Zohar I, Preliminary sections (fol. 4a-7a)

Others explain the composition of these names thus: God took “Mi” and, adding it to “Eleh,” formed Elohim; then He took “Ma” and, adding it to “Eber,” formed Abraham. And this is the explanation of the verse cited: Eleh (This) brought forth the children of heaven and earth, behibaram, that is to say, when the name of Abraham was created. And it was only from that day that the holy name was complete, as it is said: “From the day when Elohim-God created the heaven and the earth.”
Rabbi Hiyâ prostrated himself and, kissing the earth, cried out in tears: O earth, earth, how stubborn and insolent thou art, reducing to dust those who have made the charms of the eyes; thou consumest and destroyest all the magnificent pillars of the world; O how insolent thou art! The holy lamp (Rabbi Siméon), who once illuminated the whole world, and by whose merit the world exists, is reduced to dust by thee. O Rabbi Siméon! How can it be that thou, who art the beacon illuminating the worlds, thou who sustainest and governest the world, art reduced to dust in the earth? After a moment of silence and desolation, Rabbi Hiyâ resumed: O earth, earth! Be not proud; the pillars of the world shall not be delivered to thy voracity, since Rabbi Siméon is not reduced to dust in thy bosom.

Rabbi Hiyâ arose and, continuing to weep, set out again in the company of Rabbi Yossé. From that day onward he fasted for forty days, in order to see Rabbi Siméon. He was answered: Thou art not worthy of such a vision. He began to weep and fasted for another forty days. Then Rabbi Siméon and his son Rabbi Éléazar appeared to him in a vision. They were engaged in interpreting the aforementioned biblical verse; several thousand listeners were attentive to their words. Meanwhile, he saw many winged angels arrive, who, taking Rabbi Siméon and his son Rabbi Éléazar upon
their wings, rose into the air and made their way to the celestial school. All these winged angels awaited them at the school gate. He also saw that the angels then took on ever more brilliant colours and shed about them a light brighter than the light of the sun. Rabbi Siméon spoke first and said: “Let Rabbi Hiyâ enter here and see how great are the joys that the Holy One, blessed be He, has reserved to gladden the Just in the world to come. Happy is he who enters here without shame, and happy is he who comes to this world firm as a steadfast pillar.”

Seeing Rabbi Éléazar and the other columns (the Righteous) rise at his entrance, he was troubled and went to sit at the feet of Rabbi Siméon. A voice then uttered these words: “Lower thine eyes, lift not up thy head, and look not.” At that moment he saw a light shining afar off. And a heavenly voice sounded again and made these words heard: “Heavenly beings, though hidden and invisible, whose eyes are open and who traverse the whole world, look and see. You, beings below, who are plunged in sleep, awake. You who, before ascending hither, had transformed darkness into light and bitterness into sweetness; all you who, during your life, had hoped for the light that shall spread abroad at the time when the King visits His hind, through whom He shall be glorified and called the King of all the kings of the world. But those who, during their passage upon earth, did not hope for this light have no share here.”

At the same time, he saw several of his companions forming a circle around the (holy) pillars of the world. He saw some ascend to the celestial academy; some ascended, while others descended from it. At the head of all, he saw the chief of the winged angels (Metatron) arrive, saying that he had heard behind the throne of God that the King visits His hind each day and remembers that she is abased upon the earth. The King strikes the three hundred and ninety heavens, which all are shaken and tremble with fear. Thereupon the King sheds tears burning like fire, which fall into the great ocean. It is these tears that brought into being the angel appointed over the sea and sustain him. He sanctifies the name of the holy King and pledges to absorb all the waters of creation and gather them within himself, at the time when all the peoples of the earth shall gather against the holy people. At that time, the waters of the sea shall dry up, and the ocean shall be crossed on dry ground.

While the chief of the winged angels was speaking thus, Rabbi Hiyâ heard a heavenly voice utter the following words: “Make way, make way, for the King Messiah is coming to the school of Rabbi Siméon.” All the blessed ones present at the school of Rabbi Siméon are heads of schools; and it is only after they have fulfilled their mission as heads of schools that they are permitted to ascend, as hearers, to the Higher School of Rabbi Siméon. The Messiah visits all the heavenly schools and listens to the explanations of the mysteries given by the doctors of the Law.
At that same instant, the Messiah entered, bearing several heavenly crowns which the heads of schools had placed upon his head. All the doctors of the Law who were present, as well as Rabbi Siméon, rose, and the light which the latter shed rose to the very heights of the heavens. Addressing Rabbi Siméon, the Messiah said: “Master, thou art favored by Heaven; for the mysteries Thou utterest ascend to God in the form of three hundred and seventy lights; and each of these lights is subdivided into six hundred and thirteen motifs, which bathe in rivers of pure balm. The Holy One, blessed be He, visits only three heavenly schools, to listen to the explanations of the mysteries: Thine, that of Hezekiah, king of

Judah and that of Ahiah of Shiloh. Nor did I enter here to hear thy explanations of the mysteries except because I saw the chief of the winged angels enter, for I know that this chief enters no other school save thine. When the Messiah ceased speaking, Rabbi Simeon related to him the oath pronounced by the chief of the winged angels. The Messiah trembled and raised his voice with such force that the heavens, the great ocean, and the leviathan were shaken by it; and for a moment it seemed that the world was about to collapse. At that moment, the Messiah, seeing Rabbi Hiyâ seated at the feet of Rabbi Simeon, cried out: Who is it that has brought into this celestial world a man clothed in a garment of this earthly world? Rabbi Simeon answered: It is Rabbi Hiyâ, the torch of the Law. If that be so, said the Messiah, let him enter, he and his son as well, that they may become part of thy school. Rabbi Simeon replied: Let him be granted a respite. A respite was granted him, and he left Heaven trembling, his eyes full of tears. Rabbi Hiyâ was deeply moved, and cried out weeping: Happy is the lot of the Righteous in the celestial world, and happy is the lot of the son of Jochal, who has merited such glory. It is to him that the words of Scripture refer: “I walk in the ways of righteousness, in the midst of the paths of prudence, that I may enrich those who love me, and fill their treasures.” Feeling his end near, Rabbi Hiyâ uttered these words: “O my soul, return to thy dwelling. Divine spark of a celestial flame, leave this mortal and vile body. Plaything of fear, hope, and sorrow, it is time for thee to rise to the realms of life. I already hear the harmonious voice of the angels calling my soul. I am troubled, my strength leaves me, my sight grows dim, I cease to breathe. The earth vanishes beneath my feet, and Heaven opens before my eyes; my ears are struck by the song of the winged angels. What do I see? What is this magnificent tree, radiant with light and filling the azure vault with fragrance, upon whose summit the celestial dove has just descended? I recognize it; it is the Messiah-King, whom I have already seen in the celestial school of Rabbi Simeon. O winged ones! lend me your wings, that I may fly more swiftly to the Messiah-King. What! my soul, is this what it is to die? O, what folly it is to fear such rapture! O grave, where is thy victory? O death, where is thy sting?” Rabbi Hiyâ ceased speaking, and his soul took flight.

It is written: “In the beginning.” Rabbi Siméon opened one of these discourses with the following exordium: “I have put My words in thy mouth, and I have sheltered thee beneath the shadow of My hand, that I might establish the heavens and lay the foundations of the earth.” These words of Scripture show us how important it is for man to devote himself, day and night, to the study of the esoteric doctrine. For the Holy One, blessed be He, hearkens to the voice of those who devote themselves to the study of the esoteric doctrine, and creates a new heaven with every word containing a new idea in the exposition of this doctrine. We have learned that when a word containing a new idea concerning the doctrine issues from a man’s mouth, that word rises and appears before the Holy One, blessed be He; and the Holy One, blessed be He, takes hold of it, kisses it, and adorns it with seventy crowns composed of letters engraved in the divine name. But the word containing a new exposition of the mystic Wisdom (Hokmâ) takes its place upon the head of the Just One, living for all eternity; and from there it flies forth, traverses seventy thousand worlds, and ascends unto the Ancient of Days. Now,

As all the words of the Ancient of Days are of mystic Wisdom and lie in hidden treasuries, the word spoken by man, which contains a new idea concerning the esoteric doctrine, joins itself to the words of the Ancient of Days. It then takes flight and ascends into the eighteen mysterious worlds, of which it is said in Scripture: “Eye hath not seen, save Thee alone, O God!” They come forth from there, take flight, and arrive, full and complete, before the Ancient of Days. Then He scents this word, which pleaseth Him more than all the rest; He taketh it and adorneth it with three hundred and seventy thousand crowns. The word then flies forth from the presence of the Ancient of Days, and, as it descends, becomes a heaven. Thus all words containing new ideas concerning the esoteric doctrine and conceived by man are transformed into as many new heavens, firmly established before the Ancient of Days, Who calleth them “New Heavens,” that is, heavens created with the aid of new ideas proceeding from esoteric knowledge. As for the words containing new ideas concerning the esoteric doctrine, as soon as they issue from the mouth of man, they appear before the Ancient of Days, and, coming forth from there, are transformed into as many “lands of life”; but instead of forming various separate bodies, they unite in a single body as they leave the heavenly abode of the Holy One, blessed be He, and envelop our one earth, which is thus renewed and recreated through a word containing a new idea concerning the esoteric doctrine. It is these new heavens to which the words of Scripture allude: “For as the new heavens and the new earth, which I create, shall remain before Me, saith the Lord, so shall your seed and your name remain.” Scripture saith not: “which I have created,” in the past tense, but “which I create,” because creation continueth and the renewal of the earth is unceasing, through the words spoken by man, which contain new conceptions touching the doctrine. Such also is the meaning of the aforesaid verse of Scripture: “I have put My words in thy mouth, and I have covered thee in the shadow of My hand, that I may establish heavens and lay the foundations of the earth.” Scripture saith not: that I may establish “the heavens,” that is, those already existing, but “heavens,” that is, new ones. Rabbi Eleazar asked Rabbi Simeon: What mean the words of Scripture: “and I have covered thee in the shadow of My hand”? Rabbi Simeon answered him: At the time when Moses received the Law on Mount Sinai, several hundred thousand heavenly angels, jealous of the favour which God deigned to bestow upon Moses, were preparing to burn him with their fiery breath, when God covered him to protect him. Whenever man’s word ascendeth unto the Holy One, blessed be He, He covereth it and protecteth him who uttered it, lest the angels be jealous of that man. He thus covereth it until it hath become a new heaven or a new earth; wherefore it is said: “I have covered thee in the shadow of My hand, to establish a heaven and lay the foundations of an earth.” It followeth from this that every word hidden from sight hath a higher purpose; this is what the words “I have covered thee in the shadow of My hand” signify. And why is it thus covered and withdrawn from sight? For a higher purpose, as it is written: “To establish a heaven and lay the foundations of an earth.” This, indeed, hath already been said. Scripture addeth: “and to say unto Zion: Ye are My people.” It is not “Ammi” that must be read, but “Immi”: ye become My companions; even as I create heavens by My word, as it is written: “By the word of the Lord were the heavens made,” so do ye create new heavens. Happy is the lot of those who devote themselves to the study of the esoteric doctrine!

But let none think that every utterance containing a new idea concerning the esoteric doctrine creates a new heaven, even when it proceeds from an ignorant man. Observe that every utterance which comes from the mouth of a man uninitiated in the doctrine flies away, if it be inaccurate. Then the demon called the “cunning one of lying words” goes to it from the depths of the abyss and advances five hundred leagues to meet it, seizes it, descends again to the depths of the abyss, and there creates, by means of that utterance, a heaven of lies, called “Tohu.” The demon then traverses this heaven, whose extent is six thousand parasangs, in the twinkling of an eye. When this heaven is established, there issues from it the female of the demons, called the “lustful woman,” with whom he unites. After this union, the female leaves the depths of the abyss and kills thousands and hundreds of thousands of men; for so long as the heaven of lies exists, the female of the demons has the power to traverse the earth in an instant. Therefore Scripture says: “Woe unto you that draw iniquity (Avon) with cords of falsehood, and sin (Hataah) as with the cart-ropes.” “Avon” (= Iniquity), which is masculine, designates the demon who draws to himself the utterance of the ignorant by means of the heaven of lies. “Hataah” (= Sin), which is feminine, designates the female demon, who draws men to herself through sin and then kills them. Such, too, is the meaning of the words of Scripture: “For she hath wounded and cast down many,” that is to say, Hataah hath wounded many men through sin and then killed them. And who is it that causes so many calamities? It is a disciple who pronounces sentences without having attained the rank of a master; may God preserve us from this.

Addressing his hearers, Rabbi Simeon said: I beseech you never to utter a word concerning doctrine without being wholly certain of its accuracy and without having heard it before from a mighty tree, that is, from an eminent master, lest you cause the Hataah to slay, through sin, so many legions of men. Then all the hearers cried out as one: God forbid, God forbid!

Know that it was through the doctrine that the Holy One, blessed be He, created the world, as we have already inferred from the verse: “I was with Him, ordering all things; I was daily His delight.” The Holy One, blessed be He, first examined the doctrine once, twice, thrice, and four times; then He uttered it; and finally He used it to create. God acted thus in order to teach men that one must carefully examine the esoteric doctrine before teaching it, so as to avoid all error, as it is written: “Then He saw it, discovered it, prepared it, and fathomed its depth, and He said unto man, etc.” In this verse are found four terms: saw, discovered, prepared, and fathomed, which correspond to the four words at the beginning of Genesis, preceding the words “heaven and earth,” that is, to the four words: “In the beginning God created the…” This number four corresponds to the four examinations to which the Holy One, blessed be He, subjected the doctrine before using it to accomplish the work of creation.

Rabbi Éléazar once went to visit Rabbi Yossé, son of Rabbi Siméon, son of Laqounya, his father-in-law. He made this journey accompanied by Rabbi Abba and followed by a porter. Addressing Rabbi Éléazar, Rabbi Abba said: Let us take the doctrine as the subject of our conversation, since the time and the place are propitious.
Rabbi Éléazar began thus: It is written: “Observe My Sabbaths.” Observe that the Holy One, blessed be He, wrought the work of creation in six days, each of which constituted a distinct period in the creation. But what was the first day that marked the phase of the fruitfulness of this creation? It was the fourth day. For all that was created during the preceding three days formed but a hidden work. It was only on the fourth day that the fruitfulness of the preceding creations began to manifest itself.

…etée. For although fire, water, and air constitute the three principal elements of creation, their fruitfulness was not manifested until the day when the earth was covered with vegetation; only then was the function of each of them made known. But, it may be said, it was nevertheless on the third day of creation that God said: “Let the earth bring forth grass,” and it was during that same day that this was done, as it is said: “The earth brought forth grass!” To this objection one may answer as follows: although Scripture assigns the creation of vegetation to the third day, it took place, in reality, on the fourth day, the symbol of the fourth foot of the throne. But all the works of creation, those of the first days as well as those of the last, were established only on the day of the Sabbath, as it is written: “God finished on the seventh day the work which He had made.” As the Sabbath forms the fourth day of the manifestation of fruitfulness in the work of creation, it is likewise the symbol of the fourth foot of the heavenly throne. But, it may be said, if this be so, why does Scripture say: “Observe My Sabbaths,” as though there were two? By this plural term Scripture designates the eve of the Sabbath and the day of the Sabbath itself, which are not separate.

Interrupting this discourse, the merchant who was following them, mounted on a donkey, said: What do the following words of Scripture mean: “and fear My sanctuary”? Rabbi Eleazar answered him: By the term “My sanctuary,” Scripture designates the holiness of the Sabbath. The stranger resumed: And what is this holiness of the Sabbath? Rabbi Eleazar answered him: It is the heavenly holiness which, on that day, is drawn down upon the earth. The other resumed: In that case, the day of the Sabbath has no holiness in itself, since what causes it to be called holy is the heavenly holiness. Joining in the dispute, Rabbi Abba said: Rabbi Eleazar’s word is nevertheless exact, since it is written: “And thou shalt call the Sabbath day a delight, and the Holy One of God glorious”; therefore, Scripture makes a distinction between the “Sabbath day” and the “Holy One of God.”

The stranger asked: What do you mean by the words “the Holy One of God”? Rabbi Abba replied: It is the celestial holiness that descends and cleaves to this day. If that be so, answered the stranger, it would follow that only the celestial holiness is glorious, but not the day of the Sabbath; and yet Scripture says: “Glorify the day of the Sabbath.” Rabbi Eleazar then said to Rabbi Abba: Let this man speak, for surely he knows something concerning the esoteric doctrine that is unknown to us. Both of them, addressing the stranger, then said to him: Tell us your opinion. He began thus: It is written: “Observe my Sabbaths.” The particle “Eth” adds the space which it is forbidden to pass beyond on the Sabbath day. The extent of this space is two thousand in every direction. The term “my Sabbaths” designates the two celestial Sabbaths, the upper and the lower, which form but one, so closely are they joined. But there is yet a third Sabbath which Scripture does not mention, and which was ashamed. This Sabbath said to God: Master of the Universe, ever since Thou createdst me, I have been called “the day of the Sabbath.” Now, there is no day that is not accompanied by a night; let them therefore also say: the night of the Sabbath. God answered her: My daughter, thou art Sabbath, and I shall ever call thee “the day of the Sabbath”; but I reserve for thee a greater glory. Then God proclaimed: “And fear my sanctuary,” that is to say, fear the Sabbath eve, which is a subject of fear and upon which fear rests. The name of the Holy One, blessed be He, is thus contained in the word Sabbath: This is what I heard on this subject from my father: Let one imagine a square drawn within a circle;

Such are the first two divine hypostases, to which correspond the two sections of the Sabbath liturgy, each of which is composed of thirty-five words, corresponding to the seventy names of the Holy One, blessed be He. The community of Israel is adorned with them. The two different terms employed by Scripture concerning the Sabbath answer to these two hypostases: “Observe the Sabbath day,” and “Remember the Sabbath day.” Just as the square is inseparable from the circle, so are the two hypostases inseparable; for there is no separation in the divine essence. A like union exists here below between Jacob and Joseph. Therefore Scripture repeats the word “peace” (shalom) twice in the verse: “Peace, peace to him that is far off, and to him that is near.” The words “to him that is far off” designate Jacob, and “to him that is near” designate Joseph. Of the former it is said: “From afar the Lord appeared unto me,” for the word “Meraḥoq” expresses distance, as it is written: “And his sister stood afar off.” Of the latter it is said: “To newcomers from near.” The words “from afar” designate the supreme point which is in His palace. That is why it is written: “You shall observe”; it is enclosed in shamor (observe). The words “and you shall fear My sanctuary” designate the point that is in the midst, and which must be feared above all else, because he who transgresses this commandment is liable to death, as the verse says: “He who violates it shall be put to death.” Who violates it? He who enters the circle and the square, where the point resides, and defiles it. Such a one is liable to death. That is why it is said: “You shall fear.” This point is called “Ani” (I); upon it rests He who is hidden above and is not revealed, namely God, and all is one.

Rabbi Éléazar and Rabbi Abba, having heard these words, embraced the stranger, saying to him: A man versed in the esoteric science, such as thou, ought not to walk behind us, but before us. Tell us who thou art. He answered them: “Ask me not who I am; but let us, thou and I, go and occupy ourselves with the doctrine. Let each utter words of mystic wisdom to illumine the way.” They said to him: “Who bade thee go thus upon an ass?” He answered: “The Yod waged war against two letters, the Kaph and the Samekh, that they might attach themselves to me. The Kaph would not attach itself where it could not subsist for a single instant without its assistance. Nor would the Samekh leave its place, in order to support those who stagger; for without the Samekh they cannot stand firm. The Yod therefore came near me, alone; it embraced me, caressed me, wept with me, and said to me: My son, what shall I do for thee? Behold: I shall go and fill myself with a multitude of goods and hidden, superior, and precious letters; then I shall return to thee, and assist thee, and give thee possession of two superior letters worth more than those that have departed, namely Yesch (goods), formed of the supreme Yod and the supreme Schin, which shall make for thee treasures filled with all manner of goods. Therefore, my son, go and mount upon an ass.” For this reason do I walk thus.

Rabbi Éléazar and Rabbi Abba began to laugh and to weep, then said: “Go, mount a horse, and we shall follow Thee on asses.” He answered them: “Did I not warn you that it is the King’s command that I act thus until he who shall ride upon an ass arrives?”

They said to him: “But thou hast not yet revealed unto us thy name, nor the place where thou dwellest.” He answered: “My dwelling-place is beautiful, and it welcomes me; it is a tower that flies through the air, strong and imposing. The Holy One, blessed be He, and a poor man dwell therein. Such is my abode; but I have left it, and I travel upon an ass.” Rabbi Abba and Rabbi Éléazar considered him, and his words seemed unto them sweet as manna and the heavens. They added: “If Thou tell us the name of thy father, we will kiss the dust of thy feet.” “Why?” He replied. “It is not my custom to take glory in my learning. My father dwells in the great sea; he was a great fish that embraced the great sea from one end to the other. He is great and ancient of days; therefore he swallows all the other fish of the sea, then brings them forth alive, filled with all the good things of the world. By his might he traverses the sea in an instant. He brought me forth ‘as an arrow in the hand of the mighty man,’ powerful, and hid me in the place I told you of. As for him, he returned to His home and hid Himself in the sea.

R. Eleazar reflected on his words and said to him: Thou art the son of the Holy Lamp, thou art the son of Rab Hammenouna, the Old. Reflecting upon the words of the stranger, Rabbi Eleazar cried out: It is thou who art the son of the Sacred Lamp, it is thou who art the son of Rab Hammenouna, the Elder; thou art the son of him who is the light of the Law, and we are the ones who walk before thee! They wept, kissed him, and continued on their way. They said to him: May it please thee to make thy name known to us. He replied to them: It is written: “Banaiah, the son of Jehoiada”; this verse has already been properly explained, but it also contains a most sublime anagogical meaning. By indicating that Banaiah was the son of Jehoiada, Scripture would teach us that a name influences the life of a man. This is grounded in the great mystery of (Hocmah) “Wisdom.” The verse continues: “Son of a living man,” which means: Son of the Just One who lives from all eternity. Then it says: “Who performed very great deeds,” that is, the Master of all works and of all the heavenly hosts; for all the heavenly hosts are marked with the letters that make up the divine name “Jehovah Sabaoth” (צבאות יהוה). “Master of great deeds” means: The Master of the angel called “Miqabçéél.” This is the mightiest and most magnificent tree. Whence does it issue, and from what degree does it come? The verse says next: From Qabçéél, the inaccessible superior degree, which “eye hath not seen, save Thee alone, O God,” and wherein all the heavenly light is concentrated. In this palace is enclosed that divine essence which gives life and sustains all the worlds and all the heavenly hosts. “He slew the two lions of Moab.” These words signify that he caused the first and second Temples of Jerusalem to endure; but when he withdrew, the heavenly light that illumined them withdrew. He himself, if it be permissible to speak thus, struck and destroyed the Temples, and the sacred throne was cast down, as it is written: “And I am in captivity,” that is, this divine essence called “I” is in captivity. Why does Scripture say: “By the river Chebar”? “Chebar” is the heavenly river that poured forth lights. Since the divine essence called “I” has been in exile, the waters of this river have dried up and no longer pour forth lights as before. It is this river to which the words of Scripture allude: “The river shall fail and dry up.” The two expressions “fail” and “dry up” designate the first and second Temples of Jerusalem. In the aforementioned words, “He slew the two lions of Moab,” instead of “Moab” one must read “Meab,” that is, “of the Heavenly Father.” From that moment all the lights that illumined Israel were extinguished. Scripture says next: “He went down into a cistern and slew a lion, on a day when there was snow.” In former times, when this river, spoken of above, poured its waters below, the Israelites lived through the sacrifices they offered upon the altar in atonement for their sins. Then a heavenly being in the shape of a lion would descend upon the altar at the time of the sacrifices; he was seen crouching upon the altar, devouring the flesh of the sacrifices with the greed of a hungry man; all the dogs hid themselves and feared to appear before him. But, on account of their sins, the divine essence left the Temple, and God Himself, if it be permissible to speak thus, slew the lion. Scripture says that he slew the lion in a cistern, that is, in the presence of the demons who dwell in the lower worlds, in order to show them that, the lion having been slain, it was for them henceforth to seize all the sacrifices that men might offer. Since God no longer desired them, it was for the dogs to seize them. The name of the aforementioned lion is “Ouriel,” because he has the shape of a lion, and the name of the dog is “Baladan,” which means “not a man,” but a dog, for he has the shape of a dog. Scripture also adds: “On a day when there was snow,” that is, when Israel had sinned and had been condemned by heavenly justice. Such too is the meaning of the words of Scripture: “She shall not fear for her household because of the snow,” that is, she shall not fear heavenly justice, “for all her household is clothed in purple,” so as to be able to withstand the mighty fire. Such is the anagogical meaning of the aforementioned verse. Scripture continues: “And he slew an Egyptian who had a fair appearance.” From this verse we learn that whenever Israel becomes guilty, God deprives it of all the good things and all the lights that once illumined it. If Scripture says: “He slew an Egyptian,” it means: He took from Israel that heavenly light which is Moses, for Moses is called

“An Egyptian,” as it is written: “An Egyptian delivered us,” etc. It was there, in Egypt, that he was born; it was there that he grew up, and it was from there that he ascended toward the celestial light. “A man of fair appearance,” because it is written: “He seeth the Lord clearly, and not in riddles.” Scripture moreover uses the word “Isch” (איש) to designate Moses, which signifies “man” as well as “husband,” as it is written: “The man of God,” because Moses was the husband of the Divinity and guided Her according to his will, a favor which no man had ever enjoyed. Scripture says: “The Egyptian held a spear in his hand”; this is the sceptre of God which had been entrusted to Moses, as it is written: “And the sceptre of God is in my hand.” This sceptre was created at the time of twilight on the sixth day of creation; it was adorned with the inscription of the holy name, engraved in celestial letters. But when Moses became guilty through this same sceptre, as it is said: “And he smote the rock twice with his sceptre,” the Holy One, blessed be He, said to him: “Moses! It was not to act thus that I entrusted My sceptre to thee; I swear by thy life that from this moment thou shalt have it no more.” Therefore Scripture says: “He went down with his rod.” The word “rod” (Schebet) alludes to the rigour of justice; hence, from that moment, the sceptre was taken from him. “And he wrested the spear from the hand of the Egyptian,” that is to say, Moses lost the sceptre because of the sin committed with the sceptre. Then it is said: “He slew him with his spear,” that is to say, because of the sin committed with that spear, he was prevented from reaching the Holy Land, and that light was taken away from Israel. Scripture then says: “He was the most honoured of the thirty, but he attained not unto the three.” “He was the most honoured of the thirty”: these are the upper thirty years, during which he was detached from them and was below, and it was from them that he was taken; afterwards he drew near to them. “But he attained not unto the three”: the three come to him and give him all that his heart desires, but he does not go to the three. Although he is not included in the number of the three, “David nevertheless took him into his service.” He did not detach him from his heart, nor shall he ever be separated from him. David turns his heart toward him, not he toward David, just as the moon offers praises and hymns to the Sun, because He draws her to Himself and makes her the centre of attraction. Such is the meaning of Scripture’s words: “And David took him into his service.”

Rabbi Éléazar and Rabbi Abba prostrated themselves before their interlocutor, but at that very instant he became invisible. In vain did they look on every side; they saw him no more. They sat down, shed tears, and found it impossible to converse. After some time, Rabbi Abba broke the silence, saying: Thus is confirmed the tradition which teaches us that, whenever the righteous journey together and converse on matters pertaining to doctrine, they are favoured with visits from the holy ones who dwell in the other world; for it is manifest that our interlocutor was none other than Rab Hamnouna, the Elder, who, having come from the other world to reveal these words to us, vanished from our sight before we had time to recognise him. They arose and wished to load their asses; but they could not manage it. They tried again, but with no better success. They were afraid and abandoned their asses. Even today this place is called: “The Place of the Asses.”

Rabbi Éléazar began: It is written: “How great is the abundance of Thy goodness, which Thou hast hidden for them that fear Thee!” How immense is this celestial goodness which the Holy One, blessed be He, has reserved for men worthy of heaven, who fear sin and devote themselves to the study of the doctrine, when they arrive in the other world! Scripture does not say: “How great is…

How great is the abundance of Thy goodness! And what is this abundance of goodness? It is that of which Scripture says: They shall proclaim the abundance of Thy goodness. It is that which constitutes the delights of the Saints who, in the other world, appear before the Lord, called “the witness of the abundance of goodness.” It is of Him that Scripture speaks, saying: “And the abundance of goodness is in the house of Israel.” Moreover, the words of Scripture, “How great (Mâ) is the abundance of Thy goodness,” contain the mystery of “Wisdom,” upon which all the other mysteries depend. This mystery is designated by “Mâ.” As has been said, “Ma” forms the greatest and mightiest heavenly tree; for there is yet another tree, smaller than it, which He placed at the summit of the heavens. The word “goodness” designates the light created on the first day of creation. The words “which Thou hast hidden for those who fear Thee” designate the light that God hid in this world, that the Just might enjoy it. The words “Thou hast perfected it for those who hope in Thee” designate the upper paradise, as it is written: “Upon this firm dwelling which Thou Thyself hast prepared”; and the word “paàltha,” “Thou hast prepared,” is found in both the aforementioned verses. Scripture finally says: “In the sight of the children of men.” These words designate the lower paradise, where all the Just enter, their souls clothed in ethereal coverings resembling the bodies they possessed in this lower world. Therefore Scripture says: “In the sight of the children of men,” because in the lower paradise the souls of the Just resemble men clothed in their bodies. In this paradise the Just remain for a time; they hover in the air, and thence ascend to the heavenly school situated in the upper paradise; thence they fly away and plunge into fragrant rivers, from which they emerge and descend below; at times they appear to men, for whom they perform miracles, like the heavenly angels. Such is the case that has just befallen us. We have just seen the light of the Holy Lamp; but, alas! it was not granted us to behold and learn more of “Wisdom.”

Rabbi Abba thus opened his discourse: It is written: “And Manoah said unto his wife: We shall surely die, because we have seen God.” Although Manoah did not know the essence of the being that had appeared unto him, he nevertheless thought that he had seen the divine essence called “I.” Now, said he, since Scripture says: “No man shall see Me and live,” it is certain that we shall die, since we have seen the divine essence. But, Rabbi Abba added unto us, we have been favoured with the celestial light that accompanied us and that the Holy One, blessed be He, sent unto us to reveal to us the mysteries of “Wisdom,” Hôcmâ.
Rabbi Éléazar and Rabbi Abba, continuing on their way, arrived near a mountain at sunset. The trees planted at the foot of this mountain, all together, sent up their hymns towards heaven, which could be heard by reason of the sound made by the striking of the branches, caused by the evening breeze. At that moment, the two travellers heard a mighty voice uttering the following words: Children of the Holy God, ye who sometimes descend among mortals upon the earth, ye who are the celestial lamps of the Celestial School, assemble in your accustomed abode to enjoy the master’s words concerning the explanation of the doctrine. The travellers were seized with fear, stopped, and sat down. At the same time the celestial voice rang out again, saying: Mighty rocks