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THE SEPHER HA-ZOHAR OR THE BOOK OF LIGHT |
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CHAPTER 81. INTERLOCUTORY EXPLANATIONS "Get thee out of thy country." (Gen. XII. 1.) "In the preceding chapter it is stated that Haran died in the lifetime of his father Terah, by which words is indicated that up to that time no man had ever died before the decease of his parent. When Abraham was cast into a fiery furnace in Chaldea, Haran was present at the time. As the men of Chaldea beheld the deliverance of Abraham by the Holy One, they seized hold of Haran and in their rage cast him into it, in presence of Terah, his father. As it becomes the general opinion that the Divine Being alone had saved Abraham, many went unto him and said: "We see thou art a believer in the Holy One, the ruler of the world, instruct our children in the way.' Therefore it was said, 'The princes of the people become joined with the God of Abraham.' (Ps. XLVII. 9.) "Observe the words, 'And Terah took Abraham, his son, and Lot the son of Haran, his son's son, and Sara, his daughter-in-law, his son Abraham's wife, and they went forth with them from Ur of the Chaldees.' Terah being the leader, it is therefore written, 'They went with them and not with him.' The fact is that both Terah and Lot went forth with Abraham and Sara, who were the chief parties that the Holy One wished to save and deliver out of the power of the wicked Chaldeans. As soon as Terah beheld the wonderful deliverance of Abraham out of the fiery furnace, he adopted his faith and became a believer in the one true God, and therefore in saying, 'They went forth with them,' scripture intends to convey that both Terah and Lot became converts to the faith and religion of Abraham and Sara. So, after going forth from Chaldea, it is added, 'to go into the land of Canaan'; that is to say, that as soon as they had fixed their minds to go to Canaan, it was as though they were really there. From this we may infer that from the moment anyone decides to live the life divine, he is aided and assisted by the powers on high. That this is so, may be gathered from the fact that it is only after scripture tells us that Abraham and his brethren decided to leave their native country, we learn that the Lord said unto him, 'Get thee out of thy country.' Observe nothing is ever effected above unless there first be an impulse or effort from below. The reason of this may be illustrated by the different colored parts of the flame of a candle blending together, as has been already described. It is essential that the dark or lower part project itself upward ere the white flame can appear above it. This is why it is written, 'Keep thou not silent; hold thou not thy peace.' (Ps. LXXXIII. 2.) A prayer unto Alhim not to keep back or strain the white ray of heavenly light from descending upon the earth beneath; and furthermore it is written, 'I have set watchmen upon thy walls, oh Jerusalem, which, shall never hold their peace, neither day nor night; ye that make mention of the Lord keep not silence and give him no rest until he establish and till he make Jerusalem a praise in the earth.' (Is. LXII. 6-7.) From these words we learn that heavenly gifts and blessings descend only when by acts and deeds we qualify ourselves for their reception. Observe that it is distinctly stated, Terah and all his family quitted Ur of the Chaldees, and that then the divine command was given to Abraham, 'get thee out of thy country,' when he had already done so and was on his77b way to the land of Canaan. How is this invasion of the real facts to be explained?" Said Rabbi Eleazar: "By the order, 'Get thee out of thy country.' God intimated that it was better for Abraham and to his interest that he should do so, as his future safety depended upon his immediate departure from amongst his enemies." CHAPTER 82. "ABRAHAM'S FIRST STUDIES IN OCCULTISM." "The esoteric meaning of the words, 'Get thee out of thy country,'78a is this: the Holy One endowed Abraham with the spirit of wisdom by which he attained to a knowledge of the names and powers of the spiritual chiefs and rulers over the different nations of the world. When, however, he began to study in order to find the locality of the center of the earth, he soon recognized he was not in possession of the knowledge that would enable him to discover the name of the chief that ruled over it. On further pursuing his studies and investigations, he concluded that Palestine was the real center, and, that being so, its chief must be superior to all other celestial powers and potentates. Anxious, therefore, to continue his studies, he at once determined to migrate thither; and therefore it is stated, 'They went forth with them from Ur of the Chaldees to go into the land of Canaan.' On arriving in Haran, he set about investigating wherefore Palestine was superior to all other parts of the world, but failed to arrive at any certain and definite conclusion. Entering on a more profound study, by means of mathematical calculations and combinations of the geometrical symbols and signatures of the spiritual rulers of the various nations in the world, and also by his science of the courses and influences of the stars and planetary bodies, Abraham at last acquired an extensive knowledge of their grandeur and mystic powers, as also of the hierarchies ruling in the universe. All his knowledge and science, however, was unable to enlighten and instruct him as to the nature and essence of the Supreme Being to whom all creatures owe their existence and upon whose care and providence they depend for their food and sustenance. When the Holy One observed his great yearning and pursuit after divine knowledge, he appeared unto him and said unto him, 'lekh lekha, (get thee out of thy country), or, in order words, study to know thyself and look within thyself and cease investigation on the moral influences pervading other lands;--'from thy kindred,' cease from thy astrological studies on rules for predicting the future by the positions of planets in the different constellations of the zodiac and determining the influence resulting from their conjunctions with one another, over the birth and life of human beings. 'From thy father's778a house,'--change the manner of living under which thou hast been brought up at home,--renouncing astrological science and henceforth placing no faith in it. Observe it was after departing from Ur of the Chaldees and whilst Abraham was dwelling in Haran that the divine command was given him to 'get thee out of thy country,' and therefore the exposition just given of these words is the only feasible explanation that can be given for their position in the text of holy scripture. It is further added, 'and go to a land I will show thee.' By the word 'arekha' (I will shew thee) is implied that Abraham was to cease all his transcendental studies and investigations on the divine nature and essence, which, being beyond the limits of all human intelligence must of necessity remain unrecognizable and an insoluble mystery. 'And I will make of thee a great nation and will bless thee and will make thy nation great and thou shalt be a blessing.' There is here a correspondence between these four blessings and the four commands given to Abraham that may be grouped together, thus: 1. 'Lekh lekha,' (I will make of thee a great nation.) 2. 'Get thee out and I will bless thee.' 3. 'From out of thy country,'--'and make thy name great.' 4. 'And from thy father's house'--'and thou shalt he a blessing.'" Said Rabbi Simeon: "These four promises correspond to the four feet or pedestals of the heavenly throne and as the blessings signified by them were to be enjoyed by Abraham, it was indicated to him that all nations should draw their spiritual nourishment and sustenance through him. Therefore it is written, 'I will bless them that bless thee and curse him that curseth thee, and in thee shall all nations of the earth be blessed'." Rabbi Eleazar was one day sitting before Rabbi Simeon, his father, along with Rabbi Jehuda, Rabbi Isaac and Rabbi Hezekiah. "Wherefore," asked Rabbi Eleazar, "is it written, 'And God said to Abraham, 'Get thee out of thy country' instead of 'get ye out?' in the plural, since all the members of his78a-78b family went out with him at the same time? Though Terah was an idolator, God could have given him a like command in case he repented of his idol worship, as we know the Holy One accepts such and regards them with favor. That Terah had renounced his early faith is shown clearly from his going forth with Abraham from Ur of the Chaldees, when as yet the Lord had not commanded the Patriarch to do so. Why was, therefore, the order given only to Abraham?" Said Rabbi Simeon in reply: "If you imagine that it was through renunciation of his former faith Terah left the land of his birth, you are mistaken. It was to escape from his fellow-countrymen who sought to kill him. When they observed the miraculous deliverance of Abraham out of the fiery furnace, they said to Terah, 'Thou has deceived us by thy worship of images.' On hearing this, Terah departed to Haran, where he lived and died. This is, therefore, why the order was given only to Abraham, and so he departed, as it is written, 'According as the Lord had spoken unto him, and Lot went with him,' no reference being made to Terah because he was already deceased. Furthermore, it is written, 'And from the wicked their light is withdrawn and the high arm shall be broken.' (Job XXXVIII. 15.) These words refer to Nimrod, founder of Babel and the men of his generation, from whom Abraham, who was their light, was withdrawn; and so it is not said 'the light,' but 'their light' which was with them was withdrawn and withholder. 'The high arm' signifies Nimrod himself, who held all his fellows and contemporaries under his tyrannical rule. The command of 'Get thee out of thy country' may, therefore, be paraphrased thus, 'Get thee away hence for thine own future safety, that thou and thy family and kinsmen and companions may enjoy the light divine.' Furthermore, it is said, 'That now they see not the bright light which is in the clouds, but the wind passeth and they are dispersed.' (Job XXXVII. 21.) What the esoteric meaning of these words is, may be illustrated from the great event in Abraham's life, namely, his departure from out of his native land in which as long as he continued to live, but he was unable to attain to the light of the divine or higher life, that from amongst his countrymen had been withdrawn and continued so, until the wind passed and dissipated the clouds that concealed and hid it, and resulted in Terah and his family eventually renouncing idolatry and becoming monotheists. That this was what occurred may be gathered from the form of expression, 'the souls they had gotten in Haran'; that is, who had changed their former78b-79a faith, as also from the words of scripture, referring implicitly to Terah, 'And thou shalt go to thy fathers in peace; thou shalt be buried in a good happy old age'." (Gen. XV. 18.)Gen. 15:15 Said Rabbi Eleazar: "We read, 'So Abraham departed as the Lord had spoken unto him.' (Gen. XII. 4.) Observe it is not said 'he went forth (ayatza),' but 'he departed (vayelekh); for he had previous to this forsaken his country and was then dwelling in Haran. It is stated, 'And Lot went with him,' that he might follow Abraham as a guide, but as the future proved, to little or no effect. Happy are they who study assiduously the commandments of the Holy One, that they may walk in his ways and fear him and the day of judgment, when each one will have to give in his account of the deeds and acts of his life, as it is written, 'By what a man writes, shall his deeds be known to all.' (Job XXXVII. 7.) The esoteric meaning of which words is, that at the moment of death, when the soul is about to leave the body, things previously unseen and uncognized become visible. Ere the separation of the soul from the body takes place, three celestial messengers appear who take account of the number of years each one has lived, and of all the deeds he has committed in earth life. After its correctness is acknowledged, it is signed and sealed by his own hand and so, as scripture states, 'By what is written and admitted, he shall be judged in the world to come for his misdeeds, whether committed in youth or old age, whether recent or in days gone by, all will be made known when the account is handed in.' Observe how callous and hardened, wrongdoers become in their nature and character as they pass through earth-life and continue so to the end of it. Wherefore truly blessed is he who has learned to conform his ways according to the good law and lived in obedience to its dictates and admonitions. How perverse in their ways! how self-conceited and self-opinionated are evil doers; how unmindful and regardless are they of the exemplary lives of good and noble men who spare not themselves to raise and elevate them on to the plane of a higher life and never cease their efforts, notwithstanding the many rebuffs and checks they have to endure, for well they know and realize that upon themselves lies the burdensome task to save and rescue humanity from destruction and ruin. If the wicked therefore perish, it is through their own acts and deeds. They reap what they sow, as did Gehazi, the servant of Elisha, and also Lot, who, whilst associated with Abraham, refrained from mingling with evil-doers. As soon, however, as he dissociated himself from the patriarch and went on his own way, scripture states, 'And Lot chose him all the plain of Jordan' and after visiting and dwelling in various cities, took up his residence amongst the inhabitants of Sodom, of whom it is related, 'the men of Sodom were wicked, and sinners before the Lord exceedingly.' (Gen. XIII. 13.). Said Rabbi Abba, when Rabbi Eleazar had ceased speaking: "The explanation of the difficulty attending the call of Abraham to leave his native country is quite satisfactory and I agree wholly with the remarks you have made thereon, but how do you explain the words at the end of the verse, 'And Abraham was seventy and four years oldGen. 12:4 reads 'Seventy and five years old' when he departed out of Haran.' Did the divine call come to Abraham whilst sojourning there or whilst living in Ur of the Chaldees?" Said Rabbi
Eleazar in reply: "The words of scripture you have just quoted refer to
Abraham's departure from Haran and not from his native land, which took
place many years previous to his receiving the divine command. And
Abraham took Sara his wife.' Why is the word 'took' (va yecakh), here
used instead of 'led (mashakh)?' Because it is intended to convey that
it was by persuasion and not by compulsion, he induced Sara to go with
him; for under any circumstance it ill becomes a man to force his wife
to emigrate to a foreign land without her free consent. As in the case
of Moses, who 'took' AaronNum.
20:25 [paragraph continues] Lot, his brother's son'; that is, seeing the dangers threatening them from the perverse manner of the people among whom they were living, he persuaded them so that they willingly consented to go along with him into the land of Canaan. If it be asked what led Abraham to take Lot along with him? It was because by divine prevision he foresaw that through Lot's descendants King David would be born into the world. It is further related, 'And all the souls that they (Abraham and Sara) had gotten in Haran,' meaning all those whom they had influenced to renounce idolatry and become worshippers of the one and only true God." Said Rabbi Abba: "If what you say is true, there must then have been a great number of adherents and believers who followed and accompanied Abraham and Sara. Was this the case?" Said Rabbi Eleazar: "Certainly it was, and all those who went forth with them were called 'the people of the God of Abraham.' It was owing to the great number of them that he was able to pass through the land as stated without any feeling of fear or dread." Said Rabbi Abba: "If scripture had said 'And the souls they had made (asou) in Haran,'79a-79b your remarks would be quite correct, but the actual words are 'with the souls (ve-eth hanephesh).' I think the meaning intended is, that Abraham acquired and was credited with the merits of those whom he had induced to change their faith when in Haran, for whoever leads erring ones into the path of truth, to him is attributed, and rightly so, the merits of all those whom he has succeeded in converting from the error of their ways; and this was the case with Abraham." CHAPTER 83. ABRAHAM'S INITIATION INTO THE LESSER MYSTERIES SAID Rabbi Simeon: Wherefore on first revealing himself79b to Abraham did the Holy One say unto him, 'Lekh lekha, (Get thee out) when as yet he had not spoken a word to him? It was that by the numerical value of the letters of these words he might indicate that when he was a hundred years old 1 , a son should be born unto him. Observe: everything the Holy One does on earth, is wrought by a mysterious wisdom and beyond all human comprehension. Abraham at the time of his call was far from being perfect in his relationship to the Holy One, and knowledge of divine science; and, in these words first spoken unto him, allusion is made to the true path and manner of spiritual ascension by which the soul of man is able to become harmonized and assimilated with the Divine Being, and this Abraham could not attain unto previous to his entry into the land of Canaan. King David experienced the same difficulty ere he could become qualified to rule. In connection with him it is written, 'And it came to pass after this, that David enquired of the Lord, saying, 'Shall I go up to any of the cities of Judah?' And the Lord said unto him, 'Go up,'2 Sam. 2:1 and David said 'Whither shall I go up?' And He said, 'unto Hebron.' As soon as Saul was dead, the kingdom became David's by right, why, therefore, was he not at once invested with sovereignty over Israel? By understanding the occult signification of the words of scripture just quoted, the reason why may be discerned. David could not merit and qualify himself for the assumption of royalty and pre-eminence until he had attained to the same degree of spiritual life and esoteric science as that of the patriarch Abraham, who lay buried in Hebron. Only by the merit of perfection (telera in the mysteries) could he become invested with kingly authority. To attain unto this, he was obliged to live and abide seven years in Hebron in order to qualify himself for the sovereignty over Israel, similar to Abraham, who was unable to come into direct covenant with the Holy One until he had entered into the land of Canaan. 79b "Note now what is written, 'And Abraham passedGen 12:6 through the land (va-yaaabor)' rather than he marched or journeyed, indicating the mystery of the Holy Name, the Shemhamphorash of seventy-two letters, the almost infinite combinations of which form the signatures impressed upon every living created being and thing. It is also the synthesis of all other divine names. The same word (yaabor) is used when it is stated, 'And the Lord passed before him (Moses) and proclaimed, 'The Lord, the Lord God be merciful and zealous, long suffering and abundant in goodness and truth.' (Ex. XXXIV. 6), in which verse is contained the Divine Name implicitly and the seventy-two letters of which it is composed. In the book of Rabbi Yessa, the Aged, it is stated that the word (va yaabor) in the verse, 'And Abraham passed through the land' is also in the words, 'And I will make all my goodness pass (aaber) before thee' (Ex. XXXIII. 19), and is intended to convey that the holiness of Palestine proceeds and originates from on high. Concerning Abraham's journey to Canaan it is further added, 'unto the place of Sichem,Sichem = Shechem unto the plain of Moreh;' that is, from the impure to the pure part of the Holy Land. 'And the Canaanite was yet in the land.' These words confirm what has already been stated, and refer to the evil spirit which after being cursed, brought maledictions into the world, as it is written, 'Cursed be Canaan,Gen 9:25 a servant of servants shall he be unto his brethren.' 'Cursed art thou above all cattle and above every beast of the field.' It was whilst the world was under the rule of the wicked one and had become depraved, that Abraham beginning to live the higher life, God, as we read, appeared unto him as He had never before revealed himself to any human being, as the one supreme power and sovereign of the world. On learning this great truth, until then unknown, Abraham, as scripture states, 'builded an altar unto the Lord who appeared unto him,' for the first time causing him to feel assured that the one true God and Lord of the universe had manifested and made known his existence unto him. 'And he removed79b-80a from thence unto a mountain (ha-harah)' or the mountain of the 'He,' where were found all kinds of plants, or in more explicit terms, where existed a community or sodality composed of various classes and grades of neophytes (sometimes called plants or little ones). 'And he pitched his tent (oholoh),' having Bethel on the west and Hai on the east. The word 'oholoh (tent)' is here spelled with a superfluous H, by which is meant Kaballistically that entering on a course of initiation into the mysteries of the higher life, he pitched his tent on the sacred mount of the 'He' and lived there in accordance with the occult teachings imparted unto him. As soon as he knew that the Holy One was ruler of the world, he built an altar. In fact, he built two, the first when the Lord revealed himself unto him, the other when he had attained the science of the 'Hidden Wisdom' and having passed through the various grades, became a full initiate. This we gather from the esoteric meaning of the words, 'And Abraham journeyed, going on still towards the south,' until he reached adeptship, symbolically described as the Holy Land, after taking the solemn oath and obligation of silence and obedience. After this, scripture states, 'there was a famine in the land'; that is, 'through laxity of life and non-observance of the good law, a decline in moral and spiritual life occurred to such an extent that it is further stated, 'for the famine was grievous in the land.' Footnotes 343:1 the numerical value of לך לך = 50 + 50 = 100.--JBH CHAPTER 84. "ABRAHAM'S DESCENT INTO EGYPT FOR INITIATION INTO THE HIGHER MYSTERIES." "On observing this general depravation of manners and modes of living, it is written, 'And Abraham went down into Egypt to sojourn there.' Here the question may arise, what was the reason and object of his going down into Egypt? It was because at that time Egypt was a great center of learning, of Theosophy and the science of the Divine Mysteries, and therefore referred to in scripture as 'the garden of the Lord like the land of Egypt.' In it, as in the garden of Eden, of which it is stated, 81b 'From the right of it went forth a river called Pison that encompassed the whole land of Havilah, where there is gold,'Gen. 2:11 flowed a great mystical river of divine knowledge, very precious and unobtainable elsewhere. Abraham having entered into the garden of Eden and become an adept in the secret doctrine, desirous of passing through all its grades on two the higher mysteries in order to become 'teloios' or perfect, went down into Egypt where there was gold, or the Hidden Wisdom." Said Rabbi Eleazar: "It is written, 'And it came to pass that when he was come near to enter into Egypt.' Why is the word 'higrib (come near)' found here instead of 'carab' the Hiphil and not the Kal form of expression. The explanation is, that as the same word 'hicrib' is used when the Israelites were before the Red Sea, it is said, 'And Pharaoh drew near' (Ex. XIV. 10), and so were excited to fuller dependence on God for deliverance, so was it with Abraham on his nearing Egypt, where he was soon to come into contact and intercourse with men whose bad actions arising from their ignorance of the worship of the true God; it made him feel a greater need of the divine life and power to preserve him from the evils of idolatry then prevailing there." SAID Rabbi Jehuda: "Observe that as Abraham went down into Egypt without the divine permission, he caused his descendants to suffer four hundred years of bondage. He should first have obtained this and all would have gone well. From the first night of his entrance into Egypt, he had to suffer on account of SaraSara = Sarah, his wife, as it is stated, 'And he said unto Sarah his wife, behold now I know that thou art a fair woman to look upon.' Did he not before know this; that she was such, and if so, why did he use the word 'now.' It was because up to then the conjugal life of Abraham had been so pure and chaste that he had not gazed upon and beheld her face to face. It was only on approaching Egypt, Sara raised her veil, when her beauty became manifested to Abraham. Another explanation is, that during the fatigue and wearisomeness of a long journey the human body becomes shrunken and enfeebled, but with Sara it was not so, for she had retained her beauty of feature and form without the slightest change or diminution. Observing this, Abraham used the word quoted. A third and most likely reason is what has been traditionally stated, that Abraham then beheld the Shekina or divine glory and presence about her that so affected him with a feeling of joy and delight that he exclaimed, 'I see that thou art fair to look upon.' Knowing also the manners and customs then prevailing in Egypt, he considered how to avoid the taking of Sara from him and therefore said unto her, 'Say I pray thee that thou art my sister.' This word sister (achath) has a two-fold meaning, one literal, the other allegorical or mystical, as in the verse, say unto Wisdom, thou art my sister.' (Prov. VII. 4.) By Wisdom is here meant the Schekina, who is also called sometimes a sister. In inducing Sara to say thus, Abraham was guilty of causing her to prevaricate and utter a falsehood, as the Schekina was really with her, and becomes as a sister to every human soul that enters on the divine and higher life, It is further added, 'that it may be well with me for thy sake, and my soul shall live because of thee.' These words were addressed by Abraham to the divine glory, their meaning being, 'that the Holy One may through thee do good unto me and my soul preserved and saved'81b-82a as it is only through the grace of the Holy Spirit that a man on quitting earth life is accounted worthy of everlasting life." Said Rabbi Yessa: "Though Abraham knew of the luxurious manners and unchastity of the Egyptians, yet he was not afraid of taking his wife thither, because the Schekina was with her and therefore he felt no apprehension of the future." Said Rabbi Jehuda: "'And the Egyptians beheld the woman that she was very fair.' Abraham had concealed his wife in a coffer, which when opened by the Egyptian excise officers there flashed forth a light as bright as that of the sun, and therefore it is said, 'she was very fair.' What they really beheld was a form other than that of Sara that remained visible after they had brought her out of the coffer. This explains the somewhat pleonastic and similar expressions: 'the Egyptians beheld the woman that she was very fair,' and 'the princes also of Pharaoh saw and commended her before Pharaoh,'Gen. 12:15 because, as tradition asserts, they beheld the Schekina abiding with Sara." Said Rabbi Isaac, "Woe unto the evil minded and unbelieving souls! who know nothing, nor care to understand the doings and acts of the Holy One, therefore they perceive not that every event that takes place in the world is arranged and ordered aforehand by him who sees the beginning and the end of all things ere they come to pass, as it is written, 'Declaring the end from the beginning and from ancient times the things that are not yet done.' (Is. XLVI. 10.) Observe, if Sara had not been brought before Pharaoh, he would not have been visited with great plagues, similar to those that afflicted the Egyptians in after years. In both cases the same term 'gedolim (great)', is applied to them. 'And the Lord plagued Pharaoh and his household with great plagues (negaaim gedolim) and the Lord shewed signs and wonders great (gedolim) and sore upon Egypt, upon Pharaoh, and upon all his household.' (Deuter. VI. 22.) From the use of the term 'great' we may infer that the plagues inflicted upon Pharaoh in the time of Abraham were the same in number if not in character as those in the time of Moses, and in both instances were done during night time." Said Rabbi Isaac: "It is written, 'But thou, oh Lord, art a shield for me, my glory and the lifter up of my head.' (Ps. III. 4.) David said these words unto the Lord, 'Even though all men should stand up against me, I will not fear, for thou art my protector (a shield before me)'. Remark here the use of the word 'a shield (magen).' David at one time said unto the Holy One, 'Ruler of the world, wherefore is it no form or prayer of benediction is found ending with my name like that of Abraham which the children of Israel address to heaven, and concluding with 'Blessed be thou, oh Lord, protector of Abraham.' To which the Holy One replied, 'Abraham by enduring great protracted trials, proved himself faithful and perfect.' Then said David, 'If this be the reason examine me, oh Lord, and prove me and try my reins and my heart.' (Ps. XXVI. 2.) After his sin in connection with Bathsheba, David remembered these words he had said unto the Holy One and exclaimed, 'Thou hast proved my heart, thou hast visited me in the night without finding--oh, that I had never spoken! I said try me and thou hast proved me; try my reins and my heart as by fire, and thou hast done so and found me not as I wished or ought to be. Better if I had kept silent and not demanded to be tested and tried.' Yet, notwithstanding David's weakness and frailty there is now a prayer of benediction concluding with, 'Blessed art thou, oh Lord, protector of David.' This is why he said, 'Thou, oh Lord, art my protector (magen), my glory and the lifter up of my head' which he appraised more than his jewelled crown and kingly sceptre." p. 350 82a CHAPTER 86. KABBALISTIC COSMOLOGY IT is written, "And Pharaoh commanded his men concerning him and they sent him away and his wife and all that he had." Note that the Holy One is the protector of the upright that they may not fall under the power of evil and suffer injury from men of the world. Thus he delivered and saved Abraham and his wife. The Schekina remained with Sarah during the whole night. Each time that Pharaoh approached her, an angel obeying the commands of Sara struck him. Abraham, however, trusted in his Lord and rested assured that He would suffer no one to do her violence and had no apprehension of any evil befalling her, as it is written, "the righteous are bold as a lion" (Prov. XXVIII)Prov. 28:1 and in the hour of trial and danger, remains steadfast and faithful and trustful in the Holy One. Said Rabbi Isaac: "Abraham went down into Egypt without first obtaining permission from the Holy One, who, however, did not forbid or prevent him going thither, as He knew that after the trial of his faith and steadfasteness the world would have no occasion to say that though God had sent Abraham into Egypt, he did not preserve and save him from enduring trouble on account of Sarah. It is further stated, 'The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon' (Ps. XCII, 12). What does this comparison mean? This, that as the palm owing to pruning takes a long time ere it begins to bud and bear fruit, so when a righteous man departs out of the world, a long time elapses before a similar one appears and takes his place. This comparison may be further extended, for as the male palm must be planted near a female of its own species in order that fructification may take place, so is it with the upright, who are always joined and linked with an upright wife, as was the case with Abraham and Sarah. 'As a cedar in Lebanon.' As the cedar tree rises higher than all other trees that grow beneath its branches, even so the righteous in their moral spiritual life exceed all others, to whom they are a protection. The world subsists and endures only by the presence in it of the righteous, as it is written, 'The righteous are the foundation of the world' (Prov. X.25) and by the Just One was it brought into existence. Said Rabbi Jehuda: Are we not taught that it is based upon seven columns, as it is written, 'Wisdom hath built her house, she hath hewn out her seven pillars' (Prov. IX. 1)." Said Rabbi Jose: "That is very true, for the Just One upholds the seven pillars that sustain the world. He it is that waters it and nourishes it and to him the scripture refers, 'Say unto the Righteous One, it is good,82a-82b for they shall eat of the fruits of their doings' (Is. III. 10), and also 'The Lord is good to all and his tender mercies are over all his works'." (Ps. CXLV.)Ps. 145:9 Said Rabbi Isaac: "The words, 'And a river went forth out of Eden to water the garden' refer to the pillar on which the world stands. It is the river that watereth the garden of Eden and causeth fruits to abound that nourish and sustain the world, that also establish the secret doctrine and bring forth the souls of the just who are the fruits of the works of the Holy One, and because they are such, they arise each night and ascend on high, and at midnight the Holy One rules the garden of Eden to delight himself in their midst. It may be asked, whose souls are they?" Said Rabbi Jose: "With all the souls of the just, whether yet living in the world below or those residing in the heavenly mansions in the world on high, He rejoices with all of them. Observe, the world above must first receive an impulse from the world below and when the soul of a just man ascends into the celestial regions it becomes garbed with a halo of light transcendently bright, which observing, the Holy One is pleased, for such a soul is the fruit of the divine operation within. For this reason such souls are called 'Israelites,' holy children, sons of God, as it is written, 'Ye are children of the Lord your God' (Deuter. XIV. 1)." Said Rabbi Jose: Soncino: R. Yesa "How does the Holy One delight in souls living yet in the world?" Said Rabbi Jose in reply: "At midnight, all truth-loving and seeking souls arise and engage in the study of the secret doctrine, and hymns of worship. It has already been stated, that the Holy One and all the souls of just men made perfect residing in the garden of Eden on high, delight to listen to their voices of praise and observe the blessings that accrue to such on the day that follows after their nocturnal studies, as it is written, 'The Lord will command his loving kindness in the daytime and in the night I will sing' (Ps. XLII. 9). All worship at this time is therefore true and perfect worship. Observe when the Holy One caused the first born in Egypt to be smitten, the children of Israel were safely enclosed within their houses chanting and singing praises unto him throughout the night. King David used to rise at midnight, for it cannot be imagined or supposed that he sang praises and composed psalms in bed. He therefore said,82b 'At midnight I will arise to give thanks unto thee' (Ps. CXIX. 62). For this reason his kingdom will abide and he will reign even when King MusiahMusiah = Messiah comes, who, his tradition states, will be called by his name whether David be yet alive or dead at the time of his coming, in expectation of which he always rose at midnight and sang, 'Awake up my glory, awake psaltery and harp, I myself will awake early' (Ps. LXII. 8)Ps. 57:8. Observe that during the night Sarah was in Pharaoh's house, the angels on high sang praises and worshipped the Holy One who commanded (them to go and afflict the great ones in Egypt, and him I intend visiting in the future, as it is written, 'And the Lord plagued Pharaoh with great plagues.' After this it is stated, And Pharaoh called Abraham.' How did he come to know that he was the husband of Sarah? It was through a dream, as was the case with Abimelech, to whom the Lord spake and said, 'Now, therefore, restore the man his wife, for he is a prophet'." (Gen. XX. 7.) Said Rabbi Isaac: 'We read, 'The Lord plagued with great plagues Pharaoh and his household, because of Sarah, Abraham's wife.' Pharaoh, when the plagues first struck him, heard a voice saying, 'Because of Sarah, Abraham's wife.' Though God spoke the same words to Pharaoh as to Abimelech, yet he learned from what was uttered, who Sarah was, and therefore, as scripture states, 'And Pharaoh called Abraham, and commanded his people concerning him, 'in order that no injury should be done unto him.' And they sent him away, and his wife, and all that he had; that is, they led him to the boundary or frontier of Egypt. The Holy One said unto Pharaoh, 'Thou wilt in likewise deal with Abraham's descendants'." Said Rabbi Abba, "Why was Abraham subjected to such a disagreeable and unpleasant incident, and why did the Holy One suffer it to befall him? It was in order that the names of Abraham and Sarah might become magnified and known throughout the world, and especially amongst the Egyptians, who at that time were regarded as magicians par excellence, yet were they inferior to Abraham, as it is stated, 'And Abraham went up (va-iaal) out of Egypt' or ascended higher in Egypt. In what direction? In or towards the south, or in other words, the higher and diviner mysteries." Said Rabbi Simeon: "In the words, 'Abraham went down into Egypt,' and 'Abraham went up in Egypt,' is contained an occult reference to the mysteries of the Hidden Wisdom, for though Abraham descended into Egypt to be initiated into the occult science of that country, yet he suffered himself not to be seduced and deluded thereby, but remained faithful and steadfast in the faith and worship of his divine lord and master. In this he was unlike Adam, who, notwithstanding the divine command, allowed himself to be deceived by the serpent, and thus caused death to enter into the world. Neither followed he the example of Noah,83a who succumbed to evil as it is written, 'And he drank of the wine and was drunken and he was uncovered in his tent'Gen. 9:21 (oholoh) this word with a final meaning, Noah appeared naked in the tent of the Schekina. With Abraham it was otherwise, as it is written, 'And he ascended in Egypt.' That is, after learning the occultism or secret meaning of evil, he turned from it and abused not occult science for sensuous gratification and purposes, owing to the Hidden Wisdom he had previously acquired. It is stated that Abraham in ascending from Egypt went into the south (hanegebah), alluding to the high degree in the knowledge of the mysteries he had attained before his descent into Egypt. If Abraham had not gone down thither and been put to the test, he could not have manifested his faithfulness to the Holy One. Also, his descendants, unless they had been tried and disciplined in Egypt, would never have come forth distinguished as the only nation that the Holy One chose for his own portion. Also, if the Holy Land had not been inhabited by the Canaanites previous to the entry of the children of Israel into it, it would not have been the land under the rule and governance of the Holy One. In all these instances the same occult principle and purpose prevailed." CHAPTER 87. KABBALISTIC PHILOSOPHY OF THE SOUL RABBI SIMEON, when on a journey accompanied by Rabbi Eleazar, his son, Rabbi Abba and Rabbi Jehuda, said: "How astonishing it is that men give so little consideration to the study of the secret doctrine and the precepts of the good law.83a It is written, 'My soul delights in thee during the night, yea, my spirit within me seeks thee early' (Is. XXVII. 9).Is. 26:9 Though these words have been commented upon, we will give a further interpretation of their meaning. When a man retires to rest at night, his nephesh or soul leaves the body and ascends on high. If it be said so do all souls, it is not so, for not all ascend and behold the face of the king. When the soul leaves the body, its connection with the body remains intact, by means of what is termed the silver cord or magnetic tie. In its ascent it passes through hosts of elementals, until it arrives and reaches the region of light and purity. If found undefiled and untarnished by any immoral or unjust act and deed transacted during the previous day, it mounts still higher. If, on the contrary, it bears the least mark or stain of evil, these elementary spirits gather around it, deterring its ascent with pleasing delusions of future happiness or with visions of delight that are never realized and fulfilled. In this state of false and deceitful dreaming, it remains during the night until it returns and, re-entering its body, becomes awake. Blessed are the righteous to whom the Holy One reveals his secret things by vision or dream so that they are forewarned and preserved from coming and incumbent judgments and calamities. But woe unto those wrong and evil doers who corrupt themselves both in body and soul. "Note that when the pure and undefiled retire to rest, their souls ascending through all the intervening different hosts and degrees of elementary spirits, direct their course towards the region of pure spirits, impelled and guided thither by their own interior impulses and, ere the day dawns, they enter into loving intercourse and converse with kindred souls, and, in company with them, behold the glory of the celestial King and visit his splendid temples. He who has attained to this stage and state of spiritual development in the higher and diviner life, will find an everlasting portion in the world to come, and also that his soul becomes an ark to his real self and spirit ego and which, when unified and blended in one, the perfected being proceeds on its eternal ascent towards the Holy One, for from the divine has it, the83a-83b spirit ego comes forth, and unto the divine will it return at length. This is then what the psalmist meant,--'My soul longeth after thee in the night,' that is, desires to ascend to its source and will suffer nothing to divert it from its course. "The word nephesh (soul) designates the lower self in the time of sleep, whilst the term 'ruach' is applied to it in its state of wakefulness and activity on the earth plane. The nephesh and ruach proceed from one and the same origin, being only productions of one principle, the spirit or higher self. So, then, as man is a; microcosm, a copy or paradigm of the universe, he is in his constitution a reflection of the divine nature, the Supreme Wisdom. The nephesh and ruach are the two angles at the base of a triangle and with that of the apex form a whole or perfect figure. When the neshama, the spiritual ego or higher self, prevails and rules within a man, he becomes holy and divine, because he then begins to conform himself to the image or likeness of the Holy One. The nephesh is the lower part of the individuality and its personal manifestation is the outward material body. Without the one, the other could not exist. As the body is to the nephesh so is this nephesh to the ruach. The ruach is superior to the nephesh and is referred to in the words, 'Until the ruach (translated spirit) be poured upon us from on high'. [paragraph continues] (Is. XXXII. 15). The lower self, consisting of nephesh and ruach, is susceptible of the influence of the neshama acting upon it. Thus there is a logical and intimate connection and relation between these three parts of every individuality, forming a scale of ascension from the nephesh to the neshama, whose nature and existence, its present connection with the soul and its own future state and destiny, is a most profound mystery. Though beyond human comprehension, through and by meditation thereon, we can rightly infer that all the grades of existence between the lowest and highest, between man and the zoophyte on the one hand and between man and archangel on the other, though infinite in number, are but terms in the infinite series of organic and inorganic life, the integration and summation of which is the Divine Himself, the life of all lives, the fount of all being. "Note that the nephesh joined to the outward body has the same relation to it as the lowest part of the flame of a candle has to the wick from which it is never separable and could not exist on or manifest itself apart from it and form a basis or substratum to the higher and brighter part of the flame to which the wick and the dark or lower part of the flame give rise. Above all of them imperceptible to human vision there exists a higher and brighter flame than its lower components, giving forth a clear and perfect light. The same or similar relation exists between the component parts of every individual being, the highest of which and invisible to human eye, is the neshama or divine part of man's nature and constitution, and so when the nephesh, ruach and neshama are in harmonic relation with each other, a man becomes holy through the divine life that then flows into him, and qualifies him for the reception and perception of divine mysteries, as it is written, 'He makes known through the righteous that are on the earth, all that we wish to know of him' (Ps. XVI. 3). "When Abraham entered the Holy land, the Holy One manifested himself unto him, as it is stated, 'And the Lord appeared unto Abraham.' This was his first initiation in the divine mysteries, the beginning of his ascension in the divine Ife, and therefore he built an altar as a symbol of the degree he had attained unto, after which he journeyed, going still towards the south, by which is signified, that passing through the various grades of initiation, he attained to that of ruach, adeptship, and subsequently to that of the neshama, symbolized by the hexagon, that indicates the harmony and union of the higher and lower self with the Divine. This attained unto, he built another altar corresponding thereto. This union with the Divine is the mystery of all mysteries; but ere Abraham could attain unto this high degree of spiritual life and knowledge, it was necessary to subject him to trial and probation, and therefore it was that he went down into Egypt; that is, he had to intermingle and come into personal contact and intercourse with the sinful world, its seductions and charms, its allurements and enticements to sensual indulgence, against which Abraham resisted, suffering himself not to be deluded and beguiled, thereby standing firm and steadfast and impervious to all assaults, proved himself faithful to the great principles and dictates of the divine life to which he had attained; and then, as stated, 'He ascended up out of Egypt toward the south, or in other words, he came out of his ordeal and period of probation purified and inwardly illuminated, to become regarded as a guide and paradigm to all other souls who are wearily climbing their way upwards on the steep and lofty spiral of the divine life. It is further added, 'And Abraham was very rich in cattle, in silver and in gold.' 'Very rich' signifies the east, cattle the west, silver the south, gold the north, the four quarters of the world, symbolizing totality of divine knowledge and wisdom." When Rabbi Simeon ceased his discourse, Rabbi Eleazar, along with the other students, saluted him with feelings of the deepest respect and reverence, and Rabbi Abba, deeply moved, spake and said: "When thou leavest us where shall we find another master such as thou who will teach and indoctrinate us into the esoteric meaning of the secret doctrine? Blessed are they whose privilege it is to listen to the teachings and instruction that proceed from thy lips." CHAPTER 88. ABRAHAM'S INITIATORY PROBATION. AGAIN Rabbi Simeon spake and said: "Observe further what is written, 'And he went on his journeys' (Gen. XII. 3),83b-84a signifying that after the termination of his trials and probation he lived the perfect life. By the term journeys (masaav) is implied the various ulterior stages through which Abraham had to pass ere arriving at perfection. There had been a descent from the time the Lord first appeared unto him; that is, a putting off or a ridding himself of affections and propensities and attachments of the lower self to the sensual and phenomenal, resulting in purification of the soul which, when attained, prepared and enabled him to commence ascending onward and upward through the various states and stages of the divine life after coming out of Egypt; that is after his probation. It is stated, 'He went on his journeys from the south even into Bethel, the place where he had pitched his tent at the beginning'; he progressed and advanced in the divine life so that by the mental and spiritual illumination which he ultimately attained, he became fully initiated into the comprehension and understanding of the mysteries of the Hidden Wisdom and graduated to that degree termed 'teleiaor,' perfection, when it is written, 'And there Abraham called on the name of the Lord' (Gen. XIII. 4) and became a just man made perfect. Blessed are they who attain unto this degree of righteousness, for they become invested with an aureole of light and are jewels in the crown of the Holy One. Blessed are they in this world and in. the world to come. Of these it is written, 'The path of the just is as the shining light that shineth more and more unto the perfect day' (Prov. IV. 18)." As Rabbi Simeon ceased speaking, they came to a shady grove where they all sat down to rest themselves. After a while Rabbi Simeon began speaking again. "It is written," said he, "'O turn thou unto me and have mercy upon me' (Ps. LXXXVI. 16). Though these words have been commented on, they possess an esoteric meaning that has not as yet been given forth. They are occult words. What caused David to give expression to them? David was longing and desiring to reach unto that state in the divine life which would be as a crown unto him; therefore, he said, 'Give thy strength unto thy servant.' That is, the power that descends into the soul when it becomes receptive of the divine; as it is written, 'he shall give strength unto his king' (I Sam. II. 10), alluding to King Messiah, 'and save the son of thy handmaid.' Why did he designate himself as 'the son of thy handmaid' and not as the son of his father, Jesse? Because when a man enters on the higher and diviner life he becomes as one born again of the Schekina or Holy Spirit, through whom as through a mother all supplications and prayers are made and offered. Tradition states that David in this petition makes reference to King Messiah. CHAPTER 89. THE ESOTERIC EXPLANATION OF LOT'S PARTING FROM ABRAHAM. "It is
further stated of Abraham that there was a strife84a between us. Thy heart goes out after and is fixed upon the84a-84b phenomenal and sensual, mine after the one eternal and true God and Lord of the universe.' "Then it came to pass that they parted, Abraham unwilling to be associated with his kinsman in a life which he knew would prove a calamity to both of them because of the sure and unavoidable doom of everyone who ignores and disregards the divine life and refuses to obey the precepts of the Good Law. Of this, Jehosephat in allying himself with the wicked Ahab was a remarkable example. But for divine goodness, he would have been slain along with his sinful companion, but perceiving his danger ere it was too late, it is written, 'He cried unto God and He helped him'; so that he escaped with his life, whilst the King of Israel, the wicked Ahab, smitten and wounded, died ere the sun went down. This was the reason Abraham was unwilling to continue his intercourse with Lot, who chose all the plain of Jordan, preferring to indulge in the gay pleasures and obscenities of Sodom and Gomorrah rather than live, following the divine light that had begun to dawn within him, which would, as it did with Abraham, have led him safely through and enabled him to avoid and escape the dangers and resist and overcome the temptations that beset the path of every individual on his pilgrimage through earth-life. 'And Abraham dwelled in the land of Canaan,' to progress and go from faith to faith and to attain the higher knowledge of the hidden wisdom, but Lot dwelled in the cities of the plain, gravitating slowly and gradually toward Sodom, where he fired his tent at last to become engulfed in a world of vice from out which no human means could have entreated and saved him from the fearful and terrible doom that awaited those amongst whom he took up his abode. For as it is written, 'They were wicked and sinners before the Lord exceedingly.' Thus Abraham and Lot parted in peace, each of them going his own way and living their own lives, the one of the higher and divine, the other of the worldly and lower self. Blessed the lot of those who choose that better part that shall never be taken from them and whose delight is in the study of the Secret Doctrine, its teachings and principles, and their joy is in the consciousness of the divine presence. They are the true children of Israel, of whom it is written, 'He that cleave unto the Lord your God are alive, every one of you this day' (Deut. 1V.4)." CHAPTER 90. REMARKS ON THE SCHEKINA. Said Rabbi Abba: "It is written, 'But Jonah rose up to84b flee unto Tarshish from the presence of the Lord' (John I. 3). Jonah 1:3 Woe unto him who thinks to hide himself from the Holy One, of whom it is said, 'Can anyone hide himself in secret places, that I shall not see him; do I hot fill heaven and earth, saith the Lord' (Jer. XXIII. 24). Knowing this, how came Jonah to flee and go down to Tarshish thinking he could hide from the All-seeing? The explanation lies in the esoteric meaning of the words, 'My dove (Ionathi) is in the clefts of the rock, in the secret receptacles on the stairs' (Cant. II. 14). 'My dove' here signifies the congregation of Israel; 'in the clefts of the rock' refers to Jerusalem, elevated above all parts of the world as a rock is above the plain; 'in the secret recesses on the stairs' denote that part of the temple called the Holy of Holies, the heart or center of the world; for there is the Schekina concealed from view like a faithful and virtuous wife who never quits the abode of her husband, as it is written, 'Thy wife shall be as a fruitful vine in the recesses of thy house' (Ps. CXXVIII. 3) . "Such was the congregation of Israel when living happy and blessed in the Holy Land with the Schekina in their midst. After her captivity and exile, the Holy Spirit departed and took up its residence amongst other nations and peoples who abound in plenty and peace. Observe, at the time Jonah dwelt in the Holy Land, everything went right, right worship and service prevailed throughout and thus Israel was the only people in the world that could cause the earth to be blessed and fruitful, owing to the divine presence in their midst. For this reason idolatrous nations dared not attack Israel and were unable to gain domination over it as at present, because all the world received through Israel their needful supplies of food and sustenance. "If it be objected that kings ruled and dominated Israel up to the destruction of the first temple, note that during its existence and as long as Israel polluted not the Holy Land, other nations had no power over it. When, however, by their sins and idolatrous practices, they drove away the Schekina, thus compelling it to seek another residence, they lost their protection and shield against foreign nations who were thus able to conquer and subdue them, through their foolish offering and burning of incense to other strange gods. Whilst Israel dwelt in the Holy Land and was faithful and true in its worship of the Holy One, the Schekina as a virtuous woman, in her own house remained with them and never left them and was the great inspirer of all the distinguished prophets who lived during the existence of the first temple. Jonah fled out of the Holy Land because he had not become endowed with the gift of prophecy and therefore was unwilling to become a servant and messenger of the Holy One. If it be said that the Schekina manifested itself to Israel when in Babylon, which is far away from the Holy Land, our reply is, the Scripture states, 'The word of the Lord came expressly (hayo, haya)85a with Ezeckiel the priest, son of Ruzi in the land of the Chaldeans by the river Chebar' (Ez. I. 3). By the repetition here of the word haya (was) is indicated that from the time that the temple was erected in Jerusalem, the word of the Lord or the Schekina did not manifest itself elsewhere save in the Holy of Holies. 'By the river Chebar,' it is intended to convey that it had previously appeared in that locality before the building of the temple, as it is written, 'And a river went out of Eden to water the garden and from thence it was parted and became into four heads, one of which was the river Chebar,' by which the Schekina occasionally appeared there, but only in times of Israel's need and distress. Therefore it was that Jonah fled out of the Holy Land to avoid its manifestation to himself; and the sailors, we are informed, knew this, for he had told them. Jonah 1:10 "Observe that as the Schekina appears only at a time when it is needed, and in a suitable place, so it manifests itself only to persons qualified by some special or peculiar gift to receive its communications. From the moment the desire arose in the heart of Lot to return to his former worldly state of living, the Holy Spirit departed from Abraham, but immediately returned to him when Lot had separated and betaken himself from his intercourse with Abraham, and thus it is written, 'The Lord said unto Abraham after Lot had separated from him . . ." Observe when Abraham learned of Lot's apostasy in the faith and worship of the Holy One, he greatly feared, and said to himself, is it because of my intercourse and relation with Lot that the divine life and light within me has become bedimmed and obscured? After the separation of the two kinsmen had occurred it is stated, 'God said to Abraham: Lift up now thine eyes and look for the place where thou now art.' These words meaning that by separation from Lot he had returned to his former state of spiritual illumination and inward assurance of the actuality and certainty of the divine presence with him, and therefore the Lord further added,85a 'Northward and southward, eastward and westward,' referring to his previous journeyings, and then gave him to understand that he would be a shield unto him and that his presence henceforth should always abide with him, and added further, 'All the land that thou seest, to thee will I give it and to thy seed forever.' The words, 'which thou seest,' in their esoteric meaning, refer to the higher degrees of the divine life that had been manifested unto him, when, as it is stated, 'He built an altar unto the Lord who appeared unto him.' This degree includes and is the synthesis of all other degrees and therefore it was said unto him, 'all the land which thou seest.'
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