|
THE SEPHER HA-ZOHAR OR THE BOOK OF LIGHT |
|
CHAPTER 41. RABBI SIMEON was walking one day in the country accompanied by Rabbi Eleazar, his son and his students, Rabbi Jose and Hiya. As they wended on their way, Eleazar said to his father: "That this our walk may be profitable, instruct us further, we pray thee, in the secret doctrine." Then spake Rabbi Simeon and said: "It is written, When he that is a fool goeth on his way, his heart faileth him and he saith to everyone that he is a fool' (Eccles. X. 39).Eccl. 10:3 When a man desires that his ways may be agreeable to the Holy One and before going on a journey he ought first of all to seek counsel from his Lord (higher self) and repeat the traveler's prayer, as saith the scripture, 'The upright shall walk before him and follow him on his way' (Ps. LXXXV. 13). That is, the Divine Shekina will never forsake us on our pilgrimage through life. But he who lives without faith in his Lord is as the fool whose heart or courage when on his way faileth him. The occult meaning of the word heart (leb) is the Holy One, who never accompanies a fool on his way nor grants him the aid and assistance he needs, because by his infidelity and indifference to the teachings of the good law, his heart faileth him, or in other words, the Divine Presence goeth not with him and he becomes known to others as a fool, for whenever he hears others speaking and discussing together on divine things, he derides and despises them. It is related of such an one, after pondering over the mark of the covenant, that every son of Israel bears on him, he affirmed it was a mere rite and no sure sign either of true religion or of faith in the Divine Being. When the venerable Rabbi Yebba heard these words he directed his looks and gaze upon the heretic, who gradually shrivelled up into a lifeless mass of skin and bone. As however it is our desire to be blessed59a with divine help and guidance whilst on our way, we will endeavor to give expression to a few teachings out of the secret doctrine. It is written, 'Teach me thy way oh Lord, I will walk in thy truth, unite my heart to fear thy name' (Ps. LXXXVI, 11). The interior signification of these words is difficult to understand, yet they inculcate that all things are in the hand or power of God except the purity or impurity of our lives and deeds. What David meant by them was, open my eyes that I may understand thy secret mysteries, then shall I be assured I am walking in the true path of light, swerving therefrom neither to the right or left; 'Unite my heart to thee,' then shalt thou become my strength and portion forever and it shall be filled with the fear of thee and thy Holy name. Observe that everyone who reveres the Holy One, in the proportion of his reverence, makes himself recipient of the higher life and daily approximating to it becomes eventually united with the Divine. On the other hand, he who is lacking in reverence and faith in the divine, makes himself unworthy and unfitted for entering into the joys of the world to come. We read that the path of the upright is as a shining light that shineth more and more unto the perfect day (Prov. IV. 18). Blessed are the upright both in this world and the world to come for the Holy One, blessed be he! takes delight and joys in their progress and ascension towards the higher life. The light here spoken of, is the light that the Holy One created at the beginning of the world and reserved for those who by their obedience to the good law, become united to their higher self and so are qualified to enter into its enjoyments in the world to come. But of the worldly minded and selfish it is written, 'The way of the wicked and unjust, is as darkness--they know not at what they stumble' (Prov. IV. 19). If the question arise, know they not why they stumble and fall? scripture informs us, it is because their paths are tortuous and serpentine, their irrational lives are spent in the indulgence of sensual desires and unredeemed with few if any generous deeds of self-sacrifice or consideration for the welfare and happiness of others, and thus they live on never realizing that for all these things they shall be brought into judgment and stand self-convicted and self-condemned at the bar of their own conscience, filled with unavailing regrets and crying, 'Woe unto us that we never gave heed nor opened our hearts whilst in the world for the entrance and reception of truth, woe unto us!' Note, that for their good deeds, the Holy One will grant unto the upright and unselfish, abundance of light and enjoyment in the region on high which eye hath not seen, nor hath it entered into the heart to conceive of (Is. LXIV. 3), the celestial sphere of the Beatific Vision. Happy the lot of the just and pure in both worlds, for of them scripture affirms, the righteous, the unselfish shall inherit the earth forever; (Is. LX. 21), they shall praise thy name, and the upright shall dwell in thy presence (Ps. CXL. 12). Blessed be the Divine Being forevermore, Amen and Amen."69a-59b It is written, "These are the generations of Noah" (Gen. vi. 9). The students of Rabbi Simeon were assembled together and meditating upon the secret doctrine. Then spoke Rabbi Hiya and said: "Thy people also shall be all righteous, they shall inherit the laud forever, the branch of my planting, the work of my hands, that I may be glorified" (Is. Ix. 21). Blessed is Israel who delights in the study of the secret doctrine, the knowledge of the mysteries of which qualifies than to live the higher life of the world to come. Observe that every Israelite or initiate in the mysteries never fails to attain unto it, inasmuch as he obeys the good law of the universe, and therefore it is written of him, "Had I not made my covenant with day and night, I should not have prescribed the laws that govern the heavens and the earth" (Jer. xxxiii. 25). True Israelites are moreover called zaddikim (righteous) on account of the purity of their lives, symbolized and distinguished by the mark or sign of the covenant (circumcision). Whence do we infer this fact? From the example of Joseph who was termed a Zaddik or just one, because of his purity of life and observance of the covenant. Said Rabbi Eleazer: "Wherever in scripture the word 'Aleh' (these) occurs there is an antithesis of some kind between what precedes and what follows it. For instance, in (Gen. ii. 10) it is said, 'and a river went out of Eden to water the garden and from thence it was parted and became into four heads.' This said river that went out of Eden and entered into paradise, brought into it waters of celestial origin which gave life to the plants and flowers which grew therein and which only ceased on the completion of creation when, as it is written, 'God rested from all his work that he created and made.' Herein consists the mystery of the word aleh, occurring in the verse, 'These are the generations of Noah,' marking an antithesis between the generation of Noah and those preceding him, namely, the generations of Adam, or in other words, comes between the manifestation and development of life on the celestial and earthly planes of existence. Noah symbolized humanity beginning its earth career and for this reason is said to be 'aish ha-adamah,' the earthly man (Gen. ix., 20). The biblical account of Noah and the deluge contains a deep mystery that explains why it was necessary that Noah should enter the ark. It was in order to keep seed (human race) alive upon the face of all the earth (Gen, vii., 3). If so, of what then was the ark a symbol? The ark of the covenant (the good law) by which celestial or Adamic humanity was kept and preserved and without which it could not have entered upon its mundane career of existence and progression; that is, without the continuance of the good law in the world, the higher self could not have operated in the progressive development of the lower self, which therefore would have perished and reverted back to its pre-evolutionary or elemental state. Ere present humanity began evoluting on the earth, the Holy One entered into a covenant with the Higher Self, as it is written, 'But with thee I will establish my covenant and thou shalt come into the ark' (Gen. vii., 8). Scripture states that Noah was a just man (Gen. vi., 9) because a type of the ideal man Adam Kadmon, who is described as 'the righteous or just,' and also the foundation of the world (Prov. x., 25). Both alike have the same appellation of 'just,' the one in the celestial world, the other in the terrestrial world. This occult mystery is contained in the words 'Noah walked with Alhim' (Gen. vi., 8); that is to say, that Noah and Alhim were never disjoined or separated, one being the reflection of the other on the earth plane, and therefore it is written, 'Noah found grace in the eyes of the Lord' (Gen. vi., 8). Noah, moreover, is said to have been 'a just man and perfect in his generations' (bedorothav). The word 'perfect' (thamin) here denotes that he was born circumcised, and was also the source of perfection not only to his generation but also to his future posterity. This being so, it appears that Noah from the time of creation was predestined to enter and be incorporated within the ark, and also that previous to this event, humanity was not in a perfect state or condition, and only after his abode in the ark is it written, 'and of them was the earth overspread' (Gen. ix., 19). The word 'overspread' (naphzali) here has the same meaning 'ipared' (divided itself), as in Gen. ii., 10 'and a river went out of Eden to water the garden and from thence it was parted, that is, became divided into four heads.' In the work of creation it was at the moment of this dividing that the fertilizing and fructifying principle from on high entered into the world and made the earth fruitful as it does on the celestial plane, and therefore scripture states that 'aleh,' this principle of life, descended into Noah in order that through him the human race might appear and be perpetuated on the earth plane." After Rabbi Eleazar had ceased speaking, Rabbi Abba went and embraced him, saying: "Oh lion! that breaketh rocks and dasheth them to pieces. Truly hast thou exposited the occult signification of the ark."59b-60a Rabbi Eleazar, continuing his discourse, said furthermore: "It is written, 'And he called his name Noah, saying this shalt comfort us concerning the work and toil of our hands' (Gen. v., 29). Here the word 'ath' is found before 'shemo' (his name). That is not so in the words 'And he called him Jacob.' What is the reason of this commission? Noah and Jacob symbolize two different divine principles of operation. Thus in vision Isaiah says, 'I saw the (ath) Lord' (Is. vi., 1), the prophet using 'ath' to intimate that he beheld both the Schekina and the Lord together. So is it also found with the name of Noah, teaching us that he was named by the Holy One and Schekina together, whilst Jacob, another patriarch symbolizing a lower state of existence, received his name from the Holy One only." "These are the generations of Noah," said Rabbi Jehuda, 'A good man is gracious and lendeth (to the poor); he will guide his affairs with prudence' (Ps. cxii., 5). The term 'good man' designates the Holy One, and therefore is it written, 'The Lord is good to all (Ps. cxlv., 9). 'The Lord is a man of war,'Ex. 15:3 for he alone giveth light and nourishment to this lower world and guideth it with judgment, as it is said, 'Righteousness and equity are the foundation of thy throne' (Ps. lxxxix., 14). Furthermore, the Just One or the ideal man is also designated as 'a good man,' and so it is written, 'Say unto the Just One that he is good, for he shall gather the fruit of his labors' (Is. iii., 10)." Said Rabbi Jose: "This verse refers to Noah, as it is expressly said of him 'Noah was a just man.'" Said Rabbi Isaac: "I think the words are an eulogy of the Sabbath, in the honor of which the Psalmist begins his praise of it by the word 'good.' It is good to praise the Lord (Ps. xciii., 2)."Ps. 92:1 SAID Rabbi Hiya, after listening to these comments of his fellow students: "These different expositions really amount to one and the same meaning. The generations of Noah signify the present human race in the world, the offspring and work of the Holy One." Said Rabbi Simeon: "When the Holy One arrays himself, it is in the ornaments from both the celestial and terrestrial worlds,60a-60b from the former with that heavenly light on high that no human being can approach unto; from the latter with the souls of the righteous who the more they approximate themselves to this divine light the more receptive and filled with it do they become, so that through them it expands in all directions and the world like a cistern or ocean is filled with it. It is written, 'Drink water out of thy cistern (meborecha) and running waters out of thy well' (beareche) (Prov. v., 15). Why does scripture use these two terms cistern and well, beginning with bar (cistern) and ending with bear (well or fount). Because the one contains; the other produces or sends forth water, and scripture wishes to teach us that the cistern will eventually become a well. Like a poverty stricken and poor man, the souls of the righteous or just are possessed of nothing in themselves, and are as a cistern into which water is poured. Every worldly minded and unjust man bears on him the mark of the letter D (daleth meaning poor) and is like a cistern without water. But the souls of the just become founts or wells sending forth water in all directions. Who operates and produces this change? It is he, the source and origin of celestial light, who causes it to now into human souls on the earth plane as we have stated before. Another signification of these words is, that they apply to David, whom scripture makes to say, 'Who (mi) will give me p. 255 60b to drink water of the cistern in Bethlehem?'2 Sam. 23:15 The term 'running water' also designates Abraham, 'out of' (bethokh) Jacob and 'thy well' Isaac who is called a 'fount of springing or living water' (Gen. xxvi., 9). In this same verse is contained the holy and profound mystery of the patriarchs, amongst whom King David is included. The desire of union between the opposite sexes is only excited when the female becomes receptive and filled with the female spirit or principle which, becoming conjoined with the male principle from on high, causes fertility. So is it with the synod or congregation of Israel (or the pure and initiated in the secret doctrine). It experiences a desire after the Holy One only when it becomes filled with the spirit of righteousness and then is made fruitful in goodness and then union with the Divine is a source of the greatest joy and delight, that has been thus expressed by a writer. 'The Holy One then comes forth and takes delight in the company of the souls of just men made perfect.' Observe that the children of the garden of Eden, or the Edenic race of beings, became human only after Noah, the Just One, had entered the ark, or in other words had become incorporated. Until that happened, they were invisible and unmanifested as humanity which would never have been able to exist as at present on the earth plane unless Noah had entered the ark (of incarnation) and given birth and origin to offspring, subjected to the laws of evolution and development that generate alike both in the celestial and terrestrial worlds by which it was rendered competent to multiply and replenish the earth. Such is the occult meaning of the oracular words 'Drink waters out of thy cistern and running waters or streams out of thy well.'" "And the earth also was corrupt before God" (Alhim) (Gen. vi., 11). Said Rabbi Jehuda, "Scripture states that the earth was also corrupt and then adds, 'before the Alhim.' Why so? It was in order to show the men of that generation then existent on the earth lived in violation both of natural and moral law,--that their wickedness was flagrant and open before man and God." Said Rabbi Jose: "I think otherwise. The words signify, that men committed crimes secretly and known only to Alhim and that only by their enormity and heinousness did they manifest to everyone. The words 'these are the generations of Noah' apply equally to mankind who before the advent of Noah lived in open wickedness and to his posterity whose sin was in secret." Said Rabbi Abba: "From the time of Adam's transgression of the divine commands all his descendents were called sons or children of Adam, not as a term of honor, but as a characteristic of birth from an ancestor who by his disobedience had broken the divine law. When Noah appeared in the world, men were termed the sons of Noah, an honorable distinction, as being the offspring of him who preserved the human race from extinction and not of Adam whose sin caused it to disappear by bringing death into the world to every soul." Said Rabbi Jose in objection to this statement: "If this were really true, wherefore is it written 'And the Lord came down to see the city and the tower which the children of Adam builded' (Gen. xi., 5), the sons or children of Adam and not of Noah and who were living after the time of the deluge.'"60b-61a Said Rabbi Abba in reply: "Through his disobedience it would have been better for Adam had he not been created, as all who like him become transgressors of the law are denominated 'sons of Adam,' not because deriving their birth from him but as being transgressors as he was, and such were the builders of the tower of Babel. Now may we gather why scripture uses the word Aleh (these are the generations) to distinguish the difference existing between the Adamic and Noachic races of mankind. The generations of Noah were now no longer termed the sons of Adam, but the sons of Noah who introduced into and brought them forth out of the ark in order to re-people the world. Adam did not bring forth children or sons out of the garden of Eden, for had he done so they would have been immortal or extra human. Then also would not the light of the moon have become diminished and the work of creation would have endured everlastingly. Even the highest angels themselves would not have equalled man in the endowment of celestial light, beauty of form and wisdom as it is written, 'In the image of Alhim created He him' (Gen. 1. 27). But the children of Adam, begotten after his expulsion from the garden of Eden, were both mortal and unworthy." Said Rabbi Hezekiah: "How was it possible for Adam to beget offspring in the garden of Eden, as it is certain, the tempter would have had no power over him and he would have remained childless in the world, even as Israel if they had not sinned by worshipping the golden calf, would have remained unique as a race and would not have given birth to another generation?" Said Rabbi Abba in reply: "My contention is this. If Adam had not sinned he would not have engendered and begotten offspring under the influence of the tempter (sexual desire), but of the Holy Spirit (the Higher Self). After the fall, his offspring begotten under the influence of animal sexual propensities, were mortal, not being pure and unalloyed in their origin and constitution but compounded of the animal and spiritual. If however he had not fallen and remained in the garden of Eden, he would have begot offspring entirely spiritual and who in their constitution would have been as pure and immortal as the angels and other celestial beings. The children born after his expulsion from Eden enjoyed only a temporary and ephemeral existence up to the appearance of Noah who, after entering the61a ark (of incarnation) and by his righteous living becoming united with his Higher Self, was then able to produce offspring that eventually spread themselves throughout all parts of the earth, leaving behind a posterity that will survive to the end of the world. Said Rabbi Hiya: "It is written, 'And God saw their works, that they turned from their evil way' (Jonah III. 10). Observe, when men become upright and obey the dictates of the good law, the earth itself changes and acquires a virtue to administer to the enjoyment and happiness of mankind, as then the Schekina or that divine something termed life that operates in all organic and inorganic creatures and by its attractive power binds together the mundane and heavenly sphere, the harmony between which, results in peace and joy. On the contrary, when sin and wrongdoing prevail, this divine life and influence is banished from the earth, which becomes itself infected and desolate and infertile through the evil influence that then pervades it. But if Israel sins, which God forbid, scripture states that then Alhim quits the earth and ascends into heaven (Ps. LXII 6) and also gives the reason thereof, 'because they have prepared a net for my feet. My soul is bowed down through their iniquity; which words are expressive of a degree of wickedness similar to that of the antediluvians. If it be asked, do they apply equally to Jerusalem? Doth the Schekina forsake it when men become corrupted? for we have been taught that it is under the special care and protection of the Holy One who has chosen it for his habitation, so that no other spirit or celestial chief reigns and rules in the land of Israel. Notwithstanding this, we affirm that it comes to pass that an evil spirit or influence visits it and corrupts the dwellers therein. How know we this? From King David of whom it is written, 'And David beheld the angel of the Lord standing between' the earth and the heaven having a drawn sword in his hand stretched over Jerusalem' (I. Chron. XXI. 16), owing to the land of Israel having become corrupted by evil." SAID Rabbi Eleazar: "What David beheld at that awful moment was not an angel but a manifestation of the Holy One. The scripture uses the words 'The Angel of the Lord' as a metaphoric appellation of the Divine Being, 61aas did also Jacob when blessing Ephraim and Manasseh saying, 'The Angel which redeemed me from all evil, bless the lads.'Gen. 48:16 And furthermore, in Exodus XIV. 19. The Almighty is referred to and designated as 'The Angel of the Lord that went before the camps of Israel removed and went behind them.' Whether Israel acts uprightly or not, the Holy One is still its ruler and governor in order that it may not become subject to other nations, and that its good works may put them to shame. It may however be said, yet it is written, 'The adversary hath spread out his hand upon her pleasant things, for she hath seen the heathen entered into her sanctuary' (Lam. I. 10). If the Holy One governs Israel as stated, how was it that the heathen entered her sanctuary and destroyed it? Scripture itself gives the reason, as it is written, 'Thou hast done all these things (Jer. XIX. 22).Lam. 1:21 The Lord hath done that which he hath devised. He hath fulfilled what he proposed in days of yore (Lam. II. 19).Lam 2:17 From these words we conclude and affirm that notwithstanding the occurrence of all these calamities, the Holy One is still ruler of Israel and that only by his permission could they have happened. Observe, scripture states, 'And Alhim looked upon the earth, and behold, it was corrupt,' because the Schekina had deserted it, as we have said. Moreover it is stated, 'And God saw their works that they turned from their evil way' (Ion. III. 14).Jonah 3:10 The cry of the earth is always ascending heavenwards and desirous of union with the celestial world, enrobes itself with raiments of beauty and splendor, as doth a maiden expecting the arrival of her lover. [paragraph continues] When its children are upright and virtuous, they become its ornaments. Far otherwise was it when the deluge came, for then they were vile and depraved and corrupted, so that the earth blushing with shame at their deeds of wickedness hid itself, as doth an unfaithful wife from her husband. When, however, they became brazen, openly lewd, obscene and sensual, then like an immodest courtesan casting aside her veil, it also became unclean and corrupted, as it is written 'The earth is defiled by the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant' (Is. XXIV. 5). Then corruption both moral and physical prevailed throughout the world, for all flesh had corrupted it's way upon the earth."61a-61b Rabbi Eleazer was once on a visit to Rabbi Jose the son of Rabbi Simeon and grandson of Lakunya, who on beholding him spread a sumptuous couch on the floor in order to recline and rest himself. After engaging a while in silent meditation, his grandfather said: "Have you ever heard your father explain the meaning of the words, 'The Lord hath done that which he had devised. He hath fulfilled his word that he had commanded in the days of old?'"Lam 2:17 Said Rabbi Eleazar: "Initiated students have interpreted them thus, the words 'fulfilled his word' (bitza emratho) signify that God hath rent his purple robe of glory and light with which he had arrayed himself from the beginning of creation, and contributed to the beauty and perfection of his sanctuary." Then asked his grandfather again: "Does a king think or devise punishment before his son has acted wickedly?" To this Rabbi Eleazar replied; "A certain king possessed a most costly and precious vase. Fearing the loss of it, he caused it to be continually placed before him. At length his son came to visit him and on a dispute arising between them, the king in a moment of anger seized hold of the vase and dashed it to pieces on the ground. Such is the signification of the words; 'The Lord hath done what he had devised.' Observe, from the day the sanctuary was finished and completed, the Lord regarded it with continuous joy and delight, yet fearing that Israel would act wickedly, he determined it should be destroyed. Whilst Israel kept the good law and lived in obedience to its dictates, purely and uprightly, there was the sanctuary the glory of God on the earth, but when Israel fell with idolatry and forsook his worship it was destroyed. At its destruction then only did the Holy One feel grief at the punishment of the guilty. On all other occasions it is a source of delight to him when the wicked through their misdeeds are swept out of the world, as it is written, 'When the wicked perish there is shouting.' (Prov. XI. 10). If, however, it be objected, we are taught that the Holy One never rejoices at the punishment of the evildoer observe that punishment is twofold in its character. There is the punishment of those who, despite the admonitions and long-suffering of God, continue in their wickedness. The suffering of these causes joy to the Holy One. There is also the punishment of those whose perversity in crime has not attained its climax. Far from being a source of joy to him, their suffering causes the Holy One to sorrow and grieve over them. There are wretches who are afflicted before their wickedness has reached its culmination, as it is written, 'For the iniquity of the Amorites is not yet full' (Gen. XV. 16). If, again, it be asked, wherefore God chastises sometimes those whose iniquity is not full? We answer, evildoers whose bad deeds injure only themselves are punished only when the measure of their iniquity is filled, whilst the unrighteous who attach themselves to Israel with the object of afflicting and injuring it are punished before their evil intentions are realized. It is the chastisement of this class of evildoers that causes grief to the Holy One. Amongst such were the Egyptians that were drowned in the Red Sea, and the enemies of Israel in the time of Jehoshaphat It is written: 'For yet seven days, and I will cause it to rain upon the earth, forty days and forty nights, and every living substance that I have made will I destroy from off the face of the earth'" (Gen. VII. 4). Said Rabbi Jehuda: "Wherefore this limit of forty days and nights? It was because this number is always found in connection with the infliction of punishment, as it is written, 'Forty stripes he may give him and not exceed' (Deuter. XXV. 3). This number is fixed to correspond with the four cardinal quarters of the world, each of which is divided into ten parts or degrees as man was created to correspond with them in a manner, for the commission of crime he must not he beaten with more than forty stripes. For a like reason, this number forty was equally necessary in the punishment of the world." Rabbi Isaac was sitting in presence of Rabbi Simeon, and in course of conversation asked the question: "What is the real meaning of the words, 'And the earth was corrupt before the Alhim.' Though man commit crime how can it affect the earth and make it corrupt?" Rabbi Simeon replied: "Scripture informs us that the earth and all flesh upon it had together become corrupt. There is found another and similar expression or statement, 'And the land is defiled and therefore I do visit the iniquity thereof upon it.' Now, if it be said, though men sinned, how could their crimes cause the earth to be corrupt, so that along with them it is subject to punishment? Observe that the sins of mankind that corrupt it are effaceable by repentance except that of self-defilement; and so scripture states, 'Though thou wash thee with nitre and take thee much soap, yet thine iniquity is marked before me saith the Lord God' (Jer. II. 22); and again, 'For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee' (Ps. V. 5). Only by extraordinary penitence can this heinous sin be expiated, respecting which it is written, 'And Er the elder son of Judah was wicked before the Lord, and the Lord slew him'" (Gen. XXXVIII. 7), which verse has already been commented upon. Again Rabbi Isaac questioned Rabbi Simeon: "Wherefore did God punish the antediluvians by a deluge of water rather than by fire or some other scourge?" Rabbi Simeon replied: "Therein is involved a deep mystery. In indulging in the heinous sin of self pollution man impeded and prevented the union of the waters above with the waters below, or in other words, the male and female principles, and as therefore punished by a watery element; so that in their case the punishment fit the crime. Scripture states, 'All the foundations of the great deep were broken up and the windows of heaven were opened.' (Gen. VII. 4). The fountains of the great deep refer to the waters below, and the windows of heaven to the waters above." Rabbi Hiya and Rabbi Jehuda when traveling, passed near some great and lofty mountains, in the gorges and fissures of which they observed bleached skeletons of the remains of men who had perished in the deluge. They measured two hundred feet as they extended on the rocks. Overcome with astonishment, they said: "Now we comprehend what the masters have told us, why the antediluvians feared not the divine punishment, as it is written. 'Therefore they say unto God, depart from us for we desire not the knowledge of thy ways (Job XXI. 14).' But their haughtiness and pride of strength availed them nothing, for they perished, swept off the face of the earth by the waters of the deluge." "'And Noah begat three sons, Shem, Ham and Japhet'",62a-62b (Gen. VI. 10), said Rabbi Hiya to Rabbi Jehuda, "Come and I will make known unto thee what I have learned as to the occult meaning and sense of these words. The life of Noah was similar to a man entering into a cavern, from which after a certain time, come forth two or three sons, each of them different in character, habit and temperament, one being upright, one unjust, whilst the third is void of any special trait of disposition. The same peculiarity and distinction between individuals obtain alike in the three worlds. Observe when the soul descends from the celestial sphere or plane in heaven it becomes as it were entangled in mountain ravines, and meeting with its lower intellectual self, they take on the animal bodily life, and thus blended form one individual." Said Rabbi Jehuda, "The mind and the lower nature depend the one on the other, but the spirit (the higher or real self) is independent of both of them. They are located or inhere in the physical organization, but not it, which as yet has never been discovered or seen by any individual. When a man leads a pure life, his higher self is present and aids him in his endeavors, and by its purifying and enlightening influence enables him to attain to and enter into the enjoyment of the higher life of peace and bliss unspeakable. If, however he is careless and unwilling to live the higher life, then though he may become intellectual. he can never become pure and one with the Divine. Furthermore, whose lives impurely depraves his nature, and by ignoring the dictates and admonitions of the spirit within him renders himself more and more receptive of and swayed by objects of sense in following the bent of his animal appetites and inclinations." It is written, "And God said unto Noah, 'the end of all flesh is come before me'" (Gen. VI. 12). Said Rabbi Jehuda: "David says, 'make me to know mine end and the measure of my days, what it is, that I may know how frail I am.' From these words addressed unto the Holy One, we learn that there are two ends, one on the right hand, the other on the left, which man must choose to walk in during his life on earth. Of that on the right it is written, 'Go thou thy way until the end be, for thou shalt rest and stand in thy lot at the end of thy days' (Dan. XII. 13). Of that on the left it is said, 'He setteth an end to darkness and searcheth out all perfection, the stones of darkness and the shadow of death. He considereth the depth of all things.' (Job XXVIII. 3.). When by affliction and suffering the stones buried in darkness become manifested and the shadow of death hovers over, then the end of darkness becomes visible, or in other words, the angel of death or the serpent. Thus 'the end of all flesh' has the same meaning as the words 'the end of darkness,' that is, the death angel or the serpent. 'He considereth the depth of all things' refers to the same being who, when62b-63a judgment falls upon the world, constitutes himself the satan or accurser of mankind and strives to disparage and blacken the characters of all creatures. With reference to the end on the right, the Holy One said to Daniel, 'Go thy way till the end come, for thou shalt rest.' Thereupon Daniel turned and said, 'In which world shall my rest be, in this or the world to come?' 'In this world,' replied the Holy One, "where rest is necessary, 'as it is written, 'He who walks in the right way shall rest in his bed' (Is. LVII. 2). Then asked Daniel again of the Holy One, 'Shall I be of the number of those who will rise again at the end of the world?' The Holy One replied 'Thou, shalt rise.' Said Daniel then 'I know that amongst these who shall rise, there will be upright and just men who during their lives on earth walked in the path of truth, and others there will be who have done wickedly, but as yet I know not amongst which I shall rise again.' Said the Holy One, 'In thy lot or state in which thou diest.' Again Daniel spake and said, "Thou sayest unto me, 'Go thou thy way to the end (lekh lecetz). There is an end on the right and an end on the left, which of these meanest thou?'" 'The end on the right,' answered the Holy One. David also said unto the Lord, 'Make me to know my end,' and found no rest until he knew which it would be, and it was said unto him, 'Sit thou on my right hand.'Ps. 110:1 Observe, the Holy One also spake unto Noah, 'The end of all flesh has come before me.' What does the word 'end' here mean? It is that which causes the faces of all creatures to become pale and darkened. Hence we learn that the worldly minded and impious attract to themselves this end or state that causes the hue and complexion of their visages to become dark and gloomy. This unknown something or terror called 'the end' does not seize hold of anyone except by permission from on high. When God spake to Noah, it was present before him, waiting for his word of authority to seize hold of the antediluvians, and then he added, 'I will destroy them with the earth,' at the same time saying unto Noah 'Make thee an ark of gopher wood,' in order to protect himself and ward off the attack of the death angel that he may have no power over him. Observe, we have heard that when death invades a city or enters into the world abroad, a man should not walk in the public streets and thoroughfares if he wishes to avoid the death angel, who then has the power to afflict and destroy anyone whom he meets and encounters. Therefore, was it the Holy One said unto Noah, 'Thou must conceal thyself within the ark and so avoid meeting the destroying angel and thus be secure from his lethal power.' If it be said, there was no such being existing at the time of the deluge whose waters caused the destruction of the human race, observe that no judgment has ever overwhelmed the world but what this malefic angel has been present to inflict it. At the time of the Flood, he was present in the water which was an instrument used by him, and so God warned Noah and counselled him to avoid his presence by building and entering into the ark. But if it be furthermore asked, what advantage could accrue to the patriarch by so doing? How could that prevent the entrance into it of the destroyer? Our reply is, that he has no power over anyone so long as he keeps himself out of his sight. We gather this from what happened to the Egyptians, since God commanded, 'Let none of you go out of the door of his house until the morning.' (Ex. XII. 22). What was the reason of this prohibition? That he might avoid meeting the destroying angel who had the power of inflicting death. Therefore was Noah admonished to include and hide himself in the ark and thus escape destruction." Rabbi Hiya and Rabbi Jose, whilst traveling in Armenia, and passing by some great and lofty mountains, observed in them vast gorges and deep ravines resulting from the action of the waters of the deluge. Said Rabbi Hiya. "These have existed from the time of the flood and, by the will of the Holy One,63a will endure unto the end of the world as tokens or reminders of the great wickedness of the antediluvians, even as it is his will that by their good deeds, the memory of the righteous should abide before him and never be effaced. And even with those who delight not in his service, their evil works are transmitted and become manifested throughout all generations, as it is written, 'Though thou wash thyself with nitre and take thee much soap, yet thine iniquity is marked before me, saith the Lord God '" (Jer. II. 22). Said Rabbi Jose "We read, 'Lift up thy voice, Oh daughter of Gallim, cause it to be heard unto Laish, Oh! poor Anathoth' [paragraph continues] (Is. X. 30). These words already explained apply really to the congregation of Israel. The daughter of Gallim besides designating the daughter of Abraham our father, refers also to Israel who in another part of scripture is termed 'a closed fountain:' The term 'Gallim' also signifies rivers, which all flow towards the garden they fill and irrigate, as it is written, 'Thy plants are an orchard of pomegranates with pleasant fruits' (Cant. IV. 13), cause it to be heard at Laish has the same meaning as 'the lion (laich) perisheth from lack of prey' (Job. IV. 12). Laish denotes the male and laishah the female. Wherefore so, is it because scripture states, 'The lion is strongest amongst beasts and fearless of any it meets' (Prov. XXX. 30) or 'The lion is dead through lack of prey.' The true interpretation is in the word laish, an occult term of that mundane virtue which emanating from on high manifests itself on the earth plane. When the affluents of the celestial virtue cease descending and are no longer transformed into the lower mundane power, 'laish' then takes the name of 'laishah'; that is, it manifests itself as female. The words 'aniah anathoth (oh, poor anathoth) signify the same as those (in Jer. I. 1), namely 'Jeremiah, son of Hilhiah, of the priests who lived in poverty (ba-anathoth), and also those I Kings II. 26'. And unto Abiathiar, the priest, said the king, 'get thee to Anathoth, or, rather, live thou in poverty in thine own fields; the signification of which words is as63a-63b follows: During the life of David Abiathar lived in wealth and opulence, but after David's decease Solomon condemned him to live in poverty on his own laud or property." SAID Rabbi Hiya "Since the day that Adam transgressed the command of God, the world became affiliated with poverty until the advent of Noah, who, through the sacrifice he offered up, caused it to regain its normal fertility. " Said Rabbi Jose, "the earth recovered its fertility, but did not become freed from the infection of the serpent until Israel stood at the foot of Mount Sinai and was united with the Tree of Life. And if they had not broken the law; there would have been no death in the world, Israel having become purified. When they sinned through their idolatry of the calf, the first tables of the law that freed it from the power and influence of the serpent or 'the end of all flesh' were broken. When the Levites rose up to slaughter and kill, the Israelites engaged in idolatrous worship the serpent who is the same as the destroying angel, placed himself at their head, but was unable to inflict any injury on them, as they were protected by certain amulets that made then impervious to his attacks. And only when God said unto Moses, 'Put off thy ornaments from thee' was the serpent able to smite them as it is written, 'And the children of Israel stripped themselves of their ornaments by Mount Horeb' (Ex. XXXIII. 5). Why is the word here used vaithnatzelon (they were despoiled) and not vainatzelon (stripped off).63b It is in order to show that the Israelites deprived and despoiled of the protecting ornaments (amulets or pentacles) they had affixed on themselves at Mount Sinai when receiving the law, fell under the influence of the serpent who had now the power to afflict them." Said Rabbi Hiya: "Why, if Noah was just and upright, did not death disappear out of the world? It was because it was not altogether purified and freed from the infection of the serpent.63b Moreover, the antediluvians had lost all faith and belief in the existence of the Holy One and were really atheists and given up to the worship and service of the evil one, who after the deluge caused men to sin in a similar manner to those who lived before it, for the holy law that constitutes the Tree of Life was not revealed on earth by the Holy One until Israel stood at the foot of Mount Sinai. Noah was, therefore, unable to suppress death in the world, but rather, after his exit from the ark contributed to its continuance and perpetuity therein, as it is written, 'and he drank of the wine and was drunken; and he lay naked in his tent'" (Gan. IX. 21). CHAPTER 45. Kabbalistic Explanation of the Feast of Tabernacles and The Loulab. As Rabbi Hiya and Rabbi Jose travelled onwards, they beheld a stranger approaching them whom they judged by his appearance, to be an Israelite. After saluting him they asked "Who art thou.?" "I am," he replied, "a resident of the village of Ramin and as the feast of Tabernacles is coming on I have been specially deputed to prepare the Loulab and am therefore on may way to cut down palm branches and prepare them according to ancient and legal custom. After walking a little together, the stranger turning to them said, "Do you know why the Loulab must consist of four different objects in order to secure the blessing of rain upon the earth?" "With Students of the Secret Doctrine," they answered, "it has often been a subject of much discussion, but if you know anything that will further enlighten us, we pray you to impart it unto us." Then spoke again the stranger and said, "The village in which I live, though small and in an obscure locality, is distinguished by the residence of students of the Secret Doctrine and also of a master, Rabbi Isaac, son of Jose of Melrozaba, who daily gives discourses and lessons on occult subjects from which we always gather knowledge new and most interesting. Once when conversing with him, he stated that during the Feast of Tabernacles the Israelites are exalted and pre-eminent above all other people and nations of the world and therefore we carry the Loulab in hand as a trophy of victory over them, inasmuch as only from Israel, do the great chiefs of idolatrous nations receive and participate in the blessings that descend from heaven. These chiefs or governing angels are called in scripture "hamayim hazzedonim" (the proud waters) as it is written 'Then had the proud waters gone over our soul. Blessed be the Lord who hath not given us as a prey to their teeth.' (Ps. CXXI V. 5.) The four components of the Loulab (the palm, willow, myrtle and citron)63b-64a correspond to the four letters of the sacred name I H V H by which Israel is exalted above all other nations and to whom is owing the descent of water to serve as libations upon the altar of sacrifice. From the beginning of the Feast of Tabernacles to Cippur or day of expiation, the holy One sits and judges the world, during which period, the Serpent no longer appears before Him as man's accuser, being attracted to the goat that is offered to him and therefore heedless of anything of a sacred character. So is it with him when a goat is offered to him at the time of new moon. For this reason, the children of Israel pray then the Holy One to grant them remission and forgiveness of their sins." CHAPTER 46. THE OCCULTISM OF SACRIFICES There is yet another subject the knowledge of which is only imparted to those who are conversant with the teachings and wisdom of the Secret Doctrine. From all others I am prohibited and forbidden to discourse thereon. "What may that be?" asked Rabbi Jose. "I cannot," said the stranger, divulge it unless I am assured of your fitness to receive it." Travelling on together in silence, he turned to them and said: "When the moon approaches the sun, the Holy One by his power revives the North and attracts it to himself to himself in love; whilst the South revives itself. When the influences of these two combine and blend together; then occurs the conjunction of the two luminaries. When the sun rises in the east it attracts the influences of these two cardinal quarters and reflects them upon the moon at full. The approximation and conjunction of the sun and moon are analogous to that of the male and female. The law of attraction prevails throughout the universe, in the world above as in the world below and is expressed in the aphorism--"as above so below." As the right side of the sephirotic tree stands for love, the attractive principle, so does the left stand for rigour or the principle of repulsion personified by the serpent from whom emanate all impurity and corruption and death. It draws and attracts all who are receptive of its evil influence. Now when the
North is not revived by the Holy One, the moon becomes drawn to the left
side and in order to prevent this, Israel is obliged to sacrifice a goat
in which the serpent delighted, lets go his hold of that luminary that
then begins to shine and daily increase in light and splendour. Thus on
the day of atonement when the serpent or Evil One is engaged with the
goat offered unto it, the moon freed from its evil influence undertakes
to defend and protect Israel as a mother watches over the safety and
welfare of her child. Then it is that the Holy One grants his blessings
with remission and pardon of sins. During the Feast of Tabernacles the
influence of the right side of the Sephirotic tree so attracts the moon
that she attains its fulness and heavenly blessings are showered upon
the tutelary guardians of pagan nations on earth in order to preclude
them from imagining they have any right to share in those that are
reserved and allotted to Israel. During its rise and fall the visible
disk of the moon symbolises those blessings that are bestowed upon
Israel, but the obscured part, those of idolatrous nations. When the
moon however is at the full, Israel receives and profits from the full
tide of blessings from heaven and therefore it is written "On the eighth
day64a-64b thereon, he further added to their pleasure by granting the requests they made unto him and so the banquet passed off pleasantly and without any exhibition of ill-feeling or discontent. In a similar manner the Holy One acts with Israel and therefore scripture saith, "on the eighth day shall be your abzereth (coming together) that is, for the reception of blessings to be participated in only by yourselves." Amongst the requisites used during the Feast of Tabernacles, were the palm and the citron. During every day of the feast, Jews with a citron in their left hand and in their right a bundle of branches viz.: one of the palm tree and two of the willow and myrtle, pass around the altar exclaiming seven times,64b in memory of the conquest of Jericho and hence called the Great Hosanna. In preparing the Loulab, the stem of the branches was covered over with palm leaves. If it was dry or withered, crooked or split in the least, it was considered worthless. It must be fresh and green, smooth and without burr or blemish. It was encircled with sprigs of willow and myrtle each of which must have three leaves otherwise the Loulab was Posoul. Then said Rabbi Hiya and Rabbi Jose to the stranger, "This; has indeed been a most pleasant and interesting journey; blessed are they who delight to study the Secret Doctrine." Then embracing him, Rabbi Jose exclaimed, "Surely thou art of the number of those referred to in Scripture "And all thy children shall be taught of the Lord and great shall be the abundance of their peace" (Ps. LIV. 14). Proceeding on their way, they at last sat down and rested themselves. CHAPTER 47. "A VEXATA QUESTIO IN BIBLICAL PHILOLOGY." The stranger began speaking again. "Know you," said he, "why the sacred name I. H. V. H. is found mentioned in the verse, "Then Jehovah rained upon Sodom and Gomorrah brimstone and fire from heaven" (Gen. XIX. 24) instead of the divine name Alhim which is exclusively used in connection with the account of the deluge? Listen to the explanation handed down by tradition through the masters of the Secret Doctrine. Wherever the name Jehovah is found in Scripture it designates the Holy One sitting and presiding over the members of his executive tribunal of justice. But when Alhim is used, it refers to his tribunal only. At the destruction of these two cities involving but a small part of the world, Jehovah acted along with his judicial executive whilst at the deluge when the whole world perished only the members of it were concerned in carrying out the divine decrees. If it is objected, that the whole world of human beings was not destroyed, inasmuch as Noah and his family were preserved from perishing, what differentiates the punishment of the deluge from that inflicted upon Sodom and Gomorrah. Our reply is, that Noah by his entry and inclusion in the ark became sequestered from mankind as a whole which was destroyed by the operation of the Alhim, whilst the overthrow of the cities of the plain was accomplished openly by Jehovah in concert with His celestial tribunal. The mystery of this difference is referred to in the words "the Lord was seated at the time of the flood" (Ps. XXIX. 10). What does the word yeshab (was seated) really mean? but that He was alone and by himself at the time the deluge occurred; which interpretation unless corroborated by other texts in scripture, we would not have dared to apply to the Divine Being and therefore conclude that the Holy One was not conjoined with the members of his justiciary tribunal, the Alhim in the destruction of the world by the deluge. That this view is correct is further proved by the use of the word yasheb in Lev. XIII, 46. "He shall dwell alone (yasheb) without the camp shall be his habitation." Thus it was that Noah hidden in the ark, escaped the general destruction and after divine justice had been appeased, we read that then the Alhim remembered or thought of Noah (Gen. VIII. 1). From these remarks we infer that the Holy One punishes sometimes openly and sometimes in secret, openly when acting with and through the Alhim whose jurisdiction extends over and throughout the world--secretly when sitting in that celestial sphere whence descends all the blessings of heaven. Knowing this we can understand why the precious goods a man hides are sources of blessings, whilst those that are visible and perceived by all excite envy and covetousness through the influence of the demon known as Ra-ain (evil eye)." 1 As the stranger ceased speaking Rabbi Jose was delighted and exclaimed, "blessed are we students of Rabbi Simeon through whose teachings and instruction we have been able to understand and comprehend what has just been imparted to us. Truly this stranger has been divinely directed and sent to64b instruct us in the Secret Doctrine concerning truths and teachings the most ennobling and sublime." On reaching the dwelling of Rabbi Simeon they related to him all that the stranger has said unto them whereon after listening to them he replied, "well and truly hath the stranger spoken." Footnotes 271:1 This opinion is frequently expressed in the Talmud: see Tract Baba Bathra fol. 6. CHAPTER 48. "KABBALISTIC EXPLANATION OF THE GOAT AZAZEL." Rabbi Eleazar whilst sitting in presence of his father Rabbi Simeon, spake and said, "the demon called 'the end of all flesh' doth it take pleasure and receive any advantage from the sacrifices of Israel or not?" Whereupon Rabbi Simeon replied "Yea truly, both heaven above and earth below are benefited. Observe that priests (cohanim) Levites and Israel are collectively termed Adam when imbued with the same holy will and desire to, offer up a sacrifice either of a sheep, an ox or any other animal. Before so doing,64b-65a however, they must make confession and expiate their sins of word, though and deed, for then only are sacrifices of any avail and become charged with the sins confessed as was the case with the Azazel or scapegoat driven forth into the wilderness bearing the sins of the congregation of Israel, as it is written--'and Aaron shall lay both his hands upon the head of the goat and confess over it all the iniquities of the children of Israel and all their transgressions, putting them upon the head of the goat and shall send him away by the hand of a fit man into the wilderness.'" (Lev. XVI. 21). It is the same with other sacrifices. When placed upon the altar they become charged with the good deeds and thoughts, as also of the sins and evil thoughts of the sacrificer, each of them ascending to its own appropriate place on high and distinguished as emanations from a man's higher self and denominated Adam or from his animal or lower nature and called "behemoth" (beastly). This distinction is referred to in scripture, "Thou savest both man (adam) and beast." (Ps. XXXVI. 6). Offerings of unleavened cakes and all other comestibles, are for attracting the Holy Spirit and inducing it to operate through the service of the priest, the chanting of Levites and the prayers of the worshippers. In the oil and wheat of such offerings, none of the expeditive angels of retribution can participate so that they are unable to acid to the severity of their afflicting judgments, being attracted for the time being by the offerings of animals. This is why sacrifices of both kinds take place at one and the same time, in accordance with the injunctions of the Secret [paragraph continues] Doctrine that gratitude and thankfulness the true elements of65a every oblation and sacrifice may ascend on high pure and sincere before the Almighty and thus obtain responsive blessings. CHAPTER 49. "RABBI SIMEON'S REFLECTIONS ON THE SUPREME AND ITS UNION WITH HUMAN SOULS." Said Rabbi Simeon, during prayer, I raise my hands on high as a token and expression of the gratitude of my will nature that goeth up to the almighty supreme Being whose essence is Will infinite and beyond all human comprehension. He is the great Beginning, the mystery of all mysteries. All created things in the universe are but emanations from Him who is the height of height that neither man nor angel can approach unto, nor hath ever seen or can see its origin and source. In vain the mind of man attempts to fly towards the omnipotent Will Being of which it is a fraction infinitesimal and infinitely small. Vain are all efforts to grasp and comprehend Thought Supreme and eternal, as we sink confounded, overwhelmed with feelings of awe ineffable. Yet though the height Divine remains eternally invisible to human vision, it manifests its presence and operates within the minutes and hours chiefly within the soul of man with whose natural light it blends whenever its aspirations and thoughts tend towards and are centered on the great source of all being and creation, the primal light that enlighteneth every man that cometh into the world. Between the enlightened human soul and the great Beginning are nine palaces or grades of evolutionary development two Kabbalah are designated Sephiroth whose culmination is Kether or The Crown. These grades, palaces or sephiroth call them as we may, are not entities but modes or stages of ascent towards union with the Divine Will and their respective lights are but the luminous reflection of the Divine Thought. Though nine in number, they are really one in this sense, they are derivations of the great Thought without which they could not exist and can never be but imperfect and obscure representations of the Divine Entity that must remain always unknown in its sublimity and transcendency beyond all human comprehension. Through these palaces the enlightened soul enters by continuous aspirations and thus they become the intermediaries to it between the known and unknown, between the comprehensible and the incomprehensible. Within them are hidden all the great spiritual mysteries and realities that to humanity as at present must remain objects of faith rather than of reason65a and intellectual perception. Only by the enlightened soul can they become cognised in its gradual ascension through them on its way to the great and transcendent Being termed The Eternal, The Everlasting One. But this cannot be effected only as it becomes receptive of and imbued with the light and splendor of the Sephiroth Binah (Doctrine Intelligence) by which it is brought into union with the Divine and enters into the enjoyment of the Beatific Vision. From these observations we are better able to understand and penetrate into the meaning and mysteries of sacrifices in general which as mere rites and ceremonies have no intrinsic efficacy. Only when they are the expression of the soul, gradually becoming purified and enlightened by and through its higher self are they a means of spiritual ascension in the divine life which is the true light of mankind assimilating and bringing it into closer relationship with the divine, Eternal I Am in whose presence there is fulness of joy and at whose right hand there are pleasures forevermore. p. 275 65a THIS union and harmony between the finite and the infinite, God and man is the highest and deepest of mysteries, the mystery of all ages since the creation of the world. Happy are they in this world and the world to come who have attained unto a knowledge of it. Observe furthermore that the destroying angel known as "the end of all flesh" derives benefit and pleasure from acts of charity in this sense, that as such acts and deeds of charity and gratitude are a source of joy to the angels on high, so the material part of sacrifices symbolising the element of the impurity and imperfection of human nature becomes a source of strength and enjoyment to the inferior orders of spirits and this being the case, the Holy Spirit Israel's Watcher that neither slumbers nor sleeps, provides against their troubling her children and preventing their good deeds from becoming perfect and freed from impure thoughts. At the rising of the moon in the early part of each month a goat is offered up as a supplementary sacrifice which the demon delighting in, cease for the time being from troubling Israel who is thus able to make its offerings in peace that bring them into closer relationship with their Lord and King. As a he-goat is what demons delight in, so is Israel the delight and choice of the Holy One as stated in scripture "for the Lord hath chosen Jacob unto himself and Israel for his peculiar treasure" (Ps. CXXXV. 4). Still further, "the end of all flesh" joys only in what is carnal and when he acquires power and influence over any one, it is over his animal or lower nature and not over his higher self. This is spiritual and celestial in origin, that is earthly in its production. So is it with the two elements or parts in a sacrifice; like goeth to like, the material part remaineth below, take spiritual part ascendeth on high. When any one lives the higher and diviner life, there is a continual sacrifice, that in a measure atones for the sins of humanity in general, whereas the life of an iniquitous man is of no benefit or advantage whatever65a-65b to the world or it is blemished with sin and wrong doing and therefore it is written, "Whatsoever hath a blemish ye shall not offer, for it will not be acceptable" (Lev. XXII. 20)Lev. 22:25. From what has been said we can understand and gather the true meaning of sacrifice and how the lives of good men subserve to the benefit and salvation of humanity.
|