And in both, those above and those below, the seventh1Hesed. is the most exa1Binah.1Binah. which stands above and directs them all. It is written: “Extol him that rideth upon araboth” (Ps. 68, 4). Who is it that rides upon ‘araboth and what is meant by ‘araboth? It is the seventh firmament, and it is called ‘araboth (lit. mixtures) because it is composed of fire and water, from the region of the South and from the region of the North, being “mixed” from both these regions.
And as ‘Araboth is intrinsically the synthesis of all the other six firmaments, it forms intrinsically the Supernal Chariot. The Holy One, blessed be He, loves this firmament more than any of the other firmaments and delights in perfecting it with supernal beauty. Therefore does it say: “Extol Him that rideth upon ‘Araboth… and rejoice before Him”, Him that rideth upon that hidden, secret firmament, which is set upon the “Living beings” (Hayyoth).
“And rejoice before Him.” The expression “before” suggests, on the one hand, that no one can really have any conception of Him; and, on the other hand, that he who comes before that firmament must do so in joy, and not in sadness, for there all is pure joy with no trace of sadness or gloom.
Therefore, when the High Priest was to stand before Him, in the Sanctuary, he had to enter that holy place with joy, and all things about him were to express joy. Therefore is it written: “Serve the Lord with joy, come before him with singing” (Ps. 100, 2); for in His service there is no room for sadness.
It may be asked, What if a man is deep in sorrow and tribulation, and has no heart to rejoice, and yet his trouble forces him to seek for compassion from the Heavenly King; is he to refrain from prayer because of his sorrow? What can he do? He cannot help being heavy-hearted?
The answer is that “all gates have been closed since the destruction of the Temple, but the gates of tears have not been closed”, and tears are the expression of sadness and sorrow. Those celestial beings who are appointed over those gates of tears break down all the iron locks and bars and let the tears pass through; so the prayers of those sorrowful ones penetrate through to the Holy King, and that Place is grieved by the man’s sorrow, as it is written: “In all their afflictions he is afflicted”1Translation according to the Ken. (Isa. 63, 9).
Thus the prayer of the sorrowing does not return unto him void, but the Holy One takes pity on him. Blessed is the man who in his prayers sheds tears before the Holy One. This is true even on the Sabbath, which must be a day of joy: when a person fasts on Sabbath he manifests sadness on the day when the supernal firmament reigns, that firmament which manifests itself in joy, yes, which is the very essence of joy, communicating joy to all.
Yet if he fasts because of a sorrow, it delivers him from that punishment which had been decreed for him, as explained elsewhere. Hence it is written, “Extol Him that rideth upon (lit. in) Araboth”; that is to say, “Honour and glorify Him who rideth upon the Araboth, for there it is that perfect joy and gladness abide”. “His Name is KAH”, for that Name is connected with that realm. “And rejoice before Him”, since one must not appear before Him in sadness, as we have pointed out.’
Said R. Eleazar: ‘It ought to have been “who rideth upon (‘al) araboth”, why does it say “in (be) araboth”? Again: it ought to be, “He is in KAH”, why does it say “in KAH is His Name”? It is because this verse refers to the Hidden of hidden ones, the most Ancient of all the ancients, the completely unknown and undisclosed. It may be said that, since He rideth in it, then in this sphere at least He does disclose Himself.
Not so. What the verse tells us is that the Ancient of ancients “rideth in the araboth” in the sphere of KAH, which is the primordial mystery emanating from Him, namely the Ineffable Name KAH, which is not identical with Him, but is a kind of veil emanating from Him. This veil is His Name, it is His Chariot, and even that is not manifested.
to study the Torah. The innkeeper’s daughter also rose and lit the lamp for them, and then, instead of leaving the room, stayed behind, but out of their sight, that she might listen to the words of the Torah.
בְּכֻלְּהוּ שְׁבִיעָאָה עָדִיף, בַּר תְּמִינָאָה, דְּקָא מַדְבַּר לְכֻלְּהוּ, וְקַיְּימָא עַל כֻּלְּהוּ. כְּתִיב (תהילים ס״ח:ה׳) סֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת, מַאן רוֹכֵב בָּעֲרָבוֹת, וּמַאן אִינּוּן עֲרָבוֹת. אֶלָּא, עֲרָבוֹת דָּא רְקִיעָא שְׁבִיעָאָה, אֲמַאי אִתְקְרֵי עֲרָבוֹת. עַל דְּאִיהוּ כָּלִיל מֵאֶשָּׁא וּמַיָא כַּחֲדָא, וּמִסִּטְרָא דְּדָרוֹם, וּמִסִּטְרָא דְּצָפוֹן, וְאִיהוּ מְעוּרָב מִתְּרֵין סִטְרִין.
And in both, those above and those below, the seventh1Hesed. is the most exa1Binah.1Binah. which stands above and directs them all. It is written: “Extol him that rideth upon araboth” (Ps. 68, 4). Who is it that rides upon ‘araboth and what is meant by ‘araboth? It is the seventh firmament, and it is called ‘araboth (lit. mixtures) because it is composed of fire and water, from the region of the South and from the region of the North, being “mixed” from both these regions.
וְאִי תֵּימָא, אִי הָכִי, שְׁתֵּי עֲרָבוֹת דְּקָא מִתְחַבְּרָן בְּלוּלָב, וְתָנֵינָן עֲרָבוֹת, הֲדָא הוּא דִּכְתִּיב סֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת. אִי הָכִי, מַאן יָהִיב יַרְכִּין בְּגוּפָא, אוֹ גּוּפָא בְּיַרְכִּין, דְּהָא דָּא עָבִיד פֵּרִין וְאֵיבִין, וְדָא (קס"ט ע"ב) לָא עָבִיד פֵּרִין וְאֵיבִין.
אֶלָּא, וַדַּאי כֹּלָּא הוּא רָזָא דַּעֲרָבוֹת דְּבַלוּלָב, אִינּוּן עֲרָבוֹת דְּבַלוּלָב, חַד אֵשׁ, וְחַד מַיִם. בְּרָזָא דָּא דְּכֻלְּהוּ, וְאִיהוּ שְׁבִיעָאָה אִיהוּ אֵשׁ וּמַיִם כָּלִיל כַּחֲדָא, בְּרָזָא חֲדָא, וּבְגִין דַּעֲרָבוֹת אִיהוּ רָזָא כְּלָלָא דְּכֻלְּהוּ שִׁית אַחֲרָנִין, אִיהוּ רָזָא דִּרְתִיכָא עִלָּאָה, וְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהַאי רְקִיעָ, יַתִּיר מְכֻּלְּהוּ רְקִיעִין, וְתִיאוּבְתֵיהּ תָּדִיר לְאַתְקְנָא לְהַהוּא רְקִיעָא, בִּשְׁפִירוּ עִלָּאָה. וְעַל דָּא, סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת לְהַהוּא דְּרֹכֵב בָּעֲרָבוֹת. וּמַאן אִיהוּ. הַהוּא רָקִיעַ טָמִיר וְגָנִיז, דְּקַיְּימָא עַל גַּבֵּי חֵיוָתָא, דְּאִיהוּ רֹכֵב בָּעֲרָבוֹת.
And as ‘Araboth is intrinsically the synthesis of all the other six firmaments, it forms intrinsically the Supernal Chariot. The Holy One, blessed be He, loves this firmament more than any of the other firmaments and delights in perfecting it with supernal beauty. Therefore does it say: “Extol Him that rideth upon ‘Araboth… and rejoice before Him”, Him that rideth upon that hidden, secret firmament, which is set upon the “Living beings” (Hayyoth).
וְעִלְזוּ (ק"ע ע"ב) לְפָנָיו. מִלְּפָנָיו לָא כְּתִיב, אֶלָּא לְפָנָיו, דְּהָא לֵית מַאן דְּיִנְדַּע בֵּיהּ כְּלוּם. אֲבָל לְפָנָיו, מַאן דְּעָיִיל לְקָמֵיהּ דְּהַאי רְקִיעָ, אִצְטְרִיךְ לְמֵיעַל בְּחֶדְוָה, וְלָא בַּעֲצִיבוּ כְּלַל, בְּגִין דְּהַאי רְקִיעָא גָּרִים, דְּתַמָּן לָא שַׁרְיָא עֲצִיבוּ וְרוּגְזָא כְּלַל, דְּהָא תַּמָּן כֹּלָּא אִיהוּ בְּחֶדְוָה.
“And rejoice before Him.” The expression “before” suggests, on the one hand, that no one can really have any conception of Him; and, on the other hand, that he who comes before that firmament must do so in joy, and not in sadness, for there all is pure joy with no trace of sadness or gloom.
וְעַל דָּא, כֹּהֵן גָּדוֹל דְּקַיְּימָא לְקָמֵיהּ, לָא הֲוָה עָאל לְבֵי קוּדְשָׁא, בַּר בְּחֶדְוָה, וּלְאַחֲזָאָה חֶדְוָה, דְּהָא אַתְרָא גָּרִים. וְעַל דָּא כְּתִיב, (תהילים ק׳:ב׳) עִבְדוּ אֶת יְיָ' בְּשִׂמְחָה בֹּאוּ לְפָנָיו בִּרְנָנָה. דְּהָא אִצְטְרִיךְ דְּלָא לְאַחֲזָאָה בָּהּ עֲצִיבוּ.
Therefore, when the High Priest was to stand before Him, in the Sanctuary, he had to enter that holy place with joy, and all things about him were to express joy. Therefore is it written: “Serve the Lord with joy, come before him with singing” (Ps. 100, 2); for in His service there is no room for sadness.
וְאִי תֵּימָא, אִי הָכִי, הַאי מַאן דְּאִיהוּ בְּצַעֲרָא וּבְדוֹחְקָא, דְּלָא יָכִיל לְמֶחְדֵּי לִבֵּיהּ, וּמִגּוֹ דּוֹחֲקֵיהּ אִית לֵיהּ לְמִתְבַּע רַחֲמִין, קָמֵי מַלְכָּא עִלָּאָה, אִי הָכִי, לָא יִצְלֵי צְלוֹתָא כְּלַל, וְלָא יִיִעוּל בַּעֲצִיבוּ כְּלַל, דְּהָא לָא יָכִיל לְמֵחדֵי לִבֵּיהּ, וּלְאַעֲלָא קָמֵיהּ בְּחֶדְוָה, מַאי תִּקּוּנָא אִית לֵיהּ לְהַאי בַּר נָשׁ.
It may be asked, What if a man is deep in sorrow and tribulation, and has no heart to rejoice, and yet his trouble forces him to seek for compassion from the Heavenly King; is he to refrain from prayer because of his sorrow? What can he do? He cannot help being heavy-hearted?
אֶלָּא וַדַּאי הָא תָּנֵינָן, כָּל תַּרְעִין נִנְעָלוּ וְאַסְגִּירוּ, וְתַרְעִין דִּדְמָעִין לָא אַסְגִּירוּ, וְלֵית דִּמְעָה אֶלָּא מִגּוֹ צַעֲרָא וְעָצִיבוּ. וְכָל אִינּוּן דִּמְמָנָן עַל אִינּוּן תַּרְעִין, כֻּלְּהוּ מְתָבְּרִין גְּזִּיזִין וּמַנְעוּלִין, וְעַיְילִין אִינּוּן דִּמְעִין, וְהַהִיא צְלוֹתָא עָאלַת קָמֵי מַלְכָּא קַדִּישָׁא.
The answer is that “all gates have been closed since the destruction of the Temple, but the gates of tears have not been closed”, and tears are the expression of sadness and sorrow. Those celestial beings who are appointed over those gates of tears break down all the iron locks and bars and let the tears pass through; so the prayers of those sorrowful ones penetrate through to the Holy King, and that Place is grieved by the man’s sorrow, as it is written: “In all their afflictions he is afflicted”1Translation according to the Ken. (Isa. 63, 9).
כְּדֵין הַהוּא אֲתָר אִית לֵיהּ דּוֹחֲקָא, מֵהַהוּא עֲצִיבוּ וְדוֹחֲקָא דְּהַהוּא בַּר נָשׁ, כְּמָה דְאַתְּ אָמֵר (ישעיה סג) בְּכָל צָרָתָם לא צָר. תִּיאוּבְתֵּיהּ דְּהַהוּא עָלְמָא עִלָּאָה, לְגַבֵּי הַאי אֲתָר, כִּדְכוּרָא דְּתִיאוּבְתֵּיה תָּדִיר לְגַבָּהּ דְּנוּקְבָּא. כַּד מַלְכָּא עָאל לְגַבֵּי מַטְרוֹנִיתָא, אַשְׁכַּח לָהּ בַּעֲצִיבוּ, כְּדֵין כָּל מָה דְּאִיהִי בָּעָאת, בִּידָהָא אִתְמְסָר, וְהַהוּא בַּר נָשׁ, וְהַהִיא צְלוֹתָא, לָא אַהְדָּר בְּרֵיקָנַיָּא, וְקוּדְשָׁא בְּרִיךְ הוּא חַיִּיס עָלֵיהּ. זַכָּאָה חוּלָקֵיהּ דְּהַהוּא בַּר נָשׁ, דְּאוֹשִׁיד דִּמְעִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, בִּצְלוֹתֵיהּ.
Thus the prayer of the sorrowing does not return unto him void, but the Holy One takes pity on him. Blessed is the man who in his prayers sheds tears before the Holy One. This is true even on the Sabbath, which must be a day of joy: when a person fasts on Sabbath he manifests sadness on the day when the supernal firmament reigns, that firmament which manifests itself in joy, yes, which is the very essence of joy, communicating joy to all.
כְּגַוְונָא דָּא בְּשַׁבָּת, מַאן דְּיָתִיב בְּתַעֲנִיתָא בְּשַׁבָּת, מִגּוֹ צַעְרֵיהּ אַחְזֵי עֲצִיבָא, וּבְשַׁבָּת שַׁלְטָא הַהוּא רְקִיעָא עִלָּאָה, הַהוּא דְּאִתְחָזֵי בְּחֶדְוָה, וְאִיהוּ חֶדְוָה וְחַדֵּי לְכֹלָּא. הַהוּא דְּיָתִיב בַּעֲצִיבוּ, בְּגִין דְּאִיהוּ שַׁלְטָא, אַפִּיק לְהַהוּא בַּר נָשׁ מֵהַהוּא עוֹנְשָׁא דְּאִתְגְּזַר עָלֵיהּ, וְהָא אִתְּמַר, סֹלּוּ: הָבוּ יְקָר, וְרוֹמְמוּ לְהַהוּא דְּרוֹכֵב בָּעֲרָבוֹת, דְּאִיהוּ חֶדְוָה וְחַדֵּי כֹּלָּא, רְקִיעָא עַל גַּבֵּי חֵיוָתָא בְּיָ"הּ שְׁמוֹ וַדַּאי, דְּהָא בְּהַהוּא אֲתָר שְׁמָא דָּא אִתְכְּלִיל. וְעִלְזוּ לְפָנָיו, בְּגִין דְּלָא אִצְטְרִיךְ לְאַחֲזָאָה קָמֵיהּ עֲצִיבוּ, כְּמָה דְּאִתְּמַר.
Yet if he fasts because of a sorrow, it delivers him from that punishment which had been decreed for him, as explained elsewhere. Hence it is written, “Extol Him that rideth upon (lit. in) Araboth”; that is to say, “Honour and glorify Him who rideth upon the Araboth, for there it is that perfect joy and gladness abide”. “His Name is KAH”, for that Name is connected with that realm. “And rejoice before Him”, since one must not appear before Him in sadness, as we have pointed out.’
רַבִּי אֶלְעָזָר אָמַר, הַאי קְרָא, הָכִי אִצְטְרִיךְ לְמֵימַר, סֹלּוּ לָרוֹכֵב עַל עֲרָבוֹת, מַאי בָּעֲרָבוֹת. בְּיָהּ שְׁמוֹ, בְּיָהּ הוּא מִבָּעֵי לֵיהּ, מַאי שְׁמוֹ. אֶלָּא הַאי קְרָא, עַל סְתִימָא דְּכָל סְתִימִין, עַתִּיקָא דְּכָל עַתִּיקִין אִתְּמַר. הַהוּא דְּלָא אִתְגַּלְיָא, וְלָא אִתְיְדַע כְּלַל, דְּאִיהוּ רוֹכֵב בָּעֲרָבוֹת. וְאִי תֵּימָא, דְּאִיהוּ אַתְיָא וְרָכִיב בֵּיהּ, אִי הָכִי, אַף עַל גַּב דְּסָתִים הוּא בְּאֲתָר דָּא קַיְּימָא לְאִתְגַּלְיָא.
Said R. Eleazar: ‘It ought to have been “who rideth upon (‘al) araboth”, why does it say “in (be) araboth”? Again: it ought to be, “He is in KAH”, why does it say “in KAH is His Name”? It is because this verse refers to the Hidden of hidden ones, the most Ancient of all the ancients, the completely unknown and undisclosed. It may be said that, since He rideth in it, then in this sphere at least He does disclose Himself.
אֶלָּא סוֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת, דָּא אִיהוּ עַתִּיקָא דְּכָל עַתִּיקִין, סְתִימָא דְּכָל סְתִימִין, דְּלָא יְדִיעַ. וּבַמֶּה אִיהוּ רוֹכֵב, בַּעֲרָבוֹת, בְּיָ"הּ, דְּאִיהוּ רָזָא קַדְמָאָה דְּנָפִיק קַמֵּיהּ (ד"א מניה) וְדָא אִיהוּ שְׁמֵיהּ, מֵהַהוּא סְתִימָא, דְּלָא יְדִיעַ, שְׁמָא (ויקרא כ"ט) דִּילֵיהּ הוּא יָ"הּ. לָאו דְּאִיהוּ הוּא, אֶלָּא אִיהוּ הוּא, בְּגִין דְּהַהוּא פָּרוֹכְתָּא (ויקרא קכ"ח) דְּאִתְפָּרְסָא וְנָפִיק מִקָּמֵיהּ. אֲבָל הַאי פָּרוֹכְתָּא אִיהוּ שְׁמוֹ, וְדָא אִיהוּ רְתִיכָא דִּילֵיהּ, וְלָא אִתְיְדַע כְּלַל.
Not so. What the verse tells us is that the Ancient of ancients “rideth in the araboth” in the sphere of KAH, which is the primordial mystery emanating from Him, namely the Ineffable Name KAH, which is not identical with Him, but is a kind of veil emanating from Him. This veil is His Name, it is His Chariot, and even that is not manifested.
וְדָא אִיהוּ שְׁמוֹ הַגָּדוֹל, בְּגִין דְּאִית שְׁמֵיהּ דְּלָאו אִיהוּ כָּל כַּךְ גָּדוֹל, כְּהַאי אַף עַל גַּב דְּאִית בֵּיהּ תּוֹסֶפֶת אַתְוָון. דָּא אִיהוּ שְׁמָא רַבָּא, וְעַל דָּא בְּהַאי שְׁמָא, אֲנָן מְפִיקִין אָמֵן, דְּאִיהוּ מִנֵּיהּ. בְּהַאי אַזְלָא אָמֵן בְּכָל זִמְנָא, וּבִשְׁמָא אַחֲרָא לָאו הָכִי.
אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ, דְּכַד הַאי שְׁמָא אִתְתָּקַּן, כֹּלָּא אִיהוּ בִּשְׁלִימוּ, וְכָל עָלְמִין חַדָּאן בְּחִדוּ. בְּהַאי שְׁמָא, כְּלִילָן עִלָּאִין וְתַתָּאִין. בְּהַאי שְׁמָא, כְּלִילָן שִׁית מֵאָה וּתְלֵיסָר פִּקּוּדֵי אוֹרַיְיתָא, דְּאִינּוּן כְּלָלָא דְּכָל רָזִין עִלָּאִין וְתַתָּאִין. כְּלָלָא דְּעָלְמָא דִּדְכוּרָא לְעֵילָּא, וּכְלָלָא דְּעָלְמָא דְּנוּקְבָּא לְתַתָּא.
וְכֻלְּהוּ פִּקּוּדִין, כֻּלְּהוּ שַׁיְיפִין וְאֵבָרִין, לְאִתְחֲזָאָה בְּהוּ רָזָא דִּמְהֵימְנוּתָא. מַאן דְּלָא יַשְׁגַּח וְלָא אִסְתָּכַּל בְּרָזִין דְּפִקוּדֵי אוֹרַיְיתָא, לָא יְדַע, וְלָא אִסְתָּכַל, הֵיךְ מְתַּתְקְנָן שַׁיְיפִין בְּרָזָא עִלָּאָה. שַׁיְיפִין דְּגוּפָא כֻּלְּהוּ, מִתְתַּקְּנָן עַל רָזָא דְּפִקוּדֵי אוֹרַיְיתָא, וְאַף עַל גַּב דְּאִית שַׁיְיפִין, דְּאִינּוּן רַבְרְבִין וְעִלָּאִין, כֻּלְּהוּ זְעִירִין וְרַבְרְבִין, אִי אִתְנְטִיל חַד מִנַּיְיהוּ, אֲפִילּוּ זְעִירָא דְּבַר נָשׁ, אִקְרֵי מָארֵיהּ דְּמוּמָא, כָּל שֶׁכֵּן וְכָּל שֶׁכֵּן הַהוּא דְּגָרַע אֲפִילּוּ חַד פִּקּוּדָא מֵאִינּוּן פִּקּוּדֵי אוֹרַיְיתָא, דְּאָטִיל מוּמָא בְּאֲתָר דְּלָא אִצְטְרִיךְ.
תָּא חֲזִי, מַה כְּתִיב, (בראשית ב׳:ט״ו) וַיִּקַּח יְיָ' אֱלֹהִים אֶת הָאָדָם וַיַּנִּיחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ. וְתָנֵינָן, לְעָבְדָהּ וּלְשָׁמְרָהּ אִלֵּין קָרְבָּנִין, וְכֹלָּא חַד. אֲבָל דָּא רָזָא דְּפִקוּדֵי אוֹרַיְיתָא, לְעָבְדָהּ: אִלֵּין רמ"ח שַׁיְיפִין עִלָּאִין. וּלְשָׁמְרָהּ: אִלֵּין תְּלָת מְאָה וְשִׁתִּין וְחָמֵשׁ שַׁיְיפִין תַּתָּאִין. אִלֵּין עִלָּאִין דְּזָכוֹר. וְאִלֵּין תַּתָּאִין דְּשָׁמוֹר, וְכֹלָּא חַד.
זַכָּאָה אִיהוּ מַאן דְּזָכֵי לְאַשְׁלָמָא לוֹן. פִּקּוּדִין דְּאוֹרַיְיתָא, גָּרִים לְבַר נָשׁ לְאַשְׁלָמָא רוּחֵיהּ וְנִשְׁמָתֵיהּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי. אוֹרַיְיתָא מְזַכָּה לְבַר נָשׁ, לְאַחְסְנָא תְּרֵין עָלְמִין, עָלְמָא דָּא וְעָלְמָא דְּאָתֵי. כָּל מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא, אִשְׁתְּדַּל בַּחַיִּים. חַיִּים בְּהַאי עָלְמָא, וְחַיִּים בְּעָלְמָא דְּאָתֵי. אִשְׁתְּזִיב מִכָּל עוֹנָשִׁין בִּישִׁין, דְּלָא יַכְלִין לְשַׁלְּטָאָה עָלֵיהּ. אִי בְּאִשְׁתַּדְּלוּתָא הָכִי. כָּל שֶׁכֵּן מַאן דְּעָבִיד עוֹבָדָא.
רַבִּי חִיָּיא וְרִבִּי אַבָּא, שָׁרוּ בְּבֵי אוּשְׁפִּיזַיְיהוּ, קָמוּ בְּפַלְגוּת לֵילְיָא, לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא. בְּרַתֵיהּ דְּאוּשְׁפִיזָא, קָמַת וְאַנְהִירַת לוֹן שַׁרְגָּא, וּלְבָתַר קַיְּימַת אֲבַתְרַיְיהוּ לְמִשְׁמַע מִלִּין דְּאוֹרַיְיתָא.
to study the Torah. The innkeeper’s daughter also rose and lit the lamp for them, and then, instead of leaving the room, stayed behind, but out of their sight, that she might listen to the words of the Torah.