BAHIR

The Bahir is one of the oldest and most important of all Kabbalistic texts. Until the publication of the Zohar, the Bahir was the most influential source of Kabbalistic teachings. It is quoted in virtually every major Kabbalistic work and is cited numerous times by the Ramban in his commentary on the Torah. It is also paraphrased and quoted many times in the Zohar.

The name ‘Bahir’ literally means ‘brilliant’ or ‘Illumination’, and is derived from the first verse quoted in the text of the Bahir “And now they do not see the light, it is brilliant [bahir] in the skies”, which itself is a quote from the book of Job (37:21).

This book is also called “The Midrash of Rabbi Nehuniah ben haKana”. Although the Bahir is a fairly small book, 12,000 words in all, it was very highly esteemed. It was first published in Provence in 1176. Most Kabbalists ascribe authorship to Rabbi Nehuniah ben haKana, a Talmudic sage of the first century.

One of the most important concepts revealed in it is that of the ten Sefirot. Also discussed are the opening verses of Genesis and their true meaning; The mystical aspects of the Hebrew alphabet; A discussion of Gilgul [reincarnation]; The 32 paths of Wisdom, and the Tzimtum, among other topics

1 - 16	THE FIRST V ERSES of CREATION
17 - 45	THE ALEPH-BETH
46-122	THE SEVEN V OICES and the SEPHIROTH
123-193	THE TEN SEPHIROTH
194-200	MYSTERIES of the SOUL

1. Rabbi Nehuniah ben HaKana said: One verse (Job 37:21) states, “And now they do not see light, it is brilliant (Bahir) in the skies...[round about God in terrible majesty].” Another verse, however, (Psalm 18:12), states, “He made darkness His hiding place.” It is also written (Psalm 97:2), “Cloud and gloom surround Him.” This is an apparent contradiction. A third verse comes and reconciles the two. It is written (Psalm 139:12), “Even darkness is not dark to You. Night shines like day - light and darkness are the same.”

2. Rabbi Berachiah said: It is written (Genesis 1:2), “The earth was Chaos (Tohu) and Desolation (Bohu). What is the meaning of the word “was” in this verse? This indicates that the Chaos existed previously [and already was ]. What is Chaos (Tohu)? Something that confounds (Taha) people. What is Desolation (Bohu)? It is something that has substance. This is the reason that it is called Bohu , that is, Bo Hu - “it is in it.”

3. Why does the Torah begin with the letter Bet ? In order that it begin with a blessing (Berachah). How do we know that the Torah is called a blessing? Because it is written (Deuteronomy 33:23), “The filling is God’s blessing possessing the Sea and the South.” The Sea is nothing other than the Torah, as it is written (Job 11:9), “It is wider than the sea.” What is the meaning of the verse, “The filling is God’s blessing?” This means that wherever we find the letter Bet it indicates a blessing. It is thus written (Genesis 1:1), “In the beginning (Bet Reshit) [God created the heaven and the earth.” BeReshit is Bet Reshit .] The word “beginning” (Reshit) is nothing other than Wisdom. It is thus written (Psalm 111:10), “The beginning is wisdom, the fear of God.” Wisdom is a blessing. It is thus written, “And God blessed Solomon.” It is furthermore written (I Kings 5:26), “And God gave Wisdom to Solomon.” This resembles a king who marries his daughter to his son. He gives her to him at the wedding and says to him, “Do with her as you desire.”

4. How do we know that the word Berachah [usually translated as blessing] comes from the word Baruch [meaning blessed]? Perhaps it comes from the word Berech [meaning knee]. It is written (Isaiah 44:23), “For to Me shall every knee bend.” [ Berachah can therefore mean] the Place to which every knee bends. What example does this resemble? People want to see the king, but do not know where to find his house (Bayit). First they ask “Where is the king’s house?” Only then can they ask “Where is the king?” It is thus written, “For to Me shall every knee bend” - even the highest - “every tongue shall swear.”

5. Rabbi Rahumai sat and expounded: What is the meaning of the verse (Deuteronomy 33:23), “The filling is God’s blessing, possessing the Sea and the South”? This means that wherever we find the letter Bet it is blessed. This is the Filling referred to in the verse, “The filling is God’s blessing.” From there it nourishes those who need it. It was from this Filling that God sought advice. What example does this resemble? A king wanted to build his palace among great cliffs. He mined into the bedrock and uncovered a great spring of living water. The king then said, “Since I have flowing water, I will plant a garden. Then I will delight in it, and so will all the world.” It is therefore written (Proverbs 8:30), “I was with Him as a craftsman, I was His delight for a day, a day, frolicking before him at every time.” The Torah is saying, “For two thousand years I was in the bosom of the Blessed Holy One as His delight.” The verse therefore says, “a day, a day.” Each day of the Blessed Holy One is a thousand years, as it is written (Psalm 90:4), “A thousand years in Your eyes is as but yesterday when it is passed.” From then on, it is at times, as the verse states, “[frolicking before Him] at every time.” The rest is for the world. It is thus written (Isaiah 48:9), “I will [breathe out] My praise through My nose for you.” What is the meaning of “My praise”? As it is written (Psalm 145:2), “A praise of David, I will raise You high [my God, O King, and I will bless Your name for the world and forever].” Why is this a praise? Because I will “raise You high.” And what is this elevation? Because “I will bless Your name for the world and forever.”

8. What is a blessing? It can be explained with an example. A king planted trees in his garden. It may rain and water them, and the ground may be wet and provide them with moisture, but still, he must water them from the spring. It is thus written (Psalm 111:10), “The beginning is Wisdom, the fear of God, good intelligence to all who do them [His praise endures forever].” You may think that it lacks something. It is therefore written, “His praise endures forever.”

7. Rabbi Amorai sat and expounded: What is the meaning of the verse (Deuteronomy 33:23), “The filling is God’s blessing, possessing the Sea and the South?” Moses was saying, “If you follow my decrees, you will inherit both this world and the next.” The World to Come is likened to the sea, as it is written (Job 11:9), “It is wider than the sea.” The present world is referred to as the South. It is thus written (Joshua 15:19), [Give me a blessing] for you have set me in the land of the south, [therefore give me springs of water].” The Targum translates this, “behold the earth is the south.”

8. Why did God add the letter Heh to Abraham’s name, rather than any other letter? This was so that all parts of man’s body should be worthy of life in the World to Come, which is likened to the sea. To the extent that we can express it, the Structure was completed in Abraham. [Regarding this Structure] it is written (Genesis 9:6), “For in the form of God, He made the man.” The numerical value of Abraham is 248, the number of parts in man’s body.

9. What is the meaning of (Deuteronomy 33:23), “[The filling is God’s blessing, the Sea and the South] he shall inherit it (YiRaShaH)?” It would have been sufficient if the verse said, “inherit (RaSh) [the Sea and the South].” But this comes to teach us that God must also be included. The word YiRaShaH thus contains the letters RaSh YH [meaning, “inherit God”]. What does this resemble? A king had two treasuries, and he hid one away. After many days he said to his son, “Take what is in these two treasuries.” The son replied, “Perhaps you are not giving me all that you have hidden away.” The king said, “Take everything.” It is thus written, “the Sea and the South, he shall inherit it.” Inherit God (YH RaSh) - everything will be given to you if you only keep My ways.

10. Rabbi Bun said: What is the meaning of the verse (Proverbs 8:23), “I was set up from eternity (Me-Olam), from a head, before the earth?” What is the meaning of “from eternity (Me-Olam)?” This means that it must be concealed (He-elam) from the world. It is thus written (Ecclesiastes 3:11), “He has also placed the world (Ha-Olam) in their hearts [that they should not find out the work that God has done from the beginning to the end].” Do not read Ha-Olam (the world), but He-elam (concealment). The Torah said, “I was first, so that I might be the head of the world.” It is thus written, “I was set up from eternity, from a head.” You may think that the earth was before it. It is therefore written, “before the earth.” It is thus written (Genesis 1:1), “In the beginning created God the heaven and the earth.” What is the meaning of “created”? He created everything that was needed for all things. And then God. Only after that is it written “the heaven and the earth.”

11. What is the meaning of the verse (Ecclesiastes 7:14), “Also one opposite the other was made by God.” He created Desolation (Bohu) and placed it in Peace, and He created Chaos (Tohu) and placed it in Evil. Desolation is in Peace, as it is written (Job 25:2), “He makes peace in His high places.” This teaches us that Michael, the prince to God’s right, is water and hail, while Gabriel, the prince to God’s left, is fire. The two are reconciled by the Officer of Peace. This is the meaning of the verse, “He makes peace in His high places.”

12. How do we know that Chaos is in Evil? It is written (Isaiah 45:7), “He makes peace and creates evil.” How does this come out? Evil is from Chaos, while Peace is from Desolation. He thus created Chaos and placed it in Evil, [as it is written “He makes peace and creates evil.” He created Desolation and placed it in Peace, as it is written, “He makes peace in His high places.”]

13. Rabbi Bun also sat and expounded: What is the meaning of the verse (Isaiah 45:7), “He forms light and creates darkness?” Light has substance. Therefore, the term “formation” is used with regard to it. Darkness has no substance, and therefore, with regard to it, the term “creation” is used. It is similarly written (Amos 4:12), He forms mountains and creates the wind.” Another explanation is this: Light was actually brought into existence, as it is written (Genesis 1:3), “And God said, let there be light.” Something cannot be brought into existence unless it is made. The term “formation” is therefore used. In the case of darkness, however, there was no making, only separation and setting aside. It is for this reason that the term “created” (Bara) is used. It has the same sense as in the expression, “That person became well (hi-Bria).”

14. Why is the letter Bet closed on all sides and open in the front? This teaches us that it is the House (Bayit) of the world. God is the place of the world, and the world is not His place. Do not read Bet , but Bayit (house). It is thus written (Proverbs 24:3), “With wisdom the house is built, with understanding it is established, [and with knowledge are its chambers filled].”

15. What does the Bet resemble? It is like a man, formed by God with wisdom. He is closed on all sides, but open in front. The Aleph , however, is open from behind. This teaches us that the tail of the Bet is open from behind. If not for this, man could not exist. Likewise, if not for the Bet on the tail of the Aleph , the world could not exist.

16. Rabbi Rahumai said: Illumination preceeded the world, since it is written (Psalm 97:2), “Cloud and gloom surround Him.” It is thus written (Genesis 1:3), “And God said, ‘let there be light,’ and there was light.” They said to Him, “Before the creation of Israel your son, will you then make him a crown?” He replied yes. What does this resemble? A king yearned for a son. One day he found a beautiful, precious crown, and he said, “This is fitting for my son’s head.” They said to him, “Are you then certain that your son will be worthy of this crown?” He replied, “Be still. This is what arises in thought.” It is thus written (2 Samuel 14:14), He thinks thoughts [that none should be cast away].

17. Rabbi Amorai sat and expounded: Why is the letter Aleph at the beginning? Because it was before everything, even the Torah.

18. Why does Bet follow it? Because it was first. Why does it have a tail? To point to the place from which it came. Some say, from there the world is sustained.

19. Why is Gimel third? It has three parts, teaching us that it bestows (gomel) kindness. But did Rabbi Akiba not say that Gimel has three parts because it bestows, grows, and sustains. It is thus written (Genesis 21:8), “The lad grew and was bestowed.” He said: He says the same as I do. He grew and bestowed kindness to his neighbours and to those entrusted to him.

20. And why is there a tail at the bottom of the Gimel? He said: The Gimel has a head on top, and is like a pipe. Just like a pipe, the Gimel draws from above through its head, and disperses through its tail. This is the Gimel.

21. Rabbi Yochanan said: The angels were created on the second day. It is therefore written (Psalm 104:3), “He rafters His upper chambers with water [He makes the clouds His chariot, He walks on the wings of the wind].” It is then written (Psalm 104:4), “He makes the winds His angels, His ministers from flaming fire.” [ Rabbi Haninah said: The angels were created on the fifth day, as it is written (Genesis 1:20), “And flying things shall fly upon the firmament of heaven.” Regarding the angels it is written (Isaiah 6:2), “With two wings did they fly.”] Rabbi Levatas ben Tavrus said: All agree, even Rabbi Yochanan, that the water already existed [on the first day]. But it was on the second day that “He raftered His upper chambers with water.” [At that time He also created] the one who “makes the clouds his chariot,” and the one who “walks on the wings of the wind.” But His messengers were not created until the fifth day.

22. All agree that none were created on the first day. It should therefore not be said that Michael drew out the heaven at the south, and Gabriel drew it out at the north, while God arranged things in the middle. It is thus written (Isaiah 44:24), “I am God, I make all, I stretch out the heavens alone, the earth is spread out before Me.” [Even though we read the verse “from Me” (May-iti), it can also be read] Mi iti - “Who was with Me?” I am the One who planted this tree in order that all the world should delight in it. And in it, I spread All. I called it All because all depend upon it, all emanate from it, and all need it. To it they look, for it they wait, and from it, souls fly in joy. Alone was I when I made it. Let no angel rise above it and say, “I was before you.” I was also alone when I spread out My earth, in which I planted and rooted this tree. I made them rejoice together, and I rejoiced in them. “Who was with Me?” To whom have I revealed this mystery?

23. Rabbi Rahumai said: From your words we could conclude that the needs of this world were created before the heavens. He answered yes. What does this resemble? A king wanted to plant a tree in his garden. He searched the entire garden to find a spring flowing with water that would nourish the tree, but could not find any. He then said, “I will dig for water, and will bring forth a spring to nourish the tree.” He dug and opened a well, flowing with living water. He then planted the tree, and it stood, giving forth fruit. It was successfully rooted, since it was always watered from the well.

24. Rabbi Yanai said: The earth was created first, as it is written (Genesis 2:4), “[On the day that God made} earth and heaven.” They said to him: Is it not written (Genesis 1:1), “[In the beginning God created] the heaven and the earth”? He replied: What is this like? A king bought a beautiful object, but since it was not complete, he did not give it a name. He said, “I will complete it, I will prepare its pedestal and attachment, and then I will give it a name.” It is thus written (Psalm 102:26), “From eternity You founded the earth” - and then, “the heavens are the work of Your hands.” It is furthermore written (Psalm 104:2), “He covered Himself with light like a garment, He spread out the heaven like a curtain, He rafters His upper chambers with water.” It is then written (Psalm 104:4), “He makes the winds His angels, His ministers of flaming fire.” Finally, it is written (Psalm 104:5), “He founded the earth on its pedestals, that it not be removed for the world and forever.” When He made its pedestal, He strengthened it. It is therefore written, “that it not be moved.” What is its name? “And Forever (VoEd) is its name. And [the name of] its pedestal is “World” (Olam). It is therefore written, “for the World And Forever.”

25. Rabbi Berachiah said: What is the meaning of the verse (Genesis 1:3), And God said, ‘Let there be light,’ and there was light”? Why does the verse not say, “And it was so”? What is this like? A king had a beautiful object. He puts it away until he had a place for it, and then he put it there. It is therefore written, “Let there be light, and there was light.” This indicates that it already existed.

26. Rabbi Amorai said: What is the meaning of the verse (Exodus 15:3), “God is a man (Ish) of war”? Mar Rahumai said to him: Great master, do not ask about something that is so simple. Listen to me and I will advise you. He said to him: What is this like? A king had a number of beautiful dwellings, and he gave each one a name. One was better than the other. He said, “I will give my son this dwelling whose name is Aleph. This one whose name is Yod is also good, as is this one whose name is Shin.” What did he do then? He gathered all three together, and out of them he made a single name and a single house. He said: How long will you continue to conceal your meaning? The other replied: My son, Aleph is the head. Yod is second to it. Shin includes all the world. Why does Shin include all the world? Because with it one writes an answer (T’shuvah).

27. The students asked him: What is the letter Daleth? He replied: What is this like? Ten kings were in a certain place. All of them were wealthy, but one was not quite as wealthy as the others. Even though he is still very wealthy, he is poor (Dal) in relation to the others.

28. They said to him: What is the letter Heh? He grew angry and said: Did I not teach you not to ask about a later thing and then about an earlier thing? They said: But Heh comes after [Daleth]. He replied: The order should be Gimel Heh. Why is it Gimel Daleth? Because it must be Daleth Heh. And why is the order Gimel Daleth? He said to them: Gimel is in the place of Daleth, on its head it is in the place of Heh. Daleth with its tail is in place of the Heh.

30. They said to him: But what is Vav? He said: The world was sealed with six directions. They said: Is not Vav a single letter? He replied: It is written (Psalm 104:2), “He wraps Himself in light as a garment, [he spreads out the heavens like a curtain].”

31. Rabbi Amorai asked: Where is the Garden of Eden? He replied: It is on earth.

32. Rabbi Ishmael expounded to Rabbi Akiba: What is the meaning of the verse (Genesis 1:1), “[In the beginning God created] (et) the heaven and (et) the earth”? [Why is the word et added in both places?] If the word et (an untranslated preposition that connects a transitive verb to its predicate noun) were absent, we would think that “heaven” and “earth” were gods. [For we could have read the verse, “In the beginning, God, the heaven and the earth created...” taking all three nouns as subjects of the sentence.] He replied: By the Divine Service! You may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. But [in the case of “heaven”] the word et comes to include the sun, moon, stars and constellations, while [in the case of “earth”] it comes to add trees, plants, and the Garden of Eden.

33. They said to him: It is written (Lamentations 2:1), “He threw the beauty of Israel from heaven to earth.” From here we see that it fell. He replied: If you have read, you did not review, and if you reviewed, you did not go over it a third time. What does it resemble? A king had a beautiful crown on his head and a beautiful cloak on his shoulders. When he heard evil tidings, he cast the crown from his head and the cloak from his shoulders.

34. They asked him: Why is the letter Cheth open? And why is its vowel point a small Patach? He said: Because all directions (Ruach-ot) are closed, except for the North, which is opened for good and for evil. They said: How can you say that it is for good? It is not written (Ezekiel 1:4), “And behold, a stormy wind coming from the north, a great cloud and burning fire.” Fire is nothing other than fierce anger, as it is written (Leviticus 10:2), “And fire went out from before God, and it consumed them and killed them.” He said: There is no difficulty. One case is speaking of when Israel does the will of God, while the other is speaking of when they do not do His will. When Israel does not do His will, then the fire comes close [to destroy and punish]. But when they do God’s will, then the Attribute of Mercy encompasses and surrounds it, as it is written (Micah 7:18) , “He lifts up sin and passes over rebellion.”

35. What is this like? A king wanted to punish and whip his slaves. One of his governors stood up and asked the reason for this punishment. When the king described the offence, the governor said, “Your slaves never did such a thing. I will be their bondsman until you investigate it more thoroughly.” In the meantime, the king’s anger was calmed.

36. His students asked: Why is the letter Daleth thick on the side? He replied: Because of the Segol which is in the small Patach. It is thus written (Psalm 24:7), “The openings (pitchey) of the World.” There He placed a Patach above and a Segol below. It is for this reason that it is thick.

37. What is the Petach? It is an opening (Petach). What is meant by an opening? This is the direction of north, which is open to all the world. It is the gate from which good and evil emerge. And what is good? He mocked them and said: Did I not tell you that it is a small Patach (opening)? They said: We have forgotten, teach us again. He reviewed it and said: What is this like? A king had a throne. Sometimes he carried it on his arm, and sometimes on his head. They asked why, and he replied: Because it is beautiful and it is a pity to sit on it. They asked: Where did he place it on his head? He replied: In the open Mem. It is thus written (Psalm 85:12), “Truth sprouts up from the earth, and the righteousness looks down from heaven.”

38. Rabbi Amorai sat and expounded: What is the meaning of the verse (Psalm 87:2), “God loves the gates of Zion more than all the dwellings of Jacob.” “The gates of Zion” are the “openings of the World.” A gate is nothing other than an opening. We thus say, “Open for us the gates of mercy.” God said: I love the “gates of Zion” when they are open. Why? Because they are on the side of evil. But when Israel does good before God and are worthy that good be opened for them, then God loves them - “more than all the dwellings of Jacob.” [“The dwellings of Jacob”] are all peace, as it is written (Genesis 25:27), “Jacob was a simple man, dwelling in tents.

39. This is like two men, one who is inclined to do evil and does good, and the other who is inclined to do good and does evil. Who is more praiseworthy? The one who is inclined to do evil and does good, for he may do good again. It is therefore written (Psalm 87:2), “God loves the gates of Zion more than all the dwellings of Jacob.” These [dwellings] are all peace, as it is written (Genesis 25:27), “Jacob was a simple man, dwelling in tents.”

40. His students asked: What is Cholem? He replied: It is the soul - and its name is Cholem. If you listen to it, your body will be vigorous (Chalam) in the Ultimate Future. But if you rebel against it, there will be sickness (Choleh) on your head, and diseases (Cholim) on its head.

41. They also said: Every dream (Chalom) is in the Cholem. Every white precious stone is in the Cholem. It is thus written [with regard to the High Priest’s breastplate] (Exodus 28:19), “[And in the third row...] a white stone (aChLaMah).”

42. He said to them: Come and hear the fine points regarding the vowel points found in the Torah of Moses. He sat and expounded: Chirek hates evildoers and punishes them. Its side includes jealousy, hatred and competition. It is thus written (Psalm 37:12), “He gnashes (Chorek) his teeth at them.” Do not read chorek (gnashes), but rochek (repels). Repel (rachek) these traits from yourself, and repel yourself from evil. Good will then certainly attach itself to you.

43. Chirek. Do not read ChiRiK but KeRaCh (Ice). Whatever the Chirek touches becomes ice. It is thus written (Exodus 34:7), “and cleanses.”

44. What is the indication that Chirek has the connotation of burning? This is because it is fire that burns all fire. It is thus written (1 Kings 18:38), “And God’s fire fell, and it consumed the burnt offering, the wood, the stones, the dust, and evaporated the water that was in the trench.”

45. He ( Rabbi Amorai) said: What is the meaning of the verse (Exodus 20:15) , “And all the people saw the voices.” These are the voice regarding which King David spoke. It is thus written (Psalm 29:3) , “The voice of God is upon the waters, the God of glory thunders.” [This is the first voice.] [The second voice is] (Psalm 29:4), “The voice of God comes in strength.” Regarding this it is written (Isaiah 10:13) , “By the strength of my hand have I done it.” It is likewise written (Isaiah 48:13) , “Also My Hand has founded the earth.” [The third voice is] (Psalm 29:4), “The voice of God is with majesty.” It is also written (Psalm 111:3), “Splendour and majesty are His works, his righteousness stands forever.” [The fourth voice is] (Psalm 29:5), “God’s voice breaks the cedars.” This is the bow that breaks the cypress and cedar trees. [The fifth voice is] (Psalm 29:7), “God’s voice draws out flames of fire.” This is what makes peace between water and fire. It draws out the power of the fire and prevents it from evaporating the water. It also prevents [the water] from extinguishing it. [The sixth voice is] (Psalm 29:8) , “God’s voice shakes the desert.” It is thus written (Psalm 18:51) “He does kindness to his Messiah, to David and his descendants until eternity” more than [when Israel was] in the desert. [The seventh voice is] (Psalm 29:9), “God’s voice makes hinds to calf, strips the forests bare, and in His Temple, all say Glory.” It is thus written (Song of Songs 2:7) “I bind you with an oath, O daughters of Jerusalem, with the hosts, or with the hinds of the field.” This teaches us that the Torah was given with seven voices. In each of them the Master of the universe revealed Himself to them, and they saw Him. It is thus written, “And all the people saw the voices.”

46. One verse states (2 Samuel 22:10), “He bent the heavens and came down, with gloom under His feet.” Another verse says (Exodus 19:20) “And God came down on Mount Sinai, to the top of the mountain.” Still another verse, however, (Exodus 20:22) states “From heaven I spoke to you.” How is this reconciled? His “great fire” was on earth, and this was one voice. The other voices were in heaven. It is thus written (Deuteronomy 4:36) , “From the heavens He let you hear His voice, that He might instruct you. And on the earth He showed you His great fire, and His words you heard from the fire.” Which [fire] was that? It was the “great [fire” that was on the earth.] From where did the speech emanate? From this fire, as it is written, “and His words you heard from the fire.”

47. What is the meaning of the verse (Deuteronomy 4:12), “You saw no form, only a voice”? This was explained when Moses said to Israel (Deuteronomy 4:15), “You did not see an entire image.” You saw an image, but not an “entire image.” What is this like? A king stands before his servants wrapped in a white robe. Even though he is far away, they can still hear his voice. This is true even though they cannot see his throat when he speaks. In a similar manner, they saw an image, but not an “entire image”. It is therefore written, “You saw no form, only a voice.” It is also written (Deuteronomy 4:12) “A voice of words you heard.”

48. One verse (Exodus 20:15), states, “and all the people saw the voices.” Another verse, however, (Deuteronomy 4:12) states, “The voice of words you heard.” How can [the two be reconciled]? At first they saw the voices. What did the see? The seven voices mentioned by David. But in the end they heard the word that emanated from them all. But we have learned that there were ten. Our sages taught that they were all said with a single word. But we have said that there were seven. There were seven voices. Regarding three of them it is written (Deuteronomy 4:12) , “The voice of words you heard, but you saw no form, only a voice.” This teaches us that they were all said with a single word. This is so that Israel should not make a mistake and say, “Others helped him. It might have been one of the angels. But His voice alone could not be so powerful.” It was for this reason that he came back and included them [in a single word].

49. Another explanation: It was so that the world should not say that since there were ten sayings for ten kings, it might be that He could not speak for them all through one. He therefore said (Exodus 20:2), “I am [the Lord you God],” which included all ten. What are the ten kings? They are the seven voices and three sayings (Amarim). What are the sayings? [They are the ones alluded to in the verse] (Deuteronomy 26:18) “God has said for you today.” “What are the three? [Two are mentioned in the verse] (Proverbs 4:7), “The beginning is Wisdom: acquire Wisdom, with all your acquisition, acquire Understanding.” It is thus written (Job 32:8), “The soul of Shaddai gives them Understanding.” The soul of Shaddai is what gives them Understanding. What is the third one? As the old man said to the child, “What is hidden from you, do not seek, and what is concealed from you, do not probe. Where you have authority, seek to understand, but you have nothing to do with mysteries.”

50. We have learned (Proverbs 25:2), “The glory of God is to hide a word.” What is “a word”? That of which it is written (Psalm 119:160), “The Beginning of Your word is truth.” [It is also written] (Proverbs 25:2), “The glory of kings is to probe a word.” What is this “word”? That of which it is written (Proverbs 25:11), “A word spoken in its proper place (Aphen-av) “, do not read “its proper place” (Aphen-av), but “its wheel” (Ophen’av).

51. The students asked Rabbi Berachiah, “Let us discuss these words with you,” but he would not give them permission. Once, however, he did give them permission, but he did so to test them, to see if they would now pay good attention. One day he tested them and said, “Let me hear your wisdom.” They began and said: “In the beginning” is one. [Two is] (Isaiah 57:16), “The spirit that unwraps itself is from Me, and I have made souls.” [Three is] (Psalm 65:10), “The divisions of God are filled with water.” What are these “divisions?” You taught us, our master, that God took the waters of creation and separated them, placing half in the skies and half in the ocean. This is the meaning of “the divisions of God are filled with water.” Through them, man studies the Torah. Rabbi Chama thus taught: Because of the merit of deeds of kindness, a person can study the Torah. It is thus written (Isaiah 55:1), “Ho, let all who are thirsty come for water, let him without silver come, stock up and eat.” Go to Him, and He will do kindness with you, and you will “stock up and eat.”

52. “Let him without silver come” can also be explained in another way. Let him come to God, for He has silver. It is thus written (Haggai 2:8), “Mine is the silver, and Mine is the gold.” What is the meaning of the verse, “Mine is the silver, and Mine is the gold”? What is this like? A king had two treasuries, one of silver, and one of gold. He placed that of silver to his right, and that of gold to his left. He said [of the silver], “This should be ready, and easy to take out.” He keeps his words calm. He is attached to the poor and directs them calmly. It is thus written (Exodus 15:6), “Your right hand, O God, is mighty in power.” If he rejoices in his portion, then all is well. If not, then (Exodus 15:6), “Your right hand, O God, crumbles the enemy.” He said to them: This is referring to the gold. It is thus written, “Mine is the silver, and Mine is the gold.”

53. Why is [gold] called Zahav? Because it includes three attributes, [alluded to in its three letters, Zayin, Heh, Beth ]. [The first attribute is] Male, (Zachar) . This is the Zayin. [The second is] the Soul. This is the Heh. [The numerical value of Heh is five, alluding to] the five names of the soul: Nephesh, Ruach, Neshamah, Chiah, Yechidah. What is the purpose the Heh ? It is a throne for the Zayin . It is thus written (Ecclesiastes 5:7), “For one above the other watches.” The Beth is its sustenance. It is thus written (Genesis 1:1), “In (Beth) the beginning [God] created...”

54. What is its function here? What is this like? A king once had a daughter who was good, pleasant, beautiful and perfect. He married her to a royal prince, and clothed, crowned and bejewelled her, giving her much money. Is it possible for the king to ever leave his daughter? You will agree that it is not. Is it ever possible for him to be with her constantly? You will also agree that it is not. What can he then do? He can place a window between the two, and whenever the father needs the daughter, or the daughter needs the father, they can come together through the window. It is thus written (Psalm 45:14) , “All glorious is the king’s daughter inside, her garment is interwoven with gold .”

55. What is the Beth at the end? [As it is written] (Proverbs 24:3), “With wisdom will the house (Bayit) be built.” The verse does not say “was built”, but “will be built”. In the future God will build and decorate it, thousands of times more than it was. It is as we have said: Why does the Torah begin with a Beth ? As it is written (Proverbs 8:30) , “I was with Him as a craftsman, I was His delight for a day, a day, [frolicking before Him at every time].” These are the two thousand years, which are the “beginning”. Two? But the scripture says seven, as it is written (Isaiah 30:26), “The light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold [like the light of the seven days.” And we said, “Just like the sun was for seven, so the moon was for seven.” [He replied,] “I said thousands.” 56. They said to him: Up until now there are five. What comes next? He replied: First I will explain gold. What is gold? We learn that it is where justice emanates. If you bend your words to the right or left, you will be punished.

57. What is the meaning of the verse (Isaiah 30:26), “The light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold, like the light of the seven days.” The verse does not say “seven days,” but “the seven days.” These are the days regarding which it is written (Exodus 31:17), “For six days God made [the heaven and the earth].” As you said, God made six beautiful vessels. What are they? “The heaven and the earth.” Are they not seven? Yes, as it is written (ibid.) “And on the seventh day, He rested and souled.” What is the meaning of “souled?” This teaches us that the Sabbath sustains all souls. It is therefore written that it souled.

58. Another explanation: This teaches us that it is from there that souls fly forth. It is thus written, “and He souled.” This continues for a thousand generations. It is thus written (Psalm 105:8), “The word that He commanded until a thousand generations.” Immediately after this it says, “[the covenant] that He cut with Abraham.” What is the meaning of “cut”? He cut a covenant between the ten fingers of his hands and the ten toes of his feet. Abraham was ashamed. God then said to him (Genesis 17:4), “And I, behold My covenant is with you,” and with it, “you will be the father of many nations.”

59. Why is heaven called Shamayim? This teaches that God kneaded fire and water, and combined them together. From this He made the “beginning of His word.” It is thus written (Psalm 119:160), “The beginning of your word is truth.” It is therefore called Shamayim Sham Mayim (there is water) Esh Mayim (fire water). He said to them: This is the meaning of the verse (Job 25:2), “He makes peace in His heights.” He placed peace and love between them. May He also place peace and love among us.

60. We also say (Psalm 119:164), “seven times each day I praised You for Your righteous judgement.” They asked him, “What are they?” He replied, “You do not look at it carefully. Be precise and you will find them.”

61. They asked him, “What is the letter Tzaddi?”“ He said: Tzaddi is a Nun and a Yod . Its mate is also a Nun and a Yod. It is thus written (Proverbs 10:25), “The righteous (Tzadik) is the foundation of the world.”

62. They asked him: What is the meaning of the verse [with regard to Balak and Balaam] (Numbers 23:14), “And he took him to the field of the seers.”? What is the “field of the seers”? As it is written (Song of Songs 7:12), “Come my beloved, let us go out to the field.” Do not read Sadeh (the field), but Sidah (carriage). What is this carriage? He said, “The Heart of the Blessed Holy One.” His heart said to the Blesssed Holy One, “Come my beloved, let us go out to the carriage to stroll. It will not constantly sit in one place.”

63. What is his heart? He said: If so, Ben Zoma is out side, and you are with him. The heart (Lev) [in numerical value] is thirty-two. These are concealed, and with them the world was created. What these 32? He said: These are the 32 Paths. This is like a king who was in the innermost of many chambers. The number of such chambers was 32, and to each one there was a path. Should the king the bring everyone to his chamber through these paths? You will agree that he should not. Should he reveal his jewels, his tapestries, his hidden and concealed secrets? You will again agree that he should not. What then does he do? He touches the Daughter, and includes all the paths in her and in her garments. One who wants to go inside should gaze there. He married her to a king, and also gave her to him as a gift. Because of his love for he, he sometimes calls her “my sister,” since they are both from one place. Sometimes he calls her his daughter, since she is actually his daughter. And sometimes he calls her “my mother.”

64. Furthermore, if there is no wisdom, then there is no justice. It is thus written (1 Kings 5:26), “And God gave wisdom to Solomon.” He then judged the case [of the two mothers and the infant] correctly, and it is then written (1 Kings 3:28), “And all Israel of the judgement that the Kind had judged, and they feared the king, for they say that the wisdom of God was in him to do judgement.”

65. And what wisdom did God give to Solomon? Solomon had God’s name. We have thus said that whenever Solomon is mentioned in the Song of Songs, it is a holy name, except in one case. God said to him, “Since your name is like the name of My Glory, I will let you marry my daughter.” But she is married! Let us say that He gave her to him as a gift. It is thus written (1 Kings 5:26), “And God gave wisdom to Solomon.” Here, however, it is not explained. Where then is it explained? When the scripture states (1 Kings 3:28), “For they saw that the wisdom of God was in him to do judgement.” We then see that the wisdom that God gave him was such that he could “do judgement.” What is the meaning of “to do judgement?” As long as a person does judgement, God’s wisdom is inside him. This is what helps him and draws him near. If not, it repels him, and not only that, but it also punishes him. It is thus written (Leviticus 26:28), “I will chastise you, also I.”

66. And Rabbi Rahumai said: What is the meaning of the verse (Leviticus 26:28), “[I will chastise you,] also I”? God said, “I will chastise you.” The Congregation of Israel said, “Do not think that I will seek mercy for you, but I will chastise you. Not only will I render judgement, but I will also chastise you.”

67. What is the meaning of (Leviticus 26:28), “[I will chastise you, also I], seven for your sins”? The Congregation of Israel said: “I will chastise you, also I” and also those regarding which it is written (Psalm 119:164) , “Seven each day I praised You.” They joined her and replied: Also us seven. Even though among us is the one who reverses itself, the one who oversees good and merit, we too will reverse ourselves and chastise. Why? Because of your sins. But if you return to Me, then I will return to you. It is thus written (Malachi 3:7), “Return to Me, and I will return to you.” The scripture does not say, “I will bring you back to Me.” Instead it says, “I will return to you” with you. We will all seek mercy from the King. What does the King say? [He says] (Jeremiah 3:22), “Return you backsliding children, I will heal your backslidings.” [He also says] (Ezekiel 18:30), “Return and bring back.” What is the meaning of the verse, “Return and bring back”? Come back and ask those Seven to return with you. The scripture therefore says, “and bring back “ those regarding which it is written, “seven for your sin.”

68. The disciples asked Rabbi Rahumai: What is the meaning of the verse (Habakkuk 3:1), “A prayer of Habakkuk the prophet, for errors.” A prayer? It should be called a praise [since it speaks of God’s greatness]. But whoever turns his heart from worldly affairs and delves in the Works of the Chariot * is accepted before God as if he prayed all day. It is therefore called “a prayer.” What is the meaning of “for errors”? As it is written [regarding wisdom] (Proverbs 5:19), “With its love you shall always err.” Regarding what is this speaking? The Works of the Chariot, as it is written (Habbakuk 3:2) * i.e “Maaseh Merkavah” or Merkavah Mysticism which Kaplan says was synonymous with the Qabalah at the time the Bahir was first composed. “O God, I heard a report of You and I feared.”

69. What is the meaning of, “I heard a report of You and I feared, [O God, bring to life Your works in the midst of the years]”? Why does the verse say “I feared” after “I heard a report of You,” and not after “in the midst of the years”? But it was “from the report of You” that “I feared.” What is the “report of You”? It is the place where they listen to reports. Why does the verse say “I heard” and not “I understood”? [The word “heard” has the connotation of understanding] as we find (Deuteronomy 38:49), “A nation whose language you do not hear.”

70. Why did he say “I feared”? Because the ear looks like the letter Aleph . The Aleph is the first of all letters. Besides this, the Aleph causes all the letters to endure. The Aleph looks like the brain. When you mention the Aleph you open your mouth. The same is true of thought, when you extend your thoughts to the Infinite and Boundless. From Aleph emanate all letters. Do we not see that it is first? It is thus written (Micah 2:13), “God (YHVH) is at their head.” We have a rule that every Name that is written Yod He Vav He is specific to the Blessed Holy One and is sanctified with holiness. What is the meaning of “with holiness”? This is the Holy Palace. Where is the Holy Palace? We would say that it is in thought and in the Aleph . This is the meaning of the verse, “I heard a report of You and I feared.”

71. Habakkuk therefore said: I know that my prayer is accepted with delight. I also delighted when I cam to that place where I understood “a report of You and I feared.” Therefore, “Bring to life your works in the midst of the years” through Your unity. What is this like? A king who was talented, hidden and concealed went into his house and commanded that no one seek him. One who does seek is therefore afraid, lest the king find out that he has violated the king’s order. [Habakkuk] therefore said, “I feared, O God, bring to life Your works in the midst of the years.” This is what Habakkuk said: Because You name is in You, and You is Your name, “bring to life Your works in the midst of the years.” Thus will it be forever.

72. Another explanation of “Bring to life Your works in the midst of years”: What is this like? A king had a beautiful pearl, and it was the treasure of his kingdom. When he is happy, he embraces it, kisses it, places it on his head, and loves it. Habakkuk said: Even though Kings are with You, the beloved pearl is in Your world. Therefore, “Bring to life Your works in the midst of years.” What is the meaning of “years”? It is written (Genesis 1:3), “And God said, `Let there be light.’” Light is nothing other than day, as it is written (Genesis 1:16) , “The great light to rule the day, and the small light to rule the night.” Years are made from days. It is thus written, “Bring to life Your works in the midst of years” in the midst of that pearl that gives rise to years.

73. But it is written (Isaiah 43:5), “[Fear not, for I am with you,] I will bring your seed from the east.” The sun rises in the east, and you say that the pearl is day. [He replied:] I am only speaking with regard to the verse (Genesis 1:5) “And it was evening and it was morning, day.” Regarding this it is written (Genesis 2:4), “In the day that God made earth and heaven.”

74. And it is written (Psalm 18:12), “He made darkness His hiding place round about, His Succah the darkness of waters , thick clouds of the skies (Shechakim).” He said: Regarding this it is written (Isaiah 45:8), “The skies (Shechakim) pour down righteousness.” This righteousness (Tzadik) is the Attribute of Judgment for the world. It is thus written (Deuteronomy 16:20), “Righteousness, righteousness shall you pursue.” Immediately after this, it is written, “that you may live and occupy the land.” If you judge yourself, then you will live. If not, then it will judge you, and it will be fulfilled, even against your will.

75. Why does the Torah say “righteousness, righteousness” twice? He said: Because the scripture continues (Psalm 18:13), “At the glow opposite Him.” The first “righteousness” is literal righteousness (Tzedek). This is the Divine Presence [i.e Shekinah]. It is thus written (Isaiah 1:21), “Righteousness dwells in it.” What is the second “righteousness”? This is the righteousness that frightens the righteous. Is this righteousness charity (Tzadakah) or not? He said that it is not. Why? Because it is written (Isaiah 59:17), “He put on righteousness like a coat of mail, and [a helmet of salvation on His head].” His head is nothing other than Truth. It is thus written (Psalm 119:160), “The head of Your word is truth.” Truth is nothing other than peace. It is thus written [that King Hezekiah said] (Isaiah 39:8), “There shall be peace and truth in my days.” Is it possible for a man to say this? But this is what Hezekiah said: The attribute that You gave to David my ancestor is half of my days, and peace and truth are half of my days. It is for this reason that he mentioned “my days.” He mentioned both “peace and truth” and “in my days,” since it is all one. It is thus written (Genesis 1:5), “And it was evening, and it was morning, one day.” [The day reconciles morning and evening, and is therefore peace.] Just as the day is peace, so he chose peace. It is therefore written (2 Kings 20:19), “Peace and truth shall be in my days.” This shall be through the attribute that You gave to David. Regarding this, it is written (Psalm 89:37), “His throne shall be like the sun before Me.”

76. What is the meaning of the verse (Habakkuk 3:2), “In the midst of years make it known”? He said: I know that You are the holy God, as it is written (Exodus 15:11), “Who is like You, mighty in holiness?” Holiness is in You and You are in holiness. Nevertheless, “in the midst of years make it known.” What is the meaning of “make it known”? [This means] that You should have mercy. It is thus written (Exodus 2:25), “And God saw the children of Israel, and God knew.” What is the meaning of, “and God knew”? What is this like? A king had a beautiful wife, and had children from her. He loved them and raised them, but they went out to bad ways. He then hated both them and their mother. The mother went to them and said, “My children! Why do you do this: Why do you make your father hate both you and me?” [She spoke to them in this manner] until they had remorse and did the will of their father. When the king saw this, he loved them as much as he did in the beginning. He then also remembered their mother. This is the meaning of the verse, “And God saw... and God knew.” This is also the meaning of the verse, “In the midst of years make it known.”

77. What is the meaning of the verse (Habakkuk 3:2) “In anger, you shall remember love (rachem)” ? He said: When Your children sin before You and You are angry at them, “remember love.” What is the meaning of “remember love”? That regarding which it is written (Psalm 18:2), “I love (rachem) You O God, my strength.” And You have him this attribute, which is the Divine Presence of Israel. He recalled his son whom he inherited, and whom You gave to him. It is thus written (I Kings 5:26), “And God gave wisdom to Solomon.” And You should remember their father Abraham, as it is written (Isaiah 41:8), “The seed of Abraham My friend” “In the midst of years make it known.”

78. Where do we see that Abraham had a daughter? It is written (Genesis 24:1), “And God blessed Abraham with all (Bakol).” It is also written (Isaiah 43:7), “ All that is called by My name, for My glory I created it, I formed it, also I made it.” Was this blessing his daughter, or was it not? Yes, it was his daughter. What is this like? A king had a slave who was complete and perfect before him. The king tested the slave in many ways, but the slave withstood all temptation. The King said, “What will I give that slave? What should I do for him? I can do nothing but command my older brother to advise him, watch over him and honour him.” The slave thus went to the older brother and learned his attributes. The brother loved him very much, and called him his friend. It is thus written (Isaiah 41:8), “The seed of Abraham My friend.” He said, “What will I give him? What can I do for him? Behold I have made a beautiful vessel, and in it are beautiful jewels. There is nothing like it in the treasuries of kings. I will give it to him, and he will be worthy in his place.” This is the meaning of the verse, “And God blessed Abraham with all.”

79. Another explanation: [It is written] (Habakkuk 3:2), “I heard a report of You and I feared.” [This means] “I understood what was reported about You and I feared.” What did he understand? He understood God’s thought. Even [human] thought has no end, for man can think, and descend to the end of the world. The ear also has no end and is not satiated. It is thus written (Ecclesiastes 1:8), “The ear is not satiated from hearing.” Why is this so? Because the ear is in the shape of an Aleph. Aleph is the root of the Ten Commandments. Therefore “the ear is not satiated from hearing.”

80. What is the meaning of the letter Zayin in the word Ozen (ear)? We have said that everything that the Blessed Holy One brought into His world has a name emanating form its concept. It is thus written (Genesis 2:19), “All that the man called each living soul, that was its name.” This teaches us that each thing’s body was thus. And how do we know that each thing’s name is its body? It is written (Proverbs 10:7) , “The memory of the righteous shall be a blessing, and the name of the wicked shall rot.” What actually rots, their name or their body? [One must agree that it is their body.] Here too, [each thing’s name refers to] its body.

81. What is an example of this? Take the word for root Shoresh (Shin Resh Shin). The letter Shin looks like the roots of a tree. [ Resh is bent, since] the root of every tree is bent. And what is the function of the final Shin? This teaches us that if you take a branch and plant it, it will root again. What is its function of the Zayin [in Ozen ear]? [Its numerical value is seven] corresponding to the seven days of the week. This teaches us that each day has its own power. And what is its function [in the word Ozen ]? This teaches us that just like there is infinite wisdom in the ear, so is there power in all parts of the body.

82. What art the seven parts of man’s body? It is written (Genesis 9:6), “In the form of God, He made man.” It is also written (Genesis 1:27), “In the form of God He made him” counting all his limbs and parts. But we have said: What does the letter Vav resemble? It is alluded to in the verse (Psalm 104:5), “He spreads out light like a garment.” For Vav is nothing other than the six directions. He replied: The covenant of circumcision and man’s mate are considered as one. His is two hands then make three, his head and body, five, and his two legs make seven. Paralleling all these are their powers in heaven. It is thus written (Ecclesiastes 7:14) , “Also one opposite the other had God made.” These are the days [of the week, as it is written] (Exodus 31:17), “Because six days God made the heaven and the earth.” The scripture does not say “in six days,” but rather, “six days.” This teaches us that each day [of the week] has its own specific power.

83 What is the significance of the Nun [in the word Ozen ]? This teaches us that the brain is the main part of the spinal cord. It constantly draws from there, and if not for the spinal cord, the brain could not endure. And without the brain, the body could not endure. The entire body exists only in order to provide for the needs of the brain. And if the body did not endure, then the brain would also not endure. The spinal cord is the channel from the brain to the entire body. It is represented by the bent Nun . But [in the word Ozen ] the Nun is a straight one. The straight Nun is the one that is always at the end of a word. This teaches us that the straight Nun includes both the bent one and the straight one. But the bent Nun is the Foundation. This teaches us that the straight Nun includes both male and female.

84. The open Mem . What is the open Mem ? It includes both male and female. What is the closed Mem ? It is made like a belly from above. But Rabbi Rahumai said that the belly is like the letter Teth . He said it is like a Teth on the inside, while I say that it is like a Mem on the outside.

85 What is a Mem? Do not read Mem, but Mayim (water). Just like water is wet, so is the belly always wet. Why does the open Mem include both male and female, while the closed Mem is male? This teaches us that the Mem is primarily male. The opening was then added to it for the sake of the female. Just like the male cannot give birth, so the closed Mem cannot give birth. And just like the female has an opening with which to give birth, so can the open Mem give birth. The Mem is therefore open and closed.

86. Why should the Mem have two forms, open and closed? Because we said: Do not read Mem, but Mayim (Water). The woman is cold, and therefore, must be warmed by the male. Why should the Nun have two forms, bent and straight? Because it is written (Psalm 72:17), “Before the sun shall his name reign (ya-Nun).” [This is] from two Nuns, the bent Nun and the straight Nun, and it must be through male and female.

87. It is written (Ecclesiastes 1:8), “The ear is not satiated from hearing.” It is also written (Ecclesiastes 1:8), “The eye is not satiate from seeing.” This teaches us that both draw from thought. What is thought? It is a king that is needed by all things that were created in the world, both above and below.

88. What is the meaning of the expression, “It rose in thought”? Why do we not say that “it descended [in thought]”? Indeed, we have said, “One who gazes into the vision of the Chariot first descends and then ascends.” We use the expression [of descent] there because we say, “One who gazes into the vision (Tzafayat) of the Chariot.” The Aramaic translation of “vision” (Tzafiyat) is Sechuta [meaning a covering, and alluding to the fact that one is looking down from above]. It is also written (Isaiah 21:8), “And he called as a lion: `Upon the watchtower (Mitzpeh), O God.’” Here, however, we are speaking of thought, [and therefore only speak of ascent]. For thought does not include any vision, and has no ending whatsoever. And anything that has no end or limit does not have any descent. People therefore say, “Someone descended to the limit of his friend’s knowledge.” One can arrive at the limit of a person’s knowledge, but not at the limit of his thought.

89. Rabbi Amorai sat and expounded: What is the meaning of the Segol? Its name is Segulah (treasure). It comes after the Zarka. What is the meaning of Zarka? It is like its name something that is thrown (ni Zrak). It is like something that is thrown, and after it comes (Ecclesiastes 2:8), “the treasures of kings and lands.”

90. What is the reason that it is called Zarka? It is written (Ezekiel 3:12), “Blessed is the glory of God from His place.” This indicates that no being knows His place. We recite [God’s] name of the Crown, and it goes to the head of the Owner. It is thus written [regarding God] (Genesis 14:19), “Owner of heaven and earth.” When it goes, it is like it is thrown (Zarka) . Following it is treasure (Segulah). It is at the head of all letters.

91. Why is [this accent] at the end of a word, and not at the beginning? This teaches us that this Crown rises higher and higher. It is included and crowned, as it is written (Psalm 118:22), “The stone that the builders rejected has become the head cornerstone.” It ascend to the place from which it was graven, as it is written (Genesis 49:24), “From there is the Shepherd, the Stone of Israel.”

92. He also said: What is the reason that we place blue wool in the Tzitzit? And why are there 32 [threads]? What is this like? A king had a beautiful garden, and in it were 32 paths. He placed a watchman over them to show that all these paths belong to him alone. [The king] said to him, “Watch them, and walk upon them every day. As long as you walk these paths, you will have peace.” What did the watchman do? He appointed other watchmen [as his assistants to watch] over them. He said, “If I remain alone on these paths, it is impossible for me, a single watchman, to maintain them all. Besides that, people may say that I am the king.” The watchman therefore placed his assistants over all the paths. These are the 32 paths.

93. What is the reason for the blue? The watchman said, “Perhaps those assistant watchmen will say that the garden belongs to us.” He therefore gave them a sign, and told them, “See this. It is the sign of the king, indicating that the garden belongs to him. He is the one who made these paths, and they are not mine. This is his deal.” What is this like? A king and his daughter had slaves, and they wanted to travel abroad. But [the slaves] were afraid, being in terror of the king. He therefore gave them his sign. They were also afraid of the daughter, and she [also] gave them a sign. They said, “From now on, with these two signs, `God will watch you from all evil, He will safeguard your soul.’”

94. Rabbi Amorai sat and expounded: What is the meaning of the verse (1 Kings 8:27), “Behold the heaven and the heaven of heaven cannot contain You”? This teaches us that the Blessed Holy One has 72 names. All of them were placed in the Tribes [of Israel]. It is thus written (Exodus 28:10), “Six of their names on one stone, and the names of the other six on the other stone, according to their generations.” It is also written (Joshua 4:9), “He raised up twelve stones.” Just like the first are (Exodus 28:12), “stones of memorial,” so these are (Joshua 4:7), “stones of memorial.” [There are therefore] 12 stones [each containing six names] making a total of 72. These parallel the 72 names of the Blessed Holy One. Why do they begin with twelve? This teaches us that God has twelve Directors. Each of these has six Powers [making a total of 72]. What are they? They are the 72 languages.

95. The Blessed Holy One has a single Tree, and it has twelve diagonal boundaries: The northeast boundary, the southeast boundary; The upper east boundary, the lower east boundary; The southwest boundary, the northwest boundary; The upper west boundary, the lower west boundary; The upper south boundary, the lower south boundary; The upper north boundary, the lower north boundary; They continually spread forever and ever; They are the arms of the world. On the inside of them is the Tree. Paralleling these diagonals there are twelve Functionaries. Inside the Sphere there are also twelve Functionaries. Including the diagonals themselves, this makes a total of 36 Functionaries. Each of these has another. It is thus written (Ecclesiastes 5:7), “For one above another watches.” [This makes a total of 72.] It therefore comes out that the east has nine, the west has nine, the north has nine, and the south has nine. These are twelve, twelve, twelve, and they are the Functionaries in the Axis, the Sphere, and the Heart. Their total is 36. The power of each of these 36 is in every other one. Even though there are twelve in each of the three, they are all attached to each other. Therefore, all 36 Powers are in the first one, which is the Axis. And if you seek them in the Sphere, you will find the very same ones. And if you seek them in the Heart, you will again find the very same ones. Each one therefore has 36. All of them do not have more than 36 forms. All of them complete the Heart [which has a numerical value of 32]. Four are then left over. Add 32 to 32 and the sum is 64. These are the 64 Forms. How do we know that 32 must be added to 32? Because it is written (Ecclesiastes 5:7) , “For one above another watches, [and there are higher ones above them].” We thus have 64, eight less than the 72 names of the Blessed Holy One. These are alluded to in the verse, “there are higher ones above them,” and they are the seven days of the week. But one is still missing. This is referred to in the next verse (Ecclesiastes 5:8), “The advantage of the land in everything is the King.” What is this “advantage”? This is the place from which the earth was graven. It is an advantage over what existed previously. And what is this advantage? Everything in the world that people see is taken from its radiance. Then it is an advantage.

96. What is the earth from which the heavens were graven? It is the Throne of the Blessed Holy One. It is the Precious Stone and the Sea of Wisdom. This parallels the blue in the Tzitzit. Rabbi Meir thus said: Why is blue chosen above all other colours [for the Tzitzit]? Because the blue resembles the sea, the sea resembles the sky,l and the sky resembles the Throne of Glory. It is thus written (Exodus 24:10), “They saw the God of Israel, and under His feet was like a pavement of sapphire, like the essence of heaven in clarity.” It is furthermore written (Ezekiel 1:26) , “As the likeness of a sapphire stone was the appearance of a Throne.”

97. Rabbi Berachiah sat and expounded: What is the meaning of the verse (Exodus 25:2), “And they shall take for Me a lifted offering (Terumah) “? It means, “Lift Me up with your prayers.” And whom? Those whose “hearts make them willing.” These are the ones who are willing to draw themselves away from this world. Honour him, for it is in him that I rejoice, since he knows My name. From him it is fitting to take My lifted offering, as it is written (Exodus 25:2), “from each man whose heart makes him willing, you shall take My lifted offering.” From he who makes himself willing. Rabbi Rahumai said: [This refers to] the righteous and pious in Israel who raise Me over all the world through their merit. From them the Heart is sustained, and the Heart sustains them.

98. And all the Holy Forms oversee all the nations. But Israel is holy, taking the Tree itself and its Heart. The Heart is the beauty (hadar) of the fruit of the body. Similarly, Israel takes (Leviticus 23:40), “the fruit of a beautiful (hadar) tree.” The date palm is surrounded by its branches all around it and has its sprout (Lulav) in the centre. Similarly, Israel takes the body of this Tree which is its Heart. And paralleling the body is the spinal cord, which is the main part of the body. What is the Lulav ? [It can be written] Lo Lev “it has a heart.” The heart is also given over to it. And what is this Heart? It is the 32 Hidden paths of Wisdom that are hidden in it. In each of their paths there is also a Form watching over it. It is thus written (Genesis 3:24) , “To watch the way of the Tree of Life.”

99. What are these Forms? They are that regarding which it is written (Genesis 3:24), “And He placed the Cherubim to the east of the Garden of Eden, and the flame of a sword revolving, to guard the way of the Tree of Life.” What is the meaning of, “He placed to the east (kedem) of the Garden of Eden”? He placed it in those paths that preceded (kadmu) the place that was called the Garden of Eden. It was also before the Cherubim, as it is written, “the Cherubim.” It was furthermore before the flame, as it is written, “the flame of a sword revolving.” Is it then before [the flame]? Heaven is called Shamayim , indicating that fire and water existed before it. It is written (Genesis 1:6), “Let there be a firmament in the midst of the waters, and let it be a division between water and water.” It is then written (Genesis 1:8), “And God called the firmament heaven (Shamayim). “ How do we know that the heaven is fire? It is written (Deuteronomy 4:24), “For the Lord your God is a consuming fire, a jealous God.”

100. And how do we know that ““ refers to the Blessed Holy One? It is written (1 Kings 8:36), “And you, O Heaven, shall hear.” Was Solomon then praying to heaven that it should hear their prayers? But [we must say the he was praying] to the One whose name is Heaven. It is thus written (1 Kings 8:27), “Behold the heaven and the heaven of heaven cannot contain You.” This is the name of the Blessed Holy One. You therefore have fire. How can you then say that it was before? But we must say that their Power existed before the Forms of that place. Only then did these Holy Forms come into existence. What is their Power? It is that regarding which it is written (I Samuel 2:2), “There is none holy like God, there is none other than You, and there is no Former like our God.”

101. Rabbi Berachiah sat and expounded: What is the Lulav that we discusses? It is the 36 (Lu) given over to 32 (Lav). And how? He replied: There are three Princes, the Axis, the Sphere and the Heart. Each one is twelve, and the three therefore constitute a sum of 36, through which the world is sustained. It is thus written (Proverbs 10:25), “And Righteous is the foundation of the world.”

102. We learned: There is a single pillar extending from heaven to earth, and its name is Righteous (Tzadik) . [This pillar] is named after the righteous. When there are righteous people in the world, then it becomes strong, and when there are not, it becomes weak. It supports the entire world, as it is written, “And Righteous is the foundation of the world.” If it becomes weak, then the world cannot endure. Therefore, even if there is only one righteous person in the world, it is he who supports the world. It is therefore written, “And a righteous one is the foundation of the world.” You should therefore take My lifted offering from him first. Then (Exodus 25:3), “And this is the lifted offering that you should take from them” from the rest. What is it? “Gold, silver and copper.”

103. Another explanation: It is written (Exodus 25:2) , “and the shall take for Me (Li) a lifted offering.” [ Li (for Me) can also be read, “for the Yod. “] They shall take the Yod , which is the tenth, as a lifted offering to make it holy. How do we know that the tenth is holy? Because it is written (Leviticus 27:32) “The tenth shall be holy to God.” What is holy? That regarding which it is written (Ezekiel 44:30), “The beginning of all the first fruits ... and every lifted offering of every thing.” It is furthermore written (Psalm 111:10) , “The beginning of wisdom is the fear of God.” Do not read “is the fear” but “and the fear.” [The verse will then read, “The beginning is wisdom and the fear of God.]

104. The disciples asked Rabbi Eliezer: Our master, what is the meaning of the verse (Exodus 13:2), “Sanctify to Me every first-born”? Does the Blessed Holy One then have a first-born? He replied: “Sanctify to Me (Li) every first-born” refers to nothing other than the second level of holiness. It is the name that is given to Israel, as it is written (Exodus 7:22), “My son, My first-born, Israel.” To the extent that we can express it, He was with them [in Egypt] in the time of their oppression. It is therefore written (Exodus 4:27), “Send forth My son and he will serve Me.” [Here, only “My son” is mentioned,] and not “My first-born.” Rabbi Rahumai said: What is the meaning of the verse (Deuteronomy 22:7), “You shall surely send away the mother, and the children you shall take for yourself.” Why does it not say, “You shall surely send away the father”? But the scripture says, “you shall surely send away the mother” in honour of the one who is called the Mother of the World. It is thus written (Proverbs 2:3), “For you shall call Understanding a Mother.”

105. What is the meaning of, “and the children you shall take for yourself”? Rabbi Rahumai said: These are the children that she raised. And who are they? They are the seven days of creation, and the seven days of Sukkot . Are the seven [days of Sukkot ] then not the same as the seven days of the week? The difference is that [the days of Sukkot ] are more holy. Regarding them it is written (Leviticus 23:37), “holy convocations.” But then, why not [also include the seven weeks before] Shavuot, since this is also called (Leviticus 23:21), “a holy convocation”? He replied: Yes, but this is the one and the other is two. It is thus written (Exodus 12:16), “The first day shall be a holy convocation, and the seventh day shall be a holy convocation.” He said: Why is Shavuot one [day]? Because the Torah was given to Israel on that day. And when the Torah was created in the beginning, the Blessed Holy One ruled His world alone with it. It is thus written (Psalm 111:10), “The beginning is wisdom, the fear of God.” [God] said [to it], “This being so, your holiness shall be yours by yourself.” And what is Sukkot? He replied: the letter Beth [which has the connotation of a house (Bayit) ]. It is thus written (Proverbs 24:3), “With wisdom a house is built.” And how do we know that Sukkot has the connotation of a house? As it is written (Genesis 33:17) , “And Jacob travelled to Sukkot. He built himself a house, and for his livestock he built Sukkot (huts). Therefore he named the place Sukkot.”

106. Rabbi Berachiah sat and expounded: What is the Axis (Teli) ? This is the likeness that is before the Blessed Holy One. It is thus written (Song of Songs 5:11), “His locks are curled (Taltalim). “ What is the Sphere? This is the Womb. What is the Heart? It is that regarding which it is written (Deuteronomy 4:11), “unto the heart of heaven.” In it are included the 32 mystical paths of Wisdom.

107. What is the meaning of the verse (Numbers 6:24-26) , “May God (YHVH) bless you and watch you. May God (YHVH) make His face shine on you and be gracious to you. May God (YHVH) lift His face to you and give you peace.” This is the explicit Name of the Blessed Holy One. It is the Name containing twelve letters, as it is written, YHVH YHVH YHVH. This teaches us that God’s names consists of three troops. Each troop resembles the other, and each one’s name is like [the other’s] named. All of them are sealed with Yod He Vav He . And how? The [four letters] Yod He Vav He can be permuted 24 different ways, forming one troop. This is, “May God (YHVH) bless you...” In a similar manner, the second one, “May God (YHVH) make His face shine...” These are 24 names of the Blessed Holy One. In a similar manner, the third one, “May God (YHVH) lift His face...” These are 24 names of the Blessed Holy One. This teaches us that each army, with its leaders and officers, has 24. Multiply 24 by three and you have the 72 names of the Blessed Holy One. These are the 72 names derived from the verses (Exodus 14:19-21), “And travelled... And came ... And stretched ...”

108. And who are the Officers? We learned that there are three. Strength (Geburah) is the Officer of all the Holy Forms to the left of the Blessed Holy One . He is Gabriel. The Officer of all the Holy Forms to His right is Michael. In the middle is Truth. This is Uriel, the Officer of all the Holy Forms [in the centre]. Each Officer is over 24 Forms. But there is no reckoning of his troops, as it is written (Job 25:3), “Is there a number to His troops?” But if so, then there are 72 plus 72 [making a total of 144]. He said: This is not the case. For when Israel brings a sacrifice before their Father in heaven, they are united together. This is the unification of our God.

109. Why is this sacrifice called a Karban [which means “bringing close”]? Because it brings the Forms of the Holy Powers close. It is thus written (Ezekiel 37:17) , “And you shall join one of them to the other, making one stick, and they shall become one in your hands.” And why is [the sacrifice] called a “pleasant fragrance”? Fragrance is only in the nose. The sense of smell is through breath, and this is nowhere but in the nose. “Pleasant” (nicho’ach) means nothing other than “descending.” It is thus written (Leviticus 9:22), “And he descended,” and the Targum translates this as Ve-Nachit [having the same root as nicho’ach ]. The fragrance-spirit descends and unifies itself with those Holy Forms, bringing itself close through the sacrifice. It is for this reason that [a sacrifice] is called a Karban .

110. There is a name that is derived from the three verses (Exodus 14:19-21) , “And travelled ... And came ... And stretched...” The letters of the first verse, “And travelled...” are arranged in this name in the order that they are in the verse. The letters of the second verse, “And came ...” are arranged in the name in reverse order. The letters of the third passage, “And stretched...” are arranged in the name in the same order as they occur in the verse, just like the case of the first verse. Each of these verses has 72 letters. Therefore, each of the names that is derived from these three sentences, “And travelled... And came... And stretched...” contains three letters. These are the 72 names. They emanate and divide themselves into three sections, 24 to each section. Over each of these sections is a higher Officer. Each section has four directions to watch, east, west, north and south. The four directions then have a total of 24 forms. [This is true of the first section] as well as the second and the third. All of them are sealed with YHVH , God of Israel, the living God, Shaddai, high and exalted, who dwells in eternity on high, whose Name is holy, YHVH. Blessed be the name of the glory of His kingdom forever and ever.

111. Rabbi Ahilai sat and expounded: What is the meaning of the verse, “God (YHVH) is King, God (YHVH) was king, God (YHVH) will be King forever and ever.”? This is the Explicit Name (Shem Ha Mephoresh) , for which permission was given that it be permuted and spoken. It is thus written [regarding the above-mentioned Priestly Blessing] (Numbers 6:27) , “And they shall place My name upon the children of Israel, and I will bless them.” This refers to the Name containing twelve letters. It is the name used in the Priestly Blessing, “May God bless you...” It contains three names [each having four letters] making a total of twelve. Its vowel points are Yapha’al Y’pha’oel Yiph’ol. If one safeguards it and mentions it in holiness, then all his prayers are heard. And not only that, but he is loved on high and below, and immediately answered and helped. This is the Explicit Name that was written on Aaron’s forehead. The Explicit Name containing 72 letters and the Explicit Name containing twelve letters were given over by the Blessed Holy One to [the angel] Mesamariah, who stands before the Curtain. He gave it to Elijah on Mount Carmel, and with them he ascended and did not taste death.

112. These are the Explicit Holy Exalted Names. There are twelve Names, one for each of the twelve tribes of Israel: Ah-Tzitzah-ron Aklithah-ron Shemaqtharon Demushah-ron Ve-Tzaphtzaphithron Hurmyron Brach Yah-ron Eresh Gadra-aon Basavah Monahon Chazhavayah Havahayryhah Ve-Harayth-hon All of them are included in the Heart of heaven. They include male and female. They are given over to the Axis, the Sphere and the Heart, and they are the wellsprings of Wisdom.

113. Rabbi Rahumai sat and expounded: What are the twelve tribes or Israel? But this teaches us that the Blessed Holy One has twelve rods [on high. The word Shevet is the same for both “tribe” and “rod.”] What are they? What is this like? A king had a beautiful fountain. All his brothers has no water other than this fountain, and could not endure thirst. What did he do? He made twelve pipes for the fountain, and named them afters his brothers’ children. He then said to them, “If the sons are as good as their fathers, they will be worthy, and I will let water flow through the pipes. The fathers will then drink all they wish, and so will the sons. But if the sons are not worthy and do not do what is right in my eyes, then regarding this, these pipes will stand. I will give them water only on the condition that they give none to their children, since they do not obey my will.”

114. What is the meaning of the word Shevet [which has the connotation of both a tribe and a rod]? It is something simple and not square. What is the reason? Because it is impossible to have one square inside another square. A circle inside a square can move. A square inside a square cannot move.

115. What are the things that are circular? They are the vowel points in the Torah of Moses, for these are all round. They are to the letters like the soul, which lives in the body of man. It is impossible for [man] to come [into this world] unless [the soul] endures within him. It is impossible for him to speak anything, great or small, without it. In a similar manner, it is impossible to speak a word, great or small, without the vowel points.

116. Every vowel point is round, and every letter is square. The vowel points are the life of the letters, and through them, the letters endure. These vowel points come through the pipes to the letters through the fragrance of a sacrifice, which immediately descends. It is therefore called “A descending (pleasant) fragrance to God” indicating that it descends to God. This is the meaning of the verse (Deuteronomy 6:4) , “Hear O Israel, the Lord is our God, the Lord is One.”

117. Rabbi Yochanan said: What is the meaning of the verse (Exodus 15:3) , “God is a man (Ish) of war, God (YHVH) is His name”? Man (Ish) indicates a sign. The Targum thus renders, “God is a man of war,” as “God is the Master of victory in war.” What is this Master? Aleph is the first, the Holy Palace. Do we then say that the Palace is holy? Instead we say, “the Palace of the Holy One.”

118. Yod is the Ten Sayings with which the world was created. What are they? They are the Torah of Truth, which includes all worlds. What is the Shin ? He said: It is the root of the tree. The letter Shin is like the root of a tree.

119. What is this tree that you mentioned? He said: It represents the Powers of the Blessed Holy One, one above the other. Just like a tree brings forth fruit through water, so the Blessed Holy One increases the Powers of the Tree through water. What is the water of the Blessed Holy One? It is wisdom. It is the souls of the righteous. They fly from the fountain to the great pip, ascend and attach themselves to the Tree. Through what do they fly? Through Israel. Whey they are good and righteous, the Divine Presence dwells among them. Their deeds then rest in the bosom of the Blessed Holy One, and He makes them fruitful and multiplies them.

120. How do we know that the Divine Presence is called Tzedek (Righteous)? It is written (Deuteronomy 33:26), “He who rides in the heavens is your help, and His majesty is in the skies (Shechakim).” It is also written (Isaiah 45:8), “The skies (Shechakim) run with Righteousness (Tzedek).” Tzedek is the Divine Presence, as it is written (Isaiah 1:21), “Righteousness (Tzedek) dwells in it.” Righteousness was given to David, as it is written, (Psalm 146:10), “May God reign forever, your God O Zion, for generation to generation.” It is also written (1 Chronicles 11:1), “Zion is the city of David.”

121. What is the meaning of “generation to generation”? Rabbi Papias said: “A generation goes and a generation comes (Ecclesiastes 1:4).” Rabbi Akiba said: “The generation came” it already came.

122. What is this like? A king had slaves, and he dressed them with garments of silk and satin according to his ability. The relationship broke down, and he cast them out, repelled them, and took his garments away from them. They then went on their own way. The king took the garments, and washed them well until there was not a single spot on them. He placed them with his storekeepers, bought other slaves, and dressed them with the same garments. He did not know whether or not the slaves were good, but they were [at least] worthy of garments that he already had and which had been previously worn. [The verse continues] (Ecclesiastes 1:4), “But the earth stands forever.” This is the same as (Ecclesiastes 12:6), “The dust returns to the earth as it was, but the spirit returns to God who gave it.”