← Volver a la ficha del textoKER
lenitary by
H EG
mr
Co
T OEL
Translation and
PRITZEER EDITION
and
p> PF
sy
Ie TMD NP
poron
riny
my obost
La
>E
pies pwer
palin A
er
fr
XII
Zoharic
Vv)
~
Q
_
H
S
=
Oo
O
Witt TO
Witt WO
ZOHAR
Pritzker Edition
VOLUME TWELVE
Translation and Commentary by
Nathan Wolski and Joel Hecker
DANIEL C. MATT, GENERAL EDITOR
STANFORD UNIVERSITY PRESS
STANFORD, CALIFORNIA
2017
The translation and publication of the Zohar is made
possible through the thoughtful and generous support of
the Pritzker Family Philanthropic Fund.
Stanford University Press
Stanford, California
© 2017 by Zohar Education Project, Inc.
All rights reserved.
For further information, including the Aramaic text of the
Zohar, please visit www.sup.org/zohar
Library of Congress Cataloging-in-Publication Data is
available from the Library of Congress at
http://Iccn.loc.gov/2003014884
ISBN 978-0-8047-9774-0 (cloth)--
ISBN 978-1-5036-0349-3 (electronic) (vol. 11)
Printed in the United States of America
on acid-free, archival-quality paper.
Designed by Rob Ehle
Typeset by El Ot Pre Press & Computing Ltd., Tel Aviv,
in 10.5/14 Minion.
Academic Committee
for the Translation of the Zohar
Daniel Abrams
Bar-Ilan University
Joseph Dan
Hebrew University
Rachel Elior
Hebrew University
Asi Farber-Ginat
University of Haifa
Michael Fishbane
University of Chicago
Pinchas Giller
American Jewish University
Amos Goldreich
Tel Aviv University
Moshe Hallamish
Bar-Ilan University
Melila Hellner-Eshed
Hebrew University
Boaz Huss
Ben-Gurion University
Moshe Idel
Hebrew University
Esther Liebes
Gershom Scholem Collection, Jewish National and
University Library
Yehuda Liebes
Hebrew University
Bernard McGinn
University of Chicago
Ronit Meroz
Tel Aviv University
Charles Mopsik, ?”1
Centre National de la Recherche Scientifique
Michal Oron
Tel Aviv University
Haviva Pedaya
Ben-Gurion University
Bracha Sack
Ben-Gurion University
Elliot R. Wolfson
New York University
Arthur Green
Co-Chair
Brandeis University
Rabbi Yehiel Poupko
Co-Chair
Jewish Federation of Chicago
Margot Pritzker
Chair, Zohar Education Project, Inc.
Daniel C. Matt
Translator, Zohar Education Project, Inc.
Contents
Copyright
Diagram of the Ten Sefirot
Preface
DANIEL C. MATT
Introduction
NATHAN WOLSKI AND JOEL HECKER
ZOHARIC COMPOSITIONS
Heikhalot Be-Reshit
PVX MPI Halls of Be-Reshit
Translation and Commentary by NATHAN WOLSKI
iz myI Heikhalot Pequdei
Halls of Pequdei
Translation and Commentary by NATHAN WOLSKI
poea Pigqudin
Commandments
Translation and Commentary by NATHAN WOLSKI
POWXM Raza de-Razin
Secret of Secrets
Translation and Commentary by JOEL HECKER
DPX INO Sitrei Otiyyot
Secrets of the Letters
Translation and Commentary by JOEL HECKER
07795 12 Oav_ ha-Middah
Line of Measure
Translation and Commentary by JOEL HECKER
|
Transliteration of Hebrew and Aramaic
Bibliography.
Index of Sources
UNDERSTANDING
Palace me kml
Womb Binah Ea eee Hokhmah Beginning
aol \ = <i I
Din
LOVE
I
(Judgment) AA pras lah i
Rigor, Red ma A "on x anges
Fire, Left Arm Gevurah Hesed me 1 ian
Isaac ie
BEAUTY
Rahamim
(Compassion)
Nx5n Blessed Holy One
Tif 'eret Heaven, Sun
Harmony, King
Green, Torso
Jacob, Moses
SPLENDOR Nn n y) ENDURANCE
oo Hod Netsah tari
Sy A s
SS Va
Tsaddig TD?
(Righteous One) Yesod
Covenant
Phallus
ea
KINGDOM
Shekhinah
nis m (Presence)
Malkhut Assembly of Israel
Earth, Moon
Queen
Pá %, Apple Orchard
King David, Rachel
The Ten Sefirot
rldott Primordial Point
Preface
More than twenty years ago, Margot Pritzker dreamed up
the idea of having the Zohar translated into English.1 This
twelfth volume of The Zohar: Pritzker Edition completes the
realization of her dream.
When the Zohar was about to be printed for the very
first time, in Italy in the middle of the sixteenth century—in
two different cities (Cremona and Mantua) by two
competing publishers—a controversy raged as to whether
this holy text should be printed at all. Should the deepest
secrets of Torah be made available to just anyone? Didn’t
exposure to the Zohar require prior fluency in Bible,
Talmud, and Midrash? Somebody who delved into these
mystical teachings without the prerequisites, or at too
young of an age or with an unstable psyche, might suffer
the fate of one of the three colleagues of Rabbi Akiva who
ventured long ago into the orchard of secret wisdom.
Whereas Rabbi Akiva “entered in peace and emerged in
peace,” the other three were far less fortunate: one became
a heretic, one died, and one “glimpsed and was wounded.”2
However, the first publishers proceeded, with the
approval of various rabbinic authorities. Relying on
statements in later strata of the Zohar, they believed that
their bold act of publication would stimulate Messianic
redemption.2
I hope that by making the Zohar accessible to English
readers, we can at least achieve several more modest goals.
First, to uncover a gem of world literature, which for
centuries was hidden in enigmatic Aramaic. Second, to
transmit the wisdom of Kabbalah, according to which God is
Infinity—yet also female and male—and the human being is
challenged to actualize the divine potential here and now.
Third, to demonstrate how the Zohar penetrates the
surface layer of Torah to reveal new-ancient depths, and to
stimulate readers to ponder these deeper meanings and
then explore and discover on their own.
I was blessed with the task of composing the first nine
volumes of The Zohar: Pritzker Edition, covering the
Zohar’s main commentary on the Torah. My colleagues
Nathan Wolski and Joel Hecker have continued superbly,
composing Volumes 10-12, which include numerous other
sections of the Zohar, described in their prefaces to these
three volumes.
As this final volume appears, I wish to thank, first of all,
Margot Pritzker, for inviting me to undertake this amazing
journey and for conceiving, sponsoring, sustaining, and
guiding the immense project. Her passion for learning and
her delight in Torah inspired me along the way, and the
depth of her commitment stimulated my own. Thank you,
Margot, for providing me with the unique opportunity to
delve into one of the most wondrous books ever written and
to convey its radiant wisdom.
From the gestation of this project, Rabbi Yehiel Poupko
has conducted it skillfully and fervently. Descended from a
famous kabbalist, the Shelah (Isaiah Horowitz), he is
intimately bound to the Zohar and has devoted himself to
spreading its light. I thank him for treasuring the sacred
nature of this bold venture.
Glen Miller, vice president of Zohar Education Project,
Inc., has vitalized this adventure through his vision and
devotion. Over the years, he has navigated the ark of Zohar
through numerous administrative passageways. Beyond his
financial and legal acumen, he demonstrates a profound
appreciation of the Zohar’s wisdom.
For the past twenty years, Thomas J. Pritzker has
generously supported this endeavor. Perhaps it is no
coincidence that a man who avidly explores caves to
discover ancient Asian art should fund the translation of the
Zohar—which features stories such as this: “One day I was
walking in the desert along with Rabbi Yehudah of Acre,
and we entered a certain cave and found there an ancient
book from olden days....” Moreover, according to tradition,
the Zohar itself was composed in a cave.4
Arthur Green, as co-chair of the Academic Committee
for the Translation of the Zohar, has helped to guide this
project from its birth. I am grateful for his insight and
advice, and for modeling how to blend scholarship with
Spirituality.
Throughout this long journey, the work of Yehuda
Liebes has proven invaluable, as is evident from the
frequent appearance of his name in the notes to each
volume. Everyone who delves into the Zohar today is—or
should be—his student.
I wish to thank Ronit Meroz, whose work has
dramatically advanced the study of the manuscripts and
text of the Zohar. She has generously shared with me the
data that she has collected relating to hundreds of these
manuscripts, along with her analysis. Her research has
provided me with a panoramic perspective on the
manuscripts, helping me to determine their reliability.
Melila Hellner-Eshed has offered valuable suggestions
and enthusiastic encouragement. Walking with her in both
Jerusalem and Berkeley, sharing insights into Zohar, has
been a joy.
Daniel Abrams has generously offered his expertise in a
number of areas, including the evolution of the text and
strata of the Zohar, the analysis of Zohar manuscripts, and
even technical issues of design and formatting.
The team at Stanford University Press has worked
devotedly and indefatigably to produce all twelve volumes
of The Zohar: Pritzker Edition. I want to thank especially
Mariana Raykov, Alan Harvey, Geoffrey Burn, Norris Pope,
and Robert Ehle. Rabbi David E. S. Stein’s superb
copyediting and erudition have polished this Book of
Radiance.
I am grateful as well to Merav Carmeli, who has
combed Aramaic manuscripts of the Zohar, preparing lists
of variant readings. This precious material enabled me to
establish a critical Aramaic text, upon which the translation
is based.
I want to thank Jonatan Benarroch, who performed the
same task for Nathan Wolski and Joel Hecker, as they
worked on Volumes 10-12. He also prepared digital copies
and precise lists of numerous Zohar manuscripts.
The critical Aramaic text corresponding to the twelve
volumes of The Zohar: Pritzker Edition is available on the
website of Stanford University Press. My brother, Rabbi
Jonathan Matt, has kindly and meticulously edited a user-
friendly version of this text.
My wife, Hana, and I have been delving together into
the Zohar ever since we met, discovering and sharing its
new-ancient meanings, gazing into each other’s souls
through its penetrating lens. Thank you, Hana, for your
compassionate wisdom and unfailing support, for your
boundless, joyous nature. You embody the verse in Proverbs
(31:26): On her tongue, a Torah of love. You confirm the
words of Rabbi El’azar (in Zohar 1:141a): “Isaac embraced
faith, seeing Shekhinah dwelling in his wife.”
Finally, to the One beyond all names: Blessed are You
for enlivening and sustaining us, and for bringing us to this
moment.
D.C.M.
= 1. See Vol. 1, pp. xiii, xxvii.
2. See Vol. 9, pp. 791-92, n. 74.
3. See, e.g., Zohar 3:124b (RM): “Because [the people
of] Israel are destined to taste of this Tree of Life, namely
this Book of Zohar, they will thereby come forth from exile
through [divine] compassion.”
4. See Vol. 9, pp. 314-19 and n. 59.
5. The site is www.sup.org/zohar. For a description of
the various online versions of the critical text, see the
website. For the translators’ methodology in constructing
this text, see the website and Volume 1, “Translator’s
Introduction,” pp. xv-xviii.
Introduction
NATHAN WOLSKI AND JOEL HECKER
This volume presents a variety of Zoharic texts, reflecting
the range of genres within the Zoharic library. Many of
these sections appear in Zohar Hadash, or New Zohar; this
title is a misnomer, however, since the volume comprises
some of the earliest Zoharic material. Other than the
masterly study and partial translation of Sitrei Otiyyot by
Steven Wald, the vast majority of the material in this volume
appears here in English for the first time.1
The first two chapters of this volume present the
Zohar’s treatment of the Heikhalot—the heavenly palaces
or halls. Traditionally printed in parashat Be-Reshit (1:38a-
45b) and parashat Pequdei (2:244b-268b), the Heikhalot of
the Zohar describe a mystical praxis of worship. In this
praxis, the prayer of an adept will pass through and unify a
series of celestial halls. The halls’ unification then paves the
way for the union of Divinity’s male and female aspects,
culminating in a reinvigorating flow of divine being from
within Divinity’s deepest recesses and out to the created
world.
In the classical Heikhalot corpus of Antiquity, the
seventh and last hall is the abode of the Throne of Glory, the
beholding of which constitutes the pinnacle of the mystic’s
quest. Though indebted to that literature in other respects
(the heavenly architecture, the hosts of angels, the quest of
the soul, etc.), the Zohar reimagines the Heikhalot of old
through the lens of its own innovative theosophical
worldview, resulting in a new and dynamic picture of reality.
Located beneath Malkhut—the lowest sefirah—the halls are
populated by diverse celestial beings, and they mediate and
reflect the varied qualities of the sefirot with which they are
associated. In lavish detail, Rabbi Shim’on2 outlines the way
in which the prayers of the righteous navigate through
these halls, uniting them as they proceed, thereby
configuring the seventh and highest hall to become the
abode of Malkhut/Shekhinah. In the Zohar’s schema, the
halls are imagined as Malkhut’s maidens, and in prayer the
worshiper arranges and adorns them in preparation for
their union with the sefirot, and ultimately for the union of
the male and female grades of Divinity. In many ways,
though, the real story of the Heikhalot is the story of
Malkhut and Binah, the binding of “seventh with seventh,”
as the divine feminine is adorned and arrayed to receive the
flow from within the womb of being.
The first version of the Heikhalot (in Be-Reshit) is much
shorter than the second (in Pequdei). Though the same
basic structure and idea inform both compositions, the
second version is far grander in scope (and in detail) than
the first. At more than three times the length of the first
version, Heikhalot Pequdei expands upon the earlier
version, with an account of the halls of impurity (which
parallel the halls of holiness), a much more intricate
angelology, numerous homilies, as well as a much more
elaborate theosophy of prayer, as the daily morning liturgy
is expounded in intricate detail. Here, then, we encounter a
rare phenomenon in the Zoharic world whereby a discrete
and complete composition within the Zoharic library
receives a second treatment. Although we cannot be
certain, it seems more than likely that the same hand is at
work in both compositions. Whatever the case may be,
there can be no doubt that the author of the second version
was familiar with the first, as he cites it verbatim on
numerous occasions.
Though Heikhalot Pequdei is far grander than its
predecessor, Heikhalot Be-Reshit by no means pales in
comparison with its extended rewrite. Indeed, in Heikhalot
Be-Reshit, one can perhaps sense with greater clarity and
concision the primary experience underlying the mystical
ascent through prayer; and it is in Heikhalot Be-Reshit that
the experience of light—possibly generated through a
known technique of rolling one’s eyeball—is most acute.
Here dynamic imagery abounds, marked by the fusion and
integration of lights and spirits. Perhaps one should think of
the first version as containing the experiential and
ideational core, or road map, to which the author returned
later in life, this time with a more expansive brush, to offer
a more complete picture of the diverse tiers of being. Be
that as it may, the Heikhalot of the Zohar are best read in
sequence and in tandem, comparing the different
treatments of individual halls. In reading the Heikhalot, one
must be especially careful not to get lost in the thicket of
details. Filled with diverse lights and celestial beings, it is
easy to lose sight of the deep quest of the Zoharic Heikhalot
—the desire to unify and ascend through the variegated
tiers of being, thereby arousing Fin Sof, the Infinite, to
illuminate all reality. As Rabbi Shim’on himself states at the
start of Heikhalot Pequdei: “All the arrangements follow a
single principle: so that low can be comprised in high”
(2:244b).
While rendered here as “hall,” both the Hebrew word
221 (heikhal) and its Aramaic equivalent x22°n (heikhala) contain
numerous shades of meaning. The present texts use these
terms in a nonspecific manner that simultaneously allows
also the senses of “chamber, palace, sanctuary.” I have
opted for “hall,” in part to capture the composition’s
architectural feel—its depictions of one heikhal within
another that are linked by a pillar, and that unite (as prayer
proceeds) to become a single edifice. More decisive,
however, is the implicit structural parallel with the ancient
Temple in Jerusalem. Just as the term heikhal designated
the entrance hall to the Temple’s inner sanctum (e.g., in 1
Kings 6), so in the Zoharic Heikhalot do the lower six halls
lead into the seventh hall, known as the “Holy of Holies,”
where Malkhut receives the invigorating flow from Binah.
The connection between prayer and the heavenly halls
is found also in another kabbalistic work—one_ that
preceded the Zohar by about two generations. In Rabbi
Azriel of Gerona’s commentary on the liturgy, nearly all the
halls as found in the Zohar are mentioned by name, as well
as their assignation to a particular sefirah, though the
treatment there is cursory in comparison. Presumably, then,
there were other sources (no longer extant) describing the
halls upon which the Zoharic author drew.3
The traditional designation of these two compositions,
respectively, as Heikhalot Be-Reshit and Heikhalot Pequdei
stems from their location in the Mantua edition of the Zohar
(1558-60). In the Cremona edition (1559-60), Heikhalot
Pequdei is likewise embedded within the Zohar’s
commentary to parashat Pequdei, whereas what we now
call Heikhalot Be-Reshit is spread over two parashot: the
first section (corresponding to Zohar 1:38a-41a) in
parashat Be-Reshit, and the remainder in parashat Va-
Yaghel (situated at the equivalent of Zohar 2:202b). In
Moses Cordovero’s version of the Zohar in Or Yaqar,
Heikhalot Pequdei again appears embedded in parashat
Pequdei, whereas Heikhalot Be-Reshit appears in parashat
Terumah, with the first section of Heikhalot Be-Reshit
(Zohar 1:38a-41a) found also in parashat Be-Reshit. Even
more diverse arrangements are reflected in the manuscript
witnesses. Apparently the Heikhalot were once independent
and free-standing compositions that only later were
attached to particular Torah portions.
Combing through various manuscripts (copied prior to
the first published editions of the Zohar) has now enabled
the inclusion of a previously unpublished “conclusion” to
the seventh hall of holiness in Heikhalot Pequdei. This
passage (about 1.5 folio sides in length) is most significant
in that it explores the prayer postures accompanying the
ascent through prayer, a theme found in Heikhalot Be-
Reshit, though until now, absent from Heikhalot Pequdei.
This volume’s third chapter, Piqqudin, offers a
kabbalistic interpretation of select commandments. In
standard printed editions of the Zohar (which follow the
arrangement of the Mantua edition), the Piqgqudin stratum
is found scattered and interspersed among Rd’aya
Meheimna. As the manuscript witnesses attest, however,
the Piqqudin, is an independent and integral composition.
The work is closely affiliated with the main body of the
Zohar, as well as Moses de León’s Sefer ha-Rimmon. It
appears here in its original contiguous form for the first
time.
The fourth chapter, Raza de-Razin (Secret of Secrets),
treats the topics of physiognomy (determining
temperament, character, and fate from physical
appearance), metoposcopy (determination based
specifically on lines, marks, and other features of the
forehead), and chiromancy (determination based
specifically on lines and other marks in the palm and
fingers). The presupposition that a person’s appearance—
mainly one’s face—is potentially so revealing rests on the
prevalent medieval belief in the science of physiognomy—
the explanatory framework for describing and predicting
psychological, social, and moral conditions on the basis of
visible features. It is based on the deep-seated and
apparently cross-cultural human belief that physical
features somehow relate to character; examples of this kind
of science persisted well into the twentieth century.
Ancient and medieval predecessors approached these
topics systematically, outlining principles for interpreting
facial features, and providing broad categories with
increasing detail that would allow a practitioner to use their
works effectively as manuals. Much of Raza de-Razin, in
contrast, reads like a physician’s clinical notes, brief
notations about unusual features and the apparently
corresponding characteristics in the person under
examination. Each case is presented with considerable
detail, whose aggregate is likely to be entirely unique.
The taxonomy is somewhat thin, proceeding through
the categories of hair, forehead, eyebrows, eyes, and nose,
sometimes incorporating details from the other categories.
Details of personality follow, sometimes accompanied by
relevant biographical information referring to past sins,
including infractions committed by one of the subject’s
parents.
The clinical descriptions are apparently prognostic—
associating particular features with specific character
traits. But what distinguishes the Zoharic treatments of
physiognomy (and the like) from its predecessors is the
stress on the mutability of people’s physical features as a
direct result of virtuous or sinful behavior. Here we see the
Zohar’s perennial pietism—perceiving opportunities for
greater religious devotion, teshuvah, and respectable ethical
conduct—manifest in physical form.
Chapter Five is Sitrei Otiyyot (Secrets of the Letters), a
mystical essay that maps out the emergence of divine and
mundane reality from the tetragrammaton, yHvH—the very
essence of all being. The divine essence is expressed in the
letters yHvH and these letters are first incised enigmatically
in ethereal relief—simultaneously revealed and concealed.
As each letter of the tetragrammaton comes into relief, its
corresponding “chariot” comes into existence and assumes
its station below the letter, to bear and transport it. In this
way, the stages of the imagery suggest an incremental
emergence of the ineffable name yHvhH. As the text proceeds,
supernal entities (such as chariots, pillars, and sefirot) are
multiplied through the telescoping of one within the other,
producing a vast continuum of spiritual presences.
Chapter Six comprises the treatise called Qav ha-
Middah (Line of Measure). The work opens by representing
itself as a mystical interpretation of the Shema, the biblical
and liturgical declaration of divine unity, but the text is
primarily an esoteric essay that describes the Qav ha-
Middah, the divine instrument used by God to gauge the
mystical overflow to the recondite essences of the ten
sefirot. This instrument is also called Botsina de-Qardinuta,
“Lamp of Adamantine Darkness,” a luminary so potently
brilliant that it overwhelms comprehension. Regarding this
instrument, the great sixteenth-century kabbalist Moses
Cordovero commented that “... even basic understanding is
elusive” (Pardes Rimmonim 4:7).
The imagery of a measuring line derives from Jeremiah
31:39, in a description of the future rebuilding of
Jerusalem; and Zechariah 2:5 offers a similar image: I lifted
my eyes and I saw, behold, a man; and in his hand was a nmn
21n (hevel middah), measuring rope. ‘Where are you going?’ I
asked. ‘To measure Jerusalem,’ he replied, ‘to see how long
and wide it is to be.’ The Zohar projects the idealized
Jerusalem (based on these verses) from the biblical text, a
frequent symbol of Shekhinah, onto the most hidden realms
of Divinity. In this way the redemption promised in the
eschatological Jerusalem is recast as knowledge of the
concealed inner processes of God. The text is explicit that
the Qav ha-Middah is not only an instrument wielded by
God to survey the divine dimensions, but also a mystical tool
that the kabbalist can use to envision Divinity and
participate in the divine emanative process. Indeed, to
attain this spark and participate in the primal flow of being
is the very goal of meditation.
The Zohar’s commentary on Merkevet Yehezqel
(Ezekiel’s Chariot) is presented in Chapter Seven, and it
elaborates upon and explains the details of the prophet
Ezekiel’s chariot-vision. Interpretation of the chariot was
one of the main genres of kabbalistic writing in the Middle
Ages. The treatment here begins with the description of the
four four-faced creatures who support the chariot (or
throne). Its underlying thesis is that Divinity and the cosmos
comprise a series of quaternities that pervade all being—an
example of the mystical continuity between divine and
material realms.
In the biblical book of Ezekiel, the prophet uses various
terms to indicate his uncertainty about his vision’s
veridicality; here, the Zohar amplifies Ezekiel’s emphasis on
the mediated nature of mystical visions, through frequent
references to the looking-glass nature of prophetic vision
and by employing a distancing rhetoric that is already
present in the biblical text. This underscores the
document’s broader attention to the nature of prophecy, a
faculty to which some medieval kabbalists—such as
Nehemiah the Prophet, Moses de Leon, and Joseph Gikatilla
—appeared to lay implicit claim.
The last main chapter of this volume includes Zoharic
commentary to various portions of the Torah. This section
often displays remarkable wit through punning and
wordplay in the interpretations of biblical verses, and it is
filled with allusions and a subtle esotericism. Thematically,
there is a prominent focus on the betrayal of Joseph by his
brothers and on the Romans’ martyrdom of ten rabbis. The
latter event is viewed as a consequence of the former one—
a view of history that presumably reflects an authorial
concern with theodicy and the continued suffering of the
Jewish people. One particularly rich passage explains the
role of evil within the Divine economy, using the two sides of
Moses’ magical staff as the tableau on which these
complexities are delineated.
Much of the material here can be found only in the
printed editions, or sometimes in late manuscripts of
Byzantine provenance. The short commentary on Ezekiel’s
chariot in parashat Yitro has been published only in a
scholarly article by Ronit Meroz.
The volume closes with a short collection of passages
that printers have labeled Tosefta despite their not fitting
into that genre—a suitable end to the Zohar whose
parameters and composition will remain ever mysterious.
Acknowledgments by Nathan Wolski
I wish to acknowledge the Australian Centre for Jewish
Civilisation, Monash University, for its support. I am grateful
to Jonatan Benarroch for combing the manuscripts of the
Zohar, preparing lists of variants, and to Rabbi Jonathan
Matt, who has kindly and meticulously edited a user-
friendly version of the text. Rabbi David E. S. Stein’s
contributions as copy editor have been invaluable. I thank
my teacher Melila Hellner-Eshed and Avraham Leader for
their assistance with particularly difficult passages.
Mariana Raykov has overseen this project since its
inception and deserves special thanks.
Most importantly, I extend my deepest gratitude to
Rabbi Yehiel Poupko, our faithful shepherd, for his
guidance, and to Daniel Matt, without whom this work
would not have been possible. I thank both of them for the
opportunity to have contributed to this monumental project.
I express my appreciation to Margot Pritzker for her bold
vision and foresight, and for her abiding commitment and
support that made this project possible.
I dedicate this work to my kinderlekh, Layla, Ella, and
Lev:
“May your steps run to hear words of the Ancient of
Days” (BT Berakhot 17a).
Acknowledgments by Joel Hecker
The years that it took to write this translation and
commentary were incredibly blessed, not only because of
the magnificence and holiness of the task, but also because
of the many scholars, teachers, friends, and students who
helped me with the labor by reading sections of the
translation, answering specific questions, and engaging in
extended discussions of matters large and small. They
include: Avruhm Addison, David Azriel, Steve Bachrach,
Tom Baker, Jonatan Benarroch, David Brodsky, Marc
Michael Epstein, Eugene Fleischman-Sotirescu, Gilad
Gevaryahu, Dovid Halpern, Melila Hellner-Eshed, Tamar
Kamionkowski, Rut Kara-Ivanov Kaniel, Mark Leuchter,
Sarra Lev, Yehuda Liebes, Ronit Meroz, Kelilah Miller, Anat
Reizel, Biti Roi, Dan Rosenberg, Chaim Saiman, Jeff
Shapiro, Tzvi Sinensky, Elsie Stern, Sandra Valabregue-
Perry, Mira Wasserman, Steven Weiner, Elliot Wolfson,
Nathan Wolski, and Oded Yisraeli. Physicians Irvin Hirsch
and Rachel Niknam helped me to grasp physiological
details that were crucial for my understanding of various
ailments described in Raza de-Razin.
Special thanks to my Lower Merion Zohar Companions
and students at the Reconstructionist Rabbinical College,
whose engaged study of many of the chapters helped clarify
difficulties, and who brought errors to my attention. I am
very appreciative of the continued warm and supportive
environment provided by my _ colleagues at the
Reconstructionist Rabbinical College. I want to express my
gratitude to the College also for generously funded editing
support for several chapters of this volume.
In his capacity as librarian at the Reconstructionist
Rabbinical College, Alan LaPayover procured valuable
research materials from around the world good-heartedly
and with interest.
My friend Jeffrey Dekro and my student Leiah Moser
both pored carefully over several chapters of this volume,
offering critiques and suggestions that by and large I
adopted.
Extended conversations with Daniel Abrams have
irrevocably shaped my thinking about the meanings and
effects of constructing a critical Aramaic text, for which I
remain ever grateful and troubled. Elliot R. Wolfson was my
doctoral advisor at New York University in the ‘90s; and his
prolific and profound scholarship, as well as his teaching at
the time, have ensconced him in many ways as my primary
guide in thinking about the Zohar and Kabbalah to this day.
Daniel Matt has been a generous, patient, insightful,
and wise mentor to me throughout the years. His guidance,
care, and support are deeply treasured, and I am honored
that he included me in this sacred work.
In his capacity as copy editor, Rabbi David E. S. Stein
has enhanced my translation and notes with suggestions
bearing on style and content, far surpassing the role
suggested by his title. Many thanks to Mariana Raykov,
Senior Production Editor at Stanford University Press, who
has been gracious, patient, and supportive as she has
shepherded this work along.
I am grateful to Jonatan Benarroch, who has carefully
combed through dozens of variants as found in manuscripts
and early printed editions, enabling me to establish a
critical Aramaic text upon which this translation is based.
Far beyond this task, Jonatan has highlighted the most
interesting variants; he has also suggested parallels and
related works stemming from his own immersion in Zoharic
Kabbalah. He has been a frequent companion on the path,
helping me think through the significance of our joint
project.
Rabbi Jonathan Matt has enthusiastically prepared my
critical Aramaic text for online publication at sup.org/zohar.
I am most appreciative of his labors and his careful reading
of the Aramaic text in comparison to the English.
My appreciation goes to Rabbi Yehiel Poupko, who first
invited me to participate in this project and who has
provided me with the support, guidance, and prodding to
keep things moving along.
I offer profound thanks to Margot and Tom Pritzker, and
to the Pritzker Family Philanthropic Fund for their
remarkable magnanimity and foresightedness in sponsoring
this project, making the central text of Jewish mysticism
available to a broad readership.
Glen Miller played a vital role with his dedicated and
expert management of the administrative affairs that made
possible my participation.
At every step, literally, my parents have been my most
devoted supporters. Deep thanks to my mom, Sheila
Hecker, and to my father Harvey Hecker, of blessed
memory, for their lifelong encouragement. My siblings
Gordon Hecker and Karen Sherman have also been
steadfast fans, and I am grateful for their enduring
appreciation of my enthusiasm for matters obscure and
recondite.
My wife, Frani Pollack, is my booster, my support, and
my beshert. Through the years, she has undergirded this
work through her own sacrifices—enabling me to devote
the requisite time to this translation and commentary. I am
eternally grateful for her love, support, and patience, as
well as for her willingness to listen to abstruse monologues
about various details regarding the Zohar.
My boys, Razi, Shai, and Hanina, have watched this
project from a distance but with growing respect for its
significance. I thank them for their endurance when I have
been preoccupied with this project, and more importantly,
for the light and laughter they bring to my life. Each of
them has stretched me in his own distinctive way; I am
grateful even for the torments they inflicted that resulted in
my own personal growth. I dedicate this book to them in the
spirit of the Babylonian Talmud, Shabbat 104a: “Children
have now come to the house of study and said things
unparalleled even in the days of Joshua son of Nun:... Open
N (mem) and closed 0 (mem)—open utterance and sealed
utterance,” for they have taught me lessons both revealed
and concealed.
The task of translating and interpreting the Zohar has
been both grand and humbling; and I echo the sentiments
of Rabbi Moshe Cordovero, who wrote, “I have explained
the words [of the kabbalists] only according to what I have
been taught from heaven. I know with true faith that their
words are very, very deep, and my head does not reach
even their ankles—but what can I do? For the commentator
is obliged to explain as much as he can” (Or Yaqar 8:178). I
give praise and thanks to the Almighty—the blessed Holy
One, yHvH, Mystery who fills and encompasses all reality,
who has provided me with glimpses of glory through the
Zohar, Book of Radiance.
1. Zohar Hadash was first printed in Salonika in 1597.
It was so called because it contained material (with minor
exceptions) omitted from the first printed editions of the
Zohar (Mantua 1558-60 and Cremona 1559-60). On Sitrei
Otiyyot, see Wald, Doctrine of the Divine Name.
2. In contrast to the majority of the Zohar, the
Heikhalot in their entirety (excluding a few passages in the
opening section of the first version) are spoken by Rabbi
Shim’on alone. No other Zoharic personalities appear. In
this apparent reluctance to depict dialogue, perhaps the
author had in mind the Mishnah in Hagigah 2:1: “One does
not expound... the Account of Creation before two people or
[the Account of] the Chariot [= the halls and palaces]
before one person, unless he is a sage and understands of
his accord.”
3. On this and on the halls more generally, see Tishby,
Wisdom of the Zohar, 2:591-94.
myx mbar
Heikhalot Be-Reshit
HALLS OF BE-RESHIT
abbi Shim’on said, “We have learned that when the
blessed Holy One created the world, He engraved
engravings of the mystery of faith within radiancies in
supernal mysteries. He engraved above, He engraved
below, all in one mystery. He fashioned the lower world on
the pattern of the upper world—existing correspondingly to
one another—that all would be one in a single union.
Accordingly, the blessed Holy One engraved engravings of
letters, above and below, and through them He created
worlds.4
“Come and see: In the same way that the blessed Holy
One formed the world, so too did He create Adam.”2
He opened, saying, “But they, like Adam, have violated
the covenant... (Hosea 6:7). The blessed Holy One adorned
him with supernal crowns and created him with six aspects
of the world, to be entirely perfect. All [creatures] were
overcome by fear and trembling before him, for when Adam
was created, he was created in the supernal image; and
when they gazed upon that image, they were seized by fear
and trembling.3
“Afterward, the blessed Holy One placed him in the
Garden of Eden to revel there in transcendent delights.
Supernal angels surrounded him and tended to him,
divulging to him mysteries of their Lord. Come and see:
When the blessed Holy One brought him to the Garden of
Eden, from there would he gaze and contemplate all
supernal mysteries and all wisdom, so as to know and
contemplate his Lord’s glory.4
“There are seven halls—abodes—above, which are
mystery of supernal faith, and there are seven halls below
matching them, one corresponding to the other. These
seven abodes of the halls below are the semblance of above.
They are six corresponding to the supernal pattern; one is
concealed and hidden above. All of these abide in supernal
mystery, for all these halls contain the semblance of above
and the semblance of below, to be comprised in the image
of the mystery above and in the image of the mystery below.
Within them was Adam’s abode.2
“After he was banished from the Garden of Eden, the
blessed Holy One arrayed them for the souls of the
righteous, to delight in them as is fitting, from the supernal
radiant glory. Every single one is arrayed on the pattern
above and the pattern below, as we have established.®
“First hall. A site arrayed below to be as above. The
Companions have already aroused the laws of the Garden of
Eden, as it is in supernal mystery, arrayed deep within,
within the concealment of the mystery below, hidden and
sealed from all, upon which no eye prevails aside from the
souls of the righteous—to be [38b] engraved above and
below, to contemplate from there the mystery of their Lord
and superna bliss.
“These are the righteous, who did not exchange the
glory of their Lord for another deity. It is written: A woman
of strength is her husband’s crown (Proverbs 12:4)—
mystery of faith, that a person cleave to his Lord and fear
Him constantly, not straying to the right or left. We have
already established that a person must not pursue another
deity, called ‘Woman of Whoredom’! Accordingly it is
written To protect you from a strange woman, from a
foreign woman whose talk is smooth (ibid. 7:5).2
“This hall abides in the image of supernal mystery. For
when the souls of the righteous depart this world, they
enter within these halls in the Garden of Eden below; there,
every single one enters for as long as the soul is required to
dwell within. In every single hall there are images
corresponding above and images corresponding below.
There the soul is clothed in garments resembling this world,
delighting there as long as she requires, until the time
arrives to ascend to a loftier site, as is appropriate. From
within that instrument in which she is clothed, she beholds
sublime images—contemplating the glory of her Lord.®
“In this hall are supernal lights upon which to gaze. The
souls of the converts who converted are there; they ascend
there to gaze upon the supernal glory, and there they are
clothed in a garment of light that shines and does not shine.
The hall is surrounded by a precious stone and gold.2
“There lies an opening descending to the entrance of
Hell. From there they gaze upon all the wicked of the other
nations who did not enter the sacred sealed covenant, and
who were banished by the angels of destruction, who
torment them with flaming fire. They behold and rejoice
that they converted.12
“Three times a day, they scintillate from the supernal
radiance, delighting there. Above them is Ongelos the
proselyte, as well as the other converts who converted. It is
the same above, when their souls are worthy of ascending
there to be adorned.14
“Second hall. This hall lies within the first hall. This
opening is adjacent to the cave of the patriarchs, and this
hall shines more than the first. Here, all manner of precious
stones surround.12
“Within this hall is a single light comprising every color,
shining from above to below. In this hall abide those who
suffered afflictions and illnesses in this world in order to be
refined, who acknowledged and praised their Lord every
day, never withholding prayer from their mouth.
“Within this hall abide all those who sanctified the name
of their Lord every day with all their strength, and
responded ‘Amen, may His great name be blessed’ with all
their might. These abide deep within this hall, the light
comprising all colors illuminating them. From that radiance
they are sustained, and they behold other lights that fuse
and do not fuse in their midst. Above them is the Messiah,
who enters and stands among them, comforting them.13
“He ventures forth from that hall and enters the third
hall. There are all the gravely ill and pained, and all the
tender schoolchildren who did not complete their days, as
well as all those who were saddened by the destruction of
the Sanctuary and shed tears—all of them abide in that hall,
and he comforts them.14
“He ventures forth from this hall and enters the fourth
hall. There are all the mourners of Zion and Jerusalem, and
all those slain by the other nations. He begins to weep
[39a], whereupon all the princes of the seed of David
embrace him and comfort him. He begins weeping a second
time, until a voice resounds; and he clings to that voice and
ascends above, where he lingers until the new moon. When
he descends, countless lights and lusters descend with him
—illuminating all the halls, as well as healing and light to all
the ill and pained who suffered with the Messiah.12
“Then he dons a royal robe—all those slain by the other
nations are engraved and inscribed in that royal robe. That
royal robe ascends above and is engraved there within the
supernal purple robe of the King. In the future the blessed
Holy One will don that purple robe to judge the nations, as
is written: He will execute judgment upon the nations—
filled with bodies (Psalms 110:6). Eventually he [the
Messiah] re-appears and comforts them—lights and
delights descending with him in which to revel, countless
angels and chariots with him, each one bearing a garment
with which to clothe all the souls of the slain. There they
delight all the while he ascends and descends.1&
“Within this hall, abiding deep within a lofty level, are
the ten ordained nobles—Rabbi Akiva and his companions.
All of them rise ascendantly within the speculum above,
ilumining with the supernal radiant glory. Of them is
written No eye has seen, O God, but You, what You will do
for one who awaits You (Isaiah 64:3).42
“In the fifth hall abide all the perfectly penitent, who
returned from their sins and regretted them, whose souls
departed in purity, as well as all the seven masters of
penitence, and all those who sanctified the name of their
Lord, accepting death upon themselves. At the portal of this
opening stands Manasseh, king of Judah, for the blessed
Holy One accepted him in perfect penitence and dug an
opening to receive him. Within this hall abide all the
potently penitent whose soul departed at the moment they
were aggrieved about their deeds. These revel in the
supernal delight every single day. Three times a day,
radiance infuses the hall in which everyone delights, as is
fitting; each is scorched by the light of his fellow’s canopy,
whether above or below. This hall is situated above those
below—even the completely righteous cannot enter this hall
to stand within; it is the highest rung of all, notwithstanding
the rung of the pious, which is the highest rung of all.18
“Sixth hall. This hall is the hall of the pious. This hall is
the most eminent of all, and this is the hall situated above
all; the hall of the right—none can stand within, aside from
the holy pious ones and all those who love their Lord with
abounding love. At the opening of this hall stand all those
who enact the unification of their Lord every day. These
enter this hall, poised to ascend first.12
“Above this opening is Abraham, the right hand of the
blessed Holy One. At another opening stands Isaac—who
was bound upon the altar, a perfect offering before the
blessed Holy One. At another opening, within, stands Jacob
the Consummate, and the twelve tribes surrounding him,
Shekhinah upon their heads. When Israel are in distress, the
three patriarchs arouse, rousing Shekhinah to protect them.
Then She ascends and is crowned above and protects
Israel.22
“Just as there are halls below in the Garden of Eden, so
too above halls are arrayed which are mystery of faith. All
these halls are linked together and crowned with a single
hall: the seventh hall, which is hidden and concealed from
all the other halls. In the middle of this hall stands a single
pillar [39b] of many colors—green, white, red, and black.
When souls ascend, they enter within this hall. Whoever
befits this color ascends within; and whoever befits that
color ascends within—every single one, as is fitting. These
six halls serve as abodes, as we have said; the seventh is not
an abode. All six are in the mystery of six. Of this is written
PWX (Bereshit), In the beginning (Genesis 1:1)—six rungs
above, six rungs below; it is all one mystery.”21
Come and see: PWX (Be-reshit), In the beginning (Genesis
1:1).
Rabbi Yehudah said, “There were two houses—the First
Temple and the Second Temple, this above and this below.
They are the two n’s (hes)—this above and this below; and
all is one. The superior 3 (bet) opens gates to every side,
thereby concatenating one in the other. mwx 1 (Reshit),
Beginning—then it is PWXI (reshit), first, to be reckoned in
the count of the edifice.”22
Rabbi Yitshak said in the name of Rabbi El’azar, “mwx72
(Be-reshit), In the beginning—totality, the image in which all
images are comprised, mystery of the verse: the
appearance of the semblance of the glory of yHvH (Ezekiel
1:28)—the mirror in which six others appear, and this is
MW11 (Be-reshit)—N’W XII (bara shit), created six. Come and
see: When six colors enter within this mirror, She primes
Herself to display them and fashion through them the
artistry of the world. Now, should you say that the artistry
of the world hails from this rung, it is written: mw X71 (bara
shit), created six—praise belongs to the six who compose
artistry through this!”23
Rabbi Yose opened, “The blossoms have appeared on
earth, the time of singing has arrived; the voice of the
turtledove is heard in our land (Song of Songs 2:12). The
blossoms have appeared on earth—mystery of six; have
appeared on earth—for they are images manifesting in this
rung; the time of Win (ha-zamir), singing, has arrived—then it
praises and exalts, as is said: so that glory may sing to You
and not be silent (Psalms 30:13). So it is called 11211 (mizmor),
song, as we have learned concerning what is written: 717?
IAM (Mizmor le-David), A song of David—for Shekhinah settled
upon him first. This is the significance of the time of singing
has arrived.”24
Rabbi Hiyya said, “For then the time to praise
arrives.”22
Rabbi Abba said, “The upper world is concealed, and all
its contents are concealed—for it abides in supernal
mystery, the day of all days. When it created and emanated,
it engendered these six; and because it is concealed and all
its contents concealed, Scripture said: mwx71 (Bereshit)
(Genesis 1:1)—n°w X72 (bara shit), created six, supernal days,
without specifying who created them—because it is the
upper world, concealed. Afterward, Scripture revealed and
elaborated the lower construction, specifying who created
it—because it is the world that abides openly—saying: Elohim
created the heavens and the earth (ibid.). It is not written in
a concealed manner created the heavens, because it is a
revealed world, and so Scripture said: Elohim created—Elohim
precisely, the name revealed! The first in concealment, for it
is the upper world; the lower, openly—that the work of the
blessed Holy One always be concealed and revealed. The
mystery of the holy name too is concealed and revealed.
PAWII NX (Et ha-shamayim), The heavens—amplifying the
meaning to include the lower heavens below. 77X5 nxi (ve-et
ha-arets), And the earth—to encompass the earth below, and
to include all her works corresponding to the pattern
above.26
“The earth was chaos and void (Genesis 1:2)—as we
have said. This is supernal earth, for She has no light of Her
own. Was—at first She already was, as is fitting; now—chaos
and void and darkness (ibid.). nmn (Hayetah), Was, precisely!
Afterward She diminished Herself and diminished the light.
Chaos and void, and darkness [...] and wind (ibid.)—the four
elements of the world consummated within Her.22
“Alternatively, oxn NX) (ve-et ha-arets), And the earth—as
we have said, amplifying the meaning to include the earth
below, arranged in numerous abodes, corresponding
entirely to the pattern above. This is the significance of The
earth was chaos and void and darkness [...] and wind.
These are the abodes of the earth: Erets, Adamah, Gai, Neshiyyah,
Tsiyyah, Arqa, Tevel, and the greatest of all is Tevel, as is written:
He [40a] judges tevel, the world, with righteousness (Psalms
9:9),”28
Rabbi Yose said, “What is Tsiyyah?”
He replied, “This is the site of Hell, as is said: mn?x mx
(tsiyyah ve-tsalmavet), drought and deep darkness (Jeremiah
2:6). This is the mystery of what is written: and darkness
over the face of the abyss (Genesis 1:2)—mystery of the site
of Hell; Tsiyyah—site of the angel of death, as we have said,
because he darkens the faces of creatures. This is the site of
ultimate darkness. Chaos—this is mwi, Neshiyyah, because no
image at all can be seen within, so that °winx (itneshei), it is
forgotten, entirely; so it is called Neshiyyah, Oblivion. Void—
this is Arqa, a site not forgotten.”22
Rabbi Hiyya said, “This is Gai. And a wind of Elohim
hovering (Genesis 1:2)—corresponding to Tevel, nourished
by the wind of Elohim; all are as one.”22
Likewise for the supernal earth; there are seven abodes
above—rung upon rung—and in all the abodes are supernal
angels—one upon another; so too below. All are linked to
one another so that all becomes one. There are seven
abodes above—the supernal earth embraces them, all of
them rooted within Her, in each of them the praise of the
blessed Holy One; rungs distinguished from one another,
sites distinct from one another.34
First abode below. A site of dark domicile that does not
shine, arrayed as the abode for spirits, quaestors, and
potent whirlwinds—invisible, possessing neither light nor
darkness; no image whatsoever. There, knowledge does not
pertain at all, no impression of form at all. A prince presides
over that site named 29X1n0 (Tohari’el), and with him seventy
flying deputies. They are obliterated by the flaming sparks
above them—not enduring, not seen, not found. When
morning appears, all of them are renewed but they do not
endure. When they reach that place, they are annihilated
and are not found; and they enter one hollow of the abyss
and are not seen. When night dusks, they are obliterated by
the sparks—until morning appears.32
Second abode. A site shining more brightly, dark though
not as dark as the first, arrayed as the abode for angels
appointed over the deeds of human beings, and to seduce
them along the evil way they pursue. This site is more
visible than the first. These angels are proximate to human
beings and relish in the fragrance and aroma below,
ascending beneficently to shine more brightly. A prince is
above them named XNP (Qadumi’el). These open song, fall
quiet, and disappear, not seen, until Israel below open and
intone song—then they abide in their place, manifesting
more brightly. Three times a day they recite the Qedushah.
When Israel engage Torah, all of them soar and testify
above; and the blessed Holy One takes pity on them.23
Third abode. A site of flames and pillars of smoke;
there, the stream of the flowing, gushing river of fire—the
burning place of the souls of the wicked. From there fire
descends upon the heads of the wicked; there, the angels of
destruction who torment them. There, at times, slanderers
prevail upon Israel—to accuse them, excepting when they
seize a remedy to thrust them aside. A prince is above them
from the left side, all of them from the side of darkness, as
is said: and darkness over the face of the abyss (Genesis
1:2); wicked Samael lurks there.34
Fourth abode. A luminous site—there, radiance for the
supernal angels on the right side. They open song and
conclude—not vanishing like the former [40b], who open
song and are burned, passing through the flaming fire,
returning renewed as before. These abide in their place
and do not pass away; these are angels of compassion, who
never change. Of them is written He makes his angels
spirits... (Psalms 104:4). These perform their missions in
the world—unseen by human beings, except in a vision, or
in a different mode, through great awareness. An angel is
appointed over them named x75 (Pad’e/). Within, keys of
compassion open to those who return to their Lord, and
they open gates to usher in their prayers and
supplications.35
Fifth abode. An abode shining more luminously than all
the preceding. Within are angels—some fire, some water,
sometimes manifesting in compassion, sometimes
manifesting in judgment, these on this side, these on that
side. Sometimes these shine and these darken. These are
appointed to sing to their Lord—these at midnight, these
when light ascends. A prince is above them named >xwip
(Qadashi’el). When night splits and the north wind arouses
and the blessed Holy One comes to delight with the
righteous in the Garden of Eden, then the north wind
knocks, reaching those appointed to sing at midnight, and
all of them sing and open song. When morning appears and
the blackness of morning unites with the light, all the others
recite song—and all the stars of heaven, and all the other
angels below, assist them—as is written: When the morning
stars sang together and all the sons of Elohim shouted for joy
(Job 38:7), until Israel take up song and praise after
them.36
Sixth abode. A supernal abode—close to the Kingdom of
Heaven. Within are ships, rivers, and streams branching
from the sea, and countless fish swarming to the four
directions of the world. Above them are appointed officers,
and one prince above them—named Uriel—in charge of all
those below. All of them sail forth at the times and moments
when ships set sail to this side and that. When the ships set
sail to the south—the prince presiding over that side is
Michael, who hails from the right. When the ships set sail to
the north—the prince presiding over them, to that side, is
Gabriel, who hails from the left side. When the ships set sail
to the east—there is the prince presiding over that side,
named Uriel; he is to the right. When the ships set sail to
the west—the prince presiding over that side is Raphael.32
Seventh abode. The most supreme abode of all. The
souls of only the righteous are found there, delighting in the
supernal splendor, reveling in sublime delights and
pleasures. There are found only the worthy—and the
treasuries of peace,’ blessing, and generosity—
corresponding entirely to the pattern above. The
Companions have already explained this.38
So it is with the seven abodes in the earth below—all of
them corresponding above. In all of them are species
resembling human beings; and all of them acknowledge and
praise the blessed Holy One. None know His glory as those
in the highest abode—they behold His glory fittingly,
worshipping and praising Him, perceiving His glory. This
uppermost world—Tevel—exists enduringly solely for the
sake of the righteous, who are holy bodies [41a].
Correspondingly above, the seventh abode exists solely for
the souls of the righteous. Likewise, this seventh abode
below exists solely for the bodies of the righteous, so that all
becomes one, one corresponding to the other.22
Come and see: Rabbi Shim’on said, “The seven abodes
we have mentioned—within are seven halls of the mysteries
of faith corresponding to the seven supernal heavens; and
in every single hall are supernal angels.42
“First hall. Here is a spirit appointed over the souls of
converts who converted—named xan (Rahami’el). He
receives them; and they bask in the radiant glory above.44
“Second hall. Here is a spirit named ?xVPnX (Ahina’el),
presiding over all the souls of the children who did not
merit to study Torah in this world. He presides over them
and teaches them.42
“Third hall. In this there is a spirit named ?xPn77x
(Adrahina’el), presiding over the souls of those who returned
in repentance yet did not return—namely they
contemplated, yet before they returned, they died. These
are tormented in Hell. Afterward they are brought before
this appointed spirit and he receives them, and they desire
to bask in the radiant glory of their Lord but they do not
bask. These are called 1W1 712 (benei basar), children of flesh,
and of them is written From new moon to new moon and
from Sabbath to Sabbath, all flesh shall come to bow down
before Me—says YHVH (Isaiah 66:23).43
“Fourth hall. Here presides a spirit named Pxm
(Gedaryah’el), presiding over all the souls of those slain by the
other nations, to draw them in to the purple robe of the
King, where they are engraved until the day the blessed
Holy One will avenge them, as is written: He will execute
judgment upon the nations—filled with bodies—smashing
heads over the wide earth (Psalms 110:6).44
“Fifth hall. Here presides a spirit named YX’TIX (Adiri’el),
presiding over all the bitten-souls, who barely tasted the
sins of the world and who feared their Lord constantly—
they are nourished here by radiant glory of the King.42
“Sixth hall. Here presides a spirit named ?x’?7%x (Tsadqi’el),
appointed over all the souls of the perfectly penitent. These
are stationed to bask in the radiant glory of the supernal
King, and do not withdraw from Him.4&
“Seventh hall. Here presides the supernal spirit of the
right side named Michael, presiding over all the souls of the
pious, who attained that side. These in this most supreme
abode are above all. Michael is chief prince over all residing
within, countless thousands and myriads all standing
beneath him in that side. There, the souls of the pious
delight in the supernal light flowing from the World that is
Coming.”42
Come and see: Rabbi Shim’on said, “Who knows how to
arrange the prayer of his Lord like Moses?! When it was
necessary for him to arrange his prayer at length, he so
arranged; likewise when he needed to shorten.”48
Rabbi Shim’on said, “We have found in the books of the
ancients the arrangement of the mystery of mysteries in a
single nexus. There are times when it is necessary to
arrange one’s prayer perfectly—to bind the bond to
sweeten one’s Lord as is fitting, to know how to actualize
total union, to split firmaments and to open openings so
that there be no one to hinder him. Happy are the righteous
—for they know how to seduce their Lord, to abolish
decrees, to ensconce Shekhinah in the world, to bring down
blessings, and to eliminate masters of judgment so that they
may not prevail in the world!”42
Rabbi Shim’on rose and said, “Who can express the
mighty acts of yHvH [or declare all His praise?] (Psalms
106:2). Who will uncover the dust from your eyes, O
Abraham the pious—the right hand of the blessed Holy
One?! To you was revealed the mystery of mysteries, and
you inaugurated prayers in the world; to you were revealed
the halls of the supernal King.22
“There are seven holy halls arranged with portals
enduringly, and the prayer [41b] of unification enters every
single one. Whoever knows how to sweeten his Lord and to
actualize unification perfectly, knows how to enter all of
them, to bind bonds one with another—spirit with spirit,
lower spirit with higher spirit. [Of these] is written O yHvu!
In distress they sought You, pouring out a whisper when
You chastised them (Isaiah 26:16).21
“First hall. It is written: And beneath His feet was like a
fashioning of 507m 12? (livnat ha-sappir), sapphire pavement,
and like the essence of heaven for purity (Exodus 24:10).
Mystery of mysteries: The spirit called 7°50 (Sappira),
Sapphire—like 17°50 (sefiru), the sapphirine radiance, of a
precious stone—sparkles on two sides. The first light
ascends and descends—white light sparkling in every
direction, above and below, and to the four directions of the
world. The second light is concealed and revealed. From
this light, four lights scatter to four sides—all the lights one
light—like the scintilla of a blazing lamp sparkling lights
before a person’s eyes, the lights of the lamp ascending and
descending, shooting to and fro from within the flaming
light of the blazing lamp, all one light; so too these. All these
lights sparkle with a reddish hue like the appearance of
polished bronze, as is said: sparkling like the gleam of
burnished bronze (Ezekiel 1:7). This is on the right.22
“On the left, there is a spirit called ni3? (Livnat),
Pavement; it merges with the first spirit, fusing together. Its
light is red and white as one, because it derives from the
previous lights. As this one’s lights proceed, they converge
with the previous lights and are comprised within—
becoming one. Only the previous lights are visible; the
latter are not revealed—not known that they entered within
them, concealing themselves within, as is said: and it was
not known that they had entered into them... (Genesis
41:21). This is spirit within spirit—becoming one; lights
within lights—becoming one. Here are the two lower
firmaments of the firmaments called ‘heavens of the
heavens. ’23
“From these two sparkling spirits, the holy ophanim,
wheels, were created—their nature equivalent to the living
beings, as is written: The appearance of the wheels and
their design... (Ezekiel 1:16); and this is the significance of
the verse: The image of the living beings, their appearance,
was like burning coals of fire, something with the
appearance of torches; it moved about among the living
beings (ibid., 13). What does it signify? The holy spirit, the
site from which they sprang—illumining them, as is written:
and there was brightness to the fire, and out of the fire
flashed forth lightning (ibid.).34
“When spirit fuses with spirit, there flashes forth from
them the radiance of one living being poised above four
ophanim, wheels. It has the image of a lion, and rules over
1300 myriads of other wheels; it has the wings of an eagle.
This one is empowered over all those wheels. Each one of
those four moves in four galgalim, spheres; in every single
sphere, three supports—twelve supports in four spheres.
This spirit rules over all; from here they emerge. This spirit
sustains all; from it they are nourished.22
“Each of these four ophanim, wheels, has four faces; and
all these faces gaze toward the four sides of the living being
standing above them. When these four beneath the living
being move, they interlock, linking with one another, as is
said: the loops opposite one another (Exodus 36:12)—
combining together, one with another. When the spheres
move, a sweet voice is heard among all the hosts below,
according to their kind.26
“Beneath this hall, hosts spread out to countless
directions of the firmaments below, until they reach the
planet Saturn. All of them gaze toward this hall; from there
they are nourished. All those in this hall gaze toward that
Spirit, as is written: wherever the spirit would go, they
went, not turning as they went (Ezekiel 1:12). This is the
hall called Hall of 7 =0n m? (Livnat ha-Sappir), Sapphire
Pavement.22
“The light of this spirit, which comprises a second spirit,
ascends and descends, never resting, like sunlight in water.
None can fathom it, save the aspiration of the righteous
person in the prayer which enters that hall, ascending to
bind bonds perfectly at the origin [42a] of this spirit, as is
fitting. Then the light wraps itself within, delighting—
ascending with it, to be linked in the nexus of the second
hall, so that the comprising spirit might be encompassed
within another higher spirit above.22
“This comprising spirit contains the living being and all
the ophanim, wheels, and galgalim, spheres; they are linked
within. Just as fire links with water and water with fire,
south with north and north with south, east with west and
west with east, so all of them link with one another and
interconnect. That spirit ascends to be bound; and the
living being gazes above toward the second hall—they gaze
upon one another.22
“In the middle of this hall a pillar is thrust, ascending to
the middle of another hall. It is hollow and is set from below
above, so that spirit might fuse with spirit—and so on to the
highest of all, so that they might all be one spirit, as is said:
there is one spirit for all (Ecclesiastes 3:19) .62
“Second hall. It is written: and like the essence of heaven
for purity (Exodus 24:10). Here is the unchanging spirit
called 171 (Zohar), Radiance—always abiding in whiteness, its
colors not mingling with another—essence that never
changes. This one is not sufficiently revealed to sparkle like
the other. This one manifests with difficulty; like the
concealment of the eye—which as it rolls radiates and
sparkles in its revolution—so too with this one. For when
that first spirit ascends, it rolls revolutions and reveals it—
and is bound to it like the nexus of the white of the eye with
another color, yet more rarefied, found above it.61
“This spirit revolves through the spirit below. The light
below spins around revolving this light; and it is
illuminated. It is not able to shine until the lower grasps it,
linking with it. Then it shines, embracing the comprising-
light below, though it does not change at all, merely being
revealed through its revolution. When this light revolves,
another light is propelled on the left side, revolving and
spinning around with it. This is the mystery of what is
written: The curves of your thighs like ornaments, the work
of a craftsman’s hands (Song of Songs 7:2). Happy is one
who knows how to revolve lights! ®2
“The other spirit merges with it and spins about,
radiating around blue and white. This white joins with that
white, and the blue joins with the red of the lower light of
the left side. They coalesce, becoming one, and are called
Onwn OXY (Etsem ha-Shamayim), the Essence of Heaven. All that
is below, as well as the lower hall, are all comprised here;
and because everything is included here it is called the
Essence of Heaven.®2
“From the fusion of these lights the six-winged seraphim
were created, as is Said: seraphin were standing above Him;
each one had six wings (Isaiah 6:2)—all of them with six
because they all hail from the Essence of Heaven. It is they
who burn those who show no concern for the glory of their
Lord. The mystery: He who makes worldly use of the crown
Shall perish. Whoever studies Scripture and the six orders
of the Mishnah—this is the one who knows how to order
and bind the unification of his Lord, as is fitting. It is they
who sanctify the name of their Lord continually every day.64
“As the lights revolve, there flashes forth from them the
radiance of one living being, poised and presiding above
four beings ruling over the aforementioned [seraphim], for
they contain them within. When these move, lower seraphin—
the snakes that emerged from that fiery serpent that
inflicted death upon the whole world—are subdued. These
beings have the faces of eagles. They gaze toward that
living being, the supernal eagle above them, as is said: the
way of an eagle in heaven (Proverbs 30:19).&5
“This spirit rules over all. The living being poised over
all gazes above, and all of them toward it. When all of them
move, countless hosts tremble; some of them shine, while
others are smashed asunder by their presence, and they
burn them in fire, returning renewed as before. All of them
enter beneath the living being, concealing themselves
beneath its wings, to be comprised above.®&
“These four beings [42b] ascend when the spirit
illuminates the living being. Every single one has four
galgalim, Spheres: one sphere faces the east—three supports
bearing it, facing the center; one sphere faces the west—
three supports bearing it, facing the center; one sphere
faces the south—three supports bearing it, facing the
center; one sphere faces the north—three supports bearing
it, facing the center. All twelve supports are propelled from
the center, and the center opens and closes. As each sphere
moves, a voice is heard throughout all the firmaments.
These four beings all link together; and the wheels below
enter within these beings, incorporating with one
another.®2
“This spirit, which merges with those spirits, flames—
ascending to be united above, poised to be fused and linked
by the aspiration of the righteous person in the prayer he
utters. For as it ascends and enters that hall, it raises all—
and they are all raised with it, combining together, until
they are comprised within that spirit. That spirit is
propelled by the desire of the nexus of unity of prayer,
unifying all, until they all reach the third hall, fused
together, like the former—fire with water and water with
fire, air with dust and dust with air, east with west and west
with east, north with south and south with north. So all are
linked together, united with each other, and intertwined
with one another; and similarly with countless hosts and
camps descending below, mingling with the lower realms
extending to the planet Jupiter, where numerous deputies
are appointed over the world.68
“When this spirit comprises all and all are comprised
within, it ascends and is embraced—and enters within the
third hall, so that it merges with the spirit there, within the
pillar standing in the center. Then all is perfected up to this
point, as is fitting—all is one spirit, composed of all and
perfect in all, as is said: there is one spirit for all
(Ecclesiastes 3:19). Here pertains kneeling to cleave to
one’s Lord.®2
“Third hall. This hall is the hall of the spirit called 111 (Nogah),
Brilliance. This spirit is purest of all, no color seen within—
neither white, nor green, nor black, nor red. Accordingly, it
is called 1710 (Tohar), Purity—purest and clearest of all those
below. Even though it is purest of all, it does not manifest
until those below revolve and appear within it, entering
within. Once they enter within, it manifests its light, though
not with the color of any one of them.22
“When this spirit is consummated by all those below, it
emits a light consisting of three lights. Two lights ascend
and descend, sparkling. Within that sparkling, twenty-two
lights are visible—different from one another, all of them
one light. They enter within the one light; that light absorbs
them. It shines only when the lights below ascend; and the
aspiration of prayer propels them all. Then that light
radiates forth from within the spirit—illumining, generating
these two sparkling lights, manifesting twenty-two, like the
number of letters of Torah. Afterward they return and are
assimilated within that light.
“All the lower lights are comprised in these lights, and
all of them in this light. This light is comprised within the
spirit, and the spirit abides in this third hall, though only
abiding to settle within the fourth hall, into which it yearns
to ascend.22
“When the lights emanating from the spirit sparkle, all
the gleaming lights join together. The instant they emerge
from the one light—thrusting to shine—a great and holy
living being flashes forth from them, its image like the
appearance of all the [43a] other living beings: the image of
a lion and the image of an eagle combined as one, from
which is fashioned a single form.
“Beneath this living being are four supernal ophanim,
wheels, like the appearance of topaz, embroidered with the
totality of all colors—six hundred thousand myriads all
within them—and each of the four wheels has eight wings.
They all flash forth from within the radiance of the living
being presiding over them. When the light sparkles, it
generates these hosts./4
“These four beneath it are stationed at the four
directions of the world. Each one has four faces: two faces
gaze toward the living being, and two faces they cover with
their wings—from the sparkling lights upon which they are
unable to gaze. Whenever they move in the four spheres
and twelve supports like the previous ones, innumerable
hosts and camps are fashioned from their perspiration—all
of whom praise and chant, never abating. These have no
measure.
“This hall has four openings to the four directions of the
world; at every single opening ten deputies. When all those
in the halls below as well as the halls themselves ascend
through the aspiration of pure prayer, all the deputies open
the openings, until they all combine with one another and
integrate with each other. All of them enter—deputies
within deputies, camps within camps, wheels in living
beings, living beings in wheels (in these wheels), lights in
lights, spirit in spirit, until they enter this spirit.2©
“In this hall there is a certain place like the appearance
of sparkling gold. There are stored numerous hosts and
camps which neither ascend nor crown themselves above.
Instead, in the hour when all these bind bonds and the hall
rises to be crowned, they all venture forth seething with
judgment; they are called shield-bearing warriors, sent into
the world by the masters of judgment in the fourth hall. In
this place six hundred thousand myriads of gold shields are
suspended on four sides in every direction; likewise
beneath them, sixty surrounding the walls. All these shields
wage battles outside—with swords and spears—with all the
emissaries of judgment in the world, until they reach, rung
by rung, the planet Mars. Then the hall ascends and is
crowned with the spirit and all those hosts, but this place
remains in its site. This place is called Ox75 Xn (ta ha-ratsim),
the chamber of the runners (1 Kings 14:28, 2 Chronicles
12:11)—these emissaries run to accomplish judgment and
retribution in all the corners of the world.”
“As prayer ascends it raises all these lights and camps,
clustering clusters, and they are all comprised as one—until
Spirit is joined to spirit, becoming one, and they enter
within the pillar to be incorporated within the spirit of the
fourth hall. Happy is the share of one who knows the
mystery of his Lord, raising His banner in the appropriate
place!28
“Come and see: Everything is interdependent, this
requiring that, to be perfected by each other and
illuminated by one another, until everything ascends to the
site requiring perfection; at first from below, subsequently
from above. Then—perfection on all sides and all is
consummate as is fitting.29
“Whoever knows these mysteries and _ actualizes
perfection cleaves to his Lord and abolishes all harsh
decrees; he adorns his Master and draws down blessings
upon the world. This is the person who is called ‘pillar of the
world.’ His prayer does not return unfulfilled; his share is in
the world that is coming; he is reckoned among the scions
of faith.82
“Come and see: All these halls, all these living beings,
all these hosts, all these lights and all these spirits all need
one another in order to be perfected from below, and
subsequently to be perfected from above. These halls cleave
to one another.
“All of them cleave to one another like the colors of the
eye. All that is within them—like the vision visible in
concealment when the eye rolls and the sparkling radiance
appears. As for that which is not seen in the rolling—it is
the spirit ruling over all. Hence, they depend on one
another, rungs upon rungs, levels upon levels, until
everything is crowned [43b] as is fitting.84
“Come and see: Were it not for all the colors of the eye
that can be seen, the radiant colors would not be visible
when the eye is closed and rolls around. And were it not for
those colors, the concealed one ruling over them could not
be apprehended. Thus, all is interdependent, interlinked.82
“When all is comprised as one in the third hall, and the
aspiration of prayer ascends to be adorned in the fourth
hall, then all is one; one desire, one bond. Here pertains
prostration to gain the favor of one’s Lord.®2
“Fourth hall. This hall is different from all the others. This
one has four halls, one within the other, all of them one hall.
Here is the spirit called mor (Zekhut), Merit. In this place the
merit of all the world’s inhabitants is pondered. This spirit
absorbs all. From it emanate seventy lights, all sparkling, all
in a circle, not ramifying like the others, but adjoining one
another, illuminating each other and embracing one
another. All the merits of the world stand before these
lights. From all of them proceed two lights of equal stature
stationed before them always. Corresponding to these are
seventy appointed princes outside, surrounding all these
halls. These seventy lights, as well as the two lights
stationed before them, are all internal, deep within. This is
the mystery of what is written: Your belly is a heap of wheat
edged with roses (Song of Songs 7:3).84
“All the merits and all the deeds of the world enter
before these lights to be judged. The two lights bear
witness, for there are seven eyes of yHvH ranging over the
whole earth. Everything that transpires in the world is
inscribed—the deed precisely, the merit exactly, ingrained
enduringly. These two lights examine and scrutinize them,
and testify before the seventy lights. These seventy issue
decrees and promulgate judgments, for good or ill. Here
then is the site of Merit.82
“Within this spirit are inscribed three letters—i 7 °’ (yoa,
he, vav). For when these three cleave together in this site,
like the cleaving of male in female, they are then inscribed
within, never withdrawing from there. Afterward, a light
flashes forth, radiating to four sides. This light emits three
others—three law courts, issuing other judgments on
worldly affairs: riches, poverty, diseases, and wholeness,
and all the other matters by which the world is judged. One
hall is for the first seventy, deep within; three for three
others.8&
“This spirit ascends, comprising all those below, and
brings forth a holy living being—flaming, eyes like human
eyes—to oversee the thousand thousands and myriad of
myriads of hosts of masters of judgment. All of them receive
decrees, and open and close [the doors of the hall] to the
world, completing the judgment.82
“Beneath this living being are four seraphim, all blazing
brilliantly, fiery sparks ascending—each one has seventy-
two galgalim, spheres, flaming with fire. When they move, a
river of fire is formed—a thousand thousands ministering
the fire, countless hosts firing forth. As the spheres move,
innumerable are the myriad of myriads arising from them
within the fire. Beneath the second hall, singing legions
emerge; they seek to draw near here, yet all of them are
burned.88
“All the princes of the world who are empowered to rule
derive their authority from here, from within the spirit
inscribed with three letters. And it is from here that their
existence is removed from the world; and they are judged
in this flowing, gushing fire. Everything is transmitted to
this hall because three letters are inscribed here, and the
spirit is composed of them. This living being brings forth
hosts and camps without number.®2
“All the judgments of the world, for good or ill, issue
from this hall—except for three: children, life, and
sustenance, because authority was not granted to this site,
for this matter depends on the supernal river from which all
lights stream. In the middle [44a] of this hall, a place is
arrayed to receive the spirit above within this spirit; it
ascends thereby.22
“This hall has twelve openings; in every single opening
are all the officers and deputies who proclaim, to make
known below all the judgments destined to descend below,
as is said: He called out loudly, saying ‘Hew down the
tree...’ (Daniel 4:11). From these heralds all the Masters of
Wings receive the word, in turn conveying the matter to the
firmament of the sun. From there, as the sun comes out, the
word soars forth and flies through the world, reaching the
serpent of heaven, which is in the middle of the heavens,
where the stars of heaven are congealed. The officers
beneath the sun and those appointed over the serpent hear
the word and seize it. From there, it disseminates to the
world—and even demonic spirits and even birds of heaven
proclaim it throughout the world. Heralds return and close
the openings, so that spirit might ascend within spirit, until
all the lower spirits are entirely one, together with this
spirit—all comprised and integrated within one another,
until all becomes one.24
“When a person is on his sickbed he is judged here—for
life or death. Life depends on the realm beyond. If he is
judged here for life, life is granted him from beyond; if not,
it is not granted. Happy is the share of one who cleaves to
his Lord, entering and emerging! Here pertains bowing
with one’s face to the ground to overpower judgment. Of
this hall is said A faithful God, without corruption...
(Deuteronomy 32:4).22
“Fifth hall. This hall is the hall of flashing lightning, a
glowing spirit illumining those below. This spirit—which
encompasses, opens, and closes—sparkles on every side.
From this scintillation a single purplish light shines. This
light comprises all the radiant colors: white, black, red, and
green light. These are blended with one another: white is
embroidered with red, black with green, and subsequently
white with black, yielding an embroidered living being
imbued with green and red—its image like the image of a
human being, which comprises all images.23
“From it extend four supports, great beings above those
below, called ‘one wheel’—in reality two—for when one
appears, another is illuminated within it, attached to one
another, intertwined. Subsequently, another intertwines,
one within the other; and four heads appear to the four
directions of the world, but they are all one body. These are
they of which is written as of one wheel being inside the
other wheel (Ezekiel 1:16). They are all bound together, like
the appearance of the higher living beings, which never
separate. As for the living being of four embroidered colors,
[its hues] blend together to four sides. Hence, when this
living being moves, it moves in two directions.24
“This spirit of lightning is composed of two spirits: the
spirit of lightning that generates one living being as well as
all the lights; and another spirit that is illuminated from it,
called ‘the flaming spirit.’ From it shine forth two lights that
are four; these lights change colors. Here is the flame of the
ever-turning sword (Genesis 3:24); these are the changing
lights, the flame of the sword. These are poised above the
hall below, for the flame of the sword looms over the
seventy lights of the law court. From here: all judges
rendering judgment—a sword hangs over their heads
above.22
“This flame of the sword—the lights on the left side—
generate another living being, poised above four that do
not abide enduringly: two on the right and two on the left.
When the spirit of this living being infuses these, two
flaming sparks radiate forth, venturing out of this hall,
changing continuously. These flaming sparks are sometimes
female, sometimes male, sometimes spirits, sometimes holy
watchers. Why so? Because when this living being fuses
with the first living being, from the potency of their fusion a
spark flashes forth—flaming perpetually, never
extinguishing, soaring after the two sparks. In the first
instance they are males carrying out missions in the world;
but before they complete [their task] they are extinguished.
Whereupon the spark strikes them [44b], illuminating
them, and they are renewed as before, becoming females,
ranging and roaming; but before they complete [their task]
they [too] are extinguished. This spark strikes them,
illuminating them, and they are restored as before, for that
spark is composed of all, composed of the four colors;
consequently they modulate through all these aspects.26
“This spirit is fused with another spirit, as we have said;
and two can be seen as one—unlike the others preceding,
for when they fuse together only one is visible. Here, [two]
can be seen, abiding in love, comprising all those below.
And even though they are two, they are one—when spirit
spreads within spirit, manifesting in love. This is the
mystery of the verse Your two breasts are like two fawns,
twins of a gazelle, browsing among the roses (Song of
Songs 4:5). When the two spirits spread lovingly into one
another, this hall then transforms and is called ‘The Hall of
Love.’ This hall abides enduringly, concealed within the
mystery of mysteries, for the one who is worthy to cleave to
it; here is written: There I will give you my love (ibid.
7:13).92
“Afterward, when the two spirits that are one shine
forth, innumerable hosts shoot out on many sides,
thousands and myriads, beyond measure—some called
mandrakes, some vines, and some pomegranates—until
countless hosts extend without, as far the planet called
Venus, all of them in love, never separating. Here is written:
If a man offered all the wealth of his house for love, he
would be utterly scorned (Song of Songs 8:7). Here
pertains prostration and spreading of hands to cleave to the
love of one’s Lord.28
“Sixth hall. Here is the spirit called Crimson Thread,
mystery of what is written: Your lips are like a crimson
thread (Song of Songs 4:3). This hall is the hall called ‘Hall
of Desire’; here is the spirit of desire that all the lower
Spirits pursue, to cleave to it with a kiss, with love. This
Spirit comprises six and abides in six: comprising six below,
abiding in six on high. Accordingly this spirit emits twelve
lights, all composed of above and below. These twelve lights
delight to ascend above and to receive all those below.22
“This hall—Rratson—is the desire of all. Whoever ties
clusters and raises them here attains good-will from YHvH in
love. Within this hall, Moses was gathered in love, for he
kissed kisses of love; this is the hall of Moses. This spirit is a
spirit of love, a spirit of union, emanating love to all
sides 100
“These twelve lights ascend and flash. From their
scintillation, four holy living beings radiate forth, beloved of
love. These are called great living beings—joining with the
smaller beings that are contained within them, as is
written: living beings, small with great (Psalms 104:25).
These embrace one another on four sides, just like a nut
that is composed of four sections; accordingly this hall is
called “The Nut Garden,’ as is written: I descended to the
nut garden (Song of Songs 6:11). What is meant by to the
nut garden? I descended for the sake of the nut garden—
the hall of love, so that male and female might unite.101
“These four divide into twelve; three on each side. All
those below are comprised within them; within abide spirits
in spirits, lights in lights, all of them one in another, until
they become one. Then this spirit that is composed of all
ascends, to be crowned with the spirit above—the one
called Heaven—and summons Him to unite together. As
soon as all below are bound together with it, it [the spirit]
says: Oh that he would kiss me with the kisses of his mouth
(Song of Songs 1:2)—then joy abounds to bind spirit with
Spirit, to be perfected by one another; then—perfection, in
a single convergence.102
“When this spirit is joined with Him and they
consummate one another and illuminate one another with
total perfection, as is fitting—through the aspiration of the
righteous person’s prayer, elevating all fittingly [45a] to this
site to join one another in love—then all the halls and all the
spirits comprised herein, every single one of the spirits and
halls comprised in the totality of Heaven takes the hall and
spirit befitting it, to be joined with it and consummated by
it, as is fitting, because the sixth spirit called Desire raises
them toward them in this unification.193
“They are joined as follows: Heaven, a holy spirit above,
takes this hall—this spirit called Desire—to kiss one
another, unite with one another, and be consummated by
one another. This is the mystery: Jacob kissed Rachel...
(Genesis 29:11). Abraham, the right hand on high, takes the
hall of love we have mentioned, the spirit called love, to be
bound together, to unite with one another, becoming one.
Your mnemonic: Now I know what a beautiful woman you
are! (ibid. 12:11)—and a woman’s beauty consists of the
breasts. Isaac, the left hand, takes the hall of the law court,
from where all judgments arouse, the spirit called Merit, to
unite with one another, to perfect one another, becoming
entirely one fittingly. The other prophets take the two halls
below, the two spirits Brilliance and Radiance, in the
mystery of what is written: The curves of your thighs...
(Song of Songs 7:2)—to be bound with one another and
perfected by one another, becoming one. Joseph the
Righteous, pillar of the world, takes the hall of Sapphire,
the spirit called Sapphire Pavement. And even though it is
written And beneath His feet was like a fashioning of
sapphire pavement (Exodus 24:10), out of respect for the
King, assuredly it is so! Later, this pillar takes more—
mystery of mysteries—in the site of the seventh hall.104
“Thus far the rungs are joined, uniting with one another
to be consummated by one another so all will be one,
everything as is fitting. Then: YHVH is Elohim... (1 Kings
18:39). Happy in this world and in the world that is coming
is the share of one who knows how to bind them, to cleave
to his Lord! Here pertains kneeling, prostration, bowing,
spreading of palms, and falling on the face—to draw down
the favor of the supreme spirit, the soul of all souls,
suspended above, beyond, unto Infinity, from which
radiance and blessings stream, to perfect all from above as
is fitting, so that all might be in perfection from below and
from above, all faces resplendent on every side, fittingly.
Then all decrees of judgment are abolished and every
desire fulfilled above and below. Of this is written He said to
me, ‘You are My servant, Israel, in whom I glory’ (Isaiah
49:3), and similarly Happy the people who has it so, happy
the people whose God is YHvH! (Psalms 144:15),105
“Seventh hall. This hall contains no actual image; all is in
concealment. Within the mystery of mysteries, a curtain is
drawn—so that the two cherubim may not be seen. Inside,
the purging cover is found—image of the Holy of Holies.
Accordingly this hall is called the Holy of Holies. This Holy of
Holies is the place arrayed for the supreme soul, totality of
all, the world that is coming vis-a-vis this world .126
“When all the spirits are joined together—
consummated by one another, as is fitting—then the
Supreme spirit, the soul of all, arouses beyond, to the
Concealed of all Concealed, to be stimulated on behalf of all,
to illuminate them from above to below, to perfect them and
kindle lamps. When all is in perfection through the radiance
of all, and the transcendent radiance descends, then this
seventh hall is a hall concealed in the concealment of all, to
receive the Holy of Holies, the descending radiance, to be
filled from there like a female impregnated and filled by a
male—filled solely from this hall, which is arrayed to receive
the supernal radiance. This is the mystery: The seventh hall
is the site of the union of coupling—that seventh might be
joined with seventh, that all [45b] might become a single
perfection, as is fitting.1°2
“Happy is the share of one who knows how to bind this
unification—beloved above, beloved below; the blessed Holy
One decrees and he abolishes! Could one possibly conceive
that he contests his Lord?! Not so! It is simply because
when he binds bonds and knows how to actualize
unification—and all faces are resplendent, and utter
perfection prevails, and everything is blessed, as is fitting—
all judgments are removed and abolished, and judgment is
not to be found in the world. Happy is his share in this
world and in the world that is coming! This is he below, of
whom is written The righteous one is the foundation of the
world (Proverbs 10:25)—sustaining pillar of the world.
Every day a herald proclaims concerning him: You will
rejoice in YHvH, and glory in the Holy One of Israel (Isaiah
41:16)108
“Similarly, sacrifice: Smoke ascends, and all are
provided for, as is fitting; priests with devotion and Levites
with fragrance of song. One is comprised in the other, and
hall enters hall, and spirit spirit, until they are joined in
their place, fittingly—limb with limb, consummating one
another, uniting with each other, finally becoming one,
illuminating one another. Then the supreme soul of all
arrives from on high, illuminating them; and all the lamps
scintillate in perfection, as is fitting, so the supernal light
arouses, and everything enters the Holy of Holies—which is
blessed and filled like a well of flowing waters, never
ceasing—and all are blessed, above and below.122
“Here is the mystery of mysteries: That which is
unknown, beyond calculation—Will forever ungrasped—
sweetens within, within, among them; but that Will remains
unknown, not grasped to be fathomed. Then all is a single
will unto Infinity, and all is in perfection, below and above,
inside and within, so that all becomes one. This Will does
not enter within, even though it is unknown, until all is first
perfected and illuminated on all sides. Then that ungrasped
Will secretly sweetens deep within. Happy then is the share
of one who cleaves to his Lord at that moment! Happy is he
above; happy below! Of him is written Your father and
mother will rejoice, she who bore you will exult (Proverbs
23:25) 110
“Come and see: As soon as all are consummated by one
another and are bound to one another in a single bond, and
the supreme soul illumines them from the aspect on high—
all lights forming one luminary in perfection—then a single
Will of Thought grasps the ungrasped, unknown radiance;
only that Will of Thought grasps, though it knows not what
it grasps. But that Will of Thought is illuminated and
sweetened; and all is filled and all is perfected and
everything is illuminated and fragrantly tempered, as is
fitting. Of this is written Happy the people who has it so...
(Psalms 144:15) 111
“Whoever is privileged to cleave to his Lord in this way
inherits all worlds. He is beloved above, beloved below. His
prayer does not return unfulfilled. He takes liberties before
his Lord like a son before his father, who fulfills his desire
and every need. His awe prevails upon all creatures. He
decrees and the blessed Holy One fulfills. About him is
written You will decree and it will be fulfilled for you, light
will shine upon your ways (Job 22:28).”112
TPP nbn
Heikhalot Pequdei
HALLS OF PEQUDEI
abbi Shim’on said, “We have already learned
concerning those halls that they abide-in-waiting to
sequence the arrangement of the praise of the
blessed Holy One—whether the arrangement that is
actualized through word or the arrangement that is
actualized through aspiration. For there is an arrangement
that abides to be known and contemplated, and there is an
arrangement that abides in aspiration, so as to perceive
higher and higher unto Infinity—where all intentions and
thoughts are embedded, not abiding in word at all. Rather,
just as It is concealed, so all Its matters are in
concealment.4
“Come and see what we have said regarding all those
halls: all the arrangements follow a single principle: so that
low can be comprised in high.2
“But come and see: When Moses arranged his prayer
for Israel’s sake, he prolonged that prayer, for it is prayer
that pertains above; but when he arranged his prayer in
brief, he did not prolong, for it pertains below, as is written:
God, pray, heal her, pray! (Numbers 12:13)—prolonging no
more, for he is master of the house and commanded his
house accordingly [245a]. That is why he did not prolong
his supplication any more.3
“So, all arrangements are to ensconce Shekhinah in the
world, as we have established through all those other halls
we mentioned.”4
Rabbi Shim’on arose and said, “Happy is your share,
Adam-—select of all the creations in the world! For the
blessed Holy One exalted you above all, and set you in the
Garden of Eden, preparing for you seven canopies within,
to revel in the pleasure of sublime delight, as is said: To
gaze upon the delightfulness of yHvH, to contemplate in His
temple (Psalms 27:4). To gaze upon the delightfulness of
YHVH—above; to contemplate in His temple—below. To gaze
upon the delightfulness of yYHvH—in the seven firmaments
above; to contemplate in His temple—in the seven
firmaments below. These abide correspondingly to one
another. You stood in all of them in the Garden of Eden; the
seven supernal, holy canopies were poised over you above
with which to be adorned; in the seven below you stood in
which to delight. Your Lord perfected you with all of them,
to be entirely consummate; until your legs went astray after
wicked counsel and you were banished from the Garden of
Eden, inflicting death upon yourself and the entire world,
because you abandoned the bliss of above and below, and
were drawn after impure desires called Poison of Asps—
after which the body is drawn, not the soul, as is said: the
pitiless poison of asps (Deuteronomy 32:33), and it is
written: Their grapes are grapes of poison (ibid., 32)—until
Abraham the pious appeared, and began to repair the
world and entered within holy faith, restoring above and
below, within the upper and lower firmaments.2
“Those below are halls for the upper firmaments, to
embrace each other and be bound with one another, as we
have established regarding the halls we have mentioned.
And even though we have established there in a general
way, we must elaborate the matter—to arrange the
unification fittingly, so that the Companions will not err, and
will walk the straight path, as is written: For the ways of
YHVH are right; the righteous walk in them [while
transgressors stumble in them] (Hosea 14:10).&
“First hall. Beginning within faith—inauguration to the
mystery of faith, and within the visionary levels of faith.
Through this, true prophets would see the speculum that
does not shine. And because this is the beginning of faith, it
is written Beginning YHVH spoke through Hosea (Hosea 1:2)
—he saw through this rung, beginning of all rungs
ascending above, end of all rungs descending below.2
“Because Hosea saw from within this beginning—end of
all rungs—he was required [to take the woman of
whoredom], because Israel went astray and were lured
from there below, to the site called Woman of Whoredom,
because they forsook and did not cleave to this Woman of
Valor. From there he beheld all the halls on the side of
impurity, containing halls of defilement—all of them defiling
whoever clings to them.8
“So it is written: take yourself a wife of whoredom...
(Hosea 1:2). Now, does this befit a faithful prophet?! It was
only because it is forbidden for a person to enter those
halls, so that he will not be lured after them—just as Noah
was, as is written: He drank of the wine and became drunk,
and exposed himself (Genesis 9:21). Hosea was terrified of
gazing upon those halls through which Israel were defiled
and to which they clung, until He said to him: take yourself
a wife of whoredom and children of whoredom. It is written:
So he went and took Gomer daughter of Diblaim (Hosea
1:3)—to know to what they clung and by what they were
defiled, forsaking the mystery of faith for the sake of alien
god. So, he beheld from within this hall, beginning of all
rungs.?
“This hall is the beginning of all, to ascend through
levels. This hall is an abode poised in radiance to be
adorned with its degrees, with those levels, as is written:
They saw the God of Israel (Exodus 24:10).12
“In this hall is a ministering prince named NTU
(Tohari’el); he presides over the opening of the hall. For all the
souls that ascend, this prince stands by that side—many
other deputies with him, all of them flaming fire, fiery
scepters in hand, all of them [245b] masters of eyes. This
prince is stationed in this side; if the soul is worthy of
entering, she enters. This prince opens the opening and she
is admitted.11
“If she is not worthy, another prince stationed in the
other side lies in waiting, countless thousands and myriads
of wardens of judgment with him. The other holy prince
thrusts her away, while this other one in the side of impurity
seizes her, and ushers her into the impure halls. All the
wardens of judgment clutch her until they bring her down
to Hell, where she is judged for twelve months—array of the
Other Side, a law court to judge the wicked.12
“Correspondingly, the holy prince presiding over the
opening: All the prayers that pierce atmospheres and
firmaments to enter before the King—if the prayer of a
congregation, he opens the opening and allows the prayer
to enter, so that all the world’s prayers become a crown
upon the head of Righteous One, as has been established. If
the prayer of an individual, it ascends until it reaches the
opening of this hall—where the prince is stationed. If the
prayer is deemed worthy of entering before the Holy King,
he immediately opens the opening and ushers it in. If not
deemed worthy, he thrusts it away; and it descends and
drifts throughout the world, coming to rest in the lowest
firmament of those firmaments below which conduct the
world.43
“In that firmament presides a prince named ?x770
(Sahadi’el), ordained over this expanse. He takes all these
rejected prayers, called ‘blemished prayers,’ and he stores
them away until that person is judged. If he returns to his
Lord fittingly, and prays another pure prayer—when that
prayer ascends, this prince Sahadi’el takes the [blemished]
prayer and raises it above until it meets up with the pure
prayer and they commingle as one, entering before the
King.14
“Sometimes when the prayer is rejected—for the
person is drawn after the Other Side and is defiled by that
side—the prince in the impure Other Side takes it. Then the
impure Other Side arises, ascends, and recounts that
person’s sins before the blessed Holy One and accuses him
above.12
“So, when all prayers and all souls ascend, they all
ascend and stand before this hall. And this prince presides
over the opening of this hall, either to usher in souls and
prayers, or to repel them without.1&
“Above this opening there is another opening, which the
blessed Holy One dug. Three times a day it is opened and is
not locked, waiting for penitents who shed tears in their
prayers before their Lord. All the gates and openings are
locked until [prayers] are permitted to enter, aside from
these gates called Gates of Tears.12
“When this tearful prayer ascends above to enter those
gates, the ophan, wheel, named xm (Rahami’el), who
presides over six hundred magnificent beings, appears, and
he takes the prayer in those tears; and the prayer ascends
and is bound above. Those tears are inscribed in that
opening.18
“There are other tears—eternally inscribed on all the
supernal chariots—that are never erased. These are the
tears that were shed above and below when the Temple was
destroyed, as is written: Behold, the Erelim cried outside;
angels of peace weep bitterly (Isaiah 33:7); as well as the
tears shed over the righteous and virtuous when they
depart the world. The chariots receive all of them and blend
them with the tears that were shed over the destruction of
the Temple. About this is written YHVH Elohim will wipe away
tears from all faces (ibid. 25:8). Which faces? These holy,
supernal chariots. Afterward: and remove the disgrace of
His people from the whole earth—for YHvH has spoken
(ibid.).12
“In this hall there is a spirit called mauVwo (Situtriyah); it
has the appearance of sapphire, sparkling in every
direction; this one inheres to two sides. From these, sparks
branch out like the shimmer of a lamp, as we have
established in various aspects. Many [246a] hues flame
forth from this one to the right side.22
“When the supernal firmament—the river flowing and
gushing from Eden—pours forth souls to enter within the
seventh hall, the seventh hall receives them. And when the
holy souls emerge from within the seventh hall, they flow
forth; and this holy spirit named Situtriyah, who is to the right,
receives them. All the souls destined to fly out to virtuous
males, who are to the right—he takes them all, and they
linger there until they merge with female souls.21
“For from this spirit another spirit emerges to the left;
visible, then concealed and comprised within the first spirit,
becoming one, intertwined. This other spirit is called x10
PPIX (Adiryah Sanogya). This is the spirit on the left.22
“This one stands poised—for when the yearning of the
seventh hall is to join with the flowing, gushing river, the
desire ascending from below upward obtains souls through
its desire, and they are female. And when the desire of the
river descends, joining from above downward, male souls
are fashioned. Desire above yields males; desire below
yields females. When these female souls pour forth from
within that hall, they descend until they reach this left spirit
—called Adiryah and called 7505 112° (Livnat ha-Sappir), Pavement
of Sapphire, as we have established in different aspects. As
soon as the female souls reach this spirit, this spirit receives
them and they abide within.23
“Afterward, the spirit of the left fuses with the spirit of
the right; and then they become souls comprising male and
female as one. They couple and fly forth from this hall and
separate out among human beings, as is fitting.24
“When the spirit of the left comes to merge in the right,
they strike one another, fusing; and sparks scatter,
emanating in every direction. From them ophanim, wheels,
come into being—from the sparks shooting out of the left
spirit—of whom is written The appearance of the wheels
and their design... (Ezekiel 1:16). These are the ophanim that
flame fire; they abide in song.22
“Once spirit is tempered by spirit—fused as one—a
radiance flashes forth, ascending and descending, settling
on the four rows of ophanim—namely a living being ruling
over them, called p12 (Bazaq), Spark. This Spark shines from
the scintillating light within the flame and rules over all the
ophanim.2&
“One expanse extends from it, resting upon two
supports. The two supports are two cherubs—one on this
side, and one on that; the expanse is over their heads, as is
written: I looked, and on the expanse over the heads of the
cherubs (Ezekiel 10:1)—this is not the expanse over the
heads of the living beings. This Spark is empowered over it;
the supreme comprised spirit over all.22
“All the prayers offered early—before Israel complete
all their prayers—linger in this expanse; and this Spark
ruling over the expanse embellishes them until Sandalfon—
the chief prince, the supreme spirit ruling over all—arrives.
When Israel complete all the prayers, he takes them from
the expanse and ascends, weaving them as wreaths for his
Lord, as has been established.28
“This Spark arises to enumerate all the prayers that
ascend, as well as all the words of Torah adorned in the
night. When the north wind arouses and night is split,
whoever rises and engages Torah—all these words ascend,
and this Spark takes them and deposits them in this
expanse until day rises.22
“After day rises, those words ascend and alight upon the
site of the expanse in which are suspended stars,
constellations, sun, and moon, called Book of
Remembrance, as is written: and it was written in the book
of remembrance in His presence (Malachi 3:16)—because
book and remembrance are in a single nexus.22
“The four wheels move on twelve supports. The four
are: PNITK, WNT, 2D, WITT (Ahani’el, Qadumi’el, Malki’el,
Yahadonyah), the keys of the holy name in their hands.34
“These four are comprised [246b] in the mystery of the
letters ^X (Adonai), which Sandalfon the master of chariots
wields. These four soar through the air, for the air is
composed of the letters of the holy name 7? (yoa), X7 (he), 1X)
(vav), Xn, (he). The air absorbs them and these interlace with
those; and those four receive them through the mystery of
the Spark.32
“These four enter four—these in those—as is written:
the loops opposite one another (Exodus 36:12), as we have
already established. The mystery is: to be comprised within
one another, intertwining, by the mystery of the comprised
Spirit, in the mystery of the holy name, comprising this
name in that name.33
“Everything in this hall is conducted and propelled by
that spirit, by the mystery of the holy name ruling over all.
In this hall is 'mvīnx (YAHDVNHY), totality of two names,
because it is spirit within spirit. When this name is
composed of the mystery of spirit within spirit, intertwined,
then everything shines—and light ascends and descends,
like sunlight in water, as we have established.34
“Then everything moves on account of this spirit, as is
written: wherever the spirit would go, they went, not
turning as they went (Ezekiel 1:12). When this spirit
illumines through this name, then everything interconnects;
and all is bound as one to ascend above through the
mystery of this holy name.32
“In the middle of this hall stands a pillar, thrust from
this hall to the second hall by which the spirit below
ascends to the spirit above, as is said: there is one spirit for
them (Ecclesiastes 3:19).36
“This pillar standing in the middle is named 9Xx71n77x
(Adrahani’el), and the mysteries of the keys of the holy name
are in his hand. When prayers ascend and reach this pillar,
everything in the hall moves to within the second hall to be
joined together, so that all will be in a single mystery, to
unite above and below as one, so that the holy name will be
complete, as is fitting.32
“Second hall. This hall abides within the mystery of faith to
unite with the mystery above. This hall is more hidden and
concealed than the first.38
“In this hall there are three openings and a ministering
prince above them named 2x71571X (Orpeni’el). This prince
rules over three directions of the world: south, north, and
east; south from this side, north from that side, and east in
the center. The three openings are to these three directions
—two are sealed shut and one in the center is open, in the
mystery of the verse and like the essence of heaven for
purity (Exodus 24:10). This prince is assigned the opening
that is open, and under his charge are two other princes,
appointed over the other sealed openings.22
“All the souls of those put to death by the court or those
slain by the other nations are entrusted to their charge. The
prince presiding over them engraves their images in his
garments—which are blazing fire—and ascends above,
displaying them to his Lord. Then He takes those slain by
the other nations and engraves them in His purple robe.42
“As for those put to death by the court, the prince
brings them down and ushers them behind the two sealed
openings over which the two other princes preside. From
there they behold the glory of all those who fulfilled the
Torah and observed His commandments. They are ashamed
of themselves and are scorched by their canopy, until the
prince presiding over them opens for them the gate of the
east and illumines them—bestowing upon them life,
opening through the gate of the east. In the prince’s hand is
a light of life, full of lights, called ‘Cup of Consolation,’ ‘Cup
of Life’; for on account of another cup they drank previously
they merit this.41
“Similarly on the Other Side, in the hall of impurity,
there is another prince; and in his hands, a chalice called
‘Cup of Staggering,’ ‘Cup of His Wrath’ (Isaiah 51:17). As
we have learned: There is wine and then there is wine!
There is a cup and then there is a cup! Everything is: this
for good; this for ill. Wine for good, as is written: Wine that
gladdens the human heart (Psalms 104:15); wine for ill, as
is written: with foaming wine fully mixed... (ibid. 75:9); cup
for good, as is written: I raise the cup of salvation (ibid.
116:13); cup [247a] for ill, as is written: cup of His wrath,
cup of staggering .42
“Just as on the side of holiness there are halls and
princes entirely for good, and holy spirits and all holy
aspects, so too on the side of impurity there are halls and
princes entirely for ill, and ordained impure spirits and all
impure aspects—one corresponding to the other, like the
good impulse and the evil impulse; all is in a single
mystery.43
“This hall is called ‘Hall of 171 (Zohar), Radiance,’ because
it contains the spirit called Orpeni’ei—a radiance that does not
change, sustained by the concealed brilliance shining from
above and the brilliance shining below. When the brilliance
below strikes the higher brilliance this spirit shines—like
the vision of the eye, for when it rolls it emits a sparkling,
radiant light; so too this spirit.44
“So he is called Orpeni’el, illumining this hall and
illumining the first hall, for the first spirit shines openly
from this spirit, which is concealed. This spirit journeys
above and journeys below in the mystery of what is written:
The curves of your thighs like ornaments (Song of Songs
7:2). As for saying The curves—because there is another
spirit that emerges from it to the left side, and joins with it.
So it is written: curves—two. This left spirit is called 9x777
(Hadrani’el); they merge together, comprised as one, and they
are the essence of heaven (Exodus 24:10)—blended of fire
and water.42
“It is written: Like the appearance of the bow in the
cloud on a rainy day, so was the appearance of the
surrounding radiance—the appearance of the image of the
presence of YHVH (Ezekiel 1:28). This first spirit Orpeni’ei—
concealed between above and below, shining—is like nwn
(hashmal). It is like hashmal; but sometimes it is hashmal; for all
the seraphim— Pnn TN (heivan memallelan), speaking beings,
beings actualized and not actualized—arise from it;
hashmal.4&
“Through X71571X (Orpeni’el), of whom we have spoken,
life is made manifest in the world. When the world is judged
for good, this spirit illumines; and all life and all joy
pervade. For as soon as merit issues forth and judgments
shine, then this spirit illuminates. Your mnemonic: In the
light of the king’s face is life (Proverbs 16:15). When the
world is tried in judgment, the impure Other Side
dominates and is energized, while this spirit is concealed
and darkens. Then the whole world abides in judgment and
is tried. Everything depends on this spirit. Your mnemonic:
his knees knocked together (Daniel 5:6).42
“Here are found all the garments of the souls of the
righteous—who ascend to appear before their Lord, to
stand in His presence. When the soul ascends and reaches
this hall, a certain prince appointed over the garments—
named PXPI% (Tsadqi’el) appears. For whenever a person
performs commandments of Torah in this world, so—
corresponding to how he exerted himself—is fashioned for
him in this hall on high a garment in which to be adorned in
that world.48
“When the soul ascends, that prince takes her garment
and accompanies her until he reaches the River of Fire,
where the soul is required to bathe and be purified.
Sometimes the soul drowns there and is burned—and does
not ascend the whole day. In the morning, when the south
wind stirs, all of them arise and are renewed, chanting song
and singing—just like the angels whose dominion is
withdrawn and are burned, rising renewed as before,
chanting song, going on their way; so too these souls.42
“If this soul is worthy and ascends, the prince ?x’p7x
(Tsadqi’el) takes the soul and adorns her with that garment—
and she is arrayed within, ascending as an offering at the
hand of Michael the Priest, to endure always for all days
before the Ancient of Days. Happy is the share of the soul
that rises and attains this!22
“This spirit PXI (Orpeni’el), of whom we have spoken,
is in charge of all; he rules over this hall.51
“From this totality—when spirit coalesces with spirit,
striking one another, merging as one—are created the
other rulers appointed over the world—the six-winged
seraphim, who sanctify their Lord thrice [247b] daily. These
are they who deal strictly with the righteous—even to a
single strand of hair. These are they who stand ready to
punish—in this world and in the world that is coming—those
who belittle a person from whom they have learned even a
single word of Torah, not treating him with respect, as well
as all those who exploit whoever studies the six orders of
Mishnah to enact the unification of their Lord.22
“When spirit is embedded within spirit, illumining as
one, there flashes forth from that radiance a living being
that presides over the seraphim—four beneath it, their faces
the faces of an eagle. This living being is named °x°5? (Yofi'e/);
he presides over all mysteries of wisdom, and all the keys of
wisdom are found with him.22
“This living being rises to demand reward from the
blessed Holy One, to bestow it upon all those who pursue all
the masters of wisdom learning wisdom to know their Lord
—indeed, even from every person. This is the reward he
bestows upon human beings who pursue wisdom to know
their Lord: When a person departs this world, this living
being sets out on four soaring seraphim, flying toward him;
and he does not allow all those wardens of judgment of the
Other Side to approach him. Many are the emissaries of
peace surrounding him! When these seraphim journey and
appear, the fiery serpents that emerged from the serpent—
who inflicted death upon the whole world—are subdued.24
“This holy living being stands poised. When the soul
ascends and reaches him, he asks her about a mystery of
wisdom of his Lord; and in accordance with the wisdom
pursued and apprehended, so is her reward granted her. If
one was able to apprehend yet did not apprehend, she is
thrust aside and does not enter; and she remains beneath
that hall in shame. When the seraphim beneath [the living
being] raise their wings, then all of them beat their wings
and burn her—and she is burned and not burned, abiding
and not abiding; so is she judged the whole day—illumining,
not illumining—even though she possesses good deeds.22
“For there is no reward in that world like [the reward]
of those who delve into wisdom, contemplating the glory of
their Lord; and there is no limit to the reward of those who
know wisdom, perceiving the glory of their Lord. Happy is
their share in the world that is coming, as is written: Happy
is the person who finds wisdom, the person who attains
understanding (Proverbs 3:13)!56
“This spirit rules over all. All are comprised within it. All
gaze toward it.22
“The living being [Yofi’e/] presides over four others—each
one with four galgalim, spheres. One sphere faces the east;
one sphere faces the north; one sphere faces the south; and
one sphere faces the west. Each one has three supports.
The sphere on the east is named ?N71n (Haniel); the sphere on
the north is named ?xwip (Qarashi’el); the sphere on the
south is named PX’ (Azrieli); the sphere on the west is
named %x71u (Aniel). The three supports of each one all face
the center, for the center propels them; all of them move by
virtue of the center.28
“Those stationed in the center are all appointed over
song. Those on the right intone song—raising desire above,
reciting ‘Holy.’ Those on the left intone song—raising desire
above, reciting ‘Blessed.’ Holy above, blessed below. Those
stationed above on the right take up the Qedushah and join in
the Qedushah with all those who know how to sanctify their
Lord in union, in the mystery of wisdom. Those stationed on
the left take up the Qedushah and join in the Qedushah with all
those who do not know how to sanctify their Lord fittingly.
They all combine with one another in a single unity, binding
together so that they all become one cluster, one spirit—
linking with those above so that all becomes one, merging
with one another.22
“From this site imbibe all the masters of wisdom who
stand ready to perceive through a vision or through the
mystery of a dream. For prophets imbibe from above, but
the masters of a dream or vision imbibe from here. When
this site unites with the site above in a single nexus, then all
prophets imbibe totally, from above and below in a single
bond.£2 [248a]
“For this reason their words are parabolic—their
prophecy not fully lucent as was the case with Moses, who
was totally lucent in his prophecy. For when the radiance
streamed from the site from which all lights spring and
reached his rung, so did he imbibe his prophecy, illumining
—which was not so for all the other prophets.6!
“As for masters of a dream and masters of vision, all of
them imbibe from this site below—not connected above—
through another rung beneath, external. Just as with the
rung of the prophets above—the prophets beholding solely
through another rung below—so too with these; the rung of
their imbibing is above, through this lower rung, though
revealed to them only through another rung without,
beneath.62
“Because the matter emanates from this hall and
extends to the prince presiding over the gate of this hall,
and from there to the prince beneath him, and so on to all
of them—for there are many who convey the word mingling
with it—so, by the time it reaches the human being there
are many who mingle with it; and consequently the matter
is not fully lucent.63
“When these four spheres connect with the four in the
center, they are all called ‘precious,’ and they are the
masters of vision. Accordingly, the living being that we have
mentioned rules over them; and accordingly Daniel was
called ‘precious man,’ as is written: for you are precious
(Daniel 9:23); it is all a mystery, as is fitting. Happy are they
who know the mysteries of their Lord to walk the path of
truth in this world and in the world that is coming!®4
“Third hall. This hall is a hall that abides in supernal
radiance more than all the preceding. Four openings are
found in this hall—one to the south, one to the east, one to
the north, and one to the west. In every single opening
there is one prince, for a prince presides over every
opening.®2
“First opening. This is the opening in which is stationed
a prince named 2x27 (Malki’el). He presides over all the
decrees issuing from the court of the King by which the
world is judged, for he is appointed to oversee these
decrees. Two scribes are under his charge—one on the
right, and one on the left.66
“To this one is granted to emend the configuration of
the decrees before they go out of this gate and are
submitted to the prince in the first hall; for once they are
submitted to that first prince, they issue forth from there—
and it is not permitted to return them. For immediately a
prince of the impure Other Side [appears], master of
fiercely severe judgment, merciless, named 2x70
(Sangadi’el). He is appointed over the gate of the first hall of
the Other Side, which is Hell. How many are the wardens of
judgment—empowered to soar through the world, ready to
execute judgment! 52
“For this reason, the prince stands poised to examine
the decrees, as well as the two scribes stationed beneath
this prince—?2xwnw (Shamshi’el) and ?x1N? (Qemu’el)—scribes to
emend decrees; the prince 9X77 (Malki’el) above them.
Because in the halls in the impure Other Side, specific
princes are ordained—the inverse of these princes in these
halls; and all those spirits and all those princes are entirely
malevolent.£8
“Come and see: When this 9x°7110 (Sangadi’e/) receives the
decree from the side of the prince stationed by the first
opening, he opens an entrance to the dimension of
darkness called Pit of Destruction. There thousands and
myriads of deputies lie in wait to seize the decrees—this
prince above them. Then heralds come forth and countless
wardens sweep [248b] through the world, and judgment is
fulfilled. And so this prince is stationed to examine the
decrees and to emend the ways of the decrees before they
go forth from this opening. This opening is the opening of
the south.62
“Second opening. This is the opening upon which life
and death depend, because in this opening the seals of all
the decrees are signed. For once the decrees are duly
emended, an attendant named 2x71) (Gazri’el) appears and
takes the decrees in this second opening.22
“A prince stands over that opening named PX’ (Azri‘e/);
every single opening is called by the name of the prince
appointed over it. Under the dominion and charge of this
prince are two attendants—their names mvo (Sitriyah) and
XTU (Adi’e!)—one on the right, one on the left. Life depends
on the one on the right; death depends on the one on the
left. Two seals are in their hands: the seal of life and the
seal of death. One stands on this side, one on that.24
“This opening is shut all six days; but on the Sabbath
and the new moon, it is opened to indicate life in that seal
upon which life depends—for the seal of life prevails on
Sabbath and new moon.
“On Yom Kippur—when all Israel stand in prayer and
supplication, striving in the service of their Lord—the
opening remains closed, until the hour of the Minhah prayer.
As soon as the Minhah prayer passes, a current of air flows
forth from the site of the court of the Hall of Merit; and this
opening opens. The prince of this hall arises, as well as the
two attendants—one on the right and one on the left, seals
of life and death in their hands, all decrees of the world
before them—whereupon they sign, whether for life or
death. This is the opening of the east.
“Third opening. This is the opening that is stationed
enduringly to ascertain all those whom judgment will befall,
whether sickness, or pain, or poverty—judgment not
pertaining to death. When the gate of this opening is shut,
judgment is inscribed upon a person that cannot be
rescinded—except through the power of potent prayer and
complete repentance—as is written: A man He locks up
cannot be freed (Job 12:14).4
“A prince presides over this opening named xx»?
(Qaphtsi’el), ordained over this opening in order to close the
opening to the person deserving of punishment, so that he
will not be received in prayer until he returns before his
Lord.2
“The moment that judgment is decreed upon his
children, who have not sinned—tender youths—an ordained
attendant under his charge named xu (rei) goes forth
and proclaims to the left side; whereupon a spirit arouses,
called ‘defective spirit,’ created on the moon’s defectiveness
—called X120X (Askara), Diphtheria. This is the spirit that
presides over the fourth rung in the third hall in the impure
side; this one presides over their slaughter, appearing to
the youths like a woman who rears children, seizing them
and slaughtering them.2&
“Then this soul ascends and this prince embraces her,
raising her to the prince presiding over the fourth hall. That
prince rears them and delights in them, and raises them to
appear before the holy King every single Sabbath and every
single new moon. They appear before Him and are blessed
by Him. Whenever fury reigns, the blessed Holy One gazes
upon them and has compassion on the world./4
“All those children who have not completed their years
—until thirteen years and one day—are all handed over to
this one. From thirteen to twenty years—they are all
handed over to a different spirit. This spirit is called 107X
(Agirison), who emerged from the tortuous serpent that
inflicted death upon the whole world, and who is the evil
impulse. From twenty years and higher, a person is judged
by the court—the site called Merit. He himself is judged—
and is handed over to the serpent who is the angel of
death.78
“For look, from twenty years and lower until thirteen
years, the spirit that is active [249a] within him like a
serpent pursues him—namely Agirison whom we have just
mentioned—because he was not appropriately on guard
when he was a small child. He discerns in him some sign
that he will eventually become blemished, and so he is
taken away without permission. About this is written Some
are swept away without justice (Proverbs 13:23). This is the
mystery written and behold, it was very good (Genesis
1:31). We have learned: and behold, it was very good—this
is the Angel of Death, who pre-empts him, before he
becomes blemished later on. The prince presiding over this
opening ushers in his soul and raises her above.2
“From thirteen years and lower: his father is judged,
and he [the son] is judged for his [the father’s] sins and is
handed over to Askara, Diphtheria, as we have mentioned.82
“Each and every one—hall corresponding to hall, one
the inverse of the other—as we have said. This opening is to
the north.82
“Fourth opening. This opening pertains to healing and
is called ‘Opening of Healing.’ In this opening is stationed a
prince named x75 (Padi’e/), presiding over all the remedies
for the world, to convey the prayers of all the pained, sick,
and afflicted; he ascends in all those prayers and brings
them before the blessed Holy One.82
“He is an angel, an advocate, one among a thousand
(Job 33:23). And it is written: then He is gracious to him
and says, ‘nut (Peda’ehu), Spare him, from going down to
the pit; I have found a ransom’ (ibid., 24)—for he ascends in
that prayer and acts as a good advocate on the person’s
behalf—recalling the merit he accumulated before the Holy
King—for this one always acts for good. So, all [healing]
inheres in this opening in which Padi’el is appointed. This
opening is to the west.83
“For this reason, these four openings are found in this
hall.84
“In this hall inheres a spirit called 713 (Nogah), Brilliance;
this is the spirit ruling this hall; all splendor and every
desire abiding within. This is who confirms all those who
have a share in the world that is coming, adorning those
souls with radiant glory, so that all the spirits in the other
halls will recognize that he is a scion of the world that is
coming, and he will pass through all of them with no one
hindering him.®2
“This spirit is the purest and clearest of those below,
named 2x! (Zohari’el). Some of the holy anointing oil flowing
from the World that is Coming streams upon him; from that
oil he was created and sprang. This one is a lamp, as is said:
I have prepared a lamp for my anointed (Psalms 132:17),
because this is the array to kindle lights below, when the
radiance streaming from on high alights upon him—for this
one is arrayed when all the lower ones below merge with
him.86
“When this spirit is arrayed with all those below,
illumining, he emits a single light named ?X77nX (Ahadi'el),
comprised within this spirit. This one is situated beneath
this spirit to anoint all the souls that ascend—that have a
share in the world that is coming and are entitled to ascend
above.82
“For when the soul ascends and enters those lower
halls, she is inscribed with the twenty-two letters of Torah.
When the soul is worthy and stands before the spirit, this
prince Ahadi’e!l anoints them—and they ascend and enter the
River of Fire; they ascend and are offered as an offering.®8
“This light is composed of three lights, because the
anointing oil blends three colors. When this light sparkles,
twenty-two lights scintillate from it—corresponding to the
twenty-two letters impressed upon that soul. All these
twenty-two lights are ordained attendants standing with
him; they are all called by the name of this light above
them, all included within him.82
“This light—together with all those lights—merges with
this spirit; and this spirit encompasses him—gazing to settle
in the fourth hall.22
“When this spirit comprises all of them—this light
together with all the lights—and they thrust to shine,
[249b] a holy living being shoots forth from them,
composed of two semblances—a lion and an eagle—but one
form, called 2x°nX (Ahi’el).24
“When the radiance of this supreme spirit impacts this
holy living being, four ophanim, wheels—composed of all
colors—shoot forth from its scintillation. They are: 2x7777
(Hadari’e!), DNIT (Yahadari’el), XTTIX (Ahadoriya), MYON (Asimon).
Each of these has eight wings. These are appointed over all
the celestial legions of warriors; for there can never be a
war in the world or an uprooting of a kingdom from its
realm unless all the celestial legions and the stars of the
other firmaments manifest wars and conflicts with one
another. These four ophanim preside over them to the four
directions of the world.22
“When these four sally forth to manifest wars from the
mystery of the hall above—the court called Merit—they
exude innumerable legions and camps from their
perspiration, all of them stationed beneath these ophanim.23
“Some of them preside over song; some of them are
emissaries to the world—corresponding to the emissaries of
the side of impurity who venture out from its third hall,
malevolently harassing the world. These exist
correspondingly—so that they will not prevail over those
who engage in Torah, as is said: For He will command His
angels to guard you in all your ways (Psalms 91:11). And it
is written: On their palms they will lift you up, lest you
strike your foot against a stone (ibid., 12). Against a stone—
A stone one strikes against, a rock one stumbles over
(Isaiah 8:14). This is called A stone one strikes against, a
rock one stumbles over and this is called a tested stone,
precious cornerstone (ibid. 28:16), Rock of Israel (ibid.
30:29)—contrasting entirely with one another.24
“From the mystery of the third hall of the Other Side
issue two spirits called Wrath and Rage; and from these two
emerge all the emissaries who roam to lure human beings
from the way of truth. These are they who rise and happen
upon the person who is embarking on a commandment. So
these ophanim rise correspondingly, in order to protect the
person from harm. Of these two spirits was Moses afraid
when he descended the mountain, as is written: For I was in
dread of the wrath and rage (Deuteronomy 9:19).22
“In the middle of this hall there is another domain
situated high above, with four openings to the four
directions of the world—and ten deputies for every single
opening. One prince is above them, comprised within the
light called Ahadi’el; this is the significance of one wheel
being inside the other wheel (Ezekiel 1:16)—intertwined.2&
“These forty convey the judgment from the Merit-place,
striking the soul that sinned—requiring to be lashed. They
manifest to those souls in flames of fire, and they soar out of
this hall and lash the soul, which remains rebuked outside
all the days decreed upon her.22
“These forty arise and rebuke and shun all those who
uttered an unseemly word from their mouths, befouling
their mouths thereby. These shun them; and for forty days
they abide their prayer unheard, not passing through the
curtain, remaining rebuked outside.28
“Similarly for all those who transgressed such sins that
require rebuke: ten heralds come forth every day and
proclaim throughout all the firmaments and among all the
hosts and camps, ‘Be careful of so-and-so, who is rebuked—
rebuked for such-and-such a sin!’ until he returns to his
Lord. May the Compassionate One save us! When he
repents of that sin, these forty assemble and release him,
whereupon they proclaim about him, ‘So-and-so’s rebuke is
released!’ Henceforth his prayer enters. Until he repents,
he is rebuked above and below—his Lord’s protection
withdrawn from him. Even at night, his soul is rebuked—all
the portals of heaven sealed shut to her; she does not
ascend and is thrust aside.22
“When this ophan that presides over these forty moves, it
reaches the place called O’s77 Nn (ta ha-ratsim), the chamber of
the runners (1 Kings 14:28; 2 Chronicles 12:11). When it
enters, the forty appointed over the four openings enter
with it; and all the shields of gold ascend. These are the
angels called hashmallim—shields, swords, and spears—who
run to protect Israel from the other [250a] nations, and to
wage war on them and wreak vengeance upon them
without delay.1022
“For this reason it is called the chamber of runners—
the place where the runners run, hastening to battle and
wreak vengeance, countering the other runners who run to
inflict harm, to impair fortunes and dominate them. This is
the mystery of the runners went out in haste (Esther 3:15)
—runners from this side, runners from that side.
Accordingly, your mnemonic: the city of Shushan rejoices
and is glad (ibid. 8:15), or alternatively, is dumbfounded
(ibid. 3:15). If these from here precede—the city of Shushan
rejoices; if those from Other Side precede—the city of
Shushan is dumbfounded .121
“We have already established: Everything exists in
parallel, this side corresponding to that side. Accordingly,
these protect all. When these ascend with those, a current
of air from above flows forth, and all of them become one
shield. Your mnemonic: I am your shield (Genesis 15:1).102
“Twelve galgalim, spheres, circle within this hall;
empowered bicolor seraphim—white and red, compassion and
judgment. These are stationed to constantly watch over all
the tormented, whom the other nations pester and oppress.
They are called mi?n (hallonot), windows, as is written:
gazing through the windows (Song of Songs 2:9).
“These are stationed to look upon all those who offer
their prayers—hastening to the synagogue, counted among
the first ten. Then they ascend and record them on high, for
these are called by them ‘companions,’ as is written:
companions listen for your voice; let me hear! (Song of
Songs 8:13) .103
“Happy are the righteous who know how to arrange
their prayer fittingly! For when this prayer begins to
ascend, these ascend within this prayer, piercing all
firmaments and entering all halls until the gate of the
highest opening—whereupon that prayer enters before the
King to be adorned, as has been explained.194
“Come and see: All those who offer prayers and sanctify
their Lord with perfect intention—such prayer must be
drawn out of thought; with aspiration of spirit and speech.
Then the name of the blessed Holy One is sanctified.102
“When it reaches those ‘companions,’ they all take that
prayer and proceed with it to the fourth hall, in that
opening. These praise while they offer prayers, sanctifying
at that time. These are they who are appointed by day,
along with Israel, to be companions with them—not by
night, like the others who recite song by night.1026
“Come and see: It is written: He who robs his father
and mother and says, ‘It is no crime,’ is partner to a
destroyer (Proverbs 28:24). This has already been
established, for he deprives the blessings of the blessed
Holy One—who is his father, as is written: Ask your father,
he will inform you (Deuteronomy 32:7), and similarly: Your
father will rejoice (Proverbs 23:25), as has been
established.102
“PAWN WX? XT I0 (Haver hu le-ish mashhit), Is partner to a
destroyer (Proverbs 28:24). Who is ish mashhit, a man of
destruction? The man who taints the moon, called a man of
perversity (ibid. 16:28), a man of slander (Psalms 140:12), a
skilled hunter, a man of the field (Genesis 25:27)—a
destroyer, for he deprives blessings from the world.
Similarly, whoever deprives blessings from the world is
partner to this destroyer we have mentioned.108
“This is the mystery: For a person must bless the
blessed Holy One and offer his prayer fittingly in order that
His holy name will be blessed, 737p% (ve-yithabbar), and that he
might unite, with these holy pun (haverin), Companions; not
tainting his prayer, thereby depriving blessings from the
world 7170m (ve-yithabbar), and partnering, with that nnwn wx
3230 (haver ish mashhit), fellow—the destroyer, who deprives
blessings from the world and inflicted death upon all.109
“It is written: 72m 721m) (Ve-hover haver), a chanter of
incantations (Deuteronomy 18:11). What is the significance
Of ve-hover haver? Whoever follows the Other Side and
engages in witchcraft draws upon himself another impure
Spirit, 720NX) (ve-ithabbar), and joins, xnnan (havruta), the gang,
of the wicked 71n (haver), fellow, dwelling xn102n1 (be-havruta),
in companionship, with that fellow—the destroyer. Why is
he called 737 (haver), fellow? Because the moment a person
is born, 12nnX (ithabbar), he joins, with him, always abiding
with him—v2n (haver), conjoined fellow. Afterward he
transmogrifies into n’nwn wx 330 (haver ish mashhit), fellow—
the destroyer.112
“So, on the side of holiness—the right side—there is a
good companion, performing kindness with a person in this
world and in the world that is coming. These Dan (haverim),
Companions, are always found above a person in a single
xnian. (havruta), bond, to save him and protect him,
becoming companions with him—to sanctify the name of
their Lord and to sing and praise before Him, always.111
“From these emerge [250b] four other supports for the
twelve we have mentioned—the Companions. These
confront those who proffer advice to harm the righteous, or
who proceed menacingly; and even though they have not
yet acted, they ascend, make the matter known above, and
nullify that advice. These are called 0°x"X (er’ellim)—and
even though all of them are appointed for this task, every
single one is appointed and ordained over specific matters.
Beneath these are innumerable [angelic powers].142
“These four are stationed to the four directions of the
world, each one positioned to that side, all of them watching
out. These are called D397 (harakim), crevices, as is said:
peering through the crevices (Song of Songs 2:9). The
names of these four called harakim: XVu (Ige’el), mu (Iryah),
2 (Ariel), XTP (Yahire’el). These are stationed to
oversee.113
“ige’el is stationed to the east—positioned to watch over
all those who perform good deeds, as well as all those who
conceive the thought of a commandment even though they
are unable to perform it.1/4
“Iryah is stationed to the south—positioned to watch over
all those who console the poor, or who are aggrieved
because of them, even though they are unable to give; as
well as over those embarking on a commandment, and
those who render kindness to the dead—performing an act
of true kindness. This one is appointed to recall him on
high, to engrave his image above, and to usher him into the
world that is coming.115
“Ari'el is stationed to the north—positioned to watch over
all those who contemplate perpetrating evil yet do not; or
who desire to sin and, on the verge of perpetrating,
conquer their impulse and refrain.11&
“Yahire’el is stationed to the west—positioned to watch
over all those who toil in Torah, and send their children to
school to delve into Torah; as well as over all those who
show consideration to the sick on his sickbed, and are
attentive to him, apprising him to contemplate his sins and
deeds and to repent of them to his Lord. For whoever
induces the sick to contemplate his deeds and to turn back
to the blessed Holy One in repentance causes him to be
saved and his spirit to be restored.1!2
“Of this is written Happy is the one who considers the
poor; on the day of evil YHvH will deliver him (Psalms 41:2).
What is the significance of on the day of nw (ra’ah), evil? It
should read on the day of» (ra), evil. Well, on the day of nin
(ra’ah), evil—on the day that that evil holds sway to seize his
soul. Happy is the one who considers the poor—this refers
to the sick, as is said: Why are you so poorly, prince? (2
Samuel 13:4). Consequently, on the day of evil YHvH will
deliver him—those who show consideration to the sick, to
bring him back from his sins to the blessed Holy One, as we
have established. In this hall he [Yahire’e/] is stationed to
watch over him; and on the day when judgment looms over
the world, he is saved, as is said: on the day of evil YHvH will
deliver him—the day that judgment is entrusted to that evil
to prevail upon the world. All of these are stationed to
oversee. 118
“On the day of Rosh Hashanah, when the blessed Holy
One abides in judgment over the world and the Evil Side
arrives to accuse, all of these assemble and arise before the
blessed Holy One, whereupon they all adorn themselves
and stand in the blessed Holy One’s presence. Of that time,
what is written? Gazing through the windows, peering
through the crevices (Song of Songs 2:9). Peering—like one
who glimpses through a narrow space, seeing though not
seeing all that is required. Afterward, gazing through the
windows—a larger observation space, for He opens
openings to have compassion on all. When the blessed Holy
One looks upon the world, He gazes upon these windows
and crevices, and takes pity on all.119
“Then, when Israel blow the shofar and the voice
issuing from the shofar arouses from below—blended of
fire, water, and air, the voice fashioned from all of these, so
as to arouse the supernal voice issuing from within shofar
similarly blended of fire, water, and air—then a herald goes
forth and proclaims throughout all the firmaments, saying:
The voice of my beloved, here it comes [bounding over
mountains, leaping across hills] (Song of Songs 2:8), gazing
through the windows, peering through the crevices (ibid.,
Q) 120
“Then all know that the blessed Holy One has
compassion on Israel, declaring, ‘Happy are Israel, who
possess advice on earth in order to arouse compassion from
above!’ Then this verse applies: Happy is the people who
know the blast (Psalms 89:16). What is meant by who know
the blast? [251a] nunn -uTY (Yode’ei teru’ah), Who know the
blast—smashing this blast that is severe judgment, so that
they will not be judged thereby. Happy are Israel in this
world and in the world that is coming, for they know the
ways of the blessed Holy One—and they know how to walk
in His ways and actualize unification, as is fitting!124
“All these windows and crevices stand poised to
embrace all the prayers ascending from below above, so
that the blessed Holy One might gaze upon them.
Correspondingly, any synagogue without windows is not a
place for prayer.122
“For synagogue parallels synagogue: the synagogue
below parallels the synagogue on high—which contains
windows, as we have said; so too below. The Great
Synagogue has twelve supernal windows; likewise this
synagogue below. Everything exists correspondingly,
because worlds are arranged on the pattern of one another.
As for the blessed Holy One, His glory transcends all. So, on
the day of evil (Psalms 41:2)—when the Evil Side prevails,
YHVH will deliver him.123
“Correspondingly, this prince yYahire’el stands poised
above all those who take pity on the poor, as is said: Happy
is the one who considers the poor (Psalms 41:1).424
“So, everything abides in this hall; and this hall merges
with another fourth hall, where are decrees and judgments
for all. Accordingly, happy is the share of one who knows
the treasures of his Lord, to unify Him and sanctify His
name always—meriting this world and the world that is
coming!
“Fourth Hall. This is the hall through which the blessed
Holy One manifests His dominion on earth. This is the hall
that exists to guard the ways of Torah. This hall is called
Merit, the hall in which all the cases of the world are judged
—all merits, all sins, all punishments, and all rewards for
those who observe the commandments of Torah.122
“This Hall of Merit is different from all the other halls.
Contained within this hall are four halls, all of them
different from one another—all one hall. In this hall there is
a spirit called nrt (Zekhut); this hall is named xmi (Zekhuta),
Merit, after him; and this is >x (E1). All the cases of the world
are judged here. This is the mystery of what is written: 2x
(Ei), God, rages every day (Psalms 7:12).426
“The four halls that are in this hall—one within the
other—are all interconnected; they are all one hall, called
Merit. These four halls have four openings. A prince is
outside—named m3010 (Sansanyah)—stationed by the first
upper opening of the hall. Corresponding to this name,
there is another prince on the Other Side of the left who
receives judgments, arousing in his hall to administer
judgment in the world. Because he receives from him, he is
named Sansanyah after him; he presides over children’s
Diphtheria. When this supernal prince Sansanyah receives the
judgment, he proclaims to the deputies presiding over the
twelve openings; they are the heralds who proclaim all the
judgments rendered in the Hall of Merit.122
“This spirit, called Zekhut’el) as we have mentioned,
absorbs all; everything is comprised within him. From him
emanate seventy sparkling lights, all arranged in a circle—
so as to see one another and not be concealed from one
another. All merits, all punishments, and all cases stand
before all these lights.128
“From them radiate two lights, stationed before them
always. These lie deep within, in the center of the hall.
Mystery of the hall: Your navel is the basin of the moon. May
it never lack blended wine! (Song of Songs 7:3).4122
“Corresponding to these are seventy-two other lights
from the right side, and seventy-two other lights from the
left side. The former are internal. Before these lights all
merits enter; from these innermost [lights] all cases of the
world proceed. So we find that all the lights emanating
from this supernal spirit total two hundred and sixteen
lights—all of them contained in this spirit.132
“The two lights stationed before the seventy always
bear witness and record verdicts of acquittal or guilt. These
seventy issue decrees and promulgate judgments, whether
for good or ill.131
“Here abides this spirit—Zekhut’el, whom we have
mentioned; three letters are inscribed within him, cleaving
from above: 1 7 °> (yod, he, vav). We have already established
that when these letters cleave to this site [251b] with the
cleaving of male in female, then these letters are impressed
within this spirit. Here David said: °n'?x) (ve-elohai), and my
God, my sheltering rock (Psalms 94:22)—mystery of this
spirit called Yx (Ei), and mystery of the letters inscribed
within, called 15 ° (yoa, he, vav).132
“These three series of lights we have mentioned are
three courts, allocated for various judgments on worldly
affairs: riches, poverty, diseases, and wholeness. For the
four halls are arrayed for all these various [affairs]: two
halls for these two other series of lights; one hall for all the
masters of eyes who keep accounts of all the world’s deeds;
and one hall for other scribes beneath the former interior
ones. These four halls are contained within this hall named
after the spirit Zekhut, as we have said.133
“In every single opening of these halls, there is one
prince. In the first opening there is a prince named YN’
(Gazri‘el), ordained to reveal the judgments that have been
rendered and decreed to the first prince stationed by the
first opening of all, named Sansanyah, from whom the other
prince—presiding over the hall of the Other Side and
presiding over children’s Diphtheria, as we have mentioned
—receives,.134
“This prince Gazri’el receives the word of the inner court,
where all is decreed, and then conveys the matter to the
prince outside. All the heralds proclaim throughout all the
firmaments, saying, ‘Such-and-such has been decreed from
the palace of the King,’ until they receive the word in the
hall below. From there they emerge and proclaim the word
so that it is heard in all the firmaments, and they descend
and communicate the matter to all below. All the lower
[deputies] convey the word from rung to rung—even birds
of heaven and fowl of the earth all convey the word,
disseminating it in the world—until all the wardens of
judgment receive the information and show it to people ina
dream; and the matter transpires imminently.135
“Sometimes, the information is required by the kings of
the earth who are ordained to sustain and lead the people,
so that the word is conveyed to the firmament of the sun
below, where it remains until the ordained attendants
empowered over the sun take the word and convey it to the
supreme princes of the Other Side, and they convey the
information to the kings of the earth, who are on their
side.136
“When there were prophets among Israel, they would
receive their prophecy from two supernal pillars upon
which Torah rests. After prophets disappeared from the
world and masters of vision and masters of a dream
appeared, they would receive the information from its
domain, as we have mentioned. When there were kings
among Israel and the prophets disappeared and masters of
dream and vision were nowhere to be found, the
information was conveyed to the kings from this opening, as
we have said.137
“Now, should you say, ‘How could he receive the word
from this place?’ Come and see! Every single rung and
every single opening has specific princes outside, appointed
on their side throughout all the firmaments—extending and
descending below throughout the lower firmaments; and
they convey the word to those who require it. Because from
these halls—which are the side of holiness and are a
mystery of faith—rungs branch out below, all of them in the
mystery of faith, rungs descending upon rungs, finally flying
out into this world, empowered: some to protect human
beings from the Other Side and malignities of the world,
and on the roads they travel; some to assist human beings
when they come to purify themselves; some to perform
signs and miracles in the world; and some stationed to
witness people’s deeds to offer testimony. And so, in this
way, countless rungs disperse to their modes, all in the
mystery of supernal faith, in supernal holiness.138
“Correspondingly on the Other Side, side of impurity,
rungs branch out from those halls below—all of them rungs
to harass and mislead the world: some poised to lure people
from the good path to the evil path; some ready to defile
those people [252a] who come to defile themselves, as we
have learned: If a person comes to defile himself, he is
defiled in this world and he is defiled in that world. These
are called Boiling “xx (Tso’ah), Excrement, as is said: ‘Xx
(Tse), Out!’ you will call to it (Isaiah 30:22). These rungs
stand poised to defile utterly. Consequently, these are
always opposite those; and so everything is in specific
levels, as is fitting.182
“Second opening. In this opening there is a prince
named X77 (Dahari’el), ordained to usher in all the merits
acquired by human beings so that a person might be judged
favorably for them. And so, when judged favorably—merits
outnumbering one’s sins—this prince is appointed over the
compensation and share of those merits and their bountiful
reward. He conveys the sentence and enjoins the prince in
the hall below, called 9x75 (Padi’el), saying, m85 (Peda’ehu),
Spare him, from going down to the pit (Job 33:24). For
when a person is on his sickbed and is seized by the seizure
of the King, he is judged; and every merit and sin he
performed in this world enter this hall to be tried. When
judged favorably, his favorable sentence emerges in this
opening to the right—where this prince Dahari’el is stationed
—and his acquittal is proclaimed, until he is saved. That
judgment descends through all those deputies, rungs
manifestly beneficent below, all of them rungs upon rungs.
That person is judged for all, good or ill, from the palace of
the King.142
“Third opening. In this opening there is a prince named
287) (Gadi’el); he is on the left and is ordained to usher in all
the sins and all the evils after which a person strayed in this
world. He lowers them upon scales, to be weighed against
the merits ushered in by the other prince we have
mentioned. These scales are stationed within the fourth
opening, where merits and sins are weighed together.
Whichever of them prevails—accordingly he obtains other
deputies. If merits prevail—from the right side many
deputies obtain to that side and receive the word of that
judgment and remove evils and illnesses from that person,
until he is saved. If sins prevail—from the left side many
deputies obtain to that side, until the Other Side and all
those wardens of judgment receive the word, so that his
fortune turns bad—whereupon the Other Side descends
and seizes his soul. Happy is the share of the righteous in
this world and in the world that is coming!141
“Fourth opening. In this opening is stationed a prince
named Px (Yozniyah), who is the scale that receives merits
and sins, upon whom all of them are weighed together. This
is called pI% °I1XN (Moznei Tsedeq), Scales of Equity, as is
written: scales of equity (Leviticus 19:36). Upon this all are
weighed to be judged. Beneath this prince are two deputies
—one to the right and one to the left. The one on the right is
named 2x77 (Hari’el); the one on the left is named YX
(Gedudi’el). When merits and sins are weighed, this one tips
to the right, and this one tips to the left. All of them fuse
with the spirit called mdt (Zekhut).142
“When all of them are incorporated within, he
generates a holy living being—flaming—called %x’nin
(Tumi’el). This living being is the being who is stationed to
scrutinize the world, through those ‘eyes of YHVH’ ranging
and roaming throughout the world. Here all those ‘eyes of
YHVH’ take notice of secret deeds performed in the world,
and are aware of wholeheartedly intended deeds, even
though they were not carried out fittingly.143
“This living being is tasked with the supervision of
prayers, because all the requests besought by people in
their prayers are held in the hand of this living being, who
deposits them in this hall. These requests remain in this hall
for up to forty days for safekeeping. For at the end of forty
days (every forty days), this living being goes forth and
takes all these requests and deposits them before those
seventy-two lights who adjudicate them, whereupon this
spirit called Zekhut’el [252b] examines them: whether he is
worthy or not. If he is worthy, the prayer emerges and this
request revolves—twelve deputies issuing with it—each and
every one demanding of that spirit the actualization of that
request that is fulfilled thereby.144
“Beneath this living being are four flaming seraphim. The
four flaming seraphim: ONDIW (Seraph’el), 2? 12 (Baragi’el), POW?
(Qarishi’el), MTP (Qedumyah). These four beneath this living
being are [stationed] to four sides (these four are
positioned to the four directions of the world)—and are
ordained to look upon all those who observe the Sabbath
day, delighting the Sabbath fittingly.142
“When these four move, sparks of fire flash forth; and
from these sparks, seventy-two galgalim, spheres, flaming
with fire are fashioned. From here the River of Fire is
formed, a thousand thousands ministering the fire. All those
who delight the Sabbath—these four princes watch over all
those who delight the Sabbath, the living being poised
above them, propelled by it beneath.146
“Every single day, that River of Fire flows—burning
countless spirits and numerous rulers. When Sabbath
enters, a herald goes forth; and the River of Fire subsides;
and tempests and sparks and flashes abate; and this living
being advances—mounting these four seraphinm we have
mentioned—and enters within the middle of this hall. This
site is called Xu (Oneg), Delight.142
“For when Sabbath enters, all the tables of the world’s
inhabitants—of those who are called ‘members of the royal
palace’—are arrayed there in this site. A thousand
thousands and myriad of myriads arise, presiding over
those tables. This supernal living being enters this site upon
those four seraphim and beholds all those tables, and all those
standing by them—inspecting each and every one, how they
delight every single table—and arises and blesses that
table. All those thousand thousands and myriad of myriads
open, reciting ‘Amen.’148
“What is the blessing with which he blesses that table
fittingly arrayed and delighted? Then you will delight upon
YHVH; and I will cause you to ride upon the heights of the
earth, and feed you the inheritance of your father Jacob—
for the mouth of yHvH has spoken (Isaiah 58:14); and all
recite: Then, when you call, yHvH will answer; when you cry,
He will say: Here I am (ibid., 9). At the final third meal,
when that table has been delighted with all the meals, the
supreme spirit called £ concludes, adding to all the
preceding: Then your light will burst through like the dawn,
and your healing quickly sprout. Your vindicator will march
before you; the glory of yHvH will be your rear guard (ibid.,
8). All those seventy other lights open on all sides, saying,
Behold, surely so will the man who reveres YHvH be blessed
(Psalms 128:4) 149
“When a person’s table is not found in that site
delightfully arranged as is fitting, this living being and those
four beneath it—as well as those thousand thousands and
myriad of myriads—all thrust him aside to the Other Side;
and all the various wardens of judgment seize him and
usher him into that site—which is the inverse of this, called
ui (Nega), Plague. When they usher him in there, they all
open, saying, He loved cursing—may it come upon him! He
did not want blessing—may it be far from him! (Psalms
109:17); May the creditor seize all that he has and may
strangers plunder his wealth. May no one extend to him
kindness... (ibid., 11-12). May the Compassionate One save
us!150
“Because this constitutes the delight of the blessed Holy
One and faith! All these Sabbath, holiday, and festival tables
of delight are the joy of the blessed Holy One. Consequently,
all those who celebrate the delight of Sabbath, holidays,
and festivals—these four positioned beneath this living
being station themselves in front of that River of Fire and
do not allow all those who celebrate their delights to be
burned.151
“Beneath these four are other deputies stationed
without, manifestly from the side of this hall, all of them
heralds outside; and they proclaim all the judgments and all
the decrees issued in this hall.122
“Everything is judged here except for three matters—
children, life, and sustenance—because authority was not
granted here in this hall called Merit. These three do not
pertain here, for they depend on Xx?m (mazzala), flux of
destiny—on the flowing, gushing river where life from
above depends, where sustenance depends, where children
depend. All derive from there—flowing and extending
below. Accordingly, everything depends on this hall, except
for these three.123
“When a person is on his sickbed [253a]—if he is
adjudicated for life, it is not that life depends here, but
rather, once he is adjudicated here for life, then life flows
from above and is granted him. If not, it is not granted.
Happy is the share of the righteous, who know the ways of
Torah—attaining thereby eternal life! Of them is written
Your people, all of them righteous, will inherit the land
forever (Isaiah 60:21).154
“Fifth hall. This hall abides to illumine those below; this is
the hall that is poised to illuminate in mystery of faith.1°5
“One opening is found in this hall, one prince above it;
this prince is called mIo (Saneigoryah). This prince presides
over this opening in order to advocate for Israel; for this
reason he is so named—for he is appointed over all of
Israel’s virtues, to raise their defense before their Lord, so
that the Other Side will not prevail upon them.126
“In this hall presides one spirit composed of four, for
this spirit comprises four colors: white, black, green, and
red. This is the spirit that abides composed of all, called
M10 (Suryah), Chief over all lower legions. All of them are
stationed beneath him, ordained under his charge.122
“This is the spirit that opens and closes; all supernal
keys were entrusted to him. Three times a day, all the lower
legions incorporate and abide beneath him; from him they
are nourished. This one presides over all the mysteries of
his Lord; all supernal treasures were transmitted to him.128
“This spirit is called Love; accordingly this hall is called
the Hall of Love, for here is concealed every mystery of
mysteries for one who is worthy of cleaving to it. Here is the
mystery of what is written: There I will give you my love
(Song of Songs 7:13).4°9
“This spirit guards all the protection on high—and is
called Guardian of Israel (Psalms 121:4), Guardian of the
Covenant (Deuteronomy 7:9), for here pertains the
protection of all supernal treasures; therefore the treasures
of his Lord are concealed within him. From this one
emanate paths and ways to those below, so as to rouse spirit
among them.160
“These four colors within him blend together; wishing
to combine, they strike one another; and from all of them
emerges a holy living being called 37t (Zohar), Radiance. Of
this living being is written that is the living being that I saw
by the river Kevar (Ezekiel 10:15).161
“From this hall issue all holy pnn (ruhin), spirits,
actualized by the animating vitality of supernal kisses. For
from those kisses, air of spirit flows forth for the vitality of
XW)! (nafsha), soul, for all those pnnw! (nishmatin), soul-breaths,
bestowed in human beings—mystery of what is written: but
on everything emanating from YHvH’s mouth does the human
live (Deuteronomy 8:3). For in this hall, since the day the
world was created, await all the soul-breaths and all the
bodies destined to descend to human beings. So this hall
receives all those soul-breaths that issue from that flowing,
gushing river; accordingly this hall never stands empty.12
“Since the day the Temple was destroyed, no other soul-
breaths have entered here. When these will be depleted,
the hall will not stand empty and will be tended to from on
high. Then King Messiah will arrive, arousing this hall
above, and the hall below will arouse.13
“Concerning the mystery of this hall is written Your
two TTW (shadayikh), breasts, are like two fawns, twins of a
gazelle (Song of Songs 4:5). For in this hall, that spirit we
have mentioned and that living being generate two lights—
embracing one another, interconnected—called ‘tw x (EI
Shaddai). These ones called Shaddai and EI below join with one
another and merge together and are called El Shaddai,
because they emerged from the totality of these breasts.164
“This £ı conveys from this site all the compassion poised
to nourish the hall below called Zekhut—named after that
Spirit, as we have said. This Shaddai suckles all those below
and all those halls, as well as all those outside stationed on
this side, called Pegs of the Dwelling (Exodus 35:18, 38:31),
as we have established. So it is called Shaddai, for it supplies
sustenance to all those below, just as it receives from the
right.165
“From here emanate those lights called the flame of the
ever-turning sword (Genesis 3:24), because they turn
various shades. We have already established that these
arouse judgment on missions in the world, and they are
[253b] from the left side.166
“When this spirit branches out—striking to scatter
lights in all directions, just like those breasts that fling milk
to every side—so too [lights] from this spirit scatter to all
sides, producing another living being empowered over
those called the flame of the ever-turning sword .162
“This one is called [viw (Sova), Abundance,] appointed
over the world when famine rules the world and it is judged
thereby. Then this living being is ordained over the world
and brings forth a spirit of sustenance for all the scions of
faith, so that they will not perish in the famine—sustaining
their heart. For when famine prevails in the world, two
impure spirits discharge from the Other Side, called Tw
(Shod), Plunder, and J52 (Kafan), Famine. This is the mystery:
You will laugh at plunder and famine (Job 5:22). For these
arise in the world and assail human beings; one sends
famine upon them, causing them to die; and the other, that
people should eat and not be sated, for the evil spirit
prevails in the world.168
“This living being emits a single spark, shooting forth
from the scintillation of the two sparks we have mentioned
that turn various shades. This spark is called seraphim, and
this [living being] takes hold of them and ignites them.162
“In this hall there are two princes—lights presiding
over a thousand and myriad of myriads called Vines,’ and a
thousand and myriad of myriads called ‘pomegranates’; all
of them abiding in affection. These are they who convey
love between Israel below and the blessed Holy One above.
All of them arouse love and abide in love. When love is
aroused from below above, and from above below, this hall
is filled with immense goodness, ever-so-much_ loving-
kindness, and vast compassion. Then love below within
higher love, one cleaving to the other.170
“From here go forth two princes called Love, named
after the hall. These are stationed to look upon all those
who enact the unification of their Lord with love, and who
lovingly surrender their souls for Him; they ascend and
bear witness on high.
“All those who perform 70n (hesed), loving-kindness, in
the world—these deeds of loving-kindness ascend and enter
within this hall and are adorned there, ascending to be
adorned within Love Supreme. Of this is written Your hesed,
love, is higher than heaven (Psalms 108:5). Of this hall is
written Many waters cannot quench love, nor rivers drown
it... (Song of Songs 8:7).42
“Sixth hall. This is the hall called Hall of px (Ratson), Desire,
which is x17 (Ra’ava), Will, called emanation of YHvH’s mouth
(Deuteronomy 8:3)—joy of total cleaving. Here is Will of
Wills, in the mystery of what is written: Your lips are like a
crimson thread (Song of Songs 4:3)—will of all souls issuing
from that emanation of YHVvH’s mouth 42
“This hall is the Hall of Favor, for here are fulfilled all
the requests and all the supplications of the world on
account of the Will of all Wills, when kisses inhere through
the mystery of what is written: Jacob kissed Rachel (Genesis
29:11)—mnemonic. Then, when they kiss one another, it is
known as 7X7 nu (et ratson), a time of favor—for then
perfection prevails and all faces beam. When prayers
ascend, a time of favor prevails; so it is written As for me,
may my prayer come to You, O yxHvH, at a time of favor
(Psalms 69:14)—union with one another.1/4
“Six openings are found in this hall—four openings to
the four directions of the world, and one above and one
below. A spirit is appointed over these openings, named
DX (Razi’el), Chief over all those ordained in all these
openings—encharged and entrusted with all those sublime
mysteries uttered from mouth to mouth, kissing one
another with love of love.1/2
“These gates are not capable of being revealed. When
they are opened, then all the halls and all those spirits and
all those camps know that the gates of Will are open.
Nothing enters through these gates except for the
aspirations of prayer, the intentions of praise, and the
desires of supernal holy souls.4/6
“This is the hall of Moses; in this hall was Moses
gathered in love, kissing kisses. In this hall Moses would
speak, and Elohim would answer him in a voice (Exodus
19:19) when they cleaved to one another, kisses with kisses
[254a]. Of this is written Oh that he would kiss me with the
kisses of his mouth!... (Song of Songs 1:2). There are no
joyful kisses except when they are intoxicated with one
another, with all delights and joy from the supernal
radiance.1/Z
“Come and see: Moses would speak (Exodus 19:19)—as
is written: Ah, you are beautiful, my darling (Song of Songs
1:15, 4:1), and similarly: Your lips are like a crimson thread
(ibid. 4:3). And Elohim would answer him in a voice (Exodus
19:19)—as is written: Ah, you are beautiful, my beloved,
and gentle (Song of Songs 1:16), and similarly: his lips lilies,
dripping with flowing myrrh (ibid. 5:13).428
“To this spirit have been entrusted all the mysteries of
those souls who arouse passionate love above and below as
one; those superior souls like Rabbi Akiva and his
companions. For these do not draw near to bathe in the site
of the River of Fire, where all the other souls bathe and
pass, as we have already established.1/2
“Come and see: This spirit emits twelve lights, all of
them abiding in the mystery beneath this spirit. At the four
sides of the world are stationed four supernal lights, ruling
in four directions.182
“To the south is stationed one supernal light, the right
hand of the whole world, from which Israel began to
embrace the mystery of faith—Michael, head of the legion
of the supernal light, cascading from the south, where light
abides in its potency.181
“Michael, the right light, is Israel’s grand guardian. For
when the Other Side rises to accuse Israel, Michael argues
with him, acting as advocate on Israel’s behalf, and they are
saved from that accuser, archenemy of Israel.
Notwithstanding the time when Jerusalem was destroyed;
for then sins prevailed, and Michael was unable to contend
with the Other Side, Michael’s claims on Israel’s behalf torn
to shreds; and then applied the verse He has withdrawn His
right hand in the face of the enemy (Lamentations 2:3) 182
“To the north is stationed another light, poised to
receive the judgment from the chamber of the fourth hall
and convey it to the prince of the opening. For in that
opening loom other princes of the impure side, waiting for
that prince, to seize the judgment. Sometimes this light to
the north administers the judgment and it is not entrusted
to the Other Side, for all judgments administered by him
contain healing; the blessed Holy One renders _hesead,
kindness, in those cases.183
“This light to the north is Gabriel. Wherever he strikes,
hesed, loving-kindness, prevails—for Gabriel comprises two
modes, composed of both; so, he contains the blow and the
healing. On this side inheres the mystery of what is written:
just as a man chastises his son, YHVH your God chastises you
(Deuteronomy 8:5)—chastenings of love, composed of this
side and that.184
“To the east is stationed another light appointed over all
matters of healing, to usher in before his Lord all those
forsaken on their sickbed, and to bring forward the times
and ends of those illnesses that have completed their
faithful [mission]. Every single day, he circumnavigates the
world to accomplish healing at the command of his Lord.
This light is named Raphael, even though we have already
established him to a different side. This one embraces this
side and that side—the side of Michael and the side of
Gabriel.185
“This one is empowered in the hour when a person is
adjudicated for life in the fourth hall, whereupon he hastens
healing. This healing manifests with duress, for it hails from
two aspects: the duress derives from the left side, and the
healing from the right side. So, when healing reaches the
ill, it reaches him with great duress.186
“Thus he is from the west—and even though we said
that Raphael is in the east, and they have established him to
the west—healing and life derive solely from the east,
because from there they stream below.182
“On this side is one light named Nuriel (he is Uriel),
composed of all of them, functioning as agent of all. He
possesses three aspects—in essence two, for each of these
encompasses its companion [254b].188
“For these four lower elements derive from the four
elements of the world, transcending all. And because all of
them interlink, the verse alluded, saying I descended to the
nut garden (Song of Songs 6:11), as we have
established.189
“The twelve lights are sustained by the spirit we
mentioned; that spirit above them in perfection. These four
supernal lights have eight others beneath them, becoming a
whole—all of them a single consummation. When they all
branch out, they are three to each side.192
“These four supports are poised to raise and unite this
hall above, in the site called Heaven, joining kisses together
as one. Beneath these are countless rungs upon rungs, all
of them emanating from them—from these lower elements
—some from the aspect of water, some from the aspect of
fire, some from the aspect of air, some from the aspect of
dust.191
“In a similar vein we have learned: Four entered an
orchard—and all of them were selected to this realm, to
these four elements. Each one was bound to his domain:
one to the aspect of fire, one to the aspect of water, one to
the aspect of air, one to the aspect of dust. All of them
succumbed to their element, just as they entered—aside
from the perfectly pious one, who proceeded to the right
side and cleaved to the right, ascending on high.122
“When he reached the site called the Hall of Love, he
cleaved to it passionately. He said, ‘This hall must be
conjoined with the hall above, with great love!’ Then he was
perfected in the mystery of faith—and ascended and
consummated lesser love with great love, as is fitting. So,
he died with love, and his soul departed with this verse: You
shall love (Deuteronomy 6:5). Happy is his share!193
“As for all the others, each of them descended below
and was punished in that element that cascades below.
“Elisha descended below, into the left side—which is fire
—descending within, not ascending, and encountered that
Other Side, called nx PX (el aher), another god (Exodus
34:14). Teshuvah was denied him; and he was banished
because he cleaved to it. So he is called 1nX (Aher), Another,
as we have established.194
“Ben Azzai descended into the element of dust; and
before he reached the burnt dust, which extends to the
Other Side, he succumbed to that dust and died. Of this is
written Precious in the eyes of YHVH is the death of His
faithful ones (Psalms 116:15).195
“Ben Zoma descended into the element of xmn (ruha),
air, and encountered another xm (ruha), spirit, extending to
the side of impurity. And because another spirit passed by
him, 0121 (nifga), he went mad. What is nifga? The impure
spirit called u w15 (Pega Ra), Evil Disaster (1 Kings 5:18), and
SO, nifga, he went mad. u3 (Paga), He came upon, him; and he
did not stabilize.196
“None of them escaped punishment. Concerning this,
Solomon said: There is futility befalling earth: there are
righteous people treated according to the conduct of the
wicked (Ecclesiastes 8:14)—for these descended among
those rungs and were punished!197
“Come and see: Because Rabbi Akiva ascended on high,
as is fitting, he entered in peace and emerged in peace.
“[David] posed a question, not clarified explicitly, as is
written: PNN (mi-metim), from men, by Your hand, O YHVH;
PNN (mi-metim), from men, from those fleeting of portion in
life (Psalms 17:14). He was bewildered how these were
slain among the slain of the world—righteous innocents,
who never sinned such that they should be punished. Come
and see: PNN (mi-metim), of them that die, by Your hand, O
YHVH; ON” (mi-metim), of them that die, nn (me-heled), from
those fleeting, of portion in life. Here are two modes: by
Your hand, O y}vh, and 77n (helea), fleeting. By Your hand, O
yHVH—the blessed Holy One, for the soul is gathered to Him;
of them that die m?n (me-heled)—the Other Side, ruling over
the body, as is written: I will never see a human again
among the inhabitants of ın (hadel), the world (Isaiah
38:11).498
“Come and see: The souls of these—for consummation
of the Holy Spirit, that there be ten spirits from below, as is
fitting; as for their bodies—surrendered to the wicked
kingdom; each one takes its share in accordance with the
mystery of the sacrifices.199
“Come and see: When the beginning of the head of faith
initiated, within thought a spark of impenetrable darkness
struck—ascending within thought, firing scintillating
sparks, hurling in three hundred and twenty directions,
clarifying refuse from within thought, refined.222
“So too, following the same paradigm, it ascended in
thought. Just as refuse was refined within, so too these
were Clarified—through whom was consummated the one in
need. Surely it ascended in thought thus! All [255a] was as
it needed to be: joy on this side, sadness on that.221
“It is written: So I praised enjoyment, for the only good
a person can have under the sun is to eat and drink and be
merry, 112 XM (ve-hu yilvennu), for this can accompany him, in
his toil, through the days of life that God has granted him
under the sun (Ecclesiastes 8:15). So I praised enjoyment—
does King Solomon really praise this?! Rather, So I praised
enjoyment—joy of the Holy King, when He rules on
Sabbaths and holidays. For of all the good deeds that a
person performs the only good a person can have under the
sun is to eat and drink—exhibiting joy at that time, so that
he might have a share in the world that is coming. xım (ve-
hu), For he, can accompany him in his toil. Who? The
blessed Holy One. He will accompany him and will go with
him, bringing him into the world that is coming.222
“Alternatively, 1117 X17) (ve-hu yilvennu), for he will lend him.
Who is this? The person who eats and drinks and rejoices;
everything he spends on food and drink he lends to the
blessed Holy One on loan, who repays him double for all his
expenses. With these two a person lends to the blessed Holy
One: when he takes pity on the poor; and when he spends
for Sabbaths and holidays—lending all to the blessed Holy
One, as is said: He who is generous to the poor makes a
loan to YHvH; He will repay him his due (Proverbs 19:17).293
“Hence: this is joy, that is sadness; this is life, that is
death; this is good, that is evil; this is the Garden of Eden,
that is Hell—this the converse of that, entirely! And so: their
body in sadness, the soul in joy. When these ten called “The
Martyrs’ were killed, it was by the Other Side; and another
site of holiness was consummated. Accordingly, everything
was revealed before the blessed Holy One and transpired
fittingly.294
“In this hall are found those twelve: four above, and
eight with them—for each one takes two along with itself,
just like the arrangement of the twelve banners. Likewise
the arrangement below, until the end of all rungs.222
“From this hall go forth all the prayers and all the
aspirations of desire performed lovingly. When they enter
within this hall, they all cleave to the blessed Holy One.
Every day, whenever kisses unite is the time when the
blessed Holy One delights with the souls of the righteous.
What is this delight? That they draw near through those
kisses; they hasten that bliss. Of this is written Then you will
delight upon YHVH (Isaiah 58:14), as we have established.226
“This hall is the totality of all the lower halls; all of them
are comprised within this hall.207
“The first hall, where that spirit we mentioned abides as
well as all those living beings, is supported by two supports
to the east, two supports to the south, two supports to the
west, and two supports to the north—they are eight, called
‘Pegs,’ situated without.298
“When the supernal King arrives, these pegs move; and
they are uprooted from their place—as well as the cords,
which are another eight aside from the pegs we mentioned.
That first spirit within the hall enters, merging within the
second hall, with the second spirit within.299
“These two supports to the east are PXWP (Qera’i‘el),
ordained—outside—over 12,000 deputies, all of them called
‘Pegs of the Dwelling’; this one is to the right. To the left is
2eunw (Shema’i’el)—ordained over 12,000 other deputies, all
of them Pegs, as we have said.212
“As for the other princes, the supports assigned to the
south: one is 2X70 (Sa’adi’el), and one is 2x10 (Sitreyah’el)—
each one over 12,000 other deputies. These are never
relieved of their authority.214
“All of these are entrusted with the vitalization of the
world. These are they who preside over the verification of
those who marry—weighing males and females on scales,
one with the other; these are called ‘Scales,’ about which is
written to be weighed on scales (Psalms 62:10); not those of
whom is written scales of equity (Leviticus 19:36), as we
have said.212
“All those who are equivalent to one another, one not
weighing more than the other, balance and unite as one—
nexus of [255b] male and female together—and so, to be
weighed on scales; even though sometimes one weighs
more than the other and the matter prospers and they
unite as one, as we have already established.213
“The other princes to the north—two supports—are
2vnny (Petahi’el) and ?X10U (Atari‘e/), each one ordained over
12,000 others. These are ‘Pegs of the Dwelling,’ like those
others we mentioned.214
“Those princes—two other supports to the west—are
2wNTD (Pedati’el) and OxTNIN (Tumyah’e/), each one ordained
over 12,000 other deputies, all of them ‘Pegs of the
Dwelling,’ as we have noted.212
“These are they who shed tears over all those who
divorce their first wife, because those seven blessings
transmitted to her have departed and were not fulfilled—
because she has been divorced, and husband and wife did
not cleave as one. So, they all shed tears, [thinking] that
divorce indicates the departure of those seven blessings
from another place. Then, at that hour, a voice resounds,
saying, Where is your mother’s bill of divorce by which I
sent her away? (Isaiah 50:1).216
“The second hall we mentioned, comprising the first
hall, uniting with it, and all those living beings—it also has
eight supports like the first, all of them ordained, every
single one, over 12,000 other deputies like those previous
ones we noted; two [supports] to the east, two supports to
the south, two supports to the north, and two supports to
the west.212
“The two supports to the east are 987197” (Yahadani’el) and
mi (Gezuryah)—12,000 other deputies for each one, all of
them Pegs. The two supports to the south are ?X7nX (Ahari’el)
and Xm (Barahi’el)—each one over 12,000, like the
preceding.218
“These are assigned the birthing-stool, and are called
accordingly; and they take women’s groans and set them
before this hall. When the Other Side arrives to accuse at
that hour—a time of danger—these arise and escort those
groans to the prince above the opening; and the Other Side
is unable to accuse. Sometimes the Other Side precedes,
enters, and accuses—and is able to inflict harm.212
“The two supports to the north are 9x’2n9?n (Halhali’el) and
2PNiPDO WP (Qersafyah’el)—each ordained over 12,000 others, as
we have said. The other two supports to the west are mxo
(Sogadyah) and 7°77) (Gedaryah)—over 12,000 others.222
“These are assigned the blood of the covenant when the
infant is circumcised on the eighth day; they take that blood
and place it before this hall. When fury arouses in the
world, the blessed Holy One gazes upon that blood, and
permission is not granted to the Other Side to enter
there.221
“Come and see: When a person is circumcised on the
eighth day, and Sabbath—holy kingdom—has spread over
him, the Other Side arises and sees that the foreskin that is
cut and cast away is his share from this offering. Then he is
broken, unable to dominate and accuse him, and he
ascends and becomes Israel’s advocate before the blessed
Holy One.222
“Third hall. This hall abides to incorporate and unite the
second hall within, as well as that spirit and all those living
beings it contains. All of them combine and coalesce
together—one spirit, embracing one another. It also has
eight supports to the four directions of the world, all of
them called Pegs.223
“The two supports to the east are mmm (Yehodyah) and
PVT (Azri’el)—each presiding over 12,000 other deputies, all
of them called ‘Pegs of the Dwelling.’ The two supports to
the south are XID (Shekhani’el) and 7M (Azuzyah)—ordained
over 12,000 other deputies.224
“These are assigned the breath of children studying
Torah, sustaining the world. They take that breath and raise
it on high; and from every single breath of those children
studying Torah, one spirit is fashioned—and that spirit
ascends above and is adorned with a holy crown, ordained
as guardian of the world. And so with all of them.225
“The two supports to the north are Xau (Azafi’el) and
PNIPIWVP (Qetatreyah’el)—each one ordained [256a] over
12,000 other deputies, as we have said. The two supports to
the west are miodu (Asasanyah) and 7?7°7°9% (Adirirvah)—each
one ordained over 12,000, as we have said.225
“These are assigned to proclaim throughout all the
firmaments about all those who withdraw their children
from Torah, removing them from study—whereupon all
these deputies come forth and proclaim, saying, ‘Woe to so-
and-so, who withdrew his child from Torah! Woe to him, for
he is forfeit from the share of the world that is coming!’227
“Fourth hall. This hall is a hall abiding with exceeding
protection. This hall is surrounded by thirty-two supernal
pegs, and 500,000 others ordained beneath these; and four
others supreme over all—all of them Pegs of this hall. These
four are: 2X°70N (Hasdiyah’el), TOP (Qasiryah), TIT? (Qedumyah),
2X17 (Dahari’el). These four are in charge of all—all the
others ordained beneath them.228
“Through these is made known the judgment to be
enacted in the world. Of these is written [This sentence by
decree of the watchers;] xN?xXw (she’elta), this verdict, by
order of the holy ones (Daniel 4:14). To these four come all
those hosts appointed over judgment X?xw’? (le-sha’ala), to
inquire, how judgment has been decreed in the world,
regarding all those judgments not yet handed down as
written decrees—for the life of the world. So they all come
to inguire, and accordingly they are all ordained over
this.229
“The thirty-two others are assigned over all those who
study Torah constantly, not ceasing day or night. As for all
those others beneath them, they are assigned over all those
who set aside fixed times for Torah. All of them are assigned
over this—as well as to punish all those who are able to
engage Torah yet do not.232
“Fifth hall. In this hall are stationed 365 deputies,
corresponding to the number of days of the year, and above
them four supports, supreme above all. They are: ?xmwp
(Qerashyah’el), 2X7?U70 (Seratyah’el), mM 7?0U (Asiryah), 2XNTP
(Qadami’el). These are called the Pegs of this hall.231
“These are assigned to amuse the world when the soul
added every Sabbath eve flows forth. When it flows forth,
these emerge with it—removing from Israel all sorrow, all
weariness, all bitterness of soul, and all fury in the world.
These are the jesters of the world.232
“All those beneath these four are empowered to remove
judgment from those consigned to judgment, and from
those tormented in Hell, so that judgment will be
withdrawn from them. So, all these pegs abide in joy and
issue from joy. Accordingly, all the halls stand poised to be
crowned above, as has been said.233
“Sixth hall. This hall is the hall poised over all the lower
halls; in this, one hundred others are stationed without,
called Pegs like the others. They are one hundred to the
right, and one hundred others to the left.224
“Two supernal princes are to the right, and two other
supernal princes to the left. Those on the right are 9x722n
(Malki’el) and 2xmPuNnW (Shemayah’el); those on the left are called
731007 (Mesasranyah) and m»axax (Tsaftsafyah)—these are
supernal Pegs, on the right and on the left.235
“These stand poised in the world. At the moment when
the time comes for a righteous person to depart the world
and permission is granted to the Other Side, these four
arise, readying themselves there, so that his soul will depart
with a kiss—not with great difficulty, afflicted by the
dominion of the Other Side. Happy are the righteous in this
world and in the world that is coming, for their Lord
extends their dominion upon them, to be protected in this
world and in the world that is coming!236
“From this hall all mysteries and all higher and lower
rungs begin to unite, so that everything above and below
will be in a state of perfection; so that all will be one, a
single nexus, to unify the Holy Name fittingly—becoming
consummate, illumining supernal flow below, radiance of
sparkling lamps as one, not withdrawing from one another.
Then streams and flows the one that flows—not known,
unrevealed—in order that they will bind [256b] and unite
with one another, so that the blessed Holy One will be in
perfect unity, as is fitting.232
“Happy is the share of one who fathoms the mystery of
his Lord, perceiving Him fittingly, eating their share in this
world and in the world that is coming! Of this is written
Behold, My servants shall eat, and you shall hunger...
(Isaiah 65:13). Happy are the righteous who know the ways
of the blessed Holy One—delving into Torah day and night—
for they know how to enact holy unification, as is fitting! For
whoever knows how to unify the Holy Name consummately,
fittingly, is happy in this world and is happy in the world
that is coming!238
“Concatenation of all these halls—here they interlink.
Jacob—nexus of all faith, the spirit poised to receive the
spirit that is below; this spirit above poised to receive the
supernal spirit in which all spirits inhere. This is Jacob,
median spirit of all spirits. He takes this sixth hall through
these kisses, to unite spirit with spirit, as is said: Oh that he
would kiss me with the kisses of his mouth (Song of Songs
1:2)—each kiss fusing spirit with spirit, lower with higher.
Through these kisses the spirit below ascends, cleaving to
the spirit above. When spirit unites with spirit, then the
supreme concealed spirit alights upon this median spirit;
but until aroused to unite spirit with spirit, the supreme
spirit cannot alight upon the median spirit.232
“This is the mystery: When spirit embraces spirit, kisses
begin to unite, and other limbs arouse in desire; and this
spirit fuses with that. Then all limbs arouse—joining one
another, limb with limb.242
“Now, you might ask, ‘Who arouses? Lower limbs or
upper limbs?’ Lower limbs always arouse toward upper; the
one in darkness always desires to be in the light; the black
flame below always arouses toward the white flame above,
so as to cleave to it and abide beneath it. This is the
mystery: O°N?X (Elohim), O God, do not be silent! Do not be
mute or quiet, O God! (Psalms 83:2) .244
“When Jacob takes this sixth hall, it is then called by a
complete holy name. Now, you might say that this is the
most complete of all—it is not so. Rather, when all the halls
are consummated with one another, then all is called by the
complete name: PTPX Mn (YHVH Elohim)—this is the complete
name. Until they are joined with one another, halls with
halls, they are not called by this complete name. When they
join together as one, these with those, all is perfected from
above and below—and radiance above, from beyond,
descends and settles on all; and everything interlinks
together, becoming entirely one.242
“Mystery of the matter: Jacob took four wives and
incorporated them within, even though we have established
this matter through another mystery—that he is poised
between two worlds. Mystery of all: When Jacob takes this
hall, which is the sixth, he takes and incorporates within all
those four wives—four angels—and all of them cleave to this
hall. These are the four riverheads, as is written: [A river
issues from Eden to water the garden,] and from there it
divides and becomes four riverheads (Genesis 2:10). These
four heads are the four wives. Jacob took them, as we have
said, as he was required; and he takes this hall. Then this
hall is called mmi (va-rHvH), And yHvyH—when it is favorable, as
is said: And YHVH was going before them by day [in a pillar of
cloud, to guide them on the way] (Exodus 13:21); And YHVH
said, ‘Shall I hide from Abraham [what I am about to do?’]
(Genesis 18:17). When Isaac unites with the hall of the law
court called Merit, then all is called mn (Va-rHvH), And YHVH—
to punish the wicked, as is said: And YHVH rained on
Sodom... (ibid. 19:24); all is in one mystery, as is fitting.243
“When Jacob takes this hall, then all is called Dw px
(Ratson Shalim), Consummate Desire. Your mnemonic: When
the turn came for Esther (Esther 2:15); and this is jx nu (et
ratson), a time of favor. From here on, halls begin connecting
with one another, concatenating. And even though we have
learned south-east, it is all one. Here pertains spirit with
spirit, a single cleaving.244
“From here Abraham, the right hand—called Great
Love, as we have said—begins, and takes the hall called
Love, as mentioned. And because Abraham takes this hall
called Love, then Daw (shadayim), breasts, become firm
(Ezekiel 16:7)—filled with all goodness to satiate and
nourish all from here. When these shadayim, breasts, become
firm and are filled from within Love Supreme, then this hall
is called “Iw YX (EI Shaddai), as we have noted. With this the
whole [257a] world was sustained when it was created; for
when the world was created, it could not abide enduringly
and was unstable until this hall taken by Abraham was
revealed. When Abraham was revealed in this hall, then He
said to the world “7 (Dai), Enough!’—sufficient for the world
to be nourished and endure. For this reason it is called "iw
2X (El Shaddai)—?X (EI), God, containing °’7 (dai), enough, for all,
from which to be nourished and suckle.242
“Come and see: In the time to come, the blessed Holy
One is destined to fill this hall and embellish it, as is written:
That you will suck and be satisfied from her comforting
breasts; that you will drink deeply and delight from the
abundance of her glory (Isaiah 66:11). Her comforting
breasts and the abundance of her glory—all in this hall.
Then, at that time, this verse will apply: Who uttered to
Abraham: Sarah will suckle children (Genesis 21:7)—for
suckling depends on Abraham.246
“Isaac—who is the left of the blessed Holy One, the site
from which all judgments in the world arouse, the left arm,
beginning of all judgments, where all judgments stir—takes
and embraces that hall called Merit, to join judgment with
judgment, so that all becomes a single nexus; for this is
upper Judgment, impressions of judgments inhering
within .247
“Here is inscribed the holy name called 0°7?x (Elohim),
God. For there is 0°n O'7?X (Elohim Hayyim), Living God, which
is above, beyond, utterly concealed—and then there is Elohim
that is Higher Court, and Elohim that is Lower Court. This is
the significance of what is written: Yes, there are DuDW O°72X
(elohim shofetim), gods judging, on earth (Psalms 58:12)—
upper Elohim comprising those below; and all is one.248
“In this hall Isaac arouses and all the seventy-two lights
under his aegis—from which are decreed all the judgments
in the world below, as is written: This sentence by decree
ofp (irin), the watchers (Daniel 4:14). Why are they called
Pu (irin)? Well, because all of them are rooted in this Y (ir),
city: city of YHVH of hosts, city of our God (Psalms 48:9). Each
of the halls above is called 7°u (ir), city, as is said: wp Tu (ir
ve-qaddish), holy watcher (Daniel 4:10, 20); and these are
[known as] pu (irin), watchers, for they are found deep
within the hall and are sustained by 7u (ir), the city;
accordingly they are called poy (irin).249
“This hall merges with Isaac; but all is in the hall of
Abraham, for right encompasses left. Come and see: Each
blends with its fellow; and we have already established that
when Abraham bound Isaac, it was in order to incorporate
judgment within, so that there should be left included in
right, right ruling over left. That is why the blessed Holy
One commanded Abraham to offer his son to judgment and
to overpower it; not Isaac, but Abraham! So, in
consequence: this one in judgment, that one in love; and all
is one, this blending with that. Likewise are lower halls
merged with higher.222
“When Isaac takes this hall, then all is favorable—
judgment by merit. So a person rendering judgment must
adjudicate judgment by merit—for it is a supernal mystery,
perfection of judgment. For there is no perfection of
judgment except by merit; this without that is not
perfection. Judgment by merit constitutes perfection of
faith, as above.224
“On the day of Rosh Hashanah, when judgment arouses
in the world, Israel below must stimulate compassion from
within the shofar—corresponding to the supernal mystery,
as we have already established. We must join judgment
toward merit; for when judgment abides with merit, all is in
a single bond—above and below in perfection. Then, evil’s
mouth is stopped (Job 5:16)—for it is not permitted to
accuse and denounce in the world. Then, all is in a single
unity, fittingly. Judgment without merit is not judgment!252
“This is the mystery: Israel possesses judgment by
merit, whereas other nations do not possess judgment by
merit. For this reason, it is forbidden us to try our cases in
the judiciaries of the other nations, for they do not have a
share in the side of our faith, as is written: He has not done
so for any other nation, and the laws they know not (Psalms
147:20). From the side of Israel: whoever renders
judgment and does not incorporate merit within, sins—for
he diminishes mystery of faith and leads himself astray to
that side possessing judgment without merit.253
“Come and see: When the Sanhedrin below stand in
session to adjudicate capital cases, they are required to
open with merit, so as to combine merit with judgment.
Furthermore, they are called from the place of merit, and
so their endeavor is to open with merit. They begin with
merit from the youngest member, and afterward judgment
is completed from the most eminent member, so that merit
will be contained in judgment—this above, that below.
Judgment by merit constitutes perfection of judgment. This
without that does not constitute perfection. Hence, Isaac
[257b] and Rebecca are as one—this one judgment, that
one merit, attaining perfection as one. Happy is the share of
Israel, for the blessed Holy One gave them a perfect Torah
to walk in the way of truth, as above!254
“Come and see: They do not render judgment except by
merit, examining merit first, to be combined with one
another. The Sanhedrin ponder merit in judgment to
incorporate all as one, so that the Other Side will not reign;
for when merit is not found, the Other Side—called Guilt—
looms and joins with judgment and is empowered. This is
judgment by guilt.255
“So on the day of Rosh Hashanah, we must join merit
with judgment, so that guilt will not prevail. Accordingly,
merit and judgment must be one, constituting perfection.
For when the Other Side reigns, there is no perfection but
rather accusation, just as he himself is accusation—the four
death penalties. When the side of holiness that is merit
reigns, all is perfect: peace and truth, love and
compassion.226
“When the Other Side joins with judgment—which
reigns accusingly through the four death penalties of the
court: stoning, burning, beheading, and strangulation—all
is dominion of evil accusation. Stoning, for it is a stone one
strikes against (Isaiah 8:14); burning, for it is a rock one
stumbles over (ibid.)—hard fire; beheading—sword
devouring flesh (Deuteronomy 32:42), devouring flesh,
precisely, dominating flesh, and this is end of all flesh
(Genesis 6:13); strangulation, for it is God’s curse
(Deuteronomy 21:23)—the one presiding over strangulation
and crucifixion; and we have already established that it is in
order that the flesh alone will remain, and that God’s curse
has dominion over the flesh—dark bile. Hence: one for
good, the other for ill.257
“Israel, who possess mystery of faith, must be on guard
so that the Side of Faith prevails—and not give scope to the
Other Side to rule. Happy are they in this world and in the
world that is coming! Of them is written Your people, all of
them righteous will inherit the land forever (Isaiah
60:21).258
“The prophets—supernal sides, two thighs supporting
holy Torah—take the hall in which inhere two spirits, Nogah,
Brilliance and Zohar, Radiance, two thighs below supporting
halls above called Oral Torah. Just as there are supports for
Torah that is Written Torah, so there are supports
sustaining Torah that is Oral Torah, merging with one
another. When these two supports below join with those
above, the prophetic mode is inscribed within them. What is
this? Vision—resembling prophecy. All the masters of vision
imbibe from here. Above—prophecy; here—vision.222
“So, one is patterned on the other. When they join
together, the holy name called MX% (Tseva’ot), Hosts, reigns
over this site, for all the holy hosts are found here—and all
of them are called from the prophetic aspect; vision and
dream derive from the prophetic mode.262
“Even though we have said that this name inheres
within the insignia of the holy Covenant because all [hosts]
emerge from this sign, nevertheless, the thighs—which are
positioned outside—we designate by this name. These are
the ones called baraitot, externals, for baraita is external to
Mishnah; our Mishnah is internal to baraita; and they are
called thighs, outer chambers, corresponding to the
supernal pattern.261
“Mishnah is mystery abiding within, from where the
essence of all is learned; accordingly, the tanna’im. This is the
mystery: I would guide you, I would bring you to the house
of my mother; she would teach me (Song of Songs 8:2). To
the house of my mother—Chamber of the Holy of Holies;
she would teach me—mystery of our Mishnah. For when the
flowing, gushing river enters the Chamber of the Holy of
Holies, then it is written: she would teach me. This is the
mystery, that [She] is called Mishnah, as is said: miwn nx (et
mishneh), a copy, of this teaching (Deuteronomy 17:18).
Afterward, when it flows on, it is called baraita, external; the
two thighs are baraitot.22
“Mystery of mysteries unable to be revealed—for the
mystery has been transmitted to the supremely wise alone!
Woe if it is revealed, woe if it is not revealed; for it is a
mystery of the supernal mysteries through which the
blessed Holy One conducts the world!263
“The First Temple stood in the days of Solomon,
corresponding to the higher world called First House. All
enjoyed the Chamber of the Holy of Holies—site where sun
united [258a] with moon; and the world existed in a state of
perfection. Afterward, sins took effect, and mysteries were
withdrawn, and they were cast out from the Chamber of the
Holy of Holies. When cast to the thighs, called outer
chambers, they remained outside, and they had recourse to
baraitot.264
“Throughout the Second Temple, they were stationed in
outer chambers, in the thighs. Some of them returned and
dwelled in the Chamber of the Holy of Holies, the Second
House. The others remained in baraita, outside, among the
thighs. [Those who returned] studied from our Mishnah and
were guided from Her, and this is the mystery of what is
written: For from Zion will come forth Torah (Isaiah 2:3,
Micah 4:2).265
“Afterward, when sins took effect, the dominion of this
Second House withdrew, even though its reign was not like
the First Temple, which was marked by peace. First Temple
—realm marked by constant peace on account of the King
who possesses peace constantly; and so it was in peace. The
Second Temple did not enjoy such peace, because Foreskin
was within and harassed it constantly; accordingly, the
priests were constantly poised against it, to counter this
Foreskin. To them the matter devolved, to contest it and
protect the Second House; all within mystery, fittingly.2©©
“Afterward, sins took effect, and that Foreskin
prevailed, and they were cast out from the Second House;
and they descended from there to the curves of the thighs;
and afterward they descended from there and were cast
from those curves down low, finally settling below at the
feet. While they are sitting at the feet—then: On that day
His feet will stand (Zechariah 14:4) and the world will be
conducted entirely through supernal mystery, as is fitting.
Even though they were cast out, they did not abandon Him,
and always clung to Him.267
“Whoever knows and appraises with the gauge of the
measuring line the length of the continuum of the thighs to
the feet can ascertain the duration of the prolonged exile. It
is a mystery among the Reapers of the Field; all in supernal
mystery! 268
“Accordingly, all the baraitot, all the tanna’im, and all the
amora'im abide in their proper places, these within, these
without—in the curves of the thighs, and those without—
beneath the knees. Oral Torah is read with them all; and
Israel were exiled to and descended among all of them.262
“When the exile will end at the extent of the feet, then
On that day His feet will stand (Zechariah 14:4), and that
impure spirit—Foreskin—will be eliminated from the world,
and Israel will resume dominion alone, as is fitting. For until
now, that Foreskin cast them down below; but from here on,
that Foreskin will be excised and eliminated from the world.
Then Israel will dwell securely; alone 3p% pu (ein ya’aqov), the
abode of Jacob (Deuteronomy 33:28)—through that ein
ya’aqgov, fountain of Jacob, with no accuser looming against
them. Happy is the share of Israel in this world and in the
world that is coming!2/0
“Joseph the Righteous, pillar of the world, takes into his
authority the hidden and concealed hall; and by his
authority the seventh hall abides. And even though we have
said that it is the hall of Sapphire Pavement that abides by
his authority, this is so; by him is it arrayed.24
“But come and see: When the prophets we have
mentioned join below, two rungs branch out from them:
vision and dream—situated in the thighs. In the curves
inheres vision, and that which is called minor prophecy;
from the thighs below inheres dream; until feet reach feet,
where the lowest hall called Sapphire Pavement stands. All
thighs in thighs—to be consummated by one another, all of
them prophetic rungs; for from there do they emerge,
settling on this site—becoming vision, settling on that site—
becoming dream.2/2
“Joseph the Righteous is fullness of all. He takes all
because all is arrayed by him. All yearn with desire for his
sake.22
“Come and see: When Joseph the Righteous stands
poised to array all he takes all; and when he unites with his
hall all are aroused to take up yearning and desire, above
and below. All are in a single desire and single perfection
that above and below might constitute a single will, as is
fitting; and all below abide enduringly because of him. Of
this is written The righteous one is the foundation of the
world (Proverbs 10:25)—on this foundation this world
depends.2/4
“This Sapphire Pavement is not firmly erected until
Joseph the Righteous is primed. When he is primed all are
primed. This is the foundation of the entire 1711 (binyana),
construction. So it is written: PPN mm 79" (Va-yiven YHVH
Elohim), YHVH Elohim constructed, the side (Genesis 2:22), and
not ‘formed,’ or ‘created,’ because this depends on the
foundation. After the foundation is arrayed all is
constructed [258b] upon it. Hence, all depend on this, as we
have established.2/2
“Come and see: It is written: YHVH Elohim constructed the
side—She was on the rear side and He arrayed Her,
transforming face-to-face. So we have established. But: ]2”
(Va-yiven)—He contemplated, raising Her to that rung in
which the higher world abides, that one might resemble the
other. Va-yviven—He contemplated His sides and arrayed and
attuned all Her directions—to sow, water, and engender, to
perform through Her all His needs, as required. Afterward:
He brought her (Genesis 2:22). How? With this Righteous
One, as is written: 110) (U-va-zeh), With this, the maiden would
go to the king (Esther 2:13)—for this one draws all, to
ascend and be adorned with perfection.2/6
“Here pertains abstinence from all sins; here,
abstinence from all evil desires, which is not the case in the
sixth hall in the Other Side—there, all wicked delights and
every kind of lust for the pleasure of this world. When this
world is guided by them, human beings stumble in them;
and because people stray with them, they fail that world
thereby—for they see countless carnal pleasures and
desires in which the body revels and delights, and they
stray after them. This is the significance of what is written:
The woman saw that the tree was good for eating...
(Genesis 3:6)—for all worldly desires and pleasures hang
within .272
“So, in a similar vein, there are things that the body
enjoys—permeating the body and not the soul—and there
are things that the soul enjoys and not the body.
Accordingly rungs diverge from one another. Happy are the
righteous who take the straight path—restraining
themselves from that side, cleaving to the Side of
Holiness!278
“This hall comprises all the other names of all those
hosts below. Two names contain the other names. One:
When above unites with below and Jacob takes His hall
through those kisses in supernal mystery, then it contains
all the other names—and it is called O72 mn? (YHVH Elohim).
This is called a complete name, as we have established. The
other: When Foundation of the World unites with its hall
and all arouse in love and longing toward it, all absorbed
within, then it contains all the other names—anzd it is called
NIXIX mm (YHVH Tseva’ot). This is called a consummate holy
name—though not as complete as the other one.2/9
“What distinguishes the two? One presides over upper
with lower, body with body, as we have said; the other
presides from the site of consummation of the body below
over these halls and all that is beneath. This is the mystery
of the First Temple and the Second Temple. Therefore this
hall contains all the names below, as we have established.
So, these names: one ascends, the other descends. Happy
are the righteous who know the ways of Torah!282
“This Foundation is deployed in two modes: one—to
array all the others below; the other—to array the seventh
hall; arraying one another so that all becomes a single
desire, as is fitting. Thus far: the union of two modes—
above and below—uniting as one completely, to follow the
straight path.281
“Happy is one who knows how to enact unification and
to sequence the arrangements of faith to follow the straight
path! Happy is he in this world and in the world that is
coming! Of this is written Kindness and truth have met,
justice and peace have kissed (Psalms 85:11). Then: Truth
will sprout from the earth as justice looks down from
heaven. YHVH will indeed grant bounty and our land will
grant its yield (ibid., 12-13).282
“Seventh hall. This hall is the innermost hall of all. In this
hall no actual image within, no body at all; here is the
concealed of concealed within mystery of mysteries. This is
the mystery: the site in which to infuse, through those
channels above, the spirit of all spirits, the will of all wills—
joining all as one, the spirit of life within, so that all
becomes a unified array.283
“This hall is called Chamber of the Holy of Holies—site
to receive that supreme soul called thus, to draw the world
that is coming toward itself. This world is called o71 (Olam).
Olam—ascent; for the lower world ascends toward the
higher world, hiding within, D?UnNI (ve-it’allam), disappearing,
revealed in hiding. Olam—for it ascends with all those [259a]
close to it, hiding within supernal concealment. 7X? 00N
(Olam Illa’ah), Higher World, ascends and is hidden in supernal
will, within the secrecy of all secrecy—not known at all,
unrevealed, unknown to anyone.284
“A drawn curtain is spread, shielding, within the secrecy
of the concealed. The purging cover is spread within
supernal radiancies, sealing the concealment of this hidden
secrecy. Inside the purging cover is a concealed, hidden,
and secret place gathering within supernal anointing oil—
the spirit of life—conveyed by the flowing, gushing river.
This river is called ‘spring of the well’ for its waters never
cease.285
“When it enters, gushing all that holy oil from above—
from the site of the Holy of Holies—radiance descends and
proceeds through those channels. This one is filled from
there, like a female impregnated and filled by a male.
Likewise this hall is always configured to receive, like a
female receiving from a male.286
“The infusion it receives: all those holy spirits and souls
that descend to the world and are delayed there for all the
prescribed time. They are delayed until King Messiah will
arrive, when all those souls will be provided for and will
appear, and the world will rejoice as before—whereupon
the blessed Holy One will rejoice in His works, as is said:
YHVH will rejoice in His works (Psalms 104:31).282
“In this hall are found the pleasures and luxuries of the
Spirits, and the delight delighted by the blessed Holy One in
the Garden of Eden. Here is the desire of all, bliss of all—
joining all as one so that all becomes one bond, all abiding
here in a single unity.288
“For when all the limbs conjoin with higher limbs, each
one as is fitting, their only desire and their only bliss is the
unity of this hall; all hinges here. When the conjoining here
is unified in a single unity, then every radiant limb and
every radiant face and every joy illumines and rejoices.282
“Happy is the share of one who knows to sequence
arrangements, to align configurations of perfection, and to
enact unification fittingly! He is beloved above and beloved
below! The blessed Holy One seeks his glory in this world
and in the world that is coming, as we have established.
Then, all judgments and all evil decrees are removed and
abolished from the world.222
“This hall is the hall of passion, the hall of bliss, the hall
in which above and below delight as one—receiving all the
radiance of the supernal lamp illumining all, unifying all as
is fitting, in complete unity. So, this hall abides in utter
concealment, completely hidden. Come and see: Even
though all of them are concealed, this one is the most
concealed and hidden—so that sealed covenant becomes
entirely one, male and female becoming consummate.221
“This hall is called ark of the covenant (Joshua 3:11),
who is Lord of all the earth (ibid.), for this is the site from
which flow forth all the souls of the world—to enact
unification below, drawing the glory of the blessed Holy One
from above below—to be bestowed upon the righteous; for
they issue from PIX% (Tsaddiq), Righteous One, and enter Px
(tsaddiq), the righteous. Afterward, they depart from the
righteous and enter the site from whence they issued.222
“This ark of the covenant receives all from Righteous
One. Afterward, they flow forth from there and enter the
righteous below. Afterward, they depart from the righteous
below and enter this ark of the covenant, so that all souls
embrace above and below, to be complete on all sides. In
two respects ark of the covenant receives souls from pix
(tsaddiq), the Righteous.223
“Come and see: The spring of the well never withdraws
from the well—and so this site is the consummation of all,
vitality of the whole body, to be entirely perfect, as is fitting.
Here is unification and concatenation as one, so that above
and below become one in a single bond, all limbs not
separating from one another, so that everything should be
face-to-face.294
“So, we have learned: Whoever engages in intercourse
from behind impairs the arrangement of gazing face-to-face
—illumining all as one, so that everything should be face-to-
face, cleaving fittingly, as is said: and cleaves to his wife
(Genesis 2:24)—to his wife precisely, and not behind his
wife !295
“They are two: Jacob above, Joseph below. They are two
desires: one, the sixth hall; the other, this seventh hall.
Desire above through those kisses that Jacob takes; desire
below through this intercourse that Joseph takes. From
these two aspects ark of the covenant [259b] receives the
spirit of life. From the aspect of Jacob it receives the spirit
of life on high, which attaches to him through those kisses—
infusing the spirit of life on high within, for sustenance.
From the aspect of Joseph, who is below, at the
consummation of the body, it receives in this hall spirits and
souls to pour forth below into this world.296
“These two aspects branch into two modes. The aspect
of Jacob expands, bestowing potent flow to those breasts
that are filled from the spirit of life, suckling those holy
angels who live and endure forever, abiding enduringly
thereby. The aspect of Joseph enters with desire, bestowing
potency within, fashioning souls and spirits to descend
below, to sustain the world’s inhabitants.227
“So, these two aspects abide: one above, the other
below—one to nourish above, the other to sustain below—
each one as is fitting; and so all is one, a single mystery.
Even so, Joseph nourishes the entire body and waters it; for
this spirit of life [generated] through Jacob’s cleaving
descends below, and this ark of the covenant cleaves to it
with supernal delight; and that spirit of life descends below
through Joseph’s cleaving. When everything unites as one,
those breasts are filled to suckle all—and consequently all is
one.298
“Happy is the share of one who knows to bind bonds,
actualizing unification with aspiration of the heart, as is
fitting, in order to conjoin limb with limb, spirit with spirit,
all in one entirety—so that all becomes one, fittingly!
“Come and see: When these holy spirits and all those
chariots unite as one in this hall, manifesting in a single
concatenation, then this highest spirit of all—a single point
—is concealed within them, unrevealed, becoming an
utterly concealed spirit, corresponding to the pattern
above. Your mnemonic: the nut; unification through the
concatenation of all, as we have said, interconnecting, so
that all becomes complete in perfection, male and female as
one.299
“We have already established that sacrifice follows this
pattern—ascending to effect unification, each one provided
for as is fitting from the rising smoke. Through the priest
(who is the right) with the nexus of unity of devotion, and
through the Levites with song, one fuses with the other—
hall with hall, spirit with spirit—until limb conjoins with limb
in their place, so that all merges as one, fittingly.322
“We have already established that when all is perfected
as one—upper limbs in lower—the supreme soul of all
arouses, suffusing all, illumining all, and all are blessed,
above and below. That which is unknown, beyond
calculation—Will forever ungrasped [...]. Then all ascends
unto Infinity, and all is bound in a single concatenation, and
that Will secretly sweetens deep within.304
“Radiance of supreme soul ascends deep within,
illumining all. Within this radiance enters concealment of
Thought, containing all. Deeper within in Will of Thought it
shines and is sweetened—grasping, not grasping. This Will
of Thought ascends to grasp; and when it ascends, radiance
below grasps.202
“So, everything must concatenate and be filled and
blessed entirely as one, fittingly. Then they interlink with
one another, as we have said: halls with halls, lower with
higher, mystery of male and female as one; supreme
radiance with a radiance yet more hidden and concealed
within; and that which is concealed comprising that which
is even more concealed—until all is embedded fittingly in a
single unity.293
“Accordingly, Moses knew to sequence the arrangement
of his Lord more than all the world’s inhabitants. When he
needed to prolong, he prolonged; and when he needed to
shorten, he shortened—as we have established: God, pray,
heal her, pray! (Numbers 12:13).394
“We have learned: Whoever prolongs his prayer and
speculates on it will eventually suffer heartache. And we
have learned: Whoever prolongs his prayer has his days
prolonged. Mystery of the matter: Whoever prolongs in a
site where one should shorten suffers heartache. Who is
heart? That which is written: A good-hearted person has a
continuous feast (Proverbs 15:15), for it is a site in which
one must shorten—and not prolong. For look, everything is
ready above, and one must not draw it out, but rather bind
it with the bond of above, without prolonging, so all
becomes [260a] one in a single unity. Since it is bound as
one, there is no need to prolong at length and plead
supplications. But when one prolongs at length in a site that
so requires it, the blessed Holy One receives his prayer; and
this constitutes the glory of the blessed Holy One—for the
unification of prayer binds bonds, multiplying blessings
above and below.222
“Within this hall abides a single concealed point; and
this point is spirit to receive spirit. When spirit alights upon
spirit, they commingle—becoming one, a single cleaving,
combining with one another to become one, like a tree
grafted onto another—becoming one, kind with kind. Woe
to one who combines kind with not kind, like the sons of
Aaron who sought to combine a tree with another not of its
kind !306
“Whoever 2°27 (arkiv), combines, kind with its kind and
knows how to bind bond with its bond—hall with its hall,
rung with its rung—has a share in the world that is coming,
as we have established. So, this is the consummation of all;
and when this is perfected by that, entirely one, the work
that emerges from this consummation is called 72270 Awun
(Ma’aseh Merkavah), The Work of Combination.297
“This is the mystery of YHVH Elohim formed the human
(Genesis 2:7)—the complete name; and the human is the
work of this combination combined together—work of utter
perfection. When one is consummated by the other, then:
YHVH Elohim—the complete name. Happy is one who knows to
bind bonds of faith—enacting unification as is fitting!328
“Come and see: Just as there are supernal holy names
that join with one another, so is the Holy Name—ramifying
above, ramifying below. This name is above; this name is in
the center; this name is below. yHvH—mystery of the Holy
Name is one. Mystery of all: Upper world—through the
secrecy of obscurity upon it, partnering with it, becoming
one. Lower world—through the secrecy of the center,
mystery of the supernal holy chariot upon it, as we have
established.399
“From this side emanate four chariots, and from that
side emanate four chariots—for each one branches into
four. Each chariot is four when rungs are contemplated.
Likewise all of them are four by four, through the mystery of
the holy name—until rungs extend below to the site called
by the mystery of the holy name 715 (Adonai), to those
chariots that are sustained and move by this name; they are
called mountains of bronze (Zechariah 6:1). For there are
mountains and then there are mountains! There are higher
mountains and lower mountains, and they are stationed to
three sides—emerging from gold, silver, and bronze.3!2
“Bronze below—on account of those chariots emanating
from 1P pI N27 PX (alef, dalet, nun, yod) PTX (Adonai)] within the
first hall, which are the four chariots emanating from those
two spirits, right and left, in Sapphire Pavement, as we have
said; those two spirits we have mentioned there are called
two mountains, and they are mountains of bronze.211
“From these two spirits called mountains of bronze
emanate those four chariots that wield that name of n?7 4x
(alef, dalet), embedded in Sandalfon, Prince of the
Countenance—all of them emissaries in the world, these
above those—in the mystery of horses and chariots, for
there is a chariot driven by horses.312
“This holy name combines with xn 7? (yod, he), aS we
have established, that n?7 x (alef, dalet) blends with xn 7?
(yod, he), generating °nI7nX’ (YAHDvNHY); this has been
explained. o'n?x (Elohim) does not combine with another
name, because there is 0°N O'?X (Elohim Hayyim), Living God—
and from this it expands into numerous facets, not
gathering in, but expanding.3!2
“The name comprising all names: X7 1X1 X7 1? (yod, he, vav,
he)—through the mystery of the permutation of letters of
the holy name, which the priest knew to permute in all its
aspects, until names attained in numerous modes, in forty-
two shades, through the extension of the spark of
impenetrable darkness. This one comprises all names.314
“This name comprises all the names—mnemonic:
DPT PPIX (AHYVLDYNM). In these letters are comprised the
others that combine; some going out, some coming in.212
“Afterward, when the spark of impenetrable darkness
spreads and expands, letters combine within—letters
entering, letters departing—in the mystery of these nine
letters. These have been transmitted to the holy ones of the
Most High, [260b] to follow the path of the mystery of
letters, permuting the unification of the names, just as the
priest knew to permute names through letters inscribed.216
“Human hands were under their wings (Ezekiel 1:8).
We have already established [the mystery] of all these
human hands—that those spirits, living beings, and ophanim
have wings, and hands under their wings, to receive
prayers and to accept penitents. Human hands—places and
sites to receive human beings with their prayers and
supplications, to open openings to accept them, to unite and
bind bonds, to fulfill their will.312
“These places and sites called human hands—which
stand in waiting for human beings—are the holy names
presiding over every single rung, by which human beings
enter through all supernal gates in their prayers and
supplications. By virtue of this, lower beings prevail above.
This is the mystery of Your hands made me and set me firm
(Psalms 119:73)—mysteries of the holy names.218
“YHVH said to Moses, ‘Stretch out your hand over the
heavens’ (Exodus 9:22). How could he raise his hand over
the heavens?! Rather, 11 (neteh), stretch—lower, as is said:
w (va-yet), He bent, the heavens and came down (Psalms
18:10); flow, from above below. Your hand—your place, the
site of your rung, in which you inhere; and this through the
mystery of the holy name. All above and below move and
abide by the mysteries of the names; and through them,
human beings enter supernal halls—knocking on all
supernal gates, with no one hindering them. Happy are
they who know to arrange the unification of their Lord as is
fitting, to walk the path of truth, so as not to err in the
mystery of faith!319
“Come and see: In these halls is a supernal mystery
within faith. All the living beings and chariots piwn
(meshanyan), differ, from one another, integrating with one
another 10°? (/e-tav), beneficently, to be configured. Your
mnemonic: miw’ (va-yeshanneha), and he distinguished her,
and her maids 1? (le-tov), with special kindness (Esther
2:9). In these seven halls is perfection of above—when they
are consummated by one another, and the prayers and
supplications of the one who knows to sequence and
configure them above enter, as is said: and the seven maids
chosen for her from the king’s palace (ibid.).322
“First hall. ‘Who forms light and creates darkness...’—
radiance of precious stone; sapphirine radiance of precious
stone sparkling on two sides, as we have established, to the
right and to the left, light and darkness. How manifold are
Your works, O yYHvH! All of them You have made in wisdom
(Psalms 104:24)—all the ophanim and galgalim; the earth is full
of Your creatures... (ibid.). “The King exalted alone tx” (me-
az), from of old’—the holy name °nnmnx’ (YAHDvnuy), totality of
the holy name complete in two names, ascending in the air,
‘... upraised since ancient days.’324
“Second hall. ‘Blessed God, who is great in
knowledge...’—?X’1D71% + (Orpeni’el); mystery comprising the
small letters of the alphabet. Here are they who recite
‘Holy’ and ‘Blessed’; here pertains the Qedushah and ‘Blessed
be the glory of yHvu.’322
“Third hall. “Io the blessed God they shall offer sweet
melodies....’323
“Fourth hall. ‘Who renews in His goodness daily,
perpetually, the work of creation...’—for here revolve lights
and judgments of the world. Whoever is for life is renewed
as before, abiding in the world in the light of the right—
called °x (E1), God, as we have said.324
“Fifth hall. This hall is called Eternal Love; and this is
the flow of love from the hall called Love. This is ‘With
eternal love You have loved us ydvu, our God.... Blessed are
You, YHVH, who chooses His people Israel with love’—in the
mystery of El Shaddai.325
“Sixth hall. “True and firm and established and
enduring...’; and we must not interrupt between these
halls, for they unite as one through the flow of prayer and
desire—interlinking through the mystery of the holy names
presiding over each one.326
“Seventh hall. Mystery of mysteries: in a whisper, voice
unheard. Here pertains aspiration of the heart, to direct
and elevate desire above, unto Infinity; to bind seventh with
seventh, one with the other entirely, this with that, from
below above, and subsequently from above below,
extending blessings throughout all as is fitting, from the
source of life—the seventh above, the beginning—through
aspiration of the heart and through the secrecy of the
letters of the seven supernal holy names.322 [261a]
“The seventh hall—the source of life—is the first hall,
beginning of all from above below, receiving the seventh
from below, joining with one another—seventh in seventh;
for from this one below enters whoever enters the supernal
hall.328
“2 (Barukh), Blessed’—enhancement of all those below,
totality of living beings, seraphim, ophanim, as well as all the
halls; enhancement of the mystery of the Holy of Holies,
abiding within, secretly. Then it is called ‘Blessed’—with all
these enhancements, blessings, and mysteries
consummated within .222
“NX (Attah), You’—crowning of concealed letters,
totality of all twenty-two letters; this is NX (alef tav). n (He)—
for this 5 (he) comprises them from above, gathering them
within Her. This is the significance of 7 nx (alef tav, he). When
She is in consummation with that river that unites with Her,
She ascends to be crowned above. This is the mystery of
what is written: 7712) (U-va-zeh), With this, the maiden would
go to the king (Esther 2:13). Then: 29 nx (et kol), all, she
asked for would be given her (ibid.). This is the mystery of
‘NX 712 (barukh attah), Blessed are You,’ and one must focus
on this, binding will to this mystery.322
“YHVH, Our God’—binding of the supernal King above
through this, when the maiden would go to the king all she
asked for would be given her.331
“This is the mystery of the fathers—to bless Her; and
this is the mystery of ‘the God of Abraham, the God of Isaac,
and the God of Jacob.’ Just as this maiden does not abandon
those below, so too She never abandons the fathers; and
She holds fast to them to protect them. And in order that
each one of them will be blessed by Her, She must be
invoked for every single one. Afterward, all of them gather
in a single bond and are crowned with Her.322
“‘The great, mighty, and awesome God’—all as one, to
ascend above; at first from above below, now from below
above—including them within Her. For as soon as one says
‘The great, mighty, and awesome God,’ all of them are
comprised within Her. Then: ‘The supreme God, who
bestows beneficent kindness...’—totality of all.333
“For they linger with Her and enter Her womb where
they are blessed. Afterward, once they are blessed within
Her, She releases them and discharges them. At the
prostration accompanying ‘Blessed are You, YHvH, shield of
Abraham,’ all of them emerge here; and through this
consummation of the right, all of them are blessed as is
fitting.334
“Come and see: This seventh hall is a mystery of the
supernal King, in which fathers are crowned—as we have
said—enveloped within. Until now enveloped, but this hall
needs to discharge them. When it sends them forth blessed
for the sake of this maiden, She embraces them with all
those blessings. And even though halls have already fused
with halls, now they unite as one through those blessings;
and when one says ‘O King, helper, and savior, and shield,’ it
releases them blessed.3235
“This is the seventh hall, in the mystery of the supernal
holy name 1312 (Buku) —VAWAI ND TOM 172 (berakhah va-hesed koah
u-mishpat), blessing and loving-kindness, power and justice—
comprising all. This is the mystery of m7x (Ehyeh)—totality of
all, for these letters engender these, from which emerges
totality of the fathers and that which joins with them, which
is called blessing.336
“As soon as one says ‘Blessed are You, YHvH, shield of
Abraham,’ She embraces blessings from them, through the
mystery of the fifth hall—Love, which is the right hand, the
fifth—binding lovingly with the blessings of the right.332
“So must they be blessed—from above below. At first,
hall arrays with hall, as we have said; and now, they receive
blessings such that these precede those. And even though
there is one who attains first—since blessings manifest from
the right side, they begin embracing in the fifth hall.338
“On the left, with this mystery: ‘1121 7nX (Attah gibbor), You
are mighty...’—union of You and mighty, two judgments.
Since blessings extend, it [Gevurah] blends with mercy; and
all abides as one on that side: ‘revives the dead, supports
the fallen, and heals the sick....’339
“This is through the mystery of the holy name called
QUTDX (Akdtm)—mystery in the letters of the supernal name
called o’n?x (Elohim); because these letters ascend to be
crowned above, generating those to be called thereby. They
ascend to be crowned above—o”n D’7?X (Elohim Hayyim), Living
God; and it diminishes letters, embracing deficiency. From
here [261b] it expands below to operate through these
other letters, and to ascend from these letters to the name
Elohim 342
“Once blessings are drawn from above into the fifth and
fourth, as we have said, [Malkhut] begins embracing from the
center of all—from the sixth hall—embracing blessings on
this side and that. Accordingly, ‘You’ goes with all of
them.341
“You are holy and Your Name is holy.’ Since it says, ‘You
are holy’—and ‘You’ merges with ‘holy’—why ‘and Your
Name is holy’? ‘Name’ and ‘holy’ are one and the same!
Well, we have learned: In every instance when unification
and concatenation transpire, we require holiness and a
surplus of holiness—and that surplus is the most essential
element of all. For this reason, in all [the other blessings] it
is written ‘You’ and no more; but here, in this instance it
mentions holiness and surplus holiness. ‘You are holy’—
holiness; ‘and Your Name is holy’—surplus holiness.342
“And holy ones [praise you] every day’—the other
supernal holy beings in each and every hall, sanctified from
this surplus; for the first holiness is for Her, and the surplus
holiness to sanctify all those others, as we have said.343
“Afterward, everything from on high and from all the
fathers is bound in a single bond. This is ‘Blessed are You,
YHVH, the holy God.’ Here all is a single nexus, for it says
‘Blessed are You, YHvH, the holy God.’ So it is called bond
and nexus of all, in a single unity. Happy is the share of one
who knows to arrange the praises of his Lord in the
appropriate place! Until here: cleaving and blessings and
holiness as one through the fathers.344
“From here on are found requests and supplications. A
person should begin by requesting His affairs, to
comprehend matters of his Lord, in order to display his
desire for Him, and not disengage from Him. For a person
must participate in the holiness of his Lord, in which the
supernal holy name is crowned—the name of blessings and
sanctifications: 11D (Kuzu), mystery of the holy name mp
(YHVH), Sacred in sanctity. These other letters emerge from it
[YHVH]; the union of these other letters like the union of male
and female. These abide in the mystery of female in male,
for He deploys His female in front of Him. When these
supernal holy letters—mystery of holiness—generate these
other letters, they are called %v (tai), dew; dew of heaven—
mystery of the sum of letters, for here below all entities are
susceptible to calculation, and there is no calculation save
for the moon.342
“So, a person must be linked with the nexus of the
holiness of his Lord and not disengage from Him. And when
he makes requests, the beginning of requests is to display
that his desire is toward Him. From here on, he may
disengage little by little and make his requests concerning
whatever he needs to ask.346
“All his requests should be after he arranges this
sequence that we have mentioned. Likewise, all his
requests should be supplicatory and petitionary before his
Lord, not vindicating himself. Happy is the share of one who
knows to sequence this arrangement, to follow the straight
path, as is fitting!347
“Just as fire links with water and water with fire, south
with north and north with south, east with west and west
with east, so too everything concatenates as one—and
unification is consummated, one with another.348
“All those who know how to arrange their prayers
fittingly are concatenated within, drawn near to be included
within them. He makes a request and it is granted. Happy is
his share in this world and in the world that is coming!349
“After concluding requests—body complete in all
aspects with a joyful heart, having implored and concluded
requests—he resumes drawing blessings and joy below: the
third hall, conveying below. ‘Be favorable, yHvH, our God,
toward Your people Israel....’ This pertains to the nivnun
(ma’amadot), Stands—the supports of the body; beginning
beneath the body—two thighs, extending to the knees.
These are the mystery of the nrnun (ma’amadot), standing
men, presiding over the sacrifice. Here pertains the
mystery of the beginning of the two thighs, from above to
the knees, nexus of prophets, and visions, through the
mystery of the letters of the holy name called xanwn (Hshtpa)
—mystery of the name called mixixy (Tseva’ot): this ascending,
that descending; this prophets, that visions.352
“Here pertains the sublime mystery of the baraitot that
we have mentioned; and when a person reaches the knees,
he kneels. ‘Blessed are You, YHvH, who restores His Shekhinah
to Zion.’ Here baraitot return to Mishnah, and they are
blessed as one.221
“Second [262a] hall below, in which souls are entrusted,
ascending to appear in dream apparition. ‘We thankfully
acknowledge’—bending knees, to give thanks for souls; as
we say ‘for our souls that are entrusted to You’—like one
taking leave of his master, until one reaches ‘the beneficent
one is Your name, and to You it is fitting to give praise.’352
“This is within the mystery of the holy name called pm
02 (Bm Bmukn)—that which is called wn%x 2x (EI Elohim), as it is
in supernal mystery; mm O'72X 2X (El Elohim YHVH), He knows
(Joshua 22:22)—totality of these other letters emerging
from them. Here is a single mystery, for all thighs—from
knees beneath—pertain to mystery of the dream, mystery of
that realm in which souls enter. We must draw down [flow]
through these blessings, so as to find tranquility in this
world and in the world that is coming.3°3
“Lowest hall—consummation below. Here pertains
peace: peace above, peace below; peace in all dimensions;
peace in the Family above, peace in the Family below. This
is the Family below—the lowest hall, in a single bond with
the Family [above], streaming from here to all those below
outside.354
“This mystery combines and all is consummated as one,
above and below in a single radiance, fulfilling the complete
name; this name that is complete with all those halls—with
all those supernal lights—so all becomes one.325
‘““Grant peace, goodness, and blessing..... When a
person takes leave from this hall to venture out, he should
comport himself as one who is going forth from the
fellowship of the King and from within His palace, humbling
himself before Him. Nevertheless, he should be happy with
himself, for he is first to don the crown of the flow of
blessings streaming from the unification of his Lord. This
one is a son—for he is of the King’s palace. For at this time,
when he goes forth from the King, and everything is linked
with all these facets of nexus of unity, blessings, holiness,
and surplus holiness—the blessed Holy One summons the
Family above and says to them, ‘Record this person so-and-
so among those called “contemplators of His name.”’356
“Who are the contemplators of His name? Those who
contemplate and concentrate on the mystery of His name,
uniting halls with halls, binding bonds, uniting all in a single
unity. These are the contemplators of His name, as is said:
and contemplate His name (Malachi 3:16). Then they
record him and he is inscribed and known above, perfected
above and below.222
“Whoever does not consummate and bind the bond of
his Lord as we have said—when he draws near before his
Lord and offers his prayer—and does not care about the
glory of his Lord, better for him had he never been created!
The blessed Holy One says: Record this man as childless, a
man who will not prosper in his days (Jeremiah 22:30). This
is He who robs his father and mother (Proverbs 28:24) .358
“Here all is perfected above and below, mystery of the
holy name presiding above: 75x 7DX¥n (Mtspts Mtspts)—In? mT
(YHVH YHVH!) A compassionate and gracious God (Exodus
34:6). Here pertains the mystery of the holy name,
sanctified in its letters in an assembly of ten, but in other
letters in an individual’s sanctification in prayer. After he
has finished, he stands on his feet to atone for his sins, so
that the Other Side will not have an open mouth to accuse
him. It is subdued before him; and he stands erect to be
blessed from the house of the King.222
“Happy is the share of one who is sanctified in this
manner in prayer as we have mentioned—binding bonds
and enacting unifications, concentrating on all, not straying
to the right or left! His prayer does not return unfulfilled!
The blessed Holy One decrees and he abolishes. Of this is
written Your father and mother will rejoice, she who bore
you will exult (Proverbs 23:25). He has a share in this world
and in the world that is coming!362
“In the evening she comes (Esther 2:14), as is written:
She rises while it is still night, and gives food to her
household and a portion to her maidens (Proverbs 31:15)—
from that enhancement of blessings and holiness and
surplus holiness She receives; as is said: at evening dividing
the spoil (Genesis 49:27)—even a portion to all, another
portion for the Other Side, a share of its own.361
“This mystery is a mystery for scions of faith. The share
of the impure Other Side—all those sins and all those
transgressions confessed by that person who bound bonds
of unification. All of them settle upon the Other Side, and
are the share and inheritance of the impure Other Side.362
[262b]
“If he did not confess, the Accuser looms and prevails
against him. But if he confessed all his sins, then in that
prayer of unification he binds bonds, and above and below
are blessed; and from that prayer the share of the Other
Side is all those sins and transgressions he confessed—
which it takes as its portion. This is the mystery of the goat,
as is written: He shall confess over it all the iniquities ...
(Leviticus 16:21), and it is written: The goat will bear [upon
itself all their iniquities] (ibid., 22)—its share, its potion, its
inheritance.363
“Should that person revert to the stench of his sins—
woe to him—for he takes them all back from that side,
against its will. And because he takes them back from that
side against its will, it assails him and turns into an Accuser
against him, denouncing him. But when he confesses them,
that Other Side takes them—its allotted share.
“This mystery pertains likewise to sacrifice, for one
must confess all of one’s sins and transgressions over the
sacrifice, granting a share to the one who needs.
The entire sacrifice is for this side—share of the holy,
aspiration of the holy. To that side—that share of those sins
and transgressions imparted in confession upon the flesh of
the sacrifice, as is written: If your enemy is hungry, give him
bread to eat. If he is thirsty, give him water to drink. For
you are heaping burning coals on his head, and YHvuH will
reward you (Proverbs 25:21-22). Your mnemonic: let the
king and Haman come to the feast (Esther 5:8). Happy is he
who knows His path to walk the path of truth!354
“Whoever does not know how to arrange the praise of
his Lord—better for him had he never been created! For
prayer that effects perfect peace above must come from
within thought, desire of the heart, voice, and word of lips—
to accomplish perfection, concatenation, and unification on
high, corresponding to the supernal pattern. Just as
perfection flows forth from above below, so is required from
below above, to bind the bond fittingly.365
“Mystery for the Companions that they might walk the
straight path: Thought, desire, voice, and word—these four
bind bonds. Once joints are conjoined, entirely as one, they
all become a single chariot that Shekhinah might alight upon
them, becoming four supports with which to be adorned,
Shekhinah resting upon them through all those supernal
bonds.366
“Thought engenders desire; desire engenders voice;
desire issuing from within thought engenders voice. Audible
voice ascends to bind bonds from below above, lower halls
with higher. Voice, which bind bonds and draws blessings
from above below in a whisper, supports these four:
Thought, Desire, Voice, and Word—support at culmination
of the bond, site in which all is concatenated as one
within .267
“Happy is the person who binds the bonds of his Lord—
empowering supports as is fitting, focusing on all these
matters we have mentioned! Happy is he in this world, and
happy is he in the world that is coming!”
“It is written: When Solomon finished offering to YHvH all
this prayer and supplication, he rose from before the altar
of YHVH, from kneeling on his knees, his palms spread out
toward heaven (1 Kings 8:54). Come and see: King Solomon
offered prayer and prolonged it in order to draw down
blessings from above below. For at that hour when the
house below was arrayed, the house above was arrayed;
and he offered prayer and prolonged it—configuring his
prayer to array above, to array below.368
“Even so, the prayer he offered was kneeling on his
knees. Why kneeling on his knees? Well, it is a mystery for
the Companions, who follow the straight path. Why
kneeling on his knees? Because it is written Hear You, O
heaven, Your dwelling place (1 Kings 8:39)—where all
blessings from above are embedded, where all abides, so
that all blessings would be manifest there. Why? For when
the male receives blessings, the female is blessed from Him,
as we have established. So Solomon desired to array the
male, that that site would be blessed—for as soon as that
site is blessed with all blessings, the female is blessed from
Him below. Accordingly, Hear You, O heaven, and Hear, O
heaven (ibid., 45, 49). So to actualize embedding in that site
alone, he spread thighs—arraying the body.362
“Come and see the difference between the Dwelling
constructed by Moses and this House constructed by
Solomon. We have already established that the entire
configuration of the First Temple pertains to Heaven—
mystery of supernal array. Of this is written from kneeling
on his knees, his palms spread out toward heaven (1 Kings
8:54)—for all its affairs were in Heaven, in the site where
he ensconced the embedding of all. Spread out toward
heaven—why spread out? Well, to manifest opening of
blessings entirely, as is said: You open your hand and satisfy
the desire of every living thing (Psalms 145:16).
Furthermore, to manifest the mystery of holy rungs, level
upon level, that all will be blessed as one from the source of
all. Similarly it is written When Moses would raise his hand,
Israel prevailed (Exodus 17:11), as we have established .2/2
“Kneeling—this mystery corresponds’ to the
enhancement of the mystery of Heaven where all blessings
inhere, and the one who settles upon it, enhancement of
supernal mystery. Prostration—head, body, and all limbs; all
for the higher world, corresponding to all the will of
thought concealed there. Now, you might say, ‘It is written:
I will prostrate at wip 22°n (heikhal qodshekha), Your holy
sanctuary (Psalms 5:8)’—certainly so, for it is a higher
world, wipn 227 (heikhal ha-qgodesh), Chamber of the holy, and
that which is below is a chamber for the one above. For
there is an inner hall and then there is a hall below; and
accordingly, prostration is directed above, with the head
and the entire body as we have mentioned—all is in
supernal mystery, fittingly. Bowing with one’s face—for the
lowest rung, receiving within all images and concealed
faces, for this is falling on the face and bowing one’s face
below. So, everything is in supernal mystery, all rungs
known by those who follow the straight path to cleave to
their Lord.374
“Whoever knows to sequence the arrangement of his
Lord—happy is his share in this world and in the world that
is coming! Come and see: One who offers prayer should
first arrange the praise of his Lord so as to honor his Lord,
as is fitting. As for all those praises he arranges, countless
are the Masters of Praises who praise and sing to their Lord
—all of them joining with him—and he ascends through all
those praises he arranges. Afterward, let him arrange
prayer, to ascend on high to crown and draw Assembly of
Israel between north and south that She might suckle from
these two sides, two desires cleaving to Her. This is the
mystery: His left hand beneath my head, his right
embracing me (Song of Songs 2:6)—joining Redemption to
Prayer. We and the Companions have already established
this.372
“Aspiration of prayer must ascend, binding it above unto
Infinity. For there is no word that does not require total
intention—word and desire as is fitting—so that all becomes
one. So, all words of Torah must comprise word and desire
as one: word—the correct word; and desire above. All is in
mystery—revealed and secret. Likewise with all words of
holiness and all sanctities of the blessed Holy One, so that
the mystery of faith will be in supernal holiness, as is
fitting .373
“Happy are the righteous in this world and in the world
that is coming! The blessed Holy One will one day bless the
righteous who fulfill His will with blessings from above, as is
said: For You bless the righteous, O yHvH, crowning him with
favor like a shield (Psalms 5:13). Until here are completed
the halls on the Side of Holiness. Happy is the share of one
who is careful and knows to unite the name of his Lord, as is
fitting! Happy is he in this world and in the world that is
coming!”374
Rabbi Shim’on opened, “But they, like Adam, have violated
the covenant. There they have been false to Me (Hosea 6:7).
Who will uncover the dust from your eyes, O Adam?! For
the blessed Holy One commanded you a single
commandment—yet you were unable to fulfill it, because
you were seduced by the wicked words with which the evil
serpent led you astray, as is written: Now the serpent was
slier (Genesis 3:1). That is why you were lured after him
and inflicted death upon yourself and upon all the offspring
that issued from you. Come and see: Whoever is lured after
him and descends toward him is lost in a single instant!3
“Come and see: David’s being was thrust in the font of
flowing waters. When he was banished to another land and
tormented—in accordance with his distress so was he
banished from the holy land. Even though he descended
from his rungs to the lowest rung he remained steadfast
and did not enter the Other Side, and was on guard against
it. What is written? Indeed, as YHvH lives and as you live,
there is but a step between me and death (1 Samuel 20:3).
For he descended from his rungs until he was that close.
Happy is the share of one who is on guard against that Evil
Side and all the rungs of that side lurking in the world!376
“For the evil impulse has many facets and rungs:
Writhing Snake, Satan, Angel of [263a] Death, Evil Impulse.
It has already been established that even though it is called
by these names it has seven names: Evil, Impure, Satan,
Enemy, Stumbling Stone, Uncircumcised, Hidden One.
These are seven names corresponding to the seven rungs of
the halls—all of them the side of impurity, as we have said—
corresponding to these seven names by which Hell is called,
the site where the wicked of the world are judged: Pit,
Destruction, Dumah, Miry Clay, Sheol, Shadow of Death,
Netherworld. All of these are rungs corresponding to one
another.377
“We have already established that just as there are
rungs and halls on the Side of Holiness, so too on the Side
of Impurity—all of them lurking and empowered in the
world. On the impure left side are seven halls
corresponding to the seven names by which the evil impulse
is called, and corresponding to the seven names by which
Hell is called, all of them poised for seduction and evil
judgment, to defile human beings—those who cleave to
them, not guarding their ways in this world.378
“One who comes to purify himself in this world in the
side of purity is purified in that site called Mystery of Faith;
for there are countless rungs and innumerable princes all
poised to draw a person close to the worship of the blessed
Holy One and purify him. But one who comes to defile
himself is defiled in this Other Side—which is impure; for
there are countless rungs and innumerable princes all
poised to defile human beings who approach them, coming
to be drawn after that Evil Side.379
“It is written: What man alive will not see death, will
save his life [from the grip of Sheol?] (Psalms 89:49). What
man created in the world will not see death, he after whom
the whole world is drawn? For at the time when a person
comes to render account before his Lord—before he
departs from this world—he sees him, as we have
established.382
“These seven halls, which are the seven abodes of Hell,
are called Twelve Months. For just as the Side of Faith has
twelve months—holy rungs—so too this Other Side has
twelve months, in which the wicked are punished and their
souls judged. Happy is the share of the righteous who
restrain their feet from them—not approaching their gates
—so as to be saved from them in that world!381
“First hall. Beginning of the side of the evil impulse. This
first hall is called Pit, entirely empty. Whoever approaches
to enter within has no one to hold on to him. Rather, they
seize him so that he will fall, unable to rise. It has no
beneficent support.382
“In this hall presides a prince named Dumah, presiding
above and below. This is who seizes the soul when it is
thrust out of the holy hall by that prince Tohari’el, and who
stands by that portal of the Holy Side. Accordingly Dumah is
stationed—to seize the soul, countless wardens of judgment
with him.383
“Beneath this prince is stationed another prince,
thousands and myriads beneath him, called mna (Fatoti),
poised AXN? (le-fatta’ah), to tempt, human beings—looming,
luring one to gaze and glimpse upon all manner of adultery
and fornication. As for all those with him, they all rise
toward him [a person] and go before him, compelling him to
divert his eyes to look upon what he must not.284
“This one is called oa 7070 (Sarsarim)—wicked X100
(sarsura), agent, for all those evils. This one stands ready over
the grave when that body is judged; and he smashes its
eyes, for he acquired them when it was in this world—they
belong to him!385
“The soul is judged in this place until she enters this site
called Pit, containing innumerable snakes and scorpions, all
of which sting that [263b] soul, seizing her and punishing
her.386
“Deeper within is another impure spirit, exalted over
all, presiding over this entire hall; all move on its account.
This one is called X11 (Gamgima)—red as a rose, constantly
poised to inflict harm. For when a person’s prayer is
rejected—that person not deserving—this spirit arises and
ascends and collaborates with the ultimate impure spirit of
all, accusing above, recalling the person’s sins before the
blessed Holy One. Your mnemonic: and Satan D) (gam), also,
came among them (Job 1:10). It is not written and Satan
came, but rather: 03 (gam), also.382
“From this evil spirit derive numerous other wardens,
appointed to seize an evil word or a filthy word that a
person utters from his mouth, after which he utters holy
words. Woe to them! Woe to their lives! These are the
people who empower these other wardens to taint the holy
site. Woe to them in this world, woe to them in the other
world! For these impure spirits take this impure word, and
afterward—when the person utters a holy word—these
impure spirits intercept, and take that impure word and
defile that holy word; and the person gets no merit for it,
and holy power is weakened, as it were.388
“Above these is a prince named xv™Toa5o (Safsirita).
Countless wardens of judgment together with this prince
above them seize these evil words. Likewise they take all
those objects that a person throws with his hands in a fit of
rage. For then this prince Safsirita seizes that object and
ascends and says, “This is the offering of so-and-so that he
has offered to our side!’389
“For every facet of calm hails from the right side, the
Side of Faith, whereas every facet of rage hails from the evil
Other Side, the side of impurity. Therefore, one who casts
something from his hands in rage—all these seize this
object that was thrown and raise it on high, and it is offered
to that side, and they say, “This is the offering of so-and-so!’
“A herald proclaims throughout all the firmaments,
‘Woe to so-and-so, who strayed after a foreign god and
worshiped another god!’ The herald proclaims a second
time, saying, ‘Woe to them for wandering from Me... (Hosea
7:13).’ Happy is the person who is on guard against its ways
—not straying to the right or left—not falling within a deep
pit from which he cannot climb out!399
“Second hall. This hall is darker than the first hall. This one
is called Destruction, corresponding to the name Impure;
for the first hall is called Pit, corresponding to the name
Satan, and this one is called Destruction, corresponding to
the name Impure. In this hall are found three openings on
three sides.391
“First opening. Stationed within is a prince named
X TVOU (Astiriya), and many thousands and myriads of
deputies beneath him, presiding over all those who corrupt
their ways by spilling seed on the ground, or who eject seed
unnaturally, or all those who fornicate with their hands.
These are they who do not see the face of Shekhinah at all.
Rather, at that time, this prince on the side of impurity that
we have mentioned goes forth, and all those thousands and
myriads—all of whom swarm around that man and defile
him in this world. Afterward, when his soul departs from
this world, this prince and all those with him defile him, and
they seize him and she [the soul] is defiled by them, and
they usher her within to be punished among them.222
“These are called Boiling Seminal Emission, for all
impure powers of fury preside over this one; because all of
them loom and hover over a man when he excites himself,
getting him hot for this lust. Then they seize that lust and
that seed spilled on the ground, and they are energized by
it, and they take it and raise it on high, causing this
covenant to be enslaved to the side of impurity.293 [264a]
“Second opening. Stationed within is another prince
named 75°?00 (Tasgifah), ordained over all those who corrupt
their ways not by spilling seed on the ground, but by
discharging seed in animals, or in those forbidden sexual
relations gravely prohibited by Torah. For this prince and
the many thousands and myriads with him all arise to defile
him, as has been said concerning the others.394
“Come and see: All those put to death by the court or
punished for these sins are plucked from these impure
realms and have no share in them, nor in this cup called
Cup of Staggering (Isaiah 51:17). For all those who did not
drink that cup of the court to be spared this Cup of
Staggering—afterward, when he departs this world, this
prince and all those with him seize him; and this is the
bitter day—they saturate the soul with countless
punishments differing from one another.222
“In this hall abides one spirit—these princes beneath
him—and this is ?X°7°¥Xx?1 (Ni’atsiri’el). From this [spirit] three
bitter drops ooze that drip into this Cup. One is called yxn
(Hatsats); one is called nin qN (Mar ha-mavet); and one is called
nw (Qubba’at). All of them gather in that Cup. Subsequently,
three drops pour from this Cup to that sword that slays
human beings, as has been established.396
“Third opening. Stationed within is a prince named
DNT (Sangadi’el), appointed over all those who insert this
holy covenant into another woman from the side of an alien
god. As for all those who ruin their ways through this,
betraying the sign of the holy covenant—this prince and all
those deputies with him all draw in their midst images of
those impure women in whom that holy covenant was
defiled. When the man departs this world, all of them are
inscribed before him, defiling him thereafter.327
“On the spirit within this hall hinge the mysteries of
sorcery to kill people before their time, and all the sorcery
employed by human beings; those who perform their
sorcery in which they are defiled—as when Balaam would
perform his sorcery, first defiling himself with the
defilement of boiling semen that he discharged into
animals. That is why he was punished in boiling seminal
emission, as we have mentioned; and that is why this hall is
called Impure Destruction.228
“In this hall there is another spirit, ordained beneath
the spirit above, called x’wn0 (Saratya), and countless
thousands and myriads beneath him. All of them arise when
a dream issues from within the Holy Side. The word issues
forth, and this spirit and all those wardens with him venture
out and converge on that word, descending upon it and
mingling within, in order to impair it; and they divulge to
the person other words—false material.222
“So is the way of the deceiver: were he not to convey a
truthful matter, he would not be able to configure his
deceptions; likewise with these. Afterward, all those
beneath, lacking stable existence, branch out below, and
they divulge matters in the world to numerous sides. All of
these are below, occupying rungs that separate out to
various species, to numerous sides.400
“From the side of this hall venture two spirits—
transmogrifying: sometimes male, sometimes female. These
range and roam through the world and titillate human
beings, appearing to them as beautiful women in the
apparition of a dream, seizing lust.424
“These are called lower spirits below, issuing from
within a flame. For when these spirits above that are within
this hall set out, two flames of fire shoot forth; and these
soar though the world and transform into these two spirits,
as we have mentioned, all on this side. Happy are the
righteous who restrain themselves from these types and are
on guard against them! Of [264b] this is written To protect
you from a strange woman, from an alien woman whose talk
is smooth (Proverbs 7:5).492
“Third hall. This hall is a hall that is gloomy and dark,
containing no light whatsoever, gloomier than the
preceding. This is the one called Dumah, corresponding to
the name called Enemy. In this hall are found four openings:
one to this side, one to that side, [and so on to four
sides].493
“A prince presides over this first opening; and this
prince is sustained by the potency of the world’s rage.
When judgment looms over the world, the prince located in
this opening takes up weapons and stores them at the gates
of the synagogue. This one is called X°uT1D?0 (Seqaportya)—
stumbling block of the world. Of this is written The way of
the wicked is like deep darkness; they do not know what
will make them stumble (Proverbs 4:19). This prince waits
by crossroads, to see when he holds sway and judgment
looms over the world. He waits to see who is walking alone
in the streets; and if he encounters him, he is able to harm
him and impair his fortune.404
“Second opening. Stationed within is another prince,
poised to receive decrees of judgment; this is %x77110
(Sangadi’el)—and under his charge, countless empowered
wardens of law poised to receive those decrees of
judgment. This one presides over this opening; and when
he receives the decree of judgment, he descends below to
those dark openings beneath, to the one called Destruction,
and to another called Pit, which are below, where are
thousands and myriads empowered to soar through the
world to execute judgment—and the judgment in the
decree is fulfilled.425
“Third opening. Here is another prince named 7171X
(Anagriyon), presiding over all illness, pain, trembling fever,
and fire in the bones. For countless, innumerable thousands
and myriads issue from him, ordained with him over all
illness and pain, as has been said.426
“Fourth opening. Here inheres a spirit created on the
moon’s defectiveness, called X7120X (Askara), Diphtheria—
presiding over the killing of children. This one manifests to
them as the woman of the child. She suckles them, seizes
them, and slaughters them.422
“In the middle of this hall abides a spirit called fo771x
(Agirison), ordained over all those who die between the ages
of thirteen and twenty; he is their slayer, as we have
established. This one is in partnership with that serpent, as
we have mentioned, arising with him, following him.
Accordingly the Angel of Death is called very good, as is
written: and behold it was very good (Genesis 1:31), as we
have already established .428
“From here two spirits disperse and depart—Wrath and
Rage, appointed over all those who hear rebuke from one
who toils in Torah but do not trust him and are jealous of
him; similarly, over all those who mock words of Torah or
words of the Rabbis.4£22
“From Wrath and Rage issue countless thousands and
innumerable myriads; and all of them sally forth, hovering
over those people engaging in Torah, or engaging in
matters of commandment, or embarking on a
commandment—so that they will be saddened and find no
delight therefrom. Of these two was Moses afraid when
Israel sinned and he was descending from the mountain, as
is written: For I was in dread of the wrath and rage
(Deuteronomy 9:19) .410
“Beneath these is a spirit presiding over all those
masters of evil tongue. When these of evil tongue rouse, or
when even a single person rouses to gossip, then this
impure spirit above called X2°020 (Saksika) stirs. He hovers
over that arousal of evil tongue and alights upon it. He
enters [above], and through that speech inflicts death,
sword, and slaughter. [265a] Woe to those who arouse this
side—not guarding their mouths and tongues, not careful
about this—unaware that another arousal depends on its
arousal!411
“Come and see: When this arousal of evil tongue stirs
below, then this writhing snake, elusive snake (Isaiah 27:1)
raises its scales, establishes them ascendantly, and rouses
from its head to its feet. When its scales ascend and arouse,
the entire body arouses; its scales are all the wardens of
judgment without. All of them stir and delight in that evil
word, rousing toward it. Afterward, the entire evil body
arouses from its head to its feet in all these halls we have
mentioned. All those scales in that coat descend below, and
that coat itself sheds and descends below—while the body
ascends and arouses, becoming a slanderer above.4!2
“Come and see: Even though there is a fixed time for all
the serpents of the world to shed their skin, they shed only
when gossip abounds in the world—whereupon the evil
serpent above arouses and sheds its skin and scales. This
ascends and that descends. This shedding of scales and skin
is most difficult of all. Why so? Because he separates from
his mate; for were all to be in a single convergence, worlds
could not endure them. All is on account of the arousal of
evil tongue below!413
“When serpents below shed that skin, each one emits a
sound, stirring innumerable serpents abiding in that site
called Pit, where countless snakes are found, all of them
slandering to arouse the great serpent, who ascends and
slanders on high—all on account of evil tongue, when its
arousal prevails below.4!4
“Correspondingly, whoever engages in ‘Torah—
innumerable are the ones called wipn pw? (leshon ha-qodesh),
holy tongue, who join together and stimulate arousal to that
site called Leshon Ha-Qodesh, Tongue of Holiness—tongue from
that holiness above, countless holy powers arousing on all
sides. Happy is the share of the righteous, for they cause
the arousal of holy powers above and below—holiness
above and holiness below!415
“Of this is written Sanctify yourselves and be holy
(Leviticus 11:44). Sanctify yourselves—first waters, upper
waters; and be holy—lower waters, called final waters; food
in the middle—between first waters and final waters. So,
food does not inhere in final waters, but rather in first
waters. First waters—from on high, from where food
derives; not in final waters. The mystery has been
bequeathed to the holy ones of the Most High. Happy is
their share in this world and in the world that is coming!41&
“Fourth hall. This hall is called 7317 (Hovah), Guilt, and this is
Miry Clay, corresponding to the other name called
Stumbling Stone; all is one. Hovah, Guilt—because there
abides all the guilt of the world; p21n (hovin), sins, tipping the
balance.412
“In this hall are found all the sins of the inhabitants of
the world. For when people sin, all the wardens of judgment
take those sins and deposit them in this hall. As for all the
merits of the world—all the holy angels take them and place
them in the fourth hall called Merit. Merits are stored in the
hall called Merit, and sins are stored in the other hall called
Guilt; and they are weighed together: one against the other
God has set (Ecclesiastes 7:14). After either merits or sins
tip the balance to one side or another, so is the outcome.418
“So, on the day of Rosh Hashanah, when these two
sides join—Merit and Guilt, Life and Death—if merits tip the
balance to the side called Merit, the person is inscribed in
that side called Life. [265b] For these two sides stand
poised on that day: one on this side, and one on that side. If
the person is worthy and merits prevail, that person is
inscribed for life—for this holy side embraces him, saying,
‘This one is mine! He belonged to me!’ and it is inscribed
that he belongs to him. If sins prevail, this other side called
Guilt and Death embraces him, saying, “This one is mine! He
belonged to me!’ Then it is inscribed that he belongs to him.
This is as we have learned: On this day a person is inscribed
for either life or death. If he is inscribed for this side, he is
established in the side of holiness, cleaving within. If he is
inscribed for the other side, he is established in the side of
impurity and cleaves to it. This is: for either life or death—
drawn to this side, or that side.42
“As long as he abides in this side of holiness, all sanctity
and all purity cleave to him. When he calls out, the blessed
Holy One answers and hears him. Of him is written When
he calls Me I answer him, I am with him in distress. I deliver
him and grant him honor. With length of days I shall sate
him, and show him My salvation (Psalms 91:15). As long as
he abides in the other side of impurity, all defilement, all
sins, and all evils cleave to him. When he calls out, no one
hears him; he is far from the blessed Holy One. Of him is
written Far from the wicked is salvation (ibid. 119:155), and
it is written: Even if you make many prayers, I will not listen
(Isaiah 1:15).
“This hall is the realm of all those called ‘other gods’—
for they are manifest here—as well as all those who seduce
human beings with the pleasures of this world, to whore
and revel in the lascivious delights of the world, luring them
after the delights and debaucheries of this world, as we
have said.422
“Here a potent ruling spirit is manifest, above all, also
called >x (e/), god, corresponding to the other one in the
side of holiness. This one is 721 YX (el nekhar), alien god—and
this is who seduces a person who is engaged in Torah, or
who is found in the house of study. He seduces him and
concocts numerous fantasies, saying, ‘What are you doing
here? It is better for you to go in the company of the
arrogant, those who pursue beautiful women, and those
who revel in the delights of the world!’424
“As soon as the person is seduced and strays after him,
then all roam and are drawn after him; for countless are
the others stationed beneath [this spirit], and all of them
defile him in this world and defile him in that world. These
are called Boiling TXIS (7so’ah), Excrement, as is written: ‘xx
(Tse), Out!’ you will call to it (Isaiah 30:22). These are rungs
constantly poised to defile, as explained .422
“In the middle of this hall is another spirit called ux
(Nega), Plague, from which emerges another spirit called
NU Ui (Nega Tsara’at), Scaly Plague, poised to defile all those
masters of evil tongue, more so than all they have [already]
defiled him.423
“This supreme Nega is appointed over all tables. For
when Sabbath enters and they have not been arranged
with Xiu (innuga), delight, as is fitting, and they scorn
Sabbath delight, this Nega acquires those tables not
[arrayed] with Sabbath delights, as we have said. And when
this one acquires those tables, all those wardens of
judgment who are standing by open, saying, ‘He loved
cursing—may it come upon him! He did not want blessing—
may it be far from him! (Psalms 109:17); May he be clothed
in a curse like a garment... (ibid., 18); May the creditor
seize all that he has... (ibid., 11); May no one extend to him
kindness... (ibid., 12).’424
“We have already established that on Sabbath eve when
tables are granted to the Evil Side, that Evil Side is
invigorated and that person is handed over to that side.
Woe to him—for he is diminished from the Side of Faith, and
is entrusted to the Other Side! All [holiday] meals follow
this pattern.425
“Here, in this hall: [266a] children, life, and sustenance
—inversely from that other hall. In that other hall these
three do not pertain, depending above. Here they inhere
for ill. When a person’s judgments reach this hall—there,
life abides to annihilate them; there, children [are judged
for death] when they are young, [evil spirits] emerging from
here to be appointed accuser over them; there, sustenance
to be deprived them. All depends on guilt—and that is why
it [this hall] is called Guilt, as has been said.42&
“From here issues an impure spirit called XTX (Arirya),
and countless thousands and myriads with him, all of them
called 0? °771X (Orrei Yom), Day-Cursers, as is said: Let the day-
cursers damn it (Job 3:8). This spirit and all those with him
stand by to seize that word with which a person curses
himself in rage, stirring this serpent called Leviathan the
writhing snake (Isaiah 27:1) to bring and arouse curses, as
is said: those skilled to stir Leviathan (Job 3:8).422
“These preside during moments and hours of each day,
and seize all those words of those who curse themselves in
rage or curse themselves in oath. All of them take that word
and with it arouse Leviathan in order to activate him. So,
Job cursed himself in his sorrow, as is written: and cursed
his day (Job 3:1)—at first, and afterward: Let the day-
cursers damn it... (ibid., 8). May the Compassionate One
save us from the Evil Side and from its power!428
“Fifth hall. This hall is the hall called Sheol, corresponding
to the one called Uncircumcised; and we have established
that this is the mystery of the foreskin. In this hall there is
one opening and one prince above it, always denouncing,
inciting accusation against the world constantly. This is 12°x
(Eivah), Enmity, because this spirit is so named, and so this
hall is called Eivah. Your mnemonic: I will put enmity
between you and the woman... (Genesis 3:15).422
“In this hall presides a spirit that rules over all, called
ITW (Shoded)—11W1 IW (shod va-shever), wrack and ruin—who
ITW (shoded), pillages, in high mountains among cliffs and
crags. For from this hall suckle all bandits and marauders
[lurking] in ruins. From here issue all slayers by sword and
spear, following the flame of the ever-turning sword
(Genesis 3:24) to annihilate all.430
“When famine prevails upon the world, this spirit called
JW (Shod), Plunder, looms—and another spirit with him called
]22 (Kafan), Famine; and these roam through the world,
manifesting against human beings. This is the significance
of what is written: You will laugh at plunder and famine (Job
5:22). These level accusation against human beings, and
pillage all. As for the one called Plunder—once he has
roamed among high mountains pillaging, destroying, and
annihilating all, he then returns and pillages human beings;
and they die from the weakness he imposes. As for the
other—people eat but they are not sated, because he has
dominion in the world.434
“At that time, whoever performs kindness with people—
giving them food and drink—is worthy of driving these two
spirits away, so that they will not prevail in the world. But
when Israel do not perform kindness with people, and the
other nations arouse kindness in the world, then these two
Spirits are tempered for them and are empowered over
Israel, for then that Other Side is strengthened and Israel
are subdued. But when Israel perform kindness, that Other
Side is subdued—and the Side of Holiness is
strengthened.432
“If not, those two spirits are tempered. One is
sweetened for the other nations and suckles them; and [the
other] turns to subdue Israel. Then blessings flow from
above, from the right side to the left, and all those stationed
to that side imbibe, as is written: they made me guardian of
the vineyards (Song of Songs 1:6)—the other nations; my
own vineyard I did not guard (ibid.)—Israel; for other
nations draw down [bounty] within, through the acts of
kindness they perform, whereas Israel distance it from
themselves, because they do not engage in those acts of
kindness.433
“Beneath these are found all those called Foreskin,
Clippings of [266b] Foreskin, Branches of Foreskin—and
above them a prince called X’? 111 (Gezar Dinayya), presiding
over all those who do not keep the years of foreskin of
trees, and over all those who delay the sign of the covenant
for their sons. That is why the serpent sought to slay Moses’
son, until Zipporah circumcised him, as is written: Zipporah
took a flint and cut off her son’s foreskin... (Exodus
4:25).434
“This [spirit] is empowered when a person perverts his
way—not caring about the honor of his Lord to guard the
sign of the holy covenant—and ushers him into Hell, to that
site called Sheol and Avadon, where he is judged, as we
have established.435
“Here in this hall, deep within the middle, is a spirit who
waits and lurks by paths and trails to spy all those who
violate the words of Torah, to inject hostility between below
and above—for this entire hall is enmity.426
“This one, as well as all the others, all stand poised to
manifest lustrous countenances to human beings, to seduce
them so that they will stray from the path of truth, luring
them toward them. Afterward, they slay them and they die
in two worlds, as is written: But in the end she is as bitter
as wormwood, sharp as a two-edged sword (Proverbs
5:4) 437
“This spirit is called X75X (Afra)—7DX (efer), ash; XNU??7
X19X (afra de-gitma), ash of ashen cinders, that never
generates offspring and fruit, for this is xnUW’?7 X15 (afra de-
qitma), dust of ashes. And even though it is called dust, it is
not holy dust that generates fruit—called dust of gold (Job
28:6)—but rather as is said: from the dust of the burning
of nxunn (ha-hattat), the purification offering (Numbers
19:17)—this is the dust of the burning of nxunn (ha-hattat).
This mnemonic proceeds by two modes: one, for it is
included in this nxwn (hattat), mystery of that potent serpent;
and another, for when a person performs NNXun (hattat), a sin,
he empowers this dust to gain dominion in the world.438
“This [spirit] is included in the bitter curse-conveying
waters (Numbers 5:18). Accordingly, the woman who
strayed from her husband, perpetrating the deed of the
woman of whoredom, must be made to drink water mixed
with dust, which is from the floor of the Dwelling. This dust
is from that realm called ‘floor’—called floor of that
Dwelling; this dust hails from that floor. That is why the
priest must make this woman drink in this manner; all is in
supernal allusion.432
“Happy is the share of Israel, for the blessed Holy One
purifies them with supernal pure waters, as is written: I will
sprinkle pure water upon you, and you will be pure (Ezekiel
36:25)! Pure waters—we have already explained [the
difference] between first waters and final waters; and even
though we have already established this, first waters are
mxn (mitsvah), a meritorious act, and are called accordingly;
final waters are nIm (hovah), an obligation, and are called
accordingly. We have established regarding the two sides:
this Side of Holiness is called mxn (mitsvah); and this Other
Side is called 7317 (Hovah), Sin, and so it takes a share in that
water. Of this is written I will sprinkle pure water upon you,
and you will be pure.442
“Sixth hall. This hall stands supreme above all the other
lower halls. There are four openings to this hall: one called
Death, one called Evil, one called Shadow of Death, and one
called Darkness. These four openings are constantly poised
to inflict harm. These are a single totality.441
“Just as in the Holy Side in the mystery of faith there
are four directions, interconnected, all of them holy, so too
here. And when these connect pinna (u-mithabberan), and
conjoin, together as one in this hall, it is called 12n m2 (beit
haver), a conjoined house, as is said: than a contentious
woman ^30 mI) (u-veit haver), in a shared house (Proverbs
21:9). This hall is always poised to inflict harm.442
“Of this hall is written Excessive are kisses of an enemy
(Proverbs 27:7), for here abide all those wicked kisses and
evil desires, and all the carnal delights of this world—those
delights by which a person is banished from this world and
the world that is coming. Of this is written For the lips of a
strange woman drip [267a] honey; her palate is smoother
than oil. (ibid. 5:3).443
“In this hall a spirit abides, ordained over all those
below, totality of all the other spirits. This hall is adorned
with the most exquisite ornaments of all the halls. In this
hall the feet of fools are trapped. Of this is written Do not
lust for her beauty in your heart or let her captivate you
with her eyes (Proverbs 6:25).444
“Here hang all worldly desires and all the pleasures of
senseless fools, as is said: I saw among the simple, I noticed
among the youths, a lad devoid of sense. He was crossing
the street near her corner, [walking toward her house] in
the dusk of evening, [in the dark hours of night] (Proverbs
7:7-9). Then, his feet draw near to this hall, totality of all
those below; then—a woman comes toward him, PW (shit),
decked out, like a harlot, wily of heart (ibid., 10). PW (Shit),
Decked out—this hall that is mw (shit), sixth, of all the other
halls. Here abides the harlot to seduce fools.445
“In this hall she abides-not-abiding, descends and
seduces, ascends and accuses, as is said: her feet never stay
at home (Proverbs 7:11). Now in the street, now in the
square (ibid., 12). Now in the street—when she descends
below; now in the square—when she ascends above; she
lurks at every corner (ibid.)—when she seizes the soul.446
“What is written? She seizes him and kisses him
(Proverbs 7:13)—kisses to defile and lead people astray
after her; for here is the cleaving of all evils, of all alien
species, sweet momentarily but woe at their end, as we
have established—as is written: her palate is smoother than
oil (ibid. 5:3), and it is written: But in the end she is as
bitter as wormwood (ibid., 4). What is the significance of
bitter? This refers to a person who was seduced after her in
this world and whose time comes to depart the world. She
stands over the person and manifests before him in the
guise of a body of fire, a sharp sword in hand, three drops
within, as has been established.442
“One of those drops is bitter; and the moment he flings
it into the person’s mouth it penetrates his gut, whereupon
the soul is confounded. That drop sails and advances, and
uproots the soul from her place—not leaving the soul
anywhere to dwell. It is as bitter as wormwood; and the
person tastes it in bitterness, in return for the sweetness
they tasted in this world when they were lured after her.
Afterward, he drips another drop—and the soul departs and
the person dies; and afterward he drips another—and his
face turns green and he putrefies. Because the soul is holy;
and when this Other Side prevails, she is uprooted in its
presence—they do not reside together.448
“Thus, just as one cleaved to those wicked kisses in this
world, similarly too at this hour. For if a person was drawn
after her in this world and abandoned the Holy Side, his
soul does not return to that holy realm; for just as he was
drawn after her in this world, accordingly does she prevail
upon his soul, whereupon his soul departs with great
difficulty, as they have established. All this on account of
those kisses she kissed him in this world—kisses that are
sweet in this world, but afterward bitter for him at that
time. Of this [is written] She seizes him and kisses him
(Proverbs 7:13)—in this world, as we have established.442
“Brazen faced she says to him (Proverbs 7:13). For in
this hall abide all accusers and all evil emissaries that lurk
by a person—prodding him to adorn his adornments, curl
his hair, bathe, and groom himself in order to attract
attention. Here abides a spirit called xawpo (Segatofa), in
charge of human grooming and curling.422
“Deep within this hall abides another prince, which that
other prince causes a person to arouse. For after he has
groomed and curled himself, he places a mirror—which is
vision—in his hand into which to gaze. He places it in his
hand, and he gazes and beholds his image in that vision,
arousing that other power called xuvow (Asirta). From here
issue all those who display deceptions to people in their
dreams, and all those masters of vision—those who display
matters to the inhabitants of the world that they do not
fulfill, merely to baffle them.42! [267b]
“Afterward, when people are drawn to that vision called
Mirror, all of them abiding in their arrogance, this spirit we
mentioned called Asirta arouses a deputy under his charge—
who enters the chasm beneath all chasms, raising from
there another spirit appointed with that spirit called x720x
(Askara), Diphtheria, as we have mentioned. This is Lilith,
mother of demons. When a person arouses this other spirit
called Asirta, he joins with that person and is bound to him
always. Then every new moon, that spirit of evil vision
arouses together with Lilith; and sometimes that person is
harmed by them, and dies—falling to the ground unable to
rise—or suffers great harm. The vision of the mirror causes
this! Just as he amplifies arrogance in his heart, so he
amplifies an evil spirit toward him; hence, all depends on
arousal below.422
“OU ON?w NI (Zivhei shelamim alai), I had to make sacrifices
of well-being, today I fulfilled my vows (Proverbs 7:14).
Come and see: I had to make sacrifices of well-being. Dnw
(Shelamim), Offerings of well-being, are not brought either for
guilt or sin, but for peace. What is meant by Dbw (shalom),
peace? Well, shelamim on two sides—so that the Accuser will
not prevail above, and so that the Accuser will not prevail
below. Who is the Accuser? This is the left side, of the Evil
Impulse, abiding in peace with the right. Hence, uy pnw
IT (zivhei shelamim alai), sacrifices of well-being for me. For
me, precisely! The sacrifices of well-being are for me so that
the Accuser will not be found in the world.453
“Alternatively, I had to make sacrifices of well-being.
Look, I am peacefully disposed toward you, to show you
peace. Hence, today I fulfilled my vows (Proverbs 7:14)—to
seduce the inhabitants of the world constantly. Therefore I
have come out to you (ibid., 15)—for I know that you are
devoid of sense, devoid of goodness. Seeking you (ibid.)—to
join with you, with all the evils of the world; and it befits you
to whore and stray after the desires of the world. (And she
pushes him from one thing to another, from evil to evil.) I
have traversed among the fools and sought you, and have
found you (ibid.)—I have already found you to cleave to you!
“Come, let us drink deeply of love till morning (Proverbs
7:18)—as is written: The eyes of the adulterer watch for
twilight, thinking ‘No one will glimpse me then.’ He masks
his face (Job 24:15), for then is his time to prevail. Come, let
us drink deeply of love—let us go together; I am with you.
You are still a youth, still in your power. If now you do not
delight yourself, then when? When you will be old?! Now is
the time! Why? For the man is not in his home (Proverbs
7:19)—the good impulse, which does not reside here within
you; it is not [his] time. He is gone on a long journey (ibid.)
—look, he resides only with a person on a long journey,
when a person grows older, from thirteen years and
onward, and not in every person. As for me—since the day
you were born; all the more so now, while you are
unmarried. Now is your time to delight yourself!454
“ADIN TWIN (Tseror ha-kesef), A bundle of desire, he took with
him (Proverbs 7:20)—ascending above, lingering there,
delighting therein. xo27 01"? (Le-yom ha-kese), At the day of the
new moon, he will come home (ibid.). When will he return
to confront you? Le-yom ha-kese, which is the day to scrutinize
in judgment, as is written: 7021 (ba-keseh), at the covering,
for our festival day (Psalms 81:4). When a person needs to
delight in the world and enjoy it, he distances himself from
him; but when he abides in judgment, he approaches to
render judgment with him. Of this [is written] She sways
him with her eloquence, [turns him aside with her smooth
talk. Thoughtlessly he follows her, like an ox going to the
slaughter, like a fool to the stocks for punishment,] until the
arrow pierces his liver (Proverbs 7:21-23). Happy are the
righteous who know to walk holy paths, not straying to the
right or left! Happy are they in this world and in the world
that is coming!455
“Seventh hall. This is the hall of dregs of wine—intoxicating,
as is said: He drank of the wine and became drunk (Genesis
9:21). The squeezing of all those grapes, entirely evil, is
here; and this is the significance of foaming wine (Psalms
75:9)—dregs of wine: no one drinks from it without
inflicting death upon himself. This is what Eve gave her
husband to taste, ushering him into this hall. As we have
learned: She squeezed grapes and offered them to him—
inflicting death upon him and the whole world after him.42&
“In this hall abide all the impure souls that descend to
those of this side, who cleave therein; as well as that spirit
that descends to all those from this side—from here they
issue. Accordingly it engenders [spirit] for those who
perverted their ways in this world, engaging in fornication
where they should not, shunning the path of truth. Then,
just as he cleaved [268a] to that evil impulse in fornication,
so an impure spirit issues from this hall to defile him; and
the child is called Imn (mamzer), a bastard, for he hails from
the side of 71 2x (el zar), alien god. Just as he became drunk
with that desire and that fornication, so he draws upon that
child another impure spirit, defiling him; and all attest that
he is a bastard, all his deeds and tendencies in that very
vein.437
“From this hall issues a spirit, appointed over those
spirits, called ^13% (Tsfoni), Hidden One; your mnemonic: nn
JÐ% IDX (Tsofneyah tsafan ruah), Restraining her is like
restraining the wind (Proverbs 27:16). He is ordained over
this hall. This site corresponds to the site called
Netherworld. Of this is written I will drive °»naxn (ha-tsefoni),
the hidden one, far from you (Joel 2:20).428
“Here is a single point abiding deep within. From here
sally forth all those other spirits that roam the world,
gaining dominion in this world through all those actions
bequeathed to the left side. From here shoot forth all those
scintillating sparks that extinguish immediately—flashing
and extinguishing. From these issue other spirits that roam
the world, emerging from the great abyss—which is this
hall, as is said: Your judgments, the great abyss (Psalms
36:7). These are the spirits not consigned to be embodied in
material bodies—seen and not seen, as has been said.422
“Afterward, those spirits that roam the world arise to
perform miracles for human beings, because these do not
remain in such filth of defilement like the others. A spirit is
appointed over them, called 7°0: (Nesira), for he 30Inx
(itnesar), was sawn off, from those extremely impure sides.
These fly through the air and inflict harm on their side in
order to perform miracles for those on the Side of
Holiness.462
“From this sawn-off spirit called Nesira issue countless
other species, ramifying according to their kinds, all of
them functioning as emissaries in the world, every single
one as is fitting, until they are appointed below as kings and
officers; they do not endure permanently like those others
above.461
“In this hall is the clinging of the side of impurity, and all
impure desires that defile the world. This [hall] is poised to
fire off at any moment, at any hour—none can withstand it.
From here radiates fire of potent wind below, to judge the
wicked, as well as flaming wind—fire and snow, called pn?x
(Tsalmon), as is said: it snows ]1N?¥1 (be-tsalmon), on Black
Mountain (Psalms 68:15).462
“In this hall are found four openings, opening outward
in four directions, grasping-not-grasping the Side of
Holiness. Not attached, but rather through those openings
luminous light can be seen. This is the site prepared, in
every single opening, for the pious of other nations who did
not harm Israel and dealt with them in truth. These abide in
these openings on this side, reposing from that side.£63
“In the opening of this hall—in the middle, outside—
there are six openings attached to this hall, all of them
grasping it. Here are windows open to the side of the light
of holiness—places prepared for the kings of other nations,
those who did not afflict Israel and protected them
constantly. These possess honor on account of Israel—and
delight in the deep darkness in which they reside from the
light radiating from the Side of Holiness, as is said: [AlI] the
kings of nations were laid, every one, in honor (Isaiah
14:18).464
“But if they caused anguish for Israel or oppressed
them, many are they who seize them below and punish
them thrice daily, with countless punishments differing from
one another—those kings who afflicted them, judged in that
world with numerous punishments. Every single day they
bear witness for Israel—to their faith—and they descend
below where they are punished. Happy are Israel in this
world and in the world that is coming!
“Thus concludes the seven halls—abodes of defilement,
from the side of the serpent. Happy is the share of one who
is saved from him and from his charms, so that he will not
be bitten by him, injected with venom and die! [268b] From
all sides must one be on guard against him—from above
and from below. One who is saved from the head is not
saved from the tail. When he raises the tail, he strikes and
slays.465
“Even so, Does the snake bite without a whisper?
(Ecclesiastes 10:11). As we have learned: He obtains
authorization and plucks out the soul. Therefore a person
must be careful not to sin before the blessed Holy One, so
that the serpent will not be whispered to, and bite and
slay.” 466
Pea
Piqqudin
COMMANDMENTS
he commandments of the Lord of the World.4
We have learned: As is written: You shall observe
all My commandments and do them (Leviticus 22:31).
If observing is required—why doing? Furthermore, all the
commandments of Torah are in two modes that are one:
Remember and Observe; 113i (zakhor), remember, for X1127
(dekhora), male; and mw (shamor), observe, for female—all one
totality. If observe pertains to female, why is it written You
shall observe all My commandments?2
In fact, all is in this verse: on7nwW (u-shemartem), You shall
observe—ninw (shamor), observe; on°w! (va-asitem), and do—
7123 (zakhor), remember, for all is a single mystery. 17°21
(Zekhirah), Remembrance, constitutes doing; for one who 737
(adkar), recalls, something below arrays and actualizes that
mystery above. The commandments of Torah are 613—
entirety of male and female; all a single mystery.3
[2:25a] The first commandment: the primary beginning of
all the commandments is to know the blessed Holy One in
general. What is meant by “in general”? To know that there
is a Supreme power who is Master of the Universe, and
created all worlds—heaven and earth and all their forces.
This is the meaning of “in general.” The end of all—“in
particular”; to know Him in particular.
General and particular are beginning and end, mystery
of male and female as one. Consequently, the human being
in this world engages in general and particular; the human
being in this world comprises general and particular; the
restoration of this world is general and particular. So, the
beginning of all is to know that there is a ruler and judge
over the world, and that He is Master of all worlds, and
created the human being from dust, and blew into his
nostrils the soul-breath of life. This is the meaning of “in
general terms.”2
When Israel left Egypt, they did not know the blessed
Holy One. When Moses came to them, the first
commandment that he taught them was as is written: and
you shall know that I am YHvH your God—who takes you
out... (Exodus 6:7). Were it not for this commandment,
Israel would not have believed in all those miracles and
mighty deeds that He performed for them in Egypt. As soon
as they knew this commandment in general terms, miracles
and mighty deeds were performed for them.®
At the end of forty years, during which they engaged in
all those commandments of Torah that Moses taught them—
both those performed in the land and those performed
outside the land—he then taught them in particular terms,
as is written: Know today and take to your heart
(Deuteronomy 4:39)—today precisely, what they were not
permitted beforehand; that YHVH iS Elohim (ibid.)—in
particular terms. Countless mysteries and secrets inhere in
this statement! This and the one preceding are entirely a
single matter—that in general, this in particular.Z
Now, you might say, “But look at what is written: The
awe of YHVH is the beginning of knowledge (Proverbs 1:7)!”
This refers to in particular terms: to know who awe of YHVH
is. And even though a person must be in awe of Him before
he knows, nevertheless here is written beginning of
knowledge—to know Him; for this is the beginning of
knowing Him in particular terms.®
So, the first commandment is to know the blessed Holy
One in general and in particular, beginning and end. This is
the mystery of I am the first and I am the last (Isaiah 44:6).
I am the first—in general; and I am the last—in particular.
All is a single totality, one mystery.2
Once one knows this in general, he should perfect all
his limbs. What are they? The 248 commandments, which
are the 248 limbs of the human being! Once perfected thus
in general, he should know in particular terms—total
healing—knowing all the days of the year, which unite to
bestow healing to all the limbs.12
Now, you might say, “How do all the days of the year
bestow healing to all the limbs?” Certainly it is so, above
and below! The year and its days bestow healing to all the
limbs above. When the limbs pour down blessings to the
days of the year, healing and life loom above them on high,
and they are filled with all. Who brings this about? The days
of the year! Similarly below: when a person perfects his
body through the commandments of Torah, you cannot find
a single day that does not come to be blessed through him;
and when they are blessed through him, life and healing
loom above him on high. Who brings this about? Those days
of the year! Just as the days of the year are blessed from on
high from the mystery [25b] of the human being, so are
they blessed from below from the mystery of the human
being.
Happy are Israel in this world through these
commandments of Torah, for they are called “human,” as is
written: you are human (Ezekiel 34:31)! You are called
human, but the other nations are not called human. And
because Israel are called human they must engage in the
commandments of Torah, so that all will be one in the
mystery of the human.12
When the blessed Holy One gave the Torah to Israel
upon Mount Sinai, the first utterance was °’31X (Anokhi), I am
(Exodus 20:2). Anokhi engenders many mysteries. Here it
pertains to the mystery of the first commandment—to know
Him in general. For it is written: Anokhi, I am—intimating
that there is a god, a supreme power over the world—the
first commandment, in general. In particular—for it is
written: YHVH your God (ibid.)—particular. I am—general;
YHVH your God—particular; general and particular. The first
commandment: one must know beginning and end, as we
have established.12
[3:111b] The second commandment: to serve with all kinds
of service in the Temple, and outside the Temple with all the
rites called “service’—with prayer, striving after the
commandments of Torah, for all is called “service”—like a
servant striving after his master’s needs.14
For Israel are called “servants,” as is written: For Mine
are the Children of Israel as servants, they are My servants
(Leviticus 25:55). Why are they servants? For it is written:
whom I brought out of the land of Egypt (ibid.). Accordingly,
in the ten utterances, after I am YHVH your God (Exodus
20:2), it is written: who brought you out of the land of
Egypt (ibid.)—to serve Him like a servant serving his
master, who redeemed him from death, redeeming him
from all the evils of the world.1°
By these two [designations] are Israel called by the
blessed Holy One: they are called “servants,” as is written:
they are My servants; and they are called 0°12 (banim),
“children,” as is written: You are children of YHvH your God
(Deuteronomy 14:1). When a person knows the blessed
Holy One in general terms, he is called “servant,” for he
carries out his Master’s command—but he is not permitted
to search among His treasures and the mysteries of His
house. When a person knows the blessed Holy One in
particular terms, he is called J2 (ben), “son,” His beloved—
like a son who searches among His treasures, among all the
mysteries of His house.1&
Even though he is called “son,” firstborn of the blessed
Holy One, as is said: My son, My firstborn, is Israel (Exodus
4:22), he must not remove himself from the category of
“servant”—serving his Father with all the rites that are the
honor due his Father. So is required by every person: to be
a son to his Father, searching among His treasures, to know
the mysteries of His house, striving after them; and to be a
servant to his Father.12
Mystery of the matter: there are two rungs above with
which a person must be adorned; they are a mystery of
faith, and they are one: One—mystery of servant; the other
—mystery of son. This servant is called lord of all the earth
(Joshua 3:11); the son, as we have established, My son, My
firstborn, is Israel; all is a single mystery of faith. A person
must be adorned with these rungs, to be enveloped in the
mystery of faith.18
As servant—to serve with all kinds of service, with
prayer called “service,” like this Servant—supernal mystery
—never ever resting, but praising and singing always. This
applies to other acts of service, for It performs and
administers all the services and affairs of the worlds; and
for this reason It is called lord—for It is a servant to serve,
called lord of all the earth. A person who is adorned with
this [112a] mystery—becoming a servant to serve the
service of his Lord—ascends and is crowned, attaining this
rung, and is also called “lord of all the earth”; for he
effectuates blessings to this world through all those acts of
service, sustaining it, and he is called “lord of all the earth”
accordingly.12
Happy is the share of the son, striving to fathom his
Father’s treasures and all the mysteries of His house; like
an only child granted dominion by his father over all his
treasures—honored, for he is in command of all! One who
delves into wisdom to fathom the blessed Holy One and His
treasures is called a son of the blessed Holy One. Among all
the heavenly forces none hinders him whenever he needs to
enter to his Father. Happy is his share in all worlds!
Accordingly, when he strives to fathom Him in particular
terms—in the mystery of wisdom—he is called “son.”22
In the service rendered by a person to the blessed Holy
One, there is an act of service in which a person must
incorporate both—being servant and son, to be adorned by
the blessed Holy One. What is that? The service of prayer, in
which a person must be servant and son, to be embraced by
these supernal rungs: serving and arraying prayer in the
mystery of the servant, performing the service of the
restoration of worlds; and attaching his will to mysteries of
wisdom, cleaving to his Lord through supernal mysteries in
the mystery of the son; and all in a single totality. Happy is
the share of the person who knows to adorn himself with
supernal mysteries, as is fitting!21
A son cleaves to his Father always, without any
separation at all; none hinders him. A servant performs the
service of his Master, arranging arrangements of the world.
He who possesses both in one totality, in a single nexus, is
the person who arrays the mystery of all faith in one
entirety—without any separation at all, uniting all as one.
This is the person about whom the blessed Holy One
proclaims among all the legions and camps of all worlds,
throughout all firmaments, “Show care for so-and-so,
trustee of the palace! The mystery of the palace and the
treasures of his Lord are in his hand!” Happy is he in this
world, and happy is he in the world that is coming!22
From that day on, that person is recognized and
recorded in all worlds. Whenever he requires, all supernal
legions and camps are mindful to be with him; and the
blessed Holy desires none but him alone. A voice arouses,
“It is fitting for the Unique to be with the unique; Unique
engaging with unique!”22
We have found the mystery of these two rungs in one
verse, as is written: He said to me, “You are My servant,
Israel, in whom I glory” (Isaiah 49:3). He said to me, “You
are My servant—servant; Israel—son; for when they are a
single totality, then is written in whom I glory.24
[2:134b] The third commandment: to study Torah every
day, for it is a supernal mystery, to know the ways of the
blessed Holy One. For whoever delves into Torah attains
this world and the world that is coming, and is delivered
from all maleficent accusations. Because Torah is a mystery
of faith—for whoever engages with her engages in supernal
faith; and the blessed Holy One ensconces His Shekhinah
within him, irremovably.22
One must pursue whoever knows a word of Torah—to
learn that matter from him, fulfilling the mystery of what is
written: From every man whose heart impels him, you shall
take My offering (Exodus 25:2). Torah is the Tree of Life,
bestowing life on all. Whoever grasps Torah grasps the Tree
of Life, as is said: She is a tree of life to those who grasp her
(Proverbs 3:18).26
How many supernal mysteries have we established
concerning one who delves into Torah?! For he merits to
unite with Torah above! In this world he does not rest, nor
does he rest in the world that is coming! Even in the grave
his lips are astir with Torah, as is said: stirring the lips of
sleepers (Song of Songs 7:10)!22
[3:263a] The fourth commandment: to unify the name of
the blessed Holy One every day—for just as they unify the
name of the blessed Holy One below, so is His name unified
above. Consequently, the blessed Holy One is one and only—
above and below.2%
One who unifies the name of the blessed Holy One
should set his heart and will upon the unification we have
mentioned, joining all his limbs in that unification through
that will, so that they all become one. Just as he directs all
his limbs in the mystery of one, so on high he conjoins all
supernal limbs through that unification, so that all of them
become one.22
The moment a person comes to unify the name of the
blessed Holy One, all the hosts of heaven stand ready, row
after row, so that all of them will be arrayed and included in
that unification—to abide in the mystery of one in a single
unification—all of them arrayed in adornments, as is fitting.
At that time, an ordained attendant rises, stationed
beneath 248 worlds (all of them called “limbs of the body”)
called 1197 (Heleniu), poised and waiting in that unification.
This is the gatherer of roses, as is said: and to gather roses
(Song of Songs 6:2)—the limbs of the body. The Supreme
Name gathers the supernal limbs through the mystery of
unification effectuated through the mystery of the forty-two
names, gathering all those supernal roses; whereas this
attendant gathers all those below, all of them designated in
the totality of the seventy-two names. All of them are
gathered in that unification, all of them becoming one body,
in a single mystery. That unification ascends, unifying all in
two aspects, in a single union. At that time all the limbs are
gathered and conjoin in a single nexus, so that all will be in
the mystery of one, above and below—in the mystery of YHVH
is one and His name one (Zechariah 14:9).32
This is the reason we prolong two letters during 10X
(ehad), one—to gather roses; uniting through the mystery of
one in consummate union. Once all limbs are united in a
single mystery of single union, the whole is called a
“complete offering.” Based on this mystery the blessed Holy
One placed Adam in the Garden of Eden, as is written:
maw?) 172? (le-ovdah ul-shomrah), to till it and tend it (Genesis
2:15); and we have learned that these are two offerings—
mystery of YHvH is one and His name one. Regarding these
offerings is written and to gather roses—for the blessed
Holy One gathers the roses, gathering all those limbs above
and below, joining them in a single union, through that
unification we have mentioned. Thus arouses the one who
arouses: to gather roses—the limbs of the two aspects that
are one.31
Roses—it is a mystery. For when all those limbs conjoin
as one, all abiding in single union—mystery of the offering—
the blessed Holy One is adorned with His crowns, with a
head of finest gold, gloriously adorned. This is the mystery
of what is written: Diww (shoshannim), roses—mystery of all
those limbs above and below; mystery of that 1) (paz), gold—
crown crowning, ascending from among them; all is within
it.32
In these roses inhere 613 commandments—limbs of two
aspects, mystery of YHVH is one and His name one [263b]—
and ascension of that gold ascending from among them.
Wherever they appear, that supernal ascension manifests,
ascending from among them. This is the mystery: an apple
tree among the trees of the forest (Song of Songs 2:3) and
a rose among thorns (ibid., 2). This and that must ascend
together in consummate union. Happy is one who offers
these offerings! Certainly favorable in this world and in the
world that is coming!33
The fifth commandment: to be in awe—in general terms and
in particular terms. We have already established awe; for it
is incumbent on a person to be in awe of the blessed Holy
One constantly, and on account of awe guard one’s ways.24
Awe—there is a site called awe, as is said: to be in awe
of this honored and awesome Name, YHVH, your God
(Deuteronomy 28:58), where the awe of the blessed Holy
One inheres—actual awe—to be held in awe; and this is the
mystery of what is written: My sanctuary you are to hold in
awe (Leviticus 19:30 and 26:2). In this awe abides the lash
of fire to whip the wicked, who do not observe the
commandments of Torah. So, one must be in awe—in
general terms.25
Afterward—in particular terms; when a person knows
who awe of YHvH is. This is awe of love, the essence and
foundation of loving the blessed Holy One. Such awe leads
one to observe all the commandments of Torah, so that a
person becomes a faithful servant of the blessed Holy One,
as is fitting. We have established awe.3&
The sixth commandment: to love. We have already
established the love of the blessed Holy One—that a person
must love Him with abounding love; like Abraham, who
loved the blessed Holy One with immense love,
surrendering his body and soul to Him.32
From here we learn that one who loves the blessed Holy
One sustains ten utterances, above and below. Hence, all
those ten trials by which Abraham was tried, prevailing in
all of them, all correspond to ten utterances—each trial an
utterance; he was tried by that utterance and prevailed.38
Hence, those ten trials; Abraham prevailed in all of
them, because he attached and cleaved to the right hand of
the blessed Holy One—Great Love. Why is it called Great
Love? For one who attains this love is bound to a higher
world. Eternal Love is the mystery of the lower world—
without division—to which his love is bound. All is one
mystery. The mystery of love has been discussed.22
This love transcends all the rites of the world; by this is
the name of the blessed Holy One glorified and blessed
more than all else! Blessed is He forever and ever! The
mystery of love has been discussed.42
[3:174b] The seventh commandment: tzitzit. This is the
commandment by virtue of which one remembers all the
commandments of Torah, as is said: You will see it and
remember all of YHVH’s commandments and do them
(Numbers 15:39)—sign of the King, to remember and do.41
It is written: You shall make yy (tsits), a medallion, of
gold (Exodus 28:36). We have established the mystery of
the medallion—adorning the High Priest; tsits, medallion,
upon which eyes gaze—sign of higher world with which the
High Priest is adorned. Consequently, the mere sight of it
atones for a brazen face; for only faces of truth can stand
before it; mystery of all those supernal faces—faces [175a]
of truth, truthful countenances—comprised in the truth of
Jacob.42
Tzitzit is female—mystery of lower world, gazing to
remember. Tsits—male; tzitzit—female; this for everyone, tsits
for the priest.42
We have learned: It is forbidden to gaze upon Shekhinah;
hence the blue [thread], for the blue is a throne for the
house of David, its adornment. This pertains to awe of YHVH,
to be in awe of that site. Therefore, You will see it and
remember all of YHvH’s commandments. This is the throne
where capital cases are judged. As they have established: in
a dream all colors bode well, except blue—the throne that
arraigns capital cases.44
It is written: they shall place on the tassel of the hem a
thread of blue (Numbers 15:38). It is not written they shall
place on the hem, but rather they shall place on the tassel—
covering the other threads.42
You will see it and remember (Numbers 15:39); and it is
written: Remember what Amalek did to you (Deuteronomy
25:17). What is the connection? Well, it is like a son who
breached a fence and was bitten by a dog. Whenever his
father wished to rebuke his son he would say, “Remember
when the dog bit you!” Similarly here, You will see it and
remember—for this is the site where souls ascend to be
judged. In a similar vein, and so then, whoever is bitten will
see it and live (Numbers 21:8). Why? Well, when he raised
his eyes and beheld the image of that which bit him, he
became frightened and prayed to the blessed Holy One, and
understood that it was punishment for the wicked. As long
as the son sees his father’s strap, he is afraid of his father—
spared the strap, saved from all! What caused him to be
saved? Seeing the strap with his own eyes; the strap causes
him to be saved! Hence, will see it and live—he sees the
strap that lashed him and it causes him to be saved.
Similarly here: You will see it and remember [...] and do
(Numbers 15:39). And do—surely. If not—the strap! It will
cause you to return to My service, permanently. Then—and
you will do! And you shall not stray after your heart
(Numbers 15:39)—[the tzitzit] will prevent you from other
evil paths. Certainly you shall not stray and will not
perpetrate evil! That is why the color blue stands out. Blue
resembles the Throne of Glory. Just as the Throne of Glory
causes a person to follow the straight path, purifying him,
similarly this blue causes a person to follow the straight
path. Surely all must be in awe of this site, walking
uprightly!46
It is written: From the corner of the earth we have
heard songs: “Glory to the righteous!” But I say, “2 7 73-1
(razi li razi li), I waste away; I waste away! Woe is me! The
treacherous deal treacherously; the treacherous deal very
treacherously!” (Isaiah 24:16). ~7Xn 4320 (Mi-kenaf ha-arets),
From the corner of the earth—myx7 41D (kanaf de-tsitsit), the
corner of the tassels, which is the corner of the earth. We
have heard songs—the other threads emerging and
suspended from a supernal place, through sublime paths
emanating from supernal Wisdom. “Glory to the
righteous!”—Righteous One, Vitality of the Worlds, for those
threads constitute His beauty, for they proceed from Him;
each thread comprised of two aspects. When I
contemplated, I said, “2 >m > ° (Razi li, razi li), I have my
mystery, I have my mystery,” for they hail from within the
supernal mystery of the entirety of faith. When I
contemplated the blue and saw the strap for lashing—the
site of awe, to be held in awe—I said, “Woe is me!”—for
people do not know to consider and ponder why they are
punished, being deceitful in this matter. The treacherous
deal treacherously—for they recite the Shema without tzitzit,
bearing false witness. These are the treacherous who deal
treacherously—deceiving themselves. 1732 DNI 732) (U-veged
bogedim bagadu), The treacherous deal very treacherously—
their garment without tassels is called DINI 733 (beged
bogedim), “garment of the treacherous,” the garment of
those treacherous who deal treacherously, for they are
deceitful and bear false witness every day. Woe to them,
woe to their souls! For they are arraigned by that throne of
blue to be judged, and of them is written A speaker of lies
will not endure My eyes (Psalms 101:7). Their garment is
recognized by all masters of judgment. Woe to them, for
they do not have a share in the world that is coming! Happy
are the righteous whose garments and adornments are
recognized on high, benefitting them in this world and in
the world that is coming!42
[2:43a] The eighth commandment: tefillin. This
commandment is classified differently, and is not called
“commandment” but rather “holiness”—namely tefillin: tefillah
of the hand, and tefillah of the head; adornment of glory,
beauty of supernal colors. Accordingly, they are called mauiu
(totafot), circlets, as is said: Israel in whom I glory (Isaiah
49:3) 48
It is written: When Israel was a youth, I loved him
(Hosea 11:1)—Israel the Junior; Israel the Elder—beauty of
colors, above and below. Joseph ascended and was crowned
with two rungs; at first—youth; ultimately—righteous. How
sublime to behold the colors within him! The mystery is:
Joseph was beautiful in form and beautiful in appearance
(Genesis 39:6)—beautiful in two aspects, above and
below.42
It is written: Do what is upright and good
(Deuteronomy 6:18). What is upright—tefillah of the hand,
joining it to the tefillin of the head, to unite as one. The tefillah
of the hand precedes the tefillah of the head; there must be
no separation between them at all.°2
One who is adorned in tefillin abides in the mystery of the
supernal pattern; abiding in the two mysteries we
mentioned—like Joseph, who is called “youth” and
“righteous”; in the mystery of the faithful servant, and in
the mystery of the only son. This is the significance of the
tefillah Of the hand and the tefillah of the head; comprising a
single totality, without division.2!
In the tefillin of the head, the four portions of the tefillin
are in four compartments; and just as there are four
portions in the tefillin of the head, so all of them are in the
tefillin of the hand, though in a single compartment—for the
tefillah Of the hand has nothing at all of its own other than
what it receives from above. The mystery is: All the streams
flow into the sea (Ecclesiastes 1:7). Because She receives
them, She is called tefillah, and She is made holy by their
holiness; the entirety is called holiness. Then She is called
Consummate Kingdom of Heaven.22
As for the four portions—we have already established
their mystery in numerous places. But, the first portion:
Hallow to Me every firstborn (Exodus 13:1-10) is a supernal
[43b] mystery, comprising all four compartments, through
the mystery of the sublime radiance emanating from
Nothingness; all four are intimated here.23
Wij? (Qaddesh), Hallow—supernal holiness, mystery of
supernal xnn2n (Hokhmata), Wisdom, from where all is
sanctified through the mystery of the _ supernal
concealment, called Qodesh, Holy. *%> (Li), To me—Binah,
Understanding, mystery of the higher world, innermost
palace. The mystery is: For >» (ii), Mine, are the Children of
Israel as servants (Leviticus 25:55); For °? (ii), Mine, is every
firstborn (Numbers 3:13); you shall be *? (ii), for Me, a
treasure (Exodus 19:5). 99 (Kol), Every—mystery of Love, in
all instances, whether above or below. 1121 (Bekhor), Firstborn
—firstborn son, as is written: My son, my firstborn, is Israel
(ibid. 4:22); this firstborn son comprises all aspects, all
hues. Hence, the verse includes all four in the mystery of
supernal Wisdom. This is in general terms—to know that all
is comprised within; but in particular terms, this is the first
portion—which includes all the other portions.°4
The second portion: It shall be when [YHvH] brings you
[to the land...) (Exodus 13:11-16)—Bsinah, Understanding;
for the exodus from Egypt is in this portion, which hailed
from the aspect of Jubilee. So, it begins with mni (ve-hayah), It
shall be—for this word pertains to Jubilee, and thus Her
name is 7m) (ve-hayah); for man (havayah), being, pertains solely
to this realm, poised to extend below, to illumine lamps, and
manifest in the lowest rung. mm (Ve-hayah), It shall be—like
one who says about the King that He is poised to extend
below, to illumine lamps; all is in a single mystery. Because
it abides in a concealed manner, it is not called openly by
this name—but has been transmitted to the wise to fathom.
So, this matter is inscribed by this holy name.22
The third portion: Hear (Deuteronomy 6:4-9)—mystery
of the right, called Supreme Love, enacting unification of all
to four sides; the blessed Holy One configuring thereby the
configuration of the entire world; expanding through all
realms, even within lowest abysses. With this the blessed
Holy One created the world when He enwrapped Himself in
a wrapping of radiance. This is what enacts unification.
Accordingly, Hear is adjacent to It shall be.36
The daily unification is a unification to be fathomed, to
deploy one’s will. We have discussed this unification in
numerous places. The daily unification is the unification of
the verse: first yHvH, our God, YHVH (Deuteronomy 6:4). They
are all one; hence He is designated one (ibid.). But look,
there are three names! How are they one? Even though we
proclaim “one,” why are they one?22
Well, through the vision of the holy-spirit it becomes
known; in the vision of the eye—to comprehend that these
three are one. This is the mystery of the audible voice. Voice
is singular, yet comprised of three aspects: fire, air, and
water—all of them one in the mystery of voice, solely one.
Similarly here, yHvH, our God, yHvH—they are one; three
colors that are one. This is the voice that a person
produces, deploying [his will] in the unification of all, from
Infinity to the end of all—in this voice that he makes with
these three that are one. This is the significance of the daily
unification revealed through the mystery of the holy-
spirit.28
Many nuances of unification have been aroused, and all
of them are true. One who enacts this effectuates; and one
who enacts that effectuates. But this unification that we
arouse from below through the mystery of the singular
voice that is one is the clarification of the matter. This is in
general.22
Afterward, It shall be, if you indeed heed (Deuteronomy
11:13-21)—the particular of Supreme Judgment, as we
have mentioned; this is the fourth portion—mystery of strict
judgment: Watch yourselves (ibid., 16).60
A person must don them every day, abiding in the
supernal image. Of this is written All the peoples of the
earth shall see that the name of YHVH is proclaimed upon
you, [and they shall be in awe of you] (ibid. 28:10)—this
refers to the tefillin of the head; of the arm in a similar vein.
We have already aroused [our awareness about] them, and
they are all one.64
The knot of the tefillin of the head is a 7 (dalet); and of this
written You will see My back (Exodus 33:23)—so, it is
behind. There, all is bound in a single bond. When She dons
the tefillin of the arm, another is bound—mystery of holy
covenant. This mystery is as explained in numerous places,
and all is a single mystery.©2
[3:93a] The ninth commandment: to sanctify Him every day,
raising His holiness from below above, just as He is
sanctified on high, so that His holiness ascends to the
Fathers and Sons. The mystery is: I will be sanctified in the
midst of the Children of Israel (Leviticus 22:32)—above and
below: above—through three rungs; below—through three
rungs.®3
We have already established the mwnmp (Qedushah),
Sanctification, in numerous places. But, just as there is
qedushah above, transcending all, so there is gedushah in the
middle and qedushah below—all in the mystery of three:
qedushah above, beyond—in a single mystery; gedushah in the
middle; and below—three rungs that are one.®4
Wij? (Qodesh)—supernal realm, located at the beginning
of all rungs. Even though it is a concealed realm—called
qodesh—from there an expansion expands through one
narrow, hidden channel, illumining the center. Once it
illuminates the center, a 1 (vav) is inscribed, shining in that
Wij? (qodesh). From this radiance expands an expansion
below—end of all rungs. Once the end is illuminated, a 7 (he)
is inscribed in the radiance, and it is called nwi7p (qedushah),
as we have established.®2
Now, concerning the proclamation: wimp wimp WTP (qadosh,
qadosh, qadosh), holy, holy, holy—it ought to have been wip
(qodesh), mystery of the beginning of all, since it manifests
from there! If so, why is above designated wip (qadosh)—
where | (vav) does not pertain?&6
Well, the mystery is as follows: Surely Israel sanctify
below matching the celestial angels on high, about whom is
written One called to another, saying, ‘Qadosh, [qadosh, qadosh]’
(Isaiah 6:3). When Israel sanctify, they elevate the supernal
glory from below above, so that | (vav)—mystery of supernal
Heaven—ascends on high. Once Heaven has ascended on
high, that wip (qodesh) illumines thereby, and then above is
designated wip (qadosh). Afterward, that supernal radiance
shines upon the throne that is Heaven; and Heaven returns
to its site, settling with that radiance—whereupon it is
designated wip (qadosh). Afterward, that radiance descends
until a certain supernal Righteous One—a precious rung—
receives all, to sanctify all below. When it receives all, it is
called wi? (qadosh). This is the entire mystery.&2Z
One who sets his aspiration upon this does well; and
one who sets his aspiration upon the three rungs of the
Fathers in a single totality, unifying them through this
sanctification (if he is unable to focus his will any more)
does well. The whole [purpose] is to draw down some
holiness from above below, that everyone may sanctify
himself with this holiness—absorbing it, spreading a spread
of holiness upon him. The mystery is: I will be sanctified in
the midst of the Children of Israel (Leviticus 22:32)—at
first; afterward: I am yHvH, who sanctifies you (ibid.).68
At what point should a person sanctify himself during
this sanctification, including himself within? When a person
reaches the holy name YHvH of Hosts (Isaiah 6:3); and this is
the mystery of I am yHvH, who sanctifies you. This is what we
have found in the mystery of the books of the ancients. But
we do not do that. Rather, after yHvH of Hosts—on its own at
first. Afterward, when a person reaches The whole earth is
full of His glory (Isaiah 6:3), he should incorporate himself
in that holiness—to be sanctified below through that glory
below. The mystery is: sanctified by My glory (Exodus
29:43). Afterward, he should enact in particular, so that all
will be sanctified, just as we do, annw? (le’ummatam),
corresponding to, the celestial angels who chant Blessed be
the glory of YHvH from His place (Ezekiel 3:12)—supernal
glory; and afterward yudvuH will be king forever... (Psalms
146:10)—lower glory.62
In the Book of Rav Yeisa Sava: Holy, holy, holy—holiness
to sanctify Written Torah in a single totality; afterward,
Facing them [...] Blessed be the glory of yHvH—the prophets;
and afterward, YHVH will be king forever. This is the mystery:
in this sanctification we require that holiness, blessing, and
kingdom be manifest there, so that all become one.
Holiness, as is said: Holy... ; Blessing: Blessed be the glory
of YHVH from His place; Kingdom: YHvH will be king forever.
So, we must perfect the whole; and upon this a person
should direct and set his aspiration every day.22
[3:263b] The tenth commandment: to recite the shema twice
daily; once corresponding to the rung of day, and once
corresponding to the rung of night—merging the rung of
night in day, blending the rung of day in night. This has
already been discussed. Accordingly, twice every day: once
in the day, and once at night.4
The eleventh commandment: mezuzah. A person must affix a
mezuzah to his gate, so that every person will be protected by
the blessed Holy One when he leaves and when he enters.
This is the mystery: yHvH will guard your going and your
coming, now and forever (Psalms 121:8)—for the mystery of
mezuzah is constantly positioned by the entrance—the
entrance above, the rung called nw (Shomer), Guard—
looming. For a person’s sole protection is the protection of
the blessed Holy One, who is always protecting and
stationed by the entrance, and the person is within.7
Furthermore, so that a person will never forget the
remembrance of the blessed Holy One, just like with tzitzit,
as is said: You will see it and remember... (Numbers 15:39).
As soon as a person sees this reminder, he himself
remembers to perform the commandment of his Lord.
Mystery of faith: nmmn, mezuzah—totality of male and female
as one.23
In the Book of Solomon: Next to the entrance, opposite
the two rungs, a demon stands poised, empowered to
destroy—he is stationed on the left side. A person raises his
eyes, sees the mystery of the name of his Lord, and recalls
Him—and he is unable to inflict harm.“
Now, you might say, “If so, when a person ventures out
of his gate, then that demon is situated on his right and the
mezuzah on his left—how can a person be protected if it is
located on the left?!”
Well, everything made by the blessed Holy One, every
single thing, is drawn after its own kind. Two degrees
inhere in the human being correspondingly: one on the
right, and one on the left. The one on the right is called the
good impulse, and the one on the left is called the evil
impulse. As a person ventures from the gate of his house,
the demon raises his eyes and sees the evil impulse looming
on the left. He is drawn to that side and withdraws from the
right. On that side is located the name of his Lord, and he is
unable to approach him and harm him; the person departs
[264a] and is saved from him. When he enters, the holy
name is located on his right and he is unable to harass
him,.26
Hence, a person must not place filth and dirt by the
gate of his house, or pour out foul waters; first that he not
show disdain for the name of his Lord; and second, for that
destroyer is then empowered to destroy. Accordingly, a
person should be careful about this, and careful not to
withhold the name of his Lord from the gate of his house./4
When a person installs a mezuzah on his doorway, then
when he enters, the evil impulse and that demon protect
him against their will, reciting This is the gate to YHvH; the
righteous shall enter through it (Psalms 118:20). When a
mezuzah is absent from a person’s doorway, the evil impulse
and that demon are primed as one; when he enters, they
place their hands upon his head and open and say, “Woe to
so-and-so, who has departed from the domain of his Lord!”
From that time he abides without protection, with no one to
guard him. May the Merciful One save us!28
[2:91b] The twelfth commandment: to swear by His name
truthfully. One who swears nwaw (shevu’ah), an oath, includes
himself in the uw (sheva), seven, supernal rungs by which
the name of the blessed Holy One is comprised. But look,
they are six! The person who swears an oath of truth
includes himself with them; and he constitutes nAxiriaw
(shevia’ah), the seventh—sustaining the holy name in its
place. So, it is written: and by His name wn (tishave’a), you
shall swear (Deuteronomy 6:13). One who swears an oath
in vain, deceitfully, prevents that site from enduring in its
place.2
When the evil impulse assails a person—seducing him
to transgress his Lord’s command—an oath to fulfill the
Lord’s commandment is an oath of truth. This is the oath in
which the Lord takes pride; and that is why a person must
swear by his Lord—it is His praise, the blessed Holy takes
pride in it! Like Boaz, as is written: As YHvH lives! Lie down
until morning (Ruth 3:13)—for the evil impulse was inciting
him, and because of this he swore.82
Vow is higher: Life of the King, mystery of 248 limbs
and 12 joints, equivalent to 173 (neder), vow; accordingly it is
graver than an oath. Life of the King—bestowing life to all
these limbs, called thus because this life descends from on
high below, to the source of life, and from that source
cascades below to all the limbs.81
Oath—to sustain the rung below, mystery of the holy
name; called “the King himself,” as supernal spirit resides
within the body. “Himself”—that which is concealed above.
Accordingly, one who swears [an oath] in truth sustains that
site; and when that site is sustained, it sustains the entire
world. Vow applies to everything—to commandments, and
to optional acts—which is not the case with an oath. So have
the Companions established.82
[1:264b] The thirteenth commandment: to be fruitful and
multiply in this world, generating offspring, spreading the
holy name in all facets, assembling spirits and souls—so that
the glory of the blessed Holy One might be above and
below.83
For whoever does not engage in being fruitful and
multiplying diminishes the image of his Lord—which
vanishes from this world and prevents Shekhinah from
dwelling in this world. Just as spirits and souls are added, so
the radiant glory of the King is augmented to descend into
this world, as is written: In a multitude of people is the
glory of a king, and in the lack of people is the ruin of a
prince (Proverbs 14:28).84
Glory of a king—radiant glory of the King, augmented to
descend into this world. The ruin of a prince—diminution of
the image of the King [265a], diminished from this world
and likewise diminished above. For the radiance does not
descend; and that person is considered as if he sheds blood,
for he lessens the image below, resembling above—as is
written: For in the image of God He made the human being
(Genesis 9:6), and he diminishes the image of God below,
and the form and image above. That is why a person must
be fruitful and multiply—to actualize the image of God,
increasing the glory of yHvu in all realms.83
[3:43b] The fourteenth commandment: to circumcise on the
eighth day. Circumcision of the holy covenant is a supernal
mystery, as is written: The secret of YHvH is for those in awe
of Him; to them He reveals His covenant (Psalms 25:14). To
whom? To those in awe of Him—those dreading sin, for it is
not seemly to reveal the mystery of the holy covenant other
than to them. The mystery of the holy covenant has already
been established and explained in numerous places.8&
This mystery “on the eighth day” is an obligation upon
the world for the entire Holy People, as is written: On the
eighth day the flesh of his foreskin shall be circumcised
(Leviticus 12:3). The eighth day—sign of the holy covenant,
eighth of all rungs; and the circumcision of that covenant is
to remove the foreskin [44a] from the Covenant.82
For at that time when the Holy People assemble to
remove the foreskin from the covenant, the blessed Holy
One assembles His entire retinue, reveals Himself, and
casts aside that foreskin on high from the holy enduring
Covenant. For all the actions performed by Israel below
stimulate an action on high—and at that time, foreskin is
cast aside from the Holy People above.®8
A vessel with dust is prepared for that foreskin, to place
it within—in the mystery of what is written: and the
serpent’s food shall be dust (Isaiah 65:25); dust shall you
eat all the days of your life (Genesis 3:14). Hence, one must
not treat that site with disdain, even though it is removed
from this covenant. Once removed from this covenant, its
place is dust—for after that serpent was removed from
Adam’s presence, the blessed Holy One established its
abode in the dust, as is written: dust shall you eat all the
days of your life. Since the blessed Holy One established
and arrayed its abode in the dust when He removed it from
Adam, so in precisely the same way, when the foreskin is
removed, must we prepare dust for it as its abode.82
Every person must joyously bring his son as an offering
to the blessed Holy One—with a willing heart, inducting him
beneath the wings of Shekhinah; and he is reckoned by the
blessed Holy One as a perfect offering, received favorably.22
This offering resembles the animal offering: this on the
eighth day, and that on the eighth day, as is written: and
from the eighth day onward it is acceptable (Leviticus
22:27). What makes it acceptable? One Sabbath has passed
over it. As soon as one Sabbath has passed over it, it is
acceptable: this as an offering, and that as an offering.
Why? Because it attains and encounters Sabbath—mystery
of Holy Covenant. So, all is in supernal mystery.24
[3:277b] The fifteenth commandment: a groom must
delight with his wife for one year, as is written: He shall be
exempt in his house for one year (Deuteronomy 24:5).
Those twelve months are Hers, for year is Bride—and there
is no Bride without twelve months, as is written: standing
upon twelve oxen (1 Kings 7:25). Since there is no arraying
of the Bride other than with twelve, the groom must delight
her and her house—her and her adornments,
corresponding to the supernal pattern. Accordingly it is
written of Jacob: he took of the stones of the place (Genesis
28:11)—the stones of the place were twelve. One who
delights the Bride delights Her maidens [278a]—Her
maidens are twelve. All is the mystery of year, and that is
why the groom must delight with his wife for one year.22
We have already established that this delight is not his,
but hers, as is written: and delight his wife (Deuteronomy
24:5). It is not written and be delighted with his wife, but
rather and delight—he delights the bride. Correspondingly,
the Bride’s only joy is the entire body and Her adornments.
Who delights them? Righteous One. Therefore: °?1 (Naqi),
Exempt, shall he be in his house (ibid.). ?71 (Naqi), Free—not
toiling in worldly affairs, so that he will have desire to
delight her. Totally free! Free from excises, levies, and poll
taxes; free from going out to the army to wage war—so that
there should be joy above and below, arousing joy on high.
Happy are the Holy People, for their Lord delights in them!
Happy are they in this world and happy are they in the
world that is coming!22
The sixteenth commandment: a person must walk in the
ways of the blessed Holy One, as is written: and walk in His
ways (Deuteronomy 28:9)—to learn His ways: just as He is
holy, likewise the human being; just as He is compassionate,
likewise the human being—not straying from His ways to
the right or left. So, it is written: In all your ways know
Him... (Proverbs 3:6). In all your ways—in all the ways you
act in this world; know Him—the blessed Holy One, learning
His ways, and act in accordance with them. Then—He will
make your ways smooth (ibid.). A person must learn those
ways and not deviate from them. When he actualizes all
that he can accomplish in those ways, he inherits two
worlds—this world and the world that is coming.24
[3:85b] The seventeenth commandment: to reprove one
who sins, thereby showing him the great love he bears him,
so that he himself will not be punished. Concerning the
blessed Holy One it is written: For the one whom yYxHvH loves
He reproves (Proverbs 3:12). Since the blessed Holy One
acts thus—reproving the one He loves—a person should
learn from this way, and reprove his companion.2°
How does the blessed Holy One reprove a person? He
reproves him lovingly, secretly. If he receives—fine. If not,
He reproves him among his intimates. If he receives—fine.
If not, He reproves him openly, in the eyes of all. If he
receives—fine. If not, He dismisses him and does not
reprove him, leaving [86a] him to go and do as he
pleases.26
At first, He admonishes him secretly, reproving him and
prodding him without anyone knowing. This is between the
two of them. If he receives—fine. If not, He admonishes him
among his intimates. (In the era of the High Priest, [the
blessed Holy One] would afflict one with illnesses until
bedridden; and the intimate friends of the blessed Holy One
would come and admonish him, that if he be guilty of some
sin he should repent and scrutinize his deeds.) If he
receives—fine. If not, He reproves him openly—through his
wealth, his children—so that all whisper about him and visit
him. If he receives—fine. If not, His Lord dismisses him to
do as he wishes, and He never constrains him.22
Correspondingly, a person must reprove his companion:
at first—secretly; then—among his intimates; afterward—
openly. From then on—leave him be and let him do as he
pleases. So, it is written: min n317 (Hokheah tokhiah), You shall
surely reprove (Leviticus 19:17). ndm (Hokheah), You shall
reprove—secretly, without anyone knowing; miN (tokhiah),
indeed reprove—among his friends and intimates; your
fellow (ibid.)—openly. That is why the verse does not say at
first mN (tokhiah), but rather n317 (hokheah).28
Furthermore, 7’21N ndin (Hokheah tokhiah)—if he is the kind
of a person who will be ashamed, neither tell him nor
reprove him, even secretly. Rather, speak in his presence as
one who is discussing other matters; and in the course of
those matters mention ‘one who has performed this sin,
such-and-such [is his punishment]’—so that he will realize
by himself and forsake that sin. So, hokheah, You shall
reprove; and if not, tokhiah, indeed reprove; and finally, your
fellow—openly. From then on: do not raise sin upon him
(ibid.).29
Alternatively, do not raise sin upon him (ibid.). When a
person reproves his companion and has occasion to reprove
him openly, he must not raise in his presence the specific
sin he did—which is surely forbidden. Rather, he should
speak in general terms, and not raise that sin over him
openly, and not inscribe the sin upon him; for the blessed
Holy One cares for a person’s honor—even the wicked.102
[3:270b] The eighteenth commandment: to bless the
blessed Holy One for everything one eats, drinks, and
enjoys in this world. If one does not bless, he is called a
robber of the blessed Holy One, as is written: He who robs
his father and mother (Proverbs 28:24), as the Companions
have established. For the blessings that a person blesses
the blessed Holy One are in order to draw life from the
Source of Life to the holy Name, pouring over it some
supernal oil, so as to stream from there to the whole world.
It is written: You shall eat and be satisfied and bless YHVH
your God (Deuteronomy 8:10) [271a]. Through these words
a person pours blessings from that supernal source, and all
rungs and sources are blessed and filled to pour down upon
all worlds—and they are all blessed as one.101
So, a person must set his intention in the mystery of
blessings so that Fathers and Sons will be blessed, all as
one. One who blesses the blessed Holy One will himself be
blessed—and is first to receive his share of those blessings
of the whole world below. Once the Name of the blessed
Holy One is blessed, from there the first share descends
and alights upon his head. As we have established, as is
written: In every place that NAW NX TIIN (azkir et shmi), I make
My name invoked, I will come to you and bless you (Exodus
20:21). Azkir, aS is Said: 731 (Yizkor), May He recall, all your
grain offerings (Psalms 20:4). Once that blessing comes and
alights upon his head, from there it disseminates
throughout the entire world.102
When those blessings descend, they are enwreathed in
the Orchard of Holy Apples; and countless rungs
empowered in the world encounter them, and descend with
them, saying and proclaiming, “This is the gift that so-and-
so sent to the blessed Holy One!”103
From which site do they descend? Afterward, from a
certain head of the Righteous One. They ascend there,
arousing others to descend from on high; and He is filled
from above and below, as is written: Blessings upon the
head of the righteous one (Proverbs 10:6). As soon as that
rung is filled, it pours down upon the Bride, from where
they stream and flow below.104
When those blessings ascend from below, there is not a
single opening above—nor a prince on high—who does not
open all those openings, proclaiming and saying throughout
all the firmaments, “This is the gift of the King that so-and-
so sent! This gift is consummate, as is fitting!” Which is
that? A blessing to which has been responded “Amen”; for
every blessing to which has been responded “Amen” is
consummate, fittingly!105
As soon as that blessing ascends, all the rungs on high
are poised toward the light that does not shine, to
illuminate Her. All the more so if it is a blessing blessed by a
congregation—and crowned with holy crowns through the
mystery of “Amen.” “Amen” is the mystery of the bonds of all
unification and holiness, in the mystery of one’s Lord,
adorning that blessing with supernal crowns, as is
fitting 106
The blessed Holy One delights in those who bless Him;
His desire is for blessing from below. For that blessing
ascends and illuminates the lamp that does not shine,
invigorating Her with potent power to ascend above. Of this
mystery is written For those who honor Me I will honor (1
Samuel 2:30)—those who bless the blessed Holy One; and
those who spurn Me will be disdained (ibid.)—those who do
not bless the blessed Holy One, withholding blessing from
their mouths.102
Mystery of mysteries for those who fathom the wisdom
of their Lord—to understand the mystery of the blessings of
the commandments of Torah, and all the pleasures and
delights of this world: to shower blessings from above
below—the blessings of prayer notwithstanding, which
involve the configuration of the Lord from below above, and
from above below.128
Non-prayer blessings ascend from below above until
they reach the light that does not shine, potently arousing
on high that light that does not shine through that blessing.
Arousal ascends higher, until they reach the supernal
throne—source of all life—whereupon other blessings issue
from that supernal source; and they encounter each other,
kiss one another, and come to settle upon the head of the
Righteous One, to pour forth below. As they descend,
Fathers and Sons are blessed and all their lights.122
The mystery of these blessings—arousing from above
below through this mystery:
“111 (Barukh), Blessed”—mystery of the most supernal
source of all, pouring, streaming, and illumining all lamps;
always blessed, for its waters never cease. From there—
beginning, called the World that is Coming, End of Heaven,
for that end is the uppermost end. For there is a
corresponding end below—lower world, also called Blessed
in relation to those beneath, pouring below, rousing from
below above through the blessings of prayer. The first
Blessed is so called through the mystery of upper wisdom,
filling that site through a single slender path it inserts
within.110
“NX (Attah), You”—after manifestation begins. For this
Blessed is concealed, and is designated accordingly in a
concealed fashion: Blessed—supernal source, unrevealed.
You—beginning to be revealed externally, and so it is called
You. Who is that? Mystery of the right; called Priest in
relation to that site. The mystery is: 0712 [72 TNX (Attah kohen
le-olam), You are a priest forever (Psalms 110:4). Who is the
priest of that oO? (olam), world? Attah, You—the supernal
right hand, manifesting to be revealed.t41
“mmr (YHvH)”—mystery of the center, mystery of faith in
all sides.112 [271b]
“PPX (Eloheinu), Our God”—the left side, comprised in
the right, the right within, merging together, becoming
one.113
Until here are blessings bound. As soon as these are
blessed, all below are blessed.1/4
After they are blessed, obtaining blessings for
themselves, they return—merged as one—to that source;
for they are unable to return to that source until they are
blessed. Once they are blessed at first, they return and
enter that site, obtaining other additional blessings to pour
forth below. Until they are blessed, they do not enter and do
not return. The mystery is: They shall not appear in My
presence empty-handed (Exodus 23:15).115
When they return to that site and enter there, that site
is called 72 (Melekh), King. It is called King only when they
draw near, blessed. When is a king called “King”? When his
nobles come to him rich—sated with all they need, lacking
nothing. Then it is King. King below—when these adorn Her
sufficiently with His holy crowns. Here, the designation
Melekh, King—to whom does it refer? “Nx nwīip WX DUT (Ha-
olam asher giddeshanu ve-tsivvanu), The World who has sanctified
us and commanded us.” Because it is a world that is not
revealed externally, and is concealed, it is designated as
such in a concealed fashion. Accordingly, it is referred to
only in a hidden way.116
The right hand is always Attah, You, as has been said.
That is why the priest bends down toward that site, at the
beginning and at the end. When the lower world is bound
and joined to the right, it is called Barukh, Blessed, from
below above. It is called Blessed only on account of the
mystery of the source to which it is conjoined, entering
within, filling it; You—mystery of that Priest joining. So,
during prayer a person bows at “Blessed,” for it is a world
subordinate to above. This is the difference between the
“Blessed” of prayer, and the “Blessed” of other blessings.
All is in supernal mystery—to shower blessings upon all
worlds.112
At the “Blessed” of prayer, a person bows down with his
knees, and he lowers his head at “You”—for You is called
Head; so, the priest receives at the head; it is always at the
head. Hence, bowing at “Blessed,” and lowering of the head
at “You.” As for the priest, whenever “You” is recited during
prayer, he lowers [his head]. As for the king, after he
lowers, he does not rise again. Why? The blessed Holy One
said to the moon, “Go, diminish yourself!” She has not risen
again.118
So, the blessing a person blesses to the blessed Holy
One arouses to pour down blessings from on high upon all
worlds, as already explained. Happy are Israel in this world
and in the world that is coming!
It is written: For You are our Father: though Abraham
[does not know us and Israel does not recognize us, You,
YHVH, are our Father; our Redeemer from of old is Your
name] (Isaiah 63:16). We have learned: In the time to come,
they will say to Isaac...; for left is embraced by right. But
how do we know that the right is called Father? As is
written: and he appointed him as a father and a priest
(based on Judges 17:10)—even though higher up is called
Father. Even the light that does not shine is called You when
it cleaves to the right, as is said: You, yHvH, are our Father;
our Redeemer....412
[2:59b] The nineteenth commandment: to build a sanctuary
below corresponding to the Temple above, as is said: pon
(makhon), dais, of Your throne, that You made, O YHVH (Exodus
15:17); for it is obligatory to build a synagogue below and
offer prayer within every day—serving the blessed Holy
One, for prayer is called service.122
The synagogue must be built with utmost beauty, and
decorated with all manner of adornments, for the
synagogue below corresponds to the synagogue above.121
The Temple below corresponds to the Temple above,
one matching the other. All of the Temple’s adornments and
all its rites, and all the vessels and ministers, correspond
entirely to the pattern above.122
The Dwelling fashioned by Moses in the desert
corresponded entirely to the pattern above. The Temple
built by King Solomon was a house of tranquility modeled
on the supernal pattern, with all those adornments—to
achieve celestial configuration, a house of tranquility and
estate.123
The synagogue must have all manner of beautiful
adornments, corresponding to the pattern above—to be a
house of prayer, for configuring arrangements through
prayer, as we have established. The synagogue must have
windows, as is written: windows open (Daniel 6:11)—
corresponding to the celestial pattern, of which [is written]
gazing through the windows, peering through the crevices
(Song of Songs 2:9).124
Now, you might say, “Even in a field, to facilitate the
ascent of spirit.” Not so! For we require a house, and [in a
field] there is none; that there should be a house below
corresponding to the house above, to bring down celestial
habitation to habitation below.125
Furthermore, for prayer and spirit must ascend and
launch under constriction, in a straight path toward
Jerusalem. [60a] Of this is written From the straits I called
to Yah (Psalms 118:5)—a confined and constricted place is
required through which to send forth that spirit, so that it
will not deviate to the right or left. In a field, voice cannot
be sent forth in this manner. In a similar fashion, the sound
of the shofar is thrust out in a straight path from a confined
Space—and advances and splits firmaments, rising
ascendantly to arouse spirit on high.126
Now, you might say, “But look at what is written: Isaac
went out to meditate in the field (Genesis 24:63)!” Isaac is
an exception, for his situation was different, unlike the
whole world! Moreover, this verse doesn’t appear for this
purpose, for undoubtedly he prayed in another field, as we
have established.122
The twentieth commandment: to be in awe of the sanctuary,
for certainly the awe of the blessed Holy One dwells there—
celestial habitation descended, residing within. Because
celestial habitation resides within, a person must be in awe
of that site, like one in awe of his Lord—knowing that there
the King has come to reside, the King’s habitation within.
So, it is written: My sanctuary you are to hold in awe
(Leviticus 19:30 and 26:2).128
[3:88b] The twenty-first commandment: for the priest to
arrange the lamps in the Temple every day. We have
already established the mystery of the lampstand, a mystery
corresponding to the supernal pattern. For first, supernal
radiance descends with the anointing oil upon the head of
the priest; afterward, he kindles and illumines all the lamps.
As is written: Like precious oil on the head, running down
[upon the beard, the beard of Aaron, descending rnin >a Yu
(al pi middotav), over the collar of his robes] (Psalms 133:2);
and similarly: for his God’s anointing oil is upon him...
(Leviticus 21:12). That is why permission to arrange the
lamps and kindle them twice every day—corresponding to
the twice daily radiance of unification—was granted only to
the priest. All was as required.122
By virtue of the priest, lamps shone entirely above and
below [89a], spreading delight, so that joy might pervade in
all realms through the kindling of lamps. For there are two
[acts performed] by the priest so that joy will pervade in all
realms: kindling of lamps, and incense, as we have already
established, as is written: Oil and incense rejoice the heart
(Proverbs 27:9) 130
[3:145a] The twenty-second commandment: for the priest
to bless the people every day with the raising of the fingers,
and recite the blessing every day, so that blessings pervade
above and below. For fingers abide in supernal mystery: five
within five; five of the right, and five of the left. The five of
the right are more praiseworthy than those of the left, for
the right is more praiseworthy than the left. Hence, during
the blessing with which the priest blesses the people he
must raise right over left, and gaze benevolently.131
When the priest spreads his hands, Shekhinah alights
upon those fingers—for the blessed Holy One concurs with
the priest in those blessings, and Israel are blessed from
two sides, above and below: above—Shekhinah resting upon
those fingers; and below—the priest who blesses.122
Come and see! Actions performed below arouse entities
on high. Accordingly, in the spreading of the fingers of the
priest below, Shekhinah arouses to come and dwell upon
them. Likewise, there are many things in the world that
arouse entities on high; for through arousal below, another
power is aroused above, as we have established in
numerous places. This is the significance of the lulav, and
this is the reason for the shofar; many follow this pattern.
The ten fingers arouse Shekhinah to alight upon them,
stimulating ten other rungs above to illumine—all at the
same time.133
For this reason, it is forbidden for a person to deploy
fingers in raising in vain—only during prayer and blessings,
and at [the mention of] the name of the blessed Holy One.
We have already established that they are the arousal of the
holy Name and the mystery of faith. Raising of the fingers—
ten powers are appointed in their raising, as has been
established. The priest should bless benevolently with the
consent of Shekhinah, as explained.124
When this blessing emerges from the priest’s mouth,
those sixty letters shoot forth and soar through the
firmament—sixty princes appointed over each and every
letter, all of them confirming all those blessings. Why are
there sixty letters in these blessings? Because Israel are
sixty myriads; and in the mystery of sixty myriads they
abide constantly in the world, each one a myriad.132
The holy name that emerges from this ascends above
unto the throne on high. All consent with the priest during
these blessings—Shekhinah above, and Shekhinah below—as
well as the sixty appointed princes. Of this is written They
shall set My name upon the Children of Israel (Numbers
6:27). Then the blessed Holy One blesses the priests, as
explained.136
[3:83a] The twenty-third commandment: to honor one’s
father and mother. For a person must be in awe of his
father and mother and honor them. Just as a person is
required to honor the blessed Holy One on account of the
spirit He bestowed within him, and be in awe of Him, so is
he required to honor his father and mother on account of
his body, and be in awe of them. For they partner with the
blessed Holy One and make the body for him. Since they
are partners in the deed, they should share in the awe and
honor!137
Correspondingly, three partners were present above in
the mystery of the human being. Even though Adam’s body
was from dust, it was not from dust of this realm, but rather
from dust of the Temple on high. Father and Mother were
present, supernal King joined with them and sent forth the
spirit of life within—and he was created. Following this
pattern, all come into being—above and below. That is why
a person must be in awe of the blessed Holy One, and in
awe of his father and mother.138
In the Secrets of Torah: Adam possessed nothing
whatsoever of this world. A certain Righteous One
performed conjugally with His Female, and from that
conjugal union a body was fashioned, its radiance greater
than all the angelic messengers on high. When that body
was created, the supernal King sent forth twenty-two
letters to that Righteous One, joining with them—and he
emerged into the world.132
As soon as he emerged, the sun and moon beheld him;
and their lights [83b] were obstructed, for the apple of his
feet darkened their light. Why? Because he derived from
the work of the supernal Sun and Moon! As soon as he
sinned, he darkened and became smaller—and required a
different body of skin and flesh, as is written: YHVH Elohim
made coats of skin for Adam and his wife, and He clothed
them (Genesis 3:21).140
There never was before—nor was there after—the like
of the conjugal union performed by that Righteous One with
His Female. For handiwork did not emerge for the refiner
until Enoch appeared, whereupon the blessed Holy One
took him from the earth; he clarified dross and slag from
silver; likewise all the righteous on the earth. Afterward,
that site was restored, and spirits and souls were fashioned
through their conjugal union; the body from below on
earth. Hence, the human being comes to the world through
the collaboration of above and below—and must be in awe
of those partners and honor them, as explained.141
[2:92a] The twenty-fourth commandment: to remember the
Sabbath day, as is said: Remember the Sabbath day to
hallow it (Exodus 20:8). We have already established the
mystery of Sabbath in many places: a day of rest for the
remembrance of the world; totality of Torah; one who
observes the Sabbath is as though he observes the entire
Torah.142
As already explained, the remembrance of Sabbath is
by sanctifying it with all manner of sanctifications. One who
remembers the king must bless him; and one who
remembers the Sabbath must sanctify it.143
As already explained, 1121 (zakhor), Remember—for X1127
(dekhora), male; TMW (shamor), Observe—for female. This and
that, without separation. Sabbath—mystery of all faith,
spanning from the supernal head to the end of all rungs.
Sabbath is the whole.144
There are three rungs—all of them called Sabbath:
supernal Sabbath; Sabbath of day; Sabbath of night—
entirely one; the whole is called Sabbath. When each one
enjoys dominion, it draws its companions—inviting them
along during its reign. When one comes to the world, all of
them come and are summoned with it.142
When night comes, it invites along the Sabbath of day,
inviting it within its palace, hiding together. As soon as this
one arrives, supernal Sabbath flows upon it—all of them
concealed in the palace of night. For this reason the feast of
the night is as critical as that of the day.146
When day comes, it invites along these two others—
upper rung and lower rung; one that illumines, and one
that is illuminated. All together are called Sabbath, reigning
on Sabbath day. These three rungs are the totality and
mystery of all Torah—Written Torah, Prophets, and
Writings. One who observes the Sabbath observes the
entire Torah!147
Two pearls, one peg with them, within them—extending
between one and the other. The upper pearl has no hue, no
manifest appearance .148
When this pearl begins to manifest, seven engraved
letters radiate—protruding, sparkling, splitting cracks and
castles—each one illumining. These seven letters are two
names, inscribed in that pearl. On Sabbath day, they
sparkle and shine and open openings, emerging forth
empowered. They are: 17? mx ('HYH YHV). The letters sparkle
—and in their scintillation they combine with each other,
illumining one another.142
As they inter-combine, they are illuminated by one
another in two modes: a white mode, and a red mode. From
these two modes, two other names are fashioned—until the
letters culminate in seven names.122
X (Alef) emerges forth and sparkles, and combines with
the letter 1 (vav), and the two of them shine in two modes—
two names: one called mm (YHVH), and one called Yx (EI),
shining as one. 7 (He) emerges forth and sparkles, and
combines with the letter 5 (he), and the two of them shine in
two modes—two names: one called nin? (YHvH), mystery of
O72 (Elohim), and one called 0°7?x (Elohim), shining as one.151
> (Yod) combines with ° (yod), and they shine and sparkle
together—combining with one another, the two of them
shining—engraved and inscribed as one. They raise their
head—glistening, scintillating. Branches ascend from this
side and that side—eleven branches. These two radiant
letters join with one another: yaxn yaxn mm mn? (YHVH YHVH
MTsPTs MTsPTs)—in the mystery of the Thirteen Qualities of
Compassion. When these two letters combine, embracing
one another, they raise their head—radiating and gleaming
over all through the eleven branches issuing to each [92b]
side.132
The remaining 7 (he) attains a certain name, joining
with them: "TX (Adonai).133
All these names protrude and sparkle, and emerge
empowered on this day. When these attain dominion, the
upper pearl emerges—protruding and sparkling; yet in its
scintillation no hue is seen within.134
As it emerges, it strikes those seven names. One of
those names—Aaonai, the seventh—is crowned and enters
the lower pearl, and another name settles in its place: m
(Yah). The upper pearl surrounds it, and the spark sparkling
in this name is crowned.133
After striking those names, seventy branches emanate
from them in all directions. They all join together, forming a
single chariot and throne for the upper pearl; and the King
reigns with His crowns on the throne on this day—and all
rejoice. When all rejoice, the King sits on the throne of
judgment, ascending by the seventy branches of the throne,
as we have said.126
Those two letters ascend and descend and shine,
adorning twenty-two letters—totality of Torah. They strike
the first two letters; in one instance amounting to six tribes,
and in the second instance to six other tribes—the twelve
tribes of supernal Israel. Again, these two letters ascend
and descend, striking the two letters at the end of the
twenty-two letters; in one instance amounting to five rungs,
and in the second instance to five rungs—the ten utterances
—consummating twenty-two letters. Twelve tribes in the
first two letters, and ten utterances in the two final letters—
twenty-two letters, totality of Torah! The upper pearl
inherits this mystery on Sabbath day.122
As for the lower pearl: When the upper pearl sits on the
throne of seventy-two, and the twenty-two letters shine, the
lower pearl—which was in darkness—gazes upon that
radiance by force of the potency of the letters with which it
is inscribed, called 3X (Adonai). Then, it illuminates and that
light ascends, and it receives all the twenty-two supernal
letters—the pearl absorbing them within, radiating a
sparkling radiance in seventy-two directions.1°8
As soon as this pearl scintillates and absorbs those
letters within, the upper pearl is drawn toward them, so
that pearl cleaves to pearl—and all is one. This is the single
mystery of the praise, as we have established.122
When letters sparkle on this side and that—this
constitutes the peg inserted within them, between pearl
and pearl. Then, all attains the mystery of the holy Name of
Forty-two Letters, and the mystery of the holy Name of
Seventy-two Letters of the supernal chariot. All—this and
that—is called Sabbath. This is the mystery of Sabbath.162
[2:40b] The twenty-fifth commandment: to eradicate
leaven; for this commandment was conveyed to Israel, as is
written: The people carried off their dough before it had
leavened (Exodus 12:34), and it is written: no leaven shall
be found in your houses (ibid., 19). The Companions have
already established this, and we have established the
mystery of the difference between leaven and matsah in
numerous places: one is the evil impulse; the other, the
good impulse.161
The twenty-sixth commandment: to recount the glory of the
Exodus from Egypt, for it is incumbent on a person to
recount this glory—forever. So have we established: every
person who narrates the Exodus from Egypt, and takes full
delight in the story, is destined to delight in the Shekhinah in
the world to come—attaining the greatest delight of all—for
such is a person who delights in his Lord. The blessed Holy
One delights in that story!162
At that time, the blessed Holy One assembles His entire
retinue and says to them, “Go and listen to the story of My
glory that My children are recounting, delighting in My
deliverance.” Then, all of them assemble and come and join
with Israel, listening to the story of the glory—in which they
rejoice in the joy of the deliverance of their Lord. Then, they
come and laud the blessed Holy One for all the miracles and
mighty deeds, and they laud Him for the Holy People He has
on earth, rejoicing in the joy of the deliverance of their
Lord.163
Then, power and might are added on high. Through
that story, Israel give power to their Lord—like a king to
whom power and might are added when his might is
praised and he is lauded, so that all are in awe of him, his
glory ascending over all. Accordingly, one must offer praise
and recount the story, [41a] as explained.164
In the same manner it is incumbent on a person to
always recount before the blessed Holy One, and publicize
the miracle before Him, concerning all the miracles He has
performed. Now, you might say, “Why is it an obligation?
Surely the blessed Holy One knows everything—all that was
and will be! Why publicize before Him what He has done
and what He knows?” Well, a person must certainly
publicize and recount before Him all that He has done. For
these words ascend; and the entire retinue above
assembles and beholds them, and all of them laud the
blessed Holy One—His glory ascending over them, above
and below.162
Similar is one who recounts and specifies his sins
concerning all that he done. Now, you might say, “Why is
this necessary?” Well, the Accuser is always standing by in
the presence of the blessed Holy One to recount peoples’
sins and demand justice for them. Since the person acts in
advance to specify his sins (each and every one), he doesn’t
leave an opening for the Accuser, and he is unable to call
him to judgment. For he always demands justice first, and
afterward recounts and accuses, “So-and-so did such-and-
such.” So, a person should act in advance to specify his
sins,166
As soon as the Accuser sees this, he has no opening
against him, whereupon he withdraws from him totally. If he
turns back in teshuvah—fine. If not, the Accuser lurks above
him, and says, “So-and-so, who came before You brazenly, is
rejecting his Lord! His sins are such-and-such.” Accordingly,
it is proper to be mindful of all these matters, so as to be a
faithful servant before the blessed Holy One.162
The twenty-seventh commandment: to eat Matsah On Pesah,
for it is a remembrance throughout the generations about
the mystery of faith. We have already established that at
that time, Israel departed from the mystery of alien gods
and entered the mystery of faith. They have established this
mystery in numerous places.168
The twenty-eighth commandment: to slaughter the
passover offering at twilight on the fourteenth of Nisan, a
commemoration of the passover offering of Egypt, an
obligation upon all, as is said: and the whole congregation
of the community of Israel shall slaughter it at twilight
(Exodus 12:6).169
This passover offering must be kept from the tenth day
on, as is written: On the tenth day of this month, let each
take [a lamb for a father’s house, a lamb for a household]
(Exodus 12:3). Why? Because from the tenth day on, the
moon begins to shine, until it is full on the fifteenth; and on
the fourteenth, it must be slaughtered—in the hour that
judgment looms over the world.12
The mystery is: to remove the slime from the presence
of the Holy Covenant, and to delight in the fire-roasted
wafting aroma. Hence, only when sated; hence, no
uncircumcised man shall eat of it (Exodus 12:48). One who
possesses the holy covenant shall eat of it; one who does not
possess the holy covenant shall not eat of it. For the one of
the covenant is able to break the strength of the alien
power, removing the foreskin from the presence of the
Covenant. Accordingly, this must be performed by scions of
the covenant, and not scions of the foreskin.124
When the blessed Holy One came to Egypt, He saw the
blood of the paschal lamb marked on the entrance, and the
blood of the covenant—how they presided over the
entrance, as is written: Take a bundle of hyssop and dip it in
the blood that is in the basin and touch [some of the blood
that is in the basin to the lintel and to the two doorposts]
(Exodus 12:22). Hyssop—we have already established that
it eliminates maleficent spirits, removing every aspect of
evil spirit through its arousal, as is written: Purge me with
hyssop so that I may be pure (Psalms 51:9).12
At the ultimate redemption of Israel in the time to come,
the blessed Holy One will bring the evil impulse and
slaughter it. But now, at this redemption is written and the
whole congregation of the community of Israel shall
slaughter it...; a foreshadowing of the ultimate redemption
in the time to come.12
On the two doorposts and on the lintel (Exodus 12:7)—
on one, the mark of the letter ° (yod); and on another, the
mark of the letter ° (yoa); and on the other, the mark of the
letter ° (yod), displaying the insignia of the holy covenant:
the foreskin smashed by the presence of the blood of the
covenant marked all over—blood on blood. When the
Destroyer passed through, he saw [the blood] and rose
from the house, as is said: and will not allow the
Destroyer... (ibid., 23).14
If the blessed Holy One Himself slayed, why is it written
and will not allow the Destroyer, implying that the
Destroyer went and not the blessed Holy One? Well,
undoubtedly the blessed Holy One _ slayed; and the
Destroyer went [41b] to find a pretext to impugn Israel. As
soon as he saw the smashing of the foreskin on two sides,
he fled and withdrew from them. And because the blessed
Holy One slayed all those firstborn of that side, He
established the firstborn of Israel to be redeemed, so that
the Other Side will not find any pretext whatsoever to
impugn them. In all ways the blessed Holy One protects
them, as a father does his sons.1/2
The twenty-ninth commandment: to eat this paschal lamb
on mx (matsot), unleavened bread, and bitter herbs, as is
written: on matsot and bitter herbs they shall eat it
(Numbers 9:11). Matsot and bitter herbs—spelled nxn (matsot).
What has one got to do with the other? Well, to
demonstrate the exile of Shekhinah with Israel—in their
bitterness, as is written: They embittered their lives with
harsh labor... (Exodus 1:14). When one eats this paschal
lamb, it is to demonstrate everything they did to them in
Egypt during that exile and bondage.1/6
What is the significance of what is written: and no bone
shall you break in it (Exodus 12:46)? To show it disdain, and
to all the gods of the Egyptians; for the bones were cast into
the street, and dogs came and dragged them from place to
place. This was the most painful of all for them; for bones
are the configuration of the body—similar to another aspect
—and Israel hurled them into the street contemptibly. That
is why it is written: and no bone shall you break in it—you
shall not break; but dogs came and broke them!172
Furthermore, the Egyptians came out afterward and
saw the bones that the dogs had carried around from place
to place, and they took them and crushed them into dust so
that the dogs would not find them. This constituted the
greatest annulment of idolatry—from their side! Through
this the blessed Holy One was exalted in glory, and all the
alien powers subdued. When the nullification derives from
their side, they are especially subdued. Hence, Israel were
commanded: and no bone shall you break in it.178
[3:152b] The thirtieth commandment: to offer the second
Passover offering—for those who were unable or were
defiled by some kind of impurity.1/2
If the mystery of the Passover offering—the mystery of
faith that Israel enter—prevails during Nisan, and then is
the time for rejoicing, how can those who were unable or
were defiled offer it in the second month? Its time has
passed !180
Well, once Assembly of Israel is crowned with Her
adornments in Nisan, She does not remove Her crowns and
adornments for thirty days. All those thirty days—from the
day Israel emerged from the Passover offering—the Matronita
sits with Her adornments, all Her hosts in joy. One who
desires to behold the matronita can behold! A herald
proclaims, “Whoever was unable to behold the matronita,
come and behold—before Her gates are locked!” When
does the herald proclaim? On the fourteenth of the second
month; for seven days hence, the gates are open. From
then on, the gates are locked. So, the second Passover
offering.181
[3:97a] The thirty-first commandment: to count the
counting of the omer, as we have already established. The
mystery is: Even though Israel were purified to offer the
passover sacrifice and they had emerged from impurity,
they were not perfectly whole and pure. That is why there is
no complete Halle! during the days of Pesah; for they were not
yet fully restored.182
Like a woman emerging from impurity—as soon as she
emerges, from then on, she shall count for herself (Leviticus
15:28). Similarly here: when Israel left Egypt, they
emerged [97b] from impurity and offered the Passover
offering, eating at their Father’s table. From then on, let
them do a count—drawing the Wife to Her Husband, to
unite as one. These fifty days are clean days, entering the
mystery of the World that is Coming, to receive Torah,
drawing the Wife to Her Husband.183
Because these days are days of World of the Male, this
count was entrusted only to men alone. Hence, this count is
performed standing. Matters pertaining to Lower World are
performed seated, not standing. This is the mystery of
standing prayer and seated prayer.184
As for these fifty—they are forty-nine, totality of the
faces of Torah; for the fiftieth day is the actual mystery of
Torah. These are fifty days in which are Sabbatical and
Jubilee.185
Now, you might say, “But they are fifty!” This is of no
consequence, for one is hidden; the world relies upon it. On
the fiftieth day, the hidden is revealed and concealed within,
like a king who arrives at the house of his best man,
appearing there. Similarly here: the fiftieth day; we have
established this mystery.18&
[3:97a] The thirty-second commandment: to offer the omer
sacrifice. This sacrifice pertains entirely to the cleaving of
above and below, Matronita and Her children going together.
Israel offer this omer in their purity; and this sacrifice is from
barley—offered to inject love between the Wife and Her
Husband.182
The Woman of Whoredom distances herself from this
examination, for she cannot endure being by Her side. The
Woman of Strength draws Herself near to approach the
High Priest—certainly she is pure; she will be cleared and
sown with seed (Numbers 5:28)—and She adds strength
and love to Her Husband.188
The Woman of Whoredom flees from the Sanctuary, so
as not to draw near. For were she to approach Her when
the Woman of Strength is examining Herself, she would
perish from the world. That is why she does not seek to
approach the Sanctuary, and flees from it—leaving Israel
pure, with no other intermingling, with the Mystery of
Faith 189
The mystery of this secret: two sisters. When one
catches a whiff of the examination of the other her belly will
swell and her thigh sag (Numbers 5:27); for the
examination of the Woman of Strength is deadly poison for
the Woman of Whoredom. This is the advice the blessed
Holy One gave His children—to offer this sacrifice, for the
sake of the Woman of Strength, so that the Woman of
Whoredom will flee from Her. Happy are Israel in this
world, and in the world that is coming!192
[97b] The thirty-third commandment: to make the festival
of Shavuot, aS is written: You shall make miwmaw in (hag shavu'ot),
a festival of weeks, for yHvH your God (Deuteronomy 16:10).
mm (Shavu’ot), Weeks—because Israel entered the mystery
of fifty days, which are minaw yIW (shiv’ah shavu’ot), Seven
weeks. Through the sacrifice of the omer, the evil impulse is
thwarted, for she flees from the Woman of Strength. And
when it does not draw near there, Israel cleave to the
blessed Holy One, and it is nullified above and below.191
So, it is called accordingly: nsu (Atseret), Stoppage, for it
pertains to the nullification of the evil impulse. That is why
sin offering is not mentioned regarding it, as in the other
instances—where sin offering is written of them. Then, all
lights gather in the Woman of Strength; and so Atseret,
Gathering.122
miuiw (Shavu’ot), Weeks—without specifying how many!
Well, wherever it is mentioned unspecified, the name is
decisive—from wlw (sheva), seven; and it is written: mmIw
muaw (Shiv’ah shavu’ot), Seven weeks, you shall count for
yourself (Deuteronomy 16:9). Why then is weeks written by
itself? Well, weeks unspecified is as it should be—including
above and below. For wherever these arouse, those also
arouse with them.193
Until the advent of Solomon, they were not disclosed.
When Solomon appeared, he particularized them, as is
written: seven days and seven days (1 Kings 8:65)—the
particular. At other times—in general, weeks unspecified.
Aside from Solomon, no other person was worthy to
particularize them; for those seven days below did not shine
consummately until Solomon appeared, whereupon the
moon waxed full with those seven days. Here, Festival of
Weeks—unspecified, for lower are comprised in higher; not
shining as in the days of Solomon.124
The thirty-fourth commandment: [98a] to offer two
loaves of bread. We have already established: two loaves of
bread—two Shekhinahs, above and below, joining as one.
Corresponding to them are the two loaves of bread on
Sabbath—double food, food of above and below. Of this we
have learned: It is written: two omers 10X? (la-ehad), for each
(Exodus 16:22). La-ehad, To one, precisely; uniting in a single
site called one. Who is that? The voice is the voice of Jacob
(Genesis 27:22), who inherits above and below, two breads
as one. Because Sabbath is mystery of above and below, and
all is Sabbath, two breads were brought.122
The thirty-fifth commandment: to offer the sacrifice with
the two loaves of bread, as is written: You shall offer with
the bread [seven unblemished yearling lambs and one bull
from the herd and two rams. They shall be an ascent
offering to YHvH and their grain offering and their libations,
a fire offering, a fragrant odor to YHvH] (Leviticus 23:18) 196
[2:271b] The thirty-sixth commandment: to offer a sacrifice
on the new moon every month—the renewal of the moon;
and during Her renewal to draw love near, above and
below, removing slime from the Sanctuary. The new moon
sacrifice ascends above in order to channel radiant faces
below from the source on high—necessary because of the
diminution and lessening of the moon.192
The goat of the new moon eradicates slime, removing it
so as not to cover the moon. Then flow gushes toward Her
from above below, and the moon shines fittingly. For the
goat always clears slime from the Sanctuary, stimulating the
streaming of radiance from above below. This sacrifice
ascends above.198
That is why it is written concerning it: NXuN (hattat), a sin
offering, for YHVH (Numbers 28:15)—on account of the slime
covering the moon. This is the mystery of what is written:
nxwn (hattat), sin, crouches at the opening (Genesis 4:7).192
Now, you might say, “Why is it written a sin offering for
YHVH?” Well, it is precisely that goat that removes the hattat,
generating the streaming of radiance from above. This is
the significance of and one goat nxwun? (le-hattat), as a sin
offering, for yHvH (Numbers 28:15). Le-hattat, for the hattat—to
remove it from the Sanctuary. For yxHv~—channeling
radiance from above. For when the hattat is removed,
radiance and joy descend from above below. So, this
sacrifice ascends on high; and this sacrifice is called
‘atonement,’ clearing the Sanctuary and removing slime.222
The thirty-seventh commandment: to offer the additional
Sabbath sacrifice—additional radiance and joy, as explained
in numerous places.291
The thirty-eighth commandment: to offer the additional
new moon sacrifice, as explained.
The thirty-ninth commandment: to offer the additional
Pesah Sacrifice.
The fortieth commandment: to offer the additional Atseret
sacrifice.
The forty-first commandment: to offer the additional
Rosh Hashanah sacrifice.
[3:98b] The forty-second commandment: to blast the shofar
on Rosh Hashanah—the day of judgment for the world, as
we have established. The Companions have already
established the significance of what is written: Blast the
shofar on the new moon, j1022 (ba-keseh), on the covering, for
our festival day (Psalms 81:4). This has been explained—for
this is the day when the moon °’02nNx (itkassei), is concealed,
and the world abides in judgment. For the Accuser covers,
conceals, and locks the entrance to the King—the site
where judgment inheres, demanding judgment upon the
world.202
Now, you might say, ‘How is the Accuser granted
permission to cover over and demand judgment?’ Well,
certainly the blessed Holy One enabled this Accuser to
demand judgment upon the entire world, and He set him a
specific day to demand before Him all the judgments of the
world. For the blessed Holy One made him and installed
him before Him, so that the awe of the blessed Holy One
would ascend and prevail over all. This is the mystery: God
made, so that they would be in awe of Him (Ecclesiastes
3:14). What did He make? He made this Accuser—ordaining
him before Him, so that there would be a sharp sword over
the whole world; all this [99a] so that all would be in awe of
the blessed Holy One. This is the bailiff who demands
punishments for people’s sins—demanding judgment,
seizing, slaying, and striking them—all in accordance with
what issues from judgment.223
Likewise, the officer of the court below, to whom
permission
Zohar Incomplete
Daniel C. Matt (translator)