JOSEPH IS A FRUITFUL BOUGH, A FRUITFUL BOUGH BY A FOUNTAIN. The words fruitful bough are repeated to show that he is such both above and below. Observe that the holy kingdom does not attain its perfection as holy kingdom until it is joined with the patriarchs. Then its structure is completed from the upper world, which is the world of the male. The upper world is called “seven years” because all the “seven years”1i.e. the seven Sefiroth. are in it. The mnemonic of this is “and he built it seven years” (I Kings 6, 38). By means of this the lower world was built, which also is alluded to as “seven years”. The mnemonic for this is “Seven days and seven days, fourteen days” (I Kings 8, 66), the first seven being male and the second female. It is written: “Many daughters have done virtuously” (Prov. 31, 29). These are the twelve tribes who did valiantly. Hence it is written here: “The daughters advanced upon the wall”; that is to say, the daughters took part in the adornment of the Shekinah, but not the sons.
BUT HIS BOW ABODE IN STRENGTH. This means that the bow which was his mate clothed him with strength and kept him firm, knowing that he would not go astray right or left in regard to his own proper grade of the sign of the covenant. AND THE ARMS OF HIS HANDS WERE MADE STRONG : the word vayaphozu (were made strong) is akin to the word paz (fine gold), and indicates that his arms were adorned with precious jewels. BY THE HANDS OF THE MIGHTY ONE OF JACOB : these are the two sides to which Jacob held fast. FROM THENCE HE FED THE STONE OF ISRAEL : by him was supported that precious stone, as we have said. Or again, it may mean that that precious stone was sustained by these two sides which are north and south, and between which it was placed by the hands of the Righteous One.
Observe that Joseph received an extra blessing, as it is written: EVEN FROM THE GOD OF THY FATHER, HE SHALL HELP THEE. Jacob gave Joseph an inheritance above and below. The inheritance above was given in these words: “from the God of the father”, the place called “heaven”. He added: “And he shall help thee”, to show that this place would not be exchanged for any other place, and his support would be from this place and from no other.
1The first seven lines of the Hebrew text do not appear in our translation. Up to this point the blessings were given in general; they were now particularized with the words: BLESSINGS OF HEAVEN ABOVE, ETC.
THE BLESSINGS OF THY FATHER HAVE PREVAILED ABOVE THE BLESSINGS OF MY PROGENITORS. This was so because Jacob inherited the cream of all more than the other patriarchs, he being perfect in all, and he gave all to Joseph. This was fitting, because the Righteous One takes all and inherits all, and all blessings are deposited with him. He first dispenses blessings above, and all the limbs of the body are disposed so as to receive them, and thus is brought into being the “river which goes forth from Eden”.
Why Eden (lit. delight)? Because whenever all the limbs are knit together in harmony and in mutual delight, from top to bottom, then they pour blessings upon it, and it becomes a river which flows forth, literally, from “delight”. Or again, the word “Eden” may refer to the supreme Wisdom, from which the whole flows forth like a river until it reaches this grade, where all is turned to blessing. The two interpretations are practically the same.
UNTO THE UTMOST BOUND OF THE EVERLASTING HILLS. Or better, “unto the desire (ta’avath) of, etc.” These everlasting hills are two females, one above and one below, each of whom is called ‘olam (a world). The desire of all the limbs of the Body is for those two Mothers, from below to suck from the higher Mother, and from above to be linked with the lower Mother, both desires being in essence the same. Therefore, THEY SHALL ALL BE ON THE HEAD OF JOSEPH, so that the grade of the Righteous One should be blessed and receive all as befits.
Happy are they who are called righteous, for only he is so called who observes this grade, this sign of the holy covenant. Happy are they in this world and in the world to come. They now went out of the cave. Said R. Simeon: ‘Let each one of us give some exposition as we go along.’
סִיּוּמָא דְגוּפָא דָּא, דִּכְתִיב בֵּן פּוֹרָת יוֹסֵף בֵּן פּוֹרָת עֲלֵי עָיִן, אַמַּאי תְּרֵי זִמְנֵי. אֶלָּא בֵּן פּוֹרָת לְעֵילָא. בֵּן פּוֹרָת לְתַתָּא. וְאַמַּאי לָאו אִיהוּ בֵּן פּוֹרָת לְתַתָּא, בְּתִקּוּנִי מַטְרוֹנִיתָא. בְּגִין דְּבָנוֹת צָעֲדָה, לְמֶהֱוֵי עֲלֵי שׁוּר, דְּבָעְיָין בָּנוֹת לְתִקּוּנָהָא וְלָא בָנִים. כְּמָא דְאַתְּ אָמֵר, (משלי ל״א:כ״ט) רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְגו'. רַבּוֹת בָּנוֹת עָשׂוּ חָיִל, אִלֵּין תְּרֵיסַר שִׁבְטִין.
JOSEPH IS A FRUITFUL BOUGH, A FRUITFUL BOUGH BY A FOUNTAIN. The words fruitful bough are repeated to show that he is such both above and below. Observe that the holy kingdom does not attain its perfection as holy kingdom until it is joined with the patriarchs. Then its structure is completed from the upper world, which is the world of the male. The upper world is called “seven years” because all the “seven years”1i.e. the seven Sefiroth. are in it. The mnemonic of this is “and he built it seven years” (I Kings 6, 38). By means of this the lower world was built, which also is alluded to as “seven years”. The mnemonic for this is “Seven days and seven days, fourteen days” (I Kings 8, 66), the first seven being male and the second female. It is written: “Many daughters have done virtuously” (Prov. 31, 29). These are the twelve tribes who did valiantly. Hence it is written here: “The daughters advanced upon the wall”; that is to say, the daughters took part in the adornment of the Shekinah, but not the sons.
תָּא חֲזֵי, מַלְכוּתָא קַדִּישָׁא, לָא קַבִּיל מַלְכוּתָא קַדִּישָׁא שְׁלֵימָתָא, עַד דְּאִתְחַבַּר בַּאֲבָהָן, וְכַד אִתְחַבַּר בַּאֲבָהָן, אִתְבְּנֵי בִּנְיָינָא שְׁלֵימָא (בבניינא שלימא) מֵעַלְמָא עִלָּאָה, דְּאִיהוּ עַלְמָא דִּדְכוּרָא, וְעַלְמָא עִלָאָה אִקְרֵי ז' שְׁנִין, בְּגִין דְּכֻלְּהוּ ז' שְׁנִין בֵּיהּ.
BUT HIS BOW ABODE IN STRENGTH. This means that the bow which was his mate clothed him with strength and kept him firm, knowing that he would not go astray right or left in regard to his own proper grade of the sign of the covenant. AND THE ARMS OF HIS HANDS WERE MADE STRONG : the word vayaphozu (were made strong) is akin to the word paz (fine gold), and indicates that his arms were adorned with precious jewels. BY THE HANDS OF THE MIGHTY ONE OF JACOB : these are the two sides to which Jacob held fast. FROM THENCE HE FED THE STONE OF ISRAEL : by him was supported that precious stone, as we have said. Or again, it may mean that that precious stone was sustained by these two sides which are north and south, and between which it was placed by the hands of the Righteous One.
וְסִימָנִיךָ (מלכים א ו׳:ל״ח) וַיִּבְנֵהוּ שֶׁבַע שָׁנִים, דָּא עַלְמָא עִלָּאָה, וְלָא כְּתִיב בְּשֶׁבַע שָׁנִים, כְּמָא דְאַתְּ אָמֵר, (שמות ל״א:י״ז) כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וְלָא כְּתִיב בְּשֵׁשֶׁת וּכְתִיב, (בראשית ב׳:ד׳) אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בְּאַבְרָהָם. וְאַבְרָהָם, ז' יָמִים אִקְרֵי, וּבֵיהּ אִתְבְּנִי עַלְמָא עִלָּאָה, (ס"א כגוונא דא ויבנהו שבע שנים) וְאִלֵּין אִקְרוּן עַלְמָא דִּדְכוּרָא (ס"א וביה אתבני עלמא לתתא).
כְּגַוְּונָא דָא לְתַתָּא אִית שְׁנִין, רָזָא דְעַלְמָא תַּתָּאָה, וְרָזָא דָא, דִּכְתִיב, (מלכים א ה) ז' יָמִים וְז' יָמִים י"ד יוֹם. דְּכֵיוָן דְּאָמַר שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים, לָא יְדַעְנָא דְאַרְבֵּיסַר אִינוּן. אֶלָּא, לְאַחֲזָאָה עַלְמָא עִלָּאָה, וְעַלְמָא תַּתָּאָה. וְאִינוּן שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים. אִלֵּין דְּכוּרִין, וְאִלֵין נוּקְבִין. אִלֵּין נוּקְבֵי הַאי עַלְמָא עַלַיְיהוּ. דִּכְתִיב, (משלי ל״א:כ״ט) רַבּוֹת בָּנוֹת עָשׂוּ חָיִל, אִלֵּין תְּרֵיסַר שִׁבְטִין, דְּאִינוּן עָשׂוּ חָיִל. כְּדִכְתִיב, (במדבר ב׳:ט׳) כָּל הַפְּקוּדִים לְמַחֲנִה יְהוּדָה וְגו', וְכֵן כֻּלְּהוּ.
וְאִי תֵימָא רַבּוֹת, וְהָא תְּרֵיסַר אִינוּן, וְלָא יַתִּיר, בַּר הַהוּא חַיִל דְּעָבְדוּ, מַאי רַבּוֹת. אֶלָּא כְּמָה דִּכְתִיב, (בראשית י״ח:כ׳) זַעֲקַת סְדוֹם וַעֲמוֹרָה כִּי רַבָּה, כְּמוֹ גָּדְלָה. וְכֵן רַבּוֹת גְּדוֹלוֹת, עִלָּאִין, וְרַבְרְבִין עַל כֹּלָּא. וְאִלֵּין אִקְרוּן חַיּוֹת גְּדוֹלוֹת. עָשׂוּ חָיִל, הַהוּא חַיִל דְּעָבְדוּ דִּסְמִיכִין עֲלַיְיהוּ, אִקְרוּן חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת, לְאִתְחַבְּרָא כְּחֲדָא, לְאִתְתַּקְּנָא בְּהוּ מַטְרוֹנִיתָא, לְמֶחֱדֵי בְּהוּ עִלָּאִין וְתַתָּאִין. כְּמָא דְאַתְּ אָמֵר, (תהילים ק״ד:כ״ו) לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, בְּגִינִי כָּךְ רַבּוֹת בָּנוֹת עָשׂוּ חָיִל. (ס"א ואת עלית על כלנה כמא דאת אמר, (מלכים א ז׳:כ״ה) עומד על שני עשר בקר שלשה פונים צפונה ושלשה וגו' וכתיב והים עליהם מלמעלה היינו ואת עלית על כלנה).
וְעַל דָּא בָנוֹת צָעֲדָה עֲלֵי שׁוּר. בָּנוֹת צָעֲדָה, צָעֲדוֹת מִבָּעֵי לֵיהּ, אֶלָּא הַהוּא עַיִן דִּכְתִיב לְעֵילָא, וּמאן אִיהוּ, עֵין מִשְׁפָּט, וְאִיהוּ קָאִים עֲלֵי עָיִן, וְאִיהוּ עַיִן, צָעֲדָה, וּפָסְעַת לְמֵיטַל בָּנוֹת לְתִקּוּנָהָא, וְהַיְינוּ בָּנוֹת צָעֲדָה, וְלָא בָנִים, בָּנוֹת צָעֲדָה, אִסְתַּכְּלַת לְתִקּוּנָהָא, וְלָא בָנִים. וַיְמָרַרוּהוּ וָרֹבּוּ, בְּאִסְתַּכְּלוּתָא דִּרְחִימוּ לְגַבֵּיהּ. כְּדִכְתִיב, (שיר השירים ו׳:ה׳) הָסֵבִּי עֵינַיִךְ מִנֶּגְדִי שֶׁהֵם הִרְהִיבוּנִי. וְעַל דָּא וַיִּשְׂטְמוּהוּ בַּעֲלֵי חִצִּים.
וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ דָּא קֶשֶׁת. מַה קֶּשֶׁת דָּא בַּת זוּגוֹ. בְּאֵיתָן, תּוּקְפָא אַלְבִּישַׁת עֲלוֹי, דְּלָא אַחְלָשַׁת חֵילָא, דְּהָא יָדְעַת דְּיוֹסֵף לָא יִסְטֵי בְּהַהוּא דַּרְגָּא, דְאָת קַיָּימָא דִילֵיהּ, לִימִינָא וְלִשְׂמָאלָא.
וַיָּפֹזוּ, מַאי וַיָּפֹזוּ. אֶלָּא כְּדִכְתִיב, (תהילים י״ט:י״א) הַנֶּחמָדִים מִזָּהָב וּמִפָּז רָב. וּכְתִיב, (איוב כ״ח:י״ז) וּתְמוּרָתָהּ כְּלִי פָּז. אִתְיַיקְרוּ דְּרוֹעוֹי בְּמַרְגָּלִיתָא עִלָּאָה. מִידִי אֲבִיר יַעֲקֹב, מֵאִינוּן תְּרֵין סִטְרִין, דְּאַתְקִיף בְּהוּ יַעֲקֹב. מִשָּׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל, מִתַּמָּן אִתְּזָן הַהוּא אֶבֶן יְקָרָא, כִּדְקָאֲמָרָן. תּוּ, מֵאִינוּן תְּרֵיסַר סִטְרִין, אִתְּזָן הַהוּא אֶבֶן יְקָרָא, דְאִינוּן צָפוֹן וְדָרוֹם, וְהִיא אִתְיַיהֲבַת בֵּינַיְיהוּ, וְאִתְבָּרְכָא מִנַיְיהוּ, וְאִתְּזְנָא מִנְהוֹן עַל (דרגא) יְדָא דְצַדִּיק.
תָּא חֲזֵי, לְיוֹסֵף אִתּוֹסַף לֵיהּ בְּרָכָה אָחֳרָא, כְּמָא דְאַתְּ אָמֵר, מֵאֵל אָבִיךָ וְיַעַזְרֶךָּ וְגו'. הַאי קְרָא קַשְׁיָא. מֵאֵל אָבִיךָ, אֵל אָבִיךָ יַעַזְרֶךָּ מִבָּעֵי לֵיהּ. מַאי מֵאֵל אָבִיךָ וּלְבָתַר יַעַזְרֶךָֹּ. וְאֵת שַׁדַּי, וְאֵל שַׁדַּי מִבָּעֵי לֵיהּ, כְּמָה דִכְתִיב, (בראשית מ״ג:י״ד) וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ. וִיבָרֲכֶךָּ, יְבָרֶכְךָ מִבָעֵי לֵיהּ.
Observe that Joseph received an extra blessing, as it is written: EVEN FROM THE GOD OF THY FATHER, HE SHALL HELP THEE. Jacob gave Joseph an inheritance above and below. The inheritance above was given in these words: “from the God of the father”, the place called “heaven”. He added: “And he shall help thee”, to show that this place would not be exchanged for any other place, and his support would be from this place and from no other.
אֶלָא אַחְסִין לֵיהּ לְעֵילָא וְתַתָּא. אַחְסִין לֵיהּ לְעֵילָא, מֵאֵל אָבִיךָ, דְּאִיהוּ אַחְסָנָא עִלָּאָה, אֲתַר דְּאִקְרֵי שָׁמַיִם. וְיַעַזִ רְךָּ, בְּגִין דְּלָא יַחֲלִיף הַאי אֲתַר לְאֲתַר אָחֳרָא, וְסִיּוּעָא דִילֵיהּ לֶיהֱוֵי מֵאֲתַר דָּא, וְלָא מֵאַחֲרָא.
וְאֵת שַׁדַּי, מַהוּ וְאֵת שַׁדַּי, אֶלָּא, אִיהוּ דַרְגָּא אָחֳרָא תַּתָּאָה, דְּהָא תָּנִינָן, בְּכָל אֲתַר אֶת ה', דָּא שְׁכִינְתָּא, כְּמוֹ (ישעיה ו) וָאֵרֶא אֶת ה', אֶת לְרַבּוֹת. וְאֶת לְאַכְלָלָא יוֹם בְּלַיְלָה, וְלַיְלָה בְּיוֹם, כְּדִכְתִיב וְאֵת שַׁדַּ"י, דְּהָא מִתַּמָּן נָפְקִין בִּרְכָאן לְבָרְכָא עָלְמִין.
AND WITH THE ALMIGHTY : this signifies another and lower grade, indicated by the word eth (with), from which issue blessings to the world.
תּוּ, אַמַּאי לָא קָאֲמַר וְאֵל שַׁדַּי, דְּהָא הָכָא נָמֵי מַשְׁמַע כִּדְקָאַמְרִינָן. דִּכְתִיב, וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים, כֹּלָּא אֲתַר חַד הוּא, אַמַּאי שָׁבַק ל' וְכָתַב ת'. אֶלָּא רָזָא אִיהוּ, דְּכַד אִינוּן שְׁבִילִין נָפְקִין מֵעֵילָא, כְּלָלָא דְאוֹרַיְיתָא, אַחְסִין שָׁמַיִם. כְּמָא דְאַתְּ אָמֵר אֵת הַשָּׁמַיִם, כְּלָלָא דְכ"ב אַתְוָון. וּמֵהָכָא נָפְקֵי לְתוֹרָה שֶׁבְּעַל פֶּה דְּאִקְרֵי אֶרֶץ, כִּדְקָאַמְרִינָן וְאֵת הָאָרֶץ, כְּלָלָא דְּכ"ב אַתְוָון. וְשָׁמַיִם כָּלִיל כֹּלָּא כְּחֲדָא, וּכְדֵין מִתְעַטְרָא סִיהֲרָא בְּכֹלָּא, וְיַתְבָא בְּאַשְׁלָמוּתָא, וּבִרְכָאן נָגְדִין כְּדֵין מִתַּמָּן, וְעַל דָּא וְאֵת שַׁדַּי.
וִיבָרְכֶךָ, בְּגִין דִּיהֵא לֵיהּ קִיּוּם תָּדִיר וְיַתִּיר, דְּהָא בְּכָל אֲתַר דְּאִית בֵּיהּ וא"ו, תּוֹסֶפֶת אִית לֵיהּ, וְקִיּוּמָא. עַד כָּאן כְּלַל, וּלְבָתַר עָבִיד פְּרַט, דִּכְתִיב בִּרְכוֹת שָׁמַיִם וְגו':
1The first seven lines of the Hebrew text do not appear in our translation. Up to this point the blessings were given in general; they were now particularized with the words: BLESSINGS OF HEAVEN ABOVE, ETC.
בִּרְכוֹת אָבִיךָ גָּבְרוּ עַל בִּרְכוֹת הוֹרַי. בִּרְכוֹת אָבִיךָ גָּבְרוּ וַדַּאי, דְּהָא יַעֲקֹב אַחְסִין שְׁבָחָא דְּכֹלָּא, יַתִּיר מֵאֲבָהָן, דְּהָא הוּא שְׁלִים הֲוָה בְּכֹלָּא. וְכֹלָּא יָהַב לֵיהּ לְיוֹסֵף, מַאי טַעְמָא. בְּגִין דְּהָכִי אִתְחֲזֵי, דְּהָא צַדִּיק כֹּלָּא נָטִיל, וְאַחְסִין כֹּלָּא כְּחֲדָא, וְכָל בִּרְכָאן בֵּיהּ שַׁרְיָין. הוּא אָרִיק בִּרְכָאן מֵרִישָׁא לְעֵילָא, וְכָל שַׁיְיפֵי גוּפָא כֻּלְּהוּ אִתְתַּקְנָן, לַאֲרָקָא בֵּיהּ בִּרְכָאן, וּכְדֵין אִתְעֲבִיד נָהָר דְּנָפִיק מֵעֵדֶן.
THE BLESSINGS OF THY FATHER HAVE PREVAILED ABOVE THE BLESSINGS OF MY PROGENITORS. This was so because Jacob inherited the cream of all more than the other patriarchs, he being perfect in all, and he gave all to Joseph. This was fitting, because the Righteous One takes all and inherits all, and all blessings are deposited with him. He first dispenses blessings above, and all the limbs of the body are disposed so as to receive them, and thus is brought into being the “river which goes forth from Eden”.
מַאי מֵעֵדֶן, אֶלָּא, בְּכָל שַׁעְתָּא דְכָל שַׁיְיפִין יָתְבִין בְּקִשּׁוּרָא חָדָא, וְאִינוּן בְּעִדּוּנָא דְּתִיאוּבְתָּא מֵרֵישָׁא לְעֵילָא וּלְתַתָּא, וְכֻלְּהוּ מֵעִדּוּנָא וְתִיאוּבְתָּא דִּלְהוֹן, מְרִיקִין בֵּיהּ, וְאִתְעֲבִיד נָהָר דְּנָגִיד וְנָפִיק מֵעֵדֶן וַדַּאי. תּוּ מֵעֵדֶן מֵחָכְמָה עִלָּאָה, נָגִיד כֹּלָּא לְאִתְמַשְּׁכָא, וְעָבִיד נַהֲרָא, וְאִתְמַשְׁכָא עַד דְּמָטֵי לְהַאי דַרְגָא, וּכְדֵין כֹּלָּא בְּבִרְכָאן, וְכֹלָּא חַד.
Why Eden (lit. delight)? Because whenever all the limbs are knit together in harmony and in mutual delight, from top to bottom, then they pour blessings upon it, and it becomes a river which flows forth, literally, from “delight”. Or again, the word “Eden” may refer to the supreme Wisdom, from which the whole flows forth like a river until it reaches this grade, where all is turned to blessing. The two interpretations are practically the same.
עַד תַּאֲוַת גִּבְעוֹת עוֹלָם, (ס"א האי עד) תִּיאוּבְתָּא דְּאִינוּן גִּבְעוֹת עוֹלָם. וּמַאי נִינְהוּ, תְּרֵי נוּקְבֵי. חַד לְעֵילָא, וְחַד לְתַתָּא, דְּכָל חַד אִקְרֵי עוֹלָם. וְתִיאוּבְתָּא דְּכָל שַׁיְיפֵי גוּפָא, בְּאִינוּן תְּרֵין אִמָּהָן. תִּיאוּבְתָּא לְיָנְקָא מֵאִמָּא עִלָּאָה. תִּיאוּבְתָּא לְאִתְקַשְּׁרָא בְּאִמָּא תַּתָּאָה. וְתִיאוּבְתָּא דְּכֹלָּא חַד, בְּגִין כָּךְ כֻּלְּהוּ, (כדקא חזי). תִּהְיֶינָה לְרֹאשׁ יוֹסֵף וְגו', לְאִתְבָּרְכָא הַהוּא דַרְגָא דְּצַדִּיק, וּלְנַטְלָא כֹּלָּא. כְּדְקָא חָזֵי.
UNTO THE UTMOST BOUND OF THE EVERLASTING HILLS. Or better, “unto the desire (ta’avath) of, etc.” These everlasting hills are two females, one above and one below, each of whom is called ‘olam (a world). The desire of all the limbs of the Body is for those two Mothers, from below to suck from the higher Mother, and from above to be linked with the lower Mother, both desires being in essence the same. Therefore, THEY SHALL ALL BE ON THE HEAD OF JOSEPH, so that the grade of the Righteous One should be blessed and receive all as befits.
זַכָּאִין אִינוּן דְּאִקְרוּן צַדִּיקִים, דְּהָא צַדִּיק לָא אִקְרֵי, אֶלָּא מַאן דְּנָטִיר הַאי דַרְגָּא, הַאי אָת קַיָּימָא קַדִּישָׁא. זַכָּאִין אִינוּן בְּעַלְמָא דֵין, וּבְעַלְמָא דְאָתֵי. נָפְקוּ מִן מְעַרְתָּא, אָמַר רִבִּי שִׁמְעוֹן, כָּל חַד וְחַד לֵימָא מִלָּה, וְנֵיהַךְ בְּאָרְחָא.
Happy are they who are called righteous, for only he is so called who observes this grade, this sign of the holy covenant. Happy are they in this world and in the world to come. They now went out of the cave. Said R. Simeon: ‘Let each one of us give some exposition as we go along.’