked man hardeneth his face" (Prot x0, 29), He stands 'under the sign of the letter PY abe when its mot included A Jeruno (exoncet) the Sch hgh may sc oc in he letter Rsk. "The care Excessively large cars are sign of spi in the heart and. madness in the mine. Small shapely ca denote wisdom 25d and ther owner likes to cy 'everyting. His ype is under the sign of the leter You when {i a toch na the other ere "So rmuch forthe mysteres of the human pbysiogaory. [Now we turn to ther mysteic contaned it the letters bat 'not == forth upon the countenance, tire cmerroed with {he appreseion of ten and seasons" smpsenes of hich 'we are unworthy" 'K. Simeon sid: 'Ve are worthy in this world and ye are 'worthy ithe world Yo come. Blessed are my cy that wll bbe worthy to seek all when Tener the woeld to come. Fer 'my soul calls to the Ancient of Days: "Thou prepares = {able Felore me be presence of ms cerns, tb ante my head with cil; my oup runneth "(Pe 20, 5) And {he Hoty Ove, Blewed be He, calls oncering us: "Open ye the ptes, thatthe righteous people whicn kepeth truth vay enter in" (Ua. xxv, 2)" "Then they began to dicrurse on the verse: "And they (the Haye) had the bands of « man, under thee wis, 'hear four sides" (Eack. 1, §) "This, sid they, 'bas been explained by the Fellowship as reiering to the hands Sretches ost reece who return ta Gad. Bat the expres "the hands of « nan" also sgniies all those formes fand supernal myzerica whch the Holy One has stamped 'Spon mon and ordered in hin Rnger outwardly and inwardly {ind in the "pal (Kap). When the Holy One reated wn He set in him all the images of the saperal myers of the 'world above, ad all he sages ofthe wer misters ofthe 'world below, and all sre desaned in man, who sands i the image of Gor, becuse hes called "the cretion ofthe palm". 'and this the mystery of the fetter Kap Supernsl mysteries 'aod symbole are contained in thist Doe Ten Words, fre 'Belonging tothe ight ride and five to the left. are all Usted i it a5 coe mystery. Thercfareitsays: "I wil abo seize my fone pala (hap) upon the ether" (Ek. 28, 17), meaning a0 'THE ZOHAR ITD Dsh-760 'hat the Lat will ie the two hande to be viedo hat 'sing wil depart fom the work and the gory of Tarek stall be given over tthe nations, But when they ae nied 'ene, ee anys "One vec (ph fa ple) of ec 'eke of gold" (Nom. vt 14), When they em united 'God created Man in His own image," Man wax in the Divine mind, inthe ier mystery. God crested him, male and Semale on onc, "inthe image of God", eymbained by {he pan. For when man wan created, what fit that & sriten concerning i? "Thou hast cohed me with Glin and fin and ht fonend me with bonne and iors" sh 3, 9) 765) "What, then, is man? Does he consist silely of skin, flesh, Ines and enews? Nay the eence of man bisa he Skin es, bones and Sinews are ut a uted civering, 'the mere garments het they are not the rman. When mae departs (Gran this worl) be dives himself of al thee |grmmente The skin sith which he cover ml and all {ie tomes end sen all ves opnbolom i the mpery ef the Sopereat Wisse, 0 that wich shove. The symbol of the hin tm the Mane ha {eae os i ceecton withthe worde: "Who etches ot the heaven ike a cart" (Px iy, 2); and aga: "Rama! 'king, djs red sed ager shine" (Ex, 5, in connection 'wah the alermace) "These obine ae a perocae whch peo {ean a permet war the evcaan ofthe hesvem, wich 'he cuter garment (ofthe Dive). The carne (of the "Tiberacie) are the iancr garments: comesponding to the sin wpon the ech 'The hones and the wares syenbelse the Chait andthe clea Flows, which are inward. Al thee 'av garments open that which a tert: which alo i the 'ptcry of the Soper! Man, who the innecmor. The Sane found be tar Slaw th aemeting tar, ad tis garments correapond to that whichis shove. The bones al unews, we have sd, corespond tothe Chars and sa The Sr na covering wo the has and chars and 'munifes elf outwardly. and se symbehcally connected with the "other side" (the purely sensuous element). 'The 'din, covering all, cxesponde to the frmamente which 'So by the inex of the hands and ofthe Singers it posmble tw discern hidden facts of 2 man's penorality. They are the aig sare hed ected she Gece of es types med 'heir relationships to the upper treasunes F78a] for ase rae reorte, ere Sud R. Sobeun: Te dace ne Sr "thou shalt chose bt "thou Salt behold" ame, bby meam of the pf of inner ght of those characte srhich we have mented. Ala iced on this eee "ibe Sat lock refers tthe bury" all the people" to 'the fercead; "or able men' tothe fee; "Gad-earng" the eyes "Yorn of truth othe Lips: and "hing coven he fends All thee are the signe by woch So 'recognize men: signs, thit to these on won the apni 'of wadon cos And yet Moses had 20 need of these S275,

332'rte zoman mnt irs 788
for we read: "And Mose chose able men out ofall Ix!" {(¥- 35); he chose them by the inspiration ofthe Holy Spirit, fore re: "When they ave mate, rune ant 'the singular instead of "Wey " inthe 'lua indicts that resto the Holy Spare So there ee ho ecesiy fer hit to we the if of inner sight in order find out who were the right persons: he knew at once whom

1choose through the enlightenment of the Holy Sper.
'Sinsury Sohmon, i all the legal cace brought before few. could give his decisions without the aid of any witnexes, Tecate the Holy Spint was prevent at his throne, and cveryone coming near tit was overcome with fear acd trembling. 'Thee was an visible gure hidden nthe threne, snd when any one uttered a fale plea it made 3 sound by 'which Solomin knew at once that the person was not teling 'the truth. Dut the Mewiah snill Gncorn person by the 'eda. fr of Vin iss" His Scent wil bei the fea of the Lent snd be sll jadge after the spit of is eres, either reprose fier the hearing of bon car" (Isa 31 3) 'Thee tice paged without witqrncs and aiid warn AMlcabers mst paige according to the bra, aml rise desde by the word of wirnenex The wise who are adept in fore mst warn sce and provide heating forthe souls Biewed are they ia thin woe and Blemed it the woeld to exe" Ix Tue .uigo ost, watex tHE cUIEDSES oF Tsuane West CONE FORTH OUT OF THE LAND OF Ecrrr. _. . The thied moeth is the one in which the (ektial chief Uriel has sway, He has three hundred and siaty-ive myriads of campe with him, corsesponding to all the days of the year. All have three hundred and sxrp-five lye of light seuing fromthe inner sopernal spbere called "Hishanal" (6. Ezek 5, 4), which i bedden sd veiled. sbich the mysteries of the holy cxlotial leter af the Hay Name [785] se suspended. This "haskmal" reocives the 'moc supernal and recondite Fights and passes them on, 90 that al the earns receNethane keys of the ght! which ames "Tie col perso (exones) {oreh roe thar sphere. And that Hight is contsined laps, which yet are one. The ft li Seco ASA Tete ah tn esr the sghucow i the world o ome 'Sen tor cryin" (RL aor) The acon Highs (one wich ghee and spares rey The vo ate united 'ed become ove: Uriel, the head ofthe angel and al thse 'ey para of things. Ave comand in two Hh, regand to the Torah: "And thou shalt meditate therein dar and night" (Je. 1, 8), "day" corresponding t the tongue. 'Se webie Toth (Law, Prope, Wetings). Migs wd *At se ne wien the Drache approached 'Mount Sin, the Holy One gathered the fabs to ima 'od carnined them as othe linea, and He fund them all 'Skshoiraced. of gence eth. Sohetadt9 Mos: Now do sah to give the Tovah unt» Feat Dew Gen to Me by ssling them of Me love t thor fates and to thomscl, 'and slay cocersing alle signs at wonders that T have 'ravine snes them. And thea sul be My mesenger ry 'THE oman UT ee Anb Moses wine UP UNTO Gop, axp THE Lone CALLED CNTo Mia OUT OF THE MOUNTAIN. He went 'tw theregion where the wings ofthe Shekinah are outspread, 'conceming which tis aid: "He howed the eavens andcame "down" (Be x01, 19) Said R Judah 'Av long ax the tac fof the Supernal King! adhere to their peoper plas ail 'worlds are impregnated with joy and all cretce is and stable. Concerning this itis written: "And all the people a die a Gere Gon (Dest 1). fg We have + frat the same lee R Jone os sO ay eed tee Be Toa the nde Tae Nit ex ome the mening af the words: "And he (Jacob) was afraid, and said, How terrible ith place" Wa ide ce thet wo all tere? His ae oa "Poot ep mentioned a thet gine oo Semin of the ly fac whch cmmapeed ote 'reality above. And any place where such 2 consummation is. fread ald ate" Veen med ees" fe Say then Gow the Tarpon tome the word (era) th ee" (Phas) and ot wth come (ikem)? His answer was that there is no true fear and awe See re eee a SD be ce ledge heen er ee os ee (coke) oo tem as ee" (mt hoe fphers ther theres ne cir, thre epic" (bree stole eter Bf eer coped te sc: Whe hath ecendal op sas hemes drone? We Joi pred te nds et Wit bend er et io ment Who bath eth oll then of the eth? What sha meme ond chet is pot me (Prov 4. is Sneak craded upto even os se: "Ad Bows went op mts Ged he Aaron who gate the sin i in Sta ye: "Hin fl foe ine" {es tn, 3) Ie Ei whe "hath bond the wat ina foment, for he mids "There shall et be de er in 'Tete oe Oot ~* Je2mxo (exo0us) 235 'hese yearn Dut according 48 my word" (1 Kings 37, 3) And dis Abeaham who "hath exablhed all the ends ofthe 'earth, for it may concerning him: "These ae the prners- 'ions ofthe benens and the earth when they were crated (Gedaber amy (Gen. ty 4) the bat word ating the meme Jeers as Abraham Tass was R. J's fst interpreation. 'He then gave a diffrent one, saying: * "Who hath acended 'pinto hesvea?" The Haly One f whom it says: "Gl bath 'scended with = dot" (Px nevi, 6) "Who hath ehered 'he wind in his firs?" The Haly Ove, "in whose hand ithe soul of every Keng thing™ pb x, to). "Who hath bound JR Jee said to him: "Jose applied the vere, "Who hath ascended, etc", ft to Mewes, then 0 he Holy One, and fF r uy He ile ii! i ne 'Tie tomAR Ut yo0-796 fo 1d a thes concening itn «dram bu when Tawahe Thad forgotten thine snawer" "And row, when 1 tll the, vse thou emember ic? "Lurely wil replied R. Jes, swap remember what ny Master lme" Said R, Simeon: "Thewarde ms! fe wndertond i the ght of te expresn. "My ft-born son Tara (Ex. 1, $2) and. szcly in wh Tam pied" (auxin, 3) sae her: elers 10 the superna weed, and i this wh i called "son" Whereupon R. Jee replied: "With al due rape to the 'Maser, thi fs ascret which I already know." Bat je again be fog t He was much perturbed. But when he went nto his hose and fay down to sep, he sa in his dream an hag fic book. when twas srtten:"Wadom (felon) and Shory (Fifer ww Wy sanctuary." When he awoke, be Slrughtway wen to K. Sincon, Ksed his hand, and aid: "This night Ts in my dream an [7ohagzaic bok whexe= in were writen the word: "Windom andlor in Hs sancuary™, "Wisdom" above, "Otay below, and "in His sanctuary" a the side This Taatie a dram, and 1 fagnd it on my Eps when Lawoke Sad R. Sioeun to hin: "Can this time thew wast foo Yeung to jx the company the "reapers of the Bell", bot sume everthing han been 'Sow unto the | Thus the meang i: Wisdom (lone) 'Name and Glory (Fert) the name of Hs sn Axp Moses went vr wxto Gop, Blessed indeed wae Mose: to have been worthy of this honour, to which the "Torah herself vestifes. Suid R. Judah: 'See what a difference there is between Moses and other men: "Going up" ia regard to ordinary men means "petting rich", "geting on", Thanours, sn office, in raph, etc. But Moses "went Up unt 'God'. "Truly, he was bless" K, Jose remarked that this ie 'one ofthe passages ftom which the members of the Fellow- ship derive the kston shat "he who comes to be purted is 'Bulsted from above™= becuse Moses "went up unto Ged", ANDTHE Lonp CALLED UnTO Wis OCT OF THE MOUN- TAIN, savin, THUS SUALTTHOUsSY FO THE MOUSE coal jerano (cxones) 7 or 'hee, hat he may dwell i hy sour Pues) "Bed 'a the man' he sui, "whom the Holy One befnends and brings near him v0 dwell in the holy Palace! He wh is 'united wich Him in worship hus on him 2 sign insevibedfroen read: "Aad Moves drew near unto the thick darkness where (God was" (Ex xx, 31); and ats, "Moses slone came nigh to the Lard, but they didnot" (Pid, xxv. 2)" MUS SHALT THOU SAY TO THE MOUSE OF JAcom: this refers to the femake; AND TELL THECHILDREX OF seat: this means the males. R. Simem connected the "thus (Kh) in this verse withthe "thus in the ordinance 'of the priestly benediction: "Thus (Kol) shall ye. bess (Nam, v1.23); also with, "Thy unts bless Thee" (jwherabe- 'hah), whieh last werd can be separited inco two words: "yebaras Ko, "they blese with Koh" (se. the Sephirsh 'Malkuth); "Saying" indicates the side of Justice (Severity), while "welling" indicates the side of Mercy, in the verse? "And he declared tanto. yeu his covenant ey" (Deut. 18,33), and abo in the declaration made 'by the Isaclite on bringing the basket of fistfruits 19 the 'priest: "I proclaim (higradti) this day uso the Lord thy God (id. xxyt, 3) Said R. Je: 'AS we have mentioned this verse I should like to ask vy says "to the Lond thy 'God! insead of "the Lord our God"? K. Simeon replied: "This is aot the only ease where "hy" is ase instead af our". Far instance: "the Lari tky God will bring thee 'nto a goed land (Pid. vit, 7); "forthe Lard thy Gua isa consuming fire (Id. 1v, 33). Moses himself, who used 'hit expresson, could not say "aur" God, besos, aconding tw our dictum, "he who fives outside the Land of Tsrel is, ast THE 2OHKR THT (79b-8oa vik were, within God So md othe ibn f asl, 'who wee ing to ale inthe Holy Land and to receive the Shelia thee, "ily God", but he could not wel sy "our Gd" nce he wat oto enter hive ito Hy Land "Due. cored Jone. "why dl the Ioactes have w say "hyGod™, seeing that 'they were already in the land" Sites eply vas that they had o procs that it ws 'eto the Supern Grace tha they were ao fsvoured by Gos and blesed with so many good tings. AI ths they sid tarthe ein nbo, st sich eommeced with the atibue of (Grace (orgvenes of in and meliatrship) "Say tothe bose af Jac" the foe iting for tem, "and tl the children ff Tro" ie the more perfect form Sting for ther. For Satta rp wera Math and Te Sand though they ute nto one, yet the termed leral {Boa} Hence "thou shalt tell the children of Tere! to revel te them wisdom, apd to tll them inthe stint fwd the gree ad oc tuth which the Holy One, ilemed be He, hae shown to them. Jae once told the following story: 'Tt chanced one day when Twat out waking, accompanied by my on, R- Bigs, thar we nme upon x on along eedicndl hetbe: As we Srew ear to hm Tasked: "Tal ue whet these bundle of herbs are for?" He gave no reply, and did not even raise Vis Bea. Said Ito Hiya, ny son: "Cerny this mani ther deaf ormad every wine." So weaat dows neato him, 'When he had colicted all the herbs and made them ito Sunde and covered each bundle with vine ven even #2 the list bundle of al he turned tos, and aid: "sce that 'ye are Jews, and it is said that the Jews are clever Yet if Idd noc ave pty on you, you wouk frm hence fave to shun the company of your fellows, for you become as lepers; because, 25 1 perceive, the odour of one of these ber harentered eto your body, andi wil ate you t be 'tests for three dap But now eat this pai and you wi befcaled" We did as we were fd, and fel to deep sleep. Tawakened to find mse bathed in perspiration. Then the 'man sud: "Now your God is with you ined, for He has 'erodes you shod find rs the te cre of your oa) setHK0 (rxoms) 239 odes should be accomplished through me." AS we went "long be sid to ws "Every person must converse wih hs flows according othe sex and clas to which they Belong." [ves track by thie remark, and snd to Hiya, soy a0 'This accor wth the Scsiyoral ero: "Tas shal ho say tthe house of Jacob, ad tl the chldrea of Tac" 'Then the man sid: "You probably wondered why Tid not spesktoyouorpay yousny apparent heed when you sddreied 'oe ia, The reton inp father waste geste pert in herbe and ther properticn und from him I leart the 'powers and uses of every plat with healing properties, and spend the whole sear smons them. Now with reer to the 'herb which ye saw me Bind ni bundles and over with vine lever. Ina northern comer sf my doveling there 3 place jn which stands millstone, from the hole of which x man 'emerges from time to time, and this man has two heads and 'earris a sharp sword in is hand. He sries terror into the hears af all who behold him, and. indeed, i the bane of our lives. On account of him 1 gathered this herb. Now follow followed hrm. Onthe way to his house we pasted 2 holein the {ground in which the man deposited some ofthe herb. When 'be had done so, serpent withan enormous bead iesued from 'the fle. The man took from his girdle «piece of cloth and 'bound the serpent as thought were a ke lamb. We were 'much afraid, but the man said: "Follow me until we come 1w his abode"; and we followed him. Presently we reached Ih houne, and there we saw the place of which he had 'spoken: in the dark, behind a wall: He took a cande and Kindle a fire aroond the place where the millstone jas set then he ssid to us: "Do not be frightened at what ye see, and lkcep silence." As he sid this he loosened the serpent's bonds and 2 him fre, then ground sme ofthe berb to powder and 'sprinkled this upon the serpent's head. Immediate the 'serpent descended into the opening ofthe millstone. and we 'muddenly heard a voice which made the whole place shake. 'We wanted to nun away, being sare afraid, but the maa took ae THE ZomAK HE [Boos hold of our hands, ying: "Fear not, come chime to me Presently the serpent reappeared and we save that ft was "Snppiogtlood Agni entered the opening af he militone. 'After a bore tine a man swith to heads isued from the 'pening, with the serpent wound about fee neck Thee 'ines he entered the opening ofthe millstone aa emerged Sin, sping "Chaneieon chamecon, woe to hi mother 'who brosght him there" Then the millotne wes tea from Its place and man and serpent together were red out ot 'vr feet, where the fell down and died. We were teri, 'but the'man who had brought these sakd= "Thus ie manifested the power of the ert mbit Teall Your presence! This was the reaton why T did not lok up 2 you 'ar apeak even word. If SoH] men but knew the wesdom of Siltha the Holy One ested be He, his planted nthe earth, Zoi the poner of all ha is tobe found inthe wad, they 'Would pick the power of shir Lord in is grat window Bat the Hely One bas purposely Been tht wadom fromm 'men, in arer that they sanld na tum frm Us way By ting 9 hat wind alse, orgeing His" "When f afterwards counted the happenings of tht day to Remembered "Surely, St Sera wee el Fe Seis inden we be and Mark tht Thre i no se ee be 'hat grows i which Gee wandom s ae greatly mansfoted od which caanct cae great influcce n heaven We may see this rom the bymop. Whenever the Fioly One desires Shee cee shold paily chemin fem dliemene, Be fonder at yop be uted as + eam of purification. Now wy i this? In order thatthe power above which is repre- 'ated by that ecb should be rowed to exterminate he Spt of mpunty tha the defled ene may be cleansed And. Ye wave seex war I orp Usto Tue Eovrriaxs, Axo wow T WARE TOU ON EAGLES' wings. What do "ensie' winge dencee? According to Rada, he "eaghes" are a symbol of meny, ast syn: "As am eagle stieeth op her net flonereth over her young, aperadeth abroad ber sexuno (exoses) oa ot taketh them, beach them on er eines, 30 the 2" Deut. suai, 1). A the eagle wacches bingy cover is own young, biti cruel towards ethers, so does the Holy One maifest His loving mercy to laze 20d His severe indgeneat te the heathen aatione. R. Simoan found the 'ame indication in the vee: "The way of an cane in the Reavers" (Prev. x0, 16) Je Elezrar once wen from Coppa deca to Lys, acompanicd by R.Jose aod. Hiya They $d raen at suoie, and ethe Ugh aprared, Hine ad "Tree before the vision athe prophet, "Asfor the Hones thei (the Haye) foes, they fou had the face ofa man And the face of fon, on the ight se: and ther four ad the face of an ox on the let sides thes four ale had the face the sphese of the "child" (ce Mercy), {or the eagle comtines matey and crocty: and 20 Gord led Iaracl with love and dexit semy with others, and the ex- the Torah, sod her saul wil iy sas (out of fear) Said R. Jose: "When the Isrzlacs appevached Mount 'on the might which folloeed the taree dave dung 2p sue zon 4 Bob-tre hhewenly angels came and received them with teotheriy fiction. For as they are angels above, so are the Israelites angels below; as they sanctify the Supreme Name show. 0 {othe Tnvadtes sanctify i below. And the loractee were 'crowned with seventy crowns on that night. Thea it was that the angels aid: "We have a litle sister, and she hath no Incase, What shall we do 10 our sister? How shuld we 'henour her on the day when the Holy One wall reveal Himself to give her the Torah?"* IR, Simeon said that when the Holy Ose came to eveal Himself (812) on Mouat Sinw, He called together His whole 'celestial Family and sid to them: "AU present the Dxaelies fare bike children, they vill not know how to depart themselves in My Presence. IFT should reveal Mysclf to them in the sorte of Puwer (Geburat) they mill ut be able 20 ber it, 'but when I manifest Myself vo them in love (Rehamin) they will accept My Law." 'Therefore the manifesution on "Mount Sinai took place on the thied das, which isthe Day 'of love (Rotemm). is this manner did He reveal Home fart in Love; and then gave them the Torah from the side 'of Power; and that on the third day, fori is because of the "Thee" that they are called Tare: and in the morning. 'a morning without clouds" (2 Sam saan, 4), since had been a cloudy morning darkoes would have been found in 'and Grace would nat have been revealed. And when does 'Grace reveal toe? To the moramg: "Phe morning is ight"; for as soon a the day breaks Grace i manifested and Judge 'ment passes away, but when the light of maming docs not exer the judgements So not vansh away, a8 it ts written: "When the morning sar sing together, an all the sons of God shout for Joy" Us xoxvi 7 Le. the angels of judge sent shout for joy 28 long as night continoes); but a8 soon 'hese sare at and the sun shines, tebold there te 'aurning without clouds", and Grace i awakened in the ower world" R. Jose suid: "The Holy One began 16 reveal Himself on Mount Sasi "in the morning", and we have 'been taught that t tok place when the ment of Abraham, 'ho "rose ap early in the morning" (( sacrifice Imac, Gen. anit, 3), = aromsed.* Sua} rerno (exons) 26 AND THERE WENE THUNDERINGS (voices) AXD LiCKT- SINGS AND A THICK CLOUD UFON THE MOUNT, AND 'THE YOICE OF THE TALMPET EACEFDING LOCO. Suid, a tpest ili

4"im dha cave it man ave bec given
foven the left side" "Na," repli R. Judah "he et a turned forthe tment the gh for cs writin: "From hs 'ght and a Sey lav to then" (Dest, nu, 2). Conan wwe read comserning Egypt's judgement: "Thy right loified i power" (Ex xv. 4): where the aft ff t i if ii i rH cat of the midst ofthe darkness" (Deut. ¥, 24) "Accoeding 40 R. Jada, there were three pradon of darknew: 'darknese, cloud, and thick douds (avapll), and the voice 'ame for from out of their innermost depths. R. Jose said Veer Hank "Zia a4 THE 2ouAR 1th [Bto-Seb thet ch inners on an ones ts the eta ih

2reat and ceasles voice" (Deut. 19).
'Seni K-Abvas It i» witens "And all the people =e the thandings" (Ex. xX, 18). Surely it ought to be Aeon the thandennes? We have, however, been tausbt thatthe 'oie mere delineated, carved out, ait ere. pon the tircfld darkness 0 that they could be apprehended = semethog vibe, ond they sawand heard allthase wondeefal things out ofthat deskaess, clad and cloudy darknes, and 'because they saw that sight they were inradisted with a ssuperral light, and perceived things 'the ken of all Socceeding generation and face 0 face (Deut 5 4)" 'And mbnce did they derive the power 2 to re? According {i Jes, for the ight of howe yes, for there was ot 'oe of them ut amit light which made perp all {hingsbidden and veld, and even all the generations of men 'up tothe days of King Mlssiah Therefore espe: "And all {he people an she [Sab] ves hey di actly ae hem "The word inlth er is preceded by the parc th which,

1tl codats that we are to understand anather eject
2c lo the me mention: in this cme another wee 'ren fan. which pubered inte tcf al the ight" emanating from the other wes in which they sa, sublime wish, al the celia treasures and all the hidden mysteries which fecre teu tevelad to succeeding gencravone apd wil not {revealed unt King Memb comes, when "they shal ee ye to eye" (loa. Li, 8) Inthe rer pamage (Ex. x3, 18) 'ho we ind "Bie torches" mentioned instead of the "ight= tings" of the former. Both, foweve, ream one ad the sme thing: when ce fahtniogs ae quite formed and ready to ppc they ae called "retrain. The "Wee oF the trang" estioned i the sme vere i according to K Jodah, that vice wich = sel cle "rump" i telezciee tothe Dir of Stearns (Let 8¥, 9). Accrdog (0B Simons the "toner of te ramp" the word whic 'roceedcth vat ofthe math ofthe Lard" (Dest ) by 'ch "man lives ess greter and stronger than all we? 'ics. On it depends alt calle "yreat woe", and alo 'Seb-tas} JETHRO (EXODUS) as

2"Sel thin oie" (Kings Mn, 13), 12 2 clear thaugh
tiny light which illumines ll chings, bus a "seill yace" 'leo because men must be filet with aur and silence to heat it. an itis written: "I sid, I will ake Beed to ay wars that r with app tongery I pill kecp any smouh wich = 'beidle" (PA masa. 3), "The text proceeds: "And when the people saw ot, they trembled and stond afar off" (Ex. xt. 18), The same word (coger! they shook) sn ed here of the people ars une 'Of the "posts of the dentin the Temple which moved when, 'ssiah saw his wiion (Ist vz, 4} And velar do we read of 'Enekiel when he aaw the Presence? "And I looked, and, Iehold 2 whirlwind came out of the port, 2 great Goud. 'and 4 fire infalding cl anda brightress was about i, 'and out ofthe midst hereof seth colour af araber (heal), 'out of the mide af the fre (Ezek. 1. 4} The whiehaind, to R. Jone, was symbolic uf the breaking af the (Powe of the four ingens Judah added that acceding to tration the strong wind which was sired fora the side of celestial Power (Gebsra) came from the noch, the special 'regen hidden above, out of which justice emanates, as it 'dows bet ay from "noth", but feom "ihe aocth". "The (grea dotd and sire infolding ise" are the elements which 'maken judgements three times 2 day from the region of Power And what renders endurable in site of severity? The beightnwe that surrounde tthe ight buch encircles it, sothat the je anor taa hand for men to Bear [83a] 'R. Jou, the son of R. Judah, said that the Ieraclites at 'Must Sinai saw more of the Divine than the Enekic. and weee all united withthe supernal Wisdom. They. sane fre diflrent grades of waces by hich fe the Torah 'eas pven—the fit being the "voice of the trumpet"—bat 'Eacael saw but five lower degrees: whirlwind, great doud, 'ice, the brightness and the colour of amber. Said R. Bleara: "Of the Israelites t says: "Face to face hath the Lord spoken tw you" (Deut. 4h, bot Ezekiel saw only a "Keness™ (Ezek 1, 5), like one who looks through 2 partion" Said R. 'Blease farther; Ifthe leracltes exw what no prophet ever 'saw, bom much mare true = thas of Mines! How Pappy oa we zoman tit (Sea Jo was his, who "was there withthe Lord (Ex: xxx 28) and with whim He spake "in sight but not ia riddles" (um. 1, 8)!" R Jose drew attention to the expression sed of Exekiel, "The word of the Lord came (hye hay) unto Excel" (, 3). iucating that his vision sted Got far a short space of time. R.Eleazarrematked tha the expresion 'hay haya suggests that he both saw and didnot se, heard and did not hear (ce, hisvsion and hearing were nperext)

35be says, he aw bomething like Aasmal, but not actually
'hasomal tcf; of the states iis aid: "They se the Noes" every ane according to his grade acwally saw, for there is a tradition that they stood in groupe and divisions, land each one aw as befined t. Acording to R. Siocon, the cies of the tribes stind by thenselves, the women by themselves, ad the leaders of the people by themselves, Sve invades a the right and five at the eft, asi is writen: "Ye {td this day all of you before the Lord your God: your Captains of your wihca. your eden, and your officers, with ail the men of arael"—these were Five grades at the ight 'Ssurlineones sur wives the stranger that mm hy em from the hewer of thy wood unto the drawer of thy water" (Deut. nxt, )—these were the five grades who stand atthe left ll bewe grades cortesponded tothe ten cxestal grades, and to the Ten Word (Derakapoe) which are Larae's tera [Pomenion, the essence ofall the commandments, the pood portion uf Tare 'We have been taught that when the Holy Ove reveled Minuet co Mount Sinai all the Isracies sw the Divine 'manifestation 25 soe sees ight steaming through the glass 'of lamp, and by means ofthat ight cach one of them saw 'more than did the prophet Ezekiel, since those celestial cies were all reveaked together, wbibe to Eaekil only the 'Shekinah was reveaed in Her Charat, and he but caught 'lmpecs of i an though through many bamers Said R. Judah: "Blew was Moses, conceraing whom it says: "And the Lord came down upon Mount Sisal. and the Lord 'alled Moses up tothe top of the mount, ad bleed was, tha generation concerning whom i saya "And the Lord 'came down pen Mount Sinai befre the eves of the whole S08] Tune (exoovs) 'people Peas si hecias sagen Sos So 'Hand ("From ba right tand went = Bery law foe then", eat set 2), what enema difercce was there between ac eps Eel? Joe repli "On Sinai the "Head and the "Body" of the King were revenod, ae & is wotten: "ile 'bowed the hesvens snd came down" (z Sara 4,10): But so Enehcl it wy vot were oy the "Hand" hoch we 'Shown: "And the hand of the Lord was thee upon hin™ (Esch. 2,3) Aad even the "Hand ha two sppect = bigher and 3 lower. Observe that he supe: "The heavens were pete andl Lae Sate (meet) of Ged" (Each oh "Rteredh is written i 2 defective form, to indicate that be scrip ad 2 vison of the Shekinah Suid R Joe "Dati 'he Sbekinah mot representation ofthe whale af the Dey? JR. one replied: "The "Theat" of the Ring i= oe to be 'coopared t Hie "Feet" aithoogh both ate ia the "Body" 'ofthe King." Gbscrve that Eaah st "T aw (eth) the Lond" (lan st, 2), bur Exec anid "I an isons of God?" They Inet, however, the same thing, ad both Delonge 9 the same grade (of april pereepion) [a5] Wy, then, id Task not give detailed scount of his vison, ike Each? "According to R. Joe, i was neceaary that Exkel shoud 'sped in detnled manser inorder to mpcess the pele {ai with he fcr thatthe Hay One love tiem, at 'the Shebinah snd Her Chariots had gone down into cule also, to he present with them. "Riya soko. by did the Sekioah seve Herself i 'hc ln ofthe ChakScans™ (Emck. 3), of which i ae: ~Besoid the land of the Chaldcan,s people which oat" (btu. 13. ie. degraded)? If was for Isa' sae, Snir She could have feen preact song thm witht imanfoung Henelf ia tat wauspoous place? Howes, Kad She not reveal Herself the people would aot hve [known that She was with them. Bader the revelation tok 'place "by the river Chetur" (Ezek. 1, 3), by undefiled waters Swhere impuntr ha no abode, tht rver being one ofthe Tear which naed fon the Garden of Edea It was the, "Shan Goan

36vite onan 1 (ab
and nowhere elu, then, that "the Hand of the Lord was upon him', a5 dreetiy stated 'K. Hiys also expounded, in aconedance with the esoteric teaching, Ezekils vision: "Our of the midst thereat came 'the likeness of four living eneatures (Hfaysth), and this Was 'their appearance, they tad the likenest of a man" (Tid. ¥, saying that there ig #sscred Hall in which dwell four tving CGresttes, whieh are the most ancient celestial beings rminstcring tothe Holy Ancien, and which constitute the essence of the Supernal Name; and that Ezekiel saw only the kerest of the superaal Chariots, because his beholding was fromm a region which was not yery bright. He fanhertrore sid that there are lower beings corresponding to these upper bis prophetic ven om 145d), whereas dhe ther prophets derived their vision from A dull miro. So it i waitin concerning Esckiel: °C si YYniens of God", whereas in connection wth the diffrence between Mosca and al other prophets i zeys: MI here is a prophet among you, the Lord will make Mpself known te Iiin in a vision, «My acrvant. Moses ip aot 96, who 'ny hovseriand with him Twill speck mouth, jum. stt, 7-8) Jose remarked that all the plophets are in compariion with Moses like females in empariaon with males. 'The Lard did not epeak tire in 'riddle' (Ubi), butahowed him everything clearly Blond, indeed, was the generation in whooe midst tis prophet lived Sid R. Jou the son af R. Judah: "The Torseliter saw the splendour af the glory of their Lord face to fare; andy mere over, there were neither Mind, ner Ine, nor dea among thee they all one (Fx. 28); thea ato (1B x0, 47), they all hoard (Ubi, x18, 8)> And of the Messanic Age it eayet "Tien the ejet of the blind shall be opened, and the eam ofthe deaf shall be unstopped, thea shall the lame men leap 'acan hartand thetongue ofthe dumb sing" (Kea, 5-6)" Ave Goo sien ALL riterr wonne eaviwe, R. Judah reflected here on the venus: "Who can utter the sighty toh Sia) sjeruno (Fx0008) 29 act of the ard? Who ca aon eth al hit pane?" (Pa st, 3) Sth now many way da the Tara ay to thephry6l Gadandakisehrastnottexin| low many oe the for i obit condita ro te ty, titer tothe right orto theft? And hw mere the 'ins which ister in hin way to fea him bak nt he tre path 30 thst he ay' retirn tothe Land and ree forgiveness ! We have been taught that the Holy One, blessed. be He ate sx hundred an thie counsels uno, order that he mie be peri in stachment tis Lord, oe the Holy King desires only his good, both in this world and inthe word o come; fut mare specially inthe wold to come, since whatever god the Holy One bests upon man 'nth world is tien fom the som of geod hich he i emtitled to receive in the world to come. Why is this ? Because, as we have been taught, the world to come is, as it shere, God's awn possesion. This sotto 8, of eoune, resent word snot is a, ia has Been sti ike nto an antechsmber in temparson with the 'hail itself;? ard the reward of a truly worthy man is taken ftom thet whichis Cos very own, 2 sy of the tribe of Levis He shall have no posession amoag his brethren, forthe Lon! his possi" (Dew. at) How happy {she lt of one wha ie aeeminted wordy of sch aspera iesitage?'He is indeed blesed in this world ond the "Tn ofthis werd ws well ein the word to cme ad in the heavenly boty Heuse of that word, a its writen: ven into them 1 wll gve in my hose and thin my vals lice anda ame (Fs) [Se] essed hewho b worthy to diel wih the King nis on Hee, Sha. Simeon leeds he who ts worthy of tat mest inestimable privilege which is foretold in the words: ""Then shalt thow deight thyself in the Lord" (Ube. Litt, 14). It does not siy, "ith the Loed", but "im the Lord", namely inthe ple from whence the upper ang the lower wore le senive beng, ano veh they rest, tha sphere of 'hich sis writen: il ft up mie ey unto te ils {rom whence comet mh (Ps. e819) and again "and "Phe Abt,

250'THE ZOHAR Itt [30-850
came to the Ancient of Days, and they brought him near hefore him' (Dn. vt, 13). The longing and delight ofthe righteous ist» contemplate that splendour from whence all Tights emanate, and all celestial crowns are illumined." RR, Simeon eonsinued: "We have expounded the clos 'words ofthis verse, "I wil cause thee to ride upon the high places of the earth". to mean the supramusdane work, rid Gal is above this" R, Abba ssid that "the Lord here means Heaven, and the high plees of the cath the "Land of the Living", consisting of Zion and Jerusalem which are above, the supernal heaven and. the superal earth. This, however, is quite in harmosy with R. Simeon' inter it is all one celestal sphere. Then he said to R, Simeon: 'Would it plea the Master to deien to imerpret the whole vere, including the last words, "andl feed thee wich the heritage of Jacob thy father" Simeon then repeated what he had sad before, and added that the lit words area reference to Lea's blessing, "And Ged give thee of the dew of Keaven" (Gen. xxvn, 38), this being the heritage of Jasob". Now this blessing wherewith Isaac blessed Jacob was made in regard to that "heaven" Df which we fave spoken, and in these words he indicated that Jacob's children will rise azain from the dead at the time ofthe Resurrection, by means af that heavenly dev, at 'he time when it stall issue forth from the Ancient of Days to the "Small of Countenanee"' R, Abta thought fora while, and suid: 'Now everything is clear, and T see that there is 'even more ignifianoein Teaac's Messing thas Thad thought" Axp Gop sraxe ALL THESE WoRDs. According to R. Simeon, the word "spake" denctes a proclamation, When the Holy One revraled Himself and began to speak the celestial and the terrestrial beings hepaa to terme migiily, snd the souls ofthe Tesakites left their bodies hecause of their 'mighty crea. Then the Divine word descended fem heaven, heing on is vay engraved upon the four winds of the tni= verse; and then rose ance more and agsin descended. When it mee up it dre frm the mountains pre halsam [88] and 'was watered with the heavenly dew, and when it reached 830] yeniino (rxoDUs) 351 this earth it encompussed the Israslites and brought them back theirsoals 'Then it encircled diem again and impresed itself upon the tablets of sto, unil the whole Tea Words 'were designed thereon, R, Simson sad furtker that every 'word contained all manner of legal implications and deri tions, as well as all mysteries and hidden espects; for each 'word var indeed like unto a treaaure-house, full ofall 'precious things, And though when one Word was utered it sounded but as itself, yet wien it was stamped upon she stone seventy diflerent aspects were revealed in it, fifty 'roving les ene on the one se and fy fess one upen the other," "ike a haramer that breaketh the rock in pigcrs"™ (ee. x31, 39), and all Israel saw exe fo eve and reloiced 'exceedingly; and the souls of all the dldren of lsracl, past 'and presen and tobe, bora and untorn, were present there, thatall might accept the Torah given on Mount Sinai, sit i "'Nther with you only do T make this covenant 'ath, but with him that stndeth here . and also 'with him that noe with ws here this day" (Devt. X06, 13, 14). And every one according to his grade saye and received the Werds. Asn Gon spane. 'The word "God" (Elshin) here indicates that the proclamation emanited from the region of Power (Geburah), the nest-word, eth, that Geburah was joined 'with the Right Hand; the word Aol (all), that the other Crowns were also associated; the word hadelaron (words), that the words ised continuously; the word hadeh (these), tat they indluded all secret meanings, reasons, and. penal- ties;and the word lemor (saving), that it was a heritage of al 'Sad R. Isaac: 'Why was the Torab given in fire and darkness ? In order to show that he who i constantly and diligently occupied with the study of it will be saved from the fre of hell (Gehenna) and from the darkness of eile in Ineathen lands. Tt wes the merit of Abraham which saved Israel from hell fire, 2, according to tration, the Holy One 'said to Abratam: "As long asthy children shail he absorbed cc Mies Hain She Hair

282'THE rowAR 1 [80-842
in the ways ofthe 'Torah they will besaved fom punishment, bat should they turn from her and forget her paths the fire 'of hell will have dominion aver them and they will be sub= {get y the nations of the earth." And Abratam pleaded: "Tyo punishments are surely too mush; if it be Thy will let them escape hell fre and rather go into nile" The Holy, 'One replied 'S0 be it ther." And so it was. it says: "Their rock had sold them, and the Lord had shut them up" (Deut. xxxtt, 30), meaning that Abraham, their rock', was the cause of their going into exile; "and the 'Lord Ind shut them up" hecawse He accepted Abrahara's petition ated abate by his choice." TR, Judsh oid: "Filty days clapoed beoveen the Exodus and she ging ofthe Law, Why nas this In order dha the fhumnber of ays should correspond co the number of years fof the Jubiles as it ia writen: "And ye shall hallow the Fitiah year and proclaim Uiberyy (Lev. xxv, 20)" RR: Simson remarked that it wae the Jubilee which led Teach 'oat from Egypt that t9 sy the divine liseraton emanated from the se of Jubile, and from the same side was judee- 'ment sired up against the Egyptimns, For this reason the deliverance ftom Egypt is mentioned fity times inthe Penta teuch in such expressions as "T have brought thee out (84a) fof the land of Egypt', "I have brought thee oat with a fiorg hand", ete. Simeon further said: 'When the Israelites seceived the Torah the Jubilee crowned the Holy 'One, blessed be He, even asa kings crowned in the midst 'fs host, a5 it say, "Go forth, O ye duughters of Zion, and behold ing Solomon with the crown wherewith his mother crowned him in the day of tis espousals" (8.5, 1,11). Who, Is His "mother" ? 'The Jubilee. And the Jubilee crowned Iuelf with perfect joy, al itis written: ""The mother of the children rejoced" (Ds. cxau)." R, Judah said: 'Concerning Units writen: "Thy father and thy mother shall be pla, the that bore thee shall rejoice" (Prov. 21h, 35)" 'Seid R, Teac: 'In the hour when the Holy One, blessed bbe He, reveslod Hinasif on Mount Sinai that snountan Iga mightily to shake and all ehe other hills and high places oF the earth trembled in ascord with it 90 that they sa) JevHtto (exo us) 353 heaved and qualed until the Holy One stretched out His hand and calmed them, anda voice was head ""Whataleth thee, O thou sea, that tho fleddest, and thou Jordan that thou wast ériven beck ? Ye mountains that ye skipped like rFams,and ye hills ike young sheep?" And the ansrer wes: ""rembe, O earth, at the presence of the Lon, atthe presence 'of the God of Jasob" (Ps cay, 5-7). Now, "the Lo is verae refers uo the *Mothes™ (Binh), earth, to the fther" below (MatAuth); "the God of Jaceb" to the Esher (lolmah) hese "Ertbora ton 23), whom "his mother crowned in the dy she crowned him with the symbolic cals, white, red and {green, in which all other coloury are insted, and i hin they were sll united.' According #9. Judah the "erawn"" symbliaes Isa] who is God's elory,as itis written"Israel, in whom I'am gorfed" (Im. x1, 3); the hse of my sory" (Ud tx, 7,

7lease: "The Torah was manifested in a black fee
which was superimposed upon a white fre, signifying that bby means ofthe Torah the "Right Hand" easped the "Left Hand" thatthe two might be fused, as iti vn hisrighthand a fery In to them" (Dest. xxx, 2) Said A. Abba "When the smoke came out of Mount Sina a fee iscended caveloped therein, a0 at ity flames were of blue colour. "hey fared high snd vine agin aad the sinoke emitted all the arimas of Paradive, displaying itself Jn the colours af white, roy and black, anit ays, "perfumed 'ith myerh and frankincense, with all powders of the (85, i, 6), ewe the Shekinal who manifested Hiersalf thie at the giving of the Lave in the wilderness 'on Mount Sina 'up from the wilderness ike pilars of smoke? Said R, Judah: "But surely it snot necessary to go 20 far afield to discover this. ave we nt the iret statement that "Mount Sinai wes altogether on smoke, becuse the Lard descended pon it in fre, andthe smoke there ascended asthe smoke ofa furnace" (Ex. 4,18)? Blessed were the 'people who beheld this wondrous the mystery thereof

254THE 20MAR MIE [yas
'Said. Miya: When the eters were engraved upon the two tablets of stone they were visible on both sides of the tablets. The tablets were of siphire! stone, and the leters were formed of white fire and covered again with black fire, and vere engraved upon both sides.' According to R. Abba, the tublets Were not engraved, but the letters uttered on to then, being visible in two eoloury of fire, white and black, inorder to demonstrate the union of Right asd Let, assis 'written, "length of days: in her right hand and in her left hha is riches and honour" (Prox, Mt, 10). But are we not told that "from his righthand (cams) a fery law to them" (Deut xs, 3)? The truth is that although the Torah 'emanated from the sd of Power—that s the Lelt—the Left 'Side was included in che Righs, and thus Justice was tem- pred by Mercy, which was symbolized by the eve Bie 'white for Merey, back for Power and Severity eis written! "And the tablets were the work of God? (Bx. ses, 18). "They were indeed s, fr, as R. Judah oi 'The word ha luloth (he tablets) being written in a defective fom, inicites that although they were two they appeared Tike one, and the'Ten Words were engraved upon them, ane section af five being incuded in, ar eaperimposed on, the fother five, so that they should he inchided in the emana tions of the Right Side, that is, ef Merey: and in thie way they were indeed the very "work of God" [846] R Tsaae 'said: "They were originally wo sapphire stones which were ough-hewn, but the Holy One caused 4 wind to blaw upon them, whit smoothed hem and tasirmed them ite two tblets? "To this R. Judah demnarred, maintaining that they eal focked like sapphire, being in realty a new ereation. "This hae sti, 'must be s, since it says that they were "the work of God"! To which Ro Thane retorted: "But is not the sapphire, the mast precious ofall stones, itself a "work of Ged'"?" Said Judah: 'Why then does it say chat these specially werea "work of God" 2" R. Isaac replied: 'le does 'ot say that the sfones were a special work of God, but the Aallets; and the spelling of the word luhvth (without rau) He, smn pb apt Yatra 0 84] Jernwo (exopus) ass 'sungerts that the mirsculousness wae not 20 mich in the stones themselves asin their formation 2s tablets, and in the wnting" Seid R. Simesn: "Hoth interpetations ae correct. 'These two tablets existed ftom before Creation, but were perfected en the sixth day of Creation specially for this 'purpose; this they were a special cretion of the Holy One." 'Of what were they formed? Of the supernal dew which issues frorn the Holy Ansient One, of which, when twas dewending 'on the "Field of the Holy Appies", the Hloly Ore took two drops, eiusing them to solidify and tum into two precious stones. 'Then He blew on them and they became fat ike tablets. 'Thus doth the stones and the writing were "a work of Ged, "Wwrtten with the finger of God" (Deut. 15, 19). 'That "Finger" bas the same symbolic significance 36 the 'Pinger of God" of which the Egyptian ma (Ex. is, 10), exch "finger" expanding into ten until it becomes the comple hand, such as Israel saw atthe se? "When ie says that the "writing Was «= ie rscane at the engraving." According to RL Abba, it wn potible from lye side to soe the cther side, and read the writing therean, Said Ro Eleaser: "They ere written miraculsady in order that mvory man eight discem that i¢ waz "God's writing". being wealie ra find any other explanation wf this douhle sppesrance. Besides, ifthe tablets were piezced, 38 has been iaested, why does it not sav thst the writing wa graven "in the tables instead of "por the tablewi 'The fact, however i ab we have been taught, that fie Words were written on theeight and five on the lit, and those of the left were included in those of the right, and from (within) the right one enuld sce those of the left, so that all was on the right, and all were fused one with the ther. He who stood at one side could see (@herein) what was on the other side and read, for we have been taught thatthe Left was turned {nto the Right. Thus it vas, indeed, "the writing of God". What happened was ths: he who stond on one side read, 'T am the Lord thy God, and out ofthese letters he could tee

256THE LOHAN E11 B4b-85a
the wonts, 'Thou shalt ot murder?" Then he read, "Thow shale not have (other gods)", and atthe same tine coud we the words "Thos shal not coment adultery". Then he went fon reading, "Thou shalt not take the name of the Lord thy 'Gad in vain' ad sae from the other side the words, Phot. shalt not seal", and so on, And conversely, if he looked at the other side Axp Moses went nowy UNTO Tite PEOPLE AND s4iD birro rites, R. Towe asked: "What isthe point of thi remark, secng that we ae not told what he sid". lane replied: "ess well known that vhen 4 penon is expesting some ret good fortune or mafrtne to befall him, before the event happens e fs in ste of reat nervous tension and can hardy contol himself; bat once the best or the 'worst is known, he quanimity. Now inthis ease Moses sctally prepared the Tsrclites for the great event 'which vas about to tae place, and yet when it came it Blnost overwhelmed them, 90 we may imagine what would hhave happened i he had nor prepared them. And this i the meaning of "he suid": he fold them what was ping 0 bhappen 0 ast fori them beforehand, And with ll hi, as has been already mertioned, they could not endure the revelation when it fame, for, 6 R. julah sid sn the ame inthe name of He. Jose: "When the Iealies heard the words af the Holy One ther souls lew from them anf ascended up to the Theote of Glory in order to cleave {o it Sad the 'Torah tothe Hely One: "Was it then for gand to no parpoxs that I vas fashioned we thous years before te retin of the word Ts eal an var that 'nmetsinacrived "every man fsa] ef the children of fare servants unto Me and diverse other words of a ike character? Where, then, are these children of Israel? At that hoar the ebildren of Israel received ayain the souls which had fled in the wake of the Divine splendour, for the 'Torah reuarned thera every. ne to its evn place; yea, she took held of them and gave them back to their owners each to the body which was its oe) Jerano (exonus) ai proper dwelling, 'This isthe si 'Torah of the Lerd in perfect, reterning (meshibath the soul" alition conccraing Ki hae frat sat on hin throne the Moon was 'yas the fifteenth im descent fom Abraham, tho pedigre being Abraham, Waa, Jacob, Judah, Pere, Herron, Ram (Ruth we, 19}, Aminadab, Nahshon, Shalmon, Baas, Obed, Jesse, David, Solomon, 'Therefore it is weitten: "Then Selomon sat on the throne of the Lord!" (x Chr marx, 33), sind len "six scents hed the throne" thus being 8 replicon 'of the Superaal Thrase: Inthe days of Zadehish, the Moon 'ean her wane, andthe Face of Teel wa darkened. He wae the Sfteench free Solomon, bie pedigree bring Rehatoam, 'Abias, Ass, Jshorhaphat, Jehoram, Absrish, Jooth, Amexiah, 'Unsish, Jotham, Abas, Hesekiah, Manasceh, Amon, Josiah, Zedekish When Zedebiah care the Meon waned and remained thus, for itis written: "He (the Ling of Taylen) blinded the eyes ef Zedekiah® (Jeti, (2) "Then "He cart 'down from heaven unto the earth the beany of Israel" (am. 1 1). "The earth was removed far from the heaven and became dare 'When the Israelites steod by Mount Sinai the Moon began to shine forth, ax iis written: "He bawed the heavens and 'came down'" (2 Sam. xxit, 10), mearing that the Sun ached the Moon, and the Moon begun to shine, this being expresied in the words: "And on the eat side toward the siting of she sum shall they ofthe standird nf the eamp fof Judah pitch throughout their armies" (Num. 11,3}. On "Mount Sinai was Judah sppointed chief ia the King. R, Toa found this expressed in the words: "But Judah sil rule with God, and i sithful wie che sanz (Hfos a, 2), 'which means, hat when God was ruling in His Kingdom '90 Mount Sinai, Judah wasruling in his; when the Holy One said to Israel: "And ye shall be unio Me a kingom of pres and a holy nation", Judah was found feithful and Worthy to receive the Kingda, and therefore the Moon began to shine. a8 THE zouan it [Bsa-ss6 14m rie Lon tity Gon wio provour TkEE OUT OF 'rug Lann of Eoyer, R, Kleasar refered to the vere: "My sn, hear the instruction of thy father, and forsae not the Ton of thy mother" (Prov. 1,18). "The instruction 'of thy father" he sad, "refers wo the Holy One; "the Torah 'of thy mothe :o the Community of Israeh According to K. Judah "lather represenss Wisdom (Ufothma) and "mother" Understanding (Binah). Said. Judas: "Both inerpreation mean one apd the same thing, for we have 'been taught thet the 'Torah emanated from the Supemal Wisdom." R, Jose suid tht the Torah emanated from Under- standing, fori says: Mo perceive the wants of understand ing" and 'forsake not the 'Torah of thy mother". Said R Judah: "The Tersh ie an emanation of both Wisdom and Understanding, and combines the influence of both, fori says: "My son, bear the instrution of thy father, and forsake ret the Torah of thy mother." R. Abia said: "Te contsing the influence ofall the emanations, in vine of containing those two: grace, judgement, and mercy, and every one re= 'quired for perfection. When the King and the Matrona are in herronious unien all atibutes are harmoniously united, and whereverthete ae foand al the others are found aswell. 'in the frst commandment repre: sents the Shekinah asin "I wil go doven with thee to Egypt (Ger, suv, 4) Tsaae said that after "I" there iva pase, And the next words, "the Lord is thy God refer co the Haly One, blessed be He, idestical with the "Heavens! itie written: "Out of heaven he male thee to hear (Deut. 1, 36), and again, "Ve have seen that T have opaen 'o.ytu from heaven! (Bx. x, 2a). The "who! (axher) which 'phere which all as we have ben taught that the "Jubilee" wat the immediate cate of Tara's exndis from Exypty for 'which reas this event it mentioned fifty times inthe Torah, Fifty chys passed from the Exodus to the Revelation on smote all the firthorn of the lind of Egypt (EN. Xt, 29), 836] 'jertino (rxoDts) 359 "which, a we have been taught, signifies the lower "orown" We have been taughe that when the "I" was proclaimed, all those commandments of the 'Torah which are united in 'the "Body" of the Supernal Holy King were comprised in 1tj for, indeed, all the commandments have ther undying. 'centre in te "Hlody" of the Kings 'some in die "Tru of the King or lowe connection He, therefore, who trnagroas aainat ren one OF the comsmandinents of the "Torah aso chegh be tana tasinw the "Body" of the King, a2 ie written And they shall go forth and ook upon the arenes ofthe sen that have trnvresaed gins re (ea, 24)—a ie were, "apsinat My very Se" Wor unto the sinners who break the words ofthe Terah—ihey know rot what they db 'And thus std I Simeon: The Pace agunst which asin is 'committed itself reveals the sin. When 2 sin has been com is iniquity ard the ath sl ise up agaist hi (Jeb. xx, 27). "The heaven" Signites the Holy One; "the earth" the Commanty of Tsmel We have alotbeen taugh that "heaven reveals man's ult and "cath" executes judgement the shiners, 8 {S writen: The earth sal rse up agent ita" 'Sud R, Jose: "We have been ugh in the name of R. Simeon that inthe hour when dhe Teah was given to tse 'Mote and eid were together in perfec hurrony, a6 ie in writen, "the mothe of the cilien rjsiced™ (Ps 5)! Than "1" i thi verse refers to the Shekina, wugher" inthe dctsn "Abraham hd daughter, "the Lord thy God" ree mfrence My Brora son tre (Re, 33) (he Tifonth; while the words "who hath braveht thes cut of the Tondo yp" refer tothe mystery af "Jubilee" (the

260THE ZONAR 111 [Ssb-Boe
Mother), Thes the Mother was there and the Children were theresa in joy and campeceness; 9 that we apply the verse je Mother of the children rejoices". Hence we have learnt thit 4 man should be careful not to sin lst he enuve the Mother to depart from the Children' R. Isic ssid: 'AIL these expressions refer ty the Hely Ore, biessed be He, and thie i thing disclosed to the "reapers of the fel 'R. Bleazar said: "From the fact that in ene plice it says: "In the beginning God ereated heaven and earth, and another, "On the day when the Lord God made earth and heaven" (Gent, 4), it his been concluded that both heaven and earth were crested a8 one: the Holy One stretched out His righ: hind and created the even, and then He stretched out His left hand and created the earth. Alo, when it says "And it shall come to pass on that cay that {will answer the heavens, and they shall answer the eartW" (os. 1,21), refers to the superral hewens and to the supernal earth, the car which is called "My footsteo!" (lst, uxvt, 1), 'The significance whereo i that the heaven Kenge for the earth, that it might unite itself with her in the sphere called 'Righteous agit is wrt: "The righteous is the founda- tion of the work" (Prov. x, a5) Frum the bead of the King to the place. where this Righteous One commences flows a holy river (8a), the ail of anointment, which pours itself 'out in fulness of desire upon this earth; andthe earth having received it therefrom nourishes all both akove end belo." id R, sac: "We read: "And the Lord came down upon Mount Sinai" (Ex. xis, 20): "He bowed the heavens and fame down" (2 Sam. suit, 10). Whither esme He doen ? For the text tells us that He descended upon (lit above) Mount Sinai and not on t0 Sina." R. Jose replied: "He came down from grade to grade, rors crown to crown, until He reached this "earth", sd then the Moon shone and wis revealed in emmpletenesa inthe heavens. Hence i says, "He descended sheve Mount Sinai" Whit atande above Mount Sins els, the Shekinah.! 'Thor sH\Lr HAGE NO OTHER Cons REVOKE Me (it hefure My Face) Suid RL Isaac: "This prahibiion of 85a-866] seritko (txopus) abr god dows net include the Shetinah "before My Face'" 'het not incide the" Facse of the King" (the Sophieath), i which che Holy King manifest Himself, and which ae His 'Name and identical with Him. "That they are His name is shown by the verse: "am VHVH, shat ir My Nome' (Ia. suit, 9), Thue He and His Nome se one. Hlensed be His Name for ever ard ever, R. Simeon taught: "Klose sre the Isai Holy One calls thers "Men! (Adam), a8 to the heathen nitions ? Decause they their God" (Deut 1, 4) Whena Jewish child ecircurninad he enters at once info the Abrahamic covenant: and when tre commences to keep the precepte of the Torah he enters Contnariise theo" in hiz, 'aarheod" did aot 'me to fruition in hie, becuase be did net reecive the cor rmandmerts of the Torah, Hut the seed of Leal, eho were E in the fall sense Taeab ie the lot of his 'nheritince'" (Deut, xxxtt, 9) Said, Jou: "Therefore the fgrsving and painting ofall forms ie permitied, except the id R. lane: "Phe rear is, boceuee when ie represented in sculptre or painting, iio fot only the body which ie fathioned i the image of the peron, but agit were the wholeness of the man is being ance form, namely Kis api, or val ay be 'iter bodily form's Said Judah "This accords with the Popular caying: "Ab the breath of the craftoman, 60 the 'hae of the vensel."* 1K. Judah went once from Cappadocia to Lydda to ace i, Simeon, who wa wijourning there at thet rn and R Hezekiah aocompanied Kim, Sad R. Judah ¢» R. Hesshiah "What R. Simeon taught us concerning the meaning of the Acer ""yikl man" [6] apples! to Tabrosel is perfectly true ae aunzouanst 166 and ule clear, but what the meaning ofthe second bal Ct he veraes "and he shall dwell inthe presence (8, Fes) 'tall i Deen" PR. Hewes replied Ihave beac ao fserptemeaelt dallas eens Uiaae es peer] hab dhe Torah ehiSL Nese et beer: the eet of Tae" (Dent 1,41) What at et by Manoe ca een: 'Sie hat le ets int cetas fen etd BR Judah Kin writen "Foc a thy Le and the length af hy dee (Dene tt an) He aia worthy the Tok ised egurienct sell fu hora sony of reo best= Ife in this wor and fein the world to ce, But he who separates hiwell fom her separates hime rom He: And hae who trast himelf fom R, Simeon separates himself faa hy Hate is 2 vet which Fes ey opened a. door, and yet we cannot ener it nr penetrate faaher without ie aid how much moe dieu then wil iebe for ur to enter into the moe rexndite words of the 'Torah | Wee to the generation fem ich R. Ste ill be removed | As long an we are im ha presence the springs 'ofthe heat ate epen on every hand to the apprehension of truth, and everything i unflde, ut x son te weaeprae Corea fom him We kao nog a al the spaage are hed? Seal Re Hecciahs eu wetten: "And fe wok of shee ine aleet cal teed lene ae severe shee (lua tag yaatibea igh irom wich soiny gh are hailed ua Ach yx res ISLS: Sinn Te euch aight! he Hannes everyone ad yet le ie enced, tae tesane asset ft ll anlendonr Peenied eo sient aw ec dlyeling a the tine They found hi absorbed nthe staly ofthe Tors, He was metitating aloud upon the verse "A prayer ofthe alice (poo) when hea wrapped in darkness Ungsishing), acd posreth out hie complaint beore the Lord (sci 1) He is All prayers of lial are effete, 'pu the prayer ofthe poorman mores thanallathers, Why $ Because it races the Crown of the King's Gry and 'becomes ait were, endfor is Head, an the Holy One clothes Himself with this prayer ax with a garment," When JeTuno (txonre) 363 He s not wrapped in garments, for he thas none, being need, bur the Word yaaa] has the same 'ignifcance here as in the words, 'the life of the young cildeen that faint ('atuphin) for hunger" (Lam. 1 19)- 'He *poureth out bis complaint before the Lord" 'This ts pleasing tothe Lord, for the worldis sustained by such. Woe 'unto him against whom apoor man enmplains to his Master For the poor are nearest to the King, Concerning him the Lord says: "When he exeth unte me 1 will hea, for Tarn 'eracious" (Ex. xn, 26). which signifies that the prayers of others are sometimes accepted and sommes cect, bout the poor men's prayer in alvays ance Decanse the King dwells fo broken veel: wl Tol even to im that a poor and ofa conti (dha. svt, 2) The Lord in ee to those who are of a broken heart™ (Ps. soxt, 19): "A been heart, © God, thow wilt not despise" (id 2, 10). Heace 'we have learnt that whosoever wrongs a poor man wrongs the Shekinah. "For the Lord will plead their cause" (Prov. 20,23) thet Protector isomnniporent be neds ro witnesses, ro other judge, no pledge daes he accept, except that of the soul: "and spoil the soa of those whe spoil them (the poor)" (hid)."He went on: "A prayer of the poor..." Wherever the word "prayer" (tephilah) is mentioned, it signifies some= thing. precious, something which ascends 0 a supemal 'sphere—to the pylacery ef the head worn by the King" 'Atihis point K. Simeon tured his bead and wR Judah and K, Hezekiah approaching him. When he had finished his reflections he teoked at them, ansaid "You loot ay i 'you had lost something valuable" Yen! they replied, for the Master opened precious door and yet we cannot enter {i t+ 'And! what is aide, Said they "We refer wo the verse eoneersing Ihiacl what nthe meaning of the last tvords: "and he shall dwell upon tho focesofallhis brethren" 2 "The besinaing of the vere | We know not what the Hi 'od does not seen io suit the begining" "By your lie replied. Simenn, "bt partsof the verse have one significance snd point the same truth, We know

205ss 2048 111 ob spa
'that the Holy One has mary aspeets (faces) in His mani- festations ta men: Me manifests t» some a beaming face, to 'others a gloomy one; to some 8 distant face, [87a] to others 'one thats very near; to some an extemal, to others an inner, hidden aspect; to some from the rigit side, wo ethers from. the lfc essed are the Inve, for Uaey are unived with 'the uppermos "ace of the King, with the fice wherein He and His Name are one. Contrasiwie, the heathen ed tn the mot distant "face", 0 the "lower face", and therefore they are at « great distance from the '"Dody" af the King. For we ace that all those rations, ike the Ezyptins, for instance, who are related to Ishmael —for the had any brothers and relstives-—were conecied with, the "lower". the "isan" faces of the Divine. Ishmael, Ihowever, when he war circumcised, had the privilege, for Abraham'ssake, of having his dveling-place and his portion in the sphere which dominated all those distant and lower faces, the faces of the Divine which are turned towaeés the other nations. Therefore it says of him: "Als hand vill be inal (lt), «and he shall dvell upon the faces of all his bretheen", namely, he will be in a supe 'ofthe other heathen ations he will nae overall the "faces that are below" 'Then R. Judah ané R. Hezekiah approached him and ios Ils hanes, Suid Juda "This sa ilustation OF the proverbs "Wine sete on it eee and a bubbling apring fare # wonderful combination? Woe tothe world when the Master wil be removed from it! Blessed the generation that in privileged to hearken to hi words! Mlesed the generation in which he ives Said R, Henekiahs 'Bor have we not been taughe that a pproselyte when circumcised ie merely called a "proselyte fof righteousness" and nothing more? Yet according to thy interpretation of this verse, Master, "his hand wil be in all fal)" ?"R. Simeon replied: 'Quite so MTshael was sot merely a "'proslyte", he wasa son of Abraharn, 3 son of the ora) JeTHA0 (FKODUS) holy man, to whom the Lord gave the premises "Ax ing Isimach, beheld... Thave Bleed hin" (Ger xt, 0); which ""besing" his a reference to he statement, "And the Lard bleed Abratart ial things (ha); wbich again Is connected wth the promise te Isha that "his hand wll bein alla)..." Pisindiestes that preseytes fom among ober nations, Ishmael' kin, would be aed "proslyes of 'ightenusnens, but the ation whom he hnselt represents sould be above hem, "heal dell bse the face of his trahven"* Said Re Julahs Hence the commaadacat 0 Tol: "Thou shalt have ne other gods upon My fcc", meaning "Thou shalt even avid conosiving Me in thous 'epoca (Facn) eich Form uhmad rbgion Tuou suaLr sor WARE UNTO THRE ANY GnaveN IMAGE, OF ANY LIKENESS OF ANTTNING THAT 15 158 HEAVEN AROVE OF THAT 16 IN THE EARTH BEREATI, 'Wehivealready mentioned, in reference to this prohibition, the remark of R. Jose that 'all pictorial presenations are pemicted, except tut of a human countenance, because this fountenance has dominion over al things'. R. Issac applied to this commandment the maxim: "Suffer not thy mouth to 'avse thy fish to sia" (Eel vy 5). How careful, he sai, 'must one be nat t erin regard tothe meaning ofthe words ofthe Terab, andnottodeniv any doctrine from them which he has not learnt (ftom books] or heard from his teachers. He who gives his own interpreutions of Scripture, not 'derived from thesesourees cransgreses aginst the comma ie unto thee ay graven image. 'The Holy One ill punish him in the world to ex ter inte her place. She will then be thrust away, and she wil Lo eut of Fear thet rg souls, Concerning such 2 man it ie written! "Wherefore 'hould God be angry a thy vice?" (Usd), "va faing the soal* Sad R. Hiya: "Tris for this reason that ta tis prohibition are added the words, "for The Lord thy God 'ama jelins God. God is"jealous" above all for His Name, as aeeraesoa

260Tax Zoman 111 [870-876
dither because of the pietorl presentations wherewith Tis [Name (character) is scepresented, or because of the 'Torah 'when she is misinierpreed. For the Torch, as we have been aug, cones eattely of Hs Holy Nate; in fac, every word written shersia comnts of and contains that Huby Name; "Therefore ne must beware of erring in regard te thie 'Name and isrepresentingit, Hu wo is fale te the Suporral i wil et be allowed te enter the King's Palace and will be driven assay from the world to come" HL Abba derived the same lemon from the words fom this commandment: "Thou shalt net make. .any graven image (pes), which he connected with the verse, [876] "Hew (petal) thee two 'ables of stone" (Ex. xax0v, 1), interpreting thus: "Thou shal nat 'hew" anto thee anothet 'Torah, which thou neither Jnowest (from books], nor hast learnt from thy master; for

1the Lond thy God ama jealous God and shall punish thee
in the world to come when thy soul shal long to ent ino the spheres of glory and wand before My Presence" How 'many emisearies wil then be ready o frustrate its desire and thrust t into Gehenna F' According to yet another interpre- tution, this commandment includes the prohibition against the profanation of the sgn of the Abrshsmitic covenant, which siga isa symbol of the Holy Nayne, By means of this redinto the fi '. aed he wh brings it the Hely One Himedl. 'TwoU anaLt Nor aw vows To THEN NOR WonDttiP 'runst, As R. Eleasar was once walking in company with Ho Mlya, the later said: "Te is weltea: "When thou goest 'out to wat against thine enemies .. and set among the 'captives a beautiful wornan... thou shalt bring her home 10 thine house" (Deut. x41, 10, 11). How can this be ? Is not Inermarrigge with heathens probibited ? R. lew replied 'This only applied to the seven nations* when they were Independent in their own land, Bur mar this, There ss 20 woman among the heathen rations who is free from tain; "A Te hie wit spa gue at Geena." #0. D7 7) Jenne (exopus) 07 'Therefore the section concerning. the captive woman is 'imaedately followed by that of the rebellions son, toindicate 'that children bora of such a union are far from good, the {impurty of idolaty inberited by the mother being dificult to remove; all the more so if she has been already married, ssthe aint of her husband dives tober. Hencethe command 6f Moses to exerminate the Miliasite women who were the 'ese of Tore!' downfall in the wilderncan (Nato. 3% 4-95, Sixx, 15-19), Mlwed isthe man who Heeps im purity ths Ihertage (the Covenant), for i this oly powession he nites birelf with the Holy One, blessed be He, especialy if he ieee the commandnente af the 'Torah ! The Holy Onethen stretches out His Right Hand to receive bien, and he cleaver ta the Holy Beds. Conceming this it sys of Israel ye whe cleare to the Lord your God" (Deat.1¥, 4) sare yet the Lord your God (bi x fit is ako written: "My fithorn eon Israel (Ex. 1V, 22); "Israel, in whom I am glorified" (Is, xt0x, 3)! 'THOU SUALT NOT TAKE THE NaME OF THe Loan THY Gop is VAIN. R. Sineon spoke in exntection vith this tn the passage! "And Elisha said unto her, What stall 1 do, for thee ? Tell me, what fast thou in the house 7° (2 Kings wy, 3). "Whit Esha meant, jaid he, "as: "Hose thou. nothing upon which the Disine blesing ud res?" For thee fs a dictum that itis prohibited w say grace afer meals fret an emp fable, Becnune the spared Blesing canoe rearon-an ctipty place. ein thevefore necearary tv put a loa for so on the table hefite saving grace, or at last the remy the former mel, ia order that the blessing should steered "im eraptinss". But when the andimaid bath not anything in the Peet eS cat ct Ci) tue prepe reed Ves, this is fted to receive a perfect Messing, as itis writen: The goo name (of God) ean issue forth frm good ail!" (Geel. vt, 2) For the Holy Nume comes forth from "oil". to 'less and to kindle new lights. What is this "cil" Sad R Isaae: Te represents the same "good «il upen the head, that san downupon the beard, even Aaron's beard" (Ps Cxxxit, 2,

208THe 201108 0 [876-884
the symbol of blessing, the jastrument of which was the igh pret)" R. Elezar held that it represents the supernal mountains of pire balsam. K. Simeon interpreted the verse 'f Beclesastes thas: "How good isthe celestial name of the 'superral holy lights, when they all radiate from the "ood Gl" we have mentioned {is asin to mention the Nante of the Holy One in vain, in emptiness, A man who dees that were better not to have been born." According to R. Blewar, thieabo means thatone shoald not utter the Holy Name by ise, but only afer preceding word, [88a] asin the Torah it only occurs for the fist time after two words: Bershit arch Elohim (In the beginsing God created). Said R. Simeon: 'In the Torah the Holy Name is mentioned only in 'connection with a completed world: "On the day when YHVH Elokira made the heavens and the earth" (Gea. it, 4)" From all thisit follows that one should aot mention the oly Name in sain, that is, in "emptiness", One should utter the Holy Name oaly within a blessing ora prayer, Bat he who takes the Name in vain, either ina henedietion noe si a prayer, will be punished when his soul wl be leaving him: "for the Lord will not hold him guilless tha taketh His Name in vain". R. Jowefurher remarks in our Mishnah "What is the mature of blessing ? Te is the presence of the Holy Namein the blessing which makes it so significant, for this Name % the source of blessing to the whole universe, Therefore: "Thou shalt sot take the Name of the Lord thy God in vai." ResreMaun THE samaann DAY, 70 saNeTIFY tr. Siid R, Ise: 'Te is written, "And God blessed the seventh day" (Gen. 1, 3); and vet ve read of the manna, "Six days ye shall gather it, but on the seventh day, the Sabbath, in it 'there shall be none" (Ex, xvi, 36), If there was no food on that day what blessing is atached ty i? Yet we have been taught that all blessings fom above and from below depend 'upan the seventh day. Why, then, was there no manna just on this day? The explanation is that all the six days of the transcendent woild derive thei blessings from it and each -superral day sends forth nourishment to the world below 88a] JETRO (EXODUS) 309 from what it received from the seventh day. Therefore he 'yho has attined to the grade of Faith must needs prepare aa table and a meal on the Sabhath eve (Friday) x0 that his table may be bested all through the other six days of the 'eck. For. indeed, at the time of the Sebhuth preparation there i lan prepared the Messing forall thesis ays that shal fallow, for no Blessing i found at an emmy able. Thue 'one should make ready the table on Sabbath night with Unread and other food." R. Tse added "Also the Sabbth shay" Said R.Judal 'One must regale eneself on thie day 'with three meals, in onder that this day may be one af sat 'and refreshment." Said R. Able: 'One must Joe in 'order that blesing may spread to those supernal days which 'eecve thie bleu from the sexenth Os this day the head Of the "Little Face" i filled with the dew which descend From the Holy Ancient One, the Most Hidden One: He catnes it to descend into dhe holy *Wield of Apple" thise inves afer the entrance of the Sabbuth, in onder that all 'unitediy moy ony the blewing: 'Therefore it ix necessary, 'or only forourses that we should have these three repats 'during the day, but for all srention, far theeia is eonsumn- 'the true fith in the Holy Ancient One, the "Lite Face", and the "Kjeld of Apples', und we should rejoice and dilight i all ere, ut he who Iesens the number of the mala, ss were brings imperfection and blemish into the rogions above, and great will his punishment be' Seid mean :"Wrhen + ma has sorpeted the three meals sn abbth a voice proclaiss concerning him: "Thon akale thon delight ehyselfsn the Lord." "Tha in reference to one cal, in howoue of the Ancient, dhe All Holy. Then it pro- 'lama, "and Lil use thee to ride upon the high placea 'of the easth "thin in reference tea aoednd meal, in honour 1f the holy "Field of Apples; thea, Nand feed thee with dhe Treciage of Jagob thy father (Loa. Luts, 14)—cormpletion the ttasd with 4 reference tw the "Lite Face", Corres ingly man sould complete the aumiser of thee meals fir joy ard refrealment ia all these and in exch one of 'them separately, because tis isa manifesation of perfected "Here apse Bah

270'Fue ZOMAR ITT [854-885
faith, Therefore he Sabth ie more predious than all ther mies and acasonnand festivals, because it contains and uniter all in otf, whereas no other festival or hely day does so. jd Riya: "Because all thingsare found in the Sabbath itie mentioned three times in the story of Creation' "And on the seventh day God ended his work 2.3)" R. Hamat the ancient) when he sat at hi fea used to find jpy in each one. Over one he sould sels "This the holy meal of the Hoty Ancient One, the Ichidden" Over another he would say: "This is the teal lof the Holy One, blessed be He.' And when he [884] eame to the le one he wall say: "Camplete she meals ofthe Faith"

1Simeon used always to say when the time of the Sabbath
meal arived: "Prepare ye the weal of the supernal Faith 'Make ready the meal of the King 'Phen he would sit with 2 iad heart. And at soon ax he had finished the third meal ie was proclaimed concerning him: "Thea shalt thew delight UHyself in the Tord, and ¥ will cause thee 1 ride upon the high place of the earth and feed thee with the hentage of Jacob thy father!

1Fletearadked his father, R. Simeon, in what order the
three mesh corresponded «0 the three divine grates. Ry 'Simeon replied: "Concerning the meal of Sabbath nigh (Le. iday night) itis written: "Iwill eause thee to ride upon the high placee of che earth. In this sight the Holy Matrona (Shekinah) ise biesed, and the whole" Field of Apps" Also, and the man' table 4 Hlessed who partakes of histneal duly and with joy, and a new soul is added unto him, 'This fright signifi the rejoicing of the Shekieah. Man therefore thas to participate in Her joy and partake of Her mea, Ci cerning the second meal cn the Sabbath day, its written: Then shalt thou delight thyself in the Lard!"—that is in the very Lael (VHVH); for at that hour the Holy Ancient One reveals Hinvelf and all the worlds are iradiated with jo¥, and we, sm participating in this meal, contribute to that jos. Concerning the thied meal itis written: "And feed thee with the heritage of Jacl thy fathor.""Thi the mel ofthe CAL R.Abbe, 880] JETHHO (EXODUS) 7 "Little Face who is then complete in harmonious pesfee- sion, from which perfection all the six days dha ate to come will receive blesing, Therefore one must whleheariedly rejoice in these meals, and compete theie number, for they are meal of the perfect Faith, the Fath of the holy sced of Torah, their aypernal Fath, which in wot tht of the Beaten nations: "A sign between ie and the chiliren of Lac" (x xo, 17), And mark this, By thee meas the children of ferael are ditinguithed as the King's sons, ae belonging to the Palace, asm of Fai; ond he who altuna frm ane ff these mens causes an incompleteness the regions aove; thus such aa testifies of himself that hei rat one ofthe Kings sons nt of the Palace, no of the tien o leat sec and he will be nade to bear the burden of a dveeold Punishment i Gehenna. "Ako mark this. Ona festivals and holy days 3 man must both rejice himself and give joy to the por, Should he nell oniy and moe give 8 shore to the pone, his Punishment will be great. Cenceming such a one it is Weiten: "Behold, ill eprove sour seed and spread dung spon your face the dung of your salman fesse (Mali, 3) Thin parcalr vere, however appiics only t fetvay tw the Sabbath, Sumiarly, the words, "Your ne moons and Your appointed feats my soul hate' (Isa. 1, 14) do not Jndude the Sabhath. 'The unique character ofthe Sablath ss 'exproned in the words: "Beewoon Me and the chien of Terie." And because the Fath scented in the Sabbath, san given on this day an additional 3 superal soul asl te the pater of the work w come, What does the word "Sabbath can ? Tae [Name ofthe Holy One the Name which stn perfect harmony at all sides." Said R. Jose: Tt is indeed so. Woe to him who doce ot help te complete the joy of the Holy King | And Iohat is His joy ?'Thowe three mals of the Faith, the meals teherein Abraham, Ise, and Jacob patcipte, and. hich expres oy upon ey the perfect Faith fom al sides. On day_-an weave been aught—the Futhers crown themseven in idea ie Sse 909 the emake vipitener of the hee leery tbe eord Sashth i bth Be an iy roman [885-890 'andall the Clildren imbibe power and light and joy, such as is unkoown even on other festive days. On this day sinners find rest in Gekenna, On this day punishment is held back from the world On this day the Torah erouens herself in perfoer eruwns. On this day joy and ghdoess resound throughout two hundred and fifty worlds. Mark also dis, (Onallthe six days f the week, when thehour ofthe afternoon, prayer arrives, the attribute of Justioe is in the ascendant, and punishment is at hand. But not so on the Sabbath. When the time of the Ssbbath afiemoon prayer artiven benign influences reign, the levingkindness of the Holy, Ancient One is manifesed, all chastisements are kept in leash, and alli satisfaction and joy. In this time of satis faction and geodwill Moses the holy, faithful prophet, passed. away from this werld, in order that it-should be known that he wasnt taenavay thecugh judgement, uethatin the hour. [ya] of grace of the Holy Ancient One his soul acended, 19 bre hides i Him. "Therefore "ne man knows of his sepulchre Unto this day" (Deut, xxaty, 6). A the Holy Ancient One is the All-hiéden One, whom neither those sbove nor thowe below can comprehend, x0 was this soul of Meses hidden in the epiphany of God's geod wil at the hour of the Sabbath, afteroon prayer. Thin soul is the moat hidden of all hidden things in the work, and judgement bas no dotanion over it. Dicssed i the lot of Moses, "On this day the Torah crowns herself with all beauty, with all those commandments with all thase decrees ad punishments for tanagrestinne in aeventy branches of ght 'whieh radiate on every hand. What it ia to behold the Kudle 'Weg which constandly emanate from each branch—five of 'which stand in the Tree tel, all the branches being com prised init! What itis to behold the gates which open at all sides, andthrough whieh busts forth in splendeurard henty the reaming, ineshaustiblelight 1A voices heard:""Awake, ye superna saints! Awake, holy people, chosen from albore land from below ! Awake in joy to meet your Lord awake in perfect joy! Prepare yourselves i the threefold joy of the theee Pitrisreh Prepare yourselves fr the Faith, the jey of joys! Happy are ye, O feracite, bly in thie world and holy ya] erwin (rxoous) = !'This is your heritage over end above {Bat ofall heathen ations—"s sige between Me and yon!" Said R. Joka Ie inde thor, Honor: "Remember the bath ay to ancy Be ye hay for The Lard om holy (Lev. st 2); "Call the stbbah a deaght, the aly of the Lard, honourabie" (ss. wit, 13)" All the sols of the rihteoas—so we bave been taueht— on this day ace fete! onthe delights of the Hay Ancient Gao; the AlLKidden, A breath of hi rapture i entended 'hrouhll the worst ascends and descends, ad spreads roa alle cidten ofthe hay, wall the guards of the Torah, so tha thy enjoy ere re, forgetting acres, All penatcy. allo ad drudgery. (isthe davon wbich "the Lot giveth thee rx for thane, ai fom thy fen, 4d from the hard bondage whercin thon wast rade #0 Serve" (In, 1,3). Trefone the Sabbath i eal i ce to the whole Torah, and whomever ebyerves the Shah fli the whole ora: Beso nthe man hat Aloeth thi, andthe won of man that iyth holon it: that gpa iar Wee acfens cif eel tarane oe had frogn doing any evil" (Did, wt, 3)" 'R. Juda one Uay met. Simcon o the read, nd he asked tum fo expan the words ofthe prophet: "For thus sayy the Lord unto the cunuchs that keep my sabbaths, and choose the hing tht pense me, ad fake hold fray event even tite than wilT give fn amy ote and within my walle « lace and a name beter than of sone and of dager 1 will five them an everiting name that shall not be et of" {ibid 4. 3). Ssid R. Simon: *Cappadocian Get down from hy donkey and fasten it to eee o et im go behind, nds thou followrme | Holy Wet eqites qt nd ele Somterplaton" He replied Ti forthe Mates that have undertaken this juruey, sein flowing iT hal Iohold the Seana" Then K. Smee said "This subject. has already been considered by the members of the Felk ship, hur thes have not explained it suficetly. The "eae nacho! ae, nfs, ndnts of the Torah who make them- Selves "cumuchs" daring the ab days of the week for the 'he tae eh!

4'rue voman ut Boo-8ob
Torah's sake, and on Sabbath nights have thelr conjugal 'apprehend the superal mystery ofthe Fight moment when the Matrona (Shekinah) i united with the King" Such adept of the mystic lore concenirate thie 'on the Path of tir Lord and ae lesen eeir own non. Therefore it says; "that ep baths", ean "they keep them in their Hears, asin the expresso (Gseph's) father kept he 11), They are "eumichs" because heath tracy This nin vith the Shehinay Bisse the san who i stnctified in this holines, and comprehend this rystery. Mark this. Uti written "Sx days halt thow abou $n dol [Sob] thy work, hut the seventh day isthe sabbath 'ofthe Lord thy God." "All thy work" sn dae Of the week man has 10 wick, and therefore thowe who are sorbed in Gaestady ofthe Tora have tei conjugal urion ava time Vhen they do net werk, but when the Holy One works. And whae is His work then? 'The union with the $Shetinah, i onder tn fring fh holy ule ini the world For this coson the mystics sanctify themosves on this ight deep contemplation and cenceatration, and bring food and holy children imo the 'word children who tara either tothe sight nor to the lei children of the King and the Queen: "Childeen are ye tothe Lord your God" (Deut. x, 1) Hi eileen in the most real seme. The world is susteincd by the merit of these childzen of Got, and when the work i placed on ik tal the Holy One looks on these His children and exercises His pity and mercy. 'They are "aitogether a seed of truth" Jer

13a1) aly, perfect seed, aserding wo the promi, "Thos
sak give tanh to Jaca" (Micsh ty 30) and truth" cing the Holy One Himself ¢ means that He enters ito theie very se Said I Jud: "Blessed be the Merciful One who sent me here! Blesed he He for that He has pesmited me to hear thy words ! And he burt out wenping. "Why dort thoy weap?" R Simcon arked. "| wecp) he nid, "because Think: Woe ro the children ofthe Word whose ways are the ays of beats without knowledge and understanding ! Te 98] Jertino (exons) Hs 'would have been beter for them not 10 have een erated, 'Woe tothe werld when thou, Master, wilt be eemoved fem

1For who will dion unfold the mysteries ofthe 'Torah?
'Who will then compretend and gran her ways 2? Said R. Simeon: 'By thy life! The werld Bebngs only to hase whe 'ceupy themielses with the 'Torah and know ite mysteries 'The Rabbis were right in their hard judgement on those who sroiqnerant ofthe Tord and corrupt ther ways, not know- dng ote sgt ra een thei lt fo they ar ded Vee fate and Ib iting to chasse them even on the Day of "Atonement. Concernng thir children iis writen: "They are the children of whoredoms" (Hos, 11, 6).' Said R. Judai: 'Naser there t's eorain peculiarity in the words of thc 'eee, Ibe writen; een unto dhe will given my house ii wit ay walls pce ae a pane ever ia ss ad faughters", and then "wil ive an etc." Why first "them" and then repli: "Hanus" here fe the cola {Bye concerning Mose "Hee fthGl i ll my howe the Mall" ie those of whieh ik says. "Upun thy" wally O Jerusalem, Ihave set watehmen' (la. Lt, 6), "a plce and Shame" senfy that they will draw hol souls from thie {clenalspere which, i ie harmonious perfection ie "etter han sone and daughters"; and "sa him, mimely to this portion, Ool wil pve 4n Scverfating sinc Accorling te "TK, Simeon also explained on thar occasion the reason sehy. iis writen: "Ye shall kindle no fire throughout your hat tutions upon the sabbath day" (Ex. xx¥, 3) "Itis, he said, "hecause fre symbolizes judgement. As to the fire of the sacrifices on the Sabbath day, i rises to hold in chock judge- 'meat; for, as We have learnt, "there iva fire which consutnes a fire": the fre ofthe altar consumes the fie of judgement "Therefore the Holy Ancient One reveals Himiel? on this day (Sabbath) more than an any other day, and when He rovesla Himvelljadgeront i2 ot én evidence at all, and all Fite OMAK HL [896-90 the upper and lower celestial beings aré in perfect joy, and judgement has no dominion,

7arecholy, superval day, days in which the Holy Name
i contained. Bleased are the Tonsites more then all the Theathes nations: of thom #34 written, And ye who clave tthe Lond your God, ye ate all alive today" [one] Hoxown ry Farin AND THY storniw, R. Hiya cone nett this command with the words: "And a river went out of Eden to water the garden" (Gen. 1, 10). "The "river" he 'sds theism of the fountain which flaws perennially and from whence the whole Gantea of Eden is watered, and this Sssue! of the holy fountain 1s called 46—"Father".R. Abba said that Iden itel?™ sealed Father—itself originating from the place called Ain (nought)—as we have lad down, thatthe place from which the Whole begies to take its being is desig nated both "Thou" and "Father", as it says: "For thou ar. 'our Father" (Ist. xn, 10)". Blenzar applied the words ror thy father" 10 the Conuauoity of Israel, and the amide et Joab, however, held chat, a9 "Fath His commandient are tot partculaised, th aspects ofthe Divine, and the article eh between iniestes all that se above ard all that © below, R. Jone referred to By 'Abha'e remark that the ephons whence the "sver" forth iscalled "Thou", and eonfrmed it by seference tothe ly One; "thy mosher" tothe tw the Shekinal, and "Father, and all are ane." Blexsed be His name for ever and ever. Amen: Said R. Hezeliah: 'Verily, they are all one: "honour thy father, namely the Holy' One, blessed be Me; "ant thy mother", the Community of Iseadl. Thus the commardinent includes all, both that Which is above and that which is below" According to R, aaa, it also includes teachers ofthe Torah, for they are the means "feet Miko ei] Jernko (axoDes) a7 of leatng men to ternal lif R. Judah, however, held this to be included in the command to honour the Holy One, blessed be He. We hve a dictum that the firs: fe commandments Include by implication the oer five 25 wel: in oxher words, inthe fist five the second five are engrave ve within five. 'How? Take the fine commandment: "Tam the Lond thy Ged." Does itnot include the frst wf te second five? Indeed 'dow, for the murlerar diminishes the likeness ard image Df hie Maser, man having been created Ged, and it alan written: "And upon throne was the likeness asthe appearance of a man upon (Bick 1,26), Said R Hiya: fee writen: "Whow shaddeth 'man's blood, by: man shall his Wood be shed' for in the Jnmage of God made he men" (Gen. 1,6). He whe sheds the 'blood ofa fellow-man is thus considered as diminishing the Divine archetype of man as well. Thus the fist conmand- 'Lam the Lord thy God", contains the motive for the "Thou shalt not murder." 'The second command- 'ment, "Thou shalt have no echer gods, coatains the motive forthe seventh, "Thou shalt not commit adultery"; for the aduterer pechdiously Hes against the Name of the Holy One Which is impressed upen man, asin compnsing many other Sins and entailing corresponding punishments, He who ix Lanfaithful in this & unflthful towards the Sing, as 4 is Wwraten: "They have deat reachervusly against the Loxd, for they have begutin strange children" (Ios v, 7} One is Uerewli ofthe other, The inedcommandiene, "Phoushale not take theme of the Lord thy God in vain", coresponds to the eighth commandment, *Fhow shalt aot steal For a thik & cernly inlined to swear filaly, no icin writen: Whoeo ia partner wich a thief hateth his own soul, he heareth cursing and tells it not" (Prov, xsts 24. The fourth commandment, "Remember the sabbath dy", corresponds (othe pints, "how shalt not beat fale wienens against thy jb") for, ax RE Jose said, the Satlarh is called a ¥. and man 8 reqaited to festfy tothe fact that "in six days the Lord made heaven and eurth, ete." Hence R. Jose said: (God has "given truth

28'rau conan ant Fgoe-yot
to Jacob" (Micah v1, 20) in requiring lead 10 keep the Sabah nde who bears fale witness ayainst his nsignbour lies again she Sabbaththe witoess of truth; and he who the lard hich the Lord thy God giveth tee", as much to my, what He gives the is thine-but covet not what not thine". "Thue the Rist five commandments imply the second fre: Therefore: "From his eight hand went « fery Taw to ther (De (3) forall was included in the fe fingers ofthe Right Hand, 'Therefore azo was the Torah proclaimed in five wees, corresponding tothe five Books of the Torah R. Eleazar tought that in the Ten, Words (Deea- Inge) all the ether cornmandmente were engraved, wth al decrees and punishments, all nue concerning purty ancl impurity. all the branches and rots, ll the tres nd plants, heaven anid earth, seas and oceant—in fact, all hings. Forthe "Torah isthe Name of the Holy One, blessed be He. As the Name of the Holy One is engraved in the Ten Words (Greative utterances) of Creation, s0 is the whole Torah engraved in the Ten Words (Decalogae), and these 'Ten Words are the Name of the Holy One, and the whele Torak is thus one Name, the Holy Name of God Himself. Blessed is he who is worthy of her, the Tora, for he wil be worthy 'of the Holy Name, Said R: Jose: "Ths means that e willbe Worthy of the Holy One Himself, as He and His Name are 'one. essed be His Name for ever and ever. Amen. Ye SUALL NOT MAKE WITH ME (1) GODS OF SILVER, NRITILER SHALL YE MAKE UNTO YOU GODS OF GOLD, Jose read st (with me) as ot (rae), and interpreted thus "Although "mine isthe tiverand mine the gold" (Hg. 118), ye shall tot represent Me (a) in silver and gold." R. Fane 'connected the wotds, "Mine js the ilrerand mine the gold", with the verse: "For as unuch as there is none lke unto thee,

96JeTHno (ex0D08) 20
(O Lard show art great an thy mame is grea in power (Jers 4% 7). "Vhou aft great" corresponds, according to him, to 'ine the sve; "and Thy Name is eet te "Mine the gold". 'These represent the two colours which are on ile in ther fll beauty when they re engravedin sein place, ramely tire Inrael im whom Lam gonied (Isa. MUX, 4). Re Judah illustrated from the vers: "prey 'joie the Lord, my sou isjoyful in my Gods for He hath ltbed me withthe garments of salvation, he hath covered 'me with the tobe af righteousness, a a brigegroom decketh 'himself wih orrarents, and asa bride adorneth here with hr jewels (hd tx, 10} Hesaits Ded are the Latics stove all headin nations, fr that they bave thet joy inthe Lard (SIIVH, signifying Mercy) aad thr gladness thie God (Bikins sisting Judgetere) "Thus does Isac y= Whether He deat with un in Mercy oF in Jadgernene ne cejoie and are ela in Him" For theac two auibutes belong to His cesental Bing, a indicated by the words "He hath clthed me with the garments of salvation (esha) narely 'with the garments consisting of colour in which one can thavea perception, beholding, of Him (sash to lok), He aja: "He who would behold Me must behold My colours {the aeibutesof Mercy and Justice." And thewe two colours ar indieated by the wore, "ata hridegronm decketh himel 'with omamenta and az a bride adometh bert with ber jewel!" When theae fo colours are united their glary ia such that ll are afame wo behold their heauty. R, Jose sid 'hat ro kind of joy are referee to in the words," grealy 'joie in the Lord. and one in the words, "my soul is Jovful ia my God". Suid R- Judah: "Ineach theres oy upon jor, but the joy which she Holy One skal vouchsafe urto sel inthe future wil excel them all: "And the ransomed cof the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and slidness" (Us. rx3y, 10) "They shal return"; "they stall Tidings coesponding tothe four exes of Isel among the ratios Espa, Axsyrian, Babylonian, Roman). Therefore:

286rue x0uaw 111 [yoi-ge
"Ye shall say in thar day, Praive the Lond, call upon his name, decare his doings among the peoples" (Isa. x1, 4) {ost "The Ten Words contsn the essence of all the command= ment, the estence ofall eslestial and terrestrial mysteries, the ewunce of the 'Ten Words of Creation. They were en= 'graved on tables of stone, and all he hidden things were seen by the eves and perceived by' the minds ofall Israel, every- 'thing being made clear to them, Atthat hourallthe myers 'ofthe Torah all the hidéen things of heayen and earth, were unfolded before them and revealed to their eyes, for they [ora] sa eye to eve the splendour ofthe glory oftheir Lord. ever before, ince the Holy Gne created the world, had such a revelation ofthe Divine Glery taken phiee. Even the crossing of the Red Sei, where, as has been said, even a simple maid-servart saw moreof the Divine than the prophet Esckel, was not so wonderfulas this, For on this da al the cartly dress ys retaved from them and purged away, and their hedies became a Iveta the angels abuve when they are clothed in radiant garments for the accomplishment of 'heir Masters errands; in which garments they penetrate fire without fear, a5 we read concerning the angel who appented 10 Manoa (Jud. xin, 20) And when all the 'esly impurity was removed from the Tsacites thei bodes became; a6 we have ssi lucent as stars and their souls were as resplndert a6 the firmament, w receive the Sight, Such, 'wae the state of the Taraektes wien they beheld the glory of their Lerd, It was not tusat the Red Sea, when the fith hhad not as yet been removed from thetn. 'There, at Mount Sinai, even the emryos in theit mothers wombs had some pereiption of their Lord's glory, and everyone received Acconling whi grade of perception. Onthatéaythe Holy One, bless be He, joie ove than on any previous day since 'ie tad ereated the world, for Creation had no proper basis before Isracleeceived the Torah, as is implied in the words: 'hut for my covenant with day and night, f had ot append the ordininees of heaven and earth (Jer. SAAill, 25) 919-c belana to the Sine Torah ad the ye Moho and re too iste © berate relly iliac m= wantin oa] Jeritno (ex00ts) sh at when once Israel had received the 'Torah on Mount Sinai the world was duly and completely established, and. heaven and earth received a proper foundation, and the 'ghey of the Holy Gne was made known beth above and holow, and He was exalted overall. Concersegthat day itis 'written: The Lord is King, he bath put on glorious apparel; Ihe hath put on his apparel, and girded himself with strength (Ps. xem 1). "Steength' sigifies the Terab, asi is writen "The Ltd giveth strength to his people, be blesseth his people with peace" (Zhu. ta, 11). Bissed be the Loed for fever. Amen and Amen. [oue-o48 MISHPATIM. Ex. ax, xny, 18 Ano THeoe Ane Tux juverments waren THe Lr aT DuYORE THEM. R. Simeon hereintroduced the subject of transmigetion af soul, sayings 'Onkeloetranoites the nbove words as follows: "Thee are the judgement which thou thalt onder before them". In other words, "These are the orders of the metempsychots; the judge: mente of the souls, hy which each of them receives its "ppropriate punishment." Ascociate, the time éenow srived tarreveal diverse hilden and secnet mysteries in regard to 'the transmigration of souls, Te TH0U BUY AN HEBREW SERVANT, six YEARS HE SHALL senVE. When 2 soul is doomed to undergo trans 'migration, should ii be one which has emanated from the side of the Servant, Metaron, who represents in himelf sic specs then the suocessve revolutns of that soul will not 'he more than six years (ce, times) until shall have cam- pleted the six stiges which lead buck te the region from 'whenee it came, But if the soul has erarated from the sphere of the Shekinah Herself, who is symbolized by the 'number seven it "shall go forth free, because its ovner is righteous, and is not subjected to labour or servitude" 'Now it chanced that while Rabbi Simeon spake these things [54h] a certam "ancient one" came down to is side and suid: "If that be 40, Master, where is the sdsitional delight of the sou that emanates therefrom, indicated by the word, "Init thou shalt not do any work, thou nor thy son nor thy daughter nor thy manservant, tt." (Ex. X%, 1 Rabbi Simeon replied. "O venerable companion i Should 'man of thy learning ask this? "This verse assuredly speaks of 'he soul of she Righteous One, teaching us that even thou she may hare to undergo tanstsgration in any of these, even inva manaervant or maidzervant or in any anima, yet in it thou shalt do no manner of work", wry what amounts to the oe) ausurain (exon) ais Sa thing "th sae olin ere an Eon Bold, he ety th, Sct Sal nly apes nd hat te fe hen Oe, 'Aart by the worl nor ey i he ee Inui wie? He roped The won ter to the tekine 'Wiat o hae ymdae? he aed "Test te sae the bonimsd whee bey oe ony Site Ober Tho el whe led bn tal ante eal ou whch ee the nue ofthe tng Nowe Gel wh ore er 'ree aion Volenhe eset ie ly Once Ig ee cane epee ee ene wenlet) tht undue of ape ema Co Mls of ee desl ie wr To ee at ee re ae seer Oh Nor wita ethos ebay eh btu, ER erases, fe eee aa eeegee uneenon: Siete hnd calle ie oldtapentny™ ict ore) ehh dy ft Rigs pr Nico theme bey wh banat Rereinies cod pat te Woe euler iene Pecos oon tacinge sclng cniegai Ree eee al etna ree fecha Hey Oe Wied iH Sh nig? demtng ths Cho wn ee ea eho the "Only Batre Th nme tere fade ht Men Ce dees spol ro the nono th on 'Ghevhalon goon! ike reeds net ibe chit of oe when hye yp hae Por tht tn th wee nha ene cna eps beet, no fut se eter ofthe Slab Tyo Mev they salsa ypu was nr fo fight aus) fr te capt Se, no Aho hm Ber sb or i ot fou (eat) tom heparin" apr, te fair or pun, te ape of te ho te deg "Holy Wicca the spel oder of ange TF 'he is more fortunate he will be endowed with a spirit (ruah) at sue gouan ri Iehase hich apgerins to the sphere ofthe Holy Zayuth, Saou fe posen ail grater po the i ven a seul (Geshamad frost rain ofthe Throne Thine thre raden of peronaliy are the "maiden, the "ransera nd the *hendwoman" ofthe King's daghier And ithe 'ly crested bring deserver stil more, the scl which ix ut ino is bodiy form derives twough a proces of 'Sanation (axl fram thephere of the "Only Dantes Sand is itself called "the King's daughies". If his merit is sillyreater be will be endowee with spirit (rua), desing Chron emanation fom the sphere ofthe "Cerra Pla", tnd its oj is then caed "The son ofthe Hey One, as itis waten: "Sots are Ye wo the Lore your God" (Dau. 2ty, 1). Should he pe of even greater worth ie given a soul (Gethamah fom the sphere of Father and Mether, concern {ig whieh ie writen: "And he breathed Sato Kis nou {he beth (sishmai) of fe" (Gen. 7). What don 'only Ie sine the Divine Name VI; and therefore ie Criten of rach eoul: "Let the shod so! (al sous) pine JAH" (Pact 6) Hut he shoatd sequel greater mere, the Holy Name VIVE is grated to him in is flness—the deters Yat, Hé, Vou, fe, representing Nan in the sphere the superal Asta, and he insad to be "inthe likeness ff hs Lord and in him the words, "Have domiion over the fabofthe sen, endove the fowl a their and aver every Tiving thing" (Gea. 1,38) are propery flied for his domain i \odeed over all the ramen and over all the 'Wheels and Seraphim ard Living Beings (eh) and over all the hots abeve and below. T's therefore conceming ome 'who ae atancd to the opere of the "Ouly Dasher" ad fae derived his sal trom theree tha say, "She shall ot

0out an the mensrvante do!
Miya and R Jue ret one sight atthe ter of Tyr, and grea enjoyed one another's enrpany. Sud R. Jove 'How glad am Tto beheld the countenance af the Sbelinak | For dining the whe of my journey here T was molested by the chatter ofa old cartier 'who pestered me wth all sorts af fooksh questions osa) for example, "Which serpent is i: hat fies nthe air whilst an ast lies undisturbed between ssa sutstiratim (ex0DU8) 285 ins teeth 2 What iit that begins in union and ends n separa ise Witcaupeioyiteneaieae secant 46k exist and whose young ynes ate plated by eeatres who have not yet been ceated ad ih a place which isnot # What ae these which when they ascend descend, and when 'they descend ascend ? And what init two of wich are ome tnd ove of whichis oree ? And who i the beautiful vigin 'whe has-no eyes and whose hody is concealed and yee ree 'ealed—reveaed in the morning ad coreealed during the ay, and vhoisadorned with oranents which do nat exist?

80he went on plaguing me the whole of the way. But now
shall have peace and quiet, and we ean devote ourselves to <scussing the Torah instead of wasting time in empty talk.' Said R. Hye: 'Dest chou know anything of the oldman? 1, Jose replied: "I only know that there ts nothing i hin: Jor if there were, he woul! have expourded same text of 'Seripture, and the tine spent onthe road would not have teen profiles. ls the old man in this howe?" asked R. igs. "For sometime it happens tat in Yenc dha seem mpl grains of gold can be discovered. "Veo! replied R Jone "be is ere, preparing folder for hie donkey! Sa they 'alle the carrer and he ame to them "The first thing the old rman ssid was: 'Now the two have bevomne three, ard the three one" Said R, Jose: 'Did Tot el thee that he only talks nonsense ? The old man seaced himself and sid 'Sirs, itisonly recently that have becomes carrer. I tavea young son whom I send to school, and whom I wish to bring up in the study of the Torah; so whenever Tse ascholer on my 'way I ollw him in the hope of picking up somenev ies Conrection withthe 'Torzh; but ody T have hearé nothing new Said R. Jose: "Of all the things J heard yow say, specally surprised me, because it showed exceptional lly ita man of Jour yeas, ur else you dd net hi what ou 'ere siying" Said the od mac: What do you eee to? Jose: "Thar about the beautifl virgin and 30 forth! "Thee the old man began thus: "The Loed is on roy sie, Tem not aru; whatean men de wntome ?._ Tie te teat in the Lord than tr put any enfiderce in princes (Pe-exrt, 6,0) How geod, how lovely, how precious, haw

25yu zonan i os2-956
superna! are the words of she 'Torah, Shall T tell em in the presence of scholas fosn whom so far Thave not heard 'even one word of alightenmeat ? However, I fel impelled {oapeth, und surely there fn need 9 be aby in speaking iyome, whither sobolars or ne The lak round him, opened hie mouth, fad said "Tein written: "Ifa pricas daughter be married 'nto stranger, she may not eat ofan offering of holy things" (Lever, #3), Now this verse i followed by annther verse: But i the prow' daughter be « widow, or divoceed, and have no child, and ws rtuened unio her father's hase, ther south, she shal eat of her father's ment, but there shall fo stranger eat thereof" (Uhid. 18). These verses are pl 'enough in the literal sens, but the words of the Torah have alo an esoteric significance, and every word therein contains hidden seeds of windorn, comprehensible otly to the wise 'ho are familiar with the ways of the Torah. Fer, truly, the 'words of the Torah are not mere dreams, And even dreams have tobe interpreted according t certain rules; bow mach nore, then, ist necesary that the words of the Torah, the delight of the Holy King, be explained in accordance vith the nighe way | And "the ways of the Lord sre upright (Hos. 1, 10). Now, "the priest's daughter" is the superior 'oul, the daughter ef our father Abraham, the fst of prose- Iytes, who drew this sul frum a aupernal region. [958] And "a priex's daughter marcel unto a stranger" refers to the oly soul which emanates froma suiperal region and enters {mio the hidéen part of the Tree of ale. And ashen the of the supernal Priest has breathed souls into that Tree, those souls fy away fom there and enter a cenain 'treasurehouse. Woe unty the world that knows not how (9 guard ibe Men drawdown the soul along with their ev is "the siranges", and this "pests fies down to earth and fide er edie ead because its he wil of her Maser, she ceters there and bears the yoke, and cane enert herself or become perfected in this world, So when she Teaven thin svorld she "may ont of an offering of holy things Whe tone sale which have perfected themselves fn thin world 958) atisuPeTiat (rxopus) 287 'There is ail another significance to this verse: iti a great 'uniiation fer the ly scl to enter int "aange", namely into proselvte fr then she hast fly from Paradise 'nto a habitation builded from an uncircumcised snd unclean souree. There is here, however, a still deeper mystery. Neat to the pillar which supports the wheels where the souls are blown in there are two weighing seals, one at exch side: these are the "weights of righenustess" and "weights of 'leceprion"" which never cease to move, and souls ise and falltherean, and appearand diseppear. There ae soul which are violently exptured and oppressed when "roan ruleth over 'maa to his own hurt" (Eee. yuh, 9) Fortis world i enteely directed by the "tree of knowledge of good and evil, and when humen beings walk in the way of righteousness the 'ales are weighted on the side of gow and when they wall in the esl way they inline towards theeil side. And all fouls found then of the scales are violently caught by the teil side. Bat 'te own hare; for these souls tread down and destoy all that they find on the evil side, just aa ws captured the holy Ark to thee own hurt. And what heconmes ofthese toule? In anceet books tir writen 'hat ime of them hecome the toals af pious Gentiles and scholarly bastards of Jewish origin, who, because of their learning, ae of a hipher mesit than even + high priest who has no divine knowledge, although by virtue of his offce he 'enters into the Holy of Holes." "The old man here stopped and wept for a moment. The two companions were astonished but said nothing, and ater

4while he continued tw speak on the following verse:
Ir sie (the msidserrant) PLease NOT hen sasTeR, WRO HATH BETAOTHLED MER TO HIMSELF, THEN SHALL HE LET HER BF REDEEMED; BUT TO SELL Mzn TO A STRANGE RATION, HE SHALL HAVE NO FOWER (¥. 8), "This ssi he, "continues the inner rieaning of the "an who sell is aughter uss madservant". Tis written: "Who would not fear thee, O king of the mitions ? For it bevometh thee, as among all the wise men of the nations, snd 'nll their ingdoms, there isnonelike into thee" (Jer.X,7). How many people misunderstnd th verse! 'They repeat

288'pH ZouAR LIL (sb-ysa
the words, but the sense escapes them, Is the Holy One, 'lesed be He, the "ing of the nations"? Is He net rather the King of Israel? Is it not written: "When the Moet High divided to the nations ther mheritance, when he separated 'the sons of men, he set the bounds of the peoples according tu the number ofthe childres of Iseae, Par the Lord's por= 'or is his people" (Deut. xxx, 8 9), wherefore He scaled

1the prophet here alle God "King
he would be praising thes snore than they praise themselves, for they ony claim wo be i the charge of His ministers and servtors. The last par of the verae also that Tat in trvth the Holy Ono, blesed be He, has blinded thee

924and all rations before hen sre. at nating, and they ane
'unt t0 hits les than nothing and wan" (Lea. x, #7) 'This i the real truth of the mitts in their regard" Said R. Hiya: *And yet it is writen: "God reigeeth aver the rations" " 'The old man replied: "I se that thow hast een Fehind their wall, andl hast eome forsaed to support them 'with this vere. I ought first o deal with my oven difficulty: ince L have found thee in the way. 1 will fest remove thee, and then go onto remove all other obsaces. Se, now. All the Names of the Holy Oae, blessed be Tie, and all subsidiary Names, raify in efferent directions and are encircled in each other, as it were, and yet branch out ito 'various paths, Only one aspect is nt so settered: end that fs the onedefinite and particular Name, which isthe heritage 'of the one particular people, namely, the Name VEVH; for it ie writen: "Fer the portion of YHVI is His people; "And ye who cleave to. YHVH (Deus. &xut, 9, 18, 4), "vbuch Signites thse that cleave to this very Name itself Thus its seen that this Name YHVH. belongs only. 0 Israel. Above all the other names fx one which spreads and Separates self towards many diserie wags and paths, to Wit, 'Hlobim. 'This name has heen tansentted to thebeings of this lower world, ard has been shaved aang the Chiettaine and stisnpartit (sx0DUS) (Gen. xx, 3): and the sameis true of al the principalities and 'powers appointed over the rutions—sll are included in this, 'Name, yea, even thei objets of worship find a pee therein; andso ts thisname and uspect of the Divinity which reigns over the nations, but not the peculiar Name, for in that they have no part, ince fs reigns over Israel only: the one natin, the holy nution. 'Ths, however, does noc mean that the words, "Who would net far thee, O King of the nations", are to be intexpretel in this sense, naotely, dat He 6 he 'ing of te nations in His atsibute of Biotin, representing severity and justice; for, as I have pointed out, this Name Siggifcs even the objects of yayan weaship. Since thea the wall on which you were leaning has been shaken, use alte subilety to get to the tue meaning of the words. 'Ths isi Who isthe king of the notions that would mot fear thes?" "The inversion of the order i timilar to that found in the serve: "Praise ye the Lord. Praise ye servants of the Lord" Prem Lord shall be prsised, but ie to be read a Lewd, pesiae ye the Led." 'The two companions rejoiced and wept, but said noshing. 'The old man abo wept, even ashe had done before, Then he went on: "It ix writen: "And she (Sarsh)said unto Abrahar, Cast oat the bandwemnan snd ber son" (Gen. 3x1, 10), which fas been interpreted by the scholars to signfy that Samah desired to cleanse her howse from idolatry, and that therefore "yall that Surah bath suid wsto thee, ie" (Thi, ¥, 12). Now here we read, "And faman sel his dughter i be a mickervant, she stall '0 out at the menservants do", which, being interpreted, tneans When the soul is made'to undergy trassmigration Feeause of the evil works ofthis world, when she is "sol!" ty be « "raidervant"™—that i, delivered into the hands of the mpure prisciplethrough the evil evolution of the whee, so that she ts wrenched viclntly avay fom the seale of souls ghen he time this comes to "go ou, she shall not go

290AME ZONAK UL [oba-96b
'uta the menservants do, And what sbet of souls ate these 'which ae so violently despolled and taken away ? There isa mystery behind this 'They are the souls of infanes stil at the breast. The Holy One, secing that should they continue in this workd they would lose ther asec savour, their aroma 'of purty, and, sit were, turn sour lie vinegar, gathers them in ther mfancy while their sasout is sl sweet, and allows them ro be wrenched away by that "maidservant", namely Lilith, [968] who, when they bave Deen delivered Into her power, losingly caries them sway to other egions. Do net Imagine that had they not been so removed they could have done any good in the World. For therefore ie is wetten, "IE she (the sou) pleases not her master", that is, the man in whom ts lodged will cause ito tara seurin course of time, Such 2 one s wrenched avay, but noother. Yet,onthe other hand, xt does not mean that the Holy One has pre-ordained 'such soul» be under the dorimation af impusity from the 'ery cay of her creation, Not at all For inthe evolution of the whed, whet the soul gives forth 4 yood savour, "sll he let her be redeemed, rane, dhe Holy One will redect her from her sore bordage arid evse her unto the highest heighta to be with Him, And icsbould not be imagined that because she had heen ence purloned by the impure power the Holy One vill conden her perpetually to enter into the bores 'of ious Gentle or scholarly bastards, No! To ae hr into

4strange nation, be shall have no power." Ske will r-eater
nwo the body of an Torachite and not into stranger And 'when sheaball be redeemed rom the bondage ofthe "wheel of impurity", Nahe shall not go out asthe mezservants de", bot rccrive het crown with uplifed head, Nor ip one w imagine 'of impurity" bas pur the soul ia the hil for rt only atutched, ast wer, at that soul and played with it until it enered into the body of that ch. But the impure powsr vista the chi! occasionally and le to pomess his body. And after some tne the Hy Onc takes ime His ove guariianakip the soul, and. the evil power ataina mastery over the body. But eenruully body and sul tecnme the pomeaien of the ly One (in the Resurrection) "She ahall not go out a8 the menservants do." What docs 960) sisuparine (exons) at this mean? When the seul emerges from the sales and the 'ide of igiteousnessrepics, the Holy One, Hesse be He, 'amps upon her the impress of a seal and He liewse spreads about her Tis eontly garmest—namely the Hely Name Birk, Ths s indeated by the words inthe text, "edipdo bal (uber his geen i upon he they Signy the cet garment (dred) ofthe King. Therenith she guarded and so cannot be dsivered to "strange tation but ony te fnael. Concering ths is writen: "He guards sme lite the days of Habah" (Job. zx, 2). Its abo of mystery that we read ete: "To ellheruntoa strange natin He tall have no power, seeing be ath puts annex upon te." Ac lng ths cosy garment ofthe Ring adoens hen, What power san the el side have er her? ere this. 'Allisen ae nthe power of the Holy King and all have 'heir alloted time in hi word; bit for this one there i 20 Bypointed die, and wherefore it mek atthe er pst and iittsorerthem, any admontiensto mankndarecontaied Invthese verses and tly much goad and excellere advice is {obefoan nal the words ofthe Tora, for they areal rue nd ead to further tath and ae comprehended ty ach by {he ise who now that path aed walk therein, When the oly One, bese ne He fume to cents the worl, seated Hino formal the seu which were d=xined to be alloted tothe eine of men, and each vas shape Bere him In the very ovine ofthe body ahe war afterwards (oil, He cusped each one, and aa that some of them woud cr ways nthe wot Whe the the ofeach was Holy One sumone, ayn: "Go, desnd inno such and set pice In such and sca tod" Buk fii it chanced that the soul woul repyy "Lord of the 'world, am satfied to be here in this Worle, an desire not twleaveit or some other place where I sul be enslared and hhecome soles" Then woul tte Holy One sespordt: "ron. the very day of thy creation thou hast had so other destiny 'than 19 go in that work" At this the soul, seeing that i world 've Tora, hh counsels the ways of tru, observed this, and procaine mankind

292'rie zontan nt yohspa
"Behold, how the Holy Ove has pity wpen you ! He ha sold to you for nothing His costly pear, for you to use in this 'world, namely the holy soul." "Ifa man sell his daughter to tbe a nuidservant"—that i, when the Hely One delivers His aughier, the holy soul, tbe a maideervani,enaved in 'bondage unto you, (7a) ¥adjure you, whem her time comes, Ireher "pot xo out a the metkervants do, polluted by 308, 'tut fre, ilumined, ang pare in order that her Master may te able to find joy in hee and w give her goodly reward in the aplendours of Paratise, abit i» writen: "And he shall sty thy soul wih brightens (sokauhrh Ki places it by he aun)" (a, Lo 24), marely when she shall ascend 'again thence, bright au pure But should abe net plewse Ter Manet bring polluted with sn, then woe w the body 'which has lost ite nou forever {For when the souls ascend from thie world in a-bright and pure condition, they are entered ito the King's archives, each one by name; and He fSye: Thin inthe al of such a one: she belongs to he Kod whic self te writen "Who hath trot ter to himself" Rut "if she pleased not her Master" thar ie if she be polluted by sn and uit, He does: not again appsin. that same hed for her, ant 50 she lve it forever, Unless the person should be roused to repentance, for then "shall she be redeemed'—as itis written: "He will detiver tis sou from going into the pit" (Jb txt 28). which signifies that mar is afvised to redeem his own soal by repentance and amendment. In fact, the words "he shall redeem hee" havea double significance; they point to man's 'vn. redemptien of his soul by repentance, fllawed by the redemption from Gehenna efieted by the Haly One, "To sell ber unto a strange nation he hall have no power" Who is this "strange nation"? Haples isthe soul when she leaves this wond after being attached fo aman who has. famed away from the ight path, She desies to ascend to the heights, in the midst of the holy hosts for ely honts stand. along the vay to Paradis, and "strange" host fine {he other way, to Gehean. If, hen, the sos Worthy and 'wears the precios protecting garment, multitudes of holy 'hosts sand ready 10 pin her andaccompang her to Faradise. 7A suisneation (Exo0u8) 203 Butifshe hath not that xarment, the "strange hosts compel her to take the path which leids to Gehenna. Angels of i i who wil gladly take their He shall have no power to sll het unto in' if "His garment is upon her" by which the Holy One guards her from the "strange rations" of the snigels of destruction and despoilment, SAND IF HE NAVE BEYROTHIED HR UNTO HIS SOR, HE DAvGHTERS. How careful should a man be motto walk in-a 'crooked way in this world! Forif he shall hay proved him= self worthy in this world, haying guarded his soul with al 'ate, then the Holy One, blewed be He, will be well pleased 'vith im, and will praise him daly 10 His edestal Family, saying: "Behold the holy son whom I have in that lower WwoHldt See wit acts he performed, how upright are his 'raye" And whee sucha soul leaves vis worl, pare, bright, 4nd unsulied, the Holy One ilumines her daily wich ine frumerable radiances and proclaims concerning her: "This fe the nol of my son se-and-o: et her be kept for the body Imhich she hau left." "This ie the significance of the words: "And if he have betrsthed her unts his som, he shall act towards her after the manner of daughter." What is the meaning of these words, "afer the manner of daughter"? 'This 9 neceet entrusted 10 the beeping of the wees alone, snd here isthe substance thereof. Inthe midst of a mighty tock, + mos reondite emament, there is tet a Palsce whick ie called the Balsce of Lave, 'This is the region wherein the treasures of the King are stored, and all His lovecises are there. All souls beloved of the Holy One enter into that Pace, And when the King Hinelf appears. "Jacob knees Rachel" (Gen. xxry, 11), that is the Lord disyrers ech holy soul, and takes each in turn up unto Himself, fondling and caresing her, 'acting towards her after the manne: of davghters", even as a father treats his beloved daughter, fondling ard caressing her, and giving her presents, "Ear hath not heard, nor eve seen .. whut he docth to him who waiteth for hin" (Net. Lx, 3):a8 that "daughter" the soul,

294Tite ZouAR 1H lore-s7b
hg done her work in this world, so will the Holy One "do" 'lis werk on her in the world to come, [978] 'Thea the old man_prestrted himself im prayer, wept 'again, and continued: "IF HE TARE HIM ANOTHER ONE, EK FOOD, HER MAIMENT, AND NER CON)UCAL COMADI- TATION SHALL wx NoT DiMtINisHt, Whit does it mean by saying, "If te tke him another one"! Does it mean that the Holy One will give another soul in this world t0 the righteous, and not the sume one which already had fulted in this world the wil of her Master ? Serey not: for what ood tidings would that be for the righteous ? However, it

4writen: "Then shall the dust retra to the carth anit was
andthe sic shall return unto God who gaveie" (Bee xi). [Now this vei the ssholats have applied wo the desuction 'of the Temples the dast! thereof did indeed return upon the 'earth, so thot it reverted ta the state im which i was when 'the Canaanite was there" (Gen. 2H, 6), andthe spirit, samy the Shekinah, when she sae that her ten stager cere 'ommpleted and yet Irae didnot repent? eterned unto God, land since then the "other side" hae bad dominion over the Holy Land. AM this bas heen established by the members of the Fellowship, Now the ast (rab) of a righteous man ie loaned with its ows form in the lower Paradive: and on 'ubbaths, festivals, and new-moons the spirits are crowned 'with new croens, andascend to the higher realms af Heaven, And a5 the Holy One deals with the superaal holy soul (reshamah) in the upper Paradise, <9 also He deals with this spit in the lower Paradise: He brings it up before Him and '95, "This spirit belongs to such and such a body." Then He crowns it with many eowns and finds His joy therein, "This, however, does not mean that this occupation with the spr intesferes with the joy which the Holy One gives tothe soul "If he take him another one, her food, her raiment, and her conjugal cohabitation shall be not diminish." These are the three supreme Names which "no eye hath seea, apart from thee, 0 God" (Isa. Lx, 8), all of whom are in the the Moko ee tthe time ef the Eade tee Suge om te Seenene

7tisuparioe (ExoDUS) 295
'world to come snd issue forth from thenc:. One is designated "shiéreh (ber food), namely, the emanation ofthe radance, the source of whichis uniscoverable. I js the food which, 'nourishes all and is called YAVH wit the vowel points of Elohim, 'The setond is ealled "her raiment": the Ring's farment which is spread oyer the soul and protects her alvays, another emanation of Tight. And what does the "conjugal cohabitation" stand for? 'This i the abundance 'of light and life of the world to come wherein is all bls. cis YHVH Zebuoth who sbines forth with all the hidden lights of the 'Tree of Life, and wherein is concealed the 'mystery of conjugal relations and whence itemanates. These three manifestations of the Divine Grace shall "not be Aiminished" to the soul, ifsbe be worthy; but ifabe be aot 20, then she will not be coved with any of them: "IF he 'donot these three unco her—-becatse ofthe saul's uawortie resr—'then stall she zo out fice without mney (hexph)" (£2). That into ony, the soul in then pushed away without "So far we awe dealt with the good counsel which "Torah gives to the children ofmen:theTarah, which abouede in good couse, That now let ve return toaur former eet, nately tothe superral garment which the Holy One spreads 'over the soul at an armour of protection no that she should 'ot be delivered on a "strange mation". *And if he hath, betrothed her unto his sun, he shall act towards her according to the rights of daughters" 'Associates' suid the old man, 'When ye shall draw sigh unto that rock upon which the 'whole world is sustained (2. Simeon), then shall ve tell him, 'to remember the dar of snow whereon beans were sown of fifty-two kinds and colours, and having reall that day to his mind, reall cso the fact that on it we read the above verse? Which, when ye have awakened in him the memory thereo, he will then unravel for you himself." But the com= anions demurred to this, sy we pray thee: 'vhs began must himself continue P Said he: "So beit then! "Albsing 9» dacsanion on the wor bee aniereantine the america val of ach Blan. a sue ZOMAN Itt [ajb-ofa For I know that ye are wise and righteous scholars, worthy tobeinformed ofal the mysteries which have been entrusted to the Keeping ofthe fauhful.1 shall indeed interpre; but when ye remind him by that sign and token which 1 have given you, he will diy supplement and complere my words. We rust now explain who is he that is elled son" vo the Holy One, bless be He. Come and sce. A bey [984] who tf tires becumes a soa of te Comte munity of Inral ani remain a0 until he is ewenty. When be Ie wenty, ihe be warty he becomes anon ofthe Holy One, 'one of those of whom it written, "Sons are ye tothe Lord (Deut, iv, )- Thus, when David had reached speral soul did nt rest pon the years of ie maturity ('rl Tat a8 anen a¢ he reached the age shen he Iecame, being wet, wor ofthe Community of Ise, he 'was, as it were, begotten anew: "To-day Inve T begetten "oer side" as hitherto: T alone, And when Solomee was twenty, whit do we read concersing him? "I vas a son of my father" (Prov. w, 3), "father" referring to the Heavenly Father. 'Thus the words, "And if hhehave betrothed her unto his sna" (in their mystical sense) feler tothe time after the age ofthirteen whena man emerges fom the sphere af impurity to which he bad been assigned "Then "he shall act towards her acvording to the rights of daughters". What i this? We have been taught that every dar the Holy One, blessed be He, gared steadfastly down from the cviestial heights upon the Young boy sho is still held in the poiver ef the unclean spat ('ole noting how 'pridaaly iterates himself therefrom fest by attending school, where he begins to weaken it, and then By gaing 13 the svhagogue, where he masters ie still farther. What does {he Holy One then do to the soul ofsuch a one ? He brings her int? Mis reanueeshouse, and besows upon her tich, lores ana supernal gifs, and adorns er ith noble crnaents an the time when the fuy is thieese 984] saisiratin (ExoDus) 29 upward, whes He brings her under the bridal exnopy. "Ant it he take him another"... What do these words signify? 'Ay they indeed contain a mystery of mysteries, such as is 'enitustedenly to the wisest ofthe ise! One thing rust be 'mentioned usa preliminary, On the Sabbath day, when the ay Is being sanctified, myriads of ney souls emerge from the 'Tree of Life, and these are breathed into the denizens: of 'exh and enter ino them and rerain in them during the 'whole ofthe Sabbath andat the close ofthe Sabah all these -soslaaicend once more to the regions of tight, thereto crown. themehes with boly ccovns of supersal brightness and spleodour. And as at a's bin the Holy Ove provides i 'ih a soul, so also docs He provide Him with this "other" soul specially forthe Sabbath: atthe sume tine not °Aiin- fshing" the food, ssiment, ete, from bin wesk-day oul" Having ardived at this point in his exposition, the old 'mun wept again and then exclimed, addresring Hinwel: "Old man, ol man | How long, how tolsemdy- hast thow Ishoured after the worde of wisdom, thot thou mightert grasp these hely mysteries, and naw thou pontest them all ut in.a 'moment T And yet how wasit pose forshee to hoard these 'ord ane net exprese them, seeing that the Scrinture tell 'us "Withkold not good from the owners thereof, when it is in the power of thine hand todo it" (Prov. 11,29)? Verily, 'wherever the truths of the Torah are expounded, the Holy ne and the Community of Israel the Shekinah) are presert, "the owner" ofthe "good" side of the Tree of Knowledge 'of Good and Evi, who crown themselves with ll the words 'of goodness and blessing which they hear spoken on earth, 'OW man, old man! Are thou, then, uncertain whether the Holy One and the Shekinah are present here, and whether 'those towhom thou speakest ze worthy tear these myster~ jes? Fear not! las thou not plunged unafraid into the midst 'of mighty bates, and ar now afeared Nay, may, be net s0: rather say what thow hait to say to the very end, since the Holy One and the Community of Israel are mnéeed here, for 'were it not $0 thou wouldst not have met with these men, 'har even begun thy present discourte, Sospeak on, old man, speak oa and have no fear 208, 'Me 20mAR UT [980-985 He then commenced with the text> "O Lard my Ged, shat are very greats thew at cleehed with majesty and beauty: 'eho eoverest thyself with fight ae with a garment: who Shretchest out the heavens like 4 curain; who layeth the 'beams if ic chambersin the waters; who maketh the cloud iw chariate: who walleth upon the wings of the wind: wh maketh hiv angels spirits, hie ministers a. flaming. fre" (Pa. ay, 1-3). "The words "0 Lerd my Goal" he said, 'signify the primary hypostasis (it. beginning of faith), the emergence af the 'Thought! and the Funire world an "Thou art erat" refers 10, of sctal creation, the fre ofthe sx primordal aye the Right Side. The "very" spmbolines the Left Side. "Tho art clathed with majexty- ard hewnty" signiies the 'sen ranches of the willows a which more anon. Whea the Side" ofall the lower branches, cluding a cenain ranch # On sceount of thin the Tree of Life 'nas leth to be inelaed in the sum ofthese things Daalmist renamed to the subject and declared God's praise in ancther fashicn, saying: "Whe coverest thyself with lig 'amtan", thus incloding the Left Side in the Ki 'under the rubric of "heaven, while the "very" was. Aisearded. Then the verse proceeds: "Who layeth the beame af his chambers inthe wasten"™ here we have the emergence in joy of the Tree of Lil, the "River going eu of Eder ated in ts vsters, so shat t became "ae 2 tee planted by the waters, that apreadeth out her toate by the ale the lution contained in dhe We channels theee shall make glad the 'of God (Pett, 8). What are these channels? They sare the tones of the willows, which here ae clled "upper 'hambers". Thets and the roots and the channdle—all are 'outed in those waters of that mysterious river. "The clouds "Holm "nah. * Nel a Hod "Tiers, # 98] autsiratiat (#x00Us) 200 his chariots' in the next yer refersto Michael and Gabriel: "Who walketh upon the wings of the wind t Raphael, 'xh comes to give healing to the sor, From that point ot "he maketh his angels spirits, his minster a daming Se" Old tran, old man !Asshowar aware ofall these things, fee not, but speak out boldly, and ler the wares of thy moueh spread light "The two fiends rejoiced and liswned in ecetssy" and delight the holy words. Said the old man: '0 ancient, (0 ancient, pon what a ask bast thoy entered! 'Thou hast phingl ini the reat sey, and ow perforce rust sian on 'illo shalt have saved the frther share !On, then And 'fhe tke him agorher..-." How many ancient psterie never revealed before. regarding transmigration are indicated here All the matters of which {am about to speak are perfect 'ruth nar deviating by one hair'breadth from the path af 'ruth. None, in the first place I must remark thar the souls Of proalgtes Ay forth from Paradise in a very recondite 'manner, When the soul, which proselires have alesined from Paradise pass away from this world, to where da they return ? Aesording tothe tional lw, he wha first sei the pessesions of a proslyte a the rime of the later's death Ibecomes heir rightful owner. In the sme way. al the holy superna souls which the Holy One has appointed for those that are below gone at certain times and seaons from heir Fodily owners and ascend 0 their fist home in ender 1) enjoy the delights of Paradise. There they encounter the ule of proselytes, and whichever nf them scises on one flaims ieasits own. Eack soul then clathes henelf with that Parade, for there the soul 'they thershy forfeit nyo he ifs sshich they enjoyed ele, sine aye "fe tke urn bey ansher her fo, ete SUH, when they ssind inte the higher Pradue they suena shale ores oe a Pethed ly lather owe 'diane, fr there oo gar ic worn" Then the old man went Sins head done before, an xi o Kel Oldman, 3d man; thou has indeed roman to weep aod to she tart ter oery words but the Holy One an His aly Selina

300ue ZoMAR ut shops
well Koow that whet say 16 suid with al sucenty and eons, becalse they ae the real source of every Word ttre ty me, an are crowned by it. Al the hay souls whch come down to this werld te take Up each its appro- Prise place «hus body aay themaclses with the souln St prosyte which dey Inve appropiaed, at we have Saplained and they enter int the bediea af the holy seed Of tract eating thie grent to be served therewith thin world. When thew garments draw to themslees the pond "hing ofthis wld these oly souls vega themltes with thearuma shich they gather fom the garments. Now, there is mo work ofthe Hoy One recone but he has ecorded i inthe Tora andthe Torah ceva fr an naan and then sraghtway clothes it with another garment, 9 i hidden there and does tot show ibell, But the wis, 'hose wisdom makes ther full f eyes, per traugh the farment to the very sence of the word tht i hidden thereby. And when the word s momestaily revealed in that fist istant of which we fave spoken tase whose eyes ae vise can see it though i is 30 soon hisden span. Ln how sany places ches the Hely Ove inst tat the holy seed Should deal erderly with the tanger, the prsele In the Course of such pasayes secret emerges fH sheath, Uo] snd as oon at as bs snes re concea ial the ing many tines is injunctions conceming the treatment of tho prowlyt, the Scripture suddenly lays bar sean by doclsings "For ye hnow the sa of 'a, 9) Aber thi, howe iain by adding Faype, imagining that because it covered itelf up) ime mediately, no one aotieed it, to wit, this "soul" of the provelte 'Then the old man expounded in connection with the subject of the soul and her garment the words: "And "Moses went imo the midst of the cloud and got itn up into 'theme (Ex. x41 18). "Now what does the clowd signify?" he asked and answered his own question, saying: "Thete ie a reference here tothe words: "I set my bow in the cloud": 94) sarsurarion (exonts) 301 namely, the rainbow, in reference to which we have learnt 'hat it removed, as it were its cuter garment and gave (0 'Moves, who Went up tothe mountain with wt and ssw Through ital the sights with which he was feasted there When the ancient one fad reached this point he paused, and the two rabbis prostrated thentseves before hin, wept sand atid "Had ine come into this world only inorder to hear 'hone thy words from thy mouth it were auficent." Said hes "Aceociates, [didnot begin tn speak you ma tm tel you what T have told ep til now for, sur 'a like mgself wold nat fit hime cone wii, ming ance lke « single oin ina jug How mary human beings live in confusion of mind, beholding ner the way of truth whose dueling sin the Torah, the Tarah which ealls them day by day ta herself in love, but abs, they do not even tum, their heads Mts indeed ay have sad, thatthe Torah lets 'outa word, aid emerges fora lite from her sheath, and then hides herself again. Buc she does this only for those who understand and obey her. Ske js Ike unto a beatiful ard stately damsel, who i hidden in a secluded chamber of a palace and who has a lover of whom no ane knows but 'She, Out of his Jove for her he constaatly passes by: her 'gate, turning tis eves towards all sides 00 find ber. She, nowing that he isalways haunting the palace, what does she do? She opens a litle door ia her hidden pace, dlscoses for x moment her fice to her lover, then swiftly hides i again, None but he sotices ts but 'hat iin him are drawn tober, knewing aa he dave tha: she hha roveaed herself as hirs for « moment because vhe loves Bian, Teo the same with the Tara, which reveals her hidden, secrsts only 1o those who love her, She knows tat he who ie ee of heart daily haunts the gates of her house. What dows the da? She shove her face thin fom her palce, makin

2ign of love to him, and straightway renurns to her hiding
place again. No ore understands her mestape ave he alone, and he is draw to her with hear and soul and all his being 'Thus the 'Torah reveals herself momentarily in love to het lovers inorder to-awaken fresh lve in them, Now this the sway of the Torch, At frst, wheo she begins 10 reveal herself ws iy zouan ut {o9e-906 {o a man, she inabes signs wo him. Should He understand, Sela jo, but Ha hea she sets fori ad als fp =a Teh that simpleton conte bore and converse with me ae aie 4 snypeton thi tue i ther" er she bepnst him abot her yords miitable to hie me of muy progress litle by litle, This mui Causey, samely the deri tuaditional laws and usages fiom the lerer of S "Then she speaks to him from behind a thin vel of a finger imesh, discousing riiles and parables—whick jo by the 'arne of Haggadah, When at lst he is familiar with ber she shows herself to him face to face and eanverses with i ceoncerring all er hidden mysteries and all the mysterious ways which have been secreted in her heart from time immemorial. Then such a man is [ggb) a true adept in the "Torah a "master of the house", since she has revesled 0 him all her yserics, withholding and hidie nothing. She says to hms "Seest chau the sgn, the hintywhichT gave thee st, ow ina? He reaires Hat nothing "Torsh, not even one sgn or Fallow the 'Torah vith might and main in order that they ray became h at Has been sdestribed Xn he take him another." Hew many, ard howe wondrous, are the eyes of the soul as indhcated in these words! Truly, all souls mest undergo transmigration; but men do not perceive the ways of the Holy One, how the evolving scale is set up and men are judged every dar at all times, and how they are brought before the Tribunal, both Iyefore they enter into this world and after they leave it, "They percsive not the many trarsmigrations and the many mysterious works which the Holy One aecomplishes wit many naked soul, and how many naked spirits roam about nthe eter world witout being able to ener atin the 'all ofthe King's Palace. Many are the worlds through which they revolve, and each revolution 1s wondrous in. many ot) suisuestin (Ex00Us) es hidden ways, but men acither Anow nor perceive these things | Nor do they know bow the souls rll about "ike a sone insdea sling" (x Sar. 2,29). Now, a8 we have began to discov these mysteries, itis opportune to reves hat all souls (wshomeh) emarate fiom a high and mighty Tre, fom that "River wich goes out of en" (Ge 1,40}, and allspints (rah) fom anthes, salle 'Tree— the sats rom Aove and the pits from below-—and they unite ater the Taso of tate and female, And wes they (olan spit) ny shine with celestal ight, afd in thee win a aay The laf the athe lf ma (ov 4), Nel any ng the abbrevinion af Neem aah (aly). Soul [Sra Se eee ere eee for light, bur if separate they do not give light. 'The eoul crrpe hers te pt in order to oeupy her station fa 'he upper region ia the hedenPatce, a itis writen: "Foe the sit bécumes cnvering aap) before me and the souls which I tave ade" (Inu, 16)."There above, inthe Garden. inthe Palace, the soul wraps herself the spirit in manner due. And wien the soul descends to the wer Panis she wraps bevel in aother (ower) spit (he sul of the proselyt), coneeming which weave speken above —a spi wh emanate fo th lower aad ad ha is de there And ts soul lots ewe i this work with All thse various spirits and 50 abides here. Now the sprit 'which has lef his world without procrestcn and eoge esi, and rlling about "like "releemer" comes forwatd t redeem and bring it back co the same "vesel" which ic fOrmecly used and to which it clave wis heart and sue, as 10 is fe partner, inthe win

304THE ZonAR AM [ogh-1009
new body, It may be sid, "the spit becomes the sume ax what it vas": this sso, butt has net beea built up sve for thesake of theother spritwhich was leftin that vesel. [120d] "There is here a profound mystery. According to the Book of Enoch, this "tuibfing'"isindeed constructed by the other spirit which was left the "vessel and which draws after fen the spicit whieh roams about in the air naked and alone tnd these tWo spins are welded together, and ifthe person 'a worthy 1 be built up again, the two spirits become one 'ngeed, an organ in whieh # superior sol muy wrap here. For just as other men have a spirit which is weized by the fver-soul aad another higher spitit, and the boly oversoul is clothed wth bth, se heretherearetwosptitsfor de superior soul so wrap heal therewith, and for theen another body (the child which is tw be borne by the widow who mated the eae ef hin} which isow bull anew. "Nsw the question rica, what heanimes of the body of the men who died without inoue ? fs lost beeause he was net 'weet so bring fomth « descendant ? Is that case feu in val that he endeavoured to keep the commandments of the ce know that "even the empliest ia eae "pomegranaie is full of grins" *Phis bode, although it was 'not found worthy to bring forth an iexue, was yet able ta Full other commandinests, and should jell hase been in 'in ? Friend friends | Open your eyes wide that ye may ate more clearly, fr Thnowy that at present ye imagine that such hades are mere Bguees in the eid, incapable of sustained existence: Its, however, nots, and ye must beware of euch, 'thoughts, "Who can ater the sights acts ofthe Lerd ? Who can show forth all hi praise?" (Ps. cvs, 2), 'The bod of the first husband io mot Tt) on the contrary, it will ave an 'eistence in the time to come; fur it has already yulfered a sufficiency of punishment, and the Holy One never curtalls the reward of any creature which He has created, except of thise who have entirely left the falth and in whom was no ood whatsoever, and those who have not bowed dawn at 'ooa-1e0d] _-MisNPATIN (FxODUS) 305 the Molin' prayer, who are tured by the Holy One ino other creatures, because that body will never again be built into the form of a nun, aed will not rive for ever. Not 10 these, however, What, then, does the Holy One do, if that "sprit as worthy 10 Be perfected in this world in the body 'of the other one ? Observe now. The "redeemer" brings in hhc spe, which mises wth the spirit already in the "vessel, 'vith the result that there are thre: spirits there: ove that was left there (by the deceased husband); one that is now naked Dut i dravin bick thers as to its basis (the sprit of the deceased fushand}, and one thatthe "redeemer" now Beings inv This would sem tp be imposible. But behold the mighty Works of the Lord! 'The spin which the "edeemee" Dbrough inbecomes the garment ofthe deceased's soul, taking the plage of the proselyte's soul, and the naked spirit who has euiied there 10 be built up becomes the covering for the superna boly soul ofthe deceased, Ned the sprit which was Tete by the deceased) sleaving to the "veme" Mca away 'and the Holy One prepares Gori place fn the 'mysterious rien ofthe opening ofthe reck which is behind the walls of Paradise, 'There it is stored up und i enters 'of wo that are one (or ane that i two) 'That body, however, tundergoce great punishment hefore the Resurriction, for, Iheeaae it wa not wrthy to brig forth an issue, twas put into the earth in the region whieh adjoins Arga® There it lies fora while, then its rersoved to this world, then back again: it has no rest, except on Sabbaths festivals, and new moons. [1008] It is concerning soch bodies that iis writen: And many of them that sleep ia the dust of the earth shall, wale, sme to eversting life and some to shame and ever~ lasting coatempt" (Dan. att, 2); the later are those who hhavenct done their duty (by bearing children) inthis word. "There ae the mighty works ofthe Supernal Holy King, who doesnot permit anything to perth, not even the breath ofthe "We ie hone: she ape wl a ne of the Kann nedivons CF By ata Kama, he "efobar, Genesis 9h, 8

0THE zoHAK 111 [too
'mouth, He has place for everything, ad makes of ie what He wills. Eren a human word, yes, even the voice, is not 'oid, but has its pce and destination inthe universe, This tbody whichis bulk up again and emerges into the world asa few creation has no mate, atd therefore the usual proca- ration ("the daughler of so-and-so 10 so-and-so") is not 'made about hin) from above. For bis mate has been lest to him, che me whore he should have had becoming his mcther, and his brother becoming his father (be. itis the brother of 'the deceased who ciel without issue, and his wife, to whom it Js due that Nis body should be * baile up" agata)-" "The old man now addressed himself again, saying: "Old 'mas, old man, what hast thou dove ? ©, if thou hadst only teen aleat! Verily, thow hast launched thyself upon the great sea without radder and without sil! Whae wil thet do 'bow? Woulde thu fain ascend ?'Thoa cana aot: Descend ? Ti inimponsies the deep sbyon wil allow thee up. What wile thou do ?O, olf ean, old man IThow canst ot tan back, Yer let nce thy spirit or thy strength fil thee, for rho Inowest that no-er man in thy generation has wentared 10 sail ina Title boat on the wide ocean ee thaw art doing. 'The on of Yohal known bn ta guard hie way, and ever whet he does enter into the deep dangerois waters ofthe high sexs hhe first looks round him to see whether he will be able :0 'roat; but thou, old many didst not so. Now, old man, asthe art arrived a this pass, do not weaken in thy efforts, do not 'ive up! Saito the right and to the left, to the lent and co the breadth, down into the depth, and up into the heights Do not be afraid! Old man, oldman, have courage | How 'any giants hast thou batled with, and how many battles 'hast thou won f He wept, and then bexan again, "It ie writen: "Go fort, O ye daughters of Zion, and 'behold King Soloman in the crown wherenith his mother 'crowed hsm inthe day' of his espousals, andi the day of the sadness of bis heart" (S.S, 14, 11). This verse bas already been properly interpreted, and yet we may sil auk, How is 'ne to understnd the words, "Go forth and behold King Solemn' This tte, we know, referstothe King of Peace He TB Sah Uo, Genes, soob-tore] ——_wisurariot (xxones) 27 and who can behold Him who is hosts in a region whieh "no eve hath seen apart from thee, (© God" (1s. 1x16, 3) # Hin of whe glory the anges above ask: "Where isthe Place of Iss glory #" Onserve, however, 'hat the text does fot say "anf the crown". but "He the 'cuwn', from which we leara hat he who sees the Crown, ehilds alsy the lovelmess of the Kiny of Peace. Then gain, "wherewith his mother crowned. him" She (he Shikinah) i semetines called "Daughter", and somestnes "Sister", and here She i called "Mother. And She is indeed! al thee. He wie penetrates io this mystery ha Tao? Should 1 2? Dua sucha neled mystery ought net ev be disclosed LL pot explain, these good men will be orphaned thie mystery? "The old rian fll on his Fave snd esi: * "Teno thine hand I duliser my spint, Thos hase redeemed me, O Lard the God of teath" (Px x0, 7) 'The vesel which was below, bows Ihe abewe?'The hiahind who was ahore, how can he he Felow ? His spouse become his mither! Wonder upon 'wonder! His brother become his fither! If his real father ene to redeen him that would be uedeestond, Tut that hi Inrther should become his ther, is this nota wonder ?'This 'would indeed be tepsy-turvydom : those that should be above are now below and they thatshould be beloware now above | However, "Blessed be the name of God for ever and 'eet: for wisdom and might are his- And he changeth the times and the seasons... He krovs what sin the darkness, gre ii del wi i" (Dan 20-2) He who 'Hien, He knows wat isin the darines, Out ofthe light He 'behold the darkness and knows all hat ithere, 'The mystery fof the soul and her revolutions is analogous to the mystery 'of the Divine Hypostases.' When s man reaches the age of thirceen be stands, as we lave sud, in the grade of sonship. 'When he is twenty, he reaches a higher grade, the grade of em ete othe ft tht the Shin ct be elle sometimes Diawgher" abd semctines "Mother

308Me ZDHAK 1H [rotator
"Joseph": the realm of Masculinity, the sphere of Under~ standing. Now, at frst the man when he marred the worn, 'wat lord over the world of Femininity, over the "stval re' or the Feminine is in the image of the Small 'Tree. Bu 'when befaied wy havechildren with his wife, and died with Tearing an fue, be was excladed from the world of Mase lingy, ard che, by marrying his brother, became, as it were, his mother (by bringing forh a siesemor wo her deceased husband); and his brother, "the redeemer", becomes, at it were hiefather and enters int the realm of Masculinity which vvae formerly his, Phusthe Tree is tured upside down: what tras above is now below, and what was belaw is now shove, hs, ifonly people knew the pain whieh the body ofthe men who died without children must undergo I There is no pain Tike unto che pain ofthe body thats n'a sute of frustration, when it has been uprooted from the sphere of Masculinity and transferred into that of Femininity, Concerning this iis ieritten: "If the priests dhughter (i.e. the soul) bea widow or divoreed, and have no ehild, and is retumed unto het fathers house, asin her youth, she shal eat of her father's 'ica, bur there shall ne strange eat ther" (Lev. xt, 13). We have already pointed out whet "the priest' dughuer"™ sigoifes. If she bea "widow" ef the ise buy, "iverced™ 'nv not being able to penetrate inte the courtyard of the King for dhe ba ae tin the phere ofthe Maculive reain have no par thersin "having no child", for i she had, she 'would nit have sunk into the Feminine sphere, "and is Teturned nto her father's house" that ie t0 ea, un the hat real ie called) vehere she "he shall ext of hor tein the Joys af the Femirine realm, the supernal food coming dawn from ahave: but she still a "stranger", not able t parcipaie in the contempltive joy of the other righteous; she may not eat of "the boly things" (Ibid. v.10), but may eat the Tenumah (the meat of the heave-offerizg) because this symbslizes the Femiine sphere, and therefore she may eat only at night (7). Whereas holy food whish belongs to the world of Masculinity may be eaten only daring the day. 'Therefore 1015} sustraris (exouvs) SY "sae is holiness unto the Lord, the fits (the begine sing) of his increase (Jer, 3) the superna begining of the whote sphere ofthe Masculine holy aad is further 'evelopment in holiness Isa. When spats cere ta vt the graves a they dom cenain seams, they db a0 vst the raver of these ten sinc ey hae no meet Te {dha regio calle "holies, bes aly "strangers Moreover if hat piri id ot sucece ix ding it duty (7 'egeting hide) in the pend of uansmigraton, he easy ot even eat the Terumahyand ie called strange even in the lower worl. "Se far concering this mptery Old man, olf man Ae thou hast stared a ailon the sie sa, goo boldly in all 'rections and beet ts eaves IT have bow to reveal somex {hing moe. Tad thatthe "redeem when He eer i the "easel, lets his spirt eave to that "vessel", s0 that thing i lost, not even the breath of the mouth. This is {ite come. Old man, old man! IF thou art to reveal faysteries, speck ou! without fear! What of ether men, 'ormal perons, who did procreate and then peed away From tis worl? We have said thatthe spit af 4 man (the sbsconditus spns) is let inthe Woman who was Hs Wile, 'Weil whit Recomes of? Supposing she rmrres again, it pombe tat «vo dierent spans of oe ten shiund del {ogather in one body ? Fur tere is no question of a re- eric" thls cacy the fat husband dad have even. te her ? All this must now be explained, Old wan, old man | 'See what thou host done and what thew hat taken upon 'thyself Are, old man, and unforl thy sail | Aris, old man, and humble thyself befarethy Master" Hethen continued "Lord, my heart is not haughty, oor mine eyes ty jr dof exerise myself (valk) in preat matters, oF in things too high for me" (Ps. cox, 1). King David sui this: he was.a great king, supreme over all kings and rulers fom cast to West, and yeti never entered his mind t0 turn from, the right path, for be was ever humble before the Lord. yo 1 Roma U8 [rord-10x0 'When he studied the Tora he summoned up al his strength Ikea Hon, and his eyes iooked doven ar the sume time to the cart, out ofawe to his Lord, and when he went about among the peop: le displayed ne haughtiness, Hence he said "my 'heart i not haughuy,altsough Tama mighty hing, aoe mine eyes lofty, when [sand before Thee studying the Torah, tind Ido nee walkin grestnees or hrughtines when I po meng the people." New if Dasid woe thi humble, how snuck moze must ardingry people be so !And 1, haw lowly and with what downcas eyes must T stand before the Holy King ! Var be it from me to be puffed up when I deal with holy words of the Torah' He wert and histeas trickled on 19 his heard. Suid he: 'OH man, old man, feeble in strength, how fair are the tears on thy cheeks ite "the precious eint- ment that ran down upoa the face of the good old. man 'Aaroa" (Ps. cxxxit, 2). Say thy words, «ld man, [1e2a] for the Holy King is here! "What, then, becomes ofthe spirit of an ordinary man whose 'widow has mamied again ? Come ye and see the wonderful and mighey works of the Holy King { Who ean ter them ? 'When the second husband's sprit encers into the body of the weman the spcit of the frst husband contends With iy and they cannes del in pea is never altogether huppy with the scund husband, esse the pit of the Brot ome io alwayo pricking her, his memory in akvave with her, ning her to weep and sigh over hi In fac, he spirit weithee within her likes eerpent. And to nes on fora ng time, IF the second ast revails aver the firt ane, then the latter gors out. Rut if as sometimes hap fem, the frst conquers the second, t means the death ofthe Secend hushand, Therefore we are taught that after a woman has heen twice widowed no one should marry her again, fer 'the angel of death has tokea possession of her, though most people do not Anew this. Friends, [am avare that on this point you may wel object hat in that ease the second hus band's death was notin accordance with Divire judgement. It is nat so, however, Its all decided by fair tal, whether the 'ne spirit should prevail over the other ore a peace with it Thut he who marries a widow i ike unte-one who ventures 19 som) anisurarsit (FA0DEs) brave theoeran during + storm without sadder and 'ails, and keows not whether he will cra safely o sink nia the depth, "Now I havesaid that when the second spirit prevails over the fist, the latter deserts the body. But whiter goeth 'What becomes of it? Old man, old man, what hase thea done ? Thou didi intend to xpeak bat litle, and hast come

45far as thie! Thou hast entered a place inte which no ether
Jruman bring bas hithero entered ance the time of Doe and Alstophe, when fur hundred questions were aoked esnceen- Jing a tower which ya suspended in the air, and which non fone could answer until Solomon came and mae overythirg, slear-1 OM mas, old man I'Thou hast commenced to reveal profound secret. What hast thow dane ? Old man, old man! thou shouldst indeed have considered beforehand and been 'careful of thy steps, Now there iso time to hide. Old man, fake fish courage! The spirit that has ft the body of the -womain, where has it fled ?" He wept apiin and sii: Friend, the ters which T shed fll nt on your account hut for fear of the Lord ofthe univers, that perchance T have reveled 'mysteries without permission. It is, however, known to the Holy One, blesed be He, that all I do, I'am doing net for 'ny own horour nor forthe hancur of my father, ut because ny sole desire 48 t serve Him. I discern the glory and honour of one of you in the ether world; and as tothe other sing, Hi that he is likewise worthy; at fst this way not revealed to me, bet cov Taceit clearly. Now where docs the fist pict, having been theust ou bythe second, yo ? Ie roams about inthe world for some time, and then vbite the grave of the man 10 whom it belongs, and then i fis about gain inthe world and reveals itcelf to men in their dreams, oo that 'they beheld in faney the foe of the deseaved, who tlle ther sarjour thinge after the manner af the origina spit from: 'hich thie pi is derived. For asthe other spirit is roaming shout the other world, o this ene roums about this world, 'making communications to people, apd it alwys visits that {rave xt the time when thespirts ofthe dead vist the graves of their bodies. 'Then the two spitts join une another, the tT. Siphi, tt

38Tale OWA ME [roae-s028
'one (the essential) wing the other as its garment, and they asteed again. When the esental spirit reaches is plac, it its offits""garment" namely the sesond spt, which latter FEgiven a place cite (na0] within of without the palaces 'of Paradise, according to mert there remaining hidden. And 'when the spirits vit this word and the dead attach them selves to the ving they do st only through drawing dovin the essential pint, which then Wears the ether 26a garment. 'And should ye ask, "In thst case the essential spi of the thereby, and the weman therefore has

2favour in macrying again ?" L would say tf noe
90, for had she aot married again, and che spit of the fist hrestund sot so been thvust out by that of the second, he would have profited ia # dierent way: hix spi would not Juve had to roam about in the world and pay visits to the Tiving. Should the queation rie, "In dhet case her re marrage was her ovin dessin and did vt depend ae a 'ect from abeves why, then, didet thou aay that it was provident and that one man should, ae ware, be vbrast fet hy the other ard explain tht the woman wa indeed the preordained mate for the seeand husband and Fist?" T would angwes: "Indeed it ie ax It of the fst hushard is ejected hy thot of the second, just 'because itis the later who was really intended from the fist tu be her consort, and ot the frst, and, conversely, if the second husbands sist is pushed out by that of the fstone, itshows thatthe frst one was destined to be her only mate, Hence, he who marries a widow "knows nec that itis with the peril of his fe" (Prov. vin 28), for he knows not whether she os predestined to be his real spouse. However, if the widow does not wish to marry again, even when the man who wishes to marry her is meant to he her ideal mate, the Holy One doss not condernn her for that, and He prepares another wife for the man whom she hid refused, and she is not brought heforethe heavenly tribunal for her refusal, even when she his no chikiren, because the commandment concerning prosreation i= not obligatory for women. "Now what happens to the spirit of a deceased husband 'whiove widow dees not marry again # It dels im het forthe toab-103@] —_tusitraaye (EXODUS) 33 first twelve months, visiting his sol (nepheth) every night at the grave, in depression and sadness, and after the twelve 'months it leaves her and stands before the gates of Paradise, 'butoceasionaly visits this world, namely the "vessel f Rees out to: meet he, and clothes itself in her spi she comes into contact with her hustand; and husband and 'wife shine together in the closest anion "As we have comes far, we must row disclose the hidden paths of the Lord ofthe universe, which the children of met 'now not, though they areall with the way of truth sit written: "For the ways ofthe Lord are upright; the righteous stall walk in them, and the transgressors Stall stumble therein" (Hos. x1, 10), The elven of men neither krow 'nor perceive how exalted are the deeds of the Holy One and 'ow strange yer vithal according tothe nay of truth, earning felther to te right nor tothe Felt. Those who undergo tease Imigration and are driven out from the ether world (because they sefusel 10 propagate thenselves) widhowt Feminine fparinecs, how do they manage to fied wives in thin work, 'cng that no frmale partner i prcordaine for them, as for 'orks of God We have been twughe thet ver him who the altar sheds tear, Why the alte? Tecan a8 T have ssid on another occasion all wornen stand the image and form of the altar! for which reason they inherit" the seven hevedictions" (verd at the marrage sxerament),besatze they all have the "Community of Ise" ah)as thee prottype. This, when [ropa] rain i wie he cals, a8 were. 1 defect in the stone ofthe heavenly altar. Thu ie pone forthe divarcements 'tm vnite themselves one withthe mer G.e the divarcement tthe man's apint it heaven and of the woman ont earth). Concerning this mystery it sys: "And hath writen to er + of divoreement, and gave tin her hand. and sent ber out kis house, and she departed from hin house, and went Sand became anather man's wife (Deut. wy, 1). What isthe 'sificance of "another" ) Tt pints 1 the words, "and they Tense & moles Mall: the bere of Fie wu a4 THE Z0WAR [ropa shall shoot forth fom another place" Job vit, 19), i. fom {the region of impurizy. "Thus the divorements unite as one, the dvorcement of this world and the divorempent of the ther world. For this woman Who stood formerly inthe likeness af the sipersal form has ney becie attached tothe low form, He is called "anccher" (ater, and he ie elle 'aver lat one" (cron) an iC ayy Pad if the lt Inusband hate hee" (Dest. ex, 3); "Fhe last husband die" (Ui) No, why ip the scone husband of the divered vnac called "het" and noe "eeand"? Tein ae ve have that thar higher significance, he being "nate" and sk the "Iai" Now the sone rll inthe basket (there it etfculy). Fist, why is he called "another" when the whole building (of the conjugal relationship with the fink husband) hasbeen destroyed and turned inte dust? And then, why is heeled "the last"? he isthe right peson, 'vel and pod, but st net, there willbe another develypmen ian wil note the last). But mark this 18 wren: "And Gl at everything thst be bad made, an, bed it vv ery gon" (Get 34) ahd ood" here hasbeen ter= Desed fefer wo the angel of go and "very" w the angel Of death "Now the Bly One haw prepared armed forall i Tei writen: "And iver went ou af Een ewer the gare" 10): Tht "ice" never cote proces dt xpesdituelf alt bring feet fait, Hat the "ater fod the principe of evil isemaselated and has no desire te procreate and does mot multiply or bea ru, for were he to bear fru, he would reduce the vhele world to chic 'Therefore man who causes the "other side" to mukinly (by consciously rejecting the commandment of procreation) 'ella "an esl one", and vill evermore bebo the race Of the Shelanah, forts waiten: "Evil dweleth not with theo" (Ps 3) A man who Undergoes the metamorphoas ff tesou) ie sinsand joins the "ater got" wha proces aod engenders no chiles, i theretore eiled Wl husband whe ds likewise Ica "the ue one by the Hely One andinoe merly "the second in order to avert an omen pointing to the destrction of the Mi at, fn ac soyi936]—istrariat (rao: second building aso. The Serpture tel teaches us this Jesson,siace it calls the second 'Temple "last" (Haggsi i, 9), in order to aveid the nmen. 'Therefore " Who sent her sway cancot take heragsin tobe his wife, after that she is defiled" (Deut, exty, 4) It docs not say he auld not, but "he: canwot", besa, aa the. woman fas united herself with anther man and heen subjected toa lower gride, the Holy One is unviling that the former hhisand should fower himself by uniting with + wrade thax not his. And mack this. If that woman, haying been divorced, iid not marry again, even if she should have misconducted hemelf with many men, the husband, if ke wishes, may take her back, but net when she bas been legally matried 10 another saa. Once she has united herself wit slower grade, 'thefint hushand, [1034] who belongs tothe grate of "good, may not associate himself with her any longer nor spread on that side, Other men ray marry hes, perlups she may find «proper ae again, Araan whohay children by hia fis wile, find brings auch a woman int his house, unites hiss with "Maming word, in twa ways. Fist; because te have asad 'atared and been vilostly ected, and now he ia the third; and, seemdly, how can he let his sprit enter into which has already been sed hy others, atciate himself th her and cleave to her? It is not that heis prohibited to doo, but in doing ithe ehooiesa bal companion ro himsel R. Levit, from Kephar Oni, used to joer and scoff at a person who marred a woman of to her ind she shall laugh (Prot. ; the "lst ore" who unites himself with such a Woman vill be a laughing stock, "Now we have to tum our attention to a great and noble spot which once was onsheearth, being very tot and tock Of rruh, 10 wit, Obed the father of Jeane che gravdfther of Davie Tc has bees affirmed shat he was such a "last one": how; then, could the roc of truth (David) emanate from such 'place ?The fact, however, jathat Obed workedand laboured fees eegenersted and rade he seas called Obed 4a name which no other man labourer, ako "worshipper"

3"WHE 20HAR HE [38
'merited io ear, He cae, hedged he hoe round the roc of the tre, he pressed ou the bitterness rom the branches end made wholesome the cawn. Then came Jess, his on, who further improved and invigorated and grafted tonto the Uwanches of another ttely te, joining re wth re 9 that they were sntertvined. And shen Devi expe he fourd the branches entwined and Kat together, and was thos erabed toattindomnion over the wor Anal these thirgs whch 'ame to pans ha! het cause and Deis i Obed Having spoken us, the old man wept again and sid "oid man, od mun, dit Tot say that thou adst plunged ino the midst of the great sea? Now tow at indeed in the 'ery midst of the mighty waves Ox many oldman, how Time note w blame bu dyself ast ahow venue ent atthe beginning ll wosld have been well with thes butte

1tere ison uke olf ie bard
Tow art abne, But are old man, and take courage ! Obed remedied hime bene he came oxt from the evi field in Ivbich were bed citerna. Then cae Jets his son, ho innpreved and howd round that wee are daged up the which sear ril and that which wae bitter fewiee This ampstey {ifmysterine an I know not wth certainty whether or ne teveal it Vetesy 96,014 mat! Yea etal ninly spe: tly in order tht theve two who sll hear me should he made filly eegnizant of the ether trantmigrations of the Souls of men. Now. Obed,an{ have ssid, hod round the rot Of the tne. 0 improving it somewhat: and ye, wien King David came, he was left nly withthe we, femrine tee, had to receive life from anwher tre. Now, if he for tvhow the way wan vel prepared had to develop tus, how tauch mareso ordinary pesons who undergo wanungration | Thus: then it was with Peer, and with Boxe Hkewse. Obed seas also this, With regard tall of thes, the tre emerged from the sie of evil and was afterards pied to the ade of ood, as we seal that "Er, the enor of Judah, was Ivieke inthe sight ofthe Lard" fanvit, 7): 0 was Onan (Ue: 9,10}; slsa was Mahlon, although hi eil was not

40great "Thus, in all these there was a etre of i, fom
wich however, ood eventually emerged; as its wren of oyb-ioge]__muswraris (ExopVs) David, their descendant: "goedly to ook 0, Lord was with him" (1 Sam. xvi, 12,28), Thus the te below as purified and remained so, s that "God ruled over the nations (through the house of Davi). "The grades of Irel took roe inthe supernal foundation from the beginning: Reuben, Simeon, Levi. But when it 'comes to Judah it ays that Leah, his mother, said: "This time Iwill praise the led. . and she lef of bearing' (Gen. atk, 35); Concerning whch it written: "Sing O barce, thou that didst not beat (Ie. 1,1) For when Judah va bom the Feminine was united withthe Mascatine [04] "A the twelve tnbes represen on earth their eles prototypes, and because they were in reality "sans" in this 'World, the'Shekinah (10 was perfected them in thee {welve "lineaments" (boundaries) of Israel, which ae called "Bin" (ese) asi sayn, "These (leh) al are the tees Jerse" (Gen, 8, 38) this word, i conjanctian With AE (Who?) forming the tame Eloiin,* aad s0 binging the Inulding to completion. On this aconuat did the eekstal representative of Esau aay to facsbs "Thy name shall be Called no sie Jost but Leh fr di at waged a 'ith Elokinn and wit wien and hast prevailed" (Gen, ait, 2B), prevailed shove by meana ofthe perfect and original Stricture, which ie leo init by the words "ll thse". 'Therefore ral can never coae to be. If, God forbid they should erase to be, thi Divine Name would be ended Tike, a ts igen: "When they (the 'ita ou name from the earth, what wt tho gen ae kt), The "rat Nae fiat Name Flora. And new, when Tain the wha boiling haw fallen, ac were. tin the {ine tn enme, when the Holy One shall redeem His children from exile, the "Mi" and the lek", which when they vere in evie were separated, wil be united as one, and the Name Elohim be perfecy established an the world hall be sled. 'Therefore itis weitens "Who (i) are these (lh) that fr as cloud, and a the daves to their windows?" (isa ts, 8): the one Name, without any separation, namely "hee, Ges

38site zona Un (050
rohtn. For becouse of the exile the Mé ascended a it were, and eft the balding ad corsequnty the bldg fel, and the Name that was perfect, ramely the superal great Name {hat was fro the begining, fel. Therefore we pea inthe tymagoquen that his Nate aay be estore ant wa "May His pret Narie be magpified and mneifed's "May the ret Nate be ed" What in that "ret Name? ? Tes {he ane tat was ip the beginning, the fat of a, without whom there can be no balding, The "Mi" wil never be boil up without the "lek. 'Therefore at that time (the 'Mesiatic age) the "Mi" and the "BLA" "shal fy a8 4 oui, andthe whole word shall see tha the superal [Name 'has been restored to its perfection: and when the Name fas been restored and busi up span then shall Israel rule overall and all the other Names ill be restored, for a the Names depend on tat grat Name, We Bre ofall badge mystery may be farther explained a fellows. When the Holy One crated the werd. hefre any ater thing wae Init ths Name was uit, aait is weiten "Life up yey ton high ard see who bath crested these? (Mi bark lh)" (list 36), He crested His Name in its perfecticn, and 'when Tie created "lah" He created it with all the hosts Dppertinig os, 26 ts watten: "Whe bringeth out theie hat by umber e-miipar (bi.). What ix the signi cance of "hemtspar" ?'The Holy One, hesed be He, fas bun whose gry shies frm one end of che world want Tes «great and mighty tree whone ead reches heen, 'shone rotate st inthe holy grounds ad io name i "Aepar" and hs place ix in the ppermat heaven, and Flow that heaven sre five femamenty and ll hese Remax rents take this name foc his sake, a8 1 i writen, "The Ieavens procli (mesepran) the gor of God" (Ps. x3, 1 Wire it ne for this "Mispat™ there would be nether boss sor offing in any ofthe worlds. Conceming th i writen "Who exn count the dust of Jacob and the eumber (Gtispan of the progen of Trae?" X88 0) There fave Iwo Indeed wh id count these without the ev eye having any eflcet on them. The frst "counted he dust of tose-t035] —susitraTiy (i0D¢5) 29 Jacob, the strang rocks the hlyroks, whence ase waters to the word, concerning witch sys wrten: "And thy eed Shall be ike the dust ofthe earth" (Gea x80, 1, 14) 38 the worlds blessed for ihe sae of the dss wil all the ation ofthe earth be Bleed in hy nee" (da 18). And the sesond shall "umber the progeny of Jaca, the females the pearls ofthe couch whereon Tere ly. [0058] Tn the future (Messianic A) "the lacks sal et pe under me who count (er. xen, 48). We know not who he 'hall be but since at eat ie all willbe fn union wiht Seprraton, thee willbe one "rechonee Aris ld man, he ried, 'awake, collect thy forces and reis the waves" Then he continued: "Who can count the dust of Jacob and the stumber of the progeny of Tsral?* When the Holy One shall fie to wake he den, wat wie the sight of hose ho 'neat thre transmigration several tires and eh have Be ome wo none body, two father, two mothers st we have fen? Hesneer, "Who (Mi) stall eount the dant of Jacob?" 'The Lard wil make al ings sraight and nating helt Frag has been expounded the yerse: "And many' of them that alepinthe dust ofthe earth shall awake, some to ever lasting Ie, ané seme to share and everhsting conten" (Dan. sit), "The dust ofthe earth a reference sar {otha explined Inthe Book of Enoch, tat the asonates tau the tiers of which these words are composed, and a ce as ear pings "Awake a sing ye who deli {hed (280, 19)-Te atc fc wuld (a he pretenecion period) will be archive in comparison frith the second eific (ofthe post-restrecton period), for Uhietae willbe perfecedccording tthe Divine pla. "These that ate worthy will wake t life in the wor fel, sree they have not merited the world above: and thase thet ae not worthy even of this will awaken to shame and ever= Tsing contempt. As the "other bide wil pass aay Fem the werld (there being. no mere evil principle o sn) the Holy One will leave these specimens ofthe past snd ei 'wold ho belonged to te steam which issued forth fer hat sie, order tat al the shildeen af the world may tetolinjahery, beastnished. AMEN il be cused use po ame zonan UL [1036 'who suffered their fount t fail and produced no fruit here, faving no wish to maintain the Holy Covenant, It is they 'who cause allthis and all the transmigratons of which T he 'The old man ws sent fora moment and the companions. 'wondered, not knowing whether it vas day or right, whether they stood on theirheadsor heir feet, Thea the oldman begun again withthe verse, "If chou buy an Hebrew servany sx years he aboll serve, and ia the seventh he shall go out for Buthing' (6.3). his vere' ail he, "proves what T have sid Observe; new. Every male before being bor is in proiotype in the world of Musetints, and every ferle in the world of Femininity. Now, so long at + man serves the ine attached to the six tions): but fhe withdraw himself from His service (by neqleeing the com- tmandment of procreation), then the Lord separates him from thesix years of the world of Masculinity and he is delivered into bondage unto 2 man" who does belong to the sx sides, fn order that he should serve him six years asa purvabment for the supernal six years which he rejected, After that he descends ower and s tached to the World of Femininity: ase refused totake his rightful placein the Masculine word, 'et him now belong to that of the Female |The Female, the seventh year, enmes and receives him, and from naw on his yar is in the world of Femininity. If he does not seck to 8x. hisnaelf therein, and refuses che redesypion which ie offers him (of making yoo is neet), he descends stl lower and "pine the "other side From now' on he Ral severed bath, from the Masculine and the Feminiee worlds, ad is held fast by the "servant" of the "ether side", and be has to be branded and stigmatized, for every sigma camer from the other side". However, when the Juilee year arrives he i {reel (rom that power and bepine wo undergo traerigation fonce mone, and reins tthe world ax he soe eure and fe sttached 10 he world of Femininity, but not to til igher rade. If he be thea worthy, he will bring into existence 'children all of wham will belong tothe world of Femininity, " Meatei, enbe ah 1056-1066) wisttrA7tw (ExODUS) au scoala spore he ei The nie 'cumpanions shal be brought unt thee (Ps, teetlgn fer er et bei mae fod de Bee should he net be found worthy to procreate even ater the Jubiles, he is made as though he were nat, having. been 'mercifully recur te this woekd and yet refusing the oppor tunity of reparation which was fered to him? "if be came by himset (e-gaze), he shall go out by himself" (V- 8), meaning: "HF fe enters this work! single, without [16] 'aaprig, oot having prviously dented the engendering of 'hire ad even now leaving thin Wor singe, he pars 'een ara tone which the place which i called "the mighty cock" 'enters, Ax 000 a4 hei there, the breath of him who ie the Single one (Sumsel), who had to be sepersed fromm his feminine counterpart ( 'manner of a serpent, breathes on hrm, and 3 Teaves that righty rock und. wandering lonely forth bests to roam the world until he shal find & "redeerer" through 'whose agency he ca retire to this earth, This isthe signif 'ance of the words: "If he eame by himself, he shall go out by himsel" the reference isto a man who refused to get married and beget children, But "it he get married" (hid), 'that is (0 sty, if he had wife bat yas not blessed. with 'ele, be ts not thus driven wut alone, forthe Holy One des ot let any creature remsin urrewarded, "His wile 'hall gp out with him": husband and wife both undergo transmigration and unite again a they were befor, Such a 'man does no mary divorced woman but the worran who 'eas previously his wife but dal nor then bear him einen, Invorder that now both may gai merit by making good thie efieney 'The text continua: "If hia master have given hima wi and she have beene him sone or daughters, the wife and her hiliren call be hee marter'and he eal gout by Kiel! Scripture now retrne to the forme wubjet, namely t the 'ene of a man who "went out" without 2 wife (hat is, who 'never married at all) implying that the grade called "the feventh year" should redeem him. This "Seveath" sell ye 'ynk zouaR 101 ota "his maser": the Maser of the whole earth. And if this Master shall have pity on him and tring him back to this world by himself as he was, and give hima wile of the kind for whom the altar sheds jears (.e. woman divorced by a man whove fire wife she was) and they unite, nd abe bears him sonsand daughters, "the wife and her children shall be her master's", as has been explained. Fer, as he has made _goo! his former enision, he is recived by the Holy King, 'who restares him to the postien sntended for him. He i 'alk a "repentant sinner", for he comes into the heritage ft his original place inthe eves-flwing cles river There js po obstacle in the world that cam stand inthe way of repentance, and the word Bega (by Bel) contain ae illu to the phrase "upon the back of the kghes (eee sn ofthe city" (Prov. thy 3)) that in high and lofty places eo dows the man who has repented of his ain stain 29 eminent potion; therfoce ssnsers sho repent can enter where even the peefectly righteous are not admited. Most assuredly the Holy One sccepts every sinner who turns to Him, Such a one i-set 'upon the way ef life, and, nowwithsianding his former sain, everything is put right and restored to its former position, Fen when the Hely One has desreed most solemnly aginst

4persim, He forgives entirely whece there is a perfect re-
pentanee. 'Thus we Sng it written concerning Jehoiachin: As Lv, says the Lord, ifthou Cotiah the son of Jeboiakim 'wert the signet upon my right hand, yet would I pluck thee Ieoe site yeh mai ehildess =" (Jr, SSM, 24-30)¢ snd yet, when he repented and turned agsin unto the Lord, swe read: "And thesons of Jecona, Assit, ec." (1 ©) slowing that afterall be wa ntapee aniulv all deeresand jademicnts, hin, a here in alin indicated in the wonde: "And they shall forth snd Tock upon the earcmes of the men that tesnegreen Cramigraed". but whe trams (on transgresing without thinlang af ee rofa-1of8]—_sustiratiyt (ExoBUs) 333 «a they are penitent and remorseful for thee cine the Hlaly One receives them again, 'The same applies here: this man {who rejected procreation). altho in Daied a vital part, when he repents and turns ty Tim the Holy One hs pity on him and veces him agin; for He is full [1068] of mercy towards all His works, as "is lender mercies are overall his works" (Pa. ext, ¢). His mercies exterd even to animals and birds, till more to who know bow to pms their Lord. As David 'Many ae thy tender mercies, Lord: quicken smeacoring t thy Jugement™ (Ps, ext, 156), Now, i His 'ender rereies are yovehvafed 9 sinners, sow much mare to rightemus men t Who isi that needs healing ? He whois Sick And who is sick if noc the sinner? 'hetelore, when sinners arn tthe Lord for bealing and merey, He steiches {out His right hand to receive thems Whea God dave a man to Hise He draws him with Hin righthand, bt when Ble shes him avay He dacs eo with His lft han. And oven Isher the left hand pushen awry, the eight cr Holy One, Messed be He, doesnot withhold His tender merey from sinner. Observe how the Sriptre says fit, "And he Weat on frowardl in the vay of is hear", and irmeditely afterwards, "Ihave seen his wars, and wil hea! kim: 1 wil Jead imalao and impart consolations (xu unto himard to is mourners" (Isa. Lt, 17, 18), This shows that even when sinners commit sin purpoely, walking according to the desies oftheir own hearts, and heeding not the warnings of thers, even for auch, when they repent and hex to Walk in the way of righteousness, is healing prepared. "Now this verse will repay' a litle closer consleration. The questions, does refer tothe ivi or tothe dead ? For the 'eginning and the end seem to canfiet with one another, the fist part referring to the fving and the second to the dead, We toay, however, fterpret thes. As hong 3s ¢ man i alive and the way of his Hear™ because rongin him, making it hard for him repent and sar a new life the Holy One, sing the wasted iGo hrs who walks inte ei way aye! "Tmt give hon $67. Site, tr

4mu Z0HAR TH eke
tcrength. 1 vee bis ways of darkness, and I must open in his beara way of repentance and bring healing to his sou 'Thisasthe meaning of "I wil lad him"—hke one wito takes tld of somebody's hand and leads him out of darkness. AS to the second part "and impart wosolations unio him: and to His mourners", this language would naturally apply to the dead, end so indeed it dees, for is nota sinner dead, even. thovgh he be alive? The meaning of the words, then, ix as follows. Through the grace of God when a person is thirteen years old two angels ae appointed over him, oneat his right rand aad one at his let When he walks in the right ay these angels rejice over him and ae gla, and joyfully lin tohim, proclaiming before him; 'Give honour to the King's, {mage " But when he turns from the path of rectitude and alsin crooked ways his angels mourn over him and turn sway from him. "Therefore, when the Holy One yan the 'nner grace fo fepent und sivength ue accomplish his return righteousness, "He imparts repentanes to him and conan ans ta hie mourners" (nihumine in the daulle sence of 'epenvance" and "consolation", and the man himself is truly and perfectly alive, being jtined to the Tree of Life. 'And, bing united with the Tree of Life, he is called "aman, f repentance", for he is hecime a member of the Com= munity of Israel, whichis designated by the word "eshabai™ (repentance, retrn), and "repentant sinners ean enver even drhere the perfectly righteous are no admitted." "King David sid: "Against thee, thee only, have Isinned, 'and done this evil in thy sight" (P-L, 5). The sigeificarne 'oF hia in as flaws, I: peaible to commit sna which are 'fences bsth nguinet Godard man leo one ean corm ine which ae offences sjaine! man but et againet the Holy One} but there are aly sins which are committed against the Holy 'One only. David's sin was of this fat kind. Perhaps, how 'eer, you will be inclined to question this, saying, froza] "But what of his sin with Bathshba ? Did he not sin against her husband—to whom she was now prohibited—as well as against the Holy Orne ?" To this query thereis an answer, and inisthis, Acordingto tradition Uriah, as was the custom with,

1wartors in Taael, gave his wife a bill of éivercement
vera] susmratio: (rxopes) 35 'before he went out to bate, and so David didnot xin aga Uriah in the sense of peridioasty robbing him of his wife, And therefoce we reid: "And David cmnforted Bathsheba 24h which ia pevol that abe was con ' law fal wife, destined for him since the heginring of time, sinc» the day whereon the world ae crested. 'Thus his in was an offence ayainat the Holy One sone. And in what did that offence consist ? Not in that he 'commanded Jeab to set Urah in the forefront of the battle so that he might be killed —for David had aright to do that, a6 Urinh ealed Joab "my lord Joab while m the ing's preence, which was disrespectful (lése-majeté)—but 'bectuse he didnot kill him then, but let him be killed by the sword of the children of Ammon ({hid v.24); for on every Anmmonite yond was engraved a crushed serpent the mage 'f a dragon, which was their god. Said the Holy One to David: "Thou hast eoparterd strength to that abomination' for when the sons of Amman had Killed Uriah and many ther Tsielites, and the <ord of Ammon prevailed, vax 'as ifthe pagan god prevailed against the God of Israel. Nor does the tle "Hivite" shew that Uris was not virtuous: he was merdy called so after the place whence fe came, as Jephthah was called "the Gileadite" Judges x, 1) because the was fom Gilead, 'Thus the power of the abomination prevailed aysine the camp uf Got, and, David's hosts being fa the very image of the superna hosts, when he brought a stain upon the hosts below he caused a9 i ote « 'this only baer T sinned, and. done el in in thine eyes" tery as rach as to-say that David wae conscious that he had sinned against the omai- present and all-penetrating eyes of God. "That thou mightest 'he justified in thy words, and be clear in thy judgements" (bid), and so Lay not have any cause of saying that thou. fart wrong ard I am right. The point of these words is as follows, We know that every man naturally uses the language: of his occupation. Now David hail been a king's jester, and '5, though in sore distress and tabulation, when be found Hirnel before the Ring, he reverted straight way to is gui

38THE ZOHAR It [rez0-1076
od itcinme in order to entertain the King. He sai ft of the wold! Ts, Prove me, © Lond, snd try re (Pe xxv, 2), and "Thou declaredst that I would not be able to withstand temptation. 'Therefore 1 have now sinned in 'order that Thou mayest be justified in Thy words, for i€ 1 id not 40, my asertion would be proved true and 'Thy assertion refuted!" We havealso been taught that David was rot Ted away by his passions when he committed that sin 'with Bathshebs forhesaid of himself: "My heartis hollowed 'within me" (Ps, cis, 23), [1076] and he meant by: "There are two chambers. in my heart, one containing blood, and the othe spit; the one which i filled with blood is the seat ofthe evil inclination, but my heart is void of chat {inclination for I donee allow it to dwell there." Why, then, did David soma that sin? In order to give an opening to sinners so that they might be able to says "king David sinned, but when he repented the Holy Oneforgave him; and 'fhe was forgiven, there itil greater ope hat coramon folk such a5 we shall receive forgiveness!" That is what David meant by saying: "T will each trasgressers thy way, and sinners shall return unio thee" (Psy 14). Tes also writen fof David that he "went up by the ascent of Mourn Olivet, going up and weeping, and had his head covered, and he 'went barefoot" (2 Sum xr, 30), He did thin to ahow that he considered hiraelf exeornmunicaed, in order to cosine bin punishment, and his pouple kept away from him a ditasce Df four cubite. Hlewed ie the servant whe worshipped bis Master thu, canfosng his in and turning bac to Hie with perfect repentance | See, now. The insulting behaviea of Shimei, the son ef Gera (2 Sam_avt, 5), toward David wae worse than anything be had hatherta experienced, and yet David did not answer hima word, accepting the humiliation as deserved, and therefore his sins were forgiven him. "Te is here fiting to consider why Shime wvho was a scholar and a wive man, behaved to David as he did. 'The truth is thatthe words of insult and cursing-which he uttered. were not his own, but entered into his heart frum another region (from heaven), for David's herefit, that he might repent with a perfect repentance, with a broken hear and 1078) uatearin (820002) 2 sith many tearsbefore the Holy One. "herelre Davi id: "te Lor hath sid unto hi, Curse David" Uv. 1) He tne tha he cui end words of insult were ase fone concerning Joab and one eonestring Shiri, OF Joa Ihe atid: "Moreover, thou Inowest also what Joab the son of Zeruia did to me" (¢ Kings, 5). The words "thouknowest" indieate that even Solomon ought rot relly to have kaown this, but since others keew of it Davi told im alsa, Con- cerning Shimei he said: "And behold, thow hast with thee Shimer, the son of Gera (Ubu. V. 8). "With thee™ means: 1s always with thee"; for he was Soloman's teacher. We read, "And the king sent and called for Shimei and sad unity him, Build thee an house in Jerusalem" (bid v.30). Where, 'we may an, was the great wisdom in this? It Was, ind 'wiser than it seems. Solomon did ll things in wisdom be knew that Shimel Wasa wise man, and hesaid to himself sire him sonpread knowledge in the land and he therefore 'nuit nor go froma Jerusalem, the centre." Another thing di Solomon sce in his, wisdom, for it aye « tate eatne fort (Joge poe) aed cursed" (2 lad the second from Jerunser to Gath to meet is servants (1 Kings 1, 4o)sone © meet aking ond the other te mees hie the 1econd "coming forth" of Shiri, and concerning the hae est him "Te ehall he thar on the da thos post ot, and paveest over the brook Kiron, chow shalt knw for 'certain that thas ly 3). Shimei dust a David (1 Sar. x64, 13), and Solomon weferred tavwater when he prokilited hin to cros the brook Kidron: dastand water were the meansof texting the woman who was suspected of adultery (Num. ¥.11-31), nd thesetwo-symbols 'were in the mind of Solomon when he thought of Shimei, 'ho maligned his ither. In his chante to Solomon conceen- ing this Shiri, David sai? "And behold thou hast with thee Shimei which cursed me with astrong curse. -and a HE z0KAR 111 [r07b-1080 T svare to him by the Lard saying, I will not put thee 10 death with the sword." Was Shimei, then, fool toaceept an fath like this, which forbade David only to kil him with 2 Sword, but net with a spear or arrow ? But this sentence can 'he taken in two was, One is based on the saving of the son of hegreatfis [:o8a] whose scales reached the highestcleuds (ie: whose wisdom was great), that when David swore be 'wore by his sword upon Which was engraved the Ineffble [Name (Tetragrammaton); and thes ke swore to Shimei, ait js written: "I sware to him by the Lord (VHVH)... Twill 'not pat thee to death (swearing) by the sword," But Solomon interpreed it differently. He said: "This man cursed my father with words; he shall die by means of « Word (Letra sgramumaton)." Aad, infact, he didnot kl him with the actual Sword, but wit the Name. There ssl, however, adiicaly, namdy, that since Darid swore to hin he oughe not 0 have 'killed him, and that Drv said something with hs lips which the did not mean in his bear, But the fact is that David did 'not kl hire, [Asto the question why hedid not pardon hen), it is well known that dhe members of the herman boty can boeing darmage; atid n'a sonse David wan, am it were, the heart of humanity and 30 very sensitive yet he recelved wich uke ae surely ought not t» have keen left unguniaed, "Therefore he sad: "For thou arta wise man and knowest what thou ouhtest to de unto him (1 Kings 1 &) "David in the same Peaim goes on to say: "Far thou esirest nox sacefice, else would Tgivet; thou delightest inburntolferinge. The sesiticee of Ged aro broken sir 'broken ands contrite heart, O God, shou wilt net despise (ov. 17,19), "Thos desire nox sacrifiee" Re ae nat the Holy One ordered eaerifces forthe fngiveness of sin Tis 'to be noted, however, that David spake thisin regard tothe Divine Name Elohim. that is, the aribite of severe judges 'ment: stcrifices must be brought to the Name VHVH, the attribute of Mercy, as this isthe Name always mentioned i Connection with the diferent kinds of sserifices (Lev 1,1) 18h 6), but to the Name Elohim the only sacrifice that 1e8a-s08H]—_tsurarin (exobus) #0 an be fered ie broken pst and a sorrowfil eat, ait fn writen, "The mcrfcee of Eh ares broken api" For this reason» pera wha ashad a had dream ont wear tal and sormwful demeanour, far he wands Under the {tibute of Fahim, snd thesarifenttheatrbte a Jeaice 'must expres ivelf through sadness ar selfsbasrent and Such sadness ise afiient flslent ofthe dresn, and jidgement will not exereieits say over such one, since he husbrought the Btungaarice tothe atibute f Judgement, 'When Davidsays "A broken and contre her, O Gad, thou wilt noc despise, he indicates thatthe Holy One, bese bbe He, does dese » proud and arrogant ear. "Do good in thy good please unto Zion; buald thou the walls of Jerusalem." Thereis a double onaess mentioned hee, For fiom the day wiereon the Holy One cecuped Himself with the building ofthe superal Tepe, even unt this present time, that goodness of His good pleasure" has not rested 'pod the edie, and thereoreiehas net atained to complze perfection; but when ths "good pleasure" all be aroused the Lond wil fil the eiice wth such an array of fights hat ven the Reavely angels will not be able to lok teadtaty Upon it and then the boiling, an indeed the whole work tf the Holy One, biesed be He, shal e completed, "The text continues: "Build thou the also Jerusalem" 'Bac has He thon not Bui them aleady? Indeed, did He oe begin to rae thers ate tne wen He fst began 10 be 'ezupie with he buting of the Temple? Anite has not Toile dhe walla, what need aay that He hua not bik the 'Tempe? Howeres, the Holy One, besed be Hence men When uma Bingo built the sanctuary here blow, 'hey fit built the city walls for prctection and then the Sancuary; but the Holy One will rat build the Sanctuary fed then, when He brings down From hesven, and seta Fete rightful plac, then *He wil build the wala of Jors- 'lem' the Buttenents of the Bleed City David eye ft: "Do god in thy good plane unto Zon", sud then: Bud [2089]thow the walls of Jervalem." A {eat and deep mtery ts contanel in these words. I all Hic other ais and deeds may be noted that God made ae awe zONAN HT [tow firs that which is external and then that which is within; bat with regard to the sanctuary the very reverse is the ease. Although, for instance, He desipned the bran est in thought, Jet in fact the cranius comes firs. For the shell in all cases 'enanates from the "other sde", and vhat is of the "other side" allways appears fist; the husk is there to guard the fruit and then itis thoy avay, as it says, "The wicked preparcth and therighteoos shall put it on! Gob ax, 17) = the husk is thrown aay and a blesing is utered on the ighteous One. Hut in regard fo the future building of the Sanctuary, when the evil side shall become extinct and «sappestiromthe face of the earth, this wil not be necessary, a both the "heain" and the "Ish" will be utcerly sod pleasure unto Zion' thou the walls of Jerusalem'; signifying that inthe jime of the Kingdom of the Mesiat the outer protective enverin will no more be the powers ofthe "evil side", but, instead, the Holy One Himself; as itis written: "I il be unto ber a wall of fire round about" (Zech. 11, 5}. Now, Tame! is the supreme "brain" of the world. They were frst in the rind 'of the Creator, and therefore itis thatthe heathen nations, who are ut the "hash" gained the start of them as it is Written: "And theseare the Kings that reigned inthe land of Edom, before there reigned any king over the children of Israel" (Gen, axvit, 29) Tt in the future the Holy One will form the brain fest without waiting for the husk, a it says "Ista! i holiness unity the Led, the fisfrut of His n= cease"; and beczuse of this, "all that devour hiry shall be considered guilty, evil shall come upon them" (Jer. th 3). "Then shalt thou be pleased with the sscifiss of rightenus- rex" (Ps 11,20); fr in that time all eng will be perfectly 'ited atd the Holy Name shall also be write in ts har- rmosious wholeness, and. sacrifices will be offered wo the United Names YHIVH Elohim, and shall not be asin former says when Elohim had to part inthe sacrifee—since if i fad had, ll he powers of the "other side" would have been 'on the alert to partispste. At that time, "Thou art great and 'doest wondrous things: thouart Godalone" (Ps 3X81, 10) s0b-toya]_—autsitparta (exonus) at And there will be go other God, I is concerning this time that it writen: "See now thu f even I, am He, and thece js-no god with me; [hil and Lake ave" (Deut. 30), 39)- 'The double "l, 1" indiater the absolitencas of the Divine Presence in the Mentanic time, when the "other sce" stall bbe vanquished and bene more seen and even death, which lunil that time was connected with the "other sce" will 'Hhenesforeh be fiom Tl cites, fo Hse why have no yet experienced physical death, and He will rise them iame~ Aistely; for nosing of that fh of sn which isthe cause of death wil remain i ube Wook, avd there will be anew world, fashiened and perfecied by the hands of the Haly One, bless be He. "Tu return to the word depo translation of thin Toy hitvell, wi 'lt gupe can alo (in Aramaic) mean "wing", and we may 'herefore cones wth the dictum thatthe whcke work fs 'stained upon one single "wing™ of the Leviathan, 'The inner meaning isa follows. Inthe beginning the Holy One, blesed be He, created the Leviathan according 10 the to 'kinds, male and female; bur whenever they moved the earth shook, and had the Holy One n0t castrated the mate and voted the sexual instinets of the female, they would even 'ally heve brought the whole world into chaos and destruc tion, $0, beeause ofthis, these monsters did not engender therefore a wan who des lewise—ihat i why Goes mot eigender—if "he comes e-gapo, wih one wing", is brought Under the domination bf dh wing ofthe asrated Leviathan, and be-"shal go out be-gapa": that ito say,he will be crust. ti fom the other world and never enter within the eur. Mark ths. Ieis written: "They wil ie s solkaris (arin) without offspring" (Lew. Xt, 24). The wor arti is butts masculine and feminine, indicating that man who refuses fo generte leaves the world in the sphere af fernininty, although he fist enteredit inthe sphere of masculinity, The Hely One, biewed be He, suffers not any man. ho has sacrifice (Ley, Xi, 24), [Hoga] It prohibited thmugheut a2 rae 2onaR 1 rege all generations to casrate any creature whieh the Holy One hss crested, for castauon appertains eternally and im all cnet to the "ther side", And when 2 person martes a 'woman and he or she refuses to generate, and so enter into the ather world wthout having begoten any children, then his wife shall go out with hi': which signifies that he undergoes transmigration by himself as male, and she by herself as a female. "The text continues: "If his master have given him awite, ad she have bern hin sons or daughters, the wife and het chikrea shale her master's and he stall goout hy himself." "the Lard ofthe whole earth"; "have given from this we lath that ts notin the diseretion 'of man himself to take 2 wife, but that all eings have to be 'aid inthe balance (Ps. xt, 10) And who is che worn whom the Master ves hian in dis ease? One who was not actuilly intended to be his wife bur the wife of another whom he managed to aticpate in God's goed graces, and is Maser pertaivied hin tphuveherbecause He foresaw Vat 'he would bea hin chive. Now when this sua, having, as it were, produced fruit im a garden not rightfully his, ball 'come the end of his earthly ie, "he wife stall be her Masters, and he shall go out by bigmef." Poor Wuafortunate |All his labour was thus in ain. He atrave to bring forth feuit in an alicn garden i onder t9 obey the ddcates of io Master, and must perforce comme wut erpty t 'Old man, old ant Confronted with such a problems wx th thou ar indeed like unts a man Iying helplew and powerless 'on the ground, who ean only kick a dhe gate with his fet, ae tale courage, old man, ard be not aleared, Now, why t= ie that this poor soul has porfores to go out fromh thie world femply and alone Is it because he had sown in garden 'which ve not his own ? Surely not 20, for was not the ly 'One Himself who gave him thie garden ? However, no deed ie dane by the Lond but has i reaton and it justice; end ae fall ether ase, alan in thie. He to whom the Holy One hae given a wife, and who has penerated ith her not Uke 'others who undergo transmigration. One who in this world truly and humbly endeavoured to make the tree fruitful, but toge-tog8]— Musntrarine (s¥0008) sa ho didnot succeed in his erp, not wo be placed inthe sme etegory With ne who consciously ard willy refised the duty of engendering children, s0 uproating the ere, 'scaring its Teves, al wasting it fruity He 9 wher the Master gave wile in ueder hat he wih generate eildren Sd ater allendeaourw enrich the tes, gh be di socicel. The Hly One, therefore knowing his gon iter Sion, ls pity et Min an afer eobecng Ts own de, sndtaking what th fount fmol fled to prods, pert Fim to start anew, and labour for hime in order to make fool lis defcieney. In aukivon it mest be remerered Ht the man has to under Uecave hes ti any ewe; of peat sree 9 he would net Trve had to poo into another form an live ngs upon the sth, bur would once have "a pave eter than sone and Shughver" "So much, the, for the mystrioe contain in thie vere

2old man, okt man, hou hast apchen of ene whose wor
'eas in sey and dowt not ofmerve that thou thyedlf hart {tered nought bet vanity inal hn discourse! Por close on thy ele ia veree which overthrowe all thy edfce, and 'ow imagires tha thou couldet sim the wa econ to 'hy pleaave ! What i tha verse? "IFtheservantahall play 229, Love my mente, ste" Old many aman, thou hast serch, thy pomer efed ! What wit thos do "Thou it ink thie vere epringe out fo

2pelle in the fell with thineen bons! tll orerake
thee: Wist wilt thos do, old mae? Nay, he nat downeas Now must thea gather up thy stcogth, for uni his day tho wert in very deed mighty warrior Old rnold ras, remember that doy af mow, when the beans of windom Were 'enum, and mighty reen (1093 fous against thee, and thos dias prevail singecandd over thirteen en of might each fee of whom could slay a ln hefore hrektast. thes 'nulds:peevil spxinat those ares, surely thou canst now Conquer these heen which are mere weikings beng but 'words On, then, an be bold. The expression "amor yomar" a 'ru toman ui [rogb-sa {WE the servant saying shall say) has been interpreted by 'ettain ofthe scholars acconding to ts eral sere that It indicate two sayings, ane atthe beginning and one a the 'eof the sic years, before the severth sear ha enter for cena day after the commencement of the seventh sear his words have no validity, ae ie says "the servant", that is, a5 long ay he i sll servant, namely in the ssth year. And if he spake his words a the begenning of the sx years but nt at the end, then alo his words have no. salidiy. Our ioterpretation is that, if while he i sil with thie wife he prays dily 10 the Holy King, then heboih begins and ends with supplicstion; and if he commences with {rayer he shall be received with mercy. What does be say ? ne Haly One, blessed be He, receives him because of his epentance and his prayers, What, then, docs He do for auch a ane? Inacad of sending him tock te thie world 1 vndergo puiskiment for the cine SF Nie the Hely One gives him instead int the hand fof the eelestial 'Tribunal, who judge him and ekver him 'unto the hoese of punishment. And the Holy One records how he was delivered to the 'Tribunal, and paces on itn & 'sigma by patting him under the domination of the Oriah {unclean spirits) fora certain period of tine, after which his 'Master redeem him, Bur ifthe Jubilee shoald appear during the period of his stigtratiation, then be in instantly st free — and this even though be should have been sn captivity ay ne ay when the Jake peared — and permite "Then the old san clsed his eyes for's rioment, [1s26} He continued: 'Solomon said: "So T ruin 'onnidered all the oppremione (oppressed) that 3 er the aun, and beheld the tears of auch that were op presed ard they had no comforter" (Eee. 1, 1) Th ts already been interpreted. But we have ail to expen the words, So 1 returned and sav." From whence did. he return? Now, we have atrafition that Solomon was Wont to 'se each day at daybreak and turn his fice towards the eas, here he siw certain things—and shen toward the south, "A "ar pth wert dition the Jie year 10) Misnearsit (rxo005) a8 'where abo fe saw certsin things, and finally, to the side of 'the north. He ould stad thus with is bead mised and hi 'eyes al-cloged until there would come towards hit ti pillar, one of ire ard ane of cloud, and borne upon this last "aneagie; mighty ia stature and strength, hie right ingesting 'upon she fire, andhis badyand left ving upon the coud. This eagle bure in his mouth two leaves."Te pill of cloud with the two leareoand the gills of fire and the eagle ypon ther, would come ard hove Before Solamon. Then the eagle wold bend dave its head lie, ard give him the leavee Solano 'would takeand seell them, and by shee odour could Wisceen ram whence they eam, and recignive one kaf ax belonsine to hima "who has his eyes shut", and the other to him "who hha his eyesopen" (cf, Num. txv, 4), Now there were nam be of things which King Sclomon desired that these two beings should mate inownto hire. What did hen #escaked 'up his throne with a ring on which was engraved the Holy 'Name, drew forth froma hidéen pleceanother nn on which the Holy Name asalso engraved, ascended umo the ront of this place, seated himself upon the eagle's back, and 30 pasted, atierded both by fire {nw the heavens, and wherever he passe the earth below was 'darkened. Thewiversor in that par afthe earth from whence the light wae this suddenly removed would know the and would ay, "Assuredly dat wee King Solomon past by! hut they knew net whither he wert. The vnlgar sort however, would sy, "Up there the clouds are moving, and 'thatis whyit grew dark so audlenly." Theeagle would mount 'up even to the height of foar hundred parasings, until i reached at length ce dark mountao, where is 'Tarmud in the 'wiernenand there atlas i¢ would descend, Solomon would 'then lft up his head ard sce the dirk mountain, and would earn therefrom all that it could teach himn and also pereive that & was necesary to penetrate further: ale which he 'would mount once more the back of the eagle and fly eas

336HE zon 1 [sabe
'would enter into that pice urtithe reached those whe abode there and he would show them his ring, and there he gained All his hnawiedge of strange scenes (ive, witehemfi). When 'hey had wold hime all Uuat he required he would [xt3¢] Ay 'back ta hia palace in the same way that he came. 'Ther a satonce more on hit throne, he sould reflect upon all that fe had gene though, and would conceive ideas of profound 'aye: "Se [cetered and comidered ll the oppression that tredone under the wun..." "Could he then have viewed pon his journey all such a8 "vere oppressed? Hardly wo; but he wis referring tothe litle fanes, to the sucklings snatched away from their mothers! tyrensts, Such as these are indeed "oppressed" from al sides: 'oppressed above i the edlestial regions, and oppressed on ah below. There is none oppresied lke those whose 'oppression is transmitted by heredity, concerning whore itis write: "He visits the sins ofthe fathers upon the children unto the third and fourth generations" (Es. x, 5). How is this? King Solomon loudly gives the answer when he says, ""A'man tha! is oppressed through the Blood of his soul shall fle to the pit; no one wil stay him" (Prov. xxvut, 17). Since he is "oppressed with the Hood of sou!" (is. bas committed some grievous sn), either he or his son oF hiason's ton wil be "oppressed" (Le. wronged) in the "balance"; he shall 'lee to the pt aay from the place of righteousness and none shal say him; because he has oppressed the blood of the soul be shall himself be oppressed by the other side, or his See shall bear 'of retribution for hiey and on his account. Hence it sys, "ll the oppressed", 2s mush as Yay, "E have eonsidered all duose that are oppremed and ll the manners uf their oppression, and the season of thir ppreacd omes are sid the sun, because their Bodica were sctully made before they were vilertly caried away, there being others who are never no much as fushioned On thie am, though spriteare wating for them. Others again, are "made, an i ers, defiance of the Almighty. 'Thus, when A man steak hie neighbour wife, either operly or secretly, raye-1138] _ misurarns (FoDUs) a7 and a child is born ofeach adulerous anion and the Holy Oe has prfoece to fash ts bry and give it frm, then that child is indeed "an oppressed one who is made suck", literally, in despite ofthe Almighty" Solomnn reected on this and ssid! "T conaiger che sd fate of thse huplss ppreued ones who have been "made', how they sled tears before the Holy One, They complain before Him and make mea saying, When person commits asin he must assure de. Hux, Sovereign of the Universe, when acild is butone day od halle be judged (313) These are "he tears of the oppresed ones, who have no comforter". There are any diferent kinds among them, but they all shed 'ear. Here's, for stance, achld bom in nest. Asscon as he emerges into the word he is sparited fom the come munity of the holy people, andthe uniortnate bstrd laments and sheds tear before the Holy One, and complains: "Lord of the world IF my parents have sned, wherein 8 say quilt? Thave ever striven to d only god works belore 'Vhee," Bur the greatest gre ofall emanates from those "oppressed ones" that are but lite sucklings which have been removed fran ther mutes! breass, These ea indeed hse ce whole medi to weep, and there are no teas Uke timo the for tese are eats Which spring fiom the ince land deepen recemes ofthe beat caning the whole world to wonder andaey: "The Illy Ones judgements ar ever Fighteoe nnd ll i pl ae raya cf thy at why fo 'ecesey that hve poor leone who are blanlem and 'nithout sin, sould die? Where now the tc and sighteous jadgement ofthe Lord of the world IF they mut de be- cxrinly "have no 'ovferer." Hoterver, the achal fact is that the tare of the fereede for and prtect the icing, and bene f ther innocence and the power oftheir intro sion a plic ic eventually prepared or thet such ae even the efor ighene cannot asin to or oceupy for the Haly ne does in truth lave them with special and pariculae Jove, He unites Hirself with them and prepares for ther a supernal place, very neat to Hirwelf Is eaneersing sich that tie writen: "Our ofthe mouth of babes and sucklines a8 rue z0nA8 (oat nas thou founded strength" What is that they asco Pilih there ara why. wert they thither? "Because of thine "Encincs that thou migites sil the enemy and the avenger" (Bs, rth, 3) And these » alse another place prepared for sinners tbo repent 'We have been taushe (ef. Pirke Abst, ch. v) shat yen 'opon the eve of the Sabhath in she ihe, at the and the Sabbath ne yet hej the written character, the writing, and he tables of stone: fo iti written: "And the tables were the work of God, nel the writing as the writing f God, graven upon the tables! (Ex xx, 16), Now it may be asked, whar proof is there in this verse that these things were indeed created on the eve 'ofthe Sabbath, and not perhaps s thousand yeirs ater, or, 'maybe, when the Isaetes stood at Mount Sicai? However there can be no doubt that they were crested on the eve of this Sabbath, for the flleting reason. In the whole account 'of the Creation (Cen: 1) ic always the name Elon which {suse to denote Gul; but after the completion af the whole 'work Ged is elle ith the fll ame, YY I Elohim (Gen, (4) Far, although al things were erected in the poner of the Name Fohim, that which was created was sot actually 'made! untsl Sabbath eve, when "Gost ended the Work Which hie had. made" (Gen. 11, 2); that is to say, Creation only received ts permunency with ts completion through raking, Inthe same sense it says concerning the tables of sone that they were "the Nork (meas, lite raking) of God, which iicste tat they were produced at the dine. when the 'consummation ofthe whole Creation took place through the 'cof Goals "mcking""—and not i the inter period concern 'Nan in ita fulness i» mentite —"VVIL 49) sod only herewith nas the urld 'ypon a frm basis and pertanendy catabahed Wher Moses broke the tablta "wader she: nuntain" (x. 93,19), the Ocsan overdowed its border and wa 'the point of inundting the whole world. When Moses say how the waver were sd threatening to overwhelm the faab-ragd]—atisuimariyt (Props) 0 "universe, straights be "took the calf whieh they had mode and burnt itin the fre and graunditw powder, nd otraed, ie upon the water" (Ee-aeet, 30). Thon he stationed himself hefore the waters of the Ocean and said: "Waters, waters, 'whit world ye?" And they anowered: "Was nor the world 'stabiahed by and on the merit f the Holy Wards engraved 'upon the tablete? And nen, because the lerseltes have denied the Torsk by making the golden eal, we desire 19 'overwhelm the world." Then Moses answered them and said; *Tiehold, all thr they have donein connection with the tin ofthe golden calf i delivered unto you! iv it no eroug 'hac s0 many thousands of them have perished fortheirsir Staightway he "strawed it (the dust of the elf) upon the 'water". But even then the floods were not appeased. So he took from those angry seas a potion of water, and poured it pen hepa whee ad Bune he al athena ast ts own ed. For in the Ocean was soothed ard returned that wilderness there was no water, 38 place of seed... neither i there any water to drink" (Num. 4%, 5). Nor can the place whereon Moses strawed the powder have been Misiam's well, for assuredly Meses would never 'have permitted evil memories to polluce the place whose wwafers the Jereltes vould afterwards have had to drink. Besides, the Istaeites nly received their astern when they. fame t0 the place Mattanah, as it ie written: "Spring uy well. The princes digged the wel, . And feom there to Matsanab® (fid. x1, 17)! As w the words graven upon fhe ebles (Mara 'al he-fuhoi),ichas already been peimted fut that this phrase contains an allusion vo Aeru—that Is, freed, Freedom from what? Front theangelof death from suikjetion wo the kingdoms of ths world, (11g) from all cathy and fromall xhings ev]. And whut is feedons {the +al of the world to come in which is every kind of Had not the tbleta heen broken, the world would 'work of God" (Blin), fom the tinge when the worl as ca crue zoman 111 [eve 'sll under the gis f the name Abin, before the Sabbah had entered. The weiing, t0, wan the "writing of God! buck fre on white Fra, and it was harath engeavad) because the Jubilee proclaims freedom (herufh oall worlds?" Hing epoten these things, the old man paused moment and then said:!So fa, my rien and now no further! From 'how on ye ahall know that the evil side hat n> power over 'you; and that I, Jebba the Aacient, have ston before you 10 lutte these words 'The two Rats staod before him dumb= founded, like men waking out oftheir sleep. Then they prot trated themselves before hin, and a0 remained, speechless and awestruck. Akera while they wept. Finally R. Uta found, Ihe voice agin, and spake, siying: "Set me 8 a seal upon, a thy hear, asaseal upon thinearm; forlove i strong as death, veal hurd the shea the cous sree ate coals of fie, (8.5. it, 6). When the Community of Toracl to her Spoune she say "Set me an nal pom thy The property of a nei ist lene fc npreat on the sfc wherewith thos come it contac, andthe ipese 'ata renin even after the seal has een removed. So {he Community irae eis aloud untoher Spouse, sung: 'Since T have cleaved t Thee, may my image remain engrave upon Thine hearts that even when Fvself must perfurce be driven hither and thither in exile Tow mays Fd my likeness there snd remember me. Nay Thus cave to Thee for ever and not be forgotten pf Thee." For lve is strong as death"—as the strength ef the region where death diel isthe plac eae eternal love". "He coat ae coats offre." What are these coals? The eamonds and prions fom which are born of that fre. "A ble of Jal™the fame which ines et of the Superal Word toate tsa vith the Crnmuniy of Tara apo rig the gl Heaven and earth and unite beth, OF thie same quay of Tove do we ako partakein regard to thee, nd the esa ofthat vesy fie ate set within oar hears, warm them towards tie, Somay it be the wll ofthe Holy One, Bese be He, tht curimage may be engraved upon thine heat for ever, thine is impressed up ours 'Then the old man kissed and blesed them, and they rtye-taua]—_sttsuraris (rxoDUs) ae departed, When tey reached the dveling of R Simeon they 'recounted everything tht ha befallen them. R Simeon was both delighted and amazed. He sid: Meme indeed are you in that ye were found worthy of allthis {To think that you 'were in the presence of this supreme fon of wisdom with 'whom not even the prestest sages canbe compared, and did ot recognize him a! once! Tam astonished that you Bave tseaped punishment for your dsrespect towards hi vent thatthe Holy One dsied to spare arn uve You! 'Then he appli wo them the vanes: And the path of the Fite nay the biog ight tha i tno the perfect day" "When dou gest, hy step sal noe bavteitened, and when thou ruse thon shale nocstumble" (Prowse 13, 8); thy people sal heal iho they shall inert the lnd or eer the branch af thy planting the work of thy hands, that Tay be glorifies. 1,21) Thus fends the incident concerning R. Jebba the Ancient. [121]! AND YE SHALL Ox MEN OF soLINESS UNTO ME; AND FLESH THAT 15 TORK BY DEASTA TN THE FLELD YE SHALL Nor AT; ¥e SHALL Cast I TD THE 06 (XH, 40} R. Judah quoted here the verse: "And wider, where 'alli befound f And whee fhe place of understanding {Gob savin 12% Sale "les are the Traits fr that the Hy One desires to nour dig moe tha all he ree 'of raahind. At frst Fe aed unc tems "And ye atl! be fie me kinglom of priests" (Ex. x3, 6 His reat love to 'hem wa, however, aot safe ul he had added "and = aly mation" (id), bic agin Higher grade: His ave 'es stil not stisied util He ealled them "a holy people" (Deus. x12), which sastl higher grade:and now Heshows is endless lose to them by eg upon them 0 be "men of holiness, which i the highest grade and destiny ofall For the 'Torthtefemanazes fom Wisdom, fom the rel 'alld "holiness and Wisdom itself emanates fram the 'elon caled "hoy (hones) of hes! Said Rae Jubile is abo dsigeated "hiss" ai 15 writ "For eis the jubilee esha be hotness est unto you" "The puts ote eng B the Rays ei oe Te 20K 1 (Lev. xv, 12). The Israelites who are destined to be "men 'of holiness" havea share in both (the Porahand the Jules). What i the diference in degree between "holy" and "holi- ness P Said R. Jose: "The fatter the extremist, the uimest degre, but nots the former 'And it sll ome pass that be that lef Zn, and he that remaineth in Jerusalem, shall be called oly" (ls 1¥, 3), which signifies that the jrade of "holy" is connected with that ple (Le. swith the eathly Zion and Jorweatem), [1914] whereas "hoi eet 'higher place." R Abba was once walking in company with R. Jose and R. Hiya, Said R. Hiya "How do we know that the expression, "and ye shal be unto Me men of holiness, signifies the highest grade ?' Said R. Joie: "All the eompanions have interpreted it well: it is 'aly s0, for its wntten: "Irae is holiness (des!) tthe 'Lord, the beginning (rehth) of his increase all that devour hhim shall be guilty" (Jer. 1,3). Istacl is here designated snd Wiséom is alo called "reshith", as it says The beginning (redhith) of wisdom inthe fear ofthe Lord" (Us. ext, 10). And because Isril is called "hotness", the 'completion and harmony ofall grides, they must aot "ext Mest sha 7 they must not derive Se 'dogs namely to the impudent per on which judgement eats m0 the poole destined betmen of holiness" should not be stained by the impurity 'of the principle of el left im the flesh of the torn animal! Dnce when R. Tease wae etvdying with Ro Simeon, he fasted him 'What isthe meaning if the lst part of the verse el hon er): blo the Lad al twill be punished)? Ry Seon fered to the ppassiges (Lev. x90, 10, 14-15) where strangers eating ofthe 'hoi things "ade themselves with guilt (ashmeh) of eating 'Because Taal i called "holy", "holiness, all that "eat him, that isto say, all the stage nations who try to devour and make an end of hin sre gulty of consuming something sacred" Then R. Istac eame to him, kissed his hands, and said: "It was worth coming here only to hear this! But, aatbazaa) isa int (ExoDUS) 48 "Master if, as we have been taught, "holiness" isa higher degree than "being holy", how is one ta explain "holy hal ely (Audie) is the Lond Zebaceh" 2" R. Simeon replies 'When the triad (the holy, holy, holy) is united ia one unit it forms one "house", and that house is ealed "holiness" it isthe evsence and core of the "oly"; and when Israel attain to the completeness and perfection of faith, they are called "holiness": "Holiness is Israel to the Land" "ye should be unto Me men of holiness. 'A certain legionary once asked . Abba: 'in your Laws" Flesh thts terephe (tm by beasts) ye shoal fot eat: ye shall cast (tothe dog" ? Why, then, dors Le ath given derepe (ood) 10 those tat fear him 'ext 5) Ansuredly it ought rather t have said: "Ue gives tereph tothe dog" F'R- Aba replied: Fool (eka)! Thinkest 'hou that trephine aane oa teepha? And even 'that it isthe tame, Lsey that Cod gave this prohibition only to those that fear His name, snd therefore He gave i not _yoaince He knotee that you do not fear Him snd will not 'keep His commandments: and so with all the restrictions of the Torah" R. Rlewar tuught that the pecular expressin, a reference t9 the Jubilee, for trafition that the Israelites came out from Egypt igo frecdam by means of the Jubylee, which isthe source of all feelom, both early and everlasting. When they came fut into freedom the Jubilee set them upon his wings, and they were called his men, his children, And of the Jules i "It i jubilee; holiness is it to yeu," Yea, veil, "wo erefore it says bere: "Ye shall be unto Me mien of holiness that is is men, these words having been spoken by the Holy One, blesed he He, [1224] And therefore they ons sake, f 'wll wow say, Peace be withia thee" (Ps.cxat, gh Later they were called "holines" (Jer, id), and nx merely "inen of Holiness", We have teen taoght shat became Feral is esigoaied "habe no one i allowed te apply to his Deighhour an ineiting epithet er 10 bestow wpen him a degrading nickname. The punishment for such an offence is en 'ne sonia ur base indeed reat, He is written: "Keep thy tongee feom evil" (Ps ust, 13). "Fromm fl" for sander and malicions speech cause diaase t enter into the world. Said R. Jose ie who olferde hie neighbour by givieg him an inl 'or by adeeosng hin n abusive tere will hime for offences which he has nor cammiited.* Tn this connection R. Hliya aio said in the mame of R, Here- Kish: He who ealls is neighbour "wicked" wil be thrown ino the very jaws of Gehenr fone may legiimately eall "wis impudertly ard blasphemously against the Tera." Once, when on a journey, R Jesse passed close by a man 'who was cursing and reviling his neighbour; and the Rabbi 'sid 10 him: "Thou behavest ke a wicked one (rasha")" 'Those who were with R. Jes, hearing bis words, were shocked, thinking that he had assuredly commitied a great fflence; so they brought him before R. Judah to be judge. Jn defence he pleaded dhat he had sot called the man 'iehed", but aly told hikt Uhat he Ind belaved "ike a wicked one." R, Judah was puzzled, and put the case before TK. Elearar, who said: The Rabbi has Set 3)? which obsioualy doce noe mean that He actully became an enemy, for had that hwen the evee Tara would certainl hhave bern utterly annihilted. Similar she (Jerusalem) become at # widow" thas gone away toa far country, but for whom she ati 'Said R. Hiya: 'Is there not 4 beter proof than all these, fact, the standard example, namely: "And upon the likeness of the throne was the likeness af the appearance of a man" (Buck. 1, 26)? Said R, lease: 'Also ite written: "AP the apple tree among the tress of the wood, #0 is my beloved among the sons" (S.S. 1), 3)—as an apple te which bas varied colours, red, white, and green combined in unity." Seid IR. Judah "Ah, had T come here only in order to hear 'these mystic revelations, it would hive sufficed | It i 20 written: "And fe: thar stumbled among ther on that cay, hull be as David" (Zech. 311, 8). "As David", who said: aize-riad) anisuneriat (xeon) us In my poverty I have prepaied far the Lov an hundred thousand talents of gold .« "3 "ae David" who acid of limslf; "For Lam poor and needy" (Ps Lxxavt, 4) sen he called Kimeel' this, who wae king above all other earthly Keng "Said R. Abla: "And kow bleed are the frsalies for thatthe Holy One does no cll them "ar holiness", but actually "holines itself, asit i weinen "Holiness Farel to the Lord"; and therefore: "all who devour hia will be rmude to bear grievous punisiment for their gut." " Stid R. Jou: For whit reason did God give Tseac rules of judgement afer He bad given them the 'Ten Words (the Decalogue) ? Because, as wehave been taught, the Torah vas given from the side of Power (Geburah), and.therefowe He Xesired to give them pease ammng themscives in order that the Torah should be abeerved uncer both of is aspects. For, as Abba has said in the name of I. baa, the world is, sustained by Justice, as twas eeated hy, and for, the princl- ple of Juice. Aba sie sid that the words: "Execute Judgement in the moming" (Jer. x81, 12) mean that judges they lave had arything teat or drink ince ho who-exceutes judgement afer eating and drinking i nota true judge, ait hs age beeen ae ferent ait were, gilt of seing his eihowrs hod, fe indeed, he gives the "blood" of his neighbour to someene elie, Now this is merely in reference to money matters: how fovich more, then, i ermvinal cases, When tia qusttion oF fe and death, should judges heware of eating and deinking before enscusing judgement!" Said H. Judah: 'He who Ihtraje judgement beinsye the supports of the King. And 'what ate these ?Thoes mentioned in the verse, "For I the Lard eneeciselovingkindvent, judgement, andrighte ighisnuanens and judgement ars the establishment of thy nore" (Fs, Laants, 45); and also "Ara in Fovinghindness will he tirune be estabthed" (Isa. xs, 5) (1228)

38vue zouan 141 fabage
'TAKE VE MEE, tre, Notethe pasiveform Hishameru (tke hed, tye shall be guarded). We may trarslete: "From the [Penalties Which I have threatened fora breach of My service Ye sal be guarded, so tht no har ball come wo you", and therefore, MAKE NO MENTION OF THK NAME OF OTHER ons, 'These words amy abo be expounded thor: "Ye stall, tet bring i about that ye shall fallmong the nations in a 'strange lara 10 that there be Fulilled concerning you the swords of Scripture: "and there shalt theu terve other gods, -P (Dest ev, 36)" RJdah eonsected thie ext with the verses: "Hear, O my people, and T will admonish thee "There shall no yrange ged be in thee. Tam the Lord thy God, who bronght thee up oat of the Land of Egypt, ete." (Ps; ixxxt, g-tt). "These verse', he ssid, 'David tutiered under the inspiration of the Holy Spirit, and they should be well pondered. "Hear, © My people' is a re= 'minder of the repeated admonitions of the Torah and of the Holy One, blessed be He, to man, and all for the benefit of 'mani, that be observe the eoramainds of the Torah, for when 'one (124a] observer the ordinances of the 'Torah end dil gently studies it tis as though he diligently studied the Divine Name. For the whole 'Torh isan enfolding of the fone Divine Name, the mise exated Name, the Name that sompeebends al other names; and hence if one diniisbes fis as linus he made yap i the 16, Hence, according to our teaching, the words, and make no mention of the name of othor gods" signify 'ot ada te the Torah nor dirinih fren st" se of ether gous" signin profane books which do not ise from the side of the Torah, and. hhence we are forbidden tn study them: SEITieR Ler UF RE HEARD OUT OF TRY MotiTH, that is, We may rot 'even meatin them nor receive teaching frm ther, espesially concerning the 'Torah.' R: Judah expounded the passage as follows. 'For what reason is the precept conceming other sols closely followed by the precept, THE FEAST OF Ux CRAVENED BREAD SHALE THOU REEF? Because the non- obserrance ofthis festival betohens lack of faith in the Holy se] aersnvaria: (ixon0%) oa 'One, blewed be He, since that festival i cons aanicated 'with Him' R. Ieaac ands 'Ie ie the same with the other feasts and festivals, a they all are closely bound up with the 'oat exalted Divine Name. Hence the dicram, that religious {ith is closely bound up with the thee festivals" ALL Tite MALES, Says R. Eleasar: 'Emphatically "all thy males" asthey then receive blessings from the eternal spring. 'Hence the dictum that every ciraumesed Tsralte is bound ta appear before the Holy King so as to receive « blessing from the eternal spring. So Scripture says :"sccarding to the blessing of the Lard thy God which he hath given thee" that 3, from whence BI are received, Heppy ther nations, 'On ene occasion, when the Istaclites were going up to fxlebrate the festival, a number of idolaers mingled with them, That year there was no blessing inthe work. Sa they ame te Rab Herainuiaa the Elder to canal hin about the matter, He soked them: 'Did yeu vee any portent of this beforchand ? 'They replied: "We noticed om our return journey that everytshere the waters wore deied up, and there 'wae continues cloud and darknes, uo that the pilgrime <ul not proceed on their way, Furthermore, when we went in ta show ourselves, the face of heaven was darkened." RR. Har'nuna trembled and said: "Thete is no doubt but citer there are urpong you some who tre uncircumcised ot 'that idolaters mingled thernseves in your company. For at that time blesings come into the world enly through circum ied Isadites. The Holy One, bested be He, looks at the 'ssred symbal and sends down the blessing.' 'The following year agsin a suunber of idoliters intruded themselves among the pilgrims who went up to Jerusalem, 'Thew when the festive offerings were being joyfully eaten, the Ismebtes noticed thse people covering their faces with ther clocks, 'and on further watching them they discovered that they fil not pronounce a blessing over the meal lke all the others, This was eommusicatel wy the Court of Judges, who at crue goman ut [aqeregh 'examined the srangers and asked them what kind of offering teas that of wich they had eaten portion? Ay they eld rot give a aitsfacory anawer, erther inquires were made, that they were doatrs and = they death, 'Te people sid: "Blowed is the Merciful (Ope uodetvered His rope, forasasredyblesing ony ets (mT, the holy seed the children of Fath, the eildren of 'Truth That year was one of rich blesing in the word, and the people exchitmed: "Surely the righteous shall give thanks lino thy nameyet." (Ps cat 14) R.Hliyasaids "Through the merit of Israel sircumcsed their enemies have ben subdued Before them ard thei posessons inherited by them. Hence he verse: "hee ties in the yea al al thy males appear, 6°" (EX. XXX, 23) i immediately followed by the verse: For {will ast out rations before thee and enlarge thy bor: et" (Zid. 24); for the Holy One, blessed be Ife, uprontsune reupofinubhant and restore smother, andthereforeshall Ail thy males appear before the Lord God? 'Tue Loxo (des) Go. Judah superior spect ofthe Deity i called hy the lower Name, at ater times it the lover aspect that ie given the sperioe Name. Here inthe phrase "belorethe Lord. God" (hac DaY YHV1), the lover term Adm (Lerd) is expressive of the superior sspect.'Thismatter his already been expounded, and expounded in various ways, which, however, all converge into one, Blessed be the Merciful One, blessed ie His name for verre! BEHOLD, 1 SEND AN ANGEL wEFORE THEE. Ro teaae 'quoted in tix commection the worda: "Le hi kes ame with rneuth" (SS, t, 2), and said: "It is the rity of Teel who tye thin (eo God). Why doce she Let Him bios me" intend of Let Him leve sme"? as we have been taught, kising express the 'leaving af spirit to apirit therefre the mauth ithe medium of kiasing, for it the organ of the spirit (breath). Hence he who dies by the kiss of God? is s¢ united with another setsnmarin (sxepes) 49 'Spi rit which never separates from hte. Thece= fare the Community of ler! prays! Lar Him hia ne with the kisses of His mouth' ehat His Spire may be vnited with mineand never separate from it.The verse continurs! Far thy love is better than wine" (Phd). Why isthe love sf the Holy One compared with wine, wich was the caose ys 1K Heaekth said: It is beter than the wine of which the 'salmist said that ie "maketh ghd the bea. of man" (et 1g) Ke Ju ered tthe Yet "And Jaco 'ice ard wept" (Gen, xxx, the incensiy of his ach tenet her overpowered him, and he found cei in wears, eis tewcy it alo nya of Keay that he koe hi (Jacob) and they wept" (Gen. xeat, 4); but ae has been said the word earibn (wi he Wind 1) (mcr) dt oy insincerity of Essu's less! for there was of spirit with sprit there and concerning hit ite written: "The kes of an enemy are abundant" (Prov, je. superfuos, burdensome); they are windy and tetoken'no attachment of spirit. As long as the Holy One 'vas dwelling and toring in the midst of Israel there was a ferlet union between Spirit and spirits concerning which {tis writen: "And ye who cleave tothe Lore your God, ye ae ll sve to-day" (Deut, 4); they clave 9 one aorher 'every posible mariner, aud were not sejarated. But when 'Moses heard the words, "Behold, | seu an ange before 'hee fe knew that it rmeant separation, therefore he aid: "it thy presence ge no, carry we not up hence" (Er. tt 15)Sad B-Abla Note theversethatimmedinely precedes, sin, The ft f the atria of thy land thow sale Ben the house of the Lord Thy God. 'Thos shal not sethe ad in his mother's milk" 'The eonneetion is 23 follows. "This verse indicates that one may not mingle leer srades (ihe Kifoh) with higher oves (sfiroth, lest the ower 'se shoold imbibe nourishment frum the inner one, the "Ath eB Satan axa

350ux z0An [ragb-tasa
'ne being from the side of impurity and the other from that ff holiness. 'The "'mether" here mentioned it the Com- munity of Isc! (the Shekirah), who is called Mother, and the "id" symbolizes the principle of impurity. Therefore God suid, "{Since you tay indeed cause such separator tehold, | send My angel hefore thee". But Moses sti take this command [not to seethe 8 kid in its mother's milk] as a promise that Thou wilt net separate from us; therefore'! thy presence go not, carry us net up hexce'"* Said R. Hleuzar: "This the Holy One sad inorder to soothe the fears of larue, beeause He faved them. He was like unt aking who alvays desired to walk with his son and never 'entrusied him to anybody ese, 'The sen ance came to his {ther [125e), but felt chary of acking him to go out with him, The latter noticing i, said: "Captain So-and-so will accnmn= frany thee upon fhis'way and Wil teke eare of thee" then adding: "Bewore of hey" (y. 21), for he is somewhat quick- tempered, Then sud the son: "If se, eter 1 hall rea here or ele hat must come with me; for Lahall not separate 'myself fom thee." In a snslar fshion the Hly Ore trst sai: "Behl, Y send an angel before thee, 16 kecp thee the way. Beware of him, at oli his veiee, provoke him rot" Then Mases sid: "If'Thy presence go tot, ex ts fot up hence." When Re Simeon cane, he foued the Companions discussing this subject. Suid he: Eleasar my son, thou hast spoken well, yet mark thin, On this occasion (hon God said that He woul! send an angel) Moses sd othing and did mot objet, beowwee ne separation yas implied in the promise." T have already explained this to the companions, [tin trur, some urderstand it jut i the 'opposite wa," but that in not according tothe inte bof the ancests(alsugh at bottom there i no cantradision berwee the two} Here, ap L have said, Motes did sbject, but he did Inter, when the Holy: One atin sui send an angel before thes" (Ex. xin, 2), without ying anything amore about him, But hers we have the sulditional explanation conceming the character of the angel, $e, ec Aap te demmnnstes Mau" te Aged 54) dronirariy (xoDu2) ast for it says: "But if thou shalt indeed obey his (the ange' Voice and do all at 1 speak—", indicating that God vould 'speak through the angel; and similarly it continues"Then, 'will I be-an enemy to thine enemies, and will afflict them. 'Unc affix thee", showing that everything. depends upon thm.' Said R. Judah: 'Should one sa that on both occasions. itis merely an angsl that i refered to, then we have sy. that Mexes ade to objection on the fit occasion because Ihe did not see an oppontusity, but ow the second session Ihe did cbject, saying, "IT Thy presener po not etry ws HOt 'up hence." To which R. Sheu remarked: "The long and the short of it © that Moses did not desice that an angel "shuld seoompany them, therefore be sad: "IF now T have found grace ia thy sight, O Lord lt my Lard, I pray thee, 'goamong us" (Ex. oxy 9)" "Dhow abalk not scethe a hid milk" (e. supra wught nx this prose 'ohave read, "in the mother's" rather than Fer if the "hid" represents the spirit of impurity and the mother" the Shekinah, dare one thin amen Ghat the Community of Iorel (the Shekirah) isthe "mother" of the spirit of impurity the Cemmunity of Tarac, concerning 'whom R. Simeon has aid sevence of laa, part and "For the Lords portion te his people" (Deut, xxatt, 9)?

1question is good, and yet. Abbe
remark js correct, See now. Twn powers hold fart te the 'Shekinah imbibing strength from Her strength, ard elnging. 'one to Her right hand and one to Her left, Therefore vome incline tyuaris the right and some towards the If ard all Gepend upon thie haly "Mother". Tat the things af the aft are attached to thie Mother ony when she herself ibis From the "other side", and the sanctuary is defiled 'and the mighty aexpent begine to manifest himecll. Then the Kid sucks of hie mother's milk, and judgement is reused. For thit razon the Teaeites hattened to bring the fratfita, and when the prest had taken the bastet of frit from the Rande of an Terarlite and set it down bere the a2 vite 20WAK Ut daar, the ter wold begin to reitethe sory of how Laban (Cs syran®, ef Dest xx, §) came wth his withcat fo sityet Jacob and bis hoby descendants but dit not 'meee and arava not delivered to the "other sie Tt camcerning thin due i is writen: "The Bit of the Situs of thy lel chew shale bring aw the house ofthe Tard Thy Ged Thou shale nt esthe the Kalin isothe snl, so dat the kl, ramely the "other wie, shold fo ok the mi of hig Smother, and the sanctuary he not Geile ard the severe jgrment be not rome. Therelore the bol sedis prohibited to oat fs together with rik! inorder that place in heiress should not belted o him who dees net helang to it; for on this action the thing spends the act below affects the aciviy abeve- Heed ae the Isaehtes above all the heathen nations for that ther Tore says concctrang then: "Ye are the children of the Laré your God"; Tho ar an Bay peop the Lord hy 'God, andthe Lard uch cose thee to Ben pear people "unto Kise above all the nations that are upon the earth (Deut nt 9 2) "Tein nt Garth in-the mysteries of King Boom' book thet he wh estes componte Of fash and mi or drinks rlk shonly after eating meat, will appr for 9 sce of forty divs tothe vision of the accninp angel in the apect of slaughtered goat, with mags ofimpare powers 1358] Surrourding hin, and he cites unhol udgements to be awatened in the world. And shod he beget a som daring those forty days, the latce will imbibe fue soul and she Ireath of bis pint Irom the "other side", It says, "Ye stall sanenty yourself and ye sill be holy (Lewy 44, wi spite hat he who endeavours the holy aie From abone, and, conrrivise, he who dees Hill fe lavan ont deficient by the anboly posers asin weiten inthe preveding verse (43): "Ve shal not wake yourselves Sloan «thet ye shall be deed." 'Thi i an impuriey hich i sccediogly prow and which cans be done awsy wth 'y_meane of priftatien ax ean ether dafilements Tesides such a person, having come tn Took, even in eter Onl ssaarine (80005) 355 ve have sadd—guesin constant far ss for the human image bas daappeara ror both is inner and his outer anpeats, R. Jee ted st one time to allow the eating of chicken with cheese or with rll. Rue R. Simeon aad ante hires 'Thou mut oot permit thie, lest thou thereby open the door to evil poners. Doss ane net yg nae: "Gown ro away depart and ce nt " Tsay to thee, thou must not do this Thou shalt net eat any aornination® (Deut. Xi, 3), where the word "any" iecludes every kind and sort of food which 1s fortcden Therese taahion that Daniel; Hanada, Mishael and Avariah were delivered from their trials only ecu they had ot deed themselves with forbidden Sail, Jah "Bis writen: "And Daniel purposed i his ear that he wll ot defile hinwel? withthe portion of the kings reat" (Dan. 8), nd there ies tration that he Wicked Nebockadnessar weed, apan from the ather strana "shes for which be had parity wo eat flesh wth mie 'nd cheese with meat. Heeaune Danie refrained from par taking of such food, when he was thrown ita the Kors! den, ke attained fully to vhe image of the Lord, his pefesed uma form nat charging to any oer, sotht the Hons were struck wih ave before hin nd id him no Ine. On the ther Band, when the wicked Nebuchadnezzar was deprved 'his kingdoms and ie ele withthe beast ofthe Held, hs Ihuman ernie was aber vay frm hie and free that fay he aid not bear the impress of mun, so that all the iets of the fied considered irs as. one of thenscies and 'would ready have devoured ity Had it vot ben tha Tras decreed from hesven that he should become an object Af derision t all ne, ust nh in i tie ha "eof ing" (Hats, 0) Te writen concerning Danial snd he 'companions tht "atthe end af ten days thee contenaners Sppeared fairer and fatter than the ellen whidh did et the portion ofthe king's meat" (Dar. 1, ) This was hexose the image of their Lord was ct removed rom ther, wheceas from these others it wat. What was the cause ofthis? The

354ME Zomax IL [nase
Tact thatthey didnot pollute themselves with he abomination 'of the probibited food. Blessed are the Isaclites who are 'alle 10 be a "holy peopl Who said this? sas it ia writen, "And Moses went ap to God '3): And for what other purpose was Moses call 'Seublsh the covenant, for until thr time ft had not yet been 'completed becnue of the incomplete <ireumcision of the erates, ae iis writen: There (at Marah) he made for 'thema satute and an ordinance" (Es. xv, 25). these referring tothe two sete connected with cirsumeision: "and there he 'proved them" (Ubi). that is, when the holy sign of the 'coverant was manifested in them. Then the covenant ais fstabished through Moses, as it is written: "And Moses took the blood and sprinkled it on the people, and sai, Tichold the biool of the covenant..." (Did. x41, 3), R. Issac drew attention. to the vere: "And Moses took half of the blood and put itn basins; and half of the blood he spilled upon the altar" (ed ¥, 6). "The "wpon"', sid hie, is of speaal significance, indicating that the covenant 'as made with the highest grade, tain the ave indication asin the verses, to mye from ala (Jer. 20x, 2), and "and hin ster stood for off" (Ex. 11,4); namely, at R Aba pointed cut, that iil that time the Moan (that i, the Sheba) wat the 'wane, for Her Hight wnsabicured from before the eyee of the Taeites; but when that hour wat arrived they were made mare worthy of their holy portion, and established. a holy covenant with Her and with the Holy One in all His aspects. Why did theShkinah say 9 Moses, "Go up o the Lord"? Inorderthat "Istacl and Tmay now, through thy mediation, partisipate as one being ia the Divine perfection, which has fot been the case hitherio". So what did Moses do? He divided the blood into two parts: "half af the blood he srr (exonon) 355 ea upon (+264) the atar"—acourding to the sgui 'ance which we have already reveated-and the other half he sprinkled upon che people and ssid: "behold the blood of 'the covenant, whieh the Lord hath made with you" (¥, 8) Hee pur tit atoon 1s aasins, 'Thie is an allusion t0 the words: "hy save ia round basin" (8.8. vt, 7) hil in applied to the Shekinah. Aso Moses zon snats, con sean 10 rH Lon. Happy was the lo of Mons obtaining x rile vouch ssfed tne hes moral {The sales, to, tne tone 'exalted heights than ever before. In that hour they were Established in the holy ensenant and ven the lad tidings that sanctary sosld be erected in their mist ai seriten: "And let them make we 3 snr, tne T may hel among the (8,8) [AND THIEY SAW THE GoD OF ISHABL, AND THERE WAS UNDuK wis FEED AS Ur Wad 4 FATED WORK OF 4 Sarena sro SiR. Judah Tein writen. "THis thy Saterets he tom palin tee" (3.5. va, 8) What love, ined, Ina the Holy One bestowed. pon the Community of Tus in the He ever separaten Hiooll from her, bus i per iy ard perfectly nts with ar, oven as a pate rae sshich mate and fora at one in sorplots and cotil tien | See now. When Nada snd Abi sn the seventy tilers aan what id hey actally kee? They saw the God of Tract that is say, the Shrkiaab manifested Herelf unto them.' But B. Jou snterpreted the demon- 'sraive proroun ath inthis vere ("and they saw adh the God of Israel") as denoting something more, over and above R. Judah's exposition, a kind of extra quality of 'enlightenment, as it were—although what they saw they saw from a distance. R. Ise asked: [lt sys here, "Under his feet wn 25 it were a work of sapphire toney but Exckiel ssid) "This is the Hing creature (Hasah) which I saw Under the God of Ira bythe rise of Cheba" (Eee. x 20) Now, whch Hayah & Bere tndiated ?"-R. Jose epic in the name of K. Hiya that the reference is t0 the litle

356'rut zouAn 1 [1266
Hlayah.t "But is there then such a file Hayah? 'Yes, assuredly thee i. There isa little one and a spetior one,! and thete is aloo a very litle one. Av for the last part of 'the verse which is beidg treated, namely: "And under His fect as it werea paved work ofa sapphire store"-—what was this which they saw ? They beheld the precious stone with 'which the Holy One will build che furure Sanctuary, as fis written: Twill hy chy Sones with far elours and lay thy Fouesdations with sapphires! (Ia. 1s, 14)! He carp Norse wan wos THE somues oF Lanazy; Axe TithY saw Gob AND pin RAT AND oMIsce_ The nobles of Irae refers to Nadab and Abshu: their purish- 'ment wat postponed. R_ Jose declared that these words were said in pease nf them, for "they dif eat and deink" i to say, they feasted their eyes on this splendour. Suid R. Juda: 'Te was indeed «true parang and a true noarish- ing, anda mos veritable and perfec uniting with thesupemnal world, Oh, if they only had not later sinned !" R. Eleacar said: "Israel also at that tims* became qualified for a reve- lation, and the Shekinah was urited with them, and the 'muking of the Covenant and the giving of the 'Torah all, 'took place at one and the sime time; and never again was 'such & sight youchsafed (o Israel, In the time which is 10 come the Holy One, blsaed be He, vill reveal Hime unto His children, 50 thai they shll perceive Hs fll glory eye wo ye and face to face; as ite writen: "Fae they shal ee eye to eye when the Lord shall bring again Zion' (Is. 1, 8); and it ie alo written: "And the plory of the Lord shall be vealed and all lesb shall sex it together" (Ibid. x, 5). "xtigton Attach *Sadlpon "Te Za eda pe re hat he Hrs ede te te (seh ek ps Ber 'herve te Lx Rahh ae tafo-s268) TERUMAH, Bx my Ioaavit, 19 Anp THE Loan sPake unto Mosis sAvING, SPEAK MEAVE OFFERING. R Hiya, on coming to this portion, quited the verse, "For Jacob hith chosen Jah unto himself, Israelis his costly possession" (Ps, CX, 4). Said eHow beloved must fsrel be othe Holy One, blessed be He seeing 'har He has chosen them and desired to unite Himselt with 'hem and be bound up vith thei making them 2 ration 'angus theaughout all the work asi & writen: "Who is like uate thy people Earl, a unique people on eatth? (@ Sam, my 23). And they, to0, have chosen Hlim-and bound 'themselves up with Hm 48 it iswriten, "Jacob bath chosen Jah unto himaslt" (+208) Ves, for over the other nations He pointed cslestal principalities and powers, but rouerved larsel for His own special portion TR. Simeon sissoursed on the text= "Who is this (cuit) that looketh forth a the moming, fir asthe moon, clear as the sun and terrible as furnished with Sanners?" (SS. 7. 10} He said: "The words "Who" and "This" denote the two worlds: the "Who" symbolizing the most supernal sphere, the unknowable beginning of all things, and This" a Iawer sphere, the so~alled "ower world"; and these two 'ace indistlubly linked together. When they frst uci, this lower world "looks forth as the dawn" when itis striving to necome bright; when they draw closer, iis a8 "far asthe 'oon' when the sun's rays beat upon her; and finally itis "lke the sun", when is moonlight becomes full. Its then "terrible as furnished vith banners"; yea, mighty to protect, all, farnishsl with power frem she supernal world, ehrough "Jacob", de "complete one", who united the iw works snc, He united them above, and he united them below, and fram him foued the ewelve holy tribes after the superat pattem. Jasob, who vas "a man of completensis" (Gen.

38'ie zouan 10 [ae
2, 27), brought harmony 10 the two worlds, af has been fe explained Other and laser men, however, win follow Jacob umcover nakeclness! (0. dis ret) both above and below, causing Worlds, and engeedering separation, ais wrt shalt the take a wife to her scter in her Hie rime to vex her" (Lev. xvi, 18). And should it be pointed cut thet even Jacob was not spared this enmity in wives, as we read that "Rachel was jealous of Leal" (Gen. xxx, 1), then would 1 sansuer: Surely 3 ! and how could it he otherwise ? For 'the whole longing and the most ardent desire of the lower 'world (symboized ly Rachel) isto be in all cuter seeming, like unto the upper worl (symbolized by Leab), and to 'usurp its powers and reign in ts stead, So not even Jteob couldsueceedn bringing perfect harmony into being between, them. Other men, therefore (by sarrying. two sisters), will cause only eemiry, separation and chaos, "removing the 'el? feem the hidden places in ragard both to the work above end to the world below, "Who" and "This" are lowe and siserly affecion. They are ako called "mother and daughter", 'And he who "uncovers their nakedness" stall ind no por- ton in the workd ro come, nor any parc in the Faith." R, 'Simeon continued: "We havea tradition that when the Holy (Ore, blosed be He, crated che world, He engraved in the midst of the mysterious, inefable and wot glorious lights, the leters Yad, He, Vou, He, which are sn themselves the synthesis ofall words beth above and below. 'The upper 'wa brought to completion by the infuence symbolized by the Jeter You, representing the primordial supernal point which iawed from the aboutely hidden and unknoweble, the mysteiaus Limon (Bn-Sif), Out of this unknowable feed a slnder thread of light which was itelf concealed and invisible, but which yet contained all ether fights, and which received vibrations rom That which does not vibrate and reflected light from That which diffused it not. This sleaderligh in turn gave birh to another fight whereia to "ny marine Lath nd Rahel Zr, Canes, 53h, sa6breyd) ——remintan (exo9us) » apart and to once isfy and inthis ight wore woven td fakin Gu pistons oleh tre ik Ent re {tnt slender ight he ees to hie foe and shine through the other light. The light which issues from the fy and tert, and i expen, and ich illamines al sxeseing world Filden and unknown world Jn which dell six myriad of thossands of super! powers and bas. When the worlds ters all completed [247] thay were Joined ito a single Crjonim, and are smblzed by the eter Vi (~ax) when {Cis united wth the veied worl And thi fs the eoerc 'neon of the words, "Tor Jasob as chosen jah unto Tint" Bye shen the Ve energes selon fromm the Vat He, shen aa that soa, to thor men permission has met teen {epee to the gh pote (RED) et aly the "enaly pomeston" (Mall), which lee pede tr fr they on antend her etenton fc ot {ual atinment, ax Jcoh cid TR Judah connected this text wih the vert: "0, bow (ai great eh goons wich thins has fen for them that farther; which thew has ong fr them that trast in thee before the sons of men !"" (Ps. xt, 20). 'This verse', 'id, hasbeen well enough expounded bythe Compan: tone but the "oly fim" (R. Sonor) tnd ih oe of the despest of the eerie Ieion. The supreme: gray sorely tnown as "ihe supemal work", He designated Se" Wha") and the loner wade hnown 2" lower sri i esgnaed "Af (Wht 2, "How and we fey bese tng tat MON ents cr alba eo Snacht andead!—weniea all tae higher grader sen filly ead ae ubmimed in, Why i the word bela called Mal"? Vesna, alton the emergence of the feral fcores manifest in that last ofall he grades to

4greater degree than at any prerions stag, it ill ys
ico: What cet tho ? What krowest hn As othe swors "grea ie Thy godess, thse connote the Founda {om ofthe worl, abn the vere, "rst goodness towards "Yad He

30me zonaK [rszentayb
the house of Ismet" (Isa txt, 7). This here sad 10 be idden", because it has been stored away like the primar~ La igh (hich lea "goa. "Which "Thos Iehind the creation of the (lower) heaven and earth, and this is also the hidden force behind the building of the "Tabernacle, which was erected in the likeness both of the world above and ofthe world below. This isthe significance the fof the words) "that they take me a heave offering" 'grades besome united as one is the Taberracle which emblem of that union.

1Simeon, Ry Elena, R. Abbs, and R. Jose sat one day
under a tree in. valley by the Lake of Genessareth, Said 1H Simeon: "How pleasane i the shade of these ees! 'Surely the beauty and peace ofthis place fa worthy of being. ferwned with some sspostion ef the Torah? He then began t diacoure, saying: "Tt i» written: "King Solernan 'mode bien a palnguin (opiyen) of the trees of Lebunn. 'He made the pillars thereof af silver, the botinthereaf af gold, the covering of it ef purple, the midst thereof eis paved With love by the daughters of Jerusalem" (S.8. 11, 9,10) This verse weinterpret a follows. Apirionsymbalizes the Palice below which is formed in the likeness of the Palace abone. This the Holy One, blewed be He, calls "The Garden of Eden", for He created itn order to satisfy His 'own ardent desire or joyous and continval communion with 'he souls of the rightenis who have thei abe there being those suuls which have no bodies in this world, These all ascend and are eroyned in that pace of perfect delight, and have each thei appointed placer From whence they ean percsive the loseliness uf the Lond and parle of all the Aelicious stearic of pure balaen (apareamon) This apar- samox symbolizes the hidden Supernal Palace, whorene "airyon is the Palace below, which has no "stay until it 'obtains it from the upper Palace. [1274] Now the streams

1Vn aod Malan the red vel ich ars th
"wuppre at heleter 8" (thramon oro the ter nee, nazi) FeweMant (ExoDUs) yor of this aparsamon issue forth from the celesial sphere and the souls which have no earthly bodies ascend to imbibe rom the ight which emerges from them, and to revel therein. AAs for the souls who are clothed in bodily ruiment and sgarmented with flesh they. ascend Ukewise and imbibe 'ourishment, but [rom the light oF the sphere aperyan, for 'hat fs the region which apperains to then: which having done, they descend again. They both give and take. 'They emit avec savourn from the good works which they have 'wrought in this world, and they imbibe the aroma which 'wae eft in the Garden, and of which i is written' "ss the savour of the fell which the Lon hal Messed" (Gen. 3xvit, 27), the "field being the Garden of Eden. And in 'this Garden all the souls appear, both those who dell in 'arty Bodies and those whose sole being and joy isin the 'world above. 'The verse proceeds: "King Solomon made him': that is, Hle made i for His own glory. Should ye ask, Bat do nor the soul of the rightesus share the joy with Him 2 I vould say, Most assuredly! For His oy would be as 'aught without them, sinee to have pleasure im their com- 'panionship is the very essence of ic desire and delight. 'The term "King Solomon" refers co che King "to whom rave, the Supernal King: and the scm

5refers fo the King Mesiai.! "The trees
of Lsbanan' dencaes those treet which the Haly One up- rooted and plasted in another place, = # ie veriten: "he 'ndars of Lebanon which he hath planted" (Ie cw, 16). (OF these tree the upryom wast. And whit are these trees, the trees of Lebanon!" ? 'They aze the six primordial Dass of Creation, Now each ofthese Days perfarms in this "pirvon® te par which wasasigned tot, "iy the fine ordering the priveval light which was ater- wards storedayay' was taken fromthe Righ Sie and brought ito the spinyow by means of a cerain "Foundation", and ferlormed its function therein. Afterwards the spryur pro- 'duced an image in the likeness of thay original ight, as ls Indicated by the words, "Let there be light, and there was a bea. a Themed Behn "reve" Ieroton, pave

36sue gouaw uit [uszb-rsta
light" (Gen. 13) th epetion ofthe word igh denoting thor the fre ihe browghe forth another light. This woe the fit day of the "ree of Lebar "iy the second ordering, there was drawn from the Left Side the evision of waters through the sake of «mighty fre, which entered ino this irom aod. performed i function therein, dividing between the waters ofthe Right Side ard those of the Left and afterwards the apiryon Inought Foal an image inthe Bhenes thereat. This Was the second day of the "tres of Lebanon" "iy the third srdeeng, there was dra from the sphere oft cenve and the Right Side a eran third dey whet tide peace in the world and from which were desved the texts ofall thing 'Thiaprformeditefaretionin the epiyon, and brought ford vations species, herbs and. grames and trees Tt Hkene wae It there, and the apijon brought forth similar species, ard this wan the thi day af the "tres uf Lebanon Ty the fourth andeing, the light of the sun was kindled toillumine the darkoes ofthe apiryon, adit entered therein to give light, bu dd not peror function tl the Bit dy. The epinyoe prosiced in the likeness there, and th wis the fourth day of those "tees of Lebanon" "ay the fith ordering, there was produced a certsin movement [1384] in the waters, whick lboure to being fort the ight of te owering of the fourth day, and it perfused its function in the pir and beouyhe fr Serius species and all ermtned in suspenoc anil the sith "iy, when the pizyen brought for ll tha mas red init, i the earth bing forth Hing orestre sve the th dy ofthe "The sisth ordering was the day on which the apiryon 'came irto completion, and apart from that sith day of Creation it can have nether completion nor life-energy. But when that day was at length arrived the epityon was ceompleted, with many spirits, many sculs, many beautiful virgins, privileged to abide in the Palace of the King. In the The elk sy] 'Tenet (exonUs) 36 completion of this day the previous five days are completed sls, and the upper and lower spheres are perfectly united in fiends, in jy, and in one arden deste forthe compan ionhip oftheir King Thus vas the apiron sanctified ith 'superna sanctitcaions and crowned with its crowns, unt finally it was exalted. with the Crown of Rest and was esgnated with a noble mame, 2 mme of holiness, 0 Wt Sabbath, which presage rex and peace the prfext han 2aton ofl things both above and low. Tati Ge sya 'inte of the word "The King Solomon made kim an "apityon ont of the tees of Lebanon." He who in worthy af 'his Apion ie worthy o ll hinge ib worthy to repose in the pesce of the Holy One's shad, a written at down under his shew wih great delight" (8.8.1, 3). And 'ow, as we ourselves here at under the shadow of tia peace, it behoves us to observe that we relly abide i the shadow cf the Hely One, within that Apiryon, and remain for ever there: and we mbst crown tis place with superna crowns,

40that the tes ofthat Apiryen may be indved to cover Ut
'with a shade ye more comforting" So they began to discouise upon holy and supemal satire Simeon fist spoke saying = "Tis writen: They shal ake me hewe offerings on the part of every whose 'an i willing ye sulle my feta" "ysl ake 'Me!" 'Ths signin that he who aspiestovanla pity and Fellewship with the Holy One, blest be He, mus not be lax or roms in hie devotion, bat mat be ready and ling to {ring eecifies according t he strenggh= acoerding asthe Lord Gol Tath bleed thee" (Dest. x, 0). 'Trae. i writen. "Come ye, fay wine and ilk without money and trithout price" (ea ty, 1, and this in reference te work on Thalfof the Holy One ue this only indeates that whereas Knowle ofthe Holy One and of His Torah can be acquired trithout price ar fe, the doing of good works forthe ke (Of Heaven requires sienifie and must be "paid for" vith fall price; otherwise the doer i not worthy to draw down 'nt himelf the mirt ef Holiness fom abore. tn the book (of sorery from which Astineda ght King Solomon, ic 4s write tat he wd desires ur reanove fo Hine the

264rier zonAR IME [ve8a-1a8b
spirit of impurity and to subd that spisit, must be pre- 'pared to pay in rturn fr the folBiment of is wishes what- fer iseminde. For he api ofimpusy emp te hear 'of man with many allurements, in order to take pi abode 'with him. But the spint of holiness is not so: it demands a full price and strenuous efor, purification of one's self and 'one's dveling, devotion of heart and soul; and even s0 ane willbe icky 19 win it to take up its abode with him. "There= fore one must beware and walk straitly according to the paths and ways of righteousness, cerning nethee 0 the right hand nor 10 the left; for otherwise, even if it fad entered Yo 3 man, it wll straghtway depart from him, and there= afte ic will indeed be passing tard to recal it agin. Hence the expression, "Let them buy ("lakal" also means 'to buy") unto Me". OF avi MAN: from everyene desery- 'ng the mame of "man', that, from everyone Who prevals 'over his evil inclination. "That giveth it willingly, with his thea" namely, [1284] he with whom the Healy: One is well pleased, for Ho—the Lond —is Himuelf the "Hein" it fe writen: "My heart sid te theo" (Pe. x471, 9) "the rock 'of my bean" (Uhid. 13x11, 21). So alan bere, "Ye thovld take me a heave offering from him with vham Tam wll pleased", for there alone can the acceptable sctifice be found, and in no other place soever. And how may one reeogtize a person vith whom the Holy One is pleased and in whom He bas His abode ? When we observe that a main endeavours to serve the Holy One in joy, with his hear, soul and vill then we can be quite sure thit the Shekinah has Heer abode in htm, Such a man is worthy to be wel pad for his teaching and companionship. 'Therefore the ancieats 'said "Auy thee » comparion" (ke. teacher). "Buy him for 3 oor price, in order to meri the Shekinsh's presence. Therefore also one must pursue and nun afer the siser sand "uy him fora good price, in order that the Als of sin muy be purged away from him and the spirit of impariy, the emanation of the "other side", be subdued. He who succeeds i redeeming such a sioner can justly consider himadf the "sreator" of the renewed and quickened soul, ie An 1280) "Fenustan (Ex00Us) 365 and such am act is the greatest prs (of God) imaginable. andi exats the glory ofthe Holy One blesed be He, more than any other circumstance or deed imaginable. Why bo? Tecaue by his ation in tuming the sinner fom wickedness he helps to bring into subjection the "ther side". Therefore itsays of Saron:""And he toned many rom ea (MaL U6) and hence, "My covenant was ith him Le and. poae"™ (ite. §). See no. He who Seeks a sinner takes him by the Jhand si induces hn to pve up his evil way, such # ae fs clevated a2 sone other can be, yes, even ith three particular deer, namely by his ening the "other se" Ww bo sibucd, by snugsifing the lary of the Holy One, fd by autaning though the mer of hs good wath, she 'ery equilbrium athe worlds both the upper and the ames spheres Coneerning auch aman iin wsittns "My covenant iets if and prac," He willbe worthy to 08 his Gildcenechiden; he ts worthy (ony ths world and the 'wort to come, and none of the loc of jeden bal 'tain any poter whatever ove hm to ehasive him, ether in this word o in the world to come. He wil passthrough {ele gates (oF the frmamen), and none will hinder im Gare ih 8 es wi: Heese mi 'ath, the generation ofthe upright sl Hesse is rigteonssendurth fr eve. Uno the 'ightcous there aracth light in the derkne" (Ps exh 3-4) Min a certsin Upper Chamber there are three colors which fuim in one fame. 'The flame emanates from the South, which she Right Side, The dree mysterious cols 'whieh compose this fame procead in tree separte dee tien: one gore upward, one dwn, and ne Acker appear ing and dnappecring when the sun shines. The estou Which 'aces in the fat appear, Tein of 4 whitencos more heating chan nay knows: e cote ini the ame aa a lide absorbed ines it, though without losing ite identity. Treats upon the top f that Chamber, znd wien the Ire ites enter the eyoagasuen and pray) a4 son ax they aru aarived ar the end of the Gaui (Retention) prayer namely, at the wards, "Blsted art 'That, O Lard ho redeemet Tere!" and gn stright onto the Abidah pres sti sue zouan i [athrage the white and tacentexlour descends upon the Wop ofthe {Chamber and weaves a row of the prayers of the peoples and herald rey iy the Flevenly courte and. roca "ened are oly people for that ye perform (cae) god (1) before the fice the Holy Ove, Bese be He his Fe the inner significance of the words, "have done what = 3), gamely, that connected ly his devotions "Rederapton" ith jer" Far wlen the paving people have feached the words "priest the supreme God (inthe lst hymn before the "Kighicen Benedistons") and the white bright- ness rest, a8 we have sig, upon the top of that Chamber, the Zadéit is roused vo pin the appropriate Place ih love tui joysand all the "iby" are united the higher withthe fcr and all the el tnd gow oth divine superar, and al are unite Righaove whe ix deignaed "Good, ae tf writen, *Say eto the righteous that he i god" (Ie. tH, 10) And He ites them all nthe silence of eee joss andl kiss of friendship: and eventing Is united in the Chamber. Ant when the worshippers arrive atthe prayer "Grant abundart peace" (atthe end of the "Eighteen enedietons"), the "ver thc goes et of den" dos his serie in thi Asem biyand ll me ik eave rom the King, nnobumantsing rorany other sented thing may terse be oun tha Presence, nr may any petonary prayers be paved hem, (1399) bi 'one mist "ll tipon the countenance" (say prayers) Why ? Because thet dine is the te lf service, and every being that dwells upon the earth muse and stashed hore hie Lord, covering his face in great sive, and let his soul join the serine ofthe soula which ave contained ie that Chamber. Then the colour which descends hovers ever the lower part af the Aesembiy, and anvther herald appears, like unto the fit, and he eves with a lod voice: "Ye upper and lover beings! Bring witness of bin who, by reclaiming sinners becomes a 'maker of soul', that he deserves to be crowned and is worthy to enter now into the presence of the King and the Matrona, because the "Herea sunset For the Sei, Yer or Zadith 1203) 'TEKEMAH (FxoDUS) 37 King and the Matrona enquire after tim !"'Then two wit. estes who are among the numberof the "eyes of the Lord which rus toand fro hrough the whole each" (Zech. 1¥, 10) and who stand behind the curtain, emerge therefrom and saving: "We tesify indeed for that man" Blessed is his lot, for on his account his father shall be blessed and 'remembered into good, because he has rere souls in the rarthly sphere—souls even of sinners who had been exptured by the "other side", 'Thes is the glory of the Holy One exalted in perfect joy. 'Then an angel appears who is the 'orekeeper of the edlestal figures of the rignteus and this, angel's tue is Jehudiam because of his office ("over the people of the Jews") and he ia crowned with a eros which ie engraven the Holy Name. 'The Holy One maker bir a sign and he comes orwamd, bearing the image of the man whe hat reclaimed soul of sinners, and pl the King-anl the Mstrana. And I bring heaven witness that at that momest they deliver to him that figure for there is no rightevus person in the world whose image i ot engraved in heaven under the authority of that angel Seventy keys also are delivered into hie hand—beys of all the tressuresof the Lord, Then the King Mesis that image all the blesings wherewith He blesed Abrahim when he reclaimed the souls of sinners, Then the Holy One, blessed bbe He, gives sign to four groups of supernal bangs, who take that image and show it seventy hidden worlds of which fone are worthy except those who have recused the souls of singers. If only the sons of men knew and perceived what evans follow the endexwoure of the righteous 10 me ners they would aesurety run after ther with the aime frdoue with which they run afte life ise A poor ran's hhenefactor enn many good things, many superna treasures bheeaute he helps hiro exist: but even he cannot be co pared to him who eadeavoure to sive the soul ofa sinner. For the latter causes the breaking ofthe power of the "other "ide", ofthe "other gods; he is the cause ofthe Holy One's cxaltation on His 'Throne of Glory. He gives the sinner a 'new soul. Happy indeed is his lor! "The second culour, which 1s both hidden a reveled,

8'we zonan ttt iagetap
in its fll por at the moment when the nadie 'Reserved a the Kedushah (Suneus the Onder of Prayer for tha 4 the amatfearion which the ehildten oF Israel Ironounce over and above Whose uttered by the speraal Engrs whose associates they are Tae cour shots af al ihe une thas nel ate prommindig ta santa ide teed eres eon seangele wc etieriile Groie lle GOU a ibem Se ret penance thew for shove: Then «Nea epoars end pric 'laud pacer "Va. vio we abere sal'ye whe ae bao, Feral auch ob a haughty hems tthe ett Frsve ar tape thet man root he halen thi wo in 'erp a bis knowlege ef the "Praks oly nthe fare eri ie the pride of lenin porated. Ty thin Kiduchah ve mist be on guard and hie our knowledge in quienes srr oeacent ree Cun i cad EH ee co Tany with the angle? In ane of these we pase thee ef= Ene angels an! fr this they perm uo pas chroagt the ter eis Abo we recite it [rapl] in te toy nguage {Uterren; fortis reason, to, they peri sto pase gh the Hesventy goers andy means OF the net serctiestion 'we ener ints Higher gate Ts might Be ail that we Gecrve the angel by ths prasing the Butts deepen i perifiaite,for he bessenly anges are hue than We, Seis earner stad were renova ae a ete enemies we wu init Baca WEN then thoy Fees coset 'iyo aod she ony] fe aly et ose Ke Sol so be preerted from comings completion through boi the upper tod er upharl at cue and the ache fil horse iso al baka osaar ale Jnsnsnte iolo thatthe lary' of the Holy One, blond he THe, may be eaten all Reapheres 'The Ketibal which comes ithe end sin Arum un this maybe recited even tyra maviusl—tha i prtaely— the Herew won "the Aaah eh occu ithe py, "Ara redeem sal Bo By ming th Arr Ph Rea ce dieon Ehime ahs nl he Keka the a Tn he (evr "Anke Fecnr stal ere es 2" rrRvMatt (kx00U8) 369 Kedushah proper, which is a Hebiew, rust only be ected in e congregation of ten persona or more, because the Shekinah nites Hemel? with the holy teogue, and all -amotifcations wth which the Shekioah ie connected car be 'utered only in the presence af at less ten peraine, for i 'written: "And I shall he sanctified inthe midst ofthe eile dren of Fsrul" (Ley. au, 32). The term "childrer of letze!" further implies that sucha sanctifcation must be inthe toly tongue, which is Tsae's the other nations speaking other Jangeages. Itay be objected: "Why, then, must the Kedah, whieh it in Aramaic, be rected only iv the presence of ten persons?" he ansver ig thatthe sanctification expressed in the adds is unlite the sanctification of the thnce-repested "Holy, Holy, Holy", for this prayer, the Kuddsh, ascends Jc all sides and all spheres oth above and below, and to every side of Faith and breaks down iron walls and weighty 'seals and all the shells? and defences of evil, so that By ite 'merits the glory of the Holy One, blesed be Le, more realy eralted than through any ether prayer, becouse ik cause the pone of the "other sive" tu wane and is empire to-desline; and therefore it must be sad in Aram, which i the language of the "other side", and one should respond iva oud vice and with a fim spite! "Ammen, May Hie great Name be bles". inorder thatthe poer of the "ether sie! may he qeelied and the Haly One he exalted in His alory above all things. And when the power of the "other side" isthus vanquished end broken by the power of holizess, espresacd in the Kaalish, then the Holy One is exates in gghry and remembers His chien, and remembers His 'Name. So because of His exaltation this praver mast be recited in the presence of ton. Blested far ever is the holy people to whem the Holy One gave the ly Tora in onder that they might be made worthy, by her aid, ofthe world to come' "Vien R. Simeon turned to the companions and said: "Ye are worthy ofthe work! to ome; therefore, Desai We ve 'begun to discourse upon matters coocesned with the Crown 'of the supernal Kingdom, I shall continue to speah on your Ne the Seth The Arh

3sue gona rayagee
'pha in regard the sate ubjet and che Holy One wll scaedly reward you in the sphere of that Kingslom, And the bret of our motte wil acend ints hesven af 30 Yourselves had steed vp thee Words Then be eontinuedy Sing Of THEM: GOLD AND SILYEE AND WRASS, 'This vene poles both w the higher side, the side of botnet, and the Tower, the "ther" side. Observe that when the Ioby Ope create the word, He began to create from the side of silver, that is, Mere, which is the right side, because that fiver was above; bu in the work of the Tabernacle, wich teas but acordirg ot protrype (he universe), Te Dean is Centon fee the eh sie ou toe pice wo gh side, bee te "Tabet ws Ho the et "Ita writen: Mocning. and cvering: and at nwo wil since aa oh We kes fered on a thie vere Te speaks of three erasons for fryer and the companions Rave imerprted the siniisnce Df the three timer in the following ay. "Evening inthe Imireor which hes no radiance, "orang" the radant 'mirror, while "neon" is symbole of 3 place which should prepery be called "darknes hecaveitadjcins the evening, baly itis desgratal by the very opposite by acentsneleganes of guage, just a, on ecasion, lack [324] sealed whi while sometimes white called black; we rea, for istance, of Mose wife tht she was black (Num. Xt, 1), and Israel fre compared w the Aetiopias (Ames i, 7). The evening prayer is not obligatory, and there is no feed ime for it ecaue theevening is inflcnoc by the "other side hich kw uy iT isa ty pn 'Serf used to be bunt. the alice in the tering, Foe te Genesio a poner sae a Bate and have sway by night receive their nourishment 'may be sid, have we net heen taht that the messengers of the "aber sie of the spt afar bad by rghit no power inthe Holy Land ard ify this means the Taras Were to rouse them, would they not he dbing romething forbidden? The answer would be thet the smoke of those 1304] 'TenMAn (sxoDUs) a7 parts was want to ascend, nt asthe smoke of other sacrifices, which did sscend in a straight line heaverwenrd: for these fumes rose and dispersed into a cavern in the North. where vel all the hosts ofenl spt ard when the smoke aoe, as we have sid ast Hosted upwardin crooked line towards that place, all thove malevolent beings weuld feed on it and so would remain where hey wete, Gpersing nat thraoghout the earth, One particule eil spit was appointed over the others in that northerly cavern: his same was Synegoria, and when the smoke began to ascend erockedly ast Grae nee, fe and sity thousand mysads of other spirits would fise upto meet itn dee to imbibe rauestment therefrom. 'They would ound within their cavern and then pass dca' the deoe called "eri (it. dflement). Tis o this door that there isan allusion i the words, "I ye walk contumaciously {in keri) wow me, then will Taleo walk centumaciouniy unt you" Le. axvtt, 2433): that nthe wrath snd anger wich ome out from that doe ciled Ken will he wrezked on those 'who valk eontumaciously, These are the spiris who roan about by night. When the souls of the righteous emerge from the earth into the upper spuces in order to ascend heaved, these same spirits also appear and contend with them, in order to prevent them from reaching and entering 'ther heavenly habitation and rest. And, indeed, they bar the way tall sve only the soul ef the most supreme stn Usbich break throagh ail frmargenis end ethers unl they teach the highest sphere. The dersniae hosts speak ying woods to the children of men, dings themocves ia other orm, and seducing them til they df themselves. But at the time when the linibe and the fat of the offerings were bum, the smeke provided them » fill repat ofthe Kind 'suited tothe station, and being busy with this they forgot to 'ome forth and roum about the Holy Lan. Now the eveaine raves, a Thave sti, isnot cbligatory, because these bands 'f demons participate in the dominion ofthe night, aed only Jacob was able ty £x it, Hovtever, although the evening prayer is not legally obligaory, yet it hus a protective Lig, abecncy, fie" Petaes crotin fr Sonor (on omg), "bts a 'rue zoman cin ss0430b influence agains the wrrors of the night against the ear of Gehenna, for at night the wicked reeeive a punishment slouble that which is enccwted upon them by day. Therefore the Tanacliter introduce the evening prayer for weekdays svth the vernn: "Arad he it merifoh, he forgiveth inigaity, 'nd destroyeh not: yea, ran a tine he torneth his anger aay, and dath not sir up all bie wrath (Be ueevi, 28) "This ie recited hecanse af the fear of Gehenna, Hut on 'Sabbath when there no fear ofthe punsheent of Gehennt 'nor af any judgement one may not recite these verses lest he thus avaten the evil spnts, causing them to appear and Ihecome active. To counteract the Fear of the accuser and shnierer of souls ve concude the Haskkibera prayer (Cause us, 0 Lord, to ie down in peace") with the word: 'lewsed art 'Thou, © Lord, who guardest 'Thy people Israel for ever, Amen", To counteract the fear of the many devils and accisers which are present in the night and have 'power 10 injure anyone who leaves his house at that time, Wwe sty: "Guard our going ou and our coming in unto Iie and unto peace." From the fae ofall these things ne deliver in trust our bodies, souls ard spirits uo Heaven above; to the Supermal 'vi pirite now that there are no esrifoes to beep them st bay. At midnight, when the noth wind awakens, i beats agieat all the abides of those malevolent spit, cracking in twain agiganic mighty rock, the strnghold of the "other side, and rushes about everywhere beth above and belo and al 1398] the evil demons return tatheie places, for the power i then broken and they have no influence. 'Then the Hioly One, blesied be He, enters the Garden of Eden to hhavejoyous fellowship with the righteous, ax hasbeen celted before. When mioraing cores, the light of the lamp which rules the midnight hours hides before the light of the day. "Phe merning has now full sway and domiion and the reign 'of the mgt & past. "This the morning of prinseva igh the moming whieh sheds Denefcence throughout all th worlds, From it all celestial and terrestrial beings imbibe seb] "Teauwait (FxonU8) a nourishment. It waters the Carden with sipermal dows. Tr guards the whole Univene. Here isa mystery which ix feniruted t "those who know the measies" of things tual, He who hist stout on a journey in the morning should seat break of da ard st s certain specially ordained 'moment turn and look towards the eat. He wl then heal

2kindof les which break throug the surface ofthe sy,
Some ascending and some descending. These are fished font from those Teters wih which the hesvens andthe eat were created, If the matcher cogsizant of the mstery ofthe eters which orm the myst Holy Name of for) -t¥9 levers andif he should in ths hour be mindful of tem with dleyout intent, witha loving Dear, shen will he bebo in {he luminous heavens Yous, thee pan the ight sce and tice upen tele; asothice aus, whichascend anddescend fn park in the frmarent. These ae the number ofthe ial ener of the words ofthe priealybleasing. He should {hea ay hic morsng payers and wt forth ap hisjourney, beentse, verily, the Shekinah Herclf ocr before hint happy ie his lot | When morning arrives, a mysterious pillar sppears ithe South inthar portion athe Remament benesth 'hich the Garden of Fen i see 2 dierent pilar fom the one which & ia the mids of the Garden, 'The pillar set in the South shes with the brightness of thse colour, purple-woven, On tat ilar there branch, on which three bids sit chipiog hymns of praise, One besins:* Hallelujah! Praise, Oye servants ofthe Lont, praise the Name of the Lard" The second then takes up the chant thus: "Mesed be the Name of the Lord fem this time forth and forevermore" Thenthe third sings: "From the sing of therua until the gong dain of thesame he Lares Name Isto be praised" (Ps, ext (3). Then Berl procs Svrepare yauretes, © ye superal sis, who ang praises to your Lard Prepare yours forthe paving of the ay, when ay separates fall ory igh Happy & te oe Ut in who aes ashe morning fae the praise of the oe rich hay engromehan inthe ret watchon" "Then i is Tine for merning prayer "Ie je wrttens "The burden of Duma. He eallth 10 a spur zoman 111 [rgob-vge ine out of Seir, Watchman, what of the aight ? Watchman, 'whatof thenight ?'The watchman atid, The morning cometh, find alse the night: If ye wil inquire, inquire ys: return, 1), This verse hat heen explained in refers Scie (ie, Edom Rome), [srl aay tothe Holy One: "Watchman, what ofthe night 2" meaning, "What wll become of us in this exile, which is ike the dark ress of night *" Says the watchrnan, namely, the Holy One: "The morning hsth come once (in the Egyptian etile) when 'Lmade My light to shine usto you, when 1 iberated you, 'wes T oetaited you for My service, when I gave you the "Torah in order shat you mightachiere eternal if, but ye have fortaten My Torah, and therefore came so the "night" 'of this present enle I ye wil inquire from "the book ofthe Lard" (thd. recy, 16) and read thersin, ye will find there the reson and eause of your exile and the means of redemp- tion. If you s9 inquire there, the Book wil call upen you, "Return with a perfect repentance and come neat to Me™" 'A more esoteric explanation is as follows. First in regard to the word "burden", it should be noted that there were six gtades in the divine revelation tothe prophets: "appear ance" (wate), "vision" (iason), "revelation" (hesyom), Smpect™ (laut), "word, and "burden" The fist five 'aipeets are all like unto the vision of ene wha behota « 'election of light from bebind a wall, and some of them are 'the vision of one who aees the light of dhe sun throw 4 lantern. Bur "burden" signifies that the Tight came with 'reat dificult, and was barely revealed. Here it vas even a "harden of silence" (dumah), for which ao words ould be found. *He calleh to me from Sei." Te does not s3y who calleth whom—whether the Holy One ells to the prophet, for the prophes to the Holy One. But there can be no doubt that the prophecy Pints atthe secret of faith, and that the faithful prepher is recording how the woice of the mystic object of faith called tw him, wits "He ealleth to me out of Scie" [s51a} Sirsilarly t aya elsewhere: "And he come up ont of Sale to ther" (Det. ext, 2), not fo Ser, the texsan heing-that the mystic abjet of Faith i contsined grades within grides, cach more recandite than the other 4310) 'yenuwan (exoD05) os shell within shell, brain within brain, We have veered ta this fac in regacd to the vision of Exetel: "A whilvind 'ame out of the Nor, a great ebudy and a fire inolding isl, and a brightness was about i, apd ut ofthe midst thereof as the colour of amb, out ofthe midst ofthe ie 'Aso out of the midst there the Gkenes ef our ling 'returs (Usek., 9-5) Grades within grade, ase have Sd te aie a he tly Ob, bed be He revedledImelf to Torch "Hecamse from Sinai" thie was 'the eso bdden grade of revelation; "Hl rae up from Sac 'ysto them"—this was «second, a mre open seveltion, the 'ell nearest to the brn: "He shined foe from Maurt ra ie wil anti spec of can Then fe came with ten thousands of haly Deings" (ch Dei). i the highs pra, tht although We reveded Himself mall these grads, yet the commensemert 'tthe feyelaton was fom the place which isthe ror ofall tw wt, "the thousands of holy beings"™—the last supernal fra, So hers, "Set" is the grade ceaving tthe bikes, the ale of ight. Te is weten: "Watchman, what Of the eight (layla)? Watchman what ofthe right (lai 2" What ie the Aiferenee between lslah and fal? They ae ove and the same, only in one part of the night the "other side" reigns and inthe ether ithas no such sway'"Tail" requires guarding, ter hé a the end ti the early par 'of the night before midnight, "te night lal) of vatchings" (Ex, xt); from midnight on itis "layla (ef Ps coxa, 13). "The watchman" here is Metatroo, who said: "The morn fing cometh'*—the morning prayer which rules the night, Oye must not suppose that it comes by itself, the make boeing ae separated from the fona, for it say, "And alo the might" nut ao, for they are perpetually together and are never separated. And the voice prochimed thie: "The morning cometh and also the night." "Beth are prepared for 'you. From now en if'ye would pray your prayers, in suppl 'ation before the Holy Kingda 20, Return to your Lord, and come!" Even a6 a father is prepared to receive his 'prodigal children and to have mercy oa them, the Holy One, a7 site zonan [gregh 'cening an night, alls wnt His ehieren, saying: "Come F* 'Happy isthe holy people whexe ore secs them and beckons them to come uate Hin, Because of that honouring and fayous the holy people rust unite and comme to the Syne igogue; and be who comes first unites himoclf wil the Shekitah ie ane bond. Indeed, blesed is he who is found First in the Synagogue, for he stands in the grade of "Right- cous" along vith the very Sbobingh Hervell. This i the Inner mearong ofthe words, "These who week me early will Find me" (Prov. 11, #7). Ts indeed reaches a high degree. Bus, i may be objected we have been taught that when the Hely Gee, blessed be He, enters 2 Synagogue and find there lose than the ten requisite rale persons, He ix angry: hom, then, canst thou say that the ane who comes is it united with the Shekinsh snd isin the grade of "Righteous" ? 'The fillowing parable will explain. A King issued an onder to the eitizens of his capital, to medt him one and all at certain place and ata certain time, While the rest were stil making ready, one Fastened to present hinself at the appointed plac. Then the Kingcameand found hin wating Hie asked him where the rest ofthe citizens were. The man answered: "My Lord King, 1, as thow seest, have arived First, but my fellaw-townsmren are xpon the read and will soon te here as wll, acconding to Your Majesty's command". "This pleased the King, and he ewteredtnto conversstion with the man and teeame quite friendly with him. Tn the mean- time {r318] the others arnved and the King received them graciously and sent them ayay in peace. Now had no man heen swift and prompt obey the command of hisford and

19inform him ofthe near approach of his neighbours, would
'nov the Ring have been much wrotk ? Similarly, when the 'Shekinal comes and finds ithe Symgogue one person who has aurved thee before anyone esc, i 0 Her even as "he all were indeed presen, for the Holy Shckinad joie 'company with hin and together they wait for the others to 'comme, that the prayers may be atarte She becumes clvely acqutinted with him, and promotes him ty the grade of "Rightamia", Dur if ro. woe had come jn time, ahe would have said, "Why; when T came, was there no) man 2 (la, "Testiwat (rxoous) a7 thet it doesnot say "tere Were no fen mea," bt no man', meaning, "There wat na one man waiting to unite himelf wish Me and become My corspanion a Feiend, the a "man of Ged! im the grade of Rightose." Moroiver if one day the favaured man. mising, She greatly concerned, and mates inquires boat him, asi frst: "Who ie among jou that fesreth the Lash, that theyeth the voice of his sewant =. 2" (Inu t 10). As we hare poiated wut, "His servant" is Mettron, who cals fom Scr" to ment repent and pry. 'Therefore, we have he wo comes early to the Synagarue ments the trace "Wighteous". 'When morning comes and the congregation is assembled inthe Synagogue, service must begin with hy. and pales af David. We have already made cear thatthe purpose of the lcurgy is to stir up Merey and Lovngkindness both in the higher and lower rage, to bring into being redemptive acs, and toavaken joy; and this wasthe exential signcance ofthe Levtic service, namely to awaken love and joy above by meats of song and prase. Woe unto him who engages in conversation of x wear nature tn the Synagoave, fore fauses separation, be weakens the Faith. Woe unto him, for Ihe has no part in the God of Ire, since by his nck of ae Defore te Divine Prescice he as mach as denies the rity 'heref, conteming te influence ofthe power which comes from above. For wien Israelis oscupied with the singing of palms and hymns of praise and with prayer, three groups 'faupemal angels aby aasemble. One consist of holy beings 'who praise Hint inthe day-tine—for there re also those Who praise Hi at night—in company with the Tsactes, the second group consiste of thove holy angels who ae lways prosert in the mult of Tach at every Sach, an 'ho have aay' ver al those eelestial beings who are rained Tara's sanctification hero below: the third extend hoxt is composed of those "vigine" whose ofce i to be mids Thenour to the Shekinah, and fo prepare Hr to meet the King. 'These are the meet supreme groupe of angele, who in the worshippers im thee singing of te Pare of King. David. When the lattes hive ended their singing of the

8Tur roman ur [yibagee
Psalms of Davi, they sing the song of Moves ("The Song of the Sea"), Why do the Pealms of David core befare the 'Song of the Sea? Deco not the "writen 'Torah (the erat) ka reedane cf Oral Laan rn of the Racy oe era wgeiieres aie ite shove all other hymns and because the Community of Israel 'cannot be perfected except by means ofthe witten Torah, must be recited in cloe proximity to the prayer ssid wher seated, At the hour wher the Song of the Set it recited the Community of Istae is crowned with the erowa 'wherewith the Holy One, in the time that isto be, will erowa the King Messiah. That crown engraved with Holy 'Names those same Names which gittered as crowns of firs 'upon the head of the Holy One Himeelf on the day tien Tsrocl crussed the Sea aie Phurash and his hosts were rowned therein. Therefore that sony must be rested with 'special devowtnoss, and he who i able to recite this hymn in the prosent werld will be found worthy to behold King Meatiah in the hoa of His crowning and to sing then this song of redemption, All this ie beyond dispute. "When the Fishtabuk hymn is reached, the Holy One takes this crows and set it before Him, and the Community of Isrel prepares herself 10 mest her King, She must be attended by the thirteen attributes of the Divine Meroy 'wherewith she is blessed. These are the thirteen aspects of prise, enumerated during the course of that hymn: song, prase; hymn and palm; strength and dominon; vet, power and greatness; adoration and glory; holiness—these together wake twelve, end unto these is added Malkath— sovereignty—whieh isthe thirteenth, and whose office i 1 unite all the retin one bond, for it (Soversignty) reciven "easinge from the others. Because ofthese thing® the wor sper mut concentrate his whole mind wpen these thiieen stunutes, and he careful not to distur thie nared unity iby conversing between the Fines of the hymn. Anjane who. should xo daturb that arity by secular talk enuses 2 flame to emerge fom under the wings of the Cherubim, which cries out with mighty voice: "Here is a man who has ext agze-tg3a]_——_reswweait (rons) 9 short the prac of the Holy Ore's majesty! Let him be Inimslf eu shor, that he should a bed the glorie majesty ofthe Fly King " aeit i writen: "And weet not the majesty of the Lord (Isa. xt 10) For thse thirteen atibutes are the majesty ofthe Lord. From then on He is 'he God to whory thanksivings are dix" (apart of the bore hymn) He is the supernal King to whom perfect peace belongs; forall these prises come from the Com- frunty of lead) bere below, a "song of songs" dreced toyards "Solomon" (Shelomel), namely to the King 'whom peace (salem) beings, "Then follows the Yoser benedcton: "lsd art 'Thou «who formest gh, and ctestoa all tinge, che Inia item af the nondnof one vers of which contain the eventy~ Ato letersof the Alphabet, th sal tra that for there small of which the eral onea represent the Disine actity th the ower ote and the Lge ones the world to come. (3301, "itis written: "And she (the Shunamite) sid unvo her Ihasband, Behold now, Tkiow that tha isan holy ean of God which passeth by 1 contngally. Let us mabe a litle chamber en the wall, and let us st Defire him 3 bed ad a table, and a stool, and a canclesick" (2 Kings 1, 9, 10). Here' ye have n'slison to the order of prayer. "Behold tno, know rele to the conceriraion ek mind éunng Dayer,thathe ssn Bly mn of God relersto thesupernal World which siteth upon its 'Throne of Glory and from Irbence emasae all snctitcations and which sancti all rors; "paneth by vs continually" with the sanaifexton 'whcccnith the words abere ars roiabed, he abo sanction Usherebsioy, for ther cin bono completion of the eae tian above Without sanctifestion helo, a in writen: Tahal he sameified in the midst of the chieen of Teal" (Lex. ext 32), Therefore, ts make litle chamber" Jer ue haveanondeted service at at forthe Shekinah, ho is called "wall avin the verse, "And Hlerekiah turned bis face to the wal" (sa. 20.it, 2). This stay created by out 'prayers and praises consists ofa bes, a table, a stool, and 2 fandleick, By our evening prayers we provide Hee with « Be we oman tit Dugeay3b bed; by our hymn of praive and by reciting the section of the sactifce inthe morning we provide Her with «table. By the morning prayers, which are said iting, and with the he Divine Unity (the Sheta), we provide ol; and by means of those prayers which mact ding ('Almidah) and ofthe Kaudishand Kedushah 'prayers and beneditions we proside Her with a candlestick essed i the man who this endeavours daily te sive hospitality to the Holy One. Besied is he inthis world and Hleted shall he be in the world to come. For these four 'groups of pravers equip the Shekinah with beauty, joy and laste, to greet Her Spouse with debight and ecstasy day by day, throagh the worship of the holy people. 'The "bed" was given t0 Jacob to prepare, therefore he ordered che vening prayer) the "Table" was prepared by King Dasid fn the Praims whieh he wrote ("Tt Iefore me" (Ps, xxl, $)}; the Abraham, ehroogh his close ueion with the Lord, wherewith he benefited the souln ofall the sone of men. 'The candlestick [i334] war prepared by Teac, who sanctified the Name of the lay One firs the eyes ofthe whole world, and lighted the siperal light in thit sanetiscation. 'Therefore the Holy People mast direct its mind towards the supernal world, nd prepare for the Locd of the Huse a bed, a tabla stl, and

4candlestick, in order that periection and harmony may
reign undisturbed every dey, both above and el 'Ae the time when Israelis proclaiming the unity—the mystery coneained in the Shema—with a perfect intention, light comes forth from the hidden supernal world, which divas ino severny igh, and those seventy Hight ato the seventy luminous branches of the Tree of Lie. Then the 'Tece and all the other wees af the Garden of Eden emit wert odours and praise thelr Lord, for Matrona preparee Hersdlf to enter under 'anopy, them (0 unite herself with her Spouse) and all the 'perral potencies unite in one longing and one will to be unieed in perfect union, withoatsny separation soever 'Then the Spouse makes ready likewise to enter the Canopy in ord to unite Himself with the Matrona, 'Therefore we prochins as38) renvwan (#x00U5) sit Joualy: "Hear, 0 tarel; prepare thyself, for thy Husband fio come to recive thee." And abo we sy: "The Lon our 'one, hich signin the the twa ace ® pefest and glorious union, without any 'As t00n athe Forcier 3), "The Lord ix One, to aroun the se epee tenes unite 'ach with each and ascend in one ardour of lave and deste "The symbol of this isthe letter Vau (becanse its namerical alu is) when it stands alone without being joined ay 'other ltr, Then the Matrona makes herself ready with ov, and ars art with dla, and Ilr atendant acon

3He, an silence She enunters her Spouse;
ad Her bandras procm, "Bleed be the Saree he Glory of His Kingdom forever andl eves." 'These words are 'sid in a-whisper, for 9 she must be introduced to her Spouse, Bessed isthe people which perceives these things, 'ordering ee wit this mystery of the Faith At the 'Spouse io united with the Natrona # fers comes fonh fem the south, en 'Awaken, © ye supemal host, and unfurl the banners of love in horour of your Loed 1" Then one ofthe leader of the Cleaial array—he wthoee name is Boel (God is in him) — stands forth, andin hishandsare fourkers which he obtained 'one from each ofthe four earners ofthe earth One key has 'upon it the sige ofthe letter Yod engraved; the second the leer Zé; and the third the leer Va and these three keys hr lays beneath the boughs af the Tree of Life, Then thse three ecomeone, Then the fourth and lst Ke, which bears upon it the second letter Hé joins the three which have become one. Andal the angelichostsenter by means of those Says ino the Garden of Eden, where with ene veice they proclin the Divine unity atthe selfs momen ab itis proclaimed here below. Thea the Shelioah, the Bride is Snducted tothe Palace ofthe King, Her Wridegeoom, for 'ov Hle stands complete in all Hie nupernal goednenound can 'tepply Her with all that She nesds. 'Thus her atiendante fring Heri unto Him i sence. Why in silence ? In order at no "stranger" (evil potencies) should participate in her joy. As He united Himself above according to sx aspects, 3h THE LOHAR U1 (33-342 '3 also She unites Herself below according to six other Aspects so thatthe oneness may be completed, [134] both above and below, a8 i i writen: "The Lord will be One, and his Name One" (Zech, x1, 9): Six words abowe—Shema Inrad YHV loner YHIVHE chad, coresponding 10 the sig aspects, and six words below-—bara shem febo malty eolem wand (Blessed be the Name, et.) —cartesponing 10 the six other aspect The Lord is one aboveyand His Nine ie One belo eel hich stil hue power under the prevent dispensation; bot in he future (Mestnsc Age) when the "evil eye" will ave cate Yo exist and wil hve dominion whstoreer cover this world then 6 shall proclaim the Divine Unity 'and it ul accomplitent openly and ins lad voice At present, asthe "other side" ill deaves 10 the Shekinab, She's not entirely One, and thegefore, although even in this present tine we prelim the unity, ve 639 ileaty symbole fang it by the letters ofthe word ra'ed (evr), which ate equivalent by certain permutations to thove ef the word chad (ene) Tustin the time tat isto be, when that other sie hall be remved from the Shekiah and passavay fem the werd, then shall that unity te posta openly. When She ete the canopy and is united withthe Supers King, then we 'ake he joy of the Right and ofthe Left as ic write "thou shat love the Lod thy God wi allay hear ete — that, without any fer or reboting, beac the "her side" comes not near and hus no power here: Bat whit Hee servants are bringing Here the king they et hep pret tnd solemn silences OF thin Jacob is symbol death, when he was about t apeak of the "end of days" {and the Shia lef him) he esd to hi ene "Perchance remestinieattichel to mero my iced? Bathe rpied: "Nay. thee is no such sain, nor ay ful fan own heat is possessed aly by the Ore, and a for ay—we have no contact with the 'other side' oF any of ite ex minions: on thecontrary we, ke thyself are uited withthe [Ring ne, snc ll qu wil and intent hasbeen to seperate from the 'other wide" Then Jacob stds "Blessed be the agye-ry8]—renuwean (nxooes) 38 Name of the glory of is Kingdom for ever and ever." Ta 'hat hour Jacob and bis sore became fora pace, a8 wore, Tiving porvaie bere on earth of the Shekioah HevelE, Jac sabolned the six sides of the supernal world wa single Thole, and hie sone were chaped to the Uhenesa of the aie aspects at manifested inthe lower work, Now he dested reveal to them certain "end", for, ax we have pointed out ewer, there i one "en of days" hes heroin), which referstothe Holy Kingdom, he mystery of Fath the mycery of the King of Heaven; and another "end of days" (Are they), [1349] which i the mystery ofthe Guilty King, the "other King", ruler ofthe powers of darkness, and hat nd is called "the end of all sh". Now when Jace per 'ved that the Shekinah was withdrawing fron. him he 'questioned his ons, a5 we have pointed out, And as Jacob and his sons proclaimed the union of the world sbove and the world below, s0 abo must we, Blessed is he who concen= trates hs mind ara wif, with true humility and longing, 'upon this mystery. Blesed is he in this world and bissed stall he be in the world to came Suid R. Nannnuna the 'Ancient; "This stising up of the unity has indeed heen 'ighuly and justly expounded, ard that which we have just 'now hard in indeed ery trac: an in the Forure time these Words which we have now sttered will tnd before the 'Ancient of Bays and in no wite be abached" He then began to expound this pateage follows. * "They shall take Mea herve offering" Here we have displayed an inclusive union ofthe above wit the below, for it dacs not say "They shall uke a heave offering". but "They shall take Me a heave offering", which denotes a fusion of the upper with the lower spheres? "On the part of eveeyone Whose heart's willing ye should take my heave offering." "The words "an the part of" seem at first sight to be super- 'vous, butin elity they contain aderpleson forthe masters 'ofthe esoteric lre. Blessed ae the righteous who have lear how to centre all thee thoughts and desires on the Heaven King. and whoseaspiatinsare direced, not towards the rain and fooish tvs of ths World and its less, but co attching "aaa; Grin tk "i Tih with Hilla

34iin zouan 1 34-1350
themselves whelebeartely to the world above in order to diay down the favour of the Lord Himself from heaven twearth. What is the place whence they receive this favour ? It. holy superna regio, whence emanate all holy wille and deste, This is known a5""every mas, who is identical 'ith the "Righteons the Lord ofthe House, whose love is always diected towards the Matrona, lke a Ausband WO loves his wife abvays, "Whose hear is willing": tha is, His hear goes out 10 Her, and Her heart to Hin. And although their mutual love is oo great that they never separate, yet "ye shull ake fia in My heave offering", meaning, "ye take the Shekinak to dwell with you" 'The Haly One, [ipa vicraiagepeivi inert iy oy Hees hve en (aah paca phe Oe Tos 6 Linc ble seo oral Hy thee ole and bap at ofa howe wh ra er in that cometh be ake why dee yy "elich ye shuld ake fo then tad of fam Ma" Tact the "fom them eter thee to Diss tons or grade Ral Veta the Aner sieged that tom Chester) snes de, rm he spre dense hy the lever My the mietioes spheres the abe of the Reitoa Oot fm where He dans lle to datas to allthe words. tiallone mystery, whch ha foe etre to the we, Happy is thar or! However, stbough they "ake" Here Scoot) they sy do 30 cls when er Spoese specail past permieon and ony i oetrance meh a wilder ar He may be wontiped in love: "Ths razed daly in the corporate Inupl sevies of Isat Oro ther sity cn refer to the 3 euperal tratesgortothe Sesem and Sabbaths Lamouns al the Sine ting Gown AND stuvEe, ANDTARASS, AND BLUE AND PURPLE, AND SCARLET, AND FINE LINEN, AND GOATS" HAI, AND RANS' SEINS DYED RED, AND SEALSKINS, AND. ACACIA WoOD, Goll sjmbolizes New Year's Day, the day 1356) "TeAUMAH (EXODUS) ats 'of "gold", because i is day of judgement and the side Of jedyeeent,aymbelved by yoke, dominates: a fis ten old emeh fm the sari (av, 2) ad be opened fiom the neh" (Jer 2) Silver ie rece alae trade "white a ana" (lou 1 for "ey that day all be alluded tthe powers and prineipel~ ities of the heathen nations, who are devignated "mountaina 'of bras. "He (techie) correeyonus to Passover, which fstablished the domsieance ofthe tre abject of it the puntata sie vd of Egypt eat nears ase lectern van dna aoe peed meee Sept bse. "Redeparple" arganan) in connected wih Pentecost, synboliing the giving af the waten La, cone fing of tre sides. of the Right and of the Let frites: "Ero ha eh hand went aryl ant ten (Dest xs 2). "Seale" (Ua'ath sha i connected rh the Beets day of Ab, aay on which the daughters of Tara aac to walk forth in wen enc. So far ae ole denen have bern enue the eatoyolce 'de Te Dey of Repenasoe? fe linen. goat ha, ss, ine dyed te, sea (aba) shin, cal ood ol fr the light spice forthe aomnting oil and or the incense, ers ad et wel These arene, coreponding to nine days tf Repetones, andthe Day of Atonement complete and fake en dys "fiom all ofthese we tke "the heave ofering of the Lorton each of thee special ass, order hat may Ipsec by oa lb ttl Tah aberoekes by mans ef te bereae, a for, The tir Daye ae but 1 prepartion for he As they are united Bote fa "One, eae le unified tcl tne myer 9f que" fo eonepond otha aber, Toe Holy One te ey who o Gor above, dose nb ke Ha vet Upon he "Frm Sex aoe Dna ment alt,

386'ru zona uit fusseerssb
'Throne of Glory, until She has entered within the mystery of the One in accordance with Mis very casenee of Oneness, tobe the One in One, Ths, as we havesaid isthe significance of the wows: "the Lord is One, and His Name One" Te is the mystery of the Sabbath, which is united with the angatery [1388] ofthe One so tha i maybe the organ of thia Once. "Im the prayer before the entrance of the Sabbath the "Throne of Glery is prepared forthe Holy Heavenly King And when the Sabbath arrives the Shekinah is in perfect nnion with Him and is separated from the "other se" and all the potencies of severe judgement are severed from Her, She being in closest union with the Holy Light and erowned 'sith many crowneby the Holy King, andallthe prinpslives 'of severity end all the lords of judgement fee from Her, and no other domination reigas in any of the world, and her ountenance is ilumined by the superal ight, and she is 'ronaed here below by the Hely People, all of whom are 'invested with rew soils. Thea isthe time for the commence 'meat of prayer, when the worhippers bles Her with joy and -ladness, sayin, "Bless yethe Lord, the Blessed One f (the beginning proper of the Sabbath Eve prayer). Fer the Roly peuple cantor be alowed at this moment to begin with & terse that sugussb judgement, on weekdays, when "Bless receded by "Ard Ie being: merciful, frgiveth Tigulty and destoyeth net, becauae the Shokinah i then sntrely vevered from the mystery of the "other side" and LV the lords of jadgermert have separated thermseles and pasted away fom Her, and he who ronees judgement in the Inwer epheree causes vibration of doom and severity al in the celestial regions, and while this distrbing element i in evidence the Haly Throne cannot crv itself with the 'crown of holiness. Then the lords of judgement who have severed themselves for the time being fom the rest of trestion, hiding therselves away from all eyes ina dep and secret recess at the bottom ofthe sea, are roused return to the eves habitations, and they come back with violence snd fury, so thatthe Holy Sphere, which fequies above all fest and peace for the entrance of the Sabbath, is hard sgghayle]——-tenvman (rxopes) a pres by thee potencies of judgement, So es event that wwe abould mot imagine that She (te Seki is indepen dnt af eu rousing for there iso vibration shore of any ton but is eawed by those which take place inthe midst of Ismael below, 20 we hace aleady pointed ut in conection the exrensinn "in the time sppointed, on nur solemn Feast day": iin not surly feast day, bt our feast day that is tosay wecfrcta morement i the higher spheres by fur prayers. 'Therefore the holy peepe. who are creed 'with holy crowns of souls in order to awaken rest and peace hove, may noc order judgement there, bu, om the contrary, 'most all consciously and with exceeding great ve avaken blessings both shove and below. "The congregation respon: "Bested is the Lord who is blosed forever and ever" 'The expression who is lesa" incicate the steaming of blesings from the scute of ife to the place whence vaue nourishment and bounty for all creatures. And why do. we call this souree "beset? case it sustains and waters "olan te (It forever and eve), which isthe Sabbath eve. In this way besings ae Cratsied wo this "olan eed fry the highest worl, 90 {har Hatin te ul pees, Th in thi becom, "bless represent the ultimate ure whence ll esings munatey "the Lord" ie the centre? of all the superna fides; "wha i Bsn represents the pce of the the fountain of the cistern» providing completion and Dourihiment forall, while reverand ever refem v0 the Word below. which needs thee blessings: the "apo il" Of "bles, the Lord", and "the Bleed One i al for 'his 'lam eae. "Toerfore the whale congreaion has to recte this everyday; buton Sebbath eve must be rected tit special devotion and gladness, in order that the Sabbath maybe fly blesed by the holy people, When they begin to recte this benedition« voices heard nal the Heavens that re anctied by the entrance of the Sabbath "Blessed ae jeshol peopl, for that ye bess an sancifyon earth below, {hac thereby many superna oly hosts 1362) maybe blessed dnd sited above," Blesed are they i this world and Hobe Tip Yo" Heli

388'THE ZOHAK IIL [3360
blesed sre they in the world to come, 'The Fsraelites do not recite this benediction until they are ciowned with the crowns of holy soul, we have said before. Blessed is che peyple who is worthy of them in this word, so tha i may rit them in the world wo come. "This, the plows i the night of conjugal usions, when they are thus emwaed with new souls and new adltioea holy opiit, for, being in a sate of superna holy tranquillity, they may thes eget holy children. "Here oss ie a mystery entruited tothe wiee.At midnight fn this aig the Holy One ie pleased tn enter the Garden which is above. On weekdays at this time He enters the Gorden of Een which is below, in order 1 have joyous 'communion with the righteous who have their abode there; but on Sabbath He enters the Garden above. For on wesk- ddaysall the souls of the righteous abide im the Garden which ison the earth; but on Subbath eve, all those hosts of holy Angels who are appcinted over the Lawer Parade bring up from that rogion the souls which dwell there into the Srma- 'ment which close Wo this Garden, where many holy charts they may escort these souls

10the Paradise above, and bring them before the Throne
of Glory, Whilst these souls are this ascending, other souls are descending in a sinilor manner to become crowns to the holy people below, So their activity proceeds, some rcending and some descending, Do-nct, however, imagine that on this 'ecount the Parndie on earth remeine empty and urtsnanted 'upon the Sabbath. Far from it For, as we have sid, while some toule go, other come, 1 wit, thoes ace who are being 'leaned and purified during the six days of the week, but 'whe are not yet suficiently perfected to beable to abide in Paradise permanently, hut on the Sabbuth ave permitted to enjoy its delights for a space, 0 thar the place in never "This is spmmbokzed by the remeval ard replacing of the "shew bread" (e- Leviieus xxry, 5-0). Arai, do not imagine that when the souls return to thie earthly Para at the end of the Sibbath they find itso overfowing ith other soils that no pace remains for them for their abode hhecomes by some mysterious process much larger, being tybo-a368] —rextstan (rxoous) 3% fewended both in length, wicth und height, so that their presence makes no difference. 'There ate also sorne souls 'which, having ascended to the highest sphere, never come <dowa again, And in addin thers are also thave who ascend and descend continually to crown the holy people. In fact, 'on the Sabbath eve there is a veritable commotion of souls 'coming and going, aseding and descending As for the innumerable holy Chariste which perpetually speed hither and thither, eye can seater behold thern for their radiant 'and plitering aspect | Al the souls sre fll of jey and eager- 'ness to become crowns forthe holy peopl on earth, for the righteous in the lower Parade. At last comes the moment \whien a veice pmchims throughout allthe spheres: "Sancti= fied | Sincified!" 'Then there is peace everywhere, perfect peace, even tothe wicked in Gehenns, andallthe souls crown themselves, some ahove, and some below. On Sabbath, at rwidight, when the wise consumanace thei conjugal uns, atthe time when they are sleeping peacefully in their beds, 'and their souls are eager to ascend and behold the glory of 'the King, the supernal spits with which they crowned 'henseves atthe xincifisaton ofthe Sabbath take those ouls fad bring ther up unto the heights, These souls are there bathed in the spices of Puradse an! lhold all hat is within their espaity to Fehold. Then, when itis time to descend 'again, the eupemal spirits accompany them vail they reach safely their human habitations [2304] Ito incumbent upon the wive 19 rete certain vores calculated to arouse that 'eupernsl holy opinit of the Sabbath coronation, 5, for in= auince: "The spirit of the Lord God is * for the Tord hath anointed me to preach good tidings to the meek; hae hath sent me to bind up the broken-hearted, to proclaim, Tiberty tothe captives et." (Ts, tx), 2); or," Whitherscever the spirit was to go, they went, thither was thee spirit to go; id the wheels were lifted up. over auainst them: for the 'ofthe living creature was in the Wheels (Ezek. 1,20), 'in order thatthe ac of procreation may be effected ina spit 'of Sabbath holiness, through the influence of the supermil Sabbatic spirit! "When B. Hamauna the Ancient used to come oat from

399'rie apHAR Tit [308
the river ona Fda afternoon, he vas want to restate 'on the by and rasing his eves in gladness, he would say that be ait here sm order to Behold the joyous sight of the heavenly anges ascending and descending. At cach aeval ff the Sabah, he sald, mano caught up sno the woe of sous. Happy is he whois avare of the myseres of his Lord | Aad when the Sabbath day self lightens, a spirit oF 'wanqui oy aceeds ough al worlds This Is he signi face of the Paslm (rece on Sabbath msing): "The deacon ell the ploy of God; ane the frames prota his dandiverk "What reat by "Maven" ? Ta heaven it Which the Supemal Name is made valble(same-yin— eaven; show Name). What isthe meaning of the yord ll" (meeprin)? Aomredy wo the nee telling of «tale Fae otherwise I signin tha chy ae ikinined Fora wl theauperal Pint and ancend inthe Name wi is contsined in the Hglt-stram ofthe aperral perfoctoes, 'Tiny Bath and igen of themvavesthoough de ightesing and fasting ofthe Supernal Hook vhey Bghten and ach towande all the wideu which are tached to them, and each apere retain unt ite «Kt of thin ight, fr rom that 'Spphirelie adiance every Hing in the chain derive te ight sind radiance. Foe upon this day (Sablath) the heseens are 'owned and ascend inthe power of the Holy Name mare than om any other day. "His handiwork" isthe auperal Dew which streams fort from al the hidden eons "he wouk of His hands, and His sl-fulfiment wherein He completes and perio Hinelf on this ay more thas pen any ether. This dew "steams down" (mage in the 'Aramaic sense) fom the Head of th King, wil davce of Hewing, the "fimament™ here signifying the Stream issuing from the Cistrn the "River which went out af Eden", which flows earyvards, as she steam of the Supemal ew which leans an ashes fom al sides This "firmament" draws i downward upon + eurent of love and dente, i order that it may water the field of bis and joy at the entrance of the Sabbath. When tht fae pasled Dey stremith down, the whole becomes fall and compete in "Hama ay6b-ry7e] —ramvatan (exonvs) ao its holy eters acting throogh all their Hoty chaune's since all isi 0 4a patho opened oy water aid bs al felow. "Day unto day—one day wo another, ene sini oF sphere unto it fellow. Here Serpture speaks in det cone 'Erving the manner in which the heavens radiate sapphire 'berightnen to that Glory, end he thet *Firmament"'9f the sspernal Dew cxiser the dawanard How of the curent "Day santo day tere speech." Day wrto day, grade unto rade, inorder that the wne should complete elf ia the 'ther, and one be illumined by the other from the lines snd sparing radianee of the Spire which ix relcted by the heavens back to the cent! glory. 'The word yah (tere) can be translated "hasteneth: they hasten to 'atch the fight and the Mashing une from another: 'The word 'OMe (speech indicates the Iters and paths which proceed from the Father! the Mother ard the head which eaves from them, who isthe firstborn Son Aleph symblizs the Father, and when itascends and descends, the Mem unites igelf with it, producing em, which signiies Mother; the rah the Hea oben) sing Sn, When thee "Ths the Father, the Mother, and the frst bom Son 'ne within the other in one union, which has its reiga Ghurstion upon the Sabbath Thus all are united so as to become one, and therefore they histen one to another that Hot when all has been conveyed down to that "femament 'then i ditfuses light upon the "Glory of God" below that i 'ay produce beings tn the likeness of [1374] the heavens 'which give light to that Glory. "And tight unio night decheth krovledge." These are those "chariots" which form the budly of the Throne; they are called "night, fac tis writen: "My reir also instruct me in the nigh (Ps. x04, 7). The upper chariot is ealled "Days" or "ay unto day", the bower "Nights", of "night unto nigh". Yerkaee (declares) may also racan "rnakes alive", t0 wit, produces the progeny of the heavees, "brings unto fetirations, "Knowledge" dengoaies he aiysiery af the etka * Binh, * yn ae rue genan ni liar eavenn: a the nenvens have ox ses, 0 also the generations eich they bring ito life in tele Rheness, Tus May uno {ays inetd ina sypemalophere called "Word (ener) na "aight ano nigh" in the mystery of the Male, who' Fives lighe 9 ber and whore name is "Krowledge" And caus thin "Word! not ike other words, but oa superna syste, Sciptuce comes hack to it and gaye: "There eno ard (mr) nor speeches, thee voices are not heard" (¥. 3) 'This "word" in a supreme mystery of supernal grades, where there arena vsies nor spesh, and which caanet be Undersed like the other grades which constitute the rastery Gf the Faith, and which are voices thi can be heart. Ava Seether fine is gone out through all the earth" (9. 4), although they-are supernal mysteries which ean never be Terkel comprehended, yet the current of the flow is Alownsard, Because ofthis current, we have a true Faith i this worl and all mankind exe discourse oF the mystery o£ the Fai of the ly Onein connection wth these xedes, an ifthey Were revated to and not hidden from them, There: fore ivsars: "And their wordy to he end of the world" (iia), which rican that from the beginning c9 the end of the world the "wise of heart" discourse of the hidden aradee although they carr be comprehended. And Row far tr they carupechended "ly them hath he seta tet forthe tan" (Ubi), becstne the holy env tea tabernacle of all thowe eapreme grades and ie a a ight which fa taken itn iuelf all toe hidden lights and the whole aren of the esteasan, whereby Faith is manifested in the whole word 'To srasp the Suni equivalent to erspingall grades, ease 'the aims "ent including al and absorbing alls an be in turn lights up all the shining colours below. Hence "Hes a 'bridegroom coming forth from his esnopy (covering) (¥ 6, 'nthe gleam and fash of thase hidden lights which n strong yearning and desire give him toters of thei lve, 28 to 4 'nidegroom to whem all his friends give presents and gifs, And what is "his covering" ? Eden, the "covering" which 'covers up all things. "He rejeceth from the side of the 'primeval ight in whieh judgement fas no ples at al. ""Ava "Tenth aszeny7ll —_reausan (e¥o0Es) 303 steong man iter) frm the ee of "strength (gurl 'and note that st dose nt ay here etry enn, bu a 'rong man', which means tat Judgeret is terpered by Mery. Ths the min gathers ll together in one, in peste devotion and love. "To ramon the way order to nourish and complement the Moon on every side and make posable for her to shed her light downvards, His going fre is from the end of the beaten" (7). He goes fort fom the ve, fu the terninaton" oF the From ane en of heaven to the other sdf the heaven" (Deut. 1, 32); where the "one end" fesgnstes ce upper hort, ad the "other ent termina tions "And is eee nto the ends of 1 (id) he (the Sun) runs though al thoie oly regons that are capable [1379] of being vvied avd nourished by his rays. "ANd id from the et there" Ub) nothing radiance, fori in aested awards al together, w each azoring to ta capac of reception, When Alar thes competed and vied by she Sen, then the Moon ia crewed in the likenew of the wiperal pesfot Nother in ty gate. This is exprened ithe folowing ere! "The Torah ofthe Lend ie perf, quickening the oul she pero fom al siden in the mystery of Five irae, in the keno of the supernal Mether, to whom Brlongs the mystery of the ty. Theceore he Torah ix introdoced bere in sit pale sentences of five words (i Hebrew) each, in ordet te complete the mysery cf fs. te Torah of the Lond is perfect, quickening the woul" fice. "The testinony of the Lordi sure, making wise the simple" sfive, "The tarutes of the Lord are right, rong the heart ise. "The commranrent othe Lordi dear, enlightening the eyes" i five. "The fear of te Lord pute, taduring forever" Hv, "Tae juements of the Loe are true, rightcous togethers ve. A these sentences present themacves (a five Words Ech, ter the semblance of the fupernal Mother; sixties, asthe Tetraprammaten net~ one in thee verses sx ies, comespading wich thesis Sapeenal grades whic four he mystery of the superal a "rue zonan 14 [e376 heaven. So the Moon is completed in the realm of transcen dence int that which ir should b,andall cis on the Sabbath ay, upon which lls perfected i the mystery of the Sabbath shoveand below. On this day, therefore, sadianve is increased reyes, the source of Hey

1they then impart light and completencas tothe superral
'Glory frum the mystery ofthe supernal Numberer (Sopher), the Father of sll; then frem the mystery of the Numbered (Sippir)—the Supernal Mather: Snally foes the mystery of the Narsber (ther) Therefore a says: "he heavens declare (meraprin) namely, a8 we have pointed out. inthe mystery of these three Names which, onthe Sabbath, reiga supreme more than on other days, Therefore David cere this Praln of praise, through the Holy Spit, in regard to the light and the effulence ofthe Sabbath and its preeminence fever the other days of the week because of the mystery of the Supernal Name which in i lightens up and radiates and aparkles in the spheres of holiness, and is completed hove and below. "Therefore the "Men of the Great Synagogue" have ordered that this Psalm of David should be the firs one 10 bye surg on the Sabbath day, singe i refers to those parveular "Heavens which Highten all the others, 'Then follows (ia she liturgy) that "siver which goes uu of Eden", alluded 19 in the Patlin which fellows this ono a the Sabbath service: "Rejoice in the Lord, O ye righteous" (Ps, sxxrn); for thie "River" gathers inte tell the whole mystery of the vena and the source of life on thie day, and the a perfected for its appointed task ofthe distribution of light. 'Then the Moos, when the separates herself Fenn the "other side"—as on this day she does—in order to receive Fight from the un, i alluded to in the Pssln following this one, tamely (Ps xxv): "Of David, when he changed his hehaviour towards Abimelech." Whea the "other side has separated itvelf fom the "Mooa', then the later is united with the "Sun, and therefore this Psalm begins (aeroxi- cally) with the twenty-two letters of the Hebrew alphabet, sgrbagta) ——renvmat exon) follows the waion of the Matos with Her Spouse prayer of Moses, the ma of God" (Ps xe): Ie spreads out 'bonh Tis rightar Hate hands wo seeve Her and to wnite Himes ith Hee in perict union. Then follow other pins of joy and ardent longing. "A pal Sing uate the "new rong, for he hath done mareelleve tinge: his Fight hand and his holy arm hat wrought aalestion for fim' (Ps: xvi). This Palm he been expaundetehewbere and the Companions were perfectly correct in their asco that it vas chanted by th kin (1986) who bore the sacred ark This corresponded to the mystery above. when the ving beings" (Hoyo) lay had ofthe Throne in oder to rave it fo the highest heights, then wve sing this Psalm, As {0 the question, why, the, is it called "new" wher its perpetually being vepeated, the fat is tha tis indeed 'new sen" bectuse it refers to the "new" moon at the time when she receves light fom the sun. "His right hind and his holy arm hath wrought salvaion for him this denotes the rousing ofthe righ and the let Rant seceive Her (ee Moon, signifying the Stekinah) when She arives ac" Deth Shemesh", the "Howse of dhe Sun", vhich hands rescive and bear Her even a the kine bare the ath, Ti 'alin of priv was therefore ordered to be chanted onthe Ecbbuth ty the "ove people, mel the cdr of Tara, (Bx 08): "A song. A pain fie (0) the sabbath day. Tie Bood to praim the Lord, t sing unto thy name, O most High. Ta. procime thy lovingindneas inthe mw and chy faithfulest in the nights" It has been esablished iy the Companions thar this hyn. of praise was sung bythe fireman (Adam) afterhe ad been diven out af the Garden of Fen, when the Sabbath drew nigh usta the Holy One land intercede forthe created being. 'Then be sang this ivan in foner of te Sabbah wach hd dlveed him, Tiss hymn f pease sug by the word Flow to the wor above, toa world which is altogether "Sabbath", the yphere fof the "King whose is the peace. Ici a hymn of the 'ibbath below unto the Sabbath sbove: the sabbath below, 'wtih slike right, sings to the Sabbath above, which is a: Zatat, Gne, 138

396'Hk zonaK [38
day. Jo fet, whenever "Subbath" ss mentioned it refers 19 the "eve of the Saban (i, the Stein), ta we 'ays "the Sabbath day, denotes the Supersal Sabuth (Le, feel) The former is symbolized by the Female, the ter by the Male. 'Thus "And the children of Irael should keep the Sabbth" (Es. xv, 1 allues wo the Feeley whi the night (Iyla), an "remember the Sabtath dy (Thi 1,8) alludes to the Male. has the taba here below sings hymn tothe Sabbath shove. 'Therefore thigpalmisanany 'mous, a6 We find everywhere where there isa reference to the world below (the Shekinak) thar the Name is not actually mentioned, a, for example, "And he called unto Moses" (Lev. 1, 1), "And to. Moses he said, go up to the Lord" (Ex 38x, 1). Since in cis palm reference is made to a higher sphere, therefore the divine name i not appied to the Jower grade, just as cine eannet shine in the sunlight. Allthe hymas sung in praise of and on the Sabbath are the sis tos ascension to superal regions where tis crowned. ith upernal holy crowns above all other da "The Sabbath service continues with the prs so ofall Living shall Bless thy name, O Lord our God." 'The Companions have made some trie observstons on thie prayer! Thi the real truth i that on Sabbath itis incumbert 'ons to: mention that soul® which emanate from "the Life 'of Worlds" (Yerod). And since this soul belongs to Him from 'horn al blessings proceed and in wham they are presen, who wills to water and to bless that which is below, she is given permision 10 bless this Pace. 'Thus the souls which fy forth fom this "Living One" on the eatrance of Sabbath do setually bess that Place inorder to communicate blessings

10the world below which is called the "Lewer Name"
(Mathai. 8c the-same time, the region Whence those souls fmanate bleses the Name fim above, ani i receives 'esings from below and from above, and is completed ia pect, During other days she receives blast from 'hove soula which bless her from below; bat on the Sabbath she receives blesings from thoes superna sale which ese 2384388) reneaeans (rxonva) aor Incr with foryfive words acconding to the numeeal vale oF the word ah (Whet 2) Fro the words "the woul ofall living! to "the God of the fint and last ages" there are fory-fve worls; from the words "were our mutha Slled with song at the sea" to the worde "and ith Me™ are very nearly fity words, corresponding to the MI (numerical valie=fty), From here on follow other praises which resolve themselves in the nurnber one hundred the commple= tion ofall (t the great God) and form ore chasio, [1380] 'Thus this hymn of praise and al the words contained in it are numerical syrbels of the perfection ofthe Sabbath, and the perfection attined through it, acconling 10 the Divine purpose. Hesse that people that has leuent how to conduct {service of praise in vell-pleaing fashion! From here on follow prayers proper (cosnected with the Shera and the And Titi wren Dest bos, © Londen el ny Hind (ehlat, haste thee to help me" (Po. xsi 30). Thee 'worded King David sprain that hour when he ordered that hymns af prsine should be aung ta the King, co tha the nity of the Sun ard the Moon sheald be secamalished. Ei Sedo frp een tere og far" ths refers 10 Her (the Shekinah) when she ascends 10 he rained by Her Spome in the world sbore, and from thence to ascend still higher into the Ininte, to be united there, high, high, above. 'Therefore wt says: "be not far", that Hs t0 say, donot ascend to such eights that wil leave 'as without Thee. Therefore dhvough ths service of prabe Israel seek «9 atach themselves closely tv the Shekinal and fone would speak confdensaly with a King: for ae lor 3 Jerse holds Him in confidemsal ennyerse He cannot depart from her, eaving her alone. "My hind': even as the hind and the rarlle, though they fle toa far ditanee, yet soe othe amboc min of Mah nd Mi obs Gases a8 vie zoMaR HL (38 return again fo the plce from which they went, s0 also the Holy Gne, blessed be He, even when He ascends into the 'uscalale heights of infinity, soon retums, Why so ? Because Israel here below cling (0 Him, and being so atached to 'Him do oot allow Him to forget them and absncon them. Tht isthe significance of the prayer, "My hind, ste Thee tw help me." Therefore it bekoves ts to eling to the Holy (ne bese be He, inorder soto speak to dra Thi down fr the heights, 99 that we should not be deserted by Hien for at insane. Therefore, when we pasa quichly fram the Geaiah (Redesnption) Benediction tothe Prayer (Amidah oF tightoen henediione) we met, it were ay hold on Hy fnd lead Him apart, and converse with Hira privately and iva sil oie, confidence, vo thot He should not depart for from ve and leave ue alone. Concersing this it writen 'And ye whi cleave tothe Lord your Ged, ye areal alive toaday™ (Deut. W, 4): "essed i the people who sin sich alcase;blesed isthe people who has the Lord for its God" (sexy, 15). 'Having reached this ping, R. Simeon rose and the Com= panionslikewie, and they waked away fom the teen the Walley. Said R. Eleazar unio R. Simeon his father a6 they jourseyed on; "Father up to this point we have been siting in the shadow of the 'Tree of Lie in the Garden of Ben. Hereafter we must assuredly walt the ways-which guard this Tree Simeon replied: 'Begin thou fist, while we tare yet uyon the way 1K. Eiazar then explana w them the symbolic site cance of colours and nical in connection with the Taber acl. 'Cold ss mentioned frat ecaane itis the emblem of the lower Power, or the Left Hand. Silver, which, on aeount 'fit whiten; gfin Mere, or the Right Hand, although ie comes second here, ie neverthelee the eatental ue ax 'gure the myaery ofthe Diving atibutes in their mani. festation tp Trae, ani is writen, "Mine i the leer and rine isthe fold" (Hagrai i. 8) Tis aio represen by the "cup of benedicioa' (the cup drunk ater a. meal) which, although itis taken up with beth hands, ie aetaly held only with the right hand, 'This isthe exoteric meaning a3Qb-139¢) —Tamomtan (#xo0U8) oo of the words His tef han i uae my bead a is rghe Ihand ertraces me (88. 1, 6). Shining poised brave is 'eloar rremibling gold, combining the colours ofboth gold fd silver. Hence the "brazen ar was t0 oma!" (0 Kings wm, 64), bocaine it symbolized the "eraler light which rules by aight", while the golden akar epmbolved "the rear light to rile the day" (Gen, 1 16). Fyacinth (purple Blue, [1394] which was used forthe finges, also denotes 'judgement', er the Throne fiom which the jadgemene 'concerning capital offences prichimned. 'Therefore all 'olours seen in dreams are of good omen, withthe exeption 'of purplesblue, which denores thatthe soul ofthe creamer being judged and the body isin danger of eatermination. 'Muchrdent prayer for mercy is reedfutoavertthis portent, "This colour symbolizes the Throne, eoncersing which it writen: "And above the firmament. was the likeness af throne, asthe appearance cf a sapphire stone... and it had ound about" (Ezek 26-27) Because the fringes are made of«ruteril ofthis colour, when the omg ight 'gins w shine on them, dey beceme gieenish-blue lie eck, and from that omen the time of the recitation of the Shea bepina Foe this reason capital cass nury not be tried at nghe because that colour, blue, regs, which fae the poner to match avay seals without Judgement, since Judgement dot nat rule at that ime, When morninstcomes and the Right Hand is rouse, the brightness appears and reaches the datk hue, and then it becomes connected with Gourher Throne. From this moment on i is fame te Feit the Shema. Areamen (reddbh-purpk) is amintute of colours 'iting as one, Talat shant (prop, wort of deep scale) symbolizes Israel: for asthe worm's over to destroy exiss nly in its owt, a0 does Isae's power le tn ber meuth (ce: prayer) are shan, being used in the plural (Pro. xx, 21), signifies that wo (sme) colours are united to form one, Te sues from the superal Throne which ules over the dark 'ue from the right se, iis white and red, right and lft, 1: represents Micha, the guaran of Israel (Dan, 21) 'pine linen, of ax threads, syrlies "Tarssh" eT. rach + rue EOMAK tL [apis (Gabriel), With these. two other are united: "goats hair and Fam skins reddened": "goats bale" denotes the lower out~ 'ide power which protects (cers up) the Janer power: All Uhists necessary and a pluce must be allowed forall, erase they came from the aplire af gold (judgement); "rank felt and righty to There ie std places ae this species i ravslly "len" and isthe one hee called hash The "acics woul" symbolaes the Seraphim, for the word Standing" applied to both of them (Ex. 3,15; 18. 23) Then err tl fer the candle symbolizing the Holy Spin" recous wines sé atoes tbe set forthe ephod and for the breastplate."* These are holy stones, the foundation af the Sanctuary in haly chariots 'They wer set apart the Feaplenden garment for the High Pie te look upon ad to femmpd fam ofthe twelve be, For tha reason there Were twelve stones, = has been poted ut "Tete ate thieen things enumerated apart from the sxunes, whieh, sake alge, make eweneve [1308] {he superna mystery ofthe anion, Currafunding Wo tise twentyeic, Mines dielled twontydve fee in wating the mtery of the Shem (the ewent-ve Tetvew laters toriained in the sere, hear, © Teel he Lord our God, the Lord ie aoe") Jasob wine to expres the wit Kelow nd dl sy inthe twenty-four lettre of the response to the Shemales he the Name af Hs loons Kingdom for ever ar eer." Heald not ring upto wes berate the Tabernacle was aot yt. Butt na a the Tabernacle 'eascomplted andthe rs Dvir wterarce wae pronounced there, contained twenty ve fever, show that the Taber= nacle was afer the superna patter, a it & writen, "And the Lard spake te hin out of the tabernacle of the congie= ration" (Ley 1 1—tweatyive letersin Here). the Tweny-fire thing forthe Taberact shor frth the Sane= tary as perfect and hrmonions whole in acorlanee with 'the mystery ofthe tventyfve tern a8 thoy, ode Miter, ast taught us. This the mystery of the completeness 0 39h] 'TeERUNAH (FxODUS) er the whole 'Tabernacle and of everything appertaining to its soastmuction. 'The number tweniy-ive sorresponds with 'he twenty-two laters of the Alphabet, along ith the Law, the Prophets and the Writings, whieh all form one: while fm and one mystery, When the lsreclzes prochim, the Urity, expressed in the mystery of the twonti-five lettre of the Shema and in the twenty-four letters af the response, and each person in the congresitions 18 dens. this with devoutness, then all those letters unite as ene and ascend ax ne vnity. 'Then the forty-nine gates ate opened. which signify the mystery of the Jubilee. And when the gates are 'opened, the Holy One; blessed be He, regards cach of such rsons as thougt he had fulélled the whole Torsh-—the faral which can be viewed from forty-nine aspects, So i is necessary to concentrite heart and mind on both the tnrenty-Fvé and the twenty-four letters and to raise them wth the whole fore of intention to the forty-nine gates,

48we have said. 'Through concentration on this, one vil
'concentrate on the Unity, for nur Master bas tage us that the "Hear, O Iie!" and the "Desed be the Name" are 'he summary of the whole Torah. Hlappy the ft of him who thus concentrate, for verily these eentain the Torah in its mtn, above and bebo Ibis the mystery ofthe complete Man, Mateand Female, ad ie the cece ofthe whole Faith. Inn the debater in the achoole of Shamerai and of Hillel canceraing the resitatin af the Shem, the Former held that the evening "Shem" should be recited in a melining oF resting. postion, and the morning. "Shem" should be recited sanding, their reason being tha inthe evening the Feminine aspect is iyeluded in the active enerey and reign, 'while in the morning the Masculine aspect reigns exclusively in the supemal worl, and itis therefore necessary 19 reste the Shema standing, as is dane during the Prayer (Amidah) 'and a all times when the Masculine predominates. The 'School of Hill, onthe other hand, made no auch dstinstien, Tf the said aspects (Male and Female) were each entirely by itl, it might be necessary todo go, but as we, by cur 'oncentetion and intention, ante them in ctr consciousness during the retation and response, in the forty-nine aspects,

42THE ZOMAK 1 [sgbt4oe
and se them towards the forty-nine gates, we need net emphasize their separateness, but should rather concentrate fn the fact that they are both one without any separation 'whatever: the Masculine in six words—"Hear,O Iseae ec." and the Feminine in Sx—"Mlessed be the Name", etc. And 'he rile is ulvays aeording to the schoo! of Hille." TR. Simeon lited up his hand and Blesied his son BK. 'Elearar. He then begat to speak on the verse: "Who ated 'up from the eat him whom righteousness alld o his fot 2" (ls, Xu, 2). "This vee', he said, has been variously inter preted, but, esctercaly considered, "Who" scfers to the fnyaery ofthe supernal world! Irom whence the it eve Tiion of the mystery of Faith manifested, aa wo have "Who" deter that which Iga to mate te glory kava Fam the eon that is Called "East" from which ren the whole mnpstery of the Frith and ight commences to be revealed. "Righteousness" reveals the Supernal Power and the reign ofthe Holy One, bested he He, who delepatesto that Righteousness authority to rule overall the worlds t» guide them and lead them towards perfection. For this reaton does it go on 0 say? "Gave nations before him and made him rule over kings", [1404] since all the kings ofthe werld are under the authority of that "Righteousness", ait is writen: "And he wil judge the world in righteousness" (Ps. xcr, 13), Moreover, when it says "Righteoustestcaleth to his foot", the question Who calleth whom 2 The answer is that "Righteousness! calls to the resplendent mirror, which is ever bright and refuge, as itis written: "Keep net thou silence, O God hold not thy peace, and be not stil, O God" (Pss, Xen, 1) [Naw the Holy One hus let His hight shire upon us on our 'way for the sake of my son Elezzar, who called down the 'supermal light upon us, and it has not waned, Happy isthe Jot of the righteous in this world and in the world to come. Then K. Abb discoused on the text, "A psalm of David swten he was in the wilderness of Judah" (Ps. Lxtt, 1). 'Why', be sai, is this psslm diferent from all others in "Bina, nee] "Teneman (sx0009) 3 tat italene mentions the place in which it was compote? However this sat the ony pam where a partialar motive for ts composition given. The sypescrption of ae pei runs: "Where he shaniged his behaviour Detore Abimetec (sana) and another (uy) has: "When the Ziphin came 4odsid co Sl, Dot nt Davie ie hirslf with us?» The [purpose ef these tealigs isto prota the mert of David, bowing that even wien be wan in dress a Deeg Ge is enemies be sang prises tthe Holy One, bcsed be He, 'Truc t nas the Tlly Spi hat spoke thru iy, but Id nce David yearned contivally for the Holy Spi, i 'would not have reed upon hi. I inalaye than: the Holy pire wil so descend upon a man unas 'movenito cme And Datidan we have seen fcibuation did not erase Yo sing hymns and to. pai hie {ord forall shige IF should be reminded ofthe difernee Ibereeen "A pain of David and "OF David » posi, the former 38 ithe pasage Just scasaed, signifying that the oly Spit gave the native, then T woul say, be that ax i ry if ed fd net prepared hin othe eepton of the Holy Spr, i would net fave come upen im "A tal": the Holy Spi. Why ie eed 39? Tcause it ensinualy prises the Sapeal King without ceaung, When David came, the Hay Spirit found "bods" Teopety prepared, and so wis able wo sng through hm in {his world pravs to the King, 20 that this world igh be perfected to harmonire with te world above. "OF Davi David, a complete pefeted, worthy mano severehanged. "When he was inthe wilderness of Judai": we have sithough fe wa n great rouble, he sung praises. And what 'vas the burden of his song ?"O God, tow art my Gad. 1 'eck thee:my soul irate for thea flesh longeth fo thee cy an thirty land, where ao water's to see thy power ad thy glory, so as T have seen thee inthe sanctuary." 'Gol! i a general sense; "My Gad" expresses Davie's individual grade of experience. In fact, there ae three grades here! "God", "My Ge, "Thon Yer, eventhough there are tree desgaaon, there scaly only one grade, eal abe to the mystery othe Living Gud: "Gods the

4sae xomaK 6 gou-14o
sapernal One; the Living One; "My Goa!" denotes His 'omnipotence from one end of the beaver tothe other end 'and "Thou eapreses the persnal grade of Davis avare tess of this Presence. But, although all are ore a designated by one nae, yet whabreka it. wil eck The may allo be rendered (with allusion to shaher, blck), 'wllsteengthenthetignt Which shines darkly the Sekinah for this does net shine until ics sirengthened fom below. 'Ande who thus srengthiens it tevomes northy of the white Tight, Oe ight ofthe "wefulgent mirror", and of the work {wcame, This mystery isespreased in the words: "And shone that seck me (weshabrai) shall find me (Prov. vit, 17) namely thine wi, out uf te blackre ofthe dawn, prepare AA Tight. "The doulle ia yimgantid ('they abl find me") sigefics chat they will meri the two Fights' the di, back ight of daven ard the white light of dey or, the mirror that but rafugnt and the mirror that in Hence David aid in fect: will prepare a Hghe from the blackish daven in 'order that the white Tight of day may chine on it" "My soul thinath for Thee, my fos langeth for Thee": asa searcng tran longs for food and drink "tn a dry and thirzy land, "where no wster ie" im the deter, 9 pice where holiness anno dell 14ab] And we, Master, hunger and thes for the inthe place: and sx David longed to "beheld God in Folens, a0 we long to drink in the words of the Master in his sanetanry (house of study)" Said R. Simeon to RL Abba: "Let him who began continue" "Then R, Abbr spoke on the verse:""And they shall take me a heave offering." Suid he: When the Holy One showed 'Moses the work ofthe Taberracl, he was perplexed over its construction, as has been pointed. out. Now comes the {question if vas to Most sone thet the Holy One gave the Tenumah (heave-afering, i, the Shekinak), how could he have given hero others, communicaed the Presence '6f God tothe people), for says that "the cilen of Israel should take a heavevotering"? We may answer by a parable. 'A King ocd in the teidst of his people, bat his Queen. 'was not with him. As long as she was alee the people eid ot fee Secure and were somewhat anes, Bus 88 soon 8 syed) awestnn (exonu. 45 the Queea arrived the whole people rejoiced, feling that they were now safe Inlke manner, although the Holy Ore, blesied be He, showed. Isriel many sigts and wonders through Moses, they did not yet fee sue of themselves, but as oon as the Holy One sid, "They shall ake me s heave: 'offering that I may dvell inthe mide of cher" (6, $), their 'Gnvidece was at once trmly established and they rejoiced in the worship of the Holy One, blessed be He. 'Thetefore is writen: "And a cune w pass on the day tha Moses Tua fully st up (Lalbtl) the tabernacle. cht the prices of loacl brought thei offerings..." (Num. vt, 1-3) namely (Shekinch) "Now the question might be asked! Wherever the ex pression "and i came 1 pats" accire in Scripture, i it not Aovays connected with something sid? And the answer 'would fe that something sid aceurred aka on the day when the Tabernacle was completed and the Shekinsb came dawn towarth, Fora celestial Accnser soa a Her ide whocavered er Face with a veil of thick darkness to prevent Her from finding Her way down to earth. And we fave been taught thata thossand and five hundred myriads of sceusine angels 'were round about Her for the same purpose, At the same 'ime, also, a multitude of superna angels rose up before the 'Thnone of the Holy One, and aaid: "Lord of the world! At 'our splendour and all our refulesnee emanates from the 'Shekinah of Thy Glory,and should She now deseendothose below 2" But in that hour, the Shekinah gathered up all her 'greagth and, breaking through that darkness, lke one tresking through strong bariess, came dawn to earth. As non ae they aaw this they all cried together with a loud oiee: "0 Lord our God, how mighty is thy rame inal the earth" (Ps. vn, 1): "mighty", because She had thus broken theough so many barriers and restmining hosts and tad came down to earth to reign overall. All of which explains the use of the ominous expression, "and i came t pass

4connection with the completion of the 'Tabernade, ini
ftng the pain that was-suffered by many exestil anes on the day when Moses' Dride (the Shekinah) ca

40Tue 2ouAt 114 [egoh-igie
far, 'Therefore it ia said: "What they take Me 1 heave biferig." Observe i doesnot say "Meand aherveofering" but "Measa heave offering", to show that alls One, dhere '& to separation, and the Tabernacle in its completion was in the likeness of that above the one coreapored with the 'her in every deuil, thatthe Skekinah might be located in Fein all Ro aspect. Hore in thie world the 'Tebernacle wees fashioned like unto the body which contains the spirit and the Shekinab, which combines the upper withthe jawer,and which isthe Holy Spirit entered into this kind of body, 10 tha the brain should dell ina shell allacsording to purpose.

80the Holy Spirit hecomes, as it were, a bods co contain
nether spit, subtle and luminous, and in this way alls 'contained one within the other, until it enters this wor 'which is he last external shell (Mifeh), "The toughest husk is the one within the shell of this world, just as in a nut the tse shell isnot the toughest, but the inner husk So also above, the bar, withstanding sill is the other spiri: which ules in the bays within it 4 softer abel, within whieh ga lies the brain, "In the Holy Land, in connection withthe Temple, things happened silferertly, The hard shell wae broken in that spot and didnot rile at alli wae broken there, and yawned ssunder, And the opening thas made existed there as long. 4s Isnel worshipped {14ia] in manner due. 'Their sins however, caused the to sides of the opening to draw to- ether, until the shel became sshole aguin. As soon at the shell closed up over the brain it ruled over Israel and drove: spite ofthis, the hard shell

1it has no right there. LF
'that iss, it may be asked, why isthe Temple still a ruin, forall destruction comes only from the nfuenee ofthat hand shell ?"Phe answer is that the destruction was indeed eased, by that "side" when it closed over the brais, but the Holy 'One prevented it from ruling in that place, and when Israel Ihad been driven out frome ther, the sell bro open as before. But because the hely people was no longer there, the opening was covered with a holy covering, «kind of thin curtain, to protect that spot and prerent the hard shell from closing sate) FRauMan (rxont8) 1" 'over it agin. This covering pred over it fromm all sides. Tis not possible for the holy wintment to descend upon the 'Land as formerly, a that thin covering prevents it, the Hy 'People being no longer there. Therefore itis hat che ruined 'Temple his not been rebuilt. On the ather hand, i slo 'impossible fr the hard shell t rule there, because the thin 'covering prevents it from entitey closing over the brain For this reason al te souls of members of ether nations 'who live inthe Holy Land, when they leave this worl are not sceepted thee, but are thrust out ard are forced to roam bout and go through many wancerings uti they teave the Holy Land behind them and reach Instead those impure 'regions where they belong. But all the Israelis soul that leave this world from the Holy Land ascend from there and that coering receives them into ite and through i they tester the Upper Holiness, becruts like alvays tend to like. 'And the soulsof those facies who have departed frm thin 'world while sil ouside the confines ofthe Hoty Land, end wil in the power and dominion ofthat hard abel, wander Iiher and thither and roam about until they reich their 'appointed places. Happy ia the lot ofthat man whose soul leaves this worl in the domain of hones, in the cavity 'provided by the Holy Land, "He whose soul leaves him in the Holy Land, if his body 'i buried upon the day of his deat, in no way dominated by the spit of impunty. 'Therefore it says of one who has 'been put to death by hanging that "his body shall nt remain all night upon the tes, Dut thou shalt in aay wise bury him. that day . that thy land be not defied (Deut. xx, 23) for a: right the impure spit is given permission to rule. However, although these last are gives temporary power, 'they sarinotexercizetheiesvay within the bounéais ofthe 'Holy Land, becauseitis imposible for them toenterit unless. 'they can come upon an organ oF means of approach in the 'parts and fat of those sacrifces that are consumed at night or the puspote of feding other (foreign) kinds* But even these portions were not lft with the purpose of aractng Se prep. so mi eoutan 18 Daeg il potencies othe Holy Land, bu rater, on lke cane, fo eee tho ava) fem orn bs best aa oy soe 'coat, he che of thew tno the mis nee Wont te aeend Guckedly and deh avy unl reached that Hesdet res toa Nec i oti ota sect ther side" hove. thele abode ita which ctv the sak sro ooier sod all the dean se opine spl tn be ea ithe there. Mut the smote of thve strifos which were tairt during the day ssosnded in n sight Rie unto ix 'elf ple and ll the proper spets recived nouhment from i Over the bodice of the rightcos, who were not 'deduced in this world by the liste of the hardshell, the impure spr has no power at all bane they eid not 'arcie temseve theeth. Rat asa the wicked in his Iie were seduced bs tht powerfal shel of evil snd ite esses and prac, are tir bodies unclean afer the foul fin Ife them, The hoes ofthe Tightens, because in 'his fe [24] they took thst dh cigs rene nd the meni and ceremonies of Sasths and eval, ae, ire Live mide not he perf is togate mua Since they pe oy nor pari anything sppenaaig oe Ticwed io he who Served mo plemure thereon: aay He ih lated moral pun | Aa for hi hoes Tim 'uteide the precincts ofthe Holy Land, hs by ia doled ty ua oaples ert WIG cise lee ie tae the dues Ae isch 3 by beg int the Hal Ean to be bud, to it appe the text "At ye: entered nad "tle my Ti and rahe ge bot (Gers han cso Ny Land ovee ehh th opie fpr has no power or deelon,ye hare rough his ut dy wherein tha vey nun pt hak oatmeal lh buried inthe hlowed wl !Yedfite My Lard owcver, te Holy One bfemed be He, provides the he 'Wat aneane of purging fea this Gefletct: when such & Ty dcop ie Holy One elisa wind How fm shove which thus the impure spirit outsie, for He has 'ampasion on Hs land, Joueph'sbedy was rever under the power of the mpuce apn, although fs oul Ket him sen 418) 'TeKUMAH (EXODUS) 409 'he was yt outside the Holy Land, Why had the "ther side" 'ho dominion over him ? Because whe he was alive he vst never seduced by it, Yet hedid not wish that his bedy should ve tken for burial! ito the Holy Land, but only requested 'that his bones should be taken and deposited there. Jacob, Sean, id not die at all: his body remalned fatact and his spirit bad no fear ofthe impure potencies, for his bed was filled withthe perfection of the cleat igh, a te bright ean of the twelve tries and ofthe seventy sous which came into Bgypt with him). Therefore be was not afrsid of the "other side", and it had no power over him, Further, hie body was in the likeness of the I Form, for hie beauty united all ides, and all the ibe of the Brat man — 'Adam —were united in him. "Therefore Jacob sid, "1 wil ie 'vith my fathers ar thou shalt cary me out of Eng (Ge. Xuvit,30)—the whole body, 'Therefore also "the phosicans embalmed Israel" in erder that his body might remain inact, 'as yas fitting, As to other men whose souls pass avay in the Holy Land, their souls and bodies ake come to no harm. "Three nameshas the sulofman: ephest, ah, nethanah, "They ae all comprised ane within the other, yet they have three datinct abodes. Nephsh emains in the grave until the 'body is decomposed and nurned into dest, daring which 'ime ie lis about in this world, seeking to mingle wh the Fivng and to lear of heir roubles; and inthe hour of need Ie iterceden for them. Ruah entre the exthly Garsen (of en) snd there dons akenens which sin the semblance of the body it tenanted in this world: that likeness being, fait were 8 garment with which the spirit rabes itll, 'hat it may enjey the delights of the radiant Garden. On and festival it ascends unio higher rote (rut) 'the merial sescns and on the special occasions which we have enumersted. Neshanal ascends at once to her place, the region from whence she emarated, and fur her sate the light is kindled to shine shove. She never again descends to

40Paw zoman 131 [gid-t43
arth In her is consummated the One who combines all 'des, the upper and the lower, And as long a¢ she has not 'scended to be united with the Throne, the raah cannot 'row itself in the lower Gardea, aor can the nephic be at fase inite place; ut when sheascends all the others find rest. 'Now wheh the children of men rein sorrow or true, and repul to the graves of the departed, then the mephesh i swakened and it anders forth and ruses the ruah, which in tra-rouses the Patcares, aod thea the neshuma Then 1¢ Holy-One, blessed be He, takes pity on the world. This matter has already been explained, although the doctrine sf the neshemak has been put ina somewhat different fren the same; and what we have said is centiely correct. Now if the neshewal is for one reason OF nether hindered from ascending to her rightful place, then the ruah, when it reaches the door of the Garden of Eden, finde i bared, and i cannot enter, [2424] and vo roams shout unnoticed and forlorn; and a8 for the nephech lore about the world and beholde the body which was 'nce its howe devoured by worms ard sufiering the judge. meat of the rave, and it mourns therefor, as the Scriptie 'elles: "Bue the lsh vpon him shall aye pain and his seul 'within him shall mourn' (lob my. 23). Thus all sufer Durishment, and so they remain until the neshamak is able 'attain to het rightful sphere above, Once this is accom= plished, however, both the others ate united each with its sphere; for all thee are one, fonning one whole, united in a rystial bond, according to the prototype above, ia which sephesh, rua and nehamah construe together one totality. "The (aupernal) Nephesh posestes in ise no light and cannot out ofits own being engender it and for this racon it

5in close connecticn anc deeply enmeshed with a certain
Body,' which i fondles and sustains. I is concerning this _Nepherh tat itis written: "She giveth meat to her household and an appointed portion of labour to her msidens" Prov, 4444, 15}, the "house" denoting the Body, which she feed and the "maidens" the limbs ofthat Body, 'The (superna Neston bh i all anion yal -TRRUMAN (FKODUS) ae Rug rides upon the Nephesh, dominates i, ne enlightens with sapertul glory, as much ax it can bear; this Nephets the throne or pedestal of this Rud. 'The (supernal) 'Nehanus prontces the Rua, rules over it, and sheds upon it the light of life. "The Keak depends entirely vpon the Neshamae and ie lic up by its light avd nourished by its 'celestial food, while the Nephes is similaly degendent on the Ruah. But as long aa that supecval Neshamah d ascend unto the opring of the "Ancient of Ancient 'ost Hidden ofall hidden regions, there toe filled with the precence of Him whose glory ir eteraal asthe waters of an eectaeyescety tec Nate al oe the Rua nthe Garden of en, while the Nese send af eth faunan-hen andthe Neg ake op tr abode inthe body 'Simi in man below, the three are one yet separate "The ashamoh ascends lof othe fourtan-hen enters the Caren of Eden: nd the ped fds resi the grave, Tt may be atk, what in our analogy corresponds above to the grave ? The answer is that "the grave" in this face isthe mighty lif Ty thin reapect the so of ma corresponds, and here, as elsewhere, the lower is after the pattern ef theuppes Thus thre ae thee grade ofthe so $inst one from arte alah ty frm oe bore and 'one mystery: As long as the hones of their human habixation remain intact in the grave, the neler remains thee ako, though unwillingly, "There is here a mystery which is entrusted only to such ax prev and know the wey of truth andl are ara fen. Tre hour when the shamak crowns herlf above with the lye, and the rah ar thin the radiance of the perl Tight which atid on Sate, New ect spy nt ar ar rk iced sind fro thowe fuss 0 enter ie the Garden of Een reaplendent wd radar: in tht four the nope eo res Up witha the griveand assure sae inthe ike ofthe 4a the 2omae ut ugae-aga form which it previously possessed when inthe ving body, and in vrte of hia al the bores arse nd sing praises tote Holy One, blessed be He) a seis wate: "ll my bones shal sy (omaraa), O Lord, who slike unio thee? (fss000, 10) Andhad te eye bu the ower and permision to perce such mates, i woul! behold on the i Sublatls, New Moons and fsivas «Rind of Ogura singing and prising the Toy Ove above thoi graves But the fly Si the cildrn of mem prevents them fom having aby eginance of thes matter, ince they acther know nor terete uhat the foundation of their Gein the world Id hace no mind to he are of the glory af the Supers King in thie world which they con ter, motto speak ofthe 'voll to come, which they see nt ths they Have pore fepton of the bas of either oF of the inner meaning of these thing "On New Yeu's Day, when the wold is jedsed, and the "Thrne of Judgement stands by the Superal soul (neha) Bovers about and incereedes forthe living Gn the night folowing the giving uf judgement they roam shout, endeavouring Wo discover what decisions have been 'made' concerning the fate of men i the coming Yeae; and tometines they communeae ther knowledge w the hing {nthe fermofa vison o dream, asitis writen: "Tha dream, 'na vision of henight, wher deep seep fleth upon men then he ogeneth the eats of ten and veaeth thet este. tions" fob xg, 10): ke. dhe sou pats ite seal 80 words 'wich fe communicates 19 the sans of man that they may reariveisruction oF reproaf, On the lit gto the Feast of Tabernacles, when the final edicts are soued from the 'Ring, and the staGow is remaved from those perons who are shoaly to de, [420] ceruin eeesal oftcer named Yehudiom descends with mynads of folowers and bear that shadow alot; and the sol which we have mentioned ous about and sees th shadow and returas foie pice, and anpounees to the ret of the dead: "Such and avch an 'nes comingto be wih w"—meaning thesou of hiche shadow his been most lately borne away by the angie 143] 'emumant (exonus) 45 'minions. If that deceated one be righteous and ha lived a ond life while in this world, all the dead rejoice; but not, they all says "Alay, alas! Woe, woe !" When the angels bring up the shadow, they deliver it vo that flthf sereant 'whose mime is Metatron, and he taken i aad brings it

16and rightful plats, as itt» written: "As a serva
'camestly desieth the shadow" (Job v1 2). From that hove 'on, a pce i prepared forthe weshamah of that man, and place for hie aah in the Garden of Elen, and a place for hi ether to rest in during its wanderings—for there is a certain neplesh which has no rext, enncering which it writen that it shall be slung out, as out of the middle of a sling" (1 Sem. xav, 20) which aephesh wander ahout in the world, having no rest either by day or by night, this being the greatest and dives punishment pe likewise a "nephesk which is "eat from its people" (Ley. xvit, 10): and there is alo a neh which is not "eut off" together with the body, but is" cut fff" from the place whieh, had it bebnged to «worthy perso have been its appointed pltee above, concern Ing which (i writen: "that reptesk shall be my presenoes Tam we Lord (iid. wa 3) Dreseace" meas thatthe af ges not resto any longer; tnd when that ix 30 the nepha can have no part ia the heavenly bliss, nor fave any cognizance of any ofthe mattera Inhich tate place im the other world. Such a acphes i Uke 'hat appertaining wan animal "A neplesk which in destined eventually to find eet, whee. Jn the course of is wanderings ic meets with Feluaian, the 'chief angelic messenger, with all his princes, is ker' by 'lm through ai the doors of the Garden uf Eden und shown all the glories of the righteous and the splerdoars ofits own tui, and then it invests tac ital serenity with 5 rch, andi perceives all that is going on in the supemal yorid, And when that rue ascerda to be crowned with its atskanah sich is above, the nephesh joins the raak and dings thereto with all its strength and reeaivesilumination

4'THE 20HAR 11 [eyo
from it, which causes i itself to shine, even as the moon borrows light feom the aun. And that rush then joins itself in the same wise to the neshomal, and the neshanak unites herself with the end of Thought, this being the mystery of the Nephcsk which isabove, and the Nepiesk whch i adore 'ites sac with the Atal which is above, and thst_Ruah again with its Neshamah, and that Neshamah with the Infinite (n-f)."Thus is achieved harmony, peacesnd wien Sip eeh a eee reat and quistude of the rephesk that ia bdow, concern Shichi writen: "But the soul (eephes) my Tord sal be hound in the bundle of life with (et) thw Lord thy God"* (Sam. wav 29); that i

2(he fi 4 letiers af the alphabet,
union ofall things), one being lke unto annther. Fer when the Maor—which is the symbol of the supernal Nephesh— descends, illumined with slor from al sides, then she in her 'urn ifumines with her radiance all the charits and all the 'amps, and unites them, so that they are formed into one complete body which chines forth resplendent with the steadfist brilance of the supesal ight. In the same way the lower nepiesh, when jt descends, similarly ihined from all sides-—from the light of the mehamah and of the 'ual—alio illumines all the chariots and camps, namely the limbs and bones of is body, and forms them into one complete body which emis light. This isthe significance of the words: "And he wil satisfy with splendour (sasha) 'hy soul" (Isa. Lv, 11); and then "He will male vigoreus thy bones" (id): thar is, they willbe fashioned into ene complete body which wil emit light, and arise to. give prases tothe Holy One, a hasbeen pointed eutin conee- tion with the words, "All my bones shall say, O Lord, who '5 tke unto Thee ?" This praising docs indeed consinute the rest and delight of the aeplest and is verily the com pletion ofits joy. Blessed ame the righteous who fear their Lond in this worl, for they merit the threefold rest of saints 1¢ world to come." 'Then came R, Simeon and blessed R. Abba, and said: t4:6-1439]—tHRUNAM (ExOUUS) 45 "Happy are ye, my sons, and happy am 1 whe have been permitted to behold ow many (c45q} supernal places are [Prepared which wil shine for us in the world t come. "hen R, Simeon began (0 speak on the verse: "A song of \ogters, They that rust ia the Lord shill Leas Moun Zio thick cannot be removed, but abideth for ever "TWia verse, he ani "hus been variously interpreted, but to apecial significance ia this: "A song of degrees" refers to the tong which i sung by the supernal holy grades from the 'of the celestial Might in harmony with the soog of the 'Levites here below. There are degrees" upon "degress", and they worship in the mystery of the fy yeas Jubile) "They thar tris in the Led" are the righterns which tnt in their good works, asi is written: "The rightenas tnt {are bold) lke the young lion" (Prov. xxvtt, 2). It might be 'objeced that the righteous do not. in fact trust in their own 'works, being, on the contrary, perpetually in a state of fear and trembling, Uke Abraham, of whom it says thit he was afraid concerning Sarah (Gen, x11, 10-13);0r fac, who was afraid (Ibi xe, 7); oF, aun, like Jacob, who was likewise in fear (id, 388, 8); and thete didnot trust in ther own food works, how! much less cause for assurance have other righteous men ! How, then, can it be said with any justice that "the righteous tnust like the young lien"? We must ttserve, however tha they ae eonypared co the you lion (Kepii), and wor to the ther kinds of bon, which are suonget. 'The young lion, although strong enaugh t hold Ihisown, ian comparison with wther kinds of lena, weak, and w» does aot trust his own strength. Inthe same manner the rightenus, although confident of the power of their god 'works, yet de not rus in them mare than the you ion in Ihe srength. Therefore iteaye here: *"They tat trast the Lord shall bs as mount Zin, ramely, they will be in the future dispensation, not merely ike the young, or even the 'ld, ion, but like mount Zion, immovable ard without fear. 'And ye, my sons, sons-of the saints above, your trus, your 'confidence, is indeed like unto mount Zion. Verily, blessed fare ye in ths world and in the world to come 'University of Tul McFarlin Lil Tulsa, Oklahome 'ounstany IN VOL, III Anutnan, The principal part ofall the threw daily prayers, to be recited quietly and in a standing posture. ANCIENT OF Days, The highest of the Grades of the Godhead Avpte Fietp. A name for the Garden of Eden

1Sefrah Tierth, which
(CENTRAL PIUEAR. A name for unites the Right and the Left. Comstusrry or [snart 'The Shekinak in its connection With the people of lara FOUNDATION (¥eod). "The mints Sefral, ako called aad. Gencias (lit grestness). Avather name far the Sefrak Hew. HoLY Owe. A name commenly applied to Gad in the 'aspect of Tyerth (a). Kearora (lit 'chelle? or 'husks'. The powers of evi Lesser CounteNaNce. The Sefrah Tyerh (Kether being the 'long, countenance') Manxw7n (lit. soversigety). 'The reth Sepals esp, the Shekinah in connection with Tifireth (a2). Merargon. The head of the *world of creation', called so the servant' or the "body" of the Shekinah, Rioureows (Zaddil). The ninth Sepak, alse cies 'Foun- dation'

40aLossany
Sie (bt. heat). The fourth verse of Deut. vi, containing the proclamation of God's unity, with or without the succeeding verse. 'Trrenern (it beauty). The sath Sefrah often ymbolieed by the ean, ao by the' seventy branches ee of Life with ewelveroste and Yesoo (e, Foundation). Zaoorx (e. Righteous) WuUuini annooa27b8sb) son0032748564

JSON: /api/sources/zohar/vol-3-00-body.json