Zohar I, Preliminary sections (fol. 7a-9b)

and highly placed,” know that the Master, like a figure in colours standing out against the background of a tapestry, has just ascended His throne. Ascend, then, to heaven and assemble yourselves. At that same moment, the travellers heard a loud and mighty voice issuing from the branches of the trees, which uttered these words of Scripture: “The voice of the Lord breaketh the cedars.” Rabbi Éléazar and Rabbi Abba prostrated themselves and were seized with great fear; they rose hastily and went away from there, hearing nothing more.
After leaving that mountain, they continued on their way. When they arrived at the house of Rabbi Yossé, son of Rabbi Siméon, son of Laqounya, they found Rabbi Siméon, son of Jochaï, there. They were filled with great joy, and Rabbi Siméon, in his turn, was delighted. Rabbi Siméon said to them: “I am sure that during your journey you witnessed miracles, and that you enjoyed the sight of celestial wonders. For, while you were travelling, I slept and saw in a dream Banaïas, son of Joïada, in your company; I saw him send you, by the hand of an old man, two crowns with which to adorn yourselves. It is certain that the Holy One, blessed be He, was upon your path. Besides, even had I not had this dream, I could have guessed what had befallen you from the change in your faces.”

Rabbi Yossé said to Rabbi Siméon: “Thy words are just, for a sage is better than a prophet.” Rabbi Éléazar then came and laid his head upon his father’s knees. He told him all that had befallen him. Rabbi Siméon, seized with fear, began to weep and cried out: “It is written: ‘O Lord, I have heard Thy speech, and was afraid.’” This verse was uttered by Habakkuk at the moment when, after seeing death, he was brought back to life by Elisha. Why was he named Habakkuk? Because of the words of Elisha, who said to the Shunammite: “At this time, when the season cometh round, thou shalt embrace a son.” Now “to embrace” is expressed in Hebrew by the word “Habach”; hence the name of the prophet Habakkuk. The prophet Habakkuk was therefore the son of the Shunammite; and if he bears the name “Habakkuk,” which is a plural form, it is because he was embraced twice, first by his mother and then by Elisha, as it is written: “He put his mouth upon his mouth.”

Rabbi Siméon continued: “I found the following passage in the book of King Solomon: ‘At the moment of death, the son of the Shunammite woman was deprived of the seventy-two sacred names of God, which are engraved upon every living man and are effaced at the hour of death. Thus the seventy-two sacred names of God, which had been engraved upon the child from the moment his father had begotten him, flew away at the instant of his death. As he embraced the dead child, Elisha engraved anew upon his body the seventy-two sacred names of God; this is what made him rise again. The letters composing these sacred names number two hundred and sixteen, and all these letters were engraved by the breath of Elisha. Wherefore he gave him the name of “Habaqquq,” whose letters have the numerical value of two hundred and sixteen. Wherefore the prophet Habakkuk cried out: “Lord, I have heard Thy word, and was afraid,” that is to say: I have heard what I must taste in this world, and I trembled. Wishing to pray for himself, he said: “Lord, let the work of which I was witness be accomplished through his life,” that is to say, during the earthly life of him who is the principle of life for all generations past and future, and without whom there is no life.’”

After reciting this passage from the book of King Solomon, Rabbi Simeon began to weep, saying: “After what I have just heard, I too tremble before the Holy One, blessed be He.” He raised his hands above his head and cried out: “How great was the heavenly favor bestowed upon you, to behold Rab Hammenouna the Elder face to face, that torch of esoteric doctrine, while Heaven deemed me unworthy of this favor.”
Rabbi Simeon, prostrating himself with his face to the ground, had a vision. He saw Rab Hammenouna the Elder, who, moving mountains, hastened toward the palace of the King Messiah to illumine it with his lights. Rab Hammenouna the Elder said to Rabbi Simeon: “Master, in this world thou shalt dwell beside the masters of doctrine, seated before the Holy One, blessed be He.”
From that day onward, Rabbi Simeon called Rabbi Eleazar, his son, and Rabbi Abba by the name “Peniel,” because of the words of Scripture: “Jacob called the name of that place Peniel, saying: I have seen God face to face.”

It is written: “In the beginning.” Rabbi Hiyâ thus opened one of his discourses: Scripture says: “The beginning of ‘Wisdom’ is the fear of the Lord; all those who act in accordance with the fear of the Lord and with ‘Wisdom’ are filled with the spirit of salvation; His praise endureth throughout all ages.” Why doth Scripture say: “The beginning of ‘Wisdom’ is the fear of the Lord,” whereas it should have said: “The end of ‘Wisdom’ is the fear of the Lord,” seeing that one attaineth the fear of God only at the end of ‘Wisdom’? Here Scripture speaketh of “supreme Wisdom,” which one attaineth only after the fear of God, as the verse saith: “Open to me the gates of ‘Justice,’ that I may enter therein and give thanks unto the Lord.” And Scripture addeth: “This is the gate of the Lord”; for whosoever passeth not through the gate shall never come before the heavenly King, Who is hidden and mysterious. To reach Him, one must pass through many palaces, raised one above another, furnished with a great number of doors with locks, so that to attain “supreme Wisdom,” one must pass through the fear of God, which is the gate that giveth access thereto. And this is the meaning of “Be” Reschith: there are two (Beth = two) Reschiths, two beginnings united together. These are two points, one hidden, the other visible and known. There is no separation between them; therefore the singular “Reschith” is used. And all is one, the fear of God and supreme Wisdom, as the verse saith: “And they shall know that Thy name, Jehovah, is alone.” Why doth Scripture call the first gate “the fear of the Lord”? Because it formeth the tree of good and evil: when man meriteth it, the tree is good; otherwise it is evil.

Therefore the gate of fear rests in that place, and it is the gate that gives access to all the blessings of the other world. By the expression “salutary Spirit,” Scripture designates these two gates, which form but one. Rabbi Yossé said: It is the tree of life, which contains only Good, without any admixture of evil. And it is precisely because of the absence of evil that Scripture uses the word “Tob,” which means “good,” to indicate to us that it is free from all evil. Scripture says: “All those who act in accordance with the fear of the Lord and Wisdom.” It alludes to those who put faith in the words of the Lord, Who said: “I will make an everlasting covenant, according to the mercies promised unto David.” All those who support the study of the Torah—if it be permissible so to speak—act. Those who devote themselves to study do not act, since they study. It is of those alone who support it that it is said that they act. And it is for this reason that Scripture adds at the end: “His praise endureth for ever”; that is to say, the throne of God shall stand upon its foundations throughout eternity.

Rabbi Simeon devoted the whole night to the study of esoteric doctrine on which the heavenly Bride is united with her heavenly Bridegroom; for, as it has been taught, all the members of the heavenly Bride’s palace must spend the whole night with her, and lead her the next day beneath the bridal canopy to her Bridegroom, and rejoice with her. They must devote the eve of the heavenly union to the study of the Pentateuch, the Prophets, the Hagiographa, to the explanations of the verses and to the mysteries; for esoteric wisdom constitutes, as it were, the jewels of the heavenly Bride. She and her maidens, who stand around her, rejoice all night; and the next day she goes beneath the bridal canopy, surrounded by them, who are rightly called “the wedding guests.” At the moment when the Bride goes beneath the bridal canopy, the Holy One, blessed be He, greets the Bride’s companions, blesses them, and adorns them with crowns woven by the Bride; happy is the lot of the Bride’s companions.

Rabbi Siméon and his colleagues sang hymns and uttered words containing new ideas concerning the esoteric doctrine. Then, addressing his colleagues, Rabbi Siméon cried out: My children, happy is your lot, for tomorrow the heavenly bride shall go beneath the nuptial canopy only accompanied by you, because you rejoiced with her on the eve of the union. You shall all be inscribed in the heavenly book; and the Holy One, blessed be He, shall bestow upon you seventy blessings and adorn you with crowns from the upper world.

Rabbi Simeon then began: It is written: “The two tell of the glory of God, etc.” This verse has already been interpreted by us in a certain way; but it also contains an anagogical meaning. At the moment when the celestial bride prepares to go beneath the wedding canopy on the morrow, she adorns herself with celestial crowns dazzling with light, in the company of the doctors who rejoice with her throughout the night, even as she rejoices with them. On the morrow, how many legions, armies, and troops gather around her! She and they await those who prepared her during the night. As soon as they are all assembled and she catches sight of her husband: “The heavens tell the glory of God.” By “the heavens” we must understand the bridegroom, who enters the bridal chamber; the word “mesaperim” (tell) means: they shine like a brilliant sapphire from one end of the world to the other; “the glory of God” is the glory of the bride, who is called “El” (God), as it is written: “God judges the righteous, and God is angry every day.” Throughout all the days of the year preceding the celestial union, the bride bore only the name “El” (= God); but from the day of the celestial union onward, the bride bears the name “Cabod” (= Glory). These two names of the celestial bride are set one above the other, like one jewel upon another, one light upon another, one power upon another. From this celestial union begins an era of grace and mercy, without rigor and without anger. Having said that, at the moment of the celestial union, the bridegroom causes the glory of the divine bride to shine, Scripture adds: “And the firmament declares the works of His hands.” By the expression “the works of His hands,” Scripture designates those faithful to the covenant which the celestial bridegroom made with his bride; for the faithful to the covenant are called “the works of His hands,” as it is written: “Let the light of the Lord our God shine upon us: establish Thou the works of our hands above, and let the works of our hands be established by Thee.” By the expression “and let the works of our hands be established by Thee,” Scripture designates the work of circumcision, which is a mark engraved upon the flesh of man. Rab Hammenouna, the Elder, said as follows: It is written: “Let not the lightness of thy mouth cause thy flesh to fall into sin.” Here Scripture exhorts us never to utter words that might inspire us with evil thoughts of a kind to defile the sacred flesh, marked with the seal of the sacred covenant; for whoever is guilty of this shall be cast into Hell (Gehinom). All souls ascending to the celestial regions are obliged to pass before the gate of Hell. The angel appointed over Hell is named “Douma”; he is always surrounded by several hundred thousand destroying angels. “Douma” stands continually at the gate of Hell (Gehinom) to seize the souls that pass by. But he is forbidden to approach a soul that belonged to a man who, during his lifetime, preserved intact the seal of

the sacred covenant. After committing the crime of adultery, King David was seized with fear. Then Douma went up to the Holy One, blessed be He, and said unto Him: Master of the universe, it is written in the Pentateuch: “If a man commit adultery with another man’s wife, even with the wife of his neighbour, the adulterer and the adulteress shall surely be put to death,” and it is further written: “Ye shall not approach unto the wife of thy neighbour, to defile thyself with her.” Now David has just committed the crime of adultery; how must I deal with him? The Holy One, blessed be He, answered him: David is not guilty; he has never destroyed the seal of the sacred covenant, since it is manifest before Me that Bathsheba was destined for him from the creation of the world. Douma replied: If this fact was manifest unto You, it was not so in David’s eyes; therefore he is guilty. God answered him: Moreover, David’s act was lawful, since none of those who went to war departed from his house without first giving his wife a bill of divorce. Douma objected: He should then have waited three months before bringing Bathsheba to his house, the period fixed by the law for all who wish to marry a widow or a divorced woman. God answered him: What, then, is the reason for this injunction to wait three months? Is it not so that, if the woman be with child, it may be known whether the child is by her first or her second husband? Now I knew that Uriah had never approached his wife; and for this reason his name is sometimes written “Uriyà” (אריה) and sometimes “Uriyahou” (אוריהו), a word which contains all the letters forming My Name (יהוה), to indicate that he had never lain with his wife. Douma replied: Master of the universe, if the fact You reveal to me is manifest unto You, was it also manifest unto David? Therefore he should have waited three months. Besides, had David known that Uriah had never lain with his wife, he would not have said unto him: “Go down to thine house, and wash thy feet.”

God replied: “Certainly, David was ignorant of this fact; but as for the period of three months, David let a longer time pass between Uriah’s departure and the day when he brought Bathsheba to his house; he waited not merely three months, but four. It has been taught that on the twenty-fifth of Nissan David summoned all Israel to arms. And on the seventh of Sivan he was with Joab, at the time of the war with the Ammonites. He remained there through the months of Sivan, Tammuz, Ab, and Elul, and it was only on the twenty-fourth of Elul that he knew Bathsheba. And it was on the Day of Kippur that God forgave him. Others say that it was on the seventh of Adar that David summoned the Israelites to arms. They assembled on the fifteenth of Iyar, and it was on the fifteenth of Elul that he knew Bathsheba. And it was on the Day of Kippur that Nathan announced to him: “The Lord also hath put away thy sin; thou shalt not die.” What do the words “thou shalt not die” mean? Thou shalt not die at the hand of Douma. At last Douma cried out: Master of the universe, I have yet one word to say concerning David. Did he not pronounce his own condemnation when he answered the prophet Nathan: “I swear by the name of the Lord that he who hath committed this evil deed is worthy of death.” Therefore, I now have power over him. God replied to him: No, thou hast no claim upon him, for he confessed to Me, saying: “I have sinned against the Lord,” although in truth he was not guilty. His only sin was that he had exposed Uriah to death; but in atonement for this sin, I punished him by making him appear guilty in Scripture, a punishment which he accepted with resignation. As soon as God had finished speaking, Douma returned, disappointed, to his post. This is why David said: “If the Lord had not helped me, my soul had almost dwelt in Douma.” The words “If the Lord had not helped me” mean: If God had not made Himself my defender.

What do the words “there was little wanting” mean? David meant that his soul had come within an instant of falling into the hands of Douma, an instant as brief as that in which the holiest man may lose his soul. Therefore, a man must take care never to pronounce his own condemnation, as David did, lest Douma be able to use it as proof of his guilt. Hence Scripture says: “Say not before the angel: It is my fault”; that is, say nothing from which the angel Douma may infer your guilt. Scripture adds: “Why should God be angered by thy words, and destroy the works of thy hands?” that is, why anger God by condemning thyself, thereby allowing Douma to regard thee as one of those who, having defiled their body, have thereby destroyed the seal of the sacred covenant imprinted upon holy flesh. The words “the works of thy hands” signify the seal of the sacred covenant. Therefore Scripture says: “And the firmament declareth the works of His hands.” “The works of His hands” are the men who form the retinue of the celestial bride and whose names are proclaimed by the firmament.

What does Scripture mean by the expression “firmament”? It is that ethereal vault adorned with the sun, the moon, the stars, and all the constellations. This firmament constitutes the book of God. In this book, God inscribes the names of all the saints who, during their lives, preserved intact the seal of the sacred covenant. This inscription is made through the creation of new stars; the arrival of each new soul in heaven brings forth a new star. Scripture thus teaches us that the firmament proclaims the names of the saints who lived in chastity, so that we may invoke the intercession of these saints before God; for God always hearkens unto them. Scripture continues: “One day telleth another day the Word,” this is the most sacred day among the heavenly days of the King, who praises His companions and repeats the words that each of the learned men spoke to his companion. Scripture adds: “And one night teacheth another night Knowledge,” that is to say, one night communicates to another the mystery of “knowledge” which—if one may so express it—was born on the night of the union between the heavenly spouses, and which illumines all understanding. “There is no speech, no words heard therein,” Scripture says; that is to say, there is no discourse or speech concerning profane things that reaches the holy King; for He does not wish to hear them.

Then Scripture adds: “Their measure is spread over all the earth,” that is, the works made with a measure, namely the celestial habitations and the earthly habitations; and it was by means of these words that the heavens and the earth were created. And lest one should imagine that these words are only in one place, Scripture adds: “And their words are heard from one end of the universe to the other.” But since the heavens were created by means of these words, who is it, then, that dwells in the heavens? Scripture answers: “He made the heavens a tent for the Sun,” that is, the sacred Sun established his dwelling in the heavens, which serve Him as a canopy. As soon as He is in the heavens and adorns Himself with them, “He is like a bridegroom coming forth from under his canopy.” He rejoices and traverses the heavens. From there He departs and ascends into another tower, which is in another place. Such is the meaning of the words of Scripture: “He goes forth from the extremity of heaven, and His circuit is to the other extremity,” that is, He departs from the upper world and arrives in this lower world. The word “Outhqouphatho” expresses the idea of roundness, that is, the earth. For the same reason, the duration of a year is called “thqouphath ha sanâ,” because, in that span of time, the earth has seen all the rays of the solar circumference, which it surrounds on every side. “And there is none that can hide himself from its heat,” says Scripture. Just as the sun, whether visible upon the earth or not, ceases not to warm it with its rays, so there is nothing that can hide itself from Him. By the word “its heat” is designated the esoteric doctrine; therefore Scripture adds: “The law of the Lord is perfect.” From this verse onward, Scripture repeats six times in succession the name (Tetragrammaton) “Jehovah”; moreover, there are six verses from the beginning of the chapter up to the aforementioned verse. This is to indicate to us the mystery contained in the word “Bereschith,” which has six letters, “Bara sith,” that is, He created the six. For it was by the six letters of the word “Bereschith” that God created the heavens and the earth. It is also for this reason that after the word Bereschith the whole work of creation is expressed in six words: “God created the heavens and the earth.”

While Rabbi Simeon was delivering this discourse, Rabbi Eleazar, his son, and Rabbi Abba had just entered. Rabbi Simeon said to them: Verily, the face of the “Shekhinah” is coming; therefore I have called you “Peniel,” because you have seen the “Shekhinah” face to face. And now that I have revealed to you the mystery contained in the verses concerning Banaïas, son of Joïada, who manifestly designates the sacred Ancient One; and after having revealed to you the true meaning of the verse that follows and of other mysterious verses, I shall also give you the explanation of another biblical passage. He began: It is written: “And he slew the Egyptian, five cubits high.” This verse contains the same mystery that we indicated previously concerning Banaïas, son of Joïada. By the word “Egyptian,” Scripture designates him of whom we have spoken, that is to say, Moses. In saying that he was five cubits high, Scripture alludes to the verse: “Moses was become very great in all the land of Egypt, both in the sight of Pharaoh’s servants, and in the sight of all his people.” The word “high” designates not so much the height of the body as the exaltation of the soul; thus must be understood the tradition which says that Adam measured in height a number of cubits equal to the distance between the two ends of the earth. The tradition means that Adam dominated the whole earth. Likewise, in saying that Moses measured five cubits, Scripture means that Moses practised the five virtues which lead to perfection. Scripture adds: “And the Egyptian had a spear like a weaver’s beam.” Scripture alludes to the sceptre of Moses, upon which were engraved the letters forming the sacred Name; these same letters, forty-two in number, were engraved upon the shuttle of Beseléel, as it is written: “He filled them both with wisdom, to do all manner of work that may be done in wood, in stuffs of divers colours, and in embroidery.” The letters forming the sacred Name could be read on every side of the sceptre of Moses; each of the forty-two letters shed a light of a different colour. The rest of the verse has already been explained previously. Happy was the lot of Moses. Come, dear friends, come, and let us give utterance to new ideas concerning the esoteric doctrine, ideas which shall form the jewels of the heavenly bride; for whosoever follows the heavenly bride during this night of union shall be preserved from all evil in heaven and on earth for ever; he shall enjoy heavenly peace until the consummation of time, as it is written: “The angel of the Lord encampeth round about them that fear Him, and delivereth them. O taste, and see how gracious the Lord is; blessed is the man that trusteth in Him!”

Rabbi Simeon began one of his discourses with the following exordium: It is written: “In the beginning God created.” This verse calls for meditation. Whoever says that there is another God excludes himself from all the worlds, as it is written: “Thus shall ye say unto them: The gods that have not made the heavens and the earth shall be destroyed from the earth, and shall perish from under these heavens; this.” For there are no other gods besides the Holy One, blessed be He, Who is the one God. This verse is written in the Scriptures in the Chaldaic tongue, except for the last word, “this” (Éléh), which is written in the Hebrew tongue. Why? One might answer that the verse was written in the Chaldaic tongue so that it might not be understood by the angels, who do not understand that language. But why was it not written in the Hebrew tongue, so that the angels might understand it and bear witness to the unity of God? The true reason why this verse was written in the Chaldaic tongue is this: “So that the angels might not envy men and do them harm.” For by the expression “the gods that have not made the heavens and the earth,” Scripture designates certain angels who, having rebelled against Heaven, pass themselves off as gods. Scripture uses the word “arqa” to designate the earth, whereas earth in the Chaldaic tongue is called “area.” Why? It is to allude to “Arqa,” which is one of the seven lands existing below; there dwell the grandsons of Cain. After being driven from the earth, Cain descended to “Arqa,” where he begot children. Cain suddenly found himself in “Arqa,” without knowing who had transported him there. The land “Arqa” is formed of two parts, one of which is continually flooded with light, and the other always plunged in darkness. There are two chiefs there, one ruling over the lighted part, and the other over the part deprived of light. These two chiefs were constantly at war with one another. At the time when Cain descended to “Arqa,” he brought about the union of these two chiefs, completing one by means of the other. In this united form they perceived that they owed their existence to Cain, and that, consequently, they were his off-

This is why, although united, they have two heads, as though they had two bodies. Instead of being divided between the two different parts of the “Arqa,” light and darkness follow one another alternately over the “Arqa”; only, when it is day, the head of the chief of the part of the “Arqa” that was previously always illuminated holds sway; and when it is night, the head of the other chief holds sway. This change in the distribution of light and darkness over the “Arqa” came about as a result of the union of the two chiefs into one. But since these two heads are joined upon a single body, it follows that the light is not free of every admixture of darkness, and the darkness is not wholly devoid of light. Thus were these two chiefs united, one of whom is called “Aphrira” and the other “Qastimon.” Before their union, they were like the angels, furnished with six wings; one had the form of an ox, the other that of an eagle. When they were joined together, they took the form of a man, and in this form they begot other beings like themselves. When they are in the darkness, they transform themselves into a serpent with two heads; they crawl like a serpent; they plunge into the great ocean and descend to the Abyss, the dwelling place of demons. When they reach the lair of “Aza” and “Azaël,” they vex them and taunt them until they make them flee. “Aza” and “Azaël” flee to the dark mountains, fearing that the hour may already have come to render an account of their conduct to the Holy One, blessed be He.

The two chiefs then swim across the great ocean, rise into the air, and go by night to visit “Naamah,” the mother of the demons, who seduced the first angels. With a single bound she travels six thousand parasangs, taking in succession various human forms, in order to seduce and corrupt men. The two chiefs finally rise into the air, traverse the whole earth, and return to “Arqa,” where they go to incite the grandsons of Cain, suggesting to them thoughts of lust, that they may beget in sin. Seen from “Arqa,” the arrangement of the constellations differs from that which we see from our earth. The seasons of sowing and harvest there are likewise different from ours; they do not recur there until after a considerable number of years and centuries. In saying, “The gods who have not made the heavens and the earth shall be exterminated from the earth and perish under the heavens; this,” Scripture means that the two chiefs of “Arqa,” who pass themselves off as gods, but who in truth made neither the heavens nor “Arqa,” shall be exterminated from the earth, that is to say, from our earth called “Thebel,” which is superior to the other six. By the words “shall be exterminated,” Scripture means that these two chiefs shall have no power over the inhabitants of our earth, that they shall no longer be able to traverse the regions beneath our heavens—that is, the regions from which the arrangement of the constellations appears exactly as we see it from our earth—and that at last they shall be powerless to defile the bodies of men by causing them, during the night, to suffer seminal emissions. And Scripture adds: “This,” that is to say, the banishment of these two chiefs shall be accomplished by “This” (Eleh), in Whose Name the heavens and the earth were created, as we have already said above. This is why this biblical verse was written in the Chaldaic language, lest the higher angels misunderstand the word “gods” and believe that it designated them; for in that case they would not have failed to bring charges against mankind. This is also why the word “This” (Eleh) is written in the Hebrew language, because it designates the sacred Name, which cannot be rendered in the Chaldaic language, being written identically in all languages.

Rabbi Éléazar said to his father: “What is the meaning of the words of Scripture: ‘Who would not fear Thee, O King of the nations? For to Thee it belongeth.’ What praise is it to be the King of the nations?”
Rabbi Siméon answered him: “Know, Éléazar my son, know that this verse has been interpreted in divers ways; but it is certain that none of the interpretations given accordeth with the true sense of Scripture; and the proof thereof is the continuation of the verse: ‘For among all the wise men of the nations, and in all their kingdoms, there is none like unto Thee.’ This verse is intended to silence the guilty, who imagine that the Holy One, blessed be He, knoweth nothing of their thoughts and meditations. Therefore the time seemeth to me opportune to make known unto thee their madness.”

“A philosopher of the Gentiles came one day to find me and said to me: ‘You say that your God dwells in the highest of the heavens, and that no host of angels can approach Him, nor know His essence. Now, the verse: “For among all the wise men of the Gentiles, and among all their kingdoms, there is none like unto Thee,” does not express a glorification worthy of such a God; for what glory is it for a God to find no one among men, perishable beings, who is like unto Him? Moreover, you teach that from what Scripture says: “There arose no more in Israel a prophet like unto Moses,” one may conclude that it was only among Israel that Moses had no equal, but that he indeed had one among the other peoples of the world. Now, applying such a method of deduction, I could conclude from the aforesaid verse of Jeremiah that it is only among the wise men of the Gentiles that God has no equal, but that He indeed has one among the wise men of Israel; it would follow that among the latter there are wise men like unto God; therefore He would no longer be the Master! Examine this verse, and you will see that I argue judiciously.’”

I answered this philosopher: “Indeed, thou art right to say that among the sages of Israel there are some who are like God. Who raises the dead? Is it not the Holy One, blessed be He? And yet Elijah and Elisha raised the dead. Who sends the rain? Is it not the Holy One, blessed be He? And yet, through prayer, Elijah was able to hold back the rain and then make it fall. Who created the heavens and the earth? Is it not the Holy One, blessed be He? And yet it was Abraham who caused them to endure, through his merit. Who governs the course of the sun? Is it not the Holy One, blessed be He? And yet Joshua silenced the sun and commanded it to stand still, as it is written: ‘And the sun was silent, and the moon stood still.’ The Holy One, blessed be He, decrees punishments, and Moses too decreed a number of them, and these decrees came to pass. Moreover, the Holy One, blessed be He, decrees punishments, and the Just of Israel turn aside their effect, as it is written: ‘Dominion belongs to man; the Just rule over the fear of the Lord.’ What is more, God Himself commands the Just of Israel to walk in His way and to become like Him in all things.”

“After this conversation, this philosopher, taking leave of me, went to be converted in the village of Sehalim, where he was given the name Yossé Qatina (the Humble). In this village, this philosopher applied himself to the study of the doctrine and became one of the wise and the righteous of the region.
“Now let us return to examine the verse cited above, which offers all the greater difficulties since Scripture itself says elsewhere: ‘All the gentiles of the world are before Him as though they were not, and He regards them as a void and as nothingness.’ What glory, then, is there for God in finding no equal among the sages of the gentiles? And, moreover, what do the words mean: ‘Who shall not fear Thee, O King of the gentiles?’ Is God, then, the King of the gentiles, and not the King of Israel? But

The truth is that everywhere the Holy One, blessed be He, desires to be glorified by Israel, and attaches His name to Israel alone, as it is written: “The God of Israel, the God of the Hebrews,” and elsewhere: “Thus saith the Lord, the King of Israel.” Thus God is called King of Israel. But the other peoples of the world say: We have other patrons in heaven, since the King of the Israelites reigns over them alone, and not over us. Therefore Scripture saith: “Who shall not fear Thee, O King of the nations,” that is to say, who is this king of the nations who shall not fear Thee? Scripture alludes to the great heavenly princes who rule over the nations. For there are in heaven four ruling angels who govern all the other peoples; but, notwithstanding this, they are not permitted to perform the least act unless it has been commanded them, as it is written: “All the inhabitants of the earth are as nothing before Him; and with the armies of heaven He doeth whatsoever pleaseth Him among the inhabitants of the earth.” By the expression “the wise men of the nations,” Scripture designates the heavenly princes of the nations, from whom all the wisdom of the nations proceeds; and by the expression “among all their kingdoms,” Scripture likewise designates these realms of the princes of the nations, as we have just said. Such is the meaning of the verse cited above. I found the following passage in the ancient books: “Although the heavenly princes have under their command legions and armies of angels, each charged with a particular mission on earth, there is none like unto Thee, O Lord; for Thou art manifest above and manifest in Thy work.” Such is the meaning of the words “there is none like unto Thee,” that is to say, none is like unto the Sacred and Mysterious One, who can be at once in heaven and on earth. None is like unto Thee, O Lord, in all this sublime work that establishes the holy King in heaven and on earth. For of the princes of the nations it is said: “They are nothing, and their most esteemed works shall profit nothing.” Of the Holy One, blessed be He, Scripture saith: “In the beginning God created the heavens and the earth”; whereas of their dominion Scripture saith: “And the earth was without form and void.”

Rabbi Simeon said to his companions: On the occasion of the heavenly union, let each of you adorn the heavenly Bride with a jewel. Then, addressing Rabbi Eleazar, his son, he said to him: Eleazar, offer an adornment to the heavenly Bride, in reward for which thou shalt be deemed worthy, tomorrow, to behold the heavenly Bride when, accompanied by the hymns and praises of her heavenly retinue, she goes beneath the nuptial canopy. Rabbi Eleazar began in this wise: It is written: “Who is this that cometh up from the wilderness?” The words “who” and “this” designate the two holy hypostases, which are joined by one single hyphen, by one single bond; and this hyphen, this bond, is the hypostasis called “Burnt Offering” (Olâ); for the word “Olâ,” which literally signifies “cometh up,” in truth designates the “Olâ” (Burnt Offering) properly speaking, which is the Holy of Holies. Thus “Who” (Mi) is united with “This” (Zoth), so that the “Burnt Offering” (Olâ), which is the Holy of Holies, may come from the wilderness; for it is from the wilderness that, according to tradition, This heavenly Bride must come as she goes beneath the nuptial canopy. The words of Scripture “Olâ min ha-midbar,” which literally signify “cometh up from the wilderness,” have yet another analogical meaning. “Olâ” (Burnt Offering) is made of “Midbar” (Word); for the word “Midbar” also signifies the Word, as it is written: “Thy word (midbarekh) is pleasant.” Scripture teaches us that the Word which issued from the mouth of God became a Burnt Offering (Olâ).

We have learned through tradition as follows: What do the words of Scripture mean: “Who shall deliver us from the hand of this mighty God? This is the God who smote Egypt with so many plagues in the wilderness (ba-midbar).” Why in the wilderness? Was it in the wilderness that the Holy One, blessed be He, smote the Egyptians with plagues? Yet it was in their own land that the Egyptians were smitten with plagues. The word “ba-midbar”