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THE ZOHAR

BESHALAH

Ex. XIII, 17-XVII, 16

AND IT CAME TO PASS WHEN PHARAOH SENT AWAY THE PEOPLE, ETC. R. Simeon discoursed here on the verse: "A prayer of Habakkuk the prophet upon shigionoth" (Hab. III, 1). 'Why', he said, 'is this vision of Habakkuk designated "prayer", a title unique in the prophetic writings? Why do we find only a prayer of Habakkuk and not of Isaiah or Jeremiah? To explain this we must go back to the tradition which says that he was the son of the Shunammite woman who befriended Elisha, and that his name contains an allusion to Elisha's words, [44b] "about this set time, according to the time of life, thou wilt embrace (hobeketh) a son" (2 Kings IV, 16). The promise was fulfilled, but the child subsequently died. Why? Because it was given to her and not to her husband; it came from the "feminine" region alone, and everything emanating from the feminine principle ends in death. Elisha, seeing that the child was dead, realized the reason; and therefore, "he lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child, and the flesh of the child waxed warm" (Ibid. 34); that is to say, he connected him with another supernal region where there is an abundance of life, not uprooting the child from the former region, but awakening a new spirit from above and restoring his soul to him. "And the child sneezed seven times, and the child opened his eyes" (v. 35). Now this child became the prophet Habakkuk. The duplicate form of his name (Habakkuk instead of Habuk = embraced) suggests that he owed his life to two "embracings": one of [45a] his mother (cf. v. 16), and one of Elisha, one coming from the sphere to which he was attached at first, and the other from the higher supernal grade. Hence his prophetic utterance took the form of a prayer, as issuing from the place to which he was first attached; and it was "upon shigionoth" (lit. errors), because the day on which his birth was announced was New Year's day, when the "errors" of mankind are judged by the Almighty. Hence, whenever the spirit of prophecy was stirred in him, he trembled, saying: "O Lord, I have the report of thee, and I am afraid" (Hab. III, 2). Therefore he prayed: "O Lord, revive thy work (i.e. himself) in the midst of the years ... in wrath remember mercy" (Ibid.). Moreover, the fact that it does not say shegioth (errors), but shigionoth, shows that the reference is to the musical instruments, like "shigayon of David" (Ps. VII, 1), which were used by all the prophets (except Moses, who was independent of external aids to prophecy), in order to enter into an ecstatic mood before receiving the spirit of prophecy (cf. 1 Sam. X, 5; 2 Kings III, 15), and Habakkuk needed the calming influence of music more than anybody.'

R. Simeon continued: 'When the children of Israel went out of Egypt their spirits were broken because of their past sufferings, and there was no energy left in them and no will to participate in the joy, singing and exultation of Moses and Miriam (Ex. XV, 1-21). But when all those celestial hosts and chariots who accompanied the Shekinah on the way from Egypt began to sing and to praise the Lord for His glorious deeds, the Holy One awakened the spirits of the Israelites, putting new life into them, and they who had tasted death were healed by His touch, as it is written: "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light" (Ex. XIII, 21). All the ways emitted healing savours which entered into their bodies, and the singing of the celestial hosts entered into their souls, filling their spirits with joy and gladness. Pharaoh, however, and his hosts, and all the celestial principalities of Egypt and the other heathen nations, followed them from behind, until they reached Etham, on the edge of the wilderness.'

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AND IT CAME TO PASS ... THAT GOD LED THEM NOT THROUGH THE WAY OF THE LAND OF THE PHILISTINES, FOR IT WAS NEAR. That is to say, they were in near danger of breaking the oath which had been administered to Abraham by Abimelech king of Gerar in the land of the Philistines, that he should deal with his people "according to the kindness that I have done unto thee" (Gen. XXI, 23, 24).

Mark the wondrous punishment that overtook the enemies of Israel. On the night of the Exodus there were three slayings in Egypt. First, the firstborn killed whomsoever they could lay hands on; then, the Holy One executed His judgement at midnight; and, lastly, Pharaoh, on seeing the havoc wrought upon his own household, himself arose and with bitterness and fury smote those princes and nobles who had advised him to persecute Israel. He rose up at midnight; yea, even at the hour and moment when the Holy One Himself began His judgement (Ex. XII, 30), did Pharaoh likewise rise up in wrath, and kill his officers and nobles, [45b] just as a dog, if hit with a stone, goes and bites another dog. Having done this, Pharaoh roamed through the market-places crying, "Rise up and get you forth from among my people" (Ibid. v, 31); and in fear he added, "and bless me also" (v. 32), as if to say, "let me live". Then, so eager was he to be rid of them that he himself accompanied them, as it says, "he sent the people away" (beshallach, lit. escorted).

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AND GOD LED THE PEOPLE ABOUT THROUGH THE WAY OF THE WILDERNESS OF THE RED SEA. This was to pave the way for the manifestation of the Divine power at the Red Sea. R. Judah asked: 'Why was it that when the children of Israel were still in Egypt, and were not yet circumcised, nor in full communion with the Holy One, He yet spoke of them as "my people" (Ex. v, 1), and "my firstborn Israel" (Ibid. IV, 22), whereas now that they were circumcised, and had duly sacrificed the Passover lamb, and were fully joined to the Holy One, they are referred to merely as "the people"? The answer is that they were spoken of -- not only here, but in many other places (e.g. Ex. XXXII, I, 35) -- as "the people" because of the "mixed multitude" which went out with them.'

R. Isaac and R. Judah were once journeying from Usha to Lud, and with them was a certain Jose driving a train of laden camels. On the way this Jose turned aside and misconducted himself with a heathen woman who was gathering herbs in a field nearby. R. Isaac and R. Judah were greatly shocked, and the latter exclaimed: 'Let us abandon this journey, since God has given us a sign that we should not associate with this wicked man or have any further intercourse with him'. So they changed their course. On making inquiries they found that his mother was a heathen woman and that his father had been born in illegitimacy, and they blessed God for saving them from him. R. Isaac was reminded of the verse: "Fret not thyself because of the evildoers" (Ps. XXXVII, 1). 'The evildoers,' he said, 'as opposed to "sinners" or "wicked men", are those who defile themselves and all who come into contact with them.' Said R. Judah: 'One must indeed beware of making friends (re'im) with the evildoers (mere'im), lest one should suffer for their deeds and be included in their judgement. Mark this. Were it not for that "mixed multitude", which joined and mingled with the Israelites, the sin of the "golden calf" would never have been perpetrated, and the children of Israel would not have had to suffer for it as they did. Nay, but for that sin Israel would have been, then and forever, that which the Holy One had ordained them to be; namely, pure as the angels and free from all evil: free from death and free from the dominion of earthly powers. But that sin brought upon them death and subjection, and through it the tablets were broken and many thousands were slain. All this came from their association with the "mixed multitude"; and it was on their account that they are called here not "children of Israel", nor "Israel", nor "my people", but simply "the people". As for the expression in the same verse, "And the children of Israel went up harnessed out of the land of Egypt", this refers to the period before the "mixed multitude" joined them.' R. Jose objected that at the Red Sea Moses said to the Israelites, "the Egyptians whom ye have seen to-day ye shall see them again no more" (Ex. XIV, 13), and yet according to R. Isaac's interpretation they saw the "mixed multitude" every day. To this R. Judah answered that the "mixed multitude" were not Egyptians, but members of other peoples living in Egypt. Moreover, they had all been circumcised, and therefore would not in any case be called Egyptians. They were accepted as proselytes on the authority of Moses; for which reason [46a] it says in a later passage, "Go, get thee down, for thy people which thou hast brought out of Egypt have corrupted themselves" (Ex. XXXII, 7).'

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AND THE CHILDREN OF ISRAEL WENT UP ARMED (hamushim). This signifies that the "mixed multitude" numbered one in every five (hamishah). According to R. Jose, for every five pure Israelites there was one who belonged to the mixed multitude. R. Judah said one in fifty (hamishim). R. Simeon saw in the word hamushim an allusion to the "Jubilee" which led them out of Egypt. For the same reason, fifty days had to pass before the Israelites received the Torah on Mount Sinai, since the Torah also emanated from that same region of the "Jubilee".

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AND MOSES TOOK THE BONES OF JOSEPH WITH HIM. Why did Moses do this rather than anyone else? Because Joseph was the leader in the descent into exile. Moreover, this was a sign of redemption to him, for Joseph "had strictly sworn the children of Israel" concerning it, the meaning of which has already been explained in another connection. Blessed be Moses, who, when the children of Israel were busy borrowing jewels from the Egyptians, saw to the fulfilment of the pledge given to Joseph! Some say that Joseph's coffin had been in the river Nile and Moses removed it from there by the power of the Holy Name; and that he also said: "Joseph, arise! The time of the redemption of Israel has arrived!" Some say that his body was buried among the kings of Egypt, and had to be removed from there. Others, again, hold that his body was put into the Nile in order that the Egyptians should not worship him as a god, and that Serah, the daughter of Asher, showed Moses the exact spot where it lay. [1]

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AND THE LORD WENT BEFORE THEM BY DAY. R. Jose discoursed upon the verse: To the chief musician, upon the hind of the morning (Ps. XXII, 1). 'Great', he said, 'is the love which the Holy One, blessed be He, has lavished upon the Torah, in that all those who devote themselves to her are blessed for her sake. He who studies her diligently shall find favour in the upper and lower spheres, and the Holy One shall hearken to the words of such a one, and never leave him in this world or the world to come. The Torah must, however, be studied by day and by night, as Moses said to Joshua: "Thou shalt meditate therein day and night" (Joshua I, 8), and as it also says, "My covenant (shall be with thee) night and day" (Jer. XXXIII, 20). The night must be added to the day in order that the Holy Name may be with him in harmony and perfection. And as the day is not complete without the night, so the study of the Torah is not complete unless it is carried on by night as well as by day. The word "night" is commonly taken to include those evening hours which fall before midnight; but the real night only begins with the actual stroke of midnight, for at that moment the Holy One, blessed be He, enters the Garden of Eden in order to have joyous communion with the righteous. For this reason it behoves the pious man to rise also at that time, for then the Holy One and all the righteous in the Garden listen to his voice, as it is written, "Thou that dwellest in the gardens, the companions hearken to thy voice" (S.S. VIII, 3), and we refer this to the Community of Israel when she extols the Holy One by studying the Torah at night. Happy he who joins her in this praise! When morning dawns the Community of Israel still rejoices in her Lord, and He extends the sceptre of His grace over her and over every individual who participates in her rejoicings and communion with Him. It is on this account that the Community of Israel is known as "the hind of the morning".' Said R. Simeon: 'When the dawn is about to break the sky darkens: at that moment the Spouse enters her husband's chamber. On the other hand, when the sun is about to set, it grows light for an instant, and then night comes, and the light is removed, and all the gates are closed; asses begin to bray, and dogs bark. But with the midnight the King arises, and the Matrona sings, and the King draws nigh to the gate of the Palace, and knocks thereon, crying, "Open unto me, my sister, my love!" (S.S. V, 2), and He enters in, and has joyous communion with the souls of the righteous. Then is he indeed blessed who at that moment shall arise to study the Torah. For all those who dwell in the palace of the Matrona arise at that time to sing praises to the King, but the praise which ascends from this far-away world is the most pleasing of all to the Holy One. When the night passes and the dawn breaks, at that moment when the sky is darkened, the King and the Shekinah unite in joy, and He reveals celestial and hidden beauties to Her and all Her train, and presents them all with gifts. Blessed indeed is he who is numbered among them!'

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AND THE LORD WALKED BEFORE THEM BY DAY. The expression "and the Lord" means the Holy One, blessed be He, and His Council. [46b] 'This illustrates what we have been taught,' said R. Isaac, 'namely, that the Patriarchs were the Shekinah's chariot. Abraham is indicated by the words "walked before them by day"; Isaac by "in a pillar of cloud"; Jacob by "to lead them the way"; and David by the words "by night in a pillar of fire"; and all these four formed a supernal holy Chariot, for the assistance and guardianship of Israel, to the end that she might walk in harmony, completeness and peace, and that the Fathers might behold the redemption of their children.

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TO GO BY DAY AND BY NIGHT. Why had the children of Israel thus to go by night as well as by day like a pack of runaways? Had they not the Holy One Himself to protect and to lead them? The reason, however, was in order that the harmony of the whole (i.e. of the divine attributes of Mercy and Justice, symbolized by day and night) might be manifested in them. As for the "pillar of fire", it rose up at night to give light on either side, and it was as a beacon unto the Egyptians, luring them on to pursue, in order that the name of the Holy One, blessed be He, might be glorified in their overthrow. Also, it was to mislead the Egyptians into thinking that it was all a mere accident. Therefore it was that they went day and night.' Said R. Abba: 'Blessed are the Israelites for that the Holy One brought them out from Egypt in order that they might be His portion and possession! Observe that Israel gained freedom from the side of the "Jubilee"; since it shall be thus once again in the future time, as it is written, "And it shall come to pass in that day that the great trumpet shall be blown" (Isa. XXVII, 13). Moreover, on account of that supernal "Jubilee" they waited fifty days before receiving the Torah on Mount Sinai. And as they walked by day so they also walked by night, so that the days should be perfect; and still they went in ease and comfort. When they received the Law fifty days had passed, each consisting of day and night, and each being but the half of one whole. Thus, after they had journeyed for fifty complete days, the light of the fifty days of the Jubilee shone upon them.'

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AND IT WAS TOLD THE KING OF EGYPT.... By whom was it told? According to R. Isaac, the magicians, who were Pharaoh's ministers, discovered by their dark arts that the Israelites walked both by day and by night, and concluded that they were running away, the more so as they also observed that they did not take the direct route, but went by a devious way, as it says, "And they returned and encamped before Pi-Hahiroth".

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AND HE TOOK SIX HUNDRED CHOSEN CHARIOTS. R. Jose said that this number corresponded to the number of the Israelites who went on foot -- six hundred thousand footmen (Ex. XII, 37). The "chosen chariots" were meant as a counterpart to the fighting men, who formed the flower of Israel, while "all the chariots of Egypt" corresponded to the "little ones" of the Israelites. Pharaoh acted entirely on the advice of his sorcerers and magicians. The word "warriors" (shalishim, from shelishi, third) signifies that every chariot contained three warriors, and this was planned with a deep purpose, that they might correspond to the Supernal grades (Sephiroth), which also go in threes (viz. right, left, and intermediary). According to R. Isaac, however, shalishim means simply "supervisors", as in the Aramaic translation (Targum). R. Hiya illustrated from the verse, "The Lord shall punish the host of the high ones on high, and the kings of the earth upon the earth" (Isa. XXIV, 21). 'When the Holy One', he said, 'shows favour unto the celestial representatives of a nation, granting them dominion and power, He deals similarly with the earthly nation which they represent; and when He lessens His favour and diminishes their power above, He does likewise below.' [47a]

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AND PHARAOH DREW NEAR. Said R. Jose: 'It has been pointed out that the word hikrib (drew near, lit. brought near) is in the causative form, signifying that he brought the Israelites near to God by repentance. So the Scripture says elsewhere, "O Lord, they have visited thee in trouble, they have poured out prayer when thy chastisement was upon them" (Isa. XXVI, 16), i.e. Israel do not turn to the Almighty when they are at ease, but only when they are "in trouble"; when He chastises them, then "they pour out prayer". They are like the dove in the story which took refuge from a hawk in the cleft of a rock and found a serpent there. They drew nigh unto the sea; but when they beheld how stormy it was, and how its waves roared and broke, fear overtook them. Then they looked back, and lo! there was Pharaoh with all his hosts and their manifold weapons! Their fear increased at this sight, and their terror knew no bounds. Then "they cried". Thus they came near to their heavenly Father, whose aid they invoked; and of this Pharaoh was indirectly the cause.'

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AND MOSES SAID UNTO THE PEOPLE, FEAR YE NOT, STAND STILL AND SEE THE SALVATION OF THE LORD. Said R. Simeon: 'Blessed were the Israelites to have a shepherd like Moses! It is written: "Then he remembered the days of old, Moses his people" (Isa. LXIII, 11). This indicates that Moses was counted as of equal importance before the Lord with the whole people, and that the people's shepherd does not merely represent them, but actually is himself the people. If he is worthy, then is the whole people likewise worthy; and if he be not so, then is the whole people punished for his guilt, as we have shown on another occasion. "Stand still and see", i.e. "you have no occasion to fight, the Lord shall fight for you and ye shall hold your peace". On that night the Holy One gathered together His whole celestial Family to judge Israel, and had it not been for the merit and intercession of their ancestors they would not have been left unscathed.' R. Judah said: 'The merit of Jacob protected them from punishment, as it says, "If it were not for the Lord who was on our side, may Israel say" (Ps. CXXIV, 2), where the reference is to the patriarch Israel.'

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THE LORD SHALL FIGHT FOR YOU AND YE SHALL HOLD YOUR PEACE. R. Abba discoursed here on the verse: If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day" (Isa. LVIII, 13). He said: 'Blessed are the Israelites that of all nations the Holy One singled them out for fellowship with Him and gave them, out of love, the Torah and the Sabbath! The Sabbath, the holiest of days, the most restful, the most joyous! The Sabbath, which is equal in significance to the whole Torah, so that he who keeps the Sabbath keeps, as it were, the whole Torah. "And call the Sabbath a delight" (Ibid.): a delight for the soul, and a delight for the body; a delight for those who are above, and a delight for those that are below. "And call the Sabbath." Call it, invite it, as one invites an honoured guest and prepares everything bounteously and concentrates one's attention on him, [47b] "not doing one's own ways, nor finding one's own pleasure, nor speaking (profane) words" (Ibid.). For every word that man speaks, whether it be good or bad, causes a vibration in the higher spheres, and he who disturbs the Sabbath joy by uttering profane words causes a blemish in the holy day. When one has been invited to the king's banquet he would commit a great offence against the king if he were to neglect him in order to converse with some other person: the Sabbath is such a banquet. The week days must be devoted to all needful occupations, with their corresponding vibrations above; on the Sabbath, however, the vibration must be caused entirely by religious acts and words, by the sanctification of the day. Here, however, when Pharaoh was about to start the battle against Israel, the Holy One did not wish His people to start any movement from below, because the awakening was to come from above, namely, from their ancestors, the Patriarchs, whose meritorious intercessions stood before the Holy One. Hence Moses said: "The Lord shall fight for you, and ye shall hold your peace", which means, "ye need not utter a word to cause a vibration above: the initiative has already come from there." It may be noted that the initials of the words Yhvh yilahem lakem -- "the Lord shall fight for you" -- make a part of the Holy Name (of the seventy-two letters), as the members of the Fellowship have pointed out.'

R. Jose and R. Judah were once walking together. Said R. Jose: 'We have been taught that the Name YHVH in every connection signifies mercy; even when it is related to war and judgement, the judgement is executed in mercy; but here we read, "YHVH shall fight for you", and yet the attribute of mercy was not manifested at all in the Egyptians' defeat, for "there remained not so much as one of them" (v. 28).' R. Judah replied by quoting a remark of R. Simeon on this subject, showing that here also mercy and kindness was manifested (in the execution of judgement). For when the Egyptians were drowned, the sea spat them out, while the earth refused to take in the bodies, until the Holy One, in order not to deprive them of the last honour, stretched out to the earth His right hand and commanded her to receive them, as is indicated by the words, "Thou stretchedst out thy right hand, the earth swallowed them" (XV, 12). Therefore the Israelites had to be silent, for had they caused an awakening from below, it was not the attribute of Mercy that they would have awakened, and so judgement would have been executed on the Egyptians without mercy, and the heavenly design would have been frustrated.' Said R. Jose: 'What of the verse: "And YHVH will come out and fight against those nations" (Zech. XIV, 3)?' R. Judah replied: 'There also mercy will be shown in that God will allow them to die without suffering. In fact, this Name always signifies judgement in mercy, except in one connection, namely the war of the future, of which it says: "The Lord shall go forth as a giant ... like a man of war" (Isa. XLII, 13). But even here all that is meant is that the judgement will be exceptionally severe, and mercy will still be fused with it: the particle "ke" (like) has a qualifying effect, showing that the Lord is only compared to a "giant" and to a "man of war"; and although He will exercise judgement, He will have mercy on those whom He created.'

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AND THE LORD SAID UNTO MOSES, WHEREFORE CRIEST THOU UNTO ME? The significance of this question has been dealt with in the Book of Concealed Mystery, and the esoteric interpretation thereof belongs there. R. Judah connected this verse with the story of Jonah. 'We read there', he said, 'that "the Lord had prepared a great fish to swallow up Jonah" (Jonah III, 1). Now the word minah (prepared) means strictly "to allot as a portion", as, for instance, when it says, "the king allotted them a daily provision" (Dan. I, 5); therefore in this case it would seem more appropriate [48a] to have said "and the Lord apportioned Jonah to the fish" than that the fish was prepared for Jonah. However, the fact is that the fish was a great boon to Jonah; for, once inside it, he was guarded from all the other fishes. Further, he beheld wondrous things there. He saw in the fish's belly an open space like unto the halls of a palace, and the two eyes of the fish shining like the sun at noon. Inside was a precious stone which illumined all around, and made visible to him all the wonders of the deep. If this was so, it may be asked, why does it say that he "called out of his affliction" (Ibid. II, 2), seeing that he was so well situated? The answer is, as R. Eleazar has told us, that when God saw Jonah enjoying himself with the sight, He said, "Was it for this that I brought thee in here", and straightway killed the fish. Then all the other fishes came round it and gnawed at its carcase from all sides so that Jonah found himself in dire straits, and it was then that he prayed "from out of the belly of sheol", to wit, of the dead fish. And the Holy One hearkened unto his prayer and brought the fish to life again, and lo! it arose from the sea and came up on to the land before the eyes of all, and it vomited out Jonah, and all saw the power of the Almighty. Now it is written, "And Jonah prayed unto the Lord his God out of the fish's belly"; i.e. to the grade of the Deity to which he was attached. Similarly here: "And the Lord said unto Moses: Why criest thou unto me?" (as much as to say, it is time to address a higher grade, viz. the Ancient of Days). And this is the significance of the words, "Speak unto the children of Israel that they go forward", i.e. from the grade they are at present addressing to a higher one.'

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BUT LIFT THOU UP THY ROD, AND STRETCH OUT THINE HAND OVER THE SEA, AND DIVIDE IT. This signifies: "Lift up thy rod, on which is engraved the Holy Name; stretch out thine hand with the side bearing this Holy Name, so that the waters, beholding it, may flee before the power that is in its letters. The other side of the rod will be used for other ends." Said R. Eleazar: 'How is it that the rod is termed sometimes "the rod of God" and sometimes "the rod of Moses"?' R. Simeon replied: 'In the book of R. Hamnuna the ancient it is rightly remarked that the two names are equivalent, the purpose of the rod in either case being to stir up the powers of Geburah (Might, or Judgement). "Thine hand" indicates the Left Hand, which is that connected with Geburah. Woe', R. Simeon continued, 'unto those who are deaf to the lessons of the Torah, which it proclaims to them every day. Water originates from the side of Geburah and issues thence. Now, therefore, that God desired to dry up the water, why did He bid Moses use his left hand? The answer is that Moses was bidden to "lift up his staff" to dry the waters, and to "stretch forth his hand" to bring them back on the Egyptians, through the agency of Geburah -- the two operations being distinct. What is called here "sea" is later called "deeps" (Ex. XV, 8). This shows that God performed one miracle within another: causing the deeps to congeal in the heart of the sea, so that "the children of Israel went on dry land in the midst of the sea" (XV 8, 19).' [48b]

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AND HE TOOK OFF THEIR CHARIOT WHEELS THAT THEY DRAVE THEM HEAVILY. R. Simeon discoursed on the verse: Now I beheld the living creatures (Hayoth), and behold one wheel upon the earth by the living creatures, with his four faces (Ezek. I, 15). 'This verse', he said, 'we can explain as follows. The Holy One reveals His dominion and power in all things, a power which shall never be shaken. He manifested His power in the Patriarchs, and particularly in Jacob. Now Jacob is united with the Tree of Life, over which death has no dominion, since in it all life is contained, emanating from it unto all those who are in perfect union with it. For this reason Jacob did not really die. He died in a physical sense when "he gathered up his feet into the bed" (Gen. XLIX, 33), which bed is mysteriously called "the bed of Solomon" (S.S. III, 7), the bed of the "strange woman" whose "feet go down to death" (Prov. V, 5).

But of all the Fathers the Holy One chose Jacob to be the centre of perfection and fulfilment, as it is written: "Jacob whom I have chosen" (Isa. XLI, 8). Mark also this! All the supernal hosts with their cohorts and lightful chariots of celestial speed are joined one to another, grade to grade, the lower to the higher, each to its counterpart; and above them all a holy "Living being" (Hayah) (cf. Ezek. I) is set, and all those myriads of armies move and rest according to its will and direction. This is that Living Creature to which all Hayoth are linked, as each is also to each, all moving and swimming in the sea, concerning which it is written: "This is the great and wide sea, wherein are things creeping innumerable, both small and great beasts" (Ps. CIV, 25). Now, when the wheels of the sea arise all the boats which sail thereon do heave and toss, and air and waters are mightily stirred so that a great storm arises; and the fishes that dwell in the depths of the sea are whirled about by the violence of the tempest, and are buffeted towards the four corners of the earth, some to the east, and some to the west, some to the north, and some to the south; and there they are caught by the nets of fishermen, as they reach the ocean's shallower depths, where the sands of the shore slope down to meet the breakers of that sea. At that time the boats steer no course, either certain or uncharted, but only toss and heave in one place. At last a swift but subtle current arises amid the tumult of the stormy waters, and gradually their strife is stilled and peace descends upon the waves; then the boats steer a straight course for their bourne, and swerve not nor falter; concerning which it is written: "There go the ships; there is that Leviathan whom thou hast made to play therein" (Ibid. v, 26).

And all the fishes of the sea gather to their places, and all the creatures rejoice over it and the Hayoth of the supernal fields, as it is written: "And all the beasts of the field play there" (Job XL, 20). Come and see! The likeness of that which is above is that which is below, and what is below is also in the sea, and the likeness of that which is above is that which is in the supernal sea, and what is below is also in the lower sea. As the higher sea has length and width and head and arms and hair and a body, so also the lower sea.' Said R. Simeon: 'How many chariots there are whose wheels run speedily, carrying the framework upon them without delay! Yet here "God made him drive heavily". We interpret these words of the heavenly chariot, which was the guardian angel of Egypt, and which then was rendered imperfect. There were many others dependent on this one, and when it lost its power the lower chariots lost their power, as it is written: "Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh and all them that trust [49a] in him" (Jer. XLVI, 25). At that time Egypt's Principality was superior to that of all other nations, but as soon as its power was broken, the power of all the other nations was also broken, as it is written: "Then the dukes of Edom were amazed, the mighty men of Moab, trembling took hold upon them ..." (Ex. XV, 15). For they were all in Egypt's vassalage, and were linked with Egypt and were dependent on her for their existence, and therefore when they heard the mighty works of the Holy One in Egypt, they lost courage, and fear and trembling fell upon them. Verily, as soon as Egypt's power was broken above, the power of all those who were joined to her was also broken. Therefore it says: "and removed the wheel (ofan) of his chariots, not "wheels", signifying that when this was removed all the chariots dependent on it were unable to proceed. Happy are the Israelites who are linked to the Holy One who chose them to be His portion: "Ye who cleave to the Lord your God, ye are all alive to-day" (Deut. IV, 4). He brought them forth from the holy seed in order that they might be His portion, and therefore He gave them His Torah, the holy one, the supernal one, which was hidden for two thousand years before the creation of the world. He gave it to them out of love, so that they may cleave to it. Now all the supernal hosts and chariots are linked to one another, grades to grades, lower to higher, wheels within wheels: and a holy Hayah is over them all, and all the multitudinous hosts and powers are under her direction and control; when she moves they move, when she rests they rest. Therefore when the Holy One, blessed be He, desired to bring the hosts of Pharaoh down even unto the depths, He first removed that supernal influence which led and directed all the other powers and principalities. When that guardian was removed the others could not continue on their way, and as soon as their power was removed the guardian of Egypt lost his power as well, and had to pass through the Fiery Stream, and thus the dominion of Egypt came to nought. Therefore the Egyptians said: "Let us flee from the face of Israel" (v. 25).'

Said R. Isaac: 'In that hour when the Israelites drew near to the sea, the Holy One summoned unto Him the great angel appointed over the sea, and said: "When I created this My world I appointed thee over the sea, making at the same time a pact with the waters that they should divide for My children in their time of need. Now their hour of trial is come, and they must cross the sea." Hence it says, "and the sea returned to his strength", the word "leethano" (his strength) suggesting "lithnao" (his compact). And when the Israelites reached the shore and there beheld the waves of the sea heaving and tossing, and lifting up their eyes beheld so close behind them Pharaoh and all his hosts, they were grievously affrighted, therefore crying out unto the Lord. "Also the sea saw and fled" (Ps. CXIV, 3). What saw it, and why did it flee? It saw the coffin of Joseph, the man who "fled and went outside" (Gen. XXXIX, 12). We likewise read that the Egyptians said "Let us flee". Why said they so? Because they suddenly perceived the land of Egypt as it were on fire.'

R. Hiya and R. Jose were once walking in the desert. Said R. Hiya to R. Jose: 'Let me tell you something. When the Holy One, blessed be He, wishes to remove a certain nation from its dominion on earth, He first removes or casts down its celestial representative; but not before another such is appointed in the first one's stead, in order that there should be no break in their service in heaven, [49b] as it is written: "He giveth it (the kingdom) to whomsoever he will" (Dan. IV, 14).' 'Quite so!' rejoined R. Jose. Then he took up the thread of their discourse thus: "It is written: O Lord our God, how glorious is thy name over all the earth, who hast set (asher tenah) thy glory above the heavens (Ps. VIII, 2). The words "asher tenah" (lit. which set) in the second half of the sentence are peculiar; we should expect either asher natata (which Thou hast set), or simply tenah (imperative, set) without the "asher" (which, who). In reality, however, this passage contains the mystery of the deepest "river" which flows out of Paradise; and the "asher" is a reference to "Ehye asher ehye" -- " I shall be that which I shall be"; and of this river David prayed that it should manifest itself above the heavens, in order that all the worlds might be united in one perfection and harmony of joy, and the Matrona (the Shekinah) be crowned by the King, and all the strength of the heathen nations be made as nought, and their dominion be ended, and their greatness be cast down, and all their power and glory vanish, that every one who cleaves unto the Shekinah should lift up his head, perceiving the glory of the Lord and dwelling in the peace of His Kingdom.'

Whilst the two were thus conversing, they saw a man approaching, who carried a bundle on his shoulders. On perceiving him R. Hiya exclaimed: 'Let us hurry on, since this man may be a heathen, or an ignoramus, and it would be wrong for us to travel in his company.' R. Jose, however, said: 'Nay, rather let us sit down here and wait till he comes up with us, since he may be a great and wise man.' So they waited by the roadside. After some time the stranger drew near: when he reached them he paused and addressed them, saying: 'The way by which you are going is dangerous, except for a large company together. I know of a different way which would be better for you, and I feel it incumbent on me to tell you so as not to transgress the commandment: "Thou shalt not put a stumbling block before the blind" (Lev. XIX, 14), for you are, as it were, indeed blind in regard to this road and its danger, and may risk your lives.' Said R. Jose: 'Blessed be the Merciful One for causing us to wait here till thou earnest by!' So they joined him, and he told them not to speak till they should have left the spot. He then led them by a different road. When they were at a safe distance from the place where they had halted he said: 'Once on a time two priests, one a scholar and the other an ignoramus, passed along that road; and the latter rose against the former and killed him. Since that time anyone who passes the spot where the crime was committed is in danger of his life, for all the brigands and felons that dwell among the mountains do congregate there, and lie in wait for passers by, and fall upon all that venture by that way, and rob and kill them: and the Holy One requires the blood of that priest every day.'

The stranger then began to expound the verse: As yet shall he (Sanherib) remain in Nob that day, he shall shake his hand against the mount of the daughter of Zion (Isa. X, 32). He said: 'This passage has already been interpreted by the masters of the academy, but I shall give you an esoteric interpretation which I have learnt. "That day." Which day? Now it is written: "And Aaron took Elisheba the daughter of Aminadab to wife" (Ex. VI, 23). This, allegorically interpreted, refers to the Community of Israel, in which Aaron is the "friend of the Bride", to prepare the house, to serve her, to lead her to the King, in order that she may unite herself with him. From that time every priest who ministered in the Sanctuary had the same office as Aaron (to unite Israel with God). Achimelech was a great high priest, and all the priests who ministered under him were "friends of the Matrona", and when they were killed by king Saul the Matrona remained alone without her friend, and there was none to minister to her, to prepare her "house", and to lead her to the union with the King. Hence, from that day she passed to the "Left Side", and it has ever been lying in wait to fall upon the world. It killed Saul and his sons, and the kingship passed from his line, and thousands and myriads of Israelites perished. And the guilt of that act hung over Israel until Sennacherib came and stirred it up again at Nob, the city of priests, the city of Achimelech. This is "the day -- in Nob", the fateful day, when the Community of Israel lost her bridal "friend", when she remained without the "Right Hand" to join with the "Left", for the priest belongs to the Right Hand. "Gibea of Saul is fled" (Ibid.): Saul is mentioned because he killed the priests and was the cause of the Right Hand being uprooted from the world. So also here: since that priest was killed, no one dares pass this spot, lest he endanger his life.' Said R. Jose to R. Hiya: 'Did I not say, perhaps he is a great man?' Then he applied to him the words, "Blessed be the man that findeth wisdom and the man that getteth understanding" (Prov. III, 13), saying: 'Such are [50a] we who found thee and acquired from thee a word of wisdom and were inspired with understanding to wait for thee! We are of those for whom the Holy One prepares a present when they are journeying, to wit, the manifestation of the Shekinah, as it says: "The path of the righteous is as the shining light, that shines more and more unto the perfect day" (Ibid. IV, 18).'

So they walked on. Then the man began to give an exposition of the verse: "A psalm of David. The earth is the Lord's and the fulness thereof; the world and they that dwell there" (Ps. XXIV, I, 2). 'Sometimes', he said, 'the title is "of David a psalm", and sometimes "a psalm of David". What is the difference? "Of David a psalm" signifies, as here, that David sang concerning the Community of Israel; but "a psalm of David" signifies that he sang concerning himself. "The earth is the Lord's and the fulness thereof" refers to the Community of Israel and all the multitudes who are attached to her and are called "fulness". "The world and they that dwell therein" refers to the lower world called tebel, which is under the aegis of Judgement, as it is written: "He will judge the world (tebel) in righteousness" (Ibid. IX, 9). Whether as individuals, or nations, or the whole world, they are all linked to this sphere of judgement. Behold, Pharaoh imbibed from that source, so that he and his whole people perished. As soon as this judgement was awakened against him his celestial guardian was removed from his dominion, shaken in his power, and all whom he represented on earth fell with him. This is the significance of the words, "and he took off their chariots' wheel", to wit, He annulled the power of their supernal guardian, and the result was that all the Egyptians died in the sea. Why in the sea? Because the supernal "sea" was roused against them and they were delivered into its hands.' Said R. Hiya: 'Quite so. And therefore it says: "His chosen captains also were drowned in the sea of Suph" (the Red Sea), for "Suph" suggests "soph", an end, namely the end of the grades of the supernal powers.' Said R. Hiya: 'The expression "that they drave them heavily" (bi-kebeduth), in this verse, is a proof that man receives measure for measure. Pharaoh made his heart "heavy" (kabed), and the Holy One drave him "heavily".'

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AND THE EGYPTIANS (Mizraim) SAID, LET US FLEE FROM THE FACE OF ISRAEL. Mizraim here signifies the celestial chief who was in charge of Egypt. Said R. Jose: 'This presents a difficulty. For inasmuch as he was already removed from his dominion, how could he pursue the Israelites? But the truth is that in this sentence Mizraim signifies the Egyptians of this world, but in the second half of the verse, "for the Lord fighteth for them against the Egyptians", the term Mizraim refers to their chieftain on high. The verse thus amounts to saying that as their power was broken on high, so was their power broken below, and when the Egyptians perceived the overthrow of their celestial might and power, they said: "Let us flee from the face of Israel". Observe that when the Community of Israel bestirs itself, there is a stirring among all the legions attached to it, both on high and below, Israel rising above them all. For Israel derive their force from the body of the Tree of Life, and it is for this reason that Israel are attached to that Tree more closely than the idolatrous nations. And when they bestir themselves the power of all those who have sway over them is shattered. The celestial chieftain of Egypt oppressed Israel with all manner of hardship, but after he was crushed the lower kings were crushed with him. Hence the words of Scripture, "for the Lord fighteth them in Egypt", alluding to the celestial chieftains.' [50b]

R. Hiya applied to the Community of Israel the verse: "She is like the merchant's ship; she bringeth her food from afar" (Prov. XXXI, 14). 'The Community of Israel', he said, 'indeed brings her salvation from afar, to wit, from a certain grade that rests upon her, through which are transmitted all the streams that flow into the sea. To this grade they return, to be emptied into the sea once more, so that there should be a perpetual flow, as it says, "to the place whence the rivers go, there they return to go" (Eccl. 1, 7), once more to the sea. The name of this grade is Zaddik.' R. Isaac said: 'There is still a higher sphere in which is contained and consummated the love-union of the Divine aspects which are never thereafter separated.' R. Judah asked: 'Who is worthy to know of it?' R. Isaac replied: 'He who has a portion in the world to come.'

Said R. Abba: 'How many thousands, how many myriads, of celestial cohorts surround the Holy One and follow in His train! Princes of supernal countenances are there, and beings full of eyes; lords of the sharp weapons, lords of the piercing cry, lords of the heralding trumpet, lords of mercy, lords of judgement; and above them the Lord has appointed the Matrona to minister before Him in the Palace. She for her own bodyguard has armed hosts of sixty different degrees. Holding their swords, they stand around Her. They come and go, entering and departing again on the errands of their Master. Each with his six wings outspread they circle the world in swift and silent flight. Before each of them coals of fire burn. Their garments are woven of flames from a bright and burning fire. A sharp flaming sword also is at the shoulder of each to guard [51a] Her. Concerning these swords it is written: "The flaming sword which turned every way to keep the way of the tree of life" (Gen. III, 23). Now, what is "the way of the Tree of Life"? This is the great Matrona who is the way to the great and mighty Tree of Life. Concerning this it is written: "Behold the bed which is Solomon's; the three score valiant men are about it, of the valiant of Israel" (S.S. III, 7), namely, the Supernal Israel. "They all hold swords" (Ibid. 8), and when the Matrona moves they all move with her, as it is written: "and the angel of God, which went before the camp of Israel, removed and went behind them" (Ex. XIV, (9). Is, then, the Shekinah called "the angel of the Lord"? Assuredly! For thus said R. Simeon: "The Holy One prepared for Himself a holy Palace, a supernal Palace, a holy City, a supernal City, which is called 'Jerusalem, the holy city'. He who wishes to see the King, must enter through this holy City and thence take his way to the King: 'this is the gate of the Lord into which the righteous shall enter' (Ps. CXVIII, 20)." Every message which the King wishes to send out is sent through the Matrona, and, conversely, every message sent from the lower spheres to the King must first reach the Matrona, and from her it goes to the King. Thus the Matrona is the messenger between the upper regions and the lower. For this reason she is called "the angel (messenger) of God". It may be asked, is it consonant with the dignity of the King that the Matrona should declare war for him and receive petitions to him? The following parable may explain. A king married a noble lady, whose worth he esteemed so highly that in comparison with her he regarded all other women as a mere vulgar herd. "What shall I do to honour her?" he thought. "I will give her full control over the palace and over my whole household!" So he made a proclamation that all the king's business should pass through the hands of the queen. He also handed over to her all the weapons of war, all his military advisers and generals, all his regalia, and indeed all his treasures of every sort, and said: "From now anyone who wishes to speak to me must first make known his suit unto the queen." Similarly, the Holy One, blessed be He, out of His great love for the Community of Israel (represented by the Shekinah) has entrusted everything to her (i.e. the Shekinah), proclaiming all the other nations to be of no account in comparison with her. "There are threescore queens, and fourscore concubines, and virgins without number; but my dove, my undefiled is but one" (S.S. VI, 8, 9). He resolved that His whole household be given into her keeping, and delivered to her all his armoury, all the lances, all the swords, all the bows, all the arrows, all the spears, all the catapults, all the citadels, and all weapons of warfare, the "sixty valiant men, the valiant of Israel". He said: "From now let My warfare be entrusted to Thee; My weapons, My fighters! From now Thou must guard them all. From now, he who wishes to speak to Me must first make known his concerns to Thee! " Hence "the angel of God went behind them." Why behind them? In order to face all the grades of fighting principalities and powers, all the hosts of celestial representatives of the enemy who had come to fight against Israel. For, as we have learnt, at that hour the greatest prince appointed to represent Egypt in the supernal spheres arrived and with him six hundred chariots; directed by six hundred angelic adversaries of Israel. That prince was Samael. [51b] When did the Holy One requite him? In the battle of Sisera, when He rooted out all those chariots and delivered them unto the Matrona, as it is written, in the Song of Deborah: "The river Kishon swept them away, that ancient river, the river Kishon" (Jud. v, 21). And in the future all of them shall be delivered up, as it says: "Who is this that cometh from Edom ...?" (Isa. LXIII, 1). And this indeed is the significance of the words: "And he went behind them" -- that the Shekinah will uproot them all at the end of days.'

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AND THE PILLAR OF THE CLOUD REMOVED FROM BEFORE THEM AND STOOD BEHIND THEM. What was this pillar of cloud? R. Jose said that it was the cloud which is always seen with the Shekinah, the cloud into which Moses entered (Ex. XXIV, 18). R. Abba said that it was that which supports the Zaddik, coming from the side of Grace (Hesed), wherefore it went by day, while there was another cloud which went by night and was called "pillar of fire".' R. Simeon said that the pillar of cloud by day represented Abraham (Mercy), and the pillar of fire by night, Isaac (Severity), both attributes being united in the Shekinah, through the agency of the grade mentioned by R. Abba. 'The word "removed", in this sentence', he said, 'implies that there was a movement from Grace to Severity, for the time had arrived for the Holy One to clothe Himself with judgement.' R. Simeon further said that the "Moon" -- the Shekinah -- was then in her fulness and perfection, manifesting both attributes and representing in herself seventy-two holy Names according to the threefold order. [2] In virtue of the first order of letters, she clothed herself with the garment of Grace, shining with the resplendence of the light which the Supernal Father caused to shine for her; in virtue of the second she adorned herself with the implements of war, expressing Severity, and sixty "whips" of fire, emanating from the Supernal Mother. The third order of the letters represents Her in garments of purple, the adornment of the Holy Supernal Father, designated "Beauty" (Tiphereth), which is communicated to the Holy Son (i.e. the letter Vau in the Tetragrammaton) in seventy crowns from the side of the Father (Yod) and of the Mother (He). We have been taught that from the side of Grace there are seventy-two witnesses; from the side of Severity, seventy-two scribes; from the side of Beauty, seventy-two colours of glory. In the transcendent sphere they are all linked one to the other, forming the Holy Name, the mystery of the Divine Chariot. Here (in the three verses, Ex. XIV, 19-21) are inscribed the patriarchs in unison, forming the Holy Name of seventy-two letters [3] of the three verses. And this is the order of their combination: the first verse (19) is to be written straight, for all its initial letters are found in Hesed; the second verse (20) is to be written backward, for all its second letters are found in Geburah; in this way Judgement may be roused, with all those powers that emanate from the left side. The letters of the third verse when written out show forth the colours which crown the Holy King; and all these letters are united in Him, and He is crowned with His diadems in the proper manner, like a king fully crowned. Here is the Holy Name engraved in seventy-two letters, which are crowned with the Fathers who are the supernal Holy Chariot. Should the question arise, why the third group is not to be written partly straightforward and partly backwards, so as to be in touch with both sides (as Tifereth is in touch with both Hesed and Geburah), we must picture a king who combines in himself the balance and harmony of all attributes, and therefore his countenance always shines like the sun, and he is serene because of his wholeness and perfection; but when he judges, he can condemn as well as acquit. A fool, seeing that the king's countenance is bright, thinks that there is nothing to be afraid of; but a wise man says to himself, "although the king's countenance shines, it is because he is perfect and combines benevolence with justice, and in that brightness judgement [52a] is hidden, and therefore I must be careful". The Holy One is such a king. R. Judah found this idea expressed in the words: "I, the Lord, have not changed" (Mal. III, 6), meaning, "in Me all the attributes are harmoniously combined, the two aspects of mercy and severity are one in Me."

Said R. Simeon: 'Eleazar my son, observe this. When the Holy Ancient illumines the King, He crowns Him with supernal holy crowns. When these reach Him the Fathers are crowned, and there is completeness. Then the Matrona, participating in this celestial procession, is crowned by them all and is endowed with the power issuing from all of them.'

Said R. Isaac: 'When the Israelites encamped by the sea they saw many hosts, [52b] many armies, many camps, above and below, all united against Israel, and in their distress they prayed unto the Lord. The sea was stormy, its waves roared, behind them were all those hosts, all those armies of the Egyptians, and above them were all those celestial foes; and they began to cry to God. Then "the Lord said unto Moses: Why criest thou unto me?" Then the Most Holy Ancient One appeared, and Mercy was manifested in all the upper worlds and all the lights were lit.' R. Isaac said: 'When the lights were lit the Sea began to exercise supreme judgements, and the upper and lower beings and powers were delivered unto its hands: hence the expression, "as difficult as the dividing of the Red Sea", because this depended on the Holy Ancient One.' Said R. Simeon: 'There is a certain hind on earth for which the Holy One, blessed be He, does many things: when she cries He hearkens to her afflictions and delivers her. When the world is in need of mercy, of water, she cries aloud and the Holy One answers her prayer. This is signified by the verse: "As the hind panteth after the water brooks, so panteth my soul after thee, O God" (Ps. XLII, 2). When she is about to bear a child and is in difficulty, she puts her head between her knees, and cries bitterly, and the Holy One sends a serpent which stings the place, and straightway deliverance comes to her.' R. Simeon, however, added: 'In this matter, "thou must not ask nor tempt the Lord".'

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THUS THE LORD SAVED ISRAEL ... AND ISRAEL SAW THE EGYPTIAN(S) DEAD. God showed them Egypt's celestial chieftain passing through the fiery stream, which was at the shore of the Ocean. "Dead" means that he was deprived of his power.

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AND ISRAEL SAW THE GREAT HAND.... R. Hiya said: 'Here was the Supernal Hand completed with all its fingers, and the Left Hand was included -- as in its perfect manifestation it must ever be -- in the five fingers of the Right Hand. For we have been taught that all is included in this Right Hand and all depends upon it, as it is written, "Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy" (Ibid. XV, 6).' R. Isaac said: 'No one ever hardened his heart against the Lord to the same degree as Pharaoh.' Said R. Jose: 'What of Sihon and Og? Were they not equally hardened?' R. Isaac answered, that whereas they hardened their hearts against Israel, Pharaoh turned against the Lord Himself, although every day he witnessed His wonderful works. R. Judah said in the name of R. Isaac that Pharaoh was himself far wiser than all his sorcerers, yet by all the craft of his magic he could not divine there was a possibility of redemption for Israel: for he had knowledge of all the supernal sources inimical to the Israelites, but knew not that there was still another bond, the bond of Faith, which dominates all, and therefore he hardened his heart. According to R. Abba, it was the Holy Name which hardened Pharaoh's heart, for when Moses said to him: "Thus said YHVH" this very Name hardened his heart: "And YHVH hardened the heart of Pharaoh", for with all his wisdom he was not aware that this Name has power on earth, and said: "Who is YHVH?" R. Jose remarked that later he did say: "I have sinned to YHVH, YHVH is the righteous" (Ex. IX, 27). R. Hiya said: 'Job was thinking of Pharaoh when he said, "It is all one thing, therefore I said: He destroyeth the perfect and the wicked" (Job IX, 22). The words "it is all one thing" have an esoteric meaning. They refer to a certain Crown also referred to in the verse, "My love, my undefiled is but one" (VI, 9), and when God judges by means of this Crown, then "He destroyeth the perfect and the wicked", [53a] for the righteous are then punished for the guilt of the wicked, as it is written: "He said to the angel that destroyed the people, It is enough" (2 Sam. XXIV, 16). Job, when he said these words, was thinking of his own fate in being made to suffer with the Egyptians, but he did not finish his observation.' Said R. Hiya: 'When Job saw how he suffered, he said: "If this is so, then God makes no distinction between wicked and righteous. Pharaoh hardened his heart, and said, 'Who is YHVH, whose voice I should hear?', and he deserved punishment; but I have not done anything of the kind, why should I have such a fate?" For it was of him that it is written, "He that feared the word of the Lord among the servants of Pharaoh ..." (Ex. IX, 22).'

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AND ISRAEL SAW THE GREAT HAND... AND THE PEOPLE FEARED THE LORD AND BELIEVED IN THE LORD AND MOSES HIS SERVANT. First they are called "Israel" and then "people"; why? R. Judah said: 'Israel here refers to the patriarch Jacob, who, having come with his children to Egypt, and having suffered the bitterness of exile with them, now actually saw, although he was dead, the vengeance wrought by the Holy One, blessed be He. The Lord said unto him: "Arise and behold what I am doing for thy children's sake, how I am bringing them out of the clutches of a mighty people." This tallies with what R. Jesse said, that when the Israelites went into exile to Egypt, fear and trembling came over Jacob, so that God had to say to him: "Fear not to go down to Egypt" (Gen. XLVI, 3). Even then he was still afraid lest they might be exterminated there, so God reassured him by telling him that He Himself would go down with him to Egypt. Then he expressed his fear that he would not be buried with his fathers, nor witness the redemption of his children and the mighty works of the Lord. Then it was that the Holy One promised him "I will also surely bring thee up again", the emphatic expression indicating that he would be first brought up to be buried with his fathers and then again to witness Israel's redemption. R. Isaac found an added indication of this in the words: "Because he loved thy fathers ... he brought thee out in his sight with his mighty power out of Egypt" (Deut. IV, 37); "in his sight" referring to Jacob. According to R. Hezekiah, however, "in his sight" (lit. countenance) refers to Abraham, of whom it says that he fell "on his countenance" when the Lord announced to him the birth of a son (Gen. XVII, 17), because it was hard for him to believe that a man of his age could be father to a newborn son, and the Holy One had to reassure him, revealing to him that he was destined to be the father of a great nation; and therefore, when the children of Israel went out from Egypt in their myriads, He let Abraham view their progress. R. Abba said that all the patriarchs were witnesses of the redemption. R. Eleazar finds this indicated in the above verse: "in his sight" referring to Jacob; "with his power" to Isaac; and "great" indicating Abraham. R. Simeon added that it is always for the sake of the patriarchs that the Lord redeems Israel, as it is written: "And I shall remember my covenant with Jacob, also my covenant with Isaac, and also my covenant with Abraham, and the land I shall remember" (Lev. XXVI, 42); the "land" representing King David, who completes a Chariot with the Patriarchs. [53b]

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AND ISRAEL SAW THE GREAT HAND WHICH THE LORD DID UPON THE EGYPTIANS. They had seen how God had smitten the Egyptians even before this; but only now did they behold the Hand of full five fingers, which hand is called "great" because it includes other "five fingers", namely those of the Left Hand, as we have already made clear, and every "finger" symbolizes many Divine powers and signs, by means of which all the grades of inimical celestial powers were brought to nought; and it is of this that the Israelites had a revelation at that moment by the sea shore.

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AND THEY BELIEVED IN THE LORD. Was it only then that they believed? Do we not read that "the people believed" as soon as it was proclaimed to them that the Lord intended to bring them out from Egypt (Ex. IV, 31)? Had they not seen before many mighty works of the Holy One in Egypt itself? Yes, but this statement concerning their belief refers particularly to what Moses told them: "Fear not, stand still and see the salvation of the Lord" (v. 13). 'How is it', asked R. Jesse, 'that after Moses had said to the people, "for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever" (Ibid.), we are now told that "Israel saw the Egyptians dead upon the sea shore" (v. 30)?' R. Jose, in answer, pointed out that after all they did not see them alive. This reply did not satisfy R. Jesse, nor R. Abba, who explained the verse thus: 'There is, according to our teaching, a world ('olam) above [4] and a world below. [5] Now from the world above begins the kindling of lights which is afterwards completed in the world below, this world subsuming in itself all (the emanations). From this lower world issue punishments to mankind, and through it also God did wonders and miracles for Israel. And when this world was aroused to perform wonders, the Egyptians were through it cast into the sea at the same time that deliverance was wrought for Israel. Hence the words, "ye shall see them again no more for ever" ('ad 'olam, lit. until a world), meaning, "ye shall not see them until that world ('olam) will be roused, and they will be delivered to judgement"; and as soon as that took place "Israel saw the Egyptians dead upon the sea shore ... and they believed in the Lord and Moses His servant".'

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THEN SANG MOSES.... R. Judah applied to Moses the words: "Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations" (Jer. I, 5). 'Happy is the lot of Israel,' he said, 'that the Holy One, blessed be He, loved them more than any other nation, and out of the abundance of His love appointed to them a prophet of truth and a faithful shepherd, within whom He awakened the holy spirit more than in any other faithful prophet, communicating to him a part of His very self. Jacob dedicated the tribe of Levi to the Holy One, blessed be He, and as Levi was His in a special sense, He took him and crowned him with many crowns, and anointed him with the oil of the holy spirit from above, so that the holy spirit should issue forth to the world through him as from the representative of the holy faith. When the hour arrived at which Moses the faithful shepherd and prophet was to descend into this world, God brought forth a holy spirit from the depths of a sapphire stone in which it was hidden, and crowned it with crowns, and illumined it with two hundred and forty-eight lights, and stationed it before Him and gave over unto its charge the whole of His own Household, with the one hundred and seventy-three keys. Then He crowned it yet again with five diadems, each of which ascended and illumined a thousand worlds of lights and lamps stored in the secret treasures of the holy and highest King. Then the Holy One led it through all the lightful splendour of the Garden of Eden, and brought it to His Palace through all the ranks of the celestial legions. These were greatly amazed, and cried aloud: "Turn aside! For the Holy One has roused a Spirit to rule and to shake the worlds." One voice murmured: "Who is he, this stranger, in whose hands are all the keys?" [54a] But another rebuked the first, and proclaimed: "Receive him in your midst! For on a day, and that right soon, he will descend to dwell among men, and the Torah, the most hidden treasure, shall be delivered into his hands to shake worlds both above and below." Then all trembled and followed Moses, saying: "Thou hast caused a man to ride over our heads; we went through fire and through water" (Ps. LXVI, 12). The letter Mim of the name of MoSHE drew nigh and crowned itself with its crown, and then crowned Moses with three hundred and twenty-five crowns, delivering also its keys into his hand. The letter Shin of the three Patriarchs crowned him with three holy crowns, and delivered into his keeping all the keys of the King and appointed him the faithful steward of the Household. The letter He drew nigh and crowned him with its crown. Then the spirit descended in one of the boats that sail on the great Sea, and received him in order to train him for sovereignty, and gave him, Moses, weapons with which to vanquish and punish Pharaoh and his whole land. And when he came down to earth in the seed of Levi, four hundred and twenty-five lights glittered before the face of the King, and four hundred and twenty-five esoteric formations of letters, expressing Divine mysteries, accompanied the spirit to its place. When he came forth into the world, the letter He of the Holy Name shone from his face, and the house wherein he dwelt was filled with his radiance. At that hour the Holy One proclaimed: "Before I had formed thee in the belly I knew thee; and before thou earnest forth out of the womb I sanctified thee, and I made thee a prophet unto the nations."'

Said R. Isaac: 'At the moment when the Holy One slew the great chieftain of the Egyptians, and Moses and the children of Israel saw him, they began to sing.'

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THEN SANG MOSES AND THE CHILDREN OF ISRAEL THIS SONG UNTO THE LORD. Said R. Abba: 'I have examined all the songs which Israel sang unto the Holy One, and I find that all of them began with "then" (az) (Cf. Jos. X, 12; 1 Kings VIII, 12; Num. XXI, 17.) The reason for this is that all the wonders, and all the mighty deeds which were done to Israel when the light of the Holy Ancient One shone in His crowns, are engraved in the letters Aleph and Zain [6]. Then there is song, the song of all sides. "Yashir" (lit. will sing): the tense suggests that this song fitted that occasion and will also fit the future Redemption, when it will again be sung by Israel. The expression "Moses and Israel" proves that the righteous of the past ages, although they have entered into the highest regions and are united with the "Bundle of life", will all rise again in bodily form and behold the signs and mighty works which the Holy One shall show to Israel, and sing this hymn.' R. Simeon established this fact by the following verse: "And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the rest of his people" (Isa. XI, 11). '"The rest" " he said, 'are "the remnant", the righteous, like Eldad and Medad, who "remained" in the camp (Num. XI, 26), the righteous of whom it has been said that the world is sustained by them, who make themselves mere "remainders", as it were. It is they who will be brought to life again at the future Redemption. And why? Are they not already bound up with the "Bundle of life"? Why bring them down to earth again? Let the experience of the past give the answer. It has pleased the Holy One, in former time, to send down to earth those spirits and souls who belonged to the highest supernal grade. Should He not, then, let the spirits of the righteous men come down again in the future when He will make the crooked straight (i.e. redeem the world)? For, indeed, "there is not a righteous man upon earth that doeth good and sinneth not" (Eccl. VII, 20). And even the sinless ones who only died because of the "counsel of the Serpent" [7] will arise and be counsellors to the Messiah. "Moses and the children of Israel will sing this song." The same is implied in the words: "As in the days of thy going out of the land of Egypt will I show unto him marvellous things" (Micah VII, 15), where the "him" refers to Moses. Also: "I will show him the salvation of God" (Ps. L, 24); "I will show him my salvation" (Ibid. XCI, 16). [54b] Moses and the children of Israel will then sing "this song unto the Lord": the song of the Matrona to the Holy One, blessed be He. We have been taught that every one who sings this hymn daily with true devotion will be worthy to sing it at the Redemption that is to be, for it refers both to the past world and to the future world; it contains confirmations of faith and mysteries relating to the days of the Messiah. The Shekinah will sing this song to the Lord, because the King will receive Her with a radiant countenance. R. Jose said that the Shekinah will praise the Lord for all the concentration of light and holiness which the Holy King shall direct towards her. Said R. Judah: 'If this is the song of the Shekinah, why does it say that Moses and the children of Israel sang it? Blessed were they that they knew how to praise Him for all the power and might which the Shekinah receives and shall receive from Him, the Holy King!' According to R. Abba, the singing is to be directed, not to any of the emanations of the Deity, but to the Holy King in His very essence, as it says, concerning the song of Moses and the children of Israel, that they sang "to the Lord". R. Jose said that the words "this song to the Lord" refer to the "river that issues forth from Eden" (Gen. II, 10), from which all the abundance of oil issues to kindle the lights; whereas the words "I will sing unto the Lord" (Ibid.) refer to the Supernal Holy King.

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AND SPAKE, SAYING: this repetition denotes that it is to be sung in all generations, in order that it should never be forgotten, for he who is worthy to sing this song in this world shall be worthy to sing it in the world to come, and to declare praises with it in the days of the Messiah, when the Community of Israel will rejoice in the Holy One. "Saying" means saying at the time of the Exodus, saying when Israel was in the Holy Land, saying in exile, saying when Israel will be redeemed, saying in the world to come.

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I WILL SING UNTO THE LORD. As stated above, they spoke in the name of the Shekinah, hence the singular. "To the Lord" -- to the Holy King. For highly exalted is He (gaoh gaah): He ascends to be crowned with His crowns in order to dispense blessings, and perform wonderful works, and to be exalted in and through all; exalted in this world, exalted likewise in the world to come; exalted in order that He may crown Himself with His crowns and be glorified in perfect joy. THE HORSE AND HIS RIDER HATH HE THROWN INTO THE SEA. The dominion below and the dominion above, which are bound up the one with the other, have been delivered to that great "Sea" and that great sovereignty for punishment, as we have been taught that the Holy One does not exercise judgement below until He has done so above on the celestial representative of the particular nation, as it says: "The Lord shall punish the host of the high ones in the height (heaven) and the kings of the earth upon the earth" (Isa. XXIV, 21). R. Judah said: 'On that night extreme severity was roused, for the Matrona asked that all the hosts below and all the powers above should be delivered unto Her. And so they were.'

R. Hiya discoursed on the verse: Thou hast beset me behind and before, and hast laid thine hand upon me (Ps. CXXXIX, 5). He said: 'How greatly is it incumbent on the children of men to glorify the Holy One, blessed be He! For when He created the world [55a] He looked on man and designed to make him to rule over all earthly things. He was of dual form and resembled both celestial and earthly beings. The Lord sent him down in splendour, so that when the lesser creatures beheld the glory of his state they fell down before him in awe, as it says: "And the fear of you and the dread of you shall be upon every beast of the earth and upon every fowl of the earth" (Gen. IX, 2). The Holy One brought him into the garden of His own planting, so that he might guard it and have endless joy and delight therein. A canopy of precious stones the Holy One also devised and fashioned to enfold man with glory: and the supernal angels rejoiced in his presence. Then the Lord gave him the commandment concerning the one tree: and, alas! man failed in his obedience and was not steadfast in the commandment of his Master. We find in the book of Enoch that after the Holy One, blessed be He, had transported Enoch to the supernal regions and shown him all the treasures of the King, both the celestial and the terrestrial, He permitted him to behold the Tree of Life and that Tree of which Adam was warned, and showed him the place where Adam had dwelt in the Garden of Eden, and Enoch perceived that if Adam had been obedient he would have so dwelt for ever, having eternal life and perpetual joy in the glory of the Garden. But because he broke the commandment of his Lord, he was punished.' R. Isaac said: 'Adam was created as a double personality (male and female), as previously explained. "And he took one of his ribs ... " (Gen. II, 21): He sawed him in two, and thus two persons were formed, one from the east and one from the west, as it says: "Thou hast beset me behind and before", i.e. from the west and from the east.' Said R. Hiya: 'What did the Holy One do? He formed the female, perfected her beauty exceedingly, and brought her to Adam, as it is written: "And the Lord God formed the side (zela" cf. Ex. XXVI, 20) which he had taken from man into a woman" (Ibid. 22).' R. Judah said: 'The Holy One gave to Adam a supernal soul and endowed it with wisdom and understanding that he might know all things. From which place did He take the soul?' 'From the place whence the other holy souls emanate.' Thus R. Isaac. Said R. Judah: 'We learn this from the verse: "Let the earth bring forth the living soul after its kind" (Gen. II, 24.). "The earth" signifies the place where the Sanctuary stood, and "living soul" refers to the soul of the first man.' R. Hiya said: 'Adam knew more of the supernal wisdom than the angels above; he was able to penetrate into all things and to be in closer union with his Master than any of the other beings in the universe. But when he sinned, all the springs of wisdom were closed to him: "And the Lord God sent him forth from the garden of Eden to till the ground" (Ibid. III, 24).' Said R. Abba: 'The first man consisted of male and female, for it says: "Let us make man in our image after our likeness" (Ibid. I, 26), which indicates that male and female were originally created as one and separated afterwards. When it says, "the ground from whence he was taken" (Ibid.), the "ground" represents the feminine principle, and the Holy One associated with this to create man.'

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MY STRENGTH AND SONG IS JAH. R. Jose said: 'The Yod and the He in the Divine Name are mingled, and one is contained in the other and they are never separated, being for ever united in love, being the source whence emanate all those streams and springs of blessing and satisfaction to the universe. The waters of these springs never "deceive" (Isa. LVIII, 11). Hence: "and He became my salvation", since for this purpose and unto this end the Holy King reveals His power below, and the Right Hand is moved to perform marvellous deeds.'

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THIS IS MY GOD AND I WILL MAKE HIM A HABITATION; THE GOD OF MY FATHER, AND I WILL EXALT HIM. "This is my God" refers to the Zaddik, from whom blessings emanate on the married state; "and I will make him a habitation" in the place where love is found, namely in the Sanctuary. "The God of my father, and I will exalt him" was said by Moses (the Levite) in regard to the supernal sphere whence the Levites derive, so that in this way there should be symmetry and perfection in that place. R. Isaac said that "and he became my salvation" refers to the Holy King, as in Isa. XII, 2. [55b]

R. Hezekiah interpreted the verse: "A friend loveth at all times, and a brother is born for adversity" (Prov. XVII,17), as follows. '''A friend" is the Holy One, of whom it is written, "Thine own friend and thy father's friend, forsake not" (Ibid. XXVII, 10). The Israelites are "brethren and friends" of the Holy One, and therefore when their enemies afflict them, God says, "For my brethren and friends' sake I will say, Peace be within thee" (Ps. CXXII, 9). He is a brother to meet the "adversity that is born".' Rabbi Judah refers the word "born" to the Holy One, for when one of His friends suffers tribulation through his enemies, the Holy King is roused in His strength to avenge him: His power is "born", that is, manifested. R. Jose said: 'How great should be man's love for the Holy One! Verily, love is the only true worship, and he who worships God in love is called "beloved" by Him.' There is an apparent contradiction in the two verses: "Thine own friend and thy father's friend forsake not", and "Withdraw thy foot from thy friend's house" (Ibid. XXV, 17). The members of the Fellowship have, however, explained it by applying the verses to different kinds of sacrifice. One should be diligent in sacrificing burnt-offerings and peace-offerings, but in regard to sin-offerings it is better to sin not, and so "withdraw thy foot from thy Friend's house", the Temple. Indeed, "thou must not forsake thy Friend", thou must worship Him, cleave to Him, keep His commandments, but "withdraw thy foot from thy evil impulse that he should not become thy master, withdraw it from thy house, namely from the holy soul which thy Friend has put into thee". The true worship of the Holy One, blessed be He, consists in loving Him above all and in all, as it is written: "Thou shalt love the Lord thy God" (Deut. VI, 5).

All the Israelites beheld at the sea what even the prophet Ezekiel was not privileged to see, and even the embryos in their mothers' wombs beheld the wonderful works of the Holy One, and sang praises to Him, saying: "This is my God and I extol Him; the God of my father and I exalt Him", namely the God of father Abraham. Said R. Jose: 'Does the God of Abraham need our exaltation? Is He not already exalted high above our comprehension?' R. Jesse replied: 'Yet man can and must exalt Him in the sense of uniting in his mind all the attributes in the Holy Name, for this is the supremest expression of worship.'

R. Judah sat one day at the feet of R. Simeon, and he began to expound the following verse: The voice of thy watchmen, they lifted up their voices, they shall sing altogether ... when the Lord shall return to Zion (Isa. LII, 8). 'These "watchmen" " he said, 'are those who "watch" for the time when the Holy One will build His House once again. The use of the past tense "lifted", where we should rather have expected the future "shall lift", conveys the lesson that he who has lifted up his voice in weeping and lamentation over the destruction of the Temple shall be worthy to be numbered among those of whom it says "they shall sing altogether", and to enjoy the privilege of beholding the Holy One when He shall inhabit His House once more. The words "when the Lord returns (to) Zion" are to be understood as meaning "when the Lord brings back Zion". For when the earthly Jerusalem was destroyed, and the Community of Israel was scattered over the face of the earth, the Holy King drew Zion [8] up to Himself and stretched it out before Him, because the Community of Israel was banished. When, however, the Community of Israel shall be restored, the Holy King will restore Zion to its place, to unite itself with her in perfect bliss; and the children of Israel will sing: "He is my God, and I have prepared for Him an habitation." Concerning this it is written: "This is the Lord, we have waited for him, let us be glad and rejoice in his salvation" (Isa. XXV, 9) -- meaning, literally, "in His own salvation".

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THE LORD IS A MAN OF WAR, THE LORD IS HIS NAME. R. Abba referred in connection with this verse to the words: "Therefore it is said in the book of the wars of YHVH: 'Vaheb in Supha, and in the brooks of Arnon'" (Num. XXI, 14). He said: 'How assiduously should one ponder on each word of the Torah, for there is not a single word in it which does not contain allusions to the Supernal Holy Name, not a word which does not contain many mysteries, many aspects, many roots, many branches. [56a] Where now is this "book of the wars of the Lord"? What is meant is, of course, the Torah, for, as the members of the Fellowship have pointed out, he who is engaged in the battle of the Torah, struggling to penetrate into her mysteries, will wrest from his struggles an abundance of peace. All other wars involve strife and destruction, but the war of the Torah is one of peace and love: "Vaheb in Supha" may be read "ahabah be-sophah", "love is in her end", for there is no love nor peace like this. The word "book" is used, and not "torah" as we might expect, for an esoteric reason, viz. that there is a divine sphere called "Book", as it says: "Seek ye out of the book of the Lord and read" (Isa. XXXIV, 16), on which all the mighty works of the Lord depend and from which they emanate. With this, God made war against a certain sphere at the end (soph) of the grades called Yaheb. God also fought against the "brooks", the subsidiary principalities attached to it. He waged war from the region called "Amon", which is the sphere of the supernal marital union [9] which is never dissolved. Therein it is rooted and spreads its branches to make war on every side and to manifest great and glorious power. When the mighty works of the Lord are roused and His battles begin to be waged, how many celestial warriors are stirred up to do martial deeds on every side! Then swords and spears are whetted, and mighty deeds begin. The sea grows stormy and the waves thereof rise mightily, and the boats toss on the heaving waters. Then the fray commences with catapults, spears, swords, and arrows, and the Lord takes command of His hosts to conduct the battle. Woe unto those against whom the Holy One declares war! "The Lord is a man of war." From the letters of this phrase lines of battle are formed against the wicked, the enemies of the Lord. These letters are known to the initiated, as has been explained elsewhere. In time to come the Holy One, blessed be He, will conduct a stupendous warfare against the heathen nations, to the glory of His Name: "Then shall the Lord go forth and fight against those nations" (Zech. XIV, 3); "Thus will I magnify myself and I will be known in the eyes of many nations" (Ezek. XXVIII, 23).'

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PHARAOH'S CHARIOTS AND HIS MIGHT HE CAST INTO THE SEA AND THE CHOSEN ONES OF HIS KNIGHTS WERE DROWNED IN THE RED SEA. R. Judah said: 'When the Israelites were about to cross the sea, the Holy One said to the angel who is appointed over the sea: "Divide thy waters!" "Why?" said the angel. "So that My children may pass through." "Do they really deserve this redemption?" said the angel. "Wherein lies the difference between them and the Egyptians?" Said the Holy One: "I made this condition with the sea when I created the world!" Thereupon He exerted His power and the waters were piled up, wherefore it is written: "The waters saw thee, O God, the waters saw thee, they were afraid; the depths also were troubled" (Ps. LXXVII, 17). Then He said to the angel: "Exterminate all those hosts", and it then covered them, as it says, "the chariots of Pharaoh and his host he cast into the sea".'

Said R. Eleazar: 'Behold, how many chariots, how many hosts, the Holy One has formed above! How many camps, how many divisions! And all of them are [56b] linked to one another, all are chariots one to another, manifold grades, diverse and yet united! From the left side the chariots of the unholy principalities rise up. They also are linked one with the other, grade to grade, the greatest of them being, as we have already pointed out, "the firstborn of Pharaoh", whom the Holy One killed. All of these unholy powers are delivered unto the judgement of the Kingdom, the which is called "the great sea", in order that they may be uprooted each in his own grade, and be utterly cast down, and when they are broken above, all their counterparts below are also broken and lost in the "lower sea". As to the "captains" (shalishim) who were drowned in the Red Sea, it has already been made clear that all these grades consist of three (shalosh) attributes each (two and one, the triad, corresponding to the holy triad above). They were all delivered unto Her (the Shekinah's) hand, that their power might be broken. All the ten punishments which the Holy One brought on Egypt were achieved by the power of one "hand", for the "left hand" is included in the right, the ten fingers forming one entity in correspondence to the Ten expressions by which the Holy One is designated. Then came a punishment which was equal to all the rest, that of the sea: "The last one was the hardest" (Isa. VIII, 23). And in the future the Holy One will deal similarly with all the hosts, princes and chieftains of Edom (Rome), as it is written: "Who is he who cometh from Edom, with dyed garments from Bozrah? I that speak in righteousness, mighty to save" (Isa. LXIII, 1).'

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PHARAOH'S CHARIOTS AND MIGHT HE CAST INTO THE SEA. R. Isaac referred to the verse: "When he uttereth his voice, there is a multitude of waters in the heavens" (Jer. X, 13), and said: 'According to tradition, the Holy One created seven heavens, and in each heaven stars and planets are fixed. Arabot is above them all. The length of each heaven is such that it would take two hundred years to traverse, and the distance between each heaven and the next would take five hundred years to traverse. As for Arabot, one would need one thousand five hundred years to cover its whole length, and the selfsame number for traversing its breadth. All the heavens are lighted from the radiance of Arabot. Above Arabot is the heaven of the Hayoth, and above this latter sphere another heaven, brighter than all, as it is written: "And the likeness of the firmament upon the heads of the Hayoth" (Ezek. I, 22). And below there are many chariots at the right hand and at the left, of many grades, each with its own name. And beneath them are others, smaller and yet more varied, which are the smallest ranks of this celestial but unholy order; as it is written: "The sea is great ... small beasts and great are there" (Ps. CIV, 25), as we have affirmed, that on the left side below there is a ruler, the "other side", attached to those above, but they are crushed by the great holy power, according to our interpretation of the words, "Pharaoh's chariots and his might he cast into the sea".'

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THY RIGHT HAND, O LORD, GLORIFIED IN POWER. R. Simeon said: 'In the hour when the morning breaks, the Hind (Shekinah) rises and starts from her place in order to enter the two hundred palaces of the King. When a man studies [57a] the Torah in solitude at midnight, at the hour when the north wind springs up and the Hind desires to be astir, he is taken with her into supernal realms, to appear before the King. When dawn brightens and he recites his prayers, and unifies the Holy Name in manner due, he is encircled with a thread of grace; he looks into the firmament, and a light of holy knowledge rests upon him. As the man is thus adorned and shrouded with light all things tremble before him, for he is called the son of the Holy One, the son of the King's Palace. Concerning him it is written, "The Lord is nigh to all who call upon him, to all that call upon him in truth" (Ps. CXLV, 18). The words "in truth" have the same significance as in the verse, "Thou wilt give truth to Jacob" (Micah VII, 20), "truth" here meaning the full knowledge which enables the worshipper perfectly to unite the letters of the Holy Name in prayer, which is indeed the true service of the Holy Name. He who knows how to unify thus the Holy Name establishes the one, the peculiar people in the world, as it is written: "And who is like thy people Israel, one people on earth?" (2 Sam. VIII, 23). Therefore it has been taught that a priest who knows not how to unify thus the Holy Name cannot perform proper service, for on the achievement of that unity hangs both celestial and terrestrial worship. The priest must, therefore, strive to concentrate heart and mind on the attainment of this unification, so that those above and those below may be blessed. And if a man comes to unify the Holy Name, but without proper concentration of mind and devotion of heart, to the end that the supernal and terrestrial hosts should be blessed thereby, then his prayer is rejected and all beings denounce him, and he is numbered with those of whom the Holy One said, "When ye come to see (reading lir'oth instead of leraoth) my countenance (panim lit. countenances), who hath required this from your hand, to tread my courts?" All the "countenances" of the King are hidden in the depths of darkness, but for those who know how perfectly to unite the Holy Name, all the walls of darkness are burst asunder, and the diverse "countenances" of the King are made manifest, and shine upon all, bringing blessing to heavenly and earthly beings. He who comes to unify the Holy Name must do so from the side of zoth (lit. "this", a name for the Shekinah), as it is written, "with this (be-zoth) shall Aaron come into the sanctuary" (Lev. XVI, 3), in order that the Zaddik and Righteousness may be perfectly united, and through this union all things may be blessed. But if he attempts to unify the Holy Name without bringing himself into the fitting frame of mind, if he come not in fear and love, then God says unto him: "Who hath required this (zoth) of your hand to tread my courts?" (Ibid.). No blessing appertains to such prayer; nay, rather, he who prays in such a fashion merely invokes upon himself and upon all things the attribute of Judgement. Now all light, all blessing, all joy, emanates from the "Right Hand" of the Holy One, blessed be He. Yet at the same time the "Left Hand" participates in the activities of the Right, just as in a human being, for though the right is the leader, yet when it is active the left becomes active likewise. When a man raises up his hand in prayer, his purpose is to bless God. But with God it is the reverse: when He raises up His right hand, then woe unto those below, yea, woe and tribulation; for then all blessing and support is removed from them. We learn this from the verse: "Thou stretchedst out thy right hand, the earth swallowed them" (Ex. XV, 12), meaning, that so soon as God raised His right hand they perished. (The Targum also renders, "Thou liftedst up Thy right hand".) When the Right Hand is in its place, the Left Hand is under its dominance, therefore stern justice can have no power among men. But if the Right Hand is lifted up, the Left remains alone, and stirs up mighty judgement in the world.' Each time that R. Simeon came to the words, "He hath drawn back his right hand" (Lam. II, 3), he used to weep, interpreting them to mean that the Lord permitted the Left Hand to be powerful and to have sole dominion over the worlds, while the Right Hand remained in another place, far off. R. Simeon interpreted [57b] the words "hazaddik abad" (lit. "the righteous comes to grief", is lost, perishes (Isa. LVII, 1), in the sense that when the Temple was destroyed, of all the aspects of the King it was the one that is known as "Righteous" (Zaddik) that "lost", in a twofold sense. He lost because blessings no longer abode with Him as before; and He also lost because His spouse, the Community of Israel, was parted from Him. Thus the Righteous "lost" more than all. Moreover, concerning the time to be, which is the time of the Messiah, it is written: "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, behold thy king cometh unto thee, he is righteous and saving himself (nosha')" (Zech. IX, 9). It does not say "moshia"' -- "saving" or "a saviour", but "nosha"' -- "being saved", literally.

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THY RIGHT HAND, O LORD, GLORIFIED IN POWER, THY RIGHT HAND DASHES IN PIECES THE ENEMY. The form "ne'ddari" (glorified) instead of "ne'ddar" suggests a plural, referring as it does to the joining of the Left Hand with the Right. Said R. Simeon: 'It is as we have explained. Just as man was divided physically, in order that he should receive a wife and both together form one body, so the Right Hand was divided, as it were, in order that it might take unto itself the Left and both become one, and therefore it is that God smites and heals with one and the same Hand. Note that this whole song has a reference both to the time of its composition and to the future; hence it does not say "hath dashed", but "dashes" (tir'az, lit. will dash), i.e. when the Messiah shall arise. The same applies to the following verse: "In the fulness of thy majesty thou wilt overthrow (taharos) thine opponents; thou wilt send forth (teshalah) thy wrath; it will devour them like stubble." Thus the words, "Thy right hand, O Lord, glorified in power", refers to this time, to this world; the words "Thy right hand will dash the enemy" to the time of the Messiah; "In the fulness of thy majesty thou wilt overthrow thine opponents" to the time of Gog and Magog; "Thou wilt send forth thy wrath, it will devour them like stubble" to the time of the resurrection, of which it says, "and many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan. XII, 2). Blessed are those who will be left in the world at that time! And who will they be? None will remain, except the circumcised who have accepted upon themselves the sign of the holy covenant and have entered into this holy covenant in its two parts, [10] as we have pointed out, and have guarded the covenant against contact with an alien sphere. These will remain and their names will be written "to life eternal", as it says: "And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called 'holy', even everyone that is written to life in Jerusalem" (Isa. IV, 3). "Zion" and "Jerusalem" symbolize the two grades (Foundation and Kingdom) into which he who will be circumcised shall enter. Such shall remain at that time, and the Holy One, blessed be He, will renew the world with them and rejoice together with them. Concerning that time it is written: "May the glory of the Lord remain for ever; may the Lord rejoice in his works" (Ps. CIV, 31).'

R. Hiya once went to visit R. Eleazar, whom he found with R. Jose, the son of R. Simeon ben Lekunya, his father-in-law. As R. Eleazar raised his head he noticed R. Hiya. Said the latter: 'What is the meaning of the words, "Her ways are ways of pleasantness" (Prov. III, 17)?' He replied: 'How foolish are the sons of men that they neither know nor heed the words of the Torah! These words are the "ways" by which one merits that "pleasantness of the Lord" of which the Psalmist speaks (Ps. XXVII, 5). As we have pointed out on another occasion, the Torah and her ways emanate from this "pleasantness".' Said R. Hiya: 'We have a tradition that when the Holy One, blessed be He, gave the Torah to Israel a light shone forth from that sphere which is called "Pleasantness", a light wherewith the Holy One crowned Himself, and from which were irradiated all worlds, [58a] all firmaments, and all crowns, and concerning which it is written: "Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart" (S.S. III, 11). When the building of the Temple was completed, the Holy One, blessed be He, crowned Himself with this crown and seated Himself on His Throne. But since the destruction of the Temple He has not donned this crown, and the "Pleasantness" is concealed and hidden.' Said R. Eleazar: 'When Moses entered the cloud (Ex. XXIV, 18), like a man traversing the region of the Spirit, a certain great angel, whose name, according to tradition, is Kemuel, and who is appointed guardian and chief over twelve thousand messengers, sought to attack him. Thereupon Moses opened his mouth and uttered the twelve letters of the Holy Name which the Holy One had taught him at the bush, and the angel departed from him to a distance of twelve thousand parasangs. And Moses walked in the midst of the cloud, his eyes flaming like coals of fire. Then another angel met him, greater and more eminent than the first. His name, according to tradition, is Hadraniel, and he is set above all the other angels and celestial cohorts, yea, is even removed from them by a distance of one thousand and sixty myriads of parasangs, and his voice, when he proclaims the will of the Lord, penetrates through two hundred thousand firmaments which are surrounded by a white fire. On seeing him, Moses was struck dumb with awe, and would have thrown himself down from the cloud, but the Holy One, blessed be He, admonished him, saying: "Moses, thou didst speak much with Me at the bush and didst desire that I should reveal to thee the Holy Name, and wast not afraid, and art thou now affrighted before one of My servants!" When Moses heard these words from the voice of his Master, he took courage; opening his mouth, he uttered the Supreme Name of seventy-two letters. At this, Hadraniel trembled, and drew near to Moses and cried: "Happy indeed is thy lot, O Moses, for that thou hast been vouchsafed knowledge such as is denied even to the supernal angels!" He then went along with Moses until they came to a mighty fire belonging to an angel whose name is Sandalphon, and who, as tradition tells us, is removed from his fellow angels through the magnitude of his splendour by a distance of five hundred years, and who stands behind the "curtain" of his Master, and out of the prayers of Israel weaves crowns for his Lord, and when such a crown is placed on the head of the Holy King, He receives Israel's supplications, and all the heavenly hosts begin to tremble in awe, and to shout: "Blessed be the glory of the Lord from his place" (Ezek. III, 12). Said Hadraniel to Moses: "Moses, I can no longer be with thee, lest the powerful fire of Sandalphon burn me". At that moment Moses began to quake with mighty dread, but the Holy One took hold of him and made him sit before Him and taught him the Torah, and spread over him the radiance of that "pleasantness", so that his countenance shone in all those firmaments and all the hosts of heaven trembled before him when he descended with the Torah. When the Israelites committed the sin of the Golden Calf below, the Holy One took away from Moses one thousand parts of that splendour, and the supernal angels and all those hosts came to burn him. When the Holy One said to him: "Go, get thee down, for thy people ... have corrupted themselves" (Ex. XXXII, 7), Moses trembled and could not utter a word. Then he began to pray and intercede for Israel. Said the Holy One to him: "Moses lay hold of My Throne and gain courage therefrom!" And the Holy One rebuked all those hosts, and Moses took hold of the two tablets of stone and brought them down. Concerning this event it is written: "A wise man scaleth the city of the mighty, and bringeth down the strength of the confidence thereof" (Prov. XXI, 22). And from the remnants of that brightness Moses's countenance shone. Now, if merely because of this remnant of brightness the children of Israel could not steadfastly behold the face of Moses, how glorious must the splendour have been in its original state!' Said R. Hiya: 'The words, "Thy right hand, O Lord, glorified in power", refer to the Torah. This "right hand" does "dash in pieces the enemy"; for there is nothing which can break the power of the heathen nations save the power of the Torah, in the study of which Israel is absorbed. For as long as they are faithful students of the Torah the "Right Hand" is powerful and breaks down the domination of the heathen, and therefore the Torah is called "Strength", as it says, "The Lord will give strength to his people" (Ps. XXIX, 11). Contrariwise, when Israel neglects the Torah, the "Left Hand" predominates, and with it the power of heathendom and the nations rule over Israel and issue tyrannous decrees against them, and Israel is scattered among the nations, as it is written: [58b] "Why doeth the land perish and is burned up like a wilderness? ... Because they have forsaken my Torah" (Jer. IX, 11-12).' Said R. Eleazar: 'It is indeed so. As long as the voices of the Israelites are heard in the synagogues and in the houses of study they are powerful: "the voice is the voice of Jacob"; but if not, then "the hand are the hands of Esau" (Gen. XXVII, 22), as has been explained on another occasion.'

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IN THE GREATNESS OF THINE EXCELLENCY (lit. uplifting) THOU OVERTHROWEST THEM THAT RISE UP AGAINST THEE. R. Hezekiah found here the same idea as in the verse: "Why standest thou afar off, O Lord? Why hidest thou thyself in time of trouble?" (Ps. X, 1). 'The sins of mankind,' he said, 'cause the Holy One to ascend higher and higher, and then men cry bitterly but without avail, because the Holy One has departed from the world, and they are unable to return to Him.' R. Isaac, however, applied these words to the time when the Holy One will adorn Himself with majesty in face of the nations who will gather against Him, of whom it says: "The kings of the earth set themselves, and the rulers take counsel together against the Lord and against his anointed" (Ps. II, 2). We are told that the seventy guardians of the nations will at that time gather from all sides with the armies of the whole world and start war against Jerusalem the holy city, and take counsel together against the Holy One. They will say: "Let us rise first against the Patron, and then against His people and against His sanctuary!" Then "He that sitteth in the heavens shall laugh; the Lord shall have them in derision" (v. 4). He will put on His majesty and shall dash them in pieces.' R. Abba said, in the name of R. Jesse the Elder -- and R. Simeon made the same remark -- that the Holy One will bring to life again all those kings who afflicted Israel and Jerusalem: Hadrian, Lupinus, Nebuchadnezzar, Sennacherib, and all the other kings of the nations who have destroyed His house, and set them up again as rulers, and they shall gather many nations, and then He will do vengeance and justice upon them near Jerusalem, as it is written: "And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem" (Zech. XIV, 12). On the other hand, here it says: "In the greatness of thy excellency Thou wilt overthrow thine opponents", which refers to the Messianic times; and so this song has an eternal significance.

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THE ENEMY SAID: I WILL PURSUE, I WILL OVERTAKE. "The enemy" is the celestial guardian of the Egyptians. When power was given to him over Israel, he desired to make an end of them, but the Holy One remembered the "Mountains of the world" (the Patriarchs), and these shielded them. And this applies to all the supernal guardians of the nations: they all have the same desire to do away with Israel, but the Holy One remembers the merit of the "Mountains of the world" and protects them. When Moses realized this, he sang praises to the Holy One, blessed be He, saying: WHO IS LIKE UNTO THEE AMONG THE GODS, O LORD? Said R. Simeon: 'There is a mighty and wondrous tree in the celestial sphere which supplies nourishment to beings above and below. It has twelve boundaries and stretches along the four sides of the world which encompass it. Seventy branches ascend from it and imbibe nourishment from its roots. Each branch, as the time arrives for it to be dominant, endeavours to drain the whole life of the tree, which is the essence of all the branches, and without which they would not exist. Israel clings to the main body of the tree, and when its time comes to be dominant [59a] it endeavours to protect the branches and to give peace to all. This is also symbolized by the seventy oxen offered on the feast of Tabernacles. Therefore it says: "Who is like unto thee among the gods (elim), O Lord?"; elim in the sense of "trees", as in the passage, "for ye shall be ashamed of the elim (terebinths) which ye desired" (Isa. I, 29). "Who among these is like unto Thee, Who hast pity on all? Among the surroundings of the tree is any like unto Thee, eager to be the guardian of all, even when it dominates them", not wishing to destroy them? "Who is like unto Thee, glorified in holiness?" Namely, in that supreme power called "Holiness", "power of the Lord", "pleasantness of the Lord", as already stated.'

"Who is like unto Thee?" R. Jose discoursed on the verse: "I have seen all the works that are done under the sun, and, behold, all is vanity and breaking of spirit" (Eccl. I, 14). 'How could Solomon,' he said, 'the wisest of men, say that all human actions are vanity? Can this be said of acts of righteousness and lovingkindness, of which it is written, "and the work of righteousness shall be peace" (Isa. XXXII, 17)? However, as has been pointed out, "all is vanity" refers to "works that are done under the sun," whilst "the work of righteousness" is above the sun. So far so good. But what, then, is the meaning of "all is breath (hebel) and breaking of spirit" in regard to the "works that are done under the sun"? Have we not been taught that "hebel" (breath) is the basis of the world above and the world below? It has been explained in the following way, and it is truly so. Every action done here below, if it is done with the intention of serving the Holy King, produces a "breath" in the world above, and there is no breath which has no voice; and this voice ascends and crowns itself in the supernal world and becomes an intercessor before the Holy One, blessed be He. Contrariwise, every action which is not done with this purpose becomes a "breath" which floats about in the world, and when the soul of the doer leaves his body, this "breath" rolls about like a stone in a sling, and it "breaks the spirit". The act done and the word spoken in the service of the Holy One, however, ascend high above the sun and become a holy breath, which is the seed sowed by man in that world, and is called zedakah (righteousness, lovingkindness), as it is written: "Sow for yourselves according to righteousness" (Hos. X, 12). This "breath" guides the departed soul and brings it into the region of the supernal glory, so that it is "bound with the bundle of life with the Lord" (I Sam. XXV, 29). It is concerning this that it is written: "Thy righteousness shall go before thee; the glory of the Lord shall gather thee up" (Isa. LVIII, 8). That which is called "the glory of the Lord" gathers up the souls of that holy breath, and this is indeed ease and comfort for them; but the other is called " breaking of spirit". Blessed are the righteous whose works are "above the sun" and who sow a seed of righteousness which makes them worthy to enter the world to come, and concerning whom it is written: "Unto you that fear my name shall the sun of righteousness arise with healing in his wings" (Mal. III, 20).' R. Simeon said: 'When the Temple was built below, it was built under the aegis of severity and wrath, as it is written: "For this city hath been to me as a provocation of my anger and of my fury from the day that they built it" (Jer. XXXII, 31); but in the time to come the Holy One will build it and restore it on another noble basis, called "Righteousness", as it is written: "In righteousness shalt thou be established" (Isa. LIV, 14), and therefore it will endure. [59b]

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THOU STRETCHEDST OUT THY HAND, THE EARTH SWALLOWED THEM. Said R. Isaac: 'The members of the Fellowship have remarked that when the Holy One brought the Egyptians dead out of the sea, He bade the earth "take them in", but she refused, until He stretched out His right hand and adjured her, and then she swallowed them.' R. Eleazar said that the "stretching out" of the "right hand" was to separate it from the "left" so that judgement might be executed.

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THOU LEADEST THROUGH THY MERCY THE PEOPLE WHOM THOU REDEEMEST; THOU GUIDEST THEM THROUGH THY MIGHT TO THY HOLY HABITATION. The divine attributes are indicated here in the same way as in the verse, "Thy right hand, and thine arm, and the light of thy countenance, because thou hast thy delight in them" (Ps. XLIV, 4). "Thy right hand" corresponds to "thy mercy" and symbolizes Gedulah (Greatness); "thine arm", corresponding to "Thou guidest them through Thy might", stands for Geburah (Might); and "the light of Thy countenance", corresponding to "Thy holy habitation", indicates the Zaddik (Righteous One).

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FEAR AND DREAD FALL UPON THEM. R. Simeon interpreted the word aymathah (dread, instead of the usual aymah) as aymath he, "the fear of He" (i.e. the Shekinah), since there is no letter or word in the Torah that does not contain profound allusions.

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THOU WILT BRING AND PLANT THEM IN THE MOUNTAIN OF THINE INHERITANCE. The superfluous vau in tebiemo and wetitaemo ("Thou wilt bring and plant them") is an indication, given by the holy spirit, that these words refer to a later generation of Israelites who were circumcised by Joshua, and in whom the holy sign of the Divine Name was imprinted. They were qualified to inherit the land; for he who is circumcised and in whom the holy sign is revealed, and who guards it from profanation, is called "righteous", and "the righteous will inherit the land" (Isa. LX, 21). Truly, there is not a word or even a small letter in the Torah which does not contain profound allusions and holy indications. Happy is the lot of those who apprehend them!

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THE PLACE WHICH THOU HAST MADE FOR THY DWELLING-PLACE, LORD, FOR THE SANCTUARY, LORD, WHICH THY HANDS PREPARED. [11] This implies the necessity of building a sanctuary below, corresponding to the sanctuary above, wherein the Holy One is daily served and worshipped. Now prayer itself has the character of service, and is called so. A synagogue should be a handsome structure, beautifully decorated, for it is an earthly copy of a heavenly prototype. The Temple below had its counterpart in the Temple above, and everything there, holy vessels and holy ministers, corresponded to something above. The same was true of the Tabernacle which Moses erected in the desert. And a synagogue must have the same object: it must be a true house of prayer. A sanctuary must have windows, as Daniel had in his upper chamber where he prayed (Dan. VI, 11), corresponding to the "windows" in heaven, as it is written: "My beloved ... he looketh forth at the windows, showing himself through the lattice" (8.8. II, 9). We might think that it is more proper to pray in the open air in order to allow the spirit a free ascent. This, however, is not so! There must be a house to correspond to the "House" above. Besides, prayer and the spirit must issue forth from a narrow, limited space, in a straight line towards Jerusalem, [60a] without deviating right or left. This is symbolized by the sound of the Shophar, which is thrust forth in a straight line from a narrow opening and breaks through the firmaments in order to stir up the Spirit above. It is true, we are told, that "Isaac did meditate in the field" (Gen. XXIV, 63); but there are special reasons for this; and besides, the field where he prayed was not an ordinary field.

Said R. Abba: 'Happy indeed are those who are worthy to sing this song in this world! They will be found worthy to sing it again in the world to come. This hymn is built up out of twenty-two engraved letters and of ten Words of Creation, [12] and all are inscribed in the Holy Name, and are the completion and harmony of that Name. This, however, has already been explained.' Said R. Simeon: 'When the Israelites stood at the Red Sea and sang, the Holy One, blessed be He, revealed Himself to them with all His hosts and chariots, in order that they should know their King who had wrought all those signs and mighty works for them, and that each one of them should perceive of the Divine more than was vouchsafed to any prophet. Should anyone say that they did not know and did not cleave to the Supernal Wisdom, this song that they sang in perfect unison is a proof to the contrary; for how could they, without the inspiration of the Holy Spirit, have all sung together as if through one mouth? Yea, even the embryos in their mothers' wombs sang it in unison and beheld things that the prophet Ezekiel could not see. They all beheld the Divine glory eye to eye, and when their singing was ended their souls were so filled with joy and ecstasy that they refused to continue on their journey, desiring yet more perfect revelations of that glorious mystery. Then Moses said to the Holy One: "Thy children are loth to depart from the sea, because of their eagerness to behold Thee." What did the Holy One do? He hid His glory and transferred it from there to the wilderness, half disclosing it to them there. Moses bade them many times to proceed, but they refused, until he took hold of them and showed them the light of the glory of the Holy One in the wilderness. Concerning this it is written: "They went out into the wilderness of Shur" (v. 22), which, being interpreted, means that they went into the wilderness of "Beholding" (shur = to look round).'

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AND THEY WENT THREE DAYS IN THE WILDERNESS AND FOUND NO WATER. In Scripture "water" stands as a symbol for the Torah: "Ho, every one that thirsteth, come ye to the waters" (Isa. LV, 1). 'But', remarked R. Jesse, 'the time for the giving of the Torah was not yet, and how could they expect to find this "water" there?' Said R. Eleazar: 'They went out into the wilderness to see the glory of the Holy One, but could not, for He removed it from there. We learn from this that "water" is the symbol of the Torah, and the Holy One and the Torah are one.' Said R. Simeon: 'There in the wilderness a strange power, representing the nations of the world, the ruling spirit of the desert, appeared to them, but they soon discovered that it was not the radiance of their King's glory. Hence it says: AND WHEN THEY CAME TO MARAH THEY COULD NOT DRINK OF THE WATERS OF MARAH, FOR THEY WERE BITTER, and they did not feel the same "sweetness" in their souls as before. Moreover, this power came to act as an accuser against them. Then HE (Moses) CRIED UNTO THE LORD, AND THE LORD SHOWED HIM A TREE, [60b] WHICH, WHEN HE CAST IT INTO THE WATERS, THE WATERS WERE MADE SWEET. The "tree" is a symbol of the Torah, which is "a tree of life to those who lay hold upon her" (Prov. III, 18), and the Torah and the Holy One, blessed be He, are one.' R. Abba said: 'The "Tree" is a direct symbol of the Holy One, for it says: "The tree of the field is (the supernal) Adam" (Deut. XX, 19). The "field" is the "Field of the holy apples". Thus, when the light of their King's glory manifested itself to them, "the waters were made sweet", and the accuser became an intercessor.'

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THERE HE MADE FOR THEM A STATUTE AND ORDINANCE. Said R. Abba: 'At first, when the Israelites entered into the Covenant of the Holy One, there was something lacking in them, namely the final act of circumcision, the "peri'a", so that the holy sign was not manifested in them, but as soon as they arrived at this place they entered into both aspects of the holy sign, through the laying bare of its impress. These two aspects are symbolized by the two terms "statute" and "ordinance". AND THERE HE PROVED THEM: by this holy sign. In the book of R. Jesse the Elder there is a recondite interpretation of this tree (which God showed Moses).

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AND SAID: IF THOU WILT DILIGENTLY HEARKEN TO THE VOICE OF THE LORD THY GOD. "And said." Who said? As it is not directly stated, it refers to the Holy One, blessed be He. R. Hezekiah pointed to a similar expression in the passage: "And to Moses he said, Go up unto the Lord" (Ex. XXIV, 1). R. Jose said that from the context it is clear to whom the "he said" refers. Why, however, does the text continue, "if thou wilt hear the voice of the Lord thy God", instead of "My voice"? To indicate that voice to communion with which they had attained. R. Abba said: 'When the holy sign was manifested in them they entered into a dual holy state, as has been pointed out above; and having entered into these two holy conditions, they thereby entered into communion with two other holy conditions, so that they should not be deprived of any blessings from above, blessings emanating from the Holy King Himself. All this is indicated in the above verse: "and he said", namely the Holy King; "the voice of the Lord thy God" refers to the Shekinah as representing the Community of Israel; "wilt do what is right in His sight" refers to the Zaddik; "and will give ear to His commandment" refers to Nezah. (Victory), while Hod (Majesty) is indicated in the words: "and keep all His statutes". Further, the words "I am the Lord that healeth thee" refer to the Holy King. From this we learn that he who guards the sign of the covenant rises eventually to the perception of the Holy King. R. Isaac said: 'He who is worthy of the perception of Zaddik is also worthy to perceive Nezah and Hod, the triad by which the Community of Israel is blessed; and he who is worthy of these reaches the perception of the Holy King, and so has communion with all four. In correspondence with these four grades the holy impress (of circumcision) has to be guarded from four things (intercourse with a menstruous woman, a bondwoman, a heathen woman, and a harlot). Once a man cleaves truly to the Holy King, then "I will put none of these diseases upon thee which I have brought against the Egyptians: for I am the Lord that healeth thee". Observe with what tenderness and loving speeches the Holy One drew Israel to His Torah! He was indeed like unto a father tenderly leading his son to school, promising him good things.' [61a]

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AND THE LORD SAID UNTO MOSES, BEHOLD I WILL RAIN BREAD FROM HEAVEN FOR YOU. R. Judah quoted here the verse: Blessed is he who considereth the poor: the Lord will deliver him in time of trouble (Ps. XLI, 2). 'These words', he said, 'have been applied to a man who is lying dangerously ill. Such a one is a prisoner of the King -- his neck yoked and his feet in chains. On either side warders keep guard over him. His limbs war with one another, and he is unable to eat. But in his helplessness a guardian angel is appointed to watch over him and to intercede on his behalf before the King, recalling all his virtues and any good deed that he may have done. Happy is then the counsellor who teaches the afflicted one the way of life so that he may be delivered from judgement and be brought back to his Lord; he becomes an intercessor for him above. And what will be his reward? "The Lord will deliver him in time of trouble".'

R. Hiya said: 'I have often wondered at the words, "For the Lord heareth the poor" (Ps. LXIX, 34). Does He then hear only the poor?' R. Simeon replied: 'These words signify that the poor are indeed nearer to the King than all others, for it is written, "a broken and a contrite heart, O God, thou wilt not despise" (Ps. LI, 18) and no one in the world is so broken in heart as the poor man. Mark this! Most human beings appear before the Holy One in body and in soul, but the poor man presents himself before the Throne of the Most High in soul only, and the Holy One is nearer to the soul than to the body.'

At one time there lived in the neighbourhood of R. Jesse a poor man of whom no one took any notice; and to beg he was ashamed. [61b] One day he fell ill, and R. Jesse went to visit him. And as he sat by the sick man's bedside the Rabbi heard a voice saying: "Wheel, [13] wheel, a soul is flying to me before its rightful time has come! Woe unto his fellow townsmen that none were found among them to sustain him, that he might live!" R. Jesse, having heard these words, stood up and put into the mouth of the sick man the water of a certain herb, bidding him drink; and this made him so to sweat that the illness left him and he recovered. When R. Jesse came again to the house of that poor man the latter said: "By thy life, Rabbi! My soul had actually left my body and was conducted to the Palace of the King and brought before His Throne; and it would fain have remained there for ever, only God desired to give thee the merit of restoring me to life. I heard them proclaim in the highest courts of Heaven: "R. Jesse's spirit shall have its abode in a holy chamber which the members of the Fellowship will occupy at their awakening", and three thrones were prepared for thee and for thy friends.' From that time the neighbours of the poor man looked after him. A similar tale is told of R. Isaac. One day he was walking along the highway when a poor man passed him, having in his hand half a mea (small coin) in silver. He said to R. Isaac: 'Save, I pray thee, my life and the life of my sons and daughters.' Said R. Isaac: 'How can I do this, seeing that I possess no more than half a mea?' 'Nevertheless,' the poor man replied, 'two half meas are better than one.' So R. Isaac took out his coin and gave it to the man. Later, R. Isaac dreamt that he was walking by the sea in a strange place, and some persons wanted to throw him into it, and then he saw R. Simeon stretching out his hand to him, and the poor man whom he had assisted came up and pulled him out, and brought him safe and sound to R. Simeon. When he awoke, the verse: "Blessed is he who considereth the poor: the Lord will deliver him in time of trouble" came automatically to his lips.

Every day dew from the Holy Ancient One drops into the "Lesser Countenance" and all the holy apple-fields are blessed. It also descends to those below, and it provides spiritual food for the holy angels, to each rank according to its capacity of perception. It was this food of which the Israelites partook in the wilderness: "each of them ate the food of celestial princes" (abirim) (Ps. LVIII, 26). Said R. Simeon: 'Even at this time there are those who partake of similar food, and that in a double measure. And who are they? Fellows of the mystic lore, who study the Torah day and night. See now, when the Israelites went out of Egypt into the desert, uniting themselves with the Holy King, when the sign of the Covenant was manifested in them in its fulness, they were granted a more spiritual, more supernal food than the "unleavened bread" which they ate immediately after they left Egypt; for of the manna it says: "I will rain bread from heaven for you." It was indeed heavenly food, emanating from the sphere called "heaven". But the sons of Wisdom, namely, the students of the Torah, derive their nourishment from a still higher region, the sphere of Wisdom, as it is written: "Wisdom keeps alive her owners" (Eccl. VII, 12).' 'If that is so,' asked R. Eleazar, 'why are they more frail than ordinary men?' R. Simeon replied: 'That is a good question, and the answer is as follows. Ordinary food, by which the majority of people are nourished, is constituted of the elements of heaven and earth, and is therefore of a gross, material quality; the unleavened bread, which was eaten by the Israelites when they left Egypt, emanated from the sphere of "Judgement" and was somewhat subtler in quality; the manna was a still finer food, emanating from the sphere of "Heaven", and was assimilated by the soul more than by the body -- "angels' bread"; but the food of those absorbed in the Torah nourishes only the soul and the spirit, but not the body, coming as it does from the sphere of "Wisdom", from the highest and most glorious supernal region. Hence it is hardly to be wondered at that Wisdom's children are more frail than other men, for they do not eat the food of the body at all. [62a] Truly, "Wisdom keeps alive her owners"! Blessed is that body which can derive benefit from the food of the soul!' R. Eleazar thereupon remarked: 'It is indeed so, but where do we find these foods in our days?' R. Simeon replied: 'This is also a good question, and the real answer is this. First, there is the food for the whole of humanity, natural food for ordinary men. Then there is the food which emanates from the sphere of "righteousness" (zedek), the food of the poor, which is turned into "beneficence" (zedakah), both to him who gives and to him who receives: "righteousness" is turned into "mercy" (hesed), and "a man of mercy does good to his own soul" (Prov. XI, 17). A more supernal food is the one by which sick people are nourished, the food of the Holy One, as it says: "The Lord will strengthen him upon the bed of languishing" (Ps. XLI, 4) -- as it were sacrificial food, concerning which it says, "To sacrifice unto me fat and blood" (Ezek. XLIV, 15). Then there is the food of spirits and souls, a supernal, holy, and precious food, emanating from the "Pleasantness of the Lord". The subtlest and most precious food, however, is, as I have said, that by which the students devoted to the Torah are sustained; for the Torah emanates from the sphere of the Supernal Wisdom, and those whose minds are centred in her enter into the very essence of Wisdom, and their nourishment is derived from that holy source.' Then came R. Eleazar and kissed R. Simeon's hand, and said: 'I am truly blessed to hear such words! Blessed are the righteous who meditate on the Torah day and night! Blessed are they in this world, and blessed are they in the world to come! Truly, "He is thy life and the length of thy days" (Deut. XXX, 20).'

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BEHOLD, I WILL RAIN BREAD FROM HEAVEN FOR YOU. R. Jose meditated here on the verse: "Thou openest thine hand and satisfiest every living thing according to thy will" (Ps. CXLV, 16). 'In the preceding verse,' he said, 'it is written: "The eyes of all wait upon thee, and thou givest them their meat in due season". All living beings wait upon, and lift up their eyes to the Holy One for food, but the "sons of Faith" must not merely wait, but also pray for their daily bread. Such prayer has the power of bringing blessing every day upon the Tree whence all nourishment for body and soul emanates. Thus even when he has a sufficiency of food, a man of faith ought to pray for "daily bread" in order that through him there may be each day an increase of blessing in heaven, and this is the meaning of the words, "Blessed be the Lord by day". For this reason it is not right to cook food on one day for the next, so that one day should not interfere with another in regard to blessings above. Therefore it says concerning the manna: "The people shall go out and gather a day's portion every day" (Ex. XVI, 4); except on the sixth day, when they prepared for the Sabbath (Ibid. 5). Prayer for daily bread secures the favour of the Holy Ancient One, so that food is distributed to all, and the one who prays thus is indeed a "faithful son", a son through whose cooperation blessings are found in heaven. R. Abba dwelt on the verse: "The Lord taketh pleasure in them that fear him, in those that wait for his mercy" (Ps. CXLVII, 11). 'How much should one endeavour to walk in the way of the Holy King and in the ways of the Torah, in order to become the medium of blessing to all, to those above and to those below! [62b] For the Lord dispenses favour (rozeh eth) to them that fear Him, and those who fear Him are those "that wait for His mercy", that is, who are entirely dependent on Him for their daily bread.' R. Jesse the Elder never used to prepare his meal before praying for it. He was wont to say: 'Let us ask the King first!' Then he would wait for some time and say: 'The time has arrived for the King to give us food; prepare the meal!' This is the way of those who fear the Lord and are afraid of sin. As for the ungodly, it is not so with them, for their ways are crooked: "Woe unto them that rise up early in the morning, that they may follow strong drink" (Isa. V, 11). But "The Lord taketh pleasure ... in those that wait for His mercy"; and herein are the sons of faith different from others. Hence it is written: "The people shall gather a certain rate every day in his day, that I may prove them whether they will walk in my Torah or not." The peculiar expression "in his day" indicates that the sons of faith are known by their "daily" walking in the straight way of the Torah. R. Isaac found the same truth in the following verse: "The righteous eateth to the satisfaction of his soul" (Prov. XIII, 25), which he interpreted to mean: "The righteous has his meal only after he has satisfied his soul with prayer and study." Said R. Simeon: 'Observe that before the Holy One gave Israel the Torah He tried them to see who would be a son of faith and who would not be. How did He try them? By the manna. All those who were found to be sons of faith were signed with the sign of the crown of Grace by the Holy One Himself; and from those who were not found to be thus, this supernal crown was withheld.

'It has been said at that hour Israel was perfected below according to her prototype above, for it is written, "and they came to Elim, where were twelve wells of water and threescore and ten palm trees" (Ex. XV, 27). Now the Holy Tree [14] spreads to twelve boundaries on the four quarters of the earth, and to seventy branches closely intertwined, so that what was above should have here its counterpart below. At that hour holy dew dropped down from the Hidden Most Ancient One and filled the head of the Lesser Countenance, the place which is called "Heaven". From this dew of the supernal holy light the manna descended, and in so doing dispersed itself into flakes and became solidified "as thin as the hoar frost on the ground" (Ex. XVI, 14). And all the sons of the Faith went out, gathered it, and praised the Holy Name for it. The manna diffused the scents of all the spices of the Garden of Eden, through which it had passed in descending. Each one found in the manna the taste he most desired; and as he ate he blessed the Supernal Holy King for His goodness, and was himself blessed with understanding of the Supernal Wisdom. Therefore that generation was called "the generation of knowledge". These were the sons of Faith, and to them was given the privilege of contemplating and comprehending the holy Torah. But of those who were not truly faithful it is written, "and the people roamed about (shatu) and gathered (the manna)" (Num. XI, 8). The word "shatu" (roamed about) indicates that these people allowed "stupidity" (shatuta) to enter into them, because they were not sons of Faith. And what do we read of them? "And they ground it in mills or beat it in a mortar" (Ibid.). Why should they have gone to all this trouble? [63a] Merely because they were not sons of Faith. They are the prototypes of all those who have no faith in the Holy One, blessed be He, and have no desire to meditate on His ways: they likewise labour day and night for food, in fear that they may be short of bread -- all because they are not of the faithful. Thus "the people roamed about and gathered" and "ground it", making diverse foolish efforts and labouring greatly. And what did all their trouble avail them? Only this: "and the taste of it was the taste of fresh oil" (Ibid.). No other flavour rewarded them. Why? Because they were not sons of Faith. As to the actual taste of the manna, some say it was of paste mixed with oil; some, that it was only like paste in that it could be variously moulded and pounded; R. Judah said that it was indeed only the flavour of fresh oil.'

R. Isaac said: 'It is written: GATHER OF IT EVERY MAN ACCORDING TO HIS EATING (okhlo). Did, then, the one who ate little gather little, and the one who ate much gather much? Is it not written, "he that gathered much had nothing over, and he that gathered little had no lack" (Ex. XXVI, 18)? The term "okhlo", however, signifies that they gathered according to the number of the consumers. It was in this way. Two men would dispute concerning a servant, each one saying that she or he was his, and they would take their controversy to Moses that he might decide it. He would say to each: "How many persons have you in your family?" and having ascertained this, he commanded: "To-morrow let everyone gather the manna according to the number of his people, and bring it all to me." Next morning they would come to Moses, and he counted for every person of each house an omer; having done which he found that one of the disputants had yet another omer over and above those which were the portion of the number of his household, which proved that the servant was his. Hence it says: "An omer for every man, according to the number of your persons" (v. 12).'

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AT EVEN THEN YE SHALL KNOW .... Said R. Jose: 'How were they to know? We may explain as follows. It has been taught that every day the judgements of the Holy One, blessed be He, are manifested, and in the morning Grace predominates in the world, but at the time called "evening" Justice rules in the world, and for this reason, as we have learnt, Isaac instituted the afternoon prayer. Therefore it says: "In the evening ye shall know"; that is, when Judgement is awakened in the world you shall know that by the power of that Judgement God has brought you out from the land of Egypt; whereas "in the morning ye shall perceive the glory of the Lord", for all that time Grace is awakened in the world, and shall indeed bring down food for you, and "ye shall be given food to eat".' Said R. Hiya: 'Not so! The true meaning of the passage is the opposite, viz. that when the children of Israel said, "when we sat by the flesh pots, etc." (Ex. XVI, 3), then was awakened the attribute of Justice, symbolized by the "evening"; but nevertheless Grace also awakened with it, as it says, "ye shall know that the Lord brought you out of the land of Egypt", i.e. you shall know the Grace He showed you in the hour of judgement by bringing you out of Egypt. "In the morning you shall see the glory of the Lord"; and we know what is meant by "Glory". And why all this? For that He heareth your murmurings against the Lord.' Said R. Jose: 'The Holy One does not alter His judgements; it is the wicked in the world who turn Mercy to Judgement, as we have already made clear.' R. Eleazar taught that in the coming age the righteous shall eat of this manna, but of a much higher quality, a quality which was never seen in this world, as it is written: "To behold the beauty of the Lord and to visit his Temple" (Ps. XXVII, 4); "Eye hath not seen ... what he hath prepared for him that waiteth for him" (Isa. LXIV, 4).

R. Hezekiah discoursed on the verse: "A song of degrees. Out of the depth have I cried unto thee" (Ps. CXXX, 1, 2). 'This Psalm', he said, 'is anonymous, because [63b] all men can apply it to themselves in all generations. Whoever prays before the Holy King must do so from the depths of his soul so that his heart may be wholly turned to God and his whole mind be concentrated upon his prayer. David had already said "I seek thee with my whole heart" (Ps. CXIX, 10). Why, then, should he now go further and say "out of the depths"? The reason is that when a man prays before the King he should concentrate mind and heart on the source of all sources, in order to draw blessings from the depth of the "Cistern", from the source of all life, from the "stream coming out of Eden" (Gen. 11, 19), which "maketh glad the city of God" (Ps. XLVI, 5). Prayer is the drawing of this blessing from above to below; for when the Ancient One, the All-hidden, wishes to bless the universe, He lets His gifts of Grace congregate in that supernal depth, from where they are to be drawn, through human prayer, into the "Cistern", so that all the streams and brooks may be filled therefrom.'

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AND MOSES SAID UNTO THEM, LET NO MAN LEAVE OF IT UNTIL THE MORNING. R. Judah said: 'Every day the world is blessed through that superior day, the Seventh. For the six Days receive blessing from the seventh, and each dispenses the blessing so received on its own day, but not on the next. Hence the Israelites were commanded not to leave of the manna till the morning. The sixth day has more blessing than the rest, for on this day, as R. Eleazar has said, the Shekinah prepares the table for the King. Hence the sixth day has two portions, one for itself and one in preparation for the joy of the union of the King with the Shekinah, which takes place on Sabbath night, and from which all the six days of the week derive their blessing. For that reason the table has to be prepared on the Sabbath night, so that when the blessings descend from above they may find something on which to rest, as it were, for "no blessing rests on an empty table". Those who are aware of this mystery of the union of the Holy One with the Shekinah on Sabbath night consider, therefore, this time the most appropriate one for their own marital union.'

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SEE FOR THAT THE LORD HATH GIVEN YOU THE SABBATH. What is the meaning of the word "Sabbath"? The day in which all the other days rest, the day which comprises the other days, and from which they derive blessing. R. Jose said: 'The Community of Israel is also called "Sabbath", for she is God's spouse. That is why the Sabbath is called "Bride", and it is written, "Ye shall keep the Sabbath, for it is holy unto you" (Ex. XXXI, 13): it is holy to you, but not to other nations; "it is a sign between me and the children of Israel" (ibid. V, 17): it is Israel's eternal heritage.'

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ABIDE YE EVERY MAN IN HIS PLACE, LET NO MAN GO OUT OF HIS PLACE ON THE SEVENTH DAY. This "place" is the "Place" where it is right to walk. The inner meaning of the word is as in the verse: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Ex. III, 5): the noted Place (i.e. stage of contemplation) where one is aware of the Supernal Glory. Therefore when man adorns himself with the supernal holy Crown (i.e. celebrates the Sabbath), he must take great care not to utter any word which might [64a] profane the Sabbath, and similarly to guard his hands and also his feet, so as not to walk beyond the permissible limit of the two thousand cubits. Again, the "place" here refers to the glorious Place of Holiness, outside of which are "strange gods". "Blessed be the glory of the Lord" is the Supernal Glory; "from His place" is the terrestrial Glory. This is the secret of the Sabbatic Crown. Therefore: "let no man go out of his place on the seventh day". Blessed is the lot of him who is worthy of the glory of the Sabbath: blessed in this world and blessed in the world to come.

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AND THE LORD SAID UNTO MOSES, GO ON BEFORE THE PEOPLE AND TAKE WITH THEE, ETC. R. Hiya began his interpretation by quoting the following verse: "The angel of the Lord encampeth round about them that fear him and delivereth them" (Ps. XXXIV, 8). He said: 'Blessed are the righteous, in that the Holy One is more concerned for their honour than for His own! See how He ignores those who scorn and blaspheme the Supernal! Sanherib, for instance, said: "Who are they among the gods of the countries ... that the Lord should deliver Jerusalem out of mine hand?" (2 Kings XVIII, 35), and yet the Holy One exacted no requital from him; but as soon as he stretched out his hand against Hezekiah "the angel of the Lord smote in the camp of the Assyrians" (Ibid. V, 19). Jeroboam, the son of Nebat, worshipped heathen gods, brought incense and sacrificed to them, and yet God did not requite him for his sin; but when Iddo the prophet came to warn him, and Jeroboam stretched out his hand against him, then "his hand which he put up against him dried up and he could not pull it in again to him" (I Kings XIII, 4), Pharaoh scorned and blasphemed, and said: "Who is the Lord?" (Ex. V, 2), but the Holy One did not punish him until he refused to let Israel go, as it is written: "As yet exaltest thou thyself against my people ... Behold to-morrow at this time I will cause it, etc. (Ex. IX, 17). And so it is always the case that the Holy One avenges the insult done to the righteous more than one offered to Himself. Here, however, when Moses said "They be almost ready to stone me" (Ex. XVII, 4), God said to him: "Moses, now is not the time to exact reparation for the insult done to thee. However, go before the people, and I shall see who will stretch out his hand against thee! Art thou in their power or in mine?"

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AND THE ROD WHEREWITH THOU SMOTEST THE RIVER TAKE IN THINE HAND. The rod was to be taken because it was inscribed with miracles, and the Holy Name was impressed on it.

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BEHOLD, I WILL STAND BEFORE THEE THERE UPON THE ROCK. This "rock" is the same as the one mentioned in the verse: "The rock, perfect is his work" (Deut. XXXII, 4); and, as the rod had formerly been a serpent, Moses here knew "the way of a serpent upon a rock" (Prov. XXX, 19). Said R. Judah: 'If that is so, what are we to make of the next words: "and thou shalt smite the rock and there shall come water out of it" (Ibid.)?' R. Hiya replied: 'Certainly it is so. Of all the names of the Holy One, blessed be He, there is not one which does not effect signs and wonders, producing all that the world needs.' 'But does it not say,' objected R. Judah, '"Behold, he smote the rock, and the waters gushed out" (Ps. CV, 41)?' R. Hiya replied: 'A strong hammer is known by the sparks it produces (i.e. a sharp mind is recognized by the problems it raises), and dost thou ask such a question? Listen. Everywhere "rock" symbolizes "Geburah" (Force), and when the Holy One wishes to wound and to smite, this "Geburah" is awakened and it is this that executes the act. Hence, we read: "The Rock smote, and the waters gushed out." Without this the waters would not have gushed out.' 'But,' said R. Judah, 'is it not written, "The Rock that begat thee thou hast neglected", or, as we interpret, "weakened" (Deut. XXXII, 18)?' R. Hiya replied: 'Surely! For if sinners knew that this Rock was going to be awakened and punish them, they would not sin; it is, however, weak in their estimation because they do not contemplate it nor observe its ways.'

R. Abba said: 'There are two Rocks: from the Supernal Rock emanates a lower Rock. That is to say, from the side of the "Mother" comes "Strength" (Geburah), as R. Eleazar has said, that, although the Supernal Mother does not in Herself signify Judgement, yet judgement issues from Her side, since [64b] Geburah emanates from her. Therefore She is called "Supernal Rock". And in the same verse the words, "And hast forgotten God that formed thee" refer to the brightness of the Father, viz. the Supernal Grace.'

R. Abba further said: 'We know that "water" everywhere symbolizes God's kindness, "Grace", and yet the Holy One, blessed be He, on this occasion caused water to come from the "Rock" (the symbol of Judgement), though it ought to be connected with "Greatness" (= Grace). In this, however, consisted the "sign" and wonder of the Holy One: "Who turned the Rock into a pool" (Ps. CXIV, 8). "Turned" suggests that it is not the usual function of the rock to produce water. Therefore He caused water to come from the place below by means of the Supernal Rock. And what is the name of the place below? "Sela"', for it is written: "And thou shalt bring forth to them water out of the rock (sela')" (Num. XX, 8). And wherewith did this sela' bring forth water? By the power of the Supernal Rock.'

R. Simeon said: 'Moses in his Song. first said "The rock, perfect is his work" (Deut. XXXII, 4), referring to the occasion when water issued from the rock, doing the work of him who was called "perfect", namely Abraham (Gen. XVII, 1), who symbolizes Grace. But on the second occasion, when Moses tried to bring forth water from that rock (Num. XX), it did not turn to "perfection", because of Israel's sins; and in reference to this Moses said: "The Rock that begat thee thou hast weakened" (Deut. XXXII, 15), meaning, "thou hast weakened it from what it was to thee before; it does not now represent 'perfection' but 'judgement'; it is not now what it was when thou wast begotten as a people".'

Said R. Abba:' What did the Israelites mean when they said: IS THE LORD AMONG US OR NOT (ain, lit. nothing)? Were they so blind as not to know that He was in their midst? Did not the Shekinah encompass them and the clouds of glory surround them? Had they not seen the radiance of their King's glorious majesty at the sea? It is, however, as R. Simeon explained, that they desired to know whether the Divine manifestation which they had experienced was that of the Ancient One, the All-hidden One, the Transcendent, whose designation is Ayin (Nought), because He is above comprehension, or of the "Small Countenance", the Immanent designated YHVH. Hence the word "ayin" (nothing) is used here instead of "lo" (not). If so, it may be asked, why were they punished? Because they differentiated between these two aspects in God and "tempted the Lord"; for they said to themselves: "If it is the One, we shall pray in one way, and if it is the Other, we shall pray in another way".'

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THEN CAME AMALEK AND FOUGHT WITH ISRAEL IN REPHIDIM. R. Jose quoted in connection with this the following verse: Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass (Isa. XXXII, 20). 'Water', he said, 'has many symbolic meanings: there are many kinds of water. Blessed are the Israelites who "sow beside the water" -- the water which is under the branches of the Holy One's Tree, a Tree great and mighty, containing food for the whole universe. This Tree is encompassed by twelve frontiers and adjoins all four sides of the world, and has seventy branches, and Israel is in the "body" of the Tree, and the seventy branches encompass her. This is symbolized by the "twelve wells of water and the threescore and ten palm trees", as we have often explained. But what do the words "and they encamped there by the water" signify? This. At that time the Israelites had control over the waters which are under the branches of that Tree, those which are called "the insolent waters" (Ps. CXXIV, 5). And this is the meaning of the words, "blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass", namely, the two "Crowns of the Left", to which are attached the pagan nations who are called "ox and ass". When the Israelites are worthy, then they dismiss these evil powers, and they have no dominion over them.' Said R. Abba: 'When the two (i.e. the ox and the ass) are united, the inhabitants of the world cannot stand up against them. For this reason [65a] it is prohibited to "plough with an ox and an ass together" (Deut. XXII, 10). From them, when united, emanates the power, called "dog", which is more insolent than all of them. Said the Holy One, blessed be He: "Ye said, 'is the Lord in our midst or not?' Behold, I will deliver you to the dog!", and straightway came Amalek.'

R. Judah said: 'It is written, "Amalek is the first of the nations; but his latter end shall be that he perish for ever" (Num. XXIV, 20). Was, then, Amalek the first of the nations? Were there not many tribes, nations, and peoples in the world before Amalek came? But the meaning is that Amalek was the first nation who feared not to proclaim war against Israel, as it says, "and he feared not God" (Deut. XXIV, 18); whilst the other nations were filled with fear and trembling before Israel at the time of the Exodus; as it says: "The peoples heard and were afraid; trembling took hold of the inhabitants of Pelesheth" (Ex. XV, 14); in fact, apart from Amalek there was no nation that was not awestruck before the mighty works of the Holy One, blessed be He. Therefore "his latter end shall be that he perish for ever".'

Said R. Eleazar: 'Observe that although the "Rock" (i.e. Geburah, Severity) dealt graciously with them in supplying them with water, yet it did not cease to perform its natural function, so that "Amalek came".'

R. Abba discoursed on the verse: There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt" (Eccl. V, 13). '"There is a sore evil." Are there then two kinds of evil, one that is sore, and another that is not sore? Yes, indeed! There is a particularly sore evil, for we have a tradition that from the Side of the Left emanate many emissaries of punishment who go down to the hollow of the great Sea, and then emerge in a body and, cleaving the air, advance upon the sons of men. Each one of them is called "evil", and it is to this that the words "there shall no evil befall thee" (Ps. XC, 10) refer. When a certain one of these "evils" befalls a man, it makes him miserly with his money, so that when a collector for charity or a poor man comes to him it strikes his hand saying, "do not impoverish yourself". It will not even let him buy food for himself. In fact, from the moment that that "evil" comes upon the man, he is "sore" like a sick man who can neither eat nor drink. King Solomon proclaimed in his wisdom: "There is an evil which I have seen under the sun ... A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him no power to eat thereof, but a stranger eateth it" (Eccl. VI, 1-2). On the surface, the end of this verse would appear to contradict the beginning: if God has given him riches, etc., how can we say that he has no power over it? The meaning, however, is that he has no power over that "evil" to which he clings and entrusts himself, and therefore he is like a sick man who does not eat, nor drink, and he keeps his money tight until he leaves this world and another man comes and takes possession of it, and becomes its master.' We may also explain the verse as follows. When a young man who lives at ease in his father's house begins to make [65b] all sorts of complaints and demands, saying, "I want this, and I do not want that", he attaches himself to that "sore evil", and he will be punished both in this world and in the world to come. Concerning such a case, King Solomon said: "There is a sore evil ... riches kept for the owners thereof to their hurt." Such was the case of the Israelites: the Holy One, blessed be He, carried them on eagles' wings, encircled them with the clouds of glory, made the Shekinah go before them, gave them manna to eat, and sweet water to drink, and yet they complained! Hence, "and Amalek came".

R. Simeon said: 'There is a deep allusion in the name "Rephidim". This war emanated from the attribute of Severe Judgement and it was a war above and a war below. The Holy One, as it were, said: "when Israel is worthy below My power prevails in the universe; but when Israel is found to be unworthy she weakens My power above, and the power of severe judgement predominates in the world.' So here, "Amalek came and fought with Israel in Rephidim", because the Israelites were "weak" (raphe) in the study of the Torah, as we have explained on another occasion.'

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AND MOSES SAID UNTO JOSHUA, CHOOSE US OUT MEN, AND GO OUT, FIGHT WITH AMALEK. Why did Moses abstain from fighting the first battle which God Himself commanded? Because he was able to divine the true meaning of his Master's command. Hence he said: "I will prepare myself for the war above, and thou, Joshua, prepare thyself for the war below." This is the meaning of the words: "When Moses lifted up his hand, Israel prevailed" (Ibid. V, 1), namely Israel above. Therefore Moses did not participate in the war on earth, so that he might throw himself with greater zeal into the war in Heaven, and thus promote victory on earth. Said R. Simeon: 'Let us not think lightly of this war with Amalek. Verily, from the creation of the world until then, and since then till the coming of the Messiah, there has been and will be no war like that, nor can even the war of Gog and Magog be compared with it; and this not because of the mighty armies taking part in it, but because it was launched against all the attributes of the Holy One, blessed be He.'

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AND MOSES SAID TO JOSHUA. Why to him, who was then but a "youth" (Ex. XXXIII, 11)? Were there in Israel no greater warriors than Joshua? The reason was that Moses in his wisdom was aware that it was not going to be merely a battle against flesh and blood, but against Samael, who was coming down to assist Amalek. Now Joshua, "the youth", had reached at that time a high degree of spiritual perception, not, indeed, as high as Moses, who was united with the Shekinah, but his soul was, in fact, attached to the supernal region called "Youth" (= Metatron). [66a] Now when Moses perceived that Samael was going to fight for Amalek, he thought: "this young man, Joshua, will surely stand against him and prevail", and therefore he said unto him: "go and fight against Amalek! It is thy battle, the battle here below, and I will prepare myself for the battle above. Choose worthy men, righteous and the sons of the righteous, to accompany thee".' Said R. Simeon: 'At the moment when Joshua, the "young man", started out to fight Amalek, the "Young Man" above was stirred, and was equipped with weapons prepared by his "Mother" (the Shekinah) for the battle, in order to "avenge the covenant" (cf. Lev. XXVI, 25) with the "sword" (Ex. XVII, 13). Moses equipped himself for the war above. "His hands were heavy" (Ibid. V, 12), that is to say, "weighty, honourable, holy hands", that had never been defiled, hands worthy to wage the war above. AND THEY TOOK A STONE AND PUT IT UNDER HIM AND HE SAT THEREON: to participate in the distress of Israel. AND AARON AND HUR STAYED UP HIS HANDS, THE ONE ON THE ONE SIDE, AND THE OTHER ON THE OTHER SIDE: AND HIS HANDS WERE STEADY (emunah, lit. faith). This cannot be taken in the literal sense; what it means is that Aaron represented his "side" (the attribute of Grace), Hur his "side" (the attribute of Strength), and Moses' hands between the two represented Faith.

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AND IT CAME TO PASS THAT WHEN MOSES HELD UP HIS HAND, ISRAEL PREVAILED, AND WHEN HE LET DOWN HIS HAND, AMALEK PREVAILED. "Hand" here refers to the right hand, which he held up above the left, and so long as he did so, Israel, i.e. the Supernal Israel, prevailed; but when Israel below ceased praying Moses could not keep his hand up and "Amalek prevailed". From which we derive the lesson that, although the priest spreads out his hands at the sacrifice to make his mediation complete, yet Israel must co-operate with him in prayer.

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AND THE LORD SAID UNTO MOSES, WRITE THIS FOR A MEMORIAL IN THE BOOK, ETC. Note that in the previous verse it says, "And Joshua disabled (vayahlosh) Amalek and his people with the edge of the sword." Why is the word "disabled" used here instead of "slew"? Because the word halash has also another meaning, namely, "to cast lots" (cf. Isa. XIV, 2). Joshua did indeed first cast lots, [15] and then the sword, executing the vengeance of the covenant, slew them. WRITE THIS FOR A MEMORIAL: "this" in the first place, AND REHEARSE IT IN THE EARS OF JOSHUA, namely, that he is destined to slay other kings.

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FOR I WILL UTTERLY BLOT OUT (lit. for blotting out I will blot out); that is, both their celestial forces and their power here below: similarly THE REMEMBRANCE of them on high as well as below. Said R. Isaac: 'Here it is written: "For I will utterly blot out", whereas in another passage it says, "Thou shalt blot out the remembrance of Amalek" (Deut. XXV, 19). The Holy One, blessed be He, said in effect: "Ye shall blot out his remembrance on earth, and I will blot out his remembrance on high".' R. Jose said: 'Amalek brought with him other peoples, but all the rest were afraid to commence war against Israel. Hence Joshua cast lots which of them to slay.'

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AND MOSES BUILT AN ALTAR AND CALLED THE NAME OF IT YHVH NISSI (the Lord is my sign). He built an altar below to correspond to the Altar above. [66b] R. Jose said: 'The altar was intended to bring atonement and forgiveness to them. "He called the name", namely the name of the altar, "YHVH NISSI", just as Jacob called the altar which he built El Elohe Yisroel, "the God, the God of Israel" (Gen. XXXIII, 20).' He meant to indicate that the miracle was wrought for them because they had been properly circumcised, so that the sign of the Covenant was visibly imprinted upon them. Hence we learn that when a father performs the act of circumcision on his son, revealing the impress of the sign of the holy Covenant, the sacrificial act is, as it were, an altar of propitiation.

R. Jose said: 'How are we to understand the words, "and they saw the God of Israel" (Ex. XXIV, 10)? Who can see the Holy One? Is it not written: "No man can see Me and live"? It means that a rainbow appeared above them in radiant colours resplendent with the beauty of His grace. Therefore the saying that he who gazes at a rainbow gazes, as it were, at the Shekinah. For the same reason it is not right to look at the fingers of the priests when they spread out their hands to bless the people (the Shekinah "showing Herself through the lattice", i.e. through the priests' fingers).' R. Jose further said: 'They saw the light of the Shekinah, namely him who is called "the Youth" (Metratron-Henoch), and who ministers to the Shekinah in the heavenly Sanctuary. As for the "paved work of a sapphire brick" mentioned in the same verse, this was an impression of one of the bricks with which the Egyptians "embittered" the lives of the children of Israel (Ex. I, 14). There is a story concerning a Hebrew woman in Egypt who, when a child was born to her, being in fear of Pharaoh's decree, hid him under a brick. Then a hand was stretched out, took hold of the brick, and placed it under the "feet" of the Shekinah. There it remained until the earthly Temple was burned down. It is concerning this that it is written in the book of Lamentations (II, 1): "He remembered not his footstool in the day of his anger." Said R. Hiya: 'The radiance of the Sapphire extended towards seventy-two sides' (in accordance with the seventy-two Divine Names). [67a]

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THE LORD WILL HAVE WAR WITH AMALEK FROM GENERATION TO GENERATION. R. Judah said: 'There never was a generation of men, nor ever will be, in this world without this evil seed, and the Holy One, blessed be He, carries on His war against it. Of such it is written: "Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the Lord, O my soul. Hallelujah!" (Ps. CIV, 35).'

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Notes:

1. Cf. Midrash, Deut. Rabbah XI.

2. Of the letters of the three verses, Ex. XIV, 19-21, containing the mysterious Divine Name of seventy-two letters, and producing, when combined according to certain rules, no less than seventy-two other distinct names.

3. Each of these verses in the original contains seventy-two letters -- a fact to which the Cabbalists attached a mystic significance.

4. Binah.

5. Malkuth.

6. Aleph symbolizes the first Sephirah, and Zain the seventh (after the first three), and when the light of the Crown -- the first Sephirah -- illumines the seventh, namely Malkuth-Kingdom, the power of God is manifested.

7. T. B., Sabb. 55b, Benjamin, Amram, Jishai, and Kaleb, David's son, were sinless and died not for their own sins, but because of the "serpent's counsel", i.e. of "original sin".

8. According to the commentators, in this place Zion = Yesod.

9. Hokmah and Binah.

10. i.e. the actual circumcision and the peri'ah, or folding back of the flesh.

11. This passage, down to "ordinary field" (p. 87), is from the Ray'a Mehemna.

12. i.e. the thirty-two paths of wisdom.

13. i.e. the wheel of destiny.

14. Tifereth.

15. i.e. as to which of the multitude of nations that Amalek brought with him (vide infra) should first be put to the sword.

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