The other replied: I have come to ask Thee how thou canst reconcile thine interpretation of the verse: “And this stone, which I have set up as a monument, shall be called the house of Elohim,” according to which the words designate the Foundation Stone, with the term “which I have set up (samthi),” from which it follows that this stone was set up by Jacob, whereas the Foundation Stone of which tradition speaks existed already before the creation of the world, since it served as the starting-point for the creation thereof. Moreover, Scripture says: “And he took the stone that he had put under his head and set it up as a monument,” words from which it likewise follows that this stone had been placed there by Jacob, but had not been there from the beginning of things. Finally, Jacob was at that time in Beth-El, whereas the Foundation Stone of which tradition speaks was in Jerusalem! Rabbi Yehouda replied: During that night, the whole land of Palestine had folded in upon itself, so that Jacob might lie upon it; thus is it explained that this stone came to be placed beneath him.
The Jewish merchant replied to him: Yet Scripture says: “... Which he had placed under his head”; and elsewhere it says: “... And this stone which I have set up as a monument.” Rabbi Yehouda answered him: If thou knowest another interpretation of this verse, declare it. The Jewish merchant began his discourse in this manner: It is written: “But as for me, I shall appear before Thee with Righteousness; I shall be satisfied when Thou hast caused Thy glory to appear.” All the love and all the desires of King David had for their object only this foundation stone, which he designates by the word Righteousness; and it was this stone to which David alluded in the words: “The stone which the builders rejected has been placed at the head of the corner.” When David desired to behold closely the glory of his Master, he first took this stone into his hands; and only thereafter could he enter the Sanctuary; for whoever wishes to appear before his Master can do so only through this stone, as it is written: “It is with ‘this’ (bezoth) that Aaron entered the ...”
Sanctuary.” David had therefore praised himself, saying: “... But as for me, I shall appear before Thy eyes with Justice.” All David’s efforts tended solely to this end: to appear above, closely attached and bound to this stone. Observe that Abraham instituted the morning prayer; he made known his Master’s goodness toward the world, and it is thanks to this prayer that he made the morning hour propitious for petitions addressed to heaven, as it is written: “And Abraham rose early in the morning.” Isaac instituted the afternoon prayer (minhah); he made known to the world that there is a Justice and a Judge who administers it. Jacob instituted the evening prayer, by means of which he made the morning and evening hours more propitious for petitions addressed to heaven than any other man had done before him. That is why Jacob praised himself, saying: “... And this stone which I have set up as a monument”; for, until that time, no other man before Jacob had so well set upright this foundation stone, indicated by Isaac through the institution of the midday prayer. That is why Scripture also says: “He took the stone which he had placed beneath his head and set it up as a monument (matzebah).” What does the word “matzebah” mean? This word indicates that the foundation stone had been overturned by the iniquity of men, and that it was Jacob who set it upright again. Scripture adds: “And he poured oil upon the stone,” which means that Jacob contributed more than anyone in the world to setting this foundation stone upright again. Rabbi Yehuda, embracing the Jewish merchant, said to him: “What! You, who are so versed in esoteric doctrine, occupy yourself with commerce and neglect the things that contribute to eternal life?” The Jewish merchant replied: “My circumstances are rather precarious at present; moreover, I have two sons who remain at school all day; I am charged with supporting them and paying their teacher to teach them the doctrine.” Resuming his discourse, the Jewish merchant spoke thus: “It is written: ‘And King Solomon sat upon the throne of David his father; and his kingdom was established exceedingly.’ What glory is it for Solomon to have sat upon his father’s throne? But Scripture means that Solomon set upright the foundation stone (schethiya), upon which he built the Sanctuary. It is in recompense for this meritorious deed that Scripture adds: ‘... And his kingdom was established exceedingly.’ It is written: ‘... And I will behold the bow; and I will remember the everlasting Covenant.’ The meaning of these words is that the Holy One, blessed be He, continually desires the bow; and no man who is not reflected in this bow shall ever enter into the presence of his Master. That is why Scripture says: ‘... And I will behold the bow; and I will remember the everlasting Covenant.’ What is the meaning of the word ‘and I will behold the bow’ (ourithiha)? This word contains the mystery expressed in the words of Scripture: ‘And the Lord said unto him: Go through the midst of the city, through the midst of Jerusalem, and set a Thav upon the foreheads of the men that sigh, etc.’ In Genesis, Scripture means that God looks upon every man to see whether he has the mark of the Thav imprinted upon his forehead; and, if so, He remembers the everlasting Covenant. According to another interpretation, God’s words: ‘... And I will behold the bow; and I will remember the everlasting Covenant’ allude to the sacred mark imprinted in the flesh.” Rabbi Yehuda replied: “In truth, all that thou hast just said is correct. Yet the rainbow visible upon the earth has its efficient cause in the supreme Mystery. When Israel is delivered from the Diaspora, the rainbow shall adorn itself with magnificent colours, like a bride adorning herself to go forth to meet her bridegroom.” The Jewish merchant said to Rabbi Yehuda: “These are the words my father spoke to me as he was about to leave this world: Never hope to bear the banner of the Messiah until the day when the rainbow shall appear in the world adorned with brilliant, coloured lights, which shall illumine the whole world; only on that day mayest thou await the Messiah. Whence do we know this? We know it from the words of Scripture: ‘... And I will behold the bow; and I will remember the everlasting Covenant.’ At the present time, the bow has only dull colours, because
Its sole purpose is to remind the world that God will no longer destroy it by a flood. But when the hour of the Messiah shall have struck for Israel, the rainbow will appear with bright and shining colours, like a bride adorning herself to go forth to meet her bridegroom. On that day, the Holy One, blessed be He, will remember the Covenant He made with Israel, which is in exile. God will then raise it from the dust, as it is written: “And afterward the children of Israel shall return, and shall seek the Lord their God, and David their king”; and elsewhere it is written: “And they shall serve the Lord their God, and David their king, whom I will raise up unto them.” By the words “whom I will raise up unto them,” Scripture means that God will raise David from the earth, as it is written: “In that day will I raise up the tabernacle of David that is fallen.” This is why Scripture says: “… And I will look upon the bow; and I will remember the everlasting Covenant,” which means that on the day when the rainbow appears with bright and shining colours, God will raise David from the dead. My father added that it is because of what precedes that Israel’s deliverance is mentioned in Scripture at the same time as God’s remembrance of the everlasting Covenant; this is why Scripture says: “I have done unto thee as I did in the days of Noah. As I swore unto Noah that the waters of the Flood should no more spread over the earth, so have I sworn that I would no more be angry with thee, nor rebuke thee any more.”
It is written: “And the sons of Noah, who went forth from the ark, were Shem, Ham, and Japheth.” Rabbi Eleazar asked: Why does Scripture need to add “who went forth from the ark,” when the words “And the sons of Noah were” would have sufficed? Did Noah then have other sons who did not go forth from the ark? Rabbi Abba answered him: Indeed, Noah had other sons as well, for his sons begot others, as it is written: “These are the sons of Shem”; now, in Scripture, grandsons are called sons. Since Noah’s grandsons did not go forth from the ark, Scripture needed to specify: “And the sons of Noah, who went forth from the ark, were Shem, Ham, and Japheth.”
Rabbi Siméon says: Had I been in the world at the time when the Holy One, blessed be He, entrusted the book of mysteries to Enoch and to Adam, I would have striven to obtain heavenly favour, so that these mysteries might not be revealed among profane men; for common men, knowing not how to appreciate the high worth of esoteric doctrine and confounding it with other sciences, thus cause it to pass from its higher domain into a foreign one. But now it is only the sages of the world who know the great mysteries; yet they conceal them from common men; they use their knowledge of these mysteries to serve their Master better. On this occasion, let us explain the verse cited above, which contains the mystery of mysteries. When the joy of all joys, mystery of mysteries, cause of causes, awakens, a most subtle light spreads to the right and to the left, like good wine that spreads through all the organs of the body of him who has drunk it. This heavenly joy and this ray of light have no cause other than the light that shines in the midst. There are two spirits, one of which always tends to ascend, the other to descend; they are joined to the spirit in the midst. These three spirits go in three directions; these three are one through the Covenant. And the spirit that ascends, joining itself to the Covenant, is made fruitful by it and gives birth to three children, one on each side. Likewise, from the Covenant of Noah with the ark came forth three symbols of the three higher spirits. “And the three sons who came forth from the ark were Shem, Ham, and Japheth.” Shem corresponds to the principle on the right side, Ham to that on the left, and Japheth to the middle point which, like the colour of purple, reflects the other two. Ham was the father of Canaan; he constituted the dross of the gold, removed from the precious metal at the moment of smelting; he draws his inspiration from the impure side, from the primordial serpent. Therefore Scripture specifies and says: “And Ham was the father of Canaan.” It means: the father of him who brought curses into the world, the father of him who himself was cursed, the father, finally, of him who blackened the faces of men. Therefore Scripture does not say: “And Shem was the father of so-and-so,” or: “And Japheth was the father of so-and-so”; but it says: “And Ham was the father of Canaan.”
It was obviously only to indicate what precedes. Therefore, at Abraham’s arrival, Scripture says: “Abraham passed through the land.” For, so long as the Patriarchs had not yet, by their merits, purified the land of Chanaan, and so long as Israel was not yet there to make the sacred and celestial name resound therein, that land was burdened with the curse. As long as Israel was worthy, that land bore the name “land of Israel”; but so long as Israel was not worthy, that land bore not its name, but that of “land of Chanaan.” Therefore Scripture says: “Cursed be Chanaan; he shall be a servant of servants unto his brethren”; for it was he who brought the curse into the world. Scripture uses the same term for the serpent: “Then the Lord God said unto the serpent: Because thou hast done this, be thou cursed above all the animals and all the beasts of the earth.” This is what Scripture means by the words “servant of servants.” Such is the meaning of the words of Scripture: “And the sons of Noah, that went forth from the ark, were: Shem, Ham, and Japheth; and Ham was the father of Chanaan,” as we have just explained.
It is written: “These are the three sons of Noah; and from them the whole race of men that are upon the earth went forth.” Scripture would teach us that the foundation of the whole world is the supreme Mystery. Therefore it adds: “...And from them the whole race of men that are upon the earth went forth.” In these words is contained the mystery of the three celestial colours, to warn men that the glory of the Holy One, blessed be He, extends above and below, that God is One above and below. Rabbi Éléazar said: These three celestial colours are the mark of all things that emanate from the holy side; and just as these three colours gradually change into other hues, so do the things that emanate from the holy side gradually change into things that emanate from the impure side. Each colour of the rainbow has twenty-seven gradations, and every holy thing has as many gradations before it is transformed into impurity. Thus the common folk have difficulty discerning between the holy and the impure, since knowledge of these gradations is reserved exclusively for eminent sages. Happy is the lot of the righteous whom the Holy One, blessed be He, desires to glorify and to whom He has entrusted the mysteries of the “superior Wisdom.” It is of these righteous men that the Psalmist says: “The mystery of the Lord is entrusted to those who fear Him, and He makes His Covenant known to them.”
Rabbi Eleazar opened one of his discourses in the following manner: It is written: “O Lord, Thou art my God; I will exalt Thee, and I will bless Thy name, for Thou hast wrought wonders, and the truth of Thy eternal designs is steadfast.” How fitting it is for men to contemplate the glory of their Master, that they may praise Him worthily! For the Holy One, blessed be He, fulfils the desires of all those who know how to praise Him worthily. But there is more: those who know how to praise God worthily increase the blessings above and below. Thus the name of him who knows how to praise his Master and proclaim His unity is beloved above and cherished below; and the Holy One, blessed be He, glories in him. It is of such a man that Scripture says: “Israel, thou art My servant; and I will be glorified in thee.”
It is written: “And Noah began to be a husbandman; and he planted a vineyard.” Rabbi Yehouda and Rabbi Yossé differ in their interpretation of this verse. According to one, Noah transplanted to the earth the vine of the Garden of Eden. According to the other, the vine already existed on earth before Noah; he did no more than uproot it from one place and transplant it to land more suitable for vine-growing. The vine thus planted by Noah grew and bore grapes; Noah, having pressed the grapes, drank their juice and became drunk. Rabbi Siméon said: This verse contains a mystery of Wisdom. When Noah applied himself to probing the sin that had caused the first man to fall—not in order to commit the same sin in his turn, but rather with the intention of healing the world—and when he perceived his inability to
This is why, to attain his purpose, he pressed the grapes in order to know the nature of the vine. Thus Noah became drunk when he laid bare the divine essence, without having the intellectual strength to fathom it. This is why Scripture says: “He became drunk and appeared naked in his tent,” which means: He lifted a corner of the veil concealing the breach of the world, which was to remain forever secret. Scripture says: “... In his tent (bethokh oholoh).” The word “oholoh” is written with a final He, because it has the same meaning as in the verse: “Remove thy way far from her, and come not nigh the door of her house.” Thus, “in his tent” does not mean in Noah’s tent, but “in the tent of the vine.” Likewise, tradition teaches us that the sin committed by the sons of Aaron, which caused their death, consisted in drunkenness. Now, it is certain that these words of tradition must not be taken literally; for who could have brought wine into the Sanctuary, so that the sons of Aaron could have become drunk there, even supposing they had been shameless enough to drink wine until they were drunk? But, in truth, the drunkenness of the sons of Aaron was not caused by the use of ordinary wine, but by the wine that came from the vine of which we have just spoken, as it is written: “And they offered strange fire before the Lord.” Now, the words “strange fire” have the same meaning as in the verse: “... To preserve thee from the strange woman, from the stranger who uses soft and flattering speech.” Thus, these two words, “strange,” designate the same thing. It is therefore to this kind of drunkenness that the words of Scripture allude: “And he drank of the wine; he became drunk and appeared naked in his tent.” It was this sin of Noah’s that gave power to Ham, the father of Canaan, as we have explained previously; from that moment on, Canaan obtained the power to reign. Since Canaan knew that Noah was a righteous man and that his holiness consisted in chastity (circumcision), he castrated him, as tradition teaches us. Canaan thus deprived Noah of his power. This is why Noah said: “Cursed be Canaan,” since he was the first to bring curses into the world. Noah added: “A servant of servants shall he be unto his brethren.” These words have the same meaning as in the verse: “Thou shalt be cursed above all beasts.” At the end of days, all the guilty shall be saved; but Canaan shall not be; all the guilty shall be delivered; but Canaan shall not. This mystery is not unknown to all those who know the ways and paths of esoteric doctrine.
Rabbi Siméon then began to speak as follows: It is written: “... For I acknowledge my transgression; and my sin is ever before me.” How great should be the care of men not to commit sins before the Holy One, blessed be He. For as soon as a man has sinned, his sin is marked on high and is not effaced except following sincere repentance, as it is written: “Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God.” Observe that, when a man commits a sin for the first time before the Holy One, blessed be He, that sin leaves a stain on high; when he repeats that sin, the mark left on high becomes more apparent; and when he commits the sin for the third time, the stain becomes transparent, that is to say, it becomes indelible, as it is written: “Thine iniquity is marked before me...” Observe that, when David had sinned before the Holy One, blessed be He, with Bathsheba, he feared that his sin had left an indelible mark. Therefore, when the Prophet wished to reassure him, he said to him: “The Lord also hath put away (heebir) thy sin; thou shalt not die.” By
By the word “heebir,” the Prophet wished to indicate to him that the stain left above by his sin had been effaced. Rabbi Abba said to Rabbi Simeon: A tradition teaches us that Bathsheba had been destined to be King David’s wife from the creation of the world. Now, if this be so, why did the Holy One, blessed be He, allow Bathsheba to marry Uriah the Hittite? Rabbi Simeon answered him: Such are the ways of the Holy One, blessed be He; even when a woman is destined to be the wife of a certain man, God allows another to marry her before the appointed time of her marriage to the man predestined for her. But as soon as that time arrives, the first husband disappears, so that the other may marry the woman destined for him. God could prevent the first marriage by causing the first man to die at the very moment when he is about to marry a woman destined for another. But it is displeasing to the Holy One, blessed be He, to cause a man to die before the day when his departure is absolutely necessary. Such is the mystery that governed Bathsheba’s marriage to Uriah the Hittite before she was married by David. Ponder these words, and Thou shalt discover their exact meaning. Likewise, one may ask for what reason the Holy Land was given as an inheritance to Canaan before the arrival of the Israelites. But, reflecting upon the words I have spoken to Thee, Thou shalt find the explanation of this occurrence, which is governed by the same mystery as David’s marriage to Bathsheba. Observe that, despite his confession and his repentance, David never forgot his sins, and especially the one he committed with Bathsheba; he was ever fearful that one of his sins might be brought against him as an accusation in an hour of danger; therefore he was never able to banish from his thoughts the sins he had committed. According to another version, the words: “… For I acknowledge mine iniquity” mean: I know the havoc wrought in Heaven by each of the sins of men. Scripture adds: “… And my sin is ever before me.” Scripture uses the word “uhatathi,” which expresses “my diminution” as well as “my sins”; it alludes to the moon’s indentation (the trace of the impurity that reigns in the world), which was not to disappear until the advent of Solomon; only then did the moon become full, the world give forth a fragrance, and Israel begin to enjoy a peaceful life, as it is written: “In Judah and in Israel every man dwelt without fear, each under his vine and under his fig tree.” Although the trace of sins had been somewhat effaced during Solomon’s reign, it had not been entirely effaced; and this is what led David to say: “… And my sin is ever before me.” For impurity will not disappear entirely from the world until the day of the Messiah’s coming, at the end of days, as it is written: “And I will destroy the unclean spirit from off the earth.”
It is written: “He was a mighty hunter before the Lord.” Hence came this proverb: “A mighty hunter before the Lord, like Nimrod.” Observe that Nimrod was mighty because he wore Adam’s garments; it was by means of these garments that he knew how to corrupt men. Rabbi Eleazar said: Nimrod seduced men and caused them to fall into idolatry; and all this by means of his garments, through which he ruled over the world. Since he claimed that he governed the world, men worshipped him. Why was he called Nimrod? Because he rebelled against the heavenly King; he stirred up rebellion above and rebellion below. It was by means of his garments that he ruled over the other men of the world, became their sovereign, and rebelled against his Master, claiming that it was he who governed the world; and, by dint of seducing men, he turned them away from their duties toward the Master of the universe. Rabbi Simeon said: The colleagues discern in this expression, “Adam’s garments,” a hidden meaning containing a supreme mystery.
It is written: “And the whole earth was then of one language and of one manner of speech.” Rabbi Simeon opened one of his discourses in the following manner: It is written: “When the house was being built, it was built of stones that had already been hewn and finished, so that neither hammer, nor axe, nor the sound of any instrument was heard in the house while it was being built.”
Why does Scripture say: “When the house was being built...,” as though it were building itself? Was it not Solomon and his many artisans who built it? But these words find their explanation in the same way as the words require: “Thou shalt also make a candlestick of the purest gold; it shall be made of beaten work.” Now, since the candlestick must be made of beaten work, why does Scripture say “it shall be made,” as though it were to make itself? But the truth is that, by a miracle, all these works were accomplished of themselves. When Solomon wished to begin his works, he showed the artisans works to be done which they had never known how to do before. And how did they know how to do them? By means of the blessing of the Holy One, blessed be He, which descended upon their hands. That is why Scripture says: “When the house was being built...”; for indeed, it was building itself. God taught the artisans how His house was to be made. The artisans constantly had before their eyes a plan traced by a supernatural hand; and, for as long as the work lasted, they did not turn their eyes away from it, but followed it point by point, until the house was completed.
Scripture adds: “... It was built of stones that were already all hewn (schelemah) and finished.” The word “schelemah” is written without a Yod, contrary to the general rule; this is to indicate to us that the stones were hewn of themselves; this is also indicated by the following word, “masa”; this latter word indicates to us that the artisans working on the construction of the Temple moved their arms without knowing what they were doing, and that the work was accomplished of itself. Here Scripture uses the word “masa”; and elsewhere it is written: “... That thou mayest use it to assemble all the people when it is time to set out.” Scripture adds: “... So that neither hammer, nor axe, nor the sound of any tool was heard in the house while it was being built.” Since everything was done in a supernatural manner, it is not surprising that the artisans had no need to utter a single word while they worked, or to make use of any tool.
Rabbi Simeon said further: How precious are the mysteries of esoteric doctrine! Happy is the lot of those who apply themselves thereto, that they may know the way of truth! Scripture says: “... When the house was being built.” When the Holy One, blessed be He, desires to be glorified, He brings forth His glory from the region of “Thought,” a region unknown to any other than Himself, and causes it to enter the region of the “Larynx,” an abiding source, by virtue of the mystery that is the breath of life. When “Thought” rests in that region, it is called the “Living God,” as it is written: “And the Lord Himself is the true God, the living Elohim, the everlasting King.” The three principal elements of nature are fire, air, and water. These three elements, when decomposed, are capable of being transformed into one another. Likewise, “Thought” and the “Word” are but the same essence; it is “Thought” viewed through one region, and the “Word” viewed through another region. In order that Jacob might become a perfect man, God had to reveal Himself to him through the “Word,” just as a man, in order to communicate his thought to another man, must transform his idea into words, so that the sound produced by moving lips may make known to his hearer the idea which, enclosed within thought, remains otherwise incommunicable. Thus, in order that the Sanctuary of God may exist upon earth, it is indispensable that God reveal Himself therein through His “Word,” which alone is communicable. This is why Scripture said: “... When the house was being built.” It does not say: “... When the house had been built,” but: “... When the house was being built”; for in truth it was being built throughout the whole time of its existence.
The words: “It was built of stones that were already all hewn (schelemah)” have the meaning that we gave them previously. It is this mystery to which the words of Scripture allude: “Go forth, ye daughters of Zion; and come behold King Solomon with his diadem wherewith his mother crowned him on the day of his wedding.” Finally, Scripture adds: “... And finished (masa),” a term which also means “transported,” signifying that Thought has gone forth from its region and manifests itself outwardly; it has descended from above to below. By the words: “... So that neither hammer, nor axe, nor any tool was heard in the house, while it was being built,” Scripture means the lower degrees, all of which draw their sustenance only from above; now, Scripture teaches us that at the moment when the union of “Thought” with the “Word” takes place, none of the lower degrees is present. Thus, all the worlds subsist through this mystery, through this union; and no discord exists in all the worlds. After each has received its share, all develop and proceed toward the place appointed to them. Observe that Scripture says: “And the whole earth was then of one language, and of one manner of speech.”
Then she adds: “And since these words had gone forth from the side of the East (miqedem)...” The word “miqedem” designates Him Who is the First of the world. Scripture then adds: “And they found a plain in the land of Sennaar.” Since they had separated themselves from Him Who is the First of the world, unity among them was no longer possible; and they scattered to all corners of the world; for true unity can exist only so long as one remains attached to the supreme King. But, one might perhaps object, it is nevertheless written: “And a river went out of Eden to water the Garden; and from thence that river divides into four streams.” Thus, division is found even in the neighborhood of God; since the river that goes out of Eden divides into four streams. To this we shall reply that this river does indeed divide as soon as it goes out of Eden; but, so long as it remains there, it is not divided at all. Such is the meaning of the words of Scripture: “And the whole earth was then of one language, and of one manner of speech,” which means that union among men had been perfect so long as they had remained attached to God, Who is the First of the world. But as soon as they had departed from the Holy One, blessed be He, Scripture says: “And since these peoples had gone forth from the ‘First’ (miqedem), they found a plain in the land of Sennaar,” which means that they had strayed from the Godhead. Observe that Scripture says of Nemrod: “And the chief city of his kingdom was Babel.” Scripture means that Nemrod, having striven to lead men out of the kingdom of the God on high into that of another, achieved as his first result the bringing of confusion and disunion among men. For it was as a result of Nemrod’s seductions that men came to what Scripture calls “finding a plain in the land of Sennaar,” which means that men resolved in their hearts to withdraw themselves from the heavenly kingdom and accept the other kingdom.
It is written: “And they said one to another: Come; let us make us a city and a tower whose top may reach unto heaven; and let us make our name famous.” Rabbi Hiyâ began one of his discourses in the following manner: It is written: “And the wicked are like a troubled (nigrasch) sea.” Is there, then, a troubled sea? Yes; for when the tempestuous sea goes beyond the bounds assigned unto it and continues on its uncertain course, like a ship deprived of its rudder, it is designated in Scripture by the word “troubled”; for, in such a case, it is truly driven from its domain. In this case it resembles a man who, drunk with wine, cannot stand upright and staggers at every moment. For
To explain the reason for what has preceded, Scripture adds: “...Which cannot be quiet, and whose waters cast up mire and dirt.” Scripture means: As the sea, so long as it is calm, hides its mire in the depths of its waters, and casts it beyond its shores only when it is troubled and driven from its domain; so, as long as man remains attached to God, Who is his true domain, every impure thought is hidden and stifled in the depths of his heart. But as soon as he leaves his domain and, like a man drunken with wine, begins to stagger, he casts the mire out of his mouth. And as the foul words issue from the mouths of these guilty men, their rage increases; for the impure words they utter, having a reflexive effect, end by defiling them completely. Observe that Scripture says: “Go to; let us build us a city and a tower whose top may reach unto heaven.” Whenever Scripture uses the term “habah” (go to), it indicates only a mere project, one impossible even in the eyes of those who conceived it. Therefore Scripture says: “Let us build us a city and a tower whose top may reach unto heaven.” Only their blindness and their evil desire to rebel against the Holy One, blessed be He, could have inspired them with so senseless a project. Rabbi Abba said: It is true that the idea itself was senseless; but the plan devised by these guilty men was marked by ingenious perversity. For these men wished to leave the heavenly domain for that of Satan, and thus to substitute a foreign glory for the glory of God. The words: “Go to; let us build us a city and a tower...” conceal a supreme mystery. Observe that, when these guilty men had reached the plain of the land of Sennaar, which means the foreign kingdom, and had seen the nature of that kingdom (a kingdom that extends over all the fish of the sea), they said to themselves: We prefer to remain here, for we shall have immediate pleasures and delights. Then they said: “Let us build us a city and a tower whose top may reach unto heaven.” This place shall be the object of our worship, and no other. Why ascend on high, since we can derive no profit from it? Here below everything is ready. And they added: “Let us make us a name.” The word “name” (schem) means a divinity: Let us make us a divinity whom we shall worship here, and then we shall not be scattered over the whole earth.
It is written: “And the Lord came down to see the city and the tower which the children of Adam were building.” This is one of the ten times that the Shekhinah descended upon the earth. Why does Scripture say: “And the Lord came down to see the city and the tower”? Had He not seen them before He came down? The truth is that Scripture means: to exercise His severity upon the guilty; for the word “to see” (liroth) means “to exercise severity,” as it is written: “May the Lord see this and judge it.” Scripture says: “... To see the city and the tower.” These words require close examination; for why does Scripture say: “... To see the city and the tower,” instead of saying: “... To see the men”? The truth is that when the Holy One, blessed be He, casts His gaze upon men to exercise severity among them, He begins with those who are most conspicuous, and only afterwards does He look upon the humble. Therefore Scripture says: “... To see the city and the tower which the children of Adam were building.” Why does Scripture say “children of Adam,” instead of simply saying “the men”? Scripture says “children of Adam” because these guilty ones acted after the example of Adam, who also had rebelled against his Master and brought death into the world. Scripture uses the word “were building”; for these guilty ones spoke of actually building; and they wished to rebuild heaven (transform the world).
Rabbi Simeon began one of his discourses as follows: It is written: “Thus saith the Lord God: The gate of the inner court, which looketh toward the east (qadim), shall be shut during the six working days; but on the Sabbath day it shall be opened; and it shall also be opened on the day of the new moon.” This verse calls for close examination; for it contains the mystery spoken of previously. Why must the Sanctuary remain shut during the six working days and be opened only on the Sabbath day?
And the first day of the month? It was to remain closed during the six working days, so that the profane should not make use of what is sacred. Therefore the gate was opened only on the Sabbath day and on the first day of every month; for on those days it was only the Holy One who made use of the Holy, and the moon united with the sun, receiving its light. Observe that the gate of the court of the Sanctuary remained closed during the six days of the week, because during those days it is the world below that seeks to draw heavenly sustenance to itself. Thus it is during those days that the spirit of the demon reigns in the world, except in the land of Israel. And why does it not reign in the land of Israel during those days? Precisely because the gate of the court of the Sanctuary remains closed to it, whereas on the Sabbath day and the day of the new moon the gate remains open, because on those days the spirit of the demon, being obliged to remain hidden, does not reign in the world. And the whole world is filled with great joy and draws its sustenance from above; and the demon has no power. But one might ask: During the days of the week, does the demon reign alone in the world? To this we reply: Before the demons begin to rule the world, God looks upon it; but He manifests Himself to nourish the world from His Sanctuary only on the Sabbath days and the days of the new moon; and all the other days are attached to the Sabbath, and it is from it that they draw their sustenance; for on the Sabbath day all the gates are open, and all that is above and below rests. Observe that Scripture says: “And the Lord came down to see (liroth) the city, etc.” Scripture means that the Lord came down from His sacred degree to a profane degree to see the buildings erected and worshipped by those guilty ones. Rabbi Isaac was often wont to sit at the feet of Rabbi Siméon. He once asked him: How could those men have committed so foolish an act as to rebel against the Holy One, blessed be He? What makes the matter still more astonishing is that they all followed the same perverse thought! Rabbi Siméon answered him: We know by tradition that by the words “And they journeyed from the East” Scripture means that they left the upper world for the lower, the land of Israel to go and settle in Babel. They said: Here is the place where we can attach ourselves; let us make a name for ourselves—that is, let us secure the support of him who rules below, the demon. For when severity rules over the world, we shall have a place in which to protect ourselves. And it is from here that the world will draw its sustenance; for it is difficult for the world to draw its sustenance from above. Let us do even more: let us ascend to heaven and make war against God, so that He may no longer destroy the world by a flood, as He has already done once.