‫ספר הזהר‬

 
 
 
 
 
The translation and publication of the Zohar is
made possible through the thoughtful and
generous support of the Pritzker Family
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Stanford University Press
Stanford, California
© 2009 by Zohar Education Project, Inc.
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text of the Zohar, please visit www.sup.org/zohar
Library of Congress Cataloging-in-Publication
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Zohar. English.
The Zohar/translation and commentary by
Daniel C. Matt.–
Pritzker ed.
v. cm.
Text includes some words in Hebrew and
Aramaic.
Includes bibliographical references.
ISBN 978-0-8047-6219-9 (cloth)—
ISBN 978-0-8047-8216-6 (electronic) (vol. 5)
1. Bible. O.T. Pentateuch–Commentaries–Early
works to 1800.
2. Cabala–Early works to 1800. 3. Zohar. I. Matt,
Daniel Chanan. II. Title.
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2003014884
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 Academic Committee

for the Translation of the Zohar

Daniel Abrams
Bar-Ilan University
Joseph Dan
Hebrew University
Rachel Elior
Hebrew University
Asi Farber-Ginat
University of Haifa
Michael Fishbane
University of Chicago
Pinchas Giller
American Jewish University
Amos Goldreich
Tel Aviv University
Moshe Hallamish
Bar-Ilan University
Melila Hellner-Eshed
Hebrew University
Boaz Huss
Ben-Gurion University
Moshe Idel
Hebrew University
Esther Liebes
Gershom Scholem Collection,
Jewish National and University Library
Yehuda Liebes
Hebrew University
Bernard McGinn
University of Chicago
Ronit Meroz
Tel Aviv University
Charles Mopsik, ‫ז״ל‬
Centre National de la
Recherche Scientifique
Michal Oron
Tel Aviv University
Haviva Pedaya
Ben-Gurion University
Bracha Sack
Ben-Gurion University
Elliot R. Wolfson
New York University
 
 
Arthur Green
Co-Chair
Brandeis University
Rabbi Yehiel Poupko
Co-Chair
Jewish Federation of Chicago
Margot Pritzker
Chair, Zohar Education
Project, Inc.
Daniel C. Matt
Translator, Zohar Education
Project, Inc.
 Contents

Copyright

Diagram of the Ten Sefirot

Preface

DANIEL C. MATT

‫ פרשת משפטים‬Parashat Mishpatim

(Exodus 21:1–24:18)

‫ סבא דמשפטים‬Sava de-Mishpatim

Commentary on Mishpatim
 
‫ פרשת תרומה‬Parashat Terumah
(Exodus 25:1–27:19)
Commentary on Terumah

‫דצניעותא‬
Sifra di-Tsni’uta
‫ספרא‬

Abbreviations

Transliteration of Hebrew and

Aramaic

Glossary

Bibliography

Index of Sources
 Preface

This volume opens in the middle of Exodus

immediately following the revelation at Mount
Sinai. The first chapter features a famous
narrative about Rabbi Ḥiyya and Rabbi Yose, and
an old donkey-driver they encounter while
journeying on the road. This old man seems like
a complete ignoramus, who pesters those around
him with nonsensical riddles, but he turns out to
be a sage in disguise, conveying mysteries about
the journey of the soul, especially reincarnation.
The wise donkey-driver discovers these
secrets by decoding the biblical laws of slavery in
the Torah portion Mishpatim. As he probes and
penetrates the verses of Mishpatim, the old man
plunges into profound depths of meaning and
finds himself struggling to comprehend and
expound: “Oh, old man, old man! What have you
gotten yourself into! You have entered the great
sea—you must row and escape from there!”
Later, he expresses ambivalence about revealing
the precious secrets he has retrieved. “Now what
should I do? If I speak—this hidden mystery must
not be revealed. If I do not speak, these worthy
ones will be left orphaned of this mystery.”1
In the midst of their adventure, the old man
enthralls the rabbis with a lyrical, troubadour-
like parable about Torah, which he depicts as a
beautiful maiden hidden in her palace. A devotee
lovingly circles the palace and catches a glimpse
of Torah as she peeks from her window.
Gradually she reveals more of herself, and their
intimacy grows.2
The entire splendid narrative became known
as Sava de-Mishpatim—Old Man of (Torah
portion) Mishpatim—and it forms an independent
composition, distinct in both style and content
from the bulk of the Zohar. Its account of the
theory of gilgul (reincarnation or transmigration
of the soul) represents the first extensive
treatment of the subject in Jewish literature.
Here, based on earlier kabbalistic tradition, the
old man links gilgul with the biblical law of
levirate marriage (yibbum). At times, his
interpretive acrobatics become so complex that
they seem to parody the notoriously difficult
Talmudic tractate Yevamot, which is devoted to
yibbum.3
The rest of this volume focuses mostly on the
Dwelling (or mishkan), the portable sanctuary
built by Moses and the Israelites in the Sinai
Desert. For the authors of the Zohar, the
mishkan symbolizes Shekhinah, the feminine
presence of God who “dwells” on earth. The
construction of the mishkan is intended to
ensure Her intimacy with the people, and
especially with Moses; thus She becomes known
as Kallat Moshe, Bride of Moses.4
The authors are inspired by the colorful,
sensuous array of raw materials listed for the
Dwelling: gold, silver, and bronze; blue, purple,
and crimson, linen and goat hair; reddened ram
skins, tanned-leather skins, and acacia wood; oil
for lighting, spices for the anointing oil and for
the aromatic incense; carnelian stones and
stones for setting (Exodus 25:3–7). Each of these
elements symbolizes an aspect of divine being,
all reflected in Shekhinah. Since Her Dwelling
was the center of worship, the Zohar explores
the theme of prayer and expounds not only
biblical verses but also the text of various
prayers, especially from the Sabbath liturgy. The
individual words and even letters of such prayers
correspond to spiritual potencies, which are
stimulated and activated only by heartfelt human
utterance. (One of these Zoharic passages would
eventually be introduced into the Sephardic
liturgy for Sabbath eve, where it became known
by its opening word, Ke-Gavna.5)
The volume concludes with Sifra di-Tsni’uta
(the Book of Concealment), a brief, enigmatic,
and poetic composition that includes a veiled
description of God’s body. Its six Aramaic pages
convey the basic principles of Kabbalah in a
highly condensed form, focusing on emanation,
the delicate balance between male and female,
and the process by which divine breath animates
all.
Readers are advised to venture slowly into
the Book of Concealment, which is both dense
and cryptic. As the author concludes, “Until here,
sealed and crowned is concealment of the King.
Happy is one who has emerged, knowing its
paths and ways!”6 The rich language requires
such extensive interpretation that any
commentary threatens to overwhelm the text. To
enable readers to encounter the Book of
Concealment on its own, unencumbered by
numerous notes, I have first presented the
translation alone, followed by the same text with
commentary.7
The unique styles of both Sava de-Mishpatim
and Sifra di-Tsni’uta remind us that the Zohar is
not really a book, but rather a compilation of
books—a body of literature comprising over
twenty discrete sections written in a circle (or
circles) of authors over many years, then
gradually revised, edited, and compiled into what
became known as the Zohar. In a genuine sense,
the Zohar only became a book when it was
printed in Italy in the sixteenth century.8
Professor Ronit Meroz of Tel Aviv University,
whose work has dramatically advanced the study
of the manuscripts of the Zohar, has generously
shared with me the data that she has collected
relating to hundreds of these manuscripts, along
with her analysis. Her research has provided me
with a panoramic perspective of the manuscripts,
helping me to determine their reliability. She has
also provided me with her list of manuscripts for
each parashah. For all this, I thank her deeply.
The critical Aramaic text of the Zohar that
underlies this translation can be found on the
website of Stanford University Press.9
D.C.M.
 
 
_____________
1. See below, pp. 29, 46.
2. See below, pp. 33–36.
3. On levirate marriage and reincarnation,
see below, p. 38 and n. 108.
4. See below, pp. 291–92.
5. See below, pp. 251–52. Ke-gavna means
“Just as [they unite].”
6. See below, p. 586.
7. The plain text of the Book of Concealment
begins on p. 535. The text with commentary
begins on p. 545.
8. See Liebes, Studies in the Zohar, 85–138;
Meroz’s studies listed in the Bibliography; Huss,
Ke-Zohar ha-Raqi’a, 43–139; Abrams, “The
Invention of the Zohar as a Book”; Wolfson, “The
Anonymous Chapters of the Elderly Master of
Secrets.”
9. The site is www.sup.org/zohar. For my
methodology in constructing this text, see the
website and Volume 1, Translator’s Introduction,
xv–xviii.
T H E     Z O H A R
 ‫פרשת משפטים‬
Parashat Mishpatim
“LAWS” (EXODUS 21:1—24:18)

SAVA DE-MISHPATIM ‫סבא דמשפטים‬

Old Man of Mishpatim1

O
ne night Rabbi Ḥiyya and Rabbi Yose
encountered each other at the Tower of
Tyre. They lodged there, delighting in each
other.2
Rabbi Yose said, “How happy I am to see the
face of Shekhinah!3 For just now, the whole way, I
was pestered by a certain old man, a donkey-
driver, who kept asking me [95a] the whole way:4
“‘Who is a serpent that flies in the air,
moving in separation, while an ant lies
comfortably between its teeth? Beginning in
union, it ends in separation.
“‘Who is an eagle that nests in a tree that
never was—its young plundered, though not by
created creatures? Ascending, they descend;
descending, they ascend. Two who are one, and
one who is three.
“‘Who is a beautiful maiden without eyes, her
body hidden and revealed? She emerges in the
morning and is concealed by day, adorning
herself with adornments that are not.’5
“All this he asked on the way, and I was
annoyed. Now I can relax! If we had been
together, we would have engaged in words of
Torah instead of other words, of waste.”6
 Rabbi Ḥiyya said, “That old donkey-driver, do
you know anything about him?”
He replied, “I know that his words have no
substance. For if he knew anything, he would
have opened with Torah, and the way would not
have been empty.”7
Rabbi Ḥiyya said, “That donkey-driver, is he
here? For sometimes in those empty ones, you
may discover bells of gold!”8
He replied, “Here he is, getting fodder ready
for his donkey.”9
They called him, and he came over to them.
He said, “Now two are three, and three are like
one!”10
Rabbi Yose said, “Didn’t I tell you that all his
words are empty and inane?”
He sat down before them, and said, “Rabbis,
I have become a donkey-driver—yet only a short
time ago; previously I wasn’t one. But I have a
son, and I put him in school; I want him to
engage in Torah. When I find one of the rabbis
traveling on the road, I goad his donkey behind.
Today I thought I would hear new words of Torah
—but I haven’t heard anything!”11
Rabbi Yose said, “Of all the words I heard
you say, I was astonished by only one. Either you
said it out of foolishness, or they are empty
words.”
The old man said, “And which one is that?”
He replied, “A beautiful maiden…”12
The old man opened, “YHVH is with me, I do not
fear. What can a human do to me? YHVH is with
me, helping me….It is better to take refuge in
YHVH [than to trust in a human] (Psalms 118:6–8).
How fine, lovely, precious, and sublime are words
of Torah! Yet should I speak in the presence of
those from whose mouths, until now, I have not
heard a single word? But I should speak—for
there is no shame at all in uttering words of
Torah in the presence of anyone!”13
The old man enwrapped himself.14 He
opened, saying, “If the daughter of a priest is
married to an alien man, she shall not eat of the
sacred donations (Leviticus 22:12). This verse is
joined to another verse: If the daughter of a
priest becomes a widow or divorced, having no
seed, and she returns to her father’s house as in
her youth, of her father’s bread she may eat, but
no alien shall eat of it (ibid., 13).15 These verses
may be read literally, but words of Torah are
sealed. How many words of wisdom are
concealed in every single word of Torah! The
pathways are known; for Torah does not consist
of dreamy words, transmitted to whoever
interprets them and conducted by the mouth—
nevertheless, requiring appropriate treatment.
Now, if this is so with dreams, how much more
do words of Torah—delights of the Holy King—
need to be followed according to the way of
truth!16
“If the daughter of a priest—supernal soul,
daughter of our father Abraham, first of
converts, who draws the soul from a supernal
place.17 What is the difference between the verse
that reads the daughter of a priestly man
(Leviticus 21:9) and the verse that reads the
daughter of a priest, where man is not
mentioned? Well, there is a priest who is called a
priestly man, and not a genuine priest. Similarly,
there is a priest, a prefect, a high priest, and a
priest that is not high. A priest, unspecified, is
greater and nobler than a priestly man. And so,
there is nishmeta, [95b] ruaḥ, and nefesh.18
“If the daughter of a priest is married to an
alien man—holy soul, drawn from a supernal
place, entering the recess of the Tree of Life.
When the breath of the supernal priest blows and
infuses this tree, those souls fly from there and
enter a certain treasure-house.19 Woe to the
world, for humans do not know to be careful:
they draw a flow along with the evil impulse,
along with an alien man, and this daughter of a
priest flies downward and finds a structure of an
alien man! Since it is the will of her master, she
enters there and is subjugated, and cannot
prevail and is not perfected in this world. When
she leaves it, she shall not eat of the sacred
donations as do other souls, who have been
perfected in this world.20
“There is something more in this verse: If the
daughter of a priest is married to an alien man—
wretched is the holy soul if she is married to an
alien man, drawn upon a converted proselyte,
flying to him from the Garden of Eden by a
concealed path, to a structure built from impure
foreskin! This one belongs to an alien man.21
“Furthermore—and this is the highest
mystery of all—on the pillar erected for scales,
amid the blowing air, there is one scale on this
side and another scale on that side: on this side
scale of righteousness, on that side scale of
deceit. The scales never subside, and souls
ascend, entering and returning. Some souls are
tormented when adam dominates adam, as is
written: a time when  ‫( האדם‬ha-adam), a human,
dominates adam, a human, to his harm
(Ecclesiastes 8:9)—surely!22 But this soul that
belongs to the side of an alien man and is
tormented by him—this is to his harm: to the
harm of that alien man; while as for her, she shall
not eat of the sacred donations until the blessed
Holy One does what He does for her. The verse
comes and says, If the daughter of a priest is
married to an alien man—so it is!23
“Here is the mystery of how souls are
tormented. Now, this world is conducted entirely
by the Tree of Knowledge of Good and Evil.
When inhabitants of the world conduct
themselves according to the good side, the scales
begin tipping to this side; and when they conduct
themselves according to the evil side, they tip to
that side. All souls found in the scales at that
time, he torments and snatches—but to his harm,
for those souls overpower all that they find of the
evil side, destroying everything. The symbol of
this is the holy Ark, seized by the Philistines, who
took control of it—to their own harm. Similarly,
these souls are tormented by the Other Side—to
his harm.24
“What becomes of those souls? We have seen
in books of the ancients that from them issue the
pious of the nations of the world and bastard
scholars who take precedence over an ignorant,
renowned high priest, even though he enters
within, within.”25
This old man wept for a moment. The
Companions were astonished and said nothing.
The old man opened, saying, “If she is
displeasing in the eyes of her master, who
designated her for himself, he shall let her be
redeemed; to an outsider [he shall have no power
to sell her since he has betrayed her] (Exodus
21:8). This passage was spoken concerning this
mystery. If a man sells his daughter as a slave-
girl, she shall not go free as the male slaves go
free. If she is displeasing in the eyes of her
master… (ibid., 7–8).26 Master of the Universe,
who would not fear You, for You rule over all
kings of the world, as is said: Who would not fear
You, O King of the nations? For it befits You,
since among all the wise of the nations and
among all their kingdoms, there is none like You
(Jeremiah 10:7)? How many in the world blunder
in this verse! They all recite it, but this verse is
articulated inaccurately in their mouths. For is
the blessed Holy One King of the nations? Is He
not King of Israel? Thus He is called, for it is
written: When the Most High allotted the
nations, [when He dispersed humankind, He set
the boundaries of peoples according to the
number of the Children of Israel], and it is
written: For YHVH’s share is His people, Jacob His
allotted inheritance (Deuteronomy 32:8–9). So
He is called King of Israel. Now, if you say that
He is called King of the nations, this would be
praising them for having the blessed Holy One
rule over them—as opposed to what has been
stated, that they were handed over to His
attendants and appointees.27
“Furthermore, the end of the verse, as is
written: since among all the wise of the nations
and among all their kingdoms, there is none like
You (Jeremiah 10:7). All this constitutes praise to
the other nations, and it is a wonder that with
this verse they do not ascend to the height of
[96a] the clouds! But the blessed Holy One has
blinded their eyes, and they do not know Him at
all; for look at what we say, that they are all
nothing, nought, and emptiness, as is written: All
the nations are as nothing before Him; less than
nought and emptiness are they reckoned by Him
(Isaiah 40:17). Yet this verse transforms them
into a great, exalted, and precious essence!”28
 Rabbi Ḥiyya said, “But look at what is
written: Elohim reigns over the nations… (Psalms
47:9)!”
He replied, “I see that you have been behind
their wall and have emerged with this verse to
support them. I should reply first to what I
asked, but since I find you in the way, I will
remove you from there, and thence proceed to
remove everything.29
“Come and see: All names and appellations of
the blessed Holy One ramify in their ways, all
clothed in one another, branching into ways and
paths—except for the unique name, choicest of
all, which He bestowed upon the unique people,
choicest of all nations, namely, ‫( יוד הא ואו הא‬yod he
vav he), as is written: For YHVH’s share is His
people (Deuteronomy 32:9), and similarly: You,
cleaving to YHVH (ibid. 4:4)—to this very name
more than any other name.30
“One name among His other names expands
and branches in various ways and paths; it is
called ‫( אלהים‬Elohim). He bestowed this name and it
was distributed to those below in this world; this
name was apportioned to attendants and
appointees who guide the other nations, as is
said: Elohim came to Balaam at night (Numbers
22:20), Elohim came to Abimelech in a night-dream
(Genesis 20:3). Thus every appointee and every
attendant bestowed by the blessed Holy One
upon other nations is included in this name; and
even idolatry is called by this name. This name
rules over nations; this name is not the one that
rules over Israel—which is unique for the unique
people, for the Holy People.31
“Now, you might say, ‘Let us establish the
verse as follows: Who would not fear You, O King
of the nations? (Jeremiah 10:7)—this is the name
that rules over nations: Elohim, in whom fear and
judgment inhere.’ Not so; it does not refer to
this! For if so, even idolatry would be included in
this category.32 However, now that the wall
behind which you were leaning has been torn
down, the verse stands firmly established, with a
little contemplation. Who would not fear You, O
King of the nations? Now, if you say that King of
the nations refers to the blessed Holy One—not
so! Rather, ‘Who is the king of the nations that
does not fear You and does not tremble before
You? Which king of the nations would not fear
You? Similarly, ‫( הללויה‬Haleluyah), Praise Yah! Praise,
O servants of YHVH, praise the name of YHVH!
(Psalms 113:1). Whoever hears this does not
know what it means, since it says Praise Yah and
also Praise, O servants of YHVH. It should have
been written: O servants of YHVH, praise the name
of YHVH. Here too, it should have been written:
Who is the king of the nations that would not
fear You? Yet all has been spoken perfectly.33
“Since among all the wise of the nations and
among all their kingdoms (Jeremiah 10:7)—what
word spreads among them in their wisdom?
There is none like You (ibid.). They all
acknowledge this; when they see in their wisdom
Your deeds and Your power, this word spreads
among them and they say, ‘There is none like
You.’ Among all the wise of the nations and
among all their kingdoms, they say, ‘There is
none like You,’ and it spreads among them.”34
The Companions rejoiced and wept and said
nothing. He too wept, as before.35
He opened, saying, “Sarah said to Abraham,
‘Drive out this slave-girl and her son, for this
slave-girl’s son shall not inherit with my son,
with Isaac!’ (Genesis 21:10). The Companions
have educed that Sarah sought to rid the house
of idolatry, and therefore it is written: Whatever
Sarah says to you, listen to her voice (ibid., 12).36
Here is written If a man sells his daughter
(Exodus 21:7)—this is the soul in revolving
migrations of evil deeds of the world. ‫( לאמה‬Le-
amah), To a slave-girl —that Other Side, in the
rotation of the turning scales, and she is
tormented. In delivering her from there—surely,
she shall not go free as the male slaves go free
(ibid.).37
“All those tormented souls, who are they?
Here is a mystery. These are souls of little
babies, suckling from their mothers’ potent
breasts. And the blessed Holy One sees that if
they endure in the world their odor will stink and
they will turn sour like vinegar. He plucks them
small, while they still yield fragrance. What does
He do? He leaves them to be tormented at the
hands of this slave-girl—Lilith; for as soon [96b]
as one is delivered into her power, she delights
over that baby, torments and removes him from
the world while he is suckling at his mother’s
breast.38
“Now, if you say that those are souls that
might generate goodness for the world—not so,
for it is written: If she is evil in the eyes of her
master (Exodus 21:8); for that man will turn sour
by her if he endures with her. This one is
tormented, while another is not. Of these is
written I saw all the tormented ones…
(Ecclesiastes 4:1)—corresponding to If she is evil
in the eyes of her master.39
“Who designated her ‫( לא‬lo), for him (Exodus
21:8)—spelled ‫( לא‬lo), with an ‫( א‬alef). Now, if you
say that the blessed Holy One destined her for
the Other Side from the day she came to be—‫לא‬
(lo), no. Now, through the rotation of the scales, ‫לו‬
(lo), for him, he has designated her—which was
not so previously.40
“He shall let her be redeemed (Exodus 21:8).
What does this mean? The blessed Holy One
redeems her now as she wafts fragrance before
she turns sour, raising her to the highest heights
into His academy.41
“Now, you might say, ‘Since she was
tormented by that Other Side, He gives her, as
they said, to the pious of other nations and to
bastards.’ Well, the verse comes and
demonstrates: To an outsider he shall have no
power to sell her—surely!—since he has betrayed
her (Exodus 21:8), tormenting her with the
torment of rotation of the scales. Rather, to
Israel, surely, and not to another. And when she
emerges from the scales, she shall not go free as
the male slaves go free (Exodus 21:7)—but
rather crowned with a diadem raised high on her
head.42
“Now, if you say that that side placed her
within the baby—not so! Rather, she snatches
her and delights in her; and she flies from her
hand and enters that place. She visits that baby
—delighting in him, laughing at him, and lusting
for that flesh. Until afterward the blessed Holy
One takes his soul, and she, the body. Afterward,
all is in the power of the blessed Holy One.43
“Come and see: She shall not go free as the
male slaves go free (Exodus 21:7)—what does
this mean? Well, when she leaves the scales and
that side rejoices, the blessed Holy One
designates her and seals her with a signet ring of
His precious garments. What is that? The holy
name ‫( אלוה‬Eloah). This is the garment of the King,
which He spreads over her. Then she is
protected, delivered to no one but Israel. This is:
As in the days when Eloah protected me (Job
29:2). Concerning this mystery, here is written To
an outsider he shall have no power to sell her ‫בה‬
‫( בבגדו‬be-vigdo vah), with his garment upon her
(Exodus 21:8)—while the King’s precious
garment is on her. Since his garment is upon her,
to an outsider he shall have no power to sell
her.44
“What power does that side have over her?
Come and see: All inhabitants of the world are in
the power of the Holy King, regarding the time
when He wishes to pluck them from the world.
But this one has no time; so she delights in them
and toys with them.45
“An admonition to a human in this world is
contained within these verses. How much
sublime goodness is found in all those words of
Torah, all in the way of truth, perceived by the
wise who know truth! When the blessed Holy
One wished to create the world, an impulse arose
in His will and He fashioned all the souls
destined to be placed in human beings
afterward. All of them were fashioned in His
presence in the very form they would eventually
assume, and He saw every single one. Some of
them are destined to putrefy their ways in the
world. When her time comes, the blessed Holy
One summons that soul and says to her, ‘Go into
such and such a place, into such and such a
body.’
“She replies to Him, ‘Master of the Universe,
I am satisfied with the world in which I dwell,
and I will not go to another world, where they
will subjugate me and I will be soiled among
them.’
 “The blessed Holy One says, ‘From the day
you were created, for this were you created: to
be in that world.’
“Once the soul sees this, she descends
unwillingly and enters there.46
“Torah, who offers advice to the whole world,
sees this, and she warns the inhabitants of the
world, saying, ‘Look how compassionately your
Lord treats you! A precious pearl that He had,
He has sold to you for nothing, that you might
have dominion over it in this world.’47
“If a man sells—the blessed Holy One. His
daughter as a slave-girl—the holy soul, to be a
slave-girl subjugated among you [97a] in this
world. Please, when the time comes to depart
from this world, let her not go out as the male
slaves go out—let her not depart soiled by sins,
let her not depart defiled. Let her go out free,
clear, clean, so that her Master may delight in
her, take pride in her, and grant her a fine
reward among the radiancies of the Garden of
Eden, as is said: He will satisfy your soul with
radiancies (Isaiah 58:11)—surely, when she
departs fittingly clear and clean.48
“However, If she is evil in the eyes of her
master—soiled by the defilement of sins, not
appearing before Him properly—then woe to that
body, deprived of that soul forever! For when
souls ascend clear and leave this world clean,
every single soul enters the book of the King’s
treasure-house, each in her own name, and He
proclaims, ‘This is the soul of so-and-so. Let her
be designated for the body that she left.’ Then it
is written: ‫( לו‬Lo), To him, he has designated her
(Exodus 21:8)—with a ‫( ו‬vav). But if she departs
evil in the eyes of her master (ibid.), defiled by
transgressions and by the filth of sins, then: ‫יעדה‬
‫( לא‬Lo ye’adah), he has not designated her—with an
‫( א‬alef)—and that body is deprived of her, and she
is not designated for it, except for one whose
Master delights in her by virtue of bodily
repentance. Then, he shall let her be redeemed
(ibid.), as is written: He redeemed his soul from
going into the pit (Job 33:28). He shall let her be
redeemed—by the man, who is advised to
redeem her and turn back in repentance. In two
aspects the blessed Holy One teaches: He shall
let her be redeemed—through repentance. After
he has turned in repentance, He redeems her
from the way to Hell.49
“‫( לעם נכרי‬Le-am nokhri), To a foreign people, he
shall have no power to sell her (Exodus 21:8).
Who is a foreign people? Wretched is she—for
when she departs from the world, and a person
has strayed from the path with her, she seeks to
ascend amidst holy camps, because holy camps
are stationed on the way to the Garden of Eden
and foreign camps are stationed on the way to
Hell. If the soul is worthy, numerous holy camps
stand ready to join her and usher her into the
Garden of Eden. If she is unworthy, numerous
foreign camps stand ready on the way to Hell—
and those are camps of angels of destruction,
poised to wreak vengeance upon her. The verse
comes and demonstrates: To a foreign people he
shall have no power to sell her—these are angels
of destruction. ‫( בבגדו בה‬Be-vigdo vah), with his
garment upon her (ibid.)—she is protected; the
blessed Holy One fashions a protection so that a
foreign people will not dominate her, with that
protective spread upon her.50
“If for his son he designates her (Exodus 21:9).
Come and see how careful a person should be
not to pervert his ways in this world! For if one is
worthy in this world and preserves her fittingly,
this is a person in whom the blessed Holy One
delights, in whom He takes pride among His
celestial Family, saying, ‘See the holy son I have
in that world! This is how he acts; these are his
deeds.’ This soul departs from this world pure,
clean, and clear; the blessed Holy One illumines
her with innumerable lights, proclaiming every
day: ‘This is the soul of so-and-so, My son!’ As is
written: If for his son he designates her.51
“According to the manner of daughters he
shall do for her (Exodus 21:9). What is the
manner of daughters? Here is a mystery for the
wise. Within a mighty rock, a hidden heaven,
there is a certain palace called the Palace of
Love. There, those hidden treasures and all
kisses of the King’s love, and those souls beloved
of the King enter there. As soon as the King
enters that palace—where Jacob kissed Rachel
(Genesis 29:11)—He finds that soul, kisses her,
embraces her, takes her up with Him, delights in
her. This is: According to the manner of
daughters he shall do for her—as a father does to
his beloved daughter: kissing her, embracing her,
giving her presents.52
“He shall do for her—corresponding to what
is written: what You will do for one who awaits
You (Isaiah 64:3). This daughter has perfected
action in this world; so He perfects another act
in the world that is coming, as is written: No eye
has seen, O God, but You, what You will do for
one who awaits You. And here is written [97b] he
shall do for her. Until here.”53
That old man prostrated himself and offered
a prayer. He wept as before,54 and said, “If
another woman he takes for him… (Exodus
21:10). If another woman—now, will the blessed
Holy One restore another soul to the righteous in
this world, and not the soul who fulfilled in this
world the will of her Lord? If so, there is no
assurance for the righteous at all! What is the
meaning of If another woman he takes for
him?”55
He opened, saying, “The dust will return  ‫על הארץ‬
(al ha-arets), to the earth, as it was, and the spirit
will return to God who gave it (Ecclesiastes
12:7). This verse has been established in relation
to the destruction of the Temple. The dust will
return al ha-arets, over the land, as it was—here
pertains what is written: The Canaanite was
then ‫( בארץ‬ba-arets), in the land (Genesis 12:6). As
it was, surely!56
“And the spirit will return to God who gave
it. What is and the spirit? Shekhinah, who is Holy
Spirit—when She saw those ten journeys that
She made, yet they did not want to turn back to
the blessed Holy One in repentance, and the
Other Side took control of the Holy Land, as they
have established.57
“Come and see: The spirit of a virtuous
person is adorned with an image in the Garden of
Eden below; and on every Sabbath, festival, and
new moon, they are crowned and stripped,
ascending above. Just as the blessed Holy One
deals with that holy soul above, so He deals with
this spirit ascending before Him, saying, ‘This is
the spirit of the body of so-and-so.’ The blessed
Holy One crowns her with many crowns,
delighting in her.58
“Now, you might say that on account of this
spirit, the blessed Holy One leaves what He is
doing for the soul. Not so! Rather, he shall not
diminish her food, clothing, or conjugal rights
(Exodus 21:10)—those three are supernal names,
which no eye has seen, O God, but You (Isaiah
64:3), all in the World that is Coming, drawn
from there.59
“One, ‫( שארה‬she’erah), her food (Exodus 21:10)
—sparkling flow, illumining concealedly; food
sustaining all, called ‫( יהוה‬YHVH) with vowels of
‫( אלהים‬Elohim).60 ‫( שארה‬She’erah), her food, with letters
inverted: ‫( אשר ה‬asher he), and this is ‫( מאשר‬Me-asher),
From Asher, rich is his bread (Genesis 49:20),
and this is she’erah.61
“Her clothing (Exodus, ibid.)—another
radiant flow, protecting her constantly; spreading
of the royal garment that He spreads over her:
‫( אלוה‬Eloah), God. This is ‫( בבגדו בה‬be-vigdo vah), with
his garment upon her (ibid. 21:8)—continuously,
never removed from her; this is her clothing.62
“Or her conjugal rights (Exodus 21:10). What
is that? Flow of the World that is Coming,
containing all: ‫( יהוה צבאות‬YHVH Tseva’ot), shining with
all the supernal hidden lights of the Tree of Life,
in which conjugal rights are concealed, whence
they issue, all in delight and desire of the World
that is Coming.63
“These he shall not diminish, when she is
fittingly worthy. When she is not, these three are
withheld from her, for He does not fashion a
crown for her from even one of them. What is
written? If he does not do these three for her—
since she does not deserve them—she shall go
out without compensation—she shall leave His
presence and be thrust outside. With no  ‫כסף‬
(kasef), money (Exodus 21:11)—with no ‫כסופא‬
(kissufa), desire, or pleasure at all.64
“Until here, she upon whom all advice
depends, admonishes, giving good advice to
human beings. From here on, let us return to
earlier matters, concerning that supernal
protection spread over her by the blessed Holy
One, so that she will not belong to a foreign
people, for look, his garment is upon her (Exodus
21:8), and she is protected constantly!65
“If for his son he designates her, according to the
manner of daughters he shall do for her (Exodus
21:9).” That old man said, “Companions, when
you reach the rock supporting the world, tell him
to remember the snowy day when beans of fifty-
two colors were sown, and afterward he had us
recite this verse—and he will tell you.”66
They said, “We beg of you, let he who began
the matter speak!”
He replied, “I surely know that you are
virtuous, and entitled to be beckoned with a hint
of the wise. And regarding what I say, when you
mention this sign to him, he will complete this.67
“Now it should be said: Who is called ‘‫( בן‬ben),
son, of the blessed Holy One’? Whoever [98a]
attains thirteen years and over is called ‘son of
Assembly of Israel.’ And whoever is twenty years
and over, rendering himself worthy in them, is
called ‘son of the blessed Holy One’—surely, You
are sons of YHVH (Deuteronomy 14:1).68
“When David reached the age of thirteen,
attaining the day of entering fourteen, of then is
written YHVH said to me, ‘You are My son; today I
have  begotten you’ (Psalms 2:7). Why? Because
before this he was not His son and a supernal
soul had not settled upon him, for he was in the
years of foreskin. Therefore, Today I have
begotten you—today, precisely! I—and not the
Other Side, as was the case until now, I alone. At
the age of twenty, what is written of Solomon? I
was son to my father (Proverbs 4:3)—to my
father, certainly!69
“If for his son he designates her (Exodus
21:9)—aged thirteen and over, for he has
emerged from the dominion of the Other Side,
which had befallen him.70 What is written?
According to the manner of daughters he shall do
for her (ibid.). What is the manner of daughters?
We have learned: Every single day the blessed
Holy One sees that child under the power of
foreskin, and he emerges from it and is
conducted to school and breaks it, goes to the
synagogue and breaks it. What does the blessed
Holy One do to that soul? He brings her into His
chamber, gives her many presents and gifts,
adorns her with supernal adornments—until the
time when He brings her under the canopy, into
that son, aged thirteen years and up.71
“If another woman he takes for him (Exodus
21:10). Here is a mystery of mysteries,
transmitted to the wise—but first, one matter
must be mentioned. Come and see: On the
Sabbath day, as Israel sanctifies the day in
synagogue, souls issue from within the Tree of
Life, and those souls waft into holy ones below,
who repose with them throughout the Sabbath
day. After Sabbath departs, all those souls
ascend and are adorned with holy crowns. This
one too the blessed Holy One provides for that
person, and this is another soul; yet although this
one is provided for him, the food of the first one,
her clothing, and her conjugal rights he shall not
diminish (ibid.), as has been said.”72
The old man wept as before, and said to himself,
“Old man, old man! How you have toiled to grasp
these holy words, and now you’ll say them in a
single moment! Yet if you contemplate sparing
these words and not saying them, look at what is
written: Do not withhold good from its
possessors when your hand has the power to act
(Proverbs 3:27)! What is the meaning of Do not
withhold good from its possessors? Well, the
blessed Holy One and Assembly of Israel are
here, for wherever words of Torah are spoken,
the blessed Holy One and Assembly of Israel are
there listening. Then that Tree of Knowledge of
Good and Evil—when they go from there, having
listened to those words, that side of Good is
strengthened, ascending above; and the blessed
Holy One and Assembly of Israel are adorned
with that good, and these are the possessors of
that good.73
“Old man, old man! You are speaking these
words, yet you do not know whether the blessed
Holy One is here, and whether those who are
standing here are worthy of these words. Do not
fear, old man! You have already joined many
battles of fierce men and you had no fear, and
now you are afraid? Speak your word, for surely
here are the blessed Holy One and Assembly of
Israel, and these ones here are worthy.
Otherwise, I would not have encountered them,
nor begun these matters. Speak your word, old
man, speak without fear!”74
He wept, and said, “YHVH, my God, You are
very great; You are clothed in splendor and
majesty (Psalms 104:1). YHVH, my God—beginning
of faith, ascension of Thought of the World that is
Coming, a single mystery, inseparable.75
“You are great—beginning, first day of those
ancient days, right side.76
“Very—on that left side.77
 “Splendor and majesty—two shoots of
willow.78 Until here. When he arrived within the
Tree of Life, the latter hid itself, so as not to be
reckoned in the number, because of that very.
What is very? Left, along with all branches
below, among which is one bitter branch.
Therefore, that Tree of Life hid itself, not wishing
to be in this number, until [David] returned as
before, offering praise in another manner,
saying, Wrapped in light as in a garment (Psalms
104:2)—beginning [98b] of the first day.
“Spreading the heavens (ibid.)—here left is
included, and he did not say very; left included in
right, to be radiant in the entirety of heavens.79
“Setting the rafters of His lofts in the waters
(ibid., 3)—here that Tree emerged in joy, river
issuing from Eden, and those two shoots of
willow were rooted in its waters, in which they
grow, as is written: Setting the rafters of His lofts
in the waters. Who are His rafters? These willow
shoots. This is: spreading its roots by a stream
(Jeremiah 17:8), and the mystery of what is
written: a river whose streams gladden the city
of God (Psalms 46:5). Who are its streams?
These, and so they are called: His rafters, its
roots, its streams, all rooted in the waters of that
river.80
“Making the clouds His chariot (Psalms
104:3)—Michael and Gabriel, who are clouds.81
“Walking on the wings of the wind (ibid.)—to
provide healing to the world, and this is Raphael.
From here on, He makes His angels spirits…
(Psalms 104:4).82
“Old man, old man! If you know all these,
speak and do not fear! Speak your word, and let
the words of your mouth shine!”83
 The Companions rejoiced, and listened in
delight to his holy words.
He said, “Oh, old man, old man! What have
you gotten yourself into! You have entered the
great sea—you must row and escape from
there!84
“If another woman he takes for him (Exodus
21:10). How many ancient revolutions here,
never revealed until now, all of them fittingly
true—for one should not deviate from the way of
truth by even a hairbreadth!85 First, one should
arousingly remark: souls of converts all fly from
the Garden of Eden by a concealed path.
Departing from this world—the souls that they
gained from the Garden of Eden, where do they
return?86
“We have learned: ‘Whoever first seizes the
possessions of a convert is entitled to them.’
Those sacred, supernal souls that the blessed
Holy One designates below, as we have said, all
emerge at certain times, in order to delight in
the Garden of Eden. Encountering those souls of
converts, whichever one of these souls grasps
them is entitled to them, and they clothe
themselves in them and ascend. They all abide in
this garment and descend to the Garden in this
garment, since all those abiding in the Garden of
Eden abide only in a garment.87
“Now, you might say that because of this
garment those souls are deprived of every
delight they previously enjoyed. Well, it is
written: If another woman he takes for himself,
he shall not diminish this one’s food, clothing, or
conjugal rights (Exodus 21:10). In the Garden
they abide in this garment that they were the
first to seize and obtain; yet when they ascend,
they strip themselves, for there they do not abide
in garments.”88
He wept as before, and said to himself, “Old
man, old man! You surely should weep, surely
shed tears over every single word! Look, it is
revealed before the blessed Holy One and His
holy Shekhinah that I am speaking with fervor,
worshiping them, since they possess each word,
by which they are adorned!89
“All those holy souls—descending to this
world to alight upon their places, in which they
appear to human beings—all descend clothed in
those souls that we have mentioned. And thus
they enter holy seed, abiding in this garment, to
be subjugated by them in this world. When those
garments absorb things of this world, those holy
souls delight in the fragrance they scent from
within these garments of theirs.90
“All concealed things that the blessed Holy
One does He has placed within the holy Torah;
all is found there. That concealed matter is
revealed by Torah, and immediately clothed in
another garment, hidden there and not revealed.
The wise who are full of eyes—although that
matter is concealed there in its garment—see it
through the garment. And when that matter is
revealed, before entering its garment, they cast
an open eye upon it; although immediately
concealed, it is not lost to their sight.91
“In numerous places the blessed Holy One
has cautioned concerning the stranger, so that
the holy seed should be mindful of him.
Afterward the concealed matter emerges from its
sheath, [99a] and as soon as being revealed it
returns to its sheath, clothing itself there. Once
He cautioned concerning the stranger in all
those places, the matter emerged from its
sheath, declaring You know the stranger’s soul
(Exodus 23:9). Immediately it entered its sheath,
returning to its garment, hiding away, as is
written: for you were strangers in the land of
Egypt (ibid.)—for Scripture supposes that
because it clothed itself immediately, no one
noticed it. Through this stranger’s soul, the holy
soul perceives things of this world, enjoying
them.”92
The old man opened, saying, “Moses entered
within the cloud and went up the mountain
(Exodus 24:18). What is this cloud? Well, the
same of which is written My bow I have set in
the cloud (Genesis 9:13). We have learned that
the rainbow removed its garments and gave
them to Moses. In that garment he ascended;
from within it he saw what he saw, delighting in
all. Until here.”93
The Companions came and fell down before
him, and weeping they said, “If we have come
into the world just to hear these words from your
mouth, it is enough for us!”94
The old man said, “If another woman he
takes for him (Exodus 21:10). Companions, not
for this alone did I begin to speak, for an old man
like me doesn’t rattle or call with just a single
word.95 Inhabitants of the world are so confused
in their minds! They do not see the path of truth
in Torah. Torah calls to them every day, cooing,
yet they do not want to turn their heads.
Although I said that a word of Torah emerges
from her sheath, is seen for a moment, then
quickly hides away—certainly so, but when she
reveals herself from her sheath and quickly
hides, she does so only for those who know her
and recognize her.96
 “This may be compared to a beloved maiden,
beautiful in form and appearance, concealed
secretly in her palace. She has a single lover
unknown to anyone—except to her, concealedly.
Out of the love that he feels for her, this lover
passes by her gate constantly, lifting his eyes to
every side. Knowing that her lover is constantly
circling her gate, what does she do? She opens a
little window in that secret palace where she is,
reveals her face to her lover, and quickly
withdraws, concealing herself. None of those
near the lover sees or notices, only the lover, and
his inner being and heart and soul follow her. He
knows that out of love for him she revealed
herself for a moment to arouse him.97
“So it is with a word of Torah: she reveals
herself only to her lover. Torah knows that one
who is wise of heart circles her gate every day.
What does she do? She reveals her face to him
from the palace and beckons him with a hint,
then swiftly withdraws to her place, hiding away.
None of those there knows or notices—he alone
does, and his inner being and heart and soul
follow her. Thus Torah reveals and conceals
herself, approaching her lover lovingly to arouse
love with him.
“Come and see! This is the way of Torah: At
first, when she begins to reveal herself to a
person, she beckons him momentarily with a
hint. If he perceives, good; if not, she sends for
him, calling him ‘simple’: ‘Tell that simple one to
come closer, so I can talk with him.’ As is
written: Whoever is simple, let him turn here, he
who lacks understanding (Proverbs 9:4). As he
approaches, she begins to speak with him from
behind a curtain she has drawn, words suitable
for him, until he reflects little by little. This is
derasha.98 Then, she converses with him from
behind a delicate sheet, words of riddle, and this
is haggadah.99
“Once he has grown accustomed to her, she
reveals herself to him face-to-face, and tells him
all her hidden secrets and all the hidden ways,
concealed in her heart since primordial days.100
Then [99b] he is a complete man, husband of
Torah, master of the house, for all her secrets
she has revealed to him, concealing nothing.101
“She says to him, ‘Did you see the hinting
word with which I beckoned you at first? These
are the secrets! This is what it is!’102
“Then he sees that one should not add to
these words or diminish them. Then peshat of the
verse, just like it is. One should not add or delete
even a single letter. So human beings must be
alert, pursuing Torah to become her lover, as has
been said.103
“Come and see: If another woman he takes for
him (Exodus 21:10). How great and supernal the
cycles revolving in this verse! For all souls enter
a cycle, and human beings do not know the ways
of the blessed Holy One: how the scales stand,
how humans are judged every day at all times,
and how souls stand in judgment both before
they enter this world and after leaving this
world.104
“How many revolutions, how many concealed
actions does the blessed Holy One perform with
souls! How many naked spirits roam that world,
not entering the curtain of the King! How
overturned by them is the world, overturned by
countless sealed wonders! And human beings do
not know or notice—and how souls whirl like a
stone in a sling, as is said: The soul of your
enemies He will sling from the hollow of a sling
(1 Samuel 25:29).105
“Since we have begun to reveal, now is the
time to reveal that all ‫( נשמתין‬nishmatin), souls, issue
from a grand and mighty tree of that river
issuing from Eden, and all ‫( רוחין‬ruḥin), spirits,
issue from another, small tree. Neshamah, soul,
from above; ruaḥ, spirit, from below—joining as
one, like male and female. When joining as one,
they shine supernal radiance, and in the joining
of the two of them, they are called ‫( נר‬ner), lamp,
lamp of YHVH. What is ner? Neshamah, ruaḥ. By virtue
of these two joining together as one, they are
called ner, as is written: ‫( נשמת‬Nishmat), The neshamah
of, a human is ‫( נר‬ner), the lamp of, YHVH (Proverbs
20:27). Neshamah, ruaḥ—male and female,
illumining as one. Without one another they do
not shine, are not called ner; joining as one, all is
called ner.106 Then neshamah wraps herself in ruaḥ
to abide there above in the hidden palace, as is
written: for ruaḥ ‫( יעטוף‬ya’atof), envelops, before Me.
It is not written ‫( יתעטף‬yit’attef), is enveloped, but
rather ya’atof, envelops. Why so? Because of ‫נשמות‬
(neshamot), souls, that I have made (Isaiah 57:16).
There, above, in the hidden garden, neshamah
wraps and clothes herself in ruaḥ, fittingly. For
since only ruaḥ appears or serves in that palace,
neshamah does not come there but rather clothes
herself in that ruaḥ there. And when she descends
into the Garden of Eden below, of this world, she
clothes herself in that other ruaḥ that I mentioned
—the one issuing, deriving from there. In all of
them she dwells in this world, enclothed in
them.107
“A spirit leaving this world who has not
grown or spread in this world undergoes rolling
and finds no rest, comes revolving into the world
like a stone in a sling, until it finds a redeemer to
redeem it—by that very vessel that he used, to
which he clung with his spirit and soul, and who
was his mate, spirit with spirit—and that
redeemer builds it as before.108
“The spirit that he left, adhering to that
vessel, is not lost—for nothing in the world, be it
ever so small, lacks a place in which to be hidden
and absorbed; it is never lost. Consequently, the
spirit that he left in that vessel is there, and this
pursues the root and basis from which it issued.
It brings it and builds it in its place, in the abode
of the spirit of his mate who emerged with him,
and it is built there as before. This is a new
creature now in the world, a new spirit and a
new body.109
“Now, you might say, ‘This spirit is the same
as it was.’ This is so, but it is built only by virtue
of the other spirit that he left in that vessel.110
[100a]
“Here is a mystery of mysteries. In the Book
of Enoch:111 ‘This structure that is built, is built
only by that spirit that he left there in that
vessel. Beginning to be built, it attracts the spirit
that roams naked, drawing it. There, two spirits
that are one. Afterward this is spirit and that is
soul, and the two of them are one. If he succeeds
in increasing fittingly, the two become one, in
which will be clothed another supernal soul. Just
as other inhabitants of the world have a spirit—
attained by those souls who were first to seize
them—and another spirit from above, and a holy
soul clothes herself in them; so too, he himself
has two spirits, in which a supernal soul will
clothe herself.’112
“Look! This one has another body,
constructed now anew. The first body, what
becomes of it? Either one or the other is in vain.
According to human understanding, it follows
that the earlier one, who did not complete
himself at first, vanishes, since he did not prove
himself worthy. If so, it was for nothing that he
engaged in the commandments of Torah, even if
just one of them! And we know that even the
emptiest in Israel are all as full of mitsvot as a
pomegranate. This body, although not
consummated by growing and increasing in the
world, still kept other commandments of Torah,
which he did not lose—and was that for nothing?
113

“Companions, companions! Open your eyes,

for I know that you think and perceive so: that all
those bodies are marked in vain, lacking
existence forever. Not so, and far be it from us to
contemplate such things!”114
He opened, saying, “Who can utter the mighty
acts of YHVH or declare all His praise? (Psalms
106:2). Who in the world can express the mighty
acts that the blessed Holy One constantly
performs in the world? That first body he left is
not lost; it will have existence in the time to
come, for it has suffered various sorts of
punishment, and the blessed Holy One does not
withhold the reward of creatures that He has
created—except those who have abandoned faith
in Him and never possessed anything good and
did not bow at Modim. Those, the blessed Holy One
turns into other creatures, so that the body will
not be constructed in a human image and will
never rise.115 But these, not so! What does the
blessed Holy One do? If that spirit attains
perfection in this world in that other body, what
does He do? The redeemer who redeems him—
that spirit of his that he infused there, joining
and mingling with the spirit that was in the
vessel, is not lost. So what does He do? For look,
three spirits are there! One that was in the
vessel and remained there; another, the one
drawn there, that had been naked; and another,
the one that the redeemer infused there,
mingling with them. To have three spirits is
impossible!116
“However, these are the supernal mighty acts
that the blessed Holy One performs. The spirit
that the redeemer infused there—in that the soul
is clothed, instead of in the garment of converts.
The naked spirit that returned there to be
constructed will be a garment for the soul. And
the spirit that existed previously, remaining in
that vessel, flies away from there, and the
blessed Holy One prepares a place for it in the
clefts of the rock behind the back of the Garden
of Eden, where it is hidden and reserved for the
first body, which existed previously; with that
spirit, it will rise. And this is ‘one who is two,’
which I mentioned.117
“Before that body rises, its punishment is
severe. For since it did not succeed in increasing,
it is brought down to Adamah, next to Arqa, where it
is punished, and afterward raised to this Tevel.
Now descending, now rising; rising and
descending—having no tranquility except on
Sabbaths, holidays, and new moons.118
“These sleep in ‫( אדמת עפר‬admat afar), ground of
dust [100b]—admat, ground of, from Adamah; afar,
dust, from Tevel. Of these is written: Many of
those who sleep in admat afar, ground of dust, will
awake, these to everlasting life, [those to shame
and everlasting contempt] (Daniel 12:2). If the
naked spirit that returned as before attains
perfection, happy is he! For the spirit that was
hidden away in the rock will be restored to the
first body. Of these is written: these to
everlasting life, those to shame [and everlasting
contempt]—all those who have not attained
perfection.119
“These are the supernal mighty acts of the
Holy King, and nothing is lost. Even a breath of
the mouth has a place and location, and the
blessed Holy One makes of it what He wishes.
Even a human word and even a voice—nothing at
all is in vain; everything has a place and
location.120 This one who was just constructed
emerges into the world as a new creature; he has
no mate. For this one, no proclamation is made,
because his mate has been lost to him: his
former mate has become his mother, and his
brother his father.121
“Old man, old man! What have you done? Silence
would have been better for you! Old man, old
man, I told you that you have set to the great sea
without ropes and without a sail. What will you
do? If you say that you will rise above—you
cannot. If you say that you will descend below—
look, the depth of the great abyss! What will you
do?
“Oh, old man, old man, you cannot turn back!
In these times you have never been, yet normally
you do not weaken in strength. Now, you know
that no one else in this whole generation has
ever entered in a boat this depth where you are.
The son of Yoḥai122 knows how to guard his
ways, and if he sets to the deep sea, he first
considers how he will cross in one stretch and
sail the sea, before he begins. But you, old man,
did not consider at first. Now, old man, since you
are there, do not neglect the whole way to sail to
the right and to the left, to the length and to the
breadth, to the depth and to the height. Do not
fear! Old man, old man, strengthen yourself!
How many powerful men have you broken in
their prime, how many battles have you won!”
He wept, and said, “O daughters of Zion, go out
and gaze upon King Solomon… (Song of Songs
3:11). This verse has been established, and so it
is.123 However, Go out and gaze—now, who can
gaze at King  ‫( שלמה‬Shelomo), Solomon, the King
who possesses ‫( שלמא‬shelama), peace? For He is
concealed from all powers of the heights above,
in the place that no eye has seen, O God, but You
(Isaiah 64:3). And yet you say, O daughters of
Zion, go out and gaze…? Further, look, of His
glory they all ask, ‘Where is the place of His
glory?’124
“Well, the wording O daughters of Zion, go
out and gaze upon King Solomon continues: upon
the crown, not and upon the crown. Whoever
sees that crown sees the beauty of the King who
possesses peace.125
“With which his mother crowned him (Song
of Songs 3:11). We have already learned: He calls
her ‘daughter,’ He calls her ‘sister,’ He calls her
‘mother.’ She is all of these; all are true. Whoever
beholds and knows this, knows precious
wisdom.126
“Now what should I do? If I speak—this
hidden mystery must not be revealed. If I do not
speak, these worthy ones will be left orphaned of
this mystery.”127
He fell on his face, and said, “Into Your hand
I entrust my spirit; You redeem me, YHVH, God of
truth (Psalms 31:6). A vessel that was below, how
has it come to be above? Her husband who was
above, how has he been transformed into being
below? His mate has become his mother! Wonder
upon wonder! His brother, his father! If his
original father would redeem him, fine; but that
his brother would become his father—is this not
astonishing? The world is surely upside-down:
the above, below; the below, above!128
“However, Blessed be the name of God
forever and ever, for wisdom and power are His.
He changes times and seasons…. He knows what
is in darkness, and light dwells with Him (Daniel
2:20–22).129 Come and see: One who dwells in
light cannot look and see in the dark. But not so
the blessed Holy One: [101a] He knows what is
in darkness, even though lights dwells with Him.
From within the light, He gazes at the darkness
and knows all that is there.130
“We should first introduce something said by
the ancients in regard to those nighttime visions.
For we have learned: ‘One who cohabits with his
mother in a dream will attain ‫( בינה‬binah),
understanding, as is written: For you will call
binah, understanding, ‘Mother’ (Proverbs 2:3).’
Here one should examine. If this is because She
is mother, fine; then it should have been written
as follows: ‘One who sees his mother in a dream
will attain understanding.’ But why ‘one who
cohabits with’ her?131
“Well, a supernal mystery! For he was
transformed from below to above, ascending. At
first, he was a son; once he rises above, the tree
is overturned and he becomes part of the upper
world, ruling over Her, attaining Binah.
“At first, when a man reaches thirteen years,
what is written? YHVH said to me, ‘You are My
son; today I have begotten you’ (Psalms 2:7).
Then he is below Her. Once he ascends above
Her, he is of the upper world, for he has scaled
the rung of Joseph—he surely attains Binah.132
 “Similarly, this vessel: At first he was on the
rung of Joseph, possessing the lower tree at his
will, ruling over it; for every female bears the
image of the Female—the lower tree. Since he
did not wish to occupy that rung of Joseph and
did not endure to perform with it and increase in
the world, generating offspring, he then
descends below, and she becomes his mother.
And that redeemer obtains the inheritance of
Joseph, which he himself had previously
inherited, and he descends.133
“Once he descends, there is fulfilled in him:
YHVH said to me, ‘You are My son; today I have
begotten you.’ The tree is turned upside-down!
Whereas it had been below him, dominated by
him, instead that tree dominates him, and he
descends. Once he descends, the one inheriting
the site of Joseph is called his father, and he
really is his father! All is arranged fittingly. At
first, he belonged to World of the Male, but he
was uprooted from there and now belongs to
World of the Female. Whereas he had ruled over
her, now she rules over him, and he again
belongs to World of the Female. Therefore he has
no mate at all, and no proclamation is made for
him regarding a female, for he has reverted to
World of the Female.134
“And that first body, which he left—if
inhabitants of the world only knew and
considered the pain it suffers, when he is
uprooted from World of the Male and reverts to
World of the Female, then they would know that
there is no pain in the world like that pain.135 He
has no mate since he does not occupy the realm
of the Male. No proclamation is made regarding
a female since he belongs to World of the
Female. And if he does have a mate, by
supplication he encounters a female who until
now had no mate. Concerning this we have
learned: ‘Perhaps another will anticipate him by
supplication’—‘another,’ we have learned, and all
is arranged.136
“Of this is written: If the daughter of a priest
becomes a widow or divorced, having no seed,
and she returns to her father’s house as in her
youth (Leviticus 22:13). If the daughter of a
priest—we have already established the
matter.137
“A widow—of that first body.138
“Divorced—for she does not enter the curtain
of the King, since all those who do not occupy
World of the Male have no share in it. He
abandoned and uprooted himself from World of
the Male—he has no share in it; so she is
divorced.139
“Having no seed—for look, if she had seed,
she would not be uprooted from there and would
not descend to World of the Female.140
“And she returns to her father’s house. Who
is her father’s house? World of the Female, as
that world is called her father’s house. The
vessel that was prepared for his use has been
transformed; he descends below, and that vessel
rises above.141
“As in her youth—as in the time of which is
written Today I have begotten you (Psalms 2:7),
literally! He will return to the days of his youth
(Job 33:25)—as he was from the age of thirteen
on.142
“If she attains perfection, since she returns
to her father’s house, of her father’s bread she
may eat (Leviticus 22:13) [101b]—reveling in the
delight of World of the Female, where one eats of
the bread of the mighty descending from
above.143 But to gaze and enjoy as the rest of the
righteous enjoy—she cannot, because she is a
stranger there. Consequently she does not eat of
the holy, but eats of the donation, which is given
to World of the Female. Since it derives from
World of the Female, it can be eaten only at
night, as is written: When the sun sets, he
becomes clean, and after he may eat of the
holy… (Leviticus 22:7). Whereas the holy
deriving from World of the Male can be eaten
only by day.144 Therefore, Holy is Israel to YHVH,
the first fruits of His harvest (Jeremiah 2:3)—
supernal beginning of the whole World of the
Male is holy, and what ascends to the holy is
Israel; hence, holy is Israel.145
“When spirits come visiting, at those times
that they visit the cemetery, these do not visit,
since they have not attained the world of the
holy, as is written: No stranger shall eat of the
holy (Leviticus 22:10). And if that spirit does not
attain perfection fittingly, having returned in
transmigration, it does not even eat of the
donation and is called stranger even to the lower
world, not eating there. Until here, concerning
this mystery.146
“Old man, old man! Since you have started to sail
the sea, go on as you wish in every direction!
Now is the time to reveal. I have already said
that when this redeemer cohabits with the vessel
that I mentioned, he infuses his spirit there,
adhering it to that vessel; and nothing is lost, not
even a breath of the mouth. That is fittingly so.
Old man, old man! If you speak and reveal, speak
without fear!147
 “When other people of the world depart, we
know that each one leaves his spirit in the wife
he had, having infused the spirit there. Well,
what becomes of that spirit? And if she marries,
what happens then, seeing that another man
cohabits with her? For spirit to coexist with spirit
is impossible. For look: this one now cohabiting
with her infuses her with spirit, and that first one
who has departed infused her with spirit. That
first one had children, so the current one is not a
redeemer. The spirit left by the first one in that
vessel and the spirit infused in her by this one—
surely the two of them cannot exist as one! If we
say it is lost, that is impossible; so what becomes
of it?148
“Similarly, if she does not marry: that spirit
left by her husband, what becomes of it? If we
say it is lost, not so! All this must now be
revealed. Old man, let us see what you have done
and what you have gotten yourself into! Rise, old
man, and raise your sail! Arise, old man, and
humble yourself before your Lord!”
He opened, saying, “O YHVH, my heart is not
haughty, nor my eyes raised high… (Psalms
131:1). King David said this because he was a
supreme king, ruling over all kings east and
west; yet his heart did not haughtily deviate from
the way, and he constantly humbled his heart
before his Lord. When he studied Torah, he grew
mighty as a lion, with his eyes lowered to earth
out of awe for his Lord. And when he walked
among the people, he was not haughty at all.149
“Therefore it is written: O YHVH, my heart is
not haughty—even though I rule over other kings
of the world. Nor my eyes raised high—when I
stand before You, delving into Torah. I do not
pursue matters too great [or too wondrous for
me]—when I walk among the people. If this is the
case with King David, how much more so with
other inhabitants of the world!150 As for me, how
humble of heart and with what downcast eyes am
I before the Holy King! Far be it from me to be
haughty with holy words of Torah.”
He wept, his tears falling onto his beard. He
said, “Old man, feeble in strength, how beautiful
the tears on your beard! As beautiful as the
precious oil running down upon the beard of the
fine old man Aaron. Speak your word, old man,
[102a] for the Holy King is here!151
“Other people who have departed from the
world, leaving a spirit in the vessel that they
used—if she marries and another comes and
infuses another spirit in that vessel, what
becomes of the first one, as has been said?152
“Come and see how exalted are the mighty
acts performed by the Holy King! Who can
recount them? When this second husband comes
and infuses a spirit in that vessel, the first spirit
denounces this inflowing spirit, and they cannot
dwell calmly together. Therefore a woman does
not settle fittingly with her second husband,
because the first spirit pulsates within her, so she
remembers him constantly and weeps or sighs
over him, since his spirit rattles in her belly like
a snake, denouncing the other, incoming spirit.
For a long time, they assail one another. This one
entering arouses the one who entered first;
afterward, the first one leaves and goes away.
Sometimes, this first one repels the second one,
becoming his accuser, finally removing him from
the world.153
“Concerning this we have learned that from
two on, a man should not marry this woman, for
the Angel of Death is empowered within her, and
inhabitants of the world do not realize that once
this spirit has prevailed and defeated that other,
second spirit—from now on, no one else should
mingle with it.154
“Companions, I know that at this point you
should object: ‘If so, this second one does not die
justly and is not judged above!’ Come and see:
All accords with justice—whether one should
overcome the other, or one not denounce the
other. He who marries a widow is like one who
sets to sea in fierce winds and hurricanes
without ropes, not knowing whether he will cross
safely or drown in the deep.155
“Now, if this one entering—the second spirit
—prevails and defeats the first one, that first one
leaves and goes away. Where does it go, and
what does it become?
“Old man, old man, what have you done? You
thought that you would speak a little, and you
have emerged here!156 Look, you have entered a
place not entered by any other human since the
day that Doeg and Ahithophel formulated these
questions among the four hundred questions
they asked about a tower flying in the air, and
which no one answered until Solomon came and
clarified them, each one perfectly!157
“Old man, old man! A supernal mystery that
was concealed you have come to reveal. What
have you done? Old man, old man! At first, you
should have watched your way and considered
your start. But now is not the time to hide away!
Restore your potency! The spirit that left, where
did it go?”158
He wept, and said, “Companions, all these
tears that I weep are not on account of you!
Rather, I fear the Master of the Universe, for I
have revealed concealed paths without
permission. But it is revealed before Him that I
have not acted for my own glory nor for the glory
of my father; rather, my desire is to serve Him. I
have seen the glory of one of you in that world;
and as for the other, I know he is the same—but
it was not revealed to me, and now I see.159
“We have learned: One man is thrust away in
favor of another; in various ways they are thrust.
That first spirit, thrust aside in favor of the
second, where does it go? That spirit leaves and
roams the world, unknown, and goes to that
person’s grave. From there it roams the world
and appears to people in a dream: they see in a
dream an image of that person, revealing things
to them according to its way. As the spirit from
which it is drawn exists in that world, so this one
roams, revealing here. So it goes, roaming the
world, continually visiting that grave, until the
time when spirits visit the graves of bodies. Then
this spirit joins its spirit, which clothes itself
within it and goes its way. When it enters its
place, it is stripped of it, and it finds a place
[102b] in those palaces of the Garden of Eden or
outside, according to the ways of every single
one, and there it is hidden.160
“When spirits visit this world, as the dead
are bound to the living, they are bound only by
that flow of spirit, in which another spirit is
clothed.161
“Now, you might say, ‘If so, it is a benefit for
the spirit, and this woman provides benefit to
all.’ Not so! For if she had not married, and this
spirit had not been thrust away in favor of that
one, he would have derived a different benefit in
another way and would not toil in the world as he
does or be bound to the living of this world,
roaming here and there.162
“If so, the second coupling of this woman is
not from above, and yet you say that one man is
thrust away in favor of another!163
“Well, I say that this second husband who
married this woman—she is his genuine mate,
and that first one was not her genuine mate. And
this second one—she is his, and when his time
arrives, that one is thrust away in favor of him.
Certainly so! For look, that first spirit that was in
this woman is thrust aside only because he is her
mate—this second one.164
“And all those second ones that are thrust
away—the first ones were their mates, not these.
Consequently, they cannot endure with them,
and the second spirit is thrust aside in favor of
the first spirit.165
“Based upon this, for one who marries a
widow we declare: He does not know it will cost
him his life (Proverbs 7:23); The net seems
spread for nothing [in the eyes of every winged
creature] (ibid. 1:17)—it is not known if she is his
true mate or not.166
“A widow who does not marry—even if her
mate arrives and she does not want to—the
blessed Holy One does not compel her by law. He
designates another woman for that man; and she
is not judged for this in that world, even if she
has no child, since a woman is not commanded to
be fruitful and multiply.167
“This woman who does not remarry—that
spirit that her husband left in her, what becomes
of it? It dwells there for twelve months, and
every night it emerges and visits the soul and
returns to its place. After twelve months, when
the punishment of that man is withdrawn—for
during all those twelve months this spirit is
overwhelmed by sadness—after twelve months, it
leaves there and goes to stand at the gate of the
Garden of Eden, and visits in this world the
vessel that it left. When this woman departs from
the world, that spirit emerges and clothes itself
in her spirit, and she attains it for her husband,
and the two of them shine fittingly in a single
bond.168
“Since we have reached this place, now is the
time to reveal. The hidden ways of the Master of
the Universe are unknown to human beings, and
they all follow the way of truth, as is said: For the
ways of YHVH are right; the righteous walk in
them [while transgressors stumble in them]
(Hosea 14:10). Human beings do not know or
consider how sublime are the deeds of the
blessed Holy One and how strange! Inhabitants
of the world do not know—and all of them accord
with the way of truth, not deviating to the right
or to the left.169
“These who transmigrate, banished by
divorce from that world—who are those women
who marry them in this world? For look, all
human beings have a mate except this one.170
“See now how grand and sublime are His
mighty deeds! We have learned: ‘For one who
divorces his first wife, the altar sheds tears.’
Why? Well, I have already said that all women of
the world abide in the image of this altar, and
consequently they inherit those seven blessings,
all of which derive from Assembly of Israel. And
if he [103a] divorces her, the supernal stone
reverts to deficiency. Why? Because
divorcements join one another.171
 “This is the mystery of what is written: and
he writes her a document of divorce and puts it
in her hand, and she leaves his house and goes
and marries another man (Deuteronomy 24:1–2).
From what is indicated by and goes and marries
a man, don’t we know that it is not the one who
divorced her? Why another? Well, as has been
said: ‘Another,’ we have learned; another is
written; another, we call him—as is written:
From another soil it will sprout (Job 8:19).
Divorcements join as one, divorcement of that
world and divorcement of this world. Whereas
this woman had assumed a supernal image, now
she is subjugated to a lower image.172
“We call him ‫( אחר‬aḥer), another, and we call
him ‫( אחרון‬aḥaron), last. How do we know that he is
called last? As is written: The last one will stand
upon earth (Job 19:25); and here is written and
the last man hates her … or the last man dies
(Deuteronomy 24:3). Last—the verse should read
second. Now, if you say that she should not
marry even ten, one after the other—not so!
Should she marry this husband and no other?
Rather, this is another that we have mentioned—
he is aḥer, another, and he is aḥaron, last. Now a
stone rolls in a sling.173
“Another—why is he called so? For look, the
whole structure has collapsed and turned into
dust; he is who he was, not another! Why do we
call him another? Last, similarly: why is he called
last? Is he really last? Look, if he rights himself,
fine; but if not, he returns and transmigrates,
transplanted as before! So why is he called last?
174

“But come and see what is written: God saw

all that He had made, and look, it was very good
(Genesis 1:31). Good—we have learned—is the
Angel of Good; very is the Angel of Death. For
everything, the blessed Holy One prepares its
rectification.175
“Come and see: A river issues from Eden to
water the garden (Genesis 2:10). This river never
subsides from increasing, proliferating, and
generating fruit; whereas another god is
emasculated, never has desire, and does not
increase or yield fruit—for if he did, he would
obliterate the whole world. Therefore, a person
who enables that side to increase in the world is
called evil and never sees the face of Shekhinah, as
is written: Evil cannot abide with You (Psalms
5:5).176
“This person who revolves through
transmigration has sinned and clung to another
god, who does not yield fruit or increase in the
world. Consequently, he is called another, and
the name determines this; he is who he was, yet
he is called another—another, surely!177
“Last—from the first one on, we call him last,
and so he is called. The second one is
immediately called last, and the blessed Holy
One calls him so: last, so that he will perfect
himself and be last and not return as before. The
third one, too. And so each time from the first
one on; he must be called so: last—for if he were
immediately called second, this would provide a
pretext to return as before, and that structure
would be destroyed.178
“How do we know this? From the Second
Temple, as is written: The glory of this last house
will be greater than the first (Haggai 2:9). For
from the first one on is called last, so as not to
provide a pretext for that structure to fall and
revert to what it was before. Similarly, we call
this one last.179
 “Consequently it is written: Her first
husband, who sent her away, shall not be able to
come back to take her [as his wife]
(Deuteronomy 24:4). Shall not be able—the verse
should read shall not take her; why shall not be
able? Well, since this woman has clung to
another, descending to be subjugated to a low
rung, the blessed Holy One does not want him to
regress from his rung and yield fruit and cling to
that rung of hers.
“Come and see: If this woman does not marry
—even if she whores with all the men of the
world—if her husband wishes, he may return to
her. But if she cleaves to another, this one shall
not be able to come back to the former rung that
he occupied in relation to her; shall not be able,
surely, to ever return to that rung.180
“After she has been defiled (Deuteronomy
24:4). We have learned that she has been defiled
in his heart. If so, even if she goes far away and
whores unmarried. However, once she clings to
another, she accepts a share of that side, and her
first husband, [103b] who is on the other, good
side, must never partake of that and must never
increase that place at all. Now, if the last man
sends her away or if the last man dies (ibid., 3),
she is forbidden to the first one; but she is
permitted to other men—perhaps she will find a
place as before, and a last will arise who will
marry her.181
“Whoever has children from his first wife and
brings this one into his house, conjoins that day
with a harsh whirling sword, from two angles:
first, because she has already thrust away two,
and now he is the third; and further, a vessel that
was dominated by another—how can he convey
his spirit into her, joining and cleaving to her?
Not that she is forbidden, but this surely is a bad
partnership for him.182
“Rabbi Levitas of Kefar Ono, used to laugh
and scoff at such a woman when he saw someone
marrying her. He would say, ‘It is written: She
will laugh at the last day (Proverbs 31:25)—
whoever conjoins with a last man will eventually
become a laughing stock.’183
“Now we should return and examine a certain
great and lofty place that existed in the world, a
stock and root of truth—namely, Obed, father of
Jesse, father of David. For if you say that he is
another, how did a root of truth emerge from this
place?184
“Well, Obed was perfected nobly; he restored
the root of the inverted tree, thereby ascending,
attaining perfection. Therefore he was called ‫עובד‬
(oved), Cultivator, a name earned by no one else
in the world. He came and cultivated and dug the
taproot of the tree; he left the bitter branches
and was restored to the crown of the tree.185
“His son came, inheriting and enhancing it,
and was embraced by branches of another, lofty
tree. He joined tree to tree, and they intertwined.
When David arrived, he found the trees
entwined, embracing one another; so he
inherited dominion over the land. Obed brought
this about.”186
He wept and said, “Oh, old man, old man,
didn’t I tell you that you have entered the great
sea? Now you are in the midst of vast depths!
Prepare to rise! Old man, old man, you brought
this about—for if you had been silent in the
beginning, it would have been fine; but now, you
cannot, and there is no one to grasp your hand,
just you alone. Rise, old man, ascend
ascendantly!187
“Obed was perfected and left the evil field of
evil thistles. His son came and improved and
hoed round the tree. Nevertheless—this is
mystery of mysteries, and I do not know if I
should tell it or not. Speak your word, old man,
surely speak! By this, all other transmigrators
are known.188
“Nevertheless, although the tree was
enhanced, when David came he remained in the
lower tree of the Female, and had to receive life
from another. Now, if this was the case for one
who was perfected and who restored all, how
much more so for other transmigrators who
cannot do so!189
“In all aspects, transformed by
transmigration: so it was with Perez, so it was
with Boaz, so it was with Obed. Through all, the
tree emerged from the side of evil, later joining
the side of good. At first, Er, firstborn of Judah,
was evil (Genesis 38:7); similarly, Mahlon, but
not as much. But by these, evil was consumed
and good eventually emerged—the one of whom
is written goodly to look on, and YHVH is with him
(1 Samuel 16:12, 18). Here, the lower tree stood
firm, and God reigned over nations (Psalms
47:9).190
“In the beginning of all, from another
essential foundation, rungs took root: Reuben,
Simeon, Levi. And Judah, what is written of him?
‘This time I will praise YHVH’… and she ceased
bearing children (Genesis 29:35).191 In the Book
of Enoch: And she ceased bearing children—
corresponding to: Sing, O barren one, who has
borne no child (Isaiah 54:1). For when Judah was
born, the Female emerged joined to the Male,
though She was not set perfectly, face-to-face,
and was incapable of bearing. Once the blessed
Holy One sawed Her and arranged Her, She
became capable of conceiving and bearing.192
“And in the Book of Enoch: And she ceased
bearing children—this refers not to Leah, but
rather to Rachel, the one weeping [104a] over
her children, the one rooted in Judah: ‫יהודה‬
(Yehudah). And she ceased bearing children—for
she had not been arranged.193
“At first, a supernal image. ‫( ראובן‬Re’uven),
Reuben—‫( אור בן‬or ben), light, son; God said, ‘Let
there be light!’ (Genesis 1:3): right, light.194
“‫( שמעון‬Shim’on), Simeon—left, along with that
dross of gold: ‫( שם עון‬sham avon), ‘there, iniquity.’195
“‫לוי‬ (Levi), Levi—convergence of all,
converging from two sides.196
“‫( יהודה‬Yehudah), Judah—Female cleaving to
Male: ‫( י ה ו‬yod, he, vav), Male; ‫( ד ה‬dalet, he), Female,
who was with Him. ‫( ד ה‬Dalet, he)—why this with
that? Simply because through evil clinging to
Her, She is ‫( ד‬dalet), poor, and needs to return
through transmigration—so that the evil will be
consumed and waste away in the dust—and then
sprout on the side of good and emerge from
poverty to wealth, and then ‫( ה‬he). Therefore, ‫י ה ו‬
(yod, he, vav), ‫( ד ה‬dalet, he).197
“Come out, old man! Come out of the depths!
Have no fear! Numerous boats await you when
you sail the sea, for rest.”
He wept as before, and said, “Master of the
Universe! Perhaps the celestial camps will say
that I am an old man crying like a baby!198 It is
revealed before You that I am acting for Your
glory, I have not acted for mine. Look, at first I
should have been careful not to enter the great
sea; yet since I am in it, I should sail in every
direction and emerge.199
“‫( יהודה אתה‬Yehudah attah), Judah, you (Genesis
49:8)—corresponding to what we say: ‘Blessed
are You’: He is ‘Blessed,’ and She is ‘You.’ Jacob
did not say you to any one of them except the
necessary site; this is you.200
“This name will your brothers acclaim
(Genesis, ibid.)—all of them acclaim you for this
name; surely, you, will your brothers acclaim. By
this name, the Other Side is removed and
overwhelmed; for when he is named and
mentioned, the Other Side emerges with Her,
and once you is uttered, She gains dominion and
grandeur, and the Other Side is subdued and not
seen there. Surely, by this name She is
designated and purified of the Other Side; this is
Her ascending dominion, and crushing disaster
for the Other Side. Once your brothers acclaim
you—for this name, you—then your hand on your
enemies’ nape (ibid.): immediately, they are
subdued before you, as determined by this
name.201
“I know, Companions, I know that you
ascribe this name to another lofty place, as is
written: You are a priest forever (Psalms 110:4),
on the supernal right. This is fine; for since those
above and those below acknowledge Rabbi
Shim’on, and he has attained all, whatever he
says is so, and fine. However, when you reach
him, tell him and remind him of the snowy day
when we sowed beans of all those colors. For
look, You are a priest—here Cup of Blessing is
joined to the right, with no separation at all!
Thus, You are a priest forever—here joined to the
right fittingly.202
 “Therefore, ‫( יהודה אתה‬Yehudah attah), Judah, you
—this you, will your brothers acclaim. It is not
written Judah, whom your brothers will acclaim—
and nothing more—rather, for the name you. You
—this place, and no other, needs this name.203
“Judah, first father and second father, never
replaced. Consequently, Perez was empowered
potently—more so than anyone else in the world
—and therefore the formation of David is
reckoned first from Perez and not from Boaz,
who underwent change.204
“Companions, if you look closely, no words in
obscurity do I speak, although they are obscure.
“Hence, he gained this name called you—
rising to his vigor the first time and the second
time, never changing. Judah’s children and his
seed acknowledged and said For You are our
father (Isaiah 63:16)—which is never so for other
transmigrators. Other transmigrators have two
fathers and two mothers for the structure. These
mysteries lie in the depths of the sea, in the
heart of the abyss. Who can draw them out?
Arise, old man, steel yourself potently; draw
pearls out of the depths!205
“Boaz appears to have undergone change
when he engendered Obed, since Obed changed.
Not so! Ibzan is Boaz; he is the first father, who
did not change. Now, if you say that he is he—
surely when he aroused for this act, he was
within him. Who? The one powerful as a lion, as
the king of beasts, was within him, so that no
[104b] change would occur in David. The matter
reverted to the original root, so that all would
issue from one father and one chain; all is one,
and there was no change in the cycle of David’s
seed. Thus you, from beginning to end, with no
change at all. Now, old man, you have emerged
from the depths of the heart of the sea!206
“Judah, you (Genesis 49:8), surely, from
beginning to end! It is not fitting for any of the
other sons except him alone to be called you.
Happy is the share of David, who was so refined
and elevated beyond other roots of human beings
on earth!
“Will your brothers acclaim (ibid.). The verse
should read will all inhabitants of the world
acclaim. Why your brothers? Well, it is customary
among all inhabitants of the world that they
perform levirate marriage for transmigration
only from the aspect of brothers: a brother
designated to marry. Yet here all of your brothers
will acknowledge to you that the chain of
kingship will not develop from them, but only
from you—you from beginning to end. You
performed, and from you issued the whole chain
and stem of the lion. Your children are lion cubs,
who have not been transferred to the variation of
your brothers—not transformed into a lamb, an
ox, a kid, or any other image. Rather, a lion
began to construct and a lion completed the
structure; your entire chain is lion cubs. For if
transmigration had come from the side of your
brothers, all images would have transformed,
mingling with one another. This is: your brothers
will acknowledge to you—that none of them was
involved in the transmigration of the chain of
your son. Your hand rises erect, for in you there
was no other admixture from them.207
“This corresponds to: From the prey, O my
son, you mount (Genesis 49:9)—for there was no
prey for another on your table.208
“He crouches (ibid.)—at the death of Er.
 “Lies down (ibid.)—at the death of Onan.
“Afterward, he grew mighty as a lion (ibid.),
to raise up Perez; as the king of beasts (ibid.), to
raise up Zerah.209
“Who will raise him? (ibid.)—as is written: ‫יסף‬
‫( ולא‬Ve-lo yasaf), And he did not continue, to know
her any longer (Genesis 38:26), which is
translated as: And he did not cease. Who will
raise him—who will say, ‘This woman is
forbidden’? Who will say, ‘Because she has
completed her ways, she no longer needs you.
Seeing that this widow has completed her ways,
it is fitting to withdraw from her’? But, who will
raise him? Surely, from then on, she is his; for
look, he has removed the one rattling in her
belly!210
“A hidden mystery, old man! Why a man’s
brother? Or, why Judah, who was his father?
Well, that one rattling in her belly sees that the
one who had been protecting him is denouncing
him from every direction—he has to leave! Once
he leaves, he invites another—that other spirit—
and they come to enter as before, until he is
constructed as before, through the power of the
intense denunciation that he launches against his
brother. From then on, this woman is permitted
to him.211
“Happy is the share of Judah! At first he was
a whelp; afterward, a lion—growing mighty and
expanding in strength, so afterward, a lion—and
he culminated as the king of beasts. Not so with
all those other inhabitants of the world; thus,
Judah, as we have said.212
“Reuben, Simeon, Levi—three, as we have
mentioned. Judah joined them, and all is
fitting.213
 “Issachar, Zebulun—two thighs, the place
where true prophets suckle. Of the right thigh is
written: Of the children of Issachar, those who
had understanding of the times (1 Chronicles
12:33). And it is written: Rejoice, Zebulun, in
your going out (Deuteronomy 33:18); and in the
great measure is written: Zebulun will dwell by
the shore of seas, and he by a haven of ships.
Why? Because ‫( ירבתו‬yarkhato), his flank, upon
Sidon (Genesis 49:13)—the measure of his ‫ירך‬
(yarekh), thigh, extends to Sidon.214
“Benjamin remained above, between the
thighs. For look, Joseph was an image on earth,
performing in this world, and with him Moses
performed: Moses took the bones of Joseph with
him (Exodus 13:19)! Benjamin ascended—
Benjamin, Righteous One of the World!215
“From the knees and below: Dan and
Naphtali, Gad and Asher. Left knee—Dan, until
the joint of the foot. Joint of the foot—Naphtali.
Consequently, Naphtali, a hind let loose (Genesis
49:21)—light-footed.
“Right knee—Gad: he will raid their heel
(Genesis 49:19), until the joint of the heel. Asher,
joint of the right heel: dipping in oil his foot
(Deuteronomy 33:24), and similarly: Iron and
bronze your shoes… (ibid., 25).216
“All these are supernal images, the image
above. Because they were real creatures in this
world, Shekhinah was arrayed in them—[105a] in
these twelve joints, twelve extensions spreading
from the real Israel, as is written: All these are
the tribes of Israel, twelve (Genesis 49:28), for
the extensions of Israel are called ‫( אלה‬elleh),
these, so that the name ‫( מי‬mi), Who, will spread,
perfecting the structure, enfolding Israel in the
name ‫( אלהים‬Elohim). Elleh, these, is totality of Israel;
mi, Who, joins with elleh, these, and the structure
is established: one name truly.217
“As the Chieftain of Esau said to Jacob, as is
written: for ‫( שרית‬sarita), you have become prince,
with Elohim (Genesis 32:29), above, in primordial
array, in the primordial structure. All these (ibid.
49:28)—surely, the primordial structure.
Consequently, Israel will never be annihilated.
And if—perish the thought!—they were
annihilated, this name would not exist, as is
written: They will wipe  out our name from the
earth. And what will You do for Your great name?
(Joshua 7:9). Great name—primordial structure,
primordial name: Elohim.218
“Now that Israel are in exile, the entire
structure, as it were, has collapsed. But in the
time to come, when the blessed Holy One will
redeem His children, mi, Who, and elleh, these—
which were separated in exile—will join as one,
the name will be perfectly established, and the
world will be fragrantly firm, as is written: ‫מי אלה‬
(Mi elleh), Who (are) these, that fly like a cloud,
like doves to their cotes? (Isaiah 60:8). Since this
is one name, it is not written ‫( מי ואלה‬Mi ve-elleh),
Who and these, but rather Mi elleh, Who these—
one name, indivisible. For in exile, mi, Who, has
withdrawn above—Mother, as it were, away from
children, and the children have fallen. And the
name that was complete—that supernal,
primordial, grand name—has fallen. For this we
pray and sanctify in synagogue, that this name
may be restored as it was: ‘May His great name
be enhanced and sanctified!’ Who is ‘His name’?
That ‘great’ one, first of all. For it has no
structure without us: Mi, Who, is never built up
without elleh, these. So, at that time, Mi elleh, Who
(are) these, that fly like a cloud? The whole world
will see that the supernal name has been
restored to perfection. And if this great name of
His is perfected and rebuilt, then the people of
Israel rule over all, and all other names recover
their perfection, since they all depend on ‘His
great name,’ first structure of all.219
“This mystery is: When He created worlds,
this name was built as first structure of all, as is
written: Lift your eyes on high and see: Mi, Who,
created elleh, these (Isaiah 40:26)—creating the
name in perfection. And when He created elleh,
He created it with all the forces it deserved, so
that His name would be fittingly arrayed, as is
written: who brings forth their array by number
(ibid).220
“What is ‫( במספר‬be-mispar), by number? Well,
the blessed Holy One has a son who shines from
one end of the world to the other. He is a great
and mighty tree, whose head reaches heaven and
at whose end spread roots, embedded in holy
earth. His name is mispar, number, and He hovers
in the upper heaven, with five expanses
suspended from Him, extending to this mispar, all
of whom bear this name by virtue of Him, as is
written: The heavens  ‫( מספרים‬mesapperim), declare,
the glory of God (Psalms 19:2)—by virtue of this
mispar, all those heavens attain this name. Thus,
who brings forth their array be-mispar, by number;
for were it not for this mispar, no forces or
generations would exist in the worlds.221
“Of this is written Who has counted the dust
of Jacob, ‫( ומספר‬u-mispar), or numbered, the seed of
Israel? (Numbers 23:10). There are two who
counted the flock, by whose hand they were
numbered, for the evil eye had no power over
them. Who has counted the dust of Jacob—here
is one who made a count. Or numbered the seed
of Israel—here is the other enumerator. Over
both of these, the evil eye had no power. For
look, Who has counted the dust—those holy
rungs, smooth stones from which water issues
for the worlds. Therefore, your seed shall be like
the dust of the earth (Genesis 28:14). Just as the
world is blessed by virtue of the dust, so too, all
the nations of the earth will be blessed through
your seed (Genesis 22:18)—like the dust of the
earth, truly!222
“U-mispar, Or numbered (Numbers 23:10)—the
second enumerator, who counted ‫( רבע‬rova),
reclining: all those females, pearly feet of the
bed on which Israel lay.223
“From then [105b] on, He counts all, since
He has a good eye, as is written: He counts ‫מספר‬
(mispar), the number of, the stars (Psalms 147:4).
Who counts the stars? Mispar, Number, counts the
stars—by Him they are all reckoned.224
“In the time to come, Flocks will again pass
under the hands of one who counts (Jeremiah
33:13). We do not know who it is; but since at
that time all will be united, inseparable, it will be
all—all will be one enumerator.225
“Rise, old man, arouse! Grow mighty in your
strength, and sail the sea!”
He opened, saying, “Who has counted the dust of
Jacob, or numbered the seed of Israel? (Numbers
23:10). When the blessed Holy One arouses to
revive the dead, these who returned in
transmigration—two bodies with one spirit, two
fathers, two mothers—how many cycles revolve
for this! Although this has been mentioned and it
is so, yet Who has counted the dust of Jacob, and
He will restore everything and nothing will be
lost and all will rise. Surely it has been said:
Many of those who sleep in  ‫( אדמת עפר‬admat afar),
ground of dust, will awake (Daniel 12:2). Admat
afar, Ground of dust—these, as explained.226

“In the Book of Enoch: When the

Companions gazed at those letters suspended in
the air within, namely, ‫ פ מ ת ר‬,‫( א ע ד‬alef, ayin, dalet;
pe, mem, tav, resh)—corresponding to: I praise the
dead, who have already died (Ecclesiastes 4:2)—
‫( אדמת עפר‬admat afar), ground of dust, those
letters.227 A voice aroused, informing as follows:
In the second structure, afar, dust; first one, admat,
ground. Second one, perfected, is essence; first
one, compared with it, is refuse.228
“Admat afar, Ground of dust—all of them will
awake: these, who have been perfected, ‫לחיי עולם‬
(le-ḥayyei olam), to everlasting life. Who is olam,
world? The world below, for they did not merit
being in the world above. And those, who were
unworthy, to shame and everlasting contempt
(Daniel 12:2). What is to shame? Well, the Other
Side will be eliminated from the world, and the
blessed Holy One will leave those imbued by that
side for all inhabitants of the world to be
astonished.229
“Who caused all this? The one who did not
want to increase in the world and did not want to
uphold the holy covenant. He thus caused all that
he caused and all these transmigrations that I
have mentioned until here. Until here, old
man!”230
He was silent for a moment. The Companions
were amazed; they did not know if it was day or
night, if they were standing there or not.231
The old man opened, saying, “If you buy a
Hebrew slave, six years he shall serve and in the
seventh he shall go free, with no payment
(Exodus 21:2). This verse proves all that has
been said. Every male bears the image of World
of the Male, and every female bears the image of
World of the Female. As long as he is a servant of
the blessed Holy One, he cleaves to Him and to
those six primordial years. If he uproots himself
from His service, the blessed Holy One uproots
him from those six years of World of the Male
and he is handed over to someone from six sides.
He serves him for six years and is uprooted from
six years; afterward he descends from there and
is delivered to World of the Female. Since he did
not want to abide in World of the Male, he
descends and abides in the Female. The Female,
who is seventh, comes and takes him; from now
on, he belongs to World of the Female.232
“If he does not want to abide in Her and in
his redemption, he descends below and clings
below, attached to the Other Side. From here on,
he is uprooted from World of the Male and from
World of the Female—joined to those slaves of
the Other Side. Now that it is so, he needs a
blemish, to be branded with a mark of blemish,
for every blemish belongs to the Other Side. And
from Jubilee on, he transmigrates again,
returning to the world as before, cleaving to that
World of the Female, no further. If he proves
worthy, he generates offspring in the world, all in
the mystery that is written: Maidens behind her,
her companions, are brought to you (Psalms
45:15). Happy is he when he is perfected,
attaining this!233
“If he does not prove worthy even in the
transmigration of Jubilee, then he is as if he were
not. He returned, yet his days were not fulfilled
by marrying in the world and generating
offspring. What is written? If he came by himself,
he shall go out by himself (Exodus 21:3): if he
enters that world alone without [106a] offspring
—having refused to strive for this, leaving this
world alone with no descendant—then he whirls
like a stone in a sling, until that place of the
mighty rock. He enters there, and immediately
the spirit of that lone one blows—abandoned by
his female, moving alone like a serpent joining no
other on the path—blowing on him and he
quickly leaves that place of the rock, alone, and
goes roaming through the world until a redeemer
is found to restore him. This corresponds to: If he
came by himself, he shall go out by himself—this
one who refused to marry, to have offspring.234
“However, if he was husband to a wife
(Exodus 21:3), having married and endeavored
with his wife but unsuccessfully, such a man is
not banished like the other: he does not enter
alone and does not leave alone. Rather, if he was
husband to a wife, the blessed Holy One does not
withhold the reward of any creature, even if they
failed. What is written? His wife shall go out with
him (ibid.)—both of them transmigrate,
succeeding in joining as one, as before. This man
does not marry a divorcée, but rather the one
with whom he endeavored at first and failed.
Now they will succeed together, if they refine
their deeds. Thus, his wife shall go out with
him.235
“If his master gives him a wife [and she
bears him sons or daughters, the wife and her
children shall be her master’s, and he shall go
out by himself] (Exodus 21:4). Now Scripture
returns to other matters: to the one who goes out
alone, without any female at all, and that place
called Seventh will redeem him. That Seventh is
called his master, Master of the whole earth. If
this Master of his feels compassion for him and
restores him to this world all alone as he was,
and gives him a wife—one for whom the altar
sheds tears—and they join as one, and she bears
him sons or daughters, the wife and her children
shall be her master’s, as has been said.236
“For if he returns and mends the site that he
damaged in his life, he is accepted by the Holy
King, who receives him and then establishes him
perfectly. This one is called ba’al teshuvah, master of
returning, for he inherits the dwelling-place of
that flowing, gushing river, and refines who he
was before. Once he has been refined and has
turned in repentance, he attains perfection; for
there is nothing in the world, and no entrance in
the world, that cannot be breached by one who
turns in repentance.237
“What is he shall go out by himself (Exodus
21:4)? This has already been explained, but it
contains something further. He shall go out  ‫בגפו‬
(ve-gappo), by himself—as is said: ‫( על גפי‬al gappei), on
the summit of, the heights of the city  (Proverbs
9:3). Just as there, elevation and ascension; so
here, elevation and ascension: the place where
ba’alei teshuvah, masters of returning, ascend—and
even the completely righteous cannot stand
there. Therefore, once he has returned in teshuvah,
the blessed Holy One accepts him
immediately.238
[109a]239 “If his master (Exodus 21:4)—
Master of the earth.240
“Gives him a wife (ibid.)—from here we learn
that it is not in one’s power to take a wife; rather,
all is to be weighed on scales (Psalms 62:10).
Gives him a wife—for it does not lie in his power.
And who is she? One who is not his and was not
intended for him. Who is she? One who was
designated for another, yet this man anticipates
him by supplication and marries her. This one,
whom he did not deserve, is given to him. The
blessed Holy One sees from afar and foresees
that this woman is ready to generate offspring in
the world. This man anticipates by supplication,
and she is given to him; and he generates fruit
and sows seed in a garden not his. Therefore, the
wife and her children shall be her master’s, and
he shall go out by himself (Exodus 21:4). O poor
unfortunate one! How he exerted himself in vain,
toiling and striving to bring forth fruit in a
garden not his and emerging empty-handed!241
“Old man, old man! In times such as these,
wouldn’t you push the gate open with your feet—
like someone lying on the ground powerless,
incapacitated by great weakness, yet pushing
with his feet? Strengthen yourself, old man! Do
not fear!242
“This poor unfortunate one who exerted
himself in vain—say why! If because he sowed in
another garden, not his, fine. If so, the blessed
Holy One gave him that garden in which to sow,
for he in fact did not take it.243
“But come and see: All things done by the
blessed Holy One are entirely just, and no thing
is in vain. This one to whom the blessed Holy
One gave a wife—in whom he generated fruit and
verdure—is not like other transmigrators. One
who strives in this world to expand the tree is
unlike one who does not want to strive, who
uproots, casting down leaves of the tree and
diminishing its fruit.244
“He to whom his master gave a wife, so as to
generate fruit, endeavored at first to expand the
tree but was unable. He does not possess great
worthiness; for if he were fittingly worthy, he
would not have returned in transmigration like a
stone in a sling. For look at what is written: I will
give them, in My house and within My walls, a
monument and a name better than sons and
daughters  (Isaiah 56:5)! Now that he is not
worthy, the blessed Holy One sees that he tried
but was unable.245
“Whereas this one, his master gives him a
wife, as we have said. Since the blessed Holy
One has compassion on him and gives her to him
out of mercy, He collects what is His first,
drawing as much as he diminished from the
spring. Consequently, the wife and her children
shall be her master’s (Exodus 21:4), and
afterward he will return and strive for himself to
fill his deficiency. Until here, mystery of the
verse.246
“Old man, you said that he endeavored in vain,
yet you did not notice that in what you are
saying, you yourself are proceeding in vain! For
look at the following verse, which destroys the
entire structure that you have built until now,
and you think that you are sailing the sea
however you wish! What is it? As is written: If
the slave says, yes, says, ‘I love my master, my
wife, and my children; I will not go free’ (Exodus
21:5).247
“Woe, old man, what will you do? You
thought that no one would pursue you; but look,
this verse has emerged from behind a wall like a
doe in the field, leaping after you—thirteen leaps
it leapt behind you and overtook you! What will
you do, old man? Now you must gather your
strength, for until today you have been a mighty
warrior.248
“Old man, remember the snowy day when we
sowed beans and there were many mighty
warriors [109b] confronting you, and you alone
defeated thirteen of them, each of whom would
kill a lion before breakfast. If you defeated those
thirteen, how much more so these thirteen,
consisting only of words!249
“Says, yes, says (Exodus 21:5), it is written.
Well, the way of the blessed Holy One is to
execute judgment fully. When the time arrives for
this woman to find a mate, what does He do? He
kills this one, and that mate marries her, and he
departs this world alone, single.250
“If the slave says, yes, says—the Companions
have established it according to the simple
meaning of the verse: If [the slave] says—at the
beginning of the six years. Yes, says—at the end
of six years, before the seventh has commenced;
for if he speaks even a day into the seventh, his
words are void. Why? It is written: the slave—
while he is still a slave, in the sixth year. If he
spoke at the beginning of six and did not speak
at the end of six, it counts for nothing. Therefore,
twice: says, yes, says.251
“Here, while he is still with this woman, he
increases prayer and supplication daily before
the Holy King. Just as beginning was by
supplication, so is end by supplication. This is
says, yes, says—says, at first, when he
anticipated by supplication; yes, says, at the end,
accepted with mercy.252
“I love my master (Exodus 21:5): by virtue of
this and of expressing love for the blessed Holy
One through abundant prayer—mending his
actions and saying, I love my master, my wife,
and my children—the blessed Holy One accepts
him, through that repentance and abundance of
prayer. What does He do? Whereas he was going
to return in transmigration and endure
punishment in this world for what he did, he
does not return. What does He do? He brings
him to the Court of the Heavenly Academy, which
judges him and delivers him to the house of
lashes. The blessed Holy One marks him,
indicating that he is being delivered there,
blemishing him to be under the dominion of
foreskin until a certain time, after which He
redeems him.253
“If when he is branded with a blemish,
Jubilee arrives—even if there is just one day until
Jubilee, it is considered as if the entire Jubilee
had elapsed. Such is his punishment, no more;
Jubilee comes and he is redeemed, conducted
through the curtain. Until here.”254
The old man closed his eyes for a moment.
He opened, saying, “Hear, O mountains, the
grievance of YHVH, and you firm ones, foundations
of the earth! For YHVH has a grievance against His
people… (Micah 6:2). Old man, old man! Until
now you were in the depths of the sea, and now
you have leapt into mighty mountains to wage
battle with them. Yet surely even now you are in
the fierce sea; but while roaming the depths of
the sea, you encountered those mighty
mountains within the sea. Now you must wage
battle against the depths of the sea and against
these mountains!255
“Weary one, who put you into this? You were
tranquil, yet you sought all this. You did it, so
endure! Now you cannot turn back. Gather your
strength, old man; gird your sword! Do not fear
to smash those mountains so they do not
overwhelm you. Say to them, ‘Towering
mountains, mighty mountains, how formidable
you are!’
 “Two verses are written. One is: Arise,
contend with the mountains, and let the hills
hear your voice (Micah 6:1). The other is: Hear,
O mountains, the grievance of YHVH (ibid., 2).
Well, there are mountains, and then there are
mountains! There are mountains towering above,
above; of these is written Hear, O mountains, the
grievance of YHVH. And there are lower
mountains, beneath those; of these is written
Arise, contend with the mountains, for the
pursuer of quarrels is near them. So, there are
mountains, and then there are mountains!256
“Now, you might say, old man, ‘Look, it is
written: and let the hills hear (Micah 6:1)—these
hills, all those below—and now you make them
mountains!’ Well, so it is: compared to towering
mountains, they are hills; when they are by
themselves, they are called mountains.257
“Come and see what is written: and you firm
ones, foundations of the earth (Micah 6:2). Since
it is written Hear, O mountains (ibid.), [110a]
who are mountains and who are firm ones? Well,
mountains and firm ones are all one, but these
are three lofty ones above, over their heads, and
those are three below them, and all are one.
Mountains above, and of them David said I raise
my eyes to the mountains (Psalms 121:1); these
are three primary ones. And you firm ones—
these are three later ones, below them: two
supports of the house and one joy of the house.
These are called foundations of the earth; they
are firm ones and so they are called.258
“Old man, you know that if one waging battle
is not alert, he will not triumph. He must strike
with his hand and be on guard with his thoughts:
what the other is thinking, he should think. The
weak hand constantly poised for that thought,
and the right for everything—for thought and for
striking.259
“Just now you said, ‘‫( והאיתנים‬Ve-ha-eitanim), you
firm ones, are firm ones below, and mountains
are above.’ On guard, old man! For look, another
thought is confronting you—as is written: ‫לאיתן‬
‫( משכיל‬Maskil le-Eitan), A maskil for Ethan, the Ezrahite
(Psalms 89:1), and this is Abraham the Elder,
who is called Eitan, Ethan. And if Abraham is Eitan,
then Isaac and Jacob are eitanim, firm ones. Rise,
old man, for you know that this thought is
striking your thought!260
“He took up his theme and said, ‘‫( איתן‬Eitan),
Enduring, is your dwelling, and set in the cliff
your nest’ (Numbers 24:21). Eitan, Enduring, is
the morning of Abraham, corresponding to The
morning dawned (Genesis 44:3)—the pillar upon
which the whole world stands, inheriting its light
from Abraham, called River issuing from
Eden.261
“Old man, old man! Look, another thought is
confronting you, and you do not know how to be
alert in waging battle! Old man, where is your
strength? Surely, the battle is not won by the
mighty (Ecclesiastes 9:11). ‫( משכיל לאיתן‬Maskil le-
Eitan), A maskil for Ethan, the Ezrahite (Psalms
89:1). It is written maskil—this is the river issuing
from Eden, who is David’s interpreter, informing
him of those concealed, supernal matters. If maskil
is the river issuing from Eden, Ethan the
Ezrahite is Abraham, above!262
“Surely, I know! And though I am an old man,
I am striking at this thought. Ethan the Ezrahite
includes two rungs. Morning dawned—dawned is
Abraham; morning is the river. Similarly, Ethan
the Ezrahite—Ezrahite is Abraham; Ethan, as has
been said, is that river issuing.263
 “Now, old man, rise, stand in your chariot!
For now you will fall and not be able to rise. Here
comes King Solomon with his troops, chariots,
warriors, and cavaliers, coming toward you.
Leave the field so he will not find you
there!264  All the men of Israel gathered before
King Solomon at the Feast, in the month of
Ethanim (1 Kings 8:2)—the month in which the
eitanim, firm ones, were born. And who are they?
The patriarchs; they are the firm ones of the
world. This month is ‫( תשרי‬tishrei), Tishrei, in which
the alphabet is reversed, from below to above.265
“Further, based on your words, it is fitting
that you leave the field. If it were written ‫איתן‬
‫( משכיל‬Maskil Eitan), A maskil of Ethan, the Ezrahite,
then as you said. But now that it is written ‫לאיתן‬
‫( משכיל‬Maskil le-Eitan), A maskil for Ethan, the Ezrahite,
your battle is worthless. Leave the field against
your will; do not show yourself there!266
“O poor unfortunate one! How will you
escape? If they will defeat you like this and you
flee from the field, all inhabitants of the world
will pursue you, and you will not dare to face
anyone! Here I swear that I will not leave the
field! Here I will encounter King Solomon face-
to-face, and all the men of Israel—warriors,
cavaliers, and his chariots.267 The blessed Holy
One will help you, old man, for you are weary.
Arise, old man; brace yourself! Until today you
were the mightiest of men!”
He opened, saying, “‫( משכיל לאיתן‬Maskil le-Eitan), A
maskil for Ethan, the Ezrahite. If it were written
‫( משכיל לדוד‬Maskil le-David), A maskil for David, then as
you said. However, A maskil for Ethan. There is
maskil, and then there is maskil! There is maskil
above, and there is maskil below. A maskil for Ethan
—when that river rises in desire, all limbs
rejoice, joining with Him. He [110b] ascends,
ascending to the supernal brain, which is
satisfied with Him and rejoices in Him. Then,
maskil le-Eitan—enlightening Him, disseminating to
Him, through Abraham His beloved, all that is
needed. That supernal brain maskil le-Eitan,
enlightens Ethan. And when King David is
arrayed in desire toward Him, He maskil le-David,
enlightens David, just as the supernal brain
enlightened Him. So there is maskil, and then
there is maskil!268
“In the month of Ethanim (1 Kings 8:2)—for
in this month, the eitanim, firm ones, were born.
The structure below resembles that above, so in
it were born mountains and firm ones—
mountains, concealed; firm ones, thighs strong
as copper, with that firm one between them.269
“Rise, old man! Strike on all sides! When
Moses ascended to receive the Torah, the
blessed Holy One transmitted to him seventy
keys of Torah. When He reached fifty-nine, there
was one key hidden and concealed, which He did
not give to him. He pleaded before Him. He
replied, ‘Moses, all upper and lower keys depend
upon this key.’270
“He said before Him, ‘Master of the
Universe, what is its name?’
“He replied, ‘Eitan, Firm one, and all those
eitanim, firm ones, depend upon it and are
sustained by it.’ And outside the body, for Written
Torah informs and enlightens it. It is the essence
and key of Written Torah. And when Oral Torah is
arrayed toward it, it becomes key of all, Her key.
Then, maskil le-David, enlightening David.271
“Since Oral Torah inherits, letters are
reversed; so it is called ‫( תשרי‬tishrei), Tishrei. It is
‫( תש״ר‬tav, shin, resh), but since it is the mystery of
the Holy Name, the blessed Holy One sealed
within it a letter of His name: ‫( י‬yod). With the
altar He sealed within it ‫( ה‬he)—‫( הרשת‬ha-reshet), the
mesh, extending to the middle of the altar
(Exodus 27:5). Deborah came and sealed within
it ‫( ו‬vav), namely, ‫( ותשר‬va-tashar), Then sang,
Deborah (Judges 5:1). In this place, sealing of the
Holy Name that He sealed within Her.272
“When that key opens Oral Torah, we must
perceive it, and this is ‫( תניא‬tanya), It has been
taught; ‫( איתן‬Eitan), Enduring, is your dwelling
(Numbers 24:21); baraita, external teaching,
outside of the body. ‫( איתנים‬Eitanim), Firm ones, are
‫( תנאים‬tanna’im), teachers—pillars, supports, outside
of the body.273
“Now something should be revealed: When
these relate to Written Torah, they are called
eitanim, firm ones; relating to Oral Torah, they are
called tanna’im, teachers. Eitan, Firm, relating to
Written Torah; tanya, it has been taught, relating
to Oral Torah—all fittingly.274
“Companions, look, I am on the field! King
Solomon with his mighty warriors will come and
find an old man, feeble in strength, mighty, a
warrior, victor of battles! I know that he is
coming, standing behind a rock in the field, and
he is watching me and how my strength endures
in the field. Alone he watches, for he is a man of
peace, master of peace, and he goes away.275
“Now, old man, your strength adorns you,
and you stand alone in the field! Return to your
place and cast off your weapons, like one leaving
the battle-ground.276
“Hear, O mountains, the grievance of YHVH,
and you firm ones, foundations of the earth!
(Micah 6:2). Hear, O mountains—as we have
said. And you firm ones, foundations of the earth
—foundations of the earth, indeed, for by them it
is nourished, receiving daily, so they are
foundations of the earth.277
“For YHVH has a grievance against His people
(ibid.). Who can endure the grievance of the
blessed Holy One? Certainly not Israel!
Therefore he says to these, Hear, O mountains—
this is one quarrel. Arise, contend with the
mountains (ibid., 1)—a second quarrel, which the
blessed Holy One quarrels with them. All those
disputes with Israel and all those reprimands are
entirely like a father toward his son, as they have
established.278
“Concerning Jacob, when He sought to
quarrel with him, what is written? For YHVH has a
grievance against Jacob (Hosea 12:3). What is
the grievance? As is written: In the womb he
seized his brother by the heel (ibid., 4). For this
matter came reprimand and all those grievances.
Is this not a weighty matter: In the womb he
seized his brother by the heel, and in his
strength he strove with God? This is no small
matter, what he did in the womb. Now, is there
deception in the womb? Surely, he practiced
deception in the womb; but Jacob thrust away his
brother Esau entirely so that he would have no
share at all. And Esau complained only [111a]
about one that is two, as is written: He deceived
me  ‫( זה‬zeh), this, two times (Genesis 27:36). The
verse should read ‫( אלה‬elleh), these, two times;
why zeh, this? Well, one comparable to two, one
emerging as two. And what is that? ‫בכרתי‬
(Bekhorati), my birthright—letters reversed,
becoming ‫( ברכתי‬birkhati), my blessing. Zeh, this, two
times—one comparable to two.279
 “Esau did not know what he did to him in the
womb, but his appointed prince knew, and at this
sound the blessed Holy One shook the heavens
and their array. For his prince did not demand
blessing and birthright nor say anything about
this; he could have demanded blessing but did
not. However, brotherhood he surely did demand
—Do not hide yourself from your own flesh and
blood (Isaiah 58:7), yet Jacob did not want to
give him anything to eat before he took his
birthright from him. What birthright did he take
from him? The birthright above and below; ‫בכרה‬
(bekhorah), birthright, lacking ‫( ו‬vav).280
“So, he seized his brother by the heel (Hosea
12:4), precisely—deceiving him, casting him
behind. What is ‘behind’? He made him emerge
first into this world. Jacob said to Esau, ‘You take
this world first, and I will follow.’281
“Come and see what is written: Afterward his
brother came out, his hand gripping Esau’s heel
(Genesis 25:26). Now, do you imagine that his
hand was grasping the other’s foot? Not so.
Rather, what did his hand grasp? The one who
was a heel. And who is that? Esau. For Esau was
called heel from the moment that [Jacob]
deceived his brother; yet since the day that the
world was created, the blessed Holy One called
him heel, as is written: He will strike you at the
head, and you will strike him at the heel (Genesis
3:15)—you, called heel, will strike him first, and
finally he will strike your head right off you. Who
is that? Samael, head of the serpent, who strikes
in this world.282
“So, in the womb he seized his brother by the
heel—making him a heel—and Esau acquired this
world first. This is the mystery of what is written:
These are the kings who reigned in the land of
Edom before any king reigned over the
Children of Israel (Genesis 36:31). And this is the
mystery spoken by King Solomon: An inheritance
gained hastily in the beginning—its end will not
be blessed (Proverbs 20:21)—at the end of the
world. So, in the womb he seized his brother by
the heel….283
“What is: In his strength he strove with God
(Hosea 12:4)? So they have said: ‘With his might
and power.’ Fine; but not so, clarity of the word.
Jacob is supernal image and holy body. For since
the day that Adam existed, there has not been a
body like the body of Jacob, and the beauty of
Adam was the genuine beauty possessed by
Jacob, and the image [111b] of Jacob was the
genuine image of Adam.284
“As for Adam, when the serpent appeared
and he was seduced, the serpent overcame him.
Why? Because Adam had no power, since until
now the one who was his power had not been
born. And who is the power of Adam? Seth, who
was in the genuine image of Adam, as is written:
He engendered in his likeness, after his image,
and called his name Seth (Genesis 5:3). What is
in his likeness, after his image? That he was
circumcised.285
[110b] “What is the voice of a woman that can be
joined by the voice of a serpent, like a dog with a
bitch?286
“[111a] Come and see: The voice of a serpent
cannot join or cling to the voice of any woman in
the world; but there are two women with whom
the voice of a serpent can join. One is she who
does not duly guard her menstrual impurity and
her days of cleansing, or who immerses one day
early. And the other is a woman who delays
carnal knowledge with her husband to inflict
suffering upon him—unless he does not mind or
care about this. But these two women—as they
hasten, so they tarry with the voice of the
serpent until voice cleaves to voice. As she
delays, to bring suffering upon her husband, so
the voice of the serpent hastens to fuse with this
woman’s voice. These are two women with
whose voices the serpent’s voice joins, like a dog
with a bitch.287
“Now, you might say, ‘What do we care if
voice joins voice or not?’ Woe that inhabitants of
the world perish like this, unaware! Regarding
this voice of a woman, joining and blending with
the voice of a serpent: When the wicked, evil one
comes out of the vessel and roams the world, she
encounters these two voices—the serpent’s voice
and the woman’s voice—and the woman is
inflamed by them, and they by her. Once she is
inflamed, they conceive; a spirit takes shape with
her until it flies into this woman’s womb. And
when this woman gives birth, that wicked one
comes and assigns the spirit—an evil bond, voice
of the serpent rattling inside her—and it laughs
at the baby until that wicked one comes, like a
woman entrusting her son to another woman,
who babbles to him and giggles at him babyishly
until his mother arrives. This is how that spirit
acts, and often it becomes an agent of the wicked
one and kills him, as is written: On the side of
their tormentors, power (Ecclesiastes 4:1)—not
[111b] as you say, but rather the power of that
spirit. So twice it is written: with no one to
comfort them (ibid.)—once from wicked Lilith
and once from that spirit.288
“Old man, now you have friends, and you are
speaking like someone who sees no one waging
war. Look, they are all at peace with you! From
now on, I will not remove my weapons, so that
my name will be remembered.289
“That crouching sin lies by the opening like a
dog. When the last sound given by the woman
comes forth, he leaps from the opening, is
removed from there, and follows it. Why?
Because the blessed Holy One sends one of His
keys, and as the voice flies off, the key comes.
The serpent follows the voice issuing into the
world and moves to the hill of the belly, rattling
until the time when she is cleansed from the filth
of the serpent’s bites. The blessed Holy One
spins revolutions, generating actions fittingly.290
“All this because that belly was thrust away.
Yet surely he was thrust from that belly and has
no share, and he is thrust from the belly below of
other women of the world. For although pain is
inflicted, he is not empowered to dominate it.
Which belly is he given to dominate? The belly of
the straying wife, as is written: Her belly will
swell (Numbers 5:27), for this is the belly upon
which he wreaks vengeance as he wishes; this
belly is his, given to him so that he not be utterly
thrust away.291
“Now, my beloved friends, listen! I have not
seen you, and I have spoken to you.292 All words
are tiresome (Ecclesiastes 1:8), no human can
speak—even words of Torah are tiresome! As is
written: Jacob was left alone, and a man wrestled
with him, and it is written: He saw that he could
not prevail against him and he touched the
socket of his thigh (Genesis 32:25–26). That
thigh he gained from Jacob, and that thigh
remained in weakness—until Samuel arrived.
What is ‘in weakness’? That it did not conduct
prophecy. When Samuel arrived, he took that
thigh and lifted it from that place, snatching it
from him. Since that time it has been withheld
from him, and he has no share in holiness at
all.293
“The blessed Holy One did not rob or reject
him totally, through Samuel taking his thigh;
rather, he provided him one portion. What is
that? He gave him that thigh of the straying wife,
in exchange for the thigh that he confiscated
from him, and the belly of the straying wife, in
exchange for the belly that he confiscated from
him. Thus both of them the blessed Holy One
gave him, so that it would be a place of
holiness.294
“‫( ולנפיל ירך‬Ve-lanpil yarekh), and to sag the thigh
(Numbers 5:22). What is this? The verse should
read ‫( ונפלה ירכה‬ve-nafelah yerekhah), and her thigh will
sag, or and her thigh will be broken. But like
someone throwing a bone to a dog, saying, ‘Take
this for your portion.’295
“The only thing that tormented him was that
they stole a thigh from him, because he
struggled and wearied for that and won it, and
they took it away from him. So the blessed Holy
One casts him this bone of a straying wife, and
with this he is satiated and delighted.296
“All his chariots and company constantly seek
the thigh, pursuing it with yearning.
Consequently, weariness of the knees of scholars
derives from this, since their entire longing is for
the thigh, especially the scholar’s thigh. Every
thing returns to its place, and the blessed Holy
One does not omit anything necessary at all; He
wants only His people and share, His portion and
inheritance, to approach holiness. As the blessed
Holy One does above, so Israel does below. And
we have learned as follows: An Israelite is
forbidden to teach Torah to a Gentile, as is
written: He tells His words to Jacob…. He has
not done so for any other nation… (Psalms
147:19–20). Consequently, Jacob thrust him away
and Samuel thrust him away, so that he would
have no share [112a] in holiness. All nursing of
hatred of Israel is based on this.297
“This can be compared to a dog who
snatched a pure bird from the market. He
carried it, but before he could mangle it, a
person came and grabbed it from him.
Afterward, he gave him a single, scraped useless
bone. Similarly with the Prince of Esau: they took
him from that belly and snatched that thigh from
him. Afterward, they gave him one bone—that
belly and thigh of the straying wife, nothing else;
this is the bone they provided him as his portion
and share.298
“Thus all judgments of the blessed Holy One
are true, all on the straight path, yet human
beings do not know or consider Him. She strays
from her husband, as is written: who forsakes
the companion of her youth (Proverbs 2:17); so
too the woman corresponding to her on earth.299
“Come and see: When someone finds a friend
like himself, acting like him in the world, he loves
him and cleaves to him and treats him kindly. But
not so with the Other Side. Once he finds
someone who abandons the side of holiness of
the blessed Holy One, and acts like him and
cleaves to him, he seeks to destroy him and
remove him from the world. This woman acted
like her, cleaving to her; see what she does to
her: Her belly will swell and her thigh sag
(Numbers 5:27).300 Not so with the blessed Holy
One. One who abandons the Other Side and
cleaves to the blessed Holy One—He loves him
and bestows upon him all the kindness in the
world.
“Now, old man, prepare yourself! For look,
the serpent is moving, trying to incite you, but it
is unable!”
He opened, “What profit does a person have
for all his toil at which he toils under the sun?
(Ecclesiastes 1:3). Now, did Solomon come to
teach only this? If he had said for his toil at
which he toils, then fine, for there remains toil
that is profitable. But since it is written for all his
toil, that encompasses everything: nothing
remains profitable!301
“However, Solomon did not utter this
statement regarding every person. Rather, there
is a person in the world who engages constantly
in evil and causing harm, never engaging in good
for even one moment. Therefore it is written ‫עמלו‬
(amalo), his toil, and not ‫( יגיעו‬yegi’o), his labor. Amalo,
his toil—as is said: Amalo, His mischief, recoils on
his head (Psalms 7:17). Yegi’o, his labor—as is
said: You shall eat of ‫( יגיע‬yegi’a), the labor of, your
hands… (ibid. 128:2), and similarly: Yegi’a, The
labor of, my hands God has seen (Genesis 31:42).
But amalo, his toil, corresponds to ‫( עמל‬amal),
mischief, and vexation (Psalms 10:14).302
“He strives for evil, and so it is under the
sun. Of this one is written: He has no offspring or
progeny among his people… (Job 18:19). The
blessed Holy One does not want him to generate
offspring, for if he did, he would obliterate the
world. Therefore it is written: What profit does a
person have for all his toil? Anyone who does not
strive to generate offspring clings to this evil
side, entering under his wings.303
 “Ruth said, Spread the wing of your garment
over your servant (Ruth 3:9)—in order to marry
him, to generate offspring. And the blessed Holy
One spreads wings over a person for him to be
fruitful in the world. One who refuses to
generate offspring comes  ‫( בגפו‬be-gappo), into its
wing (Exodus 21:3)—into the wing of that Evil
One who goes childless, like a serpent moving
alone.304
[108b]305 “If he comes  ‫( בגפו‬be-gappo), by
himself (Exodus 21:3). What is be-gappo? We have
learned: ‘According to its translation: by himself.’
This is fine, but look at what we have learned:
‘The whole world stands on one ‫גפא‬ (gappa), wing,
of Leviathan.’ This mystery pertains when it
exists as male and female; for male and female
the blessed Holy One created them, and
wherever they moved, the world trembled. If the
blessed Holy One had not castrated the male and
cooled the female, they would have obliterated
the world. Consequently, they do not generate
offspring; and whoever does not generate
offspring ‫( בגפו יבא‬be-gappo yavo), comes into its wing
—entering beneath that wing which does not
generate offspring. Accordingly, ‫( בגפו יצא‬be-gappo
yetse), he will go out in its wing—thrust there,
never entering the curtain, rejected and
banished from that world. Be-gappo yetse, He will go
out in its wing—he will go out in its wing,
surely!306
“Come and see what is written: ‫( ערירים‬Aririm),
Childless, they will die (Leviticus 20:20)—spelled
‫( ערירם‬aririm), entirety of male and female: entering
in mystery of male, he will leave in mystery of
female; entering in one, leaving in the other. This
is the place where he clings in that world; for the
blessed Holy One does not want anyone who has
emasculated himself in this world to appear
before Him.307
“Come and see from a sacrifice, [109a] for a
castrated animal was not offered before Him and
was removed so as not to be offered. He
commanded, saying, In your land you shall not do
it (Leviticus 22:24). And so for all generations, it
is forbidden to castrate creatures created in the
world by the blessed Holy One, for all castration
derives from the Other Side.308
“If he endeavored and married a woman, and
did not generate offspring—not wanting to, even
though having a wife—or if she did not want to,
and he enters that world childless, what is
written? If he was husband to a wife—yet they
disregarded the handiwork of their Lord—his
wife shall go out with him (Exodus 21:3): he will
enter the wing of the male; and she, of the
female—he comes into its wing, he will go out in
its wing, as has been said, all precisely arranged.
[112a] All that is necessary has already been
said.309
“The grievance brought by the blessed Holy One
has already been discussed. The grievance of
which is written Arise, contend with the
mountains (Micah 6:1)—what is it? Well, these
are mountains below. Why this grievance?
Because in them dangles every sin committed by
Israel against their Father in Heaven. How so?
Israel knew the ministering of all the supernal
angels in heaven, and they were not baffled by
any name of any single one of them or any
service they performed. In two respects they
strayed after them. First, they knew how to draw
their power—of the stars and constellations—to
earth. And secondly, they knew how to conjure
them for everything they needed. For this, the
blessed Holy One sought to contend with them
and bring judgment upon them. Since they are
subject to contention and judgment, the entire
chain collapses, for it is useless. Therefore Arise,
contend.310
“And let the hills hear your voice (Micah 6:1).
[112b] Who are the hills? Matriarchal
maidservants, rungs called maidens behind her,
her companions (Psalms 45:15). So, let the hills
hear your voice.311
“Come and see! Return, old man, to earlier
matters. Israel acted like this until they
collaborated with lower rungs. The thigh that we
have mentioned—Israel strengthened them
greatly with that thigh. Mordecai showed the evil
Haman that thigh of his, and over this he became
enraged—something fittingly his, and with it he
enraged him.312
“See, Companions, what is written: Rebekah
took the precious garments of Esau, her elder
son, [which were with her in the house, and
clothed Jacob, her younger son] (Genesis 27:15).
With these clothes of his, he stole, ousting him
from everything, from his blessing and from the
birthright. Consequently, the pretext found by his
chariots is employed against the scholars, for
they constantly rub scholars’ garments and their
thighs. These two items belonged to the Other
Side, and so, because they were stolen from him,
he has a pretext only against scholars. Therefore,
this wearing away of scholars’ garments results
from their rubbing, and this weariness of the
knees surely derives from them. It comes from
what is theirs, and from theirs they draw a
pretext; what was theirs they demand from
scholars, who are totality of the dweller in tents.
So there is no pretext or event without justice,
and every thing returns to its place.313
“I returned and saw all the torments that were
committed under the sun. Look, the tears of the
tormented—with no one to comfort them! On the
side of their tormentors, power—with no one to
comfort them (Ecclesiastes 4:1). This verse I
have intimated, and it has been mentioned. But I
returned—what is this? From where did
[Solomon] return?314 If we say that after he
spoke this word he returned once again and
spoke another word—fine. However, I returned
and saw—it has been taught as follows: Every
day [Solomon] would rise early and turn his face
toward the east and see what he saw. Then he
turned toward the north and stood facing there,
lowering his eyes and raising his head. Behold, a
pillar of fire and a pillar of cloud would come,
and upon the pillar of cloud appeared a great,
mighty eagle, its right wing over the pillar of fire
and its left wing over the pillar of cloud. That
eagle had two leaves in its mouth. The pillar of
fire, the pillar of cloud, and that eagle upon them
came and bowed before King Solomon. The eagle
approached, bent before him, and gave him
those two leaves. King Solomon took them and
smelled them and thereby perceived a sign. He
said, ‘This one is from falling, and that one from
eyes uncovered.’ As he held the two leaves, he
realized through both of them that falling and
eyes uncovered intended to reveal something.315
“What did he do? He sealed his throne with a
signet ring engraved with the Holy Name, and he
took a ring engraved with the Holy Name,
climbed to the roof, and rode on that eagle. The
eagle took off, ascending to the highest clouds,
and everywhere light dimmed. The wise among
them would know and say, ‘Look, Solomon is
passing by!’ but they did not know where he was
going. The fools would say, ‘It’s a cloud that’s
moving and spreading darkness.’316
“The eagle mounted with him, flying four
hundred parasangs until the Mountains of
Darkness, site of Tarmod in the desert
mountains, and there it descended. He raised his
head and saw the Mountains of Darkness, and he
would know that he should enter there. He rode
on the eagle as before, flying into the mountains
to the location of an olive tree. He cried out
mightily, YHVH, Your hand is lifted up; they will not
see. Let them see Your zeal for Your people and
be ashamed; let the fire for Your adversaries
consume them! (Isaiah 26:11).317
“He entered there until he approached that
place, and he laid the ring in front of them and
drew close. There he learned all that he wished
of that alien wisdom that he wanted to know.
Once they had told him all that he wished, he
rode on that [113a] eagle and returned to his
place. When he sat upon his throne, his mind was
at ease and he would speak words of precious
wisdom. At that moment he would say, ‘I
returned and saw—I returned, really, from that
journey; I returned from that wisdom, which has
settled in my heart and in my mind.’ Then, and I
saw all the tormented.318
“Are there so few in the world, that he said
all the tormented? Rather, who are the
tormented? These are babies in their mothers’
potent bosoms who are tormented from several
directions: tormented in a supernal place above
and tormented below. The Companions have
aroused discussion of this and so it is, but there
are so many!319
 “Rise, old man, arouse in your power! Old
man, old man, utter your word! Do not fear!
Among those tormented, there is one tormented
for having tormented first, or for being third
after another, as is written: inflicting the guilt of
fathers upon sons and upon sons of sons, to the
third and fourth generations (Exodus 34:7).320
“How is he tormented? King Solomon cried
out, A man tormented by the blood of another
will flee to a pit; let no one support him
(Proverbs 28:17). Since he is tormented by the
blood of another, he or his son or his grandson
will be tormented on the scale, as is written: will
flee to a pit—fleeing from a holy place to that
empty pit, and no one will support him in this
world. Since he is tormented by the blood of
another, he or his seed will be tormented by that
Other Side.321
“There is a tormented one among others
tormented, as is said: You shall not torment your
fellow (Leviticus 19:13). He transgressed and
tormented, so he is tormented through his sons
by that Other Side. Therefore he said all the
tormented—Solomon said, ‘I comprehended all
aspects called tormented, and why they are
tormented.’322
“That ‫( נעשו‬na’asu), were made, under the sun
(Ecclesiastes 4:1). That na’asu, were made—the
verse should read that  ‫( גרעו‬gare’u), were
withdrawn. Why that were made? If ‘making’ is
praiseworthy, then their making is surely above
the sun!323
“But surely, were made. How were they
made? Since they are tormented in spirit there,
why do they come to this world? Well, spirits are
surely made—formed in this world. Once their
body is completed and that spirit is formed in a
pure, clean body unstained by sin in this world,
then the body is tormented as the soul was
tormented—and this is the body that he enjoys
most of all. There are various kinds of other
tormented spirits there, not made into bodies;
but these are the tormented that were made.324
“There are others that were made by people
troubling their Lord. Such as whom? One who
‫( עשיק‬asheiq), violates, his neighbor’s wife, secretly
or openly, and the child born of them is ‫עשיק‬
(ashiq), extorted, against the wish of their Lord
and without the knowledge of the woman’s
husband. Such acts are ‫( עשוקין‬ashuqin), tormented,
troubling the blessed Holy One to fashion a body
and design a form. These are the tormented that
were made—whose bodies were made, literally,
unwillingly. Consequently, King Solomon said I
saw all the tormented—I comprehended all types
of the tormented, those that were made and
formed.325
“As with these, so with those that were
already made by foreskin, which raised them,
maintaining and enlarging the body, forming it;
and afterward, ‫( עשקין ליה‬asheqin leih), it is
confiscated, and seized—behold, ‫( עשוקים‬ashuqim),
robbed, that were made. Concerning all,
Solomon stood and said, ‘I comprehended all the
tormented that were made.
“Look, the tears of the tormented
(Ecclesiastes 4:1)—all shed tears before the
blessed Holy One, complaining. These shed tears
because foreskin raised them and enabled them
to reach the age of thirteen, and afterward ‫לון‬
‫( עשקין‬asheqin lon), they are confiscated, from
foreskin and seized by the blessed Holy One—
behold, ‫( עשוקין‬ashuqin), robbed, that were already
made.326
 “If he commits a sin, he is killed. These have
a valid claim and will one day declare, ‘Master of
the Universe! A baby one day old who sins, is
judgment pronounced upon him? I was one day
old!’ For look, from that day the blessed Holy
One calls him son, as is written: YHVH said to me,
‘You are My son; today I [113b] have begotten
you’ (Psalms 2:7). ‘Master of the Universe! A
newborn one day old, is judgment executed upon
him?’ Behold, the tears of those tormented—with
no one to comfort them!327
“There is another tormented one—the
tormented one called a bastard. When he issues
into the world, he is immediately separated from
the community of the Holy People. That poor,
wretched bastard sheds tears before the blessed
Holy One and complains, ‘Master of the
Universe! If my parents sinned, what sin did I
myself commit? Look, my actions are proper in
Your sight!’ Look, the tears of the tormented—
with no one to comfort them! Similarly with all
those tormented: they have a valid claim before
the blessed Holy One and no one to comfort
them, no one to respond to the pain in their
heart.328
“As for his saying Look, the tears of the
tormented, this refers to those who die in their
mother’s potent bosom. These induce the
shedding of tears among all inhabitants of the
world, for no tears issue from the heart like
these. All inhabitants of the world are stunned,
and say, ‘The judgments of the blessed Holy One
are true, following a true path. These poor
babies who have not sinned, why did they die?
Where is the justice performed by the Master of
the Universe? If due to the sins of their parents
they depart from the world, why?’ Surely, with no
one to comfort them!329
“Further, Look, the tears of the tormented—
those tears of theirs in that world, protecting the
living. For we have learned: There is a place
prepared for them in that world, where even the
completely righteous cannot stand. The blessed
Holy One loves them and cleaves to them, and
the Supernal Academy is established by them. Of
them is written: From the mouth of babes and
sucklings You have founded strength (Psalms
8:3). What do they accomplish there, and why do
they ascend there? On account of Your foes, to
put an end to enemy and avenger (ibid.). And
similarly, there is another place for masters of
repentance.330
[106a]331 “We have learned: Nothing in the world
withstands teshuvah, and the blessed Holy One
accepts everyone.332 If one turns in repentance,
awaiting him is the path of life; and whatever
damage he has caused, all is restored, returning
to perfection. For even of something sworn by
the blessed Holy One, read as follows: YHVH of
Hosts has decided, and Who will annul it (Isaiah
14:27)—this is a hidden mystery.333
“Furthermore, when the blessed Holy One
swears an oath, He does so only on the
contingency that they do not engage in
repentance—for no decree withstands
repentance, and the blessed Holy One forgives
everything when they repent completely, as is
written: As I live—declares YHVH—if Coniah son of
Jehoiakim, king of Judah, were [a signet on My
right hand, even from there I would tear you
off]….Inscribe this man childless… (Jeremiah
22:24, 30); yet after he turned in repentance, it
is written: And the sons of Jeconiah: Assir his
son… (1 Chronicles 3:17). From here we know
that teshuvah breaks many weapons and many iron
chains, and nothing can withstand it.334
“Therefore it is written: They will go out and
stare at the corpses of the people who transgress
against Me (Isaiah 66:24). It is not written who
transgressed against Me, but rather who
transgress—for they do not want to repent and to
regret what they have done. But as soon as they
regret, the blessed Holy One accepts them.335
“Consequently, even if this person sinned
against Him and damaged a place that he should
not, and returned to Him, He accepts him and
has compassion upon him.336 For the blessed
Holy One [106b] is full of compassion, filled with
compassion for all His creatures, as is said: His
compassion is over all His creatures (Psalms
145:9), and His compassion extends even to His
beasts and His birds. If it extends to them, then
it certainly reaches and rests upon human
beings, who know and recognize their Lord. Of
this, David said Your compassion is great, O YHVH;
as befits Your laws, grant me life (Psalms
119:156).
“If it extends to the wicked, then all the more
so to the righteous. But who needs healing?
Those who are in pain. And who are those in
pain? The wicked—they need healing and
compassion; and the blessed Holy One has
compassion upon them, so that they will not be
forsaken by Him and He will not withdraw from
them and they may return to Him.337
“When the blessed Holy One draws them
near, He does so with the right; and when He
rejects, He does so with the left. And as He
rejects, the right draws near—rejecting on this
side, drawing near on that side—and the blessed
Holy One does not remove His compassion from
them.338
“Come and see what is written: He went
backsliding in the way of his heart, and it is
written: I have seen his ways and I will heal him;
I will guide him and compensate him and his
mourners with comfort (Isaiah 57:17–18). He
went backsliding: even though the wicked do
what they do intentionally—following the way of
their heart, and when others warn them they
refuse to listen—when they repent and take the
path of returning, healing awaits them.339
“Now one should observe: Is the verse
speaking of the living or is the verse speaking of
the dead? For look, the beginning of the verse is
unlike the end, and the end is unlike the
beginning! The beginning of the verse indicates
the living, while its end indicates the dead.340
However, the verse speaks of a time when the
person is still alive, as follows: He went
backsliding in the way of his heart—because the
evil impulse within him is strong, strengthening
within him; so he goes backsliding and has no
desire to turn in repentance. The blessed Holy
One sees his ways, traversing evil uselessly, and
He says, ‘I must grasp his hand,’ as is written: ‘I
have seen his ways, proceeding in darkness; I
wish to provide him with healing: And I will heal
him’—the blessed Holy One conveys into his
heart the ways of repentance, the way of healing
for his soul.
“‫( ואנחהו‬Ve-anḥehu), I will guide him. What does
this mean? As is said: Go, ‫( נחה‬neḥeh), lead, the
people (Exodus 32:34). The blessed Holy One
leads him on a straight path, like someone
grasping another’s hand and bringing him out of
a dark place.
 “And compensate him and his mourners with
comfort. Look, it seems that he is dead! Yes,
indeed! Because he is dead while remaining
alive, for since he is wicked he is called dead.341
What is: And compensate him and his mourners
with  comfort? Well, the blessed Holy One
bestows goodness upon human beings, for once a
person enters thirteen years and beyond, He
appoints for him two guardian angels—who
protect him, one on his right and one on his left.
When a person walks on a straight path, they
rejoice in him and are invigorated with him by
joy. They proclaim before him, ‘Give honor to the
image of the King!’ And when he walks on a path
of crookedness, they mourn over him and pass
away from him. When the blessed Holy One
grasps him and leads him on a straight path,
then is written: And compensate him and his
mourners with comfort. First, I will compensate
him with  ‫( נחומים‬niḥumim), comfort, because ‫אתנחם‬
(itneḥam), he regrets, what he did previously and
what he has done now, and he turns in
repentance. Similarly, and his mourners—those
angels who were mourning for him when they
disappeared. Now that they have returned, there
will surely be comfort for all sides.342 Now he is
really alive—alive on all sides, for he grasps the
Tree of Life. And, grasping the Tree of Life, he is
called ba’al teshuvah, master of returning—for
Assembly of Israel is also called teshuvah,
returning, and he is called ba’al teshuvah. And the
Ancient Ones said, ‘Ba’al teshuvah, husband of
teshuvah, precisely!’ Consequently, even the
completely righteous cannot stand in the place of
ba’alei teshuvah, masters of returning.343

“King David said, Against You alone have I

sinned, and what is evil in Your eyes I have
done… (Psalms 51:6). Against You alone—why
alone? Well, because there are sins that a person
commits against the blessed Holy One and
against people, and there are sins that one
commits against people and not against the
blessed Holy One, and there are sins that one
commits against the blessed Holy One alone and
not against anyone else. King David sinned
against the blessed Holy One and not against
people.344
“Now, you might say, ‘But [107a] he
committed that sin of Bathsheba! And we have
learned: Whoever copulates with a married
woman renders her forbidden to her husband. So
he sinned against his fellow and against the
blessed Holy One.’345 Not so! For that was
permitted, and David took what was his, and she
had a document of divorce from her husband
before he went to war. For it was the custom
throughout Israel that everyone who went to war
would give a contingent document of divorce to
his wife, and Uriah did so with Bathsheba. After
the time had passed when she was permitted to
anyone, David married her; everything that he
did, he did with permission.
“Otherwise, if it had been forbidden, the
blessed Holy One would not have left her with
him. This corresponds to what is written: David
consoled Bathsheba his wife (2 Samuel 12:24)—
testimony that she is his wife and she was his
wife, destined for him since the day that the
world was created. Surely, David did not commit
a sin with Bathsheba, as we have said.346
“What was the sin that he committed against
the blessed Holy One alone and not against
another? That he killed Uriah by the sword of the
Ammonites (2 Samuel 12:9), instead of killing
him when he said to him my master Joab (ibid.
11:11)—since David was his master, as proven by
Scripture, for it is written: These are the names
of the warriors of David (ibid. 23:8), and not of
Joab. Yet he did not kill him at that time, but
rather by the sword of the Ammonites.347
“Scripture states that no fault was found in
him, except in the matter of Uriah the Hittite (1
Kings 15:5)—except indicates exclusion: in the
matter of Uriah, and not for Uriah. The blessed
Holy One said, ‘Him you have killed by the sword
of the Ammonites (2 Samuel 12:9),’ and every
sword of the Ammonites was engraved with an
image—the image of a dragon, crooked evil
serpent, their idol. The blessed Holy One said,
‘You have empowered that abomination!’ For
once the sword of the Ammonites prevailed
against Uriah, how potently empowered was the
crooked serpent!348
“Now, if you say that Uriah was not virtuous
—not so! Although it is written of him Uriah the
Hittite, this is simply because he dwelled there,
just as is said: Jephthah the Gileadite (Judges
11:1), called so after his place.349
“Thus, in the matter of Uriah the Hittite, for
the abomination of the Ammonites prevailed over
the camp of God—which was the camp of David,
the very image of above—and the moment a
defect appeared in this camp, a defect appeared
in another camp. Concerning this, David said
Against You alone have I sinned (Psalms 51:6)—
alone, not against anyone else. This was the sin
he committed against Him, and this is in the
matter of Uriah, and this is by the sword of the
Ammonites.350
“It is written: The eyes of YHVH  ‫משוטטות‬
(meshotetot), are ranging, over the whole earth (2
Chronicles 16:9), and it is written: The eyes of
YHVH  ‫( משוטטים‬meshotetim), are ranging, over the
whole earth (Zechariah 4:10)—these are male
and those are female, and they are known. David
said, What is evil in Your eyes I have done
(Psalms 51:6). In Your eyes—the verse should
read before Your eyes. Well, why in Your eyes?
David said, ‘The place where I sinned was in Your
eyes! Because I knew that Your eyes were
standing poised before me, yet I did consider
them. So, where was the sin that I committed
and perpetrated? In Your eyes.351
“‘So that You will be justified when You
speak, You will be blameless when You judge
(Psalms, ibid.)—and I will have no pretext to
speak in Your presence.’ Come and see: Every
artisan when he speaks, speaks by his craft.
David was the King’s jester, and even though he
was distressed, since he found himself before the
King he reverted to his jesting in order to amuse
the King. He said, ‘Master of the Universe! I
said, Test me and try me (Psalms 26:2), and You
said that I could not endure Your test. Look, I
have sinned so that You will be justified when
You speak and Your word will be true! For if I
hadn’t sinned, my word would be true and Your
word in vain! Now that I have sinned, in order
for Your word to be true, I have provided space
for Your word to be justified. That is why I acted:
so that You will be justified when You speak, You
will be blameless when You judge.’ David
reverted to his craft, and in his distress said
words of jest to the King.352
“We have learned: That deed was not
befitting of David, for he said, ‘My heart ‫( חלל‬ḥalal)
within me (Psalms 109:22)’—vowelized ‫( חלל‬ḥalal),
was pierced, already pierced [107b] within me.
So it was; but David said, ‘In the heart are two
chambers: in one, blood; in the other, air. The
one filled with blood contains the abode of the
evil impulse; yet my heart is not so, for it is
empty, and I have provided no abode for bad
blood, for the evil impulse to dwell there—the
translation of ‫( נבוב‬nevuv) (Exodus 27:8) is ‫חליל‬
(ḥalil), hollow. It is surely ḥalal, hollow, with no evil
abode.’ Since it was so, the sin that David
committed was not befitting of him—except to
provide an opening to the wicked, who can say:
‘King David sinned and turned in repentance,
and the blessed Holy One forgave him; all the
more so, other human beings!’ Therefore he said,
Let me teach transgressors Your ways, and
sinners will return to You (Psalms 51:15).353
“It is written: David was going up the Slope
of Olives, going up weeping, his head covered
and walking barefoot (2 Samuel 15:30). Why a
covered head and barefoot? Well, because he
was reprimanded—he accepted excommunication
as punishment and the people kept away from
him a distance of four cubits. Happy is the
servant who serves his Master so, acknowledging
his sin in order to repent!354
“Come and see: What Shimei son of Gera did
to him was worse than all the troubles that he
endured until that day, yet he did not respond to
him with a single word—as was appropriate, for
thereby his sins were expiated. Now one should
observe: Shimei was a sage, imbued with great
wisdom. Why did he confront David and do what
he did to him? Well, the matter derived from
another place, entering his heart, and all for
David’s benefit. For look, what Shimei did to him
caused him to turn in complete repentance,
shatter his heart, and shed heartfelt tears before
the blessed Holy One! Consequently he said,
Because YHVH told him, ‘Curse David’ (2 Samuel
16:10). He knew that the matter had descended
from another place.355
“Two commands he gave to his son Solomon:
one concerning Joab and one concerning Shimei,
among the other commands that he gave him.
Concerning Joab, it is written: You also know
what Joab son of Zeruiah did to me (1 Kings 2:5).
This was a concealed matter, which even
Solomon should not have known; however, since
others knew, it was revealed to Solomon.
Therefore he said You also know—what is not
fitting for you to know.356
“Concerning Shimei, it is written: Here, with
you is Shimei (1 Kings 2:8). Why Here, with you?
‘He is always present with you.’ For he was his
teacher; so he did not say about Joab, ‘Here, with
you is Joab,’ but about this one, who was
constantly with him, he said Here, with you.357
“The king summoned Shimei and said, ‘Build
yourself a house in Jerusalem’ (1 Kings 2:36).
Where is the wisdom of King Solomon in this?
Well, he did everything in wisdom, considering
every aspect. He was wise. Who? Shimei!
Solomon said, ‘By him, I want Torah to spread; so
he should not leave.’358
“In his wisdom, Solomon observed something
else, as is written: He came out, coming out and
cursing (2 Samuel 16:5). Why He came out,
coming out—twice? He came out cursing would
have sufficed. Well, he came out once from the
house of study toward David, and he came out
once from Jerusalem for his slaves, for which he
died. Once, coming out toward the king; the
second time, for slaves. All this, Solomon saw,
perceiving that second departure through the
Holy Spirit; and concerning this he said, On the
very day that you come out [and cross the Wadi
Kidron, know for certain that you will die] (1
Kings 2:37)—he knew that by coming out he
would die.359
“And flinging dust (2 Samuel 16:13). What is
this? Solomon said, ‘By my father, it was dust; by
Shimei, water,’ as is written: On the very day
that you come out and cross the Wadi Kidron.
There, dust; here, water. Solomon considered
them both, so that there would be dust and water
as with a straying wife, for the one who
perverted the way regarding his father.360
“It is written: He cursed me with a sinister
curse, and it is written: I swore to him by YHVH, ‘I
will not put you to death with the sword’ (1 Kings
2:8). Now, was Shimei stupid? If he swore to him
like this, couldn’t he say, ‘With the sword, no; but
with a spear or an arrow, yes!’361
“However, there are two matters here. One
was spoken by a child, son of a great fish [108a]
whose scales rise to the height of the clouds.362
The oath of King David—when he wanted to
swear, he drew his sword, upon which was
incised the Engraved Name, and upon this he
swore. So he did with Shimei, as is written: I
swore to him by YHVH, ‘I will not put you to
death.’ How was this oath given? With the sword
he swore.363
“Solomon inferred something else: ‘He
uttered a curse against father with words; here
are words for him!’ With the Explicit Name he
killed him, not with the sword. This is why
Solomon acted so.364
“Now one should observe and say: Since
David swore to him, why did he kill him? It seems
that this oath was a pretext, since heart and
mouth were not as one. But surely David did not
kill him. And look, it is well known that all
members of the body absorb everything, while
the heart cannot absorb even a thread of a
strand of hair! King David was the heart, and he
absorbed what was unfit for him; therefore it is
written: You will know what to do (1 Kings 2:9).
Further, the tree caused him to bear a grudge
and avenge like a serpent.365
“It is written: For You do not desire that I
should give sacrifice; ascent offering You do not
greet with pleasure. The sacrifices of Elohim are a
broken spirit… (Psalms 51:18–19). For You do not
desire [that I should give] sacrifice—now, doesn’t
the blessed Holy One desire that an offering be
brought to Him? Look, He ordained that sinners
should bring an offering so their sins would be
expiated! However, David was addressing Elohim,
and an offering is not brought to the name Elohim,
but rather to the name ‫( יוד הא ואו הא‬yod, he, vav, he),
YHVH. For an offering is not brought to severe
Judgment, the attribute of Judgment, as is
written: When a person among you brings an
offering to YHVH (Leviticus 1:2)—to YHVH, and not
to the name Elohim. When you bring a grain
offering to YHVH (ibid. 2:1); a thanksgiving
sacrifice to YHVH (ibid. 22:29); a communion
sacrifice to YHVH (ibid., 21). Therefore, since King
David addressed Elohim, it had to be written: For
You do not desire that I should give sacrifice;
ascent offering You do not greet with pleasure,
because offerings are not brought to this name.
Rather, The sacrifices of Elohim are a broken spirit
—sadness and a broken heart.366
“Consequently, whoever has a bad dream
must display sadness, for he abides in the
attribute of Elohim and the sacrifice of the
attribute of Judgment demands sadness and a
broken spirit. That sadness fulfills the dream,
and Judgment has no power over him, since he
has offered the fitting sacrifice to the attribute of
Judgment.367
“A broken and crushed heart, O Elohim, You
will not spurn (Psalms 51:19). Why You will not
spurn? This implies that there is a heart that He
does spurn! Yes, namely a heart that is haughty
with arrogance of spirit. Such a heart He spurns;
but A broken and crushed heart, O Elohim, You will
not spurn.
“Enhance Zion with Your favor, build the
walls of Jerusalem (Psalms 51:20). Enhance with
Your favor—informing us as follows: Why
enhance? It seems that she already has
goodness, and now, enhance that goodness.
Certainly so! For ever since the day that the
blessed Holy One engaged in building the Temple
above until now, that goodness of favor has not
settled upon that edifice, and so it has not been
completed. However, when favor above arouses,
with goodness will He tend and kindle the lights
of that edifice and that creation, so that even the
angels above will be unable to gaze at the
Temple or at the structure. Then the whole work
will be completed.368
“Build the walls of Jerusalem. Now, since the
day that the blessed Holy One engaged in
building the Temple until now, has He not built
them? If He has not built the walls of Jerusalem,
then certainly not the Temple! However, all
actions of the blessed Holy One differ from the
actions of human beings. When human beings
built the Temple, they first constructed the walls
of the city and finally the Temple—walls of the
city first to protect them, then building the
Temple. Not so with the blessed Holy One;
rather, He builds the Temple first, and finally,
when He lowers it and sets it in place, then He
will build the walls of Jerusalem, the walls of the
city. Thus, Enhance Zion with Your favor, first;
and then, build [108b] the walls of Jerusalem.
“Here is a mystery. In all actions performed
by the blessed Holy One, He begins with the
external, and then the kernel within; yet here,
not so. Come and see: In all those actions
performed by the blessed Holy One, though He
begins with the external, He begins with the
kernel in thought, and in action with the
external. For every shell derives from the Other
Side, and kernel from kernel. The Other Side
always precedes: growing, developing,
protecting the fruit. Once it has grown, it is cast
aside; What the wicked will prepare, the
righteous will wear (Job 27:17)—that shell is
thrown away and Righteous One of the world is
blessed.369
“Here, however, with the building of the
Temple, when the Evil Side is eliminated from
the world, this is unnecessary, for kernel and
shell are His. He begins with the kernel, as is
written: Enhance Zion with Your favor, first; and
then, build the walls of Jerusalem. That outside
wall, the shell, is genuinely His, as is written: I
Myself—declares YHVH—will be a wall of fire
around her (Zechariah 2:9)—I, and not the Evil
Side.370
“Israel is the kernel of the world; Israel arose
in thought. Other nations, who are the shell,
preceded, as is written: These are the kings who
reigned in the land of Edom before any king
reigned over the Children of Israel (Genesis
36:31). Yet the blessed Holy One intends to
initiate the kernel without the shell, as is written:
Holy is Israel to YHVH, the first fruits of His
harvest (Jeremiah 2:3)—the kernel preceding the
shell. Although the kernel will arise without a
shell, who would dare extend his hand to eat of
it? All who eat of it will be held guilty; evil will
befall them—declares YHVH (ibid.).371
“In that time: Then you will desire sacrifices
of righteousness (Psalms 51:21), for all will unite
in a single bond and the name of the blessed
Holy One will be completely arrayed, and then
the offering will be complete: to YHVH Elohim. For
now, Elohim is not linked to the offering—since if it
were, numerous elohim would perk up their ears
to participate. But in that time, For You are great
and work wonders; You alone are Elohim (Psalms
86:10)—there is no other elohim.372
“And of that time is written: See now that I, I
am He, and no elohim is with Me (Deuteronomy
32:39). See now—See that I, I am He would have
sufficed; why now? Well, this never existed
before, and at that time it will. The blessed Holy
One says, ‘See now what you were unable to see
previously!’373
“That I, I am He—why twice? To express
precisely that there is no Elohim but Him. For at
various times I was said once and not more, and
the Other Side was present; but now, I, I am He,
and no elohim is with Me, having been totally
eliminated—precisely, I, I.
“I put to death and I bring to life
(Deuteronomy 32:39)—until now, death came
from the Other Side; from now on, I put to death
and I bring to life. From here we see that at that
time, all those who have not tasted death will
draw death from Him, and He will raise them.
Why? Because none of that filth will remain in
the world at all, and there will be a new world by
the handiwork of the blessed Holy One.374
[113b] “We have learned: ‘Ten things were
created on the eve of Sabbath [at twilight]…the
letters, the writing, and the tablets,’ as is
written: The tablets, made by Elohim they were,
and the writing, written by Elohim it was, engraved
upon the tablets (Exodus 32:16). How does this
indicate that it was Sabbath eve? Perhaps it was
a thousand years later, or at the time when Israel
stood at Mount Sinai. However, surely it was so,
on the eve of Sabbath.375
“Come and see: Throughout the whole
account of Creation, the complete Name is not
mentioned, only Elohim, Elohim, concerning all that
was created. With all of them, the name Elohim,
until the entire work was consummated on
Sabbath eve. Once the entire work was
consummated, He was called YHVH Elohim (Genesis
2:4), the complete Name. Although all was
created with the name Elohim, everything created
was not made consummate until the eve of
Sabbath. At that moment all was made
consummate—as is written: His work that He
had made; from all His work that He made (ibid.,
2)—and it was actualized. Consequently it is
written: The tablets, made by Elohim—when the
world was consummated by the name Elohim,
actualized—and not later when it is written YHVH
Elohim. Thereby the world was consummated,
abiding enduringly.376
“Come and see: In the moment of which is
written He smashed them at the bottom of the
mountain (Exodus 32:19), the Ocean overflowed,
rising to flood. Moses saw the Ocean rising
toward them, threatening to flood the world.
Immediately, He took the calf that they had made
and burned it… and scattered it over the face of
the water (ibid., 20). Moses stood over the
waters of the Ocean and said, ‘Waters, waters,
what do you want?’377
“They replied, ‘Was not the world established
solely by Torah of the tablets? For the Torah
betrayed by Israel—by making the Golden Calf—
we intend to inundate the world.’378
“Immediately, Moses said to them, ‘Look, all
that they made is delivered to you! Those
thousands of them who have fallen, is it not
enough?’ Immediately, he scattered it over the
face of the water. Yet the waters did not subside
until he took some and made them drink, as is
written: and he made the Children of Israel drink
(Exodus 32:20). Immediately, the Ocean sank in
its bed.379
“For in that desert there was no water, as is
written: not a place of seed… and no water to
drink (Numbers 20:5). Now, if you say, ‘Miriam’s
well was journeying with them,’ Heaven forbid
that Moses would cast this evil memento there,
to drink afterward! Furthermore, they did not yet
have it—only when they reached the Desert of
Mattanah, as is written: Well, dug by princes…
from the desert  ‫( מתנה‬mattanah), a gift (Numbers
21:18); from there they acquired the well. Here
is written over the face of the water (Exodus
32:20), and there is written over the face of the
abyss (Genesis 1:2).380
“‫( חרות‬Ḥarut), Engraved, upon the tablets
(Exodus 32:16). What is ḥarut, engraved? They
have established as follows: ‫( חירות‬ḥeirut), freedom,
from the Angel of Death, freedom from
kingdoms, [114a] freedom from all. So it is. And
what is ḥarut, engraved? Seal of the World that is
Coming, wherein abides ḥeirut, freedom,
encompassing every kind of freedom. Had they
not been broken, all that subsequently came
upon the world would not have come, and Israel
would have borne the image of supernal angels
above.381
“Concerning this, Scripture proclaims: The
tablets, made by Elohim… (Exodus 32:16). Do not
say that they came into existence after the world
was consummated and the complete name was
mentioned; rather, when it was consummated by
the name Elohim, before Sabbath entered.382
“‫( המה‬Hemmah), They were (ibid.). What is
hemmah? They were ‫( מה׳ ה׳‬me-he he), from two
aspects: one actualized, and one of freedom
above, impressed above, protecting all. Hence,
‫( המה‬hemmah), they were.383
“And the writing, written by Elohim it was
(ibid.)—black fire on white fire.384
“Written by Elohim, ‫( הוא‬hu), it was—
corresponding to what is written: The Levite will
serve hu, he (Numbers 18:23).385
“(Ḥarut), Engraved (Exodus 32:16)—as has
been said, for Jubilee proclaims ‫( חירות‬ḥeirut),
freedom, generating freedom for all the world.386
“Until here, Companions! From here on, you
will know that the evil side has no power over
you. I, Yeiva Sava, have stood before you to
arouse these words.”387
They rose like one awaking from sleep and
prostrated themselves before him, unable to
speak. After a while they wept.
Rabbi Ḥiyya opened, saying, “Set me as a
seal upon your heart, as a seal upon your arm.
For love is fierce as death, [jealousy cruel as
Sheol; its sparks are sparks of fire, a blazing
flame] (Song of Songs 8:6). Set me as a seal—
when Assembly of Israel cleaves to Her husband,
She says, Set me as a seal. With a seal, once it
adheres to a certain place, it leaves its image
there. Even though that seal moves elsewhere—
not remaining there, removed—it leaves its
entire image there, remaining there. Similarly,
She says, ‘Since I have cleaved to You, My entire
image will be engraved in You; for even though I
move here or there, You will find My image
engraved in You, and You will remember Me.’388
“As a seal upon your arm—as is written: His
left hand beneath my head, his right embracing
me (Song of Songs 2:6). ‘Similarly, My image will
be engraved there, so I will cleave to You forever
and not be forgotten by You.’389
“For love is fierce as death—potently fierce,
fierce as that place where death dwells. Love—
that place called Eternal Love.390
“Jealousy cruel as Sheol—similarly, for these
names stem from that side.391
“Its sparks are sparks of fire. Who are the
sparks? Those gems and pearls born from that
fire. ‫( שלהבת יה‬Shalhevet Yah), a flame of Yah—from
that flame issuing from the supernal world,
clinging to Assembly of Israel, all becoming a
single unity.392
“As for us, love and sparks of flame of the
heart follow you. May it be the will of the blessed
Holy One that our image be engraved in your
heart as your image is engraved in ours!”
He kissed them and blessed them, and they
went.
When they reached Rabbi Shim’on and told
him all that happened, he was delighted and
amazed. He said, “How fortunate you are to have
attained all this! Here you were with a supernal
lion, a mighty warrior compared with whom
many warriors are nothing, and you did not
recognize him right away. I wonder how you
escaped being punished by him! The blessed
Holy One must have wanted to save you.”393
He proclaimed for them: “The path of the
righteous is like gleaming light, shining ever
brighter until full day. When you walk, your
stride will be unrestrained; if you run, you will
not stumble (Proverbs 4:18, 12). Your people, all
of them righteous, will inherit the land forever—
sprout of My planting, work of My hands, that I
may be glorified (Isaiah 60:21).”394
  
 
 
COMMENTARY ON MISHPATIM

Rabbi Yehudah
[121a]1  People of holiness opened, “Wisdom,
shall you be to Me: flesh in whence does she
the field torn by beasts you come, and where is
shall not eat… (Exodus the place of
22:30).2
Understanding?
(Job 28:20). Happy
are Israel, for the blessed Holy One desires to
honor them above all other inhabitants of the
world! At first He said to them, As for you, you
will be for Me a kingdom of priests (Exodus
19:6). He did not withdraw immense love from
them before calling them a holy nation (ibid.),
which is greater. He did not withdraw love from
them before calling them For you are a holy
people (Deuteronomy 14:2). He did not withdraw
love from them before calling them people of
holiness (Exodus 22:30), which is greatest of all.3
“It is written: Wisdom comes  ‫( מאין‬me-ayin),
from nothingness. Torah emerged from Wisdom,
from a place called Holiness; and Wisdom
emerged from a place called Holy of Holies.”4
Rabbi Yitsḥak said, “Jubilee is likewise called
Holiness, as is written: She is Jubilee; she shall
be holiness for you (Leviticus 25:12). And Israel
is composed of them, as is written: People of
holiness shall you be to Me.5
“At first, holy, and now holiness. What is the
difference between them?”
 Rabbi Yose replied, “This is above, above;
that one, not so, as is written: Whoever is left in
Zion, who remains in Jerusalem, will be called
holy (Isaiah 4:3)—in this place, one is called
[121b] holy; above, above, holiness.”6
Rabbi Abba was walking on the way,
accompanied by Rabbi Yose and Rabbi Ḥiyya.
Rabbi Ḥiyya said, “What we learned about
People of holiness shall you be to Me (Exodus
22:30)—how do we know this?”7
He replied, “Look, Rabbi Yose and all the
Companions have spoken well, and it is so! How
do we know? As is written: Israel is holiness to
YHVH, first fruits of His harvest (Jeremiah 2:3)—
Israel is holiness, surely! ‫( ראשית‬Reshit), first fruits
of—Wisdom is called reshit, as is written: Reshit,
The beginning of, wisdom is awe of YHVH (Psalms
111:10). And because Israel is called holiness, in
total perfection, it is written: Flesh in the field
torn by beasts you shall not eat (Exodus 22:30);
for Israel, who are perfect above all, do not
suckle from the side of harsh Judgment.8
“To the dog you shall fling it (ibid.)—to the
dog, surely, who is fiercest judgment of all. Since
fierce judgment spreads over it, injecting it with
filth, it is forbidden to those called holiness;
rather, to the dog you shall fling it—surely, the
one who is impudent judgment, fiercest
judgment of all, as is written: The dogs are
fiercely ravenous (Isaiah 56:11).9
“Come and see: When a carcass is mentioned
in the Torah, Israel is referred to as holy, not
holiness. Here is written People of holiness shall
you be to Me: flesh in the field torn by beasts you
shall not eat, and there, concerning a carcass, is
written You shall not eat any carcass. To the
stranger within your gates you may give it and
he may eat it… for you are a holy people
(Deuteronomy 14:21)—holy, not holiness. For it
became an unfit carcass on account of Israel,
since only Israel disqualified this. And there are
many aspects of carcass, as we have
established.”10
Rabbi Shim’on said, “Here is written People
of holiness shall you be  ‫( לי‬li), to Me (Exodus
22:30), and there is written for you are a holy
people ‫( ליהוה אלהיך‬la-YHVH Elohekha ), to YHVH your God
(Deuteronomy 14:21). To YHVH your God—the
verse should read to Me. However, there: above,
above; and here: Shekhinah. And it is written:
Whoever is left in Zion, who remains in
Jerusalem, will be called holy (Isaiah 4:3)—not
holiness. Here, holy; above, holiness. It is
written: Israel is holiness to YHVH, first fruits
of  ‫( תבואתה‬tevu’atoh), His harvest (Jeremiah 2:3)—
with a ‫( ה‬he), as we have established. Therefore,
People of holiness shall you be to Me,
precisely!”11
Rabbi Yitsḥak was sitting in the presence of
Rabbi Shim’on. He said to him, “It is written:
Israel is holiness to YHVH… (Jeremiah 2:3). As for
the end of verse—All who devour him will be held
guilty—what does this indicate?”12
Rabbi Shim’on replied, “You have spoken
well! All who devour him will be held guilty
corresponds to what is written: If a man eats of
holiness inadvertently, and similarly: No stranger
shall eat of holiness (Leviticus 22:14, 10). Since
Israel is called holiness, it is written All who
devour him will be held guilty.”13
Rabbi Yitsḥak came and kissed his hands,
and said, “If I have sat here just to hear this
word, it is enough for me!”14
 He said to him, “Master, we have learned
that holiness is higher than holy. If so, look at
what is written: Holy, holy, holy is YHVH of Hosts
(Isaiah 6:3), and this is perfection of all!”15
He replied, “Come and see: When they join
as one, they all become one house, and this
house is called holiness, totality of all those
holys. Thus, holiness is totality encompassing all;
and when the people of Israel embrace complete
faith, they are called holiness, totality of all, as is
written: Israel is holiness to YHVH. Therefore,
People of holiness shall you be to Me… (Exodus
22:30).”16
A legionnaire asked Rabbi Abba, “Is it not
written: Flesh in the field  ‫( טרפה‬terefah), torn by
beasts, you shall not eat (Exodus 22:30)? If so,
why is it written ‫( טרף‬Teref) He has given to those
who revere Him (Psalms 111:5)? The verse
should read Teref He has given to the dogs! Why
He has given to those who revere Him?”17
He replied, “Be precise! Is it written: Terefah,
What is torn by beasts, He has given to those
who revere Him? Rather, teref, food. And if you
say that teref is the same as terefah—He has given
to those who revere Him, precisely! For He has
given this matter requiring vigilance only to
those who revere His name and revere Him.
Consequently, He has not given this to you, since
He knows that you do not revere Him nor keep
His commandments. Since this matter is a
stringency of Torah, demanding vigilance—He
has given to those who revere Him, precisely, not
to others. All stringencies of Torah the blessed
Holy One has given only to those fearing sin and
revering His commandments, not to you!”18
Rabbi El’azar taught, “It is written: Men of
holiness [shall you be to Me] (Exodus 22:30).
Why men, and then holiness? Well, men of
holiness, surely! For we have learned: Israel
gained freedom solely from the aspect of Jubilee.
After emerging into freedom, this Jubilee
gathered them under its wings and they were
called its men, its children. Of Jubilee is written:
She is Jubilee; she shall be holiness for you
(Leviticus 25:12)—holiness, surely; for you,
surely! Therefore, Men of holiness—men of
holiness, really; My men, really!19
“The blessed Holy One said this, [122a] so
Israel became worthy of being called brothers of
the blessed Holy One, as is written: For the sake
of my brothers and friends, I say, ‘Peace be
within you’ (Psalms 122:8). Afterward they were
called holiness, really, as is written: [Israel is]
holiness to YHVH (Jeremiah 2:3)—holiness, and not
men of holiness. Consequently, all who devour
him will be held guilty (ibid.), and similarly: No
stranger shall eat of holiness; If a man eats of
holiness inadvertently (Leviticus 22:10, 14).”20
It has been taught: The people of Israel are
called holiness, and since they are holiness, one
is forbidden to call his fellow a shameful name or
to invent a nickname for him. The punishment for
this is severe, all the more for other words.21
It has been taught: It is written, Keep your
tongue from evil… (Psalms 34:14). What does ‫מרע‬
(me-ra), from evil, mean? That because of evil
speech, ‫( מרעין‬mar’in), disease, descends to the
world.22
Rabbi Yose said, “Whoever calls his fellow
something he is not, or insults him, will be
punished for something he did not do. For Rabbi
Ḥiyya said in the name of Rabbi Ḥizkiyah,
‘Whoever calls his fellow wicked is cast down
into Hell and struck on his jaws—except for those
who are impudent toward Torah, whom one is
permitted to call wicked.’”23
A certain man cursed his fellow. Rabbi Yeisa
passed by and said to him, “You have acted like
the wicked!” [The man] brought him before
Rabbi Yehudah. [Rabbi Yeisa] said to him, “I
didn’t say ‘wicked,’ but ‘like the wicked,’
exhibiting behavior like the wicked; but I didn’t
say that he was wicked!”
Rabbi Yehudah came and put the case before
Rabbi El’azar, who said, “Surely, he is not guilty!
How do we know? As is written: YHVH was like an
enemy (Lamentations 2:5)—like an enemy, and
not an enemy. For otherwise, not a stump of
Israel would have remained in the world.
Similarly, She has become like a widow (ibid. 1:1)
—and not a widow; like a widow, [like a woman]
whose husband has journeyed across the ocean
and she waits for him.”24
Rabbi Ḥiyya said, “From here it is proven—
the essence of all—as is written: upon the image
of the throne, an image like the appearance of a
human (Ezekiel 1:26)—like the appearance of a
human, and not the appearance of a human.”25
Rabbi Yitsḥak said, “It is written: Like an
apple tree among the trees of the forest, so is my
beloved among the young men (Song of Songs
2:3)—like an apple, and not an apple; like an
apple, variegated in its colors, and in colors
unified.”26
Rabbi Yehudah said, “If I have come here just
to hear these words, it is enough for me!”27
It has been taught: It is written, The feeblest
among them will be like David (Zechariah 12:8)—
like David, and not David. Like David, who said,
In my poverty I have prepared for the House of
my God… (1 Chronicles 22:14), and similarly: For
I am poor and needy (Psalms 86:1)—he was king
over kings, yet he called himself so!28
Rabbi Abba said, “Happy are Israel, for the
blessed Holy One did not call them like holiness,
but holiness, actually, as is written: Israel is
holiness to YHVH; and therefore, all who devour
him will be held guilty… (Jeremiah 2:3).”
It has been taught: Rabbi Yose said, “Why did the
blessed Holy One see fit to give laws to Israel
after the Ten Commandments? Well, we have
learned as follows: From the side of Gevurah,
Torah was given to Israel. Consequently, He
sought to bestow peace among them, so that
Torah would be protected on all sides. For Rabbi
Abba said in the name of Rabbi Yitsḥak, ‘The
world is established only upon Justice, without
which it would not endure. Therefore, the world
was created by Justice.’”29
It has been taught: It is written, Render
judgment in the morning (Jeremiah 21:12). Only
in the morning, and not all day? Rabbi Abba said,
“No. Rather, in the morning, before the judges
eat or drink; for whoever renders judgment after
eating and drinking—it is not a true judgment, as
is written: You shall not eat over the blood
(Leviticus 19:26). What is meant by over the
blood? A warning to judges that they not eat
until they render judgment; for whoever renders
judgment after eating and drinking is considered
guilty of shedding his fellow’s blood, for he has
given his actual blood to another. This applies to
monetary matters; how much more so in capital
cases!”30
It has been taught: Rabbi Yehudah said,
“Whoever falsifies judgment falsifies the
adornments of the King. What are the
adornments of the King? That which has been
mentioned, as is written: acting with love,
justice, and righteousness on earth, and further:
for in these I delight—declares YHVH (Jeremiah
9:23). All depend on one another.”31
Rabbi Yose said, “These are the adornments
of the Throne, as is written: Righteousness and
justice are the foundation of Your throne (Psalms
89:15), and similarly: In love will a throne be
established (Isaiah 16:5).”32 [122b]
“It has been taught in the Secret of
Secrets:33 Head of the King is arrayed in Ḥesed
and Gevurah. From this head hang hairs, strands
upon strands, all a flow intermingling above and
below: masters of qualities, masters of balance,
masters of trumpeting, masters of compassion,
meanings of Torah, secrets of Torah, purities,
impurities—all called hairs of the king, that is, a
flow drawn from the Holy King, all descending
from the Concealed Holy Ancient One.34
“Forehead of the King—calling the wicked to
account. When they are called to account for
their deeds and when their sins are exposed,
then it is called Forehead of the King, that is,
Gevurah strengthened in its judgments, extending
on all sides. This differs from the forehead of the
Holy Ancient One, called Favor.35
“Eyes of the King—supervising all,
supervising above and below; all those masters
of supervision are called so. In the eyes colors
join, and all those masters of supervision are
named for those colors, each one accordingly, all
named for the colors of the eye. As the
supervision of the King appears, so colors
arouse.36
 “Eyebrows is the name of the place that
conveys supervision to all those colors, masters
of supervision. These eyebrows, downward, are
eyebrows of supervision from that flowing,
gushing river—a place drawing from that river,
to bathe in the whiteness of the Ancient One,
from the milk flowing from Mother. For when
Gevurah extends and eyes flash in red, the Holy
Ancient One shines its whiteness and kindles
Mother, who is filled with milk and suckles all,
and all the eyes bathe in that mother’s milk,
flowing forth constantly, as is written: bathing in
milk (Song of Songs 5:12)—in Mother’s milk,
flowing constantly, ceaselessly.37
“Nose of the King—enhancement of the
countenance. When gevuran, powers, extend and
unite as one, they are the nose of the King, and
those powers are linked with one Gevurah, from
which they issue. When judgments arouse on
their side, they are sweetened only by the smoke
of the altar, and then is written: YHVH smelled the
pleasing aroma (Genesis 8:21). The nose of the
Ancient One is different, not requiring this, since
the nose of the Ancient One is called entirely ‫אפים‬
‫( ארך‬erekh appayim), long-nosed, long-suffering, and
that radiance of concealed Wisdom is called His
‫( חוטמא‬ḥutma), nose. This corresponds to praise, as
is written: For My praise  ‫( אחטם‬eḥetom), I refrain,
for you (Isaiah 48:9), and for this King David
aroused: A praise of David (Psalms 145:1).38
“Ears of the King: when favor prevails and
Mother suckles and radiance of the Ancient One
shines, radiance of two brains arouses, along
with radiance of Father and Mother—all those
called brains of the King—flashing as one. When
flashing as one, they are called ears of YHVH, for
the prayers of Israel are received. Then, arousal
for good and evil, and by this arousal winged
beings rouse, who convey the voice of the world.
All these are called ears of YHVH.39
“Face of the King: radiance of Father and
Mother and their expansion—illumining, circling,
glowing in this head of the King. Then, testimony
is offered by them concerning the King.40
“Beard of the King—glory of all. From the
head begin supernal Ḥesed and Gevurah. Radiance
of Father and Mother disperses: radiance of
Father into three lights, and of Mother into two,
making five. Ḥesed and Gevurah are like one light,
making six. Afterward, Ḥesed is crowned, glowing
with two shining lights, making eight; and Gevurah
is illumined with one, making nine. When all
those lights join as one, they are called beard of
the King. Then is written: YHVH will go forth like a
mighty one; like a warrior He will stir up zeal. He
will shout—yes, roar—overpowering His enemies
(Isaiah 42:13).41
“Lips of the King—thus it is taught: When
radiance of Father is kindled, it shines in three
lights. From one light supernal Ḥesed shines; from
one light glows a radiance called brain of the
King; and one light remains suspended until
radiance of Mother is illumined, which when
illumined shines in five lights. How is it
illumined? By one path, hidden and concealed,
[123a] to which Father clings—as is written: a
path unknown to a bird of prey… (Job 28:7)—as
male clings to female, and She conceives and
bears, generating five lights, and from those five
lights fifty gates of many lights are engraved.
They are fifty, called forty-nine; corresponding to
them, forty-nine pure facets and forty-nine
impure facets in Torah. One remains, this one
illumined by all, and when it unites with Father’s
suspended one, settling in the King, they are
called lips of the King, and consequently He
articulates words of truth.42
“The mouth depends on them, opening of the
mouth. What is the mouth? Well, Da’at is
concealed in the body of the King—called
extension of Tif’eret, embracing all colors, as is
written: ‫( ובדעת‬Uv-da’at), By knowledge, rooms are
filled (Proverbs 24:4). This Da’at was concealed in
Mother, filling all chambers and porticos, and
when the radiance within arouses and issues,
then it is called mouth of YHVH. And when the lips,
two lights of Father and Mother, meet that
radiance of Da’at, they join as one, and words are
articulated in truth, in Ḥokhmah (Wisdom), Tevunah
(Understanding), and Da’at (Knowledge). Then all
words of the blessed Holy One are articulated
with these. These three shine, penetrating
within, within, crowned in one. Joined in one
crown, they are then called His palate is sweets
(Song of Songs 5:16), and they are palate of the
King, called sweets of the King. Of this is written
Taste and see that YHVH is good… (Psalms 34:9).43
“On this palate depend all those rulers,
authorities of the King, as is written: by the
breath of His mouth all their array (Psalms 33:6).
In this palate is perfection of all, and so letters in
this place display perfection.
“‫( א‬Alef), ‫( ח‬ḥet), ‫( ה‬he), ‫( ע‬ayin). ‫( א‬Alef)—radiance
of the Holy Ancient One, Concealed of all
concealed.44
“‫( ח‬Ḥet)—radiance of ‫( חכמתא‬Ḥokhmeta), Wisdom,
not to be found or grasped, as is written: No
human knows its worth; [it cannot be found in
the land of the living] (Job 28:13).45
 “‫( ה‬He)—radiance of Mother, shining, flowing,
gushing, watering all, suckling children, until
that anointing saturates and fills the Righteous
One, and He bonds with lower Female, who is
blessed by Him, and they do not separate from
one another, white from within red, as is written:
mountain of myrrh and hill of frankincense (Song
of Songs 4:6).46
“‫( ע‬Ayin)—radiance of seventy branches,
nourished from this breath issuing from the
mouth. Similarly, seventy names of the blessed
Holy One, corresponding on earth to All the souls
of the house of Jacob were seventy (Genesis
46:27); for Jacob is a tree on earth and they are
seventy branches.47
“From these letters shine four others. From ‫א‬
(alef) shines ‫( ג‬gimel), which is fine reward for the
righteous, called ‫( גמול‬gemul), recompense. Of this
is written Then you will delight upon YHVH (Isaiah
58:14).48
“From ‫( ח‬ḥet) shines ‫( י‬yod), which is Ḥokhmah.
All is concealed within yod, which is enclosed on
all sides; so it is not to be found, as is written: It
cannot be found in the land of the living (Job
28:13).49
“From ‫( ה‬he) shines ‫( כ‬kaf), which is radiance
and anointing oil poured out from Mother to the
place called horn and horn of Jubilee (Joshua
6:5). This is Kingdom of David, and consequently
Davidic anointing is performed only with the
mystery of kaf.50
“‫( ק‬Qof)—just as ‫( ע‬ayin) is seventy, so qof is one
hundred, which is perfection, and so it is.
Therefore, in this palate, total perfection, total
tranquility. Whoever knows this mystery and is
careful with it, happy is his share!51
 “Body of the King—extension of Tif’eret, in
which colors converge.
“Arms of the King—radiance of Ḥesed and
Gevurah, thus right and left.52

“His innards, enhanced with Da’at—entering

the head, spreading deep within the body.53
“Thighs, joined with two lights—two real
lights! Thighs and two kidneys all depend on one
place, where all anointing and all oil of the body
gathers, and from there all that anointing is
emitted to a place called Yesod olam, Foundation of
the world—foundation of the place called world.
Who are they? Netsaḥ and Hod. Therefore, YHVH
Tseva’ot, YHVH of Hosts, is His name. Blessed be He,
blessed be His name forever and ever!54
“All these arrays come to join in one, until
this Yesod absorbs all anointing and pours it into
Female, who is blessed by Him. When is She
blessed [123b] by Him? When judgments are
arranged below. And when judgments are
arranged below, they are arranged above, and all
the adornments of the King—the Holy Name—are
in joyous perfection, and all becomes one. Then
He dwells among them, as is written: God
presides in the divine assembly, in the midst of
the judges He renders judgment (Psalms 82:1).55
“And when judgments are not arranged
below, so too, as it were, above, since the entire
array is distorted. For Mother withdraws from
children, and children do not suckle, since Yesod
does not pour into Female, and all judgments
arouse and the mighty serpent prevails.
Adornments of the King are removed, as it were,
due to Judgment. For since this Female is not
blessed and Righteous One does not receive and
the mighty serpent prevails—woe to the world
that suckles from them!”56
Rabbi El’azar said, “My father revealed all these
adornments so that he would not enter
shamefully into the world that is coming. Why
should they be revealed now?”57
Rabbi Abba replied, “What I recorded from
the Holy Lamp I told the Companions, for they
know these matters—and this must be known, as
is written: You shall know that I am YHVH (Exodus
10:2), and similarly: They shall know that I am
YHVH (ibid. 29:46), so that these words may be
embedded in our hearts. From here on, words
are sealed within us. Happy is our share in this
world and in the world that is coming, for until
now the Holy Lamp has been crowned within
us!58
“Come and see: I saw in a dream, and I asked
him, ‘‫( י‬Yod)—we have learned from our Master
that it is Ḥokhmah, and this is certainly so. ‫( ה‬He)—
why is it Binah?’59
“He replied, ‘Come and see what is written:
A river issues from Eden to water the garden
(Genesis 2:10). Who is the river that issues from
Eden? Binah. Hence, ‫( ה‬he) is the river, and ‫( י‬yod) is
enclosed within Her. Yod expands this river on all
sides, and She generates a son beneath Her, who
is ‫( ו‬vav)—like this: ‫( ה‬he). Then She bears this son
and places Him before Her; thus, ‫( ה ו‬he, vav), for
vav sits before Her to be suckled. Therefore we
have learned in our Mishnah: “‫( ה‬He) was ‫( ד‬dalet).
Once Male joined with Her, She conceived a son
and was called he. Afterward, She gave birth to
that son, and He stood before Her.” Of this is
written A river issues from Eden—issuing from
Him, surely—to water the garden, to suckle
Him.’60
 “I grasped him and kissed his hands. In this
delight I awoke, weeping and laughing, and for
three days I did not eat anything. First, out of
joy; and second, because I was not worthy of
seeing him again. Nevertheless, I am bound to
him constantly; for when a tradition becomes
clear to me, I see his image rising before me.
Happy are the righteous in this world and in the
world that is coming! It is written: Surely the
righteous will acclaim Your name, the upright
will dwell in Your presence (Psalms 140:14).”61
In all that I have said to you, ‫( תשמרו‬tishameru), you
shall be on guard, and the name of other gods
you shall not mention nor shall it be heard on
your lips (Exodus 23:13). Why tishameru, you shall
be guarded? The verse should read ‫תשמורו‬
(tishmoru), you shall guard. However, tishameru, you
shall be guarded, precisely! What is that I have
said to you? This means “with which I have
threatened you concerning My service.” Tishameru,
you shall be guarded, so that no harm will befall
you; you shall be guarded by My guarding and
protection alone. And the name of other gods you
shall not mention, as we have established.62
Alternatively, and the name of other gods you
shall not mention—that is to say, “Do not bring it
about that you fall among the nations in another
land, fulfilling the verse: and there you will
worship other gods… (Deuteronomy 28:36).”63
Alternatively, In all that I have said to you,
you shall be on guard. Rabbi Yehudah opened,
“Hear, O My people, that I may admonish you;
Israel, if you would but hear Me. There shall be
among you no foreign god, and you shall not bow
to an alien god. I am YHVH your God, who brought
you up from the land of Egypt. Open your mouth
wide and I will fill it (Psalms 81:9–11). These
verses David uttered with the Holy Spirit, and
they should be contemplated. Hear, O My people,
that I may admonish you; Israel, if you would but
hear Me. In numerous places Torah cautions the
human being, in numerous places the blessed
Holy One admonishes him—and all for his
benefit, so that he will observe the commands of
Torah, for whoever [124a] observes the ways of
Torah and engages in Torah is like one engaged
in the Holy Name. For we have learned: The
entire Torah is the name of the blessed Holy One,
and one who engages in it is like one engaged in
the Holy Name, since the whole Torah is one
Holy Name, a sublime name, a name
encompassing all names. And one who deletes a
single letter from it is considered to have caused
a defect in the Holy Name. It has been taught:
And the name of other gods you shall not
mention—by adding to the Torah or diminishing
it.”64
Rabbi Ḥiyya said, “And the name of other
gods—one who is occupied with other books not
from the aspect of Torah. Nor shall it be heard on
your lips—for it is forbidden to even mention
them or learn reason from them, all the more so
concerning Torah.”65
Rabbi Yehudah taught as follows: “Why is it
written and the name of other gods, and
adjacently, The Festival of matsot you shall keep
(Exodus 23:15)? Well, one who does not keep this
is like one who does not keep the faith of the
blessed Holy One. Why? Because this matter is
linked with Him.”66
Rabbi Yitsḥak said, “Similarly with all other
holidays and festivals, for they are all linked with
the Holy Name. Therefore we have learned: Why
is it written three times a year (Exodus 23:17)?
Because upon them faith depends.”67
All your males shall appear (ibid.). Why all your
males? Rabbi El’azar said, “All your genuine
males, for they receive blessing from the spring
of the stream. From here we learn: Every
circumcised Israelite must appear before the
Holy King so as to receive blessing from the
spring of the stream, as is written: according to
the blessing of YHVH your God that He has given
you (Deuteronomy 16:17), and it is written: in
the presence of the Lord YHVH (Exodus 23:17), as
we have established, for from there blessing
pours and blessing is received. Happy is the
share of Israel above all other nations!”68
Once, Israelites were going up to celebrate the
festival and Gentiles intermingled with them, and
that year there was no blessing in the world.
They came and asked Rav Hamnuna Sava. He
said to them, “Did you see any sign of this
beforehand?”69
They replied, “We did see a sign, for when
we returned from there, all the roads were
blocked by water, clouds, and darkness, so that
none of those who had gone up there could
proceed. Furthermore, when we entered to be
seen, the face of heaven darkened.”70
He trembled and gazed. He said to them,
“Surely, either there are among you some who
are uncircumcised or Gentiles went up with you.
For at that time only Israelites who have been
circumcised are blessed. The blessed Holy One
looks at this holy sign and blesses them.”71
The following year, they went up and those
Gentiles intermingling with them went up too. As
they were eating sacrifices and rejoicing, they
saw those Gentiles tugging at the pleats of their
fumigated togas in the corner. They watched
them—everyone was blessing, while they were
not. They went and reported the incident to the
court. [The judges] came and asked them, “That
portion of yours that you were eating, from
which sacrifice was it?” They were unable to
answer. Upon investigation, they were found to
be Gentiles and were put to death. [The
Israelites] said, “Blessed is the Compassionate
One who has saved His people, for surely
blessing dwells only with Israel, holy seed,
children of faith, children of truth!” That year,
blessing permeated the world. They exclaimed,
The righteous alone will acclaim Your name, [the
upright will dwell in Your presence] (Psalms
140:14).72
Rabbi Ḥiyya said, “Through the merit of
circumcised Israel, their enemies were subdued
before them and dispossessed by them. Come
and see what is written: All your males shall
appear (Exodus 34:23), and afterward: For I will
dispossess nations before you, and I will widen
your territory (ibid., 24). For the blessed Holy
One uproots inhabitants from their place and
restores inhabitants to their place, and therefore,
All your males shall appear in the presence of the
Lord YHVH.”73
Rabbi Yehudah said, “‫( האדון‬Ha-Adon), the Lord
—as is written: For behold ha-Adon, the Lord, YHVH
of Hosts, [lops the leafy boughs with terrifying
power; those of lofty stature are cut down, the
tall will be brought low…. A shoot will emerge
from the stump of Jesse, a sprout will flower from
his roots] (Isaiah 10:33; 11:1). All is one:
uprooting inhabitants and restoring
inhabitants.”74
 Rabbi Yitsḥak said, “There is Adon, and then
there is Adon, and all depends upon one!”75
Rabbi Yehudah said, “‫( אדני‬Adonai), My Lord—‫א‬
(alef), ‫( ד‬dalet), ‫( נ‬nun), ‫( י‬yod)—the blessed Holy One
is called, [124b] the one read as it is written. And
who is that?”76
Rabbi Yose said, “‫( מראות‬Mar’ot), Visions of,
Elohim (Ezekiel 1:1)—spelled ‫( מראת‬mar’at), a vision
of. What is mar’at? Consummation of all, ‫( י‬yod), ‫ה‬
(he),‫( ו‬vav), ‫( ה‬he). Why mar’at? If ‫( א‬alef), ‫( ד‬dalet), ‫נ‬
(nun), ‫( י‬yod), this is read as it is written, whereas
this is not read as it is written. Consequently, it is
read like this and written mar’at Elohim.”77
Rabbi Yehudah said, “Sometimes the higher
are called by the name of the lower, and
sometimes the lower are called by the name of
the higher. ‫( האדון יהוה‬Ha-Adon YHVH), the Lord YHVH—
by a high name. These matters have been
established—elucidated in many ways, and all is
one. Blessed is the Compassionate One, blessed
is His name forever and ever!”78
Rabbi Yitsḥak
Here, I am sending an opened, “O that he
angel before you… would kiss me with
(Exodus 23:20). 79
the kisses of his
mouth…! (Song of
Songs 1:2). Assembly of Israel said, ‘O that he
would kiss me with the kisses of his mouth!’ Why
O that he would kiss me? The verse should read
O that he would love me. However, we have
learned as follows: What are kisses? Cleaving of
‫( רוחא‬ruḥa), spirit, to spirit. Therefore kissing is by
mouth, for the mouth is the outlet and source of
ruḥa, breath; so kisses are kissed with the mouth
in love, and spirit clings to spirit, never parting
from one another.80
 “Consequently, one whose soul departs by a
kiss cleaves to another spirit, which never parts
from him—this being called a kiss. So Assembly
of Israel said, ‘O that he would kiss me with the
kisses of his mouth,’ to join spirit to spirit, one
not parting from the other.81
“For your love is better than wine (Song of
Songs 1:2). Why any need here for wine, when it
is written: These also stagger from wine (Isaiah
28:7), and similarly: Wine and beer, do not drink,
you and your sons (Leviticus 10:9)? So why here
wine?”82
Rabbi Ḥiyya said, “Than the wine of
Torah.”83
Rabbi Ḥizkiyah said, “As is written: Wine that
gladdens the human heart (Psalms 104:15).
Thus, For your love is better, for joy of the heart;
than wine, which delights one most of all.”84
Rabbi Yehudah said, “It is written: Jacob
kissed Rachel and lifted his voice and wept
(Genesis 29:11). Why did he weep? Well, through
spirit joining with her, his heart could not bear it
and he wept. Now, you might say, look at what is
written: and he kissed him, and they wept (ibid.
33:4)! But we have learned: Why is ‫( וישקהו‬va-
yishaqehu), and he kissed him, dotted? Because, in
fact, his spirit did not join with him at all. Of this
is written Excessive are kisses of an enemy
(Proverbs 27:6). What does this mean? Well, one
who kisses lovingly joins spirit with spirit in
loving union, while one who does not kiss
lovingly is not in a state of union, but rather:
Excessive are kisses of an enemy. What does
excessive mean? Arrogance, for that kiss does
not join his spirit, does not cleave at all.
Therefore it is written: O that he would kiss me
with the kisses of his mouth—cleaving of spirit to
spirit.85
“It has been taught: As long as the blessed
Holy One accompanies Israel, spirit, as it were,
cleaves to spirit. Of this is written You, cleaving
to YHVH (Deuteronomy 4:4)—in all kinds of
cleaving, not parting from one another. When it
was said Here, I am sending an angel before you
(Exodus 23:20), Moses knew that this was
separation; he said, If Your presence does not go,
do not take us up from here! (ibid. 33:15).”86
Rabbi Abba said, “What is written before
this? The best of the first fruit of your soil you
shall bring to the house of YHVH your God. You
shall not boil a kid in its mother’s milk (Exodus
23:19). What does this indicate? Well, not to
mingle a lower element with a higher one, lest
the outside suckle from the inner. What is the
difference between them? This outer one derives
the side of impurity, while this inner one is on the
holy side. Who is its mother? Assembly of Israel,
called Mother. In its mother’s milk—that the
undesirable one not suckle from this side. And
here is written: Here, I am sending an angel
before you. Moses said, ‘But I received a promise
from You! Surely, if Your presence does not go,
do not take us up from here! How, then, will it be
known [that I have found favor in Your eyes, I
and Your people? Is it not by Your going with us,
that I and Your people may be distinguished from
every people that is on the face of the earth]?
(ibid. 33:15–16).”87
Rabbi El’azar said, “This statement was
uttered by the blessed Holy One purely out of
love for Israel and to be reconciled with them.
This may be compared to a king who wanted to
go with his son and not leave him. His son came
[125a] but was afraid to ask the king to
accompany him. Anticipating, the king said,
‘Here, Legionnaire so-and-so will accompany you
to protect you.’ Afterward, he said, ‘Watch
yourself with him on the way, for he is not a
perfect man.’ His son replied, ‘If so, either I stay
here or you go with me, but I will not part from
you.’
“Similarly with the blessed Holy One: first He
said, Here, I am sending an angel before you to
guard you on the way (Exodus 23:20). Afterward,
He said, Watch yourself with him… (ibid., 21). At
that moment, Moses said, If Your presence does
not go, [do not take us up from here!] (ibid.
33:15).”88
Rabbi Shim’on came and found them
immersed in this. He said, “El’azar, my son, you
have spoken well! But come and see: At this
point Moses said nothing and did not reply to
Him. Why? Because here there was no
separation from Him. We have already
established this matter for the Companions. Now,
there are some who teach the opposite, though
the ancients did not interpret it so. Yet upon
contemplating words, all is fine, and all convey
their meaning by a single element.89
“When did Moses respond? When He said, I
will send an angel before you (Exodus 33:2).
Whereas [here] is written: When My angel will
go before you (ibid. 23:23)—simply, without
elaborating. Therefore it is written: But if you
truly heed his voice and do all that I speak—that
I speak, precisely!—and then, I will be an enemy
to your enemies and a foe to your foes (ibid., 22).
All depends upon Him.”90
Rabbi Yehudah said, “If you say that both of
them were an actual angel, Moses did not
respond to them, since he did not see an
opening. When did he respond? When it is
written: If Your presence does not go, [do not
take us up from here!] (Exodus 33:15).”91
Rabbi Shim’on said, “The sum of it all: Moses
did not want an angel, for look at what is written:
Now, if I have found favor in Your eyes, may YHVH
go in our midst (Exodus 34:9)!”92
Rabbi Yehudah said, “Concerning what is
written: You shall not boil a kid in its mother’s
milk (Exodus 23:19), which Rabbi Abba
discussed, the verse should read in the mother’s
milk. Why its mother’s? For if you say that
Assembly of Israel is the mother of the impure
side—not so! For I have heard Rabbi Shim’on say
that Assembly of Israel, Holy Mother, is united
with the share of Israel, as is written: For YHVH’s
share is His people (Deuteronomy 32:9).”93
Rabbi Shim’on said, “Well spoken! Yet what
Rabbi Abba said is fine—all is fine, this
intertwined with the other. Come and see:
Mother joins with them above, this side and that
side, and there are two, one to the right and one
to the left. Thus some are to the right and some
to the left, all dependent upon this Mother, Holy
Mother, linked with Her.94
“When are they linked with Her? When this
Mother suckles from the Other Side and the
sanctuary is defiled and the mighty serpent
begins to reveal himself. Then the kid sucks of its
mother’s milk, and judgments arouse. Therefore,
Israel hasten to bring first fruits, and when they
bring them they must speak, beginning with
Laban, who sought by sorcery to dominate Jacob
and the holy seed, yet they were not given into
his hands and Israel was not delivered to this
side. So it is written: The best of the first fruit of
your soil you shall bring to the house of YHVH your
God. You shall not boil a kid in its mother’s milk
(Exodus 23:19)—and that side will not suck of its
mother’s milk, since the sanctuary will not be
defiled and judgments will not arouse.95
“Therefore, all holy seed and anyone who
derives from this side should not eat meat with
milk, so as not to provide a place for the
undesirable one. For the matter depends on
action, an action below arousing above. Happy
are Israel above all other nations, for their Lord
proclaims of them: You YHVH has chosen to be a
treasured people to Him, and it is written: For
you are a holy people to YHVH your God
(Deuteronomy 14:2)—all is one word. And it is
written: You are children of YHVH your God (ibid.,
1).96
“Come and see: When Israel’s deeds are
unworthy, what is written? My people—their
tyrants are children, and women rule over them
(Isaiah 3:12)—precisely! We have established this
matter in the mystery of the Book of King
Solomon, and so we have found there.97
“We have also found that if anyone eats this
food combined together—either in the course of
one hour or in a single meal—for forty days a
helmeted kid appears in his skin to those above,
an impure band [125b] approaches him, and he
provokes judgments in the world, unholy
judgments.98
“If he engenders a son during those days, the
latter is lent an undesirable soul from the Other
Side, undesirably. It is written: You shall sanctify
yourselves and be holy… (Leviticus 11:44). If one
comes to defile himself, he is surely defiled. And
it is written: ‫( ונטמתם‬ve-nitmetem), becoming impure,
through them (ibid., 43)—without an ‫( א‬alef):
totally obstructed impurity, which cannot be
purified as can other types of impurity.99
“Furthermore, he is terrified of dangerous
beasts, for in their eyes he appears as a kid and
he is vulnerable, being divested of the human
image.”100
Rabbi Yeisa permitted the eating of chicken with
dairy cheese. Rabbi Shim’on said, “This is
forbidden to you! One should not provide an
opening for evil species. ‘Go, O Nazirite,’ one
says, ‘around, around; do not approach the
vineyard!’ This is surely forbidden to you, since it
entails the same stricture as cattle. What is
written of one who permits this? You gave the
Nazirites wine to drink  (Amos 2:12)—permitting
this is like permitting that. And it is written: You
shall not eat any abhorrent thing (Deuteronomy
14:3)—any includes everything.”101
It has been taught: How did Daniel,
Hananiah, Mishael, and Azariah prove worthy of
being delivered from those trials? Only because
they did not defile themselves with their food.102
Rabbi El’azar said, “It is written: Daniel
made up his mind not to defile himself with the
king’s provisions… (Daniel 1:8). And it has been
taught in the secrecy of our Mishnah: ‘The food
of that wicked one was meat in milk and cheese
with meat, aside from other foods; this was
served on his table daily.’ Since Daniel refrained
from this, when he was thrown into the lions’ den
he was completely in the image of his Lord, his
image not changing into any other, so the lions
feared him and did him no harm. But when that
wicked one was deprived of his kingdom and
dwelled with the beasts of the field (Daniel 4:20),
the image of his face was removed, and from that
day on, his image never appeared human. To
every animal that came, his image appeared as
its own species and female, and they all mounted
him. Many times the beasts of the field would
have devoured him, were it not for this
punishment decreed upon him; for it is written:
At kings he scoffs (Habakkuk 1:10), so all scoffed
at him that whole time.103
“Come and see what is written: At the end of
ten days, they appeared better than all the
youths who were eating the king’s provisions
(Daniel 1:15). They appeared better—because
the image of their Lord was not removed from
them, whereas from the others it was. What
caused this? The fact that they had not defiled
themselves with defiled food. Happy are Israel,
of whom is written People of holiness shall you
be to Me (Exodus 22:30)!”104
To Moses He said, “Go up to YHVH” (Exodus 24:1).
To Moses He said—Who said? Shekhinah. Go up to
YHVH—as is written: Moses went up to Elohim
(Exodus 19:3).105
Why all this? To establish a covenant with
them, for they were uncovered—unlike when
they went out of Egypt, when they were
circumcised but not uncovered. Here they were
uncovered, having entered the enduring
covenant, as is written: There He set them
statute and law, and there ‫( נסהו‬nissahu), He raised
them (Exodus 15:25)—by this holy sign that was
revealed in them. And here the covenant was
sealed with them by Moses, as is written: Moses
took the blood and dashed it on the people…
(ibid. 24:8).106
Rabbi Yitsḥak said, “Why is it written and
half the blood he dashed  ‫( על המזבח‬al ha-mizbeaḥ),
upon the altar (Exodus 24:6)? It is not written
‫( במזבח‬ba-mizbeaḥ), on the altar, but rather ‫( על המזבח‬al
ha-mizbeaḥ), above the altar, precisely!”107

And you shall bow down from afar (Exodus

24:1). What is meant by from afar? As is said:
From afar, YHVH appeared to me (Jeremiah 31:3),
and it is written: His sister stationed herself afar
(Exodus 2:4).108
Rabbi Abba taught, “For the moon was
waning. At that moment, Israel became worthy of
a greater share of holiness and sealed a holy
covenant with the blessed Holy One.”109
To Moses He said, “Go up to YHVH” (Exodus
24:1). Why did Shekhinah tell him, “Go up”? So that
“I and Israel will participate as one in perfection,
through you,” which was not so until now. What
is written? Moses took half the blood… (ibid., 6),
dividing it in two: half the blood he dashed upon
the people and half the blood he dashed [126a]
upon the altar (ibid.), as we have established;
and it is written: Look, the blood of the covenant
that YHVH has sealed with you (ibid., 8).110
And he put it ‫( באגנות‬ba-agganot), in basins
(Exodus 24:6)—spelled deficiently: ‫( באגנת‬ba-
agganot), as is written: Your navel is ‫( אגן‬aggan), the
basin of, the moon. May it never lack blended
wine! (Song of Songs 7:3).111
Moses alone shall come near YHVH (Exodus
24:2). Happy is the share of Moses, for he alone
attained what no other human attained! Israel
now attained what they had not attained until
that moment. At that moment, they were
established in supernal, holy existence. At that
moment, they became worthy of having the
sanctuary in their midst, as is written: Have
them make Me a sanctuary, and I will dwell
among them (ibid. 25:8).112
 Rabbi Yehudah
They saw the God of Israel, opened, “This
and beneath His feet was stature of yours
like a fashioning of resembles a palm
sapphire pavement… (Song of Songs
(Exodus 24:10). 113
7:8). How beloved
is Assembly of
Israel before the blessed Holy One, never parting
from Him! Like a palm tree, where male never
separates from female, one not rising without the
other, so Assembly of Israel does not part from
the blessed Holy One.114
“Come and see: When Nadab and Abihu saw,
along with the seventy elders, what is written of
them? They saw the God of Israel, for Shekhinah
manifested Herself to them.”115
Rabbi Yehudah said in the name of Rabbi
Yose, “‫( את‬Et), precisely! And this is from afar
(Exodus 24:1). Et, including what is within
Her.”116
Rabbi Yitsḥak said, “But look at what is
written: She is  ‫( החיה‬ha-ḥayyah), the living being,
that I saw beneath the God of Israel by the river
Kevar (Ezekiel 10:20)! Who is this ḥayyah?”117
Rabbi Yose replied in the name of Rabbi
Ḥiyya, “The small ḥayyah. Now, is there a small
ḥayyah? Yes, a small ḥayyah, a supreme ḥayyah, and
an extremely small ḥayyah. They saw  ‫( את‬et) the
God of Israel—precisely, as we have said.”118
And beneath His feet was like a fashioning of
sapphire pavement (Exodus 24:10)—appearing
like the precious stone with which the blessed
Holy One intends to build the Temple, as is
written: I will lay your foundations with
sapphires (Isaiah 54:11).119
 Yet against the nobles of the Children of
Israel (Exodus 24:11)—Nadab and Abihu. He did
not send forth His hand (ibid.)—deferring their
judgment till later and they were not punished
here.120
Rabbi Yose said, “This statement is in praise
of them, as is written: and they ate and drank
(ibid.)—feasting their eyes on this radiance.”121
Rabbi Yehudah said, “They actually ate,
nourishing themselves! Here they became
worthy above—if only they had not later
perverted their ways, as we have established.”122
Rabbi El’azar said, “At that time, even Israel
became worthy and Shekhinah was bound to them.
This covenant and Torah all happened at once,
and Israel never saw a moment like that ever
again. In the time to come, the blessed Holy One
will reveal Himself to His children and all will
see His glory eye-to-eye, as is written: For eye-to-
eye they will see, as YHVH returns to Zion (Isaiah
52:8), and similarly: The glory of YHVH will be
revealed, and all flesh will see together… (ibid.
40:5).”123
 ‫פרשת תרומה‬
Parashat Terumah
“OFFERING” (EXODUS 25:1—27:19)

 
 
COMMENTARY ON TERUMAH

R
abbi Ḥiyya opened, “For Yah has chosen
Jacob for Himself, Israel as His own
treasure (Psalms 135:4). How beloved are
Israel to the blessed Holy One, who desires them
and wants to cleave to them and be joined with
them! He made them a unique nation in the
world, as is written: Who is like Your people
Israel, a nation unique on earth? (2 Samuel
7:23). And they desired Him and linked
themselves with Him as is written: For Jacob has
chosen Yah for himself. And it is written: [126b]
For YHVH’s share is His people (Deuteronomy
32:9)—He entrusted other nations to princely
rulers appointed over them, while for His own
share He took Israel.”1
Rabbi Shim’on opened, “Who is this looking
forth like the dawn, fair as the moon, bright as
the sun, awesome as bannered hosts? (Song of
Songs 6:10). ‫( מי זאת‬Mi zot), Who is this?—mystery
of two worlds joined as one, and this is world and
world. Mi, Who, as we have established: a
supernal rung above, a beginning susceptible to
questioning, called Mi, Who, as is said: Lift your
eyes on high and see: Mi, Who, created these
(Isaiah 40:26). Zot, This: a lower rung below,
lower world. Both of them, two worlds in a single
bond, a single nexus, as one.2
“‫( הנשקפה‬Ha-nishqafah), Looking forth, like the
dawn—both joined as one.3
“Like  ‫( שחר‬shaḥar), the dawn—like blackness
seeking to shine; later, illumined as the moon
when the radiance of the sun strikes her; and
later, like the sun, when the moon waxes full.4
“Awesome—mighty to protect all. For then
She possesses perfection to perform valiantly,
drawing power from the supernal world through
Jacob the Perfect, who united them as one—
joining them as one above, joining them as one
below, whence issued twelve tribes after the
pattern above.5
“Jacob, who was complete, infused love into
two worlds, as we have established. Other
humans who do so expose nakedness above and
below, provoking enmity in two worlds, causing
separation, as is written: to become rivals
(Leviticus 18:18), for they become enemies of
one another.6
“Now, you might say, ‘Rachel was jealous of
her sister (Genesis 30:1)!’ Certainly so! For all
the longing of the lower world is solely to
resemble the upper world and to inherit Her
position. Elsewhere, ‘the jealousy of ‫סופרים‬
(soferim), scribes, increases wisdom,’ while here,
the jealousy of soferim—for there is ‫( ספר‬sefer), book,
and sefer, book—and they increased the flow of
supernal Wisdom to themselves.7
“Nevertheless, even Jacob did not harmonize
them fittingly. Other inhabitants of the world
provoke enmity and cause separation, exposing
nakedness of all—nakedness above and below.
Within this mystery is nakedness of Mother and
Daughter, all in one mystery. ‫( מי זאת‬Mi zot), Who,
this, are called Sisters, sharing sisterly love and
a bond of delight; yet they are called Mother and
Daughter. Whoever exposes their nakedness has
no share in the world that is coming, has no
share in faith.8
“Come and see: For Jacob has chosen Yah for
himself (Psalms 135:4)—supernal mystery above.
Once he was perfected and called Israel, then
‫( לסגולתו‬li-sgullato), to his own treasure (ibid.)—
obtaining everything on all sides, obtaining
above and below, totally fulfilled.”9
Rabbi Shim’on said, “We have learned that
when the blessed Holy One created the world,
He carved engravings of mysteries of faith within
radiancies in supernal mysteries. He engraved
above, He engraved below, all in one mystery of
engravings of the Holy Name, ‫( יהוה‬YHVH), ruling
through its letters above and below. Through this
mystery worlds were consummated, the upper
world and the lower world.10
“The upper world was consummated by
mystery of the letter ‫( י‬yod)—primordial supernal
point emerging from within the concealed and
hidden, which is unknown, unsusceptible to
knowing, and completely unknowable,
mysterious ascension of Ein Sof. From this
concealment shone a single radiance—subtle,
concealed, comprising within itself the totality of
all lights. That concealed radiance was struck by
one who did not strike, illumined by one who did
not illumine, and then it emitted one radiance—
bliss in which to delight, radiance in which subtle
concealed radiance may be secreted.11
“As for that radiance, bliss for concealed
bliss, within it were embroidered and fashioned
six designs, known only to that subtle light upon
entering to be hidden—bliss within bliss,
radiance in radiance. This radiance issuing from
subtle radiance is fearsome, awesome, and
extremely powerful (Daniel 7:7). This expanded,
becoming one world illumining all worlds—a
concealed world, completely unknown, inhabited
by sixty million dwellers, forces, supernal camps.
Once it had generated them—completed as one—
then [127a] a single union; they are mystery of
the letter ‫( ו‬vav), joined with that concealed
world. Then is written: For Jacob has chosen  ‫יה‬
(Yah) for himself (Psalms 135:4)—when ‫( ו‬vav)
issues fully formed from within ‫( י ה‬yod, he).
Israel ‫( לסגולתו‬li-sgullato), as His own treasure—other
inhabitants of the world have not been granted
permission to ascend so, but rather li-sgullato, to
His treasure, a place that receives and gathers
all; this is a rung below. From within this, they
obtain above through secrecy of aspiration, but
not openly, as did Jacob, as is written: Have them
take Me [by] raising (Exodus 25:2).”12
Rabbi Yehudah
Have them take Me an opened, “‫( מה‬Mah),
offering (Exodus 25:2). 13
How, abundant
Your goodness that
You have hidden for those in awe of You, that You
have wrought for those who shelter in You before
the eyes of humankind! (Psalms 31:20). This
verse has been established and discussed, but
this mystery has been established by the Holy
Lamp among supernal mysteries. High rung,
mystery of the upper world, is called ‫( מי‬mi), Who;
low rung, mystery of the lower world, is called ‫מה‬
(mah), What. And we have learned: ‘Do not read
the word as ‫( מה‬mah), what, but rather ‫( מאה‬me’ah),
one hundred,’ since all high rungs,
consummated, are here. 14
 “Further, why is it called mah, What? Well,
although the supernal flow is conveyed, it is not
revealed until completed here—end of all rungs,
end of the entire flow, standing revealed. Yet
although revealed more than all, it is susceptible
to questioning: Mah, What? What have you seen?
What do you know? As is said: For you saw no
image (Deuteronomy 4:15). Therefore, mah,
What?15
“Abundant Your goodness—Foundation of the
World, who is called abundant goodness, as is
said: abundant goodness for the House of Israel
(Isaiah 63:7), for this is abundant goodness.
Primordial light is called simply good, while here
male and female merge as one.16
“That You have hidden—for this is concealed
as the primordial light was concealed and
hidden.17
“That You have wrought—for here is artistry
of all, artistry of the whole world, artistry of
souls and spirits. By this mystery the blessed
Holy One fashioned the design of the entire
world, and this is the mystery of In the beginning
God created heaven and earth (Genesis 1:1). By
this mystery the Dwelling was formed and
constructed, being in the image of the world
above and in the image of the world below, as is
written: Have them take ‫( לי תרומה‬li terumah), Me an
offering—two rungs that are one, joined as
one.”18
Rabbi Shim’on,
Have them take Me an Rabbi El’azar,
offering (Exodus 25:2). Rabbi Abba, and
Rabbi Yose were
sitting one day beneath some trees on the plain
by the Sea of Ginnosar. Rabbi Shim’on said,
“How nice is the shade of these trees covering
us! We must adorn this place with words of
Torah.”19
Rabbi Shim’on opened, saying, “King
Solomon made himself a pavilion from the trees
of Lebanon (Song of Songs 3:9). This verse we
have already established and it has been
discussed; but pavilion is the palace below,
resembling the upper palace. The blessed Holy
One called it Garden of Eden, which He planted
for pleasure, and His desire is to delight therein
in those souls of the righteous who all exist
there, enrolled within. Those souls, having no
body in this world, all ascend and are crowned
there, and have places from which to gaze, to
revel in the sublime joy called Delightfulness of
YHVH. There they are filled by all the desirable
rivers of pure balsam.20
“‫( אפרסמון‬Afarsemon), balsam, is the upper
palace, concealed, hidden. ‫( אפריון‬Appiryon),
pavilion, is the palace below, which has no ‫ס‬
(samekh), until ‫( אסתמיך‬istemikh), it is supported, by
the upper palace. Therefore the letter ‫( ס‬samekh)
is closed on all sides; similarly, closed ‫( ם‬mem).21
“What is the difference between them? Well,
when enclosed and hidden within itself, within a
supernal point above, She assumes the form of
the letter ‫( ס‬samekh), enclosed within and hidden,
ascending above. And when She returns and sits
‫( רביעא‬revi’a), crouching, over children below to
suckle them, She assumes the form of the letter ‫ם‬
(mem), ‫( רביעא‬revi’a), quadrilateral, enclosed in four
directions of the world.22
“So She is [127b] ‫( אפרסמון‬afarsemon), balsam,
and this one ‫( אפריון‬appiryon), pavilion. Instead of
the two letters ‫( ס‬samekh) and ‫( מ‬mem) stands ‫( י‬yod)
in mystery of the covenant—ready to receive all,
mystery of those one hundred blessings, sixty
and forty. Sixty corresponding to six aspects
issuing from the letter samekh, forty
corresponding to four directions of the world, all
totaling one hundred; and the letter yod fulfills
the mystery of one hundred, corresponding to
the pattern above. Thus, this is ‫( אפרסמון‬afarsemon),
balsam, and that ‫( אפריון‬appiryon), pavilion.23
“Those rivers issue from this balsam, and
supernal souls having no body in this world
suckle from the radiance emitted from those
rivers of pure balsam, reveling in this sublime
joy. Souls ascending, having a body in this world,
ascend and suckle from the radiance of this
pavilion, giving and receiving—giving the
fragrance of those worthy deeds in which they
engaged in this world, and receiving of the
fragrance remaining in the Garden, as is said:
like the fragrance of a field blessed by YHVH
(Genesis 27:27)—the fragrance remaining in that
field. They all exist in that Garden, these
delighting above, those delighting below.24
“King Solomon made himself—for himself.
Now, you might say: ‘Look, souls of the righteous
delight within, and yet you say made himself?’
Certainly so! Because this pavilion and all those
souls of the righteous all exist for the delight of
the blessed Holy One.25
“King  ‫( שלמה‬Shelomo), Solomon—the King who
possesses ‫( שלמא‬shelama), peace, namely the
supernal King, as they have established. The
king, anonymous—King Messiah. This is World of
the Male, that is World of the Female.26
“From the trees of Lebanon—planted trees,
uprooted by the blessed Holy One and
transplanted elsewhere. These are called cedars
of Lebanon, as is said: cedars of Lebanon that He
planted (Psalms 104:16). This pavilion was built
and decorated with them alone.27
“From the trees of Lebanon—six days of
Creation, every single day arranging in this
pavilion a fitting arrangement.28
“First arrangement: Primordial light that was
hidden away emanated from the right side and
was conveyed from the right side, entering this
pavilion by means of one Foundation and
performing its conjugal role within. Afterward
this pavilion produced one image resembling this
light, and this is the mystery of what is written:
‘Let there be light!’ And there was light (Genesis
1:3). Since it says Let there be light!, why And
there was light? Well, that light generated
another light befitting it, and this is the first day
of those trees of Lebanon.29
“Second arrangement: Division of waters
emanated from the left side by a flow of mighty
fire and was conveyed from the left side,
entering this pavilion and performing its role
within, dividing between waters on the right side
and those waters on the left. Afterward that
pavilion produced one image resembling it, and
this is the mystery of what is written: [God made
the firmament and it divided] the waters beneath
the firmament from the waters above the
firmament, and it was so (Genesis 1:7). This is
the second day of those trees of Lebanon.30
“Third arrangement: A certain third day
emanated from the left side and the right side,
making peace in the world. From there, fruit was
conveyed to all, and this performed its conjugal
role in the pavilion, generating each species after
its kind, species for many kinds, each fittingly—
all vegetation, plants, and trees, with various
powers. Its image remained there, and that
pavilion generated a species exactly like it. This
is the third day, comprising two sides, of those
trees of Lebanon.31
“Fourth arrangement: Radiance of the sun
emanated and shone, illumining this pavilion
within its darkness, entering to shine yet not
performing its role until the fifth day, when the
pavilion emitted the conjugal radiance that
entered it on the fourth day and the pavilion
produced an actual likeness of that radiance.
This is one of those trees of Lebanon.32
“Fifth arrangement: A streaming swarming
of waters emanated [128a] and performed the
role of emitting that radiance of the arrangement
of the fourth day. Performing its conjugal role in
this pavilion, it generated species according to
their kinds, fittingly, in their exact likeness. This
day performed more fully than all other days, yet
all remained suspended until the sixth day, when
this pavilion brought forth all that was hidden
within it, as is written: Let the earth bring forth
living beings of each kind (Genesis 1:24). This is
the fifth day of those trees of Lebanon.33
“Sixth arrangement: This is the day that
perfected the entire pavilion. Without this day, it
has neither perfection nor power. When this
arrived, the pavilion was arrayed with many
spirits, many souls, many beautiful maidens,
those worthy to sit in the palace of the King. He
too was arrayed in the beauty of all the other,
preceding days, and He arrayed them in single
desire, in passion, in joy, perfection of above and
below.34
“Then this pavilion was sanctified with
supernal holiness and adorned with its crowns,
finally rising ascendantly in a crown of
tranquility and given a sublime name, a holy
name: Sabbath, tranquility of all, desire of all,
cleaving of above and below as one. Then is
written: King Solomon made himself a pavilion
from the trees of Lebanon.”35
Rabbi Shim’on said, “One who attains this
pavilion attains all. He is worthy of sitting in the
comfort of the shade of the blessed Holy One, as
is written: In his shade I delighted to sit (Song of
Songs 2:3). Now that we are sitting in this shade
of comfort, we should observe that we are
actually sitting in the shade of the blessed Holy
One within that pavilion! We should adorn this
place with supernal crowns, until the trees of the
pavilion are swayed to cover us with further
shade.”36
Rabbi Shim’on opened first, saying, “Have them
take Me an offering; from every man whose heart
impels him, you shall take My offering (Exodus
25:2). Have them take Me—one who wishes to
engage in a mitsvah and to become engaged with
the blessed Holy One must not engage emptily,
with nothing; rather, a person should engage
fittingly, according to his strength. We have
established this matter in various places. How
fitting for one to procure that engagement with
the blessed Holy One, as is said: Each according
to the gift of his hand (Deuteronomy 16:17)!37
“Now, you might say, ‘Look at what is
written: Come, buy wine and milk without money
and without cost! (Isaiah 55:1), for this is free,
engaging without money—and it is an
engagement with the blessed Holy One!’
However, anyone wishing to engage in Torah
attains her; anyone wishing to become engaged
with the blessed Holy One, to know Him, attains
this without any fee at all. Whereas an
engagement that assumes action must not be
acquired for nothing, emptily, since by that
action one does not succeed at all in drawing
down upon himself the Holy Spirit except at full
cost.38
“In the Book of Sorcery, taught to King
Solomon by Ashmedai: Whoever wants to remove
from himself an impure spirit or to subdue an
alien spirit must pay the full price for the act that
he seeks to perform—whatever is demanded of
him, whether a little or a lot. For the impure
spirit is always available for free, emptily, and is
sold without payment—compelling people to
have it settle upon them, seducing them with
many enticements to let it dwell with them,
luring them in many ways to place its dwelling
among them.39
“But the Holy Spirit is not so. Rather, with
full payment, by intense effort, by refining
oneself, by purifying one’s dwelling, by desire of
one’s heart and soul—oh that one can then attain
it, that it will dwell with him! Even so, one must
follow the straight path, not deviating right or
left; otherwise, it immediately departs from him,
distancing itself from him, and he cannot attain
as before.40
“Therefore it is written: ‫( ויקחו‬Ve-yiqḥu), Have
them purchase, Me an offering.41
“From every man—from one who is called
man, who overpowers his impulse, for whoever
overpowers his impulse is called man.42
“Whose heart impels him. What does this
mean? [128b] That the blessed Holy One delights
in him, as is said: To You he said, ‘My heart’
(Psalms 27:8); rock of my heart (ibid. 73:26);
good-hearted (Proverbs 15:15); He gladdened his
heart (Ruth 3:7)—all referring to the blessed
Holy One. Here, too, whose heart impels him—
from him you shall take My offering, for there it
is found and nowhere else.43
“How do we know that the blessed Holy One
delights in him and places His dwelling in him?
When we see that this person desires, in joyous
aspiration of the heart, to pursue and strive for
Him with heart, soul, and will, surely there, we
know, dwells Shekhinah. Then we should procure
that person by paying in full, to associate with
him or to learn from him. Concerning this the
ancients said, ‘Procure for yourself a companion.’
With full payment one should procure him, so as
to be worthy of Shekhinah. This is how far one
should pursue a virtuous person and procure
him.44
“That virtuous one should pursue a sinner
and procure him with full payment, in order to
remove the filth from him, subdue the Other
Side, and form his soul, so that it will be
considered as though he created him. This is
praise by which the glory of the blessed Holy
One is exalted more than by any other praise, an
ascension greater than all! Why? Because he
overturns the Other Side and elevates the glory
of the blessed Holy One. Concerning this it is
said of Aaron: Many he turned from iniquity
(Malachi 2:6), and: My covenant was with him
(ibid., 5).45
“Come and see: Whoever grasps the hand of
a sinner, turning to him, inducing him to abandon
his evil ways, is elevated in three elevations,
beyond what anyone else attains. He overturns
the Other Side and causes the glory of the
blessed Holy One to be exalted and the world to
be sustained vitally above and below. Of this
person is written: My covenant was with him: life
and peace (Malachi 2:5). He is worthy of seeing
his children’s children; he attains this world and
the world that is coming. All masters of judgment
cannot punish him in this world or in the world
that is coming. He enters twelve gates, with no
one hindering him. Of this one is written Mighty
in the land his seed will be…. Wealth and riches
in his home, and his righteousness stands
forever. Light dawns in darkness for the upright
(Psalms 112:2–4).46
“In the upper chamber are three modes of
color, flashing in one flame—that flame darting
from the side of the south, which is right. Those
colors diverge in three directions: one ascending
above, one descending below, one appearing and
hidden when the sun shines.47
“One color, the one ascending, emerges, and
that color is the color of white, whiter than any
other. It enters that flame and is tinged yet not
tinged, and it rests above on top of that chamber.
When the people of Israel enter the synagogue
and offer their prayers, as they reach ‘who has
redeemed Israel’ and join Redemption to Prayer,
this color ascends the head of the chamber and
becomes an enduring crown. A proclamation
issues: ‘Happy are you, Holy People, who
perform goodness before the blessed Holy One!’
This is the secret of I have done what is good in
Your eyes (2 Kings 20:3), for he joined
Redemption to Prayer. For when that color
ascends the head of this chamber, Righteous One
arouses to unite where it must, in affection, love,
joy, passion. All limbs join in one desire, these
with those, above with below; all lamps shine and
glow, all converging as one in this Righteous One
who is called Good, as is said: Say of the
righteous one that he is good (Isaiah 3:10). This
one unites them all in a single bond. Then all is
in a whisper above and below; with kisses of
desire the event abides in love within the
chamber.48
“As they reach ‘Grant peace,’ the river
issuing from Eden performs its conjugal role in
this chamber. Then all must leave the presence
of the King, and no human nor anyone else may
be found there nor make requests. [129a] Rather,
one must fall on the face. Why? Because that
moment is the moment of conjugal union, and
every human should be embarrassed in the
presence of his Lord, covering his face in great
shame, and should merge his soul in that union
of souls, for the chamber is enveloped above and
below by souls and spirits.49
“Then another color, descending below,
settles in the depths of this chamber. A herald
comes forth and proclaims: ‘Beings above and
below, bear witness! Who is it that forms souls
and purifies sinners—he who wears the crown of
royalty, who is worthy now of entering the
presence of the King and Queen? For the King is
asking for him.’50
“Then appear two witnesses from among
those eyes of YHVH roaming the whole earth, and
they stand behind the curtain and testify:
‘Behold, we attest that so-and-so son of so-and-
so’—happy is his share, for on account of him his
father will be remembered for good—‘formed
souls below, souls of sinners from the Other
Side.’ Then the blessed Holy One is glorified in
complete joy.51
“At that moment, a certain official appears
who is treasurer of images of the righteous in the
mystery of conjugal union, mysteriously named
Yehodi’am, in a crown of the wielded Holy Name.
The blessed Holy One signals, and the official
brings the image of that person who transformed
the souls of sinners and places it before the King
and Matronita. And I call heaven and earth to
witness that at that moment this image is given—
for there is no righteous person in this world
whose image is not engraved above under the
power of that official—seventy keys of all the
treasures of his Lord are delivered into its hand.
Then the King blesses that image with all the
blessings that He bestowed upon Abraham when
he transformed the souls of sinners. The blessed
Holy One signals to four supernal camps, who
grasp that image and journey with it, and it
enters seventy hidden worlds attained by no
other human, but rather hidden for those who
transform souls of sinners. If people only knew
how much benefit and merit [sinners] bring upon
the righteous, who become worthy through them,
they would run after them, pursuing them as one
pursues life.52
“A poor person renders people worthy of
much goodness and many supernal treasures,
but this does not compare to one who becomes
worthy through sinners. What is the difference
between them? Well, one who strives after a poor
person restores his soul and enables him to
survive, and through him becomes worthy of
much goodness in that world. One who strives
after sinners accomplishes more. He succeeds in
subduing the Other Side—other gods—who no
longer rules and is divested of his dominion. He
succeeds in elevating the blessed Holy One upon
His Throne of Glory. He forms for that sinner
another soul. Happy is his share!53
“Another color, visible and invisible. When
the people of Israel reach the Qedushah of the
Section, this concealed color emerges, for by
reciting this Qedushah they surpass the supernal
angels, whose companions they are. This color
shines visibly while the people of Israel sanctify,
for they conclude before the supernal angels can
notice and punish them from above and
denounce them.54
“Then a proclamation issues: ‘Beings above
and below, listen! Who is haughty of spirit with
words of Torah? Who is he, all of whose words
are intended to glorify himself by words of
Torah?’ For surely we have learned that one
should be humble in this world with words of
Torah, since pride of Torah belongs only in the
world that is coming.55
“With this Qedushah we must be careful,
concealing it among us, so that we may be
sanctified in holiness in the beginning and in the
end, more than by those sanctifications that the
supernal angels recite with us. There is a Qedushah
that we recite in praise, praising the supernal
angels, and because of this praise they allow us
to enter the upper gates. Therefore we recite this
Qedushah [129b] in the holy language, and they
allow us lovingly to enter the gates above
because we praise them in their arrangement.
Thereby we obtain greater holiness, entering
supernal gates.56
“Now, you might say, ‘This is deception!’ Not
so! Rather, the supernal angels are holier than
us, absorbing greater holiness, and if we did not
obtain and draw upon ourselves these
sanctifications, we could not be companions with
them and the glory of the blessed Holy One
would not be consummated above and below
simultaneously. We therefore strive to be their
companions, so that the glory of the blessed Holy
One will be exalted above and below
simultaneously.57
“The Qedushah at the end is in Aramaic
translation, as we have established, and this can
be recited even by an individual—those words in
translation—but words of the holy language in
Qedushah may be recited only in the presence of
ten, because Shekhinah unites with the holy
language, and every Qedushah accompanied by
Shekhinah may be uttered only in the presence of
ten, as is written: I will be sanctified in the midst
of the Children of Israel (Leviticus 22:32)—the
Children of Israel actually embody the holy
language, not other nations who possess another
language.58
“Now, you might say, ‘What about the
sanctification of the Qaddish, which is in Aramaic
translation—why isn’t that recited individually?
Come and see: This Qedushah is not like other
Qedushot, which we triple. Rather, this Qedushah
ascends on all sides above and below, in all
aspects of Faith, smashing locks and seals of iron
and evil shells, so that the glory of the blessed
Holy One will be exalted above all. We must
recite it in the language of the Other Side, and
respond with mighty power: ‘Amen! May His
great Name be blessed,’ so that the power of the
Other Side will be broken and the glory of the
blessed Holy One be exalted above all. And
when, by this Qedushah, the power of the Other
Side is broken, the blessed Holy One ascends in
glory and remembers His children and
remembers His Name. Since the blessed Holy
One is exalted in His glory by this Qedushah, it
must be uttered only in the presence of ten.59
“By this language, the Other Side is subdued
against his will, his power broken and the glory
of the blessed Holy One exalted. It smashes
locks, seals, mighty chains, and evil shells, and
the blessed Holy One remembers His Name and
His children. Happy are the Holy People, to
whom the blessed Holy One gave the holy Torah,
by which to attain the world that is coming!”
Rabbi Shim’on said to the Companions, “You
are worthy of the world that is coming! Since we
have begun words of the crown of supernal
Kingdom, I myself will speak on your behalf, and
the blessed Holy One will grant you a reward in
that world. The breath of your mouths will
ascend above as if you yourselves are arousing
these words.”60
He opened, saying, “This is the offering that
you shall take from them: gold, silver, and bronze
(Exodus 25:3). This verse pertains to the upper
side and to the lower side—to the upper side, on
the side of holiness; to the lower side, on the
Other Side.
“Come and see: When the blessed Holy One
created the world, He began to create from the
side of silver, which is the right, because that
silver derived from above. Yet in making the
Dwelling, which resembles it, He began from the
left side, and afterward from the right, since the
Dwelling derived from the left.61
“This is the offering…. It is written: Evening,
morning, and noon [I commune and murmur, and
He hears my voice] (Psalms 55:18). This verse
has been established and discussed, but here is
time of times of daily prayer, and the
Companions have aroused the meaning of these
three times. Evening is a speculum that does not
shine; morning is a speculum that shines; noon is
not the place called darkness, but rather a place
situated between this and that—though the time
of minḥah is the place called darkness, linked with
evening, one standing with the other.62
“As for the word noon, conveying the power
of the sun, Scripture employs a euphemism. This
is customary: a black person [130a] may be
called white, employing a euphemism; and
sometimes white is called black, as is written: for
he had taken an Ethiopian wife (Numbers 12:1);
Are you not like the Ethiopians to Me? (Amos
9:7).63
“Evening is the evening prayer. Because this
evening is intermingled with the Other Side, who
darkens its light and rules the night, they have
made it optional and without a set time.
Sacrificial portions and fat are consumed at this
time, nourishing numerous ravaging bands of
dazzling demons who emerge to dominate the
night.64
“Now, you might say, ‘If so, have we not
learned that all those masters of the Other Side,
of impure spirit, do not prevail in the Holy Land?
Yet by this, Israel arouses them, and it is
forbidden to arouse them to loom over the Holy
Land!’65
“Well, at night that smoke ascends, not
ascending like any other offering, whose smoke
rose in a straight path; here, that smoke
ascended to a certain hollow of the north, site of
all haunts of evil spirits. Once that smoke
ascended, twisting toward that side, they were
all nourished and entered their places, not
emerging to dominate the world.66
“One official stands on that side above the
hollow of the north, over all those ravaging
bands of demons, and his name is Sangirya.
When that smoke twists its way, rising, this
official along with six hundred million other
camps all station themselves to receive it and be
nourished by it. They stand in that hollow and
enter a certain opening called ‫( קרי‬qeri), Mishap,
and this is the mystery of what is written: If you
walk with Me qeri, contrarily…. I Myself will
walk with you  ‫( בחמת קרי‬ba-ḥamat qeri), in wrathful
contrariness (Leviticus 26:21, 28)—in that wrath
issuing from the opening of qeri. These are those
who roam by night, and when souls emerge to
ascend, to appear above, these emerge and
denounce them, preventing them from ascending
—except for those holy pious ones, who pierce
the heavens and atmosphere, and ascend.67
“These ravaging bands of dazzling demons
emerge and disseminate falsehood to humans,
appearing to them in other forms, titillating them
until they emit semen and are called masters of
mishap, because those who issue from the
opening of Mishap incite them.68
“When sacrificial portions and fat are
consumed, that smoke satiates and sustains
them; according to their honor, so is their
nourishment, fittingly. Thereby, they do not
emerge and roam the Holy Land.
“‫( ערב‬Erev), Evening, as is said: ‫( ערב רב‬Erev rav),
A mixed multitude, also went up with them
(Exodus 12:38), for all those ravaging bands of
demons ‫( מתערבי‬mit’arevei), intermingle, with the
dominion of the night. Consequently, they did not
make the evening prayer obligatory, since no one
can arrange it like Jacob, who purified the
Dwelling and arrayed it fittingly.69
“Yet although it is optional, this prayer is
intended to protect us from terror in the night,
from many aspects of fear, from the fear of Hell;
for at that time the wicked in Hell are harassed
twice as much as during the day. Therefore Israel
hastens to pray Yet He is compassionate (Psalms
78:38), for fear of Hell. But on Sabbath, when
there is no judgment in Hell, nor any other
judgment, one is forbidden to arouse it, lest one
indicate that Sabbath is not empowered to
eliminate judgment from the world.70
“Fear of accusation of souls as they seek to
ascend, to appear before their Lord—therefore
we hasten to pray: ‘who guards His people Israel
forever. Amen.’71
“Fear of many demons and denouncers who
prevail at night, empowered to harm anyone
leaving his home—therefore we hasten to pray:
‘Guard our going out and our coming in.’72
“Even so, out of fear of all this, we entrust
bodies, spirits, and souls to the supernal
Kingdom, in whose hands is dominion over all.
Consequently, evening prayer is recited every
single night; now that sacrifices and altars no
longer exist, we perform all these rites based on
this mystery.73
“At midnight, when the north wind arouses, it
strikes all those haunts of evil spirits, smashes
one mighty rock, enters, sweeping above and
below, and all those [130b] ravaging bands of
dazzling demons enter their places, their power
broken, no longer dominant. Then the blessed
Holy One enters to delight with the righteous in
the Garden of Eden, as has been explained.74
“When morning comes, the light of the lamp
ruling the night is hidden away before the light
of the day. Then morning prevails and dominion
of evening disappears. This morning is the
morning of primordial light; this morning
consummates goodness for all worlds, nourishing
those above and those below. This waters the
Garden; this is the protection of the whole
world.75
“Here is a mystery for fathomers: One who
wishes to set out on a journey should rise before
dawn and gaze momentarily toward the east and
he will see an apparition of letters striking the
sky, one ascending, another descending. These
are the sparkling of the letters with which
heaven and earth were created.76
“If, by the mystery of those letters, he knows
the mystery of the Holy Name of Forty-two
Letters and invokes them fittingly with fervor, he
will see in the glow of foredawn in the sky six
yods, three to the right side and three to the left,
and three vavs ascending and descending,
sparkling in the sky—these are the letters of the
priestly blessing. Then he should recite his
prayer and set out on his way; surely, Shekhinah is
with him, preceding. Happy is his share!77
“When this morning comes, one column is
thrust in the south within the expanse of
firmament above the Garden, aside from the
column set in the middle of the Garden. This
column shines with the radiance of three colors
woven in purple. On that column is one branch,
upon which three birds stand, arousing chirping
praise.78
“One opens, declaring, Hallelujah! Praise, O
servants of YHVH, praise the name of YHVH! (Psalms
113:1). The second opens, declaring, May the
name of YHVH be blessed from now until eternity
(ibid., 2). The third opens, declaring, From the
rising of the sun to its setting, praised is the
name of YHVH (ibid., 3). Then a herald soon
proclaims, ‘Arouse, holy ones of the Highest, who
praise their Lord! Prepare yourselves with praise
of the day!’ Then day separates from night.
Happy is the share of one who rises from the
midst of praise of Torah in which he engaged at
night! That is the time for morning prayer.79
“It is written: The watchman said, ‘Morning
came, and also night. If you would inquire,
inquire. Return, come!’ (Isaiah 21:12). This verse
has been established as referring to the exile of
Israel, who sit among the children of Seir. Israel
says to the blessed Holy One, ‘Watchman, what
of the night? (ibid., 11). What will become of us
in this exile, which is like the darkness of
night?’80
“What is written? The watchman said—the
blessed Holy One. ‘Morning came—I already
shone upon you and brought you forth for My
service so that you would attain eternal life. But
since you have forsaken My Torah, and also night
—I have cast you into exile as before.81
“‘If you would inquire, inquire—as is said:
Search in the Book of YHVH and read (Isaiah
34:16); there you will find what your exile and
redemption depend upon. When you inquire of
her, she will respond, proclaiming before you, ‫שובו‬
(Shuvu), Return, come!—return in complete
teshuvah, then immediately come and draw close
to Me.’82
“In the mystery of this verse is written: ‫משא‬
(Massa), An utterance concerning, Dumah (Isaiah
21:11). In six paths, prophecy is conveyed to
prophets: in vision, in appearance, in sight, in
revelation, in word, in utterance. Five of these all
resemble looking from behind a wall at a radiant
light, or seeing the light of the sun through glass.
But massa, a burdensome utterance—when this
light arrives through great effort, troubling him,
unrevealable, as is said: to lay massa, the burden
of, this entire people upon me (Numbers 11:11).
Therefore, massa. And here, ‫( משא דומה‬Massa dumah), A
burdensome utterance of silence—immense
effort, unrevealable; a whispered prophecy,
abiding in whisper.83
“One calls to me from Seir (Isaiah 21:11).
Here it is not revealed who said One calls to me
from Seir, whether the blessed Holy One or the
faithful prophet. But this prophecy surely abides
in whisper within the mystery of supernal faith,
and from within concealed mystery the faithful
prophet said that the voice of mystery of faith
was calling to him: One calls to me from Seir,
[131a] as is said: From Seir He shone upon them
(Deuteronomy 33:2). For so it is with the mystery
of faith: rungs from within rungs, these more
inner than those, shell within shell, kernel within
kernel. This we have established, as is written:
Here, a stormy wind coming from the north—one
rung. A great cloud—another rung. And flashing
fire—a third rung. And a radiance surrounding it
—a fourth rung. Afterward, and from within it,
like the color of amber; and afterward, From
within it, an image of four living beings (Ezekiel
1:4–5)—rungs within rungs.84
“Here, too, when the blessed Holy One
revealed Himself, He did so only from within
these rungs. From Sinai He came—a very
concealed rung. Afterward, He had to reveal
Himself, and it says and from Seir He shone—
another rung, more revealed, a shell spread over
the kernel. Afterward, He radiated from Mount
Paran—another rung. Afterward, and appeared
from myriads of holiness (Deuteronomy 33:2)—
praise of all. For although He revealed Himself
from all these rungs, from the place that is
essence of all He began to be revealed. From
which place? From myriads of holiness—those
supernal rungs, above, above.85
“Here, too, One calls to me from Seir—from
the rung that we have mentioned, joined above.86
“Watchman, what ‫( מלילה‬mi-lailah), of the night?
Watchman, what ‫( מליל‬mi-leil), of the night? (Isaiah
21:11). ‫( שומר‬Shomer), watchman—Metatron, of
whom is written ‫( ושומר‬Ve-shomer), And he who
guards, his master will be honored (Proverbs
27:18). This is the one who rules by night.87
“‫( לילה‬Lailah), night; ‫( ליל‬leil), night—what is the
difference between them? Well, all is one; but in
this part the Other Side rules, while in that part
he does not rule at all. Leil, night, needs guarding,
as is written: It is  ‫( ליל‬leil), a night of, guarding
(Exodus 12:42), and so it lacks the letter ‫( ה‬he);
this is from when night enters until it is split.
From midnight on, lailah rules, with a he, as is
written: It happened in the middle of  ‫( הלילה‬ha-
lailah), the night (ibid., 29); ‫( הלילה הזה‬ha-lailah ha-zeh),
this night (ibid., 42); and lailah, night, will shine
like the day  (Psalms 139:12). Therefore,
Watchman, what  ‫( מלילה‬mi-lailah), of the night?
Watchman, what ‫( מליל‬mi-leil), of the night?88
“The watchman ‫( אמר‬amar), said (Isaiah 21:12).
I found in the Book of Adam: What is the
difference between ‫( ויאמר‬va-yomer), and he said,
and ‫( אמר‬amar), he said? Va-yomer, and he said, is
above, while amar, he said, is below. To Moses,
amar, He said (Exodus 24:1). Who said? The
watchman said—Metatron.89
“Morning comes—morning prayer, dominion
of day, the one who rules over night. Now, if you
say that He comes alone, and male is separated
from female, look at what is written: and also
night (Isaiah 21:12), the two of them as one,
never parting from one another! This voice
proclaims these words: Morning comes, and also
night—both of them awaiting you.90
“From here on If ‫( תבעיון בעיו‬tiv’ayun be’ayu), you
would inquire, inquire (Isaiah 21:12)—if ‫בעותכון‬
‫( תבעון‬tiv’un be’utekhon), you would present your
supplication, in prayer before the Holy King.
Inquire—pray and supplicate and return to your
Lord.
“Come! (ibid.)—like one who is ready to
receive his children and have compassion upon
them. So too the blessed Holy One, morning and
also night, calls out: Come! Happy are the Holy
People, whose Lord seeks them and calls to
them, drawing them near!91
“Then the Holy People should unite in the
synagogue. Whoever arrives earliest unites with
Shekhinah in a single bond. Come and see: The first
one appearing in the synagogue, happy is his
share, for he stands on the rung of Righteous
One together with Shekhinah! This is the mystery of
Those who seek me early will find me (Proverbs
8:17). This one attains a high ascension.92
“Now, you might say, ‘But we have learned:
“When the blessed Holy One comes to a
synagogue and does not find ten there, He
instantly turns angry.” Yet you say that the one
who comes early unites with Shekhinah and stands
on the rung of Righteous One!’93
“Well, this may be compared to a king who
ordered all the inhabitants of a city to appear
before him on a certain day at a certain place.
While those inhabitants were preparing
themselves, one came early to that place.
Meanwhile, the king came and found that person
who had arrived early. He said to him, ‘So-and-
so, where are the inhabitants of the city?’ He
replied, ‘My Lord, I have preceded them, but
they are coming, according to the royal
command.’ This pleased the king, and he sat
there with him, conversing with him, and he
became the king’s beloved. Meanwhile, [131b]
all the people arrived, and the king was
appeased and sent them in peace. But if the
inhabitants had not arrived—if one had not come
early to speak before the king, indicating that
they all were coming, the king would have
instantly turned very angry.
“Here, too, since one appears early in the
synagogue, and Shekhinah comes and finds him, it
is considered as if all of them appeared, for this
one is waiting for them there. Immediately, She
joins with him, and they sit in one coupling. She
knows him intimately and sets him on the rung of
Righteous One. But if no one arrives early,
appearing there, what is written? Why have I
come, when there is no man? (Isaiah 50:2). It is
not written there are not ten, but rather there is
no ‫( איש‬ish), man—a man to unite with Me, to be
with Me, as is said: ish, husband, of Elohim
(Deuteronomy 33:1), to occupy the rung of
Righteous One.94
“Furthermore, She knows him well, and if
one day he does not come, She inquires about
him, as we have established, for it is written:
Who among you reveres YHVH, heeding the voice
of His servant? (Isaiah 50:10). In relation to this,
we have already aroused what is written: One
calls to me from Seir (Isaiah 21:11), for there is
rung after rung, within rung. That watchman
calls mightily every single day, and this is
heeding the voice of His servant—His servant is
Metatron. Therefore, happy is one who hastens
to the synagogue, ascending to that high rung
that we have mentioned.95
“When morning comes and the congregation
assembles in synagogue, they should be
immersed in songs and praises. As we have
established, this arrangement is intended to
arouse love above and below, to restore
perfection and stimulate joy. For this, Levites
engage in those songs and praises, to arouse love
and joy above.96
“Whoever talks in the synagogue, woe to
him, for he manifests division! Woe to him, for he
diminishes faith! Woe to him, for he has no share
in the God of Israel, since he demonstrates that
there is no God, that He is not present there, so
he has no share in Him! He disdains supernal
restoration above.97
“For when Israel arranges in synagogue the
sequence of songs, praises, and prayer, three
camps of supernal angels assemble. One camp
consists of those holy angels who praise the
blessed Holy One by day—for there are certain
ones who praise the blessed Holy One by night,
and others who praise Him with songs and
praises together with Israel by day.
“The second camp consists of supernal
angels who appear at every single Qedushah
recited by Israel below. Under their dominion are
all those aroused in all the heavens by Israel’s
prayer.98
“The third camp consists of those supernal
maidens arrayed around Matronita, adorning Her to
bring Her before the King. These are the highest
camps of all.99
“All of these are arrayed by the arrangement
of Israel, who array from below with those songs
and praises and with the prayer that they offer.
Once these three camps are ready, the people of
Israel open and sing before their Lord, and that
first camp, appointed to praise their Lord by day,
appears above them and sings with them in
unison those praises of King David. We have
established these matters.100
“When Israel concludes those praises of
David, then the praise of the Song at the Sea, as
we have established. Now, you might ask, ‘Why is
this praise arranged last, after the praises of
David? Look, Written Torah precedes Oral Torah
and precedes the Prophets and precedes the
Writings; and since it precedes, it should be
recited first!’
“However, since Assembly of Israel is
arrayed only by Written Torah, it must be recited
so, at the beginning of Her arrayal. This praise is
superior to all other praises of the world, and
She is not arrayed by any of them as She is
[132a] by this one. Therefore, it adjoins the
prayer recited seated, as we have established.101
“At the moment that the Song at the Sea is
recited, Assembly of Israel is adorned with the
crown with which the blessed Holy One will one
day crown King Messiah. That crown is incised
and engraved with holy names, as when She was
crowned on the day that Israel crossed the Sea
and the blessed Holy One drowned all the camps
of Pharaoh and his cavaliers. Therefore one
should infuse this song with fervor, and everyone
who attains that in this world is entitled to see
King Messiah adorned in that crown and girded
in his weapons, and to sing this song there. We
have established these matters.102
“As soon as one reaches Yishtabaḥ, the blessed
Holy One takes that crown and places it before
Him, and Assembly of Israel begins to adorn
Herself to approach the supernal King. One
should encompass Her with thirteen supernal
qualities with which She is blessed, and these
are thirteen supernal spices, as is said: Nard and
saffron, cane and cinnamon, [with all trees of
frankincense, myrrh and aloes, with all the finest
spices] (Song of Songs 4:14). Here are ‘song and
praise, hymn and melody, power and dominion,
victory, grandeur and might, renown and glory,
holiness’—twelve. Then, joining Her with them
and saying ‘‫( ומלכות‬u-malkhut), and sovereignty,’ for
She is blessed by them.103
“Therefore, as She is encompassed by them,
one should focus his will and heart on this and
not speak at all, so as not to interrupt them. If he
does interrupt, from under the wings of the
cherubim issues a flame, crying out mightily: ‘So-
and-so who cut off the glorification of the blessed
Holy One, may he be destroyed and cut off, so
that he does not behold the glory of the Holy
King!’—as is said: He will not see the glory of
YHVH (Isaiah 26:10), for these thirteen are the
glory of YHVH.104
“From here on, ‘God of thanksgiving…’:
supernal King who possesses peace—for all these
praises are offered to Assembly of Israel when
She is praised by Her camps below—as is said:
The Song of Songs, which is  ‫( לשלמה‬li-Shlomo),
Solomon’s (Song of Songs 1:1), the King who
possesses ‫( שלמא‬shelama), peace.105
“From there on, ‘who forms light and creates
darkness, who makes peace.’ I have aroused the
meaning of this, as have the Companions: these
are the array of the upper world. ‫( אל ברוך‬El barukh),
Blessed God—array of the lower world, from
those twenty-two small letters. For there are
large letters and small letters: small letters from
the lower world, large letters from that World
that is Coming.106
“In all respects they are large. They are large
on their own when appearing individually. They
are large—for when not expanding greatly, each
and every letter appears in a fitting chariot, as in
the praise of Sabbath, since these are the letters
of ‘‫( אל‬El), God, Master of all works; ‫( ברוך‬Barukh),
blessed, and praised by the mouth of every soul.’
These letters appear in five words each, which
are fifty gates of the World that is Coming.107
“Two other letters at the end—‫( ש ת‬shin, tav)—
appear in six words each, which are six aspects
of the World that is Coming, emerging from
there, namely: ‘‫( שבח‬Shevaḥ), Praise, they render to
Him, all hosts on high; ‫( תפארת‬Tif’eret), Glory, and
grandeur, by Seraphim, Ophanim, and holy
beings.’108
“These two letters, in six each; the first two
letters, in five each. All the other letters in the
middle, all in four each, for they are mystery of
the upper chariot.
“Those first letters and those at the end are
consummation of twenty-two letters, since they
contain twenty-two words, corresponding to
twenty-two supernal letters. Eighteen other
letters remain, ascending in their chariots to four
each, to seventy-two words, constituting the
mystery of the holy, engraved Explicit Name of
Seventy-two Letters, in which the blessed Holy
One is adorned. With this Name He adorns
Assembly of Israel, who ascends mysteriously to
be adorned with them in the mission of Her
Lord.109
 “Your mnemonic for these letters adorned in
this supernal praise: first and last ascending in
their crowns are ‫( א״ת ב״ש‬alef, tav; bet, shin)—‫( א‬alef)
in five, ‫( ת‬tav) in six, ‫( ב‬bet) in five, ‫( ש‬shin) in six.
Thus, the mystery of alef, tav; bet, shin is [132b]
totality of twenty-two letters, which form the
crown of thirty-two paths.
“Your mnemonic for those other letters
ascending in their chariots: ‫( ג״ר‬gimel, resh),
beginning with gimel, ending with resh, all of them
mystery of the holy chariot. ‫( א״ת ב״ש‬alef, tav; bet,
shin), mystery of the Holy Name; gimel, resh,
mystery of the holy chariot amounting to
seventy-two, composing a Holy Name to crown
Assembly of Israel from the upper chariot.110
“Therefore that name encompasses mystery
of the patriarchs—right, left, and middle—and
She is adorned with them, becoming a Holy
Name. Not a supernal Name like those supernal
Names of the upper world, linked above, above,
although this name is supernal; but its mystery is
King David, crowned with the patriarchs.111
“Name of Forty-two Letters—its mystery is
the patriarchs crowned with the upper world,
and the upper world with what is above.
Therefore it ascends and does not descend,
adorned in supernal Thought. Happy is the share
of one who knows it and is careful with it!112
“Name of Seventy-two: David, crowned with
the patriarchs, and its mystery ascends and
descends. Similarly, ‫( מצפ״ץ‬mem, tsadi, pe, tsadi),
Name of Thirteen Qualities of Compassion—
twelve, mystery of the holy chariot, issuing from
one resting upon them. Therefore it ascends and
descends; they all ascend and descend, except
for the one that ascends and does not descend.
So Name of Seventy-two ascends and descends,
ascending on this side and descending on that
side. Name of Thirteen Qualities ascends on this
side and descends on that side, descending to
draw goodness below. Thus, ‫ה״ץ ו״פ ז״ע ח״ס ט״ן י״ם ב״ל‬
‫( א״ת ב״ש ג״ר ד״ק‬alef, tav; bet, shin; gimel, resh; dalet, qof;
he, tsadi; vav, pe; zayin, ayin; ḥet, samekh; tet, nun; yod,
mem; kaf, lamed)—first letters ascending in
numerical value, last letters descending, to draw
goodness from above below.113
“Name of Forty-two adorns the upper
chariot; Name of Seventy-two adorns the lower
chariot. Happy is the share of one who strives to
know his Lord! Happy is he in this world and in
the world that is coming!114
“Therefore the praise of Sabbath, which She
offers to the King who possesses peace, praising
Him with the Name of Seventy-two and with
twenty-two words, mystery of twenty-two letters,
so that She will be adorned thereby to ascend in
this praise. Thus, El Adon (God, Master) is praise of
the World that is Coming, and soaring of the
upper chariot, adorned to ascend above, and
soaring of Assembly of Israel, adorned to ascend
into the upper chariot.115
“‫( א״ת ב״ש‬Alef, tav; bet, shin) ascend and descend,
as has been said. ‫( א״ל ב״ם‬Alef, lamed; bet, mem)
ascend and do not descend. Your mnemonic is:
this is Sabbath alone, and that is Sabbath and
Yom Kippur, a mystery ascending above, above
until all is adorned in Ein Sof.116
“‫( אל ברוך‬El barukh), Blessed God—arrangement
of small letters and array of Assembly of Israel
every day in prayer. Since they are small letters,
there is no space between them. They are
adornment of the maidens who accompany
Matronita to the supernal King.117
 “This Qedushah enacted by supernal angels is
not recited individually. As we have established,
any Qedushah in the holy language must not be
recited by an individual. Aramaic translation is
always recited individually and not publicly; an
individual is surely its enhancement, not the
public. Your mnemonic for this mystery is: ‘Two
for Scripture, and one for translation.’ ‘Two’
implies many, for surely Qedushah in the holy
language must not be recited individually.
Qedushah in translation must not be recited
publicly, but rather always individually. ‘One for
translation,’ we have learned, not two and not
more. Aramaic translation is intended to limit,
necessarily so; the holy language is intended to
extend, necessarily so—for ‘we increase in
holiness, and do not decrease,’ while in
translation we decrease and do not increase.
‘One,’ we have learned, not more; we do not
increase at all.118
“By this Qedushah, Shekhinah is sanctified, along
with all Her chariots, to be arrayed before the
supernal King. Since it is Qedushah of the lower
world, it is recited seated and not standing.
[133a] Another Qedushah, in the repetition of
prayer, is Qedushah of the upper world, and is
consequently recited standing, to draw it down.
All words of the upper world are recited standing
and not seated.119
“By all these Qedushot, Israel is sanctified
below. Thus Israel becomes sanctified by Qedushah
of the lower chariot while seated, and by Qedushah
of the upper chariot while standing. Another
Qedushah is additional sanctification and
consequently follows the prayer; since it
supplements other Qedushot, it follows. And since
every single person should draw upon himself
some of that surplus, a translated Qedushah was
arranged for each individual.120
“Now, you might say, ‘But it includes Qedushah
in the holy language!’ Well, that is for the
congregation, so that they all may be sanctified
together by that additional Qedushah. Since the
individual is not permitted to recite it in the holy
language, sanctifying himself individually, it was
prepared in Aramaic translation to be recited
individually, so that every single one may be
sanctified by that surplus, drawing upon himself
extra holiness. Happy is the share of Israel, who
are sanctified by supernal Qedushot, for they
cleave above, as is written: You, cleaving to YHVH
your God! (Deuteronomy 4:4).121
“It is written: Behold, I know that this is a holy
man of God, passing our way regularly. Let us
make a small walled upper chamber and place a
bed, a table, a chair, and a lamp there for him, so
that whenever he comes to us, he can turn in
there (2 Kings 4:9–10). In this passage we have a
slight allusion. Behold, I know—a person’s
aspiration, set within him.122
“That this is a holy man of God—upper world,
sitting upon His Throne of Glory, all holiness
issuing from Him, sanctifying all worlds.123
“Passing our way regularly—with the
holiness by which He sanctifies all worlds above,
He sanctifies us in this world; for there is no
holiness above without holiness below, as is
written: I will be sanctified in the midst of the
Children of Israel (Leviticus 22:32).124
“Since it is so, let us make a small walled
upper chamber—a perfect arrangement for
Shekhinah, who is a walled upper chamber, as is
said: Hezekiah turned his face to the wall (2
Kings 20:2).125 Small—because She is small, as is
said: a small city (Ecclesiastes 9:14).126
“And place there for him—in this
arrangement that we are preparing with our
songs, praises, and prayer, all arranged for His
comfort.127
“A bed, a table, a chair, and a lamp—all four
of these inhere in Shekhinah, who is all. And all
these are arrayed for the upper world, in the
arrangement that we compose. In the
arrangement of evening prayer and its
adornment is a bed. In the arrangement of those
sacrifices and ascent offerings that we compose
in the morning, along with those songs and
praises, is a table. In that arrangement recited
seated and the adornment of reciting Shema, in
that unification that we perfect, is a chair. In that
arrangement of prayer recited standing, and in
the Qedushot and additional Qedushah and blessings
that we arrange, is a lamp.128
“Happy is the person who sets his aspiration
on this, to bring perfection to his Lord every day,
to prepare this array for Him!129 Then, surely,
the blessed Holy One will be his daily guest.
Happy is he in this world, and happy is he in the
world that is coming! For these four are the
adornment of Shekhinah, in which She is arrayed
for Her Husband; in these four adornments She
is arrayed in Her beautiful appearance by the
Holy People daily.
“A bed was given to Jacob to prepare, and
therefore Jacob instituted evening prayer.130
“A table was arranged by King David through
those songs and praises that He composed, as is
said: You set out a table before me (Psalms
23:5).131
 “A chair was prepared by Abraham through
binding goodness and perfection of souls to all
inhabitants of the world. A chair is perfected only
by the love of Abraham, as is said: In love will a
chair be established (Isaiah 16:5).132
“A lamp [133b] was prepared by Isaac, who
sanctified the Name of the blessed Holy One
before the eyes of the whole world and illumined
the radiance of the supernal lamp by that
sanctification.133
“Therefore the Holy People should constantly
utter praise of their Lord, setting their aspiration
to arrange for the upper world—who is master of
the house, husband of Elohim (Deuteronomy 33:1)
—a bed, a table, a chair, and a lamp, so that
there is perfection every day, above and
below.134
“When Israel enacts the unification of the
mystery of ‫( שמע ישראל‬Shema Yisra’el), Hear O Israel!
(Deuteronomy 6:4) with perfect intention, one
radiance issues from secrecy of the upper world,
and that radiance strikes a spark of darkness and
scatters into seventy lights, and those seventy
flash into seventy branches of the Tree of Life.135
“Then that Tree wafts fragrances and
aromas, and all the trees of the Garden of Eden
waft fragrances and praise their Lord, for then
Matronita is adorned to enter the canopy with Her
Husband. All those supernal limbs unite in one
desire, in one aspiration, to be one with no
separation. Then Her Husband is arrayed for
Her, to bring Her to the canopy in single union,
to unite with Matronita.136
“Therefore we arouse Her, saying ‫שמע ישראל‬
(Shema Yisra’el), Hear, O Israel! (Deuteronomy 6:4)
—Adorn Yourself! Behold, Your Husband is near
You in His array, ready to meet You.137
“YHVH our God, YHVH is one (ibid.)—in one
unification, in one aspiration, without separation;
for all those limbs become one, entering into one
desire. As soon as Israel says one, arousing six
aspects, all those six become one. This mystery is
‫( ו‬vav), one extension alone, with no other
attachment, expanded by all, one.138
“At that moment, Matronita prepares and
adorns Herself, and Her attendants escort Her to
Her Husband in hushed whisper, saying ‘Blessed
be the name of His glorious kingdom forever and
ever!’ This is whispered, for so must She be
brought to Her Husband. Happy are the people
who know this and compose the supernal
arrangement of faith!139
“As Husband and Wife unite as one, a
proclamation issues from the south: ‘Present
yourselves, hosts and camps, who manifest love
to your Lord!’ Then one celestial officer arouses
—Boel, master of camps—in whose hand are four
keys that he has obtained from the four corners
of the world. One key is engraved with the letter
‫( י‬yod), one key is engraved with the letter ‫( ה‬he),
and one key is engraved with the letter ‫( ו‬vav).
Another key, engraved with the letter ‫( ה‬he), he
places beneath the Tree of Life. Those three
keys, engraved with these three letters, become
one. As soon as they become one, that other key
ascends, stands, and joins with the other, totality
of three. All those camps and hosts bring these
two keys into the Garden, and they all enact
unification, corresponding to the pattern
below.140
“‫( יהוה‬YHVH)—inscription of the letter ‫( י‬yod),
supernal head of the Holy Name. ‫( אלהינו‬Eloheinu),
our God—mysterious inscription of the supernal
letter ‫( ה‬he), second letter in the Holy Name. ‫יהוה‬
(YHVH)—a flow conducted below by mysterious
inscription of the letter ‫( ו‬vav), for those two
letters are drawn here, and it is one. All these
three are one in one unity.141
“Once all this has been unified as one, and all
remains in mystery of the letter ‫( ו‬vav) complete,
from the source of the spring and the innermost
chamber, and He inherits from Father and
Mother, then they bring Matronita to Him. For now
He is complete with all sublime goodness and
can sustain Her, providing Her with nourishment
and satisfaction fittingly. All those limbs of His
are all one; then they bring Her to Him in a
whisper. Why in a whisper? So that a stranger
will not mingle in this joy, as is said: In his joy no
stranger will share (Proverbs 14:10).142
“Once He unites above in six aspects, She
too unites below in six other aspects, so that
there will be [134a] oneness above and oneness
below, as is said: YHVH will be one and His name
one (Zechariah 14:9). One above in six aspects,
as is written: ‫( שמע ישראל יהוה אלהינו יהוה אחד‬Shema Yisra’el
YHVH Eloheinu YHVH eḥad), Hear O Israel! YHVH our
God, YHVH is one (Deuteronomy 6:4)—six words
corresponding to six aspects. One below in six
aspects: ‫( ברוך שם כבוד מלכותו לעולם ועד‬Barukh shem kevod
malkhuto le-olam va-ed), Blessed be the name of His
glorious kingdom forever and ever!—six other
aspects in six words. YHVH one, above; and His
name one, below.143
“Now, you might say, ‘Look, ‫( אחד‬eḥad), one, is
written above, whereas below one is not written!’
Well, ‫( ועד‬va-ed), and ever, is ‫( אחד‬eḥad), one, in an
interchange of letters. Letters of the male do not
interchange, whereas letters of the female do,
and in this the male is more praiseworthy than
the female. To prevent the evil eye from
dominating, we interchange letters, not saying
eḥad, one, openly. But in the time to come, when
that evil eye will be eliminated and no longer
prevail over Her, She will be called one openly.
For now, when that Other Side clings to Her, She
is not one—though we unify Her in a whisper, in
the mystery of other letters, saying va-ed, and
ever. However, in the time to come, when that
side will separate from Her and be eliminated
from the world, She will surely be called eḥad,
one, for She will have no other clinging
association, as is said: On that day YHVH will be
one and His name one—openly, explicitly, not by
whispering, not in secret.144
“Therefore we unify Her, drawing Her away
from the Other Side, like someone calling
another to testify on his behalf; for She is our
witness, whereas the Other Side is not.145
Consequently, She separates from that side.
Once She comes, we escort Her to the canopy to
be with the supernal King, with full aspiration
and heartfelt intention; so She is one.
“When She comes with Her maidens, seeking
to separate from the Other Side, She comes only
as one invited to gaze upon the glory of the King
and nothing more; and thus it is proclaimed, that
they should prepare themselves to behold the
glory of the King. Then the Other Side, who has
no wish to look, separates from Her. As is said: O
daughters of Zion, go out and gaze upon King
Solomon (Song of Songs 3:11)—go out to see!146
“Once She comes, all Her attendants bring
Her to the canopy to be with the King, in a
whisper, in secret. For were it not so, that Other
Side would not separate from Her and would
mingle in Her joy. But in the time to come, when
that Other Side will separate from Her, on that
day YHVH will be one and His name one.147
“As soon as She enters the canopy and is
with the King, we arouse the joy of right and left,
as is said: You shall love YHVH your God…
(Deuteronomy 6:5); It shall be, if you indeed
[heed My commands]… (ibid. 11:13)—without
the slightest fear, since the Other Side will not
approach there and is powerless.148
“Whenever one wishes to bring the Bride to
the King for the joy of conjugal union, it must be
in a whisper, in secret, so that no trace of the evil
side may appear in Her footsteps or cling to Her,
nor the slightest hint of a blemish appear in Her
children. Similarly, Jacob said to his sons,
‘Heaven forbid, perhaps a blemish has occurred
in my bed!’ Then they replied, ‘Just as there is
only one in your heart, [so there is only one in
our heart]. We have no attachment to the Other
Side at all, for it was removed from your bed. We
abide in single unity, not deriving from the Other
Side at all, neither in desire nor in thought.
Rather, we abide in unity in our desire and
thought.’
“Once he knew that the Other Side did not
cling there at all, the Wife came before Her
Husband in a whisper, in secret unification of six
aspects. He opened, saying, ‘‫שם כבוד מלכותו לעולם ועד‬
‫( ברוך‬Barukh shem kevod malkhuto le-olam va-ed), Blessed
be the name of His glorious kingdom forever and
ever!’ For She was in the mystery of one with
Her maidens, with no intermingling at all nor any
association with the Other Side.149
“Come and see: At that moment Jacob and
his sons bore a supernal image below together
with Shekhinah. Jacob assumed the mystery of
six aspects of the upper world in one mystery,
while his sons were in the image of six aspects of
the lower world. He wished to reveal to them
that ‫( קץ‬qets), end, as we have established, for
there is qets, and then there is qets! There is ‫קץ הימין‬
(qets ha-yamin), end of the right (Daniel 12:13), and
‫( קץ הימים‬qets ha-yamim), end of days. Qets ha-yamin, End
of the right, is mystery of Kingdom of Heaven.
Qets [134b] ha-yamim, End of days, is the wicked
kingdom, mystery of the Other Side, called ‫כל בשר‬
‫( קץ‬qets kol basar), end of all flesh (Genesis 6:13), as
we have established.150
“Once he saw that Shekhinah had withdrawn
from him…, they said, ‘Just as there is only one
in your heart—since you bear the mystery of the
upper world, which is one—so too with us, for we
bear the mystery of the lower world, which is
one.’ Therefore, two hearts are mentioned:
mystery of the upper world, heart of Jacob, and
mystery of the lower world, heart of his sons.
Then he brought Her in with a whisper.151
“Just as they were unified—mystery of the
upper world in one, and mystery of the lower
world in one—so too must we unify the upper
world in one and the lower world in the mystery
of one, this in six aspects and that in six aspects.
Accordingly, six words here in the mystery of six
aspects, and six words there in the mystery of six
aspects; YHVH is one and His name one. Happy is
the heritage and share of one who sets his
aspiration upon this, in this world and in the
world that is coming!152
“Rav Hamnuna Sava has spoken of the
arousal of unification, and this is fine. We have
established the mystery of lucidity of the matter,
and these words are destined to be aroused
before the Ancient of Days without any shame at
all.”153
He opened, saying, “Have them take Me an
offering (Exodus 25:2). Here is unification in one
entirety, above and below. It is not written Have
them take an offering, but rather Have them take
Me an offering—above and below, in one entirety,
totally inseparable.154
“From every man whose heart impels him,
you shall take My offering (Exodus 25:2). This
verse should read as follows: Every man whose
heart impels him shall take My offering. Why
from every man? Well, there is a mystery here for
those master fathomers.155 Happy are the
righteous who know to how to focus the
aspiration of their hearts on the Holy King, and
whose hearts’ intention is not at all directed to
this world and its vain desires; rather, they know
and strive to direct their will and cleave above,
drawing the will of their Lord to them from
above to below.
“Where do they obtain the will of their Lord,
drawing it to them? From a certain supernal holy
place, whence issue all holy desires. And who is
that? ‫( כל איש‬Kol ish), every man—Righteous One,
called kol, as is said: The abundance of earth
is ‫( בכל‬ba-kol), in all (Ecclesiastes 5:8); Therefore ‫כל‬
‫( כל פקודי‬kol piqqudei khol), by all Your inclusive
precepts, [I walked straight] (Psalms 119:128).
Man—as is said: a righteous man (Genesis 6:9).
This is kol ish, every man—master of the house,
whose desire is constantly for Matronita, like a man
who loves his wife. Incessantly his heart impels
him—He loves Her, and his heart, His Matronita, is
impelled to cleave to Him.156
“Yet although their love for one another is so
intense that they never separate, from that kol ish,
every man—master of the house, Husband of
Matronita—from Him, you shall take My offering.
According to the way of the world, if someone
[135a] wants to take a man’s wife from him, the
man becomes angry and will not let go of her.
But the blessed Holy One is not so: even though
all Her love is focused on Him, and His love on
Her, from Him they take Her, to have Her dwell
among them. From that supernal place where all
the love of the Wife and Her Husband abides,
from there you shall take My offering. Happy is
the share of Israel and their righteous ones who
have attained this!157
“This is the offering that you shall take from
them (Exodus 25:3). Now, you might say, ‘If so,
the verse should read that you shall take from
Him. Why ‫( מאתם‬me-ittam), from them?’ From these
two names.158
“Further, Rav Yeisa Sava said, ‘‫( מאתם‬Me-ittam),
from them—‫( מאת ם‬me-et mem), from the letter mem,
who is mystery of the upper world, dwelling
place of this Righteous One, who is adorned with
the letter mem, whence He draws life to sustain
all worlds. All is one entity.159
“A mystery has been granted to the wise;
happy is their share! For although they take Her,
they can do so only with Her Husband’s
permission and according to His will, performing
for Him a ritual of love. So with His love, you
shall take My offering. All this, by those services
of prayer and the arrangement arrayed by Israel
every day.160
“From them (Exodus 25:3)—from the totality
of six supernal aspects, and all is one.161
“From them—from those holidays and
Sabbaths, and all is one mystery.162
 “Gold, silver, and bronze; blue, purple, and
crimson, linen… (Exodus 25:3–4). Gold—on the
mysterious day of Rosh Hashanah, day of gold,
when that side prevails, as is said: From the
north comes gold (Job 37:22).163
“Silver—Yom Kippur, when Israel’s sins
whiten like snow, as is said: If your sins are like
crimson, they will become white as snow (Isaiah
1:18); and it is written: For on this day
atonement will be effected for you, to purify you
(Leviticus 16:30).164
“And bronze—days of Festival sacrifices, for
those chariots of other nations, called mystery of
mountains of bronze. Consequently, they
diminish progressively each day.165
“Blue—Pesaḥ, dominion of mystery of faith,
mystery of blue light. Because She is blue, She
did not rule until after annihilating and passing,
as is said: YHVH will pass through to strike Egypt
(Exodus 12:23). Therefore all colors in a dream
bode well, except blue.166
“Purple—Shavu’ot, mystery of purple; for
Written Torah was given then, comprised of all
sides, right and left, as is said: From His right
hand, a fiery law for them (Deuteronomy 33:2).
This is purple.167
“And crimson—the Fifteenth of Av, when the
daughters of Israel go out in fine wool dresses,
as is said: those reared in crimson (Lamentations
4:5).168
“Until here, six holidays. From here on,
mystery of Ten Days of Teshuvah: linen and goat
hair; reddened ram skins, tanned-leather skins,
and acacia wood; oil for lighting, spices for the
anointing oil [and for the aromatic incense];
carnelian stones and stones for setting (Exodus
25:4–7)—until here nine, corresponding to nine
days, and Yom Kippur completes ten.169
“From all these we take the offering of YHVH,
every single time, so that She will settle upon us.
On Rosh Hashanah we take the offering of YHVH—
She is the mystery of Rosh Hashanah, deriving
from the side of gold.170
“From Yom Kippur we take Her—She is Yom
Kippur, for daughter inherits mother.171
“From Sukkot we take Her, as is written: On
the eighth day you shall have a convocation
(Numbers 29:35)—this is the offering of YHVH.172
“From Pesaḥ—She is Pesaḥ, and we have
established the mystery of the blue light.173
“From Shavu’ot we take Her, as is written:
Elohim spoke all these words, saying (Exodus
20:1); from Written Torah we take Oral Torah.174
“The Fifteenth of Av stands joyously over the
daughters of Israel. All other days adorn Her.
Therefore it is written: that you shall take from
them (Exodus 25:3).175
“Just as they unite above, so She unites
below in the mystery of one, to be with them
above, one corresponding to one. The blessed
Holy One, one above, does not sit upon His
Throne of Glory until She becomes, by mystery of
one, like Him, to be one with one.176
“Mystery of Sabbath: She is Sabbath—united
in mystery [135b] of one, so that mystery of one
may settle upon Her.177
“Prayer for the entrance of Sabbath, for the
Holy Throne is united in mystery of one, arrayed
for the supernal Holy King to rest upon Her.
When Sabbath enters She unites and separates
from the Other Side, all judgments removed from
Her. She remains unified in holy radiance,
adorned with many crowns for the Holy King. All
powers of wrath and masters of judgment all
flee; no other power reigns in all the worlds. Her
face shines with supernal radiance, and She is
adorned below by the Holy People, all of whom
are adorned with new souls.178
“Then, beginning of prayer, blessing Her with
joy and beaming faces, saying, ‘Bless ‫( את‬et) YHVH,
who is blessed!’—et YHVH, precisely, to open by
addressing Her with blessing.179
“The Holy People are forbidden to begin
addressing Her with a verse of judgment, such as
Yet He is compassionate… (Psalms 78:38), for
She has already separated from mystery of the
Other Side and all masters of judgment have
withdrawn and disappeared from Her. Whoever
arouses this below stimulates a similar arousal
above, and the Holy Throne cannot be adorned
with the crown of holiness. For whenever those
masters of judgment are aroused below—those
who had been removed and had all gone to hide
away in the dusty chasm of the great abyss—they
all return to occupy their places, and the holy
place who seeks tranquility is oppressed by
them.180
“Do not say that only this is so; rather, no
arousal above arouses until Israel arouses below,
as they have established, for it is written: at the
covering, for our festival day (Psalms 81:4). It is
not written for a festival day, but rather for our
festival day. Therefore the Holy People—adorned
with holy crowns of souls in order to arouse
tranquility—are forbidden to arouse judgment.
Rather, all of them in aspiration and great love
should arouse blessings above and below as
one.181
 “‘Bless ‫( את‬et) YHVH’—et, precisely, as we have
said, Sabbath of the entrance of Sabbath.182
“‘Blessed be YHVH, who is blessed’—gushing
of blessings from the source of life to the place
from which all saturation streams, saturating all.
Since He is a source, in mystery of sign of the
covenant, we call Him ‘who is blessed’—spring of
the well. Once they reach there, surely the well
is filled, for its waters never cease.183
“Consequently, we do not say, ‘Blessed be ‫את‬
(et) YHVH, who is blessed,’ but rather, ‘Blessed be
YHVH,’ for if the flow from the upper source did
not reach there, the well would not be filled at
all. So, ‘who is blessed.’ Why is He ‘who is
blessed’? Because He fills and saturates ‘forever
and ever,’ who is Sabbath of the entrance of
Sabbath. We drive blessings into the place called
‘who is blessed’; once they reach there, all of
them are ‘forever and ever.’ This is ‘Blessed be
YHVH, who is blessed.’ Until here reach blessings
from the upper world, all of them ‘forever and
ever’—to be blessed, saturated, fittingly full,
filled from all sides.184
“Blessed—upper source from which all
blessings flow. When the moon waxes full, we call
her this in relation to those below, but ‘Blessed’
is the upper source, as we have said.
“YHVH—center of all supernal aspects.
“Who is blessed—peace of the house, spring
of the well, filling and saturating all.
“Forever and ever—lower world, who needs
to be blessed. The anointing oil of ‘Blessed be
YHVH who is blessed’ is all ‘forever and ever.’185

“Who is blessed—as is said: A fruitful son

(Genesis 49:22).186
 “Therefore this blessing must be recited by
the entire people; and as Sabbath enters, in
fervor and joy they should open with this
beginning, so that this Sabbath entering by night
may be blessed fittingly by the Holy People.187
“In this blessing, as Israel begins to bless, a
voice traverses all the heavens that are
sanctified by the holiness of the entrance of
Sabbath: ‘Happy are you, Holy People, for you
bless and sanctify below so that many supernal
holy camps may be blessed and sanctified above!
[136a] Happy are you in this world, and happy
are you in the world that is coming!’
“Israel does not utter this blessing until they
are adorned with crowns of holy souls, as we
have said. Happy is the people so endowed in
this world!188
“On this night, conjugal union of the wise by
these holy souls adorning them. Although we
have already established this, all is one.
Wherever you find the wise engaged in this
matter, whether in one aspect or sometimes in
another, it is all one, and we have already
established these matters. But now—when they
are all adorned with new, additional holy souls
and spirits—is the time of their conjugal union,
for the flow to that union is a flow of holiness of
supernal tranquility, and holy children will issue
fittingly.189
“This mystery has been granted to the wise.
At the moment when night is split, on this night,
the blessed Holy One seeks to enter the Garden
of Eden. This mystery is that on weekdays the
blessed Holy One enters the Garden below, to
delight with the righteous abiding there, while
on Sabbath, on Sabbath eve, the blessed Holy
One, in the mystery of the upper source, enters
the Garden above. For on weekdays all souls of
the righteous abide in the Garden on earth, and
when the day is sanctified as Sabbath enters, all
those camps of holy angels appointed over the
Garden below elevate these souls dwelling in the
Garden below to the firmament above the
Garden, where a holy chariot circling the royal
Throne of Glory awaits, and all those souls are
raised to the Garden above. As these spirits
ascend, other holy spirits descend, to adorn the
Holy People—these ascending, those
descending.190
“Now, you might say, ‘But then during
Sabbath the Garden on earth sits empty, without
souls of the righteous!’ Not so! Rather, souls go
and souls come; souls ascend and souls descend.
Souls go from the Garden and souls come into
the Garden. All those souls of the righteous who
cleanse themselves during the weekdays and
have not yet entered the Garden—at the moment
when these leave, those enter, and the place is
never empty, like the place of the Bread of the
Presence on the day it was taken away.191
“Now, you might ask, ‘When they return on
the weekdays, how do the places in the Garden
expand in length, width, and height,
imperceptibly?’ Like the mystery of ‫( ארץ הצבי‬erets
ha-tsevi), the Splendid Land, which expanded in all
directions imperceptibly; like tsevi, a gazelle: as
much as it grows, its skin grows in every
direction, unperceived. And there are some souls
who, having ascended, never again descend.192
“Souls ascend, and souls descend to adorn
the Holy People. As Sabbath enters, there is
cycling of souls: these going and those coming,
these ascending and those descending. Who sees
the countless holy chariots flying here and there
—all in joy and delight, with these souls, to
crown the Holy People, to crown many of the
righteous in the Garden of Eden below? Until the
moment when a herald stands and proclaims,
‘Sanctified! Sanctified!’ Then, calm and
tranquility of all. The wicked in Hell are all
calmed and granted rest, and all souls are
adorned in their places, these above and those
below. Happy is the people possessing this
share!193
“At midnight of Sabbath eve, as the wise
arouse for their conjugal union, that supernal
spirit with which they were adorned when the
day was sanctified—while they are sleeping in
their beds and their other souls seek to ascend to
gaze upon the glory of the King, the spirit that
descended as Sabbath entered takes that soul
and they ascend, and the other soul is bathed in
spices of the Garden of Eden, and sees there
what she sees. And when it descends to dwell in
its place at midnight, that soul returns to her
place.194
 “The wise should [136b] recite a verse of
arousal for that supernal holy spirit of the
Sabbath crown, such as: The spirit of YHVH Elohim
is upon me, for YHVH has anointed me; He has
sent me to gladden the humble, to bind up the
broken-hearted, to proclaim release to captives,
liberation to the imprisoned (Isaiah 61:1); When
these moved those moved, and when these
halted those halted, and when these rose off the
ground the wheels rose alongside them—for the
spirit of the living being was in the wheels
(Ezekiel 1:21); Wherever the spirit would go they
went—wherever the spirit would go—and the
wheels rose alongside them, for the spirit of the
living being was in the wheels (ibid., 20). For
they are adorned with that spirit in arousing for
the joy of conjugal union, and the flow of that
supernal Sabbath spirit will infuse that conjugal
enjoinment.195
“When Rav Hamnuna Sava used to emerge
from the river before the entrance of Sabbath, he
would sit for a moment, and raise his eyes and
rejoice, saying that he was sitting to see the joy
of supernal angels, these ascending and those
descending. Whenever Sabbath enters, one
dwells in the world of souls. Happy is one who
knows the mysteries of his Lord!196
“As day lightens on Sabbath morning, an ascent
of joy wafts through all worlds in tranquility and
bliss. Then, The heavens declare the glory of
God, and His handiwork the sky proclaims
(Psalms 19:2). Who are ‫( שמים‬shamayim), heavens?
The heavens in which the supernal ‫( שמא‬shema),
Name, appears, in which the Holy Name is
traced.197
“What is ‫( מספרים‬mesapperim), declare? If you
say, ‘Like someone telling ‫( ספור‬sippur), a story’—
not so! Rather, shining and sparkling in the
shimmer of supernal light, attaining the Name
composed of radiance of sublime perfection.
What is sippur? Sparkling in radiant perfection of
the supernal ‫( ספר‬sefer), book. Consequently, they
attain the perfect Name, shining in perfect
radiance, sparkling perfectly. They sparkle and
shine by themselves from the radiant scintillation
of the supernal book, shining and sparkling to
every single glory adjoining them, because from
them—from that ‫( ספירו‬sefiru), sapphirine radiance,
and glow—every single ring shines, sparkling
shimmeringly. For on this day the heavens are
adorned, attaining the Holy Name, more than on
other days.198
“And His handiwork—that supernal dew
glistening from all concealed facets, which is His
handiwork and His array, enhanced on this day
more than on all other days.199
“The sky  ‫( מגיד‬maggid), proclaims. What is
maggid? Draws ‫( ונגיד‬ve-nageid), and flows, below
from the head of the King, filled from all sides.
That sky, spring of the well, is the river issuing
from Eden, and this is who flows, drawing down
the flow of supernal dew, glistening and
sparkling from all facets. This sky  ‫( אנגיד‬angid),
conducts, it in a current of love and desire, to
saturate the entrance of Sabbath with joy. As He
draws and conveys that crystalline dew, all flows,
filled and complete with holy letters on all those
holy paths. Once all converges in Him, a path
forms within Him to water and bless below.200
“Day to day pours forth utterance (Psalms
19:3). Day to day—day to day and ring to ring.
Now Scripture describes in detail how the
heavens ‫( מספרים‬mesapperim), declare—arraying this
glory in ‫( ספירו‬sefiru), sapphirine radiance, and
supernal scintillation—and how that sky draws
and channels the flow of supernal dew. So it says:
Day to day pours forth utterance. Day to day—
day to day and rung to rung hasten to merge
with one another, to be illumined by each other,
from the sapphirine radiance that the heavens
shine and sparkle to this glory.201
“‫( יביע‬Yabbi’a), Pours forth—as is said: ‘‫מבע‬
(mabba), swiftly, done,’ hastening to be illumined
by one another, to sparkle from each other, from
that sapphirine radiance and scintillation.202
“‫( אמר‬Omer), Utterance—totality of letters and
paths issuing from Father and Mother, and the
head emerging from them, firstborn Son. ‫( א‬Alef)—
‫( אבא‬abba), Father, ascending and descending.
Look, ‫( מ‬mem) joins Him: ‫( אם‬em), Mother! ‫( ר‬Resh)—
‫( רישא‬reisha), head, firstborn. When all of them
combine: ‫( אמר‬omer), utterance—radiance of
Father, Mother, and firstborn Son, illumining one
another in a single bond, reigning on Sabbath
day. So all are included with each other in order
to be one, and therefore ‫( אמר‬omer), utterance—
supernal dominion—hastens to each other, so
that all will be one.203
“When all this is drawn and flows to that sky,
He waters and illumines below, generating
offspring in the image of those [137a] heavens,
who shine upon that glory. This corresponds to
what is written: Night to night displays
knowledge (Psalms 19:3)—Her cohort of
chariots, one to another, forming the body of the
Throne. They are all called nights, as is said:
Even in the nights my innards admonish me
(ibid. 16:7). Upper chariot is called days—day to
day. Lower chariot is called nights—night to
night.204
 “Displays knowledge (Psalms 19:3). ‫יחוח‬
(Yeḥavveh), Displays—‫יחיה‬ (yeḥayyeh), enlivens,
enlivening the offspring of those heavens. And if
you say that yeḥavveh, displays, is not equivalent
to yeḥayyeh, enlivens, come and see what is
written: The human named his wife  ‫( חוח‬Ḥavvah),
Eve, for she was the mother of all ‫( חי‬ḥai), living
(Genesis 3:20). ‫( חוח‬Ḥavvah), Eve, and ‫( חיה‬Ḥayyah),
living, amount to the same entity, and because ‫י‬
(yod) withdrew and ‫( ו‬vav) entered, this is fitting,
for vav is surely life. Thus, Ḥavvah, Eve, and ḥayyah,
living: drawing life from vav. Here, too, (yeḥavveh),
displays; ‫( יחיה‬yeḥayyeh), enlivens.205
“Knowledge—mystery of heavens. Just as
heavens has six aspects, so She too has six
aspects through the offspring that She enlivens
corresponding to Him. Thus, day to day—
included in the supernal rung ‫( אמר‬omer),
utterance. Night to night—in mystery of the Male
illumining Her, who is heavens, knowledge.206
“Because this utterance is a sublime mystery,
unlike other utterances, Scripture testifies
concerning it, saying: There is no utterance and
there are no words (Psalms 19:4)—as with other
utterances of the world. Rather, this utterance is
a supreme mystery among supernal rungs, where
no utterances or words exist—nor are they heard
like other rungs of the mystery of faith, which
are an audible voice, whereas these are forever
inaudible; thus their voice is unheard (ibid.).207
“However, Through all the earth their line
extends (Psalms 19:5). Although they are
supernal secrecies, never known, their streaming
flows and streams below; and because of that
flow, we in this world have complete faith, and all
inhabitants of the world discuss the mystery of
faith of the blessed Holy One regarding those
rungs—as if they were revealed, not hidden and
concealed. Thus, to the edge of the world, their
words (ibid.)—from the beginning of the world to
its end, the wise of heart discuss those hidden
rungs, although they are unknown.208
“How are they known? Because The sun He
set up as a tent for them (Psalms 19:5)—because
of the holy sun, who is a dwelling for those
supernal holy rungs and a light absorbing all
hidden lights along with their flow. Through Him,
faith is revealed throughout the world.209
“Whoever grasps the sun is like one who
grasps all those rungs, for the sun is a tent
enveloping them, absorbing all, and He radiates
all those colored lights below. So, He is like a
groom coming forth from his canopy (Psalms
19:6)—in radiant scintillation of all concealed
lights, all infusing Him with their fervor and
splendor in desire and total delight, like a groom
over whom all delight, eager to offer him
presents and gifts. Thus, He is like a groom
coming forth from his canopy.210
“Who is his canopy? Eden, and this is the
mystery of A river issues from Eden (Genesis
2:10). Eden is a canopy covering all.211
“Rejoicing like a mighty one (Psalms 19:6).
Rejoicing—from the side of primordial light, in
which there is no Judgment at all. ‫( כגבור‬Ke-gibbor),
Like a mighty one—from the side of Gevurah. Yet
although Gevurah is complete Judgment, it is
written ke-gibbor, like a mighty one, not gibbor, a
mighty one, for He sweetens Judgment with
Love, absorbing all as one in desire and total
delight.212
“All this, to run his course (Psalms 19:6), as
is said: Who makes a way through the sea (Isaiah
43:16)—to saturate the moon and consummate
her radiance on all sides, and to open a path in
her to shine below.213
“From the end of the heavens his going forth
(Psalms 19:7)—from the end of these upper
heavens that we have mentioned He goes forth,
for at the end of the body He brings forth, and in
that place male is distinguished from female.
This corresponds to what is written: from one
end of the heavens to the other end of the
heavens (Deuteronomy 4:32)—the other end of
the heavens is the upper world; from one end of
the heavens is His peace. Just as this absorbs all
lights, containing them all, so too this absorbs all
lights, containing them all, and He goes forth
from the end of the heavens.214
“And his circuit (Psalms 19:7)—encircling all
those holy aspects deserving [137b] to be
illumined, saturated, sparkled by Him.
“And nothing is hidden (ibid.)—no one is
covered from that radiance, for He illuminates all
in one entirety, every single one fittingly.215
“When all are fulfilled and illumined by the
sun, then the moon is adorned like supernal
Mother, complete in fifty gates. This corresponds
to what is written: Torah of YHVH is perfect
(Psalms 19:8)—for She is complete on all sides in
mystery of five rungs, resembling supernal
Mother, for those five are mystery of fifty.216
“Therefore She comes in sentences of five
words each, in order to be complete. ‫משיבת נפש‬
‫( תורת יהוה תמימה‬Torat YHVH temimah meshivat nafesh), Torah
of YHVH is perfect, restoring the soul (Psalms
19:8)—five; ‫( עדות יהוה נאמנה מחכימת פתי‬Edut YHVH
ne’emanah maḥkimat peti), The decree of YHVH is
trustworthy, making the simple wise (ibid.)—five;
‫לב‬ ‫משמחי‬ ‫( פקודי יהוה ישרים‬Piqqudei YHVH yesharim
mesammeḥei lev), The precepts of YHVH are just,
delighting the heart (ibid., 9)—five; ‫ברה מאירת עינים‬
‫( מצות יהוה‬Mitsvat YHVH barah me’irat einayim), The
command of YHVH is lucid, enlightening the eyes
(ibid.)—five; ‫( יראת יהוה טהורה עומדת לעד‬Yir’at YHVH tehorah
omedet la-ad), The awe of YHVH is pure, enduring
forever (ibid., 10)—five; ‫משפטי יהוה אמת צדקו יחדיו‬
(Mishpetei YHVH emet tsadequ yaḥdav), The judgments of
YHVH are true, altogether just (ibid.)—five. All of
them appear in five words each, composed on the
pattern of supernal Mother.217
“Therefore, YHVH, YHVH, six times—
corresponding to six supernal aspects, mystery
of the supernal Name. So the moon becomes full,
fittingly complete in sublime arrangement. This
happens on Sabbath day, when all is completed
fittingly in the mystery of Sabbath above and
below.218
“Consequently, on this day radiance
increases everywhere, as we have said. The
heavens first receive from the source of life, and
they illumine and adorn supernal glory from the
mystery of supernal ‫( ֵס ֶפר‬sefer), book, Father of all,
and from the mystery of ‫( ְספַר‬sefar), counting,
supernal Mother, while He derives from the
mystery of ‫( סִפּוּר‬sippur), story. Hence, ‫מספרים‬
(mesapperim), declare, as we have said, in the
mystery of these three names, which reign on
Sabbath day over all other days.219
“Therefore David uttered this praise through
the Holy Spirit, for the radiance, scintillation,
and dominion of Sabbath day over all other days
by virtue of the mystery of the supernal Name
shining in radiance, sparkling in scintillation,
completed in perfection above and below.220
 “So, Torah of YHVH is perfect (Psalms 19:8)—
Sabbath of Sabbath eve in one mystery, as we
have said. The Companions ordained the opening
praise of those praises of David with this
mystery: The heavens (ibid., 2), for He receives
first and illumines all the rest. Afterward, that
river issuing from Eden, and this is the mystery
of Rejoice, O righteous, in YHVH! (Psalms 33:1);
for this river gathers and conveys all from the
mystery of the heavens in supernal mystery and
from the source of life, all fittingly on this day,
and the sun prepares to shine fittingly on this
day.221
“Afterward, the moon, who separates from
the Other Side on this day to be illumined by the
sun—this is: For David, when he altered his
sense before Abimelech, and he banished him
and he went away (Psalms 34:1). After
separating from him, She united with the sun, so
this praise is in twenty-two letters infused by the
sun into the moon. This praise includes
separation of the moon from the Other Side and
praise of twenty-two letters in the radiance of the
sun.222
“Afterward, union and ascension of Matronita
with Her Husband, and this is: A prayer of
Moses, man of Elohim (Psalms 90:1)—union and
cleaving of Woman with Her Husband; spreading
right and left arms to receive Her, to be as one in
a single bond, to be one in one mystery.223
“All these the heavens declare (Psalms 19:2)
and array. From here on, other praises of joy and
complete desire; but these are supernal
enhancement in the mystery of the Holy Name
fittingly. These praises were ordained in the
arrangement of Sabbath, for He ascends,
adorned fittingly with His crowns, and they
ascend in the mystery of the Holy Name to be
one in the mystery of the glory of God that the
heavens declare and luster, as we have said.224
“A psalm. Sing to YHVH a new song (Psalms 98:1).
We have already established this praise; but
although we have aroused its meaning, the
arousal aroused by the Companions is surely
fine: [138a] when those milch cows conveyed the
Ark, they aroused with this praise, as is said: The
cows sang on the way (1 Samuel 6:12). What
song did they sing? A psalm. Sing to YHVH a new
song, for He has done wonders (Psalms 98:1).
This mystery corresponds to the pattern above:
when those ḥayyot carry the Throne, raising it
above, they utter this praise.225
“Now, you might say, ‘Why is it written here
new, since they constantly utter this praise?’
Well, it certainly is new, being called so because
of the renewal of the moon, when illumined by
the sun; then it is new, and this is a new song.226
“His right hand and His holy arm have won
Him victory (Psalms 98:1)—arousal of right and
left to receive Her. This praise they utter as they
carry the Ark, ascending to Beth-shemesh, House
of the Sun, just as the wagons went up to Beth-
shemesh, all amounting to one mystery. And
since ascension of the Throne, rising above,
occurs on Sabbath, the arrangement of this
praise is on Sabbath. All of these praises form an
arrayal of Sabbath, for the unique nation of the
world to praise Him.227
“A psalm, a song for the Sabbath day (Psalms
92:1). This praise was uttered by Adam when he
was banished from the Garden of Eden and
Sabbath came and defended him, as the
Companions have established. This praise is
offered by the lower world to the upper world—a
day that is entirely Sabbath, the King who
possesses peace. This is: A psalm, a song, with
no mention of who uttered it, as we have
established.228
“For the Sabbath day—supernal day,
supernal Sabbath. This is Sabbath, and that is
Sabbath. What is the difference between them?
Well, Sabbath unspecified is Sabbath of Sabbath
eve; the Sabbath day is Sabbath above. This is
day, and that is night. ‫( ושמרו בני ישראל‬Ve-shameru venei
yisra’el), The Children of Israel shall keep, the
Sabbath (Exodus 31:16)—night, mystery of
Female. ‫( זכור‬Zakhor), Remember, the Sabbath day
(ibid. 20:8)—day, mystery of ‫( דכורא‬dekhura), Male.
Therefore, A psalm, a song to the Sabbath
day.229
“We have found in various places that the
lower world does not attain a name, appearing
anonymously as here, for example: To Moses He
said, ‘Go up to YHVH’ (Exodus 24:1); He called to
Moses (Leviticus 1:1)—all with the name
concealed, unattained, simply because a high
rung appears, and in relation to the high rung
She does not attain a name. The light of a lamp
does not emerge during the day in sunlight, so
She attains no name.230
“All these are praises of Sabbath, who
transcends all other days.
“‫( נשמת כל חי‬Nishmat kol ḥai), The soul of all living. The
Companions have aroused words of truth, but we
should call attention to this soul who flies from
Life of the Worlds. Since she belongs to Him
from whom all blessings flow and in whom they
inhere—who saturates and blesses below—this
soul issuing from Him has permission to bless
this place.
 “Thus souls fly from that Living One as
Sabbath enters. Those souls, who are actual
blessings, bless this place called Name from
below, while the place from which they emerge
blesses Her above; so this Name receives
blessings from below and from above, embraced
on all sides.231
“On weekdays She receives blessings from
other souls who bless Her from below. On
Sabbath day She receives blessings from those
supernal souls who bless Her with forty-five
words, equivalent to ‫( מה‬Mah), What, as we have
established in the mystery of Mah, What, and in
the mystery of ‫( מי‬Mi), Who—one being the upper
world, and the other the lower world. Thus, from
‘If our mouth [were filled with song]’ until ‘In the
past,’ another praise amounts to fifty words.
Although nothing there is susceptible to
counting, the sum amounts to the mystery of ‫מי‬
(Mi), Who. From there, another praise amounts to
the sum of one hundred words, consummation of
all; and one chariot upon which it settles [138b]
—consummation.232
“All this praise and all these words are limbs
known numerically for the completion of
Sabbath, to be fittingly consummated. Happy is
the people who knows how to arrange perfectly
the praise of its Lord! From here on, the
arrangement of prayer as ordained.233
“It is written: And You, YHVH, be not far. My
strength, to my aid hasten! (Psalms 22:20). King
David said this when he was arraying and
arranging the praise of his Lord, so as to unite
the sun with the moon. While arraying and
arranging His praises for unification, he said ‫ואתה‬
(Ve-attah), And You, YHVH, be not far. Ve-attah, And
You—mystery of a single bond, inseparable.234
 “Be not far—once She ascends to be adorned
by Her Husband, all in the upper world, from
there He seeks to rise to Ein Sof, so that all may be
joined above, above. Therefore, Be not far—
departing from us, abandoning us.235
“Consequently, during the arrangement of
praise, Israel must seek to be included there and
to cleave to them from below; for if this glory
seeks to depart, Israel below grasp it, holding
tight, not letting it move away from them.
Therefore, prayer in a whisper, like someone
speaking secretly with the king: as long as he is
secretly with him, [the king] does not move away
at all.236
“‫( אילותי‬Eyaluti), My strength—just as when ‫איל‬
(ayyal), a deer, or a gazelle runs far away, it soon
returns to the place that it left, so with the
blessed Holy One: even though He ascends
above, above into Ein Sof, He soon returns to His
place. Why? Because Israel below are linked with
Him and do not leave Him—to be forgotten by
Him or separated distantly. Thus, My deer, to my
aid hasten!237
“Consequently, we must link ourselves with
the blessed Holy One, grasping Him like
someone drawing down from above, so that no
one will be abandoned by Him for even a
moment. So, when joining Redemption to Prayer,
one should grasp Him and speak with Him in a
whisper, in secret, so that He will not distance
Himself from us and we will not be abandoned by
Him. Of this is written You, cleaving to YHVH your
God, are alive every one of you today!
(Deuteronomy 4:4). Happy the people who has it
so, happy the people whose God is YHVH (Psalms
144:15).”238
At that moment Rabbi Shim’on rose, and the
Companions also rose, and they walked on.
Rabbi El’azar said to Rabbi Shim’on, his father,
“Until now, we have been sitting in the shade of
the Tree of Life in the Garden of Eden. From now
on, since we are walking, we must follow ways
that guard this Tree.”239
He said to him, “You begin first to open the
way!”
He opened, saying, “Have them take Me an
offering (Exodus 25:2), as has been said. How is
She an offering? In the mystery of gold, since
from there She is originally nourished, for She is
lower Gevurah, deriving from the side of gold. Yet
although She derives from the side of gold, She
remains essentially on the side of silver, which is
the right.240
“This is the mystery of the cup of blessing,
which must be received by right and left but
remains essentially in the right, with the left
withdrawn and not clinging. For it is placed
between right and left, and the left is held below
with the right holding it above, as is said: His left
hand beneath my head, his right embracing me
(Song of Songs 2:6).241
“Gold and silver (Exodus 25:3)—as is said:
Mine is the silver and Mine is the gold (Haggai
2:8), as has been explained.242
“And bronze (Exodus 25:3)—a color
resembling gold, since it is hued with the color of
gold and the color of silver. Therefore, the
bronze altar is small, and David was the smallest
(1 Samuel 17:14). How is it small? As is said:
Because the bronze altar that was before YHVH
was too small to hold the ascent offerings and
the fat of the communion offerings… (1 Kings
8:64). Yet although it is small, all is held within
it.243
“Now, you might say, ‘Another altar is called
small.’ Not so, for only this one is small, as is
written: the great light for dominion of day and
the small light for dominion of night (Genesis
1:16). This is the small light; the great light is the
inner altar, which is the golden altar.244
“Blue (Exodus 25:4) [139a]—blue of tzitzit.
Blue is the Throne, mystery of phylactery of the
hand. Blue is the Throne from which capital
cases are judged; for there is a throne from
which civil cases are judged and a throne from
which capital cases are judged. Consequently, all
colors bode well in a dream except the color
blue, since one realizes that his soul is being
arraigned in judgment, and when the soul is
judged, the body is sentenced to destruction—
that dream needs great mercy.245
“Blue is the Throne, of which is written a
flashing fire and a radiance surrounding it
(Ezekiel 1:4)—because with it, windings are
wound for tzitzit, and when it attains a radiance
it turns green, the color of leeks. From that
moment begins the time of reciting Shema, since
the color blue changes from what it was.
Therefore, it is forbidden to try capital cases at
night, because the color blue rules at that time
and permission is granted to snatch a soul
without justice, since Justice does not rule at that
time.246
“When morning arrives and the right above
arouses, that light radiates and reaches this blue,
which changes from what it was. Then another
Throne reigns over it, cleaving to it in holiness.
From that moment on is the time for reciting
Shema.247
 “Purple (Exodus 25:4)—gathering of all, all
colors as one.248
“‫( ותולעת שני‬Ve-tola’at shani), And worm of crimson
(ibid.)—it is spelled ‫( שני‬shani) and spelled ‫שנים‬
(shanim), as is written: for all her household is
clothed in shanim, crimson (Proverbs 31:21). Well,
this is the color called shani, crimson, absorbing
all colors. It is all: shani and shanim. Shanim—when
all are included within it as one. Shani—issuing
from the supernal Throne that reigns over blue
from the right side. This is the guardian of Israel,
of whom is written Michael, your prince (Daniel
10:21).
“Worm—whose power lies in its mouth, like a
worm uprooting all, decomposing all.249
“Worm of crimson—two colors as one, right
and left, white and red.250
“‫( ושש‬Ve-shesh), And linen (Exodus 25:4)—linen
in which ‫( שית‬shit), six, threads conjoin. This is the
one of whom is written His body was  ‫כתרשיש‬
(khetarshish), like topaz (Daniel 10:6). In these two
are included two others.251
“And goat hair (Exodus 25:4)—lower powers
outside protecting the inner ones. All is
necessary; a place must be provided for all, since
they derive from the side of gold.252
“Reddened ram skins (Exodus 25:5)—drawn
from two sides, right and left, to cover another
place.253
“Skins of  ‫( תחשים‬teḥashim) (ibid.). There is one
species that breeds within the Other Side, in
desolation, not inhabited land; this is pure and
called ‫( תחש‬taḥash).254
“In the Book of King Solomon are supernal
mysteries concerning this bronze altar that we
have mentioned, for it is described as an altar of
earth—An altar of earth shall you make for Me
(Exodus 20:21)—and this is a fitting mystery. ‫נחשת‬
(Neḥoshet), Bronze—when other mountains
dominate and She needs to nourish them, She is
tinged with this color to nourish them, and they
are called mountains of bronze. From those
bronze mountains flows a certain spirit, from the
midst of this altar, and as the altar ascends in
another ascension, the letter ‫( נ‬nun) withdraws—
holy altar—and the spirit of these mountains of
bronze remains. When that spirit attains its own
existence, it is called ‫( תחש‬taḥash), since the letter ‫נ‬
(nun) has withdrawn from it. This separates into
many other spirits, who are called similarly, and
therefore that one nation was called Taḥash, as is
said: and Tahash and Maacah (Genesis 22:24),
and they knew of this animal of the Dwelling that
is named after them.255
“And acacia wood (Exodus 25:5)—those holy
mysteries of the boards of the Dwelling, who are
named for their mystery. It is written: acacia
wood, ‫( עומדים‬omedim), upright (ibid. 26:15), and
similarly: Seraphim omedim, were standing (Isaiah
6:2). From here on, a stream of holy anointing oil
to flow upon them.256
“Carnelian stones and stones for setting
(Exodus 25:7)—holy stones, foundations of the
Sanctuary in holy chariots. These are designated
on their own for glory and praise in a precious
garment—where the priest would gaze—and to
evoke the twelve tribes. Therefore, twelve
stones, as has been established.257
“There are thirteen types, apart from these
precious stones, all amounting to twenty-five
letters [139b] in the supernal mystery of union.
Corresponding to these, Moses engraved and
arranged twenty-five letters in the mystery of the
verse of union, as is written: ‫ישראל יהוה אלהינו יהוה אחד‬
‫( שמע‬Shema Yisra’el YHVH Eloheinu YHVH eḥad), Hear O
Israel! YHVH our God, YHVH is one (Deuteronomy
6:4)—twenty-five letters engraved and inscribed
in the mystery above.258
“Jacob sought to array below in the mystery
of union, and he arranged twenty-four letters: ‫ועד‬
‫( ברוך שם כבוד מלכותו לעולם‬Barukh shem kevod malkhuto le-olam
va-ed), Blessed be the name of His glorious
kingdom forever and ever! He did not complete
twenty-five letters because the Dwelling had not
yet been set up. As soon as it was completed, the
word issuing from it was uttered with precisely
twenty-five letters, showing that this
corresponded to the pattern above, as is written:
‫( וידבר יהוה אליו מאהל מועד לאמר‬Va-ydabber YHVH elav me-ohel
mo’ed lemor), And YHVH spoke to him from the Tent
of Meeting, saying (Leviticus 1:1).259
“Therefore, twenty-five types, consummating
the array of the Sanctuary, and we have
established all these letters among those
engraved letters that we learned from our
Master.260
“Since the Dwelling was completed in these
mysteries, it is called ‫( כה‬koh), thus, in the union
of consummation of the Dwelling, and therefore
it is written: Your devoted ones  ‫יברכוכה‬
(yevarekhukha), will bless You (Psalms 145:10)—
mystery of completion of the entire Dwelling and
its array. ‫( כ״ה‬Kaf, he), corresponding to twenty-two
letters and Torah, Prophets, and Writings, which
are one totality, one mystery.261
“When the people of Israel enact unification
by this verse—in the mystery of twenty-five
letters: ‫( שמע ישראל יהוה אלהינו יהוה אחד‬Shema Yisra’el YHVH
Eloheinu YHVH eḥad), Hear O Israel! YHVH our God,
YHVH is one; and ‫( ברוך שם כבוד מלכותו לעולם ועד‬Barukh
shem kevod malkhuto le-olam va-ed), Blessed be the
name of His glorious kingdom forever and ever,
which constitute twenty-four letters—focusing on
each one of them, all those letters join as one
and ascend to forty-nine gates, in the mystery of
Jubilee. Then one must elevate ‫( ועד‬va-ed), and
ever—no further—upon which gates are opened,
and the blessed Holy One considers that person
as if he had fulfilled the complete Torah, which
appears in forty-nine facets, completely.262
“Therefore, one should focus the will on
twenty-five and twenty-four, elevating them by
aspiration of the heart through the forty-nine
gates that we have mentioned. Having focused
on this, one should focus on the unification
described by our Master—‫( שמע ישראל‬Shema Yisra’el),
Hear O Israel!…, and ‫( ברוך שם‬Barukh shem), Blessed
be the name…, are the entirety of the whole
Torah. Happy is the share of one who focuses on
them, for this is surely the entirety of Torah,
above and below! This is mystery of the complete
Human, male and female, and mystery of all
faith.263
“A dispute between Shammai and Hillel
concerning rising and lying down, as is written:
when you lie down and when you rise
(Deuteronomy 6:7). For Shammai holds that in
the evening, when the Female is enveloped in
Her dominion, one should recline and recite,
corresponding to the Female; whereas in the
morning, when the Male exercises sovereignty of
the upper world, one should rise before the
Male, as is required during the standing prayer
and whenever the Male appears.
“The school of Hillel holds that if each of
them were alone, it would be necessarily so.
However, since we unite them as one, and they
ascend as one in a bond of forty-nine facets,
forty-nine gates, we must not separate them from
one another, but rather perceive that all is one,
inseparable. As one happens to be, so he should
recite—since both of them are in a single bond,
as is comfortable for them, and one should
demonstrate this.264
“Therefore, the Male appears in six aspects
of the verse ‫( שמע ישראל‬Shema Yisra’el), Hear O Israel!
(Deuteronomy 6:4), namely six words, and the
Female appears in six aspects in ‫( ברוך שם‬Barukh
shem), Blessed be the name…, namely six other
words. In a single bond they rise, in mystery of
forty-nine gates, and the law is always according
to the school of Hillel.”265
Rabbi Shim’on raised his hands and blessed
his son, Rabbi El’azar. He opened, saying, “Who
has aroused from the east, calling righteousness
to follow Him? He delivers nations to him and
makes him rule over kings. He turns them to
dust with His sword, to windblown stubble with
His bow (Isaiah 41:2). This verse has been
established and discussed, but it is a mystery of
wisdom. ‫( מי‬Mi), Who—mystery of the supernal
world, for thence emerges the beginning of
revealing the mystery of faith, as we have
established.266
“Furthermore, Mi, Who—Concealed of all
concealed, unknown and completely unrevealed,
revealed its glory, to be perceived, from the place
called east; for thence is the beginning of the
whole mystery of faith and revealing of light.267
“Afterward, ‫( צרק יקראהו לרגלו‬tsedeq yiqra’ehu le-
raglo), righteousness calling Him at his feet—for
righteousness reveals supernal Gevurah and the
reign of the blessed Holy One, and to this
righteousness He has granted dominion over all
the worlds, to conduct them and enhance them
fittingly. Therefore, He delivers nations to him
and makes him rule over kings [140a]—for all
nations of the world are subject to the authority
of this righteousness, as is said: He judges the
world with righteousness (Psalms 9:9).268
“Furthermore, ‫( ערק יקראהו לרגלו‬tsedeq yiqra’ehu le-
raglo), righteousness calling Him at His feet—who
calls whom? Well, righteousness calls constantly
to a resplendent speculum, never subsiding, and
righteousness stands constantly le-raglo, at His
feet, never withdrawing from there, calling and
not subsiding, as is written: O God, do not be
silent! Do not be mute or quiet, O God! (Psalms
83:2). Now the blessed Holy One is illuminating
the way for us, and Rabbi El’azar, my son, is
calling a supernal light and not subsiding. Happy
is the share of the righteous in this world and in
the world that is coming!”269
Rabbi Abba opened a verse, saying, “A psalm of
David, when he was in the desert of Judea
(Psalms 63:1). What is the difference between all
other psalms, which do not record where King
David uttered them, and here, where it says:
when he was in the desert of Judea? Well, this is
not the only one, for similarly too: when he
altered his sense before Abimelech (ibid. 34:1);
when the Ziphites came (ibid. 54:2); and so with
all of them—to show all inhabitants of the world
the worthiness of David, for even though he was
in distress and being pursued, he strove to utter
songs and praises to the blessed Holy One.270
“Although he spoke through the Holy Spirit,
the Spirit did not settle upon him until he
endeavored to have it settle. It is always so: a
spirit from above does not settle until a person
arouses it upon himself from below. Even though
David was being pursued and in distress, he did
not withhold songs and praises from his mouth,
nor cease praising his Lord for everything.271
“Now, you might say, ‘Look at what we have
learned: “‫( מזמור לדוד‬Mizmor le-David), A psalm of
David, or ‫( לדוד מזמור‬Le-David mizmor), Of David, a
psalm.” And here, the Holy Spirit settled upon
him first, since it says Mizmor le-David, A psalm of
David.’272
“Well, if he had not focused himself first, the
Holy Spirit would not have settled upon him.
Mizmor, A psalm, is the Holy Spirit. Why is She
called so? Because She continually praises the
supernal King, always praising and singing,
never subsiding. When David appeared, She
found a body fittingly prepared and She settled
upon him, and he revealed in this world how to
praise and sing to the King of all, so that this
world would be perfected after the pattern
above.273
“‫( לדוד‬Le-David), Of David—a man completely
arrayed, a perfected man, a virtuous man. ‫דוד‬
(David), precisely, never changing.274
“When he was in the desert of Judea—this is
in praise of David: even though he was in
distress, being pursued.275
“What praise did he utter? A praise that is
grand and splendid. And what is its worthiness?
‫( אלהים אלי אתה‬Elohim eli attah), God, You are my God; I
will search for You (Psalms 63:2). Elohim—
unspecified. Since he said Elohim, God, why eli, my
God? Well, that is his rung. Three rungs here:
Elohim, God; eli, my God; attah, You. Yet although
they are three, it is one rung, in the mystery of
‫( אלהים חיים‬Elohim ḥayyim), Living God. Elohim, God—
above, Elohim ḥayyim, Living God. Eli, My God—end
of heaven to end of heaven. Attah, You—his rung.
Yet all is one, attaining one name.276
“‫( אשחרך‬Ashaḥareka), I will search for You—if
according to its literal meaning, fine; but
ashaḥareka, I will enhance the light that shines
‫( בשחרותא‬be-shaḥaruta), darkly. For the light abiding
in darkness does not shine until enhanced below.
And whoever enhances this ‫( שחורה‬sheḥorah), black,
light, although it is black, attains a white shining
light, a resplendent speculum. Such a person
attains the world that is coming.277
“This is the mystery of ‫( ומשחרי‬U-mshaḥarai),
Those who seek me, will find me (Proverbs 8:17).
U-mshaḥarai—who enhance the ‫( נלשחרא‬meshaḥara),
black, light.278
“‫( ימצאונני‬Yimtsa’uneni), Will find me—it is not
written ‫( ימצאוני‬yimtsa’uni), but rather ‫ימצאונני‬
(yimtsa’uneni), for he attains two lights: a black
light and a white shining light, a speculum that
does not shine and a speculum that shines. This
is yimtsa’uneni, will find me.279
“Therefore, David said, ‘‫( אשחרך‬Ashaḥareka)—I
will enhance the ‫( משחרא‬meshaḥara), black, light, to
be illumined by the white shining light.’
“My soul thirsts for You, my flesh yearns for
You (Psalms 63:2)—like someone hungering to
eat and thirsting to drink.
“In a parched and weary land with no water
(ibid.)—for it is a desert, uninhabited, not a place
of holiness, [140b] and thus a place with no
water. ‘Just as I hunger and thirst for You in this
place, so, in the sanctuary I will behold You
(ibid., 3).’280
 “As for us, just as we thirst for our Master, to
drink in his words thirstily in this place, so we
thirst to drink his words thirstily in the Temple,
the place called sanctuary!”281
Rabbi Shim’on said to Rabbi Abba, “Let him
who began the word now speak!”
He opened, saying, “Have them take Me an
offering; from every man… (Exodus 25:2). When
the blessed Holy One showed Moses the making
of the Dwelling, he found it difficult and could
not comprehend it, as has been established. Now
we should raise a difficulty: if this offering was
given by the blessed Holy One to Moses alone,
how could He give Her to another and say that
the Children of Israel should take this offering?
But surely He gave Her to Moses, not to anyone
else.282
“This may be compared to a king who was
among his people, though the matronita was not
with the king. As long as the matronita is not with
the king, the people are not bolstered by him and
cannot dwell securely. As soon as the matronita
arrives, all the people rejoice and dwell
securely.283
“Similarly, at first, even though the blessed
Holy One performed miracles and signs through
Moses, the people were not bolstered. As soon as
the blessed Holy One said, Have them take Me
an offering (Exodus 25:2), and I will place My
dwelling in your midst (Leviticus 26:11), they
were all immediately bolstered and they rejoiced
in the worship of the blessed Holy One, as is
written: It happened on the day  ‫( כלת משה‬kallot
Mosheh), Moses consummated (Numbers 7:1)—for
‫( כלת משה‬kallat Mosheh), the Bride of Moses,
descended to earth.284
 “Now, you might say, ‘Everywhere, ‫( ויהי‬va-yhi),
it happened, conveys nothing but suffering, and
here is written Va-yhi, It happened, on the day!’
Well, on the very day that Shekhinah descended to
earth, the Accuser appeared by Her and dismal
darkness obstructed Her to prevent Her from
descending.285
“We have learned: Fifteen million accusing
angels appeared by Her, preventing Her descent.
At the same time, an entire assemblage of
supernal angels appeared before the blessed
Holy One, and said, ‘Master of the Universe! All
our splendor and all our radiance derive from
Shekhinah of Your Glory, and now She will descend
to those below!’286
“At that moment, Shekhinah steeled Herself and
broke through the dismal darkness, as one
breaks hard chunks of ice, and She descended to
earth. As soon as they all saw this, they began
exclaiming, ‘YHVH, our Master, how magnificent
Your name in all the earth! (Psalms 8:2)’—
magnificent indeed, for She broke many hard
chunks and fierce forces, and descended to
earth, ruling over all. Therefore it is written: ‫ויהי‬
(Va-yhi), It happened (Numbers 7:1)—the pain
suffered by many armies and camps on the day
that ‫( כלת משה‬kallat Mosheh), the Bride of Moses,
descended to earth.287
“Consequently, Have them take Me an
offering (Exodus 25:2). It is not written Have
them take Me and an offering, but rather Have
them take Me an offering, showing that all is
one, inseparable.288
“The making of the Dwelling resembled the
pattern above, one corresponding to the other, so
that Shekhinah would be embraced on all sides,
above and below. Here in this world, its
workmanship is like that of the body, to contain
spirit within—namely Shekhinah, who is included
above and below. She is Holy Spirit, continuously
entering and drawn into the mystery of the body,
so that kernel will dwell within shell, all
fittingly.289
“This Holy Spirit becomes like a body so that
another spirit may be contained within it—
supernal, subtle, luminous. So is all embraced
and contained, one in another, entering one
another, until finally embraced within this world,
the last external shell.290
“The hard shell is within the shell of this
world—like a nut, whose outer shell is not hard
but whose inner shell is. So too above: the hard
shell is the other spirit ruling the body; within it
is a thin shell, and within that the kernel.291
“In the Holy Land all is arranged differently,
for the hard shell is broken there and has no
dominion at all—the hard shell is continually
broken, opened on this side and that. That
opening existed in the Holy Land as long as they
performed the ritual [141a] properly. Once sins
had their effect, they drew the opening together
from one side to another, until the shell
converged, all as one. As soon as the shell
enclosed the kernel, that shell dominated them
and expelled them from that place. Nevertheless,
even though it expelled them, the shell cannot
rule over that holy place, since it is not its
domain.292
“Now, you might say, ‘If so, since the hard
shell cannot rule over that holy place, why is it
still a ruin, for surely destruction comes to the
world only from the side of that hard shell?’ Well,
certainly, when it was destroyed, it was
destroyed only from that side, when it enclosed
the kernel. Yet the blessed Holy One prevented
the hard shell from ruling over that place, and
once it had expelled Israel from there, that shell
was reopened as before. Since the Holy People
are not there, that opening is covered with a
covering of a holy curtain, to protect that place,
so that the hard shell will not enclose it, and [the
covering] adheres on all sides.
“For sacred anointing to flow upon the land
as before—impossible, for that thin covering
adheres, preventing it from descending, since
the Holy People are not there. Consequently, the
ruins have not been rebuilt since the day they
were destroyed.
“For that hard shell to rule—impossible, for
that thin covering clasps the opening on all sides,
preventing it from ruling there and enclosing the
kernel.293
“That covering of a thin curtain derives from
an extension of the holy curtain above,
protecting that place. Therefore, when all those
souls of other nations living in the land depart, it
does not receive them but thrusts them out, and
they go wandering, revolving in many
convolutions until they leave the Holy Land
entirely and circle to their side in their impurity.
All those souls of Israel who depart there ascend,
and that thin covering receives them and they
enter supernal holiness, for every species seeks
its own kind.294
“Souls of Israel who depart outside the land,
in the domain of that hard shell—each one goes
circling and revolving until she returns to her
place, entering the site suitable for her. Happy is
the share of one whose soul departs in the holy
domain, in that opening of the Holy Land!295
 “If one whose soul departs in the Holy Land
is buried on that same day, the impure spirit has
no power over him at all. Therefore it is written
of one who is hanged: rather you shall surely
bury him on that day… and you shall not defile
your land (Deuteronomy 21:23)—for at night
permission is granted to roam. Yet although they
are given permission, they do not enter the Holy
Land unless they find a vessel there to enter.296
“Limbs and fat that are consumed at night to
nourish other species—not that they enter the
land, nor to draw them into the land, but rather
so that the Other Side will not prevail in the land
nor be drawn to enter there. Therefore, their
smoke would ascend twistingly, turning outside,
moving turbulently, feverishly, until it entered the
hollow of the north, where lie the haunts of all
the other sides. There the smoke entered, and
they all were nourished there.
“Smoke of the day would ascend to its place
on a straight path, nourishing who was
nourished.
“From that opening were nourished all
aspects of the hard shell, which lies outside the
Holy Land, and by that dense smoke, as we have
established.297
“Bodies of the righteous that were not lured
in this world after the pleasures of that hard
shell are not ruled by the spirit of impurity at all,
for they did not collude with it at all in this
world. Just as the body is drawn in this world
after that hard shell and its pleasures, delights,
and lusciousness, so it is defiled after its soul
departs.
“As for bodies of the righteous that enjoy no
delights in this [141b] world except delights of
mitsvah and meals of Sabbath, festivals, and
holidays, that impure spirit cannot dominate
them, for they have derived no delight from it at
all. Since they obtained nothing from it, it has no
power over them whatsoever. Happy is one who
derives no pleasure from it at all!298
“One whose soul departs outside the Holy
Land and whose body has been defiled by the
spirit of impurity—that spirit of impurity remains
absorbed within him until he decomposes in the
dust. And if that body, which is saturated by the
impure spirit, is brought up to the Holy Land for
burial, of it is written: You came and defiled My
land, and made My heritage an abomination
(Jeremiah 2:7). My land—over which the spirit of
impurity has no power. With that body of yours,
saturated by the spirit of impurity and being
brought for burial in My land, you defile it,
rendering it defiled—were it not that the blessed
Holy One fashions a remedy for the land; for as
soon as that body has decomposed, the blessed
Holy One blows a spirit and dispels it, for He has
compassion on His land.299
“As for Joseph, the spirit of impurity never
dominated his body, even though his soul
departed in a foreign domain. Why? Because
during his life he was not seduced by the spirit of
impurity. Even so, he did want his body to be
brought up to the Holy Land for burial, but
rather said, You shall take up my bones (Genesis
50:25)—not my body.300
“Jacob did not die, and his body endured
intact permanently. He did not fear the Other
Side, since his bed was complete through
perfection of supernal light, through
consummation of twelve tribes and seventy souls.
Consequently, he did not fear the Other Side and
it had no power over him.301
“Furthermore, he is the body of the supernal
image, whose beauty embraces all sides, and all
the limbs of Adam were joined to him. Therefore
of him is written: I will lie down with my fathers,
and you will carry me from Egypt (Genesis
47:30)—the whole body. Consequently, the
physicians embalmed Israel (ibid. 50:2), so that
his body would remain intact, and this was how it
should have been.302
“As for other inhabitants of the world, whose
souls depart in the Holy Land, soul and body are
saved from all.303
“The soul of a human is called by three
names: nefesh, ruaḥ, neshamah. All are comprised
within one another, while their power appears in
three places. Nefesh appears in the grave while
the body decomposes in the dust, and she
revolves in this world to be present among the
living and to perceive their suffering. When they
are in need, she pleads for mercy.304
“Ruaḥ enters the earthly Garden, where she is
formed into an image of the body of this world, in
a certain garment that she dons there. She revels
there in pleasures and delights of the radiance of
the Garden; and on Sabbaths, new moons, and
festivals, she ascends above, delighting there,
and returns to her place. Of this is written The
ruaḥ will return to Elohim who gave it (Ecclesiastes
12:7)—will return, precisely, at these times that
we have mentioned.305
“Neshamah ascends immediately to her place,
to the place from where she issued. Through her
the lamp is kindled, shining above. This one
never descends below; through this is
encompassed the one who is encompassed from
all sides, above and below. Until this ascends to
be linked with her place, ruaḥ is not crowned in
the earthly Garden and nefesh does not settle in
her place. As soon as this ascends, all of them
attain tranquility.306
“When inhabitants of the world are in need,
when in their suffering they go to the cemetery,
this nefesh arouses and she goes flying and
arouses ruaḥ, and that ruaḥ arouses the patriarchs,
and ascends and arouses neshamah. Then the
blessed Holy One has compassion on the world,
as we have established. Although these matters
of the soul have been aroused in other aspects,
they are all evenly balanced; this is lucidity of
the matter, and all is one.307
“When neshamah is hindered from ascending to
her place, ruaḥ goes and stands by the entrance of
the Garden of Eden; but the entrance is not
opened for her, [142a] and she goes roaming
about, unnoticed by anyone. Nefesh goes roaming
through the world, sees the body breeding
worms and enduring the punishment of the
grave, and she mourns over it, as they have
established, for it is written: Surely his flesh feels
pain for him and his soul mourns for him (Job
14:22). All suffer punishment until neshamah is
bound in her place; then all are bound in their
places. For all these form a single bond,
corresponding to the pattern above in the
mystery of nefesh, ruaḥ, and neshamah. All is one, one
bond.308
“Nefesh has no light of her own at all. This is
the one who shares in the mystery of a certain
body, delighting and nourishing it with all that it
needs, as is written: She provides food for her
house and a portion for her maidens (Proverbs
31:15). Her house is that body, which She
nourishes; her maidens are those limbs of the
body, all of them.309
“Ruaḥ is the one who rides on this nefesh,
controlling Her, illumining Her with all that She
needs, and nefesh is a throne for this ruaḥ.310
“Neshamah is the one who generates this ruḥa,
controlling Him, illumining Him with the light of
life; and that ruaḥ depends upon this neshamah, and
is illumined by Her radiant light. That nefesh
depends upon this ruaḥ, and is illumined and
nourished by Him, and all is one bond.311
“Until this supernal neshamah ascends into the
flow of Ancient of Ancients, Concealed of all
Concealed, and is filled by it, since it is
ceaseless, this ruaḥ does not enter the Garden of
Eden, which is nefesh—eternally, ruaḥ rests only in
the Garden of Eden, and neshamah above—and this
nefesh does not settle in Her place within the body
below.312
“Similarly, all below separates thus in a
human, although they all form one bond. Neshamah
ascends above into the flow of the well; ruaḥ
enters the Garden of Eden, corresponding to the
supernal pattern; nefesh settles in the grave.313
“Now, you might ask, ‘Nefesh above, settling
within the body in the grave—where is the
grave?’ Well, in that hard shell. Thus, nefesh
correspondingly below, all corresponding to one
another. So, three rungs diverge, being one bond
and one mystery.314
“As long as the bones exist in the grave, this
nefesh remains there. A mystery here for those
who know the way of truth, who fear sin. When
nishmeta is adorned above in a holy crown and ruaḥ
stands in supernal radiance on Sabbaths, new
moons, and festivals, then this nefesh—when ruaḥ
descends from supernal radiance to the dwelling
of the Garden of Eden, shining and sparkling—
rises within the grave and materializes in the
image that she originally assumed in the body.
All those bones in that image emit praise and
glorify the blessed Holy One, as is written: All my
bones will say, ‘YHVH, who is like You?’ (Psalms
35:10)—it is not written say, but rather will
say.315
“If the eye were permitted to see, it would
see—on the night that Sabbath departs and on
the nights of new moons and festivals—the
likeness of images above graves glorifying and
praising the blessed Holy One. But the
foolishness of humans hinders them, for they
neither know nor consider the foundation of their
existence in this world, nor do they care to be
aware of the glory of the supernal King in this
world, and certainly not to consider the glory of
that world and its foundation and how things are
elucidated.316
“On the night of Rosh Hashanah, when the
world is judged and thrones of Judgment stand
for the supernal King to judge the world, every
single nefesh flies and pleads for mercy for the
living. On the night when this Day of Judgment
departs, they go flying to hear and know the
verdict that has been pronounced for the world.
Sometimes, they inform the living in a vision, as
is said: In a dream, a vision of night, when deep
sleep falls upon humans …He then uncovers
human ears, ‫( ובמוסרם יחתום‬uv-mosaram yaḥtom), and
seals their warning (Job 33:15–16). What is
mosaram? Nefesh, who stands ‫( וחתים‬ve-ḥateim), and
seals, words for humans, so that they will accept
‫( מוסר‬musar), reproof.317
 “On the night when decrees issue from the
royal palace, and that shadow is removed from
those due to be withdrawn from this world, the
nefesh that we have mentioned goes [142b]
roaming. One authorized official, in engraved
mystery of a signet ring in clear script—
Yedomi’am, who is appointed over script of
engraved splendor and within supernal visions—
descends on that night, accompanied by many
thousands of thousands and myriads of myriads,
and they seize that shadow from every single one
and raise it above.318
“The nefesh that we have mentioned goes
roaming and sees that shadow and returns to her
place among the graves, announcing to the rest
of the dead: ‘So-and-so is coming to us! So-and-
so is coming to us!’ If he is virtuous, they all
rejoice; and if not, they all cry, ‘Woe!’
“When they raise that shadow, they raise it to
the faithful servant, Metatron, who grasps that
shadow and elevates it to its place, as is written:
like a servant yearning for the shadow (Job 7:2)—
precisely! 319
“From that moment on, a place is prepared
for that person’s neshamah, a place for ruaḥ in the
Garden of Eden, and a place for nefesh to rest and
find pleasure when it goes roaming.
“For there is a nefesh who has no rest, and
there is a nefesh who is destroyed along with the
body. The one who has no rest is the one of
whom is written The nefesh of your enemies He
will sling from the hollow of a sling (1 Samuel
25:29); for this one goes wandering and whirling
throughout the world, having no rest at all, day
or night. This is the harshest punishment of
all.320
 “The one destroyed with the body is the one
of whom is written That nefesh shall be cut off
from her people (Leviticus 7:20). This one is not
remembered at all.321
“And there is one not destroyed with the
body, but cut off from another place—the one of
whom is written That nefesh shall be cut off from
before Me (Leviticus 22:3). What is from before
Me? That the ruaḥ does not settle upon her; and
since he does not, she has no share at all in what
lies above, and she knows nothing at all of
matters of the world. This is a nefesh like an
animal’s.322
“A nefesh who finds rest—when this one goes
roaming, she encounters Yedomi’am and his
officers, who grasp her and carry her through all
the entrances of the Garden of Eden, showing
her the glory of the righteous and the glory of
her ruaḥ. She cleaves to him in comfort within
that garment, and then she knows about those
matters of the world.323
“When that ruaḥ ascends to be adorned in the
supernal neshamah above, that nefesh binds herself
to ruaḥ and is illumined by him, as the moon is
illumined by the sun. And ruaḥ binds himself
within that neshamah, and neshamah is bound within
End of Thought, who is mystery of nefesh above.
And that nefesh is bound within supernal ruaḥ, and
that ruaḥ is bound within supernal neshamah, and
that neshamah is bound within Ein Sof. Then,
tranquility of all—bond of all above and below, all
in one mystery and one manner.324
“Then, tranquility of nefesh below, of which is
written The soul of my lord will be bound in the
bundle of life  ‫( את‬et), with, YHVH your God (1
Samuel 25:29)—in one manner and one mystery
of that et, corresponding to one another.325
 “When the moon—mystery of supernal nefesh
—descends, illumined from all sides, She
illumines all chariots and camps, forming them
into one complete body shining with radiance, in
supernal splendor.326 Similarly, this lower nefesh
descends, illumined from all sides—from
radiance of neshamah and radiance of ruaḥ—and
descending, she illumines all those chariots and
camps, namely limbs and bones, forming them
into a complete body shining radiantly. As is
written: He will satisfy  ‫( נפשך‬nafshekha), your soul,
with radiancies—your nefesh, really! Afterward,
and invigorate your bones (Isaiah 58:11)—
forming them into a complete body shining with
radiance, rising to praise and glorify the blessed
Holy One, as has been said, for it is written: All
my bones will say, ‘YHVH, who is like You?’
(Psalms 35:10). This is tranquility of the nefesh
from all sides. Happy are the righteous who
revere their Lord in this world, attaining triple
tranquility in the world that is coming!”327
Rabbi Shim’on came and blessed Rabbi
Abba. He said, “Happy are you, my sons, and
happy am I, that my eyes have seen this! So
many [143a] supernal places are prepared for us,
shining for us in the world that is coming!”
He opened, saying, “Song of ascents. Those
who trust in YHVH are like Mount Zion, never
shaken, abiding forever (Psalms 125:1). This
verse has been established, but song of ascents—
praise offered by those holy celestial rungs from
the side of supernal powers, corresponding to
the Levites below. Those ascents are rungs upon
rungs, ministering in mystery of fifty years. This
is song of ascents.328
“Those who trust in YHVH—for they trust in
Him through deeds, as is said: The righteous are
as confident as a young lion (Proverbs 28:1).329
“Now, you might say, ‘Look, the righteous do
not rely on their deeds at all, but are constantly
afraid—like Abraham, of whom is written It
happened as he was about to enter Egypt…
(Genesis 12:11); like Isaac, of whom is written
For he was afraid to say, “My wife”… (ibid. 26:7);
like Jacob, of whom is written Jacob was very
afraid and distressed (ibid. 32:8)! Now, if these
did not trust in their deeds, how much less the
other righteous of the world! And yet you say,
The righteous are as confident as a young
lion.’330
“But surely it is written ‫( ככפיר‬ki-khfir), as a
young lion. Of all those names, it is only written
‫( כפיר‬kefir), young lion—not ‫( אריה‬aryeh), lion, or ‫שחל‬
(shaḥal) or ‫( שחץ‬shaḥats), but rather kefir, which is the
weakest and smallest of them all, not confident
in its power even though it is strong. Similarly,
the righteous trust in their deeds only as a young
lion. Although realizing the potency of their
deeds, they are only confident as a young lion,
and no more.331
“Consequently, Those who trust in YHVH—not
‫( ככפיר‬ki-khfir), like a young lion, nor ‫( כאריה‬ke-aryeh),
like a lion, nor like any of those names, but
rather are like Mount Zion. As they have
established: Just as Mount Zion is mighty and
never shaken, so too at that time they will be like
Mount Zion—unlike now, when they trust only as
a young lion, who is afraid and not
overpowering.332
“And you, my sons, holy ones of the Highest,
your trust is like Mount Zion, surely! Happy are
you in this world and in the world that is
coming!”333
 They walked on. When they reached the city,
night darkened. Rabbi Shim’on said, “Just as this
day has illumined us in this world, rendering us
worthy of the world that is coming, so too the
night illumines us, entitling us to the world that
is coming, to adorn words of day and night in the
presence of the Ancient of Days; for a day as
perfect as this will not be found in all other
generations. Happy is our share in this world and
in the world that is coming!”334
Rabbi Shim’on entered his house with Rabbi
El’azar, along with Rabbi Abba and Rabbi Yose.
They sat until night split. At that moment, Rabbi
Shim’on said to the Companions, “It is time to
adorn the Holy Chariot above with our
endeavor!”335
He said to Rabbi Yose, “You, whose words
have not been heard among us this day—you
shall be first to illumine the night. For now is a
time of favor to illumine above and below!”
Rabbi Yose opened, saying, “Song of Songs,
which is Solomon’s (Song of Songs 1:1). This
song was aroused by Solomon when the Temple
was built and all worlds were consummated,
above and below, in single perfection. Although
the Companions differ on this, still this song was
uttered solely in completeness, when the moon
became full and the Temple was constructed
according to the pattern above. When the Temple
was built below, since the day that the world was
created there has never been such joy before the
blessed Holy One as on that day.336
“Moses fashioned the Dwelling in the desert
to bring Shekhinah down to earth, and on that same
day another Dwelling was erected along with it
above, as they have established, for it is written:
The Dwelling was erected (Exodus 40:17)—
another Dwelling erected with it, namely the
Dwelling of the Youth, Metatron, and nothing
further.337
“When the First Temple was built, another
First Temple was erected throughout all worlds,
illumining all worlds. The world became
fragrantly firm, and all supernal windows
opened, radiating. There has never been such joy
in all the worlds as on that day. Then those above
and those below opened, uttering song, namely
Song of Songs—song of those musicians who
play for the blessed Holy One.338 [143b]
“King David uttered A song of ascents
(Psalms 125:1). King Solomon opened with Song
of Songs, a song of those musicians. What is the
difference between them, for it seems that all is
one? Well, surely all is one, but in the days of
David all those musicians were not arranged in
their places to play fittingly and the Temple had
not been built. Consequently, they were not
arranged above in their places; for just as there
are watches arranged on earth, so too in heaven,
standing corresponding to one another.339
“On the day that the Temple was erected, all
were arranged in their places, and the lamp that
did not shine began to shine, and song was
intoned toward the supernal King, the King who
possesses peace. This praise transcends all
previous praises. On the day that this praise was
revealed on earth, perfection pervaded all, so it
is Holy of Holies.340
“In the Book of Adam was written: On the
day that the Temple will be erected, the
patriarchs will arouse song above and below.
Consequently, we find ‫( ש‬shin) among the large
letters. These are the ones who arouse—not that
they play, but rather they arouse above, as it
were, ‫( שיר‬shir), a song, of those noble ‫( שרים‬sarim),
princes, appointed over all worlds.341
“We have learned: On that day, Jacob the
Perfect arose and entered the Garden of Eden,
joyously assuming his place. Then the Garden of
Eden began to play, along with all those spices of
the Garden. Who caused this song, and who
uttered it? You must say Jacob; for if he had not
entered the Garden of Eden, the Garden would
not have uttered song.342
“This song is a song encompassing the whole
Torah, a song aroused by those above and those
below, a song resembling the world that is
entirely Sabbath, a song by which the supernal
Holy Name is adorned. So it is Holy of Holies.343
“Why are all its words in love and joy?
Because Cup of Blessing is placed in the right
hand; once placed in the right, all joy and love
appear. So all its words are in love and joy.344
“When this right hand was withdrawn—as is
said: He has withdrawn His right hand
(Lamentations 2:3)—then Cup of Blessing was
placed solely in the left. Once placed in the left,
those above and those below began opening in
lament over her. And what did they say? ‘‫איכה‬
(Eikhah), Alas! (Lamentations 1:1)—‫( אי כה‬Ei koh),
Where is koh? Where is Cup of Blessing? For the
supernal place in which You dwelled has been
withdrawn and withheld from You.’345
“Thus, ‫( שיר השירים‬Shir ha-Shirim), Song of Songs,
deriving from the right side—all its words are
love and joy. ‫( איכה‬Eikhah), Lamentations, lacking
the right and imbued with the left—all its words
are reproaches and laments.346
“Now, you might say, ‘But all joy, all delight,
and all song derive from the left side! That is
why Levites, from the left, play song.’ Well, all
joy, appearing from the left side, appears only
when the right joins it. When right arouses,
joining it, then that joy from the right
ameliorates anger. And when anger subsides and
delight appears from the right side, then
complete joy issues from that side.347
“But when the right does not appear, anger
of the left swells—not subsiding, not
ameliorating, not joyous. Then, ‫( איכה‬Eikhah)—‫אי כה‬
(Ei koh), Where is koh? Cup of Blessing, what will
become of it? For it sits in the left, with anger
swelling, not subsiding. Thus, reproaches and
laments arouse.348
“However, ‫( שיר השירים‬Shir ha-Shirim), Song of
Songs—Cup of Blessing placed in the right,
entrusted within it. Thus, all love and all delight
appear. Consequently, all its words are in love
and joy—as in no other song in the world.
Therefore, this song aroused from the side of the
patriarchs.349
“The day that this song was revealed was the
same day that Shekhinah descended to earth, as is
written: The priests could not stand and
minister…. Why? For the Glory of YHVH filled the
House of YHVH (1 Kings 8:11). On that very day
this praise was revealed, [144a] and by the Holy
Spirit Solomon uttered the praise of this song,
which is totality of the whole Torah, totality of
the whole work of Creation, totality of mystery of
the patriarchs, totality of the exile in Egypt—and
when Israel went out of Egypt, and the praise at
the Sea—totality of the Ten Commandments and
standing at Mount Sinai, and Israel’s wandering
in the desert until they entered the Land and the
Temple was built; totality of crowning the
supernal Holy Name in love and joy, totality of
Israel’s exile among the nations and their
redemption, totality of revival of the dead, until
the day that is Sabbath to YHVH (Leviticus 25:2).
Whatever was, whatever is, and whatever will
eventually be—after the seventh day, when it will
be Sabbath to YHVH—is all in Song of Songs.350
“Therefore we have learned: ‘Whoever
recites a verse from Song of Songs in a banquet
hall—Torah girds herself in sackcloth, ascends
toward the blessed Holy One, and says to Him,
“Your children have made a joke in the banquet
hall!”’ Really, Torah ascends and says this—
because one should cherish every single word of
Song of Songs, lifting it as a crown upon his
head.351
“Now, you might ask, ‘Why is it among the
Writings?’ Certainly so, for it is a song of praise
with which Assembly of Israel crowns Herself
above. Therefore, no praise in the world ascends
in favor to the blessed Holy One as does this
praise.352
“We have learned as follows: ‘‫( שיר‬Shir), Song
of, one; ‫( השירים‬ha-Shirim), Songs, two, totaling
three.’ This is mystery of Cup of Blessing being
placed and held between right and left, all
arousing the King who possesses peace. Thereby,
rapture ascends in mystery of Ein Sof, higher and
higher. Here is the Holy Chariot, for the
patriarchs constitute the Chariot; King David
joins them and they are four, mystery of the holy
supernal Chariot. Thus, four words in this first
verse, mystery of the complete Chariot.353
“Further, this mystery: ‫( שיר‬Shir), Song of—
mystery of King David, mystery of ascending in
song. ‫( השירים‬Ha-shirim), Songs—the patriarchs,
mystery of empowered princes, the Chariot
fittingly complete. ‫( אשר לשלמה‬Asher li-Shlomo), Which
is Solomon’s—mystery of the one who rides upon
this complete Chariot.354
“In this verse appears fullness of the mystery
‫( מן העולם ועד העולם‬min ha-olam ve-ad ha-olam), from world
to world (Psalms 106:48), mystery of all faith. All
is a complete Chariot for the one who is
unknown and unknowable, whom none can
endure to know. Therefore this verse was uttered
in four words, mystery of the Chariot complete
on all sides. From here further, a mystery
transmitted to the wise.355
“Song—within this lies an inner mystery. For
we have learned: ‘One who sees grapes in a
dream: if white, they are a good omen; if black—
in season, good; if not in season, mercy is
needed.’ Now, what difference does it make
whether they are white or black? What difference
does it make whether they are in season or not?
Further, we have learned: ‘If he ate those black
ones, he can be assured that he is destined for
the world that is coming.’356
“Well, we have learned: ‘The tree with which
Adam sinned was of grapes, as is written: Their
grapes are grapes of poison (Deuteronomy
32:32)’—and these are black grapes. For there
are grapes, and then there are grapes! White
grapes are good, since they derive from the side
of life; black grapes require mercy, since they
derive from the side of death.357
“‘In season, good’—why? Because when
white ones dominate, all is sweetened, since at
that time all is required for perfection, and all is
fine, all forming a unified array, black and white.
But when white ones are not dominant and black
ones appear, this indicates that he has been
arraigned in judgment of death and is in need of
mercy, for he has seen the tree with which Adam
sinned and brought death upon himself and upon
the whole world.358
“Here one should contemplate, and if the
Master were not here, I would not speak. We
have learned that this world is patterned on the
world above; and as for the world above,
everything existing in this world, so it is above. If
the serpent brought death upon Adam below,
what about above? [144b] We might say, upon
the Woman—that through the serpent light
diminished, for the light of the moon diminishes
at times, and at that time She dies—but then
what about the Male? And we might say that the
moon dies due to the advice of this serpent, by
the diminishment of light; but we have learned
that it was not because of the serpent—rather,
the moon said before the blessed Holy One…. So
it was not due to the serpent. And if you say that
this applies to Her Husband—Heaven forbid any
diminution above!359
“However, all this constitutes secrets of
Torah, and the serpent established diminution in
all.
“Come and see—so we have learned:
Everything that the blessed Holy One made,
above and below, is all in the mystery of male
and female. There are numerous rungs, differing
from one another, and from rung to rung—
mystery of ‫( אדם‬Adam), Human. Those rungs that
are of one kind, the blessed Holy One has formed
into an image of one body, attaining the mystery
of Adam.360
“We have learned: On the second day of
Creation, Hell was created, and one body was
formed in the mystery of Adam. Those limbs are
officers, who approach the fire and die, and
return as before. This is because they
approached the serpent. That is Adam who was
seduced in the abode of the serpent and so he
died; the serpent brought death upon him since
he approached.361
“Everywhere, Adam is male and female, but
Adam who is supernal and holy rules over all; He
provides food and life to all. Nevertheless, this
mighty serpent withheld light from all. When he
defiles the Dwelling, the female of that Adam, as
we have mentioned, dies, and the male dies, and
they ascend as before. Thus, all corresponds to
the pattern above.362
“If he ate those grapes, he can be assured
that he is destined for the world that is coming,’
because he has overwhelmed and destroyed that
side, eliminating and crushing it, as is said: It
devoured and crushed (Daniel 7:7). Since he has
eliminated that hard shell, he approaches the
world that is coming, and no one can hinder him.
Consequently, in his dream he sees himself
eating and crushing those black grapes.363
“Similarly, there was no song in the house of
David until those black grapes were eliminated
and he dominated them; then Song of Songs was
uttered, as has been said. Even in this place they
are called grapes, as is said: Like grapes in the
desert [I found Israel]… (Hosea 9:10), and these
are white grapes.364
“This song transcends all songs of the
predecessors. All songs uttered by the
predecessors ascended only among songs
uttered by supernal angels. Although this has
already been established, still it is written: A
song of ascents. To David (Psalms 122:1). This
mystery has been mentioned, but A song of ‫המעלות‬
(ha-ma’alot), ascents—a song uttered by supernal
angels, who are ma’alot, levels, and rungs. Uttered
to whom? To David—seeking food and
nourishment from him.365
“Further, A song of ‫( המעלות‬ha-ma’alot), ascents—
as is said: Upon  ‫( עלמות‬alamot), a song (Psalms
46:1); Therefore, alamot, maidens, love you (Song
of Songs 1:3).
“‫( לדוד‬Le-David), For David—for supernal King
David, who constantly praises the supernal
King.366
“As soon as King Solomon appeared, he
uttered a song high above, uttered by sublime
nobles of the world to the supernal King who
possesses all peace. All who uttered song
ascended in that song only to chant the song
uttered by supernal angels—except for King
Solomon, who ascended in that song to what is
uttered by supernal nobles, pillars of the world.
All inhabitants of the world, in lower chariots;
King Solomon, in upper chariots.367
“Now, you might say, ‘Moses, who ascended
to the rung of prophecy and love of the blessed
Holy One, beyond all inhabitants of the world—
was the song that he uttered in lower chariots,
ascending no higher?’368
“Come and see: The song uttered by Moses
ascended above and not below; but he did not
utter song like King Solomon, and no human has
ever ascended in song like Solomon. Moses
ascended by his praise above—a praise extolling
and thanking the supernal King who had saved
Israel and performed miracles and mighty deeds
in Egypt and at the Sea. But King David and his
son Solomon uttered song [145a] in a different
manner. David endeavored to array the maidens
and adorn them along with Matronita, so that She
and Her maidens would appear in beauty.
Therefore he engaged in those songs and praises
for them, arraying and adorning all those
maidens and Matronita.
“As soon as Solomon appeared, he found
Matronita adorned and Her maidens beautiful. He
endeavored to bring Her to the Groom, and
brought the Groom to the canopy along with
Matronita, and conveyed words of love between
them to join them as one, so that both would
abide in one perfection, in perfect love. Thus,
Solomon attained praise transcending all
inhabitants of the world.369
“Moses wedded Matronita to this world below,
to be in this world in complete coupling with
those below. Solomon wedded Matronita in
complete coupling above; he conducted the
Groom to the canopy first and then brought them
both into this world, inviting them joyously into
the Temple that he built.370
“Now, you might say, ‘How could Moses
bring Matronita alone into this world? This seems
like separation!’ Come and see: The blessed Holy
One wedded Her to Moses first, and She became
the Bride of Moses, as has been said. As soon as
She joined with Moses, She descended to this
world in a coupling of this world, and was
established in this world as never before, and
She never suffered separation.371
“But there has never been anyone in the
world, since the day that Adam was born, who
could convey love and affection and conjugal
words above—except King Solomon, who first
arranged coupling above and then invited them
as one into the house that he prepared for them.
Happy are David and Solomon, his son, who
arranged coupling above! Since the day that the
blessed Holy One told the moon, ‘Go, diminish
Yourself,’ She has never joined the sun in
complete coupling, except when King Solomon
appeared.372
“‫( שיר השירים‬Shir ha-Shirim), Song of Songs—here
are five rungs, to cling to the World that is
Coming. Shir, Song of, one; ha-Shirim, Songs, two,
making three; ‫( אשר‬asher), which is, four; ‫( לשלמה‬li-
Shlomo), Solomon’s, five. This is in the fifth, for the
fiftieth day is mystery of Jubilee.373
“Come and see: Solomon could arrange
coupling above only because coupling below
existed previously. And what is that? Coupling of
Moses. For without this coupling, the coupling
above could not have been arranged. All is in
supernal mystery for the wise of heart.374
“It is written: He spoke three thousand  ‫משל‬
(mashal), proverbs, and his song was a thousand
and five (1 Kings 5:12). This verse has been
established by the Companions; but He spoke
three thousand proverbs—surely, every single
word that he uttered contained three thousand
proverbs. For example, the book of Ecclesiastes,
which abides in supernal mystery and is written
in the form of mashal, an allegory, for it contains
no verse without sublime wisdom, allegorically—
even its smallest verse.375
“For when Rav Hamnuna Sava the First
reached this verse: Rejoice, young man, in your
youth, and let your heart cheer you in your
youthful days (Ecclesiastes 11:9), he would weep
and say, ‘Surely, this verse is fitting, and is meant
allegorically! Who can expound this allegory? If
it bears some simple interpretation, then it
contains only what we see with our eyes. And if it
is wisdom, who can comprehend it?’376
 “Immediately he went on to say, ‘It is written:
These are the generations of Jacob: Joseph,
seventeen years old… (Genesis 37:2). This verse
from Ecclesiastes is an allegory on the wisdom of
this verse from the Torah—one is an allegory of
the other.
“‘Rejoice, young man, in your youth—and he
was a lad (Genesis 37:2).
“‘And let your heart cheer you—was tending
the flock with his brothers (ibid.).
“‘In your youthful days—with the sons of
Bilhah and the sons of Zilpah, his father’s wives
(ibid.).
“‘And know that for all these (Ecclesiastes
11:9)—And Joseph brought a bad report of them
to their father (Genesis 37:2).
“‘God will bring you to judgment
(Ecclesiastes, ibid.)—These are the generations
of Jacob: Joseph (Genesis, ibid.); Joseph is
included in Jacob. Mysteries of secrets of Torah—
who can comprehend them?’377
“This allegory expands into three thousand
allegories, all [145b] within this allegory. When
Joseph is included in Jacob, three thousand
appear in Abraham, Isaac, and Jacob, for all of
them are in this allegory in mystery of wisdom.
Here, how many wandering donkey-drivers there
are with loads of secrecy, within them shield-
bearers—for secrets of wisdom are countless!378
“‫( ויהי שירו‬Va-yhi shiro), And his song was, a
thousand and five (1 Kings 5:12). As they have
established: Va-yhi shiro, And its song was—the
song of each proverb. All is one, whether one
says Va-yhi shiro, And his song was, namely
Solomon’s, or Va-yhi shiro, And its song was, namely
the proverb’s. All is one, and he uttered all.379
“And his song was—Song of Songs. Now, is
Song of Songs a thousand and five? Certainly so!
Five is gates and entrances opening in the King
who possesses peace. These are five hundred
years of the Tree of Life, fifty years of Jubilee.380
 “A thousand—the Tree of Life, Groom
emerging from its side, who inherits all those five
to bring to the Bride. A day of the blessed Holy
One lasts a thousand years, and this is the river
flowing forth from Eden—Joseph the Righteous,
who is called Righteous after the moon, as the
blessed Holy One stipulated with Her.381
“Thus, Song of Songs is Holy of Holies, and
you cannot find a verse in Song of Songs that
does not contain the mystery of a thousand and
five, surely! Song of Songs, surely! This verse
consists of five rungs, as has been said.382
“Now, you might ask, ‘Why isn’t a thousand
mentioned here?’ Surely, that thousand was
concealed and remains concealed until the Wife
unites with Her Husband. Therefore, Solomon
endeavored to bring that thousand to the Bride
in the secrecy of the seal of supernal Wisdom.383
“As soon as he made Holy of Holies below, he
hid, concealed, and inserted there mystery of
Holy of Holies, performing concealment of
complete conjugal union, above and below
fittingly.384
“Holy of Holies is above, mystery of supernal
Wisdom and Jubilee. Correspondingly, Bride and
Groom inherit the heritage of Father and Mother,
though the inheritance is reversed, in a different
manner. Inheritance of Father is possessed by
the Daughter in ascension of this name, and She
is called similarly Holy, Wisdom. Inheritance of
Mother is possessed by the Son, and He is called
Holies, since He obtains all those supernal Holies
and gathers them in, afterward giving and
conveying them to the Bride.385
“Therefore he said Song of Songs: Song
corresponding to Holy, Songs  corresponding to
Holies, so that all would be Holy of Holies, in one
mystery appropriately.386
“Which is ‫( לשלמה‬li-Shlomo), Solomon’s (Song of
Songs 1:1)—as has been said: of the King who
possesses ‫( שלמא‬shelama), peace.387
“Now, if you say that this praise is His—do
not say so! Praise pertains to a supernal place,
ascending. But the mystery is as follows: When
Male and Female are arrayed as one beneath the
supernal King, then that King ascends above and
is filled with all holiness and all blessings flowing
down; He is filled and pours below. This is the
desire of the supernal King: being filled with
holiness and blessing, and pouring below.388
“This is prayer and supplication: that the
supernal spring be perfected and filled. Once it is
arranged fittingly, by its gaze and by the gaze of
that perfection, the lower world and Her maidens
are perfected. The lower world must be
perfected only by the gaze of the upper world.
The moon has no gaze of her own at all, except
when the sun is perfected and shines; from the
gaze of the sun and its perfection, the moon is
perfected and shines.389
“What requires prayer and supplication is
that the source of light be illumined and
perfected. For once that place is perfected, by its
gaze is perfected all below. Therefore, in offering
praise, Solomon strove solely for the perfection
of the King who possesses peace. Once He is
perfected, by His gaze all is perfected. And if He
is not perfected, the moon never attains
perfection. Therefore, which is Solomon’s—that
He be perfected and filled fittingly first, as has
been said.390 [146a]
“Mystery of mysteries for those who know
Wisdom: When an impulse arose in the will of
Secret of Secrets to form glory for Its glory, It
blew a spirit from a supernal point extending
from above to below, and placed Its array to
settle in this world. Why? Because without an
essential root of this world, there would be no
vessel to pour to this world at all. And without
pouring to this world, it would immediately
perish, unable to exist for even one moment. But
since its arrayal stems from this world, it is filled
—from one side to pour to this world, and from
another side to pour to supernal angels. All are
nourished by it as one.391
“Perfection of arrayal of this spirit—spirits of
the righteous in this world. This spirit was
perfected while Enoch, Jared, and Mahalalel
were in the world. As the wicked of the world
increased, they removed that perfection from it.
Afterward, Noah came and perfected it; the
generation of Dispersion came, removing that
perfection from it. Abraham came and perfected
it; the people of Sodom came and removed it.
Isaac came and perfected it; the Philistines and
the wicked of that generation came and removed
[perfection] from it. Jacob and his sons came—
perfect bed—and perfected it; they left the Holy
Land and went down to Egypt, and on account of
them She lingered there. Since Israel reverted
there to the actions of the Egyptians, that
perfection was subdued and removed, until they
went out of Egypt and came to make the
Dwelling. The blessed Holy One said, ‘It is My
desire to dwell among you, but I cannot until you
restore that spirit of Mine so that it dwells in
your midst,’ as is written: Have them make Me a
sanctuary, and I will dwell among them (Exodus
25:8).392
 “This is the mystery of what is written: Have
them take Me an offering (Exodus 25:2). Moses
said to the blessed Holy One, ‘Who can take Her
and fashion Her?’393
“He replied, ‘Moses, not as you think!
Rather, from every man whose heart impels him,
you shall take My offering (ibid.)—by their
aspiration and spirit you shall all take Her and
perfect Her.’394
“When Solomon came, he arrayed that spirit
with perfection above. For ever since it was
perfected below in the days of Moses, that
perfection had never been removed from it until
Solomon came. Once he came, he endeavored to
perfect it above, beginning to enhance the gaze
of the upper world, so that the lower world
would be enhanced by that gaze. This is: which is
Solomon’s (Song of Songs 1:1).395
“This is the offering (Exodus 25:3). As has been
said, when the blessed Holy One revealed
Himself on Mount Sinai, when Torah was given
to Israel in ten utterances, each and every
utterance generated a voice, and that voice
branched into seventy voices, all shining and
sparkling before the eyes of all Israel, who saw
eye-to-eye the splendor of His Glory, as is
written: All the people were seeing ‫( הקולת‬ha-qolot),
the voices (Exodus 20:15)—actually seeing!396
“That voice warned every single Israelite,
saying to him, ‘Will you accept me upon
yourselves with such-and-such commands of
Torah?’ They replied, ‘Yes.’ It returned, circling
round his head, and warned him, saying, ‘Will
you accept me upon yourselves with such-and-
such penalties of Torah?’ Each one said, ‘Yes.’
Afterward, that voice returned and kissed him on
the mouth, as is written: O that he would kiss me
with the kisses of his mouth! (Song of Songs
1:2).397
“Then, all that Israel saw at that time they
saw within one light absorbing all those other
lights, and they yearned to gaze. The blessed
Holy One said to them, ‘The light that you have
seen on Mount Sinai—absorbing all colored
lights, and for which you yearn—you shall
receive Her and take Her close to you!’ Those
colors that She absorbs are gold, silver, and
bronze… (Exodus 25:3).398
“Alternatively, O that he would kiss me with
the kisses of his mouth! What prompted King
Solomon to convey words of love between the
upper world and the lower world? And to begin
conveying praise of love between them with O
that he would kiss me?399
“Well, they have already established this, and
so it is: There is no passionate cleaving of ‫רוחא‬
(ruḥa), spirit, [146b] to spirit except a kiss, and a
kiss is by the mouth—spring of ruḥa and its outlet.
When they kiss one another, these spirits cling to
each other, becoming one; thus, one love.400
“In the Book of Rav Hamnuna Sava the First,
he said concerning this verse: A kiss of love
expands in four ruḥin, and four ruḥin are as one,
within mystery of faith. They ascend in four
letters—letters upon which the Holy Name
depends, upon which those above and below
depend, upon which the praise of Song of Songs
depends. Who is that? ‫( א ה ב ה‬alef, he, bet, he). They
are a supernal chariot; they are companionship,
cleaving, consummation of all.
“These letters are four spirits—spirits of love
and delight of all limbs of the body, with no
sadness at all. There are four spirits in a kiss,
each blending with its companion; and when one
spirit blends with another, and the other blends
with this, they become two and two as one. As
they join in one cleaving, those four are
complete, flowing into one another,
intermingling. As they separate, from those four
spirits is formed one fruit, one spirit composed of
four spirits, and this ascends, splitting the
heavens until it rises and settles by a certain
palace called the Palace of Love, a palace upon
which all love depends, and that spirit is
similarly called Love. When this spirit ascends, it
arouses that palace to unite above.401
“Four letters correspond to four spirits, and
they are ‫( אהבה‬ahavah), love—their fruit ahavah.
When they join with one another, one
immediately arouses on this side, and the other
on that side. ‫( א‬Alef); immediately, ‫( ה‬he) emerges,
joining alef, clinging tight, and two other letters
are formed: ‫( ב‬bet), ‫( ה‬he). Spirits blend with
spirits in cleaving of love, and these letters fly
from them with that ascending spirit, adorning it
fittingly.402
“As that complete Love ascends, composed of
all those four spirits, it encounters one supernal
noble official, appointed over 1,390 firmaments,
and appointed over the flow of thirteen rivers of
pure balsam, flowing from the mystery of dew
above. That flow is called many waters.
“As soon as it meets that master of camps, he
confronts it, but cannot hinder it from crossing
them, until it enters the Palace of Love.
Concerning this, King Solomon said at the
conclusion of his praise: Many waters cannot
quench love (Song of Songs 8:7). Many waters—
supernal waters flowing in supernal dew. Nor
rivers drown it (ibid.)—those rivers of balsam,
numbering thirteen.
“That official is an angel sent by YHVH, and he
is master of camps, weaving crowns for his Lord
—mystery of Akhtariel, fashioning crowns for his
Lord with the name YHVH Yah Tseva’ot.403
“Once it enters the Palace of Love, love of
supernal kisses arouses, as is written: Jacob
kissed Rachel (Genesis 29:11), so that kisses of
supernal love be fitting. Those kisses are the
beginning of arousal of all love of cleaving and
joining above, and therefore the beginning of
praise of this song is O that he would kiss me!
(Song of Songs 1:2).404
“Who is he? The one concealed in supernal
concealment. Now, you might say, ‘Concealed of
all concealed: kisses depend upon Him—and He
kisses below?’405
“Come and see: Concealed of all concealed—
there is no one who knows Him, and He reveals
of Himself one tenuous radiance, sealed, not
revealed except by one slender path extending
from Him. This is a radiance illumining all,
arousal of all supernal mysteries. It is concealed
—sometimes concealed and sometimes revealed,
although not revealed at all, and arousal of
arising of kisses depends upon it. Because it is
concealed, praise begins in a concealed way.406
“If they depend upon Him, what is Jacob
seeking here, since kisses depend on Him? Well,
certainly so! O that he would kiss me—the one
concealed above. By what? [147a] By that
supernal chariot, on which all colors depend and
converge. This is Jacob—as one says: Clinging to
the King clingingly comes through His Son.
Therefore it is written: with the kisses of his
mouth.407
“For your love is better (Song of Songs 1:2)—
referring back to the sun, who illumines the
moon with the radiance of those supernal lamps,
absorbing light from all of them and illuminating
the moon. Those lamps joining it, from where do
they shine? The verse goes on to say: ‫( מיין‬mi-yayin),
from wine—from that preserved wine, from that
wine that is joy of all joys. Who is that? The wine
giving delight and life to all: Living God, wine
giving life and joy to all.408
“Further, ‫( מיין‬mi-yayin), from wine—from that
name called ‫( יהוה‬YHVH). This is wine of joy of
passionate love, from which all shine and
delight.”409
The Companions came and kissed him on his
head. Rabbi Shim’on wept, and said, “I know for
sure that supernal Holy Spirit pulsates within
you. Happy is the generation who sees this! For
there will be no generation like this until the
time when King Messiah comes, for Torah has
been restored to her ancientry. Happy are the
righteous in this world and in the world that is
coming!”410
Rabbi El’azar said,
This is the offering that “We have
you shall take from them established this
(Exodus 25:3). 411
verse and its
mysteries have
already been told, but I have learned the mystery
of the verse as follows—and the verses are
difficult. For if they pertain to mystery below,
they contradict one another; and if to mystery
above, they lack lucidity. Speak to the Children of
Israel and have them take Me an offering
(Exodus 25:2)—fine. You shall take My offering
(ibid.)—difficult. This is the offering that you
shall take from them—really difficult; everything,
above and below as one!412
“Well, the matter is as follows: Have them
take Me  ‫( תרומה‬terumah), an offering. Who? The
Children of Israel. From every man (Exodus 25:2)
—supernal angels above, for upon them She is
terumah—‫ארמותא‬ (armuta), a raising, that they
constantly raise to the supernal King, for they
continually lift Her to Him. And when Israel are
worthy, they take Her from them and bring Her
down below, as is written: from every man whose
heart impels him. Who are they? Those four who
raise Her above and in whom that heart delights.
That terumah, raising, stands erect above them;
yet although She stands above them and is set
upon them, you shall take—take Her from them
to bring Her down below.413
“How? At this time, by worthy deeds, by
prayer and supplication, by fulfilling the
commands of Torah. At that time, by those colors
appearing below, corresponding to the pattern
above, and by those other rites. Those colors
draw that armuta, raising, below, and colors below
overwhelm those colors above; these colors draw
supernal colors, those entering these, these
becoming bodies for those. Therefore it is
written: that you shall take from them.414
“Gold (Exodus 25:3)—included in Gabriel.
Gold above is taken by Gabriel, and seven kinds
of gold diverge from this below.415
“Silver (ibid.)—above, included in Michael
below, one settling upon the other.416
“And bronze (ibid.)—above, emerging from
gold, for gold and fire follow one mystery. Fire
generates ‫( נחשת‬neḥoshet), bronze, and from this
power and potency fiery ‫( נחשים‬neḥashim), serpents,
scatter—issuing from fire. Consequently, bronze
is red like fire, and is included in Uriel, one
becoming a body for the other.417
“Blue (Exodus 25:4)—dwelling in this and
that, in bronze and gold. Being fortified on two
sides, blue is powerful, and no one prevails
against it for life; for it is the throne of Judgment,
occupied by severe Judgment. This is ‫( בואל‬Bo’el)—
‫( בו אל‬bo el), in him is God, as is written: ‫( אל‬El),
God, rages every day (Psalms 7:12). When
humanity returns in complete repentance, his
name turns into Raphael, for healing is prepared
for them from that severe Judgment.418 [147b]
“Purple (Exodus 25:4)—gold and silver,
returning to combine as one: Michael and
Gabriel, mingling and intertwining. Of this is
written He makes peace in His heights (Job
25:2). Being intertwined, they become one
body.419
“And crimson (Exodus 25:4)—above, included
in Uriel, as before, to be held within blue and
within purple.420
“Linen (ibid.)—above, included, as before, in
mystery of Raphael, to be held by silver and
gold.421
“Until here, mystery of seven pillars above,
within seven pillars below, shell within shell for
protection.422
“And goat hair (Exodus 25:4)—as we have
established, for these seven are kernel of kernel,
and this is shell of kernel.423
“Reddened ram skins (Exodus 25:5)—shield-
bearing warriors, eyes flashing like flaming
missiles, as is said: his eyes like flaming torches
(Daniel 10:6). They are called firmaments outside
within a shell.424
“‫תחשים‬ (Teḥashim), Tanned-leather, skins
(Exodus, ibid.)—those within the holy side, joined
yet not joined with holiness, as we have said. For
Abraham engendered Tahash by another woman
—and Tahash and… (Genesis 22:24); these are by
the mother of Ishmael, brothers of Ishmael. Just
as there is a rung in Esau, so there is a rung in
Ishmael.425
“Ishmael’s mother gave birth to Tahash, and
he came from the side of Abraham, for the
primordial light scatters when it radiates lights
in all directions. Once that primordial light
became sweetly steady, the blessed Holy One
treasured it away. For whom did He hide it? For
the righteous. And who are they? Righteous One
and Righteousness, so as to generate through
that primordial light fruit for the world, fruit
destined to come into the world.426 For Abraham
and Sarah formed souls and fruit, as is written:
and the souls they had made in Haran (Genesis
12:5). Just as they made souls on the side of
Holiness, so too they made souls on the Other
Side. For without that arousal aroused by
Abraham on the Other Side, there would be no
converts in the world at all.427
“And acacia wood (Exodus 25:5)—as we have
established, these are seraphim, as is said:
Seraphim were standing above it (Isaiah 6:2).
What is the meaning of above it? Above that
shell.428
“Now, you might say, ‘This verse refers to the
blessed Holy One.’ Well, as has been said: I
saw  ‫( את‬et) YHVH (Isaiah 6:1)—et, precisely!
Corresponding to what is written in this verse:
the hem of His robe filling et the Temple (ibid.)—
etprecisely, to include that shell. Having uttered
the mystery of that shell, Scripture proceeds:
Seraphim were standing above it—above that
shell.429
“Oil for lighting (Exodus 25:6)—supernal
anointment coming from above. There are two
oils, which are one: one above, called oil of
lighting (ibid. 35:14), and one below, called oil
for lighting. Oil of lighting is supreme, enduring
surely, never ceasing, constantly filled with holy
anointment, and all blessings and all lights and
all lamps are all blessed and illumined from
there. Oil for lighting—sometimes filled,
sometimes not.430
“Further, we have learned: God created the
two great lights, the great light for dominion of
day and the small light for dominion of night
(Genesis 1:16). Although the Companions have
already established this, and so it is, still, the two
great lights—oil of lighting and oil for lighting,
upper world and lower world, one male and one
female. Whenever male and female appear as
one, they are both referred to in masculine
language. Since the upper world is called great,
the lower world accordingly—joining it in totality
—is called great. As soon as one separates from
the other, each is referred to individually,
appropriately: one is called great, and the other
small.431
“Therefore the ancients said that one should
rather be a tail to lions than a head to foxes. For
when he stands among lions, all is designated by
the category of lion—the tail of a lion is a lion,
inseparably. Among foxes, even if one is [148a]
the head, the head of a fox is a fox, inseparably,
and is called fox.
 “This mystery is this verse, for at first when
they dwelled as one, they were called the two
great lights (Genesis 1:16), even though this one
was the tail to the one above. When this one
separated from the one above, to become, as it
were, a head to foxes, then it was called small.432
“By this mystery, oil of lighting—never
ceasing, abiding in supernal ascension, to rule by
day. Oil for lighting—interrupted, called small,
and ruling by night.433
“There are five spices within the oil and
incense. Although it is one, they are two, and all
is one.434
“Carnelian stones… (Exodus 25:7)—all these
are thirteen, adornment of the Dwelling.435
“We return to the original subject. Gold
(Exodus 25:3)—as has been said, there are seven
kinds of gold. Now, you might say, ‘Gold, which is
Judgment; silver, ascending above it.’ Not so! For
surely, gold is ascension beyond all—yet, gold in
a concealed manner, and this is supernal gold,
seventh of all those kinds of gold. This is gold
shining, dazzling the eyes; when this emerges in
the world, whoever grasps it hides it away. From
there issue and flow all kinds of gold.436
“When is the one called gold called gold?
When it is radiant, ascending in awesome glory;
in supernal joy, delighting those below. When it is
in Judgment, changing from that color to the
color blue, black, and red, then it is in harsh
Judgment. But gold is in joy, abiding in ascension
of joyous awe, in arousal of joy.437
“Silver (Exodus 25:3)—below, mystery of the
right arm, for the supernal head is gold, as is
written: You are the head of gold (Daniel 2:38);
its breast and its arms of silver (ibid., 32), below.
When silver is perfected, it is included in gold,
and this is the mystery of apples of gold in
settings of silver (Proverbs 25:11). Thus silver
turns into gold, and then its place is perfected.
So there are seven kinds of gold.438
“And bronze (Exodus 25:3)—issuing from
gold, changing into deficiency of the left arm.439
“Blue (Exodus 25:4)—left thigh.
“And crimson (ibid.)—right thigh, included in
the left.440
“‫( ושש‬Ve-shesh), And linen (ibid.)—flowing,
gushing river, absorbing all ‫( שית‬shit), six, sides.
Similarly below, as has been established and
mentioned.441
“Look, here are seven of Jubilee, and they
are seven of Sabbatical! Although they are six,
they are thirteen—the seventh, who is above
them as head, making thirteen. Head standing on
the whole body below, head standing on all limbs
of the body, is gold. What is the difference
between them? Supernal gold is in sealed
mystery, and its name is ‫( זהב סגור‬zahav sagur),
hidden gold (1 Kings 6:20)—sagur, closed, and
concealed from all. Therefore it is called sagur, for
it is closed to the eye, which has no power over
it.442
“Lower gold is more revealed, [277a] and its
name is greenish gold. This mystery has been
established by the Companions: ‘Esther was
greenish,’ color of an etrog, and all is one. This
gold is a head in concealment—although it is
revealed, relative to supernal gold—until it is
drawn and settles upon the head of Gabriel, as
we have established. Thus all is in supernal
mystery, and that mystery is drawn below, all in a
single manner.”443
 Rabbi Shim’on
You shall make a purging said, “Throughout
cover of pure gold… this entire portion
(Exodus 25:17).444 we find that the
workmanship is
entrusted to Moses—except in two cases.
Concerning all of them it is written You shall
make, while concerning the ark and the ephod it
is written They shall make an ark of acacia wood
(Exodus 25:10), They shall make the ephod (ibid.
28:6), and not You shall make. Why, concerning
the ark, is it not written You shall make? Because
the ark contains Moses inside, to be illumined by
him, and others had to adorn and beautify it, so
that it could appear before him.445
“As for the ephod, it was not his nor for his
service, and Moses was not supposed to perform
his brother’s ritual; for Moses is king, and Aaron
the king’s best man.446
“Now, you might say, ‘Look at what is
written: You shall clothe Aaron, you shall gird
him, you shall set on him, you shall put on him
(Exodus 29:5–6)! All this is Moses’ ritual and
Aaron’s glory!’ Well, it is surely Moses’ glory, for
the blessed Holy One wanted Aaron’s ritual only
through Moses, and Aaron could be sanctified
only by Moses. In every respect, Aaron needed
Moses, and all this is Moses’ glory.447
“You shall make a purging cover (Exodus
25:17). Come and see: In this portion is recorded
the creation of heaven and earth and all their
powers. For the blessed Holy One commanded
the Dwelling to be fashioned on the pattern of
the creation of heaven and earth, so that
habitation below would resemble habitation
above, joining each other like soul and body, all
becoming one.448
 “It is written: ‫( בראשית‬Be-reshit), In the
beginning, God created heaven and earth
(Genesis 1:1). We have already established this,
but here is mystery of the purging cover in
supernal intimation: concatenation of Metatron,
hidden treasure of the Dwelling, raising the holy
offering above and below.449
“‫( ברא שית‬Bara shit), Created six—supernal six;
hidden, concealed cover, coming into being from
mystery of supernal secrecy. A spread extends,
concealment illumining in radiance. Concealed
within this cover, ‫( מיטטרון‬Mitatron), ‫( מטטרון‬Metatron),
linked below.450
“Through awe of walking in truth on earth,
he found the radiance that Adam lost, a radiance
concealed in the Garden of Eden. It rose above
and did not settle in its place, not being complete
on all sides—perfection below was lacking, lost
through the sin of Adam. Descending below, it
was concealed in the trees of the Garden,
spreading there to all sides of the Garden, until
Enoch son of Jared was born. When he was born,
he was located near the Garden, and that
radiance began to shine within him; he grew in
holy anointment, and this sparkling radiance
settled upon him. He entered the Garden of Eden
and found there the Tree of Life and its boughs
and fruit; he scented it and grew tranquil in the
spirit of radiant life.451
“Messengers, heavenly angels, came and
taught him supernal wisdom. They gave him a
book that had been hidden in the Tree of Life,
and learning from it, he came to know the ways
of the blessed Holy One and devoted himself to
Him, as is written: Enoch walked with God
(Genesis 5:24), [277b] until that radiance was
perfected within him. Once the radiance was
perfected below, it sought to ascend to its place
and to manifest that perfection in the mystery of
Enoch.452
“One day he entered the Garden of Eden and
was shown secrecies of the Garden. He left that
book, and all that he saw, outside; it is concealed
among the Companions. Afterward the radiance
clothed itself within that garment to be revealed
above, to be an embarrassment to all those who
had antagonized their Lord, insisting that the
human being should not be created in the world.
As is written: and he was no more, for God took
him (Genesis 5:24)—and he was no more in this
world; and he was no more as he was in this
world. For God took him—in another image, in
which he is constantly ‫( נער‬na’ar), a youth. This
mystery we have already established: ‫חנוך לנער‬
(Ḥanokh la-na’ar), Train the youth, according to his
way—to conduct all of the worlds. Even when he
is old, he will not swerve from it (Proverbs 22:6)
—for it is constantly inside him and he turns
back into na’ar, youth. For Ḥanokh, Enoch, is
interwoven in the image of the hidden world; he
is within the Throne of his Lord, carrying out
missions in the worlds. When the world is under
Judgment, he emerges and is called Metatron,
master over all supernal powers. The old man is
a youth, entering from world to world, and wrath
subsides.453
“This image extended in the spreading of the
cover, and in that spread two images formed, one
male and one female, standing as two youths in
passionate love, clinging to one another. This
mystery is: In the beginning God created—
spread of concealed cover. Heaven and earth—
two cherubim, standing in passionate cleaving. It
is not written ‫( שמים וארץ‬shamayim va-arets), but rather
‫( את‬et)—to include two cherubim as one. This
cover is spread within, in secrecy of the Temple,
and these two stand on two sides.454
“‫( בראשית‬Be-reshit), In the beginning—ascending
above, its mystery descending below. As that
mystery of be-reshit, in the beginning, ascends
above, above, not inscribed with a mark,
afterward a mark emerges, from which is formed
a supernal cover, inscribed with three marks in
the mystery of ‫( יהוה אלהינו יהוה‬YHVH Eloheinu YHVH), YHVH
our God YHVH. From these three issue three
others, and they are six, namely ‫( ברא שית‬bara shit),
created six.455
“This cover spread to the south and west,
and generated two cherubim as one, male and
female, who would be facing one another. South
is ‫( ראש‬rosh), head, priest at the head, and it is
male. West is female, single daughter; ‘Abraham
had a daughter,’ precisely! Thus in this mystery,
‫( בראשית‬be-reshit), in the beginning: ‫( בת ראש י‬bat, rosh,
yod), daughter, head, yod—cover that is unknown
until it spreads extensively, generating these
two, like this: ‫( ה‬he). So, ‫( בת ראש‬bat rosh), daughter
of head—daughter of Abraham. ‫( י‬Yod)—cover, to
spread.456
“The cover turns from west to north,
spreading extensively, and a male is revealed,
joined to the side of the cover, and a female
concealed below, becoming a well of the north.
This is the mystery of ‫( בראשית‬be-reshit), in the
beginning: ‫( בת אש‬bat esh), daughter of fire; ‫( י‬yod),
cover; ‫( ר‬resh), extensive spread, and it appears as
one, not two, since female is subdued below.457
“Now, you might say, ‘‫( ר‬resh) is all one
spread, above and below.’ So it is, for the name
of one is inseparable from the other—all is
Elohim.458
 “The cover turns from west to east,
spreading extensively in two directions, east and
west. Once the cover stands in the east and west,
joy appears and union fittingly, and this ‫( בת‬bat),
daughter, is adorned with a crown fittingly and
abides in fullness. Then She is in His mystery:
‫( בראשית‬be-reshit), in the beginning, with no
separation at all.459
“Corresponding to these three times, Israel
ascends three times to celebrate its festivals. On
Pesaḥ the cover turns to the south and west, and
then that daughter abides in Abraham, and She
is ‫( בת ראש‬bat rosh), daughter of head. There, Hallel,
but not complete Hallel, for these two cherubim
are not fittingly in perfection, and Ishmael
emerges, accusing.460
“From the day of Rosh Hashanah until the
day of Sukkot, the cover turns from north to west.
Then that daughter is subdued and abides in
Isaac, and not in joy—and She is ‫( בת אש‬bat esh),
daughter of fire. And they are not in perfection,
so there is no Hallel at all, for Esau emerges,
accusing.461
“On Sukkot this daughter ascends and is
fulfilled by Isaac, and they join with one another.
Then complete Hallel for the subsiding of wrath,
and companionship prevails.462
“On Shavu’ot the cover turns to the east and
west. Then, wholeness appears, and there is love
and cleaving on all sides, joy of those above and
below. Then, Torah of YHVH is perfect, restoring
the soul (Psalms 19:8).463
“In these three times the cover turns in her
directions fittingly. This cover spreads above,
within that concealed point, in primordial
radiance spreading; afterward spreading in
perfection, settling on the primordial spread. As
the wings of the cherubim shelter this cover, so
that it is shielded and not exposed—‫כפורת‬
(kapporet), purging cover (Exodus 25:17), spelled
‫( כפרת‬kapporet). For when supernal radiance comes,
those cherubim beat their wings, lifting them
above, and they utter song out of the immensity
of that radiant joy. Similarly below, and the cover
turns. From those three and one, the cherubim
were on the right and left. On the right one
settles a spirit of above from that side; and the
left one, which was in the west by turning of the
cover, stands by him on the left, and a spirit of
the female settles upon him, and they cling to
one another in the love of male and female. And
so it is [278a] on all sides, by turning of the
cover, and eternally there are two, male and
female; below in this world, two and no more.464
“Now, you might say, ‘Above, since cleaving
to the cover is unnecessary, how does the cover
turn?’ Well, surely, through that turning, one
cleaves to another, clinging to it constantly.465
“Like the cherubim—those above—they stand
miraculously. We have established the mystery
that is written: spreading wings, sheltering with
their wings (Exodus 25:20)—it is not written with
wings spread, with sheltering wings; rather, they
stood miraculously. At certain times they would
lift their wings and spread them above, every
single day; afterward they would again shelter
the cover. Thus, they stood miraculously.466
“Wherever supernal spirit comes and settles,
surely in that place is reality and existence. A
human being derives from dust, and until a
sparkling of spirit above settles upon him, he
possesses no reality; as soon as it does, he has
reality and exists vitally.467
 “Now, you might say, ‘This alone.’ Well, come
and see from Aaron’s staff, which was wood, with
no reality at all. As soon as the blessed Holy One
infused it with a bit of spirit, it existed vitally and
became a real creature. Now, if wood, when
infused with one bit of spirit by the blessed Holy
One, existed vitally and possessed reality—which
it does not normally do—then all the more so
with the cherubim, who are in holiness and abide
in holiness, corresponding to the pattern
above.468
“Whenever Israel were virtuous, the
cherubim cleaved together, face-to-face. As soon
as they degenerated, they turned their faces
away from one another. How did they know?
Here pillars of the world have differed; but by
sacrificial smoke, sacrifice on the altar, and the
priest blessing the people—by these three they
knew that the cherubim were turning their faces
away from one another and that the blessed Holy
One wanted His children to return.469
“Smoke of the sacrifice. When Israel were
virtuous, the smoke rose straight above, in a
wreath of straps; whether to the east or the west
or all ends of the earth, it ascended straight.
When it did not drift right or left, then favor
prevailed above and below, and the blessed Holy
One delighted in the deeds of Israel in abounding
love.470
“By sacrifice on the altar. When Israel were
worthy, in the fire on the altar appeared the
image of a lion, consuming the sacrifice upon the
altar. And when they were not worthy, they saw
the image of a dog crouching on the altar.471
“The priest blessing the people. As he raised
his hands, when Israel were worthy and
deserving of blessing, his hands stood erect with
no effort at all, flung up in joy and fervor—thus
Shekhinah settled upon them and they rose by
themselves. Then the priest knew that Israel
were deserving of blessing, and he blessed them
with passion of the heart. And when his hands
were heavy, and raised with great effort, and he
could not lift them except by effort, then he knew
that Shekhinah had not settled upon his hands and
Israel were not deserving of blessing. For when
Shekhinah would come to settle on his hands, all
those fingers, in supernal image, would revel in
joy to receive Shekhinah upon themselves and fly to
be erected above—just as the cherubim of this
world rejoiced, and all the more so above, to
receive Shekhinah upon themselves.472
“This is the mystery of Moses’ hands grew
heavy… (Exodus 17:12). Why? Because at that
time Israel were not worthy and Moses’ hands
grew heavy and he could not raise them—for it is
written above: for the quarrel of the Children of
Israel, and for their testing YHVH, saying, ‘Is YHVH
among us or not?’ (Exodus 17:7); and then,
Amalek came… (ibid., 8), and Moses’ hands grew
heavy and he could not raise them, until he
accepted punishment, as is written: so they took
a stone and placed it beneath him…. When
Moses would raise his hand, Israel prevailed;
when he would let down his hand, Amalek
prevailed (ibid., 12, 11). Similarly, the tablets of
stone, and similarly, the priest.473
“So the cherubim, when Israel were worthy,
were face-to-face, clinging to one another; and
when they were not worthy, they would turn their
faces away from each other. By these mysteries,
they knew if Israel were worthy or not.474
“‫כרובים‬ (Keruvim), Cherubim—‫רביין‬ (ravyan),
children, all abiding in one mystery, as is written:
When Israel was a youth, I loved him (Hosea
11:1). Therefore, all abide in renewal of the
moon: just as this is renewed, so with all.
Because of Youth, they are youths; this is the
mystery of a wife of  ‫( נעורים‬ne’urim), youth (Isaiah
54:6), standing upon two ‫( נערים‬ne’arim), youths, in
supernal renewal.475
“Cherubim—large face and small face.
Certainly so! Hidden face above, unrevealed, on
account of which is renewal of the moon and her
fullness. Small face below, as we have
established with the cover, abiding in one
mystery above and below. ‫( את השמים ואת הארץ‬Et ha-
shamayim ve-et ha-arets), Heaven and earth (Genesis
1:1)—mystery of two cherubim, one male and
one female, to be clinging to one another in love,
as has been said: et, including above and below
as one, so that mystery of cherubim be entirely
one whole.476
“It is written: Serve YHVH in joy (Psalms
100:2)—joy of two ‫( כרובים‬keruvim), cherubim. For
‫( רביין‬ravyan), children—whoever remains among
them, his face turns back into that of a child and
he delights with them. The mystery is: as soon as
the one settling settles upon them, he turns back
into a youth in total joy and desire. Although he
comes in Judgment upon the world, once he
settles upon them, he turns joyous—a youth
bound with joy—and the world turns back to
Compassion.477
“Whoever is angry, a child should be brought
to him and immediately anger will subside and
he will turn joyful and make himself like a child;
then [278b] all is joyous! Based on the mystery of
this secret, Israel was a youth, I loved him
(Hosea 11:1)—there is no love or affection except
for a child.478
 “It is written: Joshua son of Nun, a youth,
would not depart (Exodus 33:11)—he would
stand within the Dwelling of Moses, since that
tent was the tent of Moses, and when Shekhinah
came, Joshua, a youth, was present there, and he
immediately became joyous and enraptured.
Joshua was entirely the face of the moon, in all
its mysteries.479
“Once the Dwelling was constructed, Joshua
did not have to be there; instead, the cherubim
were there, in love with one another, face-to-
face, like children in joy. As soon as She settled
upon them, immediately all was in joy and
Judgment was nowhere to be found. Thus, the
blessed Holy One wants the people of Israel to
manifest action below, arousing Love and
eliminating Judgment, so that it will not rule over
them at all and they will be constantly with Him
in joy. Happy are they in this world and in the
world that is coming!480
“It is written: The youth Samuel was serving
YHVH (1 Samuel 3:1). Though it is written youth, it
is also written: and Samuel among those who call
on His name (Psalms 99:6), and we have learned:
‘Samuel was equivalent to Moses and Aaron.’ If
he is equivalent to Moses and Aaron, then why is
it written youth? They are many rungs removed,
and he did not reach even the lowest rung of
Moses, much less become equivalent to both of
them!481
“Rather, this verse is as follows: Moses and
Aaron among His priests, and Samuel among
those who call on His name—Moses is Faithful
Prophet, superior to all other prophets. Aaron
among His priests—a priest superior to all
priests of the world; there was no high priest
who attained as lofty a rung as Aaron. Aaron
attained priesthood and prophecy—prophet and
priest—unlike any other priest.482
“Now, you might say, ‘But Zechariah was
priest and prophet!’ Well, that state of prophecy
[148a] was temporary, as is written: The spirit of
God clothed Zechariah (2 Chronicles 24:20).483
“And you might say, ‘But what about
Jeremiah, of whom is written Before I formed you
in the belly, I knew you (Jeremiah 1:3)? And there
were others.’ Well, none of them attained
prophecy as supreme as Aaron’s, for Aaron
attained prophecy superior to all other priests’,
and priesthood beyond them all.484
“Moses attained prophecy and served in
supernal priesthood; Samuel attained them both.
Just as Moses would call and the blessed Holy
One would respond to him immediately, so of
Samuel is written Is it not wheat harvest today? I
shall call upon YHVH and He will send thunder…
(1 Samuel 12:17). But he never ascended to a
rung as high as Moses.485
“Just as Aaron served in priesthood before
the blessed Holy One, so Samuel served before
the blessed Holy One, but he did not attain
supernal service like Aaron.
“The matter is thus: There are three who
were faithful prophets and served in priesthood:
one is Moses, one is Aaron, and one is Samuel.
Now, you might say, ‘Samuel did not continue in
priesthood; rather, it was another who served in
priesthood. And who is that? [148b] Jeremiah.’
Not so! For look at what is written: of the priests
in Anathoth (Jeremiah 1:1)—he was of the
priests, but he did not serve! And Samuel served
in the days of Eli, and Moses one time, all those
seven days of installation.486
 “Samuel attained youth, as is written: The
youth Samuel was serving (1 Samuel 3:1), and
because he stands on this rung, he is surely like
Moses and Aaron. One who grasps this youth and
attains him, attains those supernal rungs on
which Moses and Aaron stood.487
“Cherubim are gold, as has been established, for
they issue from the side of gold, and are not
intermingled with either silver or another color.
This is a greenish gold.488
“In the Dwelling the colors gold and silver
intermingle, so that the mystery above may be in
one. Further, bronze, to be with them, moving
between them—all sides—so that perfection of all
may be as one, as is written: gold, silver, and
bronze (Exodus 25:3).489
“Alternatively, gold, silver—gold turning into
silver, and silver to gold, all combined as one, in
one place. Turning into three colors: when joy
within Judgment is required, gold; when
Compassion is required, silver; when severity of
Judgment is required, bronze.490
“Thus, Moses contemplated the making of
the serpent, as is written: Moses made  ‫נחש נחשת‬
(naḥash neḥoshet), a serpent of bronze (Numbers
21:9). He knew the site of smelting of gold in
that neḥoshet, bronze, since naḥash, serpent, sounds
similar to it, and he knew its place. For the
blessed Holy One only told him, Make you  ‫שרף‬
(saraf), a fiery one (ibid., 8), and he went and
made naḥash neḥoshet, a serpent of bronze, as is
written: Moses made a serpent of bronze. Why?
Well, he knew the place, and the essence of the
matter, for at first is written: YHVH sent against
the people  ‫( הנחשים השרפים‬ha-neḥashim ha-serafim), the
fiery serpents (ibid., 6), and it is written: ‫נחש שרף‬
(naḥash saraf), fiery serpent (Deuteronomy 8:15).
Their essence is naḥash, serpent, and since Moses
knew the essence, root, and foundation of that
place, he made a serpent and relied on it. Why?
Because Israel had sinned with their tongue, as
is written: The people spoke against God and
against Moses (Numbers 21:5). Therefore, YHVH
sent against the people the fiery serpents. Moses
followed solely the essence and made naḥash
neḥoshet, a serpent of bronze, in the manner
required; for its place is bronze, and the blessed
Holy One had not told him what to make it from,
so Moses contemplated and made it from bronze,
as required for its place. How do we know? As is
written: Moses made a serpent of bronze and set
it on ‫( הנס‬ha-nes), a standard (Numbers 21:9). What
does this mean: on ha-nes, a standard? On that
insignia above.491
“We have learned: Everywhere this serpent
follows the mystery of woman of valor, and
woman of whoredom seeks to adorn herself like
Her but cannot. Woman of valor—Her insignia
and mark are the letter ‫( ה‬he), fittingly. Woman of
whoredom—her insignia and mark are similar
but not configured just so. Her letter is ‫( ק‬qof), a
letter configured like ‫( ה‬he)—like ‫( קופא‬qofa), an
ape, compared with humans, imitating humans
but not equipped to be like them.492
“Similarly, Moses fashioned that serpent
according to its fitting insignia. It is constantly
prepared to do evil; because of it, Adam sinned
and was banished from the Garden of Eden,
where his habitation resembled the habitation
above.”493
God said, “Let there be light!” And there was
light (Genesis 1:3).
Rabbi Yose said, “That light was treasured
away, and it is reserved for the righteous in the
world that is coming, as has been established, for
it is written: Light is sown for the righteous
(Psalms 97:11)—‫( לצדיק‬la-tsaddiq), for the righteous,
precisely, unspecified. That light never
functioned in the world except for the first day;
afterward it was hidden away and performed no
more.”494
Rabbi Yehudah said, “If it were completely
hidden, [149a] the world would not exist for even
one moment! Rather, it was hidden and sown like
a seed that generates offspring and fruit, and by
which the world is sustained. There is not a day
without something emerging from it into the
world and sustaining all, and by this the blessed
Holy One feeds the world. And everywhere that
Torah is studied at night, one ray issues from
that hidden light and is drawn upon those
absorbed in her, as is written: By day YHVH
ordains His love, and in the night His song is
with me (Psalms 42:9), as we have
established.495
“On the day when the Dwelling was made,
what is written? Moses could not come into the
Tent of Meeting, for the cloud had settled upon it
(Exodus 40:35). What is the cloud? It was one
from the side of primordial light, issuing in the
joy of the Bride as She entered the Dwelling
below. Since the first day, it has not been
revealed; but it certainly does perform in the
world, renewing every day the act of
Creation!”496
Rabbi Yitsḥak was
Blue (Exodus 25:4).497 delving into Torah,
and with him were
Rabbi Yose and Rabbi Ḥizkiyah. Rabbi Yitsḥak
said, “We have seen that the making of the
Dwelling corresponds to the making of heaven
and earth, yet the Companions have educed so
little by their hints that no one can get a
mouthful, or reach his hand into his mouth and
swallow!”498
Rabbi Yose said, “These matters—take them
up to the Holy Lamp, for he prepares sweet
dishes, as prepared by the Holy Ancient One,
Concealed of all concealed, and he prepares
dishes that leave no room for another to come
and throw in salt. Further, one can eat and drink
and fill his belly from all the delights of the world
and still have some left over. In him is fulfilled He
set it before them, and they ate and had some
left over, according to the word of YHVH (2 Kings
4:44).”499
He opened, saying, “And YHVH gave Solomon
wisdom, as He had promised him. There was
peace between Hiram and Solomon, and the two
of them made a treaty (1 Kings 5:26). This verse
has been discussed in various places, but ‫( ויהוה‬Va-
YHVH), And YHVH—concord above as one, He and
His court.500
“Gave wisdom—like someone giving a
present or gift to a beloved friend.
“As He had promised him—perfection of
wisdom in wealth, peace, and dominion, as is
written: as He had promised him.501
“There was peace between Hiram and
Solomon. Why? Because they knew between
themselves the secrecy of words that they
uttered, which other people could not
contemplate or comprehend at all. Consequently,
Hiram acknowledged all that Solomon said.502
“King Solomon reflected and saw that even
in that generation, more perfect than all
generations, it was not the will of the supernal
King that so much wisdom should be revealed by
him. Torah, originally sealed, was revealed; he
opened doors. Yet even though he opened, they
are closed, except for the wise who are worthy—
and stammer in them, unable to open their
mouths.503
“As for this generation, in which Rabbi
Shim’on dwells, it is the wish of the blessed Holy
One, for the sake of Rabbi Shim’on, that
concealed matters should be revealed by him.
But I am astounded by scholars of the generation
—how can they abandon, for even one moment,
studying Torah while Rabbi Shim’on exists in the
world? Nevertheless, in this generation, wisdom
will not be forgotten from the world. Woe when
he departs, and the wise diminish and wisdom is
forgotten from the world!”504
Rabbi Yitsḥak said, “Certainly so! For one
day I was walking with him on the way and he
opened his mouth with Torah, and I saw a
column of cloud inserted from above to below
and a radiance glowing within the column. I was
terribly frightened, and I said, ‘Happy is the
person to whom such things happen in this
world!’505
“What is written of Moses? All the people
would see the column of cloud standing at the
entrance of the tent, and all the people would
rise and bow down, each at the entrance of his
tent (Exodus 33:10). This was fitting for Moses,
faithful prophet, supreme over all inhabitants of
the world, and for that generation, who received
the Torah at Mount Sinai and saw so many
miracles and mighty acts in Egypt and at the
Sea. But here in this generation, the supreme
merit of Rabbi Shim’on causes miracles to be
manifested through him.”506 [149b]
Blue (Exodus 25:4). Rabbi Yitsḥak said, “Blue is
from that fish of the Sea of Ginnosar, which is in
the share of Zebulun. This color was needed for
the making of the Dwelling, so that this color
could be manifested.”507
He opened, saying, “Let there be a
firmament in the midst of the waters, and let it
divide water from water (Genesis 1:6). This
firmament was created on the second day, for
this act is from the left side; and on the second
day, which is the left side, Hell was created,
issuing from smelting of fire of the left. On that
day emerged the color blue, which is the Throne
of Judgment.508
“This day took water deriving from the right
side, and that water from the right side was
revealed only on the second day. On its own day,
water was not revealed; rather, it was
exchanged, for one was comprised in the other,
and one perfumed with the other.509
“The light of the first day is the first radiance
of all six lights. This light was on the side of fire,
as is written: The light of Israel will be fire
(Isaiah 10:17), and that light of Israel was from
the right side, yet comprised within fire. The first
of those six days is water, but it did not perform
the action of water, rather the action of light,
which is from the side of fire, which is the second
day—to demonstrate that the blessed Holy One
created the world only upon peace, and all
followed the way of peace. Whatever the first day
did, it did on the side of its companion. The
second day, on the side of the first day, fashioned
that artistry and performed; for each one
performed the act of its companion to show that
they had intermingled.510
 “The third day was on the side of both of
them and imbued with purple. Consequently it is
written that it was good, that it was good
(Genesis 1:10, 12) concerning the third day.511
“This blue on the second day was tinged with
other colors: red and black. Blue (Exodus 25:4)—
red comes to it from the second day itself,
corresponding to the color of fire, and this is
Elohim. It inherits the color gold, for all is one
color. Blue emerges from that color red. When it
descends, the red plunges deep into the place
that is the sea and is dyed blue; that red enters
the sea and its hue is diluted and turns blue, and
this is Elohim, though not as harsh as the first
one.512
“Black—this color emerges from the smelting
of red, when it is weakened and melted below
through the smelting of filth. It descends below,
and from that filth issues a red, from intense
filth, and out of intense filth it turns into black—
all smelted from that primordial red. All this was
created on the second, and this is called other
gods.513
“This black is so dark that its color cannot
seen from within the darkness. The Holy Lamp
said as follows: ‘This dark black color, where was
it imbued? Well, when that red was smelted
within blue and colors intermingled, a smelting
of filth melted into the depths, out of which
formed mire and mud, as is said: Its waters cast
up mire and mud (Isaiah 57:20). From that clay
of the depths emerged the darkness that is black
—and not black but utterly dark, as is written:
and darkness over the face of the deep (Genesis
1:2). Why is it called darkness? Because its color
is dark and it darkens the faces of creatures.514
 “This is red and black, and therefore of the
second day it is not written that it was good.515
“Now, you might say, ‘But it is written: “Look,
it was very good (Genesis 1:31)—this is the Angel
of Death.” Yet here you say that on account of
him it is not said that it was good!’516
“Well, here is mystery of mysteries. For
surely the Angel of Death is very good. Why so?
Because all inhabitants of the world know that
they will die and return to dust, and there are
many who turn back to their Lord due to this
fear, and fear to sin before Him. Many fear the
King because the lash dangles in front of them.
How good is that lash for people, making them
fine and true, fittingly improved in their ways!
Therefore, Look, it was very good—very, indeed!
[150a]517
“Mystery of mysteries that I learned from the
Holy Lamp: Look, it was good—this is the Angel
of Life. Very—this is the Angel of Death, who is
more. Why? Well, when the blessed Holy One
created the world, all was prepared before the
arrival of Adam, who was king of this world.
When Adam was created, He fashioned him
perfectly for the true way, as is written: God
made  ‫( האדם‬ha-adam), the human being, upright,
but they have sought many schemes
(Ecclesiastes 7:29). He made him upright, but
afterward he degenerated and was banished
from the Garden of Eden.518
“The Garden of Eden is on earth, planted
among those plants that the blessed Holy One
planted, as is said: YHVH Elohim planted a garden in
Eden, to the east  (Genesis 2:8). He planted it
with the complete Name, corresponding to the
sublime pattern above, and all supernal images
are embroidered and formed in this Garden of
Eden below. There stand the cherubim—not
carved by human carving in gold or another
material, but rather all lights of above, carved
and formed in embroidered form, artistry of the
complete Name of the blessed Holy One. All are
engraved there; all images and forms of this
world are all formed there, carved and engraved
there, all corresponding to this world.519
“This place is the abode of holy spirits,
whether those who have come to this world or
those who have not come to this world—and
those about to come to this world. All those
spirits are clothed in garments and bodies and
faces similar to this world, and there they gaze
upon the radiant glory of their Lord until they
come to this world. When they emerge from
there to come to this world, those spirits strip
themselves of that body and garment, and clothe
themselves in a body and garment of this world.
They make their home in this world in the
garment of this body, which is from a putrid
drop.520
“When his time comes to go and depart from
this world, he does not depart until that Angel of
Death strips him of the garment of this body.
Once that spirit has been stripped of that body
by the hand of the Angel of Death, he goes and
clothes himself in that other body in the Garden
of Eden. The spirit has no joy except in that body
there, and he rejoices over being stripped of the
body of this world and being clothed in another,
perfect garment, similar to this world. In it he
dwells and moves and contemplates to know
supernal mysteries, which he could not know or
contemplate in this world in this body.521
“When the soul clothes herself in the
garment of that world, how great her bliss, how
many her delights there! Who caused this body
to be donned by the spirit? You must admit, the
one who stripped it of these garments.522
“The blessed Holy One renders kindness to
creatures and does not strip a person of these
garments until He has prepared for him other
garments, finer and more precious than these.
Except for the wicked of the world who have not
returned to their Lord in complete repentance,
for naked they came into this world and naked
they will return there. Such a soul moves in
shame among the others, since she has no
garments at all, and she is punished in earthly
Hell by the fire above.523
“Some of them squeal and rise. Who are
they? The wicked who intended teshuvah in their
hearts, but died without being able to do it.
These are punished there in Hell and afterward
twitter and rise.524
“See how great is the compassion of the
blessed Holy One for His creatures! For even if
he is extremely wicked, and contemplates teshuvah
but cannot do it and dies, he surely receives
punishment for having left without teshuvah, but
afterward that desire he felt to perform teshuvah
does not depart from the presence of the
supernal King, and the blessed Holy One
prepares a place for that wicked one in the
abode of Sheol, and there he chirps teshuvah. For
that desire descends from before the blessed
Holy One and breaks all the beams of the gates
of the divisions of Hell and reaches the place
where that wicked one lies. It knocks him,
arousing in him that desire as before, and then
that soul twitters [150b] and rises from the
abode of Sheol.525
 “There is no good intention that is lost in the
presence of the Holy King. Therefore, happy is
one who conceives good thoughts toward his
Lord, for even if he cannot actualize them, the
blessed Holy One esteems his intention as if he
had fulfilled it. This is for good; but a thought for
evil, no—except for the thought of idolatry, as the
Companions have established.526
“Those who have not considered teshuvah
descend to Sheol and do not rise for generation
after generation. Of them is written As a cloud
fades and vanishes, so whoever descends to
Sheol rises no more (Job 7:9). Of the former is
written YHVH deals death and grants life, brings
down to Sheol and raises up (1 Samuel 2:6).”527
Rabbi Yehudah said, “The judgment of the
punishments of Hell, we have learned, is to
chastise the wicked there. Why are they
punished by the fire of Hell? Well, Hell is a fire
burning day and night, just as the wicked are
inflamed by the fire of evil impulse to transgress
the words of Torah. By every single excitement
with which they are enflamed by the evil
impulse, so is Hell kindled.528
“One time, the evil impulse disappeared from
the world because it had been inserted in an iron
signet ring in the hollow of the great abyss. All
that time the fire of Hell was extinguished and
did not burn at all. The evil impulse returned to
its place, and the wicked of the world began to
be inflamed by it, and the fire of Hell was
rekindled. For Hell is only kindled by the intense
heat of the evil impulse of the wicked; and by
that heat, Hell burns day and night, never
subsiding.529
“Hell has seven entrances, and seven
habitations are there. There are seven types of
wicked people: evil, worthless, sinner, wicked,
corrupter, scoffer, arrogant. Corresponding to all
of them are the habitations of Hell, every single
one fittingly; and according to the level at which
he sinned, he is given a habitation in Hell.530
“In every single habitation there is an angel
appointed over that place under Dumah, and
countless thousands and myriads with him who
punish the wicked, each and every one as he
deserves in the habitation where he is.531
“The fire of Hell reaches below from the fire
of Hell above. Reaching this Hell below, it burns
with the arousal of heat of the wicked who
inflame themselves by the evil impulse, and all
those habitations blaze there.532
“There is a place in Hell and levels there
called Boiling Excrement, where there is filth of
souls—those who are cleansed of all the filth of
this world. They are cleansed and ascend, and
that filth remains there; and those evil rungs
called Boiling Excrement are appointed over that
filth, and the fire of Hell controls that remaining
filth.533
“And there are those wicked who soil
themselves by their sins constantly and are never
cleansed and die without teshuvah—those who
have sinned and incited others to sin and have
always been stiff-necked, never broken before
their Lord in this world. These are punished
there in that filth, in that boiling excrement,
never leaving there. Those who corrupt their
ways upon earth and do not care about the honor
of their Lord in this world—all these are
punished there for generation after generation,
never leaving there.534
 “On Sabbaths, festivals, and holidays, that
fire subsides and they are not punished; but they
do not come out of there like other wicked ones
who have rest. All those who desecrate Sabbaths
and holidays—not caring at all about the honor of
their Lord, so as to observe them, but rather
desecrating them publicly—just as they did not
observe Sabbaths and holidays in this world, so it
is: they do not observe them in that world and
they have no rest.”535
Rabbi Yose said, “Do not say so! Rather, they
observe Sabbath there against their will.”536
Rabbi Yehudah said, “These are Gentiles,
who have not been commanded and do not
observe Sabbath in this world—there in Hell they
observe it against their will.537
“Every Sabbath eve, heralds [151a] proceed
through all those habitations of Hell: ‘Remove
punishments of the wicked, for the Holy King is
coming and the day is sanctified and He protects
all!’ Immediately, punishments disappear and the
wicked have rest. As for all those who desecrate
Sabbaths and holidays publicly, punishments are
withdrawn from them, but the fire of Hell never
subsides for them. All the wicked of Hell ask
about them, ‘Why are these ones, who have no
rest, different from all the other wicked here?’
The masters of judgment answer them, ‘These
are sinners who denied the blessed Holy One and
transgressed the whole Torah, because they did
not observe Sabbath there; consequently, they
never have rest.’538
“All the wicked emerge from their places and
are permitted to go and look upon them. One
angel named Santriel goes and exhumes their
body and brings it into Hell before the eyes of
the wicked, and they see it putrefying with
worms and the soul having no rest in the fire of
Hell. All those wicked there surround that body
and proclaim: ‘This is so-and-so the wicked who
did not care about the honor of his Lord, denying
Him and denying the whole Torah! Woe is he!
Better for him if he had never been created, so
as not to suffer this punishment and this shame!’
As is written: They will go out and stare at the
corpses of the people who rebel against Me, for
their worm will not die, nor their fire be
quenched (Isaiah 66:24). For their worm will not
die—from the body. Nor their fire be quenched—
from the soul. And they will be  ‫( דראון‬dera’on), a
horror, to all flesh (ibid.)—they will be  ‫( די ראון‬dai
ra’on), enough seeing, until all the wicked of Hell
say, ‘‫( די ראיה דא‬Dai re’iyyah da), Enough of this
sight!’”539
Rabbi Yose said, “Certainly so! For Sabbath
is equivalent to the entire Torah, and Torah is
fire; since they transgressed the fire of Torah,
here is blazing fire of Hell, never subsiding from
them!”540
Rabbi Yehudah said, “Afterward, when
Sabbath departs, that angel comes and returns
that body to its grave, and both of them are
punished, each in its own aspect. All this pertains
while the body is still intact; once it wastes away,
the body suffers none of these punishments, and
of the blessed Holy One is written He does not
arouse all His rage (Psalms 78:38).541
“All wicked of the world, while the body is
still whole with all its limbs in the grave, are
punished body and spirit, each with its fitting
punishment. As soon as the body wastes away,
the punishment of the spirit subsides. Whoever
should leave, leaves; whoever should have rest,
has rest; whoever should become smoking ash
under the feet of the righteous—every single one
as he deserves.542
“Therefore, how good it is, whether for the
righteous or for the wicked, that the body should
cling to the earth and decompose quickly in the
dust and not prolong its existence, lest body and
spirit be punished continually every day. For
there is not a single righteous person in the
world who escapes punishment in the grave,
since that angel appointed over graves stands
over the body and punishes it every single day. If
this is so for the righteous, all the more so for
the wicked!543
“Thus, when the body has decomposed and
wasted away in the dust, Judgment subsides
entirely—except for the pious, pillars of the
world, who deserve for their souls to ascend to
the supernal place intended for them, and they
are few in the world.544
“All those who die in the world, except for
those who die in the Holy Land, all die by the
hand of the Destroying Angel, who is the Angel of
Death. All those who die in the Holy Land do not
die by his hand, but rather by the hand of the
Angel of Mercy who rules the land.”545
Rabbi Yitsḥak said, “If so, what is so
praiseworthy about Moses, Aaron, and Miriam,
of whom is written by the mouth of YHVH
(Numbers 33:38; Deuteronomy 34:5)—meaning
that these did not die by the hand of that
Destroying Angel? For you say that everyone in
the whole world who dies in the land of Israel
does not die by the hand of this one!”546
He replied, [151b] “Certainly so! Moses,
Aaron, and Miriam are more praiseworthy than
all inhabitants of the world outside the Holy
Land. For Moses, Aaron, and Miriam died outside
the Land, and all died by the hand of that
Destroyer except for Moses, Aaron, and Miriam,
who died solely by the hand of the blessed Holy
One. However, those who die in the Holy Land do
not die by the hand of that Destroyer, since the
Land is not subject to foreign dominion, but
rather to the dominion of the blessed Holy One
alone.547
“Of this is written: Your dead will live, my
corpses will arise. Awake and shout for joy, O
dwellers of the dust! (Isaiah 26:19). Your dead
will live—these dead of the Holy Land, who are
His dead and not of another, since the Other Side
has no power there at all; so it is written: Your
dead.548
“‫( נבלתי‬Nevelati), My corpses, will arise—those
dead who died in another, foreign land by the
hand of that Destroyer. So they are called ‫נבלה‬
(nevelah), carrion: as carrion defiles by carrying,
so those dead from outside the Land defile by
contact; so they are nevelah.549
“Any slaughter rendered unfit by
slaughtering derives from the Other Side, and as
soon as it becomes unfit, the Other Side settles
upon it, and since it is his and he settles upon it,
it is called nevelah, carrion. This mystery is: ‫נבל‬
(Naval), Nabal, is his name, and  ‫( נבלה‬nevalah),
disgrace, is with him (1 Samuel 25:25). So,
wherever he dwells is called nevelah. This ‫מנוול‬
(menuvval), repulsive one, dwells only in an unfit
place, so any unfit slaughtering is his and is
named after him. Consequently, the dead who
are outside of the Land—under alien dominion
and upon whom the Other Side settles—are
called nevelah.550
 “Awake and shout for joy, O dwellers of the
dust! (Isaiah 26:19). Dwellers—dwellers
sleeping, not dead. And who are they? The
sleepers of Hebron, who are not dead but asleep.
Therefore ‘gasping’ is applied to them, like one
who gasps yet has the endurance to be roused.
So too, those four couples of Hebron are
sleeping, not dead, and they all exist vitally—
those bodies of theirs—and they know hidden
secrets more than anyone else in the world.
Their bodies are hidden there in the entrance of
the Garden of Eden, and these are called
dwellers of the dust.551
“So all those whose souls depart in the Holy
Land—such a soul does not depart by the hand of
that Destroyer, who has no power there, but by
the hand of the Angel of Mercy, in whose share
lies the Holy Land.
“There is a place in civilization where that
Destroyer has no power and has been given no
authority, and all those who dwell there do not
die until they leave the town. There is not one
person dwelling there who does not die, and they
all die like other people, but not in the town. Why
is this? Because they cannot remain constantly in
town; rather, some leave and some enter, and so
they all die.552
“Why does that Destroying Angel have no
power there? If you say that it is not in his
domain, then what about the Holy Land, which is
not under alien dominion and people still die?
Why do they not die in that place? If you say
because of holiness—there is no place in all of
civilization as holy as the land of Israel! And if
you say because of that man who built it—there
have been many inhabitants of the world whose
merit was greater than his.”553
 Rabbi Yitsḥak said, “I have not heard, and I
will not speak.”554
They came and asked Rabbi Shim’on. He said
to them, “Certainly, the Angel of Death has no
power over this place, and the blessed Holy One
does not want anyone to ever die there. And if
you say that previously in that place, before it
was built, people did die—not so! Rather, since
the day that the world was created, that place
has been primed for existence.555
“Here is a mystery of mysteries for those
who contemplate the essence of wisdom. When
the blessed Holy One created the world, He
created it by the mystery of letters, and letters
revolved and created the world by engravings of
the Holy Name. Letters revolved and surrounded
the world with their engravings. When they were
revolving and the world was expanding and
being created and the letters were circling to
create, the blessed Holy One said, ‘Enough! Be
completed with ‫( י‬yod).’ The letter ‫( ט‬tet) remained
in that place, [152a] suspended in the air. Tet is
life, so it is a good sign for someone if he sees tet
in a dream, and life is enhanced for him.
Therefore, since it was suspended above that
place, death has no dominion there.556
“When the blessed Holy One wanted to
establish the world, He threw a stone into the
waters, engraved in the mystery of seventy-two
letters, and from there the stone began to move
and found nowhere to be established other than
the Holy Land. Water flowed after it until that
stone reached the spot beneath the altar, where
it sank, and there the whole world was
established.557
“Now, you might say, ‘If it is so that life
dwells in that place, then why wasn’t the Temple
built there to give life to its inhabitants?’ Well,
here in this place, existence endures because of
one letter hovering over it. In the Temple all of
the letters abide, and by them it alone was
created, resembling the whole world.558
“Furthermore, the Holy Land gives life and
atonement to her inhabitants in that world, while
this place is not so, giving life to that place in
this world and not for the world that is coming.
The Temple is the opposite, for Israel has a share
in that world and not in this world; so the Temple
exists to atone for sins and render Israel worthy
of the world that is coming.559
“Come and see: ‫( ט‬Tet) is radiance of life
everywhere, and therefore the verse ‫( כי טוב‬ki tov),
that it was good, inaugurates it, as is written:
God saw the light, ki tov, that it was good (Genesis
1:4). From this letter the Angel of Destruction
flees—do not say ‘flees,’ but rather, that he has
been given no authority there.560
“This letter is different from the letter ‫( ק‬qof).
The letter qof does not settle at all anywhere in
the world, and your mnemonic is: May no
slanderer be established on earth (Psalms
140:12). The letter ‫( ט‬tet) settles everywhere and
is prepared to settle fittingly. Therefore,
wherever the letter tet appears, there is no room
there for the letter qof to settle. Consequently, in
this place the Other Side has no power at all, and
it gives life of this world to those dwelling under
this letter—but he should not go outside; and
once he does go outside, the Other Side is
empowered to dominate him. As this letter
dominates this place, so another letter dominates
the place of Hell. And who is it? The letter qof.561
“In the Book of Rav Hamnuna Sava: ‘… They
are two letters, ‫( ח ט‬ḥet, tet), and so they were not
written on the carnelian stones or the stones for
setting, and these two were withheld from the
tribes of Israel so that ‫( חטאה‬ḥata’ah), sin, would not
be marked in them.’562
“At the site of the Temple, all letters of the
alphabet hang in engraved mysteries of holy
names, bound and embroidered on it. The whole
world of above and below is delimited and
engraved by the mystery of letters, and
mysteries of supernal holiness are engraved
upon them.563
“In the Dwelling, letters were engraved and
formed fittingly. Bezalel knew how to combine
the letters by which heaven and earth were
created, and upon this wisdom the Dwelling was
built by him, and he was selected from the whole
world. As he was selected above, so the blessed
Holy One wanted him to be selected below.
Above is written See, I have called by name
Bezalel (Exodus 31:2); below, See, YHVH has called
by name Bezalel (ibid. 35:30). His name in
mystery above is called so: ‫( בצלאל‬Betsal’el)—‫בצל אל‬
(be-tsel el), in the shadow of God. And who is that?
A Righteous One, who sits be-tsel el, in the shadow
of God—the one called ‫( אל עליון‬El Elyon), God Most
High. He dwells like that El: that El absorbs six
sides, that Righteous One absorbs them. So too,
that El illumines above, this Righteous One
illumines below; that El is totality of all those six
sides, this Righteous One is totality of all those
six sides.564
“Son of  ‫( אורי‬Uri), Uri (Exodus 31:2)—son of
primordial ‫( אור‬or), light, made by the blessed
Holy One in the act of Creation.565
“Son of ‫( חור‬Ḥur), Hur (ibid.)—son of total ‫חירו‬
(ḥeiru), freedom.566
 “Alternatively, Son of Ḥur—son of ‫( חוור‬ḥivvar),
white, of all colors. And this one was designated
for the tribe of Judah, all fittingly.567
“All colors bode well in a dream, as has been
said, except blue, since it is a throne for
rendering the judgment of souls. This rung is
one, but when it engages in capital cases, it is
the color blue, as [152b] we have already
established.568
“When a person sees this color, he is
reminded to enact the commands of his Lord—as
with the serpent: when they saw it, they felt the
awe of the blessed Holy One and guarded
themselves, and when that awe of the blessed
Holy One came upon them, they were
immediately healed. Who caused this? That
serpent, that lash upon which they gazed. So too,
blue: You will see it and remember all of YHVH’s
commandments (Numbers 15:39)—out of awe for
Him. Consequently, blue (Exodus 25:4).”569
Rabbi Yitsḥak said, “Concerning what my
Master has said: ‘Blue is the throne of Judgment,
and when She assumes this color, She is a throne
to adjudicate capital cases’—when is She
compassionate?”570
He replied, “When the cherubim turn their
faces toward one another and gaze face-to-face.
Once those cherubim gaze face-to-face, all colors
are enhanced and the color blue turns into
another color, turning white-green like the color
gold. So, by the changing of colors, She changes
from Judgment to Compassion and from
Compassion to Judgment—all by the changing of
colors. As Israel arranges herself before the
blessed Holy One, so all exists and is arranged.
Therefore it is written: Israel, in whom I glory
(Isaiah 49:3)—in those colors whose whole
beauty is included in one another.”571
Rabbi Ḥizkiyah
You shall make a table of opened, “When
pure gold… (Exodus you have eaten
25:23). 572
and are satisfied,
you shall bless YHVH
your God (Deuteronomy 8:10).573 How happy are
Israel, for the blessed Holy One delighted in
them and drew them close to Him from all other
nations! For the sake of Israel, He gives
sustenance and satisfaction to the whole world;
were it not for Israel, the blessed Holy One
would not give sustenance to the world.574
“Now that Israel are in exile, all the more so
do [the nations] receive sustenance—for one,
two. When Israel dwelled in the Holy Land, they
gave some of the remnants to the other nations,
who were nourished only by remnants. Now that
Israel are in exile, the situation is reversed.575
“This may be compared to a king who
prepared a meal for his household. As long as
they fulfill his will, they eat together with the
king, and the dogs are given a portion of bones
to scrape. When the members of his household
do not fulfill the will of their lord, he throws the
whole meal to the dogs and leaves them the
bones.
“Similarly, as long as Israel fulfill the will of
their Lord, they eat right at the table of the King
and the entire meal is prepared for them, and out
of their joy they give bones, which are the
remnants, to the other nations. But whenever
Israel do not fulfill the will of their Lord, the
meal goes right to the dogs and remnants are left
for them. So shall the Children of Israel eat their
bread impure among the nations to which I will
banish them (Ezekiel 4:13), for they eat the
remnants of Gentile abhorrence. Woe to the
king’s son who sits and waits at the servants’
table—what is left over from the table he eats!576
“King David said, You set out a table before
me in the face of my foes; You moisten my head
with oil, my cup overflows (Psalms 23:5). You set
out a table before me—the King’s meal.
“In the face of my foes—those dogs sitting in
front of the table, waiting for their portion of
bones, while he sits with the King at the table,
delighting in the meal.577
“You moisten my head with oil—the main
course, for all the oil and fat and the finest dish
are given first to the intimate friend of the king;
what is left over afterward is given to the dogs
and those table servants.
“My cup overflows—the cup in front of the
king’s friend is always full, so that he doesn’t
have to ask. According to this mystery were
Israel in relation to the other nations.”578
Rabbi Ḥiyya was going to Rabbi Shim’on in
Tiberias, and with him were Rabbi Ya’akov son of
Idi and Rabbi Yeisa the Younger.579 While they
were going, Rabbi Yeisa said to Rabbi Ḥiyya, “It
is surprising what is written: But to the sons of
Barzillai the Gileadite show kindness, and let
them be among those who eat at your table (1
Kings 2:7). If so, all the faithful kindness was for
them to eat at his table and nothing more, from
his saying here: and let them be among those
who eat at your table! Furthermore, it does not
befit the honor of the king for another person to
eat [153a] at his table; the king should be alone,
with all his ministers around him, below him.”580
 Rabbi Ḥiyya said, “I have heard nothing
about this, and I will not speak.”581
He said to Rabbi Ya’akov, “Have you heard
anything about this?”582
He replied, “You who suck every day from
the honey of supernal oil have not heard—how
much the less have I!”583
He said to Rabbi Yeisa, “And have you heard
anything about this?”
He replied, “Even though I am a boy, and
have come to you only recently, and was
unworthy previously—I have heard!”
He opened, saying, “Who gives food to all
flesh, for His love is forever (Psalms 136:25).
What prompted David to mark the conclusion of
the Great Hallel with this verse?584 Well, there
are three rulers above, through whom the
blessed Holy One is known, and they are His
precious mystery: the brain, the heart, and the
liver. They act the opposite of this world. Above,
the brain receives first, and then gives to the
heart; the heart receives and gives to the liver,
and then the liver gives a portion to all those
sources below, every single one fittingly.
“Below, the liver receives first, and then
brings all near the heart, and the heart receives.
Once it has received and been invigorated, from
the very vigor and delight that it received, it
gives to the brain, stimulating it. Then, the liver
resumes distributing to all sources of the
body.585
“On a human fast day, one stimulates above
in that very same manner, while on a day of
satiation, not so. On a fast day a person offers
food and drink to the supernal liver. What does
he offer? His fat, his blood, and his will. The liver
receives all willingly; once all is nearby, it takes
and offers all to the heart, who reigns over it.
Once the heart receives and is invigorated by
this desire, it offers all to the brain, supreme
ruler over the whole body. Then the liver
resumes distributing portions to all those sources
and limbs below.586
“At another time, when the brain receives
first and then gives to the heart, and the heart
gives to the liver, and the liver gives to all those
sources below—then when it wishes to distribute
nourishment to this world, first it gives to the
heart, who is the king on earth, and the king’s
table is stimulated first before all other
inhabitants of the world. Happy is he who is
counted among those at the king’s table, for he is
recognized to be favored with that bounty from
above! Consequently, the faithful kindness that
David showed to the sons of Barzillai, as is
written: let them be among those who eat at your
table.587
“Now, you might say, ‘Someone other than
the king eats at the king’s table!’ However, the
king eats first, and then all the people—and
those who eat along with the king, while he is
eating, are the most beloved to him of all and are
designated as members of the king’s table.588
“Now, you might say, ‘But look at what is
written: At the king’s table he would always eat
(2 Samuel 9:13)!’ Because all the food came from
it, no other reckoning was made but at the king’s
table, since his food and sustenance came from
there. This is: At the king’s table he would
always eat.”589
Rabbi Ḥiyya came and kissed him on the
head, and said to him, “You are a boy, yet
supernal wisdom dwells in your heart!”590
Meanwhile, they saw Rabbi Ḥizkiyah coming.
Rabbi Ḥiyya said to him, “Surely in this
fellowship the blessed Holy One will join us, for
new words of Torah will be innovated here!”591
They sat down to eat, and said, “Let each of
us say words of Torah during this meal.”
Rabbi Yeisa said, “This is an improvised
meal, but nevertheless it is called a meal.
Furthermore, this is called a meal enjoyed by the
blessed Holy One, and of this is written This is
the table that is before YHVH (Ezekiel 41:22), for
words of Torah will surround this place.”592
Rabbi Ḥiyya opened, saying, “When you have
eaten and are satisfied, you shall bless YHVH your
God (Deuteronomy 8:10). Now, shouldn’t a
person bless the blessed Holy One even before
he eats to satiation and has filled his belly? If so,
[153b] how can we establish When you have
eaten and are satisfied, and then, you shall
bless? Well, even if a person eats only as much as
an olive, and his intention is upon it and he
considers that food his essential food, it is called
satisfaction, as is written: Opening Your hand
and satisfying the will of every living thing
(Psalms 145:16). It is not written and satisfying
the appetite of every living thing, but rather the
will—the will that he focused on that eating is
called satisfaction. For even if there is nothing in
front of a person except a little bit the size of an
olive and nothing more—he has set the will of
satisfaction upon it. Therefore, and satisfying the
will of every living thing—it is written will and
not appetite. Consequently, you shall bless—
surely! A person is obligated to bless the blessed
Holy One, in order to give joy above.”593
 Rabbi Ḥizkiyah opened with this verse after
him, saying, “When you have eaten and are
satisfied, you shall bless YHVH your God—from
here we learn that a drunkard is permitted to
recite Grace after Meals, which is not so with
prayer. With prayer this is not so, for fine prayer
is without eating. Why? Because prayer ascends
above, above—a place where there is neither
eating nor drinking. Concerning this we have
learned: ‘In the world that is coming, there is
neither eating nor drinking…,’ whereas in other
rungs below, there is.594
“In Grace after Meals appears another
aspect, and that blessing is fine, situated in
satisfaction. For Grace after Meals is in a place
of eating and drinking, from which nourishment
issues below, and therefore one must display
before it satisfaction and joy. In the place of
prayer, not so, for it ascends further, above,
above; and therefore a drunkard should not offer
prayer.595
“In Grace after Meals, a drunkard is
permitted to offer blessing, as implied by the
verse: When you have eaten and are satisfied,
you shall bless YHVH your God. When you have
eaten—eating. And are satisfied—drinking, for
satisfaction is with wine; being intoxicated with
wine is satisfaction, and this is a drunkard.596
“And it is written: You shall bless  ‫( את‬et)—et,
precisely! This implies that Grace after Meals
requires satisfaction and joy.597
“For the good land (Deuteronomy 8:10).
What is ‫( טובה‬tovah), good? Satisfaction, as is said:
We were sated with food and we were ‫( טובים‬tovim),
well (Jeremiah 44:17). Therefore, joy and
satisfaction are required.”
 Rabbi Yeisa opened, “You shall make a table
of acacia wood (Exodus 25:23). This table stands
in the Dwelling. Why? Because from it issues
nourishment to the whole world. This table must
not be empty for even one moment, but rather
have food upon it, for blessing does not appear
upon an empty place. Therefore, bread must be
upon it constantly, so that supernal blessing will
be constantly present, and from that table issue
blessings and food to all other tables of the
world, which are blessed through it.598
“Every person’s table must always remain
before him when he blesses the blessed Holy
One, so that blessing from above will settle upon
it; and it should not appear empty, for blessings
from above do not settle in an empty place, as is
written: What do you have in the house? (2 Kings
4:2), as the Companions have established.599
“Of a table at which words of Torah have not
been spoken, it is written: Surely all tables are
full of filthy vomit, without a space (Isaiah 28:8),
and it is forbidden to bless at such a table. Why?
Because there is a table, and then there is a
table! There is a table set before the blessed
Holy One above, standing ready constantly to be
arranged with words of Torah and absorb the
letters of words of Torah; it gathers them in,
embracing all of them within, and by them it is
perfected and delighted. Of this table is written
This is the table that is before YHVH (Ezekiel
41:22)—before YHVH, not from before YHVH.600
“There is another table, which has no share
in Torah and has no share in the holiness of
Torah, and that table is called filthy vomit, and
this is without [154a] ‫( מקום‬maqom), the
Omnipresent, for it has no share in the side of
holiness at all. Therefore, a table at which words
of Torah have not been spoken is a table of filthy
vomit, a table of a false god. That table has no
share in the mystery of the supernal God.601
“A table at which words of Torah have been
spoken is taken by the blessed Holy One and
made into His share. Furthermore, Surya, the
appointed prince, takes all those words and
places an image of that table before the blessed
Holy One, and all those words of Torah spoken at
it ascend upon that table and it is arranged
before the Holy King, as implied by what is
written: This is the table that is before YHVH
(Ezekiel 41:22), arranged before the blessed
Holy One.602
“A person’s table is capable of purifying him
of all his sins. Happy is he who has these two
things present on his table: words of Torah and a
portion for the poor from that table! When the
table is removed from before him, two supernal
angels appear there, one on the right and one on
the left. One says, ‘This is the table of the Holy
King, which so-and-so has set before Him. Now
his table will be set constantly with supernal
blessings, and supernal anointing oil will settle
upon it!’603
“And the other says, ‘This is the table of the
Holy King, which so-and-so has set before Him.
This is the table that will be blessed by those
above and those below. This table will be set
before the Ancient of Days in this world and in
the world that is coming!’604
“Father, as the table was being removed from
before him, used to cover it, and say, ‘Remove
this table modestly, so that it will not be
embarrassed before the King’s messengers.’605
 “A person’s table entitles him to the world
that is coming, entitles him to nourishment of
this world, entitles him to be regarded favorably
before the Ancient of Days, entitles him to add
power and greatness where it is needed. Happy
is the share of that person in this world and in
the world that is coming!”606
Rabbi Ya’akov said, “So, whoever knew him
from times gone by… [said,] ‘Is Saul too among
the prophets?’ (1 Samuel 10:11). Now, Saul was
already the chosen of YHVH, as is written: Have
you seen whom YHVH has chosen? (ibid., 24)—it is
not written whom YHVH chooses, but rather whom
YHVH has chosen, previously. So when he came
and entered among the prophets and went into
ecstasy among them, why were they surprised?
607

“Well, when the blessed Holy One chose him,

He selected him only for kingship and not for
prophecy. For these two were never transmitted
as one anywhere in the world except to Moses,
supernal faithful one, who attained prophecy and
kingship as one, and to no other person were
both of these given as one.608
“Now, you might say, ‘What about Samuel,
who attained both of them: prophecy and
kingship?’ Well, prophecy he attained, as is
written: All Israel, from Dan to Beersheba, knew
that Samuel was trustworthy as a prophet (1
Samuel 3:20)—as a prophet, and not as a king.
He was a prophet and a judge; for had he been a
king, Israel would not have asked for a king.
Rather, he was solely a faithful prophet, and he
adjudicated for Israel, as is written: and he
judged Israel (ibid. 7:16). So, when [Saul] was in
prophetic ecstasy, they were astonished.609
 “Now, you might say, ‘Why did prophecy
settle upon him, since he attained kingship?’
Well, he did not attain both of them as one—and
because the blessed Holy One gave him kingship
and confirmed this for him before he became
king, and in order for kingship to settle upon a
spirit of holy arousal, he was in prophetic arousal
previously. But when he ascended to kingship, he
had no prophecy—an arousal of discernment to
judge truly came upon him, as is fitting for a
king. As long as he was among those prophets,
prophecy settled upon him; after separating from
them, he had no prophecy.610
“As for me, would that I were given arousal
of holy spirit to be among faithful prophets, the
disciples of Rabbi Shim’on son of Yoḥai, before
whom above and below tremble—all the more so,
I, being among you!”611
He opened, saying, “You shall make a table
(Exodus 25:23)—this is a table below so that the
Bread of the Presence may be placed upon it.
Which is superior to the other—the bread or the
table? If you say that all [154b] is one, well, look,
the table is set for that bread; the table is below
and the bread is on it! However, the table is
essential in its arrangement, to receive blessings
from above and nourishment for the world. From
the mystery of this table issues food to the world,
as conveyed to it from above. And the bread is
the fruit and food issuing from that table,
demonstrating that from the table fruit,
vegetation, and food emerge for the world.612
“If the vineyard did not exist, grapes, which
are the fruit, would not exist. If there were no
tree, fruit would not exist in the world.
Therefore, the table is the essence; the food
issuing from it is that bread.
 “The priests would gather the fruit of the
table every Sabbath eve, to demonstrate that
supernal nourishment issues from the table.
Because of the nourishing bread that the priests
would gather, every item of food that they ate
and drank was blessed, so that the evil impulse
could not attack them; for the evil impulse
appears only because of food and drink, as is
written: Lest I eat and be satiated… and forget
the name of my God, for through food and drink
the evil impulse grows in a person’s
intestines.613
“This bread, the food issuing from the table,
blesses the food of the priests, so that the
Accuser will not appear, preventing them from
serving the blessed Holy One with a whole heart.
The priests need this more than all of the people.
Thus, the table is the essence; the fruit and food
issuing from it is the bread.614
“This table must be arranged on the north
side, as is written: The table you shall place on
the north side (Exodus 26:35). Why? Because
from there begins joy. The left always receives
first from the right and then arouses toward the
Female; afterward the right draws Her near and
She cleaves to Him.615
“Water is from the right and it is joy. It
immediately gives to the left, where that water
cleaves, bringing joy. Then it is included in the
right and arouses the Female with that joy. Your
sign is: one who takes water in a vessel with his
right hand; the first to pour water is the left—and
not from left to right, since water is received
from the right by the left. Therefore, water is
found only on the left. Once it takes in water,
there is arousal toward the Female by that water.
Consequently, we have learned: ‘the power of
rain,’ and therefore, the table you shall place on
the north side, because from that side fruit
appears more abundantly than from the other
side, through arousal in its joy at first, as is said:
His left hand beneath my head, his right
embracing me (Song of Songs 2:6).616
“A person’s table should be in a state of
bodily cleanliness, for he should approach to eat
his food only in cleanliness. Therefore one should
relieve himself first, before eating food of a pure
table—of the food prepared for him there by the
blessed Holy One—so that no filthy vomit will be
offered on that table, deriving from the mystery
of the Other Side, and the Other Side will receive
no food at all from that table.617
“After a person has eaten and enjoyed
himself, he should give part of the remnants to
that side. What is that? Fingerbowl water—that
filth of the hands—for one must give that side the
portion that he needs. Therefore, it is surely ‫חובה‬
(ḥovah), obligation—it is ḥovah, sin, and dwells in a
place of ḥovah, and one is obligated to give him
this portion. Consequently, one should not bless
at all, for there is no blessing on that side.618
“Therefore, a person must not give the food
on his table to that filthy vomit, especially in his
intestines—and very especially because it is good
for a person, for his bodily health and well-being.
So, a table is to be eaten upon in purity, as has
been said.619
“This table that stands in the Temple—so that
on it food will appear and from it food will be
brought forth. Therefore, for even [155a] one
moment it must not stand empty. The other table
is a table of emptiness, and it should not be given
a place in the holy site. So, [the table of the
Temple] should not remain for even a moment
without food, and there must not be a deficient
place, for blessing from above does not appear in
a deficient place. This is the table before the
blessed Holy One. A person’s table should not be
empty, for there is no blessing in an empty
place.620
“Loaves on the table of the blessed Holy One
number twelve. We have already established the
mystery of loaves, which is the mystery of faces,
and therefore it is called ‫( לחם הפנים‬leḥem ha-panim),
Bread of the Faces, for the food and sustenance
of the world comes from those upper faces.
Consequently, this bread is the innermost of all,
in supernal mystery fittingly.621
“Bread of the Faces—food of those faces.
Food and sustenance issuing to the world comes
from them, and settles on that table, for this
table receives food and sustenance from those
faces above, and generates food and sustenance
from those inner ones. And the food that She
generates is that bread, as we have said. Hot it
was offered, and hot it was removed from there,
as has been established, for it is written: [hot
bread] on the day it is taken away (1 Samuel
21:7). Because of this table, a person should
maintain the mysteries of his table in all the
aspects that we have mentioned.”622
Rabbi El’azar opened, “Always let your garments
be white, and oil on your head not be lacking
(Ecclesiastes 9:8). This verse has been
established and discussed, but come and see:
The blessed Holy One created the human being
in the mystery of wisdom, and fashioned him
with great artistry, and blew into his nostrils the
breath of life—to know and contemplate
mysteries of wisdom, to know the glory of his
Lord, as is said: Everyone who is called by My
name, whom I created for My glory, whom I
formed and made (Isaiah 43:7)—whom I created
for My glory, precisely!623
“We have learned this mystery of whom I
created for My glory, for this glory below,
mystery of the holy Throne, is restored above
only by the restoration of the inhabitants of the
world, when they are virtuous and devout,
knowing how to effect restoration, as is written:
whom I created for My glory—for the sake of My
glory, to restore it with powerful pillars, to
decorate it with ornaments and adornments from
below, so that My glory may be exalted by the
glory of the righteous on earth. Therefore, whom
I created, corresponding to the upper glory,
which includes the following enhancements.624
“Creation is on the left. Consequently, since
the human is on earth and has to restore My
glory, I have fashioned in him the enhancements
of the upper glory, for he also contains creation,
and so, whom I created.
“In that upper glory there is formation, and
so, whom I formed. This refinement I have placed
in the human so that he will correspond on earth
to that upper glory. In that upper glory there is
making, and so of the human is written and made
—so that he may resemble that upper glory,
restoring and blessing the lower glory.625
“How do we know that the upper glory
contains these three? As is written: Forming light
and creating darkness, making peace (Isaiah
45:7). Forming light—formation. And creating
darkness—creation. Making peace—making. This
is upper glory, which restores and blesses lower
glory, supplying all its needs.626
 “Similarly, the human on earth corresponds
to that upper glory, so as to restore this glory,
completed on all sides. Upper glory, containing
these three; the human below, containing these
three—for that glory to be completed from above
and from below, to be perfect on all sides.627
“Happy is the person who succeeds through
his deeds to be like this! Of this is written Always
let your garments be white, and oil on your head
not be lacking (Ecclesiastes 9:8). Just as that
holy anointing oil is not withheld from upper
glory, from the mystery of the World that is
Coming, so too, with the person whose deeds are
constantly whitening: that [155b] holy anointing
oil will never be withheld from him.628
“How does a person become worthy of
delighting in that supernal bliss? By his table—as
when he delights, at his table, the souls of the
poor, as is written: If you satisfy the afflicted soul
(Isaiah 58:10). What is written? Then you will
delight [from] above YHVH… (ibid., 14)—for so too,
the blessed Holy One saturates him with all
those delights of supernal holy anointing oil,
flowing continuously to the upper glory.”629
Rabbi Yose and Rabbi Ḥiyya were traveling on
the road and a certain donkey-driver was
goading behind them.630 Rabbi Yose said to
Rabbi Ḥiyya, “We should engage and endeavor in
words of Torah, for the blessed Holy One goes
before us, so it is time for us to adorn Him on
this way.”631
Rabbi Ḥiyya opened, saying, “It is time to act
for YHVH—they have violated Your Torah (Psalms
119:126). This verse has been discussed and
established by the Companions, but It is time to
act for YHVH—whenever Torah is fulfilled in the
world and people engage in it, the blessed Holy
One, as it were, rejoices in His handiwork and in
all worlds, and heaven and earth endure vitally.
Furthermore, the blessed Holy One gathers His
whole celestial family and says to them, ‘See the
Holy People that I have on earth, through whom
My Torah is crowned! See the work of My hands,
of whom you said, What is a human that You are
mindful of him…? (ibid. 8:5).’ When they see the
joy of their Lord in His people, they open in song:
Who is like Your people Israel, a nation unique on
earth? (2 Samuel 7:23).632
“However, when Israel neglects Torah, power
is weakened, as it were; and then, It is time to
act for YHVH—those inhabitants of the world, the
righteous who remain, must gird their loins and
perform worthy deeds for the blessed Holy One,
so that He may be strengthened by the righteous
among His forces, camps, and legions. Why?
Because they have violated Your Torah, and
inhabitants of the world do not engage in it
fittingly.”633
That driver who was goading the donkeys
behind said to them, “Please, to one question I
need to know the answer!”
Rabbi Yose said, “Surely, the way is paved
before us! Ask your question.”
He said, “This verse—if it were written One
should act or Let us act, then I would say
likewise. But why It is time? Further, to act for
YHVH—it should read before YHVH. Why for YHVH?”

Rabbi Yose said, “In many ways the path is

paved before us! One, we were two; and look, we
are three, and Shekhinah is included with us!
Another, I thought that you were only a withered
tree, but you are verdant like an olive tree.
Another, you have asked well; and since you have
begun speaking, continue!”634
He opened, saying, “It is time to act for YHVH
—they have violated Your Torah. ‫( עת‬Et), It is time,
to act for YHVH—there is a time, and then there is
a time! A time to love, and a time to hate
(Ecclesiastes 3:8). There is a time above, for that
time is mystery of faith, and this is called a time
of favor. This is the one whom a person must love
constantly, as is said: You shall love  ‫( את‬et) YHVH
(Deuteronomy 6:5). So, a time to love—this is the
one whom a person must love.
“There is another time, who is mystery of
other gods, whom a person must hate and after
whom his heart should not be drawn. So, a time
to hate. Therefore, regarding Aaron it is written:
Speak to Aaron your brother, that he not come at
just any time into the holy place (Leviticus
16:2).635
“Here, when Israel engages in Torah, that
time of faith is arrayed in Her adornments and
bedecked to perfection. But when Israel neglects
Torah, that time, as it were, is unadorned,
imperfect, and unillumined—as is written: It is
time to act for YHVH. What is ‫( לעשות‬la’asot), to act?
As is said: that God had created la’asot, to make
(Genesis 2:3). What is la’asot, to make? That the
bodies of demons remained, for the day had been
sanctified and they had not been made and they
remained la’asot, to be made—spirits with no body.
Here, too, It is a time la’asot, to actualize—She is
left unadorned and incomplete. Why? Because
they have violated Your Torah—because Israel
below has neglected words of Torah; for thus
that time exists, either ascending or descending
on account of Israel.”636
 Rabbi Yose and Rabbi Ḥiyya came [156a] and
kissed him on the head. Rabbi Yose said, “Surely,
it is beneath you to be driving the donkeys
behind us! Happy is this way on which we were
privileged to hear this! Happy is the generation
in which Rabbi Shim’on dwells, for even in the
mountains wisdom may be found!”637
Rabbi Yose and Rabbi Ḥiyya dismounted, and
the three of them walked on the way.638
That donkey-driver opened, saying, “As for
me, may my prayer to You, O YHVH, come at a
time of favor… (Psalms 69:14). We have learned:
‘When is a time of favor? When the congregation
prays.’ This is fine and certainly so, for then the
congregation prepares and arranges the
enhancement of this time, and then is a time of
favor and one must make a request, as is written:
God, in Your abundant love, answer me with Your
true deliverance (ibid.)—for then one must make
a request.639
“As for me, may my prayer to You—here is
mystery of single unification. ‫( ואני‬Va-ani), As for
me—King David, a place called Redemption. My
prayer—Prayer, and here it is joined to
Redemption, for it is one. When one joins
Redemption to Prayer, then is a time of favor. So
too, a time of favor is a totality as one: a time,
one; favor, one—combined with each other and
becoming one. King David sought to unify in this
verse a single unification.640
“Now, you might say, ‘Why was this verse
designated for minḥah of Sabbath?’ Well, it
appears appropriately on Sabbath in that minḥah
prayer, and not in the weekday prayer; for surely
minḥah of Sabbath is unlike that of the weekdays,
since during the week at the time of minḥah,
Judgment looms over the world and it is not a
time of favor, but on Sabbath—when all anger is
eliminated and all merges as one—even though
Judgment arouses, there is sweetness. So there
should be a verse of unification, to unify all
rungs; for when there is unification, Judgment
joins and blends with Compassion and all is
sweetened, and then is written a time of favor. A
time of favor—all merging as one; Judgment is
sweetened at that time, and there is total joy.641
“Moses departed from the world at the time
of minḥah on Sabbath, at a time of favor. At that
moment, there was favor above and sorrow
below. Therefore, gates are locked on Sabbath
from the time of minḥah onward. Which gates are
locked? Gates of the houses of study—to recall
Moses, Faithful Servant, on account of whom
Torah ceased at that time. Moses’ house of study
ceased to function at that time; all the more so,
others. Who would imagine that the gates of his
house of study were locked, while all others
would not be locked? The Torah of Moses
mourned for him at that time; who would not
mourn? Therefore, gates of houses of study are
locked, and everyone should justify the blessed
Holy One by way of praise, namely Your
righteousness is like the mighty mountains
(Psalms 36:7).642
“There are three who departed the world at
this time, all of whom are included in Moses. One
is Moses, supernal faithful one; another, Joseph
the Righteous; another, King David.
Consequently, three justifications of judgment
here. One is for Joseph the Righteous, first of all
of these: Your righteousness is like the mighty
mountains—Joseph, who alone is like the mighty
mountains, like all those towering mountains.
One is Moses, Faithful Prophet, corresponding to
what is written: Your righteousness, O God,
reaches the heights, as You have done great
things (Psalms 71:19), for he grasps all sides,
right and left. One is King David, corresponding
to what is written: Your righteousness is an
everlasting righteousness, and Your Torah is
truth (ibid. 119:142)—King David.643
“Thus all was withdrawn at this time, Written
Torah and Oral Torah; and so at this time, gates
of Torah were locked, and gates of all the world
are locked at this time. At the moment when
Joseph the Pious died, sources and springs dried
up, and all the tribes fell into exile. Those above
opened, chanting, Your righteousness is like the
mighty mountains…. At the moment when Moses
died, the sun darkened at noon and Written
Torah was locked up—that light of the
resplendent speculum. At the moment when King
David died, the moon withdrew her light [156b]
and Oral Torah withdrew her light.644
“Ever since that time, dissension over the
Mishnah has increased, the sages are in dispute,
and all the mighty of heart are in confusion.
Therefore, the joy of Torah is absent at that time
throughout all generations of the world. Now, if
there was a need for restrictive fasts decreed by
the rabbis—when so-and-so died, they decreed a
fast; when such-and-such happened, they
similarly decreed—then when the joy of Written
Torah and Oral Torah was withdrawn so
extremely at that time, it is all the more
necessary to lock the gates of Torah at that time.
Therefore, justifications of judgment, as has been
said.”645
Rabbi Yose and Rabbi Ḥiyya rejoiced, and
kissed him on the head as before. They said,
“Happy is our share on this way!”
 He opened again, saying, “Wisdom
strengthens the wise more than ten rulers who
are in the city (Ecclesiastes 7:19). Wisdom
strengthens the wise man—Moses. When he
ascended Mount Sinai to receive the Torah, all
the heavens trembled, and all the supernal
camps said before Him, ‘Master of the Universe!
Is not all our goodness and joy contained in the
Torah, and You wish to bring it down to earth?’
They gathered against Moses to set him on fire.
Moses steeled himself…, as the Companions have
established, that the blessed Holy One said to
Moses…646
“However, Wisdom strengthens the wise—
anyone who engages in Torah devotedly is
strengthened by her in time of need, being
provided with power and potency, being
protected whenever necessary. That potency and
power—from where does it surge? The verse
resumes, saying, ‫( מעשרה‬me-asarah), from ten, rulers
—ten utterances written in the Torah, who are
ten supernal rulers by whom a person is
strengthened in this world and in the world that
is coming. All mysteries of the world, all
commandments, all wisdom above and below are
all included in Torah. Happy is the share of one
who engages in Torah, so as to be empowered
potently in the world that is coming!647
“Ten rulers: ten types of wisdom are included
in Torah, in ten engraved names, interwoven in
one name of twenty-two engraved letters,
mysteries of the world that is coming, in those
radiancies that no eye is empowered to see—or
even by contemplation to know or perceive that
yearned delight that the blessed Holy One
bestows upon the righteous in the world that is
coming, as is said: No eye has seen, O God, but
You, what You will do for one who awaits You
(Isaiah 64:3).648
“A person’s table entitles him to eat at
another table, delighting in that world, as is said:
for at the king’s table he would always eat (2
Samuel 9:13). And King David used to say, You
will set out a table before me in the face of my
foes (Psalms 23:5)—arrangement of the table is
in that world, for then comes the yearned delight
enjoyed by the soul in the world that is
coming.649
“Now, do souls have a table in that world?
Yes, for they eat food and sustenance of delight
in that world, just as supernal angels eat. And do
holy angels eat? Yes; like them, Israel ate in the
desert. That food is mystery of dew, flowing and
drawn from mystery of the World that is Coming
—food of radiance, holy anointing oil—and souls
of the righteous are nourished from this in the
Garden of Eden, enjoying themselves there. For
souls of the righteous are clothed there in the
lower Garden of Eden as in this world.650
“On Sabbaths and festivals they strip
themselves and ascend to gaze upon the glory of
their Lord and to revel in supernal delight
fittingly, as is written: From new moon to new
moon and from Sabbath to Sabbath, all flesh
shall come to bow down before Me (Isaiah
66:23). Now, will all flesh come? It should not
have been written so, but rather, all spirits or all
souls. Why all flesh? However, the blessed Holy
One formed the human being in this world on the
pattern of supernal Glory above. That supernal
Glory is spirit of spirit and soul of soul, [157a]
until reaching a certain place below called Body;
and into this enters one spirit of the source of
life, called all, containing all goodness, all food
and sustenance of that body. This is the mystery
of The abundance of earth is in all (Ecclesiastes
5:8). This all is everything, spirit for that body.
“Similarly, the human being in this world is a
body, and the spirit ruling him resembles that
spirit ruling the Body, called all, and this is called
all flesh, and so it is written: All flesh shall come
to bow down before Me. Of that delight is written
No eye has seen, O God, but You, [what You will
do for one who awaits You].”651
The Companions rejoiced on the way. When
they reached a certain mountain, Rabbi Ḥiyya
said to that donkey-driver, “What is your name?”
He replied, “Ḥanin.”
He said to him, “May the blessed Holy One
‫( יחנך‬yoḥnekha), be gracious to you, and hear your
voice when you need Him.”652
Rabbi Yose said, “Surely the sun is inclining,
and here behind this mountain lies a village
named after you, called Kefar Ḥanin. Let us
spend the night there in honor of your name.”653
Arriving there, they entered their inn, and a
table was prepared for them with many kinds of
food. Rabbi Ḥiyya said, “Surely this table
resembles the world that is coming, and we
should elevate this table and adorn it with words
of Torah!”
Rabbi Yose opened, saying, “When you have
eaten and are satisfied, you shall bless YHVH your
God for the good land that He has given you
(Deuteronomy 8:10). If so, how do we know that
this applies outside the Land, since in that case it
seems unnecessary? Well, when the blessed Holy
One created the world, He divided the earth:
habitation is on one side and desolation on the
other. He divided habitation and centered the
whole world around a single point. What is that?
The Holy Land. The center of the Land and of the
whole world is Jerusalem, and the center of
Jerusalem is the Holy of Holies, where all
goodness and nourishment for all habitation
descend from above, and there is not a single
place in all of habitation that is not nourished
from there.654
“He divided desolation, and there is no
harsher desolation in the world than that desert
whose fierce power was broken by Israel over
forty years, as is said: who leads you through the
great and terrible desert—fiery serpents and
scorpions, and thirst, where there is no water
(Deuteronomy 8:15). Over that desert rules the
Other Side, and against his will, Israel traversed
it and broke his power over forty years. If Israel
had been found worthy during those forty years,
that Other Side would have been eliminated from
the world; but since they angered the blessed
Holy One all those times, the Other Side was
strengthened and they all fell there under his
power.655
“Now, you might say, ‘What about Moses,
who surpassed all inhabitants of the world—how
did he fall there?’ Not so! For Moses the Faithful
was not in his power—but rather, Mount Abarim.
What is ‫( העברים‬ha-avarim), Abarim? Dissension, for
supernal rulers above disputed over it, and it was
not handed over to any official or to the Other
Side; and so it remained until Moses, Faithful
Servant, came and controlled it. There he was
buried, and none but the blessed Holy One
attended to him, as is written: He buried him in
the valley (Deuteronomy 34:6). He buried him—
who? The one who is noted anonymously: To
Moses He said (Exodus 24:1), and it is not
written who it was; He called to Moses (Leviticus
1:1), and it is not written who it was. Here too:
He buried him, and it is not written who it was.
But surely this place is known to the
Companions. Therefore, that mountain was ruled
by no one but Moses; he is there. And in order
that all other generations of the world may know
that those who died in the desert will rise, He
planted their shepherd among them, so that all
of them will be aroused in revival in the world
that is coming.656
“Now, you might say, ‘If that desert is the
potency of the Other Side, how could the blessed
Holy One command that the goat should be sent
to another mountain? [157b] They should have
sent it to that mountain in the desert where
Israel journeyed.’ However, since Israel had
journeyed there for forty years, his power was
broken, whereas his power was strengthened in
a place where no man had ever passed. That
mountain [in the desert] was the dwelling place
of Israel for forty years; but the destination of
that goat is a towering mighty rock, and below
the depth of that rock, where no human has
entered, he rules utterly, eating his prey—so that
he will be removed from Israel and no accuser
will loom over their habitation.657
“The dominion of mystery of faith is in the
central point of the whole world, in the Holy of
Holies, and even though now it no longer exists,
for its sake the whole world is nourished—food
and sustenance to all, in every place of
habitation. Thus, although Israel lives outside the
Holy Land, due to the power and merit of the
Land food and sustenance become available for
the whole world. Therefore it is written: You shall
bless YHVH your God for the good land that He has
given you—for the good land, precisely, since for
its sake there is food and sustenance in the
world.658
“One who delights at his table and enjoys
that food, should be mindful and concerned
about the holiness of the Holy Land and the
Temple of the King that has been destroyed.
Because of the sadness he feels at his table, in
the midst of that joy and feasting there, the
blessed Holy One considers him to have rebuilt
His house and to have rebuilt those ruins of the
Temple. Happy is his share!659
“The cup of blessing pertains only with three,
because from the mystery of three patriarchs it is
blessed, so a cup is required only with three. The
cup of blessing should be given with the right
and left hands, and received between both of
them, so that it will placed between right and
left. Afterward, it should be left in the right,
since from there it is blessed.660
“Ten things have been said concerning the
cup of blessing, and all are fitting, because
perfection of the cup of blessing consists of ten,
as the Companions have established. One must
gaze upon the cup of blessing, since it is written:
The eyes of YHVH your God are perpetually upon
her (Deuteronomy 11:12), and it should not be
forgotten by the eye, but rather gazed upon.661
“The cup of blessing is blessed by the
blessing that one offers over it to the blessed
Holy One. Therefore it is mystery of faith, and
must be guarded with utmost care—like that
which is vital to the king—since for its sake one’s
table will be blessed.662
 “While a person recites Grace after Meals,
the table must not be empty, since no blessing
appears upon an empty table, as has been
established, for it is written: Tell me, what do you
have in the house?… (2 Kings 4:2). Therefore, the
table should not appear empty, for supernal
blessings settle only upon a place that is
complete. This is the mystery of In the heart of
all who are wise-hearted I have set wisdom
(Exodus 31:6), and similarly, He gives wisdom to
the wise (Daniel 2:21). Upon this mystery is
based the table of the Bread of the Presence, as
is written: You shall set on the table the Bread of
the Presence, before Me continuously (Exodus
25:30).”663
Rabbi Ḥiyya and
[160b]664 The Dwelling Rabbi Yose were
you shall make of ten traveling on the
curtains… (Exodus road. As they were
26:1).665 going, Rabbi Yose
said, “Let us
commence times of delight and speak words of
Torah!”666
Rabbi Yose opened with words of the
recitation of Shema, saying, “It is written: ‫שמע‬
(Shema), Hear, O Israel! YHVH our God, YHVH is one
(Deuteronomy 6:4). And it is written: Hear, O
Israel! This day you have become a people [to
YHVH your God] (ibid. 27:9). And it is written:
Hear, O Israel! You are today crossing the Jordan
(ibid. 9:1). Why all these Hears that Moses said?
For Hear, O Israel of unification is fitting, and
comes in order to be expounded; but these
others, why?667
“Well, they come to be expounded. Hear, O
Israel of unification—this surely comes to be
expounded; here the unity of supernal Wisdom is
intimated and seen. ‫( שמע‬Shema), Hear—‫( ע‬ayin) is
one of the large letters. Why? Because it alludes
to a single totality, including above and below as
one, in single unification: ‫( שם ע‬shem, ayin), name,
seventy. Here this name is included with those
seventy supernal names, from which this name is
blessed and with which it is combined. They
must be combined as one in single unification,
focusing intention upon them; for surely, seventy
names are mystery of the supernal chariot, and
from this supernal chariot this name is blessed,
enveloped by them.668
“Afterward, Israel, included in the whole. But
we have learned: This is Israel the Elder, so that
Israel may share in one totality—the place where
all conjoins. So, ‫( שמע ישראל‬Shema Yisra’el), Hear, O
Israel—now the Wife cleaves to Her Husband
and all becomes one totality; this is Hear, O
Israel of unification. Israel unites three aspects:
‫( יהוה אלהינו יהוה‬YHVH Eloheinu YHVH), YHVH our God, YHVH,
so that all becomes one.669
 “Hear, O Israel in all other verses is not of
this kind, yet all of them come to be expounded
and all cling to another place, to a lower rung.
Hear, O Israel! This day you have become a
people (Deuteronomy 27:9). Hear, O Israel—fine.
But why This day ‫( נהײת‬nihyeita), you have become,
a people? The verse should read ‫( הײת‬hayita), you
became; why nihyeita, you have become? Well,
people always implies that their hearts have
been broken to serve, as is said: ‫( נהײתי‬Nihyeiti), I
grew faint, and languished [many days. Then I
arose and attended to the king’s business]
(Daniel 8:27). And this is what is written: Hear
me, my brethren and my people! (1 Chronicles
28:2). If my brethren, why my people? And if my
people, why my brethren? Well, David said, ‘If
[you serve] willingly, you are my brethren; and if
not, you are my people—to break your hearts in
order to serve me.’ Thus, This day you have
become a people—you have broken your heart to
serve the blessed Holy One.670
“Hear, O Israel! You are today crossing [the
Jordan] (Deuteronomy 9:1)—all on the lower
rung. What is the difference between them? Well,
Hear, O Israel of unification—none of them
resembles this one, for this is mystery of above
and below, fittingly, always mystery of accepting
upon themselves the yoke of the Kingdom of
Heaven. For at that moment a person must be
prepared to unify the name of the blessed Holy
One and to accept upon himself the yoke of the
Kingdom of Heaven. When he comes to accept
upon himself the yoke of the Kingdom of Heaven,
Shekhinah appears and settles upon his head,
standing over him like a witness, testifying
before the blessed Holy One that this one is
unifying His name, and His name is unified above
and below fittingly. Therefore, ‫( ע‬ayin) is one of
the large letters, ‫( ד‬dalet) is one of the large
letters, to be ‫( עד‬ed), a witness, before the Holy
King, as has been established.671
“‫( יהוה אלהינו יהוה‬YHVH Eloheinu YHVH), YHVH our God,
YHVH—mystery of unification in three aspects, as
the Holy Lamp has established, arousing its
meaning in many places, and we are not
permitted to arouse it further.672
“Shekhinah comes and settles upon the head of
a person who unifies the name [161a] of the
blessed Holy One above and below fittingly, and
She blesses him with seven blessings,
proclaiming for him: He said to me, ‘You are My
servant, Israel, in whom I glory’ (Isaiah 49:3).”673
Rabbi Ḥiyya opened after him, saying, “You
yourself were shown to know that YHVH is God in
the heavens above and on the earth below, there
is none else  (Deuteronomy 4:35). This verse
should be contemplated. You yourself were
shown—what does this mean: You were shown?
Well, when Israel came out of Egypt, they knew
nothing of the mystery of faith of the blessed
Holy One, because they had all been worshiping
idols in an alien land in exile and had forgotten
the whole essence of faith that they originally
possessed, which all those twelve tribes had
inherited from their father Jacob.
“When Moses came, he taught them that
there is a supreme God in the world, as has been
established. Afterward, they saw all those
miracles and mighty deeds by the sea, and all
those miracles and mighty deeds that He
performed for them in Egypt. Then they saw
many mighty deeds with the manna and the
water, and learned the way of the blessed Holy
One, until they came to this moment.
 “Moses said to them, ‘Until now, you had to
be taught as one teaches a child. From now on—
You yourself were shown, and you have learned
by now—to know: to know, contemplate, and
enter the mystery of faith. What is that? That
YHVH is Elohim.674

“Now, if you say, ‘This is a small matter to

know,’ look at what is written: Know today and
take to your heart that YHVH is Elohim
(Deuteronomy 4:39)! And if you say, ‘This is a
small matter,’ look at what is written: in the
heavens above and on the earth below, there is
none else (ibid.)! Upon this depends the whole
mystery of faith—to know mystery of all
mysteries from this, to know secret mystery of all
secrecies. ‫( יהוה אלהים‬YHVH Elohim), complete Name,
and all is one.675
“You yourself were shown to know—here is
mystery of mysteries for those fathomers of
qualities.676
“Happy are those, all those who engage in
Torah! For when the blessed Holy One created
the world, He gazed into Torah and created the
world; by Torah the world was created, as they
have established, for it is written: I was beside
Him as ‫( אמון‬amon), a nursling (Proverbs 8:30). Do
not read ‫( אמון‬amon), nursling, but rather ‫אומן‬
(umman), artisan.
“Now, was Torah an artisan? Yes. This may
be compared to a king who wishes to build
palaces. If he does not appoint an artisan, he
cannot build the palaces. Once the palaces are
built, the king’s name alone is esteemed: ‘These
are palaces built by the king! The king conceived
those palaces!’
 “Similarly, the blessed Holy One wished to
create the world, and He gazed upon the artisan.
Although the artisan built the palaces, the King’s
name alone is esteemed. Surely the King built
the palaces! Torah exclaims, ‘I was beside Him
as an artisan! By me, the blessed Holy One
created the world!’677
“Now, did the blessed Holy One create the
world by her? Well, before the world was
created, Torah preceded the world by two
thousand years. And when the blessed Holy One
wished to create the world, He gazed upon
Torah, upon every single word, and formed
correspondingly the artistry of the world; for all
things and actions of all worlds are in Torah.
Therefore, the blessed Holy One gazed upon her
and created the world. Not that Torah created
the world, but rather the blessed Holy One, by
gazing into Torah, created the world. So we find
that the blessed Holy One is an artisan, and
Torah, corresponding to Him and beside Him, is
an artisan. It is not written I was an artisan, but
rather beside Him—since the blessed Holy One
gazed upon Her, she was beside Him as an
artisan.678
“Now, you might say, ‘Who can be an artisan
beside Him?’ Well, the gaze of the blessed Holy
One was in this manner. In Torah is written: In
the beginning God created heaven and earth
(Genesis 1:1)—He gazed at this and created
heaven. In her is written: God said, ‘Let there be
light!’ (ibid., 3)—He gazed at this statement and
created light. And so with every single word
written in Torah: the blessed Holy One gazed and
formed that thing. Therefore it is written: beside
Him. In this manner was the whole world
created.
 “Once the world was created, not a single
thing was firmly established until an impulse
arose in the Will to create the human being, who
would engage in Torah and for whose sake the
world would endure. Now, [161b] whoever gazes
upon Torah and engages in her, as it were,
sustains the world. The blessed Holy One gazed
into Torah and created the world; a human gazes
into Torah and sustains the world. Thus, the
making and sustenance of the whole world is
Torah. Therefore, happy is the person who
engages in Torah, for he sustains the world!679
“When an impulse arose in the Will of the
blessed Holy One to create a human being, his
image and existence stood before Him as he
would be in this world. And even today, all
inhabitants of the world, before they come to this
world, all stand in their images as they exist in
this world, in a single treasure-house, where all
souls of the world are clothed in their images.680
“As they are about to descend to this world,
the blessed Holy One calls upon one official
whom He has appointed over all souls destined
to descend to this world, and says to him, ‘Go,
bring Me the spirit of so-and-so.’ At that moment
the soul comes, clothed in the image of this
world, and the official presents her before the
Holy King.
“The blessed Holy One speaks to her and
adjures her that when she descends to this world
she will engage in Torah in order to know Him
and to know the mystery of faith. For whoever
exists in this world and does not strive to know
the blessed Holy One—better for him if he had
never been created. Therefore, she is presented
before the Holy King, so that she will attain
knowledge in this world and devote herself to the
blessed Holy One in the mystery of faith. As is
written: You yourself were shown to know
(Deuteronomy 4:35)—you were shown by that
official to the blessed Holy One; to know: to
know and contemplate in this world the mystery
of faith, for that is why the blessed Holy One
brought the human being into this world.681
“What is to be known? That YHVH is Elohim
(ibid.). This is totality of the whole mystery of
faith, totality of above and below, totality of the
whole Torah. In this mystery lies totality of the
whole mystery of faith, certainly so! Totality of
the whole Torah—mystery of Written Torah and
mystery of Oral Torah, and all is one. Totality of
mystery of faith, for it is the complete Name; this
is the mystery of faith. And who is it? YHVH is one
and His name one (Zechariah 14:9). Hear, O
Israel! YHVH our God, YHVH is one (Deuteronomy
6:4)—one unification. ‘Blessed be the name of
His glorious kingdom forever and ever!’—
another unification, so that His name may be
one. This is mystery of YHVH is Elohim, when they
are in one unity.682
“Now, you might say, ‘If so—that this
corresponds to what is written: YHVH is one and
His name one—that is not the same as YHVH  ‫הוא‬
(hu), He is, Elohim. For if it were written: YHVH and
His name are one, I would say so; but rather it is
written: YHVH is one and His name one, and so it
should say similarly: YHVH ‫( הוא‬hu), He is, Elohim hu,
He is, and then it would resemble YHVH is one and
His name one.’683
“However, all is one; for when these two
names unite, they become one, intermingling, all
becoming a complete Name in single unity. Then,
YHVH is Elohim, for then all merges with one
another, becoming one. Until each one unites on
its own, they are not included in one another,
becoming all one.684
“Totality of the whole Torah, certainly so! For
Torah is Written Torah and Oral Torah—Written
Torah corresponding to YHVH, Oral Torah to Elohim.
Because Torah is mystery of the Holy Name, it is
called so: Written Torah and Oral Torah, one
general and one particular. The general requires
the particular, and the particular requires the
general; uniting with each other, all is one.685
“Thus, totality of Torah is totality of above
and below, for this name is above and that name
is below, one being mystery of the upper world,
the other mystery of the lower world. Therefore
it is written: You yourself were shown to know
that YHVH is [162a] Elohim—this is totality of all,
and this a person must know in this world.686
“Now, you might ask, ‘Where are the
commandments of Torah here in this totality?’
Well, one is Remember, and one is Observe, and
all commandments of Torah are included in
these, in mystery of Remember and in mystery of
Observe, and all is one.”687
Rabbi Yose opened, saying, “Regarding what
we have learned, that the evening prayer is
obligatory, it is surely obligatory, for the
recitation of the evening Shema is obligatory; the
blessed Holy One is unified at night just as He is
unified during the day, and the attribute of night
is included in the day, and the attribute of day is
included in the night, forming union. One who
says that it is optional relies on the fact that
sacrificial portions and fat are consumed during
the night, as we have established.688
“It is written: You shall love YHVH your God
with all your heart, with all your soul…
(Deuteronomy 6:5). We have already established
this verse, as have the Companions, but one
should ask: If in this unification of Hear, O Israel,
all is included—right and left—why is it written
afterward: You shall love; It shall be, if you
indeed [heed My commands] (ibid. 11:13), since
they were already included in the unification?
Well, there, in general; here, in particular—and
so it must be. We have already aroused the
mystery of this unification.689
“The unification corresponds to tefillin of the
head and tefillin of the arm. In tefillin of the head
are four portions, as has been said, and here are
three names. There, four portions, each and
every one by itself; and here, three names. What
is the difference between them? Well, those four
portions have already stimulated discussion: one
is a primordial, supernal point; one is mystery of
the World that is Coming; one is right, and one is
left. These are mystery of tefillin of the head.
Here, in mystery of this unification, three names,
corresponding to those four portions. First YHVH
is supernal point, beginning of all. Eloheinu, Our
God—mystery of the World that is Coming. Last
YHVH entirety of right and left as one, in single
totality. These are tefillin of the head, and this is
the first unification.690
“Tefillin of the arm—totality of all these as
one, and this is mystery of ‘Blessed be the name
of His glorious kingdom forever and ever!’ Here
is entirety of tefillin of the head, included in
tefillin of the arm.691
“This mystery is ‘Blessed’—mystery of
supernal point, who is blessed, for all blessings
flow from there. Now, if you say, ‘The World that
is Coming is called Blessed’—not so! For
supernal point is male; World that is Coming,
female. He is Blessed, and She is Blessing;
Blessed, male; Blessing, female. So, Blessed is
supernal point. ‘Name’ is the World that is
Coming, who is great name, as is said: What will
You do for Your great name? (Joshua 7:9).
‘Glorious’ is supernal Glory, who is right and left.
And all are included in this tefillah of the hand,
who is ‘His kingdom,’ grasping all. In this
Kingdom are contained all worlds, to be
nourished and sustained with all that is
needed.692
“This is unity of tefillin of the head and
tefillin of the arm. Corresponding to the mystery
of unification of tefillin is unification of all, and
this is clarification of the matter. I arranged this
unification before the Holy Lamp, and he told me
that unification is arranged in four ways and this
is the clearest of them all. Certainly so! All of
them are mystery of unification, but the
arrangement of tefillin is supernal unification,
fittingly.693
“Since right and left have been combined in
mystery of one name in general, it is necessary
afterward to express them in particular—but not
by way of unification, for unification appears in
the first verses, so that YHVH is one in tefillin of
the head and His name is one in tefillin of the
arm, all becoming one. Once unification has been
all arranged in general, from the head of the
supernal point, it is necessary afterward to
arouse from the head of primordial light, which
is head of all.694
“You shall love (Deuteronomy 6:5)—
beginning of the right, to love the blessed Holy
One with the love of His cleaving. Who is that?
This right arouses love. If one loves the blessed
Holy One, He arouses His right toward him and
receives him [162b] in love. All things in the
world depend only upon will. Spirit draws spirit,
bringing spirit, and the mnemonic is: If he sets
his heart upon Him, he will gather in His spirit
and soul (Job 34:14).695
“When a person arouses love toward the
blessed Holy One, arousal of the right is roused
only in three ways, as is written: with all your
heart, with all your soul, and with all your might
(Deuteronomy 6:5)—look, three ways here! For
you should not say, ‘Either one or the other’;
rather all are necessary, since it is not written or
with all your soul or with all your might—rather
all are necessary: heart, soul, and wealth.696
Then the blessed Holy One arouses His right
hand toward him, extending it to him and
receiving him. Of this is written YHVH’s utterance
to my lord: ‘Sit at My right hand’ (Psalms 110:1).
We have already aroused the mystery of this
verse, that King David was speaking about his
rung, when linked to the right.697
“Thirteen commandments here on the right:
You shall love YHVH your God—one. With all your
heart—two. With all your soul—three. And with
all your might—four. You shall retell them
incisively to your children—five. And speak of
them—six. When you sit in your house—seven.
And when you go on the way—eight. And when
you lie down—nine. And when you rise—ten. You
shall bind them as a sign upon your hand—
eleven. And they shall be as frontlets between
your eyes—twelve. You shall write them on the
doorposts of your house—thirteen.698
“These thirteen commandments depend on
the right, and left is included in right, and so it
should be. Whenever left arouses, right begins it
first. Therefore, if they prove worthy, left is
included in right; and if not, right is included in
left, and left dominates. The mnemonic for this is
if at the beginning, as in: If by My laws you walk
(Leviticus 26:3). Everywhere left arouses in love
in mystery of right, and afterward its Judgment
intensifies, and so it should be everywhere. The
Companions have already aroused the meaning
of these matters.”699
Rabbi Ḥiyya came and kissed him.
He opened, saying, “The Dwelling you shall
make of ten curtains (Exodus 26:1). Here is
mystery of unification, for perfection of the
Dwelling consists of numerous rungs, and of it is
written The Dwelling will be one (ibid., 6), to
demonstrate that all members of the body are
mystery of one body.700
“In a human being are numerous members,
higher and lower—some internal, within; others
visible externally—yet all are called one body,
one person in a single bond. So too, the
Dwelling: all those members correspond to the
pattern above, and when all joins as one, then is
written: The Dwelling will be one.701
“Commandments of Torah are all members
and limbs in mystery above. When they all join as
one, then all amount to one mystery. In the
mystery of the Dwelling, consisting of limbs and
members, all amount to mystery of ‫( אדם‬adam), the
human—resembling commandments of Torah; for
commandments of Torah are all in mystery of
adam, male and female, because when they join
together, they are one mystery of adam. One who
omits even a single commandment of Torah
diminishes, as it were, the image of faith, for all
those members and limbs form the image of adam.
Thus, all attains mystery of unification. And since
Israel is one nation, it is written: You—My flock,
flock of My pasture—are adam, human (Ezekiel
34:31), and it is written: Who is like Your people
Israel, one nation on earth? (2 Samuel 7:23).”702
Rabbi Yitsḥak was in the presence of Rabbi
El’azar, and said to him, “Surely, the love that a
person feels for the blessed Holy One is aroused
only from the heart, for the heart is arousal,
arousing love toward Him, and the
Compassionate One desires the heart. If so, why
is it written: with all your heart and afterward
and with all your soul (Deuteronomy 6:5),
implying that there are two types: one, the heart;
and another, the soul? If the heart is the essence,
why need the soul?”703
He replied, “Surely, heart and soul are two,
uniting into one. For heart, soul, and wealth all
unite with one another, and heart is unification of
all. This corresponds to what has been said: with
all  ‫( לבבך‬levavekha), your heart—with two hearts,
namely two impulses: one, the good impulse; the
other, the evil impulse. Each one of these two is
called heart: one [163a] is called good heart; the
other, evil heart. Therefore, levavekha, namely two:
the good impulse and the evil impulse.704
“‫( ובבל נפשך‬Uv-khol nafshekha), With all your soul—
the verse should read with your soul; what is
with all your soul? Why with all? Well, to include
nefesh, ruaḥ, and neshamah; this is with all your soul
—whatever this soul holds.705
“And with all your wealth—similarly, there
are various kinds of wealth, all different from one
another, and so it is written: and with all. Love
for the blessed Holy One entails offering Him all
this—loving Him with every single one.706
“Now, you might say, ‘How can a person love
the blessed Holy One with the evil impulse? For
look, the evil impulse is hostile, preventing a
person from serving the blessed Holy One! How
can he love Him with it?’ Well, this is a greater
service of the blessed Holy One, when the evil
impulse is overturned by the love that one feels
for the blessed Holy One. For when the evil
impulse is overturned and broken by a person,
this is true love of the blessed Holy One, since he
knows how to draw that evil impulse to His
service.707
“Here is a mystery for masters of
qualities:708 Everything that the blessed Holy
One has made, above and below, is all intended
to manifest His glory, and all is for His service.
Now, who has ever seen a servant denouncing
his master, opposing everything that his master
wishes? It is the will of the blessed Holy One that
humans should serve Him constantly, walking in
the path of truth, thereby becoming worthy of
many benefits. Since this is His will, how can an
evil servant come and oppose, by his Master’s
will—luring people to an evil path, distancing
them from the good path, and causing them to
disobey the will of their Lord?709
“But actually, he is doing the will of his
Master! This may be compared to a king who had
an only son, whom he loved exceedingly. He
commanded him, in love, not to approach an evil
woman, for whoever approached her would be
unworthy of entering the king’s palace. The son
consented to do his father’s will in love.
“In the king’s abode, outside, was a harlot,
comely in appearance and beautiful in form.
Some days later, the king said, ‘I want to see my
son’s devotion to me.’ He called for that harlot
and said to her, ‘Go and seduce my son,’ to see
his son’s devotion to him.
 “That harlot, what could she do? She went
after his son and began embracing him, kissing
him, seducing him with all kinds of enticements.
If that son is worthy and obeys his father’s
command, he rebukes her, pays no heed to her,
and thrusts her away from him. Then the father
rejoices in his son and brings him into his palace,
giving him gifts and presents and great honor.
Who caused all this honor for that son? You must
admit, that harlot!710
“And that harlot, does she deserve praise for
this or not? Surely she does, from every aspect.
First, because she carried out the king’s
command; and second, because she brought
upon the son all this honor, all this goodness, all
this love of the king toward him. Therefore, it is
written: and look, it was very good (Genesis
1:31). And look, it was good—this is the Angel of
Life; very is the Angel of Death, who is surely
very good for whoever heeds his Lord’s
command.711
“Come and see: Were it not for this accuser,
the righteous would not inherit those supernal
treasures reserved for them in the world that is
coming. Happy are they who have encountered
this accuser, and happy are they who have not
encountered him! Happy are they who have
encountered him, for through him they inherit all
that goodness, all that bliss, all those delights of
the world that is coming, of which is written No
eye has seen, O God, but You, what You will do
for one who awaits You (Isaiah 64:3).
“Happy are they who have not encountered
him, for through him they inherit Hell and are
banished from the land of the living—the wicked
who do not heed their Lord and are drawn after
him. Therefore, the righteous should be grateful
to him, for through him they inherit all that
goodness, bliss, and delight in the world that is
coming.712
“What is the benefit for this accuser when
the wicked obey him? [163b] Well, even though
he has no benefit, he fulfills the command of his
Master. Furthermore, he is strengthened
because of this; since he is evil, he becomes
stronger when perpetrating evil. A wicked
person is strengthened only after he has killed
someone. Once he has killed people, he is
emboldened, empowered potently, and feels
pleasure. Similarly, that accuser grows in power
only after he has lured people, accused them,
and killed them. Then he is pleased,
strengthened, and potently empowered.713
“Just as the side of life is strengthened when
people are good and walk on the straight path, so
too this accuser is strengthened and empowered
when the wicked heed him and are dominated by
him—may the Compassionate One save us!714
“Happy are they who are worthy of defeating
him and overturning him, earning the world that
is coming because of him! One should be
strengthened by the blessed Holy One constantly.
Of this is said Happy is the human whose
strength is in You—highways in their heart
(Psalms 84:6). Happy are they in this world, and
happy are they in the world that is coming!”
Rabbi Yose, Rabbi Yehudah, and Rabbi Ḥiyya
were traveling on the road, and Rabbi El’azar
met them. As soon as they saw him, they all
dismounted from their donkeys. Rabbi El’azar
said, “Surely, I have seen the face of Shekhinah! For
when one sees the righteous or virtuous of the
generation and meets them, they are surely the
face of Shekhinah.
 “Why are they called the face of Shekhinah?
Because Shekhinah is hidden within them: She is in
concealment and they are revealed, for those
close to Shekhinah are called Her face. And who are
they? Those with whom She adorns Herself to
appear before the supernal King. Now, since you
are here, surely Shekhinah is arrayed upon you, and
you are Her face.”715
He opened, saying, “Please, take my blessing
that has been brought to you (Genesis 33:11).
When Jacob saw Samael the Accuser on that
night, he saw him in the form of Esau and did not
recognize him until morning rose. As soon as
morning rose and he looked upon him, he saw
him with a face concealed and revealed. Gazing
at that image like the image of Esau, he
immediately perceived that it was the Prince of
Esau; he seized him. What is written? Let me go,
for dawn is breaking! (ibid. 32:27), and the
Companions have educed: because his time had
arrived to offer song and praise to the blessed
Holy One; therefore, for dawn is breaking.716
“Here one should contemplate, for surely his
dominion is only at night in the darkness, and
this is the mystery of terror in the nights (Song
of Songs 3:8), namely the fear of Hell. As for its
saying in the nights—he and his female.
Therefore, he rules only by night.
“This is why it says He said, ‘Let me go, for
dawn is breaking!’ Why for dawn is breaking?
Because when morning comes and the dominion
of darkness of night is eliminated, then he and
his legions enter the hollow of the great abyss in
the North, until night enters and dogs are untied,
ruling and roaming the night until morning
comes. This is why he said urgently ‘for dawn is
breaking!’—because he does not rule by day.717
 “Similarly, the exile of Israel, which
resembles night and is called night. Edom, the
wicked kingdom, rules over Israel until morning
comes—when the blessed Holy One will illumine
them and [Edom’s] dominion will be
eliminated.718
“Therefore, for dawn is breaking! He was
pressured by [Jacob’s] hold and his power
weakened, for night had passed. So Jacob held
him tight and saw that his image was like that of
Esau, though not so clearly. And then he
confirmed the blessings.719
“What is written previously? For truly I have
seen your face as one sees the face of Elohim, and
you received me favorably (Genesis 33:10). For
he saw in that face the identical image in which
Samael appeared to him, because any realm to
which a person is linked is revealed in his
face.720
“As for you, Shekhinah is with you, and your
faces are like Her face. Happy are you!”721
He said, “If we were going on the same way, I
would sit with you; but now that you are heading
your way and I am heading mine, I will part from
you with a word [164a] of Torah.”
He opened, saying, “A song of ascents. ‫לשלמה‬
(Li-Shlomo), Of Solomon. Unless YHVH builds the
house, its builders labor in vain. Unless YHVH
watches over the city, the watchman looks out in
vain (Psalms 127:1). Now, did King Solomon
utter this praise when he built the Temple? Not
so, for King David uttered it for King Solomon,
when Nathan came to him and told him about
Solomon. Afterward King David showed his son
Solomon an image of the Temple, and when
David saw this image of the Temple with all its
array, he uttered a song for Solomon: Unless YHVH
builds the house….722
“Alternatively, A song of ascents. ‫( לשלמה‬Li-
Shlomo), For Solomon—for the King who possesses
‫( שלמא‬shelama), peace. What song is this? A song
and praise above all other songs, for this
transcends them all.723
“Unless YHVH builds the house—King David
saw all those seven pillars upon which this house
stands, for they stand row by row to build this
house. Above them all stands the Master of the
house, who moves over them, giving them power
and strength, to every single one fittingly. Thus,
if this King who possesses peace, who is Master
of the house, does not build this house, its
builders labor in vain—those pillars standing
above this house.724
“Unless YHVH watches over the city—the King
who possesses peace. The watchman looks out in
vain—one pillar upon which the world is
established. And who is that? Righteous One, for
He guards this city.725
“As for the Dwelling made by Moses, Joshua
stood constantly, guarding it; for this could be
guarded only by one called a youth, as is written:
Joshua son of Nun, a youth, would not depart
from within the Tent (Exodus 33:11). Afterward
this Dwelling was guarded only by means of a
youth, as is written: The youth Samuel was
serving (1 Samuel 3:1)—he was guarding there,
because guarding of the Dwelling is only by a
youth.726
“However, the Temple was not so, for its
guarding is only by the blessed Holy One, as is
written: Unless YHVH watches over the city, the
watchman looks out in vain. Who is the
watchman? The one guarding the Dwelling, who
is called so: Youth, Metatron.727
“But as for you, holy ones of the Highest, you
are not guarded as the Dwelling is guarded;
rather, your guarding consists in the blessed
Holy One Himself, as is written: YHVH will guard
your going and your coming, now and forever
(Psalms 121:8). For whenever the righteous are
traveling on the road, the blessed Holy One
guards them constantly, as is written: YHVH will
guard you from all evil, He will guard your soul.
YHVH will guard your going and your coming, now
and forever (ibid., 7–8).”
They followed him and escorted him for three
miles, and returned to their way. Of him is
written For His angels He will command for you,
to guard you on all your ways. On their palms
[they will lift you up, lest you strike your foot
against a stone] (Psalms 91:11–12); Your father
and mother will rejoice; she who bore you will
exult (Proverbs 23:25).728
Rabbi Yehudah
The Dwelling you shall opened, “In a
make of ten curtains… multitude of
(Exodus 26:1). 729
people is the glory
of a king, and in
the lack of people is the ruin of a prince
(Proverbs 14:28). In a multitude of people—
Israel, of whom is written For you are a holy
people to YHVH your God (Deuteronomy 7:6). They
are a people who amount to many thousands and
many myriads; and when they are great in
number this is the glory of the blessed Holy One,
for those above and those below praise the name
of the supernal King, praising Him because of
this holy people, as is written: They will say,
‘Only a wise and understanding people is this
great nation’ (ibid. 4:6).730
“Now, you might say, ‘But look at what is
written: For you are the fewest of all the peoples
(Deuteronomy 7:7)!’ Well, surely, of all the
peoples, precisely! But they are more numerous
than any one people, for there is no nation in the
whole world as great and numerous as Israel.
Now, you might say, ‘What about the
Ishmaelites? What about the Edomites? They are
so numerous!’ They certainly are, but all those
other nations intermingle: this nation has
children by that nation, and these have children
by another nation, and those by another.
Consequently, there is no nation in the whole
world as great and numerous as Israel, a nation
selected and unique—these with those, with no
other intermingling at all—as is written: For you
are a holy people to YHVH your God, and you YHVH
has chosen [to be a treasured people to Him of
all the peoples on the face of the earth] (ibid.
14:2). Thus, In a multitude of people is the glory
of a king—the glory of the supernal King, the
blessed Holy One.731
“Furthermore, when [164b] the blessed Holy
One comes to the synagogue, which is a small
sanctuary, and all the people come as one,
praying, offering thanks, and praising the
blessed Holy One, this is the glory of the King—
of the anonymous King, Holy King Messiah, who
is adorned in perfect beauty to ascend above.732
“And in the lack of people [is the ruin of a
prince] (Proverbs 14:28)—when He comes early
to the synagogue and the people do not come to
pray and praise the blessed Holy One, then all
the dominion above and all those supernal
princes and camps are detached from the
loftiness of adornments of that King in which
they were arrayed.
“Why so? Because at the moment that the
people of Israel below arrange their prayers and
requests, praising the supernal King, all those
heavenly camps arrange praise and are arrayed
in that holy adornment. For supernal camps are
all companions of Israel below, praising the
blessed Holy One as one, so that exaltation of the
supernal King may be enacted above and below
as one. But when they are ready to be
companions with Israel, and the people of Israel
below do not come to arrange prayers and
requests and to praise their Lord, then all those
holy camps—supernal dominion—are scattered
from their array. For they do not rise ascendantly
and cannot praise their Lord fittingly, since the
praise of the blessed Holy One must be in unison
above and below, those above and those below
simultaneously. Therefore, the ruin of a prince—
not the ruin of a king.733
“Even if only ten accumulate in the
synagogue, with those ten appear supernal
camps, to be companions with them. Why?
Because all adornments of that King are tenfold,
so ten are enough if there are no more.734
“Come and see: The Dwelling you shall make
of ten curtains… (Exodus 26:1)—ten, for perfect
arrayal of the Dwelling is by ten, to be fitting.
Ten—why ‫( עשר‬eser), ten, and not ‫( עשרה‬asarah), ten?
Well, eser, ten, always implies without Shekhinah,
who is not included in the number. For example,
standing upon ‫( שני עשר‬shenei asar), twelve, oxen (1
Kings 7:25)—Shekhinah is not included in the
number, since She stands above, as is written:
with the sea set upon them above (ibid.). In these
places alluding to mystery above, where ‫( ה‬he) is
missing, Shekhinah lies beyond that number, for
She is not included.735
“The Other Side is given a greater number,
yet diminished in count. For example, ‫עשתי‬ ]‫[עשרה‬
(ashtei [esreh]), eleven (Exodus 26:7), as has been
established. Wherever letters are added, as here,
it implies deficiency. For example, ‫( האמינון‬Ha-
Aminon), Has Aminon, your brother [been with
you]? (2 Samuel 13:20), for ‫( אמנון‬Amnon), Amnon,
would have sufficed. But on the side of Holiness,
a letter is subtracted and it is an addition.”736
Rabbi Ḥiyya opened, “Wrapped in light as in
a garment, spreading the heavens like a curtain
(Psalms 104:2). This verse has been established,
for when the blessed Holy One created the
world, He enwrapped Himself in that primordial
light, and with it created the heavens.737
“Come and see: Light and dark were as one,
light on the right, darkness on the left. What did
the blessed Holy One do? He combined them and
from them created the heavens. What is ‫שמים‬
(shamayim), heavens? ‫( אש‬Esh), fire, and ‫( מים‬mayim),
water. They were joined as one, and from them
He created shamayim, heavens, making peace
between them.738
“When they were combined as one, He
stretched them like a curtain, stretching them
and making them into a letter ‫( ו‬vav), and this is
called a curtain.
“Curtains (Exodus 26:1)—for look, from this
letter spread a radiance, becoming curtains!739
“Seven expanses are stretched, concealed in
a supernal treasury, as has been established,
with one expanse lying above them. That
expanse has no color, has no revealed place to be
contemplated, though it is susceptible to
discernment. This expanse is concealed and
illumines all of them, impelling them on their
journeys, every single one fittingly.740
“From this expanse and beyond, no one can
know or perceive, and one should shut his
mouth, neither speaking nor contemplating in
discernment. Whoever contemplates recoils, for
no one can know.741
“There are ten curtains, which are ten
expanses. And who are they? The curtains of the
Dwelling, which are ten and are susceptible to
knowing by the wise of heart. Whoever knows
them contemplates great wisdom and mysteries
of the universe, and can contemplate [165a]
above—the place that every single one grasps,
except for those two standing on the right and
left, concealed with Shekhinah.”742
Rabbi Yose said, “There are nine expanses,
and Shekhinah is the tenth. For if you say that since
it is written ‫( עשר‬eser), ten, this means besides
Shekhinah, then Shekhinah is the eleventh, poised
above the ten. Rather, they are surely nine, and
these are the nine days between Rosh Hashanah
and Yom Kippur, and Yom Kippur is the tenth.743
“Similarly, the Dwelling consists of ten
curtains. Ten curtains: ten expanses—mystery of
mysteries, transmitted only to those who know
wisdom, and all is among mysteries of the Holy
Lamp, who has revealed the mystery of every
single expanse and those ministers who serve in
each one.744
“There are seven expanses above; there are
seven expanses below, corresponding to those
above. There are seven expanses containing
stars and planets, to conduct the world on its
path, as necessary. In all of them, the seventh is
most worthy, except for the eighth, who directs
them all and presides over all.745
“It is written: Exalt Him who rides the
clouds, by His name Yah, and exult before Him
(Psalms 68:5). This verse has been discussed, but
Exalt Him who rides the clouds—who is He who
rides the clouds, and who is ‫( ערבות‬aravot), clouds?
Well, aravot is the seventh expanse. Why is it
called aravot? Because it is composed of fire and
water as one, from the side of the south and from
the side of the north, ‫( מעורב‬me’orav), blended, of
two sides.746
“Now, you might say, ‘If so, what about the
two ‫( ערבות‬aravot), willow stems, that are joined
with the lulav, of which we have learned: Aravot, as
is written: Exalt Him who rides the aravot? If so,
who would place thighs in the trunk of the body,
or the trunk in the thighs? For one generates
fruit, and the other does not!’747
“Well, surely all is mystery of aravot of the
lulav. Those aravot of the lulav—one is fire and one is
water; all of them partake of this mystery, and
that seventh one is fire and water combined as
one, in one mystery. Since aravot is totality of all
those other six, it is mystery of the supernal
Chariot, and the blessed Holy One delights in
this expanse more than all expanses, and His
desire is constantly to array this expanse in
supernal beauty. Thus, Exalt the one who rides
the aravot. Who is that? The hidden, concealed
expanse standing over the living beings, for He
rides the aravot.748
“And exult ‫( לפניו‬lefanav), before Him—it is not
written ‫( מלפניו‬mi-lefanav), from before Him, but
rather lefanav, before Him, for there is no one who
can know anything about Him. But, lefanav, before
Him—one who comes before this expanse must
enter in joy, with no sadness at all, for this
expanse prevents any sadness or anger from
dwelling there, since there all is joy.749
“Therefore, the high priest who stands
before Him would enter the Sanctuary only in
joy, manifesting joy, for the place is
determinative. Of this is written Serve YHVH in joy,
come before Him with singing (Psalms 100:2),
for one should not display sadness.750
“Now, you might say, ‘If so, one who is
suffering and in distress, who cannot gladden his
heart, and out of his distress has to plead for
compassion before the supernal King—if so, he
should not offer prayer at all and should not
enter in sadness at all, since he cannot gladden
his heart and enter before Him in joy. What
remedy does this person have?’
“Well, surely we have learned: ‘All gates have
been locked and closed, yet the gates of tears
have not been closed or locked,’ and tears come
only out of suffering and sadness. All those
appointed over those gates smash the beams and
locks, and those tears enter and that prayer
enters before the Holy King.751
“Then that place is distressed by the sadness
and distress of that person, as is said: In all their
distress He was distressed (Isaiah 63:9). The
desire of the upper world toward this place is
like that of a male who constantly desires his
female—like a king toward his matronita: if he finds
her in sadness, then whatever she wishes is
placed in her hands. That person’s prayer does
not return empty, and the blessed Holy One has
mercy [165b] on him. Happy is the share of the
person who sheds tears before the blessed Holy
One in his prayer!752
 “Similarly on Sabbath: one who sits fasting
on Sabbath manifests sadness from his distress,
whereas on Sabbath that supernal expanse
prevails—manifested in joy, consisting in joy,
conveying joy to all. As for this one sitting in
sadness, since [that expanse] prevails, it delivers
him from the punishment decreed upon him, as
has been said.753
“Exalt (Psalms 68:5)—give honor and
exaltation to the one who rides the aravot, who is
joy and brings joy to all, the expanse above the
living beings.754
“By His name Yah (ibid.)—surely, for in that
place this name is included.755
“And exult before Him (ibid.)—for one should
not manifest sadness before Him, as has been
said.”756
Rabbi El’azar said, “This verse should read
as follows: Exalt Him who rides ‫( על ערבות‬al aravot),
upon aravot. Why ‫( בערבות‬ba-aravot), in aravot?
[Furthermore,] ‫( ביה שמו‬be-Yah shemo ), by His name
Yah—the verse should read ‫( ביה הוא‬Be-Yah hu ), He is
in Yah. Why by His name Yah?757
“Well, this verse refers to Concealed of all
Concealed, Ancient of all Ancients, the one not
revealed or known at all, who rides aravot. Now,
you might say that since He comes and rides in
them, although He is concealed, in this place He
is capable of being revealed. However, Exalt Him
who rides ba-aravot, in aravot—who is Ancient of all
Ancients, Concealed of all Concealed, unknown.
And how does He ride in aravot? ‫( ביה‬Be-Yah ), by Yah,
primordial mystery issuing before Him. This is
His Name—of that Concealed One who is
unknown; His Name is Yah. Not that it is He, but
it is He by means of that curtain that is spread
and issues before Him. However, this curtain is
His Name, and this is His chariot, and He is not
known at all.758
“This is His Great Name—because there is a
name not as great as this, although containing
additional letters. This is His Great Name, and
therefore with this Name we utter Amen, which
derives from it. With this, Amen goes constantly;
with the other Name, not so.759
“Amen. May His Great Name be blessed.’ For
when this Name is arrayed, all is complete and
all worlds rejoice. In this Name are included
those above and those below. In this Name are
included 613 commandments of Torah, totality of
all mysteries above and below, entirety of World
of the Male above and entirety of World of the
Female below.760
“All those commandments are members and
limbs, manifesting mystery of faith. One who
does not consider and contemplate mysteries of
commandments of Torah cannot know or glimpse
how members are arranged in supernal mystery.
Members of the body are all arranged according
to the mystery of commandments of Torah. And
although some members are grand and eminent,
all of them, small and great—if one of them is
removed, even the smallest, that person is called
defective. How much worse if one omits even a
single commandment of Torah, for he inflicts a
defect where there must be none!761
“Come and see what is written: YHVH Elohim
took the human and placed him in the Garden of
Eden to till it and tend it (Genesis 2:15)—these
are offerings, and all is one. But this is the
mystery of commandments of Torah—to till it:
248 upper members; and tend it: 365 lower
members. These upper ones pertain to
Remember, and these lower ones pertain to
Observe, and all is one. Happy is he who
succeeds in fulfilling them!762
“Commandments of Torah enable a person to
fulfill his spirit and soul in this world and in the
world that is coming. Torah entitles a person to
inherit two worlds: this world and the world that
is coming. Whoever engages in Torah engages in
life: life in this world and life in the world that is
coming. He is saved from all evil punishments,
which are powerless against him. If this is so for
engaging, how much more so for one who
performs action!”763
Rabbi Ḥiyya and Rabbi Abba were staying at an
inn, and they rose at midnight [166a] to engage
in Torah. The innkeeper’s daughter rose and lit a
lamp for them, and then she stood behind them
to listen to words of Torah.764
Rabbi Abba opened, saying, “For a mitsvah is a
lamp and Torah is light, and reproofs of
discipline are the way to life (Proverbs 6:23). For
a mitsvah is a lamp—whoever engages in this
world in those commandments of Torah has a
lamp arranged before him by every single
commandment, to illumine him in that world.765
“And Torah is light—one who is occupied
with Torah attains the light by which the lamp is
lit. For a lamp without light is nothing; light
without a lamp, similarly, cannot shine; so each
needs the other completely. Action is needed to
prepare the lamp, and studying Torah is needed
to light the lamp. Happy is he who engages in
them—in light and in lamp!766
“And reproofs of discipline are the way to life
—the way to life, by which to enter the world
that is coming, consists of those reproofs that a
person receives in order to remove himself from
the evil path and follow the good path.
“Further, the way of life—those reproofs of
discipline that the blessed Holy One brings upon
a person to purify him from his sins. Happy is he
who accepts them with a willing heart!767
“Alternatively, For a lamp is a mitsvah—priming
the lamp, the sparkling lamp of David, who is a
lamp; arraying Oral Torah, who should be
adorned constantly, and She shines only by
Written Torah, for Oral Torah has radiance only
through Written Torah, who is beaming light.”768
He looked behind him and saw the
innkeeper’s daughter. He said, “For a lamp is a
mitsvah. What is a lamp? A lamp that is a mitsvah
attained by women, namely the Sabbath lamp.
For although women do not attain Torah, men
attain Torah and illumine this lamp that women
prepare by this mitsvah. Women, by preparing this
lamp; men, by Torah, illumining this lamp—
adorning the mitsvah that is incumbent upon
women.”769
That woman heard and wept. Meanwhile, her
father, who was there, rose and joined them and
saw his daughter standing behind them weeping.
Her father asked her why, and Rabbi Abba told
him what had happened. He too, the woman’s
father, began to weep.
Rabbi Abba said to him, “Perhaps your son-
in-law, your daughter’s husband, has not attained
Torah.”770
He replied, “Indeed! And for this we weep,
my daughter and I, constantly. Because I saw him
one day jumping off a roof to hear Kaddish with
the congregation, a wish arose within me to
marry my daughter to him. The congregation
came out of the synagogue and I gave him my
daughter; for I said that this leap to hear Qaddish
shows that he is a great man of Torah, even
though he was only a youth and I didn’t know
him before. And now, he doesn’t even know
Grace after Meals, and I can’t study with him
among the scholars, so that he might learn how
to recite Shema or Grace after Meals.”771
He said to him, “Exchange him for another.
Or perhaps he will have a son who will be a great
man.”772
Meanwhile, he rose, and leaped over them
and sat before them. Rabbi Abba gazed at him,
and said, “Surely I see in this youth that the light
of Torah will emanate to the world from him or
from a son that he will raise.”773
That youth laughed. He said, “My masters,
let me say a word before you.”
He opened, saying, “I am young in days, and
you are aged; therefore I was fearful and dared
not declare my own opinion (Job 32:6). Pillars of
the world have aroused the meaning of this
verse. However, Elihu, of whom is written from
the family of Ram (ibid., 2), and they have
educed that he derived from the seed of
Abraham—fine, but Elihu was a priest and from
the seed of Ezekiel: here is written son of
Barachel the Buzite (ibid.), and there is written
to Ezekiel son of Buzi the priest (Ezekiel 1:3).774
“Now, you might say, ‘Since it is written ‫בוזי‬
(Buzi), Buzite, he was ‫( בוז‬buz), of contemptible,
family (Job 31:34).’ Not so! The verse goes on to
say: from the family of  ‫( רם‬ram)—highest of all.
Then why is he called Buzi? Because ‫( מבזי‬mevazzei),
he abases, himself before one [166b] who is
greater than him. Therefore he attained the lofty
name Buzi, the one who is called ‫( אדם‬Adam),
perfection of all, such as no other human was
called, as is written: You, son of Adam (Ezekiel
2:6). Since he attained this name, he was called
Ram, highest of all.775

“So he said, I am young ‫( לימים‬le-yamim), in days

(Job 32:6). The verse should read ‫( מימים‬mi-yamim),
of days; why le-yamim, to days? Well, he said, ‘I am
young, and I have diminished myself le-yamim, to
days’—toward someone who has many days.
Why? Because I thought, ‘Days should speak’
(ibid., 7), and therefore, ‘I am young, and I have
diminished myself toward days.’776
“And you are aged—I saw that you were aged
—therefore I was fearful and dared not declare
my own opinion. I thought, ‘Days should speak,
and abundant years should declare wisdom’—
surely! But truly it is the spirit in a human and
the breath of Shaddai that gives them
understanding (Job 32:6–8).
“And so, since I am a youth, I set my
intention not to speak Torah until today; but now
that you are here, it is fitting to open in Torah
before you!”777
He opened, saying, “For a mitsvah is a lamp
and Torah is light, and reproofs of discipline are
the way to life (Proverbs 6:23). For a mitsvah is a
lamp—Mishnah, as is said: the Torah and the
mitsvah (Exodus 24:12); the Torah is Written
Torah, and the mitsvah is Mishnah, which is a
lamp, a lamp ready to be kindled.778
“A lamp—why is She called a lamp? When
She receives, between two arms, 248 supernal
members, and She opens Her two arms toward
them, then those two arms are included with
them and She is called ‫( נר‬ner), lamp.779
 “And Torah is light—illumining that lamp,
which is kindled by it from the side of primordial
light, which is the right. For Torah was given
from the right side, primordial light, as is
written: from His right hand, a fiery law for them
(Deuteronomy 33:2)—given from the right side,
although the left was included in it, for thus is
perfection of all.780
“This light is absorbed by 207 worlds, which
are hidden away on the side of that light, and it
spreads through all of them. Beneath the
supernal concealed Throne dwell those worlds on
that right side. There are 310: 207 on the right
side and 103 on the left side, totaling 310. These
are the ones that the blessed Holy One
constantly prepares, and from these spread
countless precious treasures, all stored away for
delighting the righteous in the world that is
coming. Of these is written So I may endow those
who love Me with  ‫( יש‬yesh), substance, and fill
their treasuries (Proverbs 8:21). Of these is
written No eye has seen, O God, but You, what
You will do for one who awaits You (Isaiah
64:3).781
“‫( יש‬Yesh), substance—310 worlds treasured
away beneath the World that is Coming. ‫( אור‬Or),
light, primordial light, is named after those 207
on the right side, because even light of the left is
called light, but primordial light is destined to
generate offspring in the world that is coming.
Now, you might say, ‘In the world that is coming,
and no more!’ But even every single day, because
if not for this light, the world could not exist, as
is written: I declare, ‘The world is built by love’
(Psalms 89:3).782
“This light was sown by the blessed Holy One
in the garden of His delight, and He arranged it
in rows by the hand of the Righteous One, who is
the gardener of the Garden. He took this light
and sowed it as seed of truth, arranging it row by
row in the Garden, and it sprouted and grew and
yielded fruit, by which the world is nourished, as
is written: Light is sown for the righteous…
(Psalms 97:11).783
“It is written: as a garden makes its sowings
spring up (Isaiah 61:11). What are its sowings?
The sowings of primordial light, which is
constantly sown. Now it bears and yields fruit,
and now it is sown as in the beginning. Before
the world can eat this fruit, this sowing bears
and gives fruit, not subsiding. So the worlds are
nourished by the supply of that gardener called
Righteous One, and He never subsides or ceases,
except in time of exile.784
“Now, you might say, ‘Of the time of exile is
written Waters vanish from the sea, and a river
becomes parched and dry (Job 14:11). How can it
generate offspring?’ Well, it is written sown—
continually sown. From the day that the river
ceased, that gardener has not entered the
Garden; [167a] yet that light that is continually
sown yields fruit, and is sown of itself as in the
beginning, never subsiding—like a garden
generating offspring, some of that sowing falling
on its own, right in its place, generating offspring
as before.785
“Now, you might say that such offspring and
fruit are the same as when the gardener was
there. Not so! But this sowing is never
withheld.786
“Similarly, and Torah is light (Proverbs 6:23)
—Torah too is constantly sown in the world,
generating offspring and fruit, never subsiding,
and by its fruit the world is nourished.787
 “And reproofs of discipline are the way to life
(ibid.)—there are two ways: one, a way of life;
the other, its opposite. What is the sign of the
way of life? Reproofs of discipline, for when the
blessed Holy One seeks to guard this way of life,
He sets on it the one who strikes and administers
reproofs and discipline to inhabitants of the
world. Who is that? The one of whom is written
the flame of the whirling sword to guard the way
to the Tree of Life (Genesis 3:24). Thus, the way
to life is reproofs of discipline, and one who
receives reproofs is surely being aroused to walk
in that way of life, inhabited by reproofs of
discipline.788
“The beginning of this verse does not match
its end, nor its end its beginning! However,
everything in this verse is mystery of faith. For a
mitsvah is a lamp (Proverbs 6:23)—mystery of
Observe. And Torah is light—mystery of
Remember. And reproofs of discipline are the
way to life—decrees and punishments of Torah.
All is mystery of faith, each one requiring the
other so that mystery of all may be fitting.789
“Concerning the mystery of this light, which
kindles and illumines this lamp, it is written of
Aaron: When you light up the lamps… (Numbers
8:2), for he comes from the side of this light.790
“Of this light is written ‘Let there be light!’
And there was light (Genesis 1:3). Since it says
Let there be light! why is it written And there
was light? It would have sufficed to say And it
was so. Well, Let there be light!—primordial
light, which is the right. And there was light—for
right generated left, and from mystery of right
issued left. So, And there was light—left.791
“From here we see that the first ‫( ויהי‬va-yhi),
and there was, in the Torah was on the left side,
and therefore it is not a sign of blessing. Why?
Because by it emerged the one who darkens the
faces of the world. The mnemonic is that when
the mystery of Esau and his actions was
revealed, it was by this: ‫( ויהי עשו‬Va-yhi Esav), Esau
became, a skilled hunter (Genesis 25:27)—to
entice inhabitants of the world not to walk on the
straight path.792
“God saw the light, that it was good (Genesis
1:4)—the pillar standing in the middle,
embracing this side and that side. When there
was perfection of three sides, it is written: that it
was good, which was not so with those other
ones, for there was no perfection until the third
light, completing all sides. Once this third one
appeared, it mediated the conflict of right and
left, as is written: and God separated the light
from the darkness (ibid.).793
“Since there were five rungs branching and
drawn from this primordial light, light is written
five times, and all of them were from the right
side, included in it. When they were included in
the left side, they were included in mystery of
water conveyed from the right, and therefore
water is written five times. And when they were
completed by mystery of the middle, expanse is
written five times. So, these three—light, water,
expanse—correspond to these three rungs, in
which all five rungs are included, and therefore
each of them is written five times, each and
every one.794
“Here is mystery of mysteries: By these
three, mystery of image of Adam was figured and
graved in its engraving. For they were light at
first, then water, then spreading within it an
expanse—graving of engravings of the image of
Adam.795
 “Similar to engraving the form of the image
of a human as he is engendered, for when a
human is engendered—at first, seed, which is
light, for that seed is radiance of all members of
the body, so it is light; and that light is called
sown, as is written: Light is sown for the
righteous (Psalms 97:11), real seed! Then that
seed, which is light, spreads and becomes [167b]
water; in its moisture it is further engraved,
expanding within that water—expansion of the
body in all directions.
“Once the form of the image of the body was
fashioned and engraved, that expansion
congealed, and this is an expanse in the midst of
the waters (Genesis 1:6). After it congealed, it is
written: God called the expanse Heaven (ibid.,
8), for the moisture of the body within that water
congealed.796
“Once the body was purified and thoroughly
cleansed, the moisture that flowed and remained
became refuse, formed by smelting, and that is
evil, muddy waters, from which refuse formed—
Accuser of the whole world, male and female.
Afterward, when those muddy waters flowed
down and spilled out on the left side, they issued
to harass the world. Happy is he who is saved
from them!797
“As soon as the Accuser emerged, it is
written: Let there be ‫( מארת‬me’orot), lights (Genesis
1:14)—deficient—and diphtheria was transmitted
to children and light of the moon waned.
Afterward, They shall be ‫( למאורות‬li-m’orot), for lights
(ibid., 15)—in fullness, both of them as one. In
whom? In that expanse of heaven (ibid.); for
when it ascended and joined that expanse of
heaven, then they shall be  ‫( למאורות‬li-m’orot), for
lights—complete lights, both as one, with no
defect at all.”798
The youth began to laugh and rejoice. He
said to them, “As for what I said—that here
mystery of Adam was purified by light, which is
seed, and then transformed into water, and from
that water spread an expanse, image of Adam, as I
educed—granted, when this happens within a
woman’s womb, since seed takes form only in the
womb of a female, expanding into the image of
Adam. But here, if these five rungs are the image
of Adam, in what place were they formed, this
image expanding in that water?
“If you say, ‘They were in the Female, namely
the World that is Coming,’ not so! For no form or
image was fashioned until letters emerged, and
afterward they materialized. Furthermore, the
World that is Coming was the Artisan, as is
written: Elohim said, ‘Let there he light!… Let
there be an expanse’ (Genesis 1:3, 6)—He was
the Artisan!799
“And if you say, ‘In the lower Female,’ not so!
For She did not yet exist, and when this image of
Adam emerged, His Female emerged with him; so
the image of Adam was not formed in Her. If so, in
what place was this seed fashioned and
engraved, becoming an engraving of the image
of Adam?800
“Well, this mystery of Primordial Adam was
formed and engraved without a Female. The
second was engraved and formed from the
potency and seed of this one within a Female.
“Primordial Adam—engraving of form and
image of the body was not within a Female and
was entirely without form. He was formed and
engraved below the World that is Coming,
without Female or Male. Those letters
materialized in a measure, and by them mystery
of Adam was formed and engraved. The letters
were arranged in a straight path, as they began
to be engraved and formed from mystery of
primordial light, and this light was sown within
Him, within the measure. When it reached the
measure, it became water intermingled with
water; an expanse spread, form of Adam, fitting
image.801
“After the Female was adorned for Him, and
they turned face-to-face, this image of Adam
entered in desire to the Female, and there His
likeness was engraved and formed. Of Him is
written He engendered in his likeness, according
to his image (Genesis 5:3)—formed within the
Female, unlike that first one, who was formed
within Him by measuring within a measure, as
has been said.802
“Similarly, below. Below, what is written?
Adam knew Eve his wife, and she conceived and
bore  ‫( קין‬Qayin), Cain (Genesis 4:1)—‫( ק‬qof) began
to bear in her womb by the power and support of
Adam after she had already received filth from
this qof. Therefore it is not written here he
engendered, but rather he knew, and she
conceived and bore, and refuse issued within the
female.803
“She continued bearing [—his brother, Abel]
(Genesis 4:2)—here is not written he
engendered, even though he derived from the
side of the Male; yet the Accuser weakened and
broke his strength, since by the letter qof [168a]
letters had begun to give birth.804
“As soon as refuse was purged, letters began
to give birth from the mystery of ‫( ש ת‬shin, tav),
perfection of male and female in accord as one.
Then it is written: He engendered in his likeness,
and he called [his name Seth] (Genesis 5:3), and
it is not written and she called. He called—he
and not she; he called his name ‫( שת‬Shet), Seth,
perfection of male and female as one, for they
were in one accord.805
“Letters revolved further, giving birth again:
‫( א‬alef) of ‫( אדם‬Adam), Adam, and those letters of
the place that concludes his name. Which is that?
‫( נ‬Nun), and afterward ‫( ו‬vav)—not ‫( ה‬he), for it had
already been conceived in ‫( הבל‬Hevel), Abel; so he
took another letter, following: vav. And he
concluded with the beginning of ‫( שת‬Shet), Seth—‫ש‬
(shin)—and was called ‫( אנוש‬Enosh), Enosh.806
“What is the difference between this name
and the name Adam? Well, Enosh was not
powerful himself, but rather restoration of the
earlier ones. What is  ‫( אנוש‬enosh), a human, that
You are mindful of him? (Psalms 8:5). And it is
written: [What is enosh, a human, that You exalt
him and set Your mind upon him,] that You
inspect him each morning [and examine him
every moment]? (Job 7:17–18). Of this is written
YHVH delights in crushing him by disease (Isaiah
53:10)—breaking of the body and power of the
soul were bequeathed by Seth to Enosh, a
heritage that he rightly received and that he too
bequeathed to his sons.807
“Letters revolved further to straighten
crookedness, giving birth again: ‫( קינן‬Qeinan),
Kenan—mending of ‫( קין‬Qayin), Cain, instead of
whom he was established, letters turning to
sweeten the world from the crookedness that
existed.808
“‫( מהללאל‬Mahalal’el), Mahalalel—‫( מ‬mem), last of
the letters of ‫( אדם‬Adam), Adam. ‫( ה ל‬He, lamed)—
perfection of letters of ‫( הבל‬Hevel), Abel. Since he
was not wicked like Cain, the letters of his name
were not changed except for one: instead of ‫ב‬
(vet), there was ‫א‬ (alef), for further
enhancement.809
“By this point the world became fragrantly
firm, and crookedness was straightened
beginning with Enosh—except for the sin of
Adam, which was not sweetened until Israel
stood at Mount Sinai; but the crookedness of
Cain and Abel was straightened and sweetened.
Yet the world was in pain until Noah came, as is
written: This one will console us for our work
and for the pain of our hands [from the soil that
YHVH cursed] (Genesis 5:29). By this point, lamp
and light were perfected as one.810
“Now, Sirs, I am from Babylon, the son of
Rav Safra, though I was not privileged to know
my father, and I was banished here. Fearing that
the inhabitants of this land are lions of Torah, I
resolved not to say words of Torah in the
presence of anyone for two months—and today
they are completed. Happy is my share that you
appeared here!”811
Rabbi Yose raised his voice and wept. They
all rose and kissed him on the head. Rabbi Yose
said, “Happy is our share that we have been
privileged on this way to hear words of the
Ancient of Days from your mouth, words that we
never attained until now!”812
They all sat down. He said to them, “Sirs,
since I saw the suffering of this my father-in-law
and his daughter—who were distressed and
pained in their souls over my not knowing Grace
after Meals—I told them that until I knew it, I
would not unite with my wife, as is the way of the
whole world. Even though I could have joined
with her conjugally without sin, I did not want to
go against their wishes, since I could not say
anything for two months.”813
Rabbi Yose and Rabbi Abba and his father-in-
law and the daughter rejoiced, weeping for joy.
Rabbi Yose said, “We beg of you, since you have
begun, illumine the day for us! Happy is our
share on this way!”814
He opened with Grace after Meals, saying,
“You shall eat before YHVH your God…
(Deuteronomy 14:23), and it is written: You shall
rejoice before YHVH your God (ibid. 27:7). These
verses were fulfilled when Israel appeared before
the blessed Holy One in the Temple; how are
they fulfilled now? Who can eat before YHVH and
rejoice before YHVH?815
“Well, certainly so! At first, when a person
sits at his table to eat, he offers a blessing over
bread: ‫( המוציא‬ha-motsi), who brings forth. Why ha-
motsi and not ‫( מוציא‬motsi), for look at what is
written: ‫( בורא‬bore), who creates, the heavens
(Isaiah 42:5), not ‫( הבורא‬ha-bore); and ‫( עושה‬oseh),
who makes, the earth (Jeremiah 10:12), not ‫העושה‬
(ha-oseh) the earth. Why here, ha-motsi?
“Well, from all things pertaining to mystery
of the upper concealed world, ‫( ה‬he) is concealed,
to show that they derive from the hidden,
concealed world. [168b] And all things pertaining
to the world that is more revealed are written
with he, as is written: ‫( המוציא‬ha-motsi), who brings
forth, their array by number (Isaiah 40:26); ‫הקורא‬
(ha-qore), who summons, the waters of the sea
(Amos 5:8)—all from mystery of the lower world.
If a Name is written, it appears with he, for
example, ‫( האל הגדול‬ha-El ha-gadol), the great God
(Jeremiah 32:18). And here, in a concealed
manner from mystery of the lower world, as soon
as a person offers a blessing, Shekhinah appears
before him.816
“As for the wording You shall eat before YHVH
your God (Deuteronomy 14:23), here is included
speaking words of Torah; for so it should be,
since the blessed Holy One stands before him, as
is written: This is the table that is before YHVH
(Ezekiel 41:22)—corresponding to what is
written here: You shall eat before YHVH your
God.817
“Since a person is standing before his Lord,
he should be generous to the poor, being
generous to them just as He provides him with
food. And one who eats in the presence of the
Holy King must not appear as a glutton at his
table, for gluttony is of the Other Side. This is
the mystery of Let me gulp down (Genesis 25:30)
—gluttonously, as it should be with the Other
Side—and it is written: The belly of the wicked
will be in want (Proverbs 13:25). Therefore it is
written: You shall eat before YHVH—not before the
Other Side.818
“And one should not engage in idle talk—
although in requirements of the meal, fine—but
rather in words of Torah; for when words of
Torah are spoken at the table, that person
empowers his Lord.819
“You shall rejoice before YHVH (Deuteronomy
27:7)—with the cup of blessing. When a person
blesses over the cup of blessing, he should
rejoice, manifesting joy and no sadness at all. As
soon as he takes the cup of blessing, the blessed
Holy One stands over him, and he should wrap
his head in joy and offer a blessing over the cup,
in a session of three: ‘Let us bless Him of whose
bounty we have eaten and by whose goodness we
live.’ This requires aspiration above toward the
Ancient of Ancients, so it is in a concealed
way.820
“‘And by whose goodness’—not ‘from whose
goodness.’ ‘And by whose goodness’—supernal
Right. ‘And from whose goodness’—another rung,
coming from the right side, a rung below. For by
that goodness the world is built, and by it,
nourished.821
“Why is it called goodness, and why is it
called Ḥesed, kindness? It is goodness when
containing all within itself and not spreading to
descend below; kindness, when descending
below and bestowing goodness upon all
creatures, righteous and wicked regardless.
Even though it is one rung. How do we know? As
is written: Surely goodness and  ‫( חסד‬ḥesed),
kindness, will pursue me (Psalms 23:6). If
goodness, why kindness; and if kindness, why
goodness? One would have been enough.
However, goodness contains all within itself, not
spreading; kindness descends and spreads below,
nourishing all, righteous and wicked as one.
“Here, since it says, ‘and by whose goodness
we live,’ it goes on to say, ‘who nourishes the
whole world with kindness, who gives food to all
flesh, for His kindness is forever (Psalms
136:25).’ Therefore, ‘who nourishes all’—
righteous, wicked, all.822
“This is called Blessing of the Right. Left is
not included in Grace after Meals, and therefore
the left should not assist the right. For as soon as
one has offered Blessing of the Right, he should
join Land of the Living to the Right, to be
nourished from there and to sustain and feed all.
Therefore, the second is Blessing of the Land.
One must mention in it covenant and Torah: ‘for
Your covenant that You have sealed in our flesh,
and for Your Torah that You have taught us,’
showing that by that goodness, covenant and
Torah are nourished, these being the perfection
of this goodness. From here we learn that women
are exempt from Grace after Meals—from
enabling others to fulfill their obligation—since
they possess neither Torah nor covenant.823
“One should conclude: ‘for the land and for
the food’—cleaving as one in Ḥesed, kindness. ‘For
the land’—Land of the Living. ‘And for the food’—
Ḥesed. Merging with one another in single
cleaving.824
“Spreading of goodness is ‫( הודאה‬hoda’ah),
Thanksgiving, which is called Ḥesed, and so it
consists of ‘We thank you’ for such-and-such
miracles and signs performed from the side of
goodness.825
“Now, you might say, ‘Look at what is
written: delights in Your right hand  ‫( נצח‬netsaḥ),
for eternity (Psalms 16:11)—so it is on the right
side!’ Not so! Rather, every single one indicates
the place from which it emerged.826
“And if you say, ‘Netsaḥ is on the right,’ look at
what is written: ‫( נעימות‬ne’imot), delights, and it is
written: ‫( נעים‬ne’im), sweet, singer of Israel (2
Samuel 23:1)! This is left, [169a] and every left is
included in mystery of right; but hoda’ah,
Thanksgiving, indicates the right, showing that it
emerged from there, and this is spreading of
goodness, spreading into Land of the Living.827
“Why is there no left here? Because the
Other Side has no share in Israel’s food, and if
the left aroused, the Other Side would arouse
with it. He already sold his birthright and share
to their father Jacob—yet we give that accuser
his share with the filth of fingerbowl water; and
if there is no filth, then a portion of that food
touched by the hands. So he has no share with
us, and since he has no share with us and has
already obtained his share, we must not arouse
the left at all, so that the Accuser not arouse and
obtain two shares, one below and one above, like
a firstborn, for he already sold his birthright to
Jacob. His share is below and he has nothing
above; Israel obtains above and Esau obtains
below. Therefore, left is not included at all in
Grace after Meals.828
“Once this Land of the Living is blessed from
the right side and receives nourishment, we seek
compassion for all: ‘Have compassion, YHVH our
God, upon Israel…’—may we ourselves and the
Temple benefit from that nourishment and
sustenance of Land of the Living, and through
that compassion may the Temple be rebuilt
below.829
“On Sabbath—so that Judgment may not
appear, and Netsaḥ and hoda’ah may be in the class
of ḥasadim, acts of love—one says, ‘May it be Your
pleasure to strengthen us,’ so that both of them
will be faithful ‫( חסדי דוד‬ḥasdei david), acts of love for
David (Isaiah 55:3). Therefore, ‘may there be no
sorrow, grief, [or sighing on our day of rest],’ for
‘May it be your pleasure’ and Modim, ‘[We] thank,’
are ḥasdei david.830
“‘Grant peace,’ which we say in the Prayer, in
the blessing ‘He who makes peace in His heights,
may He in His compassion make peace for us.’
‘Who is good and does good,’ for all comes from
the right side, and nothing from the left side.831
“One who recites Grace after Meals receives
blessings first of all and is blessed with the
entirety of Grace, thereby attaining long life.
Concerning one who takes the cup of blessing
and blesses, it is written: I raise the cup of
salvations (Psalms 116:13). Who are salvations?
These are the right, who saves from all accusers
in the world, as is written: My own right hand
brought me salvation, and similarly: Save with
Your right hand and answer me (Psalms
60:7).”832
Meanwhile, day was dawning. They all rose
and kissed him. Rabbi Yose said, “Surely, this day
is a wedding celebration, and we will not leave
here until a feast is made for all the people of the
town, for this is a wedding celebration in which
the blessed Holy One delights!”
They took his wife and offered her many
blessings, and had her father prepare another
house for rejoicing. They gathered all the
townspeople for the rejoicing and called her
Bride, and they rejoiced with them the whole day,
and he rejoiced with them in words of Torah.
He opened at the table, saying, “You shall
make the planks for the Dwelling of acacia wood,
upright (Exodus 26:15). Here is written ‫עומדים‬
(omedim), upright, and there is written Seraphim
omedim, were standing (Isaiah 6:2). Just as there
seraphim, so too here seraphim. These stand in
the array of the Bride, surrounding the canopy,
so that supernal Spirit may dwell within that
canopy—as with the bride below, who requires a
canopy for her arrayal, covered with beautiful
decorations in honor of the other bride, who
comes to dwell there in the joy of the bride
below. In honor of that supernal Bride, one
should make a canopy of beauty with all lovely
decorations, inviting the supernal Bride to that
canopy.833
“Similarly, at every covenantal circumcision
below, one should prepare another chair
beautifully for the Master of the Covenant of
Zeal, who appears there.834
“Here, too, every canopy should be covered
with beautiful decorations in honor of the bride—
unidentified, for one corresponds to the other.
One ascends in seven blessings, and the other
ascends in seven blessings. And once she
ascends in seven blessings, she is called bride.
Therefore it is forbidden to join conjugally with
her until she has been encompassed by those
seven blessings, corresponding to the supernal
pattern.835
“Those seven blessings the Bride inherits
from supernal Spirit, [169b] the place from
where all blessings flow.
“There are six blessings by which the Bride is
blessed, yet you say there are seven! Well, the
seventh is the one sustaining all.836
“Most blessings are over wine, which is the
aspect delighting all—over the wine preserved in
its grapes constantly. Therefore the first of those
seven blessings is mystery of wine. Wine
produces fruit both above and below; the vine
receives all and brings forth fruit for the world.
Arousal of joy is by the left, as is written: His left
hand beneath my head, and afterward: his right
embracing me (Song of Songs 2:6). And the Tree
of Life generates fruit and verdure by this
arousal. This is the first blessing of the bride.837
“The second: ‘who [has created] all [for His
glory]’—mystery of Holy Covenant, joy of union,
who absorbs all blessings to generate fruit in
that vine. For first that fruit descends from above
by way of limbs and flows to Holy Covenant, to
be conveyed to that vine. This is from the right
side, for fruit is found only on the right; the left
arouses and the right generates.838
“Afterward, left is embraced by right, and
right by left, becoming mystery of Adam. Thus, the
third is ‘creator of ‫( האדם‬ha-adam), the human’—
Jacob, surely, is the middle pillar; he was the
image of Adam.839
“The fourth is one pillar of the right thigh.
The fifth: ‘May she greatly rejoice’—essence of
the house, in delight ‘at the gathering’ of Her
children from the four corners of the world. This
is mystery of the other thigh, which joins with
the left thigh to go gathering in all directions,
and the loving gathering of children is to bring
them between the knees. In those two, within
whom dwell the prophets, is joy of the essence of
the house. Why? Because two willow stems do
not yield verdure or fruit; yet gathering children
to them is their fruit and verdure, and the
gathering of Her children to Her is aroused only
by the prophets.840
“The sixth: ‘companions and lovers’—a place
where desire, joy, and companionship are found;
pillar of the whole world, called Righteous.
Righteous and Righteousness are ‘companions
and lovers,’ not withdrawing from one another.
Until here, six blessings by which the bride is
blessed.841
“The seventh sustains all, and from this
seventh all are surely blessed—totality of ten
utterances, for this encompasses above and
below. Therefore, included in this are ten types
of joy: ‘jubilation and happiness, groom and
bride, love, companionship, rejoicing, exultation,
peace, and fellowship,’ so that the bride may be
perfection of all. Happy are Israel, who have
attained below as above! Of them is written Who
is like Your people Israel, a nation unique on
earth? (2 Samuel 7:23).”842
They all rejoiced that whole day in words of
Torah, and the inhabitants of the town appointed
him as their head. On the next day, Rabbi Yose
and Rabbi Ḥiyya rose and blessed them and went
on their way.843
As they approached Rabbi Shim’on, he raised
his eyes and saw them. He said to them, “I have
been gazing upon you this day, and I saw that for
two days and one night you were in the Dwelling
of that Youth, Metatron, and that Youth was
teaching supernal mysteries in the joy of Torah.
Happy is your share, my children!”844
They arranged all those words before him
and told him the story. He replied, “Happy are
you, and happy is my share, for I remember one
day when his father, Rav Safra, was traveling
with me on the way, and when he parted from me
I blessed him that he would have a son, a lion of
Torah, but I did not bless him that he would be
privileged to see him! Happy is your share, my
children! Of you is written All your children will
be taught by YHVH, and great will be the peace of
your children (Isaiah 54:13).845
“Alternatively, All your children will be taught
by YHVH. Now, are all the children of Israel
actually taught by the blessed Holy One? Yes, for
when those children are studying Torah, Shekhinah
comes and gives them strength and power to
study. If not for the help of the blessed Holy One,
those children could not endure it.”846
One day Rabbi Shim’on was at the gate of Lydda
together with Rabbi Ḥiyya, and he encountered a
certain child. Rabbi Shim’on said, “Surely, the
blessed Holy One will now arouse in the world,
within a few days, a great whirling of kings of the
earth against one another. [170a] Surely, while
they are attacking each other, Israel will have
relief.”
That child said, “Already today this arousal
has begun, for look how much blood is being
spilled this day in the world!”
Rabbi Ḥiyya said, “How does this child
know?”
Rabbi Shim’on replied, “Sometimes prophecy
falls into the mouths of children, and they
prophesy more than a prophet.”847
That child said, “Is it any wonder that
children have the power of prophecy? Look,
there is an explicit verse! From where do we
know this? As is written: All your children will be
pupils of YHVH (Isaiah 54:13)—they are surely
pupils of YHVH and prophecy issues from them,
which is not so in all the world but for Israel
alone, of whom is written All your children will
be pupils of YHVH, so from them issues
prophecy.”848
Rabbi Shim’on came and kissed him, and
said, “In all my days, I have never heard this
until now!”
This is the command of the blessed Holy One to
Moses: You shall make the planks for the
Dwelling of acacia wood, ‫( עומדים‬omedim), upright
(Exodus 26:15)—all corresponding to the
supernal pattern.
Rabbi Yitsḥak opened, “Seraphim  ‫עומדים‬
(omedim), were standing, above Him. [Each one
had] six wings… (Isaiah 6:2). The making of the
Dwelling with those planks corresponds to those
seraphim; in this place these omedim, were
standing, and these were omedim, upright.849
“Now, you might say, ‘But all the host of
heaven stand, as is said: I will let you move about
among these standing here (Zechariah 3:7), for
all supernal camps have no joints and all of them
stand upright.’ Well, surely they all stand, and
sometimes these are called seraphim and
sometimes they attain another name, but they all
stand. And this verse has been established, as is
said: with all the host of heaven standing by
Him… (1 Kings 22:19).850
“It is written: ‫( מזמור לדוד‬Mizmor le-David), A psalm
of David. YHVH is my shepherd, I shall not lack
(Psalms 23:1). The difference between Mizmor le-
David, A psalm of David, and ‫( לדוד מזמור‬Le-David
mizmor), Of David, a psalm, has already been
discussed. Here, Shekhinah came first and settled
upon him.851
“YHVH is my shepherd. Now, why did Shekhinah
precede? Look, David should have been the one
to precede, since he was seeking nourishment
from the blessed Holy One!
“Well, surely Shekhinah came first, for this is
how it should be concerning nourishment, since
She fervently desires all inhabitants of the world
to pray for food. For when the blessed Holy One
wishes to bring nourishment down to the world,
She precedes, and by Her, food descends to all
worlds. Therefore, She anticipated this matter of
nourishment and settled upon David.852
“YHVH is my shepherd—like a shepherd
leading his flock to a place of vegetation and
grass, so that nothing will be lacking. So too, the
blessed Holy One is my shepherd, nourishing me
with whatever I need.
 “Alternatively, YHVH is my shepherd—we have
learned that providing a person’s nourishment is
as difficult for the blessed Holy One as splitting
the Red Sea. Here are two aspects, both of them
true.853
“One, for all actions of the blessed Holy One
are according to justice, and the whole world is
based on justice and truth. Every single day
constantly, He judges the whole world justly—the
righteous, the wicked, and all inhabitants of the
world—as is said: For YHVH is just, loving justice
(Psalms 11:7). And when He judges humanity
and sees how wicked people are and how much
they sin before Him, it is difficult in His eyes to
continually give them nourishment, since He has
to feed the wicked and those who sin. Yet He
deals with them beyond the line of strict justice,
feeding and sustaining them according to
supernal Ḥesed that is drawn and flows upon all
worlds. By this He nourishes and sustains all—
the righteous, the pious, and all inhabitants of
the world; all animals, beasts of the field, and
birds of the wilderness, ‘from the horns of buffalo
to the eggs of lice.’ Nothing is left in the world
that He does not feed, and He sustains all—even
though, due to the actions of inhabitants of the
world, it is as difficult for Him as splitting the
Red Sea.854
“But was splitting the Red Sea difficult for
Him? Look at what is written: He rebukes the sea
and dries it up (Nahum 1:4); He who summons
the waters of the sea and pours them out upon
the face of the earth (Amos 5:8)! Now, as soon as
His will arises, [170b] all is as nothing before
Him; yet you say that splitting the Red Sea was
difficult for Him?855
 “Well, when Israel approached the sea and
the blessed Holy One was about to split the Red
Sea for them, Rahab, the prince appointed over
Egypt, came and demanded justice from the
blessed Holy One. He said before Him, ‘Master of
the Universe! Why do You want to execute
judgment upon the Egyptians and to split the sea
for Israel? Look, they are all guilty before You,
and all Your ways follow justice and truth! These
worship idols and those worship idols; these
commit sexual immorality and those commit
sexual immorality; these shed blood and those
shed blood.’856
“At that moment, it was difficult for Him to
trespass the way of justice. Look, Israel was
heading for the sea, as is written: YHVH said to
Moses, ‘Why are you crying out to Me? Speak to
the Children of Israel and have them journey
forward!’ (Exodus 14:15), yet it was difficult for
Him to violate justice and split the sea for them.
And if the blessed Holy One had not considered
the merit of Abraham, who rose early in the
morning to fulfill the will of his Lord—as is
written: Abraham rose early in the morning
(Genesis 22:3)—they would all have perished in
the sea, because all that night the blessed Holy
One was sitting in judgment over Israel.857
“For we have learned: Why is it written: One
did not draw near the other all night (Exodus
14:20)? This teaches that supernal angels came
that night to offer praise before the blessed Holy
One. He said to them, ‘My handiwork is
drowning in the sea, and you offer praise before
Me?’ Immediately, one did not draw near the
other all night.858
“What is written? It happened in the morning
watch (Exodus 14:24)—the blessed Holy One
gazed upon the merit of Abraham, who rose early
in the morning to fulfill the will of his Lord, as is
written: Abraham rose early in the morning
(Genesis 22:3). Then the sea turned back and the
waters fled before Israel, as is written: The sea
returned, toward morning, ‫( לאיתנו‬le-eitano), to its
powerful flow (Exodus 14:27), and we have
learned: le-eitano—‫( לתנאו‬li-tna’o), to its condition, to
the condition that the blessed Holy One had
stipulated with it when He created the world. Le-
eitano—here is written le-eitano, and there is
written: A maskil  ‫( לאיתן‬le-Eitan), for Ethan, the
Ezrahite (Psalms 89:1). So, toward morning—at
the very time that Abraham rose early to fulfill
the will of his Lord, the sea was split here and He
panicked the camp of Egypt (Exodus 14:27).
Therefore, splitting the sea was difficult for
Him.859
“Similarly, couplings are as difficult before
the blessed Holy One as splitting the Red Sea.
Just as splitting the Red Sea killed those on that
side and saved these on this side, so too of
couplings is written He leads out captives ‫בכושרות‬
(ba-kosharot), in jubilation (Psalms 68:7), and we
have learned: ‫( בכי ושירות‬bekhi ve-shirot), weeping and
singing—one dies and He gives his wife to
another, who is wicked and yet ends up with a
fine wife. This is not just! But it is entirely
concealed mysteries and all is just, and what the
Companions have educed is certainly so.860
“As for what they have educed: ‘before,’
rather than ‘from before’—‘before’ refers to the
one who stands ‘before’ the blessed Holy One,
serving before Him. Therefore they did not say
that couplings are difficult ‘for’ the blessed Holy
One, or that providing a person’s nourishment is
difficult ‘for’ the blessed Holy One, but rather
‘before,’ and for this one all these are difficult,
since they are not under His authority, although
He acts; but even though He acts, He acts under
another’s authority.861
“It is written: That soul shall be cut off from
before Me (Leviticus 22:3). What is from before
Me? Well, this is the World that is Coming, the
one where all life exists. Alternatively, this is a
supernal channel, a river whose waters never
cease. All is one; this is who conveys all delights
of the World that is Coming, and from those
supernal delights she will be cut off—the realm
of delightfulness of YHVH, and this is from before
Me.862
“Now, you might say, ‘If so, look at what is
written: Jonah rose to flee to Tarshish from
before YHVH, and: For the men knew that he was
fleeing from before YHVH (Jonah 1:3, 10). And we
have learned: Why did he go and flee? Who can
possibly flee from the blessed Holy One? Well, he
fled to escape the Holy Land, since Shekhinah does
not dwell outside the land of Israel, and in order
that Shekhinah would not settle upon him, he fled
the land. For Shekhinah corresponds to what is
written: Your wife is like a fruitful vine in the
recesses of your house (Psalms 128:3). A fruitful
vine—Shekhinah. Just as Shekhinah was concealed
within the Holy of Holies, [171a] so a modest
woman does not venture outside the entrance of
her house. Therefore Jonah fled outside the Holy
Land; yet here is written from before and not
before!‘863
“Well, certainly so: from before! Because
prophecy does not come from Shekhinah but rather
from before—those two rungs of prophets that
settle upon Shekhinah. On account of that place he
was afraid to be in the Holy Land, and so, from
before, and that he was fleeing from before YHVH,
and not before, since he knew that prophecy
comes only from before.864
“Therefore, couplings are difficult and
providing nourishment is difficult ‘before.’ So
King David attributed his food above, since above
[the flow] never ceases, whereas here it does,
because nourishment does not depend on this,
but rather above. It is therefore written: I shall
not lack (Psalms 23:1)—my food will never cease,
since that river issuing from Eden never ceases.
That is why Shekhinah preceded for this.865
“Come and see: When this place receives
nourishment from above, all those who sanctify
their Lord arouse and raise their wings as
Shekhinah approaches with that food, so as not to
gaze upon Her. Those three camps in ascension:
one proclaims, Holy! These call to the second
camp, and the first ones and the second ones
raise their wings, and these second ones say,
Holy! These call to the third camp, and all three
camps raise their wings in unison and all say,
Holy is YHVH of Hosts! The whole earth is full of
His glory! (Isaiah 6:3).866
“So all are linked with one another, as is
said: each linked with her sister; so shall you do
for all the planks of the Dwelling (Exodus 26:17).
The planks stand constantly erect, just as those
are standing (Isaiah 6:2)—not bending, since
they have no joints—standing constantly without
sitting. So of the planks is written standing
(Exodus 26:15).
“What is written? Two tenons for the one
plank (Exodus 26:17). So too, every single one of
them includes two aspects: his own and fellow’s
—and so too with his fellow. Thus, linked with
one another.867
 “Similarly, of Torah is written Her profit is
better than profit of silver; her yield, better than
gold (Proverbs 3:14). This one teaches that one,
and that one teaches this one—they become
linked with one another. This one obtains his own
and his fellow’s, that one obtains his own and his
fellow’s, and they are linked with one another.868
“It is written: In meadows of grass He lays
me down, by waters of tranquility He guides me
(Psalms 23:2). Meadows of grass—supernal
sources, from which all nourishment and
sustenance comes. These ‫( נאות‬na’ot), meadows,
are called ne’ot, habitations of, Jacob
(Lamentations 2:2). Ne’ot, Meadows of, grass—for
there are meadows outside called ne’ot, pastures
of, wilderness (Jeremiah 9:9); so, meadows of
grass.869
“Now, you might say, ‘Look at what is
written: Let the earth sprout grass (Genesis
1:11)—this is below!’ Well, grass issues from
those meadows, born and growing from them; so,
In meadows of grass He lays me down.870
“By waters of tranquility (Psalms 23:2)—
waters of rest, flowing from that river issuing
from Eden, and those waters are called waters of
tranquility.871
“He restores my soul (Psalms 23:3)—soul of
David. And David sought only to perfect that
rung of his fittingly.872
“In this tranquility, the righteous are
destined to rest in the world that is coming, as is
written: YHVH will guide you always; He will
satisfy your soul with radiancies and invigorate
your bones. You will be like a well-watered
garden, like a spring whose waters do not fail
(Isaiah 58:11).”873
 Rabbi El’azar and
You shall make fifty bronze Rabbi Abba were
clasps… (Exodus 26:11).874 sitting one
evening, as night
dusked, in a garden canopy by the Sea of
Tiberias. Just then, they saw two stars moving
from different directions, collide with one
another, and vanish.875
Rabbi Abba said, “How great are the works
of the blessed Holy One in the heavens above
and on the earth below! Who can comprehend
these two stars, emerging from different
directions, colliding, and disappearing?”
Rabbi El’azar replied, “But didn’t we just see
them? We gazed at them, and we have gazed
upon many other acts [171b] that the blessed
Holy One performs continually.”
He opened, saying, “Great is our Lord and
mighty in power; His understanding is beyond
number (Psalms 147:5). Great, mighty, and
supreme is the blessed Holy One. Now, didn’t we
know that the blessed Holy One is great and
mighty in power? What kind of praise does David
offer here?
“Well, everywhere he says Great is YHVH,
while here he says Great is our Lord. Why?
There, where he says Great is YHVH and highly
praised (Psalms 145:3), he is speaking of a high
rung; while here, where is it is written Great is
our Lord, he is speaking of a low rung, who is
Lord of the whole earth.876
“What is written before this verse? He counts
the number of the stars, to all of them gives
names (Psalms 147:4). If all inhabitants of the
world since the day Adam was created would
gather together to count the stars, they would
not be able to, as is said: Count the stars, if you
can count them (Genesis 15:5). But of the
blessed Holy One, what is written? He counts the
number of the stars, to all of them gives names.
Why? Because it is written: Great is our Lord and
mighty in power; His understanding is beyond
number.877
“Come and see! It is written: The one who
brings forth their array by number and calls
them each by name: because of His great might
and vast power, not one is missing (Isaiah 40:26).
The blessed Holy One brings forth by name all
those powers, camps, and stars, every single one,
and not even one is missing. Throughout the
stars and planets of the heavens, all have been
appointed as leaders and officers to serve the
world, every single one fittingly. You cannot find
a tiny blade of grass in the whole world that is
not controlled by a star or planet in heaven. And
over that star is a prince who serves before the
blessed Holy One, every single one fittingly.878
“All stars in the heavens officiate over this
world, and all are appointed to attend to every
single thing of this world. No plant or tree or
grass of the field can sprout or grow except by
vision of the stars standing above them,
appearing above them face-to-face, every single
one fittingly.
“Most of the companies of stars and planets
emerge in the beginning of the night, during the
first two and three-quarter hours; from then on
emerge only a few. And none of those stars
serves in vain or appears in vain.
“There are stars that serve all night, in order
to sprout and raise all those things over which
they have been appointed. There are stars that
serve until midnight, sprouting and raising from
the beginning of the night until that moment all
those things over which they have been
appointed. And there are stars that serve only a
little of the night, for as soon as [the star]
appears by that herb or grass, it immediately
fulfills its function and is no longer needed that
night. Surely they do not stand without purpose;
as soon as they have fulfilled their function, they
appear no longer in this world and enter their
places.879
“In the Book of Supernal Wisdom of the
children of the East, they speak of all those
comets that shoot a scepter through the sky.
They say that there are herbs on earth of a kind
called ‘elixirs of life,’ and there are precious
stones in the earth, and beaten gold formed in
towering mountains, with a little water covering
it—not covering but flowing over it. Ruling over
all these are those comets, through which they
increase. Their perfection and growth depend
entirely on the vision and gleam of the scepter
shot by that star through the sky. Then all these
things are perfected and flourish.880
“There are illnesses among people, such as
jaundice and poisoning, whose cure depends
solely on a mirror of polished steel, sparkling to
the eyes, and the one who is ill must gaze upon
it. This is ineffective unless the mirror is moved
from side to side, like a comet’s scepter casting a
lightning-flash at his face, and by that shot of
lightning dazzling his eyes he is cured. So too, all
those ruled by these stars have no fitting
enhancement and growth except by extension of
the comet’s scepter, whereby they are perfected
fittingly in appearance, [172a] color, and
power.881
 “This is fine, for it is similarly indicated in
the Book of King Solomon, regarding the science
of precious stones, that if they lack the sparkling
gleam and flash of certain stars, they never form
perfectly. All has been arranged by the blessed
Holy One for the perfection of the world—as is
written: to shine upon the earth (Genesis 1:17)—
for whatever is needed to enhance this world.882
“It is written: You shall make fifty bronze
clasps (Exodus 26:11), and it is written: You shall
make fifty golden clasps (ibid., 6). We have
learned: Whoever has never seen those clasps in
the Dwelling has not seen the radiance of the
stars in the sky, for so they seemed in
appearance and color to whoever gazed upon
them.883
“There are stars in the sky that emerge from
the firmament where all stars are attached. In
that firmament are one hundred window
openings, some on the east and some on the
south, and in every single window one star. When
the sun traverses those windows and openings in
the firmament, it sparkles, and these stars
emerge to sparkle from that sparkling of the sun
and are tinged with the color bronze, and some,
yellow like the color of gold; so some are red and
some yellow. There are fifty in these fifty
windows, and fifty in those other windows. The
ones on the east are yellow, the ones on the
south are red; by them the completion of the
Dwelling is clasped.884
“Stars in the night mingle with all those stars
emerging from that firmament, and they sparkle
and flash and rule this world, some over bronze,
some over yellowish gold, which form perfectly
by their power.885
 “These stars rule for twenty-five and a half
points of the night, which are minutes of an hour.
The ones that increase bronze are red, flashing
and sparkling. When they emit a sparkle three
times to the east, or five or seven, kings of the
nations will rise against that side, and all riches
and gold will disappear from there. One, two,
four, or six sparkles, one after another—awe and
fear will fall upon that side. If a sparkle strikes
and subsides, strikes and subsides, wars will
threaten but not break out, for then there is
arousal above before the blessed Holy One
against those princes of the world who rule over
the other nations. And similarly on the other
side.”886
He opened, saying, “Blessed be the name of
God forever and ever, for wisdom and power are
His. He changes times and seasons (Daniel 2:20–
21). All is in His control, and He has delivered
His holy people from the power and dominion of
stars and planets, for these are false gods, and
not like these is the share of Jacob, for look: He
is the Former of all (Jeremiah 10:16)!887
“There is a firmament above all these
firmaments, hidden and concealed, and the seal
of the signet ring of the Dwelling reigns over this
firmament. This is called the Firmament of the
Chamber of the Dwelling, and here are all those
windows, on this side and on that, and it holds all
the arrangements of the Dwelling. There are six
windows greater than all the others, and one
concealed, ruling over them.888
“One window is called Window of Radiance,
and through it emerges one star called by the
wise ‫( יד‬yad), Hand. This is smelting, melting
down into the dominion of Judah—not that he has
a share in it, for the tribes of Israel have no
share or inheritance in them; but rather the tribe
of Judah rules over this, not it over him.889
“When the children of Judah strayed from the
blessed Holy One, they went inquiring after this
window and this star, saying that this conquers
other nations, for of it is written your hand on
your enemies’ nape (Genesis 49:8). They
followed it, serving and worshiping it, and of this
is written The children of Judah did what was evil
in the eyes of YHVH (1 Kings 14:22).890
“When this star comes out, it extends like a
hand with five fingers, shining and sparkling in
that window. [172b] Sorcerers and magicians
fear this place, for when this rules, all sorcery
and witchcraft are nullified and fail in their
hands.891
“Now, you might say, ‘Since this firmament is
concealed, how do they know?’ Well, they have
an outward sign, so they know that this star is
ruling, and they fear it constantly and that
sorcery and witchcraft fails in their hands. So
sometimes these succeed and sometimes not,
and therefore they are decreasing in the world,
since they do not know the essence when they
see their failure. Thus the ancients knew, gazing
at the outward sign that they recognized.892
“The second window is called Window of the
Nail, for it resembles a nail, and through it
emerges one star called by the wise Viper, since
this reigns in a dominion of harsh judgment. It
has a head and tail like a viper lying in wait to
kill.
“From that window emerge six billion spirits
who rule over the nails of humans, when they are
thrown away openly. With these, all those who
know perform witchcraft and sorcery. At the time
when this star reigns, all those who throw away
nail-parings or perform witchcraft bring death
upon the whole world, and those performing
witchcraft succeed.893
“The third window is called Breastpiece, and
through it emerges one star called Gleam of the
Lamps. This is a sparkle sparkling and presiding
over every spirit, bearing tranquility and
deliverance—no accusation at all. When it rules,
total tranquility and radiance prevail in the
world; satisfaction, ease, and totality prevail in
the world.894
“The fourth window is a window called
Goblet, and through it emerges one star called
by the wise Cluster of Henna, for so it comes out:
like a cluster, sparkling sparkles like berries of
henna. By this, arousal of Compassion is roused
in the world, drawing near and showing
compassion; numerous offspring abound in the
world. Inhabitants of the world are not annoyed
when they need one another; peace and joy
arouse in the world.895
“The fifth window is a window called Well,
because the star emerging through it enters and
emerges, drawing like a bucket, never subsiding.
This the wise of heart cannot truly fathom, since
it does not remain stationary and never subsides;
so they push themselves to examine this place
and reach a conclusion.896
“The sixth window is a window called Gleam,
and through it emerges one star called Gizron,
because when this rules, the world is subject to
Judgment, to many ‫( גזרין‬gizrin), decrees, many
punishments, and every single day new decrees
are enacted against the world—before these
conclude, others are enacted anew. This one does
not often prevail in the world; but close to the
days of Messiah, this window with this star will
rule over the world. Consequently, evil beasts
will dominate the world and new evil species will
emerge one after another, and Israel’s enemies
will be in distress. But when they are oppressed
in darkness, the blessed Holy One will illumine
for them the radiance of day, and holy ones of the
Most High will receive the kingdom (Daniel
7:18).897
“Then the seventh window will open to the
whole world, and its star will shine for forty days
when King Messiah is revealed, and all nations of
the world will gather around him. Then this verse
will be fulfilled: The root of Jesse, standing as a
banner for the peoples—nations will seek him
and his abode will be glorious (Isaiah 11:10).”898
He opened, saying, “But none says, ‘Where is
God, my Maker, who gives songs in the night?’
(Job 35:10). This verse has been established and
discussed; but ‫( עושי‬osai), my Makers—the verse
should read ‫( עושי‬osi), my Maker; why osai, my
Makers? Well, the name ‫( אלוה‬Eloah), God, is an
inclusive name, indicating Him and His court.
This is a complete name, comprising male and
female: ‫( אל—ו ה‬El—vav he), and therefore, osai, my
Makers.899
“Who gives songs in the night—for this is the
one who constantly praises the King who
possesses peace, like a lamp that never subsides,
so that it may receive light, supernal joy, from
abundance of [173a] joy. So, who gives songs in
the night.900
“All those stars shining in the sky praise and
glorify the blessed Holy One as long as they are
visible there, for all supernal angels praise and
glorify during each watch, in the three divisions
of night.901
 “During the night various aspects disperse.
In the beginning of the night, as evening dusks
and darkens, all those evil spirits and evil species
scatter, roaming throughout the world, and the
Other Side sets out, and they demand the ways
of the house of the King from all those holy
aspects.902
“As soon as the Other Side arouses, all
inhabitants of the world taste the flavor of death,
one-sixtieth of death, and it dominates them.
Then, since impurity has departed above and
descended to rule below, three camps separate
to praise the blessed Holy One in three aspects
of the night, as has been educed. While they are
praising the blessed Holy One, the Other Side
goes roaming below in all directions of the world;
and until the Other Side is removed from there,
they cannot unite with their Lord.903
“A mystery for the wise: Supernal angels and
Israel below all repulse the Other Side. When
supernal angels wish to unite with their Lord,
they cannot do so until they thrust it out. What
do they do? Six hundred thousand holy angels
descend and cast sleep upon all inhabitants of
the world. When it descends—for they thrust it
outside and give it the whole world through that
sleep—it rules over them and they become
defiled through it, except for the land of Israel
alone, where it does not rule. As soon as it
separates from them, they enter the presence of
their Lord, glorifying and praising Him.904
“Similarly, Israel below cannot unite with
their Lord until they thrust that Other Side away
from them and give it a portion with which it
occupies itself. Afterward, they approach their
Lord, and there is no accuser above or below.905
 “Now, you might say, ‘Granted, below; but
above, what accusation exists there?’ Well, above
because it is an impure spirit and they are holy
spirits, and until they expel the impure spirit
from their midst, they cannot approach their
Lord, for holiness never mingles with impurity.
Similarly with Israel below. Both sides, those
above and those below, when they wish to
approach the Holy King, thrust it out.906
“Therefore, as night enters and supernal
angels array themselves in row upon row to
approach their Lord, they thrust that side out
first, and then enter holiness. So, as night enters,
all evil spirits, evil species, and impure spirits
are thrust out, and ministers of the King enter
the realm of holiness.
“This may be compared to a king who had
precious stones in a carved chest in his castle.907
That king was wise: In order to prevent anyone
who wished from approaching that chest of
precious stones and pearls, in his wisdom he
took a powerful serpent and wound it round the
chest. Whoever tried to stretch out his hand
toward the chest—the serpent sprang upon him
and killed him.
“The king had an intimate friend. The king
said to him, ‘Whenever you wish to enter and use
the chest, do such-and-such to the serpent, and
you can open the chest and use my hidden
treasures.’
“Similarly, the blessed Holy One wound a
serpent around holiness. When holy angels come
to enter the realm of holiness, the serpent is
there and they fear being defiled by it.908
“Now, you might say, ‘Look, they are all fire,
and fire is not susceptible to defilement!’ Come
and see! It is written: He makes His angels
spirits, His ministers flaming fire (Psalms 104:4).
He makes His angels spirits—angels standing
outside. His ministers flaming fire—angels
standing inside. It is a spirit of impurity, and they
are spirit. Spirits do not enter one another; a
spirit of impurity and a spirit of holiness do not
[173b] intermingle. Therefore those called ‘spirit’
cannot enter within because of that spirit of
impurity; whereas those within are fire, and that
fire repels the impurity so that it cannot enter
within. Thus, all thrust it out so that it will not
mingle with them. So, supernal angels praise the
blessed Holy One after they have thrust out
impurity.909
“There are three watches in the night.
Corresponding to them are three camps that
divide, as has been said. So, this master of them
all is the lamp of David, never subsiding, but
constantly praising and glorifying the supernal
King, and of this is written who gives songs in
the night (Job 35:10).910
“Alternatively, But none says, ‘Where is God,
‫( עושי‬osai), my Makers?’ (Job 35:10), as has been
said, for a human being is comprised and formed
of above and below. Just as the body derives from
two sides, from male and female, so too, the
spirit: spirit is composed of male and female. By
this mystery, a human is perfected in his
engravings, in body and in spirit. Since he is
included in this mystery and in this act, as has
been said, it is surely written: God said, ‘Let us
make a human’ (Genesis 1:26), as has been
said.911
“Concerning the night, you say that in the
beginning of the night all those evil species and
evil spirits arouse in the world. How can this be?
If so, we have learned that all these evil species
emerge from the side of the north, and it has
been said that when the north wind arouses at
midnight, all those evil species and evil aspects
are rounded up from the world and enter the
hollow of the great abyss. If so, then on the side
of the south, which is right, why do those evil
species roam in the beginning of the night, when
the south wind prevails?912
“Well, surely, if not for the south, which
restrains and repels that evil side, the world
could not endure it and would be totally
obliterated. But when that Other Side arouses, it
arouses only on the side of the west wind, which
prevails in the beginning of the night, gathering
the world. Thus, the blessed Holy One prepares a
remedy in advance for the world in this manner,
as has been said. Happy are Israel in this world
and in the world that is coming, for the blessed
Holy One has chosen them from all nations of the
world!”913
Rabbi El’azar and Rabbi Abba entered the
house. As the night split, they rose to study
Torah.
Rabbi Abba said, “Surely now is a time of
favor for the blessed Holy One, and we have
often educed this, that at the moment of
midnight the blessed Holy One enters among the
righteous in the Garden of Eden and delights
with them. Happy is he who engages in Torah at
that time!”914
Rabbi El’azar said, “As for the blessed Holy
One’s delighting among the righteous in the
Garden of Eden, how does He delight? Well, at
the time when night splits, the blessed Holy One
arouses love of the Left toward Assembly of
Israel, for love derives only from the Left.
Assembly of Israel has no gift or special object
like those spirits of the righteous, whom the
blessed Holy One sees adorned with many good
deeds and worthy acts that they performed that
day. By these the blessed Holy One is more
pleased than by all sacrifices and offerings, for
He smells that pleasing aroma produced by
Israel.915
“Then a radiance shines and all the trees of
the Garden of Eden utter song, and the righteous
are adorned there with the delights of the world
that is coming. When a person wakes at that
hour, he obtains his share with the righteous who
are in the Garden. One Name engraved with
thirty-two letters is adorned there, within
mysteries of the righteous.”916
He opened, saying, “Hallelujah! I praise YHVH
wholeheartedly… (Psalms 111:1). This has been
discussed and aroused by the Companions, and
so it is, for this is praise transcending all other
songs and praises uttered by David, among the
ten praises that he offered, since it includes
Name and praise in one, and is totality of the
holy supernal Name.917
“‫( אודה‬Odeh), I praise, YHVH wholeheartedly.
Wherever King David uttered the mystery of the
alphabet, [174a] it is mystery of engraved letters
issuing in engravings of thirty-two paths. There
are upper letters from mystery of the upper
world, and there are other letters, which are
small letters. Here is mystery of the alphabet
from the lower world.918
“I praise YHVH  ‫( בכל לבב‬be-khol levav),
wholeheartedly—with the good impulse and the
evil impulse, which dwells within him; for one
should praise the blessed Holy One for
everything, with the good impulse and the evil
impulse. For from the side of the good impulse
comes good to a person, and one should bless the
blessed Holy One, ‘who is good and does good.’
On the side of the evil impulse comes accusation
against a person, and one should praise the
blessed Holy One with the good impulse and the
evil impulse for all that comes to him, from this
side or from the other.919
“‫( בסוד‬Be-sod), In the council of, the upright and
the assembly (Psalms 111:1). Be-sod, In mystery,
the upright—in them lies the mystery of the
blessed Holy One, for they know all His
mysteries and are His mystery. So, be-sod, in
mystery, the upright.920
“And the assembly (Psalms 111:1)—Israel,
when they gather in a group of ten to praise the
blessed Holy One. Thus one should praise the
blessed Holy One for good and for evil,
publicizing everything. For you might say, ‘But
He knows! Why is it necessary to publicize?’
Well, by this the blessed Holy One is glorified in
the world, by publicizing the miracle. Therefore
of the blessed Holy One is written I will be
magnified and sanctified and made known
(Ezekiel 38:23).”921
Rabbi Yehudah said, “Why is it written: Let every
soul praise Yah (Psalms 150:6)? Because of what
has been taught: All souls come from this holy
body and assume their place in human beings.
From what place? From the place called Yah.”
Who is this place? Rabbi Yehudah said, “As is
written: How abundant are Your works, O YHVH!
All of them You have made in wisdom (ibid.
104:24). It has been taught: By this Wisdom,
whose springs issue in thirty-two paths, all is
consummated—everything above and below. It is
called Holy Spirit, in which all spirits are
consummated.”922
Rabbi Yitsḥak said, “On the day that Rabbi
Shim’on explained this matter, his eyes
streamed, and he said, ‘All treasures of the
supernal Lord are transmitted by one key, and in
radiant garments are revealed supernal
engravings.’ But it has been taught as follows:
Who can perceive and grasp what is hidden in
this spring? For look, Moses did not reveal this
mystery in his days, when he revealed deep
mysteries to Israel, even though all was revealed
by him—except at the moment when the blessed
Holy One desired to raise him to the supernal
holy Academy and to conceal him from humanity,
as is written: A hundred and twenty years old I
am today (Deuteronomy 31:2), precisely! For on
that day his days were completed, to approach
this place, as is written: Behold, your days have
drawn near to die (ibid., 14)—drawn near,
literally!923
“For it has been taught: Rabbi Shim’on said,
‘Moses did not die.’ Now, you might say, ‘But look
at what is written: Moses died there
(Deuteronomy 34:5)!’ Well, the righteous are
always referred to as dying, but what is death?
From our perspective it is called so. For it has
been taught: Rabbi Shim’on said that one who
has attained perfection, upon whom holy faith
depends, is independent of death and does not
die. As with Jacob, who possessed perfect faith;
for Rabbi Ya’akov said, ‘No longer will your name
be called Jacob, but Israel will be your name.
And He called his name Israel (Genesis 35:10).
What is Israel? Perfection of all. And it is written:
As for you, do not fear, My servant Jacob—
declares YHVH—for I am with you! [I will save you
from afar,] and your seed from the land of their
captivity (Jeremiah 46:28, 27).”924
Rabbi Yehudah said, “From here: For I am
with you, precisely! Happy is his share, for His
Lord spoke so to him! It is not written for you are
with Me, but rather for I am with you, for His
Lord came to join with him.”925
Rabbi Shim’on said, “Rabbi Abba has spoken
well when he said, ‘Jacob will return and be calm
and secure, with no one frightening him
(Jeremiah 46:27)—Jacob will return to be called
by another name, as is written: No longer will
your name be called Jacob, but Israel [will be
your name] (Genesis 35:10).’ Alternatively, Jacob
will return to the place whence he was taken.
And be calm—in this world. And secure—in the
world that is coming. With no one frightening
him—namely the Angel of Death. This implies
that he possessed all.”926
Rabbi Yitsḥak said, “The Companions have
established it, as is written: and your seed from
the land of their captivity (Jeremiah 46:27)—just
as his seed is alive, so he too is alive.”927 [174b]
Rabbi Yehudah
The central bar in the opened, “Happy
middle of the planks, are you, O land
running from end to end whose king is a
(Exodus 26:28).928 son of noble birth
and whose princes
feast at the proper time! (Ecclesiastes 10:17).
And it is written: Woe to you, O land whose king
is a boy and whose princes feast in the morning!
(ibid., 16). How have we established these
verses?”929
Rabbi Yehudah said, “Woe to the world, for
they care nothing about the service of their Lord!
For look, their Lord cares for them, benefiting
them, and He has placed before them words of
Torah, yet they do not care!
“For we have learned: There are three things
that a person must do for his son: circumcision,
redemption, and marrying him to a woman. And
all this the blessed Holy One did for Israel.
Circumcision, as is written: Circumcise the
Children of Israel again, a second time (Joshua
5:2), and it is written: At eight days old every
male among you shall be circumcised… (Genesis
17:12). Redemption, as is written: He redeemed
you from the hand of Pharaoh, king of Egypt
(Deuteronomy 7:8). Marrying a woman, as is
written: Male and female He created them, and
then, God blessed them, and God said to them,
‘Be fruitful and multiply’ (Genesis 1:27–28).
Further, He carried them like an eagle who
carries its young on its wings, as is written: I
bore you on eagles’ wings… (Exodus 19:4).”930
It has been taught: Rabbi Yose said, “All is
fine, but the Torah that He carried around before
Israel and taught to them is greatest of all! Come
and see: A person has no praise in this world or
in the world that is coming other than praise of
Torah, of which is written By me kings reign…
(Proverbs 8:15).”931
For we have learned:
When Rav Huna went up there he found the rabbis engaged
in this verse: I will deal with Bel in Babylon, and I will take
what he has swallowed out of his mouth, and nations will no
longer stream to him (Jeremiah 51:44). They paid no regard
to Rav Huna because they did not recognize him from
before. As he entered the house of study he found the rabbis
saying, “This verse calls for contemplation! If the false god
of Nebuchadnezzar was named Bel, then look what is
written of him: Finally there came before me Daniel—whose
name is Belteshazzar after the name of my god (Daniel 4:5)!
And also, what is the meaning of I will take what he has
swallowed out of his mouth?”932
 Rav Huna stood up among the sustaining pillars and
said, “If I were in own my place, I would expound this
verse.”933
They paid him no attention. He stood a second time and
said the same thing. Rabbi Yudai son of Rav came and
seated him in front of him, and said to him, “Speak, my son,
speak! For of words of Torah is written At the head of
bustling streets she calls, in the gateways of the city she
utters her words (Proverbs 1:21).”934
He opened, saying, “We have learned as follows: In
ancient days, before Jacob appeared, a person lived
peacefully at home; when his time arrived, he died without
illness. When Jacob appeared, he pleaded to the blessed
Holy One, ‘Master of the Universe! If it pleases You, let a
person fall ill for one or two days, and then be gathered to
his people, so that he may set his house in order and repent
of his sins.’
“He replied, ‘Fine, you be the paradigm for the world!’
“Come and see what is written: It happened after these
things that Joseph was told, ‘Look, your father ‫( חולה‬ḥoleh), is
ill’ (Genesis 48:1)—spelled ‫( חלה‬ḥalah), became ill, something
that never happened before.935
“After he lay down to die, there was no one who became
ill and did not die, until Hezekiah appeared. What is written
of him? In those days Hezekiah became deathly ill. The
prophet Isaiah son of Amoz came to him and said, ‘Thus says
YHVH: Set your house in order, for you are going to die; you
will not live.’ Come and see what is written: And Hezekiah
turned his face to the wall and prayed to YHVH (Isaiah 38:1–
2). He said to Him, ‘If it pleases You, let people be healed of
their illness and praise Your name, and realize and then turn
in complete repentance, so that inhabitants of the world
may be found worthy before You.’
“The blessed Holy One replied, ‘That is fine! You will be
the paradigm for the world.’ And so it was, what never was
before, as is written: A writing of Hezekiah king of Judah,
when he was ill and recovered from his illness (Isaiah
38:9).936
“It has been taught: That day the sun went backward ten
degrees. And it has been taught: Merodach-baladan used to
eat every day at the fourth hour, and then sleep until the
ninth hour. On that day he slept, and when he awoke he saw
the sun standing at the fourth hour. He said, ‘What is this?
In killing with a lance his centurions are conspiring!’
“They said [175a] to him, ‘Why?’
“He replied, ‘Because I slept for a whole day!’937
 “They replied, ‘Not so! Rather, the God of Hezekiah has
performed two miracles this day: He healed Hezekiah of his
illness and He turned back the sun to this time.’
“He said, ‘Is there in the whole world a great God other
than mine?’
“They replied, ‘The God of Hezekiah.’
“He rose and wrote his letter: ‘Peace to Hezekiah, king
of Judah, and peace to his God, and peace to Jerusalem, the
Holy City.’ Afterward he reconsidered, rose from his throne,
took three steps, and wrote differently: ‘Peace to the great
God, peace to Hezekiah, and peace to Jerusalem, the Holy
City.’
“The blessed Holy One said to him, ‘You took three steps
in My honor. By your life, from you shall arise three kings,
august cosmocrats ruling the whole world!’ The first of
these was Nebuchadnezzar.938
“Come and see what Daniel said to him: ‘You are the
head of gold. After you will arise another kingdom, inferior
to yours, and another—a third kingdom, [one of bronze,
which will rule over all the earth] (Daniel 2:38–39).’ What is
written? King Nebuchadnezzar made an image of gold
whose height was sixty cubits high and whose width was six
cubits (ibid. 3:1). Nebuchadnezzar said, ‘The image that I
saw had a head of gold and belly of silver…. I will make one
all of gold, so that a lower coronet of gold will be upon its
head.’939
“It has been taught: On that day he gathered all peoples,
nations, and tongues to worship that image, and he took one
of the vessels of the Temple upon which was engraved the
Holy Name and put it in the mouth of that image, and it
began speaking grandly until Daniel came and approached
the image, and said, ‘I am the messenger of the supreme
Lord. I decree upon you to leave here!’ He invoked the Holy
Name, and that vessel came out, and the image fell and
broke, as is written: I will take what he has swallowed out of
his mouth, and nations will no longer stream to him
(Jeremiah 51:44).”940
Rabbi Yehudah rose and kissed him on the head, and
said, “If I had not drawn you to the cluster here, we would
never have discovered you!” From that day on, they revered
him.941

It has been taught: Happy are you, O land

whose king is of noble birth and whose princes
feast at the proper time! (Ecclesiastes 10:17).
Rabbi Yose applied this verse to Moses when he
brought Israel out of Egypt and liberated them.
And whose princes feast at the proper time—as is
written: you shall eat it in haste. It is a passover
offering to YHVH (Exodus 12:11).942
Rabbi Shim’on son of Yoḥai said, “Did I not
say that the words of King Solomon are all
within, within the holy Temple. What you have
said is fine, and the verse comes in order to be
expounded, but this verse is above in the holy
Temple.943
“It has been taught: Happy are you, O  ‫ארץ‬
(erets), land, whose king is of noble birth and
whose princes feast at the proper time! What is
erets, land? Unspecified erets. For it has been
taught: What is the meaning of the verse He has
cast down from heaven to erets, earth, the beauty
of Israel (Lamentations 2:1)? Well, this earth is
among the crowns of the Holy King, of whom is
written on the day that YHVH Elohim made earth and
heaven (Genesis 2:4). Whatever nourishment this
earth obtains comes from the place called
heaven, and this earth is nourished only from the
holy perfection called heaven.944
“On the day when the blessed Holy One
sought to destroy His house below and the Holy
Land, He first removed this Holy Land above and
brought Her down from the rung from which She
was imbibing, from holy heaven; and afterward
He destroyed this one below, as is written: He
has cast down from heaven earth—first, and
afterward, He did not remember His footstool on
the day of His wrath (Lamentations 2:1). For it
has been taught that such are the ways of the
blessed Holy One: When He wishes to judge the
world, He first renders judgment above, and
afterward it is established below, as is written: I
will punish the host of the heights on high and
the kings of the earth upon the earth (Isaiah
24:21).”945
Rabbi Shim’on said, “Happy are you, O erets,
land, whose king is of noble birth—who
nourishes You in abundance without fear of
another. From that supernal Holy King all are
nourished.946
“And whose princes feast at the proper time
—as is said: Now be it said to Jacob and to Israel
what God has performed (Numbers 23:23).947
“Woe to you, O erets, land, whose king is a
boy! (Ecclesiastes 10:16)—as is written: I will
make boys their princes (Isaiah 3:4). For woe to
the earth when She imbibes from the Left.948
“And whose princes eat in the morning
(Ecclesiastes 10:16)—in that [175b] darkness
before it dawns, before the one who reigns
rules.”949
It has been taught: Rabbi Shim’on said, “The
central bar in the middle of the planks, running
from end to end (Exodus 26:28). From end to end
—Jacob, the perfect holy one, as we have
established: Jacob was ‫( איש תם‬ish tam), a complete
man, dwelling in tents (Genesis 25:27). It is not
written dwelling in a tent, but rather dwelling in
tents—two, for he grasps both one and the other.
Similarly here is written the central bar, and it is
running from end to end, for it grasps one and
the other. For we have learned: What is meant by
ish tam? According to its translation: ‫( שלים‬shelim),
complete—totally complete, complete on both
sides, that of the Holy Ancient One and that of
the Short-Tempered One; completing supernal
Ḥesed and supernal Gevurah, consummating one
and the other.”950
 Rabbi Shim’on said, “I have seen that Ḥokhmah
is totality of all, and supernal Ḥesed issues from
Ḥokhmah, and Gevurah, which is severe Judgment,
issues from Binah. Jacob completes both sides. The
patriarchs are totality of all, and Jacob is totality
of our patriarchs.951
“It has been taught: Ḥokhmah struck its paths
and with a wind gathered the waters, which were
gathered to one place, and fifty gates opened for
Binah. From those paths emerged ten crowns with
dazzling rays, and twenty-two paths remained.
The wind struck those paths, and fifty gates
opened for Binah, and twenty-two were engraved
on the fifty gates of Jubilee, and they were
adorned with seventy-two letters of the Holy
Name. These opened sideways, and were
adorned with twenty-two crowns of Compassion
contained in the Ancient of Days, who illumines
them, each one in its aspect.952
“Fifty engravings were adorned with forty-
two holy letters by which heaven and earth were
created, and eight gates were engraved with
their engravings, which are eight letters of
Compassion—as is written: ‫( יהוה יהוה‬YHVH YHVH)! A
compassionate and gracious God (Exodus 34:6)—
emerging from the Ancient One to the Short-
Tempered One and uniting with these holy
crowns, Ḥokhmah and Binah, supernal ones
ascending.953
“Supernal Ḥesed emerged from this side, and
Judgment of Gevurah from that side. The virtue of
Jacob came and completed both of them, uniting
them, for he is supernal perfection.”954
It has been taught: Rabbi Shim’on said,
“Therefore he is called Israel; for it has been
taught: Jacob is low, Israel supreme; Jacob is not
complete, Israel completion of all. Similarly it
has been taught: Utterance of David son of Jesse
(2 Samuel 23:1)—David is not complete, for he is
last; Jesse, supreme and completion. This
corresponds to what we have learned: The
people of Israel were not exiled from their land
until they denied the blessed Holy One, as is
written: We have no share in David, no portion in
Jesse’s son—every man to his tent, O Israel!
(ibid. 20:1). What is meant by every man ‫( לאהליו‬le-
ohalav), to his tent? The place where idolatry
dwells.”955
Rabbi Yehudah said, “When Wisdom began to
engrave engravings in all those crowns, from
which crown did it begin?”956
He replied, “With the one called Binah. In Binah
all is contained, so in Her were opened fifty
gates. Consequently, all was engraved by
Wisdom, as is written: All of them You have made
in wisdom (Psalms 104:24).957
“It has been taught: Who has measured the
waters in the hollow of his hand, gauged the
heavens with a span, held in a measure the dust
of the earth, and weighed mountains on a scale
and hills in a balance? (Isaiah 40:12). Who has
measured the waters in the hollow of his hand.
Who is the waters? Binah.”
Rabbi El’azar taught thus: “This is Ḥesed.”

Rabbi Shim’on said to him, “All are evenly

balanced.958
“Gauged the heavens with a span. Who is the
heavens? Tif’eret, as is written: Tif’eret, Beauty of,
Israel (Lamentations 2:1).959
“Held in a measure the dust of the earth—
Gevurah.960
 “And weighed mountains on a scale—other
crowns, called mountains of pure balsam.961
“And hills in a balance—other chariots below
them.962
“Come and see: In the hollow of his hand.
What is the hollow of his hand? Spirit of Ḥokhmeta,
Wisdom, for we have learned as follows: A
handful of clusters sunk in a vessel.’963
“Gauged the heavens  ‫( בזרת‬ba-zeret), with a
span. Who is zeret, a span? Fifty gates opening
and scattering in all directions, as is written: ‫וזריתי‬
(Ve-zeriti), I will spread, dung (Malachi 2:3).964
“Held  ‫( בשליש‬ba-shalish), in a measure. Who is
shalish, a measure? Compassion, perfection of
all.”965
“And weighed [mountains] on a scale. Who is
a scale?” Rabbi Shim’on said, “As is written:
scales of equity, weights of equity (Leviticus
19:36).”966
Rabbi Shim’on said further, “We have
established these matters in the measure [176a]
of the Creator of all.”967
Rabbi El’azar said, “This implies that Jacob
issued from severe Judgment, for Isaac grasped
severe Judgment as his share.”968
Rabbi Shim’on replied, “That alone? Look,
Isaac issued from Ḥesed, and so with all of them:
Judgment issues from Compassion, and
Compassion from Judgment! Abraham inherited
a legacy of Ḥesed; Isaac issued in Judgment from
within Ḥesed; Jacob issued in Compassion from
within severe Judgment. So it is above: one from
the other, absorbing one another, until all is
recognized as one, all depending on one, all
becoming one. Blessed be His Name forever and
ever!”969
Rabbi El’azar said, “Clearly there is no
perfection unless one is joined to the other and
one embraces both of them, consummating all,
like Jacob, corresponding to what is written:
running from end to end (Exodus 26:28).970
“It has been taught: All this is designated
only from our perspective, and from our
perspective perceived to be so. For above, all is
evenly balanced, not varying or variable, as is
written: I am YHVH—I have not varied (Malachi
3:6).”971
Rabbi Yehudah said, “All those lamps shine
from one, and upon one they depend. They are
entirely one and must not be separated, and
whoever separates them is as though he
separated himself from eternal life.”972
Rabbi Yitsḥak said, “I will make boys their
princes, and babes shall rule them (Isaiah 3:4)—
as is written: You shall make two cherubim of
gold (Exodus 25:18). It is written Enthroned on
the cherubim (1 Samuel 4:4), and it is written He
mounted a cherub and flew (2 Samuel 22:11).
Enthroned on the cherubim—when He settles to
dwell completely it is written Enthroned on the
cherubim. He mounted a cherub—one, for the
King is not seated on His throne. Enthroned on
the cherubim—two.”973
Rabbi Yose said, “Woe to the world when one
cherub turns his face from his fellow, for look at
what is written: their faces toward each other
(Exodus 25:20)—when there is peace in the
world!”974
Rabbi Yitsḥak said, “Look at what we have
learned: Your father’s nakedness and your
mother’s nakedness you shall not expose
(Leviticus 18:7)! Woe to one who exposes their
nakedness! Similarly it is written of Jacob:
running from end to end (Exodus 26:28). Happy
is the share of Israel, by whose praise the
blessed Holy One is glorified—corresponding to
the pattern above, as is written: Israel, in whom I
glory (Isaiah 49:3)!”975
It has been taught: Rabbi Yitsḥak said, “In
ancient days a person would say to his fellow,
‘Tell me a word and take a mina of silver.’ Now a
person says to his fellow, ‘Take a mina of silver
and study Torah,’ and no one cares and no one
inclines his ear—except for those few holy ones
of the Highest, in whom the blessed Holy One
glories, as is written: Your people, all of them
righteous, will inherit the land forever—sprout of
My planting, work of My hands, that I may be
glorified (Isaiah 60:21).”976
Rabbi Yitsḥak said,
You shall set the purging “‫( ווי‬Vavei), Hooks
cover upon the Ark from of, the columns
above… (Exodus 25:21). 977
and their bands, of
silver (Exodus
27:10). I have already said: All those clasped by
knots of supernal pillars are called hooks of the
columns, and all those below are suspended from
those ‫( ווים‬vavim), hooks. Who are vavim? Six within
six, united and watered by the spine standing
above them. And in the Book of Concealment it is
taught: ‘Vavim above, vavim below, all evenly
balanced.”978
What is Concealment of the Book?
Rabbi Shim’on said, “There are five chapters
contained in a great palace and filling the whole
earth.”979
 Rabbi Yehudah said, “If they are composed
so, they are the most valuable of all!”
Rabbi Shim’on said, “So it is for one who
enters and emerges; for one who does not enter
and emerge, not so.980
“This may be compared to a man who
dwelled among the cliffs and knew nothing of
those dwelling in the town. He sowed wheat, and
ate the wheat in its natural form.981
“One day he went into town and was offered
good bread. The man asked, ‘What’s this for?’
“They replied, ‘It’s bread, to eat!’
“He asked, ‘And what’s this made of?’982
“They replied, ‘Wheat.’
“Afterward they brought him cakes kneaded
with oil. He tasted them and asked, ‘And what
are these made of?’
“They replied, ‘Wheat.’
“Later they brought him royal pastry
kneaded with honey and oil.’ He asked, ‘And
what are these made of?’983
“They replied, ‘Wheat.’
“He said, ‘Surely I am king of all of these,
since I eat the essence of all of these!’
“Because of [176b] that opinion, he knew
nothing of the delights of the world, which were
lost to him. So it is with one who grasps the
principle but is unaware of all those delectable
delights deriving, diverging from that
principle.”984
  
 

SIFRA DI-TSNI’UTA  ‫ספרא דצניעותא‬

The Book of Concealment*
Chapter One

It has been taught: The Book of Concealment, a

book balanced on scales. For until there was a
balance, they did not gaze face-to-face, and the
primordial kings died and their weapons
vanished and the earth was nullified. Until the
head of Desire of all Desires arranged and
bestowed garments of glory.
This balance hangs in a place that is not;
weighed upon it were those who did not exist.
The balance stands on its own, ungrasped and
unseen. Upon it rose and upon it rise those who
were not, and who were, and who will be.
Secrecy within secrecy was prepared and
arranged in a single skull filled with crystalline
dew. Membrane of air, purified and sealed; those
strands of clean fleece hanging evenly. Will of
Wills is revealed through prayer of those below.
Open-eyed watching, never sleeping, ever
vigilant; supervision below by supervision of
radiance above, in whom are two holes of an
armoire arousing breath for all.
‫( בראשית ברא אלהים את השמים ואת הארץ‬Be-reshit bara
Elohim et ha-shamayim ve-et ha-arets), In the beginning
God created the heavens and the earth (Genesis
1:1). Six—be-reshit, in the beginning, above them.
All of them are below, suspended from the seven
of the skull until Glory of Glories.
 The second earth is not included in the
calculation, as has been said, and it emerged
from that which was cursed, as is written: from
the soil that YHVH cursed (Genesis 5:29). ‫על פני המים‬
‫היתה תהו ובהו וחשך על פני תהום ורוח אלהים מרחפת‬ (Hayetah tohu
va-vohu ve-ḥoshekh al penei tehom ve-ruaḥ Elohim meraḥefet al
penei ha-mayim),
Was waste and empty, with
darkness over the face of the abyss and the wind
of God hovering over the face of the waters (ibid.
1:2)—thirteen suspended from thirteen of Glory
of Glories.
Six thousand years are suspended from the
first six; seventh above them, fortified alone. All
will be destroyed in twelve hours, as is written:
was waste and empty…. Thirteen, He will raise
them in Compassion—renewing themselves as
before—and all those six will rise, since it is
written created, and afterward is written was, for
it surely was! And in the end, waste and empty,
with darkness—YHVH alone will be exalted on that
day (Isaiah 2:11).
Gravings of engravings, like the appearance
of a long serpent, extending here and there—tail
in the head, head behind the shoulders, enraged
and furious, guarded and hidden.
Once in a thousand short days, a plowshare
is revealed in its smoking nodes, a fin in its
share, its head smashed on the waters of the
great sea, as is written: You smashed the heads
of  ‫( תנינים‬tanninim), sea serpents, on the waters
(Psalms 74:13). There were two, reverting to one
—‫( תנינם‬tanninim), sea serpents (Genesis 1:21),
spelled deficiently. Heads, as is said: an image
above the heads of the living being: a firmament
(Ezekiel 1:22).
God said, “Let there be light!” ‫( ויהי‬Va-yhi), And
there was [light] (Genesis 1:3), corresponding to
what is written: For He spoke ‫( ויהי‬va-yehi), and it
came to be (Psalms 33:9)—He alone; va-yehi, and
it came to be, alone. Afterward they reverted to
one: ‫( י ה ו י‬yod, he, vav, yod), ‫( י ה ו‬yod, he, vav), ‫( י ה‬yod
he), ‫( י‬yod). The final yod is Shekhinah below, just as ‫ה‬
(he) is found to be Shekhinah, and they were
balanced on a single scale.
The living beings darting back and forth
(Ezekiel 1:14)—as is written: God saw the light,
that it was good (Genesis 1:4); Say of the
righteous one that he is good (Isaiah 3:10). This
one goes up on the scale, the first one on its own,
and all reverts to one; sister and relative merge
with one another in ‫( י ה‬yod, he), like two lovers
embracing.
Six emerge from the branch of the root of the
body, a tongue speaking grandly. This tongue is
concealed between ‫( י‬yod) and ‫( ה‬he), as is written:
This one will say, “I belong to YHVH”; another will
call himself by the name of Jacob; yet another
will write on his hand, “Belonging to YHVH,” and
adopt the name of Israel (Isaiah 44:5)—really!
This one will say, “I belong to YHVH”—sister, and
all is uttered in ‫( י ה ו‬yod, he, vav).
All are included in the concealed tongue for
Mother, for She opens Herself to He who issues
from Her. Father sits at the head, Mother in the
middle, covered from here and there. Woe to one
who exposes their nakedness!
God said, “Let there be lights in the dome of
heaven” (Genesis 1:14), male ruling female, as is
written: The Righteous One is the foundation of
the world (Proverbs 10:25). ‫( י‬Yod) illumines two,
illumining and impregnating the Female.
‫( יוד‬Yod) is unified alone, ascending its rungs,
higher and higher. The Female darkens and
Mother is illumined, opened [177a] by Her gates.
Comes a key comprised of six and covers Her
opening, linking this one and that one. Woe to
him who exposes the opening!
Chapter Two

The beard of faith is not mentioned for it is Glory

of all. From the ears it emerges, circling the
mouth; a white strand rising and falling,
branching into thirteen gloriously.
Of that Glory is written Through it no man
passed, there no human dwelled (Jeremiah 2:6).
‫( אדם‬Adam), human, is outside; Adam is not included
here—all the more so ‫( איש‬ish), man. Into thirteen
flows branch springs, four alone adjoined, nine
watering the body.
Before opening of the ears, glory begins to
be arrayed, descending in beauty to head of the
lips, poised from this head to that head.
A path emerging below two holes of an
armoire to eliminate sin, as is written: His
splendor is forgiving transgression (Proverbs
19:11). Below the lips, hair circles to the other
head. Another path emerges beneath it, covering
an offering of spice to the head above. Two
apples appear, illumining the spices.
Flowing fortune of all hangs down to the
heart; upon it depend those above and those
below. Those hanging do not part from one
another. Short ones cover the throat of Glory;
great ones are measured out in full measure.
Lips are free from all sides. Happy is one
who is kissed by those kisses!
In that fortune of all flow thirteen anointings
of pure balsam. All in this constellation is calm
and concealed.
 When the seventh arrives, these thirteen
appear in the supernal world and thirteen gates
of Compassion open. At that time, Seek YHVH
when He may be found (Isaiah 55:6).
It is written: God said, “Let the earth sprout
vegetation, plants yielding seed of its kind, trees
bearing fruit…” (Genesis 1:11). This accords with
what is written: You shall humble yourselves on
the ninth of the month in the evening (Leviticus
23:32).
‫( יי אלהים‬YY Elohim), You Yourself have begun to
show Your servant Your greatness (Deuteronomy
3:24). ‫( י ה ו ה‬Yod, he; vav, he)—complete in His
facets. Here, in this swarming of the earth,
incomplete; ‫( יהי‬yehi), Let there be, is not written.
We read upper yod, lower yod—‫( וייצר‬va-yiytser),
and He formed (Genesis 2:7), upper yod, lower
yod. ‫( יהי‬Yehi), Let there be—upper and lower, ‫( ה‬he)
in between them. Totality of perfection, perfect
but not in every aspect. This name is uprooted
from this place and planted in another; it is
written: YHVH Elohim planted [a garden in Eden]
(ibid., 8).
‫( ה‬He) between yod and yod of ‫( יהי‬yehi), Let
there be—breathing of the armoire of the Ancient
One to the Short-Tempered One; without breath
He cannot endure. He is consummated by ‫( ה‬he)—
upper he, lower he, as is written: ‫( אהה‬Ahah), Ah,
YHVH Elohim! (Jeremiah 1:6).

In a cluster of clusters, a bundle of balances,

‫( י ה ו‬yod, he, vav). Upper yod, crowned with a
vaporous wreath of the Ancient One, is a
membrane purified and sealed. Upper he,
crowned with breath of the holes of the armoire,
emerging to enliven. Upper vav, Lamp of
Adamantine Darkness, crowned in its aspects.
Letters spread afterward and are included in the
Short-Tempered One. Just as dwelling in the
skull, they are found spreading through the
whole body to adorn everything with clean
fleece. When it is suspended, these letters are
suspended. When it is revealed to the Short-
Tempered One, these letters settle in Him, and
He is named after them.
‫( י‬Yod) of the Ancient One is concealed in its
aspects, for the Name is not to be found. ‫( ה‬He) is
opened by another, penetrated by two holes, and
found to be enhanced. ‫( ו‬Vav) is opened by
another, as is written: flowing to my lover
smoothly (Song of Songs 7:10)—by the Lamp of
Adamantine Darkness, to cover the opening.
‫( ו‬Vav) above, vav below; ‫( ה‬he) above, he below.
‫( י‬Yod) above; no other joins with it or ascends
with it, except by a hint intimated when two are
revealed in Torah, uniting on one rung, one
vibration, to be elucidated: ‫( ו ד‬vav, dalet), included
in ‫( יוד‬yod). Woe when this departs, and those
phantoms of ember manifest, hissing past, not
lingering in place! The living beings darting back
and forth (Ezekiel 1:14). Flee to your place!
(Numbers 24:11). If you soar as high as the
eagle, from there I will bring you down (Obadiah
1:4).
The earth sprouted (Genesis 1:12). [177b]
When? When the Name is planted. Then air
issues and a spark is readied.
One skull expanding on its sides; above it
brimming dew, of two colors. Three cavities of
inscribed letters are revealed in it.
Black as a raven, hanging over tortuous
holes, so that neither right nor left can hear.
Here is one path above, slender.
 A forehead that does not shine, discord of the
worlds—except when the Will gazes upon it.
Eyes of three colors—to tremble before them
—bathed in shining milk. It is written: ‫עיניך‬
(Einekha), Your eyes, will see Jerusalem a tranquil
abode (Isaiah 33:20), and it is written: Justice
lodged in her (ibid. 1:21). A tranquil abode—
Ancient One, concealed; it is spelled ‫( עינך‬einekha),
your eye.
The nose, by which the face of the Short-
Tempered One is recognized—three flames burn
in its nostrils.
A cavernous rung, to hear good and evil.
It is written: I am YHVH, ‫( הוא‬hu), that, is My
name (Isaiah 42:8); I put to death and I bring to
life (Deuteronomy 32:39); and it is written: I will
bear and I will carry (Isaiah 46:4). He made us,
‫( ולא‬ve-la-alef), and to the alef, we belong (Psalms
100:3); He is one, and who can turn Him back?
(Job 23:13). He designates one who is concealed
and not found. He—one who is not visible to the
eye. He—one who is not called by name.
‫( ה א‬He, alef), ‫( ה ו‬he, vav), alef including vav, vav
including alef and not including. He, vav going to
alef, alef going to ‫( י‬yod); yod going to yod that is
concealed of all concealed, not joined by ‫( ו ד‬vav,
dalet). Woe when ‫( י‬yod) does not illumine vav, dalet!

When ‫( י‬yod) withdraws from ‫( ו ד‬vav, dalet)

through the sins of the world, nakedness of all
appears. Of this is written Your father’s
nakedness you shall not expose. ‫( י ה‬Yod, he)—woe
when yod withdraws from he! Of this is written
and your mother’s nakedness you shall not
expose; she is your mother—you shall not expose
her nakedness (Leviticus 18:7). She surely is
your mother! For you will call understanding
“mother,” and give forth your voice to
discernment (Proverbs 2:3).
Chapter Three

Nine precious ones were conveyed to the beard.

All that is hidden and not revealed is sublime and
precious, treasured away by Scripture.
Strands upon strands, from before the
opening of the ears to the head of the mouth,
extending from this head to the other. Beneath
two holes, a path filled, invisible. Cheeks covered
on this side and that; in them appear apples red
as a rose.
By one thread, black ones hang down to His
chest. Lips, red as a rose, are free. Short ones
descend the throat, covering the neck; long and
short flow evenly.
By these the one who exists becomes mighty
and strong. It is written: From the straits I called
to Yah (Psalms 118:5). David said nine until All the
nations surrounded me (ibid., 10) so as to
surround and defend himself.
The earth sprouted vegetation, plants
yielding seed of each kind, and trees bearing
fruit that has its seed within it of each kind
(Genesis 1:12). These nine were uprooted from a
complete name and planted afterward in a
complete name, as is written: YHVH Elohim planted
(ibid. 2:8).
Enhancements of the beard are found to be
thirteen—that of this higher one; as for the lower
one, they are seen as nine. Twenty-two letters
are engraved because of them. Concerning this,
a dream in which one holds in his hand the beard
of an eminent man—he is at peace with his Lord;
enemies will be subdued beneath him. All the
more so, the higher beard illumining the lower;
for the higher is called abounding in kindness
(Exodus 34:6), whereas in the Short-Tempered
One kindness, uncharacterized. When necessary,
radiance shines and it is called abounding in
kindness.
It is written: God said, “Let the waters
swarm with a swarm of ‫( נפש חיה‬nefesh ḥayyah), living
creatures” (Genesis 1:20). ‫( יה‬Yah)—radiance of
one spreading to the other, all swarming at once:
good waters, evil waters. For He said, Let [the
waters] swarm—intermingle: higher being, lower
being; good being, [178a] evil being.
God said, “Let us make a human” (Genesis
1:26). It is not written ‫( האדם‬ha-adam), the human,
but rather ‫( אדם‬adam), a human, indefinite—
excluding the one above, who was made with a
complete name. When this was completed, that
was completed; male and female was completed,
completing all. YHVH, aspect of the male; Elohim,
aspect of the female.
The male extended and was arrayed with His
enhancements, with the phallus, with the mouth
of the phallus. Kings who were nullified were
here established. Judgments of the male are
harsh at the beginning, at the end calm. Of the
female, the reverse.
‫( ו י ה‬Vav, yod, he). Chidings of smoke sunk in
His bosom, a small ‫( י‬yod) appearing within Her.
Whether judgments had been sweetened, the
Ancient One inquired. The serpent copulated
with the female, and a nest of filth was woven
within Her, forming an evil abode, as is written:
She conceived and bore ‫( קין‬Qayin), Cain (Genesis
4:1)—‫( קינא‬qinna), nest, of habitation of evil spirits,
gales, and whirlwinds.
 He invested this ‫( אדם‬adam) with crowns, in
general and particular, included in particular and
general: thighs and arms, right and left. A hand
branched to its sides. Male was arrayed with
female: ‫( י ה ו‬Yod, he, vav)—yod, male; he, female; vav.
It is written: Male and female He created them
and He called their name  ‫( אדם‬adam), humankind
(Genesis 5:2)—image and countenance like adam
sitting on the throne, and it is written: upon the
image of the throne, an image like the
appearance of adam, a human (Ezekiel 1:26).
Chapter Four

The Ancient One is hidden and sealed; the Short-

Tempered One, revealed and not revealed.
Revealed, written in His letters; concealed,
sealed by letters unsettled in their places, for
about Him above and below are unsettled.
Let the earth bring forth ‫( נפש חיה‬nefesh ḥayyah),
living beings, of each kind and cattle and
crawling things and beasts of the earth (Genesis
1:24), corresponding to what is written: ‫אדם‬
(Adam), Human, and beast You deliver, O YHVH
(Psalms 36:7). One is found in the category of the
other, beast in the category of adam, human.
When adam, a person, from among you brings an
offering to YHVH, from beasts (Leviticus 1:2)—
because it is included in the category of adam.
When Adam below descended, [178b] he
appeared in a supernal image: two spirits. Of two
sides, right and left, is adam comprised—on the
right, holy neshamah; on the left, nefesh ḥayyah.
Adam sinned, and the left spread and those
without a body spread. When they cling to one
another, they give birth like an animal birthing
many from a single womb.
 Twenty-two concealed letters, twenty-two
revealed letters; concealed ‫( י‬yod), revealed yod.
Concealed and revealed, weighed on scales of
matrices.
From ‫( י‬yod) issue male and female: ‫( ו ד‬vav,
dalet). In this place vav is male, dalet female,
because of ‫( דו‬du), two. Du, male and female; du,
two pillar capitals.
‫( י‬Yod) alone is male, ‫( ה‬he) female. He was ‫ד‬
(dalet); when she conceived, she brought forth ‫ו‬
(vav). Yod appears in its apparition, totality of ‫י ה ו‬
(yod, he, vav). Once she generated vav, who is male
and female, afterward it settled, covering
Mother.
The sons of God saw the daughters of
humankind (Genesis 6:2)—corresponding to what
is written: two men secretly as spies (Joshua
2:1). Daughters of humankind—as is written:
Then two women, prostitutes, came to the king
(1 Kings 3:16). Because of them is written for
they saw that the wisdom of God was within him
(ibid., 28). Then [they] came, and not previously.
In a castle of vaporous springs, two were
embracing above; below they descended,
inheriting dust. They lost the good share that
they had possessed—crown of compassion—and
were crowned with a pint of grapes.
YHVH said to Moses, “Why are you crying out
to Me?”—to Me, precisely! “Speak to the
Children of Israel and have them journey
further” (Exodus 14:15)—journey further,
precisely! Upon the flowing fortune it depended,
for He sought to glorify His beard. Do what is
right in His eyes, and hearken to His commands
and keep all His statutes—until here. For I am
YHVH your healer (ibid. 15:26)—for this one,
precisely!
Chapter Five

‫( הוי‬Hoi), Ah, sinful nation, a people laden with

iniquity, seed of evildoers, destructive children!
They have forsaken YHVH, spurned the Holy One
of Israel, turned their backs (Isaiah 1:4). Seven
rungs: ‫( יוד‬yod), ‫( הה‬heh), ‫( ו ה‬vav, he), ‫( ה י‬he, yod); ‫וו‬
(vav) generated ‫( ד‬dalet), ‫( הה‬heh), ‫( ה ו י‬he, vav, yod); ‫הה‬
(heh) generated ‫( וו‬vav), ‫( דו‬du) outside. Adam
destroyed male and female, who are ‫( דו‬du), two,
as is written: destructive children.
‫( בראשית ברא‬Be-reshit bara), In the beginning
created (Genesis 1:1). Be-reshit, in the beginning,
is an utterance; bara, He created, half an
utterance. Father and son, concealed and
revealed. Upper Eden, concealed and hidden;
lower Eden, departing on its journeys, and ‫יהוה יה‬
(YHVH Yah) are revealed.
‫( אלהים את‬Elohim et), God (ibid.)—‫( אדני אהיה‬Adonai
Ehyeh), right and left combined as one.

‫( השמים ואת‬Ha-shamayim ve-et), The heavens and

(ibid.)—as is written: ‫( והתפארת והנצח‬ve-ha-tif’eret ve-ha-
netsaḥ), and the beauty and the victory (1
Chronicles 29:11), combined as one.
‫( הארץ‬Ha-arets), the earth (Genesis 1:1), as is
written: How magnificent Your name, YHVH, in all
the earth! (Psalms 8:2). All the earth is full of His
glory! (Isaiah 6:3).
Let there be a firmament in the midst of the
waters (Genesis 1:6), to divide between the Holy
and the Holy of Holies (Exodus 26:33). The
Ancient One to the Short-Tempered One—
separated and cleaving, not really separate. A
mouth speaking grandly, designated and
crowned with small crowns, with five kinds of
water, as is written: Living water shall be put
into it (Numbers 19:17). He is the living God and
the eternal King (Jeremiah 10:10). I will walk
before YHVH in the lands of the living (Psalms
116:9). The soul of my lord will be bound in the
bundle of life (1 Samuel 25:29). The Tree of Life
in the midst of the garden (Genesis 2:9).
‫( י ה‬Yod, he), ‫( יוד הא‬yod, he), ‫( א ה י י‬alef, he, yod, yod)
between waters and waters (Genesis 1:6)—
perfect waters and imperfect waters, perfect
compassion and imperfect compassion.
YHVH said, “My breath shall not abide in the
human forever, for he too is flesh” (Genesis 6:3).
YHVH said—when He settled in the Short-
Tempered One. From here, a saying in the name
of its originator; for the concealed Ancient One
said My breath shall not abide in the adam above,
since through that breath exhaled from two holes
of an armoire He emanates to those below.
Therefore it is written: Let his days be a
hundred and twenty years (ibid.). ‫( יוד‬Yod), perfect
and imperfect. ‫( י‬Yod) alone is one hundred; two
letters, two times—a hundred and twenty years.
Yod alone, when [179a] revealed in the Short-
Tempered One, extends into ten thousand years.
From here is written: You set Your palm upon me
(Psalms 139:5).
The Nephilim were on earth (Genesis 6:4)—
corresponding to what is written: From there it
divides and becomes four riverheads (ibid. 2:10).
From the place where the garden divided were
they called ‫( הנפילים‬ha-nefilim), the fallen ones, as is
written: From there it divides.
Were on earth in those days (Genesis 6:4)—
and not at a later time—until Joshua came and
the sons of God were guarded. Solomon came
and the daughters of humankind were included,
as is written: ‫( ותענוגות‬ve-ta’anugot), and the delights
of—not called ‫( תענוגים‬ta’anugim)—‫( בני האדם‬benei ha-
adam), the sons of adam (Ecclesiastes 2:8); for from
here were cast other spirits, not included in
supernal Wisdom, as is written: YHVH gave
Solomon wisdom (1 Kings 5:26), and similarly:
He became wise from the whole adam (ibid., 11),
since these were not included in adam.
gave [Solomon] wisdom—upper ‫( ה‬he).
YHVH
He became wise—for thereby he became wise
below.
These are the heroes  ‫( מעולם‬me-olam), of old
(Genesis 6:4)—‫( עלמא‬alma), world, above. ‫אנשי השם‬
(Anshei ha-shem), Men of the name (ibid.)—who
conduct themselves by the Name. Which name?
The Holy Name by which unholy ones below
conduct themselves, doing so only by the Name.
Men of the name—unidentified, not men of YHVH.
Not intentionally obscured, rather of inferior
status yet not inferior. Men of the name—
unspecified, excluded from the category of adam.
It is written: Adam does not abide in splendor
(Psalms 49:13). Adam in splendor—in the splendor
of the King. Does not abide—without breath.
Thirteen kings of war with seven. Seven
kings appeared on earth, victorious in war. Nine
ascending rungs, running as they wish, with
none to restrain them. Five kings stand in
trepidation, unable to withstand four. Four kings
go forth toward four, hanging from them like
grapes in a cluster. Bound with them are seven
runners bearing witness, not tarrying in their
places.
The sweetening tree sits within, nesting
birds embraced by its branches. Beneath it
shelters the living being who rules. This is a tree
with twelve paths to follow, surrounded by seven
supports on four corners, whirling in four
directions.
The serpent racing in 370 leaps, leaping over
mountains, bounding over hills, as is written:
leaping over mountains, bounding over hills
(Song of Songs 2:8). Its tail in its mouth, with its
teeth piercing on two sides. As it moves, it is split
into three spirits.
It is written: ‫( חנוך‬Ḥanokh), Enoch, walked with
God (Genesis 5:24), and it is written: ‫חנוך לנער‬
(Ḥanokh la-na’ar), Train the youth, according to his
way (Proverbs 22:6)—the well-known youth.
With  ‫( האלהים‬ha-Elohim), God (Genesis 5:24)—
and not with YHVH.
And he was no more (ibid.)—with this name.
For  ‫( אלהים‬Elohim), God, took him (ibid.)—to be
called by His name.
Three courts are four; four courts above, four
below, as is written: You shall not commit
perversion in justice—in measure, in weight, or
in capacity (Leviticus 19:35). Harsh judgment,
judgment that is not harsh; balanced judgment,
judgment that is not balanced; mild judgment,
judgment not even this or that.
When  ‫( האדם‬ha-adam), humankind, began to
increase on the face of the earth  (Genesis 6:1).
Ha-adam, Humankind, began to increase,
corresponding to what is written: ‫( בשגם הוא‬be-
shaggam hu), for he too is, flesh (Genesis 6:3)—the
adam above. And it is written: on the face of ‫האדמה‬
(ha-adamah), the earth.
Moses did not know that the skin of his face
shone (Exodus 34:29)—corresponding to what is
written: ‫( כתנות עור‬kotnot or), coats of skin (Genesis
3:21). ‫( קרן‬Qaran), Shone—as is written: He took ‫קרן‬
(qeren), the horn of, oil (1 Samuel 16:13).
Anointing is performed only with the horn. By
Your name our horn is lifted (Psalms 89:18).
There I will make a horn sprout for David (ibid.
132:17). Namely, the tenth of the King, coming
from Jubilee who is Mother, as is written: when
they make a long blast with the horn of Jubilee
(Joshua 6:5)—the horn crowned by Jubilee, the
tenth by Mother.
Qeren, horn—acquiring ‫( קרן וריוח‬qeren ve-revaḥ),
principal and profit, to restore His breath to Him.
This horn is of Jubilee, and Jubilee is ‫( ה‬he), and he
is blowing of breath to all. And all return to their
place, as is written: ‫( אהה‬Ahah), Ah, YHVH Elohim!
(Jeremiah 1:6). When he reverts to he, He is called
YHVH Elohim, the complete Name, and it is written:
YHVH alone will be exalted on that day (Isaiah
2:11).
Until here, sealed and crowned is
concealment of the King. Happy is one who has
emerged, knowing its paths and ways!
  
 

SIFRA DI-TSNI’UTA  ‫ספרא דצניעותא‬

The Book of Concealment1
Chapter One

It has been taught: The Book of Concealment, a

book balanced on scales.2 For until there was a
balance, they did not gaze face-to-face,3 and the
primordial kings died and their weapons
vanished and the earth was nullified. Until the
head of Desire of all Desires arranged and
bestowed garments of glory.4
This balance hangs in a place that is not;
weighed upon it were those who did not exist.
The balance stands on its own, ungrasped and
unseen. Upon it rose and upon it rise those who
were not, and who were, and who will be.5
Secrecy within secrecy was prepared and
arranged in a single skull filled with crystalline
dew. Membrane of air, purified and sealed; those
strands of clean fleece hanging evenly.6 Will of
Wills is revealed through prayer of those below.
Open-eyed watching, never sleeping, ever
vigilant; supervision below by supervision of
radiance above,7 in whom are two holes of an
armoire arousing breath for all.8
‫( בראשית ברא אלהים את השמים ואת הארץ‬Be-reshit bara
Elohim et ha-shamayim ve-et ha-arets), In the beginning
God created the heavens and the earth (Genesis
1:1). Six—be-reshit, in the beginning, above them.
All of them are below, suspended from the seven
of the skull until Glory of Glories.9
 The second earth is not included in the
calculation, as has been said, and it emerged
from that which was cursed, as is written: from
the soil that YHVH cursed (Genesis 5:29). ‫על פני המים‬
‫( היתה תהו ובהו וחשך על פני תהום ורוח אלהים מרחפת‬Hayetah tohu
va-vohu ve-ḥoshekh al penei tehom ve-ruaḥ Elohim meraḥefet al
penei ha-mayim),
Was waste and empty, with
darkness over the face of the abyss and the wind
of God hovering over the face of the waters (ibid.
1:2)—thirteen suspended from thirteen of Glory
of Glories.10
Six thousand years are suspended from the
first six; seventh above them, fortified alone.11
All will be destroyed in twelve hours, as is
written: was waste  and empty…. Thirteen, He
will raise them in Compassion—renewing
themselves as before—and all those six will rise,
since it is written created, and afterward is
written was, for it surely was! And in the end,
waste and empty, with darkness—YHVH alone will
be exalted on that day (Isaiah 2:11).12
Gravings of engravings, like the appearance
of a long serpent, extending here and there—tail
in the head, head behind the shoulders, enraged
and furious, guarded and hidden.13
Once in a thousand short days, a plowshare
is revealed in its smoking nodes, a fin in its
share, its head smashed on the waters of the
great sea, as is written: You smashed the heads
of  ‫( תנינים‬tanninim), sea serpents, on the waters
(Psalms 74:13).14 There were two, reverting to
one—‫( תנינם‬tanninim), sea serpents (Genesis 1:21),
spelled deficiently. Heads, as is said: an image
above the heads of the living being: a firmament
(Ezekiel 1:22).15
God said, “Let there be light!” ‫( ויהי‬Va-yhi), And
there was [light] (Genesis 1:3), corresponding to
what is written: For He spoke ‫( ויהי‬va-yehi), and it
came to be (Psalms 33:9)—He alone; va-yehi, and
it came to be, alone. Afterward they reverted to
one: ‫( י ה ו י‬yod, he, vav, yod), ‫( י ה ו‬yod, he, vav), ‫( י ה‬yod
he), ‫( י‬yod). The final yod is Shekhinah below, just as ‫ה‬
(he) is found to be Shekhinah, and they were
balanced on a single scale.16
The living beings darting back and forth
(Ezekiel 1:14)—as is written: God saw the light,
that it was good (Genesis 1:4); Say of the
righteous one that he is good (Isaiah 3:10). This
one goes up on the scale, the first one on its own,
and all reverts to one; sister and relative merge
with one another in ‫( י ה‬yod, he), like two lovers
embracing.17
Six emerge from the branch of the root of the
body, a tongue speaking grandly. This tongue is
concealed between ‫( י‬yod) and ‫( ה‬he), as is written:
This one will say, “I belong to YHVH”; another will
call himself by the name of Jacob; yet another
will write on his hand, “Belonging to YHVH,” and
adopt the name of Israel (Isaiah 44:5)—really!
This one will say, “I belong to YHVH”—sister, and
all is uttered in ‫( י ה ו‬yod, he, vav).18
All are included in the concealed tongue for
Mother, for She opens Herself to He who issues
from Her. Father sits at the head, Mother in the
middle, covered from here and there. Woe to one
who exposes their nakedness!19
God said, “Let there be lights in the dome of
heaven” (Genesis 1:14), male ruling female, as is
written: The Righteous One is the foundation of
the world (Proverbs 10:25). ‫( י‬Yod) illumines two,
illumining and impregnating the Female.20
‫( יוד‬Yod) is unified alone, ascending its rungs,
higher and higher. The Female darkens and
Mother is illumined, opened [177a] by Her gates.
Comes a key comprised of six and covers Her
opening, linking this one and that one. Woe to
him who exposes the opening!21
Chapter Two

The beard of faith is not mentioned for it is Glory

of all. From the ears it emerges, circling the
mouth; a white strand rising and falling,
branching into thirteen gloriously.22
Of that Glory is written Through it no man
passed, there no human dwelled (Jeremiah 2:6).
‫( אדם‬Adam), human, is outside; Adam is not included
here—all the more so ‫( איש‬ish), man.23 Into
thirteen flows branch springs, four alone
adjoined, nine watering the body.24
Before opening of the ears, glory begins to
be arrayed, descending in beauty to head of the
lips, poised from this head to that head.25
A path emerging below two holes of an
armoire to eliminate sin, as is written: His
splendor is forgiving transgression (Proverbs
19:11). Below the lips, hair circles to the other
head. Another path emerges beneath it, covering
an offering of spice to the head above. Two
apples appear, illumining the spices.26
Flowing fortune of all hangs down to the
heart; upon it depend those above and those
below. Those hanging do not part from one
another. Short ones cover the throat of Glory;
great ones are measured out in full measure.27
Lips are free from all sides. Happy is one
who is kissed by those kisses!28
In that fortune of all flow thirteen anointings
of pure balsam. All in this constellation is calm
and concealed.29
 When the seventh arrives, these thirteen
appear in the supernal world and thirteen gates
of Compassion open. At that time, Seek YHVH
when He may be found (Isaiah 55:6).30
It is written: God said, “Let the earth sprout
vegetation, plants yielding seed of its kind, trees
bearing fruit…” (Genesis 1:11). This accords with
what is written: You shall humble yourselves on
the ninth of the month in the evening (Leviticus
23:32).31
‫( יי אלהים‬YY Elohim), You Yourself have begun to
show Your servant Your greatness (Deuteronomy
3:24). ‫( י ה ו ה‬Yod, he; vav, he)—complete in His
facets. Here, in this swarming of the earth,
incomplete; ‫( יהי‬yehi), Let there be, is not
written.32
We read upper yod, lower yod—‫( וייצר‬va-yiytser),
and He formed (Genesis 2:7), upper yod, lower
yod. ‫( יהי‬Yehi), Let there be—upper and lower, ‫( ה‬he)
in between them. Totality of perfection, perfect
but not in every aspect. This name is uprooted
from this place and planted in another; it is
written: YHVH Elohim planted [a garden in Eden]
(ibid., 8).33
‫( ה‬He) between yod and yod of ‫( יהי‬yehi), Let
there be—breathing of the armoire of the Ancient
One to the Short-Tempered One; without breath
He cannot endure. He is consummated by ‫( ה‬he)—
upper he, lower he, as is written: ‫( אהה‬Ahah), Ah,
YHVH Elohim! (Jeremiah 1:6).34

In a cluster of clusters, a bundle of balances,

‫( י ה ו‬yod, he, vav). Upper yod, crowned with a
vaporous wreath of the Ancient One, is a
membrane purified and sealed. Upper he,
crowned with breath of the holes of the armoire,
emerging to enliven. Upper vav, Lamp of
Adamantine Darkness, crowned in its aspects.35
Letters spread afterward and are included in the
Short-Tempered One. Just as dwelling in the
skull, they are found spreading through the
whole body to adorn everything with clean
fleece. When it is suspended, these letters are
suspended. When it is revealed to the Short-
Tempered One, these letters settle in Him, and
He is named after them.36
‫( י‬Yod) of the Ancient One is concealed in its
aspects, for the Name is not to be found. ‫( ה‬He) is
opened by another, penetrated by two holes, and
found to be enhanced. ‫( ו‬Vav) is opened by
another, as is written: flowing to my lover
smoothly (Song of Songs 7:10)—by the Lamp of
Adamantine Darkness, to cover the opening.37
‫( ו‬Vav) above, vav below; ‫( ה‬he) above, he below.
‫( י‬Yod) above; no other joins with it or ascends
with it, except by a hint intimated when two are
revealed in Torah, uniting on one rung, one
vibration, to be elucidated: ‫( ו ד‬vav, dalet), included
in ‫( יוד‬yod). Woe when this departs, and those
phantoms of ember manifest, hissing past, not
lingering in place! The living beings darting back
and forth (Ezekiel 1:14). Flee to your place!
(Numbers 24:11). If you soar as high as the
eagle, from there I will bring you down (Obadiah
1:4).38
The earth sprouted (Genesis 1:12). [177b]
When? When the Name is planted. Then air
issues and a spark is readied.39
One skull expanding on its sides; above it
brimming dew, of two colors. Three cavities of
inscribed letters are revealed in it.40
Black as a raven, hanging over tortuous
holes, so that neither right nor left can hear.
Here is one path above, slender.41
A forehead that does not shine, discord of the
worlds—except when the Will gazes upon it.42
Eyes of three colors—to tremble before them
—bathed in shining milk. It is written: ‫עיניך‬
(Einekha), Your eyes, will see Jerusalem a tranquil
abode (Isaiah 33:20), and it is written: Justice
lodged in her (ibid. 1:21). A tranquil abode—
Ancient One, concealed; it is spelled ‫( עינך‬einekha),
your eye.43
The nose, by which the face of the Short-
Tempered One is recognized—three flames burn
in its nostrils.44
A cavernous rung, to hear good and evil.45
It is written: I am YHVH, ‫( הוא‬hu), that, is My
name (Isaiah 42:8); I put to death and I bring to
life (Deuteronomy 32:39); and it is written: I will
bear and I will carry (Isaiah 46:4). He made us,
‫( ולא‬ve-la-alef), and to the alef, we belong (Psalms
100:3); He is one, and who can turn Him back?
(Job 23:13). He designates one who is concealed
and not found. He—one who is not visible to the
eye. He—one who is not called by name.46
‫( ה א‬He, alef), ‫( ה ו‬he, vav), alef including vav, vav
including alef and not including. He, vav going to
alef, alef going to ‫( י‬yod); yod going to yod that is
concealed of all concealed, not joined by ‫( ו ד‬vav,
dalet). Woe when ‫( י‬yod) does not illumine vav,
dalet!47

When ‫( י‬yod) withdraws from ‫( ו ד‬vav, dalet)

through the sins of the world, nakedness of all
appears. Of this is written Your father’s
nakedness you shall not expose. ‫( י ה‬Yod, he)—woe
when yod withdraws from he! Of this is written
and your mother’s nakedness you shall not
expose; she is your mother—you shall not expose
her nakedness (Leviticus 18:7). She surely is
your mother! For you will call understanding
“mother,” and give forth your voice to
discernment (Proverbs 2:3).48
Chapter Three

Nine precious ones were conveyed to the beard.

All that is hidden and not revealed is sublime and
precious, treasured away by Scripture.49
Strands upon strands, from before the
opening of the ears to the head of the mouth,
extending from this head to the other. Beneath
two holes, a path filled, invisible. Cheeks covered
on this side and that; in them appear apples red
as a rose.50
By one thread, black ones hang down to His
chest. Lips, red as a rose, are free. Short ones
descend the throat, covering the neck; long and
short flow evenly.51
By these the one who exists becomes mighty
and strong. It is written: From the straits I called
to Yah (Psalms 118:5). David said nine until All the
nations surrounded me (ibid., 10) so as to
surround and defend himself.52
The earth sprouted vegetation, plants
yielding seed of each kind, and trees bearing
fruit that has its seed within it of each kind
(Genesis 1:12). These nine were uprooted from a
complete name and planted afterward in a
complete name, as is written: YHVH Elohim planted
(ibid. 2:8).53
Enhancements of the beard are found to be
thirteen—that of this higher one; as for the lower
one, they are seen as nine. Twenty-two letters
are engraved because of them. Concerning this,
a dream in which one holds in his hand the beard
of an eminent man—he is at peace with his Lord;
enemies will be subdued beneath him. All the
more so, the higher beard illumining the lower;
for the higher is called abounding in kindness
(Exodus 34:6), whereas in the Short-Tempered
One kindness, uncharacterized. When necessary,
radiance shines and it is called abounding in
kindness.54
It is written: God said, “Let the waters
swarm with a swarm of ‫( נפש חיה‬nefesh ḥayyah), living
creatures” (Genesis 1:20). ‫( יה‬Yah)—radiance of
one spreading to the other, all swarming at once:
good waters, evil waters. For He said, Let [the
waters] swarm—intermingle: higher being, lower
being; good being, [178a] evil being.55
God said, “Let us make a human” (Genesis
1:26). It is not written ‫( האדם‬ha-adam), the human,
but rather ‫( אדם‬adam), a human, indefinite—
excluding the one above, who was made with a
complete name. When this was completed, that
was completed; male and female was completed,
completing all. YHVH, aspect of the male; Elohim,
aspect of the female.56
The male extended and was arrayed with His
enhancements, with the phallus, with the mouth
of the phallus. Kings who were nullified were
here established. Judgments of the male are
harsh at the beginning, at the end calm. Of the
female, the reverse.57
‫( ו י ה‬Vav, yod, he). Chidings of smoke sunk in
His bosom, a small ‫( י‬yod) appearing within Her.
Whether judgments had been sweetened, the
Ancient One inquired. The serpent copulated
with the female, and a nest of filth was woven
within Her, forming an evil abode, as is written:
She conceived and bore ‫( קין‬Qayin), Cain (Genesis
4:1)—‫( קינא‬qinna), nest, of habitation of evil spirits,
gales, and whirlwinds.58
He invested this ‫( אדם‬adam) with crowns, in
general and particular, included in particular and
general: thighs and arms, right and left. A hand
branched to its sides. Male was arrayed with
female: ‫( י ה ו‬Yod, he, vav)—yod, male; he, female; vav.
It is written: Male and female He created them
and He called their name  ‫( אדם‬adam), humankind
(Genesis 5:2)—image and countenance like adam
sitting on the throne, and it is written: upon the
image of the throne, an image like the
appearance of adam, a human (Ezekiel 1:26).59
Chapter Four

The Ancient One is hidden and sealed; the Short-

Tempered One, revealed and not revealed.
Revealed, written in His letters; concealed,
sealed by letters unsettled in their places, for
about Him above and below are unsettled.60
Let the earth bring forth ‫( נפש חיה‬nefesh ḥayyah),
living beings, of each kind and cattle and
crawling things and beasts of the earth (Genesis
1:24), corresponding to what is written: ‫אדם‬
(Adam), Human, and beast You deliver, O YHVH
(Psalms 36:7). One is found in the category of the
other, beast in the category of adam, human.
When adam, a person, from among you brings an
offering to YHVH, from beasts (Leviticus 1:2)—
because it is included in the category of adam.61
When Adam below descended, [178b] he
appeared in a supernal image: two spirits. Of two
sides, right and left, is adam comprised—on the
right, holy neshamah; on the left, nefesh ḥayyah.62
Adam sinned, and the left spread and those
without a body spread. When they cling to one
another, they give birth like an animal birthing
many from a single womb.63
Twenty-two concealed letters, twenty-two
revealed letters; concealed ‫( י‬yod), revealed yod.
Concealed and revealed, weighed on scales of
matrices.64
From ‫( י‬yod) issue male and female: ‫( ו ד‬vav,
dalet). In this place vav is male, dalet female,
because of ‫( דו‬du), two. Du, male and female; du,
two pillar capitals.65
‫( י‬Yod) alone is male, ‫( ה‬he) female. He was ‫ד‬
(dalet); when she conceived, she brought forth ‫ו‬
(vav). Yod appears in its apparition, totality of ‫י ה ו‬
(yod, he, vav). Once she generated vav, who is male
and female, afterward it settled, covering
Mother.66
The sons of God saw the daughters of
humankind (Genesis 6:2)—corresponding to what
is written: two men secretly as spies (Joshua
2:1). Daughters of humankind—as is written:
Then two women, prostitutes, came to the king
(1 Kings 3:16). Because of them is written for
they saw that the wisdom of God was within him
(ibid., 28). Then [they] came, and not
previously.67
In a castle of vaporous springs, two were
embracing above; below they descended,
inheriting dust. They lost the good share that
they had possessed—crown of compassion—and
were crowned with a pint of grapes.68
YHVH said to Moses, “Why are you crying out
to Me?”—to Me, precisely! “Speak to the
Children of Israel and have them journey
further” (Exodus 14:15)—journey further,
precisely! Upon the flowing fortune it depended,
for He sought to glorify His beard. Do what is
right in His eyes, and hearken to His commands
and keep all His statutes—until here. For I am
YHVH your healer (ibid. 15:26)—for this one,
precisely!69
Chapter Five

‫( הוי‬Hoi), Ah, sinful nation, a people laden with

iniquity, seed of evildoers, destructive children!
They have forsaken YHVH, spurned the Holy One
of Israel, turned their backs (Isaiah 1:4). Seven
rungs: ‫( יוד‬yod), ‫( הה‬heh), ‫( ו ה‬vav, he), ‫( ה י‬he, yod); ‫וו‬
(vav) generated ‫( ד‬dalet), ‫( הה‬heh), ‫( ה ו י‬he, vav, yod); ‫הה‬
(heh) generated ‫( וו‬vav), ‫( דו‬du) outside. Adam
destroyed male and female, who are ‫( דו‬du), two,
as is written: destructive children.70
‫( בראשית ברא‬Be-reshit bara), In the beginning
created (Genesis 1:1). Be-reshit, in the beginning,
is an utterance; bara, He created, half an
utterance. Father and son, concealed and
revealed. Upper Eden, concealed and hidden;
lower Eden, departing on its journeys, and ‫יהוה יה‬
(YHVH Yah) are revealed.71
‫( אלהים את‬Elohim et), God (ibid.)—‫( אדני אהיה‬Adonai
Ehyeh), right and left combined as one.72

‫( השמים ואת‬Ha-shamayim ve-et), The heavens and

(ibid.)—as is written: ‫( והתפארת והנצח‬ve-ha-tif’eret ve-ha-
netsaḥ), and the beauty and the victory (1
Chronicles 29:11), combined as one.73
‫( הארץ‬Ha-arets), the earth (Genesis 1:1), as is
written: How magnificent Your name, YHVH, in all
the earth! (Psalms 8:2). All the earth is full of His
glory! (Isaiah 6:3).74
Let there be a firmament in the midst of the
waters (Genesis 1:6), to divide between the Holy
and the Holy of Holies (Exodus 26:33). The
Ancient One to the Short-Tempered One—
separated and cleaving, not really separate. A
mouth speaking grandly, designated and
crowned with small crowns, with five kinds of
water, as is written: Living water shall be put
into it (Numbers 19:17). He is the living God and
the eternal King (Jeremiah 10:10). I will walk
before YHVH in the lands of the living (Psalms
116:9). The soul of my lord will be bound in the
bundle of life (1 Samuel 25:29). The Tree of Life
in the midst of the garden (Genesis 2:9).75
‫( י ה‬Yod, he), ‫( יוד הא‬yod, he), ‫( א ה י י‬alef, he, yod, yod)
between waters and waters (Genesis 1:6)—
perfect waters and imperfect waters, perfect
compassion and imperfect compassion.76
YHVH said, “My breath shall not abide in the
human forever, for he too is flesh” (Genesis 6:3).
YHVH said—when He settled in the Short-
Tempered One. From here, a saying in the name
of its originator; for the concealed Ancient One
said My breath shall not abide in the adam above,
since through that breath exhaled from two holes
of an armoire He emanates to those below.77
Therefore it is written: Let his days be a
hundred and twenty years (ibid.). ‫( יוד‬Yod), perfect
and imperfect. ‫( י‬Yod) alone is one hundred; two
letters, two times—a hundred and twenty years.
Yod alone, when [179a] revealed in the Short-
Tempered One, extends into ten thousand years.
From here is written: You set Your palm upon me
(Psalms 139:5).78
The Nephilim were on earth (Genesis 6:4)—
corresponding to what is written: From there it
divides and becomes four riverheads (ibid. 2:10).
From the place where the garden divided were
they called ‫( הנפילים‬ha-nefilim), the fallen ones, as is
written: From there it divides.79
 Were on earth in those days (Genesis 6:4)—
and not at a later time—until Joshua came and
the sons of God were guarded. Solomon came
and the daughters of humankind were included,
as is written: ‫( ותענוגות‬ve-ta’anugot), and the delights
of—not called ‫( תענוגים‬ta’anugim)—‫( בני האדם‬benei ha-
adam), the sons of adam (Ecclesiastes 2:8); for from
here were cast other spirits, not included in
supernal Wisdom, as is written: YHVH gave
Solomon wisdom (1 Kings 5:26), and similarly:
He became wise from the whole adam (ibid., 11),
since these were not included in adam.80
YHVH gave [Solomon] wisdom—upper ‫( ה‬he).
He became wise—for thereby he became wise
below.81
These are the heroes  ‫( מעולם‬me-olam), of old
(Genesis 6:4)—‫( עלמא‬alma), world, above. ‫אנשי השם‬
(Anshei ha-shem), Men of the name (ibid.)—who
conduct themselves by the Name. Which name?
The Holy Name by which unholy ones below
conduct themselves, doing so only by the Name.
Men of the name—unidentified, not men of YHVH.
Not intentionally obscured, rather of inferior
status yet not inferior. Men of the name—
unspecified, excluded from the category of
adam.82

It is written: Adam does not abide in splendor

(Psalms 49:13). Adam in splendor—in the splendor
of the King. Does not abide—without breath.83
Thirteen kings of war with seven. Seven
kings appeared on earth, victorious in war. Nine
ascending rungs, running as they wish, with
none to restrain them. Five kings stand in
trepidation, unable to withstand four. Four kings
go forth toward four, hanging from them like
grapes in a cluster. Bound with them are seven
runners bearing witness, not tarrying in their
places.84
The sweetening tree sits within, nesting
birds embraced by its branches. Beneath it
shelters the living being who rules. This is a tree
with twelve paths to follow, surrounded by seven
supports on four corners, whirling in four
directions.85
The serpent racing in 370 leaps, leaping over
mountains, bounding over hills, as is written:
leaping over mountains, bounding over hills
(Song of Songs 2:8). Its tail in its mouth, with its
teeth piercing on two sides. As it moves, it is split
into three spirits.86
It is written: ‫( חנוך‬Ḥanokh), Enoch, walked with
God (Genesis 5:24), and it is written: ‫חנוך לנער‬
(Ḥanokh la-na’ar), Train the youth, according to his
way (Proverbs 22:6)—the well-known youth.87
With  ‫( האלהים‬ha-Elohim), God (Genesis 5:24)—
and not with YHVH.
And he was no more (ibid.)—with this name.
For  ‫( אלהים‬Elohim), God, took him (ibid.)—to be
called by His name.88
Three courts are four; four courts above, four
below, as is written: You shall not commit
perversion in justice—in measure, in weight, or
in capacity (Leviticus 19:35). Harsh judgment,
judgment that is not harsh; balanced judgment,
judgment that is not balanced; mild judgment,
judgment not even this or that.89
When  ‫( האדם‬ha-adam), humankind, began to
increase on the face of the earth (Genesis 6:1).
Ha-adam, Humankind, began to increase,
corresponding to what is written: ‫( בשגם הוא‬be-
shaggam hu), for he too is, flesh (Genesis 6:3)—the
adam above. And it is written: on the face of ‫האדמה‬
(ha-adamah), the earth.90
Moses did not know that the skin of his face
shone (Exodus 34:29)—corresponding to what is
written: ‫( כתנות עור‬kotnot or), coats of skin (Genesis
3:21).91  ‫( קרן‬Qaran), Shone—as is written: He
took ‫( קרן‬qeren), the horn of, oil (1 Samuel 16:13).
Anointing is performed only with the horn. By
Your name our horn is lifted (Psalms 89:18).
There I will make a horn sprout for David (ibid.
132:17). Namely, the tenth of the King, coming
from Jubilee who is Mother, as is written: when
they make a long blast with the horn of Jubilee
(Joshua 6:5)—the horn crowned by Jubilee, the
tenth by Mother.92
Qeren, horn—acquiring ‫( קרן וריוח‬qeren ve-revaḥ),
principal and profit, to restore His breath to Him.
This horn is of Jubilee, and Jubilee is ‫( ה‬he), and he
is blowing of breath to all. And all return to their
place, as is written: ‫( אהה‬Ahah), Ah, YHVH Elohim!
(Jeremiah 1:6). When he reverts to he, He is called
YHVH Elohim, the complete Name, and it is written:
YHVH alone will be exalted on that day (Isaiah
2:11).93
Until here, sealed and crowned is
concealment of the King. Happy is one who has
emerged, knowing its paths and ways!94
 A Note on the Title and Context of Sifra di-
Tsni’uta
(The Book of Concealment)
The title ‫( ספרא דצניעותא‬Sifra di-Tsni’uta ) Sifra di-
Tsni’uta can be rendered variously: “The Book of
Concealment (or Secrecy, Modesty,
Discreetness).” The term “concealment” applies
to the profound subject matter, which is
concealed from human comprehension, or which
should be concealed from the unitiated; but it
also refers to the enigmatic style, which
modestly conceals the mysteries.
In rabbinic literature the word ‫( צניעותא‬tseni’uta)
means “privacy, modesty.” Although the precise
meaning of the biblical root ‫( צנע‬tsn’) is in doubt, it
apparently connotes “acting carefully, wisely,
attentively, modestly, or humbly.” See the ideal
expressed in Micah 6:8: ‫( הצנע לכת‬hatsne’a lekhet),
walking humbly, with your God. According to
Proverbs 11:2, Insolence comes and then comes
shame, but with  ‫( צנועים‬tsenu’im), the humble, is
wisdom.
The root tsn’ appears in a mystical context in
BT Qiddushin 71a, “The Rabbis taught: ‘At first
the [Divine] Name of Twelve Letters was
transmitted to everyone. When the licentious
became rife, it was transmitted ‫( לצנועים‬la-tsenu’im),
to the modest [or: discreet], among the priests
[to be pronounced during the priestly blessing],
and the modest among the priests uttered it
inaudibly [literally, caused it to be swallowed]
during the chanting of their brother priests.’ …
Rav Yehudah said in the name of Rav: ‘The Name
of Forty-two Letters is transmitted only to one
who is ‫( צנוע ועניו‬tsanu’a ve-anav), modest and humble,
has reached the middle of his life, is not prone to
anger or drunkenness, and does not insist on
retaliation.’” See Zohar 3:146b.
The Aramaic causative form ‫( אצנע‬atsna) means
“to hide, conceal, withdraw, put aside.” See
Targum Onqelos on Exodus 16:23, 33–34; Zohar
2:239a. In Zohar 1:217a (Vol. 3, p. 309, n. 35),
the word ‫( אצנעותא‬atsna’uta), “concealment,” refers
to the refined wisdom of Rabbi Shim’on, which
has been stored away for safekeeping, and
perhaps specifically to Sifra di-Tsni’uta.
Already in early and reliable manuscripts
(including C9, M4, P2, V5, V7), Sifra di-Tsni’uta
is woven into the Zohar’s commentary on Parashat
Terumah. After being quoted in the context of the
Dwelling, the Book of Concealment is introduced
by the parable of the mountain man (above, pp.
530–34). All of the above-mentioned manuscripts
proceed from the conclusion of that parable
directly to “Chapter One,” without even the title
Sifra di-Tsni’uta, which is then mentioned in the
first line. Thereby the commentary on Parashat
Terumah segues into the Book of Concealment.

In the Cremona edition, based on several

later manuscripts, Sifra di-Tsni’uta is placed in
Parashat Be-reshit, befitting its form as a commentary
on the opening of Genesis.
On the meaning of the title, see Liebes,
Studies in the Zohar, 200–201, n. 58; idem, Torat
ha-Yetsirah shel Sefer Yetsirah , 128–32; Klein,
“The Paradox of Sifra di-Tsni’uta.”
R E F E R E N C E    M A T T E R
 Abbreviations

ABD David Noel Freedman, ed., Anchor

Bible Dictionary
add. addendum
Add. Additional
Arukh Nathan ben Yeḥiel of Rome, Sefer
he-Arukh
Arukh ha- Nathan ben Yeḥiel of Rome, Arukh
Shalem ha-Shalem
Battei Shlomo Aharon Wertheimer, ed.,
Midrashot Battei Midrashot
B.C.E. before the Common Era
Beit ha- Adolph Jellinek, ed., Beit ha-
Midrash Midrash
Bei’ur ha- Elijah ben Solomon of Vilna, Bei’ur
Gera ha-Gera le-Sifra di-Tsni’uta
BT Babylonian Talmud
C9 MS Add. 1023, University Library,
Cambridge
C.E. Common Era
Cremona Cremona edition of the Zohar
Ct1 MS 104, Trinity College,
Cambridge
Derekh Derekh Emet, in Sefer ha-Zohar,
Emet ed. Reuven Margaliot
Derekh Joseph Ḥamiẓ, ed., Derekh Emet
Emet (ed.
Ḥamiẓ)
diss. dissertation
ed. editor (pl. eds.); edition; edited by
Edri Yehuda Edri, trans., Sefer ha-Zohar
esp. especially
F1 MS Plutei 2:18, Biblioteca Medicea
Laurenziana, Florence
fasc. fascicle
frag. fragmentary
Galante Abraham Galante, in Or ha-
Ḥammah, ed. Abraham Azulai
Haggahot Ḥayyim Vital, Haggahot Maharḥu
Maharḥu
Hash Hashmatot
Heikh Heikhalot
intro introduction
IR Idra Rabba
IZ Idra Zuta
JT Jerusalem Talmud
M Mishnah
M4 MS Hebr. 12, Bayerische
Staatsbibliothek, Munich
M5 MS Hebr. 20, Bayerische
Staatsbibliothek, Munich
M9 MS Hebr. 219, Bayerische
Staatsbibliothek, Munich
Ma’arikh Menaḥem ben Judah de Lonzano,
Sefer ha-Ma’arikh
Mantua Mantua edition of the Zohar
Mat Matnitin
MhN Midrash ha-Ne’lam
MlN Yehudah Petaya, Zohar Sava de-
Mishpatim im Peirush Matoq la-
Nefesh
MM Shalom Buzaglo, Miqdash Melekh
MmD Daniel Frisch, Peirush Matoq mi-
Devash
MS (plural, manuscript(s)
MSS)
Ms5 MS Guenzburg 293, Russian State
Library, Moscow
n. (plural, note(s)
nn.)
N10 MS 1660, Jewish Theological
Seminary, New York
N41 MS 1930, Jewish Theological
Seminary, New York
N47 MS 2076, Jewish Theological
Seminary, New York
n.d. no date
Nefesh David Luria, Nefesh David
David
Netivot Ya’ir Bentsiyon Vainshtok, Idra… Sifra
di-Tsni’uta… im bei’ur… Netivot
Ya’ir
Nitsotsei Ḥayyim Joseph David Azulai,
Orot Nitsotsei Orot
Nitsotsei Reuven Margaliot, Nitsotsei Zohar
Zohar
n.p. no publisher
O2 MS 1564, Bodleian Library, Oxford
O3 MS 1884, Bodleian Library, Oxford
O17 MS 2514, Bodleian Library, Oxford
Or ha- Abraham Azulai, ed., Or ha-
Ḥammah Ḥammah
OY Moses Cordovero, Or Yaqar
P2 MS héb. 779, Bibliothèque
nationale, Paris
par. paragraph
Piq Piqqudin
pl. plural
QhM Qav ha-Middah
R1 MS 2971, Biblioteca Casanatense,
Rome
RM Ra’aya Meheimna
RR Raza de-Razin
Scholem Gershom Scholem, Sefer ha-Zohar
shel Gershom Scholem
SdTs Sifra di-Tsni’uta
ShS Shir ha-Shirim
SO Sitrei Otiyyot
Soncino Harry Sperling et al., trans., The
Zohar (Soncino Press)
ST Sitrei Torah
Sullam Yehudah Ashlag, Sefer ha-Zohar…
im… ha-Sullam
Tiq Tiqqunim (in Zohar Ḥadash)
Tos Tosefta
trans. translator(s); translated by
TZ Tiqqunei ha-Zohar
V5 MS ebr. 206, Biblioteca Apostolica,
Vatican
V7 MS ebr. 208, Biblioteca Apostolica,
Vatican
V20 MS ebr. 606, Biblioteca Apostolica,
Vatican
Vital Ḥayyim Vital, in Or ha-Ḥammah,
ed. Abraham Azulai
Yahel Or Elijah ben Solomon of Vilna, Yahel
Or
ZḤ Zohar Ḥadash
Zohorei Jacob Emden, Zohorei Ya’bets
Ya’bets
 Transliteration of Hebrew and Aramaic

‫א‬ alef ’1   ‫ל‬ lamed l

‫בּ‬ bet b   ‫מ‬ mem m
‫ב‬ vet v   ‫נ‬ nun n
‫ג‬ gimel g   ‫ס‬ samekh s
‫ד‬ dalet d   ‫ע‬ ayin ’2
‫ה‬ he h   ‫פּ‬ pe p
‫ו‬ vav v   ‫פ‬ phe f3
‫ז‬ zayin z   ‫צ‬ tsadi ts
‫ח‬ ḥet ḥ   ‫ק‬ qof q
‫ט‬ tet t   ‫ר‬ resh r
‫י‬ yod y, i   ‫שׁ‬ shin sh
‫כּ‬ kaf k   ‫שׂ‬ sin s
‫כ‬ khaf kh   ‫ת‬ tav t

The English equivalent letter is doubled

when a strong dagesh in Hebrew or Aramaic
characterizes a verbal conjugation or indicates
an assimilated letter, e.g., dibber, yitten.
However, if the Hebrew letter (in which a dagesh
appears) is represented by two English letters
(such as sh or ts), then that English equivalent is
not doubled, e.g., va-yishaqehu, matsot. Further,
a single English equivalent letter is not doubled
when preceded by a hyphenated prefix, e.g., ha-
sefer, la-melekh, mi-tokh.
Proper names that appear in roman type do
not follow the above schema. Biblical names are
rendered according to the JPS Hebrew-English
Tanakh. Rabbinic names are rendered according
to common convention, e.g., Akiva, Resh Lakish.
Medieval names are Anglicized, e.g., Moses de
León, Joseph Gikatilla. Authors’ names in the
Bibliography follow library listings or the
Encyclopaedia Judaica.
 
 
 
1. Alef is not transliterated at the beginning
or end of a word nor after a hyphenated prefix.
Elsewhere it is transliterated only when
accompanied by a vowel, e.g., Shemu’el.
2. Ayin is not transliterated at the beginning
of a word, nor after a hyphenated prefix, nor,
unless accompanied by a vowel, at the end of a
word. Thus, Shema, but Bava Metsi’a.
3. Occasionally transliterated as ph to
compare or contrast it to the letter pe.
 Glossary

aggadah      “Tale”; the nonlegal contents of

the Talmud and Midrash, often based on biblical
exegesis. It includes ethical and moral teaching,
theological speculation, legends, and folklore.
alef   The first letter of the Hebrew alphabet;
the beginning of divine and human speech.
Amidah      “Standing”; the central prayer,
recited three times daily.
amora, pl. amora’im      “Speaker,
interpreter”; a teacher living in the three
centuries or so following the compilation of the
Mishnah (ca. 200 C.E.) and whose opinions are
recorded in subsequent rabbinic literature.
Assembly of Israel      Hebrew, ‫כנסת ישראל‬
(Keneset Yisra’el); in rabbinic literature, a phrase
normally denoting the people of Israel. In the
Zohar, the phrase can refer to the earthly
community of Israel but also (often primarily) to
Shekhinah, the divine feminine counterpart of
the people.
Ayin      “Nothingness”; the creative “no-
thingness” of God, out of which all being
emanates.
Binah      “Understanding”; the third sefirah;
the Divine Mother who gives birth to the seven
lower sefirot.
blessed Holy One   Common rabbinic name
for God. In the Zohar it often designates Tif’eret.
 Da’at      “Knowledge”; the hidden sefirah
mediating between Ḥokhmah and Binah.
Din      “Judgment”; the fifth sefirah; the left
arm of the divine body, balancing Ḥesed. The
roots of evil lie here; also called Gevurah.
Dwelling      Hebrew, ‫( משכן‬mishkan). The
portable sanctuary (or Tabernacle), which
according to Exodus was constructed by Moses
and the Israelites, and then carried from
encampment to encampment as the people
journeyed through the Sinai Desert. In the
Zohar, often a symbol of Shekhinah.
Eikhah   The book of Lamentations.
Ein Sof      “There is no end”; that which is
boundless; the Infinite. The ultimate reality of
God beyond all specific qualities of the sefirot;
the God beyond God.
Elohim      “God, gods”; a biblical name for
God. In the Zohar it has various sefirotic
associations: Binah, Gevurah, Shekhinah.
Gedullah      “Greatness”; the fourth sefirah;
the outpouring of God’s great goodness; also
called Ḥesed.
Gevurah      “Power”; the fifth sefirah; also
called Din.
gimatriyya      Derived from the Greek
geometria (“measuring the earth”); a method of
interpretation based on the numerical value of
Hebrew letters.
Hashmatot      “Omissions”; additions printed
at the end of the first of the three standard
Aramaic volumes of the Zohar, drawn from the
Cremona edition and Zohar Ḥadash.
 ḥasid, pl. ḥasidim      “Pious one,” devotee,
saint, lover of God.
havdalah      “Differentiation”; prayer recited
at the conclusion of Sabbath and festivals to
indicate the distinction between the sacred day
that has ended and the weekday that is
beginning.
Heikhalot      “Palaces”; descriptions of the
heavenly palaces in Zohar 1:38a–45b; 2:244b–
268b.
Ḥesed      “Loving-kindness, love, grace”; the
fourth sefirah; the right arm of the divine body,
balancing Din; also called Gedullah.
Hod   “Splendor”; the eighth sefirah; the left
leg of the divine body; source of prophecy along
with Netsaḥ.
Ḥokhmah      “Wisdom”; the second sefirah;
the primordial point of emanation.
Holy Ancient One      The most ancient
manifestation of Ein Sof through Keter, Its
crown.
Hosha’na Rabbah      “The Great Hosha’na”;
the seventh day of Sukkot.
idra   “Threshing place,” assembly.
Idra Rabba      “The Great Assembly”; a
description of the gathering of Rabbi Shim’on
and the Companions at the threshing house,
where profound mysteries of divine being are
expounded. Zohar 3:127b–145a.
Idra Zuta      “The Small Assembly”; a
description of the last gathering of Rabbi
Shim’on and the Companions, the master’s final
teachings, and his ecstatic death. Zohar 3:287b–
296b.
 Israel   Often, the people of Israel.
Jubilee      The year of release, occurring
every fifty years at the end of the cycle of seven
sabbatical years. According to Leviticus 25, in
the Jubilee all land reverts to its original owners
and all indentured Israelite slaves are freed. In
Kabbalah, often a symbol of Binah.
Kabbalah      Hebrew, ‫( קבלה‬qabbalah),
“receiving, that which is received, tradition”;
originally referring to tradition in general (or to
post-Mosaic Scripture), but from the thirteenth
century onward, specifically to the esoteric
teachings of Judaism.
Keter      “Crown”; the first sefirah; coeternal
with Ein Sof; also called Ratson (“Will”) and Ayin
(“Nothingness”).
Lilith      A demoness who harms babies and
seduces men; married to Samael.
lulav      “Sprout”; rabbinic term for the palm
branch used together with three other plant
species on the festival of Sukkot.
Malkhut      “Kingdom”; the tenth sefirah,
ruling the lower worlds; also called Shekhinah.
Matnitin      “Our Mishnah”; short pieces
scattered throughout the Zohar, most of which
appear as utterances of a heavenly voice urging
the Companions to arouse themselves and open
their hearts to the mysteries. Some of them
contain principles of kabbalistic teaching in a
condensed form, constituting a kind of mystical
Mishnah, expounded in the main section of the
Zohar.
Matronita      Aramaized form of Latin
matrona, “matron, married woman, noble lady,”
often applied in the Zohar to Shekhinah, the wife
of Tif’eret.
Metatron      One of the supreme powers in
the divine realm, often depicted as the chief
angel. He is sometimes identified as sar ha-
panim (Prince of the Countenance), standing
face-to-face with God, or with sar ha-olam
(Prince of the World).
midrash, pl. midrashim      Homiletical or
legal interpretation of the Bible.
Midrash ha-Ne’lam      “The Concealed
Midrash, the Esoteric Midrash”; an early stratum
of the Zohar. Its language is a mixture of Hebrew
and Aramaic. Midrash ha-Ne’lam on the Torah
pertains to several portions of Genesis, the
beginning of Exodus, and several other portions;
it is printed partly alongside the main text of the
Zohar and partly in Zohar Ḥadash. Midrash ha-
Ne’lam on Song of Songs, Ruth, and
Lamentations is printed in Zohar Ḥadash. The
subject matter of Midrash ha-Ne’lam is mostly
Creation, the soul, and the world to come; its
style is often allegorical.
minḥah      “Offering”; second of the three
daily prayer services, recited in the afternoon.
minyan      Literally “counting”; hence,
“quorum”—the minimum number of adult Jewish
males traditionally required for various liturgical
purposes.
Mishnah      Collection of oral teachings
compiled near the beginning of the third century
by Rabbi Yehudah ha-Nasi; the earliest
codification of Jewish Oral Law; the core of the
Talmud.
 mitsvah, pl. mitsvot   “Commandment”; one
of the 613 commandments of the Torah or one of
various rabbinic precepts; religious duty; by
extension, good deed.
musaf      “Supplement”; the additional
Sabbath and festival worship service, usually
recited immediately after the morning service.
nefesh      “Soul,” life force; the basic level of
the soul, animating the human being. (The other
two levels are ruaḥ and neshamah.)
neshamah      “Breath, soul,” soul-breath; the
highest level of the soul. (The other two levels
are nefesh and ruaḥ.)
Netsaḥ      “Endurance”; the seventh sefirah;
the right leg of the divine body; source of
prophecy along with Hod.
Oral Torah      The rabbinic interpretation of
the Written Torah (the Five Books of Moses); in
Kabbalah, a symbol of Shekhinah.
Other Side   Aramaic, ‫( סטרא אחרא‬Sitra Aḥra);
the demonic realm, or the shadow of the divine,
led by Samael and Lilith.
parashah      “Portion”; portion of the Torah
read on a particular Sabbath, named after its
opening word (or phrase) or a key word (or
phrase) in the opening sentence.
Pesaḥ   “Passover”; first of the three annual
pilgrimage festivals, celebrated in the middle of
the month of Nisan, commemorating the Exodus
from Egypt.
Piqqudin      “Commandments”; kabbalistic
interpretations of the commandments scattered
throughout the Zohar (to be distinguished from
Ra’aya Meheimna).
 piyyut      “Poem”; a liturgical poem inserted
into a standard prayer.
Qaddish      “Holy”; an Aramaic prayer
praising God, recited at the conclusion of each
main part of every service.
Qav ha-Middah      “The Standard of
Measure”; a detailed description of the process
of divine emanation, delivered by Rabbi Shim’on.
Zohar Ḥadash 56d–58d.
Qedushah      “Sanctification”; one of several
prayers describing and emulating the ongoing
sanctification of God by the angels in heaven.
Ra’aya Meheimna      “The Faithful
Shepherd”; a separate composition on the
kabbalistic meaning of the commandments,
printed piecemeal in the Zohar. Here Moses, the
Faithful Shepherd, appears to Rabbi Shim’on and
the Companions, revealing secrets.
Raḥamim   “Compassion”; the sixth sefirah,
harmonizing the polar opposites Ḥesed and Din;
also called Tif’eret.
Raza de-Razin      “The Secret of Secrets”; a
section of the Zohar dealing with physiognomy,
metoposcopy, and chiromancy (Zohar 2:70a–75a
[printed alongside the main text], Zohar Ḥadash
35b–37c). A second version is incorporated into
the main body of the Zohar (2:70a–78a).
Rosh Hashanah      The Jewish New Year,
celebrated on the first two days of the Hebrew
month Tishrei.
ruaḥ      “Spirit, wind, breath”; the second
level of soul. (The other two levels are nefesh
and neshamah.)
Rut   The book of Ruth.
 Samael   Prince of demons, married to Lilith;
identical with Satan.
Sava   “The Elder; old man.”
Sava de-Mishpatim      “The Old Man of
[Torah portion] Mishpatim”; an account of the
Companions’ encounter with a donkey-driver
who turns out to be a master of wisdom. Zohar
2:94b–114a (above, pp. 1–139).
Sefer ha-Zohar   “The Book of Radiance.”
sefirah, pl. sefirot      Literally, “counting,”
number, numerical entity; in Kabbalah, one of
the ten aspects of divine personality, nine of
which emanate from Ein Sof and the first sefirah,
Keter. See the diagram on page ix.
Shaddai      An obscure divine name, which
may originally have meant “[God of] the
mountain.” In Kabbalah it often denotes
Shekhinah.
Shavu’ot      “Weeks”; second of the three
annual pilgrimage festivals, celebrated seven
weeks after the beginning of Passover.
Shekhinah   “Presence,” divine immanence;
the tenth and last sefirah; female partner of
Tif’eret; also called Malkhut.
Shema      Literally, “hear”; central prayer
recited morning and evening, comprising
Deuteronomy 6:4–9; 11:13–21; and Numbers
15:37–41. The opening verse is: Hear O Israel!
YHVH our God, YHVH is one!
Shir ha-Shirim   The book of Song of Songs.
Sifra di-Tsni’uta       “The Book of
Concealment”; an anonymous, highly condensed
commentary on the beginning of the Torah,
consisting of five short chapters and composed in
obscure sentences. Its subject is the mysterious
dynamics of divine being. Zohar 2:176b–179a
(above, pp. 535–86).
Sitra Aḥra      “The other side”; the demonic
realm, or the shadow of the divine, led by Samael
and Lilith.
Sitrei Otiyyot      “Secrets of the Letters”; a
discourse by Rabbi Shim’on focusing on the
letters of the divine name YHVH and how they
symbolize the process of emanation. Zohar
Ḥadash 1b–7b.
Sitrei Torah      “Secrets of Torah”;
interpretations of certain verses of Genesis,
printed in separate columns parallel to the main
body of the Zohar and in Zohar Ḥadash. It
includes allegorical explanations of the mysteries
of the soul.
Sukkot   “Booths”; festival of Booths, last of
the three annual pilgrimage festivals, celebrated
in the middle of the month of Tishrei at the
conclusion of the summer harvest.
Talmud      Each of the two compilations of
Jewish law, legend, ethics, and theology
comprising the Mishnah and its vast commentary
(the Gemara) by rabbis of the third through fifth
centuries. The Jerusalem Talmud was compiled
ca. 400 C.E.; the Babylonian Talmud, about one
hundred years later.
tanna, pl. tanna’im      “One who repeats,
teacher”; an authority cited in the Mishnah or
belonging to the Mishnaic period (first two
centuries of the Common Era); an Amoraic
scholar whose task was to memorize and recite
tannaitic texts.
 Targum      “Translation”; an Aramaic
translation of the Torah or the Bible.
tav   The last letter of the Hebrew alphabet.
tefillin      “Phylacteries”; two black leather
boxes containing passages from the Torah
(Exodus 13:1–10, 11–16; Deuteronomy 6:4–9;
11:13–21) written on parchment. They are bound
by black leather straps on the left arm and on the
head, and are prescribed for men to wear during
weekday morning prayer. Each of the biblical
passages indicates that the Children of Israel
should place a sign upon their hand and a
frontlet (or reminder) between their eyes.
teshuvah      “Return, turning back to God,
repentance.”
Tif’eret      “Beauty, glory”; the sixth sefirah,
harmonizing the polar opposites Ḥesed and Din;
male partner of Shekhinah; the torso of the
divine body; also called Raḥamim.
Tiqqunei ha-Zohar      “Embellishments on
the Zohar”; an independent book whose setting
is similar to Ra’aya Meheimna. It comprises a
commentary on the beginning of Genesis, each
tiqqun opening with a new interpretation of the
word ‫( בראשית‬be-reshit), “in the beginning.”
Tiqqunim      “Embellishments”; additional
material in the genre of Tiqqunei ha-Zohar,
printed in Zohar Ḥadash 93c–122b.
Torah      “Instruction, teaching”; the Five
Books of Moses (Genesis through Deuteronomy);
by extension, the entire corpus of Jewish
religious literature.
Tosafot      “Additions”; a collection of
comments on the Talmud written between the
twelfth and fourteenth centuries in France and
Germany, printed in standard editions of the
Talmud. Also, a set of Zoharic additions printed
at the end of the second and third of the three
standard Aramaic volumes of the Zohar, drawn
from the Cremona edition and from Zohar
Ḥadash.
Tosefta   “Addenda”; in rabbinic literature, a
collection of precepts parallel to and
contemporary with the Mishnah. In the Zohar, a
collection similar to Matnitin.
Tsaddiq      “Righteous One”; a name for
Yesod, the ninth sefirah.
tzitzit   “Tassels,” one of four on the hem of
a garment, and later on a prayer shawl. See
Numbers 15:37–41.
world that is coming   Hebrew, ‫( העולם הבא‬ha-
olam ha-ba); Aramaic, ‫( עלמא דאתי‬alma de-atei);
often understood as referring to the hereafter
and usually translated as “the world to come.”
From another perspective, however, “the world
that is coming” already exists—occupying
another, timeless dimension. In Kabbalah this
phrase often refers to Binah, the continuous
source of emanation, who “is constantly coming,
never ceasing.”
Written Torah      The Five Books of Moses
(Genesis through Deuteronomy); in Kabbalah, a
symbol of Tiferet.
Yah   A contracted biblical form of the divine
name YHVH.
Yesod   “Foundation”; the ninth sefirah, who
channels the flow of emanation to Shekhinah; the
phallus of the divine body; also called Tsaddiq.
YHVH      The ineffable name of God,
apparently deriving from the root ‫( הוה‬hvh), “to
be.” In the Zohar it often symbolizes Tif’eret.
Yishtabaḥ      “May [Your name] be praised”;
the prayer of benediction following the biblical
hymns recited daily at the beginning of the
morning service.
Yom Kippur      The Day of Atonement,
observed on the tenth of the Hebrew month
Tishrei.
zohar   “Radiance, splendor.”
Zohar Ḥadash      “New Zohar”; a collection
of Zoharic texts not included in the early editions
of the Zohar. It was first printed in Salonika in
1597. The title is misleading since Zohar Ḥadash
contains much of Midrash ha-Ne’lam, an early
stratum of the Zohar.
 Bibliography

This bibliography includes works cited and

utilized by the translator for this volume, except
for standard rabbinic texts and most reference
works. A more complete bibliography appears in
Volume 1. Readers seeking further resources on
the Zohar can consult The Library of Gershom
Scholem on Jewish Mysticism: Catalogue, edited
by Joseph Dan, Esther Liebes, and Shmuel Reem;
and Don Karr, “Notes on the Zohar in English.”
1. MANUSCRIPTS OF THE ZOHAR1

Cambridge, University Library. Heb. Add. 1023;

Dd. 10.14.
Cambridge, Trinity College. 104.
Florence, Biblioteca Medicea Laurenziana. Plutei
2:18.
Jerusalem, Jewish National and University
Library. Heb. 8°2492.
London, British Library. Oriental 9152.
Moscow, Guenzburg Collection, Russian State
Library. 293, 359.
Munich, Bayerische Staatsbibliothek. Cod. Hebr.
12, 20, 219.
New York, Jewish Theological Seminary. 1660,
1918, 1930, 2076, 3821.
Oxford, Bodleian Library. 1564, 1884, 2514.
Paris, Bibliothèque nationale. Héb. 779, 782.
Rome, Biblioteca Casanatense. 2971, 3091.
Toronto, Friedberg Collection, University of
Toronto Library. 5–015.
Vatican, Biblioteca Apostolica. Ebr. 68, 199, 206,
208, 213, 606.
2. EDITIONS OF THE ZOHAR

Sefer ha-Zohar. Cremona: Vincenzo Conti, 1558.

Sefer ha-Zohar. 3 vols. Mantua: Meir ben Efraim
and Jacob ben Naftali, 1558–60.
Sefer ha-Zohar. 3 vols. Vilna: Romm, 1882.
Sefer ha-Zohar. Edited by Reuven Margaliot. 4th
ed. 3 vols. Jerusalem: Mossad Harav Kook,
1964.
Tiqqunei ha-Zohar. Edited by Reuven Margaliot.
Jerusalem: Mossad Harav Kook, 1948. Reprint,
1978.
Zohar Ḥadash. Edited by Reuven Margaliot.
Jerusalem: Mossad Harav Kook, 1953. Reprint,
1978.
3. TRANSLATIONS OF THE ZOHAR

A. Hebrew
Ashlag, Yehudah, trans. and ed., completed by
Yehudah Ẓevi Brandwein. Sefer ha-Zohar…
im… ha-Sullam. 22 vols. Jerusalem: Ḥevrah
Lehotsa’at Hazohar, 1945–58.
Bar-Lev, Yechiel, trans. and ed. Sefer ha-Zohar…
im Bei’ur Yedid Nefesh. 14 vols. Petaḥ Tikvah:
n.p., 1992–97.
Edri, Yehudah, trans. and ed. Sefer ha-Zohar…
meturgam bi-lshon ha-qodesh. 10 vols.
Jerusalem: Yerid Hasefarim, 1998.
Frisch, Daniel, trans. and ed. Sefer ha-Zohar…
Peirush Matoq mi-Devash. 15 vols. Jerusalem:
Mekhon Da’at Yosef, 1993–99.
Lachower, Fischel, and Isaiah Tishby, trans. and
eds. Mishnat ha-Zohar. Vol. 1. 3d ed.
Jerusalem: Mosad Bialik, 1971. (An anthology.)
Tishby, Isaiah, trans. and ed. Mishnat ha-Zohar.
Vol. 2. Jerusalem: Mosad Bialik, 1961. (An
anthology.)
B. English
Berg, Michael, ed. The Zohar by Rabbi Shimon
bar Yochai with the Sulam commentary of
Rabbi Yehuda Ashlag. 23 vols. Tel Aviv:
Yeshivat Kol Yehudah, 1999–2003. (The English
translation is based on the Hebrew translation
by Yehudah Ashlag.)
Giller, Pinchas. Reading the Zohar: The Sacred
Text of the Kabbalah. New York: Oxford
University Press, 2001. (Pp. 159–73 contain a
translation of Sifra di-Tsni’uta and Zohar
2:122b–123b.)
Klein, Ariel. “The Paradox of Sifra di-Tsni’uta.”
Ph.D. diss., University of London (in progress).
(Includes translation of Sifra di-Tsni’uta.)
Lachower, Fischel, and Isaiah Tishby, Hebrew
trans. and eds. The Wisdom of the Zohar: An
Anthology of Texts. Translated by David
Goldstein. Vols. 1 and 2. London: Littman
Library of Jewish Civilization, 1989.
Mathers, Samuel Liddell MacGregor. Kabbala
Denudata: The Kabbalah Unveiled. London: G.
Redway, 1887. Translated from Kabbala
Denudata, by Christian Knorr von Rosenroth.
Matt, Daniel Chanan, trans. and ed. Zohar: The
Book of Enlightenment. Mahwah, N.J.: Paulist
Press, 1983. (An anthology.)
___, trans. and ed. Zohar: Annotated and
Explained. Woodstock, Vt.: Skylight Paths,
 2002. (An anthology.)
Rosenberg, Roy A. The Anatomy of God: The
Book of Concealment, The Greater Holy
Assembly and The Lesser Holy Assembly of the
Zohar, with The Assembly of the Tabernacle.
New York: Ktav, 1973.
Sassoon, George, trans., and Rodney Dale, ed.
The Kabbalah Decoded: A new translation of
the Ancient of Days’ texts of the Zohar.
London: Duckworth, 1978. (Translation of Idra
Rabba, Idra Zuta, Sifra di-Tsni’uta, and Zohar
2:122b–123b.)
Scholem, Gershom G., ed., with the special
assistance of Sherry Abel. Zohar: The Book of
Splendor—Basic Readings from the Kabbalah.
New York: Schocken, 1949. Reprint, 1971. (An
anthology.)
Sperling, Harry, Maurice Simon, and Paul P.
Levertoff, trans. The Zohar. 5 vols. London:
Soncino Press, 1931–34.
Tishby, Isaiah, Hebrew trans. and ed. The
Wisdom of the Zohar: An Anthology of Texts.
Translated by David Goldstein. Vol. 3. London:
Littman Library of Jewish Civilization, 1989.
Wineman, Aryeh, trans. and ed. Mystic Tales
from the Zohar. Philadelphia: Jewish
Publication Society, 1997.
Work of the Chariot. Sifra Detzniyutha: Book of
That which is Concealed. Hollywood: Work of
the Chariot, 1971. Online:
www.workofthechariot.com/TextFiles/Translati
ons-SifraDetzniyutha.html
C. French
Mopsik, Charles, trans. and ed. Le Zohar. 4 vols.
Lagrasse: Verdier, 1981–96.
___. Le Zohar: Cantique des Cantiques. Lagrasse:
Verdier, 1999.
___. Le Zohar: Lamentations. Lagrasse: Verdier,
2000.
___. Le Zohar: Le Livre de Ruth. Lagrasse:
Verdier, 1987.
D. Latin
Knorr von Rosenroth, Christian. Kabbala
Denudata. 4 vols. Sulzbach, 1677–84;
Frankfurt am Main, 1684. Translation of Sifra
di-Tsni’uta, Idra Rabba, and Idra Zuta.
4. COMMENTARIES ON THE ZOHAR

Ashlag, Yehudah, trans. and ed., completed by

Yehudah Ẓevi Brandwein. Sefer ha-Zohar…im…
ha-Sullam. 22 vols. Jerusalem: Ḥevrah
Lehotsa’at Hazohar, 1945–58.
Azulai, Abraham, ed. Or ha-Ḥammah. 4 vols.
Peremyshlyany: Zupnik, Knoller, and Wolf,
1896–98. Reprint, 4 vols. in 3, Bene-Berak:
Yahadut, 1973.
Azulai, Ḥayyim Joseph David. “Nitsotsei Orot.” In
Sefer ha-Zohar, edited by Reuven Margaliot.
4th ed. 3 vols. Jerusalem: Mossad Harav Kook,
1964.
Bar-Lev, Yechiel, trans. and ed. Sefer ha-Zohar…
im Bei’ur Yedid Nefesh. 14 vols. Petaḥ Tikvah:
n.p., 1992–97.
Buzaglo, Shalom. Miqdash Melekh ha-Shalem. 5
vols. Jerusalem: Benei Yissakhar, 1995–2000.
Cordovero, Moses. Or Yaqar. 21 vols. Jerusalem:
Achuzat Israel, 1962–95.
“Derekh Emet.” In Sefer ha-Zohar, edited by
Reuven Margaliot. 4th ed. 3 vols. Jerusalem:
Mossad Harav Kook, 1964.
Elijah ben Solomon of Vilna. Bei’ur ha-Gera le-
Sifra di-Tsni’uta. Edited by Bezalel Naor.
Jerusalem: n.p., 1998.
___. Yahel Or. Vilna: Romm, 1882. Reprint,
Jerusalem: n.p., 1972.
Emden, Jacob. Zohorei Ya’bets. Edited by
Abraham Bick. Jerusalem: Mossad Harav Kook,
1975.
Frisch, Daniel, trans. and ed. Sefer ha-Zohar…
Peirush Matoq mi-Devash. 15 vols. Jerusalem:
Mekhon Da’at Yosef, 1993–99.
Galante, Abraham. Zohorei Ḥammah. 2 vols. Vol.
1, Munkacs: P. Bleier, 1881. Vol. 2,
Peremyshlyany: Zupnik and Knoller, 1882. An
abridgment by Abraham Azulai of Galante’s
unpublished Yareaḥ Yaqar, incorporated into
Azulai’s Or ha-Ḥammah.
Horowitz, Ẓevi Hirsch. Aspaqlaryah ha-Me’irah.
Fürth: Itzik ve-Yatmei Ḥayyim, 1776. Reprint,
Jerusalem: Mekhon Sha’arei Ziv, 1983.
Lavi, Shim’on. Ketem Paz. 2 vols. Leghorn:
Eli’ezer Sedon, 1795. 1 vol. Djerba: Jacob
Haddad, 1940. Reprint, 2 vols. Jerusalem:
Ahavat Shalom, 1981. The first vol. of the
Jerusalem edition is a reprint of the Djerba
edition; the second vol. is a reprint of the
second vol. of the Leghorn edition.
Loanz, Elijah ben Moses. Adderet Eliyyahu. 2
vols. Jerusalem: Mekhon Sha’arei Ziv, 1998.
Luria, David. “Nefesh David.” Addendum to Yahel
Or, by Elijah ben Solomon of Vilna. Vilna:
Romm, 1882. Reprint, addendum to Sefer
Kitvei ha-Ga’on R. David Luria (Pirqei de-Rabbi
Eli’ezer). Jerusalem: n.p., 1990.
Luria, Isaac. Commentary on Sifra di-Tsni’uta. In
Ḥayyim Vital, Sha’ar Ma’amarei Rashbi, 105–
50. Jerusalem: n.p., 1988.
Margaliot, Reuven. “Nitsotsei Zohar.” In Sefer
ha-Zohar, edited by Reuven Margaliot. 4th ed.
3 vols. Jerusalem: Mossad Harav Kook, 1964.
Petaya, Yehudah. Zohar Sava de-Mishpatim im
Peirush Matoq la-Nefesh. Jerusalem: Yehudah
Itaḥ, 1939.
Scholem, Gershom. Sefer ha-Zohar shel Gershom
Scholem [Gershom Scholem’s Annotated
Zohar]. 6 vols. Jerusalem: Magnes Press, 1992.
Vainshtok, Bentsiyon Mosheh Ya’ir. Idra de-
Mashkena ha-Shalem… Sifra di-Tsni’uta ha-
Shalem… im bei’ur… be-shem Netivot Ya’ir.
Jerusalem: Vainshtok, 1975.
Vital, Ḥayyim. “Haggahot Maharḥu.” In Sefer ha-
Zohar, edited by Reuven Margaliot. 4th ed. 3
vols. Jerusalem: Mossad Harav Kook, 1964.
Zacuto, Moses ben Mordecai. Peirush ha-Remez
la-Zohar ha-Qadosh. Moshav Bitḥah: Kol
Bitḥah, 1998.
5. LEXICONS OF THE ZOHAR

Baer, Issachar. Imrei Binah. Prague: Moshe Katz,

1611.
Huss, Boaz, ed. “Bei’ur ha-Millim ha-Zarot she-
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204.
Isaiah ben Eli’ezer Ḥayyim. Yesha Yah. Venice:
Giovanni Vendramin, 1637.
Liebes, Yehuda. Peraqim be-Millon Sefer ha-
Zohar. Jerusalem: Hebrew University, 1982.
Lonzano, Menaḥem ben Judah de. Sefer ha-
Ma’arikh. Printed with Sefer he-Arukh by
 Nathan ben Yeḥiel of Rome, edited by Shemuel
Schlesinger. Tel Aviv: Yetsu Sifrei Kodesh, n.d.
Luria, David. “Va-Ye’esof David.” Addendum to
Qadmut Sefer ha-Zohar by David Luria, 73–82.
Warsaw: Meir Yeḥiel Halter, 1887.
Neuhausen, Simon A. Nirdefei Zohar. Baltimore:
Neuhausen, 1923.
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1. For a list of eighty-four Zohar manuscripts,
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 Index of Sources

This index includes sources that are quoted

(rather than merely cited or alluded to) either in
the Zohar or in the translator’s notes. Biblical
passages appear mostly in the text of the Zohar
itself; other listed works appear almost
exclusively in the notes.
BIBLICAL LITERATURE

Tanakh (Hebrew Bible)

Genesis
1:1      76, 191, 227, 348, 351, 358, 430, 535,
542, 548–49, 575–76
1:2      2, 78, 134–35, 371, 431, 525, 535–36,
549
1:3      66, 190, 196, 364, 430, 467, 471, 536,
553–54
1:4      386–87, 468, 536, 554
1:6      369–70, 469, 542, 576–77
1:7      196
1:8      469
1:9–10      370
1:11      197, 498, 537, 558–59
1:12      370, 538–39, 562, 566
1:14      470, 536, 555
1:15      470
1:16      272, 277, 318, 343
1:17      501
1:18      370
1:20      197, 540, 567
1:21      107–8, 370, 536, 552–53
1:24      197–98, 540, 570
1:25      370
1:26      509, 540, 567–68
1:27      285, 471
1:27–28      517
1:28      57, 372
1:31      27, 60, 370, 372, 430, 442
2:2      133
2:3      252, 270, 410, 570–71
2:4      133, 522
2:7      406, 537, 548, 559, 567
2:8      195, 372–73, 538–39, 559, 566
2:9      542, 576
2:10      28, 37, 60, 91, 160, 264, 496, 542, 573,
578
2:15      459
2:22      472
3:14      573
3:15      98
3:16      102
3:17      475
3:20      262
3:21      544, 584
3:24      63, 275, 466–67
4:1      472, 540, 568
4:2      472–73
4:7      101
5:2      99, 320, 472–73, 540, 569
5:24      39, 329, 349–51, 543, 582
5:29      474–75, 535, 549
6:1      543–44, 583
6:1–4      583
6:2      111, 541, 572–73
6:3      542, 544, 577, 583–84
6:4      195, 372–73, 538–39, 542–43, 559, 566,
578, 580
6:9      246
6:12      378
6:13      244
8:21      152
9:13      32
9:22–25      21
12:5      201, 341
12:6      20
12:11      307
14:9      581
15:5      499
17:12      517
19:31      475
20:3      11
21:7      12–13
21:10      12
21:12      12
22:3      91, 493
22:18      78
22:23      492
22:23–24      340
22:24      281, 340
25:26      96–98
25:27      110, 468, 523–24
25:30      477
26:7      307
27:15      110
27:27      194
27:36      97
28:12      78
28:14      78
29:11      19, 168, 334
29:35      65–66
30:1      186
31:42      106
32:8      307
32:25–26      102
32:26      103
32:27      444–45
32:28      76
32:29      75
32:30      445
32:31      445
33:4      168
33:10      444–45
33:11      444, 446
35:10      515–16
36:31      98–99, 131
36:31–39      546
37:2      324–25
38:7      65
38:9      65
38:26      71
43:29      419
44:3      91
46:27      156
47:30      299
48:1      518
49:8      67–68, 70, 504
49:9      70–73
49:10      71–72
49:13      73–74, 369
49:19      74–75
49:20      22
49:21      74
49:22      254–55
49:28      75
50:2      299
 50:25      298
Exodus
2:4      178
3:14      570
10:2      159
12:11      521
12:23      249
12:29      220–21
12:38      213
12:42      220–21
12:43      164–65
12:48      164–65
13:19      74
14:15      492, 541, 573–74
14:19      228
14:20      493
14:24      493
14:27      493–94
15:3      556
15:11      75
15:25      177
15:26      541, 573–74
16:4      417
17:7      357
17:8      357
17:11      357, 389–90
17:11–12      357
17:12      357
19:3      177
19:4      517
19:6      140–41
20:1      250
20:3      11, 206, 371, 410, 445, 580
20:8      271, 433, 459, 467
20:15      331
20:21      281
21:2      81
21:3      82–83, 106, 108
21:4      84–85, 87–88
21:5      87–88
21:5–6      82
21:6      89
21:7      12, 15–17
21:7–8      9
21:8      9, 14–16, 18–19, 22–23
21:9      19–20, 23, 25
21:10      19–23, 25–26, 29–30, 33, 36
21:11      23
22:30      140–46, 177
23:9      31
23:13      161
23:15      162
23:17      163–64
23:19      169, 172
23:20      167, 169–70
23:21      170–71
23:22      171
23:23      171
24:1      177–80, 221, 271, 420
24:1–2      178
24:2      179
24:6      178–79
24:8      177, 179
24:10      180–81
24:10–11      181
24:11      181–82
24:12      463–64
24:18      32
25:2      188–89, 191, 198, 245–46, 276, 291–
93, 330, 337–38
25:2–3      337
25:2–8      276, 332
25:3      210, 247–48, 251, 276–77, 330–31,
337–38, 344–45, 362
25:3–4      344
25:3–6      283
25:3–8      248, 338, 366
25:4      277, 279–80, 339–40, 345, 366, 369,
371, 389
25:4–7      250
25:5      281–82, 340, 342
25:6      282, 342–44
25:7      282, 344
25:8      179, 329
25:10      346
25:17      346–47, 353
25:18      529
25:20      354–55, 529
25:21      530
25:23      390, 397, 401
25:23–24      390, 398
25:30      257, 397, 423
26:1      424, 438, 448, 450, 452
26:6      438–39, 501–2
26:7      451
26:11      498, 501–2
26:15      282, 342, 483, 489
26:17      497
26:28      516, 523, 528–29
26:33      542, 576
26:35      402
27:5      95
27:8      125
27:10      530–31
28:6      346–47
28:33      3
29:46      159
29:5–6      347
30:7      130
31:2      388
31:6      423
31:14      22
31:16      271
32:16      132, 135–37
32:19      133
32:20      133–34
32:34      119
33:2      171
33:3      171–72
33:10      368
33:11      359, 447
33:14      170, 172
33:15      169–70, 172
33:15–16      170
33:22      42
34:6      525, 540, 547
34:6–7      114, 226, 230, 525, 549
34:7      113–14
34:9      172
34:14      60
34:23      165
34:24      165
34:29      544, 584
35:5      250
35:14      342
35:30      388
 40:17      309
40:35      365–66
Leviticus
1:1      227, 271, 283, 420
1:2      129, 541, 570
2:1      129
7:20      305
10:1–3      181
10:9      168
11:43      175
11:43–44      175
11:44      174–75
16:2      410
16:30      248
18:18      186
18:7      529, 539, 565
19:13      114
19:26      149
19:35      543, 583
19:36      8, 528
20:20      107
21:9      6
22:3      305, 495
22:7      50
22:10      51, 144, 146
22:12      4–5, 7
22:13      5, 8, 49–51
 22:14      144, 146
22:21      129
22:24      108
22:29      129
22:32      208, 234, 537, 558–59
25:2      314
25:10      137
25:12      141, 145–46
26:3      438
26:11      291
26:21, 28      212
Numbers
5:22      103
5:27      102–3, 105
6:24–26      217, 417
7:1      291–93
8:2      467
8:25      307
11:11      218–19
12:1      211
12:7      35, 400, 421
15:38–40      249
15:39      389
18:23      137
19:17      542, 576–77
20:5      134–35
21:5      363
 21:6      363
21:8      362–63, 389
21:9      362–63
21:18      134–35
22:20      11
23:10      78–79
23:23      523
24:4      111
24:11      538, 562
24:21      91, 95
28:15      272
29:35      250
33:38      381
Deuteronomy
3:24      537, 559
4:4      11, 169, 234, 275
4:6      448
4:15      190
4:32      265
4:35      427–28, 431
4:39      428
5:12      271, 433, 459, 467
6:4      237–38, 240, 243, 283, 285–86, 298–99,
424, 431
6:5      242, 410, 434, 437, 439–40, 513
6:5–9      438
6:6      286
6:7      285
7:6      448
7:7      449
7:8      517
8:10      390–91, 395, 397, 419
8:12      402
8:14      402
8:15      363, 420
9:1      424, 426
9:21      135
10:12      190
11:12      423
11:13      242–43, 434
11:13–14      438
13:1      35
14:1      24, 173
14:2      140–41, 173, 449
14:3      176
14:21      142–43
14:23      476–77
16:16–17      199
16:17      163, 199
21:23      296
23:3      116
24:1–2      59
24:1–4      59
24:2      59–60
 24:3      59, 62
24:4      62
26:5      173
27:7      476, 478
27:9      424, 426
28:36      161
31:2      514
31:14      514
32:8–9      10–11
32:9      104, 172, 184
32:18      409
32:29      132
32:32      317
32:39      132, 539, 564
33:1      223, 237
33:2      219–20, 249, 379, 464
33:3      219–20
33:5      400
33:18      73–74
33:24      74–75
33:25      74
34:5      381, 515
34:6      420–21
Joshua
2:1      541, 572–73
2:4      579
3:11      166
 5:2      516–17
6:5      157, 584–85
7:9      75–76, 435–36
Judges
1:22–26      383–84
5:1      95
5:10      216, 246, 429
11:1      123
13:25      3
1 Samuel
2:6      375
2:18      361
3:1      103, 360–62, 447
3:20      401
4:4      529
6:12      269
7:16      401
10:10–11      400
10:24      400
12:17      361
12:17–18      361
16:12      65, 79
16:13      544, 584
16:18      65
17:14      277
21:7      405
25:25      382–83
 25:29      36, 83, 295, 305–6, 542, 576
2 Samuel
7:14      571
7:23      184, 270, 408, 439, 487
9:13      394, 417
11:11      122
12:9      122
12:24      121
13:20      451
15:30      125
16:5      127
16:10      126
16:13      127
16:23      55
20:1      526
22:11      529
23:1      480, 526
23:8      122
23:20      23
1 Kings
2:5      126
2:7      392
2:8      126–27
2:9      128
2:36      126
2:37      127
3:16      541, 572
 3:28      541, 572
5:10      500
5:11      543, 579
5:12      323, 325–26
5:26      367, 543, 579
6:20      345
6:20–21      346
7:23      451
7:25      450–51
7:49–50      346
8:2      92–94
8:11      314
8:64      277
10:21      346
11:7      123
14:22      504
15:5      122
19:9      484
19:10      484
22:19      490
2 Kings
4:2      398, 423
4:9–10      234
4:44      366
20:1–2      235
20:2      235
20:3      202–3
Isaiah
1:4      541, 574–75
1:21      563
2:11      536, 544, 549–50, 585
3:4      523, 529
3:10      203, 536, 554
3:12      173
4:3      141, 143
6:1      342
6:1–2      342, 489–90
6:2      282, 342, 483, 489, 497
6:3      144, 206–8, 493, 497, 542, 576
10:17      370
10:33      166
11:1      166
11:10      506
14:27      117
16:5      150, 236
21:11      218–20, 223
21:11–12      218
21:12      217, 221–22
24:21      522
26:4      188
26:10      226
26:11      112
26:19      260, 382–83
27:1      107, 553
28:7      168
28:8      395, 398, 477
33:20      538, 563
33:21      538
34:16      218
38:1–2      235, 518–19
38:9      519
40:5      183
40:12      526
40:17      10
40:26      77, 184–85, 476, 499–500
41:2      286
42:5      476
42:8      539, 564
42:13      154
43:7      406
43:16      265
44:5      536, 554
45:7      227, 407
46:4      409, 539, 564
48:9      152–53
49:3      390, 427, 529
50:2      223
50:10      223–24
52:8      183
53:10      474
54:1      66
54:6      358
54:11      181
54:13      488–89
55:1      199
55:3      482
55:6      537, 558
56:5      86–87
56:11      142
57:16      37–38
57:17–18      119
57:20      371
58:7      97
58:10      408
58:11      17, 306, 498
58:14      156, 408
59:20      206, 234
60:8      76
60:21      139, 530
61:1      258
61:11      466
63:5      483
63:7      190
63:9      456
63:16      69
64:3      20–21, 44–45, 416, 442, 464
66:23      417
66:24      118, 379
Jeremiah
1:1      361
1:3      361
1:6      538, 544, 560, 585
2:3      51, 131, 142–44, 146, 148
2:6      537, 556
2:7      297
7:30      504
9:9      498
9:23      150
10:7      9–12
10:10      542, 576
10:12      476–77
10:16      503
17:8      28–29
21:12      149
22:24      118
22:30      118
23:29      379
30:10      298, 515–16
30:10–11      515
31:3      178
31:15      66
32:18      476
33:13      79
33:25      430
44:17      397
 46:27      515–16
46:28      515
51:44      517, 520–21
Ezekiel
1:1      166
1:3      462
1:4      278
1:4–5      219
1:5–21      581
1:14      536, 538, 554, 562, 581
1:20      258
1:21      258
1:22      455, 536, 553
1:26      147, 540, 569
1:28      32
2:6      463
4:13      391
10:20      181
11:16      449
14:5      375
29:3      553
32:23      376
34:31      439
38:23      513
41:22      395, 398–99, 477
Hosea
1:2      364
 9:10      320
11:1      358–59
12:3–4      96–99
14:10      58
Amos
2:12      175–76
5:8      476, 492
9:7      211
Obadiah
1:4      538, 562
Jonah
1:3      495–96
1:10      495
Micah
6:1      90, 96, 109
6:2      89–90, 96
6:8      587
Nahum
1:4      492
Habakkuk
1:10      176
Haggai
2:8      276
2:9      61
Zechariah
2:9      131
3:7      490
 4:10      123–24
6:1      248
12:8      148
14:9      240, 245, 431–32, 436
14:10      241
Malachi
2:3      527
2:5      201–2
2:6      201
3:6      528
3:21      380
Psalms
2:7      24–25, 47–48, 50, 116
2:11      345
5:5      60
7:12      339
7:17      106
8:2      293, 542, 576
8:3      117
8:5      408, 416, 473
8:6      136
9:9      287
10:14      106
11:7      491
16:7      262
16:11      480
19:2      77, 259, 267–68
19:3      261–62
19:4      263
19:5      263–64
19:6      264
19:7      265–66
19:8      266–67, 353
19:9      266
19:10      266
22:20      274
23:1      490, 496
23:2      497–98
23:3      498
23:5      236, 391–92, 417
23:6      479
26:2      124
27:4      193
27:8      200
31:6      46, 215
31:20      189–91
33:1      267
33:6      155
33:9      536, 553–54
34:1      268, 287–88
34:9      155
34:14      146
35:10      303, 306
36:7      413–15, 540–41, 570
42:9      365
45:15      82
46:1      320
46:5      28
47:9      10, 65
49:13      543, 580
51:2      121
51:6      121, 123–24
51:15      125
51:18–19      129
51:19      129
51:20      130
51:21      132
54:2      288
55:18      210–11
60:7      483
60:14      409
62:10      85, 547
63:1      287
63:2      289–90
63:3      290
68:5      454–55, 457
68:7      494
69:14      410–11
71:19      414
73:26      200
74:13      536, 552
78:25      50
78:38      214, 252, 380
81:4      253
81:5      253
81:9–11      161–62
82:1      158
83:2      287
84:6      443
86:1      148
86:10      132
89:1      91–93, 493
89:3      465
89:15      150
89:18      544, 584–85
90:1      223, 237, 268
90:4      326, 550
91:11–12      448
92:1      270, 550
94:17      377
97:11      191, 364–65, 465, 469
98:1      269, 483
99:6      360
100:2      358, 456
100:3      539, 564
104:1      27
104:2      28, 451
104:3      28–29
104:4      29, 508–9
104:15      168
104:16      195, 197, 559
104:24      513, 526
106:2      41
106:48      185, 316
109:22      124
110:1      437
110:4      68
111:1      511–13
111:5      145
111:10      142
112:1      200
112:2–4      202
113:1      11–12, 217
113:2      217
113:3      217
113:9      486
116:9      542, 576
116:13      483
118:5      539, 566
118:6–8      4
118:10      539, 566
119:126      408
119:128      246
119:142      414
119:156      118
121:1      90
121:4      548
121:7–8      448
121:8      448
122:1      320
122:8      145–46
125:1      307, 310
127:1      446
128:2      106
128:3      495–96
131:1      52–53
132:17      544, 584
133:2      53
135:4      184, 187–88
136:13      491
136:25      393, 479, 491
139:5      542, 577–78
1397–8      496
139:12      220–21
140:12      387
140:14      161, 164
144:15      275
145:1      152
145:3      499
145:9      118
145:10      284
145:15–16      396
 145:16      395
147:4      79, 499
147:5      499
147:19–20      104
147:20      104
150:6      513–14
Proverbs
1:17      57
1:21      518
2:3      47, 539, 565
2:17      105
3:14      497
3:27      26
4:3      25
4:12      139
4:18      139
6:23      460, 463, 466–67
7:4      554
7:23      57
8:15      517
8:17      222, 290
8:21      464
8:30      429
9:3      84–85
9:4      34
10:25      24, 47, 74, 447, 537, 555
11:2      587
 13:23      279
13:25      477
14:10      240
14:17      151
14:28      448–49
15:15      200
16:15      182
19:11      537, 557
20:27      37
22:6      350, 543, 582
23:25      448
24:4      155
25:11      345
27:6      168
27:18      220
28:1      307
28:17      114
28:24      170
30:9      402
30:21–23      13
31:10      364
31:15      301
31:21      279–80
31:25      63
Job
1:21      374
7:2      304
7:9      375
7:17–18      473–74
8:19      59
14:11      466
14:22      301
18:19      106
19:25      59–60
23:13      539, 564
25:2      339
27:17      131
28:7      154
28:13      155, 157
28:20      140
29:2      16
31:34      463
32:2      462
32:6      462–43
32:6–8      463
32:7      463
32:10      463
32:17      463
33:15–16      303
33:25      50
33:28      18
34:14      437
34:14–15      437
35:10      506, 509
 37:22      248
38:15      191, 341, 365
39:1      102
Song of Songs
1:1      226, 309, 311, 328, 330
1:2      167–68, 331, 334–35
1:3      320–21
1:14      505
2:3      147–48, 198
2:6      138, 276, 403, 485, 511
2:8      543, 582
2:9      274
3:7–8      445
3:8      444
3:9      192
3:11      44–45, 140–41, 242
4:3      3, 40–41
4:6      156
4:14      226
5:2      260, 547, 563
5:11      563
5:12      152, 563
5:13      556–57
5:16      155
6:10      184–85
7:3      102, 179
7:8      180
 7:10      538, 561
8:6      137
8:7      333
Ruth
3:7      200–201
3:9      106
Lamentations
1:1      147, 312–13
2:1      522, 527
2:2      498
2:3      312–13
2:5      147
2:20      360
3:23      319
4:5      249–50
Ecclesiastes
1:3      105
1:8      102–3
1:14      111
2:8      542–43, 579
3:8      410
4:1      14, 101, 110–12, 114–15
4:2–3      80
5:8      246, 418
7:19      415
7:29      372
8:9      7
 9:8      406–7
9:11      92
9:14      235
10:16      516, 523
10:17      516, 521–22
11:9      323–24
12:7      20–21, 300
Esther
2:7      346
Daniel
1:8      176
1:15      177
2:20–21      503
2:20–22      46
2:21      423, 503
2:32      345
2:32–33      520
2:38      345
2:38–39      520
3:1      520
4:5      517–18
4:6      109
4:20      176
7:7      188, 319
7:8, 20      521
7:9      245, 308, 399–400, 547
7:10      319
 7:18      505
8:27      426
9:21      338
10:6      280, 340
10:21      279
11:16      258
12:2      43, 79–80
12:13      244
Ezra
6:2      18
1 Chronicles
3:17      118
12:23      123
12:33      73–74
22:14      148
28:2      426
29:11      542, 576
2 Chronicles
8:4      112
16:9      123
24:20      360
New Testament
1 Corinthians
13:12      211
Targum
Targum Onqelos
on Genesis 1:2      3
 on Genesis 24:16      2
on Genesis 25:27      35
on Exodus 10:22      292
on Numbers 11:12      14
RABBINIC LITERATURE

Mishnah
Avot
1:1      149, 176
1:2      430–31
1:6      201
1:17      460
1:18      491
3:1      373
3:2      395
3:3      395, 398–99, 477
3:7      192
4:1      200
4:15      344
5:1      416, 487, 575
5:6      411
Berakhot
1:3      285
5:2      403
9:5      512–13
Ḥagigah
2:1      4–5
Horayot
 3:8      9
Ḥullin
2:4      382
8:1      177
Menaḥot
11:7      257, 397
Ohobt
6:7      548
Shabbat
19:6      178
Sukkah
5:1      502
Yadayim
3:5      311, 314, 326
Yevamot
16:3      153, 564
Tosefta
Pe’ah
1:4      375
Sanhedrin
13:4      380
Babylonian Talmud
Avodah Zarah
3b      491–92
19a      200
54b      115
Bava Batra
 12b      489
16a      132, 244, 382, 442–43
17a      381
21a      186
58a      364
74b      61, 107, 318, 553
75a      359
99a      529, 545–46
Bava Metsi’a
58b      146
71a      146–47
84a      99, 486
85b      33
Bava Qamma
55a      386
92b      295
Beitsah
16a      26, 252
Berakhot
3a      209, 311, 391
3b      52–53, 215, 511
4a      53
5b      110
6a      104
6b      222–24
8a      411
8a–b      232
 10b      203
13b      238
17a      193, 245, 308, 367, 396, 475
18b      293
26b      214, 236
27b      384
28b      159
31b      457
32b      456
34b      20, 45, 85, 117, 120–21, 335, 417, 442–
43, 465, 485
35b      170
40a      398, 423–24
48b      422
49b      396–97
51a      69, 276, 312, 422–23
55a      129, 388, 399
55b      5
57a      40, 47
57b      249, 278, 339, 389, 507
Eruvin
21b      323–24, 377
54b      216, 246, 429
Gittin
57a      257
62a      3
90b      58, 84
Ḥagigah
4b      164
12a      341, 385–86, 578
12b      303, 365, 447, 452
14a      155, 319
14b      4
16a      253
Horayot
12a      157
Ḥullin
60b      272, 318, 343
91b      208, 450
105a      404
Ketubbot
17a      159
62b      256
110b      296, 382
111a      296
Megillah
6a      1
10b      292, 468, 493
13a      346
15a      577
Menaḥot
29a      291
Mo’ed Qatan
18b      49, 86
 28a      558
Nedarim
38a      94, 154, 284, 585
Niddah
13a      378
31a      510
Pesaḥim
3b      164–65
7a      560
50a      46
54a      319
56a      238, 243, 298–99
68b      430
112a      63
117a      288, 490, 512
118a      491
119a      245, 308, 367, 475
Qiddushin
40a      375
40b      8–9
71a      157, 230, 587
Rosh ha-Shanah
11a      92
16b–17a      374
17a      376–78
17b      558
21b      94, 154, 284, 585
Sanhedrin
38b      409
92a      398, 423
97a      314, 549–50
99b      201
101a      315
106b      55, 440
107a      122, 124
Shabbat
12b      207
30b      397
56a      122
88a      134, 430–31
88b      416
98b–99a      502
119a      252
119b      43, 209, 430–31
145b–146a      472, 474–75, 568
151b      175, 213
152a      36, 44, 83, 90–91, 154, 195, 204, 305,
311, 46, 549
512b–513a      58
156a      503
Sotah
2a      44, 86
9b      3, 336
46b      384
Sukkah
5b      358, 529
49b      6, 342
52b      25, 383
53a–b      386
Ta’anit
5b      298, 515–16
10a      391
Yevamot
49b      211
62a      418, 514
63a      319–20
64b      54
Yoma
4a      32
21b      356
22b–23a      128
38b–39a      175
54a      327, 351
69b      376
Zevaḥim
102a      361
Minor Tractates
Avot de-Rabbi Natan A
25      46
35      212, 356
Jerusalem Talmud
Eruvin
5:1, 22b      1, 443–44
Pe’ah
1:1, 16b      84
Ta’anit
4:4, 68b      470
RABBINIC LITERATURE: MIDRASH

Bemidbar Rabbah
12:12      309–10, 348, 488
Bereshit Rabbah
1:1      429
1:15      355
3:7      546
4:6      370
4:7      452
8:1      39, 66, 471
9:10      27, 60, 372
10:6      500
11:5      214, 258, 378
12:6      578
12:10      188
12:15      545
13:3      586
15:1      195–96, 559
15:2      573
15:6      326
16:5      459
 17:5      141
18:1      472
19:7      330
20:11      571, 579
20:12      584
39:14      201, 341–42
47:6      229, 315
51:2      367, 506
68:4      495
69:8      384
97(98):3      495
98:14      364
99:11      2, 83, 106
Eikhah Rabbah
1:3      147
1:33      409
Mekhilta
Pisḥa 1      496
Baḥodesh 9      331
Midrash Mishlei
9:2      297
Midrash Tehillim
12:4      154, 284
128:4      316–17
Pesiqta de-Rav Kahana
4:3      323, 326
26:9      181–82
Pirqei de-Rabbi Eli’ezer
4      509
19      270
21      472, 568
34      99–100, 260, 295
29      484
46      421
Qohelet Rabbah
on 2:25      112
Rut Rabbah
5:15      200
Seder Eliyyahu Zuta
2      533
Shemot Rabbah
1:8      571
2:2      371
15:6      319
15:26      309, 322, 368
21:4      203
Shir ha-Shirim Rabbah
on 1:1      195
on 1:2      311
on 3:7      175
on 3:11      45, 140
on 6:8      275
on 7:9      521
Sifrei
 Numbers
115      249, 278, 369–70, 389
140      415
Tanḥuma
Bereshit 1      134
Toledot 11      194
Shemot 25      331
Pequdei 2      348
Vayiqra 8      22
Qedoshim 10      419
Naso 22      192–93
Ḥuqqat 6      325
Tanḥuma (Buber)
Intro 87b      190
Bereshit 17      411, 570–71
Bereshit 26      571, 579
Vayaqhel 7      28, 451–52
Vayiqra Rabbah
8:2      3, 336
10:8      585
11:7      191, 364–65
14:1      572
18:3      135
30:13      189, 292
34:3      7
EARLY JEWISH MYSTICAL LITERATURE

Schäfer, Synopse zur Hekhalot-Literatur

 §952      216, 528
Seder Rabbah di-Vreshit
17      107, 553
Sefer Yetsirah
1:1–2      229, 512
1:4      453
2:2, 5      385
MEDIEVAL JEWISH SOURCES

Bahir
96 (141)      564
Cordovero, Moses, Or Yaqar
on Zohar 2:95a      2
Duran, Simeon ben Tsemaḥ, Magen Avot
5:19      393
Gikatilla, Joseph, Sha’arei Orah
2a      324
Isaac the Blind, Peirush Sefer Yetsirah
8      545
Jacob ben Sheshet, Ha-Emunah ve-ha-Bittaḥon
364, 370      384
Lavi, Shim’on, Ketem Paz
1:22d      40, 221
1:91a      75, 185
1:124c      366
Maimonides, Moses, Guide of the Perplexed
1:31      533
1:59      561
Rashi
on BT Yevamot 62a      6–7
POSTBIBLICAL CHRISTIAN SOURCES

Dionysius, Mystical Theology

1:1      560
Gregory of Nyssa, Life of Moses
2:163      560
Origen, De Principiis
3:5:3      546
OTHER

Josephus Flavius, Antiquities of the Jews

5:1:22      73, 369
Rumi, Mathnawi
37      22
Shivḥei ha-Besht
79      365
 1. SAVA DE-MISHPATIM ‫“ …סבא דמשפטים‬Old Man
of [Torah portion] Mishpatim (Laws).” Here begins a
long narrative (extending to p. 139), relating an
encounter between the Companions Rabbi Yose
and Rabbi Ḥiyya, and an aged wandering
donkey-driver, who turns out to be more than he
seems.
On this section, see Wolfson, “Beautiful
Maiden Without Eyes”; Matt, “New-Ancient
Words,” 192–94; Abrams, “Knowing the Maiden
without Eyes”; Liebes, “Zohar ve-Eros,” 87–98;
Oron, “Simeni kha-Ḥotam al Libbekha”; Giller,
Reading the Zohar, 35–68; Yisraeli, Parshanut
ha-Sod ve-Sod ha-Parshanut.
The material immediately preceding this
section (Zohar 2:94a–b) belongs to the later
Zoharic stratum of Tiqqunei ha-Zohar. See
Scholem; Liebes, “Zohar ve-Eros,” 87, n. 126;
Yisraeli, Parshanut ha-Sod, 20–22.
2. Tower of Tyre… In BT Megillah 6a, the
original name of the city of Caesarea is recorded
as ‫( מגדל שיר‬migdal shir), “the Tower of Shir.” Several
manuscripts, as well as Ein Ya’aqov (which
reflects Spanish manuscript tradition), read ‫צור‬
‫( מגדל‬migdal tsor), “the Tower of Tyre.” Actually, both
shir and tsor are corruptions of Caesarea’s real
original name: the Tower of Strato, named after
its builder, King Strato of Sidon (fourth century
B.C.E.).

See Rabbinovicz, Diqduqei Soferim, Megillah

6a, p. 17, n. 2. Cf. the phrase ‫( סולמה של צור‬sullamah
shel tsor), “the Ladder of Tyre” (Scala Tyriorum), a
promontory south of Tyre. See Tosefta Pesaḥim
2:16; Bereshit Rabbah 39:8 (and Theodor’s note);
BT Shabbat 26a, Eruvin 64b.
 3. How happy I am to see the face of
Shekhinah According to rabbinic tradition,
“whoever welcomes [literally, receives the face
of] the wise is considered as if he welcomes
Shekhinah.”

See Mekhilta, Amaleq (Yitro) 1. Cf. JT Eruvin

5:1, 22b: “Rabbi Shemu’el said in the name of
Rabbi Zeira, ‘… Whoever receives the face of his
teacher is considered as if he receives the face of
Shekhinah.’ … Rabbi Yishma’el taught: …‘One who
receives the face of his friend is considered as if
he receives the face of Shekhinah.’”
The Zohar transforms the rabbinic simile into
an actual description of the righteous, who are
called the face of Shekhinah “because Shekhinah is
hidden within them: She is in concealment, they
are revealed” (Zohar 2:163b).
See Bereshit Rabbah 63:6; Shir ha-Shirim
Rabbah on 2:5; Tanḥuma, Ki Tissa 27; Zohar
1:9a, 94b; 2:5a (MhN), 38a, 50a; 3:6b, 148a,
298a; ZḤ 11c (MhN); Wolfson, Through a
Speculum That Shines, 370. Cf. Genesis 33:10.
4. donkey-driver…  ‫( טייעא‬Tayya’a), “Arab,”
Arab caravaner, derived from the name of the
Arabian tribe Tayyi’.
In the Zohar, tayya’a usually indicates one of
various wandering donkey-drivers encountered
by the Companions on the road. See 1:5b; 2:45b,
145b, 155b–157a; 3:21a–23a, 186b; ZḤ 83a–d
(MhN, Rut); TZ 23, 69a. Cf. the story in BT
Ḥagigah 14b (and parallels), below, note 14;
Bereshit Rabbah 32:10; BT Mo’ed Qatan 25a–b;
Shir ha-Shirim Rabbah on 4:3.
On tayya’a, see BT Berakhot 56b, Rosh ha-
Shanah 26b, Yevamot 120b, Bava Batra 73b,
Sanhedrin 110a, Ḥullin 7a; Steinschneider,
Polemische und apologetische Literatur, 248–54;
Pushinski, “Le-Ḥeqer Sefat ha-Zohar”; Scholem,
Major Trends, 165, 388, n. 46; idem, Kabbalah,
227; Yisraeli, Parshanut ha-Sod, 76–79.
The prophet Elijah returns to earth as a
tayya’a in BT Berakhot 6b (printed version), and as
an ‫( ערבי‬aravi), “Arab,” in Rut Zuta 1:20; 4:11. On
Elijah as ‫( סבא‬sava), “an old man,” see Pesiqta de-
Rav Kahana 11:22; ZḤ 25b (MhN); Tosafot,
Ḥullin 6a, s.v. ashkeḥeih; Scholem, Das Buch Bahir,
37, n. 6.
5. Who is a serpent… These riddles confuse
not only Rabbi Yose; the cryptic language is
intended to mystify the reader as well. Cordovero
comments (OY): “Given that these words are like
a dream without an interpretation, nevertheless
we will explain them a little, with God’s help.”
Liebes (“Zohar ve-Eros,” 90) maintains that the
old man himself does not initially know the
meaning of his riddles, but discovers and
formulates their significance as he proceeds.
As we learn eventually, the imagery in the
first two riddles alludes to various stages in the
process of reincarnation, one of the more
esoteric doctrines in the Zohar. The third riddle
is expounded below at notes 96–103.
On the serpent, see Bereshit Rabbah 99:11:
“All the animals go in pairs, whereas the serpent
goes on the way all alone.” See Zohar 1:169b;
2:105b–106a, 112a. Cf. Proverbs 30:18–19.
On the sentence “Beginning in union…,” see
Zohar 3:196a–b. On “Two who are one,” see
2:100a, 111a. On “one who is three,” see 2:100a.
On likely traces of trinitarian influence in the
Zohar, see Tishby, Wisdom of the Zohar, 3:973;
Liebes, Studies in the Zohar, 140–45.
 On the paradoxical style, cf. Zohar 1:232a
(Tos); 2:100a; 3:270b. The phrase “though not by
created creatures” can also be rendered “though
not created creatures.” The phrase “a beautiful
maiden” derives from Targum Onqelos on
Genesis 24:16.
On these riddles, see also OY; Vital; Galante;
MM; MmD; Giller, Reading the Zohar, 63–65;
Yisraeli, Parshanut ha-Sod, 30–31.
6. waste ‫( תהו‬Tohu), which appears in Genesis
1:2: The earth was ‫( תהו ובהו‬tohu va-vohu), waste and
empty, with darkness over the abyss and the
wind of God hovering over the face of the waters.
7. the way would not have been empty
Empty of meaning, or empty of the Divine
Presence.
On the importance of engaging in Torah
while on a journey, see Deuteronomy 6:7; M Avot
3:7; BT Eruvin 54a, Ta’anit 10b; Zohar 1:7a, 58b,
69b–70a, 76a, 87a, 115b, 157a, 164a, 230a–b;
2:13a, 138b, 155b. Cf. M Avot 3:2–3, 6.
“Empty” renders ‫( בריקנייא‬be-reiqanya), “in
emptiness,” recalling Targum Onqelos’s
rendering of ‫( בהו‬vohu), empty, in Genesis 1:2:
‫( ריקניא‬reiqanya). See the preceding note.
8. sometimes in those empty ones, you
may discover bells of gold His apparently
foolish riddles may conceal gems of wisdom.
On “empty ones,” see BT Berakhot 57a: “Like
a slice of pomegranate is  ‫( רקתך‬raqatekh), your
forehead (Song of Songs 4:3)…. Even ‫ריקנין‬
(reiqanin), the empty ones, among you [i.e., among
Israel] are as full of mitsvot as a pomegranate [is
full of seeds].”
 See Shir ha-Shirim Rabbah on 4:3. Cf. Zohar
3:157b; Moses de León, Orḥot Ḥayyim, 20.
The “bells of gold” derive from those worn by
Aaron the high priest on the hem of his robe: You
shall make on its hem pomegranates of blue and
purple and crimson, on its hem all around, and
bells of gold within them all around (Exodus
28:33). Targum Onqelos translates ‫פעמני זהב‬
(fa’amonei zahav), bells of gold, as ‫( זגין דדהבא‬zaggin de-
dahba), which is adopted here by the Zohar. See
Zohar 2:192b; 3:170b.
In rabbinic literature the bell appears as a
symbol of revelation and inspiration. See BT
Sotah 9b, in the name of Rabbi Yitsḥak: “Shekhinah
was ringing before him like a bell”; and Vayiqra
Rabbah 8:2, in the name of Rabbi Neḥemiah:
“When the Holy Spirit rested upon him, his hairs
tingled like a bell.” Both of these descriptions of
Samson are derived midrashically from Judges
13:25: The spirit of YHVH began to impel him. See
Zohar 3:188b.
9. getting fodder ready for his donkey
According to rabbinic tradition, “A person is
forbidden to taste anything until he has given
food to his animal.” See BT Gittin 62a, in the
name of Rav Yehudah, quoting Rav.
10. Now two are three, and three are like
one As the old man joins the pair of rabbis, two
become three, who mingle together as one. His
remark may also allude to the later description of
three parts of the soul. See Zohar 2:100a. Cf.
3:162a; and the old man’s riddle, above at note
5: “Two who are one, and one who is three.” See
the accompanying note.
11. Rabbis, I have become a donkey-
driver… Recently he undertook this occupation
in order to support his son through school and
pay his tuition. Perhaps the phrase “previously I
wasn’t one” alludes to his own reincarnation as a
donkey-driver.
On the word ‫( טעין‬ta’ein), “goad,” see Radak on
Genesis 45:17; idem, Sefer ha-Shorashim, s.v. t’n;
Scholem, Major Trends, 165, 388, n. 42; idem,
Kabbalah, 227.
12. A beautiful maiden The last of the old
man’s three riddles. See above at note 5.
13. YHVH is with me, I do not fear… Before
revealing secrets of Torah, the old man invokes
divine protection and assistance. He is hesitant,
at first, to convey such precious teachings to
rabbis who have not proven themselves worthy
or learned.
The four adjectives—“fine, lovely, precious,
and sublime”—may allude to four levels of
meaning in Torah, expounded below at notes 96–
103.
On the tension between revealing and
concealing, see M Kelim 17:16; Tosefta Kelim
(Bava Metsi’a) 7:9; BT Bava Batra 89b; Zohar
1:11b (Vol. 1, p. 78, n. 589); 2:100b, 123b, 257b;
3:127b (IR); and 3:74b: “Rabbi Shim’on clapped
his hands and wept. He exclaimed, ‘Woe is me if I
speak and reveal the secret! Woe is me if I do not
speak, for the Companions will be deprived of
the word.’”
14. enwrapped himself In his garment in
preparation for revealing secrets of Torah. This
description derives from a famous rabbinic story
(BT Ḥagigah 14b): “Once Rabbi Yoḥanan son of
Zakkai was riding on a donkey, traveling on the
road, and Rabbi El’azar son of Arakh was guiding
the donkey behind him. He [i.e., Rabbi El’azar]
said to him, ‘Master, teach me one chapter of the
Account of the Chariot [based on Ezekiel’s
vision].’ He [i.e., Rabbi Yoḥanan] replied, ‘Have I
not taught you: “Nor [may one expound the
Account of] the Chariot in the presence of one,
unless he is a sage who understands on his own”
(M Ḥagigah 2:1)?’ He said to him, ‘Master,
permit me to say before you one thing that you
have taught me.’ He replied, ‘Speak!’
Immediately, Rabbi Yoḥanan son of Zakkai
dismounted from the donkey and enwrapped
himself and sat upon a stone beneath an olive
tree. He [Rabbi El’azar] said to him, ‘Master, why
did you dismount from the donkey?’ He replied,
‘Is it possible that you are expounding the
Account of the Chariot, and Shekhinah is with us
and the ministering angels accompany us, and I
should ride on the donkey?’ Immediately, Rabbi
El’azar son of Arakh began expounding the
Account of the Chariot, and fire descended from
heaven and encompassed [or: intertwined with]
all the trees of the field, whereupon they all
opened in song….”
See Tosefta Ḥagigah 2:1; Mekhilta de-
Rashbi, Exodus 21:1; JT Ḥagigah 2:1, 77a; Zohar
3:287b (IZ). Cf. BT Shabbat 10a.
15. If the daughter of a priest… If she
marries someone who is neither a priest nor a
family member or servant of a priest, she is
deprived of the sacrificial donations offered to
the priests by the Israelites. The word alien
renders ‫( זר‬zar), “stranger, alien, one who is
unauthorized,” which in this verse refers to “an
outsider.” See Milgrom, Leviticus, 2:1861.
On the second verse (Leviticus 22:13), see
Zohar 2:101a–b.
 16. but words of Torah are sealed…
Concealing countless gems of wisdom.
The expression “dreamy words, transmitted
to whoever interprets them and conducted by the
mouth” derives from BT Berakhot 55b: “Rabbi
El’azar said, ‘… All dreams follow the mouth [of
the interpreter]….’ Rava said, ‘But only if he
interprets it in a way that corresponds with the
dream.’” Here, the old man indicates that if
dreams, whose meaning depends on the
interpreter, must be understood in their own
context, all the more so words of Torah must be
interpreted according to their true inner
meaning.
See JT Ma’aser Sheni 4:12, 55c; Bereshit
Rabbah 89:8; Eikhah Rabbah 1:18; Zohar 1:183a,
191b, 194b; Liebes, “Zohar ve-Eros,” 87–88;
Yisraeli, Parshanut ha-Sod, 255–59.
On the significance of every element of
Torah, see Sifrei, Deuteronomy 336; Midrash
Tanna’im, Deuteronomy 32:47; BT Eruvin 13a;
Azriel of Gerona, Peirush ha-Aggadot, 37–38;
Zohar 1:54a, 135a, 145b, 163a, 187a, 201a,
234b; 2:12a, 55b–56a, 59b, 65b, 98b–99b, 124a;
3:79b, 149a, 152a, 174b, 202a, 265a; ZḤ 6d
(MhN). Cf. BT Menaḥot 29b; Maimonides, Guide
of the Perplexed 3:50.
17. daughter of a priest—supernal soul…
The priestly daughter symbolizes the soul, which
derives from Binah (“a supernal place”) via Ḥesed,
symbolized by Abraham (and by “priest”).
Abraham, born into an idolatrous family and
culture, came to recognize God, thereby
becoming the prototypical convert.
On the soul as daughter of a priest, see
Vayiqra Rabbah 4:5; Zohar 3:7a. On Abraham’s
daughter, see BT Bava Batra 16b; Bahir 52 (78);
Naḥmanides on Genesis 24:1; Zohar 1:219a;
2:36a (Vol. 4, p. 164, n. 87), 37a, 85b. On
Abraham as priest, see Bereshit Rabbah 46:5;
Vayiqra Rabbah 25:6; BT Nedarim 32b. On
Abraham as “first of converts,” see BT Sukkah
49b in the name of Rava. On Abraham and souls
(in the context of conversion), see Bereshit
Rabbah 39:14 (below, p. 201, n. 45); Zohar
3:168a. On the phenomenon of conversion to
Judaism in medieval Europe, see Katz,
Exclusiveness and Tolerance, 77–81, 143–48.
It was customary for converts to adopt the
name Abraham or be called “son (or daughter) of
Abraham.” See Zohar 1:96a (Vol. 2, p. 109, n.
835).
18. What is the difference… The phrase
daughter of a priest refers to the soul’s
derivation from Ḥesed (symbolized by the
unspecified term priest). In the verse from
Leviticus 21, on the other hand, a priestly man
apparently refers to the archangel Michael, who
corresponds to Ḥesed. He engenders nefesh, the
basic level of “soul,” animating the human being.
The two higher levels are ruaḥ (spirit, breath) and
nishmeta (Hebrew neshamah, “breath, soul”), each
deriving from its own source above: Tif’eret and
Binah, respectively.

The continuation of the verse in Leviticus 21

alludes to this soul’s tendency to sin: If the
daughter of a priestly man defiles herself by
whoring, she is defiling her father; in fire she
shall be burned.
The term ‫( סגן‬segan), “prefect, chief,” refers to
the chief of the priests, second in importance to
the high priest, whom he attended. The segan
supervised the daily sacrifice and Temple
service.
According to MM, the phrase “a priest that is
not high” refers to a priest designated on the eve
of Yom Kippur as the potential substitute for the
high priest in case the latter was impaired or
disqualified.
On Michael, see Zohar 3:145b. For various
interpretations of a priestly man, see OY; Vital;
Derekh Emet; Nitsotsei Orot; MmD; Tishby,
Wisdom of the Zohar, 1:179. On the different
types of priests, see OY; Vital; Galante; MM;
Sullam; MmD.
On the three aspects of the soul, see Zohar
1:62a, 81a (ST), 83a–b, 206a; 2:141b–142b,
182a; 3:25a, 70b; ZḤ 6d (MhN); Tishby, Wisdom
of the Zohar, 2:684–722. Cf. Bereshit Rabbah
14:9; Devarim Rabbah 2:37.
19. holy soul, drawn from a supernal
place… Drawn from Binah, the soul (nishmeta)
enters the core of the sefirotic Tree of Life, Yesod.
When Ḥesed (“the supernal priest”) infuses this
tree, souls fly from there to the treasury of souls.
The image of a treasure-house derives from
Rashi’s commentary on a Talmudic passage (BT
Yevamot 62a) in which Rabbi Assi mentions a
heavenly “body” containing all souls; Rashi
refers to this body as ‫( אוצר‬otsar), “a treasure-
house.” In the Zohar the treasure-house of
unborn souls is located in the Garden of Eden,
though it is sometimes identified with Shekhinah.
See 3 Enoch 43:3; Bahir 126 (184); Zohar
1:28b (TZ), 119a, 181a; 2:142a, 157a, 161b,
174a, 253a (Heikh); 3:152a; ZḤ 10b–c (MhN),
60b, 69b (ShS); Moses de León, Sefer ha-
Mishqal, 93; Tishby, Wisdom of the Zohar, 1:179–
80; 2:696, 701–2; Liebes, Peraqim, 179–80, 226.
20. they draw a flow along with the evil
impulse… During sexual union, if one is
dominated by the lust of the evil impulse, then
the body formed through that act will be tainted.
The soul will be compelled to inhabit (or become
married to) such an alien body and will be unable
to manifest holiness in the world. Upon leaving
the body (or this world), such a soul will not
partake of spiritual sustenance and bliss (the
sacred donations).
On the soul’s perfection in this world, see
Saadiah Gaon, Emunot ve-De’ot 6:4; Zohar
1:235a, 245b; Moses de León, Sefer ha-Rimmon,
299; idem, Sefer ha-Mishqal, 46–47 (translated in
Matt, Essential Kabbalah, 148); idem, Mishkan
ha-Edut, 8a–10a; Tishby, Wisdom of the Zohar,
2:752–54.
21. wretched is the holy soul… Souls of
converts are formed by the union of the souls of
the righteous in the Garden of Eden. From there,
they fly and shelter beneath the wings of Shekhinah
and then descend into the bodies of converts—
alien bodies, formed through the union of a
Gentile woman and an uncircumcised Gentile
man.
See Tishby, Wisdom of the Zohar, 1:180. On
the souls of converts, see Zohar 1:13a–b, 96a;
2:27a, 87a, 98b–100a, 147b; 3:14a–b, 167b–168a;
Moses de León, Sefer ha-Rimmon, 16, 212–13;
Wijnhoven, “The Zohar and the Proselyte.” On
the wording “wretched is the…soul,” see Vayiqra
Rabbah 34:3.
22. on the pillar erected for scales…
Beneath Shekhinah stand cosmic scales, which
incline toward one side or the other depending
on the degree of virtue or vice in the world.
When virtue dominates, the scale of
righteousness tips toward holiness; when sins
abound, the scale of deceit tips toward impurity.
As souls leave the realm of Shekhinah, they pass
through these scales to be weighed. If, at that
moment, the scales happen to be tipped toward
impurity, those particular souls fall into the
hands of Sitra Aḥra and are condemned to a life of
torment.
The old man reads the verse in Ecclesiastes
as: a time when the [evil] adam [i.e., the demonic
power] dominates [the holy] adam [i.e., the soul],
to his harm [i.e., harming the soul]. This demonic
force is also known as alien man.
The expression “souls ascend” apparently
alludes to the fact that when the body dies, the
soul ascends back to the cosmic scales, where its
good and bad deeds are weighed. For various
interpretations, see OY; Vital; Galante; MmD.
“Scale” renders ‫( טיקלא‬tiqla), based playfully on
the root ‫( תקל‬tql), “to weigh, balance.” In the
Zohar, tiqla’s range of meaning includes “scale,
potter’s wheel, hollow of the hand, fist, water-
clock.” Here the meaning “potter’s wheel” may
also pertain, since the soul is being fashioned.
See Zohar 1:78a (Vol. 2, p. 8, n. 51), 92b (Vol.
2, p. 82, n. 634), 109a–110a (Vol. 2, p. 158, n.
320), 233b–234a (Tos); 2:61b, 252a (Heikh);
3:168a; Bei’ur ha-Millim ha-Zarot, 178; Derekh
Emet; Nitsotsei Orot; Tishby, Wisdom of the
Zohar, 1:180; 2:511, 755–57; Liebes, Peraqim,
327–35 (esp. 331–32); Yisraeli, Parshanut ha-Sod,
148. Cf. Daniel 5:27.
 In their biblical context “scales of
righteousness” and “scales of deceit” mean,
respectively, just and false scales. See Leviticus
19:36; Ezekiel 45:10; Job 31:6; and Hosea 12:8;
Amos 8:5; Proverbs 11:1; 20:23.
On the weighing of souls, see Zohar 1:229a
(Vol. 3, pp. 380–81, n. 404); 2:61b (Vol. 4, p. 329,
n. 462), 252a, 255a–b (both Heikh); Brandon,
“The Weighing of the Soul.”
23. But this soul… However, this soul
retains her essential purity and overcomes her
demonic tormentor. Now the old man reads the
conclusion of the verse differently: to his harm—
to the harm of that alien man himself. The soul,
though, cannot partake of spiritual sustenance
and bliss until God redeems her, as described
below.
For various interpretations of “until the
blessed Holy One does what He does for her,”
see OY; Galante; Sullam; Tishby, Wisdom of the
Zohar, 180; Scholem; MmD.
24. Here is the mystery… The cosmic
scales are known as the Tree of Knowledge of
Good and Evil. Human conduct determines how
these scales incline.
Just as the demonic tormentor is eventually
overpowered by the holy soul that he captured,
so did the Philistines suffer after capturing the
holy Ark. See 1 Samuel 5.
See Liebes, “Zohar ve-Eros,” 87, n. 126. On
human conduct and the scales, see BT Qiddushin
40b, in the name of Rabbi El’azar son of Rabbi
Shim’on: “Since the world is judged by its
majority, and an individual is judged by his
majority [of deeds, good or bad], if he fulfills one
mitsvah, happy is he, for he has tipped the balance
for himself and for the whole world toward merit;
if he commits one transgression, woe to him, for
he has tipped the balance for himself and for the
whole world toward guilt.”
25. What becomes of those souls?… Their
victory over evil is manifested in the worthiness
of their offspring.
Only the high priest may enter the Holy of
Holies (“within, within”) on Yom Kippur, but if he
is ignorant, then a bastard scholar takes
precedence over him. See M Horayot 3:8: “A
priest takes precedence over a Levite, a Levite
over an Israelite, an Israelite over a bastard, a
bastard over a natin [a descendant of the
Gibeonites whom Joshua made into Temple
slaves], a natin over a convert, and a convert over
an emancipated slave. When [does this apply]?
When they are all [otherwise] equal. However, if
the bastard is a scholar and the high priest an
ignoramus, then the bastard scholar takes
precedence over the ignorant high priest.”
See Tosefta Horayot 2:10; BT Horayot 13a;
ZḤ 82a (MhN, Rut). On the relation between
tormented souls and bastards, see Vayiqra
Rabbah 32:8; Qohelet Rabbah on 4:1; Scholem.
For other references to “books of the
ancients,” see Zohar 1:10a, 34b, 41a (Heikh),
180b, 184a, 220a, 234b; 2:35a, 231a, 239a;
3:10a, 19a, 26b, 249b, 258b, 288a (IZ).
26. If a man sells his daughter… In the
biblical context an impoverished father sells his
daughter into a well-to-do family for the purpose
of marriage or concubinage. If the daughter’s
new husband or master finds her displeasing, he
cannot sell her off outside the family since he
betrayed her (i.e., failed to keep her as a wife or
concubine); rather, he must let her be redeemed
and freed.
For the old man, this passage concerns the
mystery of a tormented soul, represented by the
daughter. Before offering his interpretation, he
first expounds a verse from Jeremiah.
The context in Exodus reads: If a man sells
his daughter as a slave-girl, she shall not go free
as the male [or: other] slaves go free. If she is
displeasing in the eyes of her master, who
designated her for himself, he shall let her be
redeemed; to an outsider he shall have no power
to sell her since he has betrayed her. The
expression an outsider renders ‫( עם נכרי‬am nokhri),
literally, “a foreign people (or kin).”
27. How many in the world blunder… By
assuming that God is King of the nations, rather
than King of Israel. Of course, God rules the
entire the world, but He designated heavenly
princes to govern the other nations, whereas
only Israel is ruled directly by Him.
See Zohar 1:9b–10a. On God as King of
Israel, see Isaiah 44:6. On the seventy heavenly
princes, see Daniel 10:13, 20–21; Septuagint,
Deuteronomy 32:8–9; Jubilees 15:31–32; Targum
Yerushalmi, Genesis 11:8, Deuteronomy 32:8–9;
Tanḥuma, Re’eh 8; Leqaḥ Tov, Genesis 9:19;
Pirqei de-Rabbi Eli’ezer 24; Zohar 1:46b, 61a,
84b, 108b, 149b, 177a; 2:33a, 126b, 151b, 209a–
b; 3:8a, 298b; Ginzberg, Legends, 5:204–5, n. 91.
28. Furthermore, the end of the verse…
constitutes praise to the other nations… By
even comparing their sages and rulers to God.
The phrase “this verse” in the final sentence
refers to the verse in Jeremiah. On the verse in
Isaiah, see Zohar 1:10a; 2:37a.
 29. I see that you have been behind their
wall… Accepting the nations’ false belief that
God rules them directly. Before proceeding to
expound “everything” that is problematical in the
verse from Jeremiah, the old man responds to
Rabbi Ḥiyya’s challenge, which poses on obstacle
on the path. On the image of the wall, see Vital.
30. All names and appellations… The
various divine names (such as Yah, YHVH, Elohim,
Shaddai) and epithets (such as Holy, Mighty,
Awesome, Gracious, Compassionate). These
branch out and conduct the world, but the
choicest name, ‫( יהוה‬YHVH), is reserved for Israel,
the chosen people, and they cleave to it.
Here YHVH appears with the name of each
Hebrew letter spelled out. On Israel’s being
“choicest” (or “chosen”), see Zohar 2:164a;
Moses de León, Sefer ha-Mishqal, 73.
For the verses in Deuteronomy 32, see above
at note 27. The verse in Deuteronomy 4 reads:
You, cleaving to YHVH your God, are alive every
one of you today!
31. One name among His other names…
‫( אלהים‬Elohim)… This divine name also designates
angels and the heavenly princes ruling other
nations. Such princes appeared, for example, to
Balaam and Abimelech. Even idolatry is called by
this name, as in Exodus 20:3: ‫( אלהים אחרים‬elohim
aḥerim), other gods.

See Exodus 22:19; Naḥmanides, ad loc.;

Zohar 1:111b; 3:8a, 113a, 200a. In rabbinic
tradition, Elohim and YHVH represent Justice (or
Judgment) and Compassion respectively. See
Sifrei, Deuteronomy 26; JT Berakhot 9:5, 14b;
Bereshit Rabbah 12:15; 33:3; Vayiqra Rabbah
24:2; Qohelet Rabbah on 7:7; Midrash Tehillim
56:3; Shemot Rabbah 3:6; 6:1–3.
32. even idolatry would be included in
this category Of those who are worthy of fear
and reverence.
33. now that the wall behind which you
were leaning… Rabbi Ḥiyya had relied on the
verse from Psalms—Elohim reigns over the nations
—to argue that God rules directly over all
peoples. But the old man has demolished this
interpretation of the verse by showing that Elohim
refers to the heavenly princes. Now he proceeds
to explain the verse in Jeremiah: Who would not
fear You, O King of the nations? Although it
appears that King of the nations refers to God,
whom all fear, the phrase really refers to human
kings of nations, all of whom fear God. Similarly,
in the verse from Psalms, the clause Praise, O
servants of YHVH might be understood to mean
that the servants of YHVH should be praised; but
actually they are being directed to praise God, as
the verse concludes: praise the name of YHVH. In
both verses, what could be construed as the
object turns out to be the subject.
On the image of the wall, see above at note
29. On the verse in Psalms, see Zohar 1:232b. On
its relation to the verse in Jeremiah, see OY;
Vital; Galante; Sullam; MmD.
34. what word spreads among them…
There is none like You… The simple meaning
of the verse is: among all the wise of the nations
and among all their kingdoms, there is none like
You. But, as the old man pointed out, this reading
involves a comparison between God and other
nations’ sages and rulers. Instead, the old man
understands the verse to mean that these sages
and rulers all acknowledge that there is none like
You. See above, note 28.
35. He too wept, as before See above after
note 25; below at note 159.
36. Drive out this slave-girl and her son…
According to rabbinic interpretation, Sarah
demanded that Abraham banish Hagar and
Ishmael because she saw Ishmael reveling in
idolatry.
See Bereshit Rabbah 53:11 (and Theodor’s
note); Sifrei, Deuteronomy 31; Tosefta Sotah 6:6;
Targum Yerushalmi, Genesis 21:9; Shemot
Rabbah 1:1; Zohar 1:118b (Vol. 2, p. 185, n. 541);
ZḤ 20a (MhN). The verse in Genesis reads: She
said to Abraham….
“Have educed” renders ‫( אתערו‬it’aru), literally,
“were aroused.” The underlying medieval
Hebrew term, ‫( התעורר‬hit’orer), refers to “having
one’s awareness aroused,” “eliciting the (latent
or potential) meaning” of a particular word or
phrase, “expounding, interpreting.” See Moses
de León, Sefer ha-Rimmon, 392; Ben-Yehuda,
Dictionary, 5:4392a–b.
37. If a man sells his daughter—this is
the soul… If a soul (God’s daughter) passes
through the cosmic scales when sins abound in
the world, the scales tip toward impurity and
that soul falls into the hands of Lilith, the
demonic slave-girl, who torments her.
See above, p. 7 and n. 22. The verse in
Exodus reads If a man sells his daughter ‫( לאמה‬le-
amah), as a slave-girl, but the old man interprets
this hyperliterally: If a man sells his daughter le-
amah, to a slave-girl. Having just linked Hagar the
slave-girl (and her son, Ishmael) with idolatry, he
now identifies the slave-girl in the verse from
Exodus with the Other Side. The conclusion of
the verse—she shall not go free as the male
slaves go free—is explained below.
On Lilith, see Margaliot, Mal’akhei Elyon,
235–41; Scholem, Kabbalah, 356–61. On Lilith as
a slave-girl, see Zohar 1:122a–b, 131b, 190b,
204a; 2:60b–61a, 117b–118b (RM); 3:69a, 266a,
279b (RM); TZ, intro, 2a, all of which quote
Proverbs 30:21–23: At three things the earth
trembles, four it cannot bear: a slave becoming a
king, a scoundrel sated with food, a loathsome
woman getting married, and a slave-girl
supplanting her mistress. The concluding phrase
is understood as referring to Lilith supplanting
Shekhinah. See Zohar 2:114b; Idel, Kabbalah and
Eros, 120–22.
On the term ‫( גלגולא‬gilgula), “rolling, revolving,
rotation, circulation,” see below, notes 85, 104,
108. “Scales” renders ‫( טיקלא‬tiqla), which in the
Zohar also means “wheel, potter’s wheel.” See
above, note 22; Galante; Liebes, Peraqim, 328.
Cf. Vayiqra Rabbah 34:3, 9; BT Shabbat 151b;
Rut Rabbah 5:9.
38. All those tormented souls, who are
they?… Such souls inhabit the bodies of certain
babies, suckling at the breast. God foresees that
if these infants endure in the world they will
degenerate and sin, so He allows Lilith to kill
them while they are still pure. In this way the old
man explains the tragic death of babies.
On the relation between tormented souls and
little children, see Qohelet Rabbah on 4:1; above,
note 25. On the relation between the suffering of
children and the theory of reincarnation, see
Saadiah Gaon, Emunot ve-De’ot 6:8; Yisraeli,
Parshanut ha-Sod, 140. On Lilith toying with
little children before they die, see below, p. 15
and n. 43.
On removing a person from the world while
he is innocent (or righteous), see Wisdom of
Solomon 4:10–11; Bereshit Rabbah 25:1 (and
Theodor’s note); BT Ḥagigah 5a; Shir ha-Shirim
Rabbah on 6:2; Qohelet Rabbah on 7:15; Zohar
1:56b; 2:10b; ZḤ 20a–b (MhN), 36b (ST). Cf. M
Sanhedrin 8:5; Sifrei, Deuteronomy 218; Otiyyot
de-Rabbi Aqiva (Battei Midrashot, 2:353).
“Potent breasts” renders ‫( תוקפא‬tuqpa), “power,
strength,” also “anger.” In the Zohar this word
usually means simply “power,” but occasionally it
signifies “bosom, breast.” This new sense derives
from Targum Onqelos on Numbers 11:12, which
renders the biblical expression ‫( שאהו בחיקך‬sa’ehu ve-
ḥeiqekha), carry it [the people Israel] in your
bosom, as ‫( סוברהי בתוקפך‬sovarhi ve-tuqpakh), “carry it in
your strength.” This Targumic rendering is a
paraphrase, unless the translator read or
imagined the Hebrew ‫( בחזקך‬ve-ḥizqekha), in your
strength, instead of ‫( בחיקך‬ve-ḥeiqekha), in your
bosom—a tiny orthographical difference.
Based on this Targumic usage of tuqpa, the
Zohar sometimes employs the word to signify
“bosom.” Scholem contends that this is due to a
misunderstanding: “The author mistook the
Midrashic interpretation for a literal
translation!” However, it seems more likely that
the newfangled meaning is due not to ignorance
but to linguistic playfulness, so typical of the
Zohar.
See Targum Yerushalmi, Numbers 11:12;
Zohar 2:9a, 113a–b; 3:127b (IR), 206a, 234a; ZḤ
92c–d (MhN, Eikhah); Galante; Luria, Va-Ye’esof
David, s.v. tuqpa; Scholem, Major Trends, 165,
389, n. 48.
 39. if you say that those are souls that
might generate goodness… Perhaps some of
those babies would grow up to live virtuously.
However, the verse in Exodus indicates that such
a baby’s soul is evil in the eyes of her master—in
the eyes of God, who foresees the infant’s future
corruption if he would endure with this soul.
Only these babies are tormented and killed by
Lilith.
The verse in Exodus reads: If she is ‫( רעה‬ra’ah),
evil [or: displeasing], in the eyes of her master,
who designated her for himself, he shall let her
be redeemed; to an outsider, he shall have no
power to sell her since he has betrayed her.
The verse in Ecclesiastes reads: I further saw
all  ‫( העשוקים‬ha-ashuqim), the torments, that are
committed under the sun. Look, the tears of ha-
ashuqim, the tormented—with no one to comfort
them! On the side of their tormentors, power—
with no one to comfort them. See Zohar 2:112b–
113b.
40. Who designated her ‫( לא‬lo), for him…
According to the simple sense of the clause, the
subject is the slave-girl’s intended husband or
master, who designated her  ‫( לו‬lo), for himself
(see the preceding note). Yet, although the
Masoretic tradition dictates that the word should
be read (and understood) as ‫( לו‬lo), for himself, it
also insists that the word should be written as ‫לא‬
(lo), not. This inspires the old man’s
interpretation: Do not imagine that God has
destined this soul to be tormented by the
demonic side ever since it came into existence;
‫( לא יעדה‬lo ye’adah), He has not designated her, in
this manner. However, because of the movement
of the scales, when the Other Side dominates the
world due to human sin, the demonic force takes
control of the soul that happens to pass through
the scales at this moment—fulfilling the
Masoretic reading: ‫( לו‬lo), for him [that is, for the
demonic force], he [that is, God] has [now]
designated her.
See above, note 37; Ibn Ezra (long) and
Minḥat Shai on the verse; Kasher, Torah
Shelemah, Exodus 21:8, n. 169*.
41. He shall let her be redeemed… In
allowing Lilith to kill the baby, God removes and
redeems the soul before she (or the infant) turns
sour.
On God (or an angel) teaching little children
or their souls, see BT Avodah Zarah 3b (and
Rashi, s.v. gemulei me-ḥalav); Kallah Rabbati 2:9;
Zohar 2:113b, 169b; ZḤ 36b; Moses de León,
Seder Gan Eden, 134–35; Yisraeli, Parshanut ha-
Sod, 163–65. On the Heavenly Academy, see also
BT Bava Metsi’a 85a; Zohar 1:4a, 38b (Heikh),
41a (Heikh); 3:161b–174a (Rav Metivta), 185b–
186a, 192a, 197b.
42. Now, you might say,… ‘He gives her…
to the pious of other nations… And to bastard
scholars, as was taught in “books of the
ancients” (see above at note 25). However, the
verse here demonstrates that since, in a sense,
God has betrayed her, by allowing her to pass
through the scales and be tormented, to an
outsider [i.e., a Gentile or bastard] he
[apparently, the demonic power] shall have no
power to sell her. Rather, such a soul enters the
body of a legitimate Jewish baby.
For various interpretations, see MlN; Tishby,
Wisdom of the Zohar, 1:184; MmD.
43. Now, if you say that that side… That
the demonic side maintains control of the soul
and plants her in the baby’s body. No; rather,
Lilith snatches her and delights in her, but the
soul escapes and enters the body (“that place”).
Subsequently, Lilith visits that baby, toys with it,
and lusts for its flesh. Soon the baby dies, its
body succumbing to Lilith, its soul returning to
God. “All is in the power of the blessed Holy One”
apparently refers to the future resurrection,
when the body too will escape from demonic
domination.
On Lilith’s toying laughter, see Zohar 1:19b;
2:111a, 264b (Heikh); 3:77a, 234a; Yisraeli,
Parshanut ha-Sod, 161–62.
On the notion that the demonic power (or the
Angel of Death) rules over the flesh, not over the
soul, see Zohar 1:65a; 2:76a (Vol. 4, pp. 409–10,
n. 146), 269a; 3:170a, 172b.
44. She shall not go free as the male
slaves go free… When she leaves the scales, the
Other Side rejoices, imagining its control over
the ill-fated soul and confident that she will enter
a Gentile or an illegitimate body, as do certain
other tormented souls (pictured as male slaves).
However, God designates her, protects her with a
divine name, and delivers her to a legitimate
Israelite baby. See above at note 42.
The old man interprets the verse as To an
outsider [a Gentile or bastard] he [the Other
Side] shall have no power to sell her ‫( בבגדו בה‬be-
vigdo vah), with his garment upon her. The simple
meaning of this last phrase is since he has
betrayed her, but the old man interprets be-vigdo
as with his ‫( בגד‬beged), garment. This pun derives
from rabbinic sources; see Mekhilta, Neziqin 3;
Mekhilta de-Rashbi, Exodus 21:8; JT Qiddushin
1:2, 59c; BT Qiddushin 18a–b. Cf. English “coat,
turncoat.”
 On the name ‫( אלוה‬Eloah), see Zohar 1:94a;
2:172b; 3:23b.
45. All inhabitants of the world… God
directly determines when each person’s life will
end—except for a baby with an ill-fated soul, who
can be snatched by Lilith at any moment.
“Pluck” renders ‫( לסלקא‬le-sallaqa), whose
Zoharic range of meaning includes “to rise, raise,
remove.”
46. and He fashioned all the souls… All
souls exist individually since Creation. Before
descending to earth, each soul is clothed in an
ethereal body resembling the physical body she
will inhabit on earth; she retains this while in the
physical body until shortly before death, and
then regains it afterward. Here, the soul worries
that it will be subjugated to physical needs and
desires, and soiled by the body’s submission to
the evil impulse.
On the preexistence of the soul, see Bereshit
Rabbah 8:7; BT Yevamot 62a; Tanḥuma, Yitro 11,
Pequdei 3, Nitsavim 3; Seder Yetsirat ha-Velad, in
Beit ha-Midrash, 1:153; Arukh ha-Shalem, s.v. guf;
Tishby, Wisdom of the Zohar, 2:698–703. On the
soul entering the body unwillingly, see Tanḥuma,
Pequdei, 3; Seder Yetsirat ha-Velad, 153. Cf. M
Avot 4:22. On the descent of the soul, see Zohar
1:235a, 245b (Vol. 3, p. 502–3, n. 900); Tishby,
Wisdom of the Zohar, 2:749–54. The dialogue
here between God and the soul is based on
Tanḥuma, Pequdei, or Seder Yetsirat ha-Velad.
On the ethereal body, see Zohar 1:7a, 38b
(Heikh), 81a (ST), 90b–91a, 115b (MhN), 131a,
217b, 219a, 220a, 224a–b, 227a–b, 233b; 2:11a,
13a–b, 141b, 150a, 156b–157a, 161b; 3:13a–b,
43a–b, 61b, 70b, 104a–b; ZḤ 10b–c (MhN), 90b
(MhN, Rut); Naḥmanides on Genesis 49:33;
Moses de León, Sefer ha-Rimmon, 390; idem,
Seder Gan Eden, 133; Scholem, Shedim Ruḥot u-
Nshamot, 215–45; idem, Kabbalah, 158–59;
idem, On the Mystical Shape of the Godhead,
251–73; Tishby, Wisdom of the Zohar, 2:770–73.
Cf. Rashi on BT Ḥagigah 12b, s.v. ve-ruḥot u-nshamot.
47. Torah, who offers advice… Torah
informs human beings that God has given them
the precious soul freely.
In Gnostic literature the soul is often
pictured as a pearl. See, e.g., the Hymn of the
Pearl, in the apocryphal Acts of Thomas, chaps.
108–13. On Torah as advice, see Sifrei,
Deuteronomy 322; Midrash Tanna’im,
Deuteronomy 32:28; BT Avodah Zarah 17b;
Pesiqta de-Rav Kahana 12:12; Shir ha-Shirim
Rabbah on 8:5; Maimonides, Mishneh Torah,
Hilkhot Temurah 4:3; Zohar 2:82b.
48. let her not go out… The clause is
usually understood to mean: she shall not go free
as the male slaves go free.
The full verse in Isaiah reads: YHVH will guide
you always; He will satisfy  ‫( נפשך‬nafshekha), your
thirst [or: soul], ‫( בצחצחות‬be-tsaḥtsaḥot), in parched
regions, and invigorate your bones. You will be
like a well-watered garden, like a spring whose
waters do not fail. The old man understands the
rare word ‫( בצחצחות‬be-tsaḥtsaḥot), in parched
regions, to mean “with radiancies,” based on the
root ‫( צחח‬tsḥḥ), “to gleam.” See Zohar 1:113b–
114a (MhN), 141a, 224b; 2:142b, 210b.
49. However, If she is evil… If the soul is
defiled by sin, then her earthly body will not be
resurrected and reunited with her in the
hereafter. However, if the sinner repents, the
soul can be redeemed. The clause He shall let
her be redeemed refers to two “aspects”: the
human redemptive act of repentance and God’s
redeeming the soul from the path to the pit of
Hell.
On the variant readings ‫( לו יעדה‬Lo ye’adah), To
him he has designated her, and ‫( לא יעדה‬Lo ye’adah),
He has not designated her, see above, note 40.
For various interpretations of the clause “except
for one whose Master delights in her…,” see
Galante; MlN; MmD.
“Treasure-house” renders ‫( אחמתא‬aḥmeta). This
word appears in Ezra 6:2 as the name of the
ancient capital of the Medes (modern Hamadan),
but the context mentions archives and treasures:
Thereupon, at the order of King Darius, they
searched the archives [literally, house of the
books] where the treasures were stored in
Babylon. And in the citadel of Aḥmeta in the
province of Media, a scroll was found in which a
memorandum was written. Rashi and Ibn Ezra,
ad loc., quote an interpretation of aḥmeta as “a
vessel” for letters and scrolls. (Cf. Hebrew ‫חמת‬
(ḥemet), “(goat’s) skin,” containing water or wine.)
In the Targum to Esther 1:4, ‫( אחמיתין‬aḥmitin) means
“vessels” containing gold and gems. In the Zohar,
aḥmeta can refer to a treasure-house, treasury,
archive, or an account book.
See Pirqei de-Rabbi Eli’ezer (ed. Friedlander)
50; Zohar 1:220a (printed edition); 3:149b, 154b,
156b, 166b, 172a; Galante; Bei’ur ha-Millim ha-
Zarot, 173; Sullam; Liebes, “Shimmushan shel
Millim,” 17–18; idem, Peraqim, 346; Scholem;
MmD.
50. ‫( לעם נכרי‬Le-am nokhri), To a foreign
people… The verse reads: If she is displeasing in
the eyes of her master, who designated her for
himself, he shall let her be redeemed; ‫( לעם נכרי‬le-
am nokhri), to an outsider [literally, to a foreign kin,
or people], he shall have no power to sell her ‫בה‬
‫( בבגדו‬be-vigdo vah), since he has betrayed her.
The old man interprets a foreign people as
referring to the menacing angels of destruction.
He understands be-vigdo vah as with his  ‫( בגד‬beged),
garment, on her—namely, the protective divine
garment. See above, note 44; Zohar 2:245a–b
(Heikh). On the way to the Garden of Eden and
way to Hell, see BT Berakhot 28b.
51. If for his son he designates her… If
God designates this soul for the body that she
has left behind in this world, intending their
reunion at the time of resurrection.
The verse concludes: according to the
manner of daughters he shall do for her. This
may be a general remark, or include specific
obligations such as providing a bride-price or the
items mentioned in the following verse: her food,
clothing, and conjugal rights. See Mekhilta,
Neziqin 3; Mekhilta de-Rashbi, Exodus 21:9;
Saadiah, Rashi, Ibn Ezra (long), Naḥmanides,
Ḥizzequni, Sforno, and Sarna, ad loc.
52. Within a mighty rock… In the heavenly
realms is the Palace of Love, where Tif’eret (the
blessed Holy One) kisses Shekhinah, as implied by
the verse Jacob kissed Rachel. Here, too, God
kisses the pure soul.
On the heavenly connotation of the mighty
rock, see Zohar 2:202a; 3:202a; ZḤ 90a (MhN,
Rut). On the Palace of Love, see Zohar 1:44b–45a
(Heikh); 2:146b, 253a (Heikh), 254b (Heikh),
260b (Heikh). On the verse in Genesis, see Zohar
1:45a; 2:146b, 253b (Heikh); 3:250b; ZḤ 64b
(ShS).
 53. He shall do… You will do… Both these
clauses render the same Hebrew word: ‫יעשה‬
(ya’aseh), literally, “he will do.” By verbal analogy,
the old man demonstrates that as a reward for
the soul’s virtuous action (“doing”) in this world,
God will do wonders for her in the world that is
coming.
The expression “until here” concludes the old
man’s interpretation of Exodus 21:9. On the
connection between the verse from Isaiah and
the world that is coming, see BT Berakhot 34b,
in the name of Rabbi Yoḥanan: “All the prophets
prophesied only concerning the days of the
Messiah, but as for the world that is coming, No
eye has seen, O God, but You, [what You will do
for one who awaits You].”
54. He wept as before See above, note 35.
55. If another woman he takes… The verse
reads: If another woman he takes for himself [or:
for him], he shall not diminish this one’s
[literally: her] food, clothing, or conjugal rights.
In the biblical context, the subject is the slave-
girl’s master and husband, who, even if he takes
for himself (i.e., marries) another woman, must
continue to provide for the slave-girl (i.e., this
one). For the old man, the subject is God, who
takes for him (that is, for the righteous person)
another woman (another soul). But how, he asks,
can this be? The resurrection of a righteous
person must involve his original soul, who
conducted the body virtuously, not another soul.
Otherwise, righteous conduct remains
unrewarded and unfulfilled.
Cf. above, note 40. The expression her
conjugal rights reflects the traditional
understanding of ‫( ענתה‬onatah), whose precise
meaning is uncertain. The noun ‫( עונה‬onah) may
mean “housing, oil, or ointment.” See Sarna,
Exodus, ad loc.
56. The dust will return… For the old man,
dust symbolizes the demonic power, who
returned to rule ‫( על הארץ‬al ha-arets), over the land
(of Israel), when the Temple was destroyed. This
demonic control was as it was—resembling the
situation before Joshua conquered this territory
from the Canaanites, who embody the demonic
force.
On the application of the verse from
Ecclesiastes to the destruction of the Temple, see
Qohelet Rabbah on 12:7. On dust and the
demonic force, see Genesis 3:14; Zohar 1:80a
(ST), 170a; 2:266b.
According to Genesis 9:22–25, after Noah’s
son Ham saw his father’s nakedness, Noah
cursed Ham’s son, Canaan. On the demonic
nature of Canaan, see Zohar 1:73a, 79b, 228a.
On the verse in Genesis 12, see Rashi, ad loc.
57. And the spirit will return… Namely,
Shekhinah, who is identified with the Holy Spirit. As
the Temple was being destroyed, She gradually
withdrew, witnessing Israel’s refusal to turn back
to God in repentance. In Her absence the Holy
Land was controlled by demonic powers and
their earthly representatives, Israel’s enemies.
Shekhinah ultimately returned to Her source in
Binah, who is signified in this verse as ‫( האלהים‬ha-
Elohim), God.

According to BT Rosh ha-Shanah 31a (in the

name of Rabbi Yoḥanan), Shekhinah departed from
the Temple (and Jerusalem and earth) in ten
stages, the final one being from the desert to Her
place in heaven.
 58. The spirit of a virtuous person is
adorned… Upon departing from this world, his
ruaḥ (spirit) moves to the earthly Garden of Eden,
where it is clothed in an ethereal body
resembling the physical body it inhabited on
earth. On festive days, these ruḥot are stripped of
the garments they wear in the earthly Garden,
and they ascend to the heavenly Garden, the
dwelling place of the neshamah (highest level of
“soul”). Just as God delights the neshamah
constantly in this higher realm, so He delights
the ruaḥ when it ascends on these special
occasions.
See above, note 46. On the various levels of
soul, see above, note 18. On the spirit’s (or
soul’s) Sabbath and festival ascent, see Zohar
1:134b (MhN); 2:141b–142a, 212a; 3:70b, 144b–
145a (IR), 159b, 168a; Moses de León, Seder
Gan Eden, 138–39. On God’s delighting the soul,
see above at notes 52–53.
59. Now, you might say… That since God
turns His attention to the ruaḥ (spirit), He
neglects the neshamah (soul). But the old man
shows otherwise by reading the verse as follows:
If another woman he takes [that is, if God takes
the spirit, in addition to the soul], he shall not
diminish her [i.e., the soul’s] food, clothing, or
conjugal rights. These various delights of the
soul issue from Binah, who is known as “the World
that is Coming.” Each of them is linked with a
divine name, as explained below.
‫( עלמא דאתי‬Alma de-atei) is the Aramaic equivalent
of the rabbinic Hebrew ‫( העולם הבא‬ha-olam ha-ba),
“the World that is Coming.” This term has often
been understood as referring to the hereafter
and often been translated as “the world to
come.” From another point of view, however, “the
world that is coming” already exists, occupying
another dimension. See Tanḥuma, Vayiqra 8:
“The wise call it ha-olam ha-ba not because it does
not exist now, but for us today in this world it is
still to come.” See Maimonides, Mishneh Torah,
Hilkhot Teshuvah 8:8; and Guttmann,
Philosophies of Judaism, 37: “‘The world to come’
does not succeed ‘this world’ in time, but exists
from eternity as a reality outside and above time,
to which the soul ascends.”
In Kabbalah “the world that is coming” often
refers to Binah, the continuous source of
emanation. See Zohar 3:290b (IZ): “the World
that is Coming, constantly coming, never
ceasing.” Cf. Bahir 106 (160); Asher ben David,
Peirush Shelosh Esreh Middot, in Kabbalah 2
(1997): 293; Moses de León, Sheqel ha-Qodesh,
26 (30); idem, Sod Eser Sefirot, 375; Zohar
1:83a, 92a, 141b.
On the verse in Exodus, see above, note 55.
On the verse in Isaiah, see above, note 53.
60. ‫( שארה‬she’erah), her food… The nurturing
flow from Binah, sustaining the soul and all
worlds. Binah is known by the name ‫( יהוה‬YHVH),
vocalized with the vowels of ‫( אלהים‬Elohim),
apparently alluding to Her essential Compassion
(symbolized by YHVH) and Her role as source of
Judgment (symbolized by Elohim). On this dual
name, see Zohar 3:10b, 11b, 65a; Gikatilla,
Sha’arei Orah, 83b–84b.
61. ‫( שארה‬She’erah)…‫( אשר ה‬asher he)… By
inverting the letters of ‫( שארה‬she’erah), her food,
the old man fashions ‫( אשר ה‬asher he), both of
whose elements allude to Binah. She is known as
asher (that, who), as in the divine expression ‫אהיה‬
‫( אהיה אשר‬ehyeh asher ehyeh), I am who I am (Exodus
3:14); and She is also signified by the first ‫( ה‬he)
in the name ‫( יהוה‬YHVH).
The verse in Genesis reads: From Asher, rich
is his bread; he will provide delicacies of a king.
Here, this alludes to Binah’s nurturing role. See
Zohar 1:246a (Vol. 3, p. 504, n. 903). On the
symbolic meanings of Asher, see also Zohar
1:15a, 47b, 49a, 158a, 235b, 244b, 245b–246a;
2:49b, 85a; 3:65b.
62. Her clothing…  ‫( כסותה‬Kesutah), literally,
her covering. This divine garment is identified
with the name ‫( אלוה‬Eloah), “God.” See above, p. 16
and n. 44.
63. her conjugal rights… A flow from Binah,
who is known as “the World that is Coming.” This
flow is here identified with the divine name ‫צבאות‬
‫( יהוה‬YHVH Tseva’ot), “Lord of Hosts,” whose gimatriyya
(numerical value) of 525 is equivalent to that of
‫( ענתה‬onatah), her conjugal rights. In the Zohar,
YHVH Tseva’ot can refer to Yesod, the divine phallus
and procreative force, who channels the flow of
the sefirotic Tree of Life to Shekhinah or, as here, to
the soul.
For various interpretations, see OY; Tishby,
Wisdom of the Zohar, 1:189; Scholem; MmD. On
the term ‫( עונה‬onah), “conjugal rights,” see above,
note 55.
64. she shall go out without
compensation… The verse reads: If he does not
do these three for her, she shall go out [or: go
free] without compensation, with no money. The
simple meaning is that if the master/husband
does not provide for his slave-girl/wife, then she
is liberated without having to buy her freedom.
Here, the old man transforms the meaning into:
If God does not provide these benefits to the
soul, because she does not deserve them, then
she shall go out (and be thrust) from His
presence without compensation, deprived of all
desire and pleasure.
65. Until here… Until this point in the
biblical text, Torah (source of all advice)
admonishes her readers how to live virtuously.
Now the old man returns to the topic of the
protective garment consisting of the name Eloah
that is spread over the soul. See above, pp. 16–
19 and nn. 44, 50.
66. when you reach the rock supporting
the world… “When you reach Rabbi Shim’on,
the righteous hero upon whom the world
depends, tell him to remember the stormy day
when he explored with us a certain divine
mystery. Then, he will explain to you the meaning
of this verse.”
The word ‫( פולין‬polin), “beans,” may allude to
‫( פלפולין‬pilpulin), “dialectic argumentations.” The
specific number of ‫( גוונין‬gavnin), “colors, kinds,
aspects,” alludes to the word ‫( בן‬ben), “son,”
whose gimatriyya (numerical value) is fifty-two.
Below, the old man expounds the mystery of the
son.
The expression “snowy day” apparently
derives from 2 Samuel 23:20: Benayahu son of
Yehoyada, son of a living man, abounding in good
deeds, from Kabzeel. He smote the two Ariel of
Moab. He went down and slew the lion within the
pit on a snowy day. In BT Berakhot 18b, this last
sentence is interpreted as referring to intensive
study on a winter’s day. In Zohar 1:6a–b, a
donkey-driver expounds the entire verse, offering
a different interpretation of a snowy day and
referring to the divine son.
 See Vol. 1, p. 38, n. 260; p. 41, n. 280; Zohar
2:104a, 109a–b; Liebes, “Myth vs. Symbol,” 222.
Cf. Rashi on the parallel verse in 1 Chronicles
11:22; Radak on the verse in Samuel. For various
interpretations, see OY; Galante; MM; MlN;
Sullam; Tishby, Wisdom of the Zohar, 1:190.
On the special status of Rabbi Shim’on, see
Bereshit Rabbah 35:2; JT Berakhot 9:2, 13d; BT
Sukkah 45b; Pesiqta de-Rav Kahana 11:15; Zohar
3:159a, 206a, 241b; Liebes, Studies in the Zohar,
1–84.
Cf. the midrashic interpretation of Proverbs
10:25: ‫( וצדיק יסוד עולם‬Ve-tsaddiq yesod olam) as The
righteous one is the foundation of the world,
whereas its simple sense is The righteous one is
an everlasting foundation. See Mekhilta, Shirta
1; Mekhilta de-Rashbi, Exodus 15:1; Bereshit
Rabbah 75:1; BT Yoma 38b, Ḥagigah 12b.
67. when you mention this sign to him…
“When you mention to Rabbi Shim’on ‘the snowy
day when beans of fifty-two colors were sown,’
he will complete what I teach you now.”
68. Whoever attains thirteen years… At
this age, a Jewish male is bound by the
commandments and becomes the son of Shekhinah,
who is known as Assembly of Israel. If he acts
virtuously in his teenage years, at the age of
twenty (when he becomes liable to punishment
from heaven) he becomes the son of Tif’eret,
known as “the blessed Holy One.”
According to rabbinic tradition, the evil
impulse attempts to seduce a person from the
moment of birth, whereas the good impulse
enters only at age thirteen. See Genesis 8:21;
Avot de-Rabbi Natan A, 16; Qohelet Rabbah on
4:13; Midrash Tehillim 9:5; Zohar 1:78a–79a
(ST), 110b (MhN), 179a–b; 2:33b, 72b (RR),
101a, 113a; ZḤ 10c–d (MhN).
On the legal significance of the age of twenty,
see Numbers 14:29; BT Shabbat 89b, Bava Batra
155a; Bemidbar Rabbah 18:4; Zohar 2:186a,
248b (Heikh); 3:293b (IZ); Nitsotsei Zohar.
On the Christological parallel, see Liebes,
Studies in the Zohar, 144–52.
In rabbinic Hebrew the phrase ‫כנסת ישראל‬
(Keneset Yisra’el), “Assembly of Israel,” normally
denotes the people of Israel. The Midrash on the
Song of Songs describes an allegorical love affair
between the maiden (the earthly community of
Israel) and her lover (the Holy One, blessed be
He). In the Zohar, Keneset Yisra’el can refer to the
earthly community but also (often primarily) to
Shekhinah, the divine feminine counterpart of the
people, the aspect of God most intimately
connected with them. The lovers in the Song of
Songs are pictured as a divine couple, Tif’eret and
Shekhinah.

69. When David reached the age of

thirteen… When King David reached his
thirteenth birthday and began his fourteenth
year, he sang this verse from Psalms, celebrating
his rebirth as the son of Shekhinah, who is known
as ‫( אני‬ani), I. At this age, a person receives
neshamah (the highest level of “soul”), whereas
until then he is dominated by the evil impulse,
deriving from the Other Side and symbolized by
foreskin.
David’s son, Solomon, celebrated his
twentieth birthday by declaring that he had now
become the son of Tif’eret (the blessed Holy One),
who is Shekhinah’s partner and the father of the
soul.
 On the significance of ages thirteen and
twenty, see the preceding note. On the neshamah
entering at age thirteen, see Zohar 1:78a–79a
(ST); ZḤ 10c–d (MhN); Tishby, Wisdom of the
Zohar, 2:762.
On Shekhinah as ‫( אני‬ani), “I,” see Zohar 1:6a–b,
65b, 204b, 228a; 2:91a, 236b; 3:178b; Moses de
León, Sefer ha-Rimmon, 380 (and Wolfson’s
notes 8–9). Cf. M Sukkah 4:5; BT Sukkah 45a,
and Rashi and Tosafot, ad loc., s.v. ani va-ho; Zohar
1:23a (TZ); 3:222b (RM), 227a (RM), 276b (RM).
70. If for his son he designates her… If
God designates the neshamah for one who has
reached thirteen years and become a son of
Shekhinah.

71. the blessed Holy One sees that

child… If God sees him overcoming the evil
impulse through study and prayer, He welcomes
and adorns the neshamah and then “marries” her
to him at age thirteen.
On overwhelming the evil impulse through
study, see BT Sukkah 52b: “A scholar from the
school of Rabbi Yishma’el taught, ‘If this
repulsive one [namely, the evil impulse] attacks
you, drag him to the house of study. If he is of
stone, he will dissolve; if of iron, he will shatter.’”
On the wedding imagery, see ZḤ 10c, 15d
(both MhN). On the simple meanings of the
phrase according to the manner of daughters,
see above, note 51.
72. If another woman he takes for him…
The verse reads: If another woman he takes for
himself [or: for him], he shall not diminish this
one’s [literally: her] food, clothing, and conjugal
rights. In the biblical context, the subject is the
slave-girl’s master and husband, who, even if he
takes for himself (i.e., marries) another woman,
must continue to provide for the slave-girl (i.e.,
this one). For the old man, the subject is God,
who takes for him (that is, for His “son,” who
possesses a neshamah and celebrates Sabbath)
another woman (an additional soul, issuing from
the sefirotic Tree of Life). Nevertheless, the son’s
permanent neshamah is not deprived of her
benefits and pleasures.
See above, note 55. The image of an
additional soul derives from BT Beitsah 16a, in
the name of Rabbi Shim’on son of Lakish: “On
Sabbath eve the blessed Holy One imparts an
additional soul to a human being. When Sabbath
departs it is taken from him.”
See Zohar 1:48a; 2:88b, 135b, 136b, 204a–b;
3:173a, 288b (IZ); OY; Tishby, Wisdom of the
Zohar, 3:1230–33; Ginsburg, The Sabbath in the
Classical Kabbalah, 121–36.
73. blessed Holy One and Assembly of
Israel are here…  Tif’eret and Shekhinah delight in
listening to words of Torah. Beneath Shekhinah
stand the cosmic scales, known also as the Tree
of Knowledge of Good and Evil. When sins
abound in the world, the scales incline toward
evil; when virtue manifests itself in the world, for
example, through discovering and sharing new
interpretations of Torah, then the scales incline
toward good, stimulating the union of the divine
couple.
See above, notes 22, 24. On divine
participation in the study of Torah, see M Avot
3:2, in the name of Rabbi Ḥananya son of
Teradyon: “If two are sitting engaged in words of
Torah, Shekhinah dwells between them.” On the
verse in Proverbs, see Zohar 1:96b; 3:297a.
 74. You have already joined many
battles… In the intense struggle to comprehend
Torah. Here, and periodically in this section, the
old man exhorts himself.
On the battle of Torah, see Sifrei,
Deuteronomy 34, 321; Midrash Tanna’im,
Deuteronomy 32:25; Seder Olam Rabbah 25; JT
Ta’anit 4:6, 69b; Eikhah Rabbah 2:4; BT Shabbat
63a, Megillah 15b, Ḥagigah 14a, Qiddushin 24a,
30b, Sanhedrin 42a, 93b, 111b; Rut Rabbah 4:3;
Tanḥuma, Noaḥ 3, Vezot Haberakhah 5; Midrash
Tehillim 45:6; Shir ha-Shirim Zuta 3:8; Bemidbar
Rabbah 11:3; 13:10; Zohar 1:17b, 226a, 240b;
2:56a, 110a–b, 111b; 3:42a (RM), 59b, 127b (IR),
188a–189b, 190b–191a, 278b (RM); ZḤ 14a
(MhN).
75. YHVH, my God—beginning of faith…
Alluding to Ḥokhmah and Binah (known respectively
as YHVH and my God); they are the first elements
of the realm of faith that are perceptible to the
human mind, since Keter (the highest sefirah) is
incomprehensible. Ḥokhmah (Wisdom) is known as
“Thought,” Binah as “the World that is Coming”
(see above, note 59). They are pictured as Divine
Father and Mother, whose union is constant,
unlike that of Tif’eret and Shekhinah, which is
dependent on human virtue.
76. You are great—beginning…  ‫גדלת‬
(Gadalta), You are great, implies the sefirah of
Gedullah (Greatness), also known as Ḥesed, on the
right side of the sefirotic tree. This is the
beginning of the seven lower sefirot, issuing from
the union of Ḥokhmah and Binah. These seven sefirot
are pictured as the primordial days of Creation,
through which the world is constructed and
conducted.
 77. Very—on that left side Alluding to
Gevurah, which is situated on the left side of the
sefirotic tree and is characterized by harsh
Judgment.
This interpretation of very derives from a
midrashic reading of the expression Look, it was
very good (Genesis 1:31) in Bereshit Rabbah
9:10 (per Oxford MS 147, Paris MS 149, and
Yalqut Shim’oni): “Rabbi Shemu’el son of Rav
Yitsḥak said, ‘Look, it was good—this is the Angel
of Life; very—this is the Angel of Death.’”
According to Rabbi Shemu’el, the Angel of
Death is very good because he kills those who
fail to accumulate good deeds. According to
Zohar 2:149b, he is very good because the
awareness of mortality stimulates a person to
return to God. See 1:14a, 47a, 144b; 2:68b,
103a, 149b–150a, 163a, 249a (Heikh), 264b
(Heikh). Cf. Bereshit Rabbah 9:5.
78. Splendor and majesty—two shoots of
willow Alluding to the sefirotic pair Netsaḥ
(Endurance) and Hod (Splendor), which are
symbolized by the two willow branches adjoined
to the lulav on the Festival of Sukkot. See Zohar
3:193b–194a.
79. Until here… Until here, David the
Psalmist describes various sefirot: Ḥokhmah, Binah,
Ḥesed, Gevurah, Netsaḥ, and Hod. However, he skips
from Ḥesed and Gevurah (You are great and very) to
Netsaḥ and Hod (splendor and majesty), omitting
Tif’eret (the trunk of the sefirotic Tree of Life).
Why? Because Tif’eret hid itself, not wishing to be
included along with very, which alludes to harsh
Judgment. From this harsh quality issue all
forces of Judgment in the world, including the
bitter demonic power that manifests itself as the
Angel of Death.
 To rectify the omission of Tif’eret, in the
following verse David begins to describe the
seven lower sefirot again, beginning with Ḥesed, the
primordial light of the first cosmic day, then
skipping over Gevurah, or Din (harsh Judgment),
and continuing immediately with Tif’eret, known as
‫( שמים‬shamayim), the heavens. The name shamayim
alludes to both ‫( אש‬esh) and ‫( מים‬mayim),
symbolizing Gevurah and Ḥesed respectively, which
are blended and harmonized by Tif’eret. Now the
harshness of Judgment on the left is not
described independently—as very—but is rather
included in the right, radiating through Tif’eret,
the heavens.
On the verse in Psalms, see Tanḥuma
(Buber), Vayaqhel 7: “Rabbi Shim’on son of
Rabbi Yehotsadak asked Rabbi Shemu’el son of
Naḥman, ‘Since you are a master of aggadah, tell
me how the blessed Holy One created the world.’
He replied, ‘When the blessed Holy One wished
to create the world, He enwrapped Himself in
light and created the world, as is said: Wrapped
in light as in a garment, and afterward:
spreading the heavens like a curtain.’”
See Bereshit Rabbah 3:4 (and Theodor, ad
loc.); Vol. 4, p. 189, n. 177.
80. Setting the rafters…  Tif’eret now
manifests itself in joy, flowing from Ḥokhmah above
(symbolized by Eden), with the two willow shoots
(Netsaḥ and Hod) rooted in its waters. This lower
sefirotic pair are also described as rafters, roots,
and streams.
The verse in Jeremiah now apparently
means: Tif’eret spreads its roots (namely, Netsaḥ and
Hod) by means of a stream (the flow from Binah
through Yesod). The verse in Psalm 46 similarly
refers to this flow of emanation, whose streams
(namely, Netsaḥ and Hod) gladden the city of God
(namely, Shekhinah). Cf. Zohar 2:63b.

The image of the “river issuing from Eden”

derives from Genesis 2:10: A river issues from
Eden to water the garden…. In Kabbalah this
river symbolizes the flow of emanation issuing
from Ḥokhmah, conveyed by Binah through Yesod,
entering the garden of Shekhinah.
On ‫( יובל‬yuval), stream, as the name of the
primordial river, see Vayiqra Rabbah 22:10 (in
the name of Rabbi Shim’on); BT Bekhorot 55b (in
the name of Rabbi Me’ir); Zohar 2:83a; 3:58a,
97a, 290b (IZ); Moses de León, Shushan Edut,
335; idem, Sefer ha-Rimmon, 106; idem, Sheqel
ha-Qodesh, 56 (69).
For various interpretations, see OY; Tishby,
Wisdom of the Zohar, 1:193; MmD. The full verse
in Psalm 104 reads: Setting the rafters of His
lofts in the waters, making the clouds His
chariot, walking on the wings of the wind.
The full verse in Jeremiah reads: He will be
like a tree planted by water, spreading its roots
by a stream; it does not fear when heat comes
and its leaves are fresh; in a year of drought it is
not anxious and does not cease yielding fruit.
81. the clouds… Michael and Gabriel…
Two of the archangels, associated respectively
with Ḥesed and Gevurah.
82. to provide healing to the world…
Raphael… Whose name means “God heals.”
The simple meaning of the concluding verset
is ‫( עושה מלאכיו רוחות‬oseh mal’akhav ruḥot), He makes
winds His messengers, but here the old man
adopts a midrashic reading that follows the
precise order of the words: He makes His angels
spirits.
See Pirqei de-Rabbi Eli’ezer 4; Tanḥuma,
Ḥayyei Sarah 3; Maimonides, Mishneh Torah,
Hilkhot Yesodei ha-Torah 2:4; Jacob ben Sheshet,
Meshiv Devarim Nekhoḥim, 77; Zohar 1:40b
(Heikh), 81a (ST), 101a, 144a; 2:10a, 173a–b,
229b; 3:126b, 152a; ZḤ 10a (MhN), 81b (MhN,
Rut).
83. let the words of your mouth shine For
this expression, see JT Berakhot 3:4, 6c; BT
Berakhot 22a; Zohar 2:4a; 3:79a, 105b; ZḤ 37c,
67c (ShS), 70c (ShS), 73c (ShS).
84. You have entered the great sea… You
have plunged into profound and dangerous
depths of meaning.
The seafaring metaphor extends throughout
Sava de-Mishpatim. See Zohar 2:100b, 101b, 103b–
104a, 109a. On Torah as the sea, see Seder
Eliyyahu Zuta 13; cf. JT Sheqalim 6:2, 49d; Shir
ha-Shirim Rabbah on 5:14. “Row” renders ‫לשטטא‬
(le-shattata), “to row, roam, swim.”
85. How many ancient revolutions…
Mysterious movements in the lives of souls.
The term ‫( גלגולין‬gilgulin), “revolutions,”
includes the sense of ‫( גלגול‬gilgul), “rolling,
revolving, circulation, transmigration,
reincarnation,” which the old man discusses
below.
See Tishby, Wisdom of the Zohar, 1:194;
Liebes, Peraqim, 311; Vol. 3, p. 169, n. 529;
above, note 37; below, notes 104, 108.
86. souls of converts… These souls are
formed by the union of the souls of the righteous
in the Garden of Eden. From there, they soar and
shelter beneath the wings of Shekhinah, and then
descend into the bodies of new converts. (See
above, note 21.) When a convert dies, the old
man wonders, where does his soul return?
87. Whoever first seizes the possessions…
According to rabbinic law, if a convert dies
without heirs, his property is considered hefqer
(ownerless) and belongs to the first one who
seizes it. The old man applies this law to the
convert’s soul: Jewish souls who have departed
from this world (as well as those who are
destined to come into this world) abide in the
Garden of Eden. On festive days (such as
Sabbath, a holiday, or a new moon), each of these
souls obtains a convert’s soul, hovering by the
Garden. Clothing herself in the convert’s soul,
the Jewish soul ascends to the heavenly Garden
of Eden; subsequently, she descends back to the
earthly Garden in this same soul-garment. Thus,
the convert’s soul enters the earthly Garden.
See above, notes 46, 58. For various
interpretations, see OY; Vital; Galante; MlN;
Tishby, Wisdom of the Zohar, 1:194; Scholem;
MmD. On a convert’s property, see M Bava Batra
3:3; 4:9; Tosefta Bava Batra 2:11; 7:1; BT Bava
Batra 52b, 53b–54a.
88. Now, you might say… That because
they attained the soul-garment, they forfeit their
earlier (or future) delights. But no, as the verse
in Exodus implies: even if the soul clothes herself
in a convert’s soul (namely, another woman), she
still does not lose anything she deserves.
The soul-garment is required for the soul to
ascend from the earthly Garden of Eden to the
heavenly Garden. Once she arrives there,
however, she removes this garment.
 On the verse in Exodus, see above, notes 55,
59, 72. On the distinction between what is worn
in each Garden, cf. Zohar 1:81a (ST); 2:210a–b.
89. He wept as before… See above, note
35. On possessing and being adorned by words,
see above at note 73.
90. All those holy souls… As they descend
to this world to appear to human beings (at
gravesites, in visions, or in dreams), these souls
clothe themselves in converts’ souls. So too,
these souls enter Jewish seed. Through the
medium of the convert’s soul (who has previously
experienced the world), the holy soul gathers
impressions of the world.
On the soul’s appearance to humans, see
Zohar 2:102a. On the soul’s subjugation, see
above, note 46. On the fragrance of the soul’s
garment, cf. Zohar 1:224b. For various
interpretations of this difficult passage, see OY;
Vital; Galante; MlN; Tishby, Wisdom of the
Zohar, 1:195; MmD.
91. All concealed things… In the Torah God
has included hints of all His secret actions and
ways.
On appearance and disappearance, see
Maimonides, Guide of the Perplexed 1, intro:
“The subject matter will appear, flash, and then
be hidden again, as though this were the nature
of this subject matter.”
On Torah being both revealed and concealed,
see Zohar 2:230b. The expression “full of eyes,”
applied here to the wise, derives from
descriptions of angels and demons. See Ezekiel
1:18; 10:12; Eikhah Rabbah 1:29; BT Avodah
Zarah 20b; Schäfer, Synopse zur Hekhalot-
Literatur, §§ 29, 33, 40–41, 596, 873; Bemidbar
Rabbah 12:3; Zohar 1:148b (ST); 2:50b, 202a;
3:126b; Yisraeli, Parshanut ha-Sod, 200–201,
228, n. 195.
92. In numerous places… The Torah often
refers to the stranger, emphasizing not to
oppress him. Within these passages lies
concealed the profound significance of the
convert’s soul—a secret that momentarily reveals
itself in the phrase the stranger’s soul, but is
then immediately concealed in the historical
justification that follows: for you were strangers
in the land of Egypt. Only the wise glimpse the
deeper meaning: You know the convert’s soul,
since your soul is clothed in it! Further, you know
things of this world by means of the convert’s
soul. See above, note 90.
“Stranger” renders Aramaic ‫( גיורא‬giyyora) and
Hebrew ‫( גר‬ger), both of which can mean
“stranger” or “convert.” On the Torah’s
numerous references to the stranger, see BT
Bava Metsi’a 59b; Tanḥuma, Vayiqra 2; Tanḥuma
(Buber), Vayiqra 3; Rashi on Exodus 23:9.
“Matter” renders ‫( מלה‬millah), “word, matter.”
The full verse in Exodus reads: A stranger,
you shall not oppress: you know the stranger’s
soul, for you were strangers in the land of Egypt.
93. Moses entered within the cloud… The
old man equates this cloud at Sinai with an
earlier cloud from the days of Noah. After the
Flood, God displayed a rainbow in the clouds as a
sign of the covenant between Me and the earth,
guaranteeing that life would never again be
annihilated. See Genesis 9:12–15.
In Exodus the cloud signifies the Divine
Presence. Here, it enwraps Shekhinah, who is
Herself symbolized by the rainbow. This
symbolism derives from Ezekiel, who compares
the Divine Glory to the appearance of the bow in
the cloud on a rainy day (Ezekiel 1:28). In
Kabbalah the rainbow of Shekhinah displays the
colors of the sefirot. The old man teaches that She
removed Her garment of cloud and gave it to
Moses. Shielded by this cloud, Moses ascended
Mount Sinai and encountered the beyond. As
holy souls enjoy things of this world by being
clothed in converts’ souls, so Moses enjoyed
supernal delights by being clothed in the cloud.
Alternatively, the rainbow may symbolize
Yesod, clothed within the cloud of Shekhinah. See
Wolfson, Through a Speculum That Shines, 337–
38, n. 40; 386–87; Idel, New Perspectives, 227–
29. Cf. Vol. 4, p. 365, n. 584.
With the words “until here,” the old man
pauses. See above, notes 53, 79.
For the significance of the cloud in Exodus,
see Exodus 13:21–22; 16:10; 19:9, 16; 24:15–16;
33:9–10; 40:34–38. On Moses and the cloud, see
BT Yoma 4a: “Moses ascended in the cloud, was
covered by the cloud, and made holy within the
cloud, to receive Torah for Israel in holiness.”
See BT Shabbat 88b, Yoma 4b; Pesiqta Rabbati
20; Zohar 1:66a; 2:51b, 58a, 197a, 229a; 3:2a–b,
59a, 78b.
On the rainbow and the Divine Presence, see
also Bereshit Rabbah 35:3; BT Ḥagigah 16a;
Naḥmanides on Genesis 9:12; Zohar 1:1b, 71b,
72b, 117a, 232a, 247a; 2:66b; 3:84a, 15a–b;
Wolfson, Through a Speculum That Shines, 334,
n. 30. On the garments of Shekhinah, see Sifra,
Tsav, millu’im, 1:6, 41a.
94. If we have come into the world…
Similar exclamations appear in rabbinic
literature and often in the Zohar. See BT
Berakhot 16a, 24b; Shabbat 41a; Pesiqta de-Rav
Kahana 1:3; Shir ha-Shirim Rabbah on 3:11;
Qohelet Rabbah on 6:2; Qohelet Zuta 5:17; Zohar
1:2a, 129b (MhN), 148b, 164b, 235b, 240a;
2:121b–122a, 193b; 3:26a. 121a, 203a.
95. If another woman… The old man
continues his exploration of this verse. See above
at notes 55, 85, 88.
“Rattle” renders ‫( עביד קיש קיש‬aveid qish qish),
“make (the sound) qish qish,” which derives from a
folk saying in BT Bava Metsi’a 85b: “A coin in a
bottle goes qish qish.” There, the point is that a
scholar in a family of empty-headed fools is
conspicuous. See Zohar 1:197b (Vol. 3, p. 209, n.
183).
96. Torah calls to them every day,
cooing… On daily divine cooing, see BT
Berakhot 3a.
The clause “Although I said…” refers to the
old man’s teaching above at notes 91–92.
97. This may be compared to a…
maiden… The old man begins to expound one of
his riddles (above at note 5): “Who is a beautiful
maiden without eyes, her body hidden and
revealed? She emerges in the morning and is
concealed by day, adorning herself with
adornments that are not.” Apparently, the
description “without eyes” means that no one
(but her lover) has set eyes upon her: “None of
those near the lover sees or notices.”
On the Torah as an unrecognized divine
princess in the palace, see Devarim Rabbah 8:7.
Cf. Tanḥuma, Pequdei 4; Bahir 43 (63). See also
Maimonides’ parable of the ruler in his palace in
Guide of the Perplexed 3:51; Gikatilla, Sha’arei
Orah, 46a, 48b–49b.
On the parable here, see Bacher, “L’exégèse
biblique dans le Zohar,” 36–38; Lachower, Al
Gevul ha-Yashan ve-he-Ḥadash, 40–51; Scholem,
On the Kabbalah, 55–56; Tishby, Wisdom of the
Zohar, 3:1084–85; Talmage, “Apples of Gold,”
316–18; Idel, New Perspectives, 227–30;
Wolfson, “The Hermeneutics of Visionary
Experience,” 321–24; idem, Circle in the Square,
16–19; idem, “Beautiful Maiden Without Eyes”;
idem, Through a Speculum That Shines, 384–88;
Liebes, “Zohar ve-Eros,” 94–98; Oron, “Simeni
kha-Ḥotam al Libbekha,” 10–13; Idel, Absorbing
Perfections, 304–5; Abrams, “Knowing the
Maiden without Eyes”; Yisraeli, Parshanut ha-
Sod, 191–266 passim.
The expression “beautiful in form and
appearance” is a playful variation on Targum
Onqelos, Genesis 29:17.
98. words suitable for him… derasha
Torah begins to unfold gradually through ‫דרשא‬
(derasha), equivalent to Hebrew ‫( דרשה‬derashah) and
‫מדרש‬ (midrash), “searching for meaning,
interpretation, homiletical interpretation.”
Through hermeneutical techniques and
imaginative midrash, the meaning of Torah
expands.
99. from behind a delicate sheet…
riddle… haggadah Now Torah reveals more of
herself through ‫הגדה‬ (haggadah), “telling,
homiletics, tales,” but here referring specifically
to allegorical interpretation of Torah, which was
employed by medieval Jewish and Christian
thinkers to convey philosophical truths. The
marriage of Abraham and Sarah, for example,
could represent the union of form and matter.
 On the various levels of meaning in Torah,
see Zohar 3:202a; ZḤ 83a (MhN, Rut); Moses de
León, She’elot u-Tshuvot, 56; Bacher, “L’exégèse
biblique dans le Zohar,” 34–40; idem, “Das
Merkwort ‫ ;” ַפּ ְר ֵדּס‬Sandler, “Li-V’ayat ‘Pardes’”;
Scholem, On the Kabbalah, 50–62; Tishby,
Wisdom of the Zohar, 3:1077–92; Heide,
“PARDES”; Talmage, “Apples of Gold,” 319–21;
Idel, “PaRDeS”; idem, Absorbing Perfections,
429–37; Yisraeli, Parshanut ha-Sod, 213–19.
On ‫( חידה‬ḥidah) as allegory, see ZḤ 83a (MhN,
Rut); Scholem; idem, On the Kabbalah, 55;
Talmage, “Ha-Munnaḥ ‘Haggadah.’” For a
different interpretation, see OY.
“Sheet” renders ‫( שושיפא‬shushifa), “garment,
cloak, mantle, towel.” See Targum Onqelos,
Genesis 38:18; Deuteronomy 22:17; Targum
Yonatan, 1 Kings 19:19; 2 Kings 2:8, 13–14;
Isaiah 3:22; Naḥmanides on Genesis 38:18;
Zohar 2:44a.
100. since primordial days… According to
rabbinic tradition, Torah existed two thousand
years before the creation of the world.
See Bereshit Rabbah 8:2; Vayiqra Rabbah
19:1; Pesiqta de-Rav Kahana 12:24; Shir ha-
Shirim Rabbah on 5:11; Midrash Shemu’el 5:2;
Tanḥuma, Vayeshev 4; Tanḥuma (Buber), Yitro
16; Midrash Tehillim 90:12; Bahir 4 (5); Zohar
2:49a, 84b, 161a; 3:128a (IR), 159a.
101. a complete man, husband of Torah…
Fulfilled and wedded to his beloved source of
wisdom. Now Torah is “concealing nothing,”
which may solve part of the old man’s riddle:
“adorning herself with adornments that are not”
(above at note 5). The encounter with Torah
yields various meanings, but eventually the lover
sees through these apparent “adornments” and
discovers the naked reality of revelation. See
Zohar 3:152a.
The expression ‫( גבר שלים‬gevar shelim), “complete
man,” derives from Targum Onqelos on Genesis
25:27. The verse itself reads: The boys grew up.
Esau became a skilled hunter, a man of the field,
while Jacob was  ‫( איש תם‬ish tam), a simple man,
dwelling in tents. The word tam means “simple,
innocent, plain, mild, quiet, sound, wholesome,
complete, perfect.” Targum Onqelos renders ish
tam as ‫( גבר שלים‬gevar shelim), “a complete (or
perfect, consummate) man.”
“Husband of Torah” renders ‫( בעל תורה‬ba’al
torah), “master of Torah,” whose simple meaning
is a scholar; here the old man implies another
meaning of ba’al, “husband.” See Galante.
Elsewhere in the Zohar, the phrase ‫מארי דביתא‬
(marei de-veita), “master of the house,” designates
both Jacob and Moses (as well as the Divine
Male), each of whom is husband of Shekhinah.
Here, the old man applies the phrase to one who
masters the secrets of Torah.
See Zohar 1:21b, 138b, 152b, 236b, 239a;
2:22b, 133b, 134b, 235b, 238b, 244b (Heikh);
3:163b. Cf. Numbers 12:7: Not so My servant
Moses, in all My house he is trusted. On Moses
as husband of Shekhinah, see below, p. 223, n. 94.
For the association of “house” with “wife,” see M
Yoma 1:1.
On the erotic nature of engaging in Torah,
see BT Eruvin 54b, Pesaḥim 49b; Maimonides,
Mishneh Torah, Hilkhot Issurei Bi’ah 22:21;
Liebes, “Zohar ve-Eros,” 98.
102. the hinting word… The word that
Torah momentarily revealed.
 103. one should not add… or diminish…
The text must be safeguarded to preserve and
convey its secrets. See Deuteronomy 13:1:
Everything which I command you—that shall you
be careful to do. You shall not add to it and you
shall not diminish it.
The ‫( פשט‬peshat) is the “simple meaning.” The
verbal root psht means “to spread, stretch, strip,
make plain, explain.” Often, the peshat is
contrasted with deeper layers of meaning, but
here the old man adopts a more dialectical
approach. The peshat is the starting point, the
simple word on the page. As meaning unfolds,
layer by layer, the seeker eventually encounters
the face of Torah, experiencing revelation. This
seemingly ultimate moment, however, leads back
to the initial word: peshat reappears, now
overflowing with meaning. One emerges from the
mystical experience of Torah with a profound
appreciation of her form.
On the significance of every element of
Torah, see Sifrei, Deuteronomy 336; Midrash
Tanna’im, Deuteronomy 32:47; BT Eruvin 13a;
Azriel of Gerona, Peirush ha-Aggadot, 37–38;
Zohar 1:54a, 135a, 145b, 163a, 187a, 201a,
234b; 2:12a, 55b–56a, 59b, 65b, 95a, 124a;
3:79b, 149a, 152a, 174b, 202a, 265a; ZḤ 6d
(MhN). Cf. BT Menaḥot 29b; Maimonides, Guide
of the Perplexed 3:50. On the appreciation of the
outer, literal form of Torah, see Zohar 3:152a.
104. If another woman… The old man
returns again to this verse. See above, note 95.
On a person being judged constantly, see
Tosefta Rosh ha-Shanah 1:13; JT Rosh ha-Shanah
1:2, 57a ; BT Rosh ha-Shanah 16a. On human
characteristics (such as strength, intelligence,
wealth) being determined before birth, see BT
Niddah 16b. On the cosmic scale, see above, note
22.
“Cycle” renders ‫( גלגולא‬gilgula), “rolling,
revolution, circulation, transmigration.” See
above, notes 37, 85; below, note 108.
105. naked spirits… If a person dies without
having lived virtuously, his spirit lacks a garment
of good deeds and is condemned to roam the
upper worlds aimlessly, barred from entering the
divine realm.
On naked spirits, see Zohar 1:14b; 2:150a.
On being naked of good deeds, see Bereshit
Rabbah 19:6; Pirqei de-Rabbi Eli’ezer 14; Bahir
141 (200); Zohar 1:224a–b. Soon the old man
focuses on the lack of a specific good deed, the
first commandment of the Torah: procreation.
This lack, in particular, bars entrance through
the royal curtain. See Zohar 1:13a, 48a, 90a,
115a, 186b; ZḤ 37a, 89b (MhN, Rut).
On nakedness and childlessness, cf. the rare
biblical term ‫( ערירי‬ariri), which apparently means
“stripped,” hence “stripped of children,
childless.” See Genesis 15:2; Leviticus 20:20–21;
Jeremiah 22:30; Targum Onqelos and Rashi on
Leviticus 20:20. In this section of the Zohar, the
term for “naked” is ‫( ערטירא‬artira), pl. ‫ערטיראין‬
(artira’in), instead of the normal form ‫( ערטילאי‬artilai),
pl. ‫( ערטילאין‬artila’in). Perhaps the strange spelling
artira(’in) is influenced by ariri(n).

On the image of the sling, see BT Shabbat

152a: “Rabbi Eli’ezer said, ‘… The souls of the
wicked are continually muzzled, while one angel
stands at one end of the world and another
stands at the other end, and they sling their
souls [the souls of the wicked] to each other, as is
said: The soul of your enemies He will sling from
the hollow of a sling.’”
See Radak on the verse in Samuel; Zohar
1:77b, 128a, 217b; 2:59a, 103a, 106a, 142b;
3:25a, 185b–186a, 213b; Moses de León,
Shushan Edut, 351–53 (and n. 171, where
Scholem cites De León’s likely source in Jacob
ha-Kohen’s Sefer ha-Orah); idem, Sefer ha-
Rimmon, 373 (and n. 6), 399; idem, Sefer ha-
Mishqal, 67–68; Liebes, Peraqim, 345–48 (who
discusses the Zoharic neologism ‫[ קוספתא‬quspeta],
“hollow of a sling”).
Cordovero (OY) remarks that the spirit’s
wandering explains a phrase in the old man’s
riddle (above at note 5): “moving in separation.”
106. all ‫( נשמתין‬nishmatin), souls, issue… The
neshamah (the highest level of soul) issues through
Tif’eret or Yesod, identified with the cosmic tree (or
Tree of Life), rooted in the river of Binah, who
Herself issues from Ḥokhmah (identified with
Eden). The ruaḥ (the next level of soul) issues
from Shekhinah, identified with “another, small
tree,” corresponding to the Tree of Knowledge of
Good and Evil.
Just as Tif’eret (who is masculine) and Shekhinah
(who is feminine) join together, so do neshamah
and ruaḥ. Their union is symbolized by the word ‫נר‬
(ner), whose letters are the initials of ‫נשמה‬
(neshamah) and ‫( רוח‬ruaḥ).
On the various levels of soul, see above, note
18; Tishby, Wisdom of the Zohar, 2:684–722 (esp.
696). On neshamah issuing from Tif’eret, and ruaḥ
from Shekhinah, see Zohar 1:81a–b (ST); 3:170a.
On Shekhinah as the small tree, see Zohar 1:7a. Cf.
below, note 133. For various interpretations of
the tree(s), see OY; Vital; Liebes, Peraqim, 113–
14; Oron, “Simeni kha-Ḥotam al Libbekha,” 20.
On the river issuing from Eden, see Genesis
2:10: A river issues from Eden to water the
garden, and from there it divides and becomes
four riverheads. The full verse in Proverbs reads:
The breath (or: spirit) of a human is the lamp of
YHVH, searching all the innermost chambers.

107. Then neshamah wraps herself in ruaḥ…

In the celestial, palatial Garden of Eden, the ruaḥ
envelops the neshamah. As the neshamah descends to
the earthly Garden of Eden, “she clothes herself
in that other ruaḥ,” namely, in the soul-garment of
a convert, which issues from the Garden of Eden.
See above, note 87.
The clause “neshamah does not come there”
apparently means “… does not appear there
without a garment.” In the closing sentence, the
phrase “in all of them” refers to both ruḥot.
The verse in Isaiah reads: For ruaḥ, spirit, ‫יעטוף‬
(ya’atof), would grow faint, before Me, ‫( ונשמות‬u-
nshamot), and the souls, that I have made. The old
man understands ya’atof as a transitive verb and
according to a different meaning of the root ‫עטף‬
(’tf), “to wrap, envelop.”
108. A spirit leaving this world… If a man
dies childless (without his spirit having “grown
or spread”), his spirit rolls restlessly through the
world—unless his brother redeems his spirit
through performing levirate marriage: marrying
the widowed wife, impregnating her, and
consciously drawing that homeless spirit into the
embryo. This process of reincarnation provides
the spirit with another opportunity to fulfill itself
on earth.
 According to the biblical custom of levirate
marriage, if a married man dies childless, his
brother should marry the widow and then father
a child who will be considered the son of the
deceased. Posthumously providing the dead man
with a son prevents his name from being blotted
out. In Kabbalah, levirate marriage is understood
in terms of reincarnation: not just the name, but
the soul of the deceased husband is preserved,
transmigrating into the embryo generated by the
union of his widow and his brother.
On levirate marriage, see Genesis 38;
Deuteronomy 25:5–10; Ruth 3–4; Tigay,
Deuteronomy, 231, 482–83. On the medieval
context, see Katz, Halakhah ve-Qabbalah, 127–
74; Grossman, Pious and Rebellious, 90–101. The
term “levirate” derives from Latin levir,
“husband’s brother.” The Hebrew term ‫יבום‬
(yibbum), “levirate marriage,” similarly derives
from ‫( יבם‬yabbam), “husband’s brother.”
On reincarnation in Kabbalah, see Bahir 86
(121–22), 104 (155–56), 126–27 (184), 135 (195);
Naḥmanides on Genesis 38:8; Deuteronomy 25:6;
Job 33:30; Zohar 1:48a, 131a, 186b–188a, 239a;
2:75a, 91b; 3:7a, 88b, 182b; ZḤ 59a–c (MhN),
89b–90a (MhN, Rut); Todros Abulafia, Otsar ha-
Kavod, Yevamot 62a, p. 25c–d; Ketubbot 111a, p.
27c; Scholem, Major Trends, 242–43; idem,
Kabbalah, 344–50; idem, Origins of the
Kabbalah, 188–94, 237–38 (on the Catharist
theory of reincarnation), 456–60; idem, On the
Mystical Shape of the Godhead, 197–250 (on the
Catharists, 199–200); idem, Shedim Ruḥot u-
Nshamot, 186–214, 298; Tishby, Wisdom of the
Zohar, 3:1362–63; Werblowsky, Joseph Karo,
234–56; Gottlieb, Meḥqarim, 370–96; Liebes,
Peraqim, 291–327; Elior, “Torat ha-Gilgul be-
Sefer Galya Raza”; Oron, “Qavvim le-Torat ha-
Nefesh ve-ha-Gilgul,” 283–89; Schwartz, “Ha-
Biqqoret al Torat Gilgul ha-Neshamot”; Yisraeli,
Parshanut ha-Sod, 113–29. This section (Sava de-
Mishpatim) constitutes the first extensive
kabbalistic discussion of reincarnation.
On levirate marriage and reincarnation, see
Ezra of Gerona, Peirush le-Shir ha-Shirim, 537;
Naḥmanides on Genesis 38:8; Zohar 1:155b (ST),
186b–188a; 3:167a, 177a; ZḤ 59a–c (MhN), 89d-
90a (MhN, Rut); Moses de León, Shushan Edut,
353–60; idem, Sefer ha-Rimmon, 240–52; idem,
Sefer ha-Mishqal, 136–46; idem, She’elot u-
Tshuvot, 33–35; Katz, Halakhah ve-Qabbalah, 62–
65; 167–71.
On the term ‫( גלגולא‬gilgula)—Hebrew ‫( גלגול‬gilgul)
—“rolling, revolving, circulation, transmigration,
reincarnation,” see Scholem, On the Mystical
Shape of the Godhead, 302–3, n. 23; idem,
Shedim Ruḥot u-Nshamot, 186–93; Liebes,
Peraqim, 294–96. Cf. above, notes 37, 85, 104.
On “vessel” as a metaphor for wife, see BT
Sanhedrin 22b; Zohar 3:167a. Moses de León
employs the same image in Shushan Edut, 355;
Sefer ha-Rimmon, 244; She’elot u-Tshuvot, 34.
The image of building (“that redeemer builds it
as before”) derives from Deuteronomy 25:9. Cf.
Genesis 16:2; 30:3. On levirate marriage as
redemption, see Ruth 3–4.
109. The spirit that he left… During his
lifetime, through uniting sexually with his wife,
the deceased husband had infused some of his
spirit into her, and this remained in her even
after he died. Now this spirit pursues its origin—
the husband’s wandering spirit—and brings it to
his widow’s womb, where it is implanted in the
embryo generated by the widow and her brother-
in-law.
See the fragment by Naḥmanides published
by Scholem in “Peraqim Mi-Toledot Sifrut ha-
Qabbalah (8),” 417–18. On everything having its
place, see M Avot 4:3; below at note 120.
The phrase “the spirit of his mate who
emerged with him” refers to the idea that a
human couple is predestined for one another:
their souls were originally one, then split into
male and female, and entered the world in order
to reunite.
See Plato, Symposium 189d–191d; Zohar
1:85b, 91b; 2:246a (Heikh); 3:43b, 167a, 283b;
Tishby, Wisdom of the Zohar, 3:1355–56. Cf. the
rabbinic tradition on the original androgynous
nature of Adam in Bereshit Rabbah 8:1: “Rabbi
Yirmeyah son of El’azar said, ‘When the blessed
Holy One created Adam, He created him
androgynous, as is said: Male and female He
created them (Genesis 1:27).’ Rabbi Shemu’el
son of Naḥmani said, ‘When the blessed Holy
One created Adam, He created him with two
faces. Then He sawed him and gave him two
backs, one on this side and one on that.’”
110. ‘This spirit is the same as it was’…
Since it is built out of the deceased husband’s
spirit, why is it considered new? Because, the old
man implies, it is transformed by joining with the
remnant of the husband’s spirit found in his wife.
111. the Book of Enoch… A volume of
esoteric knowledge housed in the real or
imaginary Zoharic library. Concerning Enoch,
Genesis 5:24 states: He was no more, for God
took him. In postbiblical literature this verse is
taken to mean that God transported Enoch
through the heavens, a journey recorded
extensively in the Enoch literature. The Zohar’s
Book of Enoch, though influenced by this
literature, is not identical with any of its
particular volumes.
On this book, see Zohar 1:13a, 37b, 58b, 72b;
2:55a, 103b, 105b, 180b, 192b, 217a, 277a–b;
3:10b, 236b, 240a, 248b, 253b; ZḤ 2c (SO). See
Ginzberg, Legends, 5:158, 163, nn. 60, 61;
Margaliot, Mal’akhei Elyon, 80–83; Matt, Zohar:
The Book of Enlightenment, 25; and Lavi, Ketem
Paz, 1:22d: “All such books mentioned in the
Zohar … have been lost in the wanderings of
exile…. Nothing is left of them except what is
mentioned in the Zohar.”
112. This structure that is built… The new
spirit in the embryo is formed by the remnant of
the deceased husband’s spirit left in his wife,
which draws the wandering spirit, joining with it
as one. When the child is born, the remnant of
spirit becomes his ruaḥ (spirit) and the formerly
wandering spirit becomes his neshamah (soul). If
the son eventually “increases” by engendering
new life, these two spiritual elements become a
single ruaḥ, which clothes a new neshamah from
above.
Other Jews (called here “inhabitants of the
world”) possess a convert’s soul-garment (see
above, note 87), as well as their own ruaḥ, which
together clothe the neshamah. Correspondingly
this new child possesses two ruḥot (spirits)—the
remnant of the deceased husband’s spirit (which
takes the place of the convert’s soul) and the
wandering spirit.
The old man’s description of the “two spirits
that are one” solves his riddle of “two who are
one” (above at note 5).
 113. Look! This one has another body…
Having quoted from the Book of Enoch, the old
man poses a challenging question: Since the
infant has a new body containing the soul of the
deceased, what will happen at the end of days?
Which body will be resurrected and reunited
with the soul—the original husband’s body or
this new body? In either case, one or the other is
‫( בריקניא‬be-reiqanya), “in vain, in emptiness,” emptied
of soul. One might assume that the first body
vanishes, because it failed to complete itself by
engendering new life. But if so, whatever
commandments the original husband did manage
to fulfill were fruitless, earning no reward. How
can this be?
On the problem of a single soul and the
resurrection of multiple bodies, see Zohar
1:131a; 3:308a–b; Scholem, Shedim Ruḥot u-
Nshamot, 191, 197. Cf. Matthew 22:23–33.
On the image of the pomegranate, see BT
Berakhot 57a: “Like a slice of pomegranate
is  ‫( רקתך‬raqatekh), your forehead (Song of Songs
4:3)…. Even ‫( ריקנין‬reiqanin), the empty ones, among
you [i.e., among Israel] are as full of mitsvot as a
pomegranate [is full of seeds].” See Shir ha-
Shirim Rabbah on 4:3. Cf. above, note 8.
114. for I know that you think and
perceive so… This, in fact, is the view of Rabbi
Yose, according to Zohar 1:131a.
“Those bodies are marked…” refers to
gravesite markings. See ZḤ 89c (MhN, Rut); cf.
TZ 31, 76a.
115. the blessed Holy One does not
withhold the reward… See BT Pesaḥim 118a.
The prayer Modim (We “thankfully
acknowledge”) is part of the Amidah and
acknowledges God’s divinity, miraculous power,
and eternal compassion. Traditionally, one is
supposed to bow at the beginning of this prayer.
According to BT Bava Qamma 16a, if a person
fails to do so, after seven years his spine will turn
into a snake. Here, the old man interprets this
transformation as ensuring that a sinner who
totally rejects God will never be resurrected in
human form.
See Tosafot, ad loc., s.v. ve-hu de-la kara; Zohar
3:162b, 164a; Moses de León, Sefer ha-Rimmon,
269–70; Galante; MlN; Nitsotsei Zohar.
116. But these, not so… Those who have
died childless are not punished so severely, since
they believe in God and have fulfilled various
other mitsvot. How, then, are they resurrected?
The old man begins his explanation by
identifying the three spirits within the widow:
the one infused by the redeeming brother, the
remnant of the spirit of the original husband, and
this same husband’s formerly naked, wandering
spirit. Apparently, these three spirits within her
pertain to the phrase in the old man’s riddle
(above at note 5): “one who is three.” But how
can anyone contain three spirits?
117. these are the supernal mighty acts…
The redeemer’s spirit (infused in the widow)
clothes his brother’s soul, taking the place of a
convert’s soul-garment. (See above, note 87.)
The original husband’s wandering spirit will
clothe the soul of the new child. And the remnant
of this husband’s spirit flies off to the Garden of
Eden, where it is reserved for his bodily
resurrection.
“One who is two” apparently means that one
spirit animates two bodies: the original
husband’s spirit enters the new embryo, while
the remnant of his spirit is reserved for his
body’s resurrection. Although the old man refers
back to his riddle, the wording there is actually
“two who are one.” See above at note 5; notes
10, 112.
Here the old man’s view differs from the
Book of Enoch, where the remnant of the original
husband’s spirit (rather than the redeemer’s
spirit) replaces the convert’s soul. See above,
note 112.
On the deceased husband’s spirit being
preserved, see Zohar 1:187b (Vol. 3, p. 142, n.
366). On “the clefts of the rock behind the back
of the Garden of Eden,” cf. Zohar 3:308a; ZḤ
37a; Moses de León, Seder Gan Eden, 132.
“Clefts” renders ‫כוין‬ (kavvin), “apertures,
windows.” (The phrase “cleft of the rock” [from
Exodus 33:22] appears in Seder Gan Eden.) “The
back” renders ‫( כתפוי‬katpoi), “its shoulders,” which
may be a scribal error for ‫( כתלוי‬kutloi), “its walls,”
namely, the walls of the Garden, as in ZḤ.
118. Adamah, next to Arqa… Rabbinic
literature depicts “seven earths,” namely, seven
strata of the earth. In some of these descriptions,
the order from below to above is Erets (earth),
Adamah (earth, ground), Arqa (Aramaic, earth), Gai
(valley), Tsiyyah (dry region), Neshiyyah (oblivion),
Tevel (firm land, world).

Since this body did not generate new life, it

is brought down to one of the lowest levels of
earth (Adamah), punished there, and then raised to
the earth’s surface (Tevel). It continues
descending and rising, attaining rest only on
special days. This apparently explains the line in
the old man’s riddle (above at note 5):
“Ascending, they descend; descending, they
ascend.”
 See ZḤ 89c (MhN, Rut). On the levels of
earth, see Vayiqra Rabbah 29:11; Ester Rabbah
1:12; Pesiqta de-Rav Kahana 23:10; Midrash
Tehillim 9:11 (all following the order above); Avot
de-Rabbi Natan A, 37; B, 43; Sefer Yetsirah 4:12;
Shir ha-Shirim Rabbah on 6:4 (following an
almost identical order); Midrash Mishlei 8:9;
Seder Rabbah di-Vreshit 9 (Battei Midrashot,
1:24); Midrash Konen (Beit ha-Midrash, 2:32–
33); Zohar 1:9b, 39b–40a (Heikh), 54b, 157a;
2:30b; 3:9b–10a; ZḤ 9b–c (following an almost
identical order), 12a (MhN), 87b (MhN, Rut), 89c
(MhN, Rut, following an almost identical order);
TZ 32, 76b (following the order above); 64, 95b
(following an almost identical order).
According to rabbinic tradition, even the
wicked in Hell enjoy the tranquility of Sabbath.
See Bereshit Rabbah 11:5; BT Sanhedrin 65b;
Tanḥuma, Ki Tissa 33; Pesiqta Rabbati 23; Zohar
1:14b, 17b, 41a (Heikh), 48a, 62b, 197b, 237b;
2:31b, 88b, 130a, 136a, 150b–151a, 203b, 207a;
3:94b, 288b (IZ); ZḤ 17a–b (MhN), 79b (MhN).
The extension of tranquility to new moons
derives from Ashkenazic sources. See Ta-Shma,
Ha-Nigleh she-ba-Nistar, 40.
119. These sleep in ‫( אדמת עפר‬admat afar),
ground of dust… The phrase from Daniel is
usually understood to mean the dust of the earth,
but the old man reads it hyperliterally: ground of
dust, referring to Adamah (ground), the low level
where this body is punished, and afar (dust),
equivalent to Tevel (firm land), the surface of
earth. On the association of afar with tevel, see
Proverbs 8:26.
If the naked, wandering spirit reincarnates in
the new fetus, and the child grows up and
engenders new life, thereby attaining perfection,
then the remnant of the original husband’s spirit
(hidden away in Paradise) will be restored to the
husband’s body at resurrection. See above, note
117. Those who do not engender new life will
suffer shame and everlasting contempt.
On admat afar, see below at notes 227–29.
120. Even a breath of the mouth has a
place… On the significance of breath, word, and
voice, see Zohar 1:4b–5a (where God transforms
human words of Torah into new heavens and
earth), 92a, 146b (ST); 2:39a, 59a; 3:31b, 55a,
85a, 121b, 168b–169a, 260b, 294a–b (IZ). Cf. BT
Shabbat 119b, in the name of Rabbi Yehudah the
Prince, “The world endures only for the sake of
the breath of schoolchildren.”
On everything having its place, see M Avot
4:3; above at note 109.
121. This one who was just constructed…
The fetus embodying the original husband’s
spirit is born as a new creature, but he has lost
his mate, since she has become his mother, who
was married to his brother, who in turn
redeemed the wandering spirit and fathered the
newborn. Therefore, there is no heavenly
proclamation of this fetus’s future mate.
See BT Sotah 2a, in the name of Rav: “Forty
days before the formation of the fetus, a
heavenly voice issues, proclaiming: ‘The
daughter of so-and-so for so-and-so.’” See Zohar
1:89a, 91b.
122. son of Yoḥai Rabbi Shim’on son of
Yoḥai.
123. O daughters of Zion… The full verse
reads: O daughters of Zion, go out and gaze upon
King Solomon, upon the crown with which his
mother crowned him on the day of his wedding,
on the day of his heart’s delight.
On this verse, see M Ta’anit 4:8; Sifra,
Shemini, millu’im, 15, 44c; Eikhah Rabbah,
Petiḥta 33; Pesiqta de-Rav Kahana 1:3; Shir ha-
Shirim Rabbah on 3:11; Naḥmanides on Genesis
24:1; Zohar 1:29b, 218a, 246a, 248b; 2:22a, 58a,
84a, 134a; 3:61b, 77b, 95a, 98a.
124. who can gaze at King ‫( שלמה‬Shelomo),
Solomon… King Solomon symbolizes the
masculine divine potency, spanning the entire
configuration of sefirot from Binah (or Ḥokhmah)
through Yesod, which is known as World of the
Male. This potency contains (or “possesses”)
Yesod, who is called “peace” because He mediates
between the right and left poles of the sefirot, or
because He unites Tif’eret with Shekhinah. See BT
Shabbat 152a, where Rabbi Shim’on son of
Ḥalafta refers to the phallus as “peacemaker of
the home.”
Since this masculine potency is concealed,
how can the verse in Song of Songs tell the
daughters of Zion to go out and gaze upon King
Solomon? Furthermore, even the location of the
Divine Glory is unknown to the angels, who are
compelled to ask, “Where is the place of His
glory?” So how can anyone gaze upon the higher
realms?
On the phrase “the King who possesses
peace,” see Sifra, Shemini, millu’im, 15, 44c;
Pesiqta de-Rav Kahana 1:2, 3; Shir ha-Shirim
Rabbah 1:11 (on 1:1), 1:12 (on 1:2); Zohar 1:5b,
29a, 184a, 226b, 248b; 2:5a (MhN), 14a (MhN),
127b, 132a–b, 143b–144b; 3:10b, 20a, 60a, 73b.
The verse in Isaiah reads: No eye has seen, O
God, but You, what You will do for one who
awaits You. In the Zohar the clause no eye has
seen can refer to the hiddenness of Binah and
beyond. See BT Berakhot 34b, in the name of
Rabbi Yoḥanan: “All the prophets prophesied only
concerning the days of the Messiah, but as for
the world that is coming, No eye has seen, O
God, but You, [what You will do for one who
awaits You].” On “the world that is coming” as a
designation of Binah, see above, note 59.
The angels’ question, ‘Where is the place of
His glory?’ appears in the musaf service for
Sabbath and festivals. See Sifra, Vayiqra, dibbura
di-ndavah 2:12, 4a–b; BT Ḥagigah 13b; Pirqei de-
Rabbi Eli’ezer 4; Bahir 90 (131); Zohar 3:103a,
159a.
125. upon the crown, not and upon the
crown… If the verse read gaze upon King
Solomon and upon the crown, this would mean
that both He and His crown are visible. However,
the wording upon King Solomon, upon the crown
implies that only by gazing upon Shekhinah (known
as Atarah, crown) can one glimpse the splendor
and beauty of the higher royal realm.
126. He calls her ‘daughter’ … ‘sister’ …
‘mother’… According to a rabbinic tradition,
God expresses His growing love for Israel by
calling her each of these successively.
See Shir ha-Shirim Rabbah on 3:11: “Rabbi
Shim’on son of Yoḥai asked Rabbi El’azar son of
Rabbi Yose, ‘Perhaps you have heard from your
father the meaning of upon the crown with which
his mother crowned him?’ He replied, ‘Yes.’ He
asked him, ‘How [did he explain it]?’ He replied,
‘Like a king who had an only daughter whom he
loved lavishly, calling her “my daughter.” He
went on loving her until he called her “my
sister.” He went on loving her until he called her
“my mother.” So the blessed Holy One loved
Israel lavishly and called them “My daughter”….
He went on loving them until He called them “My
sister”…. He went on loving them until He called
them “My mother”….’ Rabbi Shim’on son of
Yoḥai stood and kissed him on his head, saying,
‘If I have come just to hear this interpretation
from your mouth, it is enough for me!’”
The point of Rabbi Yose’s midrash is that God
loved Israel more and more, addressing them
successively as daughter, sister, and finally
mother. Here, the old man applies this
interpretation to Shekhinah (who is known as
Assembly of Israel). She can be pictured as the
divine daughter, sister, or even mother. The verse
in Song of Songs now means: go out and gaze
upon King Solomon [i.e., the divine male
potency], upon the crown with which his mother
[i.e., Shekhinah] crowned him. Shekhinah is both the
crown and his mother. Whoever “beholds and
knows” Her, perceives higher wisdom.
The interchange of daughter, sister, and
mother echoes the old man’s conclusion above
(at note 121), which he soon elaborates: “His
former mate has become his mother, and his
brother his father.”
On the rabbinic parable, see Pesiqta de-Rav
Kahana 1:3; Tanḥuma (Buber), Pequdei 8;
Shemot Rabbah 52:5; Bemidbar Rabbah 12:8;
Bahir 63 (43); Naḥmanides on Genesis 24:1;
Zohar 1:156b (ST); 3:7b, 262a; ZḤ 91c (MhN,
Eikhah); Green, Keter, 80–81. Cf. Sifra, Shemini,
millu’im, 15, 44c. On the significance of Mother
Israel crowning God, see Yefeh Qol on Shir ha-
Shirim Rabbah on 3:11; Maharzu on Shemot
Rabbah 52:5. On Assembly of Israel as a name of
Shekhinah, see above, note 68.
 127. If I speak… If I do not speak… On
ambivalence about revealing secrets, see Zohar
3:74b: “Rabbi Shim’on clapped his hands and
wept. He exclaimed, ‘Woe is me if I speak and
reveal the secret! Woe is me if I do not speak, for
the Companions will be deprived of the word.’”
See above, note 13. On being “orphaned,”
see Rabbi Akiva’s exclamation at the death of
Rabbi Eli’ezer son of Hurkanos (Avot de-Rabbi
Natan A, 25): “Woe unto me, my master, because
of you! Woe unto me, my teacher, because of
you! For you have left the whole generation
orphaned!”
See Mekhilta, Pisḥa 16; Zohar 1:99a (MhN);
2:23b, 68a; 3:100b, 232b, 236a; ZḤ 7a (MhN),
19c (MhN); Scholem.
128. A vessel that was below… How could
his former wife, who had been subservient to
him, turn into his mother, above him? How could
he, the formerly dominant husband, become his
wife’s son? His brother, by marrying his widow
and together engendering a new child (in whom
his spirit reincarnates), has become his father.
See above, p. 43 and n. 121. The old man’s
suggested alternative—“his original father would
redeem him”—refers to an earlier form of
levirate marriage, in which the deceased
husband’s father would marry his widowed
daughter-in-law. See Genesis 38:26; Naḥmanides
on Genesis 38:8, 26; Gersonides and Sarna on
Genesis 38:26.
On the world turning upside-down, see the
story in BT Pesaḥim 50a about Rabbi Yosef, the
son of Rabbi Yehoshu’a son of Levi, who “became
ill and fell into a coma. When he recovered, his
father asked him, ‘What did you see?’ He replied,
‘I saw an upside-down world: the upper below
and the lower above.’ He said to him, ‘My son,
you saw a clear world.’” See Zohar 3:143a (IR).
129. He changes times and seasons… He
knows… These two verses read in full: He
changes times and seasons, removes kings and
establish kings; He gives wisdom to the wise, and
knowledge to the discerning. He reveals the deep
and the hidden; He knows what is in darkness,
and light dwells with Him.
130. One who dwells in light… See
Tanḥuma, Tetsavveh 8; Tanḥuma (Buber),
Tetsavveh 6; ZḤ 27a (MhN).
On the interdependence of light and
darkness, see Zohar 1:32a; 2:187a; 3:47b. Cf.
Massekhet Atsilut, 1–2.
131. something said by the ancients… The
old man paraphrases a rabbinic statement about
dreams (BT Berakhot 57a): “One who cohabits
with his mother in a dream may expect [to attain]
understanding, as is written: ‫( כי אֵם לבינה תקרא‬Ki em
la-binah tiqra), For you will call understanding
‘Mother.’” The verse in Proverbs actually reads
‫( כי אִם לבינה תקרא‬ki im la-binah tiqra), If you indeed call
to understanding…. The Talmudic midrash
playfully changes the vowel beneath the ‫( א‬alef) of
‫( אִם‬im), if, turning the word into ‫( אֵם‬em), mother.
The old man assumes that the midrashic
reading ‫( אֵם‬em), mother, alludes to Binah
(Understanding), the Divine Mother; but why
does the statement read “cohabits with” rather
than simply “see”?
On the midrashic reading of the verse in
Proverbs, see Targum Yonatan, ad loc.; Midrash
Mishlei 23:25; Bemidbar Rabbah 10:4; Bahir 74
(104); Zohar 2:177b (SdTs); 3:290b–291a (IZ);
TZ, intro, 2a, 12a; 20–21, 56a; 65, 96a–b; 69,
106b, 115b; Minḥat Shai, ad loc.
132. he was transformed from below to
above… At first this person was a son,
subservient to his mother, and at age thirteen he
was considered a son of Shekhinah, beneath Her.
His dream of sleeping with his mother
symbolizes a reversal: now he rises above her
and also above Shekhinah—the divine tree who is
overturned. He climbs the rung of Yesod, the
divine phallus symbolized by Joseph, and attains
the further rung of Binah, thus ruling over
Shekhinah.

On becoming a son of Shekhinah and then

reaching a higher rung, see above, notes 68–69.
The association of Joseph with Yesod includes
several motifs. Yesod is known as Righteous, based
on Proverbs 10:25: ‫( וצדיק יסוד עולם‬Ve-tsaddiq yesod
olam). The verse is understood midrashically as
The righteous one is the foundation of the world,
whereas its simple sense is The righteous one is
an everlasting foundation. See BT Ḥagigah 12b;
Bahir 71 (102); Azriel of Gerona, Peirush ha-
Aggadot, 34.
In rabbinic literature Joseph is granted the
title Righteous in recognition of resisting the
sexual advances of Potiphar’s wife. See Genesis
39; Bereshit Rabbah 93:7; BT Yoma 35b; Pesiqta
de-Rav Kahana, nispaḥim, 460. Cf. Tanḥuma,
Bereshit 5, and Pirqei de-Rabbi Eli’ezer 38,
which cite Amos 2:6.
According to the Zohar, Joseph’s sexual
purity enabled him to scale the sefirotic ladder
and attain the rung of Yesod, the divine phallus
and site of the covenant of circumcision.
 The entire configuration of sefirot from Binah
(or Ḥokhmah) through Yesod comprises the World of
the Male, ready to join Shekhinah. See Zohar 1:96a,
147a–b, 149a, 160b, 200a, 246a–247a, 248b;
2:4a, 105b, 127b, 165b; ZḤ 72b (ShS); Moses de
León, Shushan Edut, 343; idem, Sefer ha-
Rimmon, 23 (and Wolfson’s note 6); idem,
Commentary on the Ten Sefirot, 375b; Scholem,
Le-Ḥeqer Qabbalat R. Yitsḥaq ben Ya’aqov ha-
Kohen, 66–67. Cf. Zohar 1:5b, 17b, 46b, 163a.
133. Similarly, this vessel… Similarly with
the widow. When her husband was still alive, the
two of them represented the sefirotic couple, and
their union below stimulated the divine union
above. Further, by occupying the rung of Yesod
(symbolized by Joseph), the husband dominated
both his wife and the Divine Wife, Shekhinah (“the
lower tree”). However, since he failed to perform
with the phallus and engender new life, he
descends, by reincarnating as the son of his
widow and his brother. His former wife now
assumes the superior role of mother, while his
brother (“the redeemer”) inherits from him not
only the role of husband but of the Divine
Husband, Yesod.
is the feminine archetype, embodied
Shekhinah
and realized in all females. Thus, “every female
bears the image of the Female.” See Zohar
1:228b: “All females of the world abide in the
mystery of Shekhinah.” See below at note 171;
Zohar 3:124a; Tishby, Wisdom of the Zohar,
2:464; 3:1357, 1373, n. 23.
On Shekhinah as “the lower tree,” see Zohar
3:239b. Cf. Her description “small tree,” above,
note 106.
134. Once he descends… Now the deceased
husband’s spirit becomes once again the son of
Shekhinah (see above, note 132). Whereas
previously he had dominated Her (and his wife),
now She (and his widow) dominate him. His
brother, who marries his widow, becomes his
father and inherits the rung of Yesod (the father of
his soul, which issued from the union of the
divine couple).
World of the Male refers to the entire
configuration of sefirot from Binah (or Ḥokhmah)
through Yesod, ready to join with Shekhinah, World
of the Female. See above, note 132.
Whereas normally before birth, a
proclamation is made in heaven concerning the
future mate of the fetus, in this case the widow’s
fetus has no mate, since his soul’s former mate
has become his mother and he himself has
returned to World of the Female. See above, note
121.
135. that first body… The body of the
deceased childless husband suffers terribly when
his spirit transmigrates into his widow’s son,
moving from World of the Male to World of the
Female.
136. if he does have a mate, by
supplication… Through praying fervently, he
might find another mate—an unmarried woman
whose intended mate had not yet found her. If he
then marries her, he anticipates the unmarried
man.
See BT Mo’ed Qatan 18b: “Shemu’el said,
‘One is allowed to betroth a woman during the
intermediate days of a festival, lest another [rival
suitor] anticipate him.’… But could Shemu’el
have said, ‘Lest another anticipate him’? Surely
Rav Yehudah said in the name of Shemu’el,
‘Every single day a heavenly echo issues,
proclaiming: “The daughter of so-and-so for so-
and-so!…”’ …Rather, ‘lest another anticipate him
by supplication.’” In other words, even though a
man’s mate has been decreed from above,
through prayer and supplication another suitor
can anticipate an unmarried man and obtain the
latter’s intended mate. See Zohar 1:73b, 91b,
229a; 3:78b, 283b–284a.
Here in the Zohar, “another” alludes to a
spirit reincarnated in another body, not originally
intended to be matched with this particular
woman. See Zohar 1:91b; below at notes 172–73.
137. If the daughter of a priest…
Symbolizing the soul, as the old man previously
taught.
See above, pp. 5–8. The verse concludes: of
her father’s bread she may eat, but no stranger
[or: alien, outsider] shall eat of it.
138. A widow—of that first body Of the
childless deceased man.
139. Divorced… Because the man failed to
engender new life, he removed himself from the
World of the Male, and now his soul has no
access to the Divine King. See above, note 105.
140. if she had seed… If the man had
fathered a child.
141. And she returns to her father’s
house… To Shekhinah, World of the Female,
pictured as the house of the divine male, who is
the soul’s father. Through reincarnation, the soul
reverts to the World of the Female, because the
man failed to fulfill his role in the World of the
Male. Now he descends from being husband to
being son, and his widow (the “vessel” that he
failed to utilize) becomes his mother, above him.
 See above, notes 132–34. The association of
house with female may derive from rabbinic
sources such as M Yoma 1:1. Soon, the old man
offers another perspective on the soul’s return to
her father’s house.
142. As in her youth… At age thirteen,
when the soul originally became a son of
Shekhinah.

See above, notes 68–69, 132, 134. On the

verse in Job, see Zohar 1:187b.
143. If she attains perfection… If she is
reincarnated as the widow’s son and he grows up
to father a child, then after he dies she will enjoy
the delights of Shekhinah, tasting the manna that
flows from above.
“Bread of the mighty” refers to manna, based
on Psalms 78:25, recounting Israel’s wandering
in the desert: Man ate the bread of the mighty.
In this verse mighty may refer to the angels, who
according to rabbinic sources are sustained by
Shekhinah.

See Septuagint; Wisdom of Solomon 16:20;

BT Yoma 75b (in the name of Rabbi Akiva);
Naḥmanides on Exodus 16:6; Zohar 2:61b, 156b.
On the angels being nourished by Shekhinah, see
Shemot Rabbah 32:4; Kallah 1:17. On manna in
the Zohar, see Hecker, Mystical Bodies, Mystical
Meals, 82–115.
144. But to gaze and enjoy… This soul,
however, cannot partake of higher delights in
World of the Male deriving from Ḥokhmah, who is
known as holy, because she is confined to World
of the Female. See Leviticus 22:10: No stranger
shall eat of the holy. Instead, she partakes of
terumah, the “raised donation” given to the priest
—or here, to Shekhinah and by Her to the soul.
 Shekhinah is associated with night, so the
donation can be eaten only then, as indicated by
the verse in Leviticus (referring to a priest who is
ritually impure and must immerse himself in
water): When the sun sets, he becomes clean,
and after he may eat of the holy. According to
rabbinic tradition, the phrase of the holy refers
specifically to this donation—not all that is holy
but rather of the holy. See BT Yevamot 74b;
Rashi on Leviticus 22:7; Zohar 3:189a. Other
holy offerings, deriving from World of the Male,
can be eaten only the following day.
By describing terumah as being “given to
World of the Female,” the old man may be
alluding to the fact a divorced or widowed
daughter of a priest (if she is childless) is
permitted to eat her father’s terumah but not
certain other holy offerings—a ruling based on
Leviticus 22:13: If the daughter of a priest
becomes a widow or divorced, having no seed,
and she returns to her father’s house as in her
youth, of her father’s bread she may eat. See M
Yevamot 9:6; Sifra, Emor 6:1, 97d; JT Yevamot
9:6, 10b; BT Yevamot 68a; Yahel Or.
On the association of terumah with evening,
see M Berakhot 1:1; Moses de León, Orḥot
Ḥayyim, 8.
145. Holy is Israel to YHVH… As opposed to
this soul, which is confined to World of the
Female, other righteous souls (called Israel)
enjoy higher delights from World of the Male,
which derive from Ḥokhmah, who is known as holy.
In the verse from Jeremiah, the first fruits of
His harvest refers to Israel, but it also alludes to
Ḥokhmah, the primordial point of emanation and
the beginning of World of the Male. See Zohar
3:296b–297a.
 146. When spirits come visiting… Spirits
that have departed from the world visit their
bodies’ graves, except for spirits of those who
have died childless. Such spirits have not
attained the higher realm of the holy and cannot
convey holiness below. If such a spirit does not
perfect itself by reincarnating and engendering
new life, then it does not even attain the realm of
Shekhinah or enjoy the sacred donation.

See Tanḥuma, Vayiqra 8; Zohar 1:226a–b;

3:166b. On not eating the sacred donation, see
Leviticus 22:12.
147. when this redeemer cohabits with
the vessel… When the deceased husband’s
brother marries the widow and unites with her,
he infuses some of his spirit into her.
On nothing being lost, see above at notes
109, 120. As mentioned above, note 74, the
donkey-driver periodically exhorts himself.
148. When other people of the world
depart… When a man who has fathered a child
dies, what happens to the part of his spirit that
he infused in his wife? And if she now remarries,
her new husband also infuses spirit into her.
Unlike the case of levirate marriage, where the
deceased husband’s brother acts as a redeemer,
here there is no need for a redeemer, since the
deceased engendered new life and his spirit does
not need redemptive reincarnation. So how can
both husbands’ spirits coexist in the widow?
149. O YHVH, my heart is not haughty, nor
my eyes raised high… The verse concludes: I
do not pursue matters too great or too wondrous
for me.
According to rabbinic tradition, King David
studied Torah every night. See BT Berakhot 3b:
“Rabbi Osha’ya said in the name of Rabbi Aḥa,
‘David said, “Midnight never passed me by in my
sleep.”’ Rabbi Zeira said, ‘Till midnight, he used
to doze like a horse; from then on, he became
mighty as a lion.’ Rav Ashi said, ‘Till midnight, he
engaged in Torah; from then on, in songs and
praises.’… But did David know the exact moment
of midnight?… David had a sign, for…Rabbi
Shim’on the Ḥasid said, ‘There was a harp
suspended above David’s bed. As soon as
midnight arrived, a north wind came and blew
upon it, and it played by itself. He immediately
arose and engaged in Torah until the break of
dawn.’”
The description of King David as “ruling over
all kings east and west” does not match any
biblical or rabbinic portrayal of him, though it
could apply to his son and successor, King
Solomon. The phrase “all kings east and west”
actually derives from BT Berakhot 4a (following
soon after the passage quoted above), where
David contrasts the lazy and arrogant behavior of
“all kings east and west” with his own virtues,
such as rising at midnight to praise God.
See Galante; Scholem; MmD. On David’s
midnight activity, see Psalms 119:62; JT Berakhot
1:1, 2d; Zohar 1:206b–207a. On the verse in
Psalms, see JT Sanhedrin 2:3, 20b; Midrash
Tehillim 131:1; Bemidbar Rabbah 4:20.
150. If this is the case with King David…
If the greatest of kings behaved humbly, then
surely everyone else should do so.
151. the precious oil running down…
Anointing Aaron the high priest. See Psalm
133:2: Like precious oil on the head, running
down upon the beard, the beard of Aaron,
descending over the collar of his robes.
 See the description of Aaron’s anointing in
BT Horayot 12a. In the Zohar this verse from
Psalms alludes to the flow of emanation from the
divine head to the sefirot below. See Zohar 2:87b;
3:7b, 34a, 39a, 88b–89a, 132a (IR), 209a, 295b
(IZ).
152. Other people who have departed…
The old man repeats his question. See above,
note 148.
153. When this second husband comes…
The spirit that he infuses into the widow cannot
coexist peacefully with the spirit of her former
husband, whose vibration within her keeps him
on her mind. Such a marriage is severely
troubled, and one of the two male spirits within
her must leave.
On the problem caused by remembering a
former spouse, see BT Pesaḥim 112a–b. Cf. BT
Berakhot 32b.
154. from two on, a man should not
marry… If a woman’s first and second husbands
both die, she is considered deadly. The hidden
reason for this is that the spirit of the first
husband will defeat and banish any newly
infused spirit, killing that new husband.
See BT Yevamot 64b: “‘If a woman was
married to one husband who died, and to a
second one who died, to a third she must not be
married’—so says Rabbi [Yehudah the Prince].
Rabbi Shim’on son of Gamaliel says, ‘To a third
she may be married; to a fourth, she must not be
married.’”
See Tosefta Shabbat 15:8; Moses de León,
Orḥot Ḥayyim, 57; Grossman, Pious and
Rebellious, 262–72.
 155. If so, this second one does not die
justly… If the first husband’s spirit expels the
second husband’s spirit, leading to his death, it
would seem that he does not die by divine
justice. However, the old man insists that God
determines which spirit will prevail, based
presumably on merit.
On the danger of marrying a widow, see Alfa
Beita de-Ven Sira (ed. Yassif), 209. Cf. BT
Pesaḥim 112a–b. See Jacob Emden’s critical
comment in Zohorei Ya’bets, 49–50; and
Grossman, Pious and Rebellious, 253–72.
156. you have emerged here! That is, it has
come to this!
157. since the day that Doeg and
Ahithophel… Doeg the Edomite was King Saul’s
chief herdsman (1 Samuel 21:8); Ahithophel was
a counselor of King David, whose advice was like
an oracle sought from God (2 Samuel 16:23).
According to BT Sanhedrin 106b, “Doeg and
Ahithophel posed four hundred questions
concerning a tower flying in the air.” This
obscure image apparently refers to a tower-
shaped chest or vehicle (perhaps not directly
touching the ground but supported by posts).
The many questions related to the ritual purity or
impurity of its contents.
The old man indicates that Doeg and
Ahithophel’s many questions about the tower
flying in the air included his own questions about
the wandering, flying spirit of the deceased
childless husband.
See M Oholot 4:1; Tosefta Oholot 5:5; BT
Ḥagigah 15b; Rashi on both Talmudic passages;
Zohar 1:6a (Vol. 1, p. 36, n. 251); 2:91a; ZḤ 58a,
66a–b (ShS), 70a (ShS); Moses de León, Sheqel
ha-Qodesh, 89–90 (112–14); MlN; MmD.
158. The spirit that left… The spirit of the
first husband that left his widow, displaced by
the second husband’s spirit.
159. all these tears that I weep… The old
man is not weeping because the Companions
(Rabbi Ḥiyya and Rabbi Yose) are unworthy to
hear these secrets, but rather because he is
revealing so much without divine permission. To
prove their worthiness, he states that he had
previously seen the glorious reward awaiting one
of the two Companions in the hereafter and that
just now he has seen the other’s reward.
On Rabbi Ḥiyya’s future reward, see JT
Kil’ayim 9:4, 32b; BT Bava Metsi’a 85b; Qohelet
Rabbah on 9:10; Zohar 1:4a–b (Vol. 1, pp. 20–21,
n. 139).
For formulations similar to “I have not acted
for my own glory…,” see BT Ta’anit 20a, Megillah
3a, Bava Metsi’a 59b; Zohar 3:291a (IZ).
160. One man is thrust away in favor of
another… The old man quotes this Talmudic
statement and applies it to the first husband’s
spirit, displaced by that of the second. This spirit
leaves the widow’s body and eventually visits the
grave of its own body (that of the first husband).
From there it roams and appears in people’s
dreams in his image.
This spirit’s dream revelations on earth
harmonize with the paradisial existence of its
original, essential spirit, of which it is a part,
having been infused by the husband into his wife.
Eventually, the original spirit visits its body’s
grave, and then it clothes itself in the partial
spirit and flies off with it to the Garden of Eden.
When the original spirit enters its place in the
Garden of Eden, it strips itself of the partial
spirit, which finds its own place either in the
Garden’s palaces or outside, based on its merit.
The Talmudic statement quoted by the old
man appears in BT Ta’anit 5b, in the name of
Rabbi Yonatan. Cf. above, note 136.
161. When spirits visit this world… In
times of trouble, when the dead are invoked by
the living who come to pray at their graves, the
essential spirits of the dead reach the living by
means of the partial spirit they left in their wives,
in which the essential spirit (“another spirit”)
clothes itself.
On going to the cemetery to arouse the dead
to plea for mercy for the living, see BT Ta’anit
16a; Tosafot, ad loc., s.v. yotse’in; Zohar 1:225a–b;
2:16a–b (MhN), 141b; 3:70b–71a; Moses de
León, Mishkan ha-Edut, 34a, 70a; Shulḥan
Arukh, Oraḥ Ḥayyim 559:10, 568:10, 579:3,
581:4, 605:1. Cf. Maimonides’ critical remark in
Mishneh Torah, Hilkhot Avel 4:4. In sixteenth-
century Safed, prostrating by the graves of
revered sages became a kabbalistic custom.
162. If so, it is a benefit… One might
conclude that the widow’s marriage to a new
husband benefits the partial spirit (which leaves
her body and reaches the Garden of Eden) and
also benefits many others by providing a means
of contact between the dead and the living. But
the old man insists that without the second
marriage, the partial spirit would not have been
thrust away in favor of the second husband’s
spirit, would have enjoyed a different benefit
(described below), and would not have been
compelled to roam the world or be bound to the
living.
 163. If so, the second coupling… If the
spirit is better off when the widow does not
remarry, then this second marriage must not be
sanctioned from above, and yet the old man has
claimed that the first husband’s spirit is thrust
away in favor of the second spirit according to
divine decree.
164. Well, I say… If the first husband’s spirit
is thrust away, this is because the second
husband is the woman’s genuine mate. So, the
second marriage is intended by divine will. See
above, notes 136, 160.
165. all those second ones that are thrust
away… If, on the other hand, the second
husband’s spirit is thrust away, this is because
the first husband was indeed the woman’s
genuine mate, and consequently the second
husband’s spirit cannot endure together with the
first spirit within the woman.
166. for one who marries a widow… If she
is not his genuine mate, his spirit will be ousted
by her former husband’s spirit, leading to his
death.
The first verse reads: Like a bird rushing into
a snare, not knowing it will cost him his life. The
second verse is understood here to mean that the
winged creature does not realize why the net is
spread, i.e., the second husband does not realize
the danger of marrying someone who may not be
his true mate.
167. A widow who does not marry… Given
the danger, she is not compelled to remarry and
is not punished in the afterlife for having
refused, even if she has no child, since only men
and not women are obligated to fulfill the
commandment Be fruitful and multiply (Genesis
1:28).
See M Yevamot 6:6; JT Yevamot 6:6, 7d;
Bereshit Rabbah 8:12; BT Yevamot 65b–66a;
Nitsotsei Zohar.
168. This woman who does not remarry…
The spirit left in her by her husband remains
within her for twelve months after he dies, and
each night it visits and comforts the husband’s
soul (nafsha) at his grave and then returns. After
twelve months, when her husband’s punishment
abates, this spirit leaves the widow and flies to
the Garden of Eden, returning regularly to visit
her. When she eventually dies, the spirit leaves
her finally, clothing itself within her departing
spirit. The widow restores this partial spirit of
her husband to his essential spirit, and the two of
them (the spirits of both husband and wife, or
the two aspects of his spirit) shine as one.
On the soul lingering with the body, see BT
Shabbat 152b–153a: “For all twelve months
[after death], one’s body endures and his soul
ascends and descends; after twelve months, the
body ceases to exist and the soul ascends and
never again descends.” See Zohar 1:225a;
2:199b.
169. they all follow the way of truth… and
all of them accord… The antecedent of both
pronouns is God’s “hidden ways.”
170. These who transmigrate… If a man
has failed to engender new life, his soul is
banished from heaven and then reincarnated in
order to perfect itself by succeeding this time
around. But how can such a reborn soul find a
mate, since its previous mate was not obligated
to fulfill the procreative commandment and
consequently has not transmigrated? See above,
note 167.
171. For one who divorces his first wife…
See BT Gittin 90b, in the name of Rabbi El’azar:
“For whoever divorces his first wife, even the
altar sheds tears.”
Here the altar symbolizes Shekhinah, whose
image is reflected in every human female.
Consequently, each woman inherits seven
blessings under her wedding canopy, deriving
from the sevenfold abundance of Shekhinah (who is
the consummation of the seven lower sefirot). The
act of divorce, tearing woman from man, impairs
the sefirotic union above and pains the divine
altar in which that woman was rooted—cutting
away, as it were, one of its stones.
The old man soon clarifies the meaning of
“divorcements join one another.”
On the Talmudic passage, see Zohar 2:255b
(Heikh). Cf. Pirqei de-Rabbi Eli’ezer 34, and
Luria’s note 21. On the relation of women to
Shekhinah, see above, note 133. Seven blessings
are traditionally recited under the wedding
canopy. See Zohar 2:169a–b; 3:44b, 124a, 266b.
On Assembly of Israel as a name of Shekhinah, see
above, note 68.
172. and he writes her… The biblical
context reads: When a man takes a wife and
possesses her, if she does not find favor in his
eyes because he finds in her something indecent,
and he writes her a document of divorce and
puts it in her hand and sends her away from his
house, and she leaves his house and goes and
marries another man, and the latter man hates
her and writes her a document of divorce and
puts it in her hand and sends her away from his
house, or the latter man, who took her as his
wife, dies—her first husband, who sent her away,
shall not be able to come back to take her to be
his wife after she has been defiled…
(Deuteronomy 24:1–4). In other words, if a
husband divorces his wife, and she remarries
and is eventually divorced again or widowed, her
first husband cannot remarry her.
The old man wonders why the biblical verse,
in describing the divorcée’s remarriage, has to
specify that she goes and marries another man.
Isn’t it obvious that she would marry another
man, and not the man who divorced her? He
explains that here another refers to a soul
reincarnated in another body. See above, note
136. “‘Another,’ we have learned” refers to the
passage in BT Mo’ed Qatan 18b (quoted in that
note), which for the old man alludes similarly to
a reincarnated soul.
Thus, the verse in Deuteronomy now implies
how a reincarnated soul finds a mate:
“divorcements join as one…,” i.e., the
reincarnated soul—banished and divorced from
“that [heavenly] world”—joins with a divorcée of
this world. However, the divorcée’s remarriage
to another man involves a descent: previously
she assumed the image of Shekhinah, whereas now
she reflects a lower form.
The context of the verse in Job describes a
plant suddenly uprooted, representing a person
who has suffered disaster. This verset reads:
From other [or: another] soil it will sprout—
apparently predicting restoration through the
image of transplanting. The old man applies the
verse to a soul transplanted and reincarnated in
another body (deriving from soil). On
transplanting as a metaphor for reincarnation,
see Bahir 135 (195).
173. We call him… another… last… The
context in Deuteronomy refers to the
reincarnated soul as both another and last: …and
she leaves his house and goes and marries
another man, and the latter [or: last] man…. See
the preceding note. Similarly, the verse in Job
may now imply that the new body of the
reincarnated soul (the last one) will be
resurrected (will stand upon earth) at the end of
days. (For a different interpretation of this verse,
see Galante.)
But why is the divorcee’s new husband called
last rather than second, which he is? After all,
she is technically allowed to marry many other
husbands, one after the other, if she is divorced
or widowed again and again; so he may not be
the last. However, aḥaron, last, is the same as aḥer,
another, namely, the reincarnated soul, who
marries the divorcée.
“A stone rolls in a sling” alludes to the
process of reincarnation—here apparently to the
soul rolling into a second body. See above, p. 36
and n. 105, p. 38 and n. 108. The verse in Job
opens: I surely know that my Redeemer lives. On
the role of the redeemer, see above, note 108.
174. Another—why is he called so?… The
original body of the reincarnated soul has turned
to dust in the grave, but this soul, now inhabiting
a new body, is the same as it was; so why is it
called another?
The designation last also seems inaccurate.
Granted, if the reincarnated soul lives virtuously
and engenders new life, it will not have to
transmigrate again; but if it fails this time too, it
will have to return, so this reincarnation may not
be its last.
On transplanting as a metaphor for
reincarnation, see above, end of note 172.
175. look, it was very good… See Bereshit
Rabbah 9:10 (per Oxford MS 147, Paris MS 149,
and Yalqut Shim’oni): “Rabbi Shemu’el son of
Rav Yitsḥak said, ‘Look, it was good—this is the
Angel of Life; very—this is the Angel of Death.’”
According to Rabbi Shemu’el, the Angel of
Death is very good because he kills those who
fail to accumulate good deeds. According to
Zohar 2:149b, he is very good because the
awareness of mortality stimulates a person to
return to God. Here, the goodness of death is
apparently the opportunity of transmigration by
which the soul can rectify its failure and by
which the Angel of Death is transformed into
very good. See above, note 77; OY; Sullam.
176. A river issues from Eden…  Yesod, the
river of emanation, issues from Ḥokhmah (known as
Eden) and pours into Shekhinah (the garden). Its
fruitfulness contrasts with the sterility and
impotence of the demonic realm, known as
another god (Exodus 34:14). However, if a man
sins sexually (especially by masturbation), he
empowers the demonic sphere, enabling it to
increase and spread; such a sinner is called evil
and will never gaze upon Shekhinah.
See BT Niddah 13b; Zohar 1:19a, 56b–57a,
62a, 69a, 100b, 188a, 219b; 2:214b, 263b; 3:90a,
158a; Moses de León, Shushan Edut, 353; idem,
Sefer ha-Rimmon, 230; idem, Mishkan ha-Edut,
23b; Tishby, Wisdom of the Zohar, 3:1365–66.
The theme of demonic impotence derives in
part from BT Bava Batra 74b, in the name of
Rav: “Everything that the blessed Holy One
created in His world, He created male and
female. Even Leviathan the elusive snake and
Leviathan the writhing snake He created male
and female, and if they mated with another, they
would destroy the entire world. What did the
blessed Holy One do? He castrated the male and
killed the female, salting her for the righteous in
the world to come.”
See Isaac ben Jacob ha-Kohen, Ma’amar al
ha-Atsilut ha-Semalit, 262–63; Zohar 1:34b, 46b;
2:34b (Vol. 4, pp. 150–51, n. 45), 108b–109a,
112a; 3:170b. Here, the theme of impotence may
allude to Christian celibacy and the monastic
ideal, to which the Zohar is absolutely opposed.
See Liebes, Studies in the Zohar, 149, and 234,
n. 47.
177. This person who revolves… By failing
to engender children, he has sinned, imitating
the impotent demonic realm—another god. Now
this demonic name determines his name:
another.
178. Last—from the first one on… From
the first transmigration on, he is known as last
and called so in the Bible, rather than “second,”
“third,” etc., expressing the hope that he will
mend his ways and make this reincarnation his
last. If he were labeled numerically (e.g.,
“second”), this would provide an ominous
pretext, or opening, for demonic machinations,
causing him to fail to mend his ways and thus
forcing him to reincarnate again, in which case
his current (second) body would perish
fruitlessly.
179. How do we know this?… We learn that
something second can be called last from the
Second Temple, of which the prophet Haggai
said: The glory of  ‫( הבית הזה האחרון‬ha-bayit ha-zeh ha-
aḥaron), this latter [or: last] house, will be greater
than the first. If instead a number were assigned,
this would provide an ominous opening for
demonic intervention, threatening the
destruction of the Temple, which would then
have to be rebuilt as before. Similarly, the
reincarnated soul is called last.
180. shall not be able…to take her… Why
not simply shall not take her? The old man
explains that by marrying the reincarnated soul
(called another), this woman has fallen under the
sway of the demonic realm (called another god).
God does not want her first husband to remarry
her because he would have to abandon his own
rung (corresponding to the Divine Male) and
cling to her lower rung. In fact, he shall not be
able to come back—to recover the original
harmony he had with her, in which he played the
role of Tif’eret and she of Shekhinah. Cf. BT Yevamot
11b.
181. After she has been defiled… The
verse reads: Her first husband, who sent her
away, shall not be able to come back to take her
to be his wife after she has been defiled [by
marrying another]. If she has been defiled means
that the remarried divorcée has become
loathsome to her former husband, then she
should also be forbidden to him if she played the
whore but did not remarry. However, by
marrying another (the reincarnated soul), she
has partaken of the demonic realm (“that side”)
and has become truly defiled; therefore her
former husband must stay away from her. If the
latter [or: last] man (i.e., the reincarnated soul)
divorces her or dies, she is permitted to marry
someone else—perhaps she will find another
reincarnated soul (called last).
182. Whoever has children from his first
wife… If a man has already engendered children
with his first wife (who has died or been
divorced), his soul will not have to transmigrate;
so there is no need for him to remarry. If he
subsequently marries a woman such as this (who
has already been married twice), he invites
disaster for two reasons. First, because he may
become her third ex-husband. Second, because
she has been married to (and dominated by) a
reincarnated soul (another) and thus has
descended to a lower rung; by uniting with her,
he would cling to that rung.
See above, note 180. Cf. p. 54 and nn. 154–
55. See the statement attributed to Rabbi Akiva
in BT Pesaḥim 112a, referring to marrying a
divorcée (or possibly a widow): “Do not cook in a
pot in which your neighbor has cooked.”
The image of a whirling sword derives from
Genesis 3:24: He drove out the human and
placed east of the Garden of Eden the cherubim
and the flame of the whirling sword to guard the
way to the Tree of Life. Here, the sword is
double-edged. See MlN.
183. Rabbi Levitas of Kefar Ono… He
mocked her latest marital attempt, because if a
divorcée has remarried a reincarnated soul
(known as a last man) and is then divorced from
him as well, any subsequent marriage seems
doomed to failure.
For various interpretations, see Galante;
MM; Soncino; MlN; Sullam; MmD. The name
Rabbi Levitas of Kefar Ono does not appear in
any rabbinic sources. A Rabbi Levitas of Yavneh
is mentioned in M Avot 4:4; Pirqei de-Rabbi
Eli’ezer 23, 52, 54. Cf. ZḤ 91c (MhN, Eikhah).
Kefar Ono is located near Lydda.
184. a certain great and lofty place…
Obed (who was the father of Jesse, who was the
father of King David) was born to Ruth after her
husband, Mahlon, died childless and she was
remarried to Mahlon’s relative, Boaz, through a
quasi-levirate marriage. Thus Obed was another
—a reincarnation of Mahlon’s soul, occupying a
low rung. How could the entire line of Davidic
kingship emerge from such a place?
On Mahlon, see Ruth 1:1–5. On Ruth’s
remarriage to Boaz, see Ruth 3–4.
185. Obed was perfected nobly… Because
he failed to engender children, Mahlon was
reincarnated and his wife became his mother,
inverting everything. Obed, however, restored
harmony by living virtuously and engendering a
son, Jesse. His name indicates that he cultivated
the tree of Shekhinah, abandoning the bitter,
demonic branches.
On the inversion of the tree, see above at
notes 128–34. On the bitter branch(es), see
above at note 79.
186. His son came… Obed’s son, Jesse,
inherited the cultivated tree of Shekhinah and
joined it to its partner, the masculine tree of
Tif’eret. Jesse’s son, David, was thus born into a
harmonious setting and inherited kingship.
187. but now, you cannot… Be silent.
188. Obed was perfected… Thereby
escaping the demonic forces. His son, Jesse,
maintained and enhanced the tree.
 On hesitating to reveal mysteries, see above,
pages 4, 46. “Thistles” renders ‫( גובין‬gubbin), “pits,”
a misspelling of ‫( כובין‬kuvin), “thorns, thistles,”
apparently resulting from scribal error, a
phonetic interchange of ‫( כ‬kaf) and ‫( ג‬gimmel), or
playful variation. For the image of a field of
thorns, see BT Bava Qamma 61a; Pesiqta de-Rav
Kahana 11:22. On gubbin, see Targum Yonatan,
Jeremiah 2:13.
189. although the tree was enhanced…
Although the cosmic trees had been joined,
David remained in the lower tree of Shekhinah,
who, on Her own, is characterized by lack and is
sometimes referred to as Tree of Death. This
accords with the midrashic view that David was
destined to be lifeless and die at childbirth, but
Adam offered him 70 of his own 1,000 allotted
years, so David lived for 70 years and Adam for
930.
The closing sentence apparently means “If
even the virtuous Obed (who was a reincarnation
of Mahlon’s soul) could not attain a high enough
rung to guarantee life for his descendant David,
then all the more so for other reincarnated souls
who cannot even attain Obed’s rung.”
For various interpretations, see OY; MlN;
MmD. On being in the realm of the Female, see
above, pp. 50–51 and nn. 143–45. The image of
the Tree of Death derives from Seder Eliyyahu
Rabbah 5, where the Tree of Knowledge of Good
and Evil is called the Tree of Death, because
when Adam and Eve ate of its fruit, death
ensued. See Genesis 2:17. In Kabbalah, Shekhinah
is identified with the Tree of Knowledge. When
She is united with Tif’eret (the Tree of Life), She
conveys life to the world; but if She is separated
from Him by human sin, the vivifying flow of
emanation ceases and death dominates. See
Zohar 1:12b, 35b–36a, 51a–52a, 53b, 208b–209a,
246a; 2:44b; 3:157a. On Shekhinah as “the lower
tree,” see above, note 133.
On Adam’s life and his gift of life to David,
see Genesis 5:5; Jubilees 4:30; Pirqei de-Rabbi
Eli’ezer 19, and David Luria, ad loc., n. 31;
Midrash Tehillim 92:10; Bemidbar Rabbah 14:12;
Bereshit Rabbati 5:5; Yalqut Shim’oni, Genesis
41; Zohar 1:55a–b, 91b, 140a, 168a, 233b, 248b;
2:235a; ZḤ 67d (ShS), 81a (MhN, Rut); Moses de
León, Sheqel ha-Qodesh, 68 (85); idem, Sod Eser
Sefirot Belimah, 383.
190. In all aspects, transformed… The line
of King David, descended from Judah, was
formed and transformed through a series of
reincarnations. According to Genesis 38, when
Judah’s firstborn son (Er) died, Judah instructed
Er’s brother (Onan) to perform the rite of
levirate marriage with Er’s widow (Tamar).
Onan, however, failed to fulfill his brotherly duty,
and instead, when he would come to bed with his
brother’s wife, he would waste his seed on the
ground (38:9). For this he was put to death by
God. Judah then told Tamar to wait for his
youngest son, Shelah, to grow up and marry her.
A long time passed, and eventually Tamar took
matters into her own hands, disguising herself
and seducing Judah. According to Kabbalah, the
twins born to them, Perez and Zerah, were
reincarnations of the souls of Er and Onan.
Perez’s descendant, Boaz, was the father of
Obed, who was the reincarnation of Mahlon’s
soul (see above, note 184). Obed was the father
of Jesse, who fathered David.
In his list of transmigrators, the old man
includes not only Perez and Obed, but Boaz. See
below, note 206. Through this series of
reincarnations, the tree of Shekhinah was
disentangled from evil and joined its holy
partner.
Genesis does not specify the nature of Er’s
evil, but rabbinic tradition maintains that it was
the same as that of his younger brother, Onan:
wasting his seed (as mentioned in the first
paragraph of this note). See Targum Yerushalmi,
Genesis 38:7; Bereshit Rabbah 85:4 (and
Theodor’s note); BT Yevamot 34b; Zohar 1:56b–
57a, 219b.
Unlike Er and Mahlon, “by these” (namely, by
Obed and Jesse), evil was consumed and good
emerged—that is, David, who is described as
goodly and accompanied by God. Now, the tree
of Shekhinah stood firm, ensuring divine dominion.
On Perez and Obed as reincarnations, see
Zohar 1:188b (Vol. 3, pp. 149–50, n. 409). The
wording goodly to look on, and YHVH is with him
combines two verses in 1 Samuel 16: He [i.e.,
David] was ruddy, with fine eyes and goodly to
look on (verse 12); a handsome man, and YHVH is
with him (verse 18).
191. In the beginning of all… Judah was
preceded by the triad of Reuben, Simeon, and
Levi, who symbolize, respectively, Ḥesed, Gevurah,
and Tif’eret (as explained below), all issuing from
“another essential foundation,” apparently Binah.
Leah’s fourth son, Judah, is linked with Shekhinah,
completing the sefirotic quartet. When he was
born, his mother, Leah, declared, “This time  ‫אודה‬
(odeh), I will praise, YHVH.” So she named him ‫יהודה‬
(Yehudah), Judah. And she ceased bearing children.
On the verse in Genesis, see Zohar 1:154b–
156a, 186a (Vol. 3, p. 134, n. 311).
 192. In the Book of Enoch… According to
this source, the phrase she ceased bearing
children alludes to the barrenness of Shekhinah at
an early stage of Her being. The birth of Judah
corresponds to the emergence of Shekhinah
cleaving to Tif’eret but joined back-to-back and
incapable of bearing children. Only after the
blessed Holy One (apparently Binah) split the
divine couple and rearranged them face-to-face,
could they unite fruitfully.
The image of a couple being joined back-to-
back and then sawed apart derives from Bereshit
Rabbah 8:1: “Rabbi Yirmeyah son of El’azar said,
‘When the blessed Holy One created Adam, He
created him androgynous, as is said: Male and
female He created them (Genesis 1:27).’ Rabbi
Shemu’el son of Naḥmani said, ‘When the
blessed Holy One created Adam, He created him
with two faces. Then He sawed him and gave him
two backs, one on this side and one on that.’”
See Plato, Symposium 189d–191d; Vayiqra
Rabbah 14:15 BT Berakhot 61a, Eruvin 18a;
Tanḥuma, Tazri’a 1; Tanḥuma (Buber), Tazri’a 2;
Midrash Tehillim 139:5; Zohar 1:2b, 13b, 34b,
47a; 2:55a, 176b (SdTs), 178b (SdTs); 3:5a, 10b,
44b, 292b (IZ). Cf. BT Bava Batra 99a; above,
note 109.
On the Book of Enoch, see above, note 111.
193. this refers not to Leah, but rather to
Rachel… The biblical verse obviously refers to
Leah, but according to the Book of Enoch, Rachel
is the subject. She symbolizes Shekhinah, who
weeps over Her children in exile and who
remained barren until She and Her divine
partner were brought face-to-face.
 The image of Rachel weeping over her
children derives from Jeremiah 31:15: A voice is
heard on a height—wailing, bitter weeping—
Rachel weeping for her children, refusing to be
comforted for her children, because they are no
more. The sefirotic significance of the name ‫יהודה‬
(Yehudah) is clarified below.
194. ‫( ראובן‬Re’uven), Reuben… The name of
Jacob and Leah’s firstborn son alludes to Ḥesed,
which is symbolized by ‫( אור‬or), “light,” and is
pictured as God’s right arm. Ḥesed corresponds to
the first day of Creation, when God said, Let
there be light!
195. ‫( שמעון‬Shim’on), Simeon… The name of
the second son implies Gevurah, or Din (Judgment),
the divine left arm, symbolized by gold. The left
side is linked to the demonic force, which is the
source of iniquity and evil, pictured as the dross
left behind by the refining process of emanation.
On this dross, see Zohar 1:30a, 71b, 118b,
179b, 193a, 228a; 2:24b, 203a, 224b, 236b.
Scholem discusses its alchemical associations in
Alchemy and Kabbalah, 38–40.
 196. ‫( לוי‬Levi), Levi—convergence… The
name of the third son is associated here with the
root ‫( לוה‬lvh), “to join.” See Genesis 29:34. Levi
symbolizes Tif’eret, who blends the polar opposites
Ḥesed and Gevurah.

197. ‫יהודה‬ (Yehudah), Judah—Female

cleaving to Male… The name of the fourth son
symbolizes Shekhinah joined with Her male partner.
The first three letters of his name—‫( י ה ו‬yod, he,
vav)—designate the Male (including Ḥesed, Gevurah,
and Tif’eret, or extending from Ḥokhmah through
Yesod). The last two letters—‫( ד ה‬dalet, he)—
designate two stages of Shekhinah. At first, She is
dalet, implying ‫( דלה‬dallah), “poor,” when evil clings
to Her, for example, the evil associated with Er
and Onan. In order to gradually purge this evil,
Judah (representing Shekhinah) has to initiate a
series of reincarnations, culminating in the birth
of King David. As the bodies of Er, Onan, and
Mahlon decay in the earth, their souls
reincarnate (as Perez, Zerah, and Obed),
sprouting again to attain virtue. Thereby Judah
realizes his royal destiny, while his divine
counterpart, Shekhinah, as it were, “transmigrates”
too, emerging from poverty to wealth, attaining
the fulfillment symbolized by the letter ‫( ה‬he).
This development corresponds to the
transformation from back-to-back to face-to-face.
See above, notes 190, 192. For various
interpretations, see OY; Galante; MM; MlN;
Scholem; MmD. On ‫( ד‬dalet) and ‫( דלה‬dallah), “poor,”
cf. BT Shabbat 104a.
198. celestial camps… Of angels.
199. I am acting for Your glory… See
above, note 159.
 200. ‫( יהודה אתה‬Yehudah attah), Judah, you…
The full verse (from Jacob’s blessing to his sons)
reads: Judah, you, will your brothers acclaim—
your hand on your enemies’ nape—your father’s
sons will bow to you. In the Zohar, the word ‫אתה‬
(attah), you, often symbolizes Shekhinah, the Divine
Presence, who can be addressed directly. The
traditional formula “Blessed are You” alludes to
the divine couple: the masculine source of
blessing and Shekhinah. When Jacob blessed his
sons, he reserved the word you for Judah (“the
necessary site”), symbolizing his root, Shekhinah.
Actually, in Jacob’s blessing to his sons, the
word ‫( אתה‬attah), you, also appears in connection
with Reuben (see Genesis 49:3). On Shekhinah as
‫( אתה‬attah), see Zohar 1:15b, 37a, 154b, 158b,
198a, 205b; 2:23b, 70a (RR), 138b, 140a, 221a,
261a (Heikh); 3:199a. Cf. 3:193b.
201. This name will your brothers
acclaim… The verse reads: Judah, you, will your
brothers acclaim…. The old man understands
this to refer to two names: Judah and you. When
he is called ‫( יהודה‬Yehudah), Judah, the demonic
force emerges along with Shekhinah, since that
name includes the letter ‫( ד‬dalet), alluding to
Shekhinah’s impoverished state, when evil clings to
Her (see above, note 197). Once ‫( אתה‬attah), you, is
uttered, the demonic force is subdued, since this
name contains the letter ‫( ה‬he)—signifying the
dominion of Shekhinah—and not the letter dalet. The
brothers’ acclaim focuses on the name you,
which guarantees the ascendancy of Shekhinah
above and the victory of Judah (and his
descendants) on earth.
For the full verse, see the preceding note.
202. you ascribe this name to another
lofty place… The name you is also applied to
Ḥesed, on the right, symbolized by priest. Ḥesed is
the first sefirah that can be addressed directly,
since Binah (above Ḥesed) is concealed. The old
man acknowledges that this meaning of the
name you (advocated by Rabbi Shim’on) is also
valid and represents a fine interpretation of You
are a priest forever. However, he urges Rabbi
Ḥiyya and Rabbi Yose to remind their Master of
the snowy day when they explored multifaceted
mysteries such as this one. The verse in Psalms
can also mean: You (namely, Shekhinah, symbolized
by the cup of blessing) are (joined to) a priest
(namely, Ḥesed), on the right. This is fitting
because the cup of blessing is traditionally held
in the right hand.
On you as alluding to Ḥesed, see Zohar
3:193b, 271a (Piq), both of which quote the verse
in Psalms.
On the snowy session, see above, note 66;
OY. On how to hold the cup of blessing (during
Grace after Meals), see BT Berakhot 51a: “One
takes it with both his hands and places it in his
right hand.”
See Zohar 1:1a, 156a (ST), 233b, 240a,
250a–b; 2:138b, 143b, 157b, 168b; 3:245a–b
(RM); Moses de León, Sefer ha-Rimmon, 105;
idem, Sod Eser Sefirot Belimah, 383.
203. Therefore, ‫אתה‬ ‫( יהודה‬Yehudah attah),
Judah, you… The verse emphasizes attah, you,
because this is the name of Shekhinah—the place
where Judah was rooted and the focus of the
brothers’ acclaim.
204. Judah, first father and second
father… Judah was the father of Er and Onan.
After both sons died, normally their brother
Shelah would have performed the rite of levirate
marriage with Er’s widow, Tamar, thereby
redeeming Er and Onan’s souls through the
process of transmigration. However, in this case,
Judah himself fulfilled the levirate duty toward
Tamar, thereby becoming the “second father” of
his two sons, as their souls reincarnated as Perez
and Zerah. See above, notes 128, 190.
Judah was “never replaced”—his paternal
role was not assumed by his son, Shelah. The
biblical wording Judah, you also implies: “You
remained the father.” If Shelah had married Er’s
widow, Tamar, then Er’s soul (reincarnated as
Perez) would have fallen, in the sense that his
brother Shelah would be his father. Now,
however, since Judah remained his father, Perez
was fully empowered. Appropriately, in the book
of Ruth the ancestry of David is reckoned from
Perez, and not from Boaz, “who [apparently]
underwent change” when he performed levirate
marriage with Ruth and fathered Obed, since he
had not been the first father of Mahlon, whose
soul was reincarnated as Obed. See above, note
184.
On David’s descent being reckoned from
Perez, see Ruth 4:18–22. The wording “Perez was
empowered potently” derives from Targum
Onqelos on Genesis 38:29. Cf. Zohar 1:188b.
205. he gained this name called you…
Which implies that you, Judah, are the original
father of Er and Onan, and the subsequent father
of their reincarnated souls, Perez and Zerah.
Others who transmigrate have two fathers (their
original father and their brother, who becomes
the father of the “structure” of their reincarnated
soul) and two mothers (their original mother and
their wife, who becomes the mother of their
reincarnated soul).
 On the image of finding pearls, see BT
Yevamot 92b (in the context of levirate
marriage).
206. Boaz appears to have undergone
change… Unlike Judah (who was both the
original father of Er and Onan, and the
subsequent father of Perez and Zerah), Boaz
apparently changed (once he performed the rite
of levirate marriage with Ruth) from being
Mahlon’s relative into being the father of
Mahlon’s reincarnated soul, Obed. As for Obed,
his original father (that is, the father of Mahlon)
was Elimelech from the tribe of Judah (see Ruth
1:2), and his biological father was Boaz; so
apparently he too underwent change. Actually,
however, there was no fundamental change. Boaz
was none other than Ibzan, the Israelite leader
mentioned in Judges 12:8–10. He acquired the
name Boaz after marrying Ruth, because “when
he aroused for this act,” Judah, “the first father”
of the Davidic line, reincarnated temporarily in
him. The name ‫( בועז‬Bo’az) implies ‫( בו עז‬bo oz), “in
him is strength,” namely, within him is Judah,
who is strong as a lion (see Genesis 49:9, quoted
below). The continued presence of Judah’s soul
(in Perez, Boaz, and Obed) ensured that no
change would occur in the ancestry of David.
You, Judah, spanned the generations.
The sentence “Now, if you say that he is
he…” apparently means: “If you think that Boaz
was the permanent reincarnation of Judah’s soul
—not so; rather, when Boaz roused himself to
fulfill the duty of levirate marriage, Judah
temporarily reincarnated within him.” For
various interpretations, see OY; Galante; MlN;
Sullam; MmD.
 This temporary kind of reincarnation, known
as ibbur (impregnation), involves the entry of
another soul into a person during his lifetime for
the purpose of performing a specific act. See
Scholem, Kabbalah, 348–49.
On the identity of Boaz and Ibzan, see BT
Bava Batra 91a, in the name of Rav. On Bo’az as bo
oz, see ZḤ 85b–c (MhN, Rut).

207. Will your brothers acclaim… The

verse reads: Judah, you, ‫( יודוך אחיך‬yodukha aḥekha),
will your brothers acclaim [or: your brothers will
acknowledge to you]. The wording brothers
indicates that in the case of Tamar, it was not any
of Judah’s brothers, but Judah himself, who
performed levirate marriage, thereby ensuring
that his soul would infuse the entire Davidic line.
The brothers will acknowledge that Judah’s
descendants retain the purity of his zodiacal sign
(the lion), not intermingling with any of the signs
associated with their own tribes, such as lamb,
ox, or kid.
According to rabbinic sources, each of the
twelve tribes is associated with one of the
zodiacal signs. See Massekhet Soferim, add. 1,
1:3; Pesiqta de-Rav Kahana, add. 1, p. 442;
Midrash Tehillim 90:3; Zohar 1:173a, 200b,
236a. On Judah as lion, see Genesis 49:9, quoted
below. On levirate marriage, see above, note 108.
208. From the prey… This next verse in
Genesis reads: A lion’s whelp is Judah; from the
prey, O my son, you mount. He crouches, lies
down like a lion, like the king of beasts—who will
arouse him? Here, the clause in question is taken
to mean that Judah did not share his
descendants’ souls with any of his brothers or
their tribes.
 209. He crouches… lies down… When
Judah’s sons Er and Onan died, he seemed to fall.
However, when he performed levirate marriage
with Er’s widow, Tamar, he grew mighty,
engendering the reincarnations of his sons’
souls: Perez and Zerah. See above, notes 190,
204.
210. Who will raise him?… The verse reads
‫( מי יקימנו‬mi yeqimennu), who will arouse him?—
meaning: “Who dares arouse Judah, the
crouching lion?” (See above, note 208.) The old
man interprets this hyperliterally as: Who will
raise him?—Who will raise Judah from Tamar,
insisting that he no longer unite with her? One
might argue as follows: Because Tamar has
conceived from her father-in-law, Judah, she has
accomplished the reincarnation of the soul of her
deceased husband, Er; so it is now fitting for
Judah to withdraw from her, since the prohibition
of marrying one’s daughter-in-law applies once
again. However, in this case, who will raise him?
After all, Judah has removed the remnant of Er’s
soul that was rattling in Tamar’s belly; now Er’s
soul is reincarnated in a new being (Perez).
Therefore, it is as if Tamar had never been
married to Er, and she is permitted to Judah.
The verse in Genesis 38 describes Judah’s
behavior after discovering that he had
impregnated Tamar: ‫( ולא יסף‬Ve-lo yasaf), And he did
not continue, to know her any longer. According
to one version of Targum Onqelos on this verse,
ve-lo yasaf does not mean and he did not continue,
but rather ve-la pesaq, and he did not cease (to
know her), i.e., Judah continued having sexual
relations with her.
See Radak on Genesis 38:26. Cf. BT Sotah
10b; Rashi and Naḥmanides on Genesis 38:26;
Moses de León, Sefer ha-Rimmon, 353. Cf. also
Numbers 11:25; Targum Onqelos, ad loc.;
Deuteronomy 5:19; Targum Onqelos, ad loc.;
Zohar 2:81a (Vol. 4, p. 442, n. 275).
On the question of whether the deceased
husband’s brother may remain married to the
widow after she has given birth, see BT Yevamot
39a; Ketubbot 82a–b, Tosafot, ad loc., s.v. mahu de-
teima.

211. Why a man’s brother?… Why does

levirate marriage have to be performed by the
deceased husband’s brother, rather than by any
man? The old man implies that if a complete
stranger were to perform this rite, then the
remnant of the deceased husband’s spirit would
reject the stranger completely and no
reincarnation would occur. (See above at notes
152–55.) However, if the rite is performed by the
deceased husband’s brother, a different scenario
unfolds: the remnant of the deceased’s spirit
sees that his brother, who had been protecting
him (i.e., preventing anyone from marrying his
widow) is “denouncing him” (i.e., trying to
replace him), so he is forced to leave. He goes
and invites the essential spirit of the deceased to
join forces with him, and together they reenter
the widow, until the spirit of the deceased is
reincarnated through the semen of his brother in
the midst of their brotherly competition
(“denunciation”). Once the reincarnation is
complete, the deceased’s widow has become his
mother and is permitted to remain married to his
brother.
For various interpretations, see OY; Galante;
MM; MlN; Sullam; MmD.
212. Happy is the share of Judah!… In
fathering Er and Onan, marrying Tamar himself,
engendering the reincarnations of Er and Onan’s
souls, and spanning the Davidic line, Judah
progressed from whelp to lion to king of beasts.
Fittingly, he is addressed as Judah, you.
The old man’s second question was: Why did
Judah, who was Er’s father, perform levirate
marriage with Er’s widow, Tamar? The answer,
apparently, is that thereby Er’s soul had no
quarrel with Judah: although Er’s widow became
his mother, Judah remained his father.
Furthermore, Judah’s soul thereby infused the
entire Davidic line. See above, notes 204, 207.
The different stages of the lion appear in
Genesis 49:9, quoted above, note 208. For
various interpretations, see OY; Galante; MlN;
MmD.
213. Reuben, Simeon, Levi… The old man
returns to the correspondence between the
twelve tribes and the sefirotic realm. Reuben,
Simeon, and Levi represent the triad of Ḥesed,
Gevurah, and Tif’eret (the right and left divine arms
and the trunk of the body). Judah, symbolizing
Shekhinah, completes the sefirotic quartet. See
above at notes 194–97.
214. Issachar, Zebulun… Symbolizing the
pair of Netsaḥ and Hod, who are the divine thighs
and source of prophecy. Issachar, representing
the right thigh, is linked with understanding and
Torah. Zebulun went out (using his thighs),
engaged in commerce, and supported Issachar,
enabling him to study. These two complete the
list of the six sons of Leah, who herself
symbolizes Binah, the Divine Mother.
The “great measure” apparently refers to the
extended measure of Zebulun’s territory.
According to Genesis 49:13, Zebulun will dwell
by the shore of seas, and he by a haven of ships,
and his flank upon Sidon. The simple meaning of
the verse is that the tribe of Zebulun will live
along the seacoast of the Mediterranean. A
midrashic tradition (Bemidbar Rabbah 13:17)
understands by the shore of seas as referring to
two seas, apparently the Mediterranean Sea and
the Sea of Galilee, suggesting that Zebulun’s
territory included a strip of land extending
eastward to the latter body of water. Josephus
similarly states (Antiquities of the Jews 5:1:22)
that Zebulun’s territory “included the land that
lay as far as the Lake of Ginnosar [the Sea of
Galilee] and that which belonged to Carmel and
the [Mediterranean] Sea.” See Zohar 1:241b;
2:48b (Vol. 4, p. 236, n. 137); Sarna, Genesis, on
49:13. Scholem suggests that “the great
measure” may allude to ‫( שעור קומה‬shi’ur qomah), “the
measure of the [divine] stature.”
Zebulun, representing the divine left thigh
(Hod), extends to Sidon, symbolizing Shekhinah, who
is also pictured as seas, filled with angelic ships.
The old man interprets yarkhato, his flank, as
referring to ‫( ירך‬yarekh), “thigh.”
On the relationship between Issachar and
Zebulun, see Bereshit Rabbah 72:5; 97 (p. 1220);
98:12; 99:9; Vayiqra Rabbah 25:2; Tanḥuma,
Vayḥi 11; Zohar 1:241b–242a; 2:27a. See also 1
Chronicles 12:33–34. On Issachar’s wisdom and
study of Torah, see also Sifrei, Deuteronomy 354.
The verse in Chronicles reads: Of the
children of Issachar, those who had
understanding of the times, to know what Israel
should do. The verse in Deuteronomy reads:
Rejoice, Zebulun, in your going out, and Issachar,
in your tents. The full verse in Genesis reads:
Zebulun will dwell by the shore of seas, and he
by a haven of ships, and his flank upon Sidon.
215. Benjamin remained above…
Benjamin and Joseph, Rachel’s two sons, both
symbolize Yesod, the divine phallus. Joseph
embodied Yesod on earth, consummating the
union of the divine couple. During the Exodus,
Moses took Joseph’s bones with him because
Moses (symbolizing Tif’eret) could only unite with
Shekhinah by means of Joseph’s sefirah. According to
the old man, Benjamin’s soul ascended to the
rung of Yesod and he attained His title: Righteous
One of the World.
Yesod is known as Righteous, based on
Proverbs 10:25: ‫( וצדיק יסוד עולם‬Ve-tsaddiq yesod olam).
The verse is understood midrashically as The
righteous one is the foundation of the world,
whereas its simple sense is The righteous one is
an everlasting foundation. See BT Ḥagigah 12b;
Bahir 71 (102); Azriel of Gerona, Peirush ha-
Aggadot, 34.
In rabbinic literature Joseph is granted the
title Righteous in recognition of resisting the
sexual advances of Potiphar’s wife. According to
the Zohar, Joseph’s sexual purity enabled him to
embody Yesod. See above, note 132. Benjamin is
the only other of Jacob’s sons who is accorded
the title Righteous. See BT Yoma 12a; Bava Batra
11a; Avot de-Rabbi Natan A, 3.
On Joseph and Benjamin, see Zohar 1:153b,
155a–b. On Moses and Joseph’s bones, see Zohar
1:21b; Moses de León, Sheqel ha-Qodesh, 10
(12–13).
“Performed” renders ‫( אשתמש‬ishtammash), “use,
make use of,” serve, minister, have conjugal
relations. The verse in Exodus continues: for he
[Joseph] had solemnly made the children of
Israel swear, saying, “God will surely take notice
of you, and you shall take up my bones from here
with you.” See Genesis 50:25.
216. From the knees and below… Four
sons of Jacob were born to Rachel and Leah’s
maids, Bilhah and Zilpah. Dan and Naphtali
(born to Bilhah) symbolize, respectively, the
divine lower left leg (from the knee to the foot)
and the left foot joint. Gad and Asher symbolize
similar parts of the right leg and foot.
On the four sons of the maids, see Zohar
1:154a, 155a, 158a. On Naphtali being fast like a
hind, see BT Sotah 13a; Bereshit Rabbah 97, p.
1223; 98:17; Pirqei de-Rabbi Eli’ezer 39;
Midrash Tehillim 81:4; Leqaḥ Tov, Genesis 49:21.
Genesis 49:19 reads in full: Gad will be
raided by raiders, yet he will raid their heel.
Deuteronomy 33:24 reads: Blessed among sons
is Asher; may he be favored of his brothers,
dipping in oil his foot. The following verse reads:
Iron and bronze  ‫( מנעליך‬min’alekha), your bolts [or:
gate-bolts, bars, locks]. In later Hebrew, min’al
means “shoe,” and that sense of the word is
adopted by various translators of this verse
(including the Septuagint, Peshitta, and Vulgate).
217. All these are supernal images… The
twelve tribes symbolize the various limbs of the
sefirotic body. By appearing in the world, they
constitute the array of Shekhinah. Essentially, the
tribes of Israel are joints, or extensions, of the
divine Israel—Tif’eret Yisra’el, “Beauty of Israel.” In
the verse in Genesis the tribes are referred to as
‫( אלה‬elleh), these. When elleh, these, is joined by the
Divine Mother, Binah, known as ‫( מי‬mi), Who, these
two components constitute the complete name
‫( אלהים‬Elohim).
 Binah’sname Who implies that a seeker may
inquire about Her, unlike even higher realms,
which are so inaccessible that they cannot even
be questioned or explored. Still, one should not
expect any clear or conclusive answers about the
nature of Binah. Rather, the mystical name Who
becomes a focus of meditation, as question turns
into quest. See Shim’on Lavi, Ketem Paz, 1:91a:
“Concerning everything that cannot be grasped,
its question constitutes its answer.”
Already in the Midrash, Who appears as a
divine name designating “the one to whom Israel
said at the [Red] Sea, Who is like You? (Exodus
15:11).” See Eikhah Rabbah (Buber) 2:13;
Eikhah Rabbah 2:17; Pesiqta de-Rav Kahana
16:3. On Binah as Who, see Zohar 1:1b–2a, 3b–4a,
29b–30a, 45b, 85b–86a, 237b; 2:126b–127a,
138a, 139b, 197b, 226a, 231b; 3:185b, 204a. On
Elohim as a combination of elleh and mi, see Zohar
1:2a, 3b–4a.
On Shekhinah and the twelve tribes, see Zohar
1:155a, 157b–158a, 174a, 225b, 231b, 240b–
241a, 246a–b, 248a; 2:229b–230a; 3:62a, 118b;
Moses de León, Sefer ha-Rimmon, 8. On the
twelve joints, see Zohar 1:241a.
The expression “twelve ‫( מתיחין‬metiḥin),
extensions,” suggests the “twelve ‫( תחומין‬teḥumin),
boundaries (or limits, dominions),” referred to
elsewhere in the Zohar and recalling the twelve
‫( גבולי אלכסון‬gevulei alakhson), “diagonal borders”
(edges of a cube), mentioned in Sefer Yetsirah
5:1. See Bahir 64 (95); Ezra of Gerona, Peirush
le-Shir ha-Shirim, 511–12; Zohar 1:76b (ST),
199a; 2:58b, 62b, 64b, 66b, 229b; 3:78a, 148b.
218. Chieftain of Esau… When Jacob
wrestled with a supernatural being, he received
a new name. The full verse in Genesis reads: He
said, “Your name will no longer be Jacob,
but ‫( ישראל‬Yisra’el), Israel, for  ‫( שרית‬sarita), you have
strived, with divine and human beings, and have
prevailed.” In rabbinic sources, Jacob’s wrestling
partner is identified as Esau’s heavenly power,
Samael. Here, the old man links both Yisra’el and
sarita with ‫( שר‬sar), “prince,” or ‫( שררה‬serarah),
“princeliness, authority.” Samael acknowledged
that Jacob-Israel (symbolizing Tif’eret Yisra’el,
“Beauty of Israel”) had become prince with Elohim
—he had joined the primordial structure of Binah
(who includes within Herself all of the lower
sefirot).

The phrase ‫( כל אלה‬kol elleh), all these, alludes

to both the lower sefirot (known as elleh, these) and
Binah—either because all suggests Her total,
encompassing nature, or because the numerical
value of ‫( כל‬kol), all, is equal to Her name ‫( מי‬mi),
Who.
Because Jacob-Israel is linked with Binah, the
people of Israel will never be destroyed. In fact,
if they were, the divine name Elohim, Itself, would
cease to exist, since the two are interdependent.
Apparently, Elohim is known as “primordial (or
first) name” because it is the first divine name in
the Bible: In the beginning Elohim created…
(Genesis 1:1). On Esau’s prince wrestling with
Jacob, see Tanḥuma, Vayishlaḥ 8; Bereshit
Rabbah 77:3; Zohar 1:146a, 166a, 170a–171b,
179b. The full verse in Joshua reads: When the
Canaanites and all the inhabitants of the land
hear [that Israel has fled from her enemies], they
will surround us and wipe out our name from the
earth. And what will You do for Your great name?
219. Now that Israel are in exile… The
people of Israel, God’s children, are rooted in ‫אלה‬
(elleh), these, the lower sefirot who are children of
Binah. She is known as ‫( מי‬mi), Who, the other
component of ‫( אלהים‬Elohim). In time of exile the
Divine Mother withdraws from Her children,
interrupting the divine flow, and the structure of
Elohim collapses. However, when redemption
finally arrives, mi and elleh will reunite,
reconstituting the fullness of Elohim—as
demonstrated in the verse from Isaiah, which
describes the Israelites rushing back home from
exile.
The foundational prayer Kaddish opens:
“May His great name ‫( יתגדל‬yitgaddal), be exalted,
and sanctified.” Yitgaddal means “be increased,
enlarged, exalted, glorified.” Here, it alludes to
the restored fullness of Elohim, which cannot be
actualized without Israel.
On the separation of Binah from Her children,
see Zohar 1:219a; 2:85b; 3:12a. On the Kaddish,
see Zohar 2:129b. On “enlarging” the divine
name, see BT Sukkah 39a; Solomon ben Isaac,
Sefer ha-Pardes, 325–26; Tosafot, Berakhot 3a,
s.v. ve-onin; Moses de León, Sefer ha-Rimmon, 70
(and Wolfson’s note 3); Ta-Shma, Ha-Nigleh she-
ba-Nistar, 31; below, p. 458, n. 759.
The expression “will be fragrantly firm”
renders ‫( יתבסם‬yitbassam), “will be sweetened” or
“… firmly established.” The root ‫( בסם‬bsm) conveys
both senses. See Bereshit Rabbah 66:2; Midrash
Shemu’el 26:4; Zohar 1:30b, 31a, 34a, 37a, 56a,
137a; 2:10a, 94a, 143a, 147b, 168a, 227a; 3:18a;
Bronsnick, “Ha-Shoresh ‘Bsm’”; Scholem, Major
Trends, 165, 388, n. 44; idem, Kabbalah, 228.
220. When He created worlds… The name
Elohim emerged as the primordial structure,
encompassing Binah and Her sefirotic children.
The old man transforms the verse in Isaiah from
a question—Who created these?—into a
declaration: ‫( מי‬Mi), Who (namely, Binah),
created ‫( אלה‬elleh), these (the lower sefirot), thereby
fashioning the name ‫( אלהים‬Elohim). The lower sefirot
were enhanced by angelic forces, as indicated by
the continuation of the verse.
The full verse, referring originally to the
stars and constellations, reads: Lift your eyes on
high and see: Who created these? The one who
brings forth their array by number and calls
them each by name: because of His great might
and vast power, not one is missing. On this verse,
see Zohar 1:1b–2a, 3b–4a, 29b–30a; 2:126b,
226a, 231b. On Binah as Who, see above, note
217.
221. What is ‫במספר‬ (be-mispar), by
number?… The word ‫( מספר‬mispar), number,
apparently refers to Yesod, the Divine Son whose
power spans the lower sefirotic realm. The head
of this cosmic tree reaches Tif’eret (symbolized by
heaven), and its roots are embedded in Shekhinah
(symbolized by earth). The five ‫( רקיעין‬reqi’in),
“expanses” (or “firmaments, heavens”) are the
five sefirot from Ḥesed through Hod, which are
suspended from Yesod and share His name: mispar,
number.
For various interpretations, see OY; MM;
Scholem; MmD. On Christological associations of
the divine son, see Liebes, Studies in the Zohar,
146–52. The expression “whose head reaches
heaven” derives from Targum Onqelos, Genesis
28:12 (describing Jacob’s ladder).
222. Who has counted… Paralleling the two
sefirotic powers of Binah and Yesod, there were two
biblical figures who counted Israel in a census:
Moses and King David (see Numbers 1–4, 26; 2
Samuel 24). The reference to “the evil eye”
alludes to the belief that it is dangerous for a
human mass to be counted, perhaps because
assigning an exact number makes them
vulnerable targets for demonic forces. (See
Exodus 30:12, and Rashi, ad loc.; 2 Samuel 24.)
Moses and King David, however, were protected
from the evil eye. When Moses counted the dust
of Jacob, he was actually counting the people’s
divine roots: “smooth stones” from which issues
the flow of emanation. As the dust of the earth
provides food for the world, so Abraham’s seed
nourishes all nations.
The image of “smooth stones” derives from
BT Ḥagigah 12a, where the term ‫( בהו‬bohu),
emptiness (Genesis 1:2), is defined as “‫אבנים מפולמות‬
(avanim mefullamot), “slimy [or: smooth] stones, sunk
in the abyss, from which water issues.” See BT
Zevaḥim 54a; Targum, Job 28:3. On bohu, see Vol.
4, p. 153, n. 54.
The verse in Numbers reads: Who has
counted the dust of Jacob, or numbered ‫( רבע‬rova)
the seed of, Israel? The meaning of the unusual
term rova is unclear, though it probably means
“dust cloud,” or perhaps “a fourth” (that is, “Who
can number even a fraction of the Israelites?”).
The rendering seed is based on the root ‫( רבע‬rv’),
“to copulate.” See Milgrom, Numbers, and Alter,
Five Books of Moses, on the verse. On the sense
of “seed, copulation, mating,” see Leviticus
18:23; BT Niddah 31a; Tanḥuma, Balaq 12;
Tanḥuma (Buber), Balaq 20; Bemidbar Rabbah
20:19; Midrash Tehillim 139:3; Midrash
Aggadah, Numbers 23:10; Rashi and Rashbam
on Numbers 23:10; Zohar 3:211a.
223. U-mispar, Or numbered… Referring to
King David, the second biblical figure who
counted Israel. The old man apparently reads the
verse: or numbered  ‫( רבע‬rova), the reclining of,
Israel? (based on the Aramaic root ‫[ רבע‬rv’], “to lie
down”). David counted the female angels
accompanying Shekhinah, who is Herself pictured
as a bed upon which Tif’eret Yisra’el, “Beauty of
Israel,” lies.
For various interpretations, see OY; Vital;
MlN; Sullam; Scholem; MmD. On other meanings
of the term rova, see the end of the preceding
note. “Pearly feet” renders ‫( מרגלאן‬margelan), which
can mean “pearls” or “feet.” On the angels of
Shekhinah as pearls, see Zohar 1:147b, 149b (ST).

224. From then on, He counts all… The

subject now is apparently Yesod (parallel to
David), who is characterized as ‫( טוב עין‬tov ayin),
“(having) a good eye,” i.e., generous, and
therefore invulnerable to the evil eye (see above,
note 222). In the verse from Psalms, the word
‫( מספר‬mispar), number, is reinterpreted as the
subject rather than the object: Mispar, Number
(that is, Yesod), counts the stars. See above, note
221.
For various interpretations, see OY; Vital;
MlN; Sullam; MmD. On the expression tov ayin, “a
good eye,” see Proverbs 22:9. Cf. the description
of David in 1 Samuel 16:12: He was ruddy ‫וטוב ראי‬
‫( עם יפה עינים‬im yefeh einayim ve-tov ro’i), with fine eyes
and goodly to look on.
225. In the time to come… In describing
the Messianic age, Jeremiah does not name the
enumerator of Israel and simply calls him one
who counts. This befits the unified state of being,
when there will be no need to specify a
particular enumerator or a particular divine
quality.
226. When the blessed Holy One
arouses… When the time comes to revive the
dead, what will happen with the two bodies of a
single soul that has transmigrated? Which one of
them will be reunited with that soul? And which
of the transmigrator’s two fathers will claim him:
his original father, or the man who married his
widow and restored his soul to a new body? And
which mother will be his: his original mother, or
his widow who mothered him anew? See above,
pp. 43–46 and nn. 121, 128.
The old man has already addressed this issue
(see above, pp. 42–43 and nn. 117–19); now he
links it to the verse in Numbers: Who (Binah) has
counted the dust of Jacob—He knows every body
and soul and will arrange resurrection for each
one.
The phrase ‫( אדמת עפר‬admat afar), ground of dust,
is usually understood to mean the dust of the
earth, but the old man already explained it
hyperliterally: ground of dust, referring to adamah
(ground), the low stratum of earth where the
body is punished, and afar (dust), the surface of
earth, to where it is temporarily raised before
descending again. See above, notes 118–19.
On the resurrection of multiple bodies of a
single soul, see Zohar 1:131a; 3:308a–b;
Scholem, Shedim Ruḥot u-Nshamot, 191, 197;
OY; MmD. The expression “cycles revolve”
renders ‫( גלגולין מתגלגלן‬gilgulin mitgalgelan), which can
also be translated: “(How many) reincarnations
do they undergo (for this)?” See Sullam. On the
term gilgul (rolling, revolving, circulation,
transmigration, reincarnation), see above, notes
37, 85, 104, 108.
The verse in Daniel concludes: these to
everlasting life, those to shame and everlasting
contempt.
 227. In the Book of Enoch… According to
this source, the Companions saw the letters of
‫( אדמת עפר‬admat afar), ground of dust, rearranged as
‫ פ מ ת ר‬,‫( א ע ד‬alef, ayin, dalet; pe, mem, tav, resh). The
verse from Ecclesiastes alludes to those who died
previously and were then reincarnated and
enabled to fulfill their souls before dying again;
they are more praiseworthy than the living, who
are still alive (ibid.)—apparently meaning “than
those who have not died and been punished for
their misdeeds,” or “than those who have been
reincarnated but have not fulfilled their souls.”
The context in Ecclesiastes (4:2–3) reads: I
praise the dead, who have already died, more
than the living, who are still alive. But better
than both is one who has not yet been, who has
not seen the evil deeds that are being done
under the sun. See Zohar 1:187b, 188b; 3:182a–
b, 308b; Moses de León, Sefer ha-Mishqal, 144–
45. On the Book of Enoch, see above, note 111.
For various interpretations, see OY; Galante;
MlN; MmD.
228. A voice aroused… Interpreting the
phrase ‫( אדמת עפר‬admat afar), ground of dust, in a
new way. The cryptic pronouncement apparently
means: The first bodily structure is lowly admat,
ground, which is like refuse compared to the
second structure of the soul (containing holy afar,
dust), because now the reincarnated soul can
perfect itself.
For various interpretations, see OY; Galante;
MM; MlN; Sullam; MmD. Technically, admat is in
the construct state and means ground of.
229. Admat afar, Ground of dust—all of
them will awake… At the end of days, all who
have been reincarnated will rise from the dead.
Those who attained perfection in their second
lifetime by having children will be restored to the
World of the Female (“the world below”), though
they cannot regain their original status in the
World of the Male (“the world above”). (See
above, pages 50–51.) Those who failed to
engender new life, even when reincarnated, will
suffer shame. Although the demonic force itself
will be eradicated, those who reflected a
demonic aspect (by failing to procreate) will
endure as objects of contempt. See above, note
119.
Here the biblical word ‫( עולם‬olam), “eternity”
(everlasting), is reinterpreted according to its
later meaning, “world.”
230. Who caused all this?… The man who
refused to engender new life, thereby failing to
convey the flow from Yesod, which is the divine
phallus and site of the covenant of circumcision.
231. they did not know if it was day or
night… This ecstatic description echoes an
account about Rabbi Eli’ezer: when he
expounded Torah, “no one knew if it was day or
night.”
See Avot de-Rabbi Natan B, 13; Pirqei de-
Rabbi Eli’ezer 2, and David Luria, ad loc., n. 16;
Zohar 1:94b; 2:15a (MhN). Cf. Ibn Ezra on
Zechariah 14:7.
232. If you buy a Hebrew slave… The old
man now turns to the opening section of Torah
portion Mishpatim. The phrase with no payment
means “without paying for his redemption.”
Every male reflects the image of World of the
Male, the entire configuration of sefirot from Binah
(or Ḥokhmah) through Yesod. Every female bears the
image of World of the Female, Shekhinah. One who
faithfully serves God cleaves to Him, specifically
to the six sefirot from Ḥesed through Yesod, which
are known as “primordial years.” However, if he
abandons this holy service by neglecting or
violating the commandments (such as the
commandment to be fruitful and multiply), God
uproots him and forces him into servitude.
“Someone from six sides” may refer to
Metatron, the chief angel and Prince of the
World, who reflects the qualities of the six sefirot
from Ḥesed through Yesod. He himself is also
described as ‫( עבד‬eved), “servant” (or “slave”).
Alternatively (or also), the figure “from six sides”
may refer to a human male (reflecting the
sefirotic qualities of World of the Male), who
enslaves this person literally. Serving another
master for six years, the person is uprooted from
the divine six years, and is then delivered to
Shekhinah, World of the Female, who is the seventh
sefirah issuing from Binah. Thus, ‫( ובשביעית‬u-va-shevi’it),
and by [or: in] the seventh, he shall go free—
from servitude, though now he belongs to Her.
For various interpretations, see OY; Galante;
MM; MlN; MmD. On World of the Male, see
above, note 132. On the relation between
Metatron and “six sides,” see Zohar 2:94a
(standard edition), 115a (RM). On Metatron as
eved, “servant” (or “slave”), see Schäfer, Synopse
zur Hekhalot-Literatur, §§ 1, 227; Zohar 1:126a–
b (MhN), 181b; 2:94a (standard edition), 115a
(RM), 142b; 3:29a–b (RM), 82b (RM), 276a (RM).
He is often referred to as ‫( נער‬na’ar), “youth, lad,
servant.” See 3 Enoch 4:10; BT Yevamot 16b; Vol.
4, p. 359, n. 563.
233. If he does not want to abide in Her…
If he refuses to leave his servitude, he descends
further to the demonic realm. Fittingly, he is
marked with a blemish, as indicated in Exodus
21:5–6: If the slave declares, “I love my master,
my wife, and my children; I will not go free,” his
master shall make him approach the gods [or:
the judges], and make him approach the door or
the doorpost, and his master shall pierce his ear
with an awl, and he shall serve him forever.
According to rabbinic tradition, he shall
serve him forever means until the next Jubilee,
celebrated every fifty years. The old man
indicates that from that time on, once the man
dies he transmigrates in order to mend his ways
and return to serving God. He remains linked to
World of the Female, and if he is worthy he
fathers children who accompany (and are rooted
in) Shekhinah. Such children imitate the angelic
maidens who follow Her, as described in the
verse from Psalms.
On the rabbinic interpretation of forever, see
Mekhilta, Mishpatim 2; Targum Yerushalmi,
Exodus 21:6; BT Qiddushin 15a.
234. If he does not prove worthy even in
the transmigration of Jubilee… If, given this
opportunity of reincarnation provided by the
Jubilee, he does not marry and engender new
life, then his existence is totally unfulfilled. To
him the verse in Exodus applies: If he came by
himself (If, upon dying, his spirit enters the world
above without his having married and fathered
children), he shall go out by himself (his spirit
will be flung alone), until it reaches a certain
rock, apparently outside the Garden of Eden.
There his spirit encounters the remnant of a
spirit of a man who died childless, which had
been within his widow but left her (“abandoned
by his female”). (See above, note 117.) This spirit
blows upon his spirit, forcing him to roam
through the world by himself until someone
redeems him by providing him another chance to
transmigrate.
See Zohar 1:187b (Vol. 3, p. 142, n. 366). For
various interpretations, see OY; MlN; Sullam;
MmD.
On the image of a stone in a sling, see BT
Shabbat 152a: “Rabbi Eli’ezer said, ‘… The souls
of the wicked are continually muzzled, while one
angel stands at one end of the world and another
stands at the other end, and they sling their
souls [the souls of the wicked] to each other, as is
said: The soul of your enemies He will sling from
the hollow of a sling (1 Samuel 25:29).’” See
above, note 105.
On the remnant of a spirit hidden in the
clefts of a rock outside the Garden of Eden, see
above, note 117. On “the mighty rock,” cf. note
52.
The description “moving alone like a serpent
joining no other on the path” recalls the old
man’s riddle: “Who is a serpent that flies in the
air, moving in separation…?” See above, note 5;
and Bereshit Rabbah 99:11: “All the animals go
in pairs, whereas the serpent goes on the way all
alone.”
235. However, if he was husband to a
wife… The full verse reads: If he came by
himself, he shall go out by himself. If he was
husband to a wife, his wife shall go out with him.
The old man understands the second sentence to
mean: If he did marry and try to have children
but was unsuccessful, his spirit is not banished;
when he dies, his spirit does not enter the upper
worlds alone, nor does it leave to transmigrate
alone. Rather, since both husband and wife tried
sincerely, God reincarnates both of them,
arranging for them to find one another again,
remarry, and (if they prove worthy) have
children.
If that man had never married, then in his
reincarnation he would marry a divorcée, as
indicated below. See above, note 172.
On trying to engender new life but not
succeeding, see Zohar 1:187b; Moses de León,
Sefer ha-Rimmon, 250–51; idem, Sefer ha-
Mishqal, 141–42. On God not withholding
anyone’s reward, see above at note 115; BT
Pesaḥim 118a.
236. If his master gives him a wife… Now
Scripture returns to the case of a man who has
never married, “who goes out [from this world]
alone, without any female.” Shekhinah, the seventh
sefirah issuing from Binah, eventually redeems him
and hopefully restores him to this world through
reincarnation. Then he will find and marry a
divorcée, and the children born to them will
belong to Shekhinah, the master.
See above, notes 232–33. On the altar’s
shedding tears, see BT Gittin 90b, in the name of
Rabbi El’azar: “For whoever divorces his first
wife, even the altar sheds tears.” See above,
notes 171–72.
237. For if he returns… If the person turns
back in repentance and mends his ways by
having children, he also mends the damage he
caused in the sefirotic realm. By failing to convey
new life into the world, he had failed to imitate
and stimulate Yesod (the divine phallus and
gushing river of vitality), and had, as it were,
weakened the divine flow. Now he is accepted
above and becomes a ‫( בעל תשובה‬ba’al teshuvah),
“master of returning (or repentance),” returning
to his source (in World of the Male) and restoring
both himself and Yesod, whose rung he inherits.
For various interpretations, see OY; Galante;
MM; MlN; Sullam; MmD. On World of the Male,
see above, note 232. On nothing blocking the
way to repentance, see JT Pe’ah 1:1, 16b:
“Nothing withstands any master of repentance.”
See Maimonides, Mishneh Torah, Hilkhot
Teshuvah 3:14; Zohar 3:78b, 122b; ZḤ 19d
(MhN).
238. What is he shall go out by himself?…
Later the old man offers a different explanation
(see below at notes 304–6), but here he
interprets ‫( בגפו‬ve-gappo), by himself, according to
the sense of a similar-sounding word in Proverbs
describing Wisdom: She has sent out her
maidens to announce  ‫( על גפי‬al gappei), on the
summit of, the heights of the city. Just as in
there, gappei denotes elevation, so here, gappo
denotes a similar phenomenon: the elevated
state attained by “masters of returning.”
See BT Berakhot 34b, in the name of Rabbi
Abbahu: “In the place where ba’alei teshuvah,
masters of returning, stand, the completely
righteous cannot stand.” See Zohar 1:39a
(Heikh), 129b; 2:113b; 3:16b, 202b.
239. [109a] In the standard printed editions
of the Zohar, there appears here (106a–108b) a
long passage on teshuvah, beginning “We have
learned: Nothing in the world withstands teshuvah”
and extending to “there will be a new world by
the handiwork of the blessed Holy One.” I have
placed this passage below, beginning at note
331, as it appears in V20. See Yisraeli, Parshanut
ha-Sod, 22–28.
 Following this long passage in the standard
editions, there appears another passage (108b–
109a) beginning “If he comes  ‫[ בגפו‬be-gappo], by
himself” and extending to “he comes into its
wing, he will go out in its wing, as has been said,
all precisely arranged.” I have placed this below,
beginning at note 305, as it appears in V20. See
Yisraeli, Parshanut ha-Sod, pp. 26–27, n. 38.
240. Master of the earth  Shekhinah. See
above at note 236.
241. it is not in one’s power… A man does
not find a wife on his own; rather, his mate is
determined for him according to how a couple’s
souls are balanced and matched on the cosmic
scales before birth—or according to one’s merits,
which are weighed on the cosmic scales. In this
case, through fervent prayer and supplication,
the transmigrator is granted a wife by Shekhinah,
but one who was intended for another man. The
children whom they engender belong not to him
but to the master, Shekhinah, and they will inhabit
the World of the Female.
On balancing and matching couples before
birth, see JT Beitsah 5:2, 63a; Vayiqra Rabbah
29:8; Pesiqta de-Rav Kahana 23:8; Pirqei de-
Rabbi Eli’ezer 16; Bereshit Rabbati, p. 95; Zohar
1:229a; 2:255a–b (Heikh); Liebes, Peraqim, 329;
Vol. 3, pp. 380–81, nn. 403–404. (All of the
traditional sources cited here quote Psalms
62:10.) On the cosmic scales, cf. above, note 22.
See BT Sotah 2a, in the name of Resh Lakish:
“A man is paired with a woman only according to
his deeds.”
On being granted a wife originally intended
for another man, see BT Mo’ed Qatan 18b:
“Shemu’el said, ‘One is allowed to betroth a
woman during the intermediate days of a
festival, lest another [rival suitor] anticipate
him.’… But could Shemu’el have said, ‘Lest
another anticipate him’? Surely Rav Yehudah
said in the name of Shemu’el, ‘Every single day a
heavenly echo issues, proclaiming: “The
daughter of so-and-so for so-and-so!…”’….
Rather, ‘lest another anticipate him by
supplication.’” In other words, even though a
man’s mate has been decreed from above,
through prayer and supplication another suitor
can anticipate an unmarried man and obtain the
latter’s intended mate. See Zohar 1:73b, 91b,
229a; 2:101a (above at note 136); 3:78b, 283b–
284a.
On garden as representing woman, see Song
of Songs 4:12; Pirqei de-Rabbi Eli’ezer 21.
Above, the old man presents a different
interpretation of the verse If his master gives
him a wife. See above, note 236; MM; MlN.
242. Old man, old man!… He urges himself
to clarify the meaning and push open the gate of
wisdom any way that he can.
243. This poor unfortunate one…
Regarding this childless man whose soul has
been reincarnated, why are the children that he
engenders not considered his? Granted, he has
married a woman who was originally intended
for someone else; but after all, he did not marry
her on his own initiative—rather through God’s
grace—so why aren’t the children his?
244. This one… is not like other
transmigrators… This man never tried to have
children in his previous lifetime, so he never
expanded the Tree of Life, but rather forced it to
shed souls who could have flourished in the
world. Now reincarnated, he is given a wife not
intended for him by God and the children they
engender are not really his. Cf. Yisraeli,
Parshanut ha-Sod, 41, n. 97.
245. He to whom his master gave a wife…
As opposed to the man who never tried to have
children, there is the more common case of one
who tried but failed. After being reincarnated, he
is granted a wife by Shekhinah, and their children
are indeed his. If he had been completely
virtuous, his soul would never have been forced
to transmigrate, since his worthiness would have
compensated for his lack of children. Since he
was not that worthy, but at least tried to
engender, God reincarnates his soul and gives
him another opportunity.
See Zohar 1:187b. The verse in Isaiah is
addressed to the eunuchs, understood here as
those who failed to engender new life. Cf. below,
note 307.
Earlier, the old man presented a different
scenario for a man who tried and failed to have
children. See above, note 235; MM; MlN.
246. Whereas this one… If he prays
fervently, a reincarnated man who never tried to
have children in his first lifetime may be granted
a wife intended for another man. However, the
children whom they engender are not his but
God’s, in compensation for his initial failure to
procreate, which weakened and diminished the
spring of Yesod by preventing it from conveying
potential souls to the world. Afterward, this man
will be reincarnated once again in order to
engender children that are truly his.
For various interpretations, see OY; Galante;
MmD.
 247. you said that he endeavored in
vain… You said that the children he engendered
are not really his and were born to a wife who
was intended for another man; yet the following
verse indicates that both wife and children are
his: my wife… my children. For the biblical
context, see above, note 233.
248. this verse has emerged from behind
a wall… This verse surprised and contradicted
you. The verse contains fourteen words, with
thirteen spaces (“leaps”) between them.
249. the snowy day… See above, notes 66,
202. Then the old man confronted thirteen
scholars, who challenged his teachings.
250. When the time arrives… When the
woman is destined to find her true mate, God
kills this man who had temporarily married her
and he leaves this world without a wife or
children. See the end of Exodus 21:4: and he
shall go out by himself.
251. If the slave says, yes, says…
According to rabbinic tradition, the repetition of
the verb says indicates that the slave’s
declaration (I will not go free) is valid only if he
says this at the beginning of his six years of
servitude (or during those years) and says it
again at the end, before the beginning of the
seventh year.
See BT Qiddushin 22a. Cf. Mekhilta, Neziqin
2; Mekhilta de-Rashbi, Exodus 21:5; Sifrei,
Deuteronomy 121; Targum Yerushalmi, Exodus
21:5; JT Qiddushin 1:2, 59d.
252. Here, while he is still with this
woman… The old man moves from the simple
sense of the verse to his interpretation. Here, the
reincarnated person is still married to the
woman who was intended to be another’s wife,
but through fervent supplication he may change
the decree and gain her as his own true mate.
Just as he was able to anticipate the intended
husband and marry this woman ‫( ברחמי‬be-raḥamei),
“by supplication,” so now his supplication will be
accepted be-raḥamei, “with mercy.” See above, note
241.
253. I love my master… By declaring his
love for God and acting upon it, he gains divine
acceptance and is spared the ordeal of further
reincarnation. Instead, when he dies, he is
judged in heaven, punished by demonic forces
for a limited time (for not having engendered
children in his first lifetime), and then redeemed.
The reference to the Court and the divine
mark derive from Exodus 21:6: His master shall
make him approach ‫( האלהים‬ha-elohim), the gods [or:
the judges], and make him approach the door or
the doorpost, and his master shall pierce his ear
with an awl, and he shall serve him forever. See
above, note 233. On the heavenly lashes, see
Zohar 2:249b (Heikh). On the demonic nature of
foreskin, see above, note 69.
254. If when he is branded… The Jubilee,
the fiftieth year, signals the final liberation from
servitude and (here) from punishment. Even if
the Jubilee arrives only one day after this
person’s soul has been marked, his punishment
ends and he is ushered into the Divine Presence.
On the Jubilee and the end of servitude, see
above, note 233. There, the old man offers a
different scenario: from the Jubilee on, when
such a man dies he transmigrates.
The expression “until here” concludes the old
man’s interpretation of Exodus 21:5–6. See
above, notes 53, 79, 93.
255. Hear, O mountains… Until now, the
old man was battling the sea, engaged in the
profound and perilous theme of transmigration.
Now he suddenly shifts to the mountains, whose
significance unfolds below. He must contend with
both challenges.
The verse concludes: and He will contend
with Israel.
256. Two verses are written… The opening
two verses of this chapter seem contradictory.
According to the first verse, God’s ‫( ריב‬riv),
“grievance, contention, lawsuit,” is with the
mountains; according to next verse, it is with
Israel and to be heard by the mountains. (See the
end of the preceding note.)
The old man indicates that the mountains of
the second verse allude to Ḥesed, Gevurah, and
Tif’eret, who are also symbolized by the patriarchs:
Abraham, Isaac, and Jacob. This sefirotic triad is
summoned to hear God’s grievance. The
mountains of the first verse allude to the lower
sefirotic triad of Netsaḥ, Hod, and Yesod. Near them
lurks the “pursuer of quarrels,” apparently the
demonic force.
For various interpretations, see OY; Galante;
MM; MlN; Sullam; MmD. On mountains as
symbolizing the patriarchs, see Sifrei,
Deuteronomy 353; JT Sanhedrin 10:1, 27d;
Vayiqra Rabbah 36:6; BT Rosh ha-Shanah 11a;
Shir ha-Shirim Rabbah on 4:6; Tanḥuma, Ki Tissa
28; Shemot Rabbah 15:4, 26; 28:2; Zohar 1:87a,
208b; 2:58b.
257. and let the hills hear… now you
make them mountains… How can the lower
sefirotic triad be referred to as both mountains
and hills? The old man explains that compared to
the higher triad of Ḥesed, Gevurah, and Tif’eret, they
are hills, while on their own they are mountains.
258. and you firm ones… mountains…
These are two triads, united as one. The
mountains represent Ḥesed, Gevurah, and Tif’eret,
“three lofty ones,” which are situated above the
lower triad of Netsaḥ, Hod, and Yesod, known as firm
ones. Netsaḥ and Hod are pictured as two legs or
firm supports of the divine house, while Yesod (the
divine phallus) provides joy by uniting Tif’eret and
Shekhinah.

On Yesod as “joy of the house,” cf. BT Shabbat

152a, where Rabbi Shim’on son of Ḥalafta refers
to the phallus as “peacemaker of the home.” On
Netsaḥ and Hod as firm ones, see TZ 21, 43b–44a.

259. waging battle… The weak hand,

holding the shield, is poised for defense, while
the right hand is ready to strike. On the battle of
Torah, see above, note 74.
260. ‫( והאיתנים‬Ve-ha-eitanim), you firm ones…
‫( משכיל לאיתן‬Maskil le-Eitan)… The old man just said
that eitanim, firm ones, alludes to Netsaḥ, Hod, and
Yesod. However, another verse threatens this
teaching: Maskil le-Eitan, A maskil for Ethan. Since
Eitan is traditionally identified as Abraham, it
follows that his son and grandson were eitanim.
And since the three patriarchs symbolize Ḥesed,
Gevurah, and Tif’eret, the term eitanim really applies
to them, not to Netsaḥ, Hod, and Yesod.
The word ‫( משכיל‬maskil) is a literary or musical
term whose precise meaning is unclear. Ethan
the Ezrahite is probably the Temple singer and
musician mentioned in 1 Chronicles 15:17, 19.
See 1 Kings 5:11. On Abraham as Ethan the
Ezrahite, see Vayiqra Rabbah 9:1; BT Bava Batra
15a; Pesiqta de-Rav Kahana 4:3; Zohar 1:230b;
2:170b.
261. ‫( איתן‬Eitan), Enduring…morning of
Abraham… The old man responds to this
challenge by insisting that the word eitan
(enduring, firm) indicates Yesod rather than
Abraham. However, Yesod is linked with
Abraham’s sefirah, Ḥesed, the primordial light
illumining Yesod. Thus, Yesod is called “morning of
Abraham,” drawing light from his sefirah. He is
also the cosmic pillar supporting the world, as
indicated by His name: Yesod (Foundation).
Further, he is the streaming river of emanation.
The verse in Numbers is spoken by the
prophet Balaam. Abraham is often linked with
morning, based on Genesis 22:3: Abraham arose
early in the morning. Elsewhere in the Zohar, the
phrase “morning of Abraham,” refers simply to
Ḥesed. See Zohar 1:203a–b; 2:119b–120a; 3:204a,
233a, 242a. Its association here with Yesod is tied
to the verse in Genesis, whose context is the
story of Joseph, who symbolizes Yesod.
On Yesod as cosmic pillar, see above, note 215.
The image of the “river issuing from Eden”
derives from Genesis 2:10: A river issues from
Eden to water the garden…. In Kabbalah this
river symbolizes the flow of emanation issuing
from Ḥokhmah (identified with Eden) and conveyed
by Yesod into the garden of Shekhinah.
262. ‫( משכיל לאיתן‬Maskil le-Eitan), A maskil for
Ethan… This wording presents another
challenge. Maskil—which can also mean
“enlightens”—signifies the river Yesod, who
informs and enlightens Shekhinah (symbolized by
King David), conveying to Her hidden matters of
emanation. But if maskil is Yesod, then the following
phrase—le-Eitan, for [or: of] Ethan, the Ezrahite—
refers not to Yesod, but to his source of
illumination, namely Abraham’s sefirah, Ḥesed. So
once again it seems that eitan characterizes the
higher sefirotic triad (Ḥesed, Gevurah, and Tif’eret),
not the lower one (Netsaḥ, Hod, and Yesod).
On maskil as “interpreter,” see BT Pesaḥim
117a; Midrash Tehillim 24:3; Rashi on Psalms
88:1.
263. I am striking at this thought… He
fights back by showing that the phrase Ethan the
Ezrahite alludes to two sefirot, not one. Just as the
clause morning dawned includes both the river
of Yesod (morning) and the primordial light of
Abraham’s sefirah, Ḥesed (dawned), so Ethan the
Ezrahite includes both Yesod (Ethan) and the
patriarch’s sefirah, Ḥesed (Ezrahite).
On Abraham as (Ethan) the Ezrahite, see
above, end of note 260.
264. Here comes King Solomon… A verse
about him, conveying a further attack.
“The field” renders ‫( חקלא‬ḥaqla), used here in
the sense of “battlefield,” a nuance foreign to the
Aramaic word and probably deriving from
Castilian campo, “field, battlefield.”
265. the month of Ethanim… in which the
eitanim, firm ones, were born… The biblical
phrase refers to the month of Tishrei, preceding
the winter rains, when only the eitanim (“strongly
flowing” streams) are still filled with water. In BT
Rosh ha-Shanah 11a, Rabbi Eli’ezer interprets
the month of Ethanim as referring to the month
in which were born the eitanim, mighty [or: firm]
ones, of the world, namely the patriarchs. Here,
the challenge consists in the fact that the
patriarchs symbolize Ḥesed, Gevurah, and Tif’eret, and
that consequently eitanim refers to this triad, not
to Netsaḥ, Hod, and Yesod.
The first three letters of the word ‫( תשרי‬Tishrei)
are the last three letters of the alphabet in
reverse order. This backward (or upside-down)
pattern reflects the sternness of Din (Judgment),
which appears on Rosh Hashanah at the
beginning of Tishrei.
On the reversed letters of the alphabet, see
Zohar 1:2b, 55b–56a, 205b; ZḤ 88c–d (MhN,
Rut). The verse in Kings concludes: which is the
seventh month. See Targum Yonatan and Radak,
ad loc.
266. it is fitting that you leave the field…
The old man should quit the battlefield because
his interpretation is fatally flawed. If it were
written ‫( משכיל איתן‬Maskil Eitan), A maskil of Ethan—
with no Hebrew word separating maskil from Eitan
—then one could argue that the two are one and
the same, both signifying Yesod. But since it is
written ‫( משכיל לאיתן‬Maskil le-Eitan), A maskil for Ethan,
the two are separated and must refer to distinct
sefirot.

For various interpretations, see OY; Galante;

MlN; Sullam; MmD.
267. Here I will encounter King
Solomon… By demonstrating the true meaning
of this verse from Kings that pertains to him.
268. If it were written ‫( משכיל לדוד‬Maskil le-
David), A maskil for David… This wording would
indicate the two sefirot Yesod (known as maskil) and
Malkhut, or Shekhinah (symbolized by King David).
However, A maskil for Ethan alludes to another,
higher maskil, namely the divine brain, Ḥokhmah.
When the river of Yesod is aroused to unite with
Shekhinah, all the sefirotic limbs join with Him.
Then He ascends and receives from the brain a
flow channeled through Ḥesed (Abraham). Hence,
maskil le-Eitan means that the divine mind
enlightens Yesod (known as Eitan). And just as the
higher maskil emanates to Yesod, so the latter (the
lower maskil) enlightens David, conveying the
stream to Shekhinah.
See above, note 262. Behind the imagery lies
the ancient theory that sperm derives from the
brain. See below, p. 261, n. 200; p. 469, n. 795.
269. In the month of Ethanim… As
indicated above (at note 265), in this month were
born the patriarchs, known as eitanim, mighty [or:
firm] ones, and symbolizing Ḥesed, Gevurah, and
Tif’eret. But in fact, the old man explains, two
parallel triadic structures emerged in this
primordial month. The lower triad is called firm
ones and consists of Netsaḥ, Hod, and Yesod: the two
divine thighs and the firm phallus between them.
The higher, more concealed triad is called
mountains and consists of Ḥesed, Gevurah, and
Tif’eret.

270. When Moses ascended to receive the

Torah… According to a statement attributed to
Rav and Shemu’el (BT Rosh ha-Shanah 21b,
Nedarim 38a), “Fifty gates of understanding
were created in the world, and all were given to
Moses except for one.” Here, perhaps, this
tradition is blended with the theme of “seventy
aspects of Torah.”
The manuscripts V20 and N47, the Cremona
edition, and OY all read “fifty-nine.” The Mantua
edition (followed by nearly all later editions)
reads “sixty-nine.” Although “sixty-nine” sounds
more plausible (being immediately before the
final, seventieth key), “fifty-nine” may be correct,
alluding to the fullness of Yesod, the key that
opens Shekhinah. The seventy keys correspond to
the seven sefirot from Ḥesed through Shekhinah, each
of which includes ten aspects or keys. The first
key would be Ḥesed of Ḥesed; the next, Gevurah of
Ḥesed; the tenth, Shekhinah of Ḥesed; etc. The fifty-
ninth key would be Yesod of Yesod, the most potent
key.
For various interpretations, see OY; Galante;
MM; MlN; Sullam; MmD. On the fifty gates, see
Naḥmanides, Peirush al ha-Torah, intro, 3–4;
Zohar 1:3b. On the seventy aspects (or faces) of
Torah, see Bemidbar Rabbah 13:16; Otiyyot de-
Rabbi Aqiva (Battei Midrashot, 2:354); Vol. 1, p.
257, n. 1167. See Zohar 2:83b (Vol. 4, p. 462, n.
343). On the single key, see Zohar 1:3b; 2:174a;
3:250a.
271. Eitan, Firm one, and all those eitanim,
firm ones… The potent key of Yesod along with
other firm ones (linked with Netsaḥ and Hod). The
triad of Netsaḥ, Hod, and Yesod lies outside Tif’eret,
who constitutes the trunk of the sefirotic body.
Tif’eret, symbolized by Written Torah, conveys the
entire flow of emanation to the key, which then
epitomizes Written Torah. When Shekhinah,
symbolized by Oral Torah, prepares for union
with this key, the key attains full potency and
illumines Her. On the erotic quality of the key,
see Zohar 1:3b.
272. Since Oral Torah inherits…  Shekhinah is
characterized by Din (Judgment), so letters
possessed by Her are reversed. Tishrei (the
seventh month) symbolizes Shekhinah (the seventh
of the lower sefirot), and consequently the name
‫( תשרי‬Tishrei) begins with the last three letters of
the alphabet in reverse order. Shekhinah is also
known as God’s “name,” so fittingly the final
letter of ‫( תשרי‬Tishrei)—‫( י‬yod)—signifies the name
‫( יהוה‬YHVH), which balances the reversed letters.
The altar in the Tabernacle also symbolizes
Shekhinah, and its copper mesh is called ‫( רשת‬reshet),
which consists of the first three letters of ‫תשרי‬
(Tishrei). The definite article ‫( ָה‬ha), the, adds to this
triad the ‫( ה‬he) of ‫( יהוה‬YHVH). The prophetess
Deborah added the ‫( ו‬vav) of ‫( יהוה‬YHVH), producing
the word ‫( ותשר‬va-tashar), then sang. Thus all three
component letters of ‫( יהוה‬YHVH) are sealed within
Shekhinah by Her spouse.

For various interpretations, see OY; Galante;

MlN; Sullam. On the reversed letters and Tishrei,
see above, note 265. On Shekhinah as God’s name,
see Targum Onqelos and Targum Yerushalmi,
Exodus 20:21. On the altar symbolizing Shekhinah,
see above, note 171.
273. When that key opens Oral Torah…
The penetration and opening of Shekhinah by the
key of Yesod is reflected in the study of Oral Torah,
whose passages often begin with the formula ‫תניא‬
(tanya), “It has been taught,” an anagram of Yesod’s
name, ‫( איתן‬Eitan), “firm, enduring.” The term tanya
usually introduces a baraita, “an external
(teaching),” i.e., a Tannaitic tradition not
included in the Mishnah. Here, baraita alludes to
Yesod, the phallus situated immediately “outside”
the trunk of the sefirotic body.
Yesod’s companion sefirot, Netsaḥ and Hod,
represent the divine legs, supporting the trunk of
the body. They are known as ‫( איתנים‬eitanim), firm
ones, and in the context of Oral Torah, they are
called ‫( תנאים‬tanna’im), Mishnaic “teachers,” an
anagram of ‫( איתנים‬eitanim).
On tanya and eitan, see Zohar 3:238b (RM); TZ
21, 43b–44a.
 274. When these relate to Written
Torah… to Oral Torah… When Netsaḥ and Hod
pertain to Tif’eret (known as Written Torah), they
are described as eitanim, His “firm” supports.
Pertaining to Shekhinah, they are called tanna’im,
“teachers,” conveying the flow to Her.
275. I am on the field… Old and seemingly
feeble, but actually mighty. King Solomon will
observe the old man’s enduring strength,
acknowledge his interpretations, and leave in
peace—befitting the king’s name, ‫( שלמה‬Shelomoh),
which suggests ‫( שלום‬shalom), “peace.”
For the phrase “victor of battles,” see
Targum Onqelos, Exodus 15:3.
276. Return to your place… To the verse in
Micah. Now, though, weapons are unnecessary
since no further challenges will be raised.
277. Hear, O mountains—as we have
said… These symbolize Ḥesed, Gevurah, and Tif’eret.
The firm ones symbolize Netsaḥ, Hod, and Yesod, who
sustain Shekhinah, known as earth. See above,
notes 256–58.
278. Therefore he says to these, Hear, O
mountains… The prophet, realizing that the
divine grievance is unbearable, turns to the
sefirotic mountains to plead for the people. This
constitutes one quarrel. A second quarrel
consists of God contending with the mountains,
namely with the patriarchs, for example, with
Jacob (as described below).
For various interpretations, see OY; Galante;
MmD. On God reprimanding Israel like a father
chastising his son, see Deuteronomy 8:5.
279. Concerning Jacob… God has a
grievance against Jacob because he deceived his
twin brother, Esau, in their mother’s womb (as
explained below). Eventually, Jacob cunningly
obtained Esau’s birthright, and later he deceived
Isaac into giving him Esau’s blessing. When Esau
complained about his brother’s deceptive
behavior, he indicated that these two thefts were
actually one by saying He deceived me  ‫זה פעמים‬
(zeh fa’amayim), this two times:  ‫( בכרתי‬bekhorati), my
birthright, he took, and look, now he’s taken ‫ברכתי‬
(birkhati), my blessing. The phrase zeh fa’amayim is
normally understood as these two times, but
here the old man reads it hyperliterally: this two
times, reflecting the fact that ‫( בכרתי‬bekhorati), my
birthright, is an anagram of ‫( ברכתי‬birkhati), my
blessing, and that by stealing the first, Jacob also
stole the second; hence, this [single act of
stealing the birthright amounted to] two times
[namely, two thefts].
According to Genesis 25:26, when Esau and
Jacob were born, Jacob’s hand was grasping
Esau’s  ‫( עקב‬aqev), heel, and Jacob’s name ‫יעקב‬
(Ya’aqov) is etymologized as “heel-grabber.” In
Genesis 27:36, Esau adds another layer of
etymology by linking Ya’aqov with the verb ‫ויעקבני‬
(va-ya’qeveni), he deceived me.
Hosea 12:3–4 reads: YHVH has a grievance
against Judah, and will punish Jacob according to
his ways, and according to his deeds requite him.
In the womb ‫( עקב את אחיו‬aqav et aḥiv), he seized his
brother by the heel [or: he betrayed his brother,
he tried to supplant his brother], and in his
strength he strove with God. On Jacob’s striving,
see Genesis 32:25–33 and below. On “one that is
two,” cf. the old man’s riddle, above at note 5:
“two who are one.” On zeh fa’amayim, this two
times, see Zohar 1:145a; cf. 1:160a.
 280. Esau did not know… How Jacob
deceived him in the womb (as explained below),
but Samael, Esau’s heavenly prince, did know. At
the sound of Samael’s complaint (on behalf of
Esau), God shook the heavens. Samael could
have demanded that the blessing be restored to
Esau because Jacob had gained this deceptively
from their father, Isaac. Yet he only demanded
simple brotherhood, which Jacob had violated by
refusing to feed Esau until the latter handed over
his birthright. See Genesis 25:29–34; 27.
Jacob deprived Esau of both the spiritual and
physical benefits of the birthright. This lack is
indicated by the deficient spelling of ‫בכרתי‬
(bekhorati), my birthright, without the ‫( ו‬vav).
According to rabbinic tradition, Esau’s bitter
weeping over the loss of his blessing moved God
to reward him and his descendants with worldly
blessing and dominion, including dominion over
Israel. Esau symbolizes both the Roman Empire
and medieval Christianity, both of which
subjugated the Jewish people.
See Genesis 27:34, 38; Tanḥuma, Qedoshim
15; Tanḥuma (Buber), Toledot 24; Avot de-Rabbi
Natan B, 47; Midrash Tehillim 80:4; Seder
Eliyyahu Rabbah 14, 22, 28; Rashi on Psalms
80:6; Yalqut Shim’oni, Genesis 61; Zohar 1:145a,
146b; 2:12b; Yisraeli, “Za’aqato ha-Kevushah
shel Esav.”
281. he seized his brother by the heel…
deceiving him…  ‫( עקב‬Aqav), he seized…by the
heel, suggests ‫( עוקבא‬uqba), “deception.” Jacob
deceived Esau by making him emerge first into
the world and ceding earthly dominion to him,
thereby reserving the future world of bliss for
himself and guaranteeing that Jacob would
ultimately surpass his older twin.
 See Bereshit Rabbah 78:14; Devarim Rabbah
1:20; Tanḥuma, Terumah 9; Pirqei de-Rabbi
Eli’ezer (ed. Friedlander), 37; Seder Eliyyahu
Zuta 19; Zohar 1:172a; and the preceding note.
On the verse in Hosea, see above, note 279.
282. his hand gripping Esau’s heel…
Jacob grasped Esau, who was called heel, but
this name derives from the primordial demonic
serpent, whose curse in Genesis includes the
word heel. At present, the demonic forces led by
Samael, along with their earthly representatives,
strike Israel, but eventually all evil powers above
and below will be destroyed.
On the question of how Jacob could possibly
grasp Esau’s heel in the womb, see Radak on
Genesis 25:26 (ed. Mossad Harav Kook).
Biblical tradition, of course, associates “heel”
with Jacob, not Esau. See above, note 279. On
Esau as symbolizing Israel’s enemies, see above,
note 280. The full verse in Genesis 3 reads:
Enmity I will set between you and the woman,
between your seed and hers. He will strike you at
the head, and you will strike him at the heel.
283. These are the kings who reigned in
the land of Edom… Since Esau acquired this
world first, the kings of his nation (Edom)
reigned before any king reigned over the
Children of Israel.
On the verse in Genesis, see Zohar 1:177a–b,
223b; 2:108b; below, p. 546, n. 4; Liebes, Studies
in the Zohar, 65–67, 134–35.
284. In his strength he strove with God…
The simple meaning of in his strength does not
convey the deeper sense (the true “clarity of the
word”), namely, that Jacob embodied the
primordial beauty and power of Adam.
 See BT Bava Metsi’a 84a: “The beauty of our
father Jacob resembled the beauty of Adam.” The
old man transforms the Talmudic comparison
into an affirmation of identity. See Zohar 1:35b,
142b, 145b–146a, 168a, 222a; 2:141b, 169b; ZḤ
37c, 65a (ShS).
The full verse in Hosea reads: In the womb
he seized his brother by the heel, and in his
strength he strove with God. See above, end of
note 279.
285. As for Adam… He was overcome by the
seductive serpent because his potent son Seth
had not yet been born. Like Adam, Seth was born
circumcised.
On Seth, see Zohar 1:54b–55a; 2:168a, 231b.
On those who were born circumcised, see Avot
de-Rabbi Natan A, 2; Bereshit Rabbah 26:3; 63:7;
84:6; Vayiqra Rabbah 20:1; BT Sotah 12a;
Tanḥuma, Bereshit 11, Miqqets 3, Noaḥ 5;
Tanḥuma (Buber), Noaḥ 6; Midrash Tehillim 9:7;
Shemot Rabbah 1:20. The verse in Genesis
opens: Adam lived a hundred and thirty years.
286. What is the voice of a woman…? As
Cordovero notes (OY), this passage seems
incomplete.
On the voices of a woman and a serpent, see
Pirqei de-Rabbi Eli’ezer 34: “The voices of six go
from one end of the world to the other, and their
voices are not heard…. When the serpent sheds
its skin, [the voice goes forth from one end of the
world to the other—and] the voice is not heard.
When a woman is divorced from her husband,
the voice goes forth from one end of the world to
the other—and the voice is not heard. When a
woman joins with her husband in the first act of
intercourse, the voice goes forth from one end of
the world to the other—and the voice is not
heard. When the infant comes forth from its
mother’s womb, the voice goes forth from one
end of the world to the other—and the voice is
not heard.”
See David Luria, ad loc., nn. 20, 23; Bereshit
Rabbah 20:5; Vayiqra Rabbah 27:7; BT Yoma
20b; Pirqei de-Rabbi Eli’ezer 14; Zohar 1:118a
(MhN); 2:265a (Heikh); 3:168b–169a. Cf. Genesis
3:16; Isaiah 26:17; 42:14; Jeremiah 46:22. On the
union of the serpent and Eve, see BT Shabbat
145b–146a.
287. The voice of a serpent cannot join…
Its voice can cling to the voices of only two kinds
of women. The first is a woman who does not
follow the requirements of menstrual purity,
including refraining from intercourse until she
has immersed herself in water seven days after
any menstrual discharge. The second is a woman
who inflicts suffering upon her husband by
delaying her immersion and thereby postponing
legitimate intercourse. Any woman who hastens
to immerse herself before the full seven days
have passed causes the serpent’s voice to cleave
to hers; and similarly with any woman who
delays her immersion in order to tease or
torment her husband.
On prompt immersion, see Tosafot, Yoma 8a,
s.v. de-khulei alma; idem, Niddah 30a, s.v. u-shma
minnah; Beit Yosef, Yoreh De’ah 197:2 (citing this
Zohar passage); Scholem; Yisraeli, Parshanut ha-
Sod, 176–77.
288. What do we care if voice joins voice
or not?… If the serpent’s voice joins a woman’s
voice, this can lead to the death of children.
When the wicked Lilith roams the world, she
encounters these two voices; then the woman
becomes aroused and an evil spirit is conceived,
which enters the woman’s womb. When the
woman gives birth, Lilith assigns the spirit to toy
with the baby until Lilith herself arrives. Often
the infant dies.
The full verse in Ecclesiastes reads: I further
saw all the torments that are committed under
the sun. Look, the tears of the tormented—with
no one to comfort them! On the side of their
tormentors, power—with no one to comfort them.
The phrase “not as you say” apparently refers to
a midrashic interpretation of this verse,
according to which the tormented are
illegitimate children who are excluded from the
community of Israel by the power of the
Sanhedrin (their tormentors). See Vayiqra
Rabbah 32:8. Here, the tormentors are not
human, but rather Lilith and the evil spirit, who
kill innocent children. See above, note 38; Zohar
2:113a; 3:203a, 234a. Cf. Qohelet Rabbah on 4:1.
According to MM and Sullam, the subject of
“the woman is inflamed…” is Lilith, the wicked
female. On Lilith and the death of infants, see
above, p. 13 and n. 38. On the demonic laughter,
see above, note 43.
“Vessel” renders ‫( איפה‬eifah), a biblical
measure. See Zechariah 5:5–8, which describes a
woman of wickedness sitting in an eifah. The
printed editions and the text printed with OY
read here ‫( איבה‬eivah), “enmity,” apparently
referring to the opening of a demonic chamber
mentioned in Zohar 2:266a (Heikh). See Genesis
3:15; OY; Vital; Derekh Emet; Galante; Nitsotsei
Orot; MlN; Yisraeli, Parshanut ha-Sod, 159, n.
276.
289. now you have friends… No further
challenges confront the old man. Still, he intends
to continue striving for deeper meaning.
290. crouching sin lies by the opening…
The demonic serpent Samael lies by the opening
of the womb. When the woman lets out her final
cry before giving birth, he follows that cry.
Meanwhile, God sends an angelic key to open the
womb. The serpent leaves the opening of the
womb, but afterward he moves to the mother’s
swollen belly until she is purified from the ordeal
of giving birth.
On sin crouching, see Genesis 4:7: At the
opening crouches sin. See BT Berakhot 61a;
Qiddushin 30b; Sanhedrin 91b; Avot de-Rabbi
Natan A, 16; B, 16, 30; Qohelet Rabbah on 4:13;
Midrash Tehillim 9:5; Zohar 1:78b (ST), 165b,
179a; 2:219b, 267b.
On the woman’s final cry before giving birth,
see Vayiqra Rabbah 27:7; Pesiqta de-Rav Kahana
9:6. On the divine key opening the womb, see
Bereshit Rabbah 73:4; BT Ta’anit 2a–b. The
image of “the hill of the belly” may derive from
Song of Songs 7:3: Your belly is a mound of
wheat.
On the connection between the serpent’s
bite(s) and giving birth, see BT Bava Batra 16b,
where Rabbah interprets God’s words to Job out
of the whirlwind, explaining His wondrous
precision in nature: “Do you observe the calving
of does? (Job 39:1). This doe has a narrow
vagina. When she crouches to give birth, I
prepare a serpent who bites the vagina and she
is loosened of her offspring. If it comes one
second too soon or one second too late, she
immediately dies.” See Zohar 2:52b (Vol. 4, p.
266, n. 236); 3:249b.
 On God spinning revolutions, see Zohar
1:109a, 110a–b (Vol. 2, p. 157, n. 315; p. 159, n.
331).
291. All this because that belly was
thrust away… Samael possesses this power
because of the curse delivered to Eve: I will
greatly increase your birth pangs, in pain you
will bear children (Genesis 3:16). Yet, although
he is empowered to inflict pain at childbirth,
Samael was later thrust from Rebekah’s belly by
Jacob’s act of deception (see above, pp. 96–98
and n. 281) and he cannot dominate women’s
bellies—except for the belly of the straying wife,
which swells as a result of her drinking a potion
if she is guilty. See Numbers 5:11–31.
By providing a portion to Samael, the Torah
ensures that he will be occupied, assuaged, and
deterred from interfering in the realm of
holiness. On this theme, see Sifra, Shemini 1:3,
43c; Pirqei de-Rabbi Eli’ezer 46; Naḥmanides on
Leviticus 16:8; Moses of Burgos, Ammud ha-
Semali, 158–59; Zohar 1:11a, 64a, 65a, 113b–
114b, 138b, 145b, 174b, 190a, 210b; 2:33a,
130a, 141a, 152b, 154b, 169a, 184b–185a, 203b,
237b–238a, 242b, 266b, 269a; 3:63a–b (Piq),
101b–102a, 202b–203a, 224a–b, 258b–259a; ZḤ
20c (MhN), 46c, 86b–c (MhN, Rut), 87b–c (MhN,
Rut); Moses de León, Sefer ha-Rimmon, 165–67;
idem, Sefer ha-Mishqal, 124–27; idem, She’elot
u-Tshuvot, 49; Tishby, Wisdom of the Zohar,
2:453–54, 3:890–95, 959; Vol. 4, p. 140, n. 13.
292. I have not seen you… Apparently
meaning, “Even though I never saw you before, I
have revealed all this to you.” For another
interpretation, see Yisraeli, Parshanut ha-Sod,
244–45.
 293. All words are tiresome… Even the
Torah’s account of Jacob’s wrestling match is
tiresome, in the sense that it describes
weakness. According to rabbinic tradition,
Jacob’s wrestling partner was Samael, the
heavenly prince of his brother, Esau. By
wrenching Jacob’s thigh (which corresponds to
the divine thigh, Netsaḥ), Samael weakened the
power of prophecy (which derives from this
sefirah). Netsaḥ remained impaired until the prophet
Samuel appeared and retrieved the thigh from
Samael, depriving him of it and restoring
prophecy.
On Jacob wrestling with Samael, see above,
note 218. On the weakening of Netsaḥ and
Samuel’s role in restoring it, see Zohar 1:21b,
170b–171a; Moses de León, Sheqel ha-Qodesh,
11 (13–14). See 1 Samuel 3:1: In those days the
word of YHVH was rare; vision was not
widespread. On Samuel lifting the thigh, cf. 1
Samuel 9:24.
The full verse in Ecclesiastes reads: All ‫הדברים‬
(ha-devarim), things [or: words], are tiresome; no
human can utter them; the eye is never satisfied
with seeing, nor the ear filled with hearing.
Genesis 32:26 concludes: and the socket of
Jacob’s thigh was wrenched as he wrestled with
him.
294. The blessed Holy One did not rob…
him totally… Although Samuel retrieved the
thigh from Samael, God compensated Samael
with the thigh of the straying wife. Similarly, in
exchange for the belly that was confiscated from
Samael, God compensated him with the belly of
the straying wife. All this, to ensure that the
demonic force would not intrude on the realm of
holiness.
 See Numbers 5:27, describing what will
happen to the straying wife after she drinks the
potion: Her belly will swell and her thigh sag.
See above, note 291.
295. ‫( ולנפיל ירך‬Ve-lanpil yarekh), and to sag the
thigh… Why this unusual form of the verb,
rather than ‫( ונפלה‬ve-nafelah), and (her thigh) will
sag, as in verse 27, or her thigh will be broken?
Because, the old man explains, this causative
form means “to throw down,” implying that a
portion is thrown to Samael, like throwing a dog
a bone to keep him occupied and satisfied.
See above, note 291. On the metaphor of
throwing a bone to a dog, see Zohar 2:152b;
3:63a–b (Piq), 197a; ZḤ 86b (MhN, Rut). The
verse in Numbers reads: This cursing water will
enter your innards to swell the belly and to sag
the thigh.
296. The only thing that tormented him…
What pained Samael most deeply was losing the
thigh, which he had won from Jacob by wrestling.
297. All his chariots and company… All of
Samael’s forces pursue the missing thigh.
Consequently they attack scholars’ knees, which
thereby grow weary—even though scholars are
sitting and studying most of the time and rarely
move their knees. “Every thing returns to its
place” could conceivably imply that Jacob’s thigh
was restored to holiness, but its primary sense is
that the demonic powers manage to retrieve a
semblance of the thigh by attacking scholars’
knees. This divine concession occupies the
demons, thereby enabling Israel to dwell in
holiness. Israel imitates this divine strategy by
providing the Other Side with its own portion in
order to keep it occupied and satisfied. (See the
sources cited above, note 291). Since God wants
Israel alone to engage in holiness, it is forbidden
to teach Torah to Gentiles.
In his mother’s womb, Jacob thrust Samael
away (see above, note 291); later, Samuel thrust
him away (see above, note 293). The nations’
hatred of Israel derives from this rejection of
Esau’s heavenly prince.
On demonic forces causing weariness in
scholars’ knees, see BT Berakhot 6a: “Abba
Benjamin says, ‘If the eye were empowered to
see, no creature could endure the demons.’
Abaye said, ‘They are more numerous than we
are, and they stand over us like a mound to a
furrow.’ Rav Huna said, ‘Every one of us has a
thousand on his left and ten thousand on his
right.’ Rava said, ‘The crushing in the Kallah
[i.e., biannual study session] comes from them.
Weariness of the knees comes from them. The
wearing out of scholars’ clothes is due to their
rubbing. The bruising of feet comes from them.’”
On the prohibition against teaching Torah to
Gentiles, see BT Ḥagigah 13a, in the name of
Rabbi Ammi (quoting Psalms 147:20). See Zohar
3:73a. The context in Psalms reads: He tells His
words to Jacob, His statutes and laws to Israel.
He has not done so for any other nation, and the
laws they know not. Hallelujah.
On the reason for anti-Semitism, see Zohar
1:182b (Vol. 3, p. 113, n. 184). On Israel as God’s
portion, see Deuteronomy 32:9: For YHVH’s share
is His people, Jacob His allotted inheritance.
298. a dog who snatched a pure bird… A
kosher bird. Similarly, Samael, the heavenly
prince of Esau, is given the belly and thigh of the
straying wife in place of all women’s bellies and
Jacob’s thigh.
 299. She strays from her husband… Just
as Lilith strays from her partner, Samael, and
seduces humans, so the straying wife betrays her
husband.
See Zohar 3:231b. The subject of the verse in
Proverbs is the alien woman mentioned in the
preceding verse and identified here with Lilith.
300. This woman acted like her… The
straying wife imitates Lilith, yet Lilith torments
her.
301. did Solomon come to teach only
this?… Traditionally, Solomon is regarded as the
author of Ecclesiastes. Some of his statements
there seem shocking or even heretical; this
verse, for example, seems to indicate that no
human action is worthwhile. There must be some
deeper meaning.
See Vayiqra Rabbah 28:1; BT Shabbat 30b;
Pesiqta de-Rav Kahana 8:1; Qohelet Rabbah on
1:3; 11:9; Zohar 1:91b, 195a, 223a–b; 2:59a;
3:64a, 157a, 177b, 182a, 236a.
302. a person in the world who engages
constantly in evil… Namely, the demonic
personality, Samael. The old man distinguishes
between ‫( עמל‬amal), which can mean “toil,
mischief, trouble, harm,” and ‫( יגיע‬yegi’a), “labor,
toil.” Samael engages constantly in amal,
“mischief.”
On the demonic force as adam (human,
person), see above, note 22; Liebes, Peraqim, 46.
303. He strives for evil… The demonic
personality, Samael, engages in evil under the
sun, seducing human beings on earth. However,
God has made him impotent; otherwise, he would
proliferate and destroy everything. Thus, all his
(mischievous) toil is fruitless. A human being
who does not strive to have children imitates the
impotent Samael and clings to him.
On the significance of the wording under the
sun, see Vayiqra Rabbah 28:1; BT Shabbat 30b;
Pesiqta de-Rav Kahana 8:1; Qohelet Rabbah on
1:3. On the impotence of the demonic force, see
above, note 176.
304. Ruth said, Spread the wing… Ruth
asked Boaz to spread the ‫( כנף‬kenaf), “hem” (or
“skirt, wing”) of his garment over her, that is, to
marry her. God protects a person in this world in
order for him to be fruitful; but one who refuses
to fulfill the divine purpose comes under the
wing of the impotent Samael.
The verse in Exodus, referring to a slave,
reads: If he comes  ‫( בגפו‬be-gappo), by himself, he
shall go out be-gappo, by himself. Here, the old
man interprets gappo according to Aramaic ‫גפא‬
(gappa), “wing,” yielding the reading: he comes
into [i.e., under] its wing.
The description “like a serpent moving
alone” recalls the old man’s riddle: “Who is a
serpent that flies in the air, moving in
separation…?” See above, notes 5, 234; and
Bereshit Rabbah 99:11: “All the animals go in
pairs, whereas the serpent goes on the way all
alone.”
On the image of spreading the hem, see
Ezekiel 16:8.
305. [108b] The following passage
(extending to “all precisely arranged” on p. 108,
before n. 309) I have placed here, as it appears
in V20. See above, note 239.
 306. If he comes  ‫( בגפו‬be-gappo), by
himself… The verse continues: he shall go out
by himself. Targum Onqelos renders ‫( בגפו‬be-gappo)
as ‫( בלחודוי‬bi-lḥoldoi), “by himself.” The old man
acknowledges this as a fine simple meaning, but
probing more deeply, he links gappo to the
Aramaic word ‫( גפא‬gappa), “wing.” (See above,
note 304.) He paraphrases a formulation in
Seder Rabbah di-Vreshit, 17 (Battei Midrashot,
1:28): “The entire world stands on one fin of
Leviathan.”
Leviathan is the primordial sea monster who,
together with his mate, threatened the world
until they were vanquished by God. In the time to
come, the righteous will feast at a banquet, and
their main course will be Leviathan’s female
partner. See BT Bava Batra 74b: “God created
the great sea serpents (Genesis 1:21)…. Rav
Yehudah said in the name of Rav, ‘Everything
that the blessed Holy One created in His world,
He created male and female. Even Leviathan the
elusive snake and Leviathan the writhing snake
(Isaiah 27:1) He created male and female, and if
they mated with one another they would destroy
the entire world. What did the blessed Holy One
do? He castrated the male and killed the female,
salting her for the righteous in the world to
come.’” The expression “cooled [the sexual ardor
of] the female” (employed by the old man)
appears in the continuation of this Talmudic
passage, referring to the legendary Behemoth.
Here Leviathan’s single wing represents the
impotent demonic couple. The notion that the
world stands on this wing may mean that evil
and punishment play a vital role in the divine
plan. Still, Leviathan and his mate cannot
procreate. A man who fails to engender new life
enters, as it were, beneath the impotent “wing”
of Leviathan, and after death he is fittingly thrust
into Leviathan’s demonic domain, banished from
the heavenly realms.
On the fin(s) of Leviathan, which support(s)
the world, see Apocalypse of Abraham, 21;
Midrash Konen (Beit ha-Midrash, 2:26); Midrash
Aseret ha-Dibberot (Beit ha-Midrash, 1:63);
Pirqei de-Rabbi Eli’ezer 9; Eleazar ben Judah of
Worms, Sodei Razayya, 1:1:31; Zohar 1:30b;
2:34b; 3:279a (RM). Cf. Pesiqta Rabbati, add.,
194b.
On Leviathan and his mate, see Targum
Yerushalmi, Genesis 1:21; Isaac ben Jacob ha-
Kohen, Ma’amar al ha-Atsilut ha-Semalit, 262–63;
Zohar 1:34b, 46b; 2:34a–b; Idel, “Livyatan u-Vat
Zugo.” On the impotence of the demonic force,
see above, note 176.
On not entering the heavenly curtain, see
above, note 105. On gappo, see Rashi and Ibn Ezra
on the verse.
307. ‫( ערירים‬Aririm), Childless, they will
die… The deficient spelling ‫( ערירם‬aririm), without
the second ‫( י‬yod), indicates a single combination
of male and female: since this person failed to
have children, he entered beneath the wing of
the demonic male in his lifetime, and upon death
he will cling to the demonic female. God does not
welcome anyone who has “emasculated” himself
by failing to engender new life.
The rare biblical term ‫( ערירים‬aririm) apparently
means “stripped,” hence, “stripped of children,
childless.” The biblical context describes the
punishment for having sexual relations with
one’s aunt: childless they will die (the plural
subject they referring to both the nephew and
his aunt). See Targum Onqelos, Leviticus 20:20;
Zohar 1:228b.
In the Masoretic text, the word aririm is not
spelled deficiently. The old man may be playing
with another deficient spelling, in Genesis 1:21:
‫( תנינם‬tanninim), sea serpents, which is interpreted
as referring to Leviathan without his mate. See
Bereshit Rabbah 7:4; Zohar 2:34a–b, 176b
(SdTs); Minḥat Shai on the verse. Cf. the
preceding note.
For various interpretations, see Galante;
MlN; Sullam; MmD. Here, the theme of
impotence may allude to Christian celibacy and
the monastic ideal, to which the Zohar is
absolutely opposed. See above, note 176.
308. Come and see from a sacrifice…
According to the verse in Leviticus, Anything
with squashed or crushed or tom or cut testicles
you shall not offer to YHVH, and in your land you
shall not do it.
On the prohibition against human castration,
see Sifra, Emor 7:11, 99a; BT Shabbat 110b. On
the prohibition against castrating any creature,
see Sifra, Emor 7:11, 99a; BT Ḥagigah 14b;
Zohar 3:63a (Piq). On the link between castration
and the Other Side, see above, notes 176, 306.
309. If he endeavored… If he married yet
did not want to have children (or if his wife did
not want to), when he dies and enters the upper
world childless, he will be subjected to the
demonic male; and his wife, to the demonic
female.
“They disregarded the handiwork of their
Lord” means that they failed to participate in the
miraculous act of creating new life. The full verse
in Exodus reads: If he comes [or: came] by
himself, he shall go out by himself. If he was
husband to a wife, his wife shall go out with him.
See above, note 306.
310. The grievance brought by the
blessed Holy One… Previously, the old man had
discussed various aspects of God’s grievance and
had interpreted the word mountains in Micah 6:1
as referring to Netsaḥ, Hod, and Yesod, and the word
mountains in Micah 6:2 as referring to Ḥesed,
Gevurah, and Tif’eret. (See above, pp. 89–97 and n.
256.) Now he offers another interpretation of the
mountains in the first verse. These “mountains
below” signify angels, regarding whom Israel
sinned by drawing down angelic powers
contained within the stars and by conjuring the
angels for material benefit. Consequently, God
contends with the angels, interfering with the
transmission of their power, and the entire
process collapses.
On drawing down astral powers, see
Maimonides, Guide of the Perplexed 3:29; Zohar
1:99b–100a; 2:69a, 172a–b. On God interfering
with the conjuring of angels, see Eikhah Rabbah
2:5. On the connection between angels and Netsaḥ
and Hod, see Zohar 2:232a.
“Ministering” and “service” render ‫שמושא‬
(shimmusha), whose root means “to use, perform,
serve, minister, wield, make theurgic use (as in
conjuring).” The phrase “they were not baffled”
derives from Daniel 4:6, where ‫( אניס‬aneis), literally
“oppresses, constrains,” means in context
“overwhelms, intimidates, baffles.”
311. Who are the hills?… Angelic maidens
serving Shekhinah.
In midrashic literature, hills signifies the
matriarchs (Sarah, Rebekah, Rachel, and Leah).
Here, “matriarchal maidservants” renders ‫אמהות‬,
which can be construed as immahot, “mothers,
matriarchs,” or amahot, “maidservants,” or both.
On hills as the matriarchs, Mekhilta, Amaleq
(Beshallaḥ) 1; Sifrei, Deuteronomy 353; JT
Sanhedrin 10:1, 27d; Vayiqra Rabbah 36:6; BT
Rosh ha-Shanah 11a; Pesiqta de-Rav Kahana 3;
Tanḥuma, Balaq 12; Tanḥuma (Buber), Balaq 19.
Cf. above, note 256. On the verse in Psalms, see
above at note 233.
312. Israel acted like this… Drawing down
astral powers, thereby collaborating with lower,
demonic rungs. By doing so and by committing
other sins—such as that of the straying wife,
whose “thigh” sags—Israel empowered the
demonic forces.
The virtuous Mordecai was descended from
Jacob, while (according to tradition) the wicked
Haman was descended from Esau. A legend
relates that once, in a desperate situation,
Mordecai supplied Haman’s troops with
provisions in exchange for Haman selling himself
to Mordecai as his slave. Their pact was written
on the legging on Mordecai’s knee. Later, when
Haman was appointed as royal minister,
Mordecai stretched out his leg toward Haman,
reminding him of their agreement, thereby
enraging Haman. Here, Haman represents
Samael, and Mordecai, by revealing his leg,
enrages his demonic foe by demonstrating that
the thigh which was “fittingly” Samael’s
(because he had won it by wrestling with Jacob)
has now been restored to Jacob’s descendant,
Mordecai.
See Targum Ester (Targum Yerushalmi) 3:2;
Targum Ester 3:6; 5:9; Ginzberg, Legends,
4:397–99; 6:464, nn. 104–5. On the straying wife,
see above, notes 291, 294, 298.
313. Rebekah took the precious garments
of Esau… Wearing Esau’s clothes, Jacob tricked
his father, Isaac, and stole Esau’s blessing.
Consequently, the demonic powers have a
pretext to wear out the clothes of scholars, who
embody the quality of Jacob (who dwelled in the
tents of Torah). Similarly, because Samael won
Jacob’s thigh by wrestling with him, the demonic
forces have a pretext to cause weariness in
scholars’ knees. Otherwise, scholars’ clothes
would not wear out so soon nor would their
knees grow weary, since they spend most of their
time sitting and studying, not exerting
themselves physically.
On the demons wearing away scholars’
clothes and causing weariness in their knees, see
above, note 297. In Genesis 25:27, Jacob is
described as dwelling in tents, which is
interpreted midrashically as dwelling in tents of
Torah. See Bereshit Rabbah 63:10; Targum
Onqelos and Targum Yerushalmi, Genesis 25:27;
Tanḥuma (Buber), Vayishlaḥ 9.
On nothing happening unjustly, cf. BT
Berakhot 5b: “Is the blessed Holy One suspect of
executing judgment unjustly?” On the clause
“every thing returns to its place,” see above,
note 297.
314. I returned and saw all the
torments… The speaker is King Solomon, the
traditional author of Ecclesiastes. The verse
reads: I returned and saw all  ‫( העשוקים‬ha-ashuqim),
the torments [or: oppressions], that are
committed under the sun. Look, the tears of ha-
ashuqim, the tormented—with no one to comfort
them! On the side of their tormentors, power—
with no one to comfort them.
Earlier the old man had briefly discussed
part of this verse (see above at note 288). Now
he probes more deeply, starting with its first
word. The expression I returned and saw is
usually understood as Again [or: Next] I saw, I
further saw, I turned to see, but here the old man
reads it hyperliterally.
Instead of ‫( נעשים‬na’asim), are committed, the
old man records ‫( נעשו‬na’asu), were committed [or:
done, made], and his subsequent interpretation
of the verse depends on the past tense. Perhaps
he is confusing this verse with (or playing on)
Ecclesiastes 1:14: I have seen all the deeds ‫שנעשו‬
(she-na’asu), that were done, under the sun. See
Zohar 3:234a; Zohorei Ya’bets.
315. However, I returned and saw… King
Solomon literally returned from his fantastic
daily adventure. Each morning he would turn
toward the rising sun and see certain signs in the
sky. Then he turned toward the north, which
symbolizes harsh Judgment, source of the
demonic powers. An eagle appeared and gave
Solomon two leaves, which the king realized
were from the two fallen angels, Uzza and Aza’el,
known respectively as falling and eyes
uncovered.
According to rabbinic legend, the angels
Uzza and Aza’el opposed the creation of Adam
and Eve, fell from heaven, and were attracted by
the daughters of men (Genesis 6:2). They were
punished by being bound in chains of iron in the
Mountains of Darkness, from where they still
manage to wreak havoc, teaching sorcery to
humans. Their names here, falling and eyes
uncovered, derive from a description of the
prophet Balaam in Numbers 24:4: Oracle of one
who hears God’s sayings, who beholds a vision of
Shaddai, falling with eyes uncovered. (Cf. ibid.,
16.) According to the Zohar, Balaam consulted
these two fallen angels.
See 1 Enoch 6–11; Jubilees 5; BT Yoma 67b;
Aggadat Bereshit, intro, 39; Midrash Avkir, 7
(cited in Yalqut Shim’oni, Genesis 44); Pirqei de-
Rabbi Eli’ezer 22; Zohar 1:9b, 23a (TZ), 25a–b
(TZ), 37a, 37a (Tos), 58a, 126a, 133b; 3:60b,
144a (IR), 184b, 194a, 207b–208b, 212a–b, 233a–
b; ZḤ 81a–b (MhN, Rut); Ginzberg, Legends,
1:147–51. Cf. Testament of Solomon 6:1–3.
On Solomon and the eagle, see Qohelet
Rabbah on 2:25; Zohar 3:233a–b; Ginzberg,
Legends, 4:149–50; 6:291, nn. 50–53; Steinsaltz,
“Ha-Nesher ha-Gadol.” Cf. the reference to an
eagle in the old man’s riddle, above at note 5. On
seeing signs in the morning sky, see Zohar
2:130b. On the pillars of cloud and fire, see
Exodus 13:21–22.
316. He sealed his throne with a signet
ring… Before departing on the eagle’s wings,
King Solomon sealed his throne so that the
demon Ashmedai would not usurp it.
See BT Gittin 68a–b; Ginzberg, Legends,
4:165–72; 6:299–300, n. 86; Vol. 3, p. 220, n. 251.
317. The eagle mounted… Transporting
him to the abode of Uzza and Aza’el. With the
verse from Isaiah, Solomon implores God to
subdue the demonic forces.
See Qohelet Rabbah on 2:25, in the name of
Rabbi Shemu’el son of Rav Yitsḥak: “Solomon
had a large eagle upon which he rode and
traveled to Tadmor in the desert and returned in
one day, as is written: He [namely, Solomon] built
[i.e., fortified] Tadmor in the desert (2 Chronicles
8:4).” See Zohar 3:233a–b.
Tadmor was an important oasis in the Syrian
desert, known as Palmyra in classical sources.
(Palmyra is a translation of the Semitic name
Tadmor, which is probably connected with the
word tamar, “palm tree.” Cf. 1 Kings 9:18.) Here,
the name appears as Tarmod, as in some rabbinic
sources. The rabbis viewed the city with
animosity, and according to midrashic tradition
the Palmyrenes participated in the destruction of
the First and Second Temples. According to Arab
legend, Tadmor was built by jinns (spirits,
demons) under the command of Solomon. See JT
Ta’anit 4:6, 69b; Bereshit Rabbah 56:11; Eikhah
Rabbah 2:4; BT Yevamot 17a; Hitti, History of
Syria, 389; Yisraeli, Parshanut ha-Sod, 166–68.
The olive tree mentioned here is the source
of the two leaves brought to Solomon by the
eagle. See above at note 315. On “four hundred
parasangs,” see BT Gittin 68b, where Ashmedai
hurls King Solomon this same distance.
The Mountains of Darkness appear in
rabbinic stories about the campaigns of
Alexander the Great and refer there to a region
of Africa. See Bereshit Rabbah 33:1; Vayiqra
Rabbah 27:1; BT Tamid 32a–b; Pesiqta de-Rav
Kahana 9:1. Cf. Jeremiah 13:16 (and Rashi and
Radak, ad loc.); Bemidbar Rabbah 16:25;
Midrash Aggadah, Numbers 24:22; Leqaḥ Tov,
Exodus 10:23; Sekhel Tov, Exodus 10:2. See
above, note 315; Zohar 1:9b; 2:191a; 3:196a,
208a, 212a, 233a, 249b, 259b, ZḤ 81a–b (MhN,
Rut).
318. He entered there… By the power of
the ring engraved with the Divine Name, King
Solomon elicited from Uzza and Aza’el whatever
he wished to know of alien, demonic wisdom.
Then Solomon returned and saw—returning to
his throne, he now understood the role played by
demonic forces in tormenting humans on earth
and he conveyed elements of alien wisdom in a
holy idiom.
On the ring, see above at note 316; Zohar
3:233b. Cf. BT Gittin 68a–b. On the relation
between demonic wisdom (or sorcery) and holy
wisdom, see Zohar 1:99b–100b; Cohen-Alloro,
“Ha-Magyah ve-ha-Kishuf be-Sefer ha-Zohar”;
Idel, “The Magical and Neoplatonic
Interpretations of the Kabbalah in the
Renaissance”; idem, “Hermeticism and Judaism”;
Liebes, “Zohar and Iamblichus.”
As mentioned above (note 314), the verse in
Ecclesiastes reads: I returned and saw all ‫העשוקים‬
(ha-ashuqim), the torments, that are committed
under the sun. Look, the tears of ha-ashuqim, the
tormented…. For the remainder of this passage,
the old man understands both occurrences of ha-
ashuqim in this verse as the tormented.

319. Are there so few in the world… How

could King Solomon have seen all the tormented
in the world? Rather, he saw or considered all
types of torment in the world, in particular,
babies in their mother’s bosom who are
tormented in various ways. Some babies are
tormented before birth, when their souls pass
through the cosmic scales, which incline toward
one side or the other depending on the degree of
virtue or vice in the world. When virtue
dominates, the scale of righteousness tips toward
holiness; when sins abound, the scale of deceit
tips toward impurity. As souls pass through these
scales to be weighed, if the scales happen to be
tipped at that moment toward impurity, those
particular souls fall into the hands of Sitra Aḥra and
are condemned to a life of torment below and
premature death.
See Qohelet Rabbah on 4:1; Zohar 3:234a;
above, notes 38, 288. On the cosmic scales, see
above, note 22. “Potent bosoms” renders ‫תוקפא‬
(tuqpa); see above, note 38.
320. Among those tormented… Some are
tormented because in a previous lifetime they
tormented others; some suffer because their
parents or ancestors sinned, stretching back
several generations.
On the connection between the verse in
Exodus and reincarnation, see Oron, “Qavvim le-
Torat ha-Nefesh ve-ha-Gilgul,” 285–86. The
biblical context (Exodus 34:6–7) reads: YHVH,
YHVH! A compassionate and gracious God, slow to
anger, and abounding in kindness and
faithfulness, keeping kindness for the thousandth
generation, bearing crime, trespass, and sin; yet
He does not wholly acquit, inflicting the guilt of
fathers upon sons and upon sons of sons, to the
third and fourth generations.
321. How is he tormented?… If a person
has murdered, for example, he will be tormented
in a future life (or his descendant will be
tormented), leaving the divine realm and passing
through the cosmic scales when they are tipped
toward impurity.
The “empty pit” symbolizes the demonic
power. On the cosmic scales, see above, note
319.
322. There is a tormented one… Another
type of sinner is one who oppresses his fellow.
He will be tormented by the suffering of his
children at the hands of the demonic power.
 The full verse in Leviticus reads: ‫( לא תעשק‬Lo
ta’ashoq), You shall not defraud [or: exploit,
oppress, torment], your fellow and you shall not
rob. The wages of a hired laborer shall not
remain with you through the night until morning.
323. That  ‫( נעשו‬na’asu), were made, under
the sun… The verse reads: I returned and saw
all the torments that ‫( נעשו‬na’asu), were committed,
under the sun. Here, the old man understands
this as: …all the tormented that na’asu, were
made, under the sun. He wonders why the verse
doesn’t read: all the tormented that were
withdrawn—removed from the world
prematurely. If their physical “making” has any
value, it must have been ordained above the sun.
324. But surely, were made… If such souls
were tormented already on the cosmic scales (“in
spirit”), why do they even come into this world?
Well, they were made into bodies untainted by
sin, and then tormented and killed as babies by
the demonic force, who revels in such a pure
body most of all. It seems then, shockingly, that
they enter the world in order to provide pleasure
to their tormentor.
325. others that were made by people
troubling their Lord… Another example of the
tormented is a child born through adultery. The
sinning couple, in effect, compels God to form
the embryo that results from their immoral
union, extorting it, as it were.
See BT Avodah Zarah 54b, where Rabbi
Shim’on son of Lakish teaches as follows
concerning an act of adultery: “The blessed Holy
One said, ‘Not enough that the wicked make My
coinage public, but they trouble Me and make
Me set My seal [upon it] against My will!’” In
other words, the adulterers make illegitimate,
vulgar use of the divinely sanctioned power of
sexuality and compel God to form the embryo.
See Rashi, ad loc., and on Genesis 7:4; Zohar
3:44b; Recanati on Deuteronomy 23:3, 89d–90a.
326. so with those that were already
made by foreskin… Apparently referring to
teenagers. All children are dominated by the evil
impulse until the age of thirteen—in this sense,
raised, or made, by the demonic foreskin. Then,
upon reaching thirteen they are removed from
demonic control, “confiscated” by God, endowed
with neshamah (the highest level of soul), and from
then on held accountable for their actions.
On a child being dominated by the evil
impulse (symbolized by foreskin) and receiving
neshamah at age thirteen, see above, notes 68–69.
For various interpretations, see OY; Galante;
MlN; Scholem; MmD.
327. If he commits a sin, he is killed…
Once he reaches the age of thirteen, if he
commits a capital offense he is put to death.
Such a person has a valid complaint against God,
since when he turned thirteen he became God’s
son—in effect, newly born. How can a newborn
be punished?
On becoming God’s son at age thirteen, see
above, notes 68–69.
328. bastard…  ‫( ממזר‬Mamzer), “misbegotten,”
technically, the offspring of an adulterous or
incestuous union (not a child born out of
wedlock). A mamzer is isolated from the
community in the sense that he is forbidden to
marry another Jew, based on Deuteronomy 23:3:
No mamzer, misbegotten, shall come into the
assembly of YHVH.
 A mamzer can complain that he is being
punished and tormented unfairly for his parents’
sin. See Vayiqra Rabbah 32:8; Qohelet Rabbah
on 4:1. Cf. above, note 325.
329. those who die in their mother’s
potent bosom… Causing countless others to
shed tears over these tragic deaths and to
question God’s justice.
See Otiyyot de-Rabbi Aqiva (Battei
Midrashot, 2:353). On the expression “potent
bosom,” see above, notes 38, 319.
330. those tears of theirs in that world,
protecting the living… In heaven, the tears of
these babies who have died protect the living.
They weep and study in the Heavenly Academy,
learning Torah directly from God.
The verse in Psalms indicates that from the
mouth of babes and sucklings God establishes (a
heavenly school of) Torah, which is known as
strength. Their study of Torah defeats demonic
forces that threaten Israel below.
The tradition quoted here, “There is a place
prepared…” is a paraphrase of a statement
concerning ba’alei teshuvah, “masters of repentance
(literally, of returning)” in BT Berakhot 34b, in
the name of Rabbi Abbahu (which is alluded to
here in the final sentence): “In the place where
ba’alei teshuvah stand, the completely righteous
cannot stand.” See above at note 238.
On the Heavenly Academy and on God
teaching the souls of little children, see above,
note 41. On Torah as strength, (based on Psalms
29:11), see Mekhilta, Shirta 3; Mekhilta de-
Rashbi, Exodus 15:2; 19:16; Sifrei, Deuteronomy
343; BT Zevaḥim 116a; Shir ha-Shirim Rabbah
on 1:4; 2:3; Midrash Tehillim 8:4; 21:2. On the
beneficial effect of a child’s death on his living
parent, see Tanḥuma, Ki Tetse 2.
331. [106a] The following long section
(extending to note 374) discusses teshuvah
(returning, repentance). It may have originally
been a separate composition, later interpolated
into Sava de-Mishpatim. See above, note 239.
332. Nothing in the world withstands
teshuvah… See above at note 237 and the end of
that note. Teshuvah means “returning,
repentance.”
333. For even of something sworn by the
blessed Holy One… One should read the verse
in Isaiah not as a rhetorical question but as a
declaration concerning a divine oath to punish:
YHVH of Hosts has decided, and Who [namely,
Binah] will annul it. (On this name of Binah, see
above, note 217.) Binah, the Divine Mother, is
symbolized by teshuvah (returning) because from
Her all issues and to Her all returns. She has the
power to annul the divine decree.
334. when the blessed Holy One swears
an oath… A divine oath or decree can be
annulled through sincere repentance.
King Jehoiachin (also known as Coniah and
Jeconiah) reigned briefly in Judah before he was
exiled to Babylon by Nebuchadnezzar in 597
B.C.E. (along with his family and ten thousand
captives). Although God condemned him to be
childless, Jehoiachin’s repentance reversed this
decree.
See Vayiqra Rabbah 10:5; 19:6; Pesiqta de-
Rav Kahana 24:11; Shir ha-Shirim Rabbah on
8:6. On the wording of the verse in Chronicles,
see Minḥat Shai. “Weapons” renders ‫( גזיזין‬gezizin),
“fists,” which is interpreted in the Arukh as
“weapons.” See Jastrow, Dictionary, 229b–230a;
Sokoloff, Dictionary, 274b.
335. who transgress… The present tense
indicates that these sinners stubbornly persist in
their wickedness, refusing to repent even at the
gates of Hell. See BT Eruvin 19a.
336. damaged a place that he should
not… Interrupted the divine flow by sinning.
337. But who needs healing? Those who
are in pain… See BT Bava Qamma 46b.
338. When the blessed Holy One draws
them near… Apparently meaning that He draws
them near with greater power than He rejects
them.
On rejecting with the left and drawing near
with the right, see BT Sotah 47a; Avot de-Rabbi
Natan B, 31.
339. He went backsliding… In Isaiah these
verses are addressed to Israel; his mourners
refers to the survivors of Israel mourning the
catastrophe.
According to rabbinic law, warning a person
(who is about to commit a sin) transforms the act
he is about to commit from an inadvertent sin
into an intentional one. See BT Sanhedrin 8b.
340. Is the verse speaking of the living…
The passage in Isaiah begins by saying: He went
backsliding…. I have seen his ways and I will
heal him, which implies that the person is still
alive. However, the closing reference to his
mourners implies the opposite.
341. Look, it seems that he is dead!…
Since the verse mentions his mourners.
 Although physically alive, the wicked are
considered dead. See BT Berakhot 18a–b, in the
name of Rabbi Ḥiyya.
342. What is: And compensate him and
his mourners… Mourners refers to this person’s
two guardian angels, who mourn over his
crooked behavior. When he turns back to God,
these angels will be comforted along with him.
On a person’s two accompanying angels, see
BT Shabbat 119b; Ta’anit 11a; Ḥagigah 16a;
Zohar 1:12b, 144b, 165b; 2:239a; 3:52b; ZḤ 47a;
ZḤ 84d (MhN, Rut). The reference to the age of
thirteen alludes to the rabbinic tradition that
whereas the evil impulse attempts to seduce a
person from the moment of birth, the good
impulse enters only at age thirteen. See above,
note 68. On the identification of the angelic pair
with the good and evil impulses, see Zohar
1:144b, 165b, 174b. Cf. BT Berakhot 61a; Zohar
1:49b; 3:263b (Piq).
The proclamation “Give honor to the image
of the King!” alludes to the idea that the human
being is created in God’s image. See Devarim
Rabbah 4:4; Tanḥuma, Mishpatim 19; Midrash
Tehillim 17:8; Zohar 2:199a; 3:52b, 160b, 265a;
ZḤ 41d; Moses de León, Orḥot Ḥayyim, 15.
The expression “for all sides” means for both
the person and his angels.
343. Now he is really alive… And he grasps
Tif’eret, the Tree of Life, who is wedded to Shekhinah
(known as Assembly of Israel). As the daughter
of Binah, Shekhinah shares Her mother’s name:
teshuvah (returning, repentance), since all
creatures return to Her and She returns to the
higher sefirot. A person who returns to God is ba’al
teshuvah, “master (or husband) of teshuvah,”
imitating Tif’eret, the Divine Husband of Shekhinah,
and unifying the sefirot. The Ancient Ones insisted
that such a person not only imitates Tif’eret but
becomes himself the actual husband of Shekhinah,
conveying the divine flow to Her. (Alternatively,
“ba’al teshuvah, precisely!” means master, or
husband, of Binah.) By attaining such a high level,
ba’alei teshuvah surpass even the completely
righteous, who attain the rung of Yesod (known as
Righteous One), below Tif’eret.
See BT Berakhot 34b, in the name of Rabbi
Abbahu: “In the place where ba’alei teshuvah,
masters of returning, stand, the completely
righteous cannot stand.” See above, note 238.
For various interpretations, see OY; Galante;
MM; MlN; Sullam; Tishby, Wisdom of the Zohar,
3:1513; MmD. On Assembly of Israel as a name
of Shekhinah, see above, note 68. On teshuvah as a
name of Binah, see above, note 333. On Shekhinah
sharing this name, see Zohar 3:122b. On ba’alei
teshuvah as “masters (or husbands) of Binah,” see
Zohar 3:16b. On Moses as husband of Shekhinah,
see below, p. 223, n. 94.
344. sins… against people and not
against the blessed Holy One… For example,
if one person rebukes another for wrongdoing,
but the one rebuked suffers and feels that the
rebuker himself has sinned against him by
speaking harshly. See OY; MlN; Nitsotsei Zohar;
MmD.
345. that sin of Bathsheba… Bathsheba
was the wife of Uriah the Hittite, one of King
David’s warriors. One day while strolling on the
roof of his royal palace, David saw her bathing
and, stricken by her beauty, he ordered her
brought to him. When David later learned that
she was pregnant by him, he arranged for Uriah
to be killed in battle with the Ammonites and
then he married Bathsheba. The prophet Nathan
rebuked and cursed David for sleeping with
Bathsheba and murdering her husband. (See 2
Samuel 11–12.) According to tradition, David
responded to Nathan’s visit by uttering Psalm 51,
whose superscription reads: …upon Nathan the
prophet’s coming to him when he had come to
bed with Bathsheba. Verse 6 of this psalm is
being discussed here: Against You alone have I
sinned, and what is evil in Your eyes I have done.
The point is that by sleeping with Bathsheba,
David rendered her forbidden to her husband,
Uriah, thereby sinning against both him and God.
See BT Ḥagigah 9b–10a.
346. Not so! For that was permitted…
Rabbinic tradition tries to justify David’s adultery
or at least mitigate its sinfulness. According to
one source, Bathsheba was always destined to be
David’s wife. Another source records the custom
that soldiers going to war would give their wives
conditional divorces, which became valid if they
failed to return, enabling their wives to remarry.
Because Uriah fell in battle, Bathsheba was
technically not married to him (at least when
David married her, and perhaps even
retroactively when he first slept with her).
See BT Sanhedrin 107a: “Rava expounded,
‘… Ever since the six days of Creation,
Bathsheba, daughter of Eliam, was designated
for David, but she came to him with suffering.’
The school of Rabbi Yishma’el taught likewise:
‘She was designated for David, but he ate her
unripe [prematurely, while she was still married
to Uriah].’”
See BT Shabbat 56a: “Rav said, ‘Rabbi
[Yehudah the Prince], who is descended from
David, seeks to defend him, and expounds [the
verse] in David’s favor: You have taken his wife
to be your wife (2 Samuel 12:9) implies that you
have marriage rights to her [since the verb to
take denotes marriage, as in Deuteronomy 24:1].
For Rabbi Shemu’el son of Naḥmani said in the
name of Rabbi Yonatan: “Everyone who went to
war in the dynasty of David would first write a
document of divorce for his wife.”’”
See Zohar 1:8a–b, 73b; 3:78b; Rashi and
Tosafot on the passage in BT Shabbat 56a;
Galante; MM; Nitsotsei Orot; MlN; Nitsotsei
Zohar; MmD; Vol. 1, pp. 55–56, nn. 394, 401.
347. What was the sin that he
committed… David instructed Joab, his
commander-in-chief, to place Uriah in the front
line of battle against the Ammonites, leading to
his death. David’s sin was not that he had Uriah
killed, since Uriah deserved to die—having
rebelled against royal authority by addressing
Joab as master when King David was his real
master. Rather, David sinned by utilizing the
sword of the Ammonites to bring about Uriah’s
deserved death. This act had grave
consequences, as explained below.
See BT Shabbat 56a; Rashi, ad loc., s.v. vadoni
yo’av; Tosafot, Yoma 66b, s.v. mahu; Qiddushin 43a,
s.v. mored ba-malkhut. The list of David’s warriors in
2 Samuel 23 concludes with Uriah the Hittite.
348. Scripture states that no fault…
According to rabbinic hermeneutics, when the
word ‫( רק‬raq), only, appears in a biblical passage,
it can serve to limit or exclude the meaning of
the following phrase. Here, only in the matter of
Uriah implies that David’s sin did not consist in
having Uriah killed but was rather only in the
matter of Uriah—namely, in how he had him
killed: by the sword of the Ammonites. This
sword was engraved with the image of the
demonic serpent, worshiped by the Ammonites,
and when it slew Uriah this evil serpent was
empowered.
The image of the dragon, or serpent, was
displayed as the ensign of the Roman army, and
in rabbinic literature it is considered emblematic
of idolatry. See M Avodah Zarah 3:3; BT Avodah
Zarah 42b–43a; Zohar 1:173a. The full verse in
Kings reads: For David had done what was right
in the eyes of YHVH and did not turn aside from all
that He had commanded him all the days of his
life, except in the matter of Uriah the Hittite.
349. Now, if you say that Uriah was not
virtuous… One might assume that being a
Hittite (one of the seven idolatrous Canaanite
nations), Uriah was morally suspect; so even if
he was killed by the sword of the Ammonites,
this entailed no sin. However, his title the Hittite
simply means that he resided in Hittite territory.
See BT Qiddushin 76b.
350. the abomination of the Ammonites
prevailed over the camp of God… By enabling
the sword of the Ammonites to prevail over the
Israelites and impair their camp, David also
caused a defect above, enabling the demonic
power to impair the camp of Shekhinah.
In 1 Chronicles 12:23, David’s camp is
compared in size to the camp of God. The phrase
“abomination of the Ammonites” appears in 1
Kings 11:7. See Zohar 1:173a.
351. The eyes of YHVH… In describing God’s
providential eyes, Chronicles employs the
feminine verb ‫( משוטטות‬meshotetot), are ranging,
while Zechariah uses the masculine form ‫משוטטים‬
(meshotetim), are ranging. Here, the eyes are
pictured as female and male divine forces. When
King David acknowledged his sin, He said in Your
eyes because he realized that his failure
stemmed from ignoring the divine eyes gazing
upon him, thereby impairing their function; his
sin lay precisely there. (In this and the following
passages, David’s sin is acknowledged, not
explained away.)
The Hebrew noun ‫( עין‬ayin), “eye,” is always
feminine in the Bible, except twice in Zechariah
(this verse and 3:9). On meshotetim and meshotetot,
see Zohar 1:241a–b; 3:130a (IR), 293b (IZ). The
verse in Zechariah actually reads: These seven
are the eyes of YHVH, ranging over the whole
earth.
352. So that You will be justified when
You speak… King David had served as God’s
jester. Even now, when confessing his sin with
Bathsheba, he reverted to this role, amusing God
as follows: “When I told You to test me, You said
that I could not endure such a test. I only sinned
so that You will be justified—and not proven
wrong!”
See BT Sanhedrin 107a, in the name of Rava:
“Why is it written: Against You alone have I
sinned, and what is evil in Your eyes I have done,
so that You will be justified when You speak, You
will be blameless when You judge? David said
before the blessed Holy One, ‘It is revealed and
known before You that if I had wanted to
suppress my impulse, I would have; but I
thought, [I will sin] so that people will not say,
“The servant defeated his Master [by
withstanding the temptation and thereby
disproving God, who had told David that he
would fail].”’”
 On King David and jesting, see El’azar Kallir,
Le-Ma’an Tamim (a piyyut for Hosha’na Rabbah),
where David is referred to as “‫( חיך‬Ḥayyakh),
Jesting [or: laughing] one, whirling in song,”
based on the account of David whirling before
God when returning the Ark to Jerusalem (2
Samuel 6:13–23). See Zohar 1:148a–b.
Yitzhak Baer has pointed out a parallel
between the Zohar’s description of King David
and St. Francis of Assisi’s instruction to his
followers to serve as ioculatores Domini, “the
Lord’s jesters (or minstrels).” See Francis of
Assisi, Speculum Perfectionis (The Mirror of
Perfection), 100; Baer, A History of the Jews in
Christian Spain, 1:269, 437–38, n. 24.
The verse in Psalm 51 reads: Against You
alone have I sinned, and what is evil in Your eyes
I have done; so You are just [or: so that You will
be justified] when You speak, You are [or: will be]
blameless when You judge. The verse in Psalm 26
reads: Test me, O YHVH, and try me.
353. That deed was not befitting of
David… The sin of Bathsheba was unworthy of
David, whose heart contained no evil. He only
sinned (or, was brought to sin by God) in order to
prove the effectiveness of repentance.
See BT Avodah Zarah 4b–5a, in the name of
Rabbi Shim’on son of Yoḥai. The vowelization ‫חלַל‬
‫ׇ‬
(ḥalal) indicates a verb in the past tense: was
pierced, meaning that the evil impulse in David’s
heart had been killed. See Ibn Ezra and Radak
on Psalms 109:22.
Alternatively, ḥalal suggests ‫חליל‬ (ḥalil),
“hollow,” which is how Targum Onqelos renders
the word ‫( נבוב‬nevuv), hollow, in Exodus 27:8,
which describes the altar for the Tabernacle: ‫לוחות‬
‫( נבוב‬Nevuv luḥot), Hollow boarded, shall you make
it. See Rashi and Ibn Ezra (long) on Exodus 27:8.
In the second-to-last sentence, “King David
sinned…” probably means: If King David—who
was so holy and with whom God was
consequently so strict—sinned and repented and
was forgiven, all the more so for other human
beings!
According to the second-century Greek
physician Galen, whose theories dominated
medieval science, the human heart has two
chambers. On bad blood representing evil, see
Zohar 3:192b.
354. he was reprimanded… According to
rabbinic tradition, the Sanhedrin
excommunicated David for the sin of Bathsheba.
See Bemidbar Rabbah 3:2; Midrash Shemu’el
8:2. On keeping a distance of four cubits from a
person who has been excommunicated, see BT
Nedarim 5a, Sanhedrin 68a.
355. What Shimei son of Gera did to
him… Shimei was a relative of King Saul who
held David responsible for various deaths in
Saul’s family. When David was fleeing Jerusalem,
Shimei cast curses, stones, and dirt at the king
and his cohort. David is advised to kill Shimei,
but he spares him, insisting that God instructed
Shimei to curse.
Here David’s response to Shimei’s attack
expiates his sin with Bathsheba. Shimei was
inspired from above (“another place”) to confront
and vilify David in order to break his heart,
causing him to repent.
On Shimei and David, see 2 Samuel 16:5–13.
Verse 10 reads: If he curses, it is because YHVH
told him, “Curse David,” and who can say, “Why
have you done this?” On the link between
Shimei’s curse and Bathsheba, see BT Shabbat
105a; Midrash Tehillim 3:3.
According to rabbinic tradition, Shimei was a
sage and became Solomon’s teacher. See BT
Berakhot 8a; Rashi on 1 Kings 3:1; Radak on 1
Kings 2:8. On his role as head of the Sanhedrin,
see Rashi on 2 Samuel 16:10.
356. Two commands he gave to his son
Solomon… On his death bed, King David
instructed his son Solomon to execute Joab and
Shimei. Joab had killed two of David’s military
commanders, Abner and Amasa. Here, his
misdeed against David is understood as
something more “concealed,” namely, that after
Uriah the Hittite was killed in the battle with the
Ammonites, Joab (seeking to justify himself)
showed his angry officers the letter that David
had sent to him, ordering him to place Uriah in
the front line of battle. Solomon never should
have been informed of this episode, since it
exposed his father’s affair with Bathsheba and
his scheme to eliminate Uriah. The wording You
also know implies: “only because others know,
and this is something you should not know.”
On David’s final instructions, see 1 Kings
2:5–9. On Joab showing David’s letter to his
officers, see Tanḥuma, Mas’ei 12.
357. Here, with you is Shimei… The
phrase with you implies that Shimei was
Solomon’s teacher, constantly with him.
See above, end of note 355, and especially
Radak on 1 Kings 2:8.
358. Build yourself a house in
Jerusalem… King Solomon ordered Shimei to
settle in Jerusalem so that his wisdom would
spread there.
359. He came out, coming out and
cursing… In the account of Shimei’s coming out
to curse King David, the verb “to come out” is
doubled. Solomon understood this as referring to
two separate exits by Shimei: his leaving the
house of study to curse David, and his leaving
Jerusalem years later to capture two of his slaves
who had run away. This second “coming out” led
to Shimei’s death, as Solomon had warned. See 1
Kings 2:36–46.
360. And flinging dust… Shimei had flung
dust at Solomon’s father, King David. Years later,
he crossed the Wadi Kidron to capture his
runaway slaves. Solomon realized that the
combination of water and dust signified betrayal,
as in the case of a wife suspected of adultery,
who is tested by an ordeal involving these two
elements. See Numbers 5:17.
361. Now, was Shimei stupid?… Didn’t he
realize that if David swore not to kill him with
the sword, later David could kill him with
another weapon?
362. a child, son of a great fish… The son
of the great sage Rav Hamnuna Sava. The name
‫( המנונא‬Hamnuna) suggests ‫( נונא‬nuna), “fish.”
Historically, Rav Hamnuna Sava (the Elder)
was a mid-third-century Babylonian teacher, but
in the Zohar he appears as a contemporary of
Rabbi Shim’on son of Yoḥai (who lived in the
second century). See below, p. 164, n. 69.
On Hamnuna and nuna (fish), see Zohar 1:6a;
3:187a; Tosafot, Qiddushin 25a, s.v. hamnuna
karnuna.
 363. The oath of King David… his sword…
When David said with the sword, he wasn’t
referring to a method of execution but rather to
how he always swore an oath: with his special
sword, engraved with the name YHVH.
On David’s sword, see Gaster, The Exempla
of the Rabbis, 128.
364. Solomon inferred something else…
From David’s oath that he would not kill Shimei
with the sword, Solomon reasoned as follows:
“Shimei cursed my father with words, so I will
have him killed with words,” namely, by the
power of the name YHVH, known as “the Explicit
Name.”
According to 1 Kings 2:46, King Solomon
instructed Benaiah son of Yehoiada to kill Shimei.
On Shimei’s being killed with the name YHVH, see
Nitsotsei Orot; Nitsotsei Zohar. On Moses killing
an Egyptian by the power of the Divine Name,
see Tanḥuma, Shemot 10; Shemot Rabbah 1:30.
365. Since David swore to him… How
could David swear not to kill Shimei and then
instruct Solomon to kill him? Well, the fact is that
David not kill him himself. As to why David did
not forgive Shimei, that was because David was
the heart of Israel, and just as the heart cannot
bear any foreign particles or the slightest
damage, so David, even though he tried to bear
Shimei’s insulting behavior and curses, finally
instructed Solomon to kill him.
The final sentence apparently means that
since David was linked to Shekhinah (symbolized by
the Tree of Knowledge of Good and Evil), She
Herself was provoked by Shimei’s assault on the
king, so She caused David to avenge the deed.
 On the simile of a serpent, see BT Yoma 22b–
23a, in the name of Rabbi Shim’on son of
Yehotsadak: “Any scholar who does not avenge
and bear a grudge like a serpent, is no scholar.”
See Zohar 2:74b; ZḤ 79a (MhN, Rut).
“Members” renders ‫( שייפין‬shaifin). Deriving
from a root meaning “to smooth, rub, slip,” ‫שייפא‬
(shaifa) signifies “limb” in the Zohar, perhaps
based on the Talmudic expression (BT Sotah 7b)
‫( על איבריה לשפא‬al eivreih le-shafa), “each limb entered
its socket”—“slipping” into place—or “…entered
the casket.” See Arukh, s.v. shaf; Rashi, ad loc.,
and on Job 33:21, citing Ḥullin 42b; Zohar
3:170a; Scholem, Kabbalah, 227.
The verse in Kings (spoken by David to
Solomon regarding Shimei) reads in full: Now do
not leave him unpunished, for you are a wise
man and you will know what to do to him; bring
his gray hair down to Sheol in blood. For the
idiom of heart and mouth being in accord, see M
Terumot 3:8; BT Pesaḥim 63a.
366. For You do not desire that I should
give sacrifice… How can this be, when God
commanded sacrifices? The explanation is that
sacrifices must be offered appropriately only to
the name YHVH (which expresses Compassion),
not to the name Elohim (expressing Judgment).
Since throughout this psalm David was
addressing Elohim (vv. 3, 12, 16, 19), he could say
You do not desire… sacrifice, but rather the
offering of a broken and contrite heart.
On sacrifices being directed exclusively to
YHVH, see Sifrei, Numbers 143; BT Menaḥot 110a;
Naḥmanides on Leviticus 1:9; Zohar 1:247b;
3:5a; ZḤ 3d (MhN), 18c (MhN), 19c (MhN);
Moses de León, Sefer ha-Rimmon, 287.
 On YHVH and Elohim as signifying, respectively,
Compassion and Judgment, see Sifrei,
Deuteronomy 26; JT Berakhot 9:5, 14b; Bereshit
Rabbah 12:15; 33:3; Vayiqra Rabbah 24:2;
Qohelet Rabbah on 7:7; Midrash Tehillim 56:3;
Shemot Rabbah 3:6; 6:1–3.
The passage in Psalms concludes: A broken
and crushed heart, O Elohim, You will not spurn.
On this psalm, see above, note 345.
367. whoever has a bad dream… A bad
dream indicates that the dreamer is under the
sway of Divine Judgment, associated with Elohim;
so he must bring an offering appropriate to Elohim,
namely, sadness and a broken spirit. If he does,
his sadness fulfills the dream, and he need not
fear any further consequences.
See BT Berakhot 55a. in the name of Rav
Ḥisda: “A bad dream—its sadness fulfills it. A
good dream—its joy fulfills it.”
368. Enhance Zion with Your favor… The
word enhance implies that Zion (identified with
the Temple) already has goodness that is waiting
to be enhanced. This, in fact, is true because God
has prepared (or is preparing) a heavenly Temple
that will not be completed perfectly until the
time of Redemption, when favor arouses above
and God kindles all the lights. Then the Temple
will descend, fully enhanced, to Jerusalem.
On God building the Temple with His own
hands, see Mekhilta, Shirta 10; Mekhilta de-
Rashbi, Exodus 15:17; Avot de-Rabbi Natan A, 1;
Targum Yerushalmi, Exodus 15:17; Tanḥuma,
Pequdei 11; Yalqut Shim’oni, Psalms 848; Rashi
on Exodus 15:17; idem, Rosh ha-Shanah 30a, s.v.
la tserikha; Sukkah 41a, s.v. i namei; Zohar 1:114a
(MhN); 3:221a. Cf. Zohar 2:240a–b. On the
heavenly Jerusalem, see also Revelation 21:2;
Targum Yonatan, Psalms 122:3; BT Ta’anit 5a;
Tanḥuma, Pequdei 1.
The verse in Psalms reads: ‫( היטיבה ברצונך‬Heitivah
vi-rtsonekha), Show goodness in Your favor, to Zion.
Here, the verb heitivah is interpreted according to
later Hebrew: enhance.
The phrase “with goodness will He tend”
renders ‫( ייטיב‬yeitiv), which plays on Exodus 30:7:
‫( בהיטיבו‬be-heitivo), when he tends, the lamps. Cf.
Vol. 3, p. 387, n. 428.
369. He begins with the external…
Normally, God first fashions the outer layer (or
shell) to protect the subsequent inner layer (or
kernel). Although the kernel emerges only later,
it arises in divine thought first. Whereas the
protective shell derives from the demonic realm
(the Other Side), the kernel derives from the
realm of holiness. Once the kernel (or fruit) has
matured, the shell is discarded.
“Righteous One of the world” designates
Yesod, who channels the divine flow to Shekhinah
and, through Her, to the worlds below. See
above, note 215.
On the shell preceding the kernel, see Zohar
3:185a–b; Farber-Ginat, “Qelippah Qodemet li-
Fri.” On the image of shell and kernel, see Zohar
1:19b–20a; 2:140b, 233b; Moses de León, Sefer
ha-Mishqal, 156–60; Scholem, Major Trends,
239; Altmann, Studies, 172–79; Liebes, Peraqim,
20–27; Vol. 1, p. 151, n. 341.
In the Masoretic text, the verse from Job
reads: What he will prepare, the righteous will
wear. The reading here matches the quotation in
BT Bava Qamma 119a, Bava Metsi’a 61b.
 370. Here, however, with the building of
the Temple… As for the heavenly Temple that
will descend to earth at the time of Redemption,
both kernel and shell are divine. Therefore God
begins with the kernel, building the Temple itself
(represented by Zion); then He constructs the
shell, the walls of Jerusalem. These walls are
constituted by divine fire, not by the Other Side.
371. Israel is the kernel of the world…
Just as the kernel precedes the shell in divine
thought, so Israel arose in God’s mind before all
other nations. And just as the shell precedes the
kernel in formation, so the rulers of Edom
reigned before any king reigned over the
Children of Israel. However, in the time of
Redemption, Israel (the kernel) will precede all
other nations (the shell) and yet be fully
protected.
On Israel as the kernel and the nations as the
shell, see Judah Halevi, Kuzari, 4:23. On Israel
arising in God’s thought before Creation, see
Bereshit Rabbah 1:4; Midrash Tehillim 93:3. On
the verse in Genesis, see Zohar 1:177a–b, 223b;
2:111a (above, note 283); below, p. 546, n. 4;
Liebes, Studies in the Zohar, 65–67. 134–35.
372. Then you will desire sacrifices of
righteousness… Previously offerings could be
brought only to the name YHVH, because if they
were brought to the name Elohim, then other,
demonic forces—known as ‫( אלהים אחרים‬elohim
aḥerim), “other gods”—would have participated
and drawn sustenance. However, in the time of
Redemption offerings will be brought to the
complete name YHVH Elohim, since all false gods
will be eliminated.
See above, note 366. On YHVH Elohim as the
“complete name,” see Bereshit Rabbah 13:3; cf.
12:15.
373. See now that I, I am He… The word
now demonstrates that never before did holiness
reign alone.
374. until now, death came from the
Other Side… From the Angel of Death, a
manifestation of the demonic force. However, on
the eve of Redemption anyone living will be
killed by God Himself and then immediately
resurrected.
On the demonic nature of the Angel of Death,
see BT Bava Batra 16a, in the name of Resh
Lakish: “Satan, the evil impulse, and the Angel of
Death are one and the same.” “Filth”
characterizes the demonic serpent, as in BT
Yevamot 103b.
375. Ten things were created on the eve
of Sabbath… Various supernatural phenomena,
fashioned by God in the closing moments of the
six days of Creation. Among these were three
elements of the Ten Commandments: the tablets,
the letters to be engraved on the tablets, and the
unique engraving of the letters, which
miraculously could be read from both the front
and the back of the tablets.
See M Avot 5:6; Zohar 1:120b. On the
miraculous engraving of the letters, see Vol. 4,
pp. 469–70 and nn. 369, 373.
376. the complete Name is not
mentioned… Throughout the first chapter of
Genesis, the only divine name that appears is
Elohim. Then after Creation was entirely
completed, “the complete Name,” YHVH Elohim,
appears: These are the generations of heaven
and earth when they were created, on the day
that YHVH Elohim made earth and heaven (Genesis
2:4).
The old man reasons that the name Elohim by
itself applies to that which was created and
completed before the beginning of the first
Sabbath, including the tablets, made by Elohim. If
the tablets had been fashioned anytime
afterward, they would have been called the
tablets, made by YHVH Elohim.
The last sentence apparently means: By the
formation of the tablets, the world was firmly
established, since the world is based on Torah.
See MmD and below, note 378.
On YHVH Elohim as “the complete Name,” see
Bereshit Rabbah 13:3; cf. 12:15. Genesis 2:2
reads: Elohim completed on the seventh day His
work that He had done [or: made], and He
ceased on the seventh day from all His work that
He had done [or: made]. For various
interpretations, see OY; Galante; MlN; MmD.
377. He smashed them… When Moses saw
the Israelites worshiping the Golden Calf, he
smashed the tablets, and the Ocean threatened
to flood the world.
Exodus 32:20 reads in full: He took the calf
that they had made and burned it in fire and
ground it until it was fine and scattered it over
the face of the water and made the Children of
Israel drink.
378. Was not the world established solely
by Torah of the tablets?… The world is based
on Torah, and without it, reverts to chaos.
See Tanḥuma, Bereshit 1: “With her [namely,
Torah], God sealed the Ocean, so that it would
not inundate the world…. The world was
established only upon the Torah.”
See M Avot 1:2; Bereshit Rabbah 1:1; and BT
Shabbat 88a, in the name of Resh Lakish: “The
blessed Holy One stipulated a condition with the
works of Creation, saying to them: ‘If Israel
accepts the Torah, you will endure. If not, I will
return you to chaos and void (Genesis 1:2).’”
379. Look, all that they made is delivered
to you!… Moses burnt the calf, ground it into
fine dust, and scattered it over the face of the
water—interpreted here as the waters of the
Ocean. Thereby he delivered the idolatrous
object to the threatening monster. Furthermore,
at Moses’ command the Levites killed some three
thousand Israelites, and others died in a plague
(see Exodus 32:26–29, 35). However, the Ocean
did not subside until Moses made the Israelites
drink some of its water mixed with the dust of
the calf.
According to a rabbinic tradition, when
Moses made the Israelites drink the water mixed
with the dust of the calf, he was testing them to
determine who had betrayed the Torah by
worshiping the Golden Calf, as a suspected
straying wife is tested by being made to drink a
potion.
See Tosefta Avodah Zarah 3:19; JT Sotah 3:4,
19a; Avodah Zarah 3:3, 42d; BT Yoma 66b,
Avodah Zarah 43b–44a; Tanḥuma, Ki Tissa 26;
Pesiqta Rabbati 10; Bemidbar Rabbah 9:48;
Pirqei de-Rabbi Eli’ezer 45. On the straying wife,
see Numbers 5:11–31; above, note 291. For the
full verse in Exodus 32:20, see above, note 377.
380. For in that desert there was no
water… Moses scattered the dust of the Golden
Calf over the face of the water. Since there was
no water in the desert (as demonstrated by the
verse in Numbers 20), Moses must have
scattered the dust over the face of the Ocean.
One might imagine that Miriam’s well, which
miraculously accompanied the Israelites through
the desert, provided the water for Moses, but he
would never have cast the impure residue of the
Golden Calf into those pure waters.
The wording “Furthermore, they did not yet
have it” is puzzling because traditionally
Miriam’s well appeared before the giving of the
Torah and the incident of the Golden Calf.
Eventually, when Miriam died toward the end of
the forty years of wandering, the well
disappeared, afterward reappearing through the
merit of Moses and Aaron. Conceivably, the old
man is playing further with the midrashic
reading of the verse in Numbers 21: from the
desert  ‫( מתנה‬mattanah), a gift—namely, the gift of
the well. In the Midrash this interpretation
applies retroactively to the original appearance
of Miriam’s well before the giving of the Torah,
but the old man may be playfully suggesting that
since that verse appears only after Miriam’s
death (which is recorded in Numbers 20:1), the
midrashic reading from the desert, a gift pertains
only then—as if the well appeared for the first
time only long after the incident of the Golden
Calf! For several other interpretations, see MM;
MlN; MmD.
The final sentence demonstrates by analogy
that the phrase over the face of implies the
ocean, given the context in Genesis 1:2: The
earth was waste and empty, with darkness over
the face of the abyss and the wind of God
hovering over the face of the waters.
 On Miriam’s well, see Ginzberg, Legends,
3:50–54 and corresponding notes. On its
disappearance and reappearance, see Seder
Olam Rabbah 9–10; Tosefta Sotah 11:8; Mekhilta,
Vayassa 5; Mekhilta de-Rashbi, Exodus 16:35;
Sifrei, Deuteronomy 305; Midrash Tanna’im,
Deuteronomy 34:8; BT Ta’anit 9a; Shir ha-Shirim
Rabbah on 4:5; Ginzberg, Legends, 6:116, n.
664; Lieberman, Tosefta ki-Fshutah, 4:876, n. 36.
The full verse in Numbers 21 reads: Well,
dug by princes, delved by the people’s nobles,
with a scepter, with their staves, and from the
desert ‫( מתנה‬mattanah), to [or: of] Mattanah. For the
midrashic reading from the desert mattanah, a gift
(as referring to the well), see Targum Onqelos
and Targum Yerushalmi, Numbers 21:18;
Tanḥuma, Ḥuqqat 21; Tanḥuma (Buber), Ḥuqqat
48; Bemidbar Rabbah 19:26; Rashi and Leqaḥ
Tov on Numbers 21:18.
The full verse in Numbers 20 reads: Why did
you take us out of Egypt to bring us to this
wretched place, not a place of seed or fig or vine
or pomegranate, and no water to drink? See Shir
ha-Shirim Rabbah on 4:5; Tanḥuma, Qedoshim 7;
Tanḥuma (Buber), Qedoshim 7. According to
Deuteronomy 9:21, Moses flung the dust of the
Golden Calf into the wadi that came down from
the mountain, which indicates that, in fact, there
was water.
381. ‫( חרות‬Ḥarut), Engraved…‫( חירות‬ḥeirut),
freedom… See Vayiqra Rabbah 18:3: “‫( חרות‬Ḥarut),
Engraved, upon the tablets. Do not read: Ḥarut,
Engraved, but rather: ‫( חירות‬Ḥeirut), Freedom.
Rabbi Yehudah, Rabbi Neḥemiah, and the
Rabbis. Rabbi Yehudah said, ‘Freedom from the
Angel of Death.’ Rabbi Neḥemiah said, ‘Freedom
from kingdoms.’ The Rabbis said, ‘Freedom from
suffering.’”
The old man adds that ḥarut, engraved,
alludes to Binah, known as “the World that is
Coming.” She is also known as Jubilee, the
source of liberation, so ḥeirut, freedom, inheres in
Her.
If the Israelites had not sinned by worshiping
the Golden Calf and causing Moses to smash the
tablets, the history of the world would have been
entirely different and Israel’s future would not
have been tainted by suffering and exile. Rather,
they would have been angelic beings.
On ḥarut and ḥeirut, see Avot 6:2; BT Eruvin
54a; Shir ha-Shirim Rabbah on 8:6; Pirqei de-
Rabbi Eli’ezer 46; Tanḥuma, Eqev 8; Tanḥuma
(Buber), Va’era 9; Shemot Rabbah 41:7; Zohar
1:37b, 63b, 131b–132a, 152b; 2:45b, 183a; 3:6b,
176a. On Binah as “the World that is Coming,” see
above, note 59.
According to the Bible, every seventh year is
a Sabbatical, during which the land must lie
fallow and at the end of which all debts are
remitted (Leviticus 25:1–24; Deuteronomy 15:1–
3). After seven Sabbaticals comes the Jubilee,
proclaimed every fifty years, when slaves are
released and land reverts to its original owner
(Leviticus 25:8–55). In Kabbalah the Jubilee
symbolizes Binah, who is characterized by the
number fifty, based on a statement attributed to
Rav and Shemu’el (BT Rosh ha-Shanah 21b,
Nedarim 38a): “Fifty gates of ‫( בינה‬binah),
understanding, were created in the world, all of
which were given to Moses except for one, as is
said: You made him little less than God (Psalms
8:6).”
 According to rabbinic tradition, all of Israel’s
subsequent suffering, including the destruction
of the Temple and their exile, is partly a
retribution for the sin of the Golden Calf. See BT
Sanhedrin 102a.
On Israel being deprived of angelic status
due to this sin, see Mekhilta, Baḥodesh 9; Sifrei,
Deuteronomy 320; Vayiqra Rabbah 4:1; 11:3; BT
Avodah Zarah 5a; Qohelet Rabbah on 8:1; Pirqei
de-Rabbi Eli’ezer 47; Tanḥuma, Eqev 8;
Bemidbar Rabbah 16:24; Shemot Rabbah 32:1,
7.
382. The tablets, made by Elohim… In
primordial time, immediately preceding the first
Sabbath and before the first mention of “the
complete name,” YHVH Elohim. See above, note 376.
383. ‫( המה‬Hemmah), They were… The verse
reads: The tablets, made by Elohim  ‫( המה‬hemmah),
they were. The old man rearranges the letters of
‫( המה‬hemmah) into ‫( מה׳ ה׳‬me-he he), “from he, he,”
namely, from Shekhinah and Binah, each of whom is
symbolized by one of the two hes in the name ‫יהוה‬
(YHVH). The tablets derived from these two sefirot:
their physical form reflected the fullness of
Shekhinah, while their essence conveyed the
freedom of Binah. See above, note 381.
384. black fire on white fire… According to
Rabbi Shim’on son of Lakish, the Torah given by
God at Sinai was inscribed in black fire upon
white fire. Here, the black and white fires may
allude, respectively, to Shekhinah and Binah, and may
be implied by the double wording the writing,
written.
See JT Sheqalim 6:2, 49d; Shir ha-Shirim
Rabbah on 5:11; Devarim Rabbah 3:12; Devarim
Rabbah (ed. Lieberman), p. 89; Tanḥuma,
Bereshit 1; Midrash Tehillim 90:12; Zohar 2:84a,
226b; 3:132a (IR), 154b.
385. Written by Elohim, ‫( הוא‬hu), it
was…  Elohim often refers to Shekhinah, while the
pronoun hu, it (or he), alludes to the hidden realm
of Binah, who cannot be addressed directly (in the
second person) but only indirectly (in the third).
In its simple sense, the verse in Numbers
means The Levite, he alone, will serve [at the
Tent of Meeting]. Here, it is understood as The
Levite (symbolizing Gevurah) will serve hu, he
(namely, Binah). See Zohar 1:154b; 2:221b;
3:171a, 178a–b, 183b. On Binah as hu, see also
Zohar 1:67a, 156b, 157b (ST), 158b, 233a, 241a;
Moses de León, Sefer ha-Rimmon, 98. Although
Binah is often pictured as the Divine Mother, She
is also known as World of the Male. See above,
note 132.
386. (Ḥarut), Engraved… Jubilee proclaims
‫( חירות‬ḥeirut), freedom… See above, note 381,
and Leviticus 25:10: You shall hallow the fiftieth
year and proclaim a release [or: freedom] in the
land to all of its inhabitants. A jubilee it shall be
for you, and you shall go back each man to his
holding and each man to his clan, you shall go
back.
387. Until here, Companions… The old
man concludes his presentation, assuring Rabbi
Ḥiyya and Rabbi Yose that they will be “free”
from demonic power. (See above, note 381.) He
finally reveals his name: Yeiva Sava—that is,
Yeiva the Elder (or old man).
Historically, Rav Yeiva Sava was a Babylonian
amora of the third century. See BT Pesaḥim 103b,
Bava Qamma 49b; Zohar 1:47b, 79b, 117b, 225a;
2:6a, 60b, 206b; 3:7b, 155b, 289a (IZ), 290a (IZ),
295a (IZ).
“To arouse” renders ‫( לאתערא‬le-it’ara), “to
arouse, elicit the (latent or potential) meaning,
expound.” See above, note 36, and at note 97.
388. Set me as a seal upon your heart…
This verse from Song of Songs conveys the love
between Shekhinah (known as Assembly of Israel)
and the blessed Holy One. She wants Her image
to remain engraved in His heart, even if She
wanders in exile with Her people.
See Zohar 1:244b–245a; 2:11a; 3:54b; TZ 22,
65b. On Assembly of Israel as a name of Shekhinah,
see above, note 68.
389. His left hand… Shekhinah is embraced by
Ḥesed and Gevurah, the divine right and left hands
or arms.
390. For love is fierce as death… So is Her
love for the blessed Holy One. Shekhinah is known
as Eternal Love, yet also as the dwelling place of
death. If She is separated from the other sefirot by
human sin, the vivifying flow of emanation is cut
off and death dominates, channeled through Her.
On Shekhinah as Eternal Love, see Zohar
3:263b (Piq). On the link between Shekhinah and
death, see Zohar 1:12b, 35b–36a, 51a–52a, 53b,
209a; 3:157a. Cf. Scholem, On the Mystical
Shape of the Godhead, 189–92; Tishby, Wisdom
of the Zohar, 1:373–79; Patai, The Hebrew
Goddess, 249, 251–54.
391. these names stem from that side
Referring either to jealousy and Sheol, or to love
and jealousy, which derive from Shekhinah.
See the preceding note. On the essential role
of jealousy in love, see Zohar 1:245a; 3:54b. For
various interpretations, see OY; Galante; Sullam;
MmD.
392. Its sparks are sparks of fire… Angelic
powers issuing from Shekhinah, whose fire derives
from a higher sefirotic flame.
In the verse from Song of Songs, ‫שלהבתיה‬
(shalhevetyah) appears as a single word, with ‫( יה‬yah)
constituting a suffix denoting intensity; in its
simple sense, the word apparently means an
intense [or: blazing] flame. Here, the old man
construes ‫( שלהבת יה‬shalhevet Yah) as two words,
meaning a flame of Yah, a divine flame. Yah refers
specifically to Binah (or Ḥokhmah and Binah), from
whom issues the passionate flame of Gevurah, the
divine left hand, which arouses the love of
Shekhinah (Assembly of Israel) for the blessed Holy
One, stimulating union.
See Zohar 1:245a; 3:54b. On the angelic
gems of Shekhinah, see Zohar 1:149a–b (ST). Its
sparks renders ‫( רשפיה‬reshafeha), whose precise
meaning is unclear; the word ‫( רשף‬reshef) has been
understood here variously as “flame, flash, spark,
dart, glow, coal.” Cf. ‫( רצף‬retsef) and ‫( רצפה‬ritspah),
“hot stone, glowing coal”; Ibn Ezra on Song of
Songs 8:6; Galante.
393. When they reached Rabbi Shim’on…
When they rejoined their master and described
their encounter, he was surprised that they had
emerged unscathed, given how they failed to
recognize the true identity of the donkey-driver
and how Rabbi Yose in particular had insulted
him.
See above, pp. 3–4. On the old man’s
prowess, see above at note 249. On the figure of
the lion, see Yisraeli, Parshanut ha-Sod, 48, 92.
 394. He proclaimed for them… Applying
these verses to them. This concludes Sava de-
Mishpatim.
 1. [121a] The following passages (continuing
to p. 183) constitute the rest of the commentary
on Parashat Mishpatim in the main body of the Zohar.
The material from Zohar 2:114a (bottom) to 121a
(bottom) belongs to Ra’aya Meheimna, a later
stratum of the Zohar. The three-line passage
near the bottom of 2:114a does not appear in the
first editions of the Zohar and apparently derives
from the commentary of Bahya ben Asher. See
Bahya ben Asher on Exodus 22:23; ZḤ 60a;
Gottlieb, Ha-Qabbalah be-Khitvei Rabbenu Baḥya
ben Asher, 171–72; Scholem; Liebes, Studies in
the Zohar, 91–92.
2. People of holiness… The verse
concludes: to the dog you shall fling it.
3. He did not withdraw immense love
from them… God’s love for Israel expresses
itself more and more intensely. The noun ‫קדש‬
(qodesh), holiness, reflects a higher level than the
adjective ‫( קדוש‬qadosh), holy, as explained below.
The expression “He did not withdraw love
from them before…” imitates the language of a
rabbinic parable. See Shir ha-Shirim Rabbah on
3:11: “Rabbi Shim’on son of Yoḥai asked Rabbi
El’azar son of Rabbi Yose, ‘Perhaps you have
heard from your father the meaning of upon the
crown with which his mother crowned him (Song
of Songs 3:11)?’ He replied, ‘Yes.’ He asked him,
‘How [did he explain it]?’ He replied, ‘Like a king
who had an only daughter whom he loved
lavishly, calling her “my daughter.” He went on
[literally, He did not move from] loving her until
he called her “my sister.” He went on loving her
until he called her “my mother.” So the blessed
Holy One loved Israel lavishly and called them
“My daughter.”… He went on loving them until
He called them “My sister.”… He went on loving
them until He called them “My mother.”…’ Rabbi
Shim’on son of Yoḥai stood and kissed him on his
head, saying, ‘If I have come just to hear this
interpretation from your mouth, it is enough for
me!’”
See above, p. 45, n. 126; Zohar 3:296b–297a;
Moses de León, Sefer ha-Rimmon, 312. The verse
in Exodus 19 reads: As for you, you will be for
Me a kingdom of priests and a holy nation. The
full verse in Deuteronomy reads: For you are a
holy people to YHVH your God, and you has YHVH
chosen to be a treasured people to Him of all the
peoples on the face of the earth.
4. Wisdom comes  ‫( מאין‬me-ayin), from
nothingness… Torah symbolizes Tif’eret, which
emanates from Ḥokhmah (Wisdom), known as
Primordial Torah and ‫( קדש‬qodesh), Holiness.
Ḥokhmah itself emanates from the highest sefirah,
Keter, known as Holy of Holies.

Keter represents the undifferentiated and

incomprehensible essence of God, and is called
‫( אין‬ayin), “Nothingness,” the divine no-thingness.
Normally, the verse in Job reads as a rhetorical
question: Wisdom, ‫( מאין‬me-ayin), whence, does she
come? Now, this verse yields a mystical
description of the first two sefirot: Wisdom comes
me-ayin, from nothingness.

On the relation between Torah and Wisdom,

see Bereshit Rabbah 17:5, in the name of Rabbi
Avin: “Torah is an unripe fruit of supernal
Wisdom.” See Zohar 1:47b; 2:62a, 85a; 3:81a,
182a, 192b; ZḤ 15b (MhN); Moses de León,
Sefer ha-Rimmon, 106–8, 326–30.
On ayin, see Matt, “Ayin: The Concept of
Nothingness in Jewish Mysticism.” On the
reinterpretation of me-ayin, see ibid., pp. 75, 96, n.
36; Zohar 2:83a (Vol. 4, pp. 457–58, n. 328).
5. Jubilee is likewise called Holiness…
Jubilee symbolizes Binah, the Divine Mother who
is married to Ḥokhmah and who shares His name,
Holiness (as indicated in the verse from
Leviticus).
Israel symbolizes Tif’eret, whose full name is
Tif’eret Yisra’el (Beauty of Israel). Consequently,
Israel reflects the qualities of Tif’eret’s parents,
Ḥokhmah and Binah, who are both called Holiness.
Since “Israel is composed of” both these divine
parents, the people of Israel is called people of
holiness.
On Binah as Jubilee, see above, p. 135, n. 381.
The verse in Leviticus reads: It [or: She] is a
jubilee; it [or: she] shall be  ‫( קדש‬qodesh), holiness
[or: holy], for you.
6. At first, holy, and now holiness… First,
Israel was called a holy nation, and afterward
people of holiness. See above, note 3.
Rabbi Yose explains that the term holiness
alludes to Ḥokhmah and Binah near the top of the
sefirotic ladder, while holy alludes to the lower
sefirotic couple, Yesod and Shekhinah, who are
symbolized respectively by Zion and Jerusalem.
7. What we learned about People of
holiness… Namely, that in this verse holiness
alludes to Ḥokhmah. See above at notes 3–6.
8. He replied… Rabbi Abba confirms that
holiness pertains to Israel and alludes to Ḥokhmah
by quoting the verse from Jeremiah, which
identifies Israel as holiness and calls them ‫ראשית‬
(reshit), first (fruits) of, His harvest. The word
reshit, first [or: beginning] of, represents the
primordial point of Wisdom, as shown by the
phrase in Psalm 111: ‫( ראשית חכמה‬reshit ḥokhmah), the
beginning of wisdom.
Because the people of Israel are called
holiness, they are forbidden to eat flesh in the
field torn by beasts, which is tainted by demonic
forces deriving from harsh Judgment, on the left
side.
The verse in Jeremiah reads: Israel is  ‫קדש‬
(qodesh), holy [literally holiness] to YHVH. On this
verse, see Zohar 3:296b–297a. On its connection
with the verse from Exodus, see Moses de León,
Sefer ha-Rimmon, 311–13.
9. To the dog you shall fling it… The dog
represents the demonic force, which has tainted
this flesh.
On the demonic nature of the dog, see Zohar
1:242b; 2:65a, 163b; 3:25a, 32b, 63a–b (Piq),
155a, 211a; Moses de León, Sefer ha-Rimmon,
313. Cf. above, p. 103, n. 295. On the dog as the
fiercest animal, see BT Beitsah 25b. On the dog
as the most impudent animal, see Shemot
Rabbah 42:9.
10. When a carcass is mentioned… In the
verse in Deuteronomy, ‫( נבלה‬nevelah), carcass,
refers to the body of an animal that has died of
natural causes. However, in rabbinic literature
and here in the Zohar, the term refers as well to
the carcass of an animal that has become unfit
through improper slaughtering.
Again, Rabbi Abba distinguishes between
holy and holiness. The latter term, representing
a higher level of sanctity, appears appropriately
in the context of flesh in the field torn by beasts,
to balance the severe demonic forces that have
tainted this flesh. Faulty slaughtering, on the
other hand, is caused simply by a ritual mistake
of an Israelite, not by a demonic power, so in this
context the term holy appears, representing a
lower level of sanctity.
The final sentence apparently refers to the
various types of nevelah, both biblical (the body of
an animal that has died of natural causes) and
the extended rabbinic (due to different types of
faulty slaughtering). For various interpretations
of the passage, see OY; Vital; Galante; MM;
Nefesh David; Sullam; Scholem; MmD.
11. Here is written… Rabbi Abba just
explained why the Torah mentions holiness in the
context of flesh… torn by beasts (in Exodus), and
holy in the context of a carcass (in
Deuteronomy). However, Rabbi Shim’on wonders
why the verse in Deuteronomy reads to YHVH your
God instead of to Me, as in the verse in Exodus.
He explains that the verse in Exodus, which
mentions holiness, appropriately reads: ‫( לי‬li), to
Me, apparently understood as ‫( לי׳‬le-yod), to yod,
namely to the primordial point of Ḥokhmah
(“above, above”), symbolized by this letter and
called holiness. The verse in Deuteronomy, which
mentions holy, reads: ‫( ליהוה אלהיך‬la-YHVH Elohekha ), to
YHVH your God, alluding to Shekhinah, who is known
as Elohim (God) and holy.
As indicated earlier (see above, note 6), the
verse in Isaiah also links holy with Shekhinah, who
is symbolized by Jerusalem.
In the verse from Jeremiah, the phrase ‫תבואתה‬
‫( ראשית‬reshit tevu’atoh), first fruits of His harvest,
alludes to both Ḥokhmah and Binah. Reshit, beginning
of, alludes to the primordial point of Ḥokhmah.
Tevu’atoh is spelled unusually, ending with the
pronominal suffix ‫( ה‬he), instead of ‫( ו‬vav); the he—
often a feminine marker—alludes to the Divine
Mother, Binah. The divine couple Ḥokhmah and Binah
share the name holiness, which appears in both
this verse and the verse from Deuteronomy:
People of holiness shall you be to Me.
See above, notes 5, 8. For various
interpretations, see OY; Galante; MM; MmD. On
the spelling of ‫( תבואתה‬tevu’atoh), see Tanḥuma
(Buber), Bereshit 10; Zohar 1:226b; 3:297a;
Moses de León, Sefer ha-Rimmon, 89.
12. Israel is holiness… Rabbi Yitsḥak
wonders how being held guilty connects
specifically to Israel’s holiness.
The full verse reads: Israel is holiness to
YHVH, first fruits of His harvest. All who devour
him will be held guilty; disaster will befall them—
declares YHVH.
13. All who devour him… corresponds
to… Rabbi Shim’on links the verse in Jeremiah to
two verses in Leviticus that mention holiness,
namely the sacred donation offered to the priest.
Leviticus 22:10 reads: No outsider [i.e., one who
is neither a servant or a family member of a
priest] shall eat a sacred donation [literally
holiness]. Leviticus 22:14 reads in full: If a man
eats the sacred donation [literally holiness]
inadvertently, he shall add a fifth of its value to it
and give the sacred donation to the priest.
Rabbi Shim’on interprets the first verse to
mean that no outsider [i.e., no foreign nation]
shall eat of holiness [i.e., shall harm Israel]. The
second verse implies that even if another nation
harms Israel inadvertently, it will be held guilty.
See Zohar 3:297a; Moses de León, Sefer ha-
Rimmon, 89, 312. Cf. Bereshit Rabbah 81:1.
 14. If I have sat here just to hear this
word… Similar exclamations appear in rabbinic
literature and often in the Zohar. See BT
Berakhot 16a, 24b; Shabbat 41a; Pesiqta de-Rav
Kahana 1:3; Shir ha-Shirim Rabbah on 3:11;
Qohelet Rabbah on 6:2; Qohelet Zuta 5:17; Zohar
1:2a, 129a (MhN), 148b, 164b, 235b, 240a;
2:99a, 193b; 3:26a, 121a, 203a.
15. He said to him, “Master… Rabbi
Yitsḥak asks Rabbi Shim’on a further question. If
holiness alludes to a higher rung than holy, why
does the “lower” word—holy—appear in the
threefold formula in Isaiah? This formula, after
all, signifies the unification of the sefirotic triad
Ḥesed, Gevurah, and Tif’eret, which is total perfection.

On the significance of the threefold formula

from Isaiah, see Bahir 89 (128); Azriel of Gerona,
Peirush ha-Aggadot, 56–57; Jacob ben Sheshet,
Meshiv Devarim Nekhoḥim, 149–52; Zohar
1:18b; 2:52a; 3:93a (Piq), 190b, 297a; Moses de
León, Sefer ha-Rimmon, 90 (and Wolfson’s note);
idem, Sheqel ha-Qodesh, 103–5 (131–34); Tishby,
Wisdom of the Zohar, 3:969.
16. When they join as one… Each member
of the triad of Ḥesed, Gevurah, and Tif’eret is known
as holy; but when they unite, they become a
“house” or throne for Binah, who is holiness, and
they now share Her name. When Israel attains
true faith, becoming linked with the sefirot (the
mystical realm of faith), they also attain holiness
and are called by this name.
17. A legionnaire asked Rabbi Abba… The
Roman soldier (surprisingly well-versed in the
Torah) assumes that ‫( טרף‬teref), “what is tom (by
beasts), prey, food,” is fully synonymous with ‫טרפה‬
(terefah), “what is torn (by beasts).” If so, the
verse in Psalms should read Teref He has given to
the dogs, since God would not give “what is torn
by beasts” to those who revere Him.
“Legionnaire” renders ‫( לגיון‬ligyon), derived
from Greek legeon and Latin legio, “legion.” In
rabbinic literature, the term applies to a legion of
troops or a legate, and here, to a soldier or
officer. See Vayiqra Rabbah 30:6; Zohar 1:166b–
167a; 2:125a, 193a.
18. Be precise!… Rabbi Abba explains that
the word teref here in Psalms means food, and
should not be confused with terefah, “what is tom
(by beasts).” Yet, even if one claims that, in fact,
the two terms are synonymous, the wording in
Psalms is still justified: Teref, [the laws
concerning] what is torn by beasts, He has given
to those who revere Him—God has given this
demanding law to Israel alone, not to those who
fail to revere Him or His commandments.
“Be precise!” renders ‫( דיקא‬daiqa), “precise,”
i.e., “Look at the precise wording.” This reading
is preserved in the manuscripts reflecting an
earlier version (M4, P2, V5, V7, and apparently
C9), as well as in Angelet, Livnat ha-Sappir, 93d.
Other manuscripts and the printed versions read
‫( ריקא‬reiqa), “empty-headed one.”
19. Men of holiness… Why… ? Rabbi
El’azar wonders, apparently, how the mundane
word men can be paired with the heavenly word
holiness. He explains that holiness refers to Binah,
also known as Jubilee, who liberated the
Israelites from Egypt. Consequently, they became
Her children and Her men: Men of holiness shall
you be to Me.
On Binah as Jubilee and the source of
liberation, see above, pp. 135–36, n. 381. On
Israel being liberated from Egypt “from the
aspect of Jubilee,” see Zohar 1:21b; 2:43b (Piq),
46a, 83b, 85b.
The verse in Leviticus reads: It [or: She] is a
jubilee; it [or: she] shall be holy [literally
holiness] for you. See above at note 5. The verse
in Exodus reads: Men [or: People] of holiness
shall you be to Me…. See above at note 2.
20. The blessed Holy One said this…  Binah
Herself, known as the blessed Holy One, called
Israel Her men and Her children. Consequently,
they became worthy of being called brothers of
Tif’eret, who is son of Binah (and likewise known as
the blessed Holy One). Afterward, they attained
the name holiness itself, not just men of holiness,
indicating that they had risen to the level of
Ḥokhmah and Binah.

The verse in Psalms is addressed to

Jerusalem. According to a midrashic
interpretation, it is sung by God, who refers to
the Israelites as my brothers and friends. See
Mekhilta, Beshallaḥ 3; Mekhilta de-Rashbi,
Exodus 14:15; JT Berakhot 9:1, 13b; Qohelet
Rabbah on 4:3; Tanḥuma, Yitro 5; Zohar 2:55b.
On the connection between the verses in
Jeremiah and Leviticus, see above, notes 12–13.
21. one is forbidden to call his fellow a
shameful name… Or invent an insulting
nickname; all the more so, to slander him.
See BT Bava Metsi’a 58b: “All who descend
to Hell [eventually] ascend, except for three, who
descend and do not ascend: one who fornicates
with a married woman, one who shames his
fellow publicly, and one who calls his fellow by an
insulting nickname.”
 22. Keep your tongue from evil…  Leshon ha-
ra (evil speech, gossip, slander) arouses evil
powers above and thereby inflicts disease.
See JT Sotah 2:1, 17d; Vayiqra Rabbah 16:1–
2; BT Arakhin 15b; Tanḥuma, Metsora 1;
Tanḥuma (Buber), Metsora 5; Zohar 2:264b–265a
(Heikh); 3:47a, 53a; Nefesh David. The verse in
Psalms concludes: and your lips from speaking
deceit.
23. Whoever calls his fellow something
he is not… His false insult generates his own
seemingly undeserved punishment.
See BT Bava Metsi’a 71a, in the name of
Rabbi Yose: “If a person calls his fellow wicked,
he [i.e., the one called wicked] descends against
his life.” The idiom ‫( יורד עמו לחייו‬yored immo le-ḥayyav),
literally “descends with him to his life,” has been
interpreted and rendered variously: “(takes
offense to the degree that he) pursues and
torments him all his life,” “makes his life
miserable,” “hounds him to death,” “cherishes
animosity against him,” “strives against his
livelihood,” “persecutes him to deprive him of his
livelihood.”
Certain medieval commentators interpreted
‫( לחייו‬le-ḥayyav), “to his life,” as leḥayav, “his cheeks,”
understanding the idiom as “he strikes him on
his cheeks.” Here, the Zohar plays on this
interpretation: “… is cast down into Hell ‫ליה לעלעוי‬
‫( ונחתין‬ve-naḥtin leih le-il’oi), and they bring him down
to his cheeks,” i.e., he is struck on his jaws. The
word il’oi actually means “his ribs,” but in the
Zohar it can also mean “his jaws.” (See Zohar
2:27b.)
See BT Qiddushin 28a, and Rashi, ad loc., s.v.
rasha yored immo le-ḥayyav; idem on Bava Metsi’a 71a,
s.v. yored immo le-ḥayyav; Bezalel Ashkenazi, Shitah
Mequbbetset, Ketubbot 50a (in the name of the
disciples of Jonah ben Abraham Gerondi);
Simeon ben Tsemaḥ Duran, She’elot u-Tshuvot
3:204; Galante; Nitsotsei Orot; Zohorei Ya’bets;
Nefesh David; Nitsotsei Zohar; Scholem. Cf.
above, note 21.
24. Surely, he is not guilty! How do we
know?… What is the biblical proof that there is a
significant difference between “x” and “like x”?
If the verse in Lamentations read YHVH was an
enemy (against Israel), rather than like an
enemy, then the people would have been totally
annihilated. Similarly, Jerusalem is like a widow,
not actually widowed or abandoned by God.
These midrashic interpretations appear in
Eikhah Rabbah 1:3, in the name of Rabbi Abba
son of Kahana. See BT Ta’anit 20a.
25. From here it is proven—the essence
of all… Rabbi Ḥiyya quotes a different verse to
prove the significance of the word like. This
example is the most essential, since it
demonstrates that God has no human form—not
even the appearance of a human, only an image
like the appearance of a human.
26. Like an apple tree… In Song of Songs,
the maiden compares her beloved to an apple
tree. The Midrash interprets the entire biblical
book as a love song between the Assembly of
Israel and her divine beloved. From a kabbalistic
perspective, Assembly of Israel signifies not only
the people of Israel but also their divine
counterpart, Shekhinah, who sings to Tif’eret, the
blessed Holy One. Tif’eret is like an apple because
He combines the respective colors of Ḥesed,
Gevurah, and Tif’eret: white, red, and green,
corresponding to the white of the apple’s pulp,
the red of the skin, and the green of the leaves.
See Shir ha-Shirim Rabbah on 2:3; Ezra of
Gerona, Peirush Shir ha-Shirim, 489; Azriel of
Gerona, Peirush ha-Aggadot, 36; Zohar 1:85a;
3:74a, 133b (IR), 286b–287a. Cf. Vol. 4, pp. 471–
72, n. 381.
27. If I have come here just to hear these
words… See above, notes 3, 14.
28. The feeblest among them will be like
David… King David was not actually feeble, but
he considered himself poor and needy. Those
who are the feeblest resemble him in some way.
The full verse in Zechariah reads: On that
day YHVH will shield the inhabitants of Jerusalem,
and the feeblest among them on that day will be
like David, and the House of David like a divine
being—like an angel of YHVH before them. The full
verse in Chronicles reads: See, in my poverty I
have prepared for the House of YHVH one hundred
thousand talents of gold, one million talents of
silver, and as for copper and iron, so much it
cannot be weighed, and I have prepared wood
and stone; to these you shall add more. Cf. 1
Chronicles 29:2.
29. Why did the blessed Holy One see fit
to give laws… The various laws contained in this
Torah portion, Mishpatim (Laws), which follows
the account of the revelation at Mount Sinai.
Rabbi Yose explains that the Torah was given
from the side of Gevurah (Power) on the left. To
balance the severity of this sefirah, God sought to
ensure peace and harmony among Israel by
giving them laws of justice. Thereby, Torah would
manifest both the strictness of Gevurah and the
grace of Ḥesed, and the world would endure
through balanced Justice. This passage plays
with ‫( דינין‬dinin), “laws”; and ‫( דינא‬dina), “law,
judgment, justice.”
According to rabbinic tradition, the
revelation to Moses at Sinai (and the revelation
of at least the first two of the Ten
Commandments to all of Israel) was conveyed
‫( מפי הגבורה‬mi-pi ha-gevurah), “from the mouth of
[divine] Power.” See Mekhilta, Ba-ḥodesh 9;
Sifrei, Numbers 112; Midrash Tanna’im,
Deuteronomy 33:2; BT Shabbat 88b, Makkot 24a;
Tanḥuma, Yitro 11, Vayelekh 2; Tanḥuma
(Buber), Va’etḥannan 6; Pesiqta Rabbati 22;
Shemot Rabbah 33:7; Midrash Tehillim 68:6. On
Torah being given “from the side of Gevurah,” see
Zohar 1:48b, 198a; 2:81a, 84a; 3:32a, 39a, 80b.
On protecting the Torah, see Shemot Rabbah
30:3; and M Avot 1:1: “Make a fence around the
Torah.”
On the world being established on, and
created by, Justice, see M Avot 1:18; Avot de-
Rabbi Natan B, 43; Bereshit Rabbah 14:1;
Shemot Rabbah 30:13; Zohar 1:180b; 3:30b, 32a;
Moses de León, Sefer ha-Rimmon, 291, 345.
30. Render judgment in the morning…
Rabbi Abba interprets the verse to mean that a
judge must not eat before rendering judgment,
so that he will be clearheaded. Otherwise, he is
considered guilty of shedding blood, since he
might convict one who is innocent.
Rabbi Abba is apparently playing with two
meanings of the word ‫( דמים‬damim): “blood” and
“money.” A judge who convicts one who is
innocent in a monetary case “has given his actual
money to another.” How much worse in capital
cases, where a mistaken verdict would entail the
actual shedding of innocent blood!
 The original meaning of the verse in
Leviticus, You shall not eat over the blood,
apparently relates to a pagan rite of divination,
in which a ritual meal was consumed over a pit
or large receptacle containing blood, perhaps
with the idea that spirits of the dead could be
conjured up from the blood. See Naḥmanides on
the verse; Milgrom, Leviticus, 2:1685–86; Alter,
Five Books of Moses, ad loc.
In Sifra, Qedoshim 6:1, 90b, Rabbi Akiva
learns from this verse that when the Sanhedrin
executes someone, its members must not taste
anything that entire day. Here, Rabbi Abba
concludes that judges must not render judgment
even in monetary matters before eating, a view
that may derive from a formulation by Jonah
Gerondi.
See BT Mo’ed Qatan 14b, Sanhedrin 63a;
Jonah ben Abraham Gerondi, Iggeret ha-
Teshuvah 2, p. 268; Baḥya ben Asher on
Leviticus 19:26; Gottlieb, Ha-Qabbalah be-
Khitvei Rabbenu Baḥya ben Asher, 270; Scholem;
Ta-Shma, Ha-Nigleh she-ba-Nistar, 128, n. 104.
Cf. Mekhilta, Amaleq (Yitro) 2; Mekhilta de-
Rashbi, Exodus 18:13; BT Shabbat 10a. On the
verse in Jeremiah, see Baḥya ben Asher on
Leviticus 19:26; Radak on Jeremiah 21:12. Cf.
Mishnat Rabbi Eli’ezer, 16, pp. 313–14; BT
Sanhedrin 7b.
The wording “it is not a true judgment…
after eating and drinking” does not appear in the
manuscripts reflecting an earlier version (C9,
M4, P2, V5, V7), nor in Angelet, Livnat ha-
Sappir, 94a. This material may have been
omitted due to homoeoteleuton (a scribal error
caused by skipping from a word or phrase to the
next occurrence of the identical word of phrase)
—in this case, from “eating and drinking” to
“eating and drinking.”
The phrase “it is not a true ‫( דינא‬dina),
judgment,” can also be construed as “he is not a
true ‫( דיינא‬dayyana), judge,” though nearly all of the
manuscripts that include these lines read ‫דינא‬,
which reads more naturally as dina, “judgment.”
31. Whoever falsifies judgment… Any
judge who acquits the guilty or convicts the
innocent ruins the divine adornments, which
consist of love, justice, and righteousness. “All
depend on one another” apparently means that
the divine adornments and human justice are
interdependent: human justice draws on divine
wisdom, and God’s glory is manifested by human
justice.
“Adornments (of)” renders ‫( תקוני‬tiqqunei),
whose range of meaning includes “mending,
adornment, enhancement, perfection,
arrangement, array, configuration.” On the
adornments, see the following section. For
various interpretations, see OY; Galante; MM;
Sullam; MmD.
The verse in Jeremiah reads: For I am YHVH,
who acts with love, justice, and righteousness on
earth; for in these I delight—declares YHVH.
32. These are the adornments of the
Throne… God’s throne is established by human
justice. For various interpretations, see the
sources cited near the end of the preceding note.
33. It has been taught in the Secret of
Secrets This section (extending below to p. 158
at n. 56) describes the divine anatomy and
aspects of Din (Judgment). It concludes by
emphasizing the relationship between the divine
adornments and Judgment, discussed above by
Rabbi Yehudah and Rabbi Yose.
The presentation of the divine anatomy
displays affinities with Idra Rabba and Idra Zuta,
and this section can be considered part of the
Idra literature. Although kabbalists have
sometimes identified it as Idra de-Vei Mashkena
(The Assembly of the Dwelling), this is doubtful.
See Angelet, Livnat ha-Sappir, 13a; Scholem,
Kabbalah, 215; Liebes, Peraqim, 101–2; idem,
“Ha-Mashiaḥ shel ha-Zohar,” 153–57 and n. 238;
idem, Studies in the Zohar, 35–37, 177–78, n.
109; MmD; below, p. 192, n. 19. On earlier
traditions of the divine anatomy in Shi’ur Qomah
(Measure of the [Divine] Stature), see Scholem,
Kabbalah, 16–18.
The title Roza de-Razin (Secret of Secrets)
recalls the identical title of another section of the
Zohar dealing with human physiognomy, printed
in Zohar 2:70a–75a (RR); ZḤ 35b–37c (RR). On
that composition and its relation to the pseudo-
Aristotelian composition Secretum secretorum
(which includes a section on physiognomy), see
Vol. 4, pp. 392–93, n. 76.
The identity of the intended speaker here is
not completely clear; it may be Rabbi Yose, or
conceivably Rabbi Yehudah, or Rabbi Abba (see
below, note 58). Bearing on this question is the
precise wording here. The opening word appears
as ‫( תניא‬tanya), or ‫( תאנא‬tana), “It has been taught,”
in Angelet, Livnat ha-Sappir 94a; Cordovero’s
text in OY; Galante (citing manuscripts); and
Derekh Emet (ed. Ḥamiẓ). However, numerous
manuscripts (C9, M4, M5, N47, 02, O3, O17, P2,
R1, V5, V7), as well as the earliest printed
editions (Mantua and Cremona), read instead:
‫( דתניא‬de-tanya), “For it has been taught,” linking
the following passage from the Secret of Secrets
with the preceding words of Rabbi Yose and
indicating that he is the speaker. Yet below (at
note 58), it appears that Rabbi Abba has
delivered the material from the Secret of
Secrets. Apparently, the editing process (in the
manuscripts themselves) was incomplete.
34. Head of the King… The King is Tif’eret,
or the entire sefirotic configuration from Ḥokhmah
through Yesod, centered on Tif’eret. The royal head
consists of Ḥokhmah and Binah, who are arrayed in
the qualities emanating from them, Ḥesed and
Gevurah. The hairs of the head are various divine
powers, which derive ultimately from the highest
sefirah, Keter, known as the Holy Ancient One.

The Holy Ancient One is characterized by

pure compassion and is described as ‫אריך אנפין‬
(arikh anpin), “long-suffering, slow to anger” (an
expression deriving from Exodus 34:6). See Ibn
Ezra (short), ad loc.; Zohar 3:129a–b (IR). The
configuration of sefirot from Ḥokhmah through Yesod
is characterized by a tension between opposites:
right and left, loving-kindness and judgment.
Relative to the highest realm, this configuration
is described as ‫( זעיר אנפין‬ze’eir anpin), “short-
tempered” (deriving from Proverbs 14:17). This
lower configuration is the focus of this section of
the Zohar (from the Secret of Secrets).
On the divine hair (not including the beard),
see Zohar 2:176b (SdTs); 3:128b–129b (IR),
136a–b (IR), 293a–b (IZ). “Masters of qualities”
renders ‫( מארי דמאדין‬marei de-maddin), “masters of
maddin,” apparently deriving from (mdd), “to
measure.” Here, maddin probably refers to the ‫מדות‬
(middot), the divine “qualities, measurements,”
namely the sefirot. Cf. the expression ‫( שעור קומה‬shi’ur
qomah), “the measure of the [divine] stature.” See
Zohar 1:223b; 2:63a, 213b; 3:130b (IR), 138b
(IR); Vol. 4, p. 150, n. 44; p. 395, n. 89.
“Masters of balance” refers to powers that
balance the tendencies of right and left (Ḥesed
and Din), and that weigh human actions on the
cosmic scale. See Zohar 1:223b; 3:136a (IR),
141a (IR), 143a (IR), 144a (IR); 293a (IZ); Tishby,
Wisdom of the Zohar, 1:338.
“Trumpeting” renders ‫( יבבא‬yabbava), which
means “trumpeting, wailing.” See Targum
Onqelos, Leviticus 23:24; Vol. 4, p. 252, n. 197.
35. Forehead of the King… This divine
forehead expresses Din (Judgment), also known as
Gevurah, whereas the higher forehead (of the Holy
Ancient One) conveys pure Compassion and
Favor, extending forgiveness.
The author may be playing with ‫( מצח‬metsaḥ),
“forehead,” and ‫( נצח‬netsaḥ), “victory,” achieved
through Gevurah (Power). “Favor” renders ‫רצון‬
(ratson), “will, desire, favor,” a name of Keter. See
Zohar 2:177b (SdTs); 3:129a (IR), 136b (IR),
288b (IZ), 293a (IZ).
36. Eyes of the King… The various powers
of divine providence are called eyes, categorized
according to the colors of the eye.
See above, pp. 123–24, n. 351; Zohar 2:177b
(SdTs); 3:129b–130a, 136b–137b (both IR), 293b–
294a (IZ); Tishby, Wisdom of the Zohar, 1:338;
MmD. Cf. Vol. 4, pp. 80–81, n. 37; p. 398, n. 97.
37. Eyebrows… The eyebrows convey divine
providence from Binah, who is known as both river
and Mother. She channels the flow from Keter, the
Holy Ancient One, nurturing the eyes of
providence with the pure white milk of
compassion, which assuages the harshness of
Gevurah, or Din (Judgment).

The full verse in Song of Songs reads: His

eyes are like doves by streams of water, bathing
in milk, set by a brimming pool. See Zohar
2:177b (SdTs); 3:136b (IR), 289a (IZ).
38. Nose of the King… The most prominent
feature of the face. Here dwells wrath, as
indicated by the Hebrew word for nose, ‫( אף‬af),
which means both “nose” and “anger.” The wrath
of Ze’eir Anpin (the Short-Tempered One) issues
from Gevurah, or Din (Judgment). This divine wrath
can be assuaged only by the smoke of a
sacrificial offering, as hinted by the verse in
Genesis, describing God’s response to Noah’s
sacrifices following the Flood, when He promised
to never again destroy all life.
The nose of the Holy Ancient One is different,
since He is described as ‫( ארך אפים‬erekh appayim),
“long-suffering, slow to anger” (taking a long
time for His nostrils to flare). His nose is
represented by the root of Wisdom within Keter,
characterized by pure compassion and
forgiveness. This nose is praiseworthy, as
indicated by the verse in Isaiah, which reads in
full: For the sake of My name ‫( אאריך אפי‬a’arikh appi),
I defer My wrath [or hyperliterally: lengthen My
nose], and for My praise  ‫( אחטם‬eḥetom), I refrain
[or: restrain Myself, restrain it] for you, so as not
to cut you off. The verbal root ‫( חטם‬ḥtm), “to
restrain, bridle, muzzle,” is a cognate of the
Hebrew noun ‫( חוטם‬ḥotem), Aramaic ‫( חוטמא‬ḥutma),
“nose.” God, as it were, promises Israel that His
nose will be not short-tempered but, rather, long-
suffering. King David also alluded to this
praiseworthy nose.
 On the significance of the nose, see M
Yevamot 16:3: “Evidence [of the identity of a
corpse] may not be given except from [proof
provided by] the face together with the nose.”
See Naḥmanides on Leviticus 21:18; Zohar
2:177b (SdTs); 3:130a–b, 137b (IR), 294a (IZ).
On the sacrificial smoke, see Zohar 1:45b
(Heikh), 51a–b, 70a, 176b, 244a, 247b; 2:130a,
141a, 242b, 259b (Heikh); 3:294a (IZ); Vol. 3, p.
493, n. 863. On Ze’eir Anpin and Arikh Anpin (or erekh
appayim), see above, note 34. On the word ‫תקונא‬
(tiqquna), “enhancement,” see above, note 31.
39. Ears of the King… Which hear the
prayers of Israel. The brains of the King lie
within the head, which includes Ḥokhmah and Binah
(known as Father and Mother).
“Good and evil” may refer to goodness for
Israel and evil for their enemies. The winged
beings are angels, who convey prayers above.
See Zohar 1:4a, 44a (Heikh), 92a, 152a (Tos);
2:13a; 3:80b; Vol. 1, p. 22, n. 150.
40. Face of the King… Illumined by Ḥokhmah
and Binah (Father and Mother) and their
expansion, the radiance of the hidden sefirah of
Da’at. This triple radiance, glowing in the face,
testifies to the nature of the King.
See M Yevamot 16:3 (quoted above, note 38):
“Evidence [of the identity of a corpse] may not be
given except from [proof provided by] the face
together with the nose.” See Zohar 3:291a (IZ),
292b (IZ), 295a (IZ).
41. Beard of the King… Nine
enhancements (or locks, curls) of the beard of
Ze’eir Anpin are described in rich detail in the Idrot.
Here, the enhancements are branches of Ḥesed
and Gevurah (which themselves issue from the
head, i.e., from Ḥokhmah and Binah) and of the
radiance of Father and Mother, glowing in the
face.
See Tishby, Wisdom of the Zohar, 1:340. On
the significance of the beard, see BT Shabbat
152a, in the name of Rabbi Yehoshu’a son of
Korḥah: “The glory of a face is the beard.” See
Zohar 2:177a (SdTs); 3:132b (IR), 289a (IZ). On
the enhancements of the beard, see Zohar
2:177a–b (SdTs); 3:130b–134b (IR), 139a–141b
(IR), 289a–b (IZ), 295a–b (IZ).
42. Lips of the King… The “brain of the
King” refers to the first brain, derived from
Ḥokhmah. See above, note 39. The hidden path is
the subtle passage between the Father (Ḥokhmah)
and the womb of the Divine Mother (Binah). When
She conceives, She generates five lights, each
branching into ten, which constitute the fifty
gates of Binah. One of these gates remains hidden;
the forty-nine others correspond to forty-nine
aspects of “pure” and forty-nine aspects of
“impure” in Torah—namely forty-nine ways by
which something can be proven pure (and thus
permitted) and forty-nine ways by which the
same thing can be proven impure (and thus
forbidden). The fiftieth gate of Binah joins with the
third, “suspended” light of Father to form the
lips of the King.
On the fifty gates of Binah, see the statement
attributed to Rav and Shemu’el (BT Rosh ha-
Shanah 21b, Nedarim 38a), “Fifty gates of binah
(understanding) were created in the world, and
all were given to Moses except for one.” See
Naḥmanides, Peirush al ha-Torah, intro, 3–4;
Zohar 1:3b.
On the forty-nine facets (or aspects), see
Midrash Tehillim 12:4, in the name of Rabbi
Yannai: “With every utterance that the blessed
Holy One spoke to Moses, He offered forty-nine
facets of ‘pure’ and forty-nine facets of ‘impure.’”
See Massekhet Soferim 16:5; JT Sanhedrin
4:1, 22a; BT Eruvin 13b; Vayiqra Rabbah 26:2;
Pesiqta de-Rav Kahana 4:2, 4; Shir ha-Shirim
Rabbah on 2:4; Qohelet Rabbah on 8:1;
Tanḥuma, Bemidbar 10, Ḥuqqat 4; Tanḥuma
(Buber), Ḥuqqat 7, 18; Bemidbar Rabbah 19:2;
Pesiqta Rabbati 14, 21; Zohar 2:15b (MhN),
139b, 183a.
The verse in Job concludes: nor spotted by a
falcon’s eye. See Zohar 1:3b, 13b, 29b; 3:61b,
193b.
43. The mouth depends on them… On the
lips. Da’at is the hidden sefirah mediating between
Ḥokhmah and Binah, and linking them. It appears on
the central line joining Keter and Tif’eret, and can
be considered an “extension of Tif’eret.” When it
radiates, it is called mouth of YHVH.
See Zohar 3:291a (IZ); Tishby, Wisdom of the
Zohar, 1:341. On the verse in Proverbs, see
Zohar 3:136a (IR), 289b (IZ), 291a (IZ), 296a
(IZ). On the verse in Song of Songs, see Zohar
3:295b (IZ).
The reading “concealed ‫( בגופא‬be-gufa), in the
body, of the King” is preserved in manuscripts
reflecting an earlier version of the text (C9, M4,
P2, V5, V7), as well in Angelet, Livnat ha-Sappir,
94c. Other manuscripts (M5, O2, O17, R1), as
well as the printed editions, read “concealed ‫בפימא‬
(be-fima) [or ‫( בפומא‬be-fuma)], in the mouth, of the
King.” On this reading, cf. Shir ha-Shirim Rabbah
1:16 (on 1:2); Tanḥuma (Buber), Ki Tissa 10;
Shemot Rabbah 41:3, all quoting Proverbs 2:6.
 44. On this palate… The ruling authorities
are angels, issuing from the divine mouth. The
four letters listed here are technically guttural
letters, not palatals. The first letter of the
alphabet, ‫( א‬alef), symbolizes the primordial sefirah,
Keter, known as the Holy Ancient One.

On the angels issuing from the divine mouth,

see BT Ḥagigah 14a, in the name of Rabbi
Yonatan, “From every single utterance issuing
from the mouth of the blessed Holy One, one
angel is created, as is said: By the word of YHVH
the heavens were made, and by the breath of His
mouth all their array.”
On the guttural and palatal letters, see Sefer
Yetsirah 2:3; Zohar 1:80a (ST); 3:295 (IZ); and
below.
45. ‫ח‬ (Ḥet)—radiance of (Ḥokhmeta),
Wisdom… Whose essence is unknowable. On the
verse in Job, see Zohar 1:141b; 3:65b, 292a (IZ).
46. ‫( ה‬He)—radiance of Mother… This
letter, often a feminine marker, alludes to the
Divine Mother, Binah, who nourishes Her
offspring, the lower sefirot. Her flow, pictured as
anointing oil, saturates Yesod (known as Righteous
One), who pours into Shekhinah.
“White from within red” refers to the
respective tendencies of Ḥesed (characteristic of
Yesod) and Gevurah (characteristic of Shekhinah).
Myrrh is a reddish resin; frankincense, whitish.
The full verse in Song of Songs reads: Before the
day breathes and the shadows flee [i.e., before
the break of dawn], I will hasten to the mountain
of myrrh and to the hill of frankincense.
47. ‫ע‬ (Ayin)—radiance of seventy
branches… Seventy—the numerical value of ayin
—represents here the seven lower sefirot, each
generating ten branches, all of which are
nourished by the divine breath. The total of
seventy also corresponds to the seventy names of
God and the seventy members of Jacob’s
household who entered Egypt. Jacob himself is
the earthly symbol of Tif’eret, trunk of the sefirotic
tree. The seventy souls of the house of Jacob
represent the seventy sefirotic branches.
On the seventy branches, see Zohar 2:83b,
89a, 92b (Piq), 133b. On the seventy names of
God, see Targum, Song of Songs 2:17; Bemidbar
Rabbah 14:12; Naḥmanides, Kitvei Ramban,
1:135; Zohar 1:5b; 2:51b, 160b; 3:223b (RM),
263a; Idel, “Olam ha-Mal’akhim bi-Dmut Adam,”
12–13. For various lists of these names, see Alfa
Beita de-Rabbi Aqiva (Battei Midrashot, 2:350–
51); Shir ha-Shirim Zuta 1:1; Aggadat Shir ha-
Shirim, ed. Schechter, on 1:1, pp. 9–10; Midrash
ha-Gadol, Genesis 46:8; Ba’al ha-Turim on
Numbers 11:16.
The verse in Genesis reads: All the souls of
the house of Jacob coming to Egypt were
seventy.
48. From these letters shine four others…
From the four guttural letters—‫( א‬Alef), ‫( ח‬ḥet), ‫ה‬
(he), ‫( ע‬ayin)—shine the four palatal letters: ‫ג‬
(gimel), ‫( י‬yod), ‫( כ‬kaf), ‫( ק‬qof). Gimel stands for ‫גמול‬
(gemul), “recompense, reward,” which derives
ultimately from Keter, the Holy Ancient One,
symbolized by alef.
The verse in Isaiah is usually taken to mean
Then you will delight in YHVH, but here the phrase
‫( על יהוה‬al YHVH) is understood hyperliterally: upon
[or: above] YHVH—alluding to the realm of Keter,
which lies above Tif’eret (known as YHVH).
 On the guttural and palatal letters, see
above, note 44. On the hyperliteral reading of
the verse in Isaiah, see Zohar 1:216a, 219a;
2:50b, 83a, 88a–b; 3:94b.
49. From ‫( ח‬ḥet) shines ‫( י‬yod)… Both letters
signify Ḥokhmah, ḥet being the initial letter of
Ḥokhmah, and the shape of yod symbolizing the
primordial point of this sefirah, which contains all
potentially. The essence of Ḥokhmah is
unknowable. See above at note 45.
50. From ‫( ה‬he) shines ‫( כ‬kaf)… From Binah,
the Divine Mother, symbolized by the letter he,
shines kaf, symbolizing the radiant flow of
emanation that reaches Shekhinah, known as horn
of Jubilee and Malkhut (Kingdom), or Kingdom of
David.
The line “Davidic anointing is performed only
with the mystery of kaf” is based on a rabbinic
tradition that priests were anointed in the shape
of the Greek letter chi, shaped like an X. See BT
Horayot 12a: “How are the kings anointed? In
the shape of a wreath. And the priests? In the
shape of a chi. What is meant by ‘the shape of a
chi’? Rav Menashya son of Gadda said, ‘In the
shape of a Greek kaf [i.e., the Greek letter chi].’”
This tradition specifies that priests, not
kings, are anointed in the shape of a chi. The
Zohar’s wording here—“Davidic anointing is
performed only with the mystery of kaf”—may be
influenced by another rabbinic formulation:
“Kings must be anointed out of a horn.”
See JT Sheqalim 6:2, 49d; Vayiqra Rabbah
10:8; Zohar 1:96a, 2:179a (SdTs). Cf. 1 Samuel
16:13; 1 Kings 1:39; Moses de León, Sheqel ha-
Qodesh, 71–72 (90–91). On the letter chi, see
also M Menaḥot 6:3; Sifrei Zuta 7:1; Rashi on
Exodus 29:2, 7, 36; 30:26; Naḥmanides on
Exodus 29:7; Lieberman, Greek in Jewish
Palestine, 188–89; idem, Tosefta ki-Fshutah,
1:345–46. Note Rashi’s wording on Exodus
29:36: “All anointings resemble the Greek chi.”
On Binah being symbolized by the letter he, see
above, note 46. Binah is also known as Jubilee; see
above, pp. 135–36, n. 381. Thus Shekhinah, Her
daughter, is horn of Jubilee. See Zohar 1:96a;
2:179a (SdTs); 3:19b.
51. ‫( ק‬Qof)…‫( ע‬ayin)… The numerical value of
ayin is seventy, alluding to the seven lower sefirot.
(See above, note 47.) The numerical value of the
final palatal letter, qof, is one hundred, alluding to
all ten sefirot.
The wording of the last sentence (“Whoever
knows this mystery and is careful with it…”)
derives from BT Qiddushin 71a, discussing the
mystery of the forty-two-letter name of God. See
Zohar 2:132b.
52. Body of the King…  Tif’eret is the trunk of
the sefirotic body, balancing the polar opposites
Ḥesed and Gevurah. These are symbolized,
respectively, by white and red, and pictured as
the right and left arms.
53. His innards, enhanced with Da’at… The
hidden sefirah of Da’at first mediates between
Ḥokhmah and Binah in the head, and then permeates
the body, reaching its innards. See Zohar 3:296a
(IZ).
54. Thighs, joined with two lights… The
divine thighs are illumined by two lights, namely
Netsaḥ and Hod, also pictured as two kidneys. From
Netsaḥ and Hod, the anointing oil of emanation
flows to the divine phallus, Yesod. He is known as
YHVH Tseva’ot, Lord of Netsaḥ and Hod, who are known
as Tseva’ot (and also world).
55. All these arrays…  Yesod channels the
entire flow to Shekhinah. But their union is
consummated only when humans administer
judgment fairly on earth; then Din (Judgment) and
Ḥesed are balanced above and harmony reigns.

The sefirotic adornments constitute the Holy

Name. See Zohar 3:288a (IZ). This corresponds
with the kabbalistic notion that the individual
letters of ‫( יהוה‬YHVH) symbolize all of the sefirot. The
‫( י‬yod) symbolizes the primordial point of Ḥokhmah,
while its upper stroke symbolizes Keter. The first ‫ה‬
(he), often a feminine marker, symbolizes the
Divine Mother, Binah. The ‫( ו‬vav), whose numerical
value is six, symbolizes Tif’eret and the five sefirot
surrounding Him (Ḥesed through Yesod). The
second ‫( ה‬he) symbolizes Shekhinah. See Asher ben
David, Peirush Shem ha-Meforash, 112; Zohar
1:162a (ST); 2:126b–127a; 3:10b, 65b, 267b;
Gikatilla, Sha’arei Orah, 44a–45b.
The verse from Psalms reads: …in the midst
of  ‫( אלהים‬elohim), the gods, He renders judgment.
Traditionally here, the word elohim is interpreted
as the judges. See BT Berakhot 6a, Sanhedrin 7a;
Rashi and Radak on the verse.
On the interplay between human and divine
judgment, see above at notes 31–32. On the word
‫( תקונין‬tiqqunin), “arrays, adornments,” see above,
note 31.
56. And when judgments are not
arranged below… When humans pervert justice
on earth, harsh Judgment arouses above and the
entire sefirotic array is disrupted. Binah, the
Divine Mother, withdraws from the lower sefirot,
depriving Yesod and thereby also Shekhinah. With
the arousal of harsh Judgment, the demonic
serpent is empowered. The final word, “them,”
refers to the harsh powers of Judgment.
57. My father revealed all these
adornments… His father, Rabbi Shim’on,
revealed these profound secrets to the
Companions only when he was about to die, in
order to ensure a glorious entry into heaven.
Rabbi El’azar wonders why they have been
revealed now unnecessarily.
On Rabbi Shim’on’s motivation for revealing
secrets before his death, see Zohar 3:287b,
291a–b, 295a (all IZ). On displaying knowledge of
Torah so as to avoid shame in the world that is
coming, see Seder Eliyyahu Rabbah 1; Midrash
Mishlei 10; Zohar 3:46a, 144a (IR), 196b; ZḤ 2c
(SO), 8d (MhN), 70d (ShS). Cf. Zohar 1:4a, 221a–
222a; 2:134b; 3:205b.
58. What I recorded from the Holy
Lamp… Rabbi Abba explains that he revealed to
the Companions what he had recorded from
Rabbi Shim’on (the Holy Lamp) because they
already had some knowledge of these matters
(from Rabbi Shim’on himself) and because deep
knowledge of God is essential. From now on, the
secrets will remain concealed. The concluding
clause apparently means that even after Rabbi
Shim’on’s death, his presence still abides with
the Companions and enlightens them.
‫( בוצינא קדישא‬Botsina Qaddisha), “the Holy Lamp,” is
the title of Rabbi Shim’on. See Zohar 1:3b–4a,
156a, 197b, 217a; 2:4a, 31a, 127b, 149a; 3:171a;
ZḤ 85d (MhN, Rut). Cf. 2 Samuel 21:17; Bereshit
Rabbah 85:4; BT Ketubbot 17a, where Rabbi
Abbahu is called ‫( בוצינא דנהורא‬Botsina di-Nhora), “Lamp
of Light”; and Berakhot 28b, where Rabban
Yoḥanan son of Zakkai is called ‫( נר ישראל‬Ner
Yisra’el), “Lamp of Israel.”

On Rabbi Abba’s role as scribe, see Zohar

3:287b (IZ), 296b (IZ). For the names of those
Companions (including Rabbi Abba, Rabbi Yose,
and Rabbi Yehudah) who previously learned
similar secrets from Rabbi Shim’on, see the
opening of Idra Rabba (Zohar 3:127b) and Idra
Zuta (3:287b). From Rabbi Abba’s remarks here,
it seems that he is the intended speaker who
delivered the material from the Secret of
Secrets. See above, note 33; Galante; Scholem;
Liebes, Studies in the Zohar, 115; MmD.
On the commandment to know God, see Ibn
Ezra, Yesod Mora 7; Maimonides, Mishneh
Torah, Hilkhot Yesodei ha-Torah 1:6; Zohar 2:25a
(Piq); 3:256b (RM).
On the tension between revealing and
concealing, see M Kelim 17:16; Tosefta Kelim
(Bava Metsi’a) 7:9; BT Bava Batra 89b; Zohar
1:11b (Vol. 1, p. 78, n. 589); 2:95a, 100b, 257b;
3:127b (IR); and 3:74b: “Rabbi Shim’on clapped
his hands and wept. He exclaimed, ‘Woe is me if I
speak and reveal the secret! Woe is me if I do not
speak, for the Companions will be deprived of
the word.’”
59. I saw in a dream… Rabbi Abba recounts
a dream in which he saw Rabbi Shim’on and
asked him a question. He understands that the
letter ‫( י‬yod) symbolizes the primordial point of
Ḥokhmah (see above, note 49), but why does ‫( ה‬he)
symbolize Binah?. See above, note 46.
60. A river issues from Eden… In the
dream Rabbi Shim’on explains that Binah is the
river of emanation issuing from Ḥokhmah
(symbolized by Eden). The primordial point of
Ḥokhmah, symbolized by the letter ‫( י‬yod), encloses
itself within Binah and then expands Her into the
wide letter ‫( ה‬he). (These are the first two letters
of ‫[ יהוה‬YHVH]). Impregnated by Ḥokhmah, Binah gives
birth to Tif’eret (together with the five sefirot
surrounding Him, from Ḥesed through Yesod),
symbolized by the letter ‫( ו‬vav), whose numerical
value is six. Fittingly, the shape of the letter ‫ו‬
(vav) corresponds to the left leg of the letter ‫ה‬
(he), implying that this son begins within the
womb of the Divine Mother. After His birth, the
son is placed before Her to be suckled, a
relationship depicted by the progression ‫( ה ו‬he,
vav), the middle letters of ‫( יהוה‬YHVH).

The secret Mishnaic source offers a related

tradition: Binah was originally ‫( ד‬dalet). Once Father
Ḥokhmah joined with Her, She conceived a son,
symbolized by ‫( ו‬vav), and this vav constituted a
new graphic element, or leg, transforming ‫ד‬
(dalet) into ‫( ה‬he).
On ‫( י ה ו‬yod, he, vav), see Zohar 2:176b (SdTs);
3:11a–b, 65b, 290b (IZ). On the sefirotic
significance of the letters of ‫( יהוה‬YHVH), see above,
note 55.
The expression ‫( מתניתא דילן‬matnita di-lan), “our
Mishnah,” refers to a secret, mystical Mishnah
often cited in the Zohar and known only to its
own circle. In this instance, “our Mishnah”
apparently alludes to Sifra di-Tsni’uta, the
cryptic section of the Zohar that in some ways
serves as an anonymous Mishnah for other parts
of the Zohar, which can be seen as its “Talmudic”
commentary. A parallel to the teaching on the
transformation of ‫( ד‬dalet) into ‫( ה‬he) appears in
Sifra di-Tsni’uta (Zohar 2:178b). Elsewhere in the
Zohar, this transformation pertains to Shekhinah
rather than Binah; see Zohar 1:51a, 60a; 2:104a;
3:180b. (Likewise, the garden in the verse from
Genesis elsewhere alludes to Shekhinah rather than
Tif’eret.)

On matnita di-lan, “our Mishnah,” see Zohar

1:37b, 55b, 74a, 91b, 93a, 95b, 96a, 223b–224a,
252a (Hash); 3:57b, 61b, 78a, 284b, 285a, 293b
(IZ); Matt, “Matnita di-Lan.” Matnita di-lan is to be
distinguished from the Matnitin of the Zohar, on
which see Scholem, Kabbalah, 216; Gottlieb,
Meḥqarim, 163–214.
61. In this delight I awoke… From the
dream. Rabbi Abba eats nothing for several days
partly because he is so overjoyed from seeing
and learning from Rabbi Shim’on that he feels no
need to eat, but also out of sadness for being
unworthy of seeing the Holy Lamp again.
On the connection between fasting and
having a vision of a departed sage, see JT
Kil’ayim 9:4, 32b; Qohelet Rabbah on 9:10; Zohar
1:4a (Vol. 1, pp. 20–21, n. 139).
62. Why tishameru, you shall be guarded…
This particular passive form, which appears only
here in the Bible, is usually understood to mean
you shall be on guard, watchful, attentive.
However, the Zohar wonders why Scripture did
not employ the active form of the verb (as in
Leviticus 19:19; Deuteronomy 13:5). The answer
focuses on the hyperliteral meaning of tishameru: if
the people of Israel fulfill God’s commands, they
will be guarded and protected from all the dire
punishments listed in the Torah. Consequently,
they will have no need to mention (or invoke) the
name of any other god.
On the clause the name of other gods you
shall not mention, see Mekhilta, Kaspa 20;
Mekhilta de-Rashbi, Exodus 23:13; BT Sanhedrin
63b. On the passive form tishameru, cf. ‫( ונשמרתם‬ve-
nishmartem), you shall be watchful, in Deuteronomy
4:15; Joshua 23:11.
63. Alternatively, and the name of other
gods… As if to say, “Do not violate God’s
commands, thereby bringing upon yourselves the
punishment of exile to foreign lands, where you
will worship other gods and invoke their names.
64. The entire Torah is the name of the
blessed Holy One… Consequently, one who
adds anything to the Torah or diminishes it
causes a defect in the Holy Name and, as it were,
invokes the name of other gods.
On Torah as God’s Name, see Ezra of
Gerona, Peirush le-Shir ha-Shirim, 548;
Naḥmanides, introduction to Commentary on the
Torah, 6–7; Zohar 2:60a, 87a, 90b, 161b; 3:13b,
19a, 21a, 35b–36a, 73a, 89b, 98b, 159a, 265b,
298b; Moses de León, Sefer ha-Rimmon, 341–42;
Scholem, On the Kabbalah, 37–44; Tishby,
Wisdom of the Zohar, 3:1085–86; Idel, “Tefisat
ha-Torah.”
On not adding to or diminishing from the
divine words, see Deuteronomy 4:2; 13:1.
65. And the name of other gods—one who
is occupied… According to Rabbi Ḥiyya, Torah
(which constitutes God’s name) contains all the
wisdom that one needs, and delving into foreign
wisdom is tantamount to invoking foreign gods.
The wording “or learn ‫( טעמא‬ta’ama), reason
[or: meaning, sense], from them, all the more so
concerning Torah,” apparently alludes to the
Jewish philosophers’ pursuit of ‫( טעמי המצוות‬ta’amei
ha-mitsvot), “the reasons for the commandments,”
based in part on the insights of Greek philosophy.
The kabbalists countered such rationalistic ta’amei
 with their own kabbalistic reasons. See
ha-mitsvot
Matt, “The Mystic and the Miẓwot”; Scholem.
On the prohibition against reading ‫ספרים חצונים‬
(sefarim ḥitsonim), “external books,” i.e., those
excluded from the biblical canon, see M
Sanhedrin 10:1 (in the name of Rabbi Akiva); JT
Sanhedrin 10:1, 28a; Qohelet Rabbah on 12:12.
66. one who does not keep this… One who
violates Passover, the Festival of matsot
(Unleavened Bread), breaks faith with God, since
Passover is linked with the divine realm. These
two verses appear adjacently in order to
demonstrate that by violating this festival, in
effect, one invokes other gods.
In the Zohar, Passover is usually linked with
Shekhinah and sometimes with Ḥesed. See OY;
Galante; MM; Tishby, Wisdom of the Zohar,
3:1238–39. On the connection between violating
the festivals and committing idolatry, see BT
Pesaḥim 118a; Zohar 2:182a.
67. Similarly with all other holidays and
festivals… All of which symbolize various sefirot,
aspects of the Divine Name.
The full verse in Exodus, referring to the
three pilgrimage festivals, reads: Three times a
year all your males shall appear in the presence
of the Lord YHVH. For Rabbi Yitsḥak, the phrase
three times a year alludes to the three sefirotic
columns (right, left, and center), the focus of
mystical faith.
On the sefirotic correspondences of the
various festivals, see OY; Galante; MM; Tishby,
Wisdom of the Zohar, 3:1238–40. On the link
between the Divine Name and the sefirot, see
above, note 55.
 68. All your males shall appear…
According to Rabbi El’azar, this refers to genuine
males, namely those who are circumcised. The
covenantal sign enables them to receive the flow
of blessing from Yesod, the divine phallus. “The
spring of the stream” may refer specifically to
Yesod or to His source in higher sefirotic realms.

The phrase in the presence [or: before the

face] of the Lord YHVH alludes to Yesod, apparently
because ‫( אדון‬adon), Lord, refers to Shekhinah, before
whom is Yesod. Alternatively, here Lord refers to
Yesod. For various interpretations, see OY;
Galante; Sullam; MmD. On the biblical phrase,
see Zohar 1:2a. On your males and the sign of
circumcision, see Zohar 2:183a; 3:165b.
69. Once, Israelites were going up to
celebrate the festival… Making pilgrimage to
Jerusalem. The following year was devoid of
blessing, and the Israelites approached Rav
Hamnuna Sava (the Elder) to ask why.
“Beforehand” means before the year proceeded,
i.e., during or immediately following the
pilgrimage.
Historically, Rav Hamnuna Sava was a
Babylonian teacher who lived in the midthird
century, long after the destruction of the Temple.
Generally in the Zohar, Rav Hamnuna Sava
appears as a contemporary of Rabbi Shim’on son
of Yohai (who lived in the second century). In the
Talmud, Rav Hamnuna occasionally transmits
teachings of Rabbi Shim’on (e.g., BT Ḥullin 21a,
Temurah 15a), and several prayers are attributed
to him (BT Berakhot 11b, 17a, 58a). In the Zohar,
roles are reversed and Rabbi Shim’on cites Rav
Hamnuna. Throughout the Zohar, Hamnuna is
greatly revered and several original ritual acts
are attributed to him; the Book of Rav Hamnuna
Sava is cited frequently.
Elsewhere, the Zohar refers to Rav Hamnuna
Kadma’ah (the First) and Rav Hamnuna Sava
Kadma’ah. See Zohar 2:145a, 146b; 3:199a;
Zohorei Ya’bets; Tishby, Wisdom of the Zohar,
1:60; Cohen, “How Many R. Hamnunas in the
Babylonian Talmud?”; Vol. 1, pp. 37–38, n. 257.
70. when we returned from there… From
Jerusalem. “To be seen” means to appear in the
presence of the Lord YHVH (Exodus 23:17).
71. He trembled and gazed… Rav
Hamnuna had a vision of what went wrong.
During the pilgrimage only Israelites who have
the covenantal sign of circumcision are blessed
and ensure future blessing. The presence of
others interfered with this blessing and doomed
the coming year.
See Exodus 12:43, 48: This is the statute of
the Passover offering: no foreigner shall eat of
it…. and no uncircumcised man shall eat of it.
See BT Ḥagigah 4b: “The uncircumcised and the
impure are exempt from [bringing] the
pilgrimage offering.”
72. The following year… This time, the
Gentiles who intermingled with them were
discovered to be eating from the pilgrimage
offering without reciting a blessing. Questioned
by the court, they were unable to identify the
offering and were subsequently put to death.
This story seems to be based on an account
in BT Pesaḥim 3b: “A certain pagan used to go up
and eat of the Passover sacrifices in Jerusalem,
saying, ‘It is written: No foreigner shall eat of
it…. no uncircumcised man shall eat of it (Exodus
12:43, 48); yet I eat of the very best!’ Rabbi
Yehudah son of Beteira said to him, ‘Did they
feed you from the fat tail?’ He replied, ‘No.’
[Rabbi Yehudah said to him,] ‘When you go up
there, say to them, “Feed me from the fat tail.’”
When he went up, he said to them, ‘From the fat
tail feed me.’ They replied, ‘The fat tail ascends
to the Most High [i.e., is burned entirely on the
altar].’ They asked him, ‘Who told you [to do]
this?’ He replied, ‘Rabbi Yehudah son of Beteira.’
They said, ‘What is this [matter] before us?’ They
investigated him and discovered that he was a
pagan, and they put him to death. They sent [a
message] to Rabbi Yehudah son of Beteira:
‘Peace be with you, Rabbi Yehudah son of
Beteira, for you are in Nisibis [in Babylon] yet
your net is spread in Jerusalem!’”
The phrase “tugging at the pleats of their
fumigated togas” is a conjectural rendering of
‫( דטפסאן בקוטרייהו לקוטרא דאומלא‬de-tafsan be-qutraihu le-qutra
de-umla). The sense of the words qutraihu and qutra
may derive from a passage in BT Beitsah 23a
(discussing what is permitted and forbidden on
festivals), where the term ‫( קטורא‬qittura) is
interpreted in two ways: “pleating (or
decorating)” the sleeves of a garment (based on
the root qtr, “to tie”), and “fumigating,
perfuming” (based on a different root qtr, “to
burn, turn into smoke”). Cf. BT Mo’ed Qatan 10b;
Arukh ha-Shalem, and Tosefot he-Arukh ha-
Shalem, s.v. qtr. Another conceivable translation
of the first part of the phrase is: “clutching their
bundles.”
The final word of the phrase—umla—is
attested in several manuscripts (Ms5, M9, R1) as
well as Mantua and Cremona, and probably
derives from ‫( אימלא‬imla), “garment.” See Targum
Yonatan, Ezekiel 27:24, which renders the
biblical term ‫( גלומי‬gelomei), cloaks of, as ‫אימלין‬
(imlin). See Rashi and Radak, ad loc.; Arukh ha-
Shalem, and Tosefot he-Arukh ha-Shalem, s.v.
amelin.

The manuscript variants of the rare word umla

include: ‫( כומלא‬khumla) (Ct1, O2, O17), ‫( סתלא‬satla)
(N10, O3), and ‫( רומלא‬rumla) (OY). The first two of
these are perplexing; the last, rumla, could
conceivably refer to Romulus, the legendary
founder of Rome together with his brother,
Remus. Thus, OY understands the phrase as:
“resembling in their binding [apparently
meaning “clothing”] the binding of a certain
nation [apparently the Romans, and referring to
the toga].”
N41 reads ‫( כותלא‬khutla), “the wall,” which is
nearly indistinguishable graphically from ‫סתלא‬
(satla), mentioned above. The reading khutla (also
recorded as a variant in Derekh Emet, ed.
Ḥamiẓ) was adopted by later printed versions,
and so the conclusion of the phrase—‫קוטרא דכותלא‬
(qutra de-khutla)—has sometimes been taken to
mean “the joint of the wall(s),” i.e., the corner,
identifying the place where the Gentiles
gathered.
N47 (recorded also by Menaḥem de Lonzano,
as cited by Scholem) reads ‫( דגמלא‬de-gamla), “of a
camel.” If this were correct (which is doubtful),
then qutra de-gamla might mean “a caravan of
camels,” if qutra reflects Arabic qitar, “train of
camels.” (See Zohar 2:45b; Vol. 4, p. 212, n. 44.)
The entire phrase might then be rendered:
“clutching their bundles by the caravan of
camels.”
For various interpretations, see Galante; Or
ha-Ḥammah, 155c; Derekh Emet; Nefesh David;
Luria, Va-Ye’esof David , s.v. tifsa, p. 75; Soncino;
Sullam; Scholem; MmD.
73. Through the merit of circumcised
Israel… Israel inherited the land of Canaan by
the merit of male circumcision, as indicated by
these two successive verses.
On circumcision and inheriting the land, see
Pirqei de-Rabbi Eli’ezer 29; Zohar 1:59b, 216a;
2:23a (Vol. 4, p. 78, n. 30), 26a, 59b; OY.
On the connection between “uprooting” and
the word ‫( אדון‬adon), Lord, see Yalqut Shim’oni,
Joshua 14: “Behold, ark of the covenant, Lord of
all the earth (Joshua 3:11). Rabbi Shemu’el son
of Naḥmani said, ‘Wherever it is written ‫אדון‬
(adon), Lord, He uproots inhabitants and brings in
inhabitants. This [i.e., the verse in Joshua] is the
paradigm for them all: He uproots the
Canaanites and brings in Israel.’” Rabbi Ḥiyya
says “restores inhabitants” because the Israelites
descended from the patriarchs, who had
inhabited the land of Canaan.
The first verse in Exodus quoted by Rabbi
Ḥiyya is nearly identical with Exodus 23:17,
quoted above at notes 67–68.
74. ‫( האדון‬Ha-Adon), the Lord… From the
context in Isaiah, Rabbi Yehudah demonstrates
that ha-adon, the Lord, uproots Israel’s enemies
and restores Israel, in a single combined action.
75. There is Adon, and then there is Adon…
This term refers to two sefirotic potencies,
apparently Tif’eret and Shekhinah. “All depends upon
one” may refer to Yesod, who unites the divine
couple.
See OY; Vital; Galante; MmD. Cf. Sullam;
above, note 68.
 76. ‫( אדני‬Adonai), My Lord—‫( א‬alef), ‫( ד‬dalet), ‫נ‬
(nun), ‫( י‬yod)… According to Rabbi Yehudah, ‫אדון‬
(adon), Lord, refers to Shekhinah, who is called ‫אדני‬
(Adonai), “my Lord,” spelled ‫( א ד נ י‬alef, dalet, nun,
yod), and referred to here as the blessed Holy
One. The name Adonai is pronounced as it is
written, as opposed to the name ‫( יהוה‬YHVH), which
is also pronounced Adonai, differently than it is
written.
77. ‫( מראות‬Mar’ot), Visions of… spelled ‫מראת‬
(mar’at), a vision of… According to Rabbi Yose,
the word ‫( מראות‬mar’ot), visions of (Elohim), in the
opening verse in Ezekiel is spelled without the
letter ‫( ו‬vav): ‫מראת‬, implying the singular form
mar’at, a vision of. Perhaps his teaching means
something like this: What does the singular form
mar’at, a vision of, indicate? Shekhinah, who includes
and displays, as one, the entire spectrum of
emanation, signified by the four letters of YHVH.
But if so, why mar’at? After all, Shekhinah is known
by the name ‫( אדני‬Adonai), pronounced as it is
written, whereas ‫( מראת‬mar’at) is pronounced mar’ot,
differently than it is written. Well, Shekhinah
includes both singular and plural aspects, so the
term ‫ מראת‬fits Her well—pronounced mar’ot, visions
of, yet written mar’at, a vision of.
For various readings and interpretations, see
OY; Galante; Sullam; MmD. The word ‫( מראה‬mar’ah)
means “vision” and “mirror,” both of which
pertain to Shekhinah, who reveals and reflects the
higher sefirot. On YHVH as indicating all of the sefirot,
see above, note 55.
Actually, in the Masoretic text, this word in
the opening verse of Ezekiel is spelled with a vav;
‫( מראות‬mar’ot), visions of. See Zohar 2:40a (Vol. 4,
p. 196, n. 195), 82a (Vol. 4, p. 452, n. 309);
Minḥat Shai on Ezekiel 1:1. A deficient spelling—
‫( במראת‬be-mar’ot)—appears in Genesis 46:2. See
Zohar 1:211a (Vol. 3, p. 295, n. 194); cf. Vol. 4, p.
158, n. 66.
For other instances of a difference between
the Masoretic spelling or wording and the
Zohar’s reading, see Zohar 1:58b, 83b, 84a, 122b
(MhN), 236b (Vol. 3, p. 435, n. 644); 2:5b (MhN),
40a, 41b (Piq), 83a, 176b (SdTs); 3:4b, 40b, 68a,
148a, 184a, 202b, 203b, 207a, 254a (RM). On
this phenomenon, see Ta-Shma, Ha-Nigleh she-
ba-Nistar, 50, 131–32, n. 125.
78. Sometimes the higher are called… At
times, a higher sefirah may share the name of a
lower sefirah, for example, when YHVH (signifying
Tif’eret) is pronounced Adonai (which usually
signifies Shekhinah), or when Binah is called Elohim, a
name of Shekhinah. Conversely, a lower sefirah may
share the name of a higher sefirah, as when
Shekhinah is called ‫( האדון יהוה‬Ha-Adon YHVH), the Lord
YHVH. Cf. Zohar 2:38a (Vol. 4, p. 180, n. 146).

79. Here, I am sending an angel before

you… The verse concludes: to guard you on the
way and to bring you to the place that I have
prepared.
80. O that he would kiss me… According to
the Midrash, this verse is spoken by the
Assembly of Israel to God. Here, Assembly of
Israel also implies Shekhinah, who yearns for
spiritual union with Her divine beloved.
‫( רוחא‬Ruḥa) means “wind, breath, spirit.” On a
kiss as “cleaving of ruḥa to ruḥa,” see Zohar
1:184a; 2:146a–b, 254a (Heikh), 256b (Heikh);
ZḤ 60c (MhN, ShS), 63a, 64b (both ShS); Moses
de León, Sefer ha-Rimmon, 396; idem, Sod Eser
Sefirot Belimah, 372. Cf. Ezra of Gerona, Peirush
le-Shir ha-Shirim, 485. On Assembly of Israel as
a name of Shekhinah, see above, p. 24, n. 68.
The verse in Song of Songs concludes: for
your love is better than wine. See Shir ha-Shirim
Rabbah, ad loc.; Zohar 1:70a–b.
81. one whose soul departs by a kiss…
According to rabbinic tradition, certain virtuous
heroes (including Moses, Aaron, and Miriam)
died not by the power of the Angel of Death but
rather by the kiss of God. Here, this privilege is
extended to a much wider circle, whose souls
thereby cleave to the divine spirit.
See Midrash Tanna’im, Deuteronomy 34:5;
BT Bava Batra 17a (and Rashi, ad loc., s.v. she-lo
shalat); Avot de-Rabbi Natan A, 12; Shir ha-Shirim
Rabbah on 1:2; Devarim Rabbah 11:10; Devarim
Rabbah (ed. Lieberman), p. 42; Tanḥuma,
Va’etḥannan 6; Tanḥuma (Buber), Va’etḥannan 6.
The passage in Shir ha-Shirim Rabbah extends
this privilege to all the righteous. See Zohar
1:168a.
82. Why any need here for wine… Why
should wine be mentioned in this spiritual
context, given its negative, intoxicating effects?
The verse in Leviticus, addressed to Aaron
the high priest, reads: Wine and beer, do not
drink, you and your sons with you, when you
enter the Tent of Meeting, lest you die.
83. Than the wine of Torah The ecstasy of
divine love surpasses even the joy of imbibing
Torah.
See BT Avodah Zarah 35a; Shir ha-Shirim
Rabbah on 1:4; Bemidbar Rabbah 14:4.
84. Wine that gladdens the human
heart… Rabbi Ḥizkiyah indicates the positive
effects of wine; yet divine love provides even
greater joy.
85. look at what is written: and he kissed
him… At their reunion, Esau kissed Jacob. Did
this kiss also join spirit with spirit? No, because
Esau’s kiss was insincere, as implied by the fact
that here the word ‫( וישקהו‬va-yishaqehu), and he
kissed him, is dotted in the Torah.
Certain letters in the Torah are dotted,
inviting various midrashic interpretations. In this
verse all the letters of ‫( וישקהו‬va-yishaqehu) are
dotted.
See Sifrei, Numbers 69; Bereshit Rabbah
78:9; Shir ha-Shirim Rabbah on 7:5; BT Bava
Metsi’a 87a; Soferim 6:3; Avot de-Rabbi Natan A,
34; B, 37; Pirqei de-Rabbi Eli’ezer (ed.
Friedlander), 37; Tanḥuma, Vayishlaḥ 4; Midrash
Mishlei 26:24; Bemidbar Rabbah 3:13; Sekhel
Tov, Genesis 33:4; Zohar 1:171b. Cf. Ibn Ezra on
Genesis 33:4.
86. As long as the blessed Holy One
accompanies Israel… His spirit cleaves to
theirs. Consequently, when Moses heard God say
Here, I am sending an angel before you, he
understood that God would no longer accompany
them directly and he objected.
The fact that the two verses from Exodus
appear far apart from one another does not
present a serious problem, since according to
rabbinic hermeneutics, “There is no earlier and
later in the Torah,” i.e., there is no strict
chronological order, and these two accounts
could in fact be simultaneous. See Kasher, Torah
Shelemah, Exodus 23:20, n. 295.
On Moses not being satisfied with God
sending an angel, see Midrash Tanna’im,
Deuteronomy 33:29; BT Sanhedrin 38b;
Tanḥuma, Mishpatim 18; Shemot Rabbah 32:2–3,
7–8; Midrash Tehillim 90:9; Aggadat Bereshit 32.
Cf. BT Bava Qamma 92b–93a; Seder Eliyyahu
Rabba 20; Tanḥuma, Mishpatim 17; Shemot
Rabbah 32:1, 5.
On the hermeneutical principle “There is no
earlier and later in the Torah,” see Mishnat
Rabbi Eli’ezer, 2, pp. 40–41; Mekhilta, Shirta 7;
Mekhilta de-Rashbi, Exodus 15:9; Sifrei,
Numbers 64; JT Megillah 1:4, 70d; BT Pesaḥim
6b; Shir ha-Shirim Rabbah on 1:2; Qohelet
Rabbah on 1:12.
The verse in Deuteronomy reads: You,
cleaving to YHVH your God, are alive every one of
you today!
87. What is written before this?… The
verse immediately preceding Here, I am sending
an angel before you contains the prohibition You
shall not boil a kid in its mother’s milk.
According to Rabbi Abba, a kid symbolizes the
demonic power, while mother refers to Shekhinah
(Assembly of Israel), who nurtures the world.
These two elements must not be mingled, lest
the demonic force imbibe the rich flow of the
Mother. The sequence of these two verses
implies that if the people of Israel violate the
divine command and mingle the demonic kid
with the divine mother, then God will separate
Himself from them and only an angel will
accompany them.
On the kabbalistic significance of a kid in its
mother’s milk, see Moses de León, Sefer ha-
Rimmon, 315; idem, Sefer ha-Mishqal, 146–47;
Zohar 3:72a. Here, the kid may also allude to the
Golden Calf, whose worship ruined the intimacy
between God and Israel, causing the substitution
of an angel for God Himself.
On Assembly of Israel as a name of Shekhinah,
see above, p. 24, n. 68. On Assembly of Israel as
Mother, see BT Berakhot 35b: “Rabbi Ḥanina son
of Papa said, ‘Whoever enjoys this world without
reciting a blessing—it is as if he robs the blessed
Holy One and Assembly of Israel, as is said: He
who robs his father and mother and says, “It is
no crime,” is partner to a destroyer (Proverbs
28:24)—father is none other than the blessed
Holy One… and mother is none other than
Assembly of Israel.’”
In this Talmudic passage, Assembly of Israel
apparently refers to a supernal hypostasis (the
mother of Israel), as it does regularly in
Kabbalah, designating Shekhinah. See Zohar 3:44b;
Idel, Kabbalah and Eros, 27; Vol. 4, pp. 467–68,
n. 363.
On the mother’s milk, cf. above, note 37. On
Moses’ complaint, “But I received a promise from
You!” see Shemot Rabbah 32:8.
88. This statement was uttered… purely
out of love… God informed Moses (and Israel)
that He would send an angel in order to
stimulate him to insist that God accompany them
directly.
“Legionnaire” renders ‫( לגיון‬ligyon), derived
from Greek legeon and Latin legio, “legion.” In
rabbinic literature, the term applies to a legion of
troops or a legate, and here, to a soldier or
officer. See above, note 17.
Exodus 23:21 reads in full: Watch yourself
with him and heed his voice, do not rebel against
him, for he will not pardon your transgression,
for My name is within him.
 89. At this point Moses said nothing…
When God said, Here, I am sending an angel
before you, Moses did not object because he
realized that this angel was actually Shekhinah,
God’s Presence, so “there was no separation
from Him.”
Others “teach the opposite,” namely that this
was indeed an angel (Metatron or Michael) and
not purely divine, so Moses did object. The exact
sense of the final clause (“and all convey their
meaning by a single element”) is not clear.
Perhaps it means that all depends on the identity
of this angel, and both parties would agree that if
the angel was Shekhinah, then Moses did not
object, whereas if it was an actual angel, he did.
Alternatively, even if angel does refer to
Metatron, he is an effulgence of Shekhinah and thus
not really separate from Her. See OY; Galante;
MmD.
On this angel as Shekhinah, see Naḥmanides on
the verse; Zohar 1:232a. On Shekhinah as angel,
see also Jacob ben Jacob ha-Kohen, Peirush Eser
Sefirot, 230; Moses of Burgos, fragment ed.
Scholem, Le-Ḥeqer Qabbalat R. Yitsḥaq ben
Ya’aqov ha-Kohen, 209–10; Naḥmanides on
Exodus 3:2; Zohar 1:61a, 113a, 120b, 159b,
166a, 191a, 228b, 230a, 232a; 3:95b, 187a,
270a; Moses de León, Sefer ha-Rimmon, 382;
idem, Sheqel ha-Qodesh, 75–76 (96). Cf.
Mekhilta, Shirta 3; Pirqei de-Rabbi Eli’ezer 40;
Shemot Rabbah 2:5.
Various sources identify this angel as
Metatron or Michael. See BT Sanhedrin 38b;
Aggadat Bereshit 32; Rabbeinu Ḥanan’el, Leqaḥ
Tov, Midrash Aggadah, Ibn Ezra (long and short),
Naḥmanides, Baḥya ben Asher on Exodus 23:20;
Rashi on Exodus 20:21; Naḥmanides on Exodus
24:1.
90. When did Moses respond?… According
to Rabbi Shim’on, the two accounts in Exodus 23
and 33 are separate incidents. (Cf. above, note
86.) In the first one, Moses did not respond
because he understood that the angel was, in
fact, Shekhinah. Later, when God said I will send an
angel before you, He went on to elaborate in the
next verse: But I will not go up in your midst
(Exodus 33:3), so Moses realized that God
intended to send an actual angel instead of
Himself. On the other hand, back in Exodus 23
the context implies God’s own potent presence:
But if you truly heed his voice and do all that I
speak. For another interpretation, see MM.
91. If you say that both of them were an
actual angel… Rabbi Yehudah suggests that in
both instances (Exodus 23 and 33), the angel was
simply an angel. However, Moses waited to
respond until God’s second announcement, after
He threatened But I will not go up in your midst
(Exodus 33:3)—or after God’s cryptic statement:
My presence will go, and I will grant you rest
(ibid., 14).
92. Moses did not want an angel… But
rather, God’s own presence. The verse reads: If I
have found favor in Your eyes, my Lord, may my
Lord go in our midst.
93. the verse should read in the mother’s
milk… Because its mother’s milk implies that
Shekhinah (Assembly of Israel) is the mother of the
demonic power (symbolized by a kid), whereas
Rabbi Shim’on had taught that She is linked with
Israel.
 For Rabbi Abba’s interpretation, see above at
note 87. For Assembly of Israel as Mother, see
the corresponding note.
94. Yet what Rabbi Abba said is fine…
Because in fact, Shekhinah can serve as the Mother
of both holy and demonic forces, which issue
respectively on the right and the left sides.
95. When are they linked with Her?… The
lower demonic powers draw from the Mother
when She Herself suckles from the demonic
source, the Other Side. This catastrophic
situation arises when Din (Judgment) overwhelms
Ḥesed (Love), especially on account of human
wickedness. Then the sanctuary (symbolizing
Shekhinah) is defiled and the evil serpent arouses.
In order to assuage such harsh judgment and
weaken the demonic kid, Israel brings the first
fruits—which is why this commandment is linked
with you shall not boil a kid in its mother’s milk.
According to Deuteronomy 26:5, when an
Israelite brings the offering of first fruits to the
priest, he recites a brief account of the people’s
history, beginning: ‫( ארמי אובד אבי‬Arami oved avi), An
Aramean astray [or: wandering fugitive,
perishing] was my father, probably referring to
Jacob or Abraham. Later, the clause was
interpreted to mean An Aramean was destroying
my father, referring to Laban the Aramean’s
attempt to destroy Jacob (Genesis 29–31). (See
the Passover Haggadah, and Septuagint, Targum
Onqelos, Targum Yerushalmi on this verse.)
Here, Rabbi Shim’on adopts this midrashic
reading of the formula recited over the first
fruits, and he refers specifically to Laban’s
sorcery, which is linked with the same demonic
force as the kid. By bringing these fruits and
condemning Laban, Israel ensures that the
demonic kid will not suck the Mother’s milk and
that harsh judgment will not prevail.
On Laban’s expertise in sorcery, see Genesis
30:27; Targum Yerushalmi, Rashi, Ibn Ezra, and
Sekhel Tov, ad loc.; Zohar 1:133b, 139b, 158b,
161a, 164b, 166b–167a; 2:64b; 3:208a.
96. Therefore, all holy seed… should not
eat meat with milk… The commandment You
shall not boil a kid in its mother’s milk was
interpreted by the rabbis to mean that one
should not eat meat with milk. Here, Rabbi
Shim’on emphasizes that by eating these two
foods together one provides a place for the
demonic kid. Every human action, whether holy
or impure, stimulates a corresponding power
above.
On the prohibition against eating meat with
milk (as derived from You shall not boil a kid in
its mother’s milk), see M Ḥullin 8:4; Mekhilta,
Kaspa 20; Mekhilta de-Rashbi, Exodus 34:26;
Targum Onqelos and Targum Yerushalmi, Exodus
23:19; JT Avodah Zarah 5:9, 45b; BT Qiddushin
57b.
On the principle of “Through arousal below,
there is arousal above,” see Zohar 1:35a, 77b–
78a, 82b, 86b, 88a, 156b, 164a–b, 233a, 235a,
244a; 2:31b, 35b, 265a; 3:31b, 40b, 47b, 92a–b,
105a, 110b, 112b, 145a (Piq); Moses de León,
Sefer ha-Rimmon, 144.
The full verse in Deuteronomy 14 reads: For
you are a holy people to YHVH your God, and you
YHVH has chosen to be a treasured people to Him
of all the peoples on the face of the earth.
97. women rule over them—precisely…
Alluding apparently to Lilith and her associate
Na’amah (or Agrat daughter of Maḥalat), the
demonic females who torment sinners. See Zohar
3:19b, 60b.
The Book of King Solomon is one of the many
volumes housed in the real or imaginary library
of the authors of the Zohar. For other references
to this book, see Zohar 1:7b, 13b, 225b; 2:67a,
70a (RR), 139a, 172a, 204b; 3:10b, 65b, 70b,
104a, 151b, 164a, 193b; ZḤ 12b (MhN).
Naḥmanides several times refers to, and quotes
from, an Aramaic version of the Apocryphal
Wisdom of Solomon. See the introduction to his
Commentary on the Torah, 5–6; idem, Kitvei
Ramban, 1:163, 182.
See Matt, Zohar: The Book of Enlightenment,
25; and the comment by Shim’on Lavi, Ketem
Paz, on Zohar 1:7a: “All such books mentioned in
the Zohar… have been lost in the wanderings of
exile…. Nothing is left of them except what is
mentioned in the Zohar.” For a catalog of these
books, see Neuhausen, Sifriyyah shel Ma’lah.
Scholem suggests that the reference here to
the Book of King Solomon alludes to the famous
story of two prostitutes who appeared before
Solomon, each claiming to be the mother of a
newborn. See 1 Kings 3:16–28; Zohar 2:178b
(SdTs); 3:60b. In Shir ha-Shirim Rabbah 1:10 (on
1:1) (and Qohelet Rabbah on 10:16; Midrash
Tehillim 72:2), these two prostitutes are said to
be two (evil) spirits who appeared as women. In
his Sod Yetsi’at Mitsrayim (Schocken MS), Moses
de León identifies Lilith and Na’amah as
prostitutes, and similar characterizations appear
in the Zohar.
98. if anyone eats this food… If one eats
meat and milk together during a single meal, or
if one waits less than an hour between eating
one and the other, then his skin is marked with
the image of a helmeted kid, whose demonic
character attracts impure forces.
According to medieval Sephardic authorities,
after eating meat one must wait a full six hours
(the normal interval between two meals) before
eating dairy products. The Zohar’s view here
accords with a more lenient Ashkenazic and
French view, according to which one must wait
just one hour. Waiting one hour between eating
dairy products and then eating meat accords
with a stricter Ashkenazic view, since many
authorities permitted such eating after simply
wiping and rinsing the mouth. See
Entsiqlopedyah Talmudit, 4:713–19; Galante;
MM; Nitsotsei Orot; Nitsotsei Zohar; and Ta-
Shma, Ha-Nigleh she-ba-Nistar, 32, 122, n. 61.
“A helmeted kid” renders ‫( גדיא מקלסא‬gadya
meqallesa), an aramaized form of the rabbinic
expression ‫( גדי מקולס‬gedi mequllas), referring to a kid
roasted whole for a festival meal. The derivation
of the term mequllas is uncertain, but Rashi
interprets the word as related to Aramaic ‫קולסא‬
(qulsa), “helmet,” since in this type of roasting the
entrails and lower legs were placed on the
animal’s head like a helmet.
See M Beitsah 2:7; Tosefta Beitsah 2:15; JT
Pesaḥim 7:1, 34a; BT Berakhot 19a; Pesaḥim
53a–b, 74a; Arukh ha-Shalem, s.v. qls; Rashi on
BT Berakhot 19a, s.v. mequllasim; Pesaḥim 74a, s.v.
mequllas (quoting Targum Yonatan, 1 Samuel
17:5); Ben-Yehuda, Dictionary, 7:5963a, n. 1;
Lieberman, Tosefta ki-Fshutah, 5:957–58;
Moreshet, Leqsiqon ha-Po’al, 324. For various
interpretations, see OY; Vital; Galante; Derekh
Emet; Nitsotsei Orot; Sullam; MmD.
99. If he engenders a son… A child born
during those forty days receives an impure soul.
 The context in Leviticus (11:43–44) reads: Do
not make yourselves abominable through any
swarming thing that swarms and do not become
impure with them, ‫( ונטמתם‬ve-nitmetem), becoming
impure, through them. For I am YHVH your God,
and you shall sanctify yourselves and be holy, for
I am holy; you shall not make yourselves impure
through any swarming thing that swarms on the
earth. According to Rabbi Shim’on, the lack of
the letter ‫( א‬alef) in the word ‫( ונטמתם‬ve-nitmetem),
becoming impure, allows for a different reading:
‫ונטמתם‬ (ve-nittamtem), becoming dulled [or:
obstructed]. One who eats forbidden food defiles
and obstructs himself irremediably.
This passage is based on BT Yoma 38b–39a:
“Resh Lakish said: ‘… If one comes to defile
himself, the door is opened to him; if one comes
to purify himself, he is assisted.’ … It was taught
in the school of Rabbi Yishma’el: ‘Sin dulls [or:
obstructs] a person’s heart, as is said: Do not
become impure with them, ‫( ונטמתם‬ve-nitmetem),
becoming impure, through them. Do not read
‫( ונטמאתם‬ve-nitmetem), becoming impure, but rather
[per Munich MS] ‫( ונטמתם‬ve-nittamtem), becoming
dulled [or: obstructed].’ Our rabbis taught: ‘Do
not become impure with them, becoming impure
through them. If one defiles himself slightly, he is
defiled greatly; [if one defiles himself] below, he
is defiled from above; in this world, he is defiled
in the world that is coming.’ Our rabbis taught:
‘You shall sanctify yourselves and be holy. If one
sanctifies himself slightly, he is sanctified
greatly; below, he is sanctified from above; in
this world, he is sanctified in the world that is
coming.’”
On the deficient spelling of ‫( ונטמתם‬ve-nitmetem),
see Zohar 3:41b–42a, 75b.
 100. he is terrified of dangerous beasts…
Because he has eaten impure food, his divine
image (the original form in which he was
created) deteriorates, making him vulnerable to
the beasts, who are no longer intimidated by
him.
See BT Shabbat 151b: “Rami son of Abba
said, ‘A wild beast has no power over a person
until he appears to it as an animal.’” Cf. Shir ha-
Shirim Rabbah on 3:7: “It was taught: Before a
person sins, he inspires awe and fear, and
creatures are afraid of him. Once he sins, he is
filled with awe and fear, and he is afraid of
others.”
See Genesis 9:2; Sifrei, Deuteronomy 50;
Zohar 1:71a, 191a (Vol. 3, pp. 165–66, nn. 508–
12); Moses de León, Sefer ha-Rimmon, 337–38.
101. Rabbi Yeisa permitted the eating of
chicken with dairy cheese… Since fowl are not
mammals and have no mother’s milk, one could
argue that the commandment You shall not boil a
kid in its mother’s milk does not apply to them
and that their flesh may be eaten together with
dairy products. However, Rabbi Shim’on objected
to this lenient interpretation because the
consumption of such a mixture invites demonic
forces.
A Nazirite vows not to eat grapes or drink
wine (Numbers 6:1–3); as a precaution he is
forbidden to even approach a vineyard. Similarly,
although one could argue that the meat of fowl is
different than mammalian meat and might be
permitted with milk, it is better to forbid it and
not blur the boundaries. Permitting it would be
like tempting a Nazirite with wine.
 On the saying “Go, O Nazirite…,” see BT
Shabbat 13a, Pesaḥim 40b, Yevamot 46a, Bava
Metsi’a 92a, Avodah Zarah 17a, 58b–59a; Zohar
1:31a; 3:127b. Cf. BT Avodah Zarah 6a–b; and M
Avot 1:1: “Make a fence around the Torah.”
The name Rabbi Yeisa recalls Rabbi Yose (the
Galilean), who, according to M Ḥullin 8:4,
permitted eating chicken with milk based on the
distinction between fowl and mammals. See BT
Ḥullin 116a. On the verse in Deuteronomy, see
BT Ḥullin 114b.
102. Daniel, Hananiah, Mishael, and
Azariah… According to the biblical account,
Daniel was thrown into the lions’ den because he
prayed to God, thus acknowledging a ruler other
than King Darius. His three companions were
thrown into a fiery furnace for refusing to
worship the image of King Nebuchadnezzar.
Here, the Zohar indicates that all four were
delivered because they refused to eat the royal
food provided to them.
On Daniel in the lions’ den, see Daniel 6. On
his three companions in the fiery furnace, see
Daniel 3. On the four companions’ vegetarian
diet, see Daniel 1.
103. Daniel made up his mind not to
defile himself… Because he refused to eat the
impure royal food, Daniel retained the divine
image in which he had been created, and so the
lions feared him. On the other hand, because
Nebuchadnezzar constantly ate meat and milk
together, he eventually turned beastly. To each
male animal that approached him, he appeared
as its female partner, so each one copulated with
him. This punishment fit his crime of mocking
and sodomizing the kings that he captured.
 On the power of the pristine divine image
and the danger of losing it, see Zohar 1:191a;
above, note 100. “The secrecy of our Mishnah”
alludes to an esoteric source known only to the
kabbalists; see above, note 60. Cf. M Ḥullin 8:1:
“No meat… may be served on the table together
with cheese….” The second element of the
Persian loanword ‫בג‬-‫( פת‬pat-bag), provisions, can be
interpreted as an abbreviation for ‫( בשר גבינה‬basar
gevinah), “meat, cheese.”

On Nebuchadnezzar being mounted by

animals, see Tanḥuma, Va’era 9; Tanḥuma
(Buber), Va’era 8; Shemot Rabbah 8:2. On his
practice of sodomy, see BT Shabbat 149b;
Tanḥuma (Buber), Va’era 18; Ginzberg, Legends,
6:423, n. 102.
104. At the end of ten days, they
appeared better… Daniel and his companions
refused to eat the impure royal food, surviving
instead on vegetables and water; yet they
appeared better because they retained the divine
image.
The verse in Exodus relates to food: People of
holiness shall you be to Me: flesh in the field tom
by beasts you shall not eat; to the dog you shall
fling it. See above at notes 2–20. The verse in
Daniel reads: …they appeared better and of
healthier flesh than all the youths….
105. To Moses He said, “Go up to YHVH”…
The pronoun He alludes to Shekhinah, also known
as Elohim. First, Moses went up to Elohim, attaining
the rung of Shekhinah. Then She urged him to
ascend further to Tif’eret, known as YHVH.
See Zohar 2:11b, 78b–79b. On the
anonymous wording He, see Zohar 1:102b, 115a,
138a, 142b, 173b; 2:60b, 131a, 138a, 157a; 3:4b,
53b, 56a, 285a.
106. Why all this?… Why did Moses ascend
further? Because Israel, while in Egypt, had
fulfilled only the first half of the procedure of
circumcision: cutting and removing the foreskin
to disclose the mucous membrane. This step
corresponds to Shekhinah. The second step is to
tear the membrane down the center and pull it
back, revealing the corona. This act is called ‫פריעה‬
(peri’ah), “uncovering” the corona, and
corresponds to Yesod, the divine phallus.
When the Israelites arrived at Marah on their
way to Mount Sinai, they were instructed to
perform peri’ah and reveal the “holy sign,” thereby
fulfilling both aspects of circumcision: the statute
and law (corresponding respectively to Shekhinah
and Yesod). Since the Israelites had been fully
initiated into the covenant of circumcision and
raised to Yesod, afterward at Mount Sinai Moses
was instructed to ascend to the realm of the
Divine Male (YHVH) and seal the covenant
between God and His people.
See Zohar 2:40a, 60b–61a. On the two stages
of circumcision, see M Shabbat 19:6: “If one
circumcises but does not uncover the
circumcision, it is as if he has not circumcised.”
See also Zohar 1:13a, 32a (Tos), 32a–b, 93b, 96b,
98b (ST), 238b; 2:3b, 57b, 66b–67a; 3:91b, 95b;
Moses de León, Sefer ha-Mishqal, 133; idem,
Sheqel ha-Qodesh, 55 (67). On ‫( חק‬ḥoq), statute,
as alluding to circumcision, see Tosefta Berakhot
6:13; BT Shabbat 137b; Tanḥuma, Lekh Lekha
20; Tanḥuma (Buber), Ḥayyei Sarah 3, 6; Shemot
Rabbah 19:4.
In the verse in Exodus 15, the simple sense
of ‫( נסהו‬nissahu) is He tested them [literally him],
but Rabbi Shim’on interprets it midrashically as
related to the noun ‫( נס‬nes), “flag, banner.” See
Zohar 2:60b. Cf. Mekhilta, Baḥodesh 9; Mekhilta
de-Rashbi, Exodus 20:16; Bereshit Rabbah 55:1,
6; Zohar 1:140a; 3:18a.
The verse in Exodus 24 (concerning the
sacrificial blood) reads in full: Moses took the
blood and dashed it on the people, and he said,
“Look, the blood of the covenant that YHVH has
sealed with you over all these words.”
107. ‫( על המזבח‬al ha-mizbeaḥ), upon the altar…
The altar symbolizes Shekhinah. Rabbi Yitsḥak
reads the verse hyperliterally: Moses dashed the
sacrificial blood al ha-mizbeaḥ, above the altar,
alluding to Yesod, who is above Shekhinah. By this
act, Moses sought to link Shekhinah with Her male
partner.
The full verse reads: Moses took half the
blood and put it in basins, and half the blood he
dashed upon the altar.
108. And you shall bow down from afar…
Alluding to Shekhinah, who was not yet united with
Her divine beloved and was thus still afar.
For various interpretations, see OY; Galante;
MM; MmD. The verse in Jeremiah apparently
implies that from (or through) Shekhinah (who was
still afar from YHVH, namely Tif’eret), YHVH
appeared.
The verse in Exodus 2 describes the action of
Miriam, as she watches her baby brother Moses
in the Nile: His sister stationed herself afar, to
know what would be done to him. Here, it
alludes to Shekhinah, Tif’eret’s sister, who is still far
from Him. On the spiritual sense of this verse,
see Mekhilta, Shirta 10; Mekhilta de-Rashbi,
Exodus 15:20; JT Sotah 1:9, 17b; BT Sotah 11a;
Shemot Rabbah 1:22; Zohar 2:12a. Cf. Zohar
1:6a.
The context in Exodus 24 (vv. 1–2) reads: To
Moses He said, “Go up to YHVH, you and Aaron,
Nadab and Abihu, and seventy of the elders of
Israel, and you shall bow down from afar. Moses
alone shall come near YHVH, but they shall not
come near.”
109. For the moon was waning…  Shekhinah
(symbolized by the moon) is described as afar
because Her light was diminished. Yet, Moses
was about to rectify this lack by uniting Her
above, and Israel would share in this union,
sealing their covenant.
110. Why did Shekhinah tell him, “Go
up”?… Because through Moses’ mediation, She
and Her people could join with YHVH. Moses
dashed half of the sacrificial blood on the people,
to include them in the covenantal union, and half
upon [or: above] the altar, symbolizing Shekhinah
and Her divine partner above.
Exodus 24:6 reads in full: Moses took half
the blood and put it in basins, and half the blood
he dashed ‫( על המזבח‬al ha-mizbeaḥ), upon [or: above]
the altar. See above, note 107. For the full
quotation of Exodus 24:8, see above, note 106.
111. ‫( באגנות‬ba-agganot), in basins—spelled
deficiently: ‫( באגנת‬ba-agganot)… The deficient
spelling, without a ‫( ו‬vav), suggests a singular
sense of the noun: a basin, which alludes to
Shekhinah, symbolized by the moon and alluded to
in Song of Songs by the phrase ‫( אגן‬aggan), the
basin of, the moon. Moses took blood from the
basin of Shekhinah and dashed it on the people,
linking them with Her.
 On the deficient spelling of ‫( באגנות‬ba-agganot),
see Vayiqra Rabbah 6:5; Midrash Ḥaserot vi-
Yterot, 71 (Battei Midrashot, 2:261); Minḥat Shai
on Exodus 24:6. On the link between the verses
in Exodus and Song of Songs, see Tanḥuma
(Buber), Ki Tissa 1; Pesiqta Rabbati 10; Ibn Ezra
(long) on Exodus 24:6.
112. Moses alone shall come near YHVH…
The verse concludes: but they shall not come
near, and the people shall not go up with him.
The pronoun they refers to Aaron, Nadab, Abihu,
and the seventy elders (mentioned in the
preceding verse). Moses alone ascends to the
mountaintop to encounter YHVH and these others
go partway up, while the people stay at the foot
of the mountain. See Zohar 2:79b; above, note
105, and end of note 108.
The reading ‫( אתכשרו‬ittakhsharu), “they became
worthy,” appears in N10, Cremona, and Galante.
Various other witnesses read ‫( אתבשרו‬itbassaru),
“they were informed, given the glad tidings,
assured.”
113. They saw the God of Israel… This
verse describes a vision experienced by Moses,
Aaron, Nadab, Abihu, and seventy elders of
Israel. It reads in full: They saw the God of
Israel, and beneath His feet was like a fashioning
of sapphire pavement and like the essence of
heaven for purity.
114. This stature of yours resembles a
palm… Palm trees are dioecious: male and
female flowers grow on separate trees. Male
flowers produce pollen, while female flowers
develop into fruit. As early as 2300 B.C.E.,
Mesopotamian farmers had learned to hang a
male flower in a female tree to enhance
pollination. Here Rabbi Yehudah’s point is that
Shekhinah(known as Assembly of Israel) is called
palm because She and Her male partner (the
blessed Holy One) are interdependent and
inseparable, becoming fruitful only by joining
together.
See Bereshit Rabbah 40(41):1; Midrash
Tehillim 92:11; BT Pesaḥim 56a; Bahir 117 (172),
139 (198), and Scholem’s note, ad loc.; Rashi on
Pesaḥim 56a, s.v. Rav Aḥa; Tosafot, Menaḥot 71a,
s.v. markivin; Zohar 1:82a; 2:37b; 3:16a, 135b (IR),
143b (IR); Moses de León, Sefer ha-Mishqal, 128.
On Assembly of Israel as a name of Shekhinah, see
above, p. 24, n. 68.
115. Nadab and Abihu… Aaron’s two eldest
sons. See Exodus 6:23.
116. ‫( את‬Et), precisely… The verse reads
They saw ‫( את‬et) the God of Israel. Grammatically,
the word ‫( את‬et) is usually an accusative particle
with no clear independent sense. However,
already in rabbinic times, Naḥum of Gimzo and
his disciple Rabbi Akiva taught that the presence
of et in a biblical verse amplifies the apparent
meaning. Here, as often in the Zohar, ‫( את‬et)
alludes to Shekhinah, who comprises the totality of
divine speech, the entire alphabet from ‫( א‬alef) to
‫( ת‬tav).
In this verse, according to Rabbi Yehudah,
the word et indicates that they saw Shekhinah. He
equates this name of Shekhinah with from afar,
which also alludes to Her (as explained above,
note 108). Since et often amplifies the meaning of
a verse, Rabbi Yehudah adds that here it includes
“what is within Her,” namely the higher sefirot
reflected in Shekhinah.
On et, see BT Pesaḥim 22b, Ḥagigah 12a–b;
Zohar 1:15b, 247a; 2:81b, 90a. On et in this
verse, see Zohar 2:66b.
117. But look at what is written… If the
phrase the God of Israel refers to Shekhinah, there
is a problem with this verse in Ezekiel. Since
Shekhinah can also be referred to as ‫( החיה‬ha-ḥayyah),
the living being, how can the prophet write She
is ha-ḥayyah, the living being, that I saw beneath
the God of Israel? Who is this ḥayyah?.
On Shekhinah as ḥayyah, see Ezra of Gerona,
Peirush le-Shir ha-Shirim, 508–9; Zohar 1:12b,
16a, 21a, 34b, 46b–47a, 211a, 242a; 2:48b, 242a;
3:39b, 46b; ZḤ 9b (MhN); Moses de León, Sefer
ha-Rimmon, 51; idem, Commentary on the Ten
Sefirot, 338b.
118. The small ḥayyah…  Shekhinah is the
supreme ḥayyah, while the small ḥayyah and the
extremely small ḥayyah are angelic powers
beneath Her. Thus, the verse in Exodus refers to
Shekhinah as the God of Israel, while Ezekiel refers
to the small ḥayyah beneath Her.
On various levels of ḥayyot, “living beings,”
see Zohar 1:211a (Vol. 3, pp. 297–98, n. 205);
2:48b (Vol. 4, p. 234, n. 131), 177b–178a (SdTs).
119. a fashioning of sapphire pavement…
Alluding to the sapphires with which God will
one day rebuild the Temple.
120. Yet against the nobles… The context
(Exodus 24:10–11) reads: They saw the God of
Israel, and beneath His feet was like a fashioning
of sapphire pavement and like the essence of
heaven for purity. Yet against the nobles of the
Children of Israel He did not send forth His hand
—they beheld God, and they ate and drank. In
both verses the pronoun they refers to Moses,
Aaron, Nadab, Abihu, and the seventy elders
(mentioned in the preceding verse), but here
(following a midrashic tradition) the Zohar
focuses on Nadab and Abihu, Aaron’s two eldest
sons. Although they dared to gaze upon God,
they were not punished here, but rather later
when they brought forward alien fire before YHVH
(Leviticus 10:1–3).
See Pesiqta de-Rav Kahana 26:9, discussing
the arrogance of Nadab and Abihu: “Yet against
the nobles of the Children of Israel He did not
send forth His hand…. Rabbi Pinḥas said, ‘From
here it may be inferred that they deserved to
have a hand sent forth against them.’ Rabbi
Hosha’yah said, ‘Did they take loaves up with
them to Sinai, that it is written They beheld God
and they ate and drank? Rather this teaches that
they feasted their eyes on Shekhinah, like a person
looking at his friend while eating and drinking.’
“Rabbi Yoḥanan said, ‘Actual eating, as is
written: In the light of the king’s face is life
(Proverbs 16:15).’ Rabbi Tanḥuma said, ‘This
teaches that they acted brazenly, standing up
and feasting their eyes on Shekhinah.’…
“At Mount Sinai they [namely Nadab and
Abihu] received their death sentence. This may
be compared to a king who was marrying off his
daughter, when something blameworthy was
discovered among the representatives of the
groom’s family. The king said, ‘If I slay them now,
I will confound my daughter’s joy. Later my own
joyous celebration will arrive, and it is better [to
punish them] during my own joy and not during
my daughter’s joy.’ Similarly, the blessed Holy
One said, ‘If I slay Nadab and Abihu now, I will
confound the joy of Torah. Later, My own joyous
celebration [the erection of the Tabernacle] will
arrive; it is better [to punish them] during My
own joy and not during the joy of Torah.’”
 See Targum Yerushalmi, Exodus 24:11;
Vayiqra Rabbah 20:10; Tanḥuma, Aḥarei Mot 6,
Beha’alotekha 16; Tanḥuma (Buber), Aḥarei Mot
7–8, 13, Beha’alotekha 27; Shemot Rabbah 3:1;
Bemidbar Rabbah 2:25; 15:24; Midrash ha-
Gadol, Exodus 24:11; Rashi on Exodus 24:10–11;
Zohar 1:104a.
121. This statement is in praise of them…
The simple sense of they ate and drank is that
the nobles held a communion feast concluding
the covenant. However, according to the
midrashic view of Rabbi Hosha’yah (quoted in
the preceding note), “This teaches that they
feasted their eyes on Shekhinah.” This
interpretation implies that Nadab and Abihu
acted presumptuously, but here Rabbi Yose
insists that the Torah is praising them for
feasting their eyes on the divine radiance.
On the simple sense of they ate and drank,
see Rashbam, Ibn Ezra (long), Naḥmanides,
Ḥizzequni on Exodus 24:11. Cf. Genesis 26:30;
31:54; Exodus 18:12. On the negative tone of
“feasted their eyes on Shekhinah,” see Rabbi
Tanḥuma’s formulation (in the preceding note):
“They acted brazenly, standing up and feasting
their eyes on Shekhinah.” See Tanḥuma,
Beha’alotekha 16; Tanḥuma (Buber), Aḥarei Mot
13, Beha’alotekha 27; Bemidbar Rabbah 15:24;
Shemot Rabbah 3:1. On the positive sense of
feasting one’s eyes on Shekhinah, see the following
note.
122. They actually ate… In gazing upon
God, Nadab and Abihu were truly nourished by
the divine radiance. How sad that later they
acted sinfully and were punished by death! See
Leviticus 10:1–3.
 See the view of Rabbi Yoḥanan (quoted in
note 120): “[And they ate and drank.] Actual
eating, as is said: In the light of the king’s face is
life (Proverbs 16:15).”
See Ezra of Gerona (in Azriel of Gerona,
Peirush ha-Aggadot, 15); Jacob ben Sheshet,
Sefer ha-Emunah ve-ha-Bittaḥon, 377; Zohar
1:104a; ZḤ 48d; Baḥya ben Asher on Exodus
24:11; idem, Kad ha-Qemaḥ, 265; Recanati on
Exodus 24:11; Kasher, Torah Shelemah, Exodus
24:11, n. 105. Cf. BT Berakhot 17a; Avot de-
Rabbi Natan A, 1; Zohar 1:135a–b (MhN).
123. This covenant and Torah all
happened at once… The sealing of the covenant
(described in Exodus 24:4–8) was an integral
part of the revelation at Mount Sinai.
According to the sequence in Exodus, the
covenant was sealed after the giving of the Ten
Commandments, but various rabbinic sources
place the sealing beforehand.
See Mekhilta, Baḥodesh 3; Mekhilta de-
Rashbi, Exodus 19:10; 24:1; BT Shabbat 88a;
Leqaḥ Tov, Exodus 19:20; 24:1; Midrash
Aggadah, Exodus 24:1; Rashi on Exodus 19:11;
24:1, 4; Naḥmanides on Exodus 24:1; Galante.
Cf. above, note 86: “There is no earlier and later
in the Torah.” For an extended discussion, see
Kasher, Torah Shelemah, Exodus 24:1, n. 1; add.,
313–16.
 1. For Yah has chosen Jacob … For Jacob
has chosen Yah… Based on its parallelism, the
simple sense of the verse is For Yah has chosen
Jacob for Himself, Israel as His own treasure.
However, drawing on a midrashic reading, Rabbi
Ḥiyya construes the verse as For Jacob has
chosen Yah for himself…
See Sifrei, Deuteronomy 312; Midrash
Tanna’im, Deuteronomy 14:2; Midrash Tehillim
119:21; Zohar 1:161b.
God rules the entire the world, but He
designated heavenly princes to govern the other
nations, whereas only Israel is ruled directly by
Him. See above, p. 10, n. 27.
2. ‫( מי זאת‬Mi zot), Who is this?… The name Mi,
Who, pertains to the Divine Mother, Binah,
implying that She is “susceptible to questioning,”
that is, a seeker may inquire about Her, unlike
even higher realms, which are so inaccessible
that they cannot even be questioned or explored.
Still, one should not expect any clear or
conclusive answers about the nature of Binah.
Rather, the mystical name Who becomes a focus
of meditation, as question turns into quest. See
Shim’on Lavi, Ketem Paz, 1:91a: “Concerning
everything that cannot be grasped, its question
constitutes its answer.”
Applying this sense of Who to the verse in
Isaiah, Rabbi Shim’on transforms its question—
Who created these?—into a declaration: ‫( מי‬Mi),
Who (namely Binah), created these (the lower
sefirot, which being more revealed and accessible
are designated as these).
The name zot, this, pertains to Shekhinah, the
Divine Presence, who is always right here. She is
the Divine Daughter, who joins with Her Mother,
Binah.
Each of them constitutes a world, and these
two worlds unite “in a single bond.”
The statement “this is world and world”
apparently alludes to a kabbalistic interpretation
of the biblical phrase ‫( מן העולם ועד העולם‬min ha-olam ve-
ad ha-olam) in Psalms 106:48. In biblical Hebrew
the word ‫( עולם‬olam) means “eternity,” and the
simple sense of this phrase is from eternity to
eternity; but the Zohar adopts the later sense of
olam, “world,” and construes the phrase as from
world to world—from the realm of Binah to the
realm of Shekhinah.
On Binahas Who, see above, p. 75, n. 217. On
Shekhinah as this, see Zohar 1:49b, 72a, 93b, 176b,
200b, 228a; 2:11b–12a, 37a–b, 39b, 50b–51a,
54b, 57a; 3:31a, 41a, 179b. On the verse in
Isaiah, see above, p. 77, n. 220. The full verse,
referring originally to the stars and
constellations, reads: Lift your eyes on high and
see: Who created these? The one who brings
forth their array by number and calls them each
by name: because of His great might and vast
power, not one is missing.
On the interpretation of the phrase in Psalms
as from world to world, see M Berakhot 9:5;
Tosefta Berakhot 6:21; Zohar 1:34a, 153b, 158b,
210a, 247b, 248b; 2:22a, 53b, 144a; 3:145b,
285b, 297b; Moses de León, Shushan Edut, 342–
43.
3. ‫( הנשקפה‬Ha-nishqafah), Looking forth…
Rabbi Shim’on implies that the singular form, ha-
nishqafah, matches the unified pair of Binah (Mi) and
Shekhinah (zot).

4. Like  ‫( שחר‬shaḥar), the dawn—like

blackness… Playing on ‫( שחר‬shaḥar), dawn, and
‫( שחור‬shaḥor), “black.” Just as the deep darkness of
night gradually yields dawn, so Shekhinah
(symbolized by both night and the moon)
progresses from a lack of light to the dim light of
the moon’s crescent to the brilliance of the full
moon, reflecting the light of the sun (which
symbolizes Her spouse, Tif’eret). These stages
appear in the verse in Psalms: …like the dawn,
fair as the moon, bright as the sun… ?
See Shir ha-Shirim Rabbah on 6:10; Zohar
1:170a–b.
5. Awesome—mighty to protect all… Once
She is fully illumined and empowered, Shekhinah
protects Israel below. Jacob, who symbolizes
Tif’eret, links Shekhinah with Binah (“the supernal
world”). His marriage to Leah symbolizes his
union with Binah, while his marriage to Rachel
symbolizes his union with Shekhinah. The twelve
tribes who issued from him correspond to twelve
supernal powers, or camps of angels
accompanying Shekhinah.
On the relation between Shekhinah and the
twelve tribes, see above, p. 75, n. 217.
6. Jacob … infused love into two worlds…
Having attained the rung of Tif’eret, Jacob was
able to marry two sisters (Leah and Rachel), who
respectively symbolize Binah and Shekhinah. His
marriage below stimulated the union of Tif’eret
with both females above. However, anyone else
who marries two sisters impairs the sefirotic
process, disrupting the union of the divine
females and turning them against one another.
The wording “expose nakedness above and
below…” apparently applies to Binah (“above”)
and Shekhinah (“below”), but may also imply the
sefirotic world above and the human family
below.
 The verse in Leviticus reads: A woman with
her sister you shall not take to become rivals,
exposing her nakedness [i.e., of the second
sister] in addition to her [i.e., the first sister]
during her [i.e., the first sister’s] lifetime. In the
Bible and generally in rabbinic literature, the
idiom ‫( לגלות ערוה‬le-gallot ervah), “to expose
nakedness (or genitals),” means to initiate
forbidden sexual relations. Here in the Zohar,
however, it implies disrupting sefirotic union,
thereby exposing the nakedness (or genitals) of
the now-separated divine couple. See below, note
975.
Medieval authorities offer various
explanations for Jacob’s marrying two sisters,
including the fact that the Torah’s prohibition
had not yet been given. See Sekhel Tov, Genesis
29:28; Ibn Ezra on Leviticus 18:26; idem, Yesod
Mora 5; Naḥmanides on Genesis 26:5; idem on
BT Yevamot 97b–98a; Ḥizzequni on Genesis
29:28; Todros Abulafia, Otsar ha-Kavod, Ḥagigah
11b, p. 22c; Solomon ibn Adret, Responsa, 1:94;
Yom Tov ben Abraham Ishbili on BT Yevamot
97b; David ibn Zimra, Responsa, 2:696. Cf. BT
Pesaḥim 119b; Zohar 1:76a.
For the kabbalistic perspective, see Zohar
1:153b, 168a; Moses de León, Sefer ha-Rimmon,
350–55; idem, She’elot u-Tshuvot, 40–41; Baḥya
ben Asher on Leviticus 20:21; Tishby, Wisdom of
the Zohar, 3:1367–69; Idel, “Peirushim le-Sod ha-
Arayot.” For various interpretations, see OY;
Galante; Sullam; MmD.
7. Now, you might say, ‘Rachel was
jealous of her sister’… If Rachel and Leah
symbolize, respectively, Shekhinah and Binah, how
can jealousy pertain to the sefirot? Rabbi Shim’on
explains that Shekhinah yearns to be like Her
mother, Binah.
“Elsewhere,” namely in the Talmud (BT Bava
Batra 21a), it is taught that “the jealousy of ‫סופרים‬
(soferim), scribes, increases wisdom,” since each
scribe tries to outperform the other. Here, too,
there is jealousy of soferim—or rather, of ‫ספרים‬
(sefarim), “books,” since Shekhinah and Binah can each
be described as ‫( ספר‬sefer), “a book.” The sublime
rivalry between Shekhinah and Binah stimulates an
increased flow of emanation from Ḥokhmah
(Wisdom).
On Shekhinah as sefer, see Zohar 2:56a, 70a,
200a. On Binah as sefer, see Zohar 2:137b. Rabbi
Shim’on may also be playing here on ‫( ספירה‬sefirah).
Cf. Sefer Yetsirah 1:1–2.
8. Nevertheless, even Jacob did not
harmonize… Even Jacob could not establish
complete harmony between his two wives, who
were sisters. Anyone else who marries two
sisters is certainly doomed to failure, and will
cause estrangement between Binah and Shekhinah,
who can be pictured as mother and daughter, as
well as sisters.
“The world that is coming” often symbolizes
Binah. See above, p. 22, n. 59. “Faith” can apply to
the entire range of sefirot, or specifically to
Shekhinah, who includes them all.

On exposing nakedness, see above, note 6.

On the prohibition against marrying mother and
daughter, see Leviticus 18:17.
9. For Jacob has chosen Yah for himself…
By marrying Leah, Jacob linked himself with Binah
and with the divine name Yah (which signifies
Ḥokhmah and Binah). When he attained the name
Israel, he united completely with Shekhinah, who
includes all the divine riches and is known as
‫( סגולה‬segullah), treasure.
On the verse in Psalms, see above, note 1.
Here, apparently, Rabbi Shim’on reads ‫( לסגולתו‬li-
sgullato) hyperliterally as to his [or: His] own
treasure (rather than as His own treasure). For
various interpretations, see OY; Galante; Sullam;
MmD.
10. when the blessed Holy One created
the world… In the beginning of the process of
emanation, God engraved the forms of the sefirot,
which are symbolized by the various letters of
the name ‫( יהוה‬YHVH). “The upper world”
corresponds to the highest sefirot, especially
Ḥokhmah and Binah; “the lower world” corresponds
to the seven lower sefirot, especially Tif’eret and
Shekhinah.

See Zohar 1:38a (Heikh). On the sefirotic

significance of the name ‫( יהוה‬YHVH), see above, p.
158, n. 55.
11. The upper world was consummated…
The first letter of the name ‫( יהוה‬YHVH) resembles a
point and signifies the primordial point of
Ḥokhmah, which emerged from the hidden
unknowable realm of Keter and Ein Sof. This radiant
point comprises the totality of all sefirotic lights.
When it was stimulated by the hidden source, the
subtle radiant point of Ḥokhmah generated the
blissful radiance of Binah, which it then entered in
rapture, hiding itself away.
On the upper world and the letter ‫( י‬yod), see
Bereshit Rabbah 12:10: “‫( כי ביה יהוה צור עולמים‬Ki be-
Yah YHVH tsur olamim), For by Yah YHVH, an eternal rock
(Isaiah 26:4)—with these two letters the blessed
Holy One created His world [thus interpreting
the verse as For ‫( ביה‬be-Yah ), by (the letters) ‫( י ה‬yod,
he), YHVH  ‫עולמים‬ ‫( צר‬tsar olamim), formed worlds]. …
‘This world’ was created by ‫( ה‬he)… and ‘the
world that is coming’ was created by ‫( י‬yod).” As
indicated above (note 8), “the world that is
coming” often symbolizes Binah. Here, Rabbi
Shim’on indicates that “the upper world [namely
Ḥokhmah and Binah] was consummated by mystery
of the letter ‫( י‬yod).”
See JT Ḥagigah 2:1, 77c; BT Menaḥot 29b;
Alfa Beita de-Rabbi Aqiva (Battei Midrashot,
2:363); Midrash Aggadah, Genesis 1:1; Tosafot
on Berakhot 51a, s.v. zokheh; Zohar 1:140a, 141b;
2:22b; 3:290b (IZ).
On the formulation “struck by one who did
not strike, illumined by one who did not
illumine,” see Zohar 1:15a: “Concealed of
concealed struck its aura, which touched and did
not touch this point.” See OY; Vol. 1, pp. 108–9,
nn. 11, 16.
12. As for that radiance, bliss for
concealed bliss… Within the radiant bliss of
Binah were fashioned the designs of six sefirot (from
Ḥesed through Yesod), known only to the subtle
light of Ḥokhmah uniting with Binah. The radiance of
Binah, issuing from Ḥokhmah, contains the roots of
Judgment and is thus described as fearsome and
awesome. As the six sefirot within Her gestated
and grew numerous, Her womb expanded. When
She gave birth to them, they constituted a
complete totality of six, symbolized by the letter ‫ו‬
(vav), whose numerical value is six. This letter
joined with the concealed world of Ḥokhmah and
Binah, symbolized by the letters ‫( י ה‬yod, he), the
components of the name ‫( יה‬Yah). Together, all
three letters constitute the name ‫( יהו‬YHV).
Rabbi Shim’on reads the verse in Psalms as
For Jacob has chosen  ‫( יה‬Yah) for himself, i.e.,
Jacob—symbolizing Tif’eret and the five sefirot
surrounding Him, all six of them signified by the
letter ‫( ו‬vav)—has chosen  ‫( יה‬Yah) for himself,
joining with Ḥokhmah and Binah, signified by the
letters ‫( י ה‬yod, he) and the name ‫( יה‬Yah).
The conclusion of the verse now describes all
of Jacob’s descendants: Israel ‫( לסגולתו‬li-sgullato), to
His own treasure, which implies that no other
Israelites are permitted to ascend to the heights
attained by Jacob; rather, they strive to reach the
realm of Shekhinah, known as the divine treasure,
filled with the riches of emanation. From within
that realm, they may draw on higher sefirot
through contemplation (“secrecy of aspiration”),
but not openly as did Jacob.
Finally, Rabbi Shim’on links this
interpretation with the second verse of the Torah
portion, which reads: Speak to the Children of
Israel and have them take Me  ‫( תרומה‬terumah), an
offering. The word terumah derives from the root
‫( רום‬rum), “to rise,” and can be rendered: “raised
contribution, offering, donation, gift.” Rabbi
Shim’on apparently interprets the word
hyperliterally as “raising,” or perhaps “rising,”
alluding to contemplative ascent, or to Shekhinah,
who rises through prayer to unite with Tif’eret. The
verse now implies: Have them take Me [i.e., they
may attain My higher realms by] raising
[contemplative prayer, or by raising Shekhinah
through prayer, or by means of Shekhinah, who is
known as rising].
On the reading Have them take Me
(understanding Me as the direct object), see
Vayiqra Rabbah 30:13, in the name of Rabbi
Shim’on son of Pazzi: “As if it were possible, the
blessed Holy One said, ‘Take Me and I will dwell
among you.’ It is not written here Have them
take an offering, but rather Have them take Me
[as] an offering—‘It is Me you are taking!’”
See Tanḥuma, Emor 17; Tanḥuma (Buber),
Emor 24; Shemot Rabbah 33:6. Cf. Bahir 66 (97).
On Shekhinah as terumah, an offering, see below,
notes 18, 154, 170, 240, 282. On the wording
have them take Me an offering, see below, note
18; Zohar 2:134b, 140b.
On the name ‫( יהו‬YHV), see Sefer Yetsirah 1:13;
Scholem, Origins of the Kabbalah, 31–33. In the
first sentence the word ‫( אתרקימו‬itreqimu), “were
embroidered,” recalls the rabbinic expression
‫( שפיר מרוקם‬shafir meruqqam), “a fully fashioned fetus.”
See M Bekhorot 8:1.
13. Have them take Me an offering… The
full verse reads: Speak to the Children of Israel
and have them take Me an offering; from every
man whose heart impels him, you shall take My
offering. These offerings are donations of
material for the construction of the Dwelling (or
Tabernacle).
14. ‫( מה‬Mah), How, abundant Your
goodness… Rabbi Yehudah, relying on the Holy
Lamp (Rabbi Shim’on), explains that ‫( מה‬mah),
“what, how,” refers to Shekhinah (the lower world),
while ‫( מי‬mi), “who,” refers to Binah (the upper
world).
See Tanḥuma, Qoraḥ 12: “Now, Israel, ‫מה‬
(mah), what, does YHVH your God ask of you?
(Deuteronomy 10:12)…. Read [the word ‫( מה‬mah),
what] as ‫( מאה‬me’ah), one hundred, referring to
one hundred blessings [that one should recite
each day].”
Here the number one hundred alludes to the
ten sefirot, each of which contains ten aspects. All
one hundred are included in Shekhinah, who is
therefore called ‫( מה‬mah), implying ‫( מאה‬me’ah), one
hundred.
See BT Menaḥot 43b; Rashi, ad loc., s.v. mah;
Buber, Midrash Tanḥuma, intro, 87b. The
wording “Do not read the word as ‫( מה‬mah), what,
but rather ‫( מאה‬me’ah), one hundred” appears
frequently. See, e.g., Seder Amram Ga’on,
birkhot ha-shaḥar; Isaac Alfasi on Berakhot 44b;
Arukh ha-Shalem, s.v. me’ah; Solomon ben Isaac,
Siddur Rashi, 1; idem, Sefer ha-Pardes, p. 318;
Simḥah ben Samuel, Maḥazor Vitri, p. 3; Tosafot,
Menaḥot 43b, s.v. sho’el; Abraham ben Nathan ha-
Yarḥi, Sefer ha-Manhig, 1:28; Eleazar ben Judah
of Worms, Peirushei Siddur ha-Tefillah, 1:1;
Zedekiah Anav, Shibbolei ha-Leqet, 1; Zohar
3:179a (RM), 254a (RM); Asher ben Yeḥiel,
Berakhot 9:24; Kolbo, 1; Aaron ben Jacob ha-
Kohen, Orḥot Ḥayyim, 9b; David Abudarham,
Sefer Abudarham, p. 29; Rabbinovicz, Diqduqei
Soferim, Menaḥot 43b, p. 108, n. 2; Buber,
“Divrei Shelomo,” 270–72.
On Shekhinah as mah, see Zohar 1:b, 7a. On Binah
as mi, see above, note 2. On the verse in Psalms,
see Sifrei, Deuteronomy 307; Zohar 1:7a, 46a,
47a; 2:220a–b; 3:88a, 173b, 264a. On the Holy
Lamp as the title of Rabbi Shim’on, see above, p.
159, n. 58.
15. Further, why is it called mah, What?…
The entire flow of emanation pours into Shekhinah,
where it is finally revealed. Yet even here, the
spiritual seeker cannot comprehend the divine
essence and is left wondering: “What have you
seen? What do you know?” So this name fits
Shekhinah.

The verse in Deuteronomy reads: For you

saw no image on the day that YHVH spoke to you
at Horeb from the midst of the fire.
 16. Abundant Your goodness—Foundation
of the World… The phrase abundant Your
goodness alludes to Yesod (Foundation), who
conveys the rich stream of emanation to Shekhinah
(known as House of Israel).
The primordial light, which issued on the
first day of Creation, is called simply good
(Genesis 1:3), without any qualification; whereas
here How abundant is Your goodness, since the
male potency of Yesod (known as abundant
goodness) joins with the female power of Shekhinah
(known as ‫[ מה‬mah], how, or “what”).
For other interpretations of the contrast
between good and abundant [or: mostly]
goodness, see OY; Galante; MmD. On Yesod as
Foundation of the World, see above, p. 74, n.
215. On the verse in Isaiah, see Zohar 1:7a.
17. That You have hidden… The light of
Yesod is concealed like the primordial light.

See Vayiqra Rabbah 11:7: “Rabbi Yehudah

son of Rabbi Simon said, ‘With the light created
by the blessed Holy One on the first day, one
could gaze and see from one end of the universe
to the other. When the Holy One foresaw the
corruption of the generation of Enosh and the
generation of the Flood, He hid it away from
them, as is written: The light of the wicked is
withheld (Job 38:15). Where did He hide it? In
the Garden of Eden. Light is sown for the
righteous, joy for the upright in heart (Psalms
97:11).’”
See Bereshit Rabbah 3:6; 41:3; BT Ḥagigah
12a; Shemot Rabbah 35:1; Tanḥuma, Shemini, 9;
Bahir 97–98 (147); Zohar 1:7a, 31b–32a, 45b–
46a, 47a, 59a, 121b (MhN), 131a, 203b; 2:35a,
78b, 147b, 148b–149a, 220a–b; 3:88a, 173b; ZḤ
85a–b (MhN, Rut).
According to Zohar 2:166b–167a, the
primordial light is hidden, or sown, by Yesod in the
Garden of Shekhinah, yielding fruit each day to
nourish the world.
18. That You have wrought… The creative
power conveyed by Yesod to Shekhinah fashions the
lower worlds and generates all souls. The
opening verse of Genesis alludes to the
emanation of the divine couple, symbolized by
heaven and earth. Their mysterious union
engendered the ‫משכן‬ (mishkan), “Dwelling,
Tabernacle,” which thus reflects the structure of
the sefirot and of the entire cosmos. In the verse in
Exodus, God instructs Moses to ask the Israelites
for a donation of materials for constructing the
Dwelling, and the phrase ‫( לי תרומה‬li terumah), Me an
offering, alludes to Yesod or Tif’eret (Me), and
Shekhinah (an offering), “joined as one.”

On the kabbalistic interpretation of Genesis

1:1, see Zohar 1:15a. For various interpretations
of its precise significance here, see OY; Galante;
MM; MmD. On the phrase li terumah, Me an
offering, see above, note 12; Zohar 2:134b, 140b.
On the correspondence between the
Dwelling and the cosmos, see Tanḥuma, Pequdei
2; BT Berakhot 55a; Midrash Tadshe 2;
Naḥmanides on Exodus 31:2; Zohar 1:129a
(MhN); 2:129b, 140b, 149a, 162b, 220b–221a,
222b, 231b, 235b, 277a; ZḤ 42d; Tishby, Wisdom
of the Zohar, 3:872–74.
19. Rabbi Shim’on, Rabbi El’azar…on the
plain by the Sea of Ginnosar… They were
sitting on the fertile plain on the northwest side
of the Sea of Galilee, also known as the Sea of
Ginnosar (Gennesaret). Rabbi Shim’on’s
appreciation of nature, linked with his command
to engage in Torah, contrasts sharply with the
statement in M Avot 3:7 (attributed, in some
versions, to Rabbi Shim’on): “One who is walking
on the road and studying, and interrupts his
study and says, ‘How beautiful is this tree! How
beautiful is this ploughed field!’—Scripture
considers him liable to the death penalty.” Here,
instead of threatening the study of Torah, nature
inspires new insights.
On the fertility of the plain of Ginnosar, see
Sifrei, Deuteronomy 355; Bereshit Rabbah 99:12;
BT Berakhot 44a. For a famous story about Rabbi
Elisha son of Avuyah “sitting and learning on the
plain of Ginnosar,” see JT Ḥagigah 2:1, 77b.
On shade as a description of the Dwelling (or
Tabernacle), see Shemot Rabbah 34:1. Cf. BT
Berakhot 55a; Zohar 2:222a, 223b.
In the long section beginning here (and
extending to p. 336), Rabbi Shim’on and these
three Companions discuss several mysteries of
the Dwelling and mostly mysteries of prayer. The
kabbalist Joseph Angelet identified this section
as Idra de-Vei Mashkena (The Assembly of the
Dwelling), but Yehuda Liebes has argued that the
real Idra de-Vei Mashkena disappeared.
See Zohar 2:214a; 3:127b (IR); Angelet,
Livnat ha-Sappir, 28a, 32a–b, 33c; Scholem,
Major Trends, 386, n. 14; idem, Kabbalah, 215;
Tishby, Wisdom of the Zohar, 1:4; Liebes,
Peraqim, 101–2; idem, “Ha-Mashiaḥ shel ha-
Zohar,” 153–57 and n. 238; idem, Studies in the
Zohar, 35–37, 177–78, n. 109; Huss, Ke-Zohar ha-
Raqi’a, 92; above, p. 150, n. 33; below, note 47.
 20. King Solomon made himself a
pavilion… In midrashic literature this pavilion is
interpreted as referring to the Dwelling (or
Tabernacle) and also the Temple in Jerusalem
(built by Solomon). According to Rabbi Shim’on
son of Yoḥai, “‫( ההיכל‬Ha-heikhal), The Temple, below
[i.e., the earthly sanctuary] was directly facing
the Temple above [the heavenly Temple]”
(Tanḥuma, Pequdei 2). Here, Rabbi Shim’on sees
the pavilion as alluding to Shekhinah, “‫( היכלא‬heikhla),
the palace, below,” who resembles Binah, “the
upper palace.”
In the Garden of Shekhinah, God delights in the
souls of the righteous who have passed away.
These souls, abiding in Shekhinah, gaze above to
the realm of Binah, known as Delightfulness of
YHVH, and are nourished by streams of balsam
issuing from there.
Pavilion renders ‫( אפריון‬appiryon), a biblical
hapax legomenon of uncertain meaning, often
translated “palanquin” but apparently referring
to a stationary structure. On the midrashic
interpretation of appiryon as referring to the
Dwelling and the Temple, see Pesiqta de-Rav
Kahana 1:2; Shir ha-Shirim Rabbah and Targum
on Song of Songs 3:9. See Zohar 1:29a.
On the connection between the ‫( משכן‬mishkan),
Dwelling, and Shekhinah, see Tanḥuma, Naso 22, in
the name of Rabbi Yehoshu’a son of Levi, “Once
the mishkan was erected, Shekhinah descended and
settled among them.”
The name Eden is often associated with (and
may derive from) ‫( עדן‬eden), “delight.” On the
relation between the Garden of Eden and
Shekhinah, see OY; Tishby, Wisdom of the Zohar,
2:593–94.
 On God delighting in the souls of the
righteous, see Zohar 1:82b; 3:84a. On the delight
of the righteous in the hereafter, see BT
Berakhot 17a: “A pearl in the mouth of Rav: ‘In
the world that is coming, there is no eating or
drinking or procreation or business or jealousy
or hatred or competition; rather, the righteous sit
with their crowns on their heads, basking in the
radiance of Shekhinah.’”
The phrase ‫( נעם יהוה‬no’am YHVH), “delightfulness
(or beauty, loveliness, pleasantness, kindness) of
YHVH,” appears in Psalms 27:4. In the Zohar, no’am
designates Binah. See Maimonides, Mishneh
Torah, Hilkhot Teshuvah 8:4; Zohar 1:197b,
219a; 2:31a–b, 57b, 170b; 3:161b; ZḤ 85b (MhN,
Rut).
According to rabbinic sources, thirteen rivers
of balsam await the righteous in the world that is
coming. See JT Avodah Zarah 3:1, 42c; Bereshit
Rabbah 62:2; BT Ta’anit 25a; Zohar 1:4b, 7a, 88a
(ST), 176a; 2:146b, 175b, 177a (SdTs); 3:131a
(IR), 181a.
21. ‫אפרסמון‬ (Afarsemon), balsam…‫אפריון‬
(Appiryon), pavilion…  Afarsemon, “balsam,”
symbolizes Binah, the upper palace; appiryon,
pavilion, symbolizes Shekhinah, the palace below.
(See the preceding note.) Rabbi Shim’on
indicates that unlike the word ‫( אפרסמון‬afarsemon),
“balsam,” the word ‫( אפריון‬appiryon), pavilion, lacks
the letter ‫( ס‬samekh), which suggests ‫( סמך‬semakh),
“support.” The appiryon, pavilion (namely Shekhinah),
needs the support and nourishment of afarsemon,
“balsam” (namely Binah). The structural shape of
the letter ‫( ס‬samekh) signifies its ability to support,
as does the final ‫( ם‬mem), another symbol of Binah.
Further, like the letter samekh, the normal letter ‫מ‬
(mem) is also lacking in the word ‫( אפריון‬appiryon)
and present in ‫( אפרסמון‬afarsemon).
On final mem as symbolizing Binah, see Zohar
1:34b; 2:135a, 180a; 3:66b, 156b, 285b; ZḤ 5c
(SO), 38c, 41d, 72b–d (ShS).
22. What is the difference between
them?… Between these two closed letters, both
symbolizing the concealed realm of Binah. The
letter ‫( ס‬samekh) symbolizes Binah when She
ascends to Her source in the primordial round
point of Ḥokhmah and encloses Herself within.
Afterward, when She returns to nurse Her
sefirotic children (from Ḥesed through Shekhinah),
She assumes the form of the final letter ‫( ם‬mem),
whose shape is ‫( רביעא‬revi’a), “quadrilateral,”
alluding to the fact that She is now ‫( רביעא‬revi’a),
“crouching,” over Her children. The four sides of
the final letter ‫( ם‬mem) allude to the “four
directions of the world,” which symbolize Ḥesed,
Gevurah, Tif’eret, and Shekhinah.

23. ‫אפרסמון‬ (afarsemon), balsam…‫אפריון‬

(appiryon), pavilion…  Binah’s ‫( אפרסמון‬afarsemon) and
Shekhinah’s ‫( אפריון‬appiryon) share five letters: ‫א פ ר ו ן‬
(alef, pe, resh, vav, final nun). Instead of ‫אפרסמון‬
(afarsemon)’s ‫( ס‬samekh) and ‫( מ‬mem), ‫( אפריון‬appiryon)
has a ‫( י‬yod)—a fitting substitution since the
numerical values of samekh (sixty) and mem (forty)
total one hundred, which equals the value of yod
(ten) squared, as well as the totality of one
hundred blessings. The letter ‫( י‬yod) stands for ‫יסוד‬
(Yesod), the divine phallus and site of the covenant
of circumcision. Yesod receives the entire flow of
blessing issuing from Binah and conveys this to
the appiryon of Shekhinah.
“Six aspects” refers to six sefirot issuing from
Binah (from Ḥesed through Yesod), while “four
directions of the world” apparently refers to the
quartet of Ḥesed, Gevurah, Tif’eret, and Shekhinah. On
the one hundred blessings, see above, note 14.
24. Those rivers issue… Souls of the
righteous who have departed from this world
abide in the Garden of Shekhinah and are nourished
by rivers of balsam issuing from Binah. Souls who
are still embodied in this world ascend to this
Garden (or pavilion) at night while their bodies
lie asleep and are nourished by the radiance of
Shekhinah. They emit the fragrance of their good
deeds enacted on earth and absorb the fragrance
of the Garden.
The verse in Genesis describes Isaac
smelling the fragrance of the garments worn by
his son Jacob when the latter sought Isaac’s
blessing: He smelled the fragrance of his
garments and blessed him and said, “See, the
fragrance of my son is like the fragrance of a
field blessed by YHVH.”
See Tanḥuma, Toledot 11: “When Jacob
entered, the fragrance of the Garden of Eden, a
pleasing fragrance, entered with him, and the
mind of that righteous one [i.e., Isaac] was
settled, as is said: See, the fragrance of my son is
like the fragrance of a field blessed by YHVH. So
he began to bless him.”
Here in the Zohar, both field and Garden
symbolize Shekhinah. See Bereshit Rabbah 65:22;
BT Ta’anit 29b; Zohar 1:142b–143a; 2:39a–b (Vol.
4, pp. 187–88, n. 172), 44a.
25. King Solomon made himself—for
himself… How can the verse say that King
Solomon made the pavilion for himself, when it is
the souls of the righteous who find delight there?
Well, King Solomon symbolizes the blessed Holy
One, who delights in these souls and in Shekhinah
(the pavilion). See Zohar 1:29a.
26. King  ‫( שלמה‬Shelomo), Solomon… King
Solomon symbolizes the masculine divine
potency, spanning the entire configuration of
sefirot from Ḥokhmah and Binah through Yesod. This
entire potency (known as World of the Male)
contains (or “possesses”) Yesod, who is called
“peace” because He mediates between the right
and left poles of the sefirot, or because He unites
Tif’eret with Shekhinah. See BT Shabbat 152a, where
Rabbi Shim’on son of Ḥalafta refers to the
phallus as “peacemaker of the home.”
Whereas King Solomon signifies the World of
the Male, the king (with no name specified)
signifies King Messiah, namely Shekhinah, who is
known as Malkhut (Kingdom) and also World of the
Female.
The distinction between King Solomon and
“the king, anonymous” derives from the Midrash
on Song of Songs. See Shir ha-Shirim Rabbah
1:11 (on 1:1): “Rabbi Yudan and Rabbi Levi said
in the name of Rabbi Yoḥanan, ‘Wherever in this
scroll [the Song of Songs] the expression King
Solomon appears, the text speaks of King
Solomon, whereas the king, anonymous,
connotes the blessed Holy One.’ The Rabbis say,
‘Wherever King ‫( שלמה‬Shelomo), Solomon, appears,
the text speaks of the King who possesses ‫שלום‬
(shalom), peace [i.e., the blessed Holy One],
whereas the king, anonymous, connotes the
Assembly of Israel.’” In the Zohar, Assembly of
Israel alludes to Shekhinah (see above, p. 24, n. 68).
See Zohar 1:15b, 29a–b. On the phrase “the
King who possesses peace,” see Sifra, Shemini,
millu’im, 15, 44c; Pesiqta de-Rav Kahana 1:2, 3;
Shir ha-Shirim Rabbah 1:11 (on 1:1), 1:12 (on
1:2); Zohar 1:5b, 29a, 184a, 226b, 248b; 2:5a
(MhN), 14a (MhN), 100b, 132a–b, 143b–144b,
164a; 3:10b, 20a, 60a, 73b; ZḤ 62b (ShS); OY.
On Shekhinah as the Messiah, see Zohar 1:84a,
238a; 2:164b; 3:19b; Moses de León, Shushan
Edut, 343; idem, Sheqel ha-Qodesh, 71–72 (90–
91). On the World of the Male, see above, p. 48,
n. 132.
27. From the trees of Lebanon—planted
trees…  Lebanon symbolizes Ḥokhmah, while its
cedars are the six sefirot from Ḥesed to Yesod, which
began as saplings in the higher sefirotic realm
and were later transplanted and eventually
fashioned into the pavilion.
See Bereshit Rabbah 15:1: “YHVH Elohim
planted a garden in Eden (Genesis 2:8)…. As is
written: The trees of YHVH are sated, cedars of
Lebanon that He planted (Psalms 104:16). Rabbi
Ḥanina said, ‘They resembled antennae of
grasshoppers, and the blessed Holy One
uprooted them, transplanting them in the Garden
of Eden.’”
See Ezra of Gerona, Peirush Shir ha-Shirim,
504; Zohar 1:31a, 35a–b, 37a, 45b, 162b; 2:177a
(SdTs); 3:4b, 217b; Massekhet Atsilut, 2.
28. From the trees of Lebanon—six days
of Creation… The six primordial days, namely
the six sefirot from Ḥesed through Yesod, each
emanated uniquely into Shekhinah, generating
creation day by day.
29. First arrangement: Primordial light…
The primordial light of the first day of Creation
symbolizes Ḥesed. This light entered the pavilion
of Shekhinah by means of Yesod (Foundation),
impregnating Her, and Shekhinah produced an
image of the light.
 Rabbi Shim’on asks why the verse in Genesis
reads And there was light, rather than And it was
so, as with nearly all the other commands of
Creation. He explains that the repetition of the
word light indicates that this light resembled the
primordial light.
The phrase “performing its conjugal role”
renders ‫( עביד שמושא‬aveid shimmusha), “performed (its)
function.” Here this phrase carries an erotic
connotation, based on the rabbinic idiomatic
extension of the root ‫( שמש‬shmsh)—literally “to
minister, serve, perform, use.” See below, pp.
203–4 at n. 49; Zohar 3:83a–b (Piq).
On the primordial light being hidden away,
see above, note 17. On the wording And there
was light, see Bahir 131 (190); Naḥmanides on
Genesis 1:3; Zohar 1:22b (TZ); 2:167a; TZ 30,
74a.
30. Second arrangement: Division of
waters… The division of waters on the second
day of Creation symbolizes the division within
Shekhinah between the flow of Ḥesed on the right
and that of Gevurah on the left. This division was
made by a fiery flow from Gevurah. Then Shekhinah
produced an image of the dividing force, which
became the firmament described in Genesis.
31. Third arrangement: A certain third
day… This day of Creation symbolizes Tif’eret,
third of the lower sefirot, who emanates from, and
harmonizes between, the polar opposites Ḥesed
and Gevurah. Tif’eret united with the pavilion of
Shekhinah, conveying to Her the fruitful flow of
emanation and leaving His image within Her.
She, in turn, replicated His image and generated
fruitfulness in the lower worlds.
 See Genesis 1:11: God said, “Let the earth
sprout vegetation, plants yielding seed, fruit
trees bearing fruit of each kind, that has its seed
within it upon the earth.” And it was so.
32. Fourth arrangement: Radiance of the
sun… The creation of the sun on the fourth day
symbolizes the radiance of Tif’eret, conveyed by
the following sefirah, Netsaḥ. However, Netsaḥ could
not fulfill its conjugal role until the fifth day,
when it was joined by its partner Hod. Only then
did Shekhinah emit the radiance of Netsaḥ, and
generate a similar radiance.
33. Fifth arrangement: A streaming
swarming of waters… The swarming of waters
on the fifth day symbolizes the flow of Hod, fifth of
the lower sefirot, which conveyed the radiance of
Netsaḥ (from the fourth day) to Shekhinah,
generating many species. Hod “performed more
fully than all other days” because it performed
both for itself and for Netsaḥ. “Yet all remained
suspended until the sixth day,” when Shekhinah
(symbolized by the earth) brought forth living
beings of each kind.
See Genesis 1:20: Let the waters swarm with
a swarm of living creatures and let birds fly over
the earth across the firmament of heaven.
Genesis 1:24, which relates to the sixth day,
reads: Let the earth bring forth living beings of
each kind and cattle and crawling things and
beasts of the earth of each kind. And it was so.
Earth symbolizes Shekhinah.
34. Sixth arrangement… the day that
perfected the entire pavilion… The sixth day
symbolizes Yesod, sixth of the lower sefirot, who was
arrayed in all the preceding sefirotic days and
conveyed them to the pavilion of Shekhinah, joining
all of them with Her in unified passion, fulfilling
and perfecting Her.
Spirits and souls are generated by the union
of Yesod with Shekhinah. The “many beautiful
maidens” are the angelic powers accompanying
and adorning Shekhinah. See Zohar 1:159a, 194a
(quoting Genesis 41:2 and Esther 2:9); 2:227b,
260b (Heikh), quoting Esther 2:9; 3:58b–59a; ZḤ
64a (ShS), quoting Esther 2:9.
35. Then this pavilion was sanctified… As
the sixth day of Creation turned into evening,
Shekhinah was sanctified with the holiness of
Sabbath and adorned with Her sefirotic crowns.
She was then named Sabbath, consummation of
the entire process of Creation, unifying all
worlds.
Now the verse in Song of Songs applies: King
Solomon [namely World of the Male] made
himself a pavilion from the trees of Lebanon
[namely the sefirot from Ḥesed through Yesod]. See
Zohar 1:29a; above, notes 26–28.
Sabbath, consummation of all of the sefirot, is
itself a divine name. See Zohar 2:88b, 204a;
Moses de León, Sefer ha-Rimmon, 332–35; idem,
Sefer ha-Mishqal, 117; TZ 19, 40b; OY; Tishby,
Wisdom of the Zohar, 3:1223–26.
36. One who attains this pavilion… By
attaining Shekhinah, one attains all the sefirot, which
become manifest within Her.
Sitting beneath the trees on the plain of
Ginnosar (see above at note 19), Rabbi Shim’on
informs his Companions that they are actually
sitting in the divine shade within the pavilion of
Shekhinah, whose presence fills and animates the
world. He encourages them to offer words of
Torah, adorning this place and drawing further
divine shelter.
On the verse in Song of Songs, see Shir ha-
Shirim Rabbah on 2:3. On the Dwelling (or
Tabernacle) as shade, see above, note 19.
37. Have them take Me an offering…
These offerings are donations of material for the
construction of the Dwelling (or Tabernacle).
Rabbi Shim’on applies the biblical command to
all ways of serving God and understands ‫( ויקחו‬ve-
viqḥu), have them take, as have them purchase
[or: acquire], i.e., one who serves God should not
try to do it for free (“emptily, with nothing”), but
should rather pay for it according to his capacity.
On paying for serving God, see 2 Samuel
24:24–25. The context in Deuteronomy (16:16–
17) reads: Three times a year all your males shall
appear in the presence of the YHVH your God in
the place that He chooses: on the Festival of
Unleavened Bread and on the Festival of Weeks
and on the Festival of Booths, and he shall not
appear in the presence of YHVH empty-handed.
Each according to the gift of his hand, according
to the blessing of YHVH your God that He has
given you.
38. Now, you might say… According to
rabbinic interpretation, wine and milk symbolize
Torah, so it seems from the verse in Isaiah that
one should be engaged with God without cost.
Rabbi Shim’on explains that the study of Torah
and the pursuit of the knowledge of God are
exceptions, available for free to anyone who
expends the effort. However, other ways of
serving God, which involve action, require
payment.
 On wine and milk symbolizing Torah, see BT
Ta’anit 7a; Shir ha-Shirim Rabbah on 1:2;
Devarim Rabbah 7:3; Mishnat Rabbi Eli’ezer, 2,
p. 33, n. 9; Sekhel Tov, Genesis 49:12; Yalqut
Shim’oni, Isaiah 480; Zohar 1:240a.
On Torah being available for free (based on
the verse in Isaiah), see Tanḥuma, Vayaqhel 8;
Radak on the verse. Cf. BT Nedarim 36b–37a.
The verse in Isaiah opens: Ho, all who thirst,
come to the waters! You who have no money,
come, buy and eat!
39. In the Book of Sorcery, taught to
King Solomon… By the demon Ashmedai. The
impure spirit costs nothing and foists itself upon
people; but in order to remove it, one must pay
in full for the necessary procedure.
On Solomon and Ashmedai, see BT Gittin
68a–b; Ginzberg, Legends, 4:165–72; above, p.
112, n. 316. On the book that he taught to King
Solomon, see Zohar 3:19a, 43a, 77a, 194b.
40. But the Holy Spirit is not so… Unlike
the impure spirit, the Holy Spirit can only be
acquired by intense effort and full payment; even
so, there is no guarantee that one will thereby
gain it. Furthermore, even if one does attain it,
unless he continues to live virtuously it
disappears.
41. ‫( ויקחו‬Ve-yiqḥu), Have them purchase…
See above, note 37.
42. whoever overpowers his impulse is
called man See BT Avodah Zarah 19a: “Happy is
the man who reveres YHVH (Psalms 112:1)….
Rabbi Yehoshu’a son of Levi said, ‘Happy is one
who overpowers his impulse like a man.’” Cf. M
Avot 4:1, in the name of Ben Zoma: “Who is
mighty? One who subdues his impulse.”
 43. Whose heart impels him… Based on a
midrashic interpretation, Rabbi Shim’on
understands heart as the divine heart. The truest
offering comes from one who is impelled by
God’s love.
The verse in Psalm 73 reads: God is the rock
of my heart and my portion forever. This serves
as a proof-text for the idea that God is Israel’s
heart. See Eikhah Rabbah, Petiḥta 16; Shir ha-
Shirim Rabbah on 5:2. Here, Rabbi Shim’on
extends the divine sense of heart to various other
verses.
The verse in Psalm 27 reads: Of You, my
heart said, “Seek My face.” Here, Rabbi Shim’on
reads it as To You he said, “My heart,” meaning
that King David called God my heart. See Zohar
2:218a; 3:93b.
The full verse in Proverbs reads: All the days
of the poor are wretched, but a good-hearted
person has a continuous feast. Here, Rabbi
Shim’on refers to God as good-hearted. See
Zohar 2:197b, 259b.
The verse in Ruth reads: Boaz ate and drank
and his heart was glad. According to Rut Rabbah
5:15, Boaz’s heart was glad because he blessed
God for the food that he had eaten. Based on this
tradition, Rabbi Shim’on reinterprets the verse
as He gladdened his heart, that is, Boaz
gladdened God by blessing Him. See Zohar
2:218a; ZḤ 86c, 87c (both MhN, Rut).
44. How do we know… If a person displays
passion to strive for God, this indicates that the
Divine Presence already dwells within him. It is
worth whatever it may cost to gain such a person
as an associate or a learning partner.
 See M Avot 1:6, in the name of Yehoshu’a son
of Perahyah: “Provide yourself with a teacher
and acquire for yourself a companion.” The term
‫( חבר‬ḥaver), “companion,” means here “a
companion for study, a fellow-student.”
45. That virtuous one should pursue a
sinner… Just as one should procure a virtuous
companion, so should a virtuous person procure
a sinner and lead him back to God, whatever it
may cost. One who accomplishes this forms, or
transforms, the sinner’s soul and creates him
anew. This constitutes the greatest praise of God
because evil is vanquished and the sinner
restored to holiness.
On the human power to form souls, see the
midrashic interpretation of Genesis 12:5: and the
souls they had made in Haran. According to the
simple sense of this verse, ‫( נפש‬nefesh), souls,
means persons, and ‫( עשו‬asu), made, means
acquired, referring to the slaves that Abraham
and Sarah had acquired. However, the Midrash
offers a radically different reading. See Bereshit
Rabbah 39:14: “And the souls they had made in
Haran. Rabbi El’azar said in the name of Rabbi
Yose son of Zimra, ‘If all the nations assembled
to create a single mosquito, they could not cast a
soul into it, yet you say: and the souls they had
made?! Rather, these are converts. Then the
verse should read: [and the souls] they had
converted. Why they had made? To teach you
that whoever draws a Gentile near is as though
he created him.’ Then the verse should read: he
[Abraham] had made. Why they had made? Rabbi
Ḥunya said, ‘Abraham converted the men, and
Sarah the women.’”
See Sifrei, Deuteronomy 32; Shir ha-Shirim
Rabbah on 1:3; Tanḥuma, Lekh Lekha 12; Avot
de-Rabbi Natan A, 12; B, 26; Zohar 1:78b–79b,
130a (MhN); 2:147b, 198a; 3:168a; ZḤ 25a
(MhN). Cf. BT Sanhedrin 99b, in the name of
Resh Lakish: “Whoever teaches Torah to his
friend’s son is regarded by Scripture as though
he had made him, as is said: And the souls they
had made in Haran (Genesis 12:5).” See BT
Sanhedrin 19b.
On Aaron leading sinners back to God (based
on Malachi 2:6), see Sifra, Aḥarei Mot 8:10, 83c;
Avot de-Rabbi Natan A, 12. Malachi 2:1–9 is
addressed to the priests of the tribe of Levi, of
whom Aaron was the first.
46. He enters twelve gates… Twelve
heavenly gates. See Zohar 1:92a; 3:170a. Cf. ZḤ
18d (MhN), mentioning thirteen such gates.
The passage in Psalms reads: Mighty in the
land his seed will be, the generation of the
upright will be blessed. Wealth and riches in his
home, and his righteousness stands forever.
Light dawns in darkness for the upright;
gracious, compassionate, and just.
47. In the upper chamber… Rabbi Shim’on
moves to a discussion of the mysteries of prayer,
which eventually relates to the theme of
transforming the sinner.
The three modes of color appear in a
“chamber,” namely in Shekhinah, the abode of the
other sefirot. The flame in which the colors flash
issues from Ḥesed, the divine right hand situated
in the south. The three colors themselves
correspond to the sefirotic triad of Ḥesed, Gevurah,
and Tif’eret, or to the lower triad of Netsaḥ, Hod, and
Yesod. The sun symbolizes Tif’eret, who illumines
Shekhinah through Yesod. The qualities and paths of
each color are described below.
 “Chamber” renders ‫( אדרא‬iddera), “threshing
floor, barn, chamber.” Elsewhere in the Zohar
this word sometimes applies to the dramatic
assembly with Rabbi Shim’on described in Zohar
3:127b–145a (known as Idra Rabba, “The Great
Assembly”), as well as to the location of the
assembly and the composition entitled Idra
Rabba. On Idra de-Vei Mashkena (The Assembly
of the Dwelling), see above, note 19. On the
various connotations of the term iddera, see
Liebes, Peraqim, 93–107.
48. One color, the one ascending,
emerges… This color reflects the quality of
Ḥesed, symbolized by pure white. It enters the
flame, whose own color barely tinges it, and then
rests on the top of the chamber of Shekhinah.
In the daily morning liturgy, the blessing
“Blessed are You, YHVH, who has redeemed Israel”
immediately precedes the Amidah, the “standing”
prayer—so central that it is known simply as
Prayer. It is considered meritorious to join the
blessing of Redemption to this prayer without
any interruption or pause. Here, this joining is
seen as the beginning of the union of the divine
couple, Tif’eret and Shekhinah, which is
consummated during the Amidah. Fittingly, this
prayer is recited silently, or in a whisper, and the
angels above also fall silent.
According to BT Berakhot 10b (in the name
of Rav), when King Hezekiah said to God I have
done what is good in Your eyes, this meant that
he had joined Redemption to Prayer. Here, good
alludes to Yesod (the divine phallus and extension
of Tif’eret), also known as Righteous One. All the
sefirotic limbs join with Yesod before uniting with
Shekhinah.
 According to rabbinic tradition, Israel’s
prayers are woven into crowns, which are placed
on God’s head. See Shemot Rabbah 21:4: “Rabbi
Pinhas said in the name of Rabbi Me’ir, and
Rabbi Yirmeyah said in the name of Rabbi Abba,
‘When Israel prays, you do not find them all
praying as one, but rather each assembly prays
on its own, one after the other. When they have
all finished, the angel appointed over prayers
gathers all the prayers offered in all the
synagogues and fashions them into crowns,
which he places on the head of the blessed Holy
One.’”
See Ma’yan Ḥokhmah (Beit ha-Midrash,
1:59); Pesiqta Rabbati 20; Midrash Tehillim 88:2;
Tosafot, Ḥagigah 13b, s.v. ve-qosher; Ezra of
Gerona, Peirush le-Shir ha-Shirim, 495; Zohar
1:37b, 132a, 162a, 167b, 168b–169a; 2:58a,
146b, 202b, 209a, 245b–246a (Heikh); Recanati
on Genesis 19:27, 26a; Margaliot, Mal’akhei
Elyon, 148–54; Green, Keter, 20–41.
On the importance of joining Redemption to
Prayer, see also BT Berakhot 4b, 9b. On its
kabbalistic significance, see Zohar 1:132b, 205b,
228b; 2:138b, 156a, 200b, 216a–b; 3:195b;
Moses de León, Sefer ha-Rimmon, 78–79; idem,
Sheqel ha-Qodesh, 75–76 (96).
On Yesod as Righteous One, see above, pp. 47–
48, n. 132. On the verse in Isaiah, see BT Yoma
38b, Ḥagigah 12a; Zohar 1:30b, 33a, 60a, 82b;
2:11b, 176b (SdTs); 3:16a, 110b. “Limbs”
renders ‫( שייפין‬shaifin), on which see above, p. 128,
n. 365.
The full verse in Kings reads: “Please, O YHVH,
remember how I have walked in Your presence in
truth and wholeheartedly, and have done what is
good in Your eyes.” And Hezekiah wept
profusely. See Isaiah 38:3; Zohar 1:228b.
49. As they reach ‘Grant peace’… The final
blessing of the Amidah begins with the words
“Grant peace,” alluding to Yesod, who is known as
Peace and who conveys the river of emanation
that issues from Ḥokhmah (called Eden). As the
Amidah concludes, Yesod flows into the chamber of
Shekhinah, consummating their union, so at this
point all people praying should leave the divine
couple alone and not make any further requests;
even the angels should depart.
Immediately following the cantor’s repetition
of the Amidah, the Taḥanun (supplication) is recited,
a prayer of confession of sins and petition for
grace. This prayer is also known as nefilat appayim
(falling on the face, prostration), and originally it
was recited in this position, though later it
became customary to recite Taḥanun in a seated
(or half-seated) posture with lowered head and
one’s face buried in the bend of the arm. Here,
Rabbi Shim’on refers to both these positions,
explaining that “one must fall on the face…
covering his face” as a sign of being
embarrassed during the union of the divine
couple. Yet at the same time, by praying this
prayer passionately one can participate and
“merge his soul” in the divine union, so that it
may be renewed in the stream of souls issuing
from Yesod.
The image of the chamber of Shekhinah being
“enveloped above and below by souls” alludes to
souls flowing from Yesod above and souls of
human worshipers below, rising in passionate
prayer.
is called “peace” because He mediates
Yesod
between the right and left poles of the sefirot, or
because He unites Tif’eret with Shekhinah. See BT
Shabbat 152a, where Rabbi Shim’on son of
Ḥalafta refers to the phallus as “peacemaker of
the home.”
On not making requests following the Amidah,
see Ta-Shma, Ha-Nigleh she-ba-Nistar, 59. On
Taḥanun and nefilat appayim, see JT Ta’anit 2:4, 65d;
Avodah Zarah 4:1, 43d; BT Megillah 22a–b,
Ta’anit 14b; Bava Metsi’a 59b; Zohar 2:200b,
202b; 3:120b–121a, 176b, 241b; ZḤ 42a–b;
Tishby, Wisdom of the Zohar, 3:969–71;
Hallamish, Ha-Qabbalah, 474–85.
On the phrases ‫( עביד שמושא‬aveid shimmusha),
“performs its conjugal role,” and ‫( שמושא‬shimmusha),
“conjugal union,” see above, note 29.
50. Then another color… The second color
descends and settles at the bottom of the
chamber of Shekhinah. Now, as new souls are
issuing from above, a herald invites the hero who
has himself “formed” sinners’ souls to appear
before God. See above at notes 45–46.
51. Then appear two witnesses… Two
angels, who are among God’s many eyes roaming
the world, verify that this person transformed
sinners and renewed their souls.
The fact that these angels mention the name
of the person’s father guarantees that he too will
be rewarded. See BT Sanhedrin 98a.
On the angelic eyes, see Zechariah 4:10; 2
Chronicles 16:9; above, pp. 123–24, n. 351.
52. At that moment, a certain official
appears… The angel Yehodi’am is in charge of
the images of the souls of the righteous and
apparently conveys them to the chamber of
Shekhinah as She unites with Her beloved and
generates souls. Here, at the moment of union,
Yehodi’am takes the image of the soul of this
earthly hero, who has himself “made” (or
“transformed”) the souls of sinners, and brings it
before the divine King and Queen to be
rewarded. The soul image is delivered back to
Yehodi’am, presented with keys to the divine
treasures, and granted all the blessings
bestowed upon Abraham, who also “made” or
transformed the souls of sinners. See above, note
45.
On the images of souls, see below, note 305;
OY; Tishby, Wisdom of the Zohar, 2:751–52. The
name ‫( יהודיעם‬Yehodi’am) contains the three
component letters of the name YHVH: ‫( י ה ו‬yod, he,
vav), which themselves constitute the name ‫יהו‬
(YHV). Joseph Angelet (Livnat ha-Sappir, 32b)
suggests that ‫( יהודיעם‬Yehodi’am) may mean: ‫הודיע לעם‬
‫( יהו‬He revealed the name YHV to the people). For
other interpretations, see OY; MmD. On this
angel, see Margaliot, Mal’akhei Elyon, 64–65. Cf.
Zohar 1:121b (MhN); 2:142b; ZḤ 82d (MhN,
Rut). On the name ‫( יהו‬YHV), see above, note 12.
The “crown of the wielded Holy Name”
alludes to theurgical use of the divine name.
“Wielded” renders ‫( שמושא‬shimmusha), literally
“using, performing,” but sometimes implying
theurgical practice. See M Avot 1:13; Avot de-
Rabbi Natan A, 12; Scholem, Major Trends, 358,
n. 17; above, p. 109, n. 310. Cf. above, notes 29,
49.
‫( מטרוניתא‬Matronita) is an aramaized form of Latin
matrona, “matron, married woman, noble lady,”
and is often applied in the Zohar to Shekhinah, the
divine wife. For the blessings bestowed upon
Abraham, see Genesis 12:2–3. On these blessings
being bestowed upon the soul, see Zohar 1:78a
(ST); ZḤ 24a–b (MhN), 75c (MhN, Rut). The
“four supernal camps” are camps of angels
accompanying Shekhinah.
53. A poor person renders people
worthy… By enabling them to perform the mitsvah
of helping him survive. However, one who leads a
sinner to holiness achieves something greater:
subduing the demonic force that had controlled
the sinner and thereby glorifying God.
See above, note 45. On a poor person
rendering his benefactor worthy, see Vayiqra
Rabbah 34:8; Zohar 1:104a (Vol. 2, p. 137, n.
161); 2:198a. “In that world” means in the world
that is coming.
The expression other gods appears
frequently, most famously in the second of the
Ten Commandments: You shall have no other
gods beside Me (Exodus 20:3).
54. Another color, visible and invisible…
The third of the three colors appears when Israel
reaches the prayer known as Qedushah de-Sidra
(Sanctification of the Scriptural Section), a
version of the Qedushah in Hebrew and Aramaic
included in the prayer ‫( ובא לציון גואל‬u-va le-tsiyyon
go’el), A redeemer will come to Zion (Isaiah
59:20), and originally recited after a public
scriptural lesson. In the daily morning liturgy
this prayer appears near the end of the service
after Taḥanun. It includes the threefold
sanctification in Isaiah 6:3 (Holy, holy, holy is
YHVH of Hosts; the whole earth is full of His glory)
in both the original Hebrew and an Aramaic
paraphrase, along with a similar treatment of
Ezekiel 3:12 and Exodus 15:18. The
sanctification in Isaiah 6:3 (together with Ezekiel
3:12) appears two other times in the morning
liturgy, once before the Shema, when the angels’
recitation of Holy, holy, holy… is described, and
then again during the repetition of the Amidah,
when the angels join Israel in sanctifying God. By
reciting this sanctification a third time, Israel
outdoes the angels, who could thereby be
provoked to punish them. To prevent the angels
from noticing this bold act of sanctification, the
third color appears, concealing the people from
view.
See Sha’arei Teshuvah (Teshuvot ha-
Ge’onim), 55. On the three colors, see above,
note 47. On Qedushah de-Sidra, see also BT Sotah
49a, and Rashi, ad loc., s.v. a-qedushah desidra; Zohar
1:14b; 2:132b–133a; Moses de León, Sefer ha-
Rimmon, 85; Elbogen, Jewish Liturgy, 70–71.
55. Who is haughty of spirit… On not
being haughty in words of Torah, see above, pp.
52–53. On humility, see M Avot 4:4; BT Sotah 4b–
5b. For a critique of pride in one’s learning, see
BT Ta’anit 20a–b. Cf. M Avot 4:7. On displaying
one’s knowledge of Torah in the world that is
coming, see above, p. 159, n. 57. On the
connection between Qedushah de-Sidra and the study
of Torah, see the preceding note.
56. With this Qedushah we must be
careful… “In the beginning” refers to an earlier
Qedushah, known as Qedushah of Yotser (pertaining to
the blessing “‘who forms’ the luminaries,”
recited before the Shema). In that Qedushah, Israel
describes the angels’ act of sanctification and
praises their arrangement in Hebrew (“the holy
language”): “His ministers all stand in the height
of the universe and reverently proclaim in unison
aloud the words of the living God and King of the
universe. All of them are beloved, all of them
pure, all of them mighty, all of them holy; and all
of them perform with awe and reverence the will
of their Maker. They all open their mouths in
holiness and purity, in song and melody, blessing
and praising, glorifying and revering, sanctifying
and acclaiming the name of the great, mighty,
and revered God and King; holy is He. They all
accept upon themselves the yoke of the kingdom
of heaven, one from the other, lovingly granting
permission to one another to sanctify their
Creator. In serene spirit, in pure speech and
sacred sweetness, they all proclaim as one, in
awe and reverence: Holy, holy, holy is YHVH of
Hosts; the whole earth is full of His glory (Isaiah
6:3)….”
Stimulated by this praise, the angels allow
Israel to enter the upper gates and obtain
greater holiness, so that during the Qedushah of
the Amidah, Israel sanctifies God along with the
angels, again in Hebrew: “We will sanctify and
revere You in the sweet words of the assembly of
holy seraphim who thrice acclaim Your holiness,
as is written by Your prophet: One called to
another, saying, ‘Holy, holy, holy is YHVH of Hosts;
the whole earth is full of His glory’….”
Finally, “in the end,” that is, near the end of
the service in Qedushah de-Sidra, Israel conceals
their words of sanctification by coating them
immediately in Aramaic, a language not
understood by the angels. Thereby, Israel
secretly outperforms the angels.
On the angels not understanding Aramaic,
see BT Shabbat 12b, in the name of Rabbi
Yoḥanan: “If one petitions for his needs in
Aramaic, the ministering angels do not attend to
him, for they do not know Aramaic.” See
Solomon ben Isaac, Sefer ha-Pardes, 326; Zohar
1:9b, 74b (ST), 88b–89a (ST).
 On Qedushah of Yotser, see Moses de León, Sefer
ha-Rimmon, 72–73; Elbogen, Jewish Liturgy, 59–
61. On Qedushah de-Sidra, see above, note 54.
According to a rabbinic tradition, the angels do
not sanctify God’s name in heaven until Israel
sanctifies it on earth. See BT Ḥullin 91b: “The
ministering angels do not utter song above until
Israel sings below.” See Zohar 1:40a (Heikh), 90a
(ST), 231a; 2:164b; 3:66a, 190b; Moses de León,
Sefer ha-Rimmon, 91.
57. This is deception… How can Israel
bribe the angels in the early part of the service
by praising them in order to be admitted through
the upper gates? Rabbi Shim’on explains that
this apparent deception is justified because
Israel is not as holy as the angels and needs their
assistance in order to gain admission to the
higher realms, become their companions, and
draw holiness down to earth. Thereby, God is
glorified.
On the simultaneous sanctification of God by
both Israel and the angels, see the end of the
preceding note.
58. The Qedushah at the end is in
Aramaic… The Qedushah de-Sidra, recited near the
end of the service, includes an Aramaic
paraphrase of Holy, holy, holy is YHVH of Hosts…
and related verses. (See above, note 54.)
According to Rabbi Shim’on, the Aramaic
rendering may be recited by an individual,
whereas the original Hebrew may be recited only
in a quorum of ten.
On the question of who may recite the
Hebrew and Aramaic lines of Qedushah de-Sidra, see
Zohar 2:132b–133a; Angelet, Livnat ha-Sappir,
32c; Elbogen, Jewish Liturgy, 404, n. 23; Ta-
Shma, Ha-Nigleh she-ba-Nistar, 58; Scholem. Cf.
Sha’arei Teshuvah (Teshuvot ha-Ge’onim), 55. On
the question of who may recite the Qedushah of
Yotser (above, note 56), see also Massekhet
Soferim 16:9; Moses de León, Sefer ha-Rimmon,
72–73 (and Wolfson’s discussion there, n. 12);
idem, Maskiyyot Kesef, 24–25; Elbogen, Jewish
Liturgy, 59, 402, n. 20.
On the requirement for a minyan in order to
recite Qedushah, see BT Berakhot 21b (quoting the
verse in Leviticus). The phrase “Aramaic
translation” renders ‫( תרגום‬targum), “translation,”
which in rabbinic literature often refers to an
Aramaic translation of the Bible. Some have
argued that the fact that the Zohar refers to
Aramaic simply as targum indicates that the author
lived when this language was no longer widely
spoken and was known as a language of biblical
translation. See Zohar 1:9a–b, 88b–89a (ST);
2:132b–133a; Tishby, Wisdom of the Zohar, 1:75.
Cf., however, M Yadayim 4:5; BT Shabbat 115a–
b.
59. What about the sanctification of the
Qaddish… Since that prayer is completely in
Aramaic, why does it require a quorum of ten?
Because, Rabbi Shim’on explains, the Qaddish is
more potent than other Qedushot (sanctifications),
which include the triple formulation Holy, holy,
holy and stimulate only three of the ten sefirot
(Ḥesed, Gevurah, and Tif’eret). The sanctifying power
of Qaddish arouses all the divine forces and
smashes the powers of evil. It is recited in the
“foreign, alien” language of Aramaic (rather than
in the holy tongue of Hebrew) because this
corresponds to the alien Other Side.
Furthermore, the congregational response
“Amen! May His great Name be blessed” must be
uttered powerfully in order to help break the
demonic power and exalt the glory of God. Even
though it is recited in Aramaic and not in the
holy tongue, the Qaddish requires a quorum of ten,
corresponding to all ten sefirot.
On the correspondence between the
threefold formula Holy, holy, holy and the triad of
Ḥesed, Gevurah, and Tif’eret, see Jacob ben Sheshet,
Meshiv Devarim Nekhoḥim, 151 (in the name of
Isaac the Blind); Zohar 2:52a.
On the power of the response “Amen! May
His great Name be blessed,” see BT Shabbat
119b, in the name of Rabbi Yehoshu’a son of
Levi: “Whoever responds with all his might:
‘Amen! May His great Name be blessed’—his
[heavenly] decreed sentence is torn up.”
See Zohar 1:38b (Heikh), 62b; 2:165b–166a;
3:220a; Moses de León, Sefer ha-Rimmon, 69–71.
On God remembering His children as a result of
this response, see BT Berakhot 3a (per Munich
MS 95), in the name of Rabbi Yose (quoting a
teaching that he heard from the prophet Elijah):
“When Israel enters the synagogues and houses
of study and responds ‘May His great name be
blessed,’ the blessed Holy One shakes His head
and says, ‘Happy is the king who is praised thus
in his house! Woe to the father who has exiled
his children, and woe to the children who have
been banished from their father’s table!’”
60. Since we have begun words… Sitting
beneath the trees together with the Companions,
Rabbi Shim’on has begun to adorn Shekhinah with
words of Torah. He now intends to continue on
their behalf. See above at notes 19, 36.
61. This is the offering… This verse
pertains to both the holy and unholy realms. In
creating the world, God began from the side of
Ḥesed,on the right, symbolized by silver, which
was then balanced by Gevurah (or Din), on the left,
symbolized by gold. Yet in fashioning the
Dwelling in the Sinai Desert, which resembles
the world, God began from the left side (gold),
which was then balanced by the right (silver), as
indicated by the sequence gold, silver in this
verse. The reason for beginning with gold is that
the Dwelling symbolizes Shekhinah, who is linked
with Gevurah on the left, which is also the origin of
the Other Side.
On the world being based on Ḥesed, see Vol. 3,
p. 392, n. 452; cf. n. 453. On the Dwelling
resembling the world, see Tanḥuma, Pequdei 2;
above, note 18.
The gold of the left side may also allude to
the Golden Calf. According to midrashic
tradition, the gold that Israel contributed for the
Dwelling atoned for the gold that they
contributed for the Golden Calf. See Sifrei,
Deuteronomy 1; Midrash Tanna’im, Deuteronomy
1:1; JT Sheqalim 1:1, 45d; Tanḥuma, Terumah 8;
Shemot Rabbah 51:8.
62. This is the offering… Evening
morning and noon… Rabbi Shim’on now
resumes his discussion of prayer, which is a kind
of offering. He moves from the triad gold, silver,
and bronze to the three times of prayer: evening,
morning, and noon.
Evening corresponds to Shekhinah, who is
pictured as “a speculum that does not shine” on
its own (see below). Morning corresponds to
Tif’eret, “a speculum that shines.” Noon
symbolizes Yesod, who joins the divine couple.
Although noon (or Yesod) is not to be identified
with Gevurah (symbolized by darkness), the time of
the afternoon prayer (minḥah), recited as the sun
declines, is associated with the darkness of
Gevurah, which in turn is linked with Shekhinah
(symbolized by evening).
The full verse in Psalms reads (according to
its simple sense): Evening, morning, and noon I
complain and moan, and He hears my voice. See
BT Berakhot 31a; Midrash Tehillim 55:2; Zohar
1:132b.
“Speculum” renders ‫אספקלריא‬ (ispaqlarya),
“speculum, glass, mirror, lens,” deriving from
Greek speklon, “mirror, window-pane,” and Latin
speculum, “mirror.” See BT Yevamot 49b: “All the
prophets gazed through an opaque glass
[literally: an ispaqlarya that does not shine],
whereas Moses our teacher gazed through a
translucent glass [literally: an ispaqlarya that
shines].”
In the Zohar, Shekhinah is a speculum that does
not shine on its own but rather reflects and
transmits the other sefirot. She is the medium
through which prophets normally perceive a
sefirotic vision. Moses, however, attained the
rung of Tif’eret, “a speculum that shines,” and was
able to gaze directly at the divine splendor.
Cf. 1 Corinthians 13:12: “For now we see
through a glass darkly, but then face-to-free.”
See Vayiqra Rabbah 1:14; Azriel of Gerona,
Peirush ha-Aggadot, 33–34; Naḥmanides on
Exodus 6:2; Zohar 1:33b, 120a, 183a; 2:23b,
221a; Ginzberg, Legends, 6:44–45, n. 242;
Wolfson, Through a Speculum That Shines,
index, s.v. “speculum”; Huss, “Ḥakham Adif mi-
Navi,” 109–14; idem, Ke-Zohar ha-Raqi’a, 17–21.
63. As for the word noon… How can the
word noon be associated at all with darkness?
Rabbi Shim’on explains that here noon is a
euphemism. Similarly, the Mishnah employs the
word ‫( אור‬or), “light,” euphemistically to mean
“evening.” See M Pesaḥim 1:1; BT Pesaḥim 3a.
The verse in Numbers relates to Moses’
marriage. On Ethiopian implying “beautiful” in
this verse, see Sifrei, Numbers 99; Tanḥuma,
Tsav 13; Midrash Tehillim 7:18; Rashi on
Numbers 12:1. On the positive sense of
Ethiopians in the verse in Amos, see Sifrei,
Numbers 99; BT Mo’ed Qatan 16b; Midrash
Tehillim 7:18.
64. Evening is the evening prayer… This
prayer corresponds to Shekhinah, who is
symbolized by evening and vulnerable to the
demonic power, who darkens Her light. The
evening prayer is optional because the demonic
influence prevailing at this time could interfere
with prayer or draw power from it. Similarly, it
has no set time, so that demonic forces will not
be able to plan ahead for it.
According to rabbinic law, sacrificial portions
and fat that were not totally consumed by fire
during the day can be burnt on the altar
throughout the night. Here, Rabbi Shim’on
indicates that such nighttime offerings are
intended to nourish demonic forces. See below.
On the evening prayer being optional, see BT
Berakhot 27b; Maimonides, Mishneh Torah,
Hilkhot Tefillah 1:6; Zohar 1:132b, 229b; 2:162a;
3:242a (RM); Ta-Shma, Ha-Tefillah ha-Ashkenazit
ha-Qedumah, 115–26. On its not having a set
time, see M Berakhot 4:1; BT Berakhot 26b, 27b.
On the sacrificial portions and fat, see M
Berakhot 1:1; BT Berakhot 26b; Zohar 2:141a,
162a; ZḤ 46c.
 “Ravaging bands of dazzling demons”
renders ‫( חבילי טהירין‬ḥavilei tehirin). The first word
derives from either ‫( חבל‬ḥevel), “band, group,” or
the root ‫( חבל‬ḥvl), “to injure, destroy.” ‫( טהירין‬Tehirin)
derives from the Aramaic root meaning
“brightness, noon.” One class of demons is
named ‫( טהרי‬tiharei), “noonday demons.”
See Psalms 91:6 and Rashi, ad loc; Targum,
Song of Songs 4:6; Targum Yerushalmi, Numbers
6:24, Deuteronomy 32:24; Zohar 1:125a–b, 130b,
198b, 200a, 232b (Tos), 237b; 2:195b, 205a,
207a. The Hebrew root ‫( טהר‬thr), “pure,” lends
this demonic name a euphemistic tone.
65. all those masters of the Other Side…
The land of Israel is protected from impure
forces, so why do the Israelites stimulate and
nourish them by burning sacrificial portions and
fat during the night?
On the Holy Land being protected from
demonic powers, see Zohar 1:61a; 2:140b–141a,
151b, 173a. Cf. Tanḥuma, Re’eh 8; Naḥmanides
on Leviticus 18:25; Vol. 1, pp. 350–51, n. 80.
66. at night that smoke ascends… Usually,
the smoke from sacrifices ascends in a straight
path to heaven; but the smoke from these nightly
offerings ascends in a twisted way, finally
reaching the haunt of evil spirits and nourishing
them, thereby assuaging them so that they do
not wreak havoc on earth.
On the normal, straight ascent of the
sacrificial smoke, see Avot de-Rabbi Natan A, 35:
“Ten miracles were performed for our ancestors
in the Temple: …The wind never prevailed over
the column of smoke. When the column of smoke
went forth from the altar of the ascent offering, it
rose straight up like a staff until it reached the
sky. When the column of incense went forth from
the golden altar, it entered straight into the
chamber of the Holy of Holies.”
See M Avot 5:5; Avot de-Rabbi Natan B, 39;
BT Yoma 21a–b; Zohar 1:176b–177a; 2:141a,
242b, 278a (below at note 470); Vol. 3, p. 66, n.
450.
On the smoke twisting, see Zohar 2:141a,
242b; 3:32b. Cf. ZḤ 46c. On the smoke heading
north, see BT Yoma 21b (in a much more positive
context). On assuaging demonic powers, see
above, p. 102, n. 291.
67. One official… Sangirya… His name
derives from Greek sunegoria, “defense,
advocacy.” His role apparently is to advocate for
Israel once the sacrificial smoke reaches the evil
spirits.
Countless demons roam the night, blocking
the path of souls who ascend from sleeping
bodies.
The word ‫( קרי‬qeri) derives from the root ‫קרה‬
(qrh), “to meet encounter, happen to.” In
Leviticus, qeri implies “hostile encounter,
opposition.” In rabbinic usage, qeri means
“accident, mishap, pollution, nocturnal
emission.” See Deuteronomy 23:11, and the
following note.
On Sangirya, see Zohar 2:207a, 253a
(Heikh). For another interpretation of his name,
see OY. On the biblical term qeri, see Milgrom,
Leviticus, 3:2309–10.
68. These ravaging bands… disseminate
falsehood… Through false dreams. Further, they
appear as alluring females, arousing male
dreamers to emit semen.
 According to BT Berakhot 55b, angels convey
prophetic dreams, while demons convey false
ones. See Zohar 1:83a, 130a, 150b, 183a, 199b–
200a; 2:264a (Heikh), 267a; 3:25a, 156b.
On demonic seduction, see Zohar 1:19b, 54b–
55a; 2:264a–b; 3:76b–77a; Trachtenberg, Jewish
Magic and Superstition, 51–54; Scholem, On the
Kabbalah, 154–57; Tishby, Wisdom of the Zohar,
3:1366–67. Cf. BT Shabbat 151b, in the name of
Rabbi Ḥanina: “One may not sleep alone in a
house, and whoever sleeps alone in a house is
seized by Lilith.’” Cf. Tanḥuma (Buber), Bereshit
17.
The expression “masters of mishap” renders
‫( מאריהון דקרי‬mareihon de-qeri), “masters of qeri.” As
mentioned in the preceding note, in rabbinic
usage the term qeri means “accident, mishap,
pollution, nocturnal emission.” The rabbinic term
‫( בעל קרי‬ba’al qeri), “master [or: owner] of mishap,”
means one to whom a mishap happens, one who
succumbs to nocturnal emission. See M Berakhot
3:4–5.
69. ‫( ערב‬Erev), Evening…‫( ערב רב‬Erev rav), A
mixed multitude… Rabbi Shim’on associates ‫ערב‬
(erev), evening, with the root ‫‘( ערב‬rv), “to be mixed
with,” since the demons “intermingle” with
Shekhinah’s nighttime dominion. Her evening
prayer is optional because due to the demonic
threat it is nearly impossible to arrange this
prayer perfectly. Only the patriarch Jacob, who
attained the rung of Tif’eret, was able to eliminate
the demonic contamination from Shekhinah (who is
symbolized by the Dwelling) and institute Her
prayer.
On the evening prayer being optional, see
above, note 64. On Jacob and the evening prayer,
see BT Berakhot 26b: “Rabbi Yose son of Rabbi
Ḥanina said, ‘The patriarchs instituted the
prayers.’… Abraham instituted the morning
prayer Isaac instituted the afternoon prayer….
Jacob instituted the evening prayer.’”
See JT Berakhot 4:1, 7a–b; Bereshit Rabbah
68:9. The verse in Exodus indicates that a mixed
multitude joined the Israelites as they left Egypt.
70. Yet although it is optional… The
evening prayer may be technically optional, but
it is actually vital, intended to secure protection
from various forms of terror.
The full verse in Psalms, which introduces
the daily evening service, reads: Yet He is
compassionate, He purges iniquity and does not
destroy, and often restrains His wrath and does
not arouse all His rage. On Sabbath eve, when
harsh judgment is eliminated, this verse is
inappropriate and must not be recited; anyone
who does so arouses judgment.
The Ashkenazic custom of omitting this verse
on Sabbath eve spread to Spain and by the time
of the Zohar had largely displaced the native
Sephardic custom of reciting the verse. See
Abraham ben Nathan ha-Yarḥi, Sefer ha-Manhig,
1:118–19, 133; Zohar 2:135b; ZḤ 79b (MhN,
Rut); Moses de León, Sefer ha-Mishqal, 113–14;
Sha’arei Teshuvah (Teshuvot ha-Ge’onim), 80;
Katz, Halakhah ve-Qabbalah, 44–45; Ta-Shma,
Ha-Nigleh sheba-Nistar, 29; Liebes, “Ha-Zohar
ke-Sefer Halakhah,” 582, 584–85. Cf. Vol. 1, p.
264, n. 1220.
According to Bereshit Rabbah 11:5, one of
the dwellers in Hell reports: “Whoever does not
observe Sabbath willingly in your world observes
it here against his will…. All week long we are
punished and on Sabbath we are allowed to
rest.”
See BT Sanhedrin 65b; Tanḥuma, Ki Tissa
33; Pesiqta Rabbati 23; Zohar 1:14b, 17b, 41a
(Heikh), 48a, 62b, 197b, 237b; 2:31b, 88b, 100a,
136a, 150b–151a, 203b, 207a; 3:94b, 288b (IZ);
ZḤ 17a–b (MhN), 79b (MhN).
71. Fear of accusation of souls… The
evening prayer also offers protection against
demonic forces that block the path of souls
ascending from sleeping bodies by accusing
them of sin.
The blessing “who guards His people Israel
forever” is the second blessing recited after the
Shema in the daily evening prayer. On its precise
wording, see Zedekiah Anav, Shibbolei ha-Leqet,
51; Zohar 1:48a; Sha’arei Teshuvah (Teshuvot ha-
Ge’onim), 80; Tur, Oraḥ Ḥayyim 236; Nitsotsei
Zohar.
72. Fear of many demons… To protect
against them, the evening prayer includes
“Guard our going out and our coming in,” which
precedes the blessing “who guards His people
Israel forever.”
73. Even so… Even though the evening
prayer is intended to secure protection from all
these fearsome forces, Israel still entrusts their
bodies and souls to Shekhinah, known as Malkhut
(Kingdom). Whereas previously, when the Temple
stood in Jerusalem, the nightly burning of the
sacrificial portions and fat ensured that demonic
forces would not wreak destruction, now the
evening prayer is intended to achieve the same
goal.
On entrusting one’s spirit to God at night,
see BT Berakhot 5a, where Abbaye recommends
that scholars recite each night before sleep the
following verse (from Psalms 31:6): Into Your
hand I entrust my spirit. You redeem me, O YHVH,
faithful God. This verse is included in the nightly
recital of Shema before sleep.
74. At midnight, when the north wind
arouses… The demonic forces are overwhelmed
at midnight.
On the north wind blowing at midnight, see
BT Berakhot 3b: “Rabbi Shim’on the Hasid said,
‘There was a harp suspended above [King]
David’s bed. As soon as midnight arrived, a north
wind came and blew upon it, and it played by
itself. He immediately arose and engaged in
Torah until the break of dawn.’” See Psalms
119:62.
In the Zohar this legendary custom is
expanded into a ritual. At midnight, God delights
in the souls of the righteous in the Garden of
Eden, and those who study Torah here below
partake of this joy. Kabbalists are expected to
rise at midnight and adorn Shekhinah with words of
Torah in preparation for Her union with Tif’eret.
This parallels the midnight vigil common among
Christian monks from early medieval times. In
Zohar 3:119a, Rabbi Yehudah alludes to the
Christian practice: “I have seen something
similar among the nations of the world.”
See JT Berakhot 1:1, 2d; Sifra, Beḥuqqotai
3:3, 111b; Aggadat Bereshit 23:5; BT Sanhedrin
102a; 2 Enoch 8:3; Zohar 1:10b, 72a, 77a–b, 82b,
92a–b, 136b, 178a, 206b–207b, 231b, 242b;
2:26b, 36b, 46a, 136a, 173b, 195b–196a; 3:13a,
21b–22b, 49b, 52b, 67b–68a, 81a, 193a; ZḤ 13b–
c (MhN); Moses de León, Seder Gan Eden, 3:138;
Scholem, On the Kabbalah, 146–50; Hellner-
Eshed, Ve-Nahar Yotse me-Eden, 149–76.
 On the demonic mighty rock, see Zohar
1:157b, 184a. On the holy mighty rock, see
above, pp. 19–20, n. 52.
75. When morning comes… The nighttime
dominion of Shekhinah recedes and the daytime
rule of Tif’eret commences. Through Yesod, He
waters the Garden of Shekhinah and conveys some
of the primordial light to all the worlds.
On “lamp” as a metaphor for the moon, see
BT Ḥullin 60b (quoted below, note 230). On the
primordial light, see above, notes 16–17, 29.
76. Here is a mystery for fathomers… The
letters by which God created the world reappear
each morning, renewing Creation.
On these particular letters, see immediately
below. “Ascending… descending” alludes to the
permutation of these letters, as in Zohar 1:30a–b,
33b; 2:92b (Piq), 234a.
On God creating the world through letters,
see Sefer Yetsirah 1:1–2; 2–6. On seeing letters
in the morning sky, see Zohar 3:165a. Cf. 2:57a,
112b, 188a.
“Fathomers” renders ‫( ידעי מדין‬yade’ei middin),
“those who know middin,” apparently deriving
from ‫( מדד‬mdd), “to measure.” See Judges 5:10:
you who sit on middin, where the word is variously
rendered as “[extended, wide] carpets, blankets”
or—based on ‫( דין‬din), “judgment”—“the judgment
seat.” See BT Eruvin 54b: “It was taught in the
school of Rav Anan: What is the meaning of the
verse… you who sit on middin?… You who render
judgment in absolute truth.”
In the Zohar the expression may refer to
kabbalists who know the ‫( מדות‬middot), the divine
“qualities, attributes” (sefirot), or who know ‫קומה‬
‫( שעור‬shi’ur qomah), “the measure of the [divine]
stature.” See Schäfer, Synopse zur Hekhalot-
Literatur, §952: “Whoever knows this ‫( שיעור‬shi’ur),
measure, of our Creator…, concealed from
creatures, is assured of life in the world that is
coming.” See Zohar 1:133a, 241b; 2:34a, 71b,
134b, 161a, 163a; ZḤ 73b (ShS), 74b (ShS), 106b
(Tiq).
77. If, by the mystery of those letters…
These letters in heaven constitute the Name of
Forty-two Letters by which God created the
world. If one realizes this and invokes them
correctly and with devout intention, he will then
see other letters, signifying the priestly blessing,
which is bestowed upon the world each morning.
The Name of Forty-two Letters is mentioned
in the name of Rav, though not recorded, in BT
Qiddushin 71a. Hai Gaon indicates that it
consists of the following seven sets of six letters:
‫שקוצית‬, ‫יגלפזק‬, ‫חקבטנע‬, ‫בטרצתג‬, ‫נגדיכש‬, ‫קרעשטן‬, ‫אבגיתץ‬,
which are also the initial letters of the forty-two
words constituting the prayer Anna be-Khoaḥ
(Please, with the Strength [of Your Right Hand’s
Greatness]). According to Jacob ben Meir Tam
(Rabbenu Tam), this name consists of the first
forty-two letters of the Torah, from the ‫( ב‬bet) of
‫( בראשית‬Be-reshit), In the beginning, through the ‫ב‬
(bet) of ‫( בהו‬bohu), empty (or void) (Genesis 1:2).
See Lewin, Otsar ha-Ge’onim, 4:2:23 (on
Ḥagigah 14b); Tosafot, Ḥagigah 11b, s.v. ein
doreshin; Zohar 1:1a, 15b, 30a–b; 2:92b (Piq),
175b, 234a–b; 3:78a, 172b; ZḤ 42a; Cordovero,
Pardes Rimmonim 21:12–13; Trachtenberg,
Jewish Magic and Superstition, 94–95; Idel, “Al
ha-Peirushim,” 161–62, n. 24; 167–68, n. 52. Cf.
Maimonides, Guide of the Perplexed 1:62. In OY
1:4a, Cordovero describes how the name YHVH
can be permuted into the Name of Forty-two
Letters. See Zohar 1:9a; 2:260a (Heikh).
The priestly blessing consists of three verses
(Numbers 6:24–26), which read: ‫יברכך יהוה וישמרך‬
(Yevarekhekha YHVH veyishmerekha), May YHVH bless you
and protect you. ‫( יאר יהוה‬Ya’er YHVH), May YHVH
shine, His face upon you  ‫( ויחנך‬vi-yḥunneka) and be
gracious to you. ‫( ישא יהוה‬Yissa YHVH), May YHVH lift
up, His face to you ‫( וישם‬ve-yasem), and grant, you
peace.
The six yods seen in the sky correspond to the
initial letters of the first two words of each verse.
The three vavs correspond to the initial letters of
the second clause of each verse. The numerical
value of each combination of ‫( יי״ו‬yod, yod, vav) is
twenty-six, equivalent to ‫( יהוה‬YHVH).
If one prays before setting out on the road,
Shekhinah accompanies him. See Zohar 1:49b (Vol.
1, p. 275, n. 1292), 58b, 121a (MhN), 178a,
230a–b, 240b. Cf. BT Berakhot 14a, 29b–30a.
78. When this morning comes… The
column that now appears is distinguished from
another column set in the middle of the Garden,
joining the earthly Garden of Eden to the
celestial Garden, enabling souls to ascend.
The three colors correspond to the colors of
Ḥesed, Gevurah, and Tif’eret, blending together into
purple. The birds are angels singing praise.
On the expanse of firmament above the
Garden, see Zohar 2:136a, 209b–210a; ZḤ 82d
(MhN, Rut); Moses de León, Seder Gan Eden,
132–33. On the column in the middle of the
Garden, see Zohar 1:39a–b (Heikh), 81a (ST),
219a; 2:184b, 210a, 211a; 3:185b; Moses de
León, Seder Gan Eden, 132–35, 139–40. In
1:219a, this column itself is described as three-
colored. On the color purple, see below, note
167. For various interpretations of the imagery,
see OY; Galante; MM; Sullam; MmD.
79. One opens, declaring… Each winged
angel proclaims a verse of Psalm 113. Then a
herald calls for angels and humans to offer
morning praise to God. Ideally, one moves from
nighttime study of Torah to morning prayer. See
above, note 74.
80. The watchman said, ‘Morning came,
and also night… The context in Isaiah (21:11–
12) reads: An utterance concerning Dumah. One
calls to me from Seir: “Watchman, what of the
night? Watchman, what of the night?” The
watchman said, “Morning came [or: is coming],
and also night. If you would inquire, inquire.
Return, come!”
This obscure oracle is addressed to Dumah,
which may be a poetic form of Edom, a nation
located southeast of Judah and also known as
Seir. In rabbinic literature Edom and Seir
represent Rome, and in medieval literature they
represent Christianity; this biblical passage is
understood as conveying Israel’s anguished cry
from the darkness of exile and God’s response.
See JT Ta’anit 1:1, 64a; BT Sanhedrin 94a;
Rashi and Radak on Isaiah 21:11; Zohar 1:144a;
2:38b; ZḤ 8a (MhN).
81. Morning came—I already shone upon
you… The divine watchman replies that He
already redeemed Israel from Egypt and gave
them the Torah, but because they abandoned its
teachings He cast them into exile once again.
82. If you would inquire, inquire… God
instructs Israel to search the Torah, where they
will discover how to ensure their redemption:
through teshuvah (returning, turning back to God).
83. ‫( משא‬Massa), An utterance… Biblical
prophecy is described in numerous ways,
including ‫( חזון‬ḥazon), vision (Isaiah 1:1); ‫מחזה‬
(maḥazeh), appearance (Genesis 15:1); ‫( חזות‬ḥazut),
sight (Isaiah 21:2); ‫( חזיון‬ḥizzayon), revelation (ibid.
22:1); ‫( דבר‬davar), word (Ezekiel 1:3); and ‫משא‬
(massa), utterance. (Several of these Hebrew
terms are cognate synonyms and virtually
indistinguishable.)
The root ‫( נשא‬ns’) means “to carry, lift, raise.”
The noun ‫( משא‬massa) can mean “burden” (that
which is carried), or “utterance, pronouncement”
(raising of the voice). Here Rabbi Shim’on plays
with both meanings.
The first five terms for prophecy describe a
revelation that is partially hidden (like “looking
from behind a wall”) or filtered (like “seeing
through [thick or colored] glass”), but massa, a
burdensome utterance, implies great effort on
the part of the prophet and a message that
remains, in some sense, unrevealable. In the
verse in Isaiah, the word ‫( דומה‬dumah), which may
refer to Edom (see above, note 80), is now
equated with its homonym, meaning “silence.”
This prophecy is neither fully seen nor heard.
On various names for prophecy, see Avot de-
Rabbi Natan A, 34; B, 37; Bereshit Rabbah 44:6;
Shir ha-Shirim Rabbah on 3:4.
On seeing from behind a wall, see
Maimonides, Shemonah Peraqim, 7; Zohar
1:232b (Tos) (Vol. 3, p. 405, n. 509); 2:69a–b,
82a, 213a; 3:174b; ZḤ 15c (MhN), 39d. “Glass”
renders ‫( עששיתא‬ashashita), “bar of metal, glass,
glass lantern.” See Zohar 1:33b; 2:23a, 82a,
186b, 221a; ZḤ 41c, 63b (ShS); Moses de León,
Sheqel ha-Qodesh, 69 (87), 97 (124); Vol. 4, p.
80, n. 36.
For plays on the two meanings of massa, see
Jeremiah 23:33–38; Targum Yonatan, Ezekiel
12:10; Zohar 1:197a. The full verse in Numbers
reads: Moses said to YHVH, “Why have You done
evil to Your servant, and why have I not found
favor in Your eyes, that You lay [literally: to lay]
the burden of this entire people upon me?”
84. One calls to me from Seir… Rabbi
Shim’on wonders who is speaking in this verse:
is it God, saying that Israel calls to Him from
their exile in Seir; or is it the prophet Isaiah,
saying that God calls to him from Seir? He
affirms the second interpretation. The demonic
shell of Seir surrounds the kernel of holiness,
and through this shell God revealed Himself to
Isaiah vaguely, in a burdensome utterance of
silence. Similarly, at Mount Sinai (as indicated in
the verse from Deuteronomy), God revealed
Himself to Israel from Seir—through this
demonic shell.
The various shells surrounding the kernel are
derived from Ezekiel’s vision: I looked, and here,
a stormy wind coming from the north, a great
cloud and flashing fire, and a radiance
surrounding it; and from within it, like the color
of amber, from within the fire. From within it, an
image of four living beings, and this was their
appearance: they had the image of a human. The
first four elements mentioned by Ezekiel (stormy
wind, great cloud, flashing fire, radiance)
represent four demonic shells surrounding the
kernel of holiness—which is identified with ‫חשמל‬
(ḥashmal), amber. Further within lie the ‫חיות‬
(ḥayyot), living beings, angels carrying the Divine
Throne.
See Zohar 2:81b–82a; ZḤ 38a–d; Tishby,
Wisdom of the Zohar, 2:463–64, 509. On shell
and kernel, see also Zohar 1:19b–20a (Vol. 1, p.
151, n. 341); 2:108b, 140b, 147b, 233b. On Seir,
see above, note 80.
The verse in Deuteronomy reads: YHVH from
Sinai came and from Seir He shone upon them,
He radiated from Mount Paran and appeared
from myriads of holy ones [or: holiness]. For its
midrashic interpretation, see Vol. 4, p. 6, n. 24.
In Ezekiel 1:4 the precise meaning of
ḥashmal is unclear, but the context indicates a
bright substance. It has been rendered amber,
gleaming amber, glowing metal. In postbiblical
literature it was regarded as endowed with holy
and dangerous properties. See BT Ḥagigah 13a.
85. Here, too, when the blessed Holy One
revealed Himself… At Mount Sinai, the blessed
Holy One (centered on Tif’eret) began to reveal
Himself through Sinai (apparently symbolizing
Shekhinah). Then He revealed Himself further
through the shell of Seir, and then through the
next shell, Mount Paran. Finally, the source and
impulse of revelation manifested itself, namely
Ḥokhmah (known as holiness).
For the verse in Deuteronomy, see the
preceding note.
86. Here, too, One calls to me from Seir…
Similarly, Isaiah records that God called to him
through the demonic shell of Seir, which adheres
to holiness.
87. Watchman… Metatron… The watchman
is the chief angel, Metatron, who guards his
master, Shekhinah, and shares with Her the
dominion over night.
Rabbi Shim’on here associates the name
‫( מטטרון‬Metatron) with the root ‫( נטר‬ntr), “to guard,
protect.” See Ma’arekhet ha-Elohut, 72b. Cf.
Ezra of Gerona, in Azriel of Gerona, Peirush ha-
Aggadot, 10–11; Zohar 2:164a.
Metatron is often described as ‫( נער‬na’ar),
“youth, lad, servant,” and ‫( עבד‬eved), “servant,
slave.” See 3 Enoch 4:10; BT Yevamot 16b; Vol.
4, p. 359, n. 563.
88. ‫( לילה‬Lailah)…‫( ליל‬leil)… The second is a
poetic abbreviated form of the first. Here,
though, Rabbi Shim’on explains that each form
indicates a different condition of Shekhinah during
the night. From sunset to midnight, the demonic
Other Side dominates and Shekhinah is vulnerable
and incomplete, so She is called ‫( ליל‬leil), lacking
the letter ‫( ה‬he). From midnight on, the demonic
power recedes, and Shekhinah regains Her full
name, ‫( לילה‬lailah).
See Zohar 2:38b; 3:22a. Exodus 12:42 reads
in full: It is a night of watch [or: guarding], for
YHVH, for bringing them out of the land of Egypt;
this night is YHVH’s, a watch for all the Children of
Israel throughout their generations.
Exodus 12:29 reads in full: It happened in
the middle of the night that YHVH struck every
firstborn in the land of Egypt, from the firstborn
of Pharaoh sitting on his throne to the firstborn
of the captive who was in the dungeon, and every
firstborn of the beasts.
The verse in Psalms may imply here that
during the night of the Exodus the sun shone.
See Devarim Rabbah (ed. Lieberman), pp. 43–44
and nn. 18, 1; Zohar 2:38a; 3:181b. Sefirotically,
it implies that Shekhinah shines with the light of
Tif’eret, symbolized by day.

89. The watchman ‫( אמר‬amar), said… Rabbi

Shim’on cites a tradition from a mysterious
source distinguishing between two forms of the
verbal root ‫‘( אמר‬mr), “to say,” both of which mean
“he said.” ‫( ויאמר‬Va-yomer) applies to Tif’eret, while
‫( אמר‬amar) applies to Metatron (or Shekhinah, whom
He guards and represents). The verse in Exodus
24 reads: To Moses amar, He said, “Go up to
YHVH,” which implies that Metatron (or Shekhinah)
urged Moses to ascend to Tif’eret, known as YHVH.
See above, p. 177, n. 105. On Metatron as
the watchman, see above, note 87.
On the Book of Adam, see BT Bava Metsi’a
85b–86a, where Rabbi Yehudah the Prince states
that he was once shown the Book of Adam, which
contained the genealogy of the entire human
race. See Genesis 5:1; Bereshit Rabbah 24:1; BT
Sanhedrin 38b, Avodah Zarah 5a. The Zohar’s
Book of Adam is not to be confused with the
Book of Adam in the Apocrypha. According to
various medieval traditions, the angel Raziel
transmitted a magical book to Adam. Later,
probably in the seventeenth century, Sefer
Razi’el was compiled in its present form,
comprising ancient magical, mystical, and
cosmological teachings.
See Zohar 1:17b, 37a–b, 55a–b, 58b, 72b,
90b, 227b; 2:70a–b, 70a–b (RR), 77a, 143b, 180a,
181a, 197a; 3:10a, 68b; ZḤ 16b (MhN), 37b;
Ginzberg, Legends, 5:117–18, n. 110; Liebes,
Peraqim, 85–87. Note the comment by Shim’on
Lavi, Ketem Paz, 1:22d: “All such books
mentioned in the Zohar… have been lost in the
wanderings of exile…. Nothing is left of them
except what is mentioned in the Zohar.”
 90. Morning comes—morning prayer…
The watchman Metatron announces that Tif’eret,
symbolized by morning and the morning prayer,
comes to manifest His dominion, now that night
(symbolizing Shekhinah) has passed. Yet, He does
not come alone but rather together with Shekhinah,
as indicated by the following phrase: and also
night. Both await the morning prayers of Israel.
91. If…you would inquire, inquire… The
verse reads: Morning came, and also night. If
you would inquire, inquire. Return, come! The
united divine couple, morning and also night,
urges the children to return in devotion.
 92. Then the Holy People… Now that
morning has come, Israel should gather to pray.
The first one to arrive in the synagogue attains
the rung of Yesod, known as Righteous One, and
thereby unites with Shekhinah.
The verse in Proverbs, spoken there by
Wisdom, begins: I love those who love me. The
phrase those who seek me early renders ‫משחרי‬
(meshaḥarai)—literally those who seek me, from the
root ‫( שחר‬shḥr), “to seek.” Rabbi Shim’on
apparently associates the word with ‫( שחר‬shaḥar),
“dawn.” See Devarim Rabbah 8:1. On this verse,
see Zohar 2:140a. On coming early to synagogue,
see BT Berakhot 47b. On Yesod as Righteous One,
see above, pp. 47–48, n. 132.
93. But we have learned… In BT Berakhot
6b in the name of Rabbi Yoḥanan: “When the
blessed Holy One comes to a synagogue and does
not find ten there, He instantly turns angry, as is
said: Why have I come, when there is no man?
Why when I called did no one respond? [… By My
rebuke, I dry up the sea] (Isaiah 50:2).”
According to Rabbi Yoḥanan, the wording did no
one respond implies a minyan, since various
liturgical congregational responses require such
a quorum.
The point here is that if God becomes angry
when there are less than a minyan, then how can
a single person arriving early in synagogue
attain such a high rung?
On the passage in Berakhot, see Zohar
1:201a; 3:126a.
94. Why have I come, when there is no
man?… In the passage from Berakhot (quoted in
the preceding note), the continuation of this
verse demonstrates the necessity of a minyan.
Here, Rabbi Shim’on emphasizes the singular
man as the partner of Shekhinah.
Moses is called ‫( איש האלהים‬ish ha-elohim), man of
God (Deuteronomy 33:1; Psalms 90:1), which is
understood midrashically as “husband of God”
(able to command Him) and kabbalistically as
“husband of Shekhinah” (united with Her). The ish,
“man,” who comes early to synagogue attains
this same status, becoming ish, “husband,” of the
Divine Female.
See Pesiqta de-Rav Kahana, nispaḥim, Vezot
Haberakhah, 443–44, 448 (variants); Tanḥuma,
Vezot Haberakhah 2 (Ets Yosef, ad loc.); Devarim
Rabbah (Lieberman) on 33:1; Midrash Tehillim
90:5; Zohar 1:6b, 21b–22a, 148a, 152a–b, 192b,
236b; 239a; 2:22b, 235b, 238b, 244b (Heikh);
3:261b; Moses de León, Sefer ha-Rimmon, 25;
idem, Sheqel ha-Qodesh, 101–2 (129); Vol. 4, p.
74, n. 17.
On assuming the role of the divine husband,
see Zohar 2:134b–135a. On the significance of
there is no man, cf. Zohar 3:126a.
95. if one day he does not come… See BT
Berakhot 6b, in the name of Rabbi Yitsḥak: “If
anyone comes regularly to the synagogue and
one day does not come, the blessed Holy One
inquires about him, as is said: Who among you
reveres YHVH, heeding the voice of His servant?
Though he walks in darkness and has no gleam,
[let him trust in the name of YHVH and rely upon
his God].” The verse from Isaiah implies that God
inquires about the person who reveres YHVH
(namely who comes regularly to the synagogue)
but one day walks in darkness (that is, fails to
appear).
 Here Rabbi Shim’on identifies His servant
with Metatron, who calls each morning through
the demonic shell of Seir, urging Israel to come
and pray.
On the passage in Berakhot, see Zohar
3:196a. On the shell of Seir, see above, notes 80,
84. On Metatron as servant, see above, note 87.
96. immersed in songs and praises…
Namely, in the early part of the service known as
Pesuqei de-Zimra (Verses of Song), consisting almost
entirely of psalms. These songs stimulate divine
love above, thereby ensuring that grace will flow
to the lower worlds. Such singing imitates the
service of the Levites in the Temple in Jerusalem.
See Moses de León, Sefer ha-Rimmon, 60.
97. Whoever talks in the synagogue… His
brazen behavior indicates complete unawareness
that prayer is intended to restore divine union,
and his lack of devotion hinders such union, so
“he manifests division” above. By acting as if God
were not present, he diminishes the unity of the
supernal realm of faith.
On the opposition to conversing during
prayer, see Sefer Ḥasidim (ed. Wistinetzki), par.
1589; Sefer Ḥasidim (ed. Margaliot), par. 18;
Zohar 2:205b–206a; 3:126a; Nitsotsei Zohar;
Ḥallamish, Ha-Qabbalah, 401–33.
98. angels who appear at every single
Qedushah… On Israel and the angels joining in
Qedushah, see above, note 56.

99. supernal maidens arrayed around

Matronita… Angels accompanying Her. See above,
note 34. On Matronita as a title of Shekhinah, see the
Glossary.
 100. All of these are arrayed… All these
camps of angels are arrayed by Israel’s singing
the psalms of Pesuqei de-Zimra composed by King
David and by other prayers. On Pesuqei de-Zimra, see
above, note 96.
101. When Israel concludes those praises
of David… After completing the psalms of Pesuqei
de-Zimra, Israel continues with the Song at the Sea
(Exodus 15:1–18). One might ask why this
passage from Written Torah (the Five Books of
Moses) is recited after the psalms, when in the
Bible it precedes Psalms (which are part of the
Writings) as well as the Prophets. Rabbi Shim’on
explains that since very soon, in the part of the
morning service known as “the prayer recited
seated,” Shekhinah (known as Assembly of Israel)
will be arrayed, it is fitting that this passage from
Written Torah be recited right here, because
Shekhinah (symbolized by Oral Torah) is arrayed
only by Tif’eret (symbolized by Written Torah).
“The prayer recited seated” precedes the
central prayer, which is recited standing and
known as Amidah (standing). See Zohar 1:132b. On
Assembly of Israel as a name of Shekhinah, see
above, p. 24, n. 68.
102. At the moment that the Song at the
Sea is recited… Israel’s recital of this song in
prayer recalls its origin at the crossing of the
Red Sea, when Shekhinah was adorned in a crown
engraved with divine names. Whoever sings the
Song at the Sea with full devotion in this world
proves worthy of singing it in the Messianic age.
The divine names engraved on the crown are
apparently the seventy-two names of God. See
Zohar 2:51b–52a; Vol. 4, pp. 257–64 and nn. 216,
221–26.
 On God being crowned at the Red Sea and
crowning the Messiah, see Zohar 2:8b. “She was
crowned” renders ‫( דאתעטר‬de-it’atar), which can also
(more literally) be rendered “He was crowned,”
referring to the blessed Holy One. See Zohar
2:8b, 52a.
On chanting the Song at the Sea in the
Messianic age, see Mekhilta, Shirta 1; Mekhilta
de-Rashbi, Exodus 15:1; BT Sanhedrin 91b;
Tanḥuma, Beshallaḥ 10; Tanḥuma (Buber),
Beshallaḥ 13; Zohar 2:54a–b, 60a; Moses de
León, Sefer ha-Rimmon, 65.
103. As soon as one reaches Yishtabaḥ…
This prayer (meaning “May [Your name] be
praised”) follows the Song at the Sea. The
blessed Holy One now takes the crown
temporarily from the head of Shekhinah and gazes
at it. Israel helps to adorn Shekhinah with thirteen
words of praise included in Yishtabaḥ (namely
“song and praise… holiness and sovereignty”),
which correspond to the thirteen qualities of
Compassion enumerated in Exodus 34:6–7 (YHVH,
YHVH! A compassionate and gracious God…) and
also to thirteen spices mentioned in Song of
Songs. The final term of praise in Yishtabaḥ is
appropriately ‫מלכות‬ (malkhut), “sovereignty,
kingdom,” which is the title of Shekhinah.
On the number of words of praise in Yishtabaḥ,
see Ta-Shma, Ha-Nigleh she-ba-Nistar, 61. For
attempts to identify thirteen spices in the
passage from Song of Songs, see Galante; Or ha-
Ḥammah 166b; MmD. Cf. Zohar 2:117a (RM),
where this verse is said to include seven spices,
and Zohar 2:210a, where it is said to include
twelve.
104. one should… not speak at all… See
above at note 97. On the wording, “who cut off…
may he be… cut off,” see Zohar 1:122b (Tos);
3:162a.
105. From here on, ‘God of
thanksgiving’… The conclusion of Yishtabaḥ. Until
here, praises have been offered to Shekhinah
(known as Assembly of Israel) by Her camps of
angels along with Israel. Now, the prayer focuses
on Her partner, the supernal King—namely
Tif’eret, or the entire configuration of sefirot from
Binah (or Ḥokhmah) through Yesod (which is known as
World of the Male). This potency contains (or
“possesses”) Yesod, who is called “peace” because
He mediates between the right and left poles of
the sefirot, or because He unites Tif’eret with
Shekhinah. See above, note 26.

106. From there on, ‘who forms light and

creates darkness’… This blessing opens “the
prayer recited seated” (see above, note 101).
Rabbi Shim’on indicates that these words array
Binah, known as the upper world. The prayer that
soon follows, ‫( אל ברוך‬El barukh), “Blessed God,”
arrays Shekhinah, the lower world, with all twenty-
two letters of the alphabet. This prayer is an
acrostic, its first twenty-two words each
beginning with a successive alphabetical letter.
Certain letters in the Torah are written large,
for example, the ‫( ב‬bet) of ‫( בראשית‬be-reshit), In the
beginning (Genesis 1:1). Others are written
small, for example, the ‫( א‬alef) of ‫( ויקרא‬va-yiqra),
And He called (Leviticus 1:1). Here, the entire
small alphabet is associated with Shekhinah (the
lower world), and the large alphabet with Binah
(the upper world, also known as “the World that
is Coming”).
On the small and large letters, see Zohar
1:3b, 159b; 2:174a, 180b, 205b, 228b; 3:2a,
220a; ZḤ 66c (ShS), 74c–d (ShS). On Binah as “the
World that is Coming,” see above, p. 22, n. 59.
The clause “who forms light…” originates in
Isaiah 45:7. The prayer Barekhu, in between
Yishtabaḥ and “who forms light,” is interpreted in
the context of the Sabbath eve service in Zohar
2:135b.
107. In all respects they are large…
Sometimes the letters of the large alphabet
appear prominently on their own among other,
small letters in a biblical word (as explained in
the preceding note). They may also appear
prominently in an acrostic prayer such as ‫אל אדון‬
(El Adon), “God, Master,” recited at this point in
the Sabbath morning service. Each line of this
prayer forms “a fitting chariot” for the
alphabetical letter with which it begins. The first
two lines of El Adon contain “five” words each,
representing the “fifty” gates of Binah (known as
“the World that is Coming”), from which the
large letters derive.
For various interpretations, see OY; Galante;
MM; Sullam; MmD. On El Adon, see Zohar 2:205b;
Moses de León, Sefer ha-Rimmon, 124. On the
fifty gates of Binah, see above, p. 154, n. 42.
108. Two other letters at the end—‫ש ת‬
(shin, tav)… The last two lines of El Adon begin,
respectively, with the last two letters of the
alphabet—‫( ש‬shin) and ‫( ת‬tav)—and contain six
words each. Each of these sextets corresponds to
the six sefirot issuing from Binah (known as “the
World that is Coming”), namely Ḥesed through
Yesod.

109. All the other letters in the middle,

all in four each… Whereas the first two lines of
El Adon contain five words each, and the last two
lines contain six words each, the middle eighteen
lines—beginning, respectively, with the letters ‫ג‬
(gimel) through ‫( ר‬resh)—contain four words each.
These middle lines symbolize the sefirotic
quartet of Ḥesed, Gevurah, Tif’eret, and Shekhinah, which
constitute a chariot-throne for Binah.
The first two lines (beginning with the first
two letters of the alphabet and containing five
words each) contain a total of ten words, and the
last two lines (beginning with the last two letters
of the alphabet and containing six words each)
contain a total of twelve words, which all
together number twenty-two, corresponding to
the twenty-two letters of the alphabet,
specifically to the supernal alphabet of Binah.
The four words of each of the middle
eighteen lines constitute chariots of the initial
letters of these lines (gimel through resh); all
together, they total seventy-two words,
corresponding to the Name of Seventy-two, with
which Shekhinah is adorned. “The mission of Her
Lord” may allude to Exodus 14:19: The angel of
YHVH journeyed [or: moved]. … The letters of this
verse are the first component of the Name of
Seventy-two.
On earlier Ashkenazic and Sephardic sources
for the significance of the number of words in the
various lines of El Adon, see Ta-Shma, “Li-
Mqorotav ha-Sifrutiyyim shel Sefer ha-Zohar”;
idem, Ha-Nigleh she-ba-Nistar, 30, 67. See Zohar
2:92b (Piq).
On the alphabet of Binah, see above at note
106. On the Name of Seventy-two Letters (or
seventy-two triads), see Zohar 2:51b–52a; Vol. 4,
pp. 257–64 and nn. 216, 221–26. Cf. above, note
102.
 110. Your mnemonic for these letters…
Rabbi Shim’on offers a mnemonic device for the
relation between the initial letters and the
number of words in each line of El Adon. This
device consists of a technique of letter
permutation known as ‫( א״ת ב״ש‬at bash: alef, tav; bet,
shin), according to which the first letter of the
alphabet is substituted by the last, the second by
the penultimate, etc. Here, the substitution is not
what matters, but simply the first three pairs of
letters: ‫( א״ת ב״ש ג״ר‬alef, tav; bet, shin; gimel, resh). The
first two pairs obviously correspond to the first
and last lines, and the second and penultimate
lines, of El Adon, which begin respectively with alef,
tav; bet, shin. The first line (beginning with alef)
contains five words, the last line (beginning with
tav) six; the second line (beginning with bet)
contains five words, the penultimate line
(beginning with shin) six. As explained in the
preceding note, all four lines total twenty-two
words, corresponding to the twenty-two letters of
the alphabet. Combined with the ten sefirot, the
total reaches thirty-two, alluding to the “thirty-
two wondrous paths of Wisdom,” mentioned in
Sefer Yetsirah 1:1–2.
The next pair in the permutation series of at
bash is ‫( ג״ר‬gimel, resh). This pair spans the middle
eighteen lines of El Adon, each of which begins
with a successive letter from gimel through resh,
which then extends (“ascending”) into a chariot
of four words. As explained in the preceding
note, these lines total seventy-two words,
corresponding to the Name of Seventy-two,
which issues from the upper chariot-throne of
Ḥesed, Gevurah, and Tif’eret to crown Shekhinah (known
as Assembly of Israel).
 On Assembly of Israel as a name of Shekhinah,
see above, p. 24, n. 68. Shekhinah is sometimes
considered part of the upper chariot-throne.
The phrase “‫( א״ת ב״ש‬alef, tav; bet, shin), mystery
of the Holy Name” apparently alludes to the
secret name ‫( מצפ״ץ‬mem, tsadi, pe, tsadi), which, when
permuted according to the technique of at bash,
yields the name ‫( יהוה‬YHVH).
111. that name encompasses mystery of
the patriarchs… The Name of Seventy-two is
associated with, and arranged according to, the
triad of Ḥesed, Gevurah, and Tif’eret. These three sefirot
are symbolized respectively by Abraham, Isaac,
and Jacob, and situated respectively on the right
and left and in the middle of the sefirotic tree.
“Not…like those supernal Names” apparently
refers in particular to the Name of Forty-two (see
above, note 77), which is discussed further
below.
King David symbolizes Shekhinah, who is
crowned by the patriarchal triad of Ḥesed, Gevurah,
and Tif’eret.
On David and the patriarchs, see Zohar
1:79b, 99a, 125a, 248b, 2:31a; Vol. 3, p. 134, n.
311. On the relation between the patriarchs and
the chariot, see Bereshit Rabbah 47:6, in the
name of Resh Lakish: “The patriarchs themselves
constitute the [divine] chariot.” According to
Kabbalah, Abraham had perfected and attained
the quality of Ḥesed; Isaac, the quality of Gevurah;
and Jacob, the quality of Tif’eret. This patriarchal
sefirotic triad constitutes a chariot-throne for a
higher level of divinity. See below, note 353.
On the arrangement of the Name of Seventy-
two, see below, note 113; Zohar 2:51b–52a; Vol.
4, pp. 257–62 and nn. 216, 221–26.
 112. Name of Forty-two Letters… This
sublime name alludes to the sefirotic triad of
Ḥesed, Gevurah, and Tif’eret being crowned with Binah
(“the upper world”), and Binah Herself being
crowned with the realm of Divine Thought.
Since this name suggests an upward path, “it
ascends and does not descend.” This pair of
verbs appears elsewhere in the Zohar in
descriptions of letter permutation. See Zohar
1:30a–b, 33b; 2:130b, 234a. In all but the second
of these four passages, the letters of the Name of
Forty-two are said to ascend and descend. The
meaning of “ascend” and “descend” is soon
explained further.
On the Name of Forty-two, see above, note
77. The wording of the last sentence (“one who
knows it and is careful with it”) derives from BT
Qiddushin 71a, discussing the mystery of this
name. See above, p. 157 at n. 51.
113. Name of Seventy-two… Unlike the
Name of Forty-two, which “ascends and does not
descend,” the Name of Seventy-two ascends to
higher rungs and then descends in order to
convey the flow of emanation to the worlds.
The word ‫( מצפ״ץ‬mem, tsadi, pe, tsadi), when
permuted according to the technique of ‫( א״ת ב״ש‬at
bash: alef, tav; bet, shin), yields the name ‫( יהוה‬YHVH).
See above, note 110. This name begins the list of
the thirteen qualities of Compassion in Exodus
34:6–7.
All the divine names ascend and descend,
except for the Name of Forty-two (as explained in
the preceding note). But now, “ascends and
descends” implies something further. The Name
of Seventy-two consists of three verses (Exodus
14:19–21) whose letters are rearranged into
seventy-two triads according to the following
pattern: the first letter of the first verse, the last
letter of the second verse, the first letter of the
third verse (forming one triad); the second letter
of the first verse, the penultimate letter of the
second verse, the second letter of the third verse
(the second triad); etc. Thus, the first verse
retains its normal order (“ascends”), while the
second verse is reversed (“descends”), and the
third verse “ascends” again. See Vol. 4, pp. 257–
62 and nn. 216, 221–26.
Similarly, the coded Name of Thirteen
Qualities—‫( מצפ״ץ‬mem, tsadi, pe, tsadi)—progresses (or
ascends) from mem to tsadi (which appears later in
the alphabet and has a higher numerical value),
then regresses (or descends) to pe (which
precedes tsadi and has a lower value), and finally
ascends again to ‫( ץ‬final tsadi).
The entire series of at bash follows a similar
pattern: the first letters of all the pairs proceed
successively through the alphabet, ascending in
value, while the second letters of the pairs follow
a reverse order, descending in value.
114. Name of Forty-two…Name of
Seventy-two… The first adorns the triad of Ḥesed,
Gevurah, and Tif’eret, who constitute a chariot for
Binah; the second adorns Shekhinah, who forms a
chariot for that triad.
115. Therefore the praise of Sabbath…
Sabbath herself (symbolizing Shekhinah) offers the
praise of El Adon to the King who possesses peace.
The middle eighteen lines of this hymn
(consisting of four words each) allude to the
Name of Seventy-two, while its first two and last
two lines (consisting respectively of ten and
twelve words) allude to the twenty-two letters of
the alphabet. (See above, note 109.) Together, all
these lines of praise adorn Shekhinah Herself,
initiating Her ascent to the upper chariot of Ḥesed,
Gevurah, and Tif’eret, while this chariot ascends to
Binah (known as “the World that is Coming”) and
beyond.
On Sabbath herself praising God, see
Midrash Tehillim 92:3; and the prayer La-Elasher
Shavat (To God who rested), in the Sabbath
morning liturgy immediately following El Adon. On
the phrase “the King who possesses peace,” see
above notes 26, 105. On Binah as “the World that
is Coming,” see above, p. 22, n. 59.
116. ‫( א״ת ב״ש‬Alef, tav; bet, shin)…‫( א״ל ב״ם‬Alef,
lamed; bet, mem)… As mentioned above, the entire
permutation series of ‫( א״ת ב״ש‬at bash: alef, tav; bet,
shin…) follows a pattern of ascending and
descending: the first letters of all the pairs
proceed successively through the alphabet,
ascending in numerical value, while the second
letters of the pairs follow a reverse order,
descending in value.
Another technique of letter permutation is
known as ‫( א״ל ב״ם‬al bam: alef, lamed; bet, mem),
according to which the first letter of the alphabet
(alef) is substituted by the first letter of the
second half of the alphabet (lamed), the second
letter of the alphabet (bet) is substituted by the
second letter of the second half of the alphabet
(mem), etc. This series follows a pattern of pure
ascent: the first letters of all the pairs proceed
successively through the alphabet, ascending in
value, and so do the second letters.
The at bash series corresponds to Sabbath,
symbolizing Shekhinah, who ascends to higher sefirot
and then descends to convey the flow of
emanation to the worlds below. The al bam series
corresponds to Sabbath and Yom Kippur (which
symbolizes Binah), implying a continual ascent.
See above, notes 110, 112–13. The phrase
‫( לעילא לעילא‬le-eila le-eila), “above, above,” associated
here with Yom Kippur, appears in the version of
the Qaddish recited during the Ten Days of
Repentance (from Rosh Hashanah through Yom
Kippur).
117. ‫( אל ברוך‬El barukh), Blessed God… This
daily acrostic prayer adorns Shekhinah (known as
Assembly of Israel), or Her angelic maidens, with
all the letters of the small alphabet, associated
with Her. Unlike the Sabbath hymn El Adon, in
which each successive alphabetical letter is
followed by an entire phrase, in El Barukh “there is
no space between them,” i.e., each letter
generates only its own word, followed
immediately by the next alphabetical letter with
its word.
On El Barukh and the small letters, see above,
note 106. On the spacing of the letters, see
Zohar 2:205b. On the angelic maidens
accompanying Shekhinah, see above, note 34. On
Matronita as a title of Shekhinah, see the Glossary.

118. This Qedushah enacted by supernal

angels… There are three Qedushot recited in the
daily morning service: Qedushah of Yotser
(pertaining to the blessing ‘“who forms’ the
luminaries,” recited before the Shema), in which
Israel describes the angels’ act of sanctification;
the Qedushah of the Amidah, when Israel sanctifies
God along with the angels; and Qedushah de-Sidra
(Sanctification of the Scriptural Section), a
version of the Qedushah in Hebrew and Aramaic
near the end of the service.
 Here Rabbi Shim’on indicates that the first of
these, Qedushah of Yotser, must be recited only in a
minyan and not by an individual, following the
principle that any Qedushah in Hebrew requires a
quorum. On the other hand, when the
congregation recites Qedushah de-Sidra toward the
end of the service, the Aramaic lines must be
recited only individually (and quietly), not all
together aloud, while the Hebrew lines, which
require a minyan, may not be recited
individually.
In BT Berakhot 8a–b, the expression “twice
Scripture and once translation” means that one
should study the weekly Torah portion twice in
the original Hebrew and once in Aramaic
translation. Here, Rabbi Shim’on applies this
formula to the Qedushah and interprets it as “two
for Scripture, and one for translation,” i.e., when
this prayer appears in Hebrew (the language of
Scripture), it should be recited only in a quorum
(“two” implying many), whereas any passages in
Aramaic translation may be recited only
individually (by “one”).
Rabbi Shim’on goes on to play with another
formula: “One raises [or: increases, promotes] in
holiness, and does not lower.” In its original
context, this principle means that one should
progress from a lesser to a greater degree of
holiness and not the reverse, or that a person
may be promoted to a higher or more dignified
level but not demoted. Here, Rabbi Shim’on
interprets the formula to mean that one should
“increase in holiness” by reciting Qedushah
(sanctification) in a minyan, and not “decrease”
by reciting it individually. On the other hand, in
reciting the Aramaic translation, which is
associated with the Other Side (see above at note
59), one should “decrease” by reciting it
individually, and not “increase” by reciting it
aloud all together. Rabbi Shim’on’s statement
may also reflect the fact that translation
necessarily restricts the range of meaning latent
in the original text, whereas the original retains
its multivalence.
On the three Qedushot, see above, notes 54, 56.
On the requirement for a minyan in order to
recite Qedushah, see BT Berakhot 21b. On the
question of who may or may not recite Qedushah of
Yotser or the Hebrew and Aramaic parts of Qedushah
de-Sidra, see Massekhet Soferim 16:9; Moses de
León, Sefer ha-Rimmon, 72–73 (and Wolfson’s
discussion there, n. 12); idem, Maskiyyot Kesef,
24–25; Angelet, Livnat ha-Sappir, 32c; Vital;
Nitsotsei Orot; Elbogen, Jewish Liturgy, 59, 402,
n. 20, 404, n. 23; Ta-Shma, Ha-Nigleh sheba-
Nistar, 58; above, note 58. Cf. Sha’arei Teshuvah
(Teshuvot ha-Ge’onim), 55.
On the phrase “Aramaic translation,” see
above, note 58. For the Talmudic principle “One
raises in holiness…,” see M Sheqalim 6:4; BT
Berakhot 28a, Shabbat 21b, Yoma 20b, 73a,
Megillah 21b, Horayot 12b; Zohar 2:182b;
3:152b–153a, 162b, 285a.
119. By this Qedushah, Shekhinah is
sanctified… By Qedushah of Yotser, Shekhinah is
prepared to enter the presence of King Tif’eret.
Since this Qedushah pertains to Shekhinah (known as
the lower world, in comparison to the higher
sefirotic realm), it is recited seated. The Qedushah
in the Amidah (the “standing” prayer), recited
when that prayer is repeated aloud by the cantor,
pertains to the higher sefirotic realm (known as
the upper world), so it is recited standing, to
strive upward and help to draw down blessing.
 On Qedushah of Yotser, see the beginning of the
preceding note. On the prayer recited seating,
see above, note 101.
120. By all these Qedushot, Israel is
sanctified below… They become sanctified by
Qedushah of Shekhinah (the lower chariot) while
seated, and by Qedushah of Ḥesed, Gevurah, and Tif’eret
(the upper chariot) while standing.
“Another Qedushah” refers to Qedushah de-Sidra
(Sanctification of the Scriptural Section), a
version of the Qedushah in Hebrew and Aramaic
included in the prayer ‫( ובא לציון גואל‬u-va le-tsiyyon
go’el), A redeemer will come to Zion (Isaiah
59:20), recited near the end of the daily morning
service. This Qedushah supplements the others and
is consequently recited last. Rabbi Shim’on
explains that its Aramaic lines are intended for
individuals, who alone are permitted to recite
them and who may not recite the Hebrew. See
above, note 118.
On the lower and upper chariots, see above,
note 114. On Qedushah de-Sidra, see above, pp. 206–
8 and nn. 54–58.
121. But it includes Qedushah in the holy
language!… Why does Qedushah de-Sidra include
Hebrew as well? Rabbi Shim’on explains that the
Hebrew enables the whole congregation to be
sanctified together, while the Aramaic is
intended for each individual.
The full verse in Deuteronomy reads: You,
cleaving to YHVH your God, are alive every one of
you today!
122. Behold, I know… These verses are
spoken by the Shunammite woman to her
husband concerning the prophet Elisha. Rabbi
Shim’on interprets the passage as alluding to
prayer. For example, the clause I know suggests
one’s awareness and intention during prayer,
known to no one else.
On the passage in Kings, see Zohar 2:44a.
123. holy man of God—upper world… The
biblical phrase alludes to the entire World of the
Male, from Binah (or Ḥokhmah) through Yesod, which
unites with (“sits upon”) Shekhinah, pictured as the
Throne of Glory. Sincere prayer stimulates their
union.
On the World of the Male, see above, p. 48,
n. 132.
124. Passing our way regularly… God
conveys (or “passes”) holiness to both upper and
lower worlds. In fact, holiness above depends
upon holiness below, for God is fully sanctified
only when Israel becomes holy.
In BT Berakhot 21b, the verse in Leviticus is
quoted to demonstrate the need for a minyan in
order to recite Qedushah. See above at note 58.
125. let us make a small walled upper
chamber… In other words, “Let us arrange and
adorn Shekhinah,” who is symbolized by a wall.
When King Hezekiah prayed sincerely, he faced
Shekhinah.

Rabbi Shim’on apparently associates ‫( קיר‬qir),

wall, with Greek kyrios, “lord.” Shekhinah, the last
sefirah, rules as Lord over the world. On qir and
kyrios, see Zohar 1:228b. Cf. Vol. 4, p. 75, n. 21.
For rabbinic knowledge of the Greek term kyrios,
see BT Avodah Zarah 11b, Ḥullin 139b.
The context in Kings (2 Kings 20:1–2),
describing Hezekiah praying, reads: In those
days Hezekiah became deathly ill. The prophet
Isaiah son of Amoz came to him and said, “Thus
says YHVH: Set your house in order, for you are
going to die; you will not live.” Hezekiah turned
his face to the wall and prayed to YHVH. The same
passage appears in Isaiah 38:1–2. See BT
Berakhot 5b, 10b; JT Berakhot 4:4, 8b; Qohelet
Rabbah on 5:6; Zohar 1:11a, 132a, 228a–b;
2:44a; 3:260a–b.
126. Small—because She is
small…  Shekhinah is small compared to the other
sefirot.

On the verse in Ecclesiastes, see Zohar

3:68b; ZḤ 80d (MhN, Rut). On the reduced size
of Shekhinah, cf. story told by Rabbi Shim’on son of
Pazzi in BT Ḥullin 60b (quoted below, note 230),
according to which the moon was originally the
same size as the sun but was told by God: “Go,
diminish yourself!” This story is often applied in
Kabbalah to Shekhinah, who is symbolized by the
moon.
127. And place there for him… Israel’s
song and prayer adorn Shekhinah in preparation for
union with Her Husband, the upper world. See
above, note 123.
128. In the arrangement of evening
prayer… Each prayer provides a unique
adornment for Shekhinah.
Near the beginning of the morning service
appears a section describing the sacrifices,
which is followed by various psalms of praise and
the prayer “recited seated” (preceding the
Shema). The unification of the Shema is described in
detail below. The “prayer recited standing” is the
Amidah (standing). On the various Qedushot, see
above, notes 54, 56, 118.
129. to bring perfection to his Lord… To
adorn Shekhinah through devout prayer and
stimulate the union of the divine couple.
130. A bed was given to Jacob to
prepare… Jacob symbolizes Tif’eret, who unites
with Shekhinah, so fittingly he instituted evening
prayer (representing Shekhinah) and prepared a
bed (another of Her symbols). Upon the bed of
Shekhinah, Her lover reclines.

On Shekhinah as “bed,” see Zohar 1:37a, 225b,

226b, 248b; 2:5a, 48b, 51a; 3:60a, 114a, 118b;
Moses de León, Sefer ha-Rimmon, 370. Cf. BT
Shabbat 55b, where it is said that Jacob kept a
bed in his tent for Shekhinah. See Rashi on Genesis
49:4. According to the eleventh-century Catholic
reformer Peter Damian, Mary is the golden
couch upon which God, tired out by the actions
of humanity and the angels, lies down to rest.
See Patai, The Hebrew Goddess, 280.
On Jacob and the evening prayer, see BT
Berakhot 26b: “Rabbi Yose son of Rabbi Ḥanina
said, ‘The patriarchs instituted the prayers.’…
Abraham instituted the morning prayer…. Isaac
instituted the afternoon prayer…. Jacob
instituted the evening prayer.’” See JT Berakhot
4:1, 7a–b; Bereshit Rabbah 68:9.
131. A table was arranged by King
David… King David is linked with Shekhinah, who
is known as Malkhut (Kingdom), and he arrayed
Her with his psalms. The table mentioned in this
particular psalm refers to Her.
132. A chair was prepared by Abraham…
Abraham arrayed Shekhinah by treating people
lovingly and spreading the awareness of God,
thereby perfecting souls. He symbolizes Ḥesed
(Love), which emanates to Shekhinah, fulfilling Her.
She is pictured as a chair, or the Divine Throne.
 On Abraham’s extreme hospitality and his
efforts to spread the awareness of God, see
Bereshit Rabbah 48:9; 54:6; BT Sotah 10a–b;
Avot de-Rabbi Natan A, 7; Tanḥuma, Lekh Lekha
12; Midrash Tehillim 37:1; 110:1; Zohar 1:230b.
On his perfecting (or forming) souls, see above,
note 45. The verse in Isaiah reads: In love will a
throne [or: chair] be established.
133. A lamp was prepared by Isaac… By
being bound on the altar by his father, Isaac
sanctified the name of God and illumined the
lamp of Shekhinah.
On the kabbalistic significance of the binding
of Isaac, see Zohar 1:119b.
134. the Holy People should constantly
utter praise… Thereby arranging all these
aspects of Shekhinah for Her Husband, the upper
world.
See above, note 123. “Master of the house”
means Master of Shekhinah. See above, p. 35, n.
101.
Moses is called ‫( איש האלהים‬ish ha-elohim), man of
God (Deuteronomy 33:1; Psalms 90:1), which is
understood midrashically as “husband of God”
(able to command Him) and kabbalistically as
“husband of Shekhinah” (united with Her). Here,
Rabbi Shim’on applies this title to the upper
world. See above, note 94. In 2 Kings 4:9
(interpreted here), Elisha is called ‫( איש אלהים‬ish
elohim), a man of God.

135. When Israel enacts the unification…

When the people of Israel recite the Shema with
full intention, declaring the oneness of God, they
unify the sefirot. A ray of light issues from the
highest realm and strikes a spark of darkness,
scattering into seventy lights, which generate
seventy branches of the central sefirah, Tif’eret,
symbolized by the Tree of Life. The seventy
branches correspond to the seven sefirot from
Ḥesed through Shekhinah, whose core is Tif’eret.

“A spark of darkness” renders ‫בוצינא דקרדינותא‬

(botsina de-qardinuta), “a lamp of impenetrable
darkness.” The spark is so potently brilliant that
it overwhelms comprehension. This blinding light
is the impulse of emanation flashing from Ein Sof
and proceeding to delineate the various sefirot.
See below, p. 560, n. 35.
The opening verse of the Shema in
Deuteronomy reads: Hear, O Israel! YHVH our
God, YHVH is one. On the significance of the Shema,
see Zohar 1:12a, 18b; 2:43b (Piq), 160b–162a,
216b; 3:162a, 195b, 203b–204a, 236b, 262b–
263a, 264a–b, 268a; ZḤ 48a, 56d–58d (QhM);
Tishby, Wisdom of the Zohar, 3:971–74. On the
connection between the number seventy and the
Shema, see Zohar 2:160b.

136. Then that Tree wafts

fragrances…  Tif’eret, symbolized by the Tree of
Life, emits aromas, along with all the trees of the
Garden of Eden (corresponding to the various
powers of Shekhinah), as the Bride (Shekhinah) is
adorned in preparation for marrying Tif’eret. The
sefirotic male limbs (from Ḥesed through Yesod)
converge in preparation for this union.
On Matronita as a title of Shekhinah, see the
Glossary.
137. we arouse Her, saying ‫שמע ישראל‬
(Shema Yisra’el), Hear, O Israel… The opening
words of the Shema are now understood to mean:
Listen, Shekhinah! Prepare and adorn Yourself, for
Your Husband, Israel (namely Tif’eret, whose full
name is Tif’eret Yisra’el, “Beauty of Israel”), is ready
to join You!
138. YHVH our God, YHVH is one… The rest
of the first line of the Shema completes a verse of
six words: ‫( שמע ישראל יהוה אלהינו יהוה אחד‬Shema Yisra’el
YHVH Eloheinu YHVH eḥad), Hear O Israel! YHVH our
God, YHVH is one. By reciting the complete verse,
Israel actualizes the unification of the six sefirot
from Ḥesed through Yesod, centered in Tif’eret. This
sixfold unity is symbolized by the letter ‫( ו‬vav) in
the name ‫( יהוה‬YHVH), whose numerical value is six
and whose shape is one extended line, seamless
(“with no other attachment”).
On the sixfold unification, see BT Berakhot
13b, where the recitation of the first line of Shema
is described as enthroning God “above, below,
and over the four directions of heaven.”
139. At that moment, Matronita prepares…
Now that Tif’eret is unified with the sefirot
surrounding Him, Shekhinah prepares to join Him
under the canopy. Her angelic retinue escorts
Her, whispering the next line of the Shema, which
is whispered simultaneously by Israel below.
On whispering this line, see BT Pesaḥim 56a:
“Rabbi Shim’on son of Lakish said, ‘… [Upon his
death bed] Jacob wished to reveal to his sons the
end of days, but Shekhinah departed from him
[depriving him of inspiration]. He said, “Perhaps,
Heaven forbid, there is a blemish in my bed [i.e.,
someone unfit among my children], like
Abraham, from whom issued Ishmael, or like my
father Isaac, from whom issued Esau.” His sons
answered him, “Hear, O Israel! [i.e., Jacob]. YHVH
is our God, YHVH is one—just as there is only one
in your heart, so there is only one in our heart.”
At that moment our father Jacob opened and
exclaimed, “Blessed be the name of His glorious
kingdom forever and ever!’” Our rabbis said,
‘How should we act? Should we recite it [i.e.,
“Blessed be the name…”]? But Moses our
teacher did not say it [i.e., this line does not
appear in the passage from Deuteronomy].
Should we not recite it? But Jacob said it!’ They
ordained that it should be recited in a whisper.”
See Zohar 1:234a–b; Vol. 3, p. 418 and nn.
573–75. Below, Rabbi Shim’on offers a different
reason for whispering.
140. As Husband and Wife unite… Now
the angelic camps who adore Shekhinah are called
to present themselves. The presiding angel
appears, holding four keys, which unlock the
treasures of emanation for the lower worlds.
Each of these keys is engraved with one letter of
the name ‫( יהוה‬YHVH). The first three keys turn into
one, and the fourth key then joins with this one
composite key. By bringing these two keys into
the Garden, the angels stimulate the union of the
divine couple, corresponding to Israel’s act of
unification (by reciting the Shema) below.
The individual letters of ‫( יהוה‬YHVH) symbolize
all of the sefirot. The ‫( י‬yod) symbolizes the
primordial point of Ḥokhmah, while its upper stroke
symbolizes Keter. The first ‫( ה‬he), often a feminine
marker, symbolizes the Divine Mother, Binah. The ‫ו‬
(vav), whose numerical value is six, symbolizes
Tif’eret and the five sefirot surrounding Him (Ḥesed
through Yesod). The second ‫( ה‬he) symbolizes
Shekhinah.

Here the unification of the first three keys

symbolizes the unification of the upper sefirot, in
preparation for the wedding with Shekhinah,
symbolized by the fourth key, which is engraved
with the second he. The Tree of Life corresponds
to Tif’eret, so the fourth key (representing Shekhinah)
is placed beneath this tree.
For various interpretations, see Tishby,
Wisdom of the Zohar, 3:1024; OY; Galante;
MmD. The name ‫( בואל‬bo’el), Boel, means “God is
in him.” Elsewhere he is identified with the
archangel Raphael. See Midrash Konen (Beit ha-
Midrash, 2:27); Azriel of Gerona, Peirush ha-
Aggadot, 67; Zohar 2:147a–b, 209b–210a; ZḤ
48c; Margaliot, Mal’akhei Elyon, 18.
On the sefirotic significance of the letters of
‫( יהוה‬YHVH), see above, p. 158, n. 55.
141. ‫( יהוה‬YHVH)…‫( אלהינו‬Eloheinu)… ‫יהוה‬
(YHVH)… These three divine names, in the middle
of the opening line of the Shema, symbolize the
range of sefirot from Ḥokhmah through Yesod. The
initial letter of the first occurrence of the name
‫( יהוה‬YHVH) is ‫( י‬yod), representing the primordial
point of Ḥokhmah.
The name ‫( אלהינו‬Eloheinu), our God, alludes to
Binah, who is the source of Judgment, which is
associated with the name Elohim. As indicated in
the preceding note, Binah is symbolized by the
second letter of ‫( יהוה‬YHVH): ‫( ה‬he).
The final one of these three names, the
second ‫( יהוה‬YHVH), represents the emanation of
Tif’eret (along with the other five sefirot from Ḥesed
through Yesod). As indicated in the preceding
note, Tif’eret (together with these sefirot) is
symbolized by the third letter of ‫( יהוה‬YHVH): ‫( ו‬vav).
The preceding two letters—yod and he
(symbolizing, respectively, Ḥokhmah and Binah)
—“are drawn here,” i.e., they convey the flow to
Tif’eret, who “is one” with His surrounding sefirot.
Now “all these three”—namely ‫( יהוה אלהינו יהוה‬YHVH
Eloheinu YHVH), or ‫( יה״ו‬yod, he, vav), or Ḥokhmah, Binah,
and Tif’eret—“are one,” prepared to unite with
Shekhinah.

Medieval Christian polemics asserted that

these three divine names in the opening line of
the Shema signify the Trinity. Here, instead, the
Zohar presents a kabbalistic trinity, insisting that
“these three are one.” See Tishby, Wisdom of the
Zohar, 3:973–74; Katz, Exclusiveness and
Tolerance, 18–19; Liebes, Studies in the Zohar,
140–45; below at note 669.
142. Once all this has been unified… At
this point, all the upper sefirot have been unified
and their energy channeled into the letter ‫( ו‬vav),
from Ḥokhmah (“the source of the spring”) and Binah
(“the innermost chamber,” who contains the seed
of Ḥokhmah and generates the lower sefirot). Tif’eret
(symbolized by this vav) has inherited the
treasures of emanation from Father Ḥokhmah and
Mother Binah, and now the angelic escorts convey
Shekhinah to Him. These angels whisper so that the
demonic stranger will not hear of the imminent
union and interfere or share in the joy.
On Tif’eret inheriting from Ḥokhmah and Binah,
see Zohar 2:51b; 3:291a (IZ). The full verse in
Proverbs reads: The heart knows its own
bitterness, and in its joy no stranger shares.
143. Once He unites above… The six words
of the opening line of the Shema symbolize the
unification of Tif’eret with the five sefirot
surrounding Him (Ḥesed through Yesod). The six
words of the following line symbolize the
unification of Shekhinah, or Malkhut (Kingdom), with
Her angelic retinue, which corresponds to
Tif’eret’s sefirotic retinue. The divine Bride and
Groom must each be complete and unified before
they can join as one.
 Tif’eretis often identified with YHVH, while
Shekhinah (the Divine Presence) is designated as
God’s name (making Him known in the world).
Thus the verse in Zechariah alludes to the both
of them. The full verse reads: YHVH will be king
over all the earth; on that day YHVH will be one
and His name one.
The second line of the Shema alludes doubly to
Shekhinah as both “name” and “kingdom.” On the
first two lines of the Shema, see above, note 139;
Zohar 1:12a, 18b; 2:139b; 3:264a. On Shekhinah as
God’s name, see Targum Onqelos and Targum
Yerushalmi, Exodus 20:21.
144. one is written above, whereas below
one is not written… If the first two lines of the
Shema both indicate unification, why doesn’t the
second line conclude with the word ‫( אחד‬eḥad),
one, like the first? Rabbi Shim’on explains that
the final word of the second line—‫( ועד‬va-ed), “and
ever”—is actually an encoded form of ‫( אחד‬eḥad),
one. The initial letter of each word—‫( א‬alef) and ‫ו‬
(vav)—is a consonantal vowel (that is, a consonant
that can indicate a vowel sound) and thus
(according to Rabbi Shim’on) interchangeable
with the other. The second letter of each word—‫ח‬
(ḥet) and ‫( ע‬ayin)—is a guttural letter and thus
interchangeable. The third letter of each word—‫ד‬
(dalet)—is identical. Hence, ‫( ועד‬va-ed), “and ever,”
is simply a cipher of ‫( אחד‬eḥad), one.
The word eḥad (along with the entire first line
of the Shema) pertains to Tif’eret, who is male, and
(in this word) these letters are not interchanged.
The word va-ed (along with the entire second line)
pertains to Shekhinah, who is female, and these
letters are interchanged. The constancy and
stability of the male (and his letters) is more
praiseworthy than the inconstancy and
fluctuation of the female (and hers).
Here, in the unification of Shekhinah, the coded
form va’ed replaces eḥad in order to fool the evil
eye and thwart demonic interference. Because of
Her vulnerability to the Other Side, Shekhinah is
not yet fully and openly one; but in the Messianic
age, when evil will be eliminated, She will be
called one explicitly, no longer in a whisper or
cipher, as demonstrated by the verse in
Zechariah.
On female and male letters, see Zohar
1:159a–b; 2:205b, 228a–b; ZḤ 66c (ShS) 74c–d
(ShS); above, note 106. On the interchangeability
of letters pertaining to Shekhinah, see Zohar 1:18b
(Vol. 1, p. 141, n. 261).
145. Therefore we unify Her… The people
of Israel call on Shekhinah to testify to their belief.
The word ‫( ועד‬va-ed), “and ever,” suggests ‫( עד‬ed),
“witness.” Cf. below, note 671.
146. She comes only as one invited to
gaze… In order to fool the Other Side, Shekhinah
and Her angelic maidens pretend that they are
approaching the King simply to gaze upon His
glory, not for marital union.
Here the verse from Song of Songs is
addressed to these maidens, who are invited to
gaze upon King Solomon, namely the Divine
King. The full verse reads: O daughters of Zion,
go out and gaze upon King Solomon, upon the
crown with which his mother crowned him on the
day of his wedding, on the day of his heart’s
delight. See above, p. 44, n. 123.
147. and would mingle in Her joy… ‫בחדווהא‬
‫( ויתערב‬Ve-yit’arav be-ḥedvaha), following what appears
to be the reading in O2, matching the
formulation above at note 142. The words can
also be divided differently: (‫( חדוותא( ויתערבב חדווהא‬ve-
yit’arbev ḥedvaha [or ḥedvata]), “and Her joy (or the
joy) be confounded,” a reading supported by
several MSS and the early printed editions.
148. we arouse the joy of right and left…
In the continuation of the Shema, Israel stimulates
Ḥesed and Gevurah, the right and left arms of the
Divine Male, to embrace Shekhinah. The paragraph
of the Shema beginning You shall love represents
Ḥesed (Love); the next paragraph, which includes
warnings and the threat of punishment,
represents Gevurah (Power), or Din (Judgment).
Unlike the line “Blessed be His glorious
kingdom…,” these paragraphs can be recited
aloud since the demonic force is unaware of the
divine union and cannot intrude. Furthermore,
he has no power to interfere with the sefirot above
Shekhinah.

The full verse in Deuteronomy 6 reads: You

shall love YHVH your God with all your heart, with
all your soul, and with all your might. The full
verse in Deuteronomy 11 reads: It shall be, if you
indeed heed My commands that I command you
today, to love YHVH your God and to serve Him
with all your heart and with all your soul.
149. Whenever one wishes to bring the
Bride… The divine union engenders souls for
this world, and without a secret strategy the
demonic power could interfere at this crucial
moment and those souls would be blemished.
Rabbi Shim’on relates this to the story about
Jacob and his sons in BT Pesaḥim 56a (in the
name of Rabbi Shim’on son of Lakish): “[Upon
his death bed] Jacob wished to reveal to his sons
the end of days, but Shekhinah departed from him
[depriving him of inspiration]. He said, ‘Perhaps,
Heaven forbid, there is a blemish in my bed [i.e.,
someone unfit among my children], like
Abraham, from whom issued Ishmael, or like my
father Isaac, from whom issued Esau.’ His sons
answered him, ‘Hear, O Israel! [i.e., Jacob]. YHVH
is our God, YHVH is one—just as there is only one
in your heart, so there is only one in our heart.’
At that moment our father Jacob opened and
exclaimed, ‘Blessed be the name of His glorious
kingdom forever and ever!’”
Here, according to Rabbi Shim’on, Jacob
fears that when his sons were conceived he may
have harbored impure thoughts, thereby
empowering the Other Side to blemish his sons’
souls. However, Jacob’s sons assure him that
they are untainted because the Other Side “was
removed from your bed,” i.e., Jacob’s intention
was pure. After he realizes that the demonic
force has not infected his sons and that Shekhinah
has not departed on their account, She
reappears. Jacob symbolizes Tif’eret, the Husband,
and Shekhinah’s, reappearance signals Her
preparation for divine union, as She is escorted
by six angelic maidens. Jacob acknowledges and
encourages Her approach to the canopy by
uttering the six words ‫ברוך שם כבוד מלכותו לעולם ועד‬
(Barukh shem kevod malkhuto le-olam va-ed), “Blessed be
the name of His glorious kingdom forever and
ever!”
On the Talmudic passage, see above, note
139. On souls being blemished, cf. above, pp. 7–
8, n. 22. On the term ‫( שמושא‬shimmusha), “conjugal
union,” see above, notes 29, 49.
150. Jacob and his sons bore a supernal
image… Jacob symbolized Tif’eret and the five
sefirot surrounding Him (Ḥesed through Yesod), while
his sons symbolized the sixfold retinue of
Shekhinah.

According to the Talmudic passage (quoted

in the preceding note), “Jacob wished to reveal to
his sons ‫( קץ הימין‬qets ha-yamin), the end of days,” the
eventual time of redemption. This phrase
originates in the book of Daniel, where ‫( ימין‬yamin)
is an aramaized form of the Hebrew ‫( ימים‬yamim),
“days,” but Rabbi Shim’on now interprets yamin
as the Hebrew ‫( ימין‬yamin), “right.” He
distinguishes between ‫( קץ הימין‬qets ha-yamin), end of
the right, and ‫( קץ הימים‬qets ha-yamim), “end of days.”
Qets ha-yamin,
End of the right, alludes to
Shekhinah, or Malkhut (Kingdom), who is the
consummation of the divine flow, characterized
by the grace of Ḥesed on the right (as opposed to
the Other Side, which derives from the left). She
will eventually bring redemption, reigning as the
Kingdom of Heaven throughout all the worlds.
Qets ha-yamim, “End of days,” refers to the
Other Side, who appears as the Angel of Death
and ends all human life. He is also known as ‫בשר‬
‫( קץ כל‬qets kol basar), end of all flesh, consuming all
mortal creatures. “Wicked kingdom” refers both
to this demonic force and its manifestation as
Gentile rule over the Jewish people in exile.
According to Rabbi Shim’on, Jacob wished to
reveal to his sons qets ha-yamin, end of the right,
namely the secret of Shekhinah and Her unification
with Tif’eret, which provides a foretaste of
redemption.
The full verse in Daniel reads: As for you, go
on till the end; you will rest, and arise for your
share ‫( לקץ הימין‬le-qets ha-yamin), at the end of days.
The full verse in Genesis reads: God said to
Noah, “End of all flesh has come before Me, for
the earth is filled with violence because of them.
Here, I am about to destroy them, with the
earth!” According to the Zohar, the demonic
force (known as end of all flesh) came before God
to denounce human corruption and seek
authorization to destroy life.
On qets ha-yamin, see Eikhah Rabbah 2:6;
Pesiqta de-Rav Kahana 17:5; Zohar 1:54a–b, 62b–
63a, 75a (ST), 152b, 193a, 210b, 233b, 234b–
235a; 2:33a–34a, 181b; 3:142b (IR); Moses de
León, Sefer ha-Rimmon, 73–75, 368–71; idem,
Sheqel ha-Qodesh, 80–81 (102–3). On end of all
flesh, see also Zohar 1:35b, 58a, 106a, 107a; cf.
3:170a.
On the demonic nature of the Angel of Death,
see BT Bava Batra 16a, in the name of Resh
Lakish: “Satan, the evil impulse, and the Angel of
Death are one and the same.” On the relationship
between Jacob’s sons and Shekhinah, see above, p.
75, n. 217.
151. Once he saw that Shekhinah had
withdrawn from him… As related in the
Talmudic story quoted above, note 149. Here,
Rabbi Shim’on interprets the response of Jacob’s
sons in a sefirotic sense: “Just as you, Jacob,
represent and stimulate the mysterious
unification of Tif’eret with the sefirot surrounding
Him, so we represent and stimulate the
mysterious unification of Shekhinah (the lower
world) with Her angelic forces.” The two
references to “heart” in this story (“in your
heart… in our heart”) allude to the link between
Jacob’s heart and Tif’eret, and the link between his
sons’ heart and Shekhinah. Once Jacob was assured
of his sons’ virtue and purity, he brought Shekhinah
to the canopy secretly to prevent any demonic
interference.
 152. Just as they were unified… Just as
Jacob and his sons stimulated the unification of
Tif’eret and the unification of Shekhinah, so must
Israel unify each of these two realms by reciting
the six words of the first line of the Shema and the
six words of Barukh shem, “Blessed be the name….”
Thereby, the verse in Zechariah is fulfilled: YHVH
(Tif’eret) is one and His name (Shekhinah) is one. See
above, note 143.
153. Rav Hamnuna Sava… Rabbi Shim’on
acknowledges that this sage has spoken well
about stimulating the divine union. His own
words, however, will one day be repeated in
heaven openly and gloriously.
On Rav Hamnuna Sava (the Elder), see
above, p. 164, n. 69. The term the Ancient of
Days appears in Daniel 7:9: As I watched,
thrones were placed, and the Ancient of Days sat
—His garment like white snow, the hair of His
head like clean fleece, His throne flames of fire,
its wheels blazing fire. In the Zohar this name
designates the primordial sefirah of Keter.
In BT Pesaḥim 119a, secrets of Torah are
referred to as “things hidden by the Ancient of
Days.” See the rabbinic blessing in BT Berakhot
17a: “May your steps run to hear words of the
Ancient of Days!” See also BT Bava Batra 91b;
Zohar 1:4b, 8b–9a; 2:143a, 149a, 168a; 3:20a,
105b, 138b (IR), 232b.
On displaying knowledge of Torah without
(or to avoid) shame in the world that is coming,
see above, p. 159, n. 57.
154. Have them take Me an offering…
Rabbi Shim’on links his discussion of divine
union with the opening verses of Torah portion
Terumah. He apparently interprets this particular
verse as Have them take Me (namely Tif’eret),
along with an offering (namely Shekhinah)—uniting
the two as one.
The full verse reads: Speak to the Children of
Israel and have them take Me an offering; from
every man whose heart impels him, you shall
take My offering. On the reading Have them take
Me (understanding Me as a direct object), see
above, notes 12, 18. On Shekhinah as ‫( תרומה‬terumah),
an offering, see above, note 12. For various
interpretations, see OY; Galante; MmD.
155. master fathomers ‫( מארי מדין‬Marei middin),
“masters of middin,” apparently deriving from ‫מדד‬
(mdd), “to measure.” See Judges 5:10: you who sit
on middin, where the word is variously rendered
as “[extended, wide] carpets, blankets” or—
based on ‫( דין‬din), “judgment”—“the judgment
seat.” See BT Eruvin 54b: “It was taught in the
school of Rav Anan: What is the meaning of the
verse… you who sit on middin?… you who render
judgment in absolute truth.”
In the Zohar the expression may refer to
kabbalists who know the ‫( מדות‬middot), the divine
“qualities, attributes” (sefirot), or who know ‫קומה‬
‫( שעור‬shi’ur qomah), “the measure of the [divine]
stature.” See Schäfer, Synopse zur Hekhalot-
Literatur, §952: “Whoever knows this ‫( שיעור‬shi’ur),
measure, of our Creator…, concealed from
creatures, is assured of life in the world that is
coming.” See above, note 76.
156. Where do they obtain the will of
their Lord… The phrase from every man now
alludes to Yesod, who is called both ‫( כל‬kol), “all,
every,” and ‫( איש‬ish), “man.” Yesod, also known as
Righteous One, is called kol, “all,” because He
includes the entire flow of emanation and
conveys it to Shekhinah. The verse in Ecclesiastes
implies that the abundance of Shekhinah
(symbolized by earth) derives from Yesod (known
as all). Similarly, the verse in Psalms implies that
all of the mitsvot issue from this divine source.
The name man alludes to Yesod’s role as
husband of Shekhinah, a role assumed by various
biblical heroes including Noah, who is called a
righteous man. “Master of the house” means
master (or husband) of Shekhinah.
The clause his heart impels him here implies
mutual affection: Yesod’s own heart impels him to
love Shekhinah, while Shekhinah (known as heart) is
impelled to love Him.
On Yesod as Righteous One, see above, pp. 47–
48, n. 132. On Yesod as kol, “all,” see Bahir 14 (22);
Naḥmanides on Genesis 24:1. On the verse in
Ecclesiastes, see Naḥmanides on Genesis 24:1;
Zohar 1:122a; 2:157a. On the verse in Genesis,
see Zohar 1:59b–60b.
On the title “Master of the house,” see above
at note 134; p. 35, n. 101. On Matronita as a title of
Shekhinah, see the Glossary. On Shekhinah as heart,
see Bahir 75 (106), 91 (134); Naḥmanides on
Genesis 6:6.
157. from that kol ish, every man… you
shall take My offering… Unlike human beings,
the blessed Holy One is not jealous; He actually
instructs Israel to take Shekhinah (My offering)
from Yesod (every man).
“That supernal place…” refers to Yesod, who
links Tif’eret and Shekhinah. On the theme of
jealousy, see Zohar 1:66b, where the intimacy
between a righteous man and Shekhinah arouses
the jealousy of the divine male.
 158. from them… If the blessed Holy One is
commanding Israel to take Shekhinah from Him,
why does the verse read from them and not from
Him? Because, Rabbi Shim’on explains, the
plural them refers to both names of Yesod: every
and man. See above, note 156.
159. ‫( מאתם‬Me-ittam), from them—‫( מאת ם‬me-et
mem)… The final letter ‫( ם‬mem), closed on all
sides, symbolizes the concealed realm of Binah
(known as the upper world), to whom Yesod
(known as Righteous One) ascends in order to
draw vitality for the worlds below.
“All is one entity” refers to the unity of Yesod
and Binah. On the letter ‫( ם‬mem), see above, notes
21–22.
160. performing for Him a ritual of love…
Israel obtains Shekhinah with God’s loving
permission through their daily prayer, which
arouses love and union above. See Zohar 3:220b.
161. From them—from the totality of
six… Alternatively, the plural them can allude to
the six sefirot from Ḥesed through Yesod, from all of
whom Shekhinah is “taken.”
The concluding formula, “all is one,” may
imply that these six sefirot constitute one entity, or
that this explanation accords with the earlier
ones relating to Yesod or Binah.
162. From them—from those holidays…
Alternatively, them alludes to six holidays,
enumerated below. Conceivably, Rabbi Shim’on is
playing here with ‫( מאתם‬me-ittam), from them, and
‫( מעתם‬me-ittam), “from their time(s),” i.e., from their
holy times. “All is one mystery” implies that this
festal sextet parallels the six sefirot just
mentioned.
 163. Gold, silver, and bronze… The list of
offerings brought for the construction of the
Dwelling alludes to the various holidays. For
example, gold, which symbolizes Din (Judgment)
on the left side of the sefirot, corresponds to Rosh
Hashanah (the Day of Judgment), dominated by
the left side.
The verse in Job demonstrates that gold
derives from Din, which is symbolized by north.
See Zohar 2:24a, 147a.
The context in Exodus (25:3–8) reads: This is
the offering that you shall take from them: gold,
silver, and bronze; blue, purple, and crimson,
linen and goat hair; reddened ram skins, tanned-
leather skins, and acacia wood; oil for lighting,
spices for the anointing oil and for the aromatic
incense. Carnelian stones and stones for setting,
for the ephod and the breast-piece. Have them
make Me a sanctuary, and I will dwell among
them. The terms blue, purple, and crimson refer
to dyed yarns. On ‫( תכלת‬tekhelet), blue, see below,
note 166.
164. Silver—Yom Kippur… Silver’s whitish
color suggests the purging of sin on Yom Kippur.
The full verse in Leviticus reads: For on this
day atonement will be effected for you, to purify
you of all your sins; before YHVH you will become
pure.
165. bronze—days of Festival sacrifices…
Namely, the seventy bulls offered on the festival
of Sukkot (known as the Festival). In rabbinic
literature these are interpreted as offerings for
the seventy heavenly princes (or “chariots”) of
the seventy nations of the world.
According to Numbers 29:12–34, on each
successive day of the seven days of Sukkot the
number of bulls offered decreases (thirteen,
twelve,… seven), finally reaching a total of
seventy. Here, Rabbi Shim’on explains that this
gradual diminishment befits the alien nature of
the foreign princes, who deserve to receive less
and less.
The phrase “mountains of bronze” derives
from Zechariah 6:1. Here, ‫( נחשת‬neḥoshet),
“bronze,” apparently suggests ‫( נחש‬naḥash), the
demonic “serpent,” source of the seventy alien
princes. See Zohar 2:139a, 229a, 233a, 260a
(Heikh).
On the seventy bulls and nations, see Eikhah
Rabbah 1:23; BT Sukkah 55b; Pesiqta de-Rav
Kahana 28:9; Tanḥuma, Pinḥas 14; Tanḥuma
(Buber), Pinḥas 16; Zohar 1:64a–b, 208b; 2:59a,
186b–187a; 3:24a–b, 54b–55a (Tos), 96b–97a,
104b, 258b–259a; Moses de León, Sefer ha-
Rimmon, 177–78; Tishby, Wisdom of the Zohar,
3:1251–53. On the gradual diminishment of these
offerings, see BT Sukkah 47a; Tanḥuma, Pinḥas
17; Tanḥuma (Buber), 16; Leqaḥ Tov, Numbers
29:36; Zohar 3:24b, 258b–259a. On the seventy
heavenly princes, see above, p. 10, n. 27.
166. Blue—Pesaḥ… In this verse the color
‫( תכלת‬tekhelet) actually refers to a violet or bluish
purple dye whose essential ingredient is
extracted from the gland of the Murex trunculus
snail. Here, it symbolizes Shekhinah, who is
identified with Pesaḥ, when Her power became
manifest in Egypt.
On Shekhinah and tekhelet, see Zohar 1:51a–b
(describing the blue light); 2:27b, 138b–139a,
149b, 152a–b, 226b; 3:175a (Piq). See Sifrei,
Numbers 115, in the name of Rabbi Me’ir:
“Whoever fulfills the commandment of [wearing]
the tzitzit [Numbers 15:38–40] is as though he
greeted the face of Shekhinah, for the tekhelet [the
colored thread on the tassel of the garment]
resembles the sea, and the sea resembles the
sky, and the sky resembles the Throne of Glory.’”
See BT Sotah 17a.
Here Rabbi Shim’on may be associating ‫תכלת‬
(tekhelet), “blue,” with the root ‫( כלה‬klh), “to
destroy.” The verse in Exodus, describing the
killing of the firstborn, reads: YHVH will pass
through to strike Egypt, and when He sees the
blood [of the Paschal Lamb] on the lintel and on
the two doorposts, YHVH will pass over the
entrance and will not allow the Destroyer to
enter your houses to strike.
On colors in a dream, see BT Berakhot 57b:
“All kinds of colors bode well in a dream, except
blue.” See Zohar 1:51b; 2:139a, 152a; 3:175a
(Piq).
167. Purple—Shavu’ot… This festival,
commemorating the giving of the Torah, is
symbolized by the color purple, which is a blend
of several colors—corresponding to Tif’eret
(symbolized by Written Torah), which blends the
polar opposites Ḥesed and Din (respectively on the
right and left). Thus Torah reflects both Love and
Judgment.
The verse in Deuteronomy mentions the
divine right hand and alludes to the left,
symbolized by fire. It reads in full: YHVH from
Sinai appeared and from Seir He shone upon
them; He radiated from Mount Paran and He
came from myriads of holy ones; from His right
hand, a fiery law for them. See Zohar 1:198a,
243a; 2:81a, 84a–b, 166b, 206b, 223a; 3:176a.
On the all-inclusive quality of purple, see
Zohar 1:147b (ST); 3:141b (IR). Cf. Zohar
2:147b, 149b; above, note 78.
168. And crimson—the Fifteenth of Av…
According to the Mishnah (Ta’anit 4:8), on this
day eligible maidens went out in borrowed white
garments (so that the poorer ones among them
would not be shamed). As they danced in the
vineyards, young men would select wives from
among them.
This rabbinic source specifies white (not
crimson) and does not mention wool. Here, Rabbi
Shim’on associates crimson with the daughters
of Israel, based on the verse in Lamentations,
which describes how the wealthy of Jerusalem
have been reduced to desperate measures as a
result of the Babylonian siege. The full verse
reads: Those who feasted on delicacies lie
desolate in the streets; those reared in crimson
embrace garbage heaps.
169. Until here, six holidays… The first six
items offered (gold, silver, and bronze; blue,
purple, and crimson) correspond to six holidays
(Rosh Hashanah, Yom Kippur, Sukkot, Pesaḥ, Shavu’ot,
and the Fifteenth of Av). The remaining nine
items correspond to the first nine of the Ten Days
of Teshuvah (from Rosh Hashanah through Yom
Kippur)—with Yom Kippur itself completing the
decade.
170. From all these we take the offering
of YHVH… From all six holidays, Israel draws
down Shekhinah (the offering of YHVH). Rabbi
Shim’on proceeds to link Shekhinah with each
holiday. For example, gold, which symbolizes Din
(Judgment) on the left, corresponds to Rosh
Hashanah (the Day of Judgment). Since Shekhinah
derives from “the side of gold,” She is “the
mystery of Rosh Hashanah.”
 See above, note 163. The phrase ‫תרומת יהוה‬
(terumat YHVH), the offering of YHVH, appears in
Exodus 35:5. On Shekhinah as terumah, offering, see
above, note 12.
171. From Yom Kippur we take Her… Yom
Kippur often symbolizes Binah, the Divine Mother;
but since Shekhinah is Her daughter, She inherits
this symbol. See Zohar 3:102a–b.
172. From Sukkot we take Her…
Immediately following the seven days of Sukkot
comes the eighth day… a convocation, a time for
Israel’s intimacy with God. This day is identified
with Shekhinah (the offering). See Zohar 1:64a–b,
208b; 3:104b.
173. From Pesaḥ—She is Pesaḥ… Shekhinah (the
blue light) is identified with this holiday in
particular. See above, note 166.
174. From Shavu’ot we take Her… This
holiday commemorates the giving of the Torah,
when Elohim spoke all these words, namely the
Ten Commandments. Elohim designates Shekhinah,
who is also symbolized by Oral Torah, which
derives (or is “taken”) from the Written Torah
(symbolizing Tif’eret), which was dictated to
Moses.
175. The Fifteenth of Av… This festival of
love and marriage fittingly symbolizes Shekhinah,
the blessed Holy One’s beloved, and She
presides over the daughters of Israel as they
dance in the vineyards and find their mates. See
above, note 168.
“All other days” may refer to the Ten Days of
Teshuvah, or to all the other days of year. The
plural wording from them refers to the various
days, especially the holidays enumerated above,
from all of which Shekhinah (the offering) is to be
taken. See above, note 162.
176. Just as they unite above… The six
holidays mentioned above (Rosh Hashanah, Yom
Kippur, Sukkot, Pesaḥ, Shavu’ot, and the Fifteenth of
Av) parallel the six sefirot from Ḥesed through Yesod.
As these six sefirot join in preparation for union
with Shekhinah, She too joins below with Her six
angelic camps. When both the male divinity (the
blessed Holy One) and Shekhinah (pictured as His
throne) have each attained individual oneness,
the couple unites.
On the meaning of the phrase “the mystery
of one,” see above, notes 143–44. On the six
holidays and the six sefirot, see above, notes 161–
62.
In the second half of the eighteenth-century,
kabbalists introduced this passage (extending
below to “Then, beginning of prayer…,” at note
179) into the Sephardic liturgy for Friday
evening as a prelude to Barekhu. It is known by its
opening word: ‫( כגוונא‬Ke-Gavna), “Just as (they
unite).” See Hallamish, Hanhagot Qabbaliyyot
be-Shabbat, 246–51.
177. Mystery of Sabbath: She is
Sabbath… The mystery is that Sabbath Eve
represents Shekhinah, seventh of the primordial
days (the seven lower sefirot). Unified with Her
angelic camps, She is prepared to marry the
blessed Holy One. This holy time is their wedding
celebration.
On Sabbath as the divine wedding, see Zohar
3:94b–95a, 105a.
178. Prayer for the entrance of Sabbath…
The following description serves as an
introduction to the opening prayer of the Friday
evening service, which is expounded below.
(the Throne) is arrayed for Her royal
Shekhinah
Husband. During the week, She is vulnerable to
demonic forces and powers of harsh judgment,
but now all of these flee. Israel, by welcoming
Sabbath, joins in adorning Her, and they
themselves are adorned with additional souls
issuing from Her.
The image of an additional soul derives from
BT Beitsah 16a, in the name of Rabbi Shim’on
son of Lakish: “On Sabbath eve the blessed Holy
One imparts an additional soul to a human being.
When Sabbath departs it is taken from him.”
See Zohar 1:48a; 2:88b, 136b, 204a–205b;
3:95a, 173a, 288b (IZ); Moses de León, Sefer ha-
Mishqal, 111, 114; Tishby, Wisdom of the Zohar,
3:1230–33; Ginsburg, The Sabbath in the
Classical Kabbalah, 121–36.
On Sabbath as queen and bride, see BT
Shabbat 119a: “Rabbi Ḥanina would wrap
himself in a garment, stand toward evening as
Sabbath entered, and say, ‘Come, let us go out to
meet Queen Sabbath!’ Rabbi Yannai would don
his garments as Sabbath entered and say, ‘Come,
O Bride! Come, O Bride!’”
On the King sitting on His Throne on
Sabbath eve, see Zohar 3:178a, 296a (IZ). On
demonic forces disappearing then, see Midrash
Tehillim 92:5; Zohar 1:14b, 48a; 2:88b; 3:288b
(IZ).
179. Then, beginning of prayer… Then,
the Sabbath evening prayer begins with Barekhu
(Bless). Rabbi Shim’on interprets the wording
“Bless ‫( את‬et) YHVH” as a reference first to Shekhinah
(known as et) and then to Her partner, Tif’eret
(YHVH).
Grammatically, the word ‫( את‬et) is usually an
accusative particle with no clear independent
sense. However, already in rabbinic times,
Naḥum of Gimzo and his disciple Rabbi Akiva
taught that the presence of et in a biblical verse
amplifies the apparent meaning. Here, as often
in the Zohar, ‫( את‬et) alludes to Shekhinah, who
comprises the totality of divine speech, the entire
alphabet from ‫( א‬alef) to ‫( ת‬tav). See BT Pesaḥim
22b, Ḥagigah 12a–b; Zohar 1:15b, 247a; 2:81b,
90a; 3:190b (on this prayer).
On the image of “beaming faces,” see
Bereshit Rabbah 11:2, on the verse God blessed
the seventh day (Genesis 2:3): “He blessed it
with the light in a person’s face. On Sabbath the
light in a person’s face is different than on all
other days of the week.” See Mekhilta, Baḥodesh
7; Tanḥuma (Buber), Bereshit 25.
180. The Holy People are forbidden… In
the weekday evening service the Barekhu is
preceded by a verse from Psalms: Yet He is
compassionate, He purges iniquity and does not
destroy, and often restrains His wrath and does
not arouse all His rage. However, on Sabbath
eve, when harsh judgment is eliminated, this
verse is inappropriate and must not be recited.
Anyone who does so arouses judgment below,
thereby arousing demonic powers above, who
interfere with the adornment of Shekhinah and
oppress Her.
On not reciting the verse from Psalms on
Sabbath eve, see above, note 70. “Oppressed”
renders ‫( אתדחקת‬itdaḥaqat). Cf. BT Ḥagigah 16a, in
the name of Rabbi Yitsḥak: “Whoever sins
secretly, it is as if ‫( דוחק‬doḥeq), he thrusts away [or:
squeezes], the feet of Shekhinah.”
181. Do not say that only this is so… Not
only do the people of Israel have the capacity to
arouse the demonic forces; they can also arouse
holiness above. The verse in Psalms implies that
each festival is determined and sanctified by the
people themselves and is thus actually “theirs.”
The full verse in Psalms reads: Blast the
ram’s horn on the new moon, ‫( בכסה‬ba-keseh), on
the full moon, for our festival day. The rare word
ba-keseh apparently means on the full moon, but in
BT Rosh ha-Shanah 8a–b it is derived from the
root ‫( כסה‬ksh), “to cover,” and understood as
referring to the new moon (specifically, the new
moon of Tishrei), when the moon is almost totally
concealed. Here, the point is that when the
people of Israel sanctify the new moon of Tishrei
(or of any month), they thereby determine the
calendar and the precise date of Rosh Hashanah
(or any festival); hence, the wording for our
festival day.
Various rabbinic sources make the same
point by interpreting the following verse in
Psalms (81:5): For it is a law for [or: of] Israel, a
ruling of [or: for] the God of Jacob—namely, only
after the earthly court determines the new moon
of Tishrei (establishing a law of Israel) does God
assemble the heavenly court for the Day of
Judgment (Rosh Hashanah); thus, Israel’s legal
determination becomes a ruling for the God of
Jacob. See JT Rosh ha-Shanah 1:2, 57b; BT Rosh
ha-Shanah 8b; Pesiqta de-Rav Kahana 5:13;
Pesiqta Rabbati 15; Midrash Tehillim 81:6.
182. ‘Bless ‫( את‬et) YHVH’—et, precisely…
These opening words of Barekhu, chanted by the
cantor, contain an allusion to Shekhinah, who is
known as et. She is identified specifically with
Sabbath eve.
See above, notes 177–79. On the various
sefirotic aspects of Sabbath, see Zohar 1:5b;
2:47b, 92a–b, 92a–b (Tos); Tishby, Wisdom of the
Zohar, 3:1223–26.
183. ‘Blessed be YHVH, who is blessed’…
This congregational response spans the flow of
emanation, beginning with Ḥokhmah (“the source
of life”), who is called here ‫( ברוך‬barukh), “Blessed,”
continuing through Tif’eret (YHVH) and on to Yesod
(“the place from which all saturation streams”).
Yesod, the divine phallus, is the site of the
covenant of circumcision and a source of
blessing for Shekhinah (“the well”), so He is called
“who is blessed.” Once the blessings reach Yesod,
whose flow never ceases, the well of Shekhinah is
filled.
See Zohar 3:190b. On barukh, “blessed,” as a
name of Ḥokhmah, see Zohar 2:162a; cf. 3:271a
(Piq).
184. we do not say, ‘Blessed be ‫( את‬et)
YHVH… The congregational response does not
include the word et (signifying Shekhinah), because
this would imply that the flow proceeds directly
from Ḥokhmah (referred to as “Blessed”) to
Shekhinah, which cannot happen. Rather, after
“Blessed (be)” comes “YHVH, who is blessed,”
referring to Tif’eret and Yesod, since only through
Yesod can the well of Shekhinah is filled.

The full congregational response reads:

“Blessed be YHVH, who is blessed forever and
ever.” The closing phrase, “forever and ever,”
alludes to the final sefirah, Shekhinah. By chanting
this line, Israel conducts the blessing from the
sefirotic heights to Yesod (“who is blessed”), who
conveys this flow to Shekhinah “from all sides,” i.e.,
from all the intermediate sefirot (Ḥesed through
Yesod Himself).

185. Blessed—upper source… Rabbi

Shim’on recapitulates his interpretation of the
congregational response. “Blessed” refers to
Ḥokhmah, the upper source of blessing. When
Shekhinah (symbolized by the moon) attains
fullness, She provides blessing to the worlds
below and shares this name. “YHVH” refers to
Tif’eret, the central sefirah. “Who is blessed”
signifies Yesod, who brings peace to the house of
Shekhinah. “Forever and ever” alludes to Shekhinah.

On Shekhinah sharing the name barukh,

“blessed,” with Ḥokhmah, see Zohar 3:271a (Piq).
On the connection between Yesod (the divine
phallus) and peace, cf. BT Shabbat 152a, where
Rabbi Shim’on son of Ḥalafta refers to the
phallus as “peacemaker of the home.”
186. Who is blessed…A fruitful son The
full verse reads: A fruitful son is Joseph, a fruitful
son by a spring; daughters stride by a rampart.
Joseph symbolizes Yesod, whose fruitful blessing is
demonstrated by this verse. See Zohar 1:246b.
187. Therefore this blessing must be
recited… As Sabbath begins, Israel should
respond to the cantor’s call by reciting this
second line of Barekhu, and they must not open
with the verse from Psalms relating to wrath and
judgment.
See above, note 180. “This Sabbath entering
by night” refers to Shekhinah.
188. Israel does not utter this blessing
until… The additional Sabbath soul descends
upon Israel precisely at this moment. See Moses
de León, Sefer ha-Mishqal, 114.
 189. On this night, conjugal union of the
wise… The eve of Sabbath is the appropriate
time for scholars to unite with their wives
through the pure power of the additional soul.
Such union draws down a holy soul generated by
the union of the divine couple above, ensuring
that the human couple will engender a holy child.
The sentence “Although we have already
established this…” apparently means: Although
elsewhere in the Zohar the recommendation that
scholars should unite with their wives on
Sabbath eve is based on the fact that this is the
time when the divine couple unites, and here this
recommendation is based on the presence of the
additional soul, “all is one” because the two
explanations are linked. For another
interpretation, see Galante.
The phrase “whether in one aspect or
sometimes in another” may mean: whether on
Sabbath eve or even occasionally on a
weeknight, e.g., upon returning from a journey
(see Zohar 1:50a). Alternatively, whether they
rise at midnight during the week to engage in
Torah (and unite with Shekhinah) or whether they
rise at midnight on Sabbath eve to unite with
their wives. Alternatively, whether during their
conjugal union on Sabbath eve they have in mind
either of the explanations mentioned in the
preceding paragraph. For various
interpretations, see OY; Galante; MM; Scholem;
MmD. On the midnight ritual of Torah study, see
Zohar 3:81a; above, note 74.
The Mishnah (Ketubbot 5:6) discusses how
often husbands of various professions are
required to fulfill the commandment of ‫( עונה‬onah),
“conjugal rights,” i.e., to satisfy their wives
sexually. According to Rabbi Eli’ezer, “The onah
mentioned in the Torah [applies as follows]:
Those who are unoccupied, every day; laborers,
twice a week; donkey-drivers, once a week;
camel-drivers, once every thirty days; sailors,
once every six months.”
The Talmud (BT Ketubbot 62b) adds: “When
is the onah of the disciples of the wise? [i.e., What
is the proper interval between two successive
times of fulfilling this mitsvah?] Rav Yehudah said
in the name of Shemu’el, ‘From one Sabbath eve
to the next.’”
See Zohar 1:14a–b, 50a, 112a (MhN); 2:63b,
89a–b, 204b–205a; 3:49b, 78a, 81a, 82a; Tishby,
Wisdom of the Zohar, 3:1232–33; Wolfson,
“Eunuchs Who Keep the Sabbath.”
On the term ‫( שמושא‬shimmusha), “conjugal
union,” see above, notes 29, 49. On the phrase
“with new, additional holy souls and spirits,” see
Tishby, Wisdom of the Zohar, 3:1267, n. 167.
Several manuscripts (N41, O2, 017), as well as
the Mantua and Cremona editions, read: ‫דרוחין‬
‫( נשמתין‬nishmatin de-ruḥin), “… souls of spirits.”
190. At the moment when night is split…
At every midnight of the weekdays the blessed
Holy One enters the Garden of Eden, where He
delights with the souls of the righteous.
However, as Sabbath enters, these souls are
elevated above the Garden by angels, and then
transported by a chariot to the higher Garden of
Eden, where the blessed Holy One meets them.
Meanwhile, additional Sabbath souls descend to
adorn Israel.
On the weekday midnight scenario, see
above, note 74. “The mystery of the upper
source” may allude to Ḥokhmah, as above at notes
184–85. On “the firmament above the Garden,”
see above, note 78. On souls of the righteous
ascending as additional Sabbath souls descend,
see Zohar 3:173a; ZḤ 82d-83a (MhN, Rut). Cf.
above, p. 21, n. 58.
191. But then during Sabbath the Garden
on earth sits empty… If souls of the righteous
ascend to the higher Garden for Sabbath, then
isn’t the earthly Garden of Eden left empty? No,
because souls of righteous who have just
cleansed themselves from whatever sins they
committed during their lifetime and have not yet
entered the Garden are permitted to enter it in
time for Sabbath.
The reference to the Bread of the Presence
refers to twelve loaves in the Tabernacle and
later in the Temple in Jerusalem. Each Sabbath
new loaves were arranged in two rows on a gold-
covered table, where they remained until the
following Sabbath, when they were replaced by
twelve fresh loaves. According to M Menaḥot
11:7, the weekly ritual of replacement was
performed with such precision that the table was
never left empty: “Within [the sanctuary] was a
table of gold on which the Bread of the Presence
lay continually. Four priests entered, two bearing
two rows [of bread] in their hands and two
bearing two dishes [of frankincense] in their
hands. Four preceded them, two to remove two
rows and two to remove two dishes…. These
withdrew [the old] and the others laid down [the
new], the handbreadth of one coinciding with the
handbreadth of the other, for it is written: [You
shall set on the table the Bread of the Presence,]
before Me continuously (Exodus 25:30).”
On the Bread of the Presence, see also
Leviticus 24:5–9; 1 Samuel 21:4–7; Naḥmanides
on Exodus 25:24; Zohar 1:88b; 2:154b–155a. The
phrase “on the day it was taken away” comes
from 1 Samuel 21:7. On the Garden never being
empty, see ZḤ 83a (MhN, Rut); Moses de León,
Mishkan ha-Edut, 60a. Cf. Zohar 2:253a (Heikh).
192. When they return on the weekdays…
When souls of the righteous that have ascended
to the higher Garden return after Sabbath to the
earthly Garden, how can this Garden hold both
these souls and the ones that arrived right before
Sabbath? (See the preceding note.) Does the
Garden somehow expand? Rabbi Shim’on
explains that the earthly Garden expands as the
land of Israel expanded to hold its inhabitants.
Furthermore, some of the souls of the righteous
who ascend to the higher Garden remain there,
so the lower Garden is not so crowded.
The word ‫( צבי‬tsevi) means both “splendid”
and “gazelle.” The comparison between the land
of Israel and the gazelle appears in BT Gittin 57a
in the name of Rabbi Ḥanina: “She [the land of
Israel] is called ‫( ארץ צבי‬erets tsevi), land of the
gazelle [or: splendid land]. Just as the skin of a
gazelle cannot hold its flesh [i.e., once it dies and
its skin is stripped, the skin shrinks and cannot
contain the whole body], so the land of Israel
when inhabited expands, and when not inhabited
contracts.”
On the land of Israel and the gazelle, see
Sifrei, Deuteronomy 37; BT Ketubbot 112a;
Tanḥuma, Mishpatim 17, Re’eh 8; Tanḥuma
(Buber), Mishpatim 10; Shemot Rabbah 32:2. On
the land of Israel changing size, see Shir ha-
Shirim Rabbah on 1:16. The phrase ‫( ארץ הצבי‬erets
ha-tsevi), the splendid land, appears in Daniel
11:16, 41. See Jeremiah 3:19.
193. Souls ascend, and souls descend to
adorn the Holy People… Souls of the righteous
ascend from the Garden of Eden to the higher
Garden, while other souls descend to adorn
Israel on Sabbath. See above, notes 178, 190. On
the movement of other souls, see above, note
191.
The formula “Sanctified! Sanctified!” derives
from M Rosh ha-Shanah 2:7, in the context of the
sanctifying of the new moon once the witnesses
have been examined and their testimony
confirmed: “The head of the court says,
‘Sanctified!’ and all the people respond after
him, ‘Sanctified! Sanctified!’” Naḥmanides (on
Exodus 20:7) links this formula with Sabbath.
On the wicked resting in Hell on Sabbath,
see Bereshit Rabbah 11:5, where one of the
dwellers in Hell reports: “Whoever does not
observe Sabbath willingly in your world observes
it here against his will…. All week long we are
punished and on Sabbath we are allowed to
rest.” See above, note 70.
“Cycling” renders ‫( גלגולא‬gilgula). See above,
pp. 38–39, n. 108.
194. At midnight of Sabbath eve… When a
scholar sleeps on Sabbath eve, his additional
Sabbath spirit (or soul) takes his “other”
(regular) soul and guides her through heaven to
gaze upon the divine glory. At midnight, the
additional spirit descends (along with the regular
soul) so that the scholar can awaken and engage
in conjugal union with his wife.
See above, note 189. On midnight as the
appropriate time for conjugal union, see BT
Nedarim 20a–b; Zohar 2:205a; 3:81a.
195. The wise should recite a verse of
arousal… By reciting such a verse with pure
intention, a scholar ensures that the additional
Sabbath soul returning to him at midnight will
convey another pure soul for the embryo that he
and his wife hope to engender.
See above, note 189. The various verses here
all refer to a spirit. The verse from Isaiah
describes prophetic inspiration. The verses from
Ezekiel describe the chariot-throne whirling
through heaven, supported by living beings and
wheels, both animated by spirit. In verse 20 they
refers to the living beings, who are then referred
to collectively as the living being. In verse 21
these and those refer, respectively, to the living
beings and the wheels. Here, all three verses
apply to the soul and the additional Sabbath soul,
which provides release and liberation. For
detailed interpretations of the verses, see OY;
Galante; MmD.
The phrase “conjugal enjoinment” renders
‫( שמושא דמצוה‬shimmusha de-mitsvah), “sexual union for
(i.e., by which one performs) a mitsvah.” See Zohar
1:176a. On shimmusha, see above, notes 29, 49.
196. When Rav Hamnuna Sava used to
emerge… After immersing himself in the river in
preparation for receiving the additional Sabbath
soul, he would pause and see certain angels
ascending with souls of the righteous from the
Garden of Eden toward the higher Garden and
other angels descending with additional souls for
Israel. See above, note 190.
On Rav Hamnuna Sava (the Elder), see
above, p. 164, n. 69; above, note 153. On bathing
before Sabbath, see BT Shabbat 25b; Zohar
2:204a. On the world of souls, see Naḥmanides
on Exodus 6:2; Leviticus 18:29; 26:12. In Zohar
2:205a–b, Sabbath is called “the day of souls.”
 197. As day lightens on Sabbath
morning… The divine wedding celebration
continues on Sabbath morning, enhanced by
several psalms. The first of these is Psalm 19,
which opens by describing the heavens,
symbolizing Tif’eret. The Name apparently refers
to YHVH, often associated with Tif’eret.
See Todros Abulafia, Sha’ar ha-Razim, 48–51;
Zohar 1:8a; ZḤ 45a–b. On the order of the
Sabbath morning psalms, see Elbogen, Jewish
Liturgy, 95.
198. What is ‫( מספרים‬mesapperim), declare?…
The simple sense of mesapperim (declares, tells)
does not convey its full meaning here; rather, the
word suggests ‫( ספיר‬sappir), “sapphire,” and also
alludes to the sefirot. Tif’eret sparkles radiantly,
attaining the full brilliance of the name YHVH. His
‫( ספור‬sippur) is not “a story,” but rather ‫( ספירו‬sefiru),
“a sapphirine radiance,” flashing from Ḥokhmah,
who is symbolized by ‫( ספר‬sefer), “a book.”
“Every single glory” and “every single ring”
apparently refer to the sefirot surrounding Tif’eret
(from Ḥesed through Yesod), or to the various
aspects of Shekhinah (who is known as glory).
On mesapperim, see Zohar 1:8a; ZḤ 45a. Cf.
Bahir 87 (125); Todros Abulafia, Sha’ar ha-
Razim, 52; TZ, Haqdamah, 12b. On sefer as
referring to Ḥokhmah (or Binah), see Zohar 1:37b;
2:200a; 3:40b; below at note 219.
199. And His handiwork—that supernal
dew… The flow of emanation is God’s handiwork,
revealed especially on Sabbath.
See Todros Abulafia, Sha’ar ha-Razim, 54–56;
ZḤ 45a–b. On emanation as dew, see also
Naḥmanides on Exodus 16:6; Zohar 1:95b, 143b,
224b, 225b, 232a; 2:61b, 62b, 83a–b, 88a, 156b,
176b (SdTs), 210a; 3:26a, 128b (IR), 135a–b (IR),
208a, 288a (IZ), 292b (IZ).
200. The sky  ‫מגיד‬ (maggid),
proclaims…  Yesod, symbolized by the sky, draws
the dew of emanation from the head of the sefirot.
Yesod is also pictured as “spring of the well” and
the river issuing from Eden (symbolizing
Ḥokhmah). He conducts the flow to Shekhinah,
pictured as “the well” and Sabbath eve. This flow
is enriched by the twenty-two letters of the
alphabet, another symbol of divine energy.
On the relation between dew and the head,
see Song of Songs 5:2: For my head is drenched
with dew. This verse is often applied to God, e.g.,
in Pirqei de-Rabbi Eli’ezer 34: “Rabbi Yehudah
said, ‘… In the time to come, the blessed Holy
One will bring down a dew of revival, reviving
the dead, as is said: Your dead will live… my
corpses will arise…. Awake and shout for joy, O
dwellers in the dust!… For Your dew is a dew of
lights… and the earth will give birth to spirits of
the dead (Isaiah 26:19)….’ Rabbi Tanḥum said,
‘…From where does it descend? From the head
of the blessed Holy One. In the time to come, He
will shake the hair of His head and bring down a
dew of revival, reviving the dead, as is said: I was
asleep, but my heart was awake…. For my head
is drenched with dew (Song of Songs 5:2).’”
See JT Berakhot 5:2, 9b; BT Ḥagigah 12b,
Shabbat 88b; Pirqei de-Rabbi Eli’ezer 32–33;
Tanḥuma (Buber), Toledot 19; Todros Abulafia,
Sha’ar ha-Razim, 54; Zohar 1:118a (MhN), 130b–
131a, 225b, 232a; 2:28b, 83a, 88a; 3:128b (IR),
135b (IR), 288a (IZ), 292b (IZ); ZḤ 45a, 90d
(MhN, Rut); Moses de León, Sefer ha-Mishqal,
88–89.
 The phrase “crystalline dew” renders ‫דבדולחא‬
‫( טלא‬talla di-vdulḥa). The Aramaic ‫( בדולחא‬bedulḥa)
derives from Hebrew ‫( בדולח‬bedolaḥ), “bdellium,” a
word that appears only twice in the Bible, once
in the context of the geographical setting of the
Garden of Eden (Genesis 2:12) and once
describing the color of the manna (Numbers
11:7)—which is also linked with dew (ibid., 9;
Exodus 16:13–14). Originally, bedolaḥ apparently
designated an aromatic yellowish transparent
resin of trees, though a number of ancient and
medieval sources identify it as a precious stone.
Rashi on Numbers 11:7 describes it as “crystal,”
and in medieval Hebrew bedolaḥ means “pearl”
and “crystal.”
See Bereshit Rabbah 16:2; Zohar 1:225b;
2:176b (SdTs), 225b; 3:49a, 128b (IR); ZḤ 48c.
On letters and paths, see Sefer Yetsirah 1:1–2.
On the path of Yesod, cf. below, note 213.
The dew conveyed by Yesod from the divine
head to Shekhinah also represents sperm, which
according to one ancient theory derives from the
brain. See above, pp. 93–94, n. 268; below, note
795.
 201. Day to day pours forth utterance…
The lower seven sefirot are pictured as seven
primordial days, conveying the flow of dew from
one to another. Thereby, Tif’eret (the heavens)
adorns Shekhinah (glory) in radiance, and the river
of Yesod (sky) gathers the flow of dew from the
other sefirot and conveys it to Shekhinah.
On the rings, see above, note 198. On the
phrase day to day, see Todros Abulafia, Sha’ar
ha-Razim, 58–61; Zohar 1:8b; ZḤ 45b.
202. ‫( יביע‬Yabbi’a)…‫( מבע‬mabba)… Rabbi
Shim’on pictures the lower sefirot as hastening to
be illumined by one another. He interprets ‫יביע‬
(yabbi’a), pours forth, as related to ‫( מבע‬mabba),
“quick.”
The formula “as is said” suggests that the
phrase “‫( מבע אתעביד‬mabba it’avid), swiftly done,” is a
biblical verse, but no such verse exists.
Apparently, the author has in mind Targum
Onqelos on Deuteronomy 32:35, which renders
what is readied for them comes swiftly as ‫להון‬
‫( ומבע דעתיד‬u-mabba da-atid lehon). Perhaps it’avid is a
corruption or transformation of da-atid. See
Nitsotsei Orot; Scholem.
203. ‫( אמר‬Omer), Utterance… Each of the
three letters of this word symbolizes a particular
sefirah, which together represent and convey the
entire linguistic flow of emanation. The ‫( א‬alef)
stands for ‫( אבא‬abba), “father,” namely the Divine
Father, Ḥokhmah. The ‫( מ‬mem), which joins alef to
form the word ‫( אם‬em), “mother,” stands for the
Divine Mother, Binah. The ‫( ר‬resh) stands for ‫רישא‬
(reisha), “head,” namely Tif’eret, the Son.
(Alternatively, this third component is Da’at, who
is linked with Tif’eret.) Together the triad ‫( אמר‬omer)
reigns on Sabbath.
 The phrase “ascending and descending”
apparently refers to the permutation of letters.
See above, note 76. The phrase “‫( אמר‬omer),
utterance—supernal dominion” is based on the
original sense of the root ‫‘( אמר‬mr), “to command.”
204. When all this is drawn… When the
entire flow reaches Yesod (sky), He conveys it to
Shekhinah (glory), thereby generating souls formed
in the image of Tif’eret (heavens).
Night to night alludes to the various powers
of Shekhinah, who is symbolized by night and the
divine chariot-throne. Whereas the nocturnal
powers of Shekhinah constitute the lower chariot
(upon which sits Tif’eret), the sefirotic days from
Ḥesed through Yesod constitute the upper chariot
(upon which sits Binah).
The verse in Psalm 16 reads: I bless YHVH who
counsels me; even in the nights ‫( כליותי‬khilyotai), my
kidneys, admonish me. The kidneys were thought
to be the seat of emotion and conscience.
205. ‫( יחוה‬Yeḥavveh), Displays—‫( יחיה‬yeḥayyeh),
enlivens… Through Her nocturnal powers,
Shekhinah enlivens the souls issuing from Tif’eret and
Yesod. Rabbi Shim’on demonstrates the
equivalence of ‫( יחוה‬yeḥavveh), displays, and ‫יחיה‬
(yeḥayyeh), “enlivens,” by quoting the verse from
Genesis, where Eve’s Hebrew name ‫( חוה‬Ḥavvah), is
explained on the basis of the word ‫( חי‬ḥai), living.
Adam would have called her ‫( חיה‬ḥayyah), “living
one,” but the middle letter—‫( י‬yod)—was replaced
by ‫( ו‬vav), which fittingly symbolizes Tif’eret, the
Tree of Life. Thus, ‫( חוה‬Ḥavvah), “Eve,” and ‫חיה‬
(ḥayyah), “living one,” are equivalent. Similarly,
‫( יחוה‬yeḥavveh), displays, and ‫( יחיה‬yeḥayyeh),
“enlivens,” are equivalent.
 On Eve’s name, see Bereshit Rabbah 20:11;
ZḤ 19b (MhN). The numerical value of the letter
‫( ו‬vav) is six, corresponding to the sextet of Tif’eret
and the five sefirot surrounding Him (Ḥesed through
Yesod). On the significance of vav, see Zohar 1:12b,
33b, 241b; 3:176b.
206. Knowledge—mystery of
heavens…  Knowledge alludes to Tif’eret, also
known as heavens. The biblical word ‫( דעת‬da’at),
knowledge, may allude here to sexual knowledge
(as in Genesis 4:1) or to the sefirah Da’at, who is
linked with Tif’eret.
Just as Tif’eret includes six aspects (from Ḥesed
through Yesod), so does Shekhinah, since from Tif’eret
She receives and enlivens souls who reflect His
six aspects. The expression day to day alludes to
the sefirot from Ḥesed through Yesod, while night to
night alludes to the powers of Shekhinah, who is
illumined by Her male partner, Tif’eret.
The verset Night to night displays knowledge
now means apparently: The nocturnal totality of
Shekhinah “enlivens” the souls issuing from Tif’eret
(knowledge), or alternatively: Her nocturnal
totality is enlivened by Him. For various
interpretations, see OY; Galante; Sullam; MmD.
On ‫( אמר‬omer), utterance, see above, note 203.
207. Because this utterance is a sublime
mystery… As explained above (note 203), the
first two letters of the word ‫( אמר‬omer), utterance,
allude to Ḥokhmah and Binah. This hidden realm
generates an inaudible utterance, unlike normal
utterances of the world or even the lower
sefirotic rungs, which can be heard.
On audible and inaudible sefirot, see Zohar
1:50b, 209b–210a. According to the simple (yet
paradoxical) sense of Psalms 19:2–5, the heavens
speak a wordless language.
208. However, Through all the earth their
line extends… Although the highest sefirot are
unknowable in and of themselves, their
emanation streams through the lower, more
accessible sefirot. Thereby even the hidden divine
reality is knowable to a certain degree, and
human faith becomes profound, not superficial.
The verse in Psalms reads: Through all the
earth ‫( קום‬qavvam), their line, extends; to the edge
of the world, their words. The word qavvam is
often rendered their voice, based either on the
Arabic verb qawwah, “to shout,” or the emendation
‫( קולם‬qolam), their voice. The Zohar prefers the
meaning their line; see Zohar 1:8b–9a.
209. How are they known?… The hidden
divine reality is revealed by Yesod (the sun), who
is like a dwelling (or tent) for the higher sefirot,
absorbing them and conveying their light to the
world.
The verse in Psalms reads: For the sun He
set up a tent in them (that is, in the heavens), but
Rabbi Shim’on understands it as The sun
(namely Yesod) He set up as a tent for them (for
the hidden sefirot).
On Yesod as sun, see Zohar 1:9a, 33b; 2:3b,
205b; 3:217a; Moses de León, Sod Eser Sefirot,
381; idem, Shushan Edut, 338; idem, Sheqel ha-
Qodesh, 50 (61).
210. Whoever grasps the sun… By
attaining or comprehending the sefirah of Yesod,
one attains all the sefirot that gather there. Yesod is
the groom of Shekhinah, showered with sparkling
gifts and infused with the passion of the other
sefirot.
 See Zohar 1:9a; ZḤ 45b. The verse in Psalms
reads: He is like a groom coming forth ‫( מחפתו‬me-
ḥuppato), from his nuptial chamber [or: canopy],
rejoicing  ‫( כגבור‬ke-gibbor), like a mighty one [or:
warrior, champion, hero] running [literally: to
run] his course. In this verse the simple sense of
‫( חפה‬ḥuppah) is “nuptial chamber,” but Rabbi
Shim’on understands it according to its later
meaning: “canopy.”
211. Who is his canopy?… The canopy
covering all is Ḥokhmah, source of the stream of
emanation.
The full verse in Genesis reads: A river issues
from Eden to water the garden, and from there it
divides and becomes four riverheads. In
Kabbalah this river symbolizes the flow of
emanation issuing from Ḥokhmah (who is known as
Eden), conveyed by Binah through Yesod, entering
the garden of Shekhinah. See Todros Abulafia,
Sha’ar ha-Razim, 100.
212. Rejoicing like a mighty one…  Yesod
combines the polar opposites Ḥesed (Love) and
Gevurah (Power, Might). He rejoices with the
quality of Ḥesed, symbolized by the primordial
light of Creation, which contains no admixture of
Gevurah, or Din (Judgment). He also manifests the
quality of Gevurah, but He sweetens its Judgment
with the Love of Ḥesed. This is why the verse
describes Him as ‫( כגבור‬ke-gibbor), like a mighty
one, not simply gibbor, a mighty one.
See Todros Abulafia, Sha’ar ha-Razim, 101;
ZḤ 45b. On the primordial light, see above, notes
16–17, 29. On ke-gibbor, like a mighty one, as
opposed to gibbor, a mighty one, see Zohar
1:173b–174a; 2:47b. Cf. Eikhah Rabbah 1:3; 2:8–
9; Zohar 2:122a.
 213. All this, to run his course… The goal
of Yesod is to stream into Shekhinah (symbolized by
the sea and the moon) and enable Her to convey
the flow below.
The full verse in Isaiah reads: Who makes a
way through the sea, a path through mighty
waters. In the Zohar, a way through the sea is
often interpreted as “a way through Shekhinah.”
See Zohar 1:29b, 48b, 197b, 237a, 243b; 2:31a–
b, 215a; 3:171b.
214. From the end of the heavens…  Yesod,
the phallus, is the “end” (or “consummation”) of
the divine male body, which extends from Binah
(or Ḥokhmah) through Yesod and is centered on
Tif’eret, known as the heavens. Thus Yesod “goes
forth” and “brings forth” the flow of emanation
from the end of the heavens.
Rabbi Shim’on reads the phrase in
Deuteronomy from below to above: from one end
of the heavens (namely Yesod) to the other end of
the heavens (namely the upper world: Binah). ‫דיליה‬
‫( שלמא‬Shelama dileih), “His peace,” derives from the
expression ‫( מלכא דשלמא דיליה‬malka di-shlama dileih), “the
King who possesses peace,” which refers to the
entire male realm extending down from Binah (or
Ḥokhmah), which “possesses” Yesod, known as
peace. Just as the upper realm absorbs all divine
light, so does Yesod.
On Yesod as “end (or consummation) of the
body,” see Zohar 1:246b. On the genitals as
distinguishing male from female, see Zohar
1:246a. On the expression “the King who
possesses peace,” see above, notes 26, 105.
The verse in Deuteronomy refers to God
redeeming Israel from Egypt and revealing
Himself to them at Mount Sinai. It reads in full:
For ask now of primal days that were before you,
from the day God created a human on the earth
and from one end of the heavens to the other end
of the heavens, has anything as great as this ever
happened or has its like been heard? See Zohar
1:1b; 2:200a; Vol. 4, pp. 530–31, n. 598.
The full verse in Psalms reads: From the end
of the heavens his going forth, and his circuit to
their ends, and nothing is hidden from his heat.
215. And his circuit…  Yesod encircles and
illumines all the lower sefirot, or all the aspects of
Shekhinah.

See Todros Abulafia, Sha’ar ha-Razim, 104;

ZḤ 48b. For various interpretations, see OY;
Vital; Galante; MmD.
216. When all are fulfilled… Then Shekhinah
(the moon) is adorned like Binah, the Divine
Mother. Shekhinah is symbolized by Oral Torah,
which is now complete, or perfect.
On the fifty gates of Binah, see the statement
attributed to Rav and Shemu’el (BT Rosh ha-
Shanah 21b, Nedarim 38a), “Fifty gates of binah
(understanding) were created in the world, and
all were given to Moses except for one.” See
Naḥmanides, Peirush al ha-Torah, intro, 3–4;
Zohar 1:3b.
The expression “five rungs” apparently refers
to the five sefirot whose light is conveyed through
Yesod to Shekhinah, namely Ḥesed, Gevurah, Tif’eret,
Netsaḥ, and Hod.

217. She comes in sentences of five

words each… The following verses of the psalm
contain six versets of five Hebrew words each.
The subjects of these versets are either Torah (or
synonymous terms) or awe, both pertaining to
Shekhinah. The various fives allude to the fifty
gates of Binah, whom Shekhinah resembles.
218. YHVH, YHVH, six times… These six
versets each contain the name YHVH, alluding to
the six sefirot from Ḥesed through Yesod, all of which
fulfill Shekhinah on Sabbath. Her fulfillment is
celebrated with this psalm chanted on Sabbath
morning.
“Sabbath above and below” refers to the
masculine aspect of Sabbath (represented by
Yesod) and the feminine aspect (represented by
Shekhinah). Alternatively, “Sabbath above” refers to
Binah. On the various aspects of Sabbath, see
below, note 229.
219. radiance increases everywhere… On
Sabbath, Tif’eret (the heavens) receives the flow of
emanation from Ḥokhmah (“the source of life”) and
He illumines Shekhinah (glory).
The three terms, or names, ‫( ֵס ֶפר‬sefer), “book,”
‫( ְספַר‬sefar), “counting,” and ‫( סִפּוּר‬sippur), “story,”
appear at the beginning of Sefer Yetsirah, though
their exact vocalization is uncertain. Here, they
allude respectively to Ḥokhmah (known as Father),
Binah (known as Mother), and apparently the
mysterious sefirah Da’at (Knowledge), who
harmonizes Ḥokhmah and Binah. The subject of “He
derives from the mystery…” is Tif’eret (the
heavens), who is linked with Da’at.
On sefer, sefar, and sippur, see Sefer Yetsirah
1:1; Liebes, Torat ha-Yetsirah shel Sefer Yetsirah ,
22, 273, n. 48. For sefar as “counting,
calculation,” see 2 Chronicles 2:16. On sefer as
alluding to Ḥokhmah (or Binah), see above, note 198.
On ‫( מספרים‬mesapperim), declare, see the same note.
220. David uttered this praise… He
composed this psalm, inspired by the Holy Spirit.
“The supernal Name” refers to YHVH, which is
completed in the sefirot above (extending through
Yesod) and in Shekhinah—or alternatively, in the sefirot
above and in the worlds below.
221. Torah of YHVH is perfect—Sabbath of
Sabbath eve…  Torah (specifically Oral Torah)
symbolizes Shekhinah, who is identified with
Sabbath eve.
Appropriately, the first psalm of Sabbath
morning is Psalm 19, which describes how Tif’eret
(the heavens) illumines Shekhinah; through Her, all
worlds below are bathed in light. Next comes
Psalm 33, which opens by addressing the
righteous, alluding to Yesod (known as Righteous
One). He is the river (conveying the entire flow)
and the sun (shining upon Shekhinah).
The sequence of Psalms 19 and 33 reflects
the Sephardic liturgy. Cf. Ta-Shma, Ha-Nigleh
she-ba-Nistar, 30. “The source of life” may allude
to Ḥokhmah. See above, note 219; for various
interpretations, see OY; Galante; MmD. On Yesod
as Righteous One, see above, pp. 47–48, n. 132.
222. Afterward, the moon… The next
Sabbath morning psalm (in the Sephardic
liturgy) is Psalm 34, an alphabetical acrostic,
except that no verse begins with the letter ‫( ו‬vav)
and at the end an additional verse appears,
beginning with the letter ‫( פ‬pe). The psalm opens:
For David, when he altered his (good) sense [or:
feigned madness] before Abimelech, and he
banished him and he went away. This
superscription refers to the incident related in 1
Samuel 21:11–16, where David flees from Saul
and seeks refuge with the Philistine king of Gath,
Achish. When David is recognized as the one who
defeated the Philistines in battle and slew
Goliath (who came from Gath), he feigns
madness and is expelled by the king. (Here in
Psalms, the king is referred to as Abimelech
rather than Achish.)
Rabbi Shim’on interprets the first verse as
referring to Shekhinah, or Malkhut (Kingdom),
symbolized by King David and the moon. When
he altered his sense alludes to Shekhinah’s Sabbath
transformation, when She separates Herself from
the demonic force that threatens Her during the
week, represented here by the alien king
Abimelech. Apparently, Rabbi Shim’on reverses
the antecedents of the pronouns in the
conclusion of the sentence: he banished him and
he went away now means that Shekhinah (King
David) banishes the Other Side (Abimelech), who
flees. Once She is safe from the demonic power,
Shekhinah unites with Yesod (the sun), who infuses
Her with the energy of the twenty-two letters of
this acrostic psalm.
On Shekhinah separating from the Other Side,
see above at notes 145–47.
223. Afterward, union and ascension…
The next Sabbath morning psalm is Psalm 90. Its
superscription, A prayer of Moses, man of Elohim,
alludes to the union of Shekhinah with Tif’eret, Her
Husband, since prayer symbolizes Shekhinah and
Moses symbolizes Tif’eret. The phrase man of Elohim
is understood to mean “husband of Shekhinah.” See
above, note 94.
The “right and left arms” refer to Ḥesed and
Gevurah, the divine arms embracing Shekhinah.

224. All these the heavens declare… All

these adornments of Shekhinah are conveyed by
Tif’eret (the heavens) and celebrated in Psalm 19.
Following Psalms 33, 34, and 90 (in the
Sephardic liturgy) come various others,
beginning with Psalms 91 (not discussed here)
and 98.
“The mystery of the Holy Name” refers to
YHVH, which symbolizes the totality and unity of
the sefirot. (See above, p. 158, n. 55.) Tif’eret
ascends together with Shekhinah, and the divine
couple is united. For the kabbalistic meaning of
The heavens declare the glory of God, see above,
notes 197–98.
225. A psalm. Sing to YHVH a new song…
This psalm appears in the Sephardic liturgy for
Sabbath morning, though not in the Ashkenazic
liturgy.
Rabbi Shim’on indicates that although this
psalm is discussed elsewhere in the Zohar, the
Talmudic interpretation of the Companions is
fine. He is referring to BT Avodah Zarah 24b,
which explores the account of the Ark of the
Covenant in 1 Samuel. The Ark had been
captured by the Philistines in battle, but God
miraculously punished the enemy by breaking
the idol of its god Dagon and striking the
population with a plague. Consequently, the
suffering Philistines send the Ark back on a
wagon drawn by two milch cows, who
miraculously head straight to Israelite territory
as if they knew the way, as described in 1 Samuel
6:12: The cows went straight on the way, on the
way to Beth-shemesh; on a single road they
went, lowing as they went, and veering neither
right nor left. The Talmudic discussion focuses
on the opening of this verse: ‫( וישרנה הפרות‬Va-
yisharnah ha-parot), The cows went straight. “What is
the meaning of va-yisharnah? Rabbi Yoḥanan said in
the name of Rabbi Me’ir, ‘They sang ‫( שירה‬shirah), a
song.’… Which song did they sing?… Rabbi
Shim’on son of Lakish said, ‘The orphaned psalm
[whose author is anonymous]: A psalm. Sing to
YHVH a new song, for He has done wonders. His
right hand and His holy arm have won Him
victory.’”
Rabbi Shim’on compares the cows’ singing to
the chanting of the ḥayyot (living beings) who sing
this same psalm while carrying the divine
Throne. The Throne symbolizes Shekhinah, who is
raised above to unite with Tif’eret.
On the Sephardic custom of reciting Psalm
98, see Abraham ben Nathan ha-Yarḥi, Sefer ha-
Manhig, 1:153. On Psalm 98, see Bereshit
Rabbah 54:4; Zohar 1:123a–124a; 3:170b, 201a;
Moses de León, Sefer ha-Rimmon, 122.
226. Why is it written here new… Why
does the psalm call this a new song, given that
the ḥayyot sing it again and again? He explains
that new refers to the renewal of the moon
(symbolizing Shekhinah), when she is illumined by
the sun (symbolizing Her partner). See Zohar
3:170b.
227. His right hand and His holy arm…
Alluding to Ḥesed and Gevurah, who embrace
Shekhinah. Just as the cows and wagons
transporting the Ark went straight to Beth-
shemesh (which literally means “house of the
sun”), so on every Sabbath the ḥayyot carry
Shekhinah (symbolized by Ark and Throne) to Her
partner, the divine sun. Appropriately, on
Sabbath this psalm is also chanted by Israel
below.
The expression “the unique nation” derives
from 2 Samuel 7:23: Who is like Your people
Israel, a nation unique on earth?
228. A psalm, a song for the Sabbath
day… Also recited on Sabbath morning.
According to rabbinic tradition, the Sabbath day
itself defended Adam after he sinned on Friday
afternoon. See Pirqei de-Rabbi Eli’ezer 19
(emended slightly according to Yalqut Shim’oni):
“The Sabbath day arrived and became Adam’s
advocate, saying before Him: ‘Master of all
worlds! During the six days of Creation, no
creature in the world has been killed, and You
will begin with me [i.e., by executing Adam on
Sabbath]? Is this my sanctity, is this my blessing
—as is said: God blessed the seventh day and
sanctified it (Genesis 2:3)?’ By the merit of the
Sabbath day, Adam was saved from the judgment
of Hell. When Adam saw the power of Sabbath,
he said, ‘Not for nothing did the blessed Holy
One bless Sabbath and sanctify it.’ He began to
sing and chant to the Sabbath day, as is said: A
psalm, a song for the Sabbath day.”
Here Rabbi Shim’on indicates that Shekhinah
Herself (the lower world) sings this psalm to the
Sabbath day—namely to the upper world, which
signifies the male realm extending downward
from Ḥokhmah and Binah (and centering on Tif’eret).
The upper world is entirely Sabbath, entirely
tranquil. This realm is described as “the King
who possesses peace,” that is, who possesses
Yesod, known as “peace.” On this description, see
above, notes 26, 105, 214. On the World of the
Male, see above, p. 48, n. 132.
The superscription of Psalm 92 names no
author, and such anonymity is characteristic of
Shekhinah, as explained below in note 230.

On Sabbath defending Adam, see Midrash

Tehillim 92:3; Yalqut Shim’oni, Psalms 843. On
Adam uttering this psalm, see also Bereshit
Rabbah 22:13; Vayiqra Rabbah 10:5; Pesiqta de-
Rav Kahana 24:11; Qohelet Rabbah on 1:2;
Tanḥuma (Buber), Bereshit 25; Midrash Tehillim
92:7; 100:2; Pesiqta Rabbati 46; Zohar 1:54b
(Tos). Cf. Zohar 3:79b, 284b; ZḤ 17b (MhN);
Moses de León, Sefer ha-Rimmon, 123.
In rabbinic literature, the world that is
coming is described as “a day that is entirely
Sabbath.” See M Tamid 7:4; Mekhilta, Ki Tissa 1;
Avot de-Rabbi Natan A, 1; BT Rosh ha-Shanah
31a; Shir ha-Shirim Rabbah 4:8 (on 4:3). In
Kabbalah, “the world that is coming” often
alludes to Binah. See above, p. 22, n. 59.
229. For the Sabbath day… This is
Sabbath, and that is Sabbath… Generally, the
Zohar identifies three sefirotic aspects of
Sabbath: Binah, Yesod (or Tif’eret), and Shekhinah.
Here, Rabbi Shim’on focuses on Sabbath eve
(symbolizing the Female, Shekhinah, who is
identified with night) and Sabbath day
(symbolizing the Male, specifically Tif’eret or Yesod,
identified with day). The word Sabbath by itself,
without further qualification, indicates Sabbath
eve, Shekhinah—as in the verse ‫( ושמרו בני ישראל‬Ve-
shameru venei yisra’el), The Children of Israel shall
keep, the Sabbath. According to Kabbalah, the
verb ‫( שמר‬shmr), “to keep,” pertains to the female,
as in the version of the Ten Commandments in
Deuteronomy 5:12: ‫( שמור‬Shamor), Keep, the
Sabbath day to hallow it—in contrast to the
version in Exodus: ‫( זכור‬Zakhor), Remember, the
Sabbath day to hallow it, where zakhor suggests
‫( זכר‬zakhar)—Aramaic ‫( דכורא‬dekhura)—“male.”
According to Rabbi Shim’on, Shekhinah sings
this psalm to the Sabbath day—to Her male
Sabbath partner. The phrase ‫( ליום השבת‬le-yom ha-
Shabbat) can be rendered to [or: for] the Sabbath
day.
 On the various sefirotic aspects of Sabbath,
see Zohar 1:5b; 2:47b, 92a–b, 92a–b (Tos);
Tishby, Wisdom of the Zohar, 3:1223–26. On
zakhor and shamor as pertaining respectively to
male and female, see BT Berakhot 20b; Bahir
124 (182); Ezra of Gerona, Peirush le-Shir ha-
Shirim, 496–97; Naḥmanides on Exodus 20:8;
Jacob ben Sheshet, Sefer ha-Emunah ve-ha-
Bittaḥon, 420; Zohar 1:5b, 47b, 48b, 164b, 199b,
248a; 2:70b, 91a, 92a–b, 92a–b (Piq); 3:81b, 92b
(Piq), 115b, 224a; Moses de León, Sefer ha-
Rimmon, 118; idem, Sefer ha-Mishqal, 110;
Wolfson, introduction to Sefer ha-Rimmon, 63–
71.
230. the lower world does not attain a
name…  Shekhinah (the lower world) sometimes
appears anonymously, as in the superscription to
Psalm 92, where the psalmist goes unnamed.
Similarly, in the verse in Exodus the anonymous
subject He refers to Shekhinah, who calls upon
Moses to ascend to the higher rung of Tif’eret,
known as YHVH. So too in the opening verse of
Leviticus He refers to Shekhinah, while the
continuation of the verse specifies the divine
name of Tif’eret: and YHVH spoke to him from the
Tent of Meeting. In relation to the higher rung of
Tif‘eret, Shekhinah is nameless, just as a lamp is
hardly recognized in bright daylight.
On the verse in Exodus and other examples
of the anonymous wording He, see above, p. 177,
n. 105. The image of a lamp in the sunlight
derives from a passage in BT Ḥullin 60b that is
often applied to Shekhinah: “Rabbi Shim’on son of
Pazzi pointed out a contradiction. ‘It is written:
God made the two great lights (Genesis 1:16),
and it is written [in the same verse]: the greater
light… and the lesser light. The moon said before
the blessed Holy One, “Master of the Universe!
Can two kings possibly wear one crown? [i.e.,
How can both of us be great?]” He answered,
“Go, diminish yourself!” She said before Him,
“Master of the Universe! Because I have
suggested something proper I should make
myself smaller?” He replied, “Go and rule by day
and night.” She said, “But what is the value of
this? What good is a lamp at noon?”… Seeing
that her mind was uneasy [that she could not be
consoled], the blessed Holy One said, “Bring an
atonement for Me for making the moon smaller.”’
As was said by Rabbi Shim’on son of Lakish:
‘Why is the goat offered on the new moon
distinguished by the phrase to [or: for] YHVH
(Numbers 28:15)? The blessed Holy One said,
“Let this goat be an atonement for My having
made the moon smaller.”’”
See Bereshit Rabbah 6:3; Pirqei de-Rabbi
Eli’ezer 6, 51; Zohar 1:19b–20a, 181a–b; 2:144b,
147b–148a, 219b; ZḤ 70d–71a (ShS); Moses de
León, Sefer ha-Rimmon, 189; idem; Mishkan ha-
Edut, 35b.
231. ‫( נשמת כל חי‬Nishmat kol ḥai), The soul of
all living… This prayer is recited on Sabbath
morning following the various psalms. It begins:
“The soul of kol ḥai, everything that lives [or: every
living being] shall bless Your name, YHVH our
God.” Here, kol ḥai alludes to Yesod, who is known
as ‫( חי העולמים‬Ḥei ha-Olamim), “Life of the Worlds.” He
is the source of blessing and of souls, who fly
from Him to His partner, Shekhinah, and then to the
worlds below.
Rabbi Shim’on focuses on “this soul,” namely
the additional Sabbath soul, who flies forth as
Sabbath begins and enters the bodies of those
welcoming Sabbath on earth. This soul has
permission to bless Shekhinah (“this place”), who is
also known as the Divine Name. Thus, the
opening line of this prayer now means: “The
(additional) soul of all living (i.e., issuing from
Yesod) shall bless Your name (i.e., Shekhinah).” While
this soul blesses Shekhinah from below, Yesod
blesses Her from above.
On the prayer Nishmat kol ḥai, see Zohar 2:205b.
On various senses of the title ‫( חי העולמים‬Ḥei ha-
Olamim), “Life of the Worlds,” see Daniel 12:7;
Mekhilta, Pisḥa 16; Bereshit Rabbah 1:5; Sefer
Yetsirah 1:9; Schäfer, Synopse zur Hekhalot-
Literatur, §275; Bahir 123 (180); Zohar 1:4b,
132a, 135b, 164a, 167b.
On souls flying forth from Yesod, see Bahir 39
(58); cf. 105 (157), 123 (180). On the additional
Sabbath soul, see above, note 178.
232. On weekdays She receives… During
the week Shekhinah receives blessings from the
normal soul, while on Sabbath She is blessed by
the additional soul through the first forty-five
words of the prayer Nishmat kol ḥai, from Nishmat
through ‫( אנחנו מודים‬anaḥnu modim), “we give thanks.”
This number is equivalent to the numerical value
of the word ‫( מה‬mah), “what,” which designates
Shekhinah (the lower world).

The following fifty words of Nishmat—from ‫פנו‬

‫( ואלו‬ve-illu finu), “If our mouth,” to ‫( מלפנים‬mi-lefanim),
“In the past”—correspond to the word ‫( מי‬mi),
“who,” whose numerical value is fifty and which
designates Binah (the upper world), often
associated with the number fifty. The clause
“Although nothing there is susceptible to
counting” refers to the fact that the sublime
realm of Binah transcends counting, as opposed to
the realm of Shekhinah, which is characterized by
counting. See Zohar 1:46b (Vol. 1, p. 248, n.
1103); 2:200a, 225b, 261b (Heikh); MM; Nefesh
David. For other interpretations, see OY;
Galante; Sullam; Scholem; MmD.
The following one hundred words—from
‫( ממצרים‬mi-mitsrayim), “from Egypt,” to ‫( ותושיע‬ve-
toshi’a), “and You deliver”—correspond to the
consummation of all ten sefirot, each including ten
aspects. “And one chariot” may correspond to the
conclusion of Nishmat, or to the following lines
(which mention the divine throne), or the
following lines (which mention four components
that could be construed as four wheels of the
chariot or legs of the throne). Upon this chariot-
throne settles the hundredfold sefirotic
consummation. (For various interpretations of
the final clause, see OY; Galante; Sullam; MmD.)
On mah and mi as designating, respectively,
Shekhinah and Binah, see Zohar 1:1b–2a; above,
notes 2, 14. On Binah and the number fifty, see
above, p. 136, n. 381.
There are various versions of the long prayer
Nishmat kol ḥai. For one version that contains
precisely forty-five, fifty, and one hundred words
(up to ve-toshi’a, “and You deliver”), see Meir ibn
Gabbai, Tola’at Ya’aqov, 26. However, even this
version does not exactly match the presentation
here, since Ibn Gabbai counts mi-lefanim, “in the
past,” as the first of the final one hundred words,
whereas Rabbi Shim’on counts it as the last word
of the middle group of fifty words. See Vital;
Galante; Sullam; Scholem; MmD.
233. All this praise… The entire prayer
Nishmat kol ḥai—which includes subtotals of words
alluding to Shekhinah, Binah, and the full sefirotic
spectrum—completes and perfects Sabbath.
 From here on, come the rest of the morning
prayers, including Shema and Amidah.
234. And You, YHVH, be not far… David
uttered this psalm intending to unite the divine
couple, Tif’eret and Shekhinah, who are symbolized,
respectively, by sun and moon. The word ‫( ואתה‬ve-
attah), and You, designates both of them united as
one. The letter ‫( ו‬vav), whose numerical value is
six, symbolizes Tif’eret together with the five sefirot
surrounding Him (Ḥesed through Yesod). Shekhinah,
last of the sefirot, is the most accessible and can
therefore be addressed directly as attah, You.
On Shekhinah as attah, see Zohar 1:15b, 37a,
154b, 158b, 169a, 198a, 205b; 2:23b, 70a (RR),
104a, 140a, 179b, 221a, 261a (Heikh); 3:199a.
Cf. 3:193b. On ve-attah, see Zohar 2:23b, 179b.
235. Be not far… When Shekhinah ascends to
join with Tif’eret (together with the other sefirot
from Ḥesed through Yesod), all in the upper realm
of Binah, then Tif’eret seeks to rise further to Ein Sof,
so that all the sefirot can return to their ultimate
source. Consequently, David prays that the divine
couple will not abandon Israel.
236. during the arrangement of praise…
During the psalms of the early Sabbath morning
liturgy and during the prayers leading up to
Amidah, the people of Israel must cleave to the
divine couple so that they will not be abandoned
but rather included in the union. Then, the Amidah
itself is recited silently (or in a whisper) and
confidentially, ensuring that King Tif’eret will not
move away.
“Glory” here refers to Shekhinah united with
Her partner. On the silent (or whispered)
recitation of Amidah, see BT Berakhot 24b, 31a;
Zohar 1:209b–210a; 2:202a; Vol. 3, p. 288, n.
165.
237. ‫( אילותי‬Eyaluti), My strength…‫( איל‬ayyal),
a deer… Rabbi Shim’on relates the rare word
eyaluti, my strength, with ayyal, “a deer.” Just as a
deer returns to its place, so the blessed Holy One
(Tif’eret) returns to be close with the people of
Israel, assuming that they cleave to Him.
On the deer (or gazelle) fleeing and
returning, or rather turning back, see Zohar
2:14a (MhN); 3:155a. See Song of Songs 2:9: My
beloved is like a gazelle, or a young deer. Based
on this verse, rabbinic sources compare God to a
gazelle, and describe the gazelle (and the
Messiah) appearing and disappearing. See
Pesiqta de-Rav Kahana 5:8; Shir ha-Shirim
Rabbah on 2:9; Rut Rabbah 5:6; Pesiqta Rabbati
15; Bemidbar Rabbah 11:2.
238. when joining Redemption to
Prayer… In the morning liturgy, the blessing
“Blessed are You, YHVH, who has redeemed Israel”
immediately precedes the Amidah, the central
prayer that it is known simply as Prayer. It is
considered meritorious to join the blessing of
Redemption to this prayer without any
interruption or pause. Here, this joining initiates
Israel’s confidential whispering with God, which
ensures His continued presence. The quiet
atmosphere befits the divine union, which is
consummated during the Amidah.
On the importance of joining Redemption to
Prayer, see BT Berakhot 4b, 9b, 10b; above, note
48.
239. At that moment Rabbi Shim’on
rose… Having concluded the lengthy
presentation that he began while sitting with the
Companions beneath some trees by the Sea of
Galilee. His son, Rabbi El’azar, compares (or
equates) the shade of these trees with the shade
of the Tree of Life, which is identified with Torah.
As they walk on, Rabbi El’azar says, they should
continue engaging in Torah, thereby preserving
and enhancing the Tree.
See above at note 19, and Rabbi Shim’on’s
statement at note 36: “Now that we are sitting in
this shade of comfort, we should observe that we
are actually sitting in the shade of the blessed
Holy One within that pavilion! We should adorn
this place with supernal crowns, until the trees
of the pavilion are swayed to cover us with
further shade.”
For various interpretations, see OY; Galante;
MmD. On the Tree of Life in the Garden of Eden,
see Genesis 2:9. On Torah as the Tree of Life, see
Proverbs 3:18; BT Berakhot 32b, 61b. See Shir
ha-Shirim Rabbah 6:14 (on 6:8), where Rabbi
Yudan son of Rabbi Il’ai describes “sixty bands of
the righteous who sit in the Garden of Eden
beneath the Tree of Life, engaging in Torah.”
On the importance of engaging in Torah
while on the way, see Deuteronomy 6:7; M Avot
3:7; BT Eruvin 54a, Ta’anit 10b; Zohar 1:7a, 58b,
69b–70a, 76a, 87a, 115b, 157a, 164a, 230a–b;
2:13a, 95a. Cf. M Avot 3:2–3, 6. The expression
“ways that guard this Tree” recalls Genesis 3:24:
to guard the way to the Tree of Life.
240. Have them take Me an offering… The
word ‫( תרומה‬terumah), offering, derives from the
root ‫( רום‬rum), “to rise,” and can be rendered:
“raised contribution, offering, donation, gift.”
Rabbi El’azar (following his father, Rabbi
Shim’on) interprets the word hyperliterally as
“raising” or “rising,” alluding to Shekhinah, who
rises through prayer to unite with Tif’eret.
Shekhinah derives from Gevurah on the left,
which is symbolized by gold, and She is known as
lower Gevurah. However, within Shekhinah the harsh
quality of Gevurah is sweetened by Ḥesed on the
right, symbolized by silver.
On as terumah, see above, note 12. On
Shekhinah
Shekhinah deriving from the side of gold, see
above, note 170.
The context in Exodus (25:2–8), describing
donations of material for the construction of the
Tabernacle, reads: Speak to the Children of
Israel and have them take Me an offering; from
every man whose heart impels him, you shall
take My offering. This is the offering that you
shall take from them: gold, silver, and bronze;
blue, purple, and crimson, linen and goat hair;
reddened ram skins, tanned-leather skins, and
acacia wood; oil for lighting, spices for the
anointing oil and for the aromatic incense.
Carnelian stones and stones for setting, for the
ephod and the breastpiece. Have them make Me
a sanctuary, and I will dwell among them. (The
terms blue, purple, and crimson refer to dyed
yarns.)
241. mystery of the cup of blessing… Held
during Grace after Meals. According to BT
Berakhot 51a, “One takes [the cup] with both his
hands and places it in the right hand.” As to the
question of whether the left hand should support
the right, the Talmudic conclusion is that it
should not (51a–b). However, according to the
thirteenth-century author Zedekiah Anav (in his
Shibbolei ha-Leqet, 156), while the left hand
cannot hold the cup entirely, it may be placed
beneath the right hand.
 Here Rabbi El’azar adopts this view. For him,
right and left symbolize, respectively, Ḥesed and
Gevurah, who embrace Shekhinah (symbolized by the
cup of blessing). The harsh quality of Gevurah must
then yield to Ḥesed and remain beneath, as
indicated by the verse in Song of Songs, which is
often applied by the Zohar to the union of the
divine couple.
On the cup of blessing and how it should be
held, see Zohar 1:1a, 156a (ST), 233b, 240a,
250a–b; 2:104a, 143b, 157b, 168b; 3:245a–b
(RM); Moses de León, Sefer ha-Rimmon, 105;
idem, Sod Eser Sefirot Belimah, 383; Nitsotsei
Zohar; Scholem; Ta-Shma, Ha-Nigleh she-ba-
Nistar, 38–39. For various interpretations, see
OY; Galante; MmD.
242. Gold and silver… Symbolizing,
respectively, Gevurah and Ḥesed. From a kabbalistic
perspective, the verse in Haggai is spoken by
Tif’eret, who possesses and harmonizes both these
qualities.
On the verse in Haggai, see Bahir 34–35 (52);
Zohar 1:217a; 2:90b, 197b. The full verse in
Exodus reads: This is the offering that you shall
take from them: gold, silver, and bronze.
243. And bronze… This color may allude to
Tif’eret or Shekhinah, both of whom combine the
aspects of right and left, silver and gold. Shekhinah
is known as altar, and specifically the bronze
altar. Her name Malkhut (Kingdom) is associated
with David, the ideal king. Though She is small,
She contains the light of all the sefirot. See the
following note.
The desert Tabernacle contained a bronze
sacrificial altar. The context in Kings is the
dedication of the Temple in Jerusalem. The full
verse reads: On that day the king consecrated
the center of the court that was in front of the
House of YHVH; for there he presented the ascent
offerings, the grain offerings, and the fat of the
communion offerings, because the bronze altar
that was before YHVH was too small to hold the
ascent offerings, the grain offerings, and the fat
of the communion offerings.
David was the youngest of Jesse’s sons, and
in the verse in Samuel he is referred to as ‫הקטן‬
(ha-qatan), the youngest (literally, the smallest).
See also 1 Samuel 16:11; BT Ḥullin 60b.
On the sefirotic and alchemical symbolism of
gold, silver, and bronze, see Zohar 2:24a–b;
Moses de León, Sheqel ha-Qodesh, 94–96 (120–
22); Scholem, Alchemy and Kabbalah, 26–30.
244. Another altar is called small… A
small incense altar was located in the inner
precinct of the Tabernacle, directly in front of the
Ark. This measured one cubit long by one cubit
wide by one cubit high, and was overlaid with
gold. The larger, sacrificial altar (five cubits long
by five cubits wide by three cubits high), overlaid
with bronze, was located in the outer court. One
might wonder, then, why the bronze sacrificial
altar is called small, when it was significantly
larger than the golden incense altar. Rabbi
El’azar explains that “small” alludes not to the
physical size of the bronze altar but to Shekhinah,
who is identified with the moon, the small light of
Creation. The golden incense altar, located in the
inner precinct, symbolizes the hidden sefirah of
Binah, identified here with the great light.

On the bronze and golden altars, see Exodus

27:1–8; 30:1–10; Zohar 2:219a; 3:30b, 151b; ZḤ
61b (MhN, ShS); Moses de León, Sheqel ha-
Qodesh, 66 (83). The full verse in Genesis reads:
God made the two great lights, the great light for
dominion of day and the small light for dominion
of night, and the stars.
245. Blue—blue of tzitzit… In Exodus 25,
the color ‫( תכלת‬tekhelet) actually refers to a violet
or bluish purple dye extracted from the gland of
the Murex trunculus snail. In Numbers 15:38–40,
the Israelites are commanded to make ‫( ציצת‬tsitsit),
“a tassel,” on the hem of their garments, and to
entwine a thread dyed with tekhelet in the tassel.
Eventually, this commandment evolved into the
requirement of a special garment with tassels (or
fringes) attached to its four corners.
Here the color blue symbolizes Shekhinah, who
is also identified with the Throne (upon which
sits King Tif’eret) and the phylactery of the hand.
(The phylactery of the head symbolizes Tif’eret.)
Shekhinah conveys the strict power of Din
(Judgment), or Gevurah, so She is identified
specifically with the seat (or throne) from which
capital cases are judged. See Zohar 2:152a–b;
3:175a. (The seat “from which civil cases are
judged” may refer to Tif’eret, who, together with
the sefirot surrounding Him, serves as a throne for
Binah.)

According to BT Berakhot 57b: “All kinds of

colors bode well in a dream, except blue.” Rabbi
El’azar understands this to mean that the color
blue informs the dreamer that his soul is being
judged and that his body may be sentenced to
destruction. Here ‫( תכלת‬tekhelet), “blue,” is linked
with the root ‫( כלה‬klh), “to destroy.”
On Shekhinah and tekhelet, see above, note 166.
For the context in Exodus, see above, note 240.
On the association between tekhelet, Throne, and
Shekhinah, see Sifrei, Numbers 115, in the name of
Rabbi Me’ir: “Whoever fulfills the commandment
of [wearing] the tzitzit is as though he greeted
the face of Shekhinah, for the tekhelet [on the tassel]
resembles the sea, and the sea resembles the
sky, and the sky resembles the Throne of Glory.”
See BT Sotah 17a.
246. Blue is the Throne… On the
association of tekhelet with the Throne, see the
quotation from Sifrei at the end of the preceding
note. The context in Ezekiel is the prophet’s
description of the divine chariot-throne moving
through heaven. The full verse reads: I looked,
and here, a stormy wind coming from the north,
a great cloud and flashing fire, and a radiance
surrounding it; and from within it, like the color
of amber, from within the fire.
Here, the passage apparently reflects the
following custom of winding the tzitzit. One
inserts four threads through the holes in the four
corners of the garment. Three of these threads
are white and one longer thread is dyed tekhelet
(or three are white and the longer one is half
white and half dyed tekhelet). The white thread (or
the white half of the longer thread) is wound
around the other threads; then the blue thread
(or the blue half of the longer thread) is wound
around the other threads close to the winding
with the white thread. The threads are then tied,
completing one section. Two more sections are
formed by winding with only the blue thread. A
fourth section is formed by winding with the blue
thread and finally once with the white thread.
Rabbi El’azar interprets ‫( אש מתלקחת‬esh
mitlaqqaḥat), flashing fire, as alluding to the
winding of the blue thread. Blue characterizes
the fire; mitlaqqaḥat, flashing, may here be
associated with the root ‫( לקח‬lqḥ), “to take”—thus,
blue “taken” and wound. A radiance alludes to
the final winding with the white thread. Blue
symbolizes Shekhinah, who tends toward Din
(Judgment); white (or here, apparently, yellow)
symbolizes Ḥesed, who sweetens the quality of
Judgment and transforms the color of Shekhinah
from blue to green, the harmonious color of
Tif’eret.

According to Rabbi Eli’ezer (in M Berakhot

1:2), the morning Shema can be recited as soon as
one can distinguish “between blue and leek-
green.” Here, Rabbi El’azar explains this on the
basis of the transformation of Shekhinah’s color and
quality, as Her time approaches to unite with
Tif’eret. Their union is stimulated and celebrated
by Israel’s reciting Shema.
According to M Sanhedrin 4:1, capital cases
must be tried during the day. Here, Rabbi El’azar
explains this on the basis of Shekhinah’s color blue,
which rules the night, imbuing it with harsh
Judgment that could doom a soul to injustice.
During the day, ruled by ‫( משפט‬mishpat), Justice
(symbolizing Tif’eret), the soul is guaranteed a fair
hearing.
On winding the tzitzit, see BT Menaḥot 39a;
Maimonides, Mishneh Torah, Hilkhot Tsitsit 1:6–
7; and commentaries ad loc.; Galante. The
phrase “without justice” appears in Proverbs
13:23: Some are swept away ‫( בלא משפט‬be-lo mishpat),
without justice. See BT Ḥagigah 4b–5a, where
this verse is applied to a situation in which the
Angel of Death harvests the soul of a person
before his destined time. See Zohar 1:113b,
119a; 2:196a, 249a (Heikh); 3:54b, 59b, 283b,
291b (IZ); ZḤ 77c (MhN, Rut).
247. When morning arrives… Morning is
characterized by the light of Ḥesed on the right.
The yellow sunlight transforms the blue of
Shekhinah into the green of Tif’eret, who reigns over
Shekhinah during the day.
Tif’eret,
together with the sefirot surrounding
Him, serves as a throne for Binah. On the time of
reciting the Shema, see the preceding note. For
various interpretations, see OY; Vital; Galante;
Sullam; MmD.
248. Purple—gathering of all… The color
purple, which is a blend of several colors,
corresponds to Tif’eret, who blends the polar
opposites Ḥesed and Din. Alternatively, this color
corresponds to all the archangels, alluded to
below.
See above, notes 78, 167; Zohar 2:147b. For
various interpretations, see OY; Galante; MM;
Sullam; MmD.
249. ‫( ותולעת שני‬Ve-tola’at shani), And worm of
crimson… Referring to a dye derived from the
eggs of scale insects found on trees. The word ‫שני‬
(shani), crimson, is spelled ‫( שנים‬shanim) in the verse
in Proverbs. Rabbi El’azar interprets this
alternate spelling as if it were a plural form,
indicating that “all are included within it as one.”
The normal spelling, shani, refers to a particular
aspect of this worm of crimson, when it emerges
“from the supernal Throne that reigns over blue
from the right side.” The right side is Ḥesed, who
is linked with the throne of Tif’eret ruling over
Shekhinah (blue). From Ḥesed issues the angel
Michael, who guards Israel from all lurking foes
and defends them verbally as well by pleading
their case before God and demolishing
accusations made against them. Thus, Michael
resembles the worm, whose power lies in its
mouth.
 See Zohar 2:147b. For various
interpretations, see OY; Galante; MM; Nefesh
David; MmD. On Michael as Israel’s advocate,
see Shemot Rabbah 18:5; Pesiqta Rabbati 44. On
the oral power of the worm, see Mekhilta,
Beshallaḥ 2; Mekhilta de-Rashbi, Exodus 14:10;
Zohar 1:177b–178a. The full verse in Proverbs
reads: She is not afraid of snow for her
household, for all her household is clothed in
crimson.
250. Worm of crimson—two colors as
one… Perhaps implying that Michael combines
the qualities of Ḥesed on the right (symbolized by
white) and Gevurah on the left (symbolized by red).
Alternatively, this is a separate explanation,
perhaps referring to Michael on the right and
Gabriel on the left. For various interpretations,
see Galante; MM; MmD.
251. ‫( ושש‬Ve-shesh), And linen… The Hebrew
homonym ‫( שש‬shesh)—Aramaic ‫( שית‬shit)—means
“six.” Rabbi El’azar links the two homonyms by
picturing linen yarn consisting of six strands. He
then plays with ‫( תרשיש‬tarshish), topaz, from
Daniel’s description of an angel who is identified
in the Talmud as Gabriel. “In these two are
included two others” apparently means that
Michael and Gabriel include also the two other
archangels, Uriel and Raphael.
For various interpretations, see OY; Galante;
MM; Nefesh David; Sullam; Scholem; MmD.
According to rabbinic tradition, the linen yarn
used in the Tabernacle consisted of six strands.
See BT Yoma 71b–72a, where ‫( שש‬shesh), linen,
and ‫( ששה‬shishah), “six,” are linked.
On Gabriel as the angel described in Daniel
10:5–6, see BT Yoma 77a; and Rashi, ad loc., s.v.
lavush ha-baddim.
Cf. Daniel 9:21; Bereshit Rabbah
21:5; Zohar 2:231a.
252. And goat hair… The roof-covering of
the Tabernacle comprised four separate layers:
linen, goat hair, ram skins, and, uppermost, taḥash
leather (on which see below, note 254). The goat
hair covering the linen symbolizes powers
outside the divine realm that protect the inner,
holy powers. These outside forces must be
provided a place and a measure of sustenance,
since they derive from the left side of the
sefirotic tree (symbolized by gold) and constitute
part of the divine plan.
See Zohar 2:147b. ‫( עזים‬Izzim), “goat hair,
goats,” suggests ‫( שעיר‬sa’ir), “goat, demon, satyr,”
and the scapegoat sent to the demon Azazel
(Leviticus 16). On the demonic shell protecting
the holy kernel, see above, p. 131, n. 369.
253. Reddened ram skins… Symbolizing
further outside powers, which cover those
represented by the goat hair.
See Zohar 2:147b. For various
interpretations, see OY; Galante; MM; Sullam;
MmD.
254. Skins of  ‫( תחשים‬teḥashim)… The exact
meaning of teḥashim is uncertain. It may refer to
yellow-orange tanned leather or to a specific
animal (dolphin, dugong, narwhal, badger). In
rabbinic literature, taḥash is identified as a pure
(i.e., kosher) animal, either a type of unicorn, an
animal resembling a genet, or another species.
Here, it is described as breeding in desolate
locations, which are associated with the demonic
realm, and yet it retains a pure aspect.
On taḥash,
see JT Shabbat 2:3, 4d; BT Shabbat
28a–b; Qohelet Rabbah on 1:9; Tanḥuma,
Terumah 6; Tanḥuma (Buber), Terumah 5;
Pesiqta Rabbati 33; Bemidbar Rabbah 6:3; 13:19.
255. In the Book of King Solomon… In
this ancient source the bronze altar is associated
with the altar of earth, mentioned earlier in
Exodus. Both terms allude to Shekhinah, who is
symbolized by bronze (above, note 243) and
earth, and is also known as altar.
When other powers (“mountains”) who
control foreign nations dominate and Shekhinah
needs to nourish them, She is tinged with the
color bronze and the mountains are named
accordingly. A spirit originating in Shekhinah
animates the mountains, though She herself
“ascends in another ascension,” to unite with
Tif’eret. Her ascension is signified by the
withdrawal of the first letter of ‫( נחשת‬neḥoshet)—‫נ‬
(nun)—so what remains is ‫( תחש‬taḥash), which now
designates the spirit animating the bronze
mountains. This spirit separates into other
spirits, called by the plural form ‫( תחשים‬teḥashim),
the term that appears here in Exodus 25. The
name taḥash also applies to one of the foreign
nations mentioned in Genesis, descended from
Tahash, who was born to Reumah, the concubine
of Abraham’s brother Nahor. The people of this
nation were familiar with the animal called taḥash
(see the preceding note), which was named after
them.
On the Book of King Solomon, see above, p.
174, n. 97; below, note 882. On the “mountains of
bronze,” see above, note 165. On ‫( נ‬nun) as a
symbol of Shekhinah, who is known as ‫( נוקבא‬nuqba),
“Female,” see Zohar 1:147a (Tos); 2:91a, 215a;
3:66b, 155a; ZḤ 41c. On teḥashim and Tahash
(born to Reumah), see Zohar 2:147b.
 256. And acacia wood… The planks (or
frames) of the Tabernacle were made of acacia
wood, which symbolizes the angels known as
seraphim. Rabbi El’azar demonstrates this
association by verbal analogy: the word ‫עומדים‬
(omedim), standing, upright, describes both the
acacia wood used for the planks and the
seraphim seen by the prophet Isaiah.
“From here on” refers to the continuation of
the list of donations: oil for lighting, spices for
the anointing oil (Exodus 25:6). The anointing oil
was poured not only over Aaron and his sons but
also over the Tabernacle, its furniture, and its
utensils. Here, the oil symbolizes the stream of
emanation issuing from above and flowing upon
the angels.
On the analogy between seraphim and acacia
wood, see Pesiqta de-Rav Kahana 1:3; Shir ha-
Shirim Rabbah on 3:11; Shemot Rabbah 33:4;
35:6; Bemidbar Rabbah 12:8; Zohar 2:147b,
169a, 170a, 233b. On the application of the
anointing oil, see Exodus 30:26; 40:9–15;
Numbers 7:1.
The full verse in Exodus 26 reads: You shall
make the planks for the Dwelling of acacia wood,
upright.
257. Carnelian stones and stones for
setting… These stones were to be engraved with
the names of the twelve tribes and worn by the
high priest on his ephod (a splendid apron) and
in his breastpiece (a kind of pouch). Here, they
allude to twelve angels accompanying Shekhinah
(who is symbolized by the Sanctuary).
The phrase “designated on their own”
apparently refers to the fact that these stones
merit their own separate verse: Carnelian stones
and stones for setting, for the ephod and the
breastpiece.
The phrase “where the priest would gaze”
probably alludes to the Urim and Thummim, the
oracular device contained in the high priest’s
breastpiece. See Exodus 28:30.
On the twelve angels, see Zohar 1:149a–b
(ST). The phrase “for glory and praise” derives
from Targum Onqelos, Exodus 28:2, describing
the clothes of Aaron the high priest. On the
stones evoking the twelve tribes, see Exodus
28:29; 39:7.
258. There are thirteen types… The list of
donations in Exodus 25:3–6 includes thirteen
items before the precious stones are mentioned:
This is the offering that you shall take from them:
gold, silver, and bronze; blue, purple, and
crimson, linen and goat hair; reddened ram
skins, tanned-leather skins, and acacia wood; oil
for lighting, spices for the anointing oil and for
the aromatic incense. Together with the twelve
stones for setting, the total comes to twenty-five,
corresponding to the twenty-five letters in the
first line of the Shema, which symbolizes the union
of Tif’eret and the sefirot surrounding Him in
preparation for His marriage to Shekhinah.
On the first line of the Shema, see above, note
138. On the theme of twenty-five letters, cf. BT
Sotah 36a–b, where the names of the twelve
tribes are described as two sets of twenty-five
letters. The passage from “Moses engraved”
until “mystery of all faith” (below at note 263)
appears also in Zohar 3:264b.
259. Jacob sought to array below…
Corresponding to Moses’ formulation of the first
line of the Shema (unifying Tif’eret with the sefirot
surrounding Him), Jacob sought to unify Shekhinah
by uttering the second line of the Shema. However,
this line consists of only twenty-four letters,
since the Dwelling (symbolizing Shekhinah) had not
yet been constructed. As soon as it was (in the
time of Moses), the Torah records a verset
containing precisely twenty-five letters,
demonstrating that now both Shekhinah and Her
Dwelling were complete.
On Jacob’s uttering of the second line of the
Shema, see BT Pesaḥim 56a, quoted above, note
139. On its kabbalistic significance, see notes
143, 149. On the correspondence between the
Dwelling and the heavenly realms (and all of
Creation), see Tanḥuma, Pequdei 2; above, note
18. The verse in Leviticus opens: He called to
Moses.
260. Therefore, twenty-five types… The
thirteen types of donations for the Dwelling plus
the twelve stones for setting amount to a total of
twenty-five, corresponding to the twenty-five
letters of unification.
Rabbi El’azar refers to traditions concerning
engraved letters that were taught by Rabbi
Shim’on. On a volume containing such secrets,
see Zohar 1:33b, 224a; 3:175b, 264b, 285a,
286b; Vital; Galante. Cf. Zohar 3:156b, 180b.
261. Since the Dwelling was
completed…  Shekhinah, symbolized by the
Dwelling, is called ‫( כה‬koh), “thus,” which is
numerically equivalent to twenty-five, indicating
consummation and unity. The verse in Psalms is
understood as Your devoted ones ‫( יברכו כה‬yevarekhu
koh), will bless koh (namely Shekhinah). The
numerical value of the letters ‫( כ״ה‬kaf, he) also
corresponds to the twenty-two letters of the
Hebrew alphabet plus the three units of the
Bible: Torah, Prophets, and Writings.
On koh as a name of Shekhinah, see Zohar
1:90b, 96a, 152b, 174b; 2:23b, 37b, 79b; 3:145b–
146a; Gikatilla, Sha’arei Orah, 12a–13a. On the
verse in Psalms, see Zohar 2:79b; 3:146a, 267a;
ZḤ 1c (SO).
262. When the people of Israel enact
unification… By uttering the opening two lines
of Shema with devotion and intention, the people
of Israel unify Tif’eret and Shekhinah. By focusing on
each of the forty-nine letters, they stimulate
these letters to join and ascend to their source in
the forty-nine gates of Binah, who is known as
Jubilee. With the elevation of the final three
letters of the second line—the word ‫( ועד‬va-ed),
“and ever”—the gates open and the flow of
emanation descends.
On the gates of Binah, see the statement
attributed to Rav and Shemu’el (BT Rosh ha-
Shanah 21b, Nedarim 38a), “Fifty gates of binah
(understanding) were created in the world, and
all were given to Moses except for one.” See
Naḥmanides, Peirush al ha-Torah, intro, 3–4;
Zohar 1:3b. On Binah as Jubilee, see above, pp.
135–36, n. 381.
According to rabbinic tradition, there are
forty-nine aspects of “pure” and forty-nine
aspects of “impure” in Torah—namely forty-nine
ways by which something can be proven pure
(and thus permitted) and forty-nine ways by
which the same thing can be proven impure (and
thus forbidden). See Midrash Tehillim 12:4, in
the name of Rabbi Yannai: “With every utterance
that the blessed Holy One spoke to Moses, He
offered forty-nine facets of ‘pure’ and forty-nine
facets of ‘impure.’” See above, p. 154, n. 42.
 On the significance of reciting the Shema and
its relation to Torah, see BT Berakhot 10b,
Menaḥot 99b; Mishnat Rabbi Eli’ezer, 13, p. 256;
Midrash Tehillim 1:17.
The phrase ‫( ויכוון כל חד בהו‬vi-khavven kol ḥad be-ho),
“focusing on each one of them,” can also be
rendered: “each one of them [i.e., of Israel]
focusing.”
263. Therefore, one should focus… One
should focus first on the individual letters, and
then on the unification of the divine couple,
which is stimulated and celebrated by the
uttering of the first two lines of the Shema, as
explained by Rabbi Shim’on (above at notes 135–
53).
The phase “entirety of Torah, above and
below” may allude to Tif’eret and Shekhinah, who are
symbolized, respectively, by Written Torah and
Oral Torah.
“The complete ‫( אדם‬adam), Human,” refers to
the unified divine couple, in whose male and
female image the human being was created. See
Genesis 1:27: God created the human in His
image; in the image of God He created him, male
and female He created them. On the divine
significance of adam, see also Ezekiel 1:26;
Liebes, Peraqim, 52.
264. A dispute between Shammai and
Hillel… These two tanna’im differ as to how one
should fulfill the command to recite the Shema
when you lie down and when you rise. The school
of Shammai held that the biblical wording should
be followed literally, while the school of Hillel
disagreed. See M Berakhot 1:3: “The school of
Shammai says, ‘In the evening every person
should recline and recite, and in the morning he
should stand, as is said: when you lie down and
when you rise.’ The school of Hillel says, ‘Every
person recites in his own way, as is said: when
you go on the way (Deuteronomy 6:7).’”
Here Rabbi El’azar explains both views
kabbalistically. Shammai reasons that at night
one should imitate Shekhinah, who rules the night
and reclines; in the morning one should imitate
Tif’eret, who rules the day and stands upright, just
as one stands during the Amidah. Hillel, on the
other hand, emphasizes the union of the divine
couple, insisting that one honors and preserves
this union by imitating their state of pleasurable
comfort, that is, by reciting the Shema in whatever
posture one happens to be in at the time.
Otherwise, by imitating Tif’eret alone (by standing
in the morning) or Shekhinah alone (by reclining in
the evening), one would separate them.
The verse in Deuteronomy, referring to God’s
words, reads: You shall retell them incisively to
your children and speak of them when you sit in
your house and when you go on the way and
when you lie down and when you rise. The
opening word of the verse, ‫( ושננתם‬ve-shinnantem),
can be rendered variously: you shall repeat [or:
rehearse, recite, teach, impart, impress,
inculcate] them; or you shall retell [or: teach]
them incisively [or: diligently, thoroughly]. The
biblical author may be playing with two senses of
the root ‫( שנן‬shnn): “repeat” (based on ‫[ שנה‬shnh]),
and “sharp.” See Deuteronomy 11:19; Tigay,
Deuteronomy; and Alter, Five Books of Moses, on
Deuteronomy 6:7.
265. Therefore, the Male appears… The
six words of the opening line of the Shema
correspond to Tif’eret and the five sefirot
surrounding Him (Ḥesed through Yesod), who all
join as one in preparation for uniting with
Shekhinah. The six words of the second line
correspond to Shekhinah and Her angelic
companions, who also join as one. The united
couple then rises toward the forty-nine gates of
Binah.

See above, note 143. On the principle that

“the law is always according to the school of
Hillel,” see JT Yevamot 1:4, 3b; Sotah 3:4, 19a;
BT Eruvin 6b.
266. Who has aroused… The name ‫( מי‬Mi),
Who, pertains to the Divine Mother, Binah. She is
hidden in a supernal realm, and one wonders
who She really is. This Who has aroused—that is,
from Her issue the lower sefirot, which begin to
reveal the divine mystery.
On Binah as Mi, “Who,” see above, p. 75, n.
217; above, note 2. On the verse in Isaiah, see
Zohar 1:85b–86a.
267. Furthermore, Mi, Who… Rabbi
Shim’on now offers a different interpretation. Mi,
“Who,” can also refer to an even more concealed
realm, apparently Keter. The term east, which
normally refers to Tif’eret, here apparently
designates Ḥokhmah, the primordial point known
as beginning.
The verse from Isaiah now means: Who
[namely Keter] has aroused [and revealed the
divine essence] from the east [i.e., via Ḥokhmah].
268. Afterward… The continuation of the
verse—‫( צדק יקראהו לרגלו‬tsedeq yiqra’ehu le-raglo)—is
sometimes rendered: calling righteousness to
follow Him. However, Rabbi Shim’on
understands this as righteousness calling, etc. As
the process of emanation proceeds, Shekhinah
(known as righteousness) “calls,” announces, and
reveals the higher sefirah of Gevurah, from whom
She derives, thereby proclaiming the reign of the
blessed Holy One. Shekhinah Herself is granted
dominion over the lower worlds. (The word le-raglo
is interpreted below.)
269. Furthermore… who calls whom?…
Although the verse seems to say that
righteousness is called, Rabbi Shim’on explains
that righteousness (namely Shekhinah) calls—
calling now to Her beloved, Tif’eret, who is known
as ‫( אספקלריא המאירה‬ispaqlarya ha-me’irah), “a speculum
that shines,” a resplendent speculum.
‫( לרגלו‬Le-raglo), literally at His foot, apparently
alludes to the sefirot Netsaḥ and Hod, pictured as the
divine legs. Shekhinah stands by these sefirotic
feet, calling to Tif’eret.
The verse from Psalms implies that Shekhinah
will never be silent, will never cease singing to
Tif’eret.

On the phrase ispaqlarya ha-me’irah, “a

resplendent speculum,” see above, note 62. On
the verse from Psalms, see Zohar 1:77b, 86a–b,
178b; 2:256b (Heikh); 3:219a; ZḤ 85b (MhN,
Rut).
270. Rabbi Abba opened a verse… Or, “…
opened (with) a verse.” Scripture indicates the
setting of these psalms to emphasize that
although David was being pursued by King Saul,
he still sang praises to God.
Psalm 34 opens: For David, when he altered
his sense before Abimelech, and he banished him
and he went away. See above, note 222. The full
verse in Psalm 54 reads: When the Ziphites came
and said to Saul, “Is not David hiding among us?”
 271. Although he spoke through the Holy
Spirit… If so, one might argue that David did not
make any effort on his own to praise God; he was
simply a passive vessel of inspiration. However,
the spirit from above does not settle upon a
person until he arouses it from below.
On the principle of “Through arousal below,
there is arousal above,” see Zohar 1:35a, 77b–
78a, 82b, 86b, 88a, 156b, 164a–b, 210b–211a,
233a, 235a, 244a; 2:31b, 35b, 265a; 3:31b, 38b,
40b, 47b, 92a–b, 105a, 110b, 112b, 145a (Piq);
Moses de León, Sefer ha-Rimmon, 144.
272. ‫( מזמור לדוד‬Mizmor le-David)…‫( לדוד מזמור‬Le-
David mizmor)… These titles, whose precise
meaning is unclear, alternate in Psalms. The
interpretation implied here is a reversal of the
rabbinic tradition in BT Pesaḥim 117a: “‫לדוד מזמור‬
(Le-David mizmor), To David, a psalm, indicates that
Shekhinah settled upon him [i.e., came to David and
inspired him] and then he exclaimed a song. ‫לדוד‬
‫( מזמור‬Mizmor le-David), A psalm, to David, indicates
that he exclaimed a song and then Shekhinah
settled upon him.” (The preposition ‫[ ל‬le] can
mean either “of” or “to”.)
Here, according to the challenge imagined
by Rabbi Abba, the wording Mizmor le-David, A
psalm of David, indicates that Shekhinah—identified
with the Holy Spirit and known as mizmor, a psalm
—settled upon David and then he sang. The
alternate wording—Le-David mizmor, Of David, a
psalm—would indicate that David sang first, and
then Shekhinah settled upon him. Since Psalm 63
opens Mizmor le-David, A psalm of David, in this case
the Holy Spirit (or Shekhinah) settled upon David
first, apparently without any effort on his part!
See Midrash Tehillim 24:1, 3; Rashi on
Psalms 23:1; Jacob bar Sheshet, Meshiv Devarim
Nekhoḥim, 92; Todros Abulafia, Sha’ar ha-Razim,
48; Zohar 1:39b, 67a, 239a; 2:50a, 170a; Moses
de León, Sefer ha-Rimmon, 378–79.
273. Well, if he had not focused… Rabbi
Abba explains that even here, inspiration
depended on David’s prior kavvanah, “intention,
concentration, focused awareness.”
(or the Holy Spirit) is called Mizmor, A
Shekhinah
psalm, because She sings constantly to Her
beloved, King Tif’eret. By singing to God, David
showed the world how to imitate this divine
pattern.
According to some commentators, the clause
“‫( אשכח‬Ashkaḥ), (She) found, a body fittingly
prepared” should be rendered “He found a body
fittingly prepared,” i.e., David found Shekhinah
fittingly arrayed. (See Galante; Sullam; Scholem;
cf. above, p. 64, at n. 186.) However, the context
(including the following paragraph) seems to
favor the rendering “She found….”
Galante interprets ‫( והוה מגלי‬va-havah megallei) not
as “and he revealed,” but rather “and he went
wandering in exile” through the desert.
274. ‫( לדוד‬Le-David), Of David—a man
completely arrayed… David, the ideal king,
symbolizes Shekhinah, who is known as Malkhut
(Kingdom) and represents the consummation of
the sefirot. Apparently, the palindromic spelling of
the name ‫( דוד‬David) indicates that he is always
one and the same. On David’s unchangeability,
see Zohar 2:104a–b.
275. When he was in the desert… Being
pursued by King Saul.
276. What praise did he utter?… At first
glance, David’s opening words seem redundant:
‫( אלהים אלי אתה‬Elohim eli attah), God, You are my God.
Rabbi Abba explains that since the name Elohim
can refer to various sefirot, the psalmist continues
by saying eli, my God, specifying Shekhinah, who is
David’s sefirah. (See above, note 274.) Actually,
however, these three Hebrew words can be
interpreted as referring to three sefirotic realms.
Elohim designates Binah, who is known as ‫אלהים חיים‬
(Elohim ḥayyim), “Living God.” Eli refers to all six
sefirot in the cluster of Tif’eret, who is known as
heaven—namely Ḥesed through Yesod. Perhaps, ‫אלי‬
(eli), my God, is understood here as indicating all
the sefirot from ‫( אל‬el), “God,” (a name of Ḥesed)
through ‫( י‬yod), standing for Yesod. Finally, attah,
You, indicates Shekhinah, the Divine Presence, who
is more revealed than the higher sefirot and can be
addressed directly. All of these sefirot issue from,
and were originally contained within, Binah.
On “end of heaven to end of heaven,” see
above, note 214. On Shekhinah as attah, You, see
above, note 234. For various interpretations, see
OY; Galante; MM; Sullam.
277. ‫( אשחרך‬Ashaḥareka), I will search for
You… The simple meaning, I will search for You,
is perfectly adequate; but Rabbi Abba offers a
deeper meaning, based on the root ‫( שחר‬shḥr), “to
be black or dark.” According to this sense, David
declared that he would enhance the darkness of
Shekhinah, who has no light of Her own, by
stimulating Her union with Tif’eret, a white light,
also known as “a resplendent speculum.”
“The world that is coming” often refers to
Binah. See above, p. 22, n. 59. On the black and
white lights, see Zohar 1:51a–b. On the
resplendent speculum, see above, note 62.
278. ‫( ומשחרי‬U-mshaḥarai), Those who seek
me… Again, associating the verb ‫( שחר‬shḥr), “to
seek, search,” with root ‫( שחר‬shḥr), “to be black or
dark.” On this verse, see above, note 92.
279. ‫( ימצאונני‬Yimtsa’uneni), Will find me… The
doubling of the letter ‫( נ‬nun) implies two lights,
Shekhinah and Tif’eret. On the two speculums, see
above, note 62.
280. In a parched and weary land…
Describing the Judean desert, where David was
hiding from King Saul. Since the empty desert
lacks holiness, it has no water—no flow of
emanation. In the next verse, David yearns to
behold God in the sanctuary.
On the desert as an abode of demonic forces,
see Targum Yerushalmi, Deuteronomy 32:10;
Naḥmanides on Leviticus 17:7; Zohar 1:14b,
126a, 169b, 178b, 228a; 2:21a (MhN), 60a, 157a,
184a, 236b–237a; 3:63b.
281. As for us… As David thirsted for God,
so Rabbi Abba and the Companions thirst for the
wisdom of Rabbi Shim’on, both here in Galilee
and soon in the rebuilt Temple in Jerusalem.
On Rabbi Shim’on’s divine status, see Zohar
1:218b, 223a; 2:38a; 3:79b.
282. Have them take Me an offering… On
Moses’ difficulty in understanding an aspect of
the Dwelling, see BT Menaḥot 29a: “It was
taught in the school of Rabbi Yishma’el: Three
things were too difficult for Moses until the
blessed Holy One showed him with His finger,
namely [how to construct] the lamp stand [in the
Tabernacle], [how to recognize precisely] the
new moon, and [how to determine which]
creeping things [are pure and impure].”
Rabbi Abba now raises his own difficulty:
since God gave the offering (namely Shekhinah) to
Moses alone, enabling him to attain intimacy
with Her, how could He then give Her to all the
Children of Israel, instructing them to take Her?
On Shekhinah as ‫( תרומה‬terumah), an offering, see
above, note 12. On Moses’ intimacy with Shekhinah,
see above, note 94, and below. The full verse in
Exodus reads: Speak to the Children of Israel
and have them take Me an offering; from every
man whose heart impels him, you shall take My
offering.
On the passage in Menaḥot, cf. Mekhilta,
Pisḥa 1; Sifrei, Numbers 61; Pesiqta de-Rav
Kahana 5:14; Tanḥuma, Shemini 6, 8;
Beha’alotekha 3, 6; Tanḥuma (Buber), Shemini
11; Beha’alotekha 4, 11; Bemidbar Rabbah 15:4,
10; Pesiqta Rabbati 15; Shemot Rabbah 15:28;
Zohar 2:157b–158a (RM), 221, 241a.
283. the matronita was not with the king…
Eventually, her arrival guarantees that the king
will remain with the people.
‫( מטרוניתא‬Matronita) is an aramaized form of Latin
matrona, “matron, married woman, noble lady, or
(here) queen.”
The expression “are… bolstered” renders
‫( מתיאשי‬mitya’ashei), which is based on the roots ‫אוש‬
(’ush), “to be strong, firm,” or ‫’( אשש‬shsh), “to
strengthen, make firm.” See Isaiah 46:8;
Jeremiah 50:15; Ezra 4:12; Bereshit Rabbah
67:12; Zohar 2:47a; 3:160b; ZḤ 72a (ShS).
284. Similarly, at first… Despite the divine
miracles, Israel felt insecure until Shekhinah
dwelled among them, guaranteeing that the
blessed Holy One would remain with them.
The command Have them take Me an
offering now implies that Israel will share in the
presence of Shekhinah (an offering) along with
Moses. Cf. Vayiqra Rabbah 30:13, in the name of
Rabbi Shim’on son of Pazzi: “As if it were
possible, the blessed Holy One said, ‘Take Me
and I will dwell among you.’ Here is not written
Have them take an offering, but rather Have
them take Me [as] an offering—‘It is Me you are
taking!’” See above, note 12.
Similarly, God assures Israel that He will
place Shekhinah (My dwelling) in their midst.
Shekhinah becomes the Bride of Moses, united with
him, but as such She dwells among the entire
people.
The verse in Numbers reads: It happened on
the day  ‫משה‬ ‫כלות‬ (kallot Mosheh), Moses
consummated, setting up the Dwelling, that he
anointed it and consecrated it and all its
furnishings and the altar and all its
furnishings…. Although in the Masoretic text the
word ‫( כלות‬kallot), consummated, is spelled with a ‫ו‬
(vav), it is interpreted midrashically as if it were
spelled without the vav, so that it can be read ‫כלת‬
(kallat), the bride of, implying that Israel is the
bride of God. Here, Rabbi Abba adopts this
reading but reassigns the roles: the bride is
Shekhinah, who is married to Moses, known as
husband of Elohim (namely husband of Shekhinah).
The reader is left wondering: does the parable’s
king represent God—or Moses?
On kallat Mosheh, the Bride of Moses, see
Pesiqta de-Rav Kahana 1:1; Tanḥuma, Naso 20,
26; Tanḥuma (Buber), Vayishlaḥ 28, Naso 28;
Pesiqta Rabbati 5; Bemidbar Rabbah 12:8; Rashi
on Numbers 7:1; Zohar 1:236b; 2:5b (MhN),
145a, 235a, 245a; 3:4b, 148a, 226b (RM), 254a
(RM); Minḥat Shai on Numbers 7:1. On Moses as
husband of Elohim, see above, note 94.
 On the connection between the ‫( משכן‬mishkan),
Dwelling, and Shekhinah, see Tanḥuma, Naso 22, in
the name of Rabbi Yehoshu’a son of Levi, “Once
the mishkan was erected, Shekhinah descended and
settled among them.”
285. Everywhere, ‫ויהי‬ (va-yhi), it
happened…  ‫( ויהי‬Va-yhi), It happened, is read as
‫( וי היה‬vai hayah), “there was woe,” or ‫( וי הי‬vai, hi),
“woe, wailing.” But how can this possibly apply
to the completion of the Dwelling and the
descent of Shekhinah to earth? Rabbi Abba explains
that as Shekhinah was about to descend, the
demonic Accuser appeared (apparently to accuse
Israel of being unworthy) and darkness
obstructed Her.
See BT Megillah 10b: “Rabbi Levi, or some
say Rabbi Yonatan, said, ‘This matter is a
tradition handed down to us from the Men of the
Great Assembly: Wherever it is said: ‫( ויהי‬Va-yhi), It
happened, this denotes suffering.’… Rav Ashi
said, ‘Va-yhi, It happened, sometimes denotes this
and sometimes not, while ‫( ויהי בימי‬Va-yhi bi-ymei), It
happened in the days of, always denotes
suffering.’”
See Bereshit Rabbah 41:3; Vayiqra Rabbah
11:7; BT Megillah 11a; Zohar 1:16b, 119b;
2:167a; 3:231a; ZḤ 77a (MhN, Rut). On va-yhi and
the verse in Numbers 7, see Tanḥuma, Naso 16;
Tanḥuma (Buber), Naso 24; Bemidbar Rabbah
12:6.
The phrase ‫( חשוך קבל‬ḥashokh qeval), “dismal
darkness,” appears in Targum Onqelos, Exodus
10:22, rendering ‫( חשך אפלה‬ḥoshkeh afelah). See Zohar
2:242b.
286. Fifteen million accusing angels…
Apparently accusing Israel of being unworthy of
Shekhinah.

On the angels’ objection to Shekhinah

descending to dwell among Israel, see Tanḥuma,
Terumah 9; Tanḥuma (Buber), Terumah 8.
287. Shekhinah steeled Herself…  Shekhinah,
who is known as God’s name, broke through the
darkness obstructing Her and descended to
dwell among Israel, thereby causing pain and
suffering to the angels who opposed Her descent.
“Chunks of ice” renders ‫( גזיזין‬gezizin),
“chunks.” See BT Berakhot 18b: “He broke ‫דברדא‬
‫( גזיזי‬gezizei de-varda), “chunks of ice.” See Zohar
2:75a (RR).
On the verse in Psalms in the context of the
Dwelling, see Tanḥuma, Terumah 9; Tanḥuma
(Buber), Terumah 8. Cf. BT Shabbat 88b–89a;
Shir ha-Shirim Rabbah on 8:11; Pesiqta Rabbati
25; Midrash Tehillim 8:2; Zohar 2:3a (Vol. 4, p. 7,
n. 25).
288. Have them take Me an offering…
This wording implies that Israel should take Me
(the blessed Holy One) along with an offering
(Shekhinah), demonstrating the unity of the divine
couple, whose joint presence among Israel
reassures and bolsters them. See the parable
above at note 283, and notes 12, 18, 284.
289. The making of the Dwelling… The
Dwelling in the desert provided a home for
Shekhinah, resembling Her sefirotic abode above.
She is the Holy Spirit, and the Dwelling
represents Her body. All of existence, both divine
and earthly, assumes the pattern of kernel and
shell.
On the correspondence between the
Dwelling and the heavenly realms (and all of
Creation), see Tanḥuma, Pequdei 2; above, note
18. On the image of kernel and shell, see above,
p. 131, n. 369; above, note 84.
290. This Holy Spirit becomes like a
body… In relation to the material Dwelling on
earth, Shekhinah is pure spirit; yet She serves as a
body for “another spirit,” namely Tif’eret. He too
serves as a body (or shell), for a higher spirit (or
kernel).
291. The hard shell… Rabbi Abba compares
existence to a nut with various layers: a thin
outer sheath, a hard shell within, a thin shell
further within, and finally the kernel. These
correspond, respectively, to the physical world,
the demonic hard shell (“ruling the body”), a thin
shell, and the holy kernel.
On the image of the nut, see Zohar 1:19b
(Vol. 1, p. 151, n. 341), 44b; 2:15b (MhN), 233b;
Moses de León, Sefer ha-Mishqal, 156–60;
Scholem, Major Trends, 239; Altmann, Studies,
172–79; Pope, Song of Songs, 574–79.
On the thin shell—known as ‫( נגה‬nogah),
“radiance”—separating the demonic realm from
the holy kernel, see Zohar 2:69a, 81b, 203b,
216a; ZḤ 38a–b; Moses de León, Peirush ha-
Merkavah, 59–60; TZ 18, 36a; Tishby, Wisdom of
the Zohar, 2:463–64, 509.
292. In the Holy Land all is arranged
differently… The demonic Other Side has no
power over the Holy Land, where its shell is split
wide open and blessing pervades the land. As
long as Israel brought offerings in the Temple,
this opening endured and holiness prevailed.
However, when the people sinned, this
stimulated the demonic shell to close the
opening, obstructing holiness and dooming the
Temple to destruction and the people to exile.
On the Holy Land being protected from
demonic forces, see above, note 65. On the
special opening there, see Zohar 2:209b.
293. why is it still a ruin… If the demonic
shell has no lasting power over the Holy Land,
why has the latter not been restored and the
Temple rebuilt? Rabbi Abba explains that once
the people had been punished, the shell was
reopened and, ever since, a holy covering
protects the land by preventing the shell from
closing once again. Yet this same holy covering
prevents the holy flow of blessing from
descending to the land, which explains why the
ruins have not been rebuilt.
On the continued desolation of the Holy
Land, see Sifra, Beḥuqqotai 6:5, 112a;
Naḥmanides on Leviticus 26:16.
294. That covering of a thin curtain… The
thin covering protecting the Holy Land derives
from a higher curtain that protects the holy
realm above from demonic forces. When a
Gentile dwelling in the Holy Land dies, his soul is
not accepted by this covering nor allowed to
ascend through it, and such souls are forced to
roam until finally reaching the realm of impurity.
When a Jew dies in the Holy Land, his soul is
welcomed by the thin covering and conveyed to
holiness above.
See Pirqei de-Rabbi Eli’ezer 34, in the name
of Rabbi Ḥanina: “All Israelites who die outside
the land [of Israel], their souls are gathered into
the land, as is said: The soul of my lord will be
bound in the bundle of life (1 Samuel 25:29). All
Gentiles who die in the land [of Israel], their
souls are cast by a sling outside the land, as is
said: and the soul of your enemies He will sling
from the hollow of a sling (ibid.).”
See BT Shabbat 152a; Zohar 2:151a–b;
3:72b; Moses de León, Shushan Edut, 349–53;
idem, Sefer ha-Mishqal, 57–58; above, pp. 36–37,
n. 105. The full verse in Samuel (recording
Abigail’s blessing of David) reads: If a person
rises to pursue you, to seek your life, the soul of
my lord will be bound in the bundle of life with
YHVH your God, and the soul of your enemies He
will sling from the hollow of a sling.
On every species seeking its own kind, see
BT Bava Qamma 92b: “It was taught in the
Mishnah: ‘Anything attached to something
subject to impurity is itself subject to impurity.
Anything attached to something that remains
pure will itself remain pure.’ It was taught in a
baraita [a Tannaitic tradition not included in the
Mishnah]: Rabbi Eli’ezer said, ‘Not for nothing
did the starling follow the raven, but because it
is of its kind.’”
See Bereshit Rabbah 65:3; Zohar 1:20b,
126b, 137b, 167b.
295. Souls of Israel who depart outside
the land… When a Jew dies outside of the land
of Israel, where demonic forces prevail, his soul
must take a circuitous route to its holy abode.
God rules the entire world, but He
designated seventy heavenly princes to govern
the other nations, whereas only Israel is ruled
directly by Him. In the Zohar these princes are
sometimes pictured as demonic forces. On the
seventy princes, see above, p. 10, n. 27.
See Zohar 2:151a–b; 3:72b. Cf. BT Ketubbot
110b: “Whoever lives in the land of Israel is like
one who has a God; whoever lives outside the
land of Israel is like one who has no God.” See
BT Ta’anit 10a; Tanḥuma, Re’eh 8; Vol. 4, p. 432,
n. 235.
On the process of revolving, cf. BT Ketubbot
111a: “Rabbi Yirmeyah son of Abba said in the
name of Rabbi Yoḥanan, ‘Whoever walks four
cubits in the land of Israel is assured
membership in the world to come.’ Now… aren’t
the righteous outside the land going to be
revived? Rabbi Ila’a said, ‘By rolling [i.e., by
their bones rolling underground to the land of
Israel].’ Rabbi Abba Sala the Great objected,
‘Rolling will be painful to the righteous!’ Abbaye
replied, ‘Tunnels will be made for them
underground.’” See Zohar 1:113b (MhN), 131a;
Moses de León, Shushan Edut, 349–50; idem,
Sefer ha-Mishqal, 57–58.
296. If one whose soul departs in the
Holy Land… Burial of the corpse before nightfall
deprives the roaming demonic forces of a means
of entering the Holy Land.
The passage in Deuteronomy concerns one
who is executed for a capital offense, after which
his body is hung and exposed. The verse reads in
full: You shall not leave his corpse on the tree
overnight, rather you shall surely bury him on
that day, for a hanged body is under God’s curse,
and you shall not defile your land that YHVH your
God is giving you as an inheritance. On the
meaning of under God’s curse, see Tigay,
Deuteronomy; and Alter, Five Books of Moses, ad
loc.
Based on this verse, the Mishnah teaches
that all corpses should normally be buried on the
day of death. See M Sanhedrin 6:5; BT Sanhedrin
46a–b; Zohar 1:169b–170a; 3:88b, 143b–144a
(IR).
297. Limbs and fat that are consumed at
night… According to rabbinic law, sacrificial
portions and fat that were not totally consumed
by fire during the day can be burnt on the altar
throughout the night. Here, Rabbi Abba indicates
that such nighttime offerings were intended to
nourish the demonic forces and keep them at a
distance. Normally, the smoke from sacrifices
ascended in a straight path to heaven, nourishing
the holy powers. However, the smoke from these
nightly offerings ascended in a twisted way,
finally reaching the haunt of evil spirits in the
north (the direction associated with harsh
Judgment). “From that opening” in the north, the
impure forces were nourished and assuaged;
consequently they did not enter the Holy Land or
wreak havoc. See above, notes 64, 66.
298. Bodies of the righteous that were
not lured… If a person is lured by the pleasures
of this world, which derive from the demonic
realm, then after death his body will be defiled
by the spirit of impurity. If one is extremely
righteous and abstains from those pleasures,
then his body will remain pure after death. The
delight of feasting on Sabbath and festivals, as
well as the pleasure deriving from fulfilling
various mitsvot (such as sexual union with one’s
spouse), are permitted and holy.
In normative Jewish law, all corpses are
impure. See Numbers 19:14; BT Sukkah 25b;
Bava Batra 58a; Sanhedrin 39a. However,
according to a statement attributed to the
prophet Elijah in Midrash Mishlei 9:2, “No
impurity contaminates the righteous [who have
died].”
 See Tosafot, Yevamot 61a, s.v. mi-magga; idem,
Bava Metsi’a 114a–b, s.v. mahu; BT Bava Metsi’a
86a; Naḥmanides on Numbers 19:2; Zohar
1:125a, 168a (Vol. 3, pp. 15–16, n. 106); Baḥya
ben Asher, Kad ha-Qemaḥ, 35; Ta-Shma, Ha-
Nigleh she-ba-Nistar, 35–36.
299. One whose soul departs outside the
Holy Land… If someone has died outside the
land of Israel (where demonic forces prevail) and
his body is then brought to the land for burial,
that corpse defiles the Holy Land, though only
temporarily. God blows a new spirit from above
to dispel the impure spirit.
See JT Kil’ayim 9:4, 32c–d; Bereshit Rabbah
96 (p. 1240); Tanḥuma, Vayḥi 3; Tanḥuma
(Buber), Vayḥi 6; Zohar 1:225b–226a; 2:151b;
3:72b; Moses de León, Shushan Edut, 349–50;
idem, Sefer ha-Mishqal, 57–58.
300. As for Joseph… Joseph led a pure life
and resisted being seduced by Potiphar’s wife, so
he was not contaminated by the impure spirit
even though he lived outside the land of Israel.
Still, out of respect for the Holy Land, he did not
want his corpse to be brought there for burial.
He demanded only that his bones eventually be
interred there. See Zohar 1:21b.
301. Jacob did not die… In a sense, Jacob
never died. Further, his body was embalmed and
remained intact. Since “his bed was complete”
(i.e., all his sons were virtuous), the demonic
force had no power over him.
The twelve tribes may correspond to the
twelve camps of angels accompanying Shekhinah.
The seventy souls (or descendants of Jacob) may
correspond to the seventy branches of the Tree
of Life (extending from the seven sefirot from Ḥesed
through Shekhinah).On the relation between
Shekhinah and the twelve tribes, see above, p. 75,
n. 217. On the seventy souls, see Exodus 1:4;
Deuteronomy 10:22.
On Jacob’s immortality, see BT Ta’anit 5b, in
the name of Rabbi Yoḥanan: “Jacob our father
did not die…, as is said: Do not fear, My servant
Jacob—declares YHVH—do not be dismayed, O
Israel! For I will save you from afar, your seed
from the land of their captivity (Jeremiah 30:10).
The verse compares him to his seed; just as his
seed is alive, so he too is alive.”
See Rashi and Naḥmanides on Genesis
49:33; Tosafot, Ta’anit 5b, s.v. ya’aqov avinu; Zohar
1:235b, 248b; 2:48b, 174a; ZḤ 76c (MhN);
Moses de León, Sefer ha-Rimmon, 108–9, 370;
idem, Commentary on the Ten Sefirot, 336b.
On Jacob’s bed being complete, see BT
Pesaḥim 56a, in the name of Rabbi Shim’on son
of Lakish: “[Upon his deathbed] Jacob wished to
reveal to his sons the end of days, but Shekhinah
departed from him [depriving him of inspiration].
He said, ‘Perhaps, Heaven forbid, there is a
blemish in my bed [i.e., someone unfit among my
children], like Abraham, from whom issued
Ishmael, or like my father Isaac, from whom
issued Esau.’ His sons answered him, ‘Hear, O
Israel! [i.e., Jacob]. YHVH is our God, YHVH is one—
just as there is only one in your heart, so there is
only one in our heart.’ At that moment our father
Jacob opened and exclaimed, “Blessed be the
name of His glorious kingdom forever and ever!”
See Sifra, Beḥuqqotai 8:7, 112c; Sifrei,
Deuteronomy 31, 312; Vayiqra Rabbah 36:5; Shir
ha-Shirim Rabbah on 4:7; Tanḥuma (Buber),
Vayetse 4; above, notes 139, 149.
 302. he is the body of the supernal
image… Jacob embodied Tif’eret, the trunk of the
sefirot. Further, according to rabbinic tradition, his
image is engraved on the Divine Throne. Jacob’s
beauty resembled that of Tif’eret, who embraces
all aspects of the sefirot from Ḥesed through Yesod.
His beauty also resembled the original pristine
beauty of Adam, whose sin he rectified. Since
Jacob’s body was so perfect and totally
uncontaminated by impurity, it was preserved by
embalming and brought intact to the Holy Land
for burial.
On Jacob’s image being engraved on the
Divine Throne, see Bereshit Rabbah 68:12; Vol.
3, pp. 332–33, n. 177. On his beauty, see BT Bava
Batra 58a: “The beauty of our father Jacob
resembled the beauty of Adam.” See BT Bava
Metsi’a 84a; Zohar 1:35b (where Jacob rectifies
the flaw of Adam’s sin), 142b, 145b–146a, 222a;
ZḤ 65a (ShS).
On the significance of Jacob’s embalming,
see Zohar 1:250b–251a. On his burial in the Holy
Land, see Zohar 1:225b–226a. The verse in
Genesis 47 (addressed by Jacob to Joseph) reads:
I will lie down with my fathers, and you will carry
me from Egypt and bury me in their burial place.
303. As for other inhabitants of the
world… By dying in the Holy Land, they escape
the torments that normally afflict those who die
elsewhere: their bodies are not subjected to ḥibbut
ha-qever (beating in the grave), and their souls
avoid any torment.
On ḥibbut ha-qever, administered by the Angel of
Death or other heavenly or demonic beings, see
3 Enoch 28:10; Beit ha-Midrash, 1:150–52; 5:49;
Sefer Ḥasidim, ed. Margaliot, par. 30; Zohar
1:185a; 2:151a, 199b; 3:126b–127a.
 304. The soul of a human is called by
three names…  Nefesh (soul) is the basic power
animating the human being. The two higher
levels of soul are ruaḥ (spirit, breath) and nishmeta
(Hebrew neshamah, “breath, soul”). After death,
nefesh remains stationed by the corpse in the
grave until the body decomposes, though from
there she roams the world.
On the three aspects of the soul, see Zohar
1:62a, 81a (ST), 83a–b, 206a, 224b; 2:95a–b,
182a; 3:25a, 70b; ZḤ 6d (MhN); Tishby, Wisdom
of the Zohar, 2:684–722. Cf. Bereshit Rabbah
14:9; Devarim Rabbah 2:37. On the soul
maintaining contact with the corpse, see JT
Yevamot 16:3, 15c; Bereshit Rabbah 100:7;
Vayiqra Rabbah 18:1; BT Shabbat 152b–153a. On
departed souls perceiving the pain of the living,
see BT Berakhot 18b. On their pleading for
mercy, see BT Ta’anit 16a; Zohar 1:225a; 3:70b–
71b; and below.
305. Ruaḥ enters the earthly Garden…
Upon death, ruaḥ enters the earthly Garden of
Eden, where she assumes a shape resembling
her earthly body. On special occasions, she
ascends to the heavenly Garden of Eden, and
afterward returns to her place in the earthly
Garden.
The verse in Ecclesiastes now implies that
the ruaḥ will return intermittently to Elohim, namely
to Shekhinah, who dwells in the celestial Garden.
The full verse reads: The dust will return to the
earth, as it was, and the spirit will return to God
who gave it.
According to Kabbalah, before descending to
earth each soul is clothed in an ethereal body
resembling the physical body she will inhabit on
earth. She retains this form while in the physical
body until shortly before death, and then regains
it afterward.
On the ethereal body, see Naḥmanides on
Genesis 49:33; Zohar 1:7a, 38b (Heikh), 81a
(ST), 90b–91a, 115b (MhN), 131a, 217b, 219a,
220a, 224a–b, 227a–b, 233b; 2:11a, 13a–b, 96b,
150a, 156b–157a, 161b; 3:13a–b, 43a–b, 61b,
70b, 104a–b; ZḤ 10b–c (MhN), 90b (MhN, Rut);
Moses de León, Sefer ha-Rimmon, 390; idem,
Seder Gan Eden, 133; Scholem, Shedim Ruḥot u-
Nshamot, 215–45; idem, Kabbalah, 158–59;
idem, On the Mystical Shape of the Godhead,
251–73; Tishby, Wisdom of the Zohar, 2:770–73.
Cf. Rashi on BT Ḥagigah 12b, s.v. ve-ruḥot u-nshamot.
On the Sabbath and festival ascent, see above, p.
21, n. 58. Cf. above at note 190.
306. Neshamah ascends immediately to her
place… Upon death, this highest level of soul
ascends to the heavenly Garden of Eden, the
dwelling place of Shekhinah, whence neshamah issued
into the world. Returning to her source, neshamah
kindles the lamp of Shekhinah, who is encompassed
by neshamah below and by the higher sefirot above.
On Shekhinah being stimulated by the soul, see
Zohar 1:60a–b, 235a, 244a–b, 245b.
307. When inhabitants of the world are in
need… At such times, they go to the cemetery
and pray, and nefesh (inhabiting the grave) flies to
the Garden of Eden, where it arouses ruaḥ, who
arouses the patriarchs (who are buried in the
cave of Machpelah, adjoining the Garden). From
there, ruaḥ ascends to the celestial Garden to
arouse neshamah.
The various discussions and presentations of
matters of the soul harmonize with one another.
 According to the Zohar, the cave of
Machpelah leads to the Garden of Eden. See
Zohar 1:81a (ST), 127a, 219a; 2:151b; ZḤ 79d
(MhN, Rut). On praying for mercy at the
cemetery, see BT Ta’anit 16a, 23b; Bava Metsi’a
85b; Qohelet Rabbah on 10:10; Zohar 1:225a;
3:70b–71b.
308. When neshamah is hindered from
ascending… Apparently due to sins during her
time on earth. In such a case, both ruaḥ and nefesh
are also unsettled. These three aspects of soul
correspond to three sefirot, as Rabbi Abba
proceeds to explain.
On the nefesh mourning over the body, see JT
Mo’ed Qatan 3:5, 82b; Bereshit Rabbah 100:7;
Vayiqra Rabbah 18:1; BT Shabbat 152a;
Tanḥuma, Miqqets 4; Zohar 1:122b (MhN), 218b–
219a, 226a; ZḤ 75c, 83a, 83d–84a (all three
MhN, Rut); Moses de León, Sefer ha-Rimmon,
396–97.
On the expression “breeding worms,” cf.
Exodus 16:20. On the punishment of the grave,
see above, note 303.
309. Nefesh has no light of her own… In the
sefirotic realm, Shekhinah is nefesh. She has no light
of Her own but simply reflects the light of the
higher sefirot. Her body consists of the throne and
Her accompanying angels, nourished by Her.
On Shekhinah as the soul of Her angelic body,
see Zohar 1:245a–b; below at note 326; Idel,
“Olam ha-Mal’akhim bi-Dmut Adam.” Cf. above
at note 204: “the body of the Throne”; and also
pp. 6–7, n. 19.
The image of Shekhinah having no light of Her
own derives from a medieval astronomic
description of the moon. See Ibn Ezra on Exodus
3:15; Radak on Genesis 1:16; Zohar 1:20a, 31a,
124b–125a, 132b, 179b, 181a, 233b, 238a, 249b;
2:43a (Piq), 90b–91a, 145b, 215a, 218b; 3:113b;
Moses de León, Shushan Edut, 338; idem, Sefer
ha-Rimmon, 113, 188, 257; idem, Sheqel ha-
Qodesh, 68–69 (85–86); idem, Sod Eser Sefirot
Belimah, 381. Cf. BT Shabbat 156a. Similarly,
Shekhinah is described as “a speculum that does
not shine.” See above, note 62.
The full verse in Proverbs reads: She rises
while it is still night and provides food for her
house [or: household] and a portion for her
maidens.
310. Ruaḥ is the one who rides on this
nefesh… The sefirotic ruaḥ is Tif’eret, who controls
and illumines Shekhinah.
311. Neshamah is the one who generates
this ruḥa… The supernal neshamah is Binah, the
Divine Mother who generates the lower sefirot,
including the central sefirah of Tif’eret, also known
by the Hebrew term ruaḥ (Aramaic ruḥa).
312. Until this supernal neshamah
ascends… Until Binah ascends to the highest
sefirah, Keter, by whom She is filled with the flow of
emanation, Tif’eret cannot enter the Garden of
Shekhinah nor can Shekhinah settle on Her angelic
throne.
313. Similarly, all below… Although
forming a single entity, the three aspects of soul
separate when a human being dies. Neshamah
ascends to Shekhinah (pictured as a well); ruaḥ
enters the earthly Garden of Eden; nefesh settles
in the grave. See above at notes 304–6.
314. Nefeshabove… where is the grave?…
If Shekhinah corresponds to nefesh, where is Her
corresponding grave? Rabbi Abba explains that
this is the hard demonic shell, which lies beneath
the body of the angelic throne.
 On the hard shell, see above, note 291.
315. When nishmeta is adorned above…
Upon death, neshamah (Aramaic nishmeta) ascends
to the abode of Shekhinah. On Sabbath and
festivals, ruaḥ ascends from its place in the
earthly Garden of Eden and visits neshamah. As
these special days conclude, ruaḥ returns to the
earthly Garden, still sparkling with radiance from
above, which it shares with nefesh below. Then
nefesh rises within the grave, assuming a form
that resembles its former earthly body, and the
bones themselves praise God. The future tense,
will say, refers to the time after death, in the
grave.
On the Sabbath and festival visits, and the
image assumed by the soul, see above, note 305.
316. If the eye were permitted to see…
Human foolishness blinds one from seeing deeply
and comprehending the basis of existence. See
BT Ḥagigah 12b: “Rabbi Yose said, ‘Woe to
creatures, for they see but do not know what
they see; they stand but do not know on what
they stand!’”
See Zohar 1:99a, 175b, 195b, 203b, 224a,
226b; 2:23b; 3:77a. On the phrase “if the eye
were permitted to see,” see BT Berakhot 6a;
Zohar 3:104b.
317. On the night of Rosh Hashanah…
Each nefesh pleads for mercy for the living. Then,
once the verdict has been pronounced, she may
inform a person in a dream, stimulating him to
mend his ways.
On spirits hearing a decree on Rosh
Hashanah, see BT Berakhot 18b. Cf. Avot de-
Rabbi Natan A, 3; Sefer Ḥasidim (ed.
Wistinetzki), par. 1543; Sefer Ḥasidim (ed.
Margaliot), par. 18.
On the passage from Job, see Zohar 1:183a.
The verses read in full: In a dream, a vision of
night, when deep sleep falls upon humans in
slumber upon the bed, He then uncovers human
ears, ‫( ובמוסרם יחתום‬uv-mosaram yaḥtom), and with a
warning, terrifies them [or: and seals their
warning]. ‫מוסר‬ (Musar) means “discipline,
chastisement, reproof, correction, instruction,
training, exhortation, warning.”
318. On the night when decrees issue…
On Hosha’na Rabbah (the seventh day of Sukkot), the
divine decrees for the coming year issue from
above. On that night, anyone who is destined to
die during the year does not see his shadow by
the light of the moon, since this image
(associated with the ethereal body) is seized by
cohorts of the angel Yedomi’am, who is
appointed over the engraved and sealed decrees.
The idea that divine decrees are finalized on
Hosha’na Rabbah derives from medieval sources. See
Simḥah ben Samuel, Maḥazor Vitri, pp. 444–45;
Abraham ben Nathan ha-Yarḥi, Sefer ha-Manhig,
2:402–3 (and parallels cited there by Raphael);
Zohar 1:220a (standard edition); 3:31b–32a;
Wilhelm, “Sidrei Tiqqunim,” 130–43; Tamar,
“Hosha’na-Rabbah ke-Yom Ḥittum ha-Din”; Ta-
Shma, Ha-Nigleh she-ba-Nistar, 30–31.
The notion and significance of not seeing
one’s shadow by the light of the moon derives
from European folklore and German Hasidism.
See Eleazar of Worms, Ḥokhmat ha-Nefesh, 12a;
Sefer Ḥasidim (ed. Wistinetzki), par. 1544; Sefer
Ḥasidim (ed. Margaliot), par. 452; Naḥmanides
on Numbers 14:9; Zohar 1:217b (Vol. 3, p. 313,
n. 58), 220a (standard edition), 257b (Hash);
3:13b; Baḥya ben Asher on Numbers 14:9;
Recanati on Numbers 14:9, 74d–75a; Kolbo, par.
52; Ginzberg, Legends, 5:108; Trachtenberg,
Jewish Magic and Superstition, 214–25; Wilhelm,
“Sidrei Tiqqunim,” 130–43; Weinstock, “Ha-Adam
ve-Tsillo”; Tishby, Wisdom of the Zohar, 2:771,
831–32; Ta-Shma, Ha-Nigleh she-ba-Nistar, 30.
Cf. BT Horayot 12a. On the ethereal body, see
above, note 305.
On the angel Yedomi’am, see ZḤ 82d (MhN,
Rut); Margaliot, Mal’akhei Elyon, 62–63; cf.
above, note 52. On the wording “in engraved
mystery of a signet ring in clear script,” see
Targum Onqelos, Exodus 28:11; and Rashi on the
verse.
319. The nefesh that we have mentioned…
Above at note 317. If such a nefesh sees someone’s
shadow being lifted to heaven by the angels, she
knows that the person is destined to die in the
coming year.
Yedomi’am’s cohorts bring the shadow to the
chief angel, Metatron, who awaits it eagerly. The
verse in Job reads: like a slave [or: servant]
panting [or: he pants] for [evening’s] shadow. On
Metatron as a servant, see above, pp. 81–82, n.
232.
320. For there is a nefesh… After death,
souls of certain sinners wander constantly
without rest.
On the image of the sling, see BT Shabbat
152a, in the name of Rabbi Eli’ezer: “The souls of
the righteous are treasured away under the
Throne of Glory, as is said: The soul of my lord
will be bound in the bundle of life. Those of the
wicked are continually muzzled, while one angel
stands at one end of the world and another
stands at the other end, and they sling their
souls [i.e., the souls of the wicked] to each other,
as is said: The soul of your enemies He will sling
from the hollow of a sling.”
See above, note 294; pp. 36–37, n. 105;
Moses de León, Shushan Edut, 349. 352–53. The
full verse in Samuel (recording Abigail’s blessing
of David) reads: If a person rises to pursue you,
to seek your life, the soul of my lord will be
bound in the bundle of life with YHVH your God,
and the soul of your enemies He will sling from
the hollow of a sling.
321. The one destroyed with the body…
The biblical punishment of ‫( כרת‬karet), being “cut
off,” is reserved for certain grave offenses. See
Genesis 17:14; Leviticus 7:20–21, 27; 19:8;
Numbers 9:13. Targum Onqelos renders ‫( ונכרתה‬ve-
nikhretah), shall be cut off, as ‫( וישתיצי‬ve-yishteitsei),
shall be destroyed.
322. cut off from another place… Such a
nefesh is cut off from ruaḥ, who dwells before Me,
so she cannot enjoy supernal bliss nor discover
what transpires in the world. Cf. Naḥmanides on
Leviticus 18:29.
323. A nefesh who finds rest… The angel
Yedomi’am shows her the glory and bliss of the
Garden of Eden, where she cleaves to her ruaḥ.
The ruaḥ’s garment apparently refers to the
ethereal body. See above, note 305. For another
interpretation, see OY; MmD. On Yedomi’am, see
above, note 318.
324. When that ruaḥ ascends… On Sabbath
and festivals, when ruaḥ ascends to the celestial
Garden of Eden to join neshamah, nefesh is
illumined. Meanwhile, neshamah is bound within
Shekhinah, who is known as End of Thought—the
consummation of emanation, which begins in the
Divine Mind. Shekhinah represents the sefirotic
nefesh, who is bound on these special occasions
within supernal ruaḥ (Tif’eret), who is bound within
supernal neshamah (Binah), who is bound within Ein
Sof. See above, notes 309–11.

325. Then, tranquility of nefesh below…

This nefesh is thereby linked with (and
“corresponds to”) the supernal nefesh, Shekhinah,
and through Her with even higher realms.
The word ‫( את‬et), with, alludes to Shekhinah. See
above, note 179. On the verse in Samuel, see
above, note 320.
326. When the moon… descends… When
Shekhinah descends from Her union with the higher
sefirot, She illumines all Her camps of angels. On
Shekhinah’s angelic body, see above, note 309.

327. Similarly, this lower nefesh

descends… As a Sabbath or festival concludes,
the human nefesh descends back to the grave,
where she illumines and energizes all the limbs
and bones of the corpse, transforming them into
a spiritual entity that rises to glorify God. See
above, note 315.
The full verse in Isaiah reads: YHVH will guide
you always; He will satisfy  ‫( נפשך‬nafshekha), your
thirst [or: soul] ‫( בצחצחות‬be-tsaḥtsaḥot), in parched
regions, and invigorate your bones. You will be
like a well-watered garden, like a spring whose
waters do not fail. Rabbi Abba understands the
rare word ‫( בצחצחות‬be-tsaḥtsaḥot), in parched
regions, to mean “with radiancies,” based on the
root ‫( צחח‬tsḥḥ), “to gleam.” See Zohar 1:113b–
114a (MhN), 141a, 224b; 2:97a, 210b.
“Triple tranquility” refers to that of all three
aspects of the soul: nefesh, ruaḥ, and neshamah.
 328. Song of ascents… The simple sense of
ascents is uncertain. It may refer to pilgrimage
to Jerusalem, or it could be a musical term. Here,
Rabbi Shim’on interprets it as referring to angels
on high “from the side of supernal powers,” i.e.,
who derive from the side of Gevurah (Power).
These heavenly singers correspond to the Levites
who sang in the Temple and who are associated
with Gevurah. The angels’ multiple rungs and
ranks may correspond to the many watches of
the Levites.
According to Numbers 8:25, From the age of
fifty years he [the Levite] shall retire from the
legion of service and serve no more. Here, the
fifty years allude to the fifty years of the Jubilee,
which symbolizes Binah, the source of Gevurah and
of the angels. Binah also contains fifty gates.
On the semi-retirement of the Levites, see
Zohar 1:249b (Vol. 3, p. 533, n. 992). On the
Levitical (and angelic) watches, see below, note
339. On Binah as Jubilee, see above, pp. 135–36, n.
381. On the fifty gates of Binah, see above, note
262. On the verse in Psalms, see Midrash
Tehillim 125:1; Zohar 1:231b.
329. they trust in Him through deeds…
Based on the merit of their virtuous conduct. See
BT Berakhot 17b.
330. the righteous do not rely on their
deeds… Because they fear that they are
unworthy or may succumb to sin.
When Abraham went to Egypt with Sarah, he
pretended that she was his sister and not his
wife, because he feared that otherwise the
Egyptians might kill him and take her. A similar
fear overcame Isaac when he was in Gerar. Jacob
felt intense fear when he was about to encounter
his brother Esau, whom he had cheated.
331. But surely it is written ‫( ככפיר‬ki-khfir),
as a young lion… The lion is known by various
Hebrew names, and ‫( כפיר‬kefir) refers specifically
to a young lion, who is still relatively weak and
small, not yet totally confident. The trust of the
righteous is compared to the confidence of this
young beast.
The word ‫( שחל‬shaḥal) is one of various biblical
terms for “lion.” See Job 4:10, and Rashi, ad loc.
On ‫( שחץ‬shaḥats), “pride,” as another of these
terms, see BT Sanhedrin 95a; Avot de-Rabbi
Natan A, 39; B, 43; Midrash Mishlei 20:2; Rashi
on Job 28:8.
332. Consequently, Those who trust in
YHVH… Although now the righteous are not fully
confident, trusting only as a young lion, in the
time to come they will trust like Mount Zion,
which is never shaken.
On the comparison between the righteous
and Mount Zion, cf. BT Berakhot 58b; Midrash
Tehillim 125:1.
333. And you, my sons… Rabbi Shim’on
celebrates the trust of the Companions, which
even now is as firm as Mount Zion.
334. Just as this day has illumined us…
Through engaging in Torah. New interpretations
of Torah are crowned in the presence of the
Ancient of Days.
The term the Ancient of Days appears in
Daniel 7:9: As I watched, thrones were placed,
and the Ancient of Days sat—His garment like
white snow, the hair of His head like clean fleece,
His throne flames of fire, its wheels blazing fire.
In the Zohar this name designates the primordial
sefirah of Keter.

In BT Pesaḥim 119a, secrets of Torah are

referred to as “things hidden by the Ancient of
Days.” See the rabbinic blessing in BT Berakhot
17a: “May your steps run to hear words of the
Ancient of Days!” On the crowning of words of
Torah in the presence of the Ancient of Days, see
Zohar 1:4b. See also BT Bava Batra 91b; Zohar
1:8b–9a; 2:134b, 168a; 3:20a, 105b, 138b (IR),
232b.
335. They sat until night split… Until
midnight, the time appropriate for adorning
Shekhinah, the Holy Chariot.

On the midnight ritual of Torah study, see

above, note 74. The reading ‫( יתבו‬yetavu), “they
sat,” appears in M5, N41, and Cremona. Other
witnesses (O2, O17, OY, and Mantua) read: ‫בתו‬
(batu), “they spent the night,” i.e., slept.
336. Song of Songs, which is Solomon’s…
In Shir ha-Shirim Rabbah 1:12 (on 1:2), various
opinions are offered as to where and when the
Song of Songs was uttered: at the crossing of the
Red Sea, at the giving of the Torah on Mount
Sinai, as the Tabernacle was erected in the
desert, or when the Temple was built. However,
Rabbi Yose insists that this perfect song must
have been composed and sung at the moment of
perfection: when King Solomon completed the
Temple and Shekhinah descended to dwell on earth.
According to the Midrash, just as the moon
does not become full until the fifteenth day of its
cycle, so it remained incomplete until the
glorious reign of Solomon in the fifteenth
generation from Abraham. See Pesiqta de-Rav
Kahana 5:12; and Shemot Rabbah 15:26: “When
Solomon appeared, the disk of the moon became
full.” Here, the moon symbolizes Shekhinah.
See Tanḥuma (Buber), Bo 15; Pesiqta Rabbati
15; Zohar 1:73b–74a, 150a, 223a, 225b, 238a,
243a, 249b–250a; 2:11a, 28b, 85a; 3:40b, 46a,
61a, 74b, 181b, 297a; ZḤ 37d and esp. 83b
(MhN, Rut); Moses de León, Shushan Edut, 342;
idem, Sefer ha-Rimmon, 24, 47.
337. Moses fashioned the Dwelling… As
Moses completed the Dwelling (or Tabernacle) in
the desert, a heavenly Dwelling was also erected
—that of the chief angel and Prince of the World,
Metatron. The phrase “and nothing further”
alludes to an even higher Dwelling, in the realm
of Binah.
For Rabbi Yose, apparently, the passive
construction, The Dwelling was erected (instead
of the active, he erected the Dwelling), alludes to
the erection of a heavenly Dwelling.
Alternatively, the definite article the (Dwelling)
alludes to the heavenly Dwelling; or the
Dwelling, without further specification, includes
the heavenly Dwelling.
See Bemidbar Rabbah 12:12, in the name of
Rabbi Simon: “When the blessed Holy One told
Israel to erect the Dwelling, He hinted to the
angels that they too should construct a Dwelling.
When it was erected below, it was erected above;
and that is the Dwelling of the Youth named
Metatron, in which he offers up the souls of the
righteous to atone for Israel in the days of their
exile.”
See Tanḥuma, Naso 18; Pesiqta Rabbati 5,
22b; Zohar 1:35a; 2:159a (standard edition),
164a, 169b, 235b, 240a; 3:3b; Baḥya ben Asher
on Exodus 40:17. On the Dwelling above that of
Metatron, see Zohar 2:159a (standard edition),
235b, 240a. On the various Dwellings, see
Tishby, Wisdom of the Zohar, 3:869–72. On
Metatron, see Tishby, Wisdom of the Zohar,
2:626–31; Scholem, Kabbalah, 377–81. On
Metatron as Youth, see 3 Enoch 4:10; BT
Yevamot 16b; Vol. 4, p. 359, n. 563.
On Moses bringing Shekhinah down to earth,
see Bereshit Rabbah 19:7 (quoted below, note
392); Pesiqta de-Rav Kahana 1:1; Shir ha-Shirim
Rabbah on 5:1; Tanḥuma, Pequdei 6, Naso 16;
Tanḥuma (Buber), Naso 24; Pesiqta Rabbati 5,
18b; Bemidbar Rabbah 13:2; Gikatilla, Sha’arei
Orah, 8a–9a.
338. When the First Temple was built…
When Solomon completed the Temple in
Jerusalem, Binah (the Temple above) radiated Her
light through all the worlds. Then, the angels
above and Israel below opened in song.
On the heavenly and earthly temples, see
Mekhilta, Shirta 10; JT Berakhot 4:5, 8c;
Tanḥuma, Vayaqhel 7; Pequdei 1–3; Shemot
Rabbah 33:4; Midrash Tehillim 30:1.
The expression “became fragrantly firm”
renders ‫( אתבסם‬itbassam), “was sweetened” or “…
firmly established.” The root ‫( בסם‬bsm) conveys
both senses. See Bereshit Rabbah 66:2; Midrash
Shemu’el 26:4; Zohar 1:30b, 31a, 34a, 37a, 56a,
137a; 2:10a, 94a, 105a, 147b, 168a, 227a; 3:18a;
Bronsnick, “Ha-Shoresh ‘Bsm’”; Scholem, Major
Trends, 165, 388, n. 44; idem, Kabbalah, 228.
“Windows” renders ‫( משקופי‬mashqofei). The
Hebrew term ‫( משקוף‬mashqof) means “lintel,” but
here mashqofei connotes “windows, window
openings, window frames,” apparently based on
‫( שקפים‬shequfim) in 1 Kings 6:4; 7:4. See Zohar
2:172a, 181a, 241b; ZḤ 15c (MhN), 76c (MhN,
Rut), 90b–d (MhN, Rut).
The interpretation “Song of Songs—song of
those musicians” is based on a midrashic
rendering of ‫( שיר השירים‬Shir ha-Shirim), Song of
Songs, as: ‫( שיר שאמרו אותו השרים השוררים‬shir she-ameru oto
ha-sharim ha-shorerim), “a song uttered by the
chanting singers.” See Shir ha-Shirim Rabbah
1:12 (on 1:2); Zohar 2:18b–19a (MhN); Liebes,
Torat ha-Yetsirah shel Sefer Yetsirah , 123–25.
339. King David… King Solomon… Both of
their songs involve heavenly singing; but the
difference between them is that when David
ruled, the Temple had not yet been built, so the
Levitical musicians and singers were not were
arranged in their ‫( משמרות‬mishmarot), “watches,” or
rotating divisions. Consequently, their
corresponding angelic minstrels were not
arranged above.
The term ‫( משמרות‬mishmarot) refers both to the
rotating divisions of priests and Levites in the
Temple and to the three “watches” of the night.
See BT Berakhot 3a (referring to the latter
sense): “There are mishmarot, ‘watches’ in heaven,
and there are watches on earth.”
See Zohar 1:159a, 189a, 231a–b; 2:173a–b,
195b; 3:64b; ZḤ 6a (MhN).
340. On the day that the Temple was
erected… The heavenly and earthly singers were
arranged, Shekhinah began to shine, and Song of
Songs (the most sublime praise) was chanted for
the Divine King.
is “the lamp that does not shine” on
Shekhinah
Her own, since She needs illumination from
above. Similarly, She is called “a speculum that
does not shine.” See above, note 62.
 The expression “the King who possesses
peace” appears in Shir ha-Shirim Rabbah 1:12
(on 1:2), in the name of Rabbi Natan in a
discussion on the authorship of Song of Songs:
“The blessed Holy One Himself uttered it in His
majestic glory, as is said: Song of Songs, ‫אשר לשלמה‬
(asher li-Shlomo], which is Solomon’s (Song of Songs
1:1)—‫( למלך שהשלום שלו‬la-melekh she-ha-shalom shello), of
the King who possesses peace.” Here, ‫שלמה‬
(Shelomo), Solomon, is construed as ‫( שלמו‬shelomo),
“His peace.”
In the Zohar, “the King who possesses
peace” symbolizes the masculine divine potency,
spanning the entire configuration of sefirot from
Binah (or Ḥokhmah) through Yesod. This potency
contains (or “possesses”) Yesod, who is called
“peace” because He mediates between the right
and left poles of the sefirot, or because He unites
Tif’eret with Shekhinah. See BT Shabbat 152a, where
Rabbi Shim’on son of Ḥalafta refers to the
phallus as “peacemaker of the home.” On “the
King who possesses peace,” see above, note 26;
ZḤ 62b (ShS).
On Song of Songs transcending all other
songs, see Shir ha-Shirim Rabbah 1:11 (on 1:1).
Rabbi Yose describes Song of Songs as Holy of
Holies based on the statement by Rabbi Akiva (M
Yadayim 3:5), who insisted on the sanctity of this
book: “The whole world is not worth the day on
which Song of Songs was given to Israel; for all
the Writings [the third division of the Bible] are
holy, and Song of Songs is Holy of Holies.”
341. In the Book of Adam… This ancient
source predicted that the patriarchs would
stimulate the supernal beings above and Israel
below to celebrate the completion of the Temple
by singing. Therefore, the opening letter of Song
of Songs—the ‫( ש‬shin) in ‫( שיר‬shir), Song of—is
written large in the Masoretic text, its three
prongs symbolizing Abraham, Isaac, and Jacob.
The patriarchs themselves do not sing or play
instruments; rather, they arouse others to sing.
‫( שיר השירים‬Shir ha-Shirim), Song of Songs, is
interpreted as ‫( שיר השׂרים‬shir ha-sarim), “song of
[heavenly] princes,” or ‫( שיר השׁרים‬shir ha-sharim),
“song of [heavenly] singers.” See Shir ha-Shirim
Rabbah 1:12 (on 1:2), which records both of
these interpretations; Zohar 2:18b–19a (MhN);
above, note 338.
Here the “princes (or singers) appointed over
all worlds” may refer to Ḥesed, Gevurah, and Tif’eret,
who are aroused by the patriarchs. See below at
note 354. Alternatively, the princes (or singers)
are angels, as in Shir ha-Shirim Rabbah.
On the Book of Adam, see above, note 89. On
the large opening letter of Song of Songs, see ZḤ
60c–d (MhN); Baḥya ben Asher on Deuteronomy
28:10; Minḥat Shai on the verse.
342. Jacob the Perfect arose… On the day
that the Temple was completed, Jacob
(symbolizing Tif’eret) entered the Garden of Eden
(symbolizing Shekhinah).
343. a song encompassing the whole
Torah… As Rabbi Yose explains below (at note
350), Song of Songs alludes to all the major
events of the Torah. See Zohar 2:18b (MhN).
In rabbinic literature, the world that is
coming is described as “a day that is entirely
Sabbath.” Here, “the world that is entirely
Sabbath” alludes to Binah, who in Kabbalah is
identified with “the world that is coming.” See
above, note 228.
 “The Holy Name” may refer specifically to
Tif’eret (symbolized by the name YHVH) or to
Shekhinah (known as God’s name). On Shekhinah as
God’s name, see Targum Onqelos and Targum
Yerushalmi, Exodus 20:21. On Song of Songs as
Holy of Holies, see above, note 340.
344. Why are all its words in love and
joy?… Why is Song of Songs replete with such
language? Because Shekhinah (symbolized by the
cup) is held by the divine right hand, Ḥesed, the
source of love.
Traditionally, during Grace after Meals a cup
of wine is held. According to BT Berakhot 51a,
“One takes [the cup] with both his hands and
places it in the right hand.” On the symbolism of
the cup of blessing, see above, note 241.
On Song of Songs as reflecting Ḥesed, see
Zohar 2:39a (MhN).
345. When this right hand was
withdrawn… When Ḥesed withdrew from Shekhinah,
on account of Israel’s sins, She was dominated
by the harsh Judgment of Din (the divine left
hand) and Israel’s enemy was empowered to
destroy the Temple. In response, Israel below
and the angels above uttered the laments
recorded in the book of Lamentations, which
opens with the exclamation ‫( איכה‬Eikhah), Alas! [or:
How?]. Rabbi Yose divides this word in two: ‫אי כה‬
(Ei koh), “Where is koh?” Koh, “thus,” is a name of
Shekhinah. The heavenly and earthly lamenters cry
out, asking where She now is, since the Temple
has been destroyed and Her supernal haven has
disappeared (apparently alluding to the
illumination from Binah through Ḥesed, which God
has withdrawn).
 The verse in Lamentations 2 reads: He has
withdrawn His right hand in the face of the
enemy. See Mekhilta, Shirta 5; Mekhilta de-
Rashbi, Exodus 15:6; Eikhah Rabbah, Petiḥta 24;
2:6; Tanḥuma, Beshallaḥ 15.
The book of Lamentations opens: ‫( איכה‬Eikhah),
Alas! [or: How?] The city full of people sits
lonely…. On ‫( איכה‬eikhah) as ‫( אי כה‬ei koh), or ‫איה כה‬
(ayyeh koh), see Eikhah Rabbah (ed. Buber) 1:1. On
koh as a name of Shekhinah, see above, note 261.

346. Song of Songs… Lamentations… The

former book derives from the divine right hand,
Ḥesed, so it is filled with joyous love; the latter
book reflects the left hand, Din, so it is filled with
lament.
347. But all joy… all song derive from the
left… According to Kabbalah, the priest
symbolizes Ḥesed on the right, while the Levite
symbolizes Din, or Gevurah, on the left. The joyous
singing of the Levites is thus associated with the
left side. Why, then, is the joyous love of Song of
Songs associated with the right side, and
Lamentations associated with the left?
Rabbi Yose explains that joy issues from the
left only when that side’s harshness is soothed by
Ḥesed from the right. The final phrase, “from that
side,” means “from the left.”
348. But when the right does not
appear… Without the soothing balance of Ḥesed,
the harshness of Din can threaten Shekhinah (known
as koh and Cup of Blessing). See above, notes
344–45.
349. However, ‫( שיר השירים‬Shir ha-Shirim),
Song of Songs… As opposed to ‫( איכה‬Eikhah),
Lamentations, the book of Song of Songs reflects
Ḥesed, the right hand, lovingly embracing Shekhinah.
The triad of the patriarchs symbolizes Ḥesed,
Gevurah, and Tif’eret, perfectly balanced, so fittingly
the patriarchs aroused this sublime song. See
above at note 341.
350. The day that this song was
revealed… This same day the Temple was
completed and Shekhinah descended to dwell on
earth. Her presence pervaded the Temple so
intensely that the priests could not remain there.
Song of Songs encompasses the entire Torah.
Many of its verses are interpreted allegorically
as referring to major biblical events and key
moments in the history of Israel. On the
connection between Song of Songs and the work
of Creation, see above at note 28, and Rabbi
Akiva’s statement in M Yadayim 3:5 (quoted
above, note 340): “The whole world is not worth
the day on which Song of Songs was given to
Israel.”
On the connection between Song of Songs
and the patriarchs, see Shir ha-Shirim Rabbah
1:19 (on 1:2); 1:20 (on 1:3); 5:1 (on 5:1). On the
exile in Egypt, see Shir ha-Shirim Rabbah 1:35
(on 1:5). On leaving Egypt, see Shir ha-Shirim
Rabbah 1:44 (on 1:7). On the Red Sea, see Shir
ha-Shirim Rabbah 1:48–50 (on 1:9); 2:31 (on
2:14). According to Shir ha-Shirim Rabbah 1:12
(on 1:2), Song of Songs was uttered at the Red
Sea. On the revelation at Mount Sinai, see Shir
ha-Shirim Rabbah 1:12–15 (on 1:2). According to
the beginning of this passage, Song of Songs was
uttered at Mount Sinai. On Israel’s wandering in
the desert, see Shir ha-Shirim Rabbah 3:4 (on
3:6). On entering the land of Israel, see Shir ha-
Shirim Rabbah 4:6 (on 4:1). On the Temple, see
Shir ha-Shirim Rabbah 2:31 (on 2:14). On Israel’s
exile, see Shir ha-Shirim Rabbah 3:1–3 (on 3:1).
On their redemption, see Shir ha-Shirim Rabbah
8:11 (on 8:8).
“The supernal Holy Name” may refer
specifically to Tif’eret (symbolized by the name
YHVH) or to Shekhinah (known as God’s name). See
above, note 343.
The day that is Sabbath to YHVH refers to the
world that is coming. “The seventh day” may
refer to the seventh millennium, based on the
tradition in BT Sanhedrin 97a in the name of
Rabbi Katina: “The world will exist for six
thousand years and for one thousand lie
desolate.”
On Solomon composing Song of Songs under
the inspiration of the Holy Spirit, see Tosefta
Yadayim 2:14; Seder Olam Rabbah 15; Shir ha-
Shirim Rabbah 1:6–8 (on 1:1).
The full verse in Kings reads: The priests
could not stand and minister because of the
cloud, for the Glory of YHVH filled the House of
YHVH.

351. Whoever recites a verse from Song

of Songs… See BT Sanhedrin 101a: “One who
recites a verse of Song of Songs and treats it as a
[secular] song, and one who recites a verse in a
banquet hall not at its proper time, brings evil
upon the world. For Torah girds herself in
sackcloth, and stands before the blessed Holy
One, saying before Him, ‘Master of the Universe!
Your children have made me like a harp played
by the frivolous!’”
See Tosefta Sanhedrin 12:10; Avot de-Rabbi
Natan A, 36; Kallah 1:4.
352. Why is it among the Writings?… If
Song of Songs is so precious, why is it placed in
the Writings (the third and last division of the
Bible) and not in an earlier, more prominent
location? Rabbi Yose explains that Song of Songs
adorns Shekhinah (known as Assembly of Israel)
and escorts Her above to unite with the blessed
Holy One. Since She is associated with the
Writings, Song of Songs pertains there.
On Assembly of Israel as a name of Shekhinah,
see above, p. 24, n. 68.
353. ‫( שיר‬Shir), Song of, one… In the phrase
‫( שיר השירים‬Shir ha-Shirim), Song of Songs, the word
shir, song (of), indicates one song; the word shirim,
songs, in the plural, indicates two (the minimum
plural); so the full phrase totals three songs.
These three apparently correspond to Shekhinah
(the Cup of Blessing) and the divine right and left
arms (Ḥesed and Gevurah), which embrace Her,
initiating Her union with the King, whose core is
Tif’eret. The rapture of their union ascends to Ein
Sof.

Alternatively, the three songs correspond to

Ḥesed, Gevurah, and Tif’eret, who together unite with
Shekhinah. This triad is symbolized by the
patriarchal triad of Abraham, Isaac, and Jacob.
According to Bereshit Rabbah 47:6, in the name
of Resh Lakish, “The patriarchs themselves
constitute the [divine] chariot.” Here, King David
(who symbolizes Shekhinah) joins the patriarchs,
forming a fourfold chariot. The sefirotic chariot
serves as a throne for a higher level of divinity.
The four components of the chariot correspond
to the four words in the opening verse of Song of
Songs: ‫( שיר השירים אשר לשלמה‬Shir ha-shirim asher li-
Shlomo), Song of Songs, which is Solomon’s.

On “‫( שיר‬Shir), Song of, one; ‫( השירים‬ha-Shirim),

Songs, two, totaling three,” see Shir ha-Shirim
Rabbah 1:10 (on 1:1); below at note 373.
 On the placement and symbolism of the cup
of blessing, see above, notes 241, 344. On the
phrase “the King who possesses peace,” see
above, note 340.
On the patriarchal chariot, see Azriel of
Gerona, Peirush ha-Aggadot, 57; Zohar 1:60b,
99a, 150a, 154b, 173b, 186a, 222b, 223–224a,
248b; 3:38a, 99a, 146a, 182a, 262b; Moses de
León, Sefer ha-Rimmon, 239–40.
On David and the patriarchs, see Azriel of
Gerona, Peirush ha-Aggadot, 57; Zohar 1:79b,
99a, 125a, 154b, 248b, 2:31a, 132b; Vol. 3, p.
134, n. 311. On David as the fourth component of
the chariot-throne, see also Zohar 1:20a, 89b
(ST).
354. ‫( שיר‬Shir), Song of—mystery of King
David… The first word of this opening verse
alludes to Shekhinah (symbolized by King David),
who sings to Her divine spouse. ‫( השירים‬Ha-shirim),
Songs, refers to the sefirotic triad of Ḥesed,
Gevurah, and Tif’eret (symbolized by the patriarchs),
who are divine ‫( שרים‬sarim), “princes.”
The closing words, ‫( אשר לשלמה‬asher li-Shlomo),
which is Solomon’s, signify Binah, known as “the
King who possesses ‫( שלמא‬shelama), peace,” namely
who possesses Yesod. Binah rides upon the sefirotic
chariot. See above, note 340.
On shirim, songs, and sarim, “princes,” see Shir
ha-Shirim Rabbah 1:12 (on 1:2); above, note 341.
355. ‫( מן העולם ועד העולם‬min ha-olam ve-ad ha-
olam), from world to world… In biblical Hebrew
the word ‫( עולם‬olam) means “eternity,” and the
simple sense of this phrase is from eternity to
eternity. But here Rabbi Yose adopts the later
sense of olam: “world.” The two worlds are Binah
and Shekhinah. Their entire span constitutes the
ultimate chariot, serving as a throne for the
highest level of divinity, who remains
unknowable.
As explained above, the four words of the
first verse of Song of Songs allude to the sefirot
from Binah through Shekhinah. Beyond this realm is
a mystery.
On the meaning from world to world, see M
Berakhot 9:5; Tosefta Berakhot 6:21; Zohar
1:34a, 153b, 158b, 210a, 247b, 248b; 2:22a, 53b;
3:145b, 285b, 297b; Moses de León, Shushan
Edut, 342–43.
356. One who sees grapes in a dream… A
paraphrase of a rabbinic teaching (Midrash
Tehillim 128:4): “One who sees grapes in a
dream: if white, whether in season or not, a good
omen; if black—in season, good; if not in season,
mercy is needed. If he ate them, he can be
assured that he is destined for the world that is
coming.”
See BT Berakhot 56b; Rabbinovicz, Diqduqei
Soferim, ad loc., p. 314, n. 5; Zohar 1:192a; ZḤ
64c (ShS).
357. The tree with which Adam sinned
was of grapes… According to a midrashic
tradition in the name of Rabbi Yehudah son of
Ila’i, the fruit of the Tree of Knowledge of Good
and Evil was grapes. Here, Rabbi Yose identifies
these as black grapes, deriving from the side of
death.
According to Seder Eliyyahu Rabbah 5, the
Tree of Knowledge of Good and Evil is called the
Tree of Death, because when Adam and Eve ate
of its fruit, death ensued. See Genesis 2:17. In
Kabbalah, Shekhinah is identified with the Tree of
Knowledge. When She is united with Tif’eret (the
Tree of Life), She conveys life to the world and
yields white grapes; but Adam separated Her
from the Tree of Life and its vivifying sap,
turning Her into the Tree of Death, which now
yielded black poisonous grapes.
See OY; MmD. On the Tree of Death, see
above, pp. 64–65, n. 189. On Adam’s sin, see Vol.
1, p. 298, n. 1438.
For the midrashic interpretation of Rabbi
Yehudah son of Ila’i, see Bereshit Rabbah 15:7;
Vayiqra Rabbah 12:1; Ester Rabbah 5:1; Pesiqta
de-Rav Kahana 20:6; Pesiqta Rabbati 42, 175a
(all but the last quoting the verse in
Deuteronomy). See also Sifrei, Deuteronomy
323; Bereshit Rabbah 19:5; BT Berakhot 40a,
Sanhedrin 70a–b; Pirqei de-Rabbi Eli’ezer 23;
Bemidbar Rabbah 10:2, 8; Zohar 1:36a–b, 192a;
2:267b.
358. In season, good… If the black grapes
in the dream are in season, this is a good omen,
since it indicates that they have been ripened
and sweetened by the vivifying force of the white
grapes. At such a time, the black grapes also
fulfill a function—assuaging demonic forces, for
example, or punishing the wicked with their
strict judgment. However, if the black grapes are
not in season, this indicates that the vivifying
force of the white grapes is weak or absent, that
harsh judgment dominates, and that the dreamer
may soon die. His only hope is to repent and
plead for mercy.
359. Here one should contemplate… If
everything in this world is patterned on the
upper world, does that mean that the demonic
serpent brought death above as well? We might
say that Shekhinah (the Divine Woman,
corresponding to Eve) lost some of Her light due
to the serpent. She is symbolized by the moon,
which wanes at times, and such waning could be
described as death. But what about Tif’eret, the
Divine Male, who corresponds to Adam?
Furthermore, how can we say that the moon
(symbolizing Shekhinah) dies as a result of the
serpent’s advice or incitement on the sixth day of
Creation? According to rabbinic tradition, her
light diminished for a different reason on the
fourth day. See BT Ḥullin 60b: “Rabbi Shim’on
son of Pazzi pointed out a contradiction. ‘It is
written: God made the two great lights (Genesis
1:16), and it is written [in the same verse]: the
greater light… and the lesser light. The moon
said before the blessed Holy One, “Master of the
Universe! Can two kings possibly wear one
crown? [i.e., How can both of us be great?]” He
answered, “Go, diminish yourself!”
In any case, Heaven forbid that Shekhinah’s
Husband, Tif’eret, suffered any diminution!
“The Master” referred to by Rabbi Yose is
Rabbi Shim’on. On the liberating effects of his
presence, see Zohar 2:86b; 3:79a, 105b.
The theme of “as above, so below” is a
cardinal principle of Kabbalah. See Zohar 1:38a,
57b–58a, 129a, 145b, 156b, 158b, 205b; 2:15b
(MhN), 20a (MhN), 48b, 82b, 251a (Heikh);
3:45b, 65b; Tishby, Wisdom of the Zohar, 1:273.
On the similar Hermetic formulation, see
Secretum secretorum, ed. Robert Steele, Opera
hactenus, fasc. 5, 262.
On seduction of the Female above, see Zohar
2:203b. On the phrase “‫( בעטיו‬be-etyo), due to the
advice [or: incitement], of the serpent,” see BT
Shabbat 55b; Vol. 4, p. 279, n. 280. For the full
Talmudic passage on the moon, see above, note
230.
360. the serpent established diminution
in all… Even in the sefirotic realm.
Each level of existence, from the realm of
emanation to the physical world, consists of
rungs that are grouped together and fashioned in
the human image, male and female.
See BT Bava Batra 74b: “Rav Yehudah said in
the name of Rav, ‘Everything that the blessed
Holy One created in His world, He created male
and female.’”
On the various levels of Adam, see OY; Vital;
Scholem, Le-Ḥeqer Qabbalat R. Yitsḥaq ben
Ya’aqov ha-Kohen, 81; Liebes, Peraqim, 56–60;
Idel, “Olam ha-Mal’akhim bi-Dmut Adam.”
361. On the second day of Creation… This
second day corresponds to the second of the
lower sefirot, Din (Judgment), and fittingly on this
day Hell was created along with angels of
Judgment, who were fashioned into a body of
angelic limbs resembling a human. These angelic
limbs approach the fire, are consumed, and then
renewed. Just as the earthly Adam was seduced
by the serpent (via Eve) and became mortal, so
this heavenly angelic Adam was seduced by the
demonic power and destroyed by fire, only to be
reborn.
On the creation of hell, see BT Pesaḥim 54a,
in the name of Rabbi Bana’ah son of Rabbi Ulla:
“Why was the expression that it was good not
said concerning the second day of Creation?
Because on that day the fire of Hell was
created.” See Vol. 1, p. 128, n. 156.
 On angels and fire, see Daniel 7:10: A river of
fire was flowing and gushing from His presence,
a thousand thousands serving Him, a myriad of
myriads attending Him. On angels issuing from
fire, see BT Ḥagigah 14a: “Shemu’el said to
Rabbi Ḥiyya son of Rav, ‘O son of a lion! Come, I
will tell you one of those fine words said by your
father: Every single day ministering angels are
created from a river of fire, chant a song, then
cease to be, as is said: New every morning,
immense is Your faithfulness! (Lamentations
3:23).’”
On angels issuing and reemerging from the
same fire, see Shemot Rabbah 15:6: “The angels
are renewed every day, praise the blessed Holy
One, and then return to the river of fire from
which they emerged, and God renews and
restores them to their former condition, as is
said: New every morning [immense is Your
faithfulness!] (Lamentations 3:23).”
See Bereshit Rabbah 78:1; Eikhah Rabbah
3:8; BT Ḥagigah 13b; 3 Enoch 40:4; Zohar 1:17b,
18b–19a, 44a–b (Heikh); 2:10a, 213b–214a, 247a
(Heikh); Sidrei de-Shimmusha Rabba, 123–24
(and Scholem’s n. 31); Ma’yan Ḥokhmah (Beit
ha-Midrash, 1:60); Ezra of Gerona, Peirush le-
Shir ha-Shirim, 507, 510; Moses de León, Sefer
ha-Mishqal, 65; idem, Sefer ha-Rimmon, 205;
idem, Seder Gan Eden, 139; Todros Abulafia,
Otsar ha-Kavod, Ḥagigah 14a, p. 23d; Tishby,
Wisdom of the Zohar, 2:513–14, 624–25; Vol. 4,
pp. 21–22, n. 81.
On the angelic Adam, see Gikatilla, Sha’arei
Orah, 49b–50a; OY; Idel, “Olam ha-Mal’akhim bi-
Dmut Adam”; and the other sources cited at the
end of the preceding note.
 362. Everywhere, Adam is male and
female… In the sefirotic realm, the angelic
realm, and on earth. The male and female
aspects of the sefirot rule and nourish all; they
cannot actually die, but the demonic serpent,
when empowered, diminishes even their light.
When the serpent defiles the Dwelling
(symbolizing Shekhinah), the female and male of
the angelic Adam (beneath Shekhinah) die and are
then reborn, as described above. Thus, what
happened to Adam and Eve on earth
corresponds, in a sense, to the heavenly pattern.
On Adam being male and female, see Genesis
1:27; 5:2. See BT Yevamot 63a, in the name of
Rabbi El’azar: “Any ‫( אדם‬adam), man, without a
wife is not an adam, as is said: Male and female
He created them… and He named them adam
(Genesis 5:2).” See Bereshit Rabbah 17:2; below,
note 800.
363. If he ate those grapes… Rabbi Yose
returns to his discussion above (at notes 356–
58). If one dreams that he is eating the black
grapes, this is a good omen because those grapes
symbolize demonic forces, which he is
consuming and crushing.
The verse in Daniel describes the prophet’s
vision of the fourth beast.
364. Similarly, there was no song… Until
David (who symbolizes Shekhinah) eliminated the
demonic forces. Then, his son Solomon built the
Temple and uttered Song of Songs.
Even when Shekhinah (“this place”) is purified,
She contains grapes, but these are white grapes.
The verse in Hosea pertains to Shekhinah, who is
known as Assembly of Israel.
 365. This song transcends all songs…
Song of Songs transcends all songs uttered by
Solomon’s predecessors, including the psalms of
David. Those psalms accompanied the songs of
the angels, as indicated by the superscription of
Psalm 122, where ‫( המעלות‬ha-ma’alot), ascents,
alludes to angels, who are arranged on various
ma’alot, “levels.” The phrase To David alludes to
his sefirah, Shekhinah, from whom the angels seek
nourishment.
On A song of ascents, see above at notes 328,
339.
366. Further, A song of  ‫( המעלות‬ha-ma’alot),
ascents… Rabbi Yose offers further proof that
‫( מעלות‬ma’alot), ascents, refers to angels. This word
is an anagram of ‫( עלמות‬alamot). In the
superscription of Psalm 46, alamot is a technical
term that may refer to an instrument such as a
flute or express a vocal quality, perhaps
“youthful” (soprano), based on ‫( עלמה‬almah),
“maiden, damsel.” Rabbi Yose associates alamot in
Psalm 46 with the verse in Song of Songs, where
the word clearly means maidens. These angelic
maidens sing for David, namely for Shekhinah, who
Herself sings constantly to the Divine King.
On the technical term alamot, see Psalms 9:1;
48:15; 1 Chronicles 15:20. On its connection with
maidens, see Zohar 1:158b–159a.
The full verse in Song of Songs reads: As for
scent, your oils are fragrant; your name is oil
poured—therefore, maidens love you.
367. As soon as King Solomon appeared…
David’s psalms accompanied the song of the
angels; his successor, Solomon, attained a higher
level with Song of Songs, which is also uttered
by the lower sefirot themselves (“sublime nobles”)
to Binah (“the supernal King who possesses all
peace”).
All other humans who sang to God attained
the level of the angels (“lower chariots”),
whereas Solomon attained the level of the sefirot
(“upper chariots”).
On the title “the supernal King who
possesses all peace,” see above, note 340; ZḤ
62b (ShS).
368. Moses, who ascended… Moses
attained such an exalted rung. Didn’t his Song at
the Sea (Exodus 15) ascend as high as Solomon’s
Song of Songs?
369. The song uttered by Moses… In the
Song at the Sea, Moses praised God for
redeeming Israel from Egypt. However, King
David in his psalms arrayed Shekhinah (known as
Matronita) and Her angels in preparation for union
with Tif’eret. Then when Solomon appeared, he
found the Bride fully adorned and brought Her
and the Groom together to the canopy. By
uttering the sacred love poetry of Song of Songs,
he conveyed romantic words between the two of
them, stimulating their union. Thus, he attained
a higher rung than even Moses.
370. Moses wedded Matronita to this world
below… By building the Dwelling, Moses
brought Shekhinah down to earth. Solomon,
however, first united Shekhinah with Tif’eret and then
brought both of them to earth, inviting them to
dwell in the Temple.
On Moses bringing Shekhinah down to earth,
see Bereshit Rabbah 19:7 (quoted below, note
392); Pesiqta de-Rav Kahana 1:1; Shir ha-Shirim
Rabbah on 5:1; Tanḥuma, Pequdei 6, Naso 16;
Tanḥuma (Buber), Naso 24; Pesiqta Rabbati 5,
18b; Bemidbar Rabbah 13:2. In Sha’arei Orah,
8a–9a, Gikatilla extends this midrashic theme to
David and Solomon, explaining that only with
Solomon’s Temple did Shekhinah finally find a
permanent dwelling place on earth.
371. How could Moses bring Matronita
alone… Separating Her from Tif’eret. Rabbi Yose
explains that first God wedded Shekhinah to Moses,
who assumed the role of Tif’eret. Then when
Shekhinah descended to the Dwelling, through
Moses She was still united with Tif’eret here on
earth.
On Shekhinah as Bride of Moses, see above,
note 284.
372. But there has never been anyone…
Only Solomon was able to convey love between
the divine couple above (by uttering Song of
Songs) and then invite them to the Temple on
earth. Ever since God told the moon (symbolizing
Shekhinah) to diminish Herself, She never joined
completely with the sun (symbolizing Tif’eret),
until Solomon appeared.
On God’s command “Go, diminish Yourself,”
see above, note 359. On the fulfillment of the
moon in Solomon’s reign, see Shemot Rabbah
15:26: “When Solomon appeared, the disk of the
moon became full.” See above, note 336.
373. ‫( שיר השירים‬Shir ha-Shirim), Song of Songs
—here are five rungs… The opening verse of
Song of Songs alludes to five rungs: Shir, Song of,
indicates one; ha-Shirim, Songs, in the plural,
indicates two (the minimum plural); so up to here
there are three. Next, ‫( אשר‬asher), which is, adds a
fourth; and finally ‫( לשלמה‬li-Shlomo), Solomon’s,
makes five.
 The five rungs refers to five levels Shekhinah
ascends in order to reach Binah, known as “the
World that is Coming.” These levels may be
conceived as: Yesod, then Netsaḥ and Hod (both
together on one level), then Tif’eret, then Ḥesed and
Gevurah (both together on one level), and finally
Binah. For various interpretations, see OY; MM;
Sullam; MmD.
On ‫( לשלמה‬li-Shlomo), Solomon’s, as alluding to
Binah, see above, note 354. Five implies Binah,
since She is associated with the fifty years of
Jubilee. See above, note 328; pp. 135–36, n. 381.
On Binah as “the World that is Coming,” see
above, p. 22, n. 59.
On “Shir, Song of, one; ha-Shirim, Songs, two…,”
see Shir ha-Shirim Rabbah 1:10 (on 1:1); above
at note 353.
374. Solomon could arrange coupling
above only… He was able to unite the divine
couple only because Moses had already joined
Shekhinah.

375. He spoke three thousand  ‫משל‬

(mashal), proverbs… The word mashal means
“saying, proverb, allegory, parable.”
Traditionally, the books of Proverbs, Song of
Songs, and Ecclesiastes are attributed to
Solomon. Here, Rabbi Yose indicates that every
single verse Solomon composed contains three
thousand proverbs, or allegorical meanings.
See BT Eruvin 21b: “Rav Hamnuna said,
‘Why is it written He spoke three thousand
proverbs, and his song was a thousand and five?
This teaches that Solomon uttered three
thousand proverbs for every single word of Torah
and a thousand and five reasons for every single
word of the Scribes.’”
 See Pesiqta de-Rav Kahana 4:3: “Our rabbis
say, ‘Three thousand proverbs for every single
verse; a thousand and five reasons for every
single proverb.’”
See Shir ha-Shirim Rabbah 1:11 (on 1:1);
Qohelet Rabbah on 7:23; Tanḥuma, Ḥuqqat 6;
Tanḥuma (Buber), Ḥuqqat 14; Pesiqta Rabbati
14, 60b; Bemidbar Rabbah 19:3; Zohar 1:135a;
ZḤ 7a (MhN), 62b (ShS). On the wisdom of
Solomon’s words, see also Zohar 2:29a, 39a;
3:64a, 157a, 178a.
The opening verse of Proverbs and of Song of
Songs attributes each book, respectively, to
Solomon. In the opening two chapters of
Ecclesiastes, the designation ‫( קהלת‬qohelet)—
apparently meaning “one who assembles”—
serves as an epithet for Solomon or a king like
Solomon. The verse in Kings, describing
Solomon’s wisdom, reads: He spoke three
thousand proverbs, and his song was [or: his
songs were] a thousand and five.
376. For when Rav Hamnuna Sava the
First… See the passage from BT Eruvin, quoted
in the preceding note, where Rav Hamnuna says
that “Solomon uttered three thousand proverbs
for every single word of Torah and a thousand
and five reasons for every single word of the
Scribes.” Here, this Rav Hamnuna yearns for a
profound interpretation of Solomon’s seemingly
licentious advice: Rejoice, young man, in your
youth, and let your heart cheer you in your
youthful days.
According to Rabbi Shemu’el son of Yitsḥak,
the Rabbis were about to exclude Ecclesiastes
from the biblical canon on account of this
apparently heretical verse, but they decided to
include the book because of the verse’s
conclusion. The full verse reads: Rejoice, young
man, in your youth, and let your heart cheer you
in your youthful days. Follow the ways of your
heart and whatever your eyes see, and know that
for all these, God will bring you to judgment.
See Vayiqra Rabbah 28:1; Pesiqta de-Rav
Kahana 8:1; Qohelet Rabbah on 1:3; 11:9;
Midrash Mishlei 25:1. Cf. BT Shabbat 63b.
“Some simple interpretation” renders ‫דרשא‬
(derasha), “interpretation, homiletical
interpretation,” contrasted here with deeper
wisdom. See Gikatilla, Sha’arei Orah, 2a: “I have
not come here for derasha, but rather for the
essence of the matter.” See Zohar 1:213a; ZḤ
25d (MhN). The phrase “what we see with our
eyes” plays on the wording in Ecclesiastes:
whatever your eyes see.
On Rav Hamnuna Sava (the Elder) see above,
pp. 163–64, n. 69. On Rav Hamnuna the First
and Rav Hamnuna Sava the First, see Zohar
2:146b; 3:199a.
377. Immediately he went on… Rav
Hamnuna Sava immediately offers a deeper
meaning, matching phrases of the verse in
Ecclesiastes with phrases of a verse in Genesis.
The full verse in Genesis reads: These are the
generations of Jacob: Joseph, seventeen years
old, was tending the flock with his brothers, and
he was a lad with the sons of Bilhah and the sons
of Zilpah, his father’s wives. And Joseph brought
a bad report of them to their father. For the full
verse in Ecclesiastes, see the preceding note.
And let your heart cheer you apparently
corresponds to Joseph’s carefree days
accompanying his brothers, tending the flock.
Similarly, In your youthful days corresponds to
the sons.
God will bring you  ‫( במשפט‬ba-mishpat), to
judgment, alludes to Tif’eret, known as mishpat,
judgment. This clause corresponds to These are
the generations of Jacob…, since Jacob
symbolizes Tif’eret. As noted above, the verse in
Genesis reads: These are the generations of
Jacob: Joseph, seventeen years old…; but Rav
Hamnuna, borrowing a playful midrashic
reading, conveniently breaks off his citation with
the phrase Jacob: Joseph. In the Midrash, Jacob:
Joseph implies the similarity between these two
biblical heroes. Here, it implies that Joseph’s
sefirah (Yesod) is included in Jacob’s (Tif’eret).

On the hyperliteral reading Jacob: Joseph,

see Bereshit Rabbah 84:6, 8; Avot de-Rabbi
Natan A, 2; Tanḥuma, Noaḥ 5; Vayeshev 1,
Miqqets 3; Tanḥuma (Buber), Vayeshev 5;
Midrash Tehillim 9:7; Bemidbar Rabbah 14:5;
Moses de León, Sheqel ha-Qodesh, 10 (12–13);
Zohar 1:21b, 85a, 176b, 180a, 182b, 222a;
2:242a.
378. This allegory expands… Each ‫משל‬
(mashal), “proverb, allegory,” spoken by Solomon
includes three thousand facets. (See above at
note 375.) For example, the interpretation of the
verse in Ecclesiastes (in light of the verse in
Genesis) implies that Yesod (symbolized by Joseph)
is included in Tif’eret (symbolized by Jacob), and
suggests further that three thousand aspects
appear in the triad of Ḥesed, Gevurah, and Tif’eret
(symbolized by all three patriarchs).
“Wandering donkey-drivers” renders ‫טייעין‬
(tayya’in), “Arabs,” Arab caravaners, derived from
the name of the Arabian tribe Tayyi’. In the Zohar,
tayya’a usually indicates one of various wandering
donkey-drivers encountered by the Companions
on the road. Here, Rabbi Yose exclaims that
there are so many of these, loaded with secrets
of wisdom, disguising their true identity as
mighty warriors armed to wage the battle of
Torah.
On the battle of Torah, see above, p. 27, n.
74. On tayya’a, see above, p. 2, n. 4. On ‫דיירי‬
(dayyarei), “bearers,” see BT Sanhedrin 63b;
Radak on 2 Kings 17:31; Sokoloff, Dictionary,
322a. For various interpretations of the closing
sentence, see OY; Derekh Emet; Nitsotsei Orot;
Sullam; Scholem; MmD.
379. ‫( ויהי שירו‬Va-yhi shiro), And his song was…
The full verse reads literally: He spoke three
thousand proverbs, and his song was a thousand
and five. The noun ‫( שיר‬shir), “song,” can serve as
a singular collective, so the verse in its simple
sense means and his songs were…. See
Tanḥuma, Ḥuqqat 6: “Our rabbis say, ‘Three
thousand proverbs for every single verse; a
thousand and five reasons for every single
proverb. Here it is not written ‫( ויהי שיריו‬va-yhi
shirav), and his songs were, but rather ‫( שירו‬shiro),
its [or: his] song—the song [i.e., amplification] of
the proverb.” See above, note 375.
Here Rabbi Yose accepts both meanings of
‫( שירו‬shiro): his song (namely Solomon’s) and its
song (namely each proverb’s). “All is one,” since
Solomon uttered all these proverbs.
380. Now, is Song of Songs a thousand
and five?… The entire book contains only 117
verses. Rabbi Yose explains first that five alludes
to the five sefirot from Ḥesed through Hod, which are
openings in the masculine divine realm known as
“the King who possesses peace,” extending from
Binah (or Ḥokhmah) through Yesod.
 These five sefirot (within the sefirotic Tree of
Life) are also pictured as five hundred years,
which is how long it would take to traverse, or
climb, this Tree. The fifty years of Jubilee
symbolize Binah, from whom these five sefirot issue.
See Pesiqta de-Rav Kahana 4:3, in the name
of Rabbi Shemu’el son of Naḥman: “We have
gone through all of Scripture and found that
Solomon was inspired to utter only about eight
hundred verses, and you say three thousand
proverbs (1 Kings 5:12)? However, this teaches
that every single verse that he was inspired to
utter contains two or three meanings.”
The three Solomonic books (Proverbs, Song
of Songs, and Ecclesiastes) contain a total of
1,254 verses, but Rabbi Shemu’el may be
counting only actual proverbs or similes. On
reaching a total of three thousand proverbs
(including the additional meanings), see Maharzu
on Bemidbar Rabbah 19:3. See the sources
quoted above, note 375.
On the five gates, see Zohar 1:1a. On “the
King who possesses peace,” see above, note 340.
On the five hundred years, see Bereshit Rabbah
15:6, in the name of Rabbi Yehudah son of Rabbi
Il’ai: “The Tree of Life extends over a journey of
five hundred years, and all the waters of
Creation branch off beneath it.”
See Targum Yerushalmi, Genesis 2:9; Zohar
1:18a, 35a, 76b (ST), 78b (ST); 2:2a; Moses de
León, Sheqel ha-Qodesh, 56 (69).
On Binah as Jubilee, see above, notes 328,
373; pp. 135–36, n. 381.
381. A thousand—the Tree of Life…  Yesod,
the Groom, issues from the cosmic tree. He is a
thousand, inheriting the five sefirot above Him and
conveying them to Shekhinah, His Bride. Yesod’s
description as a thousand is linked to His being
pictured as a divine day, which resembles a
millennium according to Psalms 90:4: For a
thousand years in Your eyes are like yesterday
gone.
is also the river of emanation, conveying
Yesod
from the flow from Eden (symbolizing Ḥokhmah).
Further, He is represented by Joseph the
Righteous, who is called ‫צדיק‬ (Tsaddiq),
“Righteous,” after Shekhinah (symbolized by the
moon), who is known as ‫צדק‬ (Tsedeq),
“Righteousness.”
“As the blessed Holy One stipulated with
Her” refers to the compensation offered by God
to the moon after He commanded her to diminish
Herself: “Go! The righteous will be named after
you.” (Some of the righteous were called “So-
and-so the Small.”) See BT Ḥullin 60b, quoted
partially above, note 230.
On Joseph the Righteous and Yesod, see above,
pp. 47–48, n. 132.
382. Song of Songs is Holy of Holies… As
taught by Rabbi Akiva (M Yadayim 3:5): “The
whole world is not worth the day on which Song
of Songs was given to Israel; for all the Writings
[the third division of the Bible] are holy, and
Song of Songs is Holy of Holies.”
Rabbi Yose insists that every verse in Song of
Songs alludes to the five sefirot from Ḥesed through
Hod along with Yesod. On five rungs within the
opening verse of Song of Songs, see above, note
373.
383. Why isn’t a thousand mentioned
here?… The opening verse of Song of Songs
alludes to five rungs but not to a thousand. Rabbi
Yose indicates that since a thousand alludes to
Yesod, the divine phallus, it is fittingly concealed
until the moment of union with Shekhinah.
The image of the seal, alluding here to a
sefirotic process, may be linked to the covenantal
seal of circumcision, associated with Yesod. It also
suggests Solomon’s seal or signet ring. See
above, p. 112, n. 316. For various
interpretations, see OY; Vital; Sullam; MmD.
384. As soon as he made Holy of Holies…
Once Solomon constructed the Holy of Holies in
the Temple, he placed the cherubim there, whose
loving embrace symbolizes sefirotic union, which
is also known as Holy of Holies.
“Above and below” may allude to two
dimensions of divine union (as Rabbi Yose
proceeds to explain) or to union above and union
in the Temple below. On the term ‫שמושא‬
(shimmusha), “conjugal union,” see above, notes 29,
49.
On the erotic quality of the cherubim, see BT
Yoma 54a, in the name of Rabbi Katina: “When
Israel ascended [to Jerusalem] for the Festival,
the curtain would be rolled open for them and
the cherubim revealed, their bodies intertwined.
They [the people] would be addressed: ‘Look!
God’s love for you resembles the love of male
and female.’”
385. Holy of Holies is above… Alluding to
the union of Ḥokhmah (Wisdom), known as Holy,
and Binah (symbolized by Jubilee), known as
Holies. One would expect that Tif’eret (the Divine
Son) would inherit from Ḥokhmah (the Father), and
that Shekhinah (the Divine Daughter) would inherit
from Binah (the Mother), but here the process is
reversed. Shekhinah, inheriting from Her Father,
Ḥokhmah, attains both His names, Holy and
Wisdom. (She is known as Lower Wisdom or
Wisdom of Solomon, and is also described as the
Divine Name.) Tif’eret inherits from His Mother,
Binah, and attains Her name, Holies, absorbing all
of Her sacred flow, which He conveys to His
Bride, Shekhinah.
On Binah as Jubilee, see above, notes 328,
373; pp. 135–36, n. 381. On Shekhinah sharing the
names of Ḥokhmah, see Zohar 3:297a. On the son
bringing treasures to the bride, cf. Bahir 104
(156).
386. Therefore he said Song of Songs… In
uttering these words, Solomon alluded to
Shekhinah (known as Holy, corresponding to Song)
and Tif’eret (known as Holies, corresponding to
Songs). Thereby he stimulated their union.
387. Which is ‫( לשלמה‬li-Shlomo), Soloman’s…
Alluding to Binah, known as “the King who
possesses ‫( שלמא‬shelama), peace,” namely who
possesses Yesod. See above, notes 340, 354, 373.
388. Now, if you say that this praise is
His… Pertaining apparently to Binah. Rather, this
praise pertains even higher. When Tif’eret and
Shekhinah join beneath Binah (the supernal King),
then Binah ascends and is filled with holy blessing,
which He joyfully pours below upon the divine
couple.
For other interpretations of “if you say that
this praise is His,” see OY; Sullam; MmD.
389. This is prayer… The purpose of prayer
is to perfect Binah (the supernal spring, the upper
world), so that (via Tif’eret) His radiant gaze may
then illumine Shekhinah (the lower world) and Her
angelic maidens.
 The moon and sun symbolize, respectively,
Shekhinah and Tif’eret. On the moon having no light
or her own, see above, note 309. The word
“gaze” renders ‫( חיזו‬ḥeizu), “appearance, vision.”
390. Solomon strove… He aimed to perfect
Binah, who is alluded to by the phrase which
is  ‫( לשלמה‬li-Shlomo), Solomon’s—interpreted as “of
the King who possesses ‫( שלמא‬shelama), peace.”
See above, note 387.
391. Mystery of mysteries… When the most
hidden divine realm began to manifest Itself, It
blew a spirit from the primordial point of Ḥokhmah
—a spirit that eventually became Shekhinah. Why
did It initiate this process, which established a
dwelling place for Shekhinah in the world? Because
otherwise there would be no means of conveying
divine energy below, and the world would vanish.
This spirit and the world are interdependent: the
spirit’s fulfillment and arrayal depend on the
world (as explained below), while the spirit’s flow
of emanation nourishes those on earth along with
the angels above.
The printed editions (and M5) identify this
passage (extending below to note 395) as part of
Sitrei Torah, but the manuscripts representing
an earlier version (O2, O17, N41), as well as the
text presented in OY, do not. See MM. O2 and
O17 indicate that some material is missing in
between the preceding passage and this one.
392. Perfection of arrayal of this
spirit…  Shekhinah is arrayed and fulfilled by the
righteous, who stimulate Her union with Tif’eret.
The antediluvian figures Enoch, his father
Jared, and his grandfather Mahalalel performed
this function (after Adam had initially blemished
Shekhinah), but then the wicked of the world
marred Her spirit through their evil deeds. They
were annihilated by the Flood, and Noah again
perfected the divine spirit. The generation of the
Tower of Babel (who were eventually dispersed
throughout the world) impaired the spirit, and
then Abraham restored it. And so it continued,
until eventually God instructed Israel to restore
Shekhinah and make the Dwelling.

On Enoch, see Genesis 5:24: Enoch walked

with God, and he was no more, for God took him.
On Mahalalel, see below at note 809. On the
nature of Adam’s sin, see above, note 357; Vol. 1,
p. 298, n. 1438.
Jacob’s bed is considered perfect or complete
because all his sons were virtuous. See above,
note 301.
On the various stages of Shekhinah, see
Bereshit Rabbah 19:7, in the name of Rabbi Abba
son of Kahana: “The root [or: essence] of Shekhinah
was in the world below. Once Adam sinned, She
withdrew to the first heaven. Cain sinned; She
ascended to the second heaven. The generation
of Enosh sinned; She ascended to the third. The
generation of the Flood sinned—to the fourth.
The generation of the Dispersion—to the fifth.
The Sodomites—to the sixth. The Egyptians in
the days of Abraham—to the seventh.
“Opposite these, seven righteous ones arose
—Abraham, Isaac, Jacob, Levi, Kohath, Amram,
Moses—and brought Her down to earth.
Abraham, from the seventh to the sixth; Isaac
brought [Her] down from the sixth to the fifth;
Jacob brought [Her] down from the fifth to the
fourth; Levi brought [Her] down from the fourth
to the third; Kohath brought [Her] down from the
third to the second; Amram brought [Her] down
from the second to the first; Moses brought Her
down below.”
See the parallels, above, end of note 370.
The opening of this midrash (“The root [or:
essence] of Shekhinah was in the world below”) has
influenced the Zohar’s wording in the preceding
paragraph: “without an essential root of this
world.”
393. Have them take Me an offering…
Apparently understood to mean: Have them take
Me [by attaining Shekhinah, who is known as] an
offering. Or, Have them take Me [together with
Shekhinah]…. See above, notes 12, 18, 284, 288;
OY.
Moses wonders how the Israelites can
possibly attain and restore Shekhinah. On Moses’
difficulty in understanding an aspect of the
Dwelling, see above, note 282.
394. Moses, not as you think… The
challenge is not impossible: the people’s pure
intention will enable them to attain Shekhinah and
restore Her. See Bahir 66 (97).
395. When Solomon came… By
constructing the Dwelling in the desert, Moses
provided a temporary home for Shekhinah on earth.
Later, Solomon united Her above with Tif’eret and
invited both of them to dwell in the Temple that
he built in Jerusalem. Further, he enhanced the
gaze of Binah (the upper world), ensuring that
Shekhinah (the lower world) would be enhanced.

The conclusion of the opening verse in Song

of Songs—which is  ‫( לשלמה‬li-Shlomo), Solomon’s—
alludes to Binah, who is known as “the King who
possesses ‫( שלמא‬shelama), peace.” See above at
notes 367–74, 389–90.
 396. when the blessed Holy One revealed
Himself… Each of the Ten Commandments
generated a voice, which then branched into
seventy voices, miraculously seen by the
Israelites.
On the voice branching, see Tanḥuma,
Shemot 25, in the name of Rabbi Yoḥanan: “The
voice went forth and split into seven voices, and
from seven voices into seventy languages, so that
all the nations would hear. Each and every nation
heard His voice in its own language.”
The full verse in Exodus 20, describing the
revelation at Sinai, reads: All the people were
seeing ‫( הקולת‬ha-qolot), the thunderings [or: voices],
and the flashes and  ‫( קול‬qol), the sound of, the
shofar and the mountain smoking and the people
saw and trembled and they stood at a distance.
On the striking formulation seeing the qolot,
see Mekhilta, Baḥodesh 9, in the name of Rabbi
Akiva: “All the people were seeing ha-qolot…. They
were seeing the fiery word issuing from the
mouth of Power and being engraved on the
tablets.”
See Mekhilta de-Rashbi, Exodus 20:15;
Pirqei de-Rabbi Eli’ezer 41; Midrash Shemu’el 9;
Rashi, Rashbam, and Ibn Ezra (short and long)
on the verse; Bahir 29 (45); Maimonides, Guide
of the Perplexed 1:46; Zohar 2:81a–b; ZḤ 41b–c;
TZ 38, 79a.
On the voice branching, see also BT Shabbat
88b; Shemot Rabbah 5:9; 28:6; Midrash Tehillim
92:3; Sefer Ḥanokh (Beit ha-Midrash, 2:116); Ibn
Ezra, introduction to Commentary on the Torah;
Zohar 1:26a (TZ), 47b, 54a; 2:83b; 3:160a;
Moses de León, Sefer ha-Rimmon, 366 (and
Wolfson’s n. 16).
 The full verse in Exodus 25 reads: This is the
offering that you shall take from them: gold,
silver, and bronze.
397. That voice warned every single
Israelite… A paraphrase of the midrashic
treatment of Song of Songs, according to which
the Israelites yearned for a divine kiss, which
they received at Mount Sinai.
See Midrash Aseret ha-Dibberot (Beit ha-
Midrash 1:69); Shir ha-Shirim Rabbah 1:13 (on
1:2). On the voice moving, cf. Devarim Rabbah
(ed. Lieberman), p. 117; Tanḥuma, Shemot 25;
Tanḥuma (Buber), Shemot 22; Shemot Rabbah
5:9.
398. all that Israel saw… Within Shekhinah,
they saw the reflected colors of the higher sefirot.
God told the people that Shekhinah was the offering
that they would obtain. The sefirot illumining Her
are symbolized by the various elements recorded
in Exodus. In particular, gold, silver, and bronze
represent, respectively, Ḥesed, Gevurah, and Tif’eret.
The context in Exodus (25:2–8) reads: Speak
to the Children of Israel and have them take Me
an offering; from every man whose heart impels
him, you shall take My offering. This is the
offering that you shall take from them: gold,
silver, and bronze; blue, purple, and crimson,
linen and goat hair; reddened ram skins, tanned-
leather skins, and acacia wood; oil for lighting,
spices for the anointing oil and for the aromatic
incense. Carnelian stones and stones for setting,
for the ephod and the breastpiece. Have them
make Me a sanctuary, and I will dwell among
them.
On Shekhinah as offering, see above, note 12.
On the symbolism of the various elements listed
here, see above at notes 240–60.
399. between the upper world and the
lower world… Between the male divinity
(extending from Binah, or Ḥokhmah, through Yesod)
and Shekhinah.
400. passionate cleaving of ‫( רוחא‬ruḥa),
spirit, to spirit… The word ‫( רוחא‬ruḥa) means
“wind, breath, spirit.” Spirit cleaves passionately
to spirit only through a kiss—a kiss delivered by
the mouth, from which ruḥa (breath, spirit) issues.
When the male and female partners kiss, their
ruḥin (spirits, breaths) unite.

On a kiss as “cleaving of ruḥa to ruḥa,” see

Zohar 1:44b (Heikh), 184a; 2:124b, 254a
(Heikh), 256b (Heikh); ZḤ 60c (MhN, ShS), 63a,
64b (both ShS); Moses de León, Sefer ha-
Rimmon, 396; idem, Sod Eser Sefirot Belimah,
372. Cf. Ezra of Gerona, Peirush le-Shir ha-
Shirim, 485; Zohar 1:70a.
401. In the Book of Rav Hamnuna Sava
the First… As mentioned in the preceding note,
‫( רוחא‬ruḥa) means “wind, breath, spirit,” but it also
means “direction, bearing.” Here, the kiss
expands in four ruḥin, “directions,” and into four
“spirits” (or “breaths”). The male ruḥa combines
with the female ruḥa, and the female ruḥa with the
male, making a total, as it were, of four (“two
and two as one”). The phrase “within mystery of
faith” indicates that the kiss occurs within the
sefirotic realm between the divine couple.
The four letters of the word ‫( אהבה‬ahavah)
correspond to the letters of ‫( יהוה‬YHVH), which
signify the four sefirot Ḥesed, Gevurah, Tif’eret, and
Shekhinah, who constitute a supernal chariot for
Binah. From the union of the four spirits
(symbolized by the four letters), a new spirit is
formed, named Love, who ascends to the
heavenly Palace of Love, stimulating this palace
to unite with a higher realm.
On four spirits forming through a kiss, see
ZḤ 60c (MhN, ShS), 64b (ShS); Moses de León,
Sod Eser Sefirot Belimah, 372. On the Palace of
Love, see Zohar 1:44b–45a (Heikh); 2:97a, 253a
(Heikh), 254b (Heikh), 260b (Heikh). The
passage in 2:254b (Heikh) mentions the union of
this palace with a higher palace.
On Rav Hamnuna Sava (the Elder) see above,
p. 164, n. 69. On Rav Hamnuna the First and Rav
Hamnuna Sava the First, see Zohar 2:145a;
3:199a. The Book of Rav Hamnuna Sava is
quoted frequently in the Zohar. On books such as
this, see above, p. 174, n. 97.
402. Four letters correspond to four
spirits… The four letters of the word ‫אהבה‬
(ahavah), “love,” symbolize the four spirits formed
by the kiss. The first letter, ‫( א‬alef), is the spirit (or
breath) issuing from the mouth of the male
divinity. Immediately, ‫( ה‬he) issues from the mouth
of the female and joins alef. The process
continues with the last two letters of ‫( אהבה‬ahavah),
engendering a new spirit (or soul) named Love,
who ascends to the palace, adorned and
accompanied by the four letters.
403. As that complete Love ascends… As
the new spirit named Love ascends, it encounters
the mighty Akhtariel, who confronts it but cannot
prevent it from crossing the rivers of balsam and
entering the Palace of Love.
The number 1,390 apparently includes an
allusion to all the ‫( שמים‬shamayim), “heavens,” a
word whose numerical value is 390.
 According to rabbinic sources, thirteen rivers
of balsam await the righteous in the world that is
coming. See JT Avodah Zarah 3:1, 42c; Bereshit
Rabbah 62:2; BT Ta’anit 25a; above, note 20.
“The mystery of dew above” alludes to the
source of emanation in Keter. See above, notes
199–200; Vol. 4, pp. 459–60, n. 334.
The angel Akhtariel (whose name includes
the word ‫[ כתר‬keter], “crown”) appears in BT
Ḥagigah 7a, where Rabbi Yishma’el has a vision
of “Akhtariel Yah YHVH Tseva’ot.” Here, Rabbi Yose
portrays Akhtariel as fashioning crowns for God
out of Israel’s prayers “with [apparently
meaning: by the power of] the name YHVH Yah
Tseva’ot.” The role of weaving divine crowns out of
prayers is usually played by another angel,
Sandalphon.
See BT Ḥagigah 13b; above, note 48;
Nitsotsei Zohar; Margaliot, Mal’akhei Elyon, 13–
14, n. 2; Green, Keter, 20–41, 62–65. On pp. 37–
38, Green discusses a passage in Sefer ha-
Ḥesheq that has Metatron (instead of
Sandalphon) weaving a crown of prayers.
404. Once it enters the Palace of Love…
There the kisses of the divine couple (symbolized
by Jacob and Rachel) are aroused. The verse in
Song of Songs conveys Shekhinah’s yearning to be
kissed by Her beloved.
Cf. above, note 397. On the verse in Genesis,
see Zohar 1:45a; 2:97a, 253b (Heikh); 3:250b;
ZḤ 64b (ShS).
405. Who is he?… To whom is Shekhinah
referring when She says O that he would kiss
me? To the sefirotic essence concealed above.
But how can such a sublime realm, from whom
kisses originate, kiss Shekhinah far below?
 For various interpretations, see OY; Vital;
Soncino; Sullam; MmD.
406. Concealed of all concealed—there is
no one who knows Him…  Keter, the most
concealed realm, is unknowable. Yet He reveals
“one tenuous radiance” (Ḥokhmah) by a slender
path of emanation. This radiance itself remains
essentially concealed, but it reveals aspects of
divine being and stimulates kisses between Tif’eret
and Shekhinah.
The concealed origin of the process is
conveyed by the fact that the verse in Song of
Songs begins “in a concealed way,” namely in the
third person: O that he would kiss me with the
kisses of his mouth, rather than in the second
person: O that you would kiss me with the kisses
of your mouth (matching the second half of the
verse: For your love is better than wine). The
expression ‫( בארה סתים‬be-oraḥ setim), “in a concealed
way,” alludes to the Hebrew word ‫( נסתר‬nistar),
which literally means “concealed” but is also a
grammatical term for “third person.”
407. If they depend upon Him… If the
kisses do, in fact, stem from Ḥokhmah (and
ultimately from Keter), why does the verse in
Genesis read Jacob kissed Rachel, since Jacob
symbolizes Tif’eret? After all, the kisses really
depend on the higher realm. Rabbi Yose explains
that while ultimately the kisses come from that
higher realm, they are conveyed to Shekhinah by
the supernal chariot of Ḥesed, Gevurah, and Tif’eret,
which culminates in the last of these sefirot,
symbolized by Jacob. Here, all the divine colors
blend. Uniting with the King (Ḥokhmah) is possible
only through the Son (Tif’eret). The third-person
wording, O that he would kiss me with the kisses
of his mouth, alludes to the royal Father.
 The formulation “Clinging to the King
clingingly comes through His Son” echoes the
Christological idea that one comes to the Father
only through the Son. See John 14:6. Cf. Liebes,
Studies in the Zohar, 146–52.
On the verse in Genesis, see above, note 404.
On the sefirotic chariot, see above, note 353.
408. For your love is better… The second
half of the verse is addressed directly to Tif’eret,
(the sun), who illumines Shekhinah (the moon) with
the radiance of the sefirotic lamps. This loving
radiance issues from Binah, who is pictured as
vintage wine, delighting and nourishing all. Binah
is also known as Living God.
The full verse in Song of Songs reads: O that
he would kiss me with the kisses of his mouth!
For your love is better  ‫( מיין‬mi-yayin), than wine.
Here, Rabbi Yose interprets mi-yayin as from wine.
See Ezra of Gerona, Peirush le-Shir ha-Shirim,
485; Zohar 1:70a–b; ZḤ 64c, 68c–d (both ShS).
According to BT Berakhot 34b (in the name
of Rabbi Yehoshu’a son of Levi), in the world that
is coming the righteous will enjoy “wine
preserved in its grapes since the six days of
Creation.” In the Zohar, this wine symbolizes
both the deepest secrets of Torah and also the
emanation stored within, or flowing from, Binah,
who is known as “the World that is Coming.”
See Zohar 1:135b (MhN), 192a, 238b;
2:169b; 3:4a, 12b, 39b–40a, 93b, 100a (RM); ZḤ
28a–b, 64c (ShS); Moses de León, Sefer ha-
Rimmon, 130.
409. Further, ‫( מיין‬mi-yayin), from wine…
Apparently alluding to the numerical value of ‫יין‬
(yayin), wine, which is seventy, and its
correspondence to a certain permutation (or
permutations) of the name ‫( יהוה‬YHVH).
Vital (Haggahot Maharḥu) suggests that
Rabbi Yose is referring to two permutations: ‫ואו הי‬
‫( יוד הי‬yod, hei, vav, hei) and ‫( יוד הי ויו הי‬yod, hei, vayv, hei),
which together contain seven yods, equivalent
numerically to seventy.
For various other interpretations, see OY;
Vital; Nitsotsei Orot; Nefesh David; Sullam;
MmD. Cf. ZḤ 64c, 68c–d (both ShS). On the
numerical value of yayin, “wine,” see Vayiqra
Rabbah 12:4; BT Eruvin 65a; Shir ha-Shirim
Rabbah 1:19 (on 1:2).
410. The Companions came and kissed
him… They kissed Rabbi Yose for revealing such
profound wisdom.
On the expression “Holy spirit ‫מכשכשא‬
(mekhashkesha), pulsates, within you,” cf. Va-yiqra
Rabbah 8:2, in the name of Rabbi Neḥemiah,
“When the Holy Spirit settled upon him [i.e.,
Samson], his hairs were ‫( מקישות‬maqqishot), tingling
[or: knocking], like a bell.” See BT Sotah 9b, in
the name of Rabbi Yitsḥak: “Shekhinah was ‫מקשקשת‬
(meqashqeshet), ringing [or: knocking], before him
[i.e., Samson] like a bell.” See above, page 53:
“the first spirit ‫( מכשכשא‬mekhashkesha), pulsates,
within her… his spirit mekhashkesha, rattles, in her
belly like a snake.”
According to rabbinic sources, Rabbi
Shim’on claimed that he could protect the world
until the Messiah arrives. See Bereshit Rabbah
35:2; JT Berakhot 9:2, 13d; Pesiqta de-Rav
Kahana 11:15. Cf. BT Sukkah 45b.
According to the Zohar, Rabbi Shim’on’s
generation is the greatest one there will be until
the Messiah appears. See Zohar 2:9a; 3:58a,
159a, 206a, 236b, 241b. On the unique status of
Rabbi Shim’on’s generation, see also Zohar
1:225a; 2:149a, 156a; 3:79a, 287a. On Rabbi
Shim’on’s messianic status in the Zohar, see
Liebes, Studies in the Zohar, 1–84.
The declaration “Torah has been restored
‫( לעתיקותהא‬le-attiqutaha), to her ancientry” is a
paraphrase of a rabbinic formulation concerning
Shim’on son of Shetaḥ, a president of the
Sanhedrin who lived in the first century B.C.E.
Shim’on pioneered education by requiring
children to attend school (JT Ketubbot 8:8, 32c).
Based on accomplishments such as this, a
Tannaitic tradition states (BT Qiddushin 66a):
“He restored Torah ‫( ליושנה‬le-yoshnah), to her
pristine state.”
Here Rabbi Shim’on bar Yoḥai may be
alluding to a goal and method of the Zohar:
restoring the authority of tradition by
formulating new-ancient mythical teachings and
transmitting them through Talmudic figures. For
other renderings and interpretations, see
Soncino; Sullam; MmD; Berg, Zohar.
Rabbi Yose’s teaching begins above at note
336. The entire gathering of Rabbi Shim’on,
Rabbi El’azar, Rabbi Abba, and Rabbi Yose
begins above at note 19. After “kissed him on his
head,” O2, O17, M5, the text preserved in OY,
and the Cremona and Mantua editions all read:
“When they reached Rabbi Shim’on, they
arranged words before him [i.e., they repeated to
him what they had said].” This does not fit the
context of the gathering, which from the
beginning includes Rabbi Shim’on himself, so
eventually the editors of the Constantinople
edition (1736) placed the troublesome line in
parentheses. Here, for the sake of narrative
consistency, I have deleted it.
411. This is the offering… The verse
concludes: gold, silver, and bronze.
412. We have established this verse…
Previously, Rabbi Shim’on and the Companions
had discussed the sefirotic significance of this
verse, in particular, that offering alludes to
Shekhinah. Now Rabbi El’azar wonders about the
apparently contradictory wording of the passage,
which applies to both the earthly Dwelling
(“mystery below”) and Shekhinah (“mystery
above”).
The context (Exodus 25:2–3) reads: Speak to
the Children of Israel and have them take Me an
offering; from every man whose heart impels
him, you shall take My offering. And this is the
offering that you shall take from them: gold,
silver, and bronze. The opening divine command,
have them take Me an offering, is fine. But if this
is the people’s offering to God, why does the
verse then call it My offering? And if it is My
offering, why does the next verse state: This is
the offering that you shall take from them.
The phrase “everything, above and below”
apparently means “whether the verse is
interpreted spiritually or literally,” i.e., relating
to “mystery above” or “mystery below.”
For various interpretations of Rabbi El’azar’s
challenge to the verse, see OY; MM; Sullam;
Tishby, Wisdom of the Zohar, 646 (adopted here);
MmD. On Shekhinah as offering, and the command
have them take Me an offering, see above, notes
12, 18.
413. the matter is as follows… The people
of Israel are commanded to take Shekhinah (an
offering) from the angels themselves—the four
archangels beneath Her: Michael, Gabriel, Uriel,
and Raphael, who are called every man. These
angels raise Shekhinah to unite with Her royal
partner, and thus She is called ‫( תרומה‬terumah),
understood here hyperliterally as ‫( ארמותא‬armuta),
“raising.” When Israel are virtuous, they are able
to take Her from the angels and bring Her to
dwell on earth, even though Shekhinah (symbolized
by the heart) delights in the angels and is set
upon them.
The angelic interpretation of every man is
probably based on a midrashic reading of the
man Gabriel (Daniel 9:21). See Tanḥuma,
Vayeshev 2; Pirqei de-Rabbi Eli’ezer 38.
On terumah as “raising,” see above, note 12.
The full verse in Exodus reads: Speak to the
Children of Israel and have them take Me an
offering; from every man whose heart impels
him, you shall take My offering.
414. How? At this time… How can Shekhinah
be drawn down to earth? Now, when the Temple
is no longer standing and its rituals have been
eliminated, it is possible to attract Shekhinah by
living virtuously and by praying sincerely.
In the original Dwelling (or Tabernacle) in
the desert, Shekhinah was attracted by the various
holy objects and rituals, and in particular by the
colors gold, silver, and bronze, which embodied
spiritual qualities and symbolized the angels and
the sefirot above. These earthly colors
overwhelmed the spiritual colors and conveyed
them to the world. In this setting, Israel was able
to take Shekhinah from Her camp of angels.
415. Gold—included in Gabriel… Gold
symbolizes Gevurah, from which Gabriel draws his
power.
Seven types of gold are mentioned in
rabbinic sources. See JT Yoma 4:4, 41d; BT Yoma
44b; Shemot Rabbah 35:1; Zohar 2:73a (RR),
148a; 3:84a; Moses de León, Sheqel ha-Qodesh,
39 (46–47). On the sefirotic symbolism of gold,
see above, notes 163, 242.
The context in Exodus (25:3–8) reads: This is
the offering that you shall take from them: gold,
silver, and bronze; blue, purple, and crimson,
linen and goat hair; reddened ram skins, tanned-
leather skins, and acacia wood; oil for lighting,
spices for the anointing oil and for the aromatic
incense. Carnelian stones and stones for setting,
for the ephod and the breast-piece. Have them
make Me a sanctuary, and I will dwell among
them.
416. Silver—above, included in Michael…
Silver symbolizes Ḥesed, linked with Michael. See
above, note 242.
417. And bronze—above, emerging from
gold… Bronze apparently symbolizes Hod, which
derives from Gevurah (symbolized by gold and
fire). Consequently bronze shares the color of its
fiery source. From this ‫( נחשת‬neḥoshet), bronze, of
Hod emerge fiery ‫( נחשים‬neḥashim), “serpents,” which
execute divine Judgment deriving from Gevurah, or
Din.

On the fiery serpents, see below, note 491.

For other interpretations of the significance of
bronze, see OY; MM; Sullam; MmD. Cf. above,
notes 243, 398.
418. Blue—dwelling in this and that…
Blue symbolizes Shekhinah, who draws potent
Judgment from the left side, inhabited by Hod
(bronze) and Din (gold).
 “No one prevails against it for life”
apparently alludes to the danger of seeing blue
in one’s dream. According to BT Berakhot 57b,
“All kinds of colors bode well in a dream, except
blue.” Previously, Rabbi El’azar had indicated
that the color blue informs a dreamer that his
soul is being judged and that his body may be
sentenced to destruction. See above, note 245.
The angel Boel draws the power of Judgment
from Shekhinah and conveys divine wrath to the
world, but when humans turn back to God he is
transformed into Raphael (whose names means
approximately “God heals”) and he heals
compassionately.
On Boel, see above, note 140. On the verse in
Psalms (sometimes associated with Shekhinah), see
Zohar 1:8a, 91a, 177a; 248b–249a; 2:251
(Heikh); 3:30b–31a, 119b, 176b–177a. On blue
and Shekhinah, see above, notes 166, 245.
419. Purple—gold and silver… Purple
symbolizes Tif’eret, who blends the qualities of
Gevurah and Ḥesed (symbolized respectively by gold
and silver). Michael and Gabriel (deriving
respectively from Ḥesed and Gevurah) blend in
purple.
The verse in Job refers to God making peace
among the warring elements of heaven, and is
applied here to Michael and Gabriel. See Pesiqta
de-Rav Kahana 1:3; Shir ha-Shirim Rabbah on
3:11; Devarim Rabbah 5:12; Tanḥuma, Vayiggash
6; Tanḥuma (Buber), Bereshit 13; Derekh Erets,
Pereq ha-Shalom 8; Bemidbar Rabbah 12:8. Cf.
ZḤ 15a (MhN). On the significance of purple, see
above, note 167.
420. And crimson—above… Apparently
alluding to Netsaḥ. This is included in Uriel, as was
the color of Hod previously. Just as the sefirotic
pair Netsaḥ and Hod lies between Tif’eret (symbolized
by purple) and Shekhinah (symbolized by blue), so
Uriel is tinged with these colors.
See above, note 417; Tishby, Wisdom of the
Zohar, 2:647.
 421. Linen—above… The roof-covering of
the Tabernacle comprised four separate layers:
linen, goat hair, ram skins, and, uppermost,
leather. Here, the word ‫( שש‬shesh), linen, suggests
the number shesh, “six,” and so too the sixth of
the lower sefirot, Yesod. This sefirah sustains the
angel Raphael, just “as before” Shekhinah
sustained him.
Silver and gold symbolize, respectively, Ḥesed
and Gevurah, with which Yesod (and His angel,
Raphael) are linked.
According to rabbinic tradition, the linen
yarn used in the Tabernacle consisted of six
strands. See BT Yoma 71b–72a, where ‫( שש‬shesh),
linen, and ‫( ששה‬shishah), “six,” are associated. See
above, note 251.
On Shekhinah and Raphael, see above, note
418. For various interpretations, see OY; Tishby,
Wisdom of the Zohar, 2:648; MmD.
422. Until here, mystery of seven pillars
above… Apparently symbolizing the seven lower
sefirot, which are protected by the shell of seven
lower pillars, angelic powers beneath Shekhinah.
Scholem suggests that the two septets are of
angels and of colors.
423. And goat hair… As mentioned in note
421, the roof-covering of the Tabernacle
comprised four separate layers: linen, goat hair,
ram skins, and, uppermost, leather. The goat hair
covering the linen constitutes a “shell”
protecting the divine kernel. “These seven”
apparently refers to the seven lower sefirot, which
are “kernel of kernel,” because they themselves
are within the kernel of angelic powers around
Shekhinah.
 See above, note 252. On the image of kernel
and shell, see above, p. 131, n. 369; and notes
84, 289–93.
424. Reddened ram skins… Symbolizing
further powers protecting the divine kernel.
See above at note 253. “Missiles” renders
‫( טיסין‬tisin), apparently from the root ‫( טוס‬tus), “to
fly.” See Zohar 1:16a, 19b, 108b (ST), 218a–b;
2:7b; 3:229b (RM).
The full verse in Daniel (describing a
heavenly being) reads: His body was like topaz,
his face like the appearance of lightning, his eyes
like flaming torches, his arms and legs like the
gleam of burnished bronze, and the sound of his
words was like the sound of a multitude.
425. ‫( תחשים‬Teḥashim), Tanned-leather,
skins… Symbolizing powers partially linked with
holiness.
The exact meaning of teḥashim is uncertain. It
may refer to yellow-orange tanned leather or to a
specific animal (dolphin, dugong, narwhal,
badger). Here, Rabbi El’azar associates teḥashim
(singular: ‫[ תחש‬taḥash]) with a minor biblical figure
named ‫( תחש‬Taḥash), Tahash, one of the children
born to Reumah, the concubine of Abraham’s
brother Nahor. Surprisingly, though, Rabbi
El’azar indicates that Abraham, not Nahor,
engendered Tahash. The context in Genesis
(22:23–24) reads: These eight Milcah bore to
Nahor, Abraham’s brother. And his concubine,
whose name was Reumah, she too gave birth—to
Tebah, Gaham, Tahash, and Maacah. Perhaps
Rabbi El’azar interprets his concubine to mean
Abraham’s (rather than Nahor’s) concubine.
A further difficulty is that “the mother of
Ishmael” should refer to Hagar, Abraham’s
actual concubine, not to Reumah. Here, Hagar
and Reumah have coalesced into a single figure;
consequently, Tahash and Reumah’s other three
sons are all “brothers of Ishmael.”
The final sentence apparently means that
just as Esau derives from the holy realm of his
father, Isaac, and branches into demonic paths,
so too with Ishmael (and his brothers), born to
Abraham.
For various reactions to the confusion
regarding Reumah and attempts to explain it, see
Or ha-Ḥammah; Nitsotsei Orot; Emden, Mitpaḥat
Sefarim, 25; Nitsotsei Zohar; Scholem; MmD. On
taḥash, see above, notes 254–55.

426. Ishmael’s mother gave birth to

Tahash… Abraham’s concubine, Hagar
(identified here with Reumah), gave birth to
Tahash. Abraham, who symbolizes the primordial
light of Ḥesed, scattered light and seed in all
directions, engendering Isaac in the realm of
holiness as well as Ishmael, Tahash, and their
brothers, who straddle the holy and unholy
realms.
On the primordial light, see BT Ḥagigah 12a,
in the name of Rabbi El’azar: “With the light
created by the blessed Holy One on the first day,
one could gaze from one end of the universe to
the other. When the Holy One foresaw the
corruption of the generation of Flood and the
generation of the Dispersion [i.e., of the Tower of
Babel], He hid it away from them, as is said: The
light of the wicked is withheld (Job 38:15). For
whom did He hide it? For the righteous in the
time to come.”
Here the sweet steadiness of the light
corresponds to the purity of Abraham, once
Ishmael and his brothers had been generated.
God hides the rarefied light away for “the
righteous,” which alludes here to Yesod (known as
Righteous One) and Shekhinah (known as
Righteousness). Their union generates the fruit
of souls, destined to enter the world.
On the primordial light, see above, note 17.
On Abraham symbolizing this light, see Bereshit
Rabbah 2:3. On Yesod and Shekhinah as “the
righteous,” see Zohar 3:91b. On Righteous One
and Righteousness, see Zohar 1:32a (Tos), 34a,
49a, 182b, 246a; 2:57a, 169b; 3:26a, 68a, 69a,
105a, 115b, 165a, 236b, 287a, 297a.
The phrase “became sweetly steady” renders
‫( אתבסם‬itbassam), “was sweetened” or “… firmly
established.” The root ‫( בסם‬bsm) conveys both
senses. See above, note 338.
427. For Abraham and Sarah formed
souls and fruit… They imitated the divine
couple by fashioning souls.
The verse in Genesis reads: Abram took Sarai
his wife and Lot his nephew and all the goods
they had gotten and the persons they had
acquired in Haran, and they set out on the way
to the land of Canaan. The clause ‫( והנפש אשר עשו‬ve-
ha-nefesh asher asu), and the persons they had
acquired, refers to the slaves that Abraham and
Sarah had obtained, but the Midrash interprets it
hyperliterally. See Bereshit Rabbah 39:14: “Ve-ha-
nefesh asher asu, And the souls they had made, in
Haran. Rabbi El’azar said in the name of Rabbi
Yose son of Zimra, ‘If all the nations assembled
to create a single mosquito, they could not cast a
soul into it, yet you say: and the souls they had
made?! Rather, these are converts. Then the
verse should read: [and the souls] they had
converted. Why they had made? To teach you
that whoever draws a Gentile near is as though
he created him.’ Then the verse should read: he
[Abraham] had made. Why they had made? Rabbi
Ḥunya said, ‘Abraham converted the men, and
Sarah the women.’”
Here in the Zohar, Rabbi El’azar focuses not
on the conversion of residents of Haran, but
rather on Abraham and Sarah forming actual
souls for future converts (who derive from the
Other Side). This creative act is usually reserved
for the righteous in the Garden of Eden.
Abraham himself was the prototypical
convert: born into an idolatrous family and
culture, he came to recognize God. In BT Sukkah
49b, Rava describes him as “first of converts.”
See above, pp. 5–6, n. 17.
On the midrashic interpretation of the verse
in Genesis, see above, note 45. On the formation
of converts’ souls, see above, p. 7, n. 21. On
Abraham and Sarah making souls for future
converts, see Zohar 3:168a.
428. And acacia wood… The planks (or
frames) of the Tabernacle were made of acacia
wood, which symbolizes the angels known as
seraphim. Rabbi El’azar indicates this
association by hinting at a verbal analogy. In
Exodus 26:15 (not quoted here), God says, You
shall make the planks for the Dwelling of acacia
wood  ‫( עומדים‬omedim), upright [literally standing].
This same verb, omedim, appears in Isaiah’s
description of the seraphim: Seraphim omedim,
were standing, above it. Since acacia wood and
seraphim share the same verb, they are linked.
See above, note 256.
The context in Isaiah (6:1–2) reads: In the
year that King Uzziah died, I saw my Lord,
seated on a high and lofty throne, the hem of His
robe filling the Temple. Seraphim were
standing  ‫( ממעל לו‬mi-ma’al lo), above Him [or: in
attendance on Him, or: above it, namely the
throne]. Here, Rabbi El’azar interprets mi-ma’al lo
as above it, that is, above the shell protecting the
divine kernel.
429. Now, you might say… One might claim
that the phrase ‫( ממעל לו‬mi-ma’al lo) means above
Him, not above it, corresponding to the previous
verse: I saw  ‫( את אדני‬et Adonai), my Lord. In
response, Rabbi El’azar focuses on the little
word ‫( את‬et), which grammatically is usually an
accusative particle with no clear independent
sense. However, already in rabbinic times,
Naḥum of Gimzo and his disciple Rabbi Akiva
taught that the presence of et in a biblical verse
amplifies the apparent meaning. Here, according
to Rabbi El’azar, et amplifies the object of the
verbal expression I saw to include the shell.
Similarly, at the end of the verse (the hem of his
robe filling et the Temple), et includes this shell.
In the following verse, the clause seraphim were
standing mi-ma’al lo means that they were standing
above it, i.e., above that same shell.
On et, see BT Pesaḥim 22b, Ḥagigah 12a–b;
Zohar 1:15b, 247a; 2:81b, 90a. The Masoretic
text of Isaiah 6:1 reads ‫( את אדני‬et Adonai), my Lord,
rather than ‫( את יהוה‬et YHVH), as quoted here by
Rabbi El’azar.
430. Oil for lighting… oil of lighting… Oil
of lighting refers to Binah (who encompasses the
entire World of the Male, extending through
Yesod). This realm is constantly filled and
constantly flowing, whereas oil for lighting refers
to Shekhinah, who is filled only when She unites
with the higher sefirot. Yet the two oils flow from
one source.
431. God created the two great lights…
This verse is discussed by Rabbi Shim’on son of
Pazzi in BT Ḥullin 60b: “It is written: God made
the two great lights, and it is written [in the
same verse]: the great light… and the small light.
The moon said before the blessed Holy One,
‘Master of the Universe! Can two kings possibly
wear one crown? [i.e., How can both of us be
great?]’ He answered, ‘Go, diminish yourself!’
She said before Him, ‘Master of the Universe!
Because I have suggested something proper I
should make myself smaller?’ He replied, ‘Go and
rule by day and night.’ She said, ‘But what is the
value of this? What good is a lamp at noon?’….
Seeing that her mind was uneasy [that she could
not be consoled], the blessed Holy One said,
‘Bring an atonement for Me for making the moon
smaller.’”
Here, Rabbi El’azar interprets the two great
lights as upper world (Binah encompassing the
World of the Male, or oil of lighting) and lower
world (Shekhinah, or oil for lighting). Since the
masculine upper world is known as great, when
the female Shekhinah is joined with Him, She
shares this description and is known as one of
the two great lights. However, when their union
is disrupted, He is great and She is small.
On the Talmudic passage, see above, note
230; ZḤ 70d–71a (ShS). The full verse in Genesis
reads: God made the two great lights, the great
light for dominion of day and the small light for
dominion of night, and the stars. Here, the Zohar
reads: God created….
432. one should rather be a tail to lions…
See M Avot 4:15, in the name of Rabbi Matya son
of Ḥeresh: “Be a tail to lions, and not a head to
foxes.” This maxim is often understood to mean:
Associate with those greater than you, rather
than those beneath you.
Here, Rabbi El’azar applies the Mishnaic
saying to the two great lights. At first, Shekhinah
was joined with World of the Male, and even
though She was “the tail” of the sefirot, She
shared the designation great. When She
complained about Her status, God made Her
small, placing Her as “the head” of lower realms.
See ZḤ 70d–71a (ShS).
433. By this mystery, oil of lighting… The
constant World of the Male corresponds to oil of
lighting and rules by day. Shekhinah, who is
intermittent, corresponds to oil for lighting and
rules by night.
434. There are five spices… Five
ingredients are specified for the anointing oil and
five spices for the incense. See Exodus 30:23–25,
34–35. These two separate compounds are
intimately related and are described as one in
Exodus 25:6: spices for the anointing oil and for
the aromatic incense.
435. Carnelian stones…—all these are
thirteen… The verse reads: Carnelian stones
and stones for setting, for the ephod and the
breastpiece. The twelve stones in the breastpiece
plus the two carnelian stones for the ephod
(considered here as one unit) make a total of
thirteen. These constitute an adornment not only
of the high priest but also of Shekhinah Herself,
symbolized by the Dwelling. See above, note 257.
436. We return to the original subject…
To the beginning of the list of items donated for
the Dwelling: This is the offering that you shall
take from them: gold, silver, and bronze; blue,
purple, and crimson, linen… (Exodus 25:3–4).
See above at note 415.
Gold often symbolizes Din (Judgment), while
silver symbolizes Ḥesed, so silver should precede
gold. Why, then, does the verse read: gold,
silver…? Rabbi El’azar explains that here the
Torah is referring to “supernal gold,” namely
Binah. She is identified with the seventh and final
type of gold, whose preciousness is reflected in
the fact that when anyone discovers gold, he
hides it away. From Binah’s supernal gold issue
the other six kinds of gold, symbolizing the six
sefirot from Ḥesed through Yesod.

Earlier (above at note 415), Rabbi El’azar

had taught that the seven types of gold originate
in Gevurah. Here he begins on a higher level, Binah.
On the seven types of gold, see above, note 415.
On the rich alchemical symbolism of this
passage, see Scholem, Alchemy and Kabbalah,
32–36, who says that it “reads like a mystical
meditation using alchemical terminology.”
437. When is the one called gold called
gold?… Binah is called gold when She radiates joy.
When Judgment dominates Her, then Her color of
gold changes to lower colors, reflecting that
Judgment.
The phrase “joyous awe” recalls the biblical
directive: Rejoice in trembling (Psalms 2:11).
438. Silver—below, mystery of the right
arm…  Silver symbolizes the divine right arm,
Ḥesed, which is situated beneath Binah, pictured
here as the head of gold.
The goal, as in alchemy, is to transmute silver
into gold, restoring Ḥesed to Binah, or restoring an
aspect of one’s original form. See Scholem,
Alchemy and Kabbalah, 35, n. 58.
“Turns into” renders ‫( אתהדר‬ithaddar), “returns,
turns into, becomes.” See ibid., 34, n. 57. The
verses in Daniel are from his interpretation and
description of Nebuchadnezzar’s dream. The full
verse in Proverbs reads: Like apples of gold in
settings of silver is a word aptly spoken.
439. And bronze—issuing from
gold…  Bronze issues from Binah and becomes
Gevurah, or Din, the divine left arm. This quality
manifests Judgment and—relative to Ḥesed or Binah
—is deficient.
440. Blue—left thigh…  Blue and crimson
symbolize, respectively, the divine left and right
thighs, Hod and Netsaḥ.
441. ‫( ושש‬Ve-shesh), And linen… Symbolizing
Yesod, who conveys the flow of emanation to
Shekhinah. Rabbi El’azar associates ‫( שש‬shesh),
linen, with the homonym shesh—Aramaic ‫( שית‬shit)
—“six.” All six sefirot from Ḥesed through Yesod are
included in the latter, who is therefore called
shesh.

“Similarly below” apparently refers to six

corresponding aspects within Shekhinah. On shesh
as linen and “six,” see above, notes 251, 421.
442. here are seven of Jubilee…  Binah,
symbolized by Jubilee, constitutes seven sefirot
(Herself plus Ḥesed through Yesod), corresponding
to the first seven donations for the Dwelling:
gold, silver, bronze, blue, purple, crimson, linen.
Shekhinah, symbolized by Sabbatical, constitutes
seven corresponding qualities (Herself plus six
angelic powers). These six powers and the six
sefirot from Ḥesed through Yesod total twelve, but
when Binah (“seventh,” “head”), is included, that
makes thirteen.
There is a “head standing on the whole body
below,” and also a “head standing on all limbs of
the body.” “The whole body below” and “all limbs
of the body” apparently refer, respectively, to the
angelic body of Shekhinah and the sefirotic limbs
from Ḥesed through Yesod. Or vice versa. The gold
of the higher head is concealed and
imperceptible to the eye, befitting Binah.
The term ‫( זהב סגור‬zahav sagur), hidden [or: shut
up, precious, pure] gold, appears in 1 Kings
6:20–21; 7:49–50; 10:21; and in Chronicles. See
Moses de León, Sheqel ha-Qodesh, 39 (46–47).
For various interpretations of this paragraph, see
OY; Vital; MM; Sullam; MmD.
443. Lower gold is more revealed, [277a]
and its name… The gold of the lower head is
more revealed, befitting Shekhinah. This gold is
greenish, as was Queen Esther, who symbolizes
Shekhinah. The greenish etrog (citron) also
symbolizes Her.
Compared to the supernal gold of Binah, the
gold of the lower head is revealed, but it too is
basically concealed until it settles upon the head
of Gabriel.
In Esther 2:7, Esther is called ‫( הדסה‬Hadassah),
which means “myrtle.” In BT Megillah 13a, Rabbi
Yehoshu’a son of Korḥah explains this name:
“Esther was greenish [like a myrtle leaf], but a
thread of grace was drawn upon her.”
On Esther being greenish, see Moses de
León, Sefer ha-Rimmon, 184; idem, Sefer ha-
Mishqal, 129–30; idem, Sheqel ha-Qodesh, 39
(46); TZ 21, 56b. On the etrog symbolizing
Shekhinah, see Bahir 117–18 (172–75); Ezra of
Gerona, Peirush le-Shir ha-Shirim, 524; Azriel of
Gerona, Peirush ha-Aggadot, 36; Naḥmanides on
Leviticus 23:40; Zohar 1:220b (standard edition);
2:186b; 3:24a–b, 38a; and the works of Moses de
León cited above. On Gabriel and gold, cf. above,
note 415.
This long passage (beginning with “and its
name” and extending below to “Well, that state
of prophecy,” on p. 360 before n. 483) does not
appear here in the printed editions or in most
manuscripts. It does appear in the manuscript
recorded in OY, and is printed in ZḤ 42c–43b
and in Zohar 2:277a–278b (Tosafot).
444. a purging cover… ‫( כפורת‬Kapporet), whose
precise meaning is unclear. This was a solid slab
of pure gold, placed above the ark. At each end
of this gold cover, a cherub was hammered out.
The two cherubim faced each other, with their
heads bent slightly downward and their fully
outstretched wings turned upward, sheltering
the rest of the kapporet and the ark beneath. The
divine voice was thought to issue from the space
above the kapporet and between the two cherubim.
On Yom Kippur the kapporet was the focal point of
the purgation rite.
See Sarna, Exodus, 161. On the meaning of
kapporet, see Milgrom, Leviticus, 1:1014. Fox (Five
Books of Moses) renders it purgationcover.
445. Throughout this entire portion… In
the commands for constructing the Dwelling (or
Tabernacle), Moses is usually told You shall make
(frequently in Exodus 25–30). However,
regarding the ark and the ephod (a splendid
apron worn by the high priest), Scripture reads:
They shall make, referring to Israelite artisans.
Rabbi Shim’on explains that the ark (symbolizing
Shekhinah) is supposed to contain Moses
(symbolizing Tif’eret), so others were instructed to
prepare it fittingly for him.
On the wording they shall make, see BT
Yoma 3b, 72b; Tanḥuma, Vayaqhel 8; Shemot
Rabbah 34:2; Naḥmanides on Exodus 25:10.
446. As for the ephod… This apron was
intended for Aaron, the high priest, not for
Moses.
Moses, linked with King Tif’eret, assumes the
royal role. His brother, Aaron, is the king’s best
man and intimate friend, who performs certain
rituals and facilitates the union of Moses and
Shekhinah. He must be dressed appropriately.

Elsewhere, Moses is described as “‫שושבינא‬

(shoshvina), best man (or intimate friend), of the
King,” while Aaron is “shoshvina, bridesman, of
Matronita (Shekhinah).” See Zohar 2:49b; 3:20a (RM),
53b, 177b, 180b, 275b (RM). Cf. 3:124a, 176b.
447. Look at what is written… If Moses
was not supposed to be involved in Aaron’s
service, then why is he told to clothe and gird
Aaron, and to prepare and place a turban on his
head? Rabbi Shim’on explains that despite the
fact that only Aaron could perform certain
rituals, Moses had to prepare and sanctify him;
thus, Aaron’s ritual could be performed “only
through Moses,” only with his help.
The two verses read in full: You shall take the
garments and clothe Aaron in the tunic, the robe
of the ephod, the ephod, and the breastpiece,
and you shall gird him with the band of the
ephod. You shall put the turban on his head and
you shall set the holy diadem on the turban.
448. In this portion is recorded the
creation… The account of the Dwelling alludes
to the creation of the world because the former
is patterned on the latter. “Habitation above”
refers to the heavenly Temple.
On the correspondence between the
Dwelling and Creation, see above, note 18. On
the relation between the heavenly and earthly
Temples, see Tanḥuma, Pequdei 2, in the name of
Rabbi Shim’on son of Yoḥai: “The Temple below
was directly facing the Temple above.” See
above, note 337.
449. In the beginning… The account of
Creation alludes to the Dwelling, and to
Metatron, the chief angel and Prince of the
World, who emanates from Shekhinah and inhabits
a heavenly Dwelling.
The final phrase may mean that Metatron
raises Shekhinah (the holy offering) to Tif’eret above
and participates in rituals in his own Dwelling.
See Bemidbar Rabbah 12:12, in the name of
Rabbi Simon: “When the blessed Holy One told
Israel to erect the Dwelling, He hinted to the
angels that they too should construct a Dwelling.
When it was erected below, it was erected above;
and that is the Dwelling of the Youth named
Metatron, in which he offers up the souls of the
righteous to atone for Israel in the days of their
exile.”
See above, note 337. On the opening verse of
Genesis, see, e.g., Zohar 1:15a–16a. On the
“purging cover,” see above, note 444. On
Metatron, see Tishby, Wisdom of the Zohar,
2:626–31; Scholem, Kabbalah, 377–81.
450. ‫( ברא שית‬Bara shit), Created six… The
word ‫( בראשית‬be-reshit), in the beginning, is split
into two words: ‫( ברא שית‬bara shit), “created six,”
alluding to the six sefirot gestating within Binah.
The cover may allude to a particular sefirah (Yesod,
the sixth of the lower sefirot, or Binah, who contains
all six) or more generally to the spreading
emanation.
Within the cover is ‫( מטטרון‬Metatron), whose
name is sometimes spelled with a ‫( י‬yod): ‫מיטטרון‬
(Mitatron). This alternate spelling apparently
alludes to Metatron as an embodiment or
manifestation of Shekhinah, while the shorter
spelling alludes to the transformation of Enoch
(who is “linked below”) into Metatron (as
described in the following note.)
For various interpretations of this passage,
see OY; Sullam; MmD. On ‫( בראשית‬be-reshit), in the
beginning, as ‫( ברא שית‬bara shit), “created six,” see
Seder Rabbah di-Vreshit, 1 (Battei Midrashot,
1:19); Midrash ha-Gadol, Genesis 1:1, pp. 11–12;
Zohar 1:3b, 15b, 39b (Heikh), 56a. Cf. BT Sukkah
49a.
On the significance of the alternative
spellings ‫( מטטרון‬Metatron) and ‫( מיטטרון‬Mitatron), see
Schäfer, Synopse zur Hekhalot-Literatur, §§389.
959–60; TZ, intro, 15a; TZ 21, 44a, 61a; ZḤ 39d;
Margaliot, Mal’akhei Elyon, 88–89; Scholem,
Kabbalah, 380; Wolfson, Through a Speculum
That Shines, 261.
451. Through awe of walking in truth on
earth… Metatron is identified with the biblical
figure Enoch. According to Genesis 5:24, Enoch
walked with God, and he was no more, for God
took him. This enigmatic wording probably
reflects a fuller narrative that was expurgated. In
postbiblical literature the statement was
understood as alluding to Enoch’s miraculous
ascension alive to heaven, where he learned
God’s mysteries and was transformed into the
angel Metatron. His journey is recorded in the
pseudepigraphical Enoch literature.
Here, Rabbi Shim’on describes how Enoch
recovered Adam’s radiance. Following Adam’s
sin, this radiance had escaped earth, but it
remained unsettled and incomplete, lacking
“perfection below,” which is attainable only
through human action. So the radiance
descended and gradually permeated the Garden,
awaiting the birth of Enoch.
On Enoch and his transformation into
Metatron, see 3 Enoch 4:1–10; Targum
Yerushalmi, Genesis 5:24; Aggadat Bereshit,
intro, 38; Midrash Aggadah, Genesis 5:24;
Tosafot, Yevamot 16b, s.v. pasuq zeh; Zohar 1:37b,
56b, 223b; 2:179a (SdTs); 3:83b (Piq); ZḤ 69b
(ShS); Ginzberg, Legends, 5:156–64, nn. 58–61;
Margaliot, Mal’akhei Elyon, 89–90; Scholem,
Kabbalah, 378–79; Idel, “Ḥanokh hu Metatron.”
On Enoch recovering Adam’s radiance, see ZḤ
69a–b (ShS); Idel, “Ḥanokh hu Metatron,” 155–
56.
452. Messengers, heavenly angels,
came… Angels enlightened him and gave him a
book. Once the radiance was perfected within
Enoch, it sought to manifest itself in heaven by
transforming Enoch into Metatron.
On Enoch’s book, see Zohar 1:13a, 37b, 58b,
72b; 2:55a, 100a, 103b, 105b, 180b, 192b, 217a;
3:10b, 236b, 240a, 248b, 253b; ZḤ 2c (SO);
Ginzberg, Legends, 5:158, 163, nn. 60, 61;
Margaliot, Mal’akhei Elyon, 80–83.
453. Afterward the radiance clothed
itself… Within Enoch’s body to be revealed in
heaven in the form of Metatron. This
embarrassed all the angels who had opposed the
creation of human beings, since here was a
human so virtuous that he was transformed into
the head angel.
Metatron is often described as ‫( נער‬na’ar),
“youth, lad, servant, deputy.” Here, Rabbi
Shim’on alludes to the identification of Enoch
with Metatron by citing the statement from
Proverbs: ‫( חנוך לנער‬Ḥanokh la-na’ar), Train the youth,
which is understood to mean that Ḥanokh (Enoch)
was transformed la-na’ar, into the youth, Metatron.
The chief angel is continually rejuvenated (by the
radiance “constantly inside him”) and he carries
out divine missions throughout the worlds. In
time of Judgment, he assuages divine wrath.
The statement that Enoch’s book is
“concealed among the Companions” alludes to
kabbalistic knowledge of this book and Zoharic
quotations from it. (See the references in the
preceding note.) The Zohar’s Book of Enoch,
though influenced by the pseudepigraphical
Enoch literature, is not identical with any of this
literature’s extant volumes.
On the angels’ opposition to the creation of
human beings, see Bereshit Rabbah 8:5–6; BT
Sanhedrin 38b. “Antagonized” renders ‫עבדו קטגוריא‬
(avadu qategorya), “leveled an accusation (against).”
On Metatron as na’ar, “youth, lad, servant,”
see 3 Enoch 4:10; BT Yevamot 16b; Vol. 4, p. 359,
n. 563. The full verse in Genesis reads: Enoch
walked with God, and he was no more, for God
took him. The full verse in Proverbs reads: Train
a youth according to his way [or: in the way he
should go]; even when he is old, he will not
swerve from it.
454. This image extended… The image of
Metatron extended in the spreading of the ‫כפורת‬
(kapporet), purging cover, forming images of the
two cherubim, male and female youths in
passionate embrace. Here and below, Rabbi
Shim’on refers or alludes not only to the
cherubim in the Dwelling and the Temple, but
also to the angelic or sefirotic cherubim.
In the opening verse of Genesis, In the
beginning God created alludes to the spread of
the purging cover. The rest of the verse ‫ואת הארץ‬
‫( את השמים‬et ha-shamayim ve-et ha-arets), heaven and
earth, alludes to the male and female cherubim,
since heaven and earth symbolize male and
female, and the word et amplifies the meaning to
include the cherubim.
See above, note 450. On the word et, see
above, note 429. On the angelic cherubim, see
Tishby, Wisdom of the Zohar, 2:590–91. OY
interprets the cherubim as Tif’eret and Shekhinah.
On the passionate embrace of the cherubim,
see BT Yoma 54a, in the name of Rabbi Katina:
“When Israel ascended [to Jerusalem] for the
Festival, the curtain would be rolled open for
them and the cherubim revealed, their bodies
intertwined. They [the people] would be
addressed: ‘Look! God’s love for you resembles
the love of male and female.’”
455. ‫( בראשית‬Be-reshit), In the beginning…
Alluding to Ḥokhmah, which afterward generates
the supernal cover. This cover is inscribed with
three marks signifying the triad of Ḥesed, Gevurah,
and Tif’eret, corresponding respectively to three
divine names. From this sefirotic triad issue
three lower sefirot, Netsaḥ, Hod, and Yesod, totaling six
children of Binah.
The word ‫( בראשית‬be-reshit), in the beginning, is
split into two words: ‫( ברא שית‬barashit), “created
six.” See above, note 450.
The identification of ‫( ראשית‬reshit), beginning,
with Ḥokhmah (Wisdom) appears widely. See
Wolfson, Philo, 1:242–45, 266–69; Targum
Yerushalmi (frag.), 1:1; Bereshit Rabbah 1:1; Vol.
1, p. 109, n. 12.
456. This cover spread to the south and
west… Emanation unfolds to the south
(symbolizing Ḥesed) and the west (symbolizing
Shekhinah). Their union generates two cherubim, a
male and a female.
Ḥesed is also symbolized by the priest, who
receives his sacrificial portion first, or “at the
head.” Shekhinah is identified with the daughter of
Abraham, the patriarch who symbolizes Ḥesed.
The word ‫( בראשית‬be-reshit), in the beginning,
consists of ‫( בת ראש י‬bat, rosh, yod), “daughter, head,
yod,” alluding to Shekhinah (the daughter), Ḥesed
(the priestly head), and yod (symbolizing the
primordial point of Ḥokhmah, origin of the cover).
Apparently, the shape of the letter ‫( ה‬he) alludes
to the cover (the horizontal line at the top of the
letter) and the two cherubim (the two vertical
lines extending down).
On the priest’s receiving his portion first, see
BT Nedarim 62a; Zohar 1:147a; 2:225a. Cf. M
Yoma 1:2; Zohar 1:47b.
On Abraham’s daughter, see BT Bava Batra
16b; Bahir 52 (78); Naḥmanides on Genesis 24:1;
Zohar 1:219a; 2:36a (Vol. 4, p. 164, n. 87), 37a,
85b, 95a.
457. The cover turns from west to north…
Emanation moves from the west (symbolizing
Shekhinah) to the north (symbolizing Gevurah),
yielding a cherubic couple who do not face one
another. Since Gevurah (or Din) is characterized by
Judgment, the female cherub Shekhinah remains
concealed and subdued below.
Rabbi Shim’on reimagines the word ‫בראשית‬
(be-reshit), in the beginning, as a combination of ‫אש‬
‫( בת‬bat esh), “daughter of fire,” (namely Shekhinah,
who derives from Gevurah, symbolized by fire); ‫י‬
(yod), the origin of the cover; and ‫( ר‬resh), whose
shape is an extended version of ‫( י‬yod).
The closing line, “and it appears as one, not
two…,” apparently refers to the shape of the ‫ר‬
(resh), whose top horizontal line represents the
cover, and whose single vertical line represents
the male cherub. His female partner is not
represented by any line because she is hidden
below.
458. ‫( ר‬resh) is all one spread, above and
below… Perhaps meaning that the shape of the
letter alludes to Gevurah above and Shekhinah below.
In the Zohar the name Elohim alludes variously to
one of several rungs: Binah, Gevurah, or Shekhinah. For
various interpretations, see OY; Sullam; MmD.
459. The cover turns from west to east…
Stimulating the union of Shekhinah (symbolized by
west) and Tif’eret (symbolized by east). Now,
Shekhinah, known as ‫( בת‬bat), “daughter,” is
crowned and fulfilled, and fittingly the letters of
‫( בת‬bat) are incorporated in the word ‫( בראשית‬be-
reshit), in the beginning, signifying Her union with
the male ‫( ראש‬rosh), “head,” which appears in the
middle of ‫בראשית‬ (be-reshit). For various
interpretations, see OY; Sullam; MmD.
460. Corresponding to these three
times… Corresponding to the three spreadings
of the cover, Israel celebrates three annual
pilgrimage festivals in Jerusalem. On Pesaḥ the
cover turns to the south and west—directions
symbolizing Ḥesed (Abraham’s sefirah) and Shekhinah
(the daughter). The union now is imperfect
because Ishmael issues from the residue of
Abraham, accusing and threatening Israel.
Consequently, on the intermediate and last days
of Pesaḥ the prayer of Hallel (consisting of Psalms
113–18) is recited in an abbreviated form
(omitting the first parts of Psalm 115 and Psalm
116).
See above, note 456. On the connection
between the festivals and the cherubim, see BT
Yoma 54a, quoted above in note 454. On the
complete and incomplete Hallel, see BT Ta’anit
28b; Yalqut Shim’oni, Proverbs 960; Zohar
2:182b; 3:95b; TZ 13, 28b. On Abraham and
Ishmael, see above, notes 425–26. Ishmael may
also signify medieval Islam.
461. From the day of Rosh Hashanah…
During and immediately following the Days of
Awe (until the beginning of Sukkot), Shekhinah
(symbolized by west) is under the sway of Din
(Judgment), symbolized by north and Isaac. From
the residue of Isaac issues Esau, who threatens
Israel. The union then is imperfect, so Hallel is not
recited at all.
See above, note 457. Esau can also signify
medieval Christianity.
462. On Sukkot this daughter ascends…
Now that Judgment has passed (along with the
Days of Awe), Shekhinah ascends and joins with
Gevurah (symbolized by Isaac). To celebrate their
union and the subsiding of wrath, Hallel is recited
completely during the entire festival of Sukkot.
463. On Shavu’ot the cover turns to the
east and west… These two directions symbolize
 and Shekhinah, who unite passionately on the
Tif’eret
festival of Shavu’ot, commemorating God’s
marrying Israel at Mount Sinai and giving them
the Torah. Tif’eret and Shekhinah are symbolized,
respectively, by Written Torah and Oral Torah,
which on this day are united and perfect.
464. In these three times the cover
turns… On Pesaḥ, Shavu’ot, and from Rosh
Hashanah through Sukkot, the cover turns in the
direction(s) associated with each holiday. The
cover spreads above, returning to its source in
the primordial point of Ḥokhmah, and afterward
spreads below. Angelic cherubim shelter the
cover, whose hiddenness is indicated by the
omission of the letter ‫( ו‬vav) in the Masoretic
spelling ‫( כפרת‬kapporet), purging cover. However,
when radiance comes from above, the cherubim
beat their wings and lift them, rejoicing in song.
Similarly below, in the Tabernacle, the
cherubim are affected by the turning of the
cover. “Three and one” apparently refers to the
three directions south, north, and east
(symbolizing Ḥesed, Gevurah, and Tif’eret) and the
fourth direction, west (symbolizing Shekhinah).
Upon the cherub standing on the right settles a
spirit from Ḥesed (symbolized by south and the
right side). The cherub standing on the left
receives a female spirit (symbolized by west and
the left), and then the two cherubs embrace.
“Two and no more” alludes to a rabbinic
teaching that the construction of more than two
cherubim is tantamount to idolatry. See Mekhilta,
Baḥodesh 10; Rashi on Exodus 20:20.
On the cherubim and the purging cover, see
above, note 444. On the cherubim singing, see
Zohar 3:67a. For various interpretations of this
paragraph, see OY; Sullam; MmD.
 465. Above, since cleaving to the cover is
unnecessary… Perhaps meaning something like
the following: In the Tabernacle, the cherubim
are fashioned out of the gold slab of the purging
cover, so they cleave to it and turn along with it.
But in the divine realm, the sefirot do not need to
cleave to the sefirotic cover, so how does the
cover turn along with them? Rabbi Shim’on
explains that through this cover the sefirot unite,
so in effect they do cleave to it.
For various attempts at interpretation, see
OY; Sullam; MmD. On the sefirotic cover, see
above, note 450.
466. Like the cherubim—those above—
they stand miraculously… In their miraculous
nature, the cherubim in the Tabernacle
resembled those in heaven. They were not
immobile figures, but rather moved their wings,
lifting them above at certain times and then
lowering them to shield the cover. The wording
in Exodus demonstrates this: spreading wings,
sheltering with their wings. Otherwise the verse
would read with wings [permanently] spread,
with sheltering wings.
On the miraculous posture of the cherubim,
see BT Bava Batra 99a; Zohar 1:228b; 2:152b,
176a; 3:59a–b, 67a. On the wording spreading
wings, sheltering with their wings, see Zohar
3:59a; cf. 1:228b. The full verse in Exodus reads:
The cherubim shall be spreading wings above,
sheltering the cover with their wings, and their
faces toward each other; toward the cover the
faces of the cherubim shall be.
467. Wherever supernal spirit comes… A
divine spirit actualizes each earthly creature.
 468. This alone… Perhaps only creatures
can be animated by this spirit, not golden figures
like the cherubim. But the example of Aaron’s
staff proves that even an inanimate piece of
wood can be infused with spirit, so certainly the
cherubim, modeled on the heavenly cherubim,
could come alive.
469. Whenever Israel were virtuous…
Israel’s virtue stimulates the love of the
cherubim, but their corruption causes the
cherubim to turn away from one another. How,
though, did anyone know what was happening
with the cherubim within the Holy of Holies,
which was entered only by the high priest only
once a year, on Yom Kippur? Sages have differed
in explaining this, but there were actually three
phenomena within the Temple ritual that
indicated the posture of the cherubim, and
whether Israel urgently needed to turn back to
God and mend their ways.
According to BT Bava Batra 99a, in the time
of the Temple “whenever Israel fulfilled the will
of the Omnipresent,” the cherubim in the Holy of
Holies faced one another, and “whenever [Israel]
did not,” the cherubim miraculously turned away
from each other toward the Temple courts. Here,
the cherubim’s love implies God’s love for Israel,
and their turning away from one another
indicates the unrequited nature of that love.
See Rashbam, ad loc.; Zohar 2:152b, 176a;
3:59b; and the erotic description of the cherubim
in BT Yoma 54a (quoted above, note 454).
The expression “pillars of the world have
differed” recurs in Zohar 3:231a: “Here
primordial pillars of the world have differed.” It
apparently derives from the rabbinic
formulation: “Fathers of the world have differed.”
See, e.g., Bereshit Rabbah 1:15: “Rabbi Shim’on
son of Yoḥai said, ‘I am amazed that the fathers
of the world [referring to Hillel and Shammai]
have differed on this matter [namely the question
of whether heaven or earth was created first].’”
470. Smoke of the sacrifice… Israel’s
virtue (or lack thereof) determined how the
sacrificial smoke rose to heaven. When it
ascended on a straight path, angled in whatever
direction, this indicated that God was delighted
by Israel’s behavior—and that the cherubim were
embracing.
On the ascent of the sacrificial smoke, see
Avot de-Rabbi Natan A, 35: “Ten miracles were
performed for our ancestors in the Temple: …The
wind never prevailed over the column of smoke.
When the column of smoke went forth from the
altar of the ascent offering, it rose straight up
like a staff until it reached the sky. When the
column of incense went forth from the golden
altar, it entered straight into the chamber of the
Holy of Holies.”
See above, note 66. On the smoke ascending
in various directions, see BT Yoma 21b. The
phrase “in a wreath of straps” renders ‫דקולפין‬
‫( בעיטרא‬be-itra de-qulfin), “in a crown of a thick sticks
[or: clubs].” The Talmudic term qulfa has also
been understood as “strap,” e.g., in BT Ketubbot
65a. See Rosenthal, “La-Millon ha-Talmudi,” 50–
54. For other interpretations, see Sullam; MmD.
471. By sacrifice on the altar… Israel’s
virtue (or lack thereof) determined whether the
sacrifice was consumed by a majestic lion or a
lowly dog. Thereby it became clear whether the
cherubim were embracing or turning away from
one another.
 On the image of the lion, see BT Yoma 21b:
“Five things were reported about the fire of the
pile of wood on the Temple altar: it crouched like
a lion, it was as clear as sunlight, its flame was of
substance, it devoured wet wood like dry wood,
and it caused no smoke to rise.”
On the lion and the dog, see Zohar 1:6b;
3:17a, 32b, 211a, 235a, 240a, 241a; Todros
Abulafia, Sha’ar ha-Razim, 90.
472. The priest blessing the people…
Israel’s virtue (or lack thereof) determined how
the priest’s hands rose when he prepared to
bless them. This was the third sign indicating the
posture of the cherubim.
The ten fingers of a human’s hands symbolize
the ten sefirot. On the symbolism of the fingers,
see Sefer Yetsirah 1:3; Midrash Tadshe 10 (Beit
ha-Midrash, 3:174); Bahir 87 (124), 94 (138);
Naḥmanides on Exodus 17:12; 30:19; Zohar
1:20b–21a; 2:57a, 67a, 75b–77a, 208a; 3:143a
(IR), 145a (Piq), 186a–b, 195b; Moses de León,
Sefer ha-Rimmon, 254; Todros Abulafia, Sha’ar
ha-Razim, 57; idem, Otsar ha-Kavod, 29b–c.
“The cherubim of this world” refers to the
cherubim in the Holy of Holies in the Temple.
The cherubim “above” are the angelic cherubim
beneath Shekhinah.
473. Moses’ hands grew heavy… Soon
after crossing the Red Sea, Israel challenged God
by asking Is YHVH among us or not? Consequently,
they were attacked by the Amalekites (as
recorded in the very next verse). Moses directed
Joshua to select warriors to battle Amalek, and
according to Exodus 17:11, when Moses would
raise his hand, Israel prevailed; when he would
let down his hand, Amalek prevailed. However,
Israel’s unworthiness made Moses’ hands heavy,
so he could not keep them raised. As a remedy,
they took a stone and placed it beneath him and
he sat upon it, while Aaron and Hur supported
his hands, one from this side and one from that
side, and his hands were steadfast till the sun
came down (ibid., 12).
Moses’ sitting on a stone (rather than on a
comfortable cushion) is interpreted here as
sharing in Israel’s distress and accepting the
punishment of suffering to atone for the people’s
lack of faith.
“Similarly, the tablets of stone” means that at
Mount Sinai, Moses’ hands were weakened by
Israel’s sinful worship of the Golden Calf;
consequently he dropped the two tablets of stone
inscribed with the Ten Commandments, which
grew too heavy for him. The weakness or
strength of Moses’ hands resembles the case of
the priest blessing the people.
On the link between Israel’s challenging
question and the attack of Amalek, see Midrash
Tanna’im, Deuteronomy 25:18; Pesiqta de-Rav
Kahana 3:9; Pirqei de-Rabbi Eli’ezer 44;
Tanḥuma, Ḥuqqat 18; Tanḥuma (Buber), Toledot
16; Bemidbar Rabbah 19:20; Pesiqta Rabbati 12–
13; Shemot Rabbah 26:2; Zohar 2:64b–65a.
On Moses sharing Israel’s distress by sitting
on the stone, see Mekhilta, Amaleq (Beshallaḥ) 1;
Mekhilta de-Rashbi, Exodus 17:12; BT Ta’anit
11a; Tanḥuma, Beshallaḥ 27; Pesiqta Rabbati 12;
Zohar 2:66a.
On the tablets of stone growing too heavy for
Moses, see JT Ta’anit 4:6, 68c; Pirqei de-Rabbi
Eli’ezer 45; Tanḥuma, Ki Tissa 26, 30; Zohar
2:195a–b.
 Exodus 17:7 reads in full: He called the name
of the place Massah and Meribah [“Testing and
Quarreling”], for the quarrel of the Children of
Israel, and for their testing YHVH, saying, “Is YHVH
among us or not?”
474. By these mysteries, they knew… By
the sacrificial smoke, the image consuming the
sacrifice on the altar, and the raising of the
priest’s hands.
475. ‫כרובים‬ (Keruvim), Cherubim—‫רביין‬
(ravyan), children… This fanciful etymology
derives from BT Sukkah 5b: “What is ‫( כרוב‬keruv),
cherub? Rabbi Abbahu said, ‘‫( ברביא‬Ke-ravya), Like a
child, for in Babylon they call a child ‫( רביא‬ravya).’”
Just as Metatron (the Youth) is continually
renewed in the renewal of the moon (symbolizing
Shekhinah), so are the cherubim. Their
youthfulness is linked with his. Shekhinah is
described as a wife [or: woman] of ‫( נעורים‬ne’urim),
youth, because She stands above the two
youthful cherubim.
On the childlike cherubim, see Zohar 1:1b,
18b, 172a, 228b; 2:176a; 3:60b, 217b, 274a; ZḤ
86a (MhN, Rut). The plump childlike angels of
Christian art conceivably derive from the
Talmudic tradition but more likely from the
Greco-Roman Erotes, “loves,” winged boys in the
company of Aphrodite.
The verse from Hosea is related to Metatron
(a youth) in Zohar 1:223b; 3:277a (RM). On
Metatron as Youth, see above, note 453. For
various interpretations, see OY; Sullam; MmD.
476. Cherubim—large face and small
face… The male and female cherubim
correspond to the divine couple, Tif’eret and
Shekhinah, who manifest respectively a large face
and a small face. Shekhinah (symbolized by the
moon) is renewed by the hidden large face of
Tif’eret. The small face of Shekhinah is linked with
the ‫( כפורת‬kapporet), purging cover, below, and with
Tif’eret above. Alternatively, “large face and small
face” alludes to the sefirotic cherubim and the
cherubim below.
In the verse from Genesis, heaven and earth
refer respectively to Tif’eret and Shekhinah above,
while the two occurrences of ‫( את‬et) allude to the
two cherubim below. On et, see above, notes 429,
454. For various interpretations of “large face
and small face,” see OY; Sullam; MmD. Cf. BT
Sukkah 5b.
477. joy of two ‫( כרובים‬keruvim), cherubim…
Their childlike joy is infectious. Even when
Metatron (or Shekhinah) comes to execute
Judgment upon the world, as he settles on the
cherubim he turns youthful and joyous, and the
world is bathed in Compassion.
On ‫( כרובים‬keruvim), “cherubim,” and ‫רביין‬
(ravyan), “children,” see above, note 475. On
Metatron as a youth, see above, note 453. For
various opinions on the identity of “the one
settling upon them,” see OY; Sullam; Scholem;
MmD.
478. Whoever is angry… This principle
applies on earth and also above. When Metatron,
coming to punish the world, settles upon the
childlike cherubim, his anger subsides and he is
renewed as a joyous youth.
No love compares to that for a child. The
verse in Hosea may mean that God responded in
love when Metatron was renewed as a youth. See
above at note 475. For another interpretation,
see OY; MmD.
 479. Joshua son of Nun, a youth… Joshua
attended Moses in his tent and there he
encountered Shekhinah. This tent (or Dwelling of
Moses) is to be distinguished from the Dwelling
(or Tabernacle), described below.
According to BT Bava Batra 75a, “The face of
Moses was like that of the sun, the face of Joshua
like that of the moon.” The moon symbolizes
Shekhinah, whom Joshua (a youth) served, just as
Metatron (the Youth) serves Her.
On the association between Joshua and
Metatron, see Zohar 2:65b. The verse in Exodus
33 reads: His attendant Joshua son of Nun, ‫נער‬
(na’ar), a youth [or: lad, servant], would not
depart from within the Tent.
480. Once the Dwelling was
constructed… Once the Tabernacle was built,
the childlike cherubim fulfilled the role
previously played by the Joshua, a youth, in
Moses’ tent. As soon as Shekhinah settled upon
them, Judgment dissipated and youthful joyous
love prevailed. Similarly, when the people of
Israel act virtuously on earth, they stimulate the
love of the cherubim and of the divine couple,
and Judgment is eliminated.
On Shekhinah (or Her emanation, Metatron)
settling on the cherubim, see above at note 477.
On Israel’s effect on the cherubim, see BT Bava
Batra 99a, where it is taught that in the time of
the Temple “whenever Israel fulfilled the will of
the Omnipresent,” the cherubim in the Holy of
Holies faced one another, and “whenever [Israel]
did not,” the cherubim miraculously turned away
from each other toward the Temple courts.
See above, note 469, and the erotic
description of the cherubim in BT Yoma 54a
(above, note 454).
481. Samuel… The verse in Psalms lists
Samuel along with Moses and Aaron: Moses and
Aaron among His priests, Samuel among those
who call on His name. Based on the parallelism
between Moses and Aaron in the first phrase and
Samuel in the second, Rabbi Yoḥanan taught that
Samuel was equivalent to both of them. But how,
then, can Samuel be described as a mere youth?
Many rungs separate youth (which alludes to
Metatron) from Moses and Aaron, who attained
sefirotic rungs.
Rabbi Yoḥanan’s statement appears in BT
Berakhot 31b. See Zohar 1:21b; 3:19b.
482. Rather, this verse is as follows… The
first part of the verse in Psalms implies that
Moses was the greatest prophet and Aaron the
greatest priest. On Aaron as prophet, see Exodus
7:1.
483. But Zechariah was priest and
prophet… According to Chronicles, Zechariah
the priest was inspired to admonish the people in
the courtyard of the Temple and was then stoned
to death by order of King Joash. Thus he was
both priest and prophet. However, Rabbi Shim’on
explains, his prophecy was only temporary: he
had never prophesied before and now the spirit
of God came upon him suddenly, after which he
was killed.
The verse in Chronicles reads: The spirit of
God clothed Zechariah son of Jehoiada the
priest… (2 Chronicles 24:20). On Zechariah as
priest and prophet, see Sifra, Beḥuqqotai 6:3,
112a; Eikhah Rabbah 1:51, both quoting
Lamentations 2:20: Priest and prophet are slain
in the sanctuary of the Lord. This Zechariah
should not be confused with the prophet
Zechariah (whose book appears in the Minor
Prophets), although this confusion occurs in
several rabbinic sources.
484. But what about Jeremiah… Who was
a priest (see below) and was destined for
prophecy from conception.
The full verse in Jeremiah reads: Before I
formed you in the belly, I knew you; before you
came out of the womb, I consecrated you; a
prophet to the nations I appointed you.
485. Moses… Samuel… In addition to being
the greatest prophet, Moses briefly fulfilled
priestly functions during the installation of Aaron
and his sons (Leviticus 8). The prophet Samuel
also played a priestly role. According to 1
Samuel 2:18, Samuel was serving in the
presence of YHVH, a youth girded in a linen ephod
[a priestly garment]. See 1 Samuel 3:1: The
youth Samuel was serving YHVH in Eli’s presence.
In 1 Samuel 7:9, he offers a sacrifice.
On Moses and Samuel, see Jeremiah 15:1;
Midrash Shemu’el 9:5; Midrash Tehillim 1:3;
25:6 (Buber’s n. 24). Traditionally, Samuel is
seen as a Levite, like Moses. See JT Megillah
1:10, 72c; Vayiqra Rabbah 22:9.
The context in 1 Samuel 12 (17–18) reads: Is
it not wheat harvest today? I shall call upon YHVH
and He will send thunder and rain…. Samuel
called unto YHVH, and YHVH sent thunder and rain
on that day, and the people stood in great awe of
YHVH and Samuel.

486. There are three… Only three

individuals served as both prophet and priest.
One might claim that Samuel did not continue as
priest, and the third individual is Jeremiah, who
is described as of the priests. But even though
Jeremiah belonged to the priestly clan, he never
served as a priest, whereas Samuel did in his
youth. Moses also served once as priest: during
the installation of Aaron and his sons (Leviticus
8).
See BT Zevaḥim 102a: “Moses served as
priest only for the seven days of installation.”
The full verse in Jeremiah reads: The words of
Jeremiah son of Hilkiah, of the priests in
Anathoth in the land of Benjamin.
487. Samuel attained youth… He attained
the rung of Metatron the Youth and thereby
resembled Moses and Aaron, although they
ascended higher. From the rung of Metatron, one
can climb further.
On Samuel and Metatron, see Zohar 2:164a.
The verse reads: The youth Samuel was serving
YHVH in Eli’s presence.

488. Cherubim are gold… Rabbi Shim’on

now returns to the theme of the Dwelling. The
golden cherubim derive from sefirotic gold (Binah
or Gevurah) and are not influenced by the silver of
Ḥesed. Greenish gold alludes to Shekhinah, who rests
upon them.
On sefirotic gold, see above, notes 415, 436.
On greenish gold, see above, note 443. For
various interpretations, see OY; MM; Sullam;
Scholem; MmD.
489. gold and silver intermingle… Left
and right combine, mediated by bronze, which
symbolizes Tif’eret. “All sides” apparently includes
the lower left and right, namely Hod and Netsaḥ.
On bronze symbolizing Tif’eret, see above,
notes 243, 398. Cf. notes 417, 439. The full verse
in Exodus reads: This is the offering that you
shall take from them: gold, silver, and bronze.
490. Alternatively, gold, silver… The
qualities of left and right are not mediated by
bronze but rather turn into one another and
combine. “Joy within Judgment” apparently
alludes to Binah, which is the source of both joy
and Judgment, and is symbolized by gold.
Compassion is manifested in Ḥesed, symbolized by
silver. Severe Judgment appears in Din,
symbolized by bronze.
On bronze symbolizing Din (also known as
Gevurah), see above, note 439. For various
interpretations, see OY; MM; Sullam; Scholem;
MmD.
491. Moses contemplated the making of
the serpent… On one of the occasions when the
Israelites complained to God, He sent ‫הנחשים השרפים‬
(ha-neḥashim ha-serafim), the fiery serpents, against
them, and many of the people died. After Moses
prayed to God, he was instructed: Make you ‫שרף‬
(saraf), a fiery one, and set it on a standard, and
so then, whoever is bitten will see it and live
(Numbers 21:8). The following verse reads:
Moses made ‫( נחש נחשת‬naḥash neḥoshet), a serpent of
bronze, and set it on a standard. Rabbi Shim’on
wonders why Moses made a serpent of bronze
(rather than a fiery one, conceived here as
distinct from a serpent). He explains that Moses
understood that the essence of the fiery one was
the demonic ‫( נחש‬naḥash), serpent, which derives
from Gevurah, symbolized by ‫( נחשת‬neḥoshet), bronze.
Gevurah is also symbolized by gold, and the dross
of gold represents the demonic serpent, a
residue of the refining process of emanation. By
making a serpent of bronze, Moses indicated that
the fiery one derived from the serpent, and the
latter from Gevurah.
Israel had sinned with their tongue by
speaking against God and Moses, so they were
fittingly punished by the serpent, who had
slandered God in the Garden of Eden when he
spoke enticingly to Eve.
Moses set the serpent on ‫( הנס‬ha-nes), a
standard, which Rabbi Shim’on understands as
“a sign” above, indicating the divine source,
Gevurah.

On Moses deciding to make a serpent of

bronze, see JT Rosh Hashanah 3:8, 59a; and
Bereshit Rabbah 31:8, which mentions the
similarity in sound between naḥash (serpent) and
neḥoshet (bronze).

On dross of gold and its kabbalistic and

alchemical symbolism, see Scholem, Alchemy
and Kabbalah, 38–40. On the serpent’s slander,
see Bereshit Rabbah 19:4; 20:1–2; Devarim
Rabbah 5:10; Tanḥuma, Ḥuqqat 19; Tanḥuma
(Buber), Ḥuqqat 45; Bemidbar Rabbah 19:22;
Midrash Tehillim 1:9; Shemot Rabbah 3:12. Cf.
Zohar 2:265a.
Numbers 21:5 reads in full: The people spoke
against God and against Moses, “Why did you
bring us up from Egypt to die in the wilderness?
For there is no bread and there is no water, and
our throat [or: very self] loathes the wretched
bread.” Numbers 21:9 reads in full: Moses made
a serpent of bronze and set it on a standard, and
so then, if a serpent bit a man, he would look
upon the serpent of bronze and live.
492. Everywhere this serpent follows…
The demonic serpent seeks to draw power from
Shekhinah, woman of valor. Lilith, the female
demon and woman of whoredom, tries vainly to
imitate Her. Shekhinah is symbolized by the second
‫( ה‬he) of the name ‫( יהוה‬YHVH), which seems similar
to Lilith’s letter, ‫( ק‬qof), but the latter is a poor
imitation, like ‫( קופא‬qofa), an ape, compared with
humans.
On the serpent following the female, cf.
Bereshit Rabbah 98:14: “The serpent is found
among women.”
The phrase woman of valor derives from
Proverbs 31:10. Woman of whoredom derives
from Hosea 1:2. On the two of them, see Zohar
1:38b (Heikh); 2:245a (Heikh).
The comparison of ape to human appears in
rabbinic sources. See BT Bava Batra 58a, in the
name of Rabbi Bana’ah: “Compared with Sarah,
all others are like an ape compared with a
human. Compared with Eve, Sarah was like an
ape compared with a human. Compared with
Adam, Eve was like an ape compared with a
human. Compared with Shekhinah, Adam was like
an ape compared with a human.”
See Zohar 3:189a, 192a, 251b–252a; ZḤ 8c.
On the letter qof, see also below, notes 561, 803.
In Christian literature and art, the devil
sometimes appears as an ape, and he is
occasionally called simia Dei, “the ape of God.”
See Rudwin, The Devil in Legend and Literature,
120–29; Janson, Apes and Ape Lore, 13–22, 25–
26, n. 39; Eliade, ed., Encyclopedia of Religion,
10:65.
In several medieval German dramas, Lilith
imitates the Virgin Mary. See Rudwin, Der Teufel
in den deutschen geistlichen Spielen, 141;
Wright, Medieval German Drama, 163, n. 16. On
Lilith, see above, p. 13, nn. 37–38.
 493. Moses fashioned that serpent… In a
way that indicated its origin in Gevurah,
symbolized by bronze. This serpent caused Adam
to sin, and consequently be expelled from the
Garden, which resembled the heavenly Garden.
494. That light was treasured away… As
described in the name of Rabbi Yehudah son of
Rabbi Simon in Vayiqra Rabbah 11:7: “With the
light created by the blessed Holy One on the first
day, one could gaze and see from one end of the
universe to the other. When the Holy One
foresaw the corruption of the generation of
Enosh and the generation of the Flood, He hid it
away from them, as is written: The light of the
wicked is withheld (Job 38:15). Where did He
hide it? In the Garden of Eden: Light is sown for
the righteous, joy for the upright in heart
(Psalms 97:11).”
Here, Rabbi Yose points out that in the verse
from Psalms the word righteous is unspecified,
implying every righteous person, each of whom
will be enlightened in the world that is coming.
On the hidden light, see Bereshit Rabbah
3:6; 41:3; BT Ḥagigah 12a; Shemot Rabbah 35:1;
Tanḥuma, Shemini, 9; Bahir 97–98 (147); Zohar
1:7a, 31b–32a, 45b–46a, 47a, 59a, 121b (MhN),
131a, 203b; 2:35a, 78b, 127b, 147b, 166b–167a,
220a–b; 3:88a, 173b; ZḤ 85a–b (MhN, Rut). On
the phrase “the righteous… unspecified,” cf.
Zohar 1:245b.
495. If it were completely hidden… The
primordial light animates the world, so it cannot
be entirely hidden. Rather, it is sown away and
daily emanates enough to sustain all life. Anyone
studying Torah at night receives an additional
ray.
 On the continual and vital role of the
primordial light, see Zohar 2:166b–167a. On the
consequences of nighttime Torah study, see BT
Ḥagigah 12b, in the name of Resh Lakish: “To
one who engages in Torah by night, the blessed
Holy One extends a thread of love by day, as is
said: By day YHVH ordains His love. Why? Because
in the night His song is with me.” His song is the
song of Torah. For Rabbi Yehudah, His love may
suggest Ḥesed, often identified with the primordial
light. See below at note 782.
On engaging in Torah at night, see Mishnat
Rabbi Eli’ezer 13; Maimonides, Mishneh Torah,
Hilkhot Talmud Torah 3:13; Zohar 1:82b, 92a,
194b, 178b, 194b, 207b; 2:18b (MhN), 46a;
3:36a, 44b–45a, 65a; Moses de León, Sefer ha-
Rimmon, 54. On the kabbalistic ritual of studying
Torah at midnight, see above, note 74.
On the connection between Torah and the
hidden light, see Bahir 97–99 (147–49); Zohar
1:47a; 2:166b–167a; and the teaching attributed
to the Ba’al Shem Tov (in Shivḥei ha-Besht, ed.
Mintz, 79): “With the light of the six days of
Creation, one could see from one end of the
world to the other. Where did the blessed Holy
One hide it? He hid it in the Torah. And when it
says [that God hid the light for] ‘the righteous,’
this means for the righteous who will one day
come into the world [and not only as their
reward in the afterlife]. Whoever is worthy of
finding the hidden light in the Torah can gaze
with it from one end of the world to the other.”
The name Rabbi Yehudah recalls Rabbi
Yehudah son of Rabbi Simon, the author of the
midrashic teaching on the hidden light, quoted in
the preceding note. For other remarks on the
hidden light by Rabbi Yehudah, see Zohar 1:121b
(MhN); 3:88a.
496. On the day when the Dwelling was
made… Moses could not enter the Tent because
the primordial light appeared there in a cloud, in
celebration of the wedding of Shekhinah.
Since the very first day, this light has never
been fully revealed, but it performs the vital
function of renewal, as echoed in the morning
liturgy: “Lord of wonders, who renews in His
goodness every day continually the act of
Creation.”
On the wedding of Shekhinah (to Moses), see
above, note 284. On the creative and recreative
power of the primordial light, see Pirqei de-Rabbi
Eli’ezer 3; Zohar 2:166b–167a, 220b; ZḤ 85a–b
(MhN, Rut); Recanati on Genesis 2:3, 8c; Urbach,
The Sages, 1:209–10. See Shim’on Lavi, Ketem
Paz, 1:124c: “With the appearance of the light,
the universe expanded. With its concealment, all
things that exist were created according to their
species…. This is the secret of the act of
Creation. One who understands will understand.”
The full verse in Exodus reads: Moses could
not come into the Tent of Meeting, for the cloud
had settled upon it and the glory of YHVH filled the
Dwelling.
497. Blue The context in Exodus (25:38)
reads: This is the offering that you shall take
from them: gold, silver, and bronze; blue, purple,
and crimson, linen and goat hair…. Have them
make Me a sanctuary, and I will dwell among
them. The terms blue, purple, and crimson refer
to dyed yarns.
498. the making of the Dwelling
corresponds… Its structure corresponds to that
of the cosmos. However, the Companions have
revealed so little of this correspondence that no
one can get a satisfying meaningful taste.
On the correspondence between the
Dwelling and the heavenly realms (and all of
Creation), see Tanḥuma, Pequdei 2; above, note
18.
499. take them up to the Holy Lamp… To
Rabbi Shim’on son of Yoḥai, who prepares
delicious teachings with secret ingredients
deriving from the highest source, Keter (who is
known as the Holy Ancient One). These servings
are so fine that no one can improve them with
seasoning, and so plentiful that some remains to
be relished later.
On ‫( בוצינא קדישא‬Botsina Qaddisha), “the Holy
Lamp,” as the title of Rabbi Shim’on, see above,
p. 159, n. 58.
For the culinary metaphor, see Zohar 2:29a,
217b. Cf. Maimonides, Mishneh Torah, Hilkhot
Yesodei ha-Torah 4:13; Zohar 1:255b (Hash); ZḤ
37c; the parable in 2:176a–b; Vol.1, p. xxv.
The term the Holy Ancient One derives from
the Ancient of Days (Daniel 7:9). In BT Pesaḥim
119a, secrets of Torah are referred to as “things
hidden by the Ancient of Days.” See the rabbinic
blessing in BT Berakhot 17a: “May your steps
run to hear words of the Ancient of Days!” See
above, note 334.
The context in Kings describes a miracle
performed by the prophet Elisha, who feeds a
multitude with twenty loaves of barley bread and
some fresh grain.
500. And YHVH gave Solomon wisdom…
The apparently superfluous and implies that the
divine court concurred with YHVH in granting
wisdom to King Solomon.
See Bereshit Rabbah 51:2, in the name of
Rabbi El’azar: “Wherever it is said And YHVH, this
implies: He and His court of judgment.” In
Kabbalah this court symbolizes Shekhinah, who
derives from Din (Judgment) and pronounces the
divine decree, so the phrase And YHVH
encompasses “He [the divine male, known as
YHVH] and His court [Shekhinah].”

See Vayiqra Rabbah 24:2; JT Berakhot 9:5,

14b; Shir ha-Shirim Rabbah on 1:9; Tanḥuma,
Va’era 16; Tanḥuma (Buber), Va’era 21; Shemot
Rabbah 12:4; Rashi on Exodus 12:29; Zohar
1:15b, 64b, 105a, 107b, 159b, 192b, 198a, 240a;
2:37b, 46a, 227b; 3:149a. The hermeneutical
significance of and was championed by Rabbi
Akiva. See BT Yevamot 68b, Sanhedrin 51b.
Hiram was king of the two leading
Phoenician city-states, Tyre and Sidon.
501. As He had promised him… According
to 1 Kings 3, when God told Solomon to ask for
whatever he wanted, Solomon requested
understanding and discernment. God responded
by promising him not only this, but also wealth
and glory.
502. There was peace between Hiram and
Solomon… The two rulers shared secrets and
riddles, and respected each other’s intellect.
“Hiram acknowledged all that Solomon said”
apparently refers to the tradition that Solomon
cured Hiram of the latter’s extreme pride and
self-deification.
See Josephus, Antiquities of the Jews 8:5:3;
Bereshit Rabbah 9:5; BT Bava Batra 75a; Zohar
3:61a; Ginzberg, Legends, 6:288, n. 36.
 503. King Solomon reflected… He realized
that God did not want him to reveal the essence
of wisdom. Consequently, although he made the
Torah more accessible with his wise sayings,
parables, and poetry—opening doorways to its
wisdom—these openings can be penetrated only
by the wise. And even they stammer in the
secrets, unable to convey what they strive to
comprehend.
On the perfection of Solomon’s generation,
cf. Shemot Rabbah 15:26: “When Solomon
appeared, the disk of the moon became full.” See
above, note 336.
On Solomon making the Torah accessible
(and providing it with “handles”), see Shir ha-
Shirim Rabbah 8:1 (on 1:1).
504. this generation, in which Rabbi
Shim’on dwells… On the unique status of Rabbi
Shim’on and his generation, see above, note 410.
505. Happy is the person to whom such
things happen… Referring either to Rabbi
Shim’on or to himself for having seen such
wonder.
506. What is written of Moses?… The
column of cloud, signifying God’s presence, stood
at the door of Moses’ tent and was witnessed by
the Israelites. This was fitting for the greatest
prophet and for his generation, who had
witnessed God’s revelation and miracles. In the
current generation, the merit of Rabbi Shim’on
stimulates miracles, such as the appearance of
the column of cloud seen by Rabbi Yitsḥak.
On the relationship between Rabbi Shim’on
and Moses, see Huss, Ke-Zohar ha-Raqi’a, 11–42.
 According to rabbinic tradition, Rabbi
Shim’on together with his son, Rabbi El’azar, hid
from the Roman authorities for thirteen years in
a cave, where they were miraculously sustained.
See Bereshit Rabbah 79:6; Vol. 4, p. 66, n. 291.
On Rabbi Shim’on’s being experienced in
miracles, see BT Me’ilah 17b. For other miracles
happening to him, see Zohar 3:64a, 107a, 201b.
507. Blue… was needed for the making of
the Dwelling… The blue yarn woven into the
Dwelling symbolizes Shekhinah, who abides there.
The essential ingredient of the dye ‫תכלת‬
(tekhelet), blue (or bluish purple, violet), is
extracted from the glands of the ‫( חלזון‬ḥillazon), the
Murex trunculus snail, found off the
Mediterranean coast. Here, Rabbi Yitsḥak
transfers this small water creature to the Sea of
Galilee (or Ginnosar), which he locates in the
tribal territory of Zebulun.
According to Jacob’s blessing of Zebulun,
Zebulun by the shore of seas will dwell, and he
by a haven of ships, his flank upon Sidon
(Genesis 49:13), which conveys the tribe’s
territorial location along the Mediterranean. A
midrashic tradition (Bemidbar Rabbah 13:17)
understands by the shore of seas as referring to
two seas, apparently the Mediterranean Sea and
the Sea of Galilee, suggesting that Zebulun’s
territory included a strip of land extending
eastward to the latter body of water. Josephus
similarly states (Antiquities of the Jews 5:1:22)
that Zebulun’s territory “included the land that
lay as far as the Lake of Ginnosar and that which
belonged to Carmel and the [Mediterranean]
Sea.”
However, according to various sources, the
Sea of Galilee was in the territory of the tribe of
Naphtali. See Sifrei, Deuteronomy 355; Bereshit
Rabbah 98(99):17; BT Bava Qamma 81b; Pirqei
de-Rabbi Eli’ezer 18; David Luria’s long
discussion ad loc., n. 45; Emden, Zohorei Ya’bets,
on Zohar 2:48b. According to Joshua 19:10–16,
the territory of Zebulun was landlocked,
bordering on neither the Mediterranean nor the
Sea of Galilee.
On Shekhinah and tekhelet, see above, note 166.
As indicated in Numbers 15:38, the dye tekhelet
was traditionally used to color one thread of the
tzitzit (as it is now again).
On the ḥillazon, see Sifrei, Deuteronomy 354;
BT Shabbat 26a, Megillah 6a; Emden, Zohorei
Ya’bets, on Zohar 2:48b. For the linking of
Zebulun, Sea of Galilee, and ḥillazon, see Zohar
2:48b; cf. 3:150a, 151a, 175b. For the context of
the verse in Exodus, see above, note 497.
508. Let there be a firmament… The
second day of Creation symbolizes the second of
the seven lower sefirot, Gevurah, or Din (Judgment),
on the left. The quality of Judgment conflicts with
Ḥesed, and this division is reflected by the
creation of a firmament on the second day,
dividing the upper waters from the lower waters.
Hell, an extreme manifestation of harsh
Judgment, also emerges on the second day; it is
pictured as the dross of the fiery left side.
The color ‫( תכלת‬tekhelet), “blue” (or “bluish
purple, violet”), associated with Shekhinah,
emerged on the second day, the day of Judgment,
the quality from which Shekhinah derives. Here,
blue is identified with another symbol of Shekhinah,
the Throne of Judgment. See Sifrei, Numbers
115, in the name of Rabbi Me’ir: “Whoever
fulfills the commandment of [wearing] the tzitzit
is as though he greeted the face of Shekhinah, for
the tekhelet [the color of the thread on the
garment’s tassel] resembles the sea, and the sea
resembles the sky, and the sky resembles the
Throne of Glory.” See BT Sotah 17a; above, notes
166, 245.
On the symbolic significance of the
firmament, see Zohar 1:17a–18a, 33a, 46a. On
the creation of Hell, see Bereshit Rabbah 4:6; BT
Pesaḥim 54a; Pirqei de-Rabbi Eli’ezer 4; Midrash
Konen (Beit ha-Midrash, 2:25); Zohar 1:17a, 33a,
46a; Moses de León, Sefer ha-Rimmon, 374;
idem, Sheqel ha-Qodesh, 41 (49).
509. This day took water… Water
symbolizes Ḥesed, on the right side, pictured as
the first day of Creation; but this water was not
revealed until the second day. This switch
indicates the interplay between the polar
opposites Ḥesed and Gevurah.
510. The light of the first day…  Ḥesed
(identified with the first day) is symbolized by
water, and Gevurah (identified with the second
day) is symbolized by fire. Yet, on the first day
light (linked with fire) was created, and on the
second day water figures prominently. These
switches imply peaceful cooperation between
right and left, Ḥesed and Gevurah.
The phrase “all six lights” means all six sefirot
from Ḥesed to Yesod.
511. The third day… Symbolizing Tif’eret
(also known as Compassion), who balances and
harmonizes the polar opposites Ḥesed (Love) and
Din (Judgment). His color purple, which appeared
in the Dwelling, is appropriately a blend.
In the account of Creation, the statement
God saw that it was good (or a variant) is
included in the description of each of the six days
except for the second—the day on which the
waters were divided and Hell was created. On
the third day this statement appears twice,
emphasizing the goodness of reconciliation
between right and left.
See Bereshit Rabbah 4:6: “Why is that it was
good not written concerning the second day?
Rabbi Yoḥanan said…, ‘Because on that day Hell
was created….’ Rabbi Ḥanina said, ‘Because on
that day conflict was created: and let it divide
water from water (Genesis 1:6).’… Rabbi
Shemu’el son of Naḥman said, ‘Because the work
of the water was not completed. Therefore that it
was good is written twice on the third day: once
for the work of the water [see Genesis 1:9–10]
and once for the work of the [third] day [ibid.,
11–12].’”
See BT Pesaḥim 54a; Ezra of Gerona, Peirush
le-Shir ha-Shirim, 506; Zohar 1:18a, 33a, 46a;
Moses de León, Sheqel ha-Qodesh, 41 (49).
On purple, see above, note 167, and the
biblical context in note 497.
512. This blue on the second day… Blue
symbolizes Shekhinah, who derives from Din,
symbolized by the second day. This color was
tinged with red (symbolizing Din) and black
(symbolizing the Other Side). Din is also
symbolized by fire and gold, and is known by the
name Elohim. “All is one color” apparently means
that the gold of Din is a fiery red.
When the red of Din descends, it plunges into
the sea of Shekhinah and its harsh Judgment is
softened; thus red turns to blue, signifying the
milder Judgment of Shekhinah, who shares Din’s
name: Elohim.
 513. Black… from the smelting of red…
The black of the Other Side represents the dross,
or refuse, of the red of Din, after the holy aspect
of red has turned into the blue of Shekhinah.
The expression other gods appears
frequently, most famously in the second of the
Ten Commandments: You shall have no other
gods beside Me (Exodus 20:3). Here it refers to
the Other Side.
See Tishby, Wisdom of the Zohar, 2:489. On
the symbolism of smelting and dross, see
Scholem, Alchemy and Kabbalah, 38–40. On the
relation between red and black, cf. BT Ḥullin
47b.
514. This black is so dark… This demonic
color is so dark that it is invisible. Its darkness is
identified with death, which “darkens the faces
of creatures.”
See Shemot Rabbah 2:2: And darkness over
the face of the deep—this is death, which
darkness the faces of creatures.” See Tanḥuma,
Vayeshev 4.
The Holy Lamp is Rabbi Shim’on; see above,
p. 159, n. 58. The full verse in Isaiah reads: The
wicked are like the troubled sea that cannot be
still, whose waters chum up mire and mud. The
full verse in Genesis reads: The earth was waste
and empty, and darkness over the face of the
deep, and the wind of God hovering over the face
of the waters.
515. This is red and black… Signifying Din
and the Other Side. On the lack of the clause that
it was good, see above, note 511.
516. But it is written: “Look, it was very
good—this is the Angel of Death… Based on
Bereshit Rabbah 9:10 (per Oxford MS 147, Paris
MS 149, and Yalqut Shim’oni), in the name of
Rabbi Shemu’el son of Rav Yitsḥak: “Look, it was
good—this is the Angel of Life; very—this is the
Angel of Death.’”
According to this midrashic teaching, the
Angel of Death is very good because he kills
those who fail to accumulate good deeds. But if
the Angel of Death is very good, then why is the
clause that it was good missing on the second
day—the day of Din on the left side, from which
Hell and this angel both derive? See above, note
511.
On the passage in Bereshit Rabbah, see
Zohar 1:14a, 47a, 144b; 2:68b, 103a, 163a, 249a
(Heikh), 264b (Heikh). Cf. Bereshit Rabbah 9:5.
The verse in Genesis reads: God saw all that He
had made, and look, it was very good.
517. surely the Angel of Death is very
good… Because the awareness of mortality
stimulates people to return to God.
518. Look, it was good—this is the Angel
of Life… Rabbi Shim’on gradually offers a
different explanation for why the Angel of Death
is very good.
See above, note 516. On Adam as king, see
Zohar 2:208a; ZḤ 17d (MhN); and Genesis 1:28:
God blessed them, and God said to them, “Be
fruitful and multiply and fill the earth and
conquer it, and have dominion over the fish of
the sea and the birds of the heavens and every
living creature that crawls upon the earth.”
The full verse in Ecclesiastes reads: Besides,
see, this I have found, that God made the human
being upright, but they have sought many
schemes.
 519. The Garden of Eden… This earthly
garden was planted with the complete name:
YHVH Elohim, as indicated by the verse in Genesis. It
corresponds to the heavenly Garden of Eden, and
contains all the primordial forms of what exists
in the world, including the dazzling form of the
cherubim.
On the earthly and heavenly Gardens of
Eden, see Naḥmanides on Genesis 3:22; idem,
Kitvei Ramban, 2:295–99; Zohar 1:7a, 38b
(Heikh), 81a (ST), 106b (MhN), 224b; 2:209b–
210b, 211b–212a, 231b; 3:13a, 53a, 70b; ZḤ 18b
(MhN); Moses de León, Shushan Edut, 350–51;
idem, Sheqel ha-Qodesh, 27 (32), 59–62 (73–76);
idem, Seder Gan Eden; Tishby, Wisdom of the
Zohar, 2:591–94, 749–51. Cf. Shir ha-Shirim Zuta
1:4.
On YHVH Elohim as the “complete name,” see
Bereshit Rabbah 13:3; cf. 12:15. On the
cherubim, see above, note 444. On the cherubim
and the Garden of Eden, see Genesis 3:24.
520. This place is the abode of holy
spirits… Before entering a human body, each
soul exists in the Garden of Eden, where it is
clothed in an ethereal body resembling the
physical body it will inhabit on earth. As the soul
leaves the Garden, it removes the ethereal body
and prepares to put on an earthly body.
Eventually, when the soul returns to the Garden
upon death, it regains the ethereal body.
On the ethereal body, see Naḥmanides on
Genesis 49:33; Zohar 1:7a, 38b (Heikh), 81a
(ST), 90b–91a, 115b (MhN), 131a, 217b, 219a,
220a, 224a–b, 227a–b, 233b; 2:11a, 13a–b, 96b,
141b, 156b–157a, 161b; 3:13a–b, 43a–b, 61b,
70b, 104a–b; ZḤ 10b–c (MhN), 90b (MhN, Rut);
Moses de León, Sefer ha-Rimmon, 390; idem,
Seder Gan Eden, 133; Scholem, Shedim Ruḥot u-
Nshamot, 215–45; idem, Kabbalah, 158–59;
idem, On the Mystical Shape of the Godhead,
251–73; Tishby, Wisdom of the Zohar, 2:770–73.
Cf. Rashi on BT Ḥagigah 12b, s.v. ve-ruḥot u-nshamot.
The image of a putrid drop derives from M
Avot 3:1, in the name of Aqavya son of Mahalalel:
“Reflect on three things and you will not come
into the grip of sin. Know from where you came,
and where you are going, and before whom you
are destined to give account and reckoning.
From where did you come? From a putrid drop.
Where are you going? To a place of dust, worms,
and maggots. And before whom are you destined
to give account and reckoning? Before the King
of kings, the blessed Holy One.”
521. When his time comes to go… At
death, the spirit is stripped of its earthly body
and clothed again in its original ethereal body in
the Garden of Eden.
522. When the soul clothes herself… In
this passage, ‫( נשמתא‬nishmeta), “soul,” and ‫רוחא‬
(ruḥa), “spirit,” are identical, the former
grammatically feminine, the latter masculine.
The Angel of Death, who strips the spirit of
its earthly body, enables it to don the ethereal
body. That is why this angel is very good. See
above, notes 516–18. Cf. Zohar 2:163a.
523. The blessed Holy One renders
kindness… Before the physical body is stripped
away at death, a spiritual body is prepared. This
latter body is apparently the ethereal body.
Elsewhere, the Zohar describes another spiritual
body, woven out of a person’s virtuous days or
good deeds, which awaits the soul. See Zohar
1:224a–b; Vol. 3, p. 347, n. 249; OY.
 The wicked who have not repented have no
spiritual garment and are left naked. “Naked
they came…” is a paraphrase of Job 1:21: Naked
I issued from my mother’s womb, and naked will
I return there. See Zohar 1:224a. On naked
spirits and being naked of good deeds, see
above, p. 36, n. 105.
524. Some of them squeal and rise… The
wicked who intended to turn back to God but
never fulfilled this in their lifetime are punished
in Hell but then rise from there.
See BT Rosh ha-Shanah 16b–17a, in the
name of the House of Shammai: “There are three
groups at the Day of Judgment: one of the
completely righteous, one of the completely
wicked, and one of the intermediate. The
completely righteous are written and sealed
immediately for life; the completely wicked are
written and sealed immediately for Hell…; the
intermediate go down to Hell ‫( ומצפצפין‬u-mtsaftsefin),
and squeal [or: chirp, twitter, squawk—on
account of their punishment], and rise.”
See Zohar 3:178a; ZḤ 25d (MhN), 33d, 69a
(ShS). On intending teshuvah, see BT Gittin 57b,
Qiddushin 49b; Zohar 1:41a (Heikh); 3:220b; ZḤ
79c (MhN, Rut).
525. See how great is the compassion… If
a wicked person contemplated teshuvah in his
lifetime but never enacted it, he is stimulated to
enact teshuvah in Hell and thereby gain
redemption.
“Beams” renders ‫( גזיזין‬gezizin), “pieces,
chunks; fists.” Cf. above, note 287; p. 118, n.
334; Zohar 2:75a (RR), 165a; 3:259b. For various
interpretations, see Soncino; Sullam; Tishby,
Wisdom of the Zohar, 3:1457, n. 157 (followed
here); MmD; Edri.
526. There is no good intention that is
lost… On the contrary, God considers such an
intention as an actual good deed. However, an
evil intention is not considered an evil deed,
except for the thought of idolatry, since that
thought itself rejects the one God.
See Tosefta Pe’ah 1:4: “A good thought—the
blessed Omnipresent One reckons it [for merit
with, or as, a good deed]. An evil thought—the
Omnipresent One does not reckon it.”
See BT Qiddushin 40a: “Rav Assi said, ‘Even
if a person thinks of performing a mitsvah but is
unavoidably prevented from doing so, Scripture
considers him to have performed it. An evil
thought is not reckoned by the blessed Holy One
with [or as] a deed.’… But what about this verse:
So as to catch the house of Israel at their
thoughts, [they who have fallen away from Me
with all their idols] (Ezekiel 14:5)? Rav Aḥa son
of Ya’akov said, ‘That refers to idolatry, for a
Master said: Idolatry is grave, since whoever
rejects it, in effect acknowledges the whole
Torah.’”
See JT Pe’ah 1:1, 16b; BT Berakhot 6a,
Qiddushin 39b; Tanḥuma, Emor 16; Tanḥuma
(Buber), Emor 23; Midrash Tehillim 30:4; Zohar
2:250b (Heikh).
527. Those who have not considered
teshuvah… They will suffer in Hell for generation
after generation, whereas the wicked who have
contemplated teshuvah will be raised from Hell.
According to M Eduyyot 2:10, the wicked are
punished in Hell for twelve months. See BT Rosh
ha-Shanah 17a: “Transgressors of Israel who sin
with their body and transgressors of the Gentiles
who sin with their body descend to Hell and are
punished there for twelve months. After twelve
months their body is consumed, their soul
burned, and the wind scatters them under the
soles of the feet of the righteous…. But as for the
heretics, informers, apostates, skeptics, those
who rejected Torah and denied the resurrection
of the dead, those who abandoned the ways of
the community, those who spread their terror in
the land of the living (Ezekiel 32:23), and those
who sinned and made the masses sin…: these
descend to Hell and are punished there for
generation after generation…. Hell will be
consumed, but they will not be consumed.”
See Tosefta Sanhedrin 13:4; Seder Olam
Rabbah 3; Zohar 1:62b, 77b; 3:285b–286a.
528. Why are they punished by the fire of
Hell?… The heat of their passion to sin kindles
the fire of Hell.
529. One time, the evil impulse
disappeared… According to BT Yoma 69b, in the
days of Ezra and Nehemiah, the leaders of the
Israelites prayed that the evil impulse be
eliminated. The impulse to commit idolatry was
handed over to them, and they cast it into a lead
pot with a lead cover, rendering it powerless.
They prayed further and the sexual impulse was
also handed over to them, but a prophet warned,
“‘Realize that if you kill him, the world will be
destroyed [because the desire to procreate will
vanish].’ They imprisoned him for three days,
and looked in the whole land of Israel for a fresh
egg and could not find it. They said, ‘What should
we do? If we kill him, the world will be
destroyed.’… They blinded him and let him go.
This helped inasmuch as he no longer entices a
person to commit incest.”
Here the lead pot is replaced by “an iron
signet ring in the hollow of the great abyss.” This
hollow is the demonic dwelling. Once the evil
impulse reappeared, passions were aroused
again and the fire of Hell was rekindled.
530. Hell has seven entrances… The
wicked are assigned to one of the seven
habitations of Hell, corresponding to their
sinfulness.
On the seven entrances to Hell, see Pirqei
de-Rabbi Eli’ezer 53; Zohar 1:237b; 3:285b; ZḤ
25b (MhN). On its seven habitations (or
divisions), see BT Sotah 10b; Midrash Tehillim
11:6; Zohar 1:40a (Heikh), 62b, 237b; 2:263a–
68b (Heikh); 3:178a, 285b–286a; ZḤ 25b (MhN);
Massekhet Geihinnom (Beit ha-Midrash, 1:149);
Ginzberg, Legends, 5:20, n. 56. BT Eruvin 19a
lists seven names for Hell.
531. In every single habitation there is
an angel… Under the supervision of Dumah, the
angel in charge of Hell.
‫( דומה‬Dumah), literally “silence,” is a name for
the netherworld in the Bible. See Psalms 94:17:
Were not YHVH a help to me, my soul would have
nearly dwelled in dumah. Cf. Psalms 115:17. In
rabbinic literature Dumah is the angel in charge
of souls of the dead (BT Berakhot 18b, Shabbat
152b, Sanhedrin 94a). In the Zohar he retains
this role but also oversees Hell. See 1:8a–b, 62b,
94a, 102a, 124a (MhN), 130b, 218b, 237b; 2:18a
(MhN).
532. The fire of Hell reaches below from
the fire of Hell above… Hell, in the depths of
the earth, is fed by the fire of Hell above, which
originates in the harsh Judgment of Gevurah.
On the two Hells, see Zohar 1:106b–107a
(MhN); Moses de León, Shushan Edut, 351–53;
idem, Sefer ha-Rimmon, 374; idem, Sefer ha-
Mishqal, 63. On the two corresponding Gardens
of Eden, above, note 519.
533. Boiling Excrement… Excrement is
what remains after the sinners have been
cleansed.
On punishment in boiling excrement, see BT
Eruvin 21b, in the name of Aḥa son of Ulla:
“Whoever mocks the words of the Sages is
punished in boiling excrement.” See Gittin 57a;
Zohar 1:190b; 2:252a (Heikh), 265b (Heikh). Cf.
3:238a.
534. And there are those wicked… See BT
Rosh ha-Shanah 17a (quoted above, note 527):
“But as for the heretics, informers, apostates,
skeptics, those who rejected Torah and denied
the resurrection of the dead, those who
abandoned the ways of the community… and
those who sinned and made the masses sin…:
these descend to Hell and are punished there for
generation after generation…. Hell will be
consumed, but they will not be consumed.”
“Those who corrupt their ways upon earth”
refers to masturbators. The biblical expression
‫( השחית דרכו‬hishḥit darko), corrupted his way (see
Genesis 6:12), is interpreted as an allusion to
masturbation. See Kallah Rabbati 2, citing
Genesis 38:9: ‫[ שחת ארצה‬Shiḥet artsah], He [Onan]
wasted [his seed] on the ground. Cf. Pirqei de-
Rabbi Eli’ezer 22; Bereshit Rabbah 26:4, 31:7;
Rashi on BT Shabbat 41a, s.v. ke-illu mevi mabbul la-
olam. See Zohar 1:56b–57a, 62a, 69a; 3:158a.
 According to the Zohar, masturbation is a
heinous sin. See also 1:188a, 219b (Vol. 3, p.
328, n. 149); Moses de León, Shushan Edut, 353;
Tishby, Wisdom of the Zohar, 3:1365–66. Cf. BT
Niddah 13a: “Rabbi Yitsḥak and Rabbi Ammi
said, ‘[Whoever emits semen fruitlessly] is as
though he sheds blood [since he wastes potential
life].’”
535. On Sabbaths, festivals, and holidays,
that fire subsides… Even in Hell, the Sabbath
and holidays have their effect. However, the
worst sinners (mentioned in the preceding
paragraph) are not allowed to leave during these
times. Those who desecrated Sabbaths and
holidays in their lifetime are not allowed to
observe or celebrate these days in Hell either
and have no rest.
On the cessation of the torments of Hell on
the Sabbath, see above, note 70.
536. they observe Sabbath there against
their will Rabbi Yose relies on the tradition in
Bereshit Rabbah 11:5, where one of the dwellers
in Hell reports: “Whoever does not observe the
Sabbath willingly in your world observes it here
against his will…. All week long we are punished
and on the Sabbath we are allowed to rest.”
See Tanḥuma, Ki Tissa 33; Pesiqta Rabbati
23, 120a.
537. These are Gentiles… Rabbi Yehudah
insists that the wicked in Hell who are forced to
observe Sabbath are Gentiles, not Jews. The
dweller in Hell mentioned in the preceding note
is the wicked Tineus Rufus, the second-century
Gentile governor of Palestine who was ordered
by the Emperor Hadrian to crush the Jewish
rebellion.
 538. As for all those who desecrate
Sabbaths… Although their other punishments
subside on Sabbath, those who in their lifetime
desecrated this holy day must endure the fire,
which keeps burning for them alone, because by
violating Sabbath they transgressed the entire
Torah.
On Sabbath being equivalent to the whole
Torah, see JT Berakhot 1:4, 3c; Mishnat Rabbi
Eli’ezer 20; Devarim Rabbah 4:4; Devarim
Rabbah (ed. Lieberman), p. 92; Tanḥuma, Ki
Tissa 33; Shemot Rabbah 25:12; Zohar 2:47a,
89a, 92a; ZḤ 17b (MhN); Moses de León, Sefer
ha-Rimmon, 335; idem, Sefer ha-Mishqal, 110.
539. All the wicked emerge… The other
wicked in Hell (who in their lifetime did not
desecrate Sabbath publicly) gaze at the souls of
the Sabbath desecrators. Furthermore, an angel
exhumes the decomposing corpses of these
violators and they are publicly shamed.
The name Santriel probably stems from the
rabbinic term ‫( סנטר‬santer), which may derive from
Greek syntereo, “to guard.” See M Bava Batra
4:7.
On the midrashic reading of ‫( דראון‬dera’on), see
Targum Yonatan on the verse; Zohar 1:107a
(MhN). Cf. Zohar 2:212a.
540. Sabbath is equivalent to the entire
Torah… See above, note 538.
On Torah as fire, see Deuteronomy 33:2:
From His right hand, a fiery law for them. See
Jeremiah 23:29: Is not My word like fire?
On the first verse, see Zohar 1:198a; 2:84a.
On the second, see Mekhilta de-Rashbi, Exodus
20:1; BT Berakhot 22a; Ta’anit 4a, 7a; Midrash
Tehillim 16:7; 29:2. See also BT Bava Batra 79a,
and Rashbam, ad loc, s.v. me-ha-esh yatsa’u.
541. when Sabbath departs… From Hell,
the corpse is returned to the grave, and then
body and soul are each punished separately.
Eventually, when the body decomposes fully, its
punishments obviously cease, as do those of the
soul, reflecting the limitation of God’s anger. See
below; OY; MmD.
The full verse in Psalms reads: Yet He is
compassionate, He purges iniquity and does not
destroy, and often restrains His wrath and does
not arouse all His rage.
542. All wicked of the world… The sinner’s
body and spirit are both punished until the body
decomposes. Then each spirit receives what it
deserves, and the worst of the wicked are turned
into ash to be trampled by the righteous.
See Tosefta Sanhedrin 13:4: “Transgressors
of Israel who sin with their body and
transgressors of the Gentiles who sin with their
body descend to Hell and are punished there for
twelve months. After twelve months their soul is
consumed and their body burned; Hell disgorges
them and they become ash, and the wind
winnows them and scatters them under the soles
of the feet of the righteous, as is said: You will
trample the wicked, for they will be ash under
the soles of your feet on the day that I am
preparing—says YHVH of Hosts (Malachi 3:21).”
See above, note 527. On the body and soul
both being judged, see the parable in Mekhilta
de-Rashbi, Exodus 15:1; Vayiqra Rabbah 4:5; BT
Sanhedrin 91a–b. See also Zohar 1:65b, 79a, 98a
(MhN), 130b, 201b, 218b, 227a; 2:199b; 3:53a,
126b; Moses de León, Sefer ha-Rimmon, 393.
 On the soul being punished as long as the
body has not decomposed, see Zohar 2:214b. Cf.
M Sanhedrin 6:6; and Rashi on Sanhedrin 46a,
s.v. nit’akkel ha-basar. On the fate of the soul being
dependent on the condition of the body in the
grave, cf. Vayiqra Rabbah 18:1.
543. the body should cling to the earth…
As soon as the corpse decomposes, the
punishment of both body and soul comes to an
end; so it is preferable for the body to be buried
without a coffin and in direct contact with the
soil.
On the advantage of not being buried in a
coffin, see Zohar 2:214b. On ḥibbut ha-qever
(beating in the grave), administered by the Angel
of Death or other heavenly or demonic beings,
see 3 Enoch 28:10; Beit ha-Midrash, 1:150–52;
5:49; Sefer Ḥasidim, ed. Margaliot, par. 30;
Zohar 1:185a; 2:141b, 199b; 3:126b–127a.
544. Judgment subsides entirely… From
both body and soul. The souls of the truly pious,
however, ascend to heaven before the body
decomposes. See Zohar 2:214b.
545. All those who die… The Angel of Death
kills everyone except those who die in the land of
Israel.
On the Angel of Death having no power in
the land of Israel, see Moses de León, Sefer ha-
Mishqal, 89–90. On dying inside and outside of
the land of Israel, see above, pp. 295–99; Zohar
3:72b.
546. If so, what is so praiseworthy about
Moses… Moses, Aaron, and Miriam are said to
have died by a divine kiss, not by the Angel of
Death. But if everyone who dies in the land of
Israel likewise avoids the Angel of Death, then
what is so special about those three individuals?
See BT Bava Batra 17a: “Over six the Angel
of Death had no dominion: Abraham, Isaac, and
Jacob; Moses, Aaron, and Miriam…. Moses,
Aaron, and Miriam, because of them is written
[that they died] by the mouth of YHVH (Numbers
33:38; Deuteronomy 34:5). But of Miriam is not
written by the mouth of YHVH! Rabbi El’azar said,
‘Miriam also died by a kiss…, but why is by the
mouth of YHVH not said of her? Because such an
expression would be unseemly [describing YHVH
kissing a woman].” See above, p. 168, n. 81.
547. Moses, Aaron, and Miriam are more
praiseworthy… They are the only ones who died
outside the land of Israel and not by the hand of
the Angel of Death. Those who die within the
Holy Land are not subject to the Angel of Death.
God rules the entire world, but He
designated seventy heavenly princes to govern
the other nations, whereas only Israel is ruled
directly by Him. In the Zohar these princes are
sometimes pictured as demonic forces.
On God’s direct control of the land of Israel,
see Tanḥuma, Re’eh 8; BT Ta’anit 10a;
Naḥmanides on Leviticus 18:25; Zohar 1:61a,
84b, 108b; 2:141a–b, 209a; 3:189a. Cf. BT
Ketubbot 110b: “Whoever lives in the land of
Israel is like one who has a God; whoever lives
outside the land of Israel is like one who has no
God.” See Vol. 4, p. 432, n. 235. On the seventy
princes, see above, p. 10, n. 27.
548. Your dead will live… The verse is
addressed to God. Your dead refers to those who
have died in the Holy Land by the hand of God’s
Angel of Mercy, not by the demonic Angel of
Death, who is powerless there.
See BT Ketubbot 111a; Zohar 1:113a–b
(MhN), 131a, 181b; Moses de León, Sefer ha-
Mishqal, 89–90.
On the demonic nature of the Angel of Death,
see BT Bava Batra 16a, in the name of Resh
Lakish: “Satan, the evil impulse, and the Angel of
Death are one and the same.” The full verse in
Isaiah reads: Your dead will live, my corpses will
arise. Awake and shout for joy, O dwellers of the
dust! For Your dew is a dew of lights, and the
earth will give birth to spirits of the dead.
549. ‫( נבלתי‬Nevelati), My corpses, will arise…
In rabbinic literature the term ‫( נבלה‬nevelah),
“carcass, carrion, corpse,” sometimes refers to
an animal who has died a natural death, but
more often to one who has been slaughtered
improperly. Such a carcass is not only forbidden
to be eaten, but capable of temporarily defiling
anyone who touches it. Those who have died
outside the Holy Land by the hand of the Angel
of Death are called nevelah because they have
been slaughtered demonically and now defile
anyone who touches them.
See Moses de León, Sefer ha-Mishqal, 89–90;
above, note 299. The formulation “as carrion
defiles by carrying…” is a paraphrase of M Kelim
1:2: “Nevelah, A carcass [i.e., an improperly
slaughtered animal], and water of purification…
defile a person by being carried, defiling clothes
by contact.”
550. Any slaughter rendered unfit… Based
on M Ḥullin 2:4, in the name of Rabbi Yehoshu’a:
“Any [animal] that becomes unfit by its [manner
of] slaughter is ‫( נבלה‬nevelah), carrion.” See the
preceding note.
Here, Rabbi Yehudah explains that such
carrion (and those who die outside the Holy
Land) derive from the Other Side, who is ‫נבלה‬
(nevalah), “a disgrace,” and ‫( מנוול‬menuvval),
“repulsive.” Accordingly, they are named after
him and called nevelah.
The verse in Samuel is addressed to David by
Abigail, who denounces her husband, Nabal. It
reads: Please, let not my lord pay mind to this
worthless man, to Nabal, for he is just like his
name: his name is  ‫( נבל‬Naval), and  ‫( נבלה‬nevalah),
disgrace [or: folly, stupidity, baseness], is with
him.
The description “repulsive one” originates in
BT Sukkah 52b, describing the evil impulse: “A
scholar from the school of Rabbi Yishma’el
taught, ‘If this repulsive one attacks you, drag
him to the house of study. If he is of stone, he will
dissolve; if of iron he will shatter.’”
On the demonic quality of nevelah, see TZ 21,
59a.
551. O dwellers of the dust… Here, this
phrase alludes to Adam and Eve, and the three
patriarchs and their wives (Abraham and Sarah,
Isaac and Rebekah, Jacob and Leah), who lie
sleeping in the Cave of Machpelah, though they
are not really dead. The verb ‫( גוע‬gv’), “to gasp,
breathe one’s last,” is used in connection with
the death of Abraham, Isaac, and Jacob, which
according to Rabbi Yehudah indicates that none
of them actually died. According to the Zohar,
the cave of Machpelah leads to the Garden of
Eden.
 On the sleepers of Hebron, see Rashi, BT
Menaḥot 100a, s.v. Matitya; Maimonides on M
Tamid 3:2; Zohar 3:70b–71a; Moses de León,
Sefer ha-Mishqal, 90.
For the appearance of the verb gv’, “to gasp,
breathe one’s last,” in connection with the three
patriarchs, see Genesis 25:8; 35:29; 49:33. Cf.
above, note 301.
On the cave of Machpelah as an entrance to
the Garden of Eden, see Zohar 1:81a (ST), 127a,
141b, 219a; ZḤ 79d (MhN, Rut).
552. There is a place in civilization… The
town of Luz, where the Angel of Death has no
sway. Only when its residents venture outside the
town are they vulnerable.
According to Judges 1:22–26, when the tribes
of Ephraim and Manasseh were scouting Bethel
(formerly called Luz), their patrols saw a man
leaving the city. They said to him, “Show us the
way into the city, and we will treat you kindly.”
He showed them the way into the city; they put
the city to the sword, but they let the man and
his family go. The man went to the land of the
Hittites, and he built a city and named it Luz,
and that is its name to this day.
The secret entrance to Luz is identified in a
midrashic tradition in the name of Rabbi Pinḥas
son of Ḥama (Bereshit Rabbah 69:8): “‫( לוז‬Luz), An
almond tree, stood at the entrance of a cave; the
almond tree was hollow, and through the almond
tree one entered the cave, and through the cave
the town.”
Regarding the second town of Luz in the land
of the Hittites, another rabbinic tradition reports
(BT Sotah 46b): “That is the Luz in which they
dye the blue [for tzitzit]. That is the Luz against
which Sennacherib marched without disturbing
it [i.e., plundering it and exiling its inhabitants],
against which Nebuchadnezzar marched without
destroying it. And even the Angel of Death has
no permission to pass through it, but when the
old people there become weary of life [literally
“when their mind becomes loathsome to them”],
they go outside the wall and die.”
The immortal city of Luz shares its name
with the immortal bone of the human body
supposed to be at the base of the spine. This
bone, shaped like luz (an almond), is said to be
indestructible, and from it God will one day
resurrect decomposed bodies. See Vol. 3, p. 103,
n. 120.
On Luz, see also Genesis 28:19; BT Sukkah
53a; Seder Eliyyahu Zuta 16; Ginzberg, Legends,
6:186–87, n. 28. Cf. BT Sanhedrin 97a.
553. Why does that Destroying Angel
have no power there?… What is so special
about that place? Even in the land of Israel,
which is directly under God’s control and holier
than anywhere else, people die. And even if the
man who built the second city of Luz
demonstrated his worthiness by helping the
Israelites conquer the original Luz, certainly
there were other people of greater merit; why
were none of them granted such a miracle?
On the man who built Luz, see the passage in
Judges quoted in the preceding note.
554. I have not heard, and I will not
speak Following the principle expressed by
Rabbi Shim’on (in Zohar 1:5a): “I beg of you not
to utter a word of Torah that you do not know
and have not heard fittingly from a lofty tree
[i.e., a recognized authority].” Here, Rabbi
Yitsḥak’s remark sets the stage for Rabbi
Shim’on.
See Kallah Rabbati, 2; Zohar 2:37a, 86b–87a,
153a; 3:76a–b, 207b, 240b; and BT Berakhot
27b, in the name of Rabbi Eli’ezer: “One who
says something that he has not heard from his
teacher causes Shekhinah to depart from Israel.”
This conservative attitude contrasts with the
Zohar’s frequent emphasis on innovation. See
Matt, “New-Ancient Words,” 194–204. Cf. Isaac
of Acre, Me’irat Einayim, 118; and the striking
formulations of Jacob ben Sheshet (Ha-Emunah
ve-ha-Bittaḥon, 364, 370): “It is a mitsvah for every
wise person to innovate in Torah according to his
capacity…. Do not think that this is far-fetched. If
I had not invented it in my mind, I would say that
it was transmitted to Moses at Sinai.”
555. if you say that previously… If you
imagine that before the man built the second city
of Luz, people did die in that spot—not so!
Rather, that place has always been destined for
immortality.
556. He created it by the mystery of
letters… By combining the twenty-two letters of
the Hebrew alphabet, as indicated in Sefer
Yetsirah 2:2, 5: “Twenty-two elemental letters.
He engraved them, carved them, weighed them,
and permuted and combined them, forming with
them everything formed and everything destined
to be formed…. Twenty-two elemental letters. He
set them in a wheel with 231 gates, turning
forward and backward…. How did He permute
them? ‫( א‬Alef) with them all, all of them with ‫א‬
(alef); ‫( ב‬bet) with them all, all of them with ‫( ב‬bet);
and so with all the letters, turning round and
round….”
 These letters began to whirl and combine,
initiating the process of creation “by engravings
of the Holy Name,” which may allude to the
combination of each letter of the alphabet with
each of the letters of ‫( יהוה‬YHVH). The letters
emerged in reverse order, from ‫( ת‬tav) to ‫( א‬alef),
and once the letter ‫( י‬yod)—the first letter of ‫יהוה‬
(YHVH)—completed its creative turn, God said,
“Enough!” The next letter, ‫( ט‬tet), was stranded in
the air above one particular spot on earth, which
happened to be right where the man from Luz
would some day found his new city. Since tet
symbolizes life, that location has been immune to
the Angel of Death since the world began.
The numerical value of tet is nine, which can
allude to the ninth sefirah, Yesod, the divine phallus
and river of life. As indicated below, the
association of tet with life is also linked to the fact
that this letter begins the word ‫( טוב‬tov), “good.”
On the letter tet, see Zohar 1:3a, 21a, 30b;
2:230a; ZḤ 63b (ShS).
On the combination and permutation of
letters, see BT Berakhot 55a, Sanhedrin 65b;
Rashi on Job 28:23; Zohar 1:33b, 67b, 204a;
2:159a–160b (standard edition). On the letters of
the alphabet appearing in reverse order at
Creation, see Alfa Beita de-Rabbi Aqiva, Version
2 (Battei Midrashot 2:396–404); Zohar 1:2b–3b;
205b; ZḤ 88c–d (MhN, Rut); TZ, intro, 16a; Vol.
1, p. 11, n. 80. On the phrase “by engravings of
the Holy Name,” see OY; MmD.
The description of God saying ‫( די‬dai),
“Enough!” derives from a rabbinic interpretation
of the name ‫( שדי‬Shaddai). In BT Ḥagigah 12a, Resh
Lakish interprets this name as alluding to God’s
original command to limit the expansion of the
universe: “I am the one ‫( ש‬she), who, said to the
world: ‘‫( די‬dai), Enough!’”
See Bereshit Rabbah 5:8; Tanḥuma, Ḥayyei
Sarah 3; Tanḥuma (Buber), Bereshit 11; Pirqei
de-Rabbi Eli’ezer 3.
On dreaming of the letter tet, see BT Bava
Qamma 55a, in the name of Rabbi Yehoshu’a:
“One who sees ‫( ט‬tet) in a dream should regard it
as a good omen. Why?… Because Scripture
inaugurated it with goodness, for from ‫( בראשית‬Be-
reshit), In the beginning, up to God saw the light,
no tet occurs.” In other words, since the first ‫ט‬
(tet) in Scripture begins the word ‫( טוב‬tov), good
(Genesis 1:4), it is a good omen to see tet in a
dream. See Zohar 1:30b, 230a; ZḤ 63b (ShS).
557. He threw a stone into the waters…
At Creation, God engraved a stone with the
divine name of seventy-two letters and threw it
into the watery depths. This stone found its way
to Jerusalem, to the spot where the altar of the
Temple would eventually be built. There this
Foundation Stone sank, sealing the depths and
ensuring that the waters would not rise and
inundate the world. From this stone, the whole
world was founded.
Cf. the tradition reported in the name of
Rabbi Yoḥanan (BT Sukkah 53a–b): “When David
dug the hollows [beneath the site of the Temple],
the abyss arose and threatened to drown the
world…. [David] inscribed the [Divine] Name on
a potsherd and cast it into the abyss, and it
subsided….”
See JT Sanhedrin 10:2, 29a; Midrash
Shemu’el 26; Gaster, ed., Sefer ha-Ma’asiyyot,
113–14; Zohar 3:198b; Ginzberg, Legends, 6:258,
n. 70; Liebes, Torat ha-Yetsirah , 177–89.
 On the Foundation Stone, see M Yoma 5:2;
Tosefta Yoma 2:14; JT Yoma 5:2, 42c; BT Yoma
54b; Targum Yerushalmi, Exodus 28:30; Targum,
Song of Songs 4:12; Vayiqra Rabbah 20:4;
Pesiqta de-Rav Kahana 26:4; Pirqei de-Rabbi
Eli’ezer 35; Tanḥuma, Qedoshim 10; Zohar
1:71b–72a, 231a; 2:50a–b (Mat), 91b, 152a,
222a; ZḤ 76b (MhN, Rut); Moses de León, Sefer
ha-Rimmon, 333; Vol. 4, p. 526, n. 582.
On the name of seventy-two letters, see
above, note 113; Vol. 4, pp. 258–59, n. 216.
558. If it is so… If life dwells beneath the
place where the letter ‫( ט‬tet) was suspended in
the air, why wasn’t the Temple built in that
location, to channel life to those who resided
there? Rabbi Shim’on explains that the single
letter tet ensured life in one spot, whereas at the
site of the Temple, all the letters of the alphabet
appear, marking the origin and focal point of the
entire world. These letters initially created the
world and later the Temple, which resembles it.
559. the Holy Land gives life and
atonement to her inhabitants in that world…
Its gifts are intended for the blissful world that is
coming, which is Israel’s goal and share,
whereas the city of Luz offers life only in this
world.
560. ‫( ט‬Tet) is radiance of life… This letter’s
vibrant quality is indicated by its first
appearance in the Torah, where it begins the
word ‫( טוב‬tov), good. In the realm of tet, the Angel
of Death is powerless, though he lurks nearby.
See above, note 556.
561. the letter ‫( ק‬qof)… Rabbi Shim’on may
be contrasting the single leg of ‫( ק‬qof)—which
makes it unstable and unable to “settle at all
anywhere”—with the flat base of ‫( ט‬tet), which
enables it to settle everywhere.
The letter qof alludes to the demonic realm,
perhaps because it begins the words ‫קליפה‬
(qelippah), “husk,” ‫( קללה‬qelalah), “curse,” or ‫( קוף‬qof),
“ape,” or conceivably because its numerical
value (one hundred) is equivalent to ‫ מ‬,‫( ס‬samekh,
mem), an abbreviation of ‫( סמאל‬Samma’el), Samael,
another name for Satan.
The demonic force, which generates evil and
slander, is incompatible with the goodness of ‫ט‬
(tet). Consequently, whenever the letter tet
appears in the Bible, the letter qof cannot
immediately follow (within the same word).
Similarly, in Luz, which was under the sway
of tet, the demonic Angel of Death was impotent.
Anyone leaving the city, however, was vulnerable
to him.
On the letter qof, see Otiyyot de-Rabbi Aqiva
(Battei Midrashot, 2:398); Zohar 1:2b; 2:180b;
3:251b–252a; ZḤ 8c; above, note 492; below,
note 803.
562. In the Book of Rav Hamnuna Sava…
According to this venerable source, ‫( ח‬ḥet) and ‫ט‬
(tet) imply ‫( חטאה‬ḥata’ah), “sin,” which explains why
these two letters do not appear in any of the
names of the twelve tribes. Those names were
engraved on the two carnelian stones of the high
priest’s ephod and on the twelve jewels of his
breastpiece.
On Rav Hamnuna Sava (the Elder) see above,
pp. 163–64, n. 69. His book is quoted frequently
in the Zohar. On otherwise unknown books such
as this, see above, p. 40, end of n. 111.
 On engraving the letters on the priestly
gems, see Exodus 28:9–12, 17–21. On the
missing letters, see JT Yoma 7:5, 44c; BT Yoma
73b; Zohar 1:3a; 2:230a; 3:188b. BT Yoma
specifies tet and ‫( צ‬tsade); JT Yoma specifies ḥet and
tsade, though a scribal gloss adds tet.

563. engraved upon them Upon various

places in the Temple, or upon the “world of
above and below.”
564. In the Dwelling, letters were
engraved… Bezalel, the master craftsman of the
Dwelling (or Tabernacle), knew how to combine
the primordial letters of Creation, so the
Dwelling reflected the perfection of God’s
original act.
The first verse quoted from Exodus records
God’s selection of Bezalel, so it pertains “above”;
the second verse records Moses conveying God’s
choice to the people, so it pertains “below.”
The name ‫( בצלאל‬Betsal’el) means ‫( בצל אל‬be-tsel
el), “in the shadow [that is, protection] of God.”
Rabbi Shim’on links Bezalel with Yesod (known as
Righteous One), who sits in the shadow of Binah,
known as ‫( אל עליון‬El Elyon), “God Most High.”
Just as Binah includes all six sefirot from Ḥesed
through Yesod, so does the latter, conveying them
all to Shekhinah. And just as Binah illumines above,
so Yesod illumines Shekhinah below.
On Bezalel’s creativity, see BT Berakhot 55a:
“Bezalel knew how to combine the letters by
which heaven and earth were created.” On the
letters of Creation, see above, note 556. On the
correspondence between the Dwelling and all of
Creation, see above, note 18.
 On the meaning of Bezalel’s name, see BT
Berakhot 55a. On Bezalel and Yesod, see Zohar
2:225a; 3:162b. On Yesod as Righteous One, see
above, pp. 47–48, n. 132. On El Elyon as Binah, see
Zohar 1:87a. For other sefirotic interpretations of
El Elyon, see OY; Sullam; MmD. Cf. Zohar 2:222a.

The full verse in Exodus 31 reads: See, I have

called by name Bezalel son of Uri son of Hur, of
the tribe of Judah. The name El Elyon appears in
Genesis 14:18–20, 22; and Psalms 78:35.
565. Son of  ‫( אורי‬Uri), Uri… Bezalel
symbolizes Yesod, who derives from the primordial
light of Ḥesed.
On the primordial light, see Genesis 1:3;
above, notes 17, 29.
566. Son of  ‫( חור‬Ḥur), Hur… The name of
Bezalel’s grandfather alludes to a higher source,
Binah, who symbolizes the Jubilee and represents
freedom.
On Binah as Jubilee and Her liberating quality,
see above, pp. 135–36, n. 381. On Her
designation as “total freedom,” see Zohar
2:183a, 290b (IZ).
567. son of ‫( חוור‬ḥivvar), white… The whitest
of all, apparently alluding to the highest sefirah,
Keter.

Bezalel, who symbolizes Yesod, belongs

fittingly to the tribe of Judah, which symbolizes
Yesod’s partner, Shekhinah.

For other sefirotic interpretations of “white

of all colors,” see OY; Sullam. On Judah and
Shekhinah, see Zohar 1:235b, 237a.

568. All colors bode well… Except for blue,

the color of Shekhinah when She conveys
Judgment. Essentially, She “is one,” including
various colors and qualities.
On the color blue, the divine throne, and
Shekhinah, see Sifrei, Numbers 115, in the name of
Rabbi Me’ir: “Whoever fulfills the commandment
of [wearing] the tzitzit is as though he greeted
the face of Shekhinah, for the blue [the color of the
thread on the garment’s tassel] resembles the
sea, and the sea resembles the sky, and the sky
resembles the Throne of Glory.’”
See above, notes 245–46, 508. On colors in a
dream, see BT Berakhot 57b: “All kinds of colors
bode well in a dream, except blue.” See Zohar
1:51b; 2:135a, 139a; 3:175a (Piq).
569. When a person sees this color… By
looking at the blue thread on the tzitzit (tassel) of
one’s garment, a person remembers to fulfill the
mitsvot.

On one of the occasions when the Israelites

complained to God, He sent fiery serpents,
against them, and many of the people died. After
Moses prayed to God, he was instructed: Make
you a fiery one, and set it on a standard, and so
then, whoever is bitten will see it and live
(Numbers 21:8). Moses made a bronze serpent,
and the wounded were thereby healed.
Rabbi Shim’on explains that the Israelites
were not healed by the serpent itself, but by
feeling the awe of God, which inspired them to
be devoted and vigilant. Yet, all this was caused
by gazing at the serpent, the divine lash of
chastisement. Similarly, when one gazes upon
the blue thread on the tzitzit, this color inspires
the awe of Shekhinah. Consequently, the color blue
was woven into the Dwelling.
 On the bronze serpent, see M Rosh ha-
Shanah 3:8, which compares this miracle with
Israel’s victory over Amalek: “When Moses would
raise his hand, Israel prevailed; [when he would
let down his hand, Amalek prevailed] (Exodus
17:11). Now, could the hands of Moses wage
battle or break [the power of Israel in] battle?
Rather, this tells you: as long as Israel gazed
above and subjugated their heart to their Father
in heaven, they prevailed; otherwise, they fell.
You may say similarly [regarding] Make you a
fiery one, and set it on a standard, and so then,
whoever is bitten will see it and live. Now, did
the serpent bring death or give life? Rather,
when Israel gazed above and subjugated their
heart to their Father in heaven, they were
healed; otherwise, they would waste away.”
See above, note 491. For the biblical context
of blue, see above, note 497.
570. Blue is the throne of Judgment… See
above at note 568.
571. When the cherubim turn their
faces… When the cherubim in the Holy of Holies
turn to face one another, Shekhinah turns from the
blue of Judgment into a compassionate blend of
white-greenish gold. White symbolizes Ḥesed;
green signifies Tif’eret, also known as Raḥamim
(Compassion). Gold can symbolize Binah, source of
both Ḥesed and Tif’eret.
The posture of the cherubim, the change of
colors, and the dominance of Judgment or
Compassion all depend on Israel’s behavior. As
the verse in Isaiah indicates, God is gloriously
arrayed by Israel.
According to BT Bava Batra 99a, in the time
of the Temple “whenever Israel fulfilled the will
of the Omnipresent,” the cherubim in the Holy of
Holies faced one another, and “whenever [Israel]
did not,” the cherubim miraculously turned away
from each other toward the Temple courts.
See above, note 469. On greenish gold and
Shekhinah, see above, notes 443, 488. On gold and
Binah, see above, note 436. On changing colors, cf.
BT Yoma 67a. The full verse in Isaiah reads: He
said to me, “You are My servant, Israel, in whom
I glory.”
572. You shall make a table of pure gold
Actually, the context (Exodus 25:23–24) reads:
You shall make a table of acacia wood, two cubits
its length and a cubit its width and a cubit and a
half its height. You shall overlay it with pure
gold, and make for it a golden rim all around.
The wording You shall make a table of pure
gold is either a playful paraphrase or a mistake,
perhaps based on an ellipsis between one verse
and the next: You shall make a table… [of] pure
gold. It appears in numerous manuscripts, as
well as Or Yaqar and the Cremona edition,
whereas the Mantua edition (followed by nearly
all others) restored the verse to… a table of
acacia wood. Later in this passage, the verse is
cited normally.
573. When you have eaten and are
satisfied… The full verse reads: You will eat and
be satisfied and bless YHVH your God for the good
land that He has given you. According to
rabbinic tradition, this verse represents a
command to recite the Grace after Meals and
should be construed: When you have eaten and
are satisfied, you shall bless YHVH your God….
See Mekhilta, Pisḥa 16; Tosefta Berakhot 6:1;
JT Berakhot 1:1, 2a; 3:3, 6b; BT Berakhot 21a;
Zohar 1:207b.
574. For the sake of Israel… The existence
of Israel is essential, and only for their sake is
the rest of the world sustained.
575. Now that Israel are in exile… When
Israel dwelled in the Holy Land, they were
nourished first from above, and subsequently the
other nations fed off of the remains. Now that
Israel are in exile, the nations receive first
(through their respective heavenly princes), and
Israel must content themselves with the
remnants. The phrase “for one, two” means that
now the nations receive double the amount of
sustenance, so that some will be left over for
Israel.
See BT Ta’anit 10a: “The land of Israel drinks
water directly from the rain, while the rest of the
world drinks of the drippings [Munich MS: of the
land of Israel].”
See Naḥmanides on Deuteronomy 11:10–12;
Zohar 1:84b, 108b; 2:22b; 3:209b, 265b; ZḤ 9d
(MhN), 61b (MhN, ShS), 81a, 87d (both MhN,
Rut)
576. a king who prepared a meal… See
Midrash Tehillim 4:11 for a different parable of a
royal meal involving dogs. On the metaphor of
throwing a bone to a dog, see Zohar 2:111b;
3:63a–b (Piq), 197a; ZḤ 86b (MhN, Rut).
On Israel and God’s table, see BT Berakhot
3a, where Rabbi Yose son of Ḥalafta encounters
Elijah, who reveals to him God’s frequent lament:
“What can be done for the father who has exiled
his children? And woe to the children who have
been banished from their father’s table!”
 577. In the face of my foes—those dogs…
The other nations.
578. According to this mystery were
Israel… As long as they fulfilled God’s will, they
received blessing directly from Him and the
nations were sustained by the remnants.
579. Rabbi Ya’akov son of Idi and Rabbi
Yeisa the Younger… The former is the name of
a Palestinian amora who lived toward the end of
the third century. Cf. Zohar 1:96b; Vol. 2, pp.
113–14, n. 880. On Rabbi Yeisa the Younger, see
Zohar 1:162a; 2:79b; ZḤ 31a, 85c (MhN, Rut).
580. But to the sons of Barzillai… This
figure had helped David when he had to flee
during Absalom’s revolt. Now, facing death,
David instructs his son Solomon to treat
Barzillai’s sons well.
Rabbi Yeisa wonders why Barzillai’s sons
were not offered more than a seat at the royal
table. Besides, it is improper for anyone to eat
together with the king at the same table!
On Barzillai, see 2 Samuel 17:27–29; 19:32–
40. The verse in Kings concludes: for so they
befriended me when I fled from your brother
Absalom.
581. I have heard nothing…and I will not
speak See above, note 554.
582. He said to Rabbi Ya’akov… The
subject is Rabbi Ḥiyya, who soon poses the same
question to Rabbi Yeisa.
583. from the honey of supernal oil…
From the teachings of Rabbi Shim’on.
584. Who gives food to all flesh, for His
love is forever… This psalm (known as the
Great Hallel) contains twenty-six verses, all of
which conclude with the refrain for His love is
forever. The verse Who gives food to all flesh… is
actually the penultimate verse of the Great
Hallel, whose conclusion is: Praise the God of the
heavens, for His love is forever.
585. three rulers above… Corresponding to
three organs in the human body: the brain, heart,
and liver. According to medieval physiology
(based on Galen), these are the three main
organs. The liver receives the digested food and
transforms it into “nutritive blood,” which flows
through the veins, nourishing the peripheral
organs. Some blood enters the right chamber of
the heart, from where it passes through the
lungs and the septum to the left chamber. There
the blood mixes with pneuma (spirit), producing
“vital blood,” which reaches the brain (and the
rest of the body) via the arteries.
However, in the sefirotic realm the process is
reversed: the divine brain (Ḥokhmah and Binah)
receives the initial flow of emanation from Keter
and conveys this to the heart (Tif’eret), who gives
it to the liver (Shekhinah), who in turn feeds the
lower worlds.
Rabbi Yeisa’s description of these organs as
“three rulers” apparently alludes to the fact that
the initial letters of ‫( מוחא‬moḥa), “brain,” ‫( לבא‬libba),
“heart,” and ‫( כבדא‬kavda), “liver,” spell ‫( מלך‬melekh),
“king.” See Simeon ben Tsemaḥ Duran, Magen
Avot 5:19: “The experts in medicine agree that
there are three major organs in the human
being, namely ‫( המוח והלב והכבד‬ha-moaḥ ha-lev ve-ha-
kaved), the brain, the heart, and the liver; their
sign: ‫( מלך‬melekh), king.”
On the three organs, see Zohar 1:138a
(MhN); 3:224a–b; ZḤ 80a (MhN, Rut); Tishby,
Wisdom of the Zohar, 1:296–97; 3:1516, n. 50.
On the brain as “king over all of the limbs,” see
BT Shabbat 61a. On Galen’s theory, see Siegel,
Galen’s System of Physiology and Medicine, 51,
87–91, 104–6, 113–15, 183–90; Jacquart and
Thomasset, Sexuality and Medicine in the Middle
Ages, 48–50.
586. On a human fast day… By fasting, one
stimulates the sefirotic process according to the
human pattern: liver, then heart, then brain. The
person’s own fat and blood, together with his
intention, are offered to Shekhinah (the liver), who
offers it to Tif’eret (the heart), who offers it to
Ḥokhmah and Binah (the brain), who rule over the
entire sefirotic body. On a day of normal eating,
the divine process unfolds in the reverse order
(as described in the preceding note).
On offering one’s own fat and blood to God
by fasting, see BT Berakhot 17a; Zohar 2:20b
(MhN); ZḤ 80a (MhN, Rut); Moses de León,
Sefer ha-Rimmon, 127–28; idem, Mishkan ha-
Edut, 32a. Cf. Sefer ha-Rimmon, 79; Zohar 2:62a;
3:9b.
587. At another time… Normally, the
sefirotic process begins from above. Eventually,
when Shekhinah (the liver) wishes to feed the
world, She gives first to the human king of Israel
(the heart below), whose table is stimulated and
blessed. Anyone invited to the royal table
partakes of the heavenly bounty, and this
explains the great kindness shown by David to
the sons of Barzillai.
588. Someone other than the king… One
might imagine, then, that some people actually
eat with the king at his own table. However,
although the privileged few eat while the king is
eating and from the royal food, they are seated
separately. Still, they are designated as
“members of the king’s table.”
589. At the king’s table he would always
eat… The subject is Mephibosheth, the crippled
son of David’s intimate friend, Jonathan. King
David treated Mephibosheth like one of his own
sons, showing kindness to the offspring of his
deceased comrade.
From the wording of this verse, it seems that
such privileged individuals did actually eat at the
king’s table. However, Rabbi Yeisa explains that
this is an idiomatic phrase meaning “from the
king’s supply,” indicating an accounting method
in the palace.
On Mephibosheth, see 1 Samuel 20:14–16; 2
Samuel 9:1–13.
590. You are a boy… See Zohar 2:79b:
“Rabbi Shim’on said to [Rabbi Yeisa], ‘You are
still too young to enter the ranks of Reapers of
the Field, yet all has been revealed to you!”
Rabbi Yeisa began by asking why King David
concluded the Great Hallel with the verse Who
gives food to all flesh, for His love is forever.
(See above at note 584.) Although he never
answers the question directly, his presentation
demonstrates that all food issues from the divine
realm. See MmD.
591. Surely in this fellowship… See M Avot
3:2, in the name of Rabbi Ḥananya son of
Teradyon: “If two are sitting engaged in words of
Torah, Shekhinah dwells between them.” According
to Kabbalah, God yearns especially for new
words of Torah.
592. an improvised meal… In this case,
eaten outdoors. Still, it is a meal, and worthy of
words of Torah, which God savors.
The verse in Ezekiel is from the prophet’s
vision of the restored Temple in Jerusalem, and
describes the table for the Bread of the
Presence. (See below, note 598.) This verse
figures in a famous teaching on the importance
of speaking words of Torah at a meal. See M Avot
3:3, in the name of Rabbi Shim’on: “If three have
eaten at one table without speaking over it words
of Torah, it is as though they have eaten of
sacrifices to the dead, as is said: Surely all tables
are full of filthy vomit, without the Omnipresent
(Isaiah 28:8) [i.e., without discussing God’s
words]. But if three have eaten at one table and
have spoken over it words of Torah, it is as
though they have eaten from the table of the
Omnipresent, as is said: He said to me, ‘This is
the table that is before YHVH.’”
The verse in Isaiah reads: Surely all tables
are full of filthy vomit, without  ‫( מקום‬maqom), a
place [or: a space]. The rendering without the
Omnipresent reflects the rabbinic use of maqom as
a designation of God, apparently denoting
immanence. See Urbach, The Sages, 1:66–79. On
the phrase “sacrifices [offered] to the dead,” see
Psalms 106:28.
593. When you have eaten and are
satisfied… The wording seems to require that a
person eat a full meal before he can bless and
thank God. But shouldn’t one offer a blessing
even if he hasn’t filled his stomach? Yet, if he
should, why does the verse read When you have
eaten and are satisfied, you shall bless?
Rabbi Ḥiyya explains that if the eater focuses
his attention on even a morsel and considers it
his sustenance, then once he eats he is
considered satisfied, because his will has been
satisfied. Therefore, blessing is appropriate and
required. Furthermore, such blessing delights
God.
According to Jewish law, the minimum
amount of food that requires a blessing after it is
eaten is the size of an olive. See M Berakhot 7:2;
BT Berakhot 20b; Maimonides, Mishneh Torah,
Hilkhot Berakhot 1:1; Zohar 3:244b (RM). On the
question of how much food is considered
“satisfying,” see BT Berakhot 49b.
On the verse in Deuteronomy, see above,
note 573. The context in Psalms (145:15–16)
reads: The eyes of all look in hope to You, and
You give them their food in its season, opening
Your hand and satisfying  ‫( רצון‬ratson), the desire
[or: wish, will], of every living thing. The
concluding clause can also be rendered: and
satisfying every living thing ratson, with favor [or:
according to Your will]. Alter renders it: and
sating to their pleasure all living things.
594. Rabbi Ḥizkiyah opened with this
verse after him… With the same verse from
Deuteronomy. The wording and are satisfied
implies that a drunkard is permitted to recite
Grace after Meals, although in general he is
forbidden to pray. Why is he forbidden? Rabbi
Ḥizkiyah skips the obvious answer—that genuine
prayer requires sober, conscious intention—and
explains the hidden reason: prayer ascends to
the realm of Binah, who is known as “the World
that is Coming,” which lies beyond all physical
pleasure. Therefore one should pray before
eating, and anyone who has drunk excessively
should not pray.
On a drunkard being permitted to recite
Grace after Meals, based on the verse in
Deuteronomy, see JT Terumot 1:6, 40d (in the
name of Rabbi Issi); Tosafot, Berakhot 31b, s.v.
mi-kan. Cf. BT Berakhot 49b (quoted below):
“When you have eaten—eating. And are satisfied
—drinking.”
On a drunkard being forbidden to pray in
general, see JT Berakhot 4:1, 7a; Terumot 1:6,
40d; BT Berakhot 31a–b, Eruvin 64a.
On the nature of the world that is coming,
see BT Berakhot 17a: “A pearl in the mouth of
Rav: ‘In the world that is coming, there is no
eating or drinking or procreation or business or
jealousy or hatred or competition; rather, the
righteous sit with their crowns on their heads,
basking in the radiance of Shekhinah.’”
On Binah as “the World that is Coming,” see
above, p. 22, n. 59. Cf. Moses de León, Sefer ha-
Rimmon, 374–75.
595. In Grace after Meals appears
another aspect… Unlike prayer in general,
Grace after Meals pertains to eating, drinking,
and satisfaction. Thus it is associated with
Shekhinah, who nourishes the lower worlds.

596. When you have eaten—eating… See

BT Berakhot 49b: “When you have eaten—eating.
And are satisfied—drinking.”
597. You shall bless ‫( את‬et)—et, precisely…
The little word et alludes to Shekhinah, who is
associated with eating and drinking and who
nourishes the world.
On et symbolizing Shekhinah, see above, note
179. On the connection between Shekhinah and joy,
see BT Shabbat 30b: “Shekhinah abides neither
through sadness nor laziness nor frivolity nor
levity nor talk nor idle chatter [or: vain pursuits],
but only through the joy of mitsvah.”
 On happiness and Grace after Meals, see Rut
Rabbah 5:15.
598. You shall make a table of acacia
wood… The Bread of the Presence was placed
upon this table in the Dwelling (and later upon a
similar table in the Temple). Each Sabbath
twelve loaves were arranged in two rows on the
table, where they remained until the following
Sabbath, when they were replaced by twelve
fresh loaves. According to M Menaḥot 11:7, the
weekly ritual of replacement was performed with
such precision that the table was never left
empty: “Within [the sanctuary] was a table of
gold on which the Bread of the Presence lay
continually. Four priests entered, two bearing
two rows [of bread] in their hands and two
bearing two dishes [of frankincense] in their
hands. Four preceded them, two to remove two
rows and two to remove two dishes…. These
withdrew [the old] and the others laid down [the
new], the handbreadth of one coinciding with the
handbreadth of the other, for it is written: [ You
shall set on the table the Bread of the Presence,]
before Me continuously (Exodus 25:30).”
According to Rabbi Yeisa, this holy table
conveys blessing and sustenance to all tables of
the world. Therefore it must never be empty,
since blessing does not appear in an empty
place.
On the Bread of the Presence, see also
Leviticus 24:5–9; 1 Samuel 21:4–7; Naḥmanides
on Exodus 25:24; Zohar 1:88b; 2:136a, 154b–
155a.
On blessing not appearing in an empty place,
see Naḥmanides on Exodus 25:24; Zohar 1:88a–
b, 240a, 250a; 2:63b, 67a, 87b–88a, 154b–155a,
157b; 3:34a; Moses de León, Sefer ha-Rimmon,
270. Cf. BT Berakhot 40a: “Come and see how
the character of the blessed Holy One differs
from that of flesh and blood. In the case of flesh
and blood, an empty vessel holds [more], but not
a full one. However, the blessed Holy One is not
so: a full vessel holds [more], but not an empty
one.”
The context in Exodus (25:23–24) reads: You
shall make a table of acacia wood, two cubits its
length and a cubit its width and a cubit and a
half its height. You shall overlay it with pure
gold, and make for it a golden rim all around.
599. Every person’s table… Just as the
table in the Dwelling (and in the Temple) must
never be empty, so when a person recites Grace
after Meals his table should remain in front of
him with bread still upon it, in order to ensure
the flow of blessing from above.
In the passage from Kings, the prophet
Elisha performs a miracle for an anonymous poor
woman, providing her with an abundant supply
of oil—but only after she takes out the little oil
that she already has and borrows many empty
vessels from her neighbors.
On the need for the table not to be empty
when one recites the Grace after Meals, see BT
Sanhedrin 92a, in the name of Rabbi El’azar:
“Whoever does not leave bread on his table
[when reciting the Grace after Meals] will never
see a sign of blessing.”
See Zohar 1:240a, 250a; 2:87b–88a, 155a,
157b; Moses de León, Sefer ha-Rimmon, 270;
Shulḥan Arukh, Oraḥ Ḥayyim 180:2; Magen
Avraham, ad loc.; Emden, Zohorei Ya’bets, 48;
Ta-Shma, Ha-Nigleh she-ba-Nistar, 28; idem,
Minhag Ashkenaz ha-Qadmon, 267–70.
 On the passage in Kings, see Naḥmanides on
Exodus 25:24; Zohar 1:88a, 2:87b, 157b; 3:34a;
Moses de León, Sefer ha-Rimmon, 270.
600. a table at which words of Torah have
not been spoken… See M Avot 3:3, in the name
of Rabbi Shim’on: “If three have eaten at one
table without speaking over it words of Torah, it
is as though they have eaten of sacrifices to the
dead, as is said: Surely all tables are full of filthy
vomit, without the Omnipresent (Isaiah 28:8)
[i.e., without discussing God’s words]. But if
three have eaten at one table and have spoken
over it words of Torah, it is as if they have eaten
from the table of the Omnipresent, as is said: He
said to me, ‘This is the table that is before YHVH’
(Ezekiel 41:22).” On the rendering without the
Omnipresent, see above, note 592.
There is a holy table, symbolizing Shekhinah,
and an impure table, symbolizing demonic
forces. The holy table gathers in words of Torah
spoken at earthly tables.
The phrase before YHVH alludes to the
position of Shekhinah, who is situated before and
below Tif’eret (known as YHVH). The alternative
wording, from before YHVH, would apparently
allude to a higher realm. See Zohar 2:165a,
170b; Sullam; MmD. Cf. OY.
601. There is another table… A demonic
table, excluded from holiness. Those who eat
without sharing words of Torah turn their table
into this kind.
On the rendering without the Omnipresent,
see above, note 592. “A table of a false god”
recalls the wording in M Avot 3:3 (quoted in the
preceding note): “…it is as though they have
eaten of sacrifices to the dead.”
 602. Surya, the appointed prince… On this
angel, see Schäfer, Synopse zur Hekhalot-
Literatur, §§ 117–20, 219; Rabbinovicz, Diqduqei
Soferim, Berakhot 51a, p. 270, n. 100; Zohar
2:213b, 253a (Heikh); Margaliot, Mal’akhei
Elyon, 144–46.
603. A person’s table is capable of
purifying him… See BT Berakhot 55a, in the
names of Rabbi Yoḥanan and Rabbi El’azar: “As
long as the Temple stood, the altar atoned for
Israel, and now a person’s table atones for him.”
604. the Ancient of Days… This term
appears in Daniel 7:9: As I watched, thrones
were placed, and the Ancient of Days sat—His
garment like white snow, the hair of His head
like clean fleece, His throne flames of fire, its
wheels blazing fire.
In Kabbalah this name designates the
primordial sefirah of Keter. According to the Zohar,
new interpretations of Torah are crowned in the
presence of the Ancient of Days. See Zohar 1:4b;
above, note 334.
605. Father… used to cover it…
Apparently, so that it would not appear empty.
See above, notes 598–99. For another
interpretation, see OY; MmD.
606. where it is needed… Apparently
referring to Shekhinah, whose union with Tif’eret is
stimulated when a person speaks words of Torah
at his table and provides food for the poor.
607. So, whoever knew him… The biblical
passage describes what happens to Saul after
Samuel has anointed him as the first king of
Israel. The context (1 Samuel 10:10–11) reads:
They came there to Gibeah, and look, a band of
prophets was coming toward him, and the spirit
of YHVH seized him and he went into ecstasy [or:
fell into a prophetic frenzy] in their midst. So,
whoever knew him from times gone by, saw, and
look, with the prophets he spoke in ecstasy, and
each said to his fellow, “What has happened to
the son of Kish? Is Saul too among the
prophets?”
Rabbi Ya’akov asks why Saul’s acquaintances
were surprised when he fell into a prophetic
frenzy, given that he had already been chosen by
God.
608. except to Moses… Only he fulfilled the
roles of both king and prophet.
On Moses as king, see Deuteronomy 33:5: He
became a king in Jeshurun, as interpreted in
Vayiqra Rabbah 31:4; 32:2; Shir ha-Shirim
Rabbah on 7:6; Qohelet Rabbah on 10:20;
Tanḥuma, Beshallaḥ 2; Bemidbar Rabbah 15:13;
Shemot Rabbah 2:6; 48:4; 52:1; Ibn Ezra on
Deuteronomy 33:5; Maimonides, Peirush ha-
Mishnah, Shevu’ot 2:2. See also BT Zevaḥim
102a.
On Moses as faithful, see Numbers 12:7: Not
so My servant Moses, in all My house he is
faithful [or: trusted].
609. What about Samuel… In a sense he
ruled over Israel, but only as a judge, not as a
king. Otherwise, the Israelites would not have
asked Samuel to appoint a king over them (as
recounted in 1 Samuel 8). Since no one besides
Moses was both king and prophet, King Saul’s
acquaintances were surprised when he fell into
prophetic ecstasy. (In fact, however, Saul’s
anointment was not yet publicly known.)
On Samuel as king, see BT Temurah 14b–
15a; Midrash Tehillim 1:3.
 610. Why did prophecy settle upon him…
If only Moses was both king and prophet, how
could King Saul attain a state of prophecy? Rabbi
Ya’akov explains that before Saul was publicly
proclaimed king, God invested him with the Holy
Spirit so that his kingship would “settle upon a
spirit of holy arousal.” When he became king, he
no longer had the gift of prophetic inspiration;
instead he was endowed with discernment to
judge his subjects fairly. When Saul encountered
the band of prophets (prior to his public
proclamation as king), prophetic ecstasy
overcame him, but as soon as he left them “he
had no prophecy.”
On God confirming Saul’s kingship even
before he was publicly proclaimed king, see 1
Samuel 10:1–16.
611. all the more so, I… All the more so, I
tremble.
612. You shall make a table… The table in
the Dwelling and in the Temple (below on earth)
held the Bread of the Presence. One might think
that the bread is more important, since the table
is beneath it, but actually the table symbolizes
Shekhinah, who receives blessing from above, and
the bread is the fruit issuing from Her, which is
then conveyed to the world. On the Bread of the
Presence, see above, note 598.
613. The priests would gather the fruit…
every Sabbath eve… Actually, the twelve loaves
of the Bread of the Presence were replaced on
the Sabbath day itself, although on Friday before
Sabbath began a new dozen loaves were baked
and the horizontal rods (separating the loaves
and allowing the circulation of air) were
removed. See Leviticus 24:8; M Menaḥot 11:2, 6;
BT Menaḥot 97a; above, note 598.
 After the priests replaced the dozen loaves
with new ones, they were allowed to eat the old
loaves. This holy food conveyed blessing to
whatever else they ate and protected them from
the evil impulse, which normally thrives on food.
On the link between eating and the evil
impulse, see BT Berakhot 32a; Zohar 1:110a
(MhN). On the location of the evil impulse in the
intestines, see Avot de-Rabbi Natan A, 16.
The biblical quotation here is a conflation of
two passages. Deuteronomy 8:12, 14 reads: Lest
you eat and be satiated… and your heart become
haughty and you forget YHVH your God. Proverbs
30:9 reads: Lest I be satiated and deny, saying,
“Who is YHVH?”
614. This bread… The Bread of the
Presence ensured that the accusing evil impulse
would not interfere with the priests’ holy service.
615. This table must be arranged on the
north side… The table, symbolizing Shekhinah,
was placed on the north side of the holy area
within the Dwelling (and later, within the
Temple). North symbolizes Gevurah, the left arm of
the sefirotic body, which arouses joyously and
passionately to embrace Shekhinah and initiate Her
union with the Divine Male (centered in Tif’eret).
Gevurah, the left arm, receives the flow of
emanation from Ḥesed, the right arm.
616. Water is from the right… Water
symbolizes Ḥesed, on the right. Immediately, the
right channels its flow to Gevurah, on the left,
conveying joy. The harsh quality of Gevurah is
“included in,” or tempered by, the sweet water of
Ḥesed, and then the left stimulates Shekhinah.

The description here of the ritual washing of

hands is unclear. The meaning may be that one
first takes the vessel in his right hand and then
transfers it to the left hand, which then pours the
water on the right hand. One should not take the
vessel first with the left hand and then transfer it
“from left to right,” since the flow of emanation
“is received from the right (Ḥesed) by the left
(Gevurah).” Or, it is not that the water comes
ultimately “from the left hand to the right,” since
the vessel is first “received from the right hand
by the left.”
Tishby translates this differently (Wisdom of
the Zohar, 3:915): “When a man takes some
water to wash his hands, he first of all holds the
vessel with his right hand in order to pour water
over the left, and not vice versa….” He remarks
that “in washing the hands, the initial pouring of
the water from right to left points to the way in
which Gevurah is aroused by influence from Ḥesed.”
Elsewhere, the Zohar insists that the left
hand must pour water first on the right. By
washing the right hand with the left, one
subjugates left to right, making the left serve the
right and thereby ensuring that Ḥesed will prevail
over the harshness of Gevurah.
See Zohar 1:198b; ZḤ 86d (MhN, Rut);
Moses de León, Maskiyyot Kesef, 9; Joseph Caro,
Beit Yosef, Oraḥ Ḥayyim 4:8–11; idem, Shulḥan
Arukh, Oraḥ Ḥayyim 4:10; OY; Vital; MM;
Sullam; Katz, Halakhah ve-Qabbalah, 68;
Scholem.
The clause “water is found only on the left”
means that since the flow of Ḥesed (on the right)
passes to Gevurah (on the left), water is attributed
to the latter, although it originates in Ḥesed. See
below, note 794.
 The expression ‫( גבורות גשמים‬gevurot geshamim),
“the power of rain,” appears in M Berakhot 5:2.
Here, it indicates the connection between water
and Gevurah.
The table is placed on the north side,
symbolizing Gevurah, because this side stimulates
Shekhinah first and its fruitful emanation appears
more abundantly than “from the other side,”
namely Ḥesed. The verse from Song of Songs
indicates that Gevurah (His left hand) initiates the
contact between Shekhinah and Tif’eret, followed by
Ḥesed (his right).

617. in a state of bodily cleanliness… The

food on a person’s table derives from Shekhinah,
who is pictured as “a pure table.” One should
relieve himself before eating, because otherwise
the demonic Other Side will be attracted and
nourished by the filth within his intestines,
mingled with the new food.
On relieving oneself before eating, see BT
Berakhot 23b; Shabbat 41a. On the link between
filth and demonic forces, see Zohar 1:10b, 190b;
3:186b.
618. After a person has eaten… He should
offer to the Other Side a portion, consisting of
the water with which he washes off the remnants
of food from his fingers.
According to BT Ḥullin 105a (in the name of
Rabbi Yitsḥak son of Ashyan), “The first water
[i.e., washing the hands before the meal] is ‫מצוה‬
(mitsvah), a meritorious act; and the last [water,
i.e., washing after the meal] is ‫( חובה‬ḥovah), an
obligation.” Here, Rabbi Ya’akov plays with
Hebrew ḥovah, “obligation,” and Aramaic ḥovah,
“sin.” This dirty water is offered to the sinful
Other Side to satisfy and appease him and
prevent him from dominating.
Traditionally, a blessing is recited over
washing the hands before a meal but not over
washing after a meal. Here, Rabbi Ya’akov
explains that any such blessing would be
completely inappropriate, since this dirty water
is intended for the accursed Other Side.
On the “last water” (or “fingerbowl water”),
see also BT Berakhot 53b, Eruvin 17b, Ḥullin
105b–106a; Zohar 2:169a, 265a, 266b; 3:186b,
246a (RM), 273b (RM); ZḤ 87b–c (MhN, Rut); Ta-
Shma, Ha-Nigleh she-ba-Nistar, 62, 80–87.
On the theme of assuaging demonic powers
by offering them a portion, see above, p. 102, n.
291.
619. it is good for a person… It is also
healthy to relieve oneself before eating.
620. This table that stands in the
Temple… On this table the Bread of the
Presence was placed each week, ensuring a
continual supply of food for Israel and the world.
Therefore, the table never stood empty for even
a moment. The table of the Other Side is
characterized by emptiness, and such emptiness
must never appear on the holy table in the
Temple. Similarly, when a person recites Grace
after Meals, his table must not be empty. See
above, notes 598–99.
621. Loaves on the table… The Bread of
the Presence consisted of twelve loaves. The
Hebrew term ‫( לחם הפנים‬leḥem ha-panim), “Bread of
the Presence,” means literally “Bread of the
Faces,” alluding to higher sefirotic aspects,
which shine upon Shekhinah (symbolized by the
table) and, through Her, provide sustenance for
the world. The word panim, “faces, presence,” also
suggests that this bread is ‫( פנימאה מכלא‬penima’ah
mikola), “innermost of all.”

The higher sefirotic “faces” may represent

Tif’eret and Yesod, each of which is symbolized by
the letter ‫( ו‬vav), whose numerical value is six,
thus totaling twelve. Alternatively, the faces
represent the twelve sefirotic “boundaries”
centered on Tif’eret, or else higher sefirotic
aspects. For various interpretations, see OY;
Sullam; Tishby, Wisdom of the Zohar, 3:916. On
the twelve boundaries, see above, pp. 75–76, n.
217.
622. Bread of the Faces—food of those
faces… From the inner sefirotic faces issues
sustenance, which settles upon Shekhinah
(symbolized by the table) and, through Her,
reaches the world.
According to a rabbinic tradition, when the
Bread of the Presence was replaced each week
with fresh hot loaves, miraculously the old loaves
were still hot. This view is based on an
interpretation of the verse in Samuel, which
describes how when David was fleeing from King
Saul, Ahimelech the priest gave him loaves of the
Bread of the Presence: The priest gave him what
was consecrated, for there was no bread there
except the Bread of the Presence, which is
removed from before YHVH, to be replaced with
hot bread on the day it is taken away. The phrase
‫( לשום‬lasum), to place [or: to be replaced with], hot
bread is understood as to replace hot bread,
indicating that the old loaves were still hot.
See JT Sheqalim 6:4, 50a; BT Yoma 21a–b (in
the name of Rabbi Yehoshu’a son of Levi).
 623. Rabbi El’azar opened… The human
being was created “in the mystery of wisdom,”
that is, modeled on the sefirot, and was endowed
with the capacity to discover wisdom and know
God.
“The breath of life” renders ‫( נשמתא דחיי‬nishmeta
de-ḥayyei), which originates in Genesis 2:7: He
blew into his nostrils  ‫( נשמת חיים‬nishmat ḥayyim), the
breath of life. Here, nishmeta, “breath,” implies
‫( נשמה‬neshamah), “soul,” the highest level of soul, by
which a person perceives God.
Rabbi El’azar interprets whom I created for
My glory to mean whom I created to know My
glory.
On the verse in Ecclesiastes, see BT Shabbat
153a; Avot de-Rabbi Natan B, 29; Qohelet
Rabbah on 9:8; Zohar 3:187a.
On humanity being created in the mystery of
wisdom, see, e.g., Zohar 1:140a–b, 186b; Moses
de León, Sefer ha-Rimmon, 268. Cf. Genesis
1:26–27.
624. this glory below… is restored
above…  Shekhinah is the glory below and the holy
Throne of the higher sefirot. She is restored, or
unified with the upper sefirot, by the virtuous
deeds of humans on earth, who were created for
My glory—in order to restore Her.
“Powerful pillars” refers to the sefirotic triad
of Ḥesed, Gevurah, and Tif’eret (or to all six sefirot from
Ḥesed through Yesod), which are joined with
Shekhinah through virtuous deeds on earth,
referred to here as “ornaments and adornments
from below.”
“The upper glory” represents the higher sefirot
from Ḥesed through Yesod (all contained initially
within Binah). Just as this higher realm contains
aspects known as creation, formation, and
making (as explained below), so does the human
being. See Tishby, Wisdom of the Zohar, 2:736.
625. Creation is on the left… “Creation”
corresponds to Gevurah, on the left. “Formation”
corresponds to Ḥesed, on the right. “Making”
corresponds to Tif’eret, who mediates between
them. Since the human being has to convey these
qualities of the upper glory to Shekhinah (My glory,
lower glory), God fashioned within him similar
aspects, as indicated by the verse in Isaiah:
whom I created for My glory, whom I formed and
made.
The three aspects within the human being
that correspond to creation, formation, and
making are apparently nefesh (soul), ruaḥ (spirit),
and neshamah (soul-breath). See Moses de León,
Sefer ha-Mishqal, 39–40; Tishby, Wisdom of the
Zohar, 2:737.
The discussion here (of creation, formation,
and making) differs from the systematic
kabbalistic theory of four worlds: Emanation,
Creation, Formation, and Making. See Vol. 3, p.
74, n. 500.
626. How do we know… What is the biblical
proof that the upper glory includes creation,
formation, and making? Rabbi El’azar explains
that the verse in Isaiah links forming with light
(which symbolizes Ḥesed), creating with darkness
(symbolizing Gevurah), and making with peace
(symbolizing Tif’eret, who harmonizes the polar
opposites Ḥesed and Gevurah).
The full verse in Isaiah reads: Forming light
and creating darkness, making peace and
creating evil—I, YHVH, do all these.
 627. Similarly, the human… The three
aspects of the human soul correspond to the
three qualities of the upper glory. Consequently,
Shekhinah (“this [lower] glory”) is restored and
encompassed by sefirot above and by the human
below.
628. Happy is the person… Happy is one
who perfects the aspects of his soul, thereby
imitating the sefirotic qualities and restoring
Shekhinah.

The flow of emanation (“holy anointing oil”)

issues from Ḥokhmah to Binah (who is known as “the
World that is Coming”) and proceeds
continuously from Her to the upper glory (the
sefirot from Ḥesed through Yesod) and on to Shekhinah.
Similarly, one whose deeds are pure is constantly
blessed with that flow.
629. How does a person become worthy…
One attains this bliss by providing for the poor
and delighting them at his table. Then he will be
receive the flow that derives from the upper
realm of the sefirot, which lies above YHVH, that is,
above Tif’eret (who is known as YHVH).
On the importance of providing for the poor,
see Zohar 1:10b, 104a; 2:198a; 3:104a. The
context in Isaiah (58:10, 14) reads: If you offer
your soul to the hungry and satisfy the afflicted
soul, then your light will shine in darkness, and
your gloom be like noon…. Then you will
delight  ‫( על יהוה‬al YHVH), in YHVH, and I will cause
you to ride upon the heights of the earth, and
feed you the inheritance of your father Jacob—
for the mouth of YHVH has spoken. The phrase ‫יהוה‬
‫( על‬al YHVH), in [or: upon] YHVH, is interpreted here
hyperliterally: above YHVH. See Zohar 1:216a,
219a; 2:50b, 83a, 88a–b; 3:94b.
 630. donkey-driver…  ‫( טייעא‬Tayya’a), “Arab,
Arab caravaner,” derived from the name of the
Arabian tribe Tayyi’. In the Zohar, tayya’a usually
indicates one of various wandering donkey-
drivers encountered by the Companions on the
road.
See above, p. 2, n. 4. On the word ‫( טעין‬ta’ein),
“goading,” see above, p. 4, n. 11.
631. We should engage and endeavor in
words of Torah… Thereby adorning God.
On the importance of engaging in Torah
while on a journey, see Deuteronomy 6:7; M Avot
3:7; BT Eruvin 54a, Ta’anit 10b; Zohar 1:7a, 58b,
69b–70a, 76a, 87a, 115b, 157a, 164a, 230a–b;
2:13a, 95a, 138b. Cf. M Avot 3:2–3, 6.
On God preceding a person on the way, see
Zohar 1:49b–50a, 58b, 76a, 230a–b, 240b;
2:130b.
632. It is time to act for YHVH… On this
verse, see Sifrei Zuta 27:1; M Berakhot 9:5; JT
Berakhot 9:5, 14c–d; BT Berakhot 63a;
Maimonides, Guide of the Perplexed 1, intro;
Zohar 1:116b, 194a; 3:62b, 127b–128a (IR);
Gikatilla, Sha’arei Orah, 19b; Liebes, Studies in
the Zohar, 44–48; Idel, Kabbalah: New
Perspectives, 185.
The dialogue between God and His celestial
family builds on a rabbinic story related by Rav
Yehudah in the name of Rav (in BT Sanhedrin
38b): “When the blessed Holy One sought to
create the human being, He [first] created a
company of ministering angels and asked them,
‘Is it your desire that we make the human being
in our image?’ They responded, ‘Master of the
Universe, what are his deeds?’ He replied, ‘Such
and such are his deeds.’ They exclaimed, ‘Master
of the Universe, What is a human that You are
mindful of him, a human being that You take note
of him?’ He stretched out His little finger among
them and burned them. The same thing
happened with a second company. The third
company said to Him, ‘Master of the Universe,
the former ones who spoke in Your presence—
what did they accomplish? The entire world is
Yours! Whatever You wish to do in Your world, do
it.’ When He reached the members of the
generation of the Flood and the generation of the
Dispersion [the Tower of Babel], whose deeds
were corrupt, they [the angels] said to Him,
‘Master of the Universe, didn’t the first ones
speak well?’ He responded, ‘Till your old age, I
am He; till you turn grey, I will carry you. [I have
made and I will bear; I will carry and deliver]
(Isaiah 46:4).’”
See Bereshit Rabbah 8:5–6; 31:12; Zohar
1:57a–b.
633. power is weakened… God’s power is
weakened by Israel’s neglect and violation of
Torah. The righteous who remain committed to
Torah must then strengthen God through
virtuous action. Thus, they act for YHVH,
actualizing the divine potential.
On Israel’s effect on God, see Eikhah Rabbah
1:33, in the name of Rabbi Yehudah son of Rabbi
Simon: “When Israel enact the will of the
Omnipresent, they strengthen heavenly power,
as is said: In God we generate strength (Psalms
60:14). When Israel do not enact the will of the
Omnipresent, they weaken, as it were, the great
power above, as is written: The Rock that bore
you, ‫( תשי‬teshi), you weakened (Deuteronomy
32:18).’”
 The word teshi derives from the root ‫( נשה‬nshh),
“to forget,” and the simple meaning of the verse
in Deuteronomy is: The Rock that bore you, you
forgot. However, according to this midrashic
reading, the word means you weakened, based
on the root ‫( תשש‬tshsh), “to be weak.”
On the radical idea of weakening God, see
Sifrei, Deuteronomy 319; Vayiqra Rabbah 23:12;
Pesiqta de-Rav Kahana 25:1; Zohar 1:57b, 234b;
2:32b, 64a, 65b.
634. In many ways the path is paved…
Rabbi Yose may be suggesting that the three of
them correspond to the sefirotic triad of Ḥesed,
Gevurah, and Tif’eret, who join with Shekhinah.

635. there is a time… The time above refers

to Shekhinah, perhaps because She conducts the
world according to a cosmic schedule, enabling
each phenomenon to unfold in its proper time.
Alternatively, She is called time because She
changes constantly, influenced by various forces
at various times.
There is another time, identified with the
demonic realm (other gods), or specifically with
the demonic female, Lilith. This other time is a
time to hate, whereas Shekhinah is a time to love,
as indicated by the verse in Deuteronomy: You
shall love ‫( את‬et) YHVH, since et symbolizes Shekhinah.
Aaron is cautioned not to enter the sanctuary
at [or: with] just any time, but rather only with
Shekhinah, a time above.

On Shekhinah as time, see Zohar 1:116b, 194a;

3:58a–b. The phrase a time of favor comes from
Psalms 69:14 (quoted below): As for me, may my
prayer to You, O YHVH, come at a time of favor.
 On Shekhinah as ‫( את‬et), see above, note 179.
The donkey-driver is apparently playing with ‫עת‬
(et), time, and ‫( את‬et).
The expression other gods appears
frequently, most famously in the second of the
Ten Commandments: You shall have no other
gods beside Me (Exodus 20:3). On the verse in
Leviticus, see Zohar 1:80a (ST), 116b, 194a;
3:57b–58b. Cf. the kabbalistic interpretation of
the following verse in Vol. 4, p. 254, n. 204.
636. when Israel engages in Torah… Such
holy action adorns and perfects Shekhinah, the time
of faith. The donkey-driver now explains that the
wording in Psalms, ‫( עת לעשות‬et la’asot), means not
simply It is time to act, but, more profoundly,
[Shekhinah] is a time to actualize: She needs to be
actualized and completed because Israel has
violated Your Torah. Her condition depends on
those who are virtuous, since only they can
perfect and raise Her. Such holy action is ‫( ליהוה‬la-
YHVH), for YHVH—or, it raises Shekhinah la-YHVH , to
YHVH, namely to Her spouse, Tif’eret (who is known
by this divine name). See Zohar 1:116b.
The donkey-driver elucidates the meaning of
la’asot (to make, act, actualize) by drawing on a
rabbinic interpretation of a verse from Genesis.
The verse reads in full: God blessed the seventh
day and hallowed it, for on it He ceased from all
His work that God had created  ‫( לעשות‬la’asot), to
make. The difficult wording at the end of this
verse stimulated the midrashic imagination. See
Tanḥuma (Buber), Bereshit 17: “It is not written
here: [He ceased from all His work] that [God]
had created and made, but rather [that God had
created] to make, for the Sabbath came first and
their work [i.e., all His work of Creation] was not
completed. Rabbi Benaya said, ‘This refers to the
demons, for He created their souls, and as He
was creating their bodies, the Sabbath day was
hallowed. He left them, and they remained soul
without body.’”
See Bereshit Rabbah 7:5; 11:9; Zohar 1:14a,
47b–48a, 178a; 2:178b (SdTs); 3:142b (IR); ZḤ
32d–33a; Moses de León, Sefer ha-Rimmon, 397;
and M Avot 5:6: “Ten things were created on
Friday eve at twilight: …Some say, ‘Also the
demons.’”
637. Happy is the generation in which
Rabbi Shim’on dwells… On the unique status
of Rabbi Shim’on and his generation, see above,
note 410.
638. Rabbi Yose and Rabbi Ḥiyya
dismounted… Until now, they had been riding
on their donkeys, with the donkey-driver goading
the animals from behind.
639. a time of favor… See BT Berakhot 8a,
in the name of Rabbi Shim’on son of Yoḥai:
“What is the meaning of the verse: As for me,
may my prayer to You, O YHVH, come at a time of
favor? When is a time of favor? When the
congregation prays.”
Here the donkey-driver explains that by
praying together the congregation adorns and
enhances Shekhinah (known as time), preparing
Her for union with Tif’eret and transforming Her
into a time of favor. Such a time is propitious for
presenting a request in prayer.
On the verse in Psalms, see Zohar 1:105b,
116b; 2:253b; 3:49b, 129a (IR).
640. As for me, may my prayer…mystery
of single unification… The word ‫( ואני‬Va-ani), And
[or: As for] me, signifies both Yesod and Shekhinah.
Yesod is symbolized by the letter ‫( ו‬vav), whose
numerical value is six, alluding to the six sefirot
from Ḥesed through Yesod itself. Shekhinah is known
as ‫( אני‬ani), I (or me), because through Her the
divine personality reveals itself, declaring “I am.”
Shekhinah,known as Malkhut (Kingdom), is also
symbolized by King David. Further, She is known
as the Redeeming Angel and when She is joined
with Yesod, who marries or “redeems” Her, She is
called Redemption. Finally, She is also called
Prayer, since She conveys prayers to the higher
sefirot.

In the daily morning liturgy, the blessing

“Blessed are You, YHVH, who has redeemed Israel”
immediately precedes the Amidah, the “standing”
prayer—so central that it is known simply as
Prayer. It is considered meritorious to join the
blessing of Redemption to this prayer without
any interruption or pause. Here, the joining of
Redemption to Prayer is seen as the beginning of
the union of Yesod and Shekhinah, and thus a time of
favor—time alluding to Shekhinah, and favor
alluding to Yesod, who transmits the flow of the
higher sefirot, originating in Keter (who is known as
Ratson, “Will, Favor”). In uttering this verse, the
Psalmist King David sought to unify the divine
couple.
On Shekhinah as ani (I, me), see above, p. 25, n.
69. On Shekhinah as the Redeeming Angel, see
Zohar 1:228a–229a, 230a, 232a; 3:95b, 187a. On
Shekhinah and Yesod sharing the quality of
redemption, see Zohar 3:95b.
On the importance of joining Redemption to
Prayer, see also BT Berakhot 4b, 9b, 10b. On its
kabbalistic significance, see Zohar 1:132b, 205b,
228b; 2:128b, 138b, 200b, 216b; 3:195b; Moses
de León, Sefer ha-Rimmon, 78–79; idem, Sheqel
ha-Qodesh, 75–76 (96). For various
interpretations of this somewhat confusing
passage, see OY; MM; Sullam; MmD.
641. Why was this verse designated for
minḥah of Sabbath?… The verse in Psalms is
recited before the Torah service on Sabbath
afternoon. The donkey-driver explains that
during the rest of the week the late afternoon is
a time of strict Judgment, as darkness draws
near, but on Sabbath afternoon Judgment is
sweetened by Compassion, and Keter (who is
known as Ratson, “Will, Favor”) prevails, so this
verse of unification is fitting.
On afternoon as a time of Judgment and the
special quality of Sabbath afternoon, see Zohar
1:95b, 132b, 182b, 230a; 2:21a (MhN), 36b, 88b;
3:64b, 129a (IR), 136a–b (IR), 288b (IZ), 293a
(IZ); Moses de León, Sefer ha-Rimmon, 87;
Tishby, Wisdom of the Zohar, 3:963–64.
642. Moses departed from the world… His
soul ascended on Sabbath afternoon at a time of
favor and was welcomed above, although there
was sorrow below. In commemoration of the
death of the man who received the Torah at
Mount Sinai, Torah is not studied during the late
Sabbath afternoon.
Following the Amidah on Sabbath afternoon,
three verses from Psalms are recited, describing
God’s righteousness (see below). In the
Sephardic liturgy the first of these is: Your
righteousness is like the mighty mountains; Your
judgments, the great abyss; human and beast
You deliver, O YHVH. These verses are regarded as
a form of ‫( צדוק הדין‬tsidduq ha-din), “justification of
judgment,” an acceptance of the justice of divine
judgment and of the divine decree of death
(imposed on Moses).
 On Moses dying on the Sabbath, see BT
Sotah 13b. On the later tradition of his dying on
Sabbath afternoon and “the justification of
judgment,” see Solomon ben Isaac, Sefer ha-
Pardes, p. 313; Simḥah ben Samuel, Maḥazor
Vitri, p. 111; Tosafot, Menaḥot 30a, s.v. mi-kan;
Abraham ben Nathan ha-Yarḥi, Sefer ha-Manhig,
1:186–87; Radak on Joshua 3:2; Sefer Ḥasidim
(ed. Margaliot), par. 356 (and n. 2); Sefer
Ḥasidim (ed. Wistinetzki), par. 1018 (and n. 5);
Zedekiah ben Abraham Anav, Shibbolei ha-Leqet,
par. 126; Zohar 2:88b–89a; Sha’arei Teshuvah
(Teshuvot ha-Ge’onim), 220 (cf. 30); Israel al-
Nakawa, Menorat ha-Ma’or, 2:192; Ginzberg,
Legends, 6:167–68, n. 966; Scholem; Ta-Shma,
Ha-Nigleh she-ba-Nistar, 32. Cf. Zohar 1:44b
(Heikh); 2:253b (Heikh).
On houses of study being closed to mark the
death of a sage, see BT Mo’ed Qatan 22b. On
their being closed on Sabbath to mark Moses’
death, see Sha’arei Teshuvah (Teshuvot ha-
Ge’onim), 220; David Luria’s notes, ad loc., v–vii.
Cf. Abraham ben Nathan ha-Yarḥi, Sefer ha-
Manhig, 1:187.
643. There are three who departed…
According to the tradition mentioned above,
Moses died on Sabbath afternoon. King David
also died on the Sabbath, according to a tradition
in the name of Rav (BT Shabbat 30a–b). Here,
the donkey-driver adds Joseph to this
distinguished pair.
King David symbolizes Shekhinah (also known
as Malkhut, “Kingdom”). Joseph the Righteous
symbolizes Yesod (known as Righteous One). Both
of these are “included in Moses,” symbolizing
Tif’eret, since He unites with Shekhinah via His
extension, Yesod.
 As explained in the preceding note, on
Sabbath afternoon following the Amidah three
verses from Psalms are recited, acknowledging
God’s righteousness and the justice of the divine
decree of death (imposed on Moses, David, and
Joseph). In the Sephardic liturgy their order is:
Your righteousness is like the mighty mountains;
Your judgments, the great abyss; human and
beast You deliver, O YHVH (Psalms 36:7); Your
righteousness, O God, reaches the heights, as
You have done great things. O God, who is like
You? (ibid. 71:19); and Your righteousness is an
everlasting righteousness, and Your Torah is
truth.
Here the donkey-driver links each verse with
one of the biblical heroes who died on Sabbath
afternoon. The first verse corresponds to the first
of these: Joseph, symbolizing Yesod, who conveys
the flow of the sefirotic mountains, namely Ḥesed
through Yesod itself. The second verse
corresponds to Moses, who attained the heights
of Tif’eret and accomplished great things by
grasping the polar opposites Ḥesed and Gevurah, on
the right and left. The third verse corresponds to
King David, who symbolizes Shekhinah, known as
both ‫( צדק‬tsedeq), righteousness, and ‫( עולם‬olam),
“world,” and indicated by the phrase ‫צדק לעולם‬
(tsedeq le-olam), an everlasting righteousness.
On the title Joseph the Righteous, see above,
pp. 47–48, n. 132. Shekhinah is known as “world”
because She rules and nourishes the world. On
King David and olam, “eternity,” see 2 Samuel
7:16.
644. Thus all was withdrawn… On Sabbath
afternoon, Written Torah (symbolizing Tif’eret, the
sefirah of Moses) and Oral Torah (symbolizing
Shekhinah, the sefirah of David) withdrew.
Consequently, the gates of Torah were locked,
and each week at this time the gates of all
houses of study are locked.
With the death of Joseph (symbolizing Yesod),
the sources of Yesod dried up and the tribes of
Israel (the descendants of Joseph and his
brothers) were enslaved in Egyptian exile. The
angels chanted Joseph’s verse, justifying God’s
decree (and perhaps looking forward to
deliverance): Your righteousness is like the
mighty mountains; Your judgments, the great
abyss; human and beast You deliver, O YHVH.
With the death of Moses (representing
Tif’eret), the sun darkened. Tif’eret is symbolized by
both the sun and Written Torah, and is pictured
as the resplendent speculum. On this last image,
see above, note 62. On Moses and the sun, see
Sifrei, Numbers 140: “The face of Moses was like
the face of the sun; the face of Joshua was like
the face of the moon.” See BT Bava Batra 75a.
With the death of David (symbolizing
Shekhinah), the moon darkened. Shekhinah is
symbolized by both the moon and Oral Torah.
On the link between Joseph’s death and the
beginning of Israel’s enslavement in Egypt, see
Exodus 1:6–11; Tanḥuma, Shemot 3; Tanḥuma
(Buber), Shemot 4; Shemot Rabbah 1:4.
645. Ever since that time, dissension…
The Mishnah, of course, was edited more than a
millennium after King David, but the view here is
that the Oral Torah was already developing in his
time and that harmony among the sages
disappeared along with David. To mark the
passing of these three biblical heroes on Sabbath
afternoon, Torah is not studied at that time and
its joy is absent.
 When certain prominent figures (such as
Rabbi Yehudah the Prince) died, or when tragic
events occurred, a fast day was declared. All the
more so, to mark the disappearance of Torah
caused by the death of these three figures on
Sabbath afternoon, it is fitting to lock the gates
of Torah each week at that time. Then too, the
verses from Psalms are recited, acknowledging
the justice of the divine decree.
On a fast day being decreed upon the death
of Rabbi Yehudah the Prince, see BT Ketubbot
104a. For similar instances, see the end of
Megillat Ta’anit; JT Mo’ed Qatan 3:7, 83b. On a
fast day being decreed over tragic events, see M
Ta’anit 3:6; the end of Megillat Ta’anit.
646. Wisdom strengthens the wise… The
donkey-driver paraphrases a rabbinic tradition
about the angels’ objection to Moses receiving
the Torah. See BT Shabbat 88b, in the name of
Rabbi Yehoshu’a son of Levi: “When Moses
ascended on high, the ministering angels said
before the blessed Holy One, ‘Master of the
Universe! What is one born of woman doing here
among us?’ He answered, ‘He has come to
receive Torah.’ They said, ‘That precious
treasure hidden by You for 974 generations
before the world was created, You desire to give
to flesh and blood! What is a human that You are
mindful of him, a human being that You take note
of him? (Psalms 8:5).’ ‘Answer them,’ said the
blessed Holy One to Moses. ‘Master of the
Universe,’ he replied, ‘I fear they could scorch
me with the breath of their mouths.’ He said,
‘Grasp My throne of Glory, and answer them….’”
See Pesiqta Rabbati 20; Ma’yan Ḥokhmah
(Beit ha-Midrash, 1:58–61); Zohar 1:5a; 2:58a;
3:78b. On the verse in Ecclesiastes being applied
to Moses, see Qohelet Rabbah on 7:19. The
Hebrew term rendered as “the wise” is singular,
although it is usually construed in English as a
collective.
647. ‫( מעשרה‬me-asarah), from ten, rulers…
The verse reads: Wisdom strengthens the
wise  ‫( מעשרה‬me-asarah), more than ten, rulers who
are in the city. But the preposition me can also
mean “from,” which enables the donkey-driver to
reinterpret the verse as: Wisdom strengthens the
wise me-asarah, from ten, rulers, indicating the
source of this strength—namely the Ten
Commandments, or the ten utterances by which
God created the world, both of which correspond
to the ten sefirot. The utterances of Torah provide
wisdom, guiding and fortifying a person both
here and beyond.
On the ten utterances of Creation, see M
Avot 5:1: “The world was created through ten
utterances.” See below, p. 575, n. 71. On the
relation between these ten utterances and the
Ten Commandments, see Vol. 4, p. 408, n. 141.
According to a rabbinic tradition, the Ten
Commandments include all 613 commandments
of the Torah. See ibid., p. 515, n. 543.
On me-asarah as meaning from ten, see Qohelet
Rabbah on 7:19.
648. ten types of wisdom… Corresponding
to the ten sefirot, each of which is called by a
divine name. These ten holy names are somehow
interwoven in the Name of Twenty-two Letters,
which is traditionally identified as ‫פספסים דיונסים‬
‫( אנקתם פסתם‬Anaqtam Pastam Paspasim Deyonsim). This
incomprehensible name apparently derives,
through various permutations, from the opening
twenty-two letters of the priestly benediction
(Numbers 6:24–26): ‫יברכך יהוה וישמרך יאר יהוה‬
(Yevarekhekha YHVH veyishmerekha, ya’er YHVH), May YHVH
bless you and protect you. May YHVH shine [His
face upon you and be gracious to you. May YHVH
lift up His face to you and grant you peace].
On this name, see Sefer Raziel, 42b, 44b–
45a; Cordovero, Pardes Rimmonim 21:14;
Trachtenberg, Jewish Magic and Superstition,
92–94. On the priestly blessing, cf. above, note
77.
For various enumerations of the holiest
divine names (“that cannot be erased”), see JT
Megillah 1:8, 71d; BT Shevu’ot 35a; Soferim 4:1–
2; Sefer Torah 4:1–2. The kabbalists listed ten
such names, corresponding to the ten sefirot.
On the invisible delights awaiting the
righteous in the world that is coming, see BT
Berakhot 34b, in the name of Rabbi Yoḥanan: “All
the prophets prophesied only concerning the
days of the Messiah, but as for the world that is
coming, No eye has seen, O God, but You, [what
You will do for one who awaits You].”
649. A person’s table entitles him… If one
eats in a holy manner, this entitles him to feast in
the world that is coming.
See above at notes 599–606, 617–22, 629. On
the verse in Samuel, see above, note 589. On the
verse in Psalms, see above at notes 577–78.
650. Now, do souls have a table in that
world?… Yes, souls feast there on spiritual
sustenance like the angels, whose food
resembles the manna eaten by Israel in the
desert, called bread from heaven (Exodus 16:4).
This spiritual food emanates from the highest
sefirotic realm through Binah (known as “the
World that is Coming”) and eventually reaches
the Garden of Eden, where souls of the righteous
are clothed in garments resembling their earthly
bodies.
On the angelic manna, see Zohar 2:61b;
above, p. 50, n. 143. On the connection between
manna and dew, see Exodus 16:13–14; Numbers
11:9. On emanation as dew, see above, note 199.
On the soul’s garment in the Garden of Eden,
see above, note 520.
651. On Sabbaths and festivals… Then the
souls strip themselves of these garments and
ascend to the celestial Garden of Eden.
The donkey-driver wonders why the verse
reads all flesh, which sounds inappropriate for
souls. He explains this based on the dynamics of
the sefirot, in whose image the human being is
created. In that realm, the highest divine spirit
animates Tif’eret (known as spirit) and the highest
divine soul animates Binah (known as soul). As
emanation proceeds, a spirit of Yesod (known as
source of life) enters Shekhinah—who contains all
souls, embodies all of the sefirot, and is called
Body. Yesod, who contains the entire flow of the
higher sefirot is also called all, providing all that is
needed by the body of Shekhinah, as implied by the
verse in Ecclesiastes: The abundance of earth
[symbolizing Shekhinah] is in all—namely, is
contained in, and conveyed by, Yesod.
Just as the spirit of Yesod animates and
controls the body of Shekhinah, so the human spirit
animates and controls the human body. The
expression all flesh refers to the human spirit, or
soul, which resembles Yesod (called all) and totally
animates the body (flesh).
The designation of Shekhinah as Body derives,
at least in part, from a Talmudic teaching in the
name of Rabbi Assi (BT Yevamot 62a): “The Son
of David [i.e., the Messiah] will not come until all
souls in the body have been depleted.” “The
body” is the heavenly treasure-house of unborn
souls. In the Zohar the treasure-house of unborn
souls is located in the Garden of Eden, though it
is sometimes identified with Shekhinah, who gives
birth to the soul.
See 3 Enoch 43:3; Rashi on Yevamot 62a, s.v.
mi-shum; idem on Avodah Zarah 5a, s.v. ad she-yikhlu;
Bahir 126 (184); Zohar 1:28b (TZ), 119a, 181a;
2:95b, 161b, 174a, 253a (Heikh); 3:152a; ZḤ
10b–c (MhN), 60b, 69b (ShS); Moses de León,
Sefer ha-Mishqal, 93; Tishby, Wisdom of the
Zohar, 1:179–80; 2:696, 701–2; Liebes, Peraqim,
179–80, 226. Cf. above, note 309.
On the soul’s ascent, based on the verse in
Isaiah, see Zohar 1:115b–116a (MhN); 3:144b–
145a (IR), 159b, 182b; ZḤ 18b (MhN). On the
phrase “soul of soul,” see Vol. 2, p. 134, n. 131;
Vol. 3, p. 501, n. 895.
On Yesod as all, see Bahir 14 (22);
Naḥmanides on Genesis 24:1. On the verse in
Ecclesiastes, see Naḥmanides on Genesis 24:1;
Zohar 1:122a; 2:134b.
For various interpretations of all flesh here,
see OY; Sullam; MmD. Cf. ZḤ 90b (MhN, Rut).
652. Ḥanin…‫( יחנך‬yoḥnekha), be gracious to
you… The name ‫( חנין‬Ḥanin) and the first word of
Rabbi Ḥiyya’s blessing—yoḥnekha—both derive
from the root ‫( חנן‬ḥnn), “to be gracious.”
Rabbi Ḥiyya’s blessing to the donkey-driver
is based on Joseph’s blessing to his brother
Benjamin, whom he had not seen for many years:
May God  ‫( יחנך‬yoḥnekha), be gracious to you, my
son (Genesis 43:29).
 653. Kefar Ḥanin… This place (also called
Kefar Ḥanan) is mentioned numerous times in
rabbinic literature, almost always as the
residence of Rabbi Ya’akov. See also Zohar
1:87b, 115a (MhN), 206b; 2:5a (MhN); Nitsotsei
Zohar.
654. When you have eaten and are
satisfied… The verse specifies that you shall
bless YHVH your God for the good land that He has
given you. Does this mean that if one resides
outside of the land of Israel no blessing is
necessary? Rabbi Yose begins to answer by
explaining the significance of the Holy Land,
which lies at the heart of the world. From the
center of the Land itself, the whole world is
nourished.
See Tanḥuma, Qedoshim 10: “The land of
Israel sits in the center of the world, Jerusalem in
the center of the land of Israel, the Temple in the
center of Jerusalem, the sanctuary in the center
of the Temple, the ark in the center of the
sanctuary, and in front of the ark the Foundation
Stone, from which the world was founded.”
See BT Yoma 54b, Sanhedrin 37a; Tanḥuma
(Buber), Qedoshim 10; Naḥmanides on Leviticus
18:25; Zohar 1:226a; 2:184b, 193a; 3:65b, 161b.
On the whole world being nourished from the
site of the Temple, see ZḤ 87d (MhN, Rut). Cf.
BT Ta’anit 10a (quoted above, note 575). On the
Foundation Stone, see above, note 557. On the
verse in Deuteronomy, see above, note 573.
655. there is no harsher desolation… The
demonic force (symbolized by fiery serpents and
scorpions) prevails in desolate places and
especially in the Sinai Desert, where Israel
wandered for forty years. Yet Israel broke the
power of the Other Side, and if they had not
sinned and provoked God so many times, the
demonic force would have been totally
eliminated.
On the demonic control over the desert (and
the Sinai Desert in particular), see Targum
Yerushalmi, Deuteronomy 32:10; Naḥmanides on
Leviticus 17:7; Zohar 1:14b, 126a, 169b, 178b,
228a; 2:21a (MhN), 60a, 184a, 236b–237a;
3:63b. The verse in Deuteronomy describes
God’s miraculous protection of Israel.
656. What about Moses… How could he
have died in the desert controlled by the Other
Side? Rabbi Yose explains that Mount Abarim,
where Moses died, was not under demonic
power. The name ‫( העברים‬ha-avarim), “Abarim,”
implies that various avarim, “opposing sides,”
(namely the various heavenly princes of the
nations) quarreled over its possession. (A less
likely explanation is that avarim implies ‫[ עברה‬evrah],
“wrath.”) However, none of these heavenly
powers nor the Other Side was entrusted with
Mount Abarim, which instead came under the
control of Moses himself.
The description of Moses’ burial in
Deuteronomy reads: ‫( ויקבר אתו‬Va-yiqbor oto), He was
buried, in the valley in the land of Moab opposite
Beth-peor, and no man has known his burial
place to this day. Rabbi Yose reads the clause va-
yiqbor oto literally: He buried him, and he
interprets the anonymous subject he as referring
to God, just as the anonymous subjects in the
verses in Exodus and Leviticus refer to God, or
specifically to Shekhinah. Although the verse in
Deuteronomy states that no man has known his
burial place to this day, the Companions do know
the “place” that engaged in Moses’ burial: the
realm of Shekhinah.
 Moses was buried among (or near) the
Israelites who died in the desert, in order to
demonstrate that just as he will be revived at the
end of days, so will all of them.
On Moses as faithful, see Numbers 12:7: Not
so My servant Moses, in all My house he is
faithful [or: trusted]. On Moses as Faithful
Shepherd, see Mekhilta, Beshallaḥ 6; Sifrei Zuta
27; Eikhah Rabbah, Petiḥta 24; Ester Rabbah
7:13; Rut Rabbah, Petiḥta 5. Cf. Tanḥuma,
Shemot 7.
On Moses’ death on Mount Abarim, see
Numbers 27:12–14; Deuteronomy 32:48–52. On
God as the subject of He buried him, see M
Sotah 1:9; Tosefta Sotah 4:8; Mekhilta,
Beshallaḥ, Petiḥta; Sifrei, Numbers 106. On
other instances of the anonymous subject he, see
above, p. 177, n. 105; above, note 230.
On Moses being buried near the Israelites in
order to ensure their future reward, see Devarim
Rabbah 2:9; Tanḥuma, Ḥuqqat 10; Tanḥuma
(Buber), Ḥuqqat 32; Bemidbar Rabbah 19:13;
Zohar 1:113b (MhN). Cf. Devarim Rabbah (ed.
Lieberman), p. 42; Tanḥuma, Va’etḥannan 6;
Tanḥuma (Buber), Va’etḥannan 6; 3:280a (RM).
657. If that desert is the potency… If the
demonic force controls and thrives on the Sinai
Desert, why didn’t God command that the
scapegoat (offered on Yom Kippur) be sent there,
rather than to another mountain? After all, this
goat is intended to occupy and assuage the Other
Side so that he will not accuse Israel of sinning.
Rabbi Yose explains that Israel had broken
the power of the Other Side in the Sinai Desert,
whereas he still dominated the desolate area
beneath the “towering mighty rock”—namely the
cliff from which the scapegoat was pushed to its
death below. (See M Yoma 6:6.)
In the original ritual of Yom Kippur (Leviticus
16:7–10), one goat is sacrificed as a purification
offering to God, while a scapegoat bearing the
sins of Israel is sent off into the desert for the
demon Azazel. (Similarly in the Babylonian Akitu
ritual, a goat—substituted for a human being—is
offered to Ereshkigal, goddess of the Abyss.)
According to Pirqei de-Rabbi Eli’ezer 46, the
goat of Yom Kippur is intended to preoccupy
Satan: “They gave him a bribe on Yom Kippur so
that he would not nullify Israel’s sacrifice.”
On the theme of assuaging demonic powers
by offering them a portion, see above, p. 102, n.
291.
658. The dominion of mystery of
faith…  Shekhinah dwells at the site of the Holy of
Holies, which lies at the center of the world, and
even though the Temple has been destroyed and
the Holy of Holies no longer exists, the entire
world is still nourished for the sake of this
central point and of God’s Presence there.
Therefore, even if one dwells outside the Holy
Land, it is still fitting to bless God for the good
land that He has given you, since the power and
merit of the Land ensure sustenance for all.
On the Holy of Holies as the center of the
world, see above, note 654.
659. One who delights at his table… If a
person who is enjoying his meal recalls and cares
about the holiness of the Land and the destroyed
Temple, it is as if he actually rebuilt the Temple.
See BT Berakhot 48b, in the name of Rabbi
Eli’ezer: “If one does not say ‘a desirable, good,
and extensive land’ in the blessing of the Land
and does not mention the kingdom of the house
of David in the blessing ‘Who builds Jerusalem,’
he has not fulfilled his obligation.” Cf. BT Rosh
Hashanah 30a.
660. The cup of blessing pertains only
with three… Traditionally, a cup of wine is held
during Grace after Meals. Here, Rabbi Yose
insists that the cup of blessing is used only if
three have eaten together, because the cup
symbolizes Shekhinah, who is blessed by the
sefirotic triad of Ḥesed, Gevurah, and Tif’eret
(symbolized by the three patriarchs, Abraham,
Isaac, and Jacob).
According to BT Berakhot 51a, “One takes
[the cup] with both his hands and places it in the
right hand.” Here, right and left symbolize,
respectively, Ḥesed and Gevurah, who embrace
Shekhinah (symbolized by the cup). In order to
stimulate and imitate this divine embrace, one
person holds the cup in both hands and gives it
to the one who will recite Grace after Meals, who
receives it with both hands and then holds it in
the right, since the blessing flows to Shekhinah
primarily from Ḥesed.
On the question of whether one who eats
alone should hold a cup of wine during Grace
after Meals, see Midrash Tehillim 4:13 (and
Buber’s n. 103); Tosafot on Pesaḥim 105b, s.v.
shema minah berakhah; ZḤ 87c (MhN, Rut); Zohar
3:246a, 274a (both RM); Tur, Oraḥ Ḥayyim 182;
Beit Yosef, Oraḥ Ḥayyim 182:1–2.
On the cup of blessing and exactly how it
should be held, see BT Berakhot 51a–b; above,
note 241.
 661. Ten things have been said… See BT
Berakhot 51a: “Ten things have been said
concerning the cup of blessing: …it should be
full;… one takes it with both his hands and places
it in the right hand,… one fixes his eyes upon it.”
Here the “ten things” correspond to the ten
sefirot, which are completed and perfected by
Shekhinah. By gazing at the cup while reciting
Grace after Meals, one stimulates the divine eyes
to gaze upon Shekhinah.
In the verse in Deuteronomy, upon her means
upon the land of Israel, which here symbolizes
Shekhinah. See Zohar 1:107a, 199a, 250b; ZḤ 87c
(MhN, Rut); Moses de León, Sefer ha-Rimmon,
105.
662. The cup of blessing is blessed… By
reciting the blessing with devotion, one ensures
that God will bless the cup (which symbolizes
Shekhinah, the mystery of faith) and constantly
provide food upon his table.
663. the table must not be empty… So as
to ensure the flow of blessing from above.
In the passage from Kings, the prophet
Elisha performs a miracle for an anonymous poor
woman, providing her with an abundant supply
of oil—but only after she takes out the little oil
that she already has and borrows many empty
vessels from her neighbors.
Similarly, the verses in Exodus and Daniel
demonstrate that God grants wisdom to those
who already possess it, not to those who are
empty-headed. So too, the table of the Bread of
the Presence never stood empty for even a
moment, ensuring a continual supply of food for
Israel and the world.
 On the need for the table not to be empty
when one recites the Grace after Meals, see BT
Sanhedrin 92a, in the name of Rabbi El’azar:
“Whoever does not leave bread on his table
[when reciting the Grace after Meals] will never
see a sign of blessing.”
See above, notes 598–99. On the verses in
Exodus and Daniel, see Mishnat Rabbi Eli’ezer,
11, p. 218; BT Berakhot 55a; Tanḥuma, Vayaqhel
2; Tanḥuma (Buber), Miqqets 9; Leqaḥ Tov,
Exodus 28:3; 31:6; Zohar 2:223a–b.
Cf. BT Berakhot 40a: “Come and see how the
character of the blessed Holy One differs from
that of flesh and blood. In the case of flesh and
blood, an empty vessel holds [more], but not a
full one. However, the blessed Holy One is not so:
a full vessel holds [more], but not an empty one.”
664. [160b] The passage from the bottom of
157b to the middle of 159a belongs to Ra’aya
Meheimna (which is not included in this
translation). See Vol. 1, p. xv, n. 2.
The passage from the middle of 159a to the
top of 160b begins with a discussion of the
Tabernacle and then explores the creative
potencies of certain letters of the alphabet. This
passage is missing in numerous reliable
manuscripts (including M5, N41, O2, and O17).
Cordovero (OY) includes it, though he notes that
it is missing in some versions. In the Cremona
edition, this passage appears in Parashat Be-reshit
rather than here in Parashat Terumah. The Mantua
edition includes it here and then reads: “Until
here we found in transcription.” See Soncino;
Scholem; Wolfson, “Forms of Visionary Ascent,”
212, n. 17.
 665. The Dwelling you shall make of ten
curtains… These curtains constitute the walls of
the tent-like Tabernacle. The full verse reads:
The Dwelling you shall make of ten curtains of
twisted linen, and blue, purple, and crimson,
with cherubim; of designer’s work you shall
make them.
The terms blue, purple, and crimson refer to
dyed yarns. On ‫( תכלת‬tekhelet), blue, see above,
note 166.
666. Let us commence times of delight…
The Aramaic phrase ‫( נפתח בעדנין‬niftaḥ be-iddanin),
literally “Let us open times,” derives from the
rabbinic expression ‫( לפתח בעידניה‬liftaḥ be-iddaneih), “to
open his (set) time (for study),” his study session.
See BT Pesaḥim 4a.
The translation here, “a time of delight,”
reflects the possibility that iddanin also plays on
the rabbinic Hebrew ‫( עדונין‬iddunin), “delights.”
667. recitation of Shema… The central
prayer declaring God’s oneness. According to
Kabbalah, by reciting the Shema with full intention
one stimulates and effects sefirotic union.
Rabbi Yose realizes the mystical significance
of the Shema, but he wonders why its opening
words reappear in other verses in Deuteronomy.
On the symbolism of the Shema, see Zohar
1:12a, 18b; 2:43b (Piq), 133b, 216a–b; 3:162a,
195b, 203b–204a, 236b, 262b–263a, 264a–b,
268a; ZḤ 48a, 56d-58d (QhM); Tishby, Wisdom of
the Zohar, 3:971–74.
On the phrase “comes in order to be
expounded,” see below, note 943.
668. here the unity of supernal Wisdom…
The opening line of the Shema—Hear, O Israel!
YHVH our God, YHVH is one—alludes to the unity of
the sefirot, which emanate from the primordial
point of Ḥokhmah (Wisdom).
In the Masoretic text, the letter ‫( ע‬ayin) in the
word ‫( שמע‬shema), Hear, is written large. Rabbi
Yose indicates that the numerical value of ayin,
seventy, hints at the seventy names of God,
which correspond to the seven lower sefirot. The
sefirot from Ḥesed through Yesod unite with the
seventh, Shekhinah, who reveals the divine essence
and is known as the Name. The word ‫( שמע‬shema),
Hear, is now read as ‫( שם ע‬shem ayin), “name,
seventy,” alluding to the union of Shekhinah with all
seventy sefirotic aspects (or, the manifestation of
all seventy aspects in Shekhinah). The sefirot from
Ḥesed through Yesod (or Shekhinah) constitute a
“supernal chariot” for the highest sefirotic realm.
On the large ayin in ‫( שמע‬shema), Hear, see
Battei Midrashot, 2:487; Eleazar ben Judah of
Worms, Peirushei Siddur ha-Tefillah, 2:283;
Zohar 3:236b, 258a (RM), 263a; ZḤ 57a;
Ḥizzequni on Deuteronomy 6:4; Ba’al ha-Turim
and Minḥat Shai on Deuteronomy 6:4; below,
note 671. On the reading ‫( שם ע‬shem ayin), see
Zohar 2:216a.
On Shekhinah as God’s name, see Targum
Onqelos and Targum Yerushalmi, Exodus 20:21.
On the seventy names of God, see above, p. 156,
n. 47; Eleazar ben Judah of Worms, Peirushei
Siddur ha-Tefillah, 2:283. Cf. the seventy-two
names of God, described above, note 113. On the
connection between the number seventy and the
Shema, see also Zohar 2:133b, 263a.

On the requirement to recite the opening line

of the Shema with kavvanah (intention), see BT
Berakhot 13b.
 669. Afterward, Israel… The second word
of the Shema is Israel, who are included in the
unification. In fact, though, Israel refers to Tif’eret,
whose full name is Tif’eret Yisra’el (Beauty of Israel)
and who is also known as Israel the Elder. Here,
at the core of the sefirot, “all conjoins,” as Tif’eret
and Shekhinah cleave to one another. The name
Israel (referring to Tif’eret Yisra’el) includes three
sefirotic aspects, symbolized by the three names
in the opening line of the Shema: ‫( יהוה אלהינו יהוה‬YHVH
Eloheinu YHVH), YHVH our God, YHVH. These three
names allude to Ḥokhmah, Binah, and Tif’eret (or
alternatively to Ḥesed, Gevurah, and Tif’eret).
In midrashic literature the title Israel the
Elder refers to Israel the patriarch (Jacob), as
opposed to Israel the people. See Bereshit
Rabbah 68:11; Zohar 1:233a; 2:4a, 43a (Piq),
216a; 3:262b–263a; Moses de León, Sheqel ha-
Qodesh, 42–43 (51).
Cf. BT Pesaḥim 56a (quoted above, note 139),
where Rabbi Shim’on son of Lakish teaches that
Jacob’s sons declared their true belief to their
father with the words: Hear, O Israel! [i.e.,
Jacob]. YHVH is our God, YHVH is one.
On unifying the divine couple by reciting the
Shema, see above at notes 135–53. On the various
sefirotic interpretations of YHVH Eloheinu YHVH, see
below, note 690; Tishby, Wisdom of the Zohar,
3:972–73.
Medieval Christian polemics asserted that
these three divine names in the opening line of
the Shema signify the Trinity. Here, instead, the
Zohar presents a kabbalistic trinity. See ibid.,
973–74; Katz, Exclusiveness and Tolerance, 18–
19; Liebes, Studies in the Zohar, 140–45; above
at note 141.
 670. Hear, O Israel in all other verses…
These other instances of the declaration Hear, O
Israel do not refer to the union of the divine
couple, yet these verses too are meant to be
expounded. They allude to the rung of Shekhinah,
who is known as ‫( שמע‬Shema), Hear, and who is
intimately connected with the people of Israel.
Rabbi Yose asks why the verse in
Deuteronomy 27 employs the rare passive form
‫( נהײת‬nihyeita), you have become, a people, rather
than the common active form ‫( היית‬hayita), you
became. He explains that nihyeita echoes the
prophet Daniel’s self-description: ‫( נהײתי‬nihyeiti), I
grew faint. The Israelites become God’s people
only when their hearts are broken to serve Him.
On Shekhinah and the word Shema, Hear, see
above, note 668. The verse in Chronicles is
spoken by King David to the officers of Israel.
Rabbi Yose’s interpretation here derives from BT
Sotah 40a.
671. Hear, O Israel! You are today
crossing… The word ‫( שמע‬shema), Hear, alludes to
Shekhinah, the lower rung. (See above, note 668.)
Once Israel crossed the Jordan and entered the
Holy Land, Shekhinah settled upon them. However,
there is a significant difference between this
Hear, O Israel! (as well as the identical wording
in Deuteronomy 27:9) and Hear, O Israel! YHVH
our God, YHVH is one, which alludes to the
unification of Shekhinah with the higher sefirot.
The expression “accepting upon oneself the
yoke of the Kingdom of Heaven” refers to the
recitation of the opening line of the Shema, by
which one acknowledges the existence of the one
God and accepts the responsibility of serving
Him. See M Berakhot 2:2.
 As mentioned above (note 668), in the
Masoretic text the letter ‫( ע‬ayin) in the word ‫שמע‬
(shema), Hear, is written large. Similarly, the
letter ‫( ד‬dalet) in the word ‫( אחד‬eḥad), one, is
written large. Together these two letters spell ‫עד‬
(ed), “witness,” alluding to the fact that by
reciting this first line of the Shema one witnesses
and testifies to the oneness of God. Here, Rabbi
Yose applies the term witness to Shekhinah, who
testifies before the Holy King that the person
reciting the Shema has unified the divine name
both in the sefirotic realm and on earth.
On the large dalet in ‫( אחד‬eḥad), one, see Battei
Midrashot, 2:484; Zohar 1:12a; Ba’al ha-Turim
and Minḥat Shai on Deuteronomy 6:4. On the ayin
and dalet forming ‫( עד‬ed), “witness,” see Asher ben
David, Peirush Shelosh Esreh Middot, 62; Jacob
ben Jacob ha-Kohen, Peirush ha-Otiyyot, 208;
Zohar 3:236b, 258a (RM); ZḤ 57a; Moses de
León, Or Zaru’a, 252; idem, Sefer ha-Rimmon,
75; idem, Sheqel ha-Qodesh, 79 (100–101); idem,
Maskiyyot Kesef, 26; Ba’al ha-Turim on
Deuteronomy 6:4; Kolbo, 122; David Abudarham,
Sefer Abudarham, Dinei Qeri’at Shema, p. 80. Cf.
above, note 145.
672. ‫( יהוה אלהינו יהוה‬YHVH Eloheinu YHVH)…
These three divine names in the opening line of
the Shema allude to three sefirot. See above, note
669.
“Holy Lamp” is the title of Rabbi Shim’on son
of Yoḥai. See above, p. 159, n. 58.
673. Shekhinah comes… She bestows Her
presence upon one who has recited the Shema
with devotion and thereby unified Her with the
higher sefirot.
 The seven blessings (traditionally recited at a
wedding) correspond to the seven lower sefirot
and the seventy divine names. See above, note
668.
According to Rabbi Yose, the verse from
Isaiah is spoken by Shekhinah, who declares: You
are My servant, Israel, in whom  ‫( אתפאר‬etpa’ar), I
glory—i.e., by whom I have been united with
‫( תפארת‬Tif’eret). See Zohar 1:169a.
674. You yourself were shown to know…
In Egypt, Israel had succumbed to idolatry and
forgotten the essence of faith, so Moses had to
wean them from their false worship and beliefs,
and gradually “show” them the truth, as one
teaches a child. Once the people experienced
God’s miracles—through the plagues delivered
against the Egyptians, the parting of the Red
Sea, the appearance of the manna, and water
issuing from the rock—they understood “the way
of the blessed Holy One.” Now they were
prepared to know: to enter the profound mystery
of faith, namely that YHVH is Elohim.
On Moses having to teach Israel about God
gradually, see Zohar 2:5a (Piq). Cf. Exodus 3:13.
For a different view, see Zohar 2:198b.
The verse in Deuteronomy reads: You
yourself were shown to know that YHVH is God,
there is none besides Him. Here, N41, M5, and
the Cremona edition conflate this verse with
Deuteronomy 4:39: Know today and take to your
heart that YHVH is God in the heavens above and
on the earth below, there is none else. O2, O17,
and OY read simply: You yourself were shown to
know that YHVH is God. The Mantua edition reads:
You yourself were shown to know that YHVH is
God….
 On the Zohar’s confusion of the forms ‫מילף‬
(meilaf), “to learn,” and ‫( אוליף‬olif), “to teach,” see
Scholem, Major Trends, 388, n. 37; idem,
Kabbalah, 227; Kaddari, Diqduq ha-Lashon ha-
Aramit shel ha-Zohar, 78, n. 10. See Targum
Yonatan, Isaiah 1:3; Zohar 3:164a, 190a; ZḤ 85d
(MhN, Rut).
675. This is a small matter… One might
think that the statement “YHVH is Elohim (God)” is
obvious; but, on the contrary, this wording
demonstrates a profound mystery, as Rabbi
Ḥiyya proceeds to explain.
On YHVH Elohim as the “complete name,” see
Bereshit Rabbah 13:3; cf. 12:15.
676. fathomers of qualities  ‫( ידעי מדין‬Yade’ei
middin), “those who know middin,” apparently
deriving from ‫( מדד‬mdd), “to measure.” See Judges
5:10: you who sit on middin, where the word is
variously rendered as “[extended, wide] carpets,
blankets” or—based on ‫( דין‬din), “judgment”—“the
judgment seat.” See BT Eruvin 54b: “It was
taught in the school of Rav Anan: What is the
meaning of the verse… you who sit on middin?…
You who render judgment in absolute truth.”
Here the expression apparently refers to
kabbalists who know the ‫( מדות‬middot), the divine
“qualities, attributes,” namely the sefirot. It may
also allude to those who know ‫( שעור קומה‬shi’ur
qomah), “the measure of the [divine] stature.” See
Schäfer, Synopse zur Hekhalot-Literatur, §952:
“Whoever knows this ‫( שיעור‬shi’ur), measure, of our
Creator…, concealed from creatures, is assured
of life in the world that is coming.” See above,
note 76.
677. He gazed into Torah and created the
world… The Torah served as God’s blue-print for
Creation, or His architect.
See Bereshit Rabbah 1:1, in the name of
Rabbi Osha’ya: “I was beside Him as ‫( אמון‬amon), a
nursling…‫( אמון‬amon)—‫( אומן‬umman), an artisan.
Torah says, ‘I was the artistic tool of the blessed
Holy One.’ According to the custom of the world,
when a mortal king builds a palace he does not
build it by his own skill but rather by the skill of
an architect. And the architect does not build it
out of his own knowledge, but rather has
parchments and tablets [with plans and
diagrams] to know how to make the rooms and
doors. Similarly, the blessed Holy One gazed into
Torah and created the world.”
See M Avot 3:14; Seder Eliyyahu Rabba 29;
Tanḥuma, Bereshit 1; Tanḥuma (Buber), Bereshit
5; Zohar 1:5a, 47a, 134a–b; 2:200a; 3:35b, 152a,
178a; Wolfson, Philo, 1:242–45, 266–69.
The full verse in Proverbs (spoken by
Wisdom) reads: I was beside him as ‫( אמון‬amon), a
nursling [or: confidant, artisan]; I was a daily
delight, playing before Him at all times. The
simple meaning of amon is obscure; it appears
only one other time in the Bible, in Jeremiah
52:15. Cf. Song of Songs 7:2.
678. Now, did the blessed Holy One
create the world by her?… According to
rabbinic tradition, Torah preceded the world by
two thousand years. By gazing into primordial
Torah, God created all that exists. He was the
master artisan, and Torah was beside Him as an
artisan.
On Torah pre-existing the world by two
thousand years, see Bereshit Rabbah 8:2;
Vayiqra Rabbah 19:1; Pesiqta de-Rav Kahana
12:24; Shir ha-Shirim Rabbah on 5:11; Midrash
Shemu’el 5:2; Tanḥuma, Vayeshev 4; Tanḥuma
(Buber), Yitro 16; Midrash Tehillim 90:12; Bahir
4 (5); Zohar 2:49a, 84b, 99a; 3:128a (IR), 159a.
679. not a single thing was firmly
established… The world cannot endure without
Torah. Just as God created the world through her,
so a human being sustains the world by studying
and engaging in her.
On the vital role of Torah, see BT Pesaḥim
68b, in the name of Rabbi El’azar: “Were it not
for Torah [which must be studied day and night],
heaven and earth would not endure, as is said:
Were it not for My covenant day and night, I
would not have established the laws of heaven
and earth (Jeremiah 33:25).”
See also M Avot 1:2; BT Shabbat 119b; and
Shabbat 88a, in the name of Resh Lakish: “Why
is it written: There was evening and there was
morning, ‫( יום הששי‬yom ha-shishi), the sixth day
(Genesis 1:31)? Why the extra letter ‫( ה‬he)? This
teaches that the blessed Holy One stipulated a
condition with the works of Creation, saying to
them: ‘If Israel accepts the Torah [given at
Mount Sinai on “the sixth day” of the month
Sivan], you will endure. If not, I will return you to
chaos and void (Genesis 1:2).’”
680. his image and existence stood
before Him… Before entering a human body,
each soul is clothed in an ethereal body
resembling the physical body it will inhabit on
earth.
The image of a treasure-house of souls
derives from Rashi’s commentary on a Talmudic
passage (BT Yevamot 62a) in which Rabbi Assi
mentions a heavenly “body” containing all souls;
Rashi refers to this body as ‫( אוצר‬otsar), “a
treasury, treasure-house.”
On the ethereal body, see above, note 520.
On the treasury of souls, see above, note 651.
681. As they are about to descend… As
each soul is about to enter this world, God
summons an angel, who brings her before Him.
She is then adjured to devote herself to exploring
Torah and the mysterious divine reality.
On the adjuration of the soul, see BT Niddah
30b; Zohar 1:76b (ST), 233b; 3:13b. The full
verse in Deuteronomy reads: You yourself were
shown to know that YHVH is Elohim, God, there is
none besides Him. See above, note 674.
682. What is to be known?… The essential
mystery is that YHVH is Elohim—that the upper
sefirot, concentrated in Tif’eret (known as YHVH), are
unified with Shekhinah (known as Elohim). Tif’eret is
symbolized by Written Torah, while Shekhinah is
symbolized by Oral Torah.
Together, YHVH Elohim constitutes “the
complete name.” (See above, note 675.) The
verse in Zechariah also alludes to the unity of
Tif’eret (along with all the upper sefirot) and
Shekhinah, since YHVH refers to Tif’eret and His name
signifies Shekhinah.
The opening line of the Shema alludes to the
unification of Tif’eret with the sefirot surrounding
Him, while the following line (“Blessed be the
name…”) alludes to the unification of Shekhinah
(“the name”) with Her cohorts of angels. Once
each member of the divine couple is unified on
its own, then the two unite with one another. See
above at notes 135–53.
 On Shekhinah as God’s name, see Targum
Onqelos and Targum Yerushalmi, Exodus 20:21.
The full verse in Zechariah reads: YHVH will be
king over all the earth; on that day YHVH will be
one and His name one. On the statement YHVH is
Elohim, see also 1 Kings 18:39.

The passage beginning “Hear, O Israel” and

extending below to “head of all” (at note 694)
appears again in Zohar 3:264a–b.
683. Now, you might say… If the statement
‫( יהוה הוא האלהים‬YHVH hu ha-Elohim), YHVH is Elohim,
supposedly corresponds to YHVH is one and His
name one, why are they not balanced? The
former statement only contains the word hu, He
is, once, whereas the latter contains the word ‫אחד‬
(eḥad), one, twice. If they truly correspond, then
the former should read: YHVH hu, He is, Elohim hu,
He is.
684. However, all is one… First Tif’eret
unites with the sefirot surrounding Him, and
Shekhinah unites with Her angels; only then, when
each is united on its own, does the divine couple
merge into one and YHVH is Elohim. See above, note
682.
685. Totality of the whole Torah… Written
Torah symbolizes Tif’eret (known as YHVH), while
Oral Torah symbolizes Shekhinah (known as Elohim).
Moreover, the entire Torah is pictured as God’s
name.
Written Torah contains God’s word in
general, while Oral Torah expands the general
principles into numerous particulars. Both the
general principle and its particulars are
necessary, just as Tif’eret and Shekhinah are
interdependent.
 This reference to “general” and “particular”
derives from a rabbinic hermeneutical rule
concerning “a generalization that requires a
specification” and “a specification that requires a
generalization.” For this hermeneutical rule, see
Sifra, intro, 9, 2b–c. Cf. Zohar 1:16b, 47b, 246b;
2:3a, 176a–b, 178a (SdTs); 3:264a; Moses de
León, Shushan Edut, 335–36; idem, Sefer ha-
Rimmon, 107–8.
On Torah as God’s Name, see Ezra of
Gerona, Peirush le-Shir ha-Shirim, 548;
Naḥmanides, introduction to Commentary on the
Torah, 6–7; Zohar 2:60a, 87a, 90b, 124a; 3:13b,
19a, 21a, 35b–36a, 73a, 89b, 98b, 159a, 265b,
298b; Moses de León, Sefer ha-Rimmon, 341–42;
Scholem, On the Kabbalah, 37–44; Tishby,
Wisdom of the Zohar, 3:1085–86; Idel, “Tefisat
ha-Torah.”
686. totality of Torah is totality of above
and below… Encompassing Tif’eret (along with
the higher sefirot) and Shekhinah. The former is “the
upper world,” signified by YHVH; the latter, “the
lower world,” signified by Elohim.
687. Where are the commandments of
Torah… Where do they belong in the sefirotic
whole?
Rabbi Ḥiyya explains by referring to two
alternative versions of the Ten Commandments.
The first version reads: ‫( זכור‬Zakhor), Remember,
the Sabbath day to keep it holy (Exodus 20:8).
The second version reads: ‫( שמור‬Shamor), Observe,
the Sabbath day to keep it holy (Deuteronomy
5:12). According to rabbinic tradition, these two
versions were spoken by God simultaneously.
For the kabbalist, zakhor, remember, suggests
‫( זכר‬zakhar), “male,” signifying the male divine
potency (centered in Tif’eret), whereas the
alternative formulation, shamor, observe, signifies
the female, Shekhinah. Further, zakhor, remember,
implies the 248 positive commandments of Torah
(since time-bound positive commandments are
generally incumbent only on men), while shamor,
observe, implies the 365 negative
commandments (incumbent on women as well),
together totaling the 613 commandments of
Torah.
On remember and observe being spoken
simultaneously, see Mekhilta, Baḥodesh 7;
Mekhilta de-Rashbi, Exodus 20:8; Midrash
Tanna’im, Deuteronomy 5:12; JT Nedarim 3:2,
37d; BT Rosh ha-Shanah 27a.
See BT Berakhot 20b; Bahir 124 (182); Ezra
of Gerona, Peirush le-Shir ha-Shirim, 496–97;
Naḥmanides on Exodus 20:8; Jacob ben Sheshet,
Sefer ha-Emunah ve-ha-Bittaḥon, 420; Zohar
1:5b, 47b, 48b, 164b, 199b, 248a; 2:70b, 91a,
92a–b (Piq), 138a, 165b; 3:81b, 92b (Piq), 115b,
224a; Moses de León, Sefer ha-Rimmon, 118;
idem, Sefer ha-Mishqal, 110; Wolfson,
introduction to Sefer ha-Rimmon, 63–71.
688. evening prayer is obligatory… The
Talmud (BT Berakhot 27b) records a dispute
between Rabban Gamliel and Rabbi Yehoshu’a
concerning the evening prayer, the former
declaring it obligatory, the latter declaring it
optional. Eventually, Rabbi Yehoshu’a’s view
prevailed, but here Rabbi Yose offers an
explanation for both opinions.
On the one hand, the evening prayer should
be obligatory because of the requirement to
recite the evening Shema, through which God’s
unity is proclaimed and actualized. The divine
couple, Tif’eret and Shekhinah, are symbolized
respectively by day and night.
On the other hand, the evening prayer should
be optional because it resembles the sacrificial
portions and fat that were not totally consumed
by fire in the Temple during the day. These could
be burnt on the altar throughout the night, but
did not have to be; just as their burning was
optional and had no fixed time, so with the
evening prayer. See above, note 64.
689. If in this unification… If in the
opening line of Shema, the upper sefirot are united,
including Ḥesed on the right (deriving from
Ḥokhmah) and Gevurah on the left (deriving from
Binah), then the following two paragraphs seem
redundant: You shall love… pertains to Ḥesed
(Love), and It shall be…, which includes a list of
potential punishments, pertains to Gevurah, or Din
(Judgment).
Rabbi Yose explains that the opening line of
the Shema describes the various divine qualities in
general terms, while the following paragraphs
offer greater detail.
On the opening line of the Shema, see above,
notes 668–69. On the sefirotic significance of the
first two full paragraphs of the Shema, see Zohar
2:43b (Piq); 3:262b.
The full verse in Deuteronomy 6 reads: You
shall love YHVH your God with all your heart, with
all your soul, and with all your might. The full
verse in Deuteronomy 11 reads: It shall be, if you
indeed heed My commands that I command you
today, to love YHVH your God and to serve Him
with all your heart and with all your soul.
690. The unification corresponds to
tefillin… The unification of the opening line of
the Shema corresponds to the tefillin
(phylacteries) worn on the head and on the arm
(and hand).
Each of the tefillin contains four passages
from the Torah (Exodus 13:1–10, 11–16;
Deuteronomy 6:4–9; 11:13–21) written on
parchment. The tefillah (phylactery) of the head is
divided into four compartments, each containing
one of the four passages. In the tefillah of the arm
all four passages are written on one piece of
parchment in a single compartment. The first
passage corresponds to the primordial point of
Ḥokhmah; the second, to Binah (known as “the World
that is Coming”). The third passage (the first full
paragraph of the Shema) corresponds to Ḥesed on
the right; the fourth passage (the second
paragraph) corresponds to Gevurah on the left.
In the unification of the first line of the Shema,
the three names—YHVH Eloheinu YHVH—correspond,
respectively, to the supernal point of Ḥokhmah, Binah
(known as “the World that is Coming”), and Tif’eret
(who encompasses Ḥesed and Gevurah, right and
left). Thus the “first unification” (i.e., the
unification of the first line of the Shema)
corresponds to the sefirotic significance of the
tefillin, as conveyed by the last line: “These are
[equivalent to the sefirot symbolized by] tefillin of
the head, and this is the first unification.”
On tefillin and their significance, see Azriel
of Gerona, Peirush ha-Aggadot, 4–6; Zohar
1:13b–14a, 147a; 2:43a–b (Piq); 3:140a (IR),
262a–263a, 269a–b; Moses de León, Sefer ha-
Rimmon, 235–40; Tishby, Wisdom of the Zohar,
3:1161–65; Vol. 1, p. 96, n. 719.
691. Tefillin of the arm… As mentioned in
the preceding note, in the tefillah of the arm (or
hand) all four biblical passages are written on
one piece of parchment in a single compartment.
Rabbi Yose explains that this tefillah symbolizes
Shekhinah, who receives all of the higher sefirot,
including Ḥokhmah, Binah, Ḥesed, and Gevurah,
symbolized by the four passages.
The unification of Shekhinah (with Her cohorts
of angels) is symbolized by the second line of the
Shema: “Blessed be the name of His glorious
kingdom forever and ever!” See above, note 682.
692. ‘Blessed’—mystery of supernal
point… Rabbi Yose now interprets this second
line as referring to the full sefirotic spectrum.
“Blessed” alludes to the supernal point of
Ḥokhmah, source of the blessed flow of emanation.
Binah (known as “the World that is Coming”)
receives from Ḥokhmah and is called Blessing. She
is also called Name or Your great name. “Glory”
(or “Glorious”) alludes to Tif’eret, who combines
right and left. All these flow into Shekhinah, or
Malkhut (Kingdom)—“His kingdom”—who contains
and nourishes all worlds. The penultimate word
of the second line of the Shema—‫( לעולם‬le-olam),
“forever”—is understood here as “for the world.”
On Ḥokhmah as Blessed, see above, note 183.
On Binah as Your great name, see above, p. 76, n.
218. The full verse in Joshua reads: When the
Canaanites and all the inhabitants of the land
hear [that Israel has fled from her enemies], they
will surround us and wipe out our name from the
earth. And what will You do for Your great name?
693. This is unity of tefillin… Unity of the
upper sefirot (symbolized by tefillin of the head)
and Shekhinah (symbolized by tefillin of the arm).
Rabbi Yose reports that Rabbi Shim’on (the
Holy Lamp) mentioned four ways of
understanding the sefirotic unification of the
Shema.See Tishby, Wisdom of the Zohar, 3:972–
93, 1006, n. 265. On Rabbi Shim’on’s title, the
Holy Lamp, see above, p. 159, n. 58.
694. Since right and left have been
combined… Earlier, Rabbi Yose alluded to the
idea that in the second occurrence of YHVH in the
first line of the Shema, right and left are
combined. (See above, note 689 and also note
669.) The first two lines of the Shema represent
the sefirotic unification in a general way, both
that of YHVH (Tif’eret along with the other upper
sefirot, corresponding to tefillin of the head) and
His name (Shekhinah, corresponding to tefillin of
the arm). Once these two lines are completed
(initiating the union of Tif’eret and Shekhinah), it is
necessary to describe the aspects of right and
left in greater detail. Whereas the opening line of
the Shema includes an allusion to the supernal
point of Ḥokhmah (in the first occurrence of YHVH),
the first full paragraph (You shall love…) pertains
to Ḥesed (Love), symbolized by primordial light
and constituting the head of all seven lower
sefirot.

The expression YHVH is one and His name is

one is from Zechariah 14:9. See above at note
682.
695. You shall love—beginning of the
right… This first full paragraph of the Shema
refers to Ḥesed, the divine right arm, which
arouses love. If a person loves God with genuine
intention, this sefirah embraces him; his spirit
draws the divine spirit.
The full verse in Deuteronomy reads: You
shall love YHVH your God with all your heart, with
all your soul, and with all your might.
 The passage in Job (34:14–15) apparently
means If He would withdraw His spirit to Himself
and gather to Himself His breath, all flesh would
perish together and the human being return to
the dust. See Gordis, The Book of Job, 382, 388,
who deletes ‫( לבו‬libbo), his heart.
696. with all your might…wealth The word
‫( מאד‬me’od), often translated in this verse as might,
is normally an adverb (“very”), not a noun. It may
mean here [You shall love YHVH] exceedingly
(literally with all your veryness). Since me’od can
also mean “property,” in rabbinic exegesis ‫מאדך‬
‫( ובכל‬uv-khol me’odekha) was taken to mean “and with
all your wealth, possessions, or substance.”
See M Berakhot 9:5; Sifrei, Deuteronomy 32;
JT Berakhot 9:5, 14b; BT Berakhot 61b; Tigay,
Deuteronomy, 77.
697. YHVH’s utterance to my lord… In
this verse the speaker, referring to the king as
his lord or master, is apparently a court poet.
Here, Rabbi Yose views the speaker as King
David, who records Tif’eret’s (YHVH’s) words to
Shekhinah, who is David’s sefirotic rung (or lord).
Shekhinah is invited to sit at the level of Ḥesed—at
My right hand—where David joins Her.
See Zohar 1:50b, 243a; 3:242b (IR). The
verse in Psalms reads: Of David. A psalm. YHVH’s
utterance to my lord: “Sit at My right hand until I
make your enemies your foot-stool.”
698. Thirteen commandments here on
the right… Pertaining to Ḥesed on the right.
The passage in Deuteronomy (6:5–9) reads:
You shall love YHVH your God with all your heart,
with all your soul, and with all your might. These
words that I command you today shall be upon
your heart. You shall retell them incisively to
your children and speak of them when you sit in
your house and when you go on the way and
when you lie down and when you rise. You shall
bind them as a sign upon your hand and they
shall be as frontlets between your eyes. You shall
write them on the doorposts of your house and
on your gates.
The numerical value of ‫( אהבה‬ahavah), “love,” is
thirteen, and Rabbi Yose discovers in this
passage thirteen aspects of how one should love
God. According to Cordovero (OY), for example,
when you sit in your house implies that one
should not be troubled by household concerns.
On the word ‫( ושננתם‬ve-shinnantam), you shall
retell them incisively, see above, note 264.
699. left is included in right… The quality
of Din (Judgment) on the left is included within
(and balanced by) Ḥesed (Love) on the right—
necessarily so, because otherwise the harshness
of Judgment would be destructive. This mingling
is reflected by the fact that the second full
paragraph of the Shema, which pertains to
Judgment and punishment, begins with a
reference to love and its rewards: It shall be, if
you indeed heed My commands that I command
you today, to love YHVH your God and to serve
Him with all your heart and with all your soul, I
will give the rain of your land in its season…
(Deuteronomy 11:13–14). In the passage in
Leviticus, as well, the list of blessings precedes
the curses. Thus, “when left arouses, right
begins it first.”
If Israel acts virtuously, “left is included in
right,” and Ḥesed dominates; if not, “right is
included in left, and left dominates.” The key
word is “if”: if you indeed heed My commands; if
by My laws you walk.
 See OY; MmD. On left being included in
right, see Zohar 1:17a, 119b, 243a; 2:26b, 52b,
57a–b, 66a, 81a, 168b–169a, 223a, 231a; 3:17b–
18a, 24a, 118b, 176a, 178b; ZḤ 44a; Moses de
León, Sefer ha-Rimmon, 254; Wolfson, “Left
Contained in the Right.”
700. He opened… Rabbi Ḥiyya opens with
the verse describing the tent-like walls of the
Tabernacle. The ten curtains symbolize the ten
sefirot, all unified within the cosmic Dwelling.
Although the Tabernacle includes numerous
components (pictured as limbs), all of these
unite, demonstrating the oneness of the sefirotic
body.
On the Dwelling as reflecting the structure of
the sefirot and of the entire cosmos, see above,
note 18; Tishby, Wisdom of the Zohar, 3:872–74.
For the full text of Exodus 26:1, see above,
note 665. Exodus 26:6 reads in full: You shall
make fifty golden clasps, and you shall join the
curtains to one another with the clasps, and the
Dwelling will be one.
701. In a human being are numerous
members… The various unified limbs and
organs of the human body correspond to the
components of the Dwelling and of the sefirotic
body above.
702. Commandments of Torah are all
members and limbs… Torah is a living
organism, composed of numerous limbs
(commandments), which together constitute an
androgynous being. Similarly with the Dwelling
and with the sefirot above. Every Jew, as well, is
one limb of the entire people Israel, and this one
nation is pictured as a single human.
 Just as the human body comprises 248
members and 365 sinews, so Torah comprises
248 positive commandments (corresponding to
the male) and 365 negative commandments
(corresponding to the female).
See BT Makkot 23b; Pesiqta de-Rav Kahana
12:1; El’azar of Worms, Peirushei Siddur ha-
Tefillah, 2:679; above, note 687. On the 248
members of the human body (joints or bones
covered with flesh and sinews), see M Oholot
1:8.
“One who omits” means “one who violates.”
On Torah as a living organism or body, see Azriel
of Gerona, Peirush ha-Aggadot, 37–39; Zohar
1:134b; 2:85b, 118a (RM), 165b; Scholem, On
the Kabbalah, 44–50; Tishby, Wisdom of the
Zohar, 3:1080–81; Idel, “Tefisat ha-Torah,” 49–
84.
On the verse in Ezekiel, see BT Yevamot 60b–
61a; Vol. 4, p. 484, n. 425.
703. Surely, the love… Rabbi Yitsḥak
wonders why the verse reads You shall love…
with all your heart, with all your soul…, which
seems to imply two types of love.
“The Compassionate One desires the heart”
is a frequent version of the statement in BT
Sanhedrin 106b: “The blessed Holy One desires
the heart.” See Rashi, ad loc., s.v. revuta; Ibn Ezra
(long) on Exodus 31:18; idem on Ecclesiastes
5:1; idem, Yesod Mora 7; Sefer Ḥasidim (ed.
Margaliot), 530, 590, 1013; Zohar 3:281b (RM).
704. Surely, heart and soul are two,
uniting into one… Rabbi El’azar explains that
these two become one, joined by the third
element in the verse: wealth. The heart is the
core.
 Expounding the phrase with all  ‫לבבך‬
(levavekha), your heart, Rabbi El’azar paraphrases
a rabbinic interpretation. Why does the verse
read levavekha, containing a double ‫( ב‬vet), instead
of ‫( לבך‬libbekha) with one ‫( ב‬bet)? The doubling of
the letter signifies the two impulses within the
human heart. See M Berakhot 9:5: “With all ‫לבבך‬
(levavekha), your heart—with both your impulses:
the good impulse and the evil impulse.” Ideally,
one should serve God not only with the good
impulse but even with the evil impulse—by
subduing it, or by sublimating and channeling
one’s passions into virtuous action, thereby
contributing the raw power of the evil impulse to
the good.
On the two impulses, see Tosefta Berakhot
6:7; Sifrei, Deuteronomy 32; Targum Yerushalmi,
Deuteronomy 6:5; JT Berakhot 9:5, 14b; BT
Berakhot 61a; Zohar 1:49b, 144b, 155b, 165b,
174b, 178b; 2:26b, 174a; 3:263b, 267a, 268a;
Moses de León, Sefer ha-Rimmon, 42–43, 101.
The full verse in Deuteronomy reads: You
shall love YHVH your God with all your heart, with
all your soul, ‫( ובכל מאדך‬uv-khol me’odekha), and with
all your might. On “wealth” as the meaning of ‫מאד‬
(me’od), which is often translated as might, see
above, note 696.
“Unification” (in the phrase “unification of
all”) renders ‫( יחודא‬yiḥuda), following the reading of
N41. Various other manuscripts and the printed
editions read ‫( יסודא‬yesoda), “foundation.”
705. ‫( ובכל נפשך‬Uv-khol nafshekha), With all
your soul… Including all three aspects of the
soul.
See Tosefta Berakhot 6:7; Devarim Rabbah
2:37. On nefesh, ruaḥ, and neshamah, see above, note
304.
706. And with all your wealth… On this
translation, see above, note 696.
707. with the evil impulse… By subduing
this impulse.
708. masters of qualities  ‫( מארי מדין‬Marei
middin), “masters of qualities (or attributes),”
those who have mastered not only ethical but
also divine qualities or attributes, namely the
sefirot.

See above, notes 76, 676; Tishby, Wisdom of

the Zohar, 2:805, n. 215.
709. who has ever seen a servant… How
can the evil impulse, created by God, work
against His will by luring people to sin? The
seemingly incongruous phrase “by his Master’s
will” is immediately clarified.
710. But actually, he is doing the will of
his Master!… By testing the human being and
enabling him to demonstrate his virtue.
For another parable about harlotry, see
Zohar 2:189a–b. The description of the harlot as
“comely in appearance and beautiful in form”
derives from Targum Onqelos, Genesis 29:17
(describing Rachel) and 39:6 (describing Joseph
immediately before Potiphar’s wife attempts to
seduce him).
711. that harlot, does she deserve praise
for this or not?… Just as the harlot deserves
praise for obeying the king and for enabling the
son to prove his virtue, so the evil impulse
deserves praise.
The verse in Genesis reads: God saw all that
He had made, and look, it was very good. Here,
Rabbi El’azar quotes a midrashic interpretation
from Bereshit Rabbah: “Look, it was good—this
is the Angel of Life; very—this is the Angel of
Death.” According to this midrashic source, the
Angel of Death is very good because he kills
those who fail to accumulate good deeds.
According to Zohar 2:149b, he is very good
because the awareness of mortality stimulates a
person to return to God. Here, the Angel of
Death is equivalent to the evil impulse, who is
very good because it enables a person to
withstand temptation and attain great reward.
See Bereshit Rabbah 9:10 (per Oxford MS
147, Paris MS 149, and Yalqut Shim’oni), in the
name of Rabbi Shemu’el son of Rav Yitsḥak. See
Zohar 1:14a, 47a, 144b; 2:68b, 98a, 103a, 149b–
150a, 249a (Heikh), 264b (Heikh); Tishby,
Wisdom of the Zohar, 806, n. 222. Cf. Bereshit
Rabbah 9:5.
On the equivalence of the Angel of Death and
the evil impulse, see BT Bava Batra 16a, in the
name of Resh Lakish: “Satan, the evil impulse,
and the Angel of Death are one and the same.”
712. Happy are they who have
encountered this accuser… And overcome his
temptation, thereby demonstrating their virtue.
Yet happy are they who have not encountered
him and exposed themselves to such danger.
“The land of the living” is paradise. On the
invisible delights awaiting the righteous in the
world that is coming, see BT Berakhot 34b, in
the name of Rabbi Yoḥanan: “All the prophets
prophesied only concerning the days of the
Messiah, but as for the world that is coming, No
eye has seen, O God, but You, [what You will do
for one who awaits You].”
 713. What is the benefit for this
accuser… The evil impulse is empowered if a
person succumbs to temptation.
On “A wicked person is strengthened…,” see
Nitsotsei Zohar; cf. Naḥmanides on Leviticus
26:6.
On the phrasing “has lured people, accused
them, and killed them,” see the description of
Satan’s actions in BT Bava Batra 16a: “He
descends and leads astray, ascends and arouses
wrath, obtains authorization and seizes the soul.”
The Zohar sometimes paraphrases “ascends and
arouses wrath” with “ascends and accuses.” See
Zohar 1:190a; 2:33b, 196a.
714. side of life… The divine power.
715. I have seen the face of Shekhinah…
According to rabbinic tradition, “whoever
welcomes [literally, receives the face of] the wise
is considered as if he welcomes Shekhinah.”
See Mekhilta, Amaleq (Yitro) 1. Cf. JT Eruvin
5:1, 22b: “Rabbi Shemu’el said in the name of
Rabbi Zeira, ‘… Whoever receives the face of his
teacher is considered as if he receives the face of
Shekhinah.’… Rabbi Yishma’el taught… ‘One who
receives the face of his friend is considered as if
he receives the face of Shekhinah.’”
The Zohar transforms the rabbinic simile into
an actual description of the righteous, who are
here called the face of Shekhinah. She dwells within
them. From another perspective, they adorn Her
in preparation for Her union with the King.
See Bereshit Rabbah 63:6; Shir ha-Shirim
Rabbah on 2:5; Tanḥuma, Ki Tissa 27; Zohar
1:9a, 94b; 2:5a (MhN), 38a, 50a, 94b; 3:6b, 148a,
298a; ZḤ 11c (MhN). Cf. Genesis 33:10 (quoted
below): For truly I have seen your face as one
sees the face of Elohim.
716. Please, take my blessing… These
words are spoken by Jacob to his brother, Esau,
at their reunion more than twenty years after
Jacob fled. The previous night Jacob had wrestled
with a nameless adversary, who according to
midrashic tradition was Samael, Esau’s heavenly
prince. Rabbi El’azar indicates that at first
Jacob’s wrestling opponent appeared to him in
the form of Esau, and it was not until morning
that Jacob realized he was actually Samael and
then seized him.
According to a different rabbinic tradition,
Jacob’s opponent was not Samael but another
angel, who demanded that Jacob release him at
dawn because he was then scheduled to offer
praise to God in heaven.
On Samael (or Esau’s Prince) as Jacob’s
opponent, see Tanḥuma, Vayishlaḥ 8; Bereshit
Rabbah 77:3; Shir ha-Shirim Rabbah on 3:6;
Zohar 1:144a, 146a, 166a, 170a–b, 179a; 3:45a.
Cf. Rashi on Sukkah 29a, s.v. eloheha.
On the angel demanding to be released at
dawn, see Bereshit Rabbah 78:1–2; Eikhah
Rabbah on 3:23; Targum Yerushalmi, Genesis
32:27; BT Ḥullin 91b; Shir ha-Shirim Rabbah on
3:6; Pirqei de-Rabbi Eli’ezer 37. On the linking of
these two motifs, see Midrash Aggadah, Genesis
32:30; Zohar 3:45a.
717. surely his dominion is only at
night… Samael prevails at night, not during the
day. The plural nights in the verse from Song of
Songs alludes to both members of the demonic
couple, Samael and Lilith.
 Since Samael’s dominion is at night, he
demands of Jacob, Let me go, for dawn is
breaking—not because it is time for him to offer
song but rather because he must return to the
demonic realm, the hollow of the great abyss,
located in the North (the direction associated
with harsh Judgment). There he remains
confined until the following night, when the
demonic forces again roam, wreaking havoc.
On the demonic nature of dogs, see above, p.
142, n. 9. The context in Song of Songs (3:7–8)
reads: Behold the bed of Solomon! Sixty warriors
surrounding her, of the warriors of Israel. All of
them skilled with a sword, expert in war, each
with his sword on his thigh because of terror in
the night [literally, nights].
718. Similarly, the exile of Israel… Which
is dark and dismal as night. In rabbinic
literature, Edom symbolizes the Roman Empire;
in medieval Jewish literature, it symbolizes
Christian powers dominating the people of Israel.
On Israel’s exile as night, see Shir ha-Shirim
Rabbah on 3:1.
719. then he confirmed the blessings
Then Samael was forced to confirm the blessings
that Isaac had bestowed upon Jacob long before,
even though Jacob had obtained these blessings
deviously.
See Genesis 32:27, 30: He said, “Let me go,
for dawn is breaking!” He replied, “I will not let
you go unless you bless me.” … And there he
blessed him.
On the confirmation of the earlier blessings,
see Midrash Aggadah, Genesis 32:27, 30; Rashi
on Genesis 32:27 and Hosea 12:5; Naḥmanides
on Genesis 32:30; Zohar 1:144a, 171a; 3:45a.
 720. What is written previously? For truly
I have seen… When Jacob meets Esau, he insists
that his long-lost brother accept a tribute from
him. The full verse reads: Jacob said, “No,
please! If I have found favor in your eyes, then
take this offering from my hand; for truly I have
seen your face as one sees the face of Elohim, and
you received me favorably.”
The rhetorical extravagance—I have seen
your face as one sees the face of Elohim—alludes
back to Jacob’s reflection on his nocturnal
wrestling (Genesis 32:31): I have seen Elohim face-
to-face and my life has been saved. Here, Rabbi
El’azar understands Jacob’s words to Esau as
indicating the resemblance and intimate link
between Esau and Samael (who is identified with
the demonic elohim aḥerim, other gods).
On the verse in Genesis 33, see Sarna,
Genesis; Alter, The Five Books of Moses. On the
revealing quality of one’s face, see Zohar 1:96b;
3:6a, 157a, 298a; ZḤ 72a–b (ShS). The
expression elohim aḥerim, other gods, appears
frequently, most famously in the second of the
Ten Commandments: You shall have no other
gods beside Me (Exodus 20:3).
The verse in Genesis 33 appears after the
account of Jacob’s wrestling, not “previously,” as
stated here (according to the reading in various
manuscripts, including M5, N41, O2, O17). The
version preserved in OY and the early printed
editions emend ‫( לעילא‬le-eila), “previously,” to ‫לבתר‬
(le-vatar), “afterward.” Conceivably, “previously”
means immediately preceding Genesis 33:11
(Please, take my blessing…), the verse with
which Rabbi El’azar opened (and which he never
interprets). See above at note 716.
 721. your faces are like Her face… See
above, note 715.
722. ‫( לשלמה‬Li-Shlomo), Of Solomon… This
phrase seems to indicate that King Solomon
composed the psalm, but how could that be,
since traditionally King David composed the
entire book of Psalms? Rabbi El’azar explains
that here li-Shlomo means for Solomon, i.e., King
David uttered this psalm for his son Solomon
after the prophet Nathan informed David that his
son, rather than David himself, would build the
Temple.
See Rashi and Radak on Psalms 127:1. Cf.
Midrash Tehillim 72:6; Tosafot, Bava Batra 15a,
s.v. va-al yedei Shelomoh. For the view that King
Solomon composed this psalm, see Shir ha-
Shirim Rabbah 1:10 (on 1:1); Zohar 2:226a;
3:221a.
723. ‫( לשלמה‬Li-Shlomo), For Solomon—for the
King who possesses ‫( שלמא‬shelama), peace…
This derives from a midrashic interpretation of
the title ‫( המלך שלמה‬ha-melekh Shelomo), King Solomon,
which is read as ‫( המלך שהשלום שלו‬ha-melekh she-ha-
shalom shello), “the King who possesses peace,”
namely God.
In the Zohar, King Solomon symbolizes the
masculine divine potency, gestating within Binah
and then spanning the configuration of Binah (or
Ḥokhmah) through Yesod. This potency (known as
World of the Male) contains (or “possesses”)
Yesod, who is called “peace” because He mediates
between the right and left poles of the sefirot, or
because He unites Tif’eret with Shekhinah. See BT
Shabbat 152a, where Rabbi Shim’on son of
Ḥalafta refers to the phallus as “peacemaker of
the home.”
 On the phrase “the King who possesses
peace,” see above, notes 26, 340. On the World
of the Male, see above, p. 48, n. 132.
The description “a song and praise above all
other songs…” is borrowed from a description of
Song of Songs. See Shir ha-Shirim Rabbah 1:11
(on 1:1).
724. all those seven pillars… The lower
seven sefirot from Ḥesed through Shekhinah, through
whose power and emanation Shekhinah Herself
(“this house”) is established. (Alternatively, these
seven consist of Ḥesed through Yesod and the
hidden sefirah, Da’at.) Above all of these stands
“Master of the house” (apparently Binah), who
empowers them. Thus, unless this royal master
(“King who possesses peace”) builds the house of
Shekhinah, its builders (namely the lower sefirot)
labor in vain.
In one sense, the house of Shekhinah “stands,”
or is established, upon the sefirotic pillars. In
another sense, these sefirot “stand,” or are
situated, above Her. On the image of seven
cosmic pillars, see BT Ḥagigah 12b.
725. Unless YHVH watches over the
city…  Unless the royal master (“the King who
possesses peace”) watches over the city
(Shekhinah). The watchman is Yesod, known as
Righteous One, the cosmic pillar, who protects
Shekhinah from demonic forces.

See BT Ḥagigah 12b, in the name of Rabbi

El’azar son of Shamu’a: “[The world] stands on
one pillar, who is called Righteous One, as is
said: ‫( וצדיק יסוד עולם‬Ve-tsaddiq yesod olam), The
righteous one is the foundation of the world
(Proverbs 10:25).” The simple sense of the verse
in Proverbs is: The righteous one is an
everlasting foundation. On Yesod as Righteous
One, see above, pp. 47–48, n. 132.
726. As for the Dwelling made by Moses…
Joshua, appropriately, guarded this Dwelling,
since he is described as ‫( נער‬na’ar), a youth—a
term that alludes to the chief angel, Metatron,
who is known as na’ar, “youth, servant,” serving
Shekhinah (symbolized by the Dwelling). Later, in
the sanctuary at Shiloh, another youth, Samuel,
served.
On Metatron as na’ar, see 3 Enoch 4:10; BT
Yevamot 16b; above, note 453; Vol. 4, p. 359, n.
563. On the association between Joshua and
Metatron, see above, note 479; Zohar 2:65b.
727. However, the Temple was not so…
This was guarded directly by God, unlike the
Dwelling, which was guarded by a youth—just as
Shekhinah, the sefirotic Dwelling, is guarded by
Metatron the Youth.
Rabbi El’azar here associates the name ‫מטטרון‬
(Metatron) with the root ‫( נטר‬ntr), “to guard,
protect.” See the preceding note; and above,
note 87. On Metatron and the Dwelling, see also
above, note 337.
728. escorted him for three miles… Out of
respect. According to Rav Sheshet (BT Sotah
46b), one should escort his teacher a distance of
a parasang. A distinguished teacher, however, is
to be escorted for three parasangs. (The Persian
parasang equals about 3.5 modern miles. The
term here in the Zohar, ‫[ מילין‬milin], “miles,” refers
to the Roman mile, slightly shorter than the
modern mile.)
See Pesiqta de-Rav Kahana 18:5; Bereshit
Rabbah 32:10; Zohar 1:51a, 87a, 96b, 150b,
217a, 240a; 2:14a, 187a; 3:8b. “Escorted him”
renders ‫( אוזפוה‬ozefuh), which in normal Aramaic
means “lent him”; but the Hebrew verb ‫להלוות‬
(lehalvot), “to lend,” is a homonym of lehalvot, “to
escort,” and the Zohar—either playfully or
mistakenly—employs the Aramaic verb ‫לאוזפא‬
(le’ozafa) in this sense. Cf. the English idiom “to
lend an escort.” See Vol. 4, p. 209, n. 33.
On Psalms 91:11, see Zohar 3:262a.
729. The Dwelling you shall make of ten
curtains… On this verse, see above, notes 665,
700.
730. They will say, ‘Only a wise and
understanding people… The subject they
refers to other peoples of the world.
731. For you are the fewest of all the
peoples… By reading the verse hyperliterally,
Rabbi Yehudah reverses its meaning. Israel is
fewer than all the peoples combined, but is more
numerous than any one of them—in the sense
that Israel maintains its purity by not
intermarrying and thus exceeds every other
nation in pedigreed population.
In medieval rabbinic parlance, “Ishmaelites”
refers to Muslims, and “Edomites” to Christians.
732. when the blessed Holy One comes to
the synagogue… God is glorified by the
presence of a multitude of people in the
synagogue.
“The anonymous King [i.e., with no name
specified], Holy King Messiah” refers to Shekhinah,
who is known as Malkhut (Kingdom). She is
adorned by Israel’s prayers and thereby
prepared to ascend above and unite with Tif’eret.
On the phrase “the anonymous King” and the
identification with King Messiah, see above, p.
195 and n. 26. On Shekhinah as the Messiah, see
Zohar 1:84a, 238a; 2:127b; 3:19b; Moses de
León, Shushan Edut, 343; Moses de León, Sheqel
ha-Qodesh, 71–72 (90–91).
The phrase ‫( מקדש מעט‬miqdash me’at), “a small
sanctuary,” appears in Ezekiel 11:16. In rabbinic
sources it is applied to the synagogue. See BT
Megillah 29a, in the name of Rabbi Yitsḥak.
733. And in the lack of people… If God
does not find people coming to the synagogue to
pray, then the angelic retinue of Shekhinah is
detached from Her and no longer adorns Her.
Rabbi Yehudah explains that Israel’s prayer
and devotion stimulate the angels to praise God
and adorn Shekhinah. If there is a lack of people
below, then the angelic princely array is ruined,
although the Divine King Himself is not harmed.
According to a rabbinic tradition, the angels
do not sanctify God’s name in heaven until Israel
sanctifies it on earth. See BT Ḥullin 91b: “The
ministering angels do not utter song above until
Israel sings below.” See Zohar 1:40a (Heikh), 90a
(ST), 231a; 3:66a, 190b; Moses de León, Sefer
ha-Rimmon, 91.
734. Even if only ten… A minyan (quorum
of ten) is sufficient to stimulate the appearance
of the angels. Shekhinah is characterized by the
number ten, corresponding to the ten sefirot or to
Her ten powers.
On the symbolic significance of a minyan, see
Zohar 3:126a. Cf. above, note 93.
735. The Dwelling you shall make of ten
curtains… The ten tent-like walls of the
Tabernacle symbolize powers arraying Shekhinah.
 Rabbi Yehudah focuses on the word ‫( עשר‬eser),
ten. Although this feminine adjective matches
the feminine noun ‫( יריעות‬yeri’ot), curtains, he
wonders why the masculine form ‫( עשרה‬asarah),
ten, does not appear here instead, since the final
letter of asarah—‫( ה‬he)—would allude to Shekhinah,
who is symbolized by this letter. He explains that
the lack of the he at the end of eser indicates that
Shekhinah is not included in the number ten; rather,
She is arrayed by ten powers symbolized by the
ten curtains.
The verse in Kings describes a large bronze
reservoir—called the sea—built by Solomon in
the Temple, which rested on twelve bronze oxen,
three facing outward in each direction. This sea
symbolizes Shekhinah, who is arrayed by twelve
angelic forces beneath Her. Here, the masculine
number ‫( שני עשר‬shenei asar), twelve—rather than
the feminine number ‫( שתים עשרה‬sheteim esreh),
twelve, with the letter ‫( ה‬he) ending esreh—
indicates that Shekhinah is not included in the
number, since She stands above the twelve
angelic forces, symbolized by the twelve oxen.
On the sea, see Zohar 1:154a, 241a. On the
twelve angelic forces, see Zohar 149a–b (ST).
The context in 1 Kings (7:23, 25) reads: He made
the sea of cast metal… standing upon twelve
oxen: three facing north, three facing west, three
facing south, and three facing east, with the sea
set upon them above. On the verse in Exodus,
see above, notes 665, 700.
736. The Other Side is given a greater
number… The roof-covering of the Tabernacle
comprised four separate layers: linen, goat hair,
ram skins, and (uppermost) leather. The term ‫עזים‬
(Izzim), “goat hair, goats,” suggests ‫( שעיר‬sa’ir),
“goat, demon, satyr,” and the scapegoat sent to
the demon Azazel (Leviticus 16). The goat hair
covering the linen symbolizes demonic powers
outside the divine realm that protect the inner,
holy powers.
Rabbi Yehudah focuses here on the number
of curtains (or strips) of goat hair specified in
Exodus: ‫( עשתי עשרה‬ashtei esreh), eleven. This number
exceeds the number of curtains comprising the
walls of the Tabernacle (ten curtains), yet it is
“diminished in count,” because the letter ‫( ע‬ayin),
which begins the number ‫( עשתי עשרה‬ashtei esreh),
eleven, turns ‫( שתי עשרה‬shetei esreh), “twelve,” into
ashtei esreh, eleven. This reduction befits the
demonic realm, which is characterized by lack
and deficiency.
Similarly, in the account of the rape of Tamar
by her brother Amnon, the Masoretic text
records Absalom’s euphemistic question as
follows: ‫( האמינון‬Ha-Aminon), Has Aminon, your
brother been with you? Paradoxically, the
additional letter ‫( י‬yod) diminishes and impugns
Amnon’s character.
Conversely, in the realm of Holiness, when “a
letter is subtracted… it is an addition,” as in the
phrase ‫( עשר יריעות‬eser yeri’ot), ten curtains, which
implies ten plus Shekhinah, as explained in the
preceding note.
On the goat hair, see above, note 252. On
‫( עשתי עשרה‬ashtei esreh), “eleven,” and ‫( שתי עשרה‬shetei
esreh)—or ‫( שתי עשר‬shetei asar)—“twelve,” see BT
Sanhedrin 29a; Ibn Ezra on Numbers 7:72;
Parḥon, Maḥberet he-Arukh, s.v. ’sht; Zohar
2:214a–b, 233b. (The normal term for “twelve” is
‫[ שנים עשר‬sheneim asar] in the masculine and ‫שתים עשרה‬
[sheteim esreh] in the feminine. For shetei esreh, see
Joshua 4:8.)
 On the spelling ‫( אמינון‬Aminon), see Ibn Ezra on
Ecclesiastes 12:5; Radak, Sefer ha-Shorashim,
s.v. ish; idem on 2 Samuel 13:20; 2 Kings 18:4;
Jeremiah 29:22; Psalms 17:8.
737. Wrapped in light… See Tanḥuma
(Buber), Vayaqhel 7: “Rabbi Shim’on son of
Rabbi Yehotsadak asked Rabbi Shemu’el son of
Naḥman, ‘Since you are a master of aggadah, tell
me how the blessed Holy One created the world.’
He replied, ‘When the blessed Holy One wished
to create the world, He enwrapped Himself in
light and created the world, as is said: Wrapped
in light as in a garment, and afterward:
spreading the heavens like a curtain.’”
See Bereshit Rabbah 3:4 (and Theodor, ad
loc.); Vol. 4, p. 189, n. 177.
738. Light and dark were as one… Light
(and water) symbolizes Ḥesed on the right, while
dark (and fire) symbolizes Gevurah on the left. God
combined these two polar opposites, forming the
heavens, which symbolize the harmonious sefirah
of Tif’eret.
The word ‫( שמים‬shamayim), “heavens,” is
derived homiletically from ‫( אש‬esh), “fire,” and ‫מים‬
(mayim), “water.” See Bereshit Rabbah 4:7, in the
name of Rav: “The blessed Holy One took ‫אש‬
(esh), fire, and ‫( מים‬mayim), water, mixed them with
one another, and from them ‫( שמים‬shamayim),
heavens, were made.” See also BT Ḥagigah 12a.
Instead of “Light and dark were as one”
(which is attested by numerous manuscripts and
the early printed editions), Derekh Emet (ed.
Ḥamiẓ) and later printed editions read: “Light
and dark were not as one.” This fits the context
well but is not necessary, since Rabbi Ḥiyya may
be alluding to the underlying unity of Ḥesed and
Gevurah, about to be manifested. See OY.

739. When they were combined… The

polar opposites Ḥesed and Gevurah are stretched
like a curtain into the elongated letter ‫( ו‬vav). This
letter is one of the elements of ‫( יהוה‬YHVH) and its
numerical value of six symbolizes Tif’eret together
with the five sefirot surrounding Him (from Ḥesed
through Yesod).
The vav, or curtain, of Tif’eret spreads further,
forming ten powers of Shekhinah, which are
symbolized by the ten curtains of the Dwelling.
See above, note 735.
740. Seven expanses… Seven ‫( רקיעין‬reqi’in),
“expanses, firmaments, heavens.” See BT
Ḥagigah 12b: “Rabbi Yehudah said, ‘There are
two ‫( רקיעים‬reqi’im), firmaments [or: expanses,
heavens]….’ Resh Lakish said, ‘Seven, namely ‫וילון‬
(Vilon), Curtain; ‫( רקיע‬Raqi’a), Expanse; ‫שחקים‬
(Sheḥaqim), Heaven; ‫( זבול‬Zevul), Loft; ‫( מעון‬Ma’on),
Dwelling; ‫( מכון‬Makhon), Site [or: Foundation]; ‫ערבות‬
(Aravot), Clouds. Vilon performs no function at all
except entering in the morning and leaving in the
evening, and renewing each day the act of
Creation.’”
Here in the Zohar, the seven expanses
symbolize the seven lower sefirot, above whom
presides the expanse of Binah, the Divine Mother.
She cannot be identified by any specific color or
quality, nor can She be perceived or
contemplated, although She “is susceptible to
discernment,” in the sense that questions can be
posed regarding Her—though the answers to
such questions are essentially incomplete. (See
above, note 2.) Although concealed, Binah
illumines, animates, and conducts all the lower
sefirot.
 On the seven expanses, see also Vayiqra
Rabbah 29:11; Pesiqta de-Rav Kahana 23:10;
Avot de-Rabbi Natan A, 37; Pirqei de-Rabbi
Eli’ezer 18; Zohar 1:32b, 85b–86a; 2:10b, 30b,
56b; 3:9b, 287a. On the eighth expanse, see
Zohar 1:85b–86a, 162b; 2:172a.
741. From this expanse and beyond… No
one can perceive the highest realms, beyond
Binah.

The wording here paraphrases Sefer Yetsirah

1:8: “Ten sefirot ‫( בלימה‬belimah) [perhaps meaning ‘of
nothingness, without substance’]. Restrain your
mouth from speaking and your mind [or: heart]
from conceiving. If your mind races, return to the
place….”
742. There are ten curtains… The ten
curtains of the Dwelling symbolize ten powers of
Shekhinah (see above, notes 735, 739). “The wise of
heart” can know these and through them
contemplate other mysteries, including certain
aspects of the ten sefirot themselves.
“The place that every single one grasps”
probably refers to Shekhinah. “Except for those
two…” may refer to the two highest powers
within Shekhinah, or to Netsaḥ and Hod, who stand
above Shekhinah to the right and left respectively.
For various interpretations of this last phrase,
see OY; MM; Sullam; Tishby, Wisdom of the
Zohar, 1:350; MmD.
743. There are nine expanses… Rabbi Yose
differs with the view that there are ten powers
plus Shekhinah; rather, there are nine such entities
and She Herself constitutes the tenth. Whereas
Rabbi Yehudah had interpreted the word ‫עשר‬
(eser), ten (in the phrase ten curtains), as
implying “besides Shekhinah,” Rabbi Yose points
out that this would make Shekhinah the eleventh
entity, which contradicts the spirit of Sefer
Yetsirah 1:4: “Ten and not nine, ten and not
eleven.”
This grouping of nine and one corresponds to
the nine days from Rosh Hashanah up to Yom
Kippur, with Yom Kippur itself being the tenth.
See above, notes 735, 742. The nine
expanses correspond to the nine heavenly
spheres of medieval astronomy. See Maimonides,
Mishneh Torah, Hilkhot Yesodei ha-Torah 3:1;
idem, Guide of the Perplexed 2:9; TZ, intro, 4d.
744. the Dwelling consists of ten
curtains… With Shekhinah Herself completing the
number ten. This is one of the mysteries revealed
by Rabbi Shim’on, who is known as the Holy
Lamp.
On the title Holy Lamp, see above, p. 159, n.
58. On the angelic ministers serving in various
expanses, see Seder Rabbah di-Vreshit, 1 (Battei
Midrashot, 1:39–45); Zohar 2:201a–202b.
745. There are seven expanses above…
These three groups of seven are apparently the
seven lower sefirot, the seven celestial palaces,
and the seven heavens containing the stars and
planets. In each of these groups, the seventh
(counting from below to above) is “most worthy,”
although beyond all seven lies an eighth,
conducting them. In the sefirotic realm, the
eighth expanse is Binah, who is described below.
For various interpretations of the three
groups of seven, see OY; MM; Sullam; MmD. On
the seven heavens, see above, note 740. On the
seventh being the most precious (in numerous
groups), see Vayiqra Rabbah 29:11; Pesiqta de-
Rav Kahana 23:10; Sefer Yetsirah 4:12; Pirqei de-
Rabbi Eli’ezer 18; Midrash Tehillim 9:11.
746. Exalt Him who rides the clouds…
The seventh and highest expanse (or “firmament,
heaven”) is known as ‫( ערבות‬aravot), clouds. In the
sefirotic realm this would seem to correspond
specifically to Ḥesed (seventh from the bottom),
but here aravot implies Tif’eret (or the entire triad of
Ḥesed, Gevurah, and Tif’eret, and ultimately all seven
sefirot from Ḥesed through Shekhinah). Tif’eret (or its
sefirotic constellation) is called aravot because it is
‫( מעורב‬me’orav), “mixed,” that is, “blended” of Ḥesed
on the right (or south) and Gevurah on the left (or
north), which are symbolized respectively by
water and fire. Riding upon aravot—upon the
sefirotic “blend”—is Binah.
See Moses de León, Sefer ha-Rimmon, 96.
On the expanse aravot, see above, note 740. On
the verse in Psalms, see JT Ḥagigah 2:1, 77c;
Bereshit Rabbah 12:10; Vayiqra Rabbah 29:11;
Pesiqta de-Rav Kahana 23:10; Pirqei de-Rabbi
Eli’ezer 18; Midrash Tehillim 9:11.
747. what about the two ‫( ערבות‬aravot),
willow stems… The word ‫( ערבות‬aravot) also means
“willows” and can refer to the two willow stems
joined with the lulav (palm branch), which is used
ritually on Sukkot. According to Kabbalah, these
two aravot symbolize Netsaḥ and Hod, the thighs of
the divine body. How then, can aravot refer to
Tif’eret (or to Ḥesed, Gevurah, and Tif’eret), which
constitutes the trunk of the body? Who would
confuse the trunk and the thighs? The former is a
like a fruitful tree, while the latter is like a willow
tree that yields only shade and no fruit.
On the aravot (willows, willow stems) and the
verse in Psalms (Exalt Him who rides the aravot),
see Vayiqra Rabbah 30:9; Pesiqta de-Rav Kahana
27:9. On the aravot (willows, willow stems)
symbolizing Netsaḥ and Hod, see Zohar 2:169b,
186b; 3:24b, 194a. On the fruitlessness of the
willow, see Zohar 2:169b.
748. all is mystery of aravot of the lulav…
There is no contradiction between these two
symbolic correspondences, because Netsaḥ and
Hod, symbolized by the aravot (willows, willow
stems) of the lulav, are themselves offshoots,
respectively, of Ḥesed (symbolized by water) and
Gevurah (symbolized by fire).

The seventh expanse, known as aravot,

includes not only Tif’eret but also “all those other
six” sefirot from Ḥesed through Shekhinah. All of these
seven constitute a chariot for Binah (“the blessed
Holy One”), who thus rides the aravot.
Binah is the “hidden, concealed expanse
standing over the living beings,” namely over
Ḥesed, Gevurah, Tif’eret, and Shekhinah, who are
identified with the four ḥayyot, “living beings,”
depicted in Ezekiel’s description of the divine
chariot-throne. (Netsaḥ and Hod are subsumed
under Ḥesed and Gevurah, as explained in the first
paragraph of this note.) See Ezekiel 1:22: An
image above the heads of the living being: an
expanse [or: firmament, heaven] like awesome
ice. In this verse the noun ‫( חיה‬ḥayyah), “living
being, animal, creature,” appears in the singular,
apparently to emphasize the unity of the
ensemble. See Greenberg, Ezekiel, 48.
749. And exult ‫( לפניו‬lefanav), before Him…
Rabbi Yose indicates that the verse is worded
precisely: And exult  ‫( לפניו‬lefanav), before Him—
namely before Binah, who is characterized by joy
and should only be approached in joy and
exultation. The alternative wording ‫( מלפניו‬mi-
lefanav), from before Him, would be inappropriate
here, since this alludes to an even higher realm,
Ḥokhmah, of whom nothing can be known and who
is unapproachable.
On the distinction between before and from
before, see above, note 600. Cf. BT Ḥagigah 5b;
Vol. 2, p. 409, n. 733.
750. the high priest… On Yom Kippur he
would enter the Holy of Holies (symbolizing Binah)
only in joy.
On the need to worship in joy, see BT
Berakhot 31a. On the phrase “the place is
determinative,” see Sifra, Metsora 3:10, 72b; BT
Sotah 45a; Zohar 1:149b; 3:113b.
751. All gates have been locked… But the
angels appointed over the gates of tears smash
them open, and those tears flow to Binah, the Holy
King.
See BT Berakhot 32b, in the name of Rabbi
El’azar: “Since the day the Temple was
destroyed, the gates of prayer have been
locked…. Yet even though the gates of prayer
have been locked, the gates of tears have not.”
See Zohar 1:132b; 2:12b, 245b (Heikh); ZḤ
80a (MhN, Rut). “Beams” renders ‫( גזיזין‬gezizin),
“pieces, chunks; fists.” See above, note 525.
752. Then that place is
distressed…  Shekhinah Herself feels the sadness
of that person crying in prayer. The upper world,
Binah (who includes or constitutes the World of
the Male), desires Shekhinah, and since Binah wishes
to comfort Her and provide Her with whatever
She wants or needs, Binah fulfills the tearful
prayer of the person below, whose suffering is
shared by Shekhinah.
 In the Masoretic text of Isaiah, the word lo is
spelled ‫( לא‬lo), with an ‫( א‬alef), meaning not, but it
is traditionally read as ‫( לו‬lo), with a ‫( ו‬vav),
yielding the opposite sense: In all their
distress ‫( לו צר‬lo tsar), He was distressed.
See Mekhilta, Pisḥa 14; BT Sotah 31a;
Tanḥuma, Vayishlaḥ 10; Shemot Rabbah 2:5;
Zohar 1:120b; 3:219b; Rashi, Radak, and Minḥat
Shai, ad loc.
On the World of the Male, see above, p. 48,
n. 132. On matronita, see the Glossary.
753. one who sits fasting on Sabbath…
See BT Berakhot 31b: “Rabbi El’azar said in the
name of Rabbi Yose son of Zimra, ‘If one sits
fasting on Sabbath, [even] a decree of seventy
years standing against him is torn up [i.e.,
annulled]. Yet even so, he is still punished for
[ruining] the delight of Sabbath.’ What is his
remedy? Rav Naḥman son of Yitsḥak said, ‘Let
him sit fasting [on a weekday to atone] for this
fast.’”
Rabbi Yose explains here that this person’s
punishment is annulled because the expanse of
Binah, manifesting joy, prevails on Sabbath.

See Zohar 2:207a–b; 3:89b, 105a–b.

754. Exalt… Give exaltation to Binah, who
rides the lower sefirot. See above, notes 746–48.
755. By His name Yah… The name ‫( יה‬Yah)
alludes to Binah, or to Ḥokhmah and Binah. The letter ‫י‬
(yod) represents the primordial point of Ḥokhmah,
while the letter ‫( ה‬he), a feminine marker,
symbolizes the Divine Mother, Binah. Thus, “in
that place [namely Binah] this name is included.”
756. And exult before Him… Before Binah.
See above, note 749.
 757. Rabbi El’azar said… He wonders why
the verse does not read Exalt Him who rides ‫ערבות‬
‫( על‬al aravot), upon aravot, since Binah is above Tif’eret
and the sefirot surrounding Him (known as aravot).
The wording ‫( בערבות‬ba-aravot), in aravot, demands an
explanation.
Furthermore, the phrase ‫( ביה שמו‬be-Yah shemo ),
by [or: in] His name Yah, does not do justice to Yah,
which is not simply Binah’s name but Her essence.
Rather, the verse should read ‫( ביה הוא‬Be-Yah hu ), He
is in Yah.
According to the account above (at note
728), Rabbi El’azar had already departed from
Rabbi Yose, Rabbi Yehudah, and Rabbi Ḥiyya. His
sudden reappearance here is unexplained,
exemplifying the very loose nature of the
narrative framework. Cf. above, end of note 410.
758. this verse refers to Concealed of all
Concealed… Rabbi El’azar offers a different
interpretation of the verse: Exalt Him who rides
refers not to Binah but to the highest sefirah, Keter,
who is most concealed and primordial. One
might object that if Keter rides in (and not above)
aravot (Tif’eret and the sefirot surrounding Him), then
He is no longer totally concealed but rather
somewhat (or potentially) revealed “in this
place” of aravot. However, Exalt Him—
acknowledge His transcendence and
unknowability—because He rides in aravot  ‫( ביה‬be-
Yah), by (means of) Yah, namely through Ḥokhmah
and Binah, who issue from Him. Yah serves as the
Name of the one who remains concealed and
essentially unknown, Keter. Not that Yah is the
essence of Keter, but rather it transmits something
of His power, by means of a supernal curtain
issuing from Him.
 On the curtain, see Zohar 1:65a; 2:259a
(Heikh); 3:128a (IR). For various interpretations
of this passage, see OY; Vital; MM; Sullam;
MmD.
759. This is His Great Name… Technically,
historically, and traditionally, ‫( יה‬Yah) is an
abbreviated (poetic) form of ‫( יהוה‬YHVH); but here
Rabbi El’azar insists that Yah is actually greater
since it refers to Ḥokhmah and Binah, whereas ‫יהוה‬
(YHVH), although containing two additional letters,
is “not as great as this” since it refers to the
lower group of sefirot clustered around Tif’eret.
“With this Name we utter Amen” may refer
to the formulation in the Kaddish (quoted at the
beginning of the next paragraph): “Amen. May
His Great Name be blessed.”
The statement that ‫( אמן‬amen) “derives from”
the Great Name ‫( יה‬Yah) may imply that amen
symbolizes the flow of emanation from the
highest sefirot. See Zohar 3:285a–b. Alternatively,
the meaning may be that the numerical value of
amen (91) equals the sum of three possible
expanded spellings of Yah: ‫( יוד הא‬yod he), ‫( יוד הה‬yod
heh), ‫( יוד הי‬yod hei).

The sense of “With this, Amen goes

constantly…” is unclear. Perhaps this means that
Amen always precedes the line “May His Great
Name be blessed,” whereas the name YHVH is
sometimes followed by Amen (as in the numerous
blessings recited in prayer and rituals) and
sometimes not.
For various interpretations of the entire
paragraph, see OY; MM; Sullam; MmD. For the
traditional view that Yah is an incomplete form of
YHVH, see Pesiqta de-Rav Kahana 3:16; Pesiqta
Rabbati 12, 51a; Tanḥuma, Ki Tetse 11; Tanḥuma
(Buber), Ki Tetse 18; Midrash Tehillim 9:10; 97:1;
Rashi on Exodus 17:16; Isaiah 12:2; idem, Sefer
ha-Pardes, 325–26; Tosafot, Berakhot 3a, s.v. ve-
onin. Cf. above, p. 77, n. 219. On the Great Name,
see also ZḤ 87d (MhN, Rut). On fewer letters
paradoxically signifying more, and more letters
signifying less, see above, note 736.
760. Amen. May His Great Name be
blessed… The congregational response in the
Kaddish. The Great Name Yah, symbolizing
Ḥokhmah and Binah, includes the entire flow of
emanation and the entire Torah.
The 613 commandments of Torah are divided
into 248 positive commandments, corresponding
to the World of the Male (extending from Binah, or
Ḥokhmah, through Yesod), and 365 negative
commandments, corresponding to the World of
the Female (Shekhinah).
See above, note 687. On the World of the
Male, see above, p. 48, n. 132.
761. All those commandments are
members and limbs… Torah is a living
organism, composed of numerous members and
limbs (commandments). Just as the human body
comprises 248 members and 365 sinews, so
Torah comprises 248 positive commandments
and 365 negative commandments (totaling 613).
By contemplating (and fulfilling) the
commandments, one understands the deep
significance of the corresponding human limbs
and sefirotic limbs. “If one omits [that is,
violates] even a single commandment,” he causes
a defect in the divine body.
See above, note 702. On causing a defect
above, see BT Sanhedrin 74a (in the name of
Rabbi Shim’on son of Yoḥai); Zohar 2:26b, 85b;
3:16b, 66a, 79a, 297a–b.
762. to till it and tend it—these are
offerings… According to a rabbinic
interpretation, to till it and tend it implies the
obligation to bring sacrificial offerings. See
Bereshit Rabbah 16:5: “[YHVH Elohim took the
human and placed him in the Garden of Eden] to
till it and tend it—these are the offerings.”
The conclusion of the first sentence (“and all
is one”) apparently means that to till it and tend
it includes the obligation to fulfill all the
commandments of Torah. To till it implies the
248 positive commandments (corresponding to
the 248 upper components of the World of the
Male); and tend it implies the 365 negative
commandments (corresponding to the 365 lower
components of the World of the Female).
The reference to Remember and Observe
alludes to two alternative versions of the Ten
Commandments. The first version reads: ‫זכור‬
(Zakhor), Remember, the Sabbath day to keep it
holy (Exodus 20:8). The second version reads:
‫( שמור‬Shamor), Observe, the Sabbath day to keep it
holy (Deuteronomy 5:12). According to rabbinic
tradition, these two versions were spoken by God
simultaneously.
For the kabbalist, zakhor, remember, suggests
‫( זכר‬zakhar), “male,” signifying the male divine
potency, whereas the alternative formulation,
shamor, observe, signifies the female, Shekhinah.
Further, zakhor, remember, implies the 248
positive commandments of Torah (since time-
bound positive commandments are generally
incumbent only on men), while shamor, observe,
implies the 365 negative commandments
(incumbent on women as well), together totaling
the 613. See above, note 687.
“Fulfilling” renders ‫( לאשלמא‬le’ashlama), “to
complete, fulfill, perfect.” Here it apparently
connotes fulfilling and completing all of the
commandments, by which one perfects one’s own
body and soul, the body of Torah, and the body of
God.
On the question of how one can fulfill all 613
commandments, see OY; MmD. On to till it and
tend it, see Sifrei, Deuteronomy 41; Targum
Yerushalmi, Genesis 2:15; Zohar 1:27a (TZ), 57b,
141b, 199b; 3:263a (Piq); ZḤ 18c (MhN).
763. enable a person to fulfill his spirit
and soul… “To fulfill” renders ‫( לאשלמא‬le’ashlama),
“to complete, fulfill, perfect.” See toward the end
of the preceding note.
If just “engaging” in the study of Torah
entitles one to such rewards, how much more so
for one who actually performs the
commandments! See M Avot 1:17, in the name of
Rabbi Shim’on son of Gamliel: “Study is not the
essence but doing.”
On studying and doing, see also Sifrei,
Deuteronomy 41; JT Pesaḥim 3:7, 30b; Shir ha-
Shirim Rabbah on 2:14; BT Qiddushin 40b; and
Tosafot, ad loc., s.v. talmud gadol.
764. Rabbi Ḥiyya and Rabbi Abba… There
is some confusion in the printed text and the
manuscripts regarding the names of the two
rabbis, one of whom is later identified as Rabbi
Yose. In an earlier version of this tale in ZḤ 86c–
87d (MhN, Rut), the two figures are identified as
Rabbi Bun and Rabbi Yose son of Rabbi Ḥanina.
 On this story, see Wineman, Mystic Tales
from the Zohar, 89–104. On the custom of
studying Torah at midnight, see above, note 74.
765. For a mitsvah is a lamp… Each
commandment that a person fulfills generates
illumination for him in the world that is coming.
766. And Torah is light… By studying
Torah, one attains divine light.
767. And reproofs of discipline… Criticism
that one receives willingly from another person,
or suffering that one receives willingly from God.
See Mekhilta, Baḥodesh 10; Sifrei,
Deuteronomy 32; BT Berakhot 5a; Tanḥuma,
Shemot 1; Shemot Rabbah 1:1; Midrash Tehillim
94:2.
768. Alternatively, For a lamp is a
mitsvah… The lamp symbolizes Shekhinah, who is
primed by each mitsvah—and it is a mitsvah to prime
and adorn Her. Shekhinah is known as Malkhut
(Kingdom), and is often symbolized by King
David. She is also symbolized by Oral Torah, and
is illumined by Tif’eret, Written Torah.
On Oral Torah as a lamp, and the need of
Oral Torah for Written Torah, see Bahir 99 (149);
Scholem, Das Buch Bahir, 108, n. 3. On the need
of Oral Torah for light, see Tanḥuma, Noaḥ 3.
769. A lamp that is a mitsvah attained by
women… The mitsvah of lighting the Sabbath
lamp, or candles. Although women are not
traditionally privileged to study Torah, men, who
do study, illumine the lamp of Shekhinah. This
divine lamp is prepared for Her illumination by
women each Friday evening when they kindle the
Sabbath lights.
 “Preparing” and “adorning” both render ‫תקונא‬
(tiqquna), which can also mean “perfection.” The
exact sense of this passage depends, of course,
on how one chooses to construe the meaning of
this word. See OY.
On women lighting the Sabbath lamp, see M
Shabbat 2:6; Avot de-Rabbi Natan B, 9; JT
Berakhot 2:6, 5b; Bereshit Rabbah 17:8; BT
Shabbat 31b–32a; Tanḥuma, Noaḥ 1; Tanḥuma
(Buber), Noaḥ 1; Zohar 1:48b.
770. has not attained Torah He is not
learned.
771. to hear Kaddish with the
congregation… On the significance of
participating in this prayer, see above, note 59.
772. Exchange him for another…
Remarkably, Rabbi Abba suggests that the man’s
daughter should divorce her ignorant young
husband. Or perhaps, the couple will engender a
worthy son.
773. Meanwhile, he rose… Suddenly, the
young husband appears, jumping once again.
774. I am young in days… In the biblical
context, Job and three of his friends had been
debating God’s justice and the problem of human
suffering, when a young bystander breaks in,
identified as Elihu son of Barachel the Buzite
from the family of Ram (Job 32:2). Appropriately,
the anonymous young husband begins with
Elihu’s opening verse.
According to a rabbinic tradition, Elihu was a
nephew (or another relative) of Abraham. See
Targum, Job 32:2; Sekhel Tov, Genesis 22:21;
Yalqut Shim’oni, Numbers 766. According to JT
Sotah 5:5, 20d (attributed to Rabbi El’azar son of
Azariah), Elihu was none other than Isaac, and
the phrase from the family of Ram implies “son
of Abram.” See Rashi on Job 32:2; idem, Bava
Batra 15b, s.v. Elihu; Moses de León, Sefer ha-
Mishqal, 130–31.
Here the young husband indicates that Elihu
was descended from the priestly prophet Ezekiel,
based on the equivalence of Elihu’s title ‫( הבוזי‬ha-
Buzi), the Buzite, and the name of Ezekiel’s father,
‫( בוזי‬Buzi). See Moses de León, Sefer ha-Mishqal,
131.
The verse in Ezekiel reads: The word of YHVH
came to Ezekiel son of Buzi the priest…. Elihu’s
opening verse reads: …and dared not declare my
opinion to you. The wording and dared not
declare my own opinion (preserved in N41)
reflects Job 32:10, 17.
775. Since it is written ‫( בוזי‬Buzi), Buzite…
The title Buzi implies that Elihu humbled himself
before those greater than him, and he shared
this designation with Ezekiel son of Buzi. Ezekiel’s
father (or perhaps Ezekiel himself) was a perfect
‫( אדם‬adam), “human,” and therefore Ezekiel is
addressed by God as son of Adam. Since Elihu
attained the lofty title Buzi, he is described as
from the family of ‫( רם‬ram), literally “high.”
For the play on ‫( בוזי‬Buzi) and ‫( מבזי‬mevazzei),
“abases,” see Seder Eliyyahu Rabba 7. Cf.
Pesiqta de-Rav Kahana 23:12; Midrash Aggadah,
Numbers 30:15, p. 161; Moses de León, Sefer ha-
Mishqal, 130–31. On the significance of adam, see
Seder Eliyyahu Rabba 7; Zohar 3:48a; Moses de
León, Sefer ha-Mishqal, 130–31.
776. ‫( לימים‬le-yamim), in days… The wording
le-yamim, literally to days, implies that Elihu
diminished himself “toward,” or before, Job’s
friends, who were older, more “advanced in
days.”
777. since I am a youth… Like Elihu, the
young husband restrained himself, but now he is
eager to share his insights.
778. For a mitsvah is a lamp… Delving
deeper into the same verse discussed by Rabbi
Abba, the young man indicates that a lamp
alludes to the Mishnah (the core of Oral Torah), a
symbol of Shekhinah, who is ready to be kindled by
Tif’eret, symbolized by Written Torah. As the light
of a lamp grows, so Oral Torah expands, kindled
by Written Torah.
The full verse in Exodus reads: YHVH said to
Moses, “Go up to Me to the mountain and be
there, that I may give you the stone tablets ‫והמצוה‬
‫( והתורה‬ve-ha-torah ve-ha-mitsvah), and the teaching and
the commandments, that I have written to
instruct them.”
According to BT Berakhot 5a (in the name of
Rabbi Shim’on son of Lakish), in this verse ha-torah
refers to the Five Books of Moses (the Written
Torah), while ha-mitsvah refers to the Mishnah.
Various medieval sources interpret ha-mitsvah as
referring more generally to Oral Torah. See Ibn
Ezra (long and short) on Exodus 24:12;
Maimonides, Mishneh Torah, intro; Midrash ha-
Gadol on Exodus 24:12; Zohar 3:40b; Moses de
León, Sefer ha-Rimmon, 387. See also Bahir 99
(149), quoting the verse from Proverbs.
779. why is She called a lamp?… When
Shekhinah is embraced by Ḥesed and Gevurah, the two
arms of Her male partner, and receives all of His
248 limbs, then including Her two arms, She
becomes ‫( נר‬ner), lamp, which is numerically
equivalent to 250.
 780. And Torah is light… Torah symbolizes
Tif’eret, who illumines the lamp of Shekhinah by
conveying the primordial light of Ḥesed on the
right side.
The verse in Deuteronomy mentions the
divine right hand and alludes to the left,
symbolized by fire. Torah embodies both of these
qualities, Ḥesed and Gevurah, harmonizing them.
The verse reads in full: YHVH from Sinai appeared
and from Seir He shone upon them; He radiated
from Mount Paran and He came from myriads of
holy ones; from His right hand, a fiery law for
them. See Zohar 1:198a, 243a; 2:81a, 84a–b,
135a, 206b, 223a; 3:176a.
On the connection between Torah and the
primordial light, see above, note 495.
781. This light is absorbed by 207
worlds… The word ‫( אור‬or), “light,” is numerically
equivalent to 207, alluding to the number of
worlds hidden on the right side, all suffused by
that light. These 207 worlds exist below Binah
(who is a Throne for the highest sefirotic
powers), along with 103 worlds on left, together
totaling 310 worlds stored away for the
righteous. The verse in Proverbs alludes to all
these worlds with the word ‫( יש‬yesh), substance,
whose numerical value is 310. Perhaps here the
two letters of ‫( יש‬yesh) also allude to ‫( ימין‬yamin),
“right,” and ‫( שמאל‬semol), “left.”
On the verse in Proverbs, see M Avot 5:19;
Uqtsin 3:12; BT Sanhedrin 100a; Pesiqta de-Rav
Kahana, nispaḥim, Vezot Haberakhah, 451;
Zohar 1:4b, 88a (ST), 156b (ST), 158a, 206a,
242b.
On the invisible delights awaiting the
righteous in the world that is coming, see BT
Berakhot 34b, in the name of Rabbi Yoḥanan: “All
the prophets prophesied only concerning the
days of the Messiah, but as for the world that is
coming, No eye has seen, O God, but You, [what
You will do for one who awaits You].”
782. ‫( יש‬Yesh), substance—310 worlds… All
of these are concealed beneath Binah, who is
known as “the World that is Coming.” The
primordial light of Ḥesed generates light and
power constantly—not only in the future world—
since otherwise life would cease.
On primordial light in the world that is
coming and on its continuous animating power,
see above at notes 494–96. Cf. the line in the
morning liturgy: “Lord of wonders, who renews
in His goodness every day continually the act of
Creation.”
The declaration in Psalms—‫( עולם חסד יבנה‬olam
ḥesed yibbaneh)—is usually understood to mean
Forever is love established, but here the young
husband offers a midrashic reading with a
kabbalistic twist: The world is built by love,
namely by the potent light of Ḥesed.
On this verse, see Mekhilta, Shirta 9; Sifra,
Qedoshim 10:11, 92d; Avot de-Rabbi Natan A, 4;
JT Yevamot 11:1, 11d; BT Sanhedrin 58b; Pirqei
de-Rabbi Eli’ezer 21; Midrash Tehillim 89:2;
Asher ben David, Peirush Shelosh Esreh Middot,
61; Zohar 1:230b; 2:79a; 3:77a, 133b (IR), 145b,
259b. Cf. Bereshit Rabbah 12:15; Vol. 3, p. 392–
93, n. 453.
On Binah as “the World that is Coming,” see
above, p. 22, n. 59.
783. This light was sown… God sowed the
primordial light of Ḥesed in the garden of Shekhinah,
arranging it there by the power of Yesod, known
as Righteous One and pictured as the divine
gardener.
The phrase ‫( גנתא דעדנוי‬ginta de-idnoi), “garden of
His delight,” plays on ‫( גן עדן‬gan eden), “Garden of
Eden,” or “Garden of Delight.” The phrase “seed
of truth” derives from Jeremiah 2:21, referring
metaphorically to Israel’s original pristine
nature.
On Yesod as Righteous One, see above, pp. 47–
48, n. 132. On Yesod as gardener, see Zohar 2:35a.
784. as a garden makes its sowings
spring up… The light sown within Shekhinah yields
fruit ceaselessly.
785. Of the time of exile… At such times,
the river of Yesod no longer receives the flow of
emanation from above and cannot enter the sea,
or garden, of Shekhinah. Still, the flowing light that
was originally sown in the garden continues to
yield fruit, as aftergrowth.
On the verse in Job, see Zohar 1:6b, 67a;
2:42b (Piq); 3:150b.
786. Now, you might say… Israel’s exile
prevents the consummation of the divine union,
so the fruit generated in the garden of Shekhinah is
not of the same quality as before; yet the sowing
is still productive.
787. Torah too is constantly sown…
generating offspring… For example, through
new interpretations, whose fruitfulness
nourishes the world. See OY; above, note 780.
788. And reproofs of discipline… God
empowers demonic forces to impose suffering
upon humans as a form of reproof and discipline.
The full verse in Genesis reads: He drove out
the human and placed east of the Garden of Eden
the cherubim and the flame of the whirling sword
to guard the way to the Tree of Life.
789. The beginning of this verse … What
connection is there between the beginning of the
verse, which mentions mitsvah and Torah, and the
end of the verse, which mentions reproofs of
discipline?
The young husband explains by referring to
two alternative versions of the Ten
Commandments. The first version reads: ‫זכור‬
(Zakhor), Remember, the Sabbath day to keep it
holy (Exodus 20:8). The second version reads:
‫( שמור‬Shamor), Observe, the Sabbath day to keep it
holy (Deuteronomy 5:12). For the kabbalist,
zakhor, remember, suggests ‫( זכר‬zakhar), “male,”
signifying the male divine potency (centered in
Tif’eret), whereas the alternative formulation,
shamor, observe, signifies the female, Shekhinah.
Further, zakhor, remember, implies the 248
positive commandments of Torah (since time-
bound positive commandments are generally
incumbent only on men), while shamor, observe,
implies the 365 negative commandments
(incumbent on women as well), together totaling
the 613 commandments of Torah. See above,
note 687.
Here the opening clause of the verse, For a
mitsvah is a lamp, alludes to Shekhinah (as explained
previously), who is “mystery of Observe” and
associated with the negative commandments.
The clause and Torah is light alludes to Tif’eret (as
explained previously), who is “mystery of
Remember” and associated with the positive
commandments. All 613 commandments are
safeguarded by the punishments decreed in the
Torah, which constitute reproofs of discipline.
Thus the verse reads harmoniously.
 790. Concerning the mystery of this
light… The light emanating from Ḥesed (through
Tif’eret) illumines the lamp of Shekhinah. Thus,
Aaron, who symbolizes Ḥesed, is instructed to
light up the lamps.
The verse in Numbers reads: When you light
up the lamps, opposite the front of the lamp
stand shall the seven lamps give light.
791. ‘Let there be light!’ And there was
light… Why doesn’t the verse conclude And it
was so, as with nearly all the other commands of
Creation? Because, the young man explains, Let
there be light refers to the primordial light of
Ḥesed on the right, while And there was light
refers to Gevurah on the left, which issued from
Ḥesed and was also light.

On the wording And there was light, see

Bahir 131 (190); Naḥmanides on Genesis 1:3;
Zohar 1:22b (TZ); 2:127b; TZ 30, 74a.
792. the first ‫( ויהי‬va-yhi), and there was…
The first occurrence of this word refers to the
left side, which is characterized by harsh
Judgment. From here originates the demonic
force, which appears in the form of the Angel of
Death and the evil impulse, darkening creatures’
faces. Therefore, the word va-yhi, and there was,
is not a sign of blessing, as indicated by the verse
‫( ויהי עשו‬Va-yhi Esav), Esau became [or: was], a
skilled hunter—which is interpreted to mean that
Esau played the role of the evil impulse,
seducing people to sin.
The word ‫( ויהי‬va-yhi), and there was [or: and it
happened] is apparently interpreted as ‫( וי היה‬vai
hayah), “there was woe,” or ‫( וי הי‬vai, hi), “woe,
wailing.” See BT Megillah 10b: “Rabbi Levi, or
some say Rabbi Yonatan, said, ‘This matter is a
tradition handed down to us from the Men of the
Great Assembly: Wherever is said ‫( ויהי‬Va-yhi), And
it happened, this expresses suffering.’… Rav Ashi
said, ‘Va-yhi, And it happened, sometimes
expresses this and sometimes not, while ‫ויהי בימי‬
(Va-yhi bi-ymei), And it happened in the days of,
always expresses suffering.’” See above, note
285.
The full verse reads: The boys grew up. Esau
became a skilled hunter, a man of the field, while
Jacob was a simple man, dwelling in tents. On
Esau’s hunting for human weakness and leading
others astray, see Midrash ha-Gadol, Genesis
25:27. Cf. Vol. 2, p. 273, n. 113.
793. God saw the light… This third
appearance of the word light (following the two
in the previous verse) alludes to Tif’eret, the
middle pillar, who mediates the conflict between
Ḥesed on the right and Gevurah on the left. Thus the
conclusion of this verse means that God
separated—and mediated between—the light
(Ḥesed) and the darkness (Gevurah).
On Tif’eret mediating the conflict, see Zohar
1:16b–17b, 19b; 2:24a.
794. Since there were five rungs… The five
occurrences of the word light in the description
of the first day of Creation (Genesis 1:3–5) allude
to the five sefirot issuing from the primordial light
of Ḥesed on the right: Gevurah, Tif’eret, Netsaḥ, Hod, and
Yesod (alternatively, Ḥesed through Hod). When
these five rungs were included in Gevurah on the
left, they were symbolized by water (originating
on the right side), and so the word water appears
five times in the description of the second day
(Genesis 1:6–8). Then the forces of right and left
were balanced by Tif’eret, symbolized by the
expanse, so this word too appears five times in
the description of the second day, indicating that
all five rungs now existed harmoniously.
Cf. Zohar 1:18a (Vol. 1, p. 135, n. 213);
above, note 616.
795. By these three, mystery of image of
Adam… The sefirotic configuration, which
appeared in the form of ‫( אדם‬adam), “a human,”
proceeded from a seed of light in Ḥokhmah, which
turned into water in the womb of Binah, and then
expanded.
According to one medieval theory (attributed
to Pythagoras and taught by Alcmaeon of
Croton), sperm derives from the brain. See
Anatomia Magistri Nicolai Physici, 85; Sekhel
Tov, Genesis 3:14; Bahir 104 (155); Isaac Caro,
Toledot Yitsḥaq, Genesis 4:1; Onians, The Origins
of European Thought, 108–22; Jacquart and
Thomasset, Sexuality and Medicine in the Middle
Ages, 52–60; Laqueur, Making Sex, 35; Biale,
Eros and the Jews, 106; idem, Blood and Belief,
89–90; Nuland, The Mysteries Within, 233–36;
Wolfson, Language, Eros, Being, 269–71; above,
pp. 93–94, n. 268; pp. 260–61, n. 200.
796. Similar to… a human… The human
being originates from a drop of semen, pictured
as light, which turns into water in the mother’s
womb and then expands into a fetus.
The second paragraph (“Once the form of the
image…”) apparently reverts to the sefirotic
Adam, who gestated into an expanse called
Heaven—alluding to Tif’eret, the sefirotic core. See
MM; MmD.
On seed as light, see Eliade, “Spirit, Light,
and Seed.” Genesis 1:6 reads in full: God said,
“Let there be an expanse in the midst of the
waters, and let it divide water from water.”
 797. Once the body was purified… Once
the sefirotic body was refined, the moisture that
remained turned into male and female demonic
forces—Samael and Lilith—who seduce humans
to sin and then accuse them.
On the image of smelting, see above, note
513; Scholem, Alchemy and Kabbalah, 38–40. On
muddy waters, see Sifrei, Deuteronomy 48;
Zohar 3:12a; ZḤ 30c–d.
798. ‫( מארת‬me’orot), lights—deficient… In
the opening words of God’s command on the
fourth day of Creation, the word ‫( מארת‬me’orot),
lights, is written without vavs, the vowel letters.
Such variant spelling is common in the Bible and
affects neither pronunciation nor the simple
meaning of the words. As construed here by the
young man, however, the deficient spelling
alludes to a lack: the light of Shekhinah (symbolized
by the moon) had diminished, and Her union with
Tif’eret (symbolized by vav) was disrupted. The void
was filled by demonic evil or “curse”: ‫מארה‬
(me’erah). (The form ‫[ מארת‬me’erat] means “curse of,”
as in Proverbs 3:33.) Such evil attacks little
children, infecting them with diphtheria.
As a sign that Shekhinah was restored to Her
fullness, the word me’orot, lights, is spelled more
completely (as in Genesis 1:15), indicating the
reunion of the divine couple, as Shekhinah
ascended to join Tif’eret, the expanse of heaven.
See JT Ta’anit 4:4, 68b: “On the fourth day
[of the week, Wednesday] they would fast for
infants, so that diphtheria not enter their
mouths. God said, ‘Let there be  ‫( מארת‬me’orot),
lights’—spelled ‫( מארת‬me’erat), curse.’”
See BT Pesaḥim 112b, Ta’anit 27b; Pesiqta
de-Rav Kahana 5:1; Soferim 17:4; Rashi on
Genesis 1:14; Zohar 1:1a, 12a, 19b, 33b–34a,
146a, 166a, 169a–b; 2:35b, 205a, 264b; 3:45a,
234a; ZḤ 69b–c (ShS). On diphtheria, see also BT
Berakhot 8a; Zohar 2:267b. On the diminishment
of the moon, see BT Ḥullin 60b quoted above,
note 230.
Genesis 1:15 reads in full: “They shall be for
lights in the expanse of heaven to shine upon the
earth.” And it was so. In the Masoretic text, the
word ‫( למאורת‬li-m’orot), for lights, is spelled with one
‫( ו‬vav). See Minḥat Shai, ad loc.
799. As for what I said… A seed of light
takes form and develops only in the female’s
womb. But what about these five rungs issuing
from Ḥesed (Gevurah through Yesod), which formed
the sefirotic image of Adam? Where did they take
shape? If you say that this took place within the
Divine Mother, Binah, who is known as “the World
that is Coming,” that cannot be, since no image
was fashioned until the letters of Creation
emerged from Binah and then assumed form.
Moreover, Binah (known as Elohim) is the Artisan
who fashioned everything externally, so how can
you say that the fashioning occurred within Her?
On fashioning with letters, see Sefer Yetsirah
2:2; above, note 556. For various interpretations
of this whole passage (extending to the bottom of
the page), see OY; MM; Soncino; Sullam; MmD.
800. And if you say, ‘In the lower
Female’… Nor can one say that the sefirotic
image of Adam formed within Shekhinah, the lower
Female, since She only emerged later as part of
the androgynous divine Adam.
On the androgynous nature of Adam, see
Bereshit Rabbah 8:1: “Rabbi Yirmeyah son of
El’azar said, ‘When the blessed Holy One created
Adam, He created him androgynous, as is said:
Male and female He created them (Genesis
1:27).’ Rabbi Shemu’el son of Naḥmani said,
‘When the blessed Holy One created Adam, He
created him with two faces. Then He sawed him
and gave him two backs, one on this side and one
on that.’”
See Plato, Symposium 189d–191d; Vayiqra
Rabbah 14:15 BT Berakhot 61a, Eruvin 18a;
Tanḥuma, Tazri’a 1; Tanḥuma (Buber), Tazri’a 2;
Midrash Tehillim 139:5; Zohar 1:2b, 13b, 34b–
35a, 37b, 47a, 55b, 70b, 165a; 2:55a, 144b, 176b
(SdTs), 178b (SdTs), 231a–b; 3:5a, 10b, 19a, 44b,
292b (IZ); Matt, Zohar: The Book of
Enlightenment, 217.
801. this mystery of Primordial Adam…
Primordial Adam was formed below Binah, outside
the realm of the upper Male and Female (Ḥokhmah
and Binah). The second supernal Adam was formed
from the seed of the first, within Shekhinah.
Primordial Adam was formed by the letters
issuing in a measured flow from Binah through the
primordial light of Ḥesed.
On Primordial Adam and the various images
of Adam, see Tishby, Wisdom of the Zohar, 1:295–
98. Cf. above, note 360. On “the second Adam,”
see TZ 19, 42a; 69, 110a; ZḤ 94c (Tiq); Tishby,
Wisdom of the Zohar, 1:306, n. 135; Liebes,
Peraqim, 40.
On the phrase “water intermingled with
water,” see JT Ḥagigah 2:1, 77a; Bereshit Rabbah
5:7; Vayiqra Rabbah 10:9; 27:4; Pesiqta de-Rav
Kahana 9:4; Shir ha-Shirim Rabbah on 2:2;
Tanḥuma, Vayaqhel 6, Emor 9; Pesiqta Rabbati,
add. 1:1; Vol. 1, pp. 318–19, n. 1565.
 802. After the Female was adorned for
Him… Once Shekhinah was separated from the
male part of the androgynous Primordial Adam
and they faced one another, He entered Shekhinah,
and within Her was formed His likeness: the
second supernal Adam.
Genesis 5:3 reads in full: Adam lived a
hundred and thirty years and he engendered in
his likeness, according to his image, and called
his name Seth. Here, Adam represents
Primordial Adam, while Adam’s likeness, Seth,
represents the second supernal Adam.
On the androgynous Adam, see above, note
800. On adorning Adam’s partner, see Bereshit
Rabbah 18:1: “YHVH Elohim built the rib [or: side]
(Genesis 2:22)…. It was taught in the name of
Rabbi Shim’on son of Yoḥai: ‘He adorned her like
a bride and brought her to him.’”
803. Similarly, below… With Adam, Eve,
and their offspring. According to a rabbinic
tradition, Cain was engendered by the sexual
union of the serpent and Eve. See Pirqei de-
Rabbi Eli’ezer 21: “The serpent-rider [Samael]
copulated with her and she conceived Cain.
Afterward Adam copulated with her and she
conceived Abel.” Cf. BT Shabbat 145b–146a:
“Rav Yosef taught: ‘… When the serpent
copulated with Eve, he injected her with ‫זוהמא‬
(zohama), filth [or: slime, lust].’”
Here the young husband indicates that the
serpent and Adam both united with Eve. The
letter ‫( ק‬qof)—which begins the name ‫( קין‬Qayin),
Cain—symbolizes the demonic power of the
serpent, which bore fruit in Eve’s womb with the
help of Adam. The verse in Genesis now implies
that Adam knew Eve carnally after the serpent
had already copulated with her—or, he knew
what the serpent had done—and he was not the
prime male force engendering Cain. Rather, Eve,
having been injected with the filthy refuse of the
serpent, conceived and bore Cain.
On the serpent’s role in engendering Cain,
see also Targum Yerushalmi, Genesis 4:1
(variants); Zohar 1:36b–37a, 52a, 54a–55a;
2:178a (SdTs), 231a; 3:76b; ZḤ 8c–9b, 63c (ShS);
Stroumsa, Another Seed, 38–53.
The letter ‫( ק‬qof) may also allude to ‫( קוף‬qof),
“ape,” symbolizing the demonic force. See above,
note 492. On the letter qof, see also Otiyyot de-
Rabbi Aqiva (Battei Midrashot, 2:398); Zohar
1:2b; 2:180b; 3:251b–252a; ZḤ 8c; above, note
561.
804. She continued bearing… Adam and
Eve’s second son, Abel, derived primarily from
the divine male potency, not from the serpent.
Yet here too, the verse does not read he
engendered, because the accusing serpent had
weakened Adam’s power by copulating with Eve
and engendering Cain. Still infected by the
serpent’s slime, Eve continued bearing, and Abel
too was tainted.
On Abel’s taint, see Zohar 1:55a. The verse
in Genesis reads: She continued bearing—his
brother, Abel [or: She bore as well his brother,
Abel], and Abel became a herder of sheep while
Cain was a tiller of the soil.
805. As soon as refuse was purged… After
the births of Cain and Abel, the demonic filth
faded, and the creative letters gave birth to
Adam and Eve’s third son, ‫( שת‬Shet), Seth. The
letters of his name signify the harmonious union
of the divine couple: the three prongs of the ‫ש‬
(shin) symbolize Ḥesed, Gevurah, and Tif’eret, while the
‫( ת‬tav), a feminine marker, symbolizes Shekhinah.
Tif’eret and Shekhinah, in perfect accord, generated
the pure soul of Seth.
Now, Genesis states that Adam himself
engendered in his likeness—whereas Cain and
Abel were not fully in his likeness and were
infected or tainted with the serpent’s slime
injected into Eve. Furthermore, Seth was named
by Adam—unlike Cain (and presumably Abel),
who were named by Eve when she still contained
slime.
See BT Eruvin 18b; Pirqei de-Rabbi Eli’ezer
22; Maimonides, Guide of the Perplexed 1:7;
Zohar 1:55a; 2:111b, 231b; ZḤ 8c–9b. The full
verse in Genesis reads: Adam lived a hundred
and thirty years, and he engendered in his
likeness, according to his image, and called his
name Seth. According to Genesis 4:25, Eve
named Seth.
806. Letters revolved further… Seth
engendered ‫( אנוש‬Enosh), Enosh, the letters of
whose name derive from both Adam and Seth.
The first letter, ‫( א‬alef), is the first letter of ‫אדם‬
(Adam). The second letter, ‫( נ‬Nun), is the letter
following the third letter of ‫( אדם‬Adam), ‫( מ‬mem).
The third letter, ‫( ו‬vav), is the second letter
following the second letter of ‫( אדם‬Adam), ‫( ד‬dalet)—
since the letter immediately following dalet, ‫( ה‬he),
had already been included in the name ‫( הבל‬Hevel),
Abel. The final letter of ‫( אנוש‬Enosh), ‫( ש‬shin), is the
first letter of his father, ‫( שת‬Shet), Seth.
807. What is the difference… The young
man associates the name ‫( אנוש‬Enosh), Enosh, with
the root ‫’( אנש‬nsh), “to be sickly, weak.” Enosh did
not possess power on his own but simply
restored or enhanced the qualities of “the earlier
ones,” apparently referring to Adam and Seth. In
Psalms and Job, the term enosh, “a human,”
reflects this lack of potency. Yet, the weak
physical nature of Enosh (or his suffering from
divine discipline) concealed a spiritual strength.
On the verse in Psalms, see BT Sanhedrin
38b (quoted above in note 632). The full verse in
Isaiah reads: YHVH delights in crushing him by
disease. If you make his soul a guilt offering, he
will see seed and prolong his days, and the
delight of YHVH will prosper in his hand.
808. Letters revolved further… Enosh
engendered ‫( קינן‬Qeinan), Kenan, who straightened
the crookedness of his ancestor, ‫( קין‬Qayin), Cain,
as indicated by the additional ‫( נ‬nun) in his name.
809. ‫( מהללאל‬Mahalal’el), Mahalalel… Son of
Kenan, who further enhanced the world. The first
letter of his name is the last letter of Adam’s. The
next two letters, ‫( ה ל‬he, lamed), are the first and
last letters of his ancestor’s name, ‫( הבל‬Hevel),
Abel. Since Abel was not wicked like Cain, only
the middle letter of ‫( הבל‬Hevel)—‫( ב‬vet)—was
changed, being transformed into ‫( א‬alef) and
included in ‫( מהללאל‬Mahalal’el).
810. the world became fragrantly firm…
Humanity improved and the world stabilized, but
the effect of Adam’s sin was not completely
overcome until Israel willingly received the
Torah at Mount Sinai. Meanwhile, the suffering
of the world was assuaged by Noah, who was
born in the tenth generation from Adam. Noah
the Righteous symbolizes Yesod (known as
Righteous One), and through him the lamp of
Shekhinah and the light of Tif’eret were united.

On the purifying effect of the revelation at

Mount Sinai, see BT Shabbat 145b–146a, in the
name of Rav Yosef: “When the serpent copulated
with Eve, he injected her with ‫( זוהמא‬zohama), filth
[or: slime, lust]. Israel, who stood at Mount Sinai
—their filth ceased. Star-worshipers, who did not
stand at Mount Sinai—their filth did not cease.”
See above, note 803. On the elimination of
the evil impulse at Sinai, see Shir ha-Shirim
Rabbah 1:15 (on 1:2); Pesiqta Rabbati 41; Zohar
1:52a–b; 2:183b, 193b; 3:97b (Piq); Moses de
León, Sefer ha-Rimmon, 139 (and Wolfson’s
note).
The expression “became fragrantly firm”
renders ‫( אתבסם‬itbassam), “was sweetened” or “…
firmly established.” The root ‫( בסם‬bsm) conveys
both senses. See above, note 338.
The full verse in Genesis reads: He called his
name  ‫( נח‬Noaḥ), Noah, as to say, “This one  ‫ינחמנו‬
(yenaḥamenu), will console us, for our work and for
the pain of our hands from the soil that YHVH
cursed.” See Genesis 3:17.
811. Now, Sirs, I am from Babylon… The
young husband reveals why he appeared not to
know much.
See above at notes 771, 777. On the theme of
coming from Babylon, see Zohar 2:174b; 3:158a.
Cf. Vol. 3, p. 352, n. 269. On “lions of Torah,” see
above, page 138; Yisraeli, Parshanut ha-Sod, 48,
92.
812. Rabbi Yose raised his voice… On the
name Rabbi Yose, see above, note 764.
In BT Pesaḥim 119a, secrets of Torah are
referred to as “things hidden by the Ancient of
Days.” See the rabbinic blessing in BT Berakhot
17a: “May your steps run to hear words of the
Ancient of Days!” See above, note 334.
 813. since I saw the suffering… The young
husband had resolved not to speak any words of
Torah for two months. Seeing that his new wife
and father-in-law were distressed over his
apparent ignorance, he vowed not to have sexual
relations with his wife (that is, not to follow “the
way of the whole world”) until he mastered
Grace after Meals (including apparently its
mystical significance). Even though he could
have had relations with her—either because he
really was learned, or because she was his wife—
he “did not want to go against their wishes.”
Apparently this means that having vowed not to
consummate the marriage, he did not want to
break his word to them, since he could not
display his true knowledge for two months.
See above at notes 771, 777. On the phrase
“as is the way of the whole world,” see Genesis
19:31: like the way of all the earth. “To go
against their wishes” renders the idiom ‫על דעתייהו‬
‫( למעבר‬le-mi’bar al da’taihu), “to transgress their minds
[or: their will, their opinion].”
814. Rabbi Yose and Rabbi Abba… On
these names, see above, note 764.
Dawn is approaching, and Rabbi Yose asks
the young man to welcome or hasten its arrival
with words of Torah.
815. He opened with Grace after Meals…
The young husband demonstrates his mastery of
the prayer that he supposedly did not know. See
above at note 771 and the earlier version of this
story in ZḤ 86c–d (MhN, Rut).
When the Temple stood and Israel made
pilgrimage to Jerusalem, they could actually eat
before YHVH and rejoice before YHVH. But how can
these verses possibly be fulfilled now?
 The full verse in Deuteronomy 14 reads: You
shall eat before YHVH your God, in the place that
He chooses to have His name dwell, the tithe of
your grain, your wine, and your oil, and the
firstborn of your cattle and your sheep, so that
you may learn to revere YHVH your God all the
days.
The full verse in Deuteronomy 27 reads: You
shall slaughter communion sacrifices and eat
there, and rejoice before YHVH your God.
816. Well, certainly so… One certainly can
eat and rejoice before YHVH, even now.
First, the young husband analyzes the
wording of the blessing over bread: “Blessed are
You, YHVH our God, King of the world, ‫( המוציא‬ha-
motsi), who brings forth, bread from the earth.”
He wonders why the word ha-motsi includes the
prefix ha, which usually serves as a definite
article but here functions as the relative pronoun
“who.” Although this ha is syntactically correct,
the young man questions the need for it here,
quoting two biblical verses where verbs
describing divine action lack the prefix ha.
He explains that the lack of the definite
article ha is appropriate for the concealed world
of Binah, which should not be announced and
openly identified by “the.” On the other hand, ha
is appropriate for Shekhinah, “the world that is
more revealed.” Divine names such as ‫האל הגדול‬
(ha-El ha-gadol), the great God—which designates
Ḥesed—also appear with ha, apparently because
they are more revealed than Binah Herself. In the
case of ha-motsi, as soon as a person offers this
blessing Shekhinah mysteriously appears, so the
prefix ha is perfectly fitting—indicating that it is
indeed possible to eat before YHVH.
 For various interpretations, see OY; Vital;
MM; Sullam; MmD. On motsi and ha-motsi in the
blessing over bread, see JT Berakhot 6:1, 10a;
Bereshit Rabbah 15:7; BT Berakhot 38a–b;
Midrash Tehillim 104:11; ZḤ 86d, 87b (both
MhN, Rut). On the sefirotic significance of ha-
motsi, see Zohar 1:2a; 3:98a (Piq), 231b, 272a–b
(RM); TZ 22, 68a. The verse in Jeremiah 10
reads: ‫( עושה‬Oseh), He makes, the earth by His
power.
817. here is included speaking words of
Torah… The phrase before YHVH in the verse in
Deuteronomy alludes to the identical phrase
verse in Ezekiel, from the prophet’s vision of the
restored Temple in Jerusalem, describing the
table for the Bread of the Presence. This verse
figures in a famous teaching on the importance
of speaking words of Torah at a meal. See M Avot
3:3, in the name of Rabbi Shim’on: “If three have
eaten at one table without speaking over it words
of Torah, it is as though they have eaten of
sacrifices to the dead, as is said: Surely all tables
are full of filthy vomit, without the Omnipresent
(Isaiah 28:8) [i.e., without discussing God’s
words]. But if three have eaten at one table and
have spoken over it words of Torah, it is as if
they have eaten from the table of the
Omnipresent, as is said: He said to me, ‘This is
the table that is before YHVH.’” See above, notes
592, 598.
818. Let me gulp down… One day when
Esau came back from hunting and saw that his
brother, Jacob, had prepared a lentil stew, he
said to him, Let me gulp down some of this red
red stuff, for I am famished. Here, Esau
represents the Other Side, which is
characterized by gluttony. One who strives to eat
in holiness must shun such behavior, which befits
(and would attract) the demonic force.
See Zohar 3:246a (RM); ZḤ 87b (MhN, Rut).
The full verse in Proverbs reads: A righteous one
eats to satisfy his appetite [or: soul], but the
belly of the wicked is [or: will be] in want—that
is, the wicked are never satisfied and always
crave more.
819. rather in words of Torah… See above,
note 817. On empowering God, see above, note
633.
820. You shall rejoice before YHVH—with
the cup of blessing… It is also possible to fulfill
this verse now, by rejoicing over the cup of
blessing, which is held during Grace after Meals.
“In a session of three” means when three
adult males have eaten together, in which case
the person leading Grace after Meals says, “Let
us bless Him of whose bounty we have eaten and
by whose goodness we live.” The inclusion of the
phrase “and by whose goodness we live” reflects
a Provençal and Sephardic custom, whereas
according to Ashkenazic practice only the
respondents recite these words.
The young man indicates that one should
direct these words toward the Ancient of
Ancients, the concealed and primordial realm of
Keter. Therefore this line is formulated in the third
person, “Let us bless Him of whose…,” rather
than “Let us bless You….” In grammatical
terminology, the third-person construction is
known as ‫( נסתר‬nistar), “concealed.”
On the cup of blessing, see BT Berakhot 51a–
b; above, notes 241, 660. On the formula to be
said when three have eaten, see M Berakhot 7:3;
BT Berakhot 50a. On the question of who says
the phrase “and by whose goodness we live,” see
ZḤ 87c (MhN, Rut); Vital; Nitsotsei Zohar; Ta-
Shma, Ha-Nigleh she-ba-Nistar, 61, 119. For the
full verse in Deuteronomy, see above, note 815.
821. ‘And by whose goodness’—not ‘from
whose goodness’… The wording “by whose
goodness” refers to Ḥesed on the right, who
generates bounty and goodness. The alternative
wording “from whose goodness” would refer to a
lower sefirah (apparently Yesod), that derives “from”
Ḥesed and conveys only some of its goodness. In
Grace after Meals one should emphasize Ḥesed
itself, “by whose goodness” the world is built and
sustained.
On “by whose goodness” as opposed to “from
whose goodness,” see BT Berakhot 50a; ZḤ 87c
(MhN, Rut).
See Psalms 89:3 (as understood
midrashically and kabbalistically): The world is
built by Ḥesed. See above, note 782.
822. Why is it called goodness… Ḥesed,
kindness?… Why is this sefirah called by both
these names? The young man explains that
“goodness” refers to when this sefirah is still self-
contained and does not yet emanate below,
whereas Ḥesed refers to when it flows and
bestows its goodness upon all.
The verse in Psalm 23 includes both these
aspects, first goodness, then kindness. Similarly,
the opening formula of Grace after Meals refers
to “goodness,” while the first complete blessing
(according to a variant version) reads “who
nourishes the whole world with kindness” and
concludes “Blessed are You, YHVH, who nourishes
all.”
 For the variant wording “who nourishes the
whole world with kindness,” see Mordekhai ben
Hillel, Sefer ha-Mordekhai, Berakhot 217; Joseph
Karo, Beit Yosef, Oraḥ Ḥayyim 187:1.
823. This is called Blessing of the Right…
The first blessing of Grace after Meals
corresponds to Ḥesed on the right. The Grace has
no place for harsh Judgment (on the left), which
explains why the cup of blessing should be held
in the right hand with no support by the left
hand.
The second blessing focuses on the land of
Israel, which symbolizes Shekhinah (the Land of the
Living), who should be joined to Ḥesed, so that
She can receive the flow of nourishment and
convey it to the world. This Blessing of the Land
refers to the covenant of circumcision and Torah,
which symbolize, respectively, Yesod and Tif’eret,
who are nourished by the goodness of Ḥesed and
help to perfect it by conveying its bounty below.
Women, who lack the sign of circumcision and
are not commanded to study Torah, are therefore
unable to recite Grace after Meals on behalf of
others or to lead others in reciting it.
On how to hold the cup of blessing, see
above, note 241. On the need to include
“covenant and Torah” in the second blessing of
Grace after Meals, see BT Berakhot 48b–49a;
Tosafot, Berakhot 20b, s.v. nashim. On the question
of women reciting (or enabling others to fulfill
their obligation to recite) Grace after Meals, see
M Berakhot 3:3; 7:2; BT Berakhot 20b; Tosafot,
ad loc., s.v. nashim; Maimonides, Mishneh Torah,
Hilkhot Berakhot 5:1; Zohar 2:190a; 3:19b, 191a;
ZḤ 87d (MhN, Rut); Sha’arei Teshuvah (Teshuvot
ha-Ge’onim), 345; Vital; Nitsotsei Orot; Ta-Shma,
Ha-Nigleh she-ba-Nistar, 128, n. 108.
 824. One should conclude: ‘for the land
and for the food’… The conclusion of the
second blessing of Grace after Meals alludes to
both Ḥesed (source of “food” and sustenance) and
Shekhinah (Land of the Living). By joining “the land
and… the food” in this line, one unites these two
rungs.
825. Spreading of goodness is ‫הודאה‬
(hoda’ah), Thanksgiving… This second blessing
of Grace after Meals begins with the word ‫נודה‬
(nodeh), “We thank” (You), and is a prayer of
hoda’ah, “thanksgiving,” thereby alluding to the
sefirah of Hod (Splendor). Hoda’ah, “thanksgiving,”
naturally relates to Ḥesed, for whose goodness
thanks is offered. Because of this—or because
Ḥesed spreads to Hod—by extension, Hod itself may
be called Ḥesed.
On Hod and hoda’ah, see Moses de León, Sheqel
ha-Qodesh, 46 (55); Gikatilla, Sha’arei Orah, 34b.
826. delights in Your right hand  ‫נצח‬
(netsaḥ), for eternity… The preceding paragraph
suggests that Hod is associated with Ḥesed on the
right side, or located there. Yet the verse in
Psalms implies that the sefirah of Netsaḥ, not Hod, is
in Your right hand. The young man explains that
every sefirah indicates its origin, and thus Hod
alludes to hoda’ah, “thanksgiving,” and the cause
of thanksgiving, namely the goodness and
kindness of Ḥesed on the right, where Hod is
rooted. He may also be implying that Netsaḥ
(which also means “victory”) alludes to Gevurah
(Power) on the left.
The full verse in Psalms reads: You will let
me know the path of life: satiety of joys in Your
presence, delights in Your right hand for
eternity.
 827. Netsaḥ is on the right… One might
claim that Netsaḥ, and not Hod, is linked with (and
located on) the right side. However, the verse in
Psalms reads: ‫( נעימות‬ne’imot), delights, in Your
right hand, and the verse in Samuel refers to
King David as ‫( נעים‬ne’im), sweet, singer of Israel.
Since David symbolizes Shekhinah, who tends
toward the left side, both ne’im and ne’imot refer to
the left, and the point of the verse in Psalms is
that ne’imot—signifying Netsaḥ on the left—is
included in Your right hand, because “every left
is included in mystery of right,” issuing from the
right and eventually harmonizing with it.
In Grace after Meals the blessing of hoda’ah,
“thanksgiving,” alludes to the origin of Hod in
Ḥesed, and to the spreading of the goodness of
Ḥesed through Hod to Shekhinah (Land of the Living).

Alternatively, the plural ne’imot, delights, may

imply both Netsaḥ and Hod. For various
interpretations of this passage, see Cordovero,
Pardes Rimmonim 17:4; OY (where Cordovero
revises his view); MM; Sullam; MmD.
On the question of Netsaḥ and Hod and their
placement on the left or the right, see Asher ben
David, Peirush Shem ha-Meforash, 101; Zohar
1:21b; ZḤ 44a; Moses de León, Sheqel ha-
Qodesh, 10–11, 46–48 (13–14, 55–59); idem,
Sefer ha-Rimmon, 82–83, and Wolfson’s note on
82:17. On the left being included in the right, see
above, note 699.
828. Why is there no left here?… In Grace
after Meals, why is there no blessing that
corresponds to Gevurah (or Din) on the left?
Because if there were, the demonic force, which
originates from this quality of harsh Judgment,
would be aroused.
 When Esau sold his birthright to Jacob, this
symbolized the ceding of the Other Side’s share
of holiness to Israel. Still, after each meal Israel
offers the Other Side a portion consisting of the
water with which one washes off the remnants of
food from his fingers. This dirty water is offered
to the Other Side to satisfy and appease him and
prevent him from interfering with Israel’s
attempt to consecrate the act of eating. If the left
side were mentioned in Grace after Meals, this
could arouse the Other Side. Thus he might
obtain not only the share of fingerbowl water but
also a share of holiness above, like a firstborn
who obtains a double share.
“Israel obtains above and Esau obtains
below” also implies that Israel is destined for
spiritual reward even if the Gentiles succeed in
controlling this world.
On fingerbowl water, see above, note 618. On
the theme of assuaging demonic powers by
offering them a portion, see above, p. 102, n.
291. On the firstborn receiving a double share,
see Deuteronomy 21:17.
829. Once this Land of the Living is
blessed… The first blessing of Grace after Meals
corresponds to Ḥesed, and the second to Shekhinah
(as well as Hod). Once these two blessings have
been recited, and Shekhinah (Land of the Living)
has thereby been blessed from Ḥesed on the right,
the Grace continues with a plea for the people
Israel and for the rebuilding of the Temple:
“Have compassion, YHVH our God, upon Israel
Your people and upon Jerusalem Your city … and
upon the great and holy House that bears Your
name…. Blessed are You, YHVH, who in His
compassion builds Jerusalem.”
 830. On Sabbath—so that Judgment may
not appear… In order to maintain the bliss of
Sabbath, a special paragraph is added on this
day to Grace after Meals: “May it be Your
pleasure to strengthen us, YHVH our God, by Your
commandments, and by the commandment of the
seventh day, this great and holy Sabbath…. May
there be no sorrow, grief, or sighing on our day
of rest….”
The word ‫( רצה‬retseh), “May it be Your
pleasure,” alludes to Netsaḥ, while ‫( והחליצנו‬ve-
haḥalitseinu), “and strengthen us,” alludes to Hod (or
hoda’ah, “thanksgiving”). This paragraph is
intended to ensure that both Netsaḥ and Hod (on
the left and the right) are suffused by Ḥesed and
become manifest as ‫( חסדי דוד‬ḥasdei david), acts of
love for David—namely conveying love to
Shekhinah, or Malkhut (Kingdom), who is symbolized
by King David.
Modim([We] thank) is a prayer toward the end
of the Amidah, and here it corresponds to hoda’ah,
or Hod.
On Retseh and Modim (both in the Amidah) as
respectively signifying Netsaḥ and Hod, see Moses
de León, Sheqel ha-Qodesh, 46 (55). On ḥasdei
david, acts of love for David, as signifying Netsaḥ
and Hod, see Zohar 1:8a, 219a; 3:16a, 21a; Moses
de León, Sheqel ha-Qodesh, 48 (59). For various
interpretations, see OY; Vital; MM; Sullam;
MmD.
831. ‘Grant peace’… This final blessing of
the Amidah (or the Prayer) concludes: “Blessed are
You, YHVH, who blesses His people Israel with
peace,” and is then followed by another
paragraph, which concludes: “He who makes
peace in His heights, may He in His compassion
make peace for us and for all Israel, and say,
‘Amen.’” This last line also appears near the end
of Grace after Meals. Peace symbolizes Yesod, who
unites the divine couple.
The fourth and final blessing of Grace after
Meals features the phrase (and thus is known as)
“who is good and does good.” Here, this implies
that all comes from Ḥesed on the right, who is
called “goodness.” (See above, notes 821–22.)
Yesod, who receives the flow from Ḥesed, is also
referred to as “good” or “goodness,” so the final
blessing of Grace after Meals (like the final
blessing of the Amidah) pertains to Yesod.
On “Grant peace” as signifying Yesod, see
Moses de León, Sheqel ha-Qodesh, 46 (55).
832. One who recites Grace after Meals…
The person who holds the cup of blessing and
leads the others in Grace after Meals receives
blessings first of all and is blessed with the entire
flow of bounty stimulated by the Grace. The word
salvations alludes to the powers of Ḥesed on the
right, which provide protection from all demonic
forces.
On the connection between the cup of
blessing and the right (hand), see above, notes
241, 823. The full verse in Psalms reads: I raise
the cup of salvations and invoke the name of
YHVH. See BT Berakhot 51b; Zohar 1:1a, 250a;
3:187b, 245a–b (RM). The quotation My own
right hand brought me salvation is a paraphrase
of Isaiah 63:5: My own arm brought me
salvation. Cf. Psalms 98:1: His own right hand
brought Him salvation.
833. You shall make the planks for the
Dwelling of acacia wood, upright… The
planks (or frames) of the Tabernacle, made of
acacia wood, symbolize the angels known as
seraphim. The young husband demonstrates this
association by verbal analogy: the word ‫עומדים‬
(omedim), standing or upright, describes both the
acacia wood used for the planks and the
seraphim seen by the prophet Isaiah.
The covering over the planks of the
Tabernacle is like a wedding canopy for the
union of Shekhinah and Tif’eret, while the planks
themselves are like seraphim surrounding the
canopy, so that Shekhinah’s partner, “supernal
Spirit,” may enter and join Her there. Similarly, a
bride on earth requires a beautiful canopy,
decorated in honor of Shekhinah, the heavenly
Bride.
On the analogy between seraphim and acacia
wood, see Pesiqta de-Rav Kahana 1:3; Shir ha-
Shirim Rabbah on 3:11; Shemot Rabbah 33:4;
35:6; Bemidbar Rabbah 12:8; Zohar 2:139a,
147b, 170a, 233b.
834. at every covenantal circumcision…
Elijah appears at every circumcision, and a
special chair must be prepared for him.
According to 2 Kings 2:11–12, the prophet
Elijah did not die a normal death but was carried
off to heaven in a chariot of fire. According to
Pirqei de-Rabbi Eli’ezer 29, when the Israelites
neglected the commandment of circumcision,
“Elijah, may his memory be a blessing, was
passionately zealous and adjured the heavens not
to send down dew or rain upon the earth.
[Queen] Jezebel heard and sought to kill him.
Elijah immediately prayed before the blessed
Holy One. The blessed Holy One said to him, ‘Are
you better than your ancestors? Jacob fled [from
Esau] and escaped…. Moses fled [from Pharaoh]
and escaped…. David fled [from Saul] and
escaped….’ Elijah immediately fled from the land
of Israel and escaped [to Horeb]…. The blessed
Holy One appeared to him and said, ‘What are
you doing here, Elijah?’ (1 Kings 19:9). He
answered, ‘I have been very zealous [for YHVH, the
God of Hosts, for the Children of Israel have
abandoned Your covenant]’ (ibid., 10). The
blessed Holy One said, ‘You are always zealous!
You were zealous in Shittim on account of sexual
immorality [Numbers 25; Elijah is identified with
the zealous Phinehas]…, and here, too, you are
zealous. By your life! Israel will not enact the
covenant of circumcision until you see it with
your own eyes.’ Because of this the sages
ordained that a seat of honor be arranged for the
Angel of the Covenant [Elijah; see Malachi 3:1].”
Traditionally at a circumcision the chair of
Elijah is placed at the right of the sandaq
(godfather) and left unoccupied. The mohel
(circumciser) declares in the opening prayer:
“This is the chair of Elijah, may his memory be a
blessing.”
See Halakhot Gedolot (according to Shibbolei
ha-Leqet 376:6); Sefer Ḥasidim, ed. Wistinetzki,
par. 585; Zohar 1:13a, 93a, 209b; 2:190a;
Shulḥan Arukh, Yoreh De’ah 265:11; Ginzberg,
Legends, 6:338, n. 103.
835. in honor of the bride—unidentified…
In this sentence the identity of “the bride” is not
specified, in order to imply both the earthly bride
and the heavenly Bride. Shekhinah ascends toward
Her partner through the power of seven sefirotic
blessings flowing from above, while the earthly
bride ascends toward the groom through the
seven blessings recited beneath the wedding
canopy. Only then is she called bride, and until
then the couple cannot consummate their union.
 BT Ketubbot 7b–8a records six wedding
blessings, to which is added the blessing over the
wine. See Kallah Rabbati 1:1. On the symbolism
of the seven wedding blessings, see Zohar 3:44b,
266b; ZḤ 88d-89a (MhN, Rut). On the bride
being forbidden to her husband without the
wedding blessings, see Kallah 1:1.
The seven wedding blessings are also linked
with Grace after Meals (which the young
husband has just expounded), since traditionally
they are again recited at the conclusion of the
Grace at the wedding feast.
 836. Those seven blessings…  Shekhinah
inherits seven blessings from Binah via Tif’eret. It
would seem that there are only six of these,
namely the sefirot from Ḥesed through Yesod.
However, the seventh is Binah Herself, who
sustains all those below. Similarly, there are six
wedding blessings preceded by the blessing over
the wine.
On the question of whether there are six or
seven wedding blessings recited under the
canopy, see the preceding note; Bezalel
Ashkenazi, Shitah Mequbbetset, Ketubbot 8a (in
the name of the disciples of Jonah ben Abraham
Gerondi); Ta-Shma, Ha-Nigleh she-ba-Nistar, 46.
837. Most blessings are over wine…
Numerous ritual blessings are recited over wine.
According to BT Berakhot 34b (in the name of
Rabbi Yehoshu’a son of Levi), in the world that is
coming the righteous will enjoy “wine preserved
in its grapes since the six days of Creation.” In
the Zohar, this wine symbolizes both the deepest
secrets of Torah and also the emanation stored
within, or flowing from, Binah, who is known as
“the World that is Coming.” She is the source of
joy.
The first of the seven wedding blessings is
“Blessed are You, YHVH our God, King of the
world, who creates the fruit of the vine.” The
wine symbolizes the flow from Binah to Shekhinah,
who is symbolized by the vine. The arousal of
divine passion is initiated by Gevurah on the left;
then Ḥesed, the right arm, embraces Shekhinah, and
Yesod or Tif’eret (the Tree of Life) unites with Her.

On “wine preserved in its grapes,” see Zohar

1:135b (MhN), 192a, 238b; 2:147a; 3:4a, 12b,
39b–40a, 93b, 100a (RM); ZḤ 28a–b, 64c (ShS);
Moses de León, Sefer ha-Rimmon, 130. On Binah
as “the World that is Coming,” see above, p. 22,
n. 59.
838. The second… The second of the seven
wedding blessings is “Blessed are You, YHVH our
God, King of the world, who has created all for
His glory.” The word “all” symbolizes Yesod, the
divine phallus and site of the covenant of
circumcision, who conveys the entire flow of
emanation, which courses through the various
sefirotic limbs, to Shekhinah (who is symbolized by
the vine and also known as “glory”). This flow
originates in Binah and appears first in Ḥesed on
the right before continuing to Yesod.
The fruitlessness of the left side is related to
the impotence of the demonic realm, which is
rooted in the left. See above, pp. 60–61, n. 176.
839. Afterward, left is embraced by
right… The third wedding blessing is “Blessed
are You, YHVH our God, King of the world, who
creates ‫( האדם‬ha-adam), the human being.” This
blessing corresponds to Tif’eret, who harmonizes
the polar opposites Ḥesed and Gevurah, and
constitutes the trunk of the sefirotic body,
“mystery of Adam.” Tif’eret, the middle pillar of the
sefirot, is also symbolized by Jacob, who embodied
the primordial beauty and power of Adam.
See BT Bava Metsi’a 84a: “The beauty of our
father Jacob resembled the beauty of Adam.” See
Zohar 1:35b, 142b, 145b–146a, 168a, 222a;
2:111a–b, 141b; ZḤ 37c, 65a (ShS).
840. The fourth is one pillar… The fourth
wedding blessing, which describes how the
human being is created in the divine image,
corresponds to the divine right thigh.
 The left thigh is linked with the fifth blessing:
“May ‫( העקרה‬ha-aqarah), the barren woman, greatly
rejoice at the gathering of her children to her in
joy. Blessed are You, YHVH, who causes Zion to
rejoice in her children.” The young husband
plays on aqarah, “barren woman,” and ‫( עקרא‬iqqara),
“essence.” The phrase ‫( עקרא דביתא‬iqqara de-veita),
“essence of the house,” is a related play on
Psalms 113:9: He sets ‫( עקרת הבית‬aqeret ha-bayit), the
barren woman of the house [or: the barren
woman in her house], as a happy mother of
children. Hallelujah!
Here the “essence of the house” is Shekhinah,
who delights in the ingathering of Her exiled
children—but also constantly in the influx of new
souls of Israel emanating from the sefirot above
Her. The two divine thighs (Netsaḥ and Hod) join
together and gather these souls, bringing them
“between the knees” (which also symbolize Netsaḥ
and Hod). This sefirotic pair is the source of
prophecy, and they provide joy to Shekhinah,
“essence of the house.” They are also pictured as
willow stems, which do not themselves yield
fruit; yet by gathering new souls from above,
they convey fruit (via Yesod) to Shekhinah. Netsaḥ and
Hod are also pictured as two testicles, conveying
seed to Yesod.
On the two divine thighs, Netsaḥ and Hod, and
the question of which is on the right and which is
on the left, see above, notes 825–27. On the
willow stems, see above, note 747.
On aqarah, “barren,” and iqqara, “essence,” see
Bereshit Rabbah 71:2; Pesiqta de-Rav Kahana
20:2; Tanḥuma (Buber), Vayetse 15; Bemidbar
Rabbah 14:8, 11; Zohar 1:29a–b, 50a, 149b,
154a, 157b, 158b, 223a; 2:44a; Moses de León,
She’elot u-Tshuvot, 44.
 841. The sixth: ‘companions and lovers’…
The sixth wedding blessing is “Give abundant joy
to companions and lovers [or according to
another reading: to the beloved companions], as
You gave joy to Your creation of yore in the
Garden of Eden [namely to Adam and Eve].
Blessed are You, YHVH, who gives joy to groom
and bride.”
Here the young husband identifies the
“companions and lovers” with the realm of Yesod,
or with Yesod and Shekhinah. Yesod is the cosmic
pillar, called Righteous, while Shekhinah is known
as Righteousness.
On Yesod as Righteous and as the cosmic
pillar, see above, note 725, and pp. 47–48, n. 132.
On Shekhinah as Righteousness, see above, note
381. On Righteous and Righteousness, see Zohar
1:32a (Tos), 34a, 49a, 182b, 246a; 2:57a, 147b;
3:26a, 68a, 69a, 105a, 115b, 165a, 236b, 287a,
297a.
842. The seventh sustains all… The final
wedding blessing is “Blessed are You, YHVH our
God, King of the world, who has created
jubilation and happiness, groom and bride….
Blessed are You, YHVH, who causes the groom to
rejoice with the bride.” The version of this
blessing in BT Ketubbot 8a (and in the standard
liturgy) includes twelve synonyms of, or nouns
related to, joy, rather than the ten listed here by
the young husband, who wishes to parallel the
ten sefirot.
This seventh blessing corresponds to Binah,
who sustains all the sefirot beneath Her. She
includes all “ten utterances,” namely all ten
sefirot, both those “above” (Keter, Ḥokhmah, and Binah
Herself) and those “below” (Ḥesed through
Shekhinah).All seven blessings and the entire
sefirotic flow reach Shekhinah, perfecting Her.
In each wedding ceremony, Israel reenacts
the sefirotic drama and stimulates it anew, since
the groom and bride represent the divine couple.
On the “ten utterances,” see M Avot 5:1:
“The world was created through ten utterances.”
On these utterances and the ten sefirot, see above,
note 647. On the ten types of joy, see ZḤ 89a
(MhN, Rut); MM.
843. Rabbi Yose and Rabbi Ḥiyya… On
these two names, see above, note 764.
844. you were in the Dwelling of that
Youth, Metatron… The young husband
represented or embodied the chief angel and
Prince of the World, Metatron, who is known as
Youth.
On Metatron as Youth, see above, notes 453,
726. On the Dwelling (or Tabernacle) of
Metatron, see Bemidbar Rabbah 12:12, in the
name of Rabbi Simon: “When the blessed Holy
One told Israel to erect the Dwelling, He hinted
to the angels that they too should construct a
Dwelling. When it was erected below, it was
erected above; and that is the Dwelling of the
Youth named Metatron, in which he offers up the
souls of the righteous to atone for Israel in the
days of their exile.” See above, note 337.
On Metatron as teaching in, or heading, the
heavenly Academy, see BT Avodah Zarah 3b;
Bereshit Rabbati 5:24; Sefer Ḥanokh (Beit ha-
Midrash, 2:115–16); Zohar 1:4a, 24a (TZ);
3:186a, 197b; ZḤ 36b (ST); Moses de León,
Seder Gan Eden, 134–35; Margaliot, Mal’akhei
Elyon, 98–100.
 Among the verses expounded by the young
husband is a verse related to the Dwelling (above
at note 833), and of course this section appears
as part of the Zohar’s commentary on Parashat
Terumah, which is entirely devoted to the Dwelling.
On the phrase “for two days and one night,” see
MM.
845. They arranged all those words…
They related to Rabbi Shim’on everything that
the youth had said.
The fact that Rav Safra never saw his son—or
at least never saw him after infancy—is
confirmed by the youth’s remark (above at note
811): “Now, Sirs, I am from Babylon, the son of
Rav Safra, though I was not privileged to know
my father.”
The phrase “that he would be privileged to
see him” renders ‫( דיזכי איהו ביה‬de-yizkei ihu beih),
literally “that he himself would merit him,”
meaning that he would be worthy of seeing him,
be privileged to see him, or be privileged to see
him grow up to become a lion of Torah. On “a
lion of Torah,” see above, note 811.
846. are all the children of Israel actually
taught… According to BT Avodah Zarah 3b, God
teaches schoolchildren (who have died). See
above, p. 15, n. 41.
847. Sometimes prophecy falls into the
mouths of children… See BT Bava Batra 12b,
in the name of Rabbi Yoḥanan: “Ever since the
day that the Temple was destroyed, prophecy has
been taken from the prophets and given to fools
and children.”
See Zohar 2:6b; ZḤ 9a (MhN).
 848. there is an explicit verse… According
to Kabbalah, the phrase pupils of YHVH alludes to
Netsaḥ and Hod, who receive from Tif’eret, known as
YHVH. This pair of sefirot are the source of
prophecy, so the verse in Isaiah now implies that
all your children will be on the rung of Netsaḥ and
Hod, known as pupils of YHVH, and thus they will
be able to prophesy.
On Netsaḥ and Hod as pupils of YHVH, see Zohar
3:61a, 90b, 91b; ZḤ 27d, 45b–c. The verse in
Isaiah reads: All your children will be  ‫למודי‬
(limmudei), pupils of [or: taught by], YHVH.
849. You shall make the planks… The
planks (or frames) of the Tabernacle, made of
acacia wood, symbolize the angels known as
seraphim. Rabbi Yitsḥak demonstrates this
association by verbal analogy: the word ‫עומדים‬
(omedim), standing or upright, describes both the
acacia wood used for the planks and the
seraphim seen by the prophet Isaiah.
See above, note 833. The context in Isaiah
(6:1–2) reads: In the year that King Uzziah died, I
saw my Lord, seated on a high and lofty throne,
the hem of His robe filling the Temple. Seraphim
were standing ‫( ממעל לו‬mi-ma’al lo), above Him [or: in
attendance on Him, or: above it, namely the
throne]. Each one had six wings: with two he
covered his face, with two he covered his legs,
and with two he flew.
850. But all the host of heaven stand…
This posture is not unique to the seraphim, as
demonstrated by the verse in Zechariah, which
describes angels in general as those standing.
On the angels having no joints (enabling
them to bend their legs or sit), see JT Berakhot
1:1, 2c; Shevu’ot 6:4, 37a; Bereshit Rabbah
65:21; Vayiqra Rabbah 6:3; Devarim Rabbah (ed.
Lieberman), p. 68; Pesiqta Rabbati 22, 114a;
Midrash Tehillim 1:2; Rashi on Ezekiel 1:7. Cf.
BT Ḥagigah 15a.
The verse in Zechariah reads: If you walk in
My paths and keep My charge, then you will
govern My house and guard My courts, and I will
let you move about among these standing here.
See Zohar 1:129b.
The verse in Kings, in which the prophet
Micaiah reports his vision, reads: I saw YHVH
sitting upon His throne, with all the host of
heaven standing by Him, on His right and on His
left.
851. ‫( מזמור לדוד‬Mizmor le-David)… ‫( לדוד מזמור‬Le-
David mizmor)… These titles, whose precise
meaning is unclear, alternate in Psalms. The
interpretation implied here is a reversal of the
rabbinic tradition in BT Pesaḥim 117a: “‫לדוד מזמור‬
(Le-David mizmor), To David, a psalm, indicates that
Shekhinah settled upon him [i.e., came to David and
inspired him] and then he exclaimed a song. ‫לדוד‬
‫( מזמור‬Mizmor le-David), A psalm, to David, indicates
that he exclaimed a song and then Shekhinah
settled upon him.” (The preposition ‫[ ל‬le] can
mean either “of or “to.”)
Here, according to Rabbi Yitsḥak, the
wording Mizmor le-David, A psalm of David, indicates
that Shekhinah—known as mizmor, a psalm—settled
upon David and then he sang. The alternate
wording—Le-David mizmor, Of David, a psalm—
would indicate that David sang first, and then
Shekhinah settled upon him.

See Midrash Tehillim 24:1, 3; Rashi on

Psalms 23:1; Jacob bar Sheshet, Meshiv Devarim
Nekhoḥim, 92; Todros Abulafia, Sha’ar ha-Razim,
48; Zohar 1:39b, 67a, 239a; 2:50a, 140a; Moses
de León, Sefer ha-Rimmon, 378–79.
852. why did Shekhinah precede?… In this
psalm David sings of God providing for him, so it
seems that he, and not Shekhinah, should come first
and make his request. Rabbi Yitsḥak explains
that Shekhinah came first to stimulate David’s
prayer for sustenance, since She is eager to
convey nourishment from above to the worlds
below.
853. providing a person’s nourishment is
as difficult… See BT Pesaḥim 118a, in the name
of Rabbi El’azar ben Azariah: “Human
sustenance is as difficult [to provide] as splitting
the Red Sea, as is written: Who gives food to all
flesh (Psalms 136:25), and near it: To Him who
cut the Red Sea into pieces (ibid., 13).”
See Bereshit Rabbah 97(98):3 (p. 1245);
Zohar 1:207b; 2:52b; 3:292b (IZ); ZḤ 86d (MhN,
Rut). “Two aspects” refers to two interpretations
of this rabbinic tradition.
854. all actions of the blessed Holy One
are according to justice… And therefore it is
difficult for God to nourish the wicked and the
sinners, who do not deserve His care.
On the world being based on justice and
truth, see M Avot 1:18, in the name of Rabban
Shim’on son of Gamliel: “The world stands on
three things: on justice, on truth, and on peace.”
On God judging humanity constantly, see
Tosefta Rosh ha-Shanah 1:13; JT Rosh ha-Shanah
1:2, 57a; BT Rosh ha-Shanah 16a; and the
following paragraph.
The phrase “from the horns of buffalo…”
appears in a description of God’s daytime
schedule in BT Avodah Zarah 3b, in the name of
Rav: “For the first three hours the blessed Holy
One sits engaged in Torah. For the second [three
hours] He sits and judges the whole world. Once
He sees that the world deserves to be destroyed,
He rises from the seat of Judgment and sits upon
the seat of Compassion. For the third [three
hours] He sits and feeds the whole world, from
the horns of buffalo to the eggs of lice. For the
fourth He sits and plays with Leviathan.” See ZḤ
86d (MhN, Rut).
855. But was splitting the Red Sea
difficult for Him?… God can instantly and
effortlessly accomplish whatever He wills.
The verse in Nahum alludes here to God
drying up the waters of the Red Sea, while the
verse in Amos alludes to God pouring the waters
back upon the Egyptians.
856. when Israel approached the sea…
The heavenly prince of Egypt challenged Israel’s
worthiness for the miracle of splitting the Red
Sea.
On the angelic challenge at the sea, see
Shemot Rabbah 21:7 (where Samael accuses
Israel); Midrash Avkir, 44 (where Uzza is the
Prince of Egypt), 46; Midrash Va-Yosha (Beit ha-
Midrash, 1:39–40 [a variant of the passage in
Avkir, 44], 46–47); Yalqut Shim’oni, Exodus 234
(where Samael accuses Israel), 241, 243; Zohar
2:56a; 3:101b; ZḤ 39d; Ginzberg, Legends, 6:7–
9, nn. 40–42.
Rahab is a mythical monster of chaos, whose
name (meaning “one who surges”) alludes to the
stormy sea. (See Isaiah 51:9; Psalms 89:11; Job
9:13; 26:12.) The name Rahab also appears as a
poetic designation for Egypt in Psalms 87:4; cf.
Isaiah 30:7. In rabbinic literature Rahab is
identified as Prince of the Sea. (See BT Bava
Batra 74b; Tanḥuma, Ḥuqqat 1; Tanḥuma
[Buber], Ḥuqqat 1; Bemidbar Rabbah 18:22.) On
Rahab appearing at the Red Sea, see Midrash Va-
Yosha (Beit ha-Midrash, 1:46–47); Sekhel Tov,
Exodus 14:21. These last two sources (along with
the biblical poetic connection between Rahab
and Egypt) may have influenced the Zohar’s
identification of Rahab as Prince of Egypt. See
also Margaliot, Mal’akhei Elyon, 286–88.
857. merit of Abraham… God would not
have split the sea for Israel had it not been for
the merit of Abraham, who rose early in the
morning to offer up his son Isaac.
See Mekhilta de-Rashbi, Exodus 14:24: “It
happened in the morning watch [that YHVH looked
out over the camp of Egypt in a pillar of fire and
cloud, and He panicked the camp of Egypt]. The
morning of our father Abraham had already
preceded them [namely Israel at the sea]:
Abraham rose early in the morning.” See
Mekhilta, Beshallaḥ 5; and below.
858. One did not draw near the other all
night… The simple meaning of the verse is that
the camps of Israel and Egypt did not draw near
[each] other all night. Here, Rabbi Yitsḥak
adopts a midrashic reading, according to which
the subject is camps of angels.
See BT Megillah 10b, in the name of Rabbi
Yoḥanan: “What is the meaning of the verse One
did not draw near the other all night? The
ministering angels [referred to as one and the
other in Isaiah 6:3] wanted to sing, but the
blessed Holy One said, ‘My handiwork is
drowning in the sea, and you are singing?’”
 See Eikhah Rabbah, Petiḥta 24; BT
Sanhedrin 39b; Tanḥuma (Buber), Beshallaḥ 13;
Shemot Rabbah 23:7; Midrash Tehillim 106:2;
Zohar 1:57b; ZḤ 71d (ShS).
The full verse in Exodus reads: It [namely the
pillar of cloud] came between the camp of Egypt
and the camp of Israel, and there was the cloud
and the dark, and it lit up the night, and one did
not draw near the other all night.
859. It happened in the morning watch…
As indicated above (note 857), the merit of
Abraham, who rose early in the morning to offer
up Isaac, saved Israel at the Red Sea, where in
the morning watch God panicked the camp of
Egypt and drowned them in the waters after
Israel had passed through safely.
Now Rabbi Yitsḥak adds another midrashic
motif. The mention of the sea returning ‫( לאיתנו‬le-
eitano), to its powerful flow, alludes to the water
returning ‫( לתנאו‬li-tna’o), “to its condition,” namely
the condition that God had stipulated with the
primordial waters at Creation: that they would
split at just this moment at the Red Sea, fleeing
before Israel, and then rush back, engulfing
Pharaoh’s army.
Finally, le-eitano, to its powerful flow, also
suggests le-Eitan, for Ethan, the Ezrahite, who is
identified with Abraham; and the phrase toward
morning underscores the association with
Abraham rising early in the morning.
Rabbi Yitsḥak concludes by repeating that
the splitting the sea was difficult for God because
He had to overcome the accusations against
Israel.
On le-eitano, to its powerful flow, and li-tna’o, “to
its condition,” see Bereshit Rabbah 5:5; Shemot
Rabbah 21:6; Zohar 2:49a, 56a, 198b.
On Abraham as Ethan the Ezrahite, see
Vayiqra Rabbah 9:1; BT Bava Batra 15a; Pesiqta
de-Rav Kahana 4:3; Zohar 1:230b; 2:110a. The
word ‫( משכיל‬maskil) is a literary or musical term
whose precise meaning is unclear. Ethan the
Ezrahite is probably the Temple singer and
musician mentioned in 1 Chronicles 15:17, 19.
See 1 Kings 5:11.
For the full text of Exodus 14:24, see above,
note 857. Exodus 14:27 reads in full: Moses
stretched out his hand over the sea, and the sea
returned, toward morning, to its powerful flow,
with the Egyptians fleeing toward it, and YHVH
tossed the Egyptians into the sea.
860. couplings are as difficult… as
splitting the Red Sea… At the sea the
Egyptians drowned, while the Israelites were
delivered. Similarly, sometimes a husband dies
and God arranges the widow’s remarriage,
producing both weeping and singing. In a case
where the second husband is wicked, this seems
unjust and “difficult before the blessed Holy
One.” However, God’s ways are mysterious and
there are deep reasons for such events, often
connected with the theory of reincarnation.
On the difficulties of divine matchmaking,
see Bereshit Rabbah 68:4; Vayiqra Rabbah 8:1;
BT Sotah 2a, Sanhedrin 22a; Pesiqta de-Rav
Kahana 2:4; Zohar 1:91b, 207b–208a, 229a.
On the connection between two husbands
and the theory of reincarnation, see Zohar 1:73b,
91b; 3:78b, 283b; above, pages 48–49, 52–62.
The full verse in Psalms reads: God sets the
lonely in homes, leads out captives in jubilation.
But the rebellious dwell in a parched land.
 861. ‘before,’ rather than ‘from before’…
Rabbi Yitsḥak focuses on the precise wording of
the rabbinic tradition: “[Matchmaking] is as
difficult before the blessed Holy One as splitting
the Red Sea.” The word “before” alludes to
Shekhinah, who stands and serves before Tif’eret,
known as the blessed Holy One. For Her,
matchmaking as well as providing nourishment
are indeed difficult, because these actions are
not under Her control, but rather under the
control of Tif’eret, although She carries them out
under His supervision. (Shekhinah is referred to
here as “He.”)
This constitutes the second interpretation of
why it is to difficult for God to provide
nourishment. (See above, note 853.) For the first
interpretation, see above at note 854.
For the wording “as difficult before the
blessed Holy One,” see Bereshit Rabbah 68:4;
Vayiqra Rabbah 8:1; Pesiqta de-Rav Kahana 2:4.
Actually, these sources speak only of
matchmaking, whereas the rabbinic traditions
about the difficulty of providing nourishment do
not include the phrase “before [or: for] the
blessed Holy One,” but read simply: “Providing
nourishment for a person is as difficult as
splitting the Red Sea.” See Bereshit Rabbah
97(98):3 (p. 1245); BT Pesaḥim 118a. On the
significance of “before,” see above, notes 600,
749.
862. That soul shall be cut off from
before Me… The context in Leviticus is a
prohibition against any priest approaching the
sacred donations of sacrificial animals while in a
state of ritual impurity.
Whereas “before the blessed Holy One”
refers to Shekhinah, from before Me refers to a
higher realm, Binah, who is known as “the World
that is Coming,” the source of all life.
Alternatively, from before Me refers to Yesod, the
ever-flowing river. Yet, these two interpretations
are not contradictory (“all is one”), since Yesod
conveys the joyous emanation from Binah to
Shekhinah.

Binahis also known as delightfulness of YHVH, a

description that appears in Psalms 27:4. See
above, note 20. On Binah as “the World that is
Coming,” see above, p. 22, n. 59. On the wording
from before, see above, notes 600, 749.
863. Jonah rose to flee… from before
YHVH… It is impossible to flee from God; but
according to a rabbinic tradition, Jonah fled from
the land of Israel in order to escape the burden
of prophesying against the wicked city of
Nineveh, since Shekhinah manifests Herself only in
the Holy Land. But if so, the verses in the book of
Jonah describing his flight should read before
YHVH (referring to Shekhinah), not from before YHVH
(referring to a higher realm).
Just as Shekhinah remained concealed within
the Holy of Holies and did not reveal Herself
outside the land of Israel, so a modest wife
traditionally does not venture outside the home.
On Jonah’s flight, see Mekhilta, Pisḥa 1, in
the name of Rabbi El’azar son of Tsadok:
“Shekhinah is not revealed outside the land [of
Israel], for it is said: Jonah rose to flee to
Tarshish from before YHVH (Jonah 1:3). Was he
fleeing from before YHVH? Has it not already been
said: Where can I go from Your spirit? [Where
can I flee from Your presence?] If I ascend to
heaven, You are there. [If I make my bed in
Sheol, here You are]… (Psalms 139:7–8). Rather,
Jonah said, ‘I will go outside the Land, where
Shekhinah is not revealed.’” See Pirqei de-Rabbi
Eli’ezer 10; Zohar 1:84b–85a, 121a.
On Shekhinah concealing Herself, see Zohar
1:84b–85a, 116; Moses de León, Sefer ha-
Rimmon, 359.
The full verse in Psalms reads: Your wife is
like a fruitful vine in the recesses of your house,
your children like olive shoots around your table.
See Tanḥuma, Vayishlaḥ 6; Seder Eliyyahu Rabba
18; Midrash Tehillim 128:3; Zohar 1:84b, 115b,
238a; 3:125b.
864. Well, certainly so: from before… This
precise wording is appropriate because prophecy
issues from a realm above (thus preceding and
from before) Shekhinah, namely from the sefirotic
pair of Netsaḥ and Hod, who settle upon Shekhinah
and convey prophetic inspiration through Her.
865. Therefore, couplings are difficult…
‘before’… Because neither matchmaking nor
providing nourishment are under the direct
control of Shekhinah, both of these are difficult
“before the blessed Holy One,” namely for
Shekhinah. (See above, note 861.) Therefore King
David began this psalm (relating to sustenance)
by invoking the divine name YHVH, which
designates the higher sefirah, Tif’eret: YHVH is my
shepherd, I shall not lack. There, the flow issuing
from Eden (symbolizing Ḥokhmah) never ceases.
Shekhinah receives the flow from above and
conveys it to the worlds below. Here She
“preceded,” settling upon David and inspiring
him to utter this psalm, in which he asked for
nourishment. See above, notes 851–52. The
image of the river derives from Genesis 2:10: A
river issues from Eden to water the garden….
 866. When this place receives
nourishment… When Shekhinah receives the flow
of sustenance from above and prepares to convey
it to the angels beneath Her (and then to all the
worlds below), the angels stir and cover their
faces with their wings.
On the angels covering their faces, see Isaiah
6:2 (describing the seraphim): Each one had six
wings: with two he covered his face, with two he
covered his legs, and with two he flew.
On three camps of angels dividing up Holy,
holy, holy…, see BT Ḥullin 91b; Zohar 3:252a
(RM); ZḤ 39b.
867. all are linked with one another… All
the camps of angels are interlinked, as were the
planks of the Dwelling. Both the angels and the
planks are described as standing. Each angel
includes his own quality and that of his fellow
angel.
In the Dwelling two tenons (or pegs) were
cut into the bottom of each upright plank and
were mortised into silver sockets. Here, Rabbi
Yitsḥak may be picturing a different
arrangement, in which the planks fit into one
another, each linked with her sister. See Sarna,
Exodus, 169; Encyclopaedia Judaica, 2nd ed.,
19:419.
Exodus 26:17 reads in full: Two tenons for
the one plank, each ‫( משלבות‬meshullavot), aligned [or:
parallel, joined, linked], with her sister; so shall
you do for all the planks of the Dwelling.
On both the planks and the angels standing,
see above, notes 833, 849. On the angels having
no joints, see above, note 850. On angels not
sitting, see BT Ḥagigah 15a. On their being
interlinked, see Zohar 2:56a–b; ZḤ 39b.
 868. Similarly, of Torah… Two who are
studying together teach one another and become
linked. Each obtains not only his own learning
but the insight of the other, and each is doubly
rewarded.
See Mishnat Rabbi Eli’ezer, 13, p. 243;
Tanḥuma, Terumah 2; Tanḥuma (Buber),
Terumah 1.
869. In meadows of grass… These allude to
the verdant sefirot from Ḥesed through Yesod, which
issue from Binah and whose center is Tif’eret,
symbolized by Jacob. Contrasted with these are
pastures of wilderness, namely of the demonic
realm.
870. Let the earth sprout grass—this is
below…  Earth symbolizes Shekhinah, so it seems
that the grass sprouted by Her is below the other
sefirot. Rabbi Yitsḥak explains that the grass
originates in the sefirotic meadows.
871. that river issuing from Eden… The
river of emanation issuing from Ḥokhmah. See
above, note 865.
872. He restores my soul—soul of David…
David the Psalmist is asking here not for the
restoration of his own soul, but rather for that of
his sefirotic rung, Shekhinah, who is known as “soul
of David.”
On the phrase “soul of David,” see 1 Samuel
18:1; 2 Samuel 5:8; Zohar 1:101a, 206a, 240a;
2:27a; 3:45b, 182a; Moses de León, Shushan
Edut, 348; idem, Sefer ha-Rimmon, 43; idem,
Sheqel ha-Qodesh, 61 (75).
873. YHVH will guide you always… The
verse reads: YHVH will guide you always; He will
satisfy ‫( נפשך‬nafshekha), your thirst [or: soul], ‫בצחצחות‬
(be-tsaḥtsaḥot), in parched regions, and invigorate
your bones. You will be like a well-watered
garden, like a spring whose waters do not fail.
The Zohar sometimes understands the rare
word ‫( בצחצחות‬be-tsaḥtsaḥot), in parched regions, to
mean “with radiancies,” based on the root ‫צחח‬
(tsḥḥ), “to gleam.” See Zohar 1:113b–114a (MhN),
141a, 224b; 2:142b, 210b.
874. You shall make fifty bronze clasps…
The full verse describes how the two halves of
the second layer of the roof covering of the
Dwelling are joined together: You shall make fifty
bronze clasps and bring the clasps through the
loops, and you shall join the tent together, that it
become one whole.
875. as night dusked… “Dusked” renders
the verb ‫( רמש‬remash), an apparently Zoharic
coinage based on ‫( רמשא‬ramsha), “evening.”
See Zohar 1:34b; 2:36b, 173a, 188a, 208a;
3:21a–b, 52a, 113b, 149a–b, 166b; ZḤ 7d (MhN),
25d (MhN), 28b (MhN).
“A garden canopy” renders ‫( גננא‬genana),
“bridal canopy,” apparently playing on, or
intended to mean, ‫( גינתא‬ginneta), “garden.” The
author may be imitating the midrashic pun
involving the corresponding Hebrew terms in the
context of the Dwelling. See Pesiqta de-Rav
Kahana 1:1; Shir ha-Shirim Rabbah on 5:1.
“The Sea of Tiberias” is the Sea of Galilee.
876. Great is YHVH… Great is our
Lord…  YHVH refers to a higher rung, Tif‘eret,
whereas ‫( אדונינו‬adoneinu), our Lord, refers to a
lower rung, Shekhinah, known as “Lord of the
whole earth.” She manifests Her power by
conducting the world.
 877. Count the stars, if you can count
them… The full verse, describing God speaking
to Abraham, reads: He took him outside and He
said, “Look up to the heavens and count the
stars, if you can count them.” And He said to
him, “So shall be your seed.”
878. The one who brings forth their
array… The verse, referring to the stars and
constellations, begins: Lift your eyes on high and
see: Who created these?
Rabbi El’azar indicates that everything on
earth is ruled by a star or planet, over which
presides an angel serving God.
See Bereshit Rabbah 10:6 (per Oxford MS
147), in the name of Rabbi Simon: “You cannot
find a single blade of grass below that does not
have a constellation [or: planet] in the sky,
striking it and telling it: ‘Grow!’”
See Maimonides, Guide of the Perplexed
2:10; Zohar 1:34a; 2:15b (MhN), 30b, 80b; 3:86a;
ZḤ 8b; Moses de León, Sefer ha-Rimmon, 181,
294; idem, Sefer ha-Mishqal, 135.
879. they appear no longer in this
world… As, presumably, with the two stars seen
by Rabbi El’azar and Rabbi Abba.
880. Book of Supernal Wisdom… A similar
book appears in Zohar 1:99b–100b.
“The children of the East” were famous for
their knowledge of astrology and magic. See
Qohelet Rabbah on 7:23; Pesiqta de-Rav Kahana
4:3; Tanḥuma, Ḥuqqat 6; Judah ben Barzillai,
Peirush Sefer Yetsirah, 159; Naḥmanides,
introduction to Commentary on the Torah, and
on Deuteronomy 18:10; Zohar 1:99b, 133b,
223a–b. Nearly all these sources quote 1 Kings
5:10: Solomon’s wisdom surpassed the wisdom of
all the children of the East.
The expression ‫( כוכביא דשרביטא‬kokhevayya de-
sharvita), “stars of a scepter,” plays on the rabbinic
term ‫( כוכבא דשביט‬kokheva de-shaveit), “a star that
flies,” a comet. See BT Berakhot 58b; Zohar
1:223b; 3:233a.
On the emergence of gold, see Zohar 1:249b–
250a; 2:24a–b, 236b; Moses de León, Sheqel ha-
Qodesh, 95 (121).
881. There are illnesses… Whose cure
depends upon radiation from a dazzling mirror.
The twentieth-century Ḥasidic rabbi Ḥayyim
El’azar Shapira of Munkacs equates this with X-
ray treatment.
See Vital; Ḥayyim El’azar Shapira, Divrei
Torah, 1:62, p. 75; 9:31, pp. 57–58; Nitsotsei
Zohar; Scholem.
On gazing into a mirror as a magical
technique, see Maimonides, Mishneh Torah,
Hilkhot Avodat Kokhavim 11:6. Cf. Naḥmanides
on Leviticus 18:19; Gikatilla, Peirush ha-
Merkavah, 47.
“Poisoning” is a conjectural rendering of
‫( קסטרין‬qasterin), a neologism whose meaning is
uncertain. In Zohar 3:83b (Piq), ‫( קסטורא‬qastora) is
parallel with ‫( פסולת‬pesolet), “dross.” In 2:31b,
‫( אקוסטורא‬aqustera) apparently means toxic “slag,”
probably deriving from ‫( קסטירא‬qastira), which is
based on Greek kassiteros, “tin.” See Vol. 4, p.
132, n. 230. Cf. Zohar 1:64b. For other
interpretations, see Derekh Emet; Sullam;
Scholem; MmD.
882. Book of King Solomon… This royal
volume is cited frequently in the Zohar. Here, it
probably alludes to the Lapidario (Lapidary), one
of many books translated from Arabic sources
under the patronage of King Alfonso the Wise of
Castile, who reigned from 1252–1284. The
Lapidario is based on the proposition that
specific stars influence the magical properties of
particular stones.
Alfonso the Wise was a devoted scholar and a
renaissance figure, so his book is attributed here
appropriately to Solomon the Wise. On the Book
of King Solomon, see above, p. 174, n. 97; above,
note 255. On the numerous books attributed to
Solomon, see Old Testament Pseudepigrapha,
1:956–57. On Alfonso’s Lapidario, see the
introduction to Bahler and Gatto’s edition: The
Lapidary of King Alfonso X the Learned, 1–18.
The full verse in Genesis (describing the sun,
moon, and stars) reads: God placed them in the
expanse of heaven to shine upon the earth.
883. You shall make fifty bronze clasps…
The full verse describes how the two halves of
the second layer of the roof covering of the
Dwelling are joined together: You shall make fifty
bronze clasps and bring the clasps through the
loops, and you shall join the tent together, that it
become one whole. This verse appears above at
note 874, introducing the story of Rabbi El’azar
and Rabbi Abba.
On the comparison of the clasps in the
Dwelling to the stars, see BT Shabbat 98b–99a:
“The clasps in the loops looked like stars in the
sky.”
See Baraita di-Mlekhet ha-Mishkan 2; JT
Megillah 1:11, 72c; Pesiqta de-Rav Kahana 1:3;
Shir ha-Shirim Rabbah on 3:11; Shemot Rabbah
35:6; Bemidbar Rabbah 12:8; Zohar 2:229a,
232a. For the clause “Whoever has never seen,”
see M Sukkah 5:1.
Exodus 26:6 reads in full: You shall make fifty
golden clasps, and you shall join the curtains to
one another with the clasps, and the Dwelling
will be one.
884. There are stars in the sky… “The
firmament where all stars are attached” refers to
the second lowest of the seven firmaments (or
heavens). See BT Ḥagigah 12b: “Rabbi Yehudah
said, ‘There are two ‫( רקיעים‬reqi’im), firmaments [or:
expanses, heavens]….’ Resh Lakish said, ‘Seven,
namely ‫וילון‬ (Vilon), Curtain; ‫רקיע‬ (Raqi’a),
Firmament; ‫( שחקים‬Sheḥaqim), Heaven; ‫( זבול‬Zevul),
Loft; ‫( מעון‬Ma’on), Dwelling; ‫( מכון‬Makhon), Site [or:
Foundation]; ‫( ערבות‬Aravot), Clouds…. Raqi’a,
Firmament, is the one in which sun and moon,
stars and planets are set.’”
Here the hundred stars in the hundred
windows complete the heavenly ‫( משכנא‬mashkena),
“Dwelling,” which parallels the earthly Dwelling.
On the stars as clasps, see the preceding note.
On the heavenly Dwelling, see above, note 337.
On the seven firmaments, see above, note
740. On the windows of heaven, see Pirqei de-
Rabbi Eli’ezer 6; Zohar 1:140b; 3:113a, 184b; ZḤ
15c (MhN). “Openings” renders ‫( משקופין‬mashqofin),
on which see above, note 338.
885. Stars in the night mingle… The
countless stars in the nighttime sky mingle with
the one hundred stars emerging from the second
firmament, and together (presumably) they all
sparkle and rule over this world.
886. kings of the nations will rise against
that side… Against the east, and these kings will
plunder that region’s riches and gold. “Similarly
on the other side” refers to the south, as
indicated above at note 884.
On the angelic princes ruling over the
nations, see above, p. 10, n. 27.
887. delivered His holy people from the
power… of stars… See BT Shabbat 156a:
“Israel is immune from planetary influence.”
See Bereshit Rabbah 44:10; Tanḥuma,
Shofetim 11; Zohar 1:78a, 90a–b; 3:148a, 281b
(RM); ZḤ 72b (ShS).
Daniel 2:21 reads in full: He changes times
and seasons, removes kings and establishes
kings; He gives wisdom to the wise, and
knowledge to the discerning. The full verse in
Jeremiah reads: Not like these [namely the idols]
is the share of Jacob, for He is the Former of all,
and Israel is the tribe of His inheritance; YHVH of
Hosts is His name.
888. a firmament above all these
firmaments… Above the seven firmaments
(listed above in note 884). This supreme
firmament contains the seven windows described
below and all the arrangements of the heavenly
Dwelling.
On the eighth ‫( רקיע‬raqi’a), “firmament” (or
“expanse, heaven”), see Zohar 1:85b–86a, 162b;
2:164b. “Chamber of the Dwelling” renders ‫דמשכנא‬
‫( אדרא‬iddera de-mashkena). Cf. above, notes 19, 47.
See also Pirqei de-Rabbi Eli’ezer 6, which lists
seven heavenly windows including one called ‫חדר‬
(ḥeder), “room, chamber.”
889. Window of Radiance… The power of
its star derives from the dross of holiness.
However, such astral powers do not rule over the
tribes of Israel.
 On the window called Radiance, see ZḤ 15c
(MhN). On the symbolism of smelting and dross,
see Scholem, Alchemy and Kabbalah, 38–40;
above, notes 513, 797. On Israel’s immunity from
the power of the stars, see above, note 887.
890. When the children of Judah
strayed… They began to believe that the power
of the stars, rather than God, defeated their
enemies. Jacob’s blessing to his son Judah
includes the verse Judah, you, will your brothers
acclaim—your hand on your enemies’ nape—your
father’s sons will bow to you. Members of this
tribe eventually interpreted your hand as
referring to the star called Hand emerging from
the Window of Radiance.
On the verse in Genesis, see Zohar 3:154a.
The verse in Kings reads: Judah did what was
evil in the eyes of YHVH. See Jeremiah 7:30: For
the children of Judah have done what was evil in
My eyes.
891. Sorcerers and magicians fear this
place… Although they excel in drawing down
astral powers, they are overwhelmed by this star.
See ZḤ 71c (ShS); Pirqei de-Rabbi Eli’ezer
42, David Luria’s marginal note 5. On drawing
down astral powers, see Maimonides, Guide of
the Perplexed 3:29; Zohar 1:99b–100a; 2:69a,
112a (above, p. 109, n. 310).
892. how do they know?… How do they
know that this star is ruling? Rabbi El’azar
explains that they know by a celestial sign. Yet
now astrologers do not know “the essence,”
apparently meaning the significance and origin
of this star’s power, as described above at note
889.
 The reference to sorcerers “decreasing in the
world” accords with the situation in Christian
Europe, where sorcerers were hunted down. See
Tishby, Wisdom of the Zohar, 1:72.
893. Window of the Nail… Malevolent
spirits emerge through this window, empowered
by the parings of fingernails or toenails. Such
parings were employed in sorcery.
On the significance and danger of nails, see
BT Mo’ed Qatan 18a, Niddah 17a; Zohar 1:20b–
21a; 2:76a, 208a–b; 3:79–b, 248b; Joseph ben
Shalom Ashkenazi, Peirush Qabbali li-Vreshit
Rabbah, 243–44; Trachtenberg, Jewish Magic
and Superstition, 219–22.
894. Gleam of the Lamps… The word ‫נגהא‬
(nogha), “gleam, brightness,” apparently refers to
Venus, which is known in Hebrew as ‫( נגה‬nogah),
the “gleaming” morning star. See Pirqei de-Rabbi
Eli’ezer 6.
895. Cluster of Henna… The phrase
appears in Song of Songs 1:14: A cluster of
henna is my love to me, in the vineyards of
Engedi.
896. drawing like a bucket… From the
“window called Well.” The wise find it difficult to
“reach a conclusion” about the true nature of
this star, and fittingly its name is unknown.
897. The sixth window is … called
Gleam… On this name, see above, note 894;
Pirqei de-Rabbi Eli’ezer 6; ZḤ 15c (MhN).
“Israel’s enemies” is a euphemism meaning
Israel, to avoid saying that “Israel will be in
distress.” In the verse from Daniel holy ones of
the Most High refers to Israel.
 898. its star will shine… On the Messianic
symbolism of the star, see the interpretation of
Numbers 24:17 (A star marches from Jacob) in JT
Ta’anit 4:5, 68d; Eikhah Rabbah 2:4; Eikhah
Rabbah (Buber) 2:2; Devarim Rabbah 1:20;
Tanḥuma (Buber), Devarim, add. 6; Naḥmanides
on the verse; Zohar 1:119a; 2:7b–8a; 3:212b. Cf.
Targum Onqelos and Targum Yerushalmi on the
verse; Revelation 22:16.
The full verse in Isaiah reads: On that day
the root of Jesse, standing as a banner for the
peoples—nations will seek him and his abode will
be glorious.
899. He opened… Rabbi El’azar asks why
the verse in Job speaks of ‫( אלוה‬Eloah), God, as ‫עושי‬
(osai), my Makers, rather than ‫( עושי‬osi), my Maker.
He explains that the plural refers to the divine
couple, Tif’eret and Shekhinah, who together
engender the human soul. Further, Shekhinah is
known as the divine “court of judgment.”
The divine name ‫( אלוה‬Eloah) is now construed
as ‫( אל‬El), God, who comprises ‫( ו‬vav) and ‫( ה‬he).
The letter vav, whose numerical value is six,
alludes to Tif’eret together with the five sefirot
surrounding Him (Ḥesed through Yesod). The letter
he, a feminine marker, alludes to Shekhinah.

On the phrase “Him and His court (of

judgment),” see Bereshit Rabbah 51:2, in the
name of Rabbi El’azar: “Wherever it is said And
YHVH, this implies: He and His court of judgment.”
See above, note 500.
On the verse in Job, see BT Eruvin 18b;
Zohar 3:23a–b, 284a. On Eloah, see also Zohar
1:94a; 2:96b, 97b. On the apparently plural form
osai, see Gesenius, Hebrew Grammar, §124k.
 900. Who gives songs in the night…
Referring to Shekhinah (symbolized by night), who
constantly sings the praises of Her royal beloved.
She is like a lamp whose flame is never still,
yearning to receive further joyous illumination.
In the Zohar “the King who possesses peace”
symbolizes the masculine divine potency,
spanning the entire configuration of sefirot from
Ḥokhmah through Yesod. This potency contains (or
“possesses”) Yesod, who is called “peace” because
He mediates between the right and left poles of
the sefirot, or because He unites Tif’eret with
Shekhinah. See BT Shabbat 152a, where Rabbi
Shim’on son of Ḥalafta refers to the phallus as
“peacemaker of the home.” On “the King who
possesses peace,” see above, notes 26, 340.
901. All those stars… The stars and the
angels appointed over them join Shekhinah in
praising Tif’eret, the blessed Holy One.
On the three divisions (or watches) of the
night, see BT Berakhot 3a–b. On the angels
singing during these watches, see Rashi on BT
Berakhot 3a, s.v. i qa-savar; Zohar 1:188b–189a,
231a; 2:195b–196a; ZḤ 5d–6a (MhN), 88a (MhN,
Rut); Moses de León, Sefer ha-Rimmon, 403;
idem, Sheqel ha-Qodesh, 70–71 (88–89).
902. In the beginning of the night… As
darkness falls, the demonic powers “demand the
ways of the house of the King,” which apparently
means that they seek to know what has been
decreed above, so that they can execute
judgment on earth.
See OY; MmD. For other interpretations, see
MM; Soncino; Sullam; Tishby, Wisdom of the
Zohar, 2:518. On the verb “dusks,” see above,
note 875.
 903. the flavor of death… Sleep, which
according to BT Berakhot 57b, is “one-sixtieth of
death.” Now that the impure powers have
descended to earth, the angels are unimpeded
and can rise higher to praise God through the
three watches of the night.
On sleep being one-sixtieth of death, see
Zohar 1:36a–b, 53b, 169b, 184b, 207a; 2:215b;
3:119a, 120b, 156b, 234b, 260a; Moses de León,
Sefer ha-Rimmon, 52–53.
904. Supernal angels… repulse the Other
Side… By descending to earth and casting sleep
(a taste of death) upon the world, the angels
relegate the demonic (deathly) force to rule
humanity. This frees the angels to approach God
directly and praise Him.
On the Holy Land being protected from
demonic forces, see above, note 65.
905. Similarly, Israel below… By various
stratagems, the people of Israel offer a portion to
the Other Side, preoccupying it so that they can
draw near to God unimpededly.
On assuaging demonic powers by offering
them a portion, see above, p. 102, n. 291; note
618; OY; MmD.
906. Granted, below… Naturally, here on
earth demonic forces accuse humanity of sin and
it is necessary to repel or preoccupy the Other
Side; but what kind of demonic accusation exists
above, preventing the angels from offering praise
and requiring them to repulse the enemy?
Rabbi El’azar explains that above there is not
accusation but rather a clash of impure spirit and
holy spirits.
 907. his castle ‫( קוסטרוי‬Qusteroi), deriving from
Latin castrum (pl. castra), “castle, fortress,
military camp.”
908. When holy angels come… They fear
becoming defiled by the demonic power, but by
casting sleep upon the world they distract that
power and can enter holiness. See above at note
904.
909. Look, they are all fire… The fiery
angels, by nature, are not susceptible to
defilement, so why would they fear the impure
spirit?
Rabbi El’azar explains that there are two
types of angels: the ones composed of spirit, who
stand outside the highest heavenly palaces and
serve as divine messengers, and the ones
composed of fire, who stand within. The angels of
spirit are impeded by the spirit of impurity, so
they must act to thwart it, whereas the angels of
fire repel impurity effortlessly.
According to rabbinic tradition, fire, which
purifies the impure, is not susceptible to
impurity. See BT Berakhot 22a, in the name of
Rabbi Yehudah son of Beteira.
The verse in Psalms reads: ‫רוחות משרתיו אש לוהט‬
‫( עושה מלאכיו‬oseh mal’akhav ruḥot, mesharetav esh lohet),
whose simple meaning is: He makes winds His
messengers, flaming fire His ministers. Here,
Rabbi El’azar adopts a midrashic reading that
follows the precise order of the words: He makes
His angels spirits [or: winds], His ministers
flaming fire.
See Pirqei de-Rabbi Eli’ezer 4: “When they
are sent by His word they are made into winds,
and when they minister before Him they are
made into fire, as is said: He makes His angels
winds, His ministers flaming fire.”
See Tanḥuma, Ḥayyei Sarah 3; Maimonides,
Mishneh Torah, Hilkhot Yesodei ha-Torah 2:4;
Jacob ben Sheshet, Meshiv Devarim Nekhoḥim,
77; Zohar 1:40b (Heikh), 81a (ST), 101a, 144a;
2:10a, 98b, 229b; 3:126b, 152a; ZḤ 10a (MhN),
81b (MhN, Rut). On the angels who stand
outside, see Zohar 1:231a.
910. There are three watches… During
each of which certain camps of angels offer
praise. Their master is Shekhinah, or Malkhut
(Kingdom), who is symbolized by King David and
known as “lamp of David.” She glows
continuously, glorifying Her royal spouse.
On the three watches of the night and their
corresponding camps of angels, see above, note
901. On Shekhinah as “lamp of David,” see above at
note 768. On the verse in Job, see above at note
900.
911. Where is God, ‫( עושי‬osai), my
Makers?… The apparently plural form osai,
literally my Makers, alludes to the divine couple,
Tif’eret and Shekhinah, who engender the human
soul, just as the human body is engendered by a
husband and wife. Similarly the plural wording in
Genesis, Let us make a human in our image,
according to our likeness, alludes to Tif’eret and
Shekhinah.

See BT Niddah 31a: “There are three

partners in [the creation of] a human being: the
blessed Holy One, his father, and his mother.”
On osai, my Makers, see above, note 899. On
the androgynous nature of the spirit, see Zohar
1:85b, 91b. Cf. 2:99b. On the androgynous
nature of Adam, see above, note 800. On the
sefirotic significance of the plural wording in
Genesis, see Zohar 1:13b, 34b, 47a; 2:55a; 3:35b.
Cf. Bereshit Rabbah 8:3.
912. Concerning the night… Rabbi El’azar
poses a challenge to himself, and the argument
seems to be as follows: “You have just said
(above at note 902) that as night falls evil spirits
begin to haunt the world. But how can this be?
For we know that evil spirits emerge from the
north (symbolizing harsh Judgment) and that the
north wind prevails at midnight, so those evil
spirits should rule then, not at the beginning of
the night. Furthermore, as night falls the south
wind (associated with Ḥesed) prevails, so no evil
spirit should appear then at all.”
On north as the realm of evil spirits, see
Pirqei de-Rabbi Eli’ezer 3, quoting Jeremiah
1:14: From the north evil will be let loose. See
Bahir 109 (162); cf. Bemidbar Rabbah 2:10.
913. if not for the south… Rabbi El’azar
explains that as night falls the power of the south
(symbolizing Ḥesed) restrains the demonic force,
which otherwise would destray the world. This
demonic force does arouse then—but not with
the full power of the north, rather with the power
of the west, symbolizing Shekhinah, who is
associated with the night and tends toward the
left side. She gathers the world in sleep.
On the various winds and their prevailing
times, see BT Berakhot 3b, Yevamot 72a, Gittin
31b; Arukh, s.v. kinnor; Rashi on BT Berakhot 3b,
s.v. kinnor; idem on BT Sanhedrin 16a, s.v. kinnor;
ZḤ 13a–c (MhN); Vital; MM; Nitsotsei Zohar. On
Shekhinah and the west, see BT Bava Batra 25b, in
the name of Rabbi Yehoshu’a son of Levi:
“Shekhinah is in the west.”
 914. Rabbi El’azar and Rabbi Abba
entered the house… They had been sitting that
evening in a garden by the Sea of Galilee. (See
above at note 875.) Apparently, after entering the
house they slept briefly and then rose precisely
at midnight to study Torah.
On rising at midnight to study Torah, see BT
Berakhot 3b: “Rabbi Shim’on the Ḥasid said,
‘There was a harp suspended above [King]
David’s bed. As soon as midnight arrived, a north
wind came and blew upon it, and it played by
itself. He immediately arose and engaged in
Torah until the break of dawn.’” See Psalms
119:62.
In the Zohar this legendary custom is
expanded into a ritual. At midnight, God delights
in the souls of the righteous in the Garden of
Eden, and those who study Torah here below
partake of this joy. Kabbalists are expected to
rise at midnight and adorn Shekhinah with words of
Torah in preparation for Her union with Tif’eret.
See above, note 74.
915. how does He delight?… The arousal of
delight involves both the divine couple and the
souls of the righteous. At the moment of
midnight the divine left hand (Gevurah) caresses
Shekhinah (known as Assembly of Israel). She, in
turn, expresses Her affection toward Her divine
partner by offering Him the virtuous deeds
performed by the righteous during the day that
has just ended.
The notion that passionate arousal begins on
the left is often linked with Song of Songs 2:6:
His left hand beneath my head, his right
embracing me. See, e.g., above at note 837. On
Assembly of Israel as a name of Shekhinah, see
above, p. 24, n. 68.
 916. One Name engraved with thirty-two
letters… According to Vital (Haggahot
Maharḥu), this name consists of the full spellings
of ‫( אהיה‬Ehyeh), ‫( יהוה‬YHVH), and ‫( אדני‬Adonai): ‫הא יוד הא‬
‫( אלף‬alef, he, yod, he), ‫( יוד הא ואו הא‬yod, he, vav, he), ‫נון יוד‬
‫( אלף דלת‬alef, dalet, nun, yod). See OY; Nitsotsei Orot.
917. Hallelujah… The word ‫( הללויה‬haleluyah)
comprises two elements: the divine name ‫( יה‬Yah)
and the directive ‫( הללו‬halelu), “praise!”
See BT Pesaḥim 117a, in the name of Rabbi
Yehoshu’a son of Levi: “The book of Psalms was
uttered with ten expressions of praise. … The
greatest of them all is ‫( הללויה‬haleluyah), for it
embraces Name and praise simultaneously.”
Perhaps ‫( הללויה‬haleluyah) is “totality of the holy
supernal Name” because ‫( הלל‬hallel), “praise,”
alludes to Shekhinah—who constantly offers praise
to the blessed Holy One and is symbolized by the
final letter ‫( ה‬he) of ‫( יהוה‬YHVH)—and the remaining
letters of ‫( הללויה‬haleluyah) consist of the rest of
YHVH: ‫( י‬yod), ‫( ה‬he),‫( ו‬vav). See Nitsotsei Orot;
MmD. For other interpretations, see OY; Or ha-
Ḥammah, 201c; Sullam.
On the significance of haleluyah, see Zohar
1:178b, 232b; 3:101a, 120a; Moses de León,
Sefer ha-Rimmon, 64, 378; Minḥat Shai on the
verse. The full verse in Psalms reads: Hallelujah!
I praise YHVH wholeheartedly, in the council of the
upright and the assembly.
918. ‫( אודה‬Odeh), I praise… This psalm is a
short acrostic, each half line beginning with a
different letter of the alphabet in sequence.
Rabbi El’azar refers to the acrostic format as
“the mystery of the alphabet.” He distinguishes
between this type of acrostic and a long acrostic,
in which each full verse (or a number of
sequential verses) begin with a different
alphabetical letter in sequence (e.g., Psalms 34,
119, 145). The alphabetical letters of a long
acrostic are “upper letters” deriving from Binah,
“the upper world,” whereas the alphabetical
letters of a short acrostic are “small letters”
deriving from Shekhinah, “the lower world.”
“Thirty-two paths” refers to “thirty-two
wondrous paths of Wisdom,” mentioned in Sefer
Yetsirah 1:1–2, which include the twenty-two
letters of the alphabet and the ten sefirot.
On the small and large letters, see Zohar
1:3b, 159b; 2:132a–b, 180b, 205b, 228b; 3:2a,
220a; ZḤ 66c (ShS), 74c–d (ShS).
919. ‫( בכל לבב‬be-khol levav), wholeheartedly…
The normal spelling of the biblical word for
“heart” is ‫( לב‬lev), with one ‫( ב‬vet); in the less
common spelling, ‫( לבב‬levav), the double ‫( ב‬vet)
symbolizes the two impulses.
See M Berakhot 9:5: “One must bless [God]
for the evil just as he blesses for the good, as is
said: You shall love YHVH your God with all your
heart, with all your soul, and with all your might
(Deuteronomy 6:5). With all  ‫( לבבך‬levavekha), your
heart—with both your impulses: the good
impulse and the evil impulse. With all your soul—
even though He takes your soul. With all your
might—with all your wealth. Alternatively, with
all  ‫( מאדך‬me’odekha), your might—for whatever ‫מדה‬
(middah), measure, He metes out to you, ‫לו במאד מאד‬
‫( הוה מודה‬heveh modeh lo bi-m’od me’od), give Him thanks
exceedingly.”
One should acknowledge, and be grateful for,
both the good and the bad, which derive,
respectively, from the side of the good impulse
and the side of the evil impulse. Both originate
ultimately from the divine source and are part of
God’s plan.
On be-khol levav, see Zohar 1:178b. On serving
God with the evil impulse, see above, note 704.
On the word ‫( מאד‬me’od), often translated in
Deuteronomy 6:5 as might, see above, note 696.
On the blessing “who is good and does good,”
see BT Berakhot 60b; above, note 831.
920. ‫( בסוד‬Be-sod), In the council…In
mystery… The word ‫( סוד‬sod) means both “secret”
(or “mystery”) and “council.” Rabbi El’azar
adopts the meaning “mystery” and apparently
reverses the order of the words: In the upright,
mystery. Those who are upright know, contain,
and constitute God’s mystery; by their devotion,
God is mysteriously unified.
921. And the assembly… Referring to the
masses of Israel, who offer praise alongside the
upright.
According to rabbinic exegesis, the word ‫עדה‬
(edah), assembly, refers to a group of ten. Here,
Rabbi El’azar applies this interpretation to the
verse in Psalms, which thus refers to praising
God in a minyan. The public acknowledgment of
God’s miraculous acts glorifies Him.
On edah as signifying a group of ten, see M
Sanhedrin 1:6; Tosefta Sanhedrin 3:7; Sifrei,
Numbers 160. On edah as referring to a minyan,
see BT Berakhot 6a. Cf. BT Berakhot 54b;
Midrash Tehillim 107:5 (both quoting Psalms
107:32). On “publicizing the miracle,” see Zohar
2:41a (Piq).
The full verse in Ezekiel reads: I will display
My greatness and My holiness, and make Myself
known [or: I will be magnified and sanctified and
made known] in the eyes of many nations, and
they will know that I am YHVH.
922. Let every soul praise Yah… Each soul
issues from Shekhinah, who is pictured as a cosmic
body containing all souls. What is the higher
source where souls originate? The realm of
Wisdom, known by the divine name Yah. Wisdom
branches into thirty-two paths and is also known
as Holy Spirit.
The designation of Shekhinah as Body derives,
at least in part, from a Talmudic teaching in the
name of Rabbi Assi (BT Yevamot 62a): “The Son
of David [i.e., the Messiah] will not come until all
souls in the body have been depleted.” “The
body” is the heavenly treasure-house of unborn
souls. In the Zohar the treasure-house of unborn
souls is located in the Garden of Eden, though it
is sometimes identified with Shekhinah, who gives
birth to the soul. See above, note 651.
According to Sefer Yetsirah 1:1–2, the
“thirty-two wondrous paths of Wisdom” include
the twenty-two letters of the alphabet and the
ten sefirot. The verse in Psalms reads: Let ‫כל הנשמה‬
(kol ha-neshamah), all that has breath [or: every
soul], praise Yah. Hallelujah!
923. his eyes streamed… Rabbi Shim’on
wept because he was revealing secrets that even
Moses hesitated to disclose.
The entire precious flow of emanation is
conveyed by one “key,” apparently referring to
the link between Ḥokhmah and Binah. Even Moses
did not reveal what is hidden in the spring
issuing from this deep sefirotic realm until he
was about to die. On that very day, Moses’ days
were completed and fulfilled, and these days
themselves “drew near” the secret spring.
 On the relation between Rabbi Shim’on and
Moses, see Huss, Ke-Zohar ha-Raqi’a, 11–42;
above, note 506. On the single key, see Zohar
1:3b; 2:110b–111a, 177a (SdTs); 3:250a. On days
“drawing near,” see Zohar 1:224a. The full verse
in Deuteronomy reads: A hundred and twenty
years old I am today. I can no longer sally forth
and come in, and YHVH has said to me, “You shall
not cross this Jordan.” On the precise wording
today, see Sifrei, Deuteronomy 2; BT Rosh
Hashanah 11a, Sotah 13b.
The phrase “in radiant garments” is a
conjectural rendering of ‫( בקזפיטן דקורדיטי‬be-qazpitan
de-qurditei). The neologism qazpitan may mean “ray.”
Cf. the neologistic phrase ‫( קסטיפא דשמשא‬qastipha de-
shimsha), which apparently means “ray of the sun”
(Zohar 3:283b). See 1:167a, 201b (Vol. 3, p. 10,
n. 69; pp. 235–36, n. 345); Bei’ur ha-Millim ha-
Zarot, 189; Liebes, Peraqim, 345–48.
The word qurditei apparently derives from ‫כרדוט‬
(kardut), based on Greek cheiridotos, “a sleeved
tunic.” See Targum Yonatan, 1 Samuel 2:18; 2
Samuel 6:14; Bei’ur ha-Millim ha-Zarot, 190;
Luria, Va-Ye’esof David , s.v. qanditei; Vol. 4, p. 447,
n. 295.
Cf. the Zoharic neologism ‫( קלדיטין‬qalditin),
based on the rabbinic term ‫( אקלידא‬aqlida), which
derives from Greek kleida, “key,” a word that
appears here right before this perplexing phrase.
See Zohar 2:5a–b (MhN), 14a (MhN), 66b; ZḤ
12b (MhN). For various interpretations of this
phrase, see Derekh Emet; Nitsotsei Orot; Sullam;
Scholem; MmD.
924. Moses did not die… Both Moses and
Jacob are still alive in the heavenly paradise.
Such immortality is granted to those “upon
whom holy faith depends,” that is, those whose
virtue unifies the sefirotic realm of faith.
Jacob is called by two different names, each
corresponding to one rung. The name ‫יעקב‬
(Ya’aqov), Jacob, can allude to Shekhinah, perhaps
because She is the ‫( עקב‬aqev), heel, i.e., the end of
the flow of emanation. His new name, Israel,
corresponds to Tif’eret Yisra’el (Beauty of Israel),
who harmonizes the polar opposites Ḥesed and
Gevurah, and signifies perfection. See Zohar
1:145b, 147b–148b (ST), 174a, 176a, 177b, 210b;
3:210b.
On Moses’ immortality, see Sifrei,
Deuteronomy 357; Midrash Tannaim,
Deuteronomy 34:5; BT Sotah 13b; Bava Batra
17a; Maimonides, Peirush ha-Mishnah, intro, p.
3; Moses de León, She’elot u-Tshuvot, 60. On
Jacob’s immortality, see BT Ta’anit 5b, in the
name of Rabbi Yoḥanan: “Jacob our father did
not die…, as is said: Do not fear, My servant
Jacob—declares YHVH—do not be dismayed, O
Israel! For I will save you from afar, and your
seed from the land of their captivity (Jeremiah
30:10). The verse compares him to his seed; just
as his seed is alive, so he too is alive.” See above,
note 301.
“From our perspective” renders ‫( מסטרא דילן‬mi-
sitra di-lan), “from our side (or aspect).” See
Maimonides, Peirush ha-Mishnah, intro, p. 3;
Zohar 2:176a; 3:134b (IR), 141b (IR); Moses de
León, Sefer ha-Rimmon, 146; and Wolfson’s note.
The full verse in Deuteronomy reads: Moses,
YHVH’s servant, died there in the land of Moab by
the word of YHVH. The verses in Jeremiah read: As
for you, do not fear, My servant Jacob; do not be
dismayed, O Israel! For I will save you from afar,
and your seed from the land of their captivity.
Jacob will return and be calm and secure, with
no one frightening him. As for you, do not fear,
My servant Jacob—declares YHVH—for I am with
you!… See Jeremiah 30:10–11.
925. From here: For I am with you… Rabbi
Yehudah offers a different proof for Jacob’s
immortality. He may be suggesting that the
wording I am with you emphasizes that God took
the initiative to unite with Jacob and keep him
alive, whereas the alternative wording you are
with Me could imply that Jacob died and his soul
returned to its divine source.
See Zohar 1:249a; 3:199a. For various
interpretations, see OY; Sullam; MmD.
926. Jacob will return… Rabbi Abba had
interpreted this to mean that Jacob would move
on to be called by his new name, Israel. Rabbi
Shim’on approves of this interpretation but also
offers another: Jacob will return to his source in
Tif’eret. Cf. Zohar 1:145b; 3:20b; Vital.

927. The Companions have established…

That Jacob did not die, based on a verse in
Jeremiah. See BT Ta’anit 5b (quoted above, note
924), in the name of Rabbi Yoḥanan: “Jacob our
father did not die…, as is said: Do not fear, My
servant Jacob—declares YHVH—do not be
dismayed, O Israel! For I will save you from afar,
and your seed from the land of their captivity
(Jeremiah 30:10). The verse compares him to his
seed; just as his seed is alive, so he too is alive.”
928. The central bar… This verse describes
the wooden structure of the Dwelling that holds
the drapes.
See Zohar 1:1b, 148b (ST), 224a; 2:51b;
3:186a–b; Moses de León, Sefer ha-Rimmon, 7;
idem, Sheqel ha-Qodesh, 41–42 (49–51).
 929. Happy are you, O land… On these
verses, see Zohar 1:95b, 124b; and below at
notes 942–49.
930. There are three things… A father
must circumcise his son, redeem his firstborn
son (by offering a payment to a priest), and
arrange for his son’s marriage. God arranged for
these three things regarding His son, Israel.
On a father’s obligations toward his son, see
BT Qiddushin 29a. On God performing these acts
for Israel, see Tanḥuma (Buber), Shelaḥ 26;
Bemidbar Rabbah 17:1; MmD.
According to Joshua 5:5–7, the Israelite
generation born during the years of wandering in
the desert had not been circumcised. Therefore
God commanded Joshua to circumcise them as
they entered the land of Canaan.
The verse in Deuteronomy reads: He
redeemed you from the house of slaves, from the
hand of Pharaoh, king of Egypt. Genesis 1:27–28
read: God created the human in His image; in the
image of God He created him, male and female
He created them. God blessed them, and God
said to them, “Be fruitful and multiply and fill the
earth and subdue it, and rule over fish of the sea
and birds of the heavens and every living
creature that crawls upon the earth.” The verse
in Exodus reads: You yourselves saw what I did
to Egypt, and I bore you on eagles’ wings and
brought you to Me.
931. All is fine… All that God has done for
Israel is fine, but His greatest gift is Torah, the
knowledge of which is more praiseworthy than
anything.
The verse in Proverbs is spoken by Wisdom,
identified here with Torah. It reads in full: By me
kings reign, and dignitaries decree justice. See
Sifrei, Numbers 119; JT Pe’ah 8:7, 21a; Bereshit
Rabbah 9:1; BT Yoma 72b, and Gittin 62a (where
the verse’s kings are scholars enthroned by their
learning).
932. When Rav Huna went up there… Rav
Huna was a third-century Babylonian amora, who
appears in Midrash ha-Ne’lam, from which this
passage probably stems. See below, note 941.
The idiomatic phrase “went up there” is
borrowed from the Babylonian Talmud, where it
means “went to the land of Israel.”
Bel (meaning “lord” or “master”) is the
proper name of Marduk, the chief god of
Babylon. The rabbis wonder aloud why this name
appears in the verse in Jeremiah, since
elsewhere in the Bible the Babylonian king
Nebuchadnezzar says that his god was named
Belteshazzar.
For the phrase “went up there,” see Zohar
3:72b (where the subject is Rav Hamnuna Sava);
ZḤ 81c (MhN, Rut), where the subject is Rav
Huna.
On Bel, Belshazzar, and Belteshazzar, see
ABD. The full verse in Daniel reads: Finally there
came before me Daniel—whose name is
Belteshazzar after the name of my god, and who
is endowed with the spirit of the holy gods—and
before him I related the dream.
933. sustaining pillars… The venerable
rabbis assembled there.
934. At the head of bustling streets she
calls… The subject is Wisdom, personified as a
woman and here identified with Torah.
 935. before Jacob appeared… Originally,
when it was time for a person to die, he died
suddenly without illness. Jacob requested that
God provide illness as an opportunity to prepare
for death.
In the verse from Genesis the deficient
spelling ‫( חלה‬ḥoleh), is ill, enables the midrashic
reading ḥalah, became ill, emphasizing that this
was the first time in history that anyone became
ill.
See Bereshit Rabbah 65:9; BT Bava Metsi’a
87a, Sanhedrin 107b; Pirqei de-Rabbi Eli’ezer
52; Tanḥuma (Buber), Ḥayyei Sarah 5. On the
phrase ‫( סימנא בעלמא‬simana be-alma), “a sign (or
paradigm) in the world,” cf. Pesiqta de-Rav
Kahana 11:15; Vol. 3, pp. 352–53, n. 272.
936. After he lay down… After Jacob died
following his illness, everyone who became ill
died, until King Hezekiah.
See Bereshit Rabbah 65:9; Pirqei de-Rabbi
Eli’ezer 52, and Luria’s note 29; Nitsotsei Orot;
Nitsotsei Zohar. The context in Isaiah (38:1–2)
reads: In those days Hezekiah became deathly ill.
The prophet Isaiah son of Amoz came to him and
said, “Thus says YHVH: Set your house in order, for
you are going to die; you will not live.” Hezekiah
turned his face to the wall and prayed to YHVH.
The same passage appears in 2 Kings 20:1–2.
937. That day the sun went backward ten
degrees… According to the biblical account,
King Hezekiah asked Isaiah for a sign that he
would be healed, and God made the shadow of
the royal sundial recede ten steps. See 2 Kings
20:8–11; Isaiah 38:7–8.
Here, drawing on midrashic sources, Rav
Huna relates that on the day of this miracle the
Babylonian king Merodach-baladan (who usually
slept each day for five hours, from approximately
10 A.M. to 3 P.M.) apparently slept instead for ten
hours, yet when he awoke it seemed not like 8
P.M. but 10 A.M., since time had gone ten hours
backward. Mistakenly, he thought that he had
slept an entire day, and became incensed at his
retinue of soldiers.
The exclamation “In killing with a lance his
centurions are conspiring!” is a conjectural
rendering of ‫( בקטולא דקונטרא קנטרוי אקטורטין‬be-qittula de-
quntara qanteroi iqqatortin). Quntara apparently means
“spear,” based on Greek kontarion, related to
kentron, “a goad, sharp point.” Cf. ‫( קונטרה‬quntarah),
in JT Megillah 3:6, 74b, which apparently means
“an iron-tipped staff”; and ‫( קנטר‬qantar), “crowbar,”
in M Kelim 14:3.
Qanteroiis apparently a variation on ‫קינטרון‬
(qinteron), “centurion.” Perhaps, Merodach-
baladan is accusing his soldiers of trying to kill
him after administering a sleeping potion. The
wording of his exclamation here replaces (and
reverses) the version in Shir ha-Shirim Rabbah:
“He [Merodach-baladan] sought to kill all his
soldiers.”
See Luria, Va-Ye’esof David , s.v. qantira. For
various other interpretations of this line, see
Derekh Emet; Nitsotsei Orot; Sullam; Scholem;
MmD.
For the rabbinic sources, see Shir ha-Shirim
Rabbah on 3:1–3; Pesiqta de-Rav Kahana 2:5;
Ester Rabbah 3:1; BT Sanhedrin 96a; Tanḥuma,
Ki Tissa 5. Cf. Pirqei de-Rabbi Eli’ezer 52. On the
relation between the miracle of the sundial and
Merodach-baladan’s sleep that day, see MM;
MmD.
 938. Peace to Hezekiah… In the first
version of his letter, Merodach-baladan
addressed Hezekiah before addressing God.
Then he reconsidered and changed the order of
the salutation.
See the rabbinic sources cited toward the
end of the preceding note; Zohar 1:202a. The
three kings were Nebuchadnezzar,
Evilmerodach, and Belshazzar. On the last two,
see 2 Kings 25:27; Daniel 5:1.
“August cosmocrats” renders ‫גזטירין רופינוס‬
(gaztirin rufinus). The first word plays on a term
appearing in the midrashic sources of this
passage: ‫( קוזמוקרטורין‬qozmoqratorin), from Greek
cosmocrator, “lord of the world.”
Rufinus derives from the Latin rufus,
“redhaired.” The name Rufinus is shared by
various early Christian saints, a fourth-century
Roman minister, and Tineus Rufus, the second-
century governor of Palestine ordered by
Emperor Hadrian to crush the Jewish rebellion.
In the Zohar, rufinus usually refers to a royal
official. See 1:148b; 2:36b, 40a, 58b, 68a, 85a;
Luria, Va-Ye’esof David , s.v. rufinus. For the
medieval Castilian usage, see Corominas,
Diccionario, s.v. rufián. Cf. Aramaic, ‫( רופילא‬rufila),
“high official.”
939. You are the head of gold… Daniel
interprets King Nebuchadnezzar’s dream, in
which the king had seen a huge statue with a
head of gold. In the following chapter
Nebuchadnezzar constructs a statue entirely of
gold. According to Rav Huna, the king sought to
invest the statue (and apparently himself) with
authority (“a lower coronet”), reflecting divine
authority.
 “Coronet” renders the neologism ‫גזפירא‬
(gazpira), whose meaning is uncertain. Cf. ‫גזירפטא‬
(gezirpata), “court-appointed officials who carry out
judgment.” In Zohar 3:154a, the similar word
‫( קוזפירא‬quzpira) probably means “authority.”
According to Daniel 2:32–33, the statue that
King Nebuchadnezzar saw in his dream
consisted of various materials: The head of that
statue was of fine gold; its breast and arms were
of silver; its belly and thighs, of bronze; its legs
were of iron, and its feet part iron and part clay.
940. On that day he gathered all
peoples… King Nebuchadnezzar animated the
statue by placing in its mouth the diadem of the
high priest, which he had taken from the Temple
in Jerusalem. This sacred object was engraved
with the name YHVH, and by the power of that
name the statue began speaking.
By relating this story, Rav Huna solves the
dilemma of the rabbis, who had been wondering
why the verse in Jeremiah refers to the
Babylonian god as Bel, whereas Nebuchadnezzar
himself identifies his god’s name as Belteshazzar.
Apparently, the statute itself was named Bel,
while the god’s own name was Belteshazzar.
Jeremiah mentions Bel specifically when he
reports God’s threat: I will deal with Bel in
Babylon, and I will take what he has swallowed
out of his mouth, which Rav Huna identifies as
the high priest’s diadem. See above, note 932.
The story about Daniel and King
Nebuchadnezzar’s statute appears in Shir ha-
Shirim Rabbah on 7:9. On animation of statues
by means of the divine name, see Idel, Golem,
30–31. The phrase “speaking grandly” derives
from Daniel’s dream-vision (Daniel 7:8, 20).
 941. Rabbi Yehudah… Identical with Rav
Yudai, who welcomed Rav Huna to join the
group’s discussion. See above at note 934.
“Cluster” renders ‫( קוטפייא‬qutpaya), apparently
based on ‫( קטופא‬qetupha), “bunch of grapes,
cluster.” See Zohar 1:17b; 2:38a, 49b; Bei’ur ha-
Millim ha-Zarot, 190; Luria, Va-Ye’esof David , s.v.
qitpin.

An early and reliable Vatican manuscript (V1)

concludes this paragraph with “Until here,”
marking the end of this long passage that begins
“For we have learned: When Rav Huna went up
there…” (above, page 517).
942. Happy are you, O land… According to
Rabbi Yose, Moses was a king redeeming his
people, and the Israelites ate the paschal lamb at
the proper time—namely in haste as they went
out from Egypt.
On the verse in Ecclesiastes, see Zohar
1:95b, 124b; above at note 929. The phrase of
noble birth renders ‫( בן חורין‬ben ḥorin)—‫( בן חורים‬ben
ḥorim) in the Masoretic text of Ecclesiastes—
literally “son of free ones,” which matches Rabbi
Yose’s remark that Moses “liberated” Israel,
literally “made them ‫( בני חורין‬benei ḥorin), sons of
free ones.”
The full verse in Exodus reads: Thus shall
you eat it: your hips girded, your sandals on your
feet, and your staff in your hand, and you shall
eat it in haste [or: trepidation]. It is a passover
offering to YHVH.
943. the words of King Solomon are all
within… Every word in his three biblical books
(Song of Songs, Proverbs, and Ecclesiastes)
alludes to the divine realm.
 On the statement “The verse comes in order
to be expounded,” see BT Megillah 2b, Yevamot
54b, Qiddushin 4a, Sanhedrin 55a; Zohar 2:29b–
30a, 160b; 3:32a, 87b, 267a; ZḤ 25d (MhN),
86a–b (MhN, Rut); Gikatilla, Sha’arei Orah, 2a;
Matt, “New-Ancient Words,” 198.
944. Happy are you, O  ‫( ארץ‬erets), land…
The name of the land is unspecified, alluding to
the ideal and spiritual land, Shekhinah. She appears
under this same name in the verse from
Lamentations. Shekhinah is one of the sefirotic
crowns and partner of Tif’eret, who is known as
heaven. The verse in Genesis alludes to the
emanation of this divine couple (earth and
heaven) from Ḥokhmah and Binah (YHVH Elohim).
The full verse in Genesis reads: These are the
generations of heaven and earth when they were
created, on the day that YHVH Elohim made earth
and heaven.
945. when the blessed Holy One sought
to destroy… Before destroying the Temple and
the Holy Land, God first separated Shekhinah (the
supernal Holy Land) from Tif’eret, depriving Her
(and the land below) of the flow of blessing and
thereby leading to destruction. The Temple is
pictured as God’s footstool.
The verse in Lamentations reads: He has cast
down from heaven to earth the beauty [or:
splendor] of Israel. Here Rabbi Shim’on
interprets this to mean He has cast down earth
from heaven…, or (construing the concluding
phrase as the subject): ‫( תפארת ישראל‬Tif’eret Yisra’el),
The beauty of Israel, has cast down earth from
heaven. See Zohar 1:219a, 238a, 242b; 3:59b. On
the Temple as God’s footstool, see Eikhah
Rabbah 2:3.
 “He first renders judgment above…” refers to
God punishing the heavenly princes of the
nations before He punishes their earthly
subjects. Similarly Shekhinah (Israel’s divine
prince, as it were) was removed from the realm
of unity before the Temple’s destruction.
On the seventy heavenly princes, see above,
p. 10, n. 27. On God punishing or defeating them
before dealing with the nations, see Mekhilta,
Shirta 2; Shir ha-Shirim Rabbah on 8:14;
Devarim Rabbah 1:22; Tanḥuma, Bo 4, Beshallaḥ
13, Mishpatim 18; Tanḥuma (Buber), Bo 6, 19;
Shemot Rabbah 9:9; 21:5; 23:15; Midrash
Tehillim 82:3; Zohar 1:69a, 86a; 2:6b, 18a–b
(MhN), 29a, 46b, 49a, 54b, 232b; 3:147a. The
verse in Isaiah reads: YHVH will punish the host of
the heights….
946. Happy are you, O erets, land… The
land of Shekhinah is nourished by King Tif’eret.
The phrase of noble birth renders ‫( בן חורין‬ben
ḥorin), literally “son of free ones,” which may
allude here to Tif’eret as son of Binah, who is the
source of freedom and liberation. Cf. above, note
942.
947. And whose princes feast… Apparently
alluding to Israel’s eventual reward and
celebration in Messianic times, when they will be
told all that God has performed and prepared for
them.
948. Woe to you, O erets, land… Woe to
Shekhinah in time of exile, when She is separated
from the higher sefirot and can obtain sustenance
only through Metatron, who is known as ‫נער‬
(na’ar), “youth, boy.” He conveys the flow of
emanation only from the side of harsh Judgment
on the left.
 For a different kabbalistic interpretation of
the verse in Ecclesiastes, see Zohar 1:124b–
125a.
949. And whose princes eat… Shekhinah’s
princely angels eat in the darkness preceding
dawn—before the effulgence of Ḥesed, who rules
the morning.
The clause “in that darkness before it dawns,
before the one who reigns rules” can also be
translated “in that darkness before the one who
reigns shines and rules.” The verse in
Ecclesiastes reads: and whose princes  ‫יאכלו‬
(yokhelu), eat [or: feast], in the morning.
950. The central bar… The central wooden
bar of the Dwelling symbolizes Tif‘eret, who is
identified with Jacob. Tif’eret harmonizes the polar
opposites Ḥesed and Gevurah, and He spans the
upper and lower sefirot.
In the verse in Genesis, the plural tents
alludes to Ḥesed and Gevurah. The full verse reads:
The boys grew up. Esau became a skilled hunter,
a man of the field, while Jacob was ‫( איש תם‬ish tam),
a simple man, dwelling in tents. The word tam
means “simple, innocent, plain, mild, quiet,
sound, wholesome, complete, perfect.” Targum
Onqelos, ad loc., renders it ‫( שלים‬shelim),
“complete, perfect, consummate.”
The highest sefirah, Keter, is known as the Holy
Ancient One. Characterized by pure compassion,
He is described as ‫( אריך אנפין‬arikh anpin), “long-
suffering, slow to anger” (an expression deriving
from Exodus 34:6). See Ibn Ezra (short), ad loc.;
Zohar 3:129a–b (IR).
The configuration of sefirot from Ḥokhmah
through Yesod is characterized by a tension
between opposites: right and left, loving-
kindness and judgment. Relative to the highest
realm, this configuration is described as ‫זעיר אנפין‬
(ze’eir anpin), “short-tempered, irascible, impatient”
(deriving from Proverbs 14:17). Tif’eret, in the
center of this configuration, is also in a direct
line with Keter and thus links the Holy Ancient
One and the Short-Tempered One.
On the verse in Exodus, see above, note 928.
On Jacob as ish tam, a complete man, see Zohar
1:146a, 167b, 173b, 222a; 2:78b; 3:12b, 163a–b.
951. Ḥokhmah is totality of all… Within
Ḥokhmah preexist all of the lower sefirot. Ḥesed, on
the right, issues from Ḥokhmah; and Gevurah, on the
left, from Binah. Tif’eret, symbolized by Jacob,
balances and completes both sides. The three
patriarchs symbolize the full triad of Ḥesed,
Gevurah, and Tif’eret, with Jacob as their
consummation.
952. Ḥokhmah struck its paths… The thirty-
two paths of Ḥokhmah represent the twenty-two
letters of the Hebrew alphabet and the ten sefirot.
Ḥokhmah emanated a flow through these thirty-two
paths, which gathered to form the “one place” of
Binah. Ten sefirotic crowns emerged from the
thirty-two paths, leaving twenty-two. Then these
twenty-two paths (or letters) reached Binah and
were engraved on Her fifty gates, yielding a total
of seventy-two, corresponding to the divine name
of seventy-two letters (on which see below).
The subject of the last sentence (“These
opened sideways…”) is apparently the twenty-
two letters. The “twenty-two crowns of
Compassion” include the thirteen attributes of
Compassion listed in Exodus 34:6–7 (see the
following note) and the abbreviated list of nine
attributes listed in Numbers 14:18. The former
pertain to the Holy Ancient One (Keter, the realm
of total Compassion), while the latter pertain to
the Short-Tempered One; but all twenty-two
originate in “the Ancient of Days,” identical with
the Holy Ancient One. See Zohar 3:139a (IR),
295a (IZ); above, note 950.
On the paths of Ḥokhmah, see Sefer Yetsirah
1:1–2. On the gates of Binah, see the statement
attributed to Rav and Shemu’el (BT Rosh ha-
Shanah 21b, Nedarim 38a), “Fifty gates of binah
(understanding) were created in the world, and
all were given to Moses except for one.” See
Naḥmanides, Peirush al ha-Torah, intro, 3–4;
Zohar 1:3b. On Binah as Jubilee, see above, pp.
135–36, n. 381.
The “seventy-two letters of the Holy Name”
is apparently identical with the Name of Seventy-
two Letters. This complex name consists of three
verses (Exodus 14:19–21) whose letters are
rearranged into seventy-two triads according to
the following pattern: the first letter of the first
verse, the last letter of the second verse, the first
letter of the third verse (forming one triad); the
second letter of the first verse, the penultimate
letter of the second verse, the second letter of
the third verse (the second triad); etc. See above,
note 113; Zohar 2:51b–52a; Vol. 4, pp. 257–64
and nn. 216, 221–26.
“Dazzling rays” renders ‫( קרניטי זהירין‬qarnitei
zehirin). Qarnitei may derive from Latin corona,
“crown,” or from ‫( קרנטא‬qarnata), “horns,” meaning
here “rays.” Bei’ur ha-Millim ha-Zarot, 187,
defines qarnitei as “sparks.” Cf. ZḤ 21b (MhN). For
various interpretations of this paragraph, see OY;
MM; Sullam; Tishby, Wisdom of the Zohar,
1:348–49; MmD.
953. Fifty engravings… forty-two holy
letters… Fifty engravings emerge from the fifty
gates of Binah, adorned with the Name of Forty-
two Letters, by which God created the world.
Eight more letters emerge, bringing the total to
fifty. These eight compose the two first words of
the thirteen attributes of Compassion: ‫יהוה יהוה‬
(YHVH YHVH)! A compassionate and gracious God….
The eight letters of Compassion issue from the
Holy Ancient One and unite with Ḥokhmah and
Binah, who constitute the head of the Short-
Tempered One.
On the Holy Ancient One and the Short-
Tempered One, see above, note 950. The Name
of Forty-two Letters is mentioned in the name of
Rav, though not recorded, in BT Qiddushin 71a.
Hai Gaon indicates that it consists of the letter
series ‫שקוצית‬, ‫יגלפזק‬, ‫חקבטנע‬, ‫בטרצתג‬, ‫נגדיכש‬, ‫קרעשטן‬, ‫אבגיתץ‬
which are also the initial letters of the forty-two
words constituting the prayer Anna be-Khoaḥ
(Please, with the Strength [of Your Right Hand’s
Greatness]). According to Jacob ben Meir Tam
(Rabbenu Tam), this name consists of the first
forty-two letters of the Torah, from the ‫( ב‬bet) of
‫( בראשית‬Bereshit), In the beginning, through the ‫ב‬
(bet) of ‫( בהו‬bohu), empty (or void) (Genesis 1:2).
See above, note 77.
The biblical context in Exodus (34:6–7)
reads: YHVH, YHVH! A compassionate and gracious
God, slow to anger, and abounding in kindness
and faithfulness, keeping kindness for the
thousandth generation, bearing crime, trespass,
and sin; yet He does not wholly acquit, inflicting
the guilt of fathers upon sons and upon sons of
sons, to the third and fourth generations.
954. Supernal Ḥesed emerged…  Ḥesed
emerged from Ḥokhmah on the right, and Gevurah
from Binah on the left. Tif’eret, symbolized by Jacob,
harmonized and consummated the two. See
above, note 950.
955. Therefore he is called Israel…
Jacob’s original name reflects a lower rung,
apparently Shekhinah, while Israel (which he was
renamed after wrestling with the angel)
represents the completion and perfection of
Tif’eret Yisra’el (Beauty of Israel). Similarly King
David symbolizes Shekhinah, last of the ten sefirot,
whereas Jesse symbolizes a higher rung (Yesod or
perhaps Binah).
The verse We have no share in David… was
the rallying cry of the northern tribes of Israel
when they broke away from King David. In a
midrashic tradition attributed to Rabbi Shim’on
son of Yoḥai, David is understood as referring to
the Kingdom of Heaven, while Jesse’s son
denotes the Kingdom of David. According to (or
based on) this tradition, the word ‫( לאהליו‬le-ohalav),
to his tent, is creatively read as ‫( לאלהיו‬le-lohav), to
his god, namely to his own idol.
See Midrash Shemu’el 13:4; Yalqut Shim’oni,
1 Samuel 106; Rashi and Radak on Hosea 3:5;
Zohar 3:69b. On le-ohalav, to his tent, and le-lohav,
to his god, cf. Tanḥuma, Beshallaḥ 16; Minḥat
Shai on 1 Kings 12:16, Zechariah 2:12, 2
Chronicles 10:16.
On the names Jacob and Israel, see above,
note 924. On exile being caused by the denial of
God, see Eikhah Rabbah 1:1. On Jesse and Yesod,
see Zohar 1:29b.
956. in all those crowns… In all the sefirot,
which preexisted in Ḥokhmah.
957. With the one called Binah…  Ḥokhmah
emanated to Binah, who then contained the entire
flow.
 On the fifty gates of Binah, see above, note
952. The verse in Psalms reads: How abundant
are Your works, O YHVH! All of them You have
made in wisdom. See above at note 922.
958. All are evenly balanced Because Ḥesed
issues from Binah.
959. Who is the heavens? Tif’eret… Whose
full name is Tif’eret Yisra’el, “Beauty of Israel,”
which is linked with heaven in the verse in
Lamentations: He has cast down from heaven to
earth the beauty of Israel. See above, notes 944–
45.
960. the dust of the earth—Gevurah As
opposed to Ḥesed, symbolized by water.
961. mountains of pure balsam Lower
sefirot (from Netsaḥ through Yesod or Shekhinah), which
all issue from Binah, who is known as “balsam.”
According to a rabbinic tradition, thirteen
rivers of balsam await the righteous in the world
that is coming. Here, the rivers turn into
mountains.
On rivers of balsam, see JT Avodah Zarah
3:1, 42c; Bereshit Rabbah 62:2; BT Ta’anit 25a;
Zohar 1:4b, 7a, 88a (ST), 176a; 2:127a–b, 146b;
3:181a. On mountains of balsam, see Zohar
1:35a; 2:15a (MhN), 83b, 87b, 200b–201a; 3:67a,
91a, 144b (IR). Cf. the reference to mountains of
spices in Song of Songs 8:14.
962. other chariots below them Angelic
forces and realms beneath Shekhinah.
963. What is the hollow of his hand?…
This alludes to the spirit conveyed by Ḥokhmah to
Binah.

The colorful quotation, of uncertain meaning,

may refer to clusters of seed or emanation held
by Ḥokhmah and then sown in Binah. For various
interpretations, see Derekh Emet; Nitsotsei Orot;
Sullam; MmD.
“A handful” renders ‫( שעלא‬sha’ala), equivalent
to ‫( שעלו‬sho’olo), the hollow of his hand. “Vessel”
renders ‫( קיזפא‬qizpa), perhaps based on ‫( כוספא‬kuspa),
“residue,” which the medieval dictionary Arukh
defines as “vessel.” See Zohar 3:181a; Bei’ur ha-
Millim ha-Zarot, 189, s.v. qazpita; Derekh Emet;
Nitsotsei Orot. Cf. Vol. 1, p. 299, n. 1442; Vol. 3,
pp. 10–11, nn. 69, 74. On the form of the saying,
cf. below, page 568.
964. ‫( בזרת‬ba-zeret), with a span… The span
of the hand (which includes five fingers) alludes
to the flow of emanation issuing from the fifty
gates of Binah and generating the sefirot below, who
are clustered around Tif’eret, known as the
heavens.
Rabbi Shim’on quotes the verse in Malachi in
order to link the noun ‫( זרת‬zeret), “span,” with the
verb ‫( זרה‬zrh), “to spread.” The verse reads: ‫וזריתי‬
(Ve-zeriti), I will spread, dung upon your faces, the
dung of your festal offerings. The word
“scattering (in all directions)” renders ‫אתפזרו‬
(itpazeru), which assonates with zeret and zeriti.
965. ‫( בשליש‬ba-shalish), in a measure… The
term ‫( שליש‬shalish) derives from ‫( שלוש‬shalosh),
“three,” and means “a third (of a se’ah or another
measure).” Here, Rabbi Shim’on identifies shalish
with the “third” of the lower sefirot, Tif’eret, also
known as Compassion. This central sefirah
harmonizes and perfects the polar opposites Ḥesed
and Gevurah.
966. scales of equity… Alluding to Netsaḥ
and Hod, who balance right and left in the lower
sefirotic regions.
 On scales of equity, see Zohar 1:33b; 2:95b,
252a; TZ, Haqdamah, 17b; 5, 19b.
967. measure of the Creator of all Namely,
‫( שעור קומה‬shi’ur qomah), “the measure of the [divine]
stature,” the depiction of God’s bodily limbs.
See Schäfer, Synopse zur Hekhalot-Literatur,
§ 952: “Whoever knows this measure of our
Creator…, concealed from creatures, is assured
of life in the world that is coming.” See Zohar
1:36a, 132b; 2:56b; TZ 70, 128a–b; above, note
76.
968. This implies that Jacob issued…
Rabbi El’azar wonders how Jacob, symbolizing
Tif’eret (known as Compassion), could have issued
from Isaac, who symbolizes Judgment.
969. That alone?… The interplay of
opposites characterizes both the history of the
patriarchs and the sefirotic realm above. For
example, Isaac, symbolizing Judgment, issued
from Abraham, who symbolizes Ḥesed.
970. Clearly there is no perfection… The
polar opposites Ḥesed and Gevurah must be linked,
and Tif’eret (symbolized by Jacob) must include
both harmoniously. On the verse in Exodus, see
above, notes 928, 950.
971. All this is designated… The dualistic
depiction of right and left accords with our
limited comprehension, whereas ultimately the
divine is perfectly balanced and unified.
On the phrase “from our perspective,” see
above, note 924. On the verse in Malachi, see
Maimonides, Guide of the Perplexed 1:11.
972. All those lamps shine from one… All
the sefirot shine from Ein Sof (or Keter). One must
contemplate and maintain their unity.
 973. I will make boys their princes…
When the Temple stood in Jerusalem, God was
enthroned on the cherubim (in the Holy of
Holies) and dwelled “completely.” However, in
time of exile, God mounted a cherub—just one
angelic cherub, signifying divine withdrawal.
Here the cherubim are identified as boys,
based on BT Sukkah 5b: “What is ‫( כרוב‬keruv),
cherub? Rabbi Abbahu said, ‘‫( כרביא‬Ke-ravya), Like a
child, for in Babylon they call a child ‫( רביא‬ravya).’”
The verse in Isaiah now implies that in time of
exile, God will not rule over Israel directly but
will rather assign the angelic cherubim to govern
them.
On various aspects of the cherubim, see
above, notes 444, 454, 466, 469, 472, 476. On
the childlike cherubim, see above, note 475. The
verse in 1 Samuel reads: They bore from there
the Ark of the Covenant of YHVH of Hosts
Enthroned on the Cherubim.
974. Woe to the world… According to BT
Bava Batra 99a, in the time of the Temple
“whenever Israel fulfilled the will of the
Omnipresent,” the cherubim in the Holy of
Holies faced one another, and “whenever [Israel]
did not,” the cherubim miraculously turned away
from each other toward the Temple courts. Here,
“when there is peace in the world” describes the
ideal situation in which Israel fulfills God’s will.
See above, note 469. Here the cherubim may
also allude to the divine couple, Tif’eret and
Shekhinah, referred to immediately below. See
above, notes 454, 476. The full verse in Exodus
reads: The cherubim shall be spreading wings
above, sheltering the cover with their wings, and
their faces toward each other, toward the cover
the faces of the cherubim shall be.
 975. Your father’s nakedness… In this
verse the idiom ‫( לגלות ערוה‬legallot ervah), “to expose
nakedness,” means to initiate forbidden sexual
relations. Here, conversely, “exposing
nakedness” refers to disrupting the union
between the divine parents, Tif’eret and Shekhinah,
by sinning. Jacob succeeded in uniting the sefirot
from end to end. Ideally, the people of Israel also
stimulate union above and glorify God by their
praise and their praiseworthiness.
On “exposing nakedness” above, see Zohar
1:219a (Vol. 3, p. 323, n. 121); 2:84a (Vol. 4, p.
468, n. 364), 126b, 176b (SdTs), 177b (SdTs);
3:15b, 74a–75a; Moses de León, Sefer ha-
Rimmon, 348–49; OY; Tishby, Wisdom of the
Zohar, 3:1367–68; MmD.
On the verse in Exodus, see above, note 970.
The verse in Isaiah reads: He [God] said to me,
“You are My servant, Israel, in whom I glory.”
Here, ‫( אתפאר‬etpa’ar), I glory, alludes to ‫תפארת ישראל‬
(Tif’eret Yisra’el), “Beauty (or Glory) of Israel.” Cf.
above, note 673.
976. In ancient days… It used to be that
words of Torah were so precious that a person
would pay silver just to hear them. But now, even
if a person is offered silver to study Torah, he
shows no interest.
The phrase “holy ones of the Highest” comes
from Daniel 7:18, where it refers to the people of
Israel. Here, it describes the few devotees of
Torah.
977. You shall set the purging cover… The
full verse reads: You shall set the purging cover
upon the Ark from above, and in the Ark you
shall set the Testimony that I will give you.
 Purging cover renders ‫( כפורת‬kapporet), whose
precise meaning is unclear. This was a solid slab
of pure gold, placed above the ark. At each end
of this gold cover, a cherub was hammered out.
The two cherubim faced each other, with their
heads bent slightly downward and their fully
outstretched wings turned upward, sheltering
the rest of the kapporet and the ark beneath. The
divine voice was thought to issue from the space
above the kapporet and between the two cherubim.
On Yom Kippur the kapporet was the focal point of
the purgation rite.
See above, note 444; below, pp. 545–46, n. 3.
This verse, which appears in numerous reliable
manuscripts as well as the Cremona edition, is
missing in the Mantua edition (and in all later
editions based on Mantua), perhaps because the
editors did not see how it connects with Rabbi
Yitsḥak’s teaching.
978. ‫( ווי‬Vavei), Hooks of, the columns…
The full verse, describing the enclosure of the
entire Dwelling, reads: Its columns [or: posts],
twenty, and their sockets, twenty, of bronze;
hooks of the columns and their bands, of silver.
Here, Rabbi Yitsḥak interprets the ‫( ווים‬vavim),
“hooks,” as potencies joined to “knots of
supernal pillars.” The potencies (perhaps those
below the sefirotic realm, or perhaps Netsaḥ and
Hod) derive from “knots,” apparently the three
sefirotic triads (or specifically the triad of Ḥesed,
Gevurah, and Tif’eret). From the supernal hooks, all
lower worlds are suspended.
The word ‫( וו‬vav), “hook,” is spelled ‫( ו‬vav), ‫ו‬
(vav), a letter whose numerical value is six. The
phrase “six within six” refers to this spelling and
alludes to the potencies, perhaps because each
reflects (or includes) all six sefirot from Ḥesed
through Yesod. The sixfold potencies are
nourished by the spinal column, symbolizing
Tif’eret (who is Himself often designated by the
letter vav).
In the quotation from the Book of
Concealment—Vavim above, vavim below…—the
word vavim may mean “hooks” or “sixes,” and can
also be construed as the plural of the letter ‫ו‬
(vav). This line apparently refers to the six sefirot
and the hooks below, or to two sefirotic
configurations. For various interpretations of the
paragraph, see OY; Vital; Derekh Emet; MM;
Nitsotsei Orot; Sullam; MmD.
Sifra di-Tsni’uta (The Book of Concealment)
begins immediately after this section, although
the apparent quotation here is not to be found in
the extant text. On this phenomenon, see Liebes,
Studies in the Zohar, 96. On the meaning of the
title Sifra di-Tsni’uta, see below, page 587.
A number of early manuscripts (including C9,
P2, V5, V7) have a gap between “Rabbi Yitsḥak
said” (or “Rabbi Yitsḥak”) and “‫( ווי‬Vavei), Hooks
of, the columns….”
979. What is Concealment of the Book?…
Reversing the title of the Book of Concealment,
to which this passage serves as a kind of preface.
In Idra Rabba the Book of Concealment is often
cited by this reversed title.
The Book of Concealment consists of five
brief chapters, apparently corresponding to the
five books of Torah. Their wisdom fills the world.
980. one who enters and emerges… The
phrase derives from the famous description of
four rabbis who “entered the orchard,” that is,
who engaged in mystical contemplation of the
divine realm. Only Rabbi Akiva “entered in peace
and emerged in peace.” In the Zohar, “one who
has entered and emerged” refers to a kabbalist
who has entered the realm of mystery and
emerged unscathed, one who has plumbed the
secrets and applied them. Here, “one who enters
and emerges” may also imply that the devotee
feels at home in the secret realm, “coming and
going” freely.
For such a person, the cryptic contents of the
Book of Concealment are invaluable, yielding
great wisdom; but “for one who does not enter
and emerge” (who has not fathomed the secrets),
not so, as explained in the parable that follows.
On entering and emerging, see JT Ḥagigah
2:1, 77b; Shir ha-Shirim Rabbah on 1:4 (and cf.
Tosefta Ḥagigah 2:4; BT Ḥagigah 14b); Targum
Yerushalmi, Deuteronomy 33:21; Zohar 1:44a
(Heikh), 112a (MhN), 147b (referring to
venturing into the demonic realm); 2:179a
(SdTs), 213b; 3:127b (IR), 141a (IR), 144a (IR),
290a (IZ), 292a (IZ), 297a; ZḤ 2c (SO), 6c (SO),
19a (MhN), 105a; Moses de León, Shushan Edut,
345; Liebes, “Ha-Mashiaḥ shel ha-Zohar,” 153–
56, and nn. 240–41; idem, Studies in the Zohar,
35, 97, 130–31; 178, nn. 110–11; Wolfson,
“Forms of Visionary Ascent,” 211–12; Hellner-
Eshed, Ve-Nahar Yotse me-Eden, 78–83.
981. in its natural form As raw kernels.
The word ‫( בגופייהו‬be-gufaihu) means “in their bodies,
themselves,” as the wheat exists naturally.
982. He asked, ‘And what’s this made of?’
In F1 and Mantua, this sentence is preceded by:
“He ate, and it tasted very good.” However, this
statement does not appear in C9, M4, P2, V5, V7,
OY, or Cremona, and is likely to be a scribal
gloss. In some of these witnesses (C9, M4, V7,
and Cremona) the previous two sentences are
missing as well, apparently due to a scribal
omission caused by homoioarcton (“same
beginning,” similarity of the beginnings of two
words or phrases near each other). In this case
the culprits are ‫( אמר ההוא בר נש‬amar ha-hu bar nash),
“The man asked,” and ‫( אמר‬amar), “He asked.”
983. royal pastry…  ‫( טריקי מלכין‬Teriqei malkin).
Teriqei plays on ‫( טריקטא‬teriqta), which derives from
Latin tracta, strips of dough “drawn out” in
making pastry.
984. Surely I am king… The cliff dweller
feels no need to taste the ultimate confection
since he has eaten the essential ingredient. But
by fixating on the raw wheat, he misses out on
the spectrum of delight. Similarly with one who
knows only the general principles of wisdom
(such as those contained in the Book of
Concealment) and has not explored how these
develop by contemplation and interpretation. The
author is apparently alluding to interpretations
of the Book of Concealment, such as those
appearing in Idra Rabba. One who does not
venture beyond the obscure principles of the
Book of Concealment never discovers all the
delicious meanings and insights that can unfold.
More broadly, the wheat may symbolize
Torah. (As mentioned above in note 979, the five
chapters of the Book of Concealment may
correspond to the five books of the Torah.) The
four forms of wheat (kernels, bread, cake, and
royal pastry) could then represent four levels of
meaning: simple, midrashic, allegorical, and
mystical. The man from the mountains claims to
have mastered wheat, thinking that because he
understands the simplest meaning of Torah he
has attained the essence and does not have to
delve any deeper. But such learning is
superficial, because essence is inadequate unless
it flowers into all it can be. Rather than reducing
the unknown to the familiar, one should savor the
variety of possible meanings.
Certain elements of this parable, including
its polemical tone, apparently derive from a
rabbinic parable directed against the Karaite
rejection of Oral Torah. The midrashic author
compares Torah to wheat, insisting on its
creative transformation. See Seder Eliyyahu Zuta
2:
What is the difference between Scripture and
Mishnah [i.e., the Written Torah and the Oral
Torah]? They told a parable. To what may this
be compared? To a king of flesh-and-blood who
had two servants, whom he loved completely.
He gave each of them a measure of wheat and
a bundle of flax. The wise one of them—what
did he do? He took the flax and wove it into
cloth. He took the wheat and made it into
flour. He sifted it, ground it, kneaded it, and
baked it, and then set it on the table and
spread the cloth over it. He left it until the
king arrived. The foolish of the two did
nothing at all.
After some time, the king came to his
palace and said to them, ‘My children, bring
me what I gave to you.’ One brought out the
[bread baked with] fine flour on the table
covered with a cloth, and the other brought
out the wheat in a box with the bundle of flax
on top. Woe for that shame! Woe for that
disgrace! You must admit: Which of them is
more beloved? Obviously, he who laid out the
table with the [bread baked of] fine flour on
it…. When the blessed Holy One gave the
Torah to Israel, he gave it to them as wheat
 from which to produce fine flour, and as flax
from which to produce cloth.
This passage continues by mentioning ‫כלל ופרט‬
(kelal u-frat), “general and particular,” and similar
hermeneutical rules. (See above, note 685.) Note
the reference in the Zohar’s parable to ‫כללא‬
(kelala), “general principle,” and what emerges
from it.
“Deriving, diverging” renders ‫( דנפקי‬de-nafqei),
“that emerge.” The delicious particulars emerge
or derive from the kelala, “general principle”; but
the author may be playing here with the
corresponding Hebrew idiom ‫( יוצא מן הכלל‬yotse min
ha-kelal), which means both “derives from the
principle” and also “is an exception to, different
from the general rule.”
According to a Hasidic reading, the parable
indicates that one should serve God in all
mundane activities by discovering the divine
wisdom or essence that lies hidden in everything.
See Ze’ev Wolf of Zhitomir, Or ha-Me’ir, Ki Tissa
(Exodus 34:27), 26a–b.
The author of this parable may have been
influenced by Maimonides’ description of how
habits prevent a person from experiencing
pleasure and apprehending reality. See Guide of
the Perplexed 1:31:
A person has in his nature a love of, and an
inclination for, that to which he is habituated.
Thus you can see that the people of the desert
—notwithstanding the disorderliness of their
life, the lack of pleasures, and the scarcity of
food—dislike the towns, do not hanker after
their pleasures, and prefer the bad
circumstances to which they are accustomed
to good ones to which they are not
 accustomed. Their souls accordingly would
find no repose in living in palaces, in wearing
silk clothes, and in the enjoyment of baths,
ointments, and perfumes.
In a similar way, a person has love for, and
the wish to defend, opinions to which he is
habituated and in which he has been brought
up and has a feeling of repulsion for opinions
other than those. For this reason also a person
is blind to the apprehension of the true
realities and inclines toward the things to
which he is habituated. This happened to the
multitude with regard to the belief in His
corporeality and many other divine subjects as
we shall make clear. All this is due to people
being habituated to, and brought up on, texts
that it is an established usage to think highly
of and to regard as true and whose external
meaning is indicative of the corporeality of
God and of other imaginings with no truth in
them, for these have been set forth as
parables and riddles.
In the parable here, instead of “‫( מלכא‬malka),
king [of all these]” (attested in numerous
manuscripts and Cremona), Mantua (and most
subsequent editions) reads “‫( מארי‬marei), master
[of all these].” The Talmudic phrase ‫( מרי חטיא‬marei
ḥittayya), “master of wheat,” refers to one who
mastered or memorized oral traditions. See BT
Berakhot 64a; Horayot 14a; cf. Bava Batra 145b.
On wheat signifying knowledge, see also Bereshit
Rabbah 15:7; BT Berakhot 40a; Pesiqta de-Rav
Kahana 20:6.
On the four levels of meaning in Torah, see
above, pp. 33–35, nn. 95–103 and n. 99. On
tasting the meaning of Torah, see above, note
499. Cf. Zohar 2:61b–62a. For a positive
evaluation of eating the kernel of Torah, see TZ
69, 114b; ZḤ 118b (Tiq). On the contrast
between raw wheat and fine bread, see
Tanḥuma, Tazri’a 5.
For various approaches to this parable, see
Liebes, Studies in the Zohar, 96–97; Wolfson,
“Beautiful Maiden Without Eyes,” 171–72;
Abrams, “Knowing the Maiden without Eyes,”
72–73; Hellner-Eshed, Ve-Nahar Yotse me-Eden,
60–61.
 * ‫( ספרא דצניעותא‬Sifra di-Tsni’uta ), The Book of
Concealment This composition is an anonymous
interpretation of the beginning of Genesis,
consisting of five short chapters and composed
cryptically in solemn cadences. Its six Aramaic
pages embody the basic principles of Kabbalah in
a highly condensed form, focusing on the process
of emanation and the mysterious dynamics of
divine being. In a sense, Sifra di-Tsni’uta forms a
kind of Mishnah, which is explicated and
expanded elsewhere in the Zohar, especially in
Idra Rabba and Idra Zuta.
The enigmatic Book of Concealment requires
such extensive interpretation that any detailed
commentary threatens to overwhelm the text.
Therefore I have first placed here the text itself,
unencumbered by commentary, followed by the
same text with commentary (beginning below,
page 545). For the significance of the title, see
below, page 587.
 1. ‫( ספרא דעניעותא‬Sifra di-Tsni’uta ), The
Book of Concealment See the note above at
the bottom of page 535. On the title and context
of Sifra di-Tsni’uta, see below, page 587.
On this unique composition, see Tishby,
Wisdom of the Zohar, 1:3–4; Scholem, Kabbalah,
214; Liebes, Studies in the Zohar, 67–71, 95–101;
idem, Torat ha-Yetsirah shel Sefer Yetsirah , 127–
40; idem, “Mar’ish ha-Arets,” 350–53; Klein, “The
Paradox of Sifra di-Tsni’uta.” For a description of
Isaac Luria’s authentic commentary on Sifra di-
Tsni’uta, see Scholem, Qabbalat ha-Ari, 243–48.
2. a book balanced on scales A book
describing the balance between divine qualities,
between male and female.
The cosmic scales determine the nature of all
existence, and the world could not endure until
the opposite qualities of Compassion and Justice
were harmonized. See Bereshit Rabbah 12:15:
“The blessed Holy One said, ‘If I create the world
by the quality of Compassion, its sins will
abound; by the quality of Justice, the world will
not endure. Rather, I will create it by both the
quality of Justice and the quality of Compassion.
Oh that it may endure!’”
On its way into the world, every human soul
passes through the cosmic scales, and those that
balance each other are destined to be married.
In the process of emanation, the sefirot too were
weighed.
On cosmic weighing, see Isaac the Blind,
Peirush Sefer Yetsirah, 8: “He weighed them
[i.e., the primordial letters of Creation] this
opposite that so as to couple them to yield fruit,
for no thing can emanate from another without
weighing.”
 The phrase “balanced on scales” renders
‫( שקיל במתקלא‬sheqil be-matqala). Sheqil, literally
“weighed,” can mean “balanced, equal,” based
on the Hebrew cognate ‫( שקל‬shql). Matqala, literally
“weight,” can mean “weighing” and hence
“scales.” This phrase may also imply that the
book is written in poetic meter, which is
especially true of the beginning of Sifra di-
Tsni’uta. In Zohar 3:141a (IR), the initiates “who
have entered and emerged” are themselves
described as having been “balanced on the
scales.”
See above, pp. 7–8, n. 22; Liebes, Peraqim,
327–32; idem, Studies in the Zohar, 67–71; idem,
Torat ha-Yetsirah shel Sefer Yetsirah , 132–35. On
the cosmic scales, see also Isaiah 40:12; Sefer
Yetsirah 3:1; Pseudo-Dionysius, The Divine
Names 1:3. On balancing and matching couples
before birth, see above, pp. 85–86, n. 241.
3. until there was a balance… Until the
male and female divine aspects were balanced
and gazed upon one another, nothing could
endure.
The image of not gazing face-to-face recalls a
rabbinic description of the cherubim. According
to BT Bava Batra 99a, in the time of the Temple
“whenever Israel fulfilled the will of the
Omnipresent,” the cherubim in the Holy of
Holies faced one another, and “whenever [Israel]
did not,” the cherubim miraculously turned away
from each other toward the Temple courts.
See Rashbam, ad loc.; Zohar 2:152b; 3:59a–
b; above, p. 530, n. 977. Cf. the erotic description
of the cherubim in BT Yoma 54a (quoted above,
p. 351, n. 454). On not gazing face-to-face, see
also Zohar 1:2b; 3:292b (IZ). On the significance
of “face-to-face” in this passage, see Liebes,
Studies in the Zohar, 67–71, 105–7, 156. On
Adam’s original androgynous nature and his “two
faces,” see below, note 65.
“A balance” renders ‫( מתקלא‬matqala), “weight,
weighing, scales.” See the preceding note. On
the balance of male and female, see Zohar
3:290a (IZ).
4. the primordial kings died… Earlier
worlds or emanations (pictured as “primordial
kings”) were dominated by harsh Judgment, so
after existing only momentarily they perished.
Finally, the invisible, primal divine configuration
clothed itself in sefirot that displayed balance and
harmony.
On the worlds that were previously
destroyed, see Bereshit Rabbah 3:7, in the name
of Rabbi Abbahu: “The blessed Holy One kept
creating worlds and destroying them until He
created these [i.e., heaven and earth]. Then He
declared, ‘These please Me, those do not.’”
Here in Sifra di-Tsni’uta the worlds that were
destroyed are called “primordial kings,” based
on a passage in Genesis (36:31–39), which
begins: These are the kings who reigned in the
land of Edom before a king reigned over the
Children of Israel. These kings do not constitute
a dynasty since none of the successors to the
throne is a son of his predecessor. In seven
consecutive verses Genesis records And [so-and-
so] died, and in the Zohar these royal deaths
represent the destruction of unviable emanations
tainted by harsh Judgment (which is identified as
Edom). Only of the final, eighth king is a wife
mentioned.
Cf. Bereshit Rabbah 12:15. See Zohar
1:154b, 223b; 2:34b; 3:61a–b, 128a (IR), 135a–b
(IR), 142a (IR), 292a–b (IZ); Tishby, Wisdom of
the Zohar, 1:276–77, 289–90; 2:458–59; Liebes,
“Ha-Mashiaḥ shel ha-Zohar,” 219–21; idem,
Studies in the Zohar, 65–68, 134–35, 155–56;
idem, “Mar’ish ha-Arets,” 352; Idel, “Ha-
Maḥashavah ha-Ra’ah shel ha-El.” Cf. above, p.
99, n. 283. On the link between the destroyed
worlds and the demonic realm in the writings of
Isaac ha-Kohen, see Scholem, “Qabbalot R.
Ya’akov ve-R. Yitsḥaq,” 193–97. The theme of
previous worlds that were destroyed inspired
Isaac Luria’s theory of “the breaking of the
vessels.”
The Church father Origen refers to previous
worlds in responding to the following question
posed by heretics: “If the world had its beginning
in time, what was God doing before the world
began?” Origen replies, “Not then for the first
time did God begin to work when He made this
visible world; but just as after its destruction
there will be another world, so also we believe
that others existed before the present one came
into being.” See Origen, De Principiis, 3:5:3.
“Bestowed” renders ‫אחסין‬ (aḥsin), “be-
queathed, bestowed.” For other possible
meanings, see Liebes, Torat ha-Yetsirah shel
Sefer Yetsirah, 137. “Weapons” renders ‫זיוניהון‬
(ziyyuneihon); see Zohar 2:54a; 3:42b, 60a. For
other possible meanings, see Liebes, Torat ha-
Yetsirah shel Sefer Yetsirah, 137–38; Klein, “The
Paradox of Sifra di-Tsni’uta.”
5. This balance hangs… The cosmic scales
inhabit a realm that exists on a different plane of
being. Before any potential entity issues into
being, it is weighed on this balance to determine
whether it is harmonious, and whatever fails the
test cannot endure. The phrase “those who were
not” may refer to those who did not yet exist (but
later did), or to those who failed the balancing
test and perished.
The idiom of “rising upon” the scales
apparently derives from the wording in Psalms
62:10: ‫( במאזנים לעלות‬be-moznayim la’alot), to be
weighed on [literally, to go up in] scales, which
probably refers either to an object rising on one
of the pans of the scale as the other weighted
pan falls, or to an object being lifted and placed
on one of the pans. See Zohar 1:229a; above, pp.
85–86, n. 241; Vol. 3, pp. 380–81, n. 404.
See Liebes, Torat ha-Yetsirah shel Sefer
Yetsirah, 134, 137; Klein, “The Paradox of Sifra
di-Tsni’uta.”
6. Secrecy within secrecy… Here begins a
description of the head of the Holy Ancient One,
who is the primal manifestation of Ein Sof through
Keter. The skull is filled with the dew of
emanation; a membrane of pure air covers the
brain, while around the head fall strands of hair
symmetrically.
On the head being filled with dew, see Song
of Songs 5:2: For my head is drenched [literally,
filled] with dew. On the divine dew and
crystalline dew, see above, pp. 260–61, n. 200.
The image of hair as clean fleece derives from
Daniel 7:9: As I watched, thrones were placed,
and the Ancient of Days sat—His garment like
white snow, the hair of His head like clean fleece,
His throne flames of fire, its wheels blazing fire.
In the Zohar, the Ancient of Days is equivalent to
the Holy Ancient One.
On the membrane, see Zohar 3:128b (IR),
136a (IR). On the membrane surrounding the
human brain, see Gershon ben Solomon, Sha’ar
ha-Shamayim 9, 26b; Joseph ben Shalom
Ashkenazi, Peirush Sefer Yetsirah 1:1, 13b–d.
On depictions of the divine anatomy in
Jewish mysticism, see Scholem, Kabbalah, 16–18;
idem, On the Mystical Shape of the Godhead, 15–
55. On the sexual symbolism of hair, see Eliade,
ed., Encyclopedia of Religion, 6:154.
7. Will of Wills is revealed… Prayer
stimulates divine favor and revelation of the
highest Will, which is identified with Keter, known
as ‫( רעוא‬ra’ava), “Will,” or ‫( רעוא דרעוון‬ra’ava de-ra’avan),
“Will of Wills.” The pure compassion of this high
realm expresses itself as providential
supervision.
“Supervision below by supervision of
radiance above” apparently refers to two levels
of providence, conveyed by the Holy Ancient One
and a lower divine configuration known as the
Short-Tempered One. When the Holy Ancient
One gazes compassionately upon the Short-
Tempered One, the latter is illumined by the
former, and lower providence conveys the
radiant compassion of higher providence. See
Zohar 3:136a–137b (IR); Klein, “The Paradox of
Sifra di-Tsni’uta.”
The Holy Ancient One, characterized by pure
compassion, is described as ‫( אריך אנפין‬Arikh Anpin),
“long-suffering, slow to anger, taking a long time
for his nostrils to flare.” This expression derives
from Exodus 34:6: YHVH, YHVH! A compassionate
and gracious God, ‫( ארך אפים‬erekeh appayim), slow to
anger [or: long-suffering], and abounding in
kindness and faithfulness. See Ibn Ezra (short),
ad loc.; Zohar 3:129a–b (IR); above, pp. 152–53,
n. 38.
 The configuration of sefirot from Ḥokhmah
through Yesod is characterized by a tension
between opposites: right and left, loving-
kindness and judgment. Relative to the highest
realm, this configuration is often described in the
Zohar as ‫( זעיר אנפין‬Ze’eir Anpin), “short-tempered”
(deriving from Proverbs 14:17), or the Short-
Tempered One. (For the possibility that Ze’eir Anpin
refers to Shekhinah, see Liebes, Studies in the
Zohar, 105–7.)
On the manifestation of the Will of Wills, see
Zohar 3:129a, 136a–b (both IR), 288b (IZ). On
the open eye(s) of providence, see Zohar 3:129b–
130a (IR). Cf. Psalms 121:4: Look, He does not
slumber nor does He sleep, the Guardian of
Israel!
8. two holes of an armoire… Referring to
the nostrils of the Holy Ancient One, whose nose
conveys the divine breath animating all. (See
below.)
“Armoire” renders ‫פרדשקא‬ (pardashqa),
apparently based on the rabbinic term ‫פרדסקין‬
(pardisqin), a corruption of Greek purgiskos,
“cupboard, cabinet.” See M Oholot 6:7; Tosefta
Oholot 7:13; Lieberman, Tosefet Rishonim,
3:115. On the word pardisqin in M Oholot, the early
thirteenth-century Tosafist Samson of Sens
explains to his readers what a cabinet is: “hollow
columns in the wall of the house made of many
windows and with doors.” Asher ben Yeḥiel
explains that pardisqin are “windows like towers
built into the wall.”
See Maimonides, Mishneh Torah, Hilkhot
Tum’at Met 25:4; Abraham ben David, ad loc.;
Zohar 2:177a (SdTs), 178b (SdTs); 3:130b (IR),
262a, 289a (IZ), 294b (IZ); Derekh Emet; Bei’ur
ha-Gera; Nitsotsei Zohar; Klein, “The Paradox of
Sifra di-Tsni’uta.”
Some commentators understand pardashqa as
“officer,” based on the rabbinic term ‫פרדשכא‬
(pardashkha), “officer, official,” which may itself
derive from Persian. This sense could convey the
image of a nose supervising commandingly. See
BT Shabbat 94a; Megillah 12b; Zohar 1:148b;
2:8b, 36b; 3:144b (IR); Arukh ha-Shalem, s.v.
pardakhsh; Tosefot he-Arukh ha-Shalem, 336, s.v.
pardakhsh.

“Breath” renders ‫( רוחא‬ruḥa), “wind, breath,

spirit.” On the breath issuing from the nostrils of
the Holy Ancient One, see Zohar 3:130a–b (IR),
289a (IZ). Cf. 3:137b–138a (IR), 294a (IZ). On the
animating power of the divine breath, see
Genesis 2:7: YHVH Elohim formed the human, dust
from the soil, and blew into his nostrils the
breath of life, and the human became a living
being.
9. ‫( בראשית ברא‬Be-reshit bara)… The opening
verse of the Bible contains seven Hebrew words:
Be-reshit, In the beginning, followed by six others,
‫( ברא אלהים את השמים ואת הארץ‬bara Elohim et ha-shamayim ve-
et ha-arets), God created the heavens and the
earth.
The six words following be-reshit apparently
symbolize the sefirot from Ḥesed through Yesod, with
be-reshit itself signifying their source above
(Ḥokhmah or Binah). All seven (or the last six) of
these sefirotic entities are suspended from the
seven features of the skull mentioned in the
preceding paragraph: the skull itself, crystalline
dew, the membrane of air, strands of fleece-like
hair, the forehead (expressing the Will), the open
eye of providence, and the nostrils breathing life
into all. The entities culminate in the glorious
beard of the Holy Ancient One (described below
in Chapter 2).
Elsewhere, the Zohar reads ‫( בראשית‬be-reshit), in
the beginning, as two words: ‫( ברא שית‬bara shit),
“created six,” alluding to the six sefirot (from Ḥesed
through Yesod) gestating within Binah. See above,
p. 348, n. 450; Klein, “The Paradox of Sifra di-
Tsni’uta.”
On the forehead as expressing the Will, see
Zohar 3:129a (IR), 136b (IR); 288b (IZ), 293a
(IZ). On a group of six with the seventh above
them, see Zohar 3:47b; cf. 3:144b (IR).
On the beard as glorious, see BT Shabbat
152a, in the name of Rabbi Yehoshu’a son of
Korḥah: “The glory of a face is the beard.” See
below at notes 22–23; Zohar 2:122b; 3:130b–
134b (IR), 139a–140b (IR), 289a–b, 295a–b (both
IZ). On the divine beard, see Giller, Reading the
Zohar, 118–22.
10. The second earth is not included…
The first earth appears in the opening verse of
Genesis, discussed above: In the beginning God
created the heavens and the earth. The next
verse begins with virtually the same word that
concluded the first verse: ‫( והארץ‬ve-ha-arets), And
the earth, was waste and empty, with darkness
over the face of the abyss and the wind of God
hovering over the face of the waters. This second
verse of Genesis contains fourteen Hebrew
words—thirteen not counting “the second earth,”
namely the opening word, ve-ha-arets, and the
earth. This word is not included in the total
because the earth was cursed on account of
Adam’s sin.
The thirteen remaining words of this verse
are linked to thirteen enhancements of the
glorious beard of the Holy Ancient One, which
correspond to the thirteen attributes of
Compassion recorded in Exodus 34. These
various groupings of thirteen recall the sum of
the six words following ‫( בראשית‬Be-reshit), In the
beginning, and the seven features of the skull.
See the preceding note; Klein, “The Paradox of
Sifra di-Tsni’uta.”
On the thirteen enhancements of the beard,
see below at notes 22–30; Zohar 3:130b–134b
(IR), 289a–b (IZ). The thirteen attributes are
derived from Exodus 34:6–7: YHVH, YHVH! A
compassionate and gracious God, slow to anger,
and abounding in kindness and faithfulness,
keeping kindness for the thousandth generation,
bearing crime, trespass, and sin; yet He does not
wholly acquit, inflicting the guilt of fathers upon
sons and upon sons of sons, to the third and
fourth generations.
The full verse in Genesis 5 reads: He called
his name ‫( נח‬Noaḥ), Noah, as to say, “This one ‫ינחמנו‬
(yenaḥamenu), will console us, for our work and for
the pain of our hands from the soil that YHVH
cursed.” See Genesis 3:17. In Genesis 1:2 wind
renders ‫( רוח‬ruaḥ), “wind, spirit, breath.”
11. Six thousand years… Alluding to the
duration of the universe, which according to a
rabbinic tradition will exist for this long. See BT
Sanhedrin 97a, in the name of Rav Kattina: “For
six thousand years the world exists and for one
thousand it lies desolate, as is written: YHVH alone
will be exalted on that day (Isaiah 2:11).”
For Rav Kattina, the verse from Isaiah
implies that the world will be destroyed and YHVH
alone will exist. The phrase on that day means
“in that millennium,” namely the seventh one,
based on the notion that a divine day lasts for a
thousand years. The proof-text for this equation
appears in the following lines of the Talmudic
passage, which compares the seventh millennium
to the Sabbatical year of shemittah, “release,”
during which the land is allowed to lie fallow: “It
has been taught in accordance with Rav Kattina:
Just as the seventh year releases one year in
seven [by letting the earth lie fallow], so the
world releases one millennium in seven [by being
fallow and desolate], as is written: YHVH alone will
be exalted on that day. And it says: A psalm, a
song for the Sabbath day (Psalms 92:1)—a day
that is totally Sabbath [a period of total rest,
ceasing, desolation]. And it says: For a thousand
years in Your eyes are like yesterday gone by
(ibid. 90:4).”
Based on this rabbinic tradition, in early
Kabbalah a theory of shemittot developed,
according to which the world is destroyed every
six millennia, lies in desolation for one
millennium, and is then recreated anew and
differently. Seven such cycles culminate in the
yovel, the cosmic “Jubilee.”

Here the six thousand years depend on “the

first six,” which refers to one of various sixes, all
connected: the six words following the opening
word of Genesis (see above, note 9), the six
primordial days of Creation, or the six sefirot from
Ḥesed through Yesod, who are symbolized by those
days. According to the kabbalistic theory of
Shemittot, each period of six millennia is dominated
by one of these six sefirot.
The “seventh above them” refers to one of
various sevens, all linked: the seventh
millennium (above the previous six), the word
‫( בראשית‬be-reshit), in the beginning (above, or
preceding, the following six words), or Binah
(above the six sefirot). In the seventh millennium,
when all ceases to exist, Binah will be exalted, or
fortified, alone.
According to the biblical law of shemittah,
every seventh year the land is allowed to lie
fallow and at the end of that year all debts are
canceled. See Leviticus 25:1–24; Deuteronomy
15:1–3.
On the kabbalistic theory of Shemittot, see
Scholem, Kabbalah, 120–22; idem, Origins of the
Kabbalah, 460–74; Pedaya, Ha-Ramban, 380–91,
432–33. On its significance here, see Liebes,
Studies in the Zohar, 123–26; Klein, “The
Paradox of Sifra di-Tsni’uta.” Certain kabbalists
objected to the full-fledged theory, including
Moses de León (Sefer ha-Mishqal, 92–95).
Regarding the Talmudic formulation in
Sanhedrin, see Zohar 1:128a (MhN); 2:10a; ZḤ
16d (MhN).
12. All will be destroyed in twelve hours…
Since one divine day (of twenty-four hours) is
equivalent to a millennium, “twelve hours”
apparently refers to half a millennium,
specifically the first half of the seventh
millennium, during which all existence is
destroyed, becoming once again waste and
empty.
“Thirteen, He will raise them in Compassion”
may mean that in the “thirteenth” hour, namely
at the beginning of the second half of the seventh
millennium, God will prepare the renewal of
Creation. The number thirteen also alludes to the
thirteen attributes of Compassion, the thirteen
enhancements of the divine beard, and thirteen
words of the second verse of Genesis, (not
counting the opening word). See above, note 10;
Liebes, Studies in the Zohar, 124; Klein, “The
Paradox of Sifra di-Tsni’uta.”
“All those six” refers to one or more of the
following cluster: the six new millennia of the
next cycle when the six lower sefirot emanate
anew, symbolized by the six days of Creation and
by the six words following the word ‫( בראשית‬be-
reshit), in the beginning. See above, notes 9, 11.

The opening verse of Genesis states that God

created, and then the next verse says The earth
was waste and empty. Here this is apparently
construed as The earth was—it had existed
already in a previous cosmic cycle, eventually
becoming waste and empty, with darkness [over
the face of the abyss…], until finally only God
existed.
On the significance of the verb was in the
second verse of Genesis, see Bereshit Rabbah
1:15; Bahir 2 (2); Zohar 1:16a (Vol. 1, p. 118, n.
75); 2:34b (Vol. 4. pp. 153–54. n. 54).
On the twelve hours in which “all will be
destroyed,” cf. the twelve-hour rise and fall of
Adam, described in Avot de-Rabbi Natan A, 1; B,
1; Vayiqra Rabbah 29:1; BT Sanhedrin 38b. On
the verse in Isaiah, see the preceding note.
13. a long serpent… The circular serpent
represents the divine power that seeks to revert
from the harmony of creation to primordial
chaos. Every seven thousand years, the world is
swallowed up and once again God is all that
exists. Despite the demonic nature of the
serpent, it inheres in the process of emanation,
demonstrating that chaos and evil are linked
with divine being.
“Tail in the head” alludes to the ancient
mythological image of a serpent biting its tail,
known as “uroboros,” from the Greek ouroboros
(“devouring its tail”). Conceivably, “head behind
the shoulders” may refer to the serpent arching
itself backward until its mouth meets its tail,
although normally the mythic serpent is pictured
arching forward.
The image of the uroboros appears in ancient
Egypt, Babylonia, and the Phoenician world; in
Hellenistic magic and astrology; in India; and in
Norse myth. It was often depicted as the cosmic
Ocean surrounding the world or as the boundary
of various dimensions of space and time. The
uroboros could symbolize the outermost sphere
of heaven or the recurrence of planetary
revolutions, and it was also the celestial monster
controlling solar and lunar eclipses.
The uroboros appears often in Gnostic texts,
and is sometimes identified with the serpent of
the Garden of Eden or with Leviathan. In
alchemy it became a basic symbol, sometimes
drawn around the Greek motto Hen to pan (All is
One). Here, as in some earlier traditions (based
ultimately on the phenomenon of the serpent
shedding its skin), the uroboros represents an
eternal cycle, the unity and renewal of life.
According to alchemical texts, the dragon slays
itself, weds itself, and impregnates itself.
While the uroboros figured prominently in
alchemy, it also contributed to modern science.
In the 1860s August Kekulé developed the
hexagonal ring theory for the molecular
structure of benzene, a theory that proved
fundamental to organic chemistry. Years later,
Kekulé described how he discovered the ring
shape: “I was sitting there [in the study],
working on my textbook, but it was not going
well; my thoughts were on other matters. I
turned my chair toward the fireplace and sank
into half-sleep…. The atoms were fluttering
before my eyes…. My mental eye, sharpened by
repeated visions of this kind, now distinguished
larger structures in numerous combinations:
long chains, often combined more densely;
everything in motion, twisting and turning like
snakes. But look, what was that? One of the
snakes had seized its own tail, and the figure
whirled mockingly before my eyes. In a flash I
awoke, and… I spent the rest of the night
working out the consequences of the
hypothesis.”
On the uroboros, see below at note 86; Zohar
3:205b; Leisegang, “The Mystery of the
Serpent,” 24–41; Jung, Psychology and Alchemy,
62, 281; idem, Alchemical Studies, 79; idem,
Collected Works, 20:74; Needham, Science and
Civilisation in China, 5:4:33: 374–85; Neumann,
Origins and History of Consciousness, 10–11,
index, s.v. “uroboros”; idem, The Great Mother,
index, s.v. “uroboros”; Clark, Myth and Symbol in
Ancient Egypt, 50–54; Sheppard, “The Ouroboros
and the Unity of Matter in Alchemy”; Tishby,
Wisdom of the Zohar, 2:460, 467; Rosenberg,
Anatomy of God, 13–14; Liebes, Torat ha-Yetsirah
shel Sefer Yetsirah, 135–36; idem, “Mar’ish ha-
Arets,” 352; Wolfson, Language, Eros, Being, 67–
68, 271; Mastrocinque, From Jewish Magic to
Gnosticism, 94–97, 106, 148–53, 162–63, 205. On
Kekulé’s theory and reverie, see Rocke,
“Hypothesis and Experiment in Kekulé’s Benzene
Theory.” On his prior awareness of the uroboros,
see Needham, Science and Civilisaion in China,
5:4:33: 385; Von Baeyer, Taming the Atom, 59–
62.
 On the serpent and the cosmic egg in Orphic
cosmogony, see Leisegang, “The Mystery of the
Serpent,” 16–24, 37. Cf. Liebes, Studies in Jewish
Myth and Jewish Messianism, 65–92. On the
serpent as the constellation Draco, see Kaplan,
Sefer Yetzirah, 231–39; Vol. 4, p. 157–58, n. 65.
On the serpent as the Milky Way, see Vol. 2, p.
215, n. 96. On the link between the demonic
serpent and the divine realm, see Zohar 2:34a–
35b.
“Enraged and furious” renders ‫אעבר וזעים‬
(i’abbar ve-za’eim), apparently based on the phrase
in Psalms 78:49: ‫( עברה וזעם‬evrah va-za’am), wrath and
indignation. Cf. Ezekiel 21:36; 22:31. The
Aramaic word i’abbar can mean “pregnant,” which
could refer to the uroboros. On the serpent’s
pregnancy, see the alchemical formulation earlier
in this note, and BT Bekhorot 8b and Yalqut
Shim’oni, Genesis 31, both of which employ the
term i’abbar or its equivalent ‫( מיעבר‬mi’abbar).
14. Once in a thousand short days… A
normal divine day lasts a thousand years (see
above, note 11), whereas a “short” divine day
apparently lasts one year. Once every thousand
years the serpent rears his head and, plowing
through the waters, threatens to destroy the
world; but God smashes its head and only in the
seventh attempt does the serpent succeed.
“Plowshare” renders ‫קולטרא‬ (qultera),
apparently borrowed from Rashi’s reference to
the Old French coltre, “plowshare,” and applied
here to the sea serpent’s fins plowing through
the ocean.
See Rashi on 1 Samuel 13:20; Isaiah 2:4; Joel
4:10; BT Shabbat 123b, 157a (both s.v. ve-yated);
Ta’anit 25b, s.v. berekh; Bava Metsi’a 80a, s.v. ha-
sokher; Klein, “The Paradox of Sifra di-Tsni’uta.”
Cf. Zohar 3:288a (IZ); Derekh Emet; Bei’ur ha-
Millim ha-Zarot, 189; Ma’arikh, s.v. qltr.
“Its smoking nodes” renders ‫( קיטרוי‬qitroi),
literally “its smoke” or “its knots.” “Smoke” fits
the image of the fire-breathing dragon, while the
meaning “knots, nodes” apparently refers to the
two nodes described in medieval astronomy,
namely the two points at which the orbit of a
planet (or the moon) crosses the ecliptic. The
point through which the heavenly body passes
northward through the ecliptic is called the
“ascending node,” while the southward crossing
point is the “descending node.” These two nodes
are often called the “dragon’s head” and the
“dragon’s tail.” The lunar nodes are the only two
places where a solar or lunar eclipse can occur.
See Rumi, Mathnawi, 5:3582: “You are the sun
imprisoned by a knot [i.e., eclipsed]. What a
shame!”
On the two nodes, see Baraita di-Shmu’el ha-
Qatan, 1; Ibn Ezra on Exodus 3:15 (long); Job
28:3; Maimonides, Mishneh Torah, Hilkhot
Qiddush ha-Ḥodesh 16:1; Radak on Isaiah 19:15;
Kaplan, Sefer Yetzirah, 235–38; Klein, “The
Paradox of Sifra di-Tsni’uta.”
“A fin in its share” apparently alludes to an
image of the sea monster recorded in Seder
Rabbah di-Vreshit, 17 (Battei Midrashot, 1:28):
“The entire world stands on one fin of
Leviathan.” See above, p. 107, n. 306. In the
description of the serpent in Zohar 2:34b, Rabbi
Shim’on says: “The Companions study the
account of Creation and comprehend it, but few
know how to allude thereby to the mystery of the
great sea serpent (Ezekiel 29:3). Concerning this
we have learned that the world unfolds solely on
its fins.” See Liebes, Studies in the Zohar, 16–17.
 “Its share” may allude to the portion offered
to the demonic power in order to assuage it. On
this theme, see above, p. 102, n. 291; p. 421, n.
657.
The image of smashing the sea serpent’s
head belongs to a biblical myth of creation
(based on ancient Near Eastern sources), in
which God vanquishes the primordial forces of
chaos.
15. There were two, reverting to one…
According to a rabbinic myth, originally there
were two serpents, male and female, but God
reduced them to one. See BT Bava Batra 74b:
“God created the great sea serpents…. Rabbi
Yoḥanan said, ‘This is Leviathan the elusive
snake and Leviathan the writhing snake, as is
said: On that day YHVH will punish—with His
fierce [or: great, mighty] sword—[Leviathan the
elusive snake, Leviathan the writhing snake]
(Isaiah 27:1).’ Rav Yehudah said in the name of
Rav, ‘Everything that the blessed Holy One
created in His world, He created male and
female. Even Leviathan the elusive snake and
Leviathan the writhing snake He created male
and female, and if they mated with another, they
would destroy the entire world. What did the
blessed Holy One do? He castrated the male and
killed the female, salting her for [the feast of] the
righteous in the world to come, as is written: He
will slay the serpent of the sea (ibid.).’”
In the verse in Psalms—You smashed the
heads of sea serpents on the waters—the word
‫( תנינים‬tanninim), sea serpents, is spelled with both
the first and second ‫( י‬yod). However, in Genesis
1:21, the word is spelled “deficiently,” without
the second yod: God created the great  ‫תנינם‬
(tanninim), sea serpents, alluding to the fact the
Leviathan was left without his female partner.
See Bereshit Rabbah 7:4; Zohar 2:34a–b; Minḥat
Shai on the verse; above, pp. 107–8, nn. 306–7.
Here the phrase “two, reverting to one”
alludes to the Talmudic legend and perhaps also
to the situation in the seventh millennium, when
all is destroyed and returned to undifferentiated
oneness, God alone existing. See Zohar 3:47a;
ZḤ 50b; Liebes, Torat ha-Yetsirah shel Sefer
Yetsirah, 135–36.
The full verse in Ezekiel reads: An image
above the heads of the living being: a firmament
like awesome ice, spread out above their heads.
The noun ‫( חיה‬ḥayyah), living being (or animal,
creature) appears in the singular, apparently to
emphasize the unity of the ensemble. (See
Greenberg, Ezekiel, 48.) Here, apparently, the
verse demonstrates that a single being can have
two heads.
16. “Let there be light!” ‫( ויהי‬Va-yhi), And
there was… Emanation unfolds according to the
divine command, which is immediately
actualized. This is indicated specifically in
Genesis—va-yhi, and there was, light—and more
generally in the verse from Psalms: For He
spoke ‫( ויהי‬va-yehi), and it came to be.
Both forms of ‫( ויהי‬va-yhi, va-yehi) include the
three component letters of the name ‫( יהוה‬YHVH),
namely ‫( י ה ו‬yod, he, vav), with the addition of a
second yod. The three letters yod, he, vav often
signify the sefirot from Keter through Yesod,
according to the following scheme: The initial
letter, yod, symbolizes the primordial point of
Ḥokhmah, while its upper stroke symbolizes Keter.
The he, often a feminine marker, symbolizes the
Divine Mother, Binah. The vav, whose numerical
value is six, symbolizes Tif’eret and the five sefirot
surrounding Him (Ḥesed through Yesod). Normally,
the final sefirah, Shekhinah, is symbolized by the
second he in YHVH, but here instead of the second
he, it is the second, or “final,” yod—of ‫( י ה ו י‬yod, he,
vav, yod)—that designates Shekhinah. This second yod
is equivalent to the more common second he,
given that both “were balanced on a single
scale.”
For various interpretations, see OY; MmD;
Klein, “The Paradox of Sifra di-Tsni’uta.” On the
sefirotic significance of the letters of the Divine
Name, see above, p. 158, n. 55. On the name ‫י ה ו‬
(yod, he, vav, or YHV), see Sefer Yetsirah 1:13; Zohar
2:126b–127a; Scholem, Origins of the Kabbalah,
31–33.
17. The living beings darting back and
forth… The divine energy oscillates, perhaps
between Keter and Shekhinah, or between Ḥesed and
Yesod, or between Ḥokhmah and Binah. The
primordial light of Ḥesed (described in Genesis as
good) reaches Yesod, who is known as righteous
one and also good (since He conveys all the
goodness of emanation).
“This one goes up on the scale…” may mean
that Yesod is weighed or determined on the cosmic
scale, whereas an earlier entity (Ḥesed or perhaps
Keter) exists “on its own” in a more primal state.
For various interpretations, see OY; Bei’ur ha-
Gera; Sullam; MmD; Klein, “The Paradox of Sifra
di-Tsni’uta.”
“Sister and relative” allude to Ḥokhmah
(Wisdom) and Binah (Understanding), based on
Proverbs 7:4: Say to Wisdom, “You are my
sister,” and call Understanding a relative. This
divine couple is symbolized by the letters ‫( י‬yod)
and ‫( ה‬he), and their union forms the name ‫( יה‬Yah).
 The full verse in Ezekiel reads: The living
beings darting back and forth like a flash of
lightning. On the verse in Isaiah, see BT Yoma
38b, Ḥagigah 12a; Zohar 1:30b, 33a, 60a, 82b;
2:11b, 128b; 3:16a, 110b. On Yesod as Righteous
One, see above, pp. 47–48, n. 132. On the
relation between Ḥesed and Yesod, see Zohar 1:3a,
21a, 30b; 2:230a.
18. Six emerge from the branch… From
the union of ‫( י‬yod) and ‫( ה‬he), namely Ḥokhmah and
Binah, emerge the six sefirot from Ḥesed through Yesod
—symbolized by the letter ‫( ו‬vav), whose
numerical value is six.
The “tongue speaking grandly” probably
symbolizes the hidden sefirah of Da’at, which unites
Ḥokhmah with Binah and lies concealed between
them; its speech emanates the lower six sefirot.
The three expressions of allegiance in the verse
from Isaiah apply respectively to Ḥokhmah, Binah,
and Da’at. This last sefirah manifests itself through
Tif’eret, whose full name is Tif’eret Yisra’el (Beauty of
Israel), referred to here as “the name of Israel—
really!” The designation “sister” alludes to
Ḥokhmah (see the preceding note).

On Da’at, see above, p. 153, n. 40; p. 155, n.

43. On Da’at as the tongue, see Liebes, Studies in
the Zohar, 171, n. 65; cf. Wolfson, Circle in the
Square, 64, 182, n. 128. The phrase “speaking
grandly” derives from Daniel’s dream-vision
(Daniel 7:8, 20).
19. All are included in the concealed
tongue… The entire potentiality of emanation is
included in Da’at and intended for Binah, the Divine
Mother. She opens Herself not only to Her
partner Ḥokhmah (with whom She unites via Da’at),
but also to Tif’eret, the son who issues from Her;
so She is covered, or protected, by Father Ḥokhmah
above and by Tif’eret below. No one should dare
separate Ḥokhmah from Binah, exposing their
nakedness and interrupting the divine flow.
The biblical idiom ‫( לגלות ערוה‬legallot ervah), “to
expose nakedness (or genitals),” means to
initiate forbidden sexual relations. Here,
conversely, the idiom apparently refers to
disrupting the union of the divine couple, thereby
exposing their nakedness. See above, pp. 529–
30, n. 975. For various interpretations of this
paragraph, see OY; Bei’ur ha-Gera; Sullam;
MmD; Klein, “The Paradox of Sifra di-Tsni’uta.”
20. Let there be lights… The two lights
symbolize Tif’eret and Shekhinah, the former
dominating the latter. The male unites with the
female through Yesod (Foundation), the divine
phallus, also known as Righteous One. From a
higher perspective, though, it is Ḥokhmah,
symbolized by the letter ‫( י‬yod), who illumines
both Tif’eret and Shekhinah, impregnating the latter.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; MmD; Klein, “The Paradox of
Sifra di-Tsni’uta.” On the two lights, see Zohar
1:20a. The full verse in Genesis reads: God said,
“Let there be lights in the dome [or: expanse,
firmament, vault] of heaven to divide the day
from the night, and they will be for signs and for
seasons, for days and years.” On the verse in
Proverbs, see above, pp. 47–48, n. 132.
21. ‫( יוד‬Yod) is unified alone… As Ḥokhmah
withdraws, the light of Shekhinah fades and She
darkens. However, Binah (the Divine Mother) is
illumined through Her fifty gates. The key
apparently symbolizes Da’at, who potentially
includes all six sefirot from Ḥesed through Yesod.
Fitting into Mother’s opening, this key links
Ḥokhmah and Binah.
 No one should dare to separate the divine
couple, since this would ruin the harmonious
balance and interrupt the flow of emanation.
On the waning of the moon and the
diminishment of Shekhinah, see above, pp. 271–72,
n. 230. On the fifty gates of Binah, see above, pp.
524–25, n. 952; p. 526 at n. 957. On the divine
key, see Zohar 1:3b; above, pp. 514–15, n. 923.
Cf. above, pp. 94–95, nn. 270–71; pp. 101–2, n.
290. On the act of exposing, see above, note 19.
For various interpretations of this paragraph, see
OY (who offers several); Bei’ur ha-Gera; Sullam;
MmD; Klein, “The Paradox of Sifra di-Tsni’uta.”
22. The beard of faith… The precious,
glorious beard of the Holy Ancient One is not
explicitly mentioned in the Song of Songs or in
any prophetic book of the Bible. Its white hair
branches into thirteen ‫תקונין‬ (tiqqunin),
“enhancements,” or locks, curls, curlicues.
On the glorious beard and its thirteen
enhancements, see above, notes 9–10. On its
issuing from the ears, see Zohar 3:130b–131a
(IR). On its not being mentioned, see Zohar
3:139a (IR). Conceivably, the description of the
beloved in Song of Songs 5:13 alludes to the
beard: his cheeks like a bed of balsam, towers of
mixed spices.
The range of the word ‫( תקון‬tiqqun) includes:
“mending, improvement, correction, perfection,
order, arrangement, array, adornment,
enhancement.” “Mouth” renders ‫( בוסיטא‬bosita),
which apparently derives from Castilian boca,
“mouth,” with the diminutive suffix ita. See
Zohar 2:30b; 3:32b, 131a (IR, paraphrasing this
passage); Ma’arikh, s.v. bosita; Liebes, Peraqim,
134–35; Corominas, Diccionario, 1:603–4. Cf.
Zohar 3:128b (IR); Derekh Emet; Luria, Va-
Ye’esof David, s.v. besit.
23. Of that Glory… The verse in Jeremiah,
describing the Sinai Desert, is applied here to
the glorious beard of the Holy Ancient One,
which transcends other divine powers.
‫( אדם‬Adam), human, and ‫( איש‬ish), man,
represent two stages of divinity. Adam, human,
alludes to the configuration of sefirot from Ḥokhmah
through Yesod known as the Short-Tempered One.
This realm is characterized by a tension between
opposites: right and left, loving-kindness and
judgment. Relative to the highest realm (the Holy
Ancient One), this one is described as ‫זעיר אנפין‬
(Ze’eir Anpin), “short-tempered, impatient.” See
above, note 7. The configuration of Adam lies
“outside” of the Holy Ancient One’s glory.
The second term—ish, man—represents
specifically the divine aspect of Judgment (and
retribution), as in Exodus 15:3: YHVH is ‫( איש‬ish), a
man of, war. This aspect is certainly excluded
from the realm of the Holy Ancient One, which is
characterized by pure grace and loving-kindness.
On the contrast between the Holy Ancient
One and Adam, see Zohar 3:136b (IR). On Adam
being “outside,” see Zohar 3:128b (IR). On adam
and ish, see Zohar 3:48a–49a; Liebes, Studies in
the Zohar, 110–19.
24. Into thirteen flows… The Holy Ancient
One emanates thirteen flowing streams,
corresponding to the thirteen enhancements (or
locks) of His glorious beard and the thirteen
qualities of Compassion. Of these thirteen
streams, four remain adjoined and concealed
within the pure realm of the Holy Ancient One,
while nine water the body of the lower
configuration, the Short-Tempered One, and
adorn His beard with nine enhancements.
On the cluster of thirteens, see above, note
10. According to rabbinic sources, thirteen rivers
of balsam await the righteous in the world that is
coming. See JT Avodah Zarah 3:1, 42c; Bereshit
Rabbah 62:2; BT Ta’anit 25a; above, p. 527, n.
961. On thirteen springs issuing from Keter, see
Zohar 3:131a (IR); Gikatilla, Sod Shelosh Esreh
Middot, 219–25; Liebes, Studies in the Zohar,
99–103; Klein, “The Paradox of Sifra di-Tsni’uta.”
“Adjoined” renders ‫( אסתמכו‬istemikhu, or
istamekhu), “supported, ordained,” or perhaps
here, based on the passive participle ‫( סמיך‬semikh),
“placed next to (one another), adjoined.” The
Toronto and Florence manuscripts and OY read
‫( אסתמרו‬istemiru), “guarded,” which would refer to
the concealment of the four enhancements.
25. Before opening of the ears… The locks
of the beard emerge and descend the face,
skirting the mouth.
The description of the beard that begins here
contains thirteen clauses, corresponding to the
thirteen enhancements of the beard. These are
identified in Idra Rabba (Zohar 3:131a–134b).
See OY and the later printed editions.
26. A path emerging… A path without hair
begins below the nostrils. Hair often signifies the
power of harsh Judgment, so the lack of hair
indicates the forgiveness expressed by the Holy
Ancient One, whose nostrils do not flare in anger.
From below the lips, the hair of the beard
circles to the top of the upper lip. A second path
begins below the middle of the lower lip. Rising
on both sides of the face, it traces the border of
the hair covering the cheeks, which are referred
to here as “an offering of spice,” based on the
description of the beloved in Song of Songs 5:13:
his cheeks like a bed of spices [or: balsam]. “The
head above” refers to the top of the upper lip.
The “two apples” of the cheeks are the round
fleshy parts that appear especially in a smile,
illumining the fragrant cheeks.
See Zohar 3:131a, 133a–b (both IR). On the
“two holes of ‫( פרדשקא‬pardashqa), an armoire,” see
above, note 8. On forgiveness and the nose, see
Zohar 3:130b (IR). On hair and Judgment, see
Zohar 1:217a, 241b; 3:48b–49a, 125b–126a,
127b, 131b–132a (IR), 140a (IR), 295b (IZ);
Liebes, Studies in the Zohar, 119–26.
The full verse in Proverbs reads: A person’s
intelligence restrains his anger, and his splendor
[or: glory, beauty] is forgiving transgression [or:
offense]. On the description of the cheeks in
Song of Songs, see Zohar 3:139a, 141a (both IR).
27. Flowing fortune of all… The glorious
beard flows down to the chest and hangs evenly,
its hairs not protruding.
See Zohar 3:131a, 134a (both IR). “Flowing
fortune” renders ‫( מזלא‬mazzala), whose range of
meaning includes “constellation, planet,
planetary influence, zodiacal sign, destiny,
fortune, guardian angel.” In the Zohar, mazzala is
associated with the root ‫( נזל‬nzl), “to flow,” and
often refers to the flow of emanation from Binah.
However, in Sifra di-Tsni’uta (and the Idrot)
mazzala describes the higher source of emanation
in the flowing beard of the Holy Ancient One, or
Keter.

See BT Mo’ed Qatan 28a, in the name of

Rava: “Life, children, and sustenance do not
depend on merit but on mazzala, destiny.” See
Targum, Ecclesiastes 9:2; Ibn Ezra on Job 28:1;
Zohar 1:43b (Heikh), 115a, 137a, 156b, 159b,
160b, 180b–181a, 198a, 207b; 2:6a, 47b, 178b
(SdTs), 252b (Heikh); 3:25b, 77b, 134a (IR), 289a
(IZ), 292b (IZ), 295b (IZ); Moses de León, Sefer
ha-Rimmon, 193 (and Wolfson’s note); idem,
Sheqel ha-Qodesh, 65 (82); Gikatilla, Sha’arei
Orah, 12a, 37a–b, 74a, 95a.
28. Lips are free… Of hair. See Zohar
3:131a, 134a–b (both IR); above, note 26.
The exclamation “Happy is one who is
kissed…!” apparently refers to an ecstatic
experience. On the divine kiss, see above, p. 168,
n. 81; p. 381, n. 546.
29. In that fortune of all… Through the
beard of the Holy Ancient One calmly wind
thirteen streams of emanation, corresponding to
the thirteen qualities of Compassion and the
whole cluster of thirteens. According to rabbinic
sources, thirteen rivers of balsam await the
righteous in the world that is coming.
See above, note 24; Zohar 3:131a–b (IR),
289a–b (IZ). “Fortune” and “constellation” both
render ‫( מזלא‬mazzala), which includes these and
other meanings, as mentioned in note 27.
30. When the seventh arrives… When the
seventh month, Tishrei, arrives, the thirteen
streams (or enhancements or qualities) appear in
Binah, and gates of Compassion open to welcome
those who turn to God at this opportune time.
(The chant of the thirteen qualities of
Compassion figures prominently in the liturgy of
Rosh Hashanah and Yom Kippur.)
On the connection between the thirteen
attributes and repentance, see BT Rosh ha-
Shanah 17b. According to Rosh ha-Shanah 18a,
the phrase when He may be found refers
specifically to the Ten Days of Repentance (from
Rosh Hashanah through Yom Kippur). The full
verse in Isaiah reads: Seek YHVH when He may be
found, call to Him when He is near.
The last sentence of this paragraph and the
beginning of the next can also be construed a bit
differently: “Of that time is written Seek YHVH
when He may be found. God said…”
31. Let the earth sprout… The sprouting of
the earth symbolizes the fruitful emanation
issuing from Binah. She is identified with Yom
Kippur, which is the subject of the verse in
Leviticus.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; MmD. The verse in Genesis
reads slightly differently: God said, “Let the
earth sprout vegetation, plants yielding seed,
fruit trees bearing fruit of each kind, that has its
seed within it upon the earth.” And it was so.
The verse in Leviticus, describing Yom
Kippur, reads: A special Sabbath it is for you, and
you shall humble yourselves: on the ninth of the
month in the evening, from evening to evening,
you shall keep your Sabbath. The phrase ‫נפשותיכם‬
‫( תענו את‬te’annu et nafshoteikhem), which literally means
you shall deprive your throats, has been
rendered you shall afflict [or: weaken, deprive,
humble] yourselves.
32. ‫( יי אלהים‬YY Elohim)… The double name ‫אלהים‬
‫( יהוה‬YHVH Elohim)—or ‫( יי אלהים‬YY Elohim)—signifies
divine fullness and is known as the “complete
name.” It can signify Ḥokhmah and Binah, but here
(as in Zohar 3:141b [IR]) it apparently alludes to
the Holy Ancient One and the Short-Tempered
One. The name YHVH itself often symbolizes Tif’eret
or the entire range of sefirot. Here, at this stage of
emanation, the divine qualities have not been
fully manifested, as indicated by the lack of the
word ‫( יהי‬yehi), Let there be. The first ‫( י‬yod) of yehi
symbolizes the Holy Ancient One, the ‫( ה‬he)
signifies Binah, and the second yod signifies the
Short-Tempered One, who has not yet emerged.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; MmD. On YHVH Elohim as the
“complete name,” see Bereshit Rabbah 13:3; cf.
12:15. The verse in Deuteronomy reads: ‫אדני יהוה‬
(Adonai YHVH), My Lord YHVH, You Yourself have
begun…. On the significance of yehi, cf. Zohar
1:16b, 232b; above, note 16.
33. upper yod, lower yod… The two yods in
the word ‫( וייצר‬va-yiytser), and He formed,
correspond to the two yods of ‫( יהי‬yehi), Let there
be. The perfection is not yet manifested fully and
so remains incomplete. Once the name yehi is
transplanted from the womb of Binah to a realm of
manifestation, the full configuration of the Short-
Tempered One emerges, including the six sefirot
from Ḥesed through Yesod.
This configuration, which forms the core of
the sefirotic organism, is called Adam, and the
description of Adam’s creation in Genesis is here
applied to the emanation of this sefirotic Adam.
The context in Genesis reads: And YHVH Elohim
formed the human, dust from the soil, and blew
into his nostrils the breath of life, and the human
became a living being. YHVH Elohim planted a
garden in Eden, to the east, and He placed there
the human He had fashioned.
On the primordial act of transplanting, see
Bereshit Rabbah 15:1: “YHVH Elohim planted a
garden in Eden…. As is written: The trees of YHVH
are sated, cedars of Lebanon that He planted
(Psalms 104:16). Rabbi Ḥanina said, ‘They
resembled antennae of grasshoppers, and the
blessed Holy One uprooted them, transplanting
them in the Garden of Eden.’”
In Kabbalah, this image is applied to the
emergence of the lower sefirot from the realm of
Ḥokhmah and Binah, where they began as saplings.
See Ezra of Gerona, Peirush Shir ha-Shirim, 504;
Zohar 1:31a, 35a–b, 37a, 45b, 162b; 2:127b;
3:4b, 217b; Massekhet Atsilut, 2.
On the two yods of ‫( וייצר‬va-yiytser), see Bereshit
Rabbah 14:4; BT Berakhot 61a; Zohar 3:46b,
141b (IR); cf. 3:289a (IZ). On the sefirotic
significance of Adam, see above, note 23.
34. ‫( ה‬He) between yod and yod…  Binah,
symbolized by the letter ‫( ה‬he), mediates between
the Holy Ancient One and the Short-Tempered
One, each of whom is symbolized by a ‫( י‬yod). The
aspirated he also signifies the breath of the
Ancient One animating the Short-Tempered One,
who is fulfilled by Binah above and Shekhinah below,
each symbolized by a he. The biblical exclamation
‫( אהה‬Ahah), Ah, contains both of these hes.
On the upper and lower hes, see Bahir 20
(29); Zohar 1:17b, 62a; 2:179a (SdTs); 3:74b, 9b;
ZḤ 82c (MhN, Rut). The verse in Jeremiah reads:
‫( אהה אדני יהוה‬Ahah Adonai YHVH), Ah, Lord YHVH. The
last Hebrew word in this phrase is traditionally
assigned the vowels of the name ‫( אלהים‬Elohim),
“God,” and pronounced as such. The Zohar
quotes the verse as ‫( אהה יי אלהים‬Ahah YY Elohim),
replacing Adonai with ‫( יי‬YY)—an abbreviation of ‫יהוה‬
(YHVH)—and replacing YHVH with Elohim.
35. In a cluster of clusters… The three
letters ‫( י ה ו‬yod, he, vav) signify three primordial
potencies. The yod symbolizes the membrane
surrounding the brain of the Holy Ancient One.
The aspirated he represents the breath of the
divine nostrils (“holes of an armoire”), animating
the Short-Tempered One. The vav symbolizes
‫( בוצינא דקרדינותא‬botsina de-qardinuta), “Lamp of
Adamantine Darkness,” radiating from Ein Sof and
delineating the stages of emanation. This lamp is
also known as ‫( קו המדה‬Qav ha-Middah), “the Line of
Measure,” gauging the flow of emanation.
Instead of ‫( בוצינא‬botsina), “lamp,” two early
manuscripts (C9 and V7) read ‫( בוציצא‬botsitsa), a
Zoharic neologism influenced by the spelling and
meaning of Hebrew ‫( ניצוץ‬nitsots), “spark.” (In
Zohar manuscripts the two spellings appear
interchangeably.)
The word qardinuta recalls a phrase in BT
Pesaḥim 7a: ‫( חיטי קורדניתא‬ḥittei qurdanaita), “wheat
from Kurdistan,” which, according to Rashi, is
very hard. In the Zohar the hardness of the lamp
(or spark) may allude to its phallic quality. In
Zohar 1:15a, several witnesses record the
variants ‫( קדרינותא‬qadrinuta) or ‫( קדרוניתא‬qadrunita),
“darkness.” See ZḤ 2a, where ‫קרדנותא דסיהרא‬
(qardenuta de-sihara) means “eclipse of the moon,”
corresponding to Hebrew ‫( קדרות הירח‬qadrut ha-
yareaḥ), “darkening of the moon.”

The Lamp of Adamantine Darkness is so

potently brilliant that it overwhelms
comprehension. Many mystics record similar
paradoxical images: “a ray of divine darkness”
(Dionysius, Mystical Theology 1:1); “the
luminous darkness” (Gregory of Nyssa, Life of
Moses 2:163); “the black light” (Iranian Sufism;
see Corbin, The Man of Light in Iranian Sufism,
99–120). Prior to the Zohar, Azriel of Gerona and
the author of Ma’yan ha-Ḥokhmah mention “the
light darkened from shining.” See Verman, The
Books of Contemplation, 59–60, 158–59;
Scholem, Origins of the Kabbalah, 336. Cf.
Maimonides, Guide of the Perplexed 1:59: “We
are dazzled by His beauty, and He is hidden from
us because of the intensity with which He
becomes manifest, just as the sun is hidden to
eyes too weak to apprehend it.”
On botsina de-qardinuta, see Vol. 1, pp. 107–8, n. 4
(which includes other possible renderings); ZḤ
57d–58a (QhM); Zohar 1:15a, 18b, 86b; 2:133b,
233a, 254b, 260a; 3:48b–49a, 135b (IR), 139a
(IR), 292b (IZ), 295a–b (IZ). On the phallic
quality of the hard lamp, see Wolfson, “Woman—
the Feminine as Other in Theosophic Kabbalah,”
178–82; idem, Circle in the Square, 60–62, and
index, s.v. “hardened spark”; Liebes, “Zohar ve-
Eros,” 73–80.
“Vaporous wreath” renders ‫( קוטרא‬qutra), which
can mean either “smoke” or “knot.” On the
membrane and the armoire, see above, notes 6,
8.
36. Letters spread… The letters ‫( י ה ו‬yod, he,
vav) spread to the configuration of the Short-
Tempered One, whose limbs constitute the divine
torso extending to Yesod. The clean fleece
represents the hair of the Holy Ancient One. As
the fleece of His beard hangs, so do these letters;
as the fleece reaches the Short-Tempered One,
so do they, and He is called by holy names
composed of them.
On hair as clean fleece, see Daniel 7:9;
above, note 6.
37. ‫( י‬Yod) of the Ancient One… The letter
yod, symbolizing the Holy Ancient One, remains
concealed, only hinting at the Name ‫( יהוה‬YHVH),
which has not yet issued.
 The name of the aspirated ‫( ה‬he) sounds like it
begins and ends with he itself; thus it “is opened
by another [he].” The two holes are the two divine
nostrils conveying the breath. However, ‫נוקבי‬
(nuqbei), rendered here “holes,” also means
“females,” alluding to Binah and Shekhinah, both
symbolized by he.
The name of the letter ‫( ו‬vav) is spelled ‫( וו‬vav),
so it too “is opened by another [vav].” The stream
of emanation flows from one vav to another: from
the primordial vav, symbolizing the Lamp of
Darkness, to the vav of my lover (the Short-
Tempered One), namely the six sefirot from Ḥesed
through Yesod (the numerical value of vav being
six.) The Lamp of Adamantine Darkness
regulates the flow, covering and uncovering the
opening above.
On the nostril holes, see above, note 8. On
the letter vav symbolizing the Lamp of
Adamantine Darkness, see above, note 35. On
covering and uncovering the opening, cf. above,
note 21.
The full verse in Song of Songs reads: Your
palate like fine wine—flowing to my lover
smoothly, gliding over [or: trickling over, stirring]
lips of sleepers.
38. ‫( ו‬Vav) above, vav below… As explained
in the preceding note, the spelling ‫( וו‬vav)
contains two vavs, symbolizing two stages of
emanation, and similarly with ‫( הה‬heh). The name
‫( יוד‬yod) is different, since its full name includes
only one yod. Actually, though, this spelling
alludes to a second yod, since the numerical value
of the letters ‫( ו‬vav) and ‫( ד‬dalet)—which complete
the spelling of ‫( יוד‬yod)—equals ten, the value of
the letter ‫( י‬yod).
 Furthermore, the letters vav and dalet
symbolize respectively the male and female, so
the full spelling ‫( יוד‬yod) foreshadows the union of
the divine couple: the Short-Tempered One and
Shekhinah. All is present potentially in the Holy
Ancient One, symbolized by the single yod. If yod
departs from vav and dalet, this separation enables
forces of Judgment to appear; they flash and hiss
threateningly.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Rosenberg, Anatomy of God;
MmD. “When two are revealed in Torah” may
refer to the spelling of ‫( וייצר‬va-yiytser), and He
formed. See above, note 33. “To be elucidated”
renders ‫( לאתפרשא‬le-itparsha), which can also be
translated “to be separated.”
“Phantoms” renders ‫( פוסמין‬pusmin), perhaps
based on Greek phasma, “phantom, apparition.”
See Pesiqta de-Rav Kahana 12:2; Buber’s note in
his edition, p. 101b; Arukh ha-Shalem, s.v. pizma.
“Ember” renders ‫( טפסא‬tifsa), which in the Zohar
can mean “glowing ember.” See Zohar 1:218a,
242a; 3:111a; Bei’ur ha-Millim ha-Zarot, 178–80;
Luria, Va-Ye’esof David , s.v. tifsa; below, note 64.
On the verse in Ezekiel, cf. above, note 17;
and Zohar 3:288b (IZ), which quotes both this
verse and the verse in Numbers. The verse in
Numbers is spoken by King Balak to Balaam. The
verse in Obadiah, delivered against Edom, reads:
If you nest [or: raise your nest, lodge, soar] as
high as the eagle, if you make your nest among
the stars, from there I will bring you down—
declares YHVH. Cf. Jeremiah 49:16. Here all three
verses apparently apply to the powers of harsh
Judgment.
39. The earth sprouted… The emanation
issues fruitfully only when letters of the Divine
Name are transplanted from the womb of Binah to
a realm of manifestation; thereby emerges the
configuration of the Short-Tempered One. The
primordial air begins to issue and the spark of
emanation appears.
On the sprouting of the earth, see above,
note 31. On the planting of the Name, see above,
note 33. On the primordial air and the spark, see
Zohar 1:15a (Vol. 1, pp. 108–9, n. 11), 16b;
3:135b (IR), 292b (IZ).
The full verse in Genesis reads: The earth
sprouted vegetation, plants yielding seed of each
kind, and trees bearing fruit that has its seed
within it of each kind. And God that saw that it
was good.
40. One skull expanding… Here begins a
list of enhancements of the head of the Short-
Tempered One. Whereas the head of the Holy
Ancient One was filled with a crystalline dew, the
dew filling the head of the Short-Tempered One
is “of two colors,” reflecting the polar opposites
Ḥesed and Gevurah. The three cavities of His brain
(corresponding to Ḥokhmah, Binah, and Da’at) are
infused with holy letters.
On the enhancements of the Short-Tempered
One, see Zohar 3:135b–138b (IR), 292b–295b
(IZ). Later printed editions divide this list of
enhancements (or features) into seven clauses.
On the head being filled with dew, see Song
of Songs 5:2: For my head is drenched [literally
filled] with dew. See above, note 6; pp. 260–61,
n. 200.
Galen recognized four ventricles (or cavities)
of the brain, but some medieval scholars
distinguished only three. See Gershon ben
Solomon, Sha’ar ha-Shamayim 9, 26–c; Zohar
3:136a, 140a, 142b (all IR), 262a, 292b–293a
(IZ); Siegel, Galen’s System of Physiology and
Medicine, 118–23; Ullmann, Islamic Medicine,
63; Gross, Brain, Vision, Memory, 28–35.
41. Black as a raven… His black hair hangs
over the ears and their winding canals. When
human sin abounds, this hair blocks the sound of
prayer from entering either ear. The slender path
is the part in the hair.
Song of Songs 5:11 reads: His head finest
gold, his locks wavy, black as a raven.
42. A forehead that does not shine…
Unless the Will of the Holy Ancient One shines
upon the forehead of the Short-Tempered One,
the latter remains unillumined and conveys
Judgment, reflecting (or causing) discord below.
See Zohar 2:122b; 3:129a (IR), 136b (IR),
288b (IZ), 293a (IZ).
43. Eyes of three colors… Conveying
Judgment and frightening humanity. However,
the pupils of the eye are bathed in the pure white
of the sclera, symbolizing the compassionate flow
from the Holy Ancient One conveyed by the milk
of the Divine Mother.
The two verses from Isaiah both describe
Jerusalem, which symbolizes Shekhinah. According
to one verse, Jerusalem is a tranquil abode, while
the other insists that she contains justice, which
can be harsh and untranquil. However, here the
phrase a tranquil abode is applied not to
Jerusalem but to the Holy Ancient One, who is
being addressed: Your eyes will see Jerusalem, O
tranquil abode. Furthermore, the word ‫עיניך‬
(einekha), your eyes, is read as if it were spelled
without the second ‫( י‬yod): ‫( עינך‬einekha), your eye,
alluding to the single all-seeing eye of the Holy
Ancient One, who gazes upon Shekhinah and
sweetens Her harshness.
According to Zohar 3:137a (IR), the three
colors of the eyes are red, black, and green. See
also Derekh Erets Zuta 9:13 (Derekh Erets, ed.
Higger, 7:38); Azriel of Gerona, Peirush ha-
Aggadot, 60–61, 95; Zohar 1:97a–b (ST), 226a;
2:23b, 72b, 122b, 222b; 3:129b–130a, 136b–137b
(both IR), 169a, 293b–294a (IZ).
The image of eyes bathed in milk is borrowed
from Song of Songs 5:12: His eyes are like doves
by streams of water, bathing in milk, set by a
brimming pool. See Zohar 2:122b; 3:136b (IR),
289a (IZ).
The verse in Isaiah 1, moaning the lost glory
of Jerusalem, reads: ‫( צדק‬Tsedeq), Righteousness
[or: justice], lodged in her. On tsedeq as Din
(Judgment), see Bahir 50 (74); Zohar 3:85b,
198b.
In the other verse from Isaiah, the Masoretic
spelling of ‫( עיניך‬einekha), Your eyes, includes both
yods. The statement here that “it is spelled ‫עינך‬
(einekha), your eye,” namely without the second
yod, is playfully creative. Cf. above, note 15 (on
the spelling of ‫[ תנינים‬tanninim], sea serpents); and
pp. 291–92, n. 284 (on the spelling of ‫כלות משה‬
[kallot Mosheh], Moses consummated); Vol. 2, p. 34,
n. 256; p. 37, n. 289. On the single eye of the
Holy Ancient One, see Zohar 3:129b–130a, 137b
(both IR); cf. above at note 7. On the
juxtaposition of the two verses in Isaiah, see
Zohar 3:137a–b (IR), 293b–294a (IZ).
44. The nose… The nose is the most
distinctive feature of the face. In reaction to
human sin, the nostrils of the Short-Tempered
One flare.
 On the significance of the nose, see M
Yevamot 16:3: “Evidence [of the identity of a
corpse] may not be given except from [proof
provided by] the face together with the nose.”
See Naḥmanides on Leviticus 21:18; Zohar
2:122b; 3:130a–b (IR), 137b (IR), 294a (IZ). On
three wrathful aspects (“flames”) of the nose, see
Zohar 3:137b (IR).
45. A cavernous rung… The twisting canal
of each ear, through which the Short-Tempered
One hears human prayer and determines
whether the person is worthy of favor. See above,
note 41.
46. I am YHVH, ‫( הוא‬hu), that, is My name…
The first-person pronoun ‫( אני‬ani), I, alludes to a
revealed rung, on which God says “I am” and
through which He interacts with the world.
Conversely, the third-person pronoun ‫( הוא‬hu), He
(or that), alludes to the concealed rung of Keter, or
the Holy Ancient One, who cannot be identified
directly. In grammatical terminology the third-
person construction is known as ‫( נסתר‬nistar),
“concealed.”
In the Masoretic text, the verse in Psalms is
written He made us, ‫( ולא אנחנו‬ve-lo anaḥnu), and not
we ourselves. According to a Masoretic note,
however, the verse should be read He made
us ‫( ולו אנחנו‬ve-lo anaḥnu), and we are His. Here, the
Zohar apparently adopts a different reading,
suggested in Bahir 96 (141): ‫( ולא׳ אנחנו‬ve-la-alef
anaḥnu), and we belong to the alef, namely to
oneness. See Scholem, Das Buch Bahir, 105, n. 3;
Zohar 1:120b; 3:183b.
On the pronoun ani, see above, p. 25, n. 69.
On hu as designating Keter, see Zohar 1:49a;
3:129b (IR), 290a (IZ). Cf. above, p. 137, n. 385.
 The verse in Job reads literally He is in one,
meaning “He is one, unchangeable.” Cf. Zohar
1:241a; Moses de León, Sefer ha-Rimmon, 98.
47. ‫( ה א‬He, alef)… These cryptic lines begin
by discussing the significance of the component
letters of the pronoun ‫( הוא‬hu): ‫( ה‬he), ‫( ו‬vav), ‫( א‬alef).
The middle diagonal stroke of the letter ‫( א‬alef)
resembles a ‫( ו‬vav), so alef includes vav. The shape
of the letter vav does not include alef, but one of
the full spellings of the letter vav is ‫( ואו‬vav), which
does include alef.
The letters he and vav can symbolize Shekhinah
and Tif’eret, respectively, since he is a feminine
marker and the numerical value of vav is six,
alluding to the six sefirot from Ḥesed through Yesod,
whose core is Tif’eret. Ideally, these two sefirot join
together and ascend to alef, the realm of oneness,
which extends upward from Binah. Binah ascends to
the primordial point of Ḥokhmah, symbolized by the
letter ‫( י‬yod). The yod of Ḥokhmah ascends to the
concealed yod, namely Keter, or the Holy Ancient
One. The full spelling of the letter yod is ‫( יוד‬yod);
the second and third letters of this name—‫( ו‬vav)
and ‫( ד‬dalet)—symbolize Tif’eret and Shekhinah,
respectively. Whereas the yod of Ḥokhmah includes
these two sefirotic elements, the concealed yod of
Keter is so subtle that it is “not joined by ‫( ו ד‬vav,
dalet).” It is vital, however, for yod to illumine
these two elements, as indicated below.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; MmD. On the shape of the alef,
see Zohar 1:21a, 24a (TZ); 3:73a, 193b, 223b
(RM); ZḤ 5c (SO); TZ 21, 47b Moses de León,
Sheqel ha-Qodesh, 87–89 (111–12). On dalet
symbolizing Shekhinah, see above, p. 67, n. 197.
48. When ‫( י‬yod) withdraws… Human sin
can ruin the union of Ḥokhmah and Binah by causing
the yod of Ḥokhmah to withdraw from the Divine
Mother—who is symbolized by ‫( ה‬he) and includes
within Herself the pair vav and dalet. The
separation of Ḥokhmah from Binah exposes the
nakedness of both of them.
The full verse in Leviticus reads: Your
father’s nakedness and your mother’s nakedness
you shall not expose; she is your mother—you
shall not expose her nakedness. On the idiom of
exposing nakedness, see above, note 19.
The verse in Proverbs reads: ‫( כי אִם לבינה תקרא‬ki
im la-binah tiqra), if you indeed call to
understanding, and give forth your voice [or: cry
aloud, shout] to discernment. A midrashic
interpretation playfully changes the vowel
beneath the ‫( א‬alef) of ‫( אִם‬im), if, turning the word
into ‫( אֵם‬em), mother, and transforming the sense
of the first half of the verse: ‫( כי אֵם לבינה תקרא‬ki em la-
binah tiqra), for you will call binah, understanding,
“mother.” By adopting this midrashic reading,
the Zohar demonstrates that Binah is the Divine
Mother. See above, p. 47, n. 131.
49. Nine precious ones… Nine of the
thirteen enhancements of the beard of the Holy
Ancient One were conveyed to the beard of the
Short-Tempered One. The divine beard is so
precious that it is not explicitly mentioned in any
of the biblical depictions of God. See above, note
22.
The description of the beard that begins here
contains nine clauses, corresponding to the nine
enhancements of the beard of the Short-
Tempered One. These are identified in Idra
Rabba (Zohar 3:139a). See OY and the later
printed editions. On the nine enhancements, see
Zohar 3:139a–141a (IR), 295a–b (IZ). For the
description of the thirteen enhancements of the
beard of the Holy Ancient One, see above at
notes 22–30.
50. Strands upon strands… The locks of
the beard emerge by the ears and descend the
face, forming a moustache above the upper lips
(or heads of the mouth). Beneath the two nostrils
runs a path filled with tiny hair—unlike the
description of the Holy Ancient One, in which
this path is hairless. The cheeks are covered with
hair, the apples of the cheeks peeking through.
See above, note 26.
51. By one thread… The black body of the
beard hangs down to the chest. The lips are free
of hair. Short hairs cover the neck.
52. By these… By these nine enhancements,
the Short-Tempered One becomes powerful. All
nine are intimated in Psalms 118:5–9 by nine
references to God and human beings, as
explained in Zohar 3:139b (IR). The psalmist
King David invoked the nine enhancements so
that their potency would protect him from his
enemies.
Psalms 118:10 reads in full: All the nations
surrounded me; with the name of YHVH I surely
cut them down.
53. The earth sprouted vegetation… This
verse alludes to the emergence of the nine
enhancements from the Holy Ancient One to the
Short-Tempered One. These nine were uprooted
from the higher realm (which is alluded to by the
complete name YHVH Elohim) and transplanted in
the Short-Tempered One, who by joining with
Shekhinah attained the complete name as well.

For various interpretations, see OY; Bei’ur

ha-Gera; Sullam; Netivot Ya’ir; MmD. For
different attempts at identifying nine units in the
verse from Genesis, see Netivot Ya’ir; MmD. On
the divine act of transplanting, see above, note
33. On YHVH Elohim as the complete name, see
above, note 32.
The full verse in Genesis 2 reads: YHVH Elohim
planted a garden in Eden, to the east, and He
placed there the human He had fashioned.
54. Enhancements of the beard… The
beard of the Holy Ancient One has thirteen
enhancements, while the beard of the Short-
Tempered One has nine. Their total symbolizes
the twenty-two letters of the alphabet, conveying
divine speech.
If a person dreams of holding the beard of a
noble man, this signifies that the powers of the
divine beard will defeat his enemies. The dream
is an even better omen if the beard one is
holding is that of the Holy Ancient One, whose
kindness surpasses that of the Short-Tempered
One. In time of need, the lower beard is
illumined by the higher, and both become
abounding in kindness.
On the total of thirteen and nine
enhancements, see Zohar 3:139a, 146b (both IR).
On kindness and abounding in kindness, see
Zohar 3:140b (IR). On the verse in Exodus 34,
see above, note 10.
55. Let the waters swarm… This verse
alludes to the emanation spreading from Ḥokhmah
to Binah, both designated by the name ‫( יה‬Yah),
which is apparently linked here with ‫( חיה‬ḥayyah),
living (creature) or “being.” The initial divine
flow includes all stages of being and both good
and evil.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Netivot Ya’ir; MmD. On
different levels of ḥayyah, see above, p. 181, n.
118. The full verse in Genesis reads: God said,
“Let the waters swarm with a swarm of living
creatures, and let birds fly over the earth across
the dome of the sky.”
The material labeled Davar Aḥer (Another
Interpretation), printed in the standard editions
in separate columns (2:177b–178b), is a later
expansion, which is not found in most
manuscripts or in the Cremona edition.
56. Let us make a human… If the verse
read ‫( האדם‬ha-adam), the human, this would imply
the Short-Tempered One, who is configured in
sefirotic limbs. The wording ‫( אדם‬adam), a human,
without the definite article, implies the earthly
Adam.
The higher human, the Short-Tempered One,
“was made with a complete name,” that is, YHVH
Elohim. See Genesis 2:7: YHVH Elohim formed ha-adam,
the human. Eventually, the Short-Tempered One
actualized both male and female potentialities by
uniting with Shekhinah, a union symbolized as well
by the complete name. This divine consummation
was reflected below by the union of Adam and
Eve. Or, alternatively, the divine consummation
was stimulated by the union of the human
couple.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Netivot Ya’ir; MmD. On the
sefirotic significance of adam, see above, notes 23,
33. On YHVH Elohim as the complete name, see
above, notes 32, 53. The verse in Genesis reads:
God said, “Let us make a human in our image,
according to our likeness.” On the verse in
Genesis 2, see above, note 33.
 57. The male extended… The configuration
of the Short-Tempered One took shape,
culminating in the phallus (symbolizing Yesod) and
the mouth of the phallus (linked with or
symbolizing Shekhinah). Their union restores the
primordial worlds that had not endured on
account of an imbalance of male and female.
These worlds are pictured as the Edomite kings
listed in Genesis 36. Of the eight kings named
there, none is the descendant of his predecessor
and only of the final one is a wife mentioned.
Now that balance has been attained and harsh
Judgment mitigated, the forces of Judgment can
join in conducting the world.
On the extension of the male, see Zohar
3:142a–143a (IR), 296a–b (IZ). Shekhinah is known
as ‫( עטרה‬atarah), “crown, corona,” which also
designates the corona of the penis (including the
mouth). On the implications of the name atarah,
see Wolfson, Through a Speculum That Shines,
342; Abrams, Ha-Guf ha-Elohi, index, s.v. atarah.
On the significance of the corona, see above, pp.
177–78, n. 106. On the primordial kings, see
above, note 4. On the contrast between male and
female judgments, see Zohar 3:142b (IR); cf.
2:187a.
58. ‫( ו י ה‬Vav, yod, he)… The letter vav
symbolizes Tif’eret, core of the Short-Tempered
One, while yod symbolizes Yesod, who links Tif’eret
with Shekhinah (symbolized by he).
The “chidings of smoke” convey harsh
Judgment, which is sunk in the bosom of the
Short-Tempered One, or perhaps of Shekhinah. The
small yod (symbolizing Yesod) appears as the lower
left leg of the letter ‫( ה‬he); since this letter
signifies Shekhinah, the yod appears “within Her.”
 The Holy Ancient One sought to know
whether the harshness of Judgment had been
assuaged by the union of the divine couple. But
before harshness could be sweetened (or as part
of the process of isolating evil from good), the
serpent seduced Eve and from their union issued
Cain—whose name ‫( קין‬Qayin) implies that he was
a ‫( קינא‬qinna), nest, of evil powers. The seduction of
Eve symbolizes the demonic intrusion into
Shekhinah.

According to a rabbinic tradition, Cain was

engendered by the sexual union of the serpent
and Eve. See Pirqei de-Rabbi Eli’ezer 21: “The
serpent-rider [Samael] copulated with her and
she conceived Cain. Afterward Adam copulated
with her and she conceived Abel.” Cf. BT
Shabbat 145b–146a: “Rav Yosef taught: ‘…When
the serpent copulated with Eve, he injected her
with ‫( זוהמא‬zohama), filth [or: slime, lust].’” See
above, p. 472, n. 803. On ‫( קין‬Qayin) and ‫( קינא‬qinna),
“nest,” see Zohar 1:54a.
On the whole paragraph, see Zohar 3:142a–
143a (IR). For various interpretations, see OY;
Derekh Emet; Bei’ur ha-Gera; Sullam; Netivot
Ya’ir; MmD.
“Chidings” renders ‫קונטורין‬ (quntorin),
apparently based on ‫( קנטורין‬qinturin), “rebukes,
reproaches.” Cf. Zohar 2:38a (Vol. 4, p. 178 at n.
140). Conceivably, quntorin could be rendered
“hundredweights,” based on Latin centenarium
and Greek kentenarion, a unit of weight (one
hundred Roman pounds). See Bereshit Rabbah
58:7; Pesiqta de-Rav Kahana 10:1; cf. above, p.
519, n. 937. For other interpretations, see Bei’ur
ha-Gera; Sullam.
“Whirlwinds” renders ‫( קטפורין‬qatporin), a
Zoharic neologism. See Zohar 1:53b; Liebes,
Peraqim, 351.
59. He invested this ‫( אדם‬adam) with
crowns… The Holy Ancient One generated
crowns for the Short-Tempered One, who is
identified as adam. These crowns include the right
and left arms (Ḥesed and Gevurah) and legs (Netsaḥ
and Hod), which branch out in particular ways.
Shekhinah (symbolized by the hand) conveys either
Ḥesed or Gevurah to the worlds below.

The letters ‫( י ה ו‬yod, he, vav) symbolize

respectively Ḥokhmah (male), Binah (female), and
Tif’eret, who includes Shekhinah. The verse in
Genesis implies that the name adam encompasses
both male and female, alluding here to Tif’eret and
Shekhinah. The verse in Ezekiel describes the
humanlike figure seen by the prophet.
The reference to “general” and “particular”
derives from a rabbinic hermeneutical rule
concerning “a generalization that requires a
specification” and “a specification that requires a
generalization.” For the rule, see Sifra, intro, 9,
2b–c. See the interpretation of this passage in
Zohar 3:143a (IR). Cf. Zohar 1:16b, 47b, 246b;
2:3a, 161b, 176a–b; 3:264a; Moses de León,
Shushan Edut, 335–36; idem, Sefer ha-Rimmon,
107–8.
On the sefirotic significance of adam, see
above, notes 23, 33. On adam as male and female
(based on the verse in Genesis), see above, pp.
319–20, n. 362. On the letters yod, he, vav, see
above, note 16.
60. The Ancient One is hidden… The Holy
Ancient One is concealed, whereas the Short-
Tempered One is partially revealed, though His
essence remains hidden. The revealed aspect
corresponds to the name ‫( יהוה‬YHVH), which is
written in the Torah, although it is pronounced
as ‫( אדני‬Adonai). The clause “concealed, sealed by
letters…” apparently refers to the Holy Ancient
One, in whom originate the elemental letters ‫י ה ו‬
(yod, he, vav). These letters are “unsettled in their
places” until they become fully manifested in the
name YHVH in the Short-Tempered One. Just as
the letters are unsettled, so all those above and
below are overwhelmed by the Holy Ancient One,
whose being they cannot comprehend or
determine.
Alternatively, the letters sealing the Holy
Ancient One are those constituting the name ‫אהיה‬
(Ehyeh), “I will be,” a name deriving from the
revelation to Moses at the burning bush: ‫אשר אהיה‬
‫( אהיה‬Ehyeh asher ehyeh), I will be who I will be [or: I
am who I am] (Exodus 3:14). The letters of Ehyeh
are “unsettled in their places,” perhaps, because
they refer to future revelation on a lower rung,
unlike the name YHVH, in which God reveals
Himself.
See Zohar 3:146b, 299a (IZ). For various
interpretations, see OY; Bei’ur ha-Gera; Sullam;
Netivot Ya’ir; MmD.
61. Let the earth bring forth… The
emanation continues and ‫( נפש חיה‬nefesh ḥayyah),
living beings, emerge below Shekhinah. These
lower entities—collectively known as beast—
originate (and are thus included) in the sefirotic
category of adam. The wording of the verse in
Leviticus—from among you … from beasts—
implies that beasts are included in you, namely in
adam. This intimate link explains why animals are
sacrificed to atone for human sin or to seek
divine favor.
On the all-inclusive nature of adam, see Zohar
1:18b–19a, 44a (Heikh); 2:73a (RR), 74a, 80b;
3:48a–b. On the sefirotic significance of adam, see
above, notes 23, 33. On the verse in Psalms, see
Zohar 1:64b; 2:238b–239a; 3:26b, 48a, 91a,
147a.
The verse in Leviticus reads: When a person
from among you brings an offering to YHVH, ‫הבהמה‬
‫( מן‬min ha-behemah), of [or: from] animals [or:
beasts], from herd and from flock you shall bring
your offering. The verse can also be construed:
When a person from among you brings an
offering min ha-behemah, of animals [or: beasts], to
YHVH, from herd and from flock you shall bring
your offering. See Milgrom, Leviticus, 1:145–46.
62. When Adam below descended… The
first human contained both the holy neshamah
(deriving from the right side) and nefesh ḥayyah
(from the left). Whereas in Genesis 1:24 ‫נפש חיה‬
(nefesh ḥayyah) means living beings, here it is
understood to mean “vital soul” or “animal soul,”
referring to the force that sustains physical life
but is also linked with beastly demonic forces.
See Zohar 3:48b; ZḤ 10c (MhN); Tishby,
Wisdom of the Zohar, 2:708–10; Gottlieb,
Meḥqarim, 541–42; Ta Shma, “Ḥasidut Ashkenaz
bi-Sfarad,” 184–85, n. 47.
63. Adam sinned, and the left spread…
His sin empowered evil, situated on the left, and
bodiless demons issued. When these mate, they
generate numerous forces.
On demons being bodiless, see Tanḥuma
(Buber), Bereshit 17, which focuses on the
difficult wording at the end of Genesis 2:3: God
blessed the seventh day and hallowed it, for on it
He ceased from all His work that God had
created to make. “It is not written here that
[God] had created and made, but rather [that
God had created] to make, for the Sabbath came
first and their work [i.e., all His work of
Creation] was not completed. Rabbi Benaya said,
‘This refers to the demons, for He created their
souls, and as He was creating their bodies, the
Sabbath day was hallowed. He left them, and
they remained soul without body.’” Here, “those
without a body” may also allude to the fact that
these demons are excluded from the holy
sefirotic body. See above, pp. 410–11 and n. 636;
Zohar 3:48b, 142b–143b (IR).
The image of demons clinging and
engendering new demons reflects the midrashic
motif of Adam and Eve’s demonic offspring. See
Tanḥuma (Buber), Bereshit 26, in the name of
Rabbi Simon: “For 130 years Adam separated
from his wife, Eve; for once Cain was killed,
Adam said, ‘Why should I engender children if
they become cursed?’ What did he do?… Female
spirits approached him and heated themselves
from him. As the blessed Holy One said to David,
‘… When he [Solomon] does wrong, I will
chastise him with the rod of men ‫( ובנגעי בני אדם‬uv-
nig’ei venei adam), and with the afflictions of (the
sons of) humankind [understood as of the
children of Adam]’ (2 Samuel 7:14)…, namely the
demons.”
Cf. Bereshit Rabbah 20:11, in the name of
the same Rabbi Simon: “Throughout all 130
years that Adam separated himself from Eve,
male spirits heated themselves from her and she
gave birth, while female spirits heated
themselves from Adam and gave birth, as is
written: When he does wrong, I will chastise him
with the rod of men and with the afflictions of
venei adam—namely children of Adam.” According
to the Zohar, demonic spirits have sought to
seduce humans ever since they left Eden.
See BT Eruvin 18b; Tanḥuma (Buber), Be-
reshit 26; Zohar 1:19b, 34b, 47b–48a, 54a–55a,
169b; 2:179a (SdTs), 231b, 3:48b, 76b; Tishby,
Wisdom of the Zohar, 2:529–30; Trachtenberg,
Jewish Magic and Superstition, 51.
“From a single womb” renders ‫( בקיסרא חדא‬be-
qisra ḥada), playing on the rabbinic phrase ‫בכרס אחד‬
(be-kheres eḥad), “in one [issue of the] belly [i.e., in
a single delivery].” See Shemot Rabbah 1:8,
describing the miraculous fertility of the Israelite
women in Egypt: “Every single one would give
birth to six be-kheres eḥad, in one [issue of the]
belly. Alternatively, each one would give birth to
twelve…. Alternatively… sixty. And do not be
surprised, for the scorpion, smallest of the
reptiles, gives birth to sixty.” See Mekilta, Pisḥa
12.
Conceivably, qisra also alludes to the title
Caesar, which according to Pliny the Elder
derives from the Latin verb caesum, “to cut out,”
because the first Caesar was cut from his
mother’s belly (in what came to be called a
Caesarean section). See Pliny the Elder, Historia
naturalis 7:47. On qisra and some of its variants,
see Vol. 2, p. 260, n.15; Vol. 3, p. 196, n. 110; p.
325, n. 130; p. 481, n. 825; Vol. 4, p. 129, n. 220;
p. 418, n. 177.
64. Twenty-two concealed letters… The ‫י‬
(yod) of the concealed alphabet symbolizes the
primordial point of Ḥokhmah, while the revealed yod
apparently symbolizes Shekhinah, also known as
Ḥokhmah tatta’ah, “Lower Wisdom.” The two letters
balance (or are simply weighed) “on scales of
matrices,” apparently the cosmic scales that
determine all forms.
 On two alphabets, cf. above, p. 227, n. 106.
On yod symbolizing Shekhinah, see above, note 16.
“Matrices” renders ‫( טפסין‬tafsin or tifsin), apparently
based on ‫( טופסא‬tufsa), “mold, form, matrix.”
For various interpretations of tafsa (or tifsa)
here and elsewhere in the Zohar, see Bei’ur ha-
Millim ha-Zarot, 179–80, s.v. tafsa deshaqla, tifsa; OY;
Derekh Emet; Bei’ur ha-Gera; Luria, Va-Ye’esof
David, s.v. tifsa; Sullam; MmD; above, note 38.
65. From ‫( י‬yod) issue male and female…
The primordial point of Ḥokhmah (symbolized by
yod) generates the male and female couple, Tif’eret
and Shekhinah, symbolized respectively by ‫( ו‬vav)
and ‫( ד‬dalet). The full name of the letter ‫( יוד‬yod)
includes these two letters, indicating that Tif’eret
and Shekhinah exist potentially within Ḥokhmah.
The letters dalet and vav also spell the word ‫דו‬
(du), “two,” based on Greek duo. This word
appears in a famous midrash describing the
originally androgynous nature of Adam. See
Vayiqra Rabbah 14:1: “Rabbi Yishma’el son of
Naḥman said, ‘When the blessed Holy One
created Adam, He created him androgynous, and
sawed him and gave him two backs, one on this
side and one on that.’ Rabbi Shim’on son of
Lakish said, ‘When the blessed Holy One created
Adam, He created him ‫( דו פרצופין‬du partsufin), with
two faces, and sawed him and gave him two
backs, a back for the male and a back for the
female.’” See above, p. 471, n. 800; Zohar 3:10b.
“Pillar capitals” renders ‫קפלין‬ (qaflin),
apparently based on ‫( קפל‬qefel), “capital of a
column,” from Greek kephale, “head, capital of a
column.” See Arukh ha-Shalem, s.v. qfl; Vayiqra
Rabbah 25:8; BT Bava Batra 75b; Tosafot, ad
loc., s.v. kefel migdalin. In BT Eruvin 18a, the phrase
‫( דיו עמודין‬deyo ammudin), “two pillars,” appears in the
same paragraph as Adam’s ‫( דיו פרצוף פנים‬deyo partsuf
panim), “two faces.”

66. ‫( י‬Yod) alone is male…  Yod symbolizes

Father Ḥokhmah, while ‫( ה‬he) symbolizes Mother
Binah. This he was originally ‫( ד‬dalet), before being
impregnated by Ḥokhmah, after which Binah gave
birth to Tif’eret, symbolized by ‫( ו‬vav). This vav
constitutes a new graphic element, or leg,
transforming ‫( ד‬dalet) into ‫( ה‬he).
The full manifestation of yod (namely Ḥokhmah)
includes both he and vav (namely Binah and Tif’eret).
The vav actually includes both Tif’eret and Shekhinah
(the lower divine couple), and when these two
unite, the vav “settles,” covering and fulfilling the
Divine Mother.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; MmD. On dalet becoming he, see
above, p. 160, n. 60. On covering and uncovering
the (nakedness of the) Mother, see above, notes
19, 21.
67. The sons of God… According to rabbinic
legend, this verse refers to the two fallen angels,
Uzza and Aza’el, who opposed the creation of
Adam and Eve, fell from heaven, and were
attracted by the daughters of humankind. Here,
these two angels are identified with the two spies
sent by Joshua to Jericho, apparently based on
the image of angels spying on human beings.
The human daughters are seen as demonic
figures and identified with the two prostitutes
who approached King Solomon, each claiming to
be the mother of the same infant. Solomon’s
wisdom enabled him to overwhelm these
demonic forces, who previously could not be
vanquished.
 For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; MmD. On the fallen angels, see
above, pp. 111–12, n. 315; below at notes 79–80;
Zohar 3:60b, 144a (IR). On the angelic nature of
one of the spies, see Tanḥuma, Shelaḥ 1;
Bemidbar Rabbah 16:1.
The full verse in Genesis reads: The sons of
God saw that the daughters of humankind were
beautiful, and they took themselves wives,
whomever they chose. For the full biblical
context, see below, note 90. The verse in Joshua
reads: Joshua son of Nun sent two men secretly
from Shittim as spies, saying, “Go, observe the
land and Jericho.” On this verse, see also Zohar
3:62b.
Rabbinic sources identify the two prostitutes
as two (evil) spirits who appeared as women. See
Shir ha-Shirim Rabbah 1:10 (on 1:1); Qohelet
Rabbah on 10:16; Midrash Tehillim 72:2. In his
Sod Yetsi’at Mitsrayim (Schocken MS), Moses de
León identifies Lilith and Na’amah as prostitutes,
and similar characterizations appear in the
Zohar. See Zohar 3:60b; above, pp. 173–74, n.
97.
68. In a castle of vaporous springs… The
angels Uzza and Aza’el had been embracing in
heavenly paradise, but after opposing the
creation of Adam and Eve they were cast down to
earth and inherited dust.
“In a castle of vaporous springs” is a
conjectural rendering of ‫( בקיסטרא דקיטורי דפיגאן‬be-
qistera de-qiturei de-phigan). Qistera probably derives
from Latin castrum (pl. castra), “castle, fortress,
military camp.” Qiturei may reflect ‫( קיטרא‬qitra),
“smoke.” Cf. the phrase ‫( קוסטרא דקוטרא‬qustera de-
qutra) in Zohar 1:30a (Vol. 1, p. 178, n. 579).
 Pigan (here phigan) is apparently based on the
rabbinic term ‫( פיגי‬pigei, or phigei), “a spring,” from
Greek pege. See the description of the Garden of
Eden in Bereshit Rabbah 15:2: “A river issues
from Eden to water the garden (Genesis 2:10)….
‫( כפיגי‬ke-phigei), like a spring—situated in a garden,
watering the whole garden.”
For various interpretations, see OY; Derekh
Emet; Nitsotsei Orot; Bei’ur ha-Gera; Sullam;
Nitsotsei Zohar; MmD.
The image of “inheriting dust” recalls the
punishment of the serpent: Because you have
done this, cursed are you among all animals and
among all beasts of the field. Upon your belly
shall you go and dust shall you eat all the days of
your life (Genesis 3:14).
“A pint of grapes” alludes to the sin of Adam
and Eve, since according to one view the Tree of
Knowledge was actually a grapevine. See
Apocalypse of Abraham 23:6; Bereshit Rabbah
15:7 (and Theodor’s note), 19:5; Vayiqra Rabbah
12:1; BT Berakhot 40a, Sanhedrin 70a; Pesiqta
de-Rav Kahana 20:6; Pesiqta Rabbati 42.
“A pint” renders ‫( קוסטא‬qusta), which derives
from Greek xestes, a measure of volume equal to
about one pint. In Vayiqra Rabbah 12:1, the
phrase “one ‫( קיסטא‬qista) of wine” appears in the
same passage as the view that the forbidden fruit
was grapes. Here, like Adam and Eve, Uzza and
Aza’el are cast out of paradise; then they are
crowned with a symbol of the first human sin.
69. to Me, precisely… The verse is spoken
as the Israelites appear trapped at the Red Sea.
Here YHVH signifies the Short-Tempered One
(whose core is Tif’eret, known as YHVH). At this
critical moment the people must not focus their
prayer on this lower sefirotic configuration
(crying out to Me); rather they should journey
further, directing their prayer to the Holy
Ancient One and His flowing beard. By
redeeming Israel, this highest configuration
manifested His compassion and glorified Himself.
“Flowing fortune” renders ‫( מולא‬mazzala); see
above, note 27. The full verse in Exodus 14
reads: YHVH said to Moses, “Why are you crying
out to Me? Speak to the Children of Israel and
have them journey forward [or: further]!” See
Zohar 2:47b–48a, 52b; Vol. 4, pp. 264–65 and nn.
233–34.
The full verse in Exodus 15 reads: He said,
“If you really heed the voice of YHVH your God,
and do what is right in His eyes, and hearken to
His commands and keep all His statutes, all the
sickness that I imposed upon Egypt I will not
impose upon you, for I am YHVH your healer.” The
Zohar’s phrase “until here” may mean that until
this point in the verse (and keep all His statutes),
the focus is on fulfilling the directives of the
Short-Tempered One; for one who does so (“for
this one, precisely!”), the Holy Ancient One
provides healing.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Rosenberg, Anatomy of God;
Netivot Ya’ir; MmD. On the Holy Ancient One as
the source of healing, see Zohar 3:289a, 292b
(both IZ).
70. ‫( הוי‬Hoi), Ah, sinful nation… Israel’s sin
disturbs the letters of the Divine Name, as
indicated by the exclamation ‫( הוי‬Hoi), Ah (or
Alas), which can be read as an anagram,
permutation, or derangement of ‫( י ה ו‬yod, he, vav).
The seven phrases in the verse from Isaiah
represent seven demonic rungs, corresponding
to seven divine rungs represented by the letters.
The sequence of letters ‫( יוד‬yod), ‫( הה‬heh), ‫ו ה‬
(vav, he), ‫( ה י‬he, yod) alludes to the emergence of
the sefirot. The seven elements are perhaps yod, vav,
dalet (the full spelling of yod); he, he (the full
spelling of he); vav and he. Cordovero understands
the sequence as follows: ‫( יוד‬Yod) symbolizes the
primordial point of Ḥokhmah, including the roots of
the couple Tif’eret and Shekhinah, who are alluded to
by the last two letters of the full spelling ‫( יוד‬yod):
‫( ו ד‬vav, dalet), which also spell ‫( דו‬du), “two,”
namely the male and female partners. ‫( הה‬Heh)
symbolizes two aspects of Binah, while ‫( ו ה‬vav, he)
symbolizes Tif’eret and Shekhinah. ‫( ה י‬He, yod) alludes
to two aspects of Shekhinah.
The rest of this enigmatic passage could
mean: Vav (symbolizing Tif’eret) generated dalet
(symbolizing Shekhinah), who turns into he when
joined with Her partner. The letters of the word
‫( הוי‬Hoi), Ah—he, vav, yod—signify respectively
Shekhinah (and Binah), Tif’eret, and Ḥokhmah. He
(symbolizing Binah) generated vav (symbolizing
Tif’eret). “‫( דו‬Du) outside” could refer to Tif’eret and
Shekhinah, who emerge from Binah. Instead of
uniting the divine couple, Adam split them apart,
destroying the harmony of male and female.
For various interpretations of the letter
sequence, see OY; Bei’ur ha-Gera; Sullam;
Rosenberg, Anatomy of God; Netivot Ya’ir; MmD.
On the letters yod, he, vav, see above, note 16. On
du, see above, note 65. On yod symbolizing
Shekhinah, see above, notes 16, 64. On dalet
becoming he, see above, note 66; p. 160, n. 60.
On Adam’s sin, see above, p. 317, n. 357; Vol. 1,
p. 298, n. 1438.
 The verse in Isaiah reads: Ah, sinful nation, a
people laden with iniquity, seed of evildoers,
‫( בנים משחיתים‬banim mashḥitim), children who behave
corruptly [understood here as: destructive
children].
71. ‫( בראשית ברא‬Be-reshit bara), In the
beginning created… The opening verse of the
Bible reads: ‫( בראשית ברא אלהים‬Be-reshit bara Elohim), In
the beginning God created, heaven and earth.
According to M Avot 5:1, “The world was created
through ten utterances.” Only nine explicit
commands appear in the opening chapter of
Genesis, but rabbinic interpretation completes
the decade by counting the word be-reshit, in the
beginning, as a command in itself. Here, the
reasoning is that if ‫( בראשית‬be-reshit) constitutes an
utterance, then half of that word—‫( ברא‬bara),
created—is half an utterance.
Further, reshit, beginning, signifies primordial
Ḥokhmah (Wisdom), the Father, while the Hebrew
verb ‫( ברא‬bara), created, suggests the Aramaic
noun ‫( ברא‬bera), “son,” alluding to Tif’eret.
Ḥokhmah represents upper Eden, from which
issues Tif’eret (lower Eden), who journeys to join
Shekhinah, thereby expressing the Divine Name.
The elements of the designation ‫( יהוה יה‬YHVH Yah)
refer respectively to Tif’eret (or the whole flow of
emanation) and Ḥokhmah. Just as ‫( ברא‬bara) forms
half of ‫( בראשית‬be-reshit), so ‫( יה‬Yah) forms half of ‫יהוה‬
(YHVH).
On the ten utterances of Creation, see above,
p. 416, n. 647; p. 487, n. 842; Avot de-Rabbi
Natan A, 31; B, 36; Bereshit Rabbah 17:1; BT
Rosh ha-Shanah 32a; Pirqei de-Rabbi Eli’ezer 3
(and Luria’s n. 73); Ezra of Gerona, Peirush le-
Shir ha-Shirim, 506; Zohar 1:15a, 16b, 30a;
2:34b, 67a, 75b, 156b; 3:11b–12a. On concealed
and revealed utterances, see BT Shabbat 104a;
Rashi, ad loc., s.v. ma’amar; Maharsha, ad loc., s.v.
ma’amar satum.

The identification of reshit, beginning, with

Ḥokhmah appears widely. See Wolfson, Philo,
1:242–45, 266–69; Targum Yerushalmi (frag.),
1:1; Bereshit Rabbah 1:1; Vol. 1, p. 109, n. 12.
On bara, created, and bera, “son,” see Zohar 1:3b;
Liebes, Studies in the Zohar, 146–52 (also
discussing Christological parallels). On upper
and lower Eden, cf. Zohar 2:210b.
72. ‫( אלהים את‬Elohim et), God… The name Elohim
alludes to Binah, while et signifies Shekhinah.
Similarly, Adonai signifies Shekhinah, while Ehyeh
alludes to Binah. Thus the four opening words of
the Torah—‫( בראשית ברא אלהים את‬Be-reshit bara Elohim et),
In the beginning God created—allude
respectively to Ḥokhmah, Tif’eret, Binah, and Shekhinah.
“Right and left” usually refers to Ḥesed and
Gevurah, though here perhaps the author has in
mind Binah and Shekhinah, who are symbolized
respectively by the first ‫( ה‬he), toward the right,
and the second he (toward the left) in the name
‫( יהוה‬YHVH). For various interpretations, see OY;
Bei’ur ha-Gera; Sullam; MmD.
On Elohim as a name of Binah, see Zohar 1:3b–
4a, 29b. Grammatically, the word ‫( את‬et) is very
often an accusative particle with no clear
independent sense. However, already in rabbinic
times, Naḥum of Gimzo and his disciple Rabbi
Akiva taught that the presence of et in a biblical
verse amplifies the apparent meaning. Here, as
often in the Zohar, ‫( את‬et) alludes to Shekhinah, who
comprises the totality of divine speech, the entire
alphabet from ‫( א‬alef) to ‫( ת‬tav). See BT Pesaḥim
22b, Ḥagigah 12a–b; Zohar 1:15b, 247a; 2:81b,
90a.
 On Adonai as a name of Shekhinah, see Zohar
1:34a. On Ehyeh as a name of Binah, see Zohar
3:33a, 108b (both RM).
73. ‫( השמים ואת‬Ha-shamayim ve-et), The
heavens and… The word shamayim (heavens)
alludes to Tif’eret, while the word et amplifies the
meaning of the verse to include the next sefirah,
Netsaḥ.

On et, see the preceding note. The verse in

Chronicles reads: Yours, O YHVH, are  ‫והנצח וההוד‬
‫( הגדולה והגבורה והתפארת‬ha-gedullah ve-ha-gevurah ve-ha-tif’eret
ve-ha-netsaḥ ve-ha-hod), the greatness and the power
and the beauty and the victory and the splendor
—yes, all that is in heaven and on earth. Quoted
often in kabbalistic literature, this biblical list of
divine qualities designates Ḥesed (also called
Gedullah), Gevurah, Tif’eret, Netsaḥ, Hod, Yesod (known as
all), and Shekhinah (symbolized by earth), who is
joined with Tif’eret (heaven). See Zohar 1:235b,
241a–b; 2:40b.
74. ‫( הארץ‬Ha-arets), the earth… Symbolizing
Shekhinah, who is also known as God’s name and
glory.
The verse in Psalms reads: YHVH, our Master,
how magnificent Your name in all the earth!
75. Let there be a firmament… The
firmament apparently symbolizes Da’at, which
separates between the Holy Ancient One
(described as the Holy of Holies) and the Short-
Tempered One (the Holy). Yet these two
configurations are not completely separated.
The “mouth speaking grandly” may also
symbolize Da’at. “Five kinds of water” apparently
refers to five flows of emanation from Ḥesed
through Hod, each associated with one of the
verses mentioning ‫( חיים‬ḥayyim), life [or: living].
The word ‫( מים‬mayim) appears five times in the
account of the second day of Creation, on which
the firmament was formed. See above, pp. 468–
69, n. 794. For various interpretations, see OY;
Bei’ur ha-Gera; Sullam; Rosenberg, Anatomy of
God; Netivot Ya’ir; MmD.
On the symbolic significance of the
firmament, cf. above, pp. 369–70, n. 508. On Da’at
as the mouth, see above, p. 155, n. 43. The verse
in Genesis reads: Let there be a firmament in the
midst of the waters, and let it divide waters from
waters. The full verse in Exodus reads: You shall
set the curtain under the clasps and you shall
bring there, within the curtain, the Ark of the
Covenant, and the curtain shall divide for you
between the Holy and the Holy of Holies.
The phrase “a mouth speaking grandly”
derives from Daniel’s dream-vision (Daniel 7:8,
20). See above, note 18. The verse in Numbers
reads: They shall take for the impure person
some of the ashes of the burnt purification
offering and living [or: fresh, running, spring]
water shall be put into it [or: put upon it, poured
upon it] in a vessel.
76. ‫( י ה‬Yod, he)… These two letters symbolize
Ḥokhmah and Binah, who form the transition from
the upper waters of the Holy Ancient One to the
lower waters of the Short-Tempered One. The
“perfect waters” of the Holy Ancient One convey
pure compassion, whereas the “imperfect
waters” of the Short-Tempered One convey
compassion mingled with judgment.
The full spelling of ‫( י ה‬yod, he) is ‫( יוד הא‬yod, he).
The sequence ‫( א ה י י‬alef, he, yod, yod) represents the
name ‫( אהיה‬Ehyeh), with the second he replaced by
a yod. Cf. above, note 16. For various
interpretations of the whole sequence of letters,
see OY; Bei’ur ha-Gera; Sullam; Netivot Ya’ir;
MmD.
77. YHVH said, “My breath shall not
abide… When the Holy Ancient One settles
within the Short-Tempered One, He is known as
YHVH (which often applies to the Short-Tempered
One Himself). The highest configuration spoke
the words of this verse, indicating that the divine
breath exhaled through the nostrils of the Holy
Ancient One would not abide in the Short-
Tempered One—who is known as ha-adam (the
human)—since this breath subsequently
animates those on earth, who no longer deserve
to live hundreds of years, as did many of the
antediluvians.
The naming of the divine subject indicates
how important it is to report a saying in the
name of its author. See BT Megillah 15a, in the
name of Rabbi Ḥanina: “Whoever quotes a
saying in the name of its originator brings
deliverance to the world.” See Avot 6:6.
On the name YHVH, the Short-Tempered One,
and the Holy Ancient One, see above, note 60.
On a verse spoken by the Holy Ancient One, cf.
Zohar 3:130a (IR). On the nostrils as “two holes
of an armoire,” see above, note 8.
The full verse in Genesis reads: YHVH said,
“‫( רוחי‬Ruḥi), My spirit [or: breath], shall not abide
in the human forever, for he too is flesh [or: for
he is but flesh]. Let his days be a hundred and
twenty years.”
78. Let his days be a hundred and twenty
years… Because humans were unworthy, the
animating breath from above was reduced, and
thus their life span decreased.
 “Perfect and imperfect” renders ‫שלים ולא שלים‬
(shelim ve-la shelim) and apparently alludes to two
stages of the letter ‫( י‬yod). The first stage
symbolizes the Holy Ancient One (whose yod
stands alone), while the second represents
Ḥokhmah (or the entire configuration of the Short-
Tempered One), whose yod is joined with the
letters ‫( ו ד‬vav, dalet), which symbolize Tif’eret and
Shekhinah and complete the full spelling of the
letter: ‫( יוד‬yod). See above, note 47.
Alternatively, shelim ve-la shelim means
“complete and incomplete,” referring to the two
spellings of the letter: the complete one (‫ )יוד‬and
the initial one (‫)י‬.
The numerical value of yod is ten, whose
square equals one hundred. The “two letters” vav
and dalet together equal ten, which multiplied by
two (for the “two” letters) equals twenty. Thus,
the full name ‫( יוד‬yod) yields a total of a hundred
and twenty.
When the solitary yod of the Holy Ancient One
is manifested in the Short-Tempered One, it
multiplies or “extends.” However, as a result of
Adam’s sin the emanation became limited, and
not only Adam’s life span but also his physical
size was reduced, as indicated by the verse in
Psalms: You set Your palm upon me.
See BT Ḥagigah 12a: “Rabbi El’azar said,
‘Adam extended from earth to heaven…. As soon
as he sinned, the blessed Holy One placed His
hand upon him and diminished him, as is said:
Behind and in front You formed me, and You set
Your palm upon me.’ Rabbi Yehudah said in the
name of Rav, ‘Adam extended from one end of the
world to the other…. As soon as he sinned, the
blessed Holy One placed His hand upon him and
diminished him, as is said: You set Your palm
upon me.’”
According to Bereshit Rabbah 12:6, “Rabbi
Aivu said, ‘His stature was reduced to one
hundred cubits.’” This reduced number matches
the number of “yod alone.”
See Zohar 1:53b, 142b (Vol. 2, p. 293, n.
258). The verse in Psalms reads: Behind and in
front  ‫( צרתני‬tsartani)—apparently meaning You
encompassed me. However, rabbinic sources
understand the root ‫( צור‬tsur) as a by-form of ‫יצר‬
(ytsr), “to form.” See Vol. 4, p. 285, n. 306.
For various interpretations of this paragraph,
see OY; Bei’ur ha-Gera; Sullam; Rosenberg,
Anatomy of God; Netivot Ya’ir; MmD.
79. The Nephilim were on earth… The
Nephilim (or fallen angels) fell below the unified
world of emanation, outside the Garden of
Shekhinah, into a world of multiplicity. This lower
realm of “division” is alluded to by the conclusion
of the verse in Genesis: A river issues from Eden
to water the garden, and from there it divides
and becomes four riverheads.
On the fallen angels, see above, note 67. The
full verse in Genesis 6 reads: ‫( והנפילים‬Ve-ha-nefilim),
The Nephilim [or: fallen ones], were on earth in
those days—and afterward as well—when the
sons of God came in to the daughters of
humankind, who bore them children. These are
the heroes of old, men of renown. For the full
biblical context, see below, note 90.
On the clause from there it divides, see
Zohar 1:155a–b. On “the world of division (or
separation),” see Vol. 4, p. 156, n. 61.
 80. Were on earth in those days… The
fallen angels (also known as the sons of God)
roamed the world during the generation of the
Flood. Much later, Joshua sent them as spies to
Jericho. Their being “guarded” alludes to Joshua
2:4, where it is said that Rahab took the two men
and hid them. Thereby these fallen angels were
subjugated.
King Solomon managed to restore the female
demons called the daughters of humankind and
“include” them in the realm of holiness. These
daughters are identified with the two prostitutes
who approached the king, each claiming to be
the mother of the same infant. Solomon’s wisdom
enabled him to overwhelm these demonic forces.
The verse in Ecclesiastes describes some of
the items amassed by King Solomon, including
‫( תענוגות בני האדם שדה ושדות‬ta’anugot benei ha-adam shiddah
ve-shiddot), delights of the sons of humankind,
concubine after concubine. The phrase shiddah ve-
shiddot, concubine after concubine, is interpreted
midrashically as male and female ‫( שדים‬shedim),
“demons.” According to Zohar 1:19b, the
delights are sexual thrills experienced by men in
sleep, whose seminal emissions impregnate
female demons, generating demonic offspring.
Here the feminine plural form ‫תענוגות‬
(ta’anugot), delights, alludes to the female demons,
who were restored to the divine realm called
adam. As opposed to them, the male demonic
spirits—who would be called by the masculine
term ‫( תענוגים‬ta’anugim), “delights”—were cast down
and excluded from Wisdom and the realm of
adam.

The mention of demons and benei ha-adam (sons

[or: children] of adam) reflects the midrashic
discussion of Adam’s demonic offspring. See
Tanḥuma (Buber), Bereshit 26, in the name of
Rabbi Simon: “For 130 years Adam separated
from his wife, Eve; for once Cain was killed,
Adam said, ‘Why should I engender children if
they become cursed?’ What did he do? … Female
spirits approached him and heated themselves
from him. As the blessed Holy One said to David,
‘… When he [Solomon] does wrong, I will
chastise him with the rod of men ‫( ובנגעי בני אדם‬uv-
nig’ei venei adam), and with the afflictions of (the
sons of) humankind [understood as of the
children of Adam]’ (2 Samuel 7:14)…, namely the
demons.”
Cf. Bereshit Rabbah 20:11, in the name of
the same Rabbi Simon: “Throughout all 130
years that Adam separated himself from Eve,
male spirits heated themselves from her and she
gave birth, while female spirits heated
themselves from Adam and gave birth, as is
written: When he does wrong, I will chastise him
with the rod of men and with the afflictions of
venei adam—namely children of Adam.” See above,
note 63.
Concerning Solomon, the book of Kings
states: ‫( ויחכם מכל האדם‬va-yeḥkam mi-kol ha-adam), He
became wiser than all humans. Here, this verse
is understood to mean that Solomon became
wise from the whole adam, drawing Wisdom from
the entire sefirotic organism.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Rosenberg, Anatomy of God;
Netivot Ya’ir; MmD. On Joshua and Solomon, see
above, note 67. On Solomon and the fallen
angels, see above, pp. 110–13. On the sefirotic
significance of adam, see above, notes 23, 33.
On the midrashic reading of shiddah ve-shiddot,
see BT Gittin 68a; Shir ha-Shirim Rabbah on 3:7;
Qohelet Rabbah on 2:8. For the full verse in
Genesis (including the sons of God and the
daughters of humankind), see the preceding
note.
81. YHVH gave [Solomon] wisdom… This
wisdom is conveyed by Binah, who is united with
Ḥokhmah and symbolized by the letter ‫( ה‬he).

For various interpretations, see OY; Bei’ur

ha-Gera; Sullam; Rosenberg, Anatomy of God;
Netivot Ya’ir; MmD.
82. These are the heroes ‫( מעולם‬me-olam), of
old… The world olam (which in biblical Hebrew
means “eternity, old”) comes to mean “world,”
and the same development occurs with Aramaic
‫( עלמא‬alma). Here, the fallen heroic (or tragic)
angels are traced to the divine world above. They
are described as ‫( אנשי השם‬anshei ha-shem), men of
renown—literally, men of the name. The verse
does not specify which name, but here it is
assumed to be Elohim, by whose power the fallen
heroes conduct themselves.
The name Elohim can signify various sefirot
(Binah, Gevurah, and Shekhinah) as well as the angels,
the heavenly princes ruling over nations, and
even the demonic realm, which is referred to as
‫( אלהים אחרים‬elohim aḥerim), other gods (Exodus 20:3).
The name YHVH, on the other hand, refers only to
the divine realm (known also as adam), from
which the fallen angels are excluded. The
wording men of the name is not intended to
obscure the name Elohim, which is, after all, holy,
though inferior to YHVH.
On the name Elohim, see above, p. 11, n. 31.
For the full verse in Genesis, see above, note 79.
On this verse, see Zohar 3:144a (IR). On the
significance of adam, see above, notes 23, 33. For
various interpretations, see OY; Bei’ur ha-Gera;
Sullam; Rosenberg, Anatomy of God; Netivot
Ya’ir; MmD.
83. Adam does not abide in splendor…
The full verse reads: ‫( ואדם‬Ve-adam), And the
human, does not abide [literally, spend the night]
in splendor; he is likened to beasts that are
doomed. Here, the meaning may be that the
Short-Tempered One (known as adam) does not
abide in the splendor of the Holy Ancient One—
unless the divine breath is conveyed to Him.
In Zohar 3:143b–144a (IR), the verse is taken
to mean that a corpse must not spend the night
unburied, for this would insult the dignity and
splendor of the divine adam, in whose image the
body was formed.
84. Thirteen kings of war with seven… A
cryptic description incorporating elements from
earlier chapters of the Book of Concealment. In
the first chapter, earlier emanations that failed to
endure are pictured as “primordial kings” who
died; here, successful aspects of emanation are
described as living kings. The “thirteen kings”
symbolize the thirteen enhancements of the
beard of the Holy Ancient One, while the “seven”
represent the seven features of His skull (or
head). The “seven kings” appearing on earth
apparently correspond to the features of the
head of the Short-Tempered One, which are
manifested in Shekhinah (symbolized by “earth”).
This divine configuration defeats Israel’s enemies
in war. The “nine ascending rungs” represent the
nine enhancements of His beard.
The reference to “five kings… unable to
withstand four” recalls the biblical account about
the battle of four kings against the five (Genesis
14:9), in which the four prevail. Here these
“kings” apparently allude to sefirotic potencies.
In Zohar 3:175a–b, the last two sentences of
this passage (“Four kings go forth… in their
places”) are quoted (with slight variation) and
interpreted as applying to the mitsvah of tzitzit
(tassel), which includes four tassels “hanging
from” four corners of the garment. “Seven
runners” is interpreted there as referring to the
minimum of seven windings of the blue thread
around each section of tassel, which correspond
to seven angels roaming the world and bearing
witness to human behavior. Here in the Book of
Concealment, the likely connotation of “seven
runners” is the angels themselves.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Rosenberg, Anatomy of God;
Netivot Ya’ir; MmD. On the “primordial kings”
who died, see above, note 4. On the thirteen
enhancements of the beard of the Holy Ancient
One, see above, note 10. On the seven features of
His skull, see above, note 9. On the features of
the head of the Short-Tempered One, see above,
note 40. On the nine enhancements of His beard,
see above, notes 24, 49.
The phrase “stand in trepidation” renders
‫( קיימין בבהילו‬qayemin bi-vhilu), which can also be
translated “rise in haste.” See Daniel 3:24.
On tsitsit, see Numbers 15:38–40; BT Menaḥot
39a; above, p. 278, n. 245. On tsitsit as witnesses,
see BT Menaḥot 44a. On the seven roaming
angels, cf. Zechariah 4:10; above, pp. 123–24, n.
351. On the image of angels running and “not
tarrying,” see Ezekiel 1:14: The living beings
darting back and forth like a flash of lightning.
 85. The sweetening tree sits within… The
divine tree (Tif’eret), which sweetens harsh
Judgment, stands in the middle of the sefirot. The
birds in its branches may symbolize souls. Below
the tree shelters Shekhinah, who is known as “the
living being.”
includes twelve potencies, referred to
Tif’eret
here as “paths.” The “seven supports” may be
various angelic powers. The phrase “on four
corners” renders ‫( בארבע זיויין‬be-arba zivyan), a
reading attested in numerous manuscripts and
the early printed editions. The manuscript
preserved in OY (as well as later editions of the
Zohar) reads ‫( בארבע חיוון‬be-arba ḥeivan), “with four
living beings,” namely the four ‫( חיות‬ḥayyot), “living
beings,” that appear in Ezekiel’s description of
the heavenly throne, moving in all directions
(Ezekiel 1:5–21).
The description of the tree derives from
Daniel’s vision (especially Daniel 4:9). On the
twelve potencies, see Vol. 4, p. 312, n. 399. On
the image of seven cosmic pillars, see BT
Ḥagigah 12b; cf. above, p. 447, n. 724. For
various interpretations, see OY; Bei’ur ha-Gera;
Sullam; Rosenberg, Anatomy of God; Netivot
Ya’ir; MmD.
86. The serpent racing in 370 leaps…
Having briefly surveyed the powers of holiness,
the author turns to the demonic realm and
depicts the primordial serpent invading the
world.
The full verse in Song of Songs reads: The
voice of my beloved! Here he comes, leaping
over mountains, bounding over hills. In rabbinic
literature this verse is applied to the divine
beloved, who comes running toward Israel. Here
the image describes the demonic serpent, who is
rooted in the divine. See Zohar 3:60b.
On the significance of the number 370, see
Zohar 1:4b; 2:14a–b (MhN); 3:128b, 133b, 135b
(all IR). On the image of the uroboros (the
serpent swallowing its tail), see above, note 13.
The clause “its teeth piercing on two sides”
can also be rendered “its teeth pierced on two
sides,” alluding perhaps to the divine threat
against the great sea serpent in Ezekiel 29:4: I
will put hooks in your jaws. See the description
of the serpent in Zohar 2:27b.
The clause “it is split” renders ‫גיסטרא אתעביד‬
(gistera it’avid), probably based on a rabbinic
idiomatic expression meaning “to split
widthwise.” Here the author is playing on gistera
and the preceding phrase ‫( תרין גיסא‬terein gisa), “two
sides.” See BT Sanhedrin 52b; Ḥullin 21a, 32b,
37b, 124a; Arukh ha-Shalem, s.v. gasterei; Rashi on
Ḥullin 21a, s.v. asa’ah gistera; Sokoloff, Dictionary,
297a.
For various interpretations, see OY; Bei’ur
ha-Gera; Sullam; Rosenberg, Anatomy of God;
Netivot Ya’ir; MmD.
87. ‫( תנוך‬Ḥanokh), Enoch, walked with God…
The verse concludes: and he was no more, for
God took him. This enigmatic wording probably
reflects a fuller narrative that was expurgated. In
postbiblical literature the statement was
understood as alluding to Enoch’s miraculous
ascension alive to heaven, where he learned
God’s mysteries and was transformed into the
angel Metatron. His journey is recorded in the
pseudepigraphical Enoch literature.
Metatron is often described as ‫( נער‬na’ar),
“youth, lad, servant.” Here the author alludes to
the identification of Enoch with Metatron by
citing the statement from Proverbs: ‫חנוך לנער‬
(Ḥanokh la-na’ar), Train the youth, which is
understood to mean that Ḥanokh (Enoch) was
transformed la-na’ar, into the youth, Metatron.
See above, pp. 349–50, nn. 451–53; Vol. 3, p.
342, nn. 222–23. The full verse in Proverbs
reads: Train a youth according to his way [or: in
the way he should go]; even when he is old, he
will not swerve from it.
88. With ‫( האלהים‬ha-Elohim), God… The angel
Metatron is closely linked with Shekhinah, who is
also known as Elohim (whereas YHVH designates
Tif’eret). When Enoch was taken by God and
transformed into Metatron, he surrendered his
earthly name and received a heavenly name
(Metatron) associated with Elohim (or Shekhinah).
On the divine nature of Metatron’s name, see
BT Sanhedrin 38b (quoting Exodus 23:21). As
several commentators note, ‫( מטטרון‬Metatron) is
numerically equivalent to ‫( שדי‬Shaddai), a name
often associated with Shekhinah. See Rashi on
Exodus 23:21; Naḥmanides on Exodus 23:20.
89. Three courts are four… The various
courts of justice below correspond to divine or
heavenly courts, though the exact sense and
symbolism remain obscure.
Various courts of law are specified in
rabbinic literature, including the Sanhedrin
(consisting of seventy-one members), “the court
of twenty-three” (for capital cases), and “the
court of three” (for civil cases). These three
courts were supplemented by a fourth one
(consisting of three, five, or seven members),
which was convened to intercalate the calendar.
 “Harsh judgment” refers to the sefirah of
Gevurah, known as Din (Judgment). “Balanced
judgment” may refer to Tif’eret, who balances the
polar opposites Ḥesed and Gevurah. “Mild
judgment” describes Shekhinah. For various
interpretations, see OY; Bei’ur ha-Gera; Sullam;
Rosenberg, Anatomy of God; Netivot Ya’ir; MmD.
On the court convened for intercalation, see
Maimonides, Mishneh Torah, Hilkhot Qiddush
ha-Ḥodesh 4:9–10. On mild and harsh Judgment,
see Bereshit Rabbah 35:3; Zohar 1:137a, 180a,
201a; 3:231b. On the sefirotic symbolism of the
courts, cf. Zohar 3:275b (RM). On three actually
being four, cf. Zohar 3:292b (IZ).
The verse in Leviticus can also be construed
as You shall not commit perversion in justice—in
measure, whether in weight or capacity.
90. When  ‫( האדם‬ha-adam), humankind,
began to increase… The context is the
mythological fragment concerning the fallen
angels (Genesis 6:1–4): When humankind began
to increase on the face of the earth and
daughters were born to them, the sons of God
saw that the daughters of humankind were
beautiful, and they took themselves wives,
whomever they chose. YHVH said, “My spirit [or:
breath] shall not abide in the human forever, for
he too is flesh [or: for he is but flesh]. Let his
days be a hundred and twenty years.” The
Nephilim [or: fallen ones] were on earth in those
days—and afterward as well—when the sons of
God came in to the daughters of humankind, who
bore them children. These are the heroes of old,
men of renown.
The author has alluded or referred several
times to the Nephilim (see above at notes 67, 79–
80). Here, he focuses on the opening clause of
the biblical account, apparently understanding it
as follows: When ha-adam (namely the sefirotic
adam, the configuration of the Short-Tempered
One) began to increase (that is, emanated
further) on the face of ‫( האדמה‬ha-adamah), the earth
(symbolizing Shekhinah).
The phrase in verse 3—‫( בשגם הוא‬be-shaggam hu),
for he too is, flesh—alludes to Moses, because
the word ‫( בשגם‬be-shaggam), for… too, shares two
letters with, and is numerically equivalent to, ‫משה‬
(Mosheh), “Moses.” Moreover, the continuation of
the verse—Let his days be a hundred and twenty
years—matches Moses’ life span. He attained the
central rung of Tif’eret and embodied the divine
adam, uniting with Shekhinah.

On the fallen angels, see above, notes 67, 79.

On the sefirotic significance of adam, see above,
notes 23, 33. On be-shaggam as signifying Moses
(who lived a hundred and twenty years), see
Bereshit Rabbah 26:6; BT Ḥullin 139b; Pirqei de-
Rabbi Eli’ezer 32; Zohar 1:37b–38a; 2:238a. On
Moses as the partner of Shekhinah, see above, p.
223, n. 94.
91. Moses did not know… Descending
Mount Sinai, Moses was unaware that his face
glowed from his encounter with God. The full
verse reads: When Moses came down from
Mount Sinai—with the two tablets of the
Covenant in Moses’ hand as he came down from
the mountain—Moses did not know that the skin
of his face shone because He had spoken with
him.
Here the author links this verse about Moses
with a phrase from Genesis about the garments
of Adam and Eve. The full verse there reads: YHVH
Elohim made  ‫( כתנות עור‬kotnot or), coats of skin, for
Adam and his wife, and He clothed them. The
simple sense of kotnot or is “coats of animal skin,
hides,” but a variant reading recorded in
midrashic literature is ‫( כתנות אור‬kotnot or), coats of
light, suggesting Adam and Eve’s original aura or
garment of splendor. See Bereshit Rabbah 20:12:
“In the Torah [scroll] of Rabbi Me’ir it was found
written: ‘‫( כתנות אור‬kotnot or), garments of light’.
These are the clothes of Adam….”
Elsewhere the Zohar teaches that as a result
of eating the fruit of the Tree of Knowledge,
Adam and Eve lost their lustrous coats of light
and from then on were clothed in human coats of
skin. Here, the author may be implying that
Moses recovered the primordial luster.
On kotnot or, coats of skin (or of light), see
Bereshit Rabbah 12:6; 20:12 (and Theodor’s
note); Zohar 1:36b, 224a; 2:208b, 229b; 3:261b;
Moses de León, Sefer ha-Rimmon, 404; Scholem,
Major Trends, 404, n. 87.
For Gnostic parallels, see Origen, Contra
Celsum 4:40; Apocryphon of John 23:31–32;
Hypostasis of the Archons 90:16; Irenaeus,
Adversus haereses 1:5:5. For more on Adam’s
garments, see Vol. 4, p. 188, n. 173. On the verse
in Exodus, see Zohar 3:132b (IR); Huss, Ke-Zohar
ha-Raqi’a, 26–27.
92. ‫( קרן‬Qaran), Shone… ‫( קון‬qeren), the
horn… Linking the verb qaran (shone), describing
Moses’ face, with the noun from which it derives:
qeren (horn, ray). The qeren symbolizes Malkhut
(Kingdom), who bestows kingship and is linked
with King David—who was himself anointed by
the prophet Samuel with oil out of a horn, as
described in the verse: Samuel took qeren, the
horn of, oil and anointed him in the midst of his
brothers.
 Similarly, both references to qeren in Psalms
allude to Malkhut (Shekhinah), who is the tenth sefirah.
Shekhinah issues from Binah, the Divine Mother, who
is also known as Jubilee. The original meaning of
the word ‫( יובל‬yovel), “Jubilee,” is probably “ram,”
pointing to the fact that the Jubilee year was
inaugurated by blowing the ram’s horn (Leviticus
25:9). In the verse in Joshua, the phrase ‫בקרן היובל‬
‫( במשוך‬bi-mshokh be-qeren ha-yovel) means literally
when they make a long blast with [or: draw out
the sound of] the ram’s horn, but here it alludes
to Shekhinah (known as qeren, horn) being
generated and crowned by Her Mother, Binah
(known as yovel, Jubilee). The author may be
interpreting bi-mshokh, when they draw out the
sound, as referring to the drawing of emanation
from Mother to Daughter.
On anointing with the horn, see Vayiqra
Rabbah 10:8: “Kings are anointed only [with oil]
out of a horn. Saul and Jehu were anointed out of
a flask, so their kingdoms were transient; David
and Solomon were anointed out of a horn, so
their kingdom was everlasting.” See 1 Samuel
10:1; 1 Kings 1:39; 2 Kings 9:1–3; JT Sheqalim
6:2, 49d; BT Megillah 14a, Horayot 12a; Zohar
1:96a; 2:123a; Moses de León, Sheqel ha-
Qodesh, 71–72 (90).
On the term yovel, see Exodus 19:13;
Milgrom, Leviticus, 3:2169. On Binah as Jubilee,
see above, pp. 135–36, n. 381. On the relation of
Moses to Binah, see the statement attributed to
Rav and Shemu’el (BT Rosh ha-Shanah 21b,
Nedarim 38a), “Fifty gates of binah
(understanding) were created in the world, and
all were given to Moses except for one.”
The verse in Psalm 89 reads: By Your favor
our horn is lifted. Cf. vv. 17, 25. The full verse in
Joshua (describing the impending battle of
Jericho) reads: When they make a long blast with
the ram’s horn—as soon as you hear the sound of
the horn—all the people shall give a mighty
shout; and the wall of the city will collapse, and
the people shall charge, every man straight
ahead. See Zohar 1:96a; 2:123a; 3:19b.
93. Qeren, horn… ‫( קרן וריוח‬qeren ve-revaḥ),
principal and profit… The author moves to
another meaning of qeren, “principal, capital.”
Shekhinah contains the “principal” of emanation,
which is invested and manifested through the
generation of various worlds, thereby producing
a gain. Eventually, when the animating breath is
drawn back through the mouth of Shekhinah, all of
ramified existence returns to its source.
Shekhinah is the horn that issues from Jubilee
(namely Binah), who is also symbolized by the
letter ‫( ה‬he)—an aspirated letter whose sound
resembles that of a breath. Through the
breathing of Binah, all are animated, and in the
cosmic Jubilee all will be drawn back to the
Divine Mother, “to their [original] place”—just as
in the biblical Jubilee year all property returns to
its original owner.
The exclamation in Jeremiah—‫( אהה‬Ahah), Ah,
YHVH Elohim—alludes to this process. The word Ahah
contains two hes, one alluding to Binah and the
other to Shekhinah. When the lower he (Shekhinah)
returns to the upper he (Binah), conveying all
existence back to God, then His name will be
complete: YHVH Elohim. As this name first appeared
in the Torah when Creation was complete
(Genesis 2:4), so it reappears in the Jubilee when
God alone exists.
The view that emanation gains by becoming
manifested on earth corresponds with the idea
that the soul becomes complete by incarnating in
a human body. See Moses de León, Sefer ha-
Mishqal, 46–47 (translated in Matt, Essential
Kabbalah, 148). Cf. Plotinus, Enneads 4:8:5; Vol.
3, p. 425, n. 601.
On the phrase “principal and profit,” see
Zohar 1:177a. Here the author may be playing on
‫( ֶרוַח‬revaḥ), “principal,” and ‫( רוּח‬ruaḥ), “breath,
spirit.”
On the cosmic Jubilee and the significance of
YHVH alone, see above, notes 11–12. On the cycle
of creation, destruction, and renewal symbolized
by the uroboros (the serpent swallowing its tail),
see above, note 13.
On “the complete name,” see Bereshit
Rabbah 13:3: “‫( יהוה אלהים‬YHVH Elohim)—[Scripture]
mentions a complete name concerning a
complete world.” See above, notes 32, 53. On the
exact wording of the verse in Jeremiah and the
sefirotic significance of Ahah, see above, note 34.
94. Until here, sealed and crowned… Here
ends Sifra di-Tsni’uta (The Book of
Concealment), whose subject matter is and
remains concealed. Happy is one who emerges in
peace, having explored its cryptic wisdom!
On (entering and) emerging, see above, pp.
531–32, n. 980.