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THE ZOHAR

JETHRO

Ex. XVIII, 1-XX, 26

Now JETHRO, THE PRIEST OF MIDIAN, MOSES' FATHER-IN- LAW, HEARD OF ALL THAT GOD HAD DONE FOR MOSES AND FOR ISRAEL. R. Hezekiah opened here with a discourse on the verse: And Aaron lifted up his hand [1] toward the people and blessed them (Lev. IX, 22). 'The use of the word "hand" here', he said, 'in the singular indicates that he meant to lift up his right hand above his left; and this for a certain esoteric reason. We find, namely, in the book of King Solomon, that he who lifts up his hand towards heaven without any devotional intention to utter prayer or blessing will be cursed by ten celestial powers, the "ten potentates which are found in the city" (Eccl. VII, 19), namely, the ten supernal beings who are appointed over the "spreading of hands", to receive the blessings or prayers offered therewith, and to endow them with a power through which the holy name [2] is glorified and blessed from below. And when, through the "spreading of hands", the name is blessed from below, it receives blessings from above also, and is thus glorified from all sides. And these "ten potentates" will then take of the blessings above, and pour them down upon him who is below. Therefore when man lifts up his hand to heaven, he must be careful that his intention should be to pray or bless or supplicate, for if he lifts them idly, [3] those powers that brood over the "spreading of hands" will curse him with two hundred and forty-eight curses. Of such a one it is written: "As he loved cursing, so let it come unto him" (Ps. CIX, 17). Moreover, the spirit of impurity rests on such hands, for it is wont to hover over an empty spot, and blessing does not rest there. Thus the hand must be lifted up to heaven only as an expression of prayer or of blessing. Indeed, this "spreading of hands" has a profound symbolical significance. When a man spreads out his hands and lifts them up in prayer and supplication, he may be said to glorify the Holy One in various ways. He symbolically [4] unites the ten Words (Sefiroth), thereby unifying the whole and duly blessing the Holy Name. He also, as it were, unites the inner Chariots and the outer Chariots, so that the Holy Name may be blessed from all sides, and all become one, both that which is above and that which is below. The ten powers of which we spake are the lower ten Words (Sefiroth), symbolized by the inscribed letters corresponding to those above, and they have charge, in the first instance, of the raising of the [67b] fingers in prayer. And when the whole side of holiness is united above, the "other sides" are subdued, and they also confess and praise the Holy King.

'Observe this. In the mystic doctrine of the Holy Name we speak of King and Priest, both above and below. The King above is the mystic Holy of Holies, [5] and under him there is a Priest, the mystic Primeval Light, who ministers before him; he is the priest who is called "great" and is stationed at the right hand. There is a King below, in the likeness of the King above, who is king over all that is below; and under him there is a Priest who ministers to him: this is he whom we call Michael, the High Priest, who is at the right hand. All this constitutes the true object of faith, that of the side of holiness. On the "other side", the side which is not holy, there is also a king, the one who is called "an old king and a fool" (Eccl. IV, 13), and the priest, who is under him and ministers to him, is On (= aven, nothingness, idolatry); he is alluded to in the verse: "And Ephraim said, Yet I am become rich, I have found me out power", namely, the celestial unholy power which presided over the act of idolatry committed by Jeroboam (1 Kings XII, 28), without which he would not have been able to succeed. Now, when this king and this priest of the "other side" are subdued, and their power broken, all the "other sides" follow suit, and are also subdued and broken, and acknowledge the sovereignty of the Holy One, and in this way He alone rules above and below, as it is written: "And the Lord alone will be exalted in that day" (Isa. II, 11). In just the same way God broke here on earth the power of an "old and foolish king", namely Pharaoh, who, when Moses said to him, "The God of the Hebrews hath met with us", replied, "I know not the Lord," but when the Holy One, desiring that His Name should be glorified on earth as it is in heaven, punished him and his people, he came and acknowledged the Holy One. Subsequently his priest also, namely Jethro, the priest of On, i.e. idolatry, was also humbled, so that he came and acknowledged the Holy One, saying: "Blessed be the Lord, who hath delivered you.... Now I know that the Lord is greater than all the gods ... " (Ex. XVIII, 10, 11). So when that king and that priest acknowledged the Holy One, blessed be He, and were humbled before Him, He was exalted above and below, and then, and then only, did He give forth the Torah, as undisputed sovereign over all.'

R. Eleazar meditated on the words of the Psalm: "God be merciful unto us" (Ps. LXVII). Said he: [6] 'King David rose and praised and thanked the Holy King. He was studying the Torah at the moment when the north wind rose and touched the strings of his harp, so that it made music. Now, what was the song of the harp? See now. When the Holy One moves towards the chariots and the hosts to give nourishment to all those supernal beings -- as it is written, "She (the Shekinah) riseth while it is yet night and giveth food to her household and a portion to her maidens" (Prov. XXXI, 15) -- all are filled with joy and song. They begin their hymning with the words: "God be merciful unto us and bless us, and cause His face to shine upon us"; and the north wind, when it awakens and breathes upon the world, sings: "That thy way may be known upon earth, thy salvation among all nations"; and the harp, when it is played upon by that wind, sings: "Let all peoples praise Thee, O God; let all the peoples praise Thee." As for David, when he was awakened and the Holy Spirit moved him, he sang: "Then shall the earth yield her increase, and God, even our God, shall bless us; God shall bless us, and all the ends of the earth shall fear him." This he sang so as to draw down the goodness of the Holy One from above to the earth below. Later David arranged all these songs into one psalm. The song of the harp ("Let all peoples praise thee") signifies that when the heathen nations acknowledge the Holy One, His glory is consummated above and below. [68a] When Pharaoh acknowledged Him by saying: "The Lord is the righteous" (Ex. IX, 27), all other kings had to follow suit: "Then the dukes of Edom were terrified" (Ibid. XVI, 15); for Pharaoh was then the overlord of the whole world. Then came Jethro, that great and supreme priest of the whole pagan world, and confessed his faith in the Holy One, saying, "Now I know that the Lord is greater than all the gods"; then the Holy One was exalted in His glory above and below, and then it was that he gave the Torah in the completeness of his dominion.'

Said R. Simeon to R. Eleazar, his son: 'Concerning this, it is written: "Let all peoples praise thee, O Lord; let all peoples praise thee." Then R. Eleazar came and kissed his hand. But R. Abba wept and said: 'A father pitieth his children. Who will pity R. Eleazar and bring his words to completion except he have the Master's pity? How happy can we consider ourselves that we were privileged to hear these words so that we shall not be ashamed of our ignorance in the world to come!'

R. Abba continued: 'It does not say that Jethro was a priest of On, but of Midian.' R. Simeon replied: 'It is all one; at first the father-in-law of Joseph was called a "priest of On", and then "the father-in-law of Moses" was called a "priest of Midian", and both have the same symbolism, for both Moses and Joseph were in that grade symbolized by the two Vau's that are one.' Then R. Abba put his hands on his head, wept again, and said: 'The light of the Torah now reaches the highest throne in heaven. But who will light the lamp of the Torah when the Master shall have passed away? Woe to the world which will be orphaned without thee. However, the words of the Master will shine in the world until King Messiah appears, when "the earth shall be full of the knowledge of the Lord as the waters cover the sea" (Isa. XI, 9).'

***

NOW JETHRO HEARD OF ALL THAT GOD (Elohim) HAD DONE FOR MOSES AND FOR ISRAEL, HIS PEOPLE, AND THAT THE LORD (YHVH) HAD BROUGHT ISRAEL OUT OF EGYPT. Said R. Hiya: 'We note that there is a transition in this verse from the name Elohim to the name YHVH. There is an inner reason for this. The first name indicates the Shekinah who protected Israel in exile, always being present with them and with Moses; and the second name signifies the supreme emanation which brought them out from Egypt, and is symbolically known as "Jubilee". According to another interpretation, "What God had done for Moses" refers to the time when he was thrown into the Nile and when he was saved from Pharaoh's sword, and "for Israel his people" to the time when "He heard the groaning".' R. Jose here quoted the verse: "He sent redemption unto his people; he hath commanded his covenant for ever; holy and awful is his name" (Ps. CXI, 9). He pointed out that this and the following verse ("The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments; his praise endureth for ever") each consists of three parts, the first letters of which are in alphabetical order, whilst the rest of the Psalm has but two such parts in each verse. And his explanation was that the last two verses between them complete the alphabet on six sides. The first corresponds to the three redemptions of Israel, apart from the Egyptian (i.e. Babylonian, Syrian, and the future one); the second to the three divisions of Scripture: Torah, Prophets and Sacred Writings. "He sent redemption unto His people", namely, when He redeemed Israel from the Egyptian exile; "He hath commanded His covenant for ever", that is, when Jethro came and the Holy One received him into His Covenant and brought him near to Himself that he might worship Him. Since then all proselytes have been brought to rest under the wings of the Shekinah, and hereby "holy and awful is His Name", for the Holy Name is hallowed when the "other side" is subdued and broken, as in the case of Jethro.'

***

Now JETHRO ... HEARD. Was Jethro the only one who heard of all that God had done? Does it not say, "Peoples heard, they were afraid" (Ex. XV, 14)? Indeed, the whole world did hear, yet Jethro alone [68b] renounced idolatry and accepted the Holy One to worship Him.

Said R. Abba: 'We have frequently affirmed that whatever the Holy One has made, whether it be above or below, has a purpose: He is truth and His work is truth, and therefore no phenomenon in the world is to be spurned as of no account, since everything is formed according to a divine pattern, and therefore is of some necessity. Once, for example, R. Eleazar was walking along accompanied by R. Hezekiah, when they came across a snake. R. Hezekiah was about to kill it, but R. Eleazar said: 'Nay, leave it alone, do not kill it!' Said R. Hezekiah to him: 'But is it not a noxious creature which kills people?' To which R. Eleazar replied: 'It is written: "Doth the serpent bite without enchantment? (lit. whispering)" (Eccl. X, 11). The serpent does not bite unless it be whispered to from above and commanded to kill some one, so as to prevent that person from committing some evil; thus the very poison is used by the Holy One in order to perform some miracle. It is, in truth, all in His hands; it is all according to His plan, and if it had no purpose He would not have created it. And if it is wrong to despise anything in this world, how much more sinful must it be to think lightly of any word or act of the Holy One, blessed be He. It is written: "And God saw everything that He had made, and, behold, it was very good" (Gen. I, 31). The "living God" (Elohim Hayyim,) purposed to give us light and to care for us in His Providence; and in His creation all are united, above and below, the "Right Side" and the "Left Side", the angel of life and the angel of death: all are part of His plan, and it is "very good"; it is all part of the same mystic doctrine, apprehended by those who contemplate the mystery of wisdom.

'It was Jethro who gave Moses sound advice concerning the administration of justice. And in this is contained an allusion to his confessing the Holy One, namely, in his awareness that "judgement is God's" (Deut. I, 17), and belongs not to the "other side", and that law and right were given to Israel and not to any of the heathen nations, as it is written: "He showeth his words unto Jacob, his statutes and his judgements unto Israel. He hath not dealt so with any nation; and as for his judgements, they have not known them" (Ps. CXLVII, 19, 20). So one must beware of despising anyone, since the words of an ordinary person may be of great consequence, [69a] as it says of Moses that he "hearkened to the voice of his father-in-law, and did all that he had said" (Ex. XVIII, 24).'

R. Eleazar continued: 'It is written, "Therefore I shall praise thee, O Lord, among the nations, and sing praises unto thy name" (Ps. XVIII, 50). David said this under the prompting of the Holy Spirit, when he saw that the glory of the Holy One is not exalted and honoured in the world as it should be, unless other nations also contribute. It is true that the Holy One is glorified for Israel's sake alone; but while Israel are the foundation of the divine light from out of which issues forth light for the whole world, yet when heathen nations come to accept the glory of the Holy One and to worship Him, then the foundation of the light is strengthened, and all its rays are unified, and then the Holy One reigns above and below. This is exactly what happened when Jethro, the high priest of paganism, was converted to the worship of the true God of Israel: the whole world, hearing of the mighty works of the Holy One, and seeing that the great sage, Jethro, had been drawn to worship the God of Israel, gave up their idols, realizing their impotence, and in this way the glory of the Holy Name of God was exalted on all sides. For this reason the narrative concerning Jethro has been preserved in the Torah, with Jethro's name at the head.

'Pharaoh had as his counsellors three sages: Jethro, Balaam, and Job. Jethro, as already set forth, was the minister of worship, and there was no celestial Chieftain or star of which he did not know the appropriate cult. Balaam was an arch-sorcerer, in word and act. Job displayed pre-eminently the sense of religious awe and fear; for in the sphere of supramundane relationships, whether in the region of holiness or of unholiness ("the other side"), man cannot draw down the spirit from above and unite himself with it without a sense of fear and awe, the concentration of heart and mind, and self-effacement. Without this fear the worshipper, even if he be an idolater, cannot properly link his will to the power above; he will only be able to attain to some small sparks of that power and even these require concentration of will and a sense of fear. Jethro's religious activity had to be continuous, and independent of the needs of the worshippers; for, in order that he might be able to use the power when he needed to do so, he had always to be connected with it. Balaam clung to his mediums of sorcery, as we have stated, and Job, because of that overpowering sense of awe which was in him, when he saw the mighty works of the God of Israel in Egypt, turned to worship Him with the same amount of fear and awe. But Jethro was not converted until later. Only when the Israelites had actually left Egypt, when he realized that all the bonds by which the Egyptian magicians had attempted to retain Israel in their power were futile, and when he saw that the Egyptians themselves had all perished in the Red Sea, only then did he turn to worship the Holy One, blessed be He. Balaam, again, was not converted at all, for the impurity of the "other side" clung to him. Yet even he saw something of the Divine and the Holy, although from a distance, through the mist of his impurity and attachment to the "other side". For in the "other side" there is an admixture or outer ring of light which surrounds the darkness, as it is written: "A whirlwind came out of the north, a great cloud ... and a brightness was about it" (Ezek. I, 4). And he saw this brightness from a distance, but, as it were, through a partition; therefore, although he prophesied, he knew not what he prophesied: he looked at the light with a "closed eye" (Num. XXIV, 4), for there is no sphere of the "other side" that entirely lacks [69b] some streak of light from the side of holiness, as even in a field of straw there are some grains of wheat, save only certain minor powers of special shamelessness and uncleanness. And it is this little spot of light which Balaam saw. Blessed is Moses who moved in all the supernal holy regions, and who beheld that which it is not given to any other human being to behold. Moreover, as Balaam saw from a distance a small light from within the "other side", as it were through a partition, so Moses saw through the great light, as through a wall, a streak of darkness at its edge; but even he did not see it always, just as Balaam did not always see the streak of light. Happy was the lot of the faithful prophet Moses, for what is it that we read concerning him? "And an angel of the Lord appeared unto him in a flame of fire out of the midst of a bush" (Ex. III, 2). The bush was indeed in that region of holiness and clave to it, for all things cleave to one another, the pure and the impure, there is no purity except through impurity; a mystery which is expressed in the words: "a clean thing out of an unclean" (Job XIV, 4). The brain is contained in a shell, a shell which will not be broken until that time when the dead shall rise again. Then will the shell be broken and the light shine out into the world from the brain, without any covering on it. Blessed are the righteous in this world and in the world to come.'

***

AND JETHRO TOOK ZIPPORAH AND HER TWO SONS. Why are they called "her two sons" and not "sons of Moses"? R. Hiya said because she had brought them up. R. Eleazar, however, explained it differently, saying that because Moses had united himself with a supernal sphere of holiness (the Shekinah), it would have been irreverent to call them "his sons", although they were in fact his sons, and later, when he had separated himself for the time being from the Shekinah, and went out to meet his father-in-law, we read: "And Jethro, Moses' father-in-law, came with his sons" (v. 5). Said R. Simeon: 'Eleazar, Eleazar! I see that the beginning of thy interpretation is quite right, but not the end. Certainly, because of the honour of the Shekinah, who was united with him at the time, it is written, "her sons", but when it says afterwards "his sons" it refers not to Moses but to Jethro, who begat sons after Moses had come to him, like Laban, who had no sons before Jacob came and dwelt in his house. For Moses' sake, and through his merit, did Jethro beget sons, whom he then brought with him to Moses, so that they might all enter together under the wings of the Shekinah. Therefore it says also in the following verse (6): "I, thy father-in-law, Jethro, am come unto thee, and thy wife, and her two sons with her." And that Jethro did have sons is definitely stated: "And the children of the Kenite, Moses' father-in-law ... " (Judges I, 16), and he left his sons to be with Moses.'

Then R. Simeon went on to expound in connection with this theme the words of the prophet Isaiah (II, 3): "And many people shall go, and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob." 'A time will come', he said, 'when the heathen nations will wear their feet out to go and be brought under the wings of the Shekinah. "Let us go up", they will say -- since all paganism is a descent, but cleaving to the Holy One is an ascent --" to the mountain of the Lord", i.e. the God of Abraham, who said: "In the mount of the Lord it shall be seen" (Gen. XXII, 14); for as the mountain is free to all to ascend, so is this holy place open to receive all comers. The verse continues: "to the house of the God of Jacob", because Jacob called the same place "a house of God" (Ibid. XXVIII, 17). Or, rather, it is called "mount" and is also called "house", although it is the same sphere of the Divine, [70a] since it is a "mount" for the nations of the world, who have to ascend it if they desire to enter under the wings of the Shekinah, but a "house" to Israel, to whom the Shekinah stands in the relationship of a wife to a husband, united in love and joy, hovering over Israel like a mother over her children. Of Jethro we read: "And Jethro ... came with his sons ... to Moses into the desert." When it says "to Moses", why add "to the desert"? Because herein lay the whole significance of his coming; the "desert" symbolized the "mountain of the Lord", the place for the reception of proselytes; in other words, Jethro came to Moses with the intention of becoming a proselyte and entering under the wings of the Shekinah. Everyone who comes to this region called "Mountain" becomes a participant in this mystery, and is called "a proselyte of righteousness". However, although he is joined to this holy supernal sphere, yet is he called "Ger" (proselyte, lit. sojourner), a person living out of his own country, because he has left his own people and kin and taken up his abode in a new place.

***

MOREOVER, THOU SHALT LOOK ABOUT AND CHOOSE OUT OF ALL THE PEOPLE, ABLE MEN. R. Isaac and R. Jose were one day studying the Torah in Tiberias. R. Simeon passed by and asked them what they were engaged upon. They answered him: 'The words which we have learned from thee, Master,' 'Which?' said he. They replied: 'It arises out of the verse: "This is the book of the generations of man; in the day when God created man, in the likeness of God made he him" (Gen. V, 1). We were taught,' they said, 'that this verse indicates that the Holy One showed to the first man all the future generations of mankind: all the leaders, all the sages of each period. We were further taught concerning the mystery contained in the words "this is the book" that there are two books, an upper and a lower book. The lower book is the "book of remembrance", and the upper one is called " this". And in order to show that the two are not separated, but form one, it is written "this is the book". There are two grades, male and female. For all the souls and spirits that enter human beings are alluded to in the words "generations of man (Adam)", for they all issue from the "Righteous One", and this is the "watering of the river that went out of Eden to water the garden" (Gen. II, 10). There is also another, a lower "Adam", alluded to in the words, "on the day that God created man (Adam)", in the same verse. [70b] In regard to the upper Adam, the union of male and female is at first only distantly alluded to in the words "this is the book", but after they produced offspring they are called openly "Adam". Then it is said that God made man in the "likeness" of God. By the word "likeness" we are to understand a kind of mirror in which images appear momentarily and then pass away. According to another explanation, the word "likeness" refers to the union of male and female organs: and so the Master affirmed. Furthermore: "This is the book of the generations of Man", viz. the book which reveals the inner meaning of the features of man, so as to teach the knowledge of human nature. The character of man is revealed in the hair, the forehead, the eyes, the lips, the features of the face, the lines of the hands, and even the ears. By these seven can the different types of men be recognized.

'The Hair. A man with coarse, upstanding, wavy hair, is of a truculent disposition. His heart is as stiff as a die. His works are not upright. Have no fellowship with him. A man with very smooth, sleek and heavy-hanging hair, is a good companion, and one benefits from association with him. When left to himself he is not quite reliable. He cannot keep secrets [71a] unless they are of great importance. His actions are sometimes good and sometimes the reverse.

'A man whose hair lies flat, yet is not sleek, is fearless and insolent. He has a strong desire to do good, for he perceives the beauty of goodness, but alas! his good intentions are never realized. In his old age he becomes God-fearing and pious. Great secrets are not to be entrusted to him, but he is safe enough with small ones. He can make much out of little and his words are listened to with respect. He is under the esoteric sign of the letter Zain, according to the scheme which our Master has taught us.

'A man whose hair is black and extremely glossy will succeed in all his doings, particularly in secular matters such as commerce, for instance. He is generous. But he prospers only as an individual; anyone associating himself with him will also have success, but not for long. He is also under the letter Zain.

'One whose hair is black but not glossy is not always successful in mundane affairs. It is good to associate oneself with him for a while in business matters. Should he be a student of the Torah he will succeed in his studies, and others who will join him will likewise succeed. He is a man who can keep a secret, but not for long. He is of a despondent nature, but will prevail against his enemies. He is under the sign of the letter Yod when it is not included in the letter Zain, but is numbered independently among the small letters.

'A man who is bald is successful in business, but is not straightforward. There is always a scarcity of food in his house. He is hypocritical; that is, when his baldness begins in youth. If he becomes bald in his old age he changes and becomes the opposite of what he was before, for good or for ill. This, however, only refers to the baldness which occurs on the forehead, at the spot where the phylactery is put on. Otherwise, it is not so. He is not [71b] deceitful, but is given to backbiting and insinuation. He is occasionally sin-fearing. He is under the sign of the letter Zain when it includes the letter Yod. So much for the mysteries revealed by the different kinds of hair, mysteries revealed and entrusted only to those well versed in holy lore, those who comprehend the ways and mysteries of the Torah, by which they may find out the hidden propensities of men.

'The forehead. The secret of the forehead belongs under the sign of the letter Nun, which forms the completion of the letter Zain; sometimes this is included in the symbolism of Zain and sometimes it stands separately.

'A forehead which rises sharply upward from the nose, being straight and flat without any outward curve or rounding, indicates that its owner is somewhat thoughtless. Such a man will consider himself wise, though in reality he knows little. His temper will be quick, and his tongue like a serpent's. If his forehead has large uneven furrows when he speaks, but other lines on his forehead lie even, he is not a person to associate with save for a brief period. Whatever he plans or does is only for his own advantage; he cares for no one but himself. He is incapable of keeping any secret entrusted to him, and the saying, "A tale-bearer revealeth secrets" (Prov. XI, 13) is true of him; indeed, he cares not what he says. This type of person belongs to the mystery of the letter Nun when it is contained in the letter Zaino Such a one may be thought of as anything but reliable.

'A fine and rounded forehead indicates a man of great penetration, but whose judgement is sometimes clouded. He loves cheerfulness, and is kindhearted to all. He has high intellectual interests. Should he study the Torah he will become very proficient. When he speaks three large wrinkles appear on his forehead and three smaller ones above each eye. If when he is angry he weeps, he is better than he appears to be. In word and deed he is forthright and cares nothing for anyone. He will study the Torah with profit. Anyone [72a] who allies himself with him will derive benefit from the association and will profit even in secular matters. He is not consistently pious. In legal affairs he will always be unlucky, and should therefore avoid such embroilments as far as possible. This type stands in the symbolism of the letter Nun alone when it is not included in the Zain. It is for this reason that he must shun legal matters, since he does not belong to the region of justice, but to that of love and mercy.

'A person whose forehead is large and yet unrounded -- the kind of man who always bends his head, whether he stand or move -- this type can be divided into two classes, both witless. The madness of the one is evident, apparent to all; such a person is an acknowledged idiot. On his forehead are four large wrinkles, which usually appear when he speaks. Sometimes, however, the skin of his forehead is stretched and the wrinkles are not evident, but other larger ones appear close to his eyes. He laughs for no reason, and at nothing. His mouth is large and loose. Such a man is of no worth or use. The other kind of madness included in this type is less apparent, and is unnoticeable in common intercourse. Such a man may pursue study with success, even the study of the Torah, though he will not take it up for its own sake, but only to make a show. He makes a great parade of his religion, to give the impression that he is deeply pious, but in reality he has no thought of God, but only of man. The one object of all his thoughts and behaviour is to draw attention to himself. This type, with its two distinct variants, also stands under the sign of the Nun when it is contained in the Zain.

'A large rounded forehead indicates one who is open-minded and generally gifted. He can acquire any kind of knowledge, even without a teacher. His undertakings are uniformly successful, except when they are concerned with money matters, in which he sometimes comes to grief. He can infer great things from small; hence he is rightly called discerning. He is detached from the things of this world, and even when he knows that he will suffer [72b] by not considering earthly matters he pays them no heed. He is tenderhearted. His forehead is deeply furrowed by two wrinkles, set high upon his brow, one over each eye. His forehead also has three long lines, and between his eyes is the double vertical furrow which signifies deep thought. He is always concerned with realities and not with appearances, because he does not care what men say about him. He is never afraid for long. He is very conciliatory. To outsiders his acts appear sometimes childish and sometimes wise. This type also stands in the sign of the Nun when it is separated and not included in the Zain. So much for the mystery connected with the study of the forehead.

'The eyes. The eyes are connected with the symbolism of the letter Samech. There are varieties of colour and of form. In the substances which go to compose the visible discernible eye are contained four colours. There is the white of the ball, which is common to all sorts of eyes. Enclosed within this white is the darker hue of the iris -- thus white and dark are united. Included in this dark there is yet another shade, a bluish tinge; and the inmost circle of colour is black, this being the pupil.

'A man whose eyes are evenly set is straightforward and free from guile. A person with such eyes is always merry and full of jokes. He has good intentions, but seldom carries them out because of his fickleness. His mind is chiefly occupied with worldly things, but he has the capacity for spiritual matters if he should turn his thoughts towards them; therefore he should be encouraged in this direction. His eyebrows are long, slanting downward. In the midst of these several colours of the eye are sundry fine red veins, which are called the "small letters" of the eyes, because, when the colours shine, [73a] their light causes the letters to be revealed in those veins to the initiated, these veins being formed in the shape of the letter Samech when it contains the letter He.

'A man who has blue eyes set in white will be of a kindly disposition, but at the same time selfish. If the black is not noticeable in his eyes he will have strong desires, but not for evil, though he will not resist evil when it approaches. He can be trusted when he speaks of matters within his own knowledge, but not otherwise. He can keep a secret so long as it is a secret, but once it has leaked out he tells everything, since he does nothing perfectly. The colours of such an eye and the type to which its possessor conforms are contained in the mystery of the letter He when contained in the letters Zain and Samech.

'He whose eyes are of a yellowish-blue colour has madness in his veins; he therefore suffers from megalomania and is grandiloquent in his manner and speech. In discussion he is easily defeated. He is not worthy to be instructed in the mystical meanings of the Torah, as he does not accept them meekly but becomes puffed up with his knowledge. This type belongs to the mystery of the letter He, which is included in the letter Zain only, being far removed from the letter Samech on account of his conceit. When such a man speaks, many wrinkles appear on his forehead.

'One whose eyes are pale with a certain admixture of a greenish hue is of an irascible disposition, but is also often kind-hearted enough. When angered, however, he becomes cruel. He cannot be entrusted with a secret. He belongs to the sign of the letter He when it is included in the letter Samech.

'The man whose eyes are white and blue, with only a spot of black in them, can be trusted with secrets and makes good use of them. If he makes a good beginning in anything [73b] he goes on prospering. His enemies cannot prevail against him, they can do him no evil, and eventually they are entirely subdued by him. He is under the sign of the letter Kaph when it is included in the letter Samech.

'So much for the mysteries concerning the eyes, which are revealed unto the wise.

'The lineaments of the countenance. For the masters of the inner wisdom the features of the face are not those which appear outwardly, but those within formed by internal forces; for the features of the face are moulded by the impress of the inner face which is concealed in the spirit residing within. This spirit produces outward traits which are recognizable to the wise, the true features being discernible from the spirit. Man has a spirit on which the letters of the alphabet are in a way designed. All these letters are enclosed in that spirit, and for a time the designs of those letters enter into the face; and as they enter, the face appears with the design of these letters upon it. But this semblance lasts for a short time only, save upon the faces of adepts in wisdom, on whom it is always visible.

'There is a place which is called "the world to come", from whence issues the mystery of the Torah with its alphabet of twenty-two letters, which is the essence of all things. Now that "river which goes out of Eden" carries all this along with it, so that when the spirits and the souls emerge therefrom they are all stamped with the imprint of those letters; the which, when the spirit of a man be thus stamped by it, makes also a certain impression on the face.' Said R. Simeon to them: 'If so, the likeness of the Mother is not impressed upon the form of that spirit.'

They replied: 'This, Master, is the teaching which we have heard from thine own lips: The design of the letters proceeds from the side which is above, and the image of the Mother is impressed upon the spirit, while below the form of the letter is hidden in the spirit. The design of the Mother which is outwardly discernible follows the four prototypes -- Man, Lion, Bull, and Eagle, in the Supernal Chariot, and the spirit projects the image of them all for a time, because whatsoever belongs to the domain of [74a] the spirit thrusts itself forward and is both visible and invisible. All these forms are designed in the shape of the letters, and although they are hidden they are discerned for a short space by those who have eyes to see, by the wise who can comprehend the mystery of wisdom, to contemplate therein. Now, these are the four designs, their manifestations and significance:

'1. When a man walks in the way of truth, those who know the mysteries of the inner wisdom can recognize him, because the inner spirit is duly prepared in him, and projects the full design of itself from within to without, from invisible to visible. And that design it is which becomes the outer form of a man. That is the design which is more perfect than any other. This design is the one which is made visible for a little unto the eyes of Wisdom and the children thereof. When one looks on the face of such a man one is moved to love him. On it is traced the design of four letters by means of a fine vein which is projected from the right side, and another vein, itself containing two more, which is projected from the left. These four signs severally form the four letters which make up the word edut (testimony). The sign of the first letter is represented by the vein which is on the right side, and each of the other three letters by one of the other three veins. This we find expressed in the words: "A testimony (edut) in Joseph" (Ps. LXXXI, 6), for everyone who looked upon him loved him, and he was perfected in love. In the seed of David the colours are reversed, and this it was that misled Samuel (I Sam. XVI, 7). Such a face contains all forms. Such a man is even-tempered, self-controlled, even when he is angered, and quickly appeased. [74b]

'2. When a man, not entirely bad, changes his ways and turns to the Lord, a good spirit begins to rest upon him, so that he is enabled to prevail against the evil that was in him, and for a time this new spirit thrusts itself forward into the expression of his face in the form of a lion. At a first casual examination his face would not inspire love, but gradually it becomes better comprehended and so better loved. When people look at him a sense of shame for his past misdeeds comes over him, for he feels that everyone knows his former evil ways, and the blood rushes to his face, and then again he turns pale. On his face are three veins, one on the right, one going up to the bridge of the nose, and a third which is joined thereto and branches downward from them. These veins form the shapes of the letters which are traced upon his face. They usually stand out prominently and quiver, but when he is penitent and gradually becomes accustomed to walking in the way of truth they subside. The mystery of these letters is contained in the word Karib (Koph, Resh, Yod, Beth, "near"), signifying that he had been far from holiness. [75a] Although there are also other veins in his face, these do not protrude, except when he treads the paths of crookedness and iniquity. Here again the seed of David are the reverse of other men, first appearing in the form of Man and then in that of Lion, finally separating and taking the form of the "other side".

'3. When a man deserts the ways of the Torah and follows ways of iniquity, the holy spirit, which formerly dwelt in his inner self, removes its influence from him and another spirit takes up its abode there, with another form which impresses itself on the outer lineaments and is there manifested to the vision of the wise in the form of an Ox. When they gaze at the person thus possessed, they mentally behold this form, and they observe in him two red, berry-like veins on the right side of the face, and three on the left. These are the symbolic letters of his type which shape themselves thus visibly in his face: one spherical and thin, the two others, also round, above it. The eyes of such a man are sunk deep in his head. The symbolic expression of these letters is as follows: The first vein is in the form of the letter Kaph, and the other two severally in that of Resh and Tau (Karet = to be cut off). The same letters are denoted by the veins on the left side of the face. Their significance is indicated by the words: "The shew (ha-Karath) of their countenance doth witness against them" (Isa. III, 9). These veins swell in the face more than all the others; but when the sinner repents and turns from the way of the left side back to the right hand of mercy and righteousness, that spirit whose form is the ox is subdued, and the spirit of holiness prevails; these thin veins then protrude no more, but recede into the inner reaches of the flesh and are lost sight of, and those which are the symbol of the good spirit become evident in their stead. With the seed of David the reverse was the case: first the lion held sway, and afterwards the ox. Two dark veins were made visible in his face, one on the right side of it and one on the left, which formed the two letters, Daleth and Ain; this being quite the reverse of other men.

'4. This is the sign of a man who is perpetually in the state of making reparation for past misdeeds, making good the defects of his former life on earth. He is symbolized by the form of an eagle. His spirit is weak. No protuberant veins with a symbolic significance can be discerned in the lineaments of his countenance, since these were lost during the period of his former life. But this is the sign by which he can be recognized. His eyes do not sparkle even when he is joyful, because his spirit does not shine in the letters, and the spark of light which was in him in his former state has been extinguished. He does not belong to the grade of those whose character can be read in their faces. To him can be applied the words: "Wherefore I praise the dead which are already dead more than the living which are yet alive" (Eccl. IV, 2). The seed of David, however, is indicated in the words: "The secret of the Lord is with them that fear Him, to show them His covenant."

'Thus in the spirit of man, as we have shown, are inscribed letters which press through into visibility. To penetrate through these reflections to the inner symbols and to decipher those symbols aright is the privilege of the wise alone, that they may finally attain to knowledge of the spirit of which the symbols are the manifestation, through the esoteric significance of the words "This is the book" (Gen. V, 1). Through this all is revealed to them save that countenance which is to be judged by a different rule, according to the domination [75b] of the spirit or the Lord of the spirit. Happy and blessed indeed are they to whom is entrusted knowledge of all these things! So much for the mystery of the countenance.

'The lips. The mystery of the lips belongs to the letter Pe when it is included in the letter Samech. A man whose lips are big and thick is a tale-bearer, without shame or fear, a man of strife and mischief. He cannot keep a secret, but when he happens to be a student of the Torah he can for a time cover and keep hidden secret matters. His sign is the letter Pe when it is included in the letter Resh, but not in Samech. He makes a show of being pious, but is not; one should not have any dealings with him, because all his words proceed out of his mouth alone, but not from his heart.

'Thick dry lips indicate a man of quick temper and insolence, intolerant, speaking evil of his fellows, without any sense of shame. He likes to mock and jeer at others. One should avoid a man of this kind. And when his whole face becomes hairy his evil tongue witnesses clearly against him. He is totally shameless, loving strife. In worldly matters he is apt to be successful. He is of a vengeful spirit, and relentless towards his enemies. Concerning him it is said: "A wicked man hardeneth his face" (Prov. XXI, 29). He stands under the sign of the letter Pe alone when it is not included in the Samech, though it may sometimes be included in the letter Resh.

'The ears. Excessively large ears are a sign of stupidity in the heart and madness in the mind. Small shapely ears denote wisdom and sensibility, and their owner likes to try everything. His type is under the sign of the letter Yod when it is included in all the other letters.

'So much for the mysteries of the human physiognomy. Now we turn to other mysteries contained in the letters, but not set forth upon the countenance, being concerned with the apprehension of times and seasons: mysteries of which we are unworthy.'

R. Simeon said: 'Ye are worthy in this world and ye are worthy in the world to come. Blessed are my eyes that will be worthy to see it all when I enter the world to come. For my soul calls to the Ancient of Days: "Thou preparest a table before me in the presence of my enemies; thou anointest my head with oil; my cup runneth over" (Ps. XXIII, 5). And the Holy One, blessed be He, calls concerning us: "Open ye the gates, that the righteous people which keepeth truth may enter in" (Isa. XXVI, 2).'

Then they began to discourse on the verse: "And they (the Hayoth) had the hands of a man, under their wings, on their four sides" (Ezek. I, 8). 'This', said they, 'has been explained by the Fellowship as referring to the hands stretched out to receive penitents who return to God. But the expression "the hands of a man" also signifies all those forms and supernal mysteries which the Holy One has stamped upon man and ordered in his fingers outwardly and inwardly and in the "palm" (Kaph). When the Holy One created man He set in him all the images of the supernal mysteries of the world above, and all the images of the lower mysteries of the world below, and all are designed in man, who stands in the image of God, because he is called "the creation of the palm", and this is the mystery of the letter Kaph. Supernal mysteries and symbols are contained in this; the Ten Words, five belonging to the right side and five to the left, are all united in it as one mystery. Therefore it says: "I will also smite my one palm (kaph) upon the other" (Ezek. XXI, 17), meaning that the Lord will cause the two hands to be divided, so that blessing will depart from the world and the glory of Israel shall be given over to the nations. But when they are united as one, it is as it says: "One vessel (kaph, lit. palm) of ten shekels of gold" (Num. VII, 14). When they were united "God created Man in His own image." Man was in the Divine mind, in the inner mystery. God created him, male and female in one, "in the image of God", symbolized by the palm. For when man was created, what is it that is written concerning him? "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews" (Job X, 11). [76a]

'What, then, is man? Does he consist solely of skin, flesh, bones and sinews? Nay, the essence of man is his soul; the skin, flesh, bones and sinews are but an outward covering, the mere garments, but they are not the man. When man departs (from this world) he divests himself of all these garments. The skin with which he covers himself, and all these bones and sinews, all have a symbolism in the mystery of the Supernal Wisdom, corresponding to that which is above. The symbolism of the skin is as the Master has taught us in connection with the words: "Who stretchest out the heaven like a curtain" (Ps. CIV, 2); and again: "Rams' skins, dyed red, and badgers' skins" (Ex. XXV, 5, in connection with the tabernacle). These skins are a garment which protects a garment, viz. the extension of the heavens, which is the outer garment (of the Divine). The curtains (of the Tabernacle) are the inner garments; corresponding to the skin upon the flesh. The bones and the sinews symbolize the Chariots and the celestial Hosts, which are inward. All these are garments upon that which is inward; which also is the mystery of the Supernal Man, who is the innermost. The same is found here below. Man is something inward, and his garments correspond to that which is above. The bones and sinews, as we have said, correspond to the Chariots and Hosts. The flesh is a covering to those hosts and chariots, and manifests itself outwardly, and is symbolically connected with the "other side" (the purely sensuous element). The skin, covering all, corresponds to the firmaments which cover all things. And all these are merely garments to clothe himself withal, for within is the essential man. Everything below corresponds to that which is above. This is the significance of the words: "And God created man in His own image; in the image of God created He him." Esoterically, the man below corresponds entirely to the Man above. Just as in the firmament, which covers the whole universe, we behold different shapes formed by the conjunction of stars and planets to make us aware of hidden things and deep mysteries; so upon the skin which covers our body and which is, as it were, the body's firmament, covering all, there are shapes and designs -- the stars and planets of the body's firmament, the skin through which the wise of heart may behold the hidden things and the deep mysteries indicated by these shapes and expressed in the human form. Concerning this it is written: "The viewers of the heavens, the stargazers" (Is. XLVII, 13). But all this can only be discerned, in the case of the stars, in a clear sky, and, in man, when the face shines and is not clouded with anger, for then another rule applies. But when the faces of men are serene, and they are in their normal state, their shapes and lineaments reveal to the wise the inner thoughts and propensities of the mind. So by the lines of the hands and of the fingers it is possible to discern hidden facts of a man's personality. They are the shining stars which reveal the varieties of human types and their relationships to the upper treasures.' [7] [78a]

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MOREOVER THOU SHALT PROVIDE (lit. behold) OUT OF ALL THE PEOPLE, ETC. Said R. Simeon: 'It does not say "thou shalt choose", but "thou shalt behold", namely, by means of the gift of inner sight of those characteristics which we have mentioned. All are indicated in this verse: "thou shalt look" refers to the hair; "of all the people" to the forehead; "for able men" to the face; "God-fearing" to the eyes; "men of truth" to the lips; and "hating covetousness" to the hands. All these are the signs by which to recognize men: signs, that is, to those on whom the spirit of wisdom rests. And yet Moses had no need of these signs, for we read: "And Moses chose able men out of all Israel" (v. 25); he chose them by the inspiration of the Holy Spirit, for we read: "When they have a matter, he cometh unto me" (v. 16); this "he" in the singular instead of "they" in the plural indicates that it refers to the Holy Spirit. So there was no necessity for him to use the gift of inner sight in order to find out who were the right persons: he knew at once whom to choose through the enlightenment of the Holy Spirit. Similarly Solomon, in all the legal cases brought before him, could give his decisions without the aid of any witnesses, because the Holy Spirit was present at his throne, and everyone coming near to it was overcome with fear and trembling. There was an invisible figure hidden in the throne, and when anyone uttered a false plea it made a sound by which Solomon knew at once that the person was not telling the truth. But the Messiah will discern persons by their odour, for of him it says: "His scent will be in the fear of the Lord, and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears" (Isa. XI, 3). These three judged without witnesses and without warning; all others must judge according to the law, and must decide by the word of witnesses. The wise who are adepts in physiognomical lore must warn men and provide healing for their souls. Blessed are they in this world, and blessed in the world to come.'

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IN THE THIRD MONTH, WHEN THE CHILDREN OF ISRAEL WERE GONE FORTH OUT OF THE LAND OF EGYPT .... The third month is the one in which the celestial chief Uriel has sway. He has three hundred and sixty-five myriads of camps with him, corresponding to all the days of the year. All have three hundred and sixty-five keys of light issuing from the inner supernal sphere called "Hashmal" (v. Ezek. I, 4), which is hidden and veiled, in which the mysteries of the holy celestial letters of the Holy Name [78b] are suspended. This "hashmal" receives the most supernal and recondite lights, and passes them on, so that all the camps receive those keys of the light [8] which issues forth from that sphere. And that light is contained in two lights, which yet are one. The first light [9] is white, too bright for the eye to behold. It is the light which is hidden away for the righteous in the world to come, as it is written: "Light is sown for the righteous" (Ps. XCVII, ii). The second light [10] is one which gleams and sparkles redly. The two are united and become one. Uriel, the head of the angels, and all those hosts, partake of this light. As it is contained in two lights, it is called the "Twins". Therefore, in that month in which the Torah was given (Sivan), the constellation of the "Twins" rules, and from them issue lights of various grades below to illumine the world. Among all the other signs of the Zodiac there is not one possessing mouth or tongue, but this one has both, and the two are one. Therefore it is written in regard to the Torah: "And thou shalt meditate therein day and night" (Jos. I, 8), "day" corresponding to the tongue, and "night" corresponding to the mouth. And both these are one. Therefore the word teomim (twins), in connection with Jacob and Esau (Gen. XXV, 24), is written in a defective form, in order to indicate that Jacob alone is under the sign of this constellation. For Jacob had two months, Nisan and Iyar, as his, and is therefore within the symbolism of the "twins"; while Esau's months are Tamuz and Ab, and only nine days in Ab, so it can be seen that he is not included in the Twins. He separated himself and turned towards impurity, in chaos and desolation. And because Jacob is in the sign of the Twins the Torah was given to his children in the months of the Twins, being itself "twin", viz. written and oral; it was given in the third month (Sivan), symbolizing the treble Torah (Law, Prophets, Writings).

R. Hiya said: 'At the time when the Israelites approached Mount Sinai, the Holy One gathered their families to Him and examined them as to their lineage, and He found them all of a holy seed, of genuine birth. So he said to Moses: "Now do I wish to give the Torah unto Israel. Draw them to Me by telling them of My love to their fathers and to themselves, and also concerning all the signs and wonders that I have manifested unto them. And thou shalt be My messenger."'

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AND MOSES WENT UP UNTO GOD, AND THE LORD CALLED UNTO HIM OUT OF THE MOUNTAIN. He went to the region where the wings of the Shekinah are outspread, concerning which it is said: "He bowed the heavens and came down" (Ps. XVIII, 10). Said R. Judah: 'As long as the tracings of the Supernal King [11] adhere to their proper places all worlds are impregnated with joy and all creation is upright and stable. Concerning this it is written: "And all the people among whom thou art shall see the work of the Lord that it will be terrible" (Ex. XXXIV, 10).' What is the meaning of "terrible"? Said R. Eleazar: 'It signifies the highest perfection of all, as in the expression: "A great, mighty, terrible God" (Deut. X, 17). [79a] We have a boraitha to the same effect.' R. Jose once said: 'One day I stood before R. Judah the ancient. I asked him to explain to me the meaning of the words: "And he (Jacob) was afraid, and said, How terrible is this place!" What did he see there to call it terrible? His answer was: "Jacob saw manifested in that region the consummation of the holy faith, which corresponded to the reality above. And any place where such a consummation is revealed is called 'terrible'." I then asked him: "If that is so, why then does the Targum translate the word 'nora' (terrible) with 'fear' (d'hilu), and not with 'complete' (sh'lim)?" His answer was that there is no true fear and awe except in a place where there is completeness, as it is written "O fear the Lord, ye his saints, for there is no deficiency (mahsor) to them that fear him" (Ps. XXXIV, 10), and in the sphere where there is no deficiency, there is completeness.'

A boraitha also tells us that R. Jose once expounded the verse: Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his son's name? (Prov. XXX, 4). 'It is Moses who ascended up to heaven, as it says: "And Moses went up unto God." It is Aaron who gathered the wind in his fists, as it says: "His fist full of sweet incense" (Lev. XVI, 12). It is Elijah who "hath bound the waters in a garment", for he said: "There shall not be dew nor rain these years, but according to my word" (I Kings XVII, 1). And it is Abraham who "hath established all the ends of the earth", for it says concerning him: "These are the generations of the heavens and the earth when they were created (behibar'am)" (Gen. II, 4), the last word having the same letters as Abraham.' This was R. Jose's first interpretation. He then gave a different one, saying: '"Who hath ascended up into heaven?" The Holy One, of whom it says: "God hath ascended with a shout" (Ps. XLVII, 6). "Who hath gathered the wind in his fists?" The Holy One, "in whose hand is the soul of every living thing" (Job XII, 10). "Who hath bound the waters in a garment?" The Holy One, who "bindeth up the waters in his thick clouds" (Ibid. XXVI, 8). "Who hath established all the ends of the earth?" The Holy One, of whom it says: "in the day when the Lord God made heaven and earth" (Gen. II, 4).' Finally, he affirmed that the words indicate the four knots (elements) of the universe: fire, air, water, earth. Said R. Jesse: 'It is evident that R. Jose's various applications of this verse are incompatible one with the other!' But when these interpretations came to the ears of R. Simeon, he put his hands on R. Jose's head and blessed him, saying: 'That which thou hast said is quite right. It is perfectly true, but whence hast thou these interpretations?' 'From my father, who heard it from R. Hamnuna the ancient,' replied R. Jose.

One day R. Simeon sat at the gate of Sepphoris, when R. Jesse said to him: 'R. Jose applied the verse, "Who hath ascended, etc.", first to Moses, then to the Holy One, and finally to the four elements, and I saw that thou, Master, didst bless him!' Said R. Simeon: 'What he said was perfectly true. All the applications signify one and the same thing, since they all have their root and fulfilment in the Holy One, and they are all practically equivalent.' R. Jesse was deeply impressed by these words and said: 'Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master. But what is the meaning of the words, "And what is his son's name?"' R. Simeon replied: 'The inner meaning of this I myself have taught my son, R. Eleazar.' 'I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.' 'And now, when I tell thee, wilt thou remember it?' 'I surely will,' replied R. Jesse, 'I always remember what my Master tells me.' Said R. Simeon: 'The words must be understood in the light of the expression, "My first-born son Israel" (Ex. IV, 22), and "Israel, in whom I am glorified" (Isa. XLIX, 3). "Israel" here refers to the supernal world, and it is this which is called "son". Whereupon R. Jesse replied: 'With all due respect to the Master, this is a secret which I already know.' But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: "Wisdom (Hokmah) and glory (Tifereth) in His sanctuary." When he awoke, he straightway went to R. Simeon, kissed his hand, and said: 'This night I saw in my dream an [79b] haggadic book wherein were written the words: "Wisdom and glory in His sanctuary", "Wisdom" above, "Glory" below, and "in His sanctuary" at the side. This I saw in a dream, and I found it on my lips when I awoke.' Said R. Simeon to him: 'Until this time thou wast too young to join the company of the "reapers of the field", but now everything has been shown unto thee! Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.'

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AND MOSES WENT UP UNTO GOD. Blessed indeed was Moses to have been worthy of this honour, to which the Torah herself testifies. Said R. Judah: 'See what a difference there is between Moses and other men: "Going up" in regard to ordinary men means "getting rich", "getting on", in honours, in office, in rank, etc. But Moses "went up unto God". Truly, he was blessed.' R. Jose remarked that this is one of the passages from which the members of the Fellowship derive the lesson that "he who comes to be purified is assisted from above": because Moses "went up unto God", therefore "the Lord called unto him out of the mountain".

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AND THE LORD CALLED UNTO HIM OUT OF THE MOUNTAIN, SAYING, THUS SHALT THOU SAY TO THE HOUSE OF JACOB, AND TELL THE CHILDREN OF ISRAEL. R. Isaac referred in this connection to the verse: "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts" (Ps. LXV, 5). 'Blessed is the man', he said, 'whom the Holy One befriends and brings near to him to dwell in the holy Palace! He who is united with Him in worship has on him a sign inscribed from above to make it known that he is one who has been chosen by the Holy King to dwell in His courts. A man who has upon him such a sign can pass through all the supernal gates without let or hindrance.' R. Judah said: 'Blessed was Moses, concerning whom that verse was written! Of him we read: "And Moses drew near unto the thick darkness where God was" (Ex. XX, 21); and also, "Moses alone came nigh to the Lord, but they did not" (Ibid. XXIV, 2).'

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THUS SHALT THOU SAY TO THE HOUSE OF JACOB: this refers to the females; AND TELL THE CHILDREN OF ISRAEL: this means the males. R. Simeon connected the "thus" (Koh) in this verse with the "thus" in the ordinance of the priestly benediction: "Thus (Koh) shall ye bless" (Num. VI, 23); also with, "Thy saints bless Thee" (yebarakukah), which last word can be separated into two words: yebaraku Koh, "they bless with Koh" (i.e. the Sephirah Malkuth); "Saying" indicates the side of Justice (Severity), while "telling" indicates the side of Mercy, as in the verse: "And he declared (wa-yagged) unto you his covenant (mercy)" (Deut. IV, 13), and also in the declaration made by the Israelite on bringing the basket of firstfruits to the priest: "I proclaim (higgadti) this day unto the Lord thy God" (Ibid. XXVI, 3). Said R. Jose: 'As we have mentioned this verse, I should like to ask why it says "to the Lord thy God" instead of "the Lord our God"?' R. Simeon replied: 'This is not the only case where "thy" is used instead of "our". For instance: "the Lord thy God will bring thee into a good land" (Ibid. VIII, 7); "for the Lord thy God is a consuming fire" (Ibid. IV, 23). Moses himself, who used this expression, could not say "our" God, because, according to our dictum, "he who lives outside the Land of Israel is, as it were, without God." So he said to the children of Israel, who were going to settle in the Holy Land and to receive the Shekinah there, "thy God", but he could not well say "our God", since he was not to enter himself into the Holy Land.' 'But', retorted R. Jose, 'why did the Israelites have to say "thy God", seeing that they were already in the land?' R. Simeon's reply was that they had to proclaim that it was due to the Supernal Grace that they were so favoured by God and blessed with so many good things. All this they said to the priest who, as such, is connected with the attribute of Grace (forgiveness of sin and mediatorship). "Say to the house of Jacob" is the form fitting for them, "and tell the children of Israel" is the more perfect form fitting for them. For Jacob and Israel represent two grades (Malkuth and Tifereth), and though they unite into one, yet the complete product is termed Israel. [80a] Hence "thou shalt tell the children of Israel", to reveal to them wisdom, and to tell them in the spirit of wisdom the grace and the truth which the Holy One, blessed be He, has shown to them.

R. Jose once told the following story: 'It chanced one day when I was out walking, accompanied by my son, R. Hiya, that we came upon a man collecting medicinal herbs. As we drew near to him I asked: "Tell us what these bundles of herbs are for?" He gave no reply, and did not even raise his head. Said I to R. Hiya, my son: "Certainly this man is either deaf or mad, or very wise." So we sat down near to him. When he had collected all the herbs and made them into bundles and covered each bundle with vine leaves, even to the last bundle of all, he turned to us, and said: "I see that ye are Jews, and it is said that the Jews are clever people. Yet, if I did not have pity on you, you would from henceforth have to shun the company of your fellows, for you become as lepers; because, as I perceive, the odour of one of these herbs has entered into your body, and it will cause you to be outcasts for three days. But now eat this garlic and you will be healed." We did as we were bid, and fell into a deep sleep. I awakened to find myself bathed in perspiration. Then the man said: "Now your God is with you indeed, for He has ordered it that you should find me and that the cure of your bodies should be accomplished through me." As we went along he said to us: "Every person must converse with his fellows according to the sex and class to which they belong." I was struck by this remark, and said to R. Hiya, my son: "This accords with the Scriptural verse: 'Thus shalt thou say to the house of Jacob, and tell the children of Israel.'" Then the man said: "You probably wondered why I did not speak to you or pay you any apparent heed when you addressed me first. The reason is that my father was the greatest expert in herbs and their properties, and from him I learnt the powers and uses of every plant with healing properties, and I spend the whole year among them. Now with regard to the herb which ye saw me bind into bundles and cover with vine leaves. In a northern corner of my dwelling there is a place in which stands a millstone, from the hole of which a man emerges from time to time, and this man has two heads and carries a sharp sword in his hand. He strikes terror into the hearts of all who behold him, and, indeed, is the bane of our lives. On account of him I gathered this herb. Now follow me, and you shall see what virtue there is in it, and what the supreme God has revealed in the world, and how even the wise cannot surmise or fathom all His mysteries." So we followed him. On the way to his house we passed a hole in the ground in which the man deposited some of the herb. When he had done so, a serpent with an enormous head issued from the hole. The man took from his girdle a piece of cloth and bound the serpent as though it were a little lamb. We were much afraid, but the man said: "Follow me until we come to his abode"; and we followed him. Presently we reached his house, and there we saw the place of which he had spoken: in the dark, behind a wall. He took a candle and kindled a fire around the place where the millstone was set; then he said to us: "Do not be frightened at what ye see, and keep silence." As he said this he loosened the serpent's bonds and set him free, then ground some of the herb to powder and sprinkled this upon the serpent's head. Immediately the serpent descended into the opening of the millstone, and we suddenly heard a voice which made the whole place shake. We wanted to run away, being sore afraid, but the man took hold of our hands, saying: "Fear not, come close to me." Presently the serpent reappeared and we saw that it was dripping blood. Again it entered the opening of the millstone. After a short time a man with two heads issued from the opening, with the serpent wound about his neck. Three times he entered the opening of the millstone and emerged again, saying: "Chameleon, chameleon, woe to his mother who brought him there!" Then the millstone was torn from its place and man and serpent together were hurled out at our feet, where they fell down and died. We were terrified, but the man who had brought us there said: "Thus is manifested the power of the herb which I collected in your presence! This was the reason why I did not look up at you or speak even a word. If [80b] men but knew the wisdom of all that the Holy One, blessed be He, has planted in the earth, and the power of all that is to be found in the world, they would proclaim the power of their Lord in His great wisdom. But the Holy One has purposely hidden this wisdom from men, in order that they should not turn from His way by trusting in that wisdom alone, forgetting Him."

'When I afterwards recounted the happenings of that day to R. Simeon, he said: "Surely, that was a wise man! For it is indeed as he said. Mark this! There is no grass or herb that grows in which God's wisdom is not greatly manifested and which cannot exert great influence in heaven. We may see this from the hyssop. Whenever the Holy One desires that men should purify themselves from defilement, he orders that hyssop be used as a means of purification. Now why is this? In order that the power above which is represented by that herb should be roused to exterminate the spirit of impurity, that the defiled one may be cleansed. And as to thee, I say: Blessed be the Merciful One who delivered thee."'

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YE HAVE SEEN WHAT I DID UNTO THE EGYPTIANS. AND HOW I BARE YOU ON EAGLES' WINGS. What do "eagles' wings" denote? According to R. Judah, the "eagles" are a symbol of mercy, as it says: "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord ... " (Deut. XXXII, 11). As the eagle watches lovingly over its own young, but is cruel towards others, so does the Holy One manifest His loving mercy to Israel and His severe judgement to the heathen nations. R Simeon found the same indication in the verse: "The way of an eagle in the heavens" (Prov. XXX,19)' R. Eleazar once went from Cappadocia to Lydda, accompanied by R. Jose and R. Hiya. They had risen at sunrise, and as the light appeared, R. Hiya said: 'I see before me the vision of the prophet, "As for the likeness of their (the Hayoth) faces, they four had the face of a man and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle" (Ezek. I, 10). Thus the lion is on the right hand, the ox on the left; but what about the eagle?' R Eleazar replied: 'It belongs to the sphere of the "child" (i.e. Mercy), for the eagle combines mercy and cruelty; and so God led Israel with love and dealt sternly with others, and the expression, "the way of an eagle in the heavens" is thus to be taken literally, for love (mercy) is, as it were, in the centre of heaven. Hence the lion is at the right, the ox at the left, and the eagle between, uniting them. As for "man", he comprises all, as it is written: "And upon the likeness of the throne was the likeness as the appearance of a man above upon it" (Ezek. I, 26).'

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AND IT CAME TO PASS ON THE THIRD DAY. R Abba connected this with the following verse: "We have a little sister, and she hath no breasts; what shall we do to our sister in the day when she will be spoken for?" (S.S. VIII, 8). 'The "little sister" is the Community of Israel, who is called the Holy One's sister; "she hath no breasts", i.e. when they approached Mount Sinai she had no merits, no good works to protect her; "what shall we do to our sister?", when the Holy One shall reveal Himself on Mount Sinai to proclaim the words of the Torah, and her soul will fly away (out of fear).' Said R Jose: 'When the Israelites approached Mount Sinai, on that night which followed the three days during which the people abstained from conjugal intercourse, the heavenly angels came and received them with brotherly affection. For as they are angels above, so are the Israelites angels below; as they sanctify the Supreme Name above, so do the Israelites sanctify it below. And the Israelites were crowned with seventy crowns on that night. Then it was that the angels said: "We have a little sister, and she hath no breasts. What shall we do to our sister? How should we honour her on the day when the Holy One will reveal Himself to give her the Torah?"'

R. Simeon said that when the Holy One came to reveal Himself [81a] on Mount Sinai, He called together His whole celestial Family and said to them: "At present the Israelites are like children, they will not know how to deport themselves in My Presence. If I should reveal Myself to them in the attribute of Power (Geburah) they will not be able to bear it, but when I manifest Myself to them in love (Rahamim) they will accept My Law." Therefore the manifestation on Mount Sinai took place on the third day, which is the Day of love (Rahamim). In this manner did He reveal Himself first in Love; and then gave them the Torah from the side of Power; and that on the third day, for it is because of the "Three" that they are called Israel; and in the morning, in "a morning without clouds" (2 Sam. XXIII, 4), since had it been a cloudy morning darkness would have been found in it, and Grace would not have been revealed. And when does Grace reveal itself? In the morning: "The morning is light"; for as soon as the day breaks Grace is manifested and Judgement passes away, but when the light of morning does not enter the judgements do not vanish away, as it is written: "When the morning stars sing together, and all the sons of God shout for joy" (Job XXXVIII, 7; i.e. the angels of judgement shout for joy as long as night continues); but as soon as those stars set and the sun shines, behold there is "a morning without clouds", and Grace is awakened in the lower world.' R. Jose said: 'The Holy One began to reveal Himself on Mount Sinai "in the morning", and we have been taught that it took place when the merit of Abraham, who "rose up early in the morning" (to sacrifice Isaac, Gen. XXII, 3), was aroused. '

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AND THERE WERE THUNDERINGS (voices) AND LIGHTNINGS AND A THICK CLOUD UPON THE MOUNT, AND THE VOICE OF THE TRUMPET EXCEEDING LOUD. Said, R. Abba: 'As koloth (voices) is written in a defective form, it indicates that there were two voices united as one, the one emanating from the other: air [12] from water [13] and water from air, two that were one and one that was two.' R. Jose, however, was of the opinion that the defective form of the word, suggesting the singular, indicates that it is identical with the "great voice that did not cease" (Deut. V, 19), for all other Divine voices do break off sometimes, for, as we have been taught, four times a year the "Voice" ceases, and chastisement is sent into the world, but this great and mighty Voice [14] never stops and never abates of its full force. We have been taught also that this Voice is "the voice of voices", the voice which contains all other voices. R. Judah said: 'The "Voice" unites air, fire, and water, and one voice makes another; hence the plural "voices".' "And lightnings." Said R. Jose: 'Therefore it says: "He maketh lightnings for the rain" (Ps. CXXXV, 7), flame being combined with moisture in a supernatural union of love and affection.'

R. Judah said that the Torah was given from the side of Power. Said R. Jose: 'In that case, it must have been given from the left side.' 'No,' replied R. Judah: 'the left was turned for the time into the right, for it is written: "From his right hand a fiery law to them" (Deut. XXXIII, 2). Contrariwise we read concerning Egypt's judgement: "Thy right hand, O Lord, glorified in power" (Ex. XV, 6); where the right hand has turned into the left (judgement).' "And a thick cloud upon the mount", that is, a mighty cloud which stayed in one spot without moving. "And the voice of the trumpet exceeding loud": this voice issued from the midst of the heavy cloud, as it is written, "When ye heard the voice out of the midst of the darkness" (Deut. V, 24). According to R. Judah, there were three grades of darkness: darkness, cloud, and thick clouds (araphel), and the voice came forth from out of their innermost depths. R. Jose said that the innermost was the one referred to in the words "with a great and ceaseless voice" (Deut. V, 19).

Said R .Abba: 'It is written: "And all the people saw the thunderings" (Ex. XX, 18). Surely it ought to be heard the thunderings? We have, however, been taught that the "voices" were delineated, carved out, as it were, upon the threefold darkness, so that they could be apprehended as something visible, and they saw and heard all those wonderful things out of that darkness, cloud and cloudy darkness; and because they saw that sight they were irradiated with a supernal light, and perceived things beyond the ken of all succeeding generations, and saw face to face (Deut. V, 4).' And whence did they derive the power so to see? According to R. Jose, from the light of those voices, for there was not one of them but emitted light which made perceptible all things hidden and veiled, and even all the generations of men up to the days of King Messiah. Therefore it says: "And all the people saw the [81b] voices"; they did actually see them. The word koloth here is preceded by the particle eth, which, as usual, indicates that we are to understand another object in addition to the one mentioned: in this case another voice from below, which gathered into itself all the light [15] emanating from the other voices in which they saw, in sublime wisdom, all the celestial treasures and all the hidden mysteries which were never revealed to succeeding generations and will not be revealed until King Messiah comes, when "they shall see eye to eye" (Isa. LII, 8). In this latter passage (Ex. XX, 18) also we find "fire torches" mentioned instead of the "lightnings" of the former. Both, however, mean one and the same thing; when the lightnings are quite formed and ready to appear they are called "fire-torches" (lapidim). The "voice of the trumpet" mentioned in the same verse is, according to R. Judah, that voice which is itself called "trumpet" in reference to the Day of Atonement (Lev. XXV, 9). According to R. Simeon, the "voice of the trumpet" is the "word which proceedeth out of the mouth of the Lord" (Deut. VIII, 3), by which "man lives". It is greater and stronger than all lower voices. On it depends all; it is called "great voice", and also a "still thin voice" (I Kings XIX, 12), i.e. a clear though tiny light which illumines all things, but a "still voice" also because men must be filled with awe and silence to hear it, as it is written: "I said, I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle" (Ps. XXXIX, 2).

The text proceeds: "And when the people saw it, they trembled and stood afar off" (Ex. XX, 18). The same word (wa-yanu'u, they shook) is used here of the people as is used of the "posts of the door" in the Temple which moved when Isaiah saw his vision (Isa. VI, 4). And what do we read of Ezekiel when he saw the Presence? "And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber (hashmal), out of the midst of the fire" (Ezek. I, 4). The whirlwind, according to R. Jose, was symbolic of the breaking of the power of the four kingdoms. R. Judah added that according to tradition the strong wind which was stirred from the side of celestial Power (Geburah) came from the north, the special region hidden above, out of which justice emanates, as it does not say from "north", but from "the north". "The great cloud and a fire infolding itself" are the elements which awaken judgements three times a day from the region of Power. And what renders it endurable in spite of its severity? "The brightness" that surrounds it, the light which encircles it, so that the judgement is not too hard for men to bear. [82a]

R. Jose, the son of R. Judah, said that the Israelites at Mount Sinai saw more of the Divine than the prophet Ezekiel, and were all united with the supernal Wisdom. They saw five different grades of voices, by which five the Torah was given -- the fifth being the "voice of the trumpet" -- but Ezekiel saw but five lower degrees: whirlwind, great cloud, fire, the brightness, and the colour of amber. Said R. Eleazar: 'Of the Israelites it says: "Face to face hath the Lord spoken to you" (Deut. V, 4), but Ezekiel saw only a "likeness" (Ezek. I, 5), like one who looks through a partition.' Said R. Eleazar further; 'If the Israelites saw what no prophet ever saw, how much more true is this of Moses! How happy a lot was his, who "was there with the Lord" (Ex. XXXIV, 28), and with whom He spake "in sight but not in riddles" (Num. XII, 8)!' R. Jose drew attention to the expression used of Ezekiel, "The word of the Lord came (hayo haya) unto Ezekiel" (I, 3), indicating that his vision lasted but for a short space of time. R. Eleazar remarked that the expression hayo haya suggests that he both saw and did not see, heard and did not hear (i.e. his vision and hearing were imperfect): as he says, he saw something like hashmal, but not actually hashmal itself; but of the Israelites it is said: "They saw the voices": every one according to his grade actually saw; for there is a tradition that they stood in groups and divisions, and each one saw as befitted it. According to R. Simeon, the chiefs of the tribes stood by themselves, the women by themselves, and the leaders of the people by themselves, five grades at the right and five at the left, as it is written: "Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel" -- these were five grades at the right; "your little ones, your wives, the stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water" (Deut. XXIX, 9) -- these were the five grades who stood at the left. All these grades corresponded to the ten celestial grades, and to the Ten Words (Decalogue), which are Israel's eternal possession, the essence of all the commandments, the good portion of Israel.

We have been taught that when the Holy One revealed Himself on Mount Sinai all the Israelites saw the Divine manifestation as one sees a light streaming through the glass of a lamp, and by means of that light each one of them saw more than did the prophet Ezekiel, since those celestial voices were all revealed together, whilst to Ezekiel only the Shekinah was revealed in Her Chariot, and he but caught glimpses of it as though through many barriers. Said R. Judah: 'Blessed was Moses, concerning whom it says: "And the Lord came down upon Mount Sinai ... and the Lord called Moses up to the top of the mount", and blessed was that generation concerning whom it says: "And the Lord came down upon Mount Sinai before the eyes of the whole people." As the Torah, however, was given from the Right Hand ("from his right hand went a fiery law for them", Deut. XXXIII, 2), what essential difference was there between the manifestation to the people and the manifestation to Ezekiel?' R. Jose replied: 'On Sinai the "Head" and the "Body" of the King were revealed, as it is written: "He bowed the heavens and came down" (2 Sam. XXII, 10); but to Ezekiel it was, as it were, only the "Hand" which was shown: "And the hand of the Lord was there upon him" (Ezek. 1, 3), And even the "Hand" has two aspects, a higher and a lower. Observe that he says: "The heavens were opened and I saw visions (maroth) of God" (Ezek. I, 1). "Maroth" is written in a defective form, to indicate that he merely had a vision of the Shekinah.' Said R. Jesse: 'But is the Shekinah not a representation of the whole of the Deity?' R. Jose replied: 'The "Head" of the King is not to be compared to His "Feet", although both are in the "Body" of the King.' Observe that Isaiah said "I saw (eth) the Lord" (Isa. VI, 1), but Ezekiel said "I saw visions of God".' They meant, however, the same thing, and both belonged to the same grade (of spiritual perception). [82b] Why, then, did Isaiah not give a detailed account of his visions, like Ezekiel? According to R. Jose, it was necessary that Ezekiel should speak in a detailed manner in order to impress the people in exile with the fact that the Holy One loved them, and that the Shekinah and Her Chariots had gone down into exile also, to be present with them.

R. Hiya asked, why did the Shekinah reveal Herself in "the land of the Chaldeans" (Ezek. I, 3), of which it says: "Behold the land of the Chaldeans, a people which is not" (Isa. XXIII, 13, i.e. degraded)? If it was for Israel's sake, surely She could have been present among them without manifesting Herself in that inauspicious place? However, had She not revealed Herself the people would not have known that She was with them. Besides, the revelation took place "by the river Chebar" (Ezek. I, 3), by undefiled waters where impurity has no abode, that river being one of the four which issued from the Garden of Eden. [16] It was there, and nowhere else, then, that "the hand of the Lord was upon him", as is directly stated.

R. Hiya also expounded, in accordance with the esoteric teaching, Ezekiel's vision: "Out of the midst thereof came the likeness of four living creatures (Hayoth), and this was their appearance, they had the likeness of a man" (Ibid. V, 5), saying that there is a sacred Hall in which dwell four living Creatures, which are the most ancient celestial beings ministering to the Holy Ancient, and which constitute the essence of the Supernal Name; and that Ezekiel saw only the likeness of the supernal Chariots, because his beholding was from a region which was not very bright. He furthermore said that there are lower beings corresponding to these upper ones, and so throughout, and they are all linked one with another. Our teachers have laid down that Moses derived his prophetic vision from a bright mirror (cf. Midr. Lev. R., p. 145d), whereas the other prophets derived their vision from a dull mirror. So it is written concerning Ezekiel: "I saw visions of God", whereas in connection with the difference between Moses and all other prophets it says: "If there is a prophet among you, I the Lord will make Myself known to him in a vision .... My servant Moses is not so, who is faithful in all my house: and with him I will speak mouth to mouth" (Num. XII, 7-8). R. Jose remarked that all the prophets are in comparison with Moses like females in comparison with males. The Lord did not speak to him in "riddles" (Ibid.), but showed him everything clearly. Blessed, indeed, was the generation in whose midst this prophet lived!

Said R. Jose the son of R. Judah: 'The Israelites saw the splendour of the glory of their Lord face to face; and, moreover, there were neither blind, nor lame, nor deaf, among them: they all saw (Ex. XX, 18); they all stood (Ibid. XIX, 17); they all heard (Ibid. XIX, 8). And of the Messianic Age it says: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, then shall the lame man leap as an hart, and the tongue of the dumb sing" (Isa. XXXV, 5-6).'

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AND GOD SPAKE ALL THESE WORDS SAYING. R. Judah reflected here on the verse: "Who can utter the mighty acts of the Lord? Who can show forth all his praise?" (Ps. CVI, 2). Said he: 'In how many ways does the Torah testify to the glory of God and admonish man not to sin! How many are the forms in which it counsels him not to turn from the way, either to the right or to the left! And how numerous the signs which it scatters in his way to lead him back into the true path so that he may return to the Lord and receive forgiveness! We have been taught that the Holy One, blessed be He, gave six hundred and thirteen counsels unto man, in order that he might be perfect in attachment to his Lord, for the Holy King desires only his good, both in this world and in the world to come; but more especially in the world to come, since whatever good the Holy One bestows upon man in this world is taken from the sum of good which he is entitled to receive in the world to come. Why is this? Because, as we have been taught, the world to come is, as it were, God's own possession. This is not to say, of course, that this present world is not His also, but, as it has been said, it is like unto an antechamber in comparison with the hall itself; [17] and the reward of a truly worthy man is taken from that which is God's very own, as it says of the tribe of Levi: "He shall have no possession among his brethren, for the Lord is his possession" (Deut. XVIII, 2). How happy is the lot of one who is accounted worthy of such a supernal heritage! He is indeed blessed in this world and in the "house" of this world, as well as in the world to come and in the heavenly holy House of that world, as it is written: "Even unto them I will give in my house and within my walls a place and a name ... "(Isa. LVI, 5). [83a] Blessed is he who is worthy to dwell with the King in His own House.' Said R. Simeon: 'Blessed is he who is worthy of that most inestimable privilege which is foretold in the words: "Then shalt thou delight thyself in the Lord" (Ibid. LVIII, 14). It does not say, "with the Lord", but "in the Lord", namely in the place from whence the upper and the lower worlds alike derive being, and to which they return, that sphere of which it is written: "I will lift up mine eyes unto the hills, from whence cometh my help" (Ps. CXXI, 2), and again: "and came to the Ancient of Days, and they brought him near before him" (Dan. VII, 13). The longing and delight of the righteous is to contemplate that splendour from whence all lights emanate, and all celestial crowns are illumined.' R. Simeon continued: 'We have expounded the closing words of this verse, "I will cause thee to ride upon the high places of the earth", to mean the supramundane world, called "heaven", and God is above this.' R. Abba said that "the Lord" here means Heaven, and the high places of the earth the "Land of the Living", consisting of Zion and Jerusalem which are above, the supernal heaven and the supernal earth. This, however, is quite in harmony with R. Simeon's interpretation, as it is all one celestial sphere. Then he said to R. Simeon: 'Would it please the Master to deign to interpret the whole verse, including the last words, "and feed thee with the heritage of Jacob thy father"?' R. Simeon then repeated what he had said before, and added that the last words are a reference to Isaac's blessing, "And God give thee of the dew of heaven" (Gen. XXVII, 28), this being "the heritage of Jacob". Now this blessing wherewith Isaac blessed Jacob was made in regard to that "heaven" of which we have spoken, and in these words he indicated that Jacob's children will rise again from the dead at the time of the Resurrection, by means of that heavenly dew, at the time when it shall issue forth from the Ancient of Days to the "Small of Countenance". R. Abba thought for a while, and said: 'Now everything is clear, and I see that there is even more significance in Isaac's blessing than I had thought.'

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AND GOD SPAKE ALL THESE WORDS. According to R. Simeon, the word "spake" denotes a proclamation. When the Holy One revealed Himself and began to speak, the celestial and the terrestrial beings began to tremble mightily, and the souls of the Israelites left their bodies because of their mighty dread. Then the Divine word descended from heaven, being on its way engraved upon the four winds of the universe; and then rose once more and again descended. When it rose up it drew from the mountains pure balsam [83b] and was watered with the heavenly dew, and when it reached this earth it encompassed the Israelites and brought them back their souls. Then it encircled them again and impressed itself upon the tablets of stone, until the whole Ten Words were designed thereon. R. Simeon said further that every word contained all manner of legal implications and derivations, as well as all mysteries and hidden aspects; for each word was indeed like unto a treasure-house, full of all precious things. And though when one Word was uttered it sounded but as itself, yet when it was stamped upon the stone seventy different aspects were revealed in it, fifty crowns less one on the one side and fifty less one upon the other, [18] "like a hammer that breaketh the rock in pieces" (Jer. XXIII, 29), and all Israel saw eye to eye and rejoiced exceedingly; and the souls of all the children of Israel, past and present and to be, born and unborn, were present there, that all might accept the Torah given on Mount Sinai, as it is written: "Neither with you only do I make this covenant and this oath, but with him that standeth here ... and also with him that is not with us here this day" (Deut. XXIX, 13, 14). And every one according to his grade saw and received the Words.

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AND GOD SPAKE. The word "God" (Elohim) here indicates that the proclamation emanated from the region of Power (Geburah); the next word, eth, that Geburah was joined with the Right Hand; the word kol (all), that the other Crowns were also associated; the word hadebarim (words), that the words issued continuously; the word haeleh (these), that they included all secret meanings, reasons, and penalties; and the word lemor (saying), that it was a heritage of all.

Said R. Isaac: 'Why was the Torah given in fire and darkness? In order to show that he who is constantly and diligently occupied with the study of it will be saved from the fire of hell (Gehenna) and from the darkness of exile in heathen lands. It was the merit of Abraham which saved Israel from hell fire, as, according to tradition, the Holy One said to Abraham: "As long as thy children shall be absorbed in the ways of the Torah they will be saved from punishment, but should they turn from her and forget her paths the fire of hell will have dominion over them and they will be subjected by the nations of the earth." And Abraham pleaded: "Two punishments are surely too much; if it be Thy will, let them escape hell fire and rather go into exile." The Holy One replied: "So be it then." And so it was. For this reason it says: "Their rock had sold them, and the Lord had shut them up" (Deut. XXXII, 30), meaning that Abraham, their "rock", was the cause of their going into exile; "and the Lord had shut them up" because He accepted Abraham's petition and abode by his choice.'

R. Judah said: 'Fifty days elapsed between the Exodus and the giving of the Law. Why was this? In order that the number of days should correspond to the number of years of the Jubilee, as it is written: "And ye shall hallow the fiftieth year and proclaim liberty ..." (Lev. XXV, 10): R. Simeon remarked that it was the Jubilee which led Israel out from Egypt; that is to say the divine liberation emanated from the side of Jubilee, and from the same side was judgement stirred up against the Egyptians. For this reason the deliverance from Egypt is mentioned fifty times in the Pentateuch in such expressions as "I have brought thee out [84a] of the land of Egypt", "I have brought thee out with a strong hand", etc. R. Simeon further said: 'When the Israelites received the Torah the Jubilee crowned the Holy One, blessed be He, even as a king is crowned in the midst of his host, as it says, "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" (S.S. III, 11). Who is His "mother"? The Jubilee. And the Jubilee crowned itself with perfect joy, as it is written: "The mother of the children rejoiced" (Ps. CXIII).' R. Judah said: 'Concerning this it is written: "Thy father and thy mother shall be glad, and she that bore thee shall rejoice" (Prov. XXIII, 25).'

Said R. Isaac: 'In the hour when the Holy One, blessed be He, revealed Himself on Mount Sinai, that mountain began mightily to shake and all the other hills and high places of the earth trembled in accord with it, so that they heaved and quaked until the Holy One stretched out His hand and calmed them, and a voice was heard: "What aileth thee, O thou sea, that thou fleddest, and thou Jordan that thou wast driven back? Ye mountains that ye skipped like rams, and ye hills like young sheep?" And the answer was: "Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob" (Ps. CXIV, 5-7). Now, "the Lord" in this verse refers to the "Mother" (Binah); "earth", to the "Mother" below (Malkuth); "the God of Jacob", to the Father (Hokmah), whose "firstborn son is Israel" (Ex. IV, 23), whom "his mother crowned in the day of his espousals": she crowned him with the symbolic colours, white, red, and green, in which all other colours are included, and in him they were all united.' According to R. Judah, the "crown" symbolizes Israel, who is God's glory, as it is written:" Israel, in whom I am glorified" (Isa. XLIX, 3); "and I will glorify the house of my glory" (Ibid. LX, 7).

Said R. Isaac: 'The Torah was manifested in a black fire which was superimposed upon a white fire, signifying that by means of the Torah the "Right Hand" clasped the "Left Hand" that the two might be fused, as it is written: "from his right hand a fiery law to them" (Deut. XXXIII, 2).' Said R. Abba: 'When the smoke came out of Mount Sinai a fire ascended enveloped therein, so that its flames were of a blue colour. They flared high and dwindled again, and the smoke emitted all the aromas of Paradise, displaying itself in the colours of white, red, and black, as it says, "perfumed with myrrh and frankincense, with all powders of the merchant" (S.S. III, 6). It was the Shekinah who manifested Herself thus at the giving of the Law in the wilderness on Mount Sinai, as it says, "Who is this (zoth) that cometh up from the wilderness like pillars of smoke?" (Ibid.)' Said R. Judah: 'But surely it is not necessary to go so far afield to discover this. Have we not the direct statement that "Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace" (Ex. XIX, 18)? Blessed were the people who beheld this wondrous thing and apprehended the mystery thereof!'

Said R. Hiya: 'When the letters were engraved upon the two tablets of stone they were visible on both sides of the tablets. The tablets were of sapphire [19] stone, and the letters were formed of white fire and covered again with black fire, and were engraved upon both sides.' According to R. Abba, the tablets were not engraved, but the letters fluttered on to them, being visible in two colours of fire, white and black, in order to demonstrate the union of Right and Left, as it is written, "length of days is in her right hand and in her left hand is riches and honour" (Prov. III, 16). But are we not told that "from his right hand (came) a fiery law to them" (Deut. XXXIII, 2)? The truth is that although the Torah emanated from the side of Power -- that is the Left -- the Left Side was included in the Right, and thus Justice was tempered by Mercy, which was symbolized by the two fires: white for Mercy, black for Power and Severity.

It is written: "And the tablets were the work of God" (Ex. XXXII, 18). They were indeed so, for, as R. Judah said: 'The word ha-luhoth (the tablets) being written in a defective form, indicates that although they were two they appeared like one, and the Ten Words were engraved upon them, one section of five being included in, or superimposed on, the other five, so that they should be included in the emanations of the Right Side, that is, of Mercy; and in this way they were indeed the very "work of God".' [84b] R. Isaac said: 'They were originally two sapphire stones which were rough-hewn, but the Holy One caused a wind to blow upon them, which smoothed them and transformed them into two tablets.'

To this R. Judah demurred, maintaining that they only looked like sapphire, being in reality a new creation. 'This', he said, 'must be so, since it says that they were "the work of God".' To which R. Isaac retorted: 'But is not the sapphire, the most precious of all stones, itself a "work of God"?' Said R. Judah: 'Why then does it say that these specially were a "work of God"? ' R. Isaac replied: 'It does not say that the stones were a special work of God, but the tablets; and the spelling of the word luhoth (without vau) suggests that the miraculousness was not so much in the stones themselves as in their formation as tablets, and in the writing.' Said R. Simeon: 'Both interpretations are correct. These two tablets existed from before Creation, but were perfected on the sixth day of Creation specially for this purpose; thus they were a special creation of the Holy One.' Of what were they formed? Of the supernal dew which issues from the Holy Ancient One, of which, when it was descending on the "Field of the Holy Apples", the Holy One took two drops, causing them to solidify and turn into two precious stones. Then He blew on them and they became flat like tablets. Thus both the stones and the writing were "a work of God", "written with the finger of God" (Deut. IX, 10). That "Finger" has the same symbolic significance as the "Finger of God" of which the Egyptian magicians spoke (Ex. VIII, 19), each "finger" expanding into ten until it becomes the complete hand, such as Israel saw at the sea.'

Said R. Judah: 'When it says that the "writing was ... graven upon the tablets" (Ex. XXXII, 16), it means that the tablets were pierced, so that the writing could be seen from either side; the writing formed an engraving within an engraving.' According to R. Abba, it was possible from one side to see the other side, and read the writing thereon. Said R. Eleazar: 'They were written miraculously in order that every man might discern that it was "God's writing", being unable to find any other explanation of this double appearance. Besides, if the tablets were pierced, as has been suggested, why does it not say that the writing was graven "in the tablets" instead of "upon the tablets"? The fact, however, is, as we have been taught, that five Words were written on the right and five on the left, and those of the left were included in those of the right, and from (within) the right one could see those of the left, so that all was on the right, and all were fused one with the other. He who stood at one side could see (therein) what was on the other side and read it, for we have been taught that the Left was turned into the Right. Thus it was, indeed, "the writing of God". What happened was this: he who stood on one side read, 'I am the Lord thy God", and out of these letters he could see the words, "Thou shalt not murder." Then he read, "Thou shalt not have (other gods)", and at the same time could see the words "Thou shalt not commit adultery". Then he went on reading, "Thou shalt not take the name of the Lord thy God in vain", and saw from the other side the words, "Thou shalt not steal", and so on. And conversely, if he looked at the other side.'

***

AND MOSES WENT DOWN UNTO THE PEOPLE AND SAID UNTO THEM. R. Jose asked: 'What is the point of this remark, seeing that we are not told what he said?' R. Isaac replied: 'It is well known that when a person is expecting some great good fortune or misfortune to befall him, before the event happens he is in a state of great nervous tension and can hardly control himself; but once the best or the worst is known, he regains his equanimity. Now in this case Moses actually prepared the Israelites for the great event which was about to take place, and yet when it came it almost overwhelmed them, so we may imagine what would have happened if he had not prepared them. And this is the meaning of "he said": he told them what was going to happen so as to fortify them beforehand. And with all this, as has been already mentioned, they could not endure the revelation when it came, for, as R. Judah said in the name of R. Hiya, in the name of R. Jose: "When the Israelites heard the words of the Holy One, their souls flew from them and ascended up to the Throne of Glory in order to cleave to it. Said the Torah to the Holy One: 'Was it then for nothing and to no purpose that I was fashioned two thousand years before the creation of the world? Is it all in vain that in me is inscribed "Every man [85a] of the children of Israel", "speak to the children of Israel", "the children of Israel are servants unto Me", "These are the children of Israel", and diverse other words of a like character? Where, then, are these children of Israel? At that hour the children of Israel received again the souls which had fled in the wake of the Divine splendour, for the Torah returned them every one to its own place; yea, she took hold of them and gave them back to their owners, each to the body which was its proper dwelling. This is the significance of the words: "The Torah of the Lord is perfect, returning (meshibath) the soul" (Ps. XIX, 7): "returning" in the literal sense.'

There is a tradition concerning King Solomon, that when he first sat on his throne the Moon was in her fulness, as he was the fifteenth in descent from Abraham, the pedigree being Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram (Ruth IV, 19), Aminadab, Nahshon, Shalmon, Boaz, abed, Jesse, David, Solomon. Therefore it is written: "Then Solomon sat on the throne of the Lord" (I Chr. XXIX, 23), and also "six ascents had the throne", thus being a replica of the Supernal Throne. In the days of Zedekiah, the Moon was in her wane, and the face of Israel was darkened. He was the fifteenth from Solomon, his pedigree being Rehoboam, Abiah, Asa, Jehoshaphat, Jehoram, Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Zedekiah. When Zedekiah came the Moon waned and remained thus, for it is written: "He (the king of Babylon) blinded the eyes of Zedekiah" (Jer. LII, 11). Then "He cast down from heaven unto the earth the beauty of Israel" (Lam. II, 1). The earth was removed far from the heaven and became dark.

When the Israelites stood by Mount Sinai the Moon began to shine forth, as it is written: "He bowed the heavens and came down" (2 Sam. XXII, 10), meaning that the Sun approached the Moon, and the Moon began to shine, this being expressed in the words: "And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies" (Num. II, 3). On Mount Sinai was Judah appointed chief in the kingdom. R. Isaac found this expressed in the words: "But Judah still ruleth with God, and is faithful with the saints" (Hos. XII, 1), which means, that when God was ruling in His Kingdom on Mount Sinai, Judah was ruling in his; when the Holy One said to Israel: "And ye shall be unto Me a kingdom of priests and a holy nation", Judah was found faithful and worthy to receive the kingdom, and therefore the Moon began to shine.

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I AM THE LORD THY GOD WHO BROUGHT THEE OUT OF THE LAND OF EGYPT. R. Eleazar referred to the verse: "My son, hear the instruction of thy father, and forsake not the Torah of thy mother" (Prov. I, 18). "'The instruction of thy father",' he said, 'refers to the Holy One; "the Torah of thy mother" to the Community of Israel.' According to R. Judah, "father" represents Wisdom (Hokhmah) and "mother" Understanding (Binah). Said R. Judah: 'Both interpretations mean one and the same thing, for we have been taught that the Torah emanated from the Supernal Wisdom.' R. Jose said that the Torah emanated from Understanding, for it says: "to perceive the words of understanding" and "forsake not the Torah of thy mother". Said R Judah: 'The Torah is an emanation of both Wisdom and Understanding, and combines the influence of both, for it says: "My son, hear the instruction of thy father, and forsake not the Torah of thy mother".' R. Abba said: 'It contains the influence of all the emanations, in virtue of containing those two: grace, judgement, and mercy, and every one required for perfection. When the King and the Matrona are in harmonious union all attributes are harmoniously united, and wherever these are found all the others are found as well.'

R. Jose said: 'The "I" in the first commandment represents the Shekinah, as in "I will go down with thee to Egypt" (Gen. XLVI, 4).' R. Isaac said that after "I" there is a pause, and the next words, "the Lord is thy God", refer to the Holy One, blessed be He, identical with the "Heavens", as it is written: "Out of heaven he made thee to hear his voice" (Deut. IV, 36), and again, "Ye have seen that I have spoken to you from heaven" (Ex. xx, 22). The "who" (asher) which follows designates the sphere which all consider blessed (ashar) [85b]. The "bringing out of Egypt" designates the "Jubilee", as we have been taught that the "Jubilee" was the immediate cause of Israel's exodus from Egypt; for which reason this event is mentioned fifty times in the Torah. Fifty days passed from the Exodus to the Revelation on Sinai, and fifty years had to pass for the liberation of slaves. "From the house of slaves": as it is written: "The Lord smote all the firstborn of the land of Egypt" (Ex. XII, 29), which, as we have been taught, signifies the lower "crown" which the Egyptians worshipped. For, indeed, as there is a "House" above, so also there is a "house" below; a holy "house" above -- "with wisdom is a house builded" (Prov. XXIV, 3) -- and an unholy "house" below, a "house of slaves".

We have been taught that when the "I" was proclaimed, all those commandments of the Torah which are united in the "Body" of the Supernal Holy King were comprised in it; for, indeed, all the commandments have their unifying centre in the "Body" of the King; some in the "Head", some in the "Trunk", some in the "Hands", and some in the "Feet", and none of them ever step out and become separate from the "Body" of the King or lose connection with it. He, therefore, who transgresses against even one of the commandments of the Torah is as though he transgressed against the "Body" of the King, as it is written: "And they shall go forth and look upon the carcases of the men that have transgressed against me" (Isa. LXVI, 24) -- as it were, "against My very Self." Woe unto the sinners who break the words of the Torah -- they know not what they do! And thus said R. Simeon: 'The Place against which a sin is committed itself reveals the sin. When a sin has been committed against the Holy One, it is He Himself who reveals it, as it is written: "The heaven shall reveal his iniquity and the earth shall rise up against him" (Job. XX, 27). "The heaven" signifies the Holy One; "the earth" the Community of Israel. We have also been taught that "heaven" reveals man's guilt and "earth" executes judgement on the sinners, as it is written: "The earth shall rise up against him."'

Said R. Jose: 'We have been taught in the name of R. Simeon that in the hour when the Torah was given to Israel Mother and children were together in perfect harmony, as it is written, "the mother of the children rejoiced" (Ps. XCIII, 9).' Thus "I" in this verse refers to the Shekinah, called "daughter" in the dictum "Abraham had a daughter, the Shekinah". "The Lord thy God" has the same reference as in the verse, "My firstborn son Israel" (Ex. IV, 22) (i.e. Tifereth); while the words "who hath brought thee out of the land of Egypt" refer to the mystery of "Jubilee" (the Mother). Thus the Mother was there and the Children were there, all in joy and completeness; so that we apply the verse "the Mother of the children rejoices". Hence we have learnt that a man should be careful not to sin lest he cause the Mother to depart from the Children.' R. Isaac said: 'All these expressions refer to the Holy One, blessed be He, and this is a thing disclosed to the "reapers of the field".'

R. Eleazar said: 'From the fact that in one place it says: "In the beginning God created heaven and earth", and in another, "On the day when the Lord God made earth and heaven" (Gen. 11, 4), it has been concluded that both heaven and earth were created as one; the Holy One stretched out His right hand and created the heaven, and then He stretched out His left hand and created the earth. Also, when it says: "And it shall come to pass on that day that I will answer the heavens, and they shall answer the earth" (Hos. II, 21), it refers to the supernal heavens and to the supernal earth, the earth which is called "My footstool" (Isa. LXVI, 1). The significance whereof is that the heaven longed for the earth, that it might unite itself with her in the sphere called "Righteous", as it is written: "The righteous is the foundation of the world" (Prov. X, 25). From the head of the King to the place where this Righteous One commences flows a holy river [86a], the oil of anointment, which pours itself out in fulness of desire upon this earth; and the earth having received it therefrom nourishes all both above and below.'

Said R. Isaac: 'We read: "And the Lord came down upon Mount Sinai" (Ex. XIX, 20); "He bowed the heavens and came down" (2 Sam. XXII, 10). Whither came He down? For the text tells us that He descended upon (lit. above) Mount Sinai and not on to Sinai.' R. Jose replied: 'He came down from grade to grade, from crown to crown, until He reached this "earth", and then the Moon shone and was revealed in completeness in the heavens. Hence it says, "He descended above Mount Sinai." What stands above Mount Sinai? Surely, the Shekinah.'

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THOU SHALT HAVE NO OTHER GODS BEFORE ME (lit. before My Face). Said R. Isaac: 'This prohibition of "other gods" does not include the Shekinah; "before My Face" does not include the "Faces of the King" (the Sephiroth), in which the Holy King manifests Himself, and which are His Name and identical with Him. That they are His name is shown by the verse: "I am YHVH, that is My Name" (Isa. XLII, 8). Thus He and His Name are one. Blessed be His Name for ever and ever.'

R. Simeon taught: 'Blessed are the Israelites, for that the Holy One calls them "Men" (Adam), as it is written, "Ye are my sheep; the sheep of my flock; ye are men" (Ezek. XXXIV, 31). Why are they called "men", in contradistinction to the heathen nations? Because they "cleave to the Lord their God" (Deut. IV, 4.).When a Jewish child is circumcised he enters at once into the Abrahamitic covenant; and when he commences to keep the precepts of the Torah he enters into the grade of "man" and becomes attached to the "Body of the King" and so obtains the title of "man". Contrariwise Ishmael was a "wild man" (Gen. XVI, 12); he was only partly a "man": there were the beginnings of "manhood" in him, because he was circumcised, but this "manhood" did not come to fruition in him, because he did not receive the commandments of the Torah. But the seed of Israel, who were perfected in all things, they are "men" in the full sense: "For the Lord's portion is his people; Jacob is the lot of his inheritance" (Deut. XXXII, 9).' Said R. Jose: 'Therefore the graving and painting of all forms is permitted, except the human figure.' Said R. Isaac: 'The reason is, because when a human figure is represented in sculpture or painting, it is not only the body which is fashioned in the image of the person, but as it were the wholeness of the man is being reproduced, his inner form, namely his spirit, as well as his outer bodily form': Said R. Judah 'This accords with the popular saying: "As the breath of the craftsman, so the shape of the vessel."'

R. Judah went once from Cappadocia to Lydda to see R. Simeon, who was sojourning there at that time, and R. Hezekiah accompanied him. Said R. Judah to R. Hezekiah: 'What R. Simeon taught us concerning the meaning of the term "wild man" [86b] applied to Ishmael is perfectly true and quite clear, but what is the meaning of the second half of the verse: "and he shall dwell in the presence (lit. faces) of all his brethren"?' R. Hezekiah replied: 'I have heard no interpretation and I shall not give any, for it is written: "And this is the Torah which Moses set before the children of Israel" (Deut. IV, 44). What was set by Moses we can enunciate; what he did not set we cannot enunciate.' Then said R. Judah: 'It is written: " For he is thy life and the length of thy days" (Deut. XXX, 20). He who is worthy of the Torah and separates not himself from her is worthy of two lives: life in this world and life in the world to come. But he who separates himself from her separates himself from life. And he who separates himself from R. Simeon separates himself from all things. Here is a verse to which he has already opened a door, and yet we cannot enter it nor penetrate further without his aid; how much more difficult then will it be for us to enter into the more recondite words of the Torah! Woe to the generation from which R. Simeon will be removed! As long as we are in his presence the springs of the heart are open on every hand to the apprehension of truth, and everything is unfolded, but as soon as we separate ourselves from him we know nothing and all the springs are closed.' Said R. Hezekiah: 'It is written: "And he took of the spirit that was upon him (Moses) and gave it unto the seventy elders" (Num. XI, 25). It was like a light from which many lights are kindled, and which yet retains its brightness. R. Simeon is such a light; he illumines everyone and yet his light is not diminished, but remains steadfast in its full splendour.'

They walked on until they reached the place where he was dwelling at the time. They found him absorbed in the study of the Torah. He was meditating aloud upon the verse: "A prayer of the afflicted (poor) when he is wrapped in darkness (languishing), and poureth out his complaint before the Lord" (Ps. CII, 1). He said: 'All prayers of Israel are effective, but the prayer of the poor man more so than all others. Why? Because it reaches the Crown of the King's Glory and becomes, as it were, a garland for His Head, and the Holy One clothes Himself with this prayer as with a garment. "When he is wrapped .... " He is not wrapped in garments, for he has none, being needy, but the word ya'atof has the same significance here as in the words, "the life of the young children that faint ('atuphim) for hunger" (Lam. II, 19). He "poureth out his complaint before the Lord". This is pleasing to the Lord, for the world is sustained by such. Woe unto him against whom a poor man complains to his Master! For the poor are nearest to the King. Concerning him the Lord says: "When he crieth unto me I will hear, for I am gracious" (Ex. XXII, 26), which signifies that the prayers of others are sometimes accepted and sometimes rejected, but the poor man's prayer is always answered. And why? Because the King dwells in broken vessels: "To this man will I look, even to him that is poor and of a contrite spirit" (Isa. LXVI, 2). "The Lord is near to those who are of a broken heart" (Ps. XXXIV, 19): "A broken and a contrite heart, O God, thou wilt not despise" (Ibid. LI, 19). Hence we have learnt that whosoever wrongs a poor man wrongs the Shekinah. "For the Lord will plead their cause" (Prov. XXII, 23): their Protector is omnipotent; he needs no witnesses, no other judge, no pledge does he accept, except that of the soul: "and spoil the soul of those who spoil them (the poor)" (Ibid.).' He went on: '"A prayer of the poor... ." Wherever the word "prayer" (tephillah) is mentioned, it signifies something precious, something which ascends to a supernal sphere -- to the phylactery of the head worn by the King.'

At this point R. Simeon turned his head and saw R. Judah and R. Hezekiah approaching him. When he had finished his reflections he looked at them, and said: 'You look as if you had lost something valuable.' 'Yes,' they replied, 'for the Master opened a precious door and yet we cannot enter into it.' 'And what is it?' said he. Said they: 'We refer to the verse concerning Ishmael: what is the meaning of the last words: "and he shall dwell upon the faces of all his brethren"? The beginning of the verse is clear to us, but what of this? We know not what the significance of these words is. The end does not seem to suit the beginning.'

'By your life!' replied R. Simeon, "both parts of the verse have one significance and point to the same truth. We know that the Holy One has many aspects (faces) in His manifestations to men: He manifests to some a beaming face, to others a gloomy one; to some a distant face, [87a] to others one that is very near; to some an external, to others an inner, hidden aspect; to some from the right side, to others from the left. Blessed are the Israelites, for they are united with the uppermost "face" of the King, with the face wherein He and His Name are one. Contrariwise, the heathen nations are joined to the most distant "face", to the "lower face", and therefore they are at a great distance from the "Body" of the King. For we see that all those nations, like the Egyptians, for instance, who are related to Ishmael -- for he had many brothers and relatives -- were connected with the "lower", the "distant" faces of the Divine. Ishmael, however, when he was circumcised, had the privilege, for Abraham's sake, of having his dwelling-place and his portion in the sphere which dominated all those distant and lower faces, the faces of the Divine which are turned towards the other nations. Therefore it says of him: "His hand will be in all (kol [20]) ... and he shall dwell upon the faces of all his brethren", namely, he will be in a superior sphere to any of the other heathen nations; he will rule over all the "faces" that are below.'

Then R. Judah and R. Hezekiah approached him and kissed his hands. Said R. Judah: 'This is an illustration of the proverb: "Wine settled on its lees and a bubbling spring are a wonderful combination." [21] Woe to the world when the Master will be removed from it! Blessed the generation that is privileged to hearken to his words! Blessed the generation in which he lives!'

Said R. Hezekiah: 'But have we not been taught that a proselyte when circumcised is merely called a "proselyte of righteousness" and nothing more? Yet according to thy interpretation of this verse, Master, "his hand will be in all (kol)"?' R. Simeon replied: 'Quite so! Ishmael was not merely a "proselyte", he was a son of Abraham, a son of the holy man, to whom the Lord gave the promise: "As concerning Ishmael, behold ... I have blessed him" (Gen. XVII, 20); which "blessing" has a reference to the statement, "And the Lord blessed Abraham in all things (kol)"; which again is connected with the promise to Ishmael that "his hand will be in all (kol) .... " This indicates that proselytes from among other nations, Ishmael's kin, would be called "proselytes of righteousness", but the nation whom he himself represents should be above them, "he shall dwell above the faces of his brethren".' Said R. Judah: 'Hence the commandment to Israel: "Thou shalt have no other gods upon My face", meaning "Thou shalt even avoid conceiving Me in those aspects (faces) which form Ishmael's religion".' [22]

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THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE, OR ANY LIKENESS OF ANYTHING THAT IS IN HEAVEN ABOVE OR THAT IS IN THE EARTH BENEATH. We have already mentioned, in reference to this prohibition, the remark of R. Jose that 'all pictorial presentations are permitted, except that of a human countenance, because this countenance has dominion over all things'. R. Isaac applied to this commandment the maxim: "Suffer not thy mouth to cause thy flesh to sin" (Eccl. V, 5). 'How careful', he said, 'must one be not to err in regard to the meaning of the words of the Torah, and not to derive any doctrine from them which he has not learnt [from books] or heard from his teachers. He who gives his own interpretations of Scripture, not derived from these sources, transgresses against the commandment: "Thou shalt not make unto thee any graven image ...." The Holy One will punish him in the world to come, when his soul shall desire to enter into her place. She will then be thrust away, and she will be cut off from that region which is "bound up with the bundle of life" wherein are the other souls. Concerning such a man it is written: "Wherefore should God be angry at thy voice?" (Ibid.), "voice" symbolizing the soul.' Said R. Hiya: 'It is for this reason that to this prohibition are added the words, "for I the Lord thy God am a jealous God". God is "jealous" above all for His Name, either because of the pictorial presentations wherewith His Name (character) is misrepresented, or because of the Torah when she is misinterpreted. For the Torah, as we have been taught, consists entirely of His Holy Name; in fact, every word written therein consists of and contains that Holy Name. Therefore one must beware of erring in regard to this Name and misrepresenting it. He who is false to the Supernal King will not be allowed to enter the King's Palace and will be driven away from the world to come.' R. Abba derived the same lesson from the words from this commandment: "Thou shalt not make ... any graven image (pesel)", which he connected with the verse, [87b] "Hew (pesal) thee two tables of stone" (Ex. XXXIV, 1), interpreting thus: "Thou shalt not 'hew' unto thee another Torah, which thou neither knowest [from books]. nor hast learnt from thy master; for I the Lord thy God am a jealous God and shall punish thee in the world to come when thy soul shall long to enter into the spheres of glory and stand before My Presence." How many emissaries will then be ready to frustrate its desire and thrust it into Gehenna! [23] According to yet another interpretation, this commandment includes the prohibition against the profanation of the sign of the Abrahamitic covenant, which sign is a symbol of the Holy Name. By means of this sign Israel entered into the first Covenant and union with the Shekinah, and he who brings it into a foreign domain is false to the Holy One Himself.

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THOU SHALT NOT BOW DOWN TO THEM NOR WORSHIP THEM. As R. Eleazar was once walking in company with R. Hiya, the latter said: 'It is written: "When thou goest out to war against thine enemies . . . and seest among the captives a beautiful woman ... thou shalt bring her home to thine house" (Deut. XXI, 10, 11). How can this be? Is not intermarriage with heathens prohibited?' R. Eleazar replied: 'This only applied to the seven nations [24] when they were independent in their own land. But mark this. There is no woman among the heathen nations who is free from taint. Therefore the section concerning the captive woman is immediately followed by that of the rebellious son, to indicate that children born of such a union are far from good, the impurity of idolatry inherited by the mother being difficult to remove; all the more so if she has been already married, as the taint of her husband cleaves to her. Hence the command of Moses to exterminate the Midianite women who were the cause of Israel's downfall in the wilderness (Num. XXV, 1-9); XXXI, 15-19). Blessed is the man who keeps in purity this heritage (the Covenant), for in this holy possession he unites himself with the Holy One, blessed be He, especially if he keeps the commandments of the Torah! The Holy One then stretches out His Right Hand to receive him, and he cleaves to the Holy Body. Concerning this it says of Israel: "And ye who cleave to the Lord your God" (Deut. IV, 4); "Sons are ye to the Lord your God" (Ibid. XIV, 1): literally "sons", as it is also written: "My firstborn son Israel" (Ex. IV, 22); "Israel, in whom I am glorified" (Isa. XLIX, 3).'

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THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN. R. Simeon spoke in connection with this on the passage: "And Elisha said unto her, What shall I do for thee? Tell me, what hast thou in the house?" (2 Kings IV, 2). 'What Elisha meant', said he, 'was: "Hast thou nothing upon which the Divine blessing could rest?" For there is a dictum that it is prohibited to say grace after meals over an empty table, because the supernal blessing cannot rest on an empty place. It is therefore necessary to put a loaf or two on the table before saying grace, or at least the remnants of the former meal, in order that the blessing should not, as it were, be uttered "in emptiness". But when the woman said: "Thine handmaid hath not anything in the house, save a pot of oil" (Ibid.), the prophet replied: "Verily, this is fitted to receive a perfect blessing, as it is written: 'The good name (of God) can issue forth from good oil' " (Eccl. VII, 1). For the Holy Name comes forth from "oil", to bless and to kindle new lights. What is this "oil"?' Said R. Isaac: 'It represents the same "good oil upon the head, that ran down upon the beard, even Aaron's beard" (Ps. CXXXIII, 2, the symbol of blessing, the instrument of which was the high priest).' R. Eleazar held that it represents the supernal mountains of pure balsam. R. Simeon interpreted the verse of Ecclesiastes thus: 'How good is the celestial name of the supernal holy lights, when they all radiate from the "good oil" we have mentioned! It is a sin to mention the Name of the Holy One in vain, in emptiness. A man who does that were better not to have been born.' According to R. Eleazar, this also means that one should not utter the Holy Name by itself, but only after a preceding word, [88a] as in the Torah it only occurs for the first time after two words: Bereshit barah Elohim (In the beginning God created). Said R. Simeon: 'In the Torah the Holy Name is mentioned only in connection with a completed world: "On the day when YHVH Elohim made the heavens and the earth" (Gen. II, 4).' From all this it follows that one should not mention the Holy Name in vain, that is, in "emptiness". One should utter the Holy Name only within a blessing or a prayer. But he who takes the Name in vain, neither in a benediction nor in a prayer, will be punished when his soul will be leaving him: "for the Lord will not hold him guiltless that taketh His Name in vain". R. Jose further remarks in our Mishnah: 'What is the nature of blessing? It is the presence of the Holy Name in the blessing which makes it so significant, for this Name is the source of blessing to the whole universe. Therefore: "Thou shalt not take the Name of the Lord thy God in vain."'

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REMEMBER THE SABBATH DAY, TO SANCTIFY IT. Said R. Isaac: 'It is written, "And God blessed the seventh day" (Gen. II, 3); and yet we read of the manna, "Six days ye shall gather it, but on the seventh day, the Sabbath, in it there shall be none" (Ex. XVI, 26). If there was no food on that day what blessing is attached to it? Yet we have been taught that all blessings from above and from below depend upon the seventh day. Why, then, was there no manna just on this day? The explanation is that all the six days of the transcendent world derive their blessings from it, and each supernal day sends forth nourishment to the world below from what it received from the seventh day. [25] Therefore he who has attained to the grade of Faith must needs prepare a table and a meal on the Sabbath eve (Friday) so that his table may be blessed all through the other six days of the week. For, indeed, at the time of the Sabbath preparation there is also prepared the blessing for all the six days that shall follow, for no blessing is found at an empty table. Thus one should make ready the table on Sabbath night with bread and other food.' R. Isaac added: 'Also on the Sabbath day.' Said R. Judah: 'One must regale oneself on this day with three meals, in order that this day may be one of satisfaction and refreshment.' Said R. Abba: 'One must do so in order that blessing may spread to those supernal days which receive their blessing from the seventh.' On this day the head of the "Little Face" is filled with the dew which descends from the Holy Ancient One, the Most Hidden One; He causes it to descend into the holy "Field of Apples" three times after the entrance of the Sabbath, in order that all unitedly may enjoy the blessing. Therefore it is necessary, not only for ourselves that we should have these three repasts during the day, but for all creation, for therein is consummated the true faith in the Holy Ancient One, the "Little Face", and the "Field of Apples", and we should rejoice and delight in all three. But he who lessens the number of the meals, as it were brings imperfection and blemish into the regions above, and great will his punishment be.' Said R. Simeon: 'When a man has completed the three meals on the Sabbath a voice proclaims concerning him: "Then shalt thou delight thyself in the Lord." This is in reference to one meal, in honour of the Ancient, the All Holy. Then it proclaims, "and I will cause thee to ride upon the high places of the earth" -- this in reference to a second meal, in honour of the holy "Field of Apples"; then, "and feed thee with the heritage of Jacob thy father" (Isa. LVIII, 14) -- completing the triad with a reference to the "Little Face". Correspondingly man should complete the number of three meals, and find joy and refreshment in all three and in each one of them separately, because this is a manifestation of perfected faith. Therefore the Sabbath is more precious than all other times and seasons and festivals, because it contains and unites all in itself, whereas no other festival or holy day does so.'

Said R. Hiya: 'Because all things are found in the Sabbath it is mentioned three times in the story of Creation: "And on the seventh day God ended his work"; "and he rested on the seventh day"; "and God blessed the seventh day" (Gen. II, 2, 3).' R. Hamnuna the ancient, [26] when he sat at his Sabbath meals, used to find joy in each one. Over one he would exclaim: 'This is the holy meal of the Holy Ancient One, the All-hidden.' Over another he would say: 'This is the meal of the Holy One, blessed be He.' And when he [88b] came to the last one he would say: 'Complete the meals of the Faith.' R. Simeon used always to say when the time of the Sabbath meal arrived: 'Prepare ye the meal of the supernal Faith! Make ready the meal of the King!' Then he would sit with a glad heart. And as soon as he had finished the third meal it was proclaimed concerning him: 'Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father.'

R. Eleazar asked his father, R. Simeon, in what order the three meals corresponded to the three divine grades. R. Simeon replied: 'Concerning the meal of Sabbath night (i.e. Friday night) it is written: "I will cause thee to ride upon the high places of the earth." In this night the Holy Matrona (Shekinah) is greatly blessed, and the whole" Field of Apples" also, and the man's table is blessed who partakes of his meal duly and with joy, and a new soul is added unto him. This night signifies the rejoicing of the Shekinah. Man therefore has to participate in Her joy and partake of Her meal. Concerning the second meal on the Sabbath day, it is written: "Then shalt thou delight thyself in the Lord" -- that is, in the very Lord (YHVH); for at that hour the Holy Ancient One reveals Himself and all the worlds are irradiated with joy, and we, in participating in this meal, contribute to that joy. Concerning the third meal it is written: "And feed thee with the heritage of Jacob thy father." This is the meal of the "Little Face" who is then complete in harmonious perfection, from which perfection all the six days that are to come will receive blessing. Therefore one must wholeheartedly rejoice in these meals, and complete their number, for they are meals of the perfect Faith, the Faith of the holy seed of Israel, their supernal Faith, which is not that of the heathen nations: "A sign between me and the children of Israel" (Ex. XXXI, 17). And mark this. By these meals the children of Israel are distinguished as the King's sons, as belonging to the Palace, as sons of Faith; and he who abstains from one of these meals causes an incompleteness in the regions above; thus such a man testifies of himself that he is not one of the King's sons, not of the Palace, not of the holiness of Israel's seed, and he will be made to bear the burden of a threefold punishment in Gehenna.

'Also mark this. On all festivals and holy days a man must both rejoice himself and give joy to the poor. Should he regale himself only and not give a share to the poor, his punishment will be great. Concerning such a one it is written: "Behold, I will reprove your seed and spread dung upon your face, the dung of your solemn feasts" (Mal. II, 3). This particular verse, however, applies only to festivals, not to the Sabbath. Similarly, the words, "Your new moons and your appointed feasts my soul hateth" (Isa. I, 14), do not include the Sabbath. The unique character of the Sabbath is expressed in the words: "Between Me and the children of Israel." And because the Faith is centred in the Sabbath, man is given on this day an additional, a supernal soul, a soul in which is all perfection, according to the pattern of the world to come. What does the word "Sabbath" mean? The Name of the Holy One, the Name which is in perfect harmony at all sides.' [27] Said R. Jose: 'It is indeed so. Woe to him who does not help to complete the joy of the Holy King! And what is His joy? Those three meals of the Faith, the meals wherein Abraham, Isaac, and Jacob participate, and which express joy upon joy, the perfect Faith from all sides. On this day -- so we have been taught -- the Fathers crown themselves and all the Children imbibe power and light and joy, such as is unknown even on other festive days. On this day sinners find rest in Gehenna. On this day punishment is held back from the world. On this day the Torah crowns herself in perfect crowns. On this day joy and gladness resound throughout two hundred and fifty worlds. Mark also this. On all the six days of the week, when the hour of the afternoon prayer arrives, the attribute of Justice is in the ascendant, and punishment is at hand. But not so on the Sabbath. When the time of the Sabbath afternoon prayer arrives benign influences reign, the lovingkindness of the Holy Ancient One is manifested, all chastisements are kept in leash, and all is satisfaction and joy. In this time of satisfaction and goodwill Moses, the holy, faithful prophet, passed away from this world, in order that it should be known that he was not taken away through judgement, but that in the hour [89a] of grace of the Holy Ancient One his soul ascended, to be hidden in Him. Therefore "no man knows of his sepulchre unto this day" (Deut. XXXIV, 6). As the Holy Ancient One is the All-hidden One, whom neither those above nor those below can comprehend, so was this soul of Moses hidden in the epiphany of God's good will at the hour of the Sabbath afternoon prayer. This soul is the most hidden of all hidden things in the world, and judgement has no dominion over it. Blessed is the lot of Moses.

'On this day the Torah crowns herself with all beauty, with all those commandments, with all those decrees and punishments for transgressions -- in seventy branches of light which radiate on every hand. What it is to behold the little twigs which constantly emanate from each branch -- five of which stand in the Tree itself, all the branches being comprised in it! What it is to behold the gates which open at all sides, and through which bursts forth in splendour and beauty the streaming, inexhaustible light! A voice is heard: "Awake, ye supernal saints! Awake, holy people, chosen from above and from below! Awake in joy to meet your Lord, awake in perfect joy! Prepare yourselves in the threefold joy of the three Patriarchs! Prepare yourselves for the Faith, the joy of joys! Happy are ye, O Israelites, holy in this world and holy in the world to come! This is your heritage over and above that of all heathen nations -- "a sign between Me and you!"' Said R. Judah: 'It is indeed thus. Hence: "Remember the sabbath day to sanctify it"; "Be ye holy, for I the Lord am holy" (Lev. XIX, 2); "Call the sabbath a delight, the holy of the Lord, honourable" (Isa. LVIII, 13).'

All the souls of the righteous -- so we have been taught -- on this day are feasted on the delights of the Holy Ancient One, the All-hidden. A breath of this rapture is extended through all the worlds; it ascends and descends, and spreads abroad to all the children of the holy, to all the guardians of the Torah, so that they enjoy perfect rest, forgetting all cares, all penalties, all toil and drudgery. It is the day on which "the Lord giveth thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve" (Isa. XIV, 3). Therefore the Sabbath is equal in importance to the whole Torah, and whosoever observes the Sabbath fulfils the whole Torah: "Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the sabbath from profaning it, and keepeth his hand from doing any evil" (Ibid. LVI, 2).'

R. Judai one day met R. Simeon on the road, and he asked him to explain the words of the prophet: "For thus says the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; even unto them will I give in my house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off" (Ibid. 4, 5). Said R. Simeon: 'Cappadocian! [28] Get down from thy donkey and fasten it to a tree, or let him go behind, and do thou follow me! Holy Writ requires quiet and solemn contemplation.' He replied: 'It is for the Master's sake that I have undertaken this journey, and in following him I shall behold the Shekinah.' Then R. Simeon said: 'This subject has already been considered by the members of the Fellowship, but they have not explained it sufficiently. The "eunuchs" are, in fact, students of the Torah, who make themselves "eunuchs" during the six days of the week for the Torah's sake, and on Sabbath nights have their conjugal union, because they apprehend the supernal mystery of the right moment when the Matrona (Shekinah) is united with the King. Such adepts of the mystic lore concentrate their hearts on the Divine union, on the Faith of their Lord, and are blessed in their own union. Therefore it says: "that keep My Sabbaths", meaning "they keep them in their hearts", as in the expression: "But his (Joseph's) father kept the matter" (Gen. XXXVI, 11). They are "eunuchs" because they wait for the Sabbath, in order "to choose what pleaseth Me", namely His union with the Shekinah. Blessed is the man who is sanctified in this holiness, and comprehends this mystery. Mark this. It is written: "Six days shalt thou labour and do all [89b] thy work, but the seventh day is the sabbath of the Lord thy God." "All thy work": during the six days of the week man has to work, and therefore those who are absorbed in the study of the Torah have their conjugal union at a time when they do not work, but when the Holy One works. And what is His work then? The union with the Shekinah, in order to bring forth holy souls into the world. For this reason the mystics sanctify themselves on this night in the holiness of their Lord with deep contemplation and concentration, and bring good and holy children into the world: children who turn neither to the right nor to the left, children of the King and the Queen: "Children are ye to the Lord your God" (Deut. XIV, 1) -- His children in the most real sense. The world is sustained by the merit of these children of God, and when the world is placed on its trial the Holy One looks on these His children and exercises His pity and mercy. They are "altogether a seed of truth" (Jer. 11, 21): a holy, perfect seed, according to the promise, "Thou shalt give truth to Jacob" (Micah VII, 20), and "truth" being the Holy One Himself, it means that He enters into their very self.' Said R. Judai: 'Blessed be the Merciful One who sent me here! Blessed be He for that He has permitted me to hear thy words!' And he burst out weeping. 'Why dost thou weep?' R. Simeon asked. 'I weep', he said, "because I think : Woe to the children of the world whose ways are the ways of beasts, without knowledge and understanding! It would have been better for them not to have been created. Woe to the world when thou, Master, wilt be removed from it! For who will then unfold the mysteries of the Torah? Who will then comprehend and grasp her ways? ' Said R. Simeon: 'By thy life! The world belongs only to those who occupy themselves with the Torah and know its mysteries. The Rabbis were right in their hard judgement on those who are ignorant of the Torah and corrupt their ways, not knowing their right hand from their left; for they are indeed like cattle, and it is fitting to chastise them even on the Day of Atonement. Concerning their children it is written: "They are the children of whoredoms" (Hos. II, 6).' Said R. Judai: 'Master, there is a certain peculiarity in the words of this verse. It is written: "even unto them will I give in my house and within my walls a place and a name better than sons and daughters", and then "I will give him an everlasting name, etc." Why first "them" and then "him"?' R. Simeon replied: '''House'' here is the celestial region of which it says concerning Moses: "He is faithful in all my house"; the "walls" are those of which it says: "Upon thy walls, O Jerusalem, I have set watchmen" (Isa. LXII, 6); "a place and a name" signify that they will draw holy souls from this celestial sphere which, in its harmonious perfection, is "better than sons and daughters"; and "to him", namely to this portion, God will give an "everlasting name". According to another explanation, "I will give him" -- namely to him who comprehends this mystery, and knows how to concentrate on it with the right intention -- "an everlasting name that shall not be cut off".'

R. Simeon also explained on that occasion the reason why it is written: "Ye shall kindle no fire throughout your habitations upon the sabbath day" (Ex. XXV, 3)' 'It is', he said, 'because fire symbolizes judgement. As to the fire of the sacrifices on the Sabbath day, it rises to hold in check judgement; for, as we have learnt, "there is a fire which consumes a fire": the fire of the altar consumes the fire of judgement. Therefore the Holy Ancient One reveals Himself on this day (Sabbath) more than on any other day, and when He reveals Himself judgement is not in evidence at all, and all the upper and lower celestial beings are in perfect joy, and judgement has no dominion.

'It is written: "For six days the Lord made heaven and earth" (Ex. XXXI, 17); it does not say "in six days", which indicates that the days themselves were a special creation. They are holy, supernal days, days in which the Holy Name is contained. Blessed are the Israelites more than all the heathen nations: of them it is written, "And ye who cleave to the Lord your God, ye are all alive today".' [90a]

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HONOUR THY FATHER AND THY MOTHER. R. Hiya connected this command with the words: "And a river went out of Eden to water the garden" (Gen. II, 10). 'The "river" he said, is the issue of the fountain which flows perennially and from whence the whole Garden of Eden is watered, and this issue [29] of the holy fountain is called Ab -- "Father".' R. Abba said that Eden itself [30] is called Father -- itself originating from the place called Ain (nought) -- as we have laid down, that the place from which the Whole begins to take its being is designated both "Thou" and "Father", as it says: "For thou art our father" (Isa. LXIII, 16).' R. Eleazar applied the words "honour thy father" to the Holy One; "thy mother" to the Community of Israel; and the article eth to the Shekinah. R. Judah, however, held that, as "Father" and "Mother" in this commandment are not particularised, they include all aspects of the Divine, and the article eth between indicates all that is above and all that is below. R. Jose referred to R. Abba's remark that the sphere whence the "river" issues forth is called "Thou", and confirmed it by reference to the dictum: "What is hidden and has no beginning is designated 'He'; but the point where it begins to manifest itself is called 'Thou' and 'Father', and all are one." Blessed be His name for ever and ever. Amen. Said R. Hezekiah: 'Verily, they are all one: "honour thy father", namely the Holy One, blessed be He; "and thy mother", the Community of Israel. Thus the commandment includes all, both that which is above and that which is below.' According to R. Isaac, it also includes teachers of the Torah, for they are the means of leading men to eternal life. R. Judah, however, held this to be included in the command to honour the Holy One, blessed be He.

We have a dictum that the first five commandments include by implication the other five as well: in other words, in the first five the second five are engraved, five within five. How? Take the first commandment: "I am the Lord thy God." Does it not include the first of the second five? Indeed it does, for the murderer diminishes the likeness and image of his Master, man having been created "in the image of God", and it is also written: "And upon the likeness of the throne was the likeness as the appearance of a man upon it" (Ezek. I, 26). Said R. Hiya: 'It is written: "Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made he man" (Gen. IX, 6). He who sheds the blood of a fellow-man is thus considered as diminishing the Divine archetype of man as well. Thus the first commandment, "I am the Lord thy God", contains the motive for the sixth, "Thou shalt not murder." The second commandment, "Thou shalt have no other gods", contains the motive for the seventh, "Thou shalt not commit adultery"; for the adulterer perfidiously lies against the Name of the Holy One which is impressed upon man, a sin comprising many other sins and entailing corresponding punishments. He who is unfaithful in this is unfaithful towards the King, as it is written: "They have dealt treacherously against the Lord, for they have begotten strange children" (Hos. V, 7). One is the result of the other. The third commandment, "Thou shalt not take the name of the Lord thy God in vain", corresponds to the eighth commandment, "Thou shalt not steal." For a thief is certainly inclined to swear falsely, as it is written: "Whoso is partner with a thief hateth his own soul, he heareth cursing and tells it not" (Prov. XXIX, 24). The fourth commandment, "Remember the sabbath day", corresponds to the ninth, "Thou shalt not bear false witness against thy neighbour"; for, as R. Jose said, the Sabbath is called a witness to God's creative activity, and man is required to testify to the fact that "in six days the Lord made heaven and earth, etc." Hence R. Jose said: 'God has "given truth to Jacob" (Micah VII, 20) in requiring Israel to keep the Sabbath; and he who bears false witness against his neighbour lies against the Sabbath -- the witness of truth; and he who lies against the Sabbath lies against the whole Torah. The fifth commandment, "Honour thy father and thy mother", implies also the tenth, "Thou shalt not covet thy neighbour's wife"; for whosoever has a son born in adultery is "honoured" by him [90b] on false pretences. Further, it is written in the fifth commandment "that thy days may be long upon the land which the Lord thy God giveth thee", as much as to say, "what He gives thee is thine -- but covet not what is not thine". Thus the first five commandments imply the second five. Therefore: "From his right hand went a fiery law to them" (Deut. XXXIII, 2); for all was included in the five fingers of the Right Hand. Therefore also was the Torah proclaimed in five voices, corresponding to the five Books of the Torah.' R. Eleazar taught that in the Ten Words (Decalogue) all the other commandments were engraved, with all decrees and punishments, all laws concerning purity and impurity, all the branches and roots, all the trees and plants, heaven and earth, seas and oceans -- in fact, all things. For the Torah is the Name of the Holy One, blessed be He. As the Name of the Holy One is engraved in the Ten Words (creative utterances) of Creation, so is the whole Torah engraved in the Ten Words (Decalogue), and these Ten Words are the Name of the Holy One, and the whole Torah is thus one Name, the Holy Name of God Himself. Blessed is he who is worthy of her, the Torah, for he will be worthy of the Holy Name. Said R. Jose: 'This means that he will be worthy of the Holy One Himself, as He and His Name are one. Blessed be His Name for ever and ever. Amen.'

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YE SHALL NOT MAKE WITH ME (iti) GODS OF SILVER, NEITHER SHALL YE MAKE UNTO YOU GODS OF GOLD. R. Jose read iti (with me) as oti (me), and interpreted thus: 'Although "mine is the silver and mine the gold" (Hag. II, 8), ye shall not represent Me (oti) in silver and gold.' R. Isaac connected the words, "Mine is the silver and mine the gold", with the verse: "For as much as there is none like unto thee, O Lord; thou art great and thy name is great in power" (Jer. X, 7). "Thou art great" corresponds, according to him, to "Mine is the silver"; "and Thy Name is great" to "Mine the gold". These represent the two colours which are only visible in their full beauty when they are engraved in a certain place, namely Israel: "Israel, in whom I am glorified" (Isa. XLIX, 4). R. Judah illustrated from the verse: "I greatly rejoice in the Lord, my soul is joyful in my God; for He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Ibid. LXI, 10). He said: 'Blessed are the Israelites above all heathen nations, for that they have their joy in the Lord (YHVH, signifying Mercy) and their gladness in their God (Elohim, signifying Judgement). Thus does Israel say: "Whether He deals with us in Mercy or in Judgement we rejoice and are glad in Him." For these two attributes belong to His essential Being, as indicated by the words, "He hath clothed me with the garments of salvation (yesha)", namely with the garments consisting of colours in which one can have a perception, a beholding, of Him (shaah = to look). He says: "He who would behold Me must behold My colours (the attributes of Mercy and Justice)." And these two colours are indicated by the words, "as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels". When these two colours are united their glory is such that all are aflame to behold their beauty.' R. Jose said that two kinds of joy are referred to in the words, "I greatly rejoice in the Lord", and one in the words, "my soul is joyful in my God". Said R. Judah: 'In each there is joy upon joy, but the joy which the Holy One shall vouchsafe unto Israel in the future will excel them all: "And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness" (Isa. XXXV, 10). "They shall return"; "they shall come with songs"; "everlasting joy upon their heads"; "they shall obtain joy and gladness" -- the fourfold glad tidings corresponding to the four exiles of Israel among the nations (Egyptian, Assyrian, Babylonian, Roman). Therefore: "Ye shall say in that day, Praise the Lord, call upon his name, declare his doings among the peoples" (Isa. XII, 4.).' [93b]. [31]

The Ten Words contain the essence of all the commandments, the essence of all celestial and terrestrial mysteries, the essence of the Ten Words of Creation. They were engraved on tables of stone, and all the hidden things were seen by the eyes and perceived by the minds of all Israel, everything being made clear to them. At that hour. all the mysteries of the Torah, all the hidden things of heaven and earth, were unfolded before them and revealed to their eyes, for they [94a] saw eye to eye the splendour of the glory of their Lord. Never before, since the Holy One created the world, had such a revelation of the Divine Glory taken place. Even the crossing of the Red Sea, where, as has been said, even a simple maid-servant saw more of the Divine than the prophet Ezekiel, was not so wonderful as this. For on this day all the earthly dross was removed from them and purged away, and their bodies became as lucent as the angels above when they are clothed in radiant garments for the accomplishment of their Master's errands; in which garments they penetrate fire without fear, as we read concerning the angel who appeared to Manoah (Jud. XIII, 20). And when all the fleshly impurity was removed from the Israelites their bodies became, as we have said, lucent as stars and their souls were as resplendent as the firmament, to receive the light. Such was the state of the Israelites when they beheld the glory of their Lord. It was not thus at the Red Sea, when the filth had not as yet been removed from them. There, at Mount Sinai, even the embryos in their mothers' wombs had some perception of their Lord's glory, and everyone received according to his grade of perception. On that day the Holy One, blessed be He, rejoiced more than on any previous day since He had created the world, for Creation had no proper basis before Israel received the Torah, as is implied in the words: "But for my covenant with day and night, I had not appointed the ordinances of heaven and earth" (Jer. XXXIII, 25). But when once Israel had received the Torah on Mount Sinai the world was duly and completely established, and heaven and earth received a proper foundation, and the glory of the Holy One was made known both above and below, and He was exalted over all. Concerning that day it is written: "The Lord is King, he hath put on glorious apparel; he hath put on his apparel, and girded himself with strength' (Ps. XCIII, 1). "Strength" signifies the Torah, as it is written: "The Lord giveth strength to his people; he blesseth his people with peace" (Ibid. XIX, 11). Blessed be the Lord for ever. Amen and Amen.

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Notes:

1. So the k'tib.

2. Adonai.

3. i.e. for cursing.

4. Because the pair of hands contain ten fingers.

5. Binah.

6. There appears to be a lacuna here in the text.

7. Here follows in the original a discourse on palmistry.

8. Tifereth.

9. Hesed.

10. Geburah.

11.The emanations of the Godhead.

12. Tifereth.

13. Hesed.

14. Binah.

15. Shekinah.

16. v. Zohar, Genesis, 85a.

17. Pirke Aboth, IV, 21.

18.  i.e. the so-called "forty-nine aspects of clean and forty-nine of unclean", v. Midrash Rabba, Shir Ha-shirim, 11, 4.

19. Heb. sanpirinon, prob. lapis-lazuli, v. Jastrow, S.V.

20. One of the lower grades of the Divine.

21. i.e. R. Simeon combines deliberate judgement with a perennial flow of learning.

22. i.e. Mohammedanism.

23. Al. "To hiss at it and to gaze at it in Gehenna."

24. v. Deut. VII, 7.

25. Here apparently = Binah.

26. Al. R. Abba.

27. 'This idea is based upon the mystic significance of the three letters of the word Sabbath, shin, beth, tau.

28. i.e. "rude fellow".

29. Tifereth.

30. Hokhmah.

31. 91a-93b belong to the Sitre Torah and the Ray'a Mehemna, and are too allusive to be made readily intelligible in a translation.

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