Zohar Prologue English

Zohar Prologue English

Chapter 1: The Rose and the Thirteen Attributes of Mercy (Verses 1-3)

1 → Rabbi Ḥizkiyah (another version: Rabbi El'azar), in the work Zohare Ḥamah and in the liturgy of the Land of Israel, opened the discourse: "It is written: 'Like a rose among thorns (KeShoshanah bein haḥoḥim)...' [Song of Songs 2:2]. What is the rose? This is the Assembly of Israel (Kneset Yisra'el). For there is a rose and there is a Rose; just as the rose that is among the thorns possesses red and white, so too the Assembly of Israel possesses judgment (din) and mercy (raḥamei). Just as the rose has thirteen petals, so too the Assembly of Israel possesses thirteen measures of mercy (telisar mekilin de-raḥamei) that surround it on all sides. In the same way, Elohim here [in the first verse of Genesis], from the moment it is mentioned, causes thirteen words to arise to surround the Assembly." of Israel and protect it."

2 → And then, it is mentioned again, why is it mentioned again? To bring forth five strong leaves that encircle the rose. And these five are called Salvations (Yeshu'ot). And these are five portals. And about this mystery it is written: "I will lift up the cup of salvation (Kos yeshu'ot esa)" [Psalm 116:13]. This is the cup of blessing. The cup of blessing must rest on five fingers and no more, similar to the rose that rests on five strong leaves, which are the paradigm of the five fingers. And the rose, it is the cup of blessing. From the second Elohim to the third Elohim there are five words. From here on, the Light that was created and hidden, and included in the Covenant (Berit), the one that entered the rose and produced seed in it. And this is called "fruitful tree whose seed is in it" ('etz 'oseh pri asher zar'o vo). And that seed exists in the sign of the Covenant (Ot Berit) itself.

3 → And just as the image of the Covenant was sown in forty-two couplings of that seed, so was the Engraved and Explicit Name (Shema Gelifa Mefarash) sown in the forty-two letters of the Work of Creation (''ovda de-Bereshit).

Chapter 2: The Buds of Creation and the Sustenance of the World (Verses 4-6)

4 → Bereshit (In the beginning). Rabbi Shimon opened the discourse: "'The buds appeared on the earth (HaNitzanim nir'u ba'aretz)...' [Song of Songs 2:12]. 'The buds' refer to the Work of Creation ('Uvda diVreshit'). 'Appeared on the earth'—when? On the third day, as it is written: 'And the earth brought forth (VaTotze ha'aretz)...', then they appeared on the earth. 'The time of pruning has come ('Et haZamir higgi'a')'—this is the fourth day, on which there was the 'pruning of the tyrants' (zamir 'aritzim). Me'orot (Luminares) is written defectively [without the letter Vav, reading Me'erot (curses)]. 'And the voice of the turtledove (VeQol haTor)...'—this is the fifth day, as it is written: 'Let the waters swarm (Yishretzu)'." 'Hamayim)...' to generate offspring. 'It is heard (Nishma)...' — this is the sixth day, as it is written: 'Let us make man (Na'aseh Adam)', which was intended to place the action before the hearing, for here it is written 'Let us make man' and there it is written 'We will make and we will hear' (Na'aseh veNishma). 'In our land (Be'artzenu)' — this is the day of Shabbat, which is the paradigm of the Land of Life (Eretz haḤayim)."

5 → Another interpretation: "The buds" are the Patriarchs (Avahan), who entered Thought and entered the World to Come ('Alma de'atei) and were hidden there. And from there they secretly came out and hid themselves within the true prophets. Joseph was born, and they hid themselves in him. Joseph entered the Holy Land and planted them there, and then they "appeared on earth" and were revealed there. And when are they seen? At the moment when the rainbow (Qeshet) appears in the world; for when the rainbow is seen, then they are revealed. And at that time, "the time of pruning has come"—it is the time to cut off the wicked from the world. Why are they saved? Because "the buds appeared on earth"; if they had not appeared, they would not remain in the world, and the world would not sustain itself.

6 → And who sustains the world and causes the revelation of the Patriarchs? The voice of the children who study the Torah; and because of these children of the world, the world is saved. In correspondence to them: "We will make for you golden braids (Torei zahav na'aseh lakh)," these are the children, young boys, as it is written: "And you shall make two cherubim of gold (Va'asita shnayim keruvim zahav)."

Chapter 3: The Mystery of 'Who' (Mi) and 'What' (Mah) (Verses 7-10)

7 → Bereshit. Rabbi El'azar opened the discourse: "'Lift up your eyes on high and see who created these things (Se'u marom 'eineikhem ure'u Mi bara eleh)...' [Isaiah 40:26]. 'Lift up your eyes on high'—to what place? To the place where all eyes are fixed. And who is He? The opening of the eyes (Petaḥ 'Einayim). And there you will know that this is the Hidden Ancient One (Satim 'Atiqa) in whom the question resides. Who created these things (Mi bara eleh)? And who is He? M"I (Who). He who is called the End of the Heavens (Qetza haShamayim) on high, for all is under His dominion. And because in Him resides the question, and He is in a hidden way and does not reveal Himself, He is called Mi, for on high there is no question."

8 → And this extremity of the heavens is called Mi. And there is another below which is called M"H (What). What is the difference between this one and that one? The first, the hidden one, called Mi, in it lies the question; for when man inquires and investigates to observe and know from step to step until the end of all steps, upon arriving there: Mah? (What do you know? What have you observed? What have you investigated?), for everything is hidden as in the beginning.

9 → And concerning this mystery it is written: "What shall I testify to you? To what shall I compare you? (Mah a'idekh mah adameh lakh)..." [Lamentations 2:13]. When the Temple was destroyed, a voice came forth and said: "What (Mah) shall I testify to you and to what (Mah) shall I compare you?" — with this Mah I will testify to you; every day I have testified to you from ancient days, as it is written: "I testify against you today the heavens and the earth (Ha'idoti vakhem hayom et hashamayim ve'et ha'aretz)" [Deuteronomy 30:19]. "To what (Mah) shall I compare you?" — With that same likeness I crowned you with sacred crowns and made you have dominion over the world, as it is written: "Is this the city that was said to be the perfection of beauty (HaZot ha'ir sheyomru kelilat yofi)...?" [Lamentations 2:15]. I called you "Jerusalem built as a city joined to her" (Yerushalayim ha-benuyah ke-'ir she-ḥubra lah). "What (Mah) will I make equal to you (Mah ashveh lakh)?" — just as you are sitting [desolate], so is He, so to speak, on high; just as now the holy people do not enter you with sacred arrangements, so I have sworn to you that I will not enter on high until your multitudes enter you below. And this is your consolation, since I make this step equal to you in everything. And now that you are here, "great as the sea is your ruin (Gadol kayam shivrekh)". And if you say that you have no existence and healing, "Mi (Who) will heal you (Mi yirpa lakh)"? Surely that supreme hidden step, in which everything exists, He will heal you and raise you up.

10 → Mi is the extremity of the Heavens above; Mah is the extremity of the Heavens below. And this Jacob inherited, who "crosses from one extremity to the other" (Mabriaḥ min haqatzeh el haqatzeh), from the first extremity, which is Mi, to the last extremity, which is Mah, for he is in the middle. And therefore: "Mi (Who) created Eleh (These)."

Chapter 4: The Revelation of Elijah and the Formation of the Name Elohim (Verses 11-15)

11 → Rabbi Shimon said: "El'azar, my son, cease your words, so that the supreme hidden secret, unknown to the beings of the world, may be revealed." Rabbi El'azar fell silent. Rabbi Shimon wept and paused for a moment. Rabbi Shimon said: "El'azar, what is Eleh (These)? If you say that they are the stars and constellations, behold, they are always seen there. And by Mah (That Which) they were created, as it is written: 'By the word of the Lord the heavens were made' (BiDvar H'shamayim na'asu). If it refers to hidden things, it should not write Eleh (These), for Eleh refers to that which is revealed."

12 → "But this secret was not revealed, except one day when I was on the seashore, and Elijah (Eliyahu) came and said to me: 'Rabbi, do you know what Mi bara eleh means?' I said to him: 'These are the heavens and their hosts, the work of the Holy One, Blessed be He (Qudsha Brikh Hu), which man should contemplate and bless Him, as it is written: When I consider Your heavens, the work of Your fingers... O Lord, our Lord, how majestic is Your name in all the earth!'"

13 → "He said to me: 'Rabbi, a hidden word was before the Holy One, Blessed be He, and it was revealed in the Celestial Academy (Metivta 'ila'ah), and it is this: When the Hidden One of all Hidden Ones (Satima de-khol setimin) wished to reveal Himself, He first made a single point, and this rose to become Thought (Maḥashava). He drew upon it all designs, He engraved upon it all engravings.'"

14 → "And He engraved within the sacred and hidden lamp (Botzina qadisha satima) the engraving of a hidden image, the Holy of Holies, a profound construction that came forth from within Thought, and was called M"I (Who) — the beginning of the construction. It exists and does not exist, profound and hidden in the name. It was called none other than Mi. He desired to reveal Himself and be called by this name, and He clothed Himself with a precious and luminous garment, and created Eleh (These), and Eleh ascended to the Name. These letters were joined to those and the name Elohim was completed. And before creating Eleh, the name Elohim did not ascend. And those who sinned with the Calf, concerning this mystery said: 'These (Eleh) are your gods, O Israel (Eleh eloheikha Yisra'el)'."

15 → "And just as Mi became associated with Eleh, so is the Name that is always associated, and through this mystery the world is sustained." And Elijah flew away and I did not see him again. And from him I learned this word by which I understood its mystery and secret. Rabbi El'azar and all the companions (ḥavrayya) came and prostrated themselves before him, wept and said: "If we had not come into the world except to hear this, it would have been enough (day)."

Chapter 5: The Heavenly Armies and the Power of the Name (Verses 16-21)

16 → Rabbi Shimon said: "Therefore, the heavens and their hosts were created through Mah, as it is written: 'When I see Your heavens, the work of Your fingers...' and it is written: 'O Lord, our Lord, how (Mah) magnificent is Your name in all the earth, that You have set Your glory above the heavens (asher tenah hodekha 'al hashamayim)'. 'Above the heavens' ('Al hashamayim') is to ascend to the Name. For He created Light for His Light, and clothed one in the other and ascended to the Supreme Name. And therefore: 'In the beginning God created' (Bereshit bara Elohim). This is the supreme God, for Mah was not thus and was not constructed."

17 → "Otherwise, at the moment when these letters Eleh were extended from top to bottom, and the Mother (Imma) lent her garments to the Daughter (Bratta) and adorned her with her adornments. And when did she adorn her with her adornments as was fitting? At the moment when all the males appeared before Him, as it is written: 'Before the face of the Lord, the Lord (El pnei ha'Adon H')' [Exodus 23:17], and this is called 'Lord' (Adon), as it is written: 'Behold the ark of the covenant of the Lord of all the earth (Adon kol ha'aretz)' [Joshua 3:11]. Then the He (H) went out and the Yod (Y) came in, and she adorned herself with men's garments before every male in Israel."

18 → "And other letters draw Israel from above to this place: 'This (Eleh) I will remember (Eleh ezkerah)' [Psalm 42:5] — I mention with my mouth and pour out my tears according to the will of my soul, to draw these letters. And then: 'I will walk (edadem) from above to the House of Elohim', to be Elohim in His likeness. And with what? 'With a voice of jubilation and praise, a multitude in celebration (Beqol rinnah vetodah hamon ḥogeg)'." Rabbi El'azar said: "My silence built the Temple above and built the Temple below. And indeed, 'a word is worth a coin (selah), silence is worth two' (milah besela mashtuqa bitrein). 'A word is worth a coin' — for what I said and awakened; 'silence is worth two' — for what I kept silent, for two worlds were created and built simultaneously."

19 → Rabbi Shimoon said: "From here on is the completion of the verse, as it is written: 'He who brings forth their army in number (HaMotzi ve-mispar tzeva'am)'. There are two levels, and each of them must be noted. One is this one that was said, Mah, and the other is Mi; this one is superior and that one is inferior. The superior one records and says: 'He who brings forth their army in number'. 'He who brings forth' (HaMotzi) is the one who is known and there is no one like him. Similarly to this: 'He who brings forth (HaMotzi) the bread of the earth' — 'He who brings forth' is the one who is known, this is the inferior level, and everything is one. 'In number' (Ve-mispar) — six hundred thousand are those who are together, and they brought forth armies according to their kinds which are countless."

20 → "'To all (LeKhulam), whether they be these six hundred thousand, or all their armies, call them by name (be-shem yiqra).' What does 'calling by name' mean? If you say that He calls them by their names, that is not so, for if it were, it should be 'by their names' (bishmotam). But, at the time when this level did not ascend to the Name and was called Mi, it did not generate and did not bring forth the hidden ones according to their kind, although all were hidden in Him. Once He created Eleh and ascended to His Name and was called Elohim, then, with the power of this Name, He brought us forth in perfection. And this is 'calling by Name' (be-shem yiqra) — by that Name of His, He called and brought forth each kind to exist in its perfection. Similarly to this: 'Behold, I have called by name (Re'u qarati ve-shem): I have mentioned My Name to establish Bezalel in the existence of his perfection.'"

21 → "'By the greatness of the forces (MeRov onim)' — What is 'by the greatness of the forces'? This is the Head of the Steps (Reish Dargin), to whom all wills ascend and ascend to him in a hidden way. 'And strong in power (Ve'amitz koaḥ)' — this is the mystery of the Upper World ('Alma 'Ila'ah), which ascended to the name Elohim, as we said. 'No one was missing (Ish lo ne'dar)' — of those six hundred thousand whom he sent forth by the power of the Name. And because 'no one was missing,' in every place where Israelites died and were punished for their sins, they were counted and not one of those six hundred thousand was missing, so that everything would be a single image: just as 'no one was missing' above, so also 'no one was missing' below."

Chapter 6: The Parade of Letters Before the Creator (Verses 22-39)

22 → Bereshit. Rav Hamnuna, the Elder (Sabba), said: "We find the letters reversed: Bet at the beginning and then Bet, that is, Bereshit Bara; then Aleph at the beginning and then Aleph, that is, Elohim Et. But when the Holy One, Blessed be He, desired to make the world, all the letters were hidden; and for two thousand years before creating the world, the Holy One, Blessed be He, contemplated them and delighted in them."

23 → When He wished to create the world, all the letters came before Him, from the end to the beginning. The letter Tav (T) entered first and said: "Lord of the Worlds, it pleases You to create the world through me, for I am the seal of Your ring, Truth (Emet), and You are called Truth. It is fitting for the King to begin with the letter of Truth and create the world through me." The Holy One, Blessed be He, said to her: "You are beautiful and you are just, but you are not suitable for Me to create the world through you. For you are destined to be marked on the foreheads of the faithful men who fulfilled the Torah from Aleph to Tav, and by your mark they will die. And furthermore, you are the seal of Death (Mavet); being thus, you are not suitable for Me to create the world through you." Immediately she departed.

24 → The letter Shin (Sh) entered before Him and said: "Lord of the Worlds, it pleases You to create the world through me, for through me Your name Shaddai is called, and it is fitting to create the world through the Holy Name." He said to it: "You are beautiful, you are good, and you are true, but since the letters of falsehood (Sheqer) take you to be with them, I do not wish to create the world through you; for falsehood would not stand if they did not take you, Qof (Q) and Resh (R)."

25 → From this we learn: whoever wants to tell a lie must first take the foundation of truth and then establish the lie; for the letter Shin is the letter of truth (ot qshot), the letter of the Patriarchs who united in it. Qof and Resh are letters that appear on the side of evil; and to subsist, they take the letter Shin between them—forming QeSheR (Conspiracy/Knot). Seeing this, she went out from before Him.

26 → The letter Tzade (Tz) entered and said before Him: "Lord of the World, it pleases You to create the world through me, for in me the Righteous (Tzadikim) are sealed, and You, who are called Righteous (Tzadik), are marked in me, as it is written: 'For the Lord is righteous, He loves justice (Ki Tzadik H' tzedakot ahev)', and it is fitting to create the world through me." He said to her: "Tzade, you are Tzade and you are Tzadik, but you must be hidden; you must not be revealed so much, so as not to give the world a pretext." Why? She is a design (tziyur): the Yod (Y) of the Name of the Holy Covenant came, mounted her and united with her. And the mystery of this is: when the Holy One, Blessed be He, created the First Man (Adam haRishon), He created him with two faces (du-partzufim). And therefore the face of the Yod is turned backward, like this drawing; and they did not turn face to face, like this drawing. He looked upward like this drawing, he looked downward like this drawing. The Holy One, Blessed be He, said to him: "Come, for I am destined to saw you in two and make you face to face, but in another place you will ascend." He went out from before Him and departed.

27 → The letter Pe (P) entered and said before Him: "Lord of the Worlds, it pleases You to create the world through me, for the Redemption (Purqana) that You are destined to accomplish in the world is marked in me, and this is the Pedut (Redemption); and it is fitting to create the world through me." He said to her: "You are beautiful, but in you is secretly marked the Crime (Pesha'); like the serpent that wounds and retracts its head into its body, so he who sins bows his head and extends his hands." And also the letter 'Ayin ('), although he said that in it there is Humility ('Anavah), the Holy One, Blessed be He, said to her: "I will not create the world through you." [For in it there is 'Avon (Iniquity)]. She went out from before Him.

28 → The letter Samekh (S) entered and said before Him: "Lord of the Worlds, it pleases You to create the world through me, for in me there is support (Semikhah) for the fallen, as it is written: 'The Lord sustains (Somekh) all who fall'." He said to it: "Therefore you must remain in your place and not move from it; if you leave your place, what will become of those who have fallen, since they rely on you?" Immediately it left His presence.

29 → The letter Nun (N) entered and said before Him: "Lord of the World, it pleases You to create the world through me, for in me it is written: 'Terrible praises (Nora tehillot)', and 'the praise of the righteous is beautiful (Naveh tehillah)'." He said to her: "Nun, return to your place, for because of you Samekh has returned to its place, and be supported by it." [Nun represents Nefilah, fall]. Immediately she returned to her place and went out from before Him.

30 → The letter Mem (M) entered and said before Him: "Lord of the World, it pleases You to create the world through me, for in me You are called King (Melekh)." He said to him: "That is certainly so, but I will not create the world through you, because the world needs a King. Return to your place, you, Lamed (L) and Kaf (K), for it is not fitting for the world to subsist without a King."

31 → At that moment, the letter Kaf (K) descended from His Throne of Glory, trembled, and said before Him: "Lord of the World, it pleases You to create the world through me, for I am Your Glory (Kavod)." And when Kaf descended from His Throne of Glory, two hundred thousand worlds trembled, and the Throne trembled, and all the worlds trembled about to fall. The Holy One, Blessed be He, said to it: "Kaf, Kaf, what are you doing here? I will not create the world for you; return to your place, for in you there is destruction (Kalah); 'a total and decreed destruction (Kalah ve-neḥeratzah)' is heard. Return to your Throne and remain there." At that moment, it left His presence and returned to its place.

32 → The letter Yod (Y) entered and said before Him: "Lord of the World, it pleases You to create the world through me, for I am the beginning of the Holy Name, and it is fitting for You to create the world through me." He said to it: "It is enough that you are engraved in Me, and that you are marked in Me, and that all My will is in you. Ascend! It is not fitting that you be torn from My Name."

33 → The letter Ṭet (Ṭ) entered and said before Him: "Lord of the World, it pleases You to create the world through me, for You are called in me Good (Ṭov) and Righteous." He said to her: "I will not create the world for you, for your good is hidden within you and concealed within you, as it is written: 'How great is Your good which You have reserved (tzafanta) for those who fear You.' Since it is hidden within you, it has no part in this world that I wish to create, but only in the World to Come. And furthermore, because your good is hidden within you, the doors of the Temple will sink; as it is written: 'Its doors have sunk into the earth (Ṭav'u ba'aretz).' And furthermore, the Ḥet (Ḥ) is before you, and when you unite as one, behold, Sin (ḤeṬ). And for this reason these letters are not marked on the sacred tribes." Immediately he went out from before Him.

34 → The letter Zayin (Z) entered and said to Him: "Lord of the World, it pleases You to create the world through me, for in me Your children keep the Sabbath, as it is written: 'Remember (Zakhor) the Sabbath day to keep it holy.'" He said to it: "I will not create the world through you, for in you there is war, and a sharp sword, and a war spear, like the Nun [whose final form resembles a spear]." Immediately it went out from before Him.

35 → The letter Vav (V) entered and said before Him: "Lord of the World, it pleases You to create the world through me, for I am a letter of Your Name." He said to it: "Vav, you and He (H), it is enough for you who are letters of My Name, who are in the mystery of My Name, and engraved and sculpted in My Name; and I will not create the world through you."

36 → The letter Dalet (D) and the letter Gimel (G) entered and said the same thing. He also said to them: "It is enough for you to be with each other, for the poor (Dalim) will not cease from the earth, and they need good (Gemul) to be done to them (Gimel). Dalet is the poor; Gimel repays them with good (Gomel lo ṭivo). Do not separate yourselves from each other, and it is enough for you to support each other."

37 → The letter Bet (B) entered and said to Him: "Lord of the World, it pleases You to create the world through me, for in me You are blessed (Berakhah) above and below." The Holy One, Blessed be He, said to her: "Behold, surely through you I will create the world, and you will be the beginning of the creation of the world."

38 → The letter Aleph (') remained and did not enter. The Holy One, Blessed be He, said to it: "Aleph, Aleph, why did you not enter before Me like all the other letters?" He said before Him: "Lord of the World, because I saw all the letters leaving before You to no avail; what would I do there? And besides, You have already given this great gift to the letter Bet; and it is not fitting for the Supreme King to transfer the gift He gave to His servant and give it to another." The Holy One, Blessed be He, said to it: "Aleph, Aleph, even though the world is created by the letter Bet, you will be the head of all the letters. There is no Unity in Me except in you. In you will begin all accounts, and all the works of the world, and all Unity will not be except in the letter Aleph."

39 → And the Holy One, Blessed be He, made the upper letters large and the lower letters small; and therefore Bet, Bet: Bereshit Bara. Aleph, Aleph: Elohim Et. Letters above and letters below, and all were as one, from the upper world and the lower world.

Chapter 7: The Hidden Wisdom and the Creation of the Six Sides (Verse 40)

40 → Bereshit. Rabbi Yudai said: "What is Bereshit? With Wisdom (BeḤokhmah). This is the Wisdom upon which the world is sustained, to introduce into the hidden and supreme mysteries. And here were inscribed six great and supreme sides, from which everything comes forth, from which six springs and rivers were made to enter the Great Sea (Yama Rabba). And this is Bara Shit (Created Six); from here they were created. Who created them? He who is not mentioned, He who is hidden and not known."

Chapter 8: The Master Key and the Fifty Gates of the Palace (Verses 41-44)

41 → Rabbi Ḥiyya and Rabbi Yosi were walking along the road. When they arrived at a certain field (ḥaqal), Rabbi Ḥiyya said to Rabbi Yosi: "What you said — Bara Shit ('He created six') — is indeed so. For there are six superior days (shith yomin 'ila'in) relating to the Torah, and no more; the others are hidden (setimin inun)."

42 → "But we saw in the mysteries of Bereshit that it is said thus: That Holy Hidden One (Satima Qadisha) engraved engravings within the bowels of a Hidden One (Ṭmiru), which is punctuated by a point that was engraved. That engraving, He engraved and concealed within it, like one who hides everything under a single key, and that key hides everything in a single palace; and although everything is hidden in that palace, the essence of everything is in that key. That key closes and opens."

43 → "In that palace there are many hidden treasures, one on top of the other. In that palace there are gates made to be closed ('ovad setimu), and there are fifty of them. They were engraved on the four sides and became forty-nine. One gate has no side, it is not known whether it is on top or on the bottom, and therefore that gate is closed."

44 → "Within these gates there is a lock and a narrow place to insert that key into it; and it is marked only by the mark of the key; nothing is known in it except that key alone. And concerning this mystery: Bereshit Bara Elohim. Bereshit — this is the key in which everything is hidden, and it closes and opens. And six gates are included in it, in that key that closes and opens. When it closes these gates and includes them within itself, then surely it is written: Bereshit — a revealed word within a hidden word. And everywhere, Bar'a (Created) is a hidden word, it closes and does not open."

Chapter 9: The Revelation in Abraham and the Completion of the Sacred Name (Verses 45-48)

45 → Rabbi Yosi said: "Certainly it is so, and I heard from the Sacred Lamp (Botzina Qadisha - Rabbi Shim'on) that he said this: that the word Bara is hidden, it closes and does not open. And while it was closed in the word Bara, the world did not exist and did not sustain itself, and Chaos (Tohu) covered everything. And when this Tohu dominated, the world did not exist and did not sustain itself."

46 → "When did that key open the gates and prepare itself for use and to generate offspring? When Abraham (Avraham) came. For it is written: 'These are the generations of the heavens and of the earth when they were created (behibare'am)' [Genesis 2:4]. And we learn: Be'Avraham (In Abraham). And that which was all hidden in the word Bara, the letters were transformed for use, and the Pillar that generated offspring came forth: 'EBeR (Member) — the Holy Foundation (Yesoda Qadisha), upon which the world stands.'"

47 → "When this Eber was marked in the word Bara, then the Supreme Hidden One engraved another mark for His Name and for His Glory, and this is Mi, and Bara Eleh. And also the Holy Name which is blessed, which is Mah, was marked and took from Bar'a the Eber. And He is marked in Eleh on this side, and Eber on that side. The Holy Hidden One, Eleh, exists; Eber exists. When this one was completed, that one was completed. He engraved in this Eber a Heh (H), He engraved in this Eleh a Yod (Y)."

48 → "The letters awoke to complete this side and that side; then He took a Mem (M), took one for this side and one for that side. The Holy Name was completed and became Elohim; and also the name of Abraham, when this one was completed and that one was completed. (And some say that the Holy One, Blessed be He, took Mi and cast it into Eleh, and became Elohim. And the Holy One, Blessed be He, took Mah and cast it into Eber and made Abraham. And the word Mi alludes to the Fifty Gates of Binah, and in it is the Yod, the first letter of the Holy Name. And the word Mah alludes to the number of the Holy Name, and in it is the second letter of the Holy Name YHVH. Coming and with He this world. That is, with Mi He created the World to Come, and with Mah He created this world. And this is the mystery of above and below). written: 'On the day that the Lord God (H' Elohim) made the earth and "heavens."

Chapter 10: Rabbi Ḥiyya's Vision and the Celestial Academy (Verses 49-60)

49 → Rabbi Ḥiyya prostrated himself on the ground, kissed the dust, and wept, saying: "Dust, dust! How stiff your neck is, how insolent you are! For all the delights of the eye rot in you, all the pillars of light of the world you consume and grind. How insolent you are! The Sacred Lamp that illuminated the world, the great appointed ruler whose merit sustains the world, has rotted in you. Rabbi Shim'on, the light of the lamp, the light of the worlds! You rot in the dust, and yet you exist and guide the world." He was surprised for a moment and said: "Dust, dust, do not be proud! For the pillars of the world will not be delivered to you, since Rabbi Shim'on has not rotted in you."

50 → Rabbi Ḥiyya arose and went weeping, and Rabbi Yosi with him. From that day on he fasted forty days to see Rabbi Shim'on. They told him: "You are not permitted to see him." He wept and fasted another forty days. They showed him in a vision Rabbi Shim'on and Rabbi El'azar, his son, who were studying this word that Rabbi Yosi had spoken, and there were many thousands listening to their words.

51 → Meanwhile, he saw many large and supreme wings, and Rabbi Shim'on and Rabbi El'azar, his son, ascended upon them and went up to the Academy of the Firmament (Metivta diRqi'a), and all these wings awaited them. He saw that they renewed themselves and shone in their splendor, and they shone brighter than the light of the sun's splendor.

52 → Rabbi Shim'on opened and said: "Enter Rabbi Ḥiyya and see how much the Holy One, Blessed be He, will renew the faces of the righteous in the time to come. Blessed is he who enters here without shame, and blessed is he who stands in that world as a strong pillar in all things." And he saw that he entered, and Rabbi El'azar and the other pillars who were seated there stood up, and he was ashamed, and he withdrew, and he entered and sat at the feet of Rabbi Shim'on.

53 → A voice came and said: "Lower your eyes, do not raise your head and do not look." He lowered his eyes and saw a light shining in the distance. The voice returned as before and said: "Superiors, hidden and concealed, with open eyes, those who roam the whole world, look and see. Inferiors, asleep and hidden in your holes, awaken!"

54 → "Who among you transforms darkness into light, and bitter taste into sweet, before they come here? Who among you waits each day for the light that shines at the hour when the King visits the Doe (Ayelet), and is glorified and called King of all kings of the world? Whoever does not await this every day in that world has no part here."

55 → Meanwhile, he saw many of the companions (ḥavrayya) around all those standing columns. And he saw them being raised to the Academy of the Firmament; some ascended and others descended. And above all, he saw the Master of Wings (Mare de-Gadfe) coming.

56 → And he swore an oath, which he heard from behind the veil (Pargod), that the King visits every day and remembers the Doe that lies in the dust, and kicks at that hour in three hundred and ninety firmaments, and all tremble and shudder before Him. And He sheds tears over this, and those tears fall, boiling like fire, into the Great Sea. And from those tears arises that Prince of the Sea (Memunah de-Yama), and sustains himself, and sanctifies the Name of the Holy King, and accepts to swallow upon himself all the waters of Creation and gather them within himself, at the hour when all the nations gather against the Holy People, and the waters will dry up and they will pass through on dry land.

57 → Meanwhile, he heard a voice saying: "Make way, make way! For behold, the Messiah King (Malka Meshiḥa) is coming to the Academy of Rabbi Shim'on." Because all the righteous ones who are there are heads of academies. And those academies that are there are remarkable. And all those companions who are in each academy ascend from the academy here to the Academy of the Firmament. And the Messiah comes to all those academies and seals the Torah from the mouths of the Rabbis. And at that hour the Messiah comes crowned by the heads of the academies with supreme crowns.

58 → At that time, all those companions arose, and Rabbi Shimon arose, and his light ascended to the height of the firmament. [The Messiah] said to him: "Rabbi, blessed are you, for your Torah ascends in three hundred and seventy lights, and each light divides into six hundred and thirteen flavors that ascend and bathe in rivers of pure balsam. And the Holy One, Blessed be He, seals the Torah of your academy, and of the academy of Hezekiah, king of Judah, and from within the academy of Ahijah the Shilonite (Aḥiyah HaShiloni)."

59 → "And I did not come to seal your academy, but rather the Master of Wings comes here, for I know he will not enter another academy but yours." At that moment, Rabbi Shim'on told him the oath that the Master of Wings had sworn. Then the Messiah trembled and raised his voice, and the firmaments trembled, and the Great Sea trembled, and Leviathan trembled, and the world thought it would turn upside down. Meanwhile, he saw Rabbi Ḥiyya at Rabbi Shim'on's feet. He said, "Who placed here a man dressed in the robes of that world [physical body]?" Rabbi Shim'on said, "This is Rabbi Ḥiyya, the light of the Lamp of Torah." He said to him, "Let him and his sons gather and be of your academy." Rabbi Shim'on said, "Give it time." They gave it time.

60 → And he left there trembling, and his eyes overflowed with tears. Rabbi Ḥiyya trembled, wept, and said: "Blessed is the portion of the righteous in that world, and blessed is the portion of the son of Yoḥai who has earned this. Concerning him it is written: 'To make those who love me inherit what is (Yesh), and I will fill their treasures' [Proverbs 8:21]."

Chapter 11: The Heavens and Earth Created From the Words of the Torah (Verses 61-73)

61 → Bereshit. Rabbi Shimon opened the discourse: "'And I will put My words in your mouth (Va'asim dvarei befikha)...' [Isaiah 51:16]. How much a man must strive in Torah day and night! For the Holy One, Blessed be He, hears the voice of those who are occupied with Torah, and with each word that is renewed in Torah, by the hand of him who strives in Torah, He makes a firmament."

62 → We learn: at the moment when a word of Torah is renewed by the mouth of man, that word ascends and presents itself before the Holy One, Blessed be He. And the Holy One, Blessed be He, takes that word, kisses it, and crowns it with seventy engraved and sculpted crowns. And the word of wisdom that has been renewed ascends and sits upon the head of the "Righteous Life of the Worlds" (Tzadik Ḥai 'Almin). And it flies from there, and travels through seventy thousand worlds, and ascends to the Ancient of Days ('Atiqa de-Yomin). And all the words of the Ancient of Days are words of wisdom in hidden and supreme mysteries.

63 → And that hidden word of wisdom which is renewed here, when it ascends, unites with those words of the Ancient of Days, and ascends and descends with them, and enters into eighteen thousand hidden worlds which "no eye has seen, O God, but You" ('ayin lo ra'atah Elohim zulatekha). They come forth from there, and travel and come full and perfect, and present themselves before the Ancient of Days. At that hour, the Ancient of Days smells the aroma of that word and delights in it, more than in anything else. Take that word and crown it with three hundred and seventy thousand crowns. That word flies, ascends and descends, and becomes a firmament.

64 → And so, each word of wisdom becomes a firmament that subsists in full existence before the Ancient of Days, and He calls them "New Heavens" (Shamayim Ḥadashim) — Renewed Heavens, hidden from the mysteries of Supreme Wisdom. And all those other words of Torah that are renewed, appear before the Holy One, Blessed be He, ascend and become "Lands of Life" (Artzot haḤayim). And they descend and are crowned in an earth, and everything is renewed and becomes a "New Earth," from that word that was renewed in the Torah.

65 → And concerning this it is written: "For as the new heavens and the new earth that I make ('oseh), shall remain before me..." [Isaiah 66:22]. It is not written "I made" ('asiti), but "I make" ('oseh), for He constantly makes from these innovations and mysteries of the Torah. And concerning this it is written: "And I will put My words in your mouth, and with the shadow of My hand I will cover you, to plant the heavens and lay the foundations of the earth" [Isaiah 51:16]. It is not written "the heavens" (hashamayim), but "heavens" (shamayim).

66 → Rabbi Elazar said: "What does 'and with the shadow of My hand I have covered you' mean?" He said to him: "At the time the Torah was given to Moses, many myriads of superior angels came to burn it with the flame of their mouths, until the Holy One, Blessed be He, covered it. And now that this word ascends, crowns itself, and presents itself before the Holy One, Blessed be He, He covers that word and covers that man, so that it may not be known by them except by the Holy One, Blessed be He. And let them not envy him, until from that word new heavens and a new earth are made. It is what is written: 'and with the shadow of My hand I have covered you to plant the heavens and lay the foundations of the earth,' as it was said."

67 → "'And to say to Zion: You are my people (Ule'emor leTzion 'ami atah).' And to say to those gates and words that are distinct from one another: 'You are my people.' Do not read 'ami' (my people), but 'imi' (with me) — 'You are with me,' to be a partner with me; just as I, with my word, made the heavens and the earth, as it is written: 'By the word of the Lord the heavens were made,' so also you. Blessed are those who strive in the Torah."

68 → "And what if you say that the word of anyone who doesn't know does this? Come and see: He who is not accustomed to the mysteries of the Torah and renews words that he does not know clearly as he should—that word rises, and a 'man of perverse tongue' (ish tahpukhot), a lying tongue, comes out to meet that word from within the chasm of the Great Abyss; and leaps five hundred parasangas to receive that word, takes it and goes with that word to his abyss, and makes with it a firmament of falsehood, which is called Tohu (Chaos)."

69 → "And in that firmament flies that 'man of wickedness,' six thousand parasangas at once. As soon as this firmament of falsehood is established, the 'woman of prostitution' (eshet zenunim) immediately emerges, strengthens herself in that firmament of falsehood, and associates herself with it. And from there, she goes forth and kills many thousands and myriads, for when she is in that firmament, she has permission and power to fly throughout the world in a single instant."

70 → "And concerning this it is written: 'Woe to those who draw iniquity (he'avon) with cords of falsehood (hashav)...' [Isaiah 5:18]. 'Iniquity' (He'avon) is the male. 'And like cart ropes, sin (ḥata'ah).'" Who is 'sin'? It is the female called Ḥata'ah. He pulls that which is called Iniquity, with those cords of falsehood, and then, 'like cart ropes, sin', to that female called Sin, who there strengthens herself to fly and kill human beings. And concerning this: 'For she has cast down many who are slain (Ki rabim ḥalalim hipilah)...' [Proverbs 7:26]. Who cast them down? It is that Ḥata'ah who killed human beings. Who caused this? A disciple of a wise man who did not reach the level of teaching and teaches (talmid ḥakham shelo higgi'a lehora'ah umoreh); may the Merciful save us."

71 → Rabbi Shimon said to his companions: "I ask you that no word of Torah come out of your mouths that you have not known and heard from a great tree as is fitting, lest you be the cause of that Sin of killing multitudes of human beings in vain." They all opened their mouths and said: "May the Merciful save us, may the Merciful save us."

72 → "Come and see: With the Torah, the Holy One, Blessed be He, created the world. And it has already been established, as it is written: 'Then I was with Him as a pupil (amon), and was His delight day after day' [Proverbs 8:30]. And He looked upon it once, and twice, and three times, and four times, and then spoke to them, and then did the work with it. To teach human beings not to err in it. As it is written: 'Then He saw it and reported it (vayisaperah), established it (hekhinah), and also searched it out (ḥaqarah). And He said to man (Vayomer la'adam)...' [Job 28:27-28]."

73 → "And corresponding to these four times—which is written: 'Then He saw it,' 'and related it,' 'established it,' and 'also searched it out'—the Holy One, Blessed be He, the Creator, created. And before producing His work, He first introduced four words, as it is written: Bereshit Bara Elohim Et—behold four. And then HaShamayim (the heavens). These correspond to the four times that the Holy One, Blessed be He, looked upon the Torah before producing His work for His art."

Chapter 12: The Encounter on the Road: The Wise Man, the Poor Man, and the Mysteries of the Sabbath (Verses 74-119)

74 → Rabbi El'azar was going to see Rabbi Yosi, son of Rabbi Shim'on ben Lakunya, his father-in-law, and Rabbi Abba was with him; and a man was carrying the load behind them. Rabbi Abba said: "Let us open the gates of the Torah, for the hour and the time are propitious for us to prepare ourselves on the paths."

75 → Rabbi El'azar opened and said: "'You shall keep My Sabbaths (Et shabtotai tishmoru)...' [Leviticus 19:30]. Come and see: in six days the Holy One, Blessed be He, created the world. And each day He revealed His work and gave His strength on that day. When did He reveal His work and give His strength? On the fourth day; for those first three days were all hidden and were not revealed; so when the fourth day came, He brought forth the work and the strength of all."

76 → "For fire, water, and wind (asha u-maya ve-ruḥa), although they are three superior elements, were all in suspense, and their work was not revealed until the earth revealed them; then the function of each of them was known."

77 → "And if you say that it was on the third day, as it is written 'Let the earth bring forth grass (Tadshe ha'aretz deshe)...' and written 'And the earth brought forth (VaTotze ha'aretz)...' — but this, although it is written on the third day, was the fourth day, and it was included in the third day to be one without separation. And then, the fourth day revealed its work to bring forth the craftsman for his craft from each one. For the fourth day is the fourth leg of the Higher Throne (Kursaya 'ila'ah)."

78 → "And all the works of all of them, both of the first days and of the last days, were pending on the Sabbath day. It is written: 'And God finished on the seventh day (Vaykhal Elohim bayom hashevi'i)' — this is the Sabbath and this is the fourth leg of the Throne."

79 → "And if you say: if that is so, what does 'You shall keep my Sabbaths (Et shabtotai tishmoru)' mean — two [Sabbaths]? But the Sabbath of the eve of the Sabbath (Shabbat de-ma'alei shabta) and the Sabbath of the day itself are not separate."

80 → The Arab (ṭay'a) who was carrying the load behind them said: "And what does 'and you will reverence my sanctuary (umiqdashi tira'u)' mean?" He said to him: "This is the holiness of Shabbat." He said to him: "And what is the holiness of Shabbat?" He said to him: "This is the holiness that is drawn down from above." He said to him: "If that is so, you have made Shabbat something that is not holy, but holiness rests upon it from above." Rabbi Abba said: "And so it is: 'and you will call the Sabbath a delight, the holy one of the Lord honored (liqdosh H' mekhubad)' [Isaiah 58:13]. Mention Shabbat separately and 'Holy One of the Lord' separately." He said to him: "If that is so, who is 'Holy One of the Lord'?" He said to him: "The holiness that descends from above and rests upon it." I said to him, "If the holiness that is drawn from above is called 'honored,' it seems that Shabbat is not 'honored,' and it is written 'and you shall honor it' (ve-khibadto)." Rabbi El'azar said to Rabbi Abba, "Leave this man alone, for there is in him a word of wisdom that we do not know." They said to him, "You tell us."

81 → He opened [the man] and said: "'You shall keep my Sabbaths (Et shabtotai). Et (accusative particle) comes to include the boundary of the Sabbath (teḥum shabat), which is two thousand cubits on each side; and therefore it included Et shabtotai — this is the upper Sabbath and the lower Sabbath, that these two are included as one and hidden as one.'"

82 → "There remained another Shabbat that was not mentioned and was ashamed. He said before him: 'Master of the World, from the day you made me, I am called Shabbat, and there is no day without night.' He said to him: 'My daughter, you are Shabbat and Shabbat I called you, but behold, I crown you with a higher crown still.' He made a herald pass by and said: 'And you shall reverence my sanctuary (umiqdashi tira'u)' — and this is the Shabbat of the eve of Shabbat, which is Awe (Yir'ah), and in it dwells Awe. And who is he? He is the one whom the Holy One, Blessed be He, included and said: 'I am the Lord (Ani H').' Shabtotai: this is the circle and the inner square, and there are two. And corresponding to these two, we have two sanctities that we must mention: one Vaykhulu (And they were finished) and one Qiddush (Sanctification).

83 → "And because this circle and square are 'my Sabbaths,' they are both included in Shamor (Guard), as it is written: 'You shall keep (Tishmoru).' For the upper Sabbath here was not included in Shamor, but in Zakhor (Remember), for the Supreme King ends in Zakhor. And therefore He is called 'King to whom peace belongs' (Malka de-shalama dileih), and His peace is Zakhor. And therefore there is no discord on high."

84 → "For there are two 'peaces' below: one is Jacob (Ya'aqov) and one is Joseph (Yosef); and therefore it is written twice: 'Peace, peace, to him who is far off and to him who is near (Shalom shalom laraḥoq vlaqarov)'. 'To him who is far off'—this is Jacob; 'and to him who is near'—this is Joseph. 'To him who is far off', as it is said: 'The Lord appeared to me from afar (Meraḥoq H' nir'ah li)' and 'His sister stood afar off (vatetatzev aḥoto meraḥoq)'. 'And to him who is near', as it is said: 'new ones who came from near (ḥadashim miqarov ba'u)'."

85 → "'From afar' — this is the Upper Point (Nequdah 'ila'ah) which is in your palace; and upon it is written 'You shall keep' (tishmoru), included in Shamor. 'And you shall fear my sanctuary (umiqdashi tira'u)' — this is the Point which is in the middle, which one should fear more than anything else, for its punishment is death; and it is written: 'those who profane it shall surely die (meḥalaleha mot yumat)'. Who are 'those who profane it'? He who enters the void (ḥalal) of the circle and the square, in the place where that Point resides and damages it — he shall surely die; and therefore it is written 'you shall fear' (tira'u). They brought down Rabbi El'azar and Rabbi Abba and kissed him. They said: "And you have all this wisdom under your hand and carry it behind us?" They said to him, "Who are you?" He said to them, "Do not ask who I am, but let us go, you and I, and let us occupy ourselves with the Torah, and each of us will speak words of wisdom to illuminate the path."

86 → They said to him: "Who gave you the task of coming here to be a donkey carrier (ṭa'un ba-ḥamrei)?" He said to them: "Yod waged war with two letters, with Kaf and Samekh, to connect with me. Kaf did not want to withdraw and connect, for he could not exist for even a moment except in him. Samekh did not want to withdraw, to support (lesa'ada) those who fall, for without Samekh they cannot exist."

87 → "The Yod came to me alone, kissed me and embraced me, wept with me and said to me: 'My son, what shall I do with you? But behold, I will ascend and fill myself with many hidden, supreme and precious goods and letters; after that I will come to you and be your support, and I will give you the inheritance of two superior letters, more than those that have withdrawn, which are Yesh (Ha/Substance) — the superior Yod and the superior Shin — so that you may have treasures full of everything. And therefore, my son, go and carry donkeys.' And so I go."

88 → Rabbi El'azar and Rabbi Abba rejoiced and wept, and said, "Go, mount, and we will carry behind you." He said to them, "Did I not tell you that it is the King's command, until he who carries donkeys comes?" They said to him, "But you did not tell us your name. What is the place of your dwelling?" I said to them, "The place of my dwelling is good and elevated for me: it is a unique Tower that flies in the air (migdal ḥad de-paraḥ ba-avira), great and precious. And those who dwell in this Tower are the Holy One, Blessed be He, and a Poor One (Miskena). And this is the place of my dwelling; and I exiled myself from there and carry donkeys." They looked at Rabbi Abba and Rabbi El'azar to him, and he made them taste his words, which were sweet as manna and honey. They said to him, "If you tell us your father's name, we will kiss the dust of your feet." He said to them, "Why? It is not my custom to boast about the Torah."

89 → "But my father, his dwelling place was in the Great Sea (Yama Rabba), and he was a fish (nuna) that circled the Great Sea from one side to the other; and he was great, and precious, and ancient of days, until he swallowed all the other fish of the sea, and then made them come forth alive and existing, full of all the good things of the world. And he traversed the sea in an instant with his strength, and hurled me out like an arrow in the hand of a strong man. And he hid me in that place which I told you. And he returned to his place and hid himself in that sea."

90 → Rabbi El'azar looked at his words. He said to him: "You are the son of the Holy Lamp, you are the son of Rav Hamnuna Sabba (the Elder), you are the son of the Light of the Torah, and you carry behind us?" They wept together and kissed him and left. They said to him: "May it please our Master to tell us your name."

91 → He opened and said: "'And Benaiah, son of Jehoiada (uBnayahu ben Yehoyada)...' [II Samuel 23:20]. This verse has already been established, and it is beautiful. But this verse came to show supreme mysteries of the Torah. 'And Benaiah, son of Jehoiada' comes about the mystery of wisdom; it is a hidden word, and the name causes it. 'Son of a living man (Ben ish ḥai)' — this is the Righteous Life of the Worlds (Tzadik Ḥai 'Almin). 'Great in deeds (Rav pe'alim)' — Lord of all works and of all superior armies, for all come from Him. 'The Lord of Hosts' (H' Tzeva'ot) is He; a sign is He in all His armies, marked is He and greater than all."

92 → "'Great in deeds he is, from Kabzeel (Meqabtze'el)' — this great and precious tree, greater than all; from what place did it come? The verse returns and says: 'from Kabzeel' — a supreme hidden step that 'no eye has seen, etc.', a step that contains everything, and gathers (kanish) within itself the Supreme Light, and from it comes everything."

93 → "And it is the Sacred and Hidden Palace (Heikhala Qadisha Satima), where all the steps are gathered and hidden within it. And in the body of this Palace subsist all the worlds, and all the sacred armies are nourished and subsist in its existence."

94 → "'He struck down the two heroes of Moab (Hu hikah et shnei ari'el Moav)' — two Temples subsist because of him and are nourished by him: the First Temple and the Second Temple. Once he departed, the flow that flowed from above was stopped; so to speak, 'he struck them down,' destroyed them, and brought an end to them."

95 → "And the Holy Throne fell. It is written: 'And I was in the midst of the exile (Va'ani betokh hagolah)'. That step which is called I (Ani) is 'in the midst of the exile'. Why? 'By the river Chebar ('al nehar kevar)' — by the river that flowed and went forth, whose waters and springs have ceased (pesiq), and it does not flow as before. It is written: 'and the river will dry up and wither (venahar yeḥerav veyavash)' — it will dry up in the First Temple and wither in the Second Temple. And therefore: 'He struck down the two heroes of Moab (ari'el Moav)'. Moab: who were of the Father (Me-Av) who is in heaven, and they were destroyed and finished because of him, and all the lights that shone for Israel, all darkened."

96 → "And also: 'He went down and struck the lion (Hu yarad vehikah et ha'aryeh)'. In ancient times, when this river drew its waters down, Israel subsisted in perfection, for they sacrificed sacrifices and offerings to atone for their souls; and then, the image of a lion would descend from above, and they would see it upon the altar, lying upon its prey, eating sacrifices like a strong man. And all the dogs hid from it and did not come out."

97 → "Once the sins had been committed, he went down into the lower steps and killed that lion, for he did not want to give him his prey as before; so to speak, he 'killed him.' 'He wounded the lion' certainly, 'inside the den (letokh habor)' — before the eyes of the evil Other Side (Sitra Aḥra). Seeing this, that Other Side strengthened itself and sent a dog to eat the sacrifices. And what is the name of that lion? Uriel, whose face is the face of a lion. And what is the name of that dog? Bal'adan is its name, for it is not included in Adam (Man), but is a dog and has the face of a dog."

98 → "'On the day of the snow (beyom hashaleg)' — on the day when sins were committed, and judgment was rendered on high by the High Court; and concerning this it is written: 'Do not fear for your house because of the snow (Lo tira lebeitah mishaleg)' — this is the higher judgment. Why? 'For all your house is clothed in scarlet (shanim),' and it can withstand the fierce fire. So far the mystery of the verse remains."

99 → "What is written after it? 'And he struck down an Egyptian man, a man of appearance (Vehu hikah et ish mitzri ish mar'eh)'. Here the mystery of the verse comes to inform that, throughout the time that Israel sinned, he withdrew and withheld from them all the goods and all the lights that shone for them. 'He struck down the Egyptian man'—this is the light, that light that shone for Israel. And who is he? Moses. As it is written: 'And they said: An Egyptian man delivered us (Ish mitzri hitzilanu)...', and there he was born, and there he grew up, and there he ascended to the Supreme Light."

100 → "'Man of appearance (Ish mar'eh)': as it is said: 'and by appearance (umar'eh) and not by riddles'. 'Man' (Ish), as it is said: 'man of God (ish ha'Elohim)' — so to speak, the husband of that Appearance (Mar'eh), the Glory of the Lord (Kavod H'). Who deserved to lead this step with all his will on earth, which no other man deserved."

101 → "'And in the Egyptian's hand was a spear (Uvyad hamitzri ḥanit)'. This is the staff of God (Mateh HaElohim) which was given into his hand, as it is said: 'and the staff of God in my hand'. And this is the staff that was created on the eve of Shabbat, at twilight, and the Holy Name, a sacred engraving, was engraved upon it; and with this he sinned on the rock. As it is said: 'And he struck the rock twice with his staff'. The Holy One, Blessed be He, said to him: 'Moses, I did not give you My staff for this; as surely as you live, it will not be in your hand from now on'."

102 → "Immediately: 'and he came down to him with a staff (Vayered elav bashevet)' — with harsh judgment. 'And he snatched the spear from the Egyptian's hand (Vayigzol et haḥanit miyad hamitzri)'. For from that hour on it was taken from him, and it was not in his hand forever. 'And he killed him with his spear (Vayahargehu baḥanito)'. For that sin of striking with that staff, he died, and did not enter the Holy Land, and that light was taken from Israel."

103 → "'Among the thirty, behold, he is honored (Min hashloshim hakhi nikhbad)': these are the thirty superior years, from whom he takes and draws down; and from them he took and drew near. 'But to the three he did not come (Ve'el hashlohsa lo ba)': they came to him and gave to him with the will of their hearts, but he did not come to them."

104 → "And yet, though he was not among their number and reckoning, 'And David set him over his charge (Vayasimehu David el mishma'to).' For he was not separated from the tablet of his heart forever; there is no separation for them ever. David set his heart on him, but he did not set his heart on David. For the praises, and songs, and mercy that the moon makes to the sun, she draws him to herself, that his dwelling place may be with her. And this is 'And David set him over his charge.'"

105 → Rabbi Elazar and Rabbi Abba fell before him. Meanwhile, they did not see him again; they stood up and looked all around and did not see him. They sat down and wept, and could not speak to one another. After an hour, Rabbi Abba said: "Surely this is what we have learned: that on every path where the righteous walk and there are words of Torah among them, those righteous ones from that world come to them. Surely this is Rav Hamnuna Sabba who came to us from that world to reveal these words to us; and before we recognized him, he went and hid himself from us." They stood up and wanted to carry the donkeys, but they could not walk; they wanted to carry them and they could not walk. They were afraid and left the donkeys. And to this day they call that place "Place of the Donkeys" (Dukh de-ḥamrei).

106 → Rabbi El'azar opened and said: "'How great is Your goodness which You have reserved for those who fear You (Mah rav ṭuvkha asher tzafanta lire'eikha)...' [Psalm 31:20]. How great is the supreme and precious good that the Holy One, Blessed be He, has reserved to bestow upon human beings, upon those supremely righteous, fearful of sin, who strive in Torah, when they enter that world. It is not written 'Your goodness' (ṭuvkha), but 'great is Your goodness' (rav ṭuvkha). And who is He? 'They will remember Your great goodness (Zekher rav ṭuvkha yabi'u)'. It is He: 'and great goodness for the house of Israel (ve-rav ṭuv leveit Yisra'el)'."

107 → "Furthermore: 'How great (Mah rav) is Your good.' Here is engraved the mystery of Wisdom, and all mysteries are included here. Mah: as it has been said. Rav: this is the Great and Strong tree. For there is another tree smaller than it, and this one is Rav (Great), and it rises to the height of the firmaments."

108 → "'Your good' (Ṭuvkha): this is the Light that was created on the first day. 'Which you have reserved (tzafanta) for those who fear You': for You have hidden it for the righteous in that world. 'You have worked (Pa'alta)': this is the upper Garden of Eden. As it is written: 'the place for Your dwelling which You have worked, O Lord (makhon leshivtekha pa'alta H')' [Exodus 15:17], and this is 'You have worked for those who trust in You'."

109 → "'Before the sons of men (Neged bnei adam)': this is the Garden of Eden below, where all the righteous stand in the spirit (ruaḥ) clothed in a precious garment, in the likeness and image of this world; and this is 'before the sons of men', in that image of the sons of men of this world. And they stand there, and fly in the air and ascend into the Academy of the Firmament in that Garden of Eden above, and fly and bathe in the dew of the rivers of pure balsam, and descend and dwell below."

110 → "And sometimes they appear 'before the children of men' to perform miracles for them, like superior angels; similar to what we have just seen, the light of the Supreme Lamp. And we do not deserve to observe and know more mysteries of wisdom."

111 → Rabbi Abba opened and said: "'And Manoah said to his wife, 'We shall surely die, for we have seen God (Mot namut ki Elohim ra'inu)' [Judges 13:22]. Although Manoah did not know what he was doing, he said, 'Since it is written: 'For no one shall see me and live,' we have surely seen, and therefore we shall surely die.' And we have seen and deserved this light that went with us, and we exist in the world."

112 → They went and came to a mountain, and the sun was setting. The branches of the mountain trees began to beat against each other and chant. As they walked, they heard a loud voice saying: "Holy children of God (Bnei elahin qadishin), you who are scattered among the living of this world, you lamps, sons of the Academy, gather in your places to delight in your Master in the Torah." They were afraid and stopped in their places and sat down.

113 → Meanwhile, a voice like before came forth and said: "Strong rocks, high hammers (Ṭinarin taqifin paṭishin rama'in), behold, the Master of Colors (Mare de-gavnin), embroidered in images, stands upon the pillar; enter and gather." At that moment they heard the voice of the tree branches, great and strong, and said: "The voice of the Lord breaks the cedars (Qol H' shover arazim)." Rabbi El'azar and Rabbi Abba fell upon their faces, and a great fear fell upon them; they rose hastily and went, and heard nothing. They left the mountain and followed.

114 → When they arrived at the house of Rabbi Yosi, son of Rabbi Shim'on ben Lakunya, they saw Rabbi Shim'on ben Yoḥai there; they rejoiced. Rabbi Shim'on rejoiced and said to them: "Surely you have passed through a path of supreme miracles and signs, for I was sleeping just now and saw you, and Benaiah son of Jehoiada who sent you two crowns, by the hand of an elder, to crown you. Surely, the Holy One, Blessed be He, was on this path. Moreover, I see that your faces have changed." Rabbi Yosi said: "Well said, for the wise man is superior to the prophet." Rabbi Elazar came and placed his head between his father's knees and told what had happened.

115 → Rabbi Shimon was afraid and wept. He said: "'O Lord, I have heard of Your fame and I am afraid (H' shama'ti shim'akha yare'ti)' [Habakkuk 3:2]. This verse Habakkuk said at the time he saw his death and resurrection at the hands of Elisha. Why was he called Habakkuk? Because it is written: 'at this time next year you will embrace a son (at ḥoveqet ben)'. And this was the Shunammite woman's son. And there were two embraces (ḥibuqin): one from his mother and one from Elisha. As it is written: 'and he put his mouth on his mouth'."

116 → "I found in the book of King Solomon the Name Engraved of seventy-two names, engraved upon it in words (be-tevin). For the letters of the alphabet which his father had engraved upon it at the beginning, when he died, flew away from it. And now that Elisha has embraced it, he has engraved upon it all those letters of the seventy-two names. And the letters of those seventy-two names engraved are two hundred and sixteen letters."

117 → "And Elisha engraved all the letters in his spirit to sustain him with the letters of the seventy-two names, and he called him Habakkuk (Ḥabaquq). A name that completes all sides: it completes the embraces, as has been said, and completes the mystery of the two hundred and sixteen letters of the Holy Name. With words (be-tevin) he sustained himself to restore his spirit, and with letters (be-atvan) his whole body sustained itself in his existence; and therefore he was called Habakkuk."

118 → "And he said, 'O Lord, I have heard of Your fame and I am afraid': I have heard what has happened to me, that I have tasted of that world, and I am afraid. He began to plead for mercy for his soul and said, 'O Lord, Your work (H' po'olkha) ...' that You have done for me, 'in the midst of the years give him life (beqerev shanim ḥayehu)' — as ḥayav (his life). And whoever is connected to those 'ancient years' (shanim qadmoniyot), life is connected to him."

119 → Rabbi Shim'on wept and said, "I too, from what I have heard, fear the Holy One, Blessed be He." He raised his hands above his head and said, "And as for Rav Hamnuna Sabba, the Light of the Torah—you deserved to see him face to face, and I did not." He fell upon his face and saw him uprooting mountains and lighting candles in the palace of the Messiah King. He said to him, "Rabbi, in that world you will be neighbors of the Masters of Doctrine (Mare ulfanin) before the Holy One, Blessed be He." From that day forward, he called Rabbi El'azar, his son, and Rabbi Abba Peni'el, as it is said: "For I have seen God face to face (Ki ra'iti Elohim panim el panim)."

Chapter 13: The Fear of the Lord as a Gateway to Wisdom (Verses 120-124)

120 → Bereshit. Rabbi Ḥiyya opened the discourse: "'The beginning of wisdom is the fear of the Lord; good understanding have all those who keep his commandments; his praise endures forever (Reshit ḥokhmah yir'at H' sekhel ṭov le-khol 'oseihem tehilato 'omedet la'ad)' [Psalm 111:10]. 'Beginning of wisdom'—this verse should say 'The end of wisdom is the fear of the Lord,' for the fear of the Lord is the end of wisdom. But it is the beginning to enter the step of Supreme Wisdom. It is written: 'Open to me the gates of righteousness... This is the gate of the Lord' [Psalm 118:19-20]. Surely, if you do not enter through this gate, you will never enter the Supreme King. For He is exalted, hidden and concealed, and has made for Himself gates one upon another."

121 → "And at the end of all the gates he made a gate with many locks, with many openings, with many palaces, one above the other. He said: 'Whoever wants to enter to me, this gate will be the first for me; whoever enters through this gate, will enter. In the same way, the first gate to Supreme Wisdom is the Fear of the Lord (Yir'at H'), and this is the Beginning (Reshit)."

122 → "Bet (In/Two). They are two that unite as one, and they are two points: one hidden and concealed, and one that is revealed. And because there is no separation between them, they are called Principle (Reshit) — one and not two; whoever takes this, takes that, and everything is one, for He and His Name are One, as it is written: 'And know that You, whose name is the Lord, are the only one (Veyed'u ki atah shimkha H' levadekha)'."

123 → "Why is it called 'Fear of the Lord'? Because it is the Tree of Knowledge of Good and Evil (Ilana de-Ṭov vaRa'): if man deserves it, it is Good; and if he does not deserve it, it is Evil. And therefore Fear resides in this place, and this is the gate to enter into all the good of the world. 'Good understanding (Sekhel ṭov)': these are two gates that are as one. Rabbi Yosi said: 'Good understanding' is the Tree of Life (Ilana de-Ḥayei), which is good understanding without any evil. And because evil does not reside in it, it is good understanding without evil."

124 → "'For all who fulfill them (le-khol 'oseihem)': these are 'the mercies of David, the faithful ones (ḥasdei David hane'emanim)', the pillars of the Torah; and those who uphold the Torah, so to speak, they make it ('oseihem). All those who are occupied with the Torah have no 'doing' ('asiyah) while they are occupied with it; those who uphold them have 'doing' in them, and by this force it is written: 'their praise endures forever', and the Throne sustains itself in their existence as it should."

Chapter 14: The Bride's Vigil and the Adornments of the Torah (Verses 125-150)

125 → Rabbi Shimon was sitting and occupied with the Torah on the night when the Bride (Kalah) unites with her Husband (Ba'alah). For we learn: all the companions who are sons of the Bride's Palace (Bnei heikhala de-Khalah) need, on that night when the Bride prepares to be under the Ḥupá the next day with her Husband, to be with her all that night and rejoice with her in her preparations (tiquneha) with which she is prepared: occupying themselves with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and in the interpretations of the verses and the mysteries of wisdom. For these are her preparations and her adornments. And she and her maidens enter and stand upon their heads, and she prepares herself in them and rejoices in them all that night. And the next day he does not enter the Ḥupá except with them, and these are called 'Children of the Ḥupá' (Bnei Ḥupatah). And as soon as she enters the Ḥupá, the Holy One, Blessed be He, asks for them, blesses them, and crowns them with the Bride's crown; blessed is their portion.

126 → Rabbi Shimon and all the companions chanted with joyful Torah, and each of them renewed words of Torah; and Rabbi Shimon and all the other companions rejoiced. Rabbi Shimon said to them: "Children, blessed is your lot, for tomorrow the Bride will not enter the Ḥupá except with you; for all those who prepare their adornments this night and rejoice with her, all will be recorded and written in the Book of Remembrance, and the Holy One, Blessed be He, blesses them with seventy blessings and crowns of the Upper World ('Alma 'Ila'ah)."

127 → Rabbi Shimon opened and said: "'The heavens declare the glory of God (Hashamayim mesaprim kevod El)' [Psalm 19:2]. We have already established this verse. But at this time, when the Bride awakens to enter the Ḥupá tomorrow, she prepares herself and adorns herself with her ornaments along with her companions who rejoice with her all night, and she rejoices with them."

128 → "And tomorrow, how many multitudes, armies, and camps gather with her! And she and all of them await each one of those who prepared her this night. As soon as they unite as one and she sees her Husband, what is written? 'The heavens declare the glory of God.' 'The heavens': this is the Bridegroom entering the Ḥupá. 'Declare' (Mesaprim): they shine like the brilliance of the sapphire (ke-zohara de-sapir), which shines and gleams from one end of the world to the other."

129 → "'The glory of God (Kevod El)': this is the glory of the Bride who is called El, as it is written: 'God (El) who is angry every day' [Psalm 7:12]. Every day of the year she is called El, and now that she has entered the Ḥupá, she is called 'Glory' (Kavod) and is called El: glory upon glory, light upon light, and dominion upon dominion."

130 → "Then, at that hour when Heaven enters the Ḥupá and comes to illuminate it, all those companions who prepared it, all stand out by their names there. It is what is written: 'and the firmament declares the work of their hands (uma'aseh yadav magid haraki'a)'. 'Work of their hands': these are the Lords of the Sign of the Covenant (Mare Qayama de-Berit), called 'work of their hands', as it is said: 'and the work of our hands confirms upon us', this is the Covenant of the Sign (Berit Qayama) that is sealed in the flesh of man."

131 → Rav Hamnuna Sabba said: "'Do not let your mouth cause your flesh to sin (Al titen et pikha laḥaṭi et besarekha)' [Ecclesiastes 5:5] — let not man give his mouth to have an evil thought, and be a cause of sin to that holy flesh in which the Holy Covenant is sealed. For if he did so, they would drag him to Gehenna. And He who is in charge of Gehenna, Dumah is his name, and many myriads of angels of destruction are with him; and he is at the gate of Gehenna."

132 → "King David, at the moment when that event [with Bathsheba] occurred to him, was afraid. At that moment Dumah went up before the Holy One, Blessed be He, and said to Him: 'Master of the World, it is written in the Torah: And the man who commits adultery with another man's wife... and: And with your neighbor's wife, etc. David, who profaned the Covenant with an illicit relationship ('ervah'), what will become of him?' The Holy One, Blessed be He, said to him: 'David is righteous (zakai), and the Sacred Covenant remains in its integrity, for it was revealed before Me that Bathsheba was destined for him from the day the world was created.'"

133 → "I said to her, 'If it was revealed before You, it was not revealed before him.' I said to him, 'And besides, what happened was permitted, for all those who went out to war did not go out without first giving a divorce (get) to their wife.' I said to him, 'If that is the case, he should have waited three months, and he did not wait.' I said to her, 'How does this apply?'"

134 → "He said to Him, 'Master of the World, this is what you said: if it was revealed to You that Uriah did not lie with her, who revealed this to him [David]? He should have waited for her three months. And besides, if he knew that Uriah never lay with her, why did David command and order him to have relations with his wife, as it is written: Go down to your house and wash your feet?'"

135 → "He said to him, 'Certainly he did not know; but he waited more than three months, for it was four months. For thus we learn: on the twenty-fifth day of Nissan, David sent a herald throughout all Israel, and they were with Joab on the seventh day of Sivan, and they went and destroyed the land of the children of Ammon: Sivan, Tammuz, Av, and Elul remained there. And on the twenty-fourth day of Elul, what happened to Bathsheba occurred. And on the day of Yom Kippur, the Holy One, Blessed be He, forgave her that sin. And some say that on the seventh day of Adar the herald passed, and they gathered on the fifteenth day of Iyar, and on the fifteenth day of Elul, what happened to Bathsheba occurred, and on the day of Yom Kippur it was announced to him: The Lord has also transferred your sin; you will not die.'"

136 → "Dumah said: 'Master of the World, I have a word against him: he opened his mouth and said: As the Lord lives, the man who did this deserves death; and he judged himself. I have a complaint (ṭrunya) against him.' I said to him: 'You have no permission, for he confessed before Me and said: I have sinned against the Lord—though I have not sinned [in adultery itself]. But in that which he sinned against Uriah, I wrote a punishment against him, and he accepted it.' Immediately Dumah returned to his place disappointed (befaḥei nefesh)."

137 → "And concerning this David said: 'If the Lord had not been my help, my soul would almost have dwelt with Dumah (Lulei H' 'ezratah li kim'at shakhnah dumah nafshi)' [Psalm 94:17]. 'If the Lord had not been my help'—who was my advocate (apoṭropa). 'I would almost have dwelt, etc.'—what is 'almost' (kim'at)? Like the thickness of a thread."

138 → "And therefore man must guard himself against saying a word like David, for he cannot say to Dumah: 'For it was a mistake (Ki shegagah hi)', as it was to David, and the Holy One, Blessed be He, overcame him in judgment. 'Why should God be angry against your voice (Lamah yiqtzof HaElohim 'al qolekha)' — against that voice which he spoke. 'And destroy the work of your hands (Veḥibel et ma'aseh yadekha)' — this is the sacred flesh, the Holy Covenant which he damaged and which is dragged to Gehenna by the hand of Dumah."

139 → "And therefore 'the firmament declares the work of his hands'—these are the companions who have joined this Bride. And the Lords of her Covenant. 'It announces' (Magid) and records to each one. Who is 'the firmament' (HaRaki'a)? It is that firmament where the sun, the moon, the stars, and the constellations are; and this is the Book of Memory (Sefer Zikaron): it announces and records and inscribes, so that they may be children of the Palace and always do their will."

140 → "'One day speaks to another day (Yom leyom yabi'a omer)'. A holy day, of those superior days of the King, praises the companions and says that word that each one said to his companion. 'One day speaks to another day' that 'saying' (omer) and praises it. 'And night to another night (velaylah lelaylah)': each step that dominates at night praises one another, that knowledge that each one [received] from his companion; and in great perfection they become friends and beloved."

141 → "'There is no language and no words (Ein omer ve'ein devarim)' in other things of the world, which are not heard before the Holy King and He does not wish to hear them. But these words: 'throughout the earth went his line (bekhol ha'aretz yatza qavam)'. These words are the servants of the Messiah; upper dwellings and lower dwellings. From these were made firmaments, and from these [was made] earth, from that praise. And if you say that these words are in one place? 'At the end of the world his words (biqtze tivel mileihem)'."

142 → "And once the firmaments were made of them, who dwells in them? Return and say: 'For the sun has set a tent (la-shemesh sam ohel bahem)'. That Holy Sun has set up its dwelling and habitation in them, and crowned itself in them."

143 → "Since he dwells in those firmaments and is crowned therein, then: 'and he is like a bridegroom coming out of his bridal chamber (vehu keḥatan yotze meḥupato)', he rejoices and runs in those firmaments; he goes out of them, and enters and runs into another Tower, in another place. 'From one end of the heavens is his going forth (Miqtze hashamayim motza'o)' — certainly from the Upper World he goes forth and comes, which is the end of the Heavens on high. 'And his circuit (u-tequfato)': what is his circuit? It is the end of the Heavens below, which is the circuit of the Year (Tequfat haShanah) that encircles all the ends. And he connected himself from the Heavens to this firmament."

144 → "'And nothing is hidden from its heat (ve'ein nistar meḥamato)', from that orbit and circuit of the sun that surrounds on all sides; 'and nothing is hidden' — there is no one who is covered by it on all the higher levels, for all surround it and come to it, and of each one there is no one who is covered by it. 'From its heat' (Meḥamato): at the time when it warms itself and returns to them in complete return (teshuvah).

145 → "Six times it is written here YHVH, and six verses from 'The heavens declare' to 'The Torah of the Lord is perfect'; and concerning this mystery is written Bereshit — behold six letters. Bara Elohim et hashamayim ve'et ha'aretz — behold six words. Other verses correspond to the six times YHVH; six verses because of the six letters here, six names because of the six words here."

146 → While they were seated, Rabbi El'azar, his son, and Rabbi Abba entered. He said to them: "Certainly the face of the Shekhinah comes with you, and therefore I have called you Peni'el, for you have seen the face of the Shekhinah face to face; and now that you have known and it has been revealed to you the verse of Benaiah son of Jehoiada, surely it is the word of the Holy Ancient One, and the verse that follows, and He who is hidden from all has spoken it."

147 → "And this verse is found elsewhere in a similar way to this one. He opened it and said: 'And he struck down the Egyptian man, a man of five cubits (Vehu hikah et ha'ish hamitzri ish midah ḥamesh ba'amah)' [I Chronicles 11:23]. And it is all one mystery: this 'Egyptian' is the one who is known, 'very great in the land of Egypt in the sight of the servants, etc.', great and precious, as that Elder revealed."

148 → "And this verse was said in the Celestial Academy: 'man of measure' (ish midah) is all one; 'man of appearance' and 'man of measure' are all one, because he is the Sabbath and the Limit (Teḥum). As it is written: 'And you shall measure them outside the city (U-madotem miḥutz la'ir)', and it is written: 'You shall not commit injustice in judgment, in measure (ba-midah)'; and therefore he is 'man of measure'. And he is literally 'man of measure', his length is from one end of the world to the other end of the world. The First Man was thus. And if you say: behold, it is written 'five cubits' (ḥamesh ba'amah) — those 'five cubits' were from one end of the world to the other end of the world."

149 → "'And in the Egyptian's hand was a spear like the beam of the weavers (kimnor orgim).' This is the staff of God that was in his hand, engraved with the Engraved and Explicit Name, in the brilliance of the combinations of letters that Bezalel and his academy engraved, which is called 'weaver' (oreg), as it is written: 'He filled them... craftsman and designer and embroiderer, etc.' And that staff shone with the Engraved Name on all sides in the light of the sages who engraved the Explicit Name in forty-two colors. And read from here on as [the Elder] said; blessed is your portion."

150 → "Sit down, beloved, sit down, and let us renew the Bride's atonement this night. For whoever associates with her this night will be kept above and below all that year, and will spend the year in peace. Concerning them it is written: 'The angel of the Lord encamps around those who fear Him, and delivers them. Taste and see that the Lord is good (Ḥoneh mal'akh H' saviv lire'av vayḥaltzem ṭa'amu ure'u ki ṭov H')' [Psalm 34:8-9]."

Chapter 15: False Gods and the Lower Realms (Verses 151-160)

151 → Rabbi Shimon opened and said: "Bereshit bara Elohim. This verse must be observed, for whoever says that there is another god is cut off from the worlds; as it was said: 'Thus you shall say to them: The gods that did not make the heavens and the earth shall perish from the earth and from under these heavens (Kednah temrun lehom elahaya di shmaya ve-arqa la 'avadu ye'vadu me-ar'a u-min teḥot shmaya eleh)' [Jeremiah 10:11]. For there is no other god except the Holy One, Blessed be He, alone."

152 → "And this verse is Aramaic (Targum), except for the word at the end of the verse (eleh). If you say that it is because the holy angels do not concern themselves with Aramaic and do not recognize it, this word would be more appropriately said in the Holy Language (Lashon HaQodesh), so that the holy angels might hear and be moved to give thanks for it. But surely that is why it is written in Aramaic: so that the holy angels do not concern themselves with it, and do not envy man to do him harm; because in this verse, in general, are the holy angels, for they are called Elohim, and in the generality of Elohim they are, and they did not make heaven and earth."

153 → "'And the earth (Ve-arqa)' — should be Ve-ar'a. But because Arqa is one of the seven lands below, and in that place are the descendants of Cain; after he was expelled from the face of the earth (Adamah), he descended there and begot descendants, and was confused there, for he knew nothing. And it is a double land (ar'a kefila), composed of darkness and light."

154 → "And there are two rulers who dominate there, one in darkness and one in light, and there is accusation against each other; and at the hour when Cain descended there, they joined together and completed each other as one. And everything saw that they were descendants of Cain. And therefore they have two heads, like two serpents, except when that light dominates, overcomes its part and overcomes the other. And therefore those who are in darkness were included in the light and became one."

155 → "These two rulers are 'Afrira and Qasṭimon, and their image is like the image of the holy angels with six wings. One image is like that of an ox, and the other is like that of an eagle. And when they unite, they become the image of a man (Adam)."

156 → "When they are in darkness, they transform into the image of a two-headed serpent, and they walk like a serpent, and they fly within the abyss, and they bathe in the Great Sea. When they reach the currents of 'Azza and 'Azza'el, they irritate and awaken them; and they leap into the mountains of darkness and think that the Holy One, Blessed be He, wants to demand judgment from them."

157 → "And these two rulers swim in the Great Sea, and fly from there, and go at night to Na'amah, mother of demons (shedim), by whom the first angels (bnei ha'Elohim) erred; and they think to approach her. And she leaps sixty thousand parasangas, and makes herself in various forms for the children of men, so that the children of men may err after her."

158 → "And these two rulers fly and roam throughout the world, and return to their place; and they awaken in those descendants of Cain a spirit of evil instincts, to produce offspring."

159 → "The heavens that rule there are not like these. And the earth does not produce, by their power, sowing and harvesting like these; and they do not return except in many years and times. And these 'gods who did not make the heavens and the earth, will perish from the earth (ye'vadu me-ar'a)' — from the upper earth of the universe (Tevel), so that they do not rule over it, and do not walk upon it, and are not the cause for the children of men to defile themselves by nocturnal pollution. And concerning this: 'they will sin from the earth and from under these heavens (u-min teḥot shmaya eleh)' — which were made in the name of Eleh, as has been said."

160 → "And for this reason this verse is Targum (Aramaic), so that the higher angels do not think that it speaks about them and accuse us. And concerning this mystery of Eleh, as has been said, it is a sacred word that cannot be changed by translation."

Chapter 16: The King of Nations and Divine Sovereignty (Verses 161-168)

161 → Rabbi Elazar said to him: "This verse that is written: 'Who would not fear You, O King of the nations? For it is fitting for You (Mi lo yira'akha melekh hagoyim ki lekha ya'atah)' [Jeremiah 10:7] — what praise is this? He said to him: Elazar, my son, this verse has been interpreted in various places; but it is certainly not so [simple]. For it is written: 'For among all the wise men of the nations and in all their kingdoms, there is none like You (Ki bekhol ḥakhmei hagoyim uvekhol malkhutam me'ein kamokha)'. This came to open the mouths of the wicked, who think that the Holy One, Blessed be He, does not know their thoughts and cogitations, and therefore their folly must be made known. For once a philosopher from the nations of the world came to me and said to me: “You say that your God rules in all the heights of the heavens, and that all armies and camps cannot reach Him or know His place. This verse does not increase His glory so much, for it is written: ‘For among all the wise men of the nations and in all their kingdoms there is none like You.’ What comparison is this to human beings who do not exist?”

162 → "'And furthermore, you say: And there has not arisen a prophet in Israel like Moses. There has not arisen in Israel, but there has arisen in the nations of the world. In the same way, I will say: among all the wise men of the nations there is none like Him, but there is among the wise men of Israel. If this is so, a God who has a likeness among the wise men of Israel is not supreme and dominious. Look at the verse, and you will find that I have been as precise as necessary.'"

163 → "I said to him, 'You have spoken well. Who raises the dead but the Holy One, Blessed be He alone? Elijah and Elisha came and raised the dead. Who brings down the rain but the Holy One, Blessed be He alone? Elijah came and withheld it and brought it down by his prayer. Who made the heavens and the earth but the Holy One, Blessed be He alone? Abraham came, and they were sustained in their lives because of him.'"

164 → "'Who guides the sun but the Holy One, Blessed be He? Joshua came and silenced it, and commanded it to stand in its place, and it was silent, as it is written: And the sun was still, and the moon stood still. The Holy One, Blessed be He, decrees a decree; also Moses decreed a decree, and it was fulfilled. And moreover, the Holy One, Blessed be He, decrees decrees, and the righteous of Israel annul them, as it is written: The righteous govern in the fear of God (Tzadik moshel yir'at Elohim). And moreover, He commanded them to walk in His ways properly, to be like Him in all things.' That philosopher became Kfar Sheḥalim, and they called him Yosi Qaṭina'ah (the Little One); and he studied much Torah, and he is among the wise and righteous of that place."

165 → "Now the verse should be observed: and behold, it is written: 'All nations are as nothing before Him (Kol hagoyim ke'ayin negdo)' [Isaiah 40:17]. What greatness is there here? But: 'Who would not fear You, King of the nations?' — and He is King of the nations and not King of Israel? But everywhere, the Holy One, Blessed be He, wished to be praised in Israel, and is called upon only over Israel alone, as it is written: 'God of Israel', 'God of the Hebrews'. And it is written: 'Thus says the Lord, King of Israel'. King of Israel indeed. The nations of the world said: 'We have another patron (paṭron) in heaven, for your King only rules over you alone, and does not rule over us'."

166 → "The verse came and said: 'Who would not fear You, King of the nations'—Supreme King, to subdue them and scourge them and do Your will in them. 'For it is fitting for You': to fear You above and below. 'For among all the wise men of the nations': these are the great rulers who are in charge of them. 'And in all their kingdom': in that kingdom above; for there are four ruling kingdoms above, and they rule by His will over all other peoples. And with all this, there is no one in them who does even a small thing, except as He commands them, as it is written: 'And according to His will He works in the army of heaven and among the inhabitants of the earth' [Daniel 4:32]. 'Wise men of the nations': these are the great ones in charge and great ones above, for their [the nations'] wisdom comes from them. 'In all their kingdom': the kingdom that rules, as has been said. And this is the verse according to its simple meaning." (peshaṭ)."

167 → "But 'For among all the wise men of the nations and in all their kingdom': This I found in the ancient books, that those camps and armies, though they were charged with the things of the world, and He commanded each one to do a task—'Who is it that will do, any of them, like Thou (Me'ein kamokha)', since Thou art marked by excellence and Thou art marked by Thy work more than all? And this is 'There is none like Thee, O Lord (Me'ein kamokha H')': who is the hidden holy one that will do and be like Thee, above and below, and resemble Thee in all the work of the Holy King, heavens and earth? But they are 'Chaos' (Tohu) and 'their most desired ones will not profit' [Isaiah 44:9]. It was chaos and emptiness (Veha'aretz haytah tohu vavohu)."

168 → Rabbi Shimon said to his companions: "Children of this celebration (Bnei hilula da), let each of you prepare an adornment for the Bride." He said to Rabbi Elazar, his son: "Elazar, give a gift (navzvez) to the Bride, for tomorrow she will look, when she enters the Ḥupá, at those songs and praises that the sons of the palace have given her to present before him."

Chapter 17: The Bride's Ascent Through the Wilderness of Speech (Verses 169-173)

169 → Rabbi El'azar opened and said: "'Who is this that comes up from the desert (Mi zot 'olah min hamidbar)...' [Song of Songs 3:6]. 'Who is this' (Mi zot): the generality of two holinesses, of two worlds in a single union and a single bond. 'That comes up' ('Olah): literally to be Holy of Holies, for Mi is Holy of Holies, and united with Zot, to be 'Olah (Holocaust/Elevation) which is Holy of Holies.

170 → "Moreover, 'from the desert' she ascends, as it is said: 'and your speech is pleasing (u-midbarekh naveh)'. In that 'speech' (midbar) that the lips whisper, she ascends. And we learn: What does it mean that it is written 'these mighty gods, these (ha'Elohim ha'adirim ha'eleh)? These are the gods who struck Egypt with every plague in the desert (bamidbar)' [I Samuel 4:8]. And was everything that the Holy One, Blessed be He, did to them in the desert? Behold, it was in the inhabited land! But 'in the desert' (bamidbar) — 'by speech' (bedibura), as it is said 'and your speech (u-midbarekh) is pleasing' and written 'from the desert (umimidbar) mountains'. From the mouth she ascends, and enters between the wings of the Mother (Imma), and then, by speech, descends and rests upon the heads of the Holy People."

171 → "How does it ascend through speech? For in the beginning, when a man rises in the morning, he must bless his Master; at the hour when he opens his eyes, how does he bless? Thus did the pious of old (ḥasidei qadma'ei): they placed a vessel of water before them, and at the hour when they awoke at night, they washed their hands, and rose and occupied themselves with the Torah, and blessed by its reading. The rooster crows, and then it is exactly midnight, and then the Holy One, Blessed be He, meets with the righteous in the Garden of Eden; and it is forbidden to bless with impure and unclean hands—and so at all times."

172 → "Because when a man sleeps, his spirit (ruḥa) departs from him; and when the spirit departs from him, an unclean spirit (ruḥa mesaba) prepares itself and rests upon his hands, and defiles them, and it is forbidden to bless with them without washing (netṭilah). And if you say: if this is so, behold, during the day, when he does not sleep and the spirit does not depart from him, and the unclean spirit does not rest upon him, [why] when he goes to the bathroom (beit ha-kise) should he not bless nor read a single word from the Torah until he washes his hands? And if you say that it is because they are unclean, is it not so, in what way did they become unclean?"

173 → "But woe to the beings of the world, who pay no attention and do not know the glory of their Master, and do not know upon what the world is sustained. There is a spirit in every bathroom of the world, which resides there and benefits from that filth and uncleanness, and immediately rests upon those fingers of man's hands."

Chapter 18: The Creator's Portion: Joy and Charity at the Feasts (Verses 174-179)

174 → Rabbi Shimon opened and said: "Whoever rejoices in these festivals and does not give the portion to the Holy One, Blessed be He, that 'evil eye,' Satan, hates him and accuses him, and removes him from the world, and brings him suffering upon suffering."

175 → "The part of the Holy One, Blessed be He, is to gladden the poor according to what He can do. For the Holy One, Blessed be He, in those days, comes to see His broken vessels (manin tevirin), and enters into them, and sees that they have nothing with which to rejoice, and weeps over them. He ascends on high to destroy the world."

176 → "The Sons of the Academy (Bnei Metivta) come before Him and say: 'Master of the World, Merciful and Compassionate are You. May Your mercies roll upon Your children.' He says to them: 'And did I not make the world except upon goodness (ḥesed)? As it is written: I said: The world shall be built upon goodness (Olam ḥesed yibaneh), and the world stands upon it.' The higher angels say before Him: 'Master of the World, behold, so-and-so, who eats and drinks, and can do good to the poor and gives them nothing.' That Accuser (Meqatreg) comes and asks permission, and persecutes that man."

177 → "Who is greater in the world than Abraham, who showed kindness to all creatures? On the day he held a feast, what is written? 'And the child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned' [Genesis 21:8]. Abraham held a feast and invited all the great men of his generation to that meal. And we learn: at every joyful meal, that Accuser goes and sees if that man has shown kindness to the poor, and if there are poor people in the house; the Accuser withdraws from that house and does not enter there. And if not, he enters there and sees a mixture of joy without poor people, and without kindness shown to the poor;

178 → "When Abraham invited the nobles of his generation, the Accuser came down and stood at the gate like a poor man, and no one paid him any attention. Abraham served those kings and nobles. Sarah nursed the children of all of them, for they did not believe that she had given birth; they said, 'It is an abandoned child (asufi) and they brought her from the marketplace.'" Therefore they brought their children with them, and Sarah took them and nursed them before them. It is written: 'Who would have said to Abraham that Sarah would nurse children (heni qah banim Sarah)'—'children' in the plural, certainly. And that Accuser was at the door. She said: 'God has made me laugh (Tzeḥoq 'asah li Elohim)'. Immediately that Accuser went up before the Holy One, Blessed be He, and said to Him: 'Master of the World, You said: Abraham, my friend (Avraham ohavi); made a feast and gave nothing to You, nor to the poor, and did not offer before You even a dove. And besides, Sarah said that I was mocking You'."

179 → "The Holy One, Blessed be He, said to him: 'Who in the world is like Abraham?' And he did not leave until he had confounded all that joy; and the Holy One, Blessed be He, commanded that Isaac be offered as a sacrifice, and it was decreed upon Sarah that she should die for the grief of her son—all that grief was caused by not having given anything to the poor."

Chapter 19: The Power of the Torah and Prayer with the Patriarchs (Verses 180-184)

180 → Rabbi Shimon opened and said: "What does it mean that it is written: 'And Hezekiah turned his face to the wall and prayed to the Lord (Vayasev Ḥizqiyahu panav el haqir vayitpalel el H')' [Isaiah 38:2]? Come and see how great is the power of the Torah, and how superior it is to everything; for whoever strives in the Torah does not fear superiors or inferiors, and does not fear the evil diseases of the world, because he is clinging to the Tree of Life and learns from it every day."

181 → "For the Torah teaches man to walk in the path of truth; it teaches him the counsel of how to return before his Master, to annul that decree. Even if it has been decreed upon him that this decree should not be annulled, it is immediately annulled and withdraws from him and does not rest upon man in this world. And therefore, man must strive in the Torah day and night, and not depart from it, as it is written: 'And you shall meditate on it day and night (Ve-hagita bo yomam valaylah)'; and if he departs from the Torah or separates himself from it, it is as if he were separated from the Tree of Life."

182 → "Come and see the counsel for man: when he goes up to his bed at night, he should accept the Kingdom of Heaven (Malkhut Shamayim) upon himself with an upright heart, and go forth to deliver up the deposit of his soul before Him; and immediately he is saved from all evil diseases and all evil spirits, and they shall not have dominion over him."

183 → "And in the morning, when he rises from his bed, he should bless his Master, and enter His House and prostrate himself before His Palace with great fear; and then pray his prayer, and take counsel from those holy Patriarchs, as it is written: 'And I, by the greatness of Your goodness, will enter Your house; I will prostrate myself toward the temple of Your holiness in Your fear (Va'ani berov ḥasdekha avo veitekha eshtaḥaveh el heikhal qodshekha beyir'atekha)' [Psalm 5:8]."

184 → "Thus they established: a man should not enter the synagogue without first consulting with Abraham, Isaac, and Jacob, because they instituted prayer before the Holy One, Blessed be He. It is written: 'And I, through the greatness of Your goodness (berov ḥasdekha), will enter Your house' — this is Abraham. 'I will bow down toward the temple of Your holiness' — this is Isaac. 'In Your fear (beyir'atekha)' — this is Jacob. And he should include them at the beginning, and then enter the synagogue and pray their prayer. Then it is written: 'And he said to me: You are my servant, Israel, in whom I will glory (Vayomer li 'avdi atah Yisra'el asher bekha etpa'ar)'."

Chapter 20: Rabbi Shim'on's Pearl and the Messenger Birds (Verses 185-188)

185 → Rabbi Pinhas was standing before Rabbi Rehumai on the shore of the Sea of ​​Gennesaret (Kif yama de-Ginosar). He was a tall, elderly man, and his eyes had stopped seeing. He said to Rabbi Pinhas: "I have certainly heard that Yohai, our companion, possesses a pearl, a precious stone; and I have looked into the light of that pearl, which shines forth like sunlight from its sheath and illuminates the whole world."

186 → "And that light extends from heaven to earth, and illuminates the whole world, until the Ancient of Days ('Atiqa de-Yomin) takes his seat and sits upon the Throne as is fitting. And that light contains everything in your house; and from the light that is contained in your house, a fine and small light comes forth, and goes out and illuminates the whole world. Blessed is your lot. Go forth, my son, go forth! Go after that pearl that illuminates the world, for the hour is propitious for you."

187 → He went out from his presence and was about to get into the boat; and two men were with him. He saw two birds coming and flying over the sea. He raised his voice to them and said, “Birds, birds, you who fly over the sea! Have you seen the place of the son of Yoḥai there?” He waited a little while and said, “Birds, birds, come and answer me!” They flew away, entered the sea and were gone.

188 → Before leaving, behold, those birds came, and in the mouth of one of them was a note (pitqa), and it was written on it that Yoḥai's son had come out of the cave, he and Rabbi El'azar, his son. He went to him and found him changed, and his body full of sores (ḥaludin). He wept with him and said: "Woe is me that I saw you like this!" He said: "Blessed is my lot that you saw me like this; for if you did not see me like this, I would not be like this." Rabbi Shim'on opened upon the precepts of the Torah and said: "The precepts of the Torah that the Holy One, Blessed be He, gave to Israel are all written in the Torah in a general way."

Chapter 21: The First Commandment: The Root of Fear and its Punishments (Verses 189-197)

189 → Bereshit bara Elohim. This is the first commandment (piquda) of all, and this commandment is called "Fear of the Lord" (Yir'at H'), which is called Principle (Reshit), as it is written: "The beginning of wisdom is the fear of the Lord" (Reshit ḥokhmah yir'at H'). "The fear of the Lord is the beginning of knowledge." Because this word Reshit is called [Fear], and this is the door to enter into Faith (Mehemnuta), and upon this commandment the whole world is sustained.

190 → Fear is divided into three aspects; two of them have no root ('iqara) as is fitting, and one is the root of Fear. There is the man who fears the Holy One, Blessed be He, so that his children may live and not die, or he fears for the punishment of his body or his money; and therefore he always fears Him. It is found that the fear with which he fears the Holy One, Blessed be He, has no root. And there is the man who fears the Holy One, Blessed be He, because he fears the punishment of that world and the punishment of Gehenna. These two are not the essence of Fear and its root.

191 → The Fear (Yir'ah) that is essential is for man to fear his Master because He is great and ruler, the essence and root of all worlds, and everything before Him is considered as nothing. As it was said: "and all the inhabitants of the earth are considered as nothing (ve-khol da'arei ar'a kelah ḥashivin)". And to place his will in that place which is called Fear.

192 → Rabbi Shimon wept and said: "Woe if I say so, woe if I do not say so! If I say so, the wicked will know how to serve their Master; if I do not say so, my companions will lose this word. In the place where Holy Fear resides, below there is an 'evil fear' that lashes and wounds and accuses, and is a belt to lash the wicked."

193 → "And he who fears because of the punishment of scourging and accusation, as has been said, does not have that Fear of the Lord which is called 'Fear of the Lord for life' (Yir'at H' le-ḥayim) resting upon him. But what does it have upon him? That 'evil fear'; and it is found that that belt, the evil fear, rests upon him, and not the Fear of the Lord."

194 → "Therefore, the place that is called 'Fear of the Lord' is called 'Beginning of Knowledge.' And therefore this commandment is included here; and this is the beginning and foundation for all the other commandments of the Torah. Whoever keeps the Fear, keeps everything. Whoever does not keep the Fear, does not keep the commandments of the Torah, for this is the gateway to everything."

195 → "And therefore it is written: Bereshit — which is Fear — bara Elohim et hashamayim ve'et ha'aretz. For whoever transgresses this, transgresses the commandments of the Torah. And the punishment of whoever transgresses this is that this 'evil belt' lashes him. And this is: 'And the earth was chaos and emptiness, and darkness upon the face of the deep, and the spirit of God (Veha'aretz haytah tohu vavohu veḥoshekh 'al pnei tehom veruaḥ Elohim)'."

196 → "Tohu (Chaos): this is the strangulation (ḥeneq), as it is written: 'the line of chaos (qav tohu)' — measuring rope. Bohu (Void): this is the stoning (seqilah) — stones that are sunk into the great abyss for the punishment of the wicked. And Ḥoshekh (Darkness): this is the burning (sreifah), as it is written: 'and it came to pass, when ye heard the voice out of the midst of darkness, and the mountain burning with fire unto the heart of the heavens: darkness, etc.' And this is the strong fire that rests upon the head of the wicked to burn them."

197 → "And Ruaḥ (Spirit/Wind): this is death by the sword (hereg be-sayif); storm wind, sharp sword that blazes within it. As it is said: 'and the flame of the sword that revolved', and it is called Ruaḥ. This is the punishment for one who transgresses the commandments of the Torah; and it is written after Fear, Reshit, which is the generality of everything. From here on, the other commandments of the Torah."

Chapter 22: The Second Commandment: Perfect Love on Both Sides (Verses 198-203)

198 → Second Commandment (Pikuda Tinyana): This is the commandment to which the commandment of Fear clings and never departs; and it is Love (Ahavah). Let man love his Master with a perfect love (reḥimu shlim). And what is perfect love? It is the "Great Love" (Ahavah Rabbah), as it is written: "Walk before me and be blameless (tamim)"—perfect in love. And this is what is written: "And God said: Let there be Light (Yehi Or)"—this is the love of perfection, which is called Great Love. And here is the commandment: that man love his Master as is fitting.

199 → Rabbi Elazar said: "Father, I have heard [explained] love in its perfection. I said to him: Tell him, my son, before Rabbi Pinhas, for he is on that level." Rabbi Elazar said: "'Great Love' is love complete in the perfection of both sides; and if it does not include both sides, it is not love as it should be in perfection."

200 → "And so we learn: the love of the Holy One, Blessed be He, is explained in two ways. There are those who love Him because they have wealth, longevity, children around them, they dominate their enemies, their paths are prosperous; and for this reason they love Him. And if for this person the opposite is true, and the Holy One, Blessed be He, turns the wheel of harsh judgment upon them, they will hate Him and will not love Him completely. And therefore this love is not a love that has roots."

201 → "The love that is called perfect is that which is on both sides: both in judgment (dina), and in the goodness and prosperity of its ways. Let it love its Master as we have learned: 'even if He takes your soul from you'. This is perfect love, which is on both sides. And for this reason the Light of the Work of Creation went forth and was then hidden; when it was hidden, harsh judgment went forth, and the two sides were united as one, to be perfection—this is love as it should be."

202 → Rabbi Shimon took it and kissed it. Rabbi Pinhas came and kissed it and blessed it, and said: "Surely the Holy One, Blessed be He, sent me here; this is the fine light that I was told was contained in my house and would later illuminate the whole world." Rabbi Elazar said: "Surely one should not forget Fear in any commandment, much less in this commandment; it is necessary to link Fear to this. How is Love linked? It is on a good side, as has been said, which gives wealth and good, longevity, children, sustenance; therefore, it is necessary to awaken Fear, and to fear so as not to cause sin. And about this it is written: 'Blessed is the man who always fears (Ashrei adam mefaḥed tamid)', because Fear is included in Love."

203 → "And so it is necessary on the other side, of the harsh judgment: to awaken Fear in him. When he sees that the harsh judgment rests upon him, then he will awaken Fear, and he will fear his Master as is fitting and will not harden his heart. And therefore it is written: 'and he who hardens his heart will fall into evil (u-maqsheh libo yipol be-ra'ah)', on that Other Side which is called Evil. Fear is found united to both sides and included in them; and this is perfect love as is fitting."

Chapter 23: The Third Commandment: Unification in the Upper and Lower Worlds (Verses 204-207)

204 → Third Commandment (Pikuda Telita'ah): To know that there is one great and ruling God in the world, and to unite Him each day with a unification (yiḥuda) as is fitting, in the six upper sides, and to make them a single unification in the six words of the Shema Yisra'el; and to direct the will upward with them. And therefore Eḥad (One) needs to be prolonged in these six words.

205 → And this is what is written: "Let the waters under the heavens be gathered together into one place (Yiqavu hamayim mitaḥat hashamayim el maqom eḥad)." Let the steps under the heavens be gathered together, to unite in it, to be in perfection on the six sides as is fitting. And with all this, in that unification, it is necessary to bind the Fear to it; for it is necessary to extend it into the Dalet (D) of Eḥad, for the Dalet of Eḥad is great. And this is what is written: "and let the dry land appear (vetera'eh hayabashah)." Let it be seen and connected to Dalet, which is the dry land, in that unification.

206 → And after it is connected up there, it is necessary to connect it down below in its multitudes, in the other six sides below, in Barukh Shem Kevod Malkhuto Le'olam Va'ed (Blessed be the Name of the Glory of His Kingdom forever), where there are six other words of unification. Then, what was "dry land" (yabashah) becomes "land" (eretz) to produce fruits and shoots and to plant trees.

207 → And this is what is written: "And God called the dry land Earth (Vayiqra Elohim layabashah Eretz)." In that unification below, the Earth is perfect will (re'uta shlim) as it should be. And therefore "that it was good" (ki ṭov) twice: a superior unification and an inferior unification. Once it united on both sides, from now on: "Let the earth bring forth grass (Tadshe ha'aretz deshe)." It prepared itself to produce fruits and shoots as it should be.

Chapter 24: The Fourth Commandment: The Unity of YHWH and Elohim and the Fall of Eve (Verses 208-214)

208 → Fourth Commandment (Pikuda Revi'a'ah): To know that YHVH is Elohim (H' hu HaElohim), as it is said: "And you shall know this day, and cause it to return to your heart, that the Lord is God (Veyada'ta hayom vahshevota el levavkha ki H' hu HaElohim)." And to include the name Elohim in the name YHVH, to know that they are one and there is no separation between them.

209 → And this is the mystery of what is written: "Let there be lights in the firmament of the heavens to give light upon the earth (Yehi me'orot birqi'a hashamayim leha'ir 'al ha'aretz)" — to be two names one, without any separation; to include Me'orot (written defectively, without Vav) in the name Shamayim (Heavens), for they are one and there is no separation in them. Black light in white light, there is no separation in them and all is one; and this is the white cloud by day and the cloud of fire by night — attribute of day and attribute of night — and to arrange one in the other to give light, as it was said: "to give light upon the earth".

210 → And this was the sin of that primordial serpent: it united below and separated above; and therefore it caused what it caused to the world. Because it is necessary to separate below and unite above; and the black light needs to unite above in a single union, and then unite in its multitudes in its union, and separate it from the Evil Side.

211 → And with all this, it is necessary to know that Elohim and YHVH are all one without separation: "YHVH is Elohim". And when man knows that all is one, and does not place separation, even that Other Side will withdraw from the world and will not be drawn down.

212 → And this is the mystery of what is written: "And let them be for luminaries (Ve-hayu li-me'orot)." Here is the shell (qelipah) rising behind the brain (moḥa); the brain is Or (Light), the Other Side is Mavet (Death). Or (Light) in the union of the letters; Mavet (Death) in the separation. And when this Light withdraws from there, the letters of separation unite: Mavet (Death).

213 → From these letters Eve began, and brought evil upon the world. As it is written: "And the woman saw that it was good (Vatere ha'ishah ki ṭov)." She reversed the letters, leaving Mem (M) and Vav (V); and they went and took the letter Tav (T) with them, and she brought death upon the world, as it is written VaTere (And she saw [but with the letters of Mavet and Resh]).

214 → Rabbi Elazar said: "Father, behold, we have learned that the Mem remained alone, and the Vav, which is life forever, reversed itself and went and took the Tav, as it is written 'And he took and gave (VaTiqaḥ VaTiten)', and this word was completed and the letters were joined." I said to him: "Blessed are you, my son, for we have already established this word."

Chapter 25: The Fifth Commandment: The Holy Soul Through Torah Study (Verses 215-218)

215 → Fifth Commandment (Pikuda Ḥamishah): It is written: "Let the waters swarm with swarms of living soul (Yishretzu hamayim sheretz nefesh ḥayah)." [Here are three commandments: one to occupy oneself with Torah, one to occupy oneself with procreation, and one to circumcise on the eighth day and remove the foreskin.] To occupy oneself with Torah and strive in it, and increase it each day, to repair one's soul (nefesh) and spirit (ruaḥ).

216 → For once a man engages in Torah study, he is provided with an additional holy soul, as it is written: "swarm of living soul (sheretz nefesh ḥayah)" — the soul of that holy Ḥayah (Living Being); for when a man does not engage in Torah study, he does not have a holy soul, the holiness from above does not rest upon him. And when he strives in Torah study, in that "swarm" (reḥishu) that swarms within it, he merits that "living soul," and becomes like the holy angels.

217 → As it is written: "Bless the Lord, you His angels (Barkhu H' mal'akhav)" — these are those who are occupied with the Torah, who are called "His angels" on earth. And this is what is written: "and birds that fly above the earth (ve-'of ye'ofef 'al ha'aretz)" — this in this world; in that world, we learn that the Holy One, Blessed be He, is destined to make them wings like eagles, to fly throughout the world, as it is written: "but those who hope in the Lord will renew their strength; they will soar on wings like eagles (ve-qovei H' yaḥalifu kho'aḥ ya'alu ever ka-nesharim)."

218 → And this is what is written: "and birds that fly above the earth." This is the Torah which is called Waters (Mayim): they will swarm and bring forth the swarm of living soul (nefesh ḥayah); from the place of that Ḥayah they will draw it down. As it was said; and therefore David said: "Create in me a pure heart, O God (Lev ṭahor bra li Elohim)" — to occupy myself with the Torah; and then: "and renew within me a right spirit (ve-ruaḥ nakhon ḥadesh be-qirbi)."

Chapter 26: The Sixth Commandment: The Duty of Procreation (Verses 219-222)

219 → Sixth Commandment (Pikuda Shtita'ah): To be occupied with fruitfulness and multiplication (Piryah ve-Rivyah). For whoever is occupied with procreation causes that River to be a constant source, and its waters do not cease; and the Sea is filled on all sides, and new souls are renewed and come forth from that Tree, and many armies grow on high along with those souls. It is written: "Let the waters swarm with swarms of living souls (Yishretzu hamayim sheretz nefesh ḥayah)" — this is the sign of the Holy Covenant, a river that flows and comes forth, and its waters increase, and swarm with swarms and a multitude of souls to that Ḥayah.

220 → And with those souls that enter that Ḥayah, many birds come forth that fly and travel throughout the world; and when the soul departs for this world, that bird, which flies and comes forth with that soul from that Tree, goes forth with it. How many come forth with each soul? Two: one to the right and one to the left. If it is worthy, they guard it, as it is written: "For He will command His angels concerning you (Ki mal'akhav yetzaveh lakh)." And if not, they accuse you. Rabbi Pinḥas said: "Three are those who stand as guardians (apoṭropsin) over a man when he deserves it. As it is written: 'If there is an angel over him, an interpreter, one among a thousand, to declare to man his righteousness (Im yesh 'alav mal'akh melitz eḥad mini elef lehagid la'adam yoshro)' [Job 33:23]: 'If there is an angel over him' — here is one. 'Interpreter' (Melitz) — two."

221 → Rabbi Shimon said: "Five, as it is written further on: 'And have mercy on him and say (Vayḥunenu Vayomer)' — 'And have mercy' is one, 'and say' are two [totaling five]." He said to him: "It is not so; but 'And have mercy on him' — this is the Holy One, Blessed be He, alone, for there is no permission for another but Him." He said to him: "Well said."

222 → "And he who abstains from procreation, so to speak, diminishes the Image (Dyoqna) that contains all images, and causes that River not to flow its waters, and damages the Holy Covenant on all sides. And concerning him it is written: 'And they shall go forth, and look upon the carcasses of the men that have transgressed against me (bifgrei ha'anashim haposh'im bi)' [Isaiah 66:24]. 'Against me' (Bi) certainly—that is in the body. And his soul does not enter beyond the veil (Pargod) in any way, and is expelled from that world."

Chapter 27: The Seventh Commandment: Circumcision and the Sign of the Living Soul (Verses 223-227)

223 → Seventh Commandment (Pikuda Shevi'a'ah): Circumcise on the eighth day and remove the impurity of the foreskin (zohama de-'orlah); because that Ḥayah is the eighth step for all steps, and that soul that flies from her needs to present itself before her on the eighth day, as she is the eighth step.

224 → And then, it is certainly seen that she is a "living soul" (nefesh ḥayah), the soul of that sacred Ḥayah, and not of the Other Side. And this is "Let the waters swarm (Yishretzu hamayim)". In the Book of Enoch: the waters of the holy seed will be marked with the mark of "living soul". And this is the mark of the letter Yod (Y), which was marked on the sacred flesh, more than all the other marks in the world.

225 → "And birds that fly above the earth." This is Elijah (Eliyahu), who flies all over the world in four flights, to be there in that court of the Holy Covenant. And you need to prepare a chair (kursaya) for him, and say with your mouth: "This is Elijah's chair (Da karsaya de-Eliyahu)." And if not, you do not reside there.

226 → "And God created the great sea monsters (Vayivra Elohim et hataninim hagedolim)." Two: these are the foreskin ('orlah) and the exposure of the glans (peri'ah); the cutting of the foreskin and the exposure afterward. And they are male and female. "And every living soul that crawls (Ve'et kol nefesh haḥayah haromeset)" — this is the mark of the holy letter sign (ot qayama qadisha), which is living and holy soul, as we said. "That the waters swarmed (Asher shartzu hamayim)" — upper waters, which were drawn to it, which is the letter marked here.

227 → And therefore Israel was marked with a holy and pure mark underneath, like the holy ones [angels], to be distinguished between the holy side and the impure side (sitra aḥra). Israel is also marked to be distinguished: between holiness and the idolatrous peoples ('amim 'akum) who come from the Other Side, as has been said. And just as He marked them, so He marked their animals and birds, [different] from the animals and birds of the idolatrous peoples. Blessed is the portion of Israel.

Chapter 28: The Eighth Commandment: Love for the Proselyte and the Wings of the Shekhinah (Verses 228-232)

228 → Eighth Commandment (Pikuda Temina'ah): Love the proselyte (giyora) who comes to be circumcised and enter under the wings of the Shekhinah. And she will bring them under her wings—those who separate themselves from the impure Other Side and draw near to her. As it is written: "Let the earth bring forth living creatures according to their kinds (Totze ha'aretz nefesh ḥayah leminah)".

229 → And what if you say that this "living soul" contained in Israel is destined for everyone? He returns and says: "according to its kind" (leminah). How many exedras and chambers, this one within that one, does this Earth, which is the Ḥayah, have under its wings!

230 → The right wing has two exedras, and from this wing two other nations separate, which are close in unity to Israel, to bring them within these exedras. And under the left wing there are two other exedras, and they separate for two other nations, which are Ammon and Moab; and all are called "living soul" (nefesh ḥayah).

231 → And how many other hidden chambers and other palaces in each wing. And from them spirits go forth to distribute to all those proselytes who convert. And they are called "living soul," but "according to their kind" (leminah). And all enter under the wings of the Shekhinah, and no more.

232 → But the soul of Israel comes forth from within the body of that Tree, and from there the souls fly into this Earth, into its bowels, into, into. And the mystery: "For you shall be a land of delight (Ki tihyu atem eretz ḥefetz)." And therefore, Israel is a "beloved son" whose bowels are moved for him, and they are called "those carried from the womb (ha'amusim mini beṭen)." And not those who fly from the outside. And further: the proselytes have no part in the Upper Tree, much less in its body. But their part is in the wings, and no more; and the proselyte is under the wings of the Shekhinah, and no more. The "proselytes of righteousness" (gerei ha-tzedeq) are those who reside there and unite, but not within, as has been said. And therefore: "Let the earth bring forth living creatures according to their kinds." And for whom? "Livestock and reptiles and beasts of the earth according to their kinds (Behemah varemes veḥaito eretz leminah)": all draw life from that Ḥayah, but each according to its kind, as it pleases.

Chapter 29: The Ninth Commandment: Compassion for the Poor and the Image of Man (Verses 233-236)

233 → Ninth Commandment (Pikuda Teshi'a'ah): Have mercy on the poor and give them sustenance (ṭarpa). As it is written: "Let us make man in our image, after our likeness (Na'aseh adam betzalmenu kidmutenu)." "Let us make man" (Na'aseh Adam) in partnership, a totality of male and female. "In our image" (Betzalmenu): the rich. "After our likeness" (Kidmutenu): the poor.

234 → For on the male side are the rich, and on the female side the poor; just as they are in a single partnership, and this one pities that one, and this one gives to that one, and this one returns kindness to that one, so must the man below be rich and poor in a single union, and this one gives to that one, and this one returns kindness to that one.

235 → "And have dominion over the fish of the sea (Veyirdu bidgat hayam), etc." — this mystery we saw in the book of King Solomon: that whoever pities the poor with the will of his heart, his image never changes from the image of the First Man; and once the image of Man is engraved in him, he rules over all creatures of the world with that image. It is written: "And the fear of you and the dread of you shall be upon every beast of the earth (U-mora'akhem veḥitkhem yihyeh 'al kol ḥayat ha'aretz), etc." — all tremble and fear at that image which is engraved in him, because this is a high commandment: that man should rise in his image of Adam above all other commandments.

236 → Where do we know this from? From Nebuchadnezzar. Although he dreamed that dream, all the while he had pity on the poor, his dream did not come true for him; as soon as he cast an evil eye so as not to have pity on the poor, what is written? "While the word was still in the king's mouth ('Od milta befum malka), etc." — immediately his image changed and he was cast out from among men. And therefore: "Let us make the man (Na'aseh Adam)". It is written here "make" ('asiyah), and it is written there "the name of the man with whom I did today (shem ha'ish asher 'asiti 'imo hayom), Boaz" [Ruth 2:19] [Boaz, who did charity with Ruth].

Chapter 30: The Tenth Commandment: The Tefillin and the Supreme Image (Verses 237-243)

237 → Tenth Commandment (Pikuda 'Asira'ah): Put on Tefillin and complete yourself in the Supreme Image (Dyoqna 'ila'ah). As it is written: "And God created man in His own image (Vayivra Elohim et ha'adam betzalmo)." He opened and said: "Your head upon you is like Carmel (Roshekh 'alayikh kaKarmel)." This verse we have already established. And it was said: "But your head upon you is like Carmel"—this is the upper head, the Tefillin of the head, the Name of the Holy Supreme King YHVH, with engraved letters; each letter and letter is a unique portion (parasha), the Holy Name engraved in the order of the letters as is fitting. And we learned: "And they will see that the name of the Lord is invoked upon you and they will fear you (Ve-ra'u ki shem H' niqra 'alekha ve-yar'u mimeka)" — these are the Tefillin of the head, which are the Holy Name in the order of the letters.

238 → First Portion (Parasha Qadma'ah): "Sanctify to Me every firstborn (Qadesh li khol bekhor)." This is the Yod (Y), which is Qodesh (Holiness), the firstborn of all superior holinesses. "He who opens every womb (Peṭer kol reḥem)"—in that narrow path that descends from the Yod. He who opened the womb to produce fruits and shoots as it should; and He is the Supreme Holiness.

239 → Second Portion (Parasha Tinyana): "And it shall be when I present unto thee (Vehayah ki yevi'akha)." This is the He (H), the Palace whose womb was opened from within the Yod, with fifty openings, exedras, and hidden chambers within it. He who opens (peṭer) whom the Yod made in this Palace, to make heard within it the voice that comes forth from within the Shofar; for this Shofar is closed on all sides, and the Yod came and opened it to make the voice come forth from it. And once he opened it, he touched it and made the voice come forth from it, to bring the slaves to freedom.

240 → And at the sound of this Shofar, Israel went out of Egypt. And so it is destined again for the end of days. And all redemption comes from this Shofar. And that is why there is the Exodus from Egypt in this portion, for it comes from this Shofar, by the power of the Yod that opened its womb and made its voice come forth for the redemption of the slaves; and this is the He, the second letter of the Holy Name.

241 → Third Portion (Parasha Telita'ah): The mystery of the unification of "Hear, O Israel" (Shema Yisra'el). This is the Vav (V) that contains everything, and in it is the unification of everything, and in it they are unified, and it takes everything. Fourth Portion (Parasha Revi'a'ah): "And it shall be if you hear (Vehayah im shamo'a)" — the inclusion of the two sides in which the Assembly of Israel unites, the Gevurah from below (Gevurah deletata). And this is the final He that takes them and includes itself in them.

242 → And the Tefillin are letters of the Holy Name itself; and concerning this: "Your head upon you is like Carmel"—these are the Tefillin of the head. "And the braid of your head (Ve-dalat roshekh)"—that Tefillin of the hand, which is poor (miskena/dalah) in relation to the high; but also has perfection in the likeness of the high.

243 → "The king is bound in the braids (Melekh asur barehaṭim)." He is bound and clinging to those houses (batim), to unite himself in that Holy Name as is fitting. And therefore, whoever prepares himself with them is "in the image of God" (be-tzelem Elohim). Just as Elohim united himself to the Holy Name, so too he united himself to the Holy Name as is fitting. "Male and female he created them (Zakhar unqevah bara otam)" — Tefillin of the head and Tefillin of the hand, and all is one.

Chapter 31: The Eleventh Commandment: The Tithe of the Land (Verse 244)

244 → Eleventh Commandment (Pikuda Ḥadsar): Tithe the tithe of the land (Le'aser ma'asra de-ar'a). Here are two commandments: one, to tithe the tithe of the land; and one, the firstfruits of the tree. As it is written: "Behold, I have given you every herb bearing seed, which is upon the face of all the earth (Hineh natati lakhem et kol 'esev zore'a zera' asher 'al pnei kol ha'aretz)..." [Genesis 1:29]. It is written here: "Behold, I have given you." And it is written there: "And to the sons of Levi, behold, I have given all the tithe in Israel (Velivnei Levi hineh natati et kol ma'aser beYisra'el)." And it is written: "And every tithe of the land, of the seed of the land, of the fruit of the tree, is the Lord's (Ve-khol ma'sar ha'aretz misera' ha'aretz mipri ha'etz laH' hu)."

Chapter 32: The Twelfth Commandment: The Firstfruits of the Tree (Verse 245)

245 → Twelfth Commandment (Pikuda Terisar): Bring the firstfruits of the tree (Bikurei de-ilana), as it is written: "and every tree in which there is fruit of a tree that yields seed (ve'et kol ha'etz asher bo pri 'etz zore'a zara')." "Everything that is proper for Me, is forbidden for you to eat." He permitted them, and gave them [the Levites/Priests] all the tithe of Himself and the firstfruits of the trees. "I gave to you (Natati lakhem)"—to you and not to the generations after you [in Paradise].

Chapter 33: The Thirteenth Commandment: The Redemption of the Firstborn (Verse 246)

246 → Thirteenth Commandment (Pikuda Telisar): To redeem your son (Lem'eved purqana livreih), to bind him to Life. For there are two guardians (memunan): one of Life and one of Death, and they are over man. And when man redeems his son, he redeems him from the hand of that Death, and it cannot dominate over him. And this is the mystery: "And God saw everything that he had made (Vayar Elohim et kol asher 'asah)" — in general. "And behold, it was very good (Vehineh ṭov me'od)." "And behold, it was good" (Vehineh ṭov) — this is the Angel of Life (Mal'akh Ḥayim). "Me'od" (Very) — this is the Angel of Death (Mal'akh HaMavet). And so, with that redemption, this one is sustained by Life, and that one is weakened by Death. With that redemption, he acquires Life for himself, as has been said, and that Evil Side leaves him and does not cling to him.

Chapter 34: The Fourteenth Commandment: The Holiness of the Sabbath (Verses 247-260)

247 → Fourteenth Commandment (Pikuda Arbisar): Keep the Sabbath day holy, which is the day of rest from all the works of creation. Here are included two commandments: one, the keeping of the Sabbath day; and one, to hold that day holy. "Keep the Sabbath day holy," as we have mentioned and emphasized, for it is the day of rest for the worlds, and all works on it were completed and done, until the day was sanctified.

248 → Once the day was sanctified, there remained the creation of the spirits (ruḥin) for whom no bodies had been created. And did the Holy One, Blessed be He, not know how to delay the sanctification of the day until bodies were created for these spirits? But the Tree of Knowledge of Good and Evil awakened that Other Side which is Evil; and it wished to strengthen itself in the world, and many spirits separated themselves with various weapons, to strengthen themselves in the world with bodies.

249 → As soon as the Holy One, Blessed be He, saw this, a breath of spirit awoke from within the Tree of Life, and struck the other tree, and awakened the Other Side which is Good, and the day was sanctified. For the creation of bodies and the awakening of spirits is on the side of Good this night, and not on the Other Side.

250 → And if the Other Side had not advanced tonight, before the side of Good advanced, the world could not have subsisted before them even for a moment. But the Holy One, Blessed be He, advanced the cure: the holiness of the day leaped before Him and advanced before the Other Side, and the world sustained itself. And that which the Other Side thought—to build itself in the world to strengthen itself—was built tonight by the side of Good and strengthened, and holy bodies and spirits were built tonight by the side of Good. And therefore, the conjugal time of the wise ('onatan de-ḥakimin) who know this is from Shabbat to Shabbat.

251 → For then see this Other Side which, just as it thought to do the works of the side of Holiness, goes and travels with many armies and sides of its own, and sees all those who make use of their beds by candlelight (be-giluya de-gufihon), and all those children who come out of there are epileptic (nikhpin), for spirits from that Other Side rest upon them. And these are naked spirits of the wicked who are called "damagers" (maziqin), and Lilith resides in them and kills them.

252 → As soon as Shabbat arrived and holiness reigned over the world, that Other Side diminished and hid itself all night and day of Shabbat. Except Asimon and all his faction, who secretly go over the candles to see the nakedness of conjugal use, and then hide in the cleft of the Great Abyss. Once Shabbat departs, how many armies and camps fly and travel throughout the world; and therefore the "Song of Plagues" (Shir shel pega'im) [Psalm 91] was instituted, so that they may not dominate the Holy People.

253 → To what place do they go that night, when they go out in haste and think to dominate the world over the Holy People? And they see them in prayer, and saying this song, and in the Havdalah in prayer, and in the Havdalah over the cup; they fly from there, and go and travel and arrive at the desert. May the Merciful save us from them and from the evil side.

254 → There are three who harm themselves: One, he who curses himself. Second, he who throws bread or crumbs the size of an olive (kazayit). Third, he who lights the candle at the end of Shabbat before Israel reaches the "Holiness of Order" (Qedusha de-Sidra), for he causes the fire of Gehenna to be kindled with that fire before its time comes.

255 → For there is a place in Gehenna for those who profane the Sabbaths; and those who are punished in Gehenna curse the one who lit the candle before his time came, and say to him: "Behold, the Lord will violently throw you (Hineh H' meṭaltelkha ṭaltelah gaver), etc. He will surely roll you up like a ball to a wide land (tzanof yitznofkha tzenefah kadur el eretz raḥavat yadayim)" [Isaiah 22:17-18].

256 → For it is not fitting to light a fire when the Sabbath ends, until Israel performs the separation (Havdalah) in prayer and makes the separation over the cup; for until that time it is Sabbath, and the holiness of the Sabbath reigns over us. And at the time when they make the separation over the cup, all those armies and all those camps that are charged with the weekdays (yemei de-ḥol), each one returns to its place and to the service over which it was appointed.

257 → For when the Sabbath enters and the day is sanctified, the Holiness (Qodesh) awakens and reigns in the world, and the profane (ḥol) withdraws from its dominion, until the time when the Sabbath departs they do not return to their places. And although the Sabbath departs, they do not return to their places until the time when Israel says: "Blessed are You, O Lord, who separates the holy from the profane (Barukh atah H' hamavdil bein qodesh leḥol)." Then the Holiness withdraws, and the encampments that were appointed over the profane days awaken and return to their places, each under the guard of which it was charged.

258 → And with all this, they do not dominate until there are lights of the mystery of the candle; and all are called "Luminarians of Fire" (Me'orei ha-Esh), because from the mystery of the Pillar of Fire and the foundation of Fire all come and dominate over the underworld. And all this if man lights the candle before Israel completes the Qedusha de-Sidra.

259 → But if he waits until they complete the Qedusha de-Sidra, those wicked men of Gehenna justify upon themselves the judgment of the Holy One, Blessed be He, and confirm upon that man all the blessings which the congregation says: "And may God give you of the dew of heaven (Veyiten lekha HaElohim miṭal hashamayim)... Blessed shall you be in the city and blessed shall you be in the field (Barukh atah ba'ir uvarukh atah basadeh), etc."

260 → "Blessed is he who considers the poor; in the day of evil the Lord will deliver him (Ashrei maskil el dal beyom ra'ah yemalṭehu H')". It should be "in the evil day" (beyom ra'); what is "in the day of evil" (beyom ra'ah)? The day when that Evil (Ra'ah) dominates to take his soul. "Blessed is he who considers the poor (maskil el dal)" — this is the sick person in bed (shekhiv mera'); to heal him of his sins before the Holy One, Blessed be He. Another interpretation: this is the day when Judgment (Dina) resides over the world; he is saved from it, as it was said: "in the day of evil the Lord will deliver him" — on the day when judgment is given to that Evil to dominate over the world.