Notes

Part One: The Traditions

1. In its earliest use, the word Hitboded has this sense. See Ekhah Rabbah, introduction 20. Also see Chovot HaLevavot, Shaar Cheshbon HaNefesh 3 #17 (53a), Shaar HaBechinah 6, Shaar HaYichud 8; Radak, Sherashim, YaRaD, EChaD; Otzar Nechmad on Kuzari 3:1 (3a). See Mesilat Yesharim 15, 26, where it is also apparently used in this sense. Cf. Chovot HaLevavot, Shaar HaPerishut 2.

2. ShaareyKedushah, Park Four (British Museum #749, f. 15b). A similar expression is found in Likutim Yekarim (Jerusalem, 1974) #29, 38.

3. Milchemet HeShem 2:6 (Riva di Trento, 1560, p. 19a).

4. Aldous Huxley, The Doors of Perception (Harper, Row, New York, 1970) p. 22f. See my article, “On Immortality and the Soul,” Intercom 13:2 (May, 1972), p. 5 (published by the Association of Orthodox Jewish Scientists).

5. This entire analysis is taken from Sefer HaMaspik LeOvday HaShem (Jerusalem, 1965) p. 177 ff. This is a translation from the Arabic Kefayah Al-e'abdin, done by Yosef ben Tzalach Dori. Although the translator's use of the word Hitbodedut is not certain, a similar Arabic word is likewise translated by Ibn Tebon in the Guide to the Perplexed.

6. See Rashi and Ibn Ezra on these verses. Cf. Moreh Nebukhim 1:18.

7. See Ibn Ezra ad loc. In Hebrew, “soul” and “spirit” are respectively Nefesh and Ruach. As we shall see, revelation is primarily through Ruach.

8. See Isaac of Acco, Meirat Eynayim, Ekev. This has been published by Adolph Jellinek in Philosophie and Kabbalah (Leipzig, 1854) p. 48. It is also quoted in Shaarey Kedushah, Part Four 17a. Also see Chovot HaLevavot, Shaar Yichud HaMaaseh 4 (Warsaw, 1875) p. 12a; Maggid Mersharim, BaShalach, 15 Shevat 5311 (Jerusalem, 1960) p. 57a; Keter Shem Tov (Kehot, New York, 1972) 220, Likkutim Yekarim 179. Also see Yehudah Albotini, Sulam HaAliyah 10 (Jerusalem, Ms. 334 8°), published by Gershom Sholem in Kitvey Yad BaKabbalah (Jerusalem, 1930) p. 226.

9. See Rashi, Radak, ad loc.

10. Cf. Ibn Ezra, Radak, ad loc.

11. Cf. Tamid 32b, Yad, Talmud Torah 3:13. The Hebrew word for “meditate” in this verse is Ranan, which is discussed at length in Part 3:4.

12. Iggeret HaMusar (Warsaw, 1927) p. 7.

13. Yad, Yesodey HaTorah 7:4, quoted below, Part 2:4.

14. In the original Arabic, Maimonides uses the same word for meditation, “self isolation,” as does his son Abraham. In their translations of Moreh Nebukhim (Guide to the Perplexed), both Samuel Ibn Tebon and Judah Al-chrizi render this word as Hitbodedut. Ibn Tebon's translation was seen, and possibly edited by, Maimonides himself.

15. Bereshit Rabbah 10:7. Cf. Zohar 1:251a, Zohar Chadash 4b.

16. Quoted in commentary of Rabbi Moshe Botril on Sefer Yetzirah 4:2.

17. Ibn Ezra, commentary on Psalm 92:5. Also see commentary on Exodus 20:8, Micah 2:1; Yesod Moreh 8.

18. Commentary on Deuteronomy 13:2.

19. Tur, Orach Chaim 98. Also quoted in Shulchan Arukh, Orach Chaim 98:1. See Toldot Yaakov Yosef, Acharey (Koretz, 1780) p. 88c.

20. Pardee Rimonim, commentary on Bava Metzia 59b (Sabbioneta, 1554) p. 4a.

21. Sefer Halkkarim 2:25 (Warsaw, 1871) p. 90b.

22. Sheelot UTshuvot HaRadbaz 967 (3:532). The reference is to Rabbi Jacob of Marvege (c. 1170–1230), in Sheelot UTshuvot min HaShamayim #58.

23. Quoted in Sefer Cheredim, Tshuvah 3 (Jerusalem, 1958) p. 214. Also quoted in Beer Halachah on Orach Chaim 571:2 “Talmid Chacham.”

24. Sefer Cheredim, loc. cit. (p. 215). The Talmudic reference is Berakhot 5:1 (30b). The quotation is very much like one found in Shaar HaKavanot LeMekubalim HaRishonim (Florence, Ms. 41, p. 222a, b; Vatican, Ms. 31, p. 37; Munich, Ms. 240⁸, British Museum, Ms. 777⁴, Perma, Ms. 86⁷; Jewish Theological Seminary, New York, Ms. 1833, p. 33). This is also quoted in Shaarey Kedushah, Part Four (British Museum, Ms. 749) p. 18b. This has been published, together with a German translation by Gerhard Scholem, “Der Begriff der Kawwana in der alten Kabbala,” MGWJ 78:511 (1934).

25. Metek Sifasayim 30.

26. Tzavaot HaRivash (Kehot, New York, 1975) #8; Likutim Yekarim 38. Some attribute this to Rabbi Dov Baer, the Maggid of Mezrich.

27. Avodat HaKodesh, Tziporen Shamir 51. Also see Midbar Kadmut, Heh 13. The author cites an interesting allusion from Leviticus 16:4, where the word Bad, meaning “linen,” is related to the word Hitbodedut. He also notes that the initial letters of the verse, “In all your ways know Him” (Proverbs 3:6), spell out Badad.

28. Likutey Moharan 52.

29. Etz Chaim, Shaar TaNTA 5, from Psalm 23:31. Also see HaGra on Sefer Yetzirah 1:9, Nefesh HaChaim 1:15.

30. See Ramban ad loc. Cf. Zohar 3:123b. Also see Shefa Tal, Introduction (Hanau, 1612) p. 4b; Likutey Amarim (Tanya) 1:2.

31. Shaar HaGilgulim 1.

32. Auodah Zarah 20b, Sotah 9:15 (not in Gemorah), Yerushalmi, Shabbat 1:3 (8b), Shekalim 3:3 (14b), Shir HaShirim Rabbah 1:9; Machzor Vitri 937, Sefer Chasidim 16, Reshit Chakhmah, Shaar HaAhavah 11.

33. This is available in two English translations, the most reliable being that of Shraga Silverstein, published by Phillip Feldheim, Inc.

34. Shaarey Kedushah, Part Four (at end of printed edition).

35. Tana DeBei Eliahu Rabbah 2. Cf. Tana De Bei Eliahu Zuta 1.

36. Mekhilta on Exodus 14:31.

37. Tana DeBei Eliahu 9.

38. See Shaarey Kedushah 3:7.

39. Yad, Yesodey HaTorah 7:1. This contains an allusion to the ten steps noted in note 32. A full English translation of this can be found in my Maimonides Principles (National Conference of Synagogue Youth, New York, 1975) p. 33ff.

40. Derekh HaShem 3:3:1-4. My translation, The Way of God, is published by Phillip Feldheim, Inc. (New York, 1977).

Part Two: The Prophets

1. Rashi on Exodus 1, Rashbam on Genesis 20:7. This, however, is strongly disputed by Ibn Ezra on Exodus 7:1, Rashi, Bava Kama 60a “Niv.”

2. Yeriot Shlomo, Volume 1; Dihernfurth, 1788), p. 96a. See Bava Batra 12a, regarding Psalms 90:12.

3. Commentary on Genesis 20:7, Exodus 7:1, Numbers 11:25.

4. Cf. Psalms 19:3, 49:8, 78:2,119:171. See Radak, Sherashim.

5. See Avodah Zara 4b, Likutey Amarim (Tanya) 1:1.

6. In the ten steps, mentioned in part 1, note 32, we thus find that Ruach HaKodesh brings the resurrection of the dead.

7. Ezekiel 37:4, 9, 12.

8. 1 Kings 20:35; 2 Kings 2:3,2:5, 2:7, 2:15, 4:1, 4:38, 5:22, 6:1, 9:1. See Targum ad loc.

9. Yad, Yesodey HaTorah 7:2-7.

10. Derekh HaShem3:3:5-3A:l.

11. Mesekhta Atzilut 5, Pardes Rimonim 19:2,3. Cf. Zohar 3:92a, Tikuney Zohar 6b. See Isaac of Acco, Otzar HaChaim (Guenzberg Ms. 775) pp. 92b, 112a, 116a.

12. Mekhilta, Rashi, on Exodus 19:18, Tanchuma, Yitro 13, Bereshit Rabbah 27:1, Kohelet Rabbah 2:24.

13. Mesekhta Atzilut 14. In the writings of many earlier Kabbalists, Chesed (Love) is called Gedulah (Greatness), and Yesod (Foundation) is called Kall (All).

14. Zohar 2:37a, Avodat HaKodesh, Tachlit 42. Cf. Moreh Nebukhim 1:11.

15. Rabbi Moses Cordevero, Shiur Komah 21.

16. Yad, Yesodey HaTorah 7:6, Moreh Nebukhim 2:34.

17. Malbim ad loc., Shiur Komah 22. Cf. Tana DeBei Eliahu Rabbah 31 (120b).

18. Chagigah 2:1 ( 1 lb), 13a. From Hekhelot Rabatai we see that this referred to practice and not mere theory.

19. See Ibn Ezra, Radak, ad loc., Chagigah 13b.

20. Hekhelot Rabatai 21. A translation of the text will appear in Meditation and Kabbalah.

21. Zohar 2:81a, 2:131a, 2:203a, 3:227a, Pardes Rimonim 25.7, Shaarey Orah 5 (Warsaw, 1883) p. 50b. These confuse the mind. See Zohar 3:123a, Tikuney Zohar llb, Reshit Chakhmah, Shaar HaYirah 4 (16c).

22. Cf. Job 40:6, 1 Kings 2:1, 11.

23. Radak, Abarbanel, ad loc., from Devarim Rabbah 7:8. See Rashi, Chagigah 13b “Kall,” Moreh Nebukim 3:6.

24. Torat HaShem Temimah (in Kitvey Ramban, Jerusalem, 1963) p. 168.

25. See Minchat Shai ad loc., Ibn Ezra, Recanti, Tzioni, on Exodus 14:19.

26. Particularly in Chayay Olam HaBah and in Sefer HaCheshek. This system is also discussed as length in Shaarey Kedushah, Part Four. It is mentioned by Rabbi David ben Zimra (Radbaz), Magen David, Vav.

27. Bahir (Jerusalem, 1951) #94,107,110; Zohar 2:270a, Rashi, Succah 45a “Ani,” Pesikta Zutrata on Exodus 33:21. It is vocalized in Pardes Rimonim 21:5. For an explanation of this Name, see Raziel HaMalakh (Margolies edition) p. 54ff.

28. Commentary on Ezekiel 1:4.

29. Minachot 29b. The word Mazal does not occur in our texts.

30. This idea is taken from Shaarey Orah 3, 4(37b). See note 106. It is quoted directly in Shaarey Kedushah, Part Four 20a.

31. See Rambam, Shemonah Perakim 1.

32. See Rambam, Commentary on Sanhedrin 10:1, Seventh Principle; Yad, Yesodey HaTorah 7:6.

33. This is detailed in Hekhelot Rabatai 16-25. See Zohar 2:102b.

34. Bereshit Rabbah 82:7, 47:8, Zohar 1:213b, 3:182b, 3:217a, 3:262b.

35. Megillah 14a. The 600,000 individuals mentioned there parallel the 600,000 who left during the Exodus.

36. Yoma 9b.

37. Shaarey Kedushah 3:5, 6.

38. Exodus 25:18-22,40:18.

39. Deuteronomy 31:26, Rashi ad loc., Bava Batra 14a. See Radak, Ralbag, Abarbanel, on 1 Kings 8:9.

40. Shekalim 6:2, Tiferei Yisrael ad loc., Yad, Bet HaBechirah 4:1. See Yoma 52b, Horiot 12a, Keritot 5b; Tosefta, Yoma 2:13, Toseaa, Sotah 13:2, Yerushalmi, Shekalim 6:1 (24b), Seder Olam Rabbah 24; Kuzari 3:39 (48b); Rashi, Radak, Ralbag, on 2 Chronicles 35:3. For a discussion whether the ark was concealed or carried off to Babylon, see Yoma 53b. It is also debated if it was hidden under the Holy of Holies or in the Chamber of the Woodshed. See Yoma 54a.

41. Derashot HaRan 8 (Jerusalem, 1974) p. 128, Avodat HaKodesh, Sitrey Torah 4:25. Cf. Bereshit Rabbah 70:8.

42. See also Numbers 7:89.

43. Abarbanel on 1 Samuel 3:3, quoted in “Sources.” This may be the reason why God was said to “dwell among the Cherubs” (1 Samuel 4:4,2 Samuel 6:2), and to “ride on a Cherub” (Psalms 18:11, See Targum ad loc.). See Ma'arekhet Elokut 12 (163b).

44. Succah 5b, Chagigah 13b. See commentaries on Exodus 25:18.

45. Mekhilta on Exodus 20:20.

46. Moreh Nebukhim 3:45, Chazkuni on Exodus 25:18.

47. The Cherubs are therefore seen as the angels of Gehenna, through which one must pass before entering Paradise. See Targum J., Bachya, on Genesis 3:24.

48. See Midrash HaGadol, Ramban, Bachya, Tzioni, Hirsch, on Exodus 25:18, Tanchuma, VaYakhell, Moreh Nebukhim 3:45, Zohar 1:32b.

49. Commentary on Exodus 25:21.

50. Commentary on 1 Samuel 3:3.

51. Ralbag, Abarbanel on 2 Kings 3:15.

52. Shaarey Kedushah, Part Four 15b.

53. Livnat HaSapir, quoted in Abodat HaKodesh, Takhlit 10.

54. Yeriot Shlomo, Volume Two (Roedelheim, 1831) p. 22b. See also Volume One, p. 76b. Cf. Moreh Nebukhim 3:45.

55. Shaarey Orah 1 (4a). See Isaiah 18:5; Rashi on Exodus 15:2, Isaiah 25:5; Radak, Shenishim, ZaMaR.

56. Likutey Moharan 64:5, from Song of Songs 4:8, Hirsch on Genesis 49:22.

57. Likutey Moharan 3. Cf. Zohar 3:223b, Zohar Chadash 26d, 48a.

58. Yad, Yesodey HaTorah 7:4.

59. Quoted in the sources in Part 1:4.

60. Derekh HaShem 3:4:2, 4, 9, 10.

61. Yerushalmi, Berakhot 1:1.

62. Abraham Abulafia, Chayay Olam HaBah (Jewish Theological Seminary, Ms. 2158) p. 18a, quoted in Jellinek, Philosophie und Kabbala, p. 44; Judah Albotim, Sulam HaAliyah 10 (in Kitvey Yad BeKabbalah, p. 227), Shoshan Yesod Olam (Sasoon, Ms. 285) 343,501,1003.

63. Pardes Rimonim 15:3. Cf. Bahir 138.

64. Bahir 138. See Ramban, Bachya on Exodus 17:11.

65. Bahir 124. See Sefer Yetzirah 1:3.

66. Sefer HaCheshek (Jewish Theological Seminary, Ms. 1801) p. 9a. This is quoted in Shaarey Kedushah, Part Four 12a.

67. Berakhot 34b. See sources at end of this section.

68. Avodah Zarah 17a. See also Chasdey David on Tosefta, Berakhot 2:15; Ibn Ezra on Job 32:19.

69. VaYikra Rabbah 31:4. This brings together the “covenant of the tongue” with the “covenant of the sexual organ.” See Sefer Yetzirah 1:3.

70. Kidushat Levi ad loc. See note 57.

71. Bava Metzia 86b, Rashi on Genesis 18:4. There is one opinion that they worshipped the sun, and therefore bowed to the sand that was heated by it, Shnei Luchot HaBrit, Torah SheBeKatav, VaYera (3:27b). See also Yafeh Toar on Bereshit Rabbah 50:4, Mizrachi, Gur Aryeh, on Genesis 18:4.

72. Tshuvah, quoted in HaKotev, Eyin Yaakov, Chagigah 14b (#11), Otzar HaGaonim ad loc., Chelek HaTshuvot p. 14.

73. Even HaShoham, Introduction (Jerusalem, Ms. 4168°) p. lb, quoted in Scholem, kitvey Yad BaKabbalah, p. 90. The term, “vision and not allegory,” is taken from Numbers 12:8. Tzayach uses this same expression in Sheirit Yosef, after the chant involving the Ten Sefirot. See following note.

74. Sheint Yosef (Vienna, Ms. 260) p. 168a.

75. Jeremiah 11:21, 26:9.

76. See Recanti, Bachya, ad loc. See also Abraham Abulafia, Mafteach HaShemot (Jewish Theological Seminary, Ms. 1897) p. 58b.

77. Midrash Tehillim 91:8. The word “know” in this verse may also mean attachment, in the sense of “Adam knew his wife Eve” (Genesis 4:1).

78. Sulam HaAliyah 10, quoted in Scholem, Kitvey Yad BaKabbalah, p. 229.

79. Shaarey Orah; Pardes Rimonim 20; Shnei Luchot HaBrit, Bet HaShem (l;5a). Cf. Avot Rabbit Nathan 34:2.

80. Kiddushin 71a, Zohar 1:1a, 2:17b, 2:234b, 3:256b; Tikyney Zohar 66b, 82b, 104a, 131b; Rashi, Avodah Zarah 17b “Lama,” Sanhedrin 60a “Shem,” 101b “U'VeLashon”; Tosefot, Succah 5a “Yud” Chagigah lib “Ain,” Avodah Zarah 18a “Hagah.” See also Rosh, Yoma 8:19, Taam Zekenim p. 55, Tshuvot Bach 293. These names are discussed in detail in Pardes Rimonim 21:9, 12.

81. See Notes 26,27. See also Avot Rabbi Nathan 13:3,Bereshit Rabbah 44:22, Va Yikra Rabbah 23:2, Devarim Rabbah 1:9, Shir HaShirim Rabbah 2:6, from Deuteronomy 4:34; Tanchuma, VaYera 4, Pesikta 5 (52b), Zohar 2:234b, Tikuney Zohar 8b.

82. Sifsey Cohen (Shakh), Yoreh Deah 179:18, Be'er HaGolah (Maharal) 2 (Warsaw, 1928) p. 11a. For examples, see Yebamot 49a, Gittin 68b,Sanhedrin 95a, Bekhorot 8b, Shemot Rabbah 1:35, Rashi, Ramban, on Exodus 2:14; Kohelet Rabbah 3:15, Midrash Tehillim 36:8, Rashi on Isaiah 29:12, Jeremiah 21:4; Midrash Tehillim 91:8, Pesikta 19 (140a).

83. Sanhedrin 10:1 (90a), Avodah Zarah 18a, Pestato 22 (148a); Tosefta, Sanhedrin 12:1, Yoreh Deah 179:8. See also Midrash Tehillim 91:8 (200b), Tosefta, Yadayim 2:9, HaGra ad loc. #25, R. Shimson (Rash), Yadayim 4:8. Also see Judah Albotini, Sulam HaAliyah 9 (Jerusalem, Ms. 1302 8 ) p. 15b, (Jerusalem, Ms. 334 8 ) p. 96a; Quoted by Gershom Scholem, kiryat Sefer 22:170 (1945).

84. Or Yakar, Commentary on Zohar Shir HaShirim (Jerusalem, Ms. 74 4), quoted in Kitvey Yad BaKabbalah, p. 235

85. Sotah 38a, Sifn, quoted in Tosefot ad loc “Harey,” Yalkut 1:879. See also Rashi, Mekhilta, on Exodus 20:21.

86. The Lishkat HaGazit, the Chamber of the Great Court (Sanhedrin). See Rashi, Taanit 16a “Horah,” Agadat Bereshit 14:3, Targum Sheni on Esther 4:1.

87. SotaA 7:6 (38a), Tamid 7:2 (33b), Yoma 3:8 (35b). The response is derived from Nehemiah 9:5. See Berakhot 63a, Taanit 16a, SotaA 40b.

88. Avot 5:5, Yoma 21a; Bereshit Rabbah 5:6, VaYikra Rabbah 10:9. Cf. Avot Rabbi Nathan 35:8.

89. Yoma 39a, Rashi ad loc. “MiLe Varekh,” Minachot 109b, Tosefta, Sotah 13:8, Tosefot, Sotah 38a “Harey,” Yad, Tefillah 14:10. See also Rashi, Eruvin 18b “MiYom.”

90. Kidushin 71a, Yerushalmi Yoma 3:7 (18b), Kohelet Rabbah 3:15, Zohar 3:146a, Yad, Avodat Yom HaKippurim 2:6, Or Zerua 2:28a,HaGra, Orach Chaim 5:1 “Ve YiKaven.”

91. Or HaSekhel 9:1 (Vatican, Ms. 233) p. 112b. See Moreh Nebukhim 1:62.

92. Hekhelot Rabatai (in Wertheimer, Batey Midrashot, Jerusalem 1893) 16:4 (Vol. 1, p. 92). See also Razo shel Sandelfon, in Markava Shlemah (Jerusalem, 1922) p. 4b.

93. Chayay Olam HaBah, quoted in Note 62; Sefer HaCheshek, quoted in Note 66; Or HaSekhel 8:3 (109b), quoted in Pardes Rimonim 21:1, Sulam HaAliyah 9, quoted in Scholem in Kiryat Sefer 22:167 (1945).

94. This is discussed at length in Shaar Ruach HaKodesh. A complete discussion will be found in Meditation and Kabbalah.

95. Pardes Rimonim 21:1. The letter combinations in the illustration are quoted there, taken from “Sefer HaNikkud.” This is actually Or HaSekhel, cited in Note 93. See Or Yakar, Commentary on Zohar Shir HaShirim, quoted in Scholem, Kitvey Yad BaKabbalah, p. 232.

96. Pardes Rimonim 30:3. This is quoted in Shaarey Kedushah, Part Four, 10a.

97. Avot 1:13, Avot Rabbi Nathan 12:13, Yoreh Deah 176:16 in Hagah, 245:21 in Hagah.

98. See Note 82, 83.

99. Cf. Rashi, Avodah Zarah 17b “Lamah,” Sanhedrin 101b “U'VeLashon,” Tosefot, Berakhot 7a “HaHu,” Sefer Chasidim 205, 484, Ikkarim 1:18, Tshuvot Rashba 1:220.

100. Derekh HaShem 3:2:5, 6, 7.

101. Mekhilta on Exodus 12:1, Rashi, Radak, on Jeremiah 45:3, Avodat HaKodesh, Sitrey Torah 25.

102. Commentary on Va Yechi (Lvov, 1880) p. 37d, quoted in Minchat Yehudah (Chayit) on Maarekhet Elokut 10 (Mantua, 1558) p. 143b. Also quoted in Shaarey Kedushah, Part Four, p. 18a. The first paragraph here follows the reading in Shaarey Kedushah, rather than the printed edition, since the former is more explicit.

103. Or HaShem 2:4:4 (Vienna, 1860) p. 46a.

104. Magen Avot 2:2 (Livorno, 1785) p. 16a.

105. Commentary on 1 Samuel 10:5.

106. See Note 30.

107. This is discussed at length in Sulam HaAliyah 7, quoted by Scholem, Kiryat Sefer 22:162 (1945). See also Abraham Abulafia, Otzar Eden HaGanuz (Bodleian, Ms. Or 606) pp. 16a, 17a.

108. Avodat HaKodesh, Sitrey Torah 27 (Warsaw, 1894) p. 135c, d.

109. Shiur Komah 16 (Warsaw, 1883) p. 30d.

110. Mekhilta on Exodus 12:1, Sifri on Deuteronomy 18:15, Tanchuma Bo 5, Midrash Tehillim 132:3, Rashi, Radak, on Jonah 1:3, Ramban on Deuteronomy 18:15. Zohar 1:85a, 1:121a, 2:170b, Emunot VeDeyot 3:5, Kuzari 2:14, Ibn Ezra on Joel 3:1, Tshuvot Radbaz 2:842, Radal on Pirkey Rabbi Eliezer 10:11. The only one who apparently disputes this is Rabbi Abraham Abulafia. See Sefer HaCheshek (Jewish Theological Seminary, Ms. 1801), p. 32a. Maimonides also does not mention this.

111. Yoma 9b, Kuzari 2:24 (40a).

112. See end of Part Three, Notes 107 and 109.

113. Chagigah 2:1 (lib).

114. Likutey Moharan 3. Cf. Abudraham (Jerusalem, 1963) p. 126.

115. Barakhot 33a. Note that it was also the Great Assembly who banished the lust for idolatry. See Note 112.

116. Megillah 17b.

117. Paraphrasing Succah 45b.

118. The “Early Saints” (Chasidim Rishonim) are mentioned a number of times in the Talmud. See Berakhot 5:1 (30b), Nedarim 10a, Bava Kama 30a, Niddah 38a, Simachot 3:10, 12:8, Bereshit Rabbah 62:2. The Pharisees (Perushim) are also mentioned, see Yadayim 4:6, Chagigah 2:7 (18b), Tosefta Shabbat 1:15, Shabbat 13a, Sotah 22a, Kiddushin 66a; R. Yitzchak ben Malchizedek, Bertenoro, on Damai 2:3. See also Josephus, Autobiography 2, Antiquities 13:5:9, 18:1:3, Wars 2:8:14. Although the Pharasees are frequently maligned, they were among the greatest saints and mystics of their age.

119. Parapharsing Numbers 11:25.

120. Paraphrasing Isaiah 17:6.

121. Paraphrasing Jeremiah 3:14.

122. Paraphrasing Isaiah 41:17.

123. Paraphrasing Daniel 9:24.

124. See Sefer Chasidim 205, 206.

125. Paraphrasing Isaiah 28:7.

126. Chagigah 14b. This is discussed at length in Meditation and Kabbalah.

127. Ibid. 15b.

Part Three: Verbal Archeology

1. Cruden's Concordance lists the following. From the root Siyach: Genesis 24:63, Psalms 77:12, 104:3, 119:15, 23, 48, 78, 97, 99, 148, 143:5. From the root Hagah: Joshua 1:8, Isaiah 33:18, Psalms 1:2,5:1, 19:14, 49:3, 63:6. It is significant to note that Hagah occurs translated as meditation only in the first two books of the Psalms, while Siyach occurs in this context only in the last three books. The second book ends, “This concludes the prayers of David son of Jesse” (Psalms 72:20). Also note the disproportionate number of times the word Siyach occurs in Psalm 119.

2. Berakhot 26b. See Tosafot, Avodah Zarah 7b “Ve Ain.”

3. Commentary ad loc. Regarding Hagar, see Genesis 16:14, Some however, maintain that Isaac actually meditated in Jerusalem. See Pesachim 88a, Rashi ad loc. “Har” Tosefot, Berakhot 34b “Chatzif.”

4. Such as Psalm 69:13, Job 21:4.

5. Chagigah 5b, from Amos 4:13; Sotah 44b, Minachot 36a.

6. Yeriot Shlomo, Volume Two (Roedelheim, 1831) p. 12a. This is quoted in part in HaKatav VaHaKabbalah on Genesis 24:63. See Deuteronomy 28:63, Psalms 52:7, Proverbs 2:22, 15:25.

7. Shabbat 82a. As such, the root Nasach () is related to the word Nashah (), meaning to “forget.”

8. See Rashi, Radak, ad loc.; Sefer Sherashim “NaSaCh.”

9. Succah 28a.

10. Arukh, “Sakh” (). See Beer Mayim Chaim, quoted inEtz Yosef on Eyin Yaakov, Succah 7.

11. Tikuney Zohar 70 (125b).

12. Commentary on Genesis 2:5, 24:63, Psalms 55:18, 64:2, 102:1. See Ibn Ezra on Genesis 2:5.

13. See especially, Zohar 1:25b, Tikuney Zohar 51 (86b).

14. See Shemot Rabbah 1:9. See also Kehilht Yaakov, “Sneh.” Abulafia also constructs a mandala representing the Burning Bush out of 120 Alefs, See Sefer HaCheshek (Jewish Theological Seminary, Ms. 1801) p. 12a. The figure there actually should be that of a truncated triangle.

15. For a general discussion regarding the relation between a Tree and the Sefirot, see SAaar HaPeskukim (Tel Aviv, 1961), p. 5. Regarding climbing the Sefirot, see Part Two, Note 30.

16. Ibn Iera on Genesis 2:5. See also Hirsch on Genesis 1:11

17. Bereshit Rabbah 53:13. Cf. Bereshit Rabbah 13:2.

18. See Shaarey Kedushah 3:5, quoted above, Part 2:2.

19. Zohar 2:60b. This is the Sefirah of Kingship (Malkhut).

20. See Rabbi Samuel Tzartzah, Makor Chaim on Exodua 3:2 (Mantua, 1559).

21. Bahir 176, Zohar 3:24a. The Etrog is Malkhut, the Palm frond (Lulav) is Yesod, the three myrtle twigs are Chesed, Gevurah, Tiferei, while the two willows are Netzach and Hod. See also Va Yikra Rabbah 30:14.

22. Yerushalmi, Succah 5:1 (22b), Tosefot, Succah 50b “Chad.”

23. See Megillah 14a, Rashi on Genesis 11:29; Va Yikra Rabbah 1:3, Targum on 1 Chronicles 4:18, Niddah 24b. See Likutey Moharan 21:3.

24. Radak on Psalm 119:1, Ibn Ezra on Psalm 119:4.

25. Yeriot Shlomo, Volume One (Diherenfurth, 1784) p. 19b.

26. Ibid. See Exodus 28:15.

27. See Note 87.

28. See Chagigah 13b, Arukh “Chashmal.” See also Etz Chaim, Shaar HaTzelem 3 (Tel Aviv, 1960, p. 51), Shaar HaChashmal 1 p. 291), Shaar Kitzur ABYA 6 (p. 401), Mavo Shaarim 6:2:3, Shaar HaKavanot, Inyan Levishat Begadim (Tel Aviv, 1962) pp.12, 13, Pri Etz Chaim, Shaar HaTfillah 3 (Tel Aviv, 1966), p. 19. See Shaarey Kedushah 3:6, quoted above in Part Two #2, that the Chashmal is a “Garment.”

29. See Part Two, Note 34.

30. Commentary on Joshua 1:8. See also commentary on Psalms 1:2, 63:7, 37:30. Rashi is an acronym for Rabbi Shlomo Yitzchaki-Yarchi.

31. Kohelet Rabbah on 1:16.

32. Commentary on Psalms 1:2, 9:17.

33. Sherashim, HaGaH.

34. See Part Two, Note 92.

35. Sanhedrin 10:1 (90a). See Part Two, Note 83.

36. Eruvin 21a, Avot Rabbi Nathan 25:1, commenting on Ezekiel 2:10. This verse, however, is particularly speaking of the World to Come. See Arkhin 13b.

37. Berakhot 17a.

38. Yeriot Shlomo, Volume One, p. 99b.

39. See Republic, Book Six (488).

40. Commentary on Psalms 9:17; Jeshurun 8:118.

41. Yeriot Shlomo, Volume One 77b, Volume Two 22b. See also Torah Or (Kehot, New York, 1972) p. 37a.

42. Hekhelot Rabatai 24:4. HaAderet VeHeEmunah, found in the prayer book, is a similar chant. Ibid. 28:1.

43. Hekhelot Rabatai 16, 17. The text is quoted in Meditation and Kabbalah.

44. Zohar 1:4a.

45. See Part Two, section 5.

46. On 1 Kings 18:42, however, the Targum merely translates Gahar as Gachin, which means “to bow.”

47. See Rashi, Ibn Ezra, Hirsch ad loc., Sefer Sherashim, “LaHaH,” Arukh, “Lah.” See also Yeriot Shlomo, Volume One, 106b. The word Gahar () may thus be a combination of the roots Hagah () and Harhar (), which means “to think” or “to ponder.”

48. See Meditation and Kabbalah.

49. Yeriot Shlomo, Volume Two 22b, Hirsch on Psalm 33:1.

50. See also Isaiah 14:7, 42:9, 44:23, 49:13, 55:12, Psalm 98:4.

51. Midrash Tehillim ad loc.

52. Yad, Yesodey HaTorah 2:2. See Sources.

53. Or Torah, MiKetz (37a). Cf. Likutey Torah, BaHaAlotekha (30a), VeEtChanan (8a); Siddur (of Rabbi Shneur Zalman of Liadi) pp. 48a, 51d, 278c.

54. See Psalms 118:15, Proverbs 11:10.

55. Devarim Rabbah 2:1.

56. Devarim Rabbah 2:1.

56. Shaarey Orah 1 (4a).

57. Sefer Shershim, “ShUA”. See HaKatav VeHaKabbalah on Genesis 4:5, Radak, Hirsch on Psalms 94:19, Rashi on Psalm 119:16. See Rashi, Radak, on Isaiah 29:9.

59. See Zohar 2:85b, 2:118a, 2:162b, 2:165a, Tikuney Zohar 70 (131a), Nefesh HaChaim 1:6, Likutey Amarim (Tanya) 1:4.

60. See Gesenius' Hebrew Grammar (Bagster, London) 55:4 (p. 93).

61. Sefer Yetzirah 1:6. See Midrash Lekach ÔOí on Genesis 1:1 (Vilna, 1884) p. lb.

62. Likutey Moharan 24.

63. Chagigah 14a, Sanhedrin 93b, Rashi on Exodus 31:3, R. Yonah, Bertenoro, on Avot 3:17.

64. Yad, Yesodey HaTorah 2:2.

65. Yad, Tshuvah 10:3.

66. Cf. Rashi on 1 Kings 3:21, 43:18.

67. Job 11:6.

68. Kuntres HaHitbonenut.

69. Ecclesiastes 10:13, 1:17, 2:12, 7:25, 9:3. Cf. Isaiah 44:25.

70. Commentary on 2 Kings 9:11.

71. Pesachim 117a, Midrash Tehillim 24. The Psalms that begin with Mizmor LeDavid, and were therefore used to attain inspiration were therefore, Psalms, 3, 4, 5, 6, 8, 9, 12, 15, 22, 23, 29, 38, 39, 62, 63, 65, 141, 143. See Zohar 1:39b, 1:67a, 1:71a, 1:87a, 1:123b, 2:140a, 2:170a, 3:123b.

72. Midrash Tehillim 90:4. See Pesikta 31 (198a).

73. Shabbat 15b, Maharsha ad loc., Yerushalmi, Shabbat 6:2, Eruvin 10:11.

74. BaMidbar Rabbah 12:3, Tanchuma, Nasa 27, Midrash Tehillim 91:1.

75. Hai Gaon, quoted in Part Two, Note 72. See Shaarey Orah 1 (3b).

76. Zohar 2:45a.

77. Midrash Tehillim 7:3. Cf. Habakkuk 3:1, Psalm 9:17. Some interpret Shiggayon to mean ecstasy. See R. Jonah ibn Ganach, Sherashim “ShaGaH.”

78. Shaarey Orah 1 (3b).

79. Tiferet Yisrael 2.

80. Ner Mitzvah (Bnei Brak, 1972) p. 21.

81. Commentary on Exodus 27:30. Cf. Bachya ibid.

82. Shaarey Orah 5 (41a). See Shir HaShirim Rabbah on 5:2.

83. Exodus 28:30. See commentaries ad loc.

84. Zohar 2:234b.Cf. Targum Yonatan, Rashi, Bachya, Recanti, on Exodus 28:30, Ritva, Yoma 73b.

85. Bachya, Chazkuni, Baal HaTurim on Exodus 28:21; Abraham Abulafia, Mafteach HaChakhmot (Jewish Theological Seminary, Ms. 1686) p. 104b. The names of the twelve tribes contained fifty letters. An addition 22 letters, which also completed all the letters of the alphabet, was obtained by adding the words, “Abraham, Isaac, Jacob, Shwtey Yeshurun”

See Yoma 73b. Each stone thus contained six letters.

86. Rashi, Yoma 71b “BaElu.”

87. Yoma 73b, Yad, Kley HaMikdash 10:11.

88. Yoma 73b.

89. See Note 81.

90. Shivechey HaBaal Shem TOv (Jerusalem, 1969) p. 98.

91. Psalm 119:15-18.

92. Ibid. 119:27-32.

93. Others say that they are called Badim because they wear linen garments. See Sherashim, Bad. Others say that it is because they are false, from the word Bada (). See Rashi, Ibn Ezra, on Isaiah 44:25, from Job 11:3. A relationship between the Badim here and the word Badad (isolation) may be found in the Talmud, Berakhot 63b, Taanit 7a, Makkot 10a.

94. Leviticus 19:31, 20:6, 20:27, Deuteronomy 18:11.

95. 1 Samuel 28:3-9.

96. Rashi on Isaiah 8:18, 29:4, Sherashim, “Tzaftzaf,” from Isaiah 10:14. See Va Yikra Rabbah 6:6, Rashi on Rosh HaShanah 16a, Sotah 12b.

97. The four places are Isaiah 8:18, 10:14, 29:4, 38:14.

98. Arukh “Tzaf,” From Sotah 12b, based on Isaiah 8:18. See Abraham Abulafia, Otzar Eden HaGanuz (Bodleian, Ms. Or 606) 9a.

99. Va Yikra Rabbah 34:2.

100. Rosh HaShanah 17a. The Arukh, “Tzaf,” states that Tzaftzaf here means “swimming or praying,” from the root “Tzaf,” meaning “to float.” Rashi, however, interprets it as meaning “to scream.”

101. Shir HaShirim Rabbah on 6:10.

102. Yad, Avodat Kokhavim 6:1. See Sanhedrin 65b; Sefer HaMitzvot, Negative Commandments 8, 9, 31.

103. Yad, Avodat Kokhavim 11:6. See Sifri on Deuteronomy 18:10. Malbim ibid, states that this is like an Ouija Board. See also Sefer Mitzvot Gadol (Smog), Negative Commandment 52.

104. Sefer HaChinukh 510. This is attributed to Rabbi Aaron HaLevi of Barcelona.

105. Midrash Samuel 24.

106. Commentary on 1 Samuel 28:7, fourth opinion. This is the opinion of Rabbi Levi ben Gershon on 1 Samuel 28:8.

107. Yoma 69b, Sanhedrin 64a.

108. Megillah 14a, Shir HaShirim Rabbah 4:22, Ruth Rabbah 1:2.

109. Rabbi Elijah, the Gaon of Vilna (HaGra), commentary on Seder Olam 29 (Jerusalem, 1971) p. 99. See Meshekh Chakhmah on Numbers 17:17, (end of BaHaAlotekha), who derives this from Zechariah 13:2. The Talmud, Yoma 69b, states that when the Evil Urge was captured, it was seen to emerge from the Holy of Holies. As discussed above, however, this is the place of the Cherubs, the source of prophecy. The Cherubs were thus both the source of prophecy and the source of the lust for idolatry. If contemplating the Cherubs could bring about a prophetic state, people mistakenly assumed that other images could be substituted. See also Torat Chaim, quoted in Etz Yosef, in Eyin Yaakov, Yoma 69b.

110. Iggeret Teimon (Warsaw, 1927) p. 30. See also Yad, Melachim 12:2.