Rabbi Hiyâ said: From the day when Adam transgressed the commandment of the Holy One, blessed be He, the world found itself in a state of poverty, until the coming of Noah, who, having offered a sacrifice, restored the world to its normal state. Rabbi Yossé said: The world did not return to its normal state, and the earth was not purged of the infection of the serpent, until the day when Israel, standing at the foot of Mount Sinai, attached itself to the Tree of Life. Had Israel not sinned again after the event at Mount Sinai, death would not have existed in the world, seeing that Israel had been purged of the infection of the serpent. But because Israel sinned again, the first tablets of the Law were broken, those tablets of the Law which constituted the deliverance of all, that is to say, deliverance from the serpent called “the end of all flesh.” And when the Levites prepared to slay the Israelites after they had worshipped the golden calf, the evil serpent, who is synonymous with the angel appointed over death, ran before the Levites, in order to accomplish his mission; but he could not attack the Israelites, because they were provided with a coat of mail that protected them from his blows. It was only when God said to Moses: “And now, put off Thy ornaments,” that permission was given to the serpent to attack Israel. Observe that Scripture says: “… And the children of Israel were stripped”.
(vaïthnatzelou) of their ornaments at Mount Horeb. Why does Scripture employ the term “vaïthnatzelou” (they were stripped), when it ought to have said “vaïnatzelou” (and they took them off)? Scripture wishes to show us that the Israelites were deprived of the armor with which they had been endowed at Mount Sinai, by a will other than their own; in other words, that they had been deprived of this armor by the serpent, who was given permission to attack them. By “the ornaments of Mount Horeb,” Scripture designates those ornaments with which Israel was adorned when it received the Law at Mount Sinai. Rabbi Hiyâ asked: Since Noah was the Just, why did he not abolish death in the world? The truth is that, in Noah’s time, the world had not yet been purged of the serpent’s infection. Moreover, the men of his generation had no faith and did not believe in the Holy One, blessed be He; all were attached to the leaves of the tree below, that is, to the spirit of the demon, and were animated by a spirit of impurity. Moreover, the men of that generation began to sin again after the Flood, as those who lived before them had done; and the holy Law, which is the Tree of Life, had not yet been revealed upon earth by the Holy One, blessed be He. Lastly, Noah could not abolish death, since it was he himself who brought it upon the world after coming out of the ark, as it is written: “… And having drunk of the wine, he was drunken, and appeared naked in his tent.” This verse is explained elsewhere.
While Rabbi Hiyâ and Rabbi Yossè continued on their way, they saw a man approaching. Rabbi Yossè then said: This man who is coming is an Israelite. When the traveller had caught up with them, they saw that he was indeed an Israelite. They asked him the purpose of his journey. He answered them: I am charged with a mission concerning the rite. For I dwell in the village of Kamin; and since we are on the eve of the Feast of Tabernacles, and we need, for the ceremony of this feast, a palm branch and its accessories, I am going to cut them from the trees. Rabbi Hiyâ and Rabbi Yossè then continued on their way in the company of the stranger. This Israelite then said to them: Perhaps you have heard the reason why the Law requires us to use the four objects collectively called the “Loulab,” in order to obtain rain from Heaven? They answered him: This question has already been examined by the colleagues; but if you have anything new to say about it, tell it to us. He replied to them: Indeed, the place where I dwell is small; but, on the other hand, all its inhabitants devote themselves to the study of the doctrine. There is therefore a young master named Rabbi Isaac, son of Yossè Mehozaha, who communicates to us new things concerning the doctrine every day. He told me that the Feast of Tabernacles is the time when Israel triumphs over the other peoples of the world; that is why, during this feast, we take up the “Loulab” and bear it like a trophy, to show that we have conquered all the other peoples called the populace, and that we rule over them. For all the great celestial chiefs of the other heathen peoples receive blessings from on high only from the side of Israel; these angels are designated in Scripture by the name “presumptuous waters,” as it is written: “... And the presumptuous waters have passed over our souls. Blessed be the Lord, Who hath not given us as a prey to their teeth.” How! Do waters have teeth? But the words “presumptuous waters” designate the other peoples of the world; and it is so that we may rule over the other peoples that, during the Feast of Tabernacles, we bring the four objects of the “Loulab,” which correspond to the mystery of the sacred Name, in order to obtain
of the Holy One, blessed be He, that we may subdue them by means of the mystery of the sacred Name, and also to obtain from God that He provide us with the sacred waters, so that we may make libations upon the altar. The stranger further said to them: On the first day of the water, the world is in its primitive state. What is meant by “primitive state”? This term denotes the tribunal below, which sits on this day to judge the world; and the Holy One, blessed be He, then judges the world until the Day of Atonement. The accusing serpent does not exist in the world during this period, for it is occupied with the goat offered to it on this day, which emanates from the impure side, as befits an offering brought to the accusing serpent. Thus joy reigned in the world during this period; for the demon, occupied with the goat, does not approach holiness. The goat offered to the demon on the Day of Atonement diverts evil spirits from holy things, just as the goat offered at every new moon. That is why all the Israelites implore on this day the grace of the Holy One, blessed be He, Who grants them remission of their sins.
The young Master also communicated a mystery to me; but He authorized me to divulge it only to those zealous for a higher holiness and manifest wisdom. Rabbi Yossé then said to him: What is this mystery? The other replied to him: I cannot tell you before I have examined you. After they had continued on their way for some time, the stranger said to them: When the moon approaches the sun, the Holy One, blessed be He, awakens the North and draws it to Himself in love, while the South awakens of its own accord. Now, since the sun rises in the East, it follows that it draws its strength from both sides at once, from the North and from the South, and silently draws the blessings that emanate from both sides and transmits them to the moon, which thereby becomes full. The approach of the sun and the moon resembles that of male and female, for the same principles that govern the elements below are also found in things above. Just as the arm of the Sephirotic tree draws the immensity of space in love, like the arm of the male drawing the female, so the left arm draws the immensity of space in severity. Now the serpent constitutes the left arm, from which the impure spirit emanates. It draws to itself all those who approach it. Thus, when God does not awaken the North, the left arm draws the moon to itself and clings to it so firmly that, in order to detach it, Israel is obliged to offer it a goat. The serpent, rushing upon the goat that has just been offered to it, thus releases the moon for an instant, and it then begins to shine and wax each day, because it then receives the blessings from above, which illuminate its face, that has been darkened for some time here below. Likewise, during the Day of Atonement, as the serpent is occupied with the goat offered to it, the moon, detaching itself from it, sets about defending Israel and protecting it, like a mother protecting her children; after which the Holy One, blessed be He, blesses it and remits its sins. When, a few days later, Israel comes to the Feast of Tabernacles, the right side above awakens and draws the moon to itself, whose figure is then quite full. It is then that the heavenly blessings are apportioned among all the heavenly chiefs of the heathen peoples below, so that they may never derive any advantage from the portion reserved for Israel. Thus, all the blessings granted to the heathen peoples below may be regarded as their inheritance, although they emanate from Israel’s side, since they are truly granted to them by Heaven, so that they may not touch the portion reserved for Israel. Thus, when the moon displays a darkened part upon its surface—that is, during its waxing and waning—the other heathen peoples of the world draw heavenly blessings at the same time as Israel; the illuminated part of the moon represents the portion of the blessings that Israel draws from above, and the darkened part of the moon represents the portion of the blessings allotted to the heathen peoples. But when the moon is full, all the heavenly blessings are poured out upon Israel.
who alone benefits from it. This is why Scripture says: “The eighth day shall be a day of assembly (atzereth) for you.” What does the word “atzereth” mean? This word means, as the paraphrase of the Targum renders it, “assembly”; for on this day all the blessings from above shall be gathered together over Israel, and all the other heathen peoples shall derive no benefit from them. And this is why Scripture says: “... shall be a day of atzereth for you.” “For you” in particular, but not for the other peoples, nor for the other celestial chiefs of the peoples. This is why, on this day, Israel prays to God that He may grant the rain, which means: May God be pleased to give all the other peoples a portion of the blessing from above, so that, occupied with this portion, they may neither partake of nor mingle in the joy of Israel, when Israel draws down the blessings from above. It is of this day that Scripture says: “My beloved is mine, and I am his,” which means that no other shares in our joys. The situation of Israel during this season may be compared to that of a king who invited all his friends to a great feast appointed for a certain day. Thus all the king’s friends were forewarned. Then the king said to himself: I now wish to rejoice with my friends, but I fear that, when I am at table, all the governors and all the chiefs of my provinces will come and sit beside my friends, and thus partake of the feast. What did the king do then? He first had vegetables and beef, which are ordinary fare, served to his governors. Then he sat down to table with his friends, before whom he had the most delicious dishes in the world served; and, while he sat with them, he granted them all that they asked of him. In this way the king was able to rejoice with his friends alone, without the others mingling with them. Such was the manner of the Holy One, blessed be He, toward Israel. This is why Scripture says: “The eighth day shall be a day of assembly (atzereth) for you.”
Rabbi Yossé and Rabbi Hiyâ then exclaimed: The Holy One, blessed be He, hath made this journey pleasant for us; happy is the lot of those who devote themselves to the study of the doctrine! They then came and embraced the stranger, and Rabbi Yossé applied to him the words of the following verse: “All thy children shall be taught of the Lord; and great shall be the peace of thy children.”
When they came to a field, the travellers sat down. The stranger then spoke, saying: Why does Scripture say, “... And Jehovah rained upon Sodom and Gomorrah brimstone and fire from heaven,” whereas, in its description of the Flood, Scripture uses exclusively the name “Elohim”? The reason is this: We know by tradition that wherever Scripture uses the term “and Jehovah,” it denotes God assisted by the members of His tribunal, whereas the term “Elohim” denotes the tribunal alone, where God does not preside. Therefore, at the destruction of Sodom, where the punishment concerned only one country and not the whole world, God was with the members of His tribunal. This is why Scripture says, “And Jehovah did,” etc., whereas at the Flood everyone perished; and for this reason the members of the tribunal alone were in the world—that is, the tribunal was not presided over by God—and, by virtue of this circumstance, Scripture employs only the term “Elohim.” But, one might perhaps object, at the Flood too the punishment did not affect everyone, since Noah and his family came through it unharmed. What difference, then, is there between the punishment of the Flood and that of Sodom? To this we shall reply that, since Noah was unseen during the Flood, while he was shut up in the ark, his person does not count, so that the Flood may be regarded as a general punishment which affected the whole world. Therefore,
For the punishment of Sodom, Scripture employs the term “And the Lord,” because at that time God showed Himself “openly,” since the punishment was not inflicted upon all the creatures of the world, whereas “Elohim” designates “God concealed”; now, at a time when God is concealed, those who are destined to escape the general punishment must likewise be concealed, as happened to Noah. Therefore, during the Flood, Elohim alone was present; that is to say, since God was concealed at that time, Elohim alone was manifest. This mystery is contained in the words of Scripture: “The Lord sat at the time of the Flood.” What does the word “sat” mean? Had Scripture not said so itself, we would not dare employ such an expression concerning God. “Sat” (iaschab) means “alone,” for at the time of the Flood God was not with the members of His tribunal. What proves that by the word “sat” Scripture means that God was “alone” at that time is that, in the verse quoted above, it uses the word “sat” (iaschab); and elsewhere it says: “He shall ‘sit’ (iascheb), alone outside the camp.” And it is precisely because Noah was invisible during the Flood that Scripture says, after all the beings of the world had perished and God’s wrath had abated: “... And Elohim remembered Noah”; for, while the beings of this world were perishing, Elohim did not remember Noah, since he had remained invisible. This mystery teaches us that the Holy One, blessed be He, is sometimes concealed and sometimes revealed; when He is revealed, He is with the members of the tribunal below, that is to say, the tribunal judging the beings of this lower world; and when He is concealed, He is in the region from which all the heavenly blessings proceed. Therefore the goods that a man conceals from the eyes of the world are filled with heavenly blessings, whereas goods visible to all are liable to judgment; for every place that is revealed is accessible to the demon, called the “evil eye,” which clings to all goods within its reach; for, according to a supreme mystery, everything below conforms to the order of things above.
Rabbi Yossé cried out, weeping: Happy is the lot of the generation contemporary with Rabbi Siméon, for it is through his merits that God has granted us the knowledge of the sublime things we have just heard. Rabbi Yossé added: This man came to reveal these things to us, and it was for this purpose that the Holy One, blessed be He, sent him to us. When they arrived at Rabbi Siméon’s, they related to him the words of the stranger. Rabbi Siméon said to them: The stranger has spoken well; this is certain.
Rabbi Éléazar, being one day seated before Rabbi Siméon, his father, said to him: Has the demon called “the end of all flesh” profited or not? That is to say, did he derive any advantage from the sacrifices which the Israelites had offered upon the altar? Rabbi Siméon answered him: All obtained satisfaction from the sacrifices of the Israelites, both above and below—that is, Heaven as well as the demon. Observe that the priests (cohanim), the Levites, and the lay Israelites are called “man” (Adam), when they are united among themselves in the holy intention of offering a ram, a ewe, or any animal whatsoever. Before offering the sacrifice upon the altar, it was necessary to confess all sins and all evil thoughts, specifying them; then the sacrifice received the name of animal (behema), because it had been laden with all the sins and all the evil thoughts. Such was the case with the scapegoat (Azazel), as it is written: “... And having laid his hands upon its head, he shall confess all the sins of the children of Israel.”
Israel, etc. It is the same with the other sacrifices. When the sacrifice is placed upon the altar, it is endowed with two burdens, that is to say, the merit of the penitent who offers it, and his sins and evil thoughts. Thus each of these burdens rises to the place proper to it: one belongs to the category of “man,” and the other to the category of “beast,” as it is written: “Thou savest, O Lord, both man (Adam) and beast (behema).”
The offerings prepared in the pan, as well as all the other offerings of foodstuffs, are intended to draw the Holy Spirit upon the will, that is to say, upon the services of the priests, the singing of the Levites, and the prayer of the lay Israelites. None of the chiefs of severity may partake of the oil and flour of these offerings, lest they cause severity to prevail by means of the food provided for them in the sacrifices of animals; this is why the sacrifices of animals and the offerings of foodstuffs are offered simultaneously. Observe that, in the mystery of Faith, everything has been ordered in such a way that the one—that is, the demon—may find his sustenance in the other—that is, in the works accomplished for the glory of God—so that only that portion of the work which ought to reach the Infinite may come before Him: that is, the quintessence of the works, the holy portion, free of every admixture of impurity.
The offerings prepared in the pan, as well as all the other offerings of foodstuffs, are intended to draw the Holy Spirit upon the will, that is to say, upon the services of the priests, the singing of the Levites, and the prayer of the lay Israelites. None of the chiefs of severity may partake of the oil and flour of these offerings, lest they cause severity to prevail by means of the food provided for them in the sacrifices of animals; this is why the sacrifices of animals and the offerings of foodstuffs are offered simultaneously. Observe that, in the mystery of Faith, everything has been ordered in such a way that the one—that is, the demon—may find his sustenance in the other—that is, in the works accomplished for the glory of God—so that only that portion of the work which ought to reach the Infinite may come before Him: that is, the quintessence of the works, the holy portion, free of every admixture of impurity.
Rabbi Siméon says: During prayer, I raise my arms on high; this is the symbol of goodwill which alone ascends on high to the Supreme Being, whose essence is likewise “Will,” eternally incomprehensible and unattainable; this is the Head, more concealed than all else above; all that emanates from Heaven emanates from this Head; all light has no other source than this Head; but it is unknown in what manner the emanations are made from it and how the light issues forth from it, for all is hidden.
Man’s good will tends toward Him whose essence is “Will” and of whom it constitutes a “fraction.” This “fraction” never reaches the supreme Thought; but in the flight it takes to return to its source, and throughout its course, it gives forth lights. Although the light that emanates from the “Head” is so subtle that it remains eternally hidden, it is nevertheless drawn by the lights given forth by the “fractions” that strive to return to their source. Thus the unknown light of the “Head” penetrates the Light given forth by the “fractions” during their course from here below toward Him who is their source. In this manner the supreme and unknown Light is mingled with the light given forth by the “fractions.” Thus are formed the nine “Palaces,” which are the nine rungs between the good will that ascends from the earth and the supreme Head, or, in other words, the nine lower Sephiroth beneath the Crown (Kether). These “Palaces” are neither lights, nor spirits, nor souls; they are accessible only to the “Will,” since the nine lights they give forth are nothing but the lights of Thought. Thus, despite their number of nine, they are in truth but one, in that Thought alone is the essence of them all, and they have no connection with that which lies outside Thought.
These nine Palaces, whose essence is “Thought,” are near the “Supreme Thought,” but they never attain unto it, so sublime and hidden is it. The good will of man rises toward these nine Palaces, whose essence is likewise “Will,” and which form the intermediary between the known and the unknown, the comprehensible and the incomprehensible. All the mysteries of the Faith are enclosed in these Palaces, which form the link between the good will of man and the “Supreme Will,” called “the Infinite.” The subtle and imperceptible light of the “Supreme Head” reaches only as far as these nine Palaces; the good will of man, ascending as far as these nine
Palace, and it too becomes accessible to this light. The nine Palaces thus unite the “fractions” with the “Whole,” the good will of men with the “Supreme Will,” called “the Infinite.” But in order that these fractions—that is, the good wills of men—may ascend on high, the unknown light, that is, the supreme light, must be enveloped in the Sephira “Binah” (Intelligence), so that it may illuminate them and unite them into a single whole. The mystery of the sacrifices is this: the deed itself ascends only to the known and comprehensible regions, but does not reach the “Supreme Thought”; only the penitent’s good will ascends to the region of “Thought,” where it becomes the crown of “the Infinite.” Thus, the light emanating from the “Supreme Thought” is called “the Infinite”; and it is this light that begets good wills here below and then causes them to ascend again to their source. Everything is founded upon this mystery. Happy is the lot of the righteous, in this world and in the world to come!
Know that the demon called “the end of all flesh” is also nourished by the good works of men. Just as good works bring joy to the celestial powers, so do they rejoice the demons, inasmuch as these draw their sustenance from them. The material part of the works nourishes the lower celestial powers, and it is only the good will that ascends to “the Infinite.” But since there is no good work that is free from some impure thoughts, the demons find their sustenance therein. Lest the demons trouble all the works by rendering them impure, in order to increase their sustenance, the “Celestial Mother” watches over Israel, that Israel’s works may be perfect and provide as little sustenance as possible to the demons. Know that on every first day of the month, at the new moon, a portion of the sacrifices was offered to the demon called “the end of all flesh,” consisting of the additional offering, that is, the additional sacrifice of the goat offered at every new moon, so that the demon, occupied with his portion of sustenance which had just been offered him, might no longer trouble the sacrifices that Israel offers to Heaven. In this way, the good will of Israel was able to unite with its King. The demon’s portion consisted of a goat, because it was the portion of Esau; the demon’s portion consisted of a goat (saïr); and Esau is also called “saïr,” as we read in the verse: “Esau my brother is a hairy man (saïr).” Therefore, he was granted a portion like unto himself, just as Israel also has a portion like unto itself; and therefore Scripture says: “… For the Lord hath chosen Jacob unto Himself, Israel for His possession.” Know that the demon called “the end of all flesh” yearns only after that which is flesh; and therefore the deeds of man concerning the flesh often go to him; for this reason he is called “the end of all flesh.” When he dominates someone, he dominates only the flesh, but not the soul. Therefore the soul ascends to one region, and the flesh goes to another. It was the same with the sacrifices: the good will that presided over them went to one region, and the flesh of the sacrifice to another. When a man is worthy, he himself constitutes a sacrifice fit to obtain remission for the sins of the world; but the man who is not worthy cannot constitute the sacrifice, because he has a blemish; and every animal that has a blemish is unfit to serve as a sacrifice, as it is written: “If it have a blemish, thou shalt not offer it: for it shall not be acceptable.” Therefore the righteous obtain remission for the sins of the world, since they constitute the sacrifices of the world. Consider the words of Scripture: “… And Elohim said unto Noah: The end of all flesh hath com-
the orifices which consisted in the additional offering, that is, in the additional sacrifice of the he-goat offered at every new moon, so that the demon, preoccupied with his share of food which had just been offered to him, might no longer disturb the sacrifices that Israel offers unto Heaven. In this wise, Israel’s good will was able to unite itself with its King. The demon’s portion consisted of a he-goat, because it was Esau’s portion; the demon’s portion consisted of a he-goat (saïr); and Esau is likewise called “saïr,” as is read in the verse: “Esau my brother is a hairy man (saïr).” Therefore, he was granted a portion resembling him, just as Israel also has a portion resembling him; and therefore Scripture says: “… For the Lord hath chosen Jacob unto Himself, Israel for His own possession.” Observe that the demon called “the end of all flesh” aspires only after that which is flesh; and therefore man’s deeds concerning the flesh often turn toward him; for this cause he is called “the end of all flesh.” When he has dominion over anyone, he has dominion over the flesh alone, but not over the soul. Therefore the soul ascends to one region, and the flesh departs to another. It was the same with the sacrifices: the good will presiding over them was directed toward one region, and the flesh of the sacrifice toward another. When a man is worthy, he himself constitutes a sacrifice fit to obtain the remission of the sins of the world; but the man who is not worthy cannot constitute the sacrifice, because he has a blemish; and every animal that has one is unfit to serve as a sacrifice, as it is written: “If it have a blemish, thou shalt not offer it; for it shall not be acceptable.” Therefore the righteous obtain the remission of the sins of the world, seeing that they constitute the sacrifices of the world. Observe the words of Scripture: “… And Elohim said unto Noah: The end of all flesh hath com-
appeared before Me. She did indeed appear before God to ask permission to blacken the faces of the children of the world. Therefore Scripture adds: “I will destroy them with the earth.” It is written: “... And Noah did all that God had commanded him...” Observe the words of Scripture: “... And Noah was six hundred years old, when the waters of the Flood overflowed the earth.” Why does Scripture indicate the number of Noah’s years at the time of the Flood? The truth is that, had Noah not reached the age of six hundred years, he would not have been enclosed in the Ark and would not have become one with it. It was only when Noah had completed six hundred years that he could become one with the Ark. Therefore, when the wickedness of the children of the world had reached its highest degree, the Holy One, blessed be He, deferred the punishment until the day Noah attained the full age of six hundred years; for only then had Noah attained all the perfection of which he was capable and become a perfect Tsadiq, which enabled him to enter the Ark; for everything below is made after the pattern of what is above. It is written: “... And Noah was six hundred years old, etc.” These words have the meaning we have given them; and therefore Scripture does not say: “... And Noah was about six hundred years old.”
Rabbi Simeon continued his discourse in this manner: It is written: “... And I (va-ani), I (hineni) will bring the waters of the Flood upon the earth.” For what reason does Scripture repeat the word “hineni” (I), when it has already made use of the word “va-ani” (“and I” or “and me”)? But in truth, the words “ani,” “anochi,” and “hineni” are synonymous, denoting the same thing; but observe that wherever Scripture employs the word “ani” to designate God, “Ani” is to God what the body is to the soul; for “ani” has only what it receives from above. That is why “ani” is mentioned in the sign of the Covenant, as it is written: “I (ani) will make my covenant with you.” Scripture means that God will one day manifest Himself and be known. “Ani” serves as a throne to Him who is above it. “Ani” means: I will take my vengeance from generation to generation. “Va-ani” unites within itself the male and the female. But, after the female, “hineni” shall be distinct from the male who will ascend above to judge the world. Scripture says: “I will bring the waters of the Flood upon the earth.” Since Scripture says “Flood,” do we not already know that it concerns water? Why, then, does Scripture say “the water of the Flood”? But by the word “eth,” Scripture indicates that besides the waters of the Flood, God also sent the angel of death; for although, in appearance, it was the waters that ravaged the earth, in truth it was the angel of death who caused the world to perish, making use of the waters. We know by tradition that the words of Scripture: “I (ani) am Jehovah,” mean: I am faithful in my promise of reward to the righteous and in my threat of punishment to the guilty; therefore my promises to the righteous, to reward them in the life to come, are made under my name “ani”; and likewise my threats to the guilty, to punish them in the world to come, are made under the name “ani.” Scripture adds: “... To make all flesh perish.” These words have the meaning we have given them; for it is the angel of death who is the true destroyer of the world, and it is he who is designated in the words of Scripture: “... And He will not suffer the destroyer to enter your houses to smite.” Such is the meaning of the words: “... To make all flesh perish,” that is to say: I shall give permission to the destroyer, who is of the side of him whom Scripture designates by the name “the end of all flesh,” to destroy the world. For when Noah had reached the age of six hundred years, God resolved upon the extermination of the world, which He had deferred until that day.
After finishing his discourse, Rabbi Siméon said: What I am about to tell you was taught to me in the name of Rabbi Isaac.
Rabbi Simeon further opened his discourse as follows: It is written: “I said: I shall not see the Lord God in the land of the living; I shall not see man among the inhabitants of the world (hadel).” How greatly are men blinded, who will not delve into the words of the doctrine, and who devote all their time to the things of this world, as a result of which they are deprived of the spirit of eternal Wisdom. For when man departs from this lower world, he gives account to his Master of all that he did during the time that the spirit was united to the body. There he recognizes many people whom he knew in this lower world. He also meets Adam, seated before the gate of the Garden of Eden, to behold and rejoice with all those who have observed the commandments of their Master. Adam is always surrounded by many righteous men who knew how to avoid the path that leads to hell, and who make their way toward the Garden of Eden. These are the righteous whom Scripture designates by the words “the inhabitants of the world (hadel).” Scripture does not use the word “heled” (world), because this term designates the inhabitants of this lower world, who, like a “houldâ” (mouse), from which they derive their name, gather possessions without knowing who will enjoy them after their death. This is why Scripture uses the word “hadel,” which means “to avoid,” to designate the righteous of the other world, as it is written: “Avoid (hidlou) this man, etc.,” for the righteous knew how to avoid the path that leads to hell, and they have attained the honor of being admitted to the Garden of Eden. According to another interpretation, the words “inhabitants of the world” (hadel) designate penitents who, having come to repentance, have abandoned their sinful conduct. And since Adam had repented before his Master, he was charged with admitting into Eden all penitents, who are called the “children of hadel,” as it is written: “... That I may know what is lacking to me (hadel).” This is why Adam sits at the gate of the Garden of Eden, to rejoice with the righteous who pass through it. Note that Scripture says: “I said: I shall not see the Lord God (Jah).” Who, then, can see the Lord God (Jah)? But the second part of the verse explains the first: “... The Lord God (Jah) in the land of the living.” Note that, when souls ascend to the realm of life par excellence, they enjoy there the splendor of the reflected light, reflected by the light of the highest realm; and if the soul were not clothed in Heaven in another garment, it would be unable to approach this light and behold it. For just as souls are clothed in a garment during their passage through this lower world, so are they surrounded by a garment in Heaven, in order to be able to behold the light reflected by that of the land of the living. Note that Moses could not behold what he later beheld until he had been surrounded by another garment, as it is written: “... And Moses entered into the cloud and went up into the mountain.” These words are rendered in this way by the paraphrase of the Thargum: “Moses entered into the midst of the cloud” means: Moses enveloped himself in the cloud, like one who wraps himself in a garment. This is why Scripture had previously said: “... And Moses drew near unto the darkness where God was.” Therefore he could not yet behold the heavenly light; whereas, after he had been surrounded by another garment, Scripture says of him: “... And Moses entered into the cloud and went up into the mountain, and remained there forty days and forty nights.” For only then could he behold the light that he was granted to see. Thus the souls of the righteous are surrounded in Heaven by a garment, just as they were.
in this nether world, that they may behold the light proceeding from the “land of the living.” This is why Scripture repeats the word “Jah” twice in this verse; for Hezekiah had feared that he might not behold the celestial light, because he had cut off the current of the celestial river, having died without leaving children. Therefore he said: “I shall not see man (Adam),” which means: I shall not see the first man seated before the gate of the Garden of Eden, as we have said above. And why did Hezekiah fear so greatly? Because the Prophet had said to him: “... For thou shalt die, and shalt not live,” which means: Thou shalt die in this world and shalt not live in the world to come; and all this because Hezekiah had died without leaving children; for whoever departs from this world without leaving children therein is driven from the Garden of Eden, and is unable to behold the light that is shed there. If Hezekiah, who could plead the merit of his ancestors, and who was himself a man of integrity, righteous and zealous, had feared so greatly to be deprived of the celestial delights because he had left no children, it is evident that this fear is all the more justified in a man who cannot plead the merits of his ancestors and who has himself committed sins against his Master. The covering with which the souls of the righteous are surrounded in heaven, as we have just said, is called by the colleagues the “master’s mantle,” an expression that designates the covering with which the souls of the righteous are surrounded in the world to come. Happy is the lot of the righteous, for whom the Holy One, blessed be He, has reserved many delights in the world to come; it is of these righteous that Scripture says: “Eye hath not seen, save Thou alone, O Lord, what Thou hast prepared for them that hope in Thee.” It is written: “And I will pour the waters of the Flood upon the earth.”
Rabbi Yehouda opened one of his discourses with the following exordium: It is written: “This is the water of contradiction, where the children of Israel murmured against the Lord, and where He made His holiness appear in their midst.” Did the Israelites then oppose God only on this occasion, that Scripture should say, “This is the water of contradiction,” thereby implying that this was the only instance in which Israel opposed God? But the truth is that by “the waters of contradiction” Scripture means the food that Israel provided for the chiefs of severity, that is, for the demons, which enabled them to enslave Israel. For there are sweet waters and bitter waters, clear waters and troubled waters, waters of peace and waters of strife. This is why Scripture says: “This is the water of contradiction, where the children of Israel murmured against the Lord,” meaning: they drew upon themselves the impure spirit that they ought not to have drawn upon themselves, and it defiled them, as Scripture adds: “... And they were defiled.”
Rabbi Hizqiya objected to Rabbi Yehouda: If the verse just quoted had the meaning thou givest it, Scripture should have said “vaïqadschou” (“and they were defiled”), instead of “vaïqadesch,” in the singular. But the true meaning of the verse is this: He whom Israel was to worship has been—if it is permissible so to speak—degraded; in other words, Israel has tarnished the glory of God, like the moon obscured at the time of its waning. Thus, the word “vaïqadesch” which Scripture uses in this place must not be taken in a favorable sense, that is to say, in the sense of “holiness.” The words of Scripture: “... And I will pour forth the waters of the Flood upon the earth, to cause all flesh to be destroyed” have the meaning we have given them. God says: I will send against them the destroying angel by whom they have allowed themselves to be defiled.