The duty of lighting the Sabbath candles falls to the women of the holy people; the colleagues have given this reason for it: because it is the woman who, by her sin, extinguished the light of the world and thus brought darkness. This explanation is good; but the spiritual reason for this charge of the woman is as follows: The “Tent of Peace” designates the “Matrona” of the world; and the souls that are heavenly lights dwell within them. This is why the duty of lighting the Sabbath candles falls to the matrons, that is, to the women, for it is the matrons who must serve the “Matrona.” The woman must light the Sabbath candles with joy; for it is a glory to her to have merited this favor from Heaven; this act will earn her great rewards; she will be blessed with holy offspring; her children will be lights of the world by reason of their knowledge of the doctrine and their fear of God, and they will increase peace upon the earth. By this act, the woman will also obtain long life for her husband. For all these reasons, the woman must be most eager to perform this duty.
Note that the Sabbath is composed of a night and a day. “Remember” and “observe” go together; therefore Scripture employs once the words: “Remember the Sabbath day, to sanctify it”; and another time it says: “Observe the Sabbath day, and sanctify it.” The word “remember” (zacor) designates the male (zacar); and the word “observe” (schamor) designates the female, and together they form but one. Happy is the lot of Israel, whose hospitality the Holy One, blessed be He, deigns to accept; it is of those who entertain God that the Psalmist hath said: “Happy is the people that hath all these things! Happy is the people whose God is the Lord!”
It is written: “And Jehovah Elohim fashioned the rib which He had taken from the man into a woman, and brought her unto the man.” Rabbi Simeon said: It is written: “Elohim understandeth (hebin) her way; He knoweth the place where she dwelleth.” This verse is susceptible of several interpretations. What meaneth: “Elohim understandeth her way”? These words have the same meaning as those of the verse: “And Jehovah Elohim fashioned the rib into a woman,” that is to say, the traditional law, which is designated by the word “way,” as it is written: “Thus saith the Lord, Who hath opened a way in the midst of the sea...” The words: “... He knoweth the place where she dwelleth” designate the written law, which is designated by the word “knowledge” (daath). Scripture employs the names “Jehovah Elohim” in order to show us that tradition completes the written law. This is why the doctrine is sometimes called “Wisdom” (Hocmà) and sometimes “Understanding” (Binah), because it was formed by the complete name “Jehovah Elohim.”
The “rib” designates the light without splendour, as it is written: “They rejoiced over my rib, and they gathered themselves together against me.” The words “… Which He had taken from the man” signify that the traditional doctrine proceeded from the written doctrine; when one doctrine is united with the other, together they form the flame that emanates from the left side; for the law emanates from the side of rigor. Scripture says: “… Into a woman (leischah)”; this word signifies that God united the “fire” (esch) and the Hé. Scripture adds: “… And brought her to the man,” because the traditional law must not remain isolated; it can exist only united with the written law; when it is united with the latter, it is the written law that nourishes it and grants it what it needs; for the written law symbolizes heaven, and tradition the earth. Now, the earth cannot exist without the help of heaven, as we have explained the words of Scripture “and the earth.” From what precedes, we infer that the father and mother are obliged to provide for their daughter’s needs so long as she has not taken a husband; but as soon as the daughter is united with her husband, it is for him to nourish her and grant her all that she needs. Observe that Scripture first begins by saying: “And Jehovah Elohim fashioned the rib into a woman,” which means that the father and mother adorned her (the law); and it is afterwards that Scripture adds: “… And brought her to the man,” so that they might be attached to one another and united together. Thus, from that moment on, it is for the man to provide her with all that she needs. According to another version, the words of Scripture: “Elohim understands her way” have the following meaning: So long as a daughter dwells with her mother, the latter concerns herself each day with her daughter’s needs; this is what Scripture says: “Elohim understands her way.” But as soon as the daughter is united with her husband, it is for him to attend to all his wife’s needs; therefore Scripture adds: “… And He knows the place where she dwells.”
It is written: “And the Lord God formed man.” Here is expressed the mystery concerning man’s composition on the right side and on the left side. As has already been explained, it was in order to make the spirit of Good prevail that the Lord God formed man, composed of a spirit of Good and a spirit of Evil. Why? Because the spirit of Evil is useful to the spirit of Good; because it makes it prevail. The Spirit of Evil awakens the female principle. Therefore, a tradition teaches us that the North, that is, the spirit of Evil, is ever hastening around the
Observe that the spirit of Good and the spirit of Evil can remain in harmony only so long as the female is between them, which means that she partakes of both; only then does the spirit of Good, which constitutes true joy, draw the female to its side and thus gain the upper hand over the spirit of Evil. We have already explained the word “man,” which designates the male and the female, at first created united, and afterwards separated, so that their union might take place face to face. What is the meaning of the rest of the verse: “... Of the dust of the earth”? We shall explain it: observe that, when the woman is united with her husband, she takes his name: he is called “isch” and she “ischah,” he “çadiq” and she “çedeq,” he “opher” and she “aphar,” he “çebi” and she “çebiah,” as it is written: “He is the first (çabi) of all lands.” It is written: “Thou shalt not plant a grove near the altar of the Lord thy God.” Why does Scripture say: “... Near the altar”? Is it then permitted to plant groves consecrated to idolatry far from God’s altar? But this has been explained as follows: “Ascher” designates the husband; and for this reason the wife is called by her husband’s name, “Ascherah.” That is why Scripture says: “To cast out of the temple of the Lord all the vessels used in the worship of Baal and the grove consecrated to ‘Ascherah.’” That is why Scripture says: “Thou shalt not plant a grove near the altar of the Lord thy God”; “the altar” being God’s wife, Scripture forbids us to raise another altar and thus, as it were, give God another wife beside His own. Observe that all worshippers of the sun are designated by the name “worshippers of Baal,” and all worshippers of the moon by the name “worshippers of Ascherah.” That is why Scripture says: “To cast out of the temple of the Lord all the vessels used in the worship of Baal and Ascherah.” The wife is called “Ascherah” on account of the name “Ascher” borne by her husband. But, if this be so, why has this name disappeared? In other words, why is the name “Ascher” no longer used to designate the heavenly husband, nor the name “Ascherah” to designate the heavenly wife? Because “Ascherah” also derives from the word “Ascher,” in the sense of the words of Scripture: “And Leah said: This is for my praise, and the women shall praise me.” Therefore she called him “Ascher.” Now the altar of God on earth is not praised by the other heathen peoples; nay, more: Scripture says: “All who honoured her have despised her.” That is why the names “Ascher” and “Ascherah” no longer designate the heavenly husband and wife. Such is the meaning of the words of Scripture: “Ye shall not plant an ‘Ascherah’ near the altar,” that is to say: ye shall not give God another wife beside His own, which is the altar of “Adamah” (which means “earth”), as it is written: “Ye shall make Me an altar of earth (Adamah).” That is why Scripture says: “And the Lord Elohim formed man of the dust of the earth (Adamah).” Scripture adds: “He breathed into him the living soul,” which means: the living soul was introduced into this earth, which was thereby made fruitful, like a female made fruitful by the male; for the earth is animated by souls and spirits. Scripture adds, finally: “... And man became living and animated.” This means that man was formed in such a way that he might provide nourishment for the soul that animates him.
It is written: “And Jehovah Elohim fashioned the rib into a woman
which He had taken from man.” Here likewise, Scripture employs the full name, that is to say, Jehovah Elohim; for it was the father and mother who adorned her before she came to her husband. The word “the rib” denotes the mystery expressed in the words of Scripture: “I am black as the tents of Cedar, and beautiful as the pavilions of Solomon”; for, before her union with man, the bride resembled a light without brightness; but the father and mother adorned her that she might be united with her spouse; therefore Scripture adds: “... And brought her unto the man.” We infer from these words that it is the duty of the bride’s father and mother to place her under the guardianship of the bridegroom, as it is written: “I have given my daughter to this man.” From that moment, the husband comes unto his wife; for henceforth the house belongs to her, as it is written: “And he came unto her.” Therefore Scripture says: “... And brought her unto the man”; for until that moment it was for the father and mother to care for their daughter; but as soon as she is united with her husband, it is he who must come unto her; for the house is hers, and he must consult her in all matters concerning the affairs of the household. Therefore Scripture says: “And he came to a certain place, and tarried there all night; for the sun was already set.” Scripture means that Jacob obtained permission. We infer therefrom that whoever unites with his wife must first obtain her consent, with words of friendship and tenderness; if he does not obtain this consent, he must not proceed; for the union of husband and wife must be voluntary and without constraint.
Scripture further says: “... And he tarried there all night; for the sun was set.” These words teach us that conjugal relations are forbidden during the day. Finally, Scripture adds: “He took one of the stones of the place, and put it under his head.” From this we conclude that even though the king might possess beds of gold and precious garments for his attire, he would prefer the bed prepared by the “matron,” even were that bed but a simple stone, as it is written: “And he lay down in that same place.” Mark the words of Scripture: “And Adam said: This is now bone of my bones, and flesh of my flesh.” Adam made use of these tender words to draw Eve to him and dispose her favourably toward their union. See, indeed, how sweet these words are: “... Bone of my bones, and flesh of my flesh.” He wished thereby to show her that the two of them are but one, and that there is no division between them. Then he began to praise her; wherefore he said: “She shall be called Woman.” By this he meant: she alone deserves this name; but she has no equal; she is the delight of the home, and all other women, compared with her, are as the ape to man. Wherefore he said: “She shall be called Woman,” to indicate to us that she alone deserves this name, because she surpasses all the others in perfection. The praise that sets her above the others is pleasing to a woman, as it is written: “Many daughters have gathered riches; but thou hast surpassed them all.”
It is written: “... Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh.” Scripture means that the man shall draw the woman to him with words of tenderness. But as soon as Adam had won Eve over to their union by means of his eloquent and tender speech, what does Scripture add?—“Now the serpent was more subtle than any beast of the field which the Lord God had made.” The spirit of Evil awoke at that moment and joined itself to Adam and Eve, so that their union should not be the effect merely of pure friendship and tenderness, but that carnal pleasure should also be joined thereto, a pleasure from which the spirit of Evil profits. Accordingly, what does Scripture say next?—“And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, she took thereof, and did eat.” These words designate the first union of Adam and Eve. First,
Eve consented to the union only after reflecting upon the usefulness of married life, and also by reason of the pure friendship and tenderness that bound her to Adam. But as soon as the serpent had become involved in it, Scripture says: “... And gave also unto her husband,” which means that their conjugal relations were no longer inspired by pure tenderness, but that Eve herself gave it to her husband; in other words, that she inspired carnal desires in him. From that moment onward, the first desire comes from the woman; it is she who first inspires desires in the man and moves him to conjugal relations. In this way, the action of men resembles that which is above.
Rabbi Éléazar said to Rabbi Siméon: What is the meaning of the words spoken, according to which the serpent’s interference had made the actions of men like those above? What! Had the serpent also attached itself to the female principle above? Rabbi Siméon answered him: As the spirit of Evil ever strives to imitate the manner of proceeding of the spirit of Good, so the spirit of Evil brought about here below, in evil, what the spirit of Good brought about in the higher world, in good. For the spirit of Good is on the right side, and the spirit of Evil on the left. Now the left side above unites with the female to form but one body, as it is written: “He puts His left hand under my head, and embraces me with His right.” Thus far have we spoken of the sublime mystery, which is not within the reach of all men. From this point onward, we shall speak of things accessible even to the understanding of children. Rabbi Siméon’s colleagues were therefore eager to learn the things announced by the Master.
Now, Rabbi Simeon was one day going to Tiberias, accompanied by Rabbi Yossé, Rabbi Yehouda and Rabbi Hiyya. As they went along, they saw Rabbi Pinhas coming toward them. When he had joined them, they all dismounted and sat down at the foot of a great tree. Taking the lead in speaking, Rabbi Pinhas said to Rabbi Simeon: Since I am sitting beside Thee, I would have Thee make us hear some of those good words that Thou art wont to utter each day.
Rabbi Simeon then opened his discourse in the following manner: It is written: “And he continued his journeys from the South to Bethel, unto the place where his tent had been at the beginning, between Bethel and Ai.” Scripture says: “He continued his journeys...” It should have said “his journey”; why does it say “his journeys”? But it speaks of two journeys: his own journey and the journey of the Shekhinah, which was never separated from him. Let no one think that, as soon as a man sets out on a journey and is thus separated from his wife, the Shekhinah is separated from him. It is not so. For although it has been said that the male must always remain joined to the female, so that the Shekhinah may never be separated from him, it is possible for a man to set out on a journey alone without being separated from the Shekhinah. Observe that whoever sets out on a journey must address his prayer to the Holy One, blessed be He, so that he may draw to himself the Shekhinah of the Master before setting forth; in this way the male will always be united with the female. After the man has addressed his prayer to Heaven, the Shekhinah joins herself to him, and he may then set out; for, during his journey, he will be united with the Shekhinah. By acting in this way, a man succeeds in uniting the male and the female both while he remains at home and while he is on his journey, as it is written: “The righteous shall go before Him, and He shall set forth,” that is to say: when the Shekhinah accompanies the man, he may set forth. Whenever a man is on a journey, he must watch over his actions, lest his companion above be separated from him and thus make him an incomplete being, through the lack of union between the male and the female. A man must see to it that this union remain intact during his stay at home; how much more must he see to the continuance of his union with his companion above. But there is more: his companion above protects him during his journey and is not separated from him until his return home.
When a man returns home, he must give pleasure to his wife, seeing that it is she who has won him union with the companion above. When a man returns to his wife, he must give her pleasure for two reasons: first, because the pleasure of conjugal relations upon returning from a journey is a good work; and every pleasure resulting from a good work is shared by the Shekhinah. We say that this pleasure constitutes a good work because it contributes to the peace of the household, as it is written: “Thou shalt see peace reigning in thy house; thou shalt take care of it and thou shalt not sin.” How! Does a man then sin if he abstains from conjugal relations? Yes, truly, he commits a sin, because he depreciates the worth of the companion above, who cleaves to him only through his union with his wife. And secondly, because if the woman conceives as a result of their union after the journey, the heavenly companion provides the newborn with a holy soul; for the companion above confers souls upon newborns, seeing that she is the Covenant called the “Covenant of the Holy One, blessed be He.” Therefore, one ought to observe the ordinance concerning conjugal relations upon returning from a journey with the same eagerness with which the sages observe the ordinance concerning conjugal relations on the day of the Sabbath. Such is the meaning of the words of Scripture: “Thou shalt see peace reigning in thy house”; for the man who observes this ordinance shall indeed see peace in his house, seeing that the Shekhinah dwells with him. Therefore Scripture adds: “Thou shalt take care of it and thou shalt not sin”; for when a man has the Shekhinah in mind at the time of his conjugal relations, the pleasure he experiences thereby is a meritorious deed. Likewise, the doctors of the Law, separated from their wives during many Sabbaths as a result of their absence from home—for they go to the masters to devote themselves to study—are ever attached to the heavenly companion, who never leaves them, so that the union of male and female may endure even during their absence from home.
When the Sabbath arrives, the doctors of the Law are bound to provide this pleasure to their wives, in order thus to glorify the celestial Companion; but both man and woman must be inspired by this sole thought, that they thereby fulfill the will of their Master, as has already been said. By acting thus, all those who are separated from their wives during the time of their menstruation are united with the celestial Companion, so that during this separation there may be no interruption in the union of male and female. And when the woman has purified herself, this pleasure must be provided for her, for it is a meritorious work, a celestial pleasure. The two reasons we have given for the ordinance concerning conjugal relations upon returning from a journey apply equally to this case. The mystery of what we have just said consists in this: that the men of faith must direct their souls and thoughts toward the celestial Companion at the moment of their union with the one below, since the latter is the image of the former.
But then, it will be said, a man has greater advantage in being on a journey than at home, since on a journey he is united with the celestial spouse, whereas at home he is united only with the one below. It is not so; for observe that, so long as a man remains at home, his wife is the foundation of the house; but the Shekhinah also dwells there, for the Shekhinah does not leave the house on account of the woman’s presence, as it is written: “And Isaac brought her into the tent of his mother Sarah.” Now, a tradition teaches us that, when Rebecca was brought into Sarah’s tent, a lamp was kindled there miraculously. Why did this lamp light of itself? Because the Shekhinah came to the house at the same time as Rebecca. The mystery of this matter is as follows: The Mother above dwells with the male only when he has established a house for himself by joining himself to a female; only then does the Mother above pour Her blessings upon this couple. Likewise, the Mother below does not dwell
with the male only when he has established a household by joining himself to a female; only then does the Mother below pour forth her blessings upon the couple. Thus the male here below is surrounded by two females, after the manner of the one above. Such is the mystery of the words of Scripture: “They shall endure until (ad) the desire of the everlasting hills be fulfilled.” The word “ad” denotes the desire men have to unite themselves with the Mother above as well as with the Mother below: with the one above, that through her they may attain perfection and be blessed on her account; and with the one below, that they may cleave to her and draw their sustenance from her. In like manner, when a man here below marries, he finds himself surrounded by two females, by the consort above and by the one below, that is, his wife. The first is there to pour forth her blessings upon him, and the second, to draw her sustenance from her husband and cleave to him. Thus, while a man dwells in his home, he is surrounded by the desires of the “everlasting hills,” by which he is encircled. But as soon as he sets out on a journey, it is no longer so; the Mother above cleaves to him, but the one below remains at home. Therefore, when a man returns home, he must again surround himself with the two females, as was said above.
Addressing Rabbi Simeon, Rabbi Pinhas said: Even the supernal angels would not dare open their mouths in Thy presence, so profound is Thy learning. Taking up the thread of his discourse, Rabbi Simeon said: The doctrine, too, is placed between two “houses” (baith), as it is written: “For the two houses of Israel...” One of these two “houses” is a supreme mystery; the other is more accessible to us. The first, which constitutes the supreme mystery, is the “great voice,” as it is written: “The great voice that ceases not...” It is an inward voice, imperceptible without. As it issues from the mouth, this voice produces the Hé, but in silence; this voice continues without ceasing, without interruption. Although it bears the name of “great voice,” it is inward and so subtle that it is never heard. From it emanates the esoteric doctrine called the “voice of Jacob”; the latter is indeed heard; and thus, from the imperceptible voice there issues a perceptible voice. Then the Word, united with this voice, resounds with force. Thus the “voice of Jacob,” which is the esoteric doctrine, is likewise placed between two females, between the inward voice, which is imperceptible, and the Word, which is heard.
Thus we find ourselves in the presence of two imperceptible things and two perceptible things. The two imperceptible things are, first, the “Eternal Wisdom” (Hocmâ ilaah), which is hidden in the Eternal Thought and is never revealed or perceived, and, next, that very fine and imperceptible “voice” which is called the “great voice.” The two perceptible things are those which emanate from the first two, namely, the “voice of Jacob” and the Word which is united to it. The “great voice,” which is so fine that it remains imperceptible, constitutes the “house” (baïth) of the “Eternal Wisdom” (Hocmâ ilaah); for the female is always designated by the name of “house.” The Word, in turn, constitutes the “house” of the “Voice of Jacob,” which is the esoteric doctrine. This is why tradition teaches us that doctrine, in turn, forms a “house.” This is expressed in the word “Bereschith,” which is explained by “baïth reschith,” that is to say, that the doctrine called “beginning” (reschith) also constitutes a “house” (baïth).
Rabbi Siméon then began his discourse in the following manner: The words of Scripture, “Bereschith bara Elohim,” contain the same mystery as the words, “And Jehovah
The words “eth haschamaïm” designate the same mystery as the words “and brought her to the man”; finally, the words “veeth haaretz” have the same meaning as the words “the bone of my bones.” All these words truly designate “the land of the living.”
The words “eth haschamaïm” designate the same mystery as the words “and brought her to the man”; finally, the words “veeth haaretz” have the same meaning as the words “the bone of my bones.” All these words truly designate “the land of the living.”
Rabbi Siméon continued thus: It is written: “The Lord said unto my Lord: Sit Thou at My right hand, until I make Thine enemies Thy footstool.” The expression “The Lord said unto my Lord” signifies that the first degree says unto the second degree: “Sit Thou at My right hand,” so that the West may be united with the South, the left with the right; thus shall the power of the other heathen peoples be broken. The expression “The Lord said unto my Lord” means: “Jacob said unto the Master,” who is indicated in these words of Scripture: “The Ark of the Covenant, the Master of all the earth…” According to another version, the expression “The Lord said unto my Lord” signifies that the Holy One called the “Jubilee year” says unto the Holy One called the “Sabbatical year”—of whom Scripture says: “I love my Master”—“Sit Thou at My right hand.” For the Holy One called the “Jubilee year” is on the right; therefore it invites the Holy One called the “Sabbatical year” to sit at its right hand.
Note that the Holiness called the “Sabbatical Year,” from the time of its existence, has not yet been united with the supreme Sephira on the right and on the left; for when the supreme Sephira desired to attach it to Herself, She extended Her left arm to receive it, and thus created the world. It is because our world is united with the supreme Sephira only on the left that it will endure only until the seventh millennium; only then, when it is united with the supreme Sephira on the right and on the left, will the firmness of the world become perfect, as it is written: “For as the new heavens and the new earth, which I will make, shall remain before Me for ever, saith the Lord…” For, after the perfect union of the world with the supreme Sephira, the world shall never disappear. But, according to this interpretation, what is the meaning of the words: “Sit Thou at My right hand”? “Jehovah said unto Adoni: Sit Thou at My right hand for a time, until I have made Thine enemies serve Thee; but as soon as this event has come to pass, Thy place at My right hand shall no longer be temporary, but permanent,” as it is written: “Thou shalt spread abroad on the right hand and on the left.” Scripture means that at that time, all that is on the left side shall be fused with that which is on the right. Note that the words “eth ha-schamaïm” (the two) denote the Shekhinah above, and the words “veeth haaretz” (and the earth) denote the Shekhinah below, whose union on that day shall be as perfect as that of male and female.
While Rabbi Siméon was speaking thus, the colleagues made ready to depart. Rabbi Siméon rose and said unto them: “I have yet one word to communicate unto you.” Rabbi Siméon then began to speak in the following manner: We have two verses which seem to contradict one another. It is written: “For the Lord Thy God is a consuming fire.” And a little higher up it is said: “But ye that did cleave unto the Lord Your God are alive every one of you this day.” Now, since God is called a “consuming fire,” how can Israel cleave unto Him? We have already explained these verses to the colleagues. Observe that the words: “For the Lord Thy God is a consuming fire” have already been interpreted by the colleagues in this manner: God is a fire that consumes another fire; for some fires are more intense than others. But observe what I would add to this interpretation. Let him who desires to penetrate the mystery of the sacred union contemplate the flame that rises, whether from a coal or from a lighted candle; for the flame issues only from certain bodies.
Observe that, in the flame that rises, two lights are seen: one is white and the other black, or rather blue. The
white light is above, where it rises in a straight line, and the black light, or that of blue colour, serves, as it were, as a pedestal for the white light. Although united together, the white light is distinct from the other. The black light, or that of blue colour, is beneath the first, for which it forms, as it were, a pedestal; this proves that the light above it is more precious. Such is the mystery of the biblical ordinance concerning the fringes of the blue colour called “thekheleth.”
white light is above, where it rises in a straight line, and the black light, or that of blue colour, serves, as it were, as a pedestal for the white light. Although united together, the white light is distinct from the other. The black light, or that of blue colour, is beneath the first, for which it forms, as it were, a pedestal; this proves that the light above it is more precious. Such is the mystery of the biblical ordinance concerning the fringes of the blue colour called “thekheleth.”