This light, which we designate by the name of pedestal, is united, on the one hand, with the white light, and, on the other, with the body from which it rises, that is to say, the coal or the candle. The blue-colored light sometimes becomes red, whereas the white light never changes and always remains unaltered. As we have just said, the blue-colored light is united, at its upper part, with the white light, and, at its lower part, with the body from which it rises. It consumes the body beneath it, because everything beneath it must necessarily be consumed as it continues to rise, whereas the white light, which is above it, consumes nothing, nor is it ever altered. This is why Moses said: “... For the Lord thy God is a consuming fire,” which means: it is the blue-colored fire that consumes the body beneath it. For this reason Moses said: “... The Lord thy God,” but not: “The Lord our God”; for Moses was in that white light which is above the other and consumes nothing. Observe that there is nothing that unites the blue-colored light with the white-colored light save Israel, which is beneath the blue-colored light. Observe, moreover, that despite the law whereby this light consumes the body beneath it, Israel remains constantly attached to it without being consumed. This is why Scripture says: “But ye that did cleave unto the Lord your God are alive every one of you this day,” which means: although the God whom ye know is the blue-colored flame that consumes all that is beneath it, ye are nevertheless preserved alive unto this day.
Above the white light is a transparent and almost imperceptible light, which corresponds to the supreme mystery. Thus, you see that within the flame is the image of the supreme mysteries. Rabbi Pinhas, drawing near to Rabbi Siméon and kissing him, cried out: Blessed be God, Who directed my steps towards thee, for this has enabled me to hear these good words. Rabbi Siméon and the colleagues accompanied Rabbi Pinhas on a journey of three leagues and then retraced their steps. Rabbi Siméon then said to the colleagues: What I have just told you constitutes the mystery of the “Eternal Wisdom” united with the divine essence. Thus, the last Hé of the sacred name of Jehovah constitutes the blue light which, in its turn, is united with the three preceding letters, Yod, Hé and Vav, which constitute the white light.
Note that at times the blue light is designated by the letter Daleth, and at times by the letter He. When Israel does not cleave here below to this light, it is designated by the letter Daleth; but when it is united with the white light, it is designated by the letter He, as it is written: “If a maiden betrothed to a man...” The word “naarah” is written here without the final He, contrary to the rule of the Hebrew language, wherein “naar” signifies “son” and “naarah” “daughter.” Why? Because she has not cleaved to the male; and wherever there is no union between male and female, there is no He either; therefore, in such a case, the blue light is designated by the letter Daleth. But when it unites with the white light, it is designated by the He; for then the union is perfect, in that it is attached to the white light that is above it; and Israel, which is in the—
Beneath it, it is attached to it. Such also is the mystery of the smoke that rises from the altar where the sacrifices are offered; this smoke causes the blue flame that is above it; and, when this flame is reproduced, it unites with the white light that is above it, so that the candle then shines in perfect unity. And since it is in the nature of this blue light to consume the body beneath it, it likewise descends to consume the sacrifice laid upon the altar, as it is written: “And the fire of the Lord fell and consumed the offering.” Then it is known that the light shines in perfect union; for, since it consumes beneath it the fat of the sacrifices and burnt offerings, it is certain that, in its upper part, it is united with the white light, seeing that it consumes nothing beneath it unless it is united with the light above it. After this flame has consumed the burnt offerings, the cohanites, the levites, and the laymen unite with it in the singing of hymns, in meditation, and in prayer; and, the union of the world above and that of the world below being thus attained, the above and the below are blessed. Such is the meaning of the words of Scripture: “And ye cleave unto the Lord your God, and are kept alive unto this day.” Why does Scripture say “and ye” (veathem), instead of saying “ye” (athem)? It is to emphasize the contrast formed by Israel; the burnt offerings are consumed as soon as the blue flame touches them, whereas Israel cleaves to this same flame; and yet Israel is kept alive unto this day. All the colors seen in a dream are of good omen, except the blue color, because, as we have just said, it consumes the body beneath it. It is the Tree of Death that covers the world; and it is precisely because the world is situated beneath this tree that everything in it is consumed. But, it may perhaps be said, there are also heavenly beings above who are beneath this blue flame and yet are not consumed. To this we shall reply as follows: Observe that the beings above are all contained within this very light, being of a heavenly essence, whereas the beings below are of a different essence; they are to this flame what the candle is to the light. Observe that the whole of space is divided into forty-five parts, each of which has a different color. These seven different colors are those which, striking the stones of the seven abysses with their rays, cause water to emerge from them; for it is the white air that is transformed into water. Light and darkness alone form air and water; the constituent matter united with light forms air; united with darkness, it forms water. As it leaves its source, the light proceeds through seventy-five channels toward the material world. At the entrance of the light into each of these channels, a voice resounds that makes the abyss tremble; this voice utters the words: “Divide thyself, O matter, that the light may enter thee,” as it is written: “One abyss calleth unto another abyss at the sound of the channels.” Beneath these channels are three hundred and sixty-five furrows, one part of which is white, another black, and a third red. These furrows are divided into seventeen classes, each of which is shaped like a net. Two of these nets have the appearance of iron, and two others that of copper. At the two ends of space are two thrones, which are continually in communication with one another by means of the channels and furrows that extend from one to the other. Each of these thrones forms a heaven, one situated on the right and the other on the left; the one on the right is black, and the one on the
The left side is multicoloured. As the light goes from one throne to the other, it follows that whenever the light of one throne has reached the other by way of one of the channels mentioned, it returns to the first throne to draw new strength from it. Thus the light goes, by certain channels, from the right throne to the left throne, and returns, by certain other channels, from the left throne to the right throne, like the blood in the veins of the human body. The blood rises to the heart through certain veins and flows out through others. Such is the image of this region of space, formed of seven different colours; these seven colours constitute the supreme mystery. Seven other lights are divided into seven seas, which all flow into one great sea. The latter is the supreme sea, wherein the seven others are concentrated. The seven lights of which mention was made fall into this great sea and are then divided into seven, to correspond to the number of the seven seas, which form as many branches of the great sea, as it is written: “He shall smite it in its seven branches.” Each of the seven branches is subdivided into seven pools, each pool into seven rivers, and each river into seven streams. It follows from what has been said that the waters of the great sea, of its branches, of the seven pools, of the seven rivers, and of the seven streams are all in contact. A great fish, emanating from the left side, traverses all these waterways. Its scales are as solid as iron; a flame issues from its mouth, consuming all whom it encounters on its way; and its tongue is sharp as a sword. All its efforts are directed towards penetrating into the sanctuary, which is the great sea, in order to defile the holiness therein, extinguish the lights, and bring it about that the waters of the great sea, once frozen, can no longer flow into its branches. This mystery is expressed in the words of Scripture: “And the serpent was more subtle than any beast of the field which the Lord God had made.” The evil serpent sought to attain its purpose, to defile the holiness above by beginning to defile man here below. Knowing the branching of all the waterways, it understood that by making the water of the stream bitter, this would have its effect even upon the waters of the great sea. Therefore it would go and seduce man here below, in order to sever the branches of the lower waterways from the upper ones. This serpent brought death into the world; it emanates from the left side; it knew how to creep stealthily into the heart of man. But there is another serpent that emanates from the right side. Both serpents accompany man throughout his life. Scripture says: “… Of all the beasts of the field which the Lord God had made.” For not all the beasts of the earth are endowed with so much cunning to bring harm to man, as the serpent did, because it constitutes the dross of gold. Woe unto him who lets himself be led astray by the serpent, for it shall cause his own ruin and that of his descendants, as indeed came to pass. Adam let himself be led astray by the serpent, because he wished to know all the secrets of this world below. The serpent, showing him all the pleasures of the world, attached itself to him and brought death upon him and upon all the generations that would follow him. Until the day when Israel stood at the foot of Mount Sinai, the defilement of the serpent had not disappeared from the world. What does Scripture say when Adam and Eve sinned by attaching themselves to the tree of death? Scripture says: “And they heard the voice of the Lord God, which was walking in the Garden.” Scripture does not say “which was walking” (mehalekh), but “which was being walked” (mithkalekh). Note that, so long as Adam had not sinned, he stood upon the degree of “Eternal Wisdom” (Hocmâ), which constitutes the supreme light. He was never severed from the tree of life; but
As soon as he had been seduced by the pleasure of knowing all the secrets of this world, he had so greatly humbled himself that he had severed himself from the “Tree of Life”; he came to know Evil, but abandoned Good. Therefore Scripture says: “Thou art not a God that hath pleasure in wickedness; the wicked shall not dwell with Thee.” Scripture means that whoever allows himself to be led astray by the wicked cannot dwell with the “Tree of Life.” So long as Adam and Eve had not sinned, they heard the celestial voice, knew the supreme mystery of “Eternal Wisdom,” were surrounded by the splendor from on high, and had no fear. But as soon as they had sinned, they became capable of hearing even the voice of this world. Likewise, before Israel had sinned, it was purged of the serpent’s defilement from the moment it was placed at the foot of Mount Sinai; for, from that day, the tempting spirit disappeared from the world. At that time, Israel had again united itself with the “Tree of Life”; it ever ascended on high and never descended below; it beheld the celestial splendors and enjoyed their lights; it experienced that joy which fills the heart of all those who desire to know and hear the supreme mysteries. The Holy One, blessed be He, surrounded it with a cuirass formed of the letters of His holy name, so that the serpent could no longer cling to it and defile it, as he had done before. But as soon as Israel sinned by worshipping the golden calf, it was cast down from the ladder on which it had stood and deprived of the cuirass formed of the letters of the holy name. At once the evil serpent clung to it as before, and brought death into the world anew. And, after the chapter of the sin, Scripture adds: “And Aaron and all the children of Israel saw that the face of Moses sent forth rays, and they feared to come near him.”
Previously, Scripture said: “And Israel saw the mighty hand of the Lord,” which means that Israel was able to behold the heavenly splendor and enjoy the sight of the supernal lights, as it is written: “And all the people heard the thunders and the sound of the trumpet, and saw the burning lamps.” But as soon as Israel had sinned, he became unable to behold even the face of the intermediary, as it is written: “And they feared to draw near unto him.” Mark what Scripture says of Israel after he had sinned: “The children of Israel put off their ornaments from Mount Horeb.” By “Mount Horeb,” Scripture means “Mount Sinai”; and Scripture means that, at the time of the sin, Israel was stripped of that cuirass which was his ornament, and with which God had provided him at Mount Sinai, so that he might be sheltered from the attacks of the evil serpent. What does Scripture say after Israel had been stripped of this cuirass? Scripture says: “And Moses took the tabernacle, and pitched it afar off without the camp, and called it the tabernacle of the covenant (moëd).” Rabbi Eleazar asked: What connection is there between this verse and the cuirass of which Israel was stripped? Here is the connection between these two events: As soon as Moses perceived that Israel was stripped of the cuirass with which Heaven had provided him to shelter him from the attacks of the evil serpent, he said to himself: It is certain that the evil serpent will henceforth make his dwelling among Israel; and if the tabernacle also remained in the camp, the serpent would defile it. Therefore Scripture says: “And Moses took the tabernacle, and pitched it afar off without the camp, and called it the tabernacle of the covenant (moëd).” Did the tabernacle not bear this name even before
... should be moved outside the camp? No; before, it bore only the name of tabernacle; and it was only after it had been transferred outside the camp that it took the name of “tabernacle of moëd” (covenant). What does “moëd” mean? The opinions of Rabbi Éléazar and Rabbi Abba differ concerning the interpretation of this word. According to Rabbi Éléazar, this word means something good, namely, “the feast”; for, just as the feast designated by the word “moëd” takes place on the day of the full moon, that is, the day when this heavenly body appears to our eyes full, without any notch, so the tabernacle then took the name of “moëd,” because it was full—that is, because the serpent could no longer succeed in defiling it and thereby making a notch in it. It was for this reason that Moses gave it the name of “tabernacle of moëd.”
According to Rabbi Abba, on the contrary, this word denotes something evil; for previously the sanctuary bore simply the name of “tabernacle,” as it is written: “Thine eyes shall see Jerusalem as a dwelling filled with riches, as a tent that shall not be removed elsewhere, whose stakes shall never be plucked up.” Thus the tabernacle was originally established to endure for ever and to grant the world that which it needs, that is, to procure eternal life for men, binding death for ever. But after Israel’s sin, the tabernacle took the name “moëd,” a word meaning “appointed time,” as it is written: “I know that Thou wilt deliver me unto death, where the moëd of the house of all the living is marked.” For from that moment the tabernacle was no longer able to procure eternal life; it could procure only a temporary life. Before, the tabernacle, like the moon when it is full, presented no cleft to the eye. But after Israel’s sin, the tabernacle resembled the moon when it shows clefts; and therefore Moses gave it the name “tabernacle of moëd,” a name meaning “temporary tabernacle.”
Rabbi Siméon once devoted an entire night to the study of the esoteric doctrine. Rabbi Yehuda, Rabbi Isaac, and Rabbi Yossé were seated beside him. Rabbi Yehuda was the first to speak, and said: Tradition gives the following interpretation of the verse: “The children of Israel put off their ornaments from Mount Horeb”: after their sin, Israel was stripped of the cuirass with which God had provided them at Mount Sinai, to shield them from the assaults of the evil serpent. Tradition adds that it was from that moment that death, which had been removed from the world for a brief space of time, reappeared. Now, here is the observation I wish to make: This interpretation applies very well to Israel; but I ask whether the cuirass with which God provided the Israelites at Mount Sinai was also taken from Joshua, who had not sinned, or whether it was left to him. If this cuirass was not taken from Joshua, how is it that he died like all the other Israelites? If, on the contrary, Joshua was also stripped of it, how is it that he, who had not sinned, since he was with Moses at the moment when Israel made the golden calf, suffered the same punishment as the other Israelites? Perhaps it will be answered that Joshua was not provided at Mount Sinai with this cuirass with which God equipped the other Israelites. But why should he have been deprived of it?
Rabbi Simeon began as follows: It is written: “For the Lord is righteous; He loveth righteousness; His face is set to behold equity.” This verse has already been explained by the colleagues. But the true meaning of this verse is as follows: The Lord is righteous because His Name is the Righteous One; and this attribute of God is all the more manifest to the world because none of His other attributes is more manifest here below than that of justice, since all things are ordered with equity. Observe that when the Holy One, blessed be He, judges the world, He proceeds only according to the deeds of the plu-
Observe, moreover, that when Adam committed the sin of eating from the tree of Good and Evil, he brought death upon all mankind, caused the separation of woman from man, and gave rise to the moon’s notch. When Israel was placed at the foot of Mount Sinai, the moon’s notch disappeared, and the light of that luminary became constant once more. But as soon as Israel had sinned by worshipping the golden calf, it brought the world back to the former evil state into which Adam had plunged it; the moon again showed a notch, and the evil serpent, recovering its strength, became attached to the world. When Moses saw that Israel had been stripped of the coat of mail with which it had been surrounded at Mount Sinai, he understood that the reign of the evil serpent was about to begin anew, and hastened to move the tabernacle outside the camp of Israel. But since the notch had already been brought about, the world had fallen back into the same evil into which Adam had plunged it. Now, if Adam’s sin was enough to bring death upon all mankind, how much more was the sin of all Israel enough to bring about the death of Joshua, although he was still provided with the coat of mail with which he had been surrounded at Mount Sinai. Once death had returned to the world, it was restored to the state into which Adam’s sin had plunged it; therefore no one could any longer escape the arrows of the evil serpent, except Moses, who had dominion over death. For the death of Moses was from the other side; that is to say, it was not caused by Adam’s sin, but was brought about by a supreme mystery. This is why tradition teaches us that Joshua did not die on account of his sins, but as a result of the evil counsel that the serpent had given to Eve. This mystery is expressed in the words of Scripture: “The young Joshua, son of Nun, who served him, departed not out of the tabernacle.” Scripture means that although Joshua appears young (naar) here below, since he died like the other Israelites, he did not depart from the tabernacle above, since he never committed any sins.
Note that what happened to Israel after the sin also happened to Adam. As soon as Adam and Eve had sinned, the Holy One, blessed be He, took from them the coat of mail formed of the light of the holy letters with which He had surrounded them. Then they were seized with fear, for they perceived that they had been stripped of their coat of mail, as it is written: “They knew that they were naked.” Beforehand, they were surrounded by that glorious coat of mail which made them free by shielding them from every assault. But as soon as they had sinned, they perceived that they had been stripped of it; they realized that they had lost their freedom, which brought death upon them and upon all the world.
It is written: “And they plaited fig leaves together, and made themselves girdles.” This verse has already been explained above; Scripture means that Adam and Eve attached themselves to the pleasures of this lower world; and this is why they covered themselves with leaves of the tree of Good and Evil. For by the word “leaves,” Scripture designates the hosts of demons and evil spirits that arise from the pleasures of this lower world, as has already been said. At that moment, Adam’s stature was diminished by a hundred cubits. After the sin, man was separated from the celestial Holiness; man was placed under the Sephira of rigor, and the earth was cursed, as Scripture says. It is written: “And He drove out II (eth) the man.” Rabbi Eleazar said: We know not who it was that drove out, nor who it was that was driven out; was it the Holy One, blessed be He, who drove out the man, or was it the reverse? In truth, it was the reverse, as it is written: “Va ïgaresch eth” (and drove out “eth”). Who drove out “eth”? Scripture answers: “Ha-adam” (the man). It was as a consequence of the sin that man drove out from this lower world the one who is called “eth.” This is why Scripture says above: “And Jehovah Elohim drove him out of the Garden of Eden.” And to give the reason why man was driven out of the Garden of Eden, Scripture adds in the following verse: “Va-igaresch eth ha-adam”: it was because man had driven out the “eth”
here below. Scripture adds: “He placed Cherubim before the Garden of Eden, and the flashing sword that continually turns, to guard the way leading to the tree of life.” God put Adam and Eve outside the Garden of Eden and barred the way leading thereto, so that they might not return and aggravate the evil they had already caused in the world. By the words “the flashing sword that continually turns,” Scripture means the angels appointed to punish men in this world. As these angels appear in many different forms, they are called “the flashing sword,” for their true form is as elusive as that of a flashing sword when it is whirled about. These chiefs appear at times in the form of men, at times in that of women, and at times as a flame; at other times, again, they appear in the form of spirits, so that their true form is elusive. And why did God place them before the Garden of Eden? So that man might cause no further havoc there beyond that which he had already caused. By the “flashing sword,” Scripture designates the angels charged with casting fire upon the heads of the guilty who suffer their punishment in hell. These angels assume various forms, according to the degree of guilt of those whom they are charged to punish. It is these angels whom Scripture designates by the term “flashing” (lahat), as it is written: “For the day shall come, burning like a furnace; all the arrogant and all who commit wickedness shall then be as stubble, and that day which is to come shall set them ablaze (lahat).” As may be seen, the word “lahat” applies to hell. The word “sword” also designates the sword of God destined to punish the guilty, as it is written: “The sword of the Lord is filled with blood.”
Rabbi Yehouda said: By the words “flashing sword,” Scripture designates the tempting spirits which here below appear to our eyes in the fairest and most alluring forms, to make us stray from the right path, and which, when they return to Heaven, become our accusers there, to bring about the loss of our souls. Observe that, when a man lets himself be led astray by the tempting spirit, it is he who runs after that spirit and its numerous legions. But as soon as the man has become corrupted, it is the tempting spirit and its numerous legions that run after the man; he fears them and would flee, but it is now impossible for him to escape their power. Observe that Solomon had penetrated the mystery of “Wisdom” (Hocmâ); the Holy One, blessed be He, set upon his head the crown of kingship. Thus he inspired fear in everyone. But as soon as he let himself be led astray by the tempting spirit and its numerous legions, he became subject to fear; and, despite his wisdom and the royal crown, he trembled before beings whom the humblest man can put to flight, provided that he walks in the way of the Lord. Observe that, when Adam had sinned, the evil serpent clung to him and defiled him, as well as all the generations to come; and it is the evil serpent that is defiled and that defiles the world. But so long as the soul dwells in the body, the evil spirit is not permitted to approach it, unless the man draws it to himself through sin. But as soon as the man gives up the ghost, the evil spirit defiles the corpse, as well as all who approach it, as it is written: “Whosoever toucheth the dead body of a man, without receiving the sprinkling of this water thus mingled, shall defile the tabernacle of the Lord, and shall perish from among Israel.” For as soon as the soul flies from the body, the body falls again under the power of the evil serpent, the body having already been defiled by it. Observe that, according to tradition, all men have a foretaste of death when they sleep in their beds and when night spreads its wings over the children of the world. It is this foretaste of death that stirs the impure spirit, which roams the world defiling it, to cling to the hands of man and defile them. Therefore,
When, upon the soul’s return, man awakens, he defiles whatever he touches with his hands before he has washed them, because the unclean spirit had cleaved to them during the night. For the same reason, it is forbidden to have one’s garments handed to one in the morning by someone who has not yet washed his hands; for, the garments being defiled by the hands of him who touched them, they will draw impurity upon him who wears them; for the evil spirit is permitted to cleave to anything containing even an atom of impurity. It is therefore likewise forbidden to have water poured upon one’s hands by someone who has not yet washed his own; for the evil spirit has, as we have just said, leave to cleave to a man defiled even by a slight impurity. It behoves man, therefore, to watch himself constantly, to guard against all impurity, and to shelter himself from the assaults of the evil serpent. But a day shall come when the Holy One, blessed be He, shall cause the evil spirit to vanish from this world, as it is written: “I will exterminate the unclean spirit from the earth,” and elsewhere: “He will cast down death for ever.”
It is written: “And Adam knew Eve, and she conceived and bare Cain.” Rabbi Abba opened one of his discourses with the following exordium: It is written: “Who knoweth the soul of the children of men, which goeth upward, and the soul of the beasts, which goeth downward...” This verse has already been explained in various ways; and all the explanations are good. Such is the interpretation of Scripture: it admits of seventy interpretations, all of them true. Observe that when a man walks in the way of truth, he is on the right side, where a holy spirit from the upper regions cleaves to him and thus unites him with the Holiness above, from which he is never separated so long as that spirit cleaves to him. But when a man walks in the evil way, he draws to himself an impure spirit from the left side, which defiles him, as it is written: “Take heed that ye defile not your souls, and touch none of these things, lest ye be unclean.” These words mean: Whosoever draws to himself the impure spirit is defiled. Observe, moreover, that when a man walks in the way of truth, he draws upon himself the Holy Spirit from the upper regions and cleaves to Him. The son whom he begets is also on the right side; and, as the Holy Spirit rests upon the child from its birth, he shall live in the holiness of his Master, as it is written: “Be ye holy, for I am Holy.” But when a man walks in the evil way and remains attached to the impure spirit that emanates from the left side, the son whom he begets is likewise ruled by the impure spirit, and will in the end defile all who come near him. Such is the meaning of the words of Scripture: “Who knoweth the soul of the children of men, which goeth upward, and the soul of the beasts, which goeth downward...” Scripture means: “Who” (Mi) alone knoweth the souls that descend into bodies; He alone knoweth how to distinguish between the souls that are to animate bodies begotten in purity, and those that are to animate bodies begotten in impurity. The souls of the first kind advance by animating a body here below; those of the second kind, on the contrary, regress by that same act. Since Adam had been defiled by the impure spirit before his union with Eve, it was necessary that the son begotten in that state of impurity should be on the left side; and thus Cain was born. But after doing penance, Adam begot another son in a state of purity. Hence one of Adam’s sons was on the impure side and the other on the pure side. Rabbi Éléazar said: The reason for the difference between Adam’s two sons is as follows: At the moment when the serpent injected its defilement into Eve, she conceived; and when Adam joined with her, she conceived again; and thus she brought forth two sons: one from the works of the serpent, and the other from the works of Adam. Hence one of Eve’s sons was on the pure side and the other on the impure side. Abel had the image of above, and Cain that of below. Hence also the…
the difference in their conduct. Since Cain was descended from the side of the angel of death, it was necessary that he should slay his brother, who was of the opposite side. From Cain descend all the evil beings, all the demons, all the devils, and all the evil spirits that swarm in the world. Rabbi Yossé said: The name “Cain” (Qaïn) is derived from the word “Qina” (nest), to indicate to us that Cain constituted the nest of all the evil beings that come into the world from the impure side; and he became the nest of impure beings after he had offered his offering. For each of the sons of Adam offered an offering in his own way; one offered it to the side from which he sprang, and the other offered it to the opposite side from which he sprang, as it is written: “And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord; and Abel, he also brought of the firstlings of his flock and of the fat thereof.” Rabbi Siméon said: What is the meaning of the words: “And in process of time…” (miqeç iamim)? These words designate him who is called “the end (qeç) of all flesh”; he is the angel of death. It was to him that Cain sacrificed; therefore Scripture says “miqeç iamim,” instead of “miqeç iemin,” which would mean: the right side. Therefore Scripture says, in Daniel: “But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” When Daniel heard the words “till the end (leqeç),” he asked: Is it “qeç ha-iamin,” or “qeç iemin”? The heavenly voice answered him: It is “qeç iemin” that I mean. But since Cain was descended from “qeç iamim,” it was to this side that he sacrificed. Scripture adds: “… And Cain brought of the fruit of the ground an offering unto the Lord.” By the word “fruit” (péri), Scripture would indicate to us that Cain’s offering was determined by the fruit (péri) of the tree of Good and Evil, of which Adam and Eve had eaten despite God’s prohibition. Rabbi Éléazar said: Scripture tells us that Cain had brought of the fruit of the ground, to indicate to us that each of the sons of Adam offered what was most suited to his nature, as it is written: “Say ye to the righteous, that it shall be well with him: for they shall eat the fruit (péri) of their doings. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.” Therefore Cain offered something from the ground, whereas Abel offered the firstlings, which are consecrated to the holy side. For this reason Scripture adds: “… And the Lord had respect unto Abel and to his offering: but unto Cain and to his offering He had not respect.” Therefore Cain was exceeding wroth; and his countenance fell. By the word “his countenance,” Scripture designates the left side from which Cain sprang; Cain was angry precisely because he had seen that Abel’s side prevailed over his own. And Scripture adds: “… And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.” The word “field” designates the woman, as it is written: “She was alone in a field.” Cain was jealous of the twin sister born with Abel, as it is written: “And she bare again with his brother Abel.” And tradition teaches us that Abel was brought forth with a twin sister.
It is written: “If thou doest well, thou art rewarded (s’eth).” This verse has already been explained. But the word “s’eth” is explained by Rabbi Abba in yet another way. God said to Cain: If thou doest well, thy soul shall rise on high and shall never descend again below (s’eth). Rabbi Yossé said: The interpretation of the word “s’eth” that has just been given is good; but I have heard another explanation of this word. God said to Cain: If thou doest well, the impure spirit shall depart from thee and shall no longer cleave to thee (s’eth). Scripture adds: “And if thou doest not well, sin lieth at the door.” By the word “door,” Scripture designates the heavenly rigour; for the Supreme Tribunal is called “door,” as it is written: “Open to me the gates of righteousness.” By the words “sin lieth,” Scripture designates the impure spirit. God said to Cain: If thou doest not well, the impure spirit, which thou hast attached to thyself by thy deeds, lieth in wait for thee.
a soul before eternal justice in order to destroy it. For, as we have already said, it is the tempter spirit itself that later becomes the accuser of its victims; it brings about the ruin of those whom it has seduced. Rabbi Isaac said: When Cain fell upon Abel to kill him, he did not know how to separate Abel’s soul from his body. So he bit him after the manner of the serpent. At that moment, the Holy One, blessed be He, cursed him. He wandered through every corner of the world; but no region of the earth would grant him shelter. Cain’s wanderings continued until the day when, repenting of his deeds, he was reconciled with his Master; only then did the lower earth grant him shelter. Rabbi Yossé said: It was not the lower earth, but our own earth, that granted him shelter after his repentance, as it is written: “And the Lord set a mark upon Cain.” Rabbi Isaac replied: This version is inaccurate; for, in truth, it was the lower earth that granted him shelter. As for the words of Scripture quoted: “And the Lord set a mark upon Cain,” they refer precisely to the lower earth; it was for this earth that God marked him, so that he might subsist there, as it is written: “Thou drivest me out this day from off the face of the earth (Adamah) ...” Thus, God drove him only from off our earth called “Adamah,” but not from the lower earth. After Cain’s repentance, it was the earth called “Arqa” that granted him shelter. It is of all the inhabitants of “Arqa” that Scripture says: “They shall be destroyed from the earth and perish beneath the heavens.” It was upon this earth that Cain henceforth took up his abode; wherefore Scripture says: “And he settled in the land of Nod, which is east of Eden.” Rabbi Isaac further said: From the moment Cain slew Abel, Adam separated from his wife. From that moment,
Adam was visited by two female demons, with whom he had relations; he afterwards begot those evil spirits and devils that swarm in the world. Let no one be astonished at this thing (that is, that Adam could have relations with demons); for every man sometimes sees in a dream female demons who smile upon him; and, if they succeed in stirring up lust in him, they beget demons. These demons, begotten by man during his sleep, are called “the plagues of the children of men.” These demons appear in no other form than that of man; but they have no hair upon their heads. It is of them that Scripture says concerning Solomon: “I will chastise him with the rod wherewith men are chastised, and I will punish him with the plagues of the children of men.” Just as demons appear to men, so male demons appear in dreams to women, with whom they have relations. Women conceive through the works of demons and beget other demons in the form of men. These too are called “the plagues of the children of men.” After a hundred and thirty years, Adam felt, for the first time, the desire to return to cohabit with Eve. He united with his wife and begot a son whom he called by the name of Seth. He called him by this name to indicate that the birth of this son marked the end of a situation, just as the letters Schin and Thav, of which this name is composed, are the last letters of the alphabet. Rabbi Yehouda said: Adam called his son by the name of Seth because it was the soul of Abel which, having returned to earth, animated Seth, as it is written: “The Lord hath given me another son in place of Abel, whom Cain slew.” Rabbi Yehouda further said: Scripture says: “And he begot a son in his own image and after his likeness; and he called his name Seth.” From this we infer that Adam’s other sons bore no likeness to their father, either in body or in character, as Rabbi Siméon said in the name of Rabbi Yeba the Elder: All the other children of Eve were begotten through her union with Samaël mounted upon the back of the
serpent; this is why all these children had not the human form. But, one may perhaps object, it was nevertheless said that Abel was not begotten from the same side as Cain; why, then, did he not have the human form? That is true; but Cain and Abel, nevertheless, had not the human form, because the begetting of Abel also did not take place in a state of absolute purity. Rabbi Yossé added: This is why, in speaking of the birth of Cain, Scripture expresses itself thus: “And Adam knew Eve, his wife; and she conceived and bare Cain.” But Scripture does not say: “… And he begat Cain.” Likewise, in announcing the birth of Abel, Scripture expresses itself thus: “She bare again his brother Abel.” This is why neither of these two sons had the form of Adam. But when it speaks of the birth of Seth, Scripture says: “And he begat a son in his own image and after his own likeness.”
Rabbi Simeon said: Adam was separated from his wife for a hundred and thirty years; and, during the time that he lived apart from her, he begot demons and devils that swarm in the world. As long as Adam was defiled by the infection of the impure spirit, he felt no desire to unite with his wife; it was only when he had cleansed himself of this infection that he felt the desire to cohabit with his wife; and then he begot a son, as it is written: “And he begot a son in his own image and after his likeness.” Observe that, so long as a man walks in the way that leads to the left side, he remains so defiled that he feels desire only for what is impure; all that is pure and holy has neither charm nor attraction in his eyes. Thus, so long as a man walks in this way, he is wholly possessed by the impure spirit. Happy are the righteous who walk in the right way; for they walk in the way of truth, and their children shall be worthy of them. It is of these righteous men who walk in the right way that Scripture has said: “For those who are upright in heart shall dwell in the land.”
Rabbi Hiyâ asked: What is the meaning of the words of Scripture: “And the sister of Tubal-Cain was Noëma (sweetness)”? Why does Scripture tell us that the sister of Tubal-Cain was named Noëma? To indicate to us that she seduced men, and even spirits. Rabbi Isaac said: She seduced Aza and Azaël, whom Scripture calls “the sons of God.” Rabbi Siméon said: She was the mother of all demons, for she came from the side of Cain; it is she, together with Lilith, who causes epilepsy in children.
Rabbi Abba said to Rabbi Siméon: Master, yet you have said that she strives to awaken man’s lust; then does she have an occupation other than striking children with epilepsy? Rabbi Siméon answered him: Indeed, she exerts herself to excite man’s desires, and sometimes, from their deeds, she bears demons; but this does not prevent her from striking children with epilepsy at the same time. Noëma continues to excite man’s desires to this day.
Rabbi Abba said to Rabbi Siméon: Master, yet you have said that she strives to awaken man’s lust; then does she have an occupation other than striking children with epilepsy? Rabbi Siméon answered him: Indeed, she exerts herself to excite man’s desires, and sometimes, from their deeds, she bears demons; but this does not prevent her from striking children with epilepsy at the same time. Noëma continues to excite man’s desires to this day.