Zohar I, Section Bereschith (fol. 39a-45b)

Rabbi Siméon said: Who is the man that knows how to frame his prayers as fittingly as Moses, who knew how to proportion his prayers to the occasion? At times they were long, and at times brief! Rabbi Siméon further said: I have found in an ancient book that the mystery of prayer lies in its composition: In order that prayer may rend the firmament and enter through the heavenly gates, it must be framed so as to correspond to the occasion; only then is it effective; only then does it reconcile the Master in a fitting manner, bringing forth the perfect unity of the divine essence. Blessed are the righteous who know how to reconcile their Master, avert calamities, draw down the Shekhinah here below, bring down blessings from heaven, and obtain from their Master that He judge not the world too harshly. Rabbi Siméon rose, exclaiming: It is written: “Who shall declare the mighty acts of the Lord, and make all His praise to be heard?” These words designate Abraham, the zealot, who is seated at the right hand of the Holy One, blessed be He. Ah! Who shall remove the earth from before Abraham’s eyes, that he may teach us the mysteries of prayer, he to whom the palaces of the supreme King have been revealed! There are seven other sacred palaces furnished with gates through which the prayers of men reach the Master; the prayers of those who know how to reconcile their Master and bring forth the perfect unity that reigns above. For it is of those who know how to discover the unity of the world below with that above, and the likeness of the spirit below with that above, that Scripture says: “Lord, they sought Thee in their sore distresses, and Thou didst instruct them through the affliction that compelled them to address Thee with their humble prayer.”

The first palace is that of which Scripture says: “They saw the God of Israel; beneath His feet there appeared a work of sapphire, which resembled the sky when it is clear.” This palace contains the mystery of mysteries. Here dwells the spirit called “Saphira,” from which emanates a light like that of sapphire. Its light sends forth rays in both directions. The real light is one and transparent. But as it is reflected above and below and toward all four cardinal points, it seems to multiply. It is like the light of a candle; one sees many sparks issuing from the candle flame, which are nevertheless only parts of the one flame; in the same way, the many lights observed in this palace are only reflections of the one light. A still better comparison for this light would be the reflections from a gleaming copper surface. Therefore Scripture says: “And sparks issued from them, as they issue from the gleaming surface of copper.” The spirit mentioned stands on the right side of the palace. On the left stands a spirit called “Lebanah,” whose lights are only reflections of those of the first. And since the proper color of “Lebanah” is red, it follows that the light it sheds is white and red; it is white because in truth it is the same as that of “Saphira,” which is white; but it is also red because it passes through the channel of “Lebanah,” which is red. Those who perceive the light of “Lebanah” do not suspect that it is the light of “Saphira,” for “Lebanah” absorbs the light of “Saphira” imperceptibly. One may say of it what Scripture says of the seven cows in Pharaoh’s dream: “The latter devoured and consumed the former.”

… rays, without appearing in any way to be sated by them.”
This is the mystery signified by the words: “One spirit is within the other, and the two form but one.” These are the two lights, one seemingly concentrated within the other, yet in truth they are but one. This palace is furnished with two gates that lead to the supernal heavens called the “heavens of heavens.” These two spirits send forth sparks from which are formed the angels called “Ophanim.” The “Ophanim” are as holy as the Hayoth, as it is written: “And the appearance of the Ophanim and the manner of their making are like the Water.” Such, likewise, is the meaning of the words of Scripture: “And the Hayoth appear to the eye like burning coals of fire and like blazing lamps. Flames of fire and flashes of lightning issuing from the fire are seen running amid the Hayoth.” These words designate the holy spirit from which they emanate and which illumines them, as it is written: “And the Hayoth go and come, like flashes of lightning that shine.”

When one Spirit is united with another, a great white light spreads above the four “Ophanim,” each of which, having the form of a lion furnished with eagle’s wings, rules over one thousand three hundred times ten thousand subordinate “Ophanim.” These four “Ophanim” form the four wheels of the celestial chariot, which cause the chariot to move in all four directions. But since the supreme light manifests itself in three different colors, the four lights of the four “Ophanim” amount to twelve. These are the four “Ophanim” that constitute the four figures of God’s chariot; each of these figures is turned toward one of the four cardinal points. And when the wheels of the chariot are set in motion, all the figures of the “Ophanim” are turned toward one another, as it is written: “...That the curtains might be coupled together, the loops being opposite one another.” And when the wheels begin to move, a soft and harmonious voice is heard in this lower world, which is the image of the world above. All the angels, without and beneath this palace, turn their eyes toward the light that emanates from it.

The angels who are beneath this palace behold its light as far as the height of the star called “Sabathaï”; but the angels who dwell beneath this star no longer behold the light of the palace. All those who can behold the light of this palace are nourished by that same light, as it is written: “Wherever the spirit is, and whither the spirit rises, the wheels rise also and follow it, because the spirit of life is in the wheels.” All these spirits that are within reach of the light behold directly the light of “Saphira,” whereas the other spirits enjoy only the light that passes through the channel of “Lebanah”—like a man who sees the light of the sun reflected in water, except, however, for the man who, though beyond the reach of this palace, enjoys, through prayer, the sight of this light of “Saphira.” For, when it enters this palace, the prayer of man brings about the perfect union between the spirit above and the spirit below.

Then the light descends from Heaven, surrounds the man, rejoices his heart, and leads him to contemplate the mysteries of the second palace. At this moment the union of the four “Ophanim” takes place, as does the union of “Fire” with “Water” and of “Water” with “Fire”; that of “South” with “North” and of “North” with “South”; that of “East” with “West” and of “West” with “East.” Thus the man’s prayer brings about the union of the spirit below with the spirit above, and thereby the union of all things. The spirit that dwells in this palace has its eyes turned upward toward the second palace. The “Ophanim” of this palace have their eyes turned toward the “Hayoth” of the second palace, and the eyes of the “Hayoth” are turned toward the “Ophanim.” They all await the moment when the man’s prayer brings about the union of all the palaces. This union takes place by means of a column set in the middle of the palace below and raised up to the summits of the supreme palace. All the spirits dwelling in the regions between the supreme palace and the one below must attach themselves to this central column, and they shall be united with the supreme Spirit, as it is written: “And one spirit animates them all.”

The second palace is that of which Scripture saith: “... Like the heavens when they are clear.” It is the abode of a spirit named “Zohar.” It sheds a light that is ever white and never mingled with other colours, as is that of “Lebanah.” Therefore Scripture likens it to a clear heaven. The light of this palace is to that of the first as the visual power of the pupil is to the cornea. To perceive an object, it is not enough that it be placed before the eye; the pupil must also be turned towards it. Even so is it with the light of the second palace, which alone enables one to behold in turn the right side and the left, which one could not do by means of the light of the first palace. This mystery is expressed in the words of Scripture: “The joints of Thy thighs are like jewels, the work of the hands of a cunning workman.” Happy is the lot of him who knows how to use this light to see in every direction.

To this Spirit is joined another spirit, whose colour is black. It is this admixture of black that darkens the whiteness of the light of the second palace. Therefore Scripture compares it to a serene sky. From this light are born the “Seraphim,” as it is written: “The Seraphim were round about the throne; each had six wings.” They are furnished with six wings, because it is the light of the sixth palace, counting from the highest palace, that gives them birth. These angels are so called because it is their mission to burn all those who take no thought for the glory of their Master. This mystery is contained in the words of tradition: “Whosoever profanes the Crown shall be consumed.” Whosoever has studied Scripture and the six orders of the Mishna is able to formulate his prayer and thereby effect the union of all things with his Master. The “Seraphim” also attach themselves to those who sanctify every day the sacred name of their Master. And when, through the prayer of men, the wheels of God’s chariot are set in motion, the “Seraphim” give forth a flame that consumes all the serpents descended from the first serpent, through whose fault death came into the world—serpents that cling to the heel of man to trouble his prayer.

The “Seraphim” who bear the likeness of the eagle have their eyes turned toward the figure of an eagle engraved upon the chariot of God, as it is written: “The way of an eagle in the sky...” The spirit that dwells in this second palace rules over all the “Seraphim.” When the wheels of the chariot of God begin to move, the “Seraphim” are stirred; and many legions are consumed by their own fire; but they are renewed, and go to hide beneath the wing of the eagle of the chariot of God, the eagle that is numbered among the four “Hayoth” that surround the chariot of God.

When the light rises above the chariot of God, all the wheels begin to turn. The wheel of the East finds its course hindered by the three other wheels, which are turned in other directions; and the same is true of the wheel of the West, the wheel of the South, and the wheel of the North. But when the chariot is lifted up on high by its middle, it can be directed in every direction without being hindered by the wheels. It is the Middle Column that lifts the chariot and makes all the figures move in the direction it wills. It is this Middle Column that sets the chariot of God in motion and brings it to a halt, and hence closes and opens the gate of prayers. As soon as the voice of prayer is heard in heaven, the angels of all the regions are stirred; the “Ophanim” of the lower regions ascend to the higher regions; and all the angels in general seek to draw near to the supreme Spirit that gives them life and motion. Happy is the man by whose will such a drawing near takes place! As soon as man’s prayer has reached this second palace, the spirit that dwells there causes it to ascend to the third palace. In this way, the union of the second and third palaces takes place. This is the union of “Fire” and “Water,” of “Water” and “Fire,” of “Air” and “Earth,” of “Earth” and “Air,” of “East” and “West,” of “West” and “East,” of “North” and “South,” of “South” and “North.” It is in this palace that the first union between the elements takes place. From here, the Middle Column causes the spirits to ascend to the third palace, where the union appears yet more perfect than in the second palace, as it is written: “And all have one spirit.” It is at the moment of leaving the second palace to ascend to the third that the spirits feel themselves raised to a higher degree of holiness. And it is to this elevation that the bending of the knee corresponds, marking the moment when one seeks to unite oneself with one’s Master.

The third palace is the one in which dwells the spirit called “Nogah,” a spirit whose light is of absolute purity, devoid of every color; it is neither white nor green, nor black nor red. That is why this light is called “pure,” because it is free of every mixture. But it is precisely because this light is pure that the spirits can behold it only through the two lights they have already perceived in the two lower palaces. For this reason, the light of this third palace appears to display three different shades, whereas in reality the diversity of shades is due only to the preceding lights through which it is seen. The light of this palace projects rays representing a sheaf of light of twenty-two different colors. But the light of the third palace begins to spread its radiance only when a faint light from below reaches it. It is the flame of a splinter that sets a pyre ablaze. This faint light from below is that of the prayer of men. As soon as this glimmer arrives, the sheaf is kindled, projecting its twenty-two rays of lights of different colors, which correspond to the twenty-two letters of Scripture. Then all these rays unite in a single Column of light. The light of this palace emanates from the spirit dwelling therein, whose sole aspiration is to draw near to the fourth palace and thus contribute to the union of all. The sparks that issue from this light give birth to other sacred and mighty “Hayoth,” whose forms are like those of the other “Hayoth.” They unite in themselves the form of the lion and the eagle. Beneath these “Hayoth” are the four “Ophanim,” whose color is that of “Water,” reflecting all the other colors. They have under their command six hundred thousand times ten thousand subordinate angels. Each of these “Ophanim” is endowed with eight wings. All these “Ophanim” were born of the light of the “Hayoth” above them, and it is from this light that they draw their sustenance. The four chiefs of the “Ophanim” stand at the four cardinal points of the world. Each is endowed with four figures, two of which face the “Hayoth,” while the other two are covered by their wings, lest they behold the movement of God’s chariot, for that sight would annihilate them. Their fear of God gives birth to other legions and armies of angels, who praise God and sing hymns to His glory without ceasing. The number of these armies of angels is beyond reckoning. The third palace has four gates corresponding to the four cardinal points. Each of these four gates is guarded by ten chiefs. When the prayers, ascending from the lower palaces, reach the third, all the gates open. And then the great fusion takes place: the chiefs are mingled with the other chiefs, the armies with the other armies, the “Ophanim” with the “Hayoth,” and the “Hayoth” with the “Ophanim,” the lights with the lights, and the spirits with the spirits, and all together with the spirit dwelling in this palace. There is, moreover, in this palace a place that reflects the light like a gleaming plate of gold. There are confined innumerable legions and armies of angels, who cannot ascend higher until the union between this palace and the fourth has been accomplished through prayer. These angels are the messengers of justice, whom the chief of justice dwelling in the fourth palace sends into the world to execute the judgments from above. Now the angels charged with bringing plagues and torments into the world halt at the third palace, to await the prayers from below, which may halt their onward march. These angels are called the “masters of arms,” because they wage war upon the world by executing the judgments from above. In this palace hang, upon sixty walls, six hundred thousand golden shields, upon which the warriors hang their weapons before entering

in the palace. But, on leaving the fourth palace, they advance only as far as the region of the star called “Maadim,” where their course is halted, awaiting the prayer from below. As soon as the prayer has reached there, the zeal of the angels bearing scourges and torments is slowed, and they at length become united with the messenger angels bearing joy and favourable decrees; and all of them, then, joining themselves to the Middle Column, ascend again to the fourth palace. Observe that all these palaces through which the prayers pass are indispensable; each palace completes the other. For the union above to be perfect, it is necessary that, through the prayer from below, the union begin to be made in the lower palaces. Happy is the man who, knowing how to effect this union, cleaves to his Master, averts the scourges, and draws down heavenly blessings upon the world. Such a man is called “Just” and “Pillar of the world”; the prayer of such a man is never addressed to Heaven in vain. Such a man shall receive his reward in the world to come, where he shall be numbered among the children of faith. Observe that all these palaces, all these “Hayoth,” all these legions of angels, all these lights and all these spirits are indispensable in the celestial order. All are united to one another by bonds as indissoluble as they are indispensable. Just as the various parts of the eye are indispensable to sight, and the pupil could not function without the aid of the cornea, so all these palaces and all these angels are indispensable to the perfect union of the lower grades and to their union with the Middle Column; it is by these gradations that the prayer must pass, so that it may succeed in forming a crown in a fitting manner. The passage of the prayer from the third to the fourth palace constitutes an elevation in holiness, an elevation corresponding to the adoration of man at the moment when he seeks to conciliate his Master.

The fourth palace differs from all the others. It is made of four palaces, formed one within the other, which nevertheless constitute but a single one. Here dwells a spirit called “Zecouth” (justification); for in this place all the children of the world are justified. From this palace spread seventy lights, corresponding to the seventy chiefs who surround this palace and guard its gates. Above these seventy lights rise two other lights, which complete the tribunal. For the seventy lights form the Sanhedrin before which all the deeds of men are brought to be judged. The two upper lights are the witnesses. It is to this mystery that the words of Scripture allude: “Thy belly is like a heap of wheat, set about with lilies.” These seventy lights pronounce sentences, good or evil, according to circumstances; wherefore this place is called the “place of justification,” because there the deeds of men must be justified in the presence of the seventy judges and upheld by the testimony of the two witnesses. The spirit that dwells in this palace is marked by the three letters Yod, Hé and Vav, which are joined one to another, like the union of male and female, an union that gives birth to a light which illumines the four cardinal points. This light produces three others, corresponding to the three judges of an ordinary tribunal. Before this tribunal appear all questions concerning wealth and poverty, sickness and health. The sentences pronounced by these tribunals are inscribed on slips and entrusted to millions of angels, who carry them throughout the world, in order to carry out the execution of the judgment. Above this tribunal sit four “Seraphim” of a vivid colour, like that of sounds; these “Seraphim” cast forth seventy-two jets of light, corresponding to the seventy-two lights aforesaid. Beneath them flows a river of fire, which consumes all the angels that draw near it. It is likewise in this river of fire that all the angels who have merited punishment are punished. Wherefore this river does not enter the fourth palace, because the spirit that dwells therein bears the mark of the letters Yod, Hé and Vav; and in the presence of these letters there is no punishment. All the decrees concerning the world proceed from this palace, the good decrees as well as the evil, except the decrees concerning fertility, life and the

livelihood; these three decrees are not within the jurisdiction of this palace; they proceed from higher up. In the midst of this palace there is a place where the spirits arriving there from the third palace are gathered. This palace is moreover provided with twelve gates. At each of these gates stand many chiefs, who proclaim to their subordinates the decrees that have been issued and are to be carried into the world, as it is written: “And he cried with a loud voice: Hew down the tree by the foot, cut off its branches, etc.” The subordinate angels, bearing the decrees, carry them to the firmament called “Hama” (sun). And as soon as the sun rises, the decrees are carried from there to all the cardinal points of the world. Once they have reached above the sun, the decrees are spread abroad there even by demons, by devils, and even by birds. When a man is ill, it is in the fourth palace that it is judged whether he is to remain alive or is to die.

— How? But it was said previously that the matter of life and death does not fall within the jurisdiction of this tribunal? No, it does not fall within its jurisdiction; but the decree on high is always in accordance with the judgment pronounced by this tribunal. Happy is the man who, cleaving to his Master, sees his prayer enter this palace. The degree of this palace is symbolised by prostration with the face to the ground at the time of prayer, an act whereby one seeks to mitigate the rigour of judgment, as it is written: “God is faithful; He is far from all iniquity, and He is filled with justice and uprightness.”

The fifth palace is that in which the spirit “Beraqa” (lightning) dwells. The light issuing from this spirit casts upon the lower palaces a light like that of lightning. This light resembles purple; moreover, it contains several colors: white, black, red, and green. But all these colors are so blended that they seem to form but one. They resemble man, who, although likewise composed of several elements, seems to form but one. Beneath this light stand four “Ophanim,” whose faces are turned toward the four cardinal points. Each of these “Ophanim” has one of the colors named above, and, as the “Ophanim” draw nearer to one another, the colors of the lights grow less distinct and seem to merge into one another. When the four “Ophanim” unite, one enters into the other. But since the light peculiar to each differs from that of the other, even after their union one “Ophan” may be seen within another, as it is written: “And one Ophan was in the midst of another Ophan.” The diversity of colors observed in this palace proceeds from that flashing sword of which Scripture says: “He placed the Cherubim before the Garden of Eden, who made a sword of fire to flash.” This sword of the fifth palace is thus suspended above the judges who hold their sessions in the fourth palace. Hence tradition says: “Every judge must remember, when administering justice, that a sword is suspended above his head.” Tradition alludes to the sword of fire suspended in the fifth palace. Scripture says that the sword turns continually. For, at the moment when the four “Ophanim” draw near to one another, two sparks issue from them, fly out of the palace, and turn continually before the gate. The nature of these two sparks is beyond comprehension; at times these sparks assume a male form, and at times a female form; at times they appear as spirits, at times as angels of the higher orders. Whence comes this variety of forms in which these sparks appear? These sparks, born of the impact produced by the union of the “Ophanim,” are of two different natures: the one, ever shining, constitutes the male; the other, shining at intervals, constitutes the female. The male spark illuminates the messenger angels sent on missions to earth; as these angels need a great light, it is the male spark that is destined for them. Therefore, to these, the sparks appear in a male form. On the other hand, the angels who, having been consumed, have just been reborn, need the light of the female spark, which, by illuminating them, makes them return to

their primitive state. This is why these angels behold the sparks in female form. As each spark is formed by the four united “Ophanim,” it bears the color of each. This is why it continually turns in every direction, by the attractive force of each of the four “Ophanim.” The spirits appointed over the two sparks are likewise united through the effect of prayer; one of these spirits enters into the other, so that the two appear to form but one, unlike what happens with the “Ophanim,” which, even after their union, remain visible one within the other, as we have said previously. The perfect union of these two spirits comes from the fact that it is made in love. It is of such a union that Scripture says: “Thy two breasts are like two young twins of a gazelle, which feed among the lilies.” Of such unions is the palace “Ahabah” (love) formed. For, after the union, the fifth palace changes its name and takes that of “Ahabah,” instead of “Beraqa.” It is in this palace that all beings are united through their common attachment to the Mystery of mysteries; and it is of this palace that Scripture says: “There will I offer thee my love.” When the two lights unite into one, thousands and millions of angels spring forth from them, bearing the names “Mandrakes,” “Grapes,” and “Pomegranates.” All these angels move only within the space between the fifth palace and the star of “Nogah,” for they are not permitted to cross this region, as it is written: “Though a man should give all the riches of his house for love, ‘Ahabah,’ that is, to draw the angels of the palace of Ahabah, they would despise him.” To this palace corresponds prostration with outstretched arms, the gesture made by whoever desires to unite himself in love with his Master.

The sixth palace is the abode of a spirit called “Scarlet Band.” The mystery of this palace is expressed in the words of Scripture: “Thy lips are like scarlet bands.” This palace is called the “Palace of Will”; for all the lower spirits aspire to be united with the spirit of this palace, to be joined with it in the “kiss of love.” The spirit of this palace is connected both with the six lower palaces and with the six upper palaces of which we have spoken previously. Therefore they shed twelve lights, corresponding to the union of the six lights of the palaces below with the six lights of the palaces above. This palace is also called the “Palace of Will,” because whoever knows how to unite these palaces draws the will of God from above to below, which means that he brings it about that the will of God be fulfilled in love here below as well as above. In this palace is Moses, who died by a kiss of love; therefore this palace is called the Palace of Moses. The spirit that dwells therein is a spirit of love, a spirit of union; for it is he who brings about the union in love of the six lights below with those above. The sparks that spring from these lights give birth to four sacred “Hayoth” of goodness and love. These “Hayoth” are called the “great Hayoth”; they unite with the lower Hayoth, which are smaller than they, as it is written: “Great and small animals...” Their union takes place in the four directions, like the inside of a walnut shell. For this reason, this palace is also called the “Garden of Walnut Trees,” as it is written: “I went down into the Garden of Walnut Trees.” What do the words “I went down into the Garden of Walnut Trees” mean?—Because it is the palace of love, I went down there to unite the male and the female. These four “Hayoth” divide into twelve, so that each side of the palace presents three. All the lower beings depend on them and subsist through them: the spirits below through the spirits of the...

below with those above, the lights of those below with those above, each with the other, so that they form but one unity. Thus this spirit, formed of all, ascends on high to form a crown for the supreme Spirit and to unite itself with Him. And in this manner comes to pass the union of all spirits with the supreme Spirit; to this the words of Scripture allude: “Let Him kiss me with the kisses of His mouth.”
These words of Scripture express the great, perfect, and eternal joy that all the worlds shall experience through their union with the supreme Spirit. The imperfect spirits shall become perfect through this union, and the spirits deprived of light shall shed great brightness by means of this union. And this whole union depends only upon the prayer of man. Happy is the lot of him who, knowing how to pray aright, brings about the union of all these palaces and all these spirits, which await only the prayer of man, enabling them to ascend from rung to rung, to draw nearer to the supreme Spirit.

This mystery is expressed in the words of Scripture: “And Jacob kissed Rachel.” Abraham, who is at the right hand of the Supreme Spirit, presides over the palace called “Ahabah” (love). It is Abraham who devotes himself to the union of this palace with the Supreme Spirit, so that they become one. An allusion to the mystery of this palace is found in the words of Scripture: “I know that Thou art fair.” Now, the beauty of a woman consists in her breasts. Isaac, who stands at the left hand of the Supreme Spirit, presides over the palace appointed for justice, whence all judgments proceed. It is Isaac who devotes himself to the union of the spirit called “Zecouth” with the Supreme Spirit, so that they become one. The other prophets preside over the two palaces whose spirits are called “Nogah” and “Zohar.” This mystery is expressed in the words of Scripture: “The joints of Thy thighs are like necklaces.” Joseph the Just, that pillar of the world, presides over the palace called “Saphira.” This palace is exceedingly glorious, notwithstanding the words of Scripture: “Under His feet…” Scripture places this palace beneath the feet of God only for the glory of the King.

It is from this palace that the Middle Column causes all the spirits to ascend to the seventh palace, which constitutes the Mystery of mysteries, and where all the ladders come to an end, because they are all united there, so as to form but one. It is of this perfect and final union that Scripture speaks: “Jehovah is Elohim, Jehovah is Elohim.” Happy, in this world and in the world to come, is the lot of him who knows how to bring about this union and who knows how to draw near to his Master.
It is to this final union that correspond the bending of the knee, adoration, and prostration accompanied by the gesture of stretching out the arms and laying the face upon the ground—gestures made by those who desire to draw upon themselves the spirit of the supreme Spirit, the Soul of all souls, and who desire that their prayers ascend before the supreme Being, the Infinite, from whom all lights and blessings emanate. When the perfect union of the world below and that above shall be accomplished, all stern judgments shall be removed, and the will of God shall be done above and below. Therefore Scripture says: “And He said unto me: Israel, thou art My servant, and I shall be glorified in thee”; and elsewhere it is said: “Happy is the people whose God is the Lord.”

The seventh Palace is devoid of all form; it constitutes the Mystery of mysteries, before which hangs the veil that separates it from all the other Palaces, so that none may see the two “Cherubim” within this veil. Therefore this Palace is called the “Holy of Holies,” because it alone sees the Spirit of spirits, the Spirit that gives life to all the others and enlightens them. At the moment when all the spirits are united with the supreme Spirit, all the lights of the seventh Palace shall pour forth from the Holy of Holies and inundate all the worlds.
Every light that descends below is like the seed that the male communicates to the female. Now, perfect union can be accomplished only when the seed is communicated by the seventh Palace above to the seventh Palace below; only then shall the union be perfect, as is fitting. Happy is the lot of him who knows how to bring about this union; a

Such a man is loved on high and loved below. When the Holy One, blessed be He, decrees chastisements, a man such as we have just described is able to avert them. Let no one imagine that, by acting thus, this man opposes the decrees of his Master; it is not so. But when he brings about the union as it has been described, all judgments of rigor are annulled of themselves; for in the presence of such a union, rigor cannot prevail. Happy is the lot of such a man, both in this world and in the world to come. Of such a man, during his sojourn in this lower world, Scripture says: “And the Just is the foundation of the world.” Of such a man a heavenly voice proclaims every day the following words: “Thou shalt rejoice in the Lord; thou shalt delight in the Holy One of Israel.” Just as the smoke of the sacrifices rose to heaven while the priests ministered and the Levites sang hymns, so does the ascent of the spirits from one palace to another take place when man addresses his prayers to the supreme Light, the Light of lights; then all the spirits, like little lights, are absorbed by the great Light, all entering the Holy of Holies, where they are flooded with the blessings flowing from the Holy of Holies, like waters gushing from an inexhaustible spring. It is in this seventh palace that the Mystery of mysteries resides, which is beyond all understanding and all reckoning. There resides the eternal Will, the Will of the Infinite, the Will that governs all the worlds above and below, the Will perceptible only through the act that follows it, the Will destined to reign below as much as above, so that the union of all things with the Will may be perfect. Happy is the lot of the man who knows how to cleave to his Master at the moment of union; such a man is happy above and happy below, as it is written: “Let thy father and thy mother be glad, and let her who bore thee rejoice.” Mark that, when the perfect union takes place, all is concentrated in the supreme Thought; all forms and images vanish, giving way to the supreme Thought, which alone animates, gives life to, and illuminates all. At the moment of union, we say, all forms and images, made only to enable the understanding to conceive the supreme Thought, which is beyond all understanding because it is beyond all form and image, disappear and allow the supreme Thought to appear in all its purity. Now, the supreme Will resides in the Thought; it follows, therefore, that through the prayer which brings about the union, man draws the supreme Will down here below. It is of this Mystery that Scripture says: “Happy is the people that possesses all these blessings; happy is the people whose God is the Lord.” Whoever has the good fortune to cleave to his Master in such a way causes all the world to share in the mercy from above; the prayer of such a man is never fruitless; he lays his petitions before his Master, as a son lays his before his father. God grants the wishes of such a man; he inspires fear in all creatures; he commands, and the Holy One, blessed be He, performs. Finally, it is of such a man that Scripture says: “Thou shalt devise a plan, and it shall prosper; and the Light shall shine upon the paths wherein ye walk.”

It is written: “And Elohim said: Let there be light, and there was light. And Elohim saw that the light was good, and He separated the light from the darkness.” Rabbi Isaac said: One may infer from these words of Scripture that the Holy One, blessed be He, had hidden the primordial light, which illuminated the world from one end to the other. By the words: “And Elohim saw that the light was good,” Scripture means that it was good to be hidden, so that the guilty of this world might not enjoy it. Rabbi Simeon said: By the words: “And Elohim saw that the light was good,” Scripture means that wherever there is light, the wrath of God does not rage; for here Scripture uses the term “was good,” just as elsewhere it is written: “Seeing that it was good in the eyes of the Lord that Israel should be blessed…” Therefore, at the end of the verse, Scripture adds: “And He separated the light from the darkness.” It is by this separation of the light from the darkness that the former is protected from all that might bring the wrath of God upon the world. Although the Holy One, blessed be He, joined the light with the darkness, He was careful to separate them, in the sense that whoever walks in the light may be preserved from every deed that might bring the wrath of God. Note that all light here below is precious only because it emanates from the celestial light; it is this light that gladdens all things. With it the right hand of God engraves crowns, as we have already explained.

It is written: “How great is Thy goodness, O Lord, which Thou hast hidden and laid up for them that fear Thee! Thou hast made it full and perfect for them that hope in Thee in the sight of the children of men.” “The abundance of Thy goodness” designates the primordial light which the Holy One, blessed be He, hid and laid up for the righteous who fear sin, as has been said.