2. "After the death of the two sons of Aaron:" Rabbi Yitzchak opened the discussion saying, "Serve Hashem in fear, and rejoice with trembling" (Tehilim 2:11). It is also written, "Serve Hashem with gladness: come before Him with singing" (Tehilim 100:2). These verses appear to contradict one another, as ONE SAYS TO SERVE IN FEAR AND TREMBLING WHILE THE OTHER SAYS WITH GLADNESS AND SINGING. HE ANSWERS: We have learned that "serve Hashem in fear" means that one must first show fear and awe in every act he wishes to perform before his Master. As a result of this reverence before his Master, he will merit to serve with joy the commandments of the Torah. Therefore, it is written, "What does Hashem your Elohim require of you, but to fear" (Devarim 10:12). THROUGH FEAR, HE WILL MERIT IT ALL.

3. "And rejoice with trembling," MEANING that man must not overly rejoice in this world, referring only to worldly matters, but one must rejoice in the matters of Torah and the performance of precepts. Then, AS ONE WILL REFRAIN FROM REJOICING IN MUNDANE MATTERS, man will find himself able to perform Torah and precepts with happiness, as it is written, "Serve Hashem with gladness."

8. ALSO HERE, WHERE IT IS WRITTEN, "A song, a psalm," THIS SONG IS SUPERIOR TO OTHERS. It is a song describing the Holy One, blessed be He, which the sons of Korah were singing about those who were dwelling in the doorway of Gehenom. Who were THE SONS OF KORAH? They were the brothers of those residing at the gates of Gehenom, AS THE HOLY SAGES COMMENT ON THE VERSE, "THE SONS OF KORAH DID NOT DIE" (BEMIDBAR 26:11), BUT A PLACE WAS SET FOR THEM IN GEHENOM. As a result, this song was recited on Monday IN THE TEMPLE. I approached them and said to them: What are you doing in this place? They replied: We are merchants, but twice weekly we leave our community to study Torah here because IN THE SETTLEMENT, WE ARE DISTURBED EACH DAY by people and they do not allow us TO STUDY TORAH. I replied to them: How fortunate is your lot.

31. An announcement is called out about them daily and their soul testifies within them day and night. The Torah raises its voice in all directions and says, "How long, fools, will you love foolishness" (Mishlei 1:22.). "Whoever is a fool, let him turn in here: as for him that lacks understanding, she says to him, Come, eat of my bread, and drink of the wine which I have mixed" (Mishlei 9:4-5). No one lends his ear or wakens his heart.

32. Come and see: Later generations will come when Torah will be forgotten among them, the wise will gather in their own place and there won't be found anyone who can begin to explain and finalize THE TORAH. Woe to that generation. From here on, there will not be a generation like the present one until the generation in the time of King Messiah, when knowledge will awaken in the world, as it is written, "For they shall all know Me, from the lowest of them to the greatest of them" (Yirmeyah 31:33).

60. I see that you have come now because the Male does not reside within the Female AND, AS A RESULT, THERE IS NO RAIN IN THE WORLD. He said, If you have come to me for this reason, then go back, as this day I have seen that everything will return to be face to face AND THERE WILL BE NO LACK OF ABUNDANCE OF RAIN IN THE WORLD. However, if you have come here to study Torah, then stay with me. They replied to him: We came to our master for both of them, FOR RAINFALL AND FOR STUDY OF TORAH. Allow one of us to report to our brethren ABOUT THE SALVATION OF RAIN, while we, and the other friends with us, will remain with our master.

61. As they were walking, he said, "I am black, but comely, O daughters of Jerusalem..." (Shir Hashirim 1:5). The Congregation of Yisrael said before the Holy One, blessed be He: I may be black in exile but I am comely with the commandments of the Torah. Even though Yisrael are in exile, they do not forsake THE PRECEPTS. "Like the tents of Kedar" (Ibid.), MEANING EVEN THOUGH I AM like the children of Keturah, whose faces are always black, still I am like "the curtains of Solomon" (Ibid.), MEANING like the view of heaven for purity, as it is written, "Who stretches out the heavens like a curtain" (Tehilim 104:2). SOLOMON (HEB. SHLOMO) IS THE HOLY ONE, BLESSED BE HE, THE KING OF PEACE (HEB. SHALOM).

67. They went. As they were going, they reached the home of Rabbi Pinchas ben Yair. Rabbi Pinchas ben Yair came out, kissed RABBI SHIMON, and said: I have earned the right to kiss the Shechinah. How fortunate is my lot. He set up for them expensive bed sheets. Rabbi Shimon said: The Torah does not require this. He removed THE SPREADS and they sat down. Rabbi Pinchas said: Before we eat, we will hear a discourse from the master of Torah, as all the words of Rabbi Shimon are open as a revelation. He is a man who need not be afraid from above or below of preaching them. He fears not what is above, as the Holy One, blessed be He, agrees with him. He is also not fearful of those below, just as a lion fears not the flock of sheep. Rabbi Shimon said to Rabbi Elazar, his son: Elazar, stand where you are and recite a novel Torah interpretation before Rabbi Pinchas and the other friends.

70. We have learned Moses was pondering who caused them to make this mistake OF OFFERING FOREIGN FIRE, and was sad. It is written, "And Hashem spoke to Moses after the death of the two sons of Aaron." What did He say to him? "When they came near before Hashem, and died" (Vayikra 16:1) It is not written: 'offered,' but "came near." The Holy One, blessed be He, said to Moses, 'This is what caused them this, for they hurried the hour TO OFFER INCENSE during the lifetime of their father.' They erred in this, IN OFFERING FOREIGN FIRE, so the verse says, "Which He commanded them not" (Vayikra 10:1). They were not commanded to OFFER, for only Aaron did He command. SO THE EXPLANATION OF THE VERSE, "AND OFFERED FOREIGN FIRE BEFORE HASHEM" (IBID.) IS THAT THEY ERRED IN THIS BECAUSE "HE COMMANDED THEM NOT" TO OFFER INCENSE BUT HE COMMANDED AARON ALONE. And if the two sons of Aaron, by rushing the time during their father's lifetime, brought all this on themselves, this is all the more true for me, in relation to my father and Rabbi Pinchas and the other friends. I AM NOT PERMITTED TO RUSH THE HOUR AND SAY NOVEL TORAH INTERPRETATIONS IN THEIR STEAD. Rabbi Pinchas came forth, and kissed and blessed him.

85. Rabbi Shimon said further, this Zot keeps everyone who merits to learn Torah and keep Zot, NAMELY MALCHUT, and makes another covenant with him, in addition to the existing covenant, that she will not part from him, from his children or grandchildren eternally. This is the meaning of the verse, "As for me, this is My covenant with them..." (Yeshayah 59:21). They sat down to eat. As they were eating, Rabbi Shimon said to his friends: Each one of you should say some new thoughts of the Torah at the table in the presence of Rabbi Pinchas.

86. Rabbi Chizkiyah opened the discussion saying, "Hashem Elohim has given me the tongue of the learned, that I should know to sustain him that is weary" (Yeshayah 50:4). How fortunate are Yisrael that the Holy One, blessed be He, chose them from among all nations and called them "holy," as it is written, "Yisrael is holy to Hashem" (Yirmeyah 2:3). He gave them a share to maintain the Holy Name. With what right can they hold on to the Holy Name? It is because they merited the Torah, as anyone who merits Torah merits his portion in the Holy One, blessed be He.

87. We have learned before my master what is Holiness - It is perfection of all called the highly sublime Chochmah, WHICH IS THE SECRET OF SUPERNAL ABA AND IMA. From this place flows the holy anointing oil through known paths to the place called supernal Binah, THE SECRET OF YISRAEL-SABA AND TEVUNAH. From there, flow streams and fountains in every direction, MEANING BOTH TO CHOCHMAH AND TO CHASSADIM until they reach this zot (Eng. 'this'), NAMELY MALCHUT. When blessed, this zot is called holiness and is called Chochmah and we call her the Spirit of the Holiness, meaning spirit, NAMELY THE SIX ENDS, from this holiness of higher above, MEANING THE SIX EXTREMITIES OF CHOCHMAH. When the secrets of Torah exit and stir from her, she is then called 'the holy tongue.'

92. Rabbi Yosi said, "My dove, who is in the clefts of the rock, in the secret places of the cliff" (Shir Hashirim 2:14). "My dove" refers to the Congregation of Yisrael, DENOTING MALCHUT. Just as a dove never forsakes her mate, so the Congregation of Yisrael never forsakes the Holy One, blessed be He. "In the clefts of the rock:" These are the Torah scholars that find no peace in this world, AND ARE HIDING, SO TO SPEAK, IN THE CRACKS OF THE ROCK FROM THEIR ENEMIES. "In the secret places of the cliff:" These are the modest scholars WHO CONCEAL THEIR LEVEL FROM PEOPLE. Among them are the pious who fear the Holy One, blessed be He, from whom the Shechinah never departs. Then, the Holy One, blessed be He, demands from the Congregation of Yisrael on behalf of the pious and says, "Let me see your countenance, let me hear your voice; for sweet is your voice" (Ibid.), for no voice is heard above except the voice of those who toil in the Torah.

93. We have learned that all those that toil in Torah at night have their images carved above before the Holy One, blessed be He. The Holy One, blessed be He, enjoys Himself with them all day and pays attention to them. That voice rises and penetrates all firmaments until it arises before the Holy One, blessed be He. Then the verse writes, "For sweet is your voice, and your countenance is comely" (Ibid.). Now the Holy One, blessed be He, has carved the image of Rabbi Shimon on high, whose voice rises higher and higher and is crowned with the holy crown until the Holy One, blessed be He, crowns him throughout the worlds and commends him. About him, it is written, "And said to Me, You are My servant, Yisrael, in whom I will be glorified" (Yeshayah 49:3).

94. Rabbi Chiya said, "That which is, already has been; and that which is to be has already been..." (Kohelet 3:15). "That which is, already has been." We have learned that before the Holy One, blessed be He, created this world, He created worlds and destroyed them - THIS IS THE SECRET OF THE BREAKING OF THE VESSELS - until it entered the will of the Holy One, blessed be He, to create this world. First, He took counsel with the Torah, THE SECRET OF THE CENTRAL COLUMN, then He put on His adornments and was crowned with His crowns and created this world. All that is found in this world was there before Him, AT THE TIME OF CREATION, and was prepared before Him.

100. Rabbi Aba opened the discussion with the verse, "While the king was reclining at his board, my nard sent forth its fragrance" (Shir Hashirim 1:12). This verse has been explained by the friends. When the Holy One, blessed be He, was ready and present on Mount Sinai to give Torah to Yisrael, "my nard sent forth its fragrance," as Yisrael emitted a wonderful fragrance that has shielded them for countless generations. This was what they said then, "All that Hashem has said will we do, and obey" (Shemot 24:7). Another explanation of, "While the King was reclining at his board:" While Moses went up to receive the Torah from the Holy One, blessed be He, which was engraved within the two tablets of stone, Yisrael deserted that wonderful fragrance that crowned them and said to the golden calf, "These are your Elohim, Yisrael" (Shemot 32:4).

106. Rabbi Shimon opened the discussion saying, "Let the pious be joyful in glory: let them sing aloud upon their beds" (Tehilim 149:5). We have learned that the knot of Faith, NAMELY MALCHUT, is tied with the thirteen attributes OF MERCY so that blessings are to be available for all. The entire Faith of the Holy One, blessed be He, is enclosed in three, NAMELY THREE COLUMNS, THE SECRET OF THIRTEEN, AS THEY ENLIGHTEN EACH OF FOUR SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT WITHIN IT. NOW, THREE TIMES FOUR EQUALS TWELVE AND, TOGETHER WITH MALCHUT THAT CONTAINS THEM, THERE ARE THIRTEEN. Consequently, the Torah is crowned with the thirteen attributes, as we have established IN THE BARAITHA OF RABBI YISHMAEL, namely using the arguments of an inference from minor to major and comparison by analogy. We have explained this several times. The Holy Name, NAMELY MALCHUT, is crowned with this.

110. He opened the discussion saying, "You prepare a table before me in the presence of my enemies" (Tehilim 23:5). They sat there all day long. The friends were rejoicing with words of Torah and the joy of Rabbi Shimon was great. Rabbi Pinchas took hold of Rabbi Elazar and did not leave him all that day and night, and rejoiced with him. He referred to a verse about him, "Then you shall delight yourself in Hashem" (Yeshayah 58:14). All this great joy and pleasure are in my portion, AS RABBI ELAZAR WAS HIS DAUGHTER'S SON. Sometime in the future, they will in that world announce about me: Fortunate is your lot, Rabbi Pinchas, that you have merited all this and "peace, peace be to you, and peace to your helpers; for your Elohim helps you" (I Divrei Hayamim 12:19). They rose to depart. Rabbi Pinchas rose, held onto Rabbi Elazar and did not let him leave. Rabbi Pinchas escorted Rabbi Shimon and blessed him and all the scholars. As they were departing, Rabbi Shimon said to the friends, "It is time to act for Hashem" (Tehilim 119:126).

111. It is written, "And Aaron shall cast lots upon the two goats..." (Vayikra 16:8). Rabbi Aba came and asked: What where those lots for? Why did it require Aaron to place the lots? What is this Torah portion for? I have learned before my master the order OF THE YOM KIPPUR service, and also this matter I wish to know.

118. We have learned that numerous bands of demons are ready under the authority OF THIS GOAT, prepared to spy out the land against all those transgressing the Torah, but on that day, YOM KIPPUR, it is unable to find words of slander against Yisrael. When this goat OF AZAZEL arrives at the mountain, multiple joys burst forth from it to all. Even he who pursued Judgment that emerged, NAMELY THE SUPERNAL GOAT, recants and speaks praise of Yisrael. The prosecutor has become the defense attorney, MEANING THE SLANDERER HAS NOW BECOME THE CHAMPION SPOKESMAN FOR YISRAEL.

140. As they were going, they stayed in a field and prayed. A fiery cloud descended and surrounded them. Rabbi Shimon said: I believe that the wish of the Holy One, blessed be He, is here. Let us sit down. They sat and discussed words of Torah. He said, "As cold water to a thirsty soul, so is good news from a far country" (Mishlei 25:25). I examined the words of King Solomon and found that they were said with wisdom.

144. He opened the discussion saying, "Cold water to a thirsty soul" is referring to Torah. Of all those who merit to toil in Torah and satiate their souls from it, it is written, "good news from a far country." The Holy One, blessed be He, announces about many favors for him in this world and in the World to Come. This is the meaning of "good news." Whence do they come TO BE GOOD? "From a far country," MEANING from the place in which the Holy One, blessed be He, was far off from him at the beginning, MEANING where He was in enmity with him at first, as it is written, "And the earth shall rise up against him" (Iyov 20:27). From this place, they welcome him with peace. This is the meaning of, "A far country." It is also written, "Hashem appeared to me from afar, saying, I have loved you with an everlasting love: therefore I have remained true to you" (Yirmeyah 31:2). THE END OF THE ARTICLE IS MISSING.

147. At twilight, all of these 1,590 tens of thousands THAT ARE DRAWN THERE, ARE called those who lament. They sing at that time and dissent is then dominant in the world. That hour is when the Holy One, blessed be He, awakens Isaac, REPRESENTING THE LEFT COLUMN OF ZEIR ANPIN. He rises and judges the wicked that violate the words of the Torah. Seven rivers of fire - CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - are drawn out and hover over the heads of the wicked, and a flame of fiery coals stirs from above downward. Then Abraham, THE SECRET OF CHESED, returns to his position, MEANING THAT CHESED RETURNS TO ITS SOURCE AND DISAPPEARS FROM THE ONES BELOW, as the verse says, "And Abraham returned to his place" (Beresheet 18:33). The day departs and the wicked in Gehenom cry out and say, "Woe to us! For the day declines, for the shadows of the evening are lengthened" (Yirmeyah 6:4). At that time, one should be prudent with the Minchah prayer.

153. This goes on until morning. When morning arrives, the youth rises, METATRON, who is nurtured at the breast of his mother, MALCHUT, to cleanse them, NAMELY THE ANGELS OF THE NIGHT, and he comes in to serve. The early morning is a period of goodwill when the Queen talks with the King, NAMELY ZEIR ANPIN. The King extends from Himself a single thread of blessings, NAMELY CHASSADIM, and spreads over the Queen and those allied with her, NAMELY those that toil in Torah at midnight.

155. We have learned that all those toiling in Torah in the middle of the night join with the Shechinah. When the morning arrives and the Queen, NAMELY THE SHECHINAH, joins with the King, ZEIR ANPIN, they too are with the King, and the King spreads His wings over all of them. This is the meaning of, "Yet Hashem will command His steadfast love in the daytime, and in the night His song shall be with me" (Tehilim 42:9).

206. Rabbi Aba was staying with Rabbi Shimon. Rabbi Shimon rose at midnight to study Torah, and Rabbi Elazar and Rabbi Aba rose with him. Rabbi Shimon opened the discussion saying, "As the hart pants after the water brooks, so my soul pants for You, Elohim" (Tehilim 42:2). The friends have established this verse. Fortunate are Yisrael more than all nations that the Holy One, blessed be He, gave them the Holy Torah and bequeathed to them saintly souls from a holy source in order that they should observe His commandments and take pleasure with the Torah. All those who take pleasure in the Torah need not fear anything, as it is written, "Unless Your Torah had been my delights, I should have perished in my affliction" (Tehilim 119:92).

207. What are my delights? The Torah as the Torah is called delights, as it is written, "And I was daily His delight" (Mishlei 8:30). We have learned that the Holy One, blessed be He, comes to delight Himself with the righteous in the Garden of Eden. What is meant by 'delight Himself?' IT MEANS to rejoice in them. As we learned, fortunate are the righteous about whom it is written, "Then you shall delight yourself in Hashem" (Yeshayah 58:14), so as to take pleasure from the drink of the stream, MEANING BINAH, as it is written, "And satisfy your soul in drought" (Ibid. 11). It is as if the Holy One, blessed be He, delights in them by means of that drink of the stream that the righteous take pleasure in, so He comes to have delight with the righteous. All those that toil in the Torah will merit to find delight in the righteous from that drink of the stream, MEANING BINAH.

211. Ra'aya Meheimna (the Faithful Shepherd). The Faithful Shepherd, NAMELY THE SOUL OF MOSES, said, at that time, BEFORE THE COMING OF MESSIAH, the Mishnah scholars, sages of supernal wisdom, scholars of Kabbalah, scholars of the secrets in the Torah, will have a time of hardship, AS THEY HAVE NOTHING TO SUPPORT THEM. This is the meaning of, "As the hart (Heb. ayal) pants after the water brooks" (Tehilim 42:2) as they, NAMELY THE SAGES MENTIONED EARLIER, are springs of water of Torah flowing to the Shechinah, AS TORAH IS REFERRED TO AS WATER. Torah is the central pillar, MEANING ZEIR ANPIN, THE CENTRAL COLUMN. These springs of water, NAMELY THE SAGES MENTIONED EARLIER FROM WHICH COMES FORTH TORAH MEANING WATER, are in distress, in sadness and in poverty. These are the pains and distresses of the one who has given birth, namely the Shechinah, as it is written in regard to Her, "And let her who bore you rejoice" (Mishlei 23:25). She will be in those labor pains, MEANING with their distress OF THE SCHOLARS OF WISDOM AND TORAH, AS MENTIONED, AS THEIR AGONY IS CONSIDERED AS THE LABOR PAINS OF THE SHECHINAH.

213. At that time, She is opened to give birth to the Messiah. This is owing to the pain and distress of the pious, men of good qualities, sages of secrets of the Torah, people of humility and shame, of fear and love, of kindness, men of valor, fearing Elohim, truthful men, who despise bribes, for whom it is a time of poverty. This is what the sages of the Mishnah have explained. In the times in which the son of David will come, a valiant men will go circulating from city to city but will not be shown favor. Those that fear sin will be despised and the wisdom of scribes will be sullied. Truth will be absent and the vine will give its fruit but wine will be expensive.

227. "Now there was found in it a poor (Heb. misken) wise man" (Kohelet 9:15). This resembles what is written, "He that has clean hands, and a pure heart" (Tehilim 24:4). HE IS CALLED "Misken" in accordance with the words, "And they built for Pharaoh treasure (Heb. miskenot) cities" (Shemot 1:11), MEANING he is crowned with crowns of strength, with the crowns of Torah and with the crowns of the Torah precepts of the King. He is called wise, because he merits wisdom, AS MALCHUT IS CALLED THE LOWER CHOCHMAH BECAUSE IN HER CHOCHMAH REVEALED, AS MENTIONED. ALSO, HE IS CALLED wise, because he is wiser than all PEOPLE to contemplate the service of his Master, so he may gain enough merit to enter that service. This is the idea of the verse, "And he by his wisdom saved the city" and "saved" is to be understood as, "Let me go away, I pray you, and see my brothers" (I Shmuel 20:29). Also, "let me escape there" (Beresheet 19:20) SPEAKS ABOUT RESCUE. Here also, "And he by his wisdom saved the city:" THROUGH HIS MEDITATION, HE SAVED IT FROM THE EXTERNAL FORCES FEEDING UPON IT.

228. "Yet no man remembered that poor man" (Kohelet 9:15) MEANING THAT no one remembered to perform the commandment of the Torah and to toil in the Torah as that poor man that joined to everything in order to merit it. "Then said I, wisdom is better than strength" (Kohelet 9:16), MEANING permission to enter that world is given only to truly righteous men, to those who toil in Torah day and night, as well as crown themselves with the commandments of the Torah in this world to arrive with them in the World to Come.

229. "Nevertheless the poor man's wisdom is despised, and his words are not heard" (Ibid.). As people do not WISH TO look at him, they do not want to be with him and pay attention to his words. We have learned that all who pay attention to the words of Torah are fortunate in this world. It is as if they have received the Torah from Sinai. One should even listen to words of the Torah from anyone. One who lends an ear to him gives honor to the Holy King and glory to the Torah, and about him is written, "This day you are become the people of Hashem your Elohim" (Devarim 27:9).

243. Rabbi Yehuda opened the discussion saying, "A song of ascent. Out of the depths I have cried to You, Hashem" (Tehilim 130:1). We have learned that when the Holy One, blessed be He, created the world, He wanted to create man. He took counsel in the Torah. She said before Him: You wish to create this man, he will sin before you. He will anger You and, if You react to him according to his deeds, the world then will not survive before You, certainly not man. THE HOLY ONE, BLESSED BE HE, said to her, "Am I for no reason called an "El, merciful and graciously long-suffering" (Shemot 34:6).

257. We studied in the greatest secret, among the mysteries of the book of King Solomon, this verse that states, "So I praised the dead that are already dead" (Kohelet 4:2). If it is written, "So I praised the dead," why CONTINUE "that are already dead?" HE ANSWERS: THIS REFERS TO those that already died in this world doing the service of their Master, THEY RENOUNCE THE WORLD (LIT. 'DIE') FOR THE SERVICE OF THEIR MASTER, AS TORAH IS SUSTAINED ONLY BY THOSE WHO GIVE THEMSELVES UP FOR IT.

265. Rabbi Chiya said: I wonder if anyone knows how to notify the deceased besides us. Rabbi Aba replied: The pain THAT PEOPLE SUFFER, informs them. The Torah informs them. At the time when no one has knowledge, NAMELY HOW TO ALERT THE SOULS OF THE RIGHTEOUS MEN, they bring out a scroll of Torah near the graves and the souls are awakened wondering as to what reason the Torah appears exiled at this place. Then THE ANGEL Dumah informs them.

266. Rabbi Yosi said: They realize that the world is in distress, and the living people are neither worthy of nor know how to inform them. At that very time everyone wails the Torah - we have failed and the Torah has been exiled to this place. If people return WITH REPENTANCE and cry with a complete heart, they then return to the Holy One, blessed be He. All assemble and seek mercy, and inform the slumberers of Hebron, and enter and inform the Ruach in the Garden of Eden, as we have mentioned.

267. If they do not repent wholeheartedly , entreating and crying for the distress of the world, woe to them, in that they assembled for nothing. They say: Who caused the Holy Torah to be exiled because of them who failed to do repentance. Then they come to list their sins. Therefore, none should go there without repenting or without fasting to seek requests. Rabbi Aba said: Not without three fasts. Rabbi Yosi says: Even one FAST SUFFICES, but it must be on that same day as long as the multitudes sit in great distress. Then they would come together, MEANING NEFESH, RUACH AND NESHAMAH, seeking mercy upon the world.

268. We have learned that Rabbi Yehuda said: One day, Rabbi Chizkiyah and Rabbi Yesa were going along the road and they encountered A PLACE CALLED Gush Chalav. It was in a state of destruction. They sat adjacent to the cemetery. Rabbi Yesa had in his possession one portion of a ripped scroll of Torah, MEANING HE HAD IN HIS HAND A PORTION OF A RIPPED SCROLL OF THE TORAH WITH A COLUMN WITHIN IT. As they were sitting, one grave quivered before them, and cried: Woe, Woe, the world is in distress as the Torah has been exiled here, or maybe the living have come to mock and to shame us with their Torah. Rabbi Chizkiyah and Rabbi Yesa quivered.

269. Rabbi Chizkiyah said TO THE GRAVE: Who are you? He answered: I am dead. I was just awakened for the sake of the Torah scroll. Once the world was in distress and the living came here with a Torah scroll to awaken us. My associates and I hurried to the slumberers at Hebron and, when they joined the spirits of the righteous in the Garden of Eden, it was found that the Torah scroll brought before us by the living was unfit. They were false to the name of the King, because an extra Vav was found in the Torah in the verse, "Whatever parts the hoof, and is clovenfooted" (Vayikra 11:3), WHICH WAS SPELLED WITH A REDUNDANT VAV. They said that since they were false to the name of the King, AS THE TORAH IS THE NAME OF THE KING, they would not return to them TO LET THEM KNOW IF THEIR PRAYER WAS ACCEPTED. They then dismissed me and my associates from the Yeshivah.

270. Until one elder man who was among them went and brought the Torah scroll of Rav Hamnuna Saba (the elder). Then the son of Rabbi Shimon, Rabbi Elazar, who was buried with us, was awakened. He went and prayed in the Garden of Eden for them and the world was healed. Then they allowed us TO RETURN TO THE YESHIVAH. From the time they took Rabbi Elazar from this cemetery IN GUSH CHALAV and placed him near his father IN MERON, there is no one who will awaken to rise before the slumberers of Hebron, for we are afraid to do so since the day when they dismissed me and my friends FROM THE YESHIVAH. Now, you have come to us with your Torah scroll. Therefore, I am shaken up as I say: Who will hasten to notify these genuine righteous men slumbering in Hebron. Rabbi Yesa slipped away AND WENT OFF with that remnant of the Torah scroll. Rabbi Chizkiyah said: Heaven forbid, the world is not in distress and we did not come for this reason.

271. Rabbi Chizkiyah and Rabbi Yesa left. They said surely when there are no righteous men in the world, the world will survive only by the merits of the deceased. Rabbi Yesa said: When the world needs rain, why do people go to the deceased TO PRAY? Does it not say about "one who inquires of the dead" that it is prohibited? He replied: You have not perceived the wing of the bird in Eden, REFERRING TO THE SECRET OF BINAH, MEANING YOU HAVE NOT ATTAINED THE LEVEL OF BINAH, SINCE THE VERSE "one who inquires of the dead" literally means the dead, denoting the world's evildoers from the idolatrous nations that are always dead, AS THE WICKED EVEN DURING THEIR LIFETIME ARE CALLED DEAD. But about Yisrael, who are truly righteous, Solomon said, "So I praised the dead that are already dead" (Kohelet 4:2), those that have already died at a different time, MEANING THEY GAVE THEMSELVES FOR THE TORAH, but not this time. They have already died, and now they are alive.

275. Rabbi Elazar said: Regarding that which the friends have said, it is forbidden to exile a Torah scroll even to be taken from one synagogue to another and certainly into the street. If so, why DO WE TAKE IT OUT into the street? Rabbi Yehuda replied: So it will awaken them to seek mercy for the world. Rabbi Aba said that when the Shechinah went into exile, it also moved from place to place until She said, "Oh, that I were in the wilderness, in a lodging place of wayfaring men..." (Yirmeyah 9:1). Here too, at first the Torah is exiled from one synagogue to another and later into the street. Afterwards it is "in the wilderness, in a lodging place of wayfaring men." Rabbi Yehuda said: The Babylonians are reverent and do not pass the Torah scroll even from synagogue to synagogue and certainly not there, INTO THE STREET.

276. We have learned that Rabbi Shimon said to the friends: In my day, there will not be a need for mankind to do this, TO BRING OUT A TORAH SCROLL INTO THE STREET. Rabbi Yosi said to him: The righteous shield the world during their lifetime and even more so after their death, as it is written, "For I will defend this city to save it for My own sake, and for the sake of David My servant" (Yeshayah 37:35). Yet during the lifetime OF DAVID, it was not expressed. Rabbi Yehuda said, Why is this verse different, saying, "For My own sake, and for the sake of David My servant," giving the two equal importance? HE ANSWERS: The reason is that David merited to be joined to the holy Chariot of the Patriarchs, AS HE IS FOURTH TO THEM, THE SECRET OF MALCHUT. For this reason, everything is one. Blessed is He forever and ever.

277. "After the doings of the land of Egypt, in which you dwelt, shall you not do" (Vayikra 18:3). Rabbi Yitzchak opened the discussion saying, "That men may declare the name of Hashem in Zion, and His praise in Jerusalem" (Tehilim 102:22). From there, we learned that the Holy Name is both concealed and revealed. THE CONCEALED IS YUD HEI VAV HEI AND THE REVEALED IS ADONAI. The Torah, which is the Holy Name on high OF ZEIR ANPIN, is concealed and revealed. Every verse in the Torah, every portion of Torah is concealed and revealed, MEANING THERE IS A LITERAL EXPLANATION AND ITS MYSTERY.

278. We have learned that Rabbi Yehuda said: From the boldness of one righteous woman, many good things came to the world. Who is She? It is Tamar, as it is written, "And sat by the entrance of Enayim (lit. 'eyes')" (Beresheet 38:14). Rabbi Aba said: This portion proves TO US that Torah is both concealed and revealed, AND IT CONTAINS REVEALED MATTERS AND HIDDEN. I have looked through the entire Torah and I have not found anywhere a place called the entrance of eyes. This is because it is all concealed, mysteries among mysteries.

288. Rabbi Aba said: This portion is tied to esoteric wisdom of the Torah. It is all concealed yet revealed, MEANING THERE IS IN IT ESOTERIC AND LITERAL EXPLANATIONS. The entire Torah is similar this way, IN HIDDEN SUBLIME MEANINGS AND THE LITERAL EXPLANATIONS. There is not a matter of Torah in which the Holy subliminal Name is not impressed, which is both concealed and revealed. The concealed matters of Torah are bequeathed to the highly saintly ones and THE REVEALED MATTERS are revealed to the rest of the people. In relation to this, it is written, "That men may declare the name of Hashem in Zion, and His praise in Jerusalem" (Tehilim 102:22). "In Zion" refers to the Temple, where it is permitted to pronounce the Holy Name, YUD HEI VAV HEI, in the proper fashion. However, outside THE TEMPLE, only the appelation can be mentioned, NAMELY ADONAI, BUT NOT THE WAY IT IS WRITTEN. Everything is concealed and yet revealed, AS THE NAME, YUD HEI VAV HEI, WHICH ONE IS FORBIDDEN TO MENTION, IS CONCEALED, BUT THE NAME ADONAI WHICH WE MENTION IS REVEALED. ALL MATTERS ARE IN THIS WAY. We have learned that anyone who deducts one letter from the Torah or adds one letter is like one who is false to the supernal Holy Name of the King.

295. "You shall do My Judgments, and keep My ordinances, to walk in them..." (Vayikra 18:4). Rabbi Aba said: Fortunate is the lot of Yisrael that the Holy One, blessed be He, desires them above all the idolatrous nations. As a result of His love for them, He gave them truthful statutes, planted with them the Tree of Life, ZEIR ANPIN, and caused the Shechinah to dwell in their midst. What is the reason? It is because Yisrael are marked with the holy impression in their flesh and so are recognized as His and members of His temple.

296. Because of this, all those that are not marked in their flesh with the holy impression, MEANING THEY ARE NOT CIRCUMCISED, are not His people. They are not OF THE HOLY ONE, BLESSED BE HE. It is apparent that they stem from the direction of impurity and it is prohibited to fraternize with them and speak with them regarding matters of the Holy One, blessed be He. It is prohibited to relate words of Torah to them, as the entire Torah is the name of the Holy One, blessed be He. Every letter of the Torah is connected with the Holy Name; THEREFORE, ANYONE whose flesh is not marked with the holy impression must not be informed of Torah words, and one must not study with him.

297. Rabbi Shimon opened the discussion saying, "This is the ordinance of the Pesach: no stranger shall eat of it" (Shemot 12:43). It is also written, "But every man's servant..." (Ibid. 44) and "a foreign and a hired servant shall not eat of it" (Ibid. 45). If something like eating the pascal lamb is forbidden to the uncircumcised just because it hints at a holy matter - MEANING BECAUSE "HASHEM WILL PASS OVER THE DOOR..." (IBID. 23) - then how much more should the Torah, which is the Holy of Holies, the sublime name of the Holy One, blessed be He, be forbidden to them.

298. Rabbi Elazar asked of Rabbi Shimon his father: We learned that it is prohibited to teach Torah to idolaters and very beautifully did the Babylonian scholars explain that which is written, "He has not dealt so with any other nation" (Tehilim 147:20). But ONE COULD ASK since it is written, "He declares His word to Jacob" (Ibid. 19), so why write again, "His statutes and His Judgments (lit. 'justices') to Yisrael?" IT IS A REDUNDANT EXPRESSION. He replied: Elazar. Come and see how fortunate are Yisrael within whom this supernal portion was planted by the Holy One, blessed be He, as it is written, "For I give you a good doctrine" (Mishlei 4:2) - to you and not to the idolatrous nations.

299. Because she is supernal, precious and hidden, His very name in the entire Torah is both concealed and revealed, AS IT CONTAINS THE ESOTERIC AND LITERAL MEANING in the secret of His name. Hence, Yisrael find themselves on two levels, MEANING concealed and revealed, as we learned there are three levels intertwined with each other, MEANING the Holy One, blessed be He, the Torah and Yisrael. Each OF THEM has one level above another, MEANING a hidden and a revealed one. As the Holy One, blessed be He, is a level upon level, concealed and revealed, the Torah is also concealed and revealing. Yisrael too is a level upon a level. This is what is written, "He declares His word to Jacob, His statutes and His Judgments (lit. 'justices') to Yisrael." Here are two levels, Jacob and Yisrael, one revealing, THE LEVEL OF JACOB, and one concealed, THE LEVEL OF YISRAEL.

300. HE QUESTIONS: What does the verse mean IN THE WORDS, "HIS STATUTES AND HIS JUDGMENTS (LIT. 'JUSTICES') TO YISRAEL?" HE ANSWERED: everyone who is circumcised and marked with the Holy Name is passed on with the revealed words of the Torah. He is informed generally of basic matters in brief, and has placed upon him the very strict CARE of the commandments of the Torah, and not more until he is elevated to another level. This is what the verse says, "He declares His word to Jacob," but "His statutes and His Judgments (lit. 'justices') to Yisrael" is a higher level, as it is written, "Your name shall not be called any more Jacob..." (Beresheet 35:10). THUS, ISRAEL IS MORE ESTEEMED THAN JACOB. THEREFORE, it is written, "His statutes and His Judgments (lit. 'justices') to Israel." These are the secrets of the Torah, the statutes of the Torah and the hidden parts of the Torah, which are not revealed except to one who finds himself to be on a more lofty level, as is proper.

301. If it is so to Yisrael, THAT TORAH IS NOT TO BE REVEALED BUT TO ONE WHO IS IN THE UPPER LEVEL, it is all the more so with the idolatrous nations. If one gives to all those who are uncircumcised even a single letter of the Torah, it is considered as if he devastated the world and was false to the name of the Holy One, blessed be He. It is all dependent upon this, CIRCUMCISION. One is bound to the other, TORAH IS CONNECTED TO CIRCUMCISION, as it is written, "If My covenant be not day and night, it were as if I had not appointed the ordinances of heaven and earth" (Yirmeyah 33:25).

302. Come and see: It is written, "And this is the Torah which Moses set before the children of Yisrael" (Devarim 4:44). "Before the children of Yisrael" he set it, but not before the other nations, so for this reason, speak to the children of Yisrael. "You shall say to the children of Yisrael" (Vayikra 20:2), and it is so in all places, ONLY TO YISRAEL. May they rest, the fathers of the world, Hillel and Shamai, who spoke so to Onkelos, but they did not reveal Torah topics to him until he was circumcised.

303. Come and see: The first subject of the Torah we give to children is the Alphabet. This is a matter that mankind cannot comprehend, nor can it rise in their minds, not to mention saying it with their mouths. Even supernal angels and the most sublime cannot comprehend it, as these matters are the mysteries of the Holy Name. There are 14,050,000 worlds dependent upon the stroke of the Aleph א, MEANING THE STROKE OF THE UPPER YUD OF THE ALEPH, and 72 holy names are engraved in the impressed letters in them. The high and low beings; heaven, earth and the seat of glory of the King - are hanging from one side to the other side, MEANING FROM THE UPPER STROKE TO THE LOWER STROKE of the expansion of the Aleph. They sustain all the worlds and are the supports of the upper and lower beings within the secret of wisdom.

305. For this reason, the Torah, THE SECRET OF ZEIR ANPIN, is the sustenance of everything and the Faith of all to bind the bond of Faith, NAMELY MALCHUT, one with another properly. He who is circumcised is bound with that bond of Faith, but he who is not circumcised is not bound with it, as it is written, "No stranger shall eat of the holy thing" (Vayikra 22:10) and "for no uncircumcised man shall eat of it" (Shemot 12:48). The spirit of defilement is stirred up from him and it comes to intermingle with holiness. Blessed is the Merciful One who set apart His children, Yisrael, who are marked with the holy impression, from them and their filth. About them, it is written, "And I had planted you a noble vine, an entirely right seed" (Yirmeyah 2:21). For this reason, IT IS WRITTEN, "You will show truth to Jacob" (Michah 7:20) and to no one else, a true Torah to a true seed. Rabbi Elazar approached and kissed him on his hands.

307. We have learned that the Torah is called "covenant." The Holy One, blessed be He, is called covenant and this holy mark, MEANING CIRCUMCISION, is called "covenant." So they are all intertwined and not apart one from another. Rabbi Yesa said to him that Torah and Yisrael ARE CALLED COVENANT, and that is fine. But how do we know that the Holy One, blessed be He, is called covenant? He replied: Because it is written, "And He remembered for them His covenant" (Tehilim 106:45) and it is well known THAT THE SECRET OF IT IS YESOD, as we have learned.

308. "And keep My ordinances" (Vayikra 18:4): "My ordinances" are the customs of the King, NAMELY ZEIR ANPIN. "My Judgments (lit. 'justices)" (Ibid.) are the decrees of the Torah. Rabbi Yehuda said: All these customs stem from the place called righteousness, DENOTING MALCHUT. They are called "My ordinances" and are Royal decrees. Wherever something is called Justice, it refers to Royal Laws of the Holy King, the Holy One, blessed be He, the King to whom all peace is His, being the Holy King in a place where two portions are held one with another, MEANING Judgment and Mercy. Therefore, it is written, "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15) and they are Judgment and Mercy. For this reason, THEY ARE ordinance and Judgment. Of this, it is written, "His statutes and His Judgments (lit. 'justices') to Yisrael" (Tehilim 147:19) to Yisrael, but not to any other nation.

309. It is later written, "He has not dealt so with any other nation" (Ibid. 20). We have learned that even though he was circumcised, if he does not perform the commandments of the Torah he is to be considered an idolater throughout. It is thus forbidden to teach him the words of the Torah. We have learned that "you will make Me an altar of stone" (Shemot 20:22). This, CIRCUMCISION, is considered literally an altar of stone, MEANING IT SOFTENS HIS STONE HEART, but for he WHO IS CIRCUMCISED YET DOES NOT OBSERVE THE COMMANDMENTS OF THE TORAH, the hardness of his heart remains as is and the filth does not cease from him. For this reason, the circumcision did not succeed nor did it help him. Therefore, it is written, "For if you lift up your tool upon it, you have defiled it" (Ibid.). THIS MEANS THAT EVEN THOUGH YOU RAISED YOUR SWORD UPON IT, MEANING IF ONE IS CIRCUMCISED, YET DOES NOT OBSERVE THE COMMANDMENTS, "YOU HAVE DEFILED IT" - THE CIRCUMCISION BECOMES DEFILED AND IS TO NO AVAIL. THUS, IT IS PROHIBITED TO TEACH HIM TORAH.

310. For this reason, "He has not dealt so with any other nation." "NATION," is unspecified, INCLUDING ALSO HIM THAT IS CIRCUMCISED YET DOES NOT PERFORM THE PRECEPTS. "And as for His ordinances they have not known them" forever and ever. Another interpretation, MEANING ACCORDING TO THE LITERAL MEANING OF THE TORAH AND THE PRECEPTS, we do not hand to them, and surely not the esoteric explanations of Torah and the ordinances of Torah. It is written, "For Hashem's portion is His people; Jacob is the lot of His inheritance" (Devarim 32:9) and "Happy is that people, that is in such a case: happy is that people, whose Elohim is Hashem" (Tehilim 144:15).

322. It is so with the Holy One, blessed be He, and the Congregation of Yisrael. As long as Yisrael obey the will of the Holy One, blessed be He, He installs His residence with the Congregation of Yisrael. When Yisrael disobey His will, the Holy One, blessed be He, no longer places His residence with the Congregation of Yisrael. Why? It is because Yisrael are firstborn of the Holy One, blessed be He, as it is written, "Yisrael is My son, My firstborn" (Shemot 4:22). The Congregation of Yisrael is the mother of Yisrael, as it is written, "And do not forsake the Torah of your mother" (Mishlei 1:8).

336. "The nakedness of your father's wife shall you not uncover" (Vayikra 18:8). HE QUESTIONS: Who is your father's wife? Rabbi Shimon said: We learned that all the words of the Torah are concealed yet revealed, just as the Holy Name is concealed yet revealed. IT IS WRITTEN YUD HEI VAV HEI AND READ ADONAI. The Torah, which is the Holy Name, is also concealed and revealed. Here IN THIS VERSE, all is openly manifest, MEANING ACCORDING TO THE LITERAL MEANING THE VERSE IS SPEAKING ABOUT THE WIFE OF THE FATHER. BUT THERE IS IN IT concealed knowledge, as we have established.

341. Therefore, "shall your camp be holy" (Ibid.). One must SEE that he does not become defiled through his sins and through transgressing the words of Torah. If he does so, they defile him, as it is written, "That you should be defiled (Heb. venitmetem) by them" (Vayikra 11:43). The word "Venitmetem" is written without Aleph, POINTING TO AN EXTRA MEASURE OF DEFILEMENT. We have learned that there are 248 limbs in the body and all become defiled when one becomes defiled, meaning as soon as he wants to become defiled, it IMMEDIATELY ACQUIRES DEFILEMENT. "Therefore shall your camp be holy." What is meant by "your camp?" This refers to the limbs of the body. "That He see no unclean (lit. 'nakedness of') thing in you" (Devarim 23:15). What is a "nakedness of thing?" This is an allusion THAT YOU MUST NOT BRING a strange nakedness to come to this thing, FOR IT IS STRANGE TO MALCHUT CALLED 'THING,' as we have established. If YOU DO so, He will surely "turn away from you" (Ibid.). Therefore "your father's wife shall you not uncover" (Vayikra 18:8). What is the reason? It is because it is written, "It is your father's nakedness" (Ibid.), as we have established.

343. Rabbi Aba was going to Cappadocia with Rabbi Yosi. As they were going, they saw a man approaching there who had a mark on his face. Rabbi Aba said: Let us leave this road as this man's face testifies that he transgressed the rules of incest in the Torah. Therefore, his face is marked. Rabbi Yosi replied: If he had this mark since childhood, what incest would be then with him? He replied: I see his face testifying that he transgressed on a sexual misconduct mentioned in the Torah.

346. Rabbi Aba said: Surely your Master wished to remove THE MARK from you, as you were in a state of repentance. He said to him: I vow from this day ONWARD to toil in Torah day and night. He said to him: What is your name? He replied: Elazar. He responded: El Azar, (lit. 'God helped'), surely the name has some bearing, as your Elohim helped you and was with you. Rabbi Aba sent him off and blessed him.

347. Another time, Rabbi Aba went to Rabbi Shimon. He entered his city and found THAT VERY SAME PERSON WHO PREVIOUSLY HAD THE MARK sitting and lecturing, "A brutish man does not know; nor does a fool understand this" (Tehilim 92:7). "A brutish man does not know..." Look how foolish people are, for they do not pay attention, know, nor examine in order to know the ways of the Holy One, blessed be He, for what purpose they are in the world. What blocks them from perceiving their own stupidity? It must be due to their not toiling in the Torah, for if these people would toil in Torah, they would comprehend the ways of the Holy One, blessed be He.

348. "Nor does a fool understand this (Heb. zot)," MEANING they do not look into nor know the practices of "zot," MEANING MALCHUT REFERRED TO AS ZOT, in the world. Even though THE HOLY ONE, BLESSED BE HE, judges the world with His Judgments and PEOPLE see the Judgments of Zot, they come upon the righteous people and do not affect the guilty evildoers who transgress the words of Torah, as it is written, "When the wicked spring like grass..." (Ibid. 8). They inherit this world in all aspects and harsh penalties do not affect them, YET PEOPLE DO NOT KNOW WHY. Unless King David revealed this at the end of the verse, they would not know, as it is said, "That they shall be destroyed forever" (Ibid). HE PAYS THEM REWARD FOR THEIR GOOD DEEDS IN THIS WORLD in order to obliterate them from the World to Come. They will be THERE dust under the feet of the righteous, as it is written, "And you shall tread down the wicked; for they shall be ashes under the soles of your feet" (Malachi 3:21).

349. Furthermore, He began to say, "And my leanness rising up against me bears witness to my face" (Iyov 16:8). HE QUESTIONS: What is the verse speaking about? HE ANSWERS: Fortunate is the man who toils in Torah in order to recognize the ways of the Holy One, blessed be He, for whoever toils in the Torah, it is as if he deals in His actual Name. Just as the Name of the Holy One, blessed be He, creates laws IN THE WORLD, so does the Torah. Come and see: One who infringes with matters of Torah, the Torah rises and then descends to make impressions on the face of that person in order that those on high and those below see him. All send their curses upon his head, AND THIS IS THE ESSENCE OF THE VERSE, "AND MY LEANNESS RISING UP AGAINST ME BEARS WITNESS TO MY FACE," MEANING THE MARKS THE TORAH MADE IN HIS FACE.

351. We have learned that the righteous who toils in Torah day and night, the Holy One, blessed be He, draws upon him a thread of grace, which is marked on his face. From that mark, both those on high and those below have fear. Likewise, whoever violates the words of Torah, a spirit of defilement is drawn upon him, which is marked on his face and causes those high and low to flee from before him. They all proclaim: Leave the vicinity of he, who violated the Torah and the commandments of his Master. Woe to him and to his soul, and this person draws the spirit of defilement that is with him and transmits it to his son. In such a man the Holy One, blessed be He has no part, and He spares him in order to destroy him in the World to Come.

354. Now that I have merited Torah, I have been rushed up again about that matter. From the day Rabbi Samlai departed from here, there was no one who could shed light on Torah as he. I fear to state words of Torah that I have not learned. The thing THAT MAN TOLD ME, I have realized it to be a matter of wisdom, but I do not understand it. He replied: It surely is a matter of wisdom, being a supernal hint above and below.

363. For this reason, the Torah warns people, "You shall therefore sanctify yourselves, and you shall be holy" (Vayikra 11:44). Surely, if a man is holy, he need not fear LILIT. Then the Holy One, blessed be He, designates these three holy angels which we spoke about, and they guard that child, so she cannot harm him. This is the meaning of the verse, "No evil shall befall you, nor shall any come near your dwelling" (Tehilim 91:10). For what reason is it that "no evil shall befall you?" "For He shall give His angels charge over you" (Ibid. 11) and, "Because he has set his delight upon Me, therefore will I deliver him" (Ibid. 14).

368. Woe to those people who are all obtuse and blind and neither know, listen nor pay attention to the reason they are in the world. Advice and cure are before them, but they do not see, for people cannot be saved, except with the guidance of Torah, as it is written, "If there be among you any man, that is not clean by reason of uncleanness that chances by night" (Devarim 23:11). "That is not clean" is exact, MEANING THAT HIS BIRTH WAS COME THROUGH THE SPIRIT OF DEFILEMENT, AS MENTIONED. "Uncleanness that chances by night" exactly, MEANING AT SLEEP WHEN DREAMING. We have already established these matters with the counsel of the holy Torah, as it is written in the Torah, "You shall therefore sanctify yourselves, and you shall be holy, for I am Hashem your Elohim" (Vayikra 20:7); THEN NO EVIL WILL BEFALL YOU.

383. Rabbi Chizkiyah said: All is according to the supernal secret to show that one who causes a defect below causes a defect above. "You shall not uncover the nakedness of your daughter in law" (Vayikra 18:15): We have learned that the marital visits of the scholars are on Shabbatot, as they know the secret of the matter. They will meditate with their hearts with a complete wish, and the offspring they produce are called children of the King. If these cause a flaw down below, it is as if they cause harm to the bride on high, NAMELY MALCHUT. Then we find written, "You shall not uncover the nakedness of your daughter in law (Heb. kalah, also: 'bride')." This EXPLANATION is for those who comprehend Torah ways. For the rest of the people, THE EXPLANATION IS the revealed one, MEANING literally your actual daughter-in-law, THE WIFE OF HIS SON. Because of this sin, the Shechinah departs from them, NAMELY, HE ALSO HINTS THAT THE BRIDE ON HIGH DEPARTS BECAUSE OF THIS DEFECT BELOW.

389. Rabbi Shimon said to Rabbi Elazar: Come and see that these 22 letters engraved in the Torah are all explained in the ten sayings, THE TEN SFIROT - KETER, CHOCHMAH, BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. Each and every saying of these ten, the Sfirot of the King, are engraved by certain letters, IN AS MUCH AS THE LETTERS ARE THE SECRET OF THE VESSELS OF THE SFIROT AND EACH SFIRAH HAS ITS OWN SPECIAL VESSELS. For this reason, the Holy Name, YUD HEI VAV HEI, is enveloped with other letters, MEANING WITH ADONAI, AS THE VESSELS OF ZEIR ANPIN, THE SECRET OF YUD HEI VAV HEI, ARE CLOTHED AND ENVELOPED WITH THE VESSELS OF MALCHUT, THE SECRET OF ADONAI. Each saying lends letters to the saying above it, as one is included in the other. Therefore, we pronounce the Holy Name YUD HEI VAV HEI with the other letters OF ADONAI, as they are covered AND DRESSED one with the other until they are connected together.

394. We have learned the last statement of the Ten Commandments of the Torah, reads, "You shall not covet your neighbor's wife" (Shemot 20:14), as this generally represents the whole of them. He who covets another woman is considered transgressing the entire Torah. However, nothing stands before repentance, all the more so if he is willing to accept upon himself his penalty like King David. Rabbi Yosi said: We have learned that repentance does much good to whoever has sinned and then parted from the sin. If he does not PART FROM IT, repentance does not help and is to no avail. HE QUESTIONS: How was it that David did not part from Batsheba afterwards? He replied: Batsheba was his. He took what was his, as her husband had died.

400. We have learned Rabbi Shimon said that if people would look at what is written in the Torah, they would not come to anger their Master. We have learned when harsh Judgments are stirred to descend to the world, IT IS then WRITTEN, "To a woman in the impurity of her menstrual flow..." (Vayikra 18:19). About this, it is written, "The secret of Hashem is with them that fear Him" (Tehilim 25:14). We have learned this in the Holy gathering and here I wish to reveal this secret. Here it is proper to do, MEANING HERE IS THE PLACE TO REVEAL IT.

407. Happy is the generation that Rabbi Shimon dwells therein. Happy is his lot among the higher and lower beings. Regarding him, it is written, "Happy are you, O land, when your king is free" (Kohelet 10:17). What is meant by "free?" His head stands straight and he states matters without fear, as one who is free. He says what he wants and fears not. Who is "your king?" This refers to Rabbi Shimon bar Yochai, master of Torah, master of wisdom. When Rabbi Aba and the sages would see Rabbi Shimon, they would run after him saying, "They shall walk after Hashem, who shall roar like a lion" (Hoshea 11:10).

410. We have learned that it is written, "This is the burnt offering of every Shabbat, beside (lit. 'over') the continual burnt offering" (Bemidbar 28:10), MEANING one needs to aim his heart much higher this day than other days. Therefore, "over the continual burnt offering" is to be understood literally, AS "OVER" IS TO BE EXPLAINED ABOVE THE CONTINUAL OFFERING. We have learned that it is written concerning Hannah, "And prayed to (lit. 'over') Hashem" (I Shmuel 1:10). "Over" literally, MEANING ABOVE HASHEM, ZEIR ANPIN, as children are dependent on the holy Mazal, THE BEARD OF ARICH ANPIN. We have established this TO BE HIGHER THAN ZEIR ANPIN. Not a single thing in the Torah, or small letter in the Torah, does not hint at the supernal wisdom. Mounds and mounds (Heb. tilim) of supernal wisdom depend upon it. This is the meaning of, "His locks (Heb. taltalim) are wavy" (Shir Hashirim 5:11), as we have already learned.