ZOHAR - INTRODUCTION

CHAPTER 1

(Vilna 1a)

1:1 Rabbi Ḥizkiyah [רִבִּי חִזְקִיָּה] began the exposition: it is written (Song of Songs 2:2) (Pinḥas [פנחס] 233; Parashat Tissa [תשא] 189): “Like a rose among thorns” (ke-shoshannah bein ha-ḥoḥim [כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים]). Who is the rose (shoshannah [שׁוֹשַׁנָּה])? This is the Assembly of Israel (keneset yisra'el [כְּנֶסֶת יִשְׂרָאֵל]). (For there is a rose and there is a rose.) Just as the rose, which is among the thorns, possesses red (sumaq [סוּמָק]) and white (ḥivvar [חִוָּר]), so too the Assembly of Israel possesses Rigor (din [דִּין]) and Mercy (raḥamei [רַחֲמֵי]). Just as the rose has thirteen petals ('alin [עָלִין]), so too does the Assembly of Israel possess thirteen attributes of mercy (telisar mekhilan de-raḥamei [תְּלֵיסַר מְכִילָן דְּרַחֲמֵי]) that surround it on all its sides (mikkol sitraha [מִכָּל סִטְרָהָא]). The Divine Name ('elohim [אֱלֹהִים]) found here (Naso [נשא] 131b, 138, 147; Shemot [שמות] 186a), from the moment it was mentioned (misha'ta de-idkar [מִשַׁעְתָּא דְּאִדְכַּר]), uttered thirteen words (telisar tevin [תְּלֵיסַר תֵּיבִין]) to surround and guard the Assembly of Israel.

1:2 Later, it was mentioned again. Why was it mentioned again? To cause the five strong petals (ḥamesh 'alin taqqifin [חָמֵשׁ עָלִין תַּקִּיפִין]) that surround the rose (Pinḥas [פנחס] 233; cf. 107a) to sprout. And these five are called Salvations (yeshu'ot [יְשׁוּעוֹת]). And these five are the [fifty] gates (ḥamshin tar'in [חַמְשִׁין תַּרְעִין]). Of this mystery (raza [רָזָא]) it is written (Psalm 116:13) (Terumah [תרומה] 169): “I will lift up the cup of salvations” (kos yeshu'ot 'essa [כּוֹס יְשׁוּעוֹת אֶשָּׂא]), for this is the Chalice of Blessing (kos shel berakhah [כּוֹס שֶׁל בְּרָכָה]). The Blessing Chalice should be held on five fingers (ḥamesh 'etsbe'an [חָמֵשׁ אֶצְבְּעָן]) and no more, similar to the rose that rests on five strong petals, like the five-finger model. And this rose is (Terumah [תרומה] 131) the Blessing Chalice. From the second 'elohim tinyana [אֱלהִים תִּנְיָנָא] to the third 'elohim telita'ah [אֱלהִים תְּלִיתָאָה], there are five words. From this point forward, the Light ('ou [אוֹר]) that was created and hidden (itgeniz [אִתְגְּנִיז]) was included (itkelil [אִתְכְּלִיל]) in that Covenant (berit [בְּרִית]) that penetrated the rose (var. alt.: “this”) and produced seed (zar'a [זַרְעָא]) within it. And this is called the “fruit-bearing tree” (62b), “whose seed is in it” (‘ets ‘oseh peri ‘asher zar’o vo [עֵץ עוֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ]). And that seed properly resides in the sign of the covenant ('ot berit [אוֹת בְּרִית]).

1:3 And just as the form of the covenant (diyyuqna de-verit [דִּיּוּקְּנָא דִבְרִית]) is sown in forty-two couplings ('arba'in u-trein zivvugin [אַרְבְּעִין וּתְרֵין זִוּוּגִין]) of that seed (var. alt.: “this”), so the engraved and made explicit Name (shema gelifa mefarash [שְׁמָא גְלִיפָא מְפָרַשׁ]) is sown in the forty-two letters ('arba'in u-trein 'atvan [אַרְבְּעִין וּתְרֵין אַתְוָן]) of the Work of Creation ('ovada de-vereshit [עוֹבָדָא דִּבְרֵאשִׁית]).

CHAPTER 2

(Vilna 1b)

2:1 At the beginning, Rabbi Shim'on [רִבִּי שִׁמְעוֹן] began the exposition (Song of Songs 2:12) (97a; 39b; Vayiqra [ויקרא] 4b; infra, 5): “The buds appeared in the earth” (ha-nitzanim nir'u va-arets [הַנִּצָּנִים נִרְאוּ בָאָרֶץ]). The buds (ha-nitzanim [הַנִּצָּנִים]) are the Work of Creation ('ovada de-vereshit [עוֹבָדָא דִּבְרֵאשִׁית]). When did they appear on the earth (nir'u va-arets [נִרְאוּ בָאָרֶץ])? On the third day, for it is written: “And the earth brought forth” (va-totse ha-arets [וַתּוֹצֵא הָאָרֶץ]); then they appeared on the earth. “The time of pruning has come” ('et ha-zamir higi'a [עֵת הַזָּמִיר הִגִּיעַ]): this is the fourth day, on which the pruning of the tyrants took place (zemir 'aritsim [זְמִיר עָרִיצִים]); and the word “luminaries” is written defectively (me'orot ḥaser [מְאֹרֹת חָסֵר]). “And the voice of the tortola” (ve-qol ha-tor [וְקוֹל הַתּוֹר]): this is the fifth day, for it is written: “Let the waters teem...” to bring forth generations (toledot [תּוֹלָדוֹת]). “It is heard” (nishma' [נִשְׁמַע]): this is the sixth day, for it is written: “Let us make man” (na'aseh 'adam [נַעֲשֶׂה אָדָם]), since Israel was destined to prioritize doing over hearing, as it is written here “Let us make man” (na'aseh 'adam [נַעֲשֶׂה אָדָם]) and it is written there “We will do and we will hear” (na'aseh ve-nishma' [נַעֲשֶׂה וְנִשְׁמַע]). “In our land” (be-artsenu [בְּאַרְצֵנוּ]): this is the day of Shabbat, which is the image of the Land of Life (erets ha-ḥayyim [אֶרֶץ הַחַיִּים]).

2:2 (This is the World to Come ('olam ha-ba [עוֹלָם הַבָּא]), the world of souls, the world of consolations.) (Alt. variant: another interpretation.) The buds (ha-nitzanim [הַנִּצָּנִים]) are the Patriarchs (avahan [אֲבָהָן]) who entered Thought (ba-maḥashavah [בַּמַּחֲשָׁבָה]) and entered the World to Come ('alma de-atei [עָלְמָא דְּאָתֵי]), and were hidden there. And from there they went out in concealment (bi-genizu [בִּגְנִיזוּ]) and hid themselves within (go [גוֹ]) (var. alt.: in them (beho [בְּהוֹ])) the Prophets of Truth (nevi'ei qeshot [נְבִיאֵי קְשׁוֹט]). Joseph (Yosef [יוֹסֵף]) was born, and they hid themselves in him. Joseph entered the Holy Land (ar'a qaddisha [בְּאַרְעָא קַדִּישָׁא]) and planted them there; then they appeared on earth and revealed themselves there. And when are they seen? At the hour when the rainbow (qeshet [קֶשֶׁת]) manifests itself in the world. For, at the hour when the rainbow is seen, then they reveal themselves; and at that hour the time of pruning has arrived ('et ha-zamir higi'a [עֵת הַזָּמִיר הִגִּיעַ]): it is the time to cut off the guilty (ḥayyavin [חַיָּבִין]) of the world. Why are they spared? Because the buds appeared on the earth. And, were it not for their appearance, they would not subsist in the world, nor would the world be maintained.

2:3 And who sustains the world and causes the Patriarchs to reveal themselves? The voice of little children (qal yenoqei [קַל יְנוֹקֵי]) who deal with the Torah (de-la'an be-orayta [דְּלָעָאן בְּאוֹרַיְיתָא]); and because of these children of the world (ravyein de-'alma [רַבְיָין דְּעָלְמָא]), the world is spared. Concerning them it is written (Song of Songs 1:11): “We will make you ornaments of gold” (I took zahav na'aseh lakh [תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ]). These are the children, the little ones of the world (yenoqei ravyein 'ulmin [יְנוֹקֵי רַבְיָין עוּלְמִין]), as it is written (Exodus 25:18): “You shall make two Cherubim of gold” (ve-'asita shenayim keruvim zahav [וְעָשִׂיתָ שְׁנַיִם כְּרוּבִים זָהָב]).

CHAPTER 3

3:1 At the beginning, Rabbi El'azar [רִבִּי אֶלְעָזָר] began the exposition (Isaiah 40:26): “Lift up your eyes on high and see Who (mi [מִ"י]) created these things (elleh [אֵלֶּה])” (30a). Lift up your eyes on high: to what place (le-an atar [לְאָן אֲתַר])? To the place to which all eyes are fixed (de-khol 'ayinin talyan lei [דְּכָל עַיְינִין תָּלְיָאן לֵיהּ]). And who is This? for the question (qayma la-she'elah [דְקַיְמָא לַשְּׁאֵלָה]). This is He (Shemot [שמות] 140a) who is called the extremity of heaven above (mi-qetse ha-shamayim le-'eila [מִקְצֵה הַשָּׁמַיִם לְעֵילָּא]), for everything subsists under His dominion. And, because He subsists for the question and follows a hidden path without revealing Himself, He is called Who (mi [מִ"י]); for above there is no question there. And this extremity of heaven is called Who (mi [מִ"י]).

3:2 And there is another below, and it is called Que (mah [מַ"ה]). What difference is there between this one and that one? The first, hidden one, which is called Quem (mi [מִ"י]), remains for questioning (Terumah [תרומה] 138a; Vayaqhel [ויקהל] 211; Beha'alotekha [בהעלותך] 148b; infra 9a, 16, 167a; Shemot [שמות] 157). When man asks and searches to contemplate and know from degree to degree, until the end of all degrees, upon arriving there: Que (mah [מַ"ה]). What did you know? What did you contemplate? What did you search out? Behold, everything remains hidden as before.

3:3 And concerning this mystery (raza [רָזָא]) it is written (Lamentations 2): “What shall I give you as a testimony? To what shall I compare you?” (mah a'idakh mah adammeh lakh [מָה אֲעִידֵךְ מָה אֲדַמֶּה לָךְ]). When the Temple was destroyed, a voice came forth and said: “What shall I give you as a testimony?” (var. alt.: “And to what shall I compare you? By this What (mah [מַ"ה]) I will give you testimony”) every day and day. Behold, I have already testified concerning you from ancient days, as it is written (Deuteronomy 30): “I call heaven and earth to witness against you today.” And “to what shall I compare you?” Precisely in that way: I crowned you with holy crowns, I made you rule over the world, as it is written (Lamentations 2): “This is the city of which they said: perfection of beauty...” I called you (Psalm 122): “Jerusalem, built as a city that was compactly joined together.” And it is written (Lamentations 2): “What shall I compare you to?” (mah ashveh lakh [מָה אַשְׁוֶה לָּךְ]). As you are now, so it is, so to speak, above. Just as the holy people do not enter you in holy orders now, so also I say to you that I will not enter above until your multitudes enter you below. Now that you are here, great as the sea is your ruin. And, if you say that you have no sustenance nor cure, Who (mi [מִ"י]) will heal you (Shemot [שמות] 237b). Surely, that hidden and supreme degree, in which all subsists, will heal and restore you.

3:4 Who (mi [מִ"י]) is the extremity of the heavens above; and What (mah [מַ"ה]) is the extremity of the heavens below (qetse ha-shamayim le-tata [קצה השמים לתתא]). And this Jacob inherited, for he is the bar (mavriaḥ [מַבְרִיחַ]) that goes from extremity to extremity, from the first extremity, which is Who (mi [מִ"י]), to the last extremity, which is What (mah [מַ"ה]), because it stands in the middle. And therefore: Who (mi [מִי]) created these things (bara elleh [בָּרָא אֵלֶּה]).

CHAPTER 4

(Vilna 2a)

4:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said: El'azar [אֶלְעָזָר], my son, interrupt your word, so that the secret of the supreme mystery may be revealed (seventh de-raza 'ila'ah [סְתִימָא דְרָזָא עִלָּאָה]) that the בני העולם do not know. Rabbi El'azar [רִבִּי אֶלְעָזָר] was silent. Rabbi Shim'on [רִבִּי שִׁמְעוֹן] wept and remained for a moment (var. alt.: one hour). Said Rabbi Shim'on [רִבִּי שִׁמְעוֹן]: El'azar, my son, what are these things (mah elleh [מַאי אֵלֶּה])? If you say that they are the stars and the signs (kokhavayya u-mazzalei [כֹּכְבַיָא וּמַזָּלֵי]), they already see themselves there continually. And they were created by Que (ve-mah itberiu [וּבְמָּ"ה אִתְבְּרִיאוּ]), as you say (Psalm 33:6): “By the word of the Lord the heavens were made.” If it were a matter of hidden things (millin setimin [מִלִּין סְתִימִין]), one should not write these things (elleh [אֵלֶּה]), for this is already revealed.

4:2 But this mystery (raza [רָזָא]) was not revealed to me until one day, when I was by the sea (keif yamma [כֵּיף יַמָּא]), and Elijah (Eliyyahu [אֵלִיָּהוּ]) came and said to me: Rabbi, do you know what it is? Who created these things (mi bara elleh [מִי בָּרָא אֵלֶּה])? I answered him: these are the heavens and their hosts (shmayya ve-ḥeilehon [שְׁמַיָּא וְחֵילֵהוֹן]), the work of the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), and it is up to man to contemplate them and bless Him, as it is written (Psalm 8:4-2, according to the Hebrew numbering): “When I consider your heavens, the work of your fingers...” and also: “O Lord, our Lord, how majestic is your name in all the earth.”

4:3 He said to me: Rabbi, a hidden word (millah setima [מִלָּה סְתִימָא]) was before the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), and it was revealed in the Celestial Academy (metivta 'ila'ah [מְתִיבְתָּא עִלָּאה]); and it is this. At the time when the Hidden of all hidden (setima de-khol setimin [דִּסְתִימָא דְכָל סְתִימִין]) wanted to reveal itself, it first made a point (nequdah [נְקוּדָ"ה]) (infra 15a; Mishpatim [משפטים] 105a; 9b; Shemot [שמות] 226b, 228a), and this ascended to become Thought (maḥashavah [מַחֲשָׁבָה]). On it it drew all the drawings (kol tziyyurin [כָּל צִיּוּרִין]); on it it engraved all the engravings (kol gelifin [כָּל גְּלִיפִין]).

4:4 And he engraved, within the hidden holy lamp (botzina qaddisha setima [בּוֹצִינָא קַדִּישָׁא סְתִימָא]), the engraving of a hidden form (gelifu de-ḥad tziyyura setima'ah [גְּלִיפוּ דְּחַד צִיּוּרָא סְתִימָאָה]), Holy of Holies (qodesh qodashim [קֹדֶשׁ קָדָשִׁים]), deep building (binyana 'amiqa [בִּנְיָינָא עֲמִיקָא]) that came forth from within Thought (maḥashavah [מַחֲשָׁבָה]) and is called Who (mi [מִ"י]), the beginning (sheiruta [שֵׁירוּתָא]) (alt. var.: the principle) of the building. It subsists and does not subsist. It is deep and hidden in the Name. It is called none other than Who (mi [מִ"י]). He wanted to reveal himself and be called by the Name (this), and he clothed himself in a precious garment that shines (levush yeqar de-nahir [לִבְוּשׁ יְקָר דְּנָהִיר]) and created these things (bara elleh [בָּרָא אֵלֶּה]). And He raised these things (elleh [אֵלֶּ"ה]) into the Name. These letters (atvan [אַתְוָון]) joined together, and the Name Elohim ('elohim [אֱלֹהִים]) was completed. And, before creating these things (elleh [אֵלֶּה]), He did not ascend into the Name Elohim ('elohim [אֱלֹהִים]). And those who sinned in the calf ('egla [בְּעֶגְלָא]) (alternative variant: in the world), concerning this mystery said (Exodus 32): “These are your gods, O Israel” (elleh eloheikha yisra'el [אֵלֶּה]). אֱלֹהֶיךָ יִשְׂרָאֵל]).

4:5 And just as He (mi [מִ"י]) is associated with these things (be-elleh [בְּאֵלֶּה]), so too is the Name that is always associated. And by this mystery (raza [רָזָא]) the world subsists. Then Elijah (Eliyyahu [אֵלִיָּהוּ]) flew away, and I did not see him again. And from him I learned this word (millah [מִלָּה]), which we set up (de-oqimna [דְאוֹקִימְנָא]) (alternative variant: and established) concerning his mystery and his secret. Rabbi El'azar [רִבִּי] came. [אֶלְעָזָר], and all the companions (ḥavrayya [חַבְרַיָיא]), and they bowed down before him.

CHAPTER 5

(Vilna 2a)

5:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said: Therefore the heavens and their hosts (shemayya ve-ḥeilehon [שְׁמַיָא וְחֵילֵיהוֹן]) were created by Que (be-mah [בְּמָּ"ה]), as it is written (Psalm 8, right there): “When I consider your heavens, the work of your fingers...” And it is also written (Psalm 8, right there): “How mighty is your name in all the earth, whose majesty has been set above the heavens.” Regarding the heavens: this is to ascend in the Name. For He created a light for His light (nehora li-nehorei [נְהוֹרָא לִנְהוֹרֵיהּ]), and this was clothed in that, and ascended in the supreme Name. [בְּרֵאשִׁית בָּרָא אֱלהִים]); this is the supreme Elohim ('elohim 'ila'ah [אֱלֹהִים עִלָּאָה]), because That (mah [מָ"ה]) was not thus, nor was it built.

5:2 But at the time when these letters (atvan illein [אַתְוָון אִלֵּין]) these things (elleh [אֵלֶּ"ה]) (var. alt.: these) were drawn from above downwards, the Mother (imma [אִמָּא]) lent the Daughter (livrata [לִבְרָתָא]) her vessels and adorned her with her ornaments (qishuteha [קִישׁוּטְהָא]). דְּכוֹרָא]) appeared before her, as it is written: “before the Lord YHWH”; and this is called Lord (adon [אָדוֹן]), as you It says (Joshua 3:11): “Behold the Ark of the Covenant, the Lord of all the earth.” Then the ה came out and the י came in, and it was adorned with the male vessels (manei dekhora [מָאנֵי דְכוּרָא]) in the sight of every male in Israel.

5:3 And other letters (atvan aḥoranin [אַתְוָון אָחֳרָנִין]) Israel drew down from above to this place, as it is written (Psalm 42:5): “These things I will remember” (elleh ezkerah [אֵלֶּה אֶזְכְּרָה]). I recall them with my mouth and pour out my tears (with the desire of my soul, to draw down these letters); and then I carry them down from above to the House of Elohim (beit 'elohim [בֵּית אֱלֹהִים]), so that it may become Elohim according to its form. And with what? (Psalm 42:5): “With the voice of singing and thanksgiving, a multitude rejoicing.” Rabbi El'azar [רִבִּי אֶלְעָזָר] said: My silence built the Sanctuary above and built the Sanctuary below. And surely, a word is worth a saddle (millah be-sela' [מִלָּה בְּסֶלַע]), silence is worth two (mishtoqa bi-trein [מִשְׁתּוֹקָא בִּתְרֵין]). A word is worth a saddle: that which we have said and in which we have moved. Silence is worth two: that which I have kept silent, through which two worlds were created and built as one.

5:4 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said: From here on comes the fulfillment of the verse, as it is written (Isaiah 40:26): “He who brings out his hosts by number” (ha-motsi be-mispar tseva'am [הַמּוֹצִיא בְּמִסְפָּר צְבָאָם]). There are two degrees (trein dargin [תְּרֵין דַּרְגִּין]) that need to be noted, each of them: one is Que (mah [מָ"ה]) and one is Quem (mi [מִ"י]); this one is superior and this one is inferior. This superior one was noted and said (Exodus [שמות] 168b, 138b): “He who brings forth his hosts by number.” He who brings forth (ha-motsi [הַמּוֹצִיא]) is He who is known and has no equal. Likewise: “He who brings forth bread from the earth.” He who brings forth is He who is known; this is the inferior degree, and all is one. In number, they are sixty myriads (shittin ribbo [שִׁתִּין רִבּוֹא]) that subsist as one, and they bring forth hosts according to their kinds, which are beyond number.

5:5 (Var. alt.: according to this manner.) To all of them, among those sixty and among all their hosts, He calls by Name (be-shem yiqra' [בְּשֵׁם יִקְרָא]). What does it mean: He calls by Name? If you say that He called them by their names, it is not so; for if it were so, He should say: by their name. But, at the time when that degree did not ascend in the Name (above) and was called Who (mi [מִ"י]), it did not generate nor cause to come forth the hidden things according to their kind, although they were all hidden in it. When it created these things (elleh [אֵלֶּ"ה]) and ascended in its Name, and was called Elohim ('elohim [אֱלֹהִים]), then, by the power of that Name, it caused them to come forth in fullness. And this is: by Name He calls; by that Name which is His, He called and caused to come forth each kind and kind, to subsist in its fullness. Likewise (Exodus 31:2): “See, I have called by name” (re'eh qara'ti ve-shem [רְאֵה קָרָאתִי בְשֵׁם]). I have made mention of My Name to subsist in Beth-salel (Betsal'el [בְּצַלְאֵל]) in the permanence of its perfection.

5:6 “By the abundance of strength” (me-rov onim [מֵרוֹב אוֹנִים]) (Isaiah 40:26): what does “by the abundance of strength” mean? This is (Pequdei [פקודי] 231b) the head of the degrees (reish dargin [רִישׁ דַּרְגִּין]), in which all desires (kol re'utin [כָּל רְעוּתִין]) ascend and rise by a hidden path. “And mighty in strength” (ve-ammits koaḥ [וְאַמִּיץ כֹּחַ]): this is the mystery of the upper world (raza de-'alma 'ila'ah [רָזָא דְּעָלְמָא עִלָּאָה]) that ascended in the Name Elohim ('elohim [אֱלֹהִים]), as we have said. “No lack” (ish lo ne'dar [אִישׁ לֹא נֶעְדָּר]) among those sixty myriads that He brought forth by the power of the Name. And because none is missing, in every place where Israel died and was punished for its sins, they were counted, and not one was missing from among those sixty myriads (157a; Shemot [שמות] 22a), so that everything would be one form (diyyuqna ḥada [דִיוּקְנָא חֲדָא]). Just as none is missing above, so also none is missing below.

CHAPTER 6

(Vilna 2b)

6:1 In the beginning, Rav Hamnuna, the Elder (Rav Hamnuna Sava [רַב הַמְנוּנָא סָבָא]), said: We find the letters (atvan [אַתְוָון]) in reverse order (be-hippukha [בְּהִפּוּכָא]). The letter Bet (bet [ב]) comes first and then. The first Bet (bet [ב]) is in “In the beginning” (bereshit [בְּרֵאשִׁית]); “created” (bara [בָּרָא]) comes after. The letter Alef (alef [א]) comes first and then. The first Aleph (alef [א]) is in Elohim ('elohim [אֱלֹהִים]); 'et ('et [אֶת]) comes after. But, when the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), wished to make the world, all the letters were hidden (setimin [סְתִימִין]); and, for two thousand years, before the world was created, the Holy One, Blessed be He, contemplated them and delighted in them.

6:2 When He wished to create the world, all the letters came before Him, from the last to the first. The letter Tav (tav [ת]) was the first to enter. It said: Lord of the worlds, may it please You to create the world through me, for I am the seal of Your signet, Truth (emet [אֱמֶת]), and You are called Truth (emet [אֱמֶת]); it is fitting for the King (Truth) to begin with the letter of Truth and through me to create the world. The Holy One, Blessed be He, said to it: Beautiful are You, and worthy are You; But you are not fit to have the world created by you, because you are destined to be engraved on the foreheads of the faithful men who fulfilled the Torah (orayta [אוֹרַיְתָא]) from Aleph (alef [א]) to Tav (tav [ת]), and by your inscription they will die. And furthermore: you are the seal of death. Because of this, you are not fit to have the world created by you. Immediately she left.

6:3 The letter Shin (shin [ש]) entered before Him and said: Lord of the worlds, may it please You to create the world through me, for through me Your Name is called Shaddai (shaddai [שַׁדַּ"י]), and it is fitting to create the world through the holy Name. He said to it: Beautiful are You, and good are You, and true are You; but, because the letters of falsehood (atvan de-ziyyufa [אָתְוָון דְּזִיּוּפָא]) take you to be with them, I do not want to create the world through you, for falsehood (shiqra [שִׁקְרָא]) does not endure unless Qof (qof [ק]) and Resh (resh [ר]) take you with them.

6:4 From this we learn that whoever wishes to speak falsehood (shiqra [שִׁקְרָא]) must first take a foundation of truth (yesoda di-qeshot [יְסוֹדָא דִקְשׁוֹט]) and then establish the falsehood. For the letter Shin (shin [ש]) is the letter of truth (qeshot [קְשׁוֹט]), the letter of truth of the Patriarchs (avahatan [אֲבָהָתָן]) who united in it. Qof (qof [ק]) and Resh (resh [ר]) are letters that show themselves on the wrong side (sitra bisha [סִטְרָא בִישָׁא]); And, to keep them together, they take the letter Shin (shin [ש]) in the middle of them, and thus it becomes a bond (qesher [קֶשֶׁר]). When she saw this, she left His presence.

6:5 The letter Tsadi (tsadi [צ]) entered and said: Lord of the world, may it please you to create the world for me, because the righteous (tsaddiqim [צַדִּיקִים]) are sealed by me (alternative variant: by me); and You, who are called Righteous (tsaddiq [צַדִּיק]), are marked by me, as it is written (Psalm 11:7): ​​“For the Lord is righteous, He loves justice”; and it is fitting for me to create the world. I said to it: Tsadi (tsadi [צ]), righteous are you, and righteous are you called; but you must remain hidden, you must not be revealed so much, so as not to give the world an opening to speak. Why? The letter Nun (nun [נ]) is in it; The Yod (yod [י]) of the Name of the Holy Covenant (berit qaddisha [בְרִית קַדִּישָׁא]) comes, mounts upon it and unites with it (alt. vars.: and united / and was united). And the mystery of this is that when the Holy One, Blessed be He, created the first man (adam ha-rishon [אָדָם הָרִאשׁוֹן]), He created him with a double face (du parẓufin [דוּ פַּרְצוּפִין]). Therefore, the face of the Yod (yod [י]) turns, according to this form [figure missing], and not face to face, according to this form [figure missing]. The male looked upwards, according to this form [figure missing], and the female looked downwards, according to this form [figure missing]. The Holy One, Blessed be He (alternative variant: turns / goes), said to her: I am destined to saw you in two and make you face to face, but you will ascend in another place. She went out from before Him and departed.

6:6 Then the letter Pe (pe [פ]) entered and said: Lord of the worlds, may it please you to create the world for me, because the redemption (purqana [פּוּרְקָנָא]) that you are destined to work in the world is marked by me, and this is redemption (pedut [פְּדוּת]); and it is fitting for me to create the world. He said to her: Beautiful are you; but in you is marked the transgression (pesha' [פֶּשַׁע]) in concealment, like the serpent (ḥivya [חִיוְיָא]) that wounds and withdraws its head into its body. Likewise, whoever sins bows their head and stretches out their hands. And so also the letter Ayin (ayin [ע]) of iniquity ('avon [עָוֹן]); although she said that there is humility in her ('anavah [עֲנָוָה]), the Holy One, Blessed be He, said to her: the world will not be created by you. She went out.

6:7 The letter Samekh (samekh [ס]) entered and said: Lord of the worlds, may it please you to create the world for me, because in me there is support for the fallen (semikha la-noflin [סְמִיכָא לַנֹּפְלִין]), as it is written (Psalm 145:14): “The Lord upholds all who fall.” It said to her: Therefore you must remain in your place and not move from it; if you leave your place, what will become of those who fall (6a), since they rely on you? Immediately she left.

6:8 Then the letter Nun (nun [נ]) entered and said: Lord of the world, may it please you to create the world through me, for it is written through me: “terrible in praises” (nora tehilot [נוֹרָא תְהִלּוֹת]), and “the praise of the righteous is beautiful praise” (tehilah de-tsaddiqim na'vah tehilah [תְהִלָּה דְּצַדִּיקִים נָאוָה תְהִלָּה]). He said to it: Nun (nun [נ]), return to your place, for because of you Samekh (samekh [ס]) has returned to its place and has begun to sustain you. Immediately she returned to her place and left His presence.

6:9 The letter Mem (mem [מ]) entered and said: Lord of the world, may it please you to create the world through me, for through me you are called King (melekh [מֶלֶךְ]). He said: So be it; but the world will not be created by you, because the world needs a king. Return to your place, you and Lamed (lamed [ל]) and final Kaf (khaf [ך]), for it is not fitting that the world should subsist without a king.

6:10 At that time the letter Kaf (khaf [כ]) descended from before Him, from the throne of His glory, and trembled. It said: Lord of the world, may it please you to create the world through me, for I am your glory (kevodekha [כְבוֹדָךְ]). And when the letter Kaf (khaf [כ]) descended from the throne of His glory, two hundred thousand worlds (8b) trembled, and the throne shook, and all the worlds trembled, about to fall. The Holy One, Blessed be He, said to it: Kaf (khaf [כ]), Kaf (khaf [כ]), what are you doing here? The world will not be created by you. Return to your place, for in you is the consummation (kelayah [כְּלָיָה]), as it is said (Isaiah 10:23): “a consummation and decision.” Return to your throne and remain there. At that hour she left His presence and returned to her place.

6:11 The letter Yod (yod [י]) entered and said: Lord of the world, may it please you to create the world through me, for I am the beginning of the holy Name (sheiruta di-shema qaddisha [שֵׁירוּתָא דִשְׁמָא קַדִּישָׁא]), and it is fitting for You to create the world through me. I said to it: It is enough that you are engraved in Me, and inscribed in Me, and all My desire rises in you; you are not fit to be torn away from My Name.

6:12 The letter Tet (Tet [ט]) (Terumah [תרומה] 152a) entered and said: Lord of the world, may it please you to create the world for me, because you are called Good and Righteous (tov ve-yashar [טוֹב וְיָשָׁר] by me. He said to it: The world will not be created by you, because your good (tuvakh [טוּבָךְ]) is hidden within you and kept within you, as it is written (Psalm 31:20): “How great is your good that you have stored up for those who fear you.” Since it is hidden within you, there is no portion in it for this world that I want to create, but only for the world to come (Shemot [שמות] 152a). Furthermore, because your good is hidden within you, the doors of the Temple will sink, as it is written (Lamentations 2:9): “Its doors have sunk into the ground.” And again: the letter Het (ḥet [ח]) is before you; and when you unite as one, behold Ḥet-Tet (ḥet-tet [ח"ט]), that is, sin. Therefore, these letters are not inscribed on the holy tribes. Immediately it departed from before Him.

6:13 The letter Zayin (zayin [ז]) entered and said: Lord of the world, may it please you to create the world for me, because for me your children keep the Shabbat (shabbat [שַׁבָּת]), as it is written (Exodus 20:8): “Remember the Sabbath day to keep it holy” (zakhor et yom ha-shabbat le-qaddesho [זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ]). He said to her: The world will not be created by you, because in you is battle (qerava [קְרָבָא]), a sharp-edged sword (ḥarba de-shinnana [חַרְבָּא דְּשִׁנְנָא]) and a war spear (romaḥa di-qerava [רוֹמָחָא דִקְרָבָא]), in the manner of the letter Nun (nun [נ]). Immediately she went out from before Him.

6:14 The letter Vav (vav [ו]) entered and said: Lord of the world, may it please you to create the world through me, because I am a letter of your Name. He said to it: Vav (vav [ו]) is you, and He (he [ה]); it is enough that you are letters of My Name, for you are in the mystery of My Name (raza di-shemi [רָזָא דִשְׁמִי]), engraved and carved in My Name, and through you the world will not be created.

6:15 Then the letter Dalet (dalet [ד]) and the letter Gimel (gimel [ג]) entered and said the same thing. He also said to them: It is enough for you to remain one with the other, for the poor (miskenin [מִסְכְּנִין]) will not cease from the world, and it is necessary to show them kindness (tivu [טִיבוּ]). Dalet (dalet [ד]) is poverty (miskena [מִסְכְּנָא]); Gimel (gimel [ג]) is to repay kindness (gemol lah tivu [גְּמוֹל לָהּ טִיבוּ]). Do not separate from one another; it is enough for you to support one another.

6:16 The letter Bet (bet [ב]) entered and said to him: Lord of the world, may it please you to create the world through me, because through me they bless you above and below. The Holy One, Blessed be He, said to him: Surely through you the world will be created, and you will be the beginning of the creation of the world.

6:17 The letter Aleph (alef [א]) remained standing and did not enter. The Holy One, Blessed be He, said to it: Aleph (alef [א]), Aleph (alef [א]), why did you not enter before Me, like all the other letters? It said before Him: Lord of the world, because I saw that all the letters left Your presence without profit; what would I do there? And, moreover, You have already given this great gift to the letter Bet (bet [ב]), and it is not fitting for the supreme King to take back the gift He gave to His servant to give it to another. The Holy One, Blessed be He, said to it: Aleph (alef [א]), Aleph (alef [א]), even though the world is created by the letter Bet (bet [ב]), you will be the head of all the letters. There is no unity in Me except through you. In you all calculations (ḥushbanin [חוּשְׁבָּנִין]) and all the works of the world will take their origin, and all unity is made only by the letter Alef (alef [א]).

6:18 And the Holy One, Blessed Be He, made large upper letters (atvan 'ila'in ravrevan [אָתְוָון עִלָּאִין רַבְרְבָן]) and small lower letters (atvan tata'in ze'irin [אָתְוָון תַּתָּאִין זְעִירִין]). And so there is Bet (bet [ב]) and Bet (bet [ב]) in “In the beginning he created” (bereshit bara [בְּרֵאשִׁית בָּרָא]); Alef (alef [א]) and Alef (alef [א]) in Elohim 'et ('elohim 'et [אֱלֹהִים אֶת]). Letters above and letters below, and all were as one, proceeding from the upper world and the lower world.

CHAPTER 7

(Vilna 3b)

7:1 Rabbi Yudai [רִבִּי יוּדָאי] said: What is “In the beginning” (bereshit [בְּרֵאשִׁית])? With Wisdom (be-ḥokhmah [בְּחָכְמָה]). This is Wisdom (ḥokhmah [חָכְמָה]), upon which the world subsists, to enter into the higher hidden mysteries (razin setimin 'ila'in [רָזִין סְתִימִין עִלָּאִין]). And here (Bereshit [בראשית] 40b) six large upper sides were engraved (shith sitrin ravrevin 'ila'in [שִׁית סִטְרִין רַבְרְבִין עִלָּאִין]), of which all proceeds, and from which six springs and rivers (shith meqorin ve-naḥalin [שִׁית מְקוֹרִין וְנַחֲלִין]), to enter the Great Sea (yamma rabba [יַמָּא רַבָּא]). And this is: “He created six” (bara shith [בָּרָא שִׁית]); from here they were created. Who created them? The One who is not mentioned, the Hidden One who is not known (satim de-la yedi'a [סָתִים דְּלָא יְדִיעַ]).

CHAPTER 8

(Vilna 3b)

8:1 Rabbi Ḥiyya [רִבִּי חִיָּיא] and Rabbi Yosi [רִבִּי יוֹסֵי] were walking along the road. When they came to a certain field (ḥaqal [חֲקַל]), Rabbi Ḥiyya said to Rabbi Yosi: What you said, “He created six” (bara shith [בָּרָא שִׁית]), is certainly true; because they are six superior days (shith yomin 'ila'in [שִׁית יוֹמִין עִלָּאִין]) in relation to the Torah (orayta [אוֹרַיְיתָא]), and no more. The others are hidden (setimin inun [סְתִימִין אִנּוּן]).

8:2 But we see, on the sides of “In the beginning” (sitrei bereshit [סִטְרֵי בְּרֵאשִׁית]), that it is said thus. An engraving (gelifei [גְּלִיפֵי]) (alternative variant: the engraving) was engraved on that hidden Holy One (satima'ah qaddisha [סְתִימָאָה קַדִּישָׁא]), in the heart of a certain concealment (me'oi de-ḥad temiru [מְעוֹי דְּחַד טְמִירוּ]) that is fastened (alternative variant: that is marked) on a nailed point (nequdah de-na'its [בִּנְקוּדָה דְּנָעִיץ]). That recording (gelifei [גְּלִיפֵי]) (alt. var.: the recording) was recorded and hidden within it, like someone keeping everything under a single key (maphteḥa ḥada [מַפְתְּחָא חָדָא]); and that key keeps everything in a Palace (heikhala ḥada [הֵיכָלָא חָדָא]). And, although everything is kept in that Palace, the principle of everything resides in that key. That key closes and opens.

8:3 In that Palace (heikhala [הֵיכָלָא]) there are many hidden treasures (genizin setimin [גְּנִיזִין סְתִימִין]), one upon another. In that Palace there are Gates (tar'in [תַּרְעִין]), works of concealment (ovad setimu [עוֹבַד סְתִימוּ]), and they are fifty. They were engraved on four sides and made forty (SI: and nine). One Gate (tar'a [תַּרְעָא]) has no side; it is not known whether it is above or below (SI: he above, she below). And therefore, that Gate is hidden.

8:4 In the midst of these Gates (tar'in [תַּרְעִין]) there is a Lock (man'ula [מַנְעוּלָא]) and a subtle place for the entry of this key (maphteḥa [מַפְתְּחָא]); and it is marked only by the sign of the key. No one knows it except this key (SI: of the opening), it alone. And concerning this mystery (raza [רָזָא]), it is written: “In the beginning God created” (bereshit bara 'elohim [בְּרֵאשִׁית בָּרָא אֱלֹהִים]). “In the beginning” (bereshit [בְּרֵאשִׁית]) is that key, in which everything is hidden; and it closes and opens, and six Gates (shith tar'in [שִׁית תַּרְעִין]) are included in it, in that key which it closes and opens. When it closes these Gates and includes them within itself (var. alt.: and consumes them within itself), then surely it is written “In the beginning”: a manifest word (millah galyah [מִלָּה גַלְיָא]) in the inclusion of a hidden word (millah setima'ah [מִלָּה סְתִימָאָה]). And everywhere, “created” (bara [בָּרָא]) is a hidden word. It closed and did not open.

CHAPTER 9

(Vilna 3b)

9:1 ​​Rabbi Yosi [רִבִּי יוֹסֵי] said: Surely it is so; and I heard it from the holy Luminary (botzina qaddisha [בּוּצִינָא קַדִּישָׁא]), which said thus: “created” (bara [בָּרָא]) is a hidden word (millah setima'ah [מִלָּה סְתִימָאָה]), closed and not open. And, while it remained enclosed in the word “created” (bara [בָּרָא]), the world neither existed nor subsisted, and Tohu (tohu [תֹּה"וּ]) covered everything. And, when this Tohu (tohu [תֹּה"וּ]) dominated, the world neither existed nor subsisted.

9:2 When did this key (maphteḥa [מַפְתְּחָא]) open the Gates (tar'in [תַּרְעִין]) and become available for use and to produce generations (toledin [תּוֹלְדִין])? When Abraham (Avraham [אַבְרָהָם] came), as it is written: “These are the generations of the heavens and the earth in their creation” (elleh toledot ha-shamayim ve-ha-arets be-hibbar'am [אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם]); and we learn: “in Abraham” (be-Avraham [בְּאַבְרָהָם]). And that which was all hidden in the word “created” (bara [בָּרָא]), the letters (atvan [אַתְוָון]) returned to service, and the Pillar that produces generations ('ammuda de-'avad toledin [עַמּוּדָא דְּעֲבַד תּוֹלְדִין]), the Member ('ever [אֵבֶר]), the Holy Foundation (yesoda qaddisha [יְסוֹדָא קַדִּישָׁא]) upon which the world subsists, came forth.

9:3 When that Member ('ever [אֵבֶר]) was marked in the word “created” (bara [בָּרָא]), then the superior Hidden One (setima'ah 'ila'ah [סְתִימָאָה עִילָאָה]) marked another marking for His Name and for His glory (var. alt.: the holy one to reveal). And this is Who (mi [מִ"י]). And “created these things” (bara elleh [בָּרָא אֵלֶּה]); likewise, the Holy Name which is blessed, and which is That (mah [מַ"ה]), was marked. And He brought forth from “created” (bara [בָּרָא]) the Member ('ever [אֵבֶר]). And He marked it with these things (be-elleh [בְּאֵלֶּה]) on one side and with the Member ('ever [אֵבֶר]) on the other side: the hidden Holy One (setima'ah qaddisha [סְתִימָאָה קַדִּישָׁא]). These things (elleh [אֵלֶּה]) remain; the Member ('ever [אֵבֶר]) remains. When this is completed, that is completed. He engraved this Member, He engraved these things.

9:4 The letters (atvan [אַתְוָון]) awoke to complete this side and that side; Then He brought forth the letter Mem (mem [מ"ם]). He took one for this side and one for that side; the holy Name was completed and became Elohim ('elohim [אֱלֹהִים]), and likewise the name of Abraham (Avraham [אַבְרָהָם]). When this was completed, that was completed. And there are those who say that the Holy One, Blessed be He, took Quem (mi [מִי]) and cast it into “these things” (elleh [אֵלֶּה]), and became Elohim ('elohim [אֱלֹהִים]); and took Que (mah [מַה]) and cast it into “Member” ('ever [אֵבֶר]), and became Abraham (Avraham). [אַבְרָהָ"ם]). (And the word Who (mi [מ"י]) alludes to the fifty Gates of Understanding (binah [בִּינָה]), and in it is the Yod (yod [יו"ד]), the first letter of the holy Name. And the word That (mah [מ"ה]) alludes to the number of the holy Name, and in it is the second letter of the holy Name, YHWH. As it is said (Psalm 144:15): “Blessed is the people for whom such things are”; and (Job 26:7): “He hangs the earth upon the land of the Lord (beli mah [בְּלִי מ"ה])”. And thus two worlds were established: by the Yod (yod [יו"ד]), the world to come; by the He (he [ה"א]), this world. That is: by Whom (mi [מ"י]) He created the world. coming, and by What (mah [מ"ה]) He created this world. And this is an allusion to the high and the low.) Then He produced generations (toledot [תּוֹלְדוֹת]), and a complete Name (shema shelim [שְׁמָא שְׁלִים]) came forth, that which did not exist before. This is what is written: “These are the generations of the heavens and the earth, in their being created” (elleh toledot ha-shamayim ve-ha-arets be-hibbar'am [אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם]); all were suspended until the name of Abraham was created (Avraham [אַבְרָהָם]). Once that name of Abraham (Avraham [אַבְרָהָם]) was completed, the holy Name was completed. This is what is written: “On the day that YHWH Elohim made the earth and the heavens.”

CHAPTER 10

(Vilna 4a)

10:1 Rabbi Ḥiyya [רִבִּי חִיָּיא] prostrated himself on the ground, kissed the dust ('afra [עַפְרָא]), wept and said: Dust, dust, how stiff-necked you are, how audacious you are. For all the delights of the eye (maḥamaddei 'eina [מַחֲמַדֵּי עֵינָא]) are consumed in you; all the pillars of light of the world ('ammudei nehorin de-'alma [עַמּוּדֵי נְהוֹרִין דְּעָלְמָא]) you devour and reduce to dust. How audacious you are, for the holy Luminary (botzina qaddisha [בּוֹצִינָא קַדִּישָׁא]), which illuminated the world, the great ruler, the chief in whose merit the world subsists, was consumed in you. Rabbi Shim'on [רִבִּי שִׁמְעוֹן], light of the Luminary, light of the worlds (nehiru de-botzina nehiru de-'almin [נְהִירוּ דְּבוּצִינָא נְהִירוּ דְּעָלְמִין]), you were consumed in the dust and yet you survive and guide the world. He was stunned for a moment and said: Dust, dust, do not become proud, for the pillars of the world will not be delivered to you, for Rabbi Shimon [רִבִּי שִׁמְעוֹן] was not consumed within you.

10:2 Rabbi Ḥiyya [רִבִּי חִיָּיא] stood up and wept. He left, and Rabbi Yosi [רִבִּי יוֹסֵי] went with him. From that day on, he fasted forty days to see Rabbi Shim'on [רִבִּי שִׁמְעוֹן]. They told him: You are not allowed to see him. He wept and fasted another forty days. They showed him, in a vision (be-ḥezva [בְּחֶזְוָוא]), Rabbi Shim'on [רִבִּי שִׁמְעוֹן] and Rabbi El'azar [רִבִּי אֶלְעָזָר], his son, who were discussing this word that Rabbi Yosi [רִבִּי יוֹסֵי] had said, and many thousands were listening to their discourse.

10:3 Meanwhile he saw how many great superior wings (gadfin ravrevin 'ila'in [גַדְפִין רַבְרְבִין עִלָּאִין]) there were; Rabbi Shim'on [רִבִּי שִׁמְעוֹן] and Rabbi El'azar [רִבִּי אֶלְעָזָר], his son, ascended over them and ascended to the Academy of the Firmament (metivta di-rqia [מְתִיבְתָּא דִרְקִיעָא]), and all those wings were waiting for them. He saw that they returned and were renewed in their splendor, shining brighter than the light of the sun's brilliance.

10:4 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened it and said: Come in Rabbi Ḥiyya [רִבִּי חִיָּיא] and see how much the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), is destined to renew the countenance of the righteous (anpei tsaddiqayya [אַנְפֵּי צַדִּיקַיָּיא]) for time to come. Happy is he who enters here without shame (bela kisufa [בְּלָא כִסּוּפָא]), and happy is he who remains in that world as a firm pillar in everything. And he saw that, when he entered, Rabbi El'azar [רִבִּי אֶלְעָזָר] and the other pillars who were seated there stood up. He was ashamed, withdrew, entered and sat at the feet of Rabbi Shim'on [רִבִּי שִׁמְעוֹן].

10:5 A voice came and said: Lower your eyes. Do not lift your head or look. He lowered his eyes and saw a light shining in the distance. The voice returned, as before, and said: Superiors, hidden ones, concealed ones, with open eyes (peqiḥei 'eina [פְּקִיחֵי עֵינָא]), you who traverse the whole world, look and see. Inferiors (var. alt.: tannaim [תַּנָּאִים]), sleeping ones, hidden in your cavities, awaken.

10:6 Who among you turns darkness into light and tastes bitterness as sweetness before coming here? Who among you waits each day for the light that shines at the hour when the King visits the Doe (ayyalta [אַיַּלְתָּא]) (Vayaqhel [ויקהל] 196a), and glorifies himself and is called King above all the kings of the world? Whoever does not wait for this each day in that world has no share here.

10:7 However, he saw how many of his companions (ḥavrayya [חַבְרַיָיא]) surrounded him, beside all those pillars that remained standing. And he saw that they were raising them to the Academy of the Firmament (metivta di-rqia [מְתִיבְתָּא דִרְקִיעָא]). Some went up and others went down. And above them all, he saw the Lord of the Wings (mari de-gadfei [מָארֵי דְגַדְפֵי]) coming.

10:8 And he pronounced the oath which he had heard from behind the King's Veil (pargoda de-malka [פַּרְגּוֹדָא דְּמַלְכָּא]): that the King, every day, remembers the Doe (ayyalta [אַיַּלְתָּא]) that lies in the dust, and at that moment strikes the three hundred and ninety firmaments (Shemot [שמות] 42b), and they all tremble and shake before Him. And He sheds tears for this; and these burning tears fall like fire into the Great Sea (yamma rabba [יַמָּא רַבָּא]). And from these tears arises that One in Charge of the Sea (memanna de-yamma [מְמַנָּא דְיַמָּא]), and he subsists and sanctifies the Name of the holy King. And he takes upon himself to swallow all the waters of Creation and gather them into himself, at the hour when all nations gather against the holy people; then the waters will dry up, and they will pass through on dry land.

10:9 However, he heard a voice saying: Make way, make way, for behold, the Messiah King (malka meshicha [מַלְכָּא מְשִׁיחָא]) is coming to the Academy of Rabbi Shim'on [רִבִּי שִׁמְעוֹן], because all the righteous ones who are there are heads of academies, and those academies are marked. And all those companions who, in each academy, ascend (alternative variant: ascend) from the academy here to the Academy of the Firmament (metivta di-rqia [מְתִיבְתָּא דִרְקִיעָא]), the Messiah comes to all these academies and seals the Torah (orayta [אוֹרַיְיתָא]) from the mouths of the sages (rabbanan [רַבָּנָן]). And, at that hour, the Messiah comes crowned by the aromas of the academies (alternative variant: heads of the academies), with superior crowns.

10:10 At that time, all those companions (ḥavrayya [חַבְרַיָיא]) stood up, and Rabbi Shim'on [רִבִּי שִׁמְעוֹן] stood up; his light rose to the height of the firmament. He said to him: Rabbi, happy are you, for your Torah (oraytakh [אוֹרַיְיתָךְ]) ascends in three hundred and seventy lights (tlat me'ah ve-shiv'in nehorin [תְּלַת מְאָה וְשִׁבְעִין נְהוֹרִין]); and each light and light unfolds itself into six hundred and thirteen senses (shith me'ah u-tleisar ta'amin [שִׁית מְאָה וּתְלֵיסַר טַעֲמִין]), which ascend and bathe in the rivers of pure balm (naharei afarsmona dakhya [נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא]). And the Holy One, Blessed Be He, seals the Torah (orayta [אוֹרַיְיתָא]) from your academy and from the academy of Ḥizkiyah [חִזְקִיָּה], king of Judah, and from the academy of Aḥiyyah ha-Shiloni [אֲחִיָּה הַשִּׁילוֹנִי].

10:11 And I did not come to seal from your academy; rather, the Lord of Wings (mari de-gadfin [מָארֵי דְגַדְפִין]) comes here, because I know that he does not enter other academies but yours. At that time, Rabbi Shim'on [רִבִּי שִׁמְעוֹן] told him about that oath that the Lord of Wings (mari de-gadfin [מָארֵי דְגַדְפִין]) makes. Then the Messiah trembled, raised his voice, the heavens trembled, the Great Sea (yamma rabba [יַמָּא רַבָּא]) trembled, Leviathan (Livyatan [לִוְיָתָן]) trembled, and the world seemed about to be subverted. Meanwhile, he saw Rabbi Ḥiyya [רִבִּי חִיָּיא] at the feet of Rabbi Shim'on [רִבִּי שִׁמְעוֹן]. He said: Who brought here a man clothed in the garment of that world (mada de-hahu 'alma [מַדָּא דְהַהוּא עָלְמָא])? Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said (to him): This is Rabbi Ḥiyya [רִבִּי חִיָּיא], the light of the Torah Luminary (nehiru de-botzina de-orayta [נְהִירוּ דְבוּצִינָא דְאוֹרַיְיתָא]). He said to him: Let him be reunited with his children, and let them be of your academy. Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said: You will receive time.

10:12 They gave him time, and he went out from there, trembling, and his eyes were brimming with tears. Rabbi Ḥiyya [רִבִּי חִיָּיא] trembled, wept, and said: Happy is the portion of the righteous (tsaddiqayya [צַדִּיקַיָיא]) in that world, and happy is the portion of Bar Yoḥai (Bar Yoḥai [בַּר יוֹחָאי]), who deserved it. About him it is written (Proverbs 8:21): “To make substance inherit to those who love me, and I will fill their treasuries.”

CHAPTER 11

(Vilna 4b)

11:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened the exposition; it is written (Isaiah 51:16): “And I have put My words in your mouth.” How important is it for man (bar nash [בַּר נָשׁ]) to engage in the Torah (orayta [אוֹרַיְיתָא]) day and night, for the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), hear the voice of those who are concerned with the Torah (orayta [אוֹרַיְיתָא]); and, of every word that is renewed in the Torah (millah de-itḥaddash be-orayta [מִלָּה דְאִתְחַדָּשׁ בְּאוֹרַיְיתָא]) by the hand of one who engages in the Torah (orayta [אוֹרַיְיתָא]), He makes a firmament (reqi'a [רְקִיעָא]).

11:2 We learn: at the time when a word of the Torah (millah de-orayta [מִלָּה דְאוֹרַיְיתָא]) is renewed from the mouth of a man (bar nash [בַּר נָשׁ]), that word ascends and presents itself before the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]). The Holy One, Blessed be He, takes that word, kisses it, and crowns it with seventy engraved and inscribed crowns (shiv'in 'itrin gelifin u-meḥaqqeqan [שִׁבְעִין עִטְרִין גְּלִיפִין וּמְחַקְּקָן]). And the word of Wisdom (millah de-ḥokhmta [מִלָּה דְּחָכְמְתָא]) which has been renewed ascends and sits upon the head of the Righteous One, Life of the worlds (tzaddiq ḥai 'almin [צַדִּיק חַי עַלְמִין]). From there it flies and travels seventy thousand worlds (shiv'in elef 'almin [שִׁבְעִין אֶלֶף עַלְמִין]) and ascends to the Ancient of Days (attiq yomin [עַתִּיק יוֹמִין]). And all the words of the Ancient of Days (attiq yomin [עַתִּיק יוֹמִין]) are words of Wisdom (millin de-ḥokhmta [מִלִּין דְּחָכְמְתָא]), in higher hidden mysteries (be-razin setim 'ila'in [בְּרָזִין סְתִימִין עִלָּאִין]).

11:3 And that hidden word of Wisdom (millah setima de-ḥokhmta [מִלָּה סְתִימָא דְחָכְמְתָא]) which was renewed here, when it ascends, is united with those words of the secrets of the Ancient of Days (millin de-razin de-attiq yomin [מִלִּין דְרָזִין דְּעַתִּיק יוֹמִין]), ascends and descends with them and enters into eighteen hidden worlds (temneisar 'almin genizin) [תַּמְנֵיסַר עָלְמִין גְּנִיזִין]), about whom it is written (Isaiah 64:3): “No eye has seen, O God, besides You.” They go forth from there and wander, coming full and complete, and present themselves before the Ancient of Days (attiq yomin [עַתִּיק יוֹמִין]). At that hour, the Ancient of Days (attiq yomin [עַתִּיק יוֹמִין]) inhales the aroma of that word, and it is more pleasing to Him than anything. He takes this word and crowns it (Shemot [שמות] 14) with three hundred and seventy thousand crowns (tlat me'ah ve-shiv'in elef 'itrin [תְּלַת מְאָה וְשִׁבְעִין אֶלֶף עִטְרִין]). This word flies, rises, descends and becomes a firmament (reqi'a [רְקִיעָא]).

11:4 And thus every word and word of Wisdom (millah u-millah de-ḥokhmta [מִלָּה וּמִלָּה דְּחָכְמְתָא]) remains in perfect subsistence before the Ancient of Days (attiq yomin [עַתִּיק יוֹמִין]). And He calls them new heavens (shamayim ḥadashim [שָׁמַיִם חֲדָשִׁים]), renewed heavens (shamayim meḥudashim [שָׁמַיִם מְחוּדָשִׁים]), hidden of the mysteries of superior Wisdom (setimin de-razin de-ḥokhmta 'ila'ah [סְתִימִין דְּרָזִין דְּחָכְמְתָא עִלָּאָה]). And all the other words of the Torah (orayta [אוֹרַיְיתָא]) that are renewed remain before the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), ascend and become Lands of Life (artsot ha-ḥayyim [אַרְצוֹת הַחַיִּים]). And they descend and crown themselves beside a land, and everything is renewed and becomes a new land (erets ḥadashah [אֶרֶץ חֲדָשָׁה]) of that word which was renewed in the Torah (orayta [אוֹרַיְיתָא]).

11:5 Therefore it is written (Isaiah 66:22): “For as the new heavens and the new earth that I make stand before Me…” It is not written “I made,” but “I make,” because He continually does so through these renewals and mysteries of the Torah (orayta [אוֹרַיְיתָא]). And, therefore, it is written (Isaiah 51:16): “I have put My words in your mouth and covered you with the shadow of My hand, to plant the heavens and lay the foundations of the earth.” It is not written “the heavens,” but “heavens” (shamayim [שָׁמָיִם]).

11:6 Rabbi El'azar [רִבִּי אֶלְעָזָר] said: What does “and with the shadow of My hand I have covered you” mean? He said to him: At the time the Torah (orayta [אוֹרַיְיתָא]) was given to Moses, many myriads of superior angels (mal'akhei 'ila'in [מַלְאֲכֵי עִלָּאִין]) came to burn it with the flame of their mouths, until the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), covered it. And now, when this word ascends, is crowned and stands before the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), He covers this word and safeguards this man (bar nash [בַּר נָשׁ]), so that it may not be known among them except by the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]). And they do not envy Him until new heavens and a new earth are made from this word. This is what is written: “And with the shadow of My hand I have covered you, to plant the heavens and lay the foundations of the earth.” From this we learn that every word hidden from view ascends to a higher purpose. This is what is written (Isaiah 51:16): “And with the shadow of My hand I have covered you.” And why was it hidden and veiled from view? Because of its higher purpose. This is what is written: “to plant the heavens and lay the foundations of the earth,” as it was said.

11:7 And “to say to Zion: You are My people.” And “to say” to those Gates (tar'in [תַּרְעִין]) and words (millin [מִלִּין]) marked one above the other: You are My people. Do not read (Tiqqun 18, 35b) “You are My people” (‘ammi atah [עַמִּי אָתָּה]), but “You are with Me” (‘immi atah [עִמִּי אָתָּה]), to become a partaker with Me. Just as I, by My word (millula dili [מִלּוּלָא דִילִי]), made the heavens and the earth, as it is said (Psalm 33:6): “By the word of the Lord the heavens were made,” so also you. Blessed are those who engage in Torah (orayta [אוֹרַיְיתָא]). And if you say that the word of any man, even if he does not know, does this...

11:8 Come and see. He whose way is not in the mysteries of the Torah (orayta [אוֹרַיְיתָא]) (Yitro [יתרו] 87a), and who renews words without knowing their righteousness as is fitting, that word ascends and goes to meet that Man of Perversities, Tongue of Lies (ish tahpukhot, leshon shaqer [אִישׁ תַּהְפּוּכוֹת לְשׁוֹן שָׁקֶר]) (Proverbs 16:28), who leaps from the opening of the Great Abyss (nuqba di-tehoma rabba [נוּקְבָא]). דִתְהוֹמָא רַבָּא]) five hundred parasangas (ḥamesh me'ah parsei [חֲמֵשׁ מְאָה פַּרְסֵי]) to receive this word. He takes it, enters with this word into its cavity and makes it a firmament of vanity (reqi'a de-shav [רְקִיעָא דְשָׁוְא]) called Tohu (tohu [תֹּהוּ]).

11:9 Over this firmament flies that Man of Wickedness (ish tahpukhot [אִישׁ תַּהְפּוּכוֹת]) six thousand parasangas (shitta alfei parsei [שִׁיתָּא אַלְפֵי פַּרְסֵי]) in a single instant. As soon as this firmament of vanity (reqi'a de-shav [רְקִיעָא דְשָׁוְא]) is established, the Woman of Prostitution (eshet zenunim [אֵשֶׁת זְנוּנִים]) (Pekudei [פקודי] 275a) immediately emerges, clings to this firmament of vanity (alternative variant: she) (alternative variant: and the man of wickedness), associates herself with it, and from there she goes forth and kills many thousands and tens of thousands, because, when she is established in this firmament, she has permission and power to fly throughout the world in a single instant.

11:10 Therefore it is written (Isaiah 5:18): “Woe to those who draw iniquity with cords of vanity.” This iniquity ('avon [עָוֹן]) is the male. And “like the harness of a chariot, Sin (ḥatta’ah [חַטָּאָה]).” Who is Sin (ḥatta’ah [חַטָּאָה])? It is the female who is called Sin (ḥatta’ah [חַטָּאָה]). It draws the one who is called Iniquity ('avon [עָוֹן]) with these cords of vanity; And then, “like the harness of a chariot, Sin (ḥatta’ah [חַטָּאָה]),” that is, that female called Sin (ḥatta’ah [חַטָּאָה]), for there she strengthens herself to fly and kill men. And therefore it is written (Proverbs 7:26): “For many are the slain whom she has caused to fall.” Who is “she has caused to fall”? It is this Sin (ḥatta’ah [חַטָּאָה]) that kills men. Who causes this? The disciple of the wise (talmid ḥakham [תַּלְמִיד חָכָם]) who has not reached instruction and yet instructs. May the Merciful One (Raḥmana [רַחֲמָנָא]) deliver us.

11:11 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said to his companions (ḥavrayya [חַבְרַיָיא]): I beg you not to let out of your mouths words of Torah (orayta [אוֹרַיְיתָא]) that you do not know and have not heard from a great Tree (ilana ravreva [אִילָנָא רַבְרְבָא]) as is fitting (Yitro [יתרו] 87a), lest you cause that Sin (ḥatta'ah [חַטָּאָה]) to bring death to Human multitudes in vain. They all opened their doors and said: May the Merciful (Raḥmana [רַחֲמָנָא]) deliver us, may the Merciful (Raḥmana [רַחֲמָנָא]) deliver us.

11:12 Come and see. By the Torah (orayta [אוֹרַיְיתָא]) He created the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), the world; and we have already established this, for it is written (Proverbs 8:30): “Then I was with Him as a craftsman, and I was His delight day after day.” And He contemplated it once, twice, three times, and four times; then He enunciated it, and then He worked through it the work. This to teach men that they should not err in it. As it is said (Job 28:27-28): “Then he saw it, and numbered it, and established it, and also searched it out; and said to man.”

11:13 And corresponding to the four times are those of which it is written: “Then he saw it,” “and numbered it,” “established it,” and “also searched it out.” The Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), created what He created. And before bringing forth the work of His office, He first introduced four words, as it is written: “In the beginning” (bereshit [בְ'רֵאשִׁית]), “created” (bara [בָּ'רָא]), “Elohim” ('elohim [אֱ'לֹהִים]), and the particle “et” ('et [אֶ'ת]); Here are four. And then: “the heavens.” These correspond to the four times that the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), contemplated the Torah (orayta [אוֹרַיְיתָא]) before bringing forth the work of His art.

CHAPTER 12

(Vilna 5b)

12:1 Rabbi El'azar was going to visit Rabbi Yosi, son of Rabbi Shim'on ben Laqonya, his father-in-law, and Rabbi Abba was with him; a man was leading the donkeys behind them. Rabbi Abba said: “Let us open the openings of the Torah (orayta [אוֹרַיְיתָא]), for this hour and this time are proper for ordering the way.”

12:2 Rabbi El'azar opened the exposition and said; it is written (Leviticus 19:30): “You shall keep My Sabbaths.” Come and see: in six days He created the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), the world. And, each day, He manifested the work that corresponded to it and conferred its power upon it on that same day. When did He manifest the work and confer its power upon it? On the fourth day. For the first three days were all hidden and had not been revealed; when the fourth day arrived, He brought forth the work and the power of them all.

12:3 For the fire (esha [אֶשָּׁא]), the water (mayya [מַיָּא]) and the spirit (ruḥa [רוּחָא]), although they are the three higher foundations, remained suspended, and their operation did not become manifest until the earth (ar'a [אַרְעָא]) revealed them; then the proper art of each became known.

12:4 And if you say, “But on the third day it is written, ‘Let the earth bring forth grass,’ and also, ‘The earth brought forth,’” the answer is: though it was written on the third day, it belonged to the fourth day, and was included in the third so that everything might be one, without separation. Then, on the fourth day, the work of each one was revealed, to make the proper art of each one appear; for the fourth day is the fourth leg of the superior Throne (kursayya 'ila'ah [כּוּרְסְיָיא עִלָּאָה]).

12:5 And all their works, whether of the first days or of the last, were suspended on the Sabbath day (shabbat [שַׁבָּת]). This is what is written (Genesis 2:2): “And God finished on the seventh day.” This is the Sabbath (shabbat [שַׁבָּת]), and this is the fourth leg of the Throne.

12:6 And if you say, “If so, why is it written, ‘You shall keep My Sabbaths,’ in the plural?” the answer is this: the upper Sabbath (shabbat ‘ila’ah [שַׁבָּת עִלָּאָה]) and the Sabbath of the day itself (shabbata de-yoma mamash [שַׁבָּתָא דְיוֹמָא מַמָּשׁ]) have no separation from each other.

12:7 The donkey driver who was following them said to them, “What does it mean, ‘You shall fear my sanctuary’?” He replied, “It refers to the holiness of the Sabbath (qiddusha de-shabbat [קִדּוּשָׁא דְשַׁבָּת]).” He replied, “And what is the holiness of the Sabbath (qiddusha de-shabbat [קִדּוּשָׁא דְשַׁבָּת])?” He answered, “It is the holiness that extends from above.” He said again, “If that is so, then you make the Sabbath something that is not holy in itself, but only a receptacle for the holiness that rests upon it from above.” Rabbi Abba said, “That is so; it is written (Isaiah 58:13): ‘You shall call the Sabbath a delight, and the Holy One of the Lord honorable.’ The Sabbath is mentioned separately, and the Holy One of the Lord separately.” He then said, “If so, who is the Holy One of the Lord?” He answered, “It is the holiness that descends from on high and rests upon Him.” He said again, “If the holiness that extends from on high is what is called honorable, then it is seen that the Sabbath is not in itself honorable; yet it is written: ‘and you shall honor Him.’” Rabbi Elazar said to Rabbi Abba, “Leave this man alone, for there is in him a word of wisdom that we do not know.” They said to him, “You speak.”

12:8 He opened the exposition and said, “You shall keep My Sabbaths.” The particle “et” (‘et [אֶת]) comes to include the boundary of the Sabbath (teḥum shabbat [תְּחוּם שַׁבָּת]), which is two thousand cubits (alpayim ammin [תְּרֵין אַלְפִּין אַמִּין]) on each side. That is why “et” is added. “My Sabbaths”: this is the upper Sabbath (shabbat 'ila'ah [שַׁבָּת עִלָּאָה]) and the lower Sabbath (shabbat tata'ah [שַׁבָּת תַּתָּאָה]), which are both included as one and hidden as one.

12:9 There remained another Sabbath (shabbat [שַׁבָּת]) that had not been mentioned and that remained in modesty. He said before the Lord of the world: “From the day you made me Sabbath, I am called Sabbath; but a day does not exist without night.” He answered him: “My daughter, you are Sabbath, and Sabbath I call you; but behold, I will crown you with a higher crown.” Then a herald passed by and proclaimed: “My sanctuary you fear.” This is the Sabbath of the eve of the Sabbath, which is fear (yir'ah [יִרְאָה]), and upon it rests fear. And who is he? This is what the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), included when He said: “I am the Lord.” And I heard from my father that he explained it this way. And he interpreted the particle “et” (‘et [אֶת]) exactly to include the boundary of the Sabbath (teḥum shabbat [תְּחוּם שַׁבָּת]). “My Sabbaths”: this is the circle (‘iggula [עִגּוּלָא]) and the square (ribbu’a [רִבּוּעַ]) that is inside it, and these are two. Corresponding to these two, there are two sanctifications (qedushatin [קְדוּשָׁתִין]) that we must mention: one is “Vayekhullu” (vayekhullu [וַיְכֻלּוּ]), and the other is “Qadosh” (qadosh [קָדוֹשׁ]). In “Vayekhullu” (vayekhullu [וַיְכֻלּוּ]) there are thirty-five words (tevin [תֵּיבִין]), and in the sanctification (qiddusha [קִדּוּשָׁה]) with which we sanctify there are likewise thirty-five words (tevin [תֵּיבִין]); everything amounts to seventy names (shiv'in shemahan [שִׁבְעִין שְׁמָהָן]) by which the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), and the Assembly of Israel (keneset yisra'el [כְּנֶסֶת יִשְׂרָאֵל]) are crowned.

12:10 And because of the circle ('iggula [עִגּוּלָא]) and the square (ribbu'a [רִבּוּעַ]), which are these Sabbaths (shabbatot [שַׁבָּתוֹת]), both are included in “keeping” (shamor [שָׁמוֹר]), as it is written: “You shall keep” (tishmoru [תִּשְׁמֹרוּ]). For the higher Sabbath (shabbat 'ila'ah [שַׁבָּת עִלָּאָה]) is not included here in "keeping" (shamor [שָׁמוֹר]), but in "remembering" (zakhor [זָכוֹר]), because the higher King (malka 'ila'ah [מַלְכָּא עִלָּאָה]) is fulfilled in "remembering" (zakhor [זָכוֹר]). Therefore, He is called the King whose peace is His own, and His peace is "remembering" (zakhor [זָכוֹר]); and therefore, there is no dissension on high.

12:11 For there are two peaces (shelomot [שְׁלוֹמוֹת]) below: one is Jacob (Ya'aqov [יַעֲקֹב]) and the other is Joseph (Yosef [יוֹסֵף]). Therefore it is written twice (Isaiah 57:19): “Peace, peace, to him who is far off and to him who is near.” “He who is far off” is Jacob (Ya’aqov [יַעֲקֹב]); “he who is near” is Joseph (Yosef [יוֹסֵף]). “He who is far off,” as it is said (Jeremiah 31:3): “The Lord appeared to me from afar,” and also (Exodus 2:4): “His sister stood at a distance.” “That which is near,” as it is said (Deuteronomy 32:17): “new ones, that have come recently.” “From afar” is the superior point (nequdah 'ila'ah [נְקוּדָה עִלָּאָה]) that remains in its palace (heikhal [הֵיכָל]).

12:12 Therefore, “you shall keep” (tishmoru [תִּשְׁמֹרוּ]) includes everything in “keeping” (shamor [שָׁמוֹר]). And “you shall fear My sanctuary”: this is the point (nequdah [נְקוּדָה]) that remains at the center, and which must be feared above all else, for the penalty for desecrating it is death. This is what is written (Exodus 31:14): “Whoever defiles it shall surely be put to death.” Who is the one who desecrates it? He who enters the void of the circle ('iggula [עִגּוּלָא]) and the square (ribbu'a [רִבּוּעַ]), in the place where that point (nequdah [נְקוּדָה]) resides, and strikes it: he shall surely die. Therefore it is written: “You shall fear” (he took [תִּירָאוּ]). And that point (nequdah [נְקוּדָה]) is called “I” ('ani [אֲנִי]); and upon it rests He who is the hidden superior, who does not reveal himself, and who is the Lord; and all is one. Rabbi El'azar and Rabbi Abba descended and kissed him. They said to him, “What wisdom is this that you have in your hand, and you walk behind us? Who are you?” He answered them, “Do not ask who I am; rather, you and I will go and occupy ourselves with the Torah (orayta [אוֹרַיְיתָא]), and each of us will speak words of wisdom to illuminate the path.”

12:13 They said to him, “Who gave you permission to come here and be a donkey driver?” He answered them, “The letter Yod (yod [יו״ד]) waged war against the two letters Kaf (kaf [כ״ף]) and Samekh (samekh [סמ״ך]) to join me. Kaf (kaf [כ״ף]) did not want to separate from its place, because it cannot subsist even a moment outside of it. Samekh (samekh [סמ״ך]) did not want to separate, because it supports those who fall; for, without Samekh (samekh [סמ״ך]), they could not subsist.”

12:14 The letter Yod (yod [יו״ד]) came to me alone, kissed me, embraced me, and wept with me. It said to me: “My son, what shall I do for you? Behold, I will withdraw and be filled with many riches and superior, hidden, and precious treasures; then I will return to you, I will be your support, and I will give you as an inheritance two superior letters even more exalted than those that withdrew. These are the superior Yod (yod 'ila'ah [יוֹ״ד עִלָּאָה]) and the superior Shin (shin ‘ila’ah [שִׁי״ן עִלָּאָה]), so that they may be for you treasures full of everything.” And therefore, my son, go and be a donkey driver. That is why I come in this way.

12:15 Rabbi Elazar and Rabbi Abba rejoiced and wept. They said to him, “Go on horseback, and we will ride behind you.” He replied, “Did I not tell you that this is the King’s order, until that donkey driver comes?” They said to him, “But you have not told us your name, nor the place of your dwelling.” He answered them, “My dwelling place is excellent and very high for me. It is a tower (migdal [מִגְדָּל]) that flies in the air, great and precious. And those who dwell in it are the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), and a poor man.” Rabbi Abba and Rabbi El'azar perceived what was in him and offered him sweet delicacies like manna and honey. They said to him, “Perhaps you will reveal to us the name of your father, so that we may kiss the dust of your feet.” He answered them, “And why?” It is not my custom to become arrogant with the Torah (orayta [אוֹרַיְיתָא]).

12:16 But my father dwelt in the Great Sea (yamma rabba [יַמָּא רַבָּא]), and he was a single fish (nuna [נוּנָא]) that roamed the Great Sea (yamma rabba [יַמָּא רַבָּא]) from one end to the other. He was great, precious, and Ancient of Days ('attiq yomin [עַתִּיק יוֹמִין]), until he devoured all the other fish of the sea; then he brought them out alive and subsistent, full of all the good things of the world. In a single instant, in his strength, he crossed the sea, and rescued me from there like an arrow in the hand of a strong man. He hid me in that place of which I spoke to you; Then he returned to his place and hid in that sea.

12:17 Rabbi El'azar listened attentively to his words and said to him: “You are the son of the holy Lamp (butsina qaddisha [בּוּצִינָא קַדִּישָׁא]); you are the son of Rav Hamnuna Sava (Rav Hamnuna Sava [רַב הַמְנוּנָא סָבָא]); you are the son of the light of the Torah (nehiru de-orayta [נְהִירוּ דְאוֹרַיְיתָא]), and yet you walk behind us!” They wept together, kissed him, and continued on their way. They said to him, "If you find favor in the eyes of our master, let him tell us his name."

12:18 He opened the exposition and said; it is written (2 Samuel 23:20): “And Benayahu, son of Yehoyada.” This verse has already been established, and it is beautiful; however, it also came to show the higher mysteries of the Torah (orayta [אוֹרַיְיתָא]). “Benayahu, son of Yehoyada”: the word comes here in the secret of wisdom (ḥokhmata [חָכְמְתָא]), and it is a hidden word; the name determines it. “Son of a living man” (ben ish ḥai [בֶּן אִישׁ חַי]): this is the Righteous One, Life of the worlds (tsaddiq ḥai 'almin [צַדִּיק חַי עָלְמִין]). “Master of many works” (rav pe’alim [רַב פְּעָלִים]): the lord of all works and of all superior armies, because all proceed from Him. He is the Lord of Hosts (YHWH tseva'ot [יְיָ צְבָאוֹת]); in all His armies He is the sign and the greatest of all.

12:19 “Master of many works” (rav pe'alim [רַב פְּעָלִים]) is Meqabtse'el (Meqabtse'el [מְקַבְצִיאֵל]), this great and precious Tree (ilana [אִילָנָא]), greater than all. Where did you come from? From what degree did you come? The verse returns and says: “Meqabtse'el” (Meqabtse'el [מְקַבְצִיאֵל]), a higher and hidden degree, which “no eye has seen” (lo ra'atah 'ayin [לֹא רָאָתָה עַיִן]) and in which everything is contained; and he gathers within himself, from the midst of the upper light (nehora 'ila'ah [נְהוֹרָא עִלָּאָה]), and from himself makes everything come forth.

12:20 And it is the holy Palace (heikhal qaddisha [הֵיכָלָא קַדִּישָׁא]), hidden, in which all degrees (dargin [דַּרְגִּין]) gather and remain hidden. And in the body of this Palace (heikhal [הֵיכָל]), all the worlds and all the holy hosts subsist; from it they receive nourishment and upon it they are sustained.

12:21 “He struck down the two Ariels (ari'el [אֲרִיאֵל]) of Moab.” Two sanctuaries (miqdashin [מִקְדָּשִׁין]) subsisted because of him and were nourished by him: the First Sanctuary and the Second Sanctuary. When he withdrew, the current flowing from on high was stopped; as if he himself struck them down, destroyed them, and devastated them. And the holy throne fell. This is what is written (Ezekiel 1:1): “And I was in the midst of the exile.” That degree which is called “I” ('ani [אֲנִי]) was in the midst of the exile. Why? By the river Chebar (nahar Kevar [נְהַר כְּבָר]), by the river that once flowed and ran, but whose waters and springs have ceased, so that it no longer flows as before.

12:22 This is what is written (Job 14:11): “And the river dries up and runs dry.” “It dries up” in the First Sanctuary; “it runs dry” in the Second Sanctuary. And for this reason he struck down the two Ariels (ari'el [אֲרִיאֵל]) of Moab. “Moab” (Mo’av [מוֹאָב]), because they came from the Father who is in heaven; but because of him, they were destroyed and devastated, and all the lights (nehorin [נְהוֹרִין]) that shone for Israel were dimmed.

12:23 Moreover, “he came down and struck the lion” (aryeh [אֲרִיֵּה]). In ancient times, when this river sent its waters down, Israel remained in integrity, offering sacrifices (divḥin [דִּבְחִין]) and oblations (qorbanin [קָרְבָּנִין]) for the atonement of their souls. Then the form of a lion (diyyuqna de-ḥad aryeh [דִּיּוּקְנָא דְחַד אַרְיֵה]) would descend from on high, and they would see it lying on the altar, crouching over its prey, devouring the sacrifices like a strong man. And all the dogs hid from before him and did not come out.

12:24 When sins caused him to sin, he descended to the lower ranks and killed that lion (aryeh [אֲרִיֵּה]), because he no longer wanted to give him the prey as before; as if he killed it. Certainly, he “wounded the lion” (aryeh [אֲרִיֵּה]). “Inside the cistern” (le-tokh ha-bor [לְתוֹךְ הַבּוֹר]), before the eyes of the other and evil side (sitra aḥara bisha [סִטְרָא אָחֳרָא בִּישָׁא]). When the other side saw this, it grew stronger and sent a dog to devour the sacrifices. And what was the name of that lion? Uri'el (Uri'el [אוּרִיאֵל]), because his face was the face of a lion. And what was the name of that dog? Bil'adan (Bil'adan [בִּלְאֲדָן]). He was not in the category of man, but was a dog with a dog's face.

12:25 “On a snowy day” (be-yom ha-sheleg [בְּיוֹם הַשֶּׁלֶג]): on the day when sins caused judgment to be pronounced on high, from the supreme court. That is why it is written: “Do not fear for your house because of the snow”; this is the superior judgment. And why? Because your whole house is clothed in scarlet (shanim [שָׁנִים]) and can withstand strong fire. That is the secret of the verse.

12:26 What is written after this? (2 Samuel 23:21): “And he struck down an Egyptian, a man of vision.” Here comes the secret of the verse to reveal that, every time Israel sinned, He withdrew and refused them all the good things and all the lights that shone for them. “He struck down the Egyptian” (ish mitzri [אִישׁ מִצְרִי]): this is the light (nehora [נְהוֹרָא]) of that splendor that shone for Israel. And who was he? Moses (Mosheh [מֹשֶׁה]), as it is written (Exodus 2:19): “An Egyptian man delivered us.” There he was born, there he grew up, and there he rose to the higher light.

12:27 “Man of vision” (ish mar'eh [אִישׁ מַרְאֶה]), as it is said (Numbers 12:8): “and in vision, and not by riddles.” “Man” (ish [אִישׁ]), as it is said (Deuteronomy 33:1): “the man of God.” As if master of that vision of the glory of the Lord (kevod YHWH [כְּבוֹד ה']). For he deserved to conduct that degree (darga [דַּרְגָּא]) upon the earth according to all his will, as no man deserved.

12:28 “And in the Egyptian’s hand was a spear”: this is the Staff of God (matteh ha-Elohim [מַטֵּה הָאֱלֹהִים]) that was given to him, as it is said (Exodus 17:9): “and the Staff of God is in my hand.” This is the staff (matteh [מַטֶּה]) that was created at twilight on the Sabbath, between the suns, and on which the holy Name was engraved. And by means of it Moses (Mosheh [מֹשֶׁה]) sinned with the rock, as it is said (Numbers 20:11): “And he struck the rock twice with his staff.” The Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), said to him: “Moses, it was not for this that I gave you My staff; as surely as you live, it will no longer be in your hand.”

12:29 Immediately, “he went down to him with a staff” (2 Samuel 23:21), that is, with harsh judgment, “and took the spear out of the Egyptian’s hand.” From that hour it was taken from him and never remained in his hand again. “And he killed him with his spear.” Because of that sin of having struck with the staff, he died and did not enter the Holy Land, and that light was withheld from Israel.

12:30 “Of the thirty, he was the most venerable” (2 Samuel 23:19). These are the thirty superior ones (sheloshim [שְׁלֹשִׁים]), from whom he took and brought down; and, through them, he drew near. “But he did not come to the three”: they came to him and willingly gave to him; but he did not come to them.

12:31 And though he was not included in their number and reckoning, it is written (2 Samuel 23:23): “And David put him under his care.” He never departed from David’s heart; there is no separation between them forever. David put his heart in him, but he did not put his heart in David. For the praises, the songs, and the mercies that the moon (sihara [סִיהֲרָא]) offers to the sun (shimsha [שִׁמְשָׁא]) draw him to her, so that he may dwell with her. This is the meaning of “David put him under his care.”

12:32 Rabbi Elazar and Rabbi Abba threw themselves before him. At that very moment they could no longer see him. They stood up, looked all around, and did not see him. They sat down, wept, and could not speak to one another. After some time, Rabbi Abba said: “Certainly, this confirms what we have learned: in every path where the righteous (tsaddiqayya [צַדִּיקַיָּיא] walk, when there are words of Torah (orayta [אוֹרַיְיתָא]) among them, the righteous of that world come to meet them. Certainly, this was Rav Hamnuna Sava (Rav Hamnuna Sava [רַב הַמְנוּנָא סָבָא]), who came from that world to reveal these words to us; They got up and wanted to load the donkeys again, but they wouldn't move. They tried again, and they wouldn't move. They were afraid and left the donkeys. And, to this day, they call that place the Resting Place of the Donkeys.” (dukh de-ḥamarei [דּוּךְ דְּחֲמָרֵי]).

12:33 Rabbi El'azar opened the exposition and said (Psalm 31:20): “How abundant is Your goodness, which You have stored up for those who fear You.” How great is the superior and precious good that the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), will bestow upon the children of men, upon those superior righteous ones, fearful of sin, who are occupied with Torah (orayta [אוֹרַיְיתָא]), when they enter that world. It is not written merely “Your goodness,” but “the abundance of Your goodness” (rav tuvkha [רַב טוּבְךָ]). And who is she? “The memory of the abundance of Your goodness” (Psalm 145:7). This is the delight of life (inuga de-ḥayyin [עִנּוּגָא דְחַיִּין]) that flows from the world to come to the Living One of the worlds (ḥai 'almin [חַי עָלְמִין]), which is the memory of the abundance of Your goodness. This is certainly the meaning of “and the great goodness for the house of Israel” (Isaiah 63:7).

12:34 Moreover, in “How abundant is Your goodness,” a mystery of wisdom (raza de-ḥokhmata [רָזָא דְחָכְמְתָא]) is here recorded, and all mysteries are included here. “How” (mah [מָה]), as has been said. “Abundant” (rav [רַב]) is the great and vigorous Tree (ilana [אִילָנָא]); for there is another tree smaller than it, and this one is great and makes it rise to the heights of the firmaments.

12:35 “Your goodness” (tuvkha [טוּבְךָ]) is the light ('ou [אוֹר]) created on the first day. “Which you reserved” (asher tsafanta [אֲשֶׁר צָפַנְתָּ]) because you hid it for the righteous in that world. “You worked” (pa'alta [פָּעַלְתָּ]) is the upper Garden of Eden (gan 'eden 'ila'ah [גַּן עֵדֶן עִלָּאָה]), as it is written (Exodus 15:17): “The place for Your dwelling, Lord, You made.” And this is the meaning of: "You have worked for those who take refuge in You."

12:36 “Before the children of men”: this is the lower Garden of Eden (gan 'eden de-letata [גַּן עֵדֶן דִּלְתַתָּא]), which is within the Academy of the Firmament (metivta di-rqi'a [מְתִיבְתָּא דִרְקִיעָא]), within that upper Garden of Eden. There they flourish, bathe in the dews of the rivers of pure balsam (naharei afarsmona dakhya [נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא]), descend and remain below.

12:37 And sometimes they appear before the children of men to perform wonders like the superior angels (mal'akhin 'ila'in [מַלְאֲכִין עִלָּאִין]), according to the likeness of the radiance of the superior Lamp (butsina 'ila'ah [בּוּצִינָא עִלָּאָה]) which we have now seen; and we have not been granted to contemplate and know even deeper mysteries of wisdom (ḥokhmata [חָכְמָתָא]).

12:38 Rabbi Abba opened the exposition and said (Judges 13:22): “And Manoah said to his wife, ‘We shall surely die, for we have seen God.’” Although Manoah did not know what was happening there, he said: “Since it is written (Exodus 33:20): ‘No one shall see me and live,’ surely we have seen, and therefore we shall die.” We, however, have seen and attained that light (nehora [נְהוֹרָא]) that has walked with us, and we remain in the world. For the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), sent it to us to make known to us the revealed mysteries of wisdom. Happy is our portion.

12:39 They continued on; they came to a hill, and the sun was already setting. The branches of the trees on that hill began to beat against each other and to sing songs. As they were walking, they heard a loud voice saying: “Holy sons of God, you who are scattered among the living of this world, you luminaries (butsinei [בּוֹצִינֵי]), sons of the Academy (metivta [מְתִיבְתָּא]), gather yourselves in your places to delight yourselves with your Lord in the Torah (orayta [אוֹרַיְיתָא]).” Fearing, they stopped and sat down. Meanwhile, another voice came forth, like the first, and said: “Mighty rocks, lofty hammers, behold the Lord of colors (marei de-gavvanin [מָארֵי דְגוָונִין]), fabric of figures, who is upon the pedestal; ascend and gather yourselves.”

12:40 At that moment they heard the voice of the tree branches, strong and powerful, saying (Psalm 29:5): “The voice of the Lord breaks the cedars.” Rabbi Elazar and Rabbi Abba fell on their faces, and great fear fell upon them. They rose quickly and left, hearing nothing more. They left the mountain and continued on their way.

12:41 When they arrived at the house of Rabbi Yosi, son of Rabbi Shim'on ben Laqonya, they found Rabbi Shim'on ben Yoḥai there. There was joy. Rabbi Shim'on said to them, “You have certainly passed through a path of superior signs and wonders, for just now, while I slept, I saw you and Benayahu, son of Yehoyada, sending him two crowns ('itrin [עִטְרִין]) by the hand of an elder, in order to crown him. Surely, the Holy One, Blessed be He (qudsha berikh huh [קוּדְשָׁא בְּרִיךְ הוּא]), was on that path.” Rabbi Yosi said, “Well said: the wise man is superior to the prophet.” Then Rabbi El'azar approached, placed his head between his father's knees, and recounted what had happened.

12:42 Rabbi Shimon was afraid and wept; he said (Habakkuk 3:2): “Lord, I have heard of Your fame and I am afraid.” This verse was spoken by Habakkuk (Ḥavaqquq [חֲבַקּוּק]) when he witnessed his death and his restoration at the hands of Elisha (Elisha [אֱלִישָׁע]). And why was he called Habakkuk (Ḥavaqquq [חֲבַקּוּק])? Because of what is written (2 Kings 4:16): “About this time next year you will embrace a son.” This was the Shunammite woman's son. And there were two embraces (ḥibbuqin [חִבּוּקִין]): one from his mother, and another from Elisha (Elisha [אֱלִישָׁע]), as it is written (2 Kings 4:34): “And he put his mouth on his mouth.”

12:43 We find in the Book of Solomon the King that the Name engraved with seventy-two names (shem gelifa de-shiv'in u-trein shemahan [שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן]) was inscribed upon him in words. This is because the letters of the alphabet (atvan de-alfa beta [אַתְוָון דְּאַלְפָא בֵּיתָא]) which his father had engraved upon him at the beginning, when he died, flew out of him. And now, when Elisha (Elisha [אֱלִישָׁע]) embraced him, he engraved all those letters of the seventy-two names on him. And the letters of those seventy-two names make up two hundred and sixteen letters.

12:44 And all these letters Elisha (Elisha [אֱלִישָׁע]) engraved in his spirit, to restore him by the letters of the seventy-two names. And he called it Habakkuk (Ḥavaqquq [חֲבַקּוּק]), a name that completes all sides: it completes the embraces (ḥibbuqin [חִבּוּקִין]), as it was said; and it also completes the secret of the two hundred and sixteen letters of the holy Name. By the words, his spirit was restored; and by the letters, his whole body subsisted again. Therefore he was called Habakkuk (Ḥavaqquq [חֲבַקּוּק]).

12:45 And he himself said (Habakkuk 3:2): “Lord, I have heard of Your fame and I stand in awe”; that is, I have heard what happened to me in that world and I am afraid. Then he began to plead for mercy for his soul and said: “Lord, Your work which You have done for me in the midst of the years, make it live” (cf. Naso [נשא] 138b), that is, give it life. And whoever is connected to those primordial years (shanim qadmoniyyot [שָׁנִים קַדְמוֹנִיּוֹת]), life is connected to him. “In the midst of the years, make known” refers to that degree in which, by itself, there is no life at all.

12:46 Rabbi Shim'on wept and said, “I too fear the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), because of what I have heard.” He raised his hands above his head and said, “And what about Rav Hamnuna Sava (Rav Hamnuna Sava [רַב הַמְנוּנָא סָבָא]), light of the Torah (nehiru de-orayta [נְהִירוּ דְאוֹרַיְיתָא]), whom you were worthy to see face to face, while I was not?” He fell on his face and saw him uprooting mountains and lighting lamps in the palace of the Messiah King (malka meshicha [מַלְכָּא מְשִׁיחָא]). He said to him: “In that world, you will be companions before the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), heads of academies.” From that day on, he began to call Rabbi El'azar, his son, and Rabbi Abba, Peni'el (Peni'el [פְּנִיאֵל]), as it is written (Genesis 32:31): “For I have seen God face to face.”

CHAPTER 13

(Vilna 7b)

13:1 At the beginning, Rabbi Ḥiyya [רִבִּי חִיָּיא] opened the exposition; it is written (Psalm 111:10): “The beginning of wisdom (ḥokhmah [חָכְמָה]) is the fear of the Lord (yir'at YHWH [יִרְאַת יְיָ]); good understanding (sekhel tov [שֵׂכֶל טוֹב]) for all who practice it; His praise endures forever.” “The beginning of Wisdom (ḥokhmah [חָכְמָה])”: this verse should, rather, say: “The end of Wisdom (ḥokhmah [חָכְמָה]) is the fear of the Lord (yir'at YHWH [יִרְאַת יְיָ])”, because the fear of the Lord (yir'at YHWH [יִרְאַת יְיָ]) is, in effect, the end of Wisdom (ḥokhmah [חָכְמָה]). But it is the beginning of entering the higher degree of Wisdom (ḥokhmata 'ila'ah [חָכְמְתָא עִלָּאָה]). This is what is written (Psalm 118:19): “Open to me the Gates of righteousness (sha'arei tsedeq [שַׁעֲרֵי צֶדֶק]).” This is certainly the Gate (tar'a [תַּרְעָא]) of the Lord; if anyone does not enter through this Gate (tar'a [תַּרְעָא]), he will never enter. For the supreme King (malka 'ila'ah [מַלְכָּא עִלָּאָה]), who is exalted, hidden and recondite, these Gates were made (tar'in [תַּרְעִין]), one above the other.

13:2 And at the end of all the Gates (tar'in [תַּרְעִין]), a Gate (tar'a [תַּרְעָא]) was made with many Shutters (man'ulin [מַנְעוּלִין]), many Openings (pitḥin [פִּתְחִין]) and many Palaces (heikhalin [הֵיכָלִין]), these above those. He said, “Whoever wishes to enter to Me, let this Gate (tar'a [תַּרְעָא]) be the first to reach Me; whoever enters through this Gate (tar'a [תַּרְעָא]) shall enter.” Likewise, the first Gateway (tar'a [תַּרְעָא]) to higher Wisdom (ḥokhmah 'ila'ah [חָכְמָה עִלָּאָה]) is the fear of the Lord (yir'at YHWH [יִרְאַת ה']). And this is the beginning.

13:3 The letter Bet (bet [ב]) designates two that unite as one; and these are two points (nequdin [נְקוּדִין]): one hidden and concealed, and one that subsists in manifestation. And, because there is no separation between them, they are called the principle (reishit [רֵאשִׁית]): one, not two. Whoever takes this, takes that; and all is one, for He and His Name are one, as it is written (Psalm 83:19): “And know that You, whose Name is the Lord, are the only one.”

13:4 And why is it called the fear of the Lord (yir'at YHWH [יִרְאַת ה'])? Because he is the tree of good and evil (ilana de-tov ve-ra [אִילָנָא דְּטוֹב וְרָע]): if a man deserves it, behold, it is good; if he does not deserve it, behold, it is evil. Therefore, fear (yir'ah [יִרְאָה]) resides in that place. And this is the Gateway (tar'a [תַּרְעָא]) to enter into all the good of the world. “Good understanding” (sekhel tov [שֵׂכֶל טוֹב]) designates these two Gates (tar'in [תַּרְעִין]), which are one. Rabbi Yosi [רִבִּי יוֹסֵי] said: “Good understanding” (sekhel tov [שֵׂכֶל טוֹב]) is the Tree of Life (ilana de-ḥayyei [אִילָנָא דְחַיֵּי]), which is good understanding (sekhel tov [שֵׂכֶל טוֹב]) without any evil. And because evil does not reside in her, she is good understanding (sekhel tov [שֵׂכֶל טוֹב]) without evil.

13:5 “For all who practice it”: these are the faithful mercies of David (ḥasdei David ha-ne’emanim [חַסְדֵי דָוִד הַנֶּאֱמָנִים]), who uphold the Torah (orayta [אוֹרַיְיתָא]). And those who uphold the Torah (orayta [אוֹרַיְיתָא]) are, so to speak, those who make it. All those who labor in the Torah (orayta [אוֹרַיְיתָא]) do not, properly speaking, have an action (asiyyah [עֲשִׂיָּה]) while they labor in it; but those who support them have an action (asiyyah [עֲשִׂיָּה]). And, by the force of this, it is written: “His praise endures forever”; and the Throne (kursayya [כּוּרְסְיָיא]) subsists upon its foundation as is fitting.

CHAPTER 14

(Vilna 7b)

14:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] was sitting and applying the Torah (orayta [אוֹרַיְיתָא]) on the night that the Bride (kallah [כַּלָּה]) joined her Husband. For we have learned that all the companions (ḥavrayya [חַבְרַיָּיא]), members of the Bride's palace (heikhala de-kallah [הֵיכָלָא דְכַלָּה]), must, on that night when the Bride (kallah [כַּלָּה]) prepares to enter under the bridal canopy (ḥuppah [חוּפָּה]) the following day with her Husband, remain with Her throughout that night and rejoice with Her in Her adornments (tiqqunaha [תִּקּוּנָהָא]), with which She adorns Herself through the study of Torah (orayta). [אוֹרַיְיתָא]), passing from the Torah to the Prophets, from the Prophets to the Writings, to the expositions of the passages and to the mysteries of Wisdom (razei de-ḥokhmata [רָזֵי דְחָכְמְתָא]). For these are her adornments (tiqqunin [תִּקּוּנִין]) and her jewels (takhshitin [תַּכְשִׁיטִין]). And She, with her maidens ('ulmataha [עוּלְמָתָהָא]), comes and stands upon their heads, adorns herself with them and rejoices with them throughout that night. And on the following day, She does not enter under the bridal canopy (ḥuppah [חוּפָּה]) except with them. And these are called the children of the bridal canopy (benei ḥuppata [בְּנֵי חוּפָּתָא]). And when She enters under the bridal canopy (ḥuppata [חוּפָּתָא]), the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), asks for them, blesses them, and crowns them with the crowns of the Bride (kallah [כַּלָּה]). Blessed is their portion.

14:2 Rabbi Shimon [רִבִּי שִׁמְעוֹן] and all the companions (ḥavrayya [חַבְרַיָּיא]) sang the Torah songs (orayta [אוֹרַיְיתָא]) and repeated words from the Torah, each according to his part. Rabbi Shimon [רִבִּי שִׁמְעוֹן] rejoiced, as did all the other companions. Rabbi Shimon [רִבִּי שִׁמְעוֹן] said to them: “My children, blessed is your portion, for tomorrow the Bride (kallah [כַּלָּה]) will not enter under the bridal canopy (ḥuppah [חוּפָּה]) except with you. For all who prepare their adornments (tiqqunaha [תִּקּוּנָהָא]) tonight and rejoice with Her will all be inscribed and written in the Book of Remembrance (sifra de-dikhranayya [סִפְרָא דְדִכְרָנַיָא]); and the Holy One, Blessed be He.” (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), will bless them with seventy blessings (shiv'in birkhan [שִׁבְעִין בִּרְכָאן]) and crowns of the world higher.”

14:3 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened the exhibition and said: “The heavens declare the glory of El (ha-shamayim mesaprim kevod El [הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל])” (Psalm 19:2) (Terumah [תרומה] 136b). This verse has already been established; However, at this moment when the Bride (kallah [כַּלָּה]) awakens to enter under the bridal canopy (ḥuppah [חוּפָּה]) the following day, She adorns herself and shines in her ornaments, together with the companions (ḥavrayya [חַבְרַיָּיא]) who rejoiced with Her throughout that night, and She herself rejoices with them.

14:4 And on the following day, how many multitudes, hosts, and camps gather with her; and she, along with all of them, awaits each one of those who prepared their adornments this night. When they unite as one and she sees her Bridegroom, what is written? “The heavens declare the glory of El (ha-shamayim mesaprim kevod El [הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל]).” “The heavens” (ha-shamayim [הַשָּׁמַיִם]) are the Bridegroom who enters under the bridal canopy (ḥuppah [חוּפָּה]). “They declare” (mesaprim [מְסַפְּרִים]) means: they shine like the brilliance of sapphire (zohara de-sappir [זוֹהֲרָא דְסַפִּיר]), which shines and sparkles from the ends of the world to the ends of the world.

14:5 “The glory of El” (kevod El [כְּבוֹד אֵל]) is the glory of the Bride (kallah [כַּלָּה]), who is called El ('El [אֵל]), as it is written: “El ('El [אֵל]) is angry every day” (Psalm 7). On all the days of the year She is called El ('El [אֵל]); but now, since She has entered under the bridal canopy (ḥuppah [חוּפָּה]), She is called glory (kavod [כָּבוֹד]) and is called El ('El [אֵל]): glory upon glory, splendor upon splendor, dominion upon dominion.

14:6 Then, at that moment when the heavens come under the bridal canopy (ḥuppah [חוּפָּה]), they come and illuminate it, all those companions (ḥavrayya [חַבְרַיָּיא]) who prepared its adornments are named there one by one, as it is written (Psalm 19:2): “and the firmament proclaims the work of His hands (ma'aseh yadav [מַעֲשֵׂה יָדָיו]).” “The work of His hands” (ma'aseh yadav [מַעֲשֵׂה יָדָיו]) are the keepers of the sign of the covenant (marei qayyama di-verit [מָארֵי קַיָּימָא דִבְרִית]) who accompany the Bride (kallah [כַּלָּה]); and these guardians of the sign of the covenant (marei qayyama di-verit [מָארֵי קַיָּימָא דִבְרִית]) are called the work of His hands (ma'aseh yadav [מַעֲשֵׂה יָדָיו]), as it is said (Psalm 90:17): “and confirm the work of our hands”, that is, the enduring covenant (qayyama [קַיָּימָא]) that is sealed in the flesh of man.

14:7 Rav Hamnuna Sava (Rav Hamnuna Sava [רַב הַמְנוּנָא סָבָא]) said this (Ecclesiastes 5:5): “Do not let your mouth cause your flesh to sin.” A man must not give his mouth over to the arising of an evil thought, becoming a cause of sin for that holy flesh (besar qodesh [בְּשַׂר קֹדֶשׁ]) in which the holy covenant (berit qaddisha [בְּרִית קַדִּישָׁא] was sealed). For if you do so, they will drag you to Gehenna (Gehinnom [גֵּיהִנֹּם]). And the one in charge of Gehenna (Gehinnom [גֵּיהִנֹּם]) is called Dumah (Dumah [דוּמָה]); and with him are many myriads of angels of destruction (mal'akhei ḥabbalah [מַלְאֲכֵי חַבָּלָה]). And he remains at the gate of Gehenna (Gehinnom [גֵּיהִנֹּם]); but over all those who kept the holy covenant (berit qaddisha [בְּרִית קַדִּישָׁא]) in this world, he has no permission to approach.

14:8 King David (David Malka [דָּוִד מַלְכָּא]), when that fearsome tenderness came upon him, was overcome with fear. At that time, Dumah (Dumah [דוּמָה]) went up to the presence of the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), and said: “Lord of the world, in the Torah it is written (Leviticus 20:10): 'The man who commits adultery with another man's wife'; and it is also written: 'And with your neighbor's wife...' (Leviticus 18:20). The Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), answered him: “David (David [דָּוִד]) It is just, and the holy covenant (berit qaddisha [בְּרִית קַדִּישָׁא]) has remained intact in its order, for it is manifest before Me that Bathsheba (Bat Sheva' [בַּת שֶׁבַע]) was destined for him from the day the world was created.”

14:9 Dumah (Dumah [דוּמָה]) said to Him: “If this is manifest before You, it was not before him.” And He answered: “Moreover, what happened was lawful. For none of those who went to war departed without first taking a certificate of divorce from his wife.” Dumah (Dumah [דוּמָה]) said to Him: “If so, then he should have waited three months, and he did not wait.” He replied, “In what case is such a rule established? In a case where we fear that she is pregnant. But it is manifest before Me that Uriah (Uriyyah [אוּרִיָּה]) never approached her, for My Name is sealed in him as a testimony. It is written Uriah (Uriyyah [אוּרִיָּה]) and it is written Uriyahu (Uriyyahu [אוּרִיָּהוּ]); My Name is sealed with him as a testimony that he never knew her.”

14:10 Dumah (Dumah [דוּמָה]) said to Him: “Lord of the world, this is precisely what I said: if it is manifest before You that Uriah (Uriyyah [אוּרִיָּה]) did not lie with her, who revealed it to him? He should have waited for her for three months. And, moreover, if it was known that he never lay with her, why did David (David [דָּוִד]) send him and command him to unite with his wife, as it is written (2 Samuel 11:8): 'Go down to her house and wash her feet'?”

14:11 He answered him, “Indeed, he did not know this; however, he waited more than three months, for four months passed. For thus we learn: On the twenty-fifth day of Nisan (Nisan [נִיסָן]) David (David [דָּוִד]) sent a herald throughout all Israel (Yisra'el [יִשְׂרָאֵל]); and on the seventh day of Sivan (Sivan [סִיוָן]), they were with Yoav (Yo'av [יוֹאָב]) and went to devastate the land of the Ammonites (benei 'Ammon [בְּנֵי עַמּוֹן]). In Sivan (Sivan [סִיוָן]), Tammuz (Tammuz [תַּמּוּז]), Av (Av [אָב]), and Elul ('Elul [אֱלוּל]) remained there. [אֱלוּל]) what happened to Bathsheba (Bat Sheva' [בַּת שֶׁבַע]). And on the Day of Atonement (yoma de-kippurei [יוֹמָא דְכִפּוּרֵי]), the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), he forgave her that guilt. [אִיָּיר]); and, on the fifteenth of Elul ('Elul [אֱלוּל]), what happened to Bathsheba (Bat Sheva' [בַּת שֶׁבַע]); דְכִפּוּרָא]) happened, it was announced to him (2 Samuel 12:13): “The Lord has also taken away your sin; you will not die.” What does “you will not die” mean? You will not die by the hand of Dumah (Dumah [דוּמָה]).

14:12 Dumah (Dumah [דוּמָה]) said: “Lord of the world, I still have an accusation against him: he himself opened his mouth and said (2 Samuel 12:5): 'As the Lord lives, the man who did this is a son of death'; thus, he judged himself, and I have a complaint against him.” He answered him: “You have no power, because he confessed before Me and said: ‘I have sinned against the Lord,’ although he was not guilty of death. However, in what he sinned against Uriah (Uriyyah [אוּרִיָּה]), I wrote the punishment upon him, and he accepted it.” Immediately Dumah (Dumah [דוּמָה]) returned to his place, dejected in spirit.

14:13 Therefore David (David [דָּוִד]) said (Psalm 94:17) (94a): “If the Lord had not helped me, my soul would have dwelt smallly with Dumah (Dumah [דוּמָה]).” “If the Lord had not helped me”: because He became my protector (apotropos [אַפּוֹטְרוֹפָּא]). “Slightly” (kim'at [כִּמְעַט]) means: by a subtle thread, according to the measure that exists between me and the Other Side (sitra aḥra [סִטְרָא אָחֳרָא]); By that minimal measure, my soul did not go to dwell with Dumah (Dumah [דוּמָה]).

14:14 Therefore, a man must be careful not to utter a word like that of David (David [דָּוִד]); for he cannot say to Dumah (Dumah [דוּמָה]): “It was a mistake” (ki shegagah hi [כִּי שְׁגָגָה הִיא]), as happened with David (David [דָּוִד]), whom the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), caused to prevail in judgment. “Why should God be angry at your voice?” (Ecclesiastes 5) refers to that voice which he uttered. “And I would destroy the work of thy hands”: that is the holy flesh (besar qodesh [בְּשַׂר קֹדֶשׁ]), the holy covenant (berit qaddisha [בְּרִית קַדִּישָׁא]), which he defiled, being then dragged to Gehenna (Gehinnom [גֵּיהִנֹּם]) by the hand of Dumah (Dumah [דוּמָה]).

14:15 And therefore, “and the firmament declares the work of His hands” (u-ma'aseh yadav maggid ha-raqia' [וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ]) (Psalm 19:2): these are the companions (ḥavrayya [חַבְרַיָּיא]) who have joined themselves to this Bride (kallah [כַּלָּה]) and are the guardians of her enduring covenant (marei qayyama dilah [מָארֵי קַיָּימָא “It proclaims” (maggid [מַגִּיד]) and marks each one in particular. Who is the firmament (ha-raqia' [הָרָקִיעַ])? It is that firmament (ha-raqia' [הָרָקִיעַ]) in which are found the sun, the moon, the stars, and the signs; and this is the Book of Remembrance (sefer zikaron [סֵפֶר זִכָּרוֹן]). It proclaims them, marks them, and inscribes them, so that they may be children of the palace (benei heikhala [בְּנֵי הֵיכָלָא]) and so that their desires may be continually fulfilled.

14:16 “Day by day he makes the word spring forth” (yom le-yom yabbi'a 'omer [יוֹם לְיוֹם יַבִּיעַ אֹמֶר]) (Psalm 19:3): each holy day (yoma qaddisha [יוֹמָא קַדִּישָׁא]), among those superior days of the King (malka [מַלְכָּא]), praise these companions (ḥavrayya [חַבְרַיָּיא]) and repeat that word that each one said to his companion. “Day by day” he makes this saying spring forth and praises it. “And night after night” (ve-laylah le-laylah [וְלַיְלָה לְלַיְלָה]): each degree completed in the night praises one another, according to the knowledge that each receives from their companion; and, in great fullness, they become companions and beloved.

14:17 “There is no speech and there are no words” (ein 'omer ve-ein devarim [אֵין אֹמֶר וְאֵין דְּבָרִים]) (Psalm 19:4), that is, the other words of the world, which are not heard before the holy King (malka qaddisha [מַלְכָּא קַדִּישָׁא]) and which He does not wish to hear. But these words: “Their thread went out through all the earth (be-khol ha-aretz yatsa qavam [בְּכָל הָאָרֶץ יָצָא קַוָּם])” (Psalm 19:5). These words draw a thread between the upper and lower dwellings; firmaments were made from them (reqi'in [רְקִיעִין]), and from them, and from that praise, the earth was made (eretz [אֶרֶץ]). And if you say that these words subsist in a single place, “even to the ends of the earth are their words (u-viq'tseh tivel mileihem [וּבִקְצֵה תֵבֵל מִלֵּיהֶם]).”

14:18 And since firmaments (reqi'in [רְקִיעִין]) were made from them, who dwells in them? He said again: “In them he has set up a tent for the sun (la-shemesh sam ohel bahem [לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם]).” This holy sun (shimsha qaddisha [שִׁמְשָׁא קַדִּישָׁא]) has set up its dwelling place and its tabernacle in them, and with them it has crowned itself.

14:19 And when he dwells in those firmaments (reqi'in [רְקִיעִין]) and is crowned with them, then “he is like a bridegroom coming out of his bridal canopy (ke-ḥatan yotse me-ḥuppato [כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ])” (Psalm 19:6). He rejoices and runs through those firmaments (reqi'in [רְקִיעִין]); he comes out of them, enters and runs into another tower (migdala [מִגְדְּלָא]) elsewhere. “From the ends of the heavens comes its going forth (mi-q'tseh ha-shamayim motsa'o [מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ])” (Psalm 19:7): surely it comes forth and arrives from the upper world (alma 'ila'ah [עָלְמָא עִלָּאָה]), which is the upper end of the heavens. “And its circuit (tequfato [תְּקוּפָתוֹ])”: what is its circuit? It is the lower extremity of the heavens, which is the circuit of the year (tequfat ha-shanah [תְּקוּפַת הַשָּׁנָה]), revolving around all extremities. And it is connected from the heavens to this firmament (raqia' [רְקִיעָא]).

14:20 “And nothing is hidden from its heat” (ve-ein nistar me-ḥammato [וְאֵין נִסְתָּר מֵחַמָּתוֹ]) (Psalm 19:7): nothing is hidden from that circuit and from the circuit of the sun (tequfah de-shimsha [תְּקוּפָה דְשִׁמְשָׁא]) which revolves on all sides. “And nothing is hidden” means: there is no one among all the higher degrees who can hide from it, for all revolve and come to it, and each one of them, without exception, has no one who can hide from it. “From his heat” (me-ḥammato [מֵחַמָּתוֹ]) means: at the moment when he is inflamed and returns to them in complete repentance (tiyuvta shelim [תְּיוּבְתָּא שְׁלִים]). All this praise and all this exaltation proceed from the Torah (orayta [אוֹרַיְיתָא]), as it is written (Psalm 19:8): “The Torah of the Lord is perfect.”

14:21 The Name of the Lord is written here six times (YHWH [ה']), and six verses go from “The heavens declare” to “The Torah of the Lord is perfect.” And, according to this mystery (raza [רָזָא]), it is written “In the beginning (bereshit [בְּרֵאשִׁית])”: here are six letters (‘atvan [אַתְוָן]). “God created the heavens and the earth (bara 'elohim et ha-shamayim ve-et ha-aretz [בָּרָא אֱלֹהִים אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ])”: here are six words (tevin [תֵּיבִין]). The other verses correspond to the six occurrences of the Name of the Lord (YHWH [ה']); six verses correspond to the six letters that are here; six names (shmahan [שְׁמָהָן]) correspond to the six words that are here.

14:22 While they were seated, Rabbi El'azar (Ribbi El'azar [רִבִּי אֶלְעָזָר]), his son, and Rabbi Abba (Ribbi Abba [רִבִּי אַבָּא]) entered. He said to them, “Surely the countenance of the Shekhinah (anpei shekhinta [אַנְפֵּי שְׁכִינְתָּא]) is present; therefore I call you Peni'el (Peni'el [פְּנִיאֵל]), for you have seen the face of the Shekhinah (shekhinta [שְׁכִינְתָּא]) face to face. And now that you know and it has been revealed to you the verse of Benayahu, son of Yehoyada (Benayahu ben Yehoyada [בְּנָיָהוּ בֶּן יְהוֹיָדָע]), surely it is a word concerning the Holy Ancient One (Atiqa Qaddisha [עַתִּיקָא קַדִּישָׁא]), and also the verse that follows it; and they spoke of Him who is hidden above all things.”

14:23 And this verse is found elsewhere explained in the same way. He opened the exposition and said (1 Chronicles 11): “And he struck down the Egyptian man, a man of measure, five cubits.” All this is one mystery (raza [רָזָא]). This Egyptian (Mitsri [מִצְרִי]) is the one who is known, of whom it is written (Exodus 11:3): “Very great in the land of Egypt, in the sight of the servants...”; great and precious, as that elder revealed.

14:24 And this verse was spoken in the heavenly Academy (metivta 'ila'ah [מְתִיבְתָּא עִלָּאָה]). “Man of measure” (ish middah [אִישׁ מִדָּה]) is all one; “man of appearance” (ish mar'eh [אִישׁ מַרְאֶה]) and “man of measure” (ish middah [אִישׁ מִדָּה]) are all one, because he is Shabbat (shabbat [שַׁבָּת]) and limit (teḥuma [תְּחוּמָא]). As it is written (Numbers 35:5): “And you shall measure from outside the city”; and it is also written (Leviticus 19:35): “You shall not commit injustice in judgment, in the measure.” Therefore, he is called a man of measure (ish middah [אִישׁ מִדָּה]). And he truly is a man of measure (ish middah [אִישׁ מִדָּה]): his length goes from one end of the world to the other end of the world. So was Adam, the First (Adam ha-Rishon [אָדָם הָרִאשׁוֹן]). And, if you say: but it is written “five cubits,” those five cubits went from one end of the world to the other.

14:25 “And in the Egyptian’s hand was a spear” (1 Chronicles 11:23); as it is said: “like the weaver’s heddle (ki-menor orgim [כִּמְנוֹר אֹרְגִים])”. This is the staff of God (matteh ha-'elohim [מַטֵּה הָאֱלֹהִים]) that was in his hand, engraved with the Name engraved and made explicit (shema gelifa mefarash [שְׁמָא גְלִיפָא מְפָרַשׁ]), in the splendor of the combinations of letters (tserufei 'atvan [צֵרוּפֵי אַתְוָן]), which Betsal'el (Betsal'el [בְּצַלְאֵל]) and his Academy engraved; And for this reason he is called a weaver ('oreg [אוֹרֵג]), as it is written (Exodus 35:35): “He filled them...” craftsman, inventor of works, embroiderer... and weaver. And that staff made the Name shine forth engraved on all sides, by the luminosity of the wise men who engraved the explicit Name (shema mefarash [שְׁמָא מְפָרַשׁ]) in forty-two forms ('arba'in u-trein gavnei [אַרְבְּעִין וּתְרֵין גַּוְונֵי]). And the verse, from here on, is as he said; blessed is his portion.

14:26 Remain seated, precious ones (yaqqirin [יַקִּירִין]), remain seated, and let us renew the adornment of the Bride (tiqqun de-kallah [תִּקּוּן דְכַלָּה]) tonight. For whoever associates with Her tonight will be guarded above and below throughout that year, and will pass through the year in peace (be-shalam [בִּשְׁלָם]). Concerning them it is written: “The angel of the Lord encamps around those who fear him, and delivers them; taste and see that the Lord is good.”

CHAPTER 15

(Vilna 9a)

15:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened the exposition and said: “In the beginning God ('elohim [אֱלֹהִים]) created.” This verse requires contemplation, for whoever says that there is another god (elah aḥara [אֱלָהָא אָחֳרָא]) will be cut off from the worlds. As it is said (Jeremiah 10:11): “Thus you shall say to them: ‘The gods (‘elahayya [אֱלָהַיָּא]) who did not make the heavens and the earth shall perish from the earth and from under these heavens.’” For there is no other God ('elah [אֱלָהָא]) but the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), He alone.

15:2 (Vilna 9b) And this verse is in Aramaic translation (targum [תַּרְגּוּם]), except for the final word of the verse. If you say that this is because the holy angels (mal'akhin qaddishin [מַלְאָכִין קַדִּישִׁין]) do not pay attention to the Aramaic translation (targum [תַּרְגּוּם]) nor do they know it, then it would be fitting to say such a word in the holy language (lishshna qaddisha [לִישְׁנָא קַדִּישָׁא]), so that the holy angels might hear it and be led to give approval to it. But surely, for this reason it is written in Aramaic translation (targum [תַּרְגּוּם]): so that the holy angels may not look upon her nor envy man to the point of doing him harm. For, in this verse, they are included, since they are also called gods ('elohim [אֱלֹהִים]) and fall within the scope of gods ('elohim [אֱלֹהִים]); and yet they did not make the heavens nor the Arqa ('Arqa [אַרְקָא]).

15:3 And what about Arqa ('Arqa [אַרְקָא])? It should say land ('ar'a [אַרְעָא]). But Arqa ('Arqa [אַרְקָא]) is one of those seven lower lands. And in that place are the descendants of Cain (Qayin [קַיִן]). After he was banished from the face of the earth, he went down there, fathered offspring, and there he was confused, knowing nothing. And it is a double land (ar'a kefila [אַרְעָא כְּפֵילָא]), doubled of darkness (ḥashokha [חֲשׁוֹכָא]) and light (nehora [נְהוֹרָא]).

15:4 And there are two rulers (memannan [מְמַנָּן]) who exercise dominion: one rules in darkness (ḥashokha [חֲשׁוֹכָא]) and the other in light (nehora [נְהוֹרָא]); and there is mutual accusation between them. When Cain (Qayin [קַיִן]) descended there, they joined together and made peace as one. And all recognized that they were descendants of Cain (Qayin [קַיִן]). Therefore they have two heads, like two serpents; but when that light (nehora [נְהוֹרָא]) prevails, its power triumphs and overcomes the other. And so, those who belonged to darkness were included in the light, and became one.

15:5 These two rulers (memannan [מְמַנָּן]) are Afrira (Afrira [עַפְרִירָא]) and Qastimon (Qastimon [קַסְטִימוֹן]). And their form (diyoqna [דִּיּוֹקְנָא]) is like the form (diyoqna [דִּיּוֹקְנָא]) of the holy angels, with six wings. One has the form of an ox (tora [תוֹרָא]), and the other the form of an eagle (nishra [נִשְׁרָא]); and when they unite, the form of a man (adam [אָדָם]) is formed in them.

15:6 When they are in darkness (ḥashokha [חֲשׁוֹכָא]), they transform into the form of a two-headed serpent (naḥash [נָחָשׁ]), move like a serpent, fly through the abyss (tehoma [תְּהוֹמָא]) and bathe in the Great Sea (yamma rabba [יַמָּא רַבָּא]). When they reach the chains of Azza ('Azza [עַזָּא]) and Azael ('Aza'el [עֲזָאֵל]), they stir them up and awaken them; then they leap into the mountains of darkness, thinking that the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), wishes to call them to judgment (dina [דִּינָא]).

15:7 And these two rulers (memannan [מְמַנָּן]) swim in the Great Sea (yamma rabba [יַמָּא רַבָּא]) and from there take flight; and, at night, they go to Na'amah (Na'amah [נַעֲמָה]), the mother of demons ('imhon de-shedin [אִמְהוֹן דְּשֵׁדִין]), behind whom the first mighty ones went astray. They attempt to approach her; but she leaps sixty thousand parasangas, and makes herself in many figures before the sons of men, so that men may go astray after her.

15:8 And these two rulers (memannan [מְמַנָּן]) take flight and travel throughout the entire world, then return to their place. And they awaken those descendants of Cain (Qayin [קַיִן]) with a spirit of evil inclinations (yitsrin bishin [יִצְרִין בִּישִׁין]), to generate descendants.

15:9 The heavens that rule there are not like these. And the earth does not produce, by their strength, seed or harvest like this; nor are such productions renewed until after many years and times. And those gods ('elahayya [אֱלָהַיָּא]) who did not make the heavens and the Arqa ('Arqa [אַרְקָא]) will perish from the upper land of Tevel (Tevel [תֵּבֵל]), so that they do not rule over it, nor wander about on it, nor cause the children of men to become unclean by nocturnal emission (miqreh leilya [מִקְרֵה לֵילְיָא]). And therefore they will perish from the earth and from under those heavens which were made by the Name of These things (elleh [אֵלֶּה]), as it was said.

15:10 Therefore, this verse is in Aramaic translation (targum [תַּרְגּוּם]), so that the higher angels do not judge that it speaks of them and do not raise an accusation against us. And therefore, the mystery of These things (elleh [אֵלֶּה]), as has already been explained, is a holy word (millah qaddisha [מִלָּה קַדִּישָׁא]) that does not change in the Aramaic translation (targum [תַּרְגּוּם]).

CHAPTER 16

(Vilna 9b)

16:1 (Vilna 10a) Rabbi El'azar [רִבִּי אֶלְעָזָר] said to him: “This verse that is written (Jeremiah 10:7): 'Who will not fear you, King of the nations (melekh ha-goyim [מֶלֶךְ הַגּוֹיִם]), for it is fitting for you?' What praise is this?” He replied, “El'azar, my son, this verse has already been said in many places; however, it is certainly not so. For it is written (Jeremiah 10:7): 'for among all the wise men of the nations and in all their kingdoms there is none like You.' This gives occasion to the mouths of the guilty, who think that the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), does not know their thoughts and thoughts; therefore, it is necessary to make manifest their folly. Hosts and camps do not approach Him nor know His place.”

16:2 “And furthermore, you say, ‘And there has not arisen a prophet in Israel like Moses’ (Deuteronomy 34:10). He has not arisen in Israel, but he has arisen among the nations of the world. So also I will say: among all the wise men of the nations there is none like Him, but among the wise men of Israel there is. If this is so, a god ('elaha [אֱלָהָא]) who has his equal among the wise men of Israel is not the supreme Ruler ('ila'ah shallita [עִלָּאָה שַׁלִּיטָא]). Consider the verse and you will see that I have spoken accurately.”

16:3 I said to him, “You have spoken well. Who gives life to the dead but the Holy One, blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), He alone? Elijah (Eliyyahu [אֵלִיָּהוּ]) and Elisha (Elisha' [אֱלִישָׁע]) came and restored life to the dead. Who sends down rain (geshamim [גְּשָׁמִים]) but the Holy One, blessed be He (qudsha berikh hu [קוּדְשָׁא He alone came, and the heavens and the earth were established by his prayer. He alone made the heavens and the earth.

16:4 “Who rules the sun (shimsha [שִׁמְשָׁא]), if not the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא])? Yehoshua [יְהוֹשֻׁעַ] came, silenced it, and commanded it to stand still in its place, and it remained silent, as it is written (Joshua 10:13): 'And the sun stood still, and the moon stopped.' The Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), decrees judgment.” (gezar din [גְּזַר דִּין]); [מֹשֶׁה]) decreed sentence (gezar din [גְּזַר דִּין]), and it was fulfilled. And, furthermore, the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), decrees decrees, and the righteous of Israel (tsaddiqayya de-Yisra'el [צַדִּיקַיָּא דְיִשְׂרָאֵל]) nullify them, as it is written (2 Samuel 23:3): 'The righteous (tsaddiq [צַדִּיק]) rule in the fear of God (yir'at 'elohim [יִרְאַת אֱלֹהִים]).' And, moreover, He commanded them to truly walk in His ways, to resemble Him in all things. [יוֹסֵי קְטִינָאָה]). And he learned much Torah (orayta [אוֹרַיְיתָא]) and came to be counted among the wise and righteous of that place.”

16:5 Now it is necessary to contemplate the verse. Behold, it is written (Isaiah 40:17): 'All nations are as nothing before Him'. What addition is there here? Rather: 'Who will not fear You, King of the nations (melekh ha-goyim [מֶלֶךְ הַגּוֹיִם])? Is He King of the nations and not King of Israel (melekh Yisra'el [מֶלֶךְ יִשְׂרָאֵל])? Before, everywhere, the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), wants to be praised in Israel (Yisra'el [יִשְׂרָאֵל]) and is called upon only in relation to Israel (Yisra'el [יִשְׂרָאֵל]), as it is written: 'God of Israel' (Elohei Yisra'el [אֱלֹהֵי יִשְׂרָאֵל]), 'God of the Hebrews' (Elohei ha-'ivrim [אֱלֹהֵי הָעִבְרִים]) (Exodus 5:3); and it is also written (Isaiah 44:6): 'Thus says the Lord, the King of Israel': King of Israel, indeed. The nations of the world said: 'We have another patron (patron aḥaran [פַּטְרוֹן אָחֳרָן]) in heaven, for your King rules only over you, and not over us.'

16:6 Then comes the verse and says: 'Who will not fear You, King of the nations (melekh ha-goyim [מֶלֶךְ הַגּוֹיִם])?' [That is]: superior King (malka 'ila'ah [מַלְכָּא עִלָּאָה]), to subdue them, strike them, and execute His will upon them. 'For it is fitting for You': it is fitting that You be feared above and below. 'For among all the wise men of the nations': these are the great rulers established over them. 'And in all their kingdoms': in that superior kingdom; for there are four ruling kingdoms on high, and they govern, by His will, all the other peoples. And despite all this, there is no one among them who does even the slightest thing except according to what He commands them, as it is written (Daniel 4:32): 'And He does according to His will with the army of heaven and the inhabitants of the earth.' The wise men of the nations are those governors and magnates on high, from whom their wisdom proceeds. 'And in all their kingdoms': the kingdom that rules, as has been said. And this is the verse according to its literal meaning.

16:7 But as for the words 'among all the wise men of the nations and in all their kingdoms,' I have found this explanation in the books of the ancients: Although these camps and hosts, even though charged with the things of the world, have received orders, and each has been commanded to perform his function, who among them could do as You do? For You are renowned in sublimity and renowned in Your works above them all. This is the meaning of 'there is none like Thee, O Lord': who is the Hidden Holy One (seventh qaddisha [סְתִימָאָה קַדִּישָׁא]) who can act and become like Thee, above and below, and be like Thee in all the work of the holy King (malka qaddisha [מַלְכָּא קַדִּישָׁא]), [in the work of] heavens and earth? But of them it is said: 'they are tohu, and their precious things are of no use'; of the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), it is written: 'In the beginning God created...'; but of their kingdoms it is written: 'and the land was tohu va-vohu (tohu va-vohu [תֹהוּ וָבֹהוּ]).'

16:8 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] said to the companions (ḥavrayya [חַבְרַיָּיא]): “Children of this marriage (benei hillula da [בְּנֵי] הִלּוּלָא דָא]), let each of you adorn the Bride (kallah [כַּלָּה]) with an adornment (qishshuta [קִשּׁוּטָא]).” And he said to Rabbi El'azar [רִבִּי אֶלְעָזָר], his son: “El'azar, offer a gift to the Bride (kallah [כַּלָּה]), for tomorrow the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), will behold her when she enters under the bridal canopy (ḥuppah [חוּפָּה]), amidst those songs and praises that the members of the palace (benei heikhala [בְּנֵי הֵיכָלָא]) have given her, to appear before Him.”

CHAPTER 17

(Villna 10a)

17:1 Rabbi El'azar [רִבִּי אֶלְעָזָר] opened the exposition and said (Song of Songs 3:6): “Who is this (mi zot [מִי זֹאת]) coming up from the desert (midbar [מִדְבָּר])?...” “Who is this” (mi zot [מִי זֹאת]) is the synthesis of two holinesses (qiddushin [קִדּוּשִׁין]), of two worlds in one union and one bond. “Go up” (olah [עוֹלָה]), truly, to become Holy of Holies (qodesh qodashim [קֹדֶשׁ קָדָשִׁים]); for the Holy of Holies (qodesh qodashim [קֹדֶשׁ קָדָשִׁים]) is the One (mi [מִ"י]), and He is united with This One (zot [זֹאת]), in order that She (zot [זֹאת]) may be elevated (olah [עוֹלָה]), for she is Holy of Holies (qodesh qodashim [קֹדֶשׁ קָדָשִׁים]). [מִדְבָּר]) she inherited to become Bride (kallah [כַלָּה]) and enter under the bridal canopy (ḥuppah [חוּפָּה]).

17:2 (Vilna 10b) Moreover, from the desert (midbar [מִדְבָּר]) she ascends, as it is said (Song of Songs 4:3): “and your speech is beautiful.” In that desert (midbar [מִדְבָּר]) of the murmur of lips she ascends. And we learn: what does it mean that it is written (1 Samuel 4:8): “Those mighty gods; אלה הם האלהים who struck Egypt with every kind of plague in the desert”? Did all that the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), did to them occur in the desert? Now, it occurred in an inhabited place. Rather, “in the desert” (ba-midbar [בַּמִּדְבָּר]) means: in speech (be-dibbura [בְּדִבּוּרָא]), as it is said (Song of Solomon 4:3): “and your speech is beautiful,” and it is also written (Psalm 75:7): “from the desert of mountains.” Thus also “ascends from the desert” means: from the desert, certainly. Through that word from her mouth she ascends, enters between the wings of the Mother (gadfei de-imma [גַּדְפֵי דְאִמָּא]), and then, through speech (dibbura [דִּבּוּרָא]), descends and rests upon the heads of the holy people.

17:3 How does it ascend by means of speech (dibbura [דִּבּוּרָא])? For, firstly, when a man rises in the morning, he must bless his Lord by opening his eyes. How should you bless him? Thus did the pious of old (ḥasidei qadma'ei [חֲסִידֵי קַדְמָאֵי]): they placed a vessel of water before them (natla de-mayya [נַטְלָא דְמַיָּיא]); And when they awoke during the night, they washed their hands, got up, applied themselves to the Torah (orayta [אוֹרַיְיתָא]) and blessed upon its reading (etc.). The rooster crows, and then it is precisely midnight (palgut leilya [פַּלְגוּת לֵילְיָא]); And then the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), is with the righteous (tsaddiqayya [צַדִּיקַיָּיא]) in the Garden of Eden (ginta de-'eden [גִּנְתָּא דְעֵדֶן]). And it is forbidden to bless with unclean and stained hands; and so it is at all times.

17:4 For when a man sleeps, his spirit departs from him. And when his spirit departs from him, an unclean spirit (ruḥa mesa'ava [רוּחָא מְסָאֲבָא]) appears and rests on his hands, making them unclean; therefore it is forbidden to bless with them without ablution (netila [נְטִילָא]). And if you say, "If so, during the day, when he is not asleep and his spirit does not depart from him, and the unclean spirit (ruḥa mesa'ava [רוּחָא מְסָאֲבָא]) does not rest upon him," even then, when he enters the latrine (beit ha-kisse [בֵּית הַכִּסֵּא]), he must not bless or read from the Torah (orayta [אוֹרַיְיתָא]) even a single word, until he washes his hands. And if you say that it is because they are unclean, that is not so. In what, then, did they become unclean?

17:5 Woe to the children of the world, who do not understand and do not know the glory of their Lord, nor do they know on what the world subsists. There is a certain spirit in every latrine (beit ha-kisse [בֵּית הַכִּסֵּא]) of the world, which dwells there, delights in that filth and uncleanness, and immediately comes to rest on those fingers (etsbe'an [אֶצְבְּעָן]) of man's hands.

CHAPTER 18

(Vilna 10b)

18:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened the exposition and said: Whoever rejoices in those solemnities (mo'adayya [מוֹעֲדַיָּיא]) and does not give his portion to the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), that evil-eyed man (ra' 'ayin [רַע עַיִן]), Satan (satan [שָׂטָן]) hates him, accuses him, and removes him from the world; and anguish upon anguish (aqu 'al aqu [עָקוּ עַל עָקוּ]) brings upon him.

18:2 The portion of the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), consists in making the poor happy (miskenei [מִסְכְּנֵי]) according to what he is able to do. For in these days the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), comes to see His broken vessels (manin tevirin [מָאנִין תְּבִירִין]); He approaches them, sees that they have nothing to rejoice about, and weeps for them. He ascends to a high place and intends to devastate the world.

18:3 The sons of the Academy (benei metivta [בְּנֵי מְתִיבְתָּא]) came before Him and said: “Lord of the World, Merciful and Clement (raḥum ve-ḥannun [רַחוּם וְחַנּוּן]) You are called; may Your mercies be poured out upon Your children.” He said to them: “Do the children of the world not know that I made the world only upon Goodness (ḥesed [חֶסֶד]), as it is written (Psalm 89:3): ‘I said, “The world shall be built upon goodness”; and upon this the world stands?’” The higher angels (mal'akhei 'ila'ei [מַלְאֲכֵי עִלָּאֵי]) said before Him: “Lord of the World, behold a certain man who eats, is satisfied, and can show kindness (tivu [טִיבוּ]) to the poor, but gives them nothing.” Then that Accuser (meqatrega [מְקַטְרְגָא]) comes, asks permission, and pursues this man.

18:4 Who is greater in the world than Abraham (Avraham [אַבְרָהָם]), who showed kindness (tivu [טִיבוּ]) to all creatures (beriyyin [בִּרְיָין])? On the day you held a feast (mishteya [מִשְׁתְּיָיא]), which is written (Genesis 21:8)? “The child grew and was weaned; and Abraham held a great feast on the day Isaac (Yitsḥaq [יִצְחָק]) was weaned.” Abraham (Avraham [אַבְרָהָם]) held a banquet and invited all the great men of his generation to that meal. And we learn: at every joyful banquet (se'udata de-ḥedva [סְעוּדָתָא דְחֶדְוָה]), the Accuser (meqatrega [מְקַטְרְגָא]) goes and sees if that man has shown kindness to the poor, and if there are poor people in the house. If so, the Accuser (meqatrega [מְקַטְרְגָא]) departs from that house and does not enter there; but if not, he enters there. And when he sees the tumultuous mixture of joy (irbuvya de-ḥedva [עִרְבּוּבְיָא דְחֶדְוָה]) without the poor and without the kindness previously shown to the poor, he rises to the heights and accuses him.

18:5 (Vilna 11a) When Abraham (Avraham [אַבְרָהָם]) invited the nobles of his generation, the Accuser (meqatrega [מְקַטְרְגָא]) came down and stood at the gate disguised as a poor man (miskena [מִסְכְּנָא]); and no one paid attention to him. Abraham (Avraham [אַבְרָהָם]) served those kings and nobles. Sarah (Sarah [שָׂרָה]) nursed all their children, because they did not believe when she gave birth; instead, they said, “It is an abandoned child, and was brought from the marketplace.” Therefore they came with their children, and Sarah (שָׂרָה) took them and nursed them before them. This is what is written (Genesis 21:7): ​​“Who would have said to Abraham that Sarah would nurse children?” Children, certainly. And that Accuser (מְקַטְרְגָא) remained at the door. Sarah (שָׂרָה) said: “God has made me laugh.” Immediately that Accuser (meqatrega [מְקַטְרְגָא]) went up to the presence of the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), and said to Him: “Lord of the World, You said: Abraham is My beloved; and behold, Abraham made a feast and gave nothing to You, nor to the poor, and did not offer before You even a dove.

18:6 The Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), said to him: “Who is there in the world like Abraham (Avraham [אַבְרָהָם])?” But he did not move from there until he had disturbed all that joy (ḥedva [חֶדְוָה]); And the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), ordained that Isaac (Yitsḥaq [יִצְחָק]) be offered as a sacrifice (qorbana [קָרְבְּנָא]), and it was decreed upon Sarah (Sarah [שָׂרָה]) that she should die because of the affliction of her son. All that pain was caused by this: nothing was given to the poor (miskenei [מִסְכְּנֵי]).

CHAPTER 19

(Vilna 11a)

19:1 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened the exposition and said: What does it mean that it is written (Isaiah 38:2): “And Hezekiah (Ḥizqiyyahu [חִזְקִיָּהוּ]) turned his face to the wall and you prayed to the Lord”? Come and see how powerful is the strength of the Torah (orayta [אוֹרַיְיתָא]) and how exalted it is above all. For whoever engages in Torah (orayta [אוֹרַיְיתָא]) does not fear superiors or inferiors, nor does he fear the evil afflictions of this world, because he is attached to the Tree of Life (ilana de-ḥayyei [אִילָנָא דְחַיֵּי]) and learns from it every day.

19:2 For the Torah (orayta [אוֹרַיְיתָא]) teaches man to walk in the way of truth (oraḥ qeshot [אֹרַח קְשׁוֹט]). It teaches him counsel on how to present himself before his Lord to revoke that decree. For although it was decreed concerning him that such a decree should not be revoked, it is immediately revoked and removed from him, and does not rest upon man in this world. Therefore, man must devote himself to the Torah (orayta [אוֹרַיְיתָא]) day and night and not depart from it. This is what is written (Joshua 1:8): “And you shall meditate on it day and night.” And if you turn away from the Torah (orayta [אוֹרַיְיתָא]) or separate yourself from it, it is as if you were separating yourself from the Tree of Life (ilana de-ḥayyei [אִילָנָא דְחַיֵּי]).

19:3 Come and see: this is the advice for man. When he goes up to his bed at night, he should receive the higher Kingdom (malkhuta dil'eila [מַלְכוּתָא דִּלְעֵילָא]) with an upright heart, and go forth to deliver before Him the deposit of his soul (piqdona de-nafshei [פִּקְדוֹנָא דְּנַפְשֵׁיהּ]) (Bereshit [בראשית] 19b). And immediately he is freed from all evil diseases and all evil spirits, and they have no dominion over him.

19:4 And in the morning, when he rises from his bed, he must bless his Lord, enter His house, and prostrate himself before His temple with great fear; then he will make his prayer and take counsel from those holy Patriarchs (avahan qaddishin [אֲבָהָן קַדִּישִׁין]), as it is written (Psalm 5:8): “But I, by the abundance of Your goodness, will enter Your house; I will prostrate myself toward Your holy temple, in Your fear.”

19:5 Thus they ordained it: a man must not enter the synagogue (bei kenishta [בֵּי כְּנִישְׁתָּא]) except after first consulting with Abraham (Avraham [אַבְרָהָם]), Isaac (Yitsḥaq [יִצְחָק]) and Jacob (Ya'aqov [יַעֲקֹב]), because they were the ones who instituted prayer before the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]). This is what is written: “But I, through the abundance of Your goodness, will enter Your house,” this is Abraham (Avraham [אַבְרָהָם]); “I will bow down toward Your holy temple,” this is Isaac (Yitsḥaq [יִצְחָק]); “in Your fear,” this is Jacob (Ya’aqov [יַעֲקֹב]). And it is necessary to include them in the beginning; only then will he enter the synagogue (bei kenishta [בֵּי כְּנִישְׁתָּא]) and offer his prayer. Then it is written (Isaiah 49:3): “And He said to me, ‘You are My servant, Israel, in whom I will glory.’”

CHAPTER 20

(Vilna 11a)

20:1 Rabbi Pinḥas [רִבִּי פִּינְחָס] used to be in the presence of Rabbi Reḥumai [רִבִּי רְחוּמָאִי], along the shore of the Sea of ​​Ginosar. This was a great man and advanced in years, and his eyes had ceased to see. He said to Rabbi Pinḥas [רִבִּי פִּינְחָס]: “I have certainly heard that Yoḥai [יוֹחָאִי], our companion, has a pearl, a precious stone (margalit even tava [מַרְגָּלִית אֶבֶן טָבָא]); and I have beheld the light of that pearl, which shines forth like the brightness of the sun from within its husk and illuminates the whole world.”

20:2 And that light remains from heaven to earth and illuminates the whole world, until the Ancient of Days (Atiq Yomin [עַתִּיק יוֹמִין]) sits and takes His seat on the throne, as is fitting. And all that light is included in your house. And from the light that is included in your house comes a faint and small radiance, which pours out and illuminates the whole world. Blessed is your portion. Go forth, my son, go forth; go after that pearl that illuminates the world, for the hour has come to you.”

20:3 He went out from his presence and prepared to embark in that boat, having two men with him. He saw two birds coming and flying over the sea. He raised his voice to them and said, “Birds, birds, you who fly over the sea, have you seen the place where Bar Yoḥai [בַּר יוֹחָאִי] is?” He waited a little while and said, “Birds, birds, go and bring me word.” They flew away and departed; they entered the sea and continued on their way.

20:4 (Vilna 11b) Before he left, behold, those birds came; and in the beak of one of them was a letter (pitqa [פִּתְקָא]), and in it was written that Bar Yoḥai [בַּר יוֹחָאִי] had come out of the cave, he and Rabbi El'azar [רִבִּי אֶלְעָזָר], his son. He went to him and found him distraught, his body covered in sores. He wept with him and said, “Woe is me, that I saw you like this.” He replied, “Blessed is my lot, for you saw me like this; for if you had not seen me like this, I would not be like this.” Rabbi Shim'on [רִבִּי שִׁמְעוֹן] opened the exposition on the Precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]) and said: “The precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]) may the Holy One, Blessed Be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), gave to Israel, they are all written in Torah (orayta [אוֹרַיְיתָא]) in general form.”

CHAPTER 21

(Vilna 11b)

21:1 “In the beginning” (bereshit [בְּרִאשִׁית]), “created Elohim” (bara ‘elohim [בָּרָא אֱלֹהִים]). This is the first precept (piqquda qadma'ah [פִּקּוּדָא קַדְמָאָה]) of all. And this precept is called the fear of the Lord (yir'at YHWH [יִרְאַת ה']), which is called the beginning (reishit [רֵאשִׁית]), as it is written (Psalm 111:10): “The beginning of wisdom is the fear of the Lord,” and also (Proverbs 1:7): ​​“The fear of the Lord is the beginning of knowledge.” For this word is called the beginning (reishit [רֵאשִׁית]). And this is the door (tar'a [תַּרְעָא]) to enter into faith (meheimenuta [מְהֵימְנוּתָא]); and upon this precept the whole world subsists.

21:2 Fear (yir'ah [יִרְאָה]) is divided into three aspects. Two of them are unfounded, and one is the essence of fear (yir'ah [יִרְאָה]). There is a man who fears the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), so that his children may live and not die, or because he fears punishment on his body or on his possessions; and therefore he fears Him continually. However, it is observed that this fear, by which he fears the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), does not equate to the principle. There is another man who fears the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), because he fears the punishment of the world to come and the punishment of Gehenna (Gehinnom [גֵיהִנֹּם]). These two are neither the essence of fear (yir'ah [יִרְאָה]) nor its root.

21:3 The fear (yir'ah [יִרְאָה]) that is the essence consists in man fearing his Lord, because He is great and sovereign, the root and foundation of all worlds, and everything before Him is considered as nothing, as it was said (Daniel 4:32): “and all the inhabitants of the earth are considered as nothing.” And it is fitting to fix His will in that place called fear (yir'ah [יִרְאָה]).

21:4 Rabbi Shimon [רִבִּי שִׁמְעוֹן] wept and said: “Woe to me if I tell; woe to me if I do not tell. If I tell, the wicked will know how to serve their Lord; and if I do not tell, my companions will lose this word.” In the place where holy fear (yir'ah qaddisha [יִרְאָה קַדִּישָׁא]) dwells, below there is an evil fear (yir'ah ra'ah [יִרְאָה רָעָה]), which scourges, smites and accuses, and it is a whip (retzu'ah [רְצוּעָה]) to flog the guilty.

21:5 And whoever fears because of the punishment of whippings (malqiyyuta [מַלְקְיוּתָא]) and accusation (qitruga [קִטְרוּגָא]), as has been said, does not have that fear of the Lord (yir'at YHWH [יִרְאַת ה']) which is called the fear of the Lord unto life. Rather, what rests upon him is that evil fear (yir'ah ra'ah [יִרְאָה רָעָה]). Thus it appears that this whip (retzu'ah [רְצוּעָה]), evil fear (yir'ah ra'ah [יִרְאָה רָעָה]), and not the fear of the Lord (yir'at YHWH [יִרְאַת ה']) rests upon him.

21:6 Therefore, the place called the fear of the Lord (yir'at YHWH [יִרְאַת ה']) is called the beginning of knowledge (reishit da'at [רֵאשִׁית דַּעַת]). And therefore, this precept is included here. And this is the beginning and foundation of all other precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]). Whoever keeps this fear (yir'ah [יִרְאָה]) keeps everything; whoever does not keep this fear (yir'ah [יִרְאָה]) does not keep the precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]), because this is the gateway to everything.

21:7 And therefore it is written: “In the beginning” (bereshit [בְּרֵאשִׁית]), which is fear (yir’ah [יִרְאָה]), “created Elohim (‘elohim [אֱלֹהִים]) the heavens and the earth.” For whoever transgresses this transgresses the precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]). And the punishment of him who transgresses this is that this evil fear (yir'ah ra'ah [יִרְאָה רָעָה]), this whip (retzu'ah [רְצוּעָה]), strikes him. And this is the sense of: “and the earth was Tohu and Bohu (tohu va-vohu [תֹהוּ וָבֹהוּ]), and darkness (ḥoshekh [חֹשֶׁךְ]) on the face of the deep (tehom [תְהוֹם]), and the spirit (ruaḥ [רוּחַ]) of Elohim ('elohim [אֱלֹהִים]).” Here are four punishments to inflict on the guilty.

21:8 Tohu (tohu [תֹּהוּ]) is strangulation (ḥeneq [חֶנֶק]), as it is written (Isaiah 35): “line of Tohu” (qav tohu [קַו תֹּהוּ]) and (Zechariah 2:5): “measuring line” (ḥevel middah [חֶבֶל מִדָּה]). Bohu (bohu [בֹּהוּ]) is stoning (seqilah [סְקִילָה]): stones thrown and sunk into the Great Abyss (tehoma rabba [תְּהוֹמָא רַבָּא]) to punish the guilty. And darkness (ḥoshekh [חֹשֶׁךְ]) is burning (serefah [שְׂרֵיפָה]), as it is written (Deuteronomy 5:20): “when you heard the voice from the midst of darkness”, and also (Deuteronomy 4:11): “and the mountain burned with fire to the heart of the heavens, darkness...”. And this is the vehement fire that rests upon the heads of the guilty to consume them.

21:9 And the spirit (ruaḥ [רוּחַ]) is death by the sword (hereg be-sayyif [הֶרֶג בְּסַיָּיף]). A tempestuous wind (ruaḥ se'arah [רוּחַ סְעָרָה]) is a sharp sword, burning within it, as it is said (Genesis 3:24): “and the flame of the sword that revolves” (lahat haḥerev ha-mithappekhet [לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת]), and this is called spirit (ruaḥ [רוּחַ]). This is the punishment for those who transgress the precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]). And, after fear (yir'ah [יִרְאָה]), the principle (reishit [רֵאשִׁית]), which is the synthesis of everything, from here on come the other precepts of the Torah (piqqudei orayta [פִּקּוּדֵי אוֹרַיְיתָא]).

CHAPTER 22

(Vilna 11b)

22:1 The second precept (piqquda tinyana [פִּקּוּדָא תִּנְיָינָא]) is this precept. For the precept of fear (piqquda de-yir'ah [פִּקּוּדָא דְיִרְאָה]) is united in it and never departs from it. And it is love (ahavah [אַהֲבָה]): that man should love his Lord with complete love (reḥimu shelim [רְחִימוּ שְׁלִים]). And what is complete love (reḥimu shelim [רְחִימוּ שְׁלִים])? This is the great love (ahavah rabbah [אַהֲבָה רַבָּה]), as it is written (Genesis 17:1): “Walk before Me and be blameless,” that is, blameless in love. And this is the meaning of: “And Elohim said, ‘Let there be light’”; This is the love of perfection (reḥimu shelimuta [רְחִימוּ שְׁלֵימוּתָא]), called (Peqqudei [פקודי] 254b) great love (ahavah rabbah [אַהֲבָה רַבָּה]). And here is the precept that man should love his Lord as is fitting.

22:2 (Vilna 12a) Rabbi El'azar [רִבִּי אֶלְעָזָר] said: “Father, I have heard what concerns love in its integrity.” He said to him: “Say, my son, before Rabbi Pinḥas [רִבִּי פִּינְחָס], for he is firm in this degree.” Rabbi El'azar [רִבִּי אֶלְעָזָר] said: “Great love (ahavah rabbah [אַהֲבָה רַבָּה]) is precisely perfect love (ahavah sheleimta [אַהֲבָה שְׁלֵימְתָּא]) perfectly two-sided;

22:3 And so we learn that love (ahavah [אַהֲבָה]), the love of the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), is explained from two sides. There are those who love Him because He possesses wealth, length of days, children around Him, dominion over enemies, and His ways prosper; and, because of this, they love Him. But if all this were reversed for such a man, and the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), brought down upon him the wheel of severe judgment (dina qashya [דִּינָא קַשְׁיָא]), he would hate Him and not love Him at all. Therefore, such love is not love that has any foundation.

22:4 The love (reḥimu [רְחִימוּ]) that is called complete is that which subsists on two sides, both in judgment (din [דִּין]) and in good (tivu [טִיבוּ]). And the rectification of your ways consists in loving your Lord, as we have taught, even if He takes your soul. This is the complete love (reḥimu shelim [רְחִימוּ שְׁלִים]) that subsists on two sides (17b). And therefore the light of the Work of Creation (ma'aseh vereshit [מַעֲשֵׂה בְרֵאשִׁית]) went forth, and then it was hidden. When it was hidden, the severe judgment came forth (dina qashya [דִּינָא קַשְׁיָא]), and the two sides were included as one, so that there might be this perfection: love as it should be.

22:5 Rabbi Shim'on [רִבִּי שִׁמְעוֹן] picked him up and kissed him. Rabbi Pinḥas [רִבִּי פִּינְחָס] came, kissed him, blessed him, and said: “Truly, the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), sent me here.” Rabbi El'azar [רִבִּי אֶלְעָזָר] said: “Certainly, fear (yir'ah [יִרְאָה]) must not be forgotten in any precept; How much more so in this precept, where fear (yir'ah [יִרְאָה]) is necessary to adhere to this love. How is this adherence achieved? Love (ahavah [אַהֲבָה]) is on one side in good, as has been said, when He grants wealth, good, longevity, children, and sustenance; then it is necessary to awaken fear (yir'ah [יִרְאָה]) and to fear, so that sin may not be the cause of loss. 'Blessed is the man who continually fears,' because fear (yir'ah [יִרְאָה]) is included in love (ahavah [אַהֲבָה]).

22:6 And so it is also necessary, on the other side of severe judgment (dina qashya [דִּינָא קַשְׁיָא]), to awaken fear (yir'ah [יִרְאָה]) in it. When you see that severe judgment (dina qashya [דִּינָא קַשְׁיָא]) rests upon you, then you awaken fear (yir'ah [יִרְאָה]) and you fear your Lord as is fitting, and you do not harden your heart. And for this reason it is written (Proverbs 28:14): “But he who hardens his heart will fall into evil,” on that other side which is called evil. Thus it is verified that fear (yir'ah [יִרְאָה]) unites on two sides and is included by them. And this is perfect love (ahavah sheleimta [אַהֲבָה שְׁלֵימָתָא]) as it should be.

CHAPTER 23

(Vilnius 12a)

23:1 The third precept (piqquda telita'ah [פִּקּוּדָא תְּלִיתָאָה]) is to know that there is one great and sovereign God in the world, and to unite Him daily with the unification (yiḥuda [יִחוּדָא]) as is fitting, in those six upper sides (shith sitrin 'ila'in [שִׁית סִטְרִין עִלָאִין]), and to make them a single unification (yiḥuda ḥada [יִחוּדָא חֲדָא]) in the six words (shith tevin) [שִׁית תֵּבִין]) of “Hear, O Israel” (shema yisra'el [שְׁמַע יִשְׂרָאֵל]), directing the will upward with them. And therefore, it is necessary to prolong the word One (eḥad [אֶחָד]) (alt. var.: as six) in the six words.

23:2 And this is the meaning of what is written: “That the waters under the heavens may gather together into one place.” That the degrees that are under the heavens may gather together to unite in it, so that the six faces may be in perfection as they should be. And, with all this, in this unification (yiḥuda [יִחוּדָא]) it is necessary to bind the fear (yir'ah [יִרְאָה]), for it is necessary to prolong it in the dalet of One (dalet de-eḥad [דָלֶ"ת דְּאֶחָד]), because the dalet of One (dalet de-eḥad [דָלֶ"ת דְּאֶחָד]) is great. And this is the meaning of what is written: “and let the dry portion appear”; that the dalet (dalet [דָלֶ"ת]), which is the dry portion (yabbashah [יַבָּשָׁה], may appear and connect in that unification (yiḥuda [יִחוּדָא]).

23:3 And after it has been bound up there, it is necessary to bind it down with its multitude, on the other six lower sides, in “Blessed be the name of the glory of His kingdom forever and ever” (barukh shem kevod malkhuto le-'olam va-'ed [בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד]), for in that formula there are six other words of unification (yiḥuda [יִחוּדָא]). Then that which was dry land (yabbashah [יַבָּשָׁה]) became earth (erets [אֶרֶץ]), to produce fruit and shoots and to plant trees.

23:4 And this is the meaning of what is written: “And Elohim called the dry land Earth.” In this lower unification (yiḥuda tata'ah [יִחוּדָא תַּתָּאָה]), the earth becomes full will (ar'a ra'ava shelim [אַרְעָא רַעֲוָא שְׁלִים]), as is fitting. And so, “that was good,” “that was good,” twice: once for the superior unification (yiḥuda 'ila'ah [יִחוּדָא עִלָאָה]) and again for the inferior unification (yiḥuda tata'ah [יִחוּדָא תַּתָּאָה]). Once it was united on both sides, from then on: “let the earth produce grass.” It was prepared to produce fruits and shoots as it should.

CHAPTER 24

(Vilnius 12a)

24:1 The fourth precept (piqquda revi'a'ah [פִּקּוּדָא רְבִיעָאָה]) is to know that YHWH is Elohim (YHWH hu ha-'Elohim [ה' הוּא הָאֱלֹהִים]), as it is said (Deuteronomy 4:39): “And you shall know this day and return to your heart that YHWH is Elohim.” And it is necessary to include the name Elohim ('elohim [אֱלֹהִים]) in the name of YHWH, to know that they are one and that in them there is no separation.

24:2 (Vilna 12b) And this is the mystery of what is written: “Let there be lights in the firmament of the heavens to give light upon the earth.” So that the two names may be one, without any separation; so that lights (me'orot [מְאֹרֹת]), written defectively, may be included in the name of the heavens, for they are one and in them there is no separation. The black light (nehora ukhma [נְהוֹרָא אוּכְמָא]) in the white light (nehora ḥivvara [נְהוֹרָא חִיוְורָא]) does not allow for separation, and all is one. And this is the white cloud ('anana ḥivvara [עֲנָנָא חִיוְורָא]) of the day and the fiery cloud ('anana de-eshta [עֲנָנָא דְאֶשְׁתָּא]) of the night, as the companions said: the measure of the day and the measure of the night. And it is fitting that this be adjusted with that to illuminate the earth, as it was said.

24:3 And this is the fault of that first serpent, who united below and separated above; and therefore caused to the world what it caused. For it was necessary to separate below and unite above. And the black light (nehora ukhma [נְהוֹרָא אוּכְמָא]) needed to unite above in a single conjunction, to then unite below with its multitude, in its unification (yiḥuda [יִחוּדָא]), and separate it from the evil side.

24:4 And despite all this, it is necessary to know that Elohim-YHWH ('elohim YHWH [אֱלֹהִים יְיָ]) is entirely one, without separation. YHWH is Elohim (YHWH hu ha-'Elohim [ה' הוּא הָאֱלֹהִים]). And when man knows that everything is one and establishes no separation, even that other side (sitra aḥara [סִטְרָא אָחֳרָא]) withdraws from the world and is not drawn down.

24:5 And this is the mystery of what is written: “and let them be for lights.” Behold, the husk (qelippah [קְלִיפָּה]) rises after the core (moḥa [מוֹחָא]). The core (moḥa [מוֹחָא]) is light (or [אוֹר]); the other side (sitra aḥara [סִטְרָא אָחֳרָא]) is death (mavet [מָוֶת]). Light (or [אוֹר]) consists in the union of the letters; death (mavet [מָוֶת]) consists in the separation. And when this light (or [אוֹר]) withdraws from there, the letters of death (mavet [מָוֶת]) are joined together by separation.

24:6 From these letters Ḥavah [חַוָה] it began, and caused evil to the world, as it is written (Genesis 3:6): “And the woman saw that...” She reversed the letters in reverse order, and mem-vav (mem-vav [מ"ו]) remained; these went and took with them the letter tav (tav [ת]), and thus caused death (mavet [מָוֶת]) to the world, as it is written: “and saw” (va-tere [וַתֵּרֶא]).

24:7 Rabbi El'azar [רִבִּי אֶלְעָזָר] said: “Father, behold, we learn: the mem (mem [מ"ם]) remained alone; and the vav (vav [וָא"ו]), which is continuous life (ḥayyin tadir [חַיִּין תָּדִיר]), turned and went (Pinḥas [פנחס] 236a), and took the tav (tav [ת]) upon itself, as it is written: 'and took' (va-tiqqaḥ [וַתִּקַּח]) and 'and gave' (va-titten [וַתִּתֵּן]); and this word was completed, and the letters were joined together.” He said to him: “Blessed are you, my son, for we have already established this matter.”

CHAPTER 25

(Vilna 12b)

25:1 In the fifth precept (piqquda ḥamisha'ah [פִּקּוּדָא חֲמִישָׁאָה]) it is written (Bereshit [בראשית] 46b): “Leap over the waters with a swarming of the living soul” (yishretzu ha-mayim sheretz nefesh ḥayyah [יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָה]). This verse contains three precepts: one, to labor in the Torah (orayta [אוֹרַיְיתָא]); another, to engage in procreation and multiplication (periyyah u-reviyyah [פְרִיָּה וּרְבִיָּה]); and another, to be circumcised on the eighth day and remove the foreskin ('orlah [עָרְלָתָא]). It is necessary to labor in the Torah (orayta [אוֹרַיְיתָא]), to engage in it and multiply it each day, in order to rectify one's soul and spirit.

25:2 For since man attends to the Torah (orayta [אוֹרַיְיתָא]) (Noaḥ [נח] 62a), he is adorned (320a) with another holy soul (neshamah qaddisha [נִשְׁמָתָא אָחֳרָא קַדִּישָׁא]), as it is written: “a swarm of a living soul” (sheretz nefesh ḥayyah [שֶׁרֶץ נֶפֶשׁ חַיָּה]), that is, the soul (nefesh [נֶפֶשׁ]) of that holy living creature. For when a man does not engage in Torah (orayta [אוֹרַיְיתָא]), he does not possess a holy soul; the holiness from on high does not rest upon him. But when he engages in Torah (orayta [אוֹרַיְיתָא]), by that very labor with which he labors in it, he merits that living soul (nefesh ḥayyah [נֶפֶשׁ חַיָּה]) and becomes like the holy angels.

25:3 As it is written (Psalm 103:20): “Bless the Lord, you His angels.” These are those who are occupied with the Torah (orayta [אוֹרַיְיתָא]), who are called His angels on earth. And this is the meaning of what is written: “and the bird flies above the earth.” That is, in this world. Regarding the other world, we learn that the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), is destined to make them wings (gadfin [גַּדְפִין]) like those of eagles, to fly throughout the world, as it is written (Isaiah 40:31): “But those who hope in the Lord will renew their strength; they will soar on wings like eagles.”

25:4 And this is the meaning of what is written: “and the bird flies over the earth.” This is the Torah (orayta [אוֹרַיְיתָא]), which is called waters (mayim [מַיִם]); from it swarm and emanate the movements of the living soul (nefesh ḥayyah [נֶפֶשׁ חַיָּה]). From the place of that living creature, they draw it down, as has been said. And therefore David (Vayeshev [וישב] 112b) (Psalm 51:12) said: “Create in me, O Elohim, a pure heart,” to labor in the Torah (orayta [אוֹרַיְיתָא]); And then: "and renew a right spirit within me."

CHAPTER 26

(Vilna 12b)

26:1 The sixth precept (piqquda shetita'ah [פִּקּוּדָא שְׁתִיתָאָה]) is to deal with procreation and multiplication (periyyah u-reviyyah [פְרִיָּה וּרְבִיָּה]). For whoever deals with procreation and multiplication (periyyah u-reviyyah [פְרִיָּה וּרְבִיָּה]) causes that river (nahar [נָהָר]) to become a perennial spring (nevia tadir [נְבִיעַ תָּדִיר]), so that its waters never cease. And the sea (yamma [יַמָּא]) fills on all sides (152a), and new souls (nishmatin ḥadtin [נִשְׁמָתִין חַדְתִּין]) are renewed and emerge from that tree (ilana [אִילָנָא]). And many hosts (ḥeilin saggi'in [חֵילִין סַגִּיאִין]) multiply on high along with those souls. This is what it is written (Genesis 1:20): “Leap over the waters with a swarming of the living soul” (yishretzu ha-mayim sheretz nefesh ḥayyah [יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה]). This is the enduring holy covenant (berit qayyama qaddisha [בְּרִית קַיָּימָא קַדִּישָׁא]), the river that flows and goes forth (nahar de-nagid ve-nafiq [נְהָר דְּנָגִיד וְנָפִיק]); and its waters multiply and boil with a boiling and multiplying of souls for that living creature (ḥayyah [חַיָּה]).

26:2 (Vilna 13a) And with those souls (nishmatin [נִשְׁמְתִין]) that enter into that living creature (ḥayyah [חַיָּה]) come forth as many birds (ofei [עוֹפֵי]) that fly and travel throughout the world. And when the soul (nishmeta [נִשְׁמְתָא]) goes forth into this world, that bird (ofa [עוֹפָא]) that flew and came forth with that soul, coming forth from that tree (ilana [אִילָנָא]), comes forth with it. How many come forth with each soul and soul? (161b; 21a; 41b) Two, one on the right and one on the left. If he is meritorious, they guard him, as it is written (Psalm 91:11): “For He will command His angels concerning you”; and if not, they accuse him. Rabbi Pinḥas [רִבִּי פִּינְחָס] (Vilna 13a) said: “Three are those who remain as guardians (apotropsin [אַפּוֹטְרוֹפְּסִין]) over man when he is meritorious. For it is written (Job 33:23): 'If there is an angel over him, an intercessor, one among a thousand, to declare to man his righteousness.' 'If there is an angel over him': here is one.”

26:3 Said Rabbi Shim'on [רִבִּי שִׁמְעוֹן]: “Five, for there is something else written: 'and have mercy on him' (va-yeḥunnenu [וַיְחֻנֶּנּוּ]) and 'and say' (va-yomer [וַיֹּאמֶר]). 'And have mercy on him' (va-yeḥunnenu [וַיְחֻנֶּנּוּ]) is one; 'and say' (va-yomer [וַיֹּאמֶר]) are two.” He said to him, “It is not so. Rather, ‘and have mercy on him’ (va-yeḥunnenu [וַיְחֻנֶּנּוּ]) is the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), He alone, for no other is license granted but to Him.” He said to him, “Well said.”

26:4 And he who abstains from procreation and multiplication (periyyah u-reviyyah [פְרִיָּה וּרְבִיָּה]) diminishes, so to speak, the form (diyyuqna [דִּיוּקְנָא]) which includes all forms (diyyuqnin [דִּיוּקְנִין]). And he causes the waters of that river (nahar [נָהָר]) not to flow, and wounds the holy covenant (qayyama qaddisha [קְיָימָא קַדִּישָׁא]) on all sides. And concerning him it is written (Isaiah 66:24): “And they shall go forth, and look upon the carcasses of the men that rebelled against me.” “Against Me,” in truth, this refers to the body. And his soul does not enter in any way into the Veil (pargoda [פַרְגּוֹדָא]) (alt. var.: “of the King”), and is banished from that world.

CHAPTER 27

(Vilna 13a)

27:1 The seventh precept (piqquda shevi'a'ah [פִּקּוּדָא שְׁבִיעָאָה]) is to circumcise on the eighth day and remove the impurity of the foreskin (zuhama de-orlta [זוּהֲמָא דְּעָרְלְתָא]), because that living creature (ḥayyah [חַיָּה]) is the eighth degree (darga temina'ah [דַרְגָא תְּמִינָאָה]) in relation to all degrees; and that soul (nefesh [נֶפֶשׁ]) that flies from her must present itself before her on the eighth day, just as she is (Bereshit [בראשית] 33a) the eighth degree.

27:2 Then it becomes manifest, in fact, that this is a living soul (nefesh ḥayyah [נֶפֶש חַיָּה]), the soul of that holy living creature (ḥayyah qaddisha [חַיָּה קַדִּישָׁא]) and not from the Other Side (sitra aḥra [סִטְרָא אָחֳרָא]). And this is: “Let the waters leap” (yishretzu ha-mayim [יִשְׁרְצוּ הַמַּיִם]). In the Book of Enoch (sifra da-Ḥanokh [סִפְרָא דַּחֲנוֹךְ]) the waters of the holy seed are marked with the sign (reshimu [רְשִׁימוּ]) of a living soul (nefesh ḥayyah [נֶפֶשׁ חַיָּה]). E este é o sinal (reshimu [Reshimu]) da letra Yod (yod [Youd]), que é gravado na carne santa (bisra qaddisha [Bishra Kaddisha]), acmia de todos os deimais sinais do mundo.

27:3 “And let the bird fly over the earth” (ve-of ye'ofef 'al ha-arets [וְעוֹף יְעוֹפֵף עַל הָאְאֶרֶץ]). This is Elijah (Eliyyahu [אֵלִיָּהוּ]), who travels throughout the world in four flights (arba taasin [אַרְבַּע טָאסִין]) to be present there, in that court of the holy covenant (geziru di-qayyama qaddisha [גְזִירוּ דִקְיָימָא קַדִּישָׁא]). And it is necessary to prepare a chair (kursayya [כּוּרְסַיָּיא]) for him and say with the mouth: “This is the chair of Elijah (kursayya de-Eliyyahu [כּוּרְסְיָיא דְּאֵלִיָּהוּ])” (Lekh Lekha [לך לך] 93a). And, if not, he does not remain there.

27:4 “And God created the great sea monsters” (va-yivra 'Elohim et ha-tanninim ha-gedolim [וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִינִים הַגְּדוֹלִים]). These two are the foreskin ('orlah [עָרְלָה]) and the stripping (peri'ah [פְּרִיעָה]). First, the cutting of the foreskin (geziru de-orlah [גְּזִירוּ דְעָרְלָה]); then, the stripping (peri'ah [פְּרִיעָה]). And they correspond to male and female. “And every living soul that creeps” (et kol nefesh ha-ḥayyah ha-romeset [אֶת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת]): this is the sign (reshimu [רְשִׁימוּ]) of the letter of the holy and everlasting covenant ('at qayyama qaddisha [אָ"ת קַיָּימָא קַדִּישָׁא]), which is the holy living soul (nefesh ḥayyah qaddisha [נֶפֶשׁ חַיָּה קַדִּישָׁא]), as we have already said. “That the waters caused to swarm” (asher shartsu ha-mayim [אֲשֶׁר שָׁרְצוּ הַמַּיִם]): it is the upper waters (mayin 'ila'in [מַיִין עִלָּאִין]) that are attracted to this sign.

27:5 And therefore Israel (Yisra'el [יִשְׂרָאֵל]) was marked with the holy sign (reshimu qaddisha [רְשִׁימוּ קַדִּישָׁא]) and purified below, similar to those holy signs (reshimin qaddishin [רְשִׁימִין קַדִּישִׁין]), so that one could distinguish between the holy side (sitra qaddisha [סִטְרָא קַדִּישָׁא]) and the Other Side of impurity (sitra aḥra di-mesa'ava [סִטְרָא אָחֳרָא דִמְסָאֲבָא]). Likewise, Israel (Yisra'el [יִשְׂרָאֵל]) was marked so that a distinction might be made between holiness (alt. var.: the side of holiness) and the peoples who worship the stars and signs (ovdei kokhavim u-mazzalot [עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת]), who proceed from the Other Side of impurity, as has been said. And just as He marked them, so too did He mark their animals and birds, distinguishing the animals and birds of Israel (Yisra'el [יִשְׂרָאֵל]) from the animals and birds of the peoples who worship the stars and signs (ovdei kokhavim u-mazzalot [עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת]). Blessed is the portion of Israel (Yisra'el [יִשְׂרָאֵל]).

CHAPTER 28

(Vilna 13a)

28:1 The eighth commandment (piqquda temina'ah [פִּקּוּדָא תְּמִינָאָה]) is to love the proselyte (giyora [גִּיּוֹרָא]) who enters to be circumcised (Yitro [יתרו] 70a) and to be brought under the wings of the Divine Presence (gadfoi di-Shekhinata [גַּדְפוֹי דִשְׁכִינְתָּא]). And she brings them under her wings, namely, those who separate themselves from the impure Other Side (sitra aḥra mesa'ava [סִּטְרָא אָחֳרָא מְסָאֳבָא]) and draw near to her. As it is written: “Let the earth bring forth the living soul after its kind” (totse ha-arets nefesh ḥayyah le-minah [תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ]).

28:2 And if you say that this living soul (nefesh ḥayyah [נֶפֶשׁ חַיָּה]), which is included in Israel (Yisra'el [יִשְׂרָאֵל]), is destined for all without distinction, the text returns and says: “according to its kind” (le-minah [לְמִינָהּ]). Many porches (aksadarin [אַכְּסַדְּרִין]) and chambers (idrin [אִדְרִין]), one within the other, possess this earth (erets [אֶרֶץ]), which is the living creature (ḥayyah [חַיָּה]), under his wings.

28:3 Its right wing (gadfa yemina'ah [גַּדְפָא יְמִינָא]) has two porticoes (aksadarin [אַכְּסַדְּרִין]). And from this wing unfold two other nations (Mishpatim [משפטים] 95a), which are near Israel (Yisra'el [יִשְׂרָאֵל]) in bond (yiḥuda [יִחוּדָא]), in order to introduce them into these porticoes. And under the left wing (gadfa sema'la [גַּדְפָא שְׂמָאלָא]) there are two other porticoes, and from them unfold two other nations, which are Ammon ('Ammon [עַמּוֹן]) and Moab (Mo'av [מוֹאָב]). And all of them are called living soul (nefesh ḥayyah [נֶפֶשׁ חַיָּה]).

28:4 And there are many other hidden chambers (idrin setimin [אִדְרִין סְתִימִין]) and other palaces (heikhalin [הֵיכָלִין]) in every house. And of them are spirits destined for all those proselytes (giyorin [גִּיּוֹרִין]) who are converted (Shelaḥ Lekha [שלח לך] 168a). They are called living souls (nefesh ḥayyah [נֶפֶשׁ חַיָּה]), perhaps according to their kind (le-minah [לְמִינָהּ]). And all enter under the axes of the Divine Presence (gadfoi di-Shekhinata [גַּדְפוֹי דִשְׁכִינְתָּא]) and no more.

28:5 (Vilna 13b) But the soul of Israel (nishmeta de-Yisra'el [נִשְׁמְתָא דְיִשְׂרָאֵל]) proceeds from within the body of that tree (gufa de-hahu ilana [גּוּפָא דְּהַהוּא אִילָנָא]), and from there the souls fly into this earth, into its bowels, to the innermost part. And the mystery of this is in (Malachi 3:12): “for you will be a land of delight” (ki tihyu atem erets ḥefets [כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ]). And for this reason Israel (Yisra'el [יִשְׂרָאֵל]) is a precious son (ben yaqqir [בֵּן יַקִּיר]), for whom the bowels are moved, and are called (Isaiah 46:3): “those carried from the womb” (ha-'amusim minni vaten [הָעֲמוּסִים מִנִּי בָּטֶן]), not those who come by the outward wings. Furthermore (Vilna 13b), proselytes (giyorin [גִּיּוֹרִין]) have no share in the upper Tree (ilana 'ila'ah [אִילָנָא עִלָּאָה]), much less in its body. Their share is in the wings (gadfin [גַּדְפִין]) and nothing more. The proselyte (giyora [גִּיּוֹרָא]) is under the wings of the Divine Presence (gadfei Shekhinata [גַּדְפֵי שְׁכִינְתָּא]) and nothing more. The proselytes of righteousness (girei ha-tsedeq [גֵּירֵי הַצֶּדֶק]) are those who dwell there and are bound there, and not within, as has been said (Lekh Lekha [לך לך] 96a). And therefore: “Let the earth bring forth living creatures according to their kinds” (totse ha-arets nefesh ḥayyah le-minah [תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ]). And for whom? “Cattle, reptiles, and wild beasts of the earth, each according to its kind” (behemah va-remes ve-ḥayeto erets le-minah [בְּהֵמָה וָרֶמֶשׁ וְחַיְתוֹ אֶרֶץ לְמִינָהּ]): all draw life from that living creature (ḥayyah [חַיָּה]), but each according to its kind, as it needs to be.

CHAPTER 29

(Vilna 13b)

29:1 The ninth precept (piqquda teshi'a'ah [פִּקּוּדָא תְּשִׁיעָאָה]) is to have compassion on the poor (miskenei [מִסְכְּנֵי]) and to provide for them (tarpa [טַרְפָּא]). As it is written (Genesis 1:26): “Let us make man in our image, after our likeness” (na'aseh adam be-tsalmenu ki-demutenu [נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ]). “Let us make man” (na'aseh adam [נַעֲשֶׂה אָדָם]) indicates the joint participation of male and female. “In our image” (be-tsalmenu [בְּצַלְמֵנוּ]): the rich (I shot [עֲתִירֵי]). “According to our likeness” (ki-demutenu [כִּדְמוּתֵנוּ]): the poor (miskenei [מִסְכְּנֵי]).

29:2 For from the male side (dikhorah [דִּדְכוּרָא]) come the rich (atirei [עֲתִירֵי]), and from the female side (nuqvah [דְּנוּקְבָא]) come the poor (miskenei [מִסְכְּנֵי]). Just as they are in one participation (shuttafa ḥada [שׁוּתְּפָא חֲדָא]), and one has compassion for the other, and one gives to the other and does good to him (tivu [טִיבוּ]), so too it is fitting for man, below, that rich and poor be linked in one bond, and that one gives to the other and one does good to the other.

29:3 And as for what follows: “and have dominion over the fish of the sea” (ve-yirdu vidgat ha-yam [וְיִרְדוּ בִדְגַת הַיָּם]) and the rest of the verse, we saw this mystery in the Book of King Solomon (sifra di-Shelomoh malka [סִפְרָא דִּשְׁלֹמֹה מַלְכָּא]): everyone who is kind to the poor (miskenei [מִסְכְּנֵי]) with benevolence of heart (re'uta de-libba [רְעוּתָא]). דְלִבָּא]) never has its form (diyyuqna [דִּיוּקְנָא]) changed from the form (diyyuqna [דִּיוּקְנָא]) of Adam the First (Adam ha-rishon [אָדָם הָרִאשׁוֹן]). And since the form of Adam (diyyuqna de-Adam [דִּיוּקְנָא דְּאָדָם]) is marked in him, he rules over all the creatures of the world in that form. This is what is written (Genesis 9:2): “And the fear and dread of you shall fall upon every beast of the earth...” All are agitated and afraid before that form (diyyuqna [דִּיוּקְנָא]) which is marked in it, because this is an exalted precept, by which man rises, in his form of Adam (diyyuqna de-Adam [דִּיוּקְנָא דְּאָדָם]), above all other precepts.

29:4 And where do we know this from? From Nebuchadnezzar (Nevukhadnetsar [נְבוּכַדְנֶצַר]) (the wicked one). Even though he had dreamed that dream while he had compassion on the poor (miskenei [מִסְכְּנֵי]), his dream did not befall him. Since he cast an evil look, so as not to have compassion on the poor (miskenei [מִסְכְּנֵי]), what is written? (Daniel 4:28): “The word was still in the king’s mouth…” Immediately his form (diyyuqna [דִּיוּקְנָא]) changed, and he was driven out from among the children of men. And so: “Let us make man” (na’aseh adam [נַעֲשֶׂה אָדָם]). It is written here to make (asiyyah [עֲשִׂיָּה]), and it is written there (Ruth 2:19): “The name of the man with whom I worked today is Boaz (Bo’az [בּוֹעַז]).”

CHAPTER 30

(Vilna 13b)

30:1 The tenth precept (piqquda asira'ah [פִּקּוּדָא עֲשִׂירָאָה]) is to put on the phylacteries (tefillin [תְּפִלִּין]) and complete oneself in the superior form (diyyuqna 'ila'ah [דִיּוּקְנָא עִלָּאָה]). As it is written (Genesis 1:27): “And God created man in His own image.” He opened the exposition and said (Song of Songs 7:6): “Your head upon you is like Carmel” (roshekh 'alayikh ka-karmel [רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל]). We have already established and explained this verse; However, “his head upon you is like Carmel” refers to the upper Head (reisha 'ila'ah [רֵישָׁא עִלָּאָה]), to the head phylacteries (tefillin de-reisha [תְּפִלִּין דְּרֵישָׁא]), to the Name of the holy upper King, YHWH (YHWH [ידוד]), in marked letters (atvan reshimin [אָתְוָון רְשִׁימִין]), each letter being a section (parshata [פַּרְשָׁתָא]), the Holy Name engraved in the order of the letters, as is fitting. And we learn (Deuteronomy 28:10): “and they will see that the Name of the Lord is invoked upon you, and they will fear you”; these are the phylacteries of the head (tefillin de-reisha [תְּפִלִּין דְּרֵישָׁא]), for they are the holy Name in the ordering of its letters.

30:2 The first section (parshata qadma'ah [פַּרְשְׁתָא קַדְמָאָה]) is: “Consecrate every firstborn to me” (qaddesh li kol bekhor [קַדֶּשׁ לִי כָל בְּכֹר]) (Exodus 13:2). This is the Yod (yod [י]), which is holiness (qodesh [קֹדֶשׁ]), the firstborn of all higher sanctities. “Everyone who opens the womb” (peter kol reḥem [פֶּטֶר כָּל רֶחֶם]): by that subtle path (shevil daqiq [שְׁבִיל דַּקִּיק]) that descends from the Yod (yod [יוּ"ד]), which opens the womb (raḥam [רַחֲמָא]) (alt. var.: “his womb”) to produce fruits and sprouts, as is fitting. And this is the superior holiness (qodesh 'ila'ah [קֹדֶשׁ עִלָּאָה]).

30:3 The second section (parshata tinyana [פַּרְשְׁתָא תִּנְיָינָא]) is: “And it shall be, when I bring you in” (ve-hayah ki yevi'akha [וְהָיָה כִּי יְבִיאֲךָ]) (Exodus 13). This is the He (he [ה]), the Palace (heikhala [הֵיכָלָא]), whose womb (raḥam [רַחֲמָא]) opens from the Yod (yod [יוּ"ד]) through fifty openings (ḥamshin pitḥin [חַמְשִׁין פִּתְחִין]), porticos (aksadra'in [אַכְּסַדְּרָאִין]), and hidden cameras (idrin setimin [אִדְּרִין] סְתִימִין]) that is in him. [פֶּטֶר]) that the Yod (yod [יוּ"ד]) makes in this Palace (heikhala [הֵיכָלָא]) serves so that the voice (qala [קָלָא]) that comes from inside this shofar (shofar [שׁוֹפָר]) may be heard there. Because this shofar (shofar [שׁוֹפָר]) is closed on all sides, and the Yod (yod [יוּ"ד]) comes and opens it to make the voice come out of it. And, once he opened it, it sounded in it and made the voice come out of it to set the servants free (ḥeiru [חֵירוּ]).

30:4 And by the sound of this shofar (shofar [שׁוֹפָר]) Israel (Yisra'el [יִשְׂרָאֵל]) came out of Egypt (Mitsrayim [מִמִּצְרָיִם]). And so it will be again at the end of days. And all redemption (purqana [פּוּרְקָנָא]) comes from this shofar (shofar [שׁוֹפָר]). And therefore the departure from Egypt (yetsi'at Mitsrayim [יְצִיאַת מִצְרַיִם]) is contained in this section (parshata [פַּרְשָׁתָא]), because it proceeds from it, by the strength of the Yod (yod [יוּ"ד]) which opens the his belly, and brings his voice for the redemption of the servants. And this is the second letter He (he 'at tinyana [ה אָת תִּנְיָינָא]) of the Holy Name.

30:5 (Vilna 14a) The third section (parshata telita'ah [פַּרְשְׁתָא תְּלִיתָאָה]) is the mystery of unification (raza de-yiḥuda [רָזָא דְיִחוּדָא]) from “Hear, Israel” (shema yisra'el [שְׁמַע יִשְׂרָאֵל]) (Deuteronomy 6). This is the Vav (vav [וָא"ו]), which includes everything, and in it is the unification (yiḥuda [יִחוּדָא]) of everything. In it all things are unified, and it receives the whole. The fourth section (parshata revi'a'ah [פַּרְשְׁתָא רְבִיעָאָה]) is “And it shall be, if you listen” (ve-hayah im shamo'a [וְהָיָה אִם שָׁמוֹעַ]) (Deuteronomy; “And it shall be, if you listen”), inclusion of the two sides (Vilna 14a), in which the Assembly of Israel (keneset yisra'el) is unified. [כְּנֶסֶת יִשְׂרָאֵל]), the lower Rigor (gevurah de-letata [גְּבוּרָה דִּלְתַתָּא]). batra'ah [ה בַּתְרָאָה]), which receives them and is composed of them.

30:6 And the phylacteries (tefillin [תְּפִלִּין]) are, in fact, the letters of the Holy Name. Therefore: “Your head upon you is like Carmel” (roshekh 'alayikh ka-karmel [רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל]) (Bo [בא] 43a; Va'etḥanan [ואתחנן] 264a); these are the phylacteries of the head (tefillin de-reisha [תְּפִלִּין דְּרֵישָׁא]). And “the lock of your head” (ve-dallat roshekh [וְדַלַּת רֹאשֵׁךְ]) is that phylactery of the arm (tefillah shel yad [תְּפִלָּה שֶׁל יַד]), which is poor (miskena [מִסְכְּנָא]) in relation to the superior; however, it possesses fullness according to the model from above.

30:7 “The King is bound in the galleries” (melekh asur ba-rahatim [מֶלֶךְ אָסוּר בָּרְהָטִים]) (Song of Solomon 7:6): He is bound and held in those boxes (battei [בָּתֵּי]) to be unified in that Holy Name, as is fitting. And therefore, whoever is rectified through them remains in the image of Elohim (tselem Elohim [בְּצֶלֶם אֱלֹהִים]). Just as in Elohim ('Elohim [אֱלֹהִים]) the Holy Name is unified, so too is the Holy Name unified, as is fitting. “Male and female He created them” (zakhar u-nekevah bara otam [זָכָר וּנְקֵבָה בָּרָא אוֹתָם]): the phylacteries of the head (tefillin de-reisha [תְּפִלִּין דְּרֵישָׁא]) and the phylactery of the arm (tefillah shel yad [תְּפִלָּה שֶׁל יַד]); and everything is one.

CHAPTER 31

(Vilna 14a)

31:1 O décimo primeiro preceito (piqquda ḥad-'asar [Piquda Hadsar]) é separar o dízimo da terra (ma'aser de-ar'a [Ma'aser de-ar'a]). Aqui há dois preceitos: um, separar o dízimo da terra (ma'aser de-ar'a [ma'aser de-ar'a]); e outro, as primícias dos frutos da árvore (bikkurei de-feirei ilana). As it is written (Genesis 1:29): “Behold, I have given you every herb yielding seed, which is upon the face of all the earth” (hinneh natatti lakhem et kol 'esev zorea' zera' asher 'al penei khol ha-arets [הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאְרֶץ]). Here it is written “behold, I have given” (hinneh natatti [הִנֵּה נָתַתִּי]); and there it is written (Numbers 18:21): “And to the sons of Levi, behold, I have given all the tithes in Israel” (ve-livnei Levi hinneh natatti et kol ma'aser be-Yisra'el [וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי אֶת כָּל מַעֲשֵׂר בְיִישְׂרָאֵל]). And it is written (Leviticus 27:30): “And all the tithe of the land, of the seed of the land, and of the fruit of the tree, is the Lord’s” (ve-khol ma’asar ha-arets mi-zera' ha-arets mi-peri ha-ets la-YHWH hu [וְכָל מַעֲשַׂר הָאָאֶר מִזֶּרַע הָאֶר מִפְּי הָעֵץ לַה' וְאָאֶן]).

CHAPTER 32

(Vilna 14a)

32:1 The twelfth precept (piqquda treisar [פִּקּוּדָא תְּרֵיסַר]) is to bring the firstfruits of the tree (bikkurei de-ilana [בִּכּוּרֵי דְאִילָנָא]), as it is written (Genesis 1:29): “and every tree in which is the fruit of a tree yielding seed” (ve-et kol ha-ets asher bo peri ets zorea zara' [וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְּרִי עֵץ זוֹרֵעַ זָרַע]). As for everything that is due to Me (kol man de-itḥazei li [כָּל מָאן דְּאִתְחַזֵּי לִי]), you are prohibited from eating it. But He allowed them and gave them all their tithe (ma'asra dilei [מַעַשְׂרָא דִילֵיהּ]) and the firstfruits of the trees (bikkurin de-ilanin [בִּכּוּרִין דְּאִילָנִין]). “I gave to you” (natatti lakhem [נָתַתִּי לָכֶם]): to you, not to the generations that would come after you.

CHAPTER 33

(Vilna 14a)

33:1 The thirteenth commandment (piqquda tleisar [פִּקּוּדָא תְּלֵיסַר]) is to effect the redemption of his son (purqana li-vrei [פּוּרְקָנָא לִבְרֵיהּ]), to bind him to life (ḥayyin [חַיִּין]). For there are two representatives (memannan [מְמַנָּן]): one of life (ḥayyin [חַיִּין]) and one of death (mota [מוֹתָא]); and they are placed upon man. And when a man redeems his son, he immediately rescues him from that power of death, which can no longer exert dominion over him. And the mystery of this lies in: “And God saw everything that he had made,” together (bi-khelal [בִּכְלַל]); “and behold, it was good” (ve-hinneh tov [וְהִנֵּה טוֹב]) (Genesis 1:31): this is the angel of life (mal'akh ḥayyim [מַלְאַךְ חַיִּים]); “very” (me'od [מְאֹד]): this is the angel of death (mal'akh ha-mavet [מַלְאַךְ הַמָּוֶת]). Therefore, through that redemption (purqana [פּוּרְקָנָא]), this [side] of life is strengthened and that of death is weakened. Through that redemption (purqana [פּוּרְקָנָא]), he acquires life for himself, as has been said. And that evil side (sitra bisha [סִטְרָא בִּישָׁא]) leaves him and no longer clings to him.

CHAPTER 34

(Vilna 14a)

34:1 The fourteenth precept (piqquda arbeisar [פִּקּוּדָא אַרְבֵּיסַר]) is to keep the Sabbath day (yoma de-shabbata [יוֹמָא דְשַׁבַּתָּא]), for it is the day of rest (yoma de-nayiḥa [יוֹמָא דְנַיְיחָא]) of all the works of Creation (ovadei vereshit [עוֹבָדֵי בְּרֵאשִׁית]). Here are included two precepts: one, the keeping of the Sabbath day (yom ha-shabbat [יוֹם הַשַּׁבָּת]); and the other, to sanctify that day with its sanctification (be-qiddushei [בְּקִדּוּשֵׁיהּ]). Keeping the Sabbath day, as we have already mentioned and raised concerning it, for it is the day of rest forever (le-'almin [לְעָלְמִין]). And all the works on it were finished and accomplished, until the day was sanctified.

34:2 Since the day was sanctified, there remained the creation of spirits (ruḥin [רוּחִין]) for which no bodies (gufin [גּוּפִין] were created. And perhaps the Holy One, Blessed be He (qudsha berikh hu [קוּדְשָׁא בְּרִיךְ הוּא]), did not know how to delay the sanctification of the day until bodies were created for these spirits? However, the Tree of Knowledge of Good and Evil (ilana de-da'at tov ve-ra [אִילָנָא דְדַעַת טוֹב וְרָע]) awakened that Other Side of evil (sitra aḥora de-ra [סִטְרָא אָחֳרָא דְרַע]), and wanted to strengthen itself in the world; and many spirits dispersed into many orders (zayyinin [זַיְינִין]), to strengthen themselves in the world in bodies (gufin [גּוּפִין]).

34:3 When the Holy One, Blessed be He, saw that it was so, He stirred up a breath of spirit (neshiva de-ruḥa [נְשִׁיבָא דְרוּחָא]) from within the Tree of Life (ilana de-ḥayyei [אִילָנָא דְחַיֵּי]) and struck the other tree; then the corresponding side of good was awakened (sitra aḥora de-tov [סִטְרָא אָחֳרָא דְטוֹב]), and the day was sanctified. For the creation of bodies (beri'u de-gufin [בְּרִיאוּ דְּגוּפִין]) and the awakening of spirits (it'aru de-ruḥin [אִתְעָרוּ דְרוּחִין]) on the side of good happen on this night, and not on the Other Side.

34:4 (Vilna 14b) And if the Other Side (sitra aḥora [סִטְרָא אָחֳרָא]) had preceded, that night, before the side of good (sitra de-tov [סִטְרָא דְטוֹב]) preceded, the world could not subsist before them even for an instant. But the Holy One, Blessed be He, caused the remedy (asvata [אַסְוָותָא]) to precede, for He anticipated before them the sanctification of the day (qiddusha de-yoma [קִדּוּשָׁא דְיוֹמָא]) and went before the Other Side, and the world subsisted. And that which the Other Side had intended to build in the world to strengthen itself, was built, that night, by the side of good, and was strengthened; and holy bodies and spirits were built, that night, by the side of good. Therefore, the conjugal union (onatan [עוֹנָתָן]) of the wise who know this mystery is from Sabbath to Sabbath (mi-shabbat le-shabbat [מִשַּׁבָּת לְשַׁבָּת]).

34:5 For then that Other Side sees that all that she had thought to do, the side of holiness has done. She goes and roams with many of her hosts and factions, and sees all those who cohabit in their beds with their bodies uncovered by the light of the lamp. And all the children who come out of there become epileptic (nikhfin [נִכְפִין]), because spirits from that Other Side rest upon them. And these naked spirits of the wicked are called malefactors (mazziqin [מַזִּיקִין]); among them dwells Lilith (Lilit [לִילִי"ת]), and she kills them.

34:6 Once the day was sanctified and holiness (qedusha [קְדוּשָׁה]) came to dominate the world, that Other Side diminished itself and concealed itself throughout the Sabbath night and throughout the Sabbath day, except Asimon (Asimon [אַסִימוֹ"ן]) and all his flock, who walk upon the lamps, in concealment, to observe the unveilings of the conjugal union; and afterwards they conceal themselves in the cavity of the great abyss (nuqva di-tehoma rabba [נוּקְבָא דִּתְהוֹמָא רַבָּא]). world; and therefore the Song of the Plagues (shir shel) was instituted. pega'im [שִׁיר שֶׁל פְּגָעִים]), so that they do not dominate over the holy people.

34:7 Where do they wander that night? When they go out in haste, thinking to dominate the world against the holy people, and they see them in prayer (tselota [צְלוֹתָא]) and chanting that song (shirata da [שִׁירָתָא דָא]), and immediately making the separation in prayer and the separation over the cup ('al ha-kos [עַל הַכּוֹס]), they fly away from there and wander until they reach the desert. May the Merciful deliver us from them and their evil side.

34:8 Our teachers, of blessed memory, said: There are three who bring evil upon themselves. One: he who curses himself. The second: he who throws away bread or crumbs in which there is the measure of an olive (ke-zayit [כַּזַּיִת]). The third: he who lights the lamp at the end of the Sabbath, before Israel reaches the Sanctification of Order (qiddusha de-sidra [קִדּוּשָׁא דְסִדְרָא]), for he causes the fire of Gehenna to be kindled by that fire before its time has come.

34:9 For there is a place in Gehenna for those who profane the Sabbaths; and those who are punished in Gehenna curse him who lit the lamp before his time came, and say to him, “Behold, the Lord will hurl you away with a violent throw, O man” (hinneh YHWH metaltelkha taltelah gaver [הִנֵּה יְיָ מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר]) (Isaiah 22:17); “He will roll you up into a ball into a spacious land” (tsanof yitsnafekha tsenefah ka-dur el erets raḥavat yadayim [צָנוֹף יִצְנָפְךָ צְנֵפָה כַּדּוּר אֶל אֶרֶץ רַחֲבַת יָדָיִם]) (Isaiah 22:18).

34:10 For it is not fitting to kindle a fire when the Sabbath is over, until Israel makes the separation in prayer and the separation over the cup. For until that time it is still the Sabbath, and the holiness of the Sabbath (qedusha de-shabbat [קְדוּשָׁה דְשַׁבָּת]) reigns over us. And at the time they make the separation over the cup, all those hosts and all those camps that were appointed over the weekdays (yomei de-ḥol [יוֹמֵי דְחוֹל]), each one sits in his place and in the service for which he was appointed.

34:11 For when the Sabbath enters and the day is sanctified, the Holy One (qodesh [קֹדֶשׁ]) awakens and rules over the world, and the profane One (ḥol [חוֹל]) is removed from its dominion. Until the time when the Sabbath departs, they do not return to their places. And although the Sabbath has departed, they do not return to their places until the time when Israel says: “Blessed are You, Lord, who separates the holy from the profane” (barukh attah YHWH ha-mavdil bein qodesh le-ḥol [בָּרוּךְ אַתָּה יְיָ הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל]). Then the Holy One departs, and the appointed encampments on the weekdays awaken and return to their places, each to the task entrusted to it.

34:12 And yet, despite all this, they do not yet have dominion until they are illuminated by the mystery of the lamp. And they are all called luminaries of fire (me'orei ha-esh [מְאוֹרֵי הָאֵשׁ]), for they proceed from the foundation of fire, and from fire they all come; and they have dominion over the underworld. And all this happens when man lights the lamp before Israel has completed the Sanctification of the Order (qiddusha de-sidra [קִדּוּשָׁא דְסִדְרָא]).

34:13 But, if he waits until we complete the Sanctification of the Order (qiddusha de-sidra [kidusha desidra]), those guilty of Guehinom justify themselves on the judgment of the Holy One, Blessed be He, and confirm on that man all the blessings that the congregation offers: "E Deus te dê do orvalho dos céu" (ve-yitten lekha ha-Elohim mi-tal ha-shamayim [and God will give you rain from heaven]) (Gênesis 27:28); “Blessed are you in the city, and blessed are you in the field” (barukh attah ba-'ir u-varukh attah ba-sadeh [בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה]) (Deuteronomy 28:3); “Blessed is he who considers the poor; the Lord will deliver him in the day of evil (ra'ah [רָעָה])” (ashrei maskil el dal be-yom ra'ah yemalletehu YHWH [אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְטֵהוּ יְיָ]) (Psalms 41:2). It should have said: “in the day of evil” (be-yom ra [בְּיוֹם רָע]); what does it mean, then, “in the day of evil” (be-yom ra'ah [בְּיוֹם רָע])? É o dia em que aquela Maligna (ra'ah [evil]) domina, para tomar-lhe a alma.

34:14 “Blessed is he who considers the poor” (ashrei maskil el dal [אַשְׁרֵי מַשְׂכִּיל אֶל דָּל]): this is the sick person (shekhiv mera [שְׁכִיב מְרַע]), whom one seeks to heal from their sins before the Holy One, Blessed be He. Another interpretation: this is the day when judgment rests upon the world; He is saved from it, as it was said: “on the day of the Evil One the Lord will deliver him” (be-yom ra'ah yemalletehu YHWH [בְּיוֹם רָעָה יְמַלְטֵהוּ יְיָ]). It is the day when judgment was given to that Evil One (ra'ah [רָעָה]) to dominate the world (text missing).