Egyptian-Hebrew stream·Zohar·Volume IV — Vayikra → Bemidbar (Leviticus → Numbers)

Source context

Theme

Kabbalistic cosmology, soul-doctrine, and post-mortem states in the Zohar's fourth volume

Soul-faculty

Consciousness Soul

Steiner

• GA 8, chapter NSteiner cites the Zohar's teaching that nothing in the world is lost as evidence of the Jewish esoteric tradition's affirmation of the eternal conservation of spiritual soul-power.
• GA 41b/part_7The Zohar (vol. iii, p. 61) is cited in this context to illustrate the Kabbalistic doctrine of reincarnating egos whose prior personalities must fully dissolve before renewed embodiment — a doctrine treated as cross-tradition congruence with Theosophical teachings on post-mortem states.
• GA 41b/part_7The Zohar's image of the soul receiving a shining garment above (vol. iii, p. 616) is presented as a Kabbalistic parallel to teachings on the soul's spiritual vestment between incarnations.
• GA 87, 1902-02-01Steiner states that without Jewish mysticism no correct understanding of Christianity is possible, positioning Kabbalistic texts such as the Zohar as indispensable preparation for esoteric Christology.

Cross-tradition

• Neoplatonic soul-doctrineThe Zohar's depiction of the soul pleading freedom before God and descending through successive garments bears structural cross-tradition congruence with Neoplatonic accounts of the soul's descent through planetary spheres and its clothing in subtle bodies.
• Vedantic kośa doctrineThe Kabbalistic schema of successive soul-garments (earthly and supernal) shows cross-tradition congruence with the Vedantic teaching of five sheaths (kośas) clothing the ātman at different levels of manifestation.

Volume IV

Yeas revealed inthe full perfection of her radiance, end when the Temple had been erected in the likeness of the Temple that is above. The Holy One, blessed be He, then experienced such joy as He had not known sinee the creation of the world. When Moses set up the 'Tabernacle in the wilderness, another such was raised in the heavenly spheres, as we lea

4THE souAR Iv
from the words: "And it came to pass racle was reared up", the reference being tothe other "Tabernacle, to that which was above, namely the Tabernacle of the "Young Man", Metatron, and nothing greater. But 'when the first Temple was completed another Temple was 'erected at the same time, which was the centre for all the 'worlds, shedding radiance upon all things apd giving light toall the spheres, Then the world was fusy established, and all the supernal easements were opened to pour forth light, 'and all the worlds experienced such joy as Ind never been known to them before, and celestial and terrestrial beings alike broke forth in song. And the song which they sang is the "Song of Songs", or, ax we might cender, "Song of the Singers", of those musicians who chant to the Holy One, blessed be He. [2438] King David sang "A song of degrees": King Solomon sang "the Song of Songs". Now what is the difference between the two ? Do we not interpret both to signify one nd the same thing ? Verily, thisis so, for both. things are cerainly one, but in the days of David all the singers of the spheres were not yet set in ther rightful places to chant the praises of their King, because the "Temple was rot as yet in existence. For, s on earth, the Levitic singers are divided int groups, iat likewise above, and the upper correspond to the lower. But not before the 'Temple was erected did they aesume theve their due plies, and the lamp which before gave no light began then toshed radiance abroad, and then this song was sung ta the glory of the Supernal King the "King to whom peace belongs". "This 'song is superior to allthe hymns of praise which had ever been sung before. The day on which this hymn was revealed fon earth was perfect in all things, and therefore the song in holy of holies. It is written in the Book of Adam that on the day when the Temple would be erected the Patrarchs would Awaken song both above and below. Not that they would sing themselves, but they would rouse to song those mighty singers who preside over all worlds, On that day, itis said, Jacob the "perfect" one arose and entered the Garden of 'Malbath Tied "R.A gy: AIL the Weis ie aly, bu the Song af Song ely of bole TB. Yad, 1438] 'renustan (exopus) 5 Eden and caused it alo to sing, and all the spices of the Garden ikewise, He, therefore, itis wha gave utteranceto the song, since but for him the Garden would not have sung, 'This song comprises the whole Torah: itis a song in which 'those that are above and those that are below participate; 2 'song formed in the likeness ofthe worl above, which is the supernal Sabbath, a song through which the supernal Holy 'Name is erovened. Therefore it 1s holy of holies. Why s0 ? Bese i ote inne wi ead. Ths because the "cup of blessing" was then given with Right Hand; the and when this isso all is jay and love; therefore all the words of the Song of Songs ate perfected with love and with joy. When the Right Hand was drawn back (t the 'estruction of the'Temple (Lam, 1,3), the "cup of blessing" vas placed in the Left Hand, and therefore those that were above and those that were below broke out in lamentation, saying: "Where is the 'cup of blessing' of the supernal place which was wont to abide therein? It has been with= drawn and withheld from thee". Hence the Song of Songs, 'which emanated from the Right Side, is full of love and joy fn all its words, but the Book of Lamentation, which marks the withdrawal of the Right Hand and the emergence of the 'Left, is full of complaint and lamentation, Tt may be asked, 'does nocall joy and singing emanate from the Left Side since the Levites who were te singers were from that side? The newer that all joy which issues fram the Left Side due to the union of the Left with the Right. When the Right Hand combines with the Left, then the joy sshich belongs fo the Right mitigates the turbulence of the Left, and is infused into the Left. But when the Right Hand is-not Active, the wrathfulness of the Left increases, and theres n0 Joy, Then the ery rises "By hah': "hat wil become of the 'Cup of Blessing' 2" Tes retained in the Left Hand and the anger ishot and does net cool. No wonder, then, that there is lamentation and mourning. But the Song of Songs represents the "Cup of Blessing" when tendered by the Hight Hand, and therefore all love and joy is found therein, asin no other 'tong in the world, Therefore was this song aroused from the side of the Patriarchs. zomtan tv [eggb-144e song was reveled the Shekinah descended to earth, s itis writen, "Abd the priests could not stand to minister because of the cloud." Why ? Beca "he glory of the Lord had filled the house of the Lord" (eGings vist 11). On that day cis hymn was revealed, (1.444) and Solomon sang inthe power ofthe Holy Spirit this song wherein is to be found the summary of the whole 'Torah, 'ofthe whole work of Creation, ofthe mystery ofthe Patrarchs, ofthe story of the Egptian exile, and the Exodus therefrom, and of the Song of the Sea. It is the quintessence of the Decalogue, of the Sinaitie covenant, of the significance of Tirac's wanderings through the desert, wntil their arrival in 'the Promised Land and the building of the 'Temple, Tt 'centans the erowning of the Holy Name with love and joy, the prophecy of Israel's exile among the nation, of theit redemption, of the resurrection of the dead, and ofall else il that Day which is "Sabbath to the Lord" All that was, i and shall be, is contained in it; and, indeed, even that 'which will take place onthe "Seventh Day", which wll be the "Lord's Sabbath, is indicated in this song, 'Therefore we ae taught that he who recites a vers from the Song of 'Sys as were drinking song causes the 'Torah to dean in secicloth and to complain before the Holy One, blessed be He: Thy children have turned me into an amusement for a drinking bout." Yes, asuredly the Tor say this, There- fore it behoves the fthful to be wary, and to guard every 'word of the Song of Songs like a crown upon their heads, It may be asked, why, then. is the Song of Songs placed 'among the Hagiographa (which are not so sacred asthe other two parts of Scripture) ? The answer i, because itis the Hymn of Praise sungby the Commisityof Iara tthe time when she fs crowned above. 'Therefore no other hymn is 20 pleasing o the Holy One a this. "We have been taught thatthe three words, Shir hahirim 'cher (Song of Songs which) connote the placing of the "cup of blessing" between the Right Hand and the Left, and its raising towards "the King to whom peice belongs', grace being. thus carried higher and higher to the mystery of the Bn-Sof (Infinite), Again, the four words of the title 44a] 'TERUMAM (xoDUS) 7 correspond to the mystery ofthe perfect Holy Charit (formed by the three patriarchs and David). Again, "song" stands for King David, the mover of song; "oongs" forthe Fathers, "Solomon" for Him Who rides in this the inner meaning ty, the mystery of ts hl Faith. The whole isa perfect Chariot for 'That is cognizable and That which is unkrowable and Hon pcm arena tunbearmpeagey given in four words, cantainiag the mystery of the complete (Chariot as from four sides. "Aain, within this mystery there is another, We have been taught that if one sees grapes in a dream, if they be white, it isa good omen, but if they are black in colour, then, ifthe dream occur at 4 time when grapes are in seaion, they are (of good significance, but il net, prayer is needed to avert the 'omen, Why this difference between white and blck, between in season and out of season ? Again, it has been said, that fone who dreams that he has eaten black grapes can be 'certain that he will enter the world to come. Why ? The clue is to be found in the tradition thatthe forbidden fruit which was eaten by Adam and Eve was the grape, the fruit of the vine, for it ix written: "their grapes are grapes of gall" (Deut. xxx, 32)—pamely, the black grapes. 'Thus of the two kinds of grapes, black and white, when seen in x dream, the white signify something good because they emanate from, and are the product of, the side of lf, but the blck emanate from the side of death, and therefore ane wh in a dream 'sees oF eats of such grapes requires special intercession, 'Again, why do black grapes portend good if dream of when in season ? As we have already pointed out, when the dream is dreamed at the time when white grapes are in season naught but ood is portended. Why so ? Because a that time the whole world is made faic and joyous when they pre- dominate, and both white and black fit into the scheme of things; bue when the white grapes are notin season, and so have no special power, then the dream-appearance of the back grapes is-a sign that the judgement of death hangs over "ino, 7. Bersih Rab, 8

8THE ZOMAR tY. [r4ga-r4gh
the dreamer, and he needs to plead for merey because he has bbekeld the fruit (lit the ee) whieh caused Adam's sin, and in consequence of that sin death to imeelf and to the whole 'World, Here « problem arises which I would not mention ete not the Master here. We have been taught that this world is formed on the pattern of the world above, and that what- 'ever takes place in this earthly realm occurs als in the realm above, But when the serpent caused death to Adarn in. this 'world, what could have corresponded to that in the upper spheres? [1448] One might say that the serpent causes the light of the Moon—the female aspect of the Deity—to be diminished for a time, and this is a kind of death. But why did the male alio die? Besides, even as to the "Moon" oF feminine aspect, we have been taught that the diminishing 'of her light was not due to the Serpent but to another cease, because she complained against the sun.t Shall we say that he poe shares che sae fate? Car we imagine

4defect in the higheet ? Thi ie one of the mye
the Torah; but the Serpent did indeed cause a defect in all he worlds. Mark this. We have been taught that every thing that the Holy One created, both above and below, He 'rested in the mystery of male and female, ani there is an infinity of grades in the supernal spheres, each differing from the other; and those grades which are of the same kind God framed and united in one 'Body, in the mystery of the primordial Man, We have also been taught that on the second day of Creation, when the Gehenna was created, one body was formed in the mystery of Man, and those limbs that came near to the fre of Gehenna and were consumed returned to their original state, and this was because those limbs came near to that Serpent. This is the primordial Man 'who was enticed ta the teat of the Serpent, and in this sense died, the Serpent exusing him death because he came too near to him, Everywhere man is male and female, but the Holy Supernal Man rules over al and gives food. and life to all 'And withal this mighty Serpent withheld light from all. When it defies the tabernacle the Female of that Man dies, and the Male dies and they return to their elemental state, es dahar, Gen 300; Mien Rabbah, lr s4gb-a4sa] —_TERUMAM (ExoDUS) 9 tnd in this way lower and upper correspond. "If he ate of the black grapes he ean feel confident that he will enter the world to come", because he has (symbolically) prevailed 'over and destroyed that place, and since he has removed the stubborn shell", he has drawn near to the world to come, and none will geinsay him. In the same way there could be 'no song in the house of David until the "black grapes" had been subdued and removed, and then Solomon sang the "Song of Song", av already mentioned. "This canticle is superior to all chat preceded it; for those "which were aung by Solomon's predcsesors ascended only

1join with the company ofthe songs chanted by the angels,
as, for instance, the "Song of degrees to David", which 'means "the song which the celestial grades sing to David", to solicit nourishment from him; or again, as we might translate, "x song of degrees for the sake of David", the ageat king who always praises the Great King. But when Solomon came, he sing song which i high above even that 'of David, a song which is the very same a that sung by the reat ones ofthe realms above, the pillars of the universe, honour ofthe Superaal King who isthe lord ofall peace and 'harmony. Other men send up praises by means of lower Chariots, but King Solomon by means of higher Chariots. Te may be asked, What of Moses, who ascended further than all other men in the rade of prophecy and love of the Holy 'One, blessed be He ? Did his song also reach no further than the lower Chariots? The sang which Moses uttered did indeed ascend on high, but the truth i, that although it was not on a level with the Canticle of King Solomon, whom no 'man equalled in poetry, Moses' song was praise and thanks- giving tthe Supcrnal King who redeemed Israel and wrought

8and wonders for them, both in Egypt and at the
ing David and Solomon hs son sang (1454) different purposes. David endeavoured to prepare ins (the celestial grades) and to adorn them for the Matrona's presence 10 that She and her maidens might be 'manifested in beauty and grace. When Solomon came he found that Matrona and the virgins thus adorned, so he in his turn aspired to lead the Bride to the Bridegroom, He = weiss oy fuse Seong the Diego tthe place. whee heath he mamige canopy the Re nvantd Him ahd drew them topes wth rds of ve, tat they might he ied Oem cne pen, nice ve. Theres Son Penlaceda ace allior wg Un all oer ex Mere BF Kniling he Tateroa, aught about the anion the Match th he wold re below, Solomon breught bot diaper enone the Matoca wah ic regen aboe: Bt i vo the Canopy ad hes brug Ses oth then ons yori end peur a bosons fo hon SUheay neck bene might cand Hew onal Nios bing ote Shona ale ? Weult st thse 'epatlon Shoe? The corer ie that the Hay Ove Set (Gund the Shenae be ume rth Mews end St Feceeverk ware: Mover tf sty ben pole bon Ar inl Sie as unt Wi oes She eta to is yer tnd ned Hone with ad She Rec Teal cablaned in the werd, tater tore Bat foe thes Alt eben Caml has ort gh Sat Ine it sebo ate coapt ag Scorn tan es eoneipeepene peor gt Sere, Tipit and hc vet oe Hour whch be pear for hen, Based ae Deed end Solros Ba on eho re fred the Speral Uni, Since the day when the Holy Oneeidto the Moon, Go unl mae 'Thyself mall She wat ee apn loon a pote eat Oh Ue Sen oe "Sh hain eter file Mer fv pads which shal unten he orl to cunec oe (eee) 6 a, beak (sop) se ty which pets sk eae (G8) Keon boi (Solos) i Exes "Soke" Geta the ft for the Stet dy te ery ofthe oes Mash fstaarpeatel leattoat etapa trie above had aot ino of he Shwkinh wat the ert belo bon aedy opis in Her aia wi Monet ore could not hove beet tect ie tien, AN fpreme myiery. which yet fevene othwe wise iar Its witenconseratag Sloton, tat he pale ree thousand proverbs and he sogg-werttheuand and re 1450-1458] TERUMAM (sxoDUS) n (0 Kings v, 12) Thichas been interpreted by the Companions to mean that every word that he uttered has three thousand allegorical meanings, a5, for instance, his book Ecclesiastes (Koheleth), which tas a profound esoteric meaning and is "written in the fashion of an allegory. Vey, there ia no word in this book which does:not contain profound wisdam and allegorical significance, even unto the vey last and smallest verse. R. Hanintina the Ancient, for instance, when he eame to the verse, "Rejoice, O young man, in thy youth, and let 'thy heart cheer thee in the days of thy youth, and walk in the wayo of thine heart... but know thou that for all these things God will bring thee into judgement" (Eccl xt, 9), used to weep, saying: "Verily, this verse iting taken as an allegory, and who can enlage on it? If it is to be taken Titerally, it expresses no more than a fact which we see with four eyes; but if, on the other hand, the passage contains 'esoteric wisdom, who ean apprehend it?" "Then he corrected 'Wise and said 'Ts written, "These are the generations of Jacob: Joseph being seventeen years od, was feeding the fock with his brethren; and the young man was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph broughe unto his father their evil report" (Gen. soxvtt, 2). The verse which we have just quoted from [Beelesiastes is an allegory on the esoterc meaning of this 'verse from the Pentateuch, "Rejoice, O young man," corre "sponds Co "and the young man; and let thy heart cheer 'the days of thy youth" 'to "with the sons of Bilhah", ete; "but know thou that for all these things" to "'and Joseph brought unto his father their evil repor'"; "God will bring thee foto judgement corresponds to "These are the generations. of Jacob: Joseph..." Joseph was here included in Jacob. Who can Tully grasp the seeres ofthe Torah ? This allegory branches off into three thousand other allegories which are yet all 'comprised [1458] in this one, in which, as we see, Joseph tur img' in Jo, The Gee thoand ocr weet implications concern Abraham, Isaac, and Jacob, who are, Ihowever, all indicated in this allegory of the mystery of wisdom which is revealed only tothe faithful. Here, too, how 1" 'Tie 20148 ty [1458 'many pretended merchantcare there, or serving men, who are rally great men of learning? So, too, cece no endl to the 'yaa thousand and five": seng of every proverb". However, whether the 'toSolomion orto the proverb, itis all the ame, since the one 'was the author of the other. The "song refers tthe "Song. 'of Songs". But does this song actually consist of a thousand tnd five? Aeeuredly "The "fve" vefers tothe Sve fates 3 doors which open toward the "K "They are the five hundred years of the 'Tree of Life, the fity years ofthe Jubilee. The "thousand refers to the Tree of Life as such, to tie Bridegroom who goes out from its Sse and takes possesion ofthe five gate, in order to draw nigh unto the Bride and claim Her. The Day of the Holy 'One, blessed be He, ts a thousand years, and this number symbolizes also the River which goes ost of Eden. Joseph was called ""Rightecus" after the Moon, the Shekinah, according to a special agreement between her and the Holy 'One. Therefore, the Song of Songs is holy of holies, and there is no verse in this Canticle whieh does not contain the not indicated ? The truth will remain hidden until the Wife (the Shekinah) unites Herself with her Husband. Therefore Solomon endeavoured toring that "Thousand" to the Bride in secret, by the aid of the mysterious ring whereon is engraved the seal of the supernal wisdom (cf. Targum on Eccl. 1,7). As soon as he hhad completed the making of the Holy of Holies below, the rystery of the Holy of Holies abore ascended and ras hiulden, so that the eoncealment of the Union might be camplete above and belov, according to the Divine purpose, "The Holy of Holies" above is the mystery of the Supernal Wisdom and Jubilee. Corresponding t this, the Dsidegrooen and the Bride inherit the inheritance of Father and Mother, bot in a reversed manner, 'The inheriunce of the Father passes 10 the Daughter in the ascension of the Holy Name, wherefore She is also called "Holy" and "Wisdom". The sqsb-t4ba] ——_TERUsUAHE (eXODUS) 3 'possession ofthe Mother is inherited by the Sor, and is called "the Holes", because He takes all those supernal holy attributes and gathers them up tinto Hime and then takes 'them to the Bride, 'Therefore it says: "Song of Song: "Song" corresponding to the "Holy" and ''Songs" to. the ""Holis", in order that both these aspects may be fused into 'one whele in manner due. "Which is Solomon's": as has been aleady pointed out, ths refers to the King "whose is the peace". Yet think not that this praise is His, for it ascends to a still more supernal realm. 'The roystery is as follows. When the Masculine and the Feminine are united a one under the Highest King, then that Supersal King ascends and is filled with al the sanetifcations and benedic~ tions, and pours them down below, this being His great pleasure t0 be filled with such sanetifieations and bene dictions and to pour them dowa below. Therefore the sigiti- 'cance ofall our prayers and praises is that by means of them the upper Fountain may be ile: for when it ss filed and. attains completeness, then the universe below, and all that ppertains thereto, is filled also and receives completeness from the completion which has been consummated in the 'upper sphere. The world below cannot, indeed, be i sate of harmony except it receive that peace and perfection from above, even as the moon has no fight in herself, but shines with the reflected radiance ofthe sun. All our prayers and inteeessions have this purpose, namely, thatthe region from whence light issues may be invigorated; for then from its relecion all below is supplied. fieance of Solomon's Canticle, that "the belongs" may be invigorated, for when that i #0, all is invigorated from His relecied glory, but otherwise there is no remedy for the moon. [1464] Ap Tis 1s THE HEAVE-orrenreG, We have been told that at the revelation on Mount Sinai, when the 'Torah was given to Isracl in 'Ten Words, each Word became a voice, and every voice was divided into seventy voices, all Of which shone and sparkled before the eyes ofall Iseael, so that they saw eye to eye the splendour of His Glory, a

4THe ZOHAR IY [r46ia-146b
'writen: "And all the people sam the voices" (Ex. xx, 18). 'Yea verily, they saw. The voice so formed warned each vidual Tsraclte, saying: "Wilt thou aceept me with all the comnimandiments implicit in me 2" To which the ceply came: "Yee". Then the voice circled round his head once more, asking? "Will thou accept me with all the penalties attached to me in the Law 2" And again he answered "Yes". 'Then the voice turned and kisted him on the mouth, as it is (S.S.1, 2), And all that the Israelites saw then they beheld Jit (the Shekinah) in which were focused all the 'other lights, and they yeamed to possess it. Said the Holy 'One, blessed be He, unto them: "This light which ye have seen on Mount Sinai, in whieh all the colours of the other lights are combined, and which ye so desire, shall be yours: have i, take it unto yourselves !" And these eojours wi she combines are the gold, silver, brass, ete, mentioned ere. 'Another interpretation of "Let him kiss me with the kisses of hin mouth" is as follows. What prompted King Solomon, when recording words of love betseen the Upper and the Lower world, to begin with the words, "Let him kiss me" ? 'The reason is, as has been laid down, that no 'other love [1463] is like unto the ecstasy of the' moment 'when spirit (ruak= breath) cleaves to spit in a kiss, more especially a kiss on the mouth, which is the well of apie (breath) and its medium. When mouth meets mouth, spit Unite the one with the other, and become one—one love, In the Book of the fst R, Homnuna the Ancient itis said of this sentence, "the kiss of love expands in four directions (ruketh), and these are unifed in one, and this is pact of the secret of Faith'. The Fourspirits ascend in four letters, these being the leters fom which depends the Holy Name, and with it all dhinge that are, both above and bell, Also the lhymning of the Song of Songs derives ts meating therefor, And what are these four lters? 4H BH (Lave), which form a supernal chariot, They constitute the linking of all things into a perfect whole. These four letters are the four direstions of the love and joy of all the limbs of the Body "Gold eabolsing Seey, iver Grace, and brass Beaty. 1468) 'renvacatt (xopus) 15 without any sadness at all. Four directions are there in. the 'kiss! each one fulfilling itself in union with the other. And 'when two spirits thas become mutually interlocked they form two which are as one, and thus the four form one perfect whole. When they separate, there is formed from these four a certain offspring, «spirit formed of four spirits 'which ascends and splits the firmaments until it reaches a palace which is called the "Palace of Love", because all love is centeed there ; and therefore this spirit is also called Love". When that spirit ascends to this Palace, it incites the Palace to attach iself to that which is ebove, As we have 'aid, there are four letters which proceed in four directions, 'and they are the leters which spell the word Love. Theit fruit is Love. When they unite, one is active towards one direction, another towards the opposite direction. First 'omnes the letter Aleph (in A HB H), 'Then comes the letter Hé, which anites itself with the Aleph in love, From these two other letters insue Beth and Ha, and spirits are inter~ Tocked with spirit in love. 'Then the kets arise and fat laviay in the breath of that spirit which aseended, and adorn 'themselves within itn the proper fashion. When love, thus consurmmated according 10 those four directions, ascends aloft, ie meets with a celestial Chief who is appointed over one thousand nine hundred and ninety firmaments and over the outward flowin of the thirteen streams of pure balsam which descend from the mysterious supernal Dew. That outflow is called "Mighty Waters", This Chief tries to prevent the spirit from proceeding, but doesnot prevail, and it-makes ita way to the Palace of Love. Concerning this 'matter, Solomon speiks at the end of his Canticle, sayi "Many waters cannot quench love, neither can the floods drow it" (S.8. vi, 7) This refers to the supernal waters Which we have just tentioned—those that descend from the 'Supernal Dew—and to the thirteen streanis of pure balsam. 'The Chief of whom we have spoken is an ange! sent forth by the Holy One, blessed be He. He is lord over many 'cletial host. He wreathes crowns for his Lord, and ths is the significance of hit name, Ahathrie! (Godl-crowning); for he. Fouc ways of cambiong the eters of he Holy Name.

16THE OMAR TY [246b-1460
he prepares crowns from the graven and inscribed Name YHVHIH 'Zebaoth. When that love sprit enters the Palace of Love the love-yearning for the superal kisses is rowed, those concerning which it is written: "And Jacob kissed Rachel" (Gen. 240% 11), so that the kisses of the 'superna love are duly broaght forth, and they ae the begin~ ning of the awakening ofall supertal love, attachment and 'union, For this reason the Hymn begins with the words: Let him kiss me sith the kisses of his mouth," Now who "7 He wha is hidden within the supernal eancealment. Can, then, the Most Recondite be the fount of Kisses, and kiss that which is below ? See now. The Most Recondite is beyond cognition, but reveals of Himself a tenuoes and veiled brightness shining only along 2 narrow path which extends from Him, and this is the brightness that iradiates all. This is the starting-point of all esoteric mysteries, itself being 'unknowable, Or rather, its sometimes indicoverable, some iiimes discoverable, but even were ie whally indiseoversble the impulse to the ascending of kisses stil depends on it, And because He is veiled, the Canticle also begins with: a veiled expression, "let him kiss me", t0 wit, lim who is veiled above. And with what {1474} shall he kise? With that supernal Chariot from which all colours depend, and in 'which all are united. Therefore it says, "With the kisses of his mouth", "For thy love is better than wine" (Vit. good frome wine): this denotes the Sun which gives light to the 'Mon from the radiance ef those supernal kisses, which He 'gathers up and passes on wo the Moon. And from whence is that light derived ? From the "preserved wine', from the 'which is the joy ofall joys, And who is this Wine 'which gies life and oy toall? Elohim Hays (Living God), Algo the "Wine of the Name YHVH", the joy of love and tnetey, the siuree-of all Ife anid joy. 'The Companions then came and kissed R. Jose of his hhead. R. Simeon wept, and said: know for a ettainty that int from above has made itself manifest here." 'They all wept with joy, and he continued: 'Blessed is this 'generation ! There will benone other like unto it until King Messiah shall appear, when the TTrah shall be restored to 1479) 'TeRUMAM (EXODUS) hher ancient pride of place. Blessed are the righteous in t 'world and in. the world to come!" AND THIS If THE WEAVE-OFveRING waicH Ye SHALL TAKE FROM THEM. Said R, Ekazar: "This verse has been interpreted and the inner mystery thereof explained. But there is evidertly a contradiction between the above verse (where it says "That they take Me a heave-offering") and this. First it sys, take Me; chen "take My heave- offering"; then "take from them'. However, the whole 'meaning amounts tthis:""Take Me (as) aheave-offering but who should take ? The children of Israel. And from whom should they take ? "From every man whose heart impells him', namely from the supernal angels above, upon whom this "Hleave" (the Shekinah) is raised, those who do perpetually aise Her up to the Supernal King; and when Israel is worthy, they take Her from them and bring, Her down, Who are thowe angcla? The four who raise Her, and in whom the Heart (God) takes delight, Yet, though this "heave-offering" is borne aloft by them, 'e shall tke" from thems, in order to bring Her down to earth. How are they to do so, even in this dispensation ? Ry the power of good works, prayer, and the keeping of the Law. But at the time when the Temple yet stoed, it was by means of the colours that "were manifested below, after the pattern ofthe colours shove, through the sacrifical worship. Those colours drew down the Terumah (the Sbekinah) to the lower spheres; that is to say, the colours which were below prevailed over those that 'were above, the former bringing down the latter, one entering into the other, the former becoming "bodies" for the later. "Therefore it says, "which ye shall take from them", 'Goup, ayn sucven, ere, "Gold" is included in Gabriel. 'The supernal gold is carried below by Gabriel, and seven kinds of gold separate themselves from it, "Silver" above i united with Michael below, and one sests on the other. "Brass" isalso above; it originates from gold, because gold and five have the same symbolism, It is fre which brings forth brass, and from tia power emanate supernal mysterious

8'THE ZONAR IY [1470-1476
serpents (nvhashim — nehotheth = bress) and Seraphim [brought forth by fie (From seraph, 19 burn). Therefore brass is golden, li with orange and fed, like fre, It is contained in Noril (Fire of God) and forms his body. Techeleth (purple 'hie is contained in both brass and gold, and derives energy from both sides. It possesses great strength and nothing can 'obtain dominion over it. It forms the throne of the power 'of judgement, and is therefore called "Boe!" ("In him is EV", ie. God as Poster), as it is written: "And El (God) is angry every day" (Ps, vit, 12). But when men turn back to God with perfect repentance, his name is changed into Raphael (God heals): for he brings healing to assuage the 2b) In. "purple-red" (Argaman) gold and silver are fased: Michael and Gabriel are intertwined with each other, and of thsi is writes maketh peace among the dwellers on high" (Job 2x¥, 2). 'The two, being joined one with the other, become one body. former, 19 combine purple-blue and purple-red, Byssus also js above, contained, like the former, in the mystery of Raphael, in order that silver and gold may be united. So 'much for the mystery of the seven pillars above which are contained in the seven that are below. "Assuredly, there is shell within: shell for protection, or rather, as we have said, brain within brain, Thus there is _zoat' hair, the shell which guards the brain, "Rams! skins reddened" symbolizes the mail-clad lords with the Baning, eyes—"And his eyes as lamps of fire" (Dan. x, 6). They are called outer "frmaments" within the shell", "Fahash skins": these are powers which stand on the holy side but are not in usion with it. As has been said above, Abraham begat a son by the "other" wife, whose name was Tabash (Gen. xx, 24), a brother of Ishroael by his mother; 4, just as there isa celestial representative of Esau, 49 likewise is there one of Ishmael. Ishmae!'s mother begat 'Tahaeh from Abraham, For, in spreading radiance on all things, the primariial ight, ae it shone forth om allsides, alen chat fosth 'i.e: the seen angels sible by the sven calor. "Angele of charset 147b-148e]_——_renvwian (exoDus) 19 'sparks, When it was established, God stored i¢ away, For 'whom? For the righteous. And why for them ? In order that i might bring forth fruit and in them, And 20 it indeed was, for they did bring forth fruit in the world, for Abratiam and Sarah ''made souls" (Gen. att, 5), and as they made souls under the sgn of holiness so they also did under the sign of the "other side"; for, were it not for this impulse which Abraham implanted in the "other side", there would be no proselytes in the world. "Acacia wood" has already been explained as symbolizing the Seraphim. who "stand above it" (Isa. vi, 2); that isto say, shove the Shel (spre). "Ol for the candlestick" This symbolizes the supernal oil which emanates from above, It has two 'names: "The oil ofthe light" (Ex. xxxix, 37) and the "oil 'forthe light". The former is the one aboves the latter the 'one below. The former never ceases to flow: itis always full 'of holiness and. of blessing, and all lights and lamps are blessed and lit up from therce. The latter is sometimes full and sometimes otherwise. Itis written: "And God made the two great lights: the great light to rule the day, and the small light to rule the night" (Gen. 1,16). This has been correstly interpreted by the Companions, but we may ad the following, 'The "two great lights" refer to the "Oil of the light" and the "Oil for the light": the higher world and the loner World; the Masculine (Sua) and the Feminine (Moon), which, when they are manifested together, are both called the masculine gender. Iecause the upper World is called "great", the lower world, which is united with it, is aso called "great, but as soon a8 the above and the below part, and are separate, the one is called "great" and the other "mall. "Therefore the ancients said that'"man should rather he a tail to lions than a head to foxes" (Pitke Aboth 1,20} 'For the part bears the designation of the whole; since the 'ail of lion is certainly lion, without any. separation, Similarly, the head of a fox is stil [148a] fox, Thus, 28 we see, it frst calls both the Sun and the Moon 'great lights", but when the Moon has separated Herself from the Sun she js called "small", even as t be head toa fox is less than to ey Hahan, Gene, 78

20THE ZOWAR IV Luge
be til to a Hon. Symboliclly, therefore, the "oil of the Light" never ceases: it stands in the, path of perpetual ascent, in order to rule by day, but the "il fr the light is 'termitient, and is called "small" on this account, and rules a night. 'The fve materials of which the spices were composed (Ex. 4%, 34) were " for the anointing oil and for 'the incense" 'These (0 are really one with the "onyx stones, ete, Thus there are thirteen things connected with the constriction of the Tabernacle. We may now revert to the former interpretation of their symbolism, "It hasbeen remarked that there are seven kinds of gol. 'Nov, it might be thought that there isa mistake here, since 'geld denotes judgement and silver mercy, and yet gold "appears to be reckoned as being above silver. There is, hhowever, no mistake, Gold really dora surpas all, but only that gold which is the seventh and the best of all the species 'of gold, and which is meant by the term "gold" here. It is 'the kind which shines and sparkles, dazaling the eyes, and hhe who gets hold oft hides it carefully, From ic all other kinds emanate. And when is it called "gold"? When its rafiance rises in the awe-inspiring glory. of supernal joy ses oredr 'stands for the sign of judgement i changes enlour to blue, heh BA6 let caine ee jose) Bate 'sential character i joy, and it ever ascends with joy and 'rembing to the superna regions and awakens joyousness 'The silver below is connected with the mystery of the Right Aim, while the Supernal Head is symbolized by gold, as iis written: "Thou art the head of gold" (Dan. t, 38) And when does silver find its consummation ? When it i sentained in gold, a mystery alluded to inthe words, "Like apples of gold in pictures of silver" (Prov. xx¥, 12). Thus silver comes back to sold, completing the circle, So there are indeed seven kinds of gold, Brass originates fom gold, of rich 1 35 2 degenerate form, and forms the Left Acta) Purple-blue forms the Left Thigh; dark purple, included in 'the let, forms the Right 'Thigh, Byswus is the "River which isues forth" and which unifies all the six sides (shesk = Aystur=shesh—sin), and, a4 we have already pointed out, the n48a-t4ge]——TeRUaH (sxoDUS) a saine thing obtains below. 'Thus with this river there are seven corresponding to the seven cycles of the 'Jubilee' land the "seven'" of the years of release (Deut. a¥, 9). Although there are sx they are thirteen through the seventh, 'Thus the thirteenth is the head, which stands on the whole

6gold (1 Kings v1, 2, 21), shut off and hidden from
all, concealed from the eye, which has no power over it, but the gold below is more revealed. [1484] cis weitten: "And Gol said, Let there be light, and there was light" (Gen, 1, 3), Said R. Jose: "That light was hidden and kept in store for the righteous in the world 10 'come, ab already stated; fori is written, "A light is sown, for the righteous" (Ps, nevi, 11), "Thus that light functioned in the world only on the fist day of Creation; after that it 'vas hidden away and no longer seen" Said R. Judah: "Had it been hidden away altogether, (1g9¢) the world would not hhave been able to exist for one moment. Dut it was only hidden ikea seed which generates others, sets and fruits, and the world is sustained by it. There is not a day that 'something does not emanate from that light 10 sustain all things, for itis with this thatthe Holy One nourishes the world. Moreover, whenever the 'Torah is studied by night,

4Tittle thread of this hidden light steals down and plays
'upon then that are absorbed in their study, wherefore ie is written! "The Lord commandeth His lovingkindness in the daytime, and in the night his song is with me'" (Ps. xtit, 69) this his already been expounded. On the day when the "Tabernacle was set up on earth, what do we red concerning iv? "And Moses was not able to enter ino the tent of the 'rnb of mene ei refs the Heptirote ree a Ie would equire much space forthe proper elucation, What follows the end of page 14 be merely a disconnected fraement af Vonger -rctio, deing wih riety and prophetic fees of Moses, Aaron, Samuel, ad Jeremiah, and the ierences between then, touching om the symbole ood er, bras and the brave serpent eS 'rite 20HAR IY [r490 'congregation, because the cloud abode thereon" (Ex. xt, 35). What was that loud ? I was a thread from the side of the primordial light, which, iouing forth joyously, entered the Shekinah and descended into the 'Tabernacle below. After the first day of Creation it was never again made fully manifest, but it performs a function, renewing daly the 'work of Creation." Ri, Jose was once deep in study, R. Isaac and R. Hezekiah being with him. Said R. Isaac: 'We are aware that the structure of the Tabernacle corresponds to the structure of heaven and earth, The Companions have given us just a taste Of this mystery, but not enough for a real mouthful' Said R, Joe: 'Let us take our difficulties to the holy lamp (R- 'Sim#on), for he is able to prepare savoury dishes such asthe 'oly Ancient One, the most hidden of all secret beings, has prepared for him, and which require no added flavour from anyone else, From his dikes one ean eat and drink, and sate 'Of fim ean it be id, "So he sett before them, and they did eat, and let thereof according to the word of the Lord" (2 Kings v, 44) R. Jose continued: Iris written: five Solomon wisdom 2 he_ pro 'was peace between Hiram and Solomon, and they two made a lesgue together" (« Kings ¥, 26). This vere has been expaunded in more than one place. The expression, "And God" (Va- Yeh) signitiesagreement hetween the higher and lower spheres, namely, thit He and His counell ae st one, ave wisdom", as one presents a gift to a beloved friend. \s He promised him"; that isto say, the gifts of wisdom, riches, peace and dominion, "And there was peace between Hiram and Solomon'; this indicates that they had a private 'code between them which other men did not understand. King Solomon realized that even in that most perfect of all {generations it was not the will of the Supernal King that 30 much wisdom should be revealed by him, that the Torah Which had hitherto been hidden should now be disclosed, because he opened a door to it. Hence, even though he did thus open the door, the fll meaning of his words was yet undisclosed except to the wise, such as are worthy, and they, tyga-1498]_Tamuratant (FxoDUS) 3 too, could only fumble with them and not express them clearly. But, in this generation of R. Simeon, the Holy One, blessed be He, is willing that for his sake these hidden rysterics shall be revealed through him. 'Therefore 1 am 'amazed at the scholars of this generation, that they neglect even fora moment toseck the presence of R. Simeon in order to study with him, as lang ashe is permited to stay with us in this world. Nevertheless, wisdom shal not vanish from the world in this generation. Ala, for that generation from. 'which he shall be taken away ! The wise will then diminish land witdom shall be forgotten Said R. Insac: "That is 'asuredly true. Ones, when 1 was walking with him and he 'opened his mouth to expound the Torah, a pillar of cloud reaching from heavea to earth appeared and stood before us, 'and in ita great light shone, and 1 trembled exceedingly. Blessed isthe man, said, to whom in this world so much is 'vouchsafed,, What is it that is written concerning Moses ? "And all the people saw the pillar of cloud stand at the 'Tabernacle door; and all the people rose up and worshipped, 'every. man at his tent door" (Ex. xxxtt, 10). Such a vision 'was fitting for a teacher lke Moses, the faithful proph the greatest of all the prophets, and for that genera 'which received the Torah on Mount Sins, and which had seen signs and wonders in Egypt and at the Red Sea. But in this generation itis the merit of R. Simeon alone that rakes it possible for us to behold these wonders through bien." [5496] Asp PuRPtE BLUE, Said R. Isaac: "This colour is ob- tained from a fish of the Lake of Genessareth, which is in the territory of Zebulun. This colour had to appear in the 'Tabernacle for the following reason. It is written: "'And God suid, Let there be a firmament in the midst of the 'waters, and let it divide the waters from the waters' (Gen. 1, 6). That firmament was created on the second day, because is creative act comes from the Left Side (separation), and fom this day, too, was. Gehenna created from the dross of the fire of the Left side. Now the sea was dyed with that purple blue colour which symbolizes the Throne of Judgement.

4'THE ZOMAR AY {495
"That day also received water from the Right Side, which nevertheless did not emerge till the second day, in order that fone (attribute) might be combined with and reinforced by the other. The light of the frst day of Creation was the first lights, It came from the side of fre, as itis 'And the light of Israel shall be for a fire" 1). That "light of Israel" emanated from the Right Side, and was (yet) contained in the fire: Now, the first of those six days (aymbolially) water, bur it performed the function not of water but of light, which is from the side offre, which js of the second day, (0 make manifest that the Holy One 'ereaed the world on the foundation of peace, and that everything has grown out of peace. Thus the fst day per- formed all its operations from the Side ofthe second, and the second operated from the Side of the first day. Each fune- tioned with the work of the other, 10 show that one was 'merged in the other, The third day was a synthesis of both the first and the seconds therefore it says concerning the third day of Creation "And God saw that it was. good! twvice (Gen. 1, 10,12). On this day the purple-blue was formed 'out af two other colours, red and black, the colours of the second day. 'The fiery red, which is the proper colour of the second day, is an attribute of Blokim, and it was assigned (in the Tabernacle) the coleur of gold, which resembles it, 'When the red came down it plunged into the Sea, where it became dark blue, which s also an attnbute of Bloke, but 'of an aspect less rigorous than the former. As for the black, it was formed as the residue of the original red when iteame dowa below, for being asc were smelted, it formed round it avalimy element which was first an intense red, and finally 'was transformed into black, All these are transformations 'out of the primeval red; and all this was created on the second day and is designated "other gods". 'That black

50dark as to be almost indiscernible. 'The Holy Lamp put
it this way. When the red vas transformed into purple-blue, and the colours mised, a scam was thrown off which sank to the depths and turned into mire and dirt, asitis written, "The wicked are like the troubled sea, when it cannot rest, whoie waters cast up mite and dirt" (Isa: Lvl, 20). And t4pb-1508] _TeRUMAN (exoDUS) 43 from that dirt of the Sea came that black which is dark, and 'not only dark but superativey black "Darkness upon the face of the deep" (Gen. 1, 2). And why is itcalled "darkness" ? oth because ofits colour and because # darkens the face 'of Creation, It is beth red and black, therefore it dacs not "ay ofthe second day of Creation, "And God saw that it was good". But have we not been wught thatthe words "And behold it was very good' (Gen. 1, 31) include the Angel of possible to nay that itis Because of him that ie i not aud of the second day that it was very good? Veruy, herein a mystery of mysteries. 'The Angel 'of Death is indeed good. Why so ? Because, since all men, know that one day they must die, many ra to repentance from fear of him before the Lard. Many fear the King be- 'eauie the lash looms before their eyes. Then is the lash deed benef, making men good and viewous and upright. Hence the Angel of Death i referred t» a8 "very good". 508] this mystery, the Holy Lamp (R. Simeon) 'gave us thefollowingexplanation : "And behold it was good" refers to the Angel of Life; "very" to the Angel of Death, for he is of greater importance. And why ? When the Holy 'One, blessed be He, seated the word, all was prepared for 'the coming of Man, who isthe king ofthis world. Man was fashioned co walkin the etraight way, oo it ie written: "God hath made man upright, but they have sought out many. inventions" (Eecl, vt, 29). He made him upright, but he fave himself over to corruption and was therefore driven 'out of the Garden of Eden, 'This Garden was planted by the Holy One, blested be He, on the earth with the full Name (VHVH Elohim), and made an exact likeness of ite proto- type, the Paradive above, and all supeenal forms. were fashioned and shaped init, and the cherubs were there—not those carved in gold or any material that could be fashioned bby human hands, but of supernal light, fashioned and broidered through the agency of the perfect Name of the Holy One. All the images and forms of all things in this, world were thece fashioned, all having the similitude of the things in this world. And this place is the abode of holy

6'THE ZONAR IY [i300
spirity, both of those that have come into this world, and also of those that have not yet come into this world, Those that are about to come are invested with garments and with faces and bodies lke those in this world, and they gaze upon the glory of their Lord until the time comes for them to appear in the world, When they leave the Garden for that purpose, these spirits put off their celestial bodies and garments and take on the bodies and garments ofthis world; they henceforth make their abode in this world in the gar- 'ments and bodies fashioned from the seed of procreation. So when the time comes for the spirit t0 leave this world again, it cannot do so until the Angel of Death has taken off the garment of this body. When that has been done, he again puts on that other garment in the Garden of Eden 'of which he had had to divest himself when he entered this 'world. And the whole joy of the spirit is in that celestial bbody. In ithe ress and moves, and contemplates continually the supernal myseries whieh, when he was in the earthly body, he could neither grasp nor understand. When the soul cloths herself withthe garment of that world, what delights, 'what joys, she experiences ! And who caused the boly fo be inhabited by the spirit?' Why, he who took off the garment 'of flesh, the Angel of Death ! "God shows kindness to His creatures in not divesting them of their earthly garment until other garments, more precious and finer than these, are prepared for ther. But the wicked, they who have never turned to their Lord with a perfect repentance—naked they came into this world, and naked they must return from it, and their souls go in shame to join the other souls in ike plight, and they are judged in the earthly Gehenna by the ice from above. Some of ther flutter upward after atime ; these are the souls of the sinners 'who had intended to repent, but died before they had carsied ir intentions 'These are judged first in Gehenni and then fluter upward. See how wreat is the mesey of the Holy he One towards His creatures | The most wicked sinner, have intended repentance, but dies without carrying ut resolve, is, itis true, punished for having gone out of this world without having repented, but his good intention is 1g0a-1506] —TeRUMAH (exonus) 7 'not lost, but it ascends to the Superoal King and there remains until the Holy One, seeing it prepares for that soul

4place of refuge in "Sheol", where it twitters repentance,
'For the good intention issues from before the Holy One, and, breaking ll the strong gates of the habitations of Gchenna, reaches at last the place where that sinner le. It smites him and awakens in him again that intention which he had had 'on arth, 1.50] causing the soul to struggle and ascend from the abode of Sheol. Truly, no good thought is evr lost from the remembrance of the Holy King. Therefore, blessed is hhe who nourishes good thoughts towards his Lord, fr, even hhe cannot put them into practice, the Holy One takes the will forthe deed. This is the ease with goad thoughts, With evil thoughts, however, the willis not taken for the deed, 'save in the case of idolatry, as has been explained by the 'Companions, The wicked who had never given a thought to repentance go down to Sheol and never come out' from thence, a5 itis written of them, "As the cloud is consumed and yanisheth away, so he that goeth down to sheol shall come up no more" Job vit, 9) But, concerning those others 'who had intended to repent, it says, The Lord killeth and maketh alive; He bringeth down to sheol and bringeth up" (Sam. 1, 6)" Said R, Judah: "Why are the sinners punished by the fre fof Gehenna ? Because the fire of Gehenna, which burns day and night, corresponds to the hot passion of sinfuloss in rman. There wasonce a period when for some timesin ceased to rule because it had been thrown into the iron ring in the abyxs of the Ocean. During that period the fre of Gehenna 'went out and did not bur at all. When sinfulness returned, the hearts of sinners, the fre of 'Gehenna was sered again, for iti the heat of sinful passion {nthe hears of sinners that Kindles and keeps alight the fires 'of Gehenna, causing them to burn day and night without ing. Gehenna has seven doors which open into seven habitations; and there are also seven types of sinners: eve doors, worthless ones, sinners. the wicked, corrupters, 'mockers, and arrogant ones; and corresponding with them are the habitations in Gehenna, for each kind a particular isohasta

8'THE 20HAR IY
place, all acording t0 grade, And over cach habitat trea spin al ting ander she deen 'Duma, who has thowands and myriads of angels under him, t0 pnish sinners according to Uheir deserts: The fire 'of the Gehenna which is below comes from the Gehenna which is ahove, and is kindled by the heat ofthe sinners in 'whom the evil ncinaton burns, and there al the piles burn. Tn Gehenna there are certain places and grades called "ling filth, where the filth of the souls that have been pollited by the filth ofthis world accumulates 'There these 'ula are purified by fre and made white, and then they 'ascend towards the heavenly regions. Their fith remains 'behind and the evil grade, called "Boiling flth", are ap- ited ver tha ith andthe ire of Geheana es over re are certain sinners who pollute themsehes over and art aun by thin si andar neve pied, They die without repentance, having sinned themselves and caused others to sin, being stiff-necked and never showing contrition befere the Lord while inthis world; these are they who are condemned to remain forever inthis place of "boiling filth" fand never leave it. Those who have corrupted their ways upon earth and recked not of the honour of their Lord in 'this world are condemned to remain therefor al generations, On Sabbaths, New Moors, special seasons and festival the fire is extinguished there, and they have a respite from punstment, but, unlike sinners of 3 loser degree who are accorded rele, they ae rt allowed to leave that place even 'on such days, As for those who, when on earth, profaned the 'Sabbath and the festivals, and reeked not of the honour of their Lord, but openly profaned the holy days, these days, since they were-notreganled in this world by these sinners, do not keep oF guard them nov in the other world; and 20 they have no rest? Said R. Jose: 'Do not tay this. for the truth is that there they are forced to heep the Sabbaths and festivals even against thei will' 'ei the heathen, rejoined TR, Judah, 'who, not having been commanded to keep the 'Sabbath ia this word, are there forced to keep it. Every Sabbath Eve, at the time of the sanctification of the day, heralds (1514) are sent t» proclaim throughout the length asta] 'TERUMAN (EXODUS) 39 of Gehenna: "Cease from punishing the wicked ! The Holy King is come; the Sabbath is about to besinctified. He takes them all under His protection", and all chastisements cease and the wicked find rest fora apace. But the fre of Gchenna never ceases to bum those souls who have never kept the Sabbath, and sinners there ask concernitg them: "Wherein lies the diference between these and thove ? Why find these 'no rest? And the lords of judgement make answer: "These are sinners who have denied the Holy One, blessed be He, land have broken the whole Law, because they kept not the Sabbath; therefore now have they na rest 'Then all other kkinds of sinners ate allowed to come and ste these, the tormented, for whom there is no rest. And a certain angel, named Satie, poes away to fetch the body of such a sinner from the grave and brings it to Gehenna, holding it up before the eyes of all the sinners, that they may see how i has bred Worms; and that soul has no rest in the fire of Gehenna 'Then all the sinners of Gehenna swarm round it and call 'out: "This is such a one, 2 sinner, who regarded not the hhonour of his Lord! He denied the Holy One! He denied the whole Torah ! Woe unto him ! Better were had he never 'been bor that such punishment and dsgrace' should not Ihave come upon hin" Concerning such itis written: "And they shall go forth and look upon the carcases of the men, that have transgressed against Me: for their worm shall not die, neither shall their fire be quenched; and they shall be 'an abhorring unto all fesh (Isa, xv, 24). "Their worm shall not die" refers to the body; "thee fire shall not be quenched", to the soul; "an abhorring (deran) unto all flesh; that sto say, all the other sinners wll sy, "de-raon" wwe have seen enough of this horrible thing Said R. J "Quite true! For Sabbath is of equal importance with the Whole 'Torah. 'The Torah is fite, therefore those who have broken it are doomed to be eternally burt by the fire of 'Gehenna I" Said R, Judah; "At the conclusion of the Sabbath that angel comes and takes back tothe rave the worm-eaten body, and both the body and the sou! are punished, each in is way. But this happens only when the body is still intact; if, on the other hand, its decayed its not any longer 7° 'Tule 20HAR IV [reasib punished, for the Holy One "doth not sti up all his wrath" (Pe, coxa, 38). "All sinner, along a thee bods inthe graves ar intact, wth al their imbs, are judged boy and sou! together, each 'own way; but as soon as the body is decayed, the pusishing of the soul estes, Those souls that are destined {o leave Gehenna now leave it; those that are to have rest now find it, and those who are destined to become dust Under the fet ofthe righteous become dust, each scarding {ois deserts, How exellent a thi itis therefore, both for the righteous as Well as for sinners, when their odies are in close contact with the earth 10\that decay can set in {quickly and ther punishment may not be prolonged through the continued exatence ofthe body; for there isnot one of the righteous who ean escape the judgement of te grave, {or the angel appointed over the graves stands over the body and punishes i cil. And ifthe righteous have to undergo this judgement ofthe grave, how much moreso the wicked ! ut when the body decays, the judgement ceases in both cases The only exceptions are those saints who ae the pillars of the world, who merit that ther souls immediatly after death should ascend forthwith tothe regions appointed for 'them, 'They, however, ate few. Itis the Destroying Angel 'who brings death to all people, except those who de in the Holy Land, to whom death comes by the Angel cf Merey 'who holds sway there.' Said R. Imac: "This being the cas, 'wherein lay the superiority of Moses, Aaron and Miriam, written that they died "by the mouth of the Lord, meaning that ther death was not brought about by the Destroying Angel 2 R. Judah replied: (1518) "Truly, the greaness of these three and theit superierty cover all others i demonstrated by this, that, although they tet thei death outside the Holy Land, they, unlike thei contemporaries, were not brought to it by the Desteoving Angel but by the Uoly One Himself, Bor inthe Holy Land itself al who die do not die bythe hand ofthe Destroying Angel, because that isthe dansan ofthe Holy One; concern ing thi itiswriven:*"Thy dead sal evive, my dead bodies (belt) shall rae; avahe and sng, ye that dvall im the 1518) 'TERUMAH (#xoDUS) # 'dust (Isa. xxv, 19). "Thy dead" refers to those who die in the Holy Land, who belong to Him alone and to no other power, forthe "other side" has no power at all there; they are "Phy dead", namely, those ofthe Holy One. "My dead bodies refers to those who die outside the Holy Land by the power of the "destroyer", 20 they are called nebelah, "dead body", defiling those who touch it For every animal Soh SniBred tering ta be ule PCL el from the "other side", and as x00. iproperly carried out the "other side" rests on it, and ts name describing its character. Therefore, wherever the "other side" has power, iti ealled nebelah, and those who die outside the Holy Land, being under its power, are therefore called "dead bodies". "Awake and sing ye that dwell in dust"; "dwell" means that they are there but for a short period, and are not really dead but asleep, and have nly to be aivahened. This refers to those who are "asleep" in Hebron (the Patriarchs); therefore the expression used of them is "expire (gata), as of one gone into a trance from Which he can be recalled. Thus the four pairs, the Patriarchs and their wives, who lie In Hebron, are asleep and not dead: their bodies are all intact, just as when they lived on earth, and they know the hidden mysteries more than any i being, 'They were hidden there at the gates of Pa they are referred to in the words "dvell in dust", Truly, those whose souls went out of them as they dwelt in the Hely Land did noe die by the power of the "other side", 'which has no power there, but by the Angel of Mercy, under 'whose care the Holy Land is, "There is a place! in the world where that "Destroyer" fas no power a all, where he isnot permitted to enter, and those who live there do not die until they have eft the town, 'And why has the Angel of Destruction no power there ? Tt cannot be because itis not his domain, since even in the Holy Land, which is subject to no alien sway, people die Nor ean it be because it isa holy place, because there is no. place so holy as the Holy Land, Nor ean it be thu it is on "La, of Berehith Rabbah, 6

2'Tite Z0HAR IV [esib-ts20
acenunt of the merits ofits builder, for there have been many 'mea of greater merit.' Suid R. Isaze: 'I have not heard any 'explanation ofthis, so Tahal say nothing," So they repaired to. Simeon and asked him concerning this matter, Sad he: "Teis indeed teve thatthe Angel of Death has 0 power over that place, and the Holy One does not wish that anyone should ever die there, Nor should you think that before the town was built people in that place died. Not so, For, from. the very beginning of the world God appoinied this place to be thus, and to tho who would penetrate into the mystery of scisdomn thece ie in this a mystery of mysteries 'When the Holy One, bleed be He, created the world, He dil so by means of the seret power of letters. The letters 'were shaken about before Him and Ie created the world by the tracing ofthe Holy Name. The letters presented them- 'cles for participation in the world's ereation in a variety of permutations The Hly One said it mast end with Yod, land the leter Teth remained hanging alone in the air above that place (Lz). [152] The light ofthe let Teth is Lifes therefore, anyone seeing this letter in a dream knows it is

4giod omen for him, Hence itis that death has no dominion
over that place over which this letter hangs. When the Holy 'One desired the world tobe firmly established, then took He a ste on which was engraved the mystery ofthe twenty=«60 letter of the Alphabet, a threw it into the water, It drifted feat place to place, but found nowhere wo setle until it ame to the Holy Land, and the water flloved it until it reached that spot where the Altar was to be established. "There the stone sank, and the whole world was firmly tablished nit It might be asked, if tha plae (Liss) is the place where life reigns, why: was the 'Temple not built there, that it-might give life also to those who dwell in Tervsalem ?"Thesniewer jn that n that place ables one later 'nly, bot in the 'Temple are all the letters by which it was 'miraculously built, after the manner and in the Theness of the whole Universe. Besiles, the Holy Land gives life and "expation to those who ate inthe other word, but Lava gives life only to thote who are inthis world, Hence the purpose Zaha Cen 3648 1524] 'TeRUMAH (rxoDUS) 33 'f the Temple was to obtain forgiveness of the sins of stael, '0 make it possible for them to inherit the world to come, 'Mark this, 'The letter Teth signifies in all places the light of life; therefore the word "good" (Cob) begins with this eter. "The Angel of Destruction, when he comes to this letter, rust fle, or, rather, he has not the power to approach it at al, This letter isthe reverse of the let Koph,* which finds no resting place in the whole world. Now, as Tetk dominates this place, 30 does Koph dominate Gehenna. In the book of R. Hamnuna the Ancient it is written concerning the two fewers Heh and Taah that they were not engraved upon the precious stones, those stones of perfection (on the High Priest'sephod), andthe names ofthe Twelve Tribes inscribed 'on those stones do-not contain these two letters, because together they would form the word Het' (sin) All the letters of the Alphabet hang in engraved mysteries of the Holy 'Names in the Temple place; also Heaven and Earth, and all that isabove and below; yea, the oly Nao itsel is engraved there. So it was in the Tabernacle al, because "Bezalel possessed such great wisdom that he knew how to combine those letters of the Alphabet by which heaven and earth were created" and so, on account of hia geeat wisdom, the building of the Tabernacle was entrusted to him, and he was set apart from among all the children of Isral. And as one teas cet apart above, co the Holy One wished that he should be set apart also below. As the Lord said unto Moses: "Behold T have called by name Bezalel the son of Uri, the son of Hur, ofthe tribe of Judah" (Ex. x, 2), x0 did Moses say unto the children of forael: "Behold che Lord hath called tc. (Ibid, xx¥, 30). Therefore his name el Bl, "in the very shadow of God". "The Righteous, who sts in the shadow of Him whose nane is "The Highest God" (Bl elyor). So this one holds « pestion below corresponding to that af EU above: as BI "took six sides", so did the Righteous take six sides: asthe Bl sends out light above, 0 does this Righteous shed light below; as that Bl is the synthesis of all the six dimensions, s0 is that Righteous. "The son of Uri"—the

2the ist later of Kell, cose. , Reba, «68

4'THE ZOMAR IY isna-isab
40m of primeval light (or, which the Holy One created in the time of Creation. The son of Hfur?—the son of absolute freedom (herut); or "the son of the whitest (hacre) of all colours". And he is appropriately "of the tbe of Judah". 'As we have already pointed out, ll colours seen indreams signify good. things, with the exception of purple-blue (Cechelth) ad thats because it symbolizes the Theene from which souls are judged. But has i not some white in it? 'Truly; but when the judgement takes place it appears to be only purple-blue, as we have [1528] std. 'The sight of that clout eminds aman that he must keep the commandments ff his Lord. So it was with the Brazen Serpent in the Wilderness: they who looked upon it were filed with awe Sand fer of the Holy One and kept themselves clear fom sn, land therefore they were healed in that moment. And who was it that instilled in them fear of the Holy One ? The Instrument of pusishment—that Serpent at which they 80 fixedly gazed. The same is true of "the thread of blue, that they were bidden to pat upon the fringe of their grments (Zisith, concerning which itis written, "that ye may look Upon it and remember all the commandments ofthe Lord" (Num. 29, 59) Therefore it was ordained that this colour should be in the Tabernacle." Said Isaac: "The Master has told us that this colour symbolizes the TTheone when it becomes the seat of judgement. When, then, i it the seat of merey "R Sineon replied: 'When the Cherubio turn ther face the one toward the our, and pase each ino the face of the other, then al colours are merged —purple-blue becomes something else, and green or blue is turted into white, With the changing of colour judgement was changed into mercy, of vce vera: And so with all other colours. All depends on the vay in which Tarael orders her prayers; hence it i written: "Israel in swhom 1 will be gbrifed"™ (lit, beauied) (I. su2y, 3), to wit, in those eolour which 'merge into one another and contain all beaut" AND THOU SHALT MAKE 4 TABLE OF ACACIA Woon. R, Isaac began? 'It is written: "When thou hast eaten and at full, then thou shalt bless the Lord thy God" (Deut. 152] 'TERUMAX (ExopUs) 38 'itt, 10), Howblessed are the Israelites, whom the Holy One hhas befriended above all nations and drawn near to Himself! Tis for their make that He nourished all nations; for, had it not been for them He would not have supplied the world "with food. And now, when Israel isin exile the Gentiles receive a double portion. When Isract dwelt in the Holy Land, the Holy One ant dawn food to them from a aupernal region, the surplus of which was given tothe heathen nations, but now itis just the reverse, He deals with ther lke ki with his servants. So long as the servants are obedient and Joyal they are permitted to sit and eat with the king, and the remnants are thrown to the dogs; but when they' are dis- obedient, and forget their layal service, the king gives the food to the dogs and leaves them only the bones. 'The same is true of Isracl: while they did the will oftheir Lord they ate from the King's table which He Himself had prepared for thern, and they, out of the fullones of thei joy, gave 10 'the nations their surplus; but when Israel ectsed to live according to the commands of their Lord they went into 'captivity and had to be content with that which the Gentiles, left over. So it says: "Even thus shall the children of Israel 'at their defiled bread among the Gentiles, whither [ will dive them" (Ezek. 1¥, 13). Woe to the king's son, who is forced to wait at the servants! able to be fel upon the remnants! King David said: "Thou preparest table before sme in the presence of mine enemies; thou ancintest_ my hhead with oily my_cup runneth over" (Px xn, 6). Tho preparest a table": this is the meal of the king; "in the presence of mine enemies": this refers to the "dogs" who lie under the ble waiting forthe scraps while he sits with the king enjoying the meal: "Thou anointest my head with oil": this refers to the main part (the head") of the meal, {or all the rich oil and fat, and all the best portions of the food are reserved forthe king' friend, while that which is left given tothe scullions and the dogs. "My cup runneth 'over": the cup of the king's friend is ever filed up, even before he asks. 'The position of the children of Israel in 'regard to that of the Gentiles has ever been thus TR, Hiya once went to Tiberias to see R. Simeon, and

6'rH ZOHAR IY [rs2b-1530
R, Jacob, the son of Idi, and IR. Jese the younger accom= 'panied him. On the way R. Jeste said to Riya: Tin Surprising the words of the Seripture, "But skow kindness to tie sonsof Baran the Gleadte, and let them be of those 'thateat of hy table" (x Kings m7). Was this allshe Kindness that Solomon was to ahow him ? Also it hardly accords with the dignity of king that another person should eat with hhim {13a} at the same tle. The king should sit alone at hhs we, and his ministers by themselves at another table, 'somewhat lower R. Hiya replied: "T have not heaed any linen of the matter and therefore shall nt x y= thing' 'Then R Abba asked R, Jacob: "Hast thou heard 'aught concerning it?" He answered: 'If you who sip daily, 'the sichness of the most exellent oil (R. Simesn) have not heard anything, how can you expect me to know ? Then he 'asked R. Jesse: "And hast thou heard anything ?' He replied: "Alvtough Tam but young and have but lately been admitted to your company, and haul no great teachers before, yet T hhave heard an explanation," He then began by quoting the 'vere: "Who giveth good 9 all lesh: for his merey endureth for eer" (Ps, xxx, 25). Why', std he, "did David 'choose to end this great hymn of praise with this verse? Now there are theee great channels above by which the Holy One, blesaed be He, manifests Himself, which are His precious ister: the brain! the hart, and the liver? These organs 'act above jn the oppesite manner from those below. Above 'tip the head which first recsives nourishment, which it sends on to the heart, which eventually pasts it on to the liver, which again gives sustenance to the lower members in die proportion, Here below it is the liver which comes first, which transfers the rourishment to the heart, in such 'a maoner that is that organ which receives the finest por- tions; then, when the heart i strengthened it panes the 'nourishment on to the bran ; while to the other pars af the 'boy the fiver apportions the amounts necessary. On a fast- day, man sacrifices his food and drink to the supernal "Livee" and what is it that he thus sacrifices? His fatness, nourishing food, his blood, heart and soul; tht "Liver" "Hla. Tit, * Maa 1530-1538] Tenant (rxoDUs) " accepts it gladly, and in turn offers it to the "Heart" that reigns over it; in turn the "Heart" offer it to the "Brain", which rules over the whole hody; then the "Liver" appor- 'ions to all the lower part their share. At another time itis the Brain which receives first and gives tothe Heart, which, again, gives to the Liver and the Liver to all the lower 'members; and when it distributes nourishment to this world it gives first to the heat, which on earth s the king: forthe king must naturally be fed first. Blessed is he who is found 'worthy to eat atthe King's table, for thus does he come frst in the enjoyment ofthe bounty from above ! This, then, was the significance of that kindness which David showed to the sons of Barzilli. Not that anyone sits actually at the table of the king. But those who eat along with the king, and at the same time, are in his favour and are reckoned as sitting at the same table with him" 'Then R. Hiya came forward, kissed him on the brow, and said: 'Young thou art, but 'rofound wisdom dvells already in thine heart." In. the 'meantime they discovered that R. Heaekiah had arrived, R.Hia turned to him and sid: 'Of surety, the Holy On, blessed be He, will join this our company, for new thoughts 'upon the Torah will ind utterance among us' They then sat down tocat, and agreed that each should give some expenition 'of the Torah during the meal, Suid R, Jese: "This which we eat is buta light repast, and yet it is called a "meal", a meal in which the Holy One participates, and concerning which itis written: "This isthe table that is before the Lord" (Back. x11, 22); forthe words ofthe Torah will gather about this place. R. Hiya then begun to discourse on the texts When thow 'hast eaten and art satsfed, then thow shat bless the Lord thy God (Deut. vit, 10}. Said he: 'Should a man then bless the Lord only after he has filed his belly? [1536] Nay, even if fone eats but a morsel and counts it as 2 meal, that is called cating to satisfaction; fr iti writen, "Thou openest Thine hhand and satisfst the wish (will) of every living thing" (Ps, cxty, 16). Te is not writen: "Thou satsfiest with & substantial meal", but "the wish" or the intention"; so it is not the quantity of fod ut the itention ofthe eater that

8'THE ZOHAK I¥ Lis36
"satisfies"; therefore i is necessary that at all times when wwe eat we should offer up our tanks in order that there may be joy shove.' R. Hezekiah spoke on the same words, saying: 'From these words alco it iz possible to deduce the rules that an intoxicuted person is allowed to say the grace after meals. 'With prayers itis otherwise, for prayers ascend very high to the realm where there is neither eating nor drinking, and therefore prayers are best said on an empty stomach. But in that realm towhich the benediction after meals enters, there fis, as i were, both "eating and drinking", and from it 'emanates nourishment for us below. Therefore itis necessary to exhibit before it satiety and joy in the expression of grace alter meals!" TR Jeaue then spoke on the words: Axp THOU sHALT MAKE \ TABLE OF ACACIA WoOD. Said he : "This table stood isthe Tabernacle and there rested upon it the blessing from. above, and from it issued nourishment to the whole 'world, Not for a moment was that Table to remain empty, since blessing does not rest upon an empty place. Therefor it was thatthe shew-bread had always to be renewed upon it teach Sabbath (Lew. ev, 8), in order that the blessing fom above might always rest upon it, and that food and blessing, 'because of it, might emanate from that table to all the tables of the world, So, too, should every man's table be when he says grace after real; in order thatthe blessing from above should rest upon it, it should not be empty, as the Com- ppanions have indieated in connection with the words of Elisha to the widow: "Tell me, what hast thou in the hhouse ?" (2 Kings v, 2). A tablet which there is no converse pertaining to the words ofthe Torah is one concerning which ie or all (de) bes ate fl of vr ad filthiness, without 2 place" (Iss, xxv Tae tities ty i beeticier Thee eee kinds of tables: there is the kind that is prepared for the Holy One above, and at whieh itis ever fitting that the Tosh should he discoursed upon and the letters of the words ofthe 'Torah should be gathered in—the table concerning which it in written This isthe table thot i before the Lowa" (Psek isgbisq] | Tenumant (exopus) » XL, 23), And there is the table which has no part inthe "Torah, or in the holiness thereof, and which is called "ull 'of fithiness" [1s4a}—the table of "another god, which hhas no part in the mystery of the supernal God. 'That table, fon the other hand, at which words ofthe Torah are spoken, is taken up by the Holy One, bleed be He, and becomes His own possession. Nay more, Suriya, the high angelic being, takes up all the holy words uttered at this table, and sets the form of it before the Holy One, and all the words, and the table also, are crowned before the Holy King, a implied in the words "before the Lord". A man's table ean purify hin ofall his sins. Blessed is the man whose table exhibits these two qualities—that fom it worde of the Torah ascend to the Holy One, and food goes forth to the poor. 'At the moment when such a table as this is being removed after the meal two angels appear, one atthe right and one atthe left. The one says: "This isa table belonging to the Holy King upon which such an one ordered his meal in His presence, May this table be continually full of supernal blessings, and may the Holy One pour upon it the richness 'of His bounty." And the other sayo: "This is «table ofthe Holy King which such an one had ordered before Him. tis blessed by those abave and by those below. May it be set before the Ancient of Days both in this world and in the world to come." R, Abba, before the table was removed after

4meal, was used to cover it up, saying: "Remove this table
respectfully that it may not be put to shame before the Ki 'messengers" A man's table, used rightly, secures for him participation in the bliss of the word to come, a sufficiency 'SF nourishment inthis world, and eso additional power and 'excelleney in the right place, and, witha, it causes him to be remembered favourably before the Ancient of Days. Happy 'the lot of sch a man in this world and in the world to come" R. Jacob said: Ie is written, "And it came to pass, when all that knew him beforetime saw tha, behold, he prophesied among the prophets, then the people said ane to anather, 'What is this that is come unto the con of Kish ? Is Saul aso among the prophets?" (x Sam. x, 11) Sad he: "Was not Saul already thechosen ofthe Lord sit sty, "See whom the Lord 2» 'run zoman 1 (esae-t54b hth chosen" (Ibid v.24) i. already. Why, then, were they astonished that he prophesied ? The reason was because the Holy One chose Saul to be king, nota prophet; for noman 'ever, exept Moses, was found worthy of combining the two Functions of king and prophet, As to Samuel, he was certainly

4prophet, ast says, "And all leat! knew that Samuel was
'established to be a prophet to the Lord, but besides being

41proptet he was only a judge, not a king; otherwise the
people would not have asked fora king. Therefore the people 'were astonished when Saul prophesied, because he had been chosen asking and not as prophet. Ift should be asked, why, then, di he sprit of prophecy rest on him, the answer would ba, chat because the kingship i based on the inspiration of 'the Holy Spirit, he possessed the inspiration of proptecy before he became king. but as soon as he was made king, iv as aot the spirit of prophecy but the power to judge according to the truth that was bestowed upon him, and for 'hich he had heen chosen to be king. AS long as he was among the prophets the spirit of prophecy rested on fim, 'ut when he left them, the spirit of prophecy departed from him. As for me, O that the inspiration of the Holy Sprit 'should come upon me, that I might be among the fitful prophets, the disciples of R. Simeon ben Yohai, before whom both supernalsand teresa tremble in awe—and Tthatam oy in Your company stand in ea and trembling belre you 'Then he went on: "Thou shalt make a table." This table 'as here below for setting the shew-bread upon, Now, which 'was of greater import, the table or the bread ? [rsqB] It right be thought thatthe bread was more important, ince the table was needed to put the bread on, and besides, as, in the very nature of things, beveath the bread. This, howe ver, is aot so: the table was the essential article, being, 'through ts arrangement, the receptacle of blessing from above _and of food for the whole universe. Indeed, from the secret influence of that 'Table emanated nourishment tothe whale 'world, ix proportion to the abuadance poured out upon it from above: As for the bread. i was the frit, the actual Nourishment emanating (rom that 'Table, t0 show that the 3548] 'Tenuman (:xoDUS) " 'univers nourishment emanated romit—for where there ino 'vineyard there are no grapes, ané where there eno tee there 'an be no fruit, So the Table was the essential and the shew- 'bread was but the nourishment emanating fom it. And the priests, from Sabbath to Sebbath, collected the fruit of the 'Table, o show that supernal nutriment emanated from the 'Table through the agency of that bread. And because the Priests were permitted to eat the sheve-bread, all the rest of their food and all that they drank was blessed, so that the "evil inclination" had no power to attack them—for, as 'true the "evil inclination' is only present where there is 'ich eating and drinking, a its written: "Lest Ibe full and deny 'Thee, and say, Who is the Lord 2" (Prov. 288, 9)i since itis from eating and drinking thatthe evil inclination gathers strength ina man's body. The bread which was ten from the table in the 'Tabernacle caused blessing to descend 'upon all the other food consumed by the priest, so thatthe evil impulse might have no power to attack them, and they could carry out their ministrations to the Holy One with perfect devotion. For the priese this was most necessry. 'The table had to be set up at the northern end, as it 'writen, "And thou shalt put up the table atthe north si (Ex. xx, 35), because the awakening of joy proceeds fom thence, The Left Side (North) always receives from the Right Side and rouses the Female, and the Right Side then draws Her to Himself, and She unites with Him. Water, Which symbolizes joy, proceeds from the Right, then it bestows itself upon the Left, and so itis that Water unites with the Left, communicating tot joy. All this is symbolized by the ritual washing wf the bands before meal: the vel 'containing the water is taken in the right hand and poured 'on to the left, not from lef to right, Therefore the 'Tale, ae we have sd, wat set onthe noth side, for there vas more fruit there, since joy was awakened there first, This is 'expressed in the words: "His left hand under my head, and his ight hand erabraces me" (SS, 11, 6). A man should sit down to table with a clean body, in order that God may be pleased with his meal and it may not be accounted "fith fnd refuce" for the impure side toreap any benefit therefram.

2THE Z01AK 1V [asabeassa
Wen on eaten and i-inr 1 ge the scraps and the dregs to the "other side", and any par- tiles left upon the hands after a meal must be washed away

0that the "other side" may reesive its due. 'Therefore the
'Washing of the hands aftr a opel in an imperative duty and the water must be poured avay into the place of guilt (ele eget. Ho naar ia ver the washing of hands (after meats), recan {0 benelicion in eonnection with tha "ele", 80 i 'important that one should not give any of the food on 1 {able dat "ich and omit" "The able inthe Tabernacle vas, as we have sid, placed ther in order that food shoald ie upon it and that nourishment should therefrom emanate +o the whole world, and that is why [1552] it was not per~ 'mitted to remain empty, even for one moment. The other, the Impure table, the table of emptiness, could have no place in 'the sanctuary. In the same manser, the table over which a man pronounces blessings for food must not be empty, for 'Blessing cannot rest on emptiness. The bread which was set 'upon the 'Table of the Holy One took the form of twelve loaves, and the symbolism of them hasalready been explained

4connection with the myatery of the Countenance—for it
'was called "the bread of the Countenance" because all the nourishment and sustenance ofthe world emanated from this -supernal Countenance. The "Bread of the Countenance" i= the food of that "Countenance', and all the nourishment 'and pleaty that the world contains emanates from that Gountenanee, and rests on that Table, And beeaose the nourishment which it receives comes. from that august 'Countenance, and from that slf-same Countenance-suppvicx all the ethers with sustenance, all of which was centred in 'that "bread therefore was t put hot wpon the table, and so, rmiraculiusly, was it also removed, as as hoen inferred from. 'the words "to put hot bread in the day when it was taken away" (1 Sam. xt, 6). And man must cherish the mysteries 'connected with his table, in all these aspects of which we have spoken on account of that 'Table. R. Elazar then discoursed on the verse, Lev Tay 16.7. Basis th 1554) enema (exopus) a GARMENTS BE ALWAYS WHITE, AND LET THY READ LACK

0o1ntaenT. (Eel. 1%, 8). "This verse, stid he, That
been variously interpreted, but it may' also be thus, God efeated tan in the mystery of Wisdom, and fashioned him with great art, and breathed into hit the breath of fife, #0 that he might know and comprehend the ysterick of wisdom, to apprehend the glory of his Lord; 'ast is written: "Everyone thats called by my name: for 1 have erated (berate) him for my glory, U have formed (sezartie) him, yea, U have made (atc) hin (Is. 0 7), PL have created him for my glory", literally, the inner meaning being that, as we have learnt, the glory ofthe holy "Throne is fixed firmly and compactly ints place through theco-eperation ofthe children ofthis world; thats threugh the co-operation of righteous and saintly men, and those sho know how to effect adjusiments. So the words rally mean: "I have ereated the world in order tha, by mears of their work, the righteous on earh may cause my glory tobe 'established on mighty pillars to provide it with adornments and completion from below, that it may be exalted, through their merit." Berih (creation, ce. creative ides) apperains: to the left side; Yeziah (creative formation) appertais 10 the right side, as itis written, "Who formeth (jozer) ight and ereateth (Bore) darkness (Isa. xtv, 7); while "Asjyah (making, finishing) fies between them, as itis weitten: "L make (se) peace and create evil: I the Lord do ('se all these things" (Ibid), and again, "He maketh (re) peace in his high places" (Joh xxy, 2), Hence, hecase man ison the earth, end it i incumbent on him to establish firmly My lors, Uhave provided him with the same supports as the Supernal Glory: asin it there are "creation", "formaticn, and "ouking", so of man itis written, "I have created him, have formed him, yea, have made him." 'Phus min is after the pattern of that supernal Glory that he may confiem 'and make it complete on al sides, Blessed is the man whose 'works atitle him to be regarded thus, Concerning this it is 'written ""Let thy garments be always white", ete. And, as the Superal Glory hus ao lack of "holy ointment", from the mystery of the world to come, the man Whose works are "4 'we ZOHAR IY [assa-sssb 'white wll not lack [1550] this "holy ointment. 'Through what does a man menit participation in that supernal jy ? "Through his table: yea, when at his table he has satisfied the 'wants of the poor; a i i writen: "IF thou draw out thy toul tothe hungry and satisfy thesfieted soul... then shalt thou deight thyself in the Lord... °" (Isa tvith 10-14). Such a man will the Holy One satisfy; he will anoint him with holy aupernal "ointment", which ever streams, upon that Supernal Glory." R, Jose and R. Hiya were walling together, and a certain 'merchat was yalking behind them, Said R. Jose to R. Hiya: We must concentrate our thoughts upon the words of the "Torah, for the Holy One goes before us, therefore its ime for unt do some service to Hin om the way.' R Hiya then 'began tospeak on the words: [ti time to act for the Lord, for 'they hase made void thy Torah (Ps. extx, 126). He ssid: "This verse has already been interpreted by the Companions, 'hat the words may also be taken thus "It is time to act for the Lord" : whenever the Torah is observed and studied in the worl, the Holy One, as it were, rejoices in His handi- work, and all the worlds which He has created, and the foundations of heaven and earth are consolidated: and what 'is more, He ealleth into Tis presence the whole celestial family, saying unto them: "Behold my holy children on 'arth Through their loving diligence isthe Torah crowned in their midst. Behold those works of my hand of whom ye 'did say "What is. man that thou shouldst be mindful of 'him "(Ps vin, 5). And the celestial family, seeing the joy ofthe Lord in His people, begin io sing together: "And who is like thy people Israel, one nation on earth?" (2 Sam, th 43). When, however, the Istacites neglect the Torah, the vety power of the Holy One is, abit were, weakened, as tis hen The Rost GO Gle sl See) ets AKAN, «5, according to an Haggadic interpretatien), An then "all he ss of heen stan (3 Chron 8) 'acing them, So iis ime w at for the Lord: haa to say, the remnant of the righteous must gird up their Joins and_petform works of righteousness, 0 that in His rsgb-1s6a] _TeRUMAH (rxonUs) 45 'armies and in His hosts the Lord may gain strength, because the greater number of the people "have made void thy 'Torah', and mankind will not oecupy themselves seriovsly 'vith it Said the merchant who followed them: 'May I be allowed to put to you a question ? Said R, Jose: 'Verily owe path is made straight before us, Ask thy question.""Phen sid 'the man; 'Had it said "One must act oF "let us act", your explanation would have been fing, But it says, "It tine to act", Resides, should ic not have been "to act Before the Lord!" ? Why does it say "Jor the Lord"? Said R Jose: "In many ways is this journey of ours auspicious: one, that We were fint two and now we are three, ant the Shekinah is present with us; secondly, I thought that thou wert withered 'mink, but T see thou art a green olive tree; and laaly, because thou hast asked 4 yood question, And since thow base begun, continue' The man accordingly then went on as follows: "tis time to act forthe Lord for they have mide void thy Torah." 'There are times and times—"a time to love and a time to hate" (Eccl, 1, 8), 'There isa time which ie above, the "time" which is a mystery of Faith, and this is called a "time of good wil and grace", This always is the time for men to love the Lord as it says: "Love the Lord 'thy Goll". But there is "another" time, the mystery of "ther gods, a "time" which must be ated of man and its attraction guarded against, This is "the time to hate"; concerning which "time" it is writen, "Speak unto Aaron thy brother, that he come not at all times unto the holy place (Lev. xv 2). The time when laral diligently studies 'the 'Torah and keeps its commandments isthe time tha: is Within the mystery of the Holy Faith i is fitly decked out and adorned with all its proper graces according 10 the ternal purpose, But the time when Israel neglects the 'Torah, makingit void, is, ait were, time of incompleteness, and has nether wholeness nor light, 'The verse is therefore to be interpreted: "There is tine which is til to be made oF finished (la'ait), because at present itis incomplete, because Israel has made the Torsh void; for "time" is thus levated or depressed according tothe works of Israel" "Then K, Jose and R. Hiya [15a kissed him on the brow,

6THe ZOHAR TY [1360
and R. Hiya said: 'Surely, we are nor worthy that thow shoulder go behind us. Blessed i the road on which we were privileged to hear such words ! Blessed is the generation Which ie contemporary with R, Simenns for in ie wisdom i found, even among the mountains The three then walked fon, and the merchant said: Te is written, But at for me, my. sprayer is unto thee, O Lovd, in an acceptable time (time of 'good will): O Gd, ix the abundance of thy mercy hear me, it the truth of thy salvation (Ps, xix, 14), and we ate taught thor the time when the corgregation is occupied with prayer is called the time of good vill. This is certainly the eave, fo the congregation in this way prepare the supports for thi time, fo that it becomes a time of "good will', propitious for the offering of petitions, "As for me, my prayer is unto thee, O Lord." These words contain the mystery of Uni "as for me" indicates King David, the realm called "Redernp= tion" (the name of the Benediction which follows the Shen'), and "my prayer" refers to the "Prayer" (the 'Amilah), thus "Joining the Redemption to the Prayer" wwithour interruption," because they are both unified in the "ime of good will", 'This prayer is recited during the Sab- bath afternoon prayer, and not on weekdays, because the afternoon prayer on weekdays is the time when severe Judgement is in the ascendant, and is not a tine of "good will"; bur on Sabbath "anger" is absent, and all the atti- butes are harmoniously united, and judgement, though it be roused, is mitigated by mercy. Hence it is necessary to recite this \etse of unification in order to harmonize all the grades Jt was at the time of Sabbath afternoon prayer that Moses passed avay from this world. That sas a time of good vill above and of sorrow below, and for this reason the gates 'were closed from the time of the Sabbath afternoon prayer until the end of the Sabbath. Which gates The gates of the houses of study, and they were closed in order to showthat with the passing away of Moses, the Faithful Shepherd, the study of the Torah, for the time being, ceased, At that time the house of study of Moves was elosed, needless, then, t0 say all others, If they were closed, would. one expeet that FORT. Bera ts60-1368] —rexvaait (exonus) a 'others shouldbe open? If Moses own Torah lamented over his death, who would not lament? For this reason are the ates of al the Houses of Study closed at this hour in Perpetual memory of that sad occasion" and iis necessary for worshippers repeat the "jstifiston of the (Divine) jdyement" confined in the vere, "Thy righteousness is Tike the mighty mounting: hy judgement are great deep" (Ps x0, 7)."There were tice who pase away from thie World atthe vis of Sabbath afternoon prayer Moves, the ad King rierelocethiee"junifeaions of the judgement" are Teele at this tine the frst refers to Joneph the rightous, and is contained in the words, "Thy righteousness is like a mighty mountain, thy judgements are a great deep" for Josephsingly waseomparableto the high mountainsandtothe righty deep (ef Gen. xix, 25 36), Then comes Monty, the faithful prophet, to whom refer the word: "Thy righteous- 'nean, O God, reaches the heights, who hast done great things" (Pr: eax, 19), besaise he grasped both sides, the right and the let 'Then comes King Davi, to whom refer the words, "Pay righicnines isin eventing righteous and thy Jaw is the truth" (Ibid. xix, 142), for "everlasting" refers: to David (2 Sum, v1, 16), Thus all was gathered in at 'that time, both the Written and the Onl 'Torahs, and there- fore, atthat time, the gates of the Torah were closed, and the: fates ofthe whole world were also elsed. When Joseph the Fighteous died, al the wells and springs were dred up, and ihe captivity (of Egypt) commenced for al the tribes. Then the celestial beings recited the verse "Thy rghteousnes x like the mighty mountane' ete, On the death of Moses, the fn in his splendor was darkened and he Writen 'Torah tras locked up ts it ofthe himsnove miro Oral Torah ceased to shine, Since that rime the lights of the "Torah have remained hidden, and controversy has increased over the Mishnah (ie, the traditional Law), and the wise men dispute, and all the great thinkers are in eonfusion, 20 "ost Yo Ménahoth, 300, ti. the Sia atermoun serie, uw Prner Book

8Ye 20mAR IV. [e566
that to succeeding generations the joy ofthe Torah has been low. When a great ran dies the scholars proclaim a fast 'Sering, thes, that the joy of the Written and Oral Torah 'war gathered in at this hour, is it not fiting that the gates of the Torsh should close then ? This, then, is the reason why see repeat the three "justifications of judyement™, as explained." : TR, Jose and R, Hiys rejoiced at his words and kissed him agsin, saying: 'Happy indeed is our lot on this path 'The stringer again spoke, taking as his text the verse: Wisdom trngtheneth the wise more than ten potertates which are in 'the city (Eccl. x11, 19). "This, he said, "refers 10 Moses. When he went ap into Mount Sinai to revive the Torah, all these firmaments, and all those superral hosts, began to tremble and spake usto the Lord of the U: "I not all our blis and all our Joy based on ant Thou minded to send her down to earth?" And they 'gathered round Moses in order to consume him with fire, but 'Monet prevailed over them all, a6 the scholars have already set forth;! but there is more Yet to be sid. 'The man who gives himself up with ardour and diligence to the study of the Torah for her owa sake will nd in her a strong protec: ticn in time of need. From what region is i¢ that he gains ths strength ? From the "ren rulers", the Ten Words of Creation which ace written in the Torah, for these are supernal "\potentates" by means of which man is strength- ened both in this world and in the world to come. All all commandments, and all wisdom, concerning igher and the lower, are dependent on them j al are included in them, and all is in the Torah, Blessed is the man who is occupied continually with the Torab, that 'through her he may gain power for the world to come, 'The "ven potentates" ate also the ten aspects of Wisdom hick are found in the 'Torah, contained in ten (Divine) Names, all Jncuded in one Name of twenty-two letters (of the Hebrey alphabet), 'Those mysteries of the workl to come are im- printed in light such as no eye-can Took upon, nor ean ote Jmagination comprebend the measure of joy and) delight S00. B. Stab, 8, sg6b-t57@] _-TERUMAH (exoDUS) 0 which the Holy One, blessed be He, has in store for the righteous in the world to.come, as it ix written, "No eye hath 'seen it, ©.God, apart fram thee, who has made it for those who wait for him' (Is, cxry, 4). Man's table enables him to attain to the delight of shat other table: "he eats always at the king's table" (a Sam. 1x, 13), and as Ring David said, "Thou preparest a table before me" (Ps. xt, 4), which refers to the preparation of the 'Table in the other world for 'those From below; for thin is the jy and delight of the soul in the world to come, Buti there a table set for the souls in 'the world to come ? Verily there is! In that warld they eat 'of such food and with such satisfaction as the angels enjoy. 'And do the angels eat ? Verily they do ! Such as theirs was the food upon which the Israelites were fed inthe wilderness "This food is symbolical of the Dew which emanates from above, fram the mystery ofthe world to come. Its the food of the light ofthe oil of holy anointing: from i the righteous in the Garden of Edea derive their sustenance and are replete with joy. For in the Garden of Edea whichis below the souls ofthe righteous put on a form which is like unto that which they had wora in this world; but on Sabbaths and holy days they put off this form like a garment and ascend to those heavenly regions where they may behold the Lord in His Glory, and where they may fully enjoy the supernal delights, Concerning this it is written: "And it shall come to pass that from one new moon to another, and from one Saath to another, shall all flesh come to worship hefore smc saith the Lord (ou. tv 23) Is it "Besh', then, chat will come ? Oughe it not to be written, "all spirits, or "all souls" ? But the fet is that the Holy' One ereated man in this vorld after the patter of the supernal Glory above. 'This supernal Glory expands itself into spirit after spirit, and soul after soul, [t57a] until it reaches 3 region wi Called "Body" and into thin "Rody the spirit from the Fountain of Life enters tht is called "Al"; forall the good 'and all the satisfaction and nourishment of the "Body" sin it, There isan allusion to this in the words: "Moreover, the advantage of the earth i in all" (Eccl. v, g)—which fala

50rue THAR LY
refers to the spirit of that "Body". § is 'world consists ofa body, and the spirit which dorsinates it is jn the likeness of that supernal Spicit which is called "All" and which rules over the "Body" above, and the is desig- "all flesh. shal 'eame", and concerning that joy it is written, "No eye hath 'The Companions went on the way rejoicing, and when they had come to a certain mountain R. Hiya tuned to the tuavellr and asked: 'What, then, is thy name ?" He replied: "Hanas' (Merciful). Said R. Hiya: "May- the Holy One bbe merciful to thee indeed, and hearken to thy roice when thou art in distress." Said R. Jose: "The sun is setting; be- hind this mountain there lies the village of Kephar Hanan. Letusthither and spend the night there to honourthy name." 'On thee arrival they entered an inn where a table was pre~ pated for them with many viands. Said R. Hiya' 'Verily, this table ho euch likeness fo that of the world above, that ix meet for us to dignify and crown it with the words of the Torah" R. Jose began: 'It is writen, "When thou hast eaten and art full then thou shalt blest the Lord thy God for the good Jand which he hath given thee" (Deut, it, 19). It is evident from this verse that grace after meals fsa duty in the Land of Isrel; but whence do se know that itis a duty in other lands also ? Now, when the Holy One created the world, He divided it into two parts: one part that should be habitable and the other a desert, the former on one side and the latter at the other. Then He redivided the habitable part in such.

4manner that it formed a circle, the centre of which is the
Holy Land. The centre of the Holy Land is Jerusalem, and, again, the centre of Jerusalem isthe Holy of Holies, to which all the abundance of nouriskment and all good things for the Whole inhabited world flow in from above, and there is 00 place in this inhabited world that is not nourished and 'sustained from that source. 'The desert land He also divided, and there is no desert in the world 30 terrible and sinister as that where for forty Tong, years Israel wandered, before its ower was destroyed, of which itis written: "Who led thee as7a-is7é]—Tenvmas (rxopUs) st through that grest and terrible wilderness" (Deut. att, 13) "There the Yother side" reigned, and the children of Tsrael fn despite oft taversed the desert fory years long, to break its power. Had they throughout that long period heen worthy in heart and served the Holy. One with faithfulness, the "other sid" would have been wiped of the face ofthe earth; but they time afer time, provoked the Holy One to anger, and in like measure did the "other side" prevail, so that they 'ecaine subject 1 its power. It might be remarked, "How feame it then, that Moses, who was the most worthy and Faithful of ll men, sicd there?" "The. annwmer would be: "Not 30; the faithful Moses. was not in the power of the other side", for he died in Abarim (lit, quarrels, Deut saat, 49), Ie asso called because the celestial principalities 'competed in wrath for it, but it was not given over to any fof them, but was left as it was il Moses came and took possession of i, and there he was buried, and the Holy One lone attended to hie burial and no one eee, cinceieis writen "And (he) buried him in a valley" (Zid. xxxty, 6), without mention ofa subject. Therefore Moses ruled alone over that place, and there was he buried, and in order to let all future enetations know that those who died in the wilderness 'will Fie again, He let thoi faithful shepherd abide among thein, so that at the awakening of the resurrection in the world to come they may find thernselves all together. It may Ihe asked, If that wilderness consisted of what was left aver from the power of the "other side", why did the Holy One 'command that the goat of the Day of Atonement should be sent to a mountain called Azazel (Ley, x¥, 8, 10, 6), and not to 1578} 2 mountain in that wilderness in which Israel hhad sjourned ? Theansweristhat the sjourn of the Iracites in that wilderness for forty years had broken its power, while, 'again, its power inresced in a region where. human feet had not ever trodden. And the mountain to which the goat was sent isa great and mighty cock, and below ic are depths splumbable, where man has never trodden. 'There the 'ther side" has power enough to consume his prey undis- turhed, so that he leaves Israel alone and there is no one to bring accusations against them. The domain of the mystery = TH ZONAR fas78 of the Faith isin that very central point of the Holy Land 'which sin the Holy of Holies, the place where the Shekinah elt, and even though She dwells there no longer, and the Holy of Holies exists no more, yet for Her sake the whole 'world is still supplied with fond, and nourishment and satisfaction ever stream forth, emanating from thence to all the inhabited regions of the yorld, Therefore, although Israel fives at present outside the Holy Land, yet itis owing, to the puweer and worth of that Land that the world is sup- plied with food and subsistence: It is concerning this that iis writen: "Thou shalt bless the Lord thy God for the good land which he bath given thee" (Deut, vit, 10). Truly "the 'ood land", since for it ske there isa sufficiency of nourish 'ent forthe whole world, When a man sits at his table and partakes of its plenty with joyous thanksgiving, he should 4a the sume time let his mind dvell with sadness upon the holiness of that Land and of the Temple of the King which, bas been destroyed, and because of his sadness there, at the table, in the midst of his feasting, God regards him as a restorer of the House of the Holy One, and all the ruins of the Holy Temple. Happy is his lot! "The Cup of Benediction (the cup of wine taken immedi ly afer Grace has been rected atthe conchision of a meal) is 'only partaken of when there are (at least) three persons present the table, because iis blessed through the mystery of the three Patriarchs. The cup must first be ifted by bath hhands, in order that it should be placed between the right and left grades, but afterwards i is left in the right alone, bbeeause itis blessed from that side. 'There have been ten things esumerated in connection with the Cup of Bear- iso, whichis quite aprepit, since there sre ten apes of it, as the Companions have pointed out. It is necessary to Took atthe eup while reciting the benediction, because it "The eyes of the Lord thy God are always upon iv" (ve, the Holy Land, Deut, at, 12); therefore the thoughts 'ust not be allowed to stray from the cup, but the eyes must be firmly fixed upon it, 'The Cup of Benediction is blesied bby the very benediction which man pronounces aver it to the oly One, blessed be He, because i s the mystery of Faith, s7b-159@) —_renumaxt (stops) Pa and therefore man must guard it ith the utmost care the very essence of the King's Majeity, since for its sake is the table blessed. Also, when grace ie recited, the table must ot bbe empty, since "no blessing can rest on an empty table", as has been pointed out with reference to the words, *Tell 'me, what hast thou in the howe?" (2. Kings 1¥, 'word, the heavenly blessings come to rest only on a pice 'that is complete, Esoterically this is expressed in the words: "a the hears of all that are wise-heared Ihave pat wisdom" (Ex. xx, 6, ie: "he who hath, to him i shall be given"), 4nd also in the yords, "He giveth wisdom to the wi (Dan. u, 31), 'The symbol forall this is the table of the "Bread of the Countenance', for itis written: "And thou shalt setupon the table bread ofthe Countenance before me alway" (Bx. 330, 30)" (1599) AND LOOK THAT THOU MAKE THEM AFTER THEIR FaT~ 'Tanke WareHt WAS SuEWeD TuEE IN THE MOUNT, And again i is written: "And thou shalt rear up the Tabernacle according to the fashion thereof which was shevied thee in the mount (Ex, xxv, 30). R. Jose said: 'From this we sce that the Holy One, blessed be He, actually gave Moses all the arrangements and all the shapes of the 'Tabernacle, cach in its appropriate manner, and that he saw Metatron 'ministering co the High Priest within it. Ttmay be said that, 'as the Tabernacle above was not erected until the Tabernacle below had been completed, that "youth" (Metaton) could 'not have served above before Divine worship had taken place in the earthly Tabernacle, It is true that the 'Taber- 'cle above wat not actually erected before the one below: {yet Moses saw a mieroring ofthe whole beforehand, and aso "Metatros, as he would be later when all was complete. 'The Holy One said to him: "Beholé now, the 'Tabemacle and the "Youth's all is held in suspense until the Tabernacle below shall have been built" It should not be thought, however, that Metatron himself ministers; the fact fs, that the Tabernacle belongs to him, ard Michael, the High Priest, it is that serves there, within the Metatron's Tabernace, "Frere 150 beangs to Raya eben,

3rie zovian 1Y [190-1608
tnirroring the function of the Supernal High Priest above, Serving within that other Tabernacle, tht hidden ane which never is revealed, which i conneeted with the mystery ofthe World t come, There are to elt Tabernacles; the one, the paral concesedTahernase nd the other, the Taber: acl of the Metatron, And there are also 0 pies fone isthe primeval Light, and the other Michsel, the High Priest Slow [605] Hiya and R, Jose were waking together. Said. Jose: "Let usnow think om spstsl mater and talon the words of the"Torah' He thereupon beg by pointing otha three tsages ar introduced by the word, Hear, O fra. "ear DB tare, the Lord our God, the Lad i One" (Det v.45 "Hear, Oral this day thou Bast become a people to the Lord thy God" (Ibid. xxi, 9): and "Hear, O Tstae, tho arc to peste Jordan this day" UB. x, 1)/"Whs", he id, "did Momes commence in cach cf these eases with the word "heae"? In the ist, indeed, the word seems appropriate, but whit te point inthe oer two ces? The truth i that il thre passages its mein teach a special leson. abvious in the cate of the Aint, where the word othe wit ses seal Wve is above and what is below. The word Shema' consist of 'hen (ame) and "ain (every), ndeatng the combination ofthis Name and the other seventy from whence it derves Besing At the recta of the Shema' therfore, one must cenat attention on this unin ofall the Divine nar. these seventy Names conte the mystery af the 'superna! Chariot from whence that Name receives blessing. anit in which i contained, Then comes the word Tere Tefersing, as we ave lesen, to "Ancient lerel™ (Tift,

4that this emanation may alia be included. So "Hear, ©
Israel," signifies the union ofthe Spouse with her Husband (ce. Malka with Tiereth, so that all isin all, anda is fe, Ast the "heat" in the other two passages, tals has 3 special significance, though not x0 profound as inthe frst "The gona which follows, the besoin of bab, deal withthe 'mba of seme eters and ther sigcance as creative potencies, nd des tte el to telat, s6ob-161e)_—_TERUMAN (#xoDUS) 8 "Hear, © Israel, this day-thou hast become (nikyeta) a 'people. Why is not the usual form of the verb, Aayita, used ? "To indicate thatthe Lsraeites are called "people" when their hearts are broken in order that they may worship the Lord, the Word niyeta having the same significance ay inthe vers, "And T Daniel was ended (wihyei, i, fainted) and was sick... afterwards 1 rose up and did the King's business" (Dan. vn, 27), Similarly, David said: "Hear me, my breth= ten and my people" (1 Chron. xevitt, 2), meaning, serve me of your own free will ye are my brethren; but if not, ye ate my people (ic. subjecs), to have your own will broken in order to serve me." 'The third passage is also on a lower plane. Neither of these two has the same significance as that which expresses the Unity and the acceptance by Trael of the yoke of the Kingdom of Heaven throughout spheres, since, at the time of the recitation of the Shema, a 'man has fo be prepared fo proclaim the unity of the Divine 'Name and to accept the yoke of the Kingdom of Heaven. 'On the head of him who thus retes the Shem, to aceept the yoke ofthe Kingdom of Heaven, the Shekinah resta—a 'witness to testify of him before the Holy King that twice daily does he declare the Unity of the Name, and this, 'consciously, unite the Above an¢ the Delow. Therefore the letter 'ait ofthe Sherna written large, and alo the dale, of the ched (one), which, when put together, make the word "ed (witness): a witness before the Holy King. The mystery 'contained inthe words, "The Lord our God, the Lord", the mystery of the Unity in three aspeets (lit, has often been referred to by the Holy Lamp (R. Simeon), ad we are not permitted to enlarge upon what fe has said, However, certain itis, that upon the head of the man who lnifies [16ra] the Name of the Holy One above and below, the Shekinah descends to rest, and to bless him with seven blessings, and to proclaim concesning him: '"Thouw art my servant, ral, in whom Iam glorified (Is. x1, 3)" R, Hiya then followed with an exposition of the vers 'Thou hast been shorn (har'eta) to know that the Lord he is Gad: thee is none ele Beside him (Deut. wv. 35), "What does this pecular expression, "thou hast been shown to know

6un onan ty [sore
denote ? When the Taraclites ame out of Egypt, at frst they knew nothing of the truc meaning of fsith in the Holy One, blessed be He, because, while they were in captivity in Egypt, they had worshipped foreign gods and had forgenten the essentials of the Faith, that legacy: which the 'Twelve "Tribes had received from Father Jacob, So, when Moses came, he had to teach ther that in the universe there is a supreme God. 'Then they were witnesses of all the signs and. 'wonders connected with the crosting of the Red Sea, and more than that, of all the wonders that took place in Egypt iteelf before i; then, later, they experienced the mighty acte of God in connection with the manna and the water in the wwildemess. And by and by the Torah was given to them, and, gradually, they learsed the ways of the Holy One, blesied be He, until eventually they reached that_ point when the wards quoted were said unto them. Moses said, in efect: "Till now T had to teach you as lite children are taught": thou "hast been shown to know", and thow hast Jearae by now to know and penetrate into the mystery of the Faith, namely, this, that "the Lord (YHVH) He is God (Elokin)" which ix no small matter, since concerning this it says: "know therefore this day and consider it in thine heart thar the Lord he is God in heaven above and upon the earth beneath, there is none else" (Ihid. v. 39). The whole 'mystery of the Faith depends upan this; from this comes the Inowledge of the mystery of mysteries, the secret of secrets, 'JHVH ELOHIM is a full Name, and the whole is one. Herein isa mystery of mysteries to the masters of the esoteric knowledge. And, indeed, Blessed are they who endeavour to 'comprehend the Torah. When the Holy One resolyed to create the world, He guided Himself by the Torah as by a plan, a8 has been pointed cut! in connection with the words "Then I vas by hima a8 amon" (Prov. vill, 30), where the 'word amon (nursling) may also be sead saman (architect) Was the Torah, then, an architect ? Yes; far if King re- solves to build him a palace, without an atchitest and a plan hhow can he proceed ? Nevertheless, when the palace has been built, iis ateributed to the King: "here isthe palace which

6Zehr
voia-1615]—_TeNUMAN (rxoDUS) a the King has buik", because his was the thought that thas huis been realized, Similarly, when the Hely One, blessed be He, resolved to create the world, He looked into His plan, 'nd, although, a sense, it was the pln which brought the palace into being itis not called by te name, but by that of. the King. The Torah proclaims: "f wasby Him an architect, 'through me He ertated the world "for the Torah preceded the creation of the world by two thousand years; and s0, when He resolved to create the world He looked into the 'Torah into its every creative word, and fashioned the world 'correspondingly; for all the words and all the actions of all the worlds are contained in the Torah, Therefore did the Holy One, blessed be He, look into it and create the world. 'That is why i says not merely "I was an architect", but "I 'was, alongside of Him, an architect", It may be asked, How can 'one be an architect with Him ? Ged looked at in this way. Tt is written in the Torah: "In the God created the heavenn-and the cath; He looked at thin expression and ereated heaven and earth. In the Torah itis written: Let there be light"; He looked at these words and created light; and in this manner was the whole world created. When the world was all thus create, nothing was 'yet established properly, until He had resolved to create 'man, in order that he might study the 'Torah, and, for his 'ake, the world should he firmly and properly established "Thus [1610 i ie that he who concentrates his mind on, and deeply penetrates into, the 'Torah, sustains the world; for, asthe Holy One looked into the Torah and creted the world, 4s man locks into the Torah and keeps the world alive, Hence the 'Torah is the cause of the world's eration, and also the power that maintains its existence. Therefore blessed is he who is devoted to the Torah, for he is the preserver of the world, 'When the Holy One resolved to create man, there ap- peared before His Mind potential man, in form and condition as he was to be in this world; and rot he alone, but all hhuman beings, before they enter this world, stand before 'Him in the sime way, in that treasure-house of souls where, dressed in a semblance of their earthly forms, they await

3THe ZONAR IY fe
their entry into this world. When their time has arsived to escend f0 this world, the Holy One calls upon a certain tenissary appointed over all the souls 1 go down, and tuys to hirn: "Go, bring hither to Mesuch and such spirit", and on the instant that soul appears, clad in the form oft 'world, and is led forward by the angel that the Holy King 'may Took upon it. Then does the Holy One warn that soul, irhen i hall have reached the earthly regions, to remember the Torah, andl devote ielf thereto, that it may knew Him and the mystery of Faith; for better were it for a man that te should never be born than not to know Him, Therefore 'eit presented before the Holy King, that afterwards it may know Him in this world, and be devoted to the Haly One fn the mystery of the Faith, Concerning this itis written: "how hast been showin to know, that is, shown by the angel ta the Holy One, in order to know, to understand, 10 penetrate in this world to the mystery of the Fah, the Inystery of the Torah. And he whe, having eome into this world, does not study the Torah to know Him—better were it for him that he had never been born; since the only aim, and objec ofthe Holy One in sending man into this world is, that he may know and understand that YIVH is Elohim. 'This is the sum of the whole mystery of the Faith, of the hole 'Torah, of all that is above and below, of the Weitten and Oral Torah, all togcther forming one unity. "The emence of the mystery of Faith ie to know that this is a ecmplete Name. This knowledge that YHV'H ix One with Elohim is indeed the synthesis of the whole Torah, both of the Writer and of the Oral, for "Torah" stands for both, the former hing symbolic of YHV# and the later of Elohin. "The Torah being the mystery of the Hely Name, itis therefore called by two names, one of which i general, and the other articular. The general ie complemented by the panicular, iso the particular by the general, both combining, to form 'ne synthesis. In te 'Torah we find, herefore, the synthesis of the Above and the Relow, for the one Name, YAUH, is above, while the other, Blahim, is below, one indicating the higher world and the other the lower. And therefore is it written: "Thou hast been shown to know that YHVH is s62q-r628) —__Tenuatant (exopus) 9 Elohim." [x6:a] This is the esence ofall things and itis necessary that man should perceive it inthis world" 1K. Jose then discoursed as follows. "According to one authority, the evening prayer i obligatory, and it certainly 'sso, forthe recital ofthe Shera is obligatory in the evening, and the unity ofthe Holy One is proclaimed at aight a iis the day, and the ateibute of night is inchaded in that of the day, and that of the day inthe ight, and ane union is thus attained, "Tei wrttes, "Thou shalt love the Lord thy God with all 'hy heart and with all hy soul, etc, (Deut. vi, 5). "This has been interpreied by the Companions, but there is sill a 'question to ask. If, inthe rectal of "Hear, O Trae," all is Iced, the Right and the Le, why afterwards the passages, it will come tb pass if Ye shall hearken diligently unto My commandments..." ? Are they not already included in the proclamation of the Unity ?The fac, however, i that inthe Shema they are referred to generally, and then they are particularized, which also i necessary When this unity has Iyeen proclaimed in general terms, a6 from the head of the supernal Pint, i was needful farther to proclia it from the systery of the primeval light which is the begining ofall. Hence, "Thou shalt love" isthe frst outstretching of the Fight hapd to lve the Holy One, blessed be He, with that close atechrment which the right hand symbolizes. If man loves God, then God stretches out His right hand 10 him to receive {1639 and weleome him with love. Everything inthe 'world depends on the will; spit couse spirit, and the spieit in man turned yearningly in love to Him brings down the Divine Spirit, When a man's love to the IToly Ore is roused, the "right hard" is moved only by 2 threefold impulse, by "heart, "soul", and "might for it docs not say, all thy Rear or with all hy sour", et., but "and with al thy soul, ete. all three are esental and necessary. 'Then does

7B,Meachoth, 27h, * Here flows in the orginal psace on
fhe shmbotin of de phvlactries woth seerence fo the Lny, whieh 'spinels meption in wubatance of Zohar, Exodus 43 y and Genes, 138. bo 'Tug ZOHAN IV [1626 the Holy One respond and stir up His Right Hand towards that man, and He stretches it out to receive him, and He does indeed receive him; concerning which it is written: "The ltterance of the Lord to my lord: Sic thou at my right hand" (Ps. 6x, 1); which verse has already been expounded as indi tating the grade of nearness to the Holy One in whieh King David stood when he was united with Him by the Right Hand. 1 "Thou shale love the Lord. thy God", ete. (Deut. v1, 4-9), thirteen commandments in regard to the Right Hand: "Thou shalt love the Lard thy hall thy heart" is ewos shalt talk of them'"is six; "when thou is geven; "and when thou sallest by the way' i eight; "and when thou liest down" is nine; "and when thow risest up" isten; "and thou shalt bind them for a sign upon thine hand" is eleven; "and they shall be as frontlets between thine is twelve; "and thow shale write them upon the posts tf thine house son thy ats" is thirien, All thie are fncluded in the right hand, and the left is included in the fight All this sas should be, And whenever the Lefe Hand is stirred up, the Right Hand first predominates init. There= fore; if Israelis worthy, the Left Hand is embraced in the Right, for even when sometimes Judgement (Geburah) is roused, itis tempered by Grace; but if it should not be 30, then the Right Hand is embraced in the Left, which means that the Left predominates, the Left always first awaking in love in the mystery of the Right, and only afterwards pits power to hurt strengthened as much as necessary. So itis everywhere, a5 has been noted by the Companions' 'Then came R. Hiya to-him and kissed him, after which he began to speak on the following: MoRzover rou Taresray (Ex. may 1), Here', sald he, "again we have a symbolism of the Unity, for the Tabernacle was made up of 'many parts, and yet it says(v. 6), "and the tabernacle stall be one", Now, ax the human body possesses many organs, higher and lower, some intemal and not visible, others r62h-163@] TRUMAN (EXODUS) o 'extemal and visible, and yet they all form ane body, 30 also vas it with the Tabernacle: all is individual parts were formed in the patten ofthat above, and sehen they were all properly fitted together "the 'Tabernacle was one. Of the 'commandments of the 'Torah the same is true: they are each and all members and limbs in the mystery above, and when they all unite as one whole, they all ascend into the one rystery. The mystery ofthe Tabernacle, which thus consists 'of members ard limbs all ascending into the mystery of the hheavenly Man, i after the pattern ofthe comamandinents of the Torah, which are all also in the mystery of Man, both Male and Female, which, when united, form one mystery 'of Man. And he who, by breaking even one commandment, sullies its perfection, has marred, as it were, the prototype of the Faith, for the commandments are meres and limbs after the likeness of man. Therefore all ascends in the mystery of Unity. For the same reason is Israel called "a unique "who is like thy people Israel, one. nation on earth ?" (2 Sam, v1, 23); "Ye are my flock, the flock of my pasture, ye are man" (Exe xxv, 22). RR. fsaac happened tobe inthe company of R. Eleazar, 'id t him: 'Verily, the lve of man to the Holy One ar primarily out of the emotions of the heart, for the heart is the source ofthe awakening of love, This being 3, why does it say alco "with all thy soul", as though there were two sources from whence love could emanate, the heart and the soul? If the heart is the source, why mestion the soul ? IR. Eleazar relied: "There are indeed two sourves, yet they, 'are united as ane, for heart, soul, and possessions are united as one, though the heart remains intrinsically the centre and hasis ofall. "With all thy heart" means with the good and the evil inclinations, each of which is called "heart, (1630) "With all thy soul"—the "all" includes all aspects of the soul, viz. nephesh, rua, and neshamak. As to "with all thy possessions", these also have various aspects, each one different from the other. True love to the Holy One, blessed be He, consists in just this, that we give over to Him all our 'emotional, intellectual, and material facultiesand possessions, and love Him, Should it be asked, How can e man love Him

2THE ZOMAR IY [2632
'vith the evil inclination? Is not the evil inclination the there can be no greater service done tothe Holy One than {e bring into subjection the "evil inclination" by the power ti love 0 the Haly One, blesed be He. For, when it is 'subdued an ts power broken by man inthis. way, then he incomes a true lorer of the Holy One, since he has learnt Iw to make te "el ncination" elf serve the Ply One. Here ie a mystery entrusted to the masters of esoteric lor, All thatthe Holy One has made, both above and below, is {or the purpose of manifesting His Gory and to make all things serve Him. Nowe, would a master permit his servant to work against ie, and vo continually lay plane to counteract tis ill? Tei the all of the Holy One that men should Worship Him and wal inthe way of uth that they may' be revarded with mary benefit, How, then, can an evil servant 'ome and counteract the wll of his Master by tem to walkin an evil way, seducing hin from the good way and 'using him to disbey the wil of his Lord? ut, deed, the "il neinaion" ao does through this the wil ofits Lord, Ieipasifa king had an only son whom he dearly loved, nd just for that cause he warned him not to be enticed by bad 'omen, saying that anyone defiled might not enter hispaice. 'The son promised his father to do his wil in love. Outside the palace, however, there lived heatiful harlot. After @ while the King thought: "I will see how far my som is 'eed to mer" he sent to the woman and commanded her, saying: "Entice my son, for I wish to test his obedience

10Moy wll" So she used every blandishment to ture him
into her embraces. But the son, being good, obeyed the commandment of his father. He refused her allurements and thrust her from him, 'Then di the fther rejoice exceedingly, and, bringing him int the innermout chamber of the palace, Irstowed upon him gifts from his het weasutes, and showed fim every honour: And who vs the suse of all this oy ? The harlot! Is she to be praised or blamed for it?'To be prised, surely, on all acount, fr on the one hand she 1630-1636] TeRUMAH (xoDUS) 63 fulfilled the king's command and carried out bis plans for him, and on the other hand she eaused the son t receive all the wood gift and eepencd the king's love to his son, 'Therefore itis writen, "And the Lord saw all that he had 'made, and behold it was very god", where the word "very" refers to the angel of death (i. the evil inclination) Simi larly, ft were not for this Accaser, the righteous would not possess the supernal treasures in the world to come, Happy, therefore, are they who, coming into conflict with the 'Tempter, prevail against him, for through him will they attain bliss, and all the good and desirable possesions of the World to come; concerning which itis written: "What eye 'hath not seen... he hath prepared for him that wateth for him' (Isa. txty, 3). Happy are those, too, who have not 'come across him, for those sinners who encounter him allow themselves to be enticed by him, What profit iit then, to the Tempter when the sinner obeys him ? {t63i] Even if it profit him nothing, yet he ia certainly doing the will of his 'Master, and, moreover, it gains him strength, He is not content until he has killed his vietim, for then he gains strength and issatsfied; just asthe angel of life pains strength 'when a man walks in the right way. May the Lord preserve us from becoming vietims of the 'Tempter, Blesed are they who prevail aginst him, and thus become inheritors of the world to come and continually gain strength fram the Holy King. Concerning such itis written: "Blessed is the man 'whose strength isin thee, in whose heart are the ways (1 Zion)" (Ps. tex, 6) They ate bleed in thie world, and shall be blessed in the world to come, R. Jowe, R. Judah, and R, Hiya, were riding together, when Ri, Bleazar suddenly met them. On seeing him they all alighted from their asses. Said R. Eleazar: 'Verily I behold the face of the Shekinah ! For, to see the righteous nd saintly 'of one's generation isto see the very face of the Shekinah, 'And why afc these called the face of the Shekinah ? Because in them isthe Shekinah hidden: She is hidden in them, and 'they reveal Her, For they whoa the friends ofthe Sheknah and are near ty Hier, are regarded as Her "face". And who "ela, Hod, 68. Unk Mak Tuten, ©

4aun zomaR tv [1636
are they ? 'They are those with and by whom She adorns Herself in order to appear before the Supernal King. Now, as you are thee, the Shekinah is surly in your mise! He then forthwith began to expound these words of Jacob to Esau: "Take, 1 pray thee, my blessing that is brought to thee" (Gen. xxxti, 1). "When Jacob, said he, ight the Accuser, Samal, he saw him in the form of Esau, and ie was not until dawn was bretking that he reogaized Ken a Samael When she dawn broke, he laked a lovely, but even then he appeared st imes tobe the one and then the ather. Hethen looked more closely sill and he knew 'im forthe celestial representative of Esau, and he prevailed aguinst him. He said to Jacob, "Let me go, for the dawn Deaketh" (Ibid, xt, 26), and the companions havealready xplined that he said this, because the moment had arrived when he, the representative of Exsu, hal to raise his voice 'in hymns to the Holy One. On this we may remark that indeed the power of Samael is only inthe ascendant in the dark, as indicated in the words, "of fear in the night" (Px xc 3), namely the fear of Gehenna; soi that he rules

4night alone. Hence he ssid, "Let me go, for the dawn
breaketh", for when mamning comes and his power is on the 'ane, he mast depart, and he and his hosts must enter the recess ofthe abyss inthe North, and they rnust remain until in-on them, and the dogs are loosened from and allowed to roam about till morning. 'That is why he pressed Jacob to let him go. In the same way Ieraels exile has taken place a€ righty i im Fact called "night". The evil kingdom (Rome) the pagan power, rules ver Tera! until the morning shall again appear, andthe Holy One, blessed be He, will eae the ight to dawn ag sind the Reathen power shall wae and at last disappear. 'Therefore it was that Esau's representative said, "Let me 10, for the dan breaketh". But Jacob held him, and his power weakened, because night had passed, 20 Jacob's strength increased, and he saw, in that angel, the image of sau, hut nor quite clearly. 'Then the angel confirmed the Messings he had received. And what was i that Jace after- 'ards said to Esau? "For therefore I have seen thy 163b-164q]—TERUMAN (rxoDUs) 65 though 1 had seen the face of God, and thou wast pleased with me" (Gen. xxxtt, 10). For he saw in Esau's face now the very image of Samael ashe had appeared to him, for the realm to which a person belongs is revealed in his fae. And Ye, superna saints, the Shekiaah is in you, and your faces, reflect the hesuty of Her fice. lesed are yo! Then said he also: 'If we were going in the same direction, I would be in Your midst; but now, as ye most go one way, and I another, Twill part from you with words (1642) of the Torah." "Then he began to expound to them this verse: song of degrees for Salomon (leshelomel). Except the Lord build the howe, they labour in vain that ald it; except the Lard guard 'the city, the watchman waeth but i wan (Ps. CXXV11, 1-2) "Was it Solomon who composed this Palm when he "Temple ? (for Hi-shelomoh could be understood 0 Solamon"), Not so fe was King David who com- posed it, abort his son Solomen, when Nathan came to him (David) and told him that Solomon would build the Temple. "Then King David showed unto his son Solomon, asa model, the celestial prototype of the Temple, and David himself, 'when he saw it and all the activities connected vith it, a5 set forth in the celestial idea of it, sang this psalm concerning his son Solomon, 'There is ali yet another interpretation, namely, that "for Solomon' (li-shelomo) refers to. Him "whose is the peace" (shalom), and this psalm is a hymn above all hyruns, which ascenés higher than al. "Except the ld the house"; King David saw all the even pillars that house, the Universe, starals—for they stand row upon row—and above them all is the Master of the House, who advanoes with them, giving them power and strength, to each in turn. Itis concerning ths that King David sid: "Except the King, whose is the pesce, and who isthe Master of the House, baild the house, they labour in 'ain that build i¢"—thar is to say, the pillar, Except the Lord—the King, whose is the peace—guard the city, "the 'watchman waketh but in vain", This isthe pillar upon which the Universe stands, namely the "Righteous" who keeps waking guard over the City. The 'Tabernacle which Moses constructed had Joshua for its wakeful and constant guard;

66THE ZOWAR IV [1640
for he alone guarded it who is called the "young man", ramely Joshua of whom it anya: "Joobua, the son of Nun,

4young man, departed not out of the Tent (Ex. xxxtt, 11).
Later in its history it was another "young man" who guarded it, namely Samael (1 Sam. 1,18), for the Tabernacle could be guarded only by a youth. The Temple, however, was guarded by the Holy One Himself, as itis writen, the Lord guard the City, the watehiman waketh but in v 'And who is the watchman ? The "young man! Metatron. 'And you, holy saint, ye are not guarded as the 'Tabernacle swat guarded, but-as the Temple was guarded, namely, by the Holy One Himself; for, whenever the righieous are 0 Journey the Holy One uarde them continvally, as 'writen: "Phe Lord shall kep thy going out and thy coming, in from now and forevee" (Ps. cxxt, 9)' Then they aecom- panied him on his journey fors distance of three miles, and, 'parting from bim, returned to their own way, nd they were moved to quote these words concerning him. ve hin angels charge over thee to hocp thee in-all hy ways: 'They shall bear thee up in their hands" (Ps. xct, 11, 12); and "Thy father shall be glad and thy mother rejo (Prov, xxi, 33). Awp THOU SUALT MAKE THE TARFANACLE WITH TEN Pieces OF TarestRY. R. Judah expounded in this con nection the follwing verse: In the multitude of people ithe ing' honor, bat in the want of people isthe confusion ofthe prince (Prov. x1, 28). Said he: Te isthe people of Iaael that is referred to inthe frst clause, Israel who is aed "a holy people tothe Lord" (Dent, vit 6), 'Their number swell thousands and myriads, and when they atsin such large suumbers itis "to the King's honoue, for thore above and those helow praise the name of the Supemal Ning, singing fnyinns t0 Him, forthe sake ofthe Holy People, "the wise and understanding people, the peat people" (et Deut. 1), Hac ioienot wetten, "or ye ave the fewest ofall peoples" (ibid. is 7) truly, "of al peoples taken together, but not fewer than any individual people, for there sno nation in the world as numerous and mighty a8 Israel, But see how a64e-1648] —TeRUMAM (EXODUS) 6 'nureerous are the hmaeites and the Edomites! That isso; 'but it must not be forgotten that all other peoples are inter= 'mixed with one another, unlike Isvael, which is a pure and 'unadulterated race, "a holy people unto the Lord', chosen bby Him, And therfore "in the multitude of the people the King's honour", that sto say, the honour ofthe Supernal King, the Holy One, blessed be He, When [1648] the Holy 'One enters the synagogue, and the people are united in prayer and sing together praises o the King, He is honoured and glorified, that is to say, the Holy King is strengthened to ascend in glory and beauty. On the other hand, "in the want of people is the confusion ofthe prince"; that is to say, when He enters a synagogue and finds no congregation come to pray and praise, all the eclestal hests and all the chieftains above are degraded from the high etate to which they were raised by the plorifcation of that King, For when the Israel- ites worship the Supernal King with prayer and praise all the in them and sng in unison with them, and boy that holy exercise, that the Holy One. 'may be exalted frm above and from below in barmony; 'but when Israel dees not assemble 0. worship the Lord, ce they db not ascend ard cannot wRmanner, Even if tenalone are present, the supernal hosts join them in their worship. 'The eason is that all thesupporis ofthat King are in the number ten, and therefore ten Worshippers are sufficicot if there are no more. Therefore, concerning the Tabernacle it says: "And 'thou shalt make the 'Tabernacle with ten ('eser) pieces of Tupatry", ten being the number required for the full perfection of the 'Tabernacle The shortened form of "ten" (ese) is use herein order fo show thatthe Shekinah herself isnot included in the en, since she broods above the congre- gation. So itis in all places where a shortened form is used for "ten", as, for instance, "It stood upon twelve (she 'asar) 'oxen (1 Kings att, a5), where the Shekinah was notinchuded fn the number, fore aays: Nand the sca (ie. the Shekinah) 'was tet above them" (Ibid). R. Hiya discoursed on the words: Who cocerest thyself ith light as with a garment, acho stretclst out the heatens lke a Cy 'THE Z0uAR IV [16qb-1650 curtain (yer'ah) (Ps, ctv, 2). Said he: "These words have been interpreted as fellows: When the Holy One was about to create the world He robed Himself in the primordial fight and created the heavens. At first the light was at the right and the darkness a¢ the left. What, then, did the Holy 'One do ? He merged the one into the other and from them formed the heavens: shaman (heavens) is composed of esh ani} mayim (fee and water, i. right and left). He brought 'them together and harmonized them, ard when they were lunited as one, Te stetched them out like a curtain, and formed them into the etter vau, From this letter the light spread, so that "curtain" became "curtains", as itis written: "nd thou shalt mate the tabernacle with ten curtains." Seven firmaments are stretched out and stored in the supernal treasure-hovse, as has been explained, and over them is one firmament which has no ¢olour anid no place in the iworld of cognition, and is outside the range of contem- plition; but, though hidden, it diffuses ight to all and speeds thern each on its fitting orbit. Beyond that firmament know- ledge cannot penetrate, and man must ese his mouth and nos seek to rellet upen it. He who does so reflect is turned backward few pomes our knowledge, The ten eurtaing of abernicle symbolized the ten firmaments, and theit be comprehended only: by the wise of heart. 3s great wisdom and penetrates into the mysteries of the universe, for he contemplates [1654] inthis that which js above in the region to which every one 'of hem is attached, except those two thatare atthe right and at the left, and shich are hidden with the Shekinah" Said R. Jose: "Thereare nine firmament, completes the number, bringing them up t are fen apart from the Shekinah, then eleventh, in addition o the ten. Thus really there are nine, and the nine days which come between New Year's Day'and he Day of Atonement are a symbol of them: nine days, 'which are completed by the tenth, 'The same is true of the ten curtains in the 'Tabernacle, corresponding to the ten firmaments. Here isa mystery of mysteries, which none but the adepts in esoteric wisdom can fathom—one of those 1654) 'TRUMAN (FxODUS) 6 'mysteries ofthe Holy Lamp (R. Simeon) who could expound the mystery of every firmament and of every being who "offciates in each of them. There are seven Ginnaments above, and corresponding to them another seven below. There are seven firmaments in which the stars and planets have been placed to direct the wold in its path. And in both, those aboveand those below, the seventh i the moat exalted, with the eiception of the eighth,? which stands above and directs them all. "It is written: "Extol him that rideth upon araboth" (Ps, navi, 4). Who is iethat rides upon "araboth, and what is meant by 'araboth? It s the seventh firmament, and itis called 'araboth (Jit, mixtures) because itis composed of fire and water, from the region of the South and from the region ff the North, being mixed!" from both these regions. 'And as 'Araboth i inwinsically the synthesis of all the other six firmaments, it forms intrinsicaly the Supernal Chariot. The Holy One, blessed be He, loves this firmament 'more than_any of the other firmaments and delights in perfecting it with supemal beauty. Therefore does it say: ""Bxtol Him that rideth upon 'Araboth and rejoice before 'Hirw, Hlim that cdeth upon that hidden, sceret rnament, Which is set upon the "Living beings" (Hayyoth). "And rejoice before Him." The expression "before" suggests, on the one hand, that no one can really have aay conception of 'Mim;and, on the other hand, that he who comes before that firmament must do so in joy, and ot in ssdness, for there alls pure joy with no trace of sadness oF gloom. 'Therefore, when the High Priest was 10 stand before Him, in the Sanctuary, he had to enter that holy place with joy, and all things about him were toexpress joy. Therefore is it written: "Serve the Lord with joy, come before him with singing" (Ps. 6 2); for in His service there is no room for sadness, It 'may beasked, Whatifa man is deep in sorrow and tribulation, and has no heart to rejoice, and yet his trouble forces him to seek for compassion from the Heavenly King; i he to refrain from prayer because of his sorrow ? What can he do? He cannot help being heavy-hearted ? 'The answer is that "all eed * Bina,

7crue zonan tv [650-1656
sates have been closed since the destruction ofthe Temple, but the gates of tears have not been closed", and tears are the 'expression of sadness and sorow.Thoseesestial beings who fare appsinted over thone gates of tears break down all the ifon locks and bare and lt the tears pass Unruh; 40 the prayers of those sorrowful ones penetrate through tp the Holy King, and that Place is grieved by the man's sorrow, ax i is written: "In all thei affictions he is aficted"™ (I, "Thus the prayer of the sorrowing does not retuen void, but the Holy One takes pity [1656] on him, BBlesed ip the man who in his prayers sheds teas before the Holy One, This is trie even on the Sabbath, which must be a day of joy: when a person fasts on Sahbath he manifests Sadness on the day when the superna firmament rigs, that firmament which manifeas itself in joy, yes, which is the 'ery esenceof joy, commanieating joy tall Yeti he fasts Thecaose of a sorrove, it delves him from that punisunent which had been decreed for him, as explained elsewhere Hene its written, "Ext! Mim tat rieth upon (htt) '; that is to say, "Honour and glorify Him who Fideth upon the Araboth, Yor there iti that peifect joy and gladness abide' lis Name is JAH", for that Name is connected with that realm. "And. rejoice before Him", noe one-must nat appear before Him in endnes, 29 we have pointed out i R. leara: Te ought to have been "whose spon ('al araboth, why does «say "in (be) araboth" ? Again: It ought to be, "He is in Jah", why does ic say "in Jah is is Name" ? I is because this verse refers tothe Hidden of hidden ones, the most Ancient of ll the ancien the eomn- pletely unknown and undicloced. It may be sid thi, since He rdeth sn it, then i thi phere atleast He does disclose Finmelf Not x0. What the vers tele ue ie that the Ancient of ancients "ideth in the araboth" in the sphere of Jab, which is the primordial mystery" emanating from Him, namely the Inffable Name Jah, which isnot identical with Him, but isa ind of vel emanating from Hisn, This vi is His Name, is His Chario, and even thats not manifested. " Tanaltion eect the Ker 1656-1664] TeRwaast (rxopUs) n Tt is His "great Name", "There is also another Name less {great although containing a larger number of letters. But the firat Name is the "great Name". For when all is well with this Name, then harmony'is complete, and all worlds rejoice jin unison. Alls included in this Name: those that are above and those that are below. In it the six hundred and thirteen commandments of the Torah, which are the essence of the superna and terrestrial mysteries are included, the essence fof the Masculine world shove and of the Feminine world below. And ll these commandments are limbs and members in which the mystery of the Faith is womprised. He who does 'not endeavour to ener into the hidden meaning ofthese com mandments knows not and has not considered the manner jn which the members of the body are organized in the supernal mystery. Although some fimbs and members are 'more important than others, yet a man in whom even the least of them is broken suffers from a disfigurement. How much greater a when even one of the blemish ina supemal region. In this cosnection itis writen: "And the Lord God took Adam and put itn into the garden of Eden to till it and heep it" (Gen. th, 15), "To til i" refers tothe two hundred and forty-cight upper organs, the positive commandments, and 'to heep it" to the three 'hundred and sistyfive lower organs, the negative command sents. The former belong to the eategry of "remember", 'while the latter belong to that of "keep", and both are one, is hey enable man to perfect his soul and his spirit in this world and in the world to come. The 'Torah enables him to possess both worlds, He who endeavours with unceasing diligence to keep the 'Torah strives after the possession of abundant life: life in this world and inthe world to come. He is preserved from, alles hap, no harm ean come to him. And if this i tee of him who endeavours to keep the commandments, how much 'more true must it be of him who actually performs thera! iya and R. Jose once stayed at an inn together, and at midnight they rose [1664] to study the Torah. The inn- [Keeper's daughter also rose and lit the lamp for them, and z He zonan ty [1660 then instead of Ieaing the room, stayed behind, but cut 'of their aight, that she might listen tothe words of the Torah R. Jose begen by speaking on the words: For the command- iment isa lamp, and the Torah i a light, and reproofs of n= "trcton are the tay of life (Prov. ¥1, 23). "This means', he id, that whoever endeavours to keep the commandments 'this wor will have a lamp lighted for hire in the other world through each eonimandment which he fulfils, nd he 'who studies the 'Torah will merit the supernal light from Which that lamp is it For a lamp unlit has no value, and. light without afamp cannot shine, so the one has need of the 'other, 'The religious act is necessary to prepare the lamp, and study ofthe Torah is necessary to fight the lamp. Blessed fs he who takes iin hand both with light and lamp 1 "And 'sproofs of instruction are the way of life" The way of life by which man enters into the world to come consists in the reprtofs and instructions which he receives in order 'that he may lean to Keep away from the evil path and valk in the good way; of, agsin, we may translate, "reproofs of ehastisemen", which the Holy One brings upon man 0 [purify him from his sins, Blesed is he who accepts them with 'sadness! Another interpretation of this vers i as follows: "The lamp of the commandment" is the lamp of David, that, the Oral 'Torah, This slike a lamp which has eon 'inually to be trimmed and attended to in order to receive light from the Written Torah. For the Oral Torah (eadition) 'hae no light in itself except that which it receives from the Written Torah, which is an actual source of illumination? 'When R. Josef thus spoken, herured round and caught sight of the innkeeper's daughter standing there behind them. He continued: "For the commandment is a amp." What sort of a lamp ? 'The lamp which is the wom mitzvah (precept), the Sabbath light. For, although women have not the privilege of studying the Torah, men wha have this privilege give that ight to the lamp which it is the 'women's duty to light, To wornen goes the merit of preparing the lamp: te men, by the etudy of the Torah, the merit of Supplying the light for the lamp." When the woman heard 'these words she broke into sobs. In the meantime her father 1664] 'TenuMaN (ExoDUs) 3B Jad also risen and eome to join the company, Seeing his daughter in tears he inquired the reason, She told him what she had heard, and he too began to weep. Then said R. Jose to 'them: "Thy son-in-law, the husband ofthis thy daughter, perchance, an ignorant man ?" And he replied: 'Indeed, is so, Therefore itis that my daughter and T must constantly 'weep, Once T observed him leap down froma high rant only that he might be presentto hear the Kaddich prayer tegether 'with the congregation, 'Then it was that the thought entered my mind to give him iy daughter to wife. This T did immediately after the congregation had left the synagogue that day. For, ssid 1 t myself, judging from the eager 'manner in whieh he leapt from the roof in order to hear the Kaddlsh, he will surely become one day a great scholar; although at that time he was buta youth and I had notknown hhim before, But, in fact, he does not even know how to say Grace after meals, Even the recitation of the Shema I eld not teach him" R. Jose sid to him: 'Make a change and take some other man af a hushand for your daughter. Or pers hhe may yet have a son who will be a scholar." "The young man had also by this time got up, aed now leapt into the room and seated himself at the feet of the Rabi. R, Joc locke on his ong and earnestly, then sd: "Tmoat certainly see that the light of the 'Torah will enanate into the world, either from this young man or from his descendants." The young man smiled and sai: 'My masters, tay T he allowed to aay a few words in your prewnce ? "Then he began: 'Tam young, and ye ure very old; eherefre Leas afraid, and durt not shew you mine opinion (Job Xxx1, 6). 'The pillars of the world have commented on these words. Blihu, who uttered them, was of the family of Ram (bid, 2), and its said that he wasa descendant of Abraharn; and this is correct. He was also a priest and a descendant of the prophet Bzekil, for of Elihu it says that he wis the son of Barachel the Burit (Jb), and of Ezekiel alo it says he was "the son of Buri the priest" (Ezek. 1,1). Should one, then, suppose that he came of contemptible ctock (bus contempt)? [Not 20, for he came of the kindred of Ram, the very highest (ram-zhigh). 'Then why was he called the Buzite ? Recause F

7sue zoman 1 [160-1668
hi thought himself of low account in the presence of those: [1668] greater thanhimself. For that reason a most honvurable fame ie given to him, expressing. perfection, by which no 'other man has been called, namely "man" (Adam, cf, Ezek. 1, 1). For this reason, too, itis emphasized that he was-of the family of Ram, Now Blihu said: "Days should speak, and multitude of years should teach wisdom, but there isa sprit jn man, and the inspiration of the Almighty giveth them understanding" (Job xxxit, 7, 8); ir other words, at first he 'sas too timid and shy tospeak in the presence of older people GF me the same is true. I had vowed not to speak on the "Torah for two menths, On this diy that period ends; so 'now that you are here I will dare to open my mouth with the 'words of the Torah." "Then began he to expound the words, "The command- ment i « lamp." "This', he sad, "efers to the Mishoah i the same way ap the "Torah and the commandment" (Ex, xxty, 12) mean the Written and the Oral Law respec tively. And why is the Mishnah called a "lamp" ? Because when she receives the two hundred and forty-eight organs fiom the Two Arms, she opens her two armis in order 40 father them into her embrace, and so her two arms encompass them and the whole i called "lamp". "The Tor is a light™ which kindles that lamp from the side of primordial light, which is of the Right Hand, because the Torah was sven from the Right Hand (Deut, xxxtt, 2), although the Left was included in it to atin perfect harmony. This light is included in the two hundred and seven worlds which are 'concealed in the egion ofthat ight, and is spread throughout all of them, 'These worlds are under the hidden supernal 'Throne. 'There are three hundred and ten of them: two hundred and seven belong to the Right Hand and one hut ded and three to the Left Hand. These are the worlds w) ae always prepared by the Holy One for the righteous,and from them epread treasures of precious things, which are stored away for the delight of the righteous in the world to 'come. Concerning them it is written: "That T may eause those that love me to inherit substance, and 1 will fll their Uucasures" (Prov, vin, 21). "Eye hath not seen . . what he 1666-1672) tHRUMAN (EXODUS) % shall do to those that wait for him" (Isa. tay, 3). Yesk, substance, indicates the three hundred and ten worlds (oumerieal valve of Veh) whith are stoned away under the World to come. 'The two hundred and seven (numerical value of 'or, light), which are of the Right Hand, are called "the primordial light" as the Left also called "light, but not "primordial". 'The primordial light is destined to 'pro- «duce issue forthe world to come. And not nly in the world {0 come, but even now every day; for this world would not be able to-exist at all ft were not for this Tight asi is wet ten, "For T have said, Mercy shall be built up for ever" (Ps. txts, 3) It was this light that the Holy One sowed in the Garden of Eden, and through the agency of the who is the Gardener of the Garden, He set iti He took it ata sowed it asthe seed of truth in rows in the Garden, where it grew, mulipied, and brought forh feuie which fas nourished the world, a3 itis written: sown to the righteous" (Ps. xcvil 12). Thus all the worlds are nourished to repletion by that Gardener who is called Righteous". Only when larsel isi Tighe cease, In that time one might think "the waters fail from the ea, and the flood decayeth and drith up" (lob. xn '0 how can the world be sustuined at all? Therefore it says that "a light is sown", that is to aay, continually. sown. Now from the time when the stream was cutoff from the Garden, the Gardener has ceased vo vist (167 it but the Tigh sows itself, bringing forth fruit out of itself, Whe a garden which brings forth without being sown, though it must be admitted thatthe isues and the fruit have no longer that perfection which they attained when the Gardener was present. So the significance of the words "and the 'Torah is ht ig thi, chat the 'Torah, which emanaes from the region of primordial light, is continually being sown in the \world and seads forth fruit without ceasing, and the world {s nourished by it. "And reproofs of instruction are the way of life." There are two ways: a way of life and a way of death. The way of life can be recognized by "reproals of instruction" for the Holy One, desiring to guard the way 'of life, sets on it one who chusises and gives "reproof of

6'rue rowan wv [670
instruction" tothe children ofthe world. Whois this? Tei that "aming sword which turned every way, to keep the 'vay ofthe te of life" (Gen. tt 24). He who has experience OF the "profs of instruction" will certinly endeavour to Wall in that way of life where dvell those "'reproofs". At first sight it would seem that the words "the reproofs of instruction are the way of life" contradict the beginning of the verse, but, interpreted as above, they contain the whole mystery of Faith, "The commandment is a lamp" contains the mystery af "keep!" "the Torah is alight" contains the 'mystery of "remember"; while "the reproofs of instruction are the way of life" refers to the prohibitions and penalties contained inthe Torah, And all forms one mystery of Faith, and each of them is necessary to the ether to produce proper synthesis. Concerning the mystery of the light which 'Kndles and produces the bight inthe lamp, it was said unto 'Aaron: "When thou lightest the lamps" (Num. siti, 2); for he emanated from the region of that light. Concerning this, too, it written: "Let there be light, and there was light" (Gen. 3). Why, it may be asked, was it necessary to repeat the word "light" in this verse 'The answer is that the frst "light" refers to the primordial light which is of the Right Hand, and is destined for the "end of days"; while the second "Tight" refers to the Left Hand, whieh issues frou the Right. The next words, "And God saw the light that it was good" (Gen. 1, 4), refer to the pillar which, sanding. midway between them, vnites both sides, and therefore when the unity of the three, righ, lft, and middle, '28 complet, it was good", since there could be no eom- pletion until the third had appeared to remove the strife 'between Right and Left as itis writen, "And God separated betiveen the light and between the darkness" (Ubid.), Since 'there were five grades which emanated from that primordial 'Tight, the word "Hight" is mentioned five times at the best 'ng of the account of Creation; all of these grades emanated from the Right Side and were included init. When they were 4w he included in the Left Side they were symbolized by 'water; for which reason "water" also is mentioned fixe 'mes (Gen, 1, 6-8), And when they were completed by the r67a-1678] ——_TeREMAN (=xODES) 7 'mystery of the middle, "firmament" is mentioned five times (Ibid). And these three light, eater, firmament, are te three grades which include in themselves all five grades, and therefore are all mentioned five times "Here isa mystery of aysteres; namely, chat in these three birth. First he isthe "seed" which is light, because it cares tht to all the organs of the body, That "seed" which is tht sheds itself abroad and becomes [1676] "water", Sas magtiine ponstatee ral pace oh she Gh whieh body, whea it his taken shape, the diffusion of the waters solidified and iscalled "firmament. This' indicated bby the words: "Let there be a firmament inthe midst of the waters" As soon as the body has hecome clearly defined and purified, the mointure which is left becomes refuse, which leads astray mankind, both male and female. Haviog indi- cated the emergence af the Aecuse, the text writes the word aeorath ("lights", Gen. 1,14) defective, the consequence Iheing the quinsy from which children suffer atthe waning of the moon, After that (13) meoroth is written in its full form, both lights being united as one. Where ? In that 'emament of heaven"; for when the moon ascends and joins that firmament, then the lights are complete and perfect, without blemish "The young man here paused wy smile, and then continued: "All this that T have said concerning the mystery of man formation through the light ofthat seed, which, being tumed int water spreads out and is formed into femament, all 'of this can be properly understood sehen referred what oes on in the body of a female, where the seed is thus fleveloped into the form of man Bu if those five grades above mentioned are the form of Man," in what place was {his form fashioned and spread out ? We cannot say it was Within the Female,? that isthe Workdto-come, beciuse no Form or likeness was fashioned until the Iters had emerged and taken shape; besides which, the World-o-come as the Vue he Dey, Hn

8ite zouan ty [1676-1680
artifice, Nor can it have been the lower Female! for tl 'eas not yet, and when the frm of Man emerged, his Female Cinered vith him #0 hie form could not have been shaped inher Where, then, was that sed portrayed and engraved in teder 19 become the form of Man ? Herein isa profound tnystery, vs that she Avchetypal Adam took shape and form 'wthout the co-operation of the Female, but a second Man 'yas engraved and formed from the sed and energy of the Fis within a female Archespal Adam took shape and bodily image out ofthe substance ofthe Futute World without the Conjunction of male and female. Certain letters materialized Svthin a measured outline, andthe mystery of Adam was formed and shaped in ther, these letters having proceeded 'ices ine in their proper onder fom the mystery of primeval ight. Only when the Female came to hin with her ornments, and they turned face to face, was a desire con- Geived whereby within the Female a bikeness of Adam was 'conceived and shaped. This was within the Female, but not to the Br damn, who-was formed within the mented ont Tine, a8 already sai A corresponding process tonk place on cant, We read: "And Adim knew his wife Ere, and she conceived and bare Cain" (Gen. 1,2). Together with Adam's 'nergy it was that which had been left of the ape clement in her tat produced Cain, Therefore of Cain's birth i doesnot say, "And fe begat" but "ate bare a son", The reazon for itstaying of Abel also, "An she asi bare ie rather Abel", 'is tha, although he was conceived of the Masculine side, yet the Accuser weakened! Adan power and energy. Now with the leer (168) hoph (of Cain: hop also meane an ape), the leticrs began to beyet. Asso as the impurity was eliminated, the letersi (of Sheth) began to come into operation, the union of the Masculine with the Feminine. 'Therefore it says "And Je begat a son in his own likeness, after his iinage, and de called hie name Sheth (Gen. ¥, 3): he, and 'not she. Then the leters reversed and combing the ale 'of Adam with the letter following che lat his name — tok eau also (but noth, because that is already found in Abel) and also the frst lever of Sheth, and thet the name evens x68] 'TERUMAH (sxoDUS) " Enoth came into being (v, 6). What is the difference between 'noch (man) and adam (which also signifies ""man") ? nosh (anash-=to be sick) indicates that he had not the fame strength as Adam; concerning which it i writen: "What is man (aos) that thow shouldst magnify. him ?" (ob v1, 17). A weakening of the body, but a strengthening. 'ofthe soul was the heritage left by Sheth to his son Enosh, '1 good heritage for his acceptance, 'The latter passed on. a like heritage to his son. 'The letters, now began again 10 reverse their order and to make straight again that hich had become erooked. 'The son of Enosh was Kenan (v. 0), (in Hebres) has the same letters as Cain, with an additional leter to sigoify that humanity was healed from, the curse of Cain, The son of Kenan was Mahalalel: the 'mem (m) was the lst letter of Adam the hé and the tamed () are from Hebel (Abel), and, as the latter was not wicked ike Gain, the leters of his name were not changed, with che 'exception of one, that isthe second (cheb), and it was altered Xo alephin Mahaalel, in order to correetany defect chat might have been left in him, And so, thus far was the world healed, land that which hid become crooked was made straight from "Enosh; ony the guilt of Adam was not healed yet; that heal- ing came only when Israel stood at Mount Sinai. But the <rookedness of Cain and Abel was made good and healed. Yet the world continued to be full of trouble and sorrow ui 'Nou came, concerning whom his father Lamech said: "This 'same shill comfort us concerning our work and the til of 'urhands because ofthe ground which the Lord hath cursed" (Ubid, v.29), The sin of Adama was not healed until the time 'when Torael stood at Mount Sinai and received the Torah, twhen the lamp and light became united together. And now, Masters, 1 may tll you that Lam from Babylon, the son of Rab Saphira, Unhappily, 1 have not been able to know my father, so T came here to the Holy Land, and fearing lest the inhabitants of this land should be lions of wisdom and -knomsedg, 1 resolved in hurnlity not to say one word con- 'cerning the Torahin the presence of anyone for two months. 'On this very day those two months have come to an end, and happy am I that to-day, too, ye fave arrived here!" °) rie zouan Tv [vias He cesed, and Joe lifted up his vice and wept: They ail hen roe ne Soni the ysmg man on the brow, Sud BR. Jon: "ened f our lot tat we were found worthy to Come thie way so that we might ten Yo words concerning the Ancient af Days frm thy south, words which unt tovday ie had not been granted oot Bear" Then they all tented thermsles sya, andthe youth sid: "Mastery Tare sear Ge latin thet 1 have Eeoagne sta fatheeinclaw urd to hi daugheer, oho ae filed ith get Because I ce not to how haw 10 ree the Grace ater tals [muse you tat vi gras hel sigficanee Of this payer determine nt to conurotate ra Fo although Teoul have bon united th er tout 3 of sy hinds yes Tid nots to decte eter er o het father about meas was imposible for me to explain faye unt (ie wo monthn vere pase' R. fore and Ry Hiya, a ell athe nesper ad his dager now all wpe together fic joys And Jove id "We pray the, a8 tho fat bsnl on i fr the Hight of day leased Seed are we th we come tha way F 'Ths ured, the youth bon 4 expotnd e them the race te reed afer mets Said he: 'One vere a) And show sak ext thee before the Lid thy God" (Deve 6), and other vere says "Thou shalt oie before ont thy Get (bat. aa 11), These verte ond be fale the te when Frac dv inthe Holy Land and appeared daly btore she Holy One in the Temple, but these dae ot an they he filled? Who can now ext and 'pice before he Lord? However, it can be doe, For when

2tea is set bfore a man he should ft rete the bene
diction, "He wo bingth fort read" Cheon) Why Aeon nly meso encase)? fis beeate fom everything apperaining to the myst sf the hidden sapernl world teeter A hidden a 6 Show that i tongs tothe unecen secret word, [684] 'eee thing moe inloed and which bongo the wala Below, hate ths leer, for example, "Who bring ont Chicmie) he hats by number the sam Is iy 36); "He tht called (ochre) forthe waters of the sea" (Amos 168] TERUMAN (ExoDUS) a ¥. 8); these are things ofthe lower world. Now, assoon, rman tecites the benediction over the bread, the Shokinah is there before he has well begun, The words, "Thou shalt eat there before the Lord", include the commandment to hold 'converse, while eating, on the words of the 'Torah, since the Holy One Himself is present, as it is written, "This is the table that ig before the Lord" (Ezek. xt, 22). And again it is writen, "Thou shalt eat there before the Lord thy God". 'And when man is privileged to ext in the presence of his 'Lon, he must show his appreciation of this privilege by siving charity to the poor, feeding them, as his Lerd in His 'bounty feeds him, And he who eats in the presence of the Hoy at the board, for greedinesisof the' 'other fied by Esau, who said to Jacab, "Let me devour (ba'itext)" (Gen. x3, 30), thai, grey. 'This characterise of the side', as itis written, "the belly of the wicked shall want (Prov: ait 25) "Thou shal eat befae the Lord thy 'God, not before the "other side". Nor ie i Biting to hold Min conversation atthe table, cept on such matters as Sppertain to the meal; the converse must be on sured mat~ ter since thereby as it wer, strength is given to he Lord, "And thou shalt reoice before the Lord thy God, namely, with the Cup of Benediction". When a man recites the benediction over this cup he must do a0 with joy, and with fn tice of sadness When he takes into his hands this eup, the Holy One is there beside him, and he must cover his head for joy, holding the cup, and saying there be a ast three persons partaking ef the meal—"Lt us bless Him of whose Fhounty we have partaken, and in whose goodness we live". "This rexponte call for a specially earnest concentration on the pare of all towards the Ancient of Ancients, for which ean His Name is not directly mentioned. "In whose goodness", and not merely "by" or "from whose goodness, that sto say, the Supernal Right Hand itself, wlle "from 'whe sooxiness" would symbolize a Tower grade which enunates fom that ight Hand, For by this "goodness was the universe constructed, and by i " & THE ZoHAR IY [1686-169 called both "goodness" and "grace" (hesed)? It is "good ress" hen if contains all within islf, and has not yet txpanded to descend below; its "grace" when it descends creature without diatnetion, the good and the 'wicked, But that there ea subtle differentiation between them {s clear from the expresion, "teuly goodness and grace shall follow me" (Ps. xx, ), And in the grace afec meals the Phrase, "and in whose goodness we live of the response ks immediately followed by the words, "Who feedeth the whole world with thy goodness . with grace"; as itis Yritten alo, "Who giveth food to all Hesh: for his wrace 'eadurth forever" (Ps cxctv, 25). He truly feeds all, the Fighteous and the unrighteous, This is called "the Blessing of the Right Hand". In the Grace after meals the "Le not refered to; and that is why the left hand doesnot assist the right band in holding the Cup of Benediction. As soon a thebenedition ofthe Right Hand has been sai, the "Land Of Life" has to be brought into contact with that Right Hand 'of Goa though our thanksgiving, so that the bounty of the Right Hand may fall upon that Land and nourish her in 'order that from er again all the world may be sustane and fed. Which is the reason why the "blessing, fer the lal 'ome next in order in the Grace ater meals. Its necestary ako to mention in it the Abrahanitie Covenant snd the gift of the Torah—"for Thy covenant which 'Thow hast scaled Jn out es and for Thy 'Torah which 'Thow hast taught ts""in order that it may be clearly shown thie both the Covenant and the Torah are sourished by "Goalness", the covenant being the support ofthat "goodness". Hence for women i snot obligatory to say the Grace after meals. This section is concluded with the words: "Wlessed art 'Thou, © Lond, or the land and forthe fod", in order tht both the lana" and the "food may be attached 40 "race". 'The and' isthe lan of life; the "food" the manvesation of 'extention of which is expressed in "prise" in the fe praise Thee, © Lord", that i, forall he signs and vonders that emanate from the side of "goodness" {s69q} Why is it thatthe Left has no part in the Grace? "eT Berkh, 30h tee the lng sem ob ioe 1694) ecnan (Exopis) % Ie is because "the other side" cannot participate in Ire food, and ifthe Left Hand tat Seventy, Were als to be roused by trig to this atibte ofthe Hely One daring thi Gene aha Nether aide? would shrtoy be reeds and he as sold his bright to or ftir Jab When we 'ssh our ands afer meas wean give hm hs portion, and if 'hebanda are unui he pets potionof the ood which the Sans Have tite So hehe ro porn vn tertore wee must not reuse the Left Hand ge all the Gree, these the Afcterraight become the poster of 3 double portion, ae blew aod ane sb, Hike fsbo: for Esau hay oll bis bight to fcr Jay nds otic fe below only anthers meting For i above. Teper eter testo tase ks Eye Ilow only: Nowy when the "Land of Life" has ben bleed fromthe Right Sideand recived tsnmushment from tiene, se fet ay x mer fr alae my, O Lad at God, up Isaet"Thy people, pos frum Thy cy, Upon Zieu the abiding le OFTHY Clory"s tc for from that steam of noarishment of the Land of Lie do both we fd the Sanciry benef since the Sanenincy belo wl Be renal through the Mey, And on Sibath when Jodge= Tent ft nor ace, and ia ones that 'Victory and Best Shou both be tele and united in Grace, we ad othe Gace after mea the payer tht befins withthe words: he plese © Lord one Guo forty us wc TE) atte rmandments', so that both Vizory and Beauty may be united ia the "our acs of David" (fey 200 that ee thay be no toubl, get ot lamentation on the day of ost And cirmaponding fo the pein "gr. pete" Which we afer inthe Amtdoh, we ty in Grace, "He who Trakes pene in hi high heavens wl bestow peace on tn WE ns oy, Wh good and doch good oral Proceeds fom the "Right side, and noting from the Ue He who recites the Grace after meals reccves the esis sto a and angie his revard Ts writen ancetnng htm who takes the Cup an rests the Benedi- tion lupe ep of ations and ell ypon the name Of the Lord" (Ps xv, 1g), What do "tations" imply?

4{HE 20H4R [1694-1608
"Salvation emanating from the Right Hand which saves fron accusers tis written: "Hisright hand saved him" (eves, 13); May thy sight hand save" Ubi x 9)? Now day broke,and they all stood up and kised the youth, Said R, Jone: "Very, this day isa day of joy, and we shall fot depart hence unt it has become a day of rejoicing and Festiity for al the village. It willbe a festival in which the Holy One, blessed be He, wil paricipate' Then they took the young womanand blessed her vith many blessings after which they tude her father prepare the house for the Festivities. And all the inhabitant ofthat wilage care tothe ind shared in the rejoicings, and they called her and made merry with them the whole day. The Joung man, too rejoiced with them in the words of the "Torah, and when they were seated atthe table he epoke on the following verse; "And tho aba make the board for the Lubernaele of shittm wood standing" (Ex. x31, 13) "These ards, he said, 'Rood round the canopy serving the Bride (Qe Sleckinah), so that within the canopy the Supetnal Spirit could dwell 'Therefore must the bride below (human tne) havea canopy ll heatiful with decorations prepared for her in order to honour the Brie above, who cores to be resent to participate in the joy ofthe bride below. For this 'eas it ib necessary thatthe eanopy shouldbe as beatiful

3pessible, and thatthe Sapernal Bride shouldbe invited 0
come and share inthe joy. Just as at every celebration of the covenant of circumcision a beautiful chait ust be prepared forthe "man of zeal" (Ehjgh the prophet), since hes present there en alo at every wedding the canopy must be bestfully decorated in honoat of the celestial Bride; for as belaw, 0 'hove! as the bride here below is Blessed with seven bene- etions, ois her prototype A woman who is being married is called "bride" unly after the seven benedictions have been Jronounced; and only then ean there be conjugal usion, A this is aceorag 10 the pater of what be above. Thee seven enedictons the Bde reeves from the Spirit above, {66} from that realm whence all blessings come, But are * The Shehioah ~All eves the fulness f Being fem the preceding Sera 1696] 'Tenuman (exopus) Bs there not, in fact, only six benedietions with which the (superna) Brae is blessed ? The lst (the seventh), however, {nthe one which confirma al the rest. Most benedictions are pronounced ever wine; why is this? Beeause wine symbolizes 'Joy: the wine which is ever guarded in the grape, 'Therefore the frst benediction of the seven—"Blessed art Thou who createst the fruit of the vine"—is connected with the mystery of wine! which produces joy both above and below. The vine? takes all and brings fort fuitin the world. 'The fist awakening of joy preceeds from the left side, is written: "His left hand under my head", mad then right hand embraces me". And that 'Tree of Life produces fruit through this avakening, Therefore this benediction 'ver the fruit of the vine i the first ofall. The second is: "Blessed art thou . .. Who hast created ail things to Thy slory" 'This contains the msery ofthe holy covenant, the 4Joy of union {takes all the blesings from the mystery of the Right Hand in order to produce frit in that vine; for first 'that influx proceeds from above by way of the organs, and is then drawn to the sign of the holy covenant, to proceed 'thence to the vine. And this is of the Right Hand, for the found only in the right sides the Left Hand rouses the Right and the Right then operates, The Leftis afterwards 'embraced in the Right and the Right in the Leftin order that all may form the mystery of Man; hence the benediction, "plessed art Thou . .. Creator of man", follows asthe thied in order, and therefore Jacob, the "middle pillar", was in the likeness of Man, The fourth benediction, "Blessed art 'Thou... who hast made man in Thine image, after Thy ness, and hast prepared unto him, out of his very self, « il fabric . "refers © the one pillar of the right thigh: 'The ffth benedietion i: "May she (Zion) who was 'elk, when her 'which means to lay she who isthe centte(ohererh, roma ikke, substance) "of the hose rejoice when her children are gathered from the four orners ofthe world, 'Ths is the mystery of the other pillar which is united with the left thigh? in order to draw "Bah *Mlhth * Teeth + Nea * ed i

6 sine 201AR 1

the children in lave from all directions toethe, thems beewoen the hess; andi hoa toy wherain ashe fhode of the Prophets (the realm of Propey), is the joy 'of Her who is the basis of the house. Why is this her joy? Because the gathering together ofthe cildcen, which isthe frat af the wll,» efleeed only bythe power ofthe Trophets 'The wath honedsion is: "0 mike there loved

1etly to rei, even as of eld 'Thou dist
This isthe isthe pillar ofthe whole universe, namely the "Righteous" The Righteous and. Righteousness are. the inseparable "peloved companions". "Thus far there are sx benedictions by which the bride is blessed. Now the seventh benediction is the synthesis of them all, and from it all the universe i Blessed, because it comprises what is abowe and what is below, it fe the epitome of the Ten creative Words, and therefore ten aspects of joy ae found in this benediction: '"Blesed art Thou .-- Who hast ereated joy and gladness, bridegroom and bide, mirth and exultaton, love and brothethood, peace and fellowship" in order thatthe bride may be the perfection of all, Blessed are the Inaelites who ave worthy 20 present below that which is above, Concern ing them i is writen: "And who is lke wmto thy. people Israel, an unique nation on the earth?" (2 Sam. ¥t, 33) 'Then they all eoiced for that whole day inthe words of the Torah, and the inkabitants of the town appointed the 'young man to be their head. On the next day R Jose and R. Hiya rove and blessed them all, and departed on thie way. As they me near to R. Simeon, he ited up his eye, and seeing them, sid: "To-day did T behold you with the yes ofthe spn, and I saw dat Ve dwelt fortwo days and a night in the Tabernacle of thit Youth, Metateon, and the 'Youth taught you ofthe supemal mysteries inthe joy of the 'Torah. Blesed are ye, my slildren ® When they had tod him all that hai happened to them, ie sid: Happy are ye, and happy is my lo, for well oT recllect the day when his father, Rab Saphra accompanied me on my way, and when "Neh Hol 6gh-r7oq)——_TenuMtan (exomus) 8

1parted from him | blessed him with this bessing—that he
'might ave a son vho should be s scholar, but not that he himself should ive to seit. Happy, my children, i your lot | CCopeeesing you iis written: "And al thy chldeen shall be taught of the Lord" (Isa 1, 13). Theres however, anther interpretation of this verse. Does God teach al the children of te Israelites the Torah ? Yes indeed, for when these hile ones lear, the Shekinah comes and lends to each of them power and energy t study; for without the help ofthe Holy 'ne the stein on these babes would be too great" R. Simeon was ane day together with R. Hiya at che gate of Lad, whena young boy appreseted them. Said Simeon: 'Weil the Holy One, blessed be He, will in afew days email the kings ofthe eath with one another, [724] in Grder that while they fight, Israel may have a period of repise" And the young boy remarked: "This cont has alteady begun, and mich ood fs being sed In the world' Said R. Hiya: "How docs this young. boy know this? Simeon replied: Prophecy a tines is lodged inthe mouths 'of clldren so that hey prophesy even more than the prophets 'of ld And the boy sid: Why do you marvel tha children fave the apis of ropicey, sing thatthe ie ckalyfOre- shatowed in the Seriptures ? Te is weiten: "And all thy 'hilden shal be taught by the Lard" And truly, when they are taught by the Lord they prophesy. OF sll peoples it is only Israel of whose children it sys that they shall taught by the Lord, theralore ost f them prophecy comes forth Hearing this, R. Sincon came up to the boy and Ksed him, saying 'T have never heard this idea tll now." Asp THOU SHALT MAKE THE BOARDS FOR THE TARE KACEE OF sHyTTIt Woon sTANOINS. OF the Seraphim also it says that they were "standing"; thus the boards of asked, Do not all the heavenly Hosts stand ? Is it not written, "And I shall give thee walks among these (angels) that stand by" (Zech. 1, 7)? "And all the hosts of heaven were standing" (x Kings watt, 16)—becase they have no joints 2 64, Heres Raab, 6;

884Ht ZOHAR TY (1700
It is indeed #o, hut the angels are sometimes called "Sera- phim', and sometines by other names, this name being Applied to them all The verse has already been interpreted its symbolic significance. It ix writen: A palm of David: The Lord és my shepherd, T shall not want (Ps. exit, 1), The pail of David" and "of David a goal is txplained, ln this psalm the Shekinah came first and rested upon the Pralmist, for, ss bas already beer remarked, a psalm of David" indicates that the first impulse proceeded from the Shekinah, But in this psalm David prays for Aourishmert, 29 that ste should have thought the iniative would have come from him, 'The fact i that the Shekinah did indeed frst urge David to sing this tymn to the King, to pray to Hie for nourishment for Her, which She needs in 'order to supply food to the whole world; and it is her will that all mankind should pray for food, for when the Holy. 'One wishes to send down to the world nourishment, She first receives it, She being the organ by which the whole world is sustained. 'Therefore, indeed, did She precede David in tis psalm, and She rested upon hira to inspire him in this prayer for ford. "The Lord i my shepherd shepherd leds his lock wo those places where there is grass in abundance, in order to provide them with whatever they need, so does the Holy One also unto Me, Here is another interpretation. There is an ancient dictum that "to provide food for humanity costs the Holy One, blessed be He, as 'reat a struggle a¢ it did to divide the Red Sea" Here are 'hwo statements, both of deep significance. On the one hand, sinee everyrhing done by the Holy One is done according 'to justice and truth, on which qualities the world is based, and as He always apportions a Jot to all according to justice, 'both to the righteous and the wicked, and all that come into the world—as it is veritten, "Yor the Lord is righteous and foveth righteousness" (Ps: x1, 7) —He finds it difficult, when. He sees so many wicked people and sinners, to supply them continually with nourishment. He deals with them not vyoe-r7ol]——_TERUMAN (#xODUS) 89 'acordingto the rigour ofthe ta, and nourishes and sustains them to the fall extent of the supecnal Grace which issues forth and descends upon all the beings of the word, and therewith He feeds ther, one and all, righteous and sunt, 'wicked and sinners, all creatures whatsoever, the beasts of the field and the fowls of the air, from the "horns of the Dutfalos to the eggs of vermin'.! There is nothing i the 'world to which His merey doesnot extend, even thosgh, on account ofthe evil works of men, this inal as dificult to ir as was the dividing ofthe Red Sen. But was thet really Aificult to Him 2 Is it act written: "He rebuketh the sea and smaketh it dry" (Nabum 1, 4)? "Te that clleth forthe wate 'of the sea and poureth them out upon the face ofthe eae (Amos ¥, 8)? Ist not trae of Him that a soon as [1708] He fs resolved to do a thing all obstacles are ab naught before "lim ? How was it that che dividing of the Red Sea way Aifculcto Him hia athe explanation. When the Iaeltes stood on the shore of the Red Sea and the Holy One was about to divide its water for them, Rahab, the angel-pringe Of Eaypt, appeared, and demanded justice from the Holy (One: He sood before Tlie and said: "Lord of the word, why dt dou desire to pnih Egypt end to divide the Red Ses for Israel ? Have nota sinned against 'Thee ?Thy ways are according to justice and truth, Those are idolers and

0are these. Those are murderer, so are these." Then as
it dificult for Him to waive justice, and had not the Holy One called to. mind Abraham's obedience in rising exely (Gen, xxi, 3) to sacrifice his only son, they would all have perished in the Red Ses, because all that night God! was ighing Israel in the wales of Justice, as-we have been 'aught thatthe expression, "so that the one came not near 'the other al the night" (Ex. x1, 0) indicates tha the super= nal angels appeared on shat night to sing hymns of praise tothe Holy One, and the Holy One ssid unto them: "The works of My hands are about to sink into the depth oft sea, and yedesire to sing unto Me hymas of praise ?" But 'amie to pe that in the morning watch the Lord looked (Thi, v.24); thats to say, He "looked" for Abrahams sake, eT, Sab verb oe ut ZOHAK IY [r7ob-1710 He "Tooked" upon Abrahum's merit, who "rose up easy in the morning" t0 accomplish the will of the Holy One, Then 'was that the waters "vent back", they fled before Israel Simianly, it hao been etated® that 'marriage unions are ab dificult for (lit, before) the Holy One as was the dividing ofthe Red Sea" Asat the dividing of the Red Sea those who stood on the one side ofthe sea were drowned, and the others 'were saved, so in marriages also there is weeping for some and singing for others; He allows one mnan to die and gives his wife to another man, and at times a had man gets a good wife. These happenings ace great mysteries, but it all con- {uems to justice, and all that the Companions have said on, this subject is quite true; a6 is also that which they have tated concerning the difference between "before" (liphne, lit. the face of) and "from before" (niliphne). These matsi- 'moni decisions are arranged by him who stands before the Holy One and ministers before Him. 'Therefore the afore- 'mentioned dictum does not. run, "hard are unions to the oly One, but "before (to the face of) the Holy One"; 'ig. ty him who is appointed over the arrangement of mar rages and over the supply of food, since the power is not bovis merely cheadmiseatorand under author] [Now King David transmitted his prayer concerning nourish= mento the realm above, since there the supply never ceases. "Therefore he said: "The Loed is my shepherd, 1 shall not vant', Which was as much as to say, "my supply of nourih- 'ment cannot al since tissues from that stream which comes cout ef Eden and which never ceases to Row". Hence itis, "witten, "a ppalm of David, because the Shekinah gave him the impenss to pray and to praise, When that region receives nourshment from aboxe, all those supernal beings. who 'sanctify their Lord ae thrilled and raise theie wisigs when the 'Shekinah appears with that food, in order that hey may not look upon Her. 'There are three battalions of them, 'The first 'peochim "Holy f" and then call to the-second while they 'aise their wing; and the second proclaim "Holy" and call to the third while raising their wings; and at last they. all 'ike their wings and ery together: "Holy is the Lord. of Gb Ley Res aa] 'taxbwan (exonus) o Ihoets, the whole earth is full of his glory" (Isa. vt, 3). So they are all joined to one another, and dovetail into one nother, just as the boards of the Tabernacle were "bound {6 ite another" (Ex. 2a, 17). The boards stood ever 'upright and did not bend, just as the angels, the * 'ones, who, having no joints, never bend. As the boards had two holders which united one board with the next, 30 is 'one angel joined tothe other: each one takes his own and his 'neighbour's wing, and so enfolded within each other they stand closely united. Of the Torah the same is true: the students both teach and learn from one another in perfect reciprocity, We read next: "He maketh me to lie down jn. pastures of tender green; he leadeth me beside the waters of rest; he quickeneth my soul", "Pastures of tender green" are those which lie round the supernal springs, fom Whence all nourishment emanates. These pastures are alo called "the pastures of Jacob" (Lam. tt 2), and are called green pastures" in contrast to these pastures which le outside—"the pastures of the desert (Joel tt, 22). It might be said: Init not written, "Let the earth bring forth tender (green) grase™ (Gen, 1,11), showing that "green" is applied also to what is below ? The fact i tat this "green of earth emanates from thote "pastures" above, germinating ard fourishing through the life-giving energy supplied them from bore. "He leadeth me beside the waters of rest." These "waters of rest" are those which come forth from that region which proceeds from Eden. "He quickeneth my soul', namely David's soul, which he desired to bring into contact withthe sphere of his own grade whence itemanated. In these "ates of rest" the righteous wil find rest in the world 10 come, a8 it is written: "And the Lord shall give thee rest constantly... nd thou shalt be ikea watered garden, ard like spring oF water, whose waters fil nov" (Ist Lvth, 12) AND THOU S4ALT MAKE FIFTY ChASRS OF BRASS. I. Eleazar and B. Abba were siting together one evening, and when it grew dusk they went into garden by the Lake of Tiberias. As they were going they saw two stars sh to- 'wards one another from diferent pits in the sky, mee,

4THE ZOHAR IY [pba
fof the comet actually passes over them, whereby they are 'enabled to renew their colour [1724] and their energy accord- Ing 0 their need. 'Thie rust be enue, since it i similarly indicated in the Book of King Solomon, in regard to the scence of precious stones, that when these stones are denied the light and sparkle of certain stars, their development is retarded and they never reach their full perfection. And the Hily One, blessed he He, has ordered all things so that the 'world may he perfected and beautiied, and accordingly it is writen that the stars are "to give light upon earth" ), in all the things which the world needs for its perfection. "Ti written "And thou shale make fy clasps of brass and again i¢saya, "And thou shalt make ffty clasps of gold" (Ex. x1, 6), and we have been taught thit he who never sav tee chaps in the Tabernacle fas not seen the fight of the stars in heaven, for inappearance and clout they reminded all who Tooked upon them of the stars. Now there are stars in the heavens which have emerged from that firmament to 'which all the stars are atached. In that frmarnent there are fone hundred laticed windows, some on the east and some fn the south side of the Brmament. At each window there isone star. And when the sun passes by these windows and latices in the firmament he sends out flashing rays, and the stars catch up these rays and are coloured by thei. Some fake on the red of bras, some the yellow of gold; and for this reason some stars ahine with a red, and some with 2 yellow gleam. 'The windows are divided into fies, and, ab 'we have sai, in each one isa star. 'The windows in the eat catch the yellow rays, while those in the south eatch che red 'The stars which shine by night mingle with those that pro. ceed from that firmament and they sparkle and shine, ruling 'ver the elements ofthis world, some over bras, some over elo god and these clements increase and develop thresh the power of the stay 'These stars rule forthe twenty=fe and half points ofthe night, which are in the division of an hour. 'Those stars. which ate appointed over brass are red, and they both shine and sparkle. When they shall have «fused their light tree times towards the eas, oF five, 'TeRUMAH (ExoDUs) 95 + then the kings ofthe Gentiles wil rise against the east, and from that regional gold and riches wil disap~ pear When they spable, one, two, four, six, one after another, then fear and trembling will sete upon that region, When the rays will trike and subside, then strike and sub- side again, wars wll ars in the world on that side, for there will be a vibration and stiring before the Holy One in conection with those angel-princes who have charge over the nations of the world. And so i will beon the other side also, Therefore Tsay, "Blessed be the name of God for ever and ever: for wisdom and might are his, And He changeth the simes and the seasons" (Dan. 1,20, 21) All things are in His hands, and He has liberated His holy people from the power and dominion ofthe tars and planets; fr they have become objects of worship for the nations, but Jacob has no orton sin them, because he belongs to' Him who i the Creator of all things. "There is 1 firmament high above all these frmaments, Ihidden, concealed, and the seal of the 'Tabernacle reigns 'er that firmament, which is called "Hall of the Taber- hacle". 'There all those windows are to be found, on this bide and on that, and it holds all the arrangements of the "Tabernacle. Six of the windows are grester than all the others, and one, which ix concealed, rules aver ther all. One fof these seven is called "the window of light, and into it the star which the wise call Yad (hand) enters, which "hand" stretches oat to the domain of the tribe of Judah. This does 'ot mean that that tribe has any part init since the tribes Gf Teael are not under the dominion of the stars, end the tribe of Judah rules over that star, and not the stat over it But when members of this tribe became eoerupted in their ways and turned away from the Holy One, then they began to divine their fate by contact with that window and the star that diel ini, saving' "Ics the hond that conquers all the naions"; for concerning Judal ic is writen, "Thine 'rand shall be in the neck of thine enemies" (Gen, xt2x, 8), and they followed the sar and worshipped it. Concerning 'which i i written: "And Judah did that which was evil in the sight of the Lord" (x Kings x 22), When that star

96'THE ZOWAR 1 [ryae-ayab
'comes out it stretches out a band with five rays, which are five fingers, which shine and sparkle in that window. [1728] Soreerers and astrologers are in fear and awe of this region, for when this star reigns they become confised and their predictions come to naught. Ie may be asked, If that firma: 'ent is hidden, how is it that they have knowledge concern- ing this star ? The answer is that they have an outward sign fram which they know when it isin the ascendant, and they fear it, and at such petiods their incantations do not succeed. 'Thus it is that there have been times when people were Jacky in connection with this star, and times again when they 'came to grief over it. For this reason the number of astrolo- gers and sorcerer decreases in the world, because they be- fone bewiklered when their incantations and predictions fail, Bur the ancient astrologers knew ofthat str, and studied the outward sign which was disclosed fo then. "The second window is called "the window of the claw", because it has the form of a caw, and the star which enters into itis known to the wise as "Viper", since when this star reigns severe judgement prevails. It has a head like a viper lying in waits From that window sc hundred. thousand myriads of spirits proceed, which spirits rule over the toe and finger nails of men when the nail-parings are thrown away instead of being burnt, for these nail-parings are used hhy the sorceress for their divinatione, All those wha throw away their nal-parings, or we them for witchcraft while this star isin the ascendant, cause death, and increase the power of sorcery, "The third window is called "Breastplate", A star enters into it, called "Bright Light". 'This is the one whose rays 'watch over every spirit, and rest, redemption, and goodness are in it, with no trace of the accusing element or severity. 'When itis in the ascendant alli repose andl light, for peace, satisfaction and harmony prevail throughout the world, The fourth window is called "Chalice", andthe star which enters into it is called by the wise "Clister of eypress flowers", because it comes out like a cluster (eshkol) and spreads its rays in the form of the grapes. It awakens mercy in the world; it removes evil far off and brings the good rp] 'TERUMAH (sxoDUS) 7 'ear, Much procreation takes place i the word at this time. Men donot object ts helping one anather when required. "The fifth window is that which is called "Cister" because the star which enters i always "draws" lke bucket and is never at rest: the wite of heart can never discover its real tute since it aever remain all. They, therefore, only wit great dficuly examine it and come to some cimclanon aout it 'The sith window is called Naghe (Gt, brighmess), and a star enters into it called Gazror, because when it reigns over the world it iva sign of judgement, which revels itself fn many severe decrees (ge2erofh) and many punishments, Every day new decees of evil are enacted against the world, and en before these have been completely eared out other Fresh ones are enacted. Inthe present dispensation this star isnot often in the ascendant, tut when the days of the 'Messiah will raw nigh i will dominate the word, and asa consequence noxious beasts and diseases will age in the 'world, evil haps ill constantly be enevsed, and Israel will bein great tibulaion. But when they are thus oppressed in the darkness of exile the Holy One will eause the day to break for them "and the Kingdom and dominion, and the vcatness of the Kingdom . shall be given to the people fhe saints of the most High' (Dan. xn, 27) and the reign oF the heathen nations will be terminated and seal shal fuk over them, and there will be fulfilment of the words, "Moreover the light of the moon shall be asthe fight of the sun" (Isa x04, 26), and then yill this cause the seventh 'window to open te the whole world, whose stati the "Star ff Jacob, concersing which Bslsam said: "There shall 'ome a star out of Jacob" (Num. stv, 17). This star wil 'shine for forty days and forty nights, ad when the Messish 'shal be reveled and all the nations ofthe work shall gather azcund him, then will the verse of Scripture be fulfilled 'which says: "And in that day the root of Jesse which stands Toran ensign of the peoples, to it shal the Gentiles seek: and his est shall be glrious" (Is. x, 10) Simeon quote here the vers: ht none saith, Where is God (Blaha) my maker who giveth songs in the night?"

8Tite ZOHAR IV [rabagya
(Job xnav, 1). Siid he: "The name "Eloha" here refers to Her who sings perpetual hymns of praise tothe "King whose ithe peace, who i ike a lamp that never cones to receive the light of supceme joy from ee Fults [73a] of His joy. Hence, "Who girth songs in the night." All those stars Which shine in heaven do sing and praise the Hly One, Dressed be He, all the time that they are visible inthe sky, 'And the angels shove sing the praises of their Lord in successive watches of the night. By night various sides are {exe in different ways. At the beginning ofthe night, when darkness falls, all the evil spirits and powers scatter abroad and roam about the world, and the "other side" sets forth "nd inquires the way to the King from all the holy sides. As 'oon asthe others' is roused to this etvity here below, all human beings experience a foreste of death ia the midst i thelr sleep, Ax soon 38 the impere power separates itself from the realm akove and descends 10 bepin sts rule here 'below, three groups of angels are formed who praise the Holy One in three night watches, ene following another, a8 the Companions have pointed out. But whilt these sing lymns of praise w the Hely One, the "other side", a5 we 'have eaid, rooms abut here below even into the untermont parts of the earth. Until the "other side" has thus departed from the upper sphere, the angels of Hight eannot unite themselves with their Lord, 'This is-@ mystery comprehen- 'able only to the wise. The angels above and the Lracites 'elow both press upon the "other side" in order vo oust it "The superna angels, when they desire to be united with theie Lord, cannot acomplish this Until the "other side" has tien expelled from the higher realns, What, then, do these crlestial beings lo ? Sixty myriads of holy anges descend on tothe earth and bring sleep to all the children thereof, 'Through thie sleep they give this werld to the "otherside™ save only in the Land of Israel, where it has no away As soon, thereire, as it has left the angels they ascend before {cir Lord, and hegin to sing praises. Similarly, Ise here below cannot unite themselves wih their Lord until they Ihave pushed the "other side" away from them, by giving it 'ts due to keep it occupied, 'Then they, t00, appreach the 1730-1738] TeRUMAM (ExoDUS) 9 Holy One, blessed be He, and thus the Accuser is finaly found nether above nor below. It might be asked, 'That there an accusation below is exsy to" understand, but what accusation can there be above ? The truth is thatthe holy 'picts. cannot approach their Lord until the spirit of im- purity has been banished from their midst, for holiness. can rot he mised with impurity, any more than the Traci can be mingled with the heathen nations, Thus both regions, the celetial and the terrestrial, mut expel the powers of lunholiness before their inhabitants ean approach and praise with joy and delight their Holy King. Therefor, when night falls and the holy supernal angels marshal themelves 0 approach Hin, they firs thrust out and banish the evil power. Aking once had certain very precious stones which he kept locked away ina separate box his palace. This king, in his wisdom, in order to keep prying eyes away from the casket, took a dangerous serpent and wound it round the box, thus effectually preventing anyone from stretching out his hand towards it. Bue the hing had a great friend, and to hiew he said: "Whenever thou desires to examine my gems, drave nigh without fear and do such and such a thing to the ser- Dent and he will be rendered armless; then thou wilt be able to open the box and enjy the sight ofits contents," In like fashion she Holy One set about the inmost chamber of His Presence a serpent, the "other side". Now when the holy seraphie beings draw nigh with intent to enter the sphere of holiness, they come upon that serpent and are afr leat they be defiled here. may be asked: Since all angels are formed of fire, and fire cannot receive impurity, Why are thes afraid ?'The answer is indicated by the verse: "Fle maketh his angels spirits, his ministers a aming fre" (Ps. ctv, 4) The first of these categories ate those angels that stand outside while the secondare those that stand within the innermost cccle. Now those who encounter the serpent are "spirits", and that serpent a spirit also, The spirit of impurity'dloes not mingle (1730] with the spirit of holiness, and therefore those angels that are called spirits" cannot 'eter into the Holy Presence because of that spirit of im- purity, 'Those angels, howeves, which are within are "fre",

100'THE ZOMAR IV L736
and that supemal holy fire ejects the impurity so that it 'eannot enter into the innermost place, 'Thus all combine to push out the impure power and prevent it from mingling 'with them; and, as we have said, the celestials can only begin ta praise the Holy One sfter they have banished the "orher side" from the heavenly courts. 'Now, as we have said, the three watches of the night correspond to the hosts of angels when they divide them- Selves into three groups in order to sing praises to the Holy 'One, 'Therefore the conductor of them all is the "harp of Davia for this never ceases to play, but constantly emits hymns of thanksgiving and praise before the Supernal King, and concerning this it is written: "Who giveth songs in the fight" Buc how, it may be asked, can this be ? You said that at the beginning of the night all the evil powers and sprits arise and wander over the face ofthe earth, and we have been taught that these all emerge from the side of the North; and 'you have said further that when the north wind awakens at 'midnight, those evil spirits and powers gather together from all the diverse parts of the earth in which they have been roaming and enter into a cavern in the Ocean, fut, if that is the case, how can thets ceil parts soar about in the side of the South a the beginning ofthe night, for then the Scuth wind res ? The answer, however, is that if it were not for the South, which keeps the evil power at bay and. finally trusts it away, that spirit of impurity would wipe out the Whole world and none could withstand it, Rut when that "other sid' is roused itis only inthe West, whieh side rules at the beginning of the night, at whieh time the whole world i sunk in sleep. Therefore the Holy One prepared a healing medicine for the world in the way we have said, Blessed are the Lsrasites in this world and in the world to come, bectuse the Holy One, blessed be He, his chosen them above all the other nttons of the world" R. Elazar and R, Abba entered the house and rested awhile. At midnight they got up to study the Torah, R. Abba: 'Verily, now is the time of the Holy One's favour, since we have often remarked that at the moment of midnight the Holy One, blessed be He, goex in unto the righteous i a7yb174@)—_reRvman (txoous) tor the Garden of Elen to have joyous fellowship with them. Blessed is he who is occupied vith the study of the Torah 'at this time." R, Eleazar asked: 'What ia the manner ofthis {joyous fellowship ? and continued, answering himself: 'At 'midnight the Holy One ie rowed in the love of the Left 'Hand tnvards the Community nf Irae; for the arousing of love proceeds only from the Left Hand, 'The Community of Israd, however, has no gift through which to.appreach the King, nor any excellent worth in herself; only when He Dbeholds the spirits of the righteous, crowned with many good works and with many acts of righteousness accim- plished during the preceding diy, He is more pleased with 'them than with all the savour of the sacrifices which the Israelites offer, Then alight breks forth, and al the tees of the Garden of Eden. begin to sing, and the righteous are 'rowned there with all the joysof the world to come. And 'when a man wakes at that time tostudy the Torah, he parii- the joy of the righteous in the Garden of Eden. 'A Divine Nameengravedinthirty-two lettersis then wrought nto a garland for them, this being one of the mysteries of the righteous," TR. Eleasar thea began to discourse on the verve: alle: lia [ei gice thanks unto the Lard with my whole hear, the council of the upright, and inthe congregation (Ps, Xt), 'Said es "Hallelujah" is, as has already been truly pointed 'out by the Companions, the most excellent of all the ten 'expressions of praise! used by David, since it embraces in 'one single word the Divine Name and the ell to praise, and inaddivon that Name which i contains (Ja) is the epitome 'of the highest Holy Name. "I wil give thanks unto the Lord with my whole heart (bad)." Wherever King David com- 'posed an alphabetical[.74a] Psln asin thiscas, he intended tw indicate the mystery of the twenty-two engraved leters 'of the Hebrew alphabet, which issue forth in the tracing of 'thiny-two paths. There are letters which emanate from the 'mystery of the supernal World, and there are others which 'Henkin, Hale paper, song, pt, ready. azo, lowed, banks Halak CE Mia Tet, The eiy-e00 pub of the amend Wao

102crue Z0HAR TY Lense
are formed on a smaller pattern, In this psalm we have the 'mystery of the alphabet which the upper world gives to the ower, Thus, in 'T will give thanks to the Lord with my 'whole heart", the word lebab (heart) alludes to two hearts, the 'and the evil inclination, both of which dwell in man for one must thank the Holy One forall things, not only with one's pood, but also with ones evil inclination, For from the side of the good inclinatios good comes to man, «0 he 'has to ive thanks to Him who is good and who does good. From the evil inclination, again, comes seduction, and one 'must needs thank and praise the Holy One for all that comes {to him, whether it be from one side oF from the other. "In the cuuneil (mystery) of the upright and in the congre- ston." "In the mystery (od) ofthe upright" isan allsion 'to the supemal holy angels who know and comprehend the mystery of the Holy One and are. part thereof; "the eongre- "gation" eefers to the children of Isael when they congregate {ivtenato give thanks to the Holy One, blessed be He, 'Thus fone has always to praise the Lord, for evil as for good, and to proclaim His wondrous deeds unto all men, for when these 'wonders are thus proclaimed, and His goodness, wisdomand 'majesty are lauded all Hie creatures, then He is teuly gorified in the world. Concerning this itis written "and Tshall be magnified and sanctified" (Eek, xxwvtt,33)2 'R, Judah, commenting on the words, "Let the shoe sol (neshamal) praise the Lora" (Ps ct, 6), sai 'We have been 'aught that all souls emanate fram one holy Body, and ani- 'mate human beings. From what place (in the Body) do they came'? From the place which is called "Jah" "And what isthe nature of that region ?' Said R. Judah: 'Te is writen, "How manifold are thy works, O Lord In wisdom hast thou 'made them al!" (bid, ex, 24) for, a8 we have lear, in that \isdor, the spring of which diides into thirty-two rivers all 'things tha are, both above and below, were completed; itis called te "Holy Spirit, containing av it does al others that av.' Said R. Isaac: 'When R. Simeon reflected on this subject, his eyes fled with tears and he said: All the treas- 'ies of the Superal King are disclosed by means of one key, AL Yodan 14a TERUMAN (#KODUS) 103 'hich reveals in seeret chambers superna tracings. Who can commprehend what i hidden in the spring of wisdom ? Moses revealed it not on the day whereon he made known other 'deep mysteries, although all things were revealed through him, save only in the hour when the Hoty One, blessed be He, desired to reccive him into the holy Council above, and "am a huridred and twenty years old to-d I 2). On that very day the span of his days was completed and the time of his entrance into that reyion vas arrived, a8 is 'written: "Behold, thy days have come near that thow must hie (bid 14): "eae being meant Iiterally. For Moses id sot die, But is it nor written, "And Moses died there"? "The truth ig, however, that although the departure of the rightcous is always designated "death", this is only in reference to us. For over him who has attained completeness and is model of hoy faith, death has no power, and 60 he 'does not in faet, die. 'This was, for instance, the ease with Jacob, in whom 'was the completeness of Faith, as may be 'confirmed from the words: "ty name shall not be caled Any more Jacob, but Tara! shall be thy name" (Gen. x, 40); Moral" means the ompleson of all, an it iy writen, 'And thou, O my servant Jacob, fear tot, neither be dis. rayed, O Trae, for lo, Iwill sive thee from afar, and thy 'eed frm the land of their captivity..." (Jer. 3%, 10)" , Judah derived the fact of Isa!'s completeness from the swords" for T-am with thee" (Ibi). Happy', he said, 'was that his Lord spoke to him inthis wise e does not or thou art with Me", but 'for 1 am with thee' — that is f0 say, his Master came to unite His lot with His servanvs, and o dwell wth him.' R. Simeon sid 'Ie was well 'aid by R, Abba that the vers, and Jacob shall return and 'shall be in rest, and be quiet, and none shall make him afraid (Ibid. 11), signifies that Jacob shall return to be called by another name, a8 itis writen: "Thy name shall 'more be called Jacob, but Israel." There i, however, also nother interpretation, as follows: "and Jacob shall return" namely, to the place whence he vexs taken} "and be in rest"—vhile inthis world; "and be quiet"—in the world co

104rue 20mAR TY (rpseaze
come; "and none shall make him afraid—not even the Angel of Death. So we see that all perfection was in him." Said R. Isaac: "The Companions have proved the last point jn another way, viz, fom the words "and thy aeed (shall, 'etura) from the land of theie captivity"; just as his seed is alive, so also he alive. [3748] ALL BASS THOUGH FROM END TO END. R. Judah There quoted the verse, "Blesed art thou, O land, when thy king isthe son of nobles, and thy princes eatin due time'™ (Becl. x, 17). 'What', he suid, 'precedes this? "Woe to hee, © land, when thy king is 4 child, and thy princes eat in the morning'. Said he: "Woe unto mankind that they neglect the worship of their Lord, though He perpetually lavishes tupon therm His providental care, setting before them the precious treasure of the Torah, which they neglect. 'There fre, as ve have learnt, three cardinal duties which a man rust fulfil towards his son, namely, circumcision, redemption of the first-born, and the finding ofa wife; and all three God el; circumeision, as it is written, "And the cise thy heart" (Det. xxx, 6): redempior anit iswritten, "And the Lord thy God hath redeemed t (Deut, xv, 15); the finding of a wife, as itis written, "He 'created them male and female, and God blessed them and US a a eae |. Moreover, he carried his children on his. wings (a a 4)! Seid Jose: "Al theae benefits which Ho geve tanto Israel were great, but the Torah is the greatest ofall. For theres nothing which so ennobles aman, either inthis 'world orin the world ro come, asthe Torah, concerning which itis written, "By me kings reign, and princes decree jusice"" (Prov. vit, 19) 'We are told that when Rab Huna went to Palestine he found the students there discoursing on the verse, "And T Will punish Bel in Babylon, ané I will bring forth out of his mouth that which he had swallowed up, and the nations shall not flow together any more unto him' (Jer. 14, 44) 'They paid no attention to Rab Huna, a he was not known to 1748] 'Tenwaan (:xopus) 105 'them, being till young. When he entered the house of study, the found the students somewhat puzzled by the fact that Bel is givenas the name of Nebuchadnezzar's god, whereas else- Where we read, "But atthe last Daniel eame in before me, 'whose name wae Heltehaazar, as the mame of my gpd" (Dan. 1, 5); and also, a to the exact meaning ofthe words, ing out of his mouth that which he hath swallowed 'Rab Huna thereupon stood up between the pillars and 'Were Tin my own place L would interpret this vere." ut they took no notice of him. He stood up a second time and made the same remark. Then R. Judai bar Rab came to him and gave him a sexe befow him, saying: 'Speak, my son, for of the words of the Torah it says, "She (wisdom) rieth in the chet place of concourse" (Prov. 1,21)" Then Rab Huna began thus; 'We have been taught that in early times, before Jacob appeared, illness was unknown, and 'mankind were perfectly healthy until their time came, when they pissed away without any previous sickness. When Jacob came he prayed to God, saying: "Lord of the world! 'May it please thee to grant that a man should fist fal il for to or three days, and then he gathered unto his people, in order that he may 3» to pt ia hose in order and repent of his sins." The Holy One replied: "It shall be s0, snd thou shalt be the pledge andthe sig thereof." Therefore ft is writen concerning him, "And it came to pass after these things, that Joseph was told, Behold, thy father is sick" (Gen. xuvi, 1)—this being something new in the World. From the death of Jacsb until the time of King Hezekiah, no man ever recovered from an illness, but of Hezekiah' itis written, "In those days was Hezekiah sick 'unto death" (aa. xxxtut, 1), and later, "then Hezebiah turned his face toward the wall and prayed unto the Lord" (6-2). He ssid unto Him: *Mayit be Thy pleasure that men should be enabled to recover from their maladies, s0 that they may praise 'Thy Name and acknowledge Thee and carn 'unto Thee with perfect repentance, and shus be found worthy before Thee." And the Holy One replied: "'So be it! And thou shalt be the frst sign thereof." So Hezckiah experienced something which no human beinghad previously experienced,

16THE ZoHAR IY Lexgbryse
concerning which it is written: "The writing of Hezekiah King of Judah, and he had been sick, and was recovered of his sickness" (lid, v.9)- Weare also told that on that day the sun went Backward ten degrees, Merodach Baladan ased to dine atthe fourth bour (of the afternoon), having got Up at the ninth hour. When he awoke on that day, he saw the 'un sill sanding atthe fourth hour ! In great wrath he eried fut ty his attendants, saying: "What is this conspiracy that ye have devised to kill me by starvation?" "How, [1759] Inaster? they inquired. "Have ye not let me slep for the space of a day and the thied part ofa day 2" said he. "Not 201!" they replied. "What has happened i that the God of Flerekiah hos performed two riracles this day: He has healed Hezekiah and brought back the aun unto this hou." 'Then sid the King: "ls thee in the whole world a grester god than mine ?" They replied: "Yea, the God of Hezekiah." 'The King rose from his theene, and wrote: "Peace be to Hezekiah the Ring of Judah, peave be to his God, and peace be to Jerusalem, the holy ity." Presently he again rose up form bis throne, and cetring three steps as theugh in-a hig's presence, wrote: "Peace he to the great God in Jerusalem, peace be to Hezekiah the King of Judah, and peace be 10 holy ety." Then the Holy One spake to him Phow hast stepped ack in my honour three paces, Hy thy ie three ante kings who shall rile over the 'hole world ill descend from thee !" And 10 it was. 'The first was Nebuchadnezzar. Of him Daniel says: Thou art this head of god, and after the shall arte anther kingdom inferior to thee, and another third kingdom of brass which shall bear rule over all the earth" (Da. 11, 38, 39)- And it Says further: "Nebuchadnezze the hing made old, whose height was three score cubits, and thereof six cubits" (bid. mt 1) Said Nebuchadnezzar: image which I saw in my dream had a head of gold on a body of silver, but I want to make an image all of gold and a golden crown of its head." And so we are told that on that day Nebuchadnezzar summoned all nations, peoples, and tongues, in order that they might worship that image, and. he took one ofthe vesels ofthe Sanetwary on which the Holy Name 1758) 'TeRoMAN (ExoDUS) 107 'was engraved and put it into the mouth ofthat image. 'Then hhe spoke boastful words until Daniel appeared. and came loge t0 the image, and said: "Tam an ambassidor of the highest Lond He has decreed though me that thu shouldst depart from here I" and uttered the Holy Name. Immediately the vessel departed and the image fell and broke in pieces 'This, then, isthe meaning of the words: "I will bring out of Iki mouth that which he hath swallowed up, and the butions shall not flow together any more unto him." * Phen R. Judah stood up and kissed young Rab Huna on his hea, and said: 'Had T not drain thee near to me, T should noe have dis. covered thy visdam.' From that time the students treated 'him with great respect. "essed art thou, O land, when thy king isthe son of snbles, and thy princes eatin duetime." R, Jose applied this 'verse to Moses wien he brought out feral from Eaypt-and rade them a free people, for then they, the "iprinces", ate the Passover in due season (Ex. x1, 12). Said R. Simeon ben Yobsi: "Have T not said that all the words of King Selomon are found within the holy 'Temp 'enoterie significance) ? What you have said far ax it goes, and the application to Moses is quite feasible, but this particular verse soars ito higher teaches, and is in the holy Temple "Blessed art thou, O land, when thy king isthe 20m of nobles." "Land" (errs), designation, refers to the earth (re), as i is written: "Fle 'art down From heaven unto the earth the beauty of Tora" (Lam. 1 1) "This "earth" is one of the mysteries which are fond within the owns ofthe Holy King, for "On the day when the Lord God made earth and heaven' (Gen, tt, 4). An this "earth derives alls rouriahment from the holy perfection called "heaven" And when the Holy One resolved to destroy His house and the Holy Land below, He first removed the "Holy Land' which is above— the celestial prototype—and east i doven from that grade where it had formerly imbibed nourishment fram the holy Heaven, and then He caused the lind below tobe devastated: first He "east down from heaven the earth", and then "He remembered not His footsioo!" (Ibid). For there is a

108'THE ZonAR 1¥ a7s0-1756
diceum concerning the Holy One's ways: "When He resolves to judge the world, He fist executes judgement above, and then thete follows the judgement below." First "the Lord 'hall pubis the host of heaven in heaven", and then "the tings of the earth upon the earth" (of. Is, xxiv, 21)! Said R, Simeon: 'Blessed art thou, © Land (earth, that thy ing is fee (Ben borin), and nourishes thee in plenty without fear of imerference from the "other one" (Severity, all being nourished by that Supernal King, "And thy princes cat indie time, thin "time" being chat of which ti written: "Sn time it shal be aid of Jacob and of Toracl, What hath 'God wrought (Num. xt, 23), "Woe 10 thee, © land (cart), when chy hing i a chil, a the prophet threatened Tarel with the words, "And I wil give children to be thir prince (Isat, 4); for, indeed, woe unto the earth when ie imisbes nourishment from the Left Side, the attribute of Severty, which is the symbolism of the words "and thy princes eat in the morning", that is, have to imbibe the 'apo of that carly Bachna [1758] which regis before the Light breaks and banishes all other rulers by the fe- splendence ofits own majestic glory." R, Simeon, we are told, explained thus the woeds, "And themida ba in the midst ofthe boards shall pus from one he sid signifies other fot aay, "dwelling io a tent", but "dwelling in tents", which denotes that he unied the two "tents" [of Severity and Merey), The same impication may be found here! "The mide bar in the midst ofthe boards shall pass from one end tothe other, uniting them. Jacob was perfet in cepard to both sides, the Holy Ancient and the Micoprosopus, and also to the supemal Grace and the superal Poser, harmonizing the two," R. Simeon said further: 'I peresive that Wisdom ('Hoknah) ithe totality ofall the aly Sefroth, and that superal Grace (lsed) emanates from Wisdom and ovr (Gedural), which sth prompter of severe judgement, from Understanding (Bind. Jacob harmonized both sides: 1756) 'TeRvmant (exovts) 109 the Fathers (Abraham and Isaac) sigpfied the totality of all, and Jacob signifed the union of the Fathers. We have leat that Wisdom beat against the stones of the thirty-two Paths! and eaused the wind to gather many waters lac one place. Then fifty gates of understanding were opened. From the Paths emanated ten luminous emwns, and there were Jefe twenty-two Paths. The wind whirled down chose Paths and fifty Gates of Understanding were opened, and the twenty-two letters were engraved upon fifty gates of the Jubilee and were crowned with the serenty-ro letters of the Holy Name 'These opened out sideways in their turn and were crovned vith the twenty-two ovens of Compassion 'which are contained in the Ancient of Days, who bestows Fighe upon then, to each according to its place, Fifty en- saved letters aso were erovened with forty-two supernl letters of the Holy Name, by which heaven and earth were created. And eight gates were opened, which are the eight ifcations of Mercy, as its written: "Phe Lord, the Lord ete. (Ex. xx¥, 6-7), which 'emanate from the Holy Ancient and proceed to the Micro- 'prosopus, and they unite with those holy erowns, Supernal 'Wisdom and Understanding, taking Supernal Grace from the ane side and Judgement or Power ftom the other. Then 'eame the mest of Jacob and synthetized both and made them one, for he signifies supernal harmony." R. Simeon added, s0 we are told, that on that account Jacob was called Israel, because "Jacob" symbolizes that which is below, "Marae that which is above; "Jacob" betokens incomplete- ness, "laracl" i the completion of all, Said R, Judah: 'When Wisdom began to cause the shaping of Crowns? with which Crown did it commence ? With that which is called "Understanding" (Binal), for in Understanding all is contained and therefore Afty gates are opencd in ite 'name, and thus it i found that all the letters and all the crowns are engraved in Wisdom, 'Therefore it is written "*Thow hast made them all in Wisdom" (PS. c1¥, 24). It is 'writen: "Who bath measured the water in the hollow of his "i theten Safad theswenty-swsetes ofthe Here asta Seer Verh "ie. Seth,

0THe zomAR IY [r7sb-1760.
hhand, and meted out heaven with the span, and compre- ended the dust ofthe earth in a measure, and weighed the mountains in scales, and the hills ina balance 2" (Isa, xt, 12). "The water" here symbolizes "Understanding". R. Elearar referred it to "Grace, whereupon R. Simeon said to hit "The two views are' equivalent. "Heaven" symbolizes "Beauty" (Difereth), and "dust" refers to "Power" (Geburah). "Moustains" refers t0 the other crowns which are called "Mountiins of pure balsam", and "hill alludes to somewhat lower chariots." [1764] Said R. Eleacar: 'It 'would seem that Jacob emanated from the region of severe Jodgement, for Isc laid hold on this attribute as his por- too." Said R, Simeon to him: "But was this the only grade ? Isaac emanated from Grace, surely, and so did all the Fathers. In fact, Judgement proceeds from Merey, and Mercy from Judgement. Abraham inherited Merey, and Isaac proceeded 'therefrom, but sith the aura of Judgement about him: and Jacob in turn issued in Merey from the midst of Judgement. So one quality emanates from another, exch imbibes from 'each, and finally its made manifest that all are one; anc all depend on One, and the One isal inal. Blessed be Hs Name for ever and ever.' Said R. Elessar: 'It is evident that there can be no perfection except the one aspect be joined to the other anda third hold them together to harmonize and Commplete them, like Jacob in relation to Abraham and Isaac "That is why its written: "And the middle bar in the midst of the boards shall be fastening from one end to the other." We have been taught that all this differentiation of the Divine Personality is from our side and relative t our know= ledge, and that, above, all ix one, all is set in one balance, lunvarying and eternal, as itis written: "T the Lord change not" (Mal. ti, 6)! Said R. Judah: 'All the heavenly lights are illumined from ane and depend an one, ancl all the lights there form only one Light, and desire never to he separated, and he who docs separate them in his mind is as though he separated himself from life eternal' Said R. Isaac: "Tt is nd I will give youths to be their princes, and babes shall sule over thera' (Isa, a1, 4), 'This 3 an allusion to the wards, "And thou shalt make two cherubims of gold" 7b) 'TeRuMAH (exopUs) uu (Es 8) Ts ao writen: The ah af te Lad hich dvelleth between the cherubies"(t Sam, 1, 4); and itis writen, "And he rode upon a cherub (a Samy). When He dhells in completencis, He "dwelleth between cherubims", but when the King is not established on His "Throne, He "ides" on "one cherub, Said R. Jose: "Woe into the World when one cherub turns away Mia face ftom the other, for it is written, "And thet faces shal ook one to another" (Ex. x8, 20); only then is there harmony in the world Said. Isaac: "We have been taught that the words, "The nakedness of thy father, oF the nakedness of thy mother, shale thou not uncover" (Lev. xvitt, 7) have an 'ioteic reference to supermundane relationships in addition to their obvious sigifcance. Woe to him who "uncovers their nakedsess" (by probing too deeply into the hidden 'iysteries of the inner aspects ofthe Divine Essence and the Tletiocohis 6E ona to mrothen). Sislely Tea writen in regard to Jacob: "fastening from one end to the other". Happy i the lot of Israel, by whose praises the Holy One, bested be He, is glorified even as He is glorified above: 'frac! in whom Tam glorified" (sa. XL, 'We have been taught that R, Isaac once suid "In bygone times a person used to say to his neighbour, "Speak to me fn a certain portion of the Torah and L will pay thee fori but in our deys, even if one person says to anather, "Study the Torah and I will reward thee with money fr so doing", to one inclines his east listen, and none desires knowledge except those few stints ofthe Highest in whom the Holy One in plored, and concerning whom iti written, "And thy people aball be all righteous, they shall inherit the land for ver, the branch of my planting, the work of my hands, that T may be glorified" (Ibid. tx, 31)" 'HE HOOKS OF THE PILLARS AND THEIK FILLETS SHALL BE OF stivin. Said R, Isate: 'I presume that the "hooks of the pillars symbolize all those who are attached to the supectal unifving pillars, and that all those who are below depend on them, What is the significance of the word. 'oe Neth an Hd, who are attache tothe tree Sith abo the, aa 'rite ZOHAR IY [e760 'avin (hooks; also the letter eau, the numerical value of whieh is six)? Six within ix (eo) all united and nourished by the Spine which is set over them. And we lave learnt in the Book of the Hidden Mystery (Sifra dicseniutha) this dictum: "Hooks abuve, hooks below (sixabove, Hix below), all. comprehended in one meaning and one name, having one and the same signifieance" Now, what is this "Book of the Hidden Mystery"? Said R. Simeon: "Ie contains. five sections which are to be found in the midst of a great Hall, 'and whose wisdom fills the whole earth." Said R- Judah: "If this book of wisdom is enclosed in that Hall its of more 'worth than any other tone." "Veriy,' returned ®. Simeon, "it ie 0, for one who is used to passing in and out of the 'cours of seisdem, but not to one who rarely or never enters Jno that Hall. Once there was @ man who dwelt among the mountains and was a complete stranger to the ways of townsfolk. He sowed wheat, but knew no better than 10 'consume it in its natural condition. One day he went down, intoa city, and there a lof of good bread was placed before him. He asked what it was, and was informed that it was bread and was meant to eat. He ate it and liked it. "What is it mide of ?" he said. They wold him "Wheat", Later, he was giver fine cake kneaded in oil. He tasted it, and again adked it made ?" 'The same reply was made "Finally, he was treated v9 some favoured with oil and honey. Once i question, and obtained the same repl "Then he ssid: "In sooth, I have all these at my comman because I eat the essential constituent of all, namely wheat." "Thus, through his untutored taste he remained a stranger to ail these delicious flavours, and their enjoyment was lost to im. Even so itis with those who stop short at the general principles of knowledge because they are ignorant of the Aelights which may be derived from the further investigation and application of those principles. Pa grinds elon tothe Si ivzenutha, «. ntradvtion, Bx, ExVI, 20-xAVIE AND THOU suALT comsraND THE CHILDREN OF Tseasts axoriten, Said R. Hiya: 'What is the significance of the expression "and thou" in these and other passages, ¢ "And thou shalt speak unto all that are of a wise heart (exvin, 9); "And thou take unto thee principal spices (Ex, ws, 23)? In all cates it contins a reference to the supernal world indicating thatthe Shekinah is joined with "Moses" Stid I, Isaac: "The upper and the lower lights, 'when united, are designated "and thou, a5, fr instance, the passage, "and thou gives life to them all". 'Therefore it does not say merely "Command", "Take unto thee", "speak", etc, but prefixes the words "And thou", because at the time ofthe building ofthe Tabernacle the Sin united with the Moon, and all the divine aspects were merged into tne Whole whith should rest upon the holy place and bless the work ofits construction." R. Eleazar derived the same inference from che words: "Thea wrought Bezalel... ard 'every witesheared man, in whom the Lord put eidom and understanding" (Ex, xekvi, 1), Said R. Simeon: "It can alo be proved from the verse, "And thou shalt speak unto all 'that are of a wise heart, to him whom T have filled with the spirit of wisdom." Instead of "to him", we should have "to them", but the singular form refers to the "heart, which He has filled ith the spirit of wisdom, as iis written: "And the spirit of the Lord shall rest upon bir, the spirit of widom and understanding", etc. (Iss. x1, 2) "Therefore it wae necessary to sey, "Tlim whom T have fill with the sprit of wisdom', in order to show that the Sun tunited with the Moon in an allembracing completeness, For the same feason "and thou" is used in all the cases which we have considered" Stid R, Eleazar; 'How, thes, 'are all the passages beginning with "and thou" to be undes- 'ood? R. Simeon replied: "In this way: ay rite 20H1aR 1 fed shear unto thee Aaron'"—to join and unite with him in iting 'manner the mystery of the Holy Name; "And thou shalt speak unt all that are of a wise heart": this indicates that hone of them came to do the work of Aaron's vestments before the Holy Spirit spoke in them bidding them begin: "And thou shalt command the childcen of Israel that they bring pure oil... for the light"—this indicates that it was the Holy Spirit which urged them to do this and shed its light upon them that they might perform the work with al their heart; "And thou take um thee principal spices' this has the same significance as "And thou bring near unto thee Aaron". In fact, all the repetitions of the phrase "and thou' which occur in connection with the work of the Simeon spoke on the verse: "And thou, O Lord, not far from me; O my strength, haste thow to help (Ps, xi, 20). Said he: "The two invocations, "And thou, (© Lord", are in effect one. "Be not far", tha is, do not soar sway from us aloft, to remove the upper Light from the lower, for when the one separates from the other all light 'darkened and removed from the world. For this cause, indeed, was the Temple destroyed in the time of Jeremiah, and although it was afterwards restored, that Light did not leven then return to its place with the sume fulness and per= fection as before, The very name of that prophet signifies the 'going up on high" (Jeremiah; It, God shall be exalted) 'of the siperal light, and its continued absence from its place in the earthly sanctuary. Jeremiah himeelf was removed and never returned to his place, and the 'Temple was de- stroyed and the light was darkened; bu Iasiah's very name ("Phe Salvation of the Lord") isthe cause of future redemp- tion andthe return of the superna light to its place and the resioration of the Temple and all the splendour and glory 'thereof. Therefore the names of these two prophets are thus differentiated, because the name is of great significance and Potency, and the combination of leters one with the other 'operates either for good or for evil. Connected with this mystery isthe combination of the letters of the holy name, sBra-182q] 'TezaWe (ExopUS) ns and even the leters in themselves can be made to reveal 'supreme mysteries." [r81a}! THAT He MAY suiNIsteR UNTO MEIN THE PRIEST'S oFFrer, Said R. Simeon: "Moses did not make use of the 'Moon until he was completed on all sides in the mystery ofthe rau (six).*as elsewhere explained. This ia indicated by the superfluous ezw atthe end of le-Rhahano (co bea priest). "The word f (to ne) indicates thatthe vax (Tifereth) ws to sake use of the fé (Malhuth, that all might be one. Blesed 'are the Taraclites {1815} who "entered and came out" and comprehended the mystery of the sys of the Torah, to walk in the way of truth. "From among the chikiren of Israel", because only from there is unity possible, forthe 'children of Israel stand here bebw as emissaries ofthe Most igh, to open the gates, to shed light upon the ways, to inde the radiance of the heavenly fire, to draw all things that are below near to them that are above, in arder tha ll 'may become a unity. Therefore itis written: "And ye who Gleave to the Lord your God, RR Simeon further said: In all things there is 2 "draving near" for him who understands haw to acorn and to worship the Lord, for when the sacrifice is offered in 'manner duc, all grades are brought near a5 one unity, and the light of the Countenance is present in the worl, inthe Sanctuary, and the "other side" i subdued and covered in, and the side of holiness reigns in all as light and joy. But the sacrifice is not offered in manner due, and the not effected, this Countenance is overcast and the light isnot present, the Moon is in hiding, and the "ether side" reigns, because there is noone who knows how 10 'unify the Holy Name in the preper fashion." [1820] Mt is weitten:t "Thou shalt not make to thee melten +The pig mite fea wh they othe spe of ean etree lt, an tauable for toda Sie unul he oad + pefc copniion a the Sera Tier, * Heeotloes i the orginal a pee shout Job whi eo vite sgh wens fret Zohar, Exod, 34, "the set from here 878 seat be Ut of place, aed elon pret othe prion Ki Tse

16THE ZOMAR IY [8a
rods", and immediately after, "the feast of unleavened bread shat thou keep" (Es. xxx, 17,18) What connection is there between the to precepts? We have been taught concerning this matter ae follows: IF one eats laven dung the Passover, it sas though he worshipped ido. For when Tsrae went out from Exypr they emerged from the dominion of tke Egyptians, from that dominion which is called "Neaven": for the "evil inclination" operates i man and grows in im ike leaven inthe dough: it enters into hima, ind, lle hy litle, extends is influence until hs whole self is permeated by i. 'This i idolatry, concerning which its Shite, "Let there beno strange go in thee" (Ps. 13x81, 10)" RR Judah discoursed ix eonnection with this theme on the words: "Cease ye from man, whose breath (neshamah) in in his nostlls, for wherein is he to be accounted of ?" (les. 1, 23). "This verse? said he, "has already been ex- plained but what i the particular significance of the Expresion, "ceae ye fromman" ? Must one then, avoid any fnereourse yith men ? If that were 30, there would be no sclallife whatsoever, and sssuredly it was not this ordained! Te hay, however, been expounded as applying tothe man who rises ap carly to pay court his neighbour (instead! of going to prayers), which thought T have connected with another 'verse, namely "He that bleseth his friend witha loud voice, Fising erly in the morning, it shall be counted a curse 10 Kim" (Pov, savin, 4). Mu although thin explanation satisfictory a fara it yoes, the question sill remains, What is the meaning ofthe expression, "Whose breath (nedhamah) is in his nostrils"? It p this: the Holy One cormands man to gun himself against those men who have turned from the goo tothe evil way, and have polluted theirsouls by the impurity of the "other side". For, when the Holy One rman, He made him on the wupernal pattern and breated ino him a holy breath consisting ofa triad, aha already been established, whose several taines are nephth rua, and neshonah, the highest being the meshama, fo isthe superior energy by means of which man can apprehend and leep the commandments ofthe Holy One. But when he Jets his sou participate in the "strange worship, he defies 1820-1826] TeZAWe (xxoDUS) "7 that soul and departs from the worship and the ways of his Lord. For these tree aspects of the sol, nephesh, nih, and nethamah, are all one, being merged one inthe other on the patter of the supesnal mystery. And wien ye se ami who possesses all these three grades uncamnished and firmly cstablished therein, we may know that he is a complete rman, @ faithful servant of his Master; and with such a one 'We may safely asiociate in oder to learn fram hien his way of life. And how is one to discern whether a person is ont 'whose acquaintance isto be cultivated or shunned ? By his temper: for by his demeanour when roused to anger can his character be discerned. If he guards the holy soul when Ihe is wroth, in order that it may not be uprooted from its place, and supplanted by the "other side", then he is indeed 'aman, «servant of his Lord, complet and holy. But one 'who in. his ire cares nothing for the welfare of his soul, 'uprooting it and letting it be replaced by the impure domina- tion, such a mans a rebel against his Lord, one with whom 'we should shun contact of any kind, for he is one who, a it fs writen, "earch his soul in his anger" Job ait, 4)—he tears and uproot his soul in his heediss rage, and allows @ "strange god" te usurp its place within him and to take possesion of him in is stead. Thus the words, "Cease ye from a man whase soul is ton in his anger" (aph—anger as 'yell a6 nostri), ae obviously an to refrain from intercourse with hisn who tears the holy soul and defies in his anger. (1828) "For wherein (ba-mel) is he 10 be accounted for? an "idol" (Gamah li. "high place"), and to associate oneself with such a person is like associating with idolatry. And not only that; such a peson has also uprooted holiness from its place and raised in its stead a "strange god" there; and as { romard to a "atrange god' it ix written: "Do not turn t 'idols (Lev. xx, 4), 80 itis prohibited to look on the face 'of auch a person in his anger. As to the question, What about 'the anger of students ofthe Torah ? that anger is good in all its aspects, since, as we have been taught, the Torah is fre, and itis she who kindles that holy anger in her devotees, a itis written, "Is not my word like asa fre? saith the Lord

18crwe zouAR TY [8
(er xx, 26) The anger of scholar is for offences against the Torah, its in hee honour, i is for the sake of the Holy One's glory and majesty. Therefore it says: "For the Lord thy God is a consuming fire, he is a ralbus God" (Dest, 1, 24) But sa person becomes angry over purely secular matters, this is no service of God, and no sin that tan commits i so Iiteally idolatry as this, since it actualy 'ets up an idol in the very heart of him whois angered: unto sich a man one i ferbidden to speak or draw nigh. Should fone say, Dut, ate all this angers only a momentary impulbe ffom which he may soon repent—wwhy, then, such severity a thie? the answer would be, that in reality itis not thus, becuase he has uprooted the holiness of his soul from ts place and the "other god" has entrenched himself therein, znd will never lave him until by a great effort the person 30 'iced completely purities himself and roots out from bia jnner self that evil, and thereafter endeavours to sanctify himself afresh, and to draw down holiness from above upon Fhmsel; then only can there be possibility of renewal and sanctification for him.' Said R. Jose t9 him: 'Why only a possibilty of renewal and sanctification " R. Judah replied 'Consider this: when a roan uproot. the holiness of Wis soul and is given admission to that "strange god" pace—the "strange god" which is called 'nan has become polluted and he polltes everyone with 'whom he comes into contact, and holiness fees from 1d, holiness having once fed, whatever the person may do terwards, twill not return tits place again" Said R Jone: nd yet, how many who had defied themuelves are purified! R. Judah replied: 'Bot anger, in contradistinction to sins 'which pollute only the body, pollute aso the soul and, in fet, the whole being, 'Therefore one must beware of sich Aman and must "keep the feast of unlavened bread", that is, the side of holiness within, and not exchange it for the Mother side" to pollute oneaelt-and others, "The feast of unleavened bread shak thou keep (tishmor), Seven days salt thou eat unleavened bread, as T have com sanded thee" (Ex. xxaty, 18). 'This is the sphere called shamor (keep—Kirgylom, the "Feminine" emanation), 186-1830) Tez.we (rxopUs) ng 'therefore it says in regard to this feast, "hep! These "seven days" are not like the seven days ofthe feat of Tabernacles, which latter ate "upper" days (belonging to the world of "Understanding"), whilst the former ate "lower" days (belooging to the world of "Kingdom"). "Therefore, on the feast of Tabernacles the full "Holle?" i recited, whilst on that of Passover (after the first day) only a part of it is secitad. It may be asked, After the feast of the Passover has 'been sanctified (om the first day). why is there a descent tw a lower plane on the queceeding days ? Is there not an ancient rule that "in holy things there must be continual [progress upward, not regression downward" ?. Why, then, js not the "complete" Halle said on the remaining six days of the feast ? Why does the sanctification "come dow? these "lower" days? The answer would be as follows: Te is \ritten concerning the High Priest: "And he should make an atonement for himself and for his house" (Lew. x¥1, 6); from which i s clear that he, being the medium of propit ton, must first make atenement on his own behalf and then, bbe the means of atonement for his houschold. 'The same apple ere: the grade of the Passover fast began tobe sanctified frat (on the frst day), and having been Td aa esc ba cabelas tne i "eame down", And what is the instrument of that sanctfi 'ation? Israel which is below, when she counts the days of the Omer (from the second night of Passover until the night 'of Pentecost). And when these have been sanctified, this "grade must be raised in order to ascend above, for when the house of the Matrona (Iiral, the "beares" of the Shekinah) is sanctified, it ascends to the upper region in order to unite iteelf with those "highe:" days [1834] above (on the Feast of Weeks). Therefore we have to count the days of the Omer standing, because these are "high" days. So, also, whenever aman enters into those "high" days, whether it be with: prayersor hymns of prabe, he must pray or sing standing, his thighs taut, his feet firm, his body erect: the attitude of a 'man, instinet with power, as distinct from the characteristic

1tie: the sme pi with the anion

130'THE OMAR IV [83a
attimde of @ woman, which i sitting. Another reason for andngs hat the euntng ofthe ays ofthe Omer igsifes Dsse-giving to the upper world, And because the counting fof the Omer is part of the mystery of the world of Maseu- Tinry, therefore wis not obligatory for women, for itis only the men who are obliged to count, in urder to unite all the attutes according to the Divine purpose. Similarly it is Wetten (in regard to the pilgrimage w Jerwalem on, the three festivals): Three times inthe year all thy males shall appzar before the Lord God!" (Ex. xxith 16)—males but not Fermales, because the mystery of the Covenant applies to males but not to femules; cherefore the command to appeae" being bound up" with that supernal mystery, women are not obliged v0 keep it, We have also learnt in this connection the mystery, that from every seven of those "high" days, one day of the lower days receives holiness, and that day i called Shabu'a (week), because it was saneti- fed by the seven "superna" days. And so its with ll the acrens of the filty days (between the necond night of Paseover and the night of Pentecost), or rather the forty-nine day and as there are forty-nine supernal days, seven days below tare sanctified, and every one of these days is called "week", because it ascends by means of those teven. 'Therefore it written, "Seven complete weeks they shall be" (Lev. xxtt, 15), Decause they (ie the "lower" days) are ofthe Feminine grade they are designated by a feminine form (oheba' instead of skib'ah). And when they have been sanctified by them (ie. by the supernal days) and the "House has been prepared, so that the Wife (the Shekinah) may be united with her Spouse, then itis ealled "The Feast of Weeks" (Pentecost), because of the "lower" days which have been hallwed by the "higher" 'Therefore itis written: "In your 'weeks" (Num. xxvit, 26), beeause they are "yours", as Isteel is also sanctified with them. Hence, when forty-nine days have been reached and passed, the fiftieth day, which reigns over them, symbolizes the mystery ofthe Torah (given 'on that day), which possesses forty-nine aspects; and this Aine he at at a he aig fhe Oe he we re 1834] 'reeawe (ExoDUS) a day, by means ofthe impulse from below, brought forth the "Torah complete with forty-nine agpecss." R. Bleazar quoted in this connection the verse: "Yea, the aparrow hath found house, and the sallow (devon a es for herself, where se 'may lay her young, at thy altars (Ps. txxxtv, 4). 'OF the birds of fcaven,' he ssid, some make their dwellings outside {in the open) ard some inside human habitations: a, for instance, the sallow, which makes her dwelling i and is not afraid. Why? Because all cll it what, then is the meaning of deror? Freedom, "Ne should precaim dev andthe Aram 'of deror is heru (Freedom). hese swallows make a nest in s 'house and bring forth ltele ones andl dwell in that house for fifty days and then separate and go eich its own way and to whatsoever place it desires, all being free. Similarly, itis 'written: "And ye shall allow the ifbsth year and proclaim freedom throughout all the land" (Lev. xxv, 10). Freedom 'tvanates fom ths fifith year to all, and because ofthis the "Torah which proceeded from that fiftieth day is called "Reeedom". Coneerming this it is writen, "Graven (era) upon vie tablets", which word. her contains the samme letters as. frit, which is. Freedom, and the Decalogue, Which is the éssence ofthe Law is thus given its due appel lation, because whatever this supernal day brings forth is called "Freedon'. Ie is the freedom of all things, ofall Worlds and ofall ereated beings, both above "The children of Tscaél ate, when they left Egyps, tee kkinds of bread? one on their leaving, anleavened bread, the "bread of afllicion"; and the other in. the wilderness, "bread from. heaven" (Ex: XVt, 4). 'Therefore the essential sacrifice of the day (Pentecost, when the 'Torah was given) 'was bread (Lev. ext, 17), and the others were additional this, as iti written: "And ye hall offer with the bread some lambs!" ete, (Ibi. 18), for this was the bread by means of \hieh the sraclites were endowed withthe superior wisdom of the Torah, and entered into her ways. 'Now one has to consider: On the Passover the Israelites 'emerged! from thelr subsistence on the fpiritual] bread called ra THE ZOHAR Iv fr8j0-1838 'jeayen"([183b] to be nourished by the more honourable bread called Mazeak (unleavened). Now, when the fsralites ere worthy (on the Day of Pentecost) 10 ext a more excelent 'bread, would it not have been more appropriate that the Jeaven" should have heen abolished altogether and not been in evidence at all ? Why, then, was that sacrifice based chiefly on leavened bread, as itis witen: "They (the no loaves) shall be baken with leaven" (Lev. xxi, 17)? More~ 'over, on that day (Pentecost) the "evil inclination" (leaven) 'eame to naught, and the Toruh, called "Freedom", was then giren, We may, however, explain by the following puirable. A king had an only son who fell seriously il. After | time the prince expressed a desire to eat, but he was Torbidden to eat any food ether than that prescribed by the physicians, and orders were gives that for the set term of that dict no other viands should be found in the palace- All was carried out accordingly, But when the prince was come tothe tnd of the period of his apecial diet the han was lifted, and {it was intimated that now he wis free to eat whatsoever he fancied, since it would not harm him. Similarly, when the Israelites came out from Egypt they knew not the essence and mystery of the Faith, Said the Holy One: "Ler them taste 'nly the medicinal food, and before they have finished i he shown no other food sever." But when the mazeotk were finished, which was the medicine by means of which they Were 10 enter and to comprehend the mystery of the Fath, then the Holy One proclaimed: "From now on they may see and eat leavened bread, because it cannot harm them!"— 'especially on the Day of Pentecost, when the supernal bread, whieh isa cure of all ills, was prepared for them, "Therefore leaven was offered to be burnt of the altar," and two olher loaves were offered with it, and the leaven was burnt by the fire of the altar, and it could not reign over and do harm to Israel. Therefore holy Israel cleaves to the Holy One, blesed hie He, om this day (Pentecost), and if the Israelites had but preserved the two sides (symbols) of the two loaves they' 'would never have been subjected to chastisement * accom the Tale het nen oflncen wer 0 be et 1836) 'ezawe (rxopUs) 133 'Ney Year's Day is day of judgement for those who have not accepted the healing food, and have neglected. the "medicine" ofthe Torah forthe sake of another food, which is leaven. For on this day that leaven'" ascends and accuses 'mankind and speaks evil against all whom it can malign in Any wise. And at that time the Holy One, blessed be He, sits in judgement over all and pronounces His decrees in regard 'toaall the spheres, 'Therefore, when He gave the 'Torah to Israel He gave them to taste 'of that superna bread of the celestial reali, namely, the manna, by micans of which they 'were enabled to perceive and peneirate into the mysteries of the Torah and to walkin the straight path, However, this suject has been elucidated by the Companions in connection 'withthe mysteries to which we hate already refered" , Simeon and his son, R. Eleazar, were out walking one 'day, accompanied by R. Abbs and R. Jose. As they went along, they beheld ahead of them an oli man, who led by the hand a young child. R. Simeon, on perceiving them, 'xchimed, turning to R. Abba: "Assuredly, ove shall hear new and instructive expositions fom that old an." So they walked on more quickly, and presently overtook the couple. "Thou travelest in heavy garments, Who att stranger eeplied: 'Tam a Jew.' Said R. Simon: shall hear new interpretations to-day from thee. Whence art thou?" 'The old man answered: 'T was wont ntl but lately to live retied from the world, «recluse in the desert, where I studied the Torah and mediited on sieved mates tbut now Tam come into the midst of the habitation of men, to sit inthe shadow of the Hely One in these days of the seventh month." &, Simeon rejoiced and sud: "Let sit own, for verily the Holy One has sent thee to us. By thy life, we shall hear words from thy mouth of those which have fen planted ia the desert concerning this seventh month, But why art thou now so far from thy place of retire~ ent, and shy bent upon ising thy dvelling elsewhere? 'The olf man replied: "From this question I can see shatchou lackest not wisdom, and that indeed thy ssords reach the rnament of wivdoo itmelf' Then he hegan t0 speak ae

134'vue Z0KAR IV [2830-1840
fellows: "Tt is written: "And in the wilderness where thou fnst seen how thatthe Lord thy God bare thee asa man doth year hie'son in all the way that ye went, until ye came unto this place" (Deut. 1,31). This verse ought surely to run: "And in the wilderness where the Lord thy God bare thee; what isthe significance of the words "where thou hast seen"? 'The answer is as follows. 'The Holy One led Israel through a terrible wilderness "wherein were fiery serpents and scor- reaned to the number of sixy 'yriad souls, the Holy Kingdom was strengthened ard stood firm, high abore al, and the Moon was illumined, and thus the wicked dominion, the "other side", was subdued, and the Holy One brought the Israelites out in order to lsd thers through the wrrble wilderness, the yery realm and domain of Samael the wicked, in order that the evil power right be broken and the ruler of the regions of darkness be cnished, that it might rear its head no more, Had the Tesacites not sinned, the Holy One would faye resolved 10 remove him altogether from the worlé. 'Therefore He led them through his very deminion and territory. But when they sinned the serpent stung then many a time, and then 'vas fulfilled that which was written: "He shall bruise thy head (rsh) and thou shalt bruise his hel" (Gen, ttt, 15)— that is to say, Tsrad first (besroth) based his head, bat Deemse Tater they knew not how to guard themselves against him he finally smote them and they al fll dead in tHe wilderness, and then the other half of the verve. was {alfiled: "and thou (i. the serpent) shalt bruise his heel", 'And forty years long were they chastised by, him, which corresponded to the forty ashes of the judges, Therefore it says: "where thou hast sen", 'They sare with their own eyes the price of the desert, a prisoner bound before them and they took hia loe and posseasion, And a0 1 alae sepacated 'myself from the haunts of men and departed to dwell in the dasert in order to beable better to meditate upon the Torsh avd to subdue that "other side;" Besides, the words of the "Torah can best sink jnto the soul there in the desert, for Baa] 'qeaawe (ExoDts) 135 there fs no light except that which isues rom darkness, for 'when that "other side" is subdued the Holy One is exalted fn glary. In fact, thee can be no true worship except it 'issue forth fom darkness, and no true good excep it proceed from evil. And when a man enters upon an evil way and then forsaken it the Holy One is exalted in glory, Hence the peafection of all things is attained when good and evil are fir ofall commingled, and then become all good, for there is no wood so perfect ds that which issues out of evil, The tivine Glory is extolled and extended thereby, and therein lies the essence of perfect worship. And as or us, we remained in the desert throughout all the days of the year in order to subdue there that "othr side", but now, when the time for the divine worship from the side of holiness has come, We return to an inhabited place where the worship of the Holy (One is carried on, Mereover, now in the season of the New 'Year the time has come for that serpent to demand just from the Holy One, and he rules there at present, and there- fore we went away from there and are came to an inhabited place? 'The old man then proceeded to discourse on the verse: "Blow the trumpet in the new moon, in the time appointed 'on our solemn feast-day" (Ps. Lxxxt, 4). He said: "Now is the time when the mighty superal judgement is awakened, and with it the "other side" also gathers force. And with this access of fore it ascends and veils the Moon that She 'ay no more shine, and She falls entirely under the influence 'of stern Justice. Then all the worlds and spheres come under the ais of judgement, both celestial and terrestrial beings, and a herald makes proclamation throughout all the firma 'ments, saving: "Prepare the Throne of Judgement for the Lard of al, since He crmeth to judge all words" Here isa mystery which was revealed to us during our sojourn in the desert. Why is supernal justice couse to atvity just on this flay? Becatse all mysteries and all glorious sanctifcaions are centred. in the mystery of seven. And the supernal Seventh, the upper world, called "the world to come", is 'therealm whence lights derive their brightness. And when the time arrives when those blessings and sanctifications are

126THK 20) [184-1895
to be renewed with fresh light, all the conditions in the diferent worlds are passed in review. Then all these prepars- tions ascend from earth if they are fitting, but if nor, then it is decreed that the Moon is not to shine tll the sinners have been separated from the righteous. 'Then judgement is awakened, and from that judgement the "other side" gains strength, and the Accuser demands that the wicked should bbe delivered unto hin—for concerning him it is written, "He searcheth out all extremities" (Job, xvi, 3)5 and he 'causes the light ofthe Moon to be concealed, as we have sui. 'And sshy are the wicked not delivered into that Accuser's Inandls ? Because isnot the will ofthe Holy One to destroy His handiwork, But that "other side" is encased in a powerful shell which cannot be broken, except by means of that counsel which the Holy One, blessed be He, gave © Israel sehen Blow the tramp in the new mows, in the covering (bake) of our solemn feast-day", in order to break that "covering" (hese) which prevents the Moon from shining. And when the Israelites blow the trumpet here below the voice thereof sinites the air and breaks theough all firmaments until it reaches the mighty rock which cavers 'up the Moon throush the evil power of the "other side and when Satan, who has ascended and stands above, per- ceives that Mercy has been roused [1848] he becomes con- fused, and the trumpet's voice exuses the strength of the Accuser to depart frem him, and the vie of judgement t9 be hushed and rigorous punishments to be revoked, And when Mercy is roused from below another supernal trimpet Isroused and brings forth 2 voice, which is Mercy, in the 'upper sphere, and woice meets voice, and the awakening bbelow causes an awakening above, IF it should be asked, how the awakening below can have such an effect on the higher sphere, the answer is this. The lower world is abways im a receptive state—being called "a good (precious) stone!'— and the upper world unly communicates vit according 0 the condition in which iti found at any given time, If shows a smiling countenance, light and joy from the world aabave pour down upon it; but if it be sad and downcas, it receives the severity of judgement, as itt written, "Worship 389) 'Tetawe (exopus) 137 the Lord in joy" (Ps ¢; 2) thatthe joy of man may draw down upon him supersal joy. So, too, does the lower sphere atlect the upper: according tothe degtee of awakening below there is awakening and heavenly joy above. 'Therefore the Israelites haste to awaken the voce ofthe trumpet, which is compounded of fre, water, and wind, and all are made one and the voice ascends and strikes that "precious stone", 'hich then receives the various colours ofthis voice and then draws down upon iteelf the attribute from above, according tothe colour which it shows. And when itis duly 'prepared ly this voice, Merey iues from on high and rests 'upon it, 50 that itis enfoied in merey, bots above and below, 'Then is the "other side" thrown into confusion, and its power weakened, so that it lacks the strength to accuse, and the "precious stone" iit up on both sides, from below and from above. And when is that light shed from the world above upon the ways of men ? Verity, on the Day of Atone- ment. On that day the "precious stone" illumined withthe light from above, which emanates from the splendour ofthe wotld to come. 'Therefore Israel prepare a goat here below for the Day of Atonement and send it forth to that terrible desert which is under the dominion of the Accuser. 'That "other side" isthe central point of the waste places of the 'work, just as the cents poing ofthe whole inhabited world is cccupied by the "holy sie", and therfore Jerusalem is inthe centee ofthe inhabited world. The kingdom of heaven, hich isthe side of holiness, is fixed at two points, one its 'own and one helonging to the world to come. 'The upper point is hidden, and therefore it has two points. Under ita Own point i Jerusalem, the centre of the inhabited world. "The point which takes from the hidden supernal Mother is the terrestrial Paradise, which is in the centre of the whole world In the centre ofthis Paradite thereis a hidden super- nal point whichis not manifested, and a pila rises within 'that point from below, and from thence issue waters which spread to all four sides of the world. 'Thus there ure uhree Points which stand one upon the other, lke the three sections 'of the 'Torah (Lave, Prophets, Writings). "Observe this: the goat which the Israelites sent down to

18Tite 2004 1Y [184b-850
'Arse, into that desert, vas sent withthe intention of giving

1the "other side" portion, so paeifying and keeping it
'occupied that it might not do harm to the sons of the King dom, But it may be objected: "Why, then, was it necesary tm have two goat one "to the Lord" and one to the 'ther side"? The anpwer to this question can be gathered from the following parable. A king once became angered with his son, and he ealled to that minster whose office it was t0 [punish offenders that he might be at hand to chastise his son 'on the morrow. 'The minister, in high spirits, was overjoyed, nd entered the palace to partake of food thee. The prince, on sering him, thought to hitnself "Surely, that men comes here to no good purpose, but doubtless because my father is angry with me." So-what did he do # He straightway went in unto his father and persuaded him to forgive hima. 'Then the king commanded that a banquet should be prepared for him and his eon, but that the minister should not be tld thereof, for, he thought to himielf, should he get wind of the tepast which have ordered (18a] for myself and my son, he will disturb our meal. What, then, did the king do? He called to his chamberlain and said unto him: "Prepare frat' meal for this esinioter, i order that he may inaging that Tam showing him a mark of special favour by giving a Tanquet in his honour, and s be satisfied and. depart, 'without knowing anything ofthe previous meal which I have commarided thee to prepare, and which we shall consume when he is gone, Therefore let him, as T have said, take his 'part and then go, that our joy may be complete and undis~ turbed." And so it was dane. Now, if the king had not deat 'thus with his minister and his son, the former would not thave lef the palace, and the feat of forgiveness would have been marred. Similariy, the Holy One said to Tsract: "Pre- pare Ye two goats, one for Me and one for that Accuses, in 'order that he may imagine tha he is participating in My teal, but in reality may be quite unaware of the true meal 'of our joy. Let him take his part and go his way and leave 'My house" As the "supernal Mother", the world to cane, 'comes doven to dwell in the palace of the lower world in onder that all faces should be Heup there, it fe meet that the 1854) 'Tezawe (zxoDus) 139 'Aceuser should not be found mn its holy presence, neither hhe nor any other of the ministers of judgement, when it dispenses blessings and radiates light upon all things and freedom unto all creatures, and Irae takes ofthese blessings. For when the "world to come" enters into its palace, the lover world, and finds that t rejoices with its children ie the vost excellent meal, it bleses the table, and all the workds are blesed, and al s joy and radiant looks. Therefore itsays (Gn regard tothe Day of Atonement):* "That ye may be dean from all your sins before the Lord" (Lev. xv, 30) It is 'written: "And Aaron shall cast lots upon the nyo goats, one Jot forthe Lord and the other lot for Azazel", 'This gives the Accuser great joy : that God should take a Jot with him, and, ait were, invite him by the Holy. One's own desire 'and invitation, But he litle realizes how that the Lord coal of fire on his head and pen the heads of al his legions, Haman, too, "went forth that day joyful and with a glad aie atbc y, naka wide Se pods Which Te given him. But when the Supernal King comes in unto the Matroaa She pleads before the King for Herself, for Her children, for Her people, and even when Isr! is in exile, it they pray allthis day tong (on ee Day of Atonement), She ascends unto the Superal King and pleads for Her children, whereby all the punishments vhich the Holy One is about {w inflt upon Edom (Rome) are decreed and fixed, and in addition, hose concerning the unsuspecting Accuser himself —for though he knows it not, eis destined to be done away with, asi 6 written, "And death will be swallowed up for ever" (Ist. xxy, 8). So Esther said: "For we are sold, Lan my people, to be destroyed , .. for the enemy could n 'countervail the king's damage" (Ibid. vti, 4). And then: "Haman was frightened before the presenee ofthe King and the queen" (Ubi. vit, 6). Then radiant looks and perfet joy prevail and Tseael enters into freedom on that day. And from that day.on freedom and joy reign manifestly over 'them, and the Holy One wills to associate Himself with them in joy theneeforward. And as the Israelites gave Sauna 'portion in-order tha he migh lave them alane and in peace, So als die they give portion to the pagan nations (the

130'Tne OMAR IY [1850-1875
offering of seventy oxen on the Feast of Tabernacles for the seventy nations) in order that they might lave them alone here on earth below" [1873] TR. Simeon wept and rejoiced, 'Then they ified up their cyesand saw five perons approaching, who were evidently disciples ofthe old man, since they followed him as though secking t speak with him, 'They all rase and R. Simeon turned to him and said: 'And now, what is thy name ?" He replied: "Old Nehora i my name: I am so known to distin~ Zuish me from another Nehorai who is among us" R, Simeon 'and his companions then walked on with him a distance of three miles, accompanied by the five newcomers, to whom R, Simeon said: "For what have you come here?" 'They answered: "We came to find this old man, the waters of whose 'wisdom we imbibe in the dese." Then éame R. Simeon and 'ised the old man and ssid: 'Neorg is thy name, and light (ehara) dwells with thee indeed 'Then he turned to the 'Companions, and sid: 'He reveaeth the deep and secret things; and He knows whit isin the darkness, and the light ddweleth with Him" (Din. 1, 32). Why does He reveal 'them ? Because He knows what is in the darkness; for, were it net for darkness we would not knowr what fight is, "And light dwelleh with Him." What light is that ? Te is the ight [1873] which is revealed out of darkness. And as to us, out 'of the darkness of the great wilderness this great ight has sen 10 enlighten us. May the Merciful One let 1s light dlwell with thee in this world and the world to come. TR. Simeun and his companions then journeyed with the fold man fora further three miles, and then he asked him: "Why did not thy fie disciples accompany thee from the first? He replied: 'I did not wish anyone to be troubled on sy account, but from henceforth they shall go along with te, sing that they have corn.' "Then they went theit way and R Simeon his, Presently R, Abia said: "Now we know tye nest pups the i desing nares ith the stand the purr eles of the Dok of Atoneent a the olin iipvumes ofthe Feat of Tabernacle, re ade up ma of gents 'hich belong in ety other pats the Zotar a seu i one "omit fo here 1878] 'Teawe (exonUS) a3 the name of thet ancient, but he departed without having learnt the name ofthe great Master with whom he conversed" Said R. Simeon: 'Thave learnt fcom him not to tell (without being asked," [872-1880 xox, 11, 35 Ano rue Loxp sraxe unto Moses savin: Watts 'wou TAKEST THIF SUM OF THE CHILDREN OF ISRAEL APTN THELE NUMME, THEN SHALL THEY GIVE EVERY MAW -AN EXPIATION #08 His SOUL UNTO THE LORD, Tt has been laid down that no blessing from above ean rest on anything that is couned, Why, then, it may be asked, 'were the Istaclites counted, as we readin ti verse ? The ttuth s that an expiation, x ransora, was obtained from them, and he counting did not begin until the whole ef that ransom 'was collected and reckonel up. Moreover, first the Tsraltes wore blessed, then counted, and then again blessed. On. account ofthis double blessing "there was no plague emong them when they were numbered. And why should a plague coro when the paopla ara nutatored ? Beene Binning dose indeed not ret on what is tumbered, and a soon asthe power of the blesing has departed the "other side" takes postesion and is-able to do mischief. "Therefore a ransom twas taken in order that the counting should be applied to that and not tothe people itself. (2884) RR. Jose and R. Hiya were once walking together. 'They went on unt darkness el 'Then they sa doin and conversed 'pon many subjects undl dawn appeared, when they rose up ence more and continued on their way. Said R, Kiyar "Lock at the East, how is face begins to ligheen ! Now all chien of the East who inhabit the mountains of ght will tbe worshipping the light which heralds the sun before it appears. For the sun himself has many votares, but these are the worshippers of his harbinger, which they call "the fodof the shining pearl, and their oath s by "Allah of the shining pearl. Yeu say net that thi worship iil, for there is a wisdom init known from former ancient days. When before the rising ofthe sen the light shines forth, the angel appointed to rule and guide the sun steps forth with the holy letters ofthe superna blested Name inscribed upon bis 1886) ki-T1sA (Exons) 33 brow, and in the power of thowe letters open the windows 'of Heaven and fics out. 'Then he enters into the aura of brightness whieh surrounds the sun and wait there tl the sum himself aries to spread is light over the work. And the same angel whois the guardian af the sun is appointed also over gold and rubies; therefore the sun worshippers and the votares of dawn worship that ange, and by cera spots and signs which they know from tition and which they perceive in the sun, they' find the pice of gold and rubies Said R, Jose 'How long will all these pagan worships continue! Surely "Soochood henne eet on which toatand! FR Hiya replied: "Is writen, Te lip of euth shall be established forever; but a lying tongue is but for a moment" (Bro x, 19). Now, f the objects of men's worship were Ahemecves fae, it would be a you say. But, in ft, the light and the splendour which we behold are true; the stars loti the firmament are true, because men in thei foolisk- tess and lack of sense, mistake these things for God, and fall them so, shall God destroy His own work ? But in the time that i to be (the Messianic era), not the stars nor the sun will be destroyed, but they who persist in the worship thereof, and thi, infact in just what the verse im "The lips oftrath shall be established forever" thin refers to Tsrac, who s "the ip of truth in that she proc "Hear O Israel, the Lord our God, the Lord is one"*—the ery esenoe of truth; and the Shew'a concludes with the 'words, "I the Lord your God am truth". The second half Of the verse we may translate not, "a lying tongue is but for a moment (rp'a)", but, more fterally, "until I, Tac, shall find res (egy al) from my hard burden." For in tine to came the lying tongue of those who call that ching "go" which is not God will be destroyed, But of Israel it ia 'writen: "This people have I formed for myself; they shall shew forth my praise" (ia. sit, 31). I remember walkig foce with R. Elestar, and meeting, while on the way, Gentile worthy (hegemon). Said he to R. Eleazar' "You ae swell sequined with the Jewish Holy Seriptures 2" "Tam" replied R Blears. "Yous, do you ot," proceeded the Gen- tile, "that your Faith is trth and your Seripturs likewise, tit ME ZOHAR IY (1884-1885, whereas our faith is a lie and our Seriptures a lie also? Buc itis written in your oven Book: 'the ip of truth shall be 'established for ever; but a lying tongue is but for a moment'. [Now we have been established in our kingdom from ancient times; ithas remained with us for generation after generation, and itis 'established for ever'; whereas your kingdom was short-lived and was soon taken fom you, and in you were fuliled the words, 'the lying tongue is but for a moment." "Then said R. Elewzar unto hirm: "I see that you are well versed in Holy Scripture, A curse light [1888] on you ! Were it written, "has been established', you would be right, but it says is 'ell be established', which means "Truth will the future be established, even if is not established now. [At present the lip of lies stands erect and the 'lip of uth Ties prostrate. But in the future truth will rise ereet and blossom forth from the midst ofthe earth." Said the Gentile to him: "You are indeed right, and blessed is the people 'which poasesses the truth, and the Seripture thereof!" Later, sc that he had become a Jew. They thea went on till they came to a field, where they halted for prayer, After this they exclaimed: 'From now on let us unite ourselves with the Shckinah and discourse on the 'Torah as we go.' R. Jose then began by quoting the following verse: "Behold, all they that were incensed against thee shall hho athamed ancl confounded" (Ie. xtt, 14). Said he: "The Hioly One, blessed be He, will in the time to come bring to 'pass all those good things which He promised Tsrad through the true prophets, and in the hope of which Isruel was able to suffer s0 muck in exile. For were it not for those glorious 'promises which they see written in the Seripture, and which they await so eagerly, they, would have had no strength 'wherewith to withstand the rigours of exile; but asi i, they repair to the howes of study, open the holy books, and read therein of all those good things which the Holy One: has promised them, and are comforted in their exile, The other nations, however, mock and insult them, saving: "Where is your God? Where are all those good things which ye declare promised to you and because of which all the nations of the world will be ashamed oF confounded before 1888] KE TIBA (sxopUs) 135 'you 2" So itis written: "Hear the word of the Lord, ye that tremble at his word: your brethren that hate you, that cast 'you out as impure for my Name's sake, said, Let the Lord be ploritied—that we may behold your joy !~they shall be ashamed" (sa, t4Vi, 5). "Ye that tremble at his word" are those who have endured much evil and many reproaches, one after another, as itis written, "We have heard a voice fof trembling, of fear and not of peace" (Jer. xxx, 5), "Your brethren that hate you ate the sons of Esai—"thove that cast you out as impure", as it says, "They eried unto ther, Depart ve, it fs unclean' (Lam. 1 15), for no people in the 'world despises Israel so utterly, spitting in their faces with the utmost contempt, a do the sans of Edom, wha say unto them: "Ye are all impure ike a menatruart". "For my name's sake, let the Lord be glorified": they say, "We are children of the living God and: His Name is sorted in us, 'we reign over the world beciuse of him who is designated 'great'—an it says, "Esau, her great (eldest) son' (Gen. Yat, 15), snd God ie algo ealed * great (Pr. ext, 9), 'whereas ye are the smallest ef all—'Jacob, her smallest san (Gen, xivu 15); where, then, is your God ? Where are all 'those good things which are to make you the envy" of all other nations? We would greatly lke to see that oy of yours, Gf which you boast, saying, 'they will be ashamed'. (Phe Holy Spirit, however, echoes: "They will be ashamed !) Said R. Higa: Ici indeed so: we see, nevertheless, as did also the great ones who were in this world in earlier years, that the exile is prolonged and that the son of David (the 'Messiah) has not yet appeared," R, Jose replisd: "Yes. But 'what sitet enables Irae tw endure their exile for so ong ? Te is those promsses which the Holy One has given them, a5 'we have pointed out; 30 that when they go tothe synagogues and houses yf study' and see all thote consolatns, all those 'comforting and sure hopes, they rejoice in thei hearts and are able to endure all that comes upon them: otherwise they 'Would not be able. Said R. Hiya' "Troe. And all depends fon repentance, But shouldst thou imagine thst they could at this time all together rouse themselves t repentance, tell thee, no, they could net, Why ? Because itis wntten:

136'run zouan wv [2880-1892
"And it shall come to pass, when all these things are come upon thee . and thou shale call thers to mind among all the nations whither the Lord thy God fath driven thee, and' shale return tnto the Lord thy God... then the Lord thy God will turn thy captivity «and vill return and gather thee from all the nations . .. If any of thine be driven out tunto the utmost pars of the Heaven, ffom thenee will the Lord thy God gather thee - "" (Deut. ax, 1-5), As long as the whole implication of this passage remains unfulfilled, repentance cannot [:8ga] show itself among them. Sad TR Jose: "How hast thou closed up all ways and istues of 'escape aginst the benighted children of exile, leaving no loophole nar any ground for courage or hope ! For there will sasuredly be many-—as there have been in all generations— 'who will wich neither the long exile nor the furure reward, and will becak lowe from the precepts of the Torah and bbe absorbed in other nations! Not so, It says: "Like as a 'yornan with child that draws near the time of her delivery is in pain and eries out in her pangs, s0 have we been before thee, O Lord" (laa xxvt, 17). Now the normal time of pregnancy is nine months, but it frequently happens thit te childs born only a few days into the ninth month: yet all the pain and pangs tke place in the ninth month, to matter whether the full time of pregniney has elapsed, So abo with Israel: Once they have tasted the pangs of exile, s0 soon as they repent they will be locked upon as though they had indeed endured all those thingswhich are mentioned in Scripture, all the more so a: really many tribulations have befallen them since the exile hegan. 'It is written: "When thou art in tribulation and all these things are come upon thee in the end of days" (Deut, 1¥, 30). 'The great Tove which the Holy One has bestowed upon Itrael may be illustrated by the following parable. A king fad an only son whom he loved dearly, and because he loved him he entrusted to the queen, bis mother, the while ce of his upbringing and his instruction in the right manner of life. In course of time the son committed some misdeed 'which offended his father. 'The king punished him and then forgave him. But lol 'The prince again offended, and this 1893] xr tisa (#xoDUS) 137 time the king was very wroth and expelled him from the alice in disgrace, The young ran departed, but, instead of Trgiuming x new life and adopting the path of Nite, 30 that his father, hearing of hi plight, slould long for is 'etur, he said to Himielf: "Since Lam out of my father's palice I ean behave as [please and he went and associated 'with harots, polluting himself their filth, and was alway to be found in theie company. 'The queen, his mother, inquired every day about him, 40 that she knew allah doings from day' to day, including his association with havo, and she wepe biter and grieved over her son, One day the king entered iso her chamber and found her erying. Heasked her: "Why weepest thou ?" She replied: "Should not weep when our son is away from the king's palace, comorting with hurls?" Said the king: "For thy sake {il et him come beck, but thou must be responsible for him." She replied: "I willbe." Suid the king: "That being $0, we must not Fetch him publicly by day, since ie would be

4dishonour for us to vst brothel in search of him. Hal he
fot so utterly disgraced himself, I would have gone to fetch fin with reat pop atthe had of all my ary, wth trumpeta and songe of joy for ove seconde 'pedal bodyguard to ort hin at his sigh ad ath lf,

0thatthe whole world would be filled vith awe and know
that he isthe king's son. But nov that ke has besmirched my honour, he must return secretly, that no one be aware oF i So the prince was brought back prvily tothe palace, tnd the king gave him over to his mother. After atime he imischaved himslf yet again. What then did the king do? "ie threw mother and von together out ofthe palace, saying: "oth of you must now be east out and go, and suffer exile and punishment, for Tknow in my heart thar, when ye shal fuer together, my son will really repent Simiaey, the smelter are sons ofthe Holy King, who let them go down ino eapivgy, n Egy. Shouldst thou +), Bat at that tine they had not sinned, the answer would be that what the Holy One had decreed (to Abraham) "between the pieces" (of he sacrifice, Gen. x¥, 6-21) had to be fulfilled and also Abmham's question, "Whereby shall [know that T shall

18THe ZONAR TY [80-1898
inherit it 8), was a [1g] cause of Frac' baniah- Inent in Egypt. However, until they went out from Eaypt they were not yer a nation and dd not appear ina fiting Sah, Tis writen: "As the rose andng thorns 301s love anon the daughters" (8S. th 2). The Holy One desied 40 shape Taracl on the celestial partera, so that there should be me rose on. earth, even as iti in heaven. Now, the rose 'which gives out a'sveet arom, and is conspicuous among all other roses isthe one which grows among thors. 'This isthe nature of ree, Therefore He planted "roveress" t9 the number of seventy couples -esch consisting of male and female—namely, the seventy souls descending from Jacob, "and placed then all between the thorns. And thes thorns, ssso0n asthe roses were among them, brought forth branches dni leaves and ruled qver the work. When the Holy One fame to pluck the rose from among the thors, then the hater dried up and became worthless, When He went 0 gather this rose—that isto sy, to bring His first-born son fut From Egypt—the King came with many mighty angele hosts with banners fying, 2nd delivered His first-born out of bondage with many mighty deeds and brought him unto His Palace, and there he dwelt for long time with the King. When he sinned against his Father he was reproved and punished by Him, as eis writen: "And the anger ofthe Lord was against Isac, and he delivered them into the funds of the spaters . <2" (Judges at) 14). And when he sinned again and rebelled against hi Father he was driven cut ofthe Fathers house. Then what dd the Taraelites do? 'hey sow that they sere driven away to Dabylon, so they Iecame reckless and mixed freely with the heathen nations, took foreign Women as their wives, and eat children from them. Withal, however, the "Holy Mother" (the Shekinah) pleaded ther eaue and protected them, And because Israel snisbehaved thus, the Holy One sai: "Let my' son come out irom his soiourn by himself, because he has profaned himself It would he unseemly for Meto go there and bring him out Myself, manifesting signs and wonders as before." So they retuened from Babylon alone and yithout assistance, without Sigs and wonders, but in separate groups, weary and 1896-199) KI Tiss (sxopus) 139 'poverty-stricken, and returned to the King's Palace in shame; and the "Holy Mother" vas responsible for them, Then 'hey' sinned yet again. What did the Holy One do ? He drove the son from out of His Palace, even as He had done the previous time, and his Mother with him, and He sad From 'now on let the Mother and Her son suffer many: alictions together", as it is written, "For your transgressions was 'your mother sent away" (Is, t, 1). And this is the signifi- 'cance of the words: "When thou art in tribulation and all these things are come upor thee in the end of days". What is "the end of days" ? Tt designates the "Holy Mother" (Shekinah, seth whom the children of Isrcl suffered to- {gether all the tribulations of exile. And if they only repent, even one suffering or one sorrow would be considered a5 'equivalent to all the suffermgs which were decreed as their portion; but if they do not a0 repent they will have 1 remain in exile until the "end" draws nigh to compl yea, throughout the length of al its generations, as the Holy 'Lamp (R. Simeon) has told us, quoting the words: "And if it be nor redeemed within the space ofa full year, then the Fhouse tha i in the walled city shall be established for ever Wout hie generations" (Lev. xv, 4). Yea, verily all depends upon repentance ? Said R. Hiya Indeed, thw at right ! And therefore the ewe i prolonged, but the Holy One will accomplish all His promises to them at the "end of days", as it is written, "And it shall come to pass in the end of days that the mountain of the Lord's hhouse shail be established in the top of the mountains, and. shall be exalted above the hills, and all nations shall low 'unto it" (ls, 11, 2)! [1900] In regacd to the intimation which God gave to Moses, that although Israel wil sin against Him in every generation He does not desire anyone to rise up and accuse them, what actual examples have we? One is the prophet Hosea, who first said, "The beginning of he word, of the Lord by Hosea . (Hosea 1, 2), but soon after tad to proclaim, "tere inthe orignal ic 4 pata dette enon 2 'Avett Abjuham and "he Cup of Heneicion™ aed athe espresonntap 4 he oven" ad "ed Of da

140THE ZOHAR IY [r900
"Yet the number of the children of Tsract shall be as the sand of the sea..." (hid. tt, 1), Le. although he began with sccutations he had afterwards to proclaim blessings. There- fore the prophet blessed them with many blessings in order to move them to repentance, to turn them to their Father in Heaven, and he ceased interceding until the Holy One forgave their sins and they were purified before Him. 'The cis true of Elijah, For what do we read concerning hien ? dhe came and sat dawn urider a juniper tree, and he equested for himself that he might die" (x Kings ts, 4). He ssid: "Lord of the world, 'Thou didst send a woman to Terael whose name wis Deborah, and abe caused ther to repent, as it is written T Deborah arose, that T but I came and 'What dos thou here, Elijah ? At first thou dst show zeal on behalf of the Covenant, which when T 'cbeerved I ae pla for these of thy jenny on My behalf, in segaed to that Covenant, and sp T took it with the consent 'of Moses and gave it to thee""—for itis written: "Wherefore sty, Behold T give unto him (Phineas-= Elijah) My Covenant: peace" (Num. xxv, 13)—"and now, as this Covenant of 'sno longer right for thee to sand forth as thou must let thy zeal lie fallow and leave the punishment of My people to Me, even as in the beginning, when it was mine, [left it in another hand, and tid not accuse them." We have learnt that at that moment fhe lost the gift which Moses had given to him, for it says, "He went in the strength of that meat forty deys and forty nights unto Horeb, the mount of God", Why dit he go there? In order to demand the return of the Covenant from him 'who acquired it of old on the mount of God. Said Moses to him when he made this demand: "Thou canst not receive it from me, goto the litle ones in Israel (those who are about to be circumeised) and thou wilt benefit from them, and they will give it to thee," And he did as Moses bade him." "What kindness has the Holy One shown to lara in every "Phe text ert sera be defective. tea-r99H] _kE-7184 (#xonUs) ur Period ofits hitory | Observe that it says: "O my peo 'what have I dose unto thee and sent before thee Mons Aaron and Miriam" (Micah vt, 4). Now, there were many ser prophets after Moses, [3900] 20 aurly i ought uns""And Isat Moses, Aeron, Eleszar, Phineas, Joshua ja, Elisha, and ever so many other righteous men and saints" Why ae only these three mentioned ? Because wat the Holy One meant was this: "My people, why do you not remember al the kindness that [have shown you in ending to you Moses, Aaron, and Miriam ®" God was lke a king tho had» prvineeand sent tot mutt governors core Xt to lead the peopl, and to care fr the welfare. Upon 'wom should fal the obligation of proving these high representatives ofthe king with their requcement, if mot 'upon the inhabitants of that province ? But with God it was 'the opposite, "I have sent unto you", says the Holy One, "Mowe, who gave you manna to et and led you and vost children and your cate, and exerted himself on your beha thar all your wants might be satisfied. I have sent 1 9 'Azron likewise, who lrought to you clouds of glory wher- 'tht cover you ar with aking' garment, who bathed yeu {ith the presios dew so that your germents and your sandals didnot wear ot, but were renewed every day. Also T hare Sent unto you Miriam, who Brought a miraculous cistern eo ith water from which you and your eatle things needful for your existence ani ye ate and drank and 'sat under theireanopy of glory, but ye gave not anything io them—on the contrary, when they hnboured on your behalf and took your burdens on their shoulders, ye rewarded them with insult and scomn."* Said R, Jose: "There never wasa father as merciful and loving this children a the Holy One fo Israel, "That lovingkiowiness is expremeal in the swords ""Beated be the Lord that hath given rest unto his people there hath not failed one word of all his good words he promised" (1 Kings vit, 56). Observe His great merey and love, how itis specially manifesed in this passage. For hhad it merely sid, "There hath not failed one word ofall his words", it vould have been better for the world and all us 'THE ZONA AY Lgeb the people thereaf never to have been created; but as it 'ays, "ofall His gol words evil and punishment vere not included, for the Loed prefers if possible ro leave His inten- tion of punishmest unfulfilled. And even when Te threatens and raises the lash (to punish), the" Mother" (the Shekinah) Gomes and takes hold of His Right Arm so that the lash 'eiaine suspended, but does not descend, because both are of one counsel, He in threatening, and she in holding his hand. If you ask, Whence do we bnow allthis? we answer, from the following clear statement, "And the Lard said Moses: Go, get dice down, for thy people have corrupted themselves" (Ex. ail, 7), The Lod bopan tit the lash, tod Moses, not knowing the ways of the "Mot Silent in fear. As soon as the Holy One perceived this, He Pricked him and incited hit by saying, "Now, therefore, E'Me, shat Ay wrath may wae bot againet them" Moser divined immediatly what this foreboded, and realized what he must do:ao heseized the Holy One's arm, for ita written that he sid, "Remember Abraham", ete. (Ibi, ¥. 13), on ount of which the lash did not descend. But where was the "Mother", whose proper furetion it was to stay the Arm and prevent punishment 2 Why did She leave the task te Moses? Task ths question and am utterly bled, knowing rot what answer o give, untl we repair to the Holy Lamp {Simeon} When they came inthis presence R. Simeon

28once saw from their faces that something was touting
them. He said to them: "Enter, ny holy efildren Come, © ye beloved sins of the King ! Come, my cherished and cary loved ones ye who love one another ?—for R. Abba once ssid that Companions who love not one another pass 2ay from the world before their time, All the Companions in the time of R, Simeon loved one another with heart and soul, and therefrein hs generation the secrets were reveled; for he was wont t sy that siden of the Holy Torah who dy nor love one another eaves a departure frm the right pth, and what is even more serious, cause a blemish in the very 'Torah itself forthe Torah isthe esence of love, brotherhood, avd truth, Abrahim loved Isaac, and Isaac loved Abraham. They embraced one another; and Jacob was held by both in igob-t9ta] wT THSA (zExoDUs) 43 lve and felowahip, intermingling their spirits each with 'each. 'Therefore members of the fellowship follow that example in order not to cause any blemish in the 'Torah. 'As we hive said, R. Simeon, having observed 4 certain sign in the faces of the neweomers, weleored them vith word of lore; and they answered im saying, 'Of truth the spirit of prophecy rests upen the Holy: Latmp, and 20 we should have known.' R. Simeon, having heard them, wept tnd said; "This is one of those sayings whowe significance 'was revealed to mein a whisper from the school f knowledge in Paradise itself, and which should not be repeated openly. 'Yet, in spite of allthis, Twill now reveal it unto you, O my beloved children, my children whom my soul loves! What else can I do? Iwas told tome in a whisper, bu Twill tll itt you openly, and when the days of the Messiah shall be 'come, when we shall see face to face, [19ta] ll the "faces" 'ill give their consent. Now the sin which the "ousiders"— "the mixed multtude"—committed, and in which the holy people participated, was a sin against the "Holy Mother" 'the Shekinsh, because they suid, "Up, male us 2 god" (Elohin) (Ex. sxx, 1)—Elhim, the Glory of Israel, She cea mother om her children, "They changed their alory mitude ofan ox that eateth grass" (Ps. vt, 4). Yea, verily, that is the Glory of Israel: their Mother. "Therefore iv aso says, "The glory has departed" (1 Sam. 1%, 23), because they caused the Shekinab to go into exile with them. "They changed their glory with what ? "The similitude fof an ox." Herein fies a mystery. From out of the midst of the dregs of the wine, the dregs of evil, an Accuser emerges, the first Damager, in the form of a man approaching the Sanctuary, As soon as he paises on from these and desites to descend and wreak his ev will upon the eath he has to cover himself with a garment. 'Then he comes down with bis hosts. And the first garment in which he clothes himself is the form of an ox, Therefore the first of those accusing demons an ox. He is one ofthe "four principal damage 'who come down toinict misery on the world, All the three SET. Rabe Kama, a i uy 'rain oman ty fom other damagers belong to and are under this fist ox. What isthe significance of "hat eateth grass" ? We have already 'explained i but the estence of itis that those evil prini- palities have no portion in the residue of bread or of the en kinds of wheat. Therefore the "Mother" wa not there, fand it would have been unfiting for Her to be there. But, knowing Her love and Her compassionate ways, the Father 'uid fo Moses: "My beloved so, both (of us) do ever concur in this counsel." "This has been whispered to me secretly, and, as | have told you, it s not meant to be nosed abroad lest che children should seo thatthe lah is ready to dese, and so he ever in fear and trembling. However, God and the Shekinah are in one counsel, and rule according to the selfs plan" 'AND WHEN THE PEOPLE SAW THAT Mosts DELAYED. (boshest) 70 ComE DOWN OUT OF THE MOUNT. The word "people" denotes the "nixed multitude". And who were the "smixed multitude!" ? Were they Lydians, Ethio- -pians, or Cyprians ? Were thes not all Egyptians, and did they hot all come from Exypt? If they had consisted of a mixture of many different naions, would not the plural 'verb "alt (went up) have been used instead of the singular 'ala (Es. x1, 38)? In fact, however, the "mined multe' consisted entirely of one people all the members of which spoke ane language: namely, all the sorcerers of Egypt and all its muagicans, as i is writen, "And the magia of Exypt, they alo did in like manser with their enchantments™ (Ex. vi, 11); for they wanted to oppose the wonderful works. ofthe Holy One, blessed be He. When they beheld the signs 'and the wonders whieh Moses wrought ia Bgype they came to Moses to be converted. Said the Holy One to Moses: "Do 'not receive them !" Moses, however, replied: "Sovereign 'of the universe, aow that they have seen Thy power they "deste io accept our Faith, let them see Thy power every day 'and they will learn that there is no God lke unto Thee." And Moses accepted them. And why, then, were they called "mixed multitude" ? Because they consisted of all the grades. of the Egyptian magicians, at their head being Jannes and 1910-1918] i T1sa (txonvs) 4s Jambrent Duting the hours of the day these wizards prac- tised their unholy arts, and from the time of the setting of the sun, the beyinning of the second half of the sixth hour to the commencement of the second half ofthe ninth hour, they ude observations of the heavens: the middle of the ninth hour being the "great evening" (ere rab, which means both "great multitude" and "great evening') 'The lesser 'magicians, however, did not thus: they' made observation from the middle ofthe ninth hour until midnight. The chief 'wizards began at the time mentioned above because the rine hundred and ninety-five grades begin then to roam 'upon the mountains of darkness, and their spirit moved 'upon all those magicians in virtue of their witcheraft and 'they did all that the latter atked of them, so that all the Egypiians had complete faith in them and called them 'Marge evening", in contrast tothe "small evening", which hogan from the mide ofthe tenth hour, [1918] And because there were two "evenings it speaks ofthe "large evening": that is, the chief magicians, who went out with the children 'of level from Egypt. Their wisdom was great. They studied the hours ofthe day and thei signficanes, and they studied the grade of Moses and perceived that he was in all qunrters in the number six (be-shesh®), namely inthe ist sx hours of the diy, over which they hd no power and could exercise no control, and also in the six supernal grades to which 'Moses yas atached; and they realized that he was to come down from the Mount in the crowns of these six grades; tbut when the appointed time was come Moses had not yet returned. At once Tite PEOPLE GATHERED THEMSELVES 'ocErien unto Aanon. Why did the magicians rather 'themelves unto Aaron ? In order that they might be in- cluded in the Right Side, while yet evoking the Left; so 10 'Aaron they came, as he represented the Side of Mercy. 'Axp sat unvo mincUr, MAKE US ELOMIM. Observe, that the whole time that Moses was in Egypt he did not fonce mention the name Elehim, but only YHH, and "SC "Targue Jonathan, ES, 0, 1. Same Fetes a8 ee eget

46rue z0HrAK 1Y [1918
therefore it was hard for Pharaoh, because through this the ther side" had no power and could not dominate the world. Naw, however, the magicians sought after that divine Name, and therefore they said, "Make ur Elohim", because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which bas Hitherto been pushed aay. WHICH SHALL Go sEFOnE Us, What did they mean by that? We see that all the good things and all the glory of the world belong to. you— Israel—while we are pushed outside: We also want Elohim, 'who should walk before us as YHVH walketh before you, for our "side" has also the right and the power to walk before us, if we make proper preparation before it. Observe that all the cloude of glory which moved with the people ia the wilderness covered only the childcen of Israel, and the loud of Glory went before them, 3s it is written: "And the Lord walked before them by day" But this "'mixed multi- tude", and all the cattle, walked on behind, outside the 'camp. Observe abo this, that all the forty yeara that the Tgraelites walked im the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.' Sad R. Eleazar: "Father, in that esse, that "mixed multitude" did not partake of the manna?" R, Simeon replied: Certainly not, indeed |'They only had what the Israelites chose to give them, as one gies toa slave, And what part of the food did they eat? Of the husks which 'emained clinging to the millstones. Seripture proclaims directly: "And the children of Ferel ate the manna forty years long' (Ex. avi, 35). Thus, until this time, the "mixed multitude" was kept doven, but now they sought the per formance of some act whereby they might strengthen the "other side", and they sid, "either we become al of us one people so that we are included in you, oF let us have one to walk before us, even as your God walks before you." Said Aaron: "It is not to be thought of that these should join with the holy people to become one with thers, or that the holy should become mingied with them. It would be better to separate them entirely from the holy people untit Moses 1916-192] x1 T1s4 (exonus) 147 'comes back" Aaron verily meant to do all things for the bet, only, alas | there were many in Teruel who did associate themselves with the others, if not in action at least in th hearts, Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. xxxitt, 30) to drink until they were all purified {192q) and no dregs of unboliness were left in them, CAND Aanow satp To THES, DREAK OFF THE GOLDEN eqnRinos (Ex. tat, 2). Did they have no other gold ? 'Aaron's idea, however, was that while they were arguing 'with their wives and chien time would be gained and 'Moses might return before harm was done. Observe hove te the saying is: "Proselyes cause as muck pain to Israel a8 sore does to the flesh", particularly inthis case, when they were not even genuine proslstes, 'AND Ald THE PEOPLE BRAKE OFF THR GOLDEN EAR- TueM Un70 Aarow. What quantities of such earrings there must have been there! AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED 17 WITIL A ORAVISG- 'TOOL. Here itis plainly tobe seen that Aaror did not guard bitnself against the ewo magicians who were the head of that mixed muldiude". One of hese stood in fronc of him, and the other busied himself with his witcheraft. After the two sorcerers had hatched their plan they took the gold, one 'ovo-thieds and the other one-third, this being the method 'of that kind of magic." At this point R, Simeon wept, and "0 pious one! O holy one! O Aaron, thou ancinted tf the greatGod! Through thy piety many ofthe hoy people Ihave fallen, and this all because thou knewest not how to guard thyself! Alas ! What did those soreerersdo ? When the first six bours had passed and the seales of the day were even, they took that gold which they brake off their ears, Why did they broahit olf? Recause he who desire to perform wwitcheraft must not consider the value of his possessions; and they thought, "the hour is now propitious for us, pro- vided we de not waste time; therefore it is no time to worry

8site roman 1Y Lis:e
out gold" At onc, "Al the people brake off the golden farrings, that is they "brake" or tre the eas in thee teageress to take ofthe rings" R. Simeon then wept again Sod sid: "0 holy people, O holy peole of God. Ale, fas FThen he conned in wears Tee weten: "And if the Servant stall panty sy, Ilove my maser 1 wil ot go 'out free... then his master shall bore his ear. ."" (Ex. xat,, $6), andthe Compeions have commented "the ear which icant on Mount Sina the words, 'For the children of erick ae servants unio Bend not actrae of servants aed 'nich yet stoops to rarken to the word of tempers causing its owner to shake ofthe yoke ofthe Kingdom of Heave and sell himselftosnather man—sicha ear must be bored 'And these sinners and evildoer, in the eagernes to rem te their sinful ways, did not ask their wives and children, tat bake their eae and threw of the ye of heaven, fore fang their right to enypartin the Holy Name oe the heritage cf the holy peopl, What did they do, the two magicians? "They divides that god, as we have sid: one took two-thinds and the other took one-third, They stood opposite the sn the sath hour. They manipulated the nstroment of ther forceryand uttered tec incantations. And when the seventh Hur came they both lifted up their bands and placed them upon Aaron's hands, for it fs written: "And he received them ac their hand "There were thus only to from whom Ie "received them. As son ashe tok the god from thir hand 2 weige proclaimed: "When the hand joins band ex shall not Be unpurihed" (Prov. x, 21), a8) Aaron, a "Thou hnowes the peope that they are act om evil" (EX, st, 23); that is they brought evil into the world, The secret of it was chat these wicked sorcerers, sons of wicked Taam, grandsons of wicked Laban, perceived that te Cup of Benediction must be in the ight hand, and hat energy and poster aways emanate from the Right Side #0 they thought in ther heats "Ifthe representative of the Bight, namely the High Pret, should be on ovr aie, then the power wil propery and completely be ours." AS sun a the seventh hout of the day was arvived they gave the es Mei 1920-1938) kt tIsa (uxopus) 149 'god instantly to Aaron, Now, had he but sid to them, "Put the gold first on the grotind and I will pick it up", their 'witcheraft would have had no effect whatever; but alas fhe ook it from their hind, wherefore Scripture complains: "And he received themat their hand!" See now the unhappy. fateof Aaron {A prophet he, a sage, aholy man of God, and yet he could not guard himself | For had he only taken the 'gold from the ground all the magicians of the world could 'ot have succeeded in their AND FASHIONED It WITH A GHAVING-ToOL. This does not mean, a5 people are apt to think, that he carved designs upon it with agraving-tool or chisel. What the text comes to show us is that Aaron was not sufficiently on h quird. For had he, even after taking it from their hands, thrawn in on the ground, even if he had picked i up after" 'wards, this evil operation would not have (1938) succeeded 'but what he did yas tpt the whole of the gold into a bag, > keeping it hidden from view. 'This made the witcheraft effective. We have found in the Book of Enoch the following: An only sont will be born unto Him of the White Head,¢ land when they of the asses! flesk* shall come, they will 'midead hiro through him who pias pearl into bells of gold 'without knowing what he does, and.an image will be fashioned with a chisel." What docs heret ("chisel"—or more literally style") here signify? It alludes to the "style of a man (emsh)" (Isa, vit, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. v6) who corrupted the world by chiseling images and idols with that "style" [Now, this is what oceureed in the ease of Aaron: frst he theew the gold into a bag and hid it from view—which, as we hav 'aid, is an essential adjunct to all magical processes, for in 'their lore itis taught that anything which is to be made public show of must frst be covered up and hidden away; and conversely, what has to be hidden afterwards must fist 'be shown to view. Now, my beloved chiddren, the darlings 'of my soul! what shall do ? T must perforce disclose to you; but, I pray you, reveal it not again. In the side of holiness " Ain The Supermal Pet. #"Phe sed lide Heth, A830

150Tie zona 1 [1926
the true God (Elohim) reigns over the universe, He takes hold of three worlde-of Beak (Creation), Vezirah (Forma tion), and "Asia (Completion); and we have in the verse tunder consideration an allusion 10 each one of those phases "ite received them at their hand" corresponds to beri, sine it symbolizes something a8 yet unfashioned; "and he fastioned it with 2 graing-tol" corresponds to yeyirahy tdthen "he made its golden calf". Ah, who has ever beheld ftuch wily magicians, such crafty sorceres at these ! Now 'ne may well atk, Tet ct written that Aaron said "7 cast 'tuto the fire and then came out this calf"? Yeti is quite impossible to imagine tht Aaron himself made hat thing) in het, ic expresly states: "And he (Motes) tok the calf which they nade", Obviously, then, it was made by the wn- writing power of those two actions of his: fist, his having taken the gold from their hands, andl secondly his binding itp ina bag. Tes only in subuidiary sense that he can be ssid to ave mae jt were it not for those two actions, i Ieeale ve nceeaea, Bolten Ke tek pet tors thie hands they began their magial manipulations and incantations and 40 drew down the spirit of impurity from the "other side", and emsed to spirits to come together, de male and the other female, 'The male vas disguised in the form ofan ox and the female in that of an 35, and these {wobecame one. Why just these ? As othe oy, an espanation Thmalteady heen given, bn wlat of the ate ?"The earon Gor the incision of thie beat inthe symbolism of that unholy union is that concerning these Egyptian magicians we read? "the fesh of asssis their sh" (Eaek. sit, 2; and through this we how that all thote ofthe people of Tstel who died Iessuse ofthat an of the pole calf had sympathized with then in thee hearts. And because chee were two images, i 'says concerning the calf, "these are thy gods, O Israel". 'AND ME MADE IT A MOLTEN CALF. We are told that it 'weighed one hundred and twenty-five hundredweight (this Figure being the numerical equivalent of the word massehah, molten); how, then, eould he have taken them all from es Ineoddetion, 0h fp i spab-to3a) RL HSA (xoDUS) 151 "thee hands"? Could such a heavy weight possibly be lifted and held by human hands? The fact i, however, chit 'they held in thei hands only so much as filed chem, and {his portion teprescated the whole. It ie seriten: "And 'shen Aaron sawit, he bul an altar before ie © holy man strange that with all thy good intentans thou knewest nit howe to guard thyself) As soon a the gold was thrown into the fie the power of the "other side" was strengthened there and the image ofan ox emerged, [193] as already mentioned, through the two atizctive forces of the "other 'once Aaron an What di ie so Il ew that the side" had gained power, and immediately afterwards he bile an altar: for had he dot hastened 20 t0 do, the world would ive heen turned again into = waste, He was lke 3 ings officer who sces thatthe highay i infested by very formidable robker. He therefore persuaded the king 0 59 forth on that road and then enticed the robber there, Whea the robber beheld the Figure of the king before him he wa seized with fear, and retreated. Similarly, Aaron, when he realized thatthe "other side" vas gaining strength, gasped the one remedy eft him and strengthened the side of holines bby making an sitar. As soon as the "other side" saw the lanage of the king before it, it retreated and ita power wis weakened, Observe what Aaron proclaimed: "kis a feat (lag) to the Lora" (Ibid). "A feast to the Lord", not to the 'al, He laboured for the side of holiness, and summoned the people tothe side of holiness. And tis was the remedy which he hastened to apply, and failing which the world would thave collapsed, And yet fr all that "the anger of the Lond vwas roused against Aaron" although ke himself had intended ro evil, The Holy One said to him: "Aaron, those two 'magicians have drawn thee to do wiutwoever they would. Dy shy Mle !"Tmo of thy som shall be track dawn and de because ofthis sia." 'This fs the imlieation of the words: "And the Lord was very angry with Aaron fo have destroyed tim" (Deut. 1%, 20). Observe this: Aaron erected an ater Ioefore the Lord, and all that the caf syebuized retreated before it. Aaron's sons (Nadab and ARihu) erected the ensign 'before the face of the Lord ('strange

132'He ZOHAN TY [i930
fire") and the "Side of Holiness" retreated, as its written, "And they offered strange fre before the Lord" (Lev x 1). "They Brought itunt is altar and were punished fr this sn. "Aazon thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had ieindeed been the case— ax some think— thatthe altar was bull in honour of the image, then surely Moses' fest ation stud ave Dea to destioy fy as the prophet Ido, for instance, prophesied chat the altar of Bethel would be de- sroyed (( Kings x), But here ie was quite diferent, as 1 have made clear. Moses "took the calf which they made and burnt stim the fire and ground it to powdes", but it Ales not say that he destroyed the ata. Observe that it says, 'Ad Aaron priclaimed and asd, To-morrow isa fast of the Lord" The expression, "prechimed and sui is used caneerning Jonsh (when he-prached 10 the Ninevte, Jonah i, 4): and as thore it denoted judgement, s0 does it alo here. "To-monnow ts a Feast oF THE Lop. He prophe- 'ied in the spirit of that altar in exder that judgement might ome upon the iniquitous: "a feast of the Lord to exercise judgement upon you". 'The people suffered a threefold punishment: one wrought by the Lord (¥. 35), one at the hands of the sons of Lew, 28), and one iifieted by Moses, 'when fie made the children of Israel drink the water (¥: 20) 'The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water, Mark also that the altar whieh Aaron 'male was intended for holiness, and dedicated untethe Lord, sinceit says that Moses'saw the calf and the dancing" (v.19), but it does not mention the altar, for Aaron knew very well that "he who sterificeth unto any god, save unto the Lord only, he shall beurterly destroyed" (Ex. xxtt 20) and he was certainly saved by the good plan which he conceived, and all eas dane by him with a perfect and righteous intention. Said R. El her, iti indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jerobram put up the golden calves, were they not rg3e-1938] ——_RI-TISA (#xoDUS) 153 Isractites who worshipped them ? R, Simeon replied: "Truly se Dutt hasbeen explained hes, Jerobuar sinned and caused others to do likewise for he sinned agsinat the Kingdom, Ue reasoned thus: "I know well enough that the 'sde of holiness' dwells only i the heart and centee of the word, namely in Jerusalem, and shereore cannot drave down that side onto this region (Shchem). Wha, then, shall do?" ""Whereupen he took counsel and made two calves of gol (© Kings v, 28). He conesived a wicked design, thinking: [tgp] "The 'other side' can be: drawn to every place, 'especially in this land (the Holy Land), wher it is eager to dell." But the "other side" could only be represented in the suis ofan oe, Why, then, di he put up two eaves ?Recaise he thoughi, "In the wildemess dvele thos sorcerers of whom it says that 'thee Heh isthe sh of asses. Here are those two suneevl spirits: let them be clothed inthe manner appropriate to them, as male and female—male in Hethel and femalein Dan". And so indeed, twas, And singe, 8 we fe tld, The fps of the svange woman (ielatey) drop an fan honeycomb, the Tsracltes were drawn with a special bewitchment towards the female ofthe kind, x8 iti written, "And the people went to (worship) before the one, unto Dan' (1 Kingp 11, 29). Therefore there were two calves, and Jeroboam sntracted them unto the Holy Land, and this thing became a sin to him and to Ista, and he prevented blessings from eoming down onto the world; and concerning him itis writen, "Whosorobbeth his father and his mother, and sath, Tis no transgreson, the same isthe comp 'ofa destroyer" (Prov. xxvn 24) Therefor, als, they were talves, because the fit danse o garment donned by the potwers ofthe "other side" ian ox, as we have pointed ou 'Aud if it be asked why they were caves and n0t oxen, the answer is tht itis ever thus with the demons of unholines: they fist appear ina diminutive form. Therefore, my beloved children, since they (the "mised multitude") desired the 'speet of Etim, and the at (the golden a) was eared 'out with an intention in which the "side" of Elohim was fept in mid, that Holy Ebhim, the "Mother" (the She- nah), who doth ever keep bck the Right Hand ofthe King t 154] 'THE ZOMAR IY [e936 (Grhen He is about to pusish His people) and holds up the lash, was not present there; 40 it was necessary for Meses to take Her place; and as soon as the Haly One awakened a certain uneasiness i him, he comprehended what it meant 'Thre times did the Holy One rouse this feling in him, as it ie writen, "Now therefore let Me"; "that My wrath may 'wax bot against them and that [ may consume them"; "and Twill make of thee a great ation". Moses shoved his wisdom in responding to these three iatimations. He took hold of the Right Arm, which action corresponded to the first swarming:he tole ho ofthe Left Arm, and this corresponded to the second; he embraced the Body of the King, which correspond to the last, And when he had embraced the Body', and the two Arms, the one from this and the other from that side, He could not move to any side. This was 'Moses' wisdom: that he gerceived, by means of the Lord's signs, which place to take hold of; and he did all things in wisdom" R, Eleazar and the Companions then approached bin and Kissed his hands. R. Abbs was also present. Said he: 'Had come into this world oalt to hear these words, it would have heen worth while." "Then he wept, and said: Woe unto tus, Master, when thou shalt depart from the world t Who wil then light up for us the greater radiances ofthe Torah }'This subject was hidden in darkness until now, but at las it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Him- self rejoices in this discourse. Joy upon joy has been added before the face ofthe Holy King. Who will awaken. words 'of wisclom in this world as thou dost ? to the end of Ks Ta vel repettion of Zar, en jel he sinned «««cabsed thet iipefetin") ro4h-1554 Ex soy, raoavit, 20 AND Moses ASSEMBLED ALL THE CONGREGATION OF 'THE CHILDREN OF IsRAEL, ETC. R, Hiya opened here a dzcourse on the text: "And Saul sid unto the Keni Apart, etc. (x Sara. xv, 6). 'Observe, he sid, "that in regard fo Amalek it's writen: "T remember that which Atmalek did co Trae! ete. (2d. 29, 2). What i the teason that none of the wars waged by other nations against Israel was 10 displeasing to the Almighty as was the war waged against them by Amalck ?'The reason, assuredly, is that the Fhatle with Amalck was waged on both fronts, both on high ana below for at that time the evil serpent gathered all Ks forces toth above and below. Tt isthe way of a serpent t0 liein wait on the rosr-roads. So Amaek, the evil erpent of Israel, was lying in wait for them [19sa] on the erss-roads, asit is written: "how he set himself against im inthe way"™ [Ubid.). He was lying in ambush on high in order to defile the Sanciuary,and below in order to defi Israel. This we deduce from the expression, "how he met thee by the way" (Deut. xv, 18), where the term gar'tha is meant to suggest the Kindred term in the passage, "IF there be among you any man that is not clean by reashn of that which chaneeth him (igre) by night" (Ibid. xxi, 14), By using the term garth, the text as much assays: "He has arrayed against thee that 'evil serpent from above that he may defile thee on sl sides and were it not that Moses from shove, and Joshua from hhelow. put forth all theie strength, lrael would not have 'prevailed against him. tis for this reson thatthe Holy One, blewed be He, cherished Tis enmity against him throughout all generations, inasmuch as he plasned to uproot the sign 'of the envenant from its place. "Our verse continues: "And Saul said to. the Keni." 'The Kenite, as we krow, was Jet. Now, how came the "Let eat Ioan ways uneasy.

156THE ZomaR ty [1950
descendants of Jethro to have their abode alongside of 'Amalek ? Was not Jericho their home ? But the explanation js found in iS the children of the Kenite, 'Moses! father-in-law, went up out of the city of palm-trees (je, Jetcho) with the children of Judah into the wilderness cof Judah (Judgest, 16); that isto say, when they left Jericho, they moved on as far as the border of Amalek, where they settled and remained until the time of King Saul, when, 25 wee read, "the Kenites departed from among the Amalckites" (¢ Sam. xy, 6), They had to depart because, when the time comes to punish the guilty, the piows and just who are smvong ther ate first made responsible for their sins. This has already been made clear elsewhere. Similarly, if it had not ben for the riff-aff that became associated with Israel, the Israelites would rot have incurred punishment for the sin 'of the golden calf, For, observe that fist itis written here, "of every man whose heart makes him willing ye-shall take any offering" (Ex, xxv, 2); to wit, of the whole body of the people, including the mined multitude, as the Holy One, blessed be He, desired to have in the work of the Tabernacle the co-operation of all sections of the people, both the brain" category ane the "shell" category: all were charged with the performance of the work. Subsequently, however, the sections separated, each betaking itself to its own affinity, and so the mixed multitude made the golden calf and led ray numbers wha afterwards died, and thus brought upon fsrael death and slaughter. The Holy One, blessed be He, thon said: "Henceforseard the work of the Tabernacle shall bbe performed from the side of Isract only." Steaghtway Moses assembled all the congregation of the clildren of Israel... Take yefrom among yan offering wnto the Lord" (ibid, xxx¥, 1-3). "From anwong you" emphatically, but not "from every man whose heart msketh him willing", as in the previous injunction, Furth signify that, as the mised multitude were ringed among the Israelites, Moses found it necessary to assemble the later'on fone side so a5 to segregate them from the former." sgse-t9sb] —_-VAYAQHEL (ExopUS) 157, Anp Moses assemaren, R. Abba cited in connection 'with this the verses "Assemble the peopl, the men and the \wonien and the litle ones" (Deut, xt, 13). Just as 'ix hundred thousand men." R. Eeazar expounded our text 'in relation to Tsrael atthe time when Moses descended from 'Mount Sinsi, regarding which iti written: "And when Joshua heard the noise of the people aa they shouted, he 'aid unto Moses: There is a noise of war in the camp" (Ex. xxx, 17). Ist possible that Joshua heard it and Moses «did not hear it? The truth is that Moses knew already what 'had befallen, whilst Joshua only now became aware of it and the word bee'ah when they shouted) can read bra' ah, ie, "a evi", as that tumult proceeded from the "other "side" (synonyinous with evil). For Joshua, who (as compared With Meses) was emblematic of the moon, apprehended the sound that proceeded from the evil side, and straightway "he 'said unto Moses: 'There is anoise of war in the camp", At that moment the two frst tables of stone became too heavy' for Moses' hands, as already stated elsewhere, [1956] and 'dropped frm them and broke, 'The reason was that the Jetters of the tables of stone flew away. "Mark this, At the turn of the four seasons of the year a 'sound arisesin the four quarters ofthe world through which the sinister side is ticed up, anterposing between one sound snd another, and at the same time obscuring the ight that streams from on high It is because the voce from above docs 'not meet that from below that the left side ie aroused and is able to insinuate itself between the two. 'That interposing sound is the sound or noise of war, the noise of the evil forces; and this is the meaning ofthe word ere'ak (in evil) Tt was for that reason that only Joshua heard that noise but rot Moses, for it proceeded from that evil power that Impaired the light of the moon. Hence Joshua, wha was the replica of the moon, perceived that noise, whereas Moses, 'who was the replica of the sun, did not percsve it. The ight of all Taracl was altogether darkened By reason of the evil "evmpra

138'THE ZONAR IV Los6
power that took hold of them, Bat straightway the Holy One, blessed be He, forgave them thei sins." Ap Moses ASSEMBLED ALL THE CONGREGATION OF ME CHILDREN OF ISRAEL, AND SAID UNTO THEM: 'These ane THE woRDs, E16, He took this step because the mised multitude were now removed from them. R, Bleasar and R. Jose were stung one might sudying the "Torah. When ridnight arived the cack erew and so they pronounced the benediction.) R. Eleazar wept, and said: 'Observe this, 'The Holy One, blesed be Te, has just smitten three hundred and ninety firmament, and rad 'them te shake and to tremble; He hae wept on account of th destruction of the 'Temple, dropping two tears into the yreat 'ocean, a3 He bethought Himsel of His children with weep- ing. Fe the night is divided into three courses which exend 'over a defnite space of twelve hours, any additional hours being eunted as belonging tothe day and not tothe night, which has just its own twelve hours These three night courses are divided hetween theee companies of angels. 'To the fire company is assigned the period of the fist four hours for the singing of the night hymn in. prise of cheir "Master 'That hymn consists ofthe pean, "The earth isthe Lord's, and the fulness thereof... For he hath founded it 'pon the seas. who shall asend into the mountain of the Lord ?. .. He that hath clean hands, and 2 pure heart." (Ps, xav, 1-6), Why that hyn ? Because when the night spreads its wings over the world all human beings have a foretaste of death, so that thei wouls quit the bodies and soar 'upwards to heaven, Hence those angels are stationed there, "Who shall ascend into the mountain of the wi, the Temple Mount; "and who shal stand in His holy place? to wit, the court of the Tsractes.* For the'Templ below has een constructed after the pattern of the Temple on high. Now, in each heaven there are various chiefiains and commanders; and when the souls 'lene att Th, 0 oir God, King af dhe univer, bu gave the "ie. fe Temple hres hee non aries ofthe male ex ould enter. agsb-1g6a]_—_vavAgutEL (Exonus) 139 leave the body and attempt to enter heaven those that are 'inworhy ae thrust aside by those angels, so that they roam to and feo inthe world, being erred about by disembodied spirits who communicate to them lying statment, alten 'mingled wih a gain of tuth regarding event ofthe ear fare, as aleady explained esewheres But the righteous 'mountinto heaven, where doorsare opened for thern through Which they may enter the place cilled "the mount ofthe Lord, which is after the pater of the Temple Mount below. From thence they peneiate within the place elled "His boly place", where all the souls appear before their 'Master. After the ame patie, the place where Iaal had to appear before the Holy One, blesed be He, was eilled the Coure of the Iaacites. At the moment when the souls stand in that place there is joy before their Master, because by then the place called Holy of Holes becomes re-ctab- fished: iis the place whece are recorded all their deeds and Acie ert 'The second camp have assigned to them the second four hours of the night, bat their chanting only continues until midnight, when the Holy One, blessed be He, enters the Garden of Ede, 'That conpaty oni of the moumers for Zin, the same that wept forthe destruction ofthe Teme ple, The litany of the middle four hour begins the rivers of Babylon, there west oven, ye, we wept ete (Ps. exert 1-9), the angels that chant thawing themstves actually wept atthe time by the rivers of Babylon together vith Irae, [196] a is clear from the words, "yea, we wept We learn this also from the satemeat of the Sexpuure: "ehold, the angels ery without (Isa. xin, 7), the word "without" indicating Babylon; for that company of anges accompanied the Shekinah a eras abylon, and there dey 'wept together with Israel. Hence they commence theit chanting with "By the rivers of Babylon" and conclude with 'Remember, © Lord, against the children of Edom", ete (@s exxvt, 7-9). The Holy One, blessed be He, then Ihates Himself and strikes the heavens, as already sai, so that twelve thousand worlds quake, and He melts in ters, Ya. Bx xe 28

160'THe ZoHAR 1Y (2960
as it were, So Scripture says: "The Lord doth rear from on. high, and utter his voice fom his holy habitation; he doth ily roar because of his fol" (Jer. x¥¥, 40), He semem- tere then Tsrach and deops two tears into' the great ocean. [Atthat moment a fame bursts forth in the North, and, ine pelled bya northerly wind, roams to and fro about the world eis the moment of midnight, andthe flame strikes against the wings of the cock, "The cock then erows,and the Holy 'One, blessed e He, enters the Garden of Eden, for He finds no comfort until He goes thereto have joyous eommunion 'th the soul of the righteous. 'This isthe allegorical mean~ ing of the verses: for we are sold, {and my people. "Then spoke the King . .. Who is he... ? And the King arose in his wrath from the banguet of wine nd went into the palace garden", ete. Esther vil, 4-7). At the moment wien the Holy One, blesed be He, enters the Garden of Eden all she trees of the garden, and all the souls of the fighteous, break forth and chant "Life up your heads, © ye fate... Who is the King of glory? Lift up your heads, © ye gates..." (Ps sat, 7-10). And when the souls ofthe righteous return to their bodies, all those angele lay' hold of them and chant; "Behold, bless ye the Lord all ye servants of the Lord" (Jbid. cxxsiv, 1), We have learned that this hyn is chanted by the third company of anges, who are 'ceapied in sng and peste during the lt four hou of the hight until daybreak, when all the stars and constellations, sandal the superior angels who rule over the dsy, break forth in song and praise to ther Master, this being alladed to in the words ofthe Scripture: "When the morning stars sang together, and all the sons of God shouted for joy" (Jab xen, 7) Then when the sun appears in fll daylight, Trad take up the song below in unison with the sun above, ax Seripture says: "They reverence thee at the appearance of the sun" (Ps. uxxt, 5. For the sun, on commencing his courte, breaks forth into sweet melody, chanting: "O give tharks unto the Lord, call upon his name. Sing unto hima, sing praises unto him ..." (Ibid. cv, 1-43)' Said R, Eleazar' "Were mankind not so obtuse and insensitive, they would be thrilled 10 ecstasy by the exquisite melodiousness of the o 1964-1960] VavaquieL (exons) ir 'of the sun when he journeys forth singing praises to the Holy One, blessed be He, 'Whilst they were thus occupied isthe study ofthe 'Torih the day broke, They then arose and came ino the presence 'of R. Simeon. As soon as he saw them he said: 'Eleazr, 'my son! You, together with the Companions, must hile 'yourselves during the next three days, and not go out of 'doors, as the Angel of Death is now in the town with per- to-do harm and once such permission is given him he can lay hands on anyone that he sees, For if he catches

1of any ante ascends. un high, rings an
against im, makes a record of his sins, and demands judge~ 'ment from the Holy One, blessed be He, and he does not budge from thence until he obtains sentence against that 'man, after which, having received due permission, he pro- eed to take his life RR, Simeon further said: "I swear to you thatthe majority 'of people do not die before thei time, but only thoxe who know ot how to take heed to themselves. For atthe tine 'when a dead body is taken from the house to the place of 'burial the Angel of Death haunts the abodes of the wornen. 'Why of the women ? Because that las been his habit since the time that he seduced Eve, theaugh whom he brought death upon the world. Hence, when he takes @ man's ki and the males are accompanying the dead body, he mingles Timelf on the way among the wornen, and he has then the power to take the life of the sons of men. He looks on the way at the faces of those who come within his sight, from the time they cary the dead body out from his house to the place of burial until they return to their homes. Its on their account that he brings about the untimely death of many people. Regarding this itis written: "But there is that is Swept away without justice" (Prov. sit, 23). For he, the 'Angel of Death acends and brings accusations and recounts 'man's sins before the Holy One, blessed be He, so that the rman is brought to judgement for these sins, and ip rernoved from the world before his time. Whit is the remedy against this? When the dead body is carried to the place of burial, a man should turn [1968] his face in another direction, and wo site FoaR tv L196b ieave the women behind him, Should the Inter pas in front heshould turn round o a8 ott face them. Similarly, when they return fom the place of burial he sould not return by the way where the women ate standing, and he should not Jock a them at all, but should turn a eiferene ay. Te esau the sone of men do not know of this, and do not ahverve this, thatthe majority of people ate brought up for jinigemene and ae taken avay before their time" Suid, Elena: "lf that 0, were Bete fora man nox tall follow the deat hee resting place" Sai his father to him "Note Far whoever takes heed unto himset in the manner just described is worthy of length of days and atl 'more ofthe word to ome. Observe tha it was not without 'aise that the ancient ordained the blowing of the trimpet ere op a teary oo eed eee the place of burial, 'This wan not inattted merely for the honour of the dead, Rather is ite purpose to protect the i against the Angel of Death, x0 that he should not be alo indict them on high, and asa waming tous to gard themselves against him.' KSimean thea discourse on the vere: "And when Ye go to war in your land against the {dverary that oppreseth you, then ye skal sound an alarm "es (Num. x, 9. Tthas been explained, 3c 'alrersary refer to the Angel of Death "at oppreset" consinsally and takes the lives of the sons of men, and is eager to slay others. What isthe remedy Soins him ? "Then ye shall sound an alarm with the trampets." For if on New Year's Day, the Day of Judge ment in the Heavenly Cour, when the Angel of Death de: Seen hee below so 28 o pry into men's deeds and ascends psn in order to indict them-if st that time Trae, being five that the Angel of Death ix descending to earth and again ascending with the objet of accusing them, anticipate Fm by Bling the rumper an o cine hi ad 6 prveect themselves agsinst him, how much more 30 is tht Aeedfl when the Angel of Death here below iv executing judgement and taking the lives of men; and how much more asi when people proseed to and return frm the place of bus For when the women walk inthe funeral procession, 1968] YavAaitet. (rxopuS) 163 the Angel of Death descends and places himself mong them. So Scripture says: "Her feet go down to death" (Prov. v, 8),

16wit tthe region called By the mime of "death. Ie is
thus that Bye brought death ito the world. May the Merciful Ose sive us| Observethe verse, saying: "Sos the way of an 'Multrous woman; she eateth and wipe her mouth, and saith, T have done no wickedness" (Ibi. xxx, 20). 'That vere fis already been explained, but we may alo interpret,

2follows: The say ofan adulterous woman" alludes tothe
'Angel of Deat, who i indeed, clled both by one name and the other; "she cate and wipeth her mouth', to wit, he consumes the world by the conflagration which he Kindle, taking men's lives before their time, "and sith, C have done no wickedness", since he invoked judgement against them, and they were found guilty, and thus died in acerdance with jee. At the time when racl made the calf and all those hhoats ded, the Angel of Death mingled himself among the 'women who were in the camp of Trrael. As soon as Moses became aware of his presence among them he assembled all the male persons separately, and this im why Scripture sys, "And. Moses assembled all the congregation of the luldcen of Tort, nanely, the menfotk whom he collected and seton one side. Hut the Ange! of Death didnot leave the 'women until the Tabernacle was erected, and even when the women were bringing their offerings tothe Tabernacle hh dd not leave thera until Moses, observing it, advised the rmeafolk not to come in company with them, and not ook at them face to face, but enly ever their shoulder. Serpture thus says: "And they came, namely, the men' (Ex xxx, 23), the expression "and they eam intead of "and they brought" indicating that dey did! not come a9 the Angel of Death did not depart from them until the Tabernacle was erected, "Note thatthe Ange! of Death s not found among women if dcr numer is less than seven, or less than ten. "That is to ay if seven women ae tether he is found among them and invokes judgement against men; butif there are no less than ten, he even demands the penalty of death. And iis

165'THE ZouAR IY [sg6b-1970
his presence among the women that is hinted atin the words, "And they came, namely, the men with the women" (Cid). All hat day, then, the Companions put themselves on their ard and absorbed themselves in the study of the Torah. 'R, Simecn called attention to the verse: "And the Lord said unto Noah: Come thou and all thy house into the ark" (Gen, vit, 1). "This verse', he said, 'has already, been 'explined. hut observe this, Could not the Holy One, blessed be He, have preserved Noah in some other way, as by putting him in some spot where the fleod could not reach, {97a} nthe same way swe ead, in consection with Gideon, that "it was dry upon the fleece only" Judges vi, 40); oF 'even have preserved him in the Land of lrael, of which itis written, "or was it rained upon in the day of indignation" (Ezek. $x, 24)? But the teath is that, ass00n asthe Destroy ing Angel ames down into this world, whoever doesnot shut himself, but exposes himself to his view, forfeits his hte, and thus destroys himself. We learn this from Lot, in eon nection with whom itis written: "Escape for thy life, lock not bchind thee" (Gen. 2x 17). Why' the warning "look not bochind thee"? Because the Destroying Angel was stalking Fpchind him, and had he turned his head and looked straight inthe face of the ange, the later would have been able to injure him, Hence iis written of Noah, "and the Lord shut him in" (18d. vit, 16), in order that Noah should not show self efoe the Destroying Angel, and should so not fll o his poner.' Now whist the Companions were in eoneeal- ment there died in the town thirteen men, R, Simeon said "Blessed be the Merciful One for thatthe Angel of Death did fot lookin your countenanees Axp Mossy ASSENMLED, ALL. THE CONGKEGATION OF THE cHiLpREN oF ISRAEL, ETC. He repeated all over again the instructions concerning the making of the Taber~ nnacle. R. Hiya said: 'It is all as has already been explained. "The actual making of the Tabernacle was carried out by Israel alone, without the mixed multitude. For that mixed rmukitude drew dovwn the Angel of Death into the world As soon, therefore, as Moses observed him he threw out 197] vawsqitet. (#x0005) 16s the mixed multitude and aasembled the Israelites by them- re le he pin tthe vor, "And ows TR, Simeon here expounded the verse" Who hath escended into heaven, and descended ? Who hath gathered the wind in is fists? Who hath bound the waters in his garments ? Who hath established all the end nf the eneth ? Wiat i hin ame, and what is his son's name, if thou knoest " (Prov. 10%, 4). "This verse', he asi, "has alrady been explained. "Who hath ascended up into heaven 2": this alides vo Moses, of whom itis written, "And unto Moses he sid, 'Comie up unto the Lore" (Ex. xxty, 1), According toanother interpretation, "Who acended up into heaven" aludes to of whom it is written, "and Eljah went up by a 'whielwind into heaven" (2 Kings 1 11) It may be asked, How could Ekjah have ascended into heaven, secing that the 'hesvens cannot sndure wen 4s much asa mustard seed ofthe 'mater of this World ? How, then, ean Seripture say, "and hhe ascended up by a whirlwind into heaven'? But it was 'with Elijah as with Moses. In connection with Moses itis 'irt written: "And the Lord came down upon Mourt Sinai" (Ex. xix, 20), and further on itis written, "And Moses en tered into the midst of the cloud, and went up into the 'mount (Ibid, x0, 28). Now, inasmuch ae the Holy One, blessed be He, was on Mount Sinai, regarding which it 'writen, "And the appearance of the glory of the Lord was Tike devouring freon the top ofthe mount" (id. xxv, 17) how ould Moses have entered into. His presence? The ansyer is found in the words, "and Moses entered into the 'midst ofthe cloud and went up into the mount". Ths shows that Moses enveloped himself in the loud as in a garment, and, having thus wrapped hitnself round, he was able to draw near tothe "fire a the glory ofthe Lord", In similar 'vay, Eljah, of whom itis written, "And Elijah went up by

1whirlwind into heaven", entered into that whintwind and
'envsloped himself in i as in a garment, and in this way ascended on high. The following recondite passage is found jn the Book of Adam the First Man, in describing the 'generations of mankind: A certain sprit will one day come

166THe ZOMAR IY o7a-1976
down to earth and will clothe itself in an earthly body and Will bear the name of Etjah, Whilst in that body he will soar aloft and, divesting himself ofthat body, ener within a ind, where anther and luminous body will hve been prepared for him, s0 that he will be3s an angel among angels. Hut whenever he will come down to earth he will invest himself agin in the material body, which will remain in the ower word; and ii in this body that he will make himself sible on earth, whilst it i in the other body that he will appear on high." Tis is thus the reendite meaning of the Words, "Who hath azcended up into hesven, and descended. 'There wasno other man whose spiritascended ta heaven and then descended to earth except Elijah, According to another interpretation, "who hath ascended up into heaven" is an allusion to Elijah, whereas "and dacended" alludes to Jonah, whom the fh caused to sink into the nethermost depths af the sea, Jonah was only made posible by Eljsh. Ejah ascended and Jonah descended, and the one as well as the otfer "requested for himself that he might die" Further, "who bath bound the wate" alludes to Eljah, who bound up in a bundle, as it were, all the waters of the world so that neither dew noe rain estne down from heavens "in is garment alludes further to Eliah, who smote (1974) with his mantle to perform his miracles, "Who hath gathered the wind (raikepiet) im bin ste 2" again an ali Eljah, who restored the spirit of a'man to hs body, hath established all the ends of the earth ?" stil alludes to jab, who after he had restrained the waters and adjured the heavers not to let rainfall, afterwards, by means of his prayer, restored life to the world by bringing back the rain, Which produced an abundance of food fora. "What i his name ® refers to Eljahy "and what i his son's name refers again to Elijah. "His mame" refers to Elijah when he 'acended on high, and "his son's name" refers to Elijah ten he eames down to earth and becomes a messenger t0 perform miracles; he bears, thea, the same name of Elijah. According to another exposition' "Who hath ascended up into heaven?" refers tothe Holy One, blessed be He, the allusion being contsined inthe word ME (Who 2) as explained 1974) VAYAQHEL (HxoDUS) 67 elsewhere. Hore in this passage is contained the mystery of the Divine Chariot, consisting of the four directions of the 'world which are the four primordial elements, all of which depend on that superna region ealled Mi (Who ?), a already ssid, "Observe this. When the hour arrives at which i pleases 'the Holy One, bese be He, to unify the Supernal Chariot!

23voce issues From that divine superal region called Heaven
'to-assemble all the sainrs beneath and all the holy chefs and 'supernal legion, thit they should all be in readiness to- iether. Thus Scripture says, "And Moses assembled", "Moses" being an allusion to Heaven; while the words "a the congregation of the children of Israel" allude to the twelve superal holy legions. The next words, "and said unto them... This isthe thing... "Take ye from among 'you an offering unto the Lard", means, "prepare yourselves,

4oF you, to take 'and to bear upon' you the glory of the
'Divine 'Throne s0 ab to raise it aloft to the divine heights; appoint from among you those supernal glorified chiefs who shall take up that offering containing the mystery of the Divine Throne, in order to bring about a union with the "patriarchs"? for the Matrona (ie. the Shekinah) may not comet her Spouse except those youthful bridesmaids follow in her train until she & brought to Him, ax it says, "The Virgins her companiors in her train being, brought unto the" (Ps uy, 1) wit tht she may fin he Spouse next words, "Whosoever is of « noble heart, teen eins tht comin within 'themselves all the other legions; i is these who issue forth 'with the exalted patriarchs called "nobles as in the passage, ich the nobles of the people delved" (Nur. 3x1, 18), ting the patriarchs, 'The verse continues, "let hien bring ie". The singular, "him", where we sould expect "hem, indiates the merging of them all into a unity. the nest words, "the Lar' offering", the acusative particle 'th indicates the incuson of all the other superna! legions Thich were toe integrated inty one amity; thee mamber is + A. eo combine the Supa Chariot withthe Lower Choe". *AL "wih er pou"

168'Tite nomaR Tv [ig7b-1980
twelve, symbolised by "gold, andsilver, and brass; and blue, and purple, and scarlet, and fie linen, and goat's hair; and rams' skins dyed red, and sealskins, and acacia-wood; and 'il forthe light, and spices forthe anointing oil, and for the 'eet incense" These are the twelve superna legions, which are all comprised under the four sacred Hayoth mentioned before. All these acend towards the Divine Throne, so as to take her up-on high that she may join her Spouse, and that He should be with Her in surpassing glory. The Mest High King then seats Himself on the Divine 'Throne in perfect unison with His Spouse, and joy is thus diffused through the universe. (Observe that Seripture here mentions old before silver, dhe reason being that this isthe scale of values here below but when it enumerates according to the sale of values inthe Heavenly Chariot, Seripture commences from the right and proceeds tothe left. So we find it written: "Mine isthe silver, and Mine the gold" (Haggai i, 8), fist silver and then gold, but here below the left eames frst and 'then the right, anit wniten, "gol, and silver, and bras) [1980] Now the phrase, "every noble-hearted", 25 already said, comprises those four legions who together are named nobie-hearted; "the Lord's heave-offering" indates the Divine Throne, s0 called hecause they raise it and cause it tovascend on high! And its fr this reason that Eri his vision of the ascending Hayoth, failed to tee what it was that they were tcking up with them, since it was the Matrona 'make all that the Lore! hath commanded." 'This i a allusion tu the sixty wellsprings that feed the world and so are en Joined 10 come and bring with them from the treasury of life, by: executing the commands of the Holy One, 80:28 to hhenefit the world." TARE Ye from AMONG YoU AN OFFERING UNTO THE Lop, R. Judah discoursed on the verse: "Is it rot to deal thy bread (o the hungry (Isa, vin, 7). Happy', he suid, the lot of him who happens to meet with @ poor it, ig rom the worl Berk the wot 1984) Vavagutt (exoD0s) 169 man, as the poor man is present that God has ent him. Whoever rctives that presen with s cheerful eountenanc, happy is his portion. See nave. Whoever tales compassion ona poor man and quicken his soul, the Holy One counts it to him as though he had cceated his soul. Hence, bea Abraham took compassion an all men, God counted it him as though he fad ereated them, a8 it ia written, "and the souls that chey had made (Yasu) ir Horan" (Gen. Xt, 5) 'The tery "paras" (breaking) has also the significance of "spreading", it being incumbent on the hos: to spread for the poor man a tablecloth for the bread and other food offered. Arain, the term "porn", in it significance of ""peeaking", teaches that it the proper thing to cut the bread forthe poor maa ito slices, 20 that he should ot feel ashamed, and that there should be no stinging' "thy bread' sae Scripture, thy emphatically, thine own proper 'but not that gotten by robkery or violence or theft; for, that ease, 9 far From its being a source of merit it will bea reminder, woe ta him | of ki sins, Similars, in our testi says: "Tale ye from among you an offering from among 'you emphatically, but not from what has been gotten by Wolenee, rubbery or the" R. Hiya and R, lac and R. Jose were valking together con the roadiwhen R. Abbametthem. Suid Hiya: *Aasuredly the Shckimb is with un Abbs, when he exe up orth them, expounded the serse: "Since the day that 1 broughe forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, tat my name might bee there; but 1 chose David to be aver my people Tere!" (¢ Kings wnt, 16) "This verse, he sad, 'does not seem to bre logialy constructed. It begins, "I chose no city", and ends, "but I chose David" instead of, as we should expect, "out I chose Jerusalem". What connection have the two with cach ether ? But the truth i, that when its the pleasure of the Holy One, blessed te He, to build city, He frst Considers who. shall he the leader of ite people, and not 'until then docs He build the eity and being the people into it.The verve then sys, in efect, "T chose no city nti had observed David to be fitting shepherd of Tench." Fora city

2THE Z0HAR TY [1980-198
with all its inhabitants depends for its existence on the care of the people's shepherd and leader. Ifthe later be a good shepherd, ie is well ith hins, well with the eity, and well with the people; but if be be an evil shepherd, woe to him, woe to the ety, and woe to the people ! "Thus, the Holy One, blessed be He, when He looked st the world and decided to build the city, frst raised up David, asit says, "but Ichose David" et. "This is « new thought, 'what wo have just heat, sad his Companions. RR. Abba then further discoursed as follows. It is written, "Happy is he whose help is the Gud of Jacob, shove hope (ctbro) isin the Lord his God' (Ps.extv, 5).Why "the God ff Jacob", and not "the God of Abraham", or "the God of Isaac" ? The reaton is that Jacob placed his trust neither in his father nor in his mother whea he fed from his brother and went on his way alone, penniless, as Scripture says, "for 'with my staff I passed over this Jordan" (Gen. axxi 11), 'but he put his trust in the Almighty, asit is written, "If God will be with me, and will keep me" (Ibid. xxvint, 20); and hhe made all his cequests only to the Holy. One, Hlessed be He, who granted them to him, Further, the term "sbro"" (Gwtiose hope) eat alo be read (by a change in the diacreieal point) shibro (being bruised), pointing to the righteous who are content to be broken and bruised and to submit to tribu- lation upon tribulation, and all for the sake of "the Lord his God. So Scripture says: "Nay, but for thy sake are we killed all (2984) the day" (Ps, xiv, 23); and further, "Be- use for they sake wet have horne reproach' (Ihid. 348, 8), 'This was exemplified in Jacob, of whom itis written: "Nove Jacob saw that there was erushing® in Egypt" (Gen, xu, indicating that Jacob foresaw the calamity of the exile that he would undergo in Eayps, but ke placed hit confidence in the Holy One, blessed be He. Similarly, the cbildren of Jacob endured the calamity of exile, and yet did not deviate from the essence of the faith of their ancestors, the name of the Holy One, blessed be He, slways having been, in the midst of the exile, on their lips. Hence the words of Moses: "The tet ofthe Zl wrangly ute! eis corn; sho crushing, breaking, mite 198] varaautet (rxoDUs) mn "and they shall say unto me: What (me) is his name" (Ex. mt, 13), signifying th: the Isaeites knew the Holy One, blessed be He, at no ime having forgotten Him, but having suffered the pangs of exile for His sake, Foc the sake of this they merited redemption and great miracles and signs. Now, you exalted saints who endure bodily aficton in wandering from place to place for the sake of the Holy One, blesed bbe He, how much more are you worthy that miracles and acts of redemption should be performed for you, and that you should win the hfe of the world to come "They then proceeded en their journey together, and R. [Abba then opened a discourse on the text: "Take ye from among you an offering unto the Lord, whosoever is of willing heart fet him bring it", ete. 'Observe', he sid, 'that 'when a ran wills to serve hib Master, his desire 3 frst generated in the heart, which is the basis and the active Principle of the whole body. From thence the desire is Ailfused through all the members of the body, so that the desire of thereat of the members ofthe body, and the desire 'of the heart, unite into one whole and dea upon themselves the resplendence ofthe Shekinah to reside with them. Such 'aman becomes himself, sit were, portionf the Holy One, blessed be He. Scrprure thus says: "Take you from among 'you", o, in other words, "take you of your very selves, and 'become jourselves an offering and s portion for the Lord. 'And so that no one should say that this is aot within man's power, observe the sentence saying, "whosoever is of a willing heart, let him bringit, the Lord's offering". Assuredly 50, viospever ip of wiling heart may draw unto himeelt the Shekinah, may bring her (yebicha) from on high, may draw her from the supernal region to reside with him and 'when she comes to reside with him, how many blessings, and how much riches, does she bring with her ! So Scriprure says, 'gold, and silver, and brass", so that rothing is lacking for hon of al the tiches of the world 'This, R Abba cone jude, "is for the ext of mankind, but you exalted saints, take from among you an offering unto the Lord".* Said 'the Shain is ready among you, an you mit ase Heron igh 7s 're zouAn {198% R. Hiya: "He who fas begun to take an offering, et im me in the work" Abba then discursed on the text: "And the Lord (had) dines ses eee peer oat Ieee eee ae land" Gorah 11, 12). "Where and when did Ged spesk to the fsh ? he athed, Te war, he replied, 'atthe time of CCreaion, when the Holy One, blewed be He, crested the sword; to wit, on the fit day, when He erented the shes Af the sea. Then He ordxned and appointed certain fish to svallow up Jonah and retain him in its body tee days and three nights and then eject him. And not only in this ase, but ith all that He created did God make certain Stipulations 'Thus, om the frst day, when He erated the heavens, He stipulsted wit them that they soul take up Eas into heaven by a whirlwind, and so i€ wan a jah went up! by a whirlwind into heaven' 1). On the same day He erated the fight and 'iulaed wth thatthe min should become darkened in Egypt thre days, anit i writen, and there was a tice darkacs in all the land of Egypt three days" (Ex. % 33) On the second day He erated the firmament vo divide the verter from the waters and in doing vo Te stipulated that they should separate between deflement and purity on bic of Iaeel and be t them a means of cleansing, and so it was. On the third day He made the dryland emerge fist 40 SEee UMass tate eb together nto one plac, forming from them the sea, and He silat with t tha it should allow the Terslies to pase throath ion dry land an then overwhelm the Exyptan. Ando happened, a its write, "andthe sen etured to its srength when the morning appeared" (Ex. xv, 27) wher the term Pethono (ois strength), by a transposon Uf emer can be Sen lwo (oft aipulton In God aipulated with the eurth that it should open its mouth on the dceazion of the rebellion of Korah and swallow him up with all his company, And w it happened. On the fourth day he erated the sun and the moon, and He stipaated 'withthe sun that he should stan stilin the midst of heaven "Ao is cay," Gol ok by cl 1o8b-199q]_vaxagHEL (fx000s) a3 in the days of Joshua [199]; He also stipulated. with the -tars that they should wage war against Sisera. On the fh day He created the fishes ofthe sea and the bieds of heaven. With the bieds he stipulated that they should feed. Eliph avhea he restrained the heaven from rain, as itis writ "ond T have commanded the ravens to feed thee there" (1 Rings xy1, 4); and He stipulated with the fishes of the sea {0 appoint one fish that should swallow up Jonah ard then ject him. On the sisth day He created Adam and stipulated with him that a woman should descend from him who should sustain Etijah, a5 itis written, "Behold 1 hare 'commanded a widow there to sustam thee" (Jbid, v1, 6). Similarly, in regard to every unigue phenomenon that his happened in the world, the Holy One, blesed be He, hed predestined it from the time when the world was eteated, 'And so here the meaning of "And the Lord sid tothe fish" is that He had commanded it atthe eretion of the worl, "In the story of Jonah we have 2 representation of the whole of a-mar's career in this world. Jonah descending into the ship 'of man's soul that descends into this world to exter into his body. Why is she called Jonah is world she finds herself full of vexation. 'Man, then, is ia this world as in a sip that is traversing the 'great ocean and is like to he broken, asi says, so that the ship woe like to be broken" (Jonah t 4). Furthermore, man {n this world commits sins, imagining that he can flee from the presence of his Master, who, ukes no. notice of this 'World. The Almighty then rouses a furious tempest; to wit, 'constantly stands before the Ioly One, and demands his punishment. Its tis which assals the ship and calls to mind man's sins that it may "teive him and the man is thus caurht by the tempest and ig struck down by illnes, just a8 Jonah "went down into the innermost par ofthe ship; and he lay, and was fast alseep" Although the man is thus prostrate, hus soul does not exert itself to return to his Master in onler to make good his 'omissions, So "the shipmaster came to him", to wit, the 'good prompter, who is the general steersman, "and said

4THE ZOMAR IV [1990-1998
'unto him: What meanest thou that thou sleepest ? Aris call upon thy God" ete; it is nota time to sleep, as they are about to take thee up to be tried forall chat tho hast doe in this world. Repent of thy sins, Reflect on these things and return to thy Master. "What is thine occupation", 'wherein thou wast sccupied in this world; and make ca feaion concerning it before the Master; "and whence it, from a fetid drop, and so be not thou "What is thy country""—eeflect that from earth thou. wast created and to earth thou wilt return; "and of what people art thou"; that is, reflect whether thou 'anst rely on merits of thy forbears to protect thee. When they bring him to jodgement before the Heavenly 'Tribunal, that tempest that is none other than the judgement doom 'which raged againat him, demands fromthe King the punish- rent of all the King's prisoners, and then all the King's 'ouunsellors appear before Him one by ene, and the Tribunal ii set wp. Some pad in defence of the accused, others against him. Should the man be found guilty, asin the cose of Jonah, then "the men rowed hard to bring it to the land, 'but they could not"; s0 those who plead on his behalf find foints in his favour and strive to restore him to this world, but they cannot; "Yor the sea grew more and more tem= Festuous against them", the prosecution storme and rages 'against him, and, convicting him of his sins, prevails against his defenders. 'Then three appointed messengers descend 'upon the man; one of them makes a record of all the good tec and the miedeede that he hae performed in thie world one casts up the reckoning of his days; and the third is the 'ne who has accompanied the man from the time when he was in his mother's womb, As already said, the doom simmons is not appeased.untl "they took wp Jonah", until they take him from the house to the place of burial. 'Then prochination is made concerning hitn, If he wis 1 tan, it runs, Render honour to the King's image ! "He entereth into peace, they rest in their beds, each one that vvalketh in his uprightness" (Is, Lvit, 2) [2996] But when a 'wicked man dies, the proclamation runs: Woe to that man, ii would have been better for him had he never been born ! 1998] YAvAQHEL (ExoDUS) m5 Regarding such a man it is written, "and they cast him forth 'into the sea, and the sea ceased from its raging", that is, aly aftr they eve placed him in the genre which fa se 'place of judgement, does the judgement summons cease from its raging. For the fh that swallowed him is, i fact, the grave; and 20 "Jonah was in the belly ofthe fish, which th "the belly ofthe underwora" (Shea), ax is proved by the passage, "Out of the belly of the undere 'world (hea) cried 1" "Thee days and thre nights": these fare he three days thar a man lies in his grave before his 'belly spits open. After three days it ejects the putrid matter on his face, saying: '"Take back what thos gavest me; thou 'idea and drink all ay and never dia thou give anything to the poor all thy days were like feast ad holidays, whilst the poor remained hungry without partaking of any of thy food. Take back what thou gavest me." Ia repard C0 this is written: "and I will spread dung upon your faces", ete. (Malachi, 3). Agua, after the lapse of three days, the 'man receives chasisement in each organ—in his eye, his hands, and his feet. This continues for thirty days, during 'which time the soul andthe body arechastsed vogther. The Seal therefore rathaina al that Hie on cath alow, ot 'soending to her place, like a wornan remaining apart all the days of her impurity. After that the soul ascends whilst the body is being decomposed in the earth, whece & will lie 'untl the time when the Holy One, blesed be He, will fin the dead. A oice will then retound shrough the frat, proclaiming: "Awake and sing, ye that dwell inthe 'dust, for thy dew fa the dew of ight, and the earth shall tastforth the dead (rephai)" (Ia. x8¥, 19)That il come 'when the Angel of Death will depar from the world, ag tin written; "He will destroy death for ever, and the Lord Goal will wipe avay tears from off ll faces; and the reproach of hie people will he take avay from of all the 'ara (06d, x59 8) Ti of that occaion that Hs wetter: "And the Lord spoke unto the fish, and it vomited out Jonah uupoa the dry land"; for 38 s00n as that voice will resound 'among the graves they wil al east out the dead bodies that they contain, 'The term rephain (the dead) being akin to

196THE zonAN IV [1995-2000
the root, rapa (healing), indicates that the dead will be restored to thelr former physical condition. But, You may: say, it it not written elsewhere, 'the rephaim will not rise™ (Ubud. vt, 14)? The truth i tha all the dead ill be restored to theie former stare whilst in the graves, but some of them 'will rise and others will not. Happy is the portion of Israel, of wham itis written, "My dead bores shall arise" (Ibid. xxv, 19). Thus in the narrative of that fish we find words of healing for the whole world, As soon as it swallowed Jonah it died, but after three days was restored to lfe-and omitel hits forth, In a similar way the Land of Faroe! will in the future first be stirred ro new life, and afterwards "the cath will cast forth the dead" "Tchas been affirmed that in quitting dhis world a man hag toidure seven ordeals. The fist i the judgement of heaven when the spirit leaves the body. 'The second is when his actions and utterances march in front of him and make [proclamation concerning him, 'The third is when he ix plied in the grave, 'The fourth is the ordeal of the grave itself. Thefifth consists in his being consumed by the worms. 'The sith isthe suffering endured in Gehenna. The seventh 'ordeal is that his spirit is condemned to roam t0 and feo. the world, and is not able to find a resting place unvil his appointed tasks have been completed. Hence it behoves man continually to review his actions and to repent before his 'Master. When David refected on these ordeals which a man has to endure he made haste to exclaim: "Bless the Lord, © ny soul, and all my inward parts, bless his holy name' (Ps, cam, 1), a8 much as 10 say: "Bless the Lord, O my soul, before thou quittest the world, whilst thow still inhabitest the body' and all my inward parts, all the members of the body that are in union with the spirit, whilst this union still fasts, hasten to bless. His holy: name, before the time will come when you will not beable to hess oF to repent." David jsefore repeats again: "Bless the Lord, O my soul, allel" (Ibid. cin, 22)

1Abba ceased, and the Companions approuched him and
kissed him on his head. R. Hiya then began 2 discourse on the text: [2004] Take ye fram among yous an ofering (rumah) +2004] varacutet (exopvs) 77 into the Lord. 'When Goal, he sid, 'eeated the world, He did 30 for no ether purpose than that Israel should one day 'ome and receive the Torah. It was by means of the Torah 'that the world was created, and Hi on the Torah that the World i eatablshed. So Scripture says: "Were it not for my covenant that endureth day and right, the ordinances af beaven and earth T would not have appointed" (Jer. sxx 25). The Torah is length of life in this world and in the world

40come. And he who labours in the Torah labours in the
Palace of the Holy One, blessed be He, inasmuch as the supernal 'Temple ofthe Holy One ie the Torah itself And 'whenever a mn labours inthe 'Tora, there the Holy One, 'essed be He, stands and listens to his voice, as itis written? "And the Lord hearkened, and heard, anda book of remem brance was written before him, for them that feared the Lord, and that thought upon his tame" (Malac and that man escapes three ordeals—the ordeal of thi the ordeal ofthe Angel of Death, wha hasno power over him, and the ordeal of Gehenna. What i the "book of remem~ bbrance"? Te isan allusion tothe duplicate Book which iat 'once above and below.! 'The term "remembrance" is a designation ofthe region of the holy covenant and concen- rates and gathers within itself the whole of the superaal lifecenergy. Hence, "book of remembrance" signifies the tio grades tha are yet one# This ithe underlying mystery 'ofthe "name YRLVIT" of which the Name sone and YHVH intone, yet the two are only one. For there is name and name, "There isthe namne on high? that isthe sgn ofthe unknown, fof that which is above and outside all knowledge the supernal point: and there is the name below which is expressive of the central point here below. So. Seripture saya; "from the one end of the heaven unto the other" (Dent, 1, 52), that i, from the aupernal point that cooxen- trates within itself all the supernal lfe-energy "unto the lower end of heaven", which bears the name "lower central 'int "This point is identical with the "book", and, be in the centre, it nites within itself all the woe's dirce= tions; six di come to a union in the supernal book "oar fs 00, Mala od rl * Hobo, * Mala

8'rile ZomAR IV [2c00-2008
which is above and over ther, and six directions fnd Aion again in the lower bock which is above and over them; and the two, the supernal book and the lower book, constitute together the Law (Torah), the one the written 'Law, it being undisclosed and only to be revealed in the world to come, the other the oral Law. OF the writen Law the writing is made, as it were, into a Palace of the central point, wherein the Law is concealed. The lower Lav, on the ther hand, is nes embodied in writing, and henoe is: not constructed ito a Palace for the central point beneath a8 in the superior Law for the supermil point. Hence, aso, the cral Law is designated r'runah (heave-offering, something separated), being apart and separated. T have further heard from the Sacred Lamp (R. Simeon) that the frmah is reant to be resolved into tre (two) and meah (hundred), indicating two out of a hundred. For the sum of the hely, grades involved in the mystery of Faith, by which the Holy One, blessed be He, manifests Himself, amounts to ten, snd thege aré aleo ten uttertnets. The whole this mounts to a hundred; and so in bringing an offering! we have to 'combine the lower central point with the superna! central point, so as to unite the Shekinah with her Spouse, these being the two of the hundred grades and sub-grades just mentioned. "Observe too thit every day a proclamation goes forth, say- ing, "O ye peoples, this thing depends on your own effort". And this is the sense of the words, [2008] "Take ye from among you an offering unto the Lord", not asa burden, but "whosoever is of a willing heart let him being her (yecieha)"® From this we learn that prayer fered with conconteated: devotion by a man that fears his Master produces great eects om high, as already.said chewhere. First came the songs and hymins chanted by the angels on high, and the series of hymns recited by Terael here below, With these the Shekinah decks and adoms herelf like a woman who prepares to meet her spouse. Then follows the recital of A se silasion t the heavens (rumah) due tothe prea wich, according to te Mihoah, nora conned of fic part (Gitoe) ofthe pret. *i, the Shakin, 2008] 'VavAQuEL (ExoDUS) 179 prayer. By virue ofthe prayer they recite while sting they Adorn her bridesmaids and all her retinue. By the time 'True and fim' is reached, the bride with ll her atten- dant damsels is fully arrayed. When the worshippers reach "who hast redeemed Istae".* the whole assembly has to stand up, For atthe moment "true and firm" ie reached the bride's attendants accompany her towards the Most High King, but when it comes to "tho hact redeemed Israel", the Holy and Most High King appears in His grades and comes out to receive her; and we rust then stand on out feet in awe and trembling before the Most High King, as it isthe moment when he stretshes forth His ight hand towards Hie, and then puts His left hand under her head, then there isu mutual embracing and tases This comes to pass during the firs three benedictions It behaves, then, 2 man 1 con centrate hs thoughts and to focus his mind on these great effects and on the ordering of the prayer. His mouth, his heart, his shoughts, must all work in unison. The Most High 'King and the Mateona being. then in cbse. and joyful embrace, whoscover has a petition to offer let him do 20 'ow, as itis an opportane moment. After having made his reajest ofthe King and the Matrona, he must then concen- 'rate his thought and mind upon the last three beneditions

0ast excite the inner defht, since by these benedictions
the Shekinah ix blessed with another embrice, in which hae takes his departure. Withal, it should be his intention that the denizens of this world also should be blessed. 'The worhipper has next 10 fall on his fice in token of surrender of his soul, among all the souls and spirits which the Shekinah at that moment collets in the "bundle of life". 'Thi I have heard among the mysteries expounded to 'me by the Sacred Lamp, who has not permited me to reveal it save to you, O exalted saints. For whosoever surrenders his soul so at that moment vil be bound in the bundle of life in this world and in the world to come. Moreover, i is {important thatthe King and the Matrona should be United bothabove and below, and be crowned witha crown wrought {Beenleigh cele haa piece he Ania, + Cincinan of above teionel beediton

180'TRE ZOMAR IV [z00b-2010
of the souls above andthe souls below: and whosoever con- 'entrates his mind and heart on allthis and surrenders his soul in complete devotion, the Holy One, Dlesied be He, ames him "peace" below after the partern of the peace shove, ae we rend, "and the Lord called him peace' (Judges ¥, 24). And when that man's soul quits this world it aseends and cleaves its way through all the heavens, and nothing ean stop ity the Holy One, blessed be He, proclaiming: "He tererei ons peael ln: Ld sh en te Seokinak Yenay they rest in theit beds", ete ([bid.); and they open up for it [2014] thirteen mountains of pure perfume, without let tr hindeance. Heace, happy isthe man who concentrates his thought on this. This, then, is the sense of "whosoever is of 2 willing heacy tet him bring it, the Lord' offering", to "sit, toward the Most High King' R. Abba then lifted up his Yulee and said: Woe 10 Rabi Simeon I thou art living and ine weep concerzing thee; but we weep not for thee, we 'xeep for the Companions and for the world, R. Simeon is pass away and be absorbed in the upper illuminati 'ill then diffuse through the world the fight of 0 R. Abba then row and kissed R. Hiya, saying: "You were in possession of these thoughts, hence the Holy One, blessed he He, sent me hither to become one of your company, Happy is sy' postion ! R, Jove then followed with a discourse of the test: And let ecery wie-hearted man among you come and make, ete "This passage', he said, 'has alzeady heen expounded, When God said to Moses, "Get you wise men and men of Aiscerninent" (Deut, 1,13), the later searched the whole of lsrael but did notfind men of discernment; itis thos written, "So 1 took the heads of your tribes, wise men, and full of Anowledge" (Ibid. 1,15), without mentioning men of discern ment, Asuredly the man of discernment (naban) is of a higher degree than the wise man (hakham). Even a pupil who ives new ideas to his teacher is called "wise". A wise man, then, it is true, knows for himself as much as is required, but the man of discernment apprehends the whole, knowing both o1e-z0ib] —_vavaguiet (sxopts) 181 his oven point of view and that of others, The term "wise- hearted" is used here because the seat of windom is the hear. As forthe man of discernment, he apirehenls the lower world and the upper world, bis own being and the boeing of others." R. Jose farther discoursed on the verse: "And He said unto me: 'how art my servant Israel, in whom I will be glorified" (ha. xu, 3). (Observe he sai, that there is an Suter and bodily worship ofthe Holy One, biessed be He, tnd an inner and spinal vorship which isthe true and _genwine worship. 'The body poasesses twelve members that Participate in rendering worship, 'These ae the outer Imembers ofthe body, bust there are also evel inner mem- bers whose tof worship is of benefit to the spit. For this is the ianer and precious worship of the Holy One, blessed es Hy au epee cron thr roymnrins toh by. Simon, anda belonging othe anysteriex of supernl wisdom known tothe Companions, happy is their portion! Prayer is spiritual worship. Deep materics are atached tit, for men 'wot not thet a man's prayer cleaves the ethereal spaces, cleaves the firmament, opens doors and ascende on high. 'At the moment of daybredk, when light emerges fom darkness, a proclamation resounds through all the frma- 'ments, saying: Make yourselves ready, ye sentinels at the dloors, chiefs of the Palace—each one to his post ! For the day-attendanta ace not the same a the nightcattendant, the {so groups replacing each other with the succession of day and night, Thisnalladed toa the passage, "the greater light for to rule the day", ete. (Gen. 1, 16), "the rule ot the day" and "the rule of the night" signifying the day-attendans and the night-attendants, When night arrives proclamation made, saying: Make yourselves ready, O ye rulers of the night-each [3018] one to ha place! Similarly, when day breaks. proclamation goes forth: Make yourselves Seu aE Dn day een tm te it ee etc ie Tollawing. the proclamation, is assigned his suitable place "The Shekinsh then descends whilst Iaael ener the Syna~

18THE TOUAR IV [aowb
emblems of holiness, to attune his heart and his inner being. for that act of worship and to say his prayers with devotion. For the words that he uters ascend on high, for the scrutiny 'of angelic supervisors. These abide (n ethereal space on che four side of the world. On the easter ide tee ithe hie supervisor, whose name is Gesardiya, and who is attend bya number of other chieftains, all awaiting the word of 'payer that is about to ascend to the ethereal realm on that Side, 'The moment it dees so the supervisor takes it up. [Fit bre filly uttered, he, together with all the other chieftains, Kisea that utterance ard carries it loft into the supernal firmament, where other chieftains are awziting it. When kissing the utterance of prayer they say: "Happy are ye, O Israel, who knaw how to crown your Master with holy 'crowns. Happy is the mouth from which issued this utter- this crown." 'Then the letters of the Divine Name ime is formed of twelve letters, and is the one by which jah flew to the ethereal regions until he reached heaven. 'This is indicated in the words that Obadiah spoke to Elia, ". . that the spieit of the Lord (YHVH) will carry thee..." Por it was that Name by which Ehjah flew up- wards, and its that Name that rules the ethereal space; The leters, then, of the Name fly upwards with the prayer- luterance, in company with the chief who holds the keys ofthe ether, and all the other chiefs, until heaven is reached, Where the prayer is taken in charge by another chief to carry it still higher, On the southern side there is another chieftain ruling over the ethereal space of that region and having, under him a number of supervisors and officers. His name's Pesagniyah and he is in charge of the keysof the ethereal space in that quarter, Now the prayer of persons in deep sorrow and anguish, if uttered with due devotion, ascends into that region and is taken up by the chief, who kkises it and pronounces over it the words, "The Holy One, blessed be He, be merciful towards thee and be filled with 'eempassion on thy behalf." "Then all the chieftaine and. officers administering that region accompany it upwards, * nges and phere aorb-2o2d] —_vavAguiet (xx00U5) 13) along with the ltrs ofthe Divine Neme—to wit, the Name 'of four letters that rule that region—untl it reaches the Ieaven over tht region. There it taken in charge by the shit of tht rion. The nate of the one in charge of the northerly region, who also as unde lis command a number of chieftains and officer, is Pethyah. He is appointed aver that side to which prayers offered for deliverance from ene: mics ascend. If such » prayer be found worthy, the chet takes it up and kisses i. Then a spiie emerges out of the abyss inthe North who makes proclamation through all he 'thoralwpaco, wo that thy all take ip that prayer ad carry 'into heaven, all the while Kissing itand exclaiming, "May thy Master east thy enemy down before thee" It then as tends and cleaves the heavens." When it reaches the fire heaven it is met by the chief of the West, whose name is Zebnlel, and. vho presides over numerous chieftains and ofcers that stand sentry over nine door, "The same Zebu 'would fain minster in tha heaven inthe daytime, but be not permitted until moonlight appears, when he comes out with all tho legions and chieftains, But when day breaks they all retire through one, the most prominent ofthe nine doors. Now any ascending prayer faz] enters through that door, and then all offers and chieftains, under the fidance of Zeb! thei chef, etnenge through tha door 'They embrice it, and accompany it © the second heaven, "That heaven i fied ith twelve gates, atthe Welt of which there stards a chief, named "Anae, who isin cam mand of numerous hosts and legions. And when the prayer arrives there that chief loudly orders all those doors to be pened, exclaiming "Open ye the gates, ete (Is. 23v1, 2) AAI the gates then open, anid the prayee enters through all the doors. Then arses a chief, ancient of days, whois placed 'athe northern se, and whove mare is "Abril the Ancient, 'though sometimes he i called Mawel (lit. mighty camp) "This other name is given him because he commands sixty nriadh of legiors. All these legions are winged, part of them Be fullof eyes, and by teirside arc others fllof ears. These fre called "eas" because they listen to all those who pray "A and tere se

18ae conan tv {sose
in whisper, from the hear, a0 thatthe prayer should not 'be overheard by anyone else. Only auch a praer is accepted by these "all-eared" legions, whereas a prayer that is heard by the eas of man isnot listened to on high, and s0 remains 'unheard by anyone save by him who overheard it at first. 'Hence it behoves man to be careful not to let others hear his prayer, Furthermore, prayer becomes absorbed in the upper 'world, and the speech of the upper world should remain 'inaudible. Similarly inthe reading of the Rook of the Laws, 'while one reads, the other standing by him should be silent For if two read together faith is diminished, beeause voice and utterance are only one. For onlyasingle voce anda single 'rectal must be heard: so tha if there are two voices and two utterances there is a diminution of Divine Fath. When the silent prayer soars alo, all those sixty myrtds of legions, all those "all-eye" and "all-ear" hosts, come forward and kiss it. So Seripture says: "The eyes of the Lord are toward the righteous, and hie ears are open unto. their ory" (I vxxsty, 16), indictting the "all-eye" andthe "all-ear"™ legions. From thence the prayer mounts tothe third heaven, 'thechief of which is Gedarah, who has under him numerous coffers and chiefs. He ministers three times a day in the 'presence ofa ray of fight that is constantly stooting up and 'down in that heaven without ever being sill, And when the 'prayer mounts up there that ray descends and bows down 'before it. Then the chief ofthat heaven, after bowing down tothe pry, micn wil th ry of it agit x mighty rock that is placed in the centre of that heaven, and 'merge from it three hundred and seventy-five legions that have been confined within it since the day the Torah came down to earth. They were s0 confined because they en deavoured to prevent the TTorah descending on earth, and 'Gol rebuked and shut them up in the intericr of that rock, whence they do not emerge aave at the time when prayer cascends. 'They then break forth into song, chanting; "O. Lond, our Lord, how glorious is thy mame .. «above the heavens" (Ps, vin, 2). They then bow to the prayer, after 'which i crowned with supernal erowns and mounts up into the fourth heaven. 'Then comes forth the sun and goxe-2025] —_-YaYAgHEL (exoDUS) 185 Shamshiel (mighty sun or sun of God) the chief enter: that heaven accompanied by thtee hundred and sixty-five legions called days ofthe solar year, and they all crown that prayer with crowns of sweet peefume af the Garden of Eden. 'There ittaries until all those legions accompany i into th fifth heaven, the chief of which i» Gadril, 'Thi angel i in 'charge ofthe wars waged aroong the nations, but as soon at the prayer arives there a trembling sizes him with all his hosts so that [228] their strength is enfeebled and they come forward and bow dosen to the paver, and crown it and accompany it inv the sixth heaven, 'There numerous hoste and legions come out to receive it and ascend with # until they reach a series of seventy gates in charge ofa chief whose 'name is 'Anpiel. He erowns the prayer with seventy crowns, 'Then all the hosts and legions of all these heavens join 'oyether and take up that prayer, crowned with all these crowns, into the seventh heaven, Finally Sandalphoo, the supreme chief, the keeper of al his Master's kess introduces the prayer into the seven Palaces, co wit, the Palaces of the King. When the prayer enters there, decorated with all those érowns, it comfanes them all into one heavenly crown, each prayer according to its rank. And the name of the Holy One, blessed he He, is crowned on all sides, above and below, so that the whole forms. unity. OF this Seripcure says: "Blessings are upon the head of the righteous" (Prov. x, 6) 'Happy isthe portion ofthe man who knows the proper way Which to order his prayer. The Holy One, blesed be He, ing glorified in such a prayer, awaits the completion of all. the prayers of Iriel, so that the whole i fily harmonized, both the above and the below. far we have spoken of prayer Dat there are in addition 'certain precepts:hat are bound up, noe with action, but with 'the words of prayer. 'These are in number sis. The fits is "to fear the glorious and awful Name" (Deut, xtvat 58) the second is "to love Him (Ibid. x, 13); the third is to bless Him; the foureh is to proclaim His unity; the fifth enjoin the priests to bless the people; the sixth Bids man t9 surrender hs soul to Him, 'These six precepts are bound up with the words of prayer, just a there are ether precepts

186THE ZOHAK IY [ood
fear the Name" songs that King, by the Torah. For it behoves man to be filled thereby with fof his Master, for those hymns belong to a region called Fear" (yir'ah)! and all the Halleluias are emblematic of the fear of the Holy One, blessed be He; it thus behoves man to attune hie mind to 4 epint of awe in the recital of those hymns. In arriving at "Praised be" it behoves a man to concentrate his thoughts on the Holy One, blessed be He, in that benediction which reads: "Blessed art 'Thou «.. who formest light... Bessed art Thou, O Lord creator of the Universe." The precept, "to love Him", is realized in the hhenediction commencing with "With abundant love', 'which is followed by the reading of "And thou shalt love the Lord thy God . ..", containing the mystery of the love of the Holy One, blessed be He. And we proclaim His unicy when we recite "Hear, © Israel: the Lord our God, the Lord is One", as that declaration contains the secret of God's oneness. After the reading of these sections comes the passage wherein. we mention our exodus from Egypt, 19 Talfilment of the injunction, "But thou shale remember that thou wast a tondman in Egypt" (Deut. xstv, 18). There follows the pronouncement of the bless people by the priests in order t embrace all Isrse at the moment when they receive blessings. For at that moment the Community 'of Toracl receives blessings, and it is « propitious moment tw surrender our souls © Him in the full willingness of our hheart when we fall on our faces and recite the Psalm: "Unto 'Thee, © Lord, do Ilift up my soul..." (Ps. xxv, 1), WI should be the expression of our full and complete self surrender to Hin, These are the six precepts that are bound 'up with our da way the sx hundred precepts of the hat of the jrteen left over, these are a eategory apart designed to "Matt # Beause he word Halla hat the sane numerical a

2Biohin, signifying the stbote of Juste, * There beng ceonding
'Me Hobbie recaning ik hundred and thisen precept 2ov-2034) —_-VavaguiEL (zxo0US) 87 draw upon us the thinen attributes of mere that comprise all the precepts. 'These ae the sx precepts hy which prayer isembrvidered Happy inthe portion of whoever concentrates his heart and will on them ad realizes (203) them every day. With these precepts many others are interwoven, but at ach particular passige it behoves man to concentrate his 'And He said unto. me:, 'Thou art My servant, Tsral, in whom T will be glorified" (Isa, xx, |. Jose ceased, and R. Abba went up to him and kissed jand R. Isaac next hegan a discourse on the text: nd Mares asiembled all the congregation of the children of Irae, ete. 'The object', he mid, of this assembling. was to give 'them anew the law ofthe Sabbath. For the previous promul- ston of the Sabbath before the Israelites made the golden calf was not observed by the mixed mulitude, When they heard the words, "between Me-and the children of Israel" (Bx. sx, 17), they ssid in protest: Are we then to be ex cluded from this ? Straightway, "the people gathered them= selves together unto Aaron', ete, (Ibid, x24, 1), and many 'were they that followed them. Then, afer the guilty ones 'were put 10 death, Moses assembled the children of Israel separately and gave them the Sabbath aiew, saying: 'Six days shall work be done... Ye shall kindle fire throughout 'Your habitations upon the Sabbath day." Herein is involved the mystery ofthe Subbath, the supreme mystery that is only revealed to those versed in the Supreme Wisdom, On the 'sixth day, when the time of evening arrives, a briliant star appears in the north accompanied by seventy other stars 'That star smites the others, absorbing them all into itself

40that one takes the place of seventy. The same star then
'becomes enlarged, and is made into a fery mass, blaring on all sides. The flaming. mass then extends itself round a 'thousand thousand mountains, becoming in the process a mere thread, After this the fiery mass draws out from within itself a variety of colours. The frst is a green colour, When that colour appears, the fiery mass raises ivelf and plunges into the midst of the green colour, occupying the inner part 'Tuk 20HAR IV oye Phen the fiery mass ofthe star attracts within itself colour. 'Then i ascends on high and plunges again in the midst of that eolour, occupying its interior. "The sume is repeated with the whole gamut of eolous, all of which ie thrusts outside, cxicentating italf more and, 'ore in the middle until it approaches that hidden point to derive ight therfeom At this poine R, Isaac quoted the verse: "And I looked, and, inhold, a stormy wind came out of the north, a great loud, with aire ashing up, © that a brightness vas round bout and out of the midst thereof asthe frm of elecrum (Gashmal, out ofthe midst ofthe fire (Ezek. 1, 4). "Exh! hressi, saw this vision with 3 completeness which is only possible when the above-mentioned sta is in the ascendant. 'The "stormy wind" has been explained as being a reference

1the storm that came to sutdue the whole world before
the wicked Nebochadnezzar. But in reality the "stormy 'wind in identical withthe star that swallowed up the other seventy stars; and its the sume "stormy wind' that Ebjsh saw "ending the mountains and breaking ia pieces the rocks" (1 Kings xx, 11); iti, moreover, the force that ntinwaly protects the inward part as the membrane protecs the brin, It is called "stormy wind" because it Shakes the upper world and the lower worlds; i "came out fof the north', from the side of which i is said, "Out of the north the evil shall break forth (Jr. t, 14), for many other sinister forees were united vithin that stormy. wind" hence ite origin was the north. "A great cloud": 30 called because it represents the dross ofthe gold that concentrates itself in the north and forms the central point of destruction and being skilled in the arts of seduction it obtains power 'within the inhabited region, sein the Land of Trae, where, Aluing the time Iaeael dwelt therein, it had no power; but ater Israel sinned it obtained power, even inthe Holy Land, fs Sorpture says: "He hath drawn back his right hand from Vefore the enemy" (Lam. u, 3). "A great chud" indicates the cloud of darkness that darkened the whole 'world, Observe the difference between this cloud and the Yop ah 'the cloud of the Lord was over them by day" (Num. x, 34), also, "and thy cloud standeth over them" (Ibid. x17, 14), indicating the bright and fuminous cloud wherein there are Visible all saritieo of light. But this cloud ie the cbud of utter darkness that prevents any. through it. Really ti insignificant, but a "great cloud" when it objains sway. Altern 'alled "great", on account of its darkness, which i that i hides arid makes invisible all the sources of light, ehus 'overshadowing the whole world. "With a fire lashing up" ates the fire of rigorous judgement that never departs is that is, all that has been described, yet "a brightness "From here we learn that, although the very region of defilemeat, yet it is surrounded by 'certain brightness, and hence we may not thrust it com- pletely out; it possesses an aspect of holiness, and hence 'should not be treated with contempt, but should be allowed

4part in the side of holiness, Rab Hlamoumna the elder tok
'snot visible from without. And because the brightness is within, the verse continues, "andl out of the midst thereof",

10wit, of the midst of thas brightness, "as the form of
'ashmal" (tectum). 'The term hashmal has been interpreted ts bg eompeed of book ad messing loth (oder 'of angels), of quivering fire! Fr Simeon), however, we have heard in exposit following most retondite: doctrine. Ax long as the foreskin rests upon the sign of the holy covenant, the holy principle is prevented from disclosing the mystery of the conyenantal sign. But when the bright light enters therein and separates between foreskin and holiness, the result is. hash-mal, to 'wit, there is speedy uncovering of cireumcision.* "'Tyresume. Onthe sxth day when the eveningappreaches, "1 tn halon is reseved nto haath (hes, ok (re mae (ost or Giver * Hi sped, mal crcumeiin.

190THe 2ONAR IV 2o3b-a04e
that blazing fre we have mentioned plunges into the midst of the colours, Tt ie then that Israel here below prepare themelves for the Sabbath, arrange their meals, and lay their tables, each one according to his means. 'Then a tongue 'of fire emerges and strikes against that lame, so that both fof them are burled dawn into the eavern of the great-abyst. 'There they cemain imprisoned. That tongue of fire is of the side of the Right, and it is in virtue of that that it sweeps Sway the blate of ireand confines i to the great abyss, where it abides until the Sabbath ends. At the conclusion of the Sabbath it behaves every Israelite to pronounce a benedicticn 'over fire, so that the tongue of fire, under the force of that benediction, re-emerges, retaining its command over the flame, and keeping i in subjection all chat night. Observe at the moment the Sabbath begins and that blaze of fre is imprisoned, all fies of the harmful kind are similarly hidden away 'and supressed, including even the fire of Gehinnom, 50 that the sinners obtain 2 respite. Indeed, there is then a period of ret forall, hoth in the upper worlds and in the lower worlds, At the conclusion of the Sabbath, 'when Israel say the blessing over the light, all the fires that were hidden away re-emerge and return each to its place. [Now it is in order to prevent any' other fire being awakened that the injunction iegiven: "Ye shall kindle no fire throuph= fut your habitations upon the Sabbath day". But it may be asked, What about the fire on the altar "The following isthe explanation. Immedately on the entrance of the Sabbath, picelamation ie modo in all'the hoarene, sayings. Make ready, O ye Chariot teams and legions, 1 meet your Master Fallowing this there comes forth out of the south a spirit that spreads itself [204] over all those Chariot teams ind legions of the side ofthe Right, who are wrapt with it as with 'a garment, 'That spirit is thus called the solemn robe of the Sabbath". 'Then the tables of this world are: prepared in a certain Palace. Happy isthe portion of the man whose table Tiere below appears there properly laid, everything prepared inthe best manner, aecording to his means, so that he has n0 cease to fee! ashamed. 'When the Sabbath comes in it is incumbent on the holy +2o4a] VAYAQHEL (ExopUs) 191 people to wash away from themselves the marks oftheir week- 'ay labour. For what reason ? Because daring the weckdays 'diferent spine roans about and hoves over the people, land it is in order to divest himself ofthat sprit and invest himself with another spirit, a spirit sublime and holy, that the must wash away the stains af the workaday word 'The innee meaning of this action is 3 follows. Al the six days sre concentrated within one sacred point, where they form 'nity, There ie anciber wntet of Gaye that tand without 'and belong to the "other ade". Nov, for holy Isa, for all those who lead a holy ie during all the woe, all he six days become as one with those si days tha are within and that fare concentrated into that central point wherein they are kepe and guarded. 'That point, again, is hidden during the six days, but at the entrance of the Sabbath it rises on high, where itis decorated and becontes unifed with the whole 'yee of day, all of whom become absorbed by it. Observe this There re days and days, There are common weekdays,

46said already: these exist on the fringe, and for other
'nations, but thee are the Sabbath! days to wit, the week- dla as they exist or Tora Now, when that point ascends, everything else Is iden away, it alone holding sway, and 'it assumes the name of Sabbath (SHaHBaTH), That name, apact from its simple meaning of "rest, has an esoteric significance assoviating that point with the Patriarchs, For the term SHaBBuTH is resolvable ino the letter shin, betokening three,* and the term BaTH, signifying daughter, the whole indiating thatthe Sabbath-pont, shen ie aes Jtsreplendence as an only and belovel daughter, joined to the theee Patnarchs, who together with hee form a 'complete unity. We have thus Sim (ymbolic of the three Patiarchs), and BaTH (symbolic of the beloved danger, the Sabbath-point), tagether forming a unity expressed in 'SHabBaTH. (There is also a higher Sabbath similarly 'ade up ofthe Future World (Binah) andthe Cental Point, 'which i also called beth) When that loner Sabbath-point ee bp eps enw ee on er mo Zohar, of sanefed rare partaking of the encty ofthe Subtath To wit bythe tte Bars in ts hae

192THE ZOHAR IV [aoqa-204b
ascends, comes into view and bedecks itself, a spirit of 'rejoicing is sufused through the upper and the lower worlds. In addition, during that night that point radiates its light and spreads forth its wings over the world, so that all other powers disappear and the world abides in a state of security. 'As for the Israclites, each one of them becomes the habitat of an additional soul, under the influence of which al sadness snd gloom and iritiaion are forgotten, there being only joy and gladness diffused through both the upper and the lower 'worlds, In its descent, the additional soul bathes itself in the sweet perfumes of the Garden of Eden, after whieh it de- 'upon the holy people. Happy are they when stirred within them. At the time of the spirit's descent there accompany it into the Garden of Bilen sixty (Chariot teams in all their glory, facing towards the six direc- arrives in the Garden of Eden all the spirits therein bestir themselves 10 meet that Sabbath spirit, anda proclamation goes forh, saying: Happy are ye, O holy people of Israel, on whom your Master has bestowed [2046] an additional spirit. Here-is a most recondite doctrine only known to dhe initiated of the mystical Wiatom. This spirit is indeed the extension of the Sabbath 'poin:, from whi "Wherefore the children of Israel shall guard the Sabbath" (Ex. cxu, 16), where the particle eth is meant to include the addtional spirit that requires special attention in order that it may remain with a man, The same is indicated in the 'clause, 'that guards the Sabbath from profaning it" (Ie wv 2), Within the mystery of the special spirit there is this aystery, t0 wit, that it shares in altho enjoyment ts that Israel partakes of an that day; hence it bbchoves us to afford it pleasure by partaking of food and drink three times, the theee meals corresponding to the three grades of Divine Faith, as explained elsewhere, Happy is the portion of whoever affords it pleasure and. delight on that day, During the six days of the week that spirit experiences a heavealy bliss radiated from the Ancient 044] 'VAYAaIEL (EXODUS) 193 of Ancients. But on the Sabbath, after it descends and bathes itself in the Garden of Ede, it shares in the bodily pleasure derived from the meal of Faith, and is thus filled with the delights both of the superior world and the lower worl. nsomuch, then, as it abides with man, it is necessary for him toguardit, conformably tothe Scriptural injunction: "Where fore the children of lsrach shall guied the Sabbath" (Es. sexx, 16), the term "Sabbath" alhaing to the terestrial Sabbath-point, and the particle eth to the spect pint 'which is the expansion of the same Point. When that ex Datsion beings an afuence of allnes and beaudes fom 'on high on to that point, there is an effulgence of light all 'around, and the spirit is illumined on all sides, the heavenly and the earthly. This is alluded to in the words, "It is a 'Sign between me and the children of Israel" (J6id, xxx1, 17),

8much a8 to ay! "It is a portion and a heritage shared
Teeween us jointly." The heavenly part of it consists of 'eanncendeneal holy Miniand sublime daight inthe raplen- Adeney of the Ancient of Ancients; whist in the terrestril prt there is the physieal enjoyment of the repasts. It be- hhoves,thevefore, a man to cheer that day with sumptuous food and drink, with noble raiment, and with whatever conduices to jofulness, And when the teresteial portion is duly. decorated and is properly tended it ascends on high 'and beeomes merged into one withthe heavenly portion; #0 that the "Point" becomes an amalgam ofthe upper and the fower works, and a unification ofall the elements. In the mystical book of King Solomon the following recondite doctrine, a8 expounded by the Holy Lamp, is found, The term vayinefash (and He rested) (Itid.) may be resolved into 'ea (woe), fe (sul), that i, wor to the soul forlorn | 'Now we may well argue that it should rather be woe tothe body that Tones the special spirit with the departure of the Sabbath. But th wth i that man possesses a certain nef (psyche) that attracts to itself the special spirit on the eve 'of Sabbath, 20 that tht spice takes up its abode and resides 'within tthe whole ofthe Sabbath, It thus becomes a superior 'tafe, with grester power and resources than It possessed 'before, It sin reference to this that we have learned thatthe

194"Tue ROHAR IV [zoyb-2050
nei of every Tarai i decorated on the Sabbath day, that doration consisting of the special spre within them. But

2the conclusion of the Sabbath that spirit departs, and then
'woe to the mefesh that is thus bereft thas lox the heavenly 'own and the holy energy it thereby possessed. "Those initiated in the higher vwsdom perform their tat duties on each Sabbath night. Concerning this, we puta question tothe Holy Larnp, pointing out w him tha it eens to contradict the known fact that the lower Crown reodives what it receives in the daytime, and in the night it Aiseiites sustenance oall ts bos, ax Seripure says: She Fits alo while ic is yot right, an giveth food to her house- holt, and portion to hee maidens" (Prov. x9 15). 1 be 10, how can we say the proper time for intercourse is con that night in particular? He replied: Assuredly, tha is the proper time for marital intercourse, insomuch as that night distributes souls for those [205a) initiated in the mystical Wistow, end no other tne is appropriate for this junct to be performed with all joy without any extraneous ad mixture, swe that night when the souls are distributed to the wise, the righteous, and the pious. Each night, indeed, 'maybepropesfor it and that at midnight, a eslained clee~ 'where, butt behoves the initiated to iit themselves to that tight, 'The reason is that one spirit hovers orer the world Ging the other days ofthe week, fut on Sabbath eight another spirit, «sired and sublime sprit, descends for the holy people, That spirit fows from the Ancient of Ancients and descends into the lower "Sabbath-point", bringing therein ses forall, whence it expands into all directions on high and below, at it say "between Me ang the children 'of nae". Hence, for those men af wisdom the proper tine for hae function is when. that holy and exalted spirit dlifwed around them, since that same spire draws after in lis descent here below all the holy souls 1 that by its seats the exalted ssints transmit to their offspring those holy souls, "Furthermore, as soon ss tht sist hovers over the work, all the malignant spirits and the evil accuses of men vanish "ke the souls en ih 2050) VAYAQuEE (rxooUs) 95 from the world. And so there is then no need to pray for protection, as Israelis then under the guardianship of that spirit, with the wings ofthe tabernacle of peace spread over them, 50 that they may be perfectly secure. 'There is, 18 'rue, a traditional teaching which says that a man should 'ot go out alone either on the night of the fourth day of the vweek or on the night ofthe Sabbath, and that at these tres 'one bas to be on one's uard and this seems to contradict 'what has, just been said, that on Sabbath night men sre shiclded from all evil accusers and need not therefore offer up

4special prayer. Still, all thi io assuredly correct, The
fourth night ofthe week we have to be on our guard against them, for the reason that at the eration of the lights the moon was cursed, its light diminished, and occasion was 'thus given to bands of malignant reving spits to exercise 'power that night; on Sabbath night, again, whilst these spirits scatter themselves in order to retire into the cavern of the abyss where they are powerless ta harm, a solitary man mast 'be on his guard. against them, since, although they are <eprive of power, now and thea they show themselves, and 40.2 solitary wayfarer has to be on his guard. If that be so, security # Not 3, it was answered, On the Sabbath there is protection for the holy people, and the Holy One, on the entrance of the Sabbath, decorates every member of Ise with a crown—a oly crown, which every wearer must cherish and guard. Now, although the malignant spirits do sot then Frequent inhabited places, they often appear to a rman that walks alone, and then his "hucky star" (mazzal) dleserts him. It a therforeincurmbent upon a man to decorte 'himacif with the holy crown and to guard it, Howbeit, on that night the boy people are fully protected, since the tbe nacle of peace overspreads them, and tradtien tells us that the tabernacle of peace and the "other side" cannot coexist together. 'The Sabbath day is thus 2 day of universal joy and security, beth in the upper and the lower worlds; andthe Tower light, ralating into the upper world, through the reaplendency ef the Sabbath crowns, is there intensified seventy-fol, so that the Ancient of Ancicnts bestirs Himsct.

196'ue zouan iv [aos0-205b
'Then at break of day the holy people proceed to Syna- ofue in a joyous spirit med in their best, crowned with the xetal oly erowa and endowed with the addtional celestial spit, and there they offer up praises in songs and hymns, 'which mount up on high, so thatthe upper and the lower worlds are filled with joy and are all decorated together, 'Then the celestial beings hold forth and aay: "Happy are 4,0 holy people on earth, through whom your Master is rowed, a8 well sll te sacred hosts." 'This day isthe day ofthe soul and not ofthe body, exhibiting the sway of the "'yandle of soul, when the upper and the lower beiogn are raced [29s] together in virtue of the addtional celestial spit by othich man is crowned. "The prayer offered by the holy peopte on the Sabbath ib of three parts, comtesponding to the three Sabbaths, but bringin extence only one. Once the holy people enter the precincts ofthe Synagogue i is forbidden them to concern Thamecives with anything, oven the requirements of the Synagogue, save words of thanksgiving and prayer and the study of the Torah; and whoever directs his mind to other and worldly matters profanesthe Sabbath, and thus has no portion among the people of Israel. For such « one swo Snjels are appointed on the day of Sabbath, who proc saying: "Woe to So-andso who has no portion in the Holy (ne, blessed be He." Hence it behoves the people to absorb themselves in prayer and songs and hymns to their Master, andin the study of the Torah, Iisa day of the souls, a day in which the "bundle of the souls" is decorated by the praises offered to their Master. Hence on that day i rested the "Hymn of the Soul", which reads: "The soul of every living being shall bless Thy name, O Lord our God, and the spirit ofall sh. ..",asthat day subsists solely by the spc and sul, and not bythe body. Another hyo that concerns the mystery of day, of the sacred sun that ilumines it, "who formest fight -.", to wit, the leminating light which affords sustenance and fight for all the hosts and heavenly Chariots and surs and constellations, and all those ue the Saath ofthe Creation, the Sabbath on wh the Torah was ten ard the Sablath of he Mien. 2058] VAYAQHEL (txoDUS) 197 'who exercise avay over the world. Then follows a Hymn of the universe, cuched in the words, "God, the Lord overall 'works...",an alphabetical hymin which contains the mystery 'of the wrenty-tvo sacred celestial leurs which are decorated With a erown made of the Patiarchs and the holy heavenly Chariot. Oppasite to them are the twenty-two little letters 'of the lower werld which enter inthe daily hymn that reads: "The God, the blessed One, great in knowledge . Herein the alphabet ranges over single words in succession, there being ne space between the words; whereas in the Sabbath hymn, symbolic of the upper world, thee ix a wide space, significant of holy mysteries, between the successive letters. The seventh day thus chants a most sublime hyran, 'composed of the celestial letters in praise ofthe Most High King, of Him who formed the world at the beginning. 'When this hymn mounts up on high, ssty celestial Chari of those alluded to befor, take it up from the holy people and ajcend with it to whete it s woven into crown for the 'ecoration of the many heavenly Chariots, and forall the righteous in the Garden of Elen all of whom mount up with that hymn to the Divine Throne. There this hymn, recited by the whole of Israel, halts until the recital of the Sanci- fication (Rdushah) in the additional prayer (musaph). 'Thus is effected the complete union of the upper and the lover 'worlds, So much for this hymn—the gem of all hymns. "Then follows the regular daly order of prayer up to "Moses 'rejoiced in the gift of his portion... ." This expresses the joy of the supreme grade, the chief ofthe "Patriarchs", wa 'cjoies in His portion when the Divine Throne approaches 'Him, and the two worlds are fused into ones again, it ex- resies the rejieing of the Written Law on high in the Oral 'Lave here below, and thee fusion into one, To the joy at at union we have to add the joy of the holy people as expressed in the words: "May they rejoice in Thy kingdom, 'those. who observe the Sabbath, and call the Sabbath a delight... God and God of our fathers, accept our rst. Now, the inwardness of the interrelationship between the ook of the Law (Sefer Turah) and that day has been 'expounded elsewhere. In this regard we have been taught

198'THE ZONAR I [post-206a
as follows. Ie is written: "And they read in the book, in the Law of God, distinctly; and they gave the sence, and caused them to understand the reading" (Nehemiah vin, 8) The 'nner implication of this verse i thatthe verse-i the tonal accents, the Massoretc readings, and al of the text with their profound mysteries, were all delivered to Moses on Sinai It may be asked, If that is vo, why are all these signs and notes, with all the mysteries they contain, absent from our most holy Seroll of Lave The explanation is as follows. When the Divine 'Throne was decorated and 'completed with the erovin formed from the Written Lav, all the points and tonal actents and Massoretic signs were hidden [2060] in the interior of the Divine Throne: then all these signs were the means by which the Written Law fertilised the Oral Lae, a8 a female is fertilized from the 'male, But the cslestial letters remained in their original sanctity unaccompanied by any signs, and hence they have to appear in this guise in the Synagogue, secing that the Divine Throne was decorated and sanctified by the Written Law in its bare letters, The celestial holiness is thus diflsed, through the whole, especially on the day of Sabbath. On 'that day seven persons are called up to take part in the public reading of the Law, corresponding to the seven vuicest amidst which the Torah was given; on the other fexivals five persons read the Law, and on the Day of Atonement the number is six. All these regulations have a similar recondite significance. 'The number five corresponds to the five (divine) grades that come after the primordial Light, which are a 'symbol of the Law; six signifies the so-called "ix direc inna", and seven corresponds to the seven voices: thus all have the same symbolism. On the day of New Moon a fourth i added to the three who.ate called up on an ordinary day, to symbolize the Sun that gives ight at that time to the moon; and this is the inner significance of the additional sariice and the additional prayer (maph) offered on that day. In the reading of the Law only one voice should be heard at a time. Both on the Sabbath and on other days when the Law ofthe Lae = ree 0] Vavaguit (rxopuS) 199 is publicly read the holy people must have a 'Throne pre- pated in the form of a reading-desk with an ascent of six Steps and no more, canformably tothe passage saying, "end there were six steps to the throne" (2 Chron. xi, 18), and having one step above on which to place the Dook of the Lave, that it may be seen by the whole congregation. Ax soon a6 the Beok ofthe Law is placed thereon the whole congregation belowshould assume an attitude of ave and fea, of rembling and quaking, 8 though they were at that moment standing beneath Mount Sinai to receive the Torah, and should give ar and listen attentively; for itis not permuted then to open one's mouth, even for diseussing the Torah, stil less other 'subjeas. All must be in awe and fear, as though they were speechless, So Seripture says: "And when he opened i, all 'the people stood up" (Ne. vat, 5); alo, ""And the eas of all the people were attentive unto the Book of the Lave" (Uh, vi, 3). R. Simeon said: When the Book ofthe Law is {taken out tobe read before the congregation, the merey-gates of heaven are opened and the attribute of Love is stierd up, and eich one should then reste the following. prayer: Blesc be the name of the Master ofthe univers, blessed he Thy 'rownsnd Thy place: may Thy favour accompany Thy people ral oe erermore, snd ruanieet Thou to 'Thy people the relenption fof Thy right hand in Thy Sanctuary a0 a8 fo Make us enjoy Thy food light and to accept our prayer in merey. May i be Thy will to pron oge life in goodness, and may 1, Thy servant, be counted "mong the rghteour ao that Thou have merey upon and pase fae anda mine and all that ae ef Thy people Tere. Tho wt He tha nourisheth and sustaneth all, Thou ae ruler overall, Tho. art ruler over all ings, and the kirgom 6 Thine. Tam the Servant Gf the Holy One, blesied be He, and bow down before Him and 'before His glorious Torah at all mes. Not im man dof pct my 'ust, ror do Trey upon angels, but on the Gad of heaven, who {the Gad of truth and whose 'Torah ie truth and whore prophets are tre prophets: ia Him do [pt my test atid ts His holy and Glories name do Using pace. May it be "Thy wil to open my Fheartto'Thy Law and grant me mule chien, such 8 wil do 'Thy sell nd mayest'Phow ful the dois of my hear and that of Thy eople Israel, for whatever good, fo ifs, and for peace. Amen. vis forbidden for more than one at a time to read in the Book of the Law; the rest should listen attentively ard in

200THe zomAN LY [oba-208b
silence to the words coming from his mouth as though they Were receiving them at that moment from Mount Sinai. Another person should stand next to the reader, but in tilence, so that there should be heard one sole utterance, and 'not two. As the holy ngue stands alone, so its message must 'be delivered by one enly; in the Book of the Law would bea lessening of Dis and a lessening of the glory of the Torah. (Similarly, in reciting the trantlation,! only one voice should be head 'The translation and the reading are related as the shell and the brain.) All should be silent, one only reading, just as at Sinai, as we are told, "God spoke all these words, saying" (Ex. 3%, 2, He being above and all the people beneath, as wwe read, [2068] "and they stood at the nether part of the srount (Ibid. x1x, 17). We also read, "And Moses went up 'unto God!" (Zhid. 15,3). It behoves the reader to concentrate all his mind on the words he reads, and to realize that he is the messenger of his Master, charged with the duty of com= smunicating these words to the whole cangregation, he being in the place of heaven to them. Hence, whoever would go uptoreadin the Torsh should previously rehearse his rea at home, or else not vead at. fof the Law on Mount Sinai, of which we read, first, "Then ddd he see it and declare it; he prepared it, yea, and searched tout" (lob, xxvitt 27), and then, "And unto man he said: Behold, the fear of the Lord, that is Wisdom" (Ibid. xxvit, 28), It is forbidden to the reader to break off anywhere save 'whens Mosce indicaied pause, Neither may he in reading the portion of one week add part of the portion of another 'week. The inner reason of this is as follows, Each weebly: Jesson ist its conclusion adorned witha erown, and presents itself before God. Atthe conclusion oftheir yearly cycle they all present themselves, thus crowned, before the Holy One, blessed be He, each one announcing: I belang tothe Sabbth so-and-so, and to congregation so-and-so, At that moment the angel Youfiel, the great chief, i ealled for, who presents "esas forme the castom tha after ack Verse ofthe enim the Ararat tration (Teron auld he veel "2s thin war sd the next word, 2060) 'Yavaaitet (rxopus) 201 himself accompanied by the fifty-three legions under his 'charge. 'These legions superintend the reading of the Law, 'each one having to preside over the reading on a particular Sabbath assigned to it, Its thus forbidden us to disarrange the Lessons and thereby cause the overlapping of one legion 'with another, even by 10 much asa hairbreadth, by so much asasingle word or evena single letter; but each must be kept 'within its on limits asfixed by the Holy One, blessed be He. All the legions thus present themselves, each one standing fused over the weekly Lesson under its charge. Each portion thus decorated with a crown, afer its reading has 'been completed by the congregation, ix taken up by its superintending egion and brought before the presence of the Holy One, blessed be He, in al its several words. These "words declare; "We are such-and-such a section, completed by nich-and-auch a congeeyation in such-und-such manne." Ifthe reading of thee: has been completed in the proper 'manner, the words ascend and themsclves ire woven into 'ron to adorn the Divine 'Throne, with its superintending legion standing guard over it, 'The same is repeated with 'each separate Sabbath lesson in turn until they ae all joined snd hecome interwoven into one single ern. Hence, happy, js the portion of whoever completes the reading of the 'weekly prion of each and every Sabtath in the proper 'manner, and in accordance with the divisions fixed on high. "On Sabbath we have to read in the Book ofthe Law twice: 'once in the morning and ¢ second time at dusk, For the late afternoon isthe time when judgement hangs over the world, haere it i necessary for us to intertwine the Left with the Right,#sceing that the Torah proceeded from the two sides, as itis written: "At his right hand was a fiery law unto then" (Deut, xextn, 2), implying both the right and the lefe Hence the reading ofthe Law at dusk should comprise ten verses of more, but not the entire portion, as the com: Teonpng any Sabbath ee Migour wth Clemency

202THE 20HAR tY [2066-2070
thetime of afternoon service. We have also to read the Law an the secon and the fifth days ofthe week, ason these days the higher grades descend below, those grades that represent {he imn principles of the Torah, "The cote sigeiSeanee of the mater is this. 'These superior grades represent one portion of the Torah, but from them there emanate nine rade, which form a uty, and hence hae their counter- par inthe nine perans cae to read the Law: to wit, three 'on Sabbath at Minha, and three each on the second and the fifth days of the week. Similarly we read in the Book of R. Yebs the Venerable: "Ar Minka-time on Sahbath there ie an awakening of the myuterous forces of the Let, and the lower 'Sabbath-Point' within that left side receives the 'mystery of the Torah. At that moment, therefor, i ecives from the domination, at it were, of the left side, the side 'which is esotercally represented [2074} by aine, and hence thenine persons who read the Lave, to wit sx on weekdays and three on Sabbath st the moment when the left side 'pats itselE" Happy isthe portion of whoever is privileged

10do honour to the Sabtath; happy is he inthe two world,
in this world and in the future world 'Te ie writen: "Let no man go out of his place on the seventh day" (Ex. x¥1, 29) We have learned that the term "place" signifies the space wherein is fing for a man to walk; and esotericaly it isthe counterpart of the similar term in "Blessed be the glory of the Lord from his place' (Baek. 1, 12); also in "forthe place whereon thou standest", tc (Ex. mt, §) jit i a place well known on high, and we call it the place wherein is revealed the most high glory caver} and hence the warning to the man. who is added with the holy heavenly crown not to "go out af his place on the seventh day that is, not to speak of workaday Jae, a5 that would bx'aprofanation ofthe Sabbath, nor to do work with his hands, nor to walk eyord the limit of 'veo thousand cubits. "Let no mari go out of his place", to wit the place of Holy Majesty, ax beyond i the place of strange gods, "Hlessed be the glory of the Lord", t0 wit, slory in the high heavens; "from His place", 00 wit "The nes of Nec, Hod and Yo, wih the sexi 2074] VavAquteL (exopus) 23 His glory in the lower world, the two together forming the Sabbath-crown, Hence, "let no one go out of his place". Blessed be He for ever and to all eternity. It is written: "ohold, there is place by me" (Ex. xxx, at) 0 place, that i, concealed and hidden, eluding all inquiry, the place whieh is in the heighe of heights, the most high 'Temple, 'withdrawn from all cognition. But over against itis the lower place, referred to above, 'Thus there is "place" above and place" below, and hence "let no man go out of his place 'on the seventh day". Its written: "And ye shall measure without the city for the east side tw thousand cubits." ec. (Num. axev, 8). This verse contains sublime mysteries, indicated already elsewhere. It speaks of a higher and a lower region, the two thousand cubits extending on all sides. So the Shekinah does not hover anywhere outside the boundaries assigned to er, "When the Sabbath begins to draw to a close Israel mast draw it out as long as possible, for it ina great and exalted day, and the Shekinah, moreover, is our guest on that dy, and 20 we must make every effort to detain the celestal 'guest as Jong as posible. Then, at the Sabbath, we commence prayers by reitny 'mereiful, Forgiveth iniquity..." This verse is very app= priate for that night, because then Rigour resumes it sway, whereas itis not appropriate for reciting atthe entrance of the Sabbath, since that Rigour is shen completely withdrawn from the world. Then, when the congregation recite the 'passagebeyinning,""Andlet the pleasantness...", succeeding Sanctification, ll the sinners in Gchinnom exclaim: "Happy are ye, O Israel | Happy are ye righteous men who observe 'the commands of the 'Torah ! Alas for the wicked who did not succeed in observing the precepts of the Torah." Then appears Dumas and proclarne: "bee the wicked return to the nether-world, even all the natons that forget God" (tid, 1x, 18). The wicked are then driven back by all the Ihands of demons into Gehinnom without anyone having feompassion on them. Happy are those who observe the Sabbath in this world, and s0 enjoy the celestial delight The ce of the under world,

254rie ronan tv (oores078
echt t them fo abot, lady mentioned On Terese wo ep he Sabbath aa ay of ti trovoles ant owelf wo accusers who inet hin before the Holy Ring. One i the bly Salata apes is lepriv ol hk de thar of Saat hrcay eight axher is the angel nated Sangarah, who has charge over dogs wo clave a fat, 'Theae te aceue ths aun boone ihe Hey ngage the nee ai dora oe fropee tare of ata delphi meanae of injer fection and therefore the coresponding spit above i al ina date of experfccin, andthe man ths deserves cures and punishments, I Rovere, he makes good on other ctsons co a he angel of [2078] fst ns estan {nthe eleaal baw whtch be edjoe in the company of ce prin angels, his pushes! is Fed. Suppor Sikiog in Oe sree 8E bis marge fies Ha whee filha sobpes re ovied panec pate, nice 9 fe being ted in chains tothe place of punishment, Stagh sey be ges cao atone cea te 'ei exception, may share sa Nites AR sows, the fics ur ar led ve mast the poe of paste tient, Simi, the exental officers coee in due cour Sd eacprshmen of he msn who cated dinintion jy eth tn even a on ert by Fst On Saba Wit the, hn remedy? That he ser aoter fest sone fr bt Saath fs; aa he did aay wih the joy Of Sabbath sot him do avy withthe pear of workday, But fhe banish joy on Seat and indules init on week days, by fasting onthe Sabtth and feasting the ellowing srskay, he milshow that fe thks more this world than

1God, since be neglect the aly super-apirt ofthe Sabi
tid entertains the weekday apy which ret on the word icrwards ha theefre sine on hf ober fat on the fist day ofthe week, the ine yen the ordinary tidy pit rasames is says hat be may Ob fesing Uy sreieiag ear reyes iy deta manner due. For this day is adorned with seventy: crowns, and the Divine Name is perfected in all sides, and all the 207] VaYaQiteL (rxopus) 205 grades ate illumined, and all is pervaded with joy, with blessing, and with an overflowing measure of holines. "The Sanctfeation (iddush), recited on the eve of the Sabbath, ushers ina holiness equal to that ofthe Sabbath of Creation, hich was hallowed by the "thiny-two Paths 'of Wisdom" and "three holy apple-trees".' Hence, in the Sanctification ceremony we have to recite the passage: "And the heaven and the earth were Bainhed ,.. which God in creating had) made" (Gen, 1, 1-3), which contains an 'sential testimony to the work of creation. For this passage Contains thirty-five words. representing the "thirty-two Paths! and the three 'holy apple-trees", which are repre- sented by the three occurrences of the word "seventh" in the passage. This section also contains allusions to the upper world, the lover world, and the Divine Fath jn. all its compass, 'The word "Elohim" is mentioned three Gimes, pointing to the lower world, the "Fear of Iaac" (Rigour), {nd the highest worl, which isthe Holy of Hoties. Now, it behoves man to give testimonr to this before his, Master, sladly, joyfully, and with all his heart and mind. 'Thereby all ou® sins are stoned for. *Next we recite the benediction, which runs: "Blessed art Thou, O Lord our God, King of the universe, who hast 'sanctified us by thy commandments and hast taken pleasure invue . «This pare of che rectal Balances the other part 'alled the testimony to Divine Faith, and soit also contains thirty-five words. 'Together we thus have serenty words, which ate 60 many erowns by which the Eve ofthe Sabbath is adorned, Happy is the man who in his rectal meditates 'ver all this tothe glory of his Master, 'The Sanctification (Kaddus) recital in the morning consists ofthe blessing over the cup of wine, to.wit, "... who createst the fruit of the tine", and no snore. 'The reason of this is that then i is the day that sanctifies itself, whereas the Eve has tobe sanctified ty us with all the recital just mentioned, The Eve is only 'consecrated by the fy people en earth what time the super- soul descends on them; we thus have to sarctify i with 'special concentration of our thought on this. Contrariwise, "Te the hist rues

206'THE ZOMAR TY [ao7h-208a
the day makes iteelf oly, and Israel, being hallowed through prayers and supplications, sanctify themselves still further Through the holiness of the day. Happy are the holy people 'of sacl who have inherited this dey ay an everlasting heritage. 'At the conclusion of the Sabbath we have to make "yeparation" between holy and profane, for the reson that 'tthe moment the inferor spirits resume thee svay over rid to we have to demonstrate the bistence of the Holy One in His holy place wrapt in holiness absolute, and. to distinguish between the lower clements and most exatied Unity. (2084) To do this, we fecite a blessing over the ight of fie. For, although all other fires are put out and hidlen on the Sabbath, one fice still shows itseifon this day, being included in the holiness of Sabbath; when this comes forth, all the other fires hide Ahemelves, Ie isthe ie ofthe altar upon which Tsaae was tohive been offered as ascrifie. We have to ay the blessing 'over the fre that burnt on the Sabbath, which is the Bre that emanated from the celestial fre, the fre that carries fire; and when ths is blessed, all other fies came forth and sre ssigned to their plas. When we say the blessing over that fie, four legions of angels, called "Tights of the fie", come down tobe illuminated by this bleed fe. 'Therefoce do ve bend the four fingers of our right hand to catch the ligh of the lamp that is blessed, symbole of the four legions, Gilled "lights ofthe fre, who themselves are illumined by, and derive power from, a certain supernal Lamp. Those legions, moreover, are ofthe lower grades, and we bend thus cur fingers before the ight to show its supremacy. Contrai- 'vise in the recital of other blessings we have to aise our fingers, to show the supremacy of the supernat holy gees which rule over all, the, Divine Name being. by: them crowned and sanctified, and Which are illumined by the speme Lamp. But here we incline our fingers downwards nst the light as a symbol of the loier grades which are illumined by the light of blessing, and so are called "Lights of the Fire On all other days we praise the Almighty for having made the luminaries of "Iighe" (or) in allusion tthe supreme radiations of the primordiallight whichshed blessings 08-2083] —_-VAYAQHEL (exooUs) 27 and light overall grades together: whereas here we only mention the "Yights of the fire" (ek). Now, inasmuch as these "lights of the fie" emanate from the fire over which the benediction was: recited, why, one may ask, not say test" instead of "ereatest"? The explanation in that at the entrance of the Sabbath all the lower grades and Juminaries and. potencies are absorbed by the Supreme Lamp and become invisible save for the one single point; and they remain in it the whole of the Sabbath day. Then, at the conclusion of the Sabbath the Almighty makes them appear one by one, av if created anew, in the came manner as atthe frst eration, and assigns cach one to its place af 'domination. Inthe same manner, the supernal grades, called "uminaries of light", rule over the day and receive their light from the Supreme Lamp. When night falls, the Supreme Lamp gathers them up and absorbs them within itself unl daybreak. As soon. as Israel recites the blewsing over the light of day the Supreme Lamp sends them forth fuly radiant, We then thus bless the Lord "who formest (yes) the luminaries", but not "ereatest" (bore. Tei conclusion of the Sabbath that we say lights of the fire" in allusion to the lower grades. But bath the upper and the lower grades are symbolized by our finge=. 'The finger-nail are of great importance in this symbolism. 'They are on the back ofthe fingers, and thus symbolize the Hinder Countenance, which needs tobe illumined from that is called [2088] "the back". Whereas the inner and -Nesssid ofthe fingers symbolizes the Inner Countenance 'which i hidden, 'This symbolical action is based on the verse, "and thou shalt se my back; but my face shall not be sea" (Ex. os, 23) Dy bak" is represented bythe ote and nailpart of the agers which, when we say the blessing over the Bg, emst be placed 9 to exch than ih, My face shall not beseen", and hence theinner side of the fingers aymbolizing the Inner Countenance, need not face the Hight to be illumined by it, am their lurination emanates from no other source but the Sapernal. Lamp in the height of heights, which is utterly concealed and undisclosed. 'The 'outer and nail parts of the fingers must therefore be shown

208'tue zouan 1 [086
to the light, bur the inner parts not, They are hidden and 'Mumined from the hidden; innermost and illumined from the innermost; exalted and sllumined from the highest, Happy is Tsrilin this world and in the world to come. "It behoves wat the conclusion ofthe Sabbath to inhale 'the sweet odourof aromatic picein order to forty ourselves agaitat the depactre of the super-spint as by this departure 'man's own soul islet forlorn and naked, as it were. In this regard tia written, Mand he amelied the omell of his 'aiment" (Gen. xt, 27). This passage has already been ex: pounded in a way. But observe further that che sveet smell Provides sintenance for the soul, it being a substance which tnters the soul but is too tenvous for absorption by the body. Now, the raiment here mentioned has been expounded as alluding tothe garments of Adam the fst man, thosein which {he Holy One arrayed him when Fe placed him in the Garden 'of Eden. When Adam sinned, however, he was aripped of these precious garments and was clothed in other instead. "The original garments with which Adam was arrayed in the Garden of Eden were ofthe same kind as those in which the ind-parts (ahorayim), ae arrayed x "And #0 long a5 Ad remained in the Garden of Een all those legins encom- passed and guarded him 0 that no evil eould come neat him, But after he sinned he veas stripped of thote garments and Clothed in profane garments, made out of vicious stuff and evil spirits, and the holy legions departed feom him and there wan only left on hie ofthe orginal covering the nger= tail, These, however, have abo an outer edge of impurity. For this reason we should not allow those rails with their impurity to grow; for as they keep growing so do the man's accusers mulipy, and o-does he hitmself sink every day into deeper melincholy. Tt behoves us, then, ta eut them aif, nor must we throw the cuttings away ins place where people pas, lest harm come to them. Nov, al hss ont celestial pattern; for there also the "hinder" region surrounded by the "other side", Later on, the Holy One sade for Adam other garments out of the leaves of the terretial Garden of Eden, Now, those original garments, 208-2099) —_VAYAQHEL (ExoDUS) 209 Which were an emanation of the celestial Garden of Eden, emitted the sweet fragrances and aromas of the kind which 'alm and soothe the soul and make it happy. Teaac thus "smelled the smell of his raiment, and bissed him", a8 'that Fragrance calmed and sothed his soul Hence, atthe conclusion of the Sabbath we have to inal the odour fof aveet spices in order to restore our soul and counteract the effect ofthe loss of the superior epinit that has let it, 'The best adowe for thi pupoe fs that of the myrtle, a i fs myrtle which sustains. the holy place from which souls issue, and so in this world it i potent to uphald man's soul at the moment when itis deprived of its higher soul-com- pion. Ita at the conclusion of the Sabbath that Adam 'was clothed in the garments of the terrestrial Paradise, the 'sweet odours and fragrance of which sustained his soul in the Tos i suffered through the departure of the superior and glorified holy sirt. 'The myrtle thus assuredly sustains man's soul on earth as i¢ does the souls on. high—that superior spirit that descends into man on the Sabbath and fill his sou! with joy. 'Thus this sul is raised to the state in which wll bein the future world, [20gq] for in the same tease ae a.man feats and detights tht spi in this word 'will that spirit cause delight to the man in the future word. 'So Scriptre says, "Then shalt chow delight chyself in the Lord, ee. (Isa, Lott, 14), also, "and the Lord will... satisfythy soul with brightness" (Ibid. 14). Whoever thus fully honours the Sabbath in the manner described, the ily One blessed be He, says to him: *Thouart my servant, Israel, in whom I will be glorified" (bid. xix, 3)" RR. Tsaae now eeated, and R, Abba and the other Com- pations rose up and kissed him on his head. They all wept 4nd said: 'Happy is our porton in thatthe Hely One, blessed bbe He, has led our fet on this path." Said R. Abba: "The Lord Ted me on this way to that I might join your company. Happy is my portion in having been this pnvileged® R. Abbi farther said to them: 'Let me relate to you what 1 saw. When Tet out on my journey to-day T sav light head of me which spit inte thee separate lights. 'They al 'went in front of me and then disappeared, I sid to mysel:

210"at ZoHAR 1Y [090
Assuredly, what T saw was the Shekinah. Happy is. my portion, Now I know thatthose lights I saw were yourselves. Verily, you are the supemal lights and lamps to lighten this wworid'and the world to come." R. Abba cuntiaued, saying: "Unil now Tid not know that all these hidden pearls were in your possession. And now that I see that all these words Gf Yours have been uttered by the will and command of your Maser, I know that they are all ascending this day to the Divine 'Throne, and that the Chief of the angels is taking theo up and weaving them into crowas for his Master, and thin very diy inty holy gine are-adorned with emownsy made of the words uttered here this day, to the glory of the Divine 'Throne, At this point he raised his eyes and noticed thatthe sun had gone down, 'Let us proceed to that village yonder,' he said, 'a i i the nearest to us in this desert" So they went there and stayed there overnight. At midnight R. Abba, with the other Companions arose in der to stuxly the Torah, Said R, Abla: *Now let us, weave discourses 'which will be made into crowns forthe righteous in Paradise, fs now is the hour when the Holy One, blessed be He, and all the righteous. in Paradise, listen to the voices of the righieous on eaeth. RR, Abba then began <o discourse on the verse: "The heavens are the heavens of the Lord, but the earth hath he given to the children of men" (Ps. exv, 16). "This verse' he 'uid, 'contains a dificult. For would it not have sufficed to say "the heavens are of the Lord"? Why, then, repeat the word "heavens", and say 'the heavens are the heavens", ce, } But we acount for it in thia way. 'There are heavens and heavens; to wit, lover heavens with an earth beneath them, and upper heavens also having an earth beneath them. 'They constitute upper grades and lower grades, the two being counterparts of each other. 'The lower heavens are identical with the ten curains, to which allusion is made in the words; "Who stretchest out the heavens like a curtain'? (Ps. iy, 2). The Holy Ove made them, with th legions that people them, to regulate the afurs of the lower earth. The rinth eaven propelallthelowerheavens, whichare harnessed "Meet, 42090-2095] _vaYAciter (exonus) au to tas it were, by a chan of links, (The tenth, however, is the chief of them all) In each heaver are conteolling angel as far asthe seventh; th rst ar all illumined by the Hight that radiates from the Divine 'Throne, reaching the smh heaven, whence itis extended tovards che ninth and further

1the eighth, whence it reaches those below. Tei the ight
ofthe eighth which gives to each of the star, when they re brought out 1 their places, its requisite light and force In regard to this itis writen: "He that bringeth out thee host by number... by the greatoes of might" (Isa. 1,26), the term "greatness of might" referring to the supernal esplea- dency. Furthermore, there isin each heaven a chieftain who isin charge of «part of the world and a part of the ear, except the Land of Ital, whichis not under the rue of ay heaven or any other power but that ofthe Holy One, blessed the He, alone. ut, it may be said, how can the sky over the 'Land of Taal be without effec, seeing that the Land of Inrael receives rin and dew from heaven like anyother land ? 'The explanation is follows. In the cate of other lands, {2098] the ruler in cach heaven tanamits of his power tothe 'arth below through the medium of the heaven under his 'charge—of that power which he himilf has reccived from the resid left ofthe supernal soure. But the heaven which is-over the Hlj Land is not ruled by any shifiain or ary 'other power, butisin thesole charge f the Holy One, blessed the He, wh Hlsiwelfditert the alu of that land font chat heaven, Bach heaven is provided with «certain number of poral, and the charge of each chicain extends from one portal to the next, and he may not eneroach on the sphere Of his fllow-chieftain by even so much as a harbreadth, he receive authorization to exercise dominion over bis neighbour; when this happens ote king on earth obtains power over ancther."There ie, besides, in the centre of the whole of the heavens, a door called ilo: underneath that door are seventy other doors, with serenty chieftains keeping 'guard, ata disunce from it of two thousand cubits, so thit 'noone should some near i. From thst door, again, chee ea path mounting higher and ever higher until it reaches the Divine 'Throne. The same door gives access to all quarters a 'Tie ronan iv [2096 'of heaven as fa asthe gate called Magdon,* where is the end ff the heaven that extends over the Land of Israel. All the seventy doors that are inseribed on the door called bilan, are called "gates of righteousness", being under the direst 'control of the Divine Throse, and no other power; and itis through those gates that the Holy One provides the Land fof Israel with all that it needs; and it is from the residue of that provision that the Chieftains take and transmit to all the lower chieftains, "In connection with the firmament that is above the lower Paradise there are sublime mysteries. When the Holy One 'was about tomake the firmament, He took fre and water eat of His Throne of Glory, fused them into one, and out of them rade the lover firmament, which expanded ntl it reached the area of the Lower Paratise, where it halted. 'The Holy 'One, blessed be He, then took from the holy and superral heaven fire and water of another kind, such as boeh are and fare not, are both disclosed and undisleosed, and of them He made a further expanse of heaven which He spread over the lower Paradise where it joins the other firmament. 'Tht 'expanse of heaven, above the lower Paradise, displays four solours: white, red, green, and black, and correspondingly contains four doors in its four sides, These four openings form. a passage for four light-radiations, On the right side tuo lights shine forth through two doors, one through the door of the right and one through the opposite. Within the light-radition on the right « certain letter standout th scintillating effulgence, to wit, the letter Mfim. 'That letter 'moves up and down continually without ever resting at one point. Within the opposite light-radiation there similar stands out wth a scintillating effulgence the etter Resh, which 'on occasions, however, acsumes the shape ofthe letter Beth, "This similarly moves for exer up and down, at times being revealed and at other times hidden, When the soul of a righteous man enters the Lower Paradise, these two letters 'emerge out af the midst of hat radiation, snd appear above That soul, where they continue to, rise and fall, Then cut 'of the same two doors there emerge from on high two legions, AL Manes. 'angb-210d) —_-VAYAguEL (ekoDUS) a3 'ne under the charge of Michael the great prince, and the second under the great chiefuan called Buel, who is the noble minister [210] called Raphael. These legions descend 'and pause above the soul, which they greet with the wor "Peace be thy coming, he enteteth into peace, he entereth {into peace!" "The two letters then return to ther place and become abvorbed within the radiation that passes through those to doors, Similarly, through the other to doors, that fn the left and on the west, there pass two light-radiations, 'at of which there project two other flaming andscintillating letters, to wit, a Gimel and a Nun; and when the wo previous eters return to their own place these ovo fling letters 'emerge from the midst of thet surrounding illumination 'and appear ahove that soul. Then, again, emerging out of the 'ther two portals, there come forth two other legions, one under the eharge of the geeat chief Gabriel, and the other tunder that of the great chief Nuril. 'These fix themaclves above the soul whilst the letters return to their place. After that these two legions enter into a certain hidden Palace in the Garden, called haloth (lit, slocs). Therein is the hidden 'store of the twelve varieties of sweet spices which Seripture eoumeratee, "Spikenard and saffron, calamue and cinna- mon..." (8.8.19, 14), these being the twelve varieties of sploss of the Lower Paradise. 'Therein is also the repository of all the garments wherewith men's souls ate invested, cach according to ite desert. On each garment al the good 'works that a man did in this world are inseribed, and in each, 'ise proclamation is made, saying? "This garment belongs to such a one"; after which the soul of the righteous in Paradise is clothed therewith, s0 as to become a replica of the man's personality whilst in this world, "This takes place ot less than thiny days after the man's death, inasmuch as. for the first thiry days there i no soul but must undergo 'ourection before entering Paradise, as already stated else- 'where. After putifcation it receives its garment, in virtue 'of whieh itis thea assigned to its appropriate place. All the letters and Jegions then disappear. Now, the firmament over the Lower Paradise revolves twice a day under the impetus 'of the othee firmament that i atached to it. Tha: firmament, a4 THe ZOMAR IV [2100-2105 'moreover, is inwrought with al the letters of the alphabet in various colours, each eter distilling of the heavenly dew 'over the Garden. Tt isin that dew that the souls bathe and fecuperate after thei previous immersion in the Near dinar (iver of fie) for puritcation. 'That dew descends from ho other source but from the midst of the letters that are 'graven in that firmament, these leters containing in minia ture the whole of the 'Torah, and that firmament forming. the esoteric aspect of the Torah since itis made out of the fire and water ofthe Torah itelf, Hence they drop their dew 'upon all those who in this world pve themaelves up to the study of the Torah for is on sake. The very words oftheir stusies are inscribed in Paradise, whence they mount up t0 'that firmament: where they receive from those letters that dow on which the sou! of the good man is nurtured. So Scripture says: "My doctrine shall drop as the rain, my specch shall distil asthe dew" (Deut. xxxt, 2) Inthe centre of that firmament there is an opening directly facing the 'pening of the supernal Palace on high and forming the gateway through which the souls soar up from the Lower Paradise unto the Higher Paradise by way of a pillar that is fixed in the Lower Paradise reaching up tothe door on high. 'There is, moreover, aechumn of light, formed of a combia- tion of three fights of so many different colours, radiating 'upwards from the opening in the centre of that firmament, and thus illuminating that pillar with a many-hued light. 'Thus that firmament scintilates and Rashes with a number af dazzling colours, The righteous are illumined by the reflection af that superna resplendeney, and on each New "Moon the glory ofthe Skekinah as reveated in that firmament transcends that of other times. All the righteous them ap- proach and prostrate themselves. before it. Happy is the Portion of whoever is found worthy of those garments 'wherein the righteous are clad in the Garden of Eden. Those garments are made out ofthe good deeds perfeemed by (2108)

41man in this world in obedience to the commands of the
"Torah. In the Lower Paradise man's soul is thus sustained by these deeds and is el in garments of glery made out of them. But when the sol mounts up on high through that +108) 'vAvAgiteE (exoovs) a5 portal of the firmament, other precious garments are pro- 'ided for it of a more exalted order, made out ofthe zeal and devotion which characterized his study ofthe Torah and bis 'rayeri for when that eal mounts wp on high « eruwn is 'made out of it for him to be crowned with, but some of it 'emains as the man's portion, out of which garments of light faze made for the soul to be clad in when it has ascended en high. The former garments, as we have said, depend on his actions, but these depend on his devotion of spirit, s0 as 10 'qualify their owner to join the company of holy angels ard 'spirits, Thisis the corcect exposition of the matters the Holy Lamp learned itfrom Elijah. The garments ofthe Lower Pari- dise ae made of man's action; thas ofthe eclestiat Paradive ofthe devotion and earnestness of his spirit "Tei written: "And a river went out of Eden to water the 'garden', ete. (Gen, 1,10). It is of importance to know the source and origin ofthe river that went out of Eden into the Lower Garden. Eden itself is most recondite, and no eye is permitted to discern it, 'The inner reason is that had the Lover Eden been allowed to be disclsed, the position of the "Higher Eden ako would have become discoverable, In ordes, therefore, that the Higher Eden should remain enveloped in thoy mystery the Lower Eden, from which a river went ott, Ina also to be eatiely hidden, and so it is undisclosed, even to the souls in the Garden of Eden ivelf, Now, as that river flows out of Eden to water te Garden, so from the poral in the contre of the Garden emerges a stream of light thit divides. into four sections, radiating in four directions, passing the four portals previously mentioned, and illum fing the inscribed letters. 'That fourfold beam issues from Eden, at the Lowee Point that shines opposite the Celestial Point, That point i Mlamined, and is itself transmuted into Ben, the fount ofthe light. That Post any to ee or know, but only the light radi 'hich the righteous in the Garden of Eden prostrate them- selves, as already said. 'That Lower Point is in its tum, Garden in relation to the Celestial Eden, a spot not given to any to know oF to perceive. Concerning allthis ti write: "No eye hath seen beside thee, O God" (Isa. txt, 3), which ath THE ZOHAR IV [stob-a11a {san allusion to the holy Lower Point that alone has know- ledge of the Lower Eden which is hidden in the Garden, there being none other that has knowledge of it, Again, "side thee, O Elohim," alludes to the Higher Eden, whieh is identical with the mystery of the world to.eome, with the principle that knows the Lower Point, none other knowing it save Elohim, the One sho ascends ever higher into the Boundless (Bn-s0ph), "The river that goes forth out of the Lower Eden is 2 mystery only known to the initiated, and ic alluded to in the words: Yand he will satisfy thy soul im dry places (gelsahoth, a. with brightness)" (Isa, twit, 11). The soul that quite this dark world pants for the light of the upper world. Just as the thirsy man pants for water, so does the soul thist for the brillianey of the light of the Garden and the firmament, 'The souls sit there by that river that flows 'out of Eden; they find cest there whilst cladin the ethereal garments. Without those garments they scauld not be able to endure the dazaling Hight around them; but protected by this covering they are in comfort and drink their fl of that radiance without being overwhelmed by it. It is the river Which renders the souls fit nd able to feast on and to enjoy that radiance. The celestial river brings forth the souls who fly off into the Garden; the lower river in the terrestrial Garden, on the other hind, builds up the souls and: makes them fit and able to enjpy those [2t1a) radiances, and s0 to mount up to the celestial Paradise through the central 'opening ofthe firmamest and by the pillar tit stands in the centre of the Lower Paradise. 'That pillar i enveloped in cloud and smoke and bright flashes; the cloud and smoke cenciretingit from the outside in order to sereea those mount ing up into the Upper Paradise thac they should not be seen by those remaining below. Herein is involved a most recon= dite doctrine, When the Holy One, blested be He, desired to adorn the *'Supreme Point" with Sabbaths and festivals and ceremonial days, He sent the Kagle with the four faces who fixed himself on the Temple called "Freedom (d'or), So in the Jubilee year ve have to proclaim freedom, as we real, "and ye shall prochim freedom (d'rer)" (Lev: xxv, 10)- aug YAYAQHEL (ExoDuS) 27 "These four fats emit a sound inaulible to any save thone souls that are worthy to ascend ino the upper Paradise, "These foregather there and are taken up by the four-faced caste anid made mount by way ofthe central pillar. At tat 'moment the other pillar goes up, the pill of loud and fre light inthe interior (e. Tea 1,3) 'As soon asthe souls arrive a the gave of the Brmament the latter revolves three times round the Garden of Eéen, producing thereby such sweet music that all the souls come forth and listen ard beold the rin ofthe pill of fire ard loud and sinoke and shining brightness before which they all prostrate themselves, After this the souloapcend through that portal until they enter within the Supreme Point, where they sce wonderful sights, and in their ecstasy Bit up ard down, approaching each other and again retreating, 'The Supreme Point, on te side, yearns for them andl adorn itself with radiance. Then one Righteous or high puts on garments of jealousy, a6 were, surveys the eFulgence and the grace- fulness of the Supreme Point and its adornment, seizes it, rine it to Himself, so that radiance joins radiance and both 'became one. At that moment all the hosts of heaven break forth in chorus saying: "Happy are ye, O righteous, who observe the 'Torah; happy are they who are assiduous in the 'study ofthe Torah, inasmuch a the oy of your Master iin you and the cmwn of your Master is fashioned by you" [Now after effulgence and efflgence have joined into one, a radiation of manifold hues descends to have converae with the sols of the righteous, and weaves them into a cron for the Divine Throne. Concerning this, then, Scripture ays: "No eye beside thee hath seen what Elohim doth for thove seo siait for im" (sa, 1309, 3)" R, Simeon sad: eis written, "And over the heads of the living creates there wan the Tikenes of a frmamcot, i the colour of the ternble ice, stretched forth over ther heads above" (Ezek. 1, 22). This verse has already been 'expounded in a way. But there is a frmament and a firmi- iment. There is lower firmament that rests upan the foar lower Holy Beats, whence it extends and begins to take on the form of a female figure behind a male Bgure: this is

28THe ZoHAR LY fauaand
'oterically implied in the passage, saying, snd how shalt sce my back, but my face shall not be sen' (Ex. ax, 23), aso in "Thou hast formed me aft and fore" (Ps. xox, 3), sain in the words, "and he took une ofp bs! (Gene 24)i and there is an upper firmament resting on the four 'upper Holy Beasts, whence it extends and takes on the figure of a male, very recondite. Of these two firmaments tne ix named "end of Feaven', and the other, "rom the fend af heaven" (Deut. 1¥, 32). "The heads of the fiving creatures refers to the four lower Holy Beasts who ate Inuoed love the four leters that are graven on the inner sideof the four pore ofthe Garden of Eden, Now, although twe sid thatthe Lower Een is on earth, and iis indeed so, nevertheless the subjects a most recondite one, (2116) the fact being that the Supreme Point mentioned above haa its part in the lower world as well asin the upper world, the Tower Garden being the portion of that Point trough which 'tcernines joyfully with the souls of the Fighteous on earth, and thus i lle both with celestial and terestsal delight, 'onmuning above with the Righteous One ard below with the produet of the Righteous One (the souls of the righteous) "The Garden is an emanation ofthe Poin called Eden, "The heads of the living creaares, every one having four faces, that ofa lion, an ox, an agle, and that ofa man, the Latter crabracing them alas it says: ""And the likeness of their face was that of 4 man" (Ezeh 1, 10)—are identical with the four "heads of the rivers" (Gen. 1, 10); and itis they who support the Divine 'Throne; and out ofthe weight of that hhurden they ooze perspiration; and out of thit perspiration there was formed the River of Fire (nehar dieu), of which iets writen "a Rery steam issued and cane forth fro before him; thousand. thousands ministered unto him" (Dan. vit, 10). The souls of men betore acencing into Para dise are immersed in that "river of fire", where they are purged without being consumed. It is with the soul as with 'garment made ofthe ski of a salamander! Such a garment, by reason ofits having its origin in fire, can only be cleansed A ei band be ne in Bi, htt ain wa ie pro au) VAYAGHEL (exoous) 219 in fre, fre abne having the power to purge it of is im- purities. For the soul indeed originated in fire, being an emanation from the Divine 'Throne, of which it i written, "his uheone as fry Mame" (bid Vil, 9). So, in onder (© be punged of is impurities i has to passthrough fire. 'Thus fire alone has the vietue of consuming every pollution inthe soul, and making it emerge pure and white, Yet let it not be thought from this that the soul undergoes. no. penance. For, indeed, woe to the soul that has to end fire, although i thereby be purged and made whit ore, woe tothe soul which is grestly defiled, for that coul 'will have to pass twice through the fire in order to come wut pure and white. At fst the soul i taken to a spot caled 'Benchinnom, 49 called because it isin the interior of Gehin- 'nom, where suls are cleansed and purified before they enter the Lower Paradise, Two angel messengers stand at the gate of Paradise and call aloud to the chieftains who have charge 'of that spot in Gehinnom, summoning them to receive that soul, and during the whole process of purification they continue 10 utter aloud repeatedly the word "Hinson. When the prozess is completed, the chieftains take the soul 'out of Gehinnoe and lead it to the gate of Paradise nd say 'to the angel messengers standing there: "Hlinom (lit. they are), behold, heee is the soul that has come out pare and white." The soul is then brought into Paradise. Oh, thaw broken is that soul after her oneal in the infernal fie | For, although it has descended fram on high, yet when it reaches the earth below it is less rarefied, and i causes the soul intense suffering and leaves ic enfeebled and. broken, (God then eauses the rays ofthe sun to penetrate through the four openings of the firmament above Paradise and to shed 'ts rays on thar soul and heal it, Of thie Scripture says: "But tunco you that fear my name shall the sun of righteoustess saciae with healing in its wings" (Malachi mt, 29), A second 'ordeal has to be undergone by the soul on its passage from Lower Paradise to Upper Paradise; for. whilst in Lower this world, so a5 to be fit to ascend on pass it through that "river of fre" from which it emerges x0 THE ZOHAR AY feubare completely purified and so comes before the presence ofthe Sovereign of the universe beatified in every aspect. Alo the ray of the cele light aford it healing. "Tis ft Ral Stage. At tit stage the souls stnd gatbed jn thi raiment and adored intheirerowns heloe thir Maser Happy is the portion 12a} ofthe rghteoss in this world and a the 'word to come "The souls in Lower Paradise, on every New Moon and abl day, go abou and scent the sor cabled "Walle of Jerusalem' where there are « great many chitin and legion mounting gourd, a writen! "T have sot watchmen tipon thy walls, © Jerusalem' (I, cx, 6). They mount up

2fir as that sot, but do not enter it until hee prging is
Gomplete, Thee they prostrate themselves, drinkin esatc- ally ofthe celestial radianes, and then return into Paradise "They slo s tines go forth roxming about the world and viewing the bodies of the sinners undergoing thar punish= tent, So Serpe says: "And they shall go fort, and lok dipon the cares of the men thit have rebelled against me; for their worm shall not de, neither shall ther ire be «quenched; and they sal be an abhorring unt al eh (bd. thy 24) They continue to eoam about, casting heir glance on those who are victims of pain and disease, who sufer for ther bit nthe unity of thee Master. They then return and make all hs known fo the Messiah. When the Messiah hears ofthe great sfering of Israel in thee dispersion, and af the wicked amongat them who seck not to know their Maton ba esp sl on sconnt oF thowp wieed oan amongst them, ait written: "Bt he was wounded bee Case of our tangresion, he was erushed becuse of our iniqutes" (Ihd. it, 3), "The souls then retum to thie place. The Mesiah, on his prt enters eran Hall in the Garden of Eden, called the al of the Aflited. There he calls forall the diseases and pane and sufferings of Tru Tiding ther sete on himoe ich they do. And were not that he thus eases the burden from Tere, Hiroe, no one could endure the Tnrael in expiatinn on acount of thee nelet ofthe Torah, "AL ie aise2138] —_vaYAguet (Exopus) aa So Scripture says; "Surely our diseases he did bear", ete. (ibid, 110, 4). A similar function was performed by R. Hleazar hee on earth, For, indeed, beyond aumber are the the Torah, all of which descended into the world atthe time 'then the Torah was given, As long as Israel were in the 'Holy Land, by means of the Temple servios and sacrifices they averted all evil diseases and afflictions from the world, 'Now it it the Messiah wha ie the means of averting them frem mankind until the time when a man quit this world and receives his punishment, as already said, When a man's sins are so nurcerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding tothe contamination of his soul, 'A more intense fire is kindled in order to consume that con- tamination. 'The destroying angels make use for this purpose 'of fiery rods, so as to expel that contamination, Woe to the soul that is subjected to such punishment! Happy are those who guard the precepts of the Torah | *As already said, the Supreme Holy Point desires to hold converse with the spirits of the righteous, beth on high and. here below. Tt is at midaight thar it descends below 10 'converse with the spirits of he righteous and to fondle them asa mother fondles her children. "The firmament oversprading the Garden of Eden is 'supported by the heads of the four Holy Beasts, who are symbolized by the four letters referred to above. 'There is, besides, a lower firmamens on the pattern of the upper firmament, This firmament is embroidered with all divine colours, ard it possesses four portals marled respectively by four scintillating leters. One portal isto the east, having stamped oniteheleteraleph, which seintillatesand constantly 'moves up and down. 'The stcond portal ison the north side With the leter daleth stamped on it, [2126] which likewise scintillates, and without pause moves up and down, Its scintillation, however, is ingonstant, as sometimes it flashes brightly and sometimes its ight completely disappears. 'The 'third portal is on the west with the letter mun stamped on it, Iikewise scintillating. Finally, theres the fourch portal on the an 'Tae ZOmAR IY ferab south, having stamped on it & point, the Lower Point, a tiny point, visible and yet not visible, to wit, the letter yod. 'The other letters of the alphabet are also stamped on that firmament, numbering altogether twenty-wo, all adorned with crowns. 'The firmament revolves on the Living Beings, carrying with it letters arranged in a certain grouping which symbolizes the Divine Unity, vir. Aleph Teh, Beth Heth, Ginel Zain, Dateth Vau,'Thexe eters themselves symbolize other higher letters. When that firmament is illumined there become revealed four mystical groupings of letters, each composing the Divine Name, and together speling out the thiny-1o Paths of Wisdom. At that moment «dew descends from that firmament, distilled through the letters of the mystery ofthe Divine Name, which forms the food of all the 'clstial holy legions and hosts, who gather it up joyfully. 'When chastisement impends over the world, the ist ofeach pair of these letters is absorbed, as it were, in the second, This leaving only Teth, Heth, Zain, Vau (TH2V), Then a voice from the north is stirred up so that all know that Rigour prevails over the world; at that moment, also, that firmament assumes a colour that comprehends all colours, 'When there isa! movement in the eastern side ofthe firma- meat it embraces the aforesaid four four-faced Holy Beasts withthe aforesaid letters, who all rise upyvard. 'The hidden letters then reappear, restoring the mystical ter-grouping. of Aleph-Teth, Beth-Hth, Gimel-Zain, Daleth-Ven;.the firmament is irradiated, a resounding voiee proceeds from the letters, eaching the highest heavens, and celestial food and blessings and beatiudes are diffused again in plenty for thase who come to partake of it, The letters then in their turm make the tour of the firmament until they reach' the sourhern side; then they ascend, scintillating with a fery sleam. 'Then in the centre of that firmament there is traced out a certain letter, to wit, Yod, followed by another three flaring letters, vi, Hé, Wau, Hé, 'These leters swing up and down, sending' out thirteen flames of fire. Then there descends a something which becomes absorbed in these letters, is adorned by them as with a crown, but remains undisclosed. Great joy is then among all the hosts and arab-aiza] ——_VAYAQuEL (1RODUs) 23 legions, hymns and praises ascend on high, the firmament begins a second time to rotate and revolve, and. the afore mentioned letters, Bg, do-—become absorbed in. the Supernal eters that contain the mystery of the Divine Name just mentioned, and these leiers that were in the centre of the firmament, containing the mystery of the Divine Nane are now traced out in the north sie, They are traced out 'most faintly, and there is no one who can observe steadily that side. "The celestial hosts then break forth in melodious song, reiting: "Blessed be the glory of the Lord from his place" (Essk: 1,13) fargo} And they repeat the samme from allsides. As the firmament revolves, the volume of melodioxs sound, with the sme refrain, goes up from all the numerous legions at each of the Four sides ofthe firmament. The ferna- 'ment then becomes ilumined with an exceedingly bright light, brighter than before, displaying, ina different mode, a colour composed of the whole range of olours;and the afore= tentioned Divine Name of four letters becomes augmented bby an additional leer from on high, to wit, the letter Va, renuling in F=YHVH (i i the male and female principles. Yet the Divine Name is not perfect except when itis composed of the nine letters, 10 wit VHVH ELELYM (Elohim). When these letters are chs joined, that firmament shines with thirty-two lights, and sll is joy, all is joined in one recondite union, both the upper and the lower world, In that same frmament, again, there is on the north side a arming ight tht is never extinguished, to the right of which there are impressions af other letter, forming ten Sscred Names, in which are implicit seventy Names. "Hy that firmament are borne along all the lower frm= 'ments within the region of holiness 18 far as the boundary of the "ouhee" frmanvents belongiag eo the "other side", 'These latter are called "curtains of goats' hai, allusion 1 'which is made i the verse, "And he made curtains of goats' har fora tent over the tabernacle." For there are curtaits and curtiins. The "curtains of the tabernacle" are the 'counterpart of the firmaments spread over the Holy Beass in the Holy Tabernacle; whereas the "curtains of goat' a4 Tue z0maR IY [je23h bit represent altogether different firmament, those of the "other side "The former contain the mystery ofthe legions of the holy spire; the later represent the substance of fnundane mater, of bos appetites and actions, and hence form the outer covering of the inner frmaments similar to the shell that surrounds the brain, The later are called "heavens of the Lard". Opposite to these lover heavens are the supernal heavens, heavens within heavens, called the "heavens of the Holy Beasts", in allusion 1) the supernal mighty Holy Beasts. They contain the mystery of the Torah, don the highest heaven ofall, namely, the eighty! there Bare engraved the twenty-two letters of the alphabet. "That heaven is supported by the supernal Holy Beasts, and itself is ofan essence entirely undisclosed, beyond any attribute of colout, whilst being itself the source and origin of all colours and all fight. There is neither fight nor darkness in it, bur the souls of the righteous, ab from behinds wall, dlagern the light which it sends forth and which ilaminet the supreme heaven, ight never ceasing, a ight not to be mown or grasped. 'There are lower heavens and. upper heavens, both referred to in the passage, saying, "The heavens, heavens ofthe Lord" (Ps, €x¥, 10), but this the supremest heaven, raised [2x38] over then all. Up to this pint some hint is given by the holy names by sthich the Holy One, blessed be He, i ealled, but hevon this point the discernment even of the wisest anno pierce, and it is altogether outside the range of our faculties, excepting for cone gleam of light, to minute to be divelt op. Happy is the portion of whoever ean penetrate into the mysteries of Master and become absorbed into Him, asit were. Especially dies a man achieve this when he ofer up his prayer this Master in inense devon, his will then becoming as the flame inseparable from the coal, and his mind concentrated onthe unity ofthe lower firmament, to unify them by means ofa lower name, then oa the unity of the higher irmament, and finally on the absorption of them all nto that mest high firmament. Whilst man's mouth and lips ae moving, his heart apd will must soar to the height of heights, s0 8 t0 "oat 2136] vavagunn (exonvs) 25 acknowledge the unity ofthe whole in virtue of the mystery fof mysteries in which all ideas, all wills and all thoughts find theie goal, to wit, the mystery of the En-Sof (Infin iimitabie) 'We should repeat the sume endeavour at each prayer,

40a5 w.adorn cach day with the croan of the mystery of ts
corresponding supernal day, by means of our prayer. At night a man should represent t himself that he is about to 'quit this worl, and that his soul wil leave him and retuen tw the Master of all. For every night the Supreme Point absorbs in tea the noule ofthe righteous, Hlore ra recone truth for the initiate. 'The lower firmament, as mentioned above, is sustained by that Point. 'That firmament, moreover, is a fusion of the upper and the lower worlds, having its basis in the loner world, much ay the dark flsme of «lamp merges into the white flame above while having its bats below in a wick sunk in oil. So in the daytime that Point is essentially ahove, but in the night itis essentially below. Tbecoming abserbed in the souls of the righteous, since at right al things return to their original root and souree. So the soul moun's up, returning to its source, whist the body lies still as a stone, thus reverting tits own source of origin. 'Whilst in that tate the body is beset bythe influences of the "other side", th the result that is hands become defiled and remain to until they are washed in the morning, as explained elsevhere, 'The souls of the righteous, n ascending inthe night ino their own celestial spheres, are woven 'texown, sit were, with which the Holy One, blessed be He, ailorns Hlimsel Theve are night attendanss who have charge fof those soul, take them up on high and offer them up as an acceptable sacrifice to their Master. The supreme chieftein of those legions bears the name of Surya, and each soul, as pes throug all the Beiatents In fst brought before him, and he inhals its scent, as it says: "And he will inhale the scent ofthe fear of the Lord" (Isa. x, 3). He takes them under his charge, and passes them on higher, until they arte atthe pce of scrfice. There ll the souls are absorbed in the Supreme Point; as. woman conceives child, so does the Supreme Point conceive them, experiencing a rapturous 2x6 'Tie HoAR wv [argh-arga plessure in absorbing in itself the souls with all their good deeds and Torah studies performed during the past day. 'The souls then re-emerge, that isto say, they are born anew, 'each soul being fresh and new as ati former birth. 'This Thee as ess every moming", [2144] because 'great is thy faithfulness" to absorb them and then let them out as newly-born. Happy are the righteous in this 'world and in the world to come By now day had broken, and R, Abba said: "Lot un sige and offer up praise to the Master of the Worl.' Then, after braving recited their prayers, the Companions returned t0 him and said: 'Let him who began the discoune conclude 'Happy is our portion that we have been privikged to ador the Holy One, blessed be He, with the erown of the recondi teachings of Wisdom.' R. Abba then began the following diaeosese: ANo BEZALEL MADE THE ARK OF ACACIA WOOD, erc. "The Holy Assembly' he sid, 'have, indeed, already expounded the esoteric pect of the Tabernacle. Yet there is all much here to ponder on, a6 ts inner meaning is adored with many mmteies of the teaching of Wisdom, 'The ark ia one vessel with six sides, and it containg and conceals in its interior the Writen Law that reaches out jnto the sx dretions ofthe creation. Again, the ark consis of five boards and an ark-cover, to symbolize the five books ofthe Pentateuch with the one grade that pervades them all, called the mystery of the eovenant. Together, the six-sided ask and the Torah represent the inwardnes of the nine grades that are summed up in the ewo Divine Names— VHVH, ELoHYM—widbt the ark-cover represents. the 'most high heaven that surrounds all, covers up all, a0 that the whole remains undislosed. Now we have to investigate the recondite significance of the ark. For there i ark and ak, one the opposite of the other In connection with one, continued R. Abba, 'ts written: "All this did Araunah the ing give to the king", et. (2 Sam, xxiv, 23). Now, even ifwe aige-au4d] —vavAgueL (exoous) 27 allow that Araunah was a king, yetsecing that David con- Gquered Jerusalem and made i bis own, ab it says, "David {ook the stronghold of Zion, ete. (Ud. v, 7-8), why did he need to buy the spot from Araunah with money? A simgle explanation would be that although David was the ruler of Jerusalem, that spor was the heritage of Araunah, and soit ould only be taken from him by Is consent; in the same 'way as Ahab, although king and ruler in Taral, in order to acquire the vineyard of Naboth the Jesecite, had Best 0 obtain the laters consent. But a deeper explanation is that 'Araunal indeed was hing and ruler of that spot, and when the time came for it to pass out of his possesion, this could only be effected atthe cost of much blood and slaughter to Israel. Subsequently, when the Destroying Angel in the execntion of hi work of slaughter reached that spot he could fot preval there and his strength was exhausted. Te was, indeed, the spot where Ise was bound on the alu that [Abram built; and 20, when the Holy One looked at that place He was filed with compassion a we tead, "and as he 'eas about to destroy, the Lord beheld, and he repented im of the evil" (1 Chron, xh 15), weaning that He beheld there the binding of sua, and 0 hed compassion on thea, and straightway sid to the Destroying Angel: "Itisenoust" te, (Ibid) the words, "it is enough", have the same import asthe similar words in the passage, "Ye have dvelt Jong enough in this mountain" (Deut. 1, @), a much a to say! "This plce has been long enough in thy: possesion; thou hast hadi for many years, now cetum itt its rightful raster" And forall that it cou only be taken fom him at a great sacrifice of life and money. What is the significance ff the name "Araunah""? 'The same name is alo written "Orman" (1 Chron. x31, 15), So long ay that place was in his posession he was called Araunahy a wor of five letters, for inthe cae of auch a niggard who Fepresens the "other side", the addition ofa letter implies degradation, whereas for the side of holiness the diminution of the eters implies sn added holiness. (2148) Observe now thatthe holy sie called the ah (eon) of the covenant, and. such an ark is appropriate forthe placing therein of the bodily remains ofa

28THE ZOHAR IY bus
man, For this reason, when the holy and pious depart this world their bodes are placed in an ark, snot the "other sda" thas not been provided with a body and has nothing in com- son with the body of Man, OF Joseph we find it written, 'and he was put ina cofin (arom) in Egypt" (Gen. L, 26), where the word wayyiiem (and he was put) is wettn' with a double yd. For what reason ? Because he kept unimpaired the symbol ofthe holy covenant and therefore merited to be put into the ark' B. Abba hare wept, saying: Woe to tanking, that they are unaware of this disgrace! Alas, for ther offence, in that everyone who wishes is placed in an ark! For this privilege should be reserved for those who are 'conscious that never in their ives have they tansgressed agunat the sign of the covenant. To put anyone ele into fn ark is to desecrate it 'There is a certain symbolism i this connection which makes it Biting for him and for no other; and woe to him who, notwithstanding his abuse of the sign ofthe covenant, is amited int the ark—woe t him who abused it during life, Woe to him who now sbuses it when 'ead, woe to him for impairing the sgn and the ark of the hholycovenant, woe for the punishment to be exacted from fhm for his wrongs committed inthis world ad for that alse of the ak! To this Scripture alludes in the words: "For the rod of wickedness shall not eest upon the lot of the righteous" (Ps. CX, 3). That is to say, when such a one comes up for judgement in the other world, and itis found that in addition to having impaired the sign of the holy 'covenant stamped on his body he also impaired the ark the other world, heis excluded feom any lot among the righteous and is put outside the category of man, and consequently of all those destined for everlasting lif, and is debvered into AL Observe dat the "hoy de" is cll "rk ofthe covenant that sk being pit sharin is receptacle forthe Torah i etere mpc, Shea suet Noy ae? 9 Mel dee te pace let ely 'Gorespondingt his im the erect word am ark hasbeen provided wherein to place the earthly body that symbolises Man, to wt the body 'of him sho has reseed the purty af the sig af the bal covenant. [ence the body ofthe Holy and pos ate placed in an ark, which {iting oly fr sucha one. Tu n socction with Jonephit writen "and be tas pot 4 clin ro", te aushaisa] —_vavagutn (exonvs) 239 'the power of te "other side", the side which as no kinship withthe mystery ofthe body of Man. When he is delivered 'nto the power ofthat side, woe to im, since he i thrown into Gehinaom, whence he will not come out for al eternity. In allusion to such itis written: "And they shall go forth 'and look upon the careases of the men that have rebelled 'sins me ete. (Isa. L3V1, 24). This door, however is only meted out those who have not turned with afull repentance 'ufficent to wipe out all their miedewd Hut even fr fll repentance it i better for such a one not to be put into the -a, because as long, as the body isn being the soul is under 'enience and may not enter ino it own place. But this is not 0 with the pious who are worthy to ascend, even whilst theie bodies endure. Happy is their portion in this world 'and in the world to come. As regards the aforementioned Sinners, thee is no sin so grievous in the sight of the Holy (ne as the sin of perverting end impairing the sign of the holy covenant; and he who commits such an effence ie 'excluded from the sight of the Shekinah. "Icis written here: "And Bezalel made the ak." Why did 'the wise men who made the Tabernacle not make the ark as well? 'The reason is that Bezalel representee the fnal par of the bods, the symbol of the holy covenant which he kept pure, and hence it was his part to make the ark, which was, 4s it were, his own portion. All the Companions then came near and kissed R. Abba, When they came to R. Simeon and repeated to him all the expositions they had heard during that walk he quoted the verse: "But the path ofthe righteous 'sa the light of dawn, that shineth mare and more unto the perfect day" (Prov. 1, 18). (at5q} "This vere', he said, "has been already expounded in a way, but there is still 2 deeper truth underlying it. "The path of the righteous" is the path of truth, the path the Holy One, blessed be He, delights in, the path along which the righteous proceed, wi the Almighty, at ie were, leading the sway whist all the 'heavenly legions come down to listen to thelr expositions and teachings; "as the light of dawn", that is, a8 a light that 'continues vithout ever fading, unlike the path ofthe wicked fof which it says: "The way of the wicked is as darkn

30'THE ZOHAR IV [arse
tc, (Tid. 19). The following is an slteenate comment: What is the difference between "path" (ora) and "way" (derekR) ? 'A "path is newly opened ard ail ittle trodden, whereas a "way" is a well-worn track, sready traversed by many feet. Hence that wheteon the righteous walk is called. "path", since they are the pioneers who open up a new path for themselves; and even though others have preceded them, yet when they walk on itit becomes a new path, as though 'never trodden on by any before. For they metamorphose it in virtue ofthe many sublime and holy teachings with which they delight the Holy One. Moreover, the Shekinah now goes in that path, which she did not before. But way", on the ether hand, ie 4 common road, open to all and trodden On, even by the wicked. The is hinted in the words, "Who maketh a way (derek) in. the: 111, 16), the word "yeay" being used because it is accessible to the "other side, the unwanted jnfluence that exerts its power to defile the 'Tabernacle, and so the righteous are left to themselves, to ne over the region called "path" (orah), as already suid. "War" is thus open for al, for this "side" and it and you, O exalted saints," concluded R. fentenained the heavenly Visior (oeah), and. sublime expo- sitions have heen uttered and displayed by you inthe presence of the Ancient of Days, Happy is your portion ! R. Simeon further discoursed, citing the verse: "A Joshua the aon of Nun was fall of the sprit of wisdom, for Moses had laid his hands upon. him"" (Deu 'many places we have laid dovn', he sad, 'that the face of 'Moses was as the face of the sun, whilst that of Joshua was like that ofthe moon. For the moon has no light of i own, but receives its light by reflection from the sun util it becomes full, when it may be said to reach its sate of 'completeness. 'The completeness of the moon is when it is, called "reflection" (d'muth), in relation to the supernal Sun called VHVH, frit receives this name only when iis complete, for it has many mamex according to its various manifestations. So when i is complete om all sides itis called YHVH, its. completeness corresponding to the higher completeness. The Daughter, as it were, is the heiress of the a1se-a1s6] —_-VaYAgueL (xopes) 331 'Mother. 'This fs the ease on the fifteenth day ofthe month, and this, "On the fifteenth day of this seventh month isthe fast of Tabernacles" (Ler, xxv, 34). It ig alo writen, ""Howbeit on the tenth day ofthis seventh month is the day 'of Atonement" (hi 27), which ha the eame allusion. When the World-to-be is symbolized by all the 'Ten Uterances, 'and centred in this month, it is first named "ten", and afterwards when the moon is joined with them in complete= ress it in named "fifteen", the Hé (=s) joining the Yod (10), both forming the Divine Name YH. In the completed ame YHVH there isa second Hé added, the first Hé being associated with the supernal mystery, and the second symbol its completeness, a completeness embracing the upper and the lower words, throug the inner meaning of the Divine Name, all forming unity of perfection, Joshua is the symbol of the fulness ff the moon, he truly being the son of Nun, as the letter 'Nan is expressive of the reconcitesigoificance of the moon, And so "Joshua was full of the spirit of wisdom", ful in the completeness of the Divine Name. For the Supreme Point, idential withthe letter Ved expanded and produced 'a Spirit, which Spirit produced a'Temple. 'That Spirit then expanded further, and so became six directions, Having 'expanded through all these, it led out and caused to come into being the Lower Temple. Thus {21 5B] the Divine Name 'became manifest in a unity of completeness, "Joshua, then, 'yas fll of the spirit of wisdom, for Moses had lid his hhands upon him, that is, he poured out blessings upon im, and the wel, so to speak became filled through him. 'And you,' concluded R. Simeon, 'you exalted saints, each 'nc of you is filled with the spirit of wisdom and has attained the full phase of the mystic wndom, inasmuch a the Holy 'One, bessed be He, found delight in you and had laid His hhands upon you. Happy is my portion in that my eyes have seen this, to wit the fulness of the spiric of wisdom that is in you. . Simeon further discoursed, citing the verse: "Ye shall rot eat with the blood; neither sitll ye practise divination nor ae sue zouan tv Baisb sonthsaying'" (Lev. x, 26). "The esoteri teaching of this verve', he mid, 'is that if «/man eats before he has prayed, ast ere, for his bload, iis as though he were practising ton and aoothoaying. Fir in the night mao's oot mounts up into heaven to gaze upon the mystery of the Divine Glory, each one according to its merits, and the body is thus left deriving its life-force solely fom the blood. 'And although alive, the man has then a foretaste of death, that life-force being too sluggish to be reavakencd on the reson of the so, 0.80 beable to receive it For when man taken from hie sleep he is nat in a state of party, hecane, as explained elsewhere, the "other side" has sway wherever the soul i absent. He has fist to purify imvelf with water, bt even then, and although he may have been engaged in studying the Torah, the soul does not resume its former pice and sway, and he is sill sustained by the blood life- {oree alone, the force called nefesk (sol), which permeates 'the blood. I is only when he worships hiv Master im paver {ha the blood-force resumes its nocmal pesion s0 that the sol regains its control nit own sphere. Tes thus that man tains his proper and perfect condition, with the vital force (vufesk) beneath and the soul above. Henee, if a man prays Tifore he eats he puts himself in a proper condition, fut if e eats before he prays for his blood to resume its proper sphere, it is a8 though he were practising divination and soathsaying, seeing thatit isthe way ofthe divinr to elevate the "other side", and to degrade the side of holiness, The team m'nahesh (diviner) is related to nalash (serpent), and the divincr is socalled because he gives himeelf over to the Serpent in order to obtain from him power and strength, Such a man is like one serving other gods, and so likewise is he who eats before prayer, worshipping the blood life force instead of worshipping the Almighty in order to fortify the side of the soul, the side of holiness. Happy 'your portion, O esaltel sains', continued R. Simeon, that through prayer maa's body and soul ae edfed so that he becomes complete "Prayer works 4 fourfold process of upbuslding which is 'nescence one. Fret, iebuilds up him who prays; secondly, '2ighai6d) —_-vavaquet, (exones) 333 it builds up ths word; there come, third, the upbuilding 'of the upper world with all the heavenly' hosts; the fourth 'process of upbuiding is wrought on the Divine Ns that all the upper and lower regions are embraced in one ceifying proces, in the manner appropriate. Fits, as to man himself, itis incumbent on everyone to eMify himself by 'means of meritorious action and hobiness and sacrifices ard burnt offerings. 'The upbuilding of this world is then flected when we recite the works of creation, praising the Almighty for eich separate work through our reading of the Hale oe ears ear im, ye heavens of heavens ete. (Ps. CXLYII, 3-4). Puy ive peeks any cues eg is wrought on the [2164] upper world with all ts hosts upon , ite: "Create "And the Ophanim and the holy Hayoth. . .." Finally cones the fourth process, wrought, anit were,on the Divine Name, which, by means of our prayer, 'becomes perfered. Happy is your portion', concluded Simeon, "in this workd and in the world to come. This is truly the effect of those precepts which you eatry out by means of prayer." He further diseoursed as follows, 'It is writ nm shalt fear the Lord thy God" (Deut. x, 20), an also, "and 'thou shalt fear thy. God (mielahen, it. from thy God) (Ley. xx, 14) Why in the later paseige isi writen, from thy God" and not simply "thy God! as in the former 'passage? 'The preposition "from", however, place which is atached to the "brin" and sureounds it 'That spot is the central fire that surrounds the innermost fire. For there are three varieties of fre in that connection. 'The first is the fire that receives fire with joy, the two recting each ether in love and joy; the second is that of ind there was brightness (nogah) to the (ack. 1,1); it tthe inmost fre whieh is joyful a the presence of the other fre. Then comes the third ire which surrounds that brightness, and wherein resides the terror of Severity forthe punishment of the wicked. Indeed, there is also a teaching that speaks of four vateties of fire—foar °

24THE BONAR IV [2160
that are in essence one. However, iti in the aforementioned fire that the terror of Severity resides. Hence "thou shalt fear (that which comes) from thy God", meaning: "Thy fear shall start from, ot be inspired by, His punishment Furthermore, we should combine fear with love, fear on one side and love on the other. We have to fear an account of the punishment that proceed from the one side for the transgression of the precepts of the Torah—for once this is begun, the side that inflets it never relaxes until the trans~ _gfessor is exterminated from this world and from the world to come. Man has thus to fear that fire which is the seat of feat. That fire spreads ou into another fire outside, belonging to nother object of fear, in regard to which hall not fear the gods ofthe Amorites" Judges vt, 10), But the aforementioned fire belongs to the boly sde, and is the 'one that surrounds that brightness (nogaf) meationed before. "The other and extcaneous fire at times joins this fire, and at other times moves away from it. When it does join, it turns into darkness so as to darken and shut out the light of the other fires. After fear comes love. Ths is esoterically expressed by saying: "After fear has hovered over a man's head there awakens love, which belongs to the right side." For he who worships out of love attaches himself to a very sublime region and to the holiness of the "World-to-be', by reason of love ascending to the "right side" for its attuchment and adomment. 'Think not, however, that Worship coming from the side of fear is no worship at all, In ruth it is worship highly to be prized, It does not ascend, however, so as to join the highest part of the supernal sphere. This is reserved for worship inspired by love, and hewho worships in a spirit of love isthe man destined for 'the future work. Happy i the portion of sucha one in that hhe exercises dominian over the region of fea, love being the sole power dominating fear in virtue ofits belonging to the secondite influence of the right. Iti further essential in the performance of our worship to avow the uniy of the name fof the Holy One, blessed be He, and to aviw the oneness of the upper and lower members and grades, and to combine then all in the spot to which they fittingly conver 2160-2168] —_vayaguet. (rxvous) 235 fi the recondte significance of the declaration: "Hear,

0Israel The Lord ove God, the Lod in one" (Dest. 1,4).
"The term SHeMa' (hem) ie coerieally anaiyeed ito SHeM (wae) ad the aie 'an (w 7) sha none Nome Se ite Isl, of whom it is writen: "When frael was a child, then {loved im" (Hos. 1) "Ancient Teae symbolizes the rion of the Shekinah with her Spouse, and in pronouncing tat fame wo have fo concentrate ovr mind on the principle of unity, [164] on the union of the two hat ye have to putall ourbsing, al the members of our body, our came plete devotion, into that thought sos to rie and atich urelies t the Ex-sof (Infinite), and thos achieve the one- ness of the upper and the lower words. "The words, "the {Lord our Gare to ceunte all the Members to the pice from which they ished, whic is the innermost Sanctuary "The same thought i continued inthe words, "the Lord cone", in the recital of which we have to: make our thoughts tange throughout all che grades up to the Infinite (Ex-0f) ilove and fee. Thi isthe method of avowing the unity of God practised by Rab Hamnuna the Venerable, who learnt it from his father, who had it from his master, and so on, tile came from the mouth of Eiah. And it i the coret and proper method. The same Rab Hamnuna Further si, hat fo concentrate she whole dea ot unieation i the term one" chad) isa ail better way' and it infor this teaon that we dvel lng over the enunciation of the word "one" (chad), during which we eect the fusion into one of the Upper and the Tower works. Ax-we have learnt, "one" les to above below, and the four quarters ofthe univers, theas beng the supernal Chariot, 0 tht all are embraced Gee cae diy aching ue wide fing Usa) [After the resial of "Hear, O ral. we have to rete the section containing mention of the Exodus fom Expt (Sum, xv, 37-41), for the reson thatthe Shekinah sin the Enyptian cle, and as long as She is in eile there is no tnion between the upper and the lower worlds But the redemption from Egypt, attended by all those sigs nd

336He ZomAR TY [r6bar7e
Wonders, set Her free; and that redemption has to be 'mentioned by us to show that though She was in chains She is now free, 40s to join her heavenly Spouse. It is hence incumbent on. us to let the recital of the Redemption be followed closely by our petiionary prayers as a sign of perfect unity (between the divine aspects) without a rift and without any separation whatever, 'The mnemonic for this it: "neither shal chey tak: a woman put away from her hhusband'" (Lev. xx, 7). But, you may say, is She not at present in exile, and so put away? This is not 40. She is indeed in exile, but only for the sake of Israel, so as to dwell swith them and to shield them, but She is not put away. Now the Shekinah appeared neither during the fist 'Temple nor during the second Temple. In the second 'Temple, before Taael were driven into exile, She ascended on high, and only after the exile did She make Her abode with them. But She vas never put away. Hence the importance of the first redemption, the one from Egypt which comprehended all the four redemptions. The esoteric exposition of the matter is a follows. When the Shekinah left the exile of Egypr, She besought the Holy One, blessed be He, that She might there fand then be redeemed with a fourfold redemption, corre- sponding to the four exiles, so that She might remain free and not be put avay any more. This request vas granted and the exodus thus embraced for the Shekinah all the four redemptions. At the moment, therefore, of Her union with Her heavenly Spouse there is need for the display, $0 to speak, of the redemption from Egypt, comprehending as it does the four redemptions. Hence, we have, [2174] in the ff that redemption, to repeat four times: dhe term rue" before we reach the partion beginning with "Thou hast been the help of our fathers ...",a prayer which is a firm support for all Isrel. Then, in the course of the rectal, "Thos hast been. ..", the term "true" recurs again four times, whereby we fortify, confirm and corroborate, 35 Were, the sume four redemptions with the seal and signet of the King. Were not the four redemptions comprehended within the Exodus during the whole of the exile She would not obtain Her adornments soas to manifest the unity of the 2174) VaYAgueL (Exopus) 27 ie Name. We have thus to make mention of the redemp- tion from Egypt in every rectal of Sanctification offeed to the Holy One, blessed be He, for ever and to all eternity. 'The inward significance of the Sanctfcation recitals is,

3already stated, that thereby both the upper and the lower
'worlds, all grades, all the upper and lower legions, become sanctified, Herein are involved sublime mysteries theough which the initiated discern the holiness of their Master. "Happy is their portion ! Happy is your portion," conduded. R. Simeon, "and happy my eyes that they have witnessed the awakening of shese holy words in this world, inasmuch as Fes oe eden on a ta He next discourse on the vere: "Then they that fear the Lord spoke one with another: and the Lord heathen, and Heard, and a book of remembrance was written before im, for them that fear the Lord, and that thought upon his same" (Malachi st, 16) "This verse', he sid, "presents <iialy in using the word ride (Ui. they were spoken) instead of dire (they spoke). What i sgnies, hovever, is the epettion ofthe words spoken on earth in the upper ror By all the sacred hosts and fegiona, For the words of the holy Law spoken here below ascend on high, where smultiudes come to meet them to take them up and present them before the Holy King, there 1 be adorned with many rows woven of the superna radiances. All theze words, thea, ae self-spoen, as it were, before the Most High King Whoover saw such joy, whoeter witnessed such praises, mount up into all those heavens a the moment these words ascend, whilst the Holy King looks on them and ciowns Hinslf with them ! They spring up and down, they sete, as it were, on His bosom for Him to disport Himselt with them, whence they ascend tovard His head and are woven there into a crown. Hence the words spoken by the Tara: "and ould be playing alway before him (Prov. vt, 30). Inthe verse cited there is twice mention of them that fear the Lord"; the first indicates the men themselves: as they are here below, and the seond ther images a reflected 'in her word that ascend on high, "This esoteric Uocsne is

238THE ZOHAN IV [217a-2176
found in the Book of Enoch, where it says tha all the words 'of exposition uttered by the righteous on earth are adorned with erowns and are arrayed before the Holy One, blessed be Me, who delights Himself with them. They then descend fand come up again before His presence in the image of that 'ghteous man who gave expression to them, and God then delights. Hirnself with that image. 'The words, then, are inscribed in "a book of remembrance before Him', 30 as to endure for evermore. "And they that thought upon His same" ia an allusion to those that meditate on the words of 'Torah in order thereby Wo cleave to their Master through an insight into the Divine Name, soas to know Him and become equipped with the wisdem of His name in their heart. Ie is writen: "And above the firmament that was over their heads was as the appearance of a sapphire store, the likeness of athrone" (Ezek. 1, 20, This firmament', sid R. Simeon, "isthe lower firmament, as you, Companions, lave explained. Happy is my portion and happy is your portion, since as regards the supernal firmament there is no one who can ever diseem it. Above that lower firmament, then, there is that "sapphire stone", chat precious jewel ky which it is adorned. Tt says, "the likeness of a throne", and not "the throne". For there is throne and throne, 'The term "the throne" would signify the Supernal Throne, which ie undisclosed and beyond all knowledge and comprehension. Hence it says here "a throne", to wit « lower throne. The verse cited continues: "and upon the likness of the throne 'was a ikeness as the appearance of a man" (Jbid.). Why say 'both "likeness" and "appearance" when "likeness" would be enough ? 'The explanation ig that the term "likeness!" alludes to the higher glory, the image of Maa word "appearance" embraces the likenesses generated in his words of Torah exposition and mystic deetrines, [2178] which ascend and are erowned on high, and afterwards assame the image of man, of those righteous ones. who Crown them, for the delight of the Holy One, blessed be He. And you, Companions, behold, the Holy One dispors Himself now with those words you uttered, and you are standing now before your Master as represented by your 2178) VAYAQHEL (sx0DUS) 29 holy images. For when J saw you and looked well at your yard forms, Isay that you were stamped with the mystical press of Adam, and so I knew that your image is stationed fon high, In this way the cghteoue are destined i the future to be distinguished in the eyes ofall men, and to make ther holy eountenance manifest before all the world. Tee thus written: "all that see them shall acknowledge them, thit they are the seed that the Lord hath blessed" (Isa. ut, 9)! 'Attia point R, Simeon noticed R, Jose meditating worldly matters. Said he to him: 'Jose, are and make complete 'Your image, inasmuch as you are shor of one letter. R. Jose then rose up and joyously absorbed himself in expositions af the Torah. R Simeon then looked at him again, and said *R, Jose, now you are whole before the Ancient of Day 'and your image is complete." R. Simeon further discoursed, citing the verse: "And they made the plate (zis) of the holy crown of pure gold', 'etc, (Ex. x2xts, 30). "Why was the plate called (lit. wate, peep) ? Because it was a reflector, mirroring the character of any man gazing at it. For in that plate were graven the Jeers of the Divine Name, and when a righteous man ap- peared before tthe letters 40 engraved bulged out and rose Juminous from their sockets, from which a light shone en the man's face with a fant sparkling. For a moment the priest would notice the reflccton ofthe letters on the man's face; but when he locked more closely he would sce nothing 'more than a faint light, like the refction of shining gold 'But the first momentary glimpse thie the priest caught was 'a sign to him that that man was pleasing to the Holy One, blessed be He, and that he was destined forthe world to come, inasmuch as that light was sn illumination from on high a aa mark of divine favour. On the ther hand, if man's face failed to show any such sacred sign when he stood hefare the plate then the priest Knew that hat man was an evildoer, and'in need of atonement and intercession.' TR, Judah beyan a discourse on the verse: "Let thine eyes 'ben the field that they do reap, and go thou after them, and when thou art athirs, go unto the vessels, and drink fof that", ete. (Ruth 11, 9). "This vers', he sald, 'raises a

240'rie zoMAR WY [arybaite
problem: forthe point of fis not atall apparent'. Teaae {nerposed, saying: But ate there not many more verses in Scripture which seem to be neces, and the purpose of 'which is not apparent, yet we know that they conceal within them deep esoterial doctrines" Then R. Judah, resuming his discourse, said: "As regards this verse, whoever look at it and docs ot study i doeply is Took ata dish without tasting it. In tuth, there isan inner 'meaning ini, andithas been composed under the inspiration Of the Holy Spirit. Teamounts to this, Boaz, the Judge of Israel, observed the modesty ofthat righteous woman in that she didnot tur her eyes hither and thither, but only looked straight in front of her, and that she had a beaignant eye, and that there was no teice of impudence in her, He thus spoke in praise of her eyes. For there are eyes that throw a blight om any spot on which they are east, But he observed inher kindly eye, and he ala aw that everything prospered her hands, thatthe more she leaned the more the leaning in the field increased; and so Boas exognized thatthe Holy sprit hovered aver her. Hence he thusaddressed her, saying: et thine eyes be on the field that they do reap, and go thou ater them", wo wit, "after thine eyes". For the phrase "after them cannot be construed as alluding tothe leaners, a ifs itshould have een written "and glean thou" instead fof "and go thou". Boaz thus bade her "go after" her eyes, hhaving obterved that her eyes eared with them a blessing tnd were the canoe of enanifold ineraee in the glenn "Other people, he assmuch as suid, "aenot [218g] permitted to follow after their eyes, but thou mayest follow thine eyes, for they ae the begeters of manifold blessings." 'The verse may als be explained as follows. Bose saw, under the inspiration ofthe Holy Spirit tht eat kings and rulers were destined to issue from her, they being called the "eyes" 'of the peuple asin the passage: "And it shall be, if be dine in error through the eyes of the congregation" (Num. sy, 2), alluding to the Sanhedrin. For, a8 the members af the body mun follow the eye, which are the fenders of the body, so ings, members ofthe Sanhedrin, and other rulers lead the way for the people to follow, 'This is thus what 2184) VaYAQitEL (#xoDU5) 4r Boaz indicated in his words: "Let thine eyes be in the field". The tern "eld" fsa reference to Zion and Jerusslem, Zon shall e plowed asa fel (Micah 1, 12), and also, "as the smell of field which the Lord hath blessed" (Gen. xxvtt 27), in allusion to Jerusalem, Hence, "Let tine eyes be on the field", that is, the rulers that were eatined tw come forh from her should have their centee 'only in Jerusalem. Boaz continued: "where they do reap", inasmuch as from thit "ield" all the peoples of the world 'would reap law and illumination, as Scripture says: "For 'oye of Zion shall go forth the Law' (Ia. 1, 3); "ard go thou after them", meaning "after the viruous deeds that T Have I not charged the young men that 'they shall not touch thee": this canbe taken literally, women being easily swayed, "And when thow art atest": this i a 'euphemism, Boaz saying, in effect; "When thou conceivest

8desire to attach thyself toa man in order to raiteup seed",
"go unto the vestcl, twit, othe righteous, who are called vessels, a itis written, "be ye clean, ye that bear the vessels ofthe Lord' Isa. tr); they are the vessels which mankind will in time to come bring as a present to King Messiah; they are the "vessels of the Lord", in whom the Hely One, blessed be He, rejoices; and although broken vesse, bruised in this wood for the sake of observing the Torah, yet the ily One makes use only of thems "attach thyself to such vessels Boar bade Ruth "and drink", etc! R., Jove beyan a dicourse on the vere: "And when Boaz had eaten and drunk, and his heart was merry", ete. (Ruth tm, 7). His heart wis merry, he sid, "by reason of his is, further, » deeper significance here, o wit, tha: whoever says a blessing after his meal satisfies his "hear", that which is by him alluded to in the words: "In thy behalf my heart bath i (Pa 8) an, ut God ithe mk of my hear" (Ibid, xt, 26). For, since the blessing offered up for one's food is precious before the Holy One, blessed be He, whoever pronounces such a blessing after he i stiafied does. good and brings joy to "another region", So here "another region" derived enjoyment fom the blessing after

4'THE ZONAR 1Y [2180-2186
the meal that the righteous Boaz pronounced, and thus we read, "and his heart was merry", Why' pronounce a blessing It is because the sustenance of man is troublesome, so to speak, for the Almighty, but when the words of the bene= ition pronounced hy 'a man after eating and drinking ascend on high, that place derives an enjoyment from those 'words, and so enefit is drawn from the food, both Uelow and above, 'This isa recondite teaching known to the Com- anions, Furthermore, on werkdays "that region" enjoys 'only the words of the aftersmeal benediction that ascend on. high. On Sabbath days, however, there isan enjoying on high fof the very food enjoyed on eatth by man in virtue of this 'being part of the holy joy of the Sabbath. There is thus here a merging of the heavenly and the earthly. This recondite teaching is indicated in the passage, "for all things come of thee, and of thine oven have we given thee" (1 Chron. xxx, 14), alluding 10 the enjoyment in heaven of the holy joy in the Sabbath repasts partaken of below. Whoever pro 'ounces the after-meal benediction must do so devotedly, fone le and thus, as he gives Ganka joyfully and unatiniely, oll sistenance be given to him joyfully and unstntedly By the benedictions, each commencing with "Blessed art 'Thou', are sustained the four legions that rule over the four eoners of the world. Hee we ought to zecite them 'with heartnes. So Sevipure sey: "He that hath bouatful eye sll be blessed, for he giveth of his bread to the poor" (Prov. xt, 9), (2188) where the tem yedorabh (hall be 'lees can be read seboreh (allo does—bless): and the yerse thus amounis to saying that we should pronounce the after-meal blessing in a bountiful spit, for through that blessing and our joyousness in uttering it we provide, as it 'were, sustenance for the poor t Wit, for that region' that posses aught of itself, but draws is sustenance from all ses and is made up from al sides. Now, these teachings have 'only been transntted to the initiated who are conversant 'with the sublime mystical doctrines and with the paths of "Mala 18) vavaoie (exopts) a3 the Torah. Observe now that Boaz was bountiful of heart and fice from all presumptuousness Iris thus writes ofhim: "he went to ie down at the end of the heap of corn" (Ruth tm, 7). This is esoterically elucidated by the passage: "Thy belly ilike heap of wheat" (S35. v4, 3) and 0 we learafront here that whoever pronounces the after-meal grace joyfully 'and with devotion, when he quits this word there is a place [prepared for him in the sacred and mysterious mansions. Happy is the man who gives heed to the precepts of "Master and knows their recondite significance, since there is no precept in the TTorah bit contains manifold sublime recondite teachings and radiances and resplendences; but the sens of men Know not nor give they heed to the glory of ther Master. Happy isthe portion ofthe righteous who 'ae asiduous in the study of the 'Torah happy are they in this world and in the world to come, "Our sages have said that the arrogant and shameless have no portion in this world nor in the world to come. All the artogant of Israel, when they gazed on the Plate, bnecame contrite of heart and Inked inwardly into their own deeds. For the Plate possessed miraculous powers, and thus 'was the means of making all vho looked on it feel ashamed of their misdceds. In this way the Plate secured atonement for the arrogant and the insolent, 'The leters of the Divine [Name engraved on it stood out shining and flashing. and 'whoeser looked at that flashing had to cast down his eyes in fear, and become contrite of heart, and thus the Plat effected their atonement. OF a similar potency was the Incense. For swhocter smelled the smoke ofthe pillar that ascended from the "amoke-raiser"* became cleansed of heart and intent on him to serve with single heart his Father in heaven, 'The Incense thus possessed the patency of breaking completely the ev spirit in man. As the Pate possessed miraculous powers, so did the Tncense, nothing {in the world having power to crush the "other side" Tike the Incense, Thus we read: "Take thy fre-pan, and put fre 'therein from off the alta, and lay incense thereon ..- for Ope of the ingresients of the ingen,

2'rite ZOMAR 1Y [218-2198
'there is wrath gone ut fom the Lor: the plague is begun" (Sum. avi, 11), For thet is nothing o beloved by the ly 'One, blessed be He, at the Incense. It is able to banish 'sorcery and all evil influences from the house. Seeing that 'perfumes prepared by men possess the virtue to counteract, by their odour and fixmes, the ilbeffects of evil things, how much moreso the Incense! Tt is a firmly established ordi- nance of the Holy One, bleased be He, that whoever reflects 'on and recites daily the section of the Incense will be saved from all evil things and sorceries in the world, from all mishaps and evil imaginings, from evil decrees and from death; and no harm wil befall im that day, as the "other 'side" has no power over hitn. But it must be read with 'devotion. R. Simeon remarked: 'Were people to know how precious the offering of the Incense is t0 the Holy' One, blessed be He, they would take every word of the passage 'where it is enjoined and make it into a crown for thei heads, were» crown of pl. And whoever studi ought to reflect deeply on-the way it was carried out; and through the reciting of it daily vith devotion a man merits a portion Jn this world and inthe world to come, and keeps away death from himself and from the world, and is saved from all 'Punishments in this world, from the "evil sides", from the 'punishment of Gehinnem, and from strange powers. When the pillar of smoke ascended from the burning Incense, the priest used 10 see the mystical letters of the Divine Name {2196} ascending on high in that pillar. Then numerous holy Jegions would surround the pillar on all sides until i rose in the midst ofight and gladness to the region where it difused jy and knitted together the upper world and the lower world in a complete unity, thereby achieving atonement for the ol apni in man and for idolatry, which i of he "other rs [R. 'Simeon further dscoursed on the verse: "And thou shalt make an altar (wisbeaH) to burn incense upon" (EX. x3, 1). "This verse', he said, "raises a problem, for we 'that there were two altars, namely, the altar of burnt-offering. 'and the altar of incense, the former the outer altar and the Jatter the inner ane. Now, why was the altar oF incense called 29) yavaqut (esciuts) 45 Imiaheak (ls, ebnsghneriny-place), sexing (hat it Bad no cone 'ession wits anna slaughter? The 'is that this 'altar was efficacy in defeating ard subduing the numerous porners f the "ces se", wa asta take therm preslees 'ind unable act as accusers Hence the pane misbeah (pie 'of sasgines), The ev side", whe i beheld the anche oh he inzznse ascending. in x pila, wae wabied, and fed, 'aid oan quite unable to approach the "Tabernacle. Now, seca that jy ee shared by no one bei the Holy One, ese be He, oy tea of thin fet Ye vo fica lie His sight, that aur was placed in the innermost par of the Tabernacle, tor it was the repatory of blewivigs, and 'na there bide fon the eye oh ran. In regard to thi, ie writen "And he tod between the ead and the living aad te plague san stayed (um. xt, 13). Por Aaron put 'he Angel of Death jn cio so that he eld rot exercise dominion rok execate any jodpemenn. Ye in 2 traditional teaching that wherever peuple recite with heardelt devotion the porn relating ws the incense there will be immunity from death und fron injury: ror will any ether tation have pres ner that place, The name, "ahar to burn incense Spon", further tein that the altar had us be consecrated boy the burning of ine Ie further teaches ws, in acct _ahce with the Chaidasc tendering, that ite forbidden ty bure incre aenpahere save om ais offre abe with the censet tenn this sitar. Okaceve that whoever ie pursoed by Rignat enka the teed of ineerantouriog to save bit a8 also repentance before his Master, this helping greatly 10 keep astnrenent ewes Seven hirn That will asredly cewlt the tush in accustomed ty torte the incerse-ordinanice twite ps; every moni tx, 7-8) Aud this service, moreser, perpetually uphide the world, xsi indicated mm the phrase, a perpetual incense Ioelore the Ford threat your yenerstces" (Nid. 2); truly tes cane of uphiding beth the lower wotid and the uppes wed. Where the daily rectal of the incense burning, does wt abe place, there heavenly judgements impend, many

246'Tie zoMAR IY [2190-2196
people die there, and other nations obtain dominion. Thus Scripture says, "a perpetual incense before the Lord" (Ibid), indicating that it abides in the presence of the Lore, more 'thanall other modes of worsip, it being the most precious land bctoved to the Holy One, bleseal be Te, Prayer, indeed, is the highest service of all, yet is incense-burning dear and. acceptable to the Almighty. Observe the difference between, prayer and ineenseoflering, Prayer has been instituted to take the place of the scrifics that Ismael used to offer, but noneof the sacrifices had the same value as the incense, There is, further, this difference between the two. Prayer repairs damage which has been done, but incense does more—it i the greatest ight-bringer. Tews incense that removed the evil taint (suh'ma) and puri fied the Tabernacle, so that the whole was itlumined, re- newed, and knitted together into a combined whole, Hence the incense-recital must always precede our daily prayer as a means of removing the evil taint from the world, inas- i like the offering itself, much a5 it acts as a into thee!" ? It means "for thy sake", that %, "for jon and gain". 'The purification of a woman redounds to the satisfaction of her husband. So, esoterically, 'we have thus to read that ordinance as saying: "Take unto thee aweet spice for the purpose of removing the evil taint, that the Shekinah and Her Spouse may be joined in sanctified unio." Happy thus the porion [2198] of Moses ! Simitaely dda we read: Take thee a ball calf fora sin offering" (Lev. tx, 2}, an ordinance meant personally for Aaron to atone for the sin of the golden calf which he brought upon Israel. So hhere Moses was bidden 'Tale unto thee", tha is, take For thy benefit and use" the incense (@toretl), which is potent to bind together (gatar), to ilumine and to remove the evil taint, The Daleth i linked to the Hé, the Hé to the Vaw, the Vaue ascends and is adorned with the Hé, the M1és illumined by the Vind, and the whole ascends, reaching out to the Encsof (Infinite, limitable), 0 that there results one organic 2198], VAYAGHEL (rxoDUS) 247 whole, interrelated under one principle, the most exalted of all, Brom thence and upward the whole is adorned as with

4crown by the ineffableness ofthe Bx-f; and the Divine
[Name in its mysteriousness is illumined and is adomed on all siden, andthe worlds are al wrapt in joy, the tampa radiate their lights, and sustenance and blessing pour down fom all the worlds. All this follows the hidden virtue of the incense, without which the evi taint would not be removed. A thus depends on it, Observe that the offering of the incense used to precede all other services, and henc recital should be a prelude to our service of hymns and praises as these later do not ascend, nor is the requied readjustment and unity achieved until the evil taitt is removed. So Seripture says: "And he shall make atonerient for the holy place. . and because of their transgressions, ceven all their sins (Lev. xvt, 0), frst "atonement for the holy: place" and then for "ther transgressions". We, too, thus have fst to remove the evil taint and purge the holy place, and then engage in song-and hymn and prayer, as already said, Happy are Israe in this world and inthe world to come, inasmuch as they know how to effect adjustment 'on high and below: to achiave adjustment from the leseer 'world upwards until the whole is bound together in the 'most sublime union. The procs of adjustment performed in the bwer world is by means of the impressed letters ofthe neffable Name by which the Holy One, blesed be He, named! RR. Simeon and R. Eleazar his son were one night siting the Torah, Sid R. Eleazar to his fther, jmeon: 'It is written: "Unto the wornan he said: L wil greatly multiply thy pain and thy travail, im pain thow shalt bring forth children:and thy deste shall be to thy husband, te. (Gen, 1, 16), We have learaed that this passage contains

12profound. mystical teaching, One may: comprehend this
passage in its terrestrial significance, but what corresponds 'nthe superoal world ? R. Sincon cited the verse: "As the hare panteth after the water brooks", ete, (Ps. xt, 2). "This verse ns already been expounded," he sai "There is, bow= ever, accrtain female anita that fas under her daily charge

248ite 20aR 1Y [2196
a thousand keys, and that pants continually after the water tbs to deink and quench her thirst, of which iti thus written, "As the hart panteth after the water brooks," Tt is to be observed that this verse commences with masculine tubjret, "hare" Caypal), and continues with a feminine predicate, tha'eng(ehe panteh). 'The resondite explanation of this is thar itis an allusion to the male-female as one 'undivided and inseparable; and 10 it the female part of the saine that "panteth forthe water brooks!" and then becomes impregnated from the male clement, and isi labour, coming Under the scrutiny of Rigour, But at the moment when she is about to be delivered of ofpring the Holy One, blessed bbe He, prepares for her a huge celestial serpent through 'whose bite she is safely delivered. And this ts the hidden eating of, "I will greatly multiply thy pain and thy travail", for she is in daily convulsions and pain because of the deeds of mankind: "in pain thou shale bring forth children, a hidden allusion 10 the Serpent who caste a sloom over the faces of mankind; 'and thy desire shall be thy husband' this is in harmony with the expression, she panteth for the water brooks"; "and he shall rule cover thee": this Ian been sleady expounded. clswhere. Why ll this ?Itwas on aecount of the Moon's dissatisfaction 'with her state, in punishment for which, as tradition teaches, Us, her light was diminished, also her power was reduced so that she is beholden to what they grant her from outside. Te may be asked, Why is the Serpent necessary in ths con- nection ? Its because itis he who opens the passage for the descent of souls into the world. For if he did not open the 'way. 0 soul would come down to animate man's body in the 'world. So Seriptute say, "sin coucheth at the door" (Gen. tm, 7), alluding to the celestial door through which pass the souls at birth to emerge into this world. He, the Serpent, 'waitsat that door. Iris true, when the souls about to emerge are such as are to enter sanctified bodies, he is not presen, having no. dominion over such souls, But otherwise, the Serpent bites, and that spot is defiled and the soul passing through is unpurified, Hereinis concealed a sublime mystical teiching. "In pain thou shalt bring forth children" is a a1gb-1204] VAY AQntEL (xoDUS) 249 'mystical allusion to that Serpent, as iis [220a} with him that 'She brings forth souls, sine he is responsible forthe body and she for the sul, and the two are combined. The Serpent is destined inthe future to bring about the birth ofthe whole 'of the bodies before it own time comes, a8 Scripture tye: "Before she trailed, she brought forth" (Isa. .x¢1, 7). For, Wheres the period of the serpent's gestation is seven years, 'hat will be atthe end of six, And at that hour, when he will have brought about their birth, he himself will die. OF this, 'Scripture says: "He will swallow up death for ever" (bid xxv, 8), also Thy dead shall live, my- dead bodies shall arise (bid, xxv, 19)" Said R, Simicon: 'At the time when 'the dead will be awakened and be in readiness forthe resur> rection in the Holy Land, legions upon legions will arie on the sil of Galilee a itis there that the Messiah is destined to reveal himself. For that is the portion of Joseph, and was the first par of the Holy Land to be destroyed, and 'was thence that the exile of Isral and their dispersion among the mations began, as Scripture says, "but they are not sieved for the hurt of Joseph" (Amos vi, 6) 'Phus there they will rise up first, for the eason that itis the portion of him who was put in an ark a says, Vand he wan put in an ark in Egypt"( Gen. t, 26), and subsequently was buried in the Hay Land, as it sys "And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem"" (Jos, xxiv, 32); and he it was who kept the purity of the holy covenant symbol in a special degree. As Soon a they will rise from the dead all those: hosts will march, each man tothe portion of his ancestors, ax Seripture says, "and ye shall return every man unto his possession" (Ley. 28¥, 10). They shall recognize each other, and God will clethe every one in embroidered garments; and they will all come and offer up thanksgiving to their Master in Jeru- 'salem, where there wll assemble multitudes upon multitades, Jerusalem itself will spread oot in all directions, to a further 'extent even than when the exiles returned there. When they 'semble and offer up praises to their Master the Holy One, blessed be He, will rejoice in them. So Seripture says: "And 'they shall come and siog in the height of Zion, and shall

350[THE ZOHAR 1Y [2200
flow unto the goodness of the Lord", ete. (Jer. Xxxt, 13), namely, every one to his portion and the portion of his ancestors. And the possession of Israel will extend tll twill reach Damietta of the Romans, ané even there they will study the Torah, All this has already been stated, and it sin harmony with the Scriptural passage, saying: "'Awake and 'sing, ye that dwell in the dust", ete. (Is. Avi, 19). Blessed be the Lord for evermore! Amen and Amen ! 2300-2208] 'THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF THK THOTIMONY, AS THEY WERE Moses, ee. R. Hiya, in this connection, quoted the verse: MAIL the rivers run into the sea, yet the sea is not full" (Ercles. 1,7) "Bsoterially speaking', he sai, 'all the rivers hhere allude to the sacred beooks and springs which, when filled, pour forth to supply the great occan, "This in turn, when so filled, flows over and affords drink to all the "beasts of the field 'These are the lower Chariot group, for, after the ocean has drawn in all he waters lets them ou towards 'one side, namely, tonanda the lower Holy Charity giving 'them drink. Now these are all numbered and noted by name, a5 we read: "He callth them all by name" (Isa, xL, 26) Similarly, "These are the accounts of the tabernacle, eves the tabernacle of the testimony' TR Jone cited here the verse: "Oh how abundent is thy soodness, which thou hast lad up for them that fear thee" (Ps, xxx, 20). "How greatly incumbent', he said, "itis on the sons of men to reflect on and to study the ways ofthe Holy (One, blessed be He, inasmuch as day by day [2208] «voice gees forth and proclaime: "0 ye people of the world, take heed unto yourselves, close the gates of sin, Reep away' from the perilous net before your feet are caught in tf" A certain whee! is ever whirling continuously round and round. Woe to those whose feet lose cheir hold on the wheel, for then they fall into the Deep which is predestined for the evil doers of the world { Woe to those who fall, never to rie and enjoy the light that i stored up forthe righteous inthe world to come ! Happy are the righteous in the world to come, for many are the efulgences treasured up for them, many the felicties reserved for them. 'The verse continues: "which thou hast wrought for them that take refuge in thee inthe Lohr, Esa, 9

352ite zouARC IY [2208
sight ofthe sons of men". 'The word "wrought" refersto the face that God 'wrought the ight as the medium for the creation ofthe world. "For them that take refuge in thee", to wit for those who dwell underneath the shadow of the ely Ove, bh "inthe sight ofthe so of men", inasmuch as its the functioning of this light that makes ome the existence of mankind, who are sustained by it Aespite the fact that the light itself is stored away. Again, "whieh thou hast wrought", viz. as a medium for the eon struction of the world according to an orderly plan; and Similar to the construction ofthe world was the constraction of the Tabernacle. 'This is indicated by the similarity of the phrase, these are the accounts of the tabernacle", and "these are the generations ofthe heaven and the earth". For all the generations of heaven and earth were produced by the energy of that teasured-up Light; and Hkewise, all that came within the "accounts ofthe tabernacle" was accom- plished by the same energy. How do we know this? Because Seriptre says, "And Bezalel, she son of Uri the son of Hur, of the tribe of Judah', he being of the "wight side"; "and 'wth hit was Oholab, who was ofthe "Tet side, for the 'Tabemacte was made bythe energy ofboth the right ide and the let sid, and was finally erected by Moses, who united the two." TR. Blewzar diseoursed on the verse: "And a throne is 'stablshed through mercy, and there siteth thereon intruth, in the tent of David, one thst judgeth, and seeksth jaatce, and is ready in righteousness" (Isa x, 5). "This has been cexpliined as follows', he said. 'When the 'Thought arose swith clad purpose from the Meet Recondite and Unknomable, that gladness impinged on the Thought, so that the later entered more and more deeply until it was secluded in the interior of a certain supernal andisclosed Palace! Ti fom 'thence that there low forth, stall the rivers of the "right side", and after them the others. On the "right side" it was that the Lower Throne was extaished, since the Holy One, blessed be He, established that Throne "through merey, and there siteth thereon in truth". 'The Throne is the bearer "ia '20b-aara] v'qupé (exopus) 353 'of the seal, the impress of which i 'Truth, and the Holy One sits on that Throne only in virtue of that seal; "in the tent the side of Mercy; "and ie ready in judgement, alluding to the Throne of Judgement, which is fon earth. Similarly, the Tabemacle was established only on this side of Mercy, as already aid; and thereby were adjusted all the affairs ofthe lower world" THESE AKE THE ACCOUNTS OF THE TABERNACLE, EVEN 'THE TABERNACLE OF THE TESTIMONY, AS THEY WERE Mosts, R. Simeon discoursed here on the verse: "In the 'beginning God created the heaven and the earth (Gen.§, 1). 'This verse', he said, [2214] 'has been already expounded from various aspects. However, when the Holy One, biested be He, created this world, He ereated it after the pattern of the supernal world, All the aspects of the upper world he 'established in the lower, so that the two worlds should be firmly knitted together. Furthermore, the Holy One, when about to create the world, used the 'Torah as a copy, and 'also the Divine Name, which is the epitome of the Torah, and ly it femly established the world, By three energies is the world upheld, to wit, by Wisdom, Understanding, and Knowledge. So Scripture says:""The Lord by wisdom found- 'ed the earth, by understanding he established the heavens. By hs knowledge the depths were broken up" (Prov. ty 19-20). Observe that with the same three the Tabemacle sae built, as spirit of God, knowledge" (Ex. xxx, 3); and all these three are indicated in the story of Creation. Thus, "In the beginning" corre- 'ponds to Wisdom; "God erested" hints at Understandings "he heaven" to. Knowledge. Similarly, in the account of the Tabernacle, "These are the accounts of the tabersace" points to Wisdom; "even the tabernacle of testimony" points to Understanding; "as they were rendered according {o the commandment of Moses" points to Knowledge, The

254sis 20uAK IY [eae
two thos correspond to each other. Now, when God eom= nanded Moses to make the Taberncle, Moses stood bew 'ered, not knowing how t proceed until Gd showed ktm an 'actual eepreventation of, We thus read: "And see that thou male them after their pattern, which is beingshown thee in the mount" (Ex. sav, 4o). We learn from the phrase, "after 'heir pattern", thatthe Holy One showed Moses each single par of in is exact superna form, after which Moses con- structed the earthly Tabernacle. Why does Scripture say, "chick thou art shown (more) on the mount" instead of "whic thou seat (rc)"? By thin we learn that Mos Yas shown through 2 dark glass, as it were, the reflection ofall the parts ofthe Tabernacle as they existe on high, and as thes were to be constructed here below. Moses, on surveying them, was somewhat paplesed, so God said t him: "O 'Mates, do thou follow thy indications and I wil fellow mine." 'Mzes then commenced the work without misgiving. "When he had completed the whole work seve necessary for him to make an inventory ofall the parts in order that the Isulites should nosy that there was surplus of silver or gold which he was keeping back for himself, He had thus to render an account inthe presence of lari according to the injunction, "and ye shall be clear before the Lord and Ioefore Trae" (Num, Sst, 23). Hence it is written: "These ate the accounts ofthe tabernacle, even the tabernacle of the testimony." For, indeed, the Holy Spirit mace the whole of Ismel sc the stnount ofgold and silver offered by them, and thea rendered account of them, calling out; "All he gold that was used for the Work... And the slvr of them that were humbered in the congregation was a hundred talents, « For the Holy One, blased be He, was well pleazed with those artifice and thus desired to demonste their trst- worthiness before all. When the work of the Tabernacle was completed, the "other side" began going to and fro to see iF he could not find something weong, but he could discover no ground to impugn the honesty of the artficers; and the Hily One, blessed be He, made him do obeiance to Moses, and forced him agsinst his wl to ackno ledgethe correctness of the accounts. The inegrty of the artifere was thus aata-2218] Piguné (exons) 255 revealed to all; and this is the inward significance of the 'sentence, "These are the accounts of the tabernacle". tis also written, "as they were rendered according to the cim= rmandment of Moses", which signiies that by the order of 'Moses. complete account was rendered of all that concersed the Tabernacle in the presence of bimvelf and the whole of Tsrael? [2210] 'THESE ARE THE ACCOUNTS OF THETABERNACLE, EVEN 'THE TABERNACLE oF TESTIMONY. 'The term "taber- hacle" in mentored twice: once in reference tothe one wa high, and oncein reference tothe onebelow. What constitured the "testimony" ? In regard to tis, Sexiprure says, "even the 'tibes of the Lord (YH), as testimony onto Torael" Ps 'cxxt, 4), whence we learn that that Divine Name is atesi= mony Unto sre, Verily, these two letters render testimony jn every place. Hence "tabernacle" is wsed as the symbol 'of this holy name To thie allision it made in the won, "and my testimony that I shall veach tern" (Ubi. cx3, 22), spot hidden and undisclosed beyond al AS WAS RENDERED ACCORDING TO THE COMMAND= MENT OF Moses. This refers to the testimony, not to the "which was entrusted t0 joses". For after the departure from this 'world ofthe patriarchs and all the head ofthe tribes, to wit, the sons of Jacob, during Isracl's suferings in exile, the knowledge of the mystery of that supernal Divine Name 'yas forgotten by them, the Name ound up with the tesi- 'mony, the Name composed of thove two letters which are the basis of heaven and earth, of high and low, and of all 'corners of the universe. Hut When Moses came, that Name 'was once more sought after and mentioned. For when he 'was near the thorn-bush he straightway asked concerning that Name, saying, "and they shall say to me, What is his name ? what shall Tsay unto them?" (Ex, ti 13). It vas 'there that that Name was entrusted to the mouth of Moses Yk, whih she nae of Bio, sae zomaR tv [e216 IESG ae Leyires, 'The inner significance ofthis is supplied by the 'passage: "But the Levite shall serve Hu (lit, He)" (Nurm, Il, 23), whichis an embler of the Holy Name. Therein fs enclosed the mystery of the Divine Name, which is characterized by "He (iu), and not "Thou" (ath. The 'Tabemacle is thus fily identified with the "service of the Levies". Or we may also say that the Tabernacle js the "service ofthe Levies", inasmuch as they carried it on their shoulders from place to place, as Scripture says: "But unto the sons of Kehath he gave none, beeause the service of the holy things belonged unto them: they bore thems pon their shoulders" (Num. vit 9) "PHEse ARE THE ACCOUNTS DF THE TABERNACLE, EVEN 'THE TABERNACLE OF TESTIMONY. R, Abbs began a discourse on the verse: "And it shall come to passin that day, that the root of Jeas, that standeth for an ensign ofthe peoples, unto him shall the nations seck, and his resting hs sal be tao" (st), i tht dy boi hen peace will flourish in the worl the root of the Tree 'of Life will be confirmed, and from it shal all the terrestrial, roots ramify and draw strength. "That standeth for an ensign of the people"; to wit, as a sign and symbol of the invardness of the Divine Name. "Unto him shall the nations feck"; inasmuch asin him is contained the mystery of the Divine Name, The same is indicated in the words; "And 'many people sball go and say: Come ye, and let us go up to 'the meuntain of the Loca", ete (Ibid 1,3), "And his resting- place shall be glorious", to wit, the Temple, of wie 'writen: "his is my resting-place for ever" (Ps. ex0Xt, 34) Now, the resting-place of the root of Jesse, which is called "che gory of the Lord", will never be within the bounds of 'numbering and calculation, For blessing rests net upon 'what is counted, but only an what is beyond number. Observe that that 'Tabernacle was subjected to an inventory, anv hence it needed the prayer of Moses fr blessings to rest mit, as Scripture, says: "And Moses blessed. them' (Es. x4xts, 42). What blessing did he pronounce ? He said: anib-2220] P'qupé (rxopus) 357 "Let it be His will that blessing should rest on your handiwork." Yet blessings did not rest on that Tabernacle 'until Moses joined it to the heavenly 'Tabernacle, So Serip- ture says: "These are the accaunts of the tabernacle, even the tabemacle of the testimony, aa they were rendered ding to the commandment of Moses." 'The last words indicate that without the supervision of Moses the accounts 'could not have been rendered." RR. Abba continued: 'We find it writen that the woman 'of Zarephath said to Elijah: [2220] "As the Lord thy God liveth, Thave nota cake, only a handful of meal in the jr,and ali oil n the eruse" (x Kings xv, 12). Nove, a "handful" forms a definite measure, hence it was not fitting that any blessing should rest upon the cruse. Nevertheless, we are told further: 'For thus saith the Lord, the God of Israel: 'The jar of meal shall not be spent, neither shall the cruse of fail unsil the day that the Lord will give rain upon the land" (bid. 14); and ao it an, Now if that meal, though 'measured out and known to consist of a handful, yet did not fail to receive blessing in vinue of the word spoken by Blijah, how rauch the more 20 here, in regard to the Taber- hacle of the testimony, notwithstanding it having. been subjecied to numbering, was ic meet that blessings should rest on it since its inventory was made by Moses himself 'Tuese ane THE ACCOUNTS OF THE TABERNACLE, R. Hesskah adduced here the vers: "Draw not nigh her, Dut of thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Ex. mt, 5). "This verse, he said, "has been explained as an injunction t0 Moses to eparate from his wife as toleave to the Shekinah. The term "holy ground' denotes the Shekina, 19 whom Moses attached himself at that momert. The Holy One, blessed be He, this bound him t Himself in heavenly love and afc tion, made him, as it were steward of the House, so that hie had only to order and the Holy One would execute that decree, 28 when he said, "and the ground shall open her 'mouths ete (Num. xy, jo) and weare told, "And tcame to pass ashe made an end of speaking... thatthe ground did a8 ae ZOMAR IV (e220 cleave asunder" (0d. 31); oF again, as when he sai," up, O Lord... Retura, © Lord" (1d. x, 35-36). Tes th 'written: "as they were counted (paggad) wader the come rmanddment of Moses", for i was. under the command of 'Mosca that the whole was accomplished and the sum of it counted. 'The word pide (nuniberings) here contains an allusion to the message which God gave to Moses, saying: 'I have indeed taken eount (paged paged) of you" (Ex: 1, 36). For it was Moses who constituted the voice that uttered the message which heralded the departure of Israel from exile" AnD Braaumt, THEsoN oF Unt, THE S08 oF HUB, OF THE TRIBE OF JUDAM, Fre. Said R, Judah: "Tt has been laid down that Bezalel yas of the "right side", and so it was he who perfected the whole work. Furthermore, since Judah 'vas ruler and king over the vest of the tribe, it thus fell to fs descendant of bis t» construct the Tabernacle. Te hes already heen explained that the name Bezalel is a compound of two words, sigofving "in the shadow of God", and thas indicates the "right side". Further, from this side Bezalel possessed himself of the wisdom to do all the work. AND WITH WiarWas OUOLLAM, THE SON OF ANTSAMACH, OF 'Tue TIME OF Daw. Oholiab symbolized the "left side", the side of Rigour. The 'Tabernacle was that made out of the two sides and upheld by both, so as to be a combination. and a balancing of the Right and the Left! R. Judah further cited in regard to this the verse: "Beautiful bowery, the joy fof the whole earth; even Mount Zion, the uttermost parts fof the north, the city of the great king" (Ps. xuvin, 3), "Ohserve', he said, 'that when the Holy One, blessed he He, 'was about to create the world, He detached one precious stone from underneath His Throne of Glory and plunged it Ingo the Abyss, one end of it remaining fastened therein wilst the other end stood out above; and this other and superior head constituted the nucleus of the world, the pint out of which the world started, spreading itself to "The Zhu thes nop nits postin seme of brich, pat of the aaza-a220) Pqupd (exopus) right and left and into all dieetions, and by which sustained. That nucleus, that stone, is called sh'thyigk (foandaton, vit was the starting-pit of the worl. The same furthermore, is 2 compound of sath (Gemdet) sd Yah (Cody sgiying ta he Holy Oe, Blessed be He, made it the foundation and starting-point of the world and all that is therein, [2224] Now, the earth's 'expansion round the central point was completed in three 'concentric rings, each of a different huc and texture. The first ring, the nearest to the Point, is ofthe purest and most 'efi earth-mateial; the second expansion, surrounding the fist, sofa less polithed, less refined eaeth-materia than the firs, but is superior to the one surrounding it; the third 'expansion consists ofthe darkest and coarsest earth-materal of all. Then, surrounding that expansion, come the waters ofthe ocean that surrounds the whole woeld Thus the point is in the centre, and the various expansions encircle it. The fiat expaneion embraces the Sanctuary and allt courte and enclosures and all its appurtenances, as well as the whole city of Jerusalem bounded by the wal; the second expansion 'embmees the whole of the Land of Trae), the Land which was declared holy; the thied expansion comprehend, the rest of the earth, the dvelling-place ofall the other nations, 'Then comes the great ocean which surrounds the whole 'The whole arrangement is symbole by the structure of the human eye, For just asin the huran eye there are three 'concentric layers surrounding 2 central point, which forms the focus of vison, s0 is the world's vision focused in the 'entral point, consisting of the Holy of Holies and the Ark and the Mercy Seat. Hence the description, "a beautiful bowery, the joy of the whole cart", "beautiful" in ite appearance, and radiating joy to the whole world. Te is compared t» a "bowery" because the beauty of a tree is displayed in its branches. Observe that true beauty and 'symmetry were not manifested in the world until the Taber- nacle was finally erected and the Aik brought within the Holy of Holic. From that moment the world appeared at its bent, it attained its just balance, and a way was opened 'through the Tabernacle and past the Ark up to that Point

360THE ZOMAR IV [a22h-223@
that "beautiful bowery, the joy of the whole earth". When that point was reached the Ark broke forth, saying: "This is my resting-place for ever; here will T dwell, for T have desired it" (Ps, cxxatt, 14) R. Jesse said: "This verse was Ustered by the Community of fatael when the 'Tetnple was built and the Ark eotered into its place.' R. Hezekiah sai "Its the Holy One, blessed be He, who utters applying it to the Community of Israel when the latter performs His will, For at such atime the Holy One, blessed be He, ascends His Throne of Glory, and has compassion on the world, and. blessings and peace and love are there, 30 that He says: "This is my resting-place for ever", ete. Now, observe that once the artans had begun the work of the Tabernacle, it vertatly completed itself of ix own accord. This we learn from the words, "Thus was finished all the work of the tabernacle of the tent of meeting" (Ex. 'xxx, 32). The same happened in the creation of the world, of which iti likewise writen: "And the heaven and the cath were finished" (Gen. 1, 1). "Thi, itis true, seems to confict with the statement that "on the seventh diy Gad Jinished hs work which he had made" (Tid. 2.) But the truth fs, tat although the several parts of the world completed themselves one by one, yet the world in its entirety was only completed. and firmly established when the seventh day came. For then did the Holy One, blessed be He, with it ait together the workd into a complete whole, so that it could be written, "And on the seventh day God finithed his 'work which he had made." Itwas the same with the building of the Temple. The artisans having begun their work, 'stiowed them what was to be done, as it were, before their 'ees it was traced out in their sight, and it completed itself 'of its own accord. [2234 Anp Brzaen, THe sos ov Unt, tue son oF Hun. "Tradition tells us that it was the Holy Spirit who made d annonneement in the presence of Israel, proclaiming: "And Bezat, the son of Uri, the son of Hur, ofthe tribe of Judah, 'made all that the Lord commanded Moses." Azo wit

6Zaha: Cen 40
234] r'quoé (exopva) 261 HIM WAS ONOLIAN, THLE SON oF AMISAMACHL From the expression, "and with him (to), we learn that Ohi never performed any work by kimlf but always in asc tion with Beealel. Hence the wards, "and with hi, which proves thatthe lft te always embraced within the righ, 'Tuxse Ane Tite ACCOUNTS OF THE TADERNACLE, EVEN 'THE TAMERNACLE OF THE TESTIMONY, ASTHEY WERE Mosts, etc, R. Jesse said: "The wise men having com- pleted the Tabernacle, it was requisite that an account should be rendered of all the parts ofthe work. For what reason ? Becaure ac the account of each work was rendered, 20 did that work become firmly established in its place. Further= more, a6 the Israelites had found delight at first in their voluntary offerings, s0 were they delighted in the accounts being rendered; and thus thei delight helped to the eonfirn= ing of the work. Now, itis written "these" and not "and these", this signifying that thie account eclipsed all previous accounts rendered in the world, and was destined to them, being the one by which the Tabernacle was sustained.' RR. Jesse further discoursed on the verse: "And there shall bye faithfulness in thy times, stength of salvation, wisdom 'and krowledge, and the fear ofthe Lord which is his treasure" (fsa soci, 6). 'We have been taught' he said, 'that whoever 'devotes himself to the study of the 'Torah in this world, and isableto appoint se times fori, must doo in "faithfulness", 'must direct his mind toward the Holy One, blesed be He, 'ust study for Heaven's sake. 'The words " strength of 'aslvetion" indicate that he must fuse Rigour with Merey "Wisdom and Knowledge" are two qualities which merge 'nto one another. "The fear of the Lord is his treasure"; to 'wit, the treasure which contains the qualities just mentioned. For the fear of the Lord collects all those "brooks" (of wisdom), and so becomes the receptacle of all. And when these treasures issue from it they do so under vigilant count-taking. That process is thus called "faithfulness as explained. Verily, if herein faithfulness has to be mani- fested, how much more s0 in workaday matters |The Holy 26a 'THE 20OHAR IY [aaza-a0yb One, blessed he He, therefore made the whole of Israel iknow the inwardnees of faithfulness in all thinge that they performed.' R, Jose and R. Isaac once were walking together when R, Jose remarked: 'The Holy One, blessed be He, indeed chose Bezalel from all Tsrae! for the work of the 'Tabernaci Why so?" R. Isaac replied: "There is something in a name, {thas been laid down that God has appointed certain names here on earth to be a crown to men and to enable them to achieve certain things.' R, Jose thereupon said: 'Amore recondite explanation is as follows. Judah was of the "left side", but then attached himself to the "right side", and

4the Tahernacle was begun from the left side" and then
was joined to the "right side", so that the whole was trans- formed into the "right. Reuben, on the cther hand, began fon the "right" but turned aside to the "left", and the other tribes of his company marched together with him, they ake belonging to the left", Hence Bezalel, who was of the tribe fof Judab, eed thus uf the sight side", made the Tabeenade and completed it. As already said, the Holy One, blessed be 'He, took delight in him and chose him above all the rest {2236 for this work,and gave him wisdom and understanding and knowledge, inasmuch 25 he already was possessed of all 'wisdom of heart, as itis written: "and in the hearts of all that are wise hearted T have put wisdom" (Ex. xxxt, 6). For the Holy One, blessed be He, does not grant wiser save to him that already has wisdom." R. Simeon said: "The same Bezalel was emblematic and he was called so in virtue 'of his wisdom; eotercaly the name is composed of be FEI (in the Shadow of Gd) In the verse, "At an apple, 60 among the trees ofthe Wood ... under its shadow I delighted. tosit" (5.5.1, 3) the words, "under its shadow" (6'sile), are an allusion to' Bezalel, who made the Takernacle, which

1delightful place wherein to sit, for it gives delight to-the
Community of Israel, and the Commusity of Israel' sits under the shadow of God. Hence, "And Bezalel, the son of Uri, the son of Hur", "the son of Uri" denoting one of the sight, and "the son of Hur" one of the left. And ao, through. him, full tenement was made for the sin of the Golden Culf. 23h] qué (exo 5) 263 Aut TH coLD tar was MaDe: that is to say, chat 'wie destined forthe purpose long before. Fon ru wont TW ALL THE HOLY Wonk; indeating that gold had to be sedi the working ou ofeach separate grade, forthe reason that completeness can only be reiched through the working together of Severity and Mercy. Hence gold had to go into all the work connected withthe Sanctuary. Re Abby, R Jose, and R Miekish 'were ence siting together studying the 'Torah. Sad R. Hiskiah wR, Abbas "Since we see that the Holy One, blessed be He, fnds delight in deaing ou stern judgement, tempering merey therewith, why, then, does He withbold it from sinners" BR. Abba answered: "Many mountains hare been uprooted on this 'question, Hut the Sacred Lamp (R, Simeon) hat reveled a umber of sruths in regard to this matter. Observe that the severity of judgement in which the Holy One, bleed be He, Aight, i of the judgement fully clarified, the judgement that evokes clemency and gladness, But the sinners in this 'orld are the embodiment ofa judgement steeped in defile: thant, a judgement altogether dipeasing to the Holy One, blessed be He, Hence He desires not to mingle holy judge tiene with defiled judgement unil uch time a the later Wil be exterminated of itself andthe sinner thus will be destroyed from the future world by that very dele judge 'ment wil he be destroyed from the world" R, Abba ills: temed from the verse: "When the wicked spring up a8 the gris, and when al the workers of iniquity do blooms itis that they may be destroyed for ever" (Ps. xct, 8). "This vee, he sai, "apart from its more obvious meaning, is to be interpreted as follows. When the wicked spring o be as grass, to wt, ike grass thas withered inthe parched sol, but revives somewhat atthe approach of water, and Tike a felled tee tha can stil sen forth twigs on either side, 'but can never rein its former foliage. So will the wicked the destroyed forever and be altogether uprooted. There is tho further tet underlying this verse, Tein, cat the Holy (One, blessed be He, i long-suerng with the wicked i this et the Tame phe, "preer of mums geius isc

264THE 20HAR 1 [exab-an4e
'world, because this word is the portion of the "athe side", whereas the world to come belongs to the side of holiness, is the portion of the righteous for them to abide therein Adored with the crown ofthe glory of ther Master. These two sides are the counterparts of one another, the one [224] the side of oliness, the other that of deflemest; the one <eatined for the righteous, the other forthe wicked. Happy ae those rigteous who have no portion in this world but 'only in the worl to come. Observe that lls predisposed and revealed before the Holy One, blessed be He. Even so was it 'with Balak and Balsam: although the motive oftheir ction' Yeas not the glory of Heaven, yet was all they did duly ecorded befor the Lord, who did not diminish aught of the reward inthis World, Thus, through the power ofthe forty~ to offerings which they brought on the seven altars, Balak land Halsam olvained forthe time being deminion over Irae to that twenty and four thousand Teralites ded by the Plague besides those who were slain, as we read: Take all the chefs ofthe people and hang them up unto the Lord in face of the sun.» Slay ye every one his men that have jie themselves unto the Baal of Peoe" (Num. 34%, 4-3)" R, Simeon sid: 'Observe that the forty-two offerings 'brought by Halaam and Balak were offerings diverted from the "other side" towards the Holy One, blesed be He, and

0the "other side", which is called "curse", had to be
repaid these offerings feom Israel. This is the faner imple tation of the verse "And he (Elisha) looked tehind him and saw chemi" Kings 1, 24). That is t0 say, "behind him", meaning the "ther side", which stands behind the Shekinah, He turned "and saw them" (he chiles), a8 being 'meet for punishment; "and cursed them in the rame of the Lord" (Ibid), inducing the Divine Name, as it were, 0 discharge the debt owing 1 the "other sie" forthe latter's offerings which had been divered to Him. Thus all x made Fight before the Holy One, blessed be He, and not 4 single acts ost, whether for good or for evil. Take spain the act of David in Aeeing fom before Saul. 'That war the cause Of all the prists of Nob being destoyed, with the sole "Vi the ling of the alas ad he oligo were. 2240-224] Piquné (exoDus) 265 'exception of Abiathar, the son of Zadok, and this in turn was the cause of many evils that befell Issel, 'Through it Saul and his sons were killed, and many thousands and myriads fell in Terel, But all the time the punishment to be exacted for that sin was hanging over David, until all his <escendants perished in one day, with the sole exception of JJoash,! who was stolen away from among the slain, Vet was, that sin against Nob still awaiting expiation, as indicted 'n 'the words: "There is till a day fora halt ro be made at Nob" (la. x, 32). The same balancing of account is indicated in the words here, "All the gold ready-made (he'asu) for the 'work, What signifies the attribute "ready-made"? It signifies that God foresaw that the Israelites would give up their gold forthe mating ofthe Golden Calf, and 0 made thea first give Lup theie gold for the erection of the Tabernacle <0 38 to 'make good the offering of the other gold. For had the Israelites still possessed all their gold at the rime they made the Golden Calf, they would hardly have had to "break off the golden rings which were in their ears" (Ex. xxx, 3)- 'The offering of the gold for the 'Tabernacle was thus an atonement for the other gold? Hence, "And Bezalel, the son of Uri, the san of Hur, ofthe tribe of Judah', ofthe side 'ot royalty, "made all that the Lord commanded Moses". For all the craftsmanship of the Tabernacle was achieved through these two, Bezalel performing all the work, and 'Moses afterwards putting the finishing touch, Moses and Bezalel were both parts sit were, of ane whole, Moses being above and Bezalel underneath, since the end of the body is also part of the Body." RR. Jose gave a further exposition of the verse relating to Elisha which sayer "And he went up from thence unto Bethel; and as he was going up by the way, certain youths (re'arim), litle ones", ete. (2 Kings 1, 33). "The term ne'arim (youths), he said, "has bees expounded to mean empty, that is, empty of any words of the Torah and of any observance of the precepts of the Torah: "ftle ones", [22q8] to wit, of litle faith, and such as were doomed in this a Wing ata * Thee tere acai the tt. The oot, NR 'as this mening only Im porta Hebe

266THe 20HAK IV [aagb
world and in the world to come; 'came forth out ofthe city' (Uti), that i, dey abandoned the mystery of Divine Faith, the term "city" having the same implication here asin the pasaige, "and I will not enter the city" (Hos. xt, 9) "And hhe looked behind him and saw them" (2 Kings 1, 24); that is, he surveyed their future to see whether they' would ever turn back from their evil ways, "and he saw them" as being such that were not ever to bring forth any good seed. Agai "and he saw them", that is, he recognized them as such 35 had been conceived an the night of the Day of Atonement; straghtway, therefore, "he cursed them in the name of the Lord" (bid.). Further, "And he turned behind hin" signi fies that having surveyed them in order to find out whether id be punished for their sake or not, "he turned behind ¢ found himself turned avay and Hhment. Parallel to iti the passage, "and Aaron turned" (Num. x1, 10), signifying that Aaron 'was turned away and shielded from Miriam's leprosy; "and hhe sw them", as being destined to perpetrate much evil in Ista, "And he turned behind him" further signifes that he turned his gate behind the Shekinah, as it says of Lot's Wife that she "looked back from behind him" (Gen. atx, 26). 'caning "from behind the Shekinah". 'Thus Elisha looked fbeid the Shickinah and discerned that their mothers had 'conceived them all onthe night that presides over the atone~ tment of the sins of Teral. Straightway "he cursed them in the name of the Lord", "And there came forth to bea (G Kings 11, 24)—she bears, as indicated by the feminine nurveral stayim, big. with offspring, "and tare forty and two children of them" (bid) in correspondence, as has been cexphined, to the number of offerings brought by Balak. 'EVEN THE GOLD OF WAVING WAS, Why i the gold charcterived as that of "Waving"; and why isthe silver not

0characterized, although the brass is,
of waving"? 'The reason i that "waving" "AL the Divine Faith, which cae! iy, im the pm the ety ofthe Lord of hawt, ithe ety of our Ga" (Pa. a 2248) F'qupé (exopus) 267 upward", and thus distinguishes this gold from the lower and inferior gold. For all the grades and Chariots are ofthe supetior plane, symbolized by the "gold of waving", and this same gold, the further itextends downwards the more it fosea in colour, in virtue, and in brilaney. Whilst ln the heights ahove'it is goodly godin the mystery ofits brilianey, blow itis the dross of itself and its refuse. No so the silver, 'of which it is simply written, "And the silver of them that were numbered of the congregation". For silver resins its virtues, even in its extension downwards, although it does rot remain in the same excellence; whereas gold, in its extension downwards, becomes coarser and coarser Hence the one had to he waved and raised tn the height, whilst the other had to be extended downwards and into all directions, since it reins its excellence everywhere" R, Jose then continued to discourse, citing the verse; "For the Lord God (YHVH ELOHIM)is 9 sun and a shield; the Lord giveth grace and glory;no good thing will he withhold from them that walk uprightly" (Ps, Lexsty, 13) "The 'sun', he said, 'contains the mystery of the Divine Name is the abode of rest of all the grades, whereas "shield" contains the mystery of the Divine Name ELOHIM; the same js indicated in "1am thy shield" (Gen. 1x¥, 1), The two together, su and shield, constitute thus the 'mystery of the Divine Name complete: "the Lord giveth grace and glory", so that the whole should merge into a tunity. "No good thing will he withhold from them that 'walk uprightly". This is in antithesis to the passage saying, "But from the wicked their light is withholden" (Job axvil, 15), and ip an allusion wo the primordial I which itis written, "And God saw the light that it was 'good (Gen. 1,4), and so the Holy One, blessed be He, put it away and stored it up, as already said. He treasured it up and vithdrew itso that the wicked may not enjoy i, seither * Gdn the abate doting is symbolic af Risa, 'which the bihes reno exis init pty, wit the the more ie mingled withthe dow af so, the "eh er Aegay e aie o apaol of Sey, hak bein descen Me ote

268rue zowan iy [asgh-aasa
thie world nar in the world to.come, As forthe righteous,

10good thing will he withhold ftom them that walk
wuprightly", alluding to that primordial light which "God save that i wat good", Thus that ight needed not to ascend and be raised aloft, but only to be disclosed and extended, Unlike the other, which is ofthe "left". This aecounts for the fone being chacicterinnd by "of the waving!" and not the other, Hence i simply says: "And the silver of them that 'were numbered of the congregation eas a hundred talents" "Observe this. 'The "right side" is ever present in the 'world to sustain it, and to afford it light [225a] and blessing. Hence the priest, inasmuch as he is of the "right side", is always in reidiness to bless the people. For itis from the "ight side" that all the blessings of the world do spring, and the priest tales by right the first share, The priest has thus been assigned tp bless both the upper world ard the lower. Observe that when the priest apreads his hands at the time hhe blesses the people, the Shekinah comes and hovers over 'him and endows him with povser.+ When blessing, the priest raises his right hand above the left, s0 a8 to cause the right to prevail over the left. All the grades over which he spreads his hands are thus blessed from the source of all things, from the Well called "Righteous" 'The source of alls the "Future world", the subline source which llumines all fies, whence are kindled all lamps, It has a counterpart in the source and spring of the well whence all the lover lamps and the lower Tights are kindled and radiate. So one corresponds to the other. Hence, when the priest spreads out his hands and begins to pronounce the blessing over the people, the celestial henedictions Rowing from the celestial source at once kindle the lamps, all faces are illumined, and the Community of Israc i adored with celestial crowns, and all those blessings flow doven fram on high to below. "Observe, then, that "Moses. gave the instructions and Bezalel carried them out, the two being in the esoterical relation of Eody-and final part of body, which is the holy covenant symbol. 'The "Tabernacle. was thereby made the 'centre ofthe increase of Love and Unity, And the whole was ft his hand 2354) #aupé (rxopus) 269 performed in the mystery of the "right side". Hence, 'wherever the "right side" dominates the Evil Eye has ni power. We thus read, "And the silver of them that were numbered ofthe congregation." For that silver came from tthe right, and so all and everything were taken count of and numbered.' , Isaac put the following question to R. Simeon: "Seeing that, a8 we have learnt, no blessing, dvells in whatever is numbered or measured, why were all things connected with the Tsbernacle made to be numbered ? R. Simeon replied: 'Wherever holiness abides, there if the act of numbering proceeds from the side of holiness, blessing will abide con- 'inuously, and not pass away. This we learn from the tithe, which isa cause of blessing, the reason being that the act of counting is performed for a sacred purpose, How much 'more 20, then, should that be with the Tabernacle, which 'was a sacred edifice and derived from the side of holiness! But it is not so with worldly. matters, such as are not derived from the side of holiness; no blessing rests upon them if they are numbered. For then the "other side", that is, the Evil Eye, may obtain dominion over them; and wherever the Evil Eye rules there blesings cannot reach. Contrariwise in holy affairs, through measuring and number- ing blessings continuously increase. Hence, "And the silver of them that were counted of the congregation"; indeed, eounzed, without fear of the Evil Eye, without fear of any evil consequences, as the blessings from above rested there 'upon all. Observe, ikewise, that no evil eve had any power 'ver the seed of Joseph, fr the reason tt Joseph came from 'the "right ide" and this was the reason that the Tabernacle 'was made by Bezalel, who belonged to the same grade 93 Joseph, the grade exhibited inthe purty of the holy covenant symbol R. Abba and R, Aba and R. Jose were walking on the 'way fiom 'Tiberias to Sepphoris, when they caught sight of R. Elavar, who was coming up in the eampany of R. Hiya, 'Sud K. Abba: "Trl, we are now going have the company "Phe Zotar sem a cote this phrase at the numbered silver

270'rue LoHAR I [oase-tasb
ofthe Shekinah" 'They waited for them until they eame up With them, Then R. Elearar eted the verse: "The eyes of the Lord ar toward the righteous, and his earsare open unto their ery" (Ps, xxxtv, 16). "This verse', he sud, 'presents a sifficuky. It cannot mean that God's providence cares for 'the righteous for to endow them with the goods ofthis world, since, indeed, we see so many righteous in this world who feannot procure even so much sustenance as would satisfy the ravens ofthe ar, [22s] But there is recondlite meaning here, Observe that all beings of this world are known isthe upper world, either to one side or tothe other side. 'Those of the side of holiness are known to that side, whose watchful providence is ever towards them, Similarly chose belonging {© the side of defilement are hnnwn to that side, being under its comtimuoe care, Now, whes & man ia under the cate of the side of holiness, the "other side' will never come near him and is powerless to thrust him out of his place, o of what= ever his doing. Thus, "The eyes ofthe Lord are toward the Fightcous", ete, so that the "other side" is powerless to obtain rule over him, Now,' concluded R. Eleazar, the suppor: af heaven is here with us, we are watched over from 'on high, and no power from the "other side", no evil thing, an Fu ever you.' Said Ru Abba: "Hehold, we have leaned that wherever the holy side hovers there despite ite sseo= ciation with any at of numbering, blessings will never cease? Seid R, Eleazar: 'Assuredly i is 10.' 'Now, rejoined R- Abba, "bebold, Tarael is holy and comes from the side of holies, as we read: "Taral is the Lord's hallowed portion" (Ger. 13); alo, "ye shall be hey, for I the Lord your God am holy (Lev. x2, 2). Why, then, when David took a census ff Tsral did death rage among the people, as Senptore says? "So the Lord sent a pestilence upon Tsral from the morning even to the time appointed" (2 Sam. xatt, 15)?" R. Eleazar si in reply: "This wat becatee he didnot take from them shekelsas a rancom in accordance with the injunction, "then shall they give every man a ransom for his soul unto the Lord, when thos numberest them; and there be vo phogue 'among them when thou nuraberest therm" (Ex, X88, 12). For thot which is holy should give holy ransom and that aash-226a] Pguvé (exoous) an Iholy ransom was not taken from them at the time, Observe 'that Tsrae is holy and not meet for numbering, and hence a ransom had to be taken from them, and this could be 'numbered whist they themselves were not to be numbered. Fer holines isthe essence of the highest of grades: and jost asto that highest degree of holiness there is attached a lower degree! that admits of number and computation, s0 Israel, "the Lord's hallowed portion", have to give as ransom something of another degree of holines, that admits of 'computation. Esoterically speaking, Israel i the tee that 'stands in the innermost, 'The ransom is of another kind of holiness, standing outside and admitting of computation "The later ie thus a shield co the former 'The company then pursued their journey, and . Eleazar began to discourse on the verse: "Yet the number of the chidren of Israel shall be as the sand of the sea, which 'cannot be measured nor numbered" (Hos. 1, 1). "The 'comparison to the sand ofthe sea', he suid, 'is of «twofold aspect. Fist, just as when the sea rages and its waves hurl themselves forward to overwhelm the world, so soon as they encounter the sand of the shore their force is broken and they recede and rage no more, s0 the nations rage and fume ani seek to averwhelm and flood the world; but when they Dbehold Tara in close attachment to the Holy One, blessed be He, they reeede, broken and powerless. Agais, as the sand of the sea cannot be numbered oF measured, #0 is Istacl, Observe that there & somewhere a measuring hidden vay and undisclosed, and similarly a hidden and undis- clesed numbering, that measuring and that numbering upholding the upper. world and the lower just beause che basis of that measuring and of that numbering is beyond anyone's knowledge. This constitutes the allin-all Divine Fath, Now, Israel on earth does not fall within the scope 'of aumber save through the side of something extrancous to themselves; thus itis theie ransom that falls within the scope 'of number, Hence, whea Israel are about to be numbered, {ax6a} a ransom has to be taken from them, as already sid. 'Thu, when David took a census of Ferae without having ait. a7 rae sonar ty [e360 taken from them a ransom, rath as provoked and there Detihed of Issel many host and legions 'his, then, isthe "Snifcance of the words, "And the silver of them that were rented of ts Grobromtion (¢ | fee etery eee Got pase 'ver to them that are nvnbered, Tt wav all eonsecrated to the work ofthe Taeroade. thas hen stated tht the talents reqresented one category of mimber, whibt the shekels 'epresetied another extegory, For there ae higher existences 'tio come within a superior hind of number and there are Shes who belong to a lower kind" A. Elezar further dicoured on the verse "A song of ascent; of Solomon. Except the Lard build the hoose, thy Intour is in vain, et, (Ps cxxvt, 1), "This vers' hes, 'was uttered by Solomon at the time when, having begun to. byl the Temple he became aware thatthe work proceeded a itaelf a8 i were, in the hands of the labourers. "Except the Lord he dhs si "build the house, et. "This alles to he statement that "Ta the beginning God erated heaven and cath" (Gen. 11), and tells that the Holy One, blesed thee, ereted and garished this world and ited it ot with allt requicements, thus making ita House. "hey labour in 'in that buds thie alludes tothe streams that come forth and enter the House in erder to furnish tith alts needs {eas they may, yet exept the Lord of the soperal work sake the House and put itn proper order, they fabour in thin, "Except the Lod Keep the Gye (Loa). This ie in harmony with the vere: "The eyes ofthe Lord thy God arealways pam it rom the bepinning of the year e¥en unto Ah end ofthe yeat® (Dent, x, 12), indicating the providence by which it guarded on all sides. And though i i also written, Behold i the couch of Solomon, threecoce righty men ae about it" (5.5. 1,7) all uacdingt thin "Ncane of dead inthe ihe" (2d. 8,0 af Gehinnom that confonts it and tres to ai ths are standing guard round about ft! When the Thought ieillumined, i remains dndisclored and nkaowable, but it Fox a centre of energies and of expansion inal directions. "The teat here repeats the oseage fom Zo, Gen smencing, "That unknowable ight to" allel nS 2360-2268) P'qupé (exonus) 273 One outcome of that expansion is the Supernal World, the world of interrogation, as it were, or of the Suy ance, the world called "Who ?", alluded to in eyes om high, and see: Who hath created these ? words, the creative utterance, the Who ?, created there; but subsequently it expanded and became the sea, symbolic of the lowest grade, and created a lower world after the pattern of the [2268] upper, the two being the counterparts of each other, Hence the guarding of the universe is from above dovenwards, tat i, from the upper world which was formed bby the expansion of the 'Thought, We thus understand the 'meaning of the passage, saying, "Except the Lord keep the city, the watehsnan wateheth in vain", "the watchmin" referring 10 the watchman of Lael! since protection depends not on him but on the higher world. Note that the blue employed in the work of the Tabernacle symbolized the mystery ofthe upper world, the blue and the purple together symbolized the knitting together ofthe upper world and the lower. PIVE SHEKELS HE MADE HOOKS FOR THE PILLARS, AND. OVERLAID THEIR CAPITALS, ETc. We have learned that these shekels escaped the memory of Moses, and he could not recall what use he had made of them until a Voice went forth and declared: "And of the thousand seven hundred seventy and five shekels he made hooks for the pillar, ete, In this connection, R. Hiskiah began a discourse on the verse "While the king sit at his table, my spikenard sent forth its he suid, "isan allusion to the the time when He gave the Torah to Teesel, when He came ty Sinai accompanied by multitudes of holy legions and all the supernal holy beings, 'The Torah was then given in the midst of flaming fie, iteelf being written in white fire upon black fire, the letters floating aloft in the air, The first leter of the 'Torah divided itself nto seven hundred and seventy-five parts facing in all directions, all of which were visible aloft in the air within 1, the chi of the al

274'THE ZONAR IY [aibaaza
the letter Maw, the letter which was traced out on every side of the world. 'These Vaur were upheld by pillars and the pills were suspended by a miracle with all the Maus on top 'of them. For the essence of the Torah is based on the Vau, and these Vaus, which constitute the mystery of the faith of the Torah, are all based on those pillars, which constitute jn thei turn the mysteries ofthe books of the Prophets. 'The supreme Faw is syrabolic of the audible Voice, symbolic of the foundation of the 'Torah, for the Torah emerged from that inner Voice, called Great Voice, of which we read: "These words the Lord spate, ete, with & great voics, and it went on no more" (Deut, vj 22). Observe that that Great Voie isthe root ofall things, and isthe essence of the Holy Divine Name. It for this season that it his been tid dows thara man may not greet his friend before he has recited his prayer, This is the recondlite significance of the vere: "He that blesseth his friend witha loud voice rising early in the 'morning, it shall be counted 3 curse to him" (Prov. xa¥11, 14); the prohibition only applies to a blessing that ia joired with that whieh is emblematic of the "great voice", which is the 'main part of the Divine Name. 'The mystery of the Torah 'proceeds, then, from the Great Voice, which is identical with the King", and "whilst the King sat at His table" alludes to the giving of the Law s Mount Sinai. "My spikenard sent forth [2274] its fragrance" refers to the Community of Jari, who said: "All thatthe Lord hath spoken will we do, and obey" (Ex. xxiv, 7); by "the King" is meant the Most High King, as expounded. 'When the Holy One, blesed be He, was about to bring a flood on the world in order to destroy all flesh, He said to 'Noah; "It behoves thee to hide thyself, and not to be seen by the Destroyer lest he obtain dominion over thee and none wi be able to shield thee." Subsequently, when the sacrifices brought by Noah were offered up, a fragrance was diffused in the world; but not so sweet as when, later on, Isracl stood fat Mount Sinai. 'Then the world was truly filled with a fragrance, and thus the Destroyer was no more to be seen. Indeed, the Holy One, Blesed be He, was about to remove altogether the Destroyer from the world, when Tseec, after aya] Pquné (exopes) 25 the lapse of only a few days, commited a sin in making the Golden Calf; thus Scripture says: "And the children of sre! stripped themselves of their ornaments from Mount Horeh" (Ex, xxxit, 6), "their omaments" signifying the 'mysteries of the Divine Nawe with which the Holy One adorned them, but which were now removed from them, 'The Destroyer thus regained power aver the world, inflcting Frutishment over it, as before' R. Jose said: 'At the food, 'what was there for the Destroyer to do, seeing that it was the waters that prevailed ? The fact is that no. punishment is ever meted out to the world bur the Destroyer isin the midst of it all, bussing himself among the judgements executed, Likewise here, while the flood wrought havoc, the Destroyer 'went sbout in its midst and indeed "Flood" was his rame. 'The Holy One, blessed be He, thus admonished Noth to hide hitnself and not let himself be seen." FIVE SHEEELS HE MADE HOOKS (Cavin) FOR THE PILLARS. AR. Eleazar said: Why evi (it. Vas)? Because the pillars 'were inthe shape of the letter eau; the pillrs were of silver, bbut thes capitals were overiad with gold. For every Fae is of the side of Mercy, and these were all known on high by number; and itis because they belonged tothe side of Mercy that they are called acim (Vans); and all besides depended 'on them, Now each Vau (vau-shaped pillar) consisted of both gold and silver (6ymbolic of Rigour and Mercy), and they 'were called "pillars", for the reason that they stood outside and underneath the Body." Said R. Isaac: 'T was in doubt 'whether the work referred to in our verse wie sacred oF profare; for, indeed, there is ground for thinking that it speaks here of profane work from the oecurrence ofthe word "thousand", which in the analogous passage, "Thou, O Solomon, shalt have the thoussnd'" (SS, vit, 12), undaubt- edly speaks of mundane things' R. Eleazar said in reply: Not so. If these shekels were profane, no Vacim (vau-staped pillars) would haye been made of them, Further (inthe Song. of Songs), it only mentions 'no more, Whereas here itis written: "the thousand seven hundred

276tite ZOHAR IY (ea7o-ae7b
seventy and five". Now, what is profane has no share in the side of hotness, but belongs entirely to the "other sie", to that of impurity. Thereon is based the separation (adalah) which we have to make between the holy and the profane: Yet, for all that and despite their separateness, the holy contains a particle [2278] of the "left side". Thus, "Thou, (0 Solornon, shalt have the thousand, signifies che thousand days of unboliness, to wit, the days of Exile (galuth). A thousand days there ae of holiness and, correspondingly, a thousand days of the "other side". The Companions have thus in regard to thin remarked thatthe days of Exile alluded to area thousand years; and although Israel may' continue in exile Ionger than a thousand years, yee that will oly be an extension of those thousand years designated by the term "thousand days". Hence it has been declared thatthe terra 'Solomon (Shlama~possessor of peace), in the whole of the 'Song. of Songs, is vine, with the exeyption of this one which is profane, Now, "the thousand", in reference to the 'Tabernacle, alludes to things holy, all the works of the "Tabernacle hence of these sehalin "he made hhooks for the pillar, Observe that it has been laid down thatthe letter au, as we have stated elsewher Merey, and so wherever i indicates an exercise of Mercy. We read, or instance, "And the Lord (V/-YHVi1) caused to rain upon Sodom" (Gen, xix, 34), preceded by, "And the Lord (V=¥HVH) sai, LT hide from Abraharn«.. 2" (bd, tt, x7), indicat an exercise of Mercy and Rigour at ane and the same time. 'This explains why, in the account of the Flood, the name Elohim (God) is used theoughout, but never "and the Lord" (WVHVH)S "ici written, "While the king sat at his table; ta wit the blssol company of Upper Paradise, which receives plenitude of beaitudes by an undisclosed channel, and then distributes it into certain brooks; "My spikenard aent forth its Feagrance" isan slluson tothe hinder sea, which created the lower word after the pattern of the upper, xo that a sweet "The txt hee rept the asnge Sr Zoe, Gees, rmcosing: "We have ben taht ha he fem "co eye 327b-2284] P'quné (exopus) 277 'savour of the upper world was difused and a superna light radiated throughout. Observe that when the fragrance of that spikenaed is wafted on high, itis accompanied by an 'embrace of love, and the spikensed ascends to attach itself above; and all the sacred Chariis emit a fragrance that is 'woven into a crown for their adarment. 'Those siered (Chariots are called "maidens of song", alluded to in "upon Alamoth (widens) of song (Ps, xL¥,'1), 38 well 28 maidens without number". Of the same is writen: "Is there any number of his armies" (Job xxv, 3). Hooxs (ene-shaped tops) FoR Tun PiLLARS. 'The ea is symbolic of the male principe, Al tat exists and ascends With the dgsity of anointing on high is ofthe mae principle, whichis ypifid by the eau, the syabol of heaven, which is male; whereas all below ace called female. Hence all that proceed from the "Tet side" are of the side of the ferale; sn tin they who faye been appoitcl wo preside over sony 'and continuously intone chants, This is indicated in "apon the Alamoth (maidens) of song'. These come under the rmyatie symbolism ofthe letter Aé and they bring forth many hots aftr ther kind through the myatic symbolism of the Teter eau, the letter symbolic of the male principle upon whom falls the task of providing food for the female. Hence all shove eovim (eau) thet etalel made over the pillare chat represented the female principle. These spring from the mystery of the number thousand, which is a complete 'number, as well x seven hundred, alo a complete nuniber, nd, further, from the number Sve and from seventy, al 'of which represent together one mystery. 'Thus, out of that 'mystery, and that number, he male the een (eau); 20 al sve made with a deep symbole, and according to a cetin calculation.' [228a) ASD THE BRASS OF THE WAVING Was SEVENTY TALENTS, Said R, Judah: 'All this descends here below i the superna image, containing the mystery of Faith. 'To the same pattern did Nebuchadnezzar make the image that he erected.' R, Jose said> 'It was net the image he mate that x8 'THE ZOHAR IY [28a-2288 'was after the same pattern, but the image that he sae in his dream an image made of gold, of silver and bras. Nov iton Sand clay were nee worthy to enter into the work of the 'Tabernacle, bu ony these three metal. There isa recondite significance in the rad of metal, 'There were other materials that formed into tetrad, a the four fabrics consisting of blu, purple, scale, and fine line, othe four rows of stones (in the breastplate). R. Judah said: 'Some of them formed into threes, some into fours, some into eos, and again others wore ket single, Nevertheless, an Order proper consist of a cia! [2388] "The worl is divided between forty-five varieties of light, seven of wich are assigned to the seven abyses Each ight impinges on its Abyss, where there ia ¢ peat rolling of stones, and penetrates into and. pierces those 'tones 40 that water testes from then, 'The light impinges fon the four sides af the Abyss, and then each ight becomes entwined with the next and they join together and the waters, and all the seven lights overwhelm the seven Abysses, and hover over the darkness of the Abyoses so that the light and dariness intermingle. Then the waters rsh up ad dove and there fusion of ight and darkness aod 'raters, from Which emerge lights in which darkness isnot intermingled. The lights then impinge on each other, with the result that they split ito seventy-five channels of the Abyss along which waters course. Each channel roars with

4sound peculiar to itself 2 that there isa quivering ofall
the Abyss. At the sound of the raring each Abyss calle to its neighbour, saying: "Divide thy eaters". 'Thus Serip~ ture says: "Deep alleth unto deep a the voice of thy cate racts" (Ps. xis, 8). Underneath these there are the three hundred and sistyfive veins, some white some black, some red all of which intertwine and fuse into one colour. These 'eins are woven into seventeen nets, each of which selled

2net of veins, and descend to the nethermast pars ofthe
Alyso. Undemeath these there are ewe nets ofthe appearance of ron and another two nets of the appearance of bras. Over 17h teat hee et he pane om Zt, Gl ep cm neni Tr ae tes des" to "pet way" (aah 228b-2200) P'quoé (Exopus) 279 above them there are two thrones, one on the right and one on the left. All these nets join into one, and water ows fren these channels and enters the nets, As for the two thrones, 'one isthe throne ofthe black firmament and the other of the variegated firmament. When the nets ascend, they go by the vay of the throne of the black firmainent, and when they descend they go by the way of the throne of the variegated firmament, The throne of the black firmament is on the righ, tnd the throne of the variegated frmumnent is on the lee. When the nets ascend by the throne ofthe black firmament, the theone of the firmament of the lft lovers itself, and they descend by it, as the wo thrones balance one another. Thus ail the nets descend hy means of them and enter into the rethermost pars of the Abyss. Then one of the thrones 'ses above all the Abysses and the other throne Towers itself underneath all the Abysses, [2294] Between these to 'thrones whirl themselves. all the Abysses, and all those channels are fixed between these twe thrones. 'There ace 'seventy-fivechannels seven of which are higher than the rest, "hich, however, ae attached to them, and all of them. pass through the wheels of the two thrones on either side. Ther waters course upwards and downwarls. 'The downward coursing waters form caves in the Abysses and cleave them anunder, while the upward-coursing waters enter into the 'avers of the stones and continue rising unti they fill ehem, 'hich happens oncein seven years, So far the seven varieties of lights with their profound symbolism. "The "tase of waving", previously mentioned, repre sents the so-called "Brase-Mountaina", and the "sockets of brass" represent the gates through which entrance is made tw the King, Now of that brass were made al the ministering vveuels of the alta, They are, indeed, ministers to the altar, because when the souls of men come up on the altar itis they that execute: the service of the altar, and help it 0 perform its function, and hence the, ned "vessels 'of the altar", Al those 'pins of the 'Tabernacle' ate specified by name as vessels of ser 'Sanctuary. Hence they all stand as appointed chieftains and Chariot legions and heavenly spirits, each in its rank, 'They ato ie ZOMAR 1 [2290-2296 are, moreover, all numbered, their numbers being kept within certain Sacred Palaces. There ix an interaction of gold and. gold, silver and silver, brass and brass, The brass here below derives its power from the supesnal brass, and so with the reat, Resides, all those varieties are interfused with each other, the clasps of gold binding together the curtain, the clasps of bree binding the Tabernacle, all being ranged opposite cach other. Moreover, the clasps scitillated in the 'Taber~ inacle asthe stars scintillate in the firmament, the fifty golden clasps and the fifty brazen clasps in rows facing each other. 'Also, out ofthe supernal light there wos emitted a spark which penetrated within a dark speculum, that spark being a fusion ofall colours of light and called " (orgaman). "Then 'that "purple" impinged on that non-luminous light, eausing it to emit anather dull spark. The two were fused, and out of the fusion were formed the sacred robes in which Michael the High Priest was When thas attired in thete robes ff glory he enters to minister in the Sanetuary, but not cotherwite, just as we read of Moses that he "entered into the midit of the cloud, and went up into the mount" (Ex. 1, 18} We have learnt that Moses had firs to attire himself in the cloud as in a robe, and only then could he go up into the mount, not otherwise. So the High Priest could not center the Sanctuary unless robed in the priestly garments. [And it is because they are emanations of the supernal mys- teries, and are made after the supernal pattern, that they are called 'residual garments" (higde fia-s'rad) inasmuch a5 they were made of what has been left over of the supernal robes, of the residue of the ethereal celestial splendours, of the "blue" and "purple", the hues of the mystery of the Divine Name, called the Name Perfect, to wit, YHVH ELOHIM, a also of "scarlet red", thus comprising the colours red, blue, and purple. Only thus clad could he enter into the innermost without being thrust out. All was made swith a mystie significance, so tha all things should bear the supernal pattern, Hence its written:""The residual garments for ministering in the holy place" (Ibid. xexre, 41), for it is only when the supernal calotir reside in them that Seripture says of them, "the holy garments [2398] are they" (Lev. +2298] Pouné (sxopvs) 381 v1, 4.) OF Taal, also, Seripture say: hallowed portion, the frst-fuits of the increase" (Jer. 1,3), 'thus calling Israel holy, for the reason that in Israel are to be seen all shades of colour, as displayed by Press, Levites, and Israelites; and these are the colours which may be 'exhibited in the inner holy place. "Observe that man's soul does not ascend to appear before the Holy King unless she is fist worthy to be atired in the 'supernal raiment. Likewise, the soul does not descend into 'World until lad inthe garments ofthis world, Similary, the holy heavenly-angels, of whom it is written, "Who -makest thy angels ino winds and thy ministers into ami fire (Ps. c1v, 4), when they have to execute a message in this world do not come down to it before they clothe them- selves in the garments of this world, 'The attire thus has always tobe in harmony with the place visited; ard the soul, 'as wehaveaaid, can only ascend when cladin ethereal raiment. 'Adam in the Garden of Eden was attired in superal raiment, 'of celestial radiancy. As soon as he was driven front the Garden of Eden and had need of forms suited to this world, he Lord God", Scripture says, "made for Adim and for hae wife garments of skin (or), and clothed them" (Gen. mt, ai). Formerly they were garments of light ('7), twit, ofthe celestial light in which Adam ministered in the Garden of Eden. For, inasmuch as itis the resplendency of the celestat light that' ministers in the Garden of Eden, when frst 'man entered into the Garden, the Holy One, blesed be He, clothed inn first in the raiment of that light, Otherwite he 'could not have entered there. When driven out, however, he had need of other garments; henee "garments of skin". So here also "they made residual garments fo minister in the Iholy place", s0 as to enable the wearer to enter the Sanctuary. 'Nowy, it has been sleady taught that » man's good deeds done in this world draw from the éelestal resplendency of Tight a garment with which he may: be invested when in the next world he comes to appear before the Holy One, blessed bbe He, Apparelled in that raiment, he is in a state of bliss and feasts his eyes on the radiant efulgence: So Scripture 'says: "To behold the graciousness f the Lord, and to visit Ba THE 2OHAR IY [2296-2300 carly in his temple" (Ps. xxvit 4). Man's soul is thus attired in the raiments of both worlds, the lower and the upper, thereby achieving perfection, OF this Seriptare says: "Surely the righteous shall give thanks wota thy name's to wit, in this world—°The upright shall dwell in. thy" presence' (ibid, ext, 14); namely, in the other world," Awb ne wADE THE FPHOD OF GOLD. Sad R. Jose: The ephod and the breastplate were inseparable, and we have Ind down that in thie place are fined the twelve stones 'which bear the names ofthe twelve sons of lac, to which, in thei turn, corespend to the twelve supernal divisions! 'This econdite symbolism underlies the passage, "Whither the tribes went up, the tribes of the Lord, asa testimony nto Israel, to give thanks unto the name of the Lord" {@s. cxat, 4). The reierence here is to the twelve supernal tribes, they being the tribes of YH (the Lerd),a name that isa testimony to Tse" R. Hiya said: "The term "eibes" is repeated here fice: rst i allusion 10 the tibes here on arth, and secondly the supetnal Tribes, "A tenimany 0 fal" ears esoteric reference te the supreme Divine fame that is called testimony" of which Senipture saya, ud my testinnony that I shal wach then" id. xxx, 12). Now, these superaal welve holy tribes were symbolized by the twelve sacred stores. For the twelve tsibes below were the counterpart of thise on high, aml their names were all cengraven of those stones, s0 that they were carried by the Itigh Priest. When Jacob was on his way Wo Haran, Seriprure Jayy of him, "and he took some of the stones af the place, sd put them under hs head" (Gen, xxvii 11), 'These were the twelve sacred stones, which were made into one, as ve read later, "and this stone" (Ubi 23). AIl the twelve once were absorbed in the one supreme tered sone shat 'over dhe al, of wich iti thas written, "and this stone {2304] which Ihave set up for pillar, shllbe God's house" (bid). ence the High Priest Nad to put them on his heart

2a perpetual reminder of them, as Scripture says: "And
Aaron shall bea the mimes of the children af Isa. ypon

1The pert
of the eter the Tetegrammton +3308] F'qupé (Exous) 283 his heart. for a memorial before the Lord continually" (Ex. sv, 29). Inall this the number twelve is of recondite 'gniicane: there are twelve stonesof a supernal order inthe 'upper world, concealed in « profound and holy mystery. 'These form the essence of the 'Torah proceeding from small, still ice" as sai clsewhere, 'There is an order of another twee hidden in a lower world after the pavern af the former, but which proceed fiom a diferent vce, designated Sone, ax hited in the words "from thence, fo the Shepherd, the Stone of Israel" (16d, xt1x, 24) 'Ph also the inner significance of the vers: "And thither were all the locks gathered, and they ruled the stone . .-and put the stone again... in its place" (id. xt, 2) By the stone" haere is meant the Shekinah, called "tried stone", "the stone of eral", which Israel rll along and take with them into eaile, "and ten put the stone again in its place". And so, after the name ofthe Shekinah ll lirael are termed "stones" 'There are, morcover, stones and stones. 'There are stones Which form he foundation of a house, af which Seriprure says, "And the king commanded, and they quarried reat stones, ently stones olay the foundation ofthe house with hhewn stone (1 Kings v, 32); and thre are precious superal stones, to wi, those twelve stones. These are ranged in four order, of three each, toward the four directions ofthe werld. [Alter the sune pattern was the arcangerent ofthe adds jn the journey of the Israelites inthe wilderness, where the Iwielve tribes were formed into groups of three each on ech 'ofthe fur eardnal points. Observe that when the High Priest twas wearing the (elve stones fixed on the breastplate and the ephod, the Shekinah hovered over him, 'These twelve stones had engraved on them the names ofthe twelve tribes, tach stone bering the name of one of them. The leters were 'sunk, but when the stones shone they stood out and beeame Iuminovs, speling out what was required. Now, in all the rarmes of the tribes the lecers feth and eth were nat to be found, forthe reason thatthe ees were without sin (eT) * Said R. Hezekiah: "This is resonable as regards the het, bout not so in regard to the fet, since it the initial of tob

1Bao, "The wos of Cetin.

284Tite 20HAR 1 [2300
(ood); an, further, we ave learned thatthe letter teth seen in a dream is a good omen, since at the beginning of the "Torah itis written, "And the Lord saw the light that it was ood" (Geo. 1,4). Why, then, in that letice absent from the frames of the tribes ? R, Hiya said in reply: 'Ie is because these two letters adjin each other (in the alphabet), and, forther, the teh isa letter hidden and withdraven, as it is symbolic of the light that is above other lights, of the Tight af which it i written, "And the Lord saw the light that it as god", Hence itis the Hight of all the es toner, tnd it could not be engraven on any of them. And, aaj ie tere ets gate ees seca el clad Apartment which is symbolized by the lever teth, and 30, symbolizing a i docs the undisclosed, this letter could not fe made to be seen among therm. Observe that all those 'snes posssssed miraculous powers. 'Thus, when they tecame luminous, the face of the High Priest was likewise ilamined, and at the same time the luminous letters stood 'ut, 'The shining of the High Priest' face was a sign forall that the luminous leters were of a favourable significance; thereby it was known whether the High Priest was righteous R, Abba was a frequent visi Jim once: In regard to the Urim and to be putin the breastplate (Ex. xxvitt, 30) we have learned that they were called Urim (—lights) because their words fave a clear and direct answer to the questions directed to them; and 'Thummim (tamin-=perfect, complete) heeause their words were fulfilled to perfection.® Now, there seems to be something further to know in regard io this recondite subject" Said R. Simeon: 'Assuredly so Thus, the breast= plate and the ephod correspond to the Urimand Thumsnim, and these again to the phylactries (tefl) and the knot of the phylacteries." R. Simeon here cited the verse: "And thou shalt see my back, but my face shall net be seen" (Thi. sxxitt, 23), "That means', he said, 'that the Holy One, essed be He, made Moses see the knot ofthe phylacteres,* tut not the phylacteres themselves, "My face™

44B Yuma, 73. 16. Menor 95,
2300-2368] Fouve (exonts) phylactries that contain the sublime mystery of the Dirine Name, [2308] whereas "'my back" involves the mystery 'contained in the knot of the phylateries. Ae is well knwwn tothe Companions, the former denotes the shining speculum, the later the dull speculum, So correspondingly Urim signifies the words illuminated, whereas Thummimn points to the words in their fulfilment. The same mystieal correlation is found between "voice" and "speech": for voice illumines the speech to be uttered, whereas speech brings the word to completion, end the two are indssolubly fused one with cach other. 'The breastplate and the ephod', he conchided, "correspond tis respectively to the "face" and the "back", 'the two being one and inseparable Said R. Abba: 'IF that is s0, and if he who separates them is called "one who separateth between familia friends" (Prov. xvt, 28), how are we to explain the verse: "And it came to pass, when Abiathar, the son of Ahimelech, fled to David to Kelah, 'that he came down with an ephed io his hand" (1 Sam. xan, 6), where the ephod is mentioned without the breast plate ? R, Simeon replied: "The explanation assuredly isthat the neater a thing comes to the realm of the hidden and undisclosed, the les ip it made mention of. So, contrarivise, 'hat is nearer the realm of things reveated isto that degree 'ore often mentioned, whereby the undisclosed is all the 'more covered, as it were, On the ste principle, the Divine [Name Sublime, the essence of the hidden and tnreveaed, never uttered, name denoting the revealed being substiut for it, Thus the Name signifying the unrevealed is VHV-H, 'but that signifying the revealed ix ADNY (ADoNaY). The former isthe way the Divine Nem is written, the latter the 'way it is read, Thus it is throughout the Torah, which 'contains two sides: disclosed andan undisclosed. And these 'wo aspects are found in all things, both in this world and in the upper world. Simeon here adduced the verse: "Then said they unto him: Tell us, we pray thee, inasmuch as (basher) thow art the cause that this evil is upon us, what is thine ozcu- pation? . . 'Then the men feared Godt exceedingly « . 2" (Glonah 1, 8-10). "There is much', he sald, "to ponder over as

286'THE ZOnAR 1Y [2308
in text. For, indeed, the men put to him their question h deep wisdom. Thus they wished tc find out whether Jonah was of the seed of Joseph, atthe sight of whose cof the sea straightway divided itself and became dry land. So Serignure eayr: The tea enw and fed" (Pe ext, it saw him of whom itis writen, "and he fle fut" (Gen. xxxrn, 12), and at once "the Jordan tured backward' (Ps, bid). 'The men thus used the expression "in- asrmuch as" (basher, thereby pointing to Joseph, who used a sinilar expression when he-aid, "inasmuch as thou art his wife" (Gen. xxxts, 9}; they thus sud in eect of the seed of Joseph, pray thatthe sea may cease fom its raging." 'They further used the expression "to whom ?" (Fim), an allusion to Jacob, in connection with whom itis writen, "to whom belongest thou?" (bid, xxi, 17); they as much as said: "If thow art ofthe seed of Jacob who sent his message to Esau by holy angel messengers and jn that way was saved from the calamity that threatened him, then pray to the Master that He may send His angel to save us from this calamity that threatens us, and if not"—they further asked—"What is thine occupation ?" With what dost thou daly busy thyself? "and whence comest thou 7" shai Who were thy free "What thy country?" 'country deserving punishment 2 Thus all the questions ie eden ame memes Lam a Hebrew, that is, from the seed of Abraham the 'Hebrew who sunetfied the name of his master day by days and I fear the Lord, the God of heaven", ete. 'They put 'thei questions, cloaking thei eal meaning, but he answered them without diaguise. Scripture then, continues? "Then were the men exceedingly afraid." It was the Divine Name they feard that made them fear; for they all were avate of the miracles and mighty decd that the Holy One, blesed be He, wrought on the sea, He further told them that he Red from the presence ofthe Holy One, blessed he He, and they thus asked him: "What is this that thou hast done?" that is, Why hast thou transgressed. thy Master's command? [Note that all these men, after they saw the miracles and mighty deeds that the Holy One, blessed be He, wrought agob-251a] Prauoé (exonus) 287 for Jonah on the sea, became proselytes. For they all aw Jonah fall into the sea, [2316] and the fish come up and 'swallow him; and then, when the sime great fab emerged 'on the surface in the presence of them all and vomited him. fn dy fand, they came up 19 him and declared themselves proselytes. This is borne out by the words of Jonah, saying: "Phey that regard lying. vanities wil forsake their own rmerey" (Jonah 1, 9), Observe, further, that they all became righteous proselytes and rose to be sages of the Law of the highest rank. For the Holy One, blessed be He, found delight in them, as in all those who come near to Him and sanctify His Name openly for when His disclosed Name is sanctified, "is undisclosed Name ascends This 'Throne of Glery. 50 Scripture says, "but I will be hallowed among the children of Israel" (Lev. xx, 33)" ANp THEY ROUND THE BREASTPLATE BY THE RINGS 'THEREOF UNTO THE WINGS OF THE BPHOD WITH A 'THREAD OF BLUE. Why blue? Because itis an all-niting colour, and thus is symbolic of the supernal mystery. "A 'golden bell and a pomegranate . - and the sound thereof shall be heard when he goeth in unto the holy place before the Lord" (Ex. xxvist, 44-35] it was necessary for the sound to be heard so that blessings might rest on the world by reason of the blessing pronounced by the priest on ll. The "pomegranate" is a symbol of plenty, on account of its multitude of seeds, AND HE MADE THE ROME OF THE EFHOD OF WovEN WORK, ALL OF BLUE, The significance of the blue colour consits in its being a reflection of the light of the Divine "'Theene, a light which is one with the white light. Sid R. Simeon: 'All the priestly robes. were emblematic of the 'supernal mystery, having been made after the celestial pattern, Ik may here be asked? Seeing that Michael vas the 'High Priest and belonged to the "right side", why is Gabriel teferred to as "the man clothed in linen" (Dan. a1, 7), seeing that sich robes could unly be worry the igh Priest Bur the truth is that the "left" ie always embraced within

288'run gonAR IV eres
the "right, and hence Gabriel (although of the left) was clothed in these robes. Furthermore, Gabriel i the messenger for this world, hence he had to put on the garments of this 'world. 'The same has already been explained in regard to the garments, but in descending below assures lowly garments 'Observe that the "robe of the epl jephud when he put in on. Tt written: 'me behind and before, and laid thy hand upon me" (Ps. 'roux, 4) Observe that atthe creation of Adam the Holy 'One, biesied be He, made him male and female together, female behind and' male before. 'Then He sawed. them asunder and tricked out the woman and brought her to Adar; and when they were thus brought face t0 face, lave 'vas multiplied in the world and they brought forth ofspring a thing that was not yet before. Tut when Adam and his Wife sinned and the serpent had intercourse with Eve and injected into her his venom, she bore Cain, whose image was in pare desived from on high and in part from the venom of the uncleen and low side, Hence it was the Serpent who Drouglit death into the world, in that it wes his side that was the cause of it, Its the way of the serpent to lie in wait to slay, and thus the one that sprang from him followed the 'Scripture says: "And it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him" (Gen. 1v, 8). We find it written the Anciest Books that in the act of slaying Abel, Cain bit him repeatedly [2318] after the manner of the serpent, until hhe caused his soul to quit him. Abel was thus slain and his body' resolved into its elements. Had not Cain been in part the offepring of the unclean side he would not have behaved.

40toward his brother, Adam, therefore, having seen "Abel
stain and Cain banished, said to himself: "Why henceforth should I bear children ?" He then separated himself from, his wife for a hundred and thirty years, during which period lunclean female spinits conceived from him and bore 5 and demons, so-called "plagues of the children of men' (@ Sam, vu 14). After that, Adam hecarre jealous, rejoined Se Bruhn, 2h 2318) Piquné (exoous) 289 his wife and begat Seth as we read, "and [he] begat a son in his own likeness, after his image; and called his name Seth" (Gen, ¥, 3); emphatically "in his own i his image", which did not happen before, that is, with the 'offspring born before that time. For previousy intercourse with: Adam was-of another kind, but now the Holy One, blessed be He, brought Eve all beautifed into the pretence 'of Adam and they joined together fice to face, Hence itis written, "this one shall be called woman" (Id. tt, 23), © Wit, this one and not any other, Observe that the ephod and breastplate were "behind and before", and so the Priest, when clothed in them, resembled the supermal pattern. AS has already been said, when his face was illumined and the eaters stood out brightly, then a message was thereby' con= 'veyed to him. For this reason the breastplate and the ephod ete ted together; and although they had dstinetFunetios, they had the same symbolisn and were therefore united by 'the four rings tat held them together, back and feont. They thus symbolize the Chariots which aze united from below

10those above, and the whole symbolizes the Ofanim and
Hyoth (Wheels and Sacred. Beasts). It has already been explained that the verse, "In the beginning Ged created the heaven and the earth", means that the lower world was reat afier the pattera of the upper. Now, the Tabernacle below: was likewise made after the pattern of the supernal 'Tabernacle in all its details. For the 'Tabernacle in all its \works embraced all the works and achievements of the upper world and the lower, whereby the Shekinah was made to abide in the word, both in the higher spheres snd the lower. Similarly, the Lower Paradise is made after the pattern of the Upper Paradise, and the latter contains all the varieties of forms and images to be found in the former. Hence the \work of the Tabernacle, and that of heaven and earth, come under one and the same mystery. It is writen: "Lift up 'your eyen on high, and eee: who hath ereated these He that bringeth out their hosts by number... Not one faileth" (isa, xt, 26). Are we to imagine from this tha by lifting his yes upwards a man can know and see what is nt permitted to know and see? No, 'The true meaning of the passage is

390Hk 20HAR IY eyrb-a3ze
tat whoever desires to reflect on and to obtain a knowledge ofthe works ofthe Holy One, blesed be He, et him it hes tyes upseards and gaze on the myriads of the hosts and legions af exitences thet, each diferent fom the other, each mightier than the other. 'Then ill he, while gazing, ask, "Whoereatedthese?" Indeed, as has already been expounded "Who erated these? amounts to saying that the 'whole of eration springs from a region that remains an everlasting "Who?" (Mi?) in that it remain undisclosed, "Te that brigeth out thie host by number for inasthuch

8that region i undisclosed i brings forth everything by
teans ofthe sound that issues from the teumpet, the sound that constitutes the "number" ofall the celestial hosts and ind from theace also pro= ces the mystery of sublime faith through all the supernal rade after grade downwards, patios of enh allusion to the that he i strong in power alluding to the "left side", "no one fail allusion 16 the forces emanating from the ewo sides, (2320), 'According to an alternative interpretation, the verse, *Lift 'up your eyes on high, and see: who hath crested these ?" allusion to the erection and completion of the . For whoever then looked at the Tabernacle 'saw in it an epitome of the upper world and the lower; for all the works ofthe universe were contained in the equipment ff the Tabernacle. 'Thus whoever gazed with attention. at the clasps ofthe 'Tabernacle saw in their gleam the radiance of the stars, inaimuch as they were disposed inthe same way asthe stars in heaven." R. Simeon discoursed on the verses: "Hallelujah, Praise ye the Lord from the heaven ... Praise him, ye heavens of heavens... Praise the Lard from the earth." (Ps exLvms, 1-8), "This peat', he said, 'was indited by David in honour 'of the mystery of the Divine Name, which is the supreme object of praises. 'There are 60 allembracing songs of praise? this ene, and the one contained in the last psalm, asad] F'quné (xopus) 2a commencing: "Hallelujah. Praise God in his. sanctuary" (tid: 1. 1-6). The latter psalm, however, contains a tenfold praise, alluding to ten musical instruments, but this one isa sevenfold hymn. The two, nevertheless, dvell on one and 'the same mystery, that of the Divine Name. This one begins, "Praise ye the Lord from the heaven", inasmuch a5 the heaven yas the starting-point of the six directions which 'expanded downwards from it, 'Ths isthe limit within which 'tis permitted to man to investigate. So Seripture says: "For 'ask now of the days past, which were before thee, since the 'day that God ereated man upon the earth, and from the one 'end of heaven unto the other" (Deut, 1%, 32), that is, so far art thou permitted to ask and investigate; but beyond ic is ep eeeiedos aqui Merten efiee Wasa and undisclosed. Hence, "praise ye the Lord fiom the heaven, 'praise him in the heights", these constituting the two di tions, right and left, whence there was an expanding of all the others downwards in the mystery of the grades, tll the development was complete. "Praise ve him, all his angels": these are the two supports on which the Body rests, These fare here indicated by the term "angele because, as the legs are, a8 it were, the messengers of maa, moving about from place to place, 20 are the angels the messengers moving, from place to place in the service of their Master, executing His message. "Praise ye him, all his hosts," isan allusion to the region whence emanate all the supemal sacred hosts who are marked with the holy sign of the covenant. "Praise ye him, son and moon, praise ye him, all ye tars of light 0 Wit all the heavenly luminaries, stars and corstellations. Now the Psalmist retums to the height of heights, the place by. Which all it held fast, saying: "Praise him, ye heavens of heavens"; then again he turns to the earth, saying, "Praise the Lord from the earth", ete, Observe thatthe stars of the lower world exist by the energy they attract to themselves {fram the supernal mystery, since the whol of existence ix based on the superna archetype, s sid ehewhere, Hence all the supernal stars and constellations are entrusted with 'the guidance of the world beneath them; and from thence there evoive a series of grades upon grads reaching out to

292THE FOHAR TY [eysa-232
the lower stars, All these have no power oftheir own what ever but are under the power of the supernal world. Hence the words of Scripture' "Lat now the astrologers, the star gazes. stand up and save thee" (sa. xLV, 13) indicating {hat the lower word ie under the jurndiction ofthe supernal world" 'Anp THEY MADE THE TUNICS OF FINE LINEN (thes) AND THE MITAE OF FINE LINEN (chet, ETC. [Jose in exposition ofthis, ted the verse: "Andi shall come to pass in the end of days, that the mountain of the Lords hause shall be established on the tp of the moun- tains, et. (Isa 1, 2). "That means' he sad, "that "in the 'end of days", when the Holy One, blessed be He, wi the daughter of Jacob and raise her from the dust, when, farther, the sun will be joined to the moon, then "the mountain of the Lord's house shall be established, to Upper Jerusalem, which willbe illumined by the radiation of the supernal light, whick will then shine with sevenfold sffulgence. So Seripture says: "Moreover, the light of the toot shall be asthe light af the sun, and the light of the sun shall be sevenfold, s the ight of the seven days", et. (Gi. 20, 26). "On the top ofthe mountains" (2321 sgaic fies the High Priest, who isthe head ofall and symbolizes the "right side ip he who continuously beauties the House, and by his benediction gives ita glad aspect. That House will thus be established and adorned by means of 'those robes madeafter the sypernal pater, The Howe being 'itblished by the "top of the mountains, that is, by the High Pret, will ear elf lf and merge ite exinence in 'the supernal realm, so thatthe world wil be filed with an cfulgence radiating from the ight supernal; and so Scripture continues, "and (it) shall be exalted above the hill", to Wit, above all the celestl hosts and legions, "and all nations shall flow into i", Observe this. When the priest here below spreads out his hand [to bless the people), a celestial light frst emerges, then all the lamas are ther fights radiating into cach other and fusing athe until the face f the Community of Tae) 3528) Pquné (Exoous) 393 All this comes to pass through the agency of the primordial light, which is the "High Priest". And the activity of the priest here below awakens a corresponding activity in the Priest on high. 'Thus "the mountain of the Lord's house 'shall be established on the top of the mountains... and all the nations shall low unta it". For, whereas now all the 'other nations have Chieftansin heaven to rule ther, a that time the Holy One, blesed be He, will remove those Chief- tins and depose them from their sovereignty, as we read, "the Lord will punish the host of the high heaven on high" (ibid, xx1v, 21). And when all these are removed the Holy 'One alone, blessed be He, shall be acknowledged mighty, as Setipure says: "And the Loud alone shall be exatted in that day" (Ibid. 1, 11). And so the former passage continues: "And many peoples shall go and say: Come and let us go up to the mountain of the Lord, to the House of the God 'of Jacob" (Ibid. 3). All this will come to pass when the High Priest, the "top of the mountains", shall llumine her, by the mystery of the number six (shes), signifying the six directions of the world" R. Eleasar and R. Issac and R. Judah wore once walking together on the road. Said R. Eleszar: It is time we drew

10ourselves the company ofthe Shekinah; this will enly be
if She hears from us words of the 'Torah.' R. Judah then remarked: 'Let the ch R. Eleazar then began to "Lam semall and despised, yet have not forgotten thy precepts" (Ps. extx, 141). "King David', hhe ssid, 'sometimes extols himself, saying, for instance, "and {Hle] whose mercy to his ancinted, to David and 10 his seed, for evermore" (Ibid. xvit, 51); oF, "The saying 'of David, the son of Jesse, and the saying of the man raised 'on high, the anointed of the God of Jacob" (2 Sam. xxtt, 1)y and at other times he absses himself, saying, "for Tam poor and needy" (Ps. txxxv1, 1), on, as here: "Tam small and despised." Now he also stid of himself: "The stone 'which the builders rejected is become the chief corner-stone'" (ibid, cxvtn, 22). The truth is that when he found himself in peice and triumphant over his enemies, he extolled him= self; but when he found himself oppressed and harassed

94THE ZoHAR Iv [bane
by his enemies, he abased himself und called himself the poorest and the least of men, For at one time he would prevail over his enemies, and then he would again feel their reamire; but forall dat he would always obtain dorninion tver them, and they were never able to discomt him. Despite that, King David always humbled himself before the Holy One, blessed he He: for whoever abases himself before Him, He exalts above all other men. The Holy One, blessed be He, thus found David acceptable in this world and in the world to come—in this world, ax it says, "For Tipill defend thin city to ave i for mine own sake, and for amy servant David's sake (Joa, XxX¥1, 38); and in the Future world, as it says, "and [they] shall seek the Lord their God, tnd David their king: and ahall come trembling unto the [Lord and to his goodness in the end of d David, indeed, was king in this world and time to come: hence "the stone the builders rejected is ecome the chief comerstons™ For, when the sun tarne stay his face from the moon, and does not shine upon her, the has no light whatever and. so. does not ahine, but is poverty-stricken and datk on all si fume towards her and radiates his her face is illumined and she adorns herself for him as a 'woman for a man, She thus is then invested (2334) with lominion of the world. So David adored himself after this very manner. Now he would appear peor and dejected, laut then again he would be revelling in riches, Hence David's declaration, "1am small and despised, yet have 1 tot forgotten thy precepts," It behoves, indoed, every man to follow this example and to humble himself in every respect s0 a5 to become a vessel in which the Holy One, blessed be He, may find delight. This lesson has also"been 'expounded in connection with the phrase, "with him also that is of a contrite ard humble spirit' (Ist u¥m, 13) R. Eleazar ther continued: "Its written, "And he brought 'ne thither, and behold there was @ man, whose appearance vras like the appearance of brass with @ line of flax in his and, and a measuring seed; and he stood in the gate" (Ezek. xt, 3). Ezekiel saw in this prophetical vision a "man", 2334] Proune (exonus) 295 bbut not a man clothed in linen" (Dan. x, §), For itis enly 'when the angel is on an eerand of severity that he is called "a man clothed in linen", Otherwise, he assumes various suises, appears in various attire conformably to the message hae bears at the time being. Now; in the present vision 'his appearance was like the appearance of brass", that i he vvas clothed in the raiment formet of the "mountains of brass", and the "measuring reed" that he had in his hend syas not the "Obscure Limp" of the hidden and treasured up light, but it was formed out of a solidified part, av i 'were, of the residue of light lef by the "Obscure Lamp", 'what time that light mounted up tothe heights and became ezigraven within the scintillating and undisclosed brightness. 'The "measuring reed", therefore, is used for measuring the dimensions ofthe lower sphere.* Now, there sa "meaaur- eed" anda "measuring line". All the measurements 'of Ezekiel were by the measuring red, whereas in the work fof the Tabertacle all was ineasured by the measuring fe. 'This is also used for the measuring of the dimensions of thi world after the patter ofthe "cord" (employed in Ezekiel's 'Temple), inasmuch as inthe process ofits extension a knot 'was formed at every cubit length, which length became the standard measure for the purpose, called ammiah (cutt). 'That "'measuring fine" thus bears the name of "cubit' 'and that explains the wording, "The length of each curtain wwas-eight and twenty by the cubit (ba-amah), and the breadth ofeach curtain four by the cub" (Ex. 22%, 9), the singular," eubit", pointing to the fet that it was the cubit 'which measured on every side. Now this was a projection froma the Supernal Lamp, the lower measurement being the 'counterpart of the higher. The miniature lower measure~ iment embrace a thousand and five hundred facets, each facet expanding into twelve thousand cubits. 'Thus one abit moved slong, growing into a "measuring fine", each obit in its turn boing newly reveled; and soit reslted in a Jength of eight-and-twenty "by the cubit" and a breadth of four "by the cubit'. Hence the ane cubit covered thiny- 'ovo spaces, symbolic of the thirty-iwo "Paths of Wisdom

396THE ZOHAK tY [2330-2336
that emanate from the superal regions, Now the length (of the curtains) was formed into four sections of seven 'cubits each, the number seven expressing here the central tystial ideas similarly the thirty-two Paths are embraced within the seven, in their mystical symbolism of the Divine 'Name. So far in regard fo this measurement, which was of Aigher degree of holiness; for, indeed, there was another measured substance that was designed to be a covering to this, the external comprising the number thirtyfours whilst the internal was of the number thirty-two (2330), andy 'moreover, being of higher degree of flines, it contained the sacred colours enumerated in the passage, "of fine swined linen, and blue, and purple, and scarlet" (Ibid 8), 'The same lesson is indicated in the words, "T went down into the garden of nus" (SS. vi, 11), For, an the mut has a 'hell surrounding and protecting the kernel inside, 80 itis 'vith everything sacred: the sacred princiole occupies the interior, whist the "ether side" encieles ion the exterior. 'This is the inward meaning of "the wicked doth surround the righteous" (Habakkuk 1, 4). 'The same is indicated in 'the very name EGVZ (nut) Observe thatthe exterior, the more itis enlarwed the more worthless it becomes. As a snemonie we have the sarifices of the Feast of Tabernacles, the number of which goes on diminishing with the increase 'of days, We thus find the same here. Of the inner curtain 'it is written: "And thou shalt make the tabernacle with fen curtains" (Ex, 2301, 1); whereas for the outer ones the umber was "eleven curtains" (Ibid. 7). Furthermore, of the outer curtains it says "The length of ech curtain shall te thirty cubits, and the breadth ofeach eurtan four cubits" (Ubi 8), the two numbers arnounting together to thirty-four,

4number symbolic ofthe lowest depth of poverty:# wilereas
the corresponding number in the ten curtaits was thirty-two,

4smaller mumber, but symbolizing the sublime mystery
'of the Faith, oF the Divine Name. 'The lower is thus the "the muri sue of EGPY (v4-3%6¢7)=10. Silay, HT (60) (98175 and THD (he mod) (642). * Since 38s the nui Value of Dal, 30) sein the Invest etme pert 2338] erga eset) ae higher, and the higher the lower. The former constitutes the fetiog, the her the exterior. Now the same "measurng- Hine went on expanding and this measured the boards, concerning. which it i written: "And he made the bourds for the tabernacle of acacia-wood, standing up" (bid, 'xxx, 29), These symbolized the Seraphim, as indicated by the description "standing up", which ie paralleled in eraphimm were standing up!" (Iss. v, 2). Now, here itis "Ten cubits shall be the length of a board" (Ex, xv, 16), and not "ten by the cub "This is beeause the boards represented the three triads with a single one hovering Jhigh above them. 'The number cleven and a half has recondite significance in. that the boards symbolized a stciving upwards, but not yet reaching to the deyree of the Ophanim.? the half being expressive of incompleteness. This 'concerns the mystery of the Holy Chariot, for the twenty boards divide themselves into ten on this side and ten on the other, denwting a reaching ove 10 the height of the 'sublime Seraphim. 'Then there is a further ascent in the holy region, denoted by the "middle bar" (Hid. xxvt, 28). 'There is also an inward significance in the twenty busrds in that they embrace the number 230! The value of ech prescribed measure has here its proper meaning, The curtains of the Tabemacle mentioned. before stand for sublime mysteries, namely, the mystery of heaven, regarding. which Scripture says: "Who stretchest out the heavens ike a cuirtdin' (Ps. civ, 2). Now, of the two sets of curtains, che fone expresses one aspect of the mystery whilst the other expresses another aspect of the same mystery. 'The whole is designed to teach us Wisdom in all its aspects and all its 'manifestations; and s0 that man muy discern between good and evil, betwown what Wisdom tcheswod what it reject 'The mystery of the basic measurement, as elsewhere laid ya, the 6: Seti consid of erp of 3 ech with the Seta; Kabi? (Conn) abwe the. #7 the ar of to (he lens of Soh tend) a] ie bre), Tak Wher An ange order sone bees i, Taye the lent of each on of gh: ash aa) 35 The Na trex the bre "he numiea

298THE ZOHAR IY (asxb-240
down, embraces various objects. 'The Ark in its dimensions falls within the tame teeondite principle, in expect of what it received and what it possesses of its own, [2344] We thos read= "two cubite anda half was the length of ie" (Ex. dxxvit, 1), 'The one eubit on either side tells us about the 'Ark being the recipient from this side and from that side; whilst the half cubit in the centre represents what it had jomessed of ies own; and the same is indiested by the cubit snd half of its breasth and a cubie and a balf ofits height: 'ach cubit speaks of what accrued to it, and each half 'of what is possessed already, For there must needs be something for something else to rest on, and hence the 'existing half in every account. There is a forther recondite significance in that the Ark was inlaid with gold inside and 'outside 20 a8 to have its dimensions formed after the arche- 'ypal plan. 'The table was similarly measured by this arche- typal scale. 'The dimensions of the Ark, however, were not used eluewhere, for reasons revealed to the wise. Similarly, all the other works of the Tabernacle were measured by the same eubit, with the exception af the breastplate, whieh was measured by the span. Now observe this, The tunic embraced the mystery of the "six" (des)! in that it-sym= holized the vesture designed for the setting right and investiture of all that comes within the ditections of the world), So. fir the recondite significance of the "measuring-line". In the vision of Ezekiel, however, we find instead the "messuring-reed", for the feason that the House which he beheld was destined ro remain forever in its place with the same walls, the same lines, the same en- frances, the same doors, every part in accordance with prescribed measure. But in regard to the time to come, Scripture says: "And the side-chambers were broader as they wound higher and higher" (Bzek. xLt, 7). For im= mediately the building will be begun that "measuring-reed" will mount higher and higherin the length and in the breadth, so that the House will be extended on all sides, and no align influence shall ever light on it, For at that time "Las the st divection of the world. The hamepbone shal ines (of which the vane wen made) and les. 2340-2348] Pqupé (exoous) 299 Severity will no more be found in the world; hence every= thing will remain firmly and immovably established, as Scripture says, "and [they wil] be disquieted no more; neither shall the children of wickedness affict them any etc. (2 Sam. vit, 10). And observe that all these measurements prescribed for this world had for thie object the establisiment of this world after the pattern of the upper world, 30 that the two should be kait together into fone mystery. At the destined tine, when the Holy. One, blessed be He, will bestir Himsef to renew the world, all the world wil be found to express one mystery, andthe 'lory of the Almighty will then be over all, n Fulfilment of the verse, "In that day shall the Lord be one, and his name fone" (Zech. x1, 9): RR. Judah followed with « discnurse on the verse: "The counsel (fad) of the Lord is with them that fear him; and his covenant to make them know it" (Ps. xxv, 14). "The counsel" (af),"" he suid, 'alludes to the sublime mystical Inowledge which remains hidden and. undisclosed save for those that fear the Lord continuously and thus prove themselves worthy of these secrets and able to keep them. 'Observe that the world has been made and established by Aan engraving of forty-two lewers, all of which are the aéorn- 'ment of the Divine Name. 'These letters combined and 'soared aloft and dived downwards, forming themselves into crowns in the four directions of the world, so that it right endure. 'They then went forth and created the upper 'world and the lower, the world of unfieation and the world of division. In the latter they are called "mountains of separation" (Pather) (SS. 1,17), which are watered hen the south side begins to come neer (2344) them. 'The water flows with superaal eocrgy and wih cesta joy, Whibt the 'Thought mounts up with exulting joy out of che most 'nied One te oes ut a i spark: te so then

1contact with cach other, a8 explained elsehwere.*
"These forty-two lters thus cocaine the superal mystical principle; by them were created the upper and the wer "Sd in he Resour posal Habre ce, ha ext, 20, eo Tie roman t¥ fer 'words, and they indeed constitute the basis and rexndite gnifleshce ofall the worlds 'Thus is explained the verse, "The aceret of the Lord is to them that fear him; and his covenant to make them know i, the fist part alluding to the undisslosed engraven liters, whereas the latter speaks of the revealed, Now, it isnt: "And thou shalt put in dhe breasiplate of judgement the Uri and the Thumm" (Ex. xxvit, 30). The term "Urim (it igh, illumination) Signies the: luminous speculum, which consisted of the fengruvure of the Divine Name' composed of forty-two leters by which the world as erated; whereas the Thum- mim consisted of the non-liminous speculum made of the Divine Name as manifested in the vwenty-two letters. The combination of the to i thi called Uri and 'Thumeimn- 'Observe that by the power af these sunken letters were the other leuers, namely, the ried letters forming the names of the tribes, now illumined, now darkened. The leters of the Divine Name embrace the mystery of the Torah, and all the worlds ae a projection of the mystery of those letters. 'The Torah begins with a ick followed by an Aleph! 'ating thereby that the world was ereated by the power of these lewers, the Beth symbolizing. the female principle and the Aleph the male principle, and both engendering, as ie were, the group of the twenty-two letters. Thus we ready "In the beginning God ereated the eth heaven andthe (th), carts" (Gen. 1, 1), where the parle eth (consisting of Ale and Tau) is & summary of the twenty-two leters by which the earth is nourshed.* Nov, the same letters were the instruments used in the building of the Tabernacle, his work wae caried out by Denalel forthe reason that, at his very name (Bege-B-=in the shadow of Gd) implies he hada knowledge ofthe various permutations of the letter, by the power of which-heaven and earth were created, Wittout such knowledge Bealetcould not have accomplished the work of the Tabernacle; for, inasmuch as the eeestial 'Tabernacle was made inal ts parts by the rystcal power of those letter, the lower Tabernacle could only be prepared " Allcon to erhith Barn ai inthe hinting Cd eee), +, toh Cee, agyb-agsq) P'quné (exoous) gor bby the power ofthe same letters. Bezalel was skilled in the various permutations of the Divine Name, and for cach several part he employed the appropriate permutation of 'the letters. But when it came to the rearing up of the Taber- sacle i was beyond his power, forthe reason that the dispo- sition of those letter-groups was entrusted to Moses alone, and hence (3350) it was by Moses thatthe Tabernacle was 'ereced. So Scripture says: "And Moses reared up... .and (he) aid... and put in." (EX. xt, 18)—Moses, but not Bezalel?" R. Isa then followed with a discourse on the verses + "O Lord, in thy strength the king rejoiceth; and in thy 'salvation how greatly doth hcexule! Thou hast given bisa his hean's desire . he asked life of thee, thou gavest ito 'him, even length of days forever and ever" (Ps. 3%, 2-5). He said: "David intended in this psalm to sing the praises 'of the Community of Isracf by pointing out that the Holy 'One, blessed be He, is gladened by means of the Torah, 'which i called "strength", ati i written, "The Lord wil give strength unto the people" (Ibid. xxt, 1). The "king" inthis verse refers to the Haly One, blessed be Mey and the salvation mentioned is that of the Right. The vene cone tines: "He asked life of thee, thou gavest it to hin, even Jength of days for ever and ever". From here we les that 'King David was not endovted with any life-duration at all 'of his own, but it was Adam who made hima gift of a portion 'of his life, consisting of seventy: years. He thus stained length of life, both in this world and in the world to come. "His ploy is great, because the Holy One, blessed be He, the greater of "the two great lights" (Gen: 1,16), but only "ehrough thy salvation". 'The Psalm contioues: "Far thou. -makest him most blessed (lt. blessings) for ever; thou makest him glad swith joy in thy presence" (id. xt, 7), because He is the blessing of the whole world, the source of all bleasing: similarly, it was suid to Abram, "and be thou a Dlesing" (Gen. xit, 2): "Thou wile make him glad with joy" this refers to the time when the Holy One, blessed be 'He, will raise the Communty of Israel from the dust and "Yale Hadash, 3; Zhse, Ge, 55 jen crue zoman ty fa3se-235b renew Her with the renewal af the moon i. joy; "in thy 'presence 2 wit, to abide joyfully in 'Thy presence, in the Perfection which Ste ill achieve in that tie. Foe when the Sanctuary was destroyed iewas emptied ofa its fulness, ns we rend: "She that hath borne seven langusheth" 0,9); so, "Tahal be fled with her that slid waste (Bhek, ayn 3) "Obsere that when Mosts was about to ear up the Tubercle, ie fst uceayedl eh eeverel por ase i fad been made property, and only then did he rae iv the several parts were one by ene Brought to him, this being the reconite des ofthe vere, "the virgins her companions in her tain being brought unto thee" (Ps. x.y, 15). So Scripture aayes AND THEY BROUGHT THLE TABERNACLE unto Moses. 'They brought it to Moses as the time had come fer hie cpousels; just as the bride ik fst Imought to the bridegroom and then he enters unto heey so first they "brought the Tabernacle unto. Moses" and then he entered int the tent ofmeeting. Indeed iis writen: 'Arc Mosts Was NOT ABLE TO ENTER INTO THE TENT for the reason that She was then araying herself in Her finery #8 a woman tres and Bedecks herelf to recive er hshand; and at sich a moment itis unseemly for the hushand to enter unto er, 'Ths Moses was not able t9 enter into the tent of meeting", and they had to bring "he Tabernacle unto Moses. [2358] Observe that through tut all the works about the 'Tatermace the Galour of blue was to play apart, as that colour summarized in its ame tment the recone significance of al the colour. Seripture thus sys: AND THEY MADETHE PLATE OF THE HOLY CROWN OF FORE GOLD. AND THEY TIED UNTO IT A "The. Tabernacle, fn itn rocondive significa, reflected the supersal mysteries comprised within the Divine Name ADNY. 'The same significance in rected by the Ar, of "Behold, the ark of the covenant ofthe

1pevim, Thre athe poi an i he
_agsh-aybe) P'qune (xovs) 393 'Lord (ADN) ofall the ears" (Jos. mt, 11), the term ADN being identical with the Divine Name ADNY. 'The name ADNY corresponds t0 the most sublime Divine Name YHVH, the Aleph of the one containing the same recondlite meaning 28 the Yod of the other, the Daleth of the one 'corresponding to the 1é of the other, and so with the Nun and Vau, the Nun being emblematic of the male principle and the Vau of the female principle, but the two forming

4corsples ntl; toe ac, Yo, with the Vad of the ene ane
the Hé of the other. 'The several letters of the two Names, 'noreover, imply exch other, complement cach other, and together enfold one mystery, Nov, the lover and earthly 'Tabernacle was the counterpart of the upper 'Tabernacle, 'whilst the later in its turn is the eountergart of a higher 'Tabernacl, the most high of all, All of them, hoseever, are implied within each ether and form one complete whole, a5 itsays: "that the tabernaclemay be one whole" (Ex. x8¥1, 6). 'The Tabernacle was epeced by Moses, he alone. being Allowed to raise it up, a8 caly a husband may rsise up his wife, With the erection ofthe lower 'Tabemacle there was 'rected another Tabernacle on high. 'Tis is indicated in the 'Words "the tabernacle was reared up (huhom)" (Es. Xt, 17), reared up, that s, by the hand of no man, but as out of the supernal undisclosed mystery in response to the mystical force indwelling in Moses that it might be peefected with him, Its written above: "And all the wie men tha wrought [236a] all the work of the sanctuary came", ec. (bid. xxx, 4), The "wise men that wrought" embrace the "right", the "Nef, and all the other sides constituting the ways and paths tht lead into the set and fill i. Thee wrought the Supernal 'Tabernacle and perfected it. Likewise, the lower 'Tabernacle was wrought by Heealel and Otoliab, the one of the sigh, the other of the let, followed hy "every wise- Incarted san, all afer the supécnal pattern, On the day the 'Tabernacle was reared up death was removed from the world, that in, it was deprived of its dominion over the 'world. For, indeed, the entice extinction of the evil impulae will not come to pass until the coming of King Messiah, 'when the Holy One, blessed be He, wil rejoice in His work

394'THE ZOMAR IY [2362
fand "he will swallow up death for ever" (Isa. xxv, 8). Yer when the Tabemacle was reared up by the hand of Moses the power of the evil impulse was subdued ao that it could 'not exercise dominion. At that time the power of Samad, the Wwielder of the fury of the "left side", was removed from the evil serpent, so that the fatter was not able to dominate the world or attach himself 10 man and lead him astray." R. Judah said: 'It is written: "And Moses used 10 tale the tent and pitch it without the camp" (EX. xxxut, 7). The reason of this was that Moses did not wish that the "holy side" should rest in the midst of the side of deflement." Said R, Eleazar; 'So long as the "holy side" rules, the side of defilement is powerless and bows before it, So we have learnt that so ong as Jerusalem is in its fulness wicked, 'Tyre remains devastated. TR, Fleasar said: 'It is written: "And Rebekah lifted up hher eyes, and when she saw Isaac, she alighted from the camel" (Gen. axtv, 64). What is the significance of this 'verse that it should be written in the 'Torah ? Ie it merely to tell us that the sight of Isaae's gond looks made her alight from the camel? The truth is that this verse contiins a recandite meaning. Observe that when Rebekah encountered Isaac it was the time of Minka (afternoon prayer), a time 'when Rigour isa large in the world, and she discerned him as one who was of the region of fierce Rigour, a region symbolized by the camel (gama) and hence she leaned and slipped off that camel, 'This camel is all-devousing and all- coxterminating, le always ready t» inflict death 'on Hence, whenever a man sees camel in his dream it that death sas decreed upon him, but he was d Observe that the side of defilement is s0 designated by reason of it having brought death into the world. The sare it was that seduced Adam and his wife, and Samact is the fone that rides on it and leads the world astray, and brines bout the death of every one, It yas Adam who first drew hhim to himself, so that he became their seducer. OF this eK Pesahin 438, The Zohar plas opon the Hebrew rm: GL, Whith e Gute, veal anda Galle rear, rexeeen i gad Srl deed 2360-2366} Fquoé (exonus) 385 Solomon said, "and come not nigh the door of her house" (Prov. ¥ 8), for whoever comes nigh her house, she emerges, aitaches herself, ands drawn unto him, Thus when Rebekah scerned Iside as being of the side of Rigour, the side of the dross of gold, she straight' alighted from the caret

1a to break hersalf loose from the Bigour and the dros.
'Observe (2364) that when the Tsracites committed the sin of the Golden Calf there was no. reason why they should Juve sade calf rather than anything else of the evil sie. But, indeed, they did not choose the Calf, but merely said: "Up, mike us a god who shall go before us" (Ex. xxx, 1); and Aaron intended to delay them. Dut the Calf was the appropriate form. For from the side of gold there emerged the dross, out of which spread in ll directions all the forces ofthe eft side", All there forees have the red colour af gold, and are under the inflence of the sun. For when the sun reaches his full strength he generates gold in the earth; and the Chieftain ruling under the force of the sun has the appearance of a calf, and is described as "the destruction (deeb) that wastcth at noonday" (Ps. sc, 6). The red side, the defiled spirit is the same as the Evil Serpent. On. him there rides a male-female being, called ele (these), +0 called for the reason that they appear everywhere in various guises. On the opposite side is the Holy Spirt, called soth (chs) pointing to the emblem of the holy covenant whieh is ale sways found on man.'The others, however, are called "these", wherefore it is writen "yea, these! may Forget, yet will not Tonge the" (an xu t5).The sue add ton "For these things I weep" (Lam, t, 16), inasmuch as that sin was the cause of many weepings fer Torael. Alternately, "Ror there T weep, to it, for the dath forces ofthat region to-whor was given the Hieence to dominate over Israel and ty destroy the Sanciuary, "There" (el) points thus to the powers of the wickar-side, and "I veep" points 10 the Holy Spirit, who is named "I. One might indeed urge againat this, citing the words: "These (eleh) are the words * Allon nan at: thi My covenant th the" * Alin te the Goon Calf Aint Elbo in bw

306'TE oman WV [2366-2970
of the covenant" (Deut. xxvin, 69) But in truth, even here the word ele (these) points to the eurses awaiting him who will tranegrom the Words of the covenant". Similarly, the passage, "These are the commandments, which the Lord commanded Moses" (Lev. xxvi, 34), the word there" ia warning to man to purify himself by the observance of the precepts of the Torah and not to stray from the tight path, but to keep afar from the evil powers. As regards "These ate the generations of Noah" (Gen vi, 9), the word leh (these) is assuredly appropriate there, inasmuch a Noah begat Ham, the father of Canaan, in regard to whom it is written, "Cursed be Canaan" (Ibid. 18, 25) This, then, is the esoteric implication of eleh (thes), pointing in our text to the dross and refuse of the gold. Now Aaron offered up, the gold because he was of the side of fire, and gold is under the iniluenee of the force of fre, the two being, aa it were, one. The Unclean Spirit, whose haunting place i the desert, thus found at that moment an oeeasion to seize hold of him; and #0, whereas Israel standing at Mount Sinai were purged of the primitive venom that the evil spirit jected into the work, thereby bringing death to all man- Kind, now the same evil spirit defiled them anew, took hold 'of them and brought again death to them and to all mankind and for all theic generations to follow, Scripture #0 says: "ML suid: Ye are godlike beings. . But ye shall dic Hike en", ete, (Ps. Lxxxtt, 6-7). Anton therefore had to purge himself afterwards during the seven sacred day" and after thet by sotean af ent Olbearve cht Aaron hed top himself, for but for him the calf would not have emerge. For Aaron helnge to tho "right se, he symbolized the strength of the sun, the source whence gold oti so the unclean sjrit came down and insinuated itself, with the result that the Isracites were defiled, and Auron also, 'Aaron was defied through the emergence of the calf that belongs tothe lft side, ast says: [2374] "and the face of the 'ox on the left side" (Ezek 1, 10). Ths, though Aaron was of the "right side", the lft side" was therein absorption, the "Thi xc to rove that ele (se) i ons wih the ood ts well ane #4 Le. 36 Te 2376] Plauné (exoous} 307 sie that gave occasion for the calf. In this way the unclean 'spirit prevailed and regained his former rule over the world, For Israel, through their sin, drew to themselves the evil 'impulse as formerly. And in order to purge themselves they needed to offer up a goat, inasmuch asthe goat isthe portion 'ofthe evilimpulse, thats, the unclean spirit, as already sid. It is written: "And they exchanged their glory for the likeness of an ox that eateth grass" (Ps. cvt, 20). This isan allusion to the calf that came from the "let side". "Ther glory" signifies the Shekinah that Fed the way before ther, 'but which they exchanged for something unclean. 'Thus will he slimy venom not pass out of the world until the time when the Holy One blessed be He, wil remove i, ait sa "and I will eause the unclean spirit to pass out ofthe earth" (ech. 510, 7) "Now some sorcerers succeed in ther art and others do not succeed, although they use the sane practices, since the success of sorcery depends on the man himself. We have sn czample in Balaam, who was the very man for such art, be being, a8 tradition tells us, blind in one eye,t and looking askance with the other. Mut of those who have 0 serve with the holy spirit itis written: "For whatsoever he be that hth a blemish, he shall not approach: a blind man or a lame" (Lev. xx, 18). So here the way was paved for the luelean spirit 0 enter and obtain dominion. Tt found a desert utterly uninhabitable, as it i written, "wherein were serpents, fiery serpents, and scorpions", ete. (Deut 'if, 13), a spot that belongs to his dominion, and that con- tuined gold enough for his use. It also found in Aaron tedium through which to insinuate itself into the right" side, Thus the place being in all ways suitable it emerged 'neo the open, and the deed was done. So when Aaron wished to become purged, he offered up a cif 20 as ta execute Judgement, as it vere, on the "evil side". Whereas before he 'broughe forth the Calf to make it rule, he afterwards offered 'upa calf in order to subdue the evil power, for once punish- ment is executed on the "left side" all the subordinare rulers of that sie are subdued. In regard to this, Scripture efi ad Num.

308vile ZoMAR IV [a370-a37b
says: "Eat aot of it rae. but roast with fire, its head on. ity leg" (Ex. 0,8), s0 5 0 break the evil power and subdue it, and oo that all its subordinates should no more exercise rile, Similarly we read: "a red heifer, fulvess", ete. (Nut. 1x, 2). Thit had the sme object namely, te subdue al those sides ofthe unclean spirit,' Said R. Abba to R, Eleazar: 'But is not the heifer sacred and purifying ? and how can this be?" R. Bleazar replied: 'Indeed, it is so. Tt has been was an epitome of the four Kingdoms.* 'Thus, the "heifer" is Israel, of whom itis written, "For Jaracl is: tubbora like a stubborn heifer" (Hos, 1, 16): red [heifer]" indicates the Kingdom of Babylonia, eegarding whieh it says, "thou art the head of gold" (Dan. 11, 38); "faultlesa" points tw the Kingdom of Media;# and "wherein. is no blemish" indicates the Kingdom of Greece (who were scar the true faith. "Upon which never eame yoke" alludes to the Kingdom of Edom which was never under the yoke of any other poser. It ix written: "Who can bring. a 'dean thing out of an ynclean ? Not one (Jeb, 21, 4) [2378] 'The heifer is euch a thing; for first it was an unclean 'thing, but after judgement had been executed on her, after she had passed through the fire and yeas burned to ashes, 'he vas transformed into a purifying agency. Hence all those who busied themselves with it became defiled, and even after it turned into ashes, before thew were exthered and removed, it defiled all who handled them, ax we read: "And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean"

45water was poured
clean thing out of an unclean, After the elean had emerged 'out of the unclean, whatever was allied to the unclean spi fled. So now the Holy Spirit obtained dominion, anil the unciean spirit was subjogated utterly, 'The latter received its punishment without the camp in harmony with the precept, therefore shull thy camp be holy" (Deut. xxi, 13) RR. Abba then approached and kissed R. Eleazar. 'Said R. Simeon: 'All this is true, yet nevertheless the Holy "Daniel wat. An lksion Crete hear ofthe Babylonian, Jews tie Home, te. asmbol of be evi power tha wat be destape 2478] Pquné (eko0us) 309 One, blessed be He, has conferred power on the unclean spiritand i behoves man to subjugate him from all directions 'Now Iam about to ceveal to you', he said, 'a mystery which is only permited to be revealed to the superior saints, 'The Holy One, blessed be He, has conferred power upon the place which isthe unclean spirit to have dominion over the world in many ways and to be endoled to inflict harm; we thus dare not tea him lightly, but ws have to be on our guard against him lest he indict us, even in our holy actions. We have, therefore, a seeret device, namely, to assign him a litle space within sur holy performances, since it ts out of the 'source of holiness that he derives his power. Hence we are required to enclose inside the phylacteries a huir of a calf with one end jutting out and expoved to sight. 'This hair i incapable of communicating deflement, since itis smaller 'than a barley grain.! Now, when the unclean spirit beholds 'this hair that is within the supremely holy, and thus finds 'that Re bas a portion therein, he will abstarn from assading 'the wearcrand willbe posters to inflict evil on him, whethee fon high or below. Whereas if nothing is given him within 'what i holy he brings accusations, saying, that-and-that man 'who at the moment makes himself holy has done such-and~ 'uch a deed on such-and-ssch a day, and. these-and-these arethesinshe committed; sothat theman willthusbe brought to judgement and be punished, 'The Isralites, who were avvare of this secret, used to adopt asimilar device when they began to sanctify themselves on the Day of Atonement; they at ance made provision for assigning the unclean spirit his portion, 40 that he should not accuse them nor bring to notice the sins of Israel. For when he presents himself to bring accusations aginst src, ever 0 many bande and hosts stand there ready to take up his word. Happy is RCE erEG ic Gir nts Re haan should not be krougbt to-notice on high, and so that he abould not be regarded with disfavour.' Meanwhile tears began to flow from R. Abba's eyes, Said R, Eleazar to him: "Abba, 'Abba, unloose thy girdle, and wipe the tears from thy fice, 'inasmuch asthe mystic doctrines ofthe Torah were entrusted * aon ippsrenty exact) 10 Dsus, Av

30HK Z0HAR fes7bas6e
to the eighteous, as itis writen: "The secret (rd) of the [Loris for them that fear him (Ps. x3, 14) 'Opserve that on New Year's Day the world is brought 19 'wial befoce the holy Judgemest Seat; and therestands on one side the evil sprit who regards intently and makes a record 'ofall those that are doomed to death. But at the moment [238] that laral awakens mercy by means ofthe sound of the trumpet (chofar) he becomes altogether confused and distracted, and turns hia guae aay from the doomed ones. 'This continues until some time after® Then all those under decrve of death who have not repented of their sins are delivered into the hands ofthe evil power under a final order of death, which order is irrevocable. 'The whole of Israel together have thus to be on guard against him, and hovw ich more wo one whois by himself. We have thus to assign bhi at every New Moon a hegoat as his porbon, so that he will abstain from acting as seeuser. 'The sacred moon ill thus draw sustenance in holiness and be Bitingly renewed. "The moon being renewed every month i thus called xa' ar" (youth), but the opposite force, which is forever immersed defile, is called "old aad folish king" (Eccles. v, 13) 'Thus for holy Israel, the one ration united to Godin holiness the Holy One, blessed be He, has provided s means of escape from all the evil powers. Happy are in the world to come, So Serpture sa shall be all righteous, they ahall inherit the land for ever; the branch of my planting, the work of my hinds, wherein

1glory (Us, 14, 29)
'AND THEY HROUGHT THY TABERNACLE CTO Moses, are, Ibis written: "And above the firmament" (Ezek. 1,26). 'This alludes to the firmament that is placed over the four Hayoth (Hely Animals} who are impinged on by the spirit of the Hayek (Holy Animall, by whose spirit they all rise aloft, as it says: "and when the Hayoth were lifted up from the earth, the Ofanim (Whedls) were lifted up beside them, for the spirit of the Hayah was in the Ofanim (Ibid, 1,21). " Sad in hh He, counsel, in post Bib sett, mystery: 'the La doy of Tabernacle 380-238] Piount (exopus) ae eis when the space of that region, ait wer, impinges on them that the four Hayoth rise and carry abst the superior Hayak, bringing ie to the Supernal Ilummation. "This is -esoterically alluded to in the words, "The virgins her com- panions inher train being brought unto thee" (Ps. xLv, 15), the four Hayoth being so designated These rae the Supertal Hayak higher and higher so as to uphold the Supernal 'Throne, as esotercally indicated in the words, "and [they] 'bore up the ork, and i was lifted wp above the card Vis, 17) 'The same allusion can be found in the wo they Brought the tabernacle unto Moses", Moses being a synonym of Adam, 'The Tabernacle is syrbolic of all the 'members of the Body when suffused with a holy desire for the union af the male and female principles. 'they brought the tabernacle", since the bride jn first to be brought to her spouse, who subsequently takes up his abode with her permanently, "Again, the words, "And they brought the tabernacle to Moses" are an allusion to those who daily concentrate theit min [whilst reciting thei prayers] on the mysteries of the divine nication, and lift xp this throne unil they bring it lunto "Moses". Thereby they draw unto themselves blessings from the very source of life, Of this Scripture says: AND Moses saw ALL THE Work... . AND Moses. Bi.#SSE0 THEM, the blesings thus flowing from the region that is of the grade of Moses, 'Thus the prayer of every man, i scrutinized, whether it i ected with the proper concen- tration on divine unification; [2386] and if itis found to be '0, then the man receives blessings from the fount of bless- ings. 'Thus, so soon as "they had done it, etc." "Moses blessed them", AND THEY HRODONT THE TANERNACLE TO Moses, inasmuch as he vas the "master of the house", 'whom it behoved to superviceits arrangements and mysteries, Which none else was permitted to observe and fook upon. 'When they brought the tabernacle to Moses, they brought it in all its ports, each part tobe fitted in its place, and all the parts to be joined together to form a whole. For when they attempted to do so themselves, they did not succeed: s0 they Drought it to Moses, who straghtway succeeded in joining 3a Ww [a8 the parts together, puting each in its place. So we read, "and Moses reared up the tabernacle", and also, "the tabernacle was reared up" "Observe that when Moses was about to set up the taber= nacle and to adjust all ts parts and members, fitting them fone into the other, all the components of the unclean, or "other" side, became eafecbled. For when the on the side of Rotiness,aicenda in power, the unclea felaxes, and similarly, when the other side ascends this side becomes feeble. When one it full the other is desolate, a5 with Jenisalem and 'Tyre! Moses thus "reared up the tabernacle so as to be fortified by the supernal power and fot be overcome by the lower power. Moses, moreover, 'whose vision was through the "luminous glass, was the one needed for the rearing up ofthe tabernacle, that he might be enlightened by it and net by some inferior light, just asthe 'moon mist receive its ight fom the sun and not from any. other source, "Observe and attach itself to the sun, nity of Teal had to rate this connection R. Simeon 'expounded thus the verse: "his is the law of the barat= oflering (ola; icp that which goes up..." (Lew. 2). "The burntoffering symbolizes the ascent ofthe Coranaanity of Tsrac and her atachment [to the Hly One] within the World-to-come, sos to form a unity, and therefore She i called "ola (ascending). Its thus written: "Thi i the lw (Corah) of the buent-ofering (lah), vo wit, the Witten Law andthe Oral Lav, the two repeesenting the unity of the imal and female principles. She sealed "the "ola because the ascends to the Workd-towcome, designated the holy of holies Smilaly, the buet-offring ('oat is holy of hae, and therefore it skilled northward fof the alta), sine tin of the let side in thatthe Oral Law is not embraced save 'when the orth side is awakened, asic says: "Let his left hand be under my head, and his right hand embrace me" (5.5.1, 0). The Ora Law then goes up in love, i entvined in the right and atiched in the midst, and the whole becomes illumined from the esoierie source of the Holy of Holies, "Ve 1 Petia 238b-230¢] viqupé (exopus) 313 under the beneficent influence ofthe service ofthe priests, the song of the Levies, and the prayer of Ter, "As already said, the burntofering, the mos: holy grade 'of offerings, isthe emblem ofthe supernal spirit. For there 'and understanding", a name also borne by the lower spirit, iui the spirit that proceeds out ofthe trumpet and is eam posed of fire and water is called "supernal spirit", si is hidden and silent, and in it are concentrated all he holy spirits and all theillumined countenances. The bernt-ffering 'as thas transmuted, as it were, nto the very estence ofthat spirit, whereas ite heastpart, the consumed fat, were food for the unclean side. Not s0 the other, or peace-offerings, 'which had in them the sides ofthe forces of Rigour, and hence were named "leser holy offerings"; for they de not ascend 'as adornments to the height [2394] of heights like the most huly offerings; and hence maybe killed on any side of the aa." R, Simeon further expounded the verse: "Man and beast thou preservest, O Lord!" (Ps. xxx01, 7). 'Man', he said, "comes from the side of Man, that is, from that of Adam, 'whereas beast comes from its owa side, that of bast ''When a man beings from you an offing... cc, (Lee 2), indicating thatthe offering i ist from man, and then from the cattle, that is, the beast-part, both being necessary for our offering. Similarly, God at the Creation 'made man and beast together (on the same day). Te may be 'sid that bieds are also eligible for offerings, and even for Ihurntaferings, as we read, "And if his offering be a burat- 'fering of fowls" (Ley. 1,14). Nose, however, that of fowls, aly turtle-doves and young. pigeons are eligible for an offering, the quaifiations of the two being oppaste to each others! since the former is symbolic of the righ, the latter 'of the left. This is indicated in "and let fowl ('of=-Aving 'reatures) fly", an esoteric allusion to the Heavenly Chariot + Acctdiog TB lin, 39-23, there speci ce alison {or cach, tha of the tuledove commencing when ata the Foun 'icon Bal already terminated, x a4 THE ZOMARIV [aa9e-2398 bby which the Holy spirit ascends upwards, the term "fowl" being symbolic of the right side, the same being Michal, and the term Met fy" of the left, the same being Gabriel, the two together forming a unity: to wit that of the lower world With the upper world, or of the Spouse with Her Master. In the Ancient Books itis stared that the poor mant provides

4portion only for the upper regions, but the truth i that
even his portion ie distributed beth in the upper and the lower regions, each receiving the part appropriate to it. R. Eleazar asked of R. Simeon how far in the heights the 'burnt-offering reaches. In reply B. Simeon said: 'Even as far as En-Sof without end)—the Infinite, where is the union and consummation ofall in complete mystery. En-Sof cannot be known, nor how it makes beginning or end, just as the 'ero number produces beginning and end. What is thebegin= hing, "This isthe supernal Point, the begining of all, hidden in "Thought". And it makes the end which is called "the 'end of the matter" (Beles, xt, (3), But beyond there is "no end!*—neither intention nor light nor lamp; all the lights are dependent on i, but it cannot be reached. This is a Supreme Will, mysterious above all mysteries. Te is Zero) (CEs). When the supreme Point and the Worldeto-come ascend, they catch no more than a-scent of it... . This, however? is not "a sweet savour", for such is furnished conly by the combination of the three acceptable services of prayer, song, and offering, the whole symbolizing. "man" Iris this sweet odour which drives away the other side—a service performed by the hand of the priest, a8 it save: 'nmand Aaron [2398] and his sons, saying" (Lev, xv, 2), the term "command", as tradition' tells us, alluding t0 idolatry. 'This signifies that the evil thought is removed from the holy principle, is separated along with the smoke and the burning fats, whilst the favoured part ofthe strifice ascends on high in its pure holiness. This is the work that was entrusted to the priests. It s true that the same term command' is used in connection with the whole of Israel, "Whose offerings const ony of ids The tat anes her. evert hrulyto the mubiece oF the Oferng Of the Bic Intel ae

15Sanhedrin, 56,
2398] Praupé (sxopus) 315 a we read: "Commnand the children of Israel" (Nun. axvitt 1), Israel, however, achieve the same work by means of prayer and obedience to the will oftheir Master. Tris by this means thatthe evil is made powerless to rule over them; and this verse indicates how the Holy Spirit ascends ever Iigher whilst the spirit of defilement sinks to the lowest depths. 'Thus, what laral achieves through prayer the press achieve through the temple service. All this falls within the work af the priest, and thus ie expounded the recondiie doctrine of the co-operation (in the sacrifice) of "man and beast". Happy is the portion of the righteous in this world and in the world to come, in that they know the ways ofthe 'Torah and thus walk in' the way of mith. OF them i is written; "O Lord, by these things", to wit, by the ways of the Torah, "men five (Isa, xxxvttt, 16) to it, in this 'world and in the wotld to come. "According to another interpretation, the term "this isthe law" refers to the Community of Tora, and the term a= 'ola (that which ascends) to the evil hough that eises. up 'inman's mind to turn him aside from the way of truth. The 'verse thus continues: "on its fre-wood upon the altar all night", signifying thatthe evil thought has 9 be consumed in fire soa not to allow it to grow, By the term "night" = 'meant the Community of Israel, which comes to purge man 'of the evil thought, and so "on its fire-wood" points to the "fery stream" (n'hardi-mut) (Dan. vt, 40), the place where the "unstable" (spirits) have to pass through the burning fire and be deprived of their power. When that happens, the Community of fsrae, being the embotiment of the Holy ascends on high. Its thus one ofthe reeondie objeets of the sacrifice to assign a portion of it as the share of the evil power ao as to erable the Holy Spit to rise on high, 35 symbolized in the rearing up of the Tabernacle, "Obsccve that at the moment when the 'Tabernacle was 'erected, as ao when the 'Temple (in Jerusalem) was built, the "other side" was subjugated and removed from the world; and that when the Tabernacle was erected by the hand of Moses the upper and the lower 'Tabernacles were erected together. Hence it is written: "And Moses reared

316THE Z0HAR IY [2398-2400
up the tabernacle", signifying that the Tabernacle below svi rned by Moses, a t were, to the height of heights: he raised up, in a sense, that which was fallen and lying low. 'The same will happen in the days to come, of which it is written: "In that day wil I rai up the tabernacle of David tht is fallen" (Amos 1, 1), [240a] Observe that when Moses erected the 'Tabernacle, another Tabernacle, to wit, the celestial one, hidden and undisclosed, was simulaneously cected and it was by the force of that upper Tabernacle that the lower one was made and held firm. As it was the hand of Moses that erected the lower 'Tabernacle, 20 was it the "grade" of Moses that simultaneously erected. the celestial one. 'This is proved from the words: "And Moses reared up the (eth) tabernacle", where the particle eth signifies a twin 'Tabernacle? R. Jose said: "How cin Scripture say AND Moses ArARED Ur Tile TABERNACLE, seeing that that passage setting up of its several pars, whilst the term 'ean only mean the: compl by putting together of all sts parts? Said R. first set up the three sides of the Tabernacle, whereby the exil power was partly subjugated, and then completed the fourth side, so thatthe evil power was completely subjugated: 'work that could only be done by Moses, and by noone else 'Observe, that when WELAID ITs 3o¢KETS, Samael was shaken out of his place, together with his forty chariot- legions, and fled a distance of four hundred parasings until he found refuge within the hidden abysmal eavern; and, 28 Moses "reared up its pillars and made frm this "side" the pillars of the "other ride" wore Inowened and Fl down' R Isaac further dicoursed on the verse: "In that day will T raise up the tabernacle of David that is fallen" (Amos 1%, 11). It speaks of the day', he sai, "when the Almighty will exceute divine justice upon the world: and will visit their deeds upon the wicked of the world. For the Com- munity of Tsreel cannot ise from the dust so long as the sinners from among Israel exist in the world. Thus the previous verse says: "All the sinners of my people shall die by the sword, that say: The evil shall not overtake nor 2400-2408] Pquoe (sxonus) a7 confront 1s" (Ibid. 10); and this is immediately followed by the verse, saying: "In that day will I raise up the tabernacle «.,and close up their breaches, and Iwill ise up its ruins", 'where the plural "their" breaches can only point to "the simers af My people" who form breaches in Israel, and

30when "the sinners of My people shall die by the sword"
those "breaches" will be closed up; "and I will raise up its ruins", to wit the ruins of the tabernacle of David which into ruins what tine the wicked kingdom obtained dominion in the world. For, as we have learnt, of the two powers, asthe one gathers strength the other languishes; 35, 'the one is filled the other is laid waste. So, until that day the wicked kingdom will be in power, but on that day the "Holy One, blessed be He, will raise up the Holy Kingdom and 'will raise up its ruins, and will build it as inthe days of old" (Ibid), This last in allusion to: "Moreover the Tight of the moon shall be a the light of the sun, etc" (Ist. xt, 26). 'AND Moses ReameD ur tHe TABERNACLE, to wit Ano Lain 19s s00ee7s a 2 support underneath, and © 'enable the doors to revolve. "He lsid them"; thit is, he 'made them very firm, and st the same time the pillars of the "other side'" were removed. Now we read: "Remember, O 'Lord, against the children of Edom the day of Jeusalem; who said: Rase it rase it, evento the foundation thereof" (Pe, exxxvi, 7). But God ill in the future build the foun- dons of Jerusalem out of another substance which will 'prevail against all, to wit, ut of sapphires, as it says, "and (Clay chy foundations with sapphires" (Isa. Lv, 12). For 'these form frm and solid foundations without any weakness such as was in the former foundations. Over thove stones {ao} of the former foundations other nations could prevail, ingimuch as they lacked the light supernal; but these wil posest the radiation from the supeenal light and will be embedded in the abyss 0 that no ane will be able wo loosen them, 'These are the sapphires that will shed ther light above and below. Nor should We think tha the former foundations will then be discarded, for it is written: "Behold, I wil set

28THE ZOHAR IY [a4ob
ty stones in antimony (fuk), the term "set (marbts) Signifying the repairing of the old broken scones. 'There are 'ertain stones called uhh; the reazon—ao sid R. Eleszar— 'ly eng known othe "reapers in the Bel. Far we anak 'ot think for a moment that the stones of the foundations ef Zion and Jerusalem fell into the power of the nations. Tn teuth, they did not burn them, nor were they burnt, but they were all hidden and treasured up by the Holy One, tlessed be He, without the loes of single stone, and when God will again establish Jerusalem in its place, the ancient foundaton-atones wil return to thei former posiione; and '0 other (al evil) eye wil beable to rest on them save an eye inted with ansimong (pu). With such an eye one will be abled t behold all he stones and foundations of Jerusalem {€¢ aright in their places. Similarly, all the other precious stones and stone edifses will be reared up in their former shall se eye t eye the Lord returning! 8), Scripture speaks of the "Tord " for the reson that when other nations obtain rule over Zion, God removes her, anit were and places her cn igh; but then He wil restore her to her o¥n place Observe that if a thing is too bright for the eye to behold, the eye may yet look upon it if i is painted with certain substances. Hence, '"ehold, I wil set thy stones in pukl™* Observe also thatal the former foundations will nthe future le in their former postions and the sapphice stones will be Flaced around them. OF the time that God will restore H House itis writen: "He wil swallow up death for ev (bid. x, 8); iil not bea atthe time when Moses reared vp the Tabernacle, but for ever and forall generations. The Holy One, blesed be He, will then establish the Community of Tscac, will raise up the pillars and the pins, and all the teams of the Sanctuary in their proper setting to endure for evermore. 'The "othe side" will be swallowed up for ever: "And the reproach of his people wil he take away from off all che earth; forthe Lord hah spoken it" (Ibi 'The Zork re th ei oh (ei Hee tee oni the lene Briley oft t,t ope cold nly Ik ash when hdc pi pth Gato z4ob-agta} P'qupé (exons) 39 Axo Moses REARED UP THE TAMERNACLE, AnD LAID (eayiten) 115 socKETS. At the time when these pillars and supports were put into their places, the pillars and supports of the evil ade were loosened ard swept away from thle places. Moses, as we have learnt, saw the wicked Samael advancing towards him with intent to bring accusations: against him. But he overpowered him and hound him in fetters, and then reared up the tabernacle, and fixed its sockets, The term eayiten (and he laid) indicates the use of imense foree, for no other man but Moses would have been able to overcome this antagonist and to Rx the foun dations in thei place. It was on the first of Nisan that the 'Tabernacle was reared up, a seazon when the evil powers are let loose in the world for inthe days of Nisan, a1 the saying goes, even when the ox bas his head in the fodder 'basket, go up the roof"! Moses saw Samael going round and ound him to confuse him, but he overpowered him. And 'whilst he began to set firmly the 'laernace below, # corre= sponding work was begun [2¢ta] on high; thee vas opposive the earthly Tabernacle a heavenly Tabernacle, hidden and 'undisclosed, that radiated light on all sides, illuminating all the worlds. R, Jose asked R. Simeon: 'How i it that Serip- tute seems to speak of three Tabernacles, in that it says: "And on the day thatthe tabenade was reared up the loud covered the tabernael, even the tent of the testimony and at even there was upon the tabernacle as it were the appeat- fance of fire, until morning" (Num. ix, 13)? And further, why "tabernacle" rather than "house, inasmuch as a house was aceded rather than a temporary abode ?" Simeon preficed his reply with te verse: Thus saith the Lord:'The heavens my throne, ete." (Isa. Lay1,1). 'Observe' Holy One, blemed be He, found delight ritance and portion, brought them near to Himself, and divided them into certain grades after the celestial model, 40 a8 to bring into one complete whole all the works, both the upper and the lower. 'This "the heaven is my throne" indicates the Femament wherein Jacob dell, aneralted image, ait were, ofthe most high Divine Throne}? "VP Peat 138 cle ten forthe superna crea te"

0Tite Z0HAR IY [ere
"And the eanh is My footto! to-wit, the firmament whore King David abides to fet on th replendoncy of the fuminous glass; and since this resplendency is designed to be diffisel downwards, the term "My foottol" ix used, "The bose that ye may build unto me" alludes 0 the Fempley and "the place that may be my reting-lace™ speaks of the Holy of Holies of the lower 'Temple. Now thserve that all the time thatthe Israelite wandered inthe desert they yomessed a 'Tabsrnile, which remained in 'xiatence until they came to Shiloh, This, then, ithe ason fof the threefld| mention of th word "tabernacle, that it trent ftom one place to another, carrying + tal of fight thre ll, ft ewes not a rermanentrestinepace. This 'nly came sbout when the Tempe was builtin the days of King Solomon, 'Then was thee indeed ret, both in the upper word andthe lower; thee were no more journey fom place to place. 'The siference between "tabernacle and "house may be illustrated thus, In regard the former ne King who comes «9 vst i fend 'thou bringing with him all hi retinue, but only a fee Iendants, so not to put his friend to trable, But a is pce where he comes to abide socom his full reinue. The Temple, then, was designed ay an everenduring resing-place for al the lexens, all the symbols all the solemn works on the model of the cee "Temple; but the Tabernacle was the same, only on ema ale "Observe that when Moses yas commanded to make the "Tabernacle, he coll not comprehend its design until God dered Nani etic cr) seals are aresleda 'white ir, in black re, ne re, amin preen re. Sripture {hus says: "And ace that thou make them after thee patern, which i being shown thee in the mount" (Ex, x8 40) Brill Moses fond the work dificult, and thaugh he w shown eye eye, ast were he was reluctant o undertake it Now it eanot be that he lacked the sil or the knowledge for the work, fr though Bezalel and Oholiab andthe others swith them didnot e€ what. Mones say yet tie written Of them: "And Moses saw all the work, and, behold, they agsa-2gil} Faun (exonus) 3H hhad done it ete" (Ex. xxtix, 43), How much more, then, 'was Moses able to accomplish it! But the truth is that though Moses withdrew himself from the work of the 'Tabernacle, yet was the whole work done by his direction and under his supervision, Hence we read, "And see that thow enake". According. to an alternative exposition, Moses \Withdrew himelf from the work ofthe Tabernacle, preferring to make way for someone else. So God said to him: [2410] "See, I have called by name Bezalel... Ihave appointed with him Oholiab" (bid. xx, 1-6); and we read further: "And Bezalel and Oholiah and every wise-hearted man shall work" (Ib. xxx", 1). Forall that, seeing thatthe work was accomplished by and under his dircction, it was ao though he himself had done it, Moreover, it is the fishing of a work Which is the decisive factor, and therefore we read: "And 'Meses reared up the tabernacle" all those wise-hearted men attempted to rear it up but could not, the honour being left for Moses' ANn Moses Reannp ur THe tangRNacke. R. Judah Dbegan a discourse on the vere: "Rejoice not against me, O mine enemy; though 1 hive fille, 1 have arisen, egard to the enmity ofthe wicked kingdom against 'the holy Kingdom, "Though 1 have fallen" she says, "T Ihave arisen", which is nots with any othee kingdom, which 'once it falls never rises again. But the Community of Fsract will ise again as she has risen before other times. She had fallen many. times, was driven into exile, dwelt among enemies, and nations arose against Israel in an. attempt to exterminate them, as it says: They hold crafty converse against thy people... . They have said: Come, and let us 'eut them off from being a nation" (Ps. txxxtt, 43). Yet, 'though all nations rose against them, God did' not leave them ja ther hands, and ifthey did fll wae to see agin, And so at that future time when the Holy One, blessed be "He, will rase her from the dust ofthe exile, the Community of Israel will sy: "Rejoice not against me, O mine eneiny; though Tam fallen, {shall arise. 'Thus larael arose from BS THE toHAR IV (eiboee 'the Egyptian exile from which Moses brought them out With all the miracles and mighty deeds that the Almighty 'wrought for thera. Hence iti waitten: "And Moses reared up the tabemacle™, signifying that i was raied by Moses every time RR, Simeen diseoursed in this connection on the verse: "When those went these went, and when thove stood these stood" (Ezek. 1,21) "That means', he said, that when the Havoth (living creatures) went. the. Ofarim (Wheel) also 'went, as we read, "and when the Hayoth went the Ofanim went hard by them'" (Ibid. 9). For the movements of the Ofanim are only induced by the movements ofthe Hath, nor can they pause independently of the Hayoth, for the 'ovo move together as one. Nov the celestial gate of the east is provided with twenty-four openings guarded by twenty four antinls who are surrounded by a flaming fire. 'There Aare atthe entrance ofthe gate twenty-four sockets supporting pillars remain in their place and hey are thus designated "standing 'ones, in the verse; "I will give thee a place to walk among, these standing ones" (Zech, 01, 7). And as long as those pillars remain imunobile those chat are above them go so and fro through the world, survey things, and whatever they overhear they carry up on high. So Seripture says: "For a bird of the air shall carry the voice" (Eecles. x, 20). Now observe that the Ofanim (Wheels) are caried by the Hayuth (Giving exeatares). {2424} Far that whichis of «higher grade, 'hough tscema to he carried by that which ie ofa layer rade, really carries it. It was the same with the Ark, which also 'carried its carriers! We must distinguish between the Hayah, "the spititaf which was in the Ofanim', and the Hayoth, with which the Ofarim went. 'This one turned towards all four 'quarters ofthe globe, In regard to this it says: "This is the Hayah that 1 saw under the God of Israel by the river Cheba (hi. x, 20) itis the same which forms a throne to the likeneas of Man, and is below the superior holy Hayoth. For they are in grades, one above the other, 'The Throne immediately underneath the God of Israelis in the form of B.S, 350 2420-242] P'quoé (exones) 33 Jacob, and the Throne bebw in that of David; this is the fone that turns to the four corners of the world. Te follows that the spirit ofthe highest diffuses through the lower, and directs and guides the whole, There was similar direction in the lower world. Just asin connection with the upper world 'we read that "the spirit of the Hayah is in the Ofanin',

0of the lower world itis writen, "And Moses reared up
the tabernacle he being the guiding spirit below; wherefore iis writen: "And he reared up, Axed, p "Observe that Moses setup the 'Tabernacein the recondite spirit of his own high grade; but the Temple that Solomon built was the recondlite expression of the River that went forth from Eden, signifying horiely peace and rest. The "Tabernacle expressed love and affection, but not restflnes, 'whereas the Temple of Solomon meant rot, asi say, "he shall be a man of rest" (1 Chron. 2x, 9) Esch one builded according to his own grade. "Moss first firmly established in the side of holiness the central Paint which was bid in darkness and buried, and afterwards all the rest, whieh is but the enfargement ofthis Point. And if this Point had not been established fist, all that spread from it could not have been exablished. 'This is refered to in the words, "he reared up the tabernacle". 'Moses then "st up it sockets" on either side tothe number of a hundred, as it says, 's hundeed talent, a talent for a swcket" (Es. sews, 27). (2428] As aleady said, here itis ot writen "and he rearbd up, but. "he lad" (eayiten) the sockets, foe the reason that over above them there were placed other grades, riding one upon the other, as it were, 'At the moment when the central Point was reared up the cil power sink, but it was not wiped out altogether. "That swll come to passin the Fuure, a5 already suid. As the on thus rose, so the other sank. When "he set up its sockets" the "holy side" began to gather force, whilst the forces of the "other side" plunged into the cavern of the Abyss. Had. Irael not sinned, the evil powers could never more exercise sway in the world, But sinee Israel sinned, and thereby drew 'Unto them the "other side" as of old, there is no remedy 'save to assign him his portion, esoterically speaking, in the a4 THE ZoHAR IY [egab-2g30 sacrifices and libation-offerings. For this reason the burnt= cffeing is completely consumed in fre, so that the "other side" may be subjegated and the holy aide may rise. 'Then the text repeats, "and he pue im the bars thereof and he reared up its pillars", so that there should be rearing-up both at the beginning and the end, whereby the side of holiness was uprated and the evil side was weakened and. forced down. "The starting-point of the grades of the evil side, which is the beginning of the outside grade, asumes the shape of the head of « male riding om a camel. 'This is the starting point of a thick dackness which spreads out. The darkness js caused by a smote issuing inthe midst of the fury of the 'evil side, which fury becomes intensified, begetting other fories, and furies upon fures, one riding on top of the other, and representing the male and the female principles, When the smoke begins to spread, through the pressure of the nucleus i takes theform of winding and dangerous serpent. "The first result of is spreading isa grade which, after much moving up and down, settes into the grade called 'shadow, being a chadow on the place called "death"; and when the two are combined they are called "the shadow of death". "The lower and outer starting-point is enveloped in darkness and is far removed from the holy and central Point. The darkness round the lower point is black and yet not black, having no hue which ean be discerned hy the eye. Ieis of the same kind that prevailed in Egypt, regarding which it says: "they saw not one another, neither rose any from his place for three days!" (Ex, x, 23); ako, even darkness which may be felt" (hid. 21). [2434] Now this starting point was ramified into seven grades, 'The fist grade is darkness that displys ehree hues: that of smoke, of fire, and that of blackness. The smoky hue isthe apparition of the evil seducer who seduces mankind to stray from the path and to be rebellious. In allusion to such itis written! "There shall no strange god be in thee, nether shalt thow worship any strange god" (Ps. txxx, 9). 'The first half of the verse refers to the male principle, the second tothe female principle. "The fery view is that aspect ofthe evil power which brings 2430-2690] 'wu (ExoDUS) 25 about slaughter, bloodshed, and destruction amongst man- Kind. For there is in the world eauscless and purpostess staughterand bloodshed, aswellasiaughterandbloodsbed in 'the course of war, The fist proceeds from the male principle of the evil powers, the second from the female principle, The male aspect is concerned in mere bloodshed, whereas the female expect atthe root of ual wars of people aint people; and all sch wars proceed from the female principle. Fall, the black hue ste apparition ofthe evil power that presides ove the inficton of wounds and bruises on the fetes of men st well over eribsions and strangulation e458) "Thesecond grade emergesout ofthe darkness and branches ct into three hundeed separate dictions, although they All ace absorbed within each other, a2 were. 'Tey roam ahroad to indict evil on the word, to exceute justice openly for ins committed by men in sete, Tp third pats eos A nna char overpresds al the other grades [244a) 'The fourth grade is like a. riddy Conflagration, and is also concerned with the shedding of blood song men. tgves the authority tothe lower powers {forthe slaying of mankind. Tt iso the lower powers in the relation of a to body, For the sal cannot act ave thrngh the medium of body. Ic isthe aspect ofthe male, which can Boye RUS Ee po powers fa] 'TwkN THE croup Covent THe TENT oF MEETING, 'wheceby the Shekinah dwelt on the earth, and the unclean designated "end ofall flesh", passed out ofthe vorld and disappeared into the cavern ofthe great abyss, The Holy Siri hac tha sole sray over the world, ax Serptice ays? "Then the cloud covered the tent of meeting". It is further written: Awp Moses Was Nor ABLE To ENTER INTO THE TENT OF MEETING, BECAUSE THE CLOUD AnODE 'Tueauox, in other words, because the Holy Spirit hovered "Here follows inthe text lo dsertion on the Hekalach (tepen, alls of the anges, which not bed on an exponiton othe Serignine

326're zonan ty 2600
'ver the world and the unclean spirit passed out. The wicked, however, draw him again into the work, and if not for them he would exmpletely disappear. But in the days to come the Hely One, blessed be He, will cause him w pass completely out of the world, as Scripture says: "He 'will swallow up death for ever, and the Lord God will wipe away teats from off all faces; and the reproach of his people Will he ake away fram off all the earth; for the Lord hath spoken i" (Isa. 50¥, 8); also, "and (I will cause) the unclean 'spirit to pass out of the land (Zech. xtt, 3). Blessed be the [ord for evermore. Amen and Amen. 'The Lord will reign for ever." 24-28) (Lee. 4, 1-15 7) RR. Bleazar hogan here with the verse, "Ask thee a sign of the Loed thy God, ak it ether in the depth or in the height above (Use. 11), He sai: "We have compared the former 'with the later generations, and found thatthe former were conversant with a higher wisdom by which they knew how to combine the letters that were given to Moses oa Mount i, and even the sinners of Israel knew ¢ deep wisdorn contained in the leters and the difference between higher and lower letters, and how to do things with them in this world. For every letter that was transmitted to Moses wsed to ascend s4 4 crown upon the heads of the holy cclstal Hayyoth, who with them fted theough the ether which i under the refined and unknowable supernal ether. 'There were large letters and small letra; the large letters came from the most high and hidden Temple (hekkat) and the smaller letter from anather lower Temple; snd both kinds 'were transmitted to Moses on Sina, along with their occult combinations.[28] AND HE -cALLED UNTO Moses, AND THE LORD SPAKE UNTO MIM OUT OF THE TENT OF MEETING, SAYING. IR. Hiya coaneeted this with the verse "am come into my garden, my sister, my bride, I haye eaten my honeycomb with my Honey, [have drunk my wine with my milk, eat, friends, etc." "The firss part of this verse' he sad, 'does not seemn to accord with the second. Ifa man invites another while the food is spread before him, not after he hhas etten himself, The explanation, however, ix this, On the dey when the Tebermack wan ct. ontcat, aruher 'Tabernacle was set up aloft, and that day was one of joy to the Holy One, blessed be He. Moses, however, at that time, The Hebyew word i oth, which io Talmuiie Hebrew commonly tears "ewer The test ofthis pasage up fo 3 ("ANG he calle.) 'ale mainly with the nesuleprmers of aroun let, 'Dhe whole ie 'mite Frm the etones sajres of Mant, Cretons, and Lublin, ¥

330'Tue ZORAR AY
whereupon Gol said, "The Tabernacle has be the hand of Moses, and shall he remain outside way, therefore, He called to Moses, saying, Moses, how does cone dedicate # house ? With a banuet, ist not ? Therefore, "when any man of you offereth an oblation unto the Lord', 'etc, 'The verse can aso be explained in the same connection as follows. 'The "garden" is the higher Garden of "My sister, my bride" is the Community of Israel, whose capousals Were on that day consummated, all being blessed. ernal steam, Hence it says "T have 'diate that all those beneath And all the branches were blewed and nourished when the tothers were blessed above. And wherewith are they all based and eeated ? With the odour of the aacrfice Te wan when the Community of fsrael care down to make her abode fon earth that God proclaimed this verse, Because there was then blessing and joy in all worlds, and She was Grmly tablished asa source of blessing to all. For when those Six [grades} are blesed, then all workds are blested, both below and above, and Israel draw blessing fom all of ther" Re tsaae sid thatthe Holy One, blessed be He, was espoused to the Community of lirael only st the time when those Sie drank their fil of the "stream that never file" Judah said that the words, "Eat, O fricnds, drink, yea drink abune dantly, O beloved", were ddeesedtoall the leds ofthe loud butle-shout, who were then established and blessed because they all partook of the banguet of the King. For when the King came rejoicing he rejoiced the Matrana, and then they alate and were glad. R. Abba sid that the terms "Eenda'™ and "beloved" refer w the Six mentioned, who were pidden to drink and drink abundantly from that wine whick sakes the thirst ofall R, Eleazar said that these terms refer 89 all the lower onder since when thane Siy are bleed all b= neath are blewed. R. Simeon sail: 'Al these explanations are good, but the real truh is that "friends" refers those aboveand "beloved to those below." Who, aed R, Blea, "are those above and those below " "This js' good question', vaviena (Laverteus) 33 . "Those in the higher realm who are fast friends 'and never separate are called "frien, whereas thowe below who unite only at certain times are ealled "beloved foxes", Note that those in the higher realm are bidden only and since in that real they are invited to ex, 'whereas those below who require liquid are invited to drink, for all shoots require to be watered from the deep steam! Stid RL Flewar to him: "The term "beloved" is the more endearing of the two:why, then is it applied to thos below ? He replied: "Those who year for one another, but are not alvays together, are called "beloved", whereas thote who are always together and never hidden or separated from one another are called "friends. In the imcparableness of the tne set and the yearng ofthe othe lis the eorpleteness of the whole, for the blesing of the Commounity of Isl and the joy ofall world." R, Hiskiah applied the verse > the sacrifices, because they are the banquet which is brought before the King, and the accusers also partake of it and are satisfied, and so joy diffused everywhere, R. Aha applied the verse to the time when the Shekinal entered the aber- nace, blessing and joy being thea universally difused, and Trae! being perfected and joined [48] to the Holy One bless he He, on earth as it is writen, "and they shall make sme a sanctuary and I shall dell among them" (Es. x0 8) Aso Hr CALLED Uxto Moses. R. Simeon connected this with the verse, "The Rowers appear in the land, the time of the singing of birds (samir) is come and the voice of the turtle is heard in our land 12), 'Why', he suid, "is the word "land" repeated in this verse ? "The teason iz 'hat the "flowers" here are the "shoots" which God plucked upand planted in another place, and whose blossoms appear fon the "earth'"—that earth which is fity blessed by them, the holy earth, the superal earth, the true earth. 'Then, too, the time of euting-cf (semir) has drawn near, the time to destroy the dominion of the nations over Israel, when the "Tabernacle was st up, "and the voiee of the turtle was heard a 'THe 2oWAR IY te in our land", tsi, in the land whieh Joshua eonquered for Israel, When the 'Taberoacle was set up, Moses stood csi, not Vemurrng 6 enter iibaut perio, det "one alled unio Moses". Who was it that called ? She to whom the house belonged, the bride who had author' over Al the Howse AND THE Lorp sraxe To muy. This was He shat falled Voice, and to: whom Moses attached himself. R. Eleszar quoted here the vere: "Wherefore when T came was there na man, when I called was there none to answer ?" (ia. 1, 2) 'lappy are lara, he said, "in that wherever they congremate God is among them and takes pride in them, asi says "arac in whom I will be glorified" (id xu, 3). Nay more, Iara attain to perfeet ath on earth and Israel consumiate the Holy Name. For when Istiel ate blamicless in their conduct the Holy Name, so to speak, is whole, but when Israel are faulty in their conduct on earth, the Holy Name, if one may say 0, isnot whole above. For 20,we have leat: "One went up and the other went down, 'The superna leael ascended aloft, the Community of Israel ame down 1 ert, So they were parted from one another, and the Holy Name was left incomplete"; and all because the Community of Israelis in eile, Ye though Israel are in tale, the Holy One, blessed be He, is to be found among. them, and precedes them to the synagogue, where he ex: claims: ""Retum, ye backslding children, Till heal your backsidings" (Jer. us, 23). And if none heed, then God says: "Wherefore when I came vas there ng man, when T taille was there none to answer ?" So on the day when the 'Tabernacle was completed Gad came at once and rested thereon and suaightway "called unto Moses and spake to him from the tent of meeting, siving". He made known (© hits how Intel would sin and how this tent of meting would be "pledged" for their sss and would not endure. 'There was, however, a remedy for this: "if man should bring an offering to the Lord play on the won michan, "un, wal mas (An), "olde esa] vavigra (Levirreus) 333 R. Hizkiah once, when in the company of R. Simeon, asked him [5a] what was the precise meaning of the term 'orban (offering). He replied: "As is well known to the Com= anions, it means their "drawing neat" It refers to those holy Crowns which ate all knit together and drawn near to tone another until chey all form a perfect unity co make whole the Holy Name. Hence it is written, "a horban to YHVI", meaning that the drawing near of those Crowns isto YAVH to unify properly the Holy Name so that mercy should be shown to all worlds, and rigour should not be aroused. Hence the name ¥HVH is used (in connection with the sacrifices) and notthe name Blokim,' Said R, Hizkiah: 'How lad I am that [asked this question, sos to receive such an explanation, ¢ not written, "The sacrifices of Blom area broken spirit:a broken and contrite heat, Bhim. thou will not despise" (Ps. 11, 18)?' He replied: It does not say here "offering" (kerban), but "sacrifies" (cide). Ie is for this reason that the sacrifices were killed on the north side of the alta, because that is the side of Geburah, whick is designated Elokim, the purpose being to soften and break 'thespirit of severity, so that mercy may obtain the upperhand, Ieis meet, therefore, thata man shouldstand by the altar with contrite spirit and repent of his misdeeds so that that stern spirit may be softened and merey prevail over severity WHEN ANY MAN OF You OFFEMETHE AN 01 uNto THe Loan. R, Eleazar caid: "The words are inserted here «9 show that the word not refer to Adam, who also brought a sacrifice when God created the world, as explained elsewhere.' Said R. Simeon to him: "You are quite right." R. Abba discoursed here on the Psalm commencing: "A song, » pealm of the sons of Korah'" (Pe. xtvut). "This psalm', he said, 'surpasses all the other hymns of praise, sung by the sons of Korah, being fiymn upon hymn, a hymn with two facets, song and psalm, Twas sung in praise of the Community of Israel. Wherein, lies this praise ? In the words, "Great is the Lard and highly

10be praised, inthe city of our God, m his holy mountain",
oes har, t dea ea. at THE ZoNAR IY (se-sb For when is the Holy One, blessed be He, called great? Vie ia Sa ee the city of our God" We learn from this that the {esas Us Manca soe eel cnt Rls at ely praited. Hence, whoever being male is without his female is bereft ofall his praises and is noe included in the category 'of "man", nor is he even worthy to be blessed. (So in the book of Rab Hamnuna the Elder we find it stated that Job vas called "great" (Job 1, 3) only Because of his wife, who was God-fearing like himself.) The praise f their espousals is contained in the next words, "Beautiful in elevation", the one referring to the Holy One, blesssed be He, and the other to the Zaddit, this union being "the joy ofthe whole earth' "God hath made himself known in her palaces fora refuge these are Negah and Hod, (58) in which all Messings and joy ate stored up, and fiom whence they issue through the agency of that grade which is called Zaddik. "For lo, the inge assembled themselves, they passed hy: together" these are all the erowns of the King together; and from this point the Psalm has a different reference. "When a nan rectifis his actions by means ofthe offering, ail is firmly established and knit together in complete unity, ait is written, "when aman Brings near", that is, unites 'what should be united." WHER ANY MAN OF You OFFERETH. 'The term "man" (adam) excludes one who is not married, his offering being to offering and blessings not resting on him, ether above o below, For he is deficient and is called "blemished", and nothing blemished may approach the alta. The proof ie in the fate of Nadab and Abshu, Said R. Abta: "The incense is the most excellent of all offerings, for through it, are Llessed both those above and those fhelow, 'Therefore they were not worthy to bring this offering, because they were 'ot married. Tt may ail be asked, however, why were they hurnt ? 'The following: parable will explain, Aman canve before the queen to inform her tha the king intended to visit her and enjoy her company. He then presented himself to the king, who saw that he was physically defective, Said the sb-6a) VaviKRA (Levrrreus) 335 king: "It comports.not with my dignity that through the agency of ths eripple I should be presented to the queen." Meanivhile the queen had prepared the room for the kn 'When she sae thatthe king Was prevented from coming her by that man, she ordered him to be put to death. So when Nadab and Abihu took the incense, the Mateons saw "and rejoiced and prepared to meetthe King. When the King, hhowever, saw that they were defective, he did not wish o be {introduced to her through them, and kept aloof. Whea the 'Matrona saw that through them the King hept aloof, sraight- sway "a fire went forth from the Lord and consumed them". All this because a man who is not married is defective, and the holiness ofthe King fees from him." Or rHe carrie. This isthe general term. OF Tite HERD AND OF THE FLOCK: these are the particular terms. The Seripture particularises those animals which are proper to feat. 'Those which are not proper to eat may not be fought as an offering. The difference between those that are proper and those that are not proper to cat is stated elsewhere Je nig omuATION BE A nURNT OFFERING. R. Hiya cited here the vere: "For my thoughts are not your thoughts, said the Lor (Is. tv, 8). "The Thought of God', he said, "isthe fountainchead of all, and feom that 'Thought spread forth ways and paths in which the Holy Name might be found and fuingly established. From that 'Thought, to, issued the steam of the Garden of Eden to water all. On that Thought depend all beings above and below, and fom that Thought come the Written nd the Oral Torahs. The 'thought of man is also the fountat-head of his life, and from it stretch ways and path to pervert his ways in this world and in the nex. From that thought issues dhe deBlement of the evil inclination to work harm wo himy and to all, and from it come error and iniquity and presumptuous sin, iolatey, forniation and bloodshed; wherefore [6a] it says, "my thoughts are not a6 Your though" Hence it sas, fist of al, "IE ia oblation be a buent-offering", for the "barat- 'ecing" (lal) ss reference to "that which goeth np"

336THE ZOHAK IY (6a
(Colat) on the heart, to vit the thought, and therefore the fine offering mentioned is the burnt-offering." R. Aha was once walking in company with R. Judah. As they were going along, R. Judah said: 'We have learnt that the "Virgin of Lerac!" is blessed from seven sources; yet the Sceipnure says, in reference to her, "And do thou, O son fof mun, rise 4 lament over the virgin of Israel" and what fs even worne, The virgin of Taracl is fallen, she shall no 'more rise™ (Amos v, 3). Its true that this last verse has been explained by all the Companions as a message of comfort * "This, however, ean hardly be accepted, 2s the prophet him~ self calls it # lamentation (v. 1)" Said R. Aha: "I, too, tave been perplexed with the sume difficulty. I once came before KR, Sime looking very uoubled. He suid to se: "Your face shows that there is something on your mind." Tsaid: "Truly 'my mind sas sad as my fice." He said tome: "Tell me what iin" I said: "Ie is writen, "The viggin of Israel is fallen, the shall no more rise'. Ifa man is angry with his wife and she leaves him, shall she never return ? If s0, alas for the children who hive been sent ayay with her!" He said to me: "Are you not content with what the Companions have said?" T replied: "I have heard their explanatica, that it in eeally @ 'message af comfort, but it does not sitsfy me," He said: "What the Companions have said is quite right as far as it oes, buc there fs more w be said, Alas for the generation When the shepherds are gone and the sheep stray without knowing whither they are going ! Truly this verse requ but itis all plain to those who can interpret the Torah fitingly. See nov In all the other exiles of Israel aterm ys set, at the end of whieh Israel returned to God n of Israel eame back to her place. But this lat exile isnct so, for she shall not return as on previous occasions, as js proved by this verse which says, "The virgin of Terael is fallen, she shall rise no more' Note that itis not written, 6-66) vavigna (Lavimteus) 337 "shall not raise her any more'. Imagine a king who was 'oth with Nis queen aod banabed her from his plac fore 'erain time, When that time arrived she at ence rewurned to the king, So it happened several times. Finally, however, she was banished from the kin's palace for a very long time, Said the king; "This time isnot like the other times when she 'ame back to me. This time I shall go with all my followers (ofind her." When fe came to her he found hes in the dust [66] Seeing her thus humiliated and yearning once more for her, the king took her bythe hand, raised her up.and brought her to his palace and swore to her that he would never part from her again, So the Commusity of Israel, of all previous seceasions in whith she ws in exile, when the appointed time 'ame, used to retin of herself to the King; but inthis exile the Holy One, blessed be He, will hiraself take her by the fhand and raise her and comfort her and restore her 10 his palace, So it is weitten: "In tht day I will raise up the tabernacle of David that is fallen' (Amos 13, 11), the 'tabernacle of David" being identical with the "Virgin of Ierae'"" Said R. Judah: "Truly thou hast comforted snd satisfied me, and this is the truth of the matter. And it re= ninds me of something similar which I had forgotten, ofa saying of R, Jose, thatthe Holy One, blessed be He, will one day make prodamation concerning the Community. of Israel, saying "Shake thyself from the dust, ais, sit thee down, Jerusalem (Isa, ttt 2), ikea man taking his neighbour ly the hand and saying, Pull yourself together, rise." Said R. Aha to him: 'All the prophets use similar language. Thus itis writen, "Arise, shine forth, for thy light meaning, that the King ie here to he reeoncikd with her. And again, "Bebold thy king cometh unto che (Zech, 4): He shall come to thee to comfort thee, to raise thee, to repay thee all, to take thee into His palace and to espouse thee for esermor, a itis writen; "And I shall betroth thee for ever" (Host 19) ih they went log they éw R. Abba approsshing. 'They sid: "Here comes a master of wisdom; let us greet the 'Shekinah." Wher, however, they came up, he himself slipped cf the saddle ard came down vo the ground by them, He

338HE zoHian Ly (b-7
then began to dixcourse on the vere: "And there was the voiee ofa trumpet (ofr) exceedingly loud" (Ex. xx, 16) "The ancient sries', he said, "ffered as to the correct intonation of this verse. Some punctuated it $0 a8 to read, "And theee was a voice, the tumper exceeding stong", taking the voize and the trumpet two things, the trumpet 'being the signal for slaves vo go forth to eveeasting freedom, Some, again, made the voice and the trumpet one, this being the great voice whence issued the 'Torah, whichis ealled "strong becalse there lo Word nthe Torah so apparently weak or feeble which when properly studied will not be found as strong as a hammer breaking the roek. 73] It is also writen in the same passage: "Moses apake and God answered him by a voice" (Ibid. ag), 'Ths vee, a8 has been tlsewhere explined, isthe voice of Moses, the Voice to Which Moses atached himeof, It may be asked, does it not say further on than. "God spoke" (Zbid. xx, 1), and_not 'Moses ? Some exphin that the reason was because the people said to Moses: "Speak thou with us and we will hea, but Jet ot God speak with us" (Pid. 19) But, i fact, tere is 'no word in the Varah which Moses spoke on his own author- ity. Hence it says, "Moses spoke" with his own voice, "and God ansvsered him with that mighty Voice", confirming 'what he aa" 'They asked R. Abba to continue, s0 he went on with the verse: "Hut if priest's daughter be a widow or divorced and have no clild", ete. (Lev. 20, 13). "Blessed he sid, 'isthe portion of Israel above that ofall other nations, because God created the world only for ther sake, that they might receive the Lav on Mount Sinai and become pure and righteous in His sight. Now, when this world was made after the supereal patecrn and that fest man was planted in the earth whose stature reached tothe heaven, God desired tw drax down a holy sul from heaven to eatth in order that they might be joined and lioked together. And therefore formed rian dust from the ground", etc. (Gen. tt, 7), that he might juin one with the other and himself be peefec 'And therefore God created man male and female that he might be perfec. For when is max called complete after the

7071VAvERRA (LaviTtcus) 30
supernal pattern ? When he is joined with his matein unity, in joy, and in affection, and there iasue from their union 4 son and a daughter. Then ts man complete below ike the 'Holy Name above, and the Holy Name is attached to him 'But if a man isnot willing to complete the Holy Name below, it were better for him that he had! not been born, for he has 'io portion at alin the Holy Name, and when his soul leaves hhim it never joins him again, because he diminished the Tikamess af his Maoter, until i has been wholly cectifed, a» itis written: "But if priest' daughter be a widow or dic 'orced", ete, "The priest's daughter" isthe holy oul, called "dighter of the king, who issues fom the union of the King and the Matrona, and is therefare the lower body consisting of male and female, there being « corresponding soul above. "If she shall be widowed" from that body to 'which she was united, "or divorced" from that portion of the Holy Name, because "she has no seed" to resemble therewith that Which is above and to be linked to the Holy 1Name, then 'she aall return" to be restored to her original 'sate. 'Thereupon she shall return to ber father's house", that i, to the Holy One, blesed be He, "as in her youth", asat fist; and "she shall cat of her father's bread', to partake (of the delights of the King, But thenceforth "there shall no stranger eat thereof", that is, one who has not established the Holy Name below and wha has no portion therein; such

4one has no portion in the supernal delight wherein is
true "eating", [7b] and which is stil in the place where it 'was when the SaVOUF of the sacrifices used to ascend. For when there is food below there is food above; its as though a ling were t© prepare a banquet for himself and another Torhis servants, but were not to ea till hisservante ate. Hence the expression "sweet svour" (lit, savour of pleasantness)— savour for the servants, pleasantness fer the Lord. Hence wwe have learnt that Tract feed their Father heaven. And 'who ace they that eat of the banquet of the King? Who i 'not the souls of the righteous ? R. Abba further dscoursed on the verse: "Behold how 'gond and how pleasant itis for brethren to dwell together in unity" (Ps, Cowxin, 1). "Happy are Tse, he said, "in uo 'ite Z0HAR IV tb that God gave them in the charge of no chief or messenger, and they are attached to Him and He isattached tothem. And from His love for them He called them servants, as it is or unto ane the children of Ina are servants"

1kv, $5); and He farther called them childven, a
Write ("Ve are chitiren of the Land gone God" (Dest Hy, 1); and finally He called them brethren, as itis written, "For my brethren and companions' sakes" (Ps, cout, 8), And because He called them "brethren", He desired to make his abode with them and not Ieave them, Also we may take the word "brethren" to indicate the Holy One, blessed. he He, and the Community of Israel. So in the exposition ofthe verse, "Hear, O Israel, the Lord our God, the Lord is fone, we have learnt that "one" signifies the Community of Israel who clings to the Holy One, blessed be He, since, ss Rabbi Simeon said, the union of male and female is called "one", the Holy One, blessed be He, being called "one" only in the place where the Female also i, since the tale without the female is called half the body, and half is 'ot one. When, however, the two halves are United, they become one body and are called one, At the present day the Holy One, blessed be He, is not ealled "one". 'The inner zeason js that the Community of Tsracl is in exile, and the Holy One, blessed be He, has ascended aloft and the union has been broken #0 that the Holy Name isnot complete and is therefore not called "one. When will it be called one" ? When the Matrona will be again with the King and they shall be united, when, in the Words of the prophet, "the Kingdom shall belong to YHVH™, the kingdom refecring to the Community of Israel, to whom kingship ie attached, 'Then "in chat day shall the Lord (YHVH) be ene and his same one" (Zech, x1v, ¢). The verse continues: "Ie is like the precious oil upon the head that ran down upon the beard." This is the oil of the anointing of holiness which streams forth from the Ancient Holy One and which is found in that supernal stream which gives tothe children the where- 'withal to kindle the lights. That oil trickles on to the head of the King and from the head to the holy and venerable 'beard, and from there it steams on to all the gurments of 78a) VayIKRA (LEVITICUS) a 'splendour in which the King is arrayed, ast is written, "that 'came down upon the skirt of his garments". These are the (Crowns of the King in which is found the Holy Name: and itis through them that all the bounty and all the joy ofthe various worlds come down 1 bless. And this "good oil" (8a) 'was not available until the time when the service from below 'mounted on high so that they met one another.' R. Aha and R, Judah lifed up their hands and thanked RR. Abba, R, Aha then discoursed on the verse: "But God (Elbhim) came to Abimelech in a dream of the night" (Gen. 26,3) 'We alto find that "Btohim" came to Balaam (Num, 'xr, 9). How is it chat "Elohim eame to Gentiles and not 'to Teruel? 'The truth it, however, that, av we have learnt, the word "Elohim'" in these paosages refers to the celestial Power that was in charge of Abimelech or Balsam. So, when, wwe read that Elohimn said to Abimelech, "T also know', etc. (Gen. xx, 6), we interpret thus: "Although one higher than Tam knows, yet I also know', Hence he continued : "And T aso withheld thee from sinning. against me." There is really no sinning against a {mere} celestial Power, but what

1was that chrough the sins ofa people on earth their
Power above is weakened, and deposed from his i the sins of man kind injury is inflicted above, as it says, "And throogh your 'transgression your mother was put away" (Isa L, 1}, Hence an offering (Rorban) had to be brought in order to bring near (hareb) the upper world and the lower after they had 'been separated through the sins of men.' 1K. Abba and R. Judah then came and thanked R. Aha. XK. Judah then followed with the text: "Serve ye the Lord with gladness" (Ps, c, 1), "We have learnt, he said, 'that all service of God must be performed with gladness and zest, otherwise it is:not perfect. Now how is this possible in the case of the offering, which is brought as a sign of man's repentance for transgressing the precepts of the lav ? With 'wht face ean such a man stand before God ? Surely only with 'eantrte sprit and sorrowiul heart. Where, then, isthe joy 'and shouting ? Tho truth i, however, that this was provided by the priests and Levites: rejoicing was carried out by the 3a 'THE ZONAR IV (80-85 priest because he i far from chastisement and must ever how a more joyful countenance than the rest ofthe people. 'The singing, again, was carried out by the Levites, whose function it was. So the priest stood by him (88] and found suitable words to unify in joy the Holy Name, while the Levites broke out inio song. At the present day, when there are no offerings, if man sins and returns to his Maste bitterness of hear, with sorrow, with weeping and eont hhow is he to provide joy and singing? The answer is an cevoteric one. We huve learnt: "A man should enter 1 synagogue to the extent of two gateways and then pr alludes to the words of David: "Liftup your heads, O 'ye gates" (Ps. xxtv, 7), These are Maon and Machon, the 'which are far within, the beginning of the grades Kindness (Hesed) and Fear (Pahod), and the gateways of the world, 'Pherefore a man should in his prayer fix his mind on the 'Holy of Holies, which is the Holy Name, and then say his prayer, Others learn the same lesvon this: "Joy" ie the Community of Israel, and Israel will one day come forth from the exile through this joy, as i is written, "For in joy ye shall go forth (Isa. Lv, 13), and therefore it says, "Serve Ye the Lord with joy". It further says, "Come before him 'with song' This isthe completion of the joy, for joy is in the heart and song in the mouth. This, then, is the fitting way for man to appear before his Master, and then it ean be said to him, "Know that the Lord is God": he has now to 'unify the Holy Name and to link these two names s0 28 t0 'make them one, and this is the true service of the Holy One, blessed be He.' Said R. Aha and R. Abba to him: 'Assuredly it iss, Happy the righteous who study the Torah and knov the ways of the Holy One, blessed be He' 'They accompanied R. Abba three miles. He quoted 10 them the verse: "Hut as for me, in the multitude of thy lovingkindness I will come into thy house, etc. (Ps: ¥, 8). "This verse', he said, thas been expounded to mean that before entering a house of prayer a min should consult Abraham, Isaac, and Jacob, who instituted prayers to the Holy One, blessed be He: Abraham ast issaid, "Iwill come into thy house"; Isa as i is said, "I will how down toward, 8-99] javagRa (Leviticus) 8 thy holy temple; Jacob as it say, "In thy fear", OF such '2 one it ie written, "And he sti to me, thou art my servant, Israel, in whom I shall be glorified" (Isa, xix, 3) Ip mis ontatios 98 4 gunNr orremiso FROM THE 'ERD. R. Jose asked: 'Why should there be three kinds of 'burnt-offering—from the herd, fom the flock, and from the fowl ? Why is not one sufficient ? The reason is that if aman_ 'an afford he brings an ox, and i he cannataford anos he brings a sheep, and if he cannot ford a sheep he brings a fom for Gal does not demand of «man more shan he con is alfering was to correspond 'A ich man puffed up with his wealth was to bring an ox, because his thoughts were ily to be the mst sifu 'A'man of moderate means brought a sheep because he was not 80 prone to sin; while a poor man, who was the most 'timid of all, brought the smallest offering of all. And the fering of each was appraised by God at is tae yal R, Elearar asked R. Simeon, hie father, the flloning 'question: "We have leant that famine comes to the workd for three sins which are only found among the rich, because they are pufed up with their wealth, but not among the poor; how ist fair, {99} then, that God should say the poor (by famine) and not the rch, for now they will sin stl more? He replied: "Thin i a good question, and the Com~ anions have answered as follows. OF all the sons of man, hone are s0 near tothe Supreme King as those vessels which "He uses, to wit, "a broken and contrite heart" (Ps. 11, 18), "he that is of a contete and humble spirit" (Isa. tsi 15) Now, when there is a famine and the poor are punished and suffer, and tey weep and cry before the King and God 'rave chem nearer than ever, as iis written, "For he hath 'not despised nor abhorted the sfliction of the afited" (Ps, sit, 25) God then visits the sin for which Famine has come on the world. Woe, then, to the sinners who have 'atised this, when the King bestrs himself to take note ofthe Yoice of the poor. Heaven protec' us from them and their Yengeance, fir 40 it is written, "Til surely hear his xy" (Ex. Sx, 23), "and any ath hall wa ho, ete. (Uni) 'rhe roHAR IV boa-ob rhe offering of the poor man is small one, because his heart is downeat, and therefore even if he harbours sinful thoughts he ie forgiven beesine he is sufficiently piaithed by his own distess and that of his household. A rick man 'once brought an offering of two pigeons to the priest. On seeing them, the priest aid: "This snot an offering foryou." He went home very sad. His people asked him why he was so sad, and he aid: "Tecause the priest would not take my fering." "What was it?" they sid. Me told them it was {wo pizeons, 'They said: "That ian offering for a poor man, not for you. You must bring proper one." "What is tat ™ hae abked. "They replied: "An ox" ls the mere thought of sin then so serious ?" he sid. "I-vow that Iwill let no thought of sin enter my heart. From that day he used to sper the Say in business, then go ta bed at aight, and on waking he 'ued to call his bree, and they aught his the 'Torah and he used to study itil daybreak So, because he stdied, they called him 'the transformed Judah". One day R. Jee the Elder found him dividing his money, bal for the poor and half for merchandise to ship oversea, and after he had finished he sat down and studied the Torah. expounded the verse: "And Soul suid tothe Keniter (2 Sam. 3v, 6). "The Kenics', he said, 'were the devendants of Jethro, the father-in-law of Moses, and were

40called becaus they made for themaclves a nest (Kn) in
the wilderness, in order to study the Torah; for the study of the Torah does not requite husures oF merchandise, but only labour day and night. Hence they left the luxuries of Jericho and removed to the wilderness. Now, of Jethro iis 'written, "And Jetheo, Moses' fatherinclaw, took a burnt offering and sacrifices for God" (Ex, xv, 13), This shows 'that hs offering 96] was highly esteemed in the sight of God, and therefore "Aaron and all the elders came to eat with Moses fatherirlaw before God" (Ibid); from which we Jean that when one brings an offering with trie devotion, God comes to meet him. Now the offering of poor man highly esteemed before God, becaus: he brings to offerings: 'one the actual szeries, and the othe his cwn flesh and blood, because, though he has nothing to eat himself, he yet brings 2] vavngna (Levericus) 4S an offering. A poor man can bring a litle flour and make atonement; for just as his own flesh and blood were burning (jit hunger, so the flour is heated with the oil smeared on to, Wve learn that any man may bring an offering na baking-pan or a frying-pan because it i heated in the same way as he heated 'his flesh and blood with his evil fassions and set ll his limbs on fre. The essence of the Aifering is that is analogous to the sin, and that a man 'ould offer to God his desires nnd pasion or thi fs noce seceptable than all. Blessed are the righteous that they bri this 'offering every day. Yee witha, the actual offving is Teter, because it brings blessings on all worlds. "He further dscoursed un the verse: Blessed be the Lord ut of Zion, veho dwelteth at Jerusalem, hallelujah" (. (eeu, 31), He side the Lord blesed from Zion ? Is He to blesed from the recondite supernal steam ? What it smeans, however, i thatthe Lord is blessed when the Moon is illumined by the Sun and they draw near one another. Or again it may mean thatthe place from which it is known thatthe Holy One, blessed be He, i blessed is Zion siti 'writen: "For there the Lord commanded the blessing, ete" (Ps cxex, 4)" Said R, Jose to hin: "Blessed are thou that thou hast attained to all this, and bleed are all those that study the Torah! Ir tis oBLATION Bk A SACKIEICE OF PEACE OF R. Judah discoursed here on the verse: "And God said, Let Merebea firmament in the midst ofthe waters" (Gen. 1,6). 'When God created the world', he sai, 'He ereated seven. firmaments above, and in each one stax and constellations and ministers to serve, and Chariots one above the other 10 take upon themselves the yoke of the kingship of their 'Master. Some have si wings, some four wings; some have four faces, some two faces, and some one face: some are of 'fre, some of water, and some of sr. 'Thefrmaments envelop 'one another lke the skins of an onion, and every firmament trembles from the fear of its Master by whose command it 'moves or stops. Overall isthe Holy Ong blesed be He, who 'sustains all in His power and might. Similarly there ate seven

346ue zoHAR IV [ob-100
'earths below, [16a] one higher than the other, the Land of Israel being the highest of al and Jerusalem being the highest paint in the whole inhabited world. Our colleagues who dwell in the South have seen all thi in the books of the ancients 'and in the Book of Adam. Baween each earth and the next is a firmament which divides them from one another, Hence they all have separate names, among them being the Garden 'of Eden and Gehinnom. The creatures ia them aleo are different, corresponding to those above, some with two faces, some with four, and some with one; and their aspects also differ. Bur, it may be said, are not all men descended from Adam, and did Adam then go down to each of these earths fand beget sons there ? The truth is, however, that man found only ia thishighest earth which iscalled'Tebel{inhabit- ced world), and which is attached to the upper frmament and to the supreme Name. Hence man is superior to all other creatures. For, just as above there is a highest firmament whieh isthe throne ofthe Holy One, blessed be He, so below 'on this Tel ie the king ofall, to wit, man. As for the lower 'ereatures, they are produced from the moisture of the earth under the influence of the heavens, which brings forth creatures of various kinds, some with skins and some with shells—red, black, of white, and so forth, none of them enduring for more than ten years ar so, In the Hook of Rab Hamnuna the EMet itis explained further chav all the i habited world is circular like a ball, so that some are above and some bdow, and the strange appearances of certain races, are due to the nature ofthe ar, but they live as long as other men. Further, there is a part of the world where ii when in another part its dark, so that some have night while 'others have day. Also there ita place where itis always day 'and where there is no night save for a very short time, All this account which is found in the books of the ancients and in the Book of Adam is confirmed by Scripture, which says: "L wil give thanks unto thee, for Tam fearfully and wonder= ly made, wonderful arc thy works" (Pa. exintxy 45), and again, "O Loed, how manifoll are thy works" (Pa ctv, 24). 'This mystery" has been entrusted to the masters of wisdorn? "That there ae even earths emlping be another. The Cabbalins, roa-114) vavigaa (LEVITICUS) rd but is not known to those who mark out boundaries.! $i larly the sea is Full of different creatures, but in all worlds there is no ruler save man and God above him." R. Nehorai the Elder ence went on a ses voyage. The ship 'wat wrecked in 2 storm and all in it were drowned. He, however, by some miracle, went down to the bottom of the sea and found there an inhabited land where he saw strange human beings of diminutive size; they were reciting prayer, but he could not tell what they ssid. By another miracle he 'then came up again. He sid: "Blessed are the righteous wha study the Torab and know the most profound mysteries. 'Woe to those who dispute with them and do not accept their 'word From that day, whenever he came into the house 'of study and heard the Torah being expounded, he would 'weep. When they asked him why he wept, he would sas, "Because I was sceptical about the words of the Rabbis, and now I fear me for the judgement of the ether world." R Judah, commenting on the verse, "Let there be a firmament in the midst of the waters", sid: "Did not that firmament divide the upper from the lower waters there 'would be conflict between them. But [108] that firmament keeps the peace between them, and the world is established 'only on peace. God is also called "peace"; He is peace, His name is peace, and all is bound together in peace? R. Abba said: {sce that this supreme Holy Name is alte= gether peace and altogether one, and paths diverge from it in all directions."* [115] Ir is oBLATION MEA SACRIFICE OF PZACE OFFERINGS. RR. Abbe here quoted the verse: "Awake, O noeth wind, and come thou south, blow upon my garden that the spices thereof may flow out" (S.S. 1¥, 15). "The north wind', he said, 'refers to the burnt offerings which were killed on the north side (sa/on) of the altar, because these stone for the thoughts which are in the recesses (mazpune) of man's "The arographar. The passe which ello ihe textes. symboten ofthe forms of thle a the Divine evar mane ofthe Deity tothe various es the able the Appen of Yo. a thi easiton

348THE omaR IY [nb-ge
heart, "The south wind refers to the peace offerings, which 'were killed on the south side of the altar, because they make peace between higher and lower, and between the various 'quarters of the world, 'Therefore the bringer also eats of therm and has a share in them. Of all the offerings, none are

420well beloved to God as the peace offerings, hecause they
bring harmony to upper and lower. Superior tall, however, is the incense, becanse itis brought not for sin oF trespass, but for joy, as it is written, "Oil and incense rejoice the heart" (Prov. axvit, 9), according to our explanation. For this reason the incense was brought atthe same time that the Jamp was lit (Ex: x48, 7). The peace offerings spread peace everywhere and allay strife and wrangling, but the incense fastens the bond of faith," [128] 'When R. Hiokiah was studying with R. Texac, they once rose at midnight to study the 'Torah, K. Isaac discoursed on the verse: "Bebold, Bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lore" (Ps. xxl), 1), "This verse', he said, 'sa tribute to all true believers. And who are the true believers? Those who study the Torah and know how to unify the Holy Name in the fiuting manner. [136] When a man ses at midnight to study the Torah and the North Wind awakes, then a certain ind? arises and praises the Holy One, blessed be He. And with Her arise thousands and myriads (of angels] who all com- 'ence to praise the holy King. But they al fall nto silence in order to listen to those who study the Torah, and they proclaim: "Behold, bless ye the Lard, all ye servants of the Lord", as much as to say, *You bless the Lord, you praise the holy King, ye erown the King." And hat Hind adorns herself with that man and stands before the King and says: "See the son with whom I am come before thee, with whom,

1approach thee." 'Their blessing is real blessing, a8 it
'say5, "Lift up your hands in (to) holiness" (bid.) What ix 'the pasa which flame in the tat resumes the dicunson af he relation ade nares of the Dis othe arouses sd meen a serve arrangement. Ths spain is foamed by a eaage ehmparing 'he en Comumaniments othe te "Wor fhe Creation by + Rah forced oterpretaom, The Skin sye-138] varugra (Levitices) 349 "holiness"? The supernal Place from which issues the source 'of the "deep stream'. When a man has come s0 far, they 'proclaim over li, "he Lord bles thee from Zion' (id); from the place in which the Community of Israelis blessed, from there He will furnish thee with blessings. Also, "thou 'shalt see the good of Jerusalem" (Ps, cexvt, 5), to wit, the blessings that reach t from the King through that holy grade of the Righteous One. Te A souL 818, exc. R. Jose said: 'How greatly should men take heed not w sin before their Master, for every day aaherald goes forth proctaiming, Turn your hearts, ye peoples, to the holy King, be on your guard against sin, arouse the holy soul which He has given you from the celestial holy place. For so we hive learnt, that shen the Holy Ons, blessed be He, draws forth a soul to send it down to earth, He impresses upon it many warnings and threats to keep His 'commandments, and He also takes it through a thousand it worlds to see the glory of those who have devoted 'themselves to the Torah, and who now stand before the King ina robe of splendour inthe form which they possessed in this world, bebolding the glory of the King and crowned 'with many diadems, When its time comes to descend to earth, it makes its abode in the terrestrial Paradise for thirty days to see the glory of the Master of the righteous, and then ascends to their abode above and afterwards comes down 10 eutth. [13] Before it enters into the body of a man, the holy King crowns it with seven crowns. If tains ia this world and walks in darkness, the Torah ia grieved for it and says, All this honour and all this perfection has the holy King delivered to the soul, and she has sinned before Him ! And what if she 'does sin ? We learn the answer, continued R. Jose, 'from the verse which says, "Until the day be cool and the shadows fee away" (SS. 11,17). "Until the day be cool": this it a 'waming to the soul to repent and purify itself before the day 'of this world shall cool off and be followed by that awful day 'on Which God shall eall her to account: when she depars from this woeld. "And the shadows flee away": this refers tothe secret known to the Companions, that when a man's

350'THE Z0HAR IV 35
time comes to leave this world, his shadow deserts him. R. Eleazar says that man has two shadows, one larger and. 'one smaller, and when they are together, then he ie truly himself. 'Therefore a man should review his actions and rectify them before his Master and confess his sins, because God jg called merciful and gracious, and He receives those. who return to Him, Henee he should repent before the shadows flee away, for if he only does so when he is already under arres, this is indeed repentance, but no: so acceptable. For when the day arrives for the soul to depart from the 'world, the Holy One, blessed be He, looks sadly at her and says: "IF 4 soul sin although it hath heard the voice of 'adjuration' —for did T not adjure her by My Name not to be false to Me, and testify against her when she went down to earth ? And he isa witness" (Ibid. truly so, for many times [testified against him to keep my commandments. Therefore since the man is a witness, when he returns to the King and either "see" or "knows"—-sses, that i, his sins and ponders fon them, or knows for certsin that he has.committed some 'ransgression—then, 'if he do nat utter it that is, if he do 'not confess his sins before his Master, when he leaves this world 'the shall bear his insquity". And if that ie 60, how shall the doors he opened to him and how shall he stand before his Master? Therefore itis writen, "When 3 soul sinneth, ete."" RR Abba cited the verse: "All this is come upon us, yet 'we have not forgotten thee, neither have our steps declined from thy way" (Ps. xiv, 10). "The word "this" *, he said, 'where we should have expected "these things", alludes to the celestial judgements; all these, says the Psalmist, have come upon us, and yet we have not forgotten the words of the Torah, From this we learn that whoever forgets the words of the Torah and is not willing to study is like one who forgets God, forall the Torah is the name of the Holy One, blessed be He, And wheever deals falsely with the sign of the holy covenant which is imprinted on ims like one who deals falsely with the name of the King, for the very name of the King ix stamped on him, Further, the Torah is bound 'up with ths, and whoever keeps this covenant is like one agh-t4] vavigaa (Leviricus) 351 who keeps the whole Tora, and whoever is false to iis ike 'one who i false to the whole 'Torah. So, until Abraham was fircumeised it was not writen of him that he Kept the hole Torah, but after he was circumcised it says of him? cause Abraham obeyed my voice and kept my charge, 'my commandments, my statutes and my laws" (Gen. xxvt, 5). So, too, with Isaac (14a); and Joseph, too, because he 'guarded this covenant, was rewarded with the ox, which is, the frat of offerings, a i says majesty is his (Deut. xt, 1 "Why was he blessed with that of the right, as itis writen, "The face of an ox was on the left" (Beek 1, 10)? He replied: "That he might partner ofthe one eluewhere called "cow", and that Joseph, because he guarded the covenant, became sttached to these two grades" Said R. AbbacThis shows that whoever guards this sign attaches to himself these two grades to protect him the gateway to all the heavenly doors, the di a inked with the Holy Name. Also, the blood which lows from the child is preserved before the Almighty, and when punishment impends over the world, God looks at that blood and delivers the world. We have learnt that through 'that bloo¢ the world is based on fovingkindness (feted), and all worlds are established' So R. Simeon expounded the words: "If not for my covenant day and night, etc." (Jer, 'xxx, 29), saying: "There are two Crowns linked together, they being the gateway to all other Crowns: one is Justice and the other is Mercy, one male and one female, one white 'and ane ced, 'This covenant takes hold of both of them, lovingkindness and judgement, day and night. Hence it is called "day and night", because it takes hold on both, 'Thus hhe who isable to keep thiscovenant without fail and offends not against tall his days takes hold of day and night and is 'rewarded in two worlds, in this world and the world to come.

3Tur ZomAR Iv [eaa-n46
"Therefore Abraham was called "perfect" (Gen, xmt, 1), but not before he had attained both, day and night, and this was only after he was circuncised. aid R, Eleazar to him: "We have Jearot that when a ire crema nd sr ender twee 1h, he is called ger zedek (a proselyte of righteousness), 'hut no:more, which means that he is privileged to enter into. {4d} the crown of righteousness, and you say that he attain tw "day and night"? He replied: 'Eleazar, my son, you cannot compare one who comes from the holy root and the 'sock of truth to one who comes from an evil stock and from 'an abhorred root, OF Ise it is written, "I planced thee a noble vine, wholly right sed" (er. 1,21), whereas ofthe iMolatrous nations it s writen, "whose flesh as the flesh of 'asses and whose issue is like the issue of horses? (Ezek, tt, 20). Therefore Israel, who are holy, the seed of truth, the stock which has been established at Mount Sinai, where ail their filth was removed from them all enter ito the covenant of day and night to be wholly perfected, but for the other nations itis hard to remove their pllition, even after three generations, Hence the expression, "proselyte of sedek! (righteousness) "And so', said Rab Hamnuna the lder, 'Gentiles before they are circumcised abide in the lower crowns, which are ot holy, and an impuce spirit rests on them, When they are converted and circumssed, they bide in a holy erown which is above the lower crowns, and a holy spirit rests upon them. But the Israelites who are holy. sons of holy parents. who have been established at 'Mount Sinai an have entered into the perfect faith, 30 soon ax they are circumcised attain to all!" [Jose suid: "Te is writen, "For this is as the waters of 'Noah unto me (sa. Lt, g). Why have we here the expression "waters of Noali" and not" waters of the flood"? The reason 'sthat when mankind are sinful and there isa righteous man in the world, God speaks with him in order that he may pray for mankind and obtain forgiveness for them. God first promises to save him alone and destroy the rest. Now the proper thing fora righteous man to do at such a time is to "es they are atch ott thi re, agbasa vavitna (uevrrreus) 353 forget himself and espouse the cause of the whole world in order to appease God's wrath against them, as Moses did 'when Israel sinned. When God, however, said to Noah, "the end of al fesh is come [x59] before me", Noah replied, 'And what witt thou do to me P", co which God replied," will establish my covenant with thee, make thee an ark of 'gopher wood". So Nosh did not pray for the world, and the waters came down and destroyed mankind, and therefore they are called "the waters of Noah' R. Jose continued: 'Whit is the meaning of "his (sth) to me", in the verse quoted ? Said the Holy One, blessed be , The waters of Noah have caused me to reveal sth in the 'world, ac i everson, "ath this) the sign of my covsmant 'with them, my bow have Tset in the heaven" (Gen. 1%, 12, 1), as much as t say, thee is none who heeds the glory of 'Name which is alluded to by the word soth. Hence it it 'one ofthe signs of a santly and virtuous man tha the rainbow 'does not appear in his days and the world does not require this sign while he is alive, Such a one is he who prays, for the world and shield i, like Rabbi Simeon ben Yocha, in 'whose days the world never required the siga ofthe rainbow, forhe was himself a sign. For if ever punishment was decreed aginst the world he could annul it. One day he was sitting "at the gate of Lyedda when he lifted up his eyes and saw the Tight of the sun darkened three times, and black and yellow 'pots appearing in the sun He said to his son, R, Eleazar: 'Fellow me, my son, and tus see what happens, for of a surety some punishment is decreed above, and God desires to let me know. For such a decree is kept in suspense thirty da, and God does not extry it out before making itAnown wD the righteous, as i is written, "For the Lord will do nothing. but he revealeth his secret to his servants the prophets" (Amos ttt, 7)' They came into a vineyard, where they saw a serpent advancing like « coil of fire along the ground. R. Simeon shook his garments and brought his hand down, 'onthe head of the serpent, which ehen came toa hall, though its tongue was still moving, He sai to it: "Serpent, serpent, igo and tell that upernal Serpent that R, Simeon i stil alive." Te then put its head into a hole in the ground. He sad"

354'THE ZOMAR IV fase-ts6,
'ordain that just as this serpent has returned to its hole in the 'ground, so the supernal one shall retura to the hollow of the seat abyss." R. Simeon thea began to pray. As they were praying they heard a voice say: "Ve ministers of evil, return. to your place; ye band of rifflans, abide notin the world, for R. Simeon ben Yochal annul: your power, Happy art thou, TR, Simeon, that thy Master is aoliitous for thy honowr at all simes, above that ofall other men."" By this time he saw that che sun vas shining He said: "Surely the world issafe again i fia hoot an expounded the eae: "For the Lond a High ous, he loveth righteousness, the upright shall behold his face" (Ps. x1, 8). 'God, he sid, 'loves to do righteous acts 'when the upright behold his face, that is, pray to him for theie needs. According to a more esoteric explanation, the verse means that the 'days of antiquity' (yeme kedem) of the Ancient Unrevealed Holy One and the 'days of old' (yeme 'lam of the Small of Countenance, which are called 'his face', see with direct glance the most precious of sights. For

40we have arnt, that when the Holy One, blessed be He,
looks upon the works of men and sees that they are good, then the Ancient Holy One is revealed in the Sinall of Counten- ance, and all the countenance of the latter beholds the hidden 'countenance and is wholly blessed, since ther look at one another directly without turning to the right or left [158] and they water one another until all worlds are blessed and all become one, so that 'the Lord is one and hie name ix one'. Bur when sin is rife in the world, the Ancient Haly One ie hidden and they do not look st one another face to face, and punishment is let loose on the world and the thrones are 'ast down and the Ancient of Days is hidden and does not appear, so that sinners turn mercy into judgement. 'We have learnt a8 follows. From the side of the Mother issue emissaries of punishment who are armed. with the 'clubs of Gehurak (Severity), and prevail over Merey, and then the worlds are defective and there is conflict between them. But when men amend their ways below, punishment is mitigated and removed, and mercy isawakened and prevails 'over the evil which arose from stern judgement, and then 156-168] varngna (Lavericus) 355 there is joy and consolation, as itis written, "And the Lord was comforted of the evi!" (Ex. xx, 14), When judgement is mitigated, all the Crowns return. to their places and the hey are restored to the Mother, and this i called repentance (teshubat, lit. turning), and the world js forgiven, since the 'Mother s in perfect joy." (164) R. Abba was once siting before R. Simeon, when R, Bleazar entered. R. Simeon thereupon quoted the verse: "Phe righteous shall Nourish Hike the pain ttee, etc." (Ps. eit, 12), "The palm', he said, 'is the slowest ofall tees mature, taking seventy years. The reason why the righteous 'is compared here to the palm tree is one which the Com- 'anions are reluctant to reveal, although itis indicated by the Scripture, It has to do with the exile of Babylon, when the Shekinah did not reuun to its home till seventy years hhad passed, The "righteous" here isthe Holy One, blessed bbe He, asin the verse, "For the Lord is righteous, he loveth righteousness" (Ps. xt 8). He is also compared fo a cedar, as in the verse, "Excellent as the cedars" (S.S, 15). "He shall grow in Lebanon'; this isthe supertal Eden, of which it is written, "No eye hath seen, O God, save thine" (Is. text, 4). This Cedar shall grow in that exalted place; and this shall bein the lst exile, when God shall be like that cedar 'which is long in coming up, but once it comes up grows in x day, and'at the beginning of the next day-already provides a shade against the sun, "They shall be planted in the house 'of the Lord", at the time of the Messiah; 'and flourish in the cours of our God, at the resurrection of the dead; "They shall still bring forth fruit in old age", on the day 'when the world will be waste "and they shall be full of sap and green" afterwards; [165] and why allthis? "To show thatthe Lord is upright he is my rook and there is n9 'unrighteousness in him "The pase whic flows fe writen in 0 ould be hardly posse 16 eonvey is meaning oink as that sn (spec te sn of uhm uncoer the raed. test of Be Mother (Binh and repentance te everng-p aan "Fee word irda (rering sb espe may ening he {igh from the Ancient Holy Onto retrn to the Sal of Coumtnance

396'THe ZOMAR IY (166-170
RR Simeon further diteoursed on the verse: "A froward aman seattereth abe strife, and a whisper separateth chet friends" (Prov. xv, 28). © "The frowacd man seattreth abroad strife", as we have said, that sinners cause a blemish above; "and a whiapererseparateth his friend that i, he Separaeth the Matton from the Holy One, blessed be He,

40that He is not called One, for He isnot called One save
when they ae in uni, Woe to the wicked who cause separa- tion above ! And happy are the righteous who stablish the 'upper realm, and happy are the penitent who restore all 'ings to thie places Hence we have leat that tothe place reserved for penitents even the wholly righteous cannat aun, For the former are established in an exceeding high place, the place from which the Garden is watered, whereas the later are established only in the place called "righteous". 'The former bring the water from the supernal place of the deep river to that place which is called "righteous", and the latter tansinit it fom that place where they abide th 'world, Hence the former are higher and the later lower, Happy isthe lot of the penitent, and happy isthe lot of the 'wholly righteous, since through them the world is able to exist (174) Tr THE ANOINTED PRIEST SHALL SIN 50 AS TOURING QUILT ox THE PEOPLE, R. Abba cited here the verse: "Tell me, O thaw whom my soul loveth if thou know not, O fairest among wonen, go thy way forth, ete.'(S.S. 1,7, 8), "The Companions', he said, 'have explaised these verses in reference to Moses at the time when he departed from the world, asi says, "Let the Lord, the God of the spirits of all flesh, appoint a man over the congregation... who shall go 'out before them, ete." (Num, xavil, 16). We may also, however, suppose them to be addressed by the Community of Israel tothe Holy King. In the Book of Rab Harnnuna the Elder itis writen that so long as the Community of Israel is inthe Holy One, blessed be He, the latter, 10 to speak, is com- plete and pleased with himself from sucking the milk of the supernal Mother, and from that draught He waters all the others and gives them suck. We have karnt also that R- 370-178] Vavinna (Leviticus) 357 Simeon stid that as Jong as the Comimunityof Isae sin the "Holy One, blessed be He, the latter is complete and joyful, and blessings abide in Him and issue from Him to all the thers, but when the Community of Israel is notin the Holy One, blessed be He, then, as it were, Blessings are withheld from Him and from all the others. The secret of the matter is that wherever male and female are not found together, blessings do not rest. Hence the Holy One, blessed be He, laments and weeps, as it says, "The Lord shall mightily roar over his fold" (Jer. xxv, 30) And when [174] the 'Community' f Israel Went into exile, she said to Him "Tell sme, 0 thou whom my soul loveth, how shalt chou fed thy- self from the deep river that ever flows, how shalt thou feed thyself from the light of the supernal Eden, how shalt chou feed all the others that depend on thee, just as I too was fed from thee every day and water all those below, and Israel too were fed by me? And now how shall Ibe ax one that is veiled, as one that fainteth without Blessings for lack of the blessings that I require and have not ? How shall The able

1lead without feeding the flocks of thy companions, to wit,
Tsrac, the children of the patriarchs, who are a holy chariot above ? To which the Holy One, blessed be He, answers: Leave this to me, forthe secret thereof is with me. But if thou knowest not, heré isa course! for thee. Go thy way by the footsteps ofthe lock, to wit, the righteous who are tod den underfoo, and for whose sake I will give thee strength to rise, and feed thou thy kids, to wit, the school children for whose sake the world is preserved, and who give strength to the Community of Israel in exile, beside the shepherds! tents, the schools in which the 'Torah is ever to be found, 'Or the last worcls may be explaned thus. When there ar in the world righteous men and chilieen learning the 'Tors, then the Community of Israel can exist with them in exile but if not, God forbid, then neither She nor they can endure, 'And if there are any righteous, thea they suffer first [fr the 'sing ofthe age, and if not, then these kids for whose sake the 'world is preserved suffer first, and God takes them from the 'world although there is no sin in them. And not only this, tout He also banishes from Hinself the Community of

358'THE ZOMAR IY [7-180
Trae! and She goes into exile. Hence it is writen, "If the anointed High Priest shall sin ao as to bring guilt on the people", or rather, "on account of the guilt of the people", fhe word yeheta (sin), meaning here "wahhold his kindness and exercise judgement R. Isaac cited the verse: "Remember Abraham, Isaac, and Israel thy servants" (Ex. xvctt, 13). Why', he asked, 'is it not written, "and Isaac" ? The reason is, as we have learnt, that everywhere the "eft" is embraced inthe "right", and the eight has been strengthened so that it can 'embrace the left, and therefore the ward Teaae ie not separ- ated from Abraham, But the text goes on, "and Israel", be- 'eause Jacob clasped both of them and ves perfect in all. The 'verse proceeds: "To whom thou swarest by thy own self" God sore to the patriarchs by the Fathers! above, by those who abide "in thee". "Which I said"; that is, "I willed", 'a in the verse: "The Lord said that he would dwell in the inherit (lit for a world): this isthe supernal world to which this earth is attached and from which itis nourished, and if this earth is put away, why isit? Because of the iniquity 'of the people." Ir-THE ANOINTED PRIEST six, R. Isaac said: "Thi the priest on earth who has been appointed for divine service. If a in is found in him, then verily it brings guilt on the 'whole people, and woe to them who are relying upon him ! [184] Similary, if sin is found in the reader of 1 congre- ation, woe to those who are relying upon him ? R. Judah 'aid: 'All the more so the priest, at whose hand all Israel 'and upper and lover beings are waiting to be blessed. For, 'as we have learnt, when the priest begun to recite the formulas and to bring the offering, all were blessed and joyful. The 'Right began to waken, the Left was merged in the Right; all 'were linked together and united, so that through the priest hheaven and earth were blessed. Hence he had to bring an offering for himseli, that his sin might be atoned for." Said R. Jose: 'We have leaent that through the priest a man's sin is The highest grade 180-188] VaYORRA (LEVITICUS) 359 stoned for when he brings the ofering. But if the priest himself sing, who can bring an offering and atone for him, seeing that he is become corrupt and is not fit to be a source 'of Blessing Said R. Judah: 'Bur ist not written, "And he shall make atonement for himself and for his house" (Lev. 'xv, 6)?" Said R. Hiya: 'We know that the high priest was attached to a certain Place, and the deputy high priest nd the ordinary priest to another. 'Therefore another priest had to bring his ofering first that he might ascend to the Place to which he vas by right attached, and there atone for his sin. If this i not enough, then the high priest brings his 'own offering, and then the angels all assemble to atone for his sin and the Holy King aasents" 'Once as R. Eleazar and R. Abba were sitting together, the former said: 'I observe that my father will not listen to any rman reading the prayers on New Year and the Day of Atone- iment unless be has watched him three days previously to Durily him; for B. Simeon used to say, "Through the payer (of the man whom I have purified the world receives atone 'ment. He was still more particular not to accept the shojar' blowing of any man who was not Nell acquainted with the 'ules of the shofar and their inner significance, "On this day of New Year) Isaacs crowned, and becomes the head of the patriarchs' Said R. Abba: 'We read the por- tin of Teeac (Gen. x4, x41) on thie day, becaise om this day 'he was bound below and was also united to the One above. . Eleazar said: 'On this day Isaac crowned Abraham with picky nr veeat, Gand She Lord cried (eceal Ns prone) Abraham!" (Gen, xxi, 1), because the Right Hand was come pleted and perfected." R. Abba said: 'Had not the judgement fof Isaac been passed through the place where Jacob abides fand annlled thee, it would have gone ill with the world But when it entered into the place of Jacob, and Jacob lad hold [18 on it, then the fire sank and the heat was cooled. ein as if man ina great passion e2es his weapons and goes 'out to kill someone, but certain wise man meets him atthe 'door and detains him, and while they are arguing with one 'another his arger cools down, and instead of going out to "thers har Mow on New Veer

360vie zomaR Iv [186
Kill, he only goes out o reprove. Who was it on whom the 'man vented hin passion ? Surely the man who stood at the door !So the Holy One, blessed be He, said to Israel: "My sons, fear not, for I stand at the door; only brace yourselves lup on this day and give Me strength. And through what ? "Through the siofar. Furi the sound of the thofaris properly produced and listened to with devotion, then it mounts Alofe and the patriarchs crown themscives with it and stand in the tent of Jacob. Hence strit attention should be paid to the sound of the shfar. Every sound ofthe shofar ascends to. diferent firmament, all the denizens of which give place to the sound, saying, "And the Lord uttereth his voice before his army" (Joe 1, #1). And that voice remains inthe frma- ment until another voice comes and joins it, and then they bboth ascend together to another firmament. And. when all the voices from below are collected and ascend to the highest firmament where the Holy King is, they stand before the Holy King and then the thrones are set and another throne, that of Jacob, is Frnly established. In the Book of Raby Hamnuna the Elder we find: Prayer and the sound of the shofar which are produced by a virtuons man with his heart 'and soul mount above, and the accusers above sre thrust away before it and cannot face it. Happy are the righteous 'who know how to be trity devout before theie Master and to establish the world on this day with the sound of the shofar; hence it is written, "Blessed is the people that know the joyful sound (of the sofar)" (Ps. Lexx, 15). On this day: the congregation most look out for 4 man without blame who krows the ways of the King and how to, honour Him, that he may pray for them and transenit the sound of the shofar co all worlds with concentration of thought, with. wisdom, and with devotion, that through him chastisement may be removed from the world, Alas for those whose minister is not fing, for through im their sins will be called to mind. But if he is cruly virtuous, then the people are justfied through them through him, priest and Levite were examined as to their character, and if they were not found satifactory they were not allowed 186-19@) vavngna (Leviticus) aor to minister. Avd so, too, withthe members of the Sanhedrin before they were allowed ta judge." AND IF THE WHOLE CONGREGATION SHALL ERR, ETC.

1Sinieom cite in this connection the verse: "Rise up, ye
'women that areat ease andl hear my voice et." (Lat NX, 9)- He said: 'A man should be ever solicitous for the honour of his Master in order that his som may be without flaw. For 'when God crested man, He cated [19a] him without fa, 4s it is writen, "God made man upright" (yashar, lit, tt) (Eecles. vs, 20). The word man" (adam) means male and female, the female being included in the male, and hence it says "upright". Now in the depth of the wrest abyas there isa certain hot fiery female spirit named Lilith, who at first cohabited with man, For when man was created and. his body completed, 2 thousand spirits from the lelt side assembled round that body, each endeavouring to enter, un~ tila last a cloud descended and drove them away and God ssid, "Let the earth bring forh « ving soul" (Gen. 1, 24) and it then brought forth a spirit to breathe into man, sho thus became complete with two sides, as it says, "And he breathed in hisnostis the bresth of life and the man became afiving sou!" (Gen. 1,7). When man arose, his female was id the holy spirit in him spread to each if Afterwards God saved the man fn two and fakioned his female and brought ber to him like bride wo the canopy. When Lilith saw ths she fed, and she is ail in the cities ofthe sea coast trying to snare man kind, And whea the Almighty will destroy the wicked Rome, He will wetile Lifth among the msine, since she is the of the world, as itis written: "For there Liith shall settle 'and find her place of rest (I, xxxtv, 14), Inancient books says tha she fled from man before thi, but we have learnt diferent, that she associated with man until this soul {neshamah) was placed in him, and then she fledto the seaside, 'where she testo harm mankind. "The remedy is this. When a man unites with his wife, hhe should sanctify his heart to his Master and say; "She that is wrapped in «robe is here. Thou shalt not enter nor take

362THE ZOHAN LY [age-196
'out; iti nether of thee nor of thy lot. Return, return, the sea is heaving, its waves await thee. {cleave tthe holy portion, Tam wrapped in the holiness of the King." He should then. cover hit head and the head of hie wifefar a short time. In the book which Ashmedss gave to King Solomon, it says that he should then sprinkle clean water round the bed. Ifa woman is suckling a child she should not join her husband while the child is awake, nor give it suck afterwards until time enough has elapsed for walking two miles, or one mile if the child cries for milk, If allthis is done, Lilith will never be able to 'harm them, Happy: are the righteous whom God has taught the secrets of the Torah, of heaven and earth, and all for the sake of the Torah, for whoever studies the Torah is crowned with the crowns of the hly Name, and knows secret waysand the mysteries of heaven and earth, and never comes to harm. "Now (198] on that day they were commanded concerning, a certain tree and disobeyed the command. And because the 'woman sinned first it was decreed that the husband should rule over her. And from that time, whenever men sin before God those women from the side of severe judgement are 'charged to rule over them—those who are called "the flame of the revolving sword" (Gen. 11, 24), which takes the shape 'sometimes of males and sometimes of fernales, as elsewhere stated, Als for the world when those women have sway ! When the prophet saw Israel perverting their ways and sinning before their Master, he exclaimed: "Ye women that are at ease, how can Fe rest, how can ye stile in the world ? Rise!" as has been explained elsewhere. Tt was only suid in the sense in which i was applied to Deborah, There is a dictum: Woe to the man at whose table the wife says grace. So when we read that "Deborah Judged Israel a that time", we might exclaim, "Woe to the 'generation which could only find a female ro be its judge !" Seenov. There were two women in the world who composed praises to God such as the men never equalled, namely, Hannah and Deborsh. Hannah opened the gate of faith to the world in the words, "He raiseth up the poor from the dust, ete." (1 Sam. 1B). "To make them sit with princes": "Thee ew ewe here io the ex 18-204] VarHERA (LEVITICUS) 363 to-wit, inthe place where the princes that is the patriarchs, sit above. According to another explanation, however, this refers to Samuel, who was placed on a par with Moses and. 'Aaron, "And make them inert throne of glory": this refers to Samuel, who placed two kings on the throne. Or it may refer 'o God, who causes His servants to inherit His throne, "They that strive with the Lord shall be broken in hati to say, when judgement prevails over merey, if then the Holy One, blessed be He, is blessed from the Source of the River, then mercy prevails and judgement is checked. "Ageinse them he shall Ulunder i Heaven" that fs, when the dew from the Ancient Holy One sall ret upon 'Him and fills His head in the place called "heaven", then He breaks the power of mighty judgements. "And he shall give strength t0 his king": this s the Holy One, blesed be He; "and exalt the horn of his anointed": this isthe Com- 'munity of nal, Deborah vie praised the Holy King, 'written: "Lord, sthen thou wentest forth out of 'Sir, when thou marchedst ot ofthe fld of Edom" Gugen ¥, 1)—spedking in the mystery of wisdom until she began to praise herelf, saying, "Until tat { Deborah arose, that I arose, a mother in Israel." 'Then the spirit of prophecy left her, sothatshe had tosay tohersef, "Awake, awake, Deborah, faovake, awake, utter a song" (id. x2). AIL this hi 'when the men were sinful and not worthy thatthe spirit of 'prophecy should rest upon them. [20a] 'ANo 1F Tie WHOLE CONGREGATION OF LsRAEL stALL. 'ea, Etc, This has been explained to mean, "err in iter preting thelaw". The "congresaion" ('adatk) refers to those 'who were in Jerusalem, from whence instruction went forth to all the people, o that if those who were there erred the Whole people erted. AND THE THING BE Hib FROM THE EYES OF THE ASSEMBLY: the "eyes" of the assembly are the Sanhedrin who were appointed over Israel R. Hiya and R. Jose were once walking together when the latter ssid: 'Let us expound words of the Torah, words of the Ancient of Days.' R. Hiya thereupon began with the verse: "acknowledge my sin unto thee, te" (Ps. Xxtt, 5).

364ramm zoHAN 1 [2oa-z0b
He said: 'From this we learn that a. man who conceals hi sins and does not confess them before the Holy King and beg far mercy is not allowed ta enter the door af repentance. But if he sttes them openly before God, then God his pity 'on him andl merey prevails over judgement, all the more so if he weeps, for tears open all doors. 'Thus the confession of 1g honour to the King by making mercy prevail over judgement, There seems to be a certain redundancy of expression in this verse, ae it would have been sufficient to 'sy, "I will confess my transgressions to the Lord'; and here, too, weshould have expected "to. thee" instead of "tothe Lord". Bur, indeed, these words ike all David's words, were uttered in the holy spirit. He was addressing the Kingdom. 'of Heaven [Maliuth], for sbe is the intermediary between carth and heaven, and whoso asa petition of the King must 'make it how to her frst. Hence David said l will cho ledge my sin to thee, the Kingdom of Heaven, and mine 'iniquity have 1 not hid from the Righteous One of the uni= verse, and I said, I will confess my sin to the Lord, to wit, the Holy King to whom all peace belongs." 'Then it goes on? "And thou forgavest the iniquity of my. sin"; this was in the highest realm, the place where the Ancient Holy One abides. 'Thus this verse includes all; and in the same way, whoever prays to the King should unify the Haly Name in his thought, ranging from lower to upper, and from upper 'to lower, and linking all together, and then his prayer wil he 'granted.' Said R. Jose: 'Who has the skill to pray like King David, who used to keep watch at the gate of the King ? Said R. Higa to him: 'Assuredly i isso, and therefore the 'Torah has teught us the ways [208] ofthe Holy King that we may know how to seek him, a8 ic says, "After the Lord your God ye shal walk" (Deut. xt 4). f R. Jose then discoursed on the verse: "A yoice is heard in Ramah, lamentation and weeping, ete." (Jer. sxxt, 15). "We Ihave learn' he sad, 'that on the day when the Sanctuary of earth was lid waste and Israel went into captivity with mill- stones on their necks and their hands hound behind them, and the Community of Israel was banished from the house 'of her Hustand to follow them, when She eae down She 208] VavneRa (LeviTteus) 365 said: "Iwill po in front and weep for my home and my chil- 'dren ani my Husband.'* When ahe came down and saw her home devastated and the blood of saints spilled in its midet land the holy shrine and temple burnt, She lifted up her voice, and higher and lower angels fll a-quaking and the voice ascended to the place where the King abode, and the King 'was minded to turn the world into chaos again. Thereupon 'many armies and hosts went down to meet Her, but She 'would not accept consolition. Hence itis writen, "A voice is heard in Ramah, Rachel weeping for her children because they are not"; or, as we should rather translate, "He is not" (evennu, refersing to the Holy King who had gone aloft and was notin her midst" R. Hiya asked: 'From what place ddid She begin to. go into exile?" He replied: 'From the Sanctuary, where Her abode was. Aftervards She went all round the Land of Israel, and when She let it She came into the wilderness and remained there three days. She took Her armies and hosts and the denizens of the King's palace and exclaimed regarding herself: "How doth she sit solitary" (Lam, 1,1) R. Hiya and R. Jose wept, Said R. Jose: 'Israel were not exiled from their land, nor was the Temple de- "stroyed until they were all sinful before the King, the heads 'of the people being foremost in sin, as it says: "O my people, they which lead thee cause thee to err, and destroy the way 'of thy paths" (Isa, 1m, 12)> for, when the heads of the people sin, all the rest follow them.' R. Hiya learat the same fesson from the verse; "And if the whole congregation of Israel shall ere". 'Why do they err?" he said. 'Beeanse "the thing fs hidden from the eyes of the assembly", the "eyes" being the leaders whom all the rest follow." 'They then went on their way and came across a certain grassy svard, with a steeim running past, 90 they sat down there, As they were sitting, 2 bid Rew past them with 2 'Let ws get up, for assuredly So they got up and went on, 'Turning their heads they saw robbers running after them. Providentially they saw in front of them a rock with a cave ito they went inandsat there the whole of hat day and night "A "runners", The rference in ether ine to vbbers

366crite 2oHAR IY (eob-21@
R, Hiya discoursed on the verse: "Therefore fear not, (© Jacob my servant... for lo, I will save thee from afue"™ (Jer. xxx, 10). "The word "afar" here', ke suid, "is used the same sence a in the words, "From afarthe Lord appeared 'unto me" (Tid. xt, 3), and refers to the deep source of the River, the place where it isues forth. "Jacob shall return": Jacob is here « name of the Holy One, blessed be He, who will yet return to join the Community of fsracl. "And shall bbe quiet": this refers to Yesad, "And at ease": to make his abode there. "And none shall make him afraid": of Isaac (Geburah), (axa) And now the Holy One, blessed be He, has Selivered us from afar and hidden us inthis place in quiet and exsc, and there is none to make us afraid; for when God does a miracle He does it completely." R. Jose discoursedon the verse: "And Barak said unto her, thou wilt go with me then T will go, et." Judges v8). He said: "Barak reasoned thus: Because the holy spirit rests upon her I shall be delivered through her merit and shall me to noharm, Now if Barak eould feel safe in dependence fn. female, how much more o we who have the Torah with us, which isthe name of the Holy King ! 'So they remained in the eave all that day, When sight came, the moon shone into the eave, and two merchants passed by with assesladen with wine and food for themselves. 'They said to one arother: "Let us stop here, and give food and drink to the arses, and go into the cave" Said the other: "Defore we wo in, explain ths verse' He said: 'Which one "Trefer, he stid, 'to the verse, "I will praise thee for ever because thow hast done" (Ps. txt 10). Done what ? fe also says, "Because thou art presence of thy saints" (Ubid.). Why only in their presence and not that of others ? He could not give him an answer. 'Alas', he suid, 'that forthe ako of my business I have neglected the Holy One, blessed bbe He.' R: Hiya and R. Jose, who heard them from the eave, rejoiced, 'Did not I tell you', said R. Hiya, 'hat when God does a miracle He does not do it by halves ? So they went 'ut, and R. Hiya immediately addressed them with the verse: "Peace, peace, to him that is far off and to him that is near" (tsa, uv, 19). "The near and the fa', he sad, 'are one and areca] vavinna (LEvirscus) 3 the same, nanely, the penitent who was frst far from God and has been brought near. Also, when a-man is far from the "Torah he is far from God, but if he draws near tothe Torah, God draws him near to Himself, Now, therefore, join us and come into the eave.' So the merchants joined them, having first tethered their asses and given them food. Then they all 'Went out to the mouth of the cave, and one of the merchants id: 'Since you are scholars, explain to us this verse: "T \ill give thee thanks forever because thou hast dane [made] 'and Til hope ete." R. Hiya answered: "Tt means, because thou hast made the world; for because of this world which God has made and established, man must thank Him every day. As for the words, for thow art good before thy suits", this is indeed so, since the name of the Holy One, blessed be Hi, is good before the righteous but not before the wicked, day and do not study the Torah Said I very good, but [have heard a word irom Ihekind the wall a5 they aay, which T am afraid to disclose "Thereupon R. Hiya and R, Jose said to hitn: 'Speak ous, for the Torah isnot an inheritance for one place only. So he 'said to them: 'One day when I went to Lydda, on entering the town T stood behind the wall of a house in which was R, Simeon, and I heard him expound this verse, "I will praise thee because thou hast done", thus. The words "L 'wil give praie to thee" were addressed by King David to the Holy One, blessed be He, for that last world which He: hhas made (Malkuth]; for David attached himself to that world and through it attained to kingship. "I will wait on. thy name, frit is good': this is the Holy One, blessed be He, 'when unified with that-world which is called good". And 'when is itealled good ? When itis in the presence of thy saints, or rather, "lovingkindnesses"! for when these are filled from the goodness of the stream issuing from the Ancient Holy One, then Yeuad is called "good, and the He {Yesod} establishes this latter world and all is blessed, Hence David waited for this grade to illumine the world to which he was atached." R- Hiya and R. Jose came up to hima sand kissed him on his head, Said R. (216) Hiya: "Who shall 'Rea bea fo hae,

368THe zOMAR IV ay
{over thine eye in the dust, OR. Simeon, for thow art in thy place and thou shakes the highest mountains, and eyen the binds of the heaven rejoice at thy words. Alas for the world when thow shale depare rom i "The man resumed: "Atthe same time I heard hi expound the vers, "Now therefors, O God, hearken unto the prayer for aiy Lard's (adam) sake" (Dan. 1%, 17) I this mame Were the highest, it would be in place here, as though one were to say, Do it for the ske ofthe king. But we know that this name signifies only the place af judgement, from which judgersent issues to the word, Can a man aay' to aking, Do for thesake of thy servantar something less than thyself ?"The truths, however, that this name prepares the house forthe King an the sans tary below, and when the sanctuary is established below, 'his names established above: henee itis as though one said totheking, Bul this house and this palace, thatthe Matrona rmay not have to abide without the palace Hiya and R. Jose were beside themselves with gladness on that night, fcr they had eaten, the other merchant ssid "Lill now tell you something om which Ihave been medi= tating thin day, in connection with the verse, "A Pasion of Davi when he was in the wilderness of Judah (Ps, Lx 1). David said this psalm when he was fleeing from his father- in-law. Why did he ay, "Elohim thou arty God" (Tid. 3)? Hccause he was akways attached to Geburah, He went on, "A wll eek thee ealy." Ho, we may ak, could David sek God early in a distant land, when be was exiled from the land whee the Shekinah abides? This shows, tha though he was driven fom there he dd not cease to seek the Holy One, bilesued be He. "My soul thirteth for thee", because: my soul and my body yearn for thee that I may appear before thee and Tam not able, being in a dry and weary land where 'no water is for so any land called where the Shekinah does not abide," Said R.Hlya and R, Jose: "Verily, our way is mide straight before us' So they wentinto the cave and slept. At midnight they heard the eves of wid animals in the wilderness, x0 they 'ot up. Said K.Hiya: Teis time to assist the Community of atbasd) ——_vaviga (uevinievs) 269 Isr] in. praising the King. Let each of us say something Which he has learnt of the Torah. So they all sat down and R.Hiya commenced withthe text, For the Chief Murican, 'set to Aycleth Hashahar, a psalm of David" (Ps. xxit, 1). 'Ayeleth Hashahar (ic. ind of the moriing)"", he said, "athe Community of Fare who is called loving hind and apessant dos" (Prov. 19). Isshe then a hind ofthe morn ing only and not of all the day ? What it means, however, is find fom that place whith is called dawn" of which i 'ays, "hin going forth is as sure asthe morning" (Hom, 3) See now. When night al, the dors ofthe upper world ace closed, and those below fall to rest, and the distant ones: (demons) awake and fy abour and flit around the bodies of sen, but if they se the lileness ofthe Holy King they are fs ifmennn thei heds have thought about the Hely King 'The souls of men ascend exch according to its ssert, ts explained elsewhere. At midnight a herald gives onder and 'the gates are opened. 'Then a wind arises from the north and sarikes (22a) the harp of David, which then plays of itself an praises the King, and the Holy One bese be He, hay JoqiGs cominaion withthe righteous in the Garden Eden, Happy is he who avaes t that time and stlies the "Torah he elle «companion ofthe Holy One, blscd be He, and of the Community of laael When day comes, 2 herald again gives order an the doors on the south side re 'opened, the sare and constellations ake, and the King takes his seat to hear his praises. Then the Comunity of Teruel takes up those words and carries them aloft, and all the Companions cling to her wings, and the words come and Fest Rikie bonais Cu Kio. 'Thea th Kin gives conammans fan they are all writen in book, and the names of tone admit into the palace are recorded in a ok anda thread {of grace is woven round them, which is the cow of the 'Ring, caisingall beings above and below to hears them, sothit they enter without tar hindrance into all he gates of the King. And even when the executioners of jugement are to punish the world, they do not touch sich a one, because he bears the stamp ofthe King. yehich prolsins him to come from the palace of the King. Happy the lot ofthe 7° rite zona ty (axa righteous who study the Torah, capella the tine when the King lags forthe words of the Torah ! The cere ofthe nate i thatthe Community of Israel does aot ome into the King's presence save with the 'Torah. So a longas lal irthee: oe led stndied the Toeho the Commanty 6h Teel abode with them, but when they' egected te Torah she could not stay with them an instant, So when she pre- Seated here 9 the King with the Torah ahe ws full of strength and confidence andthe Holy King rejoiced to meet her, but when she came wihout the 'Torah, then, 8 it were, her strength was enfeebled, Woe to thot who case weakest atore, and happy those who study the Tora, especially at the time when i need to associate with i the Com= sanity of ral. OF uch a one God says, *Thow art my servant, Israel, in whom 1 will be glorified" (Isa, xLtx, 3). R. Jose discoursed on the verse: "The burden of Dura. One allt unto-mesout of Sir, Watchmany whit of th night? (sa ax, 11), "This ers he sid, "ha lead been 'expounded in many places, hut can alo be interpreted a follows. To all the other exiles of Teac. term was set and thee dration was known teforchand, but the eile of Edom Sai iedee at phat) to teaiaeiev ine eee Sas the Holy One, blescd be He: "One calls to Me fom cir": I have heard a voice from those who are oppressed ant prorat inthe exile of Sei saying, Watchman, what of the night asking Me what T ave done with My Matrona. 'Thereupon the Holy One, lesed be He, asembles all His court and says: "See how My beloved children fonget their 'own oppression and thnk only ofthe Matrona, saying to Me, 'Thou who art called Keeper, how dost'Thow keep Thyself and Thy house?" Then the Holy One, blessed be He, an fers them: "T have not forgotten My. gvardianstip, for I wil yet receive Her and he with Her." "The moming, has 'ome, for at frst He acended aloft to that morning which in ever ready for Him, Now it time to be joined to "the night". The night, to, is ready, but for your sles i has tren delayed. And if you ak why, the anuwer i "Return, to wi, in repentance, and then "come to Me" and we shall "Bib Rome 220-228] vavnmna (tevitrees) an all place ourselves in a row and return to our place,as it is 'writen, "And the Lord thy God ill return with thy, captivity [228] and will return and gather thee from all the peoples." The word "return! occurs here wvice—oncerefer- 'ing to the Holy One, blessed be He, and once to the Com= 'munity of Israel." "The merchant then discoursed on the verse; "When the 'moming stars sang togetherand all the sons of God shouted for joy" (Job xxxvin, 7). 'When God', he said 'comes to have joyous communion with the righteous in the Garden 'of Eiden, everything in the lower (al. upper) world and all, lupper and lower angels arise to meet Him, and all the tres in the Garden beeae forth into song befuce Him, and even thebirds of the earth utter praise before Him. 'Then aflame goes forth and strikes the wings of the cock, and ii bursts into praise of the Holy King and calls to men to engage themselves in the study ofthe Law and in the praise of their Master and His service-—huppy the lot of those who then rise from their beds to study the Torah ! When the morning, 'comes, the gates of the south are opened and healing goes forth to the world, and the east wind awakens and mercy prevail, and all the stars which are under the rule of that morning" break out into song and praise the most high King, as it says, "when the morning stars sang together"." "The other merchant then discoursed on the verse: soon as the morning was light, the men were sent away" (Gen. xtiy, 3). He sid: 'We have learnt that when morning 'comes and judgement passes away and Jovingkindness seeks to awake, then all who come from that side hasten to their place wo prepare blessings for the workl; and chis is the meaning of the words, "the morning is light", "light" being synonymous with "good". Note the following. series of grades, "Night" is one grade, as we know. Then "morning light" is another grade, which we also know, a higher grade 'which always accompanies the other. 'The sun is a third grace known to us which establishes alland gives light to all 'Thos the "morning light" receives light from the sin, and fn tuen gives light to the night, 0 that they are all inked with fone another. When this "morning light" awakes, all men

2tue tonAn ty fabase
are laddened and go about their business. And now thatthe day has dawned, itis time for us to goon our way.' So R. Hiya and R, Jote blessed them and kied them on ther Tends acl ope hemo tie ay. Sei: Hiya Yo He Town "Blesed he' God tho has guided our steps aight | Verily, God sent these men to us. Blessed are they who study the 'Torah and do notnelet i for an instant TR: Hiya and R, Jos then left the eave and continued their journey. Said R. Jor: Verily, my heart goes out to those merchants" R, Hiya sid o him: "tam rot surprised a this incident, for inthe days of R. Simeon even the bids uter dom, fr is words ae known above snd belo! R. Hiya then quoted the verse: "And the Lond sid unto Moses, eho thou shalt sleep with thy father" (Devt. xxx, 16). 'Mark thin' he aid As long a Moses was alive, he used check Isa! from sinning apuinst God, And because Moses twas among them, there shall not be a generation like that ane fill the Messiah comes, when they shall sce the glory of God lke hi. Ar we have Team a handmdsae at the Red Sea what even Evil the prophet cid not se, And ifa handmaid saw that, how mich more s ther wives, chit sons, the men themacves, the Sanhedtin, the prince, and specially Moses hii) And now when those merchants tfthe desert can pour forth uch wiadom, how much more

40the wie of the generation, how much more those who
'and before R, Simeon and learn from hrm (23a) and ow 'ery much more R. Simeon himeelf whois shove all! Alas forthe work when . Simeon shal depart, and the fountains cf wiadom shall he cloned, and men thal seck wisdom and therewillbenonetoimpartt, andthe Torah willbe interpreted erroneously becaite there wil e none who is acquainted Svth wisdom OF that tie it written: "And ifthe whole Congregation of Ie all ere" Why ? ease "the thing is hidden from the eyes, to wit, the leaders, of the assembly"? Sad Judah: 'God will one day seve the hidden mysteries af the Torah, namely, at the time. of the Messiah, because the cath shall ie fal ofthe knowledge af the Lord ike a the waters cover the sa" (Isa. 4,9) and ip writen, "They aall tech io' more every man his 330) varia (Leviriens) 33 neighbour and every man his brother, saying, Know the 'Lord, for they shall all know me, from the least of ther to the greatest of them" (Jer. sxx, 34)" Wen anuuer srewenit, ere. R. Tsase pointed out shat the corresponding clauses referring to the high priest and the congregation begin with the werd "if'—"if the anointed piest shall sn, etc." (Lev. 1¥, 3). "if the whole congre- gation of lara shall ere et." (Ibid, 13). "The reason is, he sid, 'that it exceptional for the High Priest to sin, since hh feel his responnititity to hia Master and to Terael and to ill its very exceptional fr the whole to commit one and the same sin, for if some 'commit it, others will not. But a prince's heart is uplifted because of his power, and therefore he is almost bound to sin; hence it says here, "when", and not "if".' R. Judah illustrated from the verse: "And the princes brought the nye stones and the stanes to be wt for the ephod and the breastplate" (Ex. xxev, 27). 'Why', he asked, "should it have been left forthe princes to bring these things, seeing that the order had gone forth that "everyone willing of heart should bring the Lord's offering" (bid. 4), ineluding "onyx stones and stones tobe set fr the ephod and the breastplate" (Ubi, 9) "The reason is that God std: Although the free-wil ig requested from all, vet leave these things to the princes. Why? Because they are boene on the breast of the 'High Priest. Let the princes whose heart is uplifted bring these stones which are worn on the heart ofthe High Priest,

40that he miy make atonement for their pride of heart
AND HE SHALL D0 UNWITTINGLY ONE OF THE THINGS wien THe Lop mis Gon natn ComMANDED NOT. 'Fo Me DONE: that is, as stated elsewhere, if he transgreses precept, IF H15 SIN hE MADE KNOWS TO Ht because in the pride of his heart ke did not notice his 'but afterwards it was pointed out 1 him and he repented R. Judah and R. Jose were sitting and studying the Torah 'one night, Suid R. Judah: 'I observe that the Torah seems clearer by night than by day: how this? He replied: 'Its Ibecause the Written Law is explaited by the Oral Law, and a rite zonan ty fese-a3b the Oral Law has say by night and is more active then than by day. When, therefore tlds sway, the Torah i clearer" Jone continued "Tis written, "But he sad not, Whereis the God ray maken, who geeth songs in the right" ob 'ony, 10), Ab already sated; when the north wind awakes at rid, t trikes the wings ofthe cook, which looks to see what and then forthe sake ofthe honour af its Master Calls alo to the ons of men [338] 'Then the fitful arise and give strength and power to the Community of Tac, and though thin David snd his sons inert the Kingom for ail generations. Rt ifthe cock calls and men continue 0 Sleep in their beds and do not ie, then lap it wings and ays, Woe to soandsso who conten is Master, who deserts his Master, and heeds not His honour !When the day breaks a herald proclaims concerning fim, "He didnot sx, is God my maker, who piveth song inthe to azsist in those praises!" What isthe meaning of "my Maker"? Ifa nancies inthe mile ofthe night and engages in the chaning of the Law-—for the tne loging i omy at night—ythen day comes the Holy One, blesed he He, and the Commonity of Tact adorn him with a thread of grace to keep him tafe from all harm and shed light upon him among. both upper and lower beings, and they make very day a new eeature; hence the expression "my Maker" (Conti, makers), referring to the Holy One and the Com- Imunty of frat, oF according to another explanation, to Abraham and the Community of Isl" Tr ONE HATH MADE KNOWN To Hist HIS SIN. If who hhas made known to him ? And why is it not written, "if his sin is made known to him" ?'The truths that the Holy One, blessed be He, bids the Community of Israel to make known 'to 4 man the sin which he has committed. And how does she make it known to him ? By chastisement. So, too, we have learnt: Whea a man sine before God and heeds not his sin to repent before his Master and throws it behind his back, then his soul goes up and testifies before the Holy One, blessed be He. Then the King bids the Community of Israel to "make known 10 him bis sin", and to chastise him. And axbaaa) Yavnena (Leviticus) 5 when chastisement comes upon him, then his sprit moves hhim to repent and he humbles himself and brings an offering: for itis through pride that he sins and forgets his Sin, Sal R, Jose: Te isso assuredly, and so we find in the 'ase of David that when he committed the sin with Bathsheha and forgot about it, God reminded him, saying, "Thou art 'the man" (2 Sam. xi, 7) Hut fa man wakes at night to study the Torah, then the Torah makes known to him his sin, and not through chastisement, but like a mother who gently hides her son, and he does ne ferget, but repents before Fis Master. Ie rmay be asked, seeing that David also used to rise at midnight to study, why was he wamed by chastise tment ? The reason is that he transgressed against the very grade to which he was attached, and therefore he required to be chastised. His punishment, in fact, ted his crime! he sinned agains the holy Kingdom and Jerusalem, and there- fore he was driven from Jerusalem and his kingdom was taken from him, watt [24a] he had made sufficient atonement IR. Judah asked why David was punished at the hand of his son, R. Jose answered: 'As has been explained, because another man would have shown him no mercy. 'ue' sid RR, Judah, 'Absalom sought to kil his father and devised 'worze evil against him than a stranger would have done ? AR. Jose said: 'Ihave not heard any answer to this." Said R. Judah : *T have heard an explanation, namely, that David 'sinned against Bath Sheba (lit. the daughter of seven), 30 God said, "Lat the son ofthe daughter ofa strange god come and avenge her." And who was this? Absalom, who was the 'on ofa "air captive" (v. Deut, xx, 10 et sg) R. Jose then 'quoted the verse: "The Lord hath sworn by his right hand and by the arm of hi strength' (sa, tan, 8) 'Whenever', hae said, '1 man sins before God, there isa certain grade above 'which takes rote ofthat sin to punish i; ifthe man repents, the sin is wiged out and judgement has no sway over him, but if not, that sin is inscribed with that grade, If he sins 'more, then apother grade takes note of him and concurs with the previous grade, so that he requires a more fervent repent- ance. IF he goes on sinning, further grades are added till the sumber of five is reached, When the Right Hand is thus we tue zonaR wv [eye-ase complete, the Left Hand concurs withthe Right and menges initandthen there sno further rom for repentance. When the ial judgement i this pronounced, five Ringers are Jocked in five, the Right Hand in the Let and therfore wen God desires to proraunce the fina jdgement, then, "The Lord swears by is right hand and bythe arm of his siren (0) Ty A s0UL, (mesh) comsiT A TRESPASS. R. Isaac said? "It has been pointed out that the word mefsk (oul) ix here used advisedly. Happy are the righteous who, have 2 superior portan in the Holy One, blessed be He, the holy potion, inthe sanetities ofthe King, because they sanctify themselves with the holiness of ther Master. For whoever sunctfies himself, the Holy One, blessed be He, sanctifes him, asi is writen, "And ye shall sandy yourselves and ye shall be holy (Lee. x, 44), Ifa man sanctifes himelf ielow, heaven sanctfes him from above, and clothes him With a boly supersoul (eshamal), the inheritance of the Holy One, blessed be He, and the Community of lstal, Te is these who ate called "Sons of the Holy One", as it is teritten, "Sons ae ye to the Lord your God" (Deut. x1, 3). Ie is wriven, "Let the earth bring forth a living soul" (Gen, 1, 24) ths being the porion from which David inherited dnd became heir the Rigdon, ss clewhece explained, Ax hha been stated, the soul i linked (25a) with the apirt, and the spirit with the super-soul. Happy those who obtain this noble heritage ! Alas forthe wicked whove bus do not even 'win then this world, much ess the world to come ! OF them iis written, "And the souls of thine enemies shall he sling 'out as fram the hollow of sing" (1 Sam. av, 39), For they 'wander about the world without finding a place to which to attach themselves, they are drawn into the side of impurity, and a herald proclaims of them: "When a soul commits & Uwespas, it defies the sanctuary of the Lond, for ie cannot Te may be asked, why is goat brought san offering (in this case) seeing that Simeon has said that a goat ian evil species, asitsnatne indicates ('ex ='az inpudent)? However, 350-250] vavrena (Leviticus) 377 R, Simeon answered that there isa reason, because if spit 'of uncleannoss patios overs mat or he occupies himlf i 'then a goat is is appropriate offering, as being akin to sin. R. Simeon ssid further: 'Some ae gifted with 2 super- "soul (nema), some with the impulse ofthe spit (ruah), 'and some only with an erdinary soul (nefsk), 'Those who atin no higher than the ordinary soul cling to the side of and when they sleep unclean sides (spirits) to them and show them things in dreams, partly true and partly false. Hence heathens also see true 'things sometimes in their dreams. Now those evil species are of three grades. The highest are suspended in the air. 'The lowest mock men io their dreams. 'The intermediate grade tell men things parly true and partly false, but if 'rue, only relating to the immediate future. As forthe higher grade of those who are suspended in the ar, when the soul (nefest) ofa man seeks to prepare itself forthe reception of the sprit (rua), something issues from it and secks t0 rise, tnd in 90 deing mecta those aici which tell t things that will happen both in the rear and the more distant future, and it leaves to that grade until t acquires spirit. When it has dneso, the spirit iasues forth and cleaves its way through, rocks and mountains until it ascends among the holy angels and there it learns many things before returning to its place. "This sa faras man can atain in holiness util he is endowed 'with a super-soul(neshamuh). When he acquires that super- soul, it aicends among the righteous who are bound up in the bundle of the living, and there it ses the delight ofthe Kingand regalesitslf withthe supernal splendour, And when the holy Hind (Shekinsh) aseabes with the north wind, the soul comes down and that righteous one who has acquired it arses and strengthens himself like 8 lion in the study of the Torah ill warning, and then he goes with that holy Hind to-appear before the King to receive a thread of grace, (256) and he is erowned wit he before the King. Blessed, said FR. Simeon, "ae those Who possess a supersoul, who study the Torah, who worship the Holy King. Woe to the sinners 'who.do not cleave to their Master and have's0 portion in the 'Torah. For he who has no portion in the Torah has no portion 2B we 'i 20nax 1¥ fash tithe in the apr or the spersanul but he cleaves to the Fide ofthe evil species, having 90 portion in the holy King fr in holiness, Woe to him when he shall leave this word, for he isa marked man to those evil species, pitiless dogs, emisscies of the fires of Gehemna. Set now the diflerence iptweun Taril and the nations Even though an aralite pecan ely tal anineey eodliget & kigiee arto vere, fver him, and if he ties to acquire 2 spit oF mper-su, hhecam doo, Tut the heathen ca. never do 50 unless he thecrmescteumcied, when he acquires a sul from another pice If, however, an Tsracite who is only inthe grade of Einar sou! does not agpte tote higher, his punishment fe peat. For there are men who ceave to that evil side beens they are not endowed! with more than this ordinary soul, and when this clean spirit passes by them it rests 'pon them and they cleave tot Tits their sn x from the Fens tin oadeadi phil nadsmeecsecigica pays ta 'which comes from that wie, anno in x fing atonement Suid IR, Blears Te is writen, "i body shall not main allright onthe wee that thou defile not thy land" (Devt. xa1,23). The revo i thatthe lind is holy andthe unclean Soent it find place i the fly anon which poe "This being s, seeing thatthe apne of uncleanness rests on thie animal and i comes from the side of unceanness, how tan it be brought as an offering to the side of hotness? Re Simeon replied: "You have atked well, my som, The never a an lea Teds wisn The hard ny Gest devouring fre" (Deut, 1%. 24). The fre of the Holy One, bee! be He, fends on another fre, There aré angst which chant praises here the Holy One, an as soon asthe finish are consumed inthe fiames ofa devouring Bre. Below, too, God has emporered the fie ofthe altar to consume all that Side in ite Ames so that naught of should be left in the teri, an the man sho bring the offering prevails over it, and through the svour ofthe mcrfice the vide of the ex Sint departs rom him and he obtains atonement? RAs was once walking slo when R- Hiya and R. Jone svet him, Said R Aba: "Verily, being now three, we ae fired to receive the presence ofthe Shekinsh' So they went asb-a6a] vavigmAa (LaviTtcus) 7 along together, Said R. Aha; 'Let each one of us give a 'discourse on the Torah as we go.' RR. Hiya thereupon began with the verse: "Deyp down, ye heavens, from above, an let the skies pour down righteous- nese" (Is, 0, 8). "This verse' he sad, 'contains x mystery of wisdom which we have learnt from the Holy Lamp (R. Simeon), 'The words "drop down' refer to the ide of rin, 'which brings nourishment to all. Therefore the eyes of all the world returned to the Holy One, blessed be He, because He gives food to al, Yet think not that this depends on the place called "heaven", for soit written here "from above": the rain in sooth comes from "above", from the Ancient Holy One, [26a] and not from the place called Heaven, "And let the skies pour down righteousness": since when the heavens receive this rain feom the place above, then the skies pour down righteousness. What is meant by "skis" (e- bakin)? The place where manna ss ground (haba) for the righteous, where Victory and Majesty grind manna for the place called Righteous, of, rather, for the two Righteous Ones Zaddih and Zedek. Then "the earth opens" (Iti) beneath, '3nd mankind "are fruitful with salvation". "Righteousness 'mercy and kindness sbound and nnd so joy is added to joy and all Said R. Aha: 'Had I come but to hear this, it would have been sufficient I, Jose then discourse on the verse: "My heats towards the governors of Israel that offered. themselves. Wi among the people, bles ye the Lord" Judges v9). "Ifa 'man', he sd, 'desires earnestly to pray that blesdngs should 'be poured on earth from above, he should concentrate his 'mind on that recondite Stream, the deepest recess of all, where is the very beginning of the union of Father and Mother (Hobnah and Binal). So it says here, "My heart is to the governors of Israel", to wit, to those, the Father and Mother, who trace out las forthe Holy Israel who flows 'out from between them. "That offer themselves willingly (imiebnadessin) among the people": these are the Fathers 'who are called nedicim. 'Then, "bless ye the Lord", that blessings may flow from him below and fill the world. Happy

8'ue zomaR 1¥ [26a
ae Tafel that God pours down blessings upon them and Uistensto thee prayersof them itis writes, "Hehath regarded the prayer ofthe destitute and hath not despised their prayer" Pact 28). 270-300) gay Leviticus v1, vty, x68 'Tue pine oF THE ALTAR SHALL gE REPT BURNING THEREON. Said R. Aha: 'Why 20? And why shall "the priest burn wood on it every moraing"" ? Why the priest in particular? Have we not learnt that fire in every place symbolizes judgement, whereas the priest is from the Right and i far from Judgement The truth is, however, se we hhave learnt, that when aman inclines to sin before hie "Master, he burns himself inthe lane ofthe evil imagination, Which comes from the side of the unclean spinit, [275] $0 that the unclean spirit rests on him, Therefore certain offerings have been marked as comsing from this side, so that the like may be offered on the aur. For that unclean spirit is not burnt away and removed either from a man ot from the side from which it comes save through the fire on the altar; and tke purpose of the priest is to prepare the fre to thurn the evi species out of the world. Hence itis requisite thatthe fire should never be quenched or allowed to become too feeble to break the force ofthis alien power: wherefore it says, "It shall not go out. And the priest is to put fire "upon it every morning atthe time when his own side isin the ascendant in order to mitigate stem judgement and keep away chastisement from the world. Regarding this we have learn that there ia "fire consuming fre". The supernal fire consumes another fire, and similarly the fire ofthe altar 'consumes another fire. Therefore this fre must never go out, and the priest must trim it every day. [304) Fine sans nt ener aunierna pros tHe ALTAR con TINUALLY; I SHALL NOT Go OUT. R. Hiya said; This fie is the fire of Isaac, who said (atthe time of the binding), "Behold the fre and the wood" (Gen. xxtt, 7), which per- petually exists, We have learnt that from the Bre of Tsaae "Reopen patna ofthis ection repeated with maporvartions fev Zabar, Fsois, 3388 ("The bre oleing sombolze") 102348 (Cot the Tabernacle.

3THE ROMAR IY yoa-30b
there issue forth to the altar certain coals, one to the east side, one to the west side, one to the north side, and one to the south side, Now there ion the altar a footway with 2 'eertin nutnber of steps, and the lowest step reaches to the abyss which isthe highest of six, and when the coals men- tioned above reach the four comers of the altars 1 spark shoots forth and descends to that highest abyss. In that lace there are numerous hosts who proclaim '*hols" with 'a Joud voice, and on another side they say "holy" with a soft and wondrous voice, and on another side there are yet "There are six hundred and all clad in an ephod, who are there to carry out theser of the altar in correspondence with those on earth. In another place the waves of the sea roar and descend a certain number Of deqrees, ant there other hosts proclaim with the voice of song: "Blessed he the glory of the Lord from his place" (Ezek. ti, 12) Their song of prise is not stilled day or night, and all make melody, In another place are hosts who stand in fear and trembling. All bok towards that sapernal altar. When the fire of Isaac reiches the altar sparks fly bout on every side, and from them many mighty being are set aflame, And did not the priest stand by the altar and lay in order the wood, the world could not stand before them. From the sparks sehich ise the backs of those "living creatures" are set aflame (Ezek. 1,13), On the right side of those "living creatures" a certain Wind aties from above Which blows upon that fie, so that it setles down with a steady flane ard gives light to the hosts standing on the right side. Then on the left side rises a strong wind breaking the rocks which blows upon that fire and makes it burn Bercely, Aili gives light to the hosts on that side. And! so on all four les for the four camps, But all are appeased when the lest goes up to the altar." 'K, Abba stid: "There are to altars below and two altars above. OF the latter one, the ionermost of all, (300) is that 'on which is offered the inner fine incense, which isthe bond of faith, and the most high Priest of all offers this incense 'with the bond of faith. This is called the Altar of Gold, the 308) av (LEVITICUS) 383 place where all the threads of faith are bound together, 'There is another altar called the Akar of Brass, which is more extern and on which Michael the great chief brings the pleasing offering of the Holy One, blessed be He. On arth there are correspondingly the altar of gold and the altar of brass, on the one of which was offered incense and 'on the other fat and limbs, Ie is writen, "Oil and incense rejoice the heart" (Prov. xxvi, 9), but not fat and libs, although the, tco, allay wrath, 'The altar which ie the innermost ofall, the linking of faith, is called "a sil sient elation to this the cher altar is called the "outer" one. The inner one is called "the altar ofthe Lord" and the other one "the altar of brass" Said R. Abba: 'When "Moses built an ata (Ex. xv, 15), he meant i to correspond to that ioner one, and therefore he called it ""The Lord is iy banner", because it was stamped with the sign of the "and on this is, the perpetual Fire, the Fire of Isiac. The proper nime for this is Adonai, but when the priest puts wood on the altar we call it by the name of mercy, Jehovah; sometimes it Answers to one an¢ sometimes to the other." Simeon said that there were two, the inner supported on the outer and fed from it, the two being thus linked together. ire shall be burnt continually", that 'Tus ts THE OBLATION OF Amon. Seid R. Hiskiah: 'How solicitous should nen be for the honour of their Master, and how careful not 40 tuen aside from the right 'way, for every day punishment impends over the world, and rman never knows when it may fall. If he sits in his house, judgement impends over him, if he goes abroad, judgement 'mpends over him. and he does not know if he will return tr not, Therefore he should in time beseech for mercy from the King, for every day judgement impends over the world, it is writen, "Bl (God) hath indignation every day" name "EU" properly indicates lovingkindness; why, then, is it used here, and also in the expression El Gibbor (mighty God) (Toa. 1%, 6)? The answer is that, as we have learnt, the

384vate ZOHAR IY ob-31a
'wicked turn merey into judgemest, since in all the supernal crowns of the Holy King, merey and judgement are inter= 'orined.' Said R. Judah to him: "This accounta for the ex- pression BI Gibior; but what of "E! hath indignation every ay", which means that on every day He punishes, whether 'men are guilty oF not?" He enuld not answer him so they 'vent and asked R. Simeon, He wid: "The Companions have explained thatthe name BI indies sometimes merey and 'ornetimes {312} judgement, If men are virtuous, Elis there standing for lvingkindness, and if they are not deserving, Elis there standing for severity and is called Gibby. 'The real truth, however, is. as follows. EL everywhere stnds for 'the light of thesupeenal Wisdom which exercises its inRuence 'every day, ané without which the world could not stand a day 'the heavy chastsements that arise every: day "against it. For 2s indignant with them and thrusts them 'vay and so establishes the world, which otherwise could not exit an jnstant. As for the expression Bl Gibior, the Whole verse in which this occurs is an epitome of te holy 'superna faith, The word "Wonderful" athudes tothe sipernal isdom, which is wondrous. and concealed. beyend. the reach of all; "Coundellor" in the. supernal stream wt issues forth perennially and courcely all and waters all; "EU" refers to, Abraham, "Gidsor" to Isaae, and "Everlasting Father" to Jacob, who lays hold of both sides and attaine perfection. The "Prince of Peace" is the Zadiik, who brings peace tothe werd, peace tothe House, peace tothe Maro AR. Hizkish and R. Judah came and kissed his hands, an weeping with jy exclaimed: Happy are we that we asked th 'question, Happy isthe generation in whose midst thou art P Tuts (zeh) 1S THE ONLATION OF AARON AND WISSONS witeHt THEY sHAtL OFFER UXTO THE Lorn. Sinners cause the Holy One, blessed he He, to part from the Com- munity of Isrel; they separate 2eh (this, mase) from oth (this, fem), who should form one pair, So the holy Aaron 'comes with his sons, and through them they are brought together again, and zehisunited with soth;henceitis written, "with this (Becoth) shall Aaron come to the holy place" Av (Leviticus) 285 3). You might ask, then, why is icnot writen here, the offering oF Aaron, to restore zoth wo its place ? 'The teason i thar the priest commences from above, bringing the eek to unite with the zath—happy is his portion in this world and the next! 'As R. Hiya and R, Jose were once going from Usha to 'Tiberias, the later said: "Ie is written, "Ve shall sanctify yourselves (316] and ye shall be holy" (Lev. x1, 44). We now that if a mun sanctifes hicmclf here below, he in further sanctified from above, and that if he defiles himself here below, he is farther defied from above. Now that he should be sanctified from above is it and proper, sinee the holiness of his Master rests upon hi; but from whence is he defiled ? From above ? And is there, then, defilement shove * R. Hiya replied: "This is the meaning of what we Jaw learns, thatany activity below stimslatesa corresponding setivity above. IF the activity below is one of holiness -Ximulates holiness above to rest upon the doer and sanctify him, And ifthe man defies himself below, a spirit of defle~ rent is afoused above and comes and rests upon him, defiling him Further. For there is ao good or evil, holiness tr defilement, which hax not its oot and source above. And just as action below stimulates action shove, so words below 'simulate words above—that is to say, decision couched in words. This word above is ealled "'the word of the Lord; for s0 we have leamt, that the word from below ascends and cleaves the firmaments unlit reaches the place where i sets.in motion either good or evil, aveording (0 is. own character; hence its writen, "thou shale keep thyself frm every evil word (dabar)" (Deut, xx, 9)" "There! are four species in the lulab(palm-branch) which diverge into seven, and through their employment core- sponding ones are roused above to beneftthe world in varios stays: And though the Community of Tarae is one of these Seven, yet She is herself blessed from the other six and fram the Stream which issues from' the perennial source, 'The lower world is also Messed from them through this impulse, "This psa, to "spoken aod one" (n # atiched (Leviticus i } should propery be ZOuAR IY [ib-gea 'of Irael is blessed by them all 'worlds are blessed. For this reason it was customary to go iis procession round the alts on this festival (Tabernacles). 'We have learnt in the Book of Rab Hamnuna the Elder that are in charge of these plants receive each 'one their blessings of joy above only at this time, and the 'gladness of those above und of these tres below is al at this senton, and so when Israel Kft up these branches, roused to activity at this time and the Community of Israel is blesed, so as to pour down blessings on the world. In Palm xxis, the "Voice of the Lord is mentioned seven times, and R, Jose explained them thus: "The voice of the Lord ison the waters"; this is Abraham. "The voice of the Lord iin strength'; thisis Isae. "The voice of the Lord is in beauty": this is Jacob. "The voice of the Lord breaketh the cedars"; this is Nezoh (Victory). "The voice of the Lord hheweth lames of fire"; this is Hod (Majesty). "The voice of the Lord causeth the yilderness to tremble"; this is Zaildik (Righteous Ore). And all bring blessings an to the 'world from the replenishavent which they themselves receive. On all other days of the year these Seven are roused 10 ty by the prayer of men's mouth, hut on this day and we require-zetion, because at this blessed. thernacles the judgement of the 'world i finally sealed and the edicts are sent forth from the King, and God's might is aroused, and the "willows of the brook"? depend on it, and we require to awaken the might which sends the rain and to go round the altar seven times and sate it with the water of Isaac, berause the well cf Isaac is filled with water, and then all the world is blessed with. water. We therefore pray that the rin-giving power may: bbe manifested, and afterwards destroy willow twigs, since [32a] judgement is closed on this diy. R: Hiya sad: 'In reference to this day, it written: "And Isaac returned and dug the welle of water" (Gen, xxv1, 18). Tease (eymboliaing Geburah), having sat on the Throne of Judgement on the first day of the seventh month, now pours might upon the 334) av (Leviticus) 387 'Community of Terael to set the waters in motion. Hence all depends on the appropriate action (of taking the four species) On this day the idolatrous nations come tothe end of their blessings and enter into judgement, and Israel come to the end of their punishments and enter into blessings. For on the next day (Bighth Day of Assembly) they are to rejoice in the King and to receive from Him blessings or all the year. 'This joy is reserved for Israel alone, and they are, asi were, the private guest of the king who can obtain any request Which he makes, In reference to this itis written, "I love 'you, sath the Lord, and Esni I hate" (Mal 1, 2-3). Said TR, Jose: 'We se chat Esa ie prosperous and dominant, with yet you say, "And have rade his mountains desolate" (Ibid. 3)? Hie replied: "This is a frequent figure of specel, When the Holy King has 'pronounced a decree and placed it in his archives, the Serip- ture speaks of it a if it were already accomplished. And 30 with all the blesings which God hes decreed for Torah, a5 it is written, "I, the Lord, have spoken and done" (Ezek. Xn, 34), AND THIS 18 THE LAW OF THE GUILT orFERING. R Taaac said: 'Ie has been explained that if this refers to 'what is below, then the other similar expressicns ("this i the of the meal offering", "this isthe lay ofthe sin offering", 'of, the peace offering") refer to what is ind if this refers to whats above, then they also refer 'to whats abore. Whoever engages inthe study of the Torah 'obtains a portion in all and is attached toall ides and does not 'need to bring sn offering for his soul, as has been explained." TR. sane expounded the verse: "The priests stid not, "Where is the Lord, and they that handle the law knew me 'not; the shepherds also transgressed against me" (Jer. 1,8). "By the "priesis" here', he sid, 'are meant the high priests 'who bing holy words to their place and proclaim each unity in the fitting vay. "They that handle the law" are here the "Levites who handle the harps which come fiom the side of. the Law, and from whose side the Law was given and who

388'THE ZOHAR IV (ae-gab
are appointed to sing praises tothe Holy King and complete His unity, The "shepherds" are the leaders of the people 'who care for them asa shepherd cares for his flock. These three clasies must always be present by the offering, that it may he pkasing above and below and that blessings may be jn all worlds. 'The priest brings the offering with intent to 'unify the Holy Name and to awaken the side to which he is attached. The Levites by their song endeavour to rouse the side to Which they are attached [26] and to merge it in the fide of the priest. 'The Iraelite secks to make his heart 'contrite and humble before God the Holy King, and so his sin is forgiven and there is joy above and below.' R, Judah discoursed on the verse: "Who lyeth the beams 'of his chambers in the waters ete. (Ps. ctv, 3). 'When', he 'said, (God created the world, He brought it forth from water and estabished it on water. He divided the waters in two, 'one half above and the other half below, and from each half created a world, Out of the lower half He made this world, hich he established on thishalf ofthe waters,as itis written: "*For be lath founded it upon the seas! (Ps. xxv, 2). The 'upper half He took aloft, and made with it upper chambers, and on thie half He established sspernal holy beings made from the spirit which was detached from His mouth, as i hosts" (Ps. xxxit, 6), Among these he appointed same to sing His praises, ery hosts, who sing praises in the morning: and songs at even, all ceasing at night. Above them are hosts 'of a still more fiery nature who breathe fire and eat it, and then return to thei places. Inthe other side there are abysses, ine above the other, in all of which are executioners of udgement from the side ofsten justice, Inthe lowest depth there are flames that burn flames, fires for the punishment of sinners issuing from the "river of fire", all fery and flaming, situated between the higher and the lower. But 'when the smoke of the altar ascends, they leave that place 'where ther were standing tp destroy and anwihilate and the stream of flaming fire from the "river of fire" returns 1 its place and all enjoy the smoke from the aliar when it goes straight towards the most high King. We haye explained 32840) zAv (ueviticus) 3% 'that it isthe desie ofeach one to ascend above in order 0 please the Holy King, and Uriel appears there like mighty lion etouching over his prey. When the priests andthe Israelites saw this they rejoiced because they knevr tht the sacrifice was acceptable to the Holy King, Then another holy fre fom above came down to meet the fre from belo, and men trembled before their Master and repented. As 2 king to whom an acceptable present had been sent might say to his sereant, Go and take this present which hae been brought to me, #0 the Holy One, blesad be He, says to Uriel, Go and receive the present which my sons offer me, How great isthe joy; hw great the sweetness everywhere 'when the priest, the Lesite and the bringer ofthe sacrifice 'are intent to bring the oflering with perecs devotion ! When, however, Israel were not virtuous or the sacrifice was act brought inthe proper sptt,and yas not accepted, they used to observe that the smoke did aot ascend in a straight line being blown aside by a wind from the hallow of the north and they used to see the likeness of an impudent dog lying onthe effering, and then they knew tha it was not acceptable, 'As 4 king to whom an unworthy present has been brought righty, Take this present and give i tothe dog, 0 when the offering was unacceptable it wae given agit to the do. {33¢) B. Judah said: "When the fire went fort from the altar snd consumed the offering (Lev. 13,24), this was Uriel, who appeared in a fame on the altar; (338) and had it not been for the misfortune of the sons of Aaron, there would have tbeon no day when God was mare pleaed with Tarnel from the time they left Egypt. And the death of the sons of Aaroa was deserved for many reasons, One was that they offered 'incense atthe wrong tine—at a time when oil and incense Were not together (ie. not when the lamp was lite. Ex "xe, 7), Another was that they thrust themselves forward ia the place of their father. A thied as that they were not married; [342] for such are not mest 10 bring blessings into the word. Andi a foarth was that they were intoxicated swith ine, 'Tins (goth) 18 TRH ANOINTING PORTION OF AaKoN

390'THE ZOHAR IV (4-34
[AND OF 11S SONS: R. Jove said: 'Zoth (Shekinah) indeed is the anointing portion of Aaron, for he brought of the oil of the aupernal anointing and eatised it ta flow below: and bby the hand of Aaron oth was anointed with the holy anointingand drew blessingtherefrom. From this oil blessings flow by the hand of the priest, and the priest causes it to flow below and anoints this sath; hence, "this (soth) is the anointing portion of Aaron, etc." " Tage Ano AND HIS SONS WITH HIM, AND THE Gaumunts. R. Hiya quoted here the verse: "For with thee is the fountain of life, in thy light we shall see light" (Ps, xxx, 9) "The fountaa of life, he sai, is the supernal 'il which flows continually and is stored in the midst of that most high Wisdom, from which it never separates, It is the source which dispenses life to dhe supernal 'Tree and Kindles the lights (of the ewanations). And that tree is called the Tree of Life, because it is planted on account of that 'source of life. 'Therefore, too, "in thy light we ahall see Tight'"—in that light which is treasured for the righteaus in the world to come, and with which Tsract [346] willbe illu- inated. Or again, "with thee" may refer to the Holy One, blessed be He, who is a mest high Tree in the midst of the Garden reaching out to all sides, because it clings to the source of life, which crowns it with supemal crowns all around the Garden like a mother who crowns her son." R, Isaac suid that the words refer to the High Priest above who corresponds to the high priest below. Therefore this Priest causes the supernal holy oll to flow dawn and kindle the lamps above. And just as the High Priest above is con 'summated with seven Days to be exalted above all, 0 there 'were seven days of consecration for the priest below, that Jower might correspond to upper, The word for consecration. (itu, Jit filling) implies that they are completed by the [lest through being united with seven other days, for when, the priest below bestira himself, all above is stimulated through him, and blessings are spread above-and below. R. Abba said that the reaton why Moses snointed Aaron 'was because he was attached to the place which isthe source aha} gay (Levirices) 300 of life, and Moses ministered all the seven days of the consecration to make all abide with Aaron ying with Re learary be 'How many lights were ereated before the worl was created?" He answered: 'Seven: namely, the light ofthe "Torab, the ight of Gekenna, the light of the Garden of Eden, the light of the Throne of Glory, the fight of the 'Temple, the light of repentance, the light of the Messiah. Similarly seven lights were attached to. Aaron, and he. it the lawer lamps from the higher.' R. Hlazar quoted the 'verse: "All was from the dust" (Eecles, 1,20), 'We have leat he ai, that everthing from the dust, even the 'orb, of the sun. But from what dust ? From that which is lunder the holy Throne of Glory. In the Rook of Rab Yebu 'the Elder it says that paths went forth in all directions and then met again to give light, ike dust that i thrown in al directions and yet returnsagai to the dust The dust was that of the Sanctuary, which again was from the "The Community of Israelis called "brid "thoi ar all fir, my love! She is also called "a kingdom of priests" when blessed by the priests, since the priest entrone her and give her power, making her 'queen overall the treasures and armoury ofthe King, over Figher and lower over the whole world ase} R. Joe sud: 'written, "He hath established his bond upon the earth" (Amos i, 6), namely, when the King joins her ith all his holy Crowns in one company, for then She rules overall and shines shove ad below: and this at the time when the priest performs his service and brings the offering and burns the {nceneuttering iting prayer the while" R. Jose said 'When 'Aaron raised his hands, all raised with him, until the Community of Israel was blessed and higher and lower -angels with her. Hence it says, "Blessed be the Lord out of Zion, who dwelethin Jerusalem, Hallelujah" (Ps, exxxv, 28)! 'As R. Bleazar was once going from Cappadocia to Lydd, accompanied by R. Jose and R. Hizkiah, he hegan to dis: fnurie thus: Tee written, "And I have px my words in thy mouth and have covered thee in the shadow of my hand" (lst, L1, 16). We have been taught, he sid, "that if man

392THe zoNAR IY (350-356
studies the words of the 'Torah and ever has them on. his lips, God protects him and the Shekisah spreads her wings 'ver him; nay more, he supports the world and God rejoices over hima as if He had that day planted heaven and earth, as 'it says, "to plant heaven and to lay the foundations of the 'earth, and to say to Zion, thou act my people" (Ibid); from, this we learn that Ionel are called Zion," He Further dis- 'coursed om the verse "Hind the testimony, sal tp the law among my disciples" (Isa. vt, 16). "The testimony is that Gf David, referred to in the verse, "My testimony that Sal teach them (Ps, cxext, 12). The teal of the lav and 'of all the abundance that flows from above is where? "In 'my disciples"; for there is the abundance gathered between the two pillars (Negah and Had) that stand there, ann! s0 all is tied femly with one trusty knot. What, now, is the difer~ fence betwcen those who study the Torah' and faithful prophess? The former are ever superior, since they stand on a higher level 'Those who study the "Torah stand in a place called Tifereth(Reauty), which i the pillar ofall faith, "whereas the prophets stand lower in the place called Nezal (Vict) and Hod (Majesty); and those who merely speak {nthe spirit of holiness stand lower stl. He who stuces the Torah nceds neither peace offerings nor burnt offerings, since the Torah is superior to all and the bond of faith; 'wherofor it fe written "Her vaya are ways of pleseantnest and aller paths are peace (Prov. 11,17), and abso, "Great peace have they which love thy law and they have no occasion for stumbling" (Ps, cx, 165). As they were going along, they came across a man with thee myrtle branches in his Rand, 'They went up to hina and said: "What is this or " He replied "To reftesh the facing fone" Said R. Bleazar: "That is a good answer, Bue why three ? He replied: 'One for Abraham, one for Isc, and fone for Jacobi and 1 bind them together and smell them, Ibecause the scent refreshes the soul, and by this act of faith blessings are drawn down from above.' Said R. Eleazar: 'Happy is the lot (3s8] of Tsrael in this workd and in the 'world 9 come, Mark row. 'The vital soul is only kept up by She nfo ou af 334] EAV (Leviticus) 393 sine, and ths smell brings to mind another, for when Sabbah departs and he addtional soul depurs, the soul and the sprit ate separated and sad until the smell comes and unites them and makes them gla. Inthe same way all (attributes) are united by the snell ofthe sacrifice and the lamps are kindled and gladdened. I one lamp is placed above another and the lower one ie lit, the smoke a5 it ascends Keindles the upper one also, So he smake of the series, a5 it ascends, kindles the superal lamps til chey all flame together and unite through this smell, 4o tht there is "a 'sweet savour the Lord". Thus the smell ofthe fering is the support of all and is produced by the pres who brings All together; and therefore wen days of falslment were Completed in Sim in order tht all may be Dessed through his service, ard there may be Blessing and joy above and below? 2c I3s-a6@ Leviticus 1x, 1x1, 47 AND IT CAME TO PASS ON THE FLGUTH DAY. R. Teaae 'aid: 'Happy are Israel in that God has given them a holy Law which is the universal delight, the joy of the Holy One, blessed be He, and His recreation, as tis written, "and 1 seas daily his Weight" (Prov, vis, 0). 'The Torah is all one name ofthe Holy One, blessed be He. By the Torah was the world ereated, as its written, "And 1 was an artfcer 'vith him" (Ibid). By the 'Torah, too, was man created, as {eis written, "And God sid, Let us make man (Gen. 120). Said the Holy One, blesied he He, to the Torah "T desire to ereate man." She replied: "This man is destined to sin and to provoke 'Thee unless Thou art long-suflering with hms how, then, shal he endure?" To which God replied: and. thou shall maintain him, for not for nothing am I called "Jong -suffering'."" R, Hija sai that the Oraland the Written Law together preserve mankind, as itis written: "Let us snake man in on image, seceding to our Hkene"—"image!" faving reference to the Masculine and "likeness" to. the Feminine; and for this reson the Torah commences with she letter' Beth (ma), as already explained, R. fsiae stid; "Why is the Beth open on one side and closed on the other ? 'To shiow that when a man comes (36a) to attach himself to the Torah, it is open to receive him and to join with him; nd when # man closes his eyes to it and walks in the other way, then it turns its sed side to him, according to the faving: "If thou leavest me one day, 1 wil lave thee two days", until he returns tw attach himself tt, never again to abandon it. Therefore the 'Torah makes the First approsches, 'to men, proclaiming, "Unto you, O men, 1 aall" (Prov. vin, 4)5 and itis also writen of he, "she erieth in the chief places of concourse, atthe entering in of the gates" (Jd, 1,21)" R. Judah said: "The beth has two parallel lines and a third joining them, What do these signify ? One for heaven, fone for earth, and one for the Holy One, blessed be He, who 364) sweMaNt (LEvITICUS) 395 Unites and receives them." R. Bleazar said: "These represent thie superna and closely connected holy ights in which the whole Torah is comprised, and which, provide the intro ution to faith. Therefore w study the Torah i ike studying the Holy Name, at we have asi, that the Torah iv all one holy supernal name. Therefor i commences with the letter 4th, which symbolizes the holy name with three bonds of faith, All those who study the Torah cleave to the Holy One, blessed be He, and are crowned with the crowns of the "Torah and beloved above and below, and God stretches out 'to them His right hand and all the more to those who study at night, who, as we have stated, are associated with the Shekinah and joined with her, When morning comes the Haly: One, blessed be He, winds round them a thread of 'race to distinguish between the higher and the lower ranks, and all the stars of the moming, what time the Community fof Israel and those who study the Torah come to appear before the King, break forth into song together, at is writen, "When the morning. stars sing together and the sons of God shout for joy" (Job xxxvit, 7). R. Eleazar_was once travelling along a road on which R. Phineas ben Yair happened to be coming towards him. he asson which R. Phineas wis riding whinnied, and he said: 'Verily, from the note of gladness in the ass voice, I see that T shall meet someone here.' When he emerged from R. Bleazar then came up to him and kissed him, Hesaid to him: 'If you haye the same destination as I have, Jet us join company, and if not, go your way." He replied: Indeed, T was going to look for you, and since I have found -you I will fellow you and we can keep company.' R. Phineas then began a discourse on the verse: "The Lord stall bless thee out of Zion, and thou shalt see the good of Jerusalem" 'etc, (Ps. cxxvitt, 5). 'Why', he said, "from Zion"? Because there blessings repose, a5 it is written, "For there the Lord commanded the blessing, even life for everimore" (Ps, 'oxtlt, 3). And for the sake of Zion Jerusalem is blessed and visved with mercy, and when Jerusalem is blessed ll

296vie zomaR tv [360-368
the people are blesed. 'The words "all the days af thy life" 'mean that the rainbow akall not be seen in thy days any 'nore than in the days of thy father. "And see thy children to thy children", god-fearing saintly and holy, "Peace upon Taracl": as who should sas. "Peace upon the brad of the 'ing that he may lack nothing." So there is peace upon Israel when righteous men aren the world. IR, Eleazar discoursed on the verse: "Children's children ace the crown of old men, and the glory of children are their fathers" (Prov. xvit, 6). 'The word "children" ', he ssid, "has its well-known esoteric meaning "Children's eildsen"™ are the other crowns of the King, and of them ie says that "the glory of children are their fathers', because the sona are only erovtned through the fathers. From this we learn that the sons are only crowned and revived by the running Stream when the Fathers are crowned and blessed' [8] 'As they were going alng the time for prayer arrived, so they: dismounted und ssid their pravers. While they' were praying « serpent wound itself round the legs of the ass 'FR, Phiness, which thereupon uttered two cries, When they had finished praying R. Phineas sid 'I ean understand my animal being in pain, heease earlier in the day, while Lae 'meditating on the Torah, it took me through some filth; hence now i€ is being hurt" As they stood up they saw a snake cailed round is legs, whereupon R, Phineas said? "Snake, go and wind yourself round your own hole." At this the snake dissolved and fell into pieces. Said R. Bleazar: "Is God so particular with the righteous" He replied: 'Verily He is, and He takes note of all their errors, and desires to rae their holiness to a ill higher level This ass has been tormented because i€ didnot guard my holiness, tnd this snake was a divite messenger, And how many-agents has the Aimighty, even beasts of the field and even idaaters, ap itsays, "The Lord shall bring a nation against thee from far, from the ends of the earth" (Deut. xxvin, 49)" R Eleazar asked: 'Does God ever make an Israelite His agent He replied: "Yes: thats, pious Israelite o punish a wicked "The appa fhe rant wo pond india wk 366) siren (Leyrrteus) a0 'one, but not one wicked ore to punish another, save when he oes so accidentally, as itis written, "but God deiver him into his hand" (Ex. xx, 13), in order to punish bothof them. Suid R. Eleasar: 'How does God use such Inmates and idblatebs ae Hic agente? "Has nce your father ssid R. Phincas. 'I have never yet asked him,' he replied, R. Phineas thereupon began by quoting the verse: "When he giveth quietness who then ean condemn?" ete, (Job soxtv, 29). 'When God', he sid, gives quietness and ease toa man, who is there thatis authorized to injure and malign him ? And when He withdraws His watchful providence from him, who can keep watch over him to protect him ? 'Aad in this God's ways are "unto a man ora nation alkke"— the same for the world or fora people or for a ual, For when men's actions ae virtuous on earth, then she Right Hind of the Holy One, bested be He, is active for them above; and many friends and protectors come forward on their 'behalf above on the right and on the left, and the Left Hand is subdued and kept under control. But when men's actions fn earth are not virtuous, then the Left is awakened, and all those who come from the side ofthe left with it, and all Ibecome agents to inflict harm on men. For all who trang the precepts ofthe Law reasive a mark on their faces through which they are recognized by those who rise up from the sie of the left. Hence serpents and idolaters, and all who 'comne fromn the side of the left, are called "agents" in regard to those who bear this matk. Now Israelites, even if theit acions are not virtuous, still come from the side of the right, but because the righthas been paralysed by thetr actions the lef has power over them, and those who come from the Side ofthe left. Hence the agents chosen for punishing them ate serpents and idolaters, and sch-like who are from the side ofthe left, but not other Israelites, even sinners, because they are mill from the sie of the right. And if it happens that a sinful Isralite falls into the hand of another Israelite sinner, this is that they may both be punished and be purified by their punishment. Sad R. Eleazar: 'Whence do you derive all thie?" He answered: 'From the incideat of the 'eoncubine in Gibeah (ludges 2). For though the sinners

8'THe 2OHAR IV [366-378
there were Israelites; God was unwilling that other sinners of Israel should be the instruments for punishing them, and therefore numbers of them fell time after time until all the 'sinners in the attacking army had perished, and there were left in it only those [37a] mare righteous ones who could more sppropriately execute the work, And even righteous Israelites sare made the agents only when the two worlds, the upper and lower, are evenly balanced, and at that time ff the inei- ent of Gibeah] they were not evenly balanced. Hence sinners of Tsrael are not made the agents of the King 10 juniah other sinners of Iasel, since they do not eome from the side of the eft, We may illustrate by the following parable, Certain men having offended against the king, an officer was sharged to areat and purish them. One clever fellow ainong, them went and mixed himself with the officer's men. The afficer, however, detected him and said: "Who said you 'ould join us? Are you rot one of those who have offended 'against the king ? You shall be punished frst." So Israel come from the side of the right and do not attach themselves. to the left or mingle with it, Sometimes, however, through their sins they cause the Right to be weakened and the Left to be aroused, with all thse that belong to it. Should, then, sn Israelite try to insingate himself among them, if they detect him they say: "Are you not one of those who come from the side of the right which is enfeebled because of their tins? Are you not one of those who have sinned against the King? Who allowed you to come amongst us?" So he is punished firs. And King Solomon points openly to these people in the words: "What time one man hath power over another to his hurt" (Bedes, itt, 9)—verly to his own hurt, because he is not the agent of the king and does not come: from that side." Said R, Eleazar: 'Verily it iso, since we have learnt chat there is left and there isa right, merey and judgement, Israel to the Fight and the idolatrous nations to the left. Israel, although they sin and are humbled, yet they belong to the right and do not cleave to the left nor mingle with it, Therefore it i written, "Save thy right hand and answer us" (Ps. Ux 6), for when the Right Hand is ealted, Herael that cleave to it are exalted and crowned 310-378] sueytint (Leviriees) 39 through it, and then the Left Hand and all who come from. its side are humbled with it; henee its written: "Thy sight hand, O Lord, breaketh in pieces the enemy 'R. Bleazar then discoursed on the verse post on the eighth day", ete, He said: "This "eighth day thas reference tothe preceding statement, "for he shal conse- 'crate you seven days" (Lev. vit, 33). Why seven days ? Happy indeed are the priests who are crowned with the cerawns of the holy King, and anointed with the holy because thereby i put ia motion the supernal oil which smoistens all the Seven and from which the seven lamps are ti this oil comprising them all, a we have learnt that there 'are six, and this isthe consummation of all: hence, "seven days he shall consecrate you". Therefore, to0, the Com= mnity of Israel ie called "Bathsheba" (it. daughter of seven), because She isthe consummation of six others. After this septet had perfected the priests and crowned them and 'anointed them, when they reached the Community of Isr, which is the eighth, Aaron was commanded t0 offer a calf, to atone for the sin of tht other calf which Aaron made, thereby sinning against the "cow", which isthe eighth, the 'completion of the guardins of frac. 'Thus the priest 8 found complete in all, in the eight dtferent vestments and in all erowns, complete above and below. Now, on all solemn 'ccasions Some act must be manifested, and therefore 'ecemony was performed with Aaron below to produce @ 'ccrresponding reaction above, and in this way welds were 'nosed through the mediation of the priest. Aaron had to Inaing a calf fora sin-oflering on account of the sin he had reciously committed. Also 4 rim fora burntoffering. Why 'ram ? Because of the ram of Isaac, who was a perfect burat- offering, and this alto was brought to make the sacrifice complete, 'Thus the calf vas brought for its own sake and the ram to complete it [378] duly with the perfection of Isac. Israel, who shared the sin of the priest, had to bring a similar 'offering viz, "an ov and a ram for peice offerings, to scri- fie before the Lard", an ox for their sin and a ram to plete this place with the perfection of Isuac. The term "sin Offering" i not used in connection with Tsrack as with the

40THE ZoMAR IY ie
priest, because Tra! had already sutered their punishment Jn many places, and therefore God didnot wish to meni {hele eng hence Ht fe written here, Yor a peace ofecin and ot "fora sin-offering", asa sgn af peace to show that Gort had been reconciled 'with Iseacl in respect of thi 'Aaron, however, who had been saved from punishment through the prayer of Mores (Deut 18, 20), and whose suit sll hung over him, had to bring asigcolering, that his 'Sn might be toned for and that he should be purifed and whole. On that day upper and lower beings reached thir Perfection, and there was peace everywhere in the joy of Heaven and earth, and but for the tragedy of the sans of 'Aaron on that day there would have been no such jo above and below: froma the day thatthe lralites came up from the 'Red Sea. On that day the sin of the Golden Calf was wiped fo, anid priests and people were seanted of it. On that day all theaceusers above were silented, and they' circled round Tarae without being able to fnd any' spot a which to atack 'them until the hour arrived when Nadab and Abihu rose up and spol the general joy, and wath descended on the world, 'We have lear chat om that day it was the joy of the Com= uvity of Iara to be united [with her Spode] bythe bond 'of faith-with all holy es (fr the incense binds all—hence its name), and they came and inked all the others ether and left Her outside, and linked up something el." Said R. Phineas to him: 'Do not say that they left her outside, but only thatthe Community of Isract was not united (to the rest] through them, for wherever male and female are not found together, the Community of Israel does nov abide "Therefore its written, "With thi shall Aaron core into the snetuary" (Lev. xv, 3), which was a warning to bin that he should be male wit female; and therefore a priest should not enter the sanctuary til he is married, in oeder that he 'may have a shite inthe union ofthe Comnmuiity of Tse IR, Jowe refered in this connection to the verse? "As aly mang thorns, so is my love artong the daughters 11, 2)."As as been explained," he sid, 'this verse is spoken

1erty conectewih atar, Aun for bind" Bec they
37b: 386) snaminy (Leverteus) 401 'by the Holy One, blessed be He, in prise of the Community of Israel in His love and desire for Her, and therefore itis a 'murried man who should utter the praises of the Holy One, blessed be He, and of the Community of Israel, For, since Ihe cleaves to his spouse and devotes his afection to her, when fhe comes to serve before the Holy. God he awakens another love, that of the Holy One, blessed be He, forthe Community of Israel. And for this the Holy One blesses him and the 'Community of Teruel blesses him, [384] For the Community of Israel is blessed by the priest and the Israelite is blessed bby the priest, and the priest is blessed by the Supernal Priest, 'as iis said: "And they shall put my name upon the children of Iscael and I will bless therm" (Num. vt, 27)" Ic is written: "Remember, O Lord, thy tender mercies and thy lovingkindnesses, for they have been ever of old (ne'olam, lit. from the world, Ps. x1¥, 6). "Mercies" here refers to Jacob and "lovingkindnessess' to Abraham. God takes them from the world and raises them aloft, and makex of them a holy Chariot to ahield the werld. So God does wi all the righteous. It may be asked, why is there no reference 'to Isaac here ? He was let over to panish those who oppress his offopring, and is referred to in the verse, "Arouse thy 'might' (Ps. t20%, 3): and again, "The Lord shall go forth fas a mighty man, he shal stir up jealousy Tike a man of war" (Isa, sun, 13), R: Hiya said; 'Jacob and Abraham we require {to shield us, but Isaac's fonction is to make war, and there- fore we do not desire him to be asscciated with them. We 'may also explain the words "for they are fram the world" thus, When God created the world He took Isaac and created with him the world. He saw that it would not be able to 'endure, so He supported it with Abraham, He saw that it needed further support, so He took Jacob and joined. him 'with Isaac. Hence the world is supported by Abraham and Jacob, and they are "from the world". [588] Awp Moses sarp unto ELeazaranp Irmastan, Let NOT THE WAIK OF YOUR HEADS GO LOOSE, ETC.... FORTHE 'The teathereinsersa pssige which io mntance emery repetition of p79," Hla dacoured "to p. 37h, "something ee eo 'te ZouAR AY (38-398 ANOINTING O11 oF THE LonD 16 UFO YOU. R. Abba tld: 'All joy above derives from the Holy Oil, from which issue gladness and blessings to all the Lamps, and with the srcam of which the Supernal Priest ie owned. 'Therefore the priest on earth on whom the anointing oil has foxeed rust display a sniling and joyful eoumtenance, and there 'must be no blemish on his head or is attire or anywhere ese, that he may not ease «blemish in another place. Hence had leazar and Ichamar allowed any blemish to appear at that ir heads or their garments they would not ref, for it was a me of judgement. So we Ihave learnt that when a plague issife a man should not apply hhimaelf to any undertaking lest he became a marked man. Hence it is write, "lest ye die, But let your brethren the 'whole house of are bewail the burning" because they did fot come from the side of the priests, and therefore would not be injured" 'R. Eleazar here adduced the verse: "And Aaron took him lisheba, the daugiter of Aminadab, the sister of Nabshon, to wife" (Ex. ¥, 23) 'Aaron', he aud, 'acted fly, copying the supernal model. "Elisheba" was destined for Aaron fram the time of the Creation, just as "Bathsbeba'* was ested for David fom the time of the Creation. Doth are fone, but the one name refers to judgement, the other to snerey. When she was joined with David was for judgement, to wage war and shed blood, Here with Aaron it war for peace, for joy, for pladness and blessing. Hence with David She is called flathsicha, and with Aaron Elisheha Elise (lit to seven) to show that she was joined to Grace; Bath Sheba (daughter of seven) t0 i royalty and power! (390) Hence, ratify her, to rejeiee her, to joo her with the King in a [Perfect onion, Uh blessings might he difused through all 'worlds by means of Aaion. Hence the priest must be ever smiling and joyful. since he isthe instrument of joy and blessing, and in this way punishment, wrath and gloom are "esp. 37m The et here truce bre sirestom on he enter sienifeace of the "voce ofthe trumpet", the ubstne of Which hae realy tepetedierhee 394) enemas (Lavrricus) 43 removed from him, that he may not he disqualified forthe pce to which he i inked." DRINK NOWINENOR STRONG DRINK, THOU NORTHY. sows, Ere. R. Judah said: "The fact that this injurction 'was given to the priests shows that Nadab and Abihu were under theinfluence of wine.' R- Hiya adduced here the verse: "Wine rejoieth the heart of man" (Ps, ct¥, 15). '", he 'aid, the priest requires to be glad and smiling more than 'other men, why is he forbidden vine, which creates joy and smiles? 'The truth js that wine cejoices at frst and saddens afterwards, and the priest must be glad throughout. Also Wine is of the side ofthe Levites, but the sde of the priests is pure and clear water" R. Jost said: 'Each lends to the other, and therefore wine gladdens at first because it contains 'wate, but afterwards it reverts tits own nature and brings loom.' R. Abba said: 'Wine, oil and water issue from the Water and of, which are on the right, are taken by the priews, especialy ol, which is joy first and lst asi i written: "Like the goodly oii upon the head that ran down upon the heard, even. Aaron's beard" (Pa. cxxxth, 2). 'Wine, which ison the left, is inberited by the Levits, that they may raise their voices in song and not be silent, for wine is never silent, but ol is always noiseless, The diference Ihetween them is this, Oil comes fom the side of "Thought, 'which is always silent and unheard, whereas wine, whichis, for raising the voice, comes from the side of the Mother. 'Therefore the priest, when he entered the Sanctuary to perform divine service, was forbidden to drink wine, because his service is earied out quietly." R, Judah and R. Isaac were once going from Be Men to Sepphoris, and with them was. youth leading an as, o Which was aur of honey. Said Re Judah: "Let us discourse vi, 9) "This wine', he said, fis the ine of the Torah, which is in truth good, becuse there is anotier wine which is not good. But the wine ofthe 'Torah is goed for all-—good for this world and good for the

494"YMe ZonAR Ly [90-398
world to come, 'Tit, 100 isthe wine tha pleases the Holy One, blessed be He, more than all, and therefore he who 'qua deeply of the wine ofthe Torah will wake in the world to come and will come to life when God shall raise the righteous Said R, Judah: 'We have learnt that even in that 'world he will be able to study the Torah, as itis written, "He causeth to mutter the lips ofthe sleepers" (Ibid.).' The youth hereupon remarked: "If ir had been written, "thy palate is from the best wine", your explanation would have been correct, but it is written "lke the best wine"! They looked at him. and R. Judah said: 'Speak on, for our remark. ita good one,' He continued: "l have heard that if. man 'who studies the 'Torah diligently allows his exporitions to be heard and does not merely whisper them, [398] then he is, like good wine, which aso is not silent and eauses the voice to be raised. When he departs from this world, then "my beloved goeth straight forward', turting neither to. the right nor the left, and none interferes with him; and in that 'world oo, his lips mutter words ofthe Torah. have further hheard'that this verse was addressed to the Community of Israel in her praise, It may' be asked, who is it that praises he thus, for if i isthe Holy One, blessed be He, we should expect "for me" instead of "for my beloved", However, the Holy One docs in truth praise the Community of Israel thus, jn response to Her praises. As She says, "His palate is sweet", He replies, "Thy palate is ike the hest wine", (0 wit, the wine tht has been treasured from the Creation. "My beloved! is Isaac, who is called "beloved from the womb", and "straight forward" means, t unite the lefewith the right, through the joy diffused by that wine. Hence "eausing #9 mutter the lips of the sleepers, because all are awakened with joy and blessing, and all worlds rejoice and rouse them- selves to pour down blessings below.' R Judah and R, Taane approached him joyfully and kissed him. They sad to him? "What is your name ?" He replied: Jest." They said: 'You shall be Rabbi Jesse: you shall become more famous than ur colleague Rabbi Jesse who has departed from us.' 'They. then sad to im: 'Who is your father?" He replied: 'He is no longer alive. He used to teach me every day three expositions 39) suesiins (Lavi erevs) 495 of the Torah, and every night three picces of Agadaic lore, What 1 have just told you I learnt from my father, and now I live with a man who will at let me study, and makes 'me work all day, and so every day I go over again the things learnt from my father." They ss know anything of the Torah ?" He repli He isan old man and he cannot say Grace, and he has ons 'whom te does not send to school." Said R, Judah: "IF that 'were not the case, 1 would go int that village to talk ro him about you, but after what you tel me, i¢ would be wrong of 1s to look at him. Leave your a, therefore, and come song with us' They then asked him who his father was. He replied: 'R. Zeira of Kfar Ramin On hearing this R- Judah 'wept and said: "I was once in his house, and I learnt from htm three things concerning the Cup of Benediction and two relating to the work of Creation." Said R, Isaac: 'Seeing that we could learn from his on, how much more from moult? 'So they went along holding his hand until they came toa field where they sat down, They said to him: "Tell us some- thing that your father taught you concerning the work of 'Creation.' He thereupon discourved on the verses "And Godt 'reated the great sea-monsters," etc. (Gen. 1, 21). He std: "The name Elohim is usually applied to the place of jadge- iment, but hereit is applied to the most high place from which judgements isve, for although itis intrinsically a place of 'Mercy, yet judgements isaue from it and depend upon it. "The "great sea-monsters" are the "Patriarch", which are watered fist and spread their rots throughout all. "And 'every living creature" (li. living woul): ths isthe soul which 'the supernal Barth brought forth from the "living creature" has), wich is the highest of al. ro wit the soul of the first man which formed in its midst. "That moveth" this is the "living creature" (hayah) that moves about on all fides above and below. "Which the waters brought forth abundantly", namely the waters of that supemal stream Which issues from Fiden and veaters the 'Tree there that i 'may spread its roots and provide food for all, "And every 'winged fowl after its kind": these are the holy angels whose at aad zOnARtY Gs9b-400 function i isto santify the name oftheir Master every day, 'or to perform the messages of their Master in this world Said R. Judah: "This is rally too much for one 50 young to know, and T foresee that he will be removed to a place of eminence.' R. Isaac said: [4oa) "The 'living creature that soveth" isthe Hayoh that is supreme above al, there being also another which is called by Scripture. "earth', The expression here, "and let fol moliply i the earth", means in the earth and notin the water, because the origi flows on undivided up to that place which is called "earth!" 'nit From thor, as it says, "it separates" ete. (Cen. tt, 10) and the "Tow!" mentioned are watered from this ard "They then rose nd went on their way, and R. Judah st "Lets take this youth into our company, and let each of us ive some exposition ofthe Torah" He then commenced with the verse: "Stay ye me with raisins, comfort me with apples", 'te, (SS. 5). He said: "The Community of Tarael speaks thus in exile, Support is needed by one who falls, and there- fore the Community of Taral, of whom its written, "she i fallen, she shall nomore rise" (Atmos v, 2), requires support, and she says, "Sty me". To whom dees she say this? To her children who are in exile with her. And with what shal they support her ?"With raisins": theseare the patriarchs" who are the ist tobe replenished with that good wine stored away from the Creation; and when they are replenished, blessings light upon her through the agency of a certain grade, namely the Righteous One, and so he who knows how to unify the Holy. Name, even' though blessings are not vouchsafed to the world, supports and says the Community of Israel in enile. "Comfort me with apples": this ia the same, and it also contains an inner meaning. Raisins intani- cate, but apples sober. Hence raisins © excite, and apples

10se cat the intenication doesnot harm. And why all this
Because "I am sick of love" in the exe, He who unifies the Holy Name mest ily join Merey wih Justice, and tl 'what supports the Community of Israel in ex R, Tsaae took the verse: "Which did eat the fat of their sacrifices and drink the wine of their drink offering". He 'aid: "Happy are Israel im that they are holy, and God goo-qod] stew (sveticvs) 7 desired to sanctify them, All the life ofthis world that they inherit is derived from the Worll-o-come, because that is life both abeve and below, and the place where the "treasured twine" commences, and Irom whieh life and holiness issue, And Israel use wine on accourt of the wine of another Trae, forthe supernl Tara! derives life therefrom, and therefore they bles the Holy Ore with iwine. Hence, when the idolate, who i unclean and defies anyone who associates With him, touches the wine af Ise! it becomes uncleas and is forbidden; all the more the wine which he himself makes. 'Al ihe practices of Intel are on the upetnal poser and specially their offering of wine, which holds very high rank, like the "treasured wine". Hence Israel drink the wine of Taral which has been made in holiness, as is fing just 'as the Israel above drinks of tha oly ine, and they do not drink wine which has been madein defilement and from the 'side of defilement, for the spirit of uncleanness rests on it, 'a fone dein i Bn opi deflate i not o the 'ide of Tere and has no share inthe World-to-come, which is the "treaured wine". Hence God is Blessed with wine above all, because wine rejoices the Left side and in that joy merges itsef in the Right, and when the whole becomes Fight the Holy Name is glad, and Blessings are everywhere lfused" [408] "The youth then followed, taking as his text: "The king by judgement extablisheth the land, but a man of offerings 'overthroweth it" (Prov. xxix, 4). "The king here', he said, 'is the Holy One, blessed be He. "Judgement" is Jacob, swho isthe epitome of the patriarchs "Aman af offerings" js Esau, who used to atk questions about offerings, but never bring any. Or again, T can say tha 'offerings the negation of judgement, being the elevatica of merey, and therefore 'a man of offerings overthrovteth ie, But was not David "4 aman of offerings", and yet the land was established by shim ? This was because fs written of him, "the sure mercies 'of David" 8 he clung to one quality, so did he cing othe 'other. All his days David strove that this "offering" should be united with judgement, Solomon ame and wedded them together, 0 that the moon became full and the land was oh 'THE ZOHAR IY 406 'established. Zedekiah came and parted them, and the land 'vas left without judgement, and the moon was impaired and the land was devasuted. Note that ol was for the priests nd wine for the Levites—not because they require wine, thu from the "tresured wine" some eves to their side 9 link the whole together and make all worlds glad, right and lett being found clsped together in thers, so that they should he beloved of the tre believers. Whoso concentrates his thought on this is perfect inthis word and in the world to 'come, and all his days clings to repentance, the place where 'il and wine are found. In this way he will not hanker ater this ward or its delights, fo another kind of wealth is stored Up for him, and he has share i the future world, the place where oil and wine ate stored. And he who loves this place docs not require wealth or strive for it Happy are the right- ous who all their days strive after the celestial wealth of 'which itis writen, "Gold and glas eannot equal it, nether Shall the exchange thereof be jewels of fine gold" (Job sev, 17)" He further discoursed on the verse: "And the Lord said sunto Moses, Come up to me and I wil give thee «the law And the commandment which I have written to teach them" (Ex. xxv, 12). "The word lharetham (te teach ther) may be read lehoratham (Vo her that conceived them), the "them! referring to the law and the commandwent. "She that oncelved them" isthe place of "treasured wine", Becae all writing of the Supernl Book commences there, snd from thence issues the Torah which we call the Writen Torah, 'The other Torah is called the Oral Torah (Torah of the mouth), the "mou" being Knowledge which is the mouth, 'of book and wating 'Ieis writen: "Take avay the wicked from before the 'ing an his thzone stall be established in lovinghindness™ (Provacy, 3) When sinners are numero in the world, the throne ofthe holy Kingiestablished in jadgementand Hames play around the orld. But when the wicked are removed from the world, His throne i established in lovingkindness and ot in judgement. This shows that the lawer world depends on the higher, nd the higher disposed according jobegra] —_sueaint (Leviricus) 9 to the condoct of the lower. [4ra] We further learn feo tit verse that when the priest enters the sanctuary he should 'enter with fovingkindnes, of which the emblem is water, land not with wine, which 1s the emblem of severity." RL Judah and R. Isaac then came and kissed his head, and from that day he never left R, Judah, and whea he entered the House of Say, R. Judah used to rise before him, eying: "Lave leat something from him, and itis fiting that 1 should show him respect." Aftervards he became one af the Companions and they used co callin "R. Jesse the harsmer~ head that bahia socks nd eke the aparkn fy fn ll Sree= tions", and R. Eleszar used to apply to him the verse "Before T formed thee in the belly knew thee" (Jer 4) Ap Tite Lonp spake unto Moses AND TO AaRox SAVING, THESE ARE THE LIVING THINGS WHICH YE SHALL EAT, Re, Why was Aaron joined with Moses here ? 'ecause it was always his fonction to divide between the clean and the unclean, R. Abba expounded in this connection the verse: "What man is he that desireth life and loveth 'many days that he may see good?" (Ps. rxtty, 13) 'Life here', he said, is the life which is called " the world to come', where true life ahides. Similarly the "tree of life" means the tree that springs from that life and is phnted therein. By "days" here is signified the name of the Holy 'King which is attached to the supernal days called "the days 'of the heaven aver the earth". He who desires to hive a 'portion in the higher life and to cleave to the supernal days 'should abow all keep guard over his mouth and his tongue. He chould preserve his mouth from food and drink which defile the soul and remove man from those, supernal days and life, and he should keep his tongue from words of evil

430a8 not to be defiled by them. Further, "mouth" and
"ronigue" are names given to supernal places, and therefore 'a-man should be careful not to bring a stain on his mouth 'and tongue! 'THESE ARE THE LIVING THINGS WaIeH Ye SHALL EAT..-AMONG ALL THE BEASTS, Why does it say first

410'rie zouaR 1 (grag
Jing things and then "beasts" ? What it meane is that '¢ long as Taal keep their soul from impurity, then they will cat living things" so ao co br ofa high grade of hole and cleave to God's Name thrcaigh rejecting the "beast!" Which are not selected ae clean, But if they do not keep themselves from unclean food and drink, then they shall cleave to another unclean place and be defiled by it. The 'ating, however, ofthe animals selected wil be cleanand wil hot defile them nar deprive them ofa share in God's Name. 'Again, we may lay stress on the word sot (this) and inter- pret: sot (ie. the Shekinah) confronts you to punish you Ff you defile your sus, beeause your souls ate from er, and therefore she stands before you for good or ill, R, Bleazar said 'OF al the beasts that are attached to one side you may fat and ofall that do not come from that side you may not Ext For there are beasts that come (438) fom either side, land both sides have thei signs, Hence, whoever ext of those that come from the unclean side defies therewith himself and his sou, which comes from the side of purity." 'R. Simeon said: 'As there are cen Crowns of Faith above, so there are ten crowns of unclean sorcery below. All things fn earth are attached either to one wide or to the other, emay be asked, What of the goat in which delle an unclean it, and is Yee permitted This is not really 30, for if an 'unclean spirit dwel in it, we should not he permite to eat The fact that the evil sprit pases through it ane appears front of it, fut i not allowed to dell in t, For when the evil spirit comes to take possession oft, another spint passes by, and the evil spirit departs feom though stil sppeaning in front of it; and therefore it snot forbidden to us as food. Cattle, beast, birds and fisher show signs of right oc left, and whichever comes from the right we may eat and Whichever comes from the left we may not eat, because an Tunclean spint dwells ia them; wherefore the holy spirit of Teract must not he mised up vith them, in ender that they may remain holy. and he recognized as such above and below. Happy is the portion of lsrac in thatthe holy King delights in them and desires to sartifyand purify them above all others because they cling to Him, Ie is writen, "Israel sub-42a) stieatint (LeviTicus) mn in whom I am glorified' (Ina, xtry, 3). If the Holy One, blessed be He, takes pre in ferael, how can they go and defile themselves and cling co the other, unclean side Therefore it is writen, 'Sanetify yourselves therefore and be ye holy, for Lam holy"; he that isin the likeness of the king should not depart from the ways of the king. Happy the portion of Israel of whom itis written, "AM that see them shall acknowledge them that they are the seed which the Loed hath blowed" (sa, tl, 9). Whoever eats of these unclean foods claves to the other sie and defies hinvelf "and shows that he has no portion in the most high God and comes not from His side, and if he depars in this state from, this world he is scized by those whe belong to the side of uncleanness, who punish him as a man spurned of his Master, and there is no healing to hie defilement and he never escapes fromit.'R, Jose said: "Ring Solomon weote in his wisdom: "AMl the labour of mun is for his mouth" (Eccles. vi, 7). 'Thi signifies that all the punishment [42a] which a man undengoes in the other word i on account of his south, because he did not guard it and through it defiled his soul" R. lsaae sid: 'For one to defile himself with unclean foods is Tike serving idols; just as he who serves idols quits the side of life and of the: domain of holiness for another

30likewise he sho eats unclean foods is defied
this world and the next, for these Were assigned to the idolatrous peoples, who are alreody unclean and come from the side of uncleanness, A. Eleazar once ssid to his father: "We have learnt that God will one day purify Israel; with what?" He answered: 'With that which is mentioned in the verse, "And I will 'sprinkle clean water upon you and ye shall be clean" (Eek. '1, 25). And when they are purified they shall be sanctified and called holy, as its writen, "Holy is fae to the Lord" Ger. 1, 3). Happy are Tarsel of whom God ban tid "Ve shall be holy for Lam holy", because i is written, "And 10 him ye shal cleave" (Deut. x, 20). University © McFarlin Li Tulsa. Oklahon {NNUAL ADD0022768639 ang00227b8639

JSON: /api/sources/zohar/vol-4-00-body.json