IN THE THIRD MONTH, WHEN THE CHILDREN OF ISRAEL WERE GONE FORTH OUT OF THE LAND OF EGYPT…. The third month is the one in which the celestial chief Uriel has sway. He has three hundred and sixty-five myriads of camps with him, corresponding to all the days of the year. All have three hundred and sixty-five keys of light issuing from the inner supernal sphere called “Hashmal” (v. Ezek. 1, 4), which is hidden and veiled, in which the mysteries of the holy celestial letters of the Holy Name symbolized the “mountain of the Lord”, the place for the reception of proselytes;
And that light is contained in two lights, which yet are one. The first light1Hesed. is white, too bright for the eye to behold. It is the light which is hidden away for the righteous in the world to come, as it is written: “Light is sown for the righteous” (Ps. 97, 2). The second light2Geburah. is one which gleams and sparkles redly. The two are united and become one.
Uriel, the head of the angels, and all those hosts, partake of this light. As it is contained in two lights, it is called the “Twins”. Therefore, in that month in which the Torah was given (Sivan), the constellation of the “Twins” rules, and from them issue lights of various grades below to illumine the world.
Among all the other signs of the Zodiac there is not one possessing mouth or tongue, but this one has both, and the two are one. Therefore it is written in regard to the Torah: “And thou shalt meditate therein day and night” (Jos. 1, 8), “day” corresponding to the tongue, and “night” corresponding to the mouth. And both these are one.
Therefore the word teomim (twins), in connection with Jacob and Esau (Gen. 25, 24), is written in a defective form, in order to indicate that Jacob alone is under the sign of this constellation.
For Jacob had two months, Nisan and Iyar, as his, and is therefore within the symbolism of the “twins”; while Esau’s months are Tamuz and Ab, and only nine days in Ab, so it can be seen that he is not included in the Twins. He separated himself and turned towards impurity, in chaos and desolation.
And because Jacob is in the sign of the Twins the Torah was given to his children in the months of the Twins, being itself “twin”, viz. written and oral; it was given in the third month (Sivan), symbolizing the treble Torah (Law, Prophets, Writings).
R. Hiya said: ‘At the time when the Israelites approached Mount Sinai, the Holy One gathered their families to Him and examined them as to their lineage, and He found them all of a holy seed, of genuine birth.
So he said to Moses: “Now do I wish to give the Torah unto Israel. Draw them to Me by telling them of My love to their fathers and to themselves, and also concerning all the signs and wonders that I have manifested unto them. And thou shalt be My messenger.”
(שמות י״ט:א׳) בַּחֹדֶשׁ הַשְׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל וְגוֹ', דְּשָׁלִיט בֵּיהּ אוריא"ל לֵיהּ, רַב מְמָנָא, וּתְלַת מְאָה וְשִׁתִּין וְחָמֵשׁ רִבּוֹא מַשְׁרְיָין עִמֵּיהּ, כְּחוּשְׁבָּן יוֹמֵי שַׁתָּא. וְכֻלְּהוּ אִית לוֹן תְּלַת מְאָה וְשִׁתִּין וְחָמֵשׁ מַפְתְּחָן נְהוֹרִין, מֵהַהוּא נְהוֹרָא דְּנָפְקָא מִגּוֹ חַשְׁמַל עִלָּאָה פְּנִימָאָה גָּנִיז וְסָתִים, דִּי רָזִין דְּאַתְוָון קַדִּישִׁין עִלָּאִין דִּשְׁמָא קַדִּישָׁא, תַּלְיָין בֵּיהּ.
IN THE THIRD MONTH, WHEN THE CHILDREN OF ISRAEL WERE GONE FORTH OUT OF THE LAND OF EGYPT…. The third month is the one in which the celestial chief Uriel has sway. He has three hundred and sixty-five myriads of camps with him, corresponding to all the days of the year. All have three hundred and sixty-five keys of light issuing from the inner supernal sphere called “Hashmal” (v. Ezek. 1, 4), which is hidden and veiled, in which the mysteries of the holy celestial letters of the Holy Name symbolized the “mountain of the Lord”, the place for the reception of proselytes;
וְאִיהוּ רָזָא דְּאִישׁ תָּם, מָארֵיהּ דְּבֵיתָא, אִישׁ הָאֱלֹהִים. תָּם: דְּתַמָּן סִיּוּמָא וְקִשְׁרָא דִּתְפִילִין, (בראשית כ״ה:כ״ז) וְיַעֲקֹב אִישׁ תָּם הֲוָה. וּבְדִיּוּקְנֵיהּ, קַיְּימָא רָזָא דְּחַשְׁמַל פְּנִימָאָה עִלָּאָה טָמִיר וְגָנִיז. וְכָל נְהוֹרִין סְתִימִין עִלָּאִין נָקִיט אִיהוּ, וְנַפְקֵי מִנֵּיהּ, וְכֻלְּהוּ מַשְׁרְיָין נַקְטֵי אִינּוּן מַפְתְּחָן דְּהַהוּא נְהוֹרָא דְּנָפִיק מִגּוֹ חַשְׁמַל.
וְהַהוּא נְהוֹרָא, כָּלִיל בִּתְרֵין נְהוֹרִין, וְאִינּוּן חַד. נְהוֹרָא קַדְמָאָה, אִיהוּ נְהוֹרָא חִוָּורָא, דְּלָא שַׁלְטָא בֵּיהּ עֵינָא, וְדָא אִיהוּ נְהוֹרָא דְּגָנִיז לְצַדִּיקַיָּיא. כְּמָה דְאַתְּ אָמֵר (תהילים צ״ז:י״א) אוֹר זָרוּעַ לַצַּדִּיק וְגו'. נְהוֹרָא תִּנְיָינָא, אִיהוּ נְהוֹרָא מְנַצְּצָא מְלַהֲטָא, כְּגָוַון סוּמָק. וְאִתְכְּלִילוּ תְּרֵין נְהוֹרִין כְּחַד, וַהֲווּ חַד.
And that light is contained in two lights, which yet are one. The first light1Hesed. is white, too bright for the eye to behold. It is the light which is hidden away for the righteous in the world to come, as it is written: “Light is sown for the righteous” (Ps. 97, 2). The second light2Geburah. is one which gleams and sparkles redly. The two are united and become one.
וְהַאי אוריא"ל רַב מְמָנָא, וְכָל אִינּוּן מַשִׁירְיָין, נַטְלֵי הַהוּא נְהוֹרָא, וּבְגִין דְּכָלִיל בִּתְרֵין, אִקְרֵי תְּאוֹמִי"ם. וְעַל דָּא שַׁלְטָא בֵּיהּ, הַהוּא מַזָּלָא דְּאִקְרֵי בְּרָזָא דִּילֵיהּ תְּאוֹמִים, וּבֵיהּ אִתְיְהִיבַת אוֹרַיְיתָא. וּמִכָּאן אִתְמַשְּׁכָאן דַּרְגִּין לְתַתָּא, עַד דְּסַלְּקִין בִּשְׁמָהָן, (ס"א לאנהגא) לְאַנְהָרָא עָלְמָא.
Uriel, the head of the angels, and all those hosts, partake of this light. As it is contained in two lights, it is called the “Twins”. Therefore, in that month in which the Torah was given (Sivan), the constellation of the “Twins” rules, and from them issue lights of various grades below to illumine the world.
כָּל שְׁאַר מַזָּלֵי, לֵית לוֹן פֶּה וְלָשׁוֹן, וְהַאי אִית לֵיהּ פֶּה וְלָשׁוֹן כְּלִילָן כַּחֲדָא. וְעַל דָּא בְּאוֹרַיְיתָא, (יהושע א׳:ח׳) וְהָגִיתָ בּוֹ יוֹמָם וְלַיְלָה כְּתִיב. יוֹמָם, לָקֳבֵל לָשׁוֹן. לַיְלָה, לָקֳבֵל פֶּה. וְכֹלָּא כָּלִיל כַּחֲדָא. וּבְכֹלָּא סָלִיק תְּאוֹמִים.
Among all the other signs of the Zodiac there is not one possessing mouth or tongue, but this one has both, and the two are one. Therefore it is written in regard to the Torah: “And thou shalt meditate therein day and night” (Jos. 1, 8), “day” corresponding to the tongue, and “night” corresponding to the mouth. And both these are one.
תוֹמִים כְּתִיב, וְעַל רָזָא דָּא כְּתִיב תוֹמִים, (בראשית כ״ה:כ״ד) וְהִנֵּה תוֹמִים בְּבִטְנָהּ. אִי תֵּימָא דִּבְגִין תַּרְוַויְיהוּ קָאָמַר. לָאו הָכִי, דְּהָא עֵשָׂו לָא סָלִיק בְּרָזָא דָּא. אֶלָּא בְּגִין יַעֲקֹב קָאָמַר, וּשְׁבָחָא דָּא, דְּהֲוָה בִּמְעָהָא דְּהַהִיא צַדֶּקֶת, קָא מְשַׁבַּח קְרָא. וּבְגִין דְּהֲוָה תַּמָּן הַהוּא רָשָׁע, אִסְתַּלָּק מִתַּמָּן אָלֶף.
Therefore the word teomim (twins), in connection with Jacob and Esau (Gen. 25, 24), is written in a defective form, in order to indicate that Jacob alone is under the sign of this constellation.
וְכֹלָּא רָזָא חֲדָא. יַעֲקֹב נָטִיל בְּרָזָא דִּילֵיהּ, תְּרֵין יַרְחִין ניס"ן ואיי"ר, וְאִתְכְּלִיל אִיהוּ בְּרָזָא דְּסִיוָן, דְּאִיהוּ תְּאוֹמִים. עֵשָׂו, נָטִיל בְּרָזָא דִּילֵיהּ, תְּרֵין יַרְחִין תַּמּוּ"ז אָ"ב, וְאִיהוּ לָא אִשְׁתְּכַח, וְאִתְאֲבִיד, דְּהָא אֱלוּ"ל לָאו דִּילֵיהּ הוּא, וַאֲפִילּוּ אָ"ב, ט' יוֹם אִינּוּן דִּילֵיהּ, וְלָא יַתִּיר, וְאִתְאֲבִיד, וְלָא אִשְׁתְּכַח, וְלָאו אִיהוּ בְּרָזָא דִּתְאוֹמִים, אֶלָּא אִתְפְּרַשׁ לְחוֹדֵיהּ, וְסָטָא לְסִטְרָא אַחֲרָא בַּאֲפִיסָה וּשְׁמָמוּ, כְּמָה דְאַתְּ אָמֵר, (תהילים ט׳:ז׳) הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח.
For Jacob had two months, Nisan and Iyar, as his, and is therefore within the symbolism of the “twins”; while Esau’s months are Tamuz and Ab, and only nine days in Ab, so it can be seen that he is not included in the Twins. He separated himself and turned towards impurity, in chaos and desolation.
וּבְגִין דְּיַעֲקֹב אִיהוּ תְּאוֹמִים, אִתְיְהִיבַת אוֹרַיְיתָא לִבְנוֹי בַּחֹדֶשׁ תְּאוֹמִים, וְאוֹרַיְיתָא בְּרָזָא דִּתְאוֹמִים, תּוֹרָה שֶׁבִּכְתָב, וְתוֹרָה שֶׁבְּעַל פֶּה. בַּחֹדֶשׁ תְּלִיתָאֵי, לְעַם תְּלִיתָאֵי, בְּדַרְגִּין תְּלִיתָאִין, תּוֹרָה תְּלִיתָאֵי: תּוֹרָה, נְבִיאִים, וּכְתוּבִים. וְכֹלָּא חַד.
And because Jacob is in the sign of the Twins the Torah was given to his children in the months of the Twins, being itself “twin”, viz. written and oral; it was given in the third month (Sivan), symbolizing the treble Torah (Law, Prophets, Writings).
בַּחֹדֶשׁ הַשְׁלִישִׁי וְגוֹ'. פַּרְשְׁתָּא דָּא בְּהַאי קְרָא אוּקְמוּהָ לֵיהּ לְעֵילָּא. תָּאנִי רַבִּי חִיָּיא, בְּהַהוּא זִמְנָא דְּמָטוּ יִשְׂרָאֵל לְטוּרָא דְּסִינַי, כָּנִישׁ לְהוּ קוּדְשָׁא בְּרִיךְ הוּא לְזַרְעִיין דְּיִשְׂרָאֵל, וְאַשְׁגַּח לֵיהּ בְּכֻלְּהוּ, וְלָא אַשְׁכַּח בְּכֻלְּהוּ זַרְעָא דְּיִשְׂרָאֵל פַּסְלוּ, אֶלָּא כֻּלְּהוּ זַרְעָא קַדִּישָׁא, כֻּלְּהוּ בְּנֵי קְשׁוֹט.
R. Hiya said: ‘At the time when the Israelites approached Mount Sinai, the Holy One gathered their families to Him and examined them as to their lineage, and He found them all of a holy seed, of genuine birth.
בְּהַהוּא זִמְנָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, הַשְׁתָּא אֲנָא בָּעֵי לְמֵיהָב אוֹרַיְיתָא לְיִשְׂרָאֵל, מָשִׁיךְ לְהוּ בִּרְחִימוּתָא דַּאֲבָהָן, בִּרְחִימוּתָא דְּרָחִימְנָא לְהוּ, וּבְאַתְוָון דַּעֲבָדִית לְהוּ. וְאַתְּ הֲוֵי לִי שְׁלוּחָא, וְאָתִיב מִלִּין אִלֵּין. אָמַר ר' יוֹסִי אָמַר ר' יְהוּדָה, כַּךְ אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, בְּמִלָּה דָּא הוֵי לִי שְׁלִיחָא מְהֵימָנָא, לְאַמְשָׁכָא יִשְׂרָאֵל אֲבַתְרָאי.
So he said to Moses: “Now do I wish to give the Torah unto Israel. Draw them to Me by telling them of My love to their fathers and to themselves, and also concerning all the signs and wonders that I have manifested unto them. And thou shalt be My messenger.”