Exposition Of Bible Mysteries

       Table of Contents

      "In the beginning," Rabbi Hiya spake and said: "The beginning of wisdom is the fear of Jehovah, a good understanding I have all they that do his commandments, his praise endureth forever" (Ps. cxi. 10). The beginning of wisdom has reference to the great object of wisdom, viz., to raise and elevate us into the higher and diviner life, as it is said: "Open to me the gates of righteousness" (Ps. cxviii. 19). This is the gate or way of the Lord through which everyone must pass in order to attain lento this life and live in the presence of the heavenly king. Ere this, however, there are several other gates on the upward course which must be passed through, each with their bolts and bars that have to be unloosed, and the last of which is that called "the fear of the Lord." It is the one only gate of access. There are in scripture two beginnings (bereshith) mentioned, and are united into one, viz., "the fear of the Lord" and "the beginning of Wisdom," both one and the same, and never found disjoined from each other. As it is written: "That men may know that thy name is Jehovah only." (Ps. lxxxiii. 18). Why is the first gate called the fear of the Lord? Because it is a tree of good or evil. When a man lives uprightly, it is a tree of good to him; if unjustly, a tree of evil. It is the gate or portal through which all blessing, spiritual or temporal, comes. The words: "A good understanding," refer to those gates which, as aforesaid, are one and the same.

      Said Rabbi Jose: "A good understanding"; it is the tree of life without admixture or alloy of evil. "That do his commandments" are they who are true and faithful students of esoteric science. "His praise endureth forever" signifies that the throne of God or, in other words, the action of the good law, pervades the universe and endures throughout all ages.

      Rabbi Simeon was sitting engaged in meditation and study of the secret doctrine during the night when the celestial bride becomes united to her bridegroom, for then, it is enjoined upon all the members of her retinue they should especially be present to accompany her to the nuptial dais and rejoice with her. On the eve of the heavenly union they must devote themselves to the study of the Pentateuch, the prophetical hooks, and the other parts of scripture, to the explanation of verses, and their occult meaning in which the heavenly spouse takes great delight. These students, with their acquired knowledge resulting from their studies, are "the marriage guests." When she ascendeth and seateth herself on the nuptial dais, the Holy One salutes her and blesses her attendants and presents them with crowns and garlands. Happy and blessed is their lot! Rabbi Simeon, together with his students, spent the night in study and acquiring deeper knowledge of esoteric science. Then said Rabbi Simeon: Blessed are ye! In as much as having spent this eve in meditation and study, your names will be enrolled and written in the celestial book, and the Holy One will endow you with faculties and powers more enlarged and receptive for the comprehension and understanding of divine mysteries.

      Rabbi Simeon again spake and said: "The heavens declare the glory of God." (Ps. xix. 2). These words have already been explained, but they possess a deeper mystical meaning. At the time that the heavenly spouse is adorned in order to ascend the nuptial dais surrounded with the masters or teachers who have rejoiced with her throughout the night, beholding her husband, then is it "the heavens declare the glory of God," the heavens meaning the bridegroom who enters the nuptial chamber. The word "declare" (mesapherim) signifies sending forth glittering rays from one end of the wood to the other like a brilliant sapphire. "The glory of God" is the glory of the bridegroom who is called El (God) as it is written: "El judgeth the righteous, El is angry with the wicked every day." (Ps. vii. 12). During the whole of the year up to the eve of the celestial union, He is called El, but when the marriage day is consummated, he takes the name of Kobad (glory). These two names are a source of reciprocal light, power and joy to each other.

      "And the firmament showeth his handiwork." (Ps. 19:1) His handiwork are the true and faithful followers of the holy law of whom it is said: "Let the beauty of the Lord, our God, lie upon us and establish thou the work of our hands upon us, yea, the work of our hands establish thou it" (Ps. xc. 17), signifying or referring to the work of circumcision, which is a sign marked on the human body. Rabbi Hammenuna, the aged, has said: "Suffer not thy mouth to cause thy flesh to sin" (Eccles. v. 5). Never allow thy lips to give expression to evil words and thus sin against thy flesh which has been sanctified with the seal of the holy covenant, for by so doing thou incurrest the danger of being cast into the hell of evil and wrong-doing (Gehenna), the ruler of which is called Duma and is always attended with destroying angels, observing those who keep the covenant over whom they have then no power to injure or afflict. It is further written: "Neither say thou before the angel, that it was an error; that is, speak nothing that will cause the angel Duma to prevail against and overcome thee. "The firmament showeth his handiwork." These are the companions of the heavenly spouse, whose names are marked and inscribed in the firmament. What firmament? The visible heaven in which are the sun and moon, stars and constellations, and is the true Book of God. In it are found and written the names of all who have kept themselves pure and undefiled.

      "Day unto day uttereth speech." (Ps. 19:2) This refers to the great holy day of the King who applauds his companions and commends the words of learning and wisdom uttered by each of them. "Night unto night showeth knowledge." That is, each night communicates to the following one the mystery of the esoteric knowledge which enlightens all intelligences. "There is no speech nor language where their voice is not heard," meaning they discourse not of worldly matters and vanities in presence of the King, who taketh no delight in such. "Their line is gone out through all the earth" refers to the dimensional archetypes according to which the heavens and the earth were measured and formed. If the question be asked who resides in them? Scripture declares: "In them hath he set a tabernacle for the sun," that is, the Holy One has fixed his mansion or tabernacle in the heavens wherein he is adorned and is then as a bridegroom (Ps. 19:5) coming out of his chamber rejoicing to run on his course, which when finished, he mounteth on high and runneth another course elsewhere. "His going forth is from the end of the heaven and his circuit unto the ends of it." (Ps. 19:6) that is, he descendeth from the higher to the lower world, which is expressed by the word outhqonphatha in which is included the idea of rotundity. For this reason the duration of a year is termed, thqouphatha-shana, for during that period the earth has travelled round the sun, and been the recipient of the whole of its rays of light and heat. "And there is nothing hid from the heat thereof." Every created thing, whether visible or not, is affected by the warming rays of the sun, which occultly represents the universality of the secret doctrine operating everywhere and is described as "the law of the Lord is perfect."

      From the beginning of this Psalm (19th) the tetragrammaton or holy name I. H. V. H. is found six times, showing the mystery contained in the word Brashith (in the beginning), which has six letters. Bra-shith. (He created six) and these six letters correspond to the six first words of scripture which express the work of creation. Bra, Alhim, eth, hassamayim, veath, aaretzs (Alhim created the substance of the heaven and the earth) or thus: Alhim created the substance of fire, water and earth.

      At this moment Rabbi Eleazar and Rabbi Abba entered the assembly. On beholding them, Rabin Simeon exclaimed: Truly is the presence of the Schekinah with you and therefore I have called you Peniel, for ye have seen the Schekinah face to face, and now that I have explained the esoteric meaning of Benaiah, Son of Jehoida, I will explain to you the mystical meaning of yet another biblical verse: "And he slew an Egyptian, a man of great stature five cubits high" (I. Chron. xii. 23). The word Egyptian refers to Moses, of whom we said that he was very "great in the land of Egypt, in the eyes of Pharaoh's servants and the people of the land" (Ex. xi. 3), the mystical meaning of which is that he was distinguished more by his intellectual endowments and gifts than by his stature, similar to Adam, the first man,