It is written: “And Abram went down into Egypt to sojourn there for a while.” Why did he go to Egypt? Because Egypt is likened to the Garden of the Lord, as it is written: “… like the Garden of the Lord, like Egypt.” For the Garden of Eden has a river flowing along its right side, as it is written: “The name of the one is Pishon: it is the one that flows around the whole land of Havilah, where there is gold.” Since Abraham had known the mystery of the Garden of Eden, and had absolute faith in God, he wished to know all the scales below, which correspond to the scales above; and since Egypt lay to his right, he went down into Egypt. Mark that famine never afflicts the earth except when heavenly mercy separates from heavenly rigor.
It is written: “And as he drew near to enter Egypt.” Rabbi Eleazar asked: Why does Scripture use the term “hiqrib,” instead of “qarab”? But, just as the word “hiqrib” in the verse, “And when Pharaoh drew near… (hiqrib),” is explained in this way: When Pharaoh brought the Israelites near to God, by compelling them through his oppression to do penance, so the word “hiqrib,” which Scripture uses here, signifies that Abraham drew near to the Holy One, blessed be He, in a seemly manner. And Scripture adds: “…To enter Egypt,” that is to say, Abraham attached himself all the more to God, as he was about to enter Egypt, where he would witness the evil deeds of those men who stood on the lowest rung, and where he would need great strength to keep himself apart from those men, as well as from the worship of idols which they practiced. Rabbi Yehuda said: Observe that it was as a consequence of Abraham’s sin in going down to Egypt without God’s permission that his descendants were oppressed there for four hundred years. For Scripture tells us only that Abraham went down to Egypt; but it does not tell us that God had…
It had been ordained that He should go down to Egypt. Accordingly, from the very first night of his entry into Egypt, he had to suffer on account of Sarah. It is written: “And he said unto Sarai his wife: I know now that thou art fair.” Did Abraham not know before that his wife was fair? Why, then, did he say “now”? But this has already been explained in this way: Abraham and Sarah had always lived so chastely and so holily that He had never looked his wife in the face. It was only as they drew near to Egypt that Sarah lifted a corner of her veil, and Abraham saw that she was fair. According to another interpretation, the meaning of these words is as follows: Travel usually alters a man’s appearance, whereas Sarah had retained the freshness of her countenance without any alteration, despite the journey; this is what made Abraham say: “I see now that thou art fair.” According to yet a third version, Abraham saw that the Shekhinah was with Sarah; that is why he said: “I see now that Thou art fair.” Therefore Abraham resolved to say to Sarah: “Say, I pray Thee, that Thou art my sister.” The word “sister” has two meanings: first, its literal meaning; and secondly, the meaning it has in the verse: “Say unto Wisdom: Thou art my sister.” Thus the word “sister” designates the Shekhinah, who was with Sarah. Abraham therefore did not make Sarah lie when he entreated her to say that she was his sister; for, since she was with the Shekhinah, and the Shekhinah is the sister of all men, she was necessarily Abraham’s sister. The proof that this interpretation is correct lies in the similarity of the words. In the preceding verse, Scripture says: “Say unto Wisdom: Thou art my sister (ath)”; and here Scripture says: “Say, I pray Thee, that Thou art my sister (ath)”; and elsewhere it is written: “Thou shalt speak unto us (ve-ath).” And Abraham added: “... That it may be well with me for thy sake.” Abraham addressed the Shekhinah, saying to Her: “... That the Holy One, blessed be He, may do good unto me for thy sake.” And Abraham added: “... And that my life may be preserved for thy sake.” Abraham addressed these words once again to the Shekhinah; for it is only if a man leaves this world in the grace of the Shekhinah that he is deemed worthy of eternal life. Scripture says: “Say, I pray Thee, that Thou art my sister.” Rabbi Yessa said: It is certain that Abraham knew the licentiousness of all the Egyptians; now, since he knew all this, why did he not fear for his wife, and take another way, without entering Egypt? It was because he had seen the Shekhinah with Sarah; and this was what reassured him as to her fate.
It is written: “And when Abram had entered into Egypt, the Egyptians saw that this woman was very fair.” Rabbi Yehouda said: Abraham had hidden his wife in a chest, which the Egyptians opened to see whether it contained merchandise liable to customs duties. As soon as they had opened the chest, a light like that of the sun spread forth; therefore Scripture says: “The Egyptians saw that this woman was very fair.” Why does Scripture say “very fair”? It tells us that the Egyptians saw another figure in the chest; for even after they had brought Sara out of the chest, they still saw the figure therein as before. This explains the apparent redundancy of Scripture: “The Egyptians saw that this woman was very fair”; and afterwards it is repeated: “And the people of Pharaoh’s court saw Sarai and praised her before Pharaoh.” This is explained by the tradition we have just related: first, the Egyptians saw Sara in the chest; and afterwards they saw therein the figure that appeared there even after Sara had been taken out; and this was what moved them to praise her before Pharaoh. Rabbi Isaac said: Woe to the wicked of the world, who neither know nor pay any heed to the works of the Holy One, blessed be He, and who do not perceive that all the events that come to pass in the world are ordained beforehand by the Holy One, blessed be He, Who knows beforehand what shall come to pass in the future, as it is written: “I am He that declareth from the beginning what shall only come to pass at the end of the ages, and that foretelleth things long before they are done.” Thus God first brings about events that seem insignificant, and whose consequences remain hidden from the eyes of men; afterwards, He causes other events to come to pass which seem to men of the utmost importance, yet are only the natural consequence of the first, which prepared them. Observe that had Sara not been brought before Pharaoh, he would not have been chastised; now, the plagues with which God had just smitten Pharaoh were forerunners of the plagues with which God later smote the Egyptians. Here Scripture uses the term “great”; and elsewhere it is written: “And the Lord wrought before our eyes in Egypt great miracles and terrible wonders against Pharaoh and against all his house.” From this likeness of words we infer that, just as the number of the plagues alluded to in this latter verse was ten, so the number of the plagues with which God smote Pharaoh on account of Sara was ten. Just as the Holy One, blessed be He, wrought miracles for Israel during the night, at the time of their departure from Egypt, so were the miracles wrought for Sara during the night.
Rabbi Yessa opened one of his discourses in the following manner: It is written: “And Thou, O Lord, art my protector and my glory; and Thou liftest up my head.” David said to God: Though all the men of this world should make war against me, I would not fear them, seeing that “Thou art my protector.” Observe that the Psalmist uses the term “my protector.” David once said to the Holy One, blessed be He: Master of the Universe, why is there not among the blessings which Israel addresses to Heaven one that ends with my name, as is the case with Abraham, to whom Thou saidest: “I am thy protector,” and whose name ends one of the eighteen blessings which Israel addresses to God in each of its prayers, the wording of which is as follows: “Blessed art Thou, O Lord, the protector of Abraham”? The Holy One, blessed be He, answered David: Abraham had long ago been searched and put to the test by Me, and I found him utterly faithful; therefore I permitted one of the blessings to end with his name. But thee I have not yet put to the test; therefore thy name cannot yet appear at the end of any blessing. David replied: “Try me, O Lord, and search me; try my reins and my heart as by fire.” But after committing his sin with Bathsheba, David remembered the words he had once spoken to the Holy One, blessed be He; and he cried out: “Thou hast tried my heart, and visited it in the night; Thou hast tested me, and found nothing; I would that my mouth had not spoken.” David thus said to God: I had asked: “Try me, O Lord,” and Thou hast tried my heart. I had asked: “Try my reins and my heart as by fire,” and Thou hast tested me by fire. But “and found nothing,” that is, Thou didst not find me as I ought to have been. “I would that my mouth had not spoken,” that is: it would have been better for me never to have asked to be put to the test. Yet, despite David’s weakness, there is nevertheless a blessing that ends with the words: “Blessed art Thou, O Lord, the protector of David.” Therefore David said: “And Thou, O Lord, art my protector and my glory; and Thou liftest up my head.” This favor, David added, is so precious to me that I rejoice in it as in a crown.
It is written: “And Pharaoh gave his men orders to take care of Abram; and they led him out of Egypt, with his wife and all that he possessed.” Observe that the Holy One, blessed be He, protects the righteous, so that no man may harm them. It was likewise the Holy One, blessed be He, who protected Abraham and prevented the Egyptians from doing him harm, either to him or to his wife. Observe that the Shekhinah did not leave Sara throughout the whole night. Each time Pharaoh approached Sara, an angel from heaven came and smote him; and each time Sara said to the angel: Smite him, the angel smote him. But Abraham trusted in his Master, that no man could harm Sara. Of a man of such faith does Scripture say: “The righteous is bold as a lion and fears nothing.” By placing Abraham in such a situation, the Holy One, blessed be He, put him to the test, to see whether his faith would not be shaken. Rabbi Isaac said: Observe that it was precisely because the Holy One, blessed be He, wished to put Abraham to the test that He did not tell him to go to Egypt; rather, he waited for Abraham to go there of his own accord, so as not to give men cause to reproach god; for they would surely have said: god Himself had sent Abraham to Egypt, and yet He did not spare him the anguish he had to endure on account of Sara!
Rabbi Isaac began one of his discourses as follows: It is written: “The righteous shall flourish like the palm tree, and multiply like the cedar of Lebanon.” For what reason is the righteous man compared to a palm tree? Because, just as a palm tree that has been cut down needs a long time to grow again, so, when a righteous man departs from the world, a long period of time passes before another takes his place. Another reason for this comparison may also be given: Just as the palm tree thrives only when planted male and female, that is to say, when a male tree is planted beside a female tree, so the righteous man is always accompanied by a righteous woman, as in the case of Abraham and Sara. Scripture adds: “... And shall multiply like the cedar of Lebanon.” For, just as the cedar of Lebanon rises above all the other trees, so that the other trees stand beneath it, so the righteous man rises above other men, so that all men are under his protection. The world subsists only by the merit of a single righteous man, as it is written: “And the Righteous One is the foundation of the world.” It is upon a single Righteous One that the world is founded, upon whom it rests and by whom it was created. Rabbi Yehuda objected: Yet we know from a tradition that the world is founded upon seven
columns, as it is written: “Wisdom hath builded her house; she hath hewn out her seven pillars.” Rabbi Yossé answered him: Indeed, the world rests upon seven pillars; but these seven pillars themselves are upheld only by the Just, who waters the world, satisfies the world, and nourishes all creatures. It is of this Just One that Scripture says: “Say ye of the Just, that it is well with him; for they shall eat the fruit of their doings”; and elsewhere it is written: “The Lord is good and merciful unto all; and His mercy is over all His works.” Rabbi Isaac said: The verse, “And a river went out of Eden to water the Garden,” signifies the Pillar upon which the world is founded; it is this river that waters the Garden of Eden; and by virtue of this watering, the Garden bears fruit, and all the plants it contains flourish in the world. These fruits likewise uphold the world and preserve the doctrine. What is meant by these fruits? They are the souls of the righteous, which form the fruits of the works of the Holy One, blessed be He. For this reason, every night the souls of the righteous ascend to heaven, and at midnight the Holy One, blessed be He, comes into the Garden of Eden to delight in their company. With what souls does the Holy One, blessed be He, delight? Rabbi Yossé answers: With them all, both those that still sojourn in this lower world and those whose dwelling is fixed forever in heaven; with all these souls the Holy One, blessed be He, rejoices at midnight. Observe that the world above needs the impulse of the lower world in order to bestow its favor upon it. And when the souls of the righteous depart from this world and ascend to the higher regions, they are all enveloped in the supreme Light of immense splendor; and the Holy One, blessed be He, cherishes them and delights in their company, for they are the fruits of His works. Therefore the Israelites, who possess holy souls, are called the children of the Holy One, blessed be He, as it is written: “Ye are the children of the Lord your God.” The righteous are in truth the children of God, seeing that their souls are the fruit of His works.
Rabbi Yessa asked: How can the Holy One, blessed be He, take delight in the souls that still sojourn in this lower world? Rabbi Yossé answered him: At midnight, all the righteous who love truth rise and devote themselves to the study of the doctrine and to the praises of the Lord. Now, we have already learned that the Holy One, blessed be He, together with all the righteous who sojourn in the Garden of Eden, listen to the voice of him who devotes the midnight hour to the study of the doctrine and to praises. All those who act thus are deemed worthy of that ray of light which God pours upon them the following day, as it is written: “The Lord sendeth forth His mercy by day, and at night I sing unto Him a song.” For this reason, the praises offered unto God during the night are perfect. Observe that at the hour when the Holy One, blessed be He, slew the firstborn of the Egyptians, the Israelites shut up in their houses sang hymns and songs of thanksgiving. Observe that King David was wont to rise at midnight; for one cannot suppose that David remained in his bed and sang hymns; it is clear, rather, that he rose to praise God, as it is written: “I rise in the midst of the night to praise Thee.” Thus David rose to sing His praises while standing. As a reward for this deed, David’s kingdom shall endure for ever; and even in the days of the King Messiah, David shall remain king. For we know by tradition that the King Messiah shall bear the name of David, whether he be among the living or among those who shall rise again. By rising at midnight, David, as it were, awakened the morning hour, whereas ordinarily it is the break of day that awakens a sleeping man, as it is written: “Awake, my glory; awake, psaltery and harp: I will awaken the morning.” Observe that during the night which Sara spent in Pharaoh’s house, the supernal angels appeared to sing praises and songs of thanksgiving before the Holy One, blessed be He. The Holy One, blessed be He, said unto them: Go ye all into Egypt and smite him whom I purpose to smite later.
in a still more terrible manner. Therefore the Scripture adds: “And the Lord smote Pharaoh and his house with very great plagues...” Observe that the Scripture says: “And Pharaoh called Abram...” How did Pharaoh know that Abraham was the husband of the woman whom he had in his house? It is quite understandable that Abimelech called Abraham, since God had said to him in a dream: “Restore this woman to her husband now, for he is a prophet.” But how could Pharaoh know that the woman whom he had in his house was married and that she was Abraham’s wife? Rabbi Isaac answers: The Scripture says: “And the Lord smote Pharaoh and his house with very great plagues because of Sarai, Abram’s wife.” At the moment he was smitten, Pharaoh heard a voice saying: “Because of Sarai, Abram’s wife.” Thus, although God had not spoken to him, as was the case with Abimelech, Pharaoh learned from these few words that he heard that Sara was Abraham’s wife. Therefore the Scripture says: “And Pharaoh called Abram and said unto him, etc.”
It is written: “And Pharaoh gave orders to his men to take care of Abram.” Why? So that no one might do them any harm. Scripture adds: “And they conducted him away with his wife and all that he possessed.” Scripture means that they conducted Abraham as far as the border of Egypt. Thus the Holy One, blessed be He, said to Pharaoh: Thou shalt act likewise toward the descendants of Abraham, as it is written: “And when Pharaoh sent the people of Israel away...”, which means that Pharaoh had accompanied them as far as the borders of his country. Rabbi Abba said: Why was Abraham exposed to the distress of this incident, and for what purpose did God permit it? It was in order that the names of Abraham and Sarah might become famous throughout the world, and even in Egypt, whose inhabitants were the greatest magicians in the world, so that no man could withstand them. Even in that land Abraham grew in stature and was acknowledged as superior to other men, as it is written: “And Abram went up out of Egypt.” In what direction?—Toward the South. Rabbi Siméon said:
Note that all these words conceal a mystery of Wisdom. Scripture indicates, by the words, “And Abram went down into Egypt,” and by these, “And Abram went up out of Egypt,” that although Abraham had gone down to learn fully the occult science of the Egyptians, he did not allow himself to be seduced by it nor did he become attached to it, but returned to the worship of his Master. He did not allow himself to be seduced, as Adam was, who likewise went down to know evil, but was seduced by the serpent and brought death upon the inhabitants of the world. Nor did he allow himself to be seduced as Noah was, who also went down to know evil, but succumbed to it, as it is written: “And he drank of the wine, and was drunken, and appeared naked in his tent.” Scripture says: “Oholoh,” with a Hé at the end, which signifies that Noah appeared naked in the tent of the Shekhinah. But, concerning Abraham, Scripture says: “And Abram went up out of Egypt,” which means that after penetrating the secret of evil, Abraham returned to good and did not remain attached to the evil to which he had gone down. If Abraham had the strength to penetrate the secret of evil without being seduced by it, it was thanks to the Wisdom to which he had closely attached himself. Scripture adds: “... And he went toward the South.” By the word “South,” Scripture denotes the higher degree to which Abraham was attached before going down to penetrate the secret of evil, as it is written: “Abram went on still farther, ever journeying and advancing toward the South.” By this word “South,” Scripture denotes the higher degree toward which Abraham was making his way; likewise, when Scripture says that, upon going up out of Egypt, Abraham went toward the South, it means that after going down to know the secret of evil, Abraham resumed his path toward the higher degree.
Mark the mystery of this matter: had Abraham not spent some time in Egypt, he would not have deserved, in the eyes of the Holy One, blessed be He, to have dwelt among sinners without adopting their evil ways. Likewise, the descendants of Abraham would never have been constituted as one people had they not first been tried in Egypt; and, lastly, had the Holy Land not belonged to Chanaan before becoming the heritage of Israel, it would not later have been favored as the land preferred by the Holy One, blessed be He. All these things are prompted by the same reason.
Rabbi Simeon was once travelling. Rabbi Eleazar, his son, Rabbi Abba, and Rabbi Judah prepared to accompany him. Before setting out, Rabbi Simeon exclaimed: “I am amazed that men pay no heed to the words of the doctrine and remain ignorant of that which constitutes the foundation of the world.” After speaking thus, Rabbi Simeon continued in the following manner: It is written: “My soul desireth Thee in the night, and my spirit seeketh Thee when I awake at the break of day.” This verse has already been explained in a certain way; but here is another interpretation. Observe that, when a man goes to bed, his soul leaves him and ascends on high; but although all souls leave those who sleep, not all succeed in beholding the face of the heavenly King. When the soul leaves the body, it leaves behind only its shadow, just enough to sustain the life of the body. It then seeks to ascend to the place of its origin; it passes through many regions, climbing from one rung to another; along its way, it comes into contact with the impure powers that constantly surround the sacred regions. If the ascending soul is pure, and has committed no act on the preceding day capable of defiling it, it rises above these impure powers and succeeds in reaching its goal. But if it is impure, the impure powers halt it on its way, and it can ascend no higher. While it is detained in the regions of the impure powers, they foretell to it things of the near future, and sometimes they also mock it and show it false things. Thus the soul remains mingled with the impure powers throughout the night, until the moment when the man awakens; at that instant, it returns to its place.
Blessed is the lot of the righteous, to whom the Holy One, blessed be He, reveals these mysteries in a dream and gives them a glimpse of the future, so that they may take shelter from severity. But woe to the guilty of this world, who defile body and soul. Mark that the souls of those who have not defiled their bodies rise during sleep and traverse the first higher regions, without attaching themselves to the impure powers that swarm there. Having passed beyond this space, they rise higher and come to behold the glory of the heavenly King and to visit His palaces. A man whose soul arrives each night in this supreme region is certain to share in the life to come; for the souls that reach it are those that burn with the desire to draw near to the Holy One, blessed be He, and that never attach themselves to the impure powers; they seek only the sacred Power from which they emanate. Therefore Scripture says: “My soul desires Thee in the night,” which means: it desires to come near unto Thee and does not allow itself to be enticed by any other power. Mark that Scripture uses the word “naphschi”; for it is the soul in the state of sleep that rises to reach that region from which it emanates, whereas “spirit” (rouah) designates the soul in the waking state, as it is written: “My soul desires Thee in the night.” Thus, the word “nephesch” designates the soul in the state of sleep. And Scripture adds: “… And my spirit seeks Thee when I awake at break of day.” Thus “rouah” designates the soul in the waking state. But let no one imagine that “nephesch” and “rouah” are two different essences; this is not so; they form but one and the same essence, since they can exist only united one to the other. Above “nephesch” and “rouah” there is a higher essence that rules over them; and this essence is called “neschama” (soul). These ladders of the spirit of man are the image of the mystery of Wisdom; for when one contemplates the degrees of the human spirit, one sees at the same time the degrees of supreme Wisdom. Thus, the “neschama” enters between “nephesch” and “rouah,” with which it unites. When it is the
“Neschama,” which has preeminence, is that by which man is called “holy,” since he conforms entirely to the will of the Holy One, blessed be He. “Nephesch” is the lower degree; it is the support of the body, which it nourishes; it cannot exist save united with the body, and the body cannot exist save united with it. Then it becomes the pedestal of “rouah”; “rouah” is therefore above “nephesch” united with the body, as it is written: “Until the Spirit (rouah) be poured upon us from on high...” When man possesses “nephesch” and “rouah,” he becomes capable of receiving “neschama,” so that “rouah” becomes the pedestal of “neschama.” “Neschama” is an essence far superior to “nephesch” and to “rouah,” and also more secret than the other two. It follows, therefore, from what has been said above, that man’s body serves as a pedestal to another pedestal, which is “nephesch”; this other pedestal serves “rouah”; and “rouah” in its turn serves as a pedestal to “neschama.” Let one study these degrees of the human spirit deeply; and therein shall he discover the mystery of eternal Wisdom; for it is eternal Wisdom that formed these ladders of the human spirit in the image of the Supreme Mystery. Observe that “nephesch” is the lowest ladder, attached to the body, just as the lower part of a candle’s flame, whose color is dark, remains ever attached to the wick and can exist only united with it. When this dark flame has attached itself to the wick, it becomes a pedestal for the upper part of the flame, which is white; and when these two parts of the flame are united together, they give rise to the upper and imperceptible flame that rests upon the white flame. Thus, just as the body of man, the wick serves as a pedestal to another pedestal, which is the black, or dark, flame; this other pedestal serves the white flame, and this in its turn serves as a pedestal to the imperceptible flame that rises above it. When the light is composed of all these parts, the radiance it sheds is perfect; likewise, the man endowed with these various degrees of spirits is called “holy,” as it is written: “He hath made known all that we may desire to know of Him among the saints that are upon the earth.”
For the supreme Mystery likewise consists of ladders like those of the spirit of man. Observe that when Abraham entered the Holy Land, the Holy One, blessed be He, appeared unto him, as it is written: “Abram erected in that place an altar unto the Lord, Who had appeared unto him.” It was at that moment that Abraham received the “nephesch”; and he erected an altar to the degree of the divine essence corresponding to that degree of the human spirit. Then Scripture adds: “Abram went on farther, journeying ever onward and advancing toward the South,” which means: he received the “rouah.” And at last he reached the supreme ladder, where he received the “neschama,” as it is written: “And he erected in that place another altar unto the Lord.” Thus Scripture speaks here of the “Lord” (Jehovah), without following His name with the relative clause: “Who had appeared unto him,” as in the preceding verse, because this name denotes that degree of the divine essence which corresponds to the “neschama.” This degree of the divine essence is the secret of secrets. Knowing thereafter that he must be purified, that is, put to the test, in order to merit the halo of the higher ladder, Abraham descended without delay into Egypt, which means: he descended from the height of his holiness to examine more deeply the kingdom of Satan. Despite this descent into the lower regions, Abraham did not allow himself to be seduced by the impure lights. Purified by this trial, Abraham returned to the height of his holiness. Therefore it is only after he had been purified that Scripture says: “And Abram went up out of Egypt.” Scripture means: Abraham ascended again to the higher ladder and attached himself anew to the Faith, as it is written: “He went toward the South.” From that moment, Abraham knew the mystery of supreme Wisdom, attached himself to the Holy One, blessed be He, and became the right arm of the world. Therefore Scripture adds: “And Abram was very rich in flocks, in silver, and in gold.” The words: “very rich” denote the east; “in flocks” denotes
the west; “in silver” designates the south; “and in gold” designates the north.
Rabbi Éléazar, Rabbi Abba, and all the colleagues drew near to Rabbi Siméon and kissed his hands. Rabbi Abba cried out, weeping: Alas! alas! who will be able to teach the esoteric doctrine with such radiance when Thou hast left this world! Happy is the lot of the colleagues who are granted to hear the words concerning the doctrine that issue from Thy mouth!
Rabbi Éléazar, Rabbi Abba, and all the colleagues drew near to Rabbi Siméon and kissed his hands. Rabbi Abba cried out, weeping: Alas! alas! who will be able to teach the esoteric doctrine with such radiance when Thou hast left this world! Happy is the lot of the colleagues who are granted to hear the words concerning the doctrine that issue from Thy mouth!
Rabbi Simeon continued as follows: Observe that Scripture says: “He returned by the same roads by which he had come,” which means that he returned to the ladder from which he had descended. The word “roads” is written in the singular. What does Scripture intend to teach us by writing the word in the singular, when it is pronounced in the plural? Scripture tells us that Abraham returned to the first ladder that had appeared to him at the outset. This is proved by Scripture’s use here of the word “masao.” And elsewhere it is written: “It was built of a whole and finished stone.” Now these words have already been interpreted. Scripture says: “He returned by the same roads by which he had come,” which means that he ascended all the ladders one after another, as we have said. Scripture added: “... From the South to Beth-El,” in order to prepare his place and attach him to the upper ladder. For, as he went from the South toward Beth-El, Abraham found, midway along his way, the mystery of “Wisdom.” Finally, Scripture says: “... As far as the place where he had formerly pitched his tent.” The word “oholoh” is written with a final Hé. What tent does Scripture designate? The tent of “Beth-El,” which is also called the “whole stone,” as we have said. Scripture adds yet another meaning: “... To the place where the altar was, which he had built at the beginning,” which means: he returned to the degree he had attained at the beginning,
As it is written: “Abram built an altar in that place unto the Lord, Who had appeared unto him.” Therefore Scripture adds: “And Abram called upon the name of the Lord in that place.” For, when he reached this degree, Abraham attained perfect Faith. Observe that, at first, Abraham traversed the ladders, beginning with the last and ever ascending higher, as it is written: “And the Lord appeared unto Abram.” These words designate the first ladder of the divine essence, as is clear from the second part of the verse: “Abram built an altar in that place unto the Lord, Who had appeared unto him.” This ladder is also designated by the name of the “perfect stone,” as we have said. Then Scripture says: “Abram went on farther, journeying continually and advancing toward the South,” which means that he advanced from ladder to ladder, until he reached the South, attained its halo, and made it his inheritance. And finally Scripture says: “And he built another altar there unto the Lord,” without adding any further specification. By the word “Lord” (Jehovah), Scripture designates the higher world. Thus, in descending the ladders, Abraham had to begin with the highest ladder in order to reach the lowest. If one examines closely these ladders to which Scripture alludes, one will discover the mystery of the higher Wisdom. Therefore Scripture says: “He returned by the same roads by which he had come from the South to Beth-El,” which means that he began by descending from the highest degree, designated by the word “South,” which constitutes the right side and forms the foundation of the highest world—in other words, of the supreme Mystery, the Infinite—and, descending from ladder to ladder, he reached Beth-El. Thus Abraham traversed the ladders from above to below. Therefore Scripture adds: “And Abram called upon the name of the Lord in that place,” which means: he perceived the unity of God as he traversed all the ladders. And earlier Scripture had said: “… To the place where the altar was, which he had built before his departure.” For, in descending the ladders, Abraham ended where he had begun before.
It was by traversing the ladders from below upward and from above downward that he obtained the halo, and that the Holy One, blessed be He, became his heritage. Happy the lot of the righteous, for whom the Holy One, blessed be He, serves as a crown, and who, in turn, serve as a crown to the Holy One, blessed be He! Happy their lot in this world, and happy their lot in the world to come! Of them Scripture has said: “And all thy people are a people of the righteous; they shall possess the land for ever.” And elsewhere it is written: “And the path of the righteous is like a shining light, which advances and grows until the perfect day.”
Rabbi Simeon and his colleagues continued on their way. When they came near a forest, they sat down. Rabbi Simeon began to speak as follows: It is written: “Turn Thy gaze upon me, and have compassion upon me.” This verse merits examination; and we have already spoken of it in several places. This verse contains mysterious words. David says: “Turn Thy gaze upon me (Elaï).” Why did David speak in this manner? David yearned for the degree that was to constitute his crown. Therefore he says next: “Give Thy strength unto Thy servant.” By the words “Give Thy strength, etc.,” Scripture denotes the supreme Strength, as it is written: “And He shall give strength unto His King.” Who is designated by this word “King,” without further specification? It is the King Messiah. Likewise, when he says here: “Give Thy strength unto Thy servant,” David denotes the King Messiah. David adds: “… And save the son of Thy handmaid.” Was David not the son of Jesse? Why does Scripture speak of his mother, and not of his father? We infer from this that when a man asks something of Heaven and desires that his request be granted, he must express himself in positive terms that admit of no doubt; therefore David said: “… And save the son of Thy handmaid.” Moreover, a tradition teaches us that David here denotes the King Messiah.
Rabbi Simeon continued as follows: Observe that Scripture says: “And there was a quarrel between the herdsmen of Abram and those of Lot.” The word “rib” is written without a Yod, to indicate to us that Lot felt the desire to return to the worship of idolatry to which his countrymen were devoted. This appears from the second part of this verse: “And the Canaanites and the Perizzites dwelt in the land at that time.” How do we know that Lot had returned to the worship of idolatry? We know it from the words of Scripture: “And Lot departed from Qedem.” Now the word “Qedem” designates the First of the world. Here Scripture uses the word “Qedem”; and elsewhere Scripture says: “… And as they journeyed from Qedem.” Just as, in this latter verse, the word “Qedem” signifies the First of the world, so here, in saying that Lot departed from “Qedem,” Scripture means that Lot departed from God, Who is the First of the world.
As soon as Abraham learned Lot’s inclinations, he said to him at once: “Let there be no strife, I pray thee, between me and thee, etc. Depart, I pray thee, from beside me.” Abraham said to Lot: Thou art not worthy to live in my company. Therefore Abraham separated himself from him and would no longer continue to live in his company; for whosoever attaches himself to the guilty ends by adopting their conduct and, moreover, expiates their sins. Whence do we know this? We know it from Josaphat, who had attached himself to Achab and would have expiated the latter’s sins, had not the merit of his ancestors preserved him therefrom, as it is written: “And Josaphat cried unto the Lord, who helped Him.” Therefore Josaphat was afterwards removed from evil company, as Scripture adds: “And God turned them away from him.” This is the reason why Abraham would no longer walk with Lot. Despite all this, Lot would not return to better thoughts, as it is written: “And Lot chose his dwelling toward the Jordan, and he departed from the Qedem,” which means that he departed from God, who is the First of the world, and would not attach himself to the perfect Faith, after the example of Abraham.
Scripture adds: “Abram dwelt in the land of Canaan.” He chose the place of Faith, because he desired to know Wisdom, that he might cleave to his Master. Lot went to the cities that were round about the Jordan; and he dwelt in Sodom. Lot went to dwell with the sinners of the world who had departed from Faith, as Scripture adds: “And the inhabitants of Sodom were before the Lord men utterly given over to vice; and their corruption had waxed exceeding great.” Thus each of them took a different path. Therefore, happy is the lot of the companions who devote themselves day and night to the study of the doctrine, and who thus live in the company of the Holy One, blessed be He! Of them Scripture hath said: “But ye that did cleave unto the Lord your God are alive every one of you this day.”