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THE SEPHER HA-ZOHAR OR THE BOOK OF LIGHT |
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CHAPTER 11. "THE STRANGE VISITOR." As Rabbi Simeon concluded his remarks, Rabbi Eleazar, his son, spake and said: My father! I along with other students were one day discussing in the college a remarkable saying of Rabbi Akiba to his novitiates, viz., "When you come to places paved with pure white marble glittering in the sunlight, you should not say here is water, for then ye will expose yourselves to the danger expressed in the words, 'He that speaketh lies shall not tarry in my sight'" (Ps. ci. 7). Suddenly there appeared in our midst an aged and venerable looking man who said unto us: "What may be the subject of your discussion." Having informed him thereof, he said: "Truly it was a most dark and abstruse saying and had been a subject of discussion in the celestial college. In order that you may grasp and comprehend its latent meaning, I have come hither in order to give you an explanation which has not heretofore been granted or given to any man of this generation. Stones of white and glittering marble symbolize the pure waters that spring forth and take their origin from the fountain. Aleph (A) denotes the beginning and end or sum total of created life. The letter vav, separating the higher from the lower yod, symbolizes the tree of life, the fruit of which gives immortality. The two yods have the same meaning as in the word vayitzer (and he created) denoting the two appearances of the Divine Presence26b-27a under the form of the higher and lower sephiroth called hochma (wisdom) and symbolized by the two yods or I's. This hochma is found just below the sephiroth kether (crown) and denotes the beginning and end of all things. The two yods also symbolize the two eyes of these sephiroth from which fell two tears unto the great abyss of primal matter. Why did they fall? Because of the two tables of the law which Moses brought down from on high, which the children of Israel were unable to appreciate to their advantage. They were therefore broken and destroyed. The same cause occasioned the destruction of the first and second temples, for the vav had taken flight and disappeared. Other tables of the law were then given with affirmative and negative precepts, rewards and penalties corresponding to the sephiroth on the right and left sides of the Tree of Knowledge of good and evil, from which the law as now promulgated, came forth. The sephiroth on the right side symbolize life; those on the left, death. This then was why Rabbi Akiba said to his students: "When ye behold pavements of pure white marble, ye shall not say they are water, or to be more explicit, do not confound together the law of the lower nature (the flesh) with that of the higher (spirit), for the one inflicts death, the other gives life. Do not fall into the error of imagining that they are one and the same, lest convicted of inexactitude, ye come under the category of those mentioned in Scripture. "He that speaketh lies shall not tarry in my sight" (Ps. ci. 7). The difference between the two sets of tables of the law was this; the first that was broken and destroyed proceeded from the tree of life, the other from the tree of the knowledge of good and evil, and corresponded, as we have stated, to the right and left sides of the sephirotic tree, and this is why it is said, "A wise man's heart is on the right hand, but a fool's on the left hand" (Eccles. x. 2). At the conclusion of these words we all crowded round the venerable stranger to embrace him, but he suddenly vanished out of sight and we saw him no more. Resuming his discourse Rabbi Simeon spake and said: "There is yet another exposition of the words 'And a river went out of Eden.' This Edenic river symbolized the tree of life in the spiritual world; that stands fair and beautiful amidst all that is pure and holy, as it is written, 'Evil shall not dwell with thee' (Ps. v. 4); 'went out of Eden,' denotes Enoch or Metatron the great angel of the Divine Presence and who came from the higher Eden of the Holy One (which is never infested with inferior orders of angelic beings) to take charge of the lower or earthly Eden and protect it from the assaults and ingress of demons. It was the garden into which Ben Azar, Ben Zoma and Elisha, found an entrance; and from the tree of good and evil planted in it came forth the law inscribed on the two tables of stone containing on one side positive precepts and on the other negative commandments, respecting what ought to be done and what left undone, what is pure and lawful and what is impure and unlawful." As Rabbi Simeon ceased speaking, there rose up in the midst of his audience an aged stranger grave and venerable in appearance and aspect and exclaimed: "Rabbi! Rabbi! what thou hast just spoken is true.27a The tree of good and evil is not the tree of life. The esoteric doctrine of the two yods in the word vayitzer is this: They denote and symbolize two separate creations, one good, the other evil; one of life, the other of death; of things commanded and things forbidden, and are alluded to in the words, "And the Lord God formed the man out of dust from the earth and breathed into his nostrils or soul the breath of life," the divine Shekina. Man is a threefold product of life (nephesh), spirit (rauch), and soul (neschamah), by the blending and union of which he became a living spirit, a manifestation of the Divine." Having uttered these words, the unknown stranger suddenly vanished out of sight, leaving the students lost in wonder and amazed. Then spake Rabbi Simeon and said: "We have been honored with the presence in our midst of a great adept, and what he has spoken is in strict conformity with the words and teaching of Scripture." CHAPTER 12. SYMBOLISM OF THE DIVINE LIFE AND HUMAN DESTINY. "AND the Lord God took the man and put him into the garden of Eden to dress it and to keep it"27a (Gen. 11:15). The question may be asked: "Whence did He take him?" The answer is: "From the four elements, fire, air, earth and water, which form the basis of man's physical body and are symbolized by the words 'And a river went out of Eden to water the garden, and from thence it was parted and became into four heads'" (Gen. 11:10). That is, the Holy One formed man from these four elements and placed him in the garden of Eden, into which a man enters again whenever he repents of his wrongdoing and conforms his life to the good law, until at length, divested of mortality, he is placed again in the heavenly garden; that is, he enters into and becomes a conscious participant of the divine life and clothed with immortality. "To dress it and to keep it," meaning to keep and observe all the precepts of the good law, obedience to which imparts to and endows him with power to control these elements and drink of the river of the water of life--as disobedience causes him to drink of the bitter waters flowing from and by the tree of evil, symbolizing the tempter, so that instead of ruling and controlling the elements he becomes their slave. Then occurs what is written concerning the children of Israel when they came to the waters of Marah: "They could not drink of the waters for they were bitter" (Ex. xv. 23). Disobedience to the good law of rightdoing always, sooner or later, results in bitterness of life, thought and feeling, and only by rightdoing can the words of scripture be accomplished. "And the Lord showed him a tree, which, when he cast into the waters, the waters, though bitter, were made sweet." The tree here spoken of is the "Tree of Life," the Divine or Higher Life. "And if thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in his sight and will give ear to his commandments, I will put none of these diseases upon thee which I have brought upon the Egyptians, for I am the Lord that healeth thee" (Ex. xv. 26). What does all this mean, What is the secret doctrine or teaching inculcated in these words? It is that when this our human life becomes dark and embittered with sorrow and sadness through weakness and failing to live in accordance with the good law; there is only one agent or power that can clarify it and cause it to become again pure and sweet and clear; it is the Divine within us, "healing all our diseases, redeeming from all evil, and satisfying with good things, so that our youth is renewed like the eagles" (Ps. ciii. 4, 5). It was through the instrumentality of Moses that the waters at Marah were made sweet, and he therefore represents the Messiah. Of Moses it is said: "And the rod (mateh) was in his hand." The word rod designates Metatron, the angel before the throne or Divine Presence and from whom cometh life or death. When it is changed or transformed into a rod, it is a source of help and assistance to man, as it then comes from the side of good. When, however, it is transformed into a serpent, it is then not a blessing, but otherwise to him, and this is why Moses in his fear fled from it.27a-27b The Holy gave it into the hand of Moses and so was formed and came forth the oral and written law relative to things lawful and forbidden. But immediately Moses struck the rock with it; then was it taken from him as it is written: "And the Egyptian had a rod in his hand and Benaiah plucked it out of his hand" (2 Sam. 23:21). The rod of Moses symbolizes also the serpent or tempter, who was the cause of the captivity of Israel. The words "And from thence it was parted into four heads" have yet another symbolical and occult meaning. Blessed is he whose study is in the secret doctrine, for, when the Holy One takes his soul unto himself, it leaves the body formed out of the four elements, and rising on high is placed at the head of the four Hayoth, or living creatures, to whom the words refer: "In their hands shall they bear thee up" (Ps. xci. 12). "And the Lord God commanded the man, saying: 'Of every tree of the garden thou mayst freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat of it'" (Gen. ii. 16, 17). Now, wherever the word zav (commandment) is found in Scripture it is to forbid idolatry, the tendency toward which comes from the liver (chabad), which word signifies hard, bitter, or grievous, and therefore idolatry is called or termed a hard service. The liver moreover is the seat of rage and wrath, and this is why it is said that whoso giveth way to anger and rage is as culpable as he who commits an act of idolatry. And this is the meaning of the words "And God commanded the man," that is, in forbidding idolatry he also forbade the indulgence in anger, for they proceed from one common source and lead to the shedding of blood and "whoso sheddeth man's blood, by man shall his blood be shed" (Gen. ix. 6). The penchant for murder comes from the liver and is as a sword in the hand of the angel of death,27b and "The end or results of it is bitter as wormwood and sharper than a two-edged sword" (Prov. v. 4). The word "saying" signifies the spleen, of which it is said "she eateth and wipeth her mouth and saith, 'I have done no wickedness,'" (Prov. xxx. 20). This organ has no orifice nor canal, but is a solid substance with veins and arteries and absorbs dark blood from the liver. Adultery is therefore in scripture symbolized by the spleen, as its perpetration leaves no traces behind it, whilst murder becomes quickly detected by bloodmarks and therefore men fear to commit murder more than adultery. When these sins of idolatry, murder and adultery, cease to prevail among mankind, in that day there shall be one Lord, and his name One. On this account a man who is a true Israelite will find his unity in the secret doctrine, which is as a tree of life to them that lay hold of it, and "happy is everyone that obtaineth her" (Prov. lv. 18). This tree of life is the Matrona, symbolized by the tenth Sephira Malcuth (Kingdom). This is why Israelites or children of light are called Beni Melchim (sons of kings). It is also why the Holy One said: "It is not good that man should be alone. I will make him a helpmate for or against him" (Gen. ii. 18), by which is meant the Mischna, which is as a helpmate to the Schekina and proved of great benefit during the captivity by teaching what was lawful and what forbidden, what was pure and what impure. If Israel, however, should cease to respect the Mischna as a spouse, then instead27b-28a of a helpmate to him, it would become a helpmate against him and there could never he harmony between them until the cause of dissonance were done away by purity of life and worship. This is the reason that Moses was not interred within the precincts of the Holy land and no one knoweth to this day the place of his sepulchre. The sepulchre signifies the Mischna which was prevalent over the Matrona in the early days of Israel, during which the King and Matrona became separated from the celestial spouse. Therefore saith the scripture: "For three things the earth is disquieted and for four which it cannot bear. For a servant when he reigns; and a fool when he is filled with meat, for an odious woman when she is married, and a handmaid when she takes the place of her mistress" (Prov, xxx. 21, 23). The servant that reigns refers to Samail or Satan. The handmaid that takes the place of her mistress, designates the Mischna, whilst the fool filled with meat denotes the strangers living in the camp of Israel who were ignorant and foolish. Again Rabbi Simeon spake and said: "And out of the ground the Lord God formed every beast of the field and every fowl of the air" (Gen. ii. 19). Woe unto those whose hearts are hardened and eyes blinded so that they are unable to understand and appreciate the teachings of the secret doctrine and know not that the "beast of the field" and the "fowl of the air" symbolize those who are ignorant and, though possessing life (nephesh) and soul (haya), are of no advantage or benefit either to the Schekina whilst in captivity, or to Moses who never quitted or forsook her for a moment, or, in other words, who recognize not the reality of the Divine Life nor the existence of the Higher Self. Here Rabbi Eleazar asked a question: "What was the great object of life with an Israelite during the time of Moses?" "Eleazar, my son," replied Rabbi Simeon, "why dost thou ask such a question as this? Hast thou not read and studied the words of Scripture? 'I am he who declares the end from the beginning and from ancient times the things that are not yet done'" (Is. xlvi. 10). "Yes," replied Rabbi Eleazar, "and I recognize them as true." This is why we are taught by tradition that Moses is not dead and is therefore called "man," of whom it is said: "There was not found a helpmeet for him" (Gen. ii. 20). But everything was against him and he found no help in bringing the Schekina out of captivity as it is written: "And he looked this way and that way and he saw there was no man" (Ex. ii. 12). At that moment, scripture saith: "And the Lord God caused a deep28a sleep to fall upon the man and He took one of the ribs and closed up the flesh thereof" (Gen. ii. 21). "The Lord God" denotes the Divine Being as father and Mother; "a deep sleep" the captivity, which is also the meaning of the words "a deep sleep fell upon Abraham" (Gen. xv. 12). "And He took one of the ribs"--from whom? From the virgins of the Matrona. The divine Father and Mother took a virgin from the white or right side of her, designated in scripture as "fair as the moon" (Cant. vi. 10). "And closed up the flesh in its place," signifying the union of the celestial with the animal nature of man. The words "for that he also is flesh" (Gen. vi. 3), refer to Moses, whose physical form radiated light golden hued like that of the sun, as it is written: "The face of Moses was as the face of the Sun," whilst that of the virgin of the right side was like the moon. Therefore scripture saith: "Thou art fair as the moon and clear as the sun" (Cant. vi. 10). Another signification of the words, "And closed up the flesh in its place" is that the Father and Mother wished to protect (vaisgor) her, as it is written: "And the Lord shut (vaisgor) him in (Gen. vii. 16). "And of the rib which the Lord God had taken from man, made he a woman, and brought her unto the man" (Gen. ii. 23). In this verse is an allusion to the mystery of the marital affinity. We are taught that when this affinity is ignored and disregarded the consequences are most injurious. The Holy One in his operations has worked on the law of affinity, as it is written: "The Lord (IHVH) hath built Jerusalem" (Ps. cxlvii. 2). The V in the divine name IHVH is the son or child of I and H, the Father and the Mother, to whom scripture refers: "And the Lord God made of the rib which he had taken from man." This rib denotes the middle column in the sephirotic Tree of Life symbol of the virgin, of whom it is written: "For I, saith Jehovah, will be unto her a wall of fire round about, and will be the glory in the midst of her" (Zech. ii. 5). It is for this reason that the future temple, glorified and perfected humanity, built and formed by the Holy One, will endure forever. It is of this temple that scripture speaks. The glory of this latter house shall be greater than that of the former (Hag. ii. 9), which was built by man's hands, but this shall be built by the Holy One, and is alluded to by the Psalmist:28a-28b "Except the Lord build the house, they labor in vain that build it" (Ps. cxxvii. 1). The words "And the Lord God formed the rib he had taken" equally apply to Moses, who, when building the tabernacle in the wilderness, foresaw the future tabernacle God would form, as it is written: "And for the second side (rib) of the tabernacle on the north side there shall be twenty boards" (Ex. xxvi. 20). The north side here refers to the side of the sephirotic tree called Chesed (mercy), and known as the white side. "And closed up the flesh thereof." The word flesh signifies the red side of the tree which is called Geburah (power), and at this time were fulfilled the words: "His left hand is under my head and his right hand doth embrace me" (Cant. ii. 6), as also the words: "This is now bone of my bone and flesh of my flesh." She shall be called ashah because she was taken from aish (man), that is to say, that the virgin humanity is a union of the man or father representing the male principle, with the mother, representing the female principle. When the temple just referred to is completed, each individual will find his companion or mate-soul predestined from the beginning to become united with him, and then will be realized the words of the prophet: "And I will also give you a new heart and a new spirit will I put within you" (Ezech. xxxv. 26), as also the words of another prophet: "And your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions" (Joel ii. 28), alluding to the renewed state of humanity in the future, as tradition expresses it. The son of David or the Messiah will not appear until all souls now incarnating shall have reached perfection and accomplished their destiny, and those who have lost their Higher Self and have failed to become united with it shall be exterminated from the world. "And they were both naked, the man and his wife, and were not ashamed" (Gen. ii. 25), referring to the time when licentiousness and sensuality shall disappear and vanish out of the world and nothing exist causing a sense of shame and immodesty. NOW the serpent was more subtle than any beast of the field which the Lord God had made" (Gen. iii. 1). "Beast of the field" signifies the idolatrous nations who are the offspring and progeny of the old serpent who tempted and seduced Eve to do evil by exciting selfishness and other animal propensities within her. Under their influence she conceived and brought forth Cain, who killed28b Abel his brother, the shepherd of whom the scripture terms "beschagam," "because he is flesh." This word also is used of Moses, who killed the Egyptian. Moses may also be regarded as the eldest son of Adam. When the children went up out of Egypt, a great multitude of strangers went with them and became intermingled with them. Also, during their sojourn in the wilderness and on their journey to the promised land, strangers belonging to another nation, such as the Kenites of whom Jethro, the father-in-law of Moses, was the head, flung in their lot with and dwelt amongst the Israelites. These strangers or aliens Moses wished to convert and make one with the children of Israel. The Holy One who counts a good intention as a good action, said unto him: "Thou desirest what is impossible. Through them thy descendants will suffer. It was such as they who caused Adam to sin and disobey after it had been said unto him: 'From the tree of knowledge of good and evil shalt thou not eat,' and it will be they who will cause the children of Israel to go into captivity, and also through them thou wilt not be able28b to enter into the promised land." The failure of Moses to enter along with the Israelites into the Holy land was owing to the murmurings and cries of these strangers causing him, in a moment of anger, to strike the rock with the rod God had given him, instead of speaking to the rock as he had been commanded (Nunn. xx. 8). Like Adam, in his disobedience, so Moses too had to suffer the penalty for his act of disobedience. But as the Holy One rewards the good intention equally as the good deed, therefore He said to Moses: "I will make of thee a greater nation and mightier than they" (Num. xiv. 12). The Holy One said: "Whoso hath sinned against me, him will I blot out of my book" (Ex. xxxii. 33), which words apply to the descendants of Amalek, of whom it is written: "Thou shalt blot out the remembrance of Amalek, for they it was that caused the tables of the law to be broken." "And their eyes were opened and they saw they were naked" (Gen. iii. 7) refers to Israel when they were living amidst the mud and clay of Egypt and had no knowledge of the secret doctrine. Therefore spake the prophet concerning them: "Thou art naked and bare" (Ezek. xvi. 7). This is also why Job repeated the word "naked." "Naked came I out of my mother's womb and naked shall I return thither" (Job i. 21.). He used the word shameh (thither), which has the same letters as Moseh (Moses), to show that he, Moses, wished to convert the strangers and that hereafter he will reincarnate and appear again to Israel in order to proclaim and make known the Schekina. These words of Job also refer to the time when Israel in captivity would perceive they were naked or devoid of the secret doctrine, and therefore said: "Jehovah hath given, Jehovah hath taken away, may the name of Jehovah be blessed." And they sewed figleaves together and made themselves aprons" (Gen. iii. 7). The meaning of these words is, that man will cloak himself with the frail coverings of his own sinful propensities when he perceives himself naked and has nothing to hide and cover what should be hidden. The garment with which Israel covers himself is the legal robe with its fringes and borders and also the phylacteries and sandals, and therefore scripture saith: "And the Lord God made unto Adam and his wife coats of skins and clothed them" (Gen. iii. 21). The hagoroth (coats or coverings) is here used in order to distinguish the legal robe, and therefore it is written "hagor." "Gird thy sword upon thy thigh and make thy glory and majesty appear" (Ps. xlv. 3), referring to the Shema repeated when each one is arrayed in the legal robe when "the high praises of God are in their mouth and a two-edged sword in their hand" (Ps. cxlix. 6). "And they heard the voice of the Lord God walking in the garden" (Gen. iii. 8). These words allude to the voice of God heard by Israel when at Mount Sinai, and as scripture saith: "Did ever a people hear the voice of God speaking out of the midst of the fire?" (Deuter. iv. 33). On hearing this voice the strangers or aliens (Ereb. Rah) in Israel perished, for they it was who said: "Let not God speak with us lest we die" (Ex. xx. 19). After their death the law was given. The ignorant of the present time who know not and recognize no other law than that of selfishness, are incarnations of these strangers and are indicated by the words: "Cursed is he that lieth with any manner of beast" (Deuter. xxvii. 21), because they derive their origin from the serpent to whom it was said:28b-29a "Cursed art thou above all cattle and above every beast of the field" (Gen. iii. 14). Many impurities exist in Israel and are as dangerous and noxious as snakes and serpents. There are those that originated at first from the tempter, also those of idolators who resemble the wild animals and savage beasts of the field. There is also the impurity arising from wrongdoing in daily life and still more, the impurity of the evil-minded. All these are found afflicting Israel, yet is there no greater impurity than that of Amalek or that personified evil called and known as "The God of this world." It is that "which poisons all within and hardens all the feeling." It causes the death of the soul and transforms it into an idolater, a worshipper of the world and its golden image of wealth. Its occult name is Samael, "The poison God." Though Samael was the name of the serpent that tempted and seduced Adam and Eve, yet are they one and the same and are both cursed alike. "And the Lord God called the man and said 'Where art thou?'" (aicha). In this verse God showed to Adam the destruction of the temple or holy place, causing great sorrow and anguish of heart, as alluded to in the verse of scripture beginning with this word "aicha." "How doth the city sit solitary that was full of people" (Lam. i. 1). In both these passages of scripture this word "aicha" is as a mournful note in a bar of music. It will not, however, always be so. The time will arrive when the Holy One shall banish and destroy all evil in the world as it is written: "Death is swallowed up forever and the Lord God will wipe away tears from all faces and the rebuke of his people (humanity) shall be taken away from off all the earth"29a (Is. xxv. 8), and in that day Jehovah shall be One and His name One.Zech. 14:9 We are taught by tradition that all which Solomon wrote in the "Song of Songs" has reference to the King of Peace who, though he rules below, yet has his kingdom on high and thus is king of both worlds. This is occultly signified by the letter B, whose numerical value is two, placed at the beginning of the word hochma in the Scripture, "be-hochma, by wisdom is the house built" (Prov. xxiv. 3), and also in the verse "King Solomon made himself a sedan of the wood of Lebanon" (Cant. iii. 9). By the word sedan (thequna) is meant the renovation of the lower world by the action, and influence of the higher world, the action of the Higher Self on the lower nature. Before the creation the existence of the Divine Being was unknown and his attributes nameless and unrecognized, and, as there was no speech or tongue to express his glory and being, His name was hidden and concealed in Himself. When the Holy One created the universe He impressed upon it marks of design and formed worlds which did not endure, but perished and passed away. Then the Divine, Ain Soph (the boundless One) surrounded or enveloped Himself with a garment of light of transcendent brilliance, from which emanated and came forth the great and lofty trees of Lebanon, and the twenty-two letters became the sedan or chariot of God. The law by which the world was created (the ten words) was established and confirmed so that it changeth not. This is the meaning of the above verse, as also of the words "The trees of the field together with the cedars of Lebanon which the Lord hath planted, are full of sap" (Ps. civ. 16), for they have been planted by the King of Peace for his glory in order that every one may know and recognize that He is One and His name is One--that His name is Jehovah the most High above all the earth. By this manifestation of the Divine a way of access has been opened and the light thereof has become visible throughout the universe and is the light that enlighteneth every man that cometh into the world. It is circumambient as the air and, like the ocean, rolls all round the world. From it hath proceeded all things and unto it all things shall return as it is written: "All the rivers run into the sea, yet the sea is not full--unto the place whence the rivers come, thither shall they return again" (Eccles. i. 7). The light divine attracts and draws all other lights, so that they become at last blended and unified with it. This final consummation is alluded to in the words "I am the rose of Sharon and the lily of the valley" (Cant. ii. 1), the word Sharon signifying field or rather the ocean that absorbs all the rivers) of the world which proceed from and return into it again. Be-hochma, "by wisdom the house has been built." The letter Beth or B, whose numerical value, as we have stated, is two, signifies the two kingdoms, celestial and terrestrial, of heaven and earth (the lower and Higher Self). It is by the establishment of the celestial on the terrestrial, or of heaven upon earth, that the house of the King (humanity) will become united and the King will rejoice thereat, for then the two kingdoms will become one and then the new and living way will become opened to those who make themselves susceptible and receptive of the Higher and Diviner life. Therefore is it written "Brashith, bra Alhim" (Gen. i. 1). The two kingdoms created by Alhim (B--two, rashit--kingdoms) for the kingdom is called reshith (beginning) according to the words "Reshith Hochma." Before the manifestation of Alhim, the celestial or primal light resembled a great frozen ocean and rivers could not flow into it, as they like it were frozen also. It was this great congealed29a-29b ocean to which Job referred: "Out of whose womb came the ice?" (Job xxxviii. 29). As long as the ocean remained frozen, so long was it of no benefit to man, and the rivers ceased running their courses into it. When the north sea is frozen it continues so until the advent of the south wind with its heat and warmth. The rivers and streams then begin to flow again towards the south and from their waters, the beasts of the field, as scripture saith, do quench their thirst. Thus will it be when the Higher Self of humanity rules over its lower nature. The ice will dissolve and melt away, the waters of divine life will flow continuously, and every voice shall sing and give thanks to heaven for its deliverance from Self. This glorious consummation is symbolized by the sounding of the shophar or trumpet, the prelude of the great deliverance. There is a further allusion to this union of the higher and lower kingdoms (the human with the divine life) in the words "As long as the son of Jesse liveth upon the earth" (I. Sam. xx. 31), for divine life upon the earth is only possible through the Messiah, the son of Jesse. He it is who is master and lord over all, and from him the earth (humanity and individual life) receiveth its nourishment and sustenance. This is why the scripture says, ve-ath haaretz (and the earth).29b-30a The letter V joined to ath designates the nourishment of the world which comes from Alhim. The ath, composed of the first and last letters of the Hebrew alphabet, denotes also the Alhim who dwelleth in the heavens as it is written "Go forth ye daughters of Sion and behold King Solomon with the crown wherewith his mother crowned him on the day of his marriage" (Cant. iii. 11). As Alhim, by the operation of the two supreme sephiroth, the one male and the other female, descended below, therefore is he lord of the heaven and earth by conjoining and making them one, He it was who, attracted heaven to earth whilst the King on high attracts the earth to heaven, each of which has its own special way or path, that of the earth being broad and wide and referred to in scripture as "The path of the just is as the shining light" (Prov. iv. 18), whilst that leading to the Kingdom of heaven (the higher life) is referred to in the words "There is a path which no fowl knoweth and which the vulture's eye haft not seen, the lion's whelps have not trodden it, nor the fierce lion passed by it" (Job xxviii. 7, 8). The mystery of these two different ways is expressed thus: "Who maketh a way in the sea and a path in the mighty waters (Is. xliii. 16), and also by the Psalmist: "Thy way is in the sea and thy path in the great waters" (Ps. lxxvii. 19). When these two worlds become united and blended together they are symbolized by the union of the male and female, the one being then the complement of the other. It is also written: "Lift up your eyes on high and behold! Mi (who) hath created aleh (these)" (Is. xl. 26). In these words is expressed the whole work of creation, for by Mi above and Aleh below everything has been formed and made. And this is why at the very beginning of the book of Genesis, the letter B is repeated twice, as also the letter A in the consecutive words "Brashith Bra, Alhim, Ath;" B representing the female and A the male principle. It is from these two letters that all the other letters have proceeded, the total of which is denoted by the Hashamayim (the heavens). The letter V prefixed to the word ve-ath haaretz (and the earth) shows that the H gives birth to heaven, and a way to it, whilst V gives birth to earth, and provides it with nourishment and everything that it needs to sustain it. The word ve-ath also indicates that the V30a takes the A and Th, symbolical of the beginning and end, and by their conjunction the earth is fed and supported. The occult mystery of this is expressed in the words "All the rivers run into the sea" (Eccles. i. 7). There is no effect without a cause, is a truth that cannot be denied. Yet our judgments concerning effects are often erroneous. For instance, the sound we hear when an anvil is struck by a hammer does not proceed from the anvil, as imagined, but is the result of their concussion which causes vibration in the air. Also volcanic flames are not due to the earth from which they come forth, but to the fire in the interior of it. When scripture saith: "And Mount Sinai was enveloped in smoke, because the Lord descended thereon in the midst of the fire" (Ex. xix., 18), it signifies the conjunction of heaven and earth, the bringing together and union of the spiritual and material. Everything that takes place on earth has its cause in the invisible and noumenal world, which in scripture is described as, and said to be, the right hand of God, while the earth or world of effects is described as the left hand. "Mine hand also hath laid the foundations of the earth, and my right hand hath spanned the heavens. I will call them and they shall stand up before me" (Is. xlviii. 13), the heavens representing the male principle on the right hand, earth the female principle, on the left hand, both of them found together before Him. Such is also the meaning of the words "Lift up your eyes and behold Mi (who) hath made Aleh (these)," Mi and Aleh being the complement of each other. Before creation it was impossible to form any conception of the creator, as hochma (wisdom) was hidden and unrevealed as the Primal Being. Only after the apparition of the Divine light in the universe and its rays beamed forth and became visible, could its existence be cognized and perceptible, its nature and quality being transcendently bright and pellucid. When, however, its apperception began, then the question arose Mi (who or what is it?) Without this Mi or Who? Aleh (these or that) could not have come into existence. The mystery of the origin of all things is adverted to in the words, already quoted, "Out of whose womb came the ice?" or rather "Out of the womb of Mi came the ice?" that is the world. Mi therefore is the progenitor of the earth and impregnated it with life and vitality. It was therefore only after the creation that Mi became the subject of thought. Again, the word Brashith, what does it signify? Does it mean that "by two words," that is, by K equal to "two" and rashith equal to "words," Alhim created, or by the word Alhim created, taking Brashith as a single word? The real meaning is that before the creation of the world there was no distinction between the Supreme Principle and the Creative Logos or Word, they being one and the same, and only after creation became they distinguished the one from the other. It is written "While the King sitteth at his table, my spikenard sendeth forth the smell thereof" (Cant. i. 12). The King signifies the Supreme or First Principle, the spikenard sending forth its odor, denotes the creative Word or Logos who is King below having formed the world30a-30b on the model or pattern of the world on high and "the smell thereof" is the divine light. There were two creations, viz., the heavens and the earth, and they were concomitant in time with each other; the creation of the former was effected by the right, that of the latter by the left hand, and extended over six celestial days as it is written: "For in six days the Lord made the heavens and the earth" (Ex. xxxi. 17). These six days correspond to the six outlets through which the waters of life flowed into the world and also the six channels by which they return again on high. Through the six outlets it is that peace cometh into the world. "And the earth was Tohu and Bohu, without form and void." The constituents of the primal matter of the earth at first were impure and shapeless and without form and continued in this state until, becoming impressed with the Divine name of forty-two letters, they took upon them different forms, qualities; and separated into the four elements of fire, air, earth and water. After their purification and combination in different proportions, these contributed to the formation of the physical and natural world, the four cardinal points, and to the infinite variety of forms and colors, existent therein and all on the pattern of the higher world. Ere this was accomplished and before the Divine name of forty-two letters had been impressed upon the primal matter of the earth when in a state of chaos, the great serpent alone and his demon hosts of elemental beings, leaving the chaotic world of Tohu and Bohu penetrated into the higher world to the height of 1,500 cubits, but were eventually expelled and hurled headlong into the abysmal darkness where they abode until the primal heavenly light shone upon the earth and dispelled the obscurity in which it was enshrouded, therefore is it written: "He discovereth deep things out of darkness and bringeth out to light the shadow of death" (Job xii. 22). Before the advent of the light, universal darkness prevailed and the waters were congealed so that the earth was without rivers or streams. On the appearance of light, however, they were liquefied by its rays and became fluidic and the arid earth refreshed by them was rendered fertile and adapted for vegetable and animal life. The celestial light of which scripture speaks existed from all eternity. As soon as it dawned its splendor was visible from one extremity of the world to the other, but foreseeing that it would he unappreciated and unregarded by mankind in general, the Divine Being concealed it, so that it should be accessible only to those who walk in the straight and narrow path leading to its discovery and enjoyment. Happy they who find it, for then they become sons of God and children of the Light. "And God saw the light, that it was good." It has been handed down from our forefathers that dreams in connection with a good object are presages of peace and blessings, especially when letters composing words are seen by the dreamer in their right order and sequence. For instance, the letters T, O, bh of the word Tobh seen in their order denote good, so that he who30b sees the initial letter T may take it as a favorable sigma or token, and as a synonym of Tab, signifying peace. The numerical value of T, initial letter of the word T-v-b, is nine and symbolizes the ninth Sephira Malcuth, which receives its light from the first Sephira Kether (crown). The letter V is a symbol of the light proceeding from the first two sephiroth and B is the symbol of the first sephira and therefore it is the first letter with which scripture commences, Brashith. Thus each of the letters in this word T-v-b are symbols of the three highest sephiroth and designate the just and upright in the world who unite in themselves the heaven and the earth, therefore it is written: "Say unto the righteous it is good" (Is. iii. 10), as the divine light and life dwelleth within them, manifesting as goodness from above and mercy and compassion or unselfishness from below as saith scripture: "The lord is good to all, and His tender mercies are over all his works" (Ps. cxlv. 9). In the words "to all" is expressed the prophecy that the day will dawn upon the world when every man's eyes shall be opened and the light he seen by all. Such is the mystic meaning of these words. "Brashith bra Alhim," in the beginning. The occult meaning of these first words of scripture is adverted to in the verse: "When ye come into the land whither bring you, it shall be when ye eat of the fruit of the land, ye shall offer up as a sheave-offering to the Lord your first fruits" (Num. xv. 19, 20). The first fruits are a symbol of Hochma, the divine wisdom, the first sephira or manifestation of the Divine Being on the earth plane, and thus may be considered the first fruits. Brashith signifies then, "by the first fruits," and B, its initial letter, denotes the world watered and refreshed by the mystic river mentioned in the verse: "And a river went out of Eden to water the garden" (Gen. ii. 10). This river, proceeding out of the secret place of the Most High, never ceases to flow down upon the world or the garden, as it is termed. This secret place of its origin or fount is symbolized by B, the first letter in the book of Genesis. It includes in itself all the other letters and symbolizes also the river which gives life to all things. The secret place resembles a narrow path most difficult to discover and walk therein, yet bestudded with many priceless gems. From it proceed two great life forces, indicated by the word ha-shamayim (the two heavens) and used in scripture to denote the source of this mystic river. The words that follow after, viz., "veath haaretzs" (and the earth) possess a mystical meaning, implying that the mystic river flowing down from the heavens on to the earth will bring with its waters peace and salvation to mankind, which will in their realization be the first fruits when heaven and earth become united and blended together. At the time of creation there was no distinction, no dark deep gulf or rent between heaven and the earth.30a-31b When, however, they became separated, the earth fell into the state of chaos and confusion (Tohu and Bohu) and only by the action and silent operation of the heavenly light can they again become united. When the light from the right hand of God fell upon the earth, darkness from the left hand also went forth and encompassed it. Thus they became blended together, the light being hidden within the darkness. In order, however, that the earth might be blessed and become fertile and fruitbearing, God divided and separated them, only to unite them again eventually as they are the complement of each other and from the evening and the morning shall be an eternal day. There is no day without night and no night without day in this world, and this sequence of the31a great law of the universe (growth and decay, life and death) will endure until the accomplishment and realization of the Psalmist's prophecy: "The darkness and the light shall be both alike" (Ps. cxxxix. 12). CHAPTER 14. "A KABBALISTIC SYMPOSIUM BY RABBI SIMEON'S STUDENTS." RABBI ELEAZAR spake and said: "It is written 'the voice of the Lord is upon the waters.31a The God of glory thundereth, the Lord is upon mighty waters' (Ps. xxlx. 3). These words allude to the celestial river whose life-giving waters circulate and flow throughout the world and give life and strength to every creature that breathes and moves upon the face of the earth. 'The God of glory thundereth' signifies the sephiroth Geburah (power) as expressed in the words, 'but the thunder of his power (Geburah), who can understand?' (Job xxvi. 14). This awful power it is that proceeds from the left side of the sephirotic tree, by and through the God of glory that is on the right side. 'The Lord is upon mighty waters' alludes to the sephiroth Hochma (heavenly wisdom) described as God upon mighty waters, that is upon the secret place from which they flow forth, as it is written, 'Thy paths are on the mighty waters'" (Ps. lxxvii '19). After this brief interlocution, Rabbi Simeon resumed his discourse find said: "It is written, Over against the border, shall the rings be for the places of the staves to bear the table' (Ex. xxv. 27). What is the esoteric meaning of the word 'border' [paragraph continues] (misghereth)? It refers to the secret place in the tabernacle kept continually closed to everyone except to him whose duty it was to enter therein and light the lamps. It was therefore called the 'closed place' and symbolized the world to come or the hidden and unseen world. The rings here mentioned, of which there were three linked one with the other, signify the sacred chain of the three elements, water, air and fire. The water proceeds from the air, the air from the fire and fire from the water. Thus these elements, though apparently different, are radically the same. 'Places of the staves' denote the modal combinations which these elements assume in the various types of things and creatures existent in the universe, the modus operandi, of which, Nature's great secret, is not imparted to a worldly minded man to fathom or understand. He remains ever in the outer court and is never permitted to enter her adytum and view the mysteries of the inner temple or Holy of Holies, inasmuch as the sight only of them would prove fatal to him. And this is why it is written 'the stranger that cometh nigh, shall be put to death'" (Num. i. 51). "The letter B in the word Brashith is written larger than any other letter in the Pentateuch. What is the reason of this?" asked Rabbi Jose, "and what is the esoteric explanation31a-31b of the six days of creation which has been handed down by preceding adepts and teachers?" Replying to these questions, Rabbi Simeon said: "As in Scripture is found the expression 'The cedars of Lebanon,' distinguishing them from all other cedars, so the six days of creation are separated and characterized especially as the days of Brashith (creation). With reference to these important days the Scripture thus refers to them: Thine Oh Lord is the greatness (gedulah), the power (geburah), and the victory (netzach), for all things in heaven and earth are thine. Thine is the kingdom (malcuth) and thou art exalted as head above all" (1 Ch. xxlx. 11). The word "All" in this verse signifies the just or the good law which prevails throughout the universe. The targum paraphrases these words thus: "The All (or the good law) binds together heaven and earth. It is the basis on which the universe is built. In heaven it is symbolized by the sephira Tiphereth (harmony or beauty) and in the world by the children or sons of light. This is the reason why the Scripture begins with the letter B (the numerical value of which is two) in the word Brashith, B---'two,' rashith--'beginning,' that is to say, by the second 'beginning,' or, in other words, by hochma (wisdom), the second in the first sephirotic triad, and which is the signification given by the targum of Jonathan Ben Uzziel to this word. Brashith, for though hochma is placed second in the manifestation of Ain Soph (the boundless One), it is in essence one and the same with Kether (the crown), the supernal or higher sephira.31b The signification then of the initial words of Scripture, Brashith bra, Alhim (translated in the English version, 'In the beginning God created'), is this: By hochma (wisdom), the second manifestation of the Divine, or, in other words, the Creative Logos or Alhim created the heavens and the earth. From it proceeded the light which enters as a principle of life into every living existent thing and creature, as it is written, 'A river went forth out of Eden to water the garden,' that is, to prepare and qualify the earth for the production, growth and development of animated existences. By the word Alhim is signified the ever-living eternal Alhim. "Now the words 'bra Alhim' created Alhim seem to indicate that Brashith, the supreme Alhim or Logos, created the lower Alhim. And this is true, for, owing to the celestial river from which all life has flowed into the universe, the first and the third sephiroth, viz.: Kether (crown) and Binah (understanding) in an ineffable manner, becoming united, gave rise or origin to the lower Alhim, who created the world and was thus the proximate source of all life necessary for its subsistence and endurance. To this Alhim was entrusted all power, both in heaven and earth, after they had been called into existence. The words 'athhashamayim' (the heavens) indicate that it was only after the ever-living and eternal Alhim had manifested as hochma the creative Logos that the third manifestation or Logos descended from on high upon the earth. Then it was that the three supreme Logoi became blended and unified in the work of creation, and then was it also that the sacred chain of three rings became complete and the resplendent light was manifested on creation as intimated in the words 'Brashith bra Alhim, ath hashamayim vatha aretz.' In the beginning God designed the world. By the second 'beginning' (hochma), wisdom, He formed it, and by the third 'beginning' (Binah), understanding, He manifested it and caused the light to descend from on high upon the world below. I now understand and grasp the esoteric meaning of the strange enigmatical words, 'Shall the axe magnify itself against him that heweth therewith' (Is. x. 15). It is to the hewer and not to the axe that honor must be ascribed, so to the first and supreme Logos who created the world by the other Alhim, or Logoi, should and ought to be attributed honor and glory." Said Rabbi Jose: "This is the interpretation of the mystical words, 'What nation is there so great that hath God so nigh unto them as our Jehovah Alhim' (Lord of the Alhim) (Deuter. iv. 7), alluding to the supreme and other Alhim, or Logoi, who were the Pachad whom Isaac the patriarch worshipped and which, though differing in their manifestations, were one and the same in essence. The allocution of the words Brashith to the ten sephiroth is as follows: Brashith bra refer to Kether (crown), and Hochma (wisdom), Alhim to Binah, ath to gedulah and geburah, hashamayim to Tiphereth, vath to Netzach, Hod and Yesod and ha-aretz to malcuth. "AND God said let there be light and light was.' To whom spake Alhim these words, 'let there be light?' It was to the dwellers on the earth; but 'light was' refers to the light made for the world to come. The higher light, the light of the eye was created first by the Holy One who caused Adam, the protagonist, to behold it so that he was able to view the world at a glance. This was the divine light enjoyed by David, who in a moment of spiritual ecstasy exclaimed, 'How great is thy goodness which thou hast laid up for them that fear thee' (Ps. xxxvi. 20), and it was the self-same light by which God showed Moses the promised land from Gilead unto Dan. From the beginning, this divine light was hidden and concealed, as the Holy One perceived that the generations of men who lived in the time of Enoch and Noah, and also during the building of the tower of Babel, would use it for selfish purposes. He imparted it to Moses, who made use of it three months after his birth, as it is written, 'She hid him three months' ( Ex. ii. 7), after which he was brought into the Presence of Pharaoh. Then the Holy One took it away from him until his ascent of Mount Sinai in order to receive the law. On that occasion it was again imparted to Moses and enjoyed by him during his lifetime. To such an extent was its manifestation, that it is said, 'the skin of his face shone, so that the children of Israel were afraid to come nigh unto him' (Ex. xxxiv. 30).31b-32a Moses was so invested with this divine light that it seemed like a talith or garment about him. This same divine light is referred to by the psalmist. 'Who coverest thyself with light as with a garment' (Ps. civ. 2). 'Let there be light and light was.' Wherever in the Scripture this word yehe (let there be) is used, it refers to or signifies this divine light, both in this world and the world to come." Said Rabbi Isaac: "The light created by God in the work of creation, filled the world with its splendor, but was eventually withdrawn and concealed, why? In order that transgressors of the good law might not participate in it, and therefore the Holy One conceals and preserves it for the right-doers as it is written, 'Light is sown for the righteous and gladness for the upright in heart' (Ps. xcvii. 11). When it shall prevail again throughout the world humanity will become renewed and live the Higher life and make it one with angelic life. Till then, however, this divine light is concealed in darkness which is as a covering to it. And this is why God called the light 'Day,' and the darkness He called 'Night,' the one being only a diminution of the other as it is written, 'Light and darkness are both alike to thee. He discovereth deep things out of darkness'" (Job xii. 22). Said Rabbi Jose: "The meaning of those words is this, that the great mysteries of life, at present veiled and hidden in darkness, become revealed to the 'Illuminate' or enlightened by the adaptation of their modes of thinking, and thus comprehensible to the human understanding with its limited powers of expression, so that the words of Scripture are realized, 'And the light of the moon shall be as the light of the sun' (Is. xxi. 26). That this might become actual, there was needed language or audible speech. This speech is that known by the term Sabbath: and because of its purity, it is forbidden to give utterance to any idle or profane word on that day. This is why Rabbi Simeon used to say to his mother, whenever he heard her speaking on secular and profane subjects during the sabbath day, 'Mother, remember it is the holy day and do not indulge in idle discourse, for that is forbidden!' This form or kind of language it is, that should prevail everywhere because, as it symbolizes the union of the active principle of light with the passive principle of darkness, it is the only means for giving expression and form to the hidden mysteries of life." Said Rabbi Isaac: "If this is to be, wherefore is it then written, 'And God divided the light from the darkness?'" Rabbi Jose replied: "In order that light might give rise to day and darkness to night.32a Afterwards He associated them together and made them as one, wherefore it is written, 'And the evening and the morning were day one (one day) (Gen. i.) the evening, morning and day forming one whole.'" Said Rabbi Isaac: "Until the manifestation of Alhim, the creative Logos, the male principle was in the light, and the female principle, in the darkness. In the work of creation they became unified, and formed the necessary complements of each other. If it be asked, why were they separated and disjoined) it was that there might be a distinction between them; and they became united in order that the true light might be found in its complement, the darkness, and the true darkness in its complement, the light. Though at present there are many different shades and degrees between them, yet, notwithstanding, they form but one whole, as it is written, 'Day, one.'" Said Rabbi Simeon: "It is on this union of light and darkness that the whole universe is based and formed. In Scripture it is referred to and spoken of as a covenant. Thus it is written, 'If my covenant be not with day and night and if I had not appointed the ordinances of heaven and earth' (Jer. xxxiii. 25). What is this covenant? It is the good law of justness, right and harmony, that form the basis of all existence throughout the universe. The import and mystery of it is expressed in the word zacor (remember). Day and night in their adjustment to each other symbolizing the great law of harmony and unity, it follows that it lies as the root of all created existence and therefore saith the Scripture, 'but for this covenant or union between day and night, I should not have established the laws and ordinances of heaven and earth,' and which in all worlds throughout the universe form one and the same rule of life." Rabbi Simeon again spake and said: "It is written, 'By the voice of the Mediator or Harmonizer, amongst those who draw forth water, shall be proclaimed the divine law of Justness' (Jud. v. 11). The voice of the Mediator (Kol mkhtztzim) here signifies the voice of Jacob, the word mkhtztzim being equivalent to ash ha-benaim. 'Those who draw forth water' are they who draw the water of life flowing from an inexhaustible fountain on high, that gives strength and vitality to every animated being. It is further added, 'and the clemency or goodness of God shall be poured in abundance upon Israel, and the people of God (those who live conformably to the good law) shall appear at the gates.' Israel here signifies the children of light to whom as a heritage the Holy One has laid up and reserved this divine life forever when they become circumcised in heart, the sine qua non of its enjoyment. When this is not the case, then are realized the words of Scripture, 'They forsook the Lord God of their fathers' (Jud. ii. 12). This apostasy lasted until Deborah, the prophetess, appeared and led them back into the true path; so that it is said, 'The people willingly offered themselves' (Jud. v. 2). Furthermore, it is written, 'The inhabitants of the villages, ceased, they ceased in Israel until that Deborah arose, that I arose a mother in Israel' (Jud. v. 7). "What is the esoteric meaning of 'a mother in Israel?'32a-32b The phrase refers to the celestial mother by whom the heavenly waters of life were made to flow into the world, so that the children of light might be strengthened and established and the true source of it be made known and manifested. This great unknown truth is referred to in the words, 'The righteous One hath founded the world' (Prov. x. 24). The three come forth from the one. One is in three and stands between two, forming a triad from which has proceeded everything; so that One is all and all is One; as it is written, 'It was evening and it was morning, day one, for the day, with its evening and morning, is one.' This mystery is further expressed. It is written, 'And God said let there be a firmament in the midst of the waters and let it divide the waters from the waters'" (Gen. i. 6). Said Rabbi Jehuda: "Seven firmaments are there on high founded on and governed by the great law of universal harmony, of which the Tetragrammaton or sacred name is a symbol. The firmament here mentioned is established in the midst of the waters. It is above the Hayoth or living creatures and divideth the waters above from the waters below and serves as an intermediary between them. When the waters below call to the waters above, it is through it that the latter descend and give life and strength to all creatures as hath been stated. It is written, 'a garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed' (Cant. iv. 12). By 'a garden enclosed' is meant, the spouse congealed therein, the universal mother of existing things, from whom floweth forth the great river of the water of life, which if it should cease to flow the waters below would become congealed and infertile. As rivers and streams become frozen when the north wind blows, and remain so until the south wind comes and dissipates by its warmth and heat the frost, in like manner, the waters of the river of life do not flow into the world of humanity except under the influence of the life divine. Such is the esoteric meaning of the firmament existing between the higher and lower regions of life. Scripture saith not, "let there be made a firmament and let it be placed in the midst of the waters, i.e., between the waters above and those below; for the firmament here mentioned existed before the beginning of the creation of the world and was only placed between them, that is, above the Hayoth or living creatures." Said Rabbi Isaac: "In the human body, there exists an organ called the diaphragm, separating the heart from the abdomen, so that what the former receives or takes in is transmitted to the latter. So is it with the firmament in the midst of the waters, or the higher and lower spheres of existence. What it receives from the higher it transmits to the lower spheres for the maintenance and continuity of human and annual life. There is an allusion to this in the words, 'And the veil shall divide between the holy place and the holy of Holies'" (Ex. xxvi. 33). Said Rabbi Abba: "'Who hideth himself in the waters and maketh the clouds his chariot and walketh upon the wings of the wind' (Ps. civ. 3). By the waters is signified the waters on high by which the house was built, as it is written, 'Through wisdom (hochma), the house is built, and by understanding (binah) it is established' (Prow. xxiv. 3). 'Who maketh the clouds his chariot.'32b Rabbi Yessa the aged separated the word 'abim' (clouds) into ab (cloud), and im (ocean), denoting that the darkness proceeded from the left side of the sephirotic tree of creation. 'And walketh upon the wings of the wind' refer to the holy Spirit from on high, symbolized by the two golden cherubim placed at each end of the mercy-seat, as it is written, 'Thou shalt make two cherubim of gold, of beaten work shalt thou make them' (Ex. xxv. 18). Of these cherubim we also read, 'He rode upon a cherub and did fly, yea, He did fly upon the wings of the wind' (Ps. xviii. 10). Whilst the manifestation of the Divine is confined and limited to the higher or heavenly spheres He is said to ride upon a cherub, but after its appearance in the world, then He rides upon the wings of the wind." Said Rabbi Jose: "It is written, 'He weigheth the waters by measure' (Job xxviii. . .25). These words refer to that just proportion or measure of the life principle necessary for the development and perfection of all animated creatures, and which proceeds from the sephiroth Geburah (Justice or Justness)."32b-33a Said Rabbi Abba: "The ancients relate that when the great teachers descended and came upon earth, they began their meditations on the mysteries of creation by observing the strictest silence, impelled thereto by the fear lest by a single word they should divulge what was revealed to them and thus subject themselves to condemnation." Said Rabbi Eleazar: "At first the initial letter of the alphabet, alternately ascending and descending, impressed on the surface of the lower waters the forms of all the other letters, and they became the complement of each other. After the formation of these letters they became the foundation of the world. Then the waters above mingled with those below, giving rise to the words called Beth (house). This is why Scripture commences with the letter B in order to teach that the origin of the world is due to the mingling and blending of these waters which continued until the firmament which now separates them was established and fixed. This separation took place on the second day of creation and on that day was also created Gehenna, which continues to exist as the place of the devouring fire reserved for the wicked and wrongdoers.The remainder of 32a-33b omitted by NdM. CHAPTER 16. "A SYMPOSIUM OF RABBI SIMEON'S STUDENTS." IT IS written, "Let the waters bring forth abundantly the moving creature that hath life, and let the earth bring forth the living creature after his kind" (Gen. i. 20, 24). Said Rabbi Eleazar: "The waters below, like the waters above, brought forth creatures after their kind and similar to themselves." Said Rabbi Hiya: "The waters above sent forth the living creatures. What is the meaning of these 'living creatures?' It was the soul of the first human being as it is written, 34a 'And man became a living soul.' It is also added, 'and fowl shall fly above the earth,' denoting the angelic messengers who appear to man in dreams, as also those who manifest themselves in various forms and different aspects. Of these latter it is that Scripture refers to, 'And a river went out of Eden, and from thence it was parted and became into four heads' (Gen. ii, 10). 'And God created great whales (fishes), meaning Leviathan and its female.' 'And every living creature that moveth' in all parts of the earth. What is this nephesh hayah (living creature)? It was Lilith, the mother of the elementaries, which the waters brought forth abundantly and ministered to their growth and increase. As when the south wind begins to blow, the frosts disappear, streams become swollen and rivers flow in all directions into the seas, so was it with these creatures, as it is said: 'There go the ships,34a-34b there is also that Leviathan whom thou hast made to play therein' (Ps. civ. 26). The words, 'And every winged fowl after his kind,' signify those creatures of whom it is written; 'For a bird of the air shall carry thy voice and those that have wings shall tell the matter'" (Eccles. x. 26). Said Rabbi Jose: "All these beings have six wings, never more nor less, and therefore the words 'After his kind' are applied to winged angelic creatures. In their rapid flight through the world they observe and note the actions of men and report them on high, and thence it is written: 'Even in thought, curse not the King and curse not the rich in thy bed chamber'" (Eccles. x. 20). Said Rabbi Hezekiah: "Scripture here useth the word haromeseth (moving creature) and not hashoretzeth (creeping creature). Wherefore? Because it refers to Lilith, as has been stated, who is also denoted in the words; 'Thou makest darkness and it is night, wherein all the beasts of the forest do move' (thirmos). These words also include and denote those angelic beings called hayoth (living creatures) who predominate and exert an influence equalling that of Lilith, and during the three watches of the night chant their hymns of praise until the morning dawns. It is of them that the prophet Isaiah speaks; 'They who remember the Lord and keep not silence'" (Is. lxii. 6). Here Rabbi Simeon rose up and spake: "After long and protracted meditation on the origin of mankind, I have gathered that when the Holy One wished to create man, all the worlds throughout the universe were greatly affected and disturbed until the sixth day, when the divine will and intention became realized. Then the supernal light of all lights shone forth in its glory and splendor issuing from the gate of the east, spreading and enveloping the whole world with a garment of ineffable brightness, truly magnificent and indescribable. "Then spake the great Kosmocrator of the east to his fellow rulers over the other quarters of the world: 'Let us make man in our image' that he may he receptive and enjoy the effulgent glory of the light that is streaming forth and enlightening the whole world. Then became conjoined the east with the west, engendering and bringing forth man on that part of the earth whereon the Holy Temple was afterwards founded and built. According to another ancient tradition the meaning of the words, 'Let us make man,' is given thus. The Holy One spake and made known to the angels the mystery and occult signification of the word Adam (man), the letters of which indicate his relation to both worlds, the seen and unseen, the known and unknown. By the letter M,34b-35a which is written as a final or closed mem, is found thus contrary to rule in the word lemarbeh, occuring in the verse, 'Of the increase of his government' (Is. ix. 7). Man is connected with the higher world, whilst daleth or the letter D, closed on the west side, indicates his relation to the lower and sensible world. The principles of which these letters are the symbols ultimated in their manifestation on the phenomenal plane of existence and the production of a blended and harmonious whole, viz., of man in the form of male and female until the Lord God caused a deep sleep to fall upon him (Gen. ii. 21). The Holy One then separated them and having clothed the latter in a form most fair and beautiful brought her to man, as a bride is adorned and led to the bridegroom. Scripture states that He took one of the sides or parts (of the androgynous form) and filled up the place with flesh in its stead. In a very ancient occult book we have found it stated that what God took from the side of Adam was not a rib but Lilith, who had cohabited with him and given birth to offspring. She was however an unsuitable helpmeet for Adam and therefore Scripture states, 'But for Adam there was not found a helpmeet for him' (Gen. ii. 20). After the disappearance of Lilith and Adam's descent into the world plane of existence, then it was, as stated, 'The Lord God said, It is not good that man should be alone, I will make him a helpmeet for him.'" On another occasion Rabbi Simeon spake and said: "It is written, 'And every plant of the field before it was in the earth, and every herb in the field before it grew, for the Lord God had not caused it to rain upon the earth' (Gen. ii. 5). By the phrase, 'Every plant of the field' is meant the preexisting ideal forms of great forest trees before their actual appearance in the world. Note that Adam and Eve were at first created androgynous. Wherefore were they not created face to face, or separated individuals? Because, as Scripture states, 'The Lord God had not caused it to rain upon the earth.' The union of man and wife is a type of a great spiritual fact, viz., the union of heaven and earth which could not be accomplished until the rain which united them descended. Then Adam and Eve ceased to be androgynous and gazed into each other's faces, as is the case with heaven and earth, the one reflecting the image of the other. If it be asked: whence or how do we know that things above are formed and modelled after things below; we say, from the mystical signification of the words; 'And the Tabernacle was reared up' (Ex. xl. 17), meaning the heavenly tabernacle which existed not until the earthly tabernacle had been erected. This is why the scripture states, 'And there was no man,' that is, until the creation of Eve, man was an imperfect being; which fact is indicated occultly by the absence of the letter Samech (denoting aid, help) in every passage relating to the creation of woman. Although members of the celestial college--those that have been initiated and enlightened in the secret doctrine--affirm that the word 'Ezer' (help) denotes that woman was created to be a help to man, she became so only when from androgynes they because separated and thus able to behold each other face to face.35a This is occultly referred to in the words; 'They are brought together forever and are made in truth and uprightness' (Ps. cxi. 8). By the term 'brought together' is meant that the union of male and female whose coming together is for mutual help, will continue even in the supernal worlds forever. 'For the Lord God had not yet caused it to rain upon the earth' signifies that complete and perfect union between man and woman did not then exist because it had not as yet become a fact in the natural world, for it is added; 'And a mist went up from the earth and watered the whole face of the ground' (Gen. ii. 6), which refers to the sexual desires experienced by the female towards the male. Mists rise at first from the earth, heavenwards and, after forming clouds, heaven causes them to descend and water the earth. This applies also to the offering up of sacrifices, the smoke and fume of which ascending on high are caused to descend in blessings on mankind. If the congregation of Israel had not first offered up sacrifices, blessings would never have been showered upon tine world." Said Rabbi Abba: "Wherefore is it written, 'And the tree of life in the midst of the garden and the tree of knowledge of good and evil?' We learn from tradition that the height of the tree of life attained to 1,825,000 miles and from its root flowed forth all the waters of creation in their various directions and courses. The celestial river, after refreshing the garden of Eden with its perfumed and crystalline waters, descends on to the earth below for the sustentation and refreshment of every living creature on the earth, as it is written, 'He sendeth the springs into the valleys, which run among the hills. They give drink to every beast of the field, the wild asses quench their thirst' (Ps. civ. 10, 11), 'And the tree of the knowledge of good and evil.' Wherefore was it not planted in the midst of the garden and what is the mystical meaning of this tree? Its nature or essence was two-fold, being bitter or sweet, according to the character of those who take and appropriate its fruits. Those who are selfish find that what they thought good, becomes evil to them. Thus many are seduced and go astray from the path of rectitude, and therefore is it called 'the tree of knowledge of good and evil.' When man ceased to be androgynous and became separated as at present male and female, it is said, 'And He closed up the flesh in its stead' (Gen. ii. 21),35a-35b in which words occurs the letter S or Samech (help). The Holy One, like the judicious gardener transplanting trees and flowers, after sundering the two forms, placed them where they could behold each other face to face and thus begin on their course of physical and spiritual development and perfection. Furthermore, how know we that such was the origin of man and woman as at present constituted? Because it is written, 'The branches of my planting, the work of my hands, that I may be glorified' (Is. lx. 21). 'The work of my hands' refers to a special formation that should characterize man from other creatures. It is also written, 'In the day thou plantest, thy seed shall only produce wild fruits' (Is. xvii. 11). We are taught that plants, like the fragile wings of locusts or grasshoppers, are void of color. It is only after attaining to full growth that they become distinguished and conspicuous by variety of form, shape and color, such as the cedars of Lebanon. It was the same with the protagonists Adam and Eve, for, as plants before transplantation, so was it with them. They did not become perfect until they were transplanted onto the earth plane. It is also written, 'And the Lord God commanded the man, saying, of every tree of the garden thou mayest eat, but of the tree of knowledge of good and evil thou shalt not eat, for in the day thou eatest thereof, thou shalt surely die' (Gen. ii. 16, 17). From tradition we learn that the word tzav (commanded) denotes idolatry in general, the name Lord or Jehovah refers to blaspheming the holy name, whilst Alhim or God indicates the denial of justice in the world. 'The man' refers to the crime of murder, 'saying' to fornication, 'from every tree in the garden' to theft, 'mayst eat' to the prohibition from cutting flesh from a live animal. In saying, 'From every tree of the garden thou mayst eat' God indicated that even if man should commit all these sins, he was not to despair. Thus we see that the patriarchs, Abraham, Isaac and Jacob, and also prophets, have eaten of it and died not at once. He wished to warn man against tasting of the tree of death, as it is written, 'but of the tree of knowledge of good and evil eat thou not of it, for whoever does so dies as if he had taken poison.' 'But of the fruit of the tree which is in the midst of the garden,' God has commanded, 'We should not eat.' 'The fruit of the tree' denotes the woman. Thou shalt not eat thereof, because as scripture states, 'Her feet go down to death and her steps lead into Hades' (Prov. v. 5). There is fruit that is salutary when gathered from one tree and lethal when plucked from another tree. This latter was the fruit Eve referred to, viz., that of the tree of death and is described by the words of scripture just quoted. "It is written, 'Now the serpent was more subtle than any beast of the field which the Lord God had made'" (Gen. iii. 1). Said Rabbi Jose: "The tree of which we have been discoursing was nourished by supernal light, by which it became great, fair and beautiful to the light. It is also written, 'And a river went forth out of Eden to water the garden.' The garden here mentioned denotes the female, whom the river made fruitful. Then man and woman became again one, in the sense as it is said, 'Jehovah is one and his name is one.' After disobeying the divine commandment, a deterioration in their heavenly state took place and they became separated from the higher and diviner life as intimated by the words, 'And from thence, it (the river), was parted'" (Gen. ii. 10). Said Rabbi Isaac: "The serpent of which scripture speaks is The Tempter." Said Rabbi Jehuda: "It was a real serpent." Going to Rabbi Simeon and making known to him their different views, he replied: "Your interpretations are really one and the same and are both correct. Samael, when he descended on the earth plane,35b rode on a serpent. When he appeared under the serpentine form, he is called Satan. Whatever his name, he is the being known as the spirit of evil. It is said that when Samael descended from on high as just described, all the other animals fled away frightened and terrified. By his persuasive and guileful words, he deceived the woman and thus caused death to enter into the world (that is, the lower nature then ceased to be amenable to and obey the dictates and supremacy of the higher Self). He succeeded in doing this by means of the Sephira Hochma (wisdom), prostituting and using it for his evil purposes and thus caused the world to become accurst, and the tree which the Holy One had planted to become destroyed. What man lost Samael gained and enjoyed until the apparition of another sacred tree in the person of Jacob, who, by means of wisdom, acquired paternal blessings which neither Samael on high nor Esau below should be able to enjoy. He was therefore an after type of the first man; and here we see that as Samael deprived man of blessings proceeding from the first tree, so Jacob deprived Samael of blessings above and below proceeding from a tree having a human form. This is the mystic meaning of the words, 'And there wrestled a man with him' (Gen. xxxii. 24). 'The serpent was more subtle than any beast of the field.' These words refer to the Tempter, the angel that brought death into the world, and knowing this, we can understand the meaning of scripture, 'And God said unto Noah, the end of all flesh is come before me' (Gen. vi. 13). The angel of death having destroyed the divine life in man, who now had become wholly physical, governed and controlled by his animal or lower nature, and therefore dead and impervious to the heavenly influence of the Higher Self. "And he said unto the woman, Yea, (aph) hath God said, ye shall not eat of every tree in the garden?" (Gen. iii. 1). Said Rabbi Jose: "The serpent began his discourse with aph (poison) and thus cast it into the world. What he said was this, 'By this tree the Holy One created the world,35b-36a eat ye therefore of it and become equal to Alhim and able to distinguish between good and evil.'" Said Rabbi Jehuda: "Not so spake the serpent, for then he would have spoken truly and the tree would have been recognized as the means by which, like a tool in the hands of an artisan, the Holy One had formed the world. What he really meant and did say was this, 'The Holy One himself has eaten of this tree and was thus able to create the world. Do ye therefore eat of it and ye will also have power to do the same as He. Alhim knows this and hence his prohibition.'" Said Rabbi Isaac: "The words of the serpent were a tissue of falsehoods. At first he said, 'Yea hath Alhim said, ye shall not eat of the tree?' He knew well that God had said, 'From every tree of the garden thou mayest eat.'" Said Rabbi Jose: "Tradition states that this command of God related to the sin of idolatry, denoted by the word 'commanded,' to blasphemy, by the name Jehovah, the denial of divine justice, by that of 'Alhim,' by the word 'Adam,' the crime of murder, and fornication, by the words 'said unto him.' In answer to the question that may arise, were there so many men in the world that the Divine Being saw fit to ordain these commands on man, it can be said that in this tree were involved all the negative behests, so that whoever violated them became numbered with transgressors guilty either of idolatry, murder, or fornication; of idolatry through denial of the lord above this tree; of murder, for he cuts short life that proceeds from the Sephira Geburah on the life side of the tree; and under the domination of Samael of fornication, as this tree is the female principle. Now it is known that the law forbids a man to be with any woman except in presence of her husband, so that there may arise no feeling of suspicion whatever. Whoever eats of this tree is culpable of a like offence. God in all these commandments to Adam, forbade him to eat of the tree of good and evil, wishing to preserve him from all the sins and their penalties which it contained." Said Rabbi Jehuda: "Truly whoever eats of this tree transgresses, as he who is found alone with a woman when her husband is absent. This therefore is what the serpent said to Eve: 'Behold! I myself have touched this tree, and still I live, do ye the same and ye will find you will not die, for Alhim has only forbidden you eating therefrom.' We read that the woman at once saw that the tree was good for food (Gen. ii. 6). How did she see and discover this?" Said Rabbi Isaac: "The tree was exceedingly fair and beautiful and odoriferous as it is written, 'The smell of my Son is as the smell of a field which the Lord hath blessed' (Gen. xxviii. 27), and she was therefore induced to take and eat of its fruit."36a Said Rabbi Jose: "Eve saw the tree that it was good for food, because it had the power of opening the eyes of all that approached it." Said Rabbi Jehuda: "Not so, as we learn that only after eating of the fruit thereof their eyes were opened."NdM omits up to 38a CHAPTER 17. THE DEVACHANIC OR HEAVENLY SPHERES. NdM p. 174-9 omitted in SoncinoSAID Rabbi Simeon: It is a tradition from the most ancient times that when the Holy One created the world he engraved and impressed on it in letters of brilliant light, the law by which it is sustained and governed. Above, below and on every side of it, it is engraved on every atom that man, by research and discovery, might become wise and conform himself to it as the rule of his life. The world below is, in shape and form, the reflection and copy of the world on high, so that there may be no discontinuity between them, but reciprocally act and react upon each other. This being so, we purpose to show that the same principle or law that operated in the creation of the physical world, operated also in the origin of man, and that both alike are manifestations of one and the same law. That this great fact may be more fully perceived, let us first consider the esoteric meaning of the words, "But they, like Adam, have transgressed the covenant, there have they dealt treacherously against me" (Hos. vi. 7). When the Holy One created man he invested him with a form so transcendently glorious and perfect in its proportions, and with mental endowments so great, that all other creatures trembled and stood in awe at his presence amongst them; for on his visage he bore the imprint or reflection of the Divine, their creator. Furthermore, the Holy One placed him in the garden of Eden, that there he might enjoy the pleasures and delights of angelic existence. In this beautiful abode, angels came round about him and made obeisance to him and revealed unto him their occult knowledge respecting the Divine Being, whom they regarded and worshiped as The Lord God of the universe, in order that he might unite and join them in His worship and service. Instructed in and taught the most profound celestial secrets, man became initiated in the mystery of wisdom (hochma), the first of the Sephiroth, in order that he might become imbued with an adequate idea and conception of the honor and glory due unto his maker. In the invisible world, (or heaven, Devachan), there are seven spheres or states of existence, in which operate all those principles of life and existence which can only be matters of faith to the generality of mankind as at present constituted. Corresponding to them there are seven spheres or states, appertaining to and surrounding the lower world of humanity. Of these seven spheres, six can be apprehended by the human mind and only by those initiated into the highest mysteries. As the lower spheres belonging to the terrestrial world are formed after the pattern of those of the celestial world, the highest of the terrestrial spheres which comes between them is that which was at first designed by The Holy One as the abode and dwelling place of man in his primeval state of purity and sinlessness. After his expulsion from this Edenic sphere of existence, it became reserved by His Creator for the souls of the righteous in which they might enjoy the happiness of the beatific vision, or divine presence, and take on them the form and appearance of Adam before his fall. THE FIRST, of these seven lower terrestrial spheres, is that from which proceeds an influence that prepares and qualifies dwellers on the earth plane to acquire a state of perfection, approximate and similar to that which distinguishes angelic beings. In it are found gathered together students of the Good Law, engaged in the study of that secret wisdom and doctrine that is never imparted except to just, upright and unselfish souls, who are admitted therein that they may enjoy a knowledge both of heaven and earth, and thus be better able to meditate on Divine mysteries and become receptive of heavenly delights and enjoyments. It is altogether invisible to ordinary human perception and the way of access to it unknown and undiscoverable save to those who, amidst the afflictions and distress attendant on earth life, render a faithful obedience to the Divine law. It is written, "A virtuous woman is a crown to her husband" (Prow. xii. 4), in which words there is an occult reference to this sphere which as stated is a subject of faith and not of sight. A man ought therefore always to cleave unto and be faithful unto the Divine within him or his Higher Self and never deviate either to the right or left from its dictates and injunctions through menace or fear which in scripture is termed "the adulterous woman or a woman of fornications." Therefore is it written: "Say unto Wisdom, thou art my sister, and call understanding (binah) thy kinswoman, that they may keep thee from the strange woman, from the stranger which flattereth with her words" (Prow. vii. 4, 5). In this sphere also are gathered the souls of those who have commenced on the upward track or path to the Higher Life, for when they quit and go out of earth life, they rest and abide in it for a period more or lese prolonged, and necessary to prepare them for ascension into the higher or celestial Eden. In each of the lower spheres are found souls in various and different states of progression each arrayed in garments and vestments corresponding thereto in brightness and color which they continue to wear until they attain unto the angelic state of existence, when they are discarded and thrown away. Ere this however takes place they enjoy the privilege of beholding the denizens of the higher celestial spheres and contemplating the glory of their Lord. Here are found those who, though heathen by birth, embraced and conformed their lives to the good law and from them emanates an aura, so bright that when they ascend, they become invisible to beholders. This sphere is more splendid and glittering than gold or precious stones. Through an opening on one side of it glimpses are obtained of the miserable state and unhappy condition of the inmates of Gehenna or Avitchi, into which they have been hurled by destroying angels, because in earth life they were rebels and disobedient to the good law. Through this same opening, a beam of celestial light penetrates into their dark abode three times daily, when for a short period they enjoy an assuagement of their misery and pain. Again, in this first sphere are upright proselytes such as Obadiah and Onkelos, who are held in honor above others. When any inmate is judged worthy to ascend into a higher sphere he retains the rank that distinguished him from his fellows. THE SECOND SPHERE is more interior than the first and is the abode and resting place of the fathers of humanity. It is illuminated by a light of many variegated colored rays descending from on high and its effulgence is far beyond that emitted by the most glittering diamonds. In it dwell those who were tormented and afflicted in the world yet renounced they not their worship of and trust in The Divine, nor ceased in their service to humanity. There too are those who, at all times and with all their power and strength, hallowed the divine Name, their daily prayer being, "Let His great name be blessed forever and ever." These, dwelling more in the centre of his sphere, are more recipient of the light by which it is illuminated and are better able to catch glimpses of higher and more supernal rays of light which, singly or in combination, flash down from the next higher sphere where abides the Messiah, who occasionally descends in their midst in order to direct and guide them in the path of ascension. THE THIRD SPHERE; in it are assembled those who in earth life were subjects of great suffering and grievous trials, also those who died in early childhood. Here also are those who mourned and sorrowed over the destruction of the Holy Temple and are consoled and strengthened by the Messiah, so that eventually they ascend into the glory and Light of THE FOURTH SPHERE, which includes those who mourned over the destruction of Jerusalem and were slain by idolatrous nations. When beholding them, and thinking over the miseries they endured, the Messiah weeps sympathetic tears so that the chiefs of the house of David gather round him in order to share in and thus mitigate his sorrow. In it the Messiah abides and dwells and in the time of the new moon his cry ceases not until it is responded to by the voice divine from on high. When he descends and visits the lower spheres, he is girded with garments of dazzling light, the sheen of which radiates in all directions, imparting renewed vigor and energy to those who died and suffered grievously for his sake. Ere he ascends again he arrays himself in a purple robe into which are woven the names of those who were slaughtered by idolaters for and which, after he ascends, are transcribed and impressed on the purple robe of the great king; and there cometh a time, when the Holy One will envelop Himself with it and judge the nations as it is written: "He shall judge amongst the heathen" (Ps. ex. 6). Ere, however, this comes to pass, the Messiah with an aureole of light, and accompanied with hosts of angels in their chariots, visits his martyrs to console and comfort there. Within this same sphere live and dwell the ten famed Rabbis of Israel, Rabbi Akiba and his associates together with others who all acquire here the faculty of beholding the reflection of that transcendently Divine light that no mortal can approach unto, of which it is written: "No eye but thine, oh God, has seen it" (Is. lxiv. 3). THE FIFTH SPHERE includes all those souls who in earth life repented of their evil ways and attained a state of purity, and with them are those who sacrificed their lives for the glory and honor of God. At its entrance sits Manasseh. the king of Judah, whose repentance The Holy One graciously accepted and restored unto him His divine favor. Here also are they who deeply regretted their deeds of selfishness and evil ere they died, and now enjoy along with the rest, its joys and delights. There comes a time when the celestial light descends from the sphere above, filling every one with that degree of happiness of which he is receptive. It is a sphere of joy so exalted and great, that even the souls of just men made perfect are unable, through its intensity, to enter and abide therein, those servants of the Divine who had attained to the unitive stage in the Higher Life being only admitted into it and occupy the highest rank. THE SIXTH SPHERE is the peculiar abode of these latter and of the most exalted of divine and holy men and women whose love for their Lord proved itself true and lasting. At its entrance are all those who proclaimed the word of the Lord and when the time of ascending higher comes they are the first. At another entry, Abraham, the right hand of the Holy One, is found, and there too is Isaac who was hound upon the altar as a perfect offering unto the Most High. At the third entry is Jacob, surrounded by the chiefs of the twelve tribes each with the halo of the divine Shekina encircling their heads. When the children of Israel suffer affliction, all these patriarchs are likewise afflicted and implore the Shekina to protect them, which then descends and places a crown over Israel that defends them from all trials and troubles. All these six spheres are variously connected with each other. THE SEVENTH SPHERE is the complement of all the others and, being the most central, its existence is a subject of faith and not of knowledge to human beings. In this most secret and most interior of the spheres is a most magnificent column of light of many colors, green, white, red and black predominating. Each soul, at the end of each incarnation on earth ascends for a moment into this sphere, and, according to the color that he first beholds, so is he located in the sphere corresponding to it. The mystery of these six spheres is expressed in the word Sheth (six) and occultly alluded to in the first word of holy scripture, Brashith, bra, shith, He created six lower spheres and their corresponding higher antetypes, both being included in this word Brashith. Said Rabbi Jehuda: There were two temples, the first and the second; one above and one below and one the type of the other, so in the Divine name I H V H there are two H's. The letter Beth (B) hath this peculiarity. It represents a house, which is its meaning, with a door or way of entrance that in whatever way it is turned, remains open, therefore, is this letter the gate to the scriptures and in a mystical sense symbolizes Him who is janua vitae, the gate of life. Said Rabbi Isaac: It has been said by Rabbi Eliezar that Brashith synthesises the universe and everything contained in it, and as such is referred to in scripture. "This was the appearance of the likeness of the glory of the Lord" (Ez. I. 28). It was the likeness in which was contained that of six others. The word Brashith may thus be interpreted and rendered, bra, shith, that is to say, after the form of brashith, God created six other worlds or spheres of existence. Rabbi Jose spake and said: It is written: "The flowers appear on the earth, the time of the singing of birds is come, and the turtle dove is heard in our land" (Cant. ii. 12). The occult meaning of the word flowers, refers to the six higher and lower spheres; "appear on the earth," refer to their representatives, Abraham, Isaac, Jacob, Jachin, Boaz, and Joseph; "the time of the singing of birds," denotes the worship and glory rendered by man to the Divine Being after attaining to a knowledge of these spheres, as scripture saith, "that my glory may sing praise to thee, and not be silent" (Ps. xxx. 12); therefore is it that the Psalm containing these words, is termed mizmor (a song), which term is applied only to those psalms that David composed under the direct inspiration of the Divine Shekina. CHAPTER 18. HIGHER DEVACHANIC OR HEAVENLY SPHERES. SAID Rabbi Abbi: "The higher or celestial world with its accompanying spheres, though invisible to mortal sight, has its reflection and analogue, namely, the lower world with its circumambient spheres, according to the saying, 'As above, so below.' The works of the Holy One in the celestial world are the type of those in the terrestrial world. The meaning of the words,45a Brashith, bara Alhim is this: brasahith, i.e., the celestial world, gave rise or origin to Alhim, the visible divine name that then first became known. Thus Alhim was associated with the creation of the world, as Brashith was connected with the creation of the celestial or invisible world, that being the type, thus the antetype, or in other words, one was the reflection and analogue of the other, and therefore it is written, 'Ath hashamayim, veath ha-aretzs' (the heavens and the earth). The heaven on high produced and gave rise to the earth below." It is written, "And the earth was without form and void" (Tohu va Bohu). The signification of these words has already been given. The word aretzs here refers to the earth in its primal state when void of light. By the word "was," scripture teaches that it existed at its creation in a state of chaos and confusion. It is also said "and darkness," which was the deprivation of the light emanating from the antetypal world, owing to the matter of the earth becoming condensed and thus less receptive of its reflection. NdM p. 181-197 omitted from Soncino These words, Tohu, Bohu and darkness, together with a fourth, "wind," represent the four elements composing the substance of the earth. Another version gives "ve-ath ha-aretzs," referring to this world and its several divisions that are altogether different from those of the celestial world and which are as follows: Aretzs, Gia, Nesia, Zia, Arga and Thebel, which latter is greater than all the others as it is written: "And He shall judge the world (Thebel) in righteousness" (Ps. x. 9). Rabbi Jose having asked the question: "What kind of world is that which is called Zia?" Rabbi Simeon replied: "It is the place of Gehenna or Hell, 'a land of draught and of the shadow of death' (Jer. ii, 1). It is mystically referred to in the words, 'and darkness was upon the face of the deep' (Gen. i, 2), alluding to Zia, the abode of Hell and of the Angel of death, and is so called because the faces of those who are banished there become blackened on account of their wicked lives when on earth. The earth of Nesia is that the inhabitants of which become oblivious of the past; whereas, in that of Bohu, the faculty of memory is vivid and active." Said Rabbi Hiya: "The word Bohu denotes the earth, Gia, whilst the words, 'and the spirit of Alhim moved upon the face of the waters,' designate that of Thebel, which is nourished and sustained by the spirit of Alhim, as is also Aretzs, our own abode of earthly existence, which is circumscribed and surrounded by seven spheres analogous to those of the celestial world, all of them being under the domination and control of their particular lords and guardians. The seven spheres of the celestial world are prototypes of those that surround our world and are inhabited by angelic beings who sing the praises of the Holy One, and use their own individual forms of worship. Their rank and order are indicated by the sphere they occupy. "The first of these higher or celestial spheres and nearest to the earth, is altogether void of light and is the abode of angels who are like tempestuous winds, never seen, but felt, and are always invisible as they are void of light and darkness and undistinguished by any color. They are wholly without self-consciousness and without form or shape. Its chief and ruler is an angel named Tahariel, who has under him seventy subordinates. Their motion is manifested by the glittering of fiery sparks, the appearance and disappearance of which constitute day and night. "The second celestial sphere is distinguished from the first by the possession of a modicum of light, and is inhabited by angels appointed to watch over humanity and guide it into the path of uprightness whenever there is danger of its falling into error and wrong doing. When righteousness prevails in the world, they are filled with joy and delight. Their chief and ruler is called Qadmiel. When Israel commences its worship of the Holy One, they then manifest and make themselves visible in forms of intense brightness, and three times daily they bless and hallow the divine name. When they observe Israel studying and meditating on the law or secret doctrine, they ascend on high before the Holy One, who takes account of what they have seen and heard. "The third celestial sphere is pervaded and filled with fire and flames. In it the fiery river Nahar dinur takes its rise and flows into Gehenna, overwhelming and engulphing in its course those mortals whose lives on earth were given up and addicted to evil and wrongdoing. Over these are placed destroying and tormenting angels, also accusing angels who, however, have no power or influence over Israel when it repents and does what is just and right. The abode of their chief is on the left side of this sphere in which darkness prevails, as it is written, 'and darkness was upon the face of the waters.' It is also the abode of Samael, the angel of darkness, the great transgressor. "The Fourth celestial region is splendidly luminous, being the abode of angelic beings of great honor and dignity who, unlike those of the first sphere, begin and finish their worship of the Holy One without interruption. They are not subject to any change or declension, being angels of mercy and compassion of whom scripture speaks 'Who maketh his angels as the wind, and his messengers as flames of fire' (Ps. civ. 4). Their great mission work is on the plane of human existence and are invisible save in visions of the night, or on extraordinary occasions according to the degree of intelligence of those to whom they manifest themselves. Their great chief is named Padiel by whose orders they hold the key and open the gates of mercy through which pass the prayers and supplications of those who sincerely repent and live the Higher and Diviner life. "The Fifth celestial sphere is one of still greater and more intense light. Therein are angels, some of them ruling over fire, others over water, and are messengers either of mercy or judgment, and as such become manifested as heralds of light or darkness. Their worship of the Holy One takes place at midnight. They are under the control of a chief named Qadashiel. When at midnight the north wind begins to blow, the Holy One, blessed be He! enters the garden of Eden and holds converse with the righteous. Then begin they their service of praise which resounds throughout the whole of this sphere and lasts during the night until daybreak and the sun appears. At that moment these angels join in a grand and glorious song of thanksgiving that peals also from all the hosts of heaven, from angels and archangels, seraphim, cherubim, above and below all uniting in the ascription of blessing and honor, glory and power to Jehovah, the Lord of Hosts that liveth forever and ever; as it is written, 'When the morning stars sang together and all the sons of God shouted for joy' (Job. xxxviii. 7). This their great anthem ceases not until Israel begins its song of praise. "The Sixth celestial Sphere is nearer to the Kingdom of heaven. In it are seas covered with ships, also rivers and lakes abounding in fish. Its denizens are under the rule of presidents, the chief of whom is named Uriel, who enter on their official duties at certain fixed times. When the time arrives for the ships to go south, Michael is their ruler; and when they go north, Gabriel assumes authority and direction; as these two archangels occupy the right and left sides of the Mercaba, or celestial chariot. When, however, the ships go eastward, Raphael rules, and Uriel when they sail westward. "The Seventh Celestial Sphere is the highest and accessible only to souls of the greatest purity and thus qualified to enter into its joys and delights. None other are found there. In it are laid up treasures of peace, blessings and benefits. "All these seven spheres are inhabited and filled with beings like in their form to man, who cease not to worship and give thanks to the holy One. None of them, however, are so conversant with the glory of the Holy One as the inhabitants of the sphere of Thebel, who are perfectly pure in body, mind and soul. In the seventh celestial sphere there are those who have attained to the highest degree of holiness as in the seventh sphere belonging to earth below, are found the just with purified bodies. Moreover, above and beyond all these spheres there are seven others the existence of which is a subject of faith and not of experience, and in each of them are spiritual beings of the highest order. "The first of these mysterious spheres is inhabited by a lofty angel named Rachmiel, who has the charge over those who have forsaken idolatry to become worshippers of the Holy One. By him they are prepared to look in the Luminous Mirror, or Beatific Vision. "In the second higher sphere dwells Ahinael, who receives under his care all who died ere being initiated in the secret doctrine, and instructs them in its teachings. "The third is that where abides Adrahinael, a spirit under whose care and guardianship are those who in earth life had resolved to change their evil habits, but being suddenly overtaken by death, were unable to do as they had willed. Such souls find themselves cast first into Gehenna, out of which, however, they are taken by this spirit and prepared for the enjoyment of the divine light emanating from their Lord and Creator, the Holy One. The joys of such souls are inferior to those of others. They are known as 'children of the flesh,' and of them it is written, 'From one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord' (Is. lxvi. 23). "The fourth of the spheres is inhabited by a spirit named Gadrihael, presiding over all those who were slain by idolaters. His office is to guide them unto the palace of the king clothed in robes of purple, in which their names are inwoven and where they abide until the day when the Holy One shall avenge their sufferings, as it is written: 'Hs shall judge amongst the heathen. He shall fill the places with dead bodies and shall wound the heads of many' (Ps. cx. G.). "Adiriel is the presiding spirit in the fifth higher sphere and is in charge of those souls who through their lifelong penitence, attained to a high degree of holiness and purity in which they surpass all others, even as their abode excels all others in grandeur and glory. "All the aforenamed presidents are under the rule and authority of the archangel Michael, captain of the myriad hosts of heaven, whose office it, is to fill with joy and delight the souls of the faithful and true servants of the Lord, by causing them to view and behold the light, clear as crystal, that marks the course of the river of the water of life flowing into the world to come." 1
Footnotes 184:1 The conclusion of this discourse is wanting." CHAPTER 19. RABBI SIMEON'S DISCOURSE ON PRAYER. RABBI SIMEON said: "Who is he that knoweth how to address his prayers to the Almighty as did Moses in all the circumstances of his life, whether long or brief in their duration. We have found in an ancient book, that prayer, in order that it may become effective and enter through heaven's gates without hindrance or obstacle, should be expressed in terms suitable and corresponding to existent circumstance, otherwise it is ineffective and of no avail. Blessed are they who learn and acquire the true secret of prayer, by which they succeed in obtaining through the Schekina their requests, and those blessings by which evils are assuaged or averted and judgment becomes tempered with mercy." For a few moments, Rabbi Simeon ceased speaking and then, as one inspired, he slowly rose and standing up, exclaimed: "Who can utter the mighty acts of the Lord, who can show forth all his praise and teach us the mystery and secret of prayer, but Abraham the patriarch sitting now on the right hand of God? He can tell us, he to whom were revealed in raptured vision the glorious mansions of the Great King. Seven are they in number and each with their entrances, through which the prayers of mankind may ascend up to the throne of the Eternal from the lips of those whose souls are in harmony and union with the Lord of the universe, who embraces worlds above and below with his love and regards them as a glorious whole. Such souls are they of whom scripture speaks, 'when trouble came they visited thee, and poured out their prayer when thy chastening was upon them' (Is. xxvi. 16). "The first of these sacred mansions is referred to in the words, 'And they saw the God of Israel and there was under his feet, as it were, a paved work of a sapphire stone, like unto heaven in its clearness' (Ex. xxiv. 10). Its existence is the greatest of mysteries. It is the abode of a great spirit named Saphira whose radiant form is white and in its brilliancy like unto the precious sapphire stone. The light of this mansion sendeth forth rays in two directions, glittering and flashing like sparks from a candle, and though apparently separate and distinct, yet are they but emanations and scintillations of the one divine light; as it is written, 'like the color of burnished brass' (Hz. i. 7). This spirit Saphira is stationed on the right side of the mansion whilst on the left is stationed another spirit whose color is red and named Lebanah. The rays of these two spirits become blended and mingled together, the red absorbing the white as the cows of Pharash, of whom we read that when the lean had eaten up the fat kine it could not be discerned that they had eaten them (Gen. lxi. 20). There are two gateways to this mansion leading to the sphere termed 'the heaven of heavens.' "From the emanations of these two spirits, Saphira and Lebanah, are created and formed those angelic beings called Ophanim, who in their holiness are accounted equal to the Hayoth, or living creatures, described by the prophet (Ezechiel i. 20). The appearance of the Ophanim was like unto the color of Beryl, but that of the Hayoth was like that of coals of burning fire and amidst them were fiery flames, glittering and scintillating like sparks, referring to the Holy Spirit from whom they all emanate and by whom they shine as it is further written, 'and the living creatures went and returned as the appearance of flashing lightning.' When a spirit becomes united and blended with another, there flashes forth above the four Ophanim a great white and dazzling light, each of whom takes the form of a lion with the wings of an eagle and rules over a thousand and three hundred myriads of subordinate spirits like unto themselves. "These Ophanim form the wheels of the heavenly Mercaba, or chariot, by whom it is moved in four directions. In each wheel of his chariot appear the three different colors of the supreme light, thus twelve altogether. These Ophanim also constitute the four mystic beings of the Divine Chariot having the forms of a man, a lion, an ox and an eagle, facing the four quarters, but when the wheels of the chariot begin moving, they become faced to each other, as it is written. The loops held together each to each' (Ex. xxxvi. 12). At the time that the wheels begin moving, a voice sweet and harmonious is heard resounding by the dwellers in the lower world. The light emanating from this mansion is perceived by angels extending to the star Sabathai (Saturn), and is a source of nourishment and sustentation to all who behold it as it is written, 'Everywhere is the spirit, and wherever it went the wheels also went, for the spirit of the living creatures, or life, was in the wheels.' (Ez. i. 20). Some behold this light bright and ebullient as the rays of the sun reflected in clear water, by others it is perceived blended with the light of Lebanah. "Blessed is he who by the intensity of his prayer is able to ascend into this mansion for, then by the exercise and performance of rites and ceremonies that symbolize union with the Divine and the oneness of the living spirit, his soul becomes filled with a heavenly joy, and he is encircled by a bright aura by which he is led to the silent contemplation of the mysteries of the second mansion. By the prayers of such souls, the four Ophanim become as one, and blended together as fire with water, and water with fire, as the North with the South and the South with the North, and also as the East with the West and the West with the East. Such is the power of a just man's prayer to accomplish the union of opposites; so that the human becomes Divine, and the Divine is blended with the human, which union is symbolized by a tall lofty column of light that extends and reaches from the lowest to the highest spheres, attracting the attention and regards of all spirits inhabiting there and by their meditation becoming united with the Divine Spirit as it is written, 'They have all one breath' (Eccles. iii. 16) that is one and the same indwelling spirit. The Second Mansion is that alluded to in scripture, "like to heaven itself in brightness" (Ez. xxiv. 18) and is the abode of an angelic being termed Zohar (splendor) who in the luminous brightness of his form, is ever the same and changeth not. The light in this mansion is transcendently white and illumines it in all directions. Happy the lot of those to whom it becomes visible. With the spirit Zohar is associated another, the color of whose aura resembles that of the hyacinth more than the pearl or diamond and causes the light of this mansion to be more pronounced and noticeable by its contrast. From this light emanate the Seraphim, heavenly things having six wings according to the number of the mansion which is the sixth from the highest. It is they who consume up all those who have no respect nor regard for the worship and glory of their Lord and they are therefore termed "Consumers." The mystery attending their office and service is referred to in an ancient tradition that states, dasthmsh btga chlph, i.e., whoever makes a selfish use of the Crown, thus profaning it shall be consumed. He, however, who studies Scripture and the six orders of the Mishnah is as he who by reverential worship becomes unified with his Lord. To all such, the Seraphim become adjustants by consuming in their flames all the descendants of the great Serpent by whom death entered into the world. These seraphim are under the government and authority of the presiding spirit of the mansion, When the wheels of the Mercaba or heavenly chariot begin moving, they fall back and many of them are consumed in their own flames, but eventually they are resuscitated and, gaining their pristine state, take refuge beneath the wing of the eagle, one of the four living creatures surrounding the Divine chariot. When the divine light is seen beaming within the four living creatures, each of the wheels begin moving. The wheel belonging to the East, in moving in that direction becomes hampered by the other three, turning each in their own direction. This occurs alike with the other wheels of the North, South and West. Only when their individual motions are equilibrated, can the Divine chariot be raised and turned in any direction by the mystical Column of light that unites the higher and lower spheres. This same Column, according as the chariot is at rest or in motion, closes or opens the gate of prayers. CHAPTER 20. "DEVACHANIC SPHERES AND MANSIONS." In the third mansion or higher sphere is the spirit Nogah (splendor), whose aura is of the most absolute whiteness and purity and without a shade of color, by reason of which it takes its name. It is altogether invisible to the lower spheres except when tempered and blended with the rays that proceed from them. The light of this mansion is most wonderfully manifested in the appearance of a great and mighty sheaf of fire, emitting sparks of twenty-two different shades of color, corresponding to the twenty-two letters of the Hebrew alphabet. This luminous sheaf, however, remains invisible and undistinguished until the time that prayers ascend from the lower spheres, when all these star-like sparks become united and form a column of light and give rise and origin to holy and powerful Hayoth or living creatures that separate themselves into two groups, one having the form of a lion, the other, that of au ox. Above these are seen the four Ophanim or wheel-like spiritual beings, under whose rule and control are myriads upon myriads of subordinate spirits. Each of these Ophanim has eight wings and derives its power and sustenance from the Hayoth above them and are stationed at the four cardinal points of the world. Each have four figures or forms, two of which are turned towards the Hayoth and two are covered by their wings, that they may not behold the Mercaba or celestial chariot in its circular motions, and thus avoid being consumed and annihilated. Their reverence and veneration of the Divine Being give rise to unnumbered hosts and legions of angelic beings who chant praises and sing hymns continually to his honor and glory. To this mansion there are four entrances and gateways, corresponding to the four quarters of the world, and each of them guarded by ten chiefs. When prayers ascend from the lower mansions and spheres these gates are opened, when a general blending and fusion takes place, of chiefs with chiefs. Ophanim with Hayoth and Hayoth with Ophanim, of angelic hosts and legions with other hosts and legions, of lights with lights, and spirits with spirits, all blended together become at length unified with Nogah, the ruling spirit of the mansion, into one mighty, harmonious whole. In this mansion is a place glittering and shining like burnished brass, wherein are vast hosts of angels who are unable to go out therefrom and ascend on high until this mansion becomes united by prayer with the next higher or fourth mansion. These particular hosts of angels are the executive messengers of Karmic law and sent forth by the chief justice of the tribunal in the fourth mansion. They are termed Generals because they lead their hosts against nations and inhabitants of the world who violate the good law of right and justice. On the sixty walls of their abode they suspend their shields of gold, in number six hundred thousand, are entering into the fourth mansion from which when they return they descend into the lower worlds and spheres as far as the planet Mars, in order to execute the decrees and sentences entrusted unto them. Here they remain until the time of prayer, which ascends on high from the lower spheres, when they blend and mingle with the angelic messengers of mercy and goodness, and, together with them, enter into the great effulgent column of light beaming down from on high, and ascend into the fourth mansion. Happy he who understands and comprehends the mystery of this column by which he comes into union with the Divine, thus escaping all affliction and becoming participant of the blessings conveyed and imparted to him by these Karmic angels. He is verily the just man, and a world upholder, for his prayers are always effective and prevail with heaven, whence he receives his recompense and becomes enrolled amongst the children of light. Take note that all these spheres and mansions with their living creatures, their legions of angels and all their spirits of light, are coordinate and bound together and linked by indispensable and indissoluble ties, and as the coats and parts of the eye are necessary and essential for sight, each of them being unable to operate without the aid of the other, working together in perfect harmony, so is it with all these angels and spirits. But for the many gradations in their orders, prayer would be unable to ascend on high and become effectual. By this series of gradations it is that prayers proceeding from the throne find an entry into the fourth mansion and attain to that degree of holiness which distinguishes true worship and adoration of the Divine Being. The fifth mansion varies from all others in that it is a combination of four mansions, one within the other. Its president spirit is called Zacouth (righteousness) and rules over those who by their lives and deeds have become justified. Out of this mansion go forth seventy light rays corresponding to the number of the chiefs that guard its gates, who, along with two others, constitute a sanhedrim to which Karmic angels and spirits bring and submit their reports of human action on the earth plane. These two superior rays are known as "the witness." The mystery respecting them, their existence and office, is indicated in the words, "Thy belly is as a heap of wheat, set round about with lilies" (Cant. vii. 2). By these seventy light beings, all actions are weighed and each man adjudged. On their decisions becoming ratified by the two witnesses, they are carried out, executed by Karmic ministers whether for good or otherwise, and this is why this mansion is termed Zacouth, whose president bears the impress of the letters of the divine name, I. H. V. joined together similar to the juncture of the male and female and give forth a light that illuminates all sides of the mansion, and also three other rays corresponding to the three judges necessary to constitute a legal tribunal. Their jurisdiction extends to all questions and matters relating to wealth and poverty, sickness and health. Myriads of angels attend to receive their decisions and forthwith proceed to execute them throughout the world. Above this tribunal are seated four flaming Seraphim from whom stream forth seventy-two bright and shining rays corresponding and similar to those before mentioned. Beneath them flows a fiery river that consumes everyone that approaches it. In it are thrown and consumed those angels who in any way incur condign punishment. It never flows into the fourth mansion because of the letters I. H. V. borne by the president, for wherever they are visible no punishment can he inflicted. All decrees, whether for good or otherwise, affecting mundane affairs, go forth from the mansion, saving those relative to fecundity, which are adjudicated on in the higher mansion. In the middle of it exists a place where assemble all spirits ascending from lower spheres. This mansion has also twelve gateways at which are stationed chiefs, who make known to their subordinates the decrees and mandates they have to discharge and execute in the world, as it is written, "He cried aloud and said thus; Hew down the tree and cut off his branches, shake off his leaves and scatter his fruits" (Dan. iv. 14). Having received their orders, these Karmic angels speed their flight to the firmament of the Sun, and when it rises despatch them to all quarters of the world to be executed by demons and elementals of fire, air, earth and water, as also by birds and other creatures. Until they are carried out they return not to their abode on high. In this same mansion, when anyone in the world becomes ill, it is determined whether and when he shall recover or die. It may be asked: How so? We have just said that decrees relating to life and death are not in the jurisdiction of the mansion. This is truly so. Though the sentence be decreed in it, the final fiat is given from above and is invariably conformable to it. Happy he who attains unto union with the Divine, for then his prayers rise on high and return with the blessings from the mansion symbolized by prostration of the face upon the ground at the time of prayer, an attitude by which we supplicate that judgment may be tempered with mercy as it is written, "He is a [paragraph continues] God of truth and without iniquity, just and right is He" (Deuter. xxxii. 4). The fifth mansion is the abode of a spirit named Beraqa (lightning) because the light reflected by it upon the lower spheres is similar to lightning, purple hued in color. It is a combination of different colored rays, such as white, black, red and green, yet to sight they appear as one. Beneath it, stand four Ophanim with faces turned to the four cardinal points and each with its own peculiar color. In proportion as these Ophanim approach and come into contact with one another, so do their colors become fused and blended the one with the other. When this occurs their forms become visible within each other, as it is written, "An Ophanim in the midst of an Ophanim" (Ez. i. 16). The various colors prevailing in this mansion are due to the flaming sword mentioned in scripture, "He placed at the east of the garden of Eden Cherubim and a flaming sword" (Gen. iii. 24).
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