The Mysterious Stranger

Bereshith! Rabbi Simeon spake and said: “I have put my words in thy month, and I have covered thee in the shadow of my hand, that I may plant the heavens and lay the foundation of the earth.” [Is. 51:16] These words inculcate that man should study and acquaint himself with the mysteries of the secret doctrine by day and by night, and that the Holy One regards those whose delights are therein. Every new thought suggestive or explanatory of it is crowned by him, and by it he forms a new heaven. It is said that whenever a man gives expression to such a word it ascends at once into the divine presence, who taketh and embraceth it and adorneth it with seventy crowns, all engraveth with his holy name. This word of mystic wisdom then descends and visits the children of light, who are the life of the world. Then it flies through seventy thousand worlds and stands before the Ancient of Days, with whose words, enfolding the deepest mysteries, it then becomes united and together fly through eighteen worlds invisible to mortal eyes [Is. 64:4] and known only to Alhim. Perfected and complete, it returns to the Ancient of Days and become to him a subject of delight as he takes and crowns it with three hundred and seventy thousand crowns, when at length it is transformed into and becomes a new world. So, with every such like word, it becomes a new world of hidden mysteries of heavenly wisdom, a new earth referred to in scripture. “As the new heaven and the new earth which l make abiding before me.” [Is. 66:22] Not which I have created, as in the past, but which I create in the present, by means of those holy words which preserve and renew the worlds, and this is the occult signification of these words. Observe, it is said, not the heavens, but new heavens.”

Said Rabbi Eleazar: “What is the occult meaning of the words, ‘In the shadow of mine hand have I hid thee?’” [Is. 51:16] Rabbi Simeon replied: “When the secret doctrine and its hidden mysteries was delivered to Moses on Mount Sinai myriads of angels endeavored, through jealousy, to consume him with their fiery breath. Then the Holy One covered him with his hand, so that they did him no hurt. Also, with the word of which we have just described proceeding from human lips, it also is covered and protected from the wrath and envy of angels, until it becomes a new heaven or a new earth; for then only become they uncovered and their meaning revealed. This is furthermore shown by the words, ‘Say unto Sion Ammi Atha’ (thou art my people). They should rather be rendered, ‘Immi Atha’ (thou art with me), with me as an associate, just as my word was with me when I created the world, as it is written: ‘By the word of the Lord the heavens were made.’ [Ps. 33:6] And so it is with words containing mysteries of the secret doctrine uttered by us. We become creators, and happy-am! blessed are I hey who consecrate themselves to the study and teaching of this holy science and knowledge. If, however, you say that such a word may proceed from or be spoken by one who has no knowledge or understanding of sacred mysteries, observe that, if this should happen, then the word spoken by one who is ignorant of the secret doctrine is seized hold of by a demon called aishtahphucoth (froward lips), who casts it into the great abyss when it becomes a false heaven, and know as Tohu (vanity). When this heaven of falsehood is formed, forthwith it becomes united with another demon named esithzenonim (or lady of seductions), who causeth the ruin and destruction of thousands and as long as this false heaven subsists and power and rule predominate. [5a-5b] Therefore is it written: ‘Woe unto you who draw iniquity (avon) with cords of vanity and sin (hatah), as with a cart rope.’ [Isa 5:18] What is Hatah? It is this seductress who, proceeding from this world of vanity, destroyeth the children of man. The cause of all this is the student who has not attained to the wisdom and science of an initiate or master. God preserve us from becoming such! See to it, therefore, that ye let not a single word escape your lips concerning divine mysteries without understanding or before consulting with a master that ye may not be originators of Hatah, and thus cause the destruction and ruin of many souls.”

With one accord exclaimed the students of Rabbi Simeon: “God keep and preserve us from this!”

Continuing his discourse, Rabbi Simeon said: “Mark this also. It was by means of the secret doctrine that the Holy One created the world. Holy scripture affirms that it was with him and was his delight daily. He examined it attentively and minutely, and then uttered it, and thereby produced all his works in order to teach us to study occult science and sacred mysteries calmly and reverently, and thus avoid falling into error and causing many to stumble, to fall, to perish. It is written, “Then did he see it and declare it. He prepared it; yea, searched it out.” [Job 28:27] in which verse are the words yaha (see), yesaphrah (declared), kenah (prepared), hakar (searched), showing what carefulness was exercised by the Holy One before creating the world. For ere doing so he formed the four words corresponding to those we have just particularized, viz.: Bereshith, bara, Alhim, ath, implying a fourfold examination of the secret doctrine ere he used it in Creation.”

Rabbi Eleazar went one day to visit his uncle, Rabbi Jose, and Rabbi Abba was with him. A porter followed behind them. I said Rabbi Abba: “As the time and opportunity are favorable, let us discourse and search a little into the secret doctrine.”

Then spake Rabbi Eleazar, and said: “It is written, ‘Ye shall keep my sabbaths.’ [Lev. 19:30] Observe that in six days the Holy One created the world that each day was distinguished by a special production. But on what day appeared the production that was fruitful? On the fourth; for those of the three first days were unmanifested and hidden, viz.: fire, water, and earth. If you say that the earth was clothed with vegetation on the third. It was truly so. It was, however, really on the fourth day that the results became manifest and distinctive in themselves, and thus it became the fourth pedestal of the heavenly throne. All the works of creation were finished certainly on the Sabbath, [5b] as it is written: ‘And Alhim created on the seventh day,’ the Sabbath, which was the fourth day of the earth’s fruitful production. But what meaneth ‘Ye shall keep my Sabbaths,’ as though there were two or more sabbaths? The scripture, by this plural word, designates the eve of the Sabbath and the day of the Sabbath, distinct yet not separate.”

Then spake the porter who had followed them, and said: “But what is the signification of the following words: ‘Ye shall reverence my sanctuary.’”

Rabbi Eleazar replied: “They refer to the holiness of the Sabbath.”

“What do you mean by the holiness of the Sabbath?” asked the stranger.

“It is the heavenly holiness which cometh down upon the earth on that day,” replied Rabbi Eleazar.

“If so, then you make not the Sabbath holy, but a something which is from above.”

“That truly is so,” said Rabbi Abba, “what Rabbi Eleazar has said, for it is written: ‘Call the Sabbath a delight, and the Holy of the Lord honorable.’ [Is. 58:13] Therefore there is a distinction between the Sabbath day and the Holy of the Lord.”

“What, then, meaneth the Holy of the Lord?” asked the stranger again.

“It is,” replied Rabbi Abba, “as has been just said, a heavenly holiness coming from above on that day.”

“Then,” answered the stranger, “in that ease the heavenly holiness is glorious and hallowed, but not the day of the Sabbath; and yet the scripture says, “Glorify the Sabbath day.”

“Men,” said Rabbi Eleazar to Rabbi Abba, “let this man speak on, for he seems to be endowed with a wisdom and knowledge we do not possess.”

“They turned toward the stranger and said: “Give us your opinion on the subject.”

“It is written,” he said to them, “‘Keep my Sabbaths,’ [Lev. 19:30] words which show plainly that there are two sabbaths — one heavenly and one earthly — yet are they but one, both alike in their esoteric meaning. There is another Sabbath — a third one, not mentioned in scripture, and which was unhonored. This Sabbath said to the Holy One: ‘Thou art my maker, and I am called Sabbath. Now, there is no day without a night. Let there a Sabbath night or eve, as well as a Sabbath day, be kept.’ To which the Holy One replied: ‘My child, Sabbath art thou, and Sabbath thou shalt he called. I will yet adorn three with great honor and beauty.’ Then made he proclamation, and said: ‘Reverence my sanctuary.’ That is to say, the Sabbath eve, which is also to be reverenced and kept; for the name of the Holy One is found in the word. I will now inform you how my father explained this to me. ‘Imagine,’ said he, ‘a square within a circle, symbolizing two divine forms, which, though distinct, are not separate; for there is not division or separation in the divine essence. An earthly resemblance to this divine union is that between Jacob and Joseph. [5b-6a] There is also a resemblance in the repetition of the word peace, in that verse of scripture, “Peace to those that are far off and peace to those that are near,” [Is. 57:19] those that are far off referring to Jacob and those that are near to Joseph, symbolical of the Sabbath and the Sabbath eve, distinguished by ‘Keep the Sabbath’ [Deut. 5:12] [Ex. 20:8] and ‘remember the Sabbath day.’ But the words, ‘Reverence my sanctuary,’ designate a point in the middle of the square and circle which is the most sacred of all — he who violates and breaks this commandment is punishable with death, as it is written, ‘Whoso violates it shall be put to death’; [Ex. 31:14] that is, who enters into the circle and square to the middle point and profanes it. Therefore is it said, ‘Reverence ye,’ for that middle point is called Ani (Me) which is but another term or name of the Great Unknown, the Divine Being.”

After hearing these words from the unknown stranger, they embraced him, and said:

“Possessed of such knowledge of the secret doctrine, you must not follow behind, but go before us. What is thy name?”

“Ask me not,” he replied. “But let us go forward discoursing on occult mysteries, each of us giving utterance to words of hidden wisdom which shall lighten the way.”

Said they: “How came you to follow us’?”

“Yod,” he replied, “made war against two other letters, Caph and Samech (ch and S), in order that they might become attached to me. Koph was unwilling to be joined to one without whose help it could not subsist a single moment, and Samech was equally unwilling to become bound to Koph, and thus he unable to help those who stumble and fall. Then Yod, coming to me, embraced me, caressed me, wept with me, and said: ‘My child, what can I do for you? I aim about to ascend on high, and shall acquire amongst many good things secret letters all capitals, and valuable. I will then come back to thee and help thee and give thee other letters, better and stronger than those who have forsaken and left thee, even Ysh (blessing), who will he to thee treasures filled with good things. Go, therefore, my child, and mount thy ass.’ And this is why I am here.”

Rabbi Eleazar and Rabbi Abba were greatly pleased, and said: “Go on before and we will follow after thee.”

Replied the stranger: “have I not told you it was through the King’s orders that I have come hither?”

They said: “But you have not told us your name. Where de you dwell?”

“My habitation is a fine and strong one, a high tower, in which the Holy One and myself only reside. Just now I am here riding on my ass.”

Then Rabbi Eleazar and Rabbi Abba pondered awhile and meditated on these sayings and the meaning of them, which to them were as honey and manna. Then said they unto him: “Who is thy father? If thou wilt tell us we will make obeisance unto thee.”

“Wherefore should I?” he answered. “It is not usual with me to impart occult science to anyone. However, my father lives in the great sea, and was a great fish. He was great and strong and full of years, so that he swallowed up all the other fishes of the sea and then sent them forth living and filled with all the good things of the world. His power is such he can run through the sea in a moment, and he sent me forth as an arrow from the how of a skilled archer and concealed me in the place of which I have spoken; but he himself has returned, and remains hidden in the sea.”

Rabbi Eleazar, after reflecting a moment, exclaimed: “Thou art the son of the great mystic teacher Rabbi Hammenuna, the Aged, the great initiate in the secret doctrine!”

Then they embraced him and went forward, saying: “Let it please thee, Oh, master, tell us thy name?”

“Then,” said he, “it is written, ‘Benaiah, Son of Jehoida.’ [2 Sam 23:20] We have already expounded the signification of these words. It will, however, be profitable to consider the deeply occult meaning of them, which has reference to human life. To continue, ‘Son of a living man’; that is, of the just one — the life of the world. ‘Who wrought many great works,’ meaning Lord of all workers and of the heavenly hosts, all of whom are marked and distinguished by the letters of the divine name, Yehoval Sabaoth, the greatest of all names. ‘The Lord of great works’; that is, the Lord of ‘Mequabsel,’ a mighty and most lordly tree. Where is its locality, and in what consists its magnificence? [6a-6b] The scripture refers to it as being on high, where ‘Eye hath not seen it, save thine alone, Oh, Lord.’ [Isa. 64:4] In it is contained the life and essence of all existing things and living creatures, angels, archangels, heavenly hierarchies, principalities and powers, the universe with its unnumbered systems of stars and constellations; yea! all things are contained therein as in a glorious and magnificent palace, and from it come forth all things visible and reflective of its glory and magnificence. ‘He killed two lions of Moab,’ referring to the first and second temple of Jerusalem, which subsisted until the heavenly light which enlightened them was withdrawn from them; then were they destroyed and the holy throne demolished. Thus it is written: ‘I was in the captivity’; [Ezek. 1:1] that is to say, this divine glory or essence called Ani (I) was in captivity. Why does the scripture still proceed, saying: ‘By the River Chebar?’ Because Chebar is the mysterious river of the heavenly light which floweth forth, but became dried up and ceased to flow when I was in captivity, and this is the meaning of the words, ‘The river decayeth and drieth up,’ [Job 14:11] referring to the two temples of Jerusalem. With respect to the words, ‘He killed two lions of Moab,’ this latter word should be rendered Meab — of the father in heaven, having the same occult meaning. Again it is said of Benaiah, ‘He went down and slew a lion in the midst of the pit in time of snow.’ In former times, when the river of divine radiance and glory was flowing, the children of Israel flourished and lived in peace and offered up daily sacrifices for their sins, when a celestial being, with the emblematic form of a lion, was seen by them descending on the altar, consuming and devouring the offerings with the avidity of a hungry man, during which the demons of evil, like dogs, fled away and hid themselves. But, on account of the sins of the people, the Most High came down and killed the lion, if it may be so expressed. ‘He killed it in a pit,’ meaning in presence of the dog-like demons, living in dark subterranean places, that they might see they could seize and devour now the sacrifices, as they were of no worth in his sight. Now, the name of the lion was Ouriel, because lion-like in form, and the name of the demons was Baladan, or not human but dog-like. ‘In the time of snow’; that is, when the children of Israel sinned and were consumed by divine justice. Such also is the significance of the words, ‘She feareth not for her house of snow.’ [Prov. 31:21] Why? Because arrayed with purple, and thus able to resist the fiercest flame. To proceed further, ‘And he killed an Egyptian, a goodly man,’ teaching that whenever Israel sins it loses the blessing and light of the divine presence which it once enjoyed. ‘And he killed the Egyptian,’ referring to the light which illuminated Israel, viz.: Moses, who was called an Egyptian by the daughters of Jethro, when they said to him: ‘An Egyptian hath helped us.’ [Ex. 2:19] In Egypt he was born and reared, and there he became initiated in the secret doctrine. ‘A goodly man,’ for he saw the Lord clearly [Num. 12:8] and not in dark speeches. He was a divine man, a man of God, [Deut. 33:1] a recipient of divine science as no other man had ever enjoyed before. ‘And in hand of the Egyptian was a spear.’ This was the sceptre or rod of God that was handed to Moses, as mentioned by scripture: ‘And the rod of the Alhim was in my hand,’ [Ex. 17:9] the rod which was made when the sun rose for the first time, and on it was engraved the Shem Hamphorash, or most holy divine name. By it he smote the rock, as it is written: ‘And he struck the rock with his rod twice.’ [Num. 20:11] Then said the Holy One: ‘Moses, my rod was not given to thee to be used thus. I swear, by thy life, from this moment thou shalt not retain it.’ Therefore we read: ‘He descended with the rod,’ which proved a great affliction for Israel, for then the rod was taken away. ‘And he wrested the spear from out of the hand of the Egyptian,’ meaning the rod, and it was never seen again. Then, furthermore, he read: ‘He killed him with his spear for the sin committed by a wrong use of the rod. Moses died and was not allowed to enter into the promised land, and that light was taken from Israel. The scripture further relates that he, Benaiah, ‘Was more honorable than the thirty, but he was not one of the three.’ [2 Sam. 23:23] ‘More honorable than the thirty, referring to the thirty years he was separated from the heavenly powers on high, and who, at the end of life, took him to themselves again. ‘But he became not one of the three, viz.: the Divine, under three hypostases or forms, and who gave him the desire of his heart. ‘Nevertheless, David set him over his guard’; that is, David, being attached to him, retained his services, so that they might not be separated from one another, in the same way that the moon is attached to the sun, to which it addresses its song of praise as the center and source of its light.”

Rabbi Eleazar and Rabbi Abba knelt and prostrated themselves before the stranger, and then — but where was he? He had suddenly disappeared. They looked around amazed, but he was not to be seen. They sat down and pondered, bewildered and speechless. At length Rabbi Abba spake, and said:

“True is it that whenever students of esoteric truths travel together, discoursing amongst themselves on the mysteries of the secret doctrine, then are they visited by spiritual masters and teachers from on high. This stranger was indeed none other than Rabbi Hammenuna, the Aged, who has taught us truths which have never been divulged and revealed to anyone before, and leaving us before we were able to recognize him.”

Then rose they up to mount their asses, but were unable to do so. Again they tried, with no better success. Filled with a feeling of trepidation, they fled away and left their asses behind, and to this day that place is known and called Assfield.

Abundant Goodness

RABBI ELEAZAR spake and said: “How great is thy goodness which thou hast laid up for them that fear Thee” [Ps. xxxi. 19]. How exceedingly great the celestial happiness which the Holy One has prepared for those who are pure in heart and mind and delight in the study of the divine law, when they ascend into the higher and diviner life. The scripture does not only say thy goodness, but the great abundance of thy goodness. What do these words comprehend? It will be one of the great enjoyments of those who attain to the higher life, to live in the presence of the Eternal One who is known to them as “Abundant Goodness” and who in scripture is referred to as “the great good to the house of Israel, or children of light.” Again, “How great is thy goodness,” words wherein is contained the mystery of Hochma (Wisdom) which includes all mysteries and therefore is designated or called Mah (how.) “Thy goodness” is the light created on the first day. “Which thou hast laid up for them that fear thee” signifies the garden of Eden of which it is written: “The place, O Lord, which thou hast made for them to dwell in” [Ex. xv. 17]. “Before the sons of Men,” viz., the soul:; of the just who, on their ascension into Paradise, became clothed with bright ethereal raiment and in their forms resemble those they bore on the earth plane. After abiding there a short space of time, they mount up to the celestial college in the higher Eden, where, after bathing in perfumed rivers, they come forth at times, appearing to man, on whose behalf they perform miracles like the angels from on high and similar to what we have ourselves just experienced. We have seen the light of the sacred lamp, but alas! that we have not learned and acquired more of the secret doctrine of Wisdom.

Then spake Rabbi Abba. It is written: “And Manoah said to his wife, ‘We shall surely die for we have seen God’” (Judges xiii. 22). Although Manoah knew not who had spoken to him, yet he imagined it was the divine Being of whom it is affirmed “No man can see my face and live.” We ourselves have been blessed with the celestial light that has been with us on our way, and whom the Holy One has sent to us in order to make known and reveal to us secret wisdom. Happy are we!

Then went they on their way and arrived at a hillside as the sun was about to set. The leaves of the trees in a neighboring grove stirred by a gentle breeze began in sweet cadences to hymn their praises to the Creator and heard by the travellers wending their way, a voice cried: “Children of the great Divine who go down and mingle with mortals on the earth plane, and who reflect the light of your learning in the celestial college, assemble and gather yourselves together in your usual places for instruction in the secret doctrine.” Then another voice exclaimed: “Ye great and honored teachers, behold, the Master sits on his throne!” Then another voice, in great and mighty tones, cried aloud: “The voice of the Lord breaketh the cedars” (Ps. xxix. 5). Rabbi Eleazar and Rabbi Abba at once prostrated themselves with their faces on the earth and trembled greatly. At last, rising, they fled hastily away and stayed not to listen longer, but proceeded on their way.

On arriving at the house of Rabbi Jose, son of Rabbi Simeon, son of Leconga, they beheld Rabbi Simeon ben Jochai there, and were exceeding glad. Said Rabbi Simeon: I know your journey has been a wonderful and marvellous one. We were sleeping when you went forth and we saw with you Benaiah the son of Jehoida and who had brought two crowns from the Aged One wherewith to bedeck you. Truly the Holy One was with you. Furthermore, if I had not seen this in a vision, I should have divined from your looks what has happened unto you. Said Rabbi Abba: What thou sagest is true, and the words of a sage are of more worth than those of a prophet. Rabbi Eleazar then recounted to his father all that had happened to them. Rabbi Simeon trembled and said: “Oh, Lord, I have heard thy speech and was afraid” (Habac. iii. 1). These words were uttered by the prophet Habacuc. After dying he was resuscitated and brought back to life by Elisha, the prophet and seer. Wherefore was he called Habacuc? Because of the words of Elisha to his mother: “About this season, according to the time of life, thou shalt embrace a son” (II. Kings iv. 16). In Hebrew the word embrace is expressed by the word habac. The prophet Habacuc was the son of the Shunamite woman and was so named because he was once embraced by his mother and again by Elisha as the scripture relates. “And he put his mouth upon his mouth” (II. Kings iv. 34). In an ancient book written by King Solomon, I have read that the seventy-two sacred divine names of the Holy One imprinted on the body of every mortal born into the world, had faded and become obliterated from the form of the Shumanite’s son when he died. After Elisha the prophet had embraced him, these names containing two hundred and sixty letters reappeared, hence his name Habacuc, the numerical value of the letters composing it, being equal to 260. This is why Habacuc said: “I have heard thy speech and was afraid,” that is, what I must experience or pass through in the world and was afraid. Oh, Lord! grant that thy work which time hast performed through me in my two lives may endure.

Pausing a moment, Rabbi Simeon exclaimed: After what I have heard from you I also am afraid before the Holy One. Then raising his hands on high he cried: How great is Hammenuna the aged, the renowned teacher of the secret doctrine! Blessed and happy are ye who have seen him face, to face, a favor I have never enjoyed. Prostrating himself upon the earth, Rabbi Simeon beheld in a vision Rabbi Hammenuna the aged, on his course and hastening to light up the temple of King Messiah. Observing Rabbi Simeon, he cried: “Thou shalt be associated and take thy place with the great teachers of the secret doctrine who ever stands in the presence of the Holy One.” From that day Rabbi Simeon called Rabbi Eleazar his son and Rabbi Abba by the name of Peniel as we read of Jacob: “He called the name of the place Peniel, for I have seen Alhim face to face” (Gen. xxxii. 30).

Exposition of Bible Mysteries

“In the beginning,” Rabbi Hiya spake and said: “The beginning of wisdom is the fear of Jehovah, a good understanding I have all they that do his commandments, his praise endureth forever” (Ps. cxi. 10). The beginning of wisdom has reference to the great object of wisdom, viz., to raise and elevate us into the higher and diviner life, as it is said: “Open to me the gates of righteousness” (Ps. cxviii. 19). This is the gate or way of the Lord through which everyone must pass in order to attain lento this life and live in the presence of the heavenly king. Ere this, however, there are several other gates on the upward course which must be passed through, each with their bolts and bars that have to be unloosed, and the last of which is that called “the fear of the Lord.” It is the one only gate of access. There are in scripture two beginnings (bereshith) mentioned, and are united into one, viz., “the fear of the Lord” and “the beginning of Wisdom,” both one and the same, and never found disjoined from each other. As it is written: “That men may know that thy name is Jehovah only.” (Ps. lxxxiii. 18). Why is the first gate called the fear of the Lord? Because it is a tree of good or evil. When a man lives uprightly, it is a tree of good to him; if unjustly, a tree of evil. It is the gate or portal through which all blessing, spiritual or temporal, comes. The words: “A good understanding,” refer to those gates which, as aforesaid, are one and the same.

Said Rabbi Jose: “A good understanding”; it is the tree of life without admixture or alloy of evil. “That do his commandments” are they who are true and faithful students of esoteric science. “His praise endureth forever” signifies that the throne of God or, in other words, the action of the good law, pervades the universe and endures throughout all ages.

Rabbi Simeon was sitting engaged in meditation and study of the secret doctrine during the night when the celestial bride becomes united to her bridegroom, for then, it is enjoined upon all the members of her retinue they should especially be present to accompany her to the nuptial dais and rejoice with her. On the eve of the heavenly union they must devote themselves to the study of the Pentateuch, the prophetical hooks, and the other parts of scripture, to the explanation of verses, and their occult meaning in which the heavenly spouse takes great delight. These students, with their acquired knowledge resulting from their studies, are “the marriage guests.” When she ascendeth and seateth herself on the nuptial dais, the Holy One salutes her and blesses her attendants and presents them with crowns and garlands. Happy and blessed is their lot! Rabbi Simeon, together with his students, spent the night in study and acquiring deeper knowledge of esoteric science. Then said Rabbi Simeon: Blessed are ye! inasmuch as having spent this eve in meditation and study, your names will be enrolled and written in the celestial book, and the Holy One will endow you with faculties and powers more enlarged and receptive for the comprehension and understanding of divine mysteries.

Rabbi Simeon again spake and said: “The heavens declare the glory of God.” (Ps. xix. 2). These words have already been explained, but they possess a deeper mystical meaning. At the time that the heavenly spouse is adorned in order to ascend the nuptial dais surrounded with the masters or teachers who have rejoiced with her throughout the night, beholding her husband, then is it “the heavens declare the glory of God,” the heavens meaning the bridegroom who enters the nuptial chamber. The word “declare” (mesapherim) signifies sending forth glittering rays from one end of the wood to the other like a brilliant sapphire. “The glory of God” is the glory of the bridegroom who is called El (God) as it is written: “El judgeth the righteous, El is angry with the wicked every day.” (Ps. vii. 12). During the whole of the year up to the eve of the celestial union, He is called El, but when the marriage day is consummated, he takes the name of Kobad (glory). These two names are a source of reciprocal light, power and joy to each other.

“And the firmament showeth his handiwork.” [Ps. 19:1] His handiwork are the true and faithful followers of the holy law of whom it is said: “Let the beauty of the Lord, our God, lie upon us and establish thou the work of our hands upon us, yea, the work of our hands establish thou it” (Ps. xc. 17), signifying or referring to the work of circumcision, which is a sign marked on the human body. Rabbi Hammenuna, the aged, has said: “Suffer not thy mouth to cause thy flesh to sin” (Eccles. v. 5). Never allow thy lips to give expression to evil words and thus sin against thy flesh which has been sanctified with the seal of the holy covenant, for by so doing thou incurrest the danger of being cast into the hell of evil and wrong-doing (Gehenna), the ruler of which is called Duma and is always attended with destroying angels, observing those who keep the covenant over whom they have then no power to injure or afflict. It is further written: “Neither say thou before the angel, that it was an error; that is, speak nothing that will cause the angel Duma to prevail against and overcome thee. “The firmament showeth his handiwork.” These are the companions of the heavenly spouse, whose names are marked and inscribed in the firmament. What firmament? [8b-9a] The visible heaven in which are the sun and moon, stars and constellations, and is the true Book of God. In it are found and written the names of all who have kept themselves pure and undefiled.

“Day unto day uttereth speech.” [Ps. 19:2] This refers to the great holy day of the King who applauds his companions and commends the words of learning and wisdom uttered by each of them. “Night unto night showeth knowledge.” That is, each night communicates to the following one the mystery of the esoteric knowledge which enlightens all intelligences. “There is no speech nor language where their voice is not heard,” meaning they discourse not of worldly matters and vanities in presence of the King, who taketh no delight in such. “Their line is gone out through all the earth” refers to the dimensional archetypes according to which the heavens and the earth were measured and formed. If the question be asked who resides in them? Scripture declares: “In them hath he set a tabernacle for the sun,” that is, the Holy One has fixed his mansion or tabernacle in the heavens wherein he is adorned and is then as a bridegroom [Ps. 19:5] coming out of his chamber rejoicing to run on his course, which when finished, he mounteth on high and runneth another course elsewhere. “His going forth is from the end of the heaven and his circuit unto the ends of it.” [Ps. 19:6] That is, he descendeth from the higher to the lower world, which is expressed by the word outhqonphatha in which is included the idea of rotundity. For this reason the duration of a year is termed, thqouphatha-shana, for during that period the earth has travelled round the sun, and been the recipient of the whole of its rays of light and heat. “And there is nothing hid from the heat thereof.” Every created thing, whether visible or not, is affected by the warming rays of the sun, which occultly represents the universality of the secret doctrine operating everywhere and is described as “the law of the Lord is perfect.”

From the beginning of this Psalm (19th) the tetragrammaton or holy name I. H. V. H. is found six times, showing the mystery contained in the word Brashith (in the beginning), which has six letters. Bra-shith. (He created six) and these six letters correspond to the six first words of scripture which express the work of creation. Bra, Alhim, eth, hassamayim, veath, aaretzs (Alhim created the substance of the heaven and the earth) [9a] or thus: Alhim created the substance of fire, water and earth.

At this moment Rabbi Eleazar and Rabbi Abba entered the assembly. On beholding them, Rabin Simeon exclaimed: Truly is the presence of the Schekinah with you and therefore I have called you Peniel, for ye have seen the Schekinah face to face, and now that I have explained the esoteric meaning of Benaiah, Son of Jehoida, I will explain to you the mystical meaning of yet another biblical verse: “And he slew an Egyptian, a man of great stature five cubits high” (I. Chron. xii. 23). The word Egyptian refers to Moses, of whom we said that he was very “great in the land of Egypt, in the eyes of Pharaoh’s servants and the people of the land” (Ex. xi. 3), the mystical meaning of which is that he was distinguished more by his intellectual endowments and gifts than by his stature, similar to Adam, the first man, of whom it is metaphorically said that his stature was of the number of cubits separating the east from the west of the world. So when it is said of Moses that he was five cubits in height, it means that he was an adept practised in the five virtues leading to spiritual perfection, viz., love to God, chastity, charity, humility and perseverance in meditation and study of the secret doctrine. “And in the hand of the Egyptian was a spear like a weaver’s beam,” meaning the rod of God on which was engraved the holy name of forty-two letters, as was the shuttle of Bezaleel since we read: “He hath filled him with the spirit of God in wisdom, in understanding, in knowledge and in all manner of workmanship, and to devise curious works, in gold, silver and brass — all manner of work of the engraver, of the cunning workman, and of the embroiderer” (Ex. xxxv. 31-35). “Happy was the lot of Moses!” Come, therefore, dear friends; come and let us meditate and evolve new thoughts and ideas from out of the secret doctrine, for whoever on this night doeth thus shall be preserved from evil, and live in peace hereafter, “for the angel of the Lord campeth round about them that fear him and delivereth them. Oh, taste and see that the Lord is good. Blessed is the man that trusteth in him” (Ps. xxxiv. 8-9).

Again, on another occasion, Rabbi Simeon spake and said: “Bereshith bara Alhim” (In the beginning created God). These words require great thought and consideration, for everyone that says there is another God is cut off from the world, as it is written: “Thus shall he say unto them, the gods that have not made the heavens and the earth, even they shall perish from the earth and from under these heavens” (Jer. x. 11), for there is other God beside the Holy One.

This verse is in the Chaldee tongue excepting the last word, Aleh (these) which is in Hebrew. Why? It might be said, in order that the holy angels should not comprehend its signification of the divine unity. The true reason is that they might not become envious of man and thus cause him to suffer, for in the words, “the gods that have not made the heavens and the earth” have reference to certain angels who fell from heaven and set themselves up as gods.

Now the word earth which in Hebrew is arqa, in the Chaldee is arca; why so? Because it is one of the seven lower worlds where reside the descendants of Cain. After his expulsion from the earth, he went thither and begat children. This arqa was partly lighted and partly enshrouded in darkness and governed by two chiefs who were constantly warring against each other. On the arrival of Cain, however, they entered into an alliance of friendship for they perceived that it was to him they owed their existence. They became one body with two heads, the name of the one was Aphira, and Qastimon, the name of the other; this ruled over the dark, that over the light parts of Arqa. Before becoming joined together, they were like angels with six wings, Aphira having the form of an ox, Qastimon that of an eagle. On their union, they took on them the human form and begat offspring like unto themselves. When they found themselves in darkness, they became changed into the form of a serpent with two heads, and crawling as a serpent they plunged into the great sea, the abode of demons, where they found the decadent angels Azar and Azael and expelled them from their lurking places. These then fled and hid themselves in dark mountains thinking that the Holy One was about to execute vengeance open them for their evil doings and conduct. After this, the two chiefs Aphira and Qastimon swam through the great sea and went to visit Naamah, the mother of the demons, and the first deceiver and seducer of holy angels, who after their fall took different human forms and in their turn became corruptors of mankind. After roaming through the world they returned to Arqa, and now their great object is to corrupt the descendants of Cain and lead them into sin. Respecting this Arqa, the heaven with its various constellations and stars is altogether different from our visible heavens at night. The seasons for sowing and [9b-10a] reaping are not the same as ours in their sequence and regularity, being separated by a considerable number of years; these two chiefs of Arqa are they to whom the Scripture refers, who posing as gods shall become exterminated from our Thebel or earth on which they shall not exercise any dominion, nor afflict the children of man during the night, but as saith the Scripture: “They shall be destroyed by Aleh, by whom the heavens and the earth have been created”. This is why Aleh in this verse is written in Hebrew, designating the holy name untranslatable into the Chaldee language.

Then said Rabbi Eleazar to his father: What meaneth the words: “Who would not fear thee, Oh King of nations?” (Jer. x, 7). Who is this King of Nations or Gentiles?

Said Rabbi Simeon: “This verse, my son, has been interpreted in various ways, but all alike erroneous, as is proved by the remaining portion of tine verse, “among all the wise men of the nations and in all their kingdoms, there is none like unto thee,” which closes the mouth of the ungodly who imagine that the Holy One knoweth not and is not acquainted with the thoughts of their hearts. We will now refute their error.

A Gentile philosopher came to me one day, saying: You say that your God rules in the heavens on high and that all the angelic hosts cannot approach him or form a conception of his being. The words of this verse add no dignity to his glory. What glory and eminence can be ascribed to a deity who cannot be found and located amongst mankind. Furthermore, you declare: “And there arose not a prophet since in Israel like unto Moses” (Deuter. xxxiv. 10), from which it may be inferred that though no such prophet as he rose in Israel, yet it does not apply to the Gentiles, amongst whom I venture to maintain there have appeared many as great and equal to him. From these words of Jeremiah I conclude therefore that only amongst the wise men of the Gentiles there is none like unto God, but that in Israel there have been many like unto him; consequently, he could not be from this similarity their superior or master. Think well over my words and you will confess that I have reasoned logically and correctly.

My reply to him was thus: ‘It is true what thou sayest, that in Israel there have been some sages like unto God. Who raiseth the dead to life again? Is it not God only? Yet both Elijah and Elisha brought the dead to life again. Who maketh the rain descend, but God only? Yet by his prayer Elijah caused it to cease and descend. Who is it but the Holy One that made the heavens and the earth? Yet Abraham came, and by him they were established. Who rules the course of the sun? Is it not the Holy One? Yet Joshua commanded it to stand still as it is written: “And the sun stood still” (Josh. x., 13). The Holy One gave decrees, so also did Moses, and they were established and conformed. Again the Holy One decreed punishments, but the just men of Israel caused them to cease or be turned aside, as it is said: “The righteous man ruleth in the fear of God” (II. Sam. xxiii., 3). Moreover, he commanded the just to walk in his way and to become like him. On hearing these words the philosopher turned away and went to the village of Shehalim, where he became known as the Little Joshua. There he applied himself to the study of the secret doctrine and eventually became one of the sages and chief men in that place. [10a]

Let us now return to the exposition of the words: “All the nations before him are as nothing.” [Isa. 40:17] What do they mean? As also: “Who would not fear thee, Oh King of the Gentiles.” What is their signification? Is God then the King of the Gentiles and not of Israel? Yea, the Holy One everywhere wishes to be glorified and worshipped by Israel and his name to be attached to Israel only, as it is written: “The God of Israel, the God of the Hebrews” (Ex. v., 3). “The King of Israel” (Is. xliv., 6). But the other nations of the world say: “We have other protectors in heaven. Your king ruleth over you and our king ruleth over us. The Scriptures say: “Who would not fear thee, Oh King of the Gentiles?” Now in heaven there are four great cosmokratores or rulers who derive their power and authority over the nations from the divine ruler and are unable to do anything except by his will and command. By the words: “Wise men of the nations,” is meant the celestial rulers of the Gentiles, from whom these receive all their wisdom. Also the words: “Amongst all their kingdoms,” have reference to the dominions of these rulers with their attendant hosts, who control the affairs of the world as executors of the divine will. “There is none like unto thee, Oh Lord, the holy and hidden one, who hath made the heavens and the earth.” Of this Holy One we learn: “In the beginning God created the heavens and the earth,” but to the nations and their dominions may be applied: “And the earth was without form and void.”

Children! exclaimed Rabbi Simeon, let each of you prepare or procure a jewel for the heavenly bride; and thou, Eleazar, my son, be ready when the bridegroom cometh, to offer thy present to-morrow, when he ascendeth the dais with hymns and praises of his retinue.

Then Rabbi Eleazar read aloud: “Who is this that cometh out of the wilderness?” (Cant. III., 6). The two words “who” and “this” refer to two holy beings intimately associated and joined together by a tie which is termed olah (sacrifice). Though the literal meaning of this word is to ascend or come up, yet it occultly refers to the “Holy of Holies.” Again “who” (Mi) is united to “this” (Zoth) in order that it, the Holy of Holies, may come from the wilderness. “Out of the wilderness” means mystically from or out of the word, and we are taught: “Thy word is comely” (Cant. IV., 3). Also by way of tradition has been imparted to us the signification of the words: “Who shall deliver us out of the hand of this mighty God?” This is the God that smote the Egyptians with all the plagues in the wilderness” (I. Sam., iv., 8). Why in the wilderness, when we read it was in their own land of Egypt? Now the term bemidhar (in the wilderness) in its real meaning is “by the Word,” and everything that was done unto them was done by the Word of the Lord. And this is true generally.

When man rises in the morning he should utter or pronounce a blessing as soon as he opens his eyes, as did the holy men of olden time. They used to place near themselves a vessel of water. When waking they washed their hands and then commenced the study of the secret doctrine. At the time of cock crow, whether it be at midnight or break of day, the Holy One is found in the Garden of Eden, during which the defiled and impure are forbidden to pray or bless. When a man sleeps and his soul quits his body, an impure spirit comes and attaches itself to it and pollutes it. This is why it is forbidden to bless God before first washing the hands and engaging in the study of occult science. This applies also during the day when a man is awake; for then the impure spirit is unable to defile him except he is in some improper place. Even then it is unlawful when leaving it to bless God or recite a single verse of scripture without first washing his hands, though be may not have touched any impure thing. Woe to those who neglect and regard not this rite! They know nothing of the glory of their Lord; nothing of the law or principle upon which the world is founded. In every impure place there is an impure spirit whose delight is to dwell there and attach itself to man.

Then spake Rabbi Simeon and said: Whoever gives not to [10b-11a] God a part of his works or substance is guilty of avarice. Satan hates him, becomes his accuser and takes him out of the world. Great and terrible are the afflictions he has to endure! We give to God when we give to the poor as far as we are able, in the time of their need and necessity. If in times of our rejoicing and feasting the Holy One observes them ignored and forgotten and uncared for he grieves over and sympathizes with them and ascends on high, thinking to destroy the world. Then the souls of just men made righteous gather before him, saying: “Lord of the universe! thy name is called gracious and merciful. Have pity upon thy erring, forgetful children.” And the Holy One replies: “Is it not upon mercy that I have founded the world as it is written: “The world is builded up on mercy” (Ps. lxxxix., 2). Then spake the angels: “Ruler of the universe! behold such a man eats and drinks and is able to succor the poor, yet refrains his hand.” Then goeth forth the accuser, after obtaining permission, and hurries him out of existence. Who in the world was so great as Abraham, who did good and was kind to all creatures? Yet we learn from tradition that when Isaac, his son, was weaned, [Gen. 21:8] he made a great feast and invited thereto all the great men of the place to be present. At the festive gathering it is said that an accusing angel was there in the form of a poor unknown beggar, but no one recognized or took any notice of him. Abraham busied himself in attending to and waiting upon his royal and noble guests, whilst Sarah suckled the infants of all those who did not believe that she had given birth to a child and said that Isaac was some foundling who had been picked up on the roadside and brought to Sarah. When, therefore, they brought their own infants Sarah suckled all of them in their presence as the scripture states: “Who would have said unto Abraham that Sarah should have given children suck.” [Gen. 21:7] The accusing angel happened to be entering the house when Sarah was uttering the words: “God has made me a subject of laughter.” Forthwith he presented himself before the Holy One and said: “Lord of the universe, Thou callest Abraham thy friend. He has made a great feast, but has not remembered the poor and has not even offered a sacrifice of a single turtle dove. Sarah also says Thou hast caused her to become a subject of derisive laughter and jeers.” [Gen. 21:6] Then replied the Holy One: “Who is there amongst men, kinder and more charitable than Abraham?” The accuser, however, was dissatisfied until he learned that the feast would be followed by sorrow and trouble to Abraham, which came to pass when God commanded Abraham to offer up Isaac as a sacrifice, and Sarah died through anguish of heart when she learned what God had commanded with respect to her son. All these misfortunes arose through neglect of the poor.”

On another occasion Rabbi Simeon spake and said: it is written: “And Hezekiah turned his face toward the wall and prayed unto the Lord” (Is. xxxviii., 2). Observe how great the power and influence of a student of the secret doctrine. He is superior to all others, for he fears nothing, being in close touch with the tree of life, from which he receives counsel and instruction all his days. It teaches is in the way of truth and how to avoid evil that may assail us, and also how to direct our ways and walk before the Lord. Therefore, it is necessary we should study the secret doctrine day and night and observe its teachings and doctrines. By night, when reclining on our beds we ought to submit ourselves to the kingdom of heaven and make it our chief object to commend ourselves to the care and guardianship of the Almighty. Then become we freed from all evil influences and demoniacal powers have no sway over us. In the morning the student of esoteric science rises and gives thanks to his Lord and wends his way to the temple and there pours forth his soul in prayer and adoration. Afterwards he should take counsel from the holy patriarchs, as it is written: “I will come into thy house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple” (Ps. v. 7). We are taught from tradition never to enter the house of prayer before being instructed by the patriarchs, Abraham, Isaac and Jacob, who will inspire us with suitable prayers to be addressed to the Holy One, for the words: “In the multitude of thy mercy” [11a] designate Abraham; “I will worship in or toward thy holy temple,” refer to Isaac; and “in thy fear,” to Jacob. Then we render acceptable worship and of us it will he said: “Israel, thou art my servant in whom I will be glorified” (Is. xlix., 3).

Rabbi Pinchus used frequently to go and visit Rabbi Rechumi, whose dwelling was on the borders of the Sea of Genessareth. Rabbi Rechumi was very aged and had become blind. He spake and said to Rabbi Pinchus: I have heard that the son of Jochai, my fellow student in esoteric science, possesses a most precious stone, a pearl I have greatly desired to behold. It radiates rays of light like those of the sun and lightens up the world and will continue to do so until the Ancient of Days sits upon his throne. Thou art his grandson, therefore happy is thy lot. Go thou my son and search for this glittering and lustrous pearl, for now is the most propitious time for finding it.

Rabbi Pinchus with two others, went forth and embarked on a vessel. Observing two birds flying overhead, he cried aloud: Birds! birds! flying over the waters, have you seen the dwelling place of the son of Jochai? [11a-1b] After a few moments again he cried: Birds! Birds! come and tell me. Then flew they away, but after a time returned and in the beak of one of them was a slip of paper on which was written: “The son of Jochai has quitted and left the cave in which he dwells with Rabbi Eleazar his son.” Then he went and found Rabbi Simeon suffering from bodily sores. To his expressions of sorrow, finding him so ill and afflicted, Rabbi Simeon replied: I am glad, Rabbi Pinchus, thou hast found me thus. If it had been otherwise I should not be what I am. Suffering makes us wiser and better.

The Fourteen Precepts

THEN began Rabbi Simeon to discourse on the secret doctrine. “In the beginning created God” (Gen. i. 1). These words are included in the first commandment which is known as “the fear of the Lord,” the first step in the acquiring of true wisdom and knowledge. It is also called the beginning because it is the true gate through which we enter into the higher mysteries of the divine life and is the foundation upon which the world exists. There are three kinds of fear, two of which are of no avail in the search after truth, and have no reference except to bodily or physical enjoyment and delight, and the preservation of wealth, and therefore are altogether unmeritorious. True fear is that affection which arises from a feeling of reverence toward the Holy One as being all powerful, the rootless root of all life and existence and in whose eyes the illimitable universe with all its inhabitants are as nothing. This the fear which when exercised tends to bring nearer the time when the divine will shall universally prevail throughout the world.

In uttering these words Rabbi Simeon was affected to tears and said: Woe unto me whether I speak or keep silence! For if I speak, sinners will know how to worship and serve the Lord, and refraining therefrom will thus add to their guilt, and if I keep silent then I keep back knowledge that ought to be imparted to you. The man whose fear springs from a dread of affliction that may assail him, falls under the power and influence of evil that becomes his tormentor. The only right fear is that described by scripture, as “The beginning of wisdom and knowledge.” [11b-12a] Whoever begins the divine life with it, begins well and observes all the other precepts which are included in it. On the contrary, whoever exercises it not breaks and violates them, and to him may be applied the words of scripture: “And the earth was without form and void, and darkness was upon the face of the great deep, and the spirit of God moved upon the face of the waters” (Gen. i. 2). In this verse are designated the four kinds of punishments inflicted upon the ungodly: Tohu (without form), the punishment of strangulation referred to by the prophet Isaiah (Ch. xxxiv. 11) as the cord of Tohu. Bohu (void), which ejected great stones by which criminals are stoned, is the second kind of punishment. The third is darkness (choshek) or death by fire, as it is written: “When ye heard his voice out of the midst of the darkness, for the mountain did burn with fire” (Deuter. v. 23). The words: “And the spirit of God moved upon the face of the waters,” refer to the fourth mode of punishment, viz., death by beheading with a sword. It is written: “And he placed at the east of the garden of Eden, cherubim and a flaming sword which turned every way to keep the way of the tree of life” (Gen. iii. 24). This flaming sword bears the name of “Spirit” and symbolizes the infliction of death meted out to transgressors of the commandments of the law.

Having described the first precept, viz., the fear of the Lord, come we now to the second which is intimately associated with it and never separated from it; that is, perfect love which everyone should cherish and entertain towards their Creator. If it he asked, what is perfect love, it is love of perfection, the one great love, as it is written: “Walk before me and be thou perfect” (Gen. xvii. 1). Furthermore, the scripture says: “And God said let there be Light” (Gen. i. 3). By the word Light is meant perfect love.

Then spake Rabbi Eleazar and said: My father, I have heard a definition of it which has just been given unto me. Rabbi Simeon said:

Then let Rabbi Pinchus hear it, now that he is here present. Said Rabbi Eleazar: Perfect love is that which manifests itself in two different ways or aspects and merits only to be called such. There are those who love God if he grants them wealth, length of days, offspring, worldly prosperity and success in their business enterprises, but hate and disregard him if the wheel of destiny or the good law brings them misfortune and suffering. Perfect love is that which changes not, but continues and abides the same in all circumstances, be they joyous or adverse. We should therefore love God even if he takes from us life, health, yea everything we hold dear.

When Rabbi Eleazar had ceased speaking, Rabbi Simeon, his father, embraced him, and Rabbi Pinchus thanked him and said: Truly the Holy One has brought me hither in order to behold the great Pearl whose radiant light will ere long illuminate the world.

Rabbi Eleazar began speaking again: The fear of the Lord is inseparable from his commandments, especially that of perfect love, and happy the man in whose life and conduct they are manifested and conjoined, as it is written: “Happy is the man that feareth alway” (Prov. xxviii. 14), for his fear and love are so associated that even if misfortunes assail and overwhelm, it matters not. He is unmoved and his heart becomes not hardened so that he falls into sin.

Again Rabbi Simeon spake and said: The third precept is that which teaches there is an all powerful Being who is Lord of the Universe, and also to proclaim his unity by the repetition [12a] of the six words of the Shema, which correspond to the six directions in space, with a fixed intention to do his will. The word One in the Shema should be equal in the duration of its pronunciation to the six words. This is the reason why the scripture saith: “Let the waters be gathered together in one place” (Gen. i. 9), that is, that the waters of the rivers running into the ocean may testify of the unity of the six directions. Stress should be laid also upon the letter “d” in the word echad (one), the numerical of it being equal to four and indicating the four directions of the rivers. For this reason this letter in the word echad occurring in this verse is always written larger than the others. The attestation of the six points or directions having been made, should be confirmed by six other words: “Blessed be his glorious name forever.” In recognizing this unity symbolized by the letter d, man walks on dry land that brings forth trees and fruits. This also is why God called the dry land, earth, which is twice mentioned, land and earth being one and the same. “And God saw that it was good,” symbolizing the unity above and the unity below. When this took place the earth was able to bring forth fruits and flowers.

The fourth precept teaches that Jehovah is Lord, as it is written: “Know therefore this day and consider it in thine heart, that the Lord he is God in heaven above and upon the earth beneath; there is none else” (Deuter. iv. 39). The word Alhim is in the divine name to show that they are one and the same, and [12a-12b] without distinction in nature or essence as implied in the words: “Let there be Meoroth (lights) in the firmament of heaven” (Gen. i. 14). This word is written without a V, being singular in its form to show that they, Jehovah and Alhim, are a unity, and not a duality. This is also symbolized by the pillar of cloud by day and the pillar of fire by night going before Israel in the desert, representing the divine Being who giveth light and guidance to all the world. In this consisted the sin of the serpent; he acknowledged the divine unity below but promulgated a multiplication above, a doctrine which has wrought great mischief and strife in the world. Man ought to acknowledge distinction below but unity on high, that is, distinction of the divine Being from the world, but unity of essence and nature which when recognized and universally acknowledged, then will the demon of evil and strife disappear from amongst mankind and have no longer power and influence in the world. This is also the occult meaning of “Let them be for lights in the firmament of heaven” (Gen. i, 15). The word A U R (light) is also a symbol of the divine unity as its letters are in alphabetical sequence. A first, then U, followed by R. This, however, is not the case with the word Muth (death) in which the letters are found inverted. M being the thirteenth letter of the Alphabet, U the sixth and Th the twenty-second. Now Meoroth is compounded of the two words A U R and Muth. If or be taken from it, Muth remains the symbol of death and separation. It was by these letters that Eve became the cause of evil in the world as the scripture saith: “And then the woman saw the tree was good” (Gen. iii. 6), she took the letters M V from Meoroth and with Th thus formed Muth, death, which then first entered into the world.

Then said Rabbi Eleazar: My father, we have learned that when the letter M was left, V, the symbol of life, took its departure. Eve then took the letter Th and added it to M as it is said: “And she took and gave to her husband” (Gen. iii. 6), and thus formed Muth (death). In order however to counteract its effects it is necessary to add further to it the letter A, whose numerical value is unity and symbol of the divine Being. Muth then becomes Ameth (truth), by which the world is saved. Said Rabbi Simeon: Happy art thou my son for the same explanation of the word has also been imparted to me.

The fifth precept. It is written: “Let the waters bring forth abundantly the moving creatures that have life” (Gen. i. 20). In these words are included three commands, having reference to the study of the secret doctrine, the multiplication of the human species and circumcision on the eighth day after the birth of a male child. He who addicts and gives himself up to the study and acquisition of esoteric science becomes eventually united to his higher self and equal to angels. [12b-13a] Thus it is said: “Oh ye his angels, bless ye the Lord” (Ps. cxi. 20), signifying students of the secret doctrine who are called his angels upon earth as intimated in: the words, “and fowl that may fly above the earth” (Gen. i. 20), (also in Is. xl. 31): “But they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles” and so he able to go throughout the world as teachers and exponents of the truth that saves and purifies the souls and enlightens the minds of men. Thus the words, “fowl that may fly above the earth” refer to students of esoteric teaching called in scripture “waters.” They are able to mount up to the great fountain of divine truth and partake of its living waters. That it might be so with him, David prayed: “Create in me a clean heart and renew a right spirit within me” (Ps. li. 10), that is, incline and open my heart for the study of the mysteries and occult meanings of thy word, and renew me with a right spirit, or, in other words, let my higher and lower nature become purified and unified.

With reference to the sixth precept contained in the words “Increase and multiply,” he who conforms thereto increases the waters of the celestial river of life which never become dried up, but rather augmented by the birth of children. Every human soul, when it descends on to the earth plane, is accompanied by two attendant angels, one on the right side of it, the other on the left, as it is said: “He shall give his angels charge concerning thee, to keep thee in all thy ways.” If, however, a man does wrong, they become his accusers.

Said Rabbi Pinchus: There really are three protecting angels to a good man as we read: “If there be a messenger or angel with him, or an interpreter, one among a thousand to plead his uprightness.” [Job 33:23] “If there be an angel,” refers to the first; “An interpreter,” to the second; “One among a thousand,” the third.

Rabbi Simeon replied and said: As a matter of fact there are five guardian angels to each person, for the scripture further proceeds: “He will be gracious unto him and will say.” “He will be gracious,” specifies the fourth; whilst “he will say,” denotes the fifth.

Then said Rabbi Pinchus: Thy words are not altogether exact, for as much as “He will be gracious” refers to the Holy One, since compassion and graciousness belong only to Him. Thou speakest truly, replied Rabbi Simeon, for whoever ignores the precept “Increase and multiply” obstructs the flow or course of the celestial river of life and thus violates and profanes the holy covenant. Of such it is written: “They shall go forth and look upon the carcases of the men that have transgressed against me.” [Is. 66:24] “Against me,” because this is a sin against God. The souls of such men will never enter unto the palace of the King, but be cast forth to live and dwell in the darkness and error of earth life.

The seventh precept has reference to the circumcision of male children on the eighth day of birth, by which, bodily impurity is taken away. Of the celestial regions whither souls come forth to be incarnated on earth, one of them, the eighth in order, is termed Haya (living). This is the reason why circumcision is performed on the eighth day of birth. In the ancient book of Enoch, the course of the celestial river of life is described as resembling the letter Yod (‏י‎) which enters into the composition of the seventy-two divine names imprinted on the body of a child at time of birth, and denotes its purity. The words: “And fowl that shall fly above the earth” allude to Elijah, who is present whenever the rite of circumcision is performed, when a throne or seat is formed and set specially for him by pronouncing the words: “This is Elijah’s throne.” If this is neglected, he does not attend. Furthermore, we read: “And God created great whales or fishes,” alluding to the two great fishes called Leviathan, symbolizing the male and female principle that manifests itself in every part of the creation. The words: “and every living creature” refer to the sacred name imprinted on the bodies of all incarnated souls coming from the celestial region called Haya. “Which the waters brought forth abundantly,” denotes the letter Yod (‏י‎) with which, as a sign, the angels above are distinguished from demons and also the children of Israel from other nations of the earth, viz., the impure and idolatrous. Blessed is the lot of Israel!

The eighth precept is that relating to the kindness to be shown to the proselyte who consents to be circumcised in order to enjoy the protection of the sheltering wings of the Schekina, or [13a-13b] divine Presence, that guards and defends all those who, forsaking the worship of demons, give themselves up to the service of the true God. Thus it is written: “Let the earth bring forth, the living creature after its kind.” The esoteric or mystical meaning of the words “after its kind,” which are repeated twice in this verse of scripture, is as follows. The wings of the Schekina denote two celestial regions with many separate divisions or localities, whither the souls of proselytes return after separation from the body. The region included under the right wing contains two divisions through which pass the souls of the children of Israel, when after death they ascend to the celestial locality called Haya. The left wing with its two divisions is reserved for the nations of Ammon and Moab. All souls, however, whether they come forth from Haya, or Ammon and Moab, are living creatures differing in their kind, being those of Israel or those of proselytes who, as stated, ascend to the regions under the right wing of the Schekina. A further allusion to this mystery occurs in the words: “And ye shall be a delightful land.” [Mal 3:12] For this reason Israel is called ben yaqir (a dear son), because the Lord has given him a better portion than that of the proselytes. The children of Israel are also called “those whom I carry in my bosom,” viz., the beautiful land to which, having ascended after death, they shall go out no more. The scriptures proceed further, “cattle and creeping thing and beast of the earth after his kind,” teaching us that animals differ in their natures and forms, though animated with the same breath and life, so human souls, though differing the one from the other, nevertheless derive their origin from the same divine source.

The ninth precept has reference to the poor and indigent, ministering to their necessities as it is written: “Let us make man in our image, after our likeness.” “Let us make man.” Here the plural form of expression is used in order to point out that the creation of man was effected by the two divine essences symbolized as the male and female. “In our image,” betokens the rich, corresponding to the male, “after our likeness,” the poor, corresponding to the female. Now just as the two divine essences form a single whole, so amongst men ought these two classes, the rich and poor, symbols of the male and female principles in the divine nature, to form one mutually co-operative whole or community. “And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and every creeping thing that creepeth upon the earth,” the mystical [13b] meaning of which is given and explained in an occult work by King Solomon thus: “Whose has compassion on the poor, from his face and countenance will never fade away the reflection and glory of the divine likeness borne by the first man, by which he ruled and dominated the whole animal creation.” As it is said: “And the fear of you and the dread of you shall be upon every beast of the earth, the fowl of the air, every creeping thing and the fish in the sea, etc.” All these tremble and fear before the presence of man, because of the divine image imprinted thereon and is the only law of the creator enjoined upon the animal world that instills them with fear because of this image, first born by Adam. As long as man entertains and cherishes compassion and sympathy for the poor, he will continue to bear it. While he exercises charity he is truly human; when he ceases and refrains therefrom, he becomes and continues merely an animal. How can this be substantiated? From the life of Nebuchadnezzar, the Babylonian monarch, whose dream of his own downfall was never realized whilst succoring the poor. Immediately he ceased from deeds of charity and compassion and suffered himself to become filled with pride of heart and vainglory, then was heard the voice of the heavenly watcher: “The Kingdom is departed from thee,” that is, the seal and stamp of the divine born by Adam, vanished from him and he ceased to be human. “His heart became changed and a beast’s heart was given him and he was driven out from amongst men and dwelt with the beasts of the field.” For this reason the scripture in order to express the creation of man, makes use of the words: “Let us make man,” to indicate that to preserve the divine image, we should be charitable and compassionate, as was the rich and affluent Boaz to Ruth.

The tenth precept concerns the fixing and girding of the phylacteries. Said Rabbi Simeon; “Thy head upon thee is like Carmel (Garden).” [Cant. 7:5] These words have already been commented upon, but they have another and deeper meaning. “Thy head upon thee” refers to the phylactery of the head which represents the divine head, or, in other words, the divine name IHVH of which each of the letters stands for a verse of scripture which placed within the four sections of spaces of the phylactery of the head, correspond to the letters of the divine name. This is why we are taught by tradition that the words of scripture, “And all the people of the earth shall see that thou art called by the name of the Lord and they shall be afraid of thee,” [Deut. 28:10] refers only to this phylactery. [13b-14a] The first space or compartment contains the verse “Sanctify unto me all the first born whatsoever openeth the womb.” [Ex. 13:2] Connoting the first letter of the Tetragrammaton, viz., I (‏י‎) symbol of the first of all divine origins. This letter opens as it were the womb of the second, H, whereby it becomes fruitful. In the second space is enclosed the words: “and it shall be when the Lord shall bring forth into the land,” [Ex. 13:5] referring to the second letter, H, whose womb as just stated is opened by Yod. In the Sepher Yetsirah we read, by fifty gates or openings of the celestial and concealed temple, the Yod enters and penetrates into H, that the sound of the schophar or trumpet may be heard. The schophar is securely closed until Yod comes and opens it and makes its sound heard, typifying freedom and the enfranchisement of the slaves and bondmen. It was by the sound of the schophar that the children of Israel marched out of Egypt, so will it always he, hereafter, the herald of freedom and deliverance. Such is the esoteric explanation of the letter H. The third space or section contains the Shema. “Hear Oh Israel, the Lord our God is one God,” [Deut. 6:4] and is a commentary on the letter V (vau) which proceeds from the two letters before it and unities them. The fourth space contains words of blessings [Deut. 11:13-21] and menaces to the congregation of Israel, by the observance of which they should become the happiest and most powerful amongst the nations of the world. It connotes the final, H, fourth letter of the divine name and is formed from and includes in it the other three preceding letters. From these observations we may gather the occult meaning of the phylacteries. They are really explanations of the letters of the Tetragrammaton or divine name and therefore the scripture saith: “Thy head upon thee is as Carmel,” and also: “The hair of thy head is like purple.” Now the word used for hair in this verse is not the ordinary term Saar, but daleth, which comes from the root word dal, signifying poverty denoted by the phylactery of the arm, as that of the head denotes riches or wealth, and it is further added: “the King is held in its plaits or tresses,” meaning that the divine name of God is in the four compartments of the phylactery. Whoever wears the phylacteries bears the divine likeness, for as the divine essence is expressed in the Tetragrammaton, so man becomes hearer of his image. Furthermore, it is said: “Male and female created he them,” thus the phylacteries also symbolize the male and female, and taken together forth one unit or whole. Such is the symbolism of the phylacteries.

The eleventh precept has reference to the levying and giving of tithes on corn, and the product of fruit trees. Regarding the first, scripture states: “And God said, behold, I have given you every herb bearing seed which is upon the face of all the earth,” [14a] and of the fruit trees: “behold I have given the children of Levi all the tenth in Israel for an inheritance,” [Num. 18:12] and also: “All the tenth of the corn and of fruit trees are the Lord’s and consecrated to him.” [Lev. 27:30]

The twelfth precept concerns the tithes on fruit trees, as it is written: “every tree in which is the fruit of a tree, to you it shall be for food,” or, in other words, though it is unlawful to keep what is consecrated to me I permit you to eat of the tenth of the products of the earth, whether of corn or trees, in order that they may serve as food to you and not to future generations.

The thirteenth precept relates to the redemption or purchase of the first born and thus making its life assured, for there are two angels, one of which is the lord of life, the other the lord of death, always hovering near and about at the time of birth. When a man redeems his child from the power of the latter then has it no power or influence over the life of his offspring. This is the esoteric meaning of the words: “And God saw every thing that he had made and behold it was very good.” The word good designates the angel lord of life, the word very the angel lord of death. By redemption, the one is strengthened, the other enfeebled and has, as we have just said, no longer power over the child.

The fourteenth precept has respect to resting and ceasing from work on the sabbath day, as then God rested from the work of creation. This precept is subdivided into two others: one enjoining rest on this day, the other teaching us to keep it holy.

Concerning resting on the sabbath we have already said it was ordained, because the divine Being rested from his work which he then finished. When, however, the sabbath commenced, there were certain creatures who had not received bodies in which to incarnate. The question may here arise could not the Holy One have retarded the approach of the sabbath and thus have provided them with physical sheaths or bodies? The truth is, the tree of the knowledge of good and evil had excited them to revolt even before embodiment, through their great desire to descend into the world, or on to the earth, and make themselves lords and masters thereof. The Holy One then divided these into two classes of which he placed one, the good, by the tree of life, and the other, the had, by the tree, of knowledge of good and evil. Whilst intent upon providing for the former with bodily forms, the sabbath day dawned, and thus the work was interrupted and suspended.

If these rebellious and ambitious spirits had acquired bodies, the world would not have continued to exist even for a moment. The Holy One had, however, provided a remedy against this prospective catastrophe by hastening the coming of the sabbath and therefore the world exists and continues. What those wicked spirits thought of doing by the procreation of and filling the world with their offspring was accomplished by those good spirits by the tree of life who from the night of the first sabbath discharged this duty. [14a-14b] This is why the wise and they who understand, restrict their connubial relationships to the day of the sabbath so that the wicked spirits may recognize how inferior they are to those who, whilst incarnated, are able to discharge marital duties. It is these wicked spirits who go forth in their hordes throughout the world with the hope of surprising anyone who violates and infringes the esoteric injunction respecting the conjugal act, the offspring of which becomes afflicted with epilepsy through becoming obsessed by Lilith, the great mother of the demons, who kills and destroys the child.

As soon as, however, the Sabbath day begins, and whilst it endures, these wicked spirits becoming filled with terror, fly quickly away and hide themselves, with the exception of one of them named Assimon who, with his attendants, is authorized to go through the world in order to seek and find out transgressors of the law relating to conjugal practice. When the night however has passed, he is obliged to go and hide himself in the great abyss of darkness. The sabbath ended, hosts of demons reappear in the world, and therefore to ward off and be proof against their evil influence and nullify their power, the reading of the ninety-first Psalm has been enjoined. As soon as the demons observe the children of Israel engaged in prayer, and the reading of it and holding in their hands a cup of wine, they hurriedly rush away and disappear in deserts and solitary places in which they make their dens and hiding places. May the Holy One ever keep and preserve us from their noxious power and influence!

Our masters and great teachers (their names and memories be ever blessed) admonish us that there are three different ways by which a man may incur guilt and attract evil: either by invoking curses upon himself, by wastefully casting bread or crumbs upon the ground, be they ever so small, and also at the conclusion [14b] of the sabbath by lighting a candle before first reading or reciting the psalm or liturgy of “separation” and by thus doing, causing the fires of Gehenna to be lighted before their time. There is in Gehenna a place reserved for those who break and profane the sabbath and who enjoy a respite from its fiery punishment whilst the sabbath endures and vent their maledictions and curses on them who light a candle before the prescribed time, saying: “May God hurl thee [Is. 22:17] in his fury and bring thee hither and thus be tossed about as a ball so that thou becomest an object of shame and reprobation to thy kith and kindred.”

The sanctity of the sabbath as long as it lasts imposes absolute rest both in the higher and lower worlds, during which, the punishments of the wicked cease and their overlookers remain inactive until the children of Israel have finished reciting the words: “Blessed art thou oh Lord who separateth the holy from the unholy.” On him, however, who lights not his candle they invoke benedictions. [Gen. 27:28)] [Deut. 28:3] [Ps. 14:1] “God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine. Blessed be thou in the city and blessed be thou in the field, etc.” “Blessed is the man that considereth the poor, the Lord will deliver him in time of trouble.” Why does the scripture use the words “in time of trouble,” in place of “the evil day?” Because the evil spirit then is able to obtain the mastery over the soul of a man, and then it is the Lord will deliver him. By the word dal (poor) is meant the humble sin-sick soul who repents of his sins against the Holy One. Another and further interpretation of the words: “The Lord shall deliver him in time of trouble” is that they allude to the last or judgment day.

Section I. Genesis. (Creation)

Chapter I

“BRASHITH.” “In the beginning” was En Soph, the Divine, the self-existent infinite begin, without likeness or reflection, the incomprehensible, the unknowable One, the blessed and only Potentate, the King of Kings and Lord of Lords who only hath immortality, dwelling in Light which no man can approach unto, whom no man hath seen or can see, before whom the great archangel with face beneath his wings bends in lowly reverence and adoration, crying, “Holy! Holy! Holy! who art and was and evermore shall be.”

Tune had begun. Its great pendulum, whose beats are the ages, commenced to vibrate. The era of creation or manifestation had at last arrived. The nekuda reshima, primal point or nucleus, appeared. From it emanated and expanded the primary substance, the illimitable phosphorescent ether, of the nature of light, formless, colorless, being neither black nor green nor red. In it, latent yet potentially as in a mighty womb, lay the myriad prototypes and numberless forms of all created things as yet indiscernible, indistinguishable. By the secret and silent action of the divine will, from this primal luminous point radiated forth the vital life-giving spark which, pervading and operating in the great, enteric ocean of forms, became the soul of the universe, the fount and origin of all mundane life and motion and terrestrial existence, and in its nature and essence and secret operation remains ineffable, incomprehensible and indefinable. It has been conceived of as the divine Logos, the Word, and called Brashith, for the same was in the beginning with God. (All things were made by him, and without him was not anything made that was made. In him was life, and the life became the light of man.)

“They that understand (the secret doctrine) shall shine as the brightness of the firmament; and they who turn or lead many into the might path (of knowledge) as the stars forever and ever.” (Dan. xii. 3.) The word zohar (brightness) designates that nekuda reshima, the central ray or point of light which was the primal manifestation of the Divine, En Soph. From it proceeded vibrations which made luminous the illimitable ether, from which was formed the universe that became the glorious temple or palace of the great Unknown. It was in a manner the holy seed or germ that gave origin and birth to the world, and is occultly referred to in the words: “The holy seed shall be the substance thereof.” [Is. vi. 13.] Its analogue in nature is the silkworm which, unseen and in secret, elaborates and prepares a product that ultimately constitutes the material of the monarch’s purple robe of splendor. Furthermore, for the manifestation of the glory of the divine Unknown to humanity, making use of verbal terms and letters, it has built for it the name alhim, or lord, as evidenced in the mystic sense of brashith bara alhim. “In the beginning, alhim created”; or, as it should be rendered by rushith, that is the primal zohar, the origin of all words, “God created alhim.” The use of the word bara (created) need not excite surprise, for it occurs again in the words: “And he created alhim, the man, in his image.” (Gen. i. 27.) This zohar, their, denotes the mysterious. One called brashith because the beginning of all things. In answer to the desire of Moses to know the name of the divine Being, it was given AHIH ASHR AHIH, “I am that or who I am.” The sacred name AHIH is as a two-sided figure, whilst the name alhim is as a crown; and asher formed of the same letters as the word rash (head or crown) is a synonym of alhim and proceeds or comes forth from brashith. Whilst the primal zohar or divine ray of life was quiescent and unmanifested it was impossible for it to become known by any word or term whatsoever. But after operating in the boundless ether, the receptacle of all forms and prototypes of created things in the universe that was to be, then asher, representing the divine essence, took upon itself the form of a head or crown (rash) between the two AHIH’s of the divine appellation, AHIH asher AHIH. Observe now, that the word brashith is composed of rash (crown), synonym of asher, and beth (house or palace). Hence the occult signification or rendering of the words “Brashith bara Alhim” is this: When rash the divine germ from which emanated and expanded the boundless ether appeared, and this ether became differentiated into form and color giving rise to the universe or palace of the great king, then was created alhim the great secret fructifying principle of nature, which was and is as a point that gives rise to lines which produce surfaces, or as the letter yod I, whence proceed all the other letters of the alphabet.

Again, from another aspect, when zohar the primal luminous point or ray gave rise to the emanating ether, it took. upon itself the form of the vowels holem ( ‏ֹ‎ ) shurek ( ‏ּ‎ ) and hirek ( ‏ִ‎ ) which are different dispositions of the one and same elementary point in their esoteric meaning.

When the primal vibration of the divine word took place it produced and impressed a wavelike motion throughout the boundless ether in which were contained all the sounds of the alphabet from A to Th. This operation and effect is symbolized by the union of these two letters forming the word ath as it is found written ath ha-shamayim (the heavens). Thus: Brashith bara Alhim ath hashamayim signify: He, the unknown mysterious One, created alhim the fructifying and generative principle of the heavens, one in origin but dual in operation. Hence it is seen that the divine word and essence designated by the word asher is found between the fecundative and generative principles, both of which are symbolized by the same name AHIH in the divine appellation AHIH asher AHIH.

The Zohar (brightness) also denotes the generative essence and includes all the letters taken as types and forms of creatures and things in its operation. Such also is the signification of the verse: “Jehovah, our God is one Jehovah” (Deut. vi. 4), containing three names expressive of the three gradations of the divine essence, as exhibited in the three first words of Genesis. “Brashith balm Alhim ath hashamayim.” Brashith specifies the mysterious divine Being; bara, the mystery of creation: alhim, the mystery of preservation: ath hashamayim, the fructifying and generative principles considered as one. If to the word ath be added h from the following word hashamayim (heavens) we get the pronominal term athah (thou) — Alhim, the divine Being to which the scripture alludes. “Thou ( Athah) givest life to all creatures.” (Nehem. ix. 6). In this deeply mysterious ath, therefore, is comprehended the divine essence in its fructifying and generative form, and Alhim the point of union between them; and it may thus be regarded as a mystic analogue, though dimly and obscurely, of that majestic unknown Being that operated in the creation and production of the illimitable universe, whose goodness and beneficence are manifested in the preservation of the world with its myriads of creatures, who in their fructifying and generative powers and functions are finite replica of Himself, the “I am that I am.” In concluding these remarks on this first verse in Genesis, observe that brashith (in the beginning) is equivalent to bra-shith (he created six) and refers to the scriptural words: “From one side of the heaven to the other,” that is, to the six directions of space (north, south, east, west, above, and below), all converging to the three points representing the divine essence, which are one and the same, the mystery of which is included and hidden in the divine name composed of forty-two letters.

“They that are wise shall shine,” i.e., those who are initiated into the secret doctrine. They are like the notes and accents in music by which musicians and singers are guided and led in their playing and chanting, as troops that follow their leader and chief. The consonants and vowels are the chief elements in the formation of words, but the wise alone by their understanding give life and meaning to them. “Those who turn many into the right way (of knowledge) shall shine as the stars forever and ever.” By the word stars is meant the signs of punctuation used to separate the parts of a sentence and render the words intelligible, and thus are teachers and students of the secret doctrine. who, by their intellectual and spiritual enlightenment and knowledge of esoteric science. cause earth’s ofttimes weary wandering and belated pilgrims to find the true path of light that leads them to the higher and diviner life. happy are they engaged in the work of guiding others into the right way! Around them is a halo which the prophet Ezekiel beheld in vision encircling the heads of cherubim, the brightness and refulgence of which shall never become faded or dimmed but endure forever.

“And the earth was tohu and bohu” (Gen. i. 2), that is, without form and void. The word “was” relating to the past, is here used to indicate the primeval state of the earth at the time of its creation. The water covering the earth was cold as snow and impregnated and contaminated with mud and debris which by the action of a strong fire congested and hardened and the space or place it occupied in becoming separated from the water was called Tohu, or the place of waste and dregs, and corresponded to the evil demons that made it their abode. Bohu, on the contrary, was that part or portion of the earth that became purified. If it be asked: by the action of what power was this purification accomplished, the scripture answers: “Darkness was upon the face of the deep.” The term darkness refers to the fire or light which, though of divine origin, existed like a nebulous dark cloud at the beginning of creation. “And the spirit of God proceeded from the lord of life and hovered or moved upon the face of the waters.” (Gen. i. 2). After impregnating them with the breath of life, and causing them to become purified and fructified, then from out of the state of Tohu came forth a great and mighty wind that overthrew mountains and broke into pieces the rocks, similar in its effects to the sight beheld by the prophet Elijah, as it is written; “after the wind, an earthquake” (I. Kings xix. 12), that dispelled the darkness in which was the hidden and concealed fire that transformed the world from tohu into Bohu, and from a state of chaos made it receptive of seeds and germs of life. This is expressed in the words; “and after the fire a still small voice” (I. Kings xix., 12).

Tohu was thus a state of chaos in which the world existed for ages after its first creation, enshrouded in darkness and immersed in water. By the action of fire, in its qualities of heat and flame, and the concomitant operation of the divine spirit, the constituent elements became differentiated and each imbued with energies and powers of attraction and cohesion, as also of repulsion, and thus prepared to be taken up and used in the elaboration of material forms and bodies in which pre-existing spiritual entities or beings might incarnate and manifest themselves in accordance with laws regulating and governing their birth, growth and development. This preparatory and progressive stage in the world’s physical history was what is termed bohu, a state of darkness which was at the same time an allotrophic form of the divine light that in its infinite modes of energy and operation pervaded the vast expanse, making it pregnant with the germs of life that eventually came forth out of the earth’s mighty womb and began their ascent on the spiral curve of evolutionary existence; until, after aeons of upward struggle and ceaseless endeavor, they attained their destiny, becoming children of Light, assimilated in the grandeur of their expanded faculties of mind and heart with the great Father of Light, the Holy One (blessed be He), whose love and beneficence to all his creatures are as great as his power, and who knows neither measure nor end.

“And the spirit of God moved upon the face of the waters”; and then went forth the fiat of the divine word: “Let there be light and light was” (Gen. i. 3), light radiant and glittering with a thousand different colors and rays, fringing and embellishing all objects with a halo and sheen of beauty and splendor, entering into and informing each atom and evoking its latent life and energy and exciting it to the display and exercise of its inherent properties and functions in the great economy of nature.

In all the various phases of development from tohu to bohu, through countless ages of silent, secret and ceaseless progression from lower to higher stages and states of being, the Divine has manifested itself under many and different aspects or characters corresponding to and symbolical of them. Thus, whilst the earth was in a state of chaos, it manifested itself as Shaddai, the Almighty; and when it passed from the state of tohu to bohu, as Sabaoth, or Hosts. When darkness disappeared, then became it known as Alhim. But not until the life-giving word was spoken, did it become known as Jehovah, the “I am that I am.” This is wherefore the scripture states in the vision of Elijah: “Jehovah was not in the earthquake” (I. Kings xix. 2), but Shaddai. Jehovah was not in the fire (I. Kings, xix. 12), but was “Sabaoth.” “After the fire a darkness made visible,” it manifested as Alhim; then was heard the still small voice and the name Jehovah was complete, the four letters of which serve as symbols of the divine essence as the hands and feet represent the human frame.

Taking now the tetragrammaton or holy name, AHIH, manifested in these three aspects or forms of cosmic development, we find the divine appellation of twelve letters, AHIH asher AHIH, the name revealed to the prophet Elijah. “And God said: Let there be light and light was.”

Proceed we now to investigate and acquaint ourselves with the hidden mysteries and teachings of the secret doctrine regarding creation which have just been outlined in a general manner. Hitherto we have dwelt upon the secret operation of En Soph or the unknown infinite and eternal Being in preparing the earth and impregnating its substance with a mysterious divine virtue or power which rendered it capable of becoming the medium for the enfoldment and manifestation of pre-existing spiritual entities and beings. These effects achieved, there was needed the omnific, life-giving Logos or Word to originate and utter the symphonal vibration that should impart life and breath and motion to the universe. Then and not till then was it spoken; then and not till then the celestial and terrestrial worlds becoming bound and associated together by a reciprocal influence, a new and a living way was opened for the incarnation and exhibition of life upon the earth. This is why in the antecedent primal stages of development in the world’s history the expression “God said,” is not found in scripture. At first he willed, as the Arabic version gives it, and his will operated silently, slowly, yet surely and effectively. The primary substance of the earth being thus prepared, it was through the mysterious action of the Word that it became endowed with vital properties and attributes through the divine vibration imparted to it. This is what scripture affirms: “And God said,” that is, Alhim manifested himself by and through the divine Logos; and thus by and through the Word, produced motion or vibration under the laws of which created matter, or substance, resolved itself into an infinitude of different forms.

“Let light be.” Now the word yehe (he) is composed of three letters, IHI, yod being the first and third letter and H coming between them. The yod, or I, represents the male and the female principle. The full word is therefore a symbol of the divine Father and Mother, the final yod being the same as the first in order to show that all the three aspects or forms as stated, under which En Soph operated in the creation and production of the universe, were only the manifestations of one and the same divine Being. The first yod also designates the Father, the engenderer of light; the second letter H denotes the Logos; the third letter yod, the primal light. The divine aspects are further symbolized by the three vowel points, holem ( ‏ֹ‎ ) shurek ( ‏ּ‎ ) and hirek ( ‏ִ‎ ) the Father, the Word and the Light. Before the manifestation of the Logos seven other letters were formed, but the primal light proceeding from the Father was too ethereal and empyreal to receive and become impressed with their forms and signatures. When, however, the state, of tohu gave place to that of bohu, other seven letters were formed; but, again, as matter was not sufficiently condensed, it could not retain them. At the manifestation of the creative Logos, eight others completing the letters of the alphabet were formed, which endured because by the action of the Logos, the barrier between the spiritual and earthly was done away and they began to exercise a reciprocal influence on each other. This is the occult meaning of the words: “Let there be a firmament” and thus form a medium, a point of union between the higher and lower worlds. This taking place was the prelude to the appearance of life upon the earth.

“God saw the light that it was good” (Gen. i. 4), for then the universe became lighted up and pervaded throughout with the divine life which preserves it for the common weal and happiness of created and animated beings. “And God called the light Day” (Gen. i. 5). Why is it written: “He called”? Because Alhim wished or willed an emanation distinct from the Logos, which should constitute the world-soul, the foundation root of universal life. This light emanation, the life of the world, is termed Day, representing and corresponding to the first AHIH in the divine appellation “I am that I am.” “And the darkness he called Night.” That is, He produced from out of the primal darkness a passive or reflected light like that of the moon and called it Night.

It was by the union of Day and Night, symbolizing light and darkness, the male and female principles, that the Logos or creative Word proceeded. This mystery is also symbolized by the vowel points ( ‏ֹ‎ ) ( ‏ּ‎ ) ( ‏ִ‎ ). When the creative and passive light blend and unite, that is, when the active male principle unites with the passive female principle, an equilibrium is established and procreation takes place. The union of these two lights or principles gives rise to a sense of pleasure and delight which has been personified as the goddess Venus, and is known and termed in the secret doctrine as “Musaph” (something additional, augmentation) without which life would not be worth living. This it was that caused all as yet unembodied spirits and holy souls to be filled with a joyous longing and desire for incarnation on the earth plane and thereby attain to higher states and stages of existence and thus approximate nearer to the great Being who in scripture is termed Jehovah, Zebaoth, the Lord of Hosts, God of all the countless myriads of created souls and Lord of all the earth. From what has just been said it will be perceived that the words Day and Night in scripture are symbols of the heavenly or divine lights from the synthesis of which creation, as it exists, has resulted.

“And God said let there be a firmament in the midst of the waters” (Gen. i. 6). In these words the scripture begins to unfold and display in detail the various processes in mundane creation which began by dividing the waters above from the waters below. Amongst the many antinomies of existence by which we are able to distinguish their nature and thus attain unto truth, the conception of right and left will hest assist us in understanding and grasping the secret doctrine contained in these words, the right corresponding to light, goodness, harmony; the left, to darkness, evil, discord, from which has proceeded that state called Gehenna or Hell, a subject upon which Moses himself pondered and thought deeply and long in his studies on this part of Genesis. In the work of creation there was a differentiation of the divine essence resulting in two states of the primal substance, called light and darkness, connoted also by the terms right and left. When Alhim, the creative mean, or word, appeared and became a point of union between them, they began to blend harmoniously together and thus gave occasion for the appearance of vegetable and animated existences. Discord vanished and peace universally prevailed. This primal discord between the light and darkness, the right and left, may be illustrated by the quarrel and contention that arose between Korah, and his associates, and Aaron, the high priest. After his studies on the great problem of the origin of Gehenna, Moses thus reasoned to himself: I must adjust and harmonize this difference and discord between Korah and Aaron on the principle of reconciliation that prevailed and operated between light and darkness at the time of creation, that is, I must become a mediator between them. Finding, however, that the contention on the part of Korah was of a stubborn and inflexible character, he said truly: This opposition and difference between the two parties, Korah and Aaron, is altogether different from what prevailed between primeval light and darkness, and though willing to mediate and make peace and harmony between them, Korah and his company have rejected and refused my counsels and thus have instituted and made a Gehenna or Hell into which they must eventually fall. In refusing to accept and comply with the proposition of Moses, Korah demonstrated that his fend and dispute had not for its object the advancement of the divine glory. He thus became an apostate and renegade to the divine rule or principle of reconciliation, by which opposites blend and work harmoniously together. In this consisted the sin of Korah and his company, which caused Moses, though of great meekness of character, to be filled with wrath and anger, not because of their rejection of him as a mediator, but on account of their adverse opposition and antagonism to the principles of reconciliation, the existence of which they failed to perceive or ignored as operating in the preservation of the world.

The following remarks are from an ancient occult work entitled Liber Adami, or, The Book of Adam. “When the passive light, termed in scripture ‘darkness,’ became blended and unified with the active light, there were myriads of spiritual beings or existences, part of whom were fully developed and ready for incarnation, the rest but imperfectly so. Believing that the light and darkness were antagonistic in nature and principle, there arose a division of opinion amongst them, some declaring themselves partisans of light, others its opponents and advocates of darkness. When the mediating Logos had blended light and darkness and thus symbolized the perfect unity of the divine essence, the advanced and enlightened amongst them embraced and received the fact, whilst those only partially developed remained obdurate in their ideas and opinions and thus by their contrariety and differences of thought and the contentions and quarrels that arose therefrom, Gehenna or Hell came into existence.” This discord and dissension has found an entrance and reflection in the world and is distinguished by the object in view, whether it be actuated by desire for truth or motived by selfishness and a hankering and craving to rule and dominate over others. Examples and instances of these two classes of individuals are found in the history of mankind. Of the first class, were the famed teacher Hillel (nasior president of the school of Jerusalem at the beginning of the Christian era) with his colleague Schammai. Their only object was the research of truth and the advancement of the divine glory, and though their disputes were very keen and sharp, yet friendship and good will always existed between them. Of the second class, an example has just been given in the case of Korah and his party in their contention with Aaron for supremacy, which resulted in their destruction and descent into Hell, the limbo and native place of dissension and discord.

We can now discern the reason why God made the firmament and separated the waters that were above from the waters that were beneath, that is, he caused a clear distinction to be made between those who, entertaining different views and opinions, were actuated by the desire for truth, and those whose object, through crass, self-willed ignorance, was the rejection of and antagonism towards it. In connection with Korah and his company, cut off or separated from the congregation of Israel, the same word, yabdel (separated), is used by Alhim in dividing the waters above and the waters beneath the firmament, as also by Moses when he spake: “Seemeth it to you a small thing that the God of Israel hath separated yon from the congregation,” etc., and further, “the Lord separated the tribe of Levi to bear the ark of the covenant of the Lord.” Here the question may arise: If on the second day of creation the separation between light and darkness occurred, how was it that the quarrel arose with Levi the third tribe of the children of Israel? Should it not have been in connection with Simeon, the second tribe? The fact of the case is this: the tribe of Levi though reckoned the third, in the eye of Jacob, was accounted as second. The form of service called separation recited by the children of Israel at the close of the sabbath has for its object the separation of the spirit ruling during weeks days from the spirit that rules and presides over the sabbath day. When the sabbath closes, the wicked spirit is filled with the desire to acquire ascendency over Israel, but as soon as it hears the recitation of the verse: “Let the beauty of the Lord our God he upon us; and establish thou the work of our hands upon us; yea the work of our hands establish thou it” (Ps. xc. 17), it betakes itself to flight, and when with the sprig of myrtle and cup of wine in hand the word of “separation” is spoken, it hurries away and returns to Gehenna whence it came, its own place, where dwell Korah and his company as it is written: “They and the accomplices went down alive into the pit” (Num. xvi. 33). They were not, however, swallowed up until the congregation of Israel had separated itself from them, even as the descent into hell of the wicked and contentious angels occurs only after the repetition of the formula of separation at the close of the sabbath. There are two Gehennas; one above, where are the wicked and rebellions spirits; and the other, whither Korah descended and is the pattern of the former.