Rabbi Eleazar said: Mark that, when the Holy One, blessed be He, created the world, He fashioned it in such a manner that it might be served after the pattern of the world above. Therefore, when the children of this world have merit by walking in the right way, the Holy One, blessed be He, causes the Spirit of life to descend from above as far as the region where Jacob dwells; thence this Spirit of life descends into the world where David dwells, and thence, finally, the heavenly blessings are poured forth over all the lower regions. Thus the Spirit of life from above, descending from stage to stage, reaches our world. Therefore it is written: “Praise the Lord, for He is good, and His grace endureth unto the world (olam).” This word “world” denotes the world of King David; and this is why the word “olam” is written in this place without a Vav, seeing that, when the Spirit of life from above reaches this world, that is to say, the world of King David, the blessings issue therefrom to be poured forth over all the lower regions, which they strengthen. In other words, the word “olam” is written in this place without a Vav to show us that the Spirit of life does not reach our world directly from above, seeing that this Spirit must first reach the world of King David; and only then do the blessings of this world descend into the world below. But since men have sinned, this Spirit of life has been wholly withdrawn from the lower regions, so that it may not reach the beings below and strengthen them. The words of Scripture: “… For He is
(beschagam) flesh mean that the Spirit of life shall descend no more into this world, lest the serpent that is at the foot of the ladder be strengthened thereby, and lest the Holy Spirit come into contact with the impure spirit. The words “for he is flesh” designate the first serpent, which, if the Spirit of life and, through it, the blessings were to descend here below, would also be blessed. Scripture calls it “flesh,” as it is written: “I have resolved to make an end of all flesh”; now Rabbi Simeon translates the word “flesh” as “the angel of death.” Scripture adds: “And the days of man shall be a hundred and twenty years,” which means that the bond which unites the body with the soul shall be loosened after a hundred and twenty years of union. It is written: “The Fallen (Nephilim) were on the earth.” Rabbi Yossé said: By the word “the Fallen,” Scripture designates Aza and Azaél, as has already been said. The Holy One, blessed be He, cast them down from the height where they were placed. But, one may ask, how could these angels exist in this lower world? Rabbi Hiyà answers: They belong to that category of angels of which Scripture says: “… And birds that fly upon the earth.” Now, we have learned that the words of Scripture designate those kinds of angels that appear to men in the form of men. But, one may ask, how can these angels transform themselves? To this we shall reply as follows: We have learned that these angels can transform themselves in various ways, and that, when they descend here below, they are made material by taking on bodies, and thus appear to men. Aza and Azaél, who rebelled against heaven, were cast down by the Holy One, blessed be He; they took bodies upon the earth and could no longer cast them off. Afterwards, they were seduced by the women of this world, and they still live to this day and teach men magic. They beget sons who are called “giants” (anaqim), “mighty men” (ghiborim). Such is the meaning of the word “the Fallen,” who are also called “sons of God.” We have learned…
It is written: “And God said: I will destroy man whom I have created from off the face of the earth.” Rabbi Yossé opened one of his discourses with the following exordium: It is written: “… For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord.” Observe that when a man desires to take vengeance upon another, he keeps silent and says nothing, for fear that the other should learn of his design and foil it by keeping on his guard. But the Holy One, blessed be He, does not act thus. He never afflicts the world without first proclaiming it two or three times; for God fears not that those whom He desires to chastise will foil His design, since no one can hide from Him or oppose His decrees. Observe that by the words: “And God said: I will destroy man whom I have created from off the face of the earth,” Scripture teaches us that God made known to that generation, through Noah, the decree He had pronounced; He warned men two or three times of the punishment that threatened them, but they would not heed Him. In the face of their persistence in refusing to listen, God chastised them by destroying them from off the face of the earth. Observe what Scripture says of Noah: “And he called his name Noah, saying: This one shall comfort us concerning our work and the toil of our hands, and shall console us in the land which the Lord hath cursed.” How did Noah’s father know that Noah would console him in the land which the Lord had cursed? The truth is that, when the Holy One, blessed be He, cursed the world, as it is written: “Cursed is the ground for thy sake,” Adam said to the Holy One, blessed be He: Master of the Universe, until what time shall the world remain laden with this curse? God answered him: Until the time when a circumcised child, like unto thee, shall be born. From that moment onward, men were ever awaiting the birth of this child. And when Noah came into the world, his father perceived that he was circumcised and marked with the sacred sign; he also saw that the Shekhinah was attached to the child; therefore he gave him the name which expresses the events that ensu…
… at many moments in their life. Before the birth of Noah, men knew neither how to sow, nor how to draw the plough, nor how to harrow; they did all the work of the earth by hand. But when Noah came into the world, he taught his contemporaries the art of tilling the earth and showed them all the implements needed to bring forth the fruits of the earth. Therefore Noah’s father said: “This one shall comfort us in our toil and in the work of our hands.” Scripture adds: “… Of the earth,” which means that Noah was to remove the curse with which the earth had been burdened until then, so that wheat was sown and thorns reaped. Therefore Scripture calls Noah “a tiller of the earth.” Rabbi Yehouda said: Scripture calls Noah the “tiller of the earth” (isch-ha-adamah), for the same reason that it calls Elimelech “the husband of Noëmi” (isch na-ami). For Noah is called the Just, who, through the sacrifice he offered, freed the earth from the curse that weighed upon it, as it is written: “The Lord received this sacrifice, which was of a pleasing odour, and He said: I will no longer bring My curse upon the earth because of man.” Therefore Noah is called “isch ha-adamah.” Therefore also he received a name that expresses the event that was to take place during his lifetime.
Rabbi Yehouda began a discourse with the following exordium: It is written: “Come, and behold the works of the Lord, who doeth wonders upon the earth.” This verse has already been explained. But here is what we would add to it: What mean the words, “Come, and behold” (hazou)? This word has the same meaning as that in the verse: “God hath revealed unto me a dreadful vision (hazouth)”; for it is through the work of the Holy One, blessed be He, that prophecy from above is revealed unto men. As for the words of Scripture, “... who doeth wonders upon the earth,” it is not “wonders” (schamoth), but “names” (schamoth) that must be read. Scripture means that it is God who inspires men’s names; for a name influences the whole life of a man. According to another interpretation, the word “schamoth” in the verse quoted above means “destruction”; for, had the world been the work of the divine essence called Jehovah, everything in this world would have been indestructible; but since the world is the work of the divine essence called Elohim, everything is subject to destruction; and this is why Scripture said: “Come, and behold the works of Elohim, which are subject to destruction (schamoth) upon the earth.” Rabbi Hiyâ said unto Rabbi Yehouda: I do not share the opinion of these latter interpreters, seeing that the name of Jehovah, as well as that of Elohim, is equally holy; it is therefore inadmissible to suppose that the world is perishable only because it is the work of Elohim, and that it would not have been so had it been the work of Jehovah. I therefore share the opinion of the colleagues who give the word “schamoth” the meaning of “holy names”; for it is through the combination of the holy names of God that wonders are wrought in this world. The meaning of the verse quoted above is therefore this: “Come, and behold the works of Elohim, which are wrought upon the earth through the combination of the divine names.” Rabbi Isaac said: All the interpretations are good; and even that of Rabbi Yehouda is admissible; for, had the world been created by the name of mercy, that is to say, by the name of Jehovah, everything in the world would have remained indestructible; but since the world was created by the name of severity, that is to say, by the name of Elohim, everything in this world is perishable. As for Rabbi Hiyâ’s objection, it is ill-founded, seeing that the instability of things is
essential to the world, just as rigor is essential for the punishment of the guilty, without which the world could not exist. Observe that when Noah was born, he was given a name that expresses consolation: consolation for himself and consolation for the world, consolation for his forefathers and consolation for his descendants, consolation for the world above and consolation for the world below, consolation in this world and consolation in the world to come. Although Noah’s name was an omen of his future as a consoler, it did not have the same meaning with regard to his relationship with God; for the name “Noah,” read backwards, forms the word “hen” (grace), as it is written: “And Noah found grace (hen) before the Lord.” Rabbi Yossé said: “Hen” is formed from the same letters as “Noah”; thus, the names of the righteous are always an anagram of a word expressing goodness, whereas the names of the guilty always lend themselves to an anagram expressing something evil. Thus, concerning Noah, Scripture says: “And Noah found grace (hen) before the Lord.” “Noah” is therefore the anagram of “hen” (grace). Whereas concerning “Er,” the eldest son of Judah, Scripture says: “And Er, the eldest son of Judah, was evil (râ) before the Lord.” Thus, “Er” forms the anagram “râ.” Observe that when Noah came into the world and saw the wickedness of men who sinned against the Holy One, blessed be He, he withdrew into solitude and devoted himself to the service of his Master, in order thus to avoid contamination. But, one might ask, what study did he devote himself to in solitude? He devoted himself to studying the book revealed to Adam and Enoch; he studied it in order to learn how to serve his Master. Observe, indeed, that things could not have happened otherwise; for how would Noah have known, without this, that he ought to offer a sacrifice to his Master? But, from what we have just said, the matter is explained: Noah, having found in the book revealed to Adam that the world was founded upon “Eternal Wisdom” (Hocmâ), understood that the world subsisted by virtue of sacrifice, and that without sacrifice neither the beings above nor the beings below could exist.
Rabbi Siméon once set out on a journey in the company of Rabbi Éléazar his son, Rabbi Yossé, and Rabbi Ḥiyâ. As they went along, Rabbi Éléazar said to his father: “Since we desire to make a good journey, we must speak words touching upon doctrine.” Rabbi Siméon then began his discourse in the following manner: It is written: “Even on the way where the fool walks, his heart is wanting, and he says to everyone: He is a fool.” If a man wishes his journey to be pleasing to the Holy One, blessed be He, he must, before setting out, consult God and address to Him the prayer for journeys, as tradition infers from the words of Scripture: “The Just shall walk before Him, and He shall follow him on the way”; which means that the Shekhinah will never part from him who consults Her before setting out. But he who does not trust in his Master is included in the words of Scripture: “Even on the way where the fool walks, his heart is wanting.” What does “heart” mean? This word designates the Holy One, blessed be He, Who never accompanies the fool on His journey and grants him no assistance; for the man who does not consult his Master before setting out thereby shows that he thinks he can do without God’s help during the journey. The fool refrains even during his journey from speaking of matters pertaining to doctrine; wherefore Scripture says of him that “his heart is wanting”; which means that he thereby deprives himself of God’s help. Scripture adds: “… And he says to everyone: He is a fool”; which means that, when the fool hears others speak of matters pertaining to Faith, he cries out: “It is foolish to speak of such things.” A similar thing once happened to a man who, having meditated upon the sacred mark impressed in the flesh of every Israelite, declared
The opinion that this practice does not constitute an article of faith. When Rabbi Yebba, the Elder, heard this heresy, he raised his eyes upon the heretic, and the latter was transformed into a heap of bones. But since we desire the help of the Holy One, blessed be He, during this journey, we must say a few words touching upon the doctrine. Rabbi Simeon then began as follows: It is written: “Show me, O Lord, Thy way, that I may walk in Thy truth; unite my heart to Thee, that I may fear Thy name.” This verse presents a certain difficulty, since tradition teaches us that all things are in the power of the Holy One, blessed be He, except the good or evil conduct of man. How, then, could David ask the Holy One, blessed be He, for what he asked? But David spoke thus to God: “Show me Thy way, which is the right way”; in other words: open my eyes, that I may penetrate Thy mysteries; for then I am certain that I shall walk in the way of truth, without turning aside to the right or to the left. David added: “Unite my heart to Thee.” What do the words “my heart” signify? These words designate Him of whom the Psalmist says: “O God, who art the God of my heart and my portion for all eternity...” David therefore said to God: Make me abide ever united to Thee, and in that case I shall ever be filled with the fear of Thy name. Observe that every man who fears the Holy One, blessed be He, is filled with faith as is fitting; such a man is considered perfect in his relation to his Master. But he who does not fear his Master has no faith and is not worthy to have a share in the world to come.
Rabbi Simeon began moreover in the following manner: It is written: “The path of the just is like a shining light, which advances and grows until the perfect day.” Happy is the lot of the just in this world and in the world to come, for the Holy One, blessed be He, desires their glorification. Mark the words of Scripture: “The path of the just is like a shining light...” What do the words “shining light” signify? These words designate the shining light which the Holy One, blessed be He, created at the time of the creation of the world and reserved for the just in the world to come. Scripture adds: “... Which advances and grows until the perfect day”; for this light, reserved for the just, is ever increasing, but never diminishing. But what does Scripture say of the guilty? Scripture says: “The way of the wicked is full of darkness; they know not where they fall.” Why does Scripture say: “... They know not where they fall”? Do the wicked not know the cause of their fall? Scripture means that the wicked, who walk upon the crooked path, never reflect nor think that the Holy One, blessed be He, will judge them in the world to come and make them suffer the punishment of hell, where they will lament every day: “Woe unto us, woe unto us, who would never lend our ears, nor open our hearts to the voice of truth, while we were still upon the earth, where reparation was yet possible; woe unto us, woe unto us.” Such is the lamentation uttered every day by the guilty in hell. Mark that the Holy One, blessed be He, will grant the just much light in the world to come and give them the reward of their deeds in a region which no eye has ever seen, as it is written: “Eye hath not seen, save Thou alone, O God, what Thou hast prepared for him that hopeth in Thee”; and elsewhere it is said: “They shall go forth to see the dead bodies of those who have sinned against Me”; and yet elsewhere: “Ye shall tread down the wicked, who shall become like ashes beneath the soles of your feet.” Happy is the lot of the just in this world and in the world to come. Of them Scripture says: “They shall possess the earth for ever”; and elsewhere: “But the just shall praise Thy name, and those whose heart is upright shall dwell in Thy presence.”
“Blessed be the Lord for ever; so be it; so be it!”
It is written: “These are the children of Noah.” Rabbi Hiyâ began his discourse in this wise: It is written: “And Thy people are all righteous; they shall inherit the land for ever; they are the shoots that I have planted, the work of my hands, that I may be glorified.” Happy is the lot of Israel, who devote themselves to the study of the doctrine and penetrate its mysteries; for it is through the doctrine that they shall merit a share in the world to come. Know that every Israelite has a share in the world to come. Why? Because the Israelites preserve intact the purity of the sign upon which the world is founded—that is, they live in continence—as it is written: “If the covenant that I made with day and night did not exist, I would not have established the laws that govern heaven and earth.” This is why the Israelites have a share in the world to come: because they preserve intact this sign of the covenant and because they have accepted it. But there is more. The Israelites are called “righteous” by reason of this same sign of the covenant. From what has been said, we infer that whoever preserves intact the sign of the covenant upon which the world is founded is called “righteous.” How do we know this?
It is written: “These are the children of Noah.” Rabbi Hiyâ began his discourse in this wise: It is written: “And Thy people are all righteous; they shall inherit the land for ever; they are the shoots that I have planted, the work of my hands, that I may be glorified.” Happy is the lot of Israel, who devote themselves to the study of the doctrine and penetrate its mysteries; for it is through the doctrine that they shall merit a share in the world to come. Know that every Israelite has a share in the world to come. Why? Because the Israelites preserve intact the purity of the sign upon which the world is founded—that is, they live in continence—as it is written: “If the covenant that I made with day and night did not exist, I would not have established the laws that govern heaven and earth.” This is why the Israelites have a share in the world to come: because they preserve intact this sign of the covenant and because they have accepted it. But there is more. The Israelites are called “righteous” by reason of this same sign of the covenant. From what has been said, we infer that whoever preserves intact the sign of the covenant upon which the world is founded is called “righteous.” How do we know this?
We know this of Joseph, who was favored with the name of “righteous” for having preserved intact the purity of the mark of the covenant. Such is the meaning of the verse: “And thy people are all righteous; they shall possess the land for ever.”
Rabbi Éléazar said: According to tradition, wherever Scripture employs the term “Éléh” (these), what follows forms an antithesis to what precedes. Now, what does Scripture say in the chapter of Genesis that comes before the word “Éléh”? Scripture says: “And a river went forth from Eden to water the Garden; and from there the river divided into four channels.” This river, which goes forth from Eden and enters Paradise, brings thither the celestial waters and thus gives rise to the fruits and plants that grow there. But as soon as the work of creation had been completed, this river also ceased to produce fruits and plants, as it is written: “… Because on that day He had ceased to produce all the works that He had created”; and a little higher: “… And He rested on the seventh day, after having completed all His works.” Such is the mystery contained in the word “Éléh”: “These are the children of Noah.” Scripture teaches us that from that time onward, Noah alone—that is, mankind alone—begets children, while the celestial river has already ceased to produce fruits and plants. Note that Noah continued here below the sacred work begun above; and this is why he is called “the man of the earth” (isch ha-adamah).
This chapter concerning Noah teaches us a mystery. Noah had to be shut up in the Ark in order to preserve the human race upon the earth, as it is written: “... To preserve the races upon the face of all the earth.” What does Noah’s Ark symbolize? It is the sym-
Scripture also uses the word “covenant,” as it is written: “I will establish My covenant with thee.” Noah could not enter the Ark before God had made a covenant with him; for Scripture says: “I will establish My covenant with thee, and thou shalt enter the Ark.” Therefore, he was not to be shut up in the Ark until after the covenant that God had made with him. Thus, Noah, shut up in the Ark, was able to save the world. This corresponds to the Supreme Mystery. And it is precisely because Noah resembles the Supreme Mystery that Scripture says: “These (Eleh) are the children of Noah.”
Scripture also uses the word “covenant,” as it is written: “I will establish My covenant with thee.” Noah could not enter the Ark before God had made a covenant with him; for Scripture says: “I will establish My covenant with thee, and thou shalt enter the Ark.” Therefore, he was not to be shut up in the Ark until after the covenant that God had made with him. Thus, Noah, shut up in the Ark, was able to save the world. This corresponds to the Supreme Mystery. And it is precisely because Noah resembles the Supreme Mystery that Scripture says: “These (Eleh) are the children of Noah.”
Scripture adds: “Noah was a just man”; for he was the image of Him Who is above, Who is likewise called the “Just,” and of Whom Scripture says: “And the Just is the foundation of the world.” He is thus called because He is the Pillar upon which the world is founded. This Pillar is called the “Just”; and Noah also is called the “just” below. Such is the mystery expressed in the words of Scripture: “Noah walked with Elohim,” which means that he never parted from Elohim, whose faithful image he was here below. Thus Elohim is called the “Just” and the “foundation of the world,” and Noah was “a just man.” Elohim forms the Covenant of the peace of the world; and with Noah, too, God made a covenant. It is because of Noah’s perfect likeness to Elohim that Scripture calls him “Man of the earth.” Therefore Scripture says: “And Noah found grace in the sight of the Lord.”
It is written: “Noah was a just man and perfect among his generations (bedorothav).” What do the words “among his generations” mean? Scripture means that Noah was the cause of the perfection of his descendants and that he possessed the perfection of all his descendants. The words “he was perfect (thamim)” mean that he was born circumcised, as it is written: “Walk before Me, and be thou perfect (thamim).” The words “among his generations (bedorothav)” also mean that he was perfect only among the men of his generation, but could not be accounted so among the men of the generations to come, descended from him.
Observe that Noah was predestined, from the day the world was created, to be shut up in an Ark and, as it were, to become one with it by dwelling therein. So long as Noah had not become one with the Ark, the world was not in a perfect state; but after Noah had dwelt in the Ark, Scripture said: “... And from these the race of men spread over the whole earth.” What is the meaning of the word “spread” (naphtzah)? This word has the same meaning as the word “ipared” in the verse: “... And from thence the river is divided into four streams.” For it was from that moment that the division took place which made fruitfulness in every direction possible. Now, everything was the same way in heaven as on earth. That is why Scripture says: “Éléh, these are the children of Noah.” Indeed, it was by means of “Éléh,” which is the foundation of the world, that Noah begot children to perpetuate the human race on earth.
Rabbi Abba then came to embrace Rabbi Éléazar, and cried out: O lion, whose strength pierces and shatters the rocks! For the matter is indeed as thou hast said; and this follows even from the dimensions of the ark. Here, Scripture employs the term “This one shall comfort us” (ze); and elsewhere it is written: “This one (ze) is the Lord for whom we have waited.” We see, then, that Noah is designated by the same pronoun (ze) as the Lord. Happy is the lot of the Just, who are marked with the seal of the King, being designated by His name; for it is the King who gives the righteous upon earth the names that best accord with each one’s life.
Here Scripture says: “... And he named him Noah.” In this phrase is the word “eth,” whereas elsewhere it is said: “And he named him Jacob,” without the word “eth.” Why this difference? The truth is that one must distinguish between Noah and Jacob, who are placed on two different degrees. Thus it is also written: “And I saw the Lord,” with “eth.” The word “eth” is used in this verse to indicate to us that the prophet saw the Shekhinah also with the Lord. Therefore Scripture also says: “And he named him Noah,” with “eth,” to teach us that he was called by this name by the Holy One, blessed be He, together with the Shekhinah, whereas Jacob, placed on another degree, was called by his name by the Holy One, blessed be He, alone.
It is written: “These are the children of Noah.” Rabbi Judah opened his discourse as follows: Scripture says: “Good is the man who is compassionate and lends to those who are poor.” The words “good” and “man” designate the Holy One, blessed be He, who is called “good,” as it is written: “God is good to all,” and who is also called “man,” as it is written: “God is a man of war.” For God is compassionate and lends lights to that lower region, which has none of its own and draws its sustenance only from God. Scripture adds: “... And orders his words with justice”; for that region which draws its sustenance from God is nourished only by justice, as it is written: “Justice and equity are the support of His throne.” According to another interpretation, the verse “Good is the man” designates the Just One, as it is written: “Tell the Just One that he is good; for he shall reap the fruit of his deeds.”
Rabbi Yossé said: This verse refers to Noah, for Noah is called “Just,” as it is written: “Noah was a just man.” Now, since it has been shown above that the just man is called “good,” it follows that Noah, who is called “just,” is likewise designated by the name “good.” Rabbi Isaac said: This verse expresses praise of the Sabbath; for the Psalm in honor of the Sabbath also begins with the word “good,” as it is written: “It is good to give praise unto the Lord.” Rabbi Hiyà, having heard these various opinions concerning the interpretation of the aforementioned verse, cried out: All these interpretations, though different in appearance, are in reality but one. What is meant by “fecundation”? By this term are meant the souls of the just, which are the fruits of the works of the Holy One, blessed be He.
Rabbi Simeon said: When the Holy One, blessed be He, adorns Himself with His ornaments, He mingles the ornaments above with those below. The ornaments above are the most sublime and the highest lights. What are the ornaments below? They are the souls of the righteous. It is through this contact of the souls of the righteous with the most sublime and the highest lights, which constitute the ornaments above, that life increases above and below, that holiness spreads in every direction, that the cistern is filled, that the sea likewise is filled, and that each is given what he needs.