It is written: “And the Lord said unto Abram, after Lot had separated himself from him, etc.” Rabbi Abba opened one of his discourses in the following manner: It is written: “Jonah resolved to go to Pharsis, to flee from before the face of the Lord.” Woe unto him who believes that he can hide himself from the Holy One, blessed be He, of whom Scripture saith: “It is I Who fill heaven and earth, saith the Lord.” How, then, could Jonah have believed that he could hide himself from God? This is how it was: It is written: “My dove withdraws into the clefts of the rock, into the recesses of the wall.” “My dove” denotes the Synod of Israel. “The clefts of the rock” denote Jerusalem; for, just as the rock is harder than the rest of the soil, so Jerusalem is higher and stronger than the rest of the earth. “The recesses of the wall” denote that part of the Temple which is called the “Holy of Holies” and which constitutes the heart of the world. And therefore Scripture saith: “… Into the recesses of the wall”; for it denotes the Shekhinah, Who dwelt in the Holy of Holies and, like a virtuous wife faithful to her husband, never left Her dwelling, as it is written: “Thy wife shall be like a fruitful vine, leaning against the wall of Thy house, etc.” Likewise, the Synod of Israel never dwelt outside Palestine, except when the Shekhinah Herself was exiled therefrom. And it is precisely because the Shekhinah is exiled from Jerusalem and dwells among the other peoples that those other peoples enjoy great prosperity and great peace.
Observe that, at the time when Israel dwelt in the Holy Land, everything was in its proper state; the heavenly Throne, supported by Israel, was perfect; Israel performed its duties towards God; and its works, cleaving the air, ascended unto God. For Israel alone in the world was able to unite the earth with its duties towards God. Therefore the other peoples, who devoted themselves to idolatry, kept themselves apart from Israel and could not rule over it as they do now, since all the other peoples of the world obtained their sustenance only through Israel.
But, it may be objected, there were nevertheless several pagan kings who ruled the world even during the existence of the Temple! To this we shall reply as follows: Observe that, during the existence of the First Temple, Israel had not yet defiled the Holy Land; thus no people could rule over that land, since all peoples obtained their sustenance only through Israel. But after Israel had defiled the Holy Land through its sins, it—if one may so speak—drove the Shekhinah from Her abode; and She chose another abode. Therefore the other peoples now rule over Israel.
But, it may be objected, there were nevertheless several pagan kings who ruled the world even during the existence of the Temple! To this we shall reply as follows: Observe that, during the existence of the First Temple, Israel had not yet defiled the Holy Land; thus no people could rule over that land, since all peoples obtained their sustenance only through Israel. But after Israel had defiled the Holy Land through its sins, it—if one may so speak—drove the Shekhinah from Her abode; and She chose another abode. Therefore the other peoples now rule over Israel.
Note that the Holy Land is subject to no heavenly chief other than the Holy One, blessed be He, Himself. But at the moment when Israel sinned by burning incense to false gods, it—if one may so speak—drove the Shekhinah from Her dwelling and mingled the false gods with the Shekhinah, who went to dwell among the other nations. This is why the other nations acquired the right to rule over it, because it had burned incense (kethoreth) to false gods. The word “kethoreth” signifies a knot, a bond, a union with false gods. It is because of this union that the other nations rule, that prophecy has ceased, and that all the higher ladders no longer rule in the world; and dominion always belongs to the other nations, because they have drawn the Shekhinah to themselves. This is why, during the existence of the Second Temple, the rule of the other nations over Israel did not cease to be exercised, and why it is exercised all the more during the exile of the Shekhinah among the other nations. For, since the Shekhinah now dwells among the other nations, and since these other nations inhabit lands ruled by various heavenly chiefs, these chiefs draw heavenly sustenance from the Shekhinah who dwells among them.
It is for this reason that, at the time when Israel dwelt in the Holy Land and observed the commandments of the Holy One, blessed be He, the Shekhinah, like a virtuous woman, remained constantly shut up in the house and never showed herself abroad. Therefore, all the prophets of that time could receive the gift of prophecy only in the land where the Shekhinah dwelt. This is why Jonas fled from the Holy Land, so as not to receive the gift of prophecy and not to be charged with a mission by the Holy One, blessed be He. But, one may object, we have nevertheless seen that the Shekhinah had revealed herself in Babylon, which is outside Palestine. To this objection the following answer has already been given: Scripture says: “The word of the Lord was (the word ‘was’ is repeated twice: hayo, haya) addressed to Ezekiel, son of Bouzi the priest, in the land of the Chaldeans, by the river of C’bar.” By repeating the word “was,” Scripture indicates to us that the word of God was addressed this time in this place, but had never been addressed in this place before this time, since the day when the Temple of Jerusalem was built. This prophecy was required at that time. Scripture adds: “… By the river of C’bar,” which means that the Shekhinah had already appeared there since the creation of the world; for the Shekhinah had already manifested herself by this river before the Temple of Jerusalem was built, as it is written: “And the river goeth out of Eden to water the Garden; and from thence it is divided into four streams.”
Now, the river Chebar is one of these four channels. The Shekhinah appears there at times, when Israel, in its distress, has need of Her; but She never appears there save on such an occasion. Thus, to avoid the appearance of the Shekhinah, Jonah departed from the Holy Land and fled, as it is written: “… to flee from before the face of the Lord”; and a little further on it is written: “For the men had themselves known that he was fleeing from before the face of the Lord.” Observe that, just as the Shekhinah appears only in the place suited to Her, so She neither appears nor manifests Herself save to the man suited to Her. For from the day that Lot resolved to return to his evil life, the Holy Spirit departed from Abraham. But as soon as Lot separated from him, the Holy Spirit returned to him whom He had left, as it is written: “And the Lord said unto Abram, after that Lot was separated from him, etc.”
Observe that, when Abraham had perceived that Lot had returned to his evil ways, he was afraid and said to himself: Perhaps—God forbid—I have lost my share in holiness, which the Holy One, blessed be He, had bestowed upon me, as a result of my dealings with Lot. But as soon as he parted from him, God said to him: “Lift up thine eyes, and look from the place where thou art.” What is meant by the words “from the place where thou art”? God said to him: Thou hast now returned to the rank thou didst occupy before thy dealings with Lot, and hast returned to perfect faith. God added: “… To the north and to the south, to the east and to the west.” This is an allusion to the journeys Abraham had made before, as it is written: “He returned by the same way that he had come”; and Scripture says elsewhere: “… Journeying continually and advancing toward the south.” Abraham thus attained the highest rung and recovered the perfect faith he had possessed before. Therefore God announced to him the good tidings that he would never again be separated from Him, nor his children, as it is written: “I will give unto thee and unto thy seed for ever all the land that thou seest.”
What is the meaning of the words, “which thou seest”? These words allude to the supreme ladder which had appeared to him, as it is written: “Abram built there an altar unto the Lord, who had appeared unto him.” This ladder is the synthesis of all the other ladders. That is why God said unto Abraham: “… All the land which Thou seest.”
Rabbi Eleazar was once in an inn at Lud. Rabbi Hizqiya met him there. Rabbi Eleazar rose during the night to devote himself to the study of the doctrine, and Rabbi Hizqiya did likewise. Rabbi Eleazar then observed to Rabbi Hizqiya that an inn has this advantage, that men of learning, though far apart from one another, sometimes meet there. Rabbi Eleazar then began his discourse as follows:
Rabbi Eleazar was once in an inn at Lud. Rabbi Hizqiya met him there. Rabbi Eleazar rose during the night to devote himself to the study of the doctrine, and Rabbi Hizqiya did likewise. Rabbi Eleazar then observed to Rabbi Hizqiya that an inn has this advantage, that men of learning, though far apart from one another, sometimes meet there. Rabbi Eleazar then began his discourse as follows:
It is written: “As the apple-tree among the trees of the forest, so is my beloved among the sons of men. I rested under the shadow of him whom I had ardently desired, and his fruit is sweet to my mouth.” The “apple-tree” designates the Holy One, blessed be He, who is ardently desirable and distinguished by His color from all the other trees, none of which can be compared with Him. Yea, He is distinguished from all the others, for there is none comparable to Him; therefore Scripture says: “The shadow of him whom I had ardently desired...” Scripture specifies: “His shadow” (becilo), to indicate that one desires to rest beneath the shadow of God, but not beneath the shadow of another; beneath the shadow of God, but not beneath the shadow of the other celestial chiefs. Scripture says: “I had ardently desired...” Since when? Since the day Abraham came into the world; for he sighed unto God with love, as it is written: “Abraham, My friend...” Finally, Scripture adds: “... And his fruit is sweet to my mouth.” These words designate Isaac, who is the holy fruit. According to another interpretation, the words: “I rested under the shadow of him whom I had ardently desired” designate Jacob; and the words: “... And his fruit is sweet to my mouth” designate Joseph the Just, who brought forth holy fruits in this world. Therefore Scripture says: “These are the children of Jacob: Joseph...” for Joseph’s children constituted the quintessence of Jacob’s descendants; and for this reason Israel is called by the name of Ephraim, as it is written: “Is not Ephraim My honored son, and a child whom I have tenderly reared?”
According to another version, the words, “... Like an apple tree among the trees of the forest,” designate Abraham, who resembled the apple tree because he spread a sweet fragrance and stood apart from all the men of his generation by his perfect faith; he stood apart above as well as below, as it is written: “Abraham was alone.” Why was he alone? Because there was no other man in this world who had faith in the Holy One, blessed be He, save him. Rabbi Hizqiya then objected to Rabbi Éléazar: Yet it is written: “... And the souls that they had made in Haran.” Now these words refer to the men whom Abraham had converted during his sojourn in Haran. Rabbi Éléazar answered him: Yet even those whom Abraham had converted never attained the degree of faith that Abraham himself had possessed. Then, reconsidering, Rabbi Éléazar said to him: I have moreover heard that Abraham received the name “Unique” only after the birth of Isaac and Jacob; it was only the union of these three fathers of the world that earned Abraham the name “Unique.” That is why Abraham is compared to an apple tree, because he stood apart from all the inhabitants of the world. Rabbi Hizqiya answered him: Thy words are true.
According to another version, the words: “... As the apple-tree among the trees of the forest” designate the Holy One, blessed be He. The words: “... So is my beloved among the sons” likewise designate the Holy One, blessed be He. And the words: “I sat down under His shadow” likewise refer to the Holy One, blessed be He. The words: “Which I had ardently desired” desi
...the day when the Holy One, blessed be He, revealed Himself on Mount Sinai, and Israel received the doctrine, crying out: “We will do and we will hear all that the Lord hath said.” The words: “... And its fruit was sweet to my mouth” designate the fruit of the words of the doctrine, of which Scripture says that it is sweeter than honey. Finally, according to another version, the words: “... And its fruit was sweet to my mouth” designate the souls of the righteous, which are all the fruit of the works of the Holy One, blessed be He, and which dwell with Him above. Observe that all the souls in this world, which constitute the fruit of the works of the Holy One, blessed be He, form but one unity before their descent upon earth, for these souls are all part of one and the same mystery. And when they descend into this lower world, they separate into males and females; and it is the males and females who unite. Observe, moreover, that the desire of the female for the male produces a vital spirit, and that the desire of the male for the female likewise produces a spirit. Now, since the desire of the body also awakens the desire of the soul, it follows that the birth of a male and a female must necessarily bring about the descent of a male soul and a female soul. And when the souls descend into this world, the male soul and the female soul are united together. It is only after their descent into this world that they separate, each going its own way, and animate two different bodies, that of a man and that of a woman. And it is the Holy One, blessed be He, who unites them anew thereafter, at the time of marriage. The charge of bringing men and women together is entrusted to no heavenly chief; it is the Holy One, blessed be He, Himself who accomplishes this, for He alone knows how to do so fittingly. Happy is the lot of the man who leads a fitting life and walks in the way of truth; for he unites one soul with another, as they were before their descent upon earth, since it is only when a man walks in the right way that he is a perfect man. Therefore Scripture says: “... And its fruit was sweet to my mouth.” Scripture teaches us that the fruit of God is sweet to the mouth of him who eats it, or, in other words, that he who walks in the way of God is blessed; for the happiness and misfortune of men here below depend only upon their own conduct.
Rabbi Hizqiya then said to Rabbi Eleazar: This is what I have heard said: Scripture says, “It is I Who will make thee bear thy fruit.” The Holy One, blessed be He, said to the Synod of Israel: “It is I, indeed, Who will make thee bear thy fruit.” Scripture does not say “My fruit,” but “thy fruit.” For the female’s desire for the male produces a vital spirit; the male’s desire produces another spirit; these two spirits unite together. Now, since the female’s fruit is due only to the male’s strength, God says to the Synod of Israel: “It is I Who will make thee bear thy fruit.” For it is through the male’s strength that the female produces fruits. According to another version, this verse should be interpreted as follows: Since it is through the female’s desire for the male that he produces fruits (for, without the female’s desire, the male would never produce fruit), God says to the Synod of Israel: “It is I Who will make thee bear thy fruits,” by arousing the female’s desire.
It is written: “At that time Amraphel, king of Shinar, etc.” Rabbi Yossé opened one of his discourses in the following manner: It is written: “Who (Mi) hath brought forth the Just One from the East, and called him, commanding him to follow Him.” This verse hath already been explained by the colleagues; but it also contains an allusion to the mystery of Wisdom. For we know by tradition that the Holy One, blessed be He, made seven firmaments above, that He might be glorified therein; for all these firmaments have for their purpose to make us know the mystery of the supreme Faith. Observe that the firmament above the others is hidden and mysterious; and it is this that governeth all the others. And since none knoweth its essence, it is designated only by the interrogative word “Who” (Mi), as it is written: “Out of the womb of ‘Who’ (Mi) came the ice.” This verse hath already been explained elsewhere. The words of this verse designate the firmament
the uppermost 86*, which rules over all seven. The lower firmament, which is beneath all the others, has no light of its own; and it is for this reason that it cleaves to the firmaments above it, in order to receive their light. It is therefore designated by the two letters “i” and “m,” which together form the word “ïam” (sea). Thus the lower firmament constitutes the sea (ïam) of the upper firmament, which bears the name “Mi” (Who). For all the other firmaments pour their light into this lower firmament, like rivers pouring their waters into the sea. Therefore the lower firmament constitutes the heavenly sea, which produces fruits and fish after their kind; and it is of it that David said: “In this sea, so great and vast in extent, there is an infinite number of fish, great and small hayoth.” It is also to this mystery that the words of Scripture allude: “Who (Mi) brought forth the Just One from the East, and Who called him, commanding him to follow.” The words “Who (Mi) brought forth the Just One from the East” allude to Abraham; and the words “… And Who called him, commanding him to follow” designate the firmament beneath the others, which became the sea of the upper firmaments. Scripture adds: “He subdued the peoples before him.” To whom do these words allude? They allude to the aforementioned lower firmament, which avenges the oppressed and brings down the enemies; it is this firmament that David praised, saying: “Thou hast turned my enemies’ backs before me and hast destroyed those who hated me.” Thus the words “He subdued the peoples before him” designate the peoples whom Abraham pursued and whom the Holy One, blessed be He, undertook to slay. The words “And made him master of kings” mean that God made him master of the celestial chiefs appointed to rule over the other peoples of the world; for when the Holy One, blessed be He, chastises a people, He chastises it above and below, that is to say: He chastises its celestial chief at the same time.
83* Scripture adds: “He pursued them, He passed in peace without leaving a trace of His passage.” The words: “He pursued them” designate Abraham; for Abraham pursued them, and the Holy One, blessed be He, went before him and slew them, as Scripture says: “Peace went before”; now, the Holy One, blessed be He, is called “Peace.” Scripture says: “… Without leaving a trace of His passage.” Must we therefore admit that Abraham crossed that country borne upon clouds, or in a chariot harnessed to horses, so that he could pass without his feet touching the road? But Scripture indicates to us that it was not some angel or heavenly messenger who went before Abraham, but the Holy One, blessed be He, Himself, as Scripture says: “… His feet.” Now, what does the word “feet” signify? — The angels who are beneath the Holy One, blessed be He, as it is written: “On that day He shall set His feet upon the Mount of Olives, etc.” According to another interpretation, the words: “Who (Mi) brought forth the Just One from the East” have the following meaning: Observe that when the Holy One, blessed be He, created the world, He had already resolved to attach Himself to Abraham, because Abraham was destined to give birth to Jacob, from whom the twelve tribes were to issue, all leading a life pleasing to the Holy One, blessed be He. Scripture adds: “… And Who called him, commanding him to follow Him.” For the Holy One, blessed be He, called Abraham by name many times from the day the world was created, as it is written: “Who from the beginning of the world calls the generations to come.” That is why Scripture says: “… And called the Just One to His feet,” which means that He called him to do His will and attach himself to Him, as it is written: “Go forth, thou and all the people who are at thy feet.” According to yet another version, the words: “Who brought forth from the East…” designate the light of the sun rising in the East; for all the intensity of the light that floods the South
comes from the East, where the light rises. Therefore Scripture says: “Mi heïr,” which means: What is the light that floods the South? And Scripture answers: “From the East”; for it pleases the upper firmament to grant the light first to the East. Scripture adds: “The Just One calls him to His feet,” words which designate the West; for it calls him always and without ceasing, as it is written: “O Lord, be not silent”; for the West ever sighs after the East. Finally, Scripture adds: “He hath subdued the nations before him, and made him master of kings”; for it is from the East that the West received the power to subdue all the nations of the world. Rabbi Yehouda said: The words of Scripture, “Who hath raised up the Just One from the East,” designate Abraham, in whom the thought of God awoke only through the sun rising in the East. For when Abraham saw the sun rise on the side of the East, he conceived the thought of the Holy One, blessed be He, and said to himself: This one—that is, the sun—is the king who created me. He worshipped the sun throughout the day. But when, in the evening, he saw the sun set and the moon rise, he said to himself: Surely this is the heavenly body that rules the one I worshipped all day, since the first has withdrawn before this one and no longer lights the world. Then he worshipped the moon throughout the night; but when, the following morning, he saw the moon disappear and the sun reappear in the East, he said to himself: It is evident that both these heavenly bodies have a king who rules and governs them. And when the Holy One, blessed be He, saw Abraham’s ardent desire to know Him, He revealed Himself to him and spoke to him, as it is written: “The Just One called him, commanding him to follow Him,” which means that God spoke to Abraham and manifested Himself to him.
Rabbi Isaac began one of his discourses as follows: It is written: “I am the Lord who teaches righteousness and declares uprightness.” All the words of the Holy One, blessed be He, are true and just. What, then, do the words “... Who declares uprightness” mean? When the Holy One, blessed be He, created the world, it was not stable; for it was tottering. The Holy One, blessed be He, then said to the world: “Why dost thou totter?” The world answered: Master of the universe, I cannot stand firm, seeing that I lack a foundation on which I may rest. God answered the world: “I have predestined for thee a righteous man whose name shall be Abraham, and who shall love Me.” As soon as God had spoken these words, the earth ceased to totter; therefore Scripture says: “Such was the origin of heaven and earth, when they were created.” We must not read “behibaram” (when they were created), but “beabraham,” which means “in Abraham”; for heaven and earth became stable only through Abraham. Rabbi Hiyâ said: The words of Scripture, “... Who declares uprightness,” have the following meaning: The world replied to the Holy One, blessed be He: But this Abraham whom Thou announcest to me is predestined to have descendants who will destroy the temple and burn the Holy Scripture; he therefore cannot serve me as a foundation. God answered it: “He is predestined to give birth to a man named Jacob, who shall beget twelve chiefs of tribes, all equally righteous.” As soon as God had spoken these words, the earth became stable. Therefore Scripture says: “... Who declares uprightnesses” (in the plural: mescharim). For these words allude to the uprightness of the twelve tribes. What does Scripture mean by the word “uprightnesses” (mescharim)? This word designates the supreme ladder which Jacob had reached, as it is written: “Thou hast established uprightness (mescharim); Thou hast executed justice in Jacob.” Therefore Scripture also says: “Who declares...” (maguid), and not “He says” (deber). Rabbi Isaac objected: Yet Scripture says: “And He made known (va-iagued) His covenant unto you.” We see, then, that the verb “iagued” is not always used to express rigor. Rabbi Hiyâ answered him: Indeed, the covenant which God declared is that very same ladder which Jacob had reached, and which expresses rigor; and therefore Scripture says: “I am the Lord who teaches (dober) righteousness and declares uprightness.” Rabbi Éléazar said: Scripture uses three terms to express the idea of speaking: “va-idaber,” “va-iagued,” and “va-yomer.” Now, each of these expressions has a distinct meaning. “Va-idaber” is used for the lower ladder (therefore Scripture says: “Who teaches (dober) righteousness”), whereas “va-iagued” is used for the higher ladder (therefore Scripture says: “... And declares uprightness.”) Although the verb “dabar” designates the lower ladder, one must not suppose that it is used only for profane words; for “dober” also denotes sacred words, since it, too, designates one of the heavenly ladders. The following verse may serve as a mnemonic for the sentence just read: “... For it is no vain thing (dabar) for you; for it is your life.”
Rabbi Éléazar was once going to visit his father-in-law, Rabbi Hiyà; Rabbi Yossé and Rabbi Ilizqiya were with him. Rabbi Éléazar spoke thus: “I have observed that movement above takes place only through the impulse from below; for all movement above depends upon the desire felt by that which is below for that which is above.” Rabbi Éléazar then began to speak as follows:
It is written: “O Lord (Élohim), be not silent.” David alluded to the impulse from below which brings about movement above; he therefore asked God to answer the impulse that comes from below and to place his prayer at His right hand, for every prayer placed at God’s right hand is answered. Why did David make this request? Scripture answers in the following verse: “For behold, Thine enemies make a great noise, and they that hate Thee have lifted up their head.” And a little further on it is written: “They have conspired together and made a covenant against Thee.” Therefore David prayed to God to cause his prayer to rise on the side of God’s right hand, so that it might be set in motion; for when God’s right hand is set in motion, the enemies are broken, as it is written: “Thy right hand, O Lord, is become glorious in power; Thy right hand, O Lord, hath smitten the enemy.”
It is written: “O Lord (Élohim), be not silent.” David alluded to the impulse from below which brings about movement above; he therefore asked God to answer the impulse that comes from below and to place his prayer at His right hand, for every prayer placed at God’s right hand is answered. Why did David make this request? Scripture answers in the following verse: “For behold, Thine enemies make a great noise, and they that hate Thee have lifted up their head.” And a little further on it is written: “They have conspired together and made a covenant against Thee.” Therefore David prayed to God to cause his prayer to rise on the side of God’s right hand, so that it might be set in motion; for when God’s right hand is set in motion, the enemies are broken, as it is written: “Thy right hand, O Lord, is become glorious in power; Thy right hand, O Lord, hath smitten the enemy.”
Observe that, when all the kings had united to make war against Abraham, they had resolved to cause him to disappear from the world; but, as soon as they had seized Lot, Abraham’s nephew, they abandoned the war, as it is written: “And they took Lot, the son of Abraham’s brother, who dwelt in Sodom, and all that was his, and they departed.” Why did they abandon the war after taking Lot? Because Lot bore a great resemblance to Abraham; therefore, in taking Lot, they believed that they had seized Abraham, who was the cause of the war. And why did they wish to cause Abraham to disappear from this world?—Because Abraham had turned his contemporaries away from idolatry and led them to the knowledge of the Holy One, blessed be He. There is yet another reason why the Holy One, blessed be He, inspired them to make war against Abraham: it was to make his name famous, and also to bind him to the worship of the true God. This is the mystery expressed in the aforesaid verse of the Psalms. When Abraham pursued his enemies, he addressed this prayer to Heaven: “O Lord, be not silent.” He wished his movement below, which consisted in pursuing the enemy, to provoke the movement above, which was to break the enemy, as we have said previously; for the movement of God’s right hand breaks the enemy, as it is written: “Thy right hand, O Lord, hath made itself glorious and manifested its might; Thy right hand, O Lord, hath smitten the enemy.”
It is written: “And Melchisedech, king of Salem, brought forth bread and wine; for he was priest of the Most High God.” Rabbi Siméon began one of his discourses in the following manner: Scripture says: “He chose Salem for His dwelling, and Sion for His habitation.” Observe that, when the Holy One, blessed be He, desired to create the world, He brought forth a spark from the supreme Light; He breathed a wind from above against a wind from below; and, from the clash of these two winds against one another, there emerged a drop that rose from the depths of the abyss; this drop joined the two winds to one another; and it was the union of these two winds that gave birth to the world. The spark rose up and took its place on the left, and the drop in its turn rose up and took its place on the right. But they change places; at one time the spark occupies the right and the drop the left; and at another time it is the reverse. From this continual change of place there results a coming and going; while one descends from the right to go to the left, the other leaves the left to rise to the right. At the moment of their meeting, while one descends and the other rises, they produce a friction, and this friction produces a wind. Thus, the wind proceeds from both of them and also forms the union of both. And it is when the spark is joined to the drop by means of the wind (rouah) that proceeds from both of them, that peace is above and below. It is then that the Hé unites with the Vav and the Vav with the Hé; it is then that the Hé rises and unites in a perfect bond. Such is the meaning of the words of Scripture: “And Melchisedech, king of Salem (schalem) ...” The word “schalem” means “complete”; Scripture therefore does not mean the king of Salem, but the complete king. When is the king’s reign complete? — On the Day of “Atonement” (Kippour), when all faces shine with joy. According to another interpretation, the word “Melchisedech” denotes the world below, and the words “king of Salem” denote the world
There is no separation between them; the world below is but one with that above. Scripture adds: “… Offered bread and wine”; for these two kinds represent the world above and that below. Scripture adds: “… For he is priest of God Most High,” which means that, in sanctifying him, he raises the world below to the height of that above. The term “He is priest…” designates the right side of the divine essence; and the words “… of God Most High” designate the supreme world. And it is for this reason that the priest must bless the world. Observe that the world below is filled with blessings when it cleaves to the High Priest. Therefore Scripture said: “And he blessed him, and said: Blessed be Abraham of God Most High, who created heaven and earth.” Likewise, the priest’s office in this lower world is to bind this world to that above with an indissoluble bond; the priest must also bless the world, so that, through this blessing, this lower world may attain union with that above. In the blessing of Melchizedek, we find the formula established for liturgical blessings. The words “Blessed be Abraham” correspond to “Blessed art Thou,” the words with which every liturgical blessing begins. The words “… of God Most High” correspond to the words “Lord, our God…” The words “… who created heaven and earth” correspond to the words “King of the world.” Thus, in this verse we find the mystery of liturgical blessings. The words “… and he blessed him” mean that he blesses the world below so that it may attain union with that above. The words “… and blessed be God Most High” mean that he implored the world above to bind itself to that below. Scripture adds: “… And he gave him tithes of all.” These words mean that he wrought the bond which unites the world above to that below.
While Rabbi Éléazar, Rabbi Hiyâ, Rabbi Yossé, and Rabbi Hizqiya were continuing on their way, they met Rabbi Yessa, who was accompanied by a Jew. The Jew spoke thus: It is written:
“Of David. Unto Thee, O Lord, do I lift up my soul.” Why does Scripture not say: “Psalms of David…” or “Of David, a Psalm…”? Why does it use the term: “Unto David”? David composed this psalm to portray his own degree upon the ladder of holiness. Therefore he said: “Unto Thee, O Lord, do I lift up my soul.” By the words: “Unto Thee…”, he signifies the supreme essence. By the words: “…I lift up my soul,” David signifies the first ladder upon which a man is permitted to ascend, as has already been explained. The word “esa” means “to ascend,” as it is written: “I lift up (esa) mine eyes unto the mountains, from whence cometh my help.” For David strove each day to raise the world below to a higher degree, so as to draw near to that which is above and unite himself to it by an indissoluble bond. Likewise, the psalm that begins with the words: “Of David. Bless the Lord, O my soul,” was composed by David to signify his own degree of holiness; and therefore he said: “Bless the Lord (eth Jehovah), O my soul.” The word “eth” indicates that David strove to effect the union of the world below with that which is above. David added: “…And all that is within me, bless His holy name.” What do the words: “…And all that is within me” signify? These words signify the other men of this world, who are called “entrails,” as it is written: “My beloved put in His hand by the hole of the door, and my bowels were moved at his touch.” According to another interpretation, the words: “Bless the Lord, O my soul” were used by David to signify himself. As for the word “eth,” it signifies the complete union of the divine essence, which is the synthesis of all. Rabbi Éléazar said to Rabbi Yessa: I see that the Shekhinah accompanies thee. Rabbi Yessa answered him: Indeed, it is so; I have already travelled three leagues in Her company, and during this journey She has taught me wonderful things. I urged Her
for this day, that he might accompany me; but I knew not that he possessed such great lights; I perceive it only now.” Addressing this Jew, Rabbi Éléazar said to him: “What is thy name?” He answered: “My name is Yoezer.” Rabbi Éléazar said to him: “Yoezer and Éléazar must sit side by side, by reason of the likeness of their names.” They sat beside a stone that lay in that field. This Jew began to speak as follows: It is written: “I, even I, am He that blotteth out your transgressions for Mine own sake, and I will remember your sins no more.” Why doth Scripture repeat twice the words: “I, even I”? One of these terms designates the divine essence that was revealed on Mount Sinai, and the other that which was revealed at the time of the creation of the world. For it is written: “I am the Lord thy God.” Thus, at the time of the revelation on Mount Sinai, Scripture employeth the words: “I am…” And elsewhere it is written: “I have made the earth, and created man upon it.” Thus, for the creation of the world, Scripture likewise useth the term: “I am…” Scripture repeateth this term twice to show us that there is no separation between the world above and the world below. Scripture addeth: “… That blotteth out your transgressions.” It saith not “that forgiveth,” but “that blotteth out,” so that no trace of them may ever remain. Lastly, it addeth: “… For Mine own sake.” What mean the words: “… For Mine own sake”? God meaneth: for the sake of mercy, which is one of my attributes, as it is written: “For the Lord thy God is a merciful God.” The words: “… That blotteth out your transgressions for Mine own sake” have the following meaning. Mark that the guilty work havoc in the upper world; for when their sins ascend on high, they prevent the light, mercy, and heavenly blessings from descending below; therefore God saith: “… That blotteth out your transgressions for Mine own sake,” which meaneth: that My blessings may descend into the world below. Such likewise is the meaning of the words of Scripture: “See now that I, even I, am He.” These words signify that there is no separation between the world above and the world below, as hath just been said.
Observe that it is the same with the righteous, who exert an influence upon the world above; for when there are righteous men in this world, the blessings of Heaven come in abundance. When Abraham came into the world, he spread blessing over the earth, as it is written: “I will bless thee…; and thou shalt be blessed.” What do the words “...And thou shalt be blessed” mean? God foretold to Abraham that the world above and the world below would be blessed through him, as it is written: “And all the peoples of the earth shall be blessed in thee.” At the beginning of the same verse it is written: “I will bless them that bless thee.” When Isaac came into the world, he made known to all the world that above there is a Judge and justice for the punishment of the guilty; it was Isaac who made the divine justice known to all the inhabitants of the earth and taught them to fear the Holy One, blessed be He. When Jacob came into the world, he brought God’s mercy upon the earth and perfected faith in a fitting manner. What does Scripture say of the time of Abraham? It says: “And Melchisedec, the King complete (schalem)…,” which means that the throne of God was perfect at that time and had no breach. Scripture adds: “…He brought forth (hotzi) bread and wine,” which means that he obtained food for this world. Scripture uses the word “brought forth” (hotzi) to show us that he brought forth from the supreme ladder food and blessings for all the worlds; for the word “hotzi” means “to produce,” as it is written: “Let the earth bring forth…” Scripture adds: “…And he is priest of God Most High,” which means that the whole heavenly order was, at that time, entirely complete. These words show us how great is the crime of the guilty, who cause a breach in the heavenly world and prevent the blessings from descending. These words also prove to us that it is by the merit of the righteous that the heavenly blessings are poured out upon the world, and that by their merit all the inhabitants of this world are blessed.