Thus the three letters of the word “Tob,” each of which symbolizes one of the three supreme Sephiroth, designate the Righteous One of the world, who unites Heaven and earth in His person, as it is written:
“Say to the Righteous One that He is good”; He is good because He unites within Himself both the goodness above and the compassion below, as it is written: “The Lord is good unto all, and His mercy is over all His works.” Scripture says: “The Lord is good unto all”; herein is expressed the prophecy that one day the whole world shall open its eyes to the heavenly light. All that precedes is the anagogical sense of the words of Scripture.
“Say to the Righteous One that He is good”; He is good because He unites within Himself both the goodness above and the compassion below, as it is written: “The Lord is good unto all, and His mercy is over all His works.” Scripture says: “The Lord is good unto all”; herein is expressed the prophecy that one day the whole world shall open its eyes to the heavenly light. All that precedes is the anagogical sense of the words of Scripture.
It is written: “Bereschith bara Elohim.” These words of Scripture allude to the mystery contained in the verse: “When ye shall have come into the land that I give you, and shall have eaten of the bread of that country, ye shall offer unto the Lord the first-fruits of the meal which ye knead.” The “first-fruits” designate the “Supreme Wisdom” (Hocmâ), which constitutes the first-fruits. “Bereschith” therefore means: “By the first-fruits,” God created, etc. The letter B of the word Bereschith designates the world, which is watered by that mysterious river of which Scripture says: “And a river went out of Eden to water the Garden.” This river, which has its source in the secret place above, must flow without ceasing, in order to bring life to the things below. This secret place above is symbolized by the first B of Genesis. The letter B contains all the other letters, just as the river it symbolizes quickens all other things. The secret place resembles a narrow path along which one can walk only with great difficulty, but where all the treasures of the world are hidden. From this secret place issue two forces. This is why Scripture says “the heavens” (ha-schamaïm), and not “heavens” (schamaïm), because Scripture wished to indicate the forces that issue from the secret place whence the mysterious river flows. Scripture adds: “…And the earth.” By placing “the earth” beside “the heavens,” Scripture indicates to us
that the mysterious river will bring the holiness from above to the earth; and when the kingdom of Heaven shall have come upon the earth in the form of firstfruits, the earth shall be raised up and made, as it were, equal to Heaven. At the time of creation, there was no distinction between Heaven and earth; it was only when the earth separated from the side of Heaven that it fell back into the state of thohou and bohou, so that it might be known that it is only by the merit of the supreme light that the earth can rise up to Heaven, but that, left to its own merit, the earth remains earth. When it came to enlightening the earth, the heavenly light turned toward the right, and the darkness toward the left. God separated them in order to unite them afterward, as it is written: “And Elohim divided the light from the darkness.” But let none think that, by the word “divided,” Scripture means an eternal separation, since Scripture adds: “And the evening and the morning were the first day.” Thus we see that if God separated the light from the darkness, it was in order to unite them later. Light and darkness complement one another here below; there is no day without night, nor night without day; and this state of things shall endure until the fulfilment of the Psalmist’s words: “The night shall have a light equal to that of the day.”
Rabbi Eleazar, rising first, began to speak. It is written: “The voice of the Lord is upon the waters; the majestic God hath thundered; the Lord is upon a great abundance of water.” Scripture refers to the celestial river which quickens all things upon the earth and which, like an irrigation channel, divides into several arteries formed by the voice of the Lord. By the words “the majestic God hath thundered,” Scripture alludes to the mystery expressed in the words: “Who can understand the thunder of His greatness?”, words which designate the Sephira called “Gueboura.” According to another version, the words “the majestic God hath thundered” designate the right arm of the Sephirotic tree, from which proceeds the left arm. The words: “The Lord is upon a great abundance of water” designate the “Supreme Wisdom” (Hocmâ), called “Yod,” which is above the celestial river that issues from the secret place, as it is written: “Thy way is in the abundant waters.”
Interrupting Rabbi Eleazar’s discourse, Rabbi Simeon began to interpret the following verse: “The rings of gold shall be beneath the crown, to receive the staves, that the table may be borne with them.” What does the word “misghereth” mean? It is that secret place into which no one can enter, and which is opened for one alone. He entered therein, set up doors to afford access, and kindled lamps there. Because this place is so secret, it is called “misghereth,” to designate the world to come. By “the rings,” Scripture means the sacred chain formed of three rings; although outwardly separate, these rings are but one: water comes from air, air from fire, and fire from water. Thus, the three elements, outwardly different, are in essence but one. These rings contain different houses and places proceeding from the three elements; and the profane man is permitted only to examine the outside, not the inside. An abstainer is told: “Walk round the vineyard, but do not enter it.” Therefore the profane man may approach only the outer part of the Tabernacle, whereas the inner service is reserved for those destined to serve God. Therefore Scripture says: “If any profane person draw near, he shall be put to death.”
The letter “B” of the word “Bereschith” is larger than the other letters of the Pentateuch. Rabbi Yossé asked the reason for it; he expressed himself in these terms: What is the meaning of the six days expressed by the word “Bereschith,” as tradition teaches us? Rabbi Siméon replied to him: Just as Scripture says, “The cedars of Lebanon,” to indicate that these cedars come from Lebanon, so tradition means that the six days of creation
... have issued from “Bereschith.” As for the explanation of the six celestial days, Scripture has provided it, saying: “Thine, O Lord, is the greatness, and the power, and the glory, and the victory; and the praises are due unto Thee; for ‘All’ is in heaven and on earth. Thine is the kingdom; and Thou art exalted above all princes.” By the word “All,” Scripture designates the Just; Scripture says: “All is in heaven and on earth”; he is in heaven through the heart of the Sephirotic tree called “Thiphereth,” and he is likewise on earth through the community of Israel. The Targum translates these words in this manner: “Who unites heaven and earth.” For the foundation of the world called “All” is united with heaven and earth: by means of the Sephira “Thiphereth,” called “heaven,” and through the community of Israel, called “earth.” This is why Scripture begins with the word “Bereschith,” which means “Be reschith,” that is, “by the second Beginning,” indicating the second of the three supreme Sephiroth, called “Eternal Wisdom” (Hocmâ). Thus the Targum of Jonathan translates the word “Bereschith” as “Wisdom.” This divine essence is called “the second,” because, in the enumeration of the three supreme Sephiroth, it is placed after the supreme Crown, which, for this reason, is called “the first.” But from the fact that the essence called “Eternal Wisdom” (Hocmâ) is placed “the second,” it does not follow that it is subsequent to “the first”; both have existed from all eternity. Therefore Scripture says: “Bereschith bara Élohim,” which means: “By the second Beginning, Élohim created heaven and earth.” For if the supreme Crown is called “Beginning,” Eternal Wisdom, which is the Word, is likewise called “Beginning.”
Thus, the word “Bereschith” designates the Word, by which the six days of which tradition speaks were created. These six days designate the lights that emanate from the Word and illuminate the world. This is why Scripture says: “… And a river goeth out of Eden, to water the Garden,” that is, to water it, sustain it, and provide it with all that it needs. Scripture says: “Elohim,” which designates the Elohim living unto all eternity. Now “bara Elohim” seems to indicate that “Bereschith,” which designates the Elohim above, created the Elohim below. In truth, through the celestial river whence all things emanate, the first and third of the three supreme Sephiroth, united, as it were, as male and female, gave birth to the Elohim below, who is likewise composed of heaven, representing the male principle, and earth, representing the female principle. And since the world was created only by the Elohim below, God entrusted to Him all power in heaven as well as upon earth. Scripture adds: “Eth ha-schamaïm,” “the two,” which indicates to us that it was only when the Elohim, who lives unto all eternity, had manifested Himself as “the second” of the three “Beginnings,” that the third “Beginning” descended from heaven to earth. It was then that the three supreme Principles were completely united. The third “Beginning,” which descended from heaven to earth after the manifestation of Elohim, forms the last link of the sacred chain, whence all light emanates, above as well as below. The words of Scripture: “Bereschith bara Elohim eth ha-schamaïm ve-eth ha-aretz” therefore have the following meaning: By the second “Beginning,” God wrought the work of creation (Bereschith bara). And when the Elohim, who lives unto all eternity, manifested Himself upon earth, He brought the third “Beginning” down from heaven to earth (Elohim eth ha-schamaïm ve-eth ha-aretz). Rabbi Yehouda said: Now I understand the meaning of the verse: “Shall the axe boast itself against him that heweth therewith?” To whom does the glory belong? Is it not to the craftsman, and not to the axe he has used? Likewise, although the supreme Elohim created the world through the Elohim below, the glory belongs to Him above.
Rabbi Yossé said: Thus also must the words of Scripture be explained: “There is no other nation that hath Elohim so near unto it, as our Jehovah Elohim, etc.” Why doth Scripture say, “Elohim so near”? It should have said, “An Elohim so near”! Scripture alludes to the higher Elohim and to the Elohim below, who is designated by the term “The Fear of Isaac.” Therefore Scripture saith that the Elohim are near, seeing that the Elohim above and the one below are but one, under two different aspects.
It is written: “And Elohim said: Let there be light; and there was light.” To whom did Elohim say, “Let there be light”? He said it to the men here below: “Let there be light in this lower world!” And Scripture adds: “...And there was light”; it was made for the world to come. This light, called “the light of the eye,” was first created by the Holy One, blessed be He. It was this light that the Holy One, blessed be He, showed to Adam, the first man, by means of which he could see from one end of the world to the other. It is the same light that the Holy One, blessed be He, showed to David; and it inspired him to write the verse: “How great is the abundance of Thy goodness, which Thou hast laid up for those who fear Thee!” Finally, it is the same light that the Holy One, blessed be He, showed to Moses, by means of which the latter could see from Gilead to Dan. But when the Holy One, blessed be He, foresaw the three guilty generations that would rebel against the authority of Heaven (the generation of Enoch, the generation at the time of the Flood, and the generation of the confusion of tongues), He hid this light, so that the guilty might not make use of it, and entrusted it to Moses, who made use of it during the three months that followed his premature birth, as it is written: “She hid him for three months.” But since, after these three months, he had to appear before Pharaoh, the Holy One, blessed be He, took it back and kept it hidden until the day when Moses ascended Mount Sinai to receive the Law. On that day, the Holy One, blessed be He, restored this light to Moses, who made use of it for the rest of his life; therefore the children of Israel could not approach him until the day when he covered himself with a veil, as it is written: “And they were afraid to come near him.” Moses surrounded himself with light as a man wraps himself in a mantle, as it is written: “Thou art clothed with light as with a garment.”
Scripture says: “Let there be light; and there was light.” Wherever Scripture employs the term “yehi” (let it be made or let it be), it signifies an act that endures in this world and in the world to come. Rabbi Isaac says: The light which the Holy One, blessed be He, poured into the world at the time of creation shed its brightness from one end of the earth to the other; but it was hidden thereafter. Why was it hidden?—So that the sinners of this world might not enjoy it. God hid it for the Just One; that is, for the supremely Just One, of whom Scripture says: “Light is sown for the righteous, and joy for the upright in heart.” Then shall the worlds be redeemed and become one with heaven; but until that day the light shall remain secret and hidden. This light shall emerge from the darkness which for a long time has passed for light. Only by comparing the darkness with this light, which shall be poured into the world at the end of days, will the darkness be recognized for what it truly is. Therefore, after saying: “And Elohim called the light Day,” Scripture adds: “...And He called the darkness Night,” since it is only by comparison with the light that the darkness appears for what it truly is. Therefore we know by tradition that the verse: “He reveals in darkness what is hidden in the depths” must be interpreted in the same way. What do the words “reveals in darkness” mean? Is it to say that He reveals the things hidden in the depths? Yet we know that Scripture alludes to the heavenly crowns, which are the most hidden. Why, then, does Scripture speak of “depths,” when the heavenly crowns are in the regions above? Rabbi Yossé says: The meaning of Scripture is this: He reveals the supreme Mysteries in the darkness symbolized by night; that is, one cannot appreciate the light save by comparing it with darkness. When man has attained this degree of understanding, he sees the light in the very darkness; such is the meaning of the words of Scripture: “And the light of the moon shall be as bright as that of the sun.”
Observe that all the supreme Mysteries, which emanate from the heavenly Thought, can be apprehended only by the Word. What Word? The Word designated by the name “Sabbath.” And because the day of the Sabbath is the symbol of the Word, all profane speech is forbidden on that day. Rabbi Simeon was wont to say to his mother, whenever he heard her speak of profane things on the day of the Sabbath: “Mother, keep silence; for today is Sabbath, when all profane speech is forbidden.” Profane speech is forbidden on the day of the Sabbath, because it is the Word alone that must reign on that day. This Word, which came into being through the union of the active light and the passive light called darkness, is designated in the words of Scripture: “He revealeth the deep things out of darkness,” that is to say: it is through the union of light with darkness that the Word was born, which enables us to discover the supreme Mysteries. Rabbi Isaac said: If this be so, why then does Scripture say: “...And Elohim divided the light from the darkness”? Rabbi Yossé answered him: The
The light gave birth to the day and the darkness to the night; that is to say, God first made a distinction between the light and the darkness; but afterwards He united them together, so that they formed but one, as it is written: “And it was evening, and it was morning, one day”; that is to say, by uniting the light and the darkness, the evening, the morning, and the day came to form a single unity. Such is the meaning of the words of Scripture: “...And Elohim separated the light from the darkness.” For it was Elohim who separated the light from the darkness, to put an end to the antagonism that existed during Israel’s captivity. Rabbi Isaac said: Until the manifestation of Elohim, the male principle was in the light and the female principle in the darkness. But as soon as Elohim manifested Himself, the light and the darkness were united, so that they formed but a single unity. Why were they separated before? That there might be a distinction between the light and the darkness. Why were they united afterwards? Because the true light is found only in the darkness, and the true darkness only in the light. Although they are now united, they are distinguished by a difference of shades; but despite this slight difference, they form but a single unity, as it is written: “One day.” Rabbi Simeon said: The world was created solely by the Covenant and is sustained only by it, as it is written: “If not for My Covenant of day and night, I would not have established the laws of heaven and earth.” What Covenant? That of the Just One, who is the foundation of the world. This is the mystery of that Just One, who is designated by the word “zacor” (remembrance). Since day and night are the symbol of the heavenly unity, and this unity is brought about by the Just One, it follows that He is the foundation of the world; therefore Scripture says: “If not for My Covenant of day and night,” that is to say, the Covenant brought about by the Just One and symbolized by day and night, “I would not have established the laws of heaven and earth.” “The laws of heaven” designate those that emanate from the higher Eden. Rabbi Simeon opened one of his discourses with the following exordium: It is written: “At the voice of the Mediator, among those who draw water, shall the righteousness of God be proclaimed.” “The voice of the Mediator” designates the voice of Jacob; for the word “mehatztzin” means “mediator,” as does the expression “isch ha benaïm.” Scripture says “among those who draw water,” for He sits among those who draw water from above; and He takes from both sides and unites them in His own person. Scripture adds: “...Shall the righteousness of God be proclaimed”; that is to say, it was there that faith began, it was there that the righteous of God flourished. Scripture finally adds: “...And the mercy of God shall be poured out abundantly upon Israel, and the people of God shall appear before the gates.” These words designate the Just One of this world, who is eternal and holy; it is He who shall draw the heavenly waters and pour them out abundantly into the great Ocean, which is the heavenly waters. Scripture says: “Upon Israel,” for it is to him that the Holy One, blessed be He, bequeathed this inheritance forever. But when Israel practises circumcision without uncovering the glans, then what Scripture says shall come to pass: “And the people of God shall appear before the gates.” They shall come before the gates of the Just One, but they shall scarcely be able to enter therein. It is of that time that Scripture says: “They forsook the Lord, the God of their fathers...” God raised up judges for them, to deliver them from the hands of those who oppressed them; but they would not even listen to them, until Deborah came and brought them back to God, as it is written: “Ye who distinguished yourselves among the children of Israel, by willingly risking your lives, bless the Lord!” And further on, Scripture adds: “He who pours out abundantly has ceased to be seen in Israel, until Deborah arose, until a mother arose in Israel.”
That Deborah rose, until a mother arose in Israel. “He who spreads abundantly” designates the Just, as we have said before. Israel ceased to uncover the glans in the act of circumcision. Scripture adds: “Until a mother arose in Israel.” What does “a mother in Israel” mean? It is she who drew down the heavenly waters here below, so that the world might endure through Israel and show that the world can endure only through him. This whole mystery is summed up in the words of Scripture: “The Just is the everlasting foundation.” Three issue from one; one is within three; one is between two, which draw their source from the one in the middle; and the one in the middle draws its source from every side. In this manner, all is one, as it is written: “And it was evening, and it was morning, one day”; for evening and day are one. This mystery is also expressed in the verse: “The Covenant of day and night…” and all is one.
It is written: “And Elohim said: Let the firmament be made in the midst of the waters, and let it divide the waters from the waters.” Rabbi Yehouda said: There are seven firmaments above, all enclosed within the region of celestial holiness, and embracing all the degrees of the holy name. The firmament of which Scripture speaks is established in the midst of the waters; it is the firmament established above the “Hayoth,” and which divides the waters above from those below. The waters below sigh for those above. Thus this firmament, established in the midst, serves as an intermediary between the waters above and those below. It is written: “My sister, my spouse, is a garden enclosed; she is a garden shut up and a fountain sealed.” By “garden shut up,” Scripture designates that region of holiness wherein all is enclosed; but it is called “garden shut up” because none of this light can reach the earth; it is like a frozen sea whose waters are of no use. Why are the waters frozen? Because a north wind blows there, turning the waters into ice. The waters become useful only when a contrary wind, coming from the south, brings warmth to them. Likewise, the holiness of the upper regions cannot reach down here unless a contrary wind comes to make its waters useful. Such is the mystery of the firmament that God established in the midst of the waters, that is, between the upper and the lower regions. Scripture does not say: “Let a firmament be made and let it be placed in the midst of the waters,” but rather: “Let the firmament be in the midst of the waters,” because the firmament of which Scripture speaks has existed from all eternity; at the time of creation it was not created, but only placed in the midst of the upper and lower waters, that is, above the Hayoth. Rabbi Isaac said: Within the human body there is a diaphragm that divides the chest from the abdomen. This diaphragm, while separating the upper part from the lower, conveys to the latter the elements it receives from the former. It is the same with the firmament established in the midst, between the upper and lower regions; it communicates to the lower “Hayoth” the light it receives from above. Observe that the union of these two waters produced the passive light called darkness. It is to this mystery that the words of Scripture allude: “And the veil shall separate the Holy from the Holy of Holies.” Rabbi Abba began one of his discourses with the following exordium: It is written: “He who covereth His highest part with water, and who maketh the clouds His chariot, and who walketh upon the wings of the winds…” By the word “waters,” the Psalmist designates the upper waters by which the house was established, as it is written: “By Wisdom (Hocmâ) shall the house be built, and by Understanding (Thebounâ) shall it be established.” Scripture adds: “Who maketh the clouds His chariot.” Rabbi Yessa the Elder divided the word “abim” (clouds) into two parts: “ab” (cloud) and “Im” (ocean); according to this interpretation, Scripture designates the darkness emanating from the left side, whose abode is in the great Ocean. Finally, Scripture adds: “And who walketh upon the wings of the winds”; these words
They designate the spirit of the Supernal Holiness. This mystery is expressed in the words of Scripture: “Thou shalt make two cherubim of beaten gold at the two ends of the oracle.” It is written: “He rode upon a cherub, and did fly; yea, He did fly upon the wings of the winds.” Scripture begins first with “C’roub,” that is, in the singular, and ends with “canphè” (wings), in the plural, because it was only after the Spirit had been revealed that God flew upon the wings of the winds; but before that He had revealed Himself only to the “C’roub.” Rabbi Yossé said: It is written: “He hath measured the waters.” The word “measured” must be taken literally, since it is they that are distributed here below to perfect the world; for they proceed from the side of the Séphira “Gueboura” (Justice). Rabbi Abba said: The Ancients report that, when the great men of antiquity, in their meditations, came to consider these mysteries, they moved their lips, but spoke not a word, for fear of being punished were they to divulge any part thereof. Rabbi Éléazar said: The first letter of the alphabet hovered, at the beginning of things, above the pure knot to which it served as a crown; it ascended on high and descended below. Thus did it engrave upon the surface of the lower waters the forms of all the other letters. Thus all the letters are formed after one and the same pattern and complete one another. It was when all the letters had been formed here below that the foundation of this world was raised upon them. It was likewise then that the waters above mingled with those below and gave birth to the world called “house” (baïth). Therefore Scripture begins with the letter Beth, to indicate that the birth of the world was due to the two waters, those above and those below, which were mingled together until the day when the firmament, established in their midst, separated them. This separation took place on the second day of creation. Therefore, on that day also was hell created, which consists of devouring fire. The punishment of hell is destined for the guilty.
Rabbi Yehouda said: It is on account of this mystery that tradition teaches us that every dispute whose effect is the glory of Heaven shall endure for a long time, since the separation of the waters above from those below was for the glory of Heaven; and this is why the firmament still exists, as it is written: “And Elohim gave the firmament the name of Heaven.” All that is bestowed upon men below of celestial holiness is measured by the firmament established in the midst, between the Holy and the Holy of Holies, as it is written: “And the veil shall separate the Holy from the Holy of Holies.” Observe that after the separation of the waters, Scripture adds: “Let the waters under the heaven be gathered together unto one place”; Scripture speaks only of the waters under the heaven. These waters are all gathered in one place called “one”; and it is the “îam” (sea) that completes the Divine essence, “One.” Without it, God would not be called “One.” In it are gathered all the waters below, as it is written: “All the rivers flow into the sea (îam).”
Rabbi Yessa said: The words of Scripture, “Let the waters under the heaven be gathered together unto one place,” designate the place of which Scripture says: “And the Covenant whereby I make peace with you shall never be shaken.” For it is He Who has taken all the sins of men and cast them into the great Ocean, and it is through Him that the earth can endure. Therefore Scripture adds: “…And let the dry land appear”; by “dry land” Scripture means the earth, as Scripture further says: “…And Elohim called the dry land Earth.”
Why is the earth called “dry land”? Rabbi Isaac said: It is on account of the words of Scripture: “For seven days ye shall eat the bread of affliction.” Although the word “oni” is pronounced in such a way as to give it the meaning of “affliction,” it is written in such a way that it may be interpreted as “poor.” This is because He Who is the bread of the world is poor.
Why is the earth called “dry land”? Rabbi Isaac said: It is on account of the words of Scripture: “For seven days ye shall eat the bread of affliction.” Although the word “oni” is pronounced in such a way as to give it the meaning of “affliction,” it is written in such a way that it may be interpreted as “poor.” This is because He Who is the bread of the world is poor.
Why is the earth called “arid”? It absorbs all the waters of this world, and it shall remain arid until the heavenly waters fill it. Scripture adds: “…And He called all the gathered waters seas.” This is the place where the heavenly waters gather; and from there they spread everywhere. Rabbi Ḥiyà said: “The gathered waters” designate the Righteous One, seeing that Scripture immediately adds: “…And Élohim saw that it was good,” and elsewhere it is said: “Say to the Righteous One that He is good.”
Rabbi Yossé said: “The gathered waters designate Israel, as it is written: ‘God is the hope (miqveh) of Israel.’” Rabbi Ḥiyà said: “‘The gathered waters’ designate the Just One; therefore God called Him ‘seas,’ because he is the source of all the streams and all the rivers. Therefore Scripture also adds: ‘…And Élohim saw that it was good.’ It is he who is the cause of Scripture’s using the word ‘good’ on the third day of creation, which it does not do on the second day of creation. Scripture uses the word ‘good’ because on the third day the earth brought forth fruits through the power of that Just One, as it is written: ‘Let the earth bring forth grass and herb yielding seed, and a fruit tree yielding fruit after its kind.’ What is meant by ‘a fruit tree’? It is the Tree of Good and Evil, which also bears fruit. Scripture adds: ‘Yielding fruit,’ that is, the fruit of the Just One, who is the foundation of the world. Scripture further says: ‘After its kind’; for all men who are imbued with the Holy Spirit, which is the fruit of this tree, are marked with the sign of this tree, and are of its kind. What is meant by ‘Sacred Covenant, Covenant of Peace’? It is the Covenant that God made with men of faith, who are of the kind of the Just One and are never separated from them. It is the Just One who is the tree that begets and brings forth fruit after its kind, that is, like unto itself. Happy is the lot of him who resembles his mother and his father. Therefore the sacred sign of circumcision is imprinted on the eighth day after birth, so that the newborn may resemble his mother. And when the circumcision has been performed, the glans is laid bare, and thus the sacred sign is reproduced, so that the newborn may resemble his father. Therefore Scripture says: ‘…A fruit tree yielding fruit after its kind’; ‘fruit tree’ designates the mother; ‘yielding fruit’: this is the sacred Covenant, this is the father. Scripture says: ‘Which has its seed within itself upon the earth (zaroo-bo al ha-aretz).’ Why does Scripture say ‘zaroo’ (its seed), instead of ‘zera’ (seed)? Scripture means ‘zera vav,’ that is, the Vav, which is the symbol of the Just One, served as the sacred seed for the Tree. Therefore Scripture says ‘upon the earth’; for this sacred seed was cast upon the earth, and thus the Tree came into being. Happy is the lot of those of Israel! For they are holy and resemble the holy Angels. Therefore Scripture says: ‘All thy people shall be a people of the righteous.’ Verily, they shall be righteous, for they are descended from the righteous and shall resemble them. Happy is their portion in this world and in the world to come!”
Rabbi Ḥiyà said: It is written: “God creates the earth by His power.” Why does Scripture say “creates the earth,” instead of “created the earth”? It is because the Holy One, blessed be He, continually creates the upper earth (Eretz), above the six other lands. And by whom does He continually create it? “By His power,” says Scripture, a word that designates the Just One. Scripture adds: “He establishes the world (Thebel) by His Wisdom.” The word “Thebel” designates the lower earth, below the six other lands. “By His Wisdom” designates the Just One, as it is written: “He shall judge the world (Thebel) by the Just One.” Thus, the Holy One, blessed be He, continually creates the earth, constantly bringing improvements to it. And by whom does He do this? By His power, as we have just explained.
Rabbi Yehouda said: The combinations of letters demonstrated by Rabbi Éléazar are twenty-two in number. These combinations consist in each letter at the beginning of the alphabet being replaced by another at the end, separated from it by the same distance as that letter is from the first. A mnemonic term for these combinations is found in the words of
The Scripture: “Akh bekha El (There is none but God in thee).” Rabbi Yossé said: The beam of a balance is placed between the two scales. A mnemonic for this principle is found in the words of the Scripture: “Do nothing contrary to equity, neither in judgments, nor in that which serves as a standard, nor in measures, nor in weights (mischqal)”; now the word “mischqal” designates that which is in the middle. Thus is explained the mystery contained in the words of the Scripture: “The holy shekel,” a term that designates the Just One, as it is written: “A just balance.” All that exists in the world exists only through the just balance of the holy shekel. Rabbi Yehouda said: The “holy shekel” designates the Holy Spirit. Rabbi Isaac said: It is written: “By the Word of the Lord were the heavens established, and by the breath of His mouth all the host of heaven was brought forth.” The words “By the Word of the Lord were the heavens established” designate the lower heavens, which were established by the Word that dwells in the upper heavens; for it is thanks to the Word that the waters of the celestial river flow continually and never cease to water the lower worlds. “By the breath of His mouth all the host of heaven was brought forth” designates the spirit, which is symbolized by the male principle, and it is through it that all beings here below subsist. It is written: “Thou waterest the mountains with the waters that fall from above, and the earth is filled with the fruits of Thy works.” What do the words “with the waters that fall from above” mean? They are the waters that flow from the celestial river and never cease to water the lower worlds, as we have just said. Therefore the Scripture says a little earlier: “Thou coverest its highest part with water.” For the words “and the earth is filled with the fruits of Thy works” designate the river that descends here below, as the verse says: “...And which contains its seed within itself upon the earth,” as we have explained previously.
It is written: “Let lights be made in the firmament of heaven.” The word “Meoroth” (lights) is written incompletely. Rabbi Hizqiya gives the following reason for it: Light can make us happy, but it can also make us unhappy. Rabbi Yossé gives the following reason for it: The words “Let lights be made” designate those here below. Now, the light of the moon is the cause of epilepsy in children. It is therefore because of the light of the moon that the word “Meoroth” is written incompletely; for, besides its light being the cause of a disease in children, its light is inferior to all others, and at times it is even obscured and no longer receives its nourishment from the sun. Scripture adds: “...In the firmament of heaven.” This is the firmament that contains all the lights. Rabbi Isaac, on the contrary, says: It is the lower firmament, which has no light of its own; we call it “kingdom” (Malcouth), “heaven,” “land of Israel,” and “land of life.” Thus, by saying “in the firmament of heaven,” Scripture means the firmament designated by the name “heaven.” For these reasons the word “Meoroth” is written without the letter Vav. Why this letter rather than another? Because, without the Vav, which is the symbol of the Holy Spirit, death reigns in the world. By the words “iehi meoroth” (let lights be made), written incompletely, Scripture alludes to the female of the demons, called “Lilith,” who has received permission to dwell in the world. It is likewise to her that Scripture’s words allude: “There the great and the small are alike; there the slave is freed from his master’s dominion,” and elsewhere: “The Lord will show His magnificence in that place...; the ships with oars shall not take their course through it, and the...
great galley shall not pass.” This is why Scripture also adds: “There is the place where ‘Lilith’ withdraws; there is the place where she finds her rest.” Rabbi Eleazar said: The word “Meoroth” (lights) is written defectively because the lights that we enjoy here below are but the reflection of the lights above, like a tin plate reflecting the brightness of a candle. It is written: “The Ark of the Covenant of the Lord of all the earth...” The “Ark” designates the light that shines only by reflection; the “Covenant” designates the light that shines directly and without reflection. Thus, the Ark designates the imperfect light expressed by the word “Meoroth,” whereas the Covenant designates the perfect light, like that of the sun. The first term designates the written law, the second the Covenant made through the mediation of the “Lord of all the earth.” If the Ark bore the name of “Lord,” it was because it bore the written law, which was but the reflection of that sun which shone upon it and still shines upon the whole world. Thus it took a name composed of the letters “Aleph,” “Daleth,” “Noun,” and “Yod” (Adonai). For, just as “Tsadiq” and “Tsadeq” have the same meaning, so “Adon” and “Adonai” depend upon one another. Observe that the stars and the planets exist only by virtue of the Covenant, which is compared to the sun, as we have said. This is why Scripture says: “In the firmament of heaven,” words that indicate the Covenant, because all the stars, as well as all the planets, exist only by virtue of the Covenant. Rabbi Yessa, the Elder, was wont to say: The words, “Let the lights be made in the firmament of heaven,” mean: let the light of the moon be suspended from that of the sun. Since it is written: “... And let them give light,” it is evident that the light of the sun is included therein. Scripture says: “And let them serve as signs to mark the appointed times” (oul-moadim), because the fixing of the seasons, the festivals, the new moons, and the Sabbaths depends upon these heavenly bodies. The course of the heavenly bodies was ordered so as to accord with the unity of the sacred Name; the creation of the heavenly bodies was therefore accomplished from the beginning. There are seven heavenly bodies corresponding to the seven firmaments; all belong to the system of our world; and above them is the upper world. There are also two worlds: the upper world and the lower world. The lower world is formed after the pattern of the upper world, as it is written: “Blessed be the Lord, the God of Israel, from world to world.” There is also a King above and a King below. We know the following by tradition: It is written: “God reigns, God reigned, God shall reign for all eternity.” “God reigns” designates the King above, that is, the first of the three supreme Séphiroth; “God reigned” designates the King in the middle, that is, the second of the three supreme Séphiroth; “God shall reign” designates the King below, that is, the third of the three supreme Séphiroth. Rabbi Aha said: “God reigns” designates the “Supreme Wisdom” (Hocmà ylaah), which reigns in the upper world, synonymous with the world to come. “God reigned” designates the “beauty of Israel,” a beauty corresponding to the Séphira “Thiphereth.” “God shall reign for all eternity” designates the Ark of the Covenant. But, after David, a time shall come when the order will be reversed, as it is written: “God shall reign for all eternity.” “Jéhovah Melekh” designates the King below; “olam” designates the King in the middle; “vaed” designates the King above. Therein lies the union and perfection of all things. “He reigned,” above; “He shall reign,” below. Rabbi Abba said: Scripture says that “the lights were suspended in the firmament of heaven to give light upon the earth.” Are the heavenly bodies, then, suspended in the firmament of heaven? Scripture wishes to indicate to us that the true lights that are meant to illuminate the earth are not here below, but are “suspended in the