eternal_spirit
06-02-2009, 08:49 PM
http://sacred-texts.com/jud/zdm/zdm105.htm
A FEAST OF THE CIRCUMCISION.
SAID Rabbi Abba: "Scripture states, 'All thy people are93a righteous.' These words have been explained by the students initiates. Why are thy people called righteous? Were all the children of Israel upright and just? Were there not amongst them sinners and transgressors against the commandments of the law? Certainly there were. But let us learn from tradition what it teaches us respecting the esoteric meaning of these words. Blessed the lot of Israel who offer up sacrifices. The will of the Holy One is that they should sacrifice their sons to him on the eighth day after birth, from which time and after they become recipients of the good part that will never be taken from them, as it is written, 'The righteous One is the foundation of the world' (Troy. X. 25). When the rite of the covenant is duly performed, children enter into the blessing of the Holy One and are then accounted just and righteous, and therefore it is written of them, 'They shall inherit the land forever,' and also, 'Open unto me the gates of the righteous (zadecq) one that I may enter in; and further, 'This is the gate of the Lord, and the righteous shall enter therein' Ps. CXVIII. 20). Those who are circumcised are therefore termed righteous, and as we read, 'They shall inherit the land forever, the branch of my planting' (Is. LX. 21),Ps. 37:39 which the Holy One has planted in the garden of Eden. Now the earth below is one of these plants, and therefore the children of Israel have a good part in the world to come and, as just stated, shall inherit the land
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forever. The esoteric meaning of the word "forever" has already been explained. The letter He (H) is not found in93a, 86b the name of Abraham until after his circumcision, when from Abram it was changed to Abraham. Then it was that the Schekina became attached to and abode with him, and therefore it is written, 'These are the generations of the heavens and the earth when they were created.' Now from tradition we are informed that the word 'behibaram' (when they were created) should be read, 'behe baram' (by or through Abraham). It may be objected, how can it be said the heavens and the earth were created by Abraham, who corresponds to the Sephir Hesed (mercy) on the Tree of Life, since we know also from tradition that the word 'belubaram' signifies that the heavens and the earth were created by the Schekina, of which the letter H is the symbol? Our reply is that these two traditions are not really contradictory to each other, but refer and amount to the same thing."
Said Rabbi Jacob to his father, Rabbi Abba:from "Said Rabbi Jacob" to "As a token of his covenant" (next paragraph) omitted in Soncino "The letter H in 'behibaram' is found written smaller in size than the other letters composing the word, but in the word halayehorah, which is found beginning the verse, 'Do ye thus requite the Lord, oh foolish people and unwise' (Deuter. XXXII. 6)., it is written larger than the other letters in the Pentateuch (http://sacred-texts.com/jud/zdm/errata.htm#78). What is the reason of this difference between the two H's?"
Said Rabbi Abba: "The first H denotes that degree of divine life within the soul or lower self, that corresponds in signification with the sabbatical year that symbolizes it; the second larger H, that heavenly state of which the Jubilee is the symbol. Now, though the moon is at one time new and at another full, yet it is always one and the same notwithstanding its various phases, so is it with the mysterious Schekina that is distinguished by the smaller or larger letter H. Blessed is the lot of Israel in whom the Holy One delights more than any of her nation or people. As a token of his covenant with them, they perform the rite of circumcision, which whoever bears it shall never enter into Gehenna, for if he lives a chaste life, he will never be overcome by temptation nor break the vow taken in the name of the heavenly king. When a parent arranges and prepares for his son to enter into the covenant of circumcision, the Holy One summons all his celestial angels and says, 'Observe the child I have created in the world.' Then the prophet Elijah immediately
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descends at the time of the ceremony and takes the93a-93b seat that has been placed apart for him and which the father is bound by law to declare at the same time, 'This seat is for Elijah the prophet.' Otherwise, the prophet refrains from taking it and forthwith ascends and testifies before the Holy One of what has occurred. Observe that at first the scriptures state, 'And the Lord came unto him and said, 'What doest thou here, Elijah?' And Elijah answered and said, 'I have been very zealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant a,' (1 Kings XIX. 9-10). Then said God unto him, 'I swear by thy life that wherever and whenever my children shall practice and obey my covenant, there shalt thou be present and thy mouth which now testifies that the children of Israel have forsaken my covenant, shall also testify when they keep it.' We are also taught by tradition that Elijah was punished for making himself the accuser of God's children."
Thus they continued their studies in the secret doctrine until the day began to dawn, when Rabbi Abba and his son prepared to go their journey. Then spake the inn-keeper and said: "Ere you leave us, finish your remarks on the subject on which you have discoursed." On asking him what subject he meant, he answered: "Tomorrow you will behold and come into the presence of the Master who will be present here. It is the earnest desire and wish of my wife that you stay with us, as our son who has just been born unto us will be circumcised tomorrow."
Said Rabbi Abba: "The wish is a command, and we shall rejoice in seeing the Schekina and will postpone our departure." They stayed until the following night, when there was a gathering of all the friends of the host, who spent the time in the study of the secret doctrine, and no one slept that night.
"I WOULD like," said the host, "each one of you to give forth, according as he is able, some new idea or thought relative to the secret doctrine."
Then spake one of the guests and said: "It is written, 'Praise ye the Lord, for the avenging (biproa peraoth) of Israel when the people willingly offered themselves' ( Jud. V. 2). Wherefore did Deborah and Barak begin this song with these words? We learn from tradition that the world stands and is established only on the divine covenant. As long as Israel continues to obey and conform to it by the rite of circumcision it will abide stable, but if it should, be which God forbid, that Israel neglect their duty and ignore the covenant, then the blessings accruing from the observance of it will cease coming into the world. Observe, no other nation or people will ever rule over Israel so long as it abides true and faithful to the covenant. What mean these words, 'Faithful (http://sacred-texts.com/jud/zdm/errata.htm#79) to the covenant?' They indicate that when the command respecting the rite attached to the covenant is ignored, or in other words, when the worship of God is forsaken as was the case in the time of Deborah, as it is written, 'And the children of Israel did evil in the sight of the Lord and served Baalim and He delivered them into the hands of Sisera' (Jud. IV. 2); the meaning of these words is that they forsook God; that is, they neglected to perform the initiatory rite attached to the covenant which their forefathers, the patriarchs, had inaugurated and performed. When Deborah, however, appeared, she brought them to a sense of their infidelity towards God, so that they willingly and of their own accord (behithnadeb) returned to the observance of the law respecting the
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[paragraph continues] 'persia' 1 (http://sacred-texts.com/jud/zdm/zdm106.htm#fn_10) and found that obedience brought them blessings, together with overthrow and defeat of their enemies. We also learn from tradition that the Holy One said unto Joshua, 'The children of Israel are impure, they have ceased obeying93b the law respecting 'persia' and so have not entered into the covenant, and thou wishest to lead them into the holy land and overthrow their enemies, go and circumcise the children of Israel again.' And not until they had conformed to this injunction were they able to enter the Promised Land and conquer their foes. The same thing occurred when Deborah appeared; and when by obedience (http://sacred-texts.com/jud/zdm/errata.htm#80) they returned to the path of duty, victory attended their arms and blessings were again showered upon them and the world. This is why it is written, 'biproa peraoth' and by obeying the law respecting it willingly and of their own accord, they were able to say, 'barcou Iehovah,' praise for the renewal of his blessings."
Said another guest: "It is written, 'And it came to pass as Moses was journeying, the Lord met him in the inn and sought to kill him' (Ex. IV. 24). The question may here b asked, kill whom? Moses or his son. Moses most certainly, for the Holy One had said unto him: 'Thou art going to bring forth Israel out of Egypt and vanquish a great king and ruler, yet thou forgettest and neglectest to circumcise thy own son.' For this gross neglect on his part, he sought to (http://sacred-texts.com/jud/zdm/errata.htm#81) kill him. Now we learn from tradition that the archangel Gabriel descended at this moment, enveloped in flaming fire to consume Moses and a serpent leaped out of it to destroy him. But why a serpent? The Holy One had said to Moses: 'Thou intendest to go and kill a mighty and powerful despot (pharaoh) and hast not circumcised thy son.' Then made he a sign to the serpent to kill him. At that moment Zepporah, his wife, appeared and, taking the boy, performed the rite at once, when the serpent (http://sacred-texts.com/jud/zdm/errata.htm#82) let go his hold on Moses, as it is written, 'Then Zepporah took a sharp stone (tzour) and circumcised the son' (Ex. IV. 25). What does the word 'tzour' here denote? A remedy, an antidote, which was the rite of circumcision, to the performance of which she was impelled by an inner inspiration of the Holy Spirit, and thus saved the life of her husband."
Then spake another guest and said: "It is written, 'And Joseph said unto his brethren, come near me, I pray you' (Gen. XLV. 4); and they came near. Wherefore spake Joseph
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thus, as his brethren were already near him? It was because when he said unto them, 'I am Joseph your brother' they became filled with amaze and astonishment, seeing him head ruler of Egypt. Then said Joseph: "This is the cause of my elevation to the high position I occupy," and manifested the sign of the covenant he bore upon him. From this we infer that success and prosperity in life accrue (http://sacred-texts.com/jud/zdm/errata.htm#83) sooner or later to everyone who observes the rite of the covenant and keeps himself pure and chaste. We are confirmed in. this by the example of Boaz, concerning whom we read, 'As the Lord liveth, lie down until the morning' (Ruth III. 13). The tempter wished to lead Boaz into sin; but faithful and true to his oath, he resisted the temptation and thus kept pure the sign of the covenant. Therefore, he was honored in giving birth to those whose offspring became kings and rulers over all other kings, and also of becoming the ancestral progenitor of King Messiah who is called by the name of the Holy One.
Another guest spake and said: "It is written, 'Though a host should encamp against me, my heart shall not fear, though war should rise against me, in this (bezoth) will I be confident' (Ps. XXVII. 3). The word "bezoth" here denotes the sign of the covenant a man bears here below as on high, and this is why David said, 'In this will I be confident.' It is written, 'Zoth is the sign of the covenant' (Gen. IX. 12). 'Zoth is my covenant.' These zoths refer to one and the same sign of the divine life. We learn from tradition that ze, male, and zoth, female, are one and never separate. If it be said, then everyone, whether bearing the mark of the covenant or not, enjoys the blessings of it. Why should not everyone, as well as David, say the same words? But David was united with and enjoyed the presence of the Schekina, of which he was an image by virtue of the royal crown or diadem he wore. Observe, it was owing to his failure in preserving zoth in all its purity, that the kingdom was taken from him for a period, as tradition states. This zoth is impressed on the celestial kingdom as on Jerusalem the Holy City. When David by his sin in connection with Bathsheba transgressed against it, a voice from on high called unto him and said, 'Thou shalt reap the fruit of thy deeds. Thou shalt be ejected out of Jerusalem and the kingdom shall be taker from thee.' We learn this from the words of scripture, 'Behold,
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[paragraph continues] I will raise up evil against thee out of thine own house' (2 Sam. XII. II). Thus was David punished for breaking the covenant by his unchastity; and, as it was with him, so will it be with all others who likewise transgress against it."
Another guest spake and said: "It is written, 'Unless the Lord had been my help, my son would have dwelt in silence (duma)' (Ps. XCIV. 17). Through what are the children of Israel blessed that they descend not into Gehenna and come under the power of the angel Duma like other idolatrous nations' Because, as tradition informs us, when a man leaves the world, hosts of angels, the executors of justice, approach him, but on perceiving the sacred sign or token of the covenant he bears on him, they leave him and trouble not to deliver him unto the hands of Duma who sentences men to descend into Gehenna, the fate and doom of all those who are delivered into his power. The man who by chastity preserves himself pure, fears no judgment for he is united with the name of the Holy One. David failed to do this and in consequence lost his kingdom and was driven out of Jerusalem and feared greatly that the avenging angels would consign him into the hands of Duma, which would have meant for him eternal death (the annihilation of the soul through absolute separation from the higher self). This fear and terror abode with him until Nathan, the prophet,94a announced unto him the good news, 'The Lord hath taken away thy sin so thou shalt not die.'2 Sam. 12:13 Then was it that David said, 'If the Lord had not been my help, my soul would have dwelt in hell.'"
Another guest spake and said: "'If I shall find favor in the eves of the Lord, he will bring me again and make me to sec his sign (otho) and his tabernacle' (2 Sam. XV. 25). Who can see the Holy One? Tradition states that when judgment was decreed and passed upon David, he knew it was owing to his sin in violating the sign of the covenant, for punishment attends everyone who transgresses against it and observes not its obligatory duties, which, if not performed, no one is accounted just, if he keep not himself pure and chaste in deed and thought. Knowing this, David prayed, 'If I find favor in the eyes of the Lord, he will answer me and make me to see his sign (otho) and tabernacle,' or as these words may be paraphrased, God grant me to see his holy token, for I tremble and fear because I have lost
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mine. What is meant by 'the token of God?' It denotes the sovereignty of Israel and Jerusalem. Nov he who lives unchastely forfeits the mark or token of God, that is. the divine life in the soul."
Another guest spake and said: "It is written, 'And in my flesh shall I see my God, Eloha' (Job XIX. 26). What is meant by this expression, 'in my flesh'? Why said he not, rather, 'in myself'? If he really said 'in my flesh,' what did he mean? Job here alludes to the flesh which scriptures mentions, 'The holy flesh they have soiled' (yaabrou) (Jer. XI. 15), and also, 'My covenant shall be in your flesh for an everlasting covenant' (Gen. XVII. 13). We are taught whenever a man bears this token on him, he sees the Holy One himself, and when this occurs it is through the unification of the lower and higher selves, resulting in the Beatific Vision. If, however, he does not preserve purity of thought and act, scriptures states, this union ceases and becomes broken, and the soul or lower self perishes, going back and becoming resolved into its original elements out of which it has been prepared and built up, like as the material body returns to the dust out of which it has been formed; and therefore it is written, 'They lose the breath divine (minishmath Eloha).' The divine Schekina never separates from one who by his pure life and faithful obedience observed the good law, or covenant. If it be asked, when does the holy Spirit or divine life manifest itself in a man? it is when the union we have just mentioned is effected. It is the true, the divine, marriage when they twain become one flesh. From tradition we learn why the letters V and H are placed together in their alphabetical order. Vau being the symbol of the male and He that of the female principle, which are united and operate in combination with each other, as husband and wife, and from one becoming invested with a nimbus or covering of divine light that emanates from the male principle and known in scripture as grace (chesed), as it is written, 'The goodness (chesed) of God endureth continually' (Ps. LII. 1). This ray of divine light comes through the Sephira (http://sacred-texts.com/jud/zdm/errata.htm#84) "supreme Wisdom" and penetrates the male principle, which is communicated to the female. Another tradition states that the name Aloha is separable into, al, V and H, al designating the light of wisdom, V the male principle and H the female principle, and their totality form Aloha.
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[paragraph continues] The holy soul or higher self, as it has been stated, is in intimate relationship with the nephesh or soul only so long as it keep itself pure and preserve intact the holy covenant, and therefore it is written, 'In my flesh shall I see God' (Aloha) (Job XIX. 26). A pure life, a pure soul, are reciprocal and convertible terms and never separated. Happy the lot of those who, attached to the Holy One, live the divine life, both in this world and the world to come. Of them it is written, 'Ye who have become joined unto the Lord your God are alive everyone of you this day' (Deuter. IV. 2). For theirs is the one true and divine life that they live."
After the guest had ceased speaking, Rabbi Abba addressed them thus: "How is it," said he, "that so mentally and spiritually enlightened, you are content to reside and live in such an obscure place, and are so versed in the teachings of the secret doctrine?"
They answered and said: "When the young birds leave their nests they know not whither to go, as it is written, 'As a bird wandereth from its nest so is a man that wandereth (http://sacred-texts.com/jud/zdm/errata.htm#85) from his place' (Prov. XXVII. 9). Now this place is our nest and is suitably adapted for study of the secret doctrine. During the first part of the night we sleep. The other part we devote to study. When daybreak begins, the refreshing morning breezes and the light of the sun so invigorates us that we apply ourselves with renewed energy to meditation, and readily assimilate, digest and understand the teachings that come into our minds. A great calamity once happened in this place and a great many of illustrious and learned teachers perished, and which they might have escaped but for their neglect in (http://sacred-texts.com/jud/zdm/errata.htm#86) the study of the secret doctrine. Made wise from their example and fate, we study assiduously by day and night, preferring to remain here because its situation is highly favorable and helpful to a student of life. He who leaves it would be as foolish as he who takes away his own life."
On hearing these words, Rabbi Abba raised his hands and blessed them. They were all sitting together and when day began to dawn, it was said to the young people who were there, "Go out and see if it is daybreak, and if it be so, then let each one address something to our excellent and esteemed guest, Rabbi Abba, and some remarks on the secret doctrine."
THEY went out of the house and found the sun had already risen above the horizon. Then said one of them: "Today fire will descend from on high." Said another: "It will descend upon this house and envelope someone in flames." A third said: "It will be one who is in our midst and well on in years."
"God forbid that this should happen," exclaimed Rabbi Abba, who was exceedingly troubled, so that he was unable to speak. After a few moments, he became composed and said: "I perceive heaven is communicating to the earth and predicting through these children, events that will occur during the day."
The predictions proved true, respecting Rabbi Abba, for the joy he felt in the study of the secret doctrine was so great that his countenance and head became irradiated with a nimbus of light. All that day, the guest remained in the house and none went out of it. It was surrounded with something similar to a thin cloud of mist, and the friends assembled
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there experienced a sense of inward joy and delight so intense as that which was felt by the children of Israel when they received the law at Mount Sinai. So intent and absorbed were the guests in their meditations that when their meeting ended, they knew not whether it was day or night.
Then Rabbi Abba spake and said: "Whilst we are all present, let each one direct and concentrate his thoughts and speak on the subject of 'Wisdom,' that our host may be blessed and profited now that he is about to celebrate the feast of the circumcision."
Then stood up one of the guests and said: "It is written, 'Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy courts. We shall be satisfied with the goodness of thy house, thy holy tabernacle' (Ps. LXV. 5). Observe in this verse the sequence of the words, court, house, tabernacle, in an ascending grade from the lower to the higher. To dwell in thy courts, is to dwell in Jerusalem and be accounted holy, as it is written, 'He that remaineth in Jerusalem shall be called holy' (Is. IV. 3), and also, 'We shall be satisfied with the goodness of thy house.: 'Through wisdom a house is builded and by understanding it is established' (Prov. XXIV. 3). By the word wisdom, allusion is made to the occult words, 'And a river went forth out of Eden to water the garden.' 'Thy holy tabernacle,' then, is the higher and supreme degree of divine life, for the term "hecal" (tabernacle) is the same as he-cal (there is everything), the tabernacle being the perfection and union of all things. The beginning of the verse confirms this interpretation. 'Happy is the man whom thou choosest that he may dwell in thy courts.' He who offers as a sacrifice to the Holy One his own son by causing him to undergo the rite of circumcision, becomes a friend and servant of the Holy One and enables him to dwell also in the house and tabernacle or the secret place of the Most High. The word "hatzerekha" (thy courts) is here found in the plural and includes house and tabernacle. It is for this reason that true men and faithful servants of the covenant, when the rite was performed, were accustomed to recite this verse in the following way, one of the assistants repeated the words, 'blessed is he whom thou choosest to approach unto thee.' Another said, 'we shall be satisfied with the goodness of thy house.'
Then followed the benediction pronounced by the child's
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father: "Blessed be thou, Lord and Master of the universe who hast sanctified us and commanded us to bring this child unto the covenant of Abraham our father." The witnesses then say, 'God grant that as you have caused thy child to enter into the covenant, so may thou also initiate him into the secret doctrine respecting marriage and good works.' We know from tradition that a man ought first of all to pray for mercies to be extended to himself and then to others, as it is written, 'Make atonement for himself and for his household and for all the congregation of Israel' (Lev. XVI. 17). We think this a precept that should be always followed."
Said Rabbi Abba: "Truly and rightly so, and he who neglects and ignores it excludes himself and enters not into the ten canopies or pavilions which the Holy One has prepared for the righteous in the world to come and for all who obey this injunction. For this reason the words of this verse are ten in number, corresponding each of them to one of these pavilions. Blessed is your lot in this world and the world to come, for the secret doctrine is written in your hearts as though you had been in bodily form at Mount Sinai when the law was given forth to the children of Israel.
Said another guest: "It is written, 'An altar of earth shalt thou make unto me and sacrifice thereon thy burnt offerings and thy peace offerings' (Ex. XX. 24). We are taught that everyone who brings his child as a sacrifice, or in other words, causes him to be circumcised, makes an offering the greatest and most acceptable that can be rendered to the Holy One, and also the altar he makes is the most perfect that can be possibly made. Therefore, at the performance of this rite it is necessary that there be an altar consisting of a vase filled with earth, into which is cast the prepuce, this being accounted by the Holy One as an offering equally as agreeable and acceptable to him as the sacrifice of sheep and oxen, and therefore it is further written, 'Where I record my name, I will come unto thee and will bless thee.' What do the words, 'where I record my name' signify? They allude to the sign of the covenant, as it is written, 'The secret or mystery of the Lord is with them that fear him, and he will show them his covenant' (Ps. XXV. 14). Further it is added, 'If thou wilt make me an altar of stone, thou shalt build it of unhewn stones, for if thou lift up thy tool upon it, thou hast polluted it' (Ex. XX. 25). These words refer to heathen converts to
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[paragraph continues] Judaism who are generally stiff-necked and hard of heart,95a and therefore termed an altar of stone. 'Thou shalt built it of unhewn stones' signify those who have the desire to serve and worship the Holy One, who enjoins that no gentile convert should undergo the rite of the covenant until he has renounced his former religion and parted with his hardness of heart, as his conversion would prove vain and of no good effect. He would be like unto a stone, carved and polished outside but interiorly is still rough and hard. The real meaning then of these words is, unless the heart is softened by entering into the covenant, it is of no benefit whatever, either to them who take part in the ceremony or bear the sign on them. Happy is he who in this pleases the Holy One by this offering of his son unto him, for he will rejoice daily, as it is written, 'But let them rejoice, all they who put their trust in thee, let hem shout for joy because thou dwellest with them, let them also that love thy name be joyful in thee'" (Ps. V. 11).
Said another guest: "It is written, 'And Abraham was ninety and nine years old and the Lord appeared unto him, and said unto him, I am the Almighty God, walk thou before me and be thou perfect' (Gen. XVII. 1). This verse needs critical examination, as it abounds with several difficulties that require explanation. It may be asked, had not the Holy One appeared unto Abraham before attaining unto this age, which might be inferred from the words of this verse. In previous accounts of the divine manifestations no mention whatever is made of Abraham's age. It is simply said, 'the Lord said unto Abraham * * *.' Another difficult question is, how was it that before Abraham had reached this age, scripture nowhere states that the Lord appeared unto him? It was because that up to that time he was uncircumcised, and it was only after he had performed the rite the Holy One revealed himself in a way and manner he had never done before, and therefore scripture states, 'And the Lord appeared unto him.' But why did the Lord appear and manifest himself to Abraham on this particular occasion? Because he wished to make known unto him the relation existing between the sign of the covenant and that most sublime degree of elevation in the divine life, termed the "Holy Crown." Moreover, the Holy One intended that from Abraham should proceed a people and nation wholly sanctified unto himself; it was essential that he himself should first become
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such, which did not occur until he had attained to the age of ninety-nine years. Another reason why scripture states this age of Abraham is, that until he had attained thereunto, his years were not reckoned or taken any account of and only began to be so when he became circumcised at this advanced age. When the Lord appeared unto him and said, 'I am the Almighty God' (El Shaddai). Why up to this time had he not appeared unto him and announced himself by this name? Respecting this question tradition informs us that at the creation of the world, he. made higher and lower spheres, some of the latter of which were void of holiness and spiritual life, such as the world of elementals who are able to influence those in this earth who are uncircumcised and who become impressed with their mark, the letters S and D denoting they are soiled and subject to the influence of the evil one. But as soon as men are circumcised, they become freed from the influence of the elementals and live under the wings or protection of the Schekina. It is then that the Yod (I), symbol of the sign of the Covenant, becomes impressed upon them95a-95b and they bear on them the full-divine name Shaddai (S D I). When this occurred in the case of Abraham, then, as stated, the Lord appeared unto him and said unto him, 'I am the Almighty God,' (El Shaddai) 'walk thou before me and be thou perfect' (thanaim), which word signifies full and complete. In other words, he said, until now the mark thou hast borne is incomplete, being composed only of the letters S and D. Circumcise now thyself, then wilt thou bear my full and complete name of Shaddai, for whoever bears it is blessed, as it is written, 'And God Almighty (Al Shaddai) bless thee' (Gen. XXVIII. 3). It is from him that all blessings come. He it is who rules the inferior worlds that tremble and fear before him, so that they are unable to exercise any influence over those who bear on them the full sign of the covenant. who will never descend or fall into Gehenna, as it is written, 'Thy people also shall be all righteous'"
A FEAST OF THE CIRCUMCISION.
SAID Rabbi Abba: "Scripture states, 'All thy people are93a righteous.' These words have been explained by the students initiates. Why are thy people called righteous? Were all the children of Israel upright and just? Were there not amongst them sinners and transgressors against the commandments of the law? Certainly there were. But let us learn from tradition what it teaches us respecting the esoteric meaning of these words. Blessed the lot of Israel who offer up sacrifices. The will of the Holy One is that they should sacrifice their sons to him on the eighth day after birth, from which time and after they become recipients of the good part that will never be taken from them, as it is written, 'The righteous One is the foundation of the world' (Troy. X. 25). When the rite of the covenant is duly performed, children enter into the blessing of the Holy One and are then accounted just and righteous, and therefore it is written of them, 'They shall inherit the land forever,' and also, 'Open unto me the gates of the righteous (zadecq) one that I may enter in; and further, 'This is the gate of the Lord, and the righteous shall enter therein' Ps. CXVIII. 20). Those who are circumcised are therefore termed righteous, and as we read, 'They shall inherit the land forever, the branch of my planting' (Is. LX. 21),Ps. 37:39 which the Holy One has planted in the garden of Eden. Now the earth below is one of these plants, and therefore the children of Israel have a good part in the world to come and, as just stated, shall inherit the land
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forever. The esoteric meaning of the word "forever" has already been explained. The letter He (H) is not found in93a, 86b the name of Abraham until after his circumcision, when from Abram it was changed to Abraham. Then it was that the Schekina became attached to and abode with him, and therefore it is written, 'These are the generations of the heavens and the earth when they were created.' Now from tradition we are informed that the word 'behibaram' (when they were created) should be read, 'behe baram' (by or through Abraham). It may be objected, how can it be said the heavens and the earth were created by Abraham, who corresponds to the Sephir Hesed (mercy) on the Tree of Life, since we know also from tradition that the word 'belubaram' signifies that the heavens and the earth were created by the Schekina, of which the letter H is the symbol? Our reply is that these two traditions are not really contradictory to each other, but refer and amount to the same thing."
Said Rabbi Jacob to his father, Rabbi Abba:from "Said Rabbi Jacob" to "As a token of his covenant" (next paragraph) omitted in Soncino "The letter H in 'behibaram' is found written smaller in size than the other letters composing the word, but in the word halayehorah, which is found beginning the verse, 'Do ye thus requite the Lord, oh foolish people and unwise' (Deuter. XXXII. 6)., it is written larger than the other letters in the Pentateuch (http://sacred-texts.com/jud/zdm/errata.htm#78). What is the reason of this difference between the two H's?"
Said Rabbi Abba: "The first H denotes that degree of divine life within the soul or lower self, that corresponds in signification with the sabbatical year that symbolizes it; the second larger H, that heavenly state of which the Jubilee is the symbol. Now, though the moon is at one time new and at another full, yet it is always one and the same notwithstanding its various phases, so is it with the mysterious Schekina that is distinguished by the smaller or larger letter H. Blessed is the lot of Israel in whom the Holy One delights more than any of her nation or people. As a token of his covenant with them, they perform the rite of circumcision, which whoever bears it shall never enter into Gehenna, for if he lives a chaste life, he will never be overcome by temptation nor break the vow taken in the name of the heavenly king. When a parent arranges and prepares for his son to enter into the covenant of circumcision, the Holy One summons all his celestial angels and says, 'Observe the child I have created in the world.' Then the prophet Elijah immediately
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descends at the time of the ceremony and takes the93a-93b seat that has been placed apart for him and which the father is bound by law to declare at the same time, 'This seat is for Elijah the prophet.' Otherwise, the prophet refrains from taking it and forthwith ascends and testifies before the Holy One of what has occurred. Observe that at first the scriptures state, 'And the Lord came unto him and said, 'What doest thou here, Elijah?' And Elijah answered and said, 'I have been very zealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant a,' (1 Kings XIX. 9-10). Then said God unto him, 'I swear by thy life that wherever and whenever my children shall practice and obey my covenant, there shalt thou be present and thy mouth which now testifies that the children of Israel have forsaken my covenant, shall also testify when they keep it.' We are also taught by tradition that Elijah was punished for making himself the accuser of God's children."
Thus they continued their studies in the secret doctrine until the day began to dawn, when Rabbi Abba and his son prepared to go their journey. Then spake the inn-keeper and said: "Ere you leave us, finish your remarks on the subject on which you have discoursed." On asking him what subject he meant, he answered: "Tomorrow you will behold and come into the presence of the Master who will be present here. It is the earnest desire and wish of my wife that you stay with us, as our son who has just been born unto us will be circumcised tomorrow."
Said Rabbi Abba: "The wish is a command, and we shall rejoice in seeing the Schekina and will postpone our departure." They stayed until the following night, when there was a gathering of all the friends of the host, who spent the time in the study of the secret doctrine, and no one slept that night.
"I WOULD like," said the host, "each one of you to give forth, according as he is able, some new idea or thought relative to the secret doctrine."
Then spake one of the guests and said: "It is written, 'Praise ye the Lord, for the avenging (biproa peraoth) of Israel when the people willingly offered themselves' ( Jud. V. 2). Wherefore did Deborah and Barak begin this song with these words? We learn from tradition that the world stands and is established only on the divine covenant. As long as Israel continues to obey and conform to it by the rite of circumcision it will abide stable, but if it should, be which God forbid, that Israel neglect their duty and ignore the covenant, then the blessings accruing from the observance of it will cease coming into the world. Observe, no other nation or people will ever rule over Israel so long as it abides true and faithful to the covenant. What mean these words, 'Faithful (http://sacred-texts.com/jud/zdm/errata.htm#79) to the covenant?' They indicate that when the command respecting the rite attached to the covenant is ignored, or in other words, when the worship of God is forsaken as was the case in the time of Deborah, as it is written, 'And the children of Israel did evil in the sight of the Lord and served Baalim and He delivered them into the hands of Sisera' (Jud. IV. 2); the meaning of these words is that they forsook God; that is, they neglected to perform the initiatory rite attached to the covenant which their forefathers, the patriarchs, had inaugurated and performed. When Deborah, however, appeared, she brought them to a sense of their infidelity towards God, so that they willingly and of their own accord (behithnadeb) returned to the observance of the law respecting the
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[paragraph continues] 'persia' 1 (http://sacred-texts.com/jud/zdm/zdm106.htm#fn_10) and found that obedience brought them blessings, together with overthrow and defeat of their enemies. We also learn from tradition that the Holy One said unto Joshua, 'The children of Israel are impure, they have ceased obeying93b the law respecting 'persia' and so have not entered into the covenant, and thou wishest to lead them into the holy land and overthrow their enemies, go and circumcise the children of Israel again.' And not until they had conformed to this injunction were they able to enter the Promised Land and conquer their foes. The same thing occurred when Deborah appeared; and when by obedience (http://sacred-texts.com/jud/zdm/errata.htm#80) they returned to the path of duty, victory attended their arms and blessings were again showered upon them and the world. This is why it is written, 'biproa peraoth' and by obeying the law respecting it willingly and of their own accord, they were able to say, 'barcou Iehovah,' praise for the renewal of his blessings."
Said another guest: "It is written, 'And it came to pass as Moses was journeying, the Lord met him in the inn and sought to kill him' (Ex. IV. 24). The question may here b asked, kill whom? Moses or his son. Moses most certainly, for the Holy One had said unto him: 'Thou art going to bring forth Israel out of Egypt and vanquish a great king and ruler, yet thou forgettest and neglectest to circumcise thy own son.' For this gross neglect on his part, he sought to (http://sacred-texts.com/jud/zdm/errata.htm#81) kill him. Now we learn from tradition that the archangel Gabriel descended at this moment, enveloped in flaming fire to consume Moses and a serpent leaped out of it to destroy him. But why a serpent? The Holy One had said to Moses: 'Thou intendest to go and kill a mighty and powerful despot (pharaoh) and hast not circumcised thy son.' Then made he a sign to the serpent to kill him. At that moment Zepporah, his wife, appeared and, taking the boy, performed the rite at once, when the serpent (http://sacred-texts.com/jud/zdm/errata.htm#82) let go his hold on Moses, as it is written, 'Then Zepporah took a sharp stone (tzour) and circumcised the son' (Ex. IV. 25). What does the word 'tzour' here denote? A remedy, an antidote, which was the rite of circumcision, to the performance of which she was impelled by an inner inspiration of the Holy Spirit, and thus saved the life of her husband."
Then spake another guest and said: "It is written, 'And Joseph said unto his brethren, come near me, I pray you' (Gen. XLV. 4); and they came near. Wherefore spake Joseph
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thus, as his brethren were already near him? It was because when he said unto them, 'I am Joseph your brother' they became filled with amaze and astonishment, seeing him head ruler of Egypt. Then said Joseph: "This is the cause of my elevation to the high position I occupy," and manifested the sign of the covenant he bore upon him. From this we infer that success and prosperity in life accrue (http://sacred-texts.com/jud/zdm/errata.htm#83) sooner or later to everyone who observes the rite of the covenant and keeps himself pure and chaste. We are confirmed in. this by the example of Boaz, concerning whom we read, 'As the Lord liveth, lie down until the morning' (Ruth III. 13). The tempter wished to lead Boaz into sin; but faithful and true to his oath, he resisted the temptation and thus kept pure the sign of the covenant. Therefore, he was honored in giving birth to those whose offspring became kings and rulers over all other kings, and also of becoming the ancestral progenitor of King Messiah who is called by the name of the Holy One.
Another guest spake and said: "It is written, 'Though a host should encamp against me, my heart shall not fear, though war should rise against me, in this (bezoth) will I be confident' (Ps. XXVII. 3). The word "bezoth" here denotes the sign of the covenant a man bears here below as on high, and this is why David said, 'In this will I be confident.' It is written, 'Zoth is the sign of the covenant' (Gen. IX. 12). 'Zoth is my covenant.' These zoths refer to one and the same sign of the divine life. We learn from tradition that ze, male, and zoth, female, are one and never separate. If it be said, then everyone, whether bearing the mark of the covenant or not, enjoys the blessings of it. Why should not everyone, as well as David, say the same words? But David was united with and enjoyed the presence of the Schekina, of which he was an image by virtue of the royal crown or diadem he wore. Observe, it was owing to his failure in preserving zoth in all its purity, that the kingdom was taken from him for a period, as tradition states. This zoth is impressed on the celestial kingdom as on Jerusalem the Holy City. When David by his sin in connection with Bathsheba transgressed against it, a voice from on high called unto him and said, 'Thou shalt reap the fruit of thy deeds. Thou shalt be ejected out of Jerusalem and the kingdom shall be taker from thee.' We learn this from the words of scripture, 'Behold,
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[paragraph continues] I will raise up evil against thee out of thine own house' (2 Sam. XII. II). Thus was David punished for breaking the covenant by his unchastity; and, as it was with him, so will it be with all others who likewise transgress against it."
Another guest spake and said: "It is written, 'Unless the Lord had been my help, my son would have dwelt in silence (duma)' (Ps. XCIV. 17). Through what are the children of Israel blessed that they descend not into Gehenna and come under the power of the angel Duma like other idolatrous nations' Because, as tradition informs us, when a man leaves the world, hosts of angels, the executors of justice, approach him, but on perceiving the sacred sign or token of the covenant he bears on him, they leave him and trouble not to deliver him unto the hands of Duma who sentences men to descend into Gehenna, the fate and doom of all those who are delivered into his power. The man who by chastity preserves himself pure, fears no judgment for he is united with the name of the Holy One. David failed to do this and in consequence lost his kingdom and was driven out of Jerusalem and feared greatly that the avenging angels would consign him into the hands of Duma, which would have meant for him eternal death (the annihilation of the soul through absolute separation from the higher self). This fear and terror abode with him until Nathan, the prophet,94a announced unto him the good news, 'The Lord hath taken away thy sin so thou shalt not die.'2 Sam. 12:13 Then was it that David said, 'If the Lord had not been my help, my soul would have dwelt in hell.'"
Another guest spake and said: "'If I shall find favor in the eves of the Lord, he will bring me again and make me to sec his sign (otho) and his tabernacle' (2 Sam. XV. 25). Who can see the Holy One? Tradition states that when judgment was decreed and passed upon David, he knew it was owing to his sin in violating the sign of the covenant, for punishment attends everyone who transgresses against it and observes not its obligatory duties, which, if not performed, no one is accounted just, if he keep not himself pure and chaste in deed and thought. Knowing this, David prayed, 'If I find favor in the eyes of the Lord, he will answer me and make me to see his sign (otho) and tabernacle,' or as these words may be paraphrased, God grant me to see his holy token, for I tremble and fear because I have lost
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mine. What is meant by 'the token of God?' It denotes the sovereignty of Israel and Jerusalem. Nov he who lives unchastely forfeits the mark or token of God, that is. the divine life in the soul."
Another guest spake and said: "It is written, 'And in my flesh shall I see my God, Eloha' (Job XIX. 26). What is meant by this expression, 'in my flesh'? Why said he not, rather, 'in myself'? If he really said 'in my flesh,' what did he mean? Job here alludes to the flesh which scriptures mentions, 'The holy flesh they have soiled' (yaabrou) (Jer. XI. 15), and also, 'My covenant shall be in your flesh for an everlasting covenant' (Gen. XVII. 13). We are taught whenever a man bears this token on him, he sees the Holy One himself, and when this occurs it is through the unification of the lower and higher selves, resulting in the Beatific Vision. If, however, he does not preserve purity of thought and act, scriptures states, this union ceases and becomes broken, and the soul or lower self perishes, going back and becoming resolved into its original elements out of which it has been prepared and built up, like as the material body returns to the dust out of which it has been formed; and therefore it is written, 'They lose the breath divine (minishmath Eloha).' The divine Schekina never separates from one who by his pure life and faithful obedience observed the good law, or covenant. If it be asked, when does the holy Spirit or divine life manifest itself in a man? it is when the union we have just mentioned is effected. It is the true, the divine, marriage when they twain become one flesh. From tradition we learn why the letters V and H are placed together in their alphabetical order. Vau being the symbol of the male and He that of the female principle, which are united and operate in combination with each other, as husband and wife, and from one becoming invested with a nimbus or covering of divine light that emanates from the male principle and known in scripture as grace (chesed), as it is written, 'The goodness (chesed) of God endureth continually' (Ps. LII. 1). This ray of divine light comes through the Sephira (http://sacred-texts.com/jud/zdm/errata.htm#84) "supreme Wisdom" and penetrates the male principle, which is communicated to the female. Another tradition states that the name Aloha is separable into, al, V and H, al designating the light of wisdom, V the male principle and H the female principle, and their totality form Aloha.
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[paragraph continues] The holy soul or higher self, as it has been stated, is in intimate relationship with the nephesh or soul only so long as it keep itself pure and preserve intact the holy covenant, and therefore it is written, 'In my flesh shall I see God' (Aloha) (Job XIX. 26). A pure life, a pure soul, are reciprocal and convertible terms and never separated. Happy the lot of those who, attached to the Holy One, live the divine life, both in this world and the world to come. Of them it is written, 'Ye who have become joined unto the Lord your God are alive everyone of you this day' (Deuter. IV. 2). For theirs is the one true and divine life that they live."
After the guest had ceased speaking, Rabbi Abba addressed them thus: "How is it," said he, "that so mentally and spiritually enlightened, you are content to reside and live in such an obscure place, and are so versed in the teachings of the secret doctrine?"
They answered and said: "When the young birds leave their nests they know not whither to go, as it is written, 'As a bird wandereth from its nest so is a man that wandereth (http://sacred-texts.com/jud/zdm/errata.htm#85) from his place' (Prov. XXVII. 9). Now this place is our nest and is suitably adapted for study of the secret doctrine. During the first part of the night we sleep. The other part we devote to study. When daybreak begins, the refreshing morning breezes and the light of the sun so invigorates us that we apply ourselves with renewed energy to meditation, and readily assimilate, digest and understand the teachings that come into our minds. A great calamity once happened in this place and a great many of illustrious and learned teachers perished, and which they might have escaped but for their neglect in (http://sacred-texts.com/jud/zdm/errata.htm#86) the study of the secret doctrine. Made wise from their example and fate, we study assiduously by day and night, preferring to remain here because its situation is highly favorable and helpful to a student of life. He who leaves it would be as foolish as he who takes away his own life."
On hearing these words, Rabbi Abba raised his hands and blessed them. They were all sitting together and when day began to dawn, it was said to the young people who were there, "Go out and see if it is daybreak, and if it be so, then let each one address something to our excellent and esteemed guest, Rabbi Abba, and some remarks on the secret doctrine."
THEY went out of the house and found the sun had already risen above the horizon. Then said one of them: "Today fire will descend from on high." Said another: "It will descend upon this house and envelope someone in flames." A third said: "It will be one who is in our midst and well on in years."
"God forbid that this should happen," exclaimed Rabbi Abba, who was exceedingly troubled, so that he was unable to speak. After a few moments, he became composed and said: "I perceive heaven is communicating to the earth and predicting through these children, events that will occur during the day."
The predictions proved true, respecting Rabbi Abba, for the joy he felt in the study of the secret doctrine was so great that his countenance and head became irradiated with a nimbus of light. All that day, the guest remained in the house and none went out of it. It was surrounded with something similar to a thin cloud of mist, and the friends assembled
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there experienced a sense of inward joy and delight so intense as that which was felt by the children of Israel when they received the law at Mount Sinai. So intent and absorbed were the guests in their meditations that when their meeting ended, they knew not whether it was day or night.
Then Rabbi Abba spake and said: "Whilst we are all present, let each one direct and concentrate his thoughts and speak on the subject of 'Wisdom,' that our host may be blessed and profited now that he is about to celebrate the feast of the circumcision."
Then stood up one of the guests and said: "It is written, 'Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy courts. We shall be satisfied with the goodness of thy house, thy holy tabernacle' (Ps. LXV. 5). Observe in this verse the sequence of the words, court, house, tabernacle, in an ascending grade from the lower to the higher. To dwell in thy courts, is to dwell in Jerusalem and be accounted holy, as it is written, 'He that remaineth in Jerusalem shall be called holy' (Is. IV. 3), and also, 'We shall be satisfied with the goodness of thy house.: 'Through wisdom a house is builded and by understanding it is established' (Prov. XXIV. 3). By the word wisdom, allusion is made to the occult words, 'And a river went forth out of Eden to water the garden.' 'Thy holy tabernacle,' then, is the higher and supreme degree of divine life, for the term "hecal" (tabernacle) is the same as he-cal (there is everything), the tabernacle being the perfection and union of all things. The beginning of the verse confirms this interpretation. 'Happy is the man whom thou choosest that he may dwell in thy courts.' He who offers as a sacrifice to the Holy One his own son by causing him to undergo the rite of circumcision, becomes a friend and servant of the Holy One and enables him to dwell also in the house and tabernacle or the secret place of the Most High. The word "hatzerekha" (thy courts) is here found in the plural and includes house and tabernacle. It is for this reason that true men and faithful servants of the covenant, when the rite was performed, were accustomed to recite this verse in the following way, one of the assistants repeated the words, 'blessed is he whom thou choosest to approach unto thee.' Another said, 'we shall be satisfied with the goodness of thy house.'
Then followed the benediction pronounced by the child's
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father: "Blessed be thou, Lord and Master of the universe who hast sanctified us and commanded us to bring this child unto the covenant of Abraham our father." The witnesses then say, 'God grant that as you have caused thy child to enter into the covenant, so may thou also initiate him into the secret doctrine respecting marriage and good works.' We know from tradition that a man ought first of all to pray for mercies to be extended to himself and then to others, as it is written, 'Make atonement for himself and for his household and for all the congregation of Israel' (Lev. XVI. 17). We think this a precept that should be always followed."
Said Rabbi Abba: "Truly and rightly so, and he who neglects and ignores it excludes himself and enters not into the ten canopies or pavilions which the Holy One has prepared for the righteous in the world to come and for all who obey this injunction. For this reason the words of this verse are ten in number, corresponding each of them to one of these pavilions. Blessed is your lot in this world and the world to come, for the secret doctrine is written in your hearts as though you had been in bodily form at Mount Sinai when the law was given forth to the children of Israel.
Said another guest: "It is written, 'An altar of earth shalt thou make unto me and sacrifice thereon thy burnt offerings and thy peace offerings' (Ex. XX. 24). We are taught that everyone who brings his child as a sacrifice, or in other words, causes him to be circumcised, makes an offering the greatest and most acceptable that can be rendered to the Holy One, and also the altar he makes is the most perfect that can be possibly made. Therefore, at the performance of this rite it is necessary that there be an altar consisting of a vase filled with earth, into which is cast the prepuce, this being accounted by the Holy One as an offering equally as agreeable and acceptable to him as the sacrifice of sheep and oxen, and therefore it is further written, 'Where I record my name, I will come unto thee and will bless thee.' What do the words, 'where I record my name' signify? They allude to the sign of the covenant, as it is written, 'The secret or mystery of the Lord is with them that fear him, and he will show them his covenant' (Ps. XXV. 14). Further it is added, 'If thou wilt make me an altar of stone, thou shalt build it of unhewn stones, for if thou lift up thy tool upon it, thou hast polluted it' (Ex. XX. 25). These words refer to heathen converts to
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[paragraph continues] Judaism who are generally stiff-necked and hard of heart,95a and therefore termed an altar of stone. 'Thou shalt built it of unhewn stones' signify those who have the desire to serve and worship the Holy One, who enjoins that no gentile convert should undergo the rite of the covenant until he has renounced his former religion and parted with his hardness of heart, as his conversion would prove vain and of no good effect. He would be like unto a stone, carved and polished outside but interiorly is still rough and hard. The real meaning then of these words is, unless the heart is softened by entering into the covenant, it is of no benefit whatever, either to them who take part in the ceremony or bear the sign on them. Happy is he who in this pleases the Holy One by this offering of his son unto him, for he will rejoice daily, as it is written, 'But let them rejoice, all they who put their trust in thee, let hem shout for joy because thou dwellest with them, let them also that love thy name be joyful in thee'" (Ps. V. 11).
Said another guest: "It is written, 'And Abraham was ninety and nine years old and the Lord appeared unto him, and said unto him, I am the Almighty God, walk thou before me and be thou perfect' (Gen. XVII. 1). This verse needs critical examination, as it abounds with several difficulties that require explanation. It may be asked, had not the Holy One appeared unto Abraham before attaining unto this age, which might be inferred from the words of this verse. In previous accounts of the divine manifestations no mention whatever is made of Abraham's age. It is simply said, 'the Lord said unto Abraham * * *.' Another difficult question is, how was it that before Abraham had reached this age, scripture nowhere states that the Lord appeared unto him? It was because that up to that time he was uncircumcised, and it was only after he had performed the rite the Holy One revealed himself in a way and manner he had never done before, and therefore scripture states, 'And the Lord appeared unto him.' But why did the Lord appear and manifest himself to Abraham on this particular occasion? Because he wished to make known unto him the relation existing between the sign of the covenant and that most sublime degree of elevation in the divine life, termed the "Holy Crown." Moreover, the Holy One intended that from Abraham should proceed a people and nation wholly sanctified unto himself; it was essential that he himself should first become
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such, which did not occur until he had attained to the age of ninety-nine years. Another reason why scripture states this age of Abraham is, that until he had attained thereunto, his years were not reckoned or taken any account of and only began to be so when he became circumcised at this advanced age. When the Lord appeared unto him and said, 'I am the Almighty God' (El Shaddai). Why up to this time had he not appeared unto him and announced himself by this name? Respecting this question tradition informs us that at the creation of the world, he. made higher and lower spheres, some of the latter of which were void of holiness and spiritual life, such as the world of elementals who are able to influence those in this earth who are uncircumcised and who become impressed with their mark, the letters S and D denoting they are soiled and subject to the influence of the evil one. But as soon as men are circumcised, they become freed from the influence of the elementals and live under the wings or protection of the Schekina. It is then that the Yod (I), symbol of the sign of the Covenant, becomes impressed upon them95a-95b and they bear on them the full-divine name Shaddai (S D I). When this occurred in the case of Abraham, then, as stated, the Lord appeared unto him and said unto him, 'I am the Almighty God,' (El Shaddai) 'walk thou before me and be thou perfect' (thanaim), which word signifies full and complete. In other words, he said, until now the mark thou hast borne is incomplete, being composed only of the letters S and D. Circumcise now thyself, then wilt thou bear my full and complete name of Shaddai, for whoever bears it is blessed, as it is written, 'And God Almighty (Al Shaddai) bless thee' (Gen. XXVIII. 3). It is from him that all blessings come. He it is who rules the inferior worlds that tremble and fear before him, so that they are unable to exercise any influence over those who bear on them the full sign of the covenant. who will never descend or fall into Gehenna, as it is written, 'Thy people also shall be all righteous'"