NOW JETHRO,THE PRIEST OF MIDIAN, MOSES’ FATHER-IN-LAW, HEARD OF ALL THAT GOD HAD DONE FOR MOSES AND FOR ISRAEL. R. Hezekiah opened here with a discourse on the verse: And Aaron lifted up his hand1So the k’tib.toward the people and blessed them (Lev. 9, 22). ‘The use of the word “hand” here’, he said, ‘in the singular indicates that he meant to lift up his right hand above his left; and this for a certain esoteric reason.
We find, namely, in the book of King Solomon, that he who lifts up his hand towards heaven without any devotional intention to utter prayer or blessing will be cursed by ten celestial powers, the “ten potentates which are found in the city” (Eccl. 7, 19), namely, the ten supernal beings who are appointed over the “spreading of hands”, to receive the blessings or prayers offered therewith, and to endow them with a power through which the holy name1Adonai. is glorified and blessed from below. And when, through the “spreading of hands”, the name is blessed from below, it receives blessings from above also, and is thus glorified from all sides.
Therefore when man lifts up his hand to heaven, he must be careful that his intention should be to pray or bless or supplicate, for if he lifts them idly,1i.e. for cursing. those powers that brood over the “spreading of hands” will curse him with two hundred and forty-eight curses. Of such a one it is written: “As he loved cursing, so let it come unto him” (Ps. 109, 17).
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וּכְדֵין, רוּחַ מִסְאֲבָא שַׁרְיָא עַל אִינּוּן יְדִין, דְּאִיהוּ אָרְחֵיהּ לְמִשְׁרֵי עַל אֲתָר רֵיקָנַיָּא, וּבִרְכָּתָא לָא שַׁרְיָא בַּאֲתָר רֵיקָנַיָּא. וְעַל דָּא (נ"א דמברך ליה ואי אינון מתערין לגבי ההוא פרישו דידין ואיהו למגנא אינון לטיין ליה במאתן וארבעין ותמנייא לווטין וכדין רוח מסאבא שרייא על אינון ידין דאיהו ארחיה למשרזי על אתר ריקנייא בגין כך יסתמר בר נש בשעתא דארים ידוי לעילא למהוי בצלו או בברכאן ובצלותא ולא ירים ידוי למגנא ועל דא) כְּתִיב, (בראשית י״ד:כ״ב) הֲרִימוֹתִי יָדִי אֶל ה' אֵל עֶלְיוֹן, דְּמִתַּרְגְּמִינָן בְּצַלּוּ.
Moreover, the spirit of impurity rests on such hands, for it is wont to hover over an empty spot, and blessing does not rest there. Thus the hand must be lifted up to heaven only as an expression of prayer or of blessing.
Indeed, this “spreading of hands” has a profound symbolical significance. When a man spreads out his hands and lifts them up in prayer and supplication, he may be said to glorify the Holy One in various ways. He symbolically1Because the pair of hands contain ten fingers. the ten Words (Sefiroth), thereby unifying the whole and duly blessing the Holy Name. He also, as it were, unites the inner Chariots and the outer Chariots, so that the Holy Name may be blessed from all sides, and all become one, both that which is above and that which is below.
The ten powers of which we spake are the lower ten Words (Sefiroth), symbolized by the inscribed letters corresponding to those above, and they have charge, in the first instance, of the raising of the fingers in prayer. And when the whole side of holiness is united above, the “other sides” are subdued, and they also confess and praise the Holy King.
Observe this. In the mystic doctrine of the Holy Name we speak of King and Priest, both above and below. The King above is the mystic Holy of Holies,1Binah. and under him there is a Priest, the mystic Primeval Light, who ministers before him; he is the priest who is called “great” and is stationed at the right hand.
There is a King below, in the likeness of the King above, who is king over all that is below; and under him there is a Priest who ministers to him: this is he whom we call Michael, the High Priest, who is at the right hand. All this constitutes the true object of faith, that of the side of holiness.
On the “other side”, the side which is not holy, there is also a king, the one who is called “an old king and a fool” (Eccl. 4, 13), and the priest, who is under him and ministers to him, is On (=aven, nothingness, idolatry); he is alluded to in the verse: “And Ephraim said, Yet I am become rich, I have found me out power”, namely, the celestial unholy power which presided over the act of idolatry committted by Jeroboam (I Kings 12, 28), without which he would not have been able to succeed.
Now, when this king and this priest of the “other side” are subdued, and their power broken, all the “other sides” follow suit, and are also subdued and broken, and acknowledge the sovereignty of the Holy One, and in this way He alone rules above and below, as it is written: “And the Lord alone will be exalted in that day” (Isa. 2, 11).
In just the same way God broke here on earth the power of an “old and foolish king”, namely Pharaoh, who, when Moses said to him, “The God of the Hebrews hath met with us”, replied, “I know not the Lord,” but when the Holy One, desiring that His Name should be glorified on earth as it is in heaven, punished him and his people, he came and acknowledged the Holy One.
Subsequently his priest also, namely Jethro, the priest of On, i.e. idolatry, was also humbled, so that he came and acknowledged the Holy One, saying: “Blessed be the Lord, who hath delivered you…. Now I know that the Lord is greater than all the gods…” (Ex. 18, 10, 11).
So when that king and that priest acknowledged the Holy One, blessed be He, and were humbled before Him, He was exalted above and below, and then, and then only did He give forth the Torah, as undisputed sovereign over all.’
R. Eleazar meditated on the words of the Psalm: “God be merciful unto us” (Ps. LXVII). Said he:1There appears to be a lacuna here in the text. ‘King David rose and praised and thanked the Holy King. He was studying the Torah at the moment when the north wind rose and touched the strings of his harp, so that it made music. Now, what was the song of the harp? See now.
When the Holy One moves towards the chariots and the hosts to give nourishment to all those supernal beings-as it is written, “She (the Shekinah) riseth while it is yet night and giveth food to her household and a portion to her maidens” (Prov. 31, 15)- all are filled with joy and song. They begin their hymning with the words: “God be merciful unto us and bless us, and cause His face to shine upon us”; and the north wind, when it awakens and breathes upon the world, sings: “That thy way may be known upon earth, thy salvation among all nations”; and the harp, when it is played upon by that wind, sings: “Let all peoples praise Thee, O God; let all the peoples praise Thee.” As for David, when he was awakened and the Holy Spirit moved him, he sang: “Then shall the earth yield her increase, and God, even our God, shall bless us; God shall bless us, and all the ends of the earth shall fear him.” This he sang so as to draw down the goodness of the Holy One from above to the earth below. Later David arranged all these songs into one psalm. The song of the harp (“Let all peoples praise thee”) signifies that when the heathen nations acknowledge the Holy One, His glory is consummated above and below.’
When Pharaoh acknowledged Him by saying: “The Lord is the righteous” (Ex. 9, 27), all other kings had to follow suit: “Then the dukes of Edom were terrified” (Ibid. 16, 15); for Pharaoh was then the overlord of the whole world.
Then came Jethro, that great and supreme priest of the whole pagan world, and confessed his faith in the Holy One, saying, “Now I know that the Lord is greater than all the gods”; then the Holy One was exalted in His glory above and below, and then it was that he gave the Torah in the completeness of his dominion.’
Said R. Simeon to R. Eleazar, his son: ‘Concerning this, it is written: “Let all peoples praise thee, O Lord; let all peoples praise thee.” Then R. Eleazar came and kissed his hand. But R. Abba wept and said: ‘A father pitieth his children. Who will pity R. Eleazar and bring his words to completion except he have the Master’s pity? How happy can we consider ourselves that we were privileged to hear these words so that we shall not be ashamed of our ignorance in the world to come! ‘
R. Abba continued: ‘It does not say that Jethro was a priest of On, but of Midian.’ R. Simeon replied: ‘It is all one; at first the father-in-law of Joseph was called a “priest of On”, and then “the father- in- law of Moses” was called a “priest of Midian”, and both have the same symbolism, for both Moses and Joseph were in that grade symbolized by the two Van’s that are one.’
Then R. Abba put his hands on his head, wept again, and said: ‘The light of the Torah now reaches the highest throne in heaven. But who will light the lamp of the Torah when the Master shall have passed away? Woe to the world which will be orphaned without thee. However, the words of the Master will shine in the world until King Messiah appears, when ” the earth shall be full of the knowledge of the Lord as the waters cover the sea” (Isa. 11, 9).’
NOW JETHRO HEARD OF ALL THAT GOD (El0him) HAD DONE FOR MOSES AND FOR ISRAEL, HIS PEOPLE, AND THAT THE LORD (TETRAGRAMMATON) HAD BROUGHT ISRAEL OUT OF EGYPT. Said R. Hiya: ‘We note that there is a transition in this verse from the name Elohim to the name TETRAGRAMMATON. There is an inner reason for this. The first name indicates the Shekinah who protected Israel in exile, always being present with them and with Moses; and the second name signifies the supreme emanation which brought them out from Egypt, and is symbolically known as “Jubilee”.
According to another interpretation, “What God had done for Moses” refers to the time when he was thrown into the Nile and when he was saved from Pharaoh’s sword, and “for Israel his people” to the time when “He heard the groaning”.’
R. Jose here quoted the verse: “He sent redemption unto his people; he hath commanded his covenant for ever; holy and awful is his name” (Ps. 111, 9). He pointed out that this and the following verse (“The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments; his praise endureth for ever”) each consists of three parts, the first letters of which are in alphabetical order, whilst the rest of the Psalm has but two such parts in each verse. And his explanation was that the last two verses between them complete the alphabet on six sides. The first corresponds to the three redemptions of Israel, apart from the Egyptian (i.e. Babylonian, Syrian, and the future one); the second to the three divisions of Scripture: Torah, Prophets and Sacred Writings.
“He sent redemption unto His people”, namely, when He redeemed Israel from the Egyptian exile; “He hath commanded His covenant for ever”, that is, when Jethro came and the Holy One received him into His Covenant and brought him near to Himself that he might worship Him. Since then all proselytes have been brought to rest under the wings of the Shekinah, and hereby “holy and awful is His Name”, for the Holy Name is hallowed when the “other side” is subdued and broken, as in the case of Jethro.’
NOW JETHRO… HEARD. Was Jethro the only one who heard of all that God had done? Does it not say, “Peoples heard, they were afraid” (Ex. 15, 14)? Indeed, the wholeworld did hear, yet Jethro alone renounced idolatry and accepted the Holy One to worship Him.
Said R. Abba: ‘We have frequently affirmed that whatever the Holy One has made, whether it be above or below, has a purpose: He is truth and His work is truth, and therefore no phenomenon in the world is to be spurned as of no account, since everything is formed according to a divine pattern, and therefore is of some necessity.
Once, for example, R. Eleazar was walking along accompanied by R. Hezekiah, when they came across a snake. R. Hezekiah was about to kill it, but R. Eleazar said: ‘Nay, leave it alone, do not kill it! ‘ Said R. Hezekiah to him: ‘But is it not a noxious creature which kills people?’ To which R. Eleazar replied: ‘It is written :”Doth the serpent bite without enchantment? (lit. whispering)” (Eccl. 10, 11). The serpent does not bite unless it be whispered to from above and commanded to kill some one,
so as to prevent that person from committing some evil; thus the very poison is used by the Holy One in order to perform some miracle. It is, in truth, all in His hands; it is all according to His plan, and if it had no purpose He would not have created it. And if it is wrong to despise anything in this world, how much more sinful must it be to think lightly of any word or act of the Holy One, blessed be He.
It is written: “And God saw everything that He had made, and, behold, it was very good” (Gen. 1, 31). The “living God” (Elohim Hayyim) purposed to give us light and to care for us in His Providence; and in His creation all are united, above and below, the “Right Side” and the “Left Side”, the angel of life and the angel of death: all are part of His plan, and it is “very good”; it is all part of the same mystic doctrine, apprehended by those who contemplate the mystery of wisdom.
It was Jethro who gave Moses sound advice concerning the administration of justice. And in this is contained an allusion to his confessing the Holy One, namely, in his awareness that “judgement is God’s” (Deut. 1, 17), and belongs not to the “other side”, and that law and right were given to Israel and not to any of the heathen nations, as it is written: “He showeth his words unto Jacob, his statutes and his judgements unto Israel. He hath not dealt so with any nation; and as for his judgements, they have not known them” (Ps. 147, 19, 20). So one must beware of despising anyone, since the words of an ordinary person may be of great consequence, as it says of Moses that he “hearkened to the voice of his father-in-law, and did all that he had said (Ex. 18, 24).
R. Eleazar continued: ‘It is written, “Therefore I shall praise thee, O Lord, among the nations, and sing praises unto thy name” (Ps. 18, 50). David said this under the prompting of the Holy Spirit, when he saw that the glory of the Holy One is not exalted and honoured in the world as it should be, unless other nations also contribute. It is true that the Holy One is glorified for Israel’s sake alone; but while Israel are the foundation of the divine light from out of which issues forth light for the whole world, yet when heathen nations come to accept the glory of the Holy One and to worship Him, then the foundation of the light is strengthened, and all its rays are unified, and then the Holy One reigns above and below.
This is exactly what happened when Jethro, the high priest of paganism, was converted to the worship of the true God of Israel: the whole world, hearing of the mighty works of the Holy One, and seeing that the great sage, Jethro, had been drawn to worship the God of Israel,
gave up their idols, realizing their impotence, and in this way the glory of the Holy Name of God was exalted on all sides. For this reason the narrative concerning Jethro has been preserved in the Torah, with Jethro’s name at the head.
Pharaoh had as his counsellors three sages: Jethro, Balaam, and Job. Jethro, as already set forth, was the minister of worship, and there was no celestial Chieftain or star of which he did not know the appropriate cult. Balaam was an arch-sorcerer, in word and act.
Job displayed pre-eminently the sense of religious awe and fear; for in the sphere of supramundane relationships, whether in the region of holiness or of unholiness (“the other side”), man cannot draw down the spirit from above and unite himself with it without a sense of fear and awe, the concentration of heart and mind, and self-effacement.
Without this fear the worshipper, even if he be an idolater, cannot properly link his will to the power above; he will only be able to attain to some small sparks of that power and even these require concentration of will and a sense of fear.
Jethro’s religious activity had to be continuous, and independent of the needs of the worshippers; for, in order that he might be able to use the power when he needed to do so, he had always to be connected with it. Balaam clung to his mediums of sorcery, as we have stated,
and Job, because of that overpowering sense of awe which was in him, when he saw the mighty works of the God of Israel in Egypt, turned to worship Him with the same amount of fear and awe. But Jethro was not converted until later. Only when the Israelites had actually left Egypt, when he realized that all the bonds by which the Egyptian magicians had attempted to retain Israel in their power were futile, and when he saw that the Egyptians themselves had all perished in the Red Sea, only then did he turn to worship the Holy One, blessed be He.
Balaam, again, was not converted at all, for the impurity of the “other side” clung to him. Yet even he saw something of the Divine and the Holy, although from a distance, through the mist of his impurity and attachment to the “other side”. For in the “other side” there is an admixture or outer ring of light which surrounds the darkness, as it is written: “A whirlwind came out of the north, a great cloud… anda brightness was about it” (Ezek. 1, 4).
And he saw this brightness from a distance, but, as it were, through a partition; therefore, although he prophesied, he knew not what he prophesied: he looked at the light with a “closed eye” (Num. 24, 4), for there is no sphere of the “other side” that entirely lacks some streak of light from the side of holiness
as even in a field of straw there are some grains of wheat, save only certain minor powers of special shamelessness and uncleanness. And it is this little spot of light which Balaam saw.
Blessed is Moses who moved in all the supernal holy regions, and who beheld that which it is not given to any other human being to behold. Moreover, as Balaam saw from a distance a small light from within the “other side”, as it were through a partition, so Moses saw through the great light, as through a wall, a streak of darkness at its edge; but even he did not see it always, just as Balaam did not always see the streak of light.
Happy was the lot of the faithful prophet Moses, for what is it that we read concerning him? “And an angel of the Lord appeared unto him in a flame of fire out of the midst of a bush” (Ex. 3, 2). The bush was indeed in that region of holiness and clave to it, for all things cleave to one another, the pure and the impure, there is no purity except through impurity;
a mystery which is expressed in the words: “a clean thing out of an unclean” (Job 14, 4). The brain is contained in a shell, a shell which will not be broken until that time when the dead shall rise again. Then will the shell be broken and the light shine out into the world from the brain, without any covering on it. Blessed are the righteous in this world and in the world to come.’
(שמות י״ח:א׳) וַיִּשְׁמַע יִתְרוֹ כֹּהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר עָשָׂה וְגוֹ'. רַבִּי חִזְקִיָּה (נ"א ר' אלעזר) פָּתַח וְאָמַר, (ויקרא ט׳:כ״ב) וַיִשָּׂא אַהֲרֹן אֶת יָדָו. כְּתִיב יָדוֹ חַד, בְּגִין דְּבָעֵי לְאָרָמָא יְמִינָא עַל שְׂמָאלָא, והָא אוֹקִימְנָא רָזָא.
NOW JETHRO,THE PRIEST OF MIDIAN, MOSES’ FATHER-IN-LAW, HEARD OF ALL THAT GOD HAD DONE FOR MOSES AND FOR ISRAEL. R. Hezekiah opened here with a discourse on the verse: And Aaron lifted up his hand1So the k’tib. toward the people and blessed them (Lev. 9, 22). ‘The use of the word “hand” here’, he said, ‘in the singular indicates that he meant to lift up his right hand above his left; and this for a certain esoteric reason.
אַשְׁכַּחְנָא בְּסִפְרָא דְּשְׁלֹמֹה מַלְכָּא, דְּכָל מַאן דְּאָרִים יְדוֹי לְעֵילָּא, וְלָאו אִינּוּן בִּצְלוֹתִין וּבָעוּתִין, הַאי אִיהוּ בַּר נָשׁ, דְּאִתְלַטְיָיא מֵעֲשָׂרָה שׁוּלְטָנִין מְמָנָן. וְאִינּוּן (קהלת ז׳:י״ט) עֲשָׂרָה שַׁלִּיטִין אֲשֶׁר הָיוּ בָּעִיר. אִלֵּין אִינּוּן עַשְׂרָה דִּי מְמָנָן עַל פְּרִישׂוּ דְּיָדִין לְעֵילָּא לְנַטְלָא הַהוּא צְלוֹתָא, אוֹ הַהִיא בִּרְכָתָא, וְיָהֲבֵי בֵּיהּ חֵילָא, לְאִתְיַקְּרָא שְׁמָא קַדִּישָׁא, וְאִתְבְּרַךְ מִתַּתָּא. כֵּיוָן דְּמִתַתָּא אִתְבְּרַךְ, מֵהַהוּא פְּרִישׂוּ דְּיָדִין לְעֵילָּא, כְּדֵין אִתְבָּרְכָא מֵעֵילָּא, וְאִתְיְקַר מִכָּל סִטְרִין.
We find, namely, in the book of King Solomon, that he who lifts up his hand towards heaven without any devotional intention to utter prayer or blessing will be cursed by ten celestial powers, the “ten potentates which are found in the city” (Eccl. 7, 19), namely, the ten supernal beings who are appointed over the “spreading of hands”, to receive the blessings or prayers offered therewith, and to endow them with a power through which the holy name1Adonai. is glorified and blessed from below. And when, through the “spreading of hands”, the name is blessed from below, it receives blessings from above also, and is thus glorified from all sides.
וְאִלֵּין עֲשָׂרָה מְמָנָן, זְמִינִין לְנַטְלָא מֵאִינּוּן בִּרְכָּאן דִּלְעֵילָּא, וּלְאַרָקָא לְתַתָּא, וּלְבָרְכָא לְהַהוּא דִּמְבָרֵךְ לֵיהּ, דִּכְתִּיב, (במדבר ו׳:כ״ז) וַאֲנִי אֲבָרַכֵם.
And these “ten potentates” will then take of the blessings above, and pour them down upon him who is below.
בְּגִין כָּךְ, יִסְתַּמַּר בַּר נָשׁ, בְּשַׁעֲתָא דְּיָרִים יְדוֹי לְעֵילָּא, לְמֶהוֵי בִּצְלּוֹ, אוֹ בְּבִרְכָּאן אוֹ בְּבָעוּתָא, וְלָא יָרִים יְדוֹי לְמַגָּנָא, בְּגִין דְּאִלֵּין עֲשָׂרָה אִינּוּן זְמִינִין, וּמִתְעָרִין. לְגַבֵּי הַהוּא פְּרִישׂוּ דְּיָדִין, וְאִי הוּא לְמַגָּנָא, אִינּוּן עֲשָׂרָה לַטְיָין לֵיהּ, בְּמָאתָן וְאַרְבְּעִין וּתְמַנְיָא לְוָוטִין. וְהַאי אִיהוּ דִּכְתִּיב בֵּיהּ, (תהילים ק״ט:י״ז) וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ.
Therefore when man lifts up his hand to heaven, he must be careful that his intention should be to pray or bless or supplicate, for if he lifts them idly,1i.e. for cursing. those powers that brood over the “spreading of hands” will curse him with two hundred and forty-eight curses. Of such a one it is written: “As he loved cursing, so let it come unto him” (Ps. 109, 17).
וּכְדֵין, רוּחַ מִסְאֲבָא שַׁרְיָא עַל אִינּוּן יְדִין, דְּאִיהוּ אָרְחֵיהּ לְמִשְׁרֵי עַל אֲתָר רֵיקָנַיָּא, וּבִרְכָּתָא לָא שַׁרְיָא בַּאֲתָר רֵיקָנַיָּא. וְעַל דָּא (נ"א דמברך ליה ואי אינון מתערין לגבי ההוא פרישו דידין ואיהו למגנא אינון לטיין ליה במאתן וארבעין ותמנייא לווטין וכדין רוח מסאבא שרייא על אינון ידין דאיהו ארחיה למשרזי על אתר ריקנייא בגין כך יסתמר בר נש בשעתא דארים ידוי לעילא למהוי בצלו או בברכאן ובצלותא ולא ירים ידוי למגנא ועל דא) כְּתִיב, (בראשית י״ד:כ״ב) הֲרִימוֹתִי יָדִי אֶל ה' אֵל עֶלְיוֹן, דְּמִתַּרְגְּמִינָן בְּצַלּוּ.
Moreover, the spirit of impurity rests on such hands, for it is wont to hover over an empty spot, and blessing does not rest there. Thus the hand must be lifted up to heaven only as an expression of prayer or of blessing.
וּבְהַאי פְּרִישׂוּ דְּיָדִין, אִית רָזִין עִלָּאִין, בְּשַׁעֲתָא דְּאִתְפְּרִישׁוּ, וְאִזְדְּקָפוּ לְעֵילָּא, אוֹקִיר בַּר נָשׁ לְקוּדְשָׁא בְּרִיךְ הוּא, בְּכַמָּה רָזִין עִלָּאִין. אַחְזֵי לְיַחֲדָא רָזָא דְּעֶשֶׂר אֲמִירָן, בְּגִין לְיַחֲדָא כֹּלָּא, וּלְאִתְבָּרְכָא שְׁמָא קַדִּישָׁא כַּדְקָא חֲזִי, (ר"ח א' ב') וְאַחְזֵי לְיַחֲדָא רָזָא דִּרְתִּיכִין פְּנִימָאִין, וּרְתִיכִין דִּלְבַר, בְּגִין דְּיִתְבָּרֵךְ שְׁמָא קַדִּישָׁא בְּכָל סִטְרִין, וְיִתְיַחֵד כֹּלָּא כַּחֲדָא, עֵילָּא וְתַתָּא.
Indeed, this “spreading of hands” has a profound symbolical significance. When a man spreads out his hands and lifts them up in prayer and supplication, he may be said to glorify the Holy One in various ways. He symbolically1Because the pair of hands contain ten fingers. the ten Words (Sefiroth), thereby unifying the whole and duly blessing the Holy Name. He also, as it were, unites the inner Chariots and the outer Chariots, so that the Holy Name may be blessed from all sides, and all become one, both that which is above and that which is below.
פָּתַח וְאָמַר, (שמות כ״ג:ט״ו) וְלֹא יֵרָאוּ פָּנַי רֵיקָם, דָּא אִיהוּ רָזָא דְּזְקִיפוּ דְּאֶצְבְּעָן, כַּד זָקִיף לוֹן בַּר נָשׁ לְעֵילָּא, דְּבָעֵי דְּלָא לְאִזְדַּקְּפָא בְּרֵיקַנְיָּא, אֶלָּא בְּצַלּוּ וּבְבָעוּתִין וּבְבִרְכָּאן. (או בחד מנייהו) וְעַל דָּא וְלֹא יֵרָאוּ פָּנַי רֵיקָם. וְלֹא יֵרָאוּ לְפָנַי לָא כְּתִיב, אֶלָּא פָּנַי, רָזָא דְּזְקִיפוּ דְּאֶצְבְּעָן, דְּלָא אִצְטְרִיכוּ לְזַקְפָא לְמַגָּנָא, כְּמָה דְּאִתְּמַר.
עֲשָׂרָה שַׁלִּיטִין דְּקַאמְרָן, אִינּוּן עֶשֶׂר אֲמִירָן לְתַתָּא, בְּרָזָא (נ"א עשרה שלטנין ממנן דקאמרן, אינון ממנן לתתא ברזא) דְּאַתְוָון רְשִׁימִין כְּגַוְונָא דִּלְעֵילָּא, וְאִלֵּין קַיְּימִין בְּקַדְמִיתָא עַל הַהוּא זְקִיפָן דְּאֶצְבְּעָאן. וּבְהָא כָּל סִטְרָא דִּקְדוּשָּׁה אִתְאֲחָד לְעֵילָּא לְאָרָמָא, כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין כֻּלְּהוּ, וְאוֹדָן לְמַלְכָּא קַדִּישָׁא.
The ten powers of which we spake are the lower ten Words (Sefiroth), symbolized by the inscribed letters corresponding to those above, and they have charge, in the first instance, of the raising of the fingers in prayer. And when the whole side of holiness is united above, the “other sides” are subdued, and they also confess and praise the Holy King.
תָּא חֲזֵי, בְּרָזָא דִּקְדוּשָּׁה (נ"א דשמא קדישא) אִיהוּ מֶלֶךְ, וְכֹהֵן וּמְשַׁמֵּשׁ תְּחוֹתֵיהּ, (ברזא דקדושה) בֵּין לְעֵילָּא בֵּין לְתַתָּא. אִית מֶלֶךְ לְעֵילָּא, דְּאִיהוּ רָזָא דְּקֹדֶשׁ הַקֳּדָשִׁים, וְאִיהוּ מֶלֶךְ עִלָּאָה, וּתְחוֹתֵיהּ אִית כֹּהֵן רָזָא דְּאוֹר קַדְמָאָה, דְּקָא מְשַׁמֵּשׁ קָמֵיהּ, וְדָא אִיהוּ כֹּהֵן דְּאִקְרֵי גָּדוֹל, סִטְרָא דִּימִינָא.
Observe this. In the mystic doctrine of the Holy Name we speak of King and Priest, both above and below. The King above is the mystic Holy of Holies,1Binah. and under him there is a Priest, the mystic Primeval Light, who ministers before him; he is the priest who is called “great” and is stationed at the right hand.
אִית מֶלֶךְ לְתַתָּא, דְּאִיהוּ כְּגַוְונָא דְּהַהוּא מֶלֶךְ עִלָּאָה, וְאִיהוּ מֶלֶךְ עַל כֹּלָּא דִּלְתַתָּא. וּתְחוֹתֵיהּ אִית כֹּהֵן דִּמְשַׁמֵּשׁ לֵיהּ, רָזָא דְּמִיכָאֵל כַּהֲנָא רַבָּא, דְּאִיהוּ לִימִינָא. (ודאי בסטרא דקדשה אית מלך וכהן) וְדָא אִיהוּ רָזָא דִּמְהֵימָנוּתָא שְׁלֵימָתָא, סִטְרָא דִּקְדוּשָּׁה.
There is a King below, in the likeness of the King above, who is king over all that is below; and under him there is a Priest who ministers to him: this is he whom we call Michael, the High Priest, who is at the right hand. All this constitutes the true object of faith, that of the side of holiness.
בְּסִטְרָא אַחֲרָא, דְּלָאו אִיהוּ סִטְרָא דִּקְדוּשָׁה, אִית רָזָא דְּאִיהוּ מֶלֶךְ, וְהָא אוֹקִימְנָא דְּאִקְרֵי (קהלת ד׳:י״ג) מֶלֶךְ זָקֵן וּכְסִיל, וּתְחוֹתֵיהּ אִית כֹּהֵן אוֹן, וְדָא הוּא רָזָא דִּכְתִּיב, (הושע י״ב:ט׳) וַיֹּאמֶר אֶפְרַיִם אַךְ עָשַׁרְתִּי מָצָאתִי אוֹן לִי, בְּגִין דְּחֵילָא דָּא, שַׁלְטָא עַל הַהוּא עוֹבָדָא דַּעֲבַד יָרָבְעָם. וְאִלְמָלֵא דְּאַשְׁכַּח חֵילָא דָּא, לָא יָכִיל לְאַצְלָחָא בְּהַהוּא עוֹבָדָא.
On the “other side”, the side which is not holy, there is also a king, the one who is called “an old king and a fool” (Eccl. 4, 13), and the priest, who is under him and ministers to him, is On (=aven, nothingness, idolatry); he is alluded to in the verse: “And Ephraim said, Yet I am become rich, I have found me out power”, namely, the celestial unholy power which presided over the act of idolatry committted by Jeroboam (I Kings 12, 28), without which he would not have been able to succeed.
רָזָא דְּמִלָּה, בְּשַׁעֲתָא דְּהַאי מֶלֶךְ וְהַאי כֹּהֵן אִתְכַּפְיָין, וְאִתְּבָּרוּ, כְּדֵין כָּל סִטְרִין אַחֲרָנִין אִתְכַּפְיָין, וְאוֹדָן לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁלִיט בִּלְחוֹדוֹי עֵילָּא וְתַתָּא, כְּמָה דְאַתְּ אָמֵר, (ישעיהו ב׳:י״א) וְנִשְׂגַּב יְיָ' לְבַדּוֹ בַּיּוֹם הַהוּא.
Now, when this king and this priest of the “other side” are subdued, and their power broken, all the “other sides” follow suit, and are also subdued and broken, and acknowledge the sovereignty of the Holy One, and in this way He alone rules above and below, as it is written: “And the Lord alone will be exalted in that day” (Isa. 2, 11).
כְּגַוְונָא דָּא, וְרָזָא דָּא מַמָּשׁ, עָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, דְּתָבַר מֶלֶךְ זָקֵן וּכְסִיל, וְדָא הוּא פַּרְעֹה, בְּשַׁעֲתָא דְּאָתָא מֹשֶׁה לְפַרְעֹה, וְאָמַר, (שמות ה׳:ג׳) אֱלהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, פָּתַח וְאָמַר, לֹא יָדַעְתִּי אֶת יְיָ', וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְיָקַּר שְׁמֵיהּ בְּאַרְעָא, כְּמָה דְּאִיהוּ יַקִּירָא לְעֵילָּא. כֵּיוָן דְּאַלְקֵי לֵיהּ וּלְעַמֵּיהּ, אָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא.
In just the same way God broke here on earth the power of an “old and foolish king”, namely Pharaoh, who, when Moses said to him, “The God of the Hebrews hath met with us”, replied, “I know not the Lord,” but when the Holy One, desiring that His Name should be glorified on earth as it is in heaven, punished him and his people, he came and acknowledged the Holy One.
וּלְבָתַר אִתְּבַר וְאִתְכַּפְיָיא הַהוּא כֹּהֵן אוֹן, יִתְרוֹ, דִּמְשַׁמֵּשׁ תְּחוֹתֵיהּ, עַד דְּאָתָא וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָמַר בָּרוּךְ יְיָ' אֲשֶׁר הִצִּיל אֶתְכֶם וְגוֹ', עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' וְגוֹ', וְדָא הוּא כֹּהֵן אוֹן, סִטְרָא אַחֲרָא, דְּאִיהוּ סְטָר שְׂמָאלָא. וְדָא אִיהוּ רָזָא דְּאָמְרָה רָחֵל, כַּד חָמָאתּ דְּמִיתַת, כְּמָה דִּכְתִּיב, (בראשית לה) בֶּן אוֹנִי. וּבְגִין דָּא אוֹחֵי (נ"א אודי) יַעֲקֹב, וְאָמַר בֶּן יָמִין, וְלָא בֶּן אוֹנִי, סְטָר יְמִינָא, וְלָא שְׂמָאלָא.
Subsequently his priest also, namely Jethro, the priest of On, i.e. idolatry, was also humbled, so that he came and acknowledged the Holy One, saying: “Blessed be the Lord, who hath delivered you…. Now I know that the Lord is greater than all the gods…” (Ex. 18, 10, 11).
וְכֵיוָן דְּהַהוּא מֶלֶךְ וְכֹהֵן אוֹדוּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְּבָּרוּ קָמֵיהּ, כְּדֵין אִסְתְּלַק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ עַל כֹּלָּא, עֵילָּא וְתַתָּא, וְעַד דְּאִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ, כַּד אוֹדָן אִלֵּין קָמֵיהּ, לָא אִתְיְיהִיבַת אוֹרַיְיתָא. עַד לְבָתַר דְּאָתָא יִתְרוֹ, וְאוֹדֵי וְאָמַר, עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' מִכָּל הָאֱלֹהִים. בָּרוּךְ יְיָ' אֲשֶׁר הִצִּיל אֶתְכֶם וְגוֹ'. כְּדֵין אִסְתַּלָּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ, עֵילָּא וְתַתָּא, וּלְבָתַר יָהַב אוֹרַיְיתָא בִּשְׁלִימוּ, דְּשֻׁלְטָנוּ עַל כֹּלָּא.
So when that king and that priest acknowledged the Holy One, blessed be He, and were humbled before Him, He was exalted above and below, and then, and then only did He give forth the Torah, as undisputed sovereign over all.’
רִבִּי אֶלְעָזָר פָּתַח וְאָמַר, (תהילים ס״ז:ד׳) יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כֻּלָּם, תָּא חֲזֵי, דָּוִד מַלְכָּא קָם וְשַׁבַּח וְאוֹדֵי לְמַלְכָּא קַדִּישָׁא. וְהוּא אִשְׁתַּדַּל בְּאוֹרַיְיתָא, בְּהַהִיא שַׁעֲתָא כַּד רוּחַ צָפוֹן אִתְּעַר, וַהֲוָה בָּטַשׁ בְּאִינּוּן נִימִין דְּכִנּוֹרָא, וְכִנּוֹרָא הֲוָה מְנַגֵּן וְאָמַר שִׁירָה וְכוּ', וּמַה שִׁירָה הֲוָה קָאָמַר.
R. Eleazar meditated on the words of the Psalm: “God be merciful unto us” (Ps. LXVII). Said he:1There appears to be a lacuna here in the text. ‘King David rose and praised and thanked the Holy King. He was studying the Torah at the moment when the north wind rose and touched the strings of his harp, so that it made music. Now, what was the song of the harp? See now.
תָּא חֲזִי, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר לְגַבֵּי כָּל אִינּוּן רְתִיכִין, לְמֵיהָב לוֹן טַרְפָּא, כְּמָה דְּאוֹקִימְנָא דִּכְתִּיב, (משלי ל״א:ט״ו) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. כְּדֵין, כֻּלְּהוּ בְּחֵדוּ, פַּתְחֵי וְאַמְרֵי, (תהילים ס״ז:ב׳) אֱלהִים יְחָנֵּנוּ וִיבָרְכֵנוּ יָאֵר פָּנָיו אִתָּנוּ סֶלָה. כַּד רוּחַ צָפוֹן אִתְּעַר וְנָחִית לְעָלְמָא, נָשִׁיב וְאָמַר, לָדַעַת בָּאָרֶץ דַּרְכֶּךָ בְּכָל גּוֹיִם יְשׁוּעָתֶךָ. כִּנּוֹר בְּשַׁעֲתָא דְּאִיהוּ מְנַגְּנָא בֵּיהּ בְּהַהוּא רוּחָא, פָּתַח וְאָמַר יוֹדוּךָ עַמִּים כֻּלָּם (חסר) דָּוִד כַּד הֲוָה קָם, וְאִתְּעַר עָלֵיהּ רוּחַ קֻדְשָׁא, פָּתַח וְאָמַר, אֶרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֵנוּ אֱלהִים אֱלהֵינוּ יְבָרְכֵנוּ אֱלֹהִים וַיִּירְאוּ אוֹתוֹ כָּל אַפְסֵי אָרֶץ. בְּגִין לְאַמְשָׁכָא טִיבוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, מֵעֵילָּא לְתַתָּא. לְבָתַר אָתָא דָּוִד בְּרוּחַ קֻדְשָׁא, וְסִדֵּר לוֹן כַּחֲדָא, אִסְתָּכַּל בְּכֹלָּא הַאי קְרָא דְּכִנּוֹרָא, (בגין) דִּשְׁלִימוּ דִּיְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא.
When the Holy One moves towards the chariots and the hosts to give nourishment to all those supernal beings-as it is written, “She (the Shekinah) riseth while it is yet night and giveth food to her household and a portion to her maidens” (Prov. 31, 15)- all are filled with joy and song. They begin their hymning with the words: “God be merciful unto us and bless us, and cause His face to shine upon us”; and the north wind, when it awakens and breathes upon the world, sings: “That thy way may be known upon earth, thy salvation among all nations”; and the harp, when it is played upon by that wind, sings: “Let all peoples praise Thee, O God; let all the peoples praise Thee.” As for David, when he was awakened and the Holy Spirit moved him, he sang: “Then shall the earth yield her increase, and God, even our God, shall bless us; God shall bless us, and all the ends of the earth shall fear him.” This he sang so as to draw down the goodness of the Holy One from above to the earth below. Later David arranged all these songs into one psalm. The song of the harp (“Let all peoples praise thee”) signifies that when the heathen nations acknowledge the Holy One, His glory is consummated above and below.’
בְּשַׁעֲתָא דִּשְׁאַר עַמִּין אִתְכַּפְיָין, אַתְיָין וְאוֹדָאן לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּאִינּוּן אִתְכַּפְיָין, וְאוֹדָן לֵיהּ, כְּדֵין אִשְׁתְּלִים יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא. בְּשַׁעֲתָא דְּאָתָא מֹשֶׁה לְפַרְעֹה וְאָמַר לֵיהּ יְיָ' אֱלהֵי הָעִבְרִים נִקְרָא עָלֵינוּ וְגוֹ', פָּתַח אִיהוּ וְאָמַר לא יָדַעְתִּי אֶת יְיָ'.
וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא, דְּיִתְיָיקַּר שְׁמֵיהּ בְּאַרְעָא, כְּמָה דְּאִיהוּ יַקִּירָא לְעֵילָּא, כֵּיוָן דְּאַלְקֵי לֵיהּ וּלְעַמֵּיהּ, אָתָא וְאוֹדֵי לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, (שמות ט) יְיָ' הַצַּדִיק. אִיהוּ דְּהֲוָה מַלְכָּא קְרוֹפִינוֹס דְּכָל עָלְמָא, כֵּיוָן דְּאִיהוּ אוֹדֵי, כָּל שְׁאַר מַלְכִין אוֹדוּן, דִּכְתִּיב, (שמות ט״ו:ט״ו) אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם.
When Pharaoh acknowledged Him by saying: “The Lord is the righteous” (Ex. 9, 27), all other kings had to follow suit: “Then the dukes of Edom were terrified” (Ibid. 16, 15); for Pharaoh was then the overlord of the whole world.
אָתָא יִתְרוֹ, כּוֹמָרָא עִלָּאָה וְרַבְרְבָא, רַב מְמָנָא (דכל ממנא) דְּכָל טַעֲוָון אַחֲרָנִין, וְאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָמַר עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' מִכָּל הָאֱלֹהִים, כְּדֵין אִסְתַּלָּק וְאִתְיְיקָר קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ עֵילָּא וְתַתָּא, וּלְבָתַר יָהַב אוֹרַיְיתָא בִּשְׁלִימוּ, דְּשֻׁלְטָנוּ עַל כֹּלָּא.
Then came Jethro, that great and supreme priest of the whole pagan world, and confessed his faith in the Holy One, saying, “Now I know that the Lord is greater than all the gods”; then the Holy One was exalted in His glory above and below, and then it was that he gave the Torah in the completeness of his dominion.’
אָמַר רַבִּי שִׁמְעוֹן לְרַ' אֶלְעָזָר בְּרֵיהּ, עַל דָּא כְּתִיב, (תהילים ס״ז:ד׳) יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כּוּלָּם. אָתָא ר' אֶלְעָזָר וְנָשִׁיק יְדוֹי. בָּכָה ר' אַבָּא וְאָמַר, (תהילים ק״ג:י״ג) כְּרַחֵם אָב עַל בָּנִים. מַאן יְרַחֵם עַל ר' אֶלְעָזָר, וּלְאַשְׁלְמָא מִלּוֹי, בַּר רְחִימוּ דְּמֹר, זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְמִשְׁמַע מִלִּין אִלֵּין קָמֵיהּ, דְּלָא נִכְסוֹף בְּהוּ לְעָלְמָא דְּאָתֵי.
Said R. Simeon to R. Eleazar, his son: ‘Concerning this, it is written: “Let all peoples praise thee, O Lord; let all peoples praise thee.” Then R. Eleazar came and kissed his hand. But R. Abba wept and said: ‘A father pitieth his children. Who will pity R. Eleazar and bring his words to completion except he have the Master’s pity? How happy can we consider ourselves that we were privileged to hear these words so that we shall not be ashamed of our ignorance in the world to come! ‘
אָמַר רַבִּי אַבָּא, הָא כֹּהֵן אוֹן לָא כְּתִיב בְּיִתְרוֹ, כֹּהֵן מִדְיָן כְּתִיב. אֲמַר לֵיהּ, כֹּלָּא אִיהוּ חַד. בְּקַדְמִיתָא חָמוּי דְּיוֹסֵף, כֹּהֵן אוֹן אִקְרֵי. וּלְבָתַר חָמוּי דְּמֹשֶׁה, כֹּהֵן מִדְיָן. וְכֹלָּא רָזָא חֲדָא, דְּהָא אִלֵּין תְּרֵין מֹשֶׁה וְיוֹסֵף. בְּדַרְגָּא דְרָזָא חֲדָא קַיְימִין, בְּרָזָא דְּאָת וָ"ו, תְּרֵין וָוִין כַּחֲדָא. וּמַה דְּאִתְּמַר כֹּהֵן מִדְיָן, רָזָא דָּא אֵשֶׁת מִדְיָנִים. (משה ויוסף ברזא חדא קיימי, רזא דא ו"ו תרין כחדא)
R. Abba continued: ‘It does not say that Jethro was a priest of On, but of Midian.’ R. Simeon replied: ‘It is all one; at first the father-in-law of Joseph was called a “priest of On”, and then “the father- in- law of Moses” was called a “priest of Midian”, and both have the same symbolism, for both Moses and Joseph were in that grade symbolized by the two Van’s that are one.’
אָרִים יְדוֹי עַל רֵישֵׁיהּ ר' אַבָּא וּבָכָה, אָמַר, נְהִירוּ דְּאוֹרַיְיתָא סַלְּקָא הַשְׁתָּא עַד רוּם רְקִיעָא דְּכֻרְסְיָיא עִלָּאָה, לְבָתַר דְּיִסְתַּלַּק מֹר מֵעָלְמָא, מַאן יַנְהִיר נְהִירוּ דְּאוֹרַיְיתָא. וַוי לְעָלְמָא דְּיִשְׁתְּאַר יָתוֹם מִינָךְ. אֲבָל מִלִּין דְּמֹר יִתְנְהִירוּ בְּעָלְמָא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא וּכְדֵין כְּתִיב, (ישעיהו י״א:ט׳) וּמָלְאָה הָאָרֶץ דֵּעָה אֶת יְיָ' וְגוֹ'.
Then R. Abba put his hands on his head, wept again, and said: ‘The light of the Torah now reaches the highest throne in heaven. But who will light the lamp of the Torah when the Master shall have passed away? Woe to the world which will be orphaned without thee. However, the words of the Master will shine in the world until King Messiah appears, when ” the earth shall be full of the knowledge of the Lord as the waters cover the sea” (Isa. 11, 9).’
וַיִּשְׁמַע יִתְרוֹ כֹּהֵן וְגוֹ, רַבִּי חִיָּיא אָמַר, הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, בְּקַדְמִיתָא כְּתִיב, אֵת כָּל אֲשֶׁר עָשָׂה אֱלהִים לְמֹשֶׁה, וּלְבָתַר כְּתִיב כִּי הוֹצִיא יְיָ'. אֶלָּא רָזָא דָּא אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים, דָּא שְׁמָא דְּאָגִין עַל מֹשֶׁה וְעַל יִשְׂרָאֵל, וְלָא אִתְעָדֵי מִנַּיְיהוּ בְּגָלוּתָא. וּלְבָתַר, שְׁמָא עִלָּאָה אַפִּיק לוֹן מִמִּצְרַיִם. דְּהָא שְׁמָא קַדִּישָׁא דְּאַפִּיק לוֹן, בְּרָזָא דְּיוֹבְלָא הֲוָה.
NOW JETHRO HEARD OF ALL THAT GOD (El0him) HAD DONE FOR MOSES AND FOR ISRAEL, HIS PEOPLE, AND THAT THE LORD (TETRAGRAMMATON) HAD BROUGHT ISRAEL OUT OF EGYPT. Said R. Hiya: ‘We note that there is a transition in this verse from the name Elohim to the name TETRAGRAMMATON. There is an inner reason for this. The first name indicates the Shekinah who protected Israel in exile, always being present with them and with Moses; and the second name signifies the supreme emanation which brought them out from Egypt, and is symbolically known as “Jubilee”.
דָּבָר אַחֵר אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, כַּד אִתְרְמֵי לְנָהֲרָא, וְכַד שֵׁזִיב לֵיהּ מֵחַרְבָּא דְּפַרְעֹה, וּלְיִשְׂרָאֵל עַמּוֹ, דִּכְתִּיב, (שמות ב׳:כ״ד) וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם. וּכְתִיב (שמות א׳:י״ב) וְכַאֲשֶׁר יְעַנּוּ אוֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ.
According to another interpretation, “What God had done for Moses” refers to the time when he was thrown into the Nile and when he was saved from Pharaoh’s sword, and “for Israel his people” to the time when “He heard the groaning”.’
וַיִּשְׁמַע יִתְרוֹ כֹּהֵן מִדְיָן. רַבִּי יוֹסִי פָּתַח, (תהילים קי״א:ט׳) פְּדוּת שָׁלַח לְעַמּוֹ צִוָּה לְעוֹלָם בְּרִיתוֹ קָדוֹשׁ וְנוֹרָא שְׁמוֹ. מַאי שְׁנָא, בְּכָל שְׁאַר קְרָאֵי, דִּבְכֻלְּהוּ, תְּרֵין תֵּיבִין מֵאַלְפָא בֵּיתָא, וּבְהַאי קְרָא, וּבִקְרָא דַּאֲבַתְרֵיהּ, תְּלַת תְּלַת. אֶלָּא, בְּגִין לְאַשְׁלְמָא שִׁית סִטְרִין, בְּהַאי אַלְפָא בֵּיתָא, הַאי לָקֳבֵל תְּלַת פּוּרְקָנִין דְּיִשְׂרָאֵל, בַּר פּוּרְקָנָא קַדְמָאָה. קְרָא אַחֲרָא, לָקֳבֵל תּוֹרָה נְבִיאִים וּכְתוּבִים. וְכֹלָּא תַּלְיָא בְּהַאי חָכְמָה.
R. Jose here quoted the verse: “He sent redemption unto his people; he hath commanded his covenant for ever; holy and awful is his name” (Ps. 111, 9). He pointed out that this and the following verse (“The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments; his praise endureth for ever”) each consists of three parts, the first letters of which are in alphabetical order, whilst the rest of the Psalm has but two such parts in each verse. And his explanation was that the last two verses between them complete the alphabet on six sides. The first corresponds to the three redemptions of Israel, apart from the Egyptian (i.e. Babylonian, Syrian, and the future one); the second to the three divisions of Scripture: Torah, Prophets and Sacred Writings.
פְּדוּת שָׁלַח לְעַמּוֹ, כַּד פָּרִיק קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, מִגָּלוּתָא דְּמִצְרַיִם, וְעָבִיד לוֹן נִסִּין וּגְבוּרָן. צִוָּה לְעוֹלָם בְּרִיתוֹ, כַּד אָתָא יִתְרוֹ, וְקָבִּיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְקָרִיב לֵיהּ לְפוּלְחָנֵיהּ. וּמִתַּמָּן, אִתְקְרִיבוּ כָּל אִינּוּן גִּיּוֹרִין, תְּחוֹת גַּדְפּוֹי דִּשְׁכִינְתָּא, מִתַּמָּן וּלְהָלְאָה, קָדוֹשׁ וְנוֹרָא שְׁמוֹ. דְּהָא כְּדֵין אִתְקַדָּשׁ שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּהָא (מסטרא אחרא) יִתְקַדָּשׁ שְׁמָא קַדִּישָׁא, כַּד אִתְּבַר, וְאִתְכַּפְיָא סִטְרָא אַחֲרָא, כְּמָה דְּהֲוָה בְּיִתְרוֹ.
“He sent redemption unto His people”, namely, when He redeemed Israel from the Egyptian exile; “He hath commanded His covenant for ever”, that is, when Jethro came and the Holy One received him into His Covenant and brought him near to Himself that he might worship Him. Since then all proselytes have been brought to rest under the wings of the Shekinah, and hereby “holy and awful is His Name”, for the Holy Name is hallowed when the “other side” is subdued and broken, as in the case of Jethro.’
וַיִּשְׁמַע יִתְרוֹ וְגוֹ', וְכִי יִתְרוֹ שָׁמַע, וְכָל עָלְמָא לא שַׁמְעוּ, וְהָא כְּתִיב, (שמות ט״ו:י״ד) שָׁמְעוּ עַמִּים יִרְגָּזוּן. אֶלָּא, כָּל עָלְמָא שָׁמְעוּ, וְלָא אִתְּבָּרוּ, וְאִיהוּ שָׁמַע וְאִתְּבַּר, וְאִתְכַּפְיָא מִקַּמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְקְרַב לְדַחַלְתֵּיהּ.
NOW JETHRO… HEARD. Was Jethro the only one who heard of all that God had done? Does it not say, “Peoples heard, they were afraid” (Ex. 15, 14)? Indeed, the wholeworld did hear, yet Jethro alone renounced idolatry and accepted the Holy One to worship Him.
רַבִּי אַבָּא אָמַר, בְּכַמָּה אֲתָר תָּנֵינָן, דְּקוּדְשָׁא בְּרִיךְ הוּא, כָּל מַה דְּעָבַד לְעֵילָּא וְתַתָּא כֹּלָּא אִיהוּ קְשׁוֹט, וְעוֹבָדָא דִּקְשׁוֹט. וְלֵית לָךְ מִלָּה בְּעָלְמָא דְּבָעֵי בַּר נָשׁ לְדַחְיָא לֵיהּ מִנֵּיהּ, וּלְאַנְהָגָא בֵּיהּ קְלָנָא, דְּהָא כֻּלְּהוּ עוֹבָדָא דִּקְשׁוֹט אִינּוּן, וְכֹלָּא אִצְטְרִיךְ בְּעָלְמָא.
Said R. Abba: ‘We have frequently affirmed that whatever the Holy One has made, whether it be above or below, has a purpose: He is truth and His work is truth, and therefore no phenomenon in the world is to be spurned as of no account, since everything is formed according to a divine pattern, and therefore is of some necessity.
דְּהָא זִמְנָא חֲדָא, הֲוָה ר' אֶלְעָזָר אָזִיל בְּאָרְחָא, וַהֲוָה אָזִיל עִמֵּיהּ ר' חִזְקִיָּה, חָמוּ חַד חִוְיָא, קָם ר' חִזְקִיָּה לְמִקְטְלֵיהּ. אֲמַר לֵיהּ ר' אֶלְעָזָר, שָׁבִיק לֵיהּ לָא תְּקַטְלִינֵיהּ. אֲמַר לֵיהּ, וְהָא מִלָּה בִּישָׁא אִיהוּ, דְּקָטִיל בְּנִי נָשָׁא. אֲמַר לֵיהּ לְרַ' חִזְקִיָּה, וְהָא כְּתִיב (קהלת י׳:י״א) אִם יִשּׁוֹךְ הַנָּחָשׁ בְּלֹא לָחַשׁ. לָא נָשִׁיךְ חִוְיָא לְבַר נָשׁ, עַד דְּלָחֲשִׁין לֵיהּ מִלְּעֵילָּא, וְאַמְרֵי לֵיהּ זִיל קָטִיל לֵיהּ לִפְלָנַיָּא.
Once, for example, R. Eleazar was walking along accompanied by R. Hezekiah, when they came across a snake. R. Hezekiah was about to kill it, but R. Eleazar said: ‘Nay, leave it alone, do not kill it! ‘ Said R. Hezekiah to him: ‘But is it not a noxious creature which kills people?’ To which R. Eleazar replied: ‘It is written :”Doth the serpent bite without enchantment? (lit. whispering)” (Eccl. 10, 11). The serpent does not bite unless it be whispered to from above and commanded to kill some one,
וּלְזִמְנִין כְּמָה דְּעָבִיד הַאי, הָכִי נָמֵי שֵׁזִיב לְבַר נָשׁ, מִמִּלִּין אַחֲרָנִין, וְעַל יְדוֹי אַרְחִישׁ קוּדְשָׁא בְּרִיךְ הוּא נִיסָא לִבְנֵי נָשָׁא, וְכֹלָּא בִּידָא דְּקוּדְשָׁא בְּרִיךְ הוּא תַּלְיָא, וְכֹלָּא אִיהוּ עוֹבָדֵי יְדוֹי, וְאִצְטְרִיךְ עָלְמָא לְהוּ, וְאִי לָאו דְּאִיצְטְרִיךָ לוֹן עָלְמָא, לָא עָבֵד לוֹן קוּדְשָׁא בְּרִיךְ הוּא. וְעַל דָּא לָא בָּעֵי בַּר נָשׁ לְאַנְהָגָא בְּהוּ קְלָנָא בְּמִלֵּי דְּעָלְמָא. בְּמִלּוֹי וּבְעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה.
so as to prevent that person from committing some evil; thus the very poison is used by the Holy One in order to perform some miracle. It is, in truth, all in His hands; it is all according to His plan, and if it had no purpose He would not have created it. And if it is wrong to despise anything in this world, how much more sinful must it be to think lightly of any word or act of the Holy One, blessed be He.
פָּתַח וְאָמַר, (בראשית א׳:ל״א) וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנִּה טוֹב מְאֹד. וַיַּרְא אֱלהִים: דָּא אֱלהִים חַיִּים. וַיַּרְא: דְּאִסְתָּכַּל לְאַנְהָרָא לוֹן, וּלְאַשְׁגָּחָא לוֹן. אֶת כָּל אֲשֶׁר עָשָׂה כֹּלָּא בִּכְלָלָא חֲדָא, עֵילָּא וְתַתָּא. וְהִנֵּה טוֹב: דָּא סִטְרָא דִּימִינָא. מְאֹד: דָּא סִטְרָא דִּשְׂמָאלָא, וְהָא אוּקְמוּהָ, טוֹב: דָּא מַלְאַךְ חַיִּים מְאֹד: דָּא מַלְאַךְ הַמָּוֶת. וְכֹלָּא רָזָא חֲדָא. רָזָא הוּא, לְאִינוּן דְּמִסְתַּכְלֵי בְּרָזָא דְּחָכְמְתָא.
It is written: “And God saw everything that He had made, and, behold, it was very good” (Gen. 1, 31). The “living God” (Elohim Hayyim) purposed to give us light and to care for us in His Providence; and in His creation all are united, above and below, the “Right Side” and the “Left Side”, the angel of life and the angel of death: all are part of His plan, and it is “very good”; it is all part of the same mystic doctrine, apprehended by those who contemplate the mystery of wisdom.
וַיַּרְא אֱלהִים אֶת כָּל אֲשֶׁר עָשָׂה. בְּכָל עוֹבָדָא דִּבְרֵאשִׁית, כְּתִיב, וַיַּרְא אֱלהִים כִּי טוֹב, וְהָכָא וַיַּרְא אֱלהִים אֶת כָּל אֲשֶׁר עָשָׂה. אֱלֹהִים לְתַתָּא, שָׁלִיט עַל תַּתָּאֵי. אֱלהִים לְעֵילָּא, שָׁלִיט עַל עִלָּאֵי. דָּא אִיהוּ רָזָא דֶּאֱלהִים חַיִּים, (נ"א דבר אחר כלא איהו אלהים חיים) דְּאַנְהִיר וְאַדְלִיק כָּל אִינּוּן בּוּצִינִין עִלָּאִין וְתַתָּאִין, וּמִתַּמָּן נָפְקִין כָּל אִינּוּן נְהוֹרִין לְאַנְהָרָא.
תוספתא בִּטְמִירוּ דִּטְמִירִין, אִתְרְשִׁים רְשִׁימוּ חַד, דְּלָא אִתְחָזֵי וְלָא אִתְגַּלְיָא. הַהוּא רְשִׁימוּ, רָשִׁים וְלָא רָשִׁים. מָארֵי דְּסָכְלְתָנוּ, וּפִקְחִין דְּעַיְינִין, לָא יַכְלִין לְמֵיקָם בֵּיהּ. אִיהוּ קִיּוּמָא דְּכֹלָּא. הַהוּא רְשִׁימוּ אִיהוּ זְעֵיר, דְּלָא אִתְחַזְיָא וְלָא אִתְגַּלְיָא. קַיְּימָא בִּרְעוּתָא, לְקַיְּימָא כֹּלָּא. לְנַטְלָא מַה דְּנַטְלָא, מִמַּה דְּלֵית בֵּיהּ רְשִׁימוּ, וְלָא רְעוּתָא, דְּלָא אִתְחָזֵי.
הַהוּא רְשִׁימוּ בָּעָא לְאַחֲפָיָא גַּרְמֵיהּ, וְעָבִיד לֵיהּ לְגַרְמֵיהּ, לְאִתְטַמְּרָא בֵּיהּ, חַד הֵיכָלָא. הַהוּא הֵיכָלָא אַפִּיק לֵיהּ מִגַרְמֵיהּ, וּמָתַח לֵיהּ בִּמְתִּיחוּ רַב וְסַגִּיא לְכָל סִטְרִין, אוֹקִיר לֵיהּ בִּלְבוּשֵׁי יְקָר, פָּתַח לֵיהּ חַמְשִׁין תַּרְעִין.
לְגוֹ בְּגוֹ, אִתְטָמַּר וְאִתְגְּנִיז הַהוּא רְשִׁימוּ. כֵּיוָן דְּאִתְגְּנִיז בֵּיהּ, וְעָאל בְּגַוֵּיהּ, אִתְמַלְיָא נְהוֹרָא. מֵהַהוּא נְהִירוּ, נַבְעִין נְהוֹרִין, וְנִצוֹצִין נָפְקִין מֵאִינּוּן תַּרְעִין, וְנָהֲרִין כֹּלָּא.
הַהוּא הֵיכָלָא אִתְחַפְיָיא בְּשִׁית יְרִיעָן. אִינּוּן שִׁית יְרִיעָן, אִינּוּן חֲמֵשׁ. לְגוֹ בְּגוֹ אִינּוּן יְרִיעָן, קַיְּימָא חַד יְרִיעָא מְרֻקָּמָא, בְּהַהוּא יְרִיעָה אִתְחַפְיָיא הַהוּא הֵיכָלָא, מִנֵּיהּ אַשְׁגַּח וְחָמָא לְכֹלָּא.
הַאי הֵיכָלָא אִיהוּ פְּקִיחָא דְּעַיְינִין, דְּלָא נָיִים. אִיהוּ אַשְׁגַּח תָּדִיר לְאַנְהָרָא לְתַתָּא, מִגּוֹ נְהִירוּ דְּהַהוּא רְשִׁימוּ. הַהוּא סָכְלְתָנוּ, חָכְמְתָא טְמִירְתָּא, רְעוּ דִּרְעוּתִין (ס"א בעו דבעותין) הֲוֵי גָּנִיז וְטָמִיר, וְלָא אִתְגַּלְיָא, קַיְּימָא וְלָא קַיְּימָא. בְּרִיךְ הוּא מִטְּמִיר דִּטְמִירוּ, בְּרִיךְ הוּא לְעָלַם וּלְעָלְמֵי עַד אָמֵן. (ע"כ תוספתא)
תָּא חֲזִי, יִתְרוֹ הוּא דְּיָהַב עֵיטָא לְמֹשֶׁה, עַל תִּקּוּנָא דְּדִינִין, הָכִי אִצְטְרִיךְ. וְרָזָא דָּא דְּאוֹדֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְסִדֵּר קָמֵיהּ תִּקּוּנָא דְּדִינוֹי, לְאַחֲזָאָה מַה דִּכְתִּיב, (דברים א׳:י״ז) כִּי הַמִּשְׁפָּט לֵאלהִים הוּא, וְלָא לְסִטְרָא אַחֲרָא. וְדִינִין לְיִשְׂרָאֵל אִתְיְיהִיבוּ, וְלָא לְאַחֲרָא, דִּכְתִּיב, (תהילים קמ״ז:י״ט) חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. וְתָּא חֲזֵי, לָא יַנְהִיג בַּר נָשׁ קְלָנָא בְּאַחֲרָא, וּמִלָּה דְּהֶדְיוֹטָא, מִלָּה אִיהוּ. דְּהָא בְּמֹשֶׁה כְּתִיב, וַיִּשְׁמַע מֹשֶׁה לְקוֹל חוֹתְנוֹ וְגוֹ'.
It was Jethro who gave Moses sound advice concerning the administration of justice. And in this is contained an allusion to his confessing the Holy One, namely, in his awareness that “judgement is God’s” (Deut. 1, 17), and belongs not to the “other side”, and that law and right were given to Israel and not to any of the heathen nations, as it is written: “He showeth his words unto Jacob, his statutes and his judgements unto Israel. He hath not dealt so with any nation; and as for his judgements, they have not known them” (Ps. 147, 19, 20). So one must beware of despising anyone, since the words of an ordinary person may be of great consequence, as it says of Moses that he “hearkened to the voice of his father-in-law, and did all that he had said (Ex. 18, 24).
וַיִּשְׁמַע יִתְרוֹ וְגוֹ'. פָּתַח וְאָמַר (תהילים י״ח:נ׳) עַל כֵּן אוֹדְךָ בַּגּוֹיִם יְיָ' וּלְשִׁמְךָ אֲזַמֵּרָה. דָּוִד מַלְכָּא אָמַר דָּא בְּרוּחַ קֻדְשָׁא, בְּשַׁעֲתָא דְּחָמָא, דְּהָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, לָא אִסְתְּלִיק בִּסְלִיקוּ וְלָא אִתְיָיקְרָא בְּעָלְמָא, אֶלָּא מִסִּטְרָא דִּשְׁאַר עַמִין. וְאִי תֵּימָא, הָא קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְיָיקַר בְּעָלְמָא, אֶלָּא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל. הָכִי הוּא וַדַּאי, דְּהָא יִשְׂרָאֵל אִינּוּן הֲוֵי יְסוֹדָא דִּשְׁרָגָּא לְאַנְהָרָא, אֲבָל כַּד שְׁאַר עַמִּין אָתָאן וְאוֹדָן לֵיהּ, בְּשִׁעְבּוּדָא דִּיְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּדֵין אִתּוֹסָף יְסוֹדָא דִּשְׁרָגָּא, וְאִתְתָּקַּף עַל כָּל עוֹבָדוֹי. בְּחִבּוּרָא חֲדָא, וְשָׁלִיט קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי עֵילָּא וְתַתָּא.
R. Eleazar continued: ‘It is written, “Therefore I shall praise thee, O Lord, among the nations, and sing praises unto thy name” (Ps. 18, 50). David said this under the prompting of the Holy Spirit, when he saw that the glory of the Holy One is not exalted and honoured in the world as it should be, unless other nations also contribute. It is true that the Holy One is glorified for Israel’s sake alone; but while Israel are the foundation of the divine light from out of which issues forth light for the whole world, yet when heathen nations come to accept the glory of the Holy One and to worship Him, then the foundation of the light is strengthened, and all its rays are unified, and then the Holy One reigns above and below.
כְּגַוְונָא דָּא, כָּל עָלְמָא, דְּחִילוּ וְאֵימָתָא נָפַל עָלַיְיהוּ מִקָּמֵי קוּדְשָׁא בְּרִיךְ הוּא. וְכֵיוָן דְּאָתָא יִתְרוֹ, דְּאִיהוּ כּוֹמָרָא עִלָּאָה, דְּכָל טַעֲוָון אַחֲרָנִין, כְּדֵין אִתְתָּקַּף וְשָׁלִיט יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עַל כֹּלָּא.
This is exactly what happened when Jethro, the high priest of paganism, was converted to the worship of the true God of Israel: the whole world, hearing of the mighty works of the Holy One, and seeing that the great sage, Jethro, had been drawn to worship the God of Israel,
בְּגִין, דְּכָל עָלְמָא, כַּד שָׁמְעוּ שֵׁמַע גְּבוּרְתֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, זָעוּ. וְכֻלְּהוּ הֲווֹ מִסְתַּכְּלָן בְּיִתְרוֹ, דְּאִיהוּ חַכִּים וְרַב מְמָנָא דְּכָל טַעֲוָון דְּעָלְמָא, כֵּיוָן דְּחָמוּ, דְּאִיהוּ אָתָא וּפָלַח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָמַר עַתָּה יָדַעְתִּי כִּי גָּדוֹל יְיָ' מִכָּל הָאֱלֹהִים, כְּדֵין כֻּלְּהוּ אִתְרַחֲקוּ מִפּוּלְחָנֵיהוֹן, וְיָדְעוּ דְּלֵית בְּהוּ מַמָּשׁוּ. כְּדֵין אִתְיָיקַר יְקָרָא דִּשְׁמָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּכָל סִטְרִין. וְעַל דָּא אִתְרְשִׁים פַּרְשְׁתָּא דָּא בְּאוֹרַיְיתָא, וְשֵׁירוּתָא דְּפַרְשְׁתָּא הֲוָה בֵּיהּ בְּיִתְרוֹ.
gave up their idols, realizing their impotence, and in this way the glory of the Holy Name of God was exalted on all sides. For this reason the narrative concerning Jethro has been preserved in the Torah, with Jethro’s name at the head.
יִתְרוֹ חַד מֵחַכִּימִין דְּפַרְעֹה הֲוָה. תְּלַת חַכִּימִין הֲווֹ לֵיהּ לְפַרְעֹה, חַד יִתְרוֹ, וְחַד אִיּוֹב, וְחַד בִּלְעָם. חַד יִתְרוֹ: דְּלָא הֲוָה פּוּלְחָנָא וּמְמַנָּא וְשַׁמָּשָׁא וְכֹכָבָא דְּשָׁלִיט עַל שׁוּלְטָנֵיהּ, דְּלָא הֲוָה יָדַע פּוּלְחָנָא דְּאִתְחָזֵי לֵיהּ, וְהַהוּא שִׁמּוּשָׁא דִּילֵיהּ. בִּלְעָם, הֲוָה חַרְשָׁא בְּכָל מִינִי חֲרָשִׁין בֵּין בְּעוֹבָדָא בֵּין בְּמִלָּה.
Pharaoh had as his counsellors three sages: Jethro, Balaam, and Job. Jethro, as already set forth, was the minister of worship, and there was no celestial Chieftain or star of which he did not know the appropriate cult. Balaam was an arch-sorcerer, in word and act.
אִיּוֹב הֲוָה דָּחִיל בִּדְחִילוּ, וּבְהַהוּא דְּחִילוּ הֲוָה עִקָרָא דִּילֵיהּ, בְּגִין דְּמִלָּה דִּלְעֵילָּא, בֵּין דִּקְדוּשָׁה, בֵּין דְּסִטְרָא אַחֲרָא, לָא יָכִיל בַּר נָשׁ לְאַמְשָׁכָא רוּחָא דִּלְעֵילָּא לְתַתָּא וּלְמִקְרַב גַּבֵּיהּ, אֶלָּא בִּדְחִילוּ. וִיכַוֵּין לִבֵּיהּ וּרְעוּתֵיהּ בִּדְחִילוּ וּתְבִירוּ דְּלִבָּא, וּכְדֵין יַמְשִׁיךְ לְתַתָּא רוּחָא דִּלְעֵילָּא וּרְעוּתָא דְּאִצְטְרִיךְ.
Job displayed pre-eminently the sense of religious awe and fear; for in the sphere of supramundane relationships, whether in the region of holiness or of unholiness (“the other side”), man cannot draw down the spirit from above and unite himself with it without a sense of fear and awe, the concentration of heart and mind, and self-effacement.
וְאִי לָא יְשַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ בִּדְחִילוּ לְהַהוּא סִטְרָא, לָא יָכִיל לְאִתְדַּבְּקָא בֵּיהּ רְעוּתֵיהּ, בַּר לְהָנֵי טוֹפְסֵי דְּקִיקִין, וְלָא בְּכֻלְּהוּ, בְּגִין דְּאִית בְּהוּ שָׁלְטָנִין, דְּאִצְטְרִיךְ לְגַבַּיְיהוּ, רְעוּתָא דְּלִבָּא וּדְחִילוּ. כָּל שֶׁכֵּן אִינּוּן מִלִּין עִלָּאִין, דְּאִצְטְרִיךְ דְּחִילוּ וְאֵימָתָא וּרְעוּתָא יַתִּיר.
Without this fear the worshipper, even if he be an idolater, cannot properly link his will to the power above; he will only be able to attain to some small sparks of that power and even these require concentration of will and a sense of fear.
יִתְרוֹ אִצְטְרִיךְ פּוּלְחָנֵיהּ דְּהַהוּא סִטְרָא תָּדִיר, בֵּין בְּזִמְנָא דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, בֵּין בְּזִמְנָא דְּלָא אִצְטְרִיךְ לֵיהּ, בְּגִין דְּהַהוּא סִטְרָא יְהֵא דָּבִיק לְגַבֵּיהּ, בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ. בִּלְעָם אִתְדָּבַּק בְּאִינּוּן חֲרָשִׁין, כְּמָה דְּאִתְּמַר.
Jethro’s religious activity had to be continuous, and independent of the needs of the worshippers; for, in order that he might be able to use the power when he needed to do so, he had always to be connected with it. Balaam clung to his mediums of sorcery, as we have stated,
אִיּוֹב בִּסְגִיאוּ דְּהַהוּא דְּחִילוּ דִּילֵיהּ אַהְדָּר בְּמִצְרַיִם לְמִדְחַל מִקָּמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, כַּד חָמָא אִינּוּן גְּבוּרָן וְנִסִּין, דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם. יִתְרוֹ, לָא אַהְדָּר בְּכָל דָּא, עַד דְּנָפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, וְכָל אִינּוּן קִשְׁרִין וְטִפְסִין דְּקָשִׁירוּ מִצְרָאֵי, לָא הֲווֹ כְּלוּם, וְנַפְקוּ. וּלְבָתַר דְּטָבַע לוֹן בְּיַמָּא, כְּדֵין תָּב, וְאַהְדָּר לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא.
and Job, because of that overpowering sense of awe which was in him, when he saw the mighty works of the God of Israel in Egypt, turned to worship Him with the same amount of fear and awe. But Jethro was not converted until later. Only when the Israelites had actually left Egypt, when he realized that all the bonds by which the Egyptian magicians had attempted to retain Israel in their power were futile, and when he saw that the Egyptians themselves had all perished in the Red Sea, only then did he turn to worship the Holy One, blessed be He.
בִּלְעָם לָא תָּב, וְלָא אַהְדָּר, דְּטִנּוּפָא (נ"א דטפסא) דְּסִטְרָא אַחֲרָא הֲוָה מִתְדָּבַק בֵּיהּ, וְעִם כָּל דָּא אִסְתַּכְּלוּתָא דְּמֵרָחִיק הֲוָה מִסְתַּכֵּל, בְּגוֹ הַהוּא טִנּוּפָא (ס"א טפסא) וְאִתְדַּבְּקוּתָא דְּסִטְרָא אַחֲרָא. דְּהָא בְּסִטְרָא אַחֲרָא אִית נְהִירוּ דָּקִיק חַד, דְּנָהִיר סַחֲרָנֵיהּ, כְּמָה דְאַתְּ אָמֵר (יחזקאל א׳:ד׳) וְנֹגַהּ לוֹ סָבִיב. וְדָא אִסְתַּכְּלוּתָא זְעֵיר (ועל דא) הֲוָה מִסְתַּכֵּל מֵרָחִיק, וְלָא בְּכֻלְּהוּ מִלִּין.
Balaam, again, was not converted at all, for the impurity of the “other side” clung to him. Yet even he saw something of the Divine and the Holy, although from a distance, through the mist of his impurity and attachment to the “other side”. For in the “other side” there is an admixture or outer ring of light which surrounds the darkness, as it is written: “A whirlwind came out of the north, a great cloud… anda brightness was about it” (Ezek. 1, 4).
וְכַד הֲוָה מִסְתַּכֵּל מִלָּה זְעֵיר מֵהַהוּא נְהִירוּ, כְּבָתַר כּוֹתָלָא הֲוָה, אָמַר וְלָא יָדַע מַאי קָאָמַר. וַהֲוָה מִסְתַּכֵּל בְּהַהוּא נְהִירוּ בִּסְתִימוּ דְּעֵינָא, וְאִתְגַּלְגַּל עֵינָא, וְחָזֵי בַּר נָשׁ נְהוֹרָא סְתִימָא, וְלָא חֲזִי. וְרָזָא דָּא (במדבר כ״ד:ג׳) שְׁתוּם הָעָיִן, וְאוּקְמוּהָ שְׁתוּם: סְתוּם, וְכֹלָּא חַד.
And he saw this brightness from a distance, but, as it were, through a partition; therefore, although he prophesied, he knew not what he prophesied: he looked at the light with a “closed eye” (Num. 24, 4), for there is no sphere of the “other side” that entirely lacks some streak of light from the side of holiness
דְּהָא לֵית סִטְרָא אַחֲרָא, דְּלֵית בֵּיהּ נְהִירוּ דָּקִיק זְעֵיר מִסִּטְרָא דִּקְדוּשָּׁה, כְּגַוְונָא דְּרוֹב חֶלְמִין, דְּבִסְגִיאוּת תַּבְנָא, אִית חַד גַּרְעִינָא דְּחִטִּין. בַּר אִלֵּין טַפְסֵי דְּקִיקִין חֲצִיפִין, דְּכֻלְּהוּ מְסָאֲבֵי יַתִּיר. וּבְהוּ הֲוָה בִּלְעָם יוֹדֵעַ.
as even in a field of straw there are some grains of wheat, save only certain minor powers of special shamelessness and uncleanness. And it is this little spot of light which Balaam saw.
זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה, דְּאִיהוּ לְעֵילָּא בְּכָל קְדוּשִׁין עִלָּאִין, וְאִסְתַּכַּל, בְּמָה דְּלָא אִתְיְיהִב רְשׁוּ לְבַר נָשׁ אַחֲרָא בְּעָלְמָא לְאִסְתַּכְּלָא. וּכְמָה דְּבִלְעָם הֲוָה חָמֵי נְהִירוּ זְעֵיר דָּקִיק כְּמִבָּתַר כּוֹתָלָא, מִגּוֹ הַהוּא סִטְרָא אַחֲרָא. אוּף הָכִי מֹשֶׁה, מִגּוֹ נְהִירוּ עִילָּאָה רַב וְסַגִּי, הֲוָה חָמֵי לְתַתָּא כְּמִבָּתַר כּוֹתָלָא, חַד חֲשׁוֹכָא דָּקִיק, דְּאִתְחֲזֵי לֵיהּ. וְלָאו בְּכָל זִמְנָא, כְּמָה דְּבִלְעָם לָא הֲוָה מִסְתַּכֵּל הַהוּא נְהִירוּ בְּכָל זִמְנָא.
Blessed is Moses who moved in all the supernal holy regions, and who beheld that which it is not given to any other human being to behold. Moreover, as Balaam saw from a distance a small light from within the “other side”, as it were through a partition, so Moses saw through the great light, as through a wall, a streak of darkness at its edge; but even he did not see it always, just as Balaam did not always see the streak of light.
זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה נְבִיאָה מְהֵימָנָא, מַה כְּתִיב בֵּיהּ, (שמות ג׳:ב׳) וַיֵּרָא מַלְאַךְ יְיָ' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה. הַסְּנְה וַדַּאי הֲוָה בְּגוֹ הַהוּא קְדוּשָׁה וְאִתְדָבַּק בֵּיהּ. דְּכֹלָּא אִתְדָּבַּק דָּא בְּדָא, טָהוֹר וְטָמֵא, לֵית טָהוֹר אֶלָּא מִגּוֹ טָמֵא.
Happy was the lot of the faithful prophet Moses, for what is it that we read concerning him? “And an angel of the Lord appeared unto him in a flame of fire out of the midst of a bush” (Ex. 3, 2). The bush was indeed in that region of holiness and clave to it, for all things cleave to one another, the pure and the impure, there is no purity except through impurity;
וְרָזָא דָּא, (איוב י״ד:ד׳) מִי יִתֵּן טָהוֹר מִטָּמֵא. קְלִיפָה וּמוֹחָא דָּא בְּדָא סַלְּקָא. וְדָא קְלִיפָה לָא יִתְעֲדֵי וְלָא יִתְּבַּר, עַד זִמְנָא דִּיקוּמוּן מֵתִין מֵעַפְרָא, כְּדֵין יִתְּבַּר קְלִיפָה, וּנְהִירוּ יַנְהִיר בְּעָלְמָא בְּלֹא סְתִימוּ מִגּוֹ מוֹחָא. זַכָּאִין אִינּוּן צַדִּיקַיָּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.
a mystery which is expressed in the words: “a clean thing out of an unclean” (Job 14, 4). The brain is contained in a shell, a shell which will not be broken until that time when the dead shall rise again. Then will the shell be broken and the light shine out into the world from the brain, without any covering on it. Blessed are the righteous in this world and in the world to come.’