AND THOU SHALT MAKE FIFTY CLASPS OF BRASS. R. Eleazar and R. Abba were sitting together one evening, and when it grew dusk they went into a garden by the Lake of Tiberias. As they were going they saw two stars rush towards one another from different points in the sky, meet, and then disappear.
Said R. Abba: ‘How mighty are the works of the Holy One, blessed be He, in heaven above and in the earth below! Who can understand it, these two stars emerging from different directions, meeting, and disappearing?’ R. Eleazar replied: ‘And even if we had not seen these two stars, we have yet reflected on them, as on many great works which the Holy One, blessed be He, is constantly performing.’
He then went on to discourse on the verse, “Great is our Lord, and of great power; his understanding is without number” (infinite, Ps. 147, 5). ‘Great and strong, and sublime is, indeed, the Holy One’, he said. ‘But did we not always know that the Holy One is great and of infinite power? What honour does David pay to God here?
Note, however, that in other psalms he says, “Great is TETRAGRAMMATON” (Ps. 145, 3), but here he says, “great is our Lord” (adonenu). Why is this? It is because when he says “Great is TETRAGRAMMATON, and greatly to be praised”, he is referring to the highest grade, while here it is of a lower grade that he speaks: “great is our Lord”, which is parallel to “the Lord (adon) of the whole earth” (Joshua 3, 13). What does it say in the preceding verse? “He counts the number of the stars, he calleth them all by their names” (Ps. 147, 4). If all of mankind since the first man were to come together to count the stars, they would not succeed in numbering them, as it is written: “Look now toward heaven and tell the stars, if thou be able to number them” (Gen. 15, 5). But of the Holy One it says: “He counts the number of the stars; he calleth them by their names”. Why is this? Because “Great is our Lord, and of great power; His understanding is without number.”’ As the stars have no number except to Him, so is His understanding “without number” (absolutely).
Mark this also. It is written: “Who bringeth out their host by numbers; he calleth them all by names” (Isa. 40, 26). The Holy One brings out all the hosts, camps, and stars, each one is called by its own name, and “not one faileth” (Ibid.). Over all these stars and constellations of the firmament there have been set chiefs, leaders, and ministers, whose duty is to serve the world each one according to his appointed station. And not the tiniest grass-blade on earth but has its own appointed star in heaven. Each star, too, has over it a being appointed who ministers before the Holy One as its representative, each according to his order.
All the stars in the firmaments keep watch over this world: they are appointed to minister to every individual object in this world, to each object a star. Herbs and trees, grass and wild plants, cannot flourish and grow except from the influence of the stars who stand above them and gaze upon them face to face, each according to his fashion.
Most of the planets and the starry hosts come out and shine at the commencement of the night, and they remain until three hours less a quarter after midnight. After that only a few appear. And all these stars do not shine and serve in vain. Some of them are busy the whole night long, enabling the plant over which they are appointed to grow and blossom forth. Some there are whose activities last only till midnight, operating on the object of their charge from the commencement of the night until that midnight hour. Others there are whose appointed task is quickly done each night, so soon as they have shown themselves in conjunction with the particular plant or grass which depends upon them. So the appearance of those stars which we observed was not without purpose. As soon as their purpose is fulfilled they are seen no more in this world, but they ascend to their appointed places above.
In the Book of the higher Wisdom of the East, it says, speaking of certain stars which form a tail (sceptre) in the firmament, that on the earth there are herbs, of the kind that are called “elixirs of life”, and precious stones, and fine gold, which forms within the breast of high mountains, under shallow water-which are all ruled by those comets by whose influence they grow and increase;
Certain illnesses of men, as jaundice, can be cured through the patient’s gazing upon shining steel, which is held before his eyes and rapidly moved from side to side, so that, like a comet’s tail, it sends flashes of light into the face, thus healing the disease. Therefore all those objects over which such stars as these are appointed can have no proper development and growth unless the light of the comet actually passes over them, whereby they are enabled to renew their colour and their energy according to their need.
This must be true, since it is similarly indicated in the Book of King Solomon, in regard to the science of precious stones, that when these stones are denied the light and sparkle of certain stars, their development is retarded and they never reach their full perfection. And the Holy One, blessed be He, has ordered all things so that the world may be perfected and beautified, and accordingly it is written that the stars are “to give light upon earth” (Gen. 1, 17), in all the things which the world needs for its perfection.
It is written: “And thou shalt make fifty clasps of brass”; and again it says, “And thou shalt make fifty clasps of gold” (Ex. 16, 6), and we have been taught that he who never saw those clasps in the Tabernacle has not seen the light of the stars in heaven, for in appearance and colour they reminded all who looked upon them of the stars.
Now there are stars in the heavens which have emerged from that firmament to which all the stars are attached. In that firmament there are one hundred latticed windows, some on the east and some on the south side of the firmament. At each window there is one star.
And when the sun passes by these windows and lattices in the firmament he sends out flashing rays, and the stars catch up these rays and are coloured by them. Some take on the red of brass, some the yellow of gold; and for this reason some stars shine with a red, and some with a yellow gleam. The windows are divided into fifties, and, as we have said, in each one is a star. The windows in the east catch the yellow rays, while those in the south catch the red.
The stars which shine by night mingle with those that proceed from that firmament and they sparkle and shine, ruling over the elements of this world, some over brass, some over yellow gold, and these elements increase and develop through the power of the stars.
These stars rule for the twenty-five and a half points of the night, which are in the division of an hour. Those stars which are appointed over brass are red, and they both shine and sparkle. When they shall have diffused their light three times towards the east, or five, or seven times, then the kings of the Gentiles will rise against the east, and from that region all gold and riches will disappear. When they sparkle, one, two, four, six, one after another, then fear and trembling will settle upon that region. When the rays will strike and subside, then strike and subside again, wars will arise in the world on that side, for there will be a vibration and stirring before the Holy One in connection with those angel-princes who have charge over the nations of the world. And so it will be on the other side also.
Therefore I say, “Blessed be the name of God for ever and ever: for wisdom and might are his. And He changeth the times and the seasons” (Dan. 2, 20-21). All things are in His hands, and He has liberated His holy people from the power and dominion of the stars and planets; for they have become objects of worship for the nations, but Jacob has no portion in them, because he belongs to Him who is the Creator of all things.
There is a firmament high above all these firmaments, hidden, concealed, and the seal of the Tabernacle reigns over that firmament, which is called “Hall of the Tabernacle”. There all those windows are to be found, on this side and on that, and it holds all the arrangements of the Tabernacle. Six of the windows are greater than all the others, and one, which is concealed, rules over them all.
One of these seven is called “the window of light”, and into it the star which the wise call Yad (hand) enters, which “hand” stretches out to the domain of the tribe of Judah. This does not mean that that tribe has any part in it, since the tribes of Israel are not under the dominion of the stars, and the tribe of Judah rules over that star, and not the star over it.
But when members of this tribe became corrupted in their ways and turned away from the Holy One, then they began to divine their fate by contact with that window and the star that dwelt in it, saying: “It is the hand, that conquers all the nations”; for concerning Judah it is written, “Thine hand shall be in the neck of thine enemies” (Gen. 49, 8), and they followed the star and worshipped it. Concerning which it is written: “And Judah did that which was evil in the sight of the Lord” (I Kings 14, 22).
When that star comes out it stretches out a hand with five rays, which are five fingers, which shine and sparkle in that window. Sorcerers and astrologers are in fear and awe of this region, for when this star reigns they become confused and their predictions come to naught.
It may be asked, If that firmament is hidden, how is it that they have knowledge concerning this star? The answer is that they have an outward sign from which they know when it is in the ascendant, and they fear it, and at such periods their incantations do not succeed. Thus it is that there have been times when people were lucky in connection with this star, and times again when they came to grief over it. For this reason the number of astrologers and sorcerers decreases in the world, because they become bewildered when their incantations and predictions fail. But the ancient astrologers knew of that star, and studied the outward sign which was disclosed to them.
The second window is called “the window of the claw”, because it has the form of a claw, and the star which enters into it is known to the wise as “Viper”, since when this star reigns severe judgement prevails. It has a head like a viper lying in wait.
From that window six hundred thousand myriads of spirits proceed, which spirits rule over the toe and finger nails of men when the nail-parings are thrown away instead of being burnt, for these nail-parings are used by the sorcerers for their divinations. All those who throw away their nail-parings, or use them for witchcraft while this star is in the ascendant, cause death, and increase the power of sorcery.
The third window is called “Breastplate”. A star enters into it, called “Bright Light”. This is the one whose rays watch over every spirit, and rest, redemption, and goodness are in it, with no trace of the accusing element or severity. When it is in the ascendant all is repose and light, for peace, satisfaction and harmony prevail throughout the world.
The fourth window is called “Chalice”, and the star which enters into it is called by the wise “Cluster of cypress flowers”, because it comes out like a cluster (eshkol) and spreads its rays in the form of the grapes. It awakens mercy in the world; it removes evil far off and brings the good near. Much procreation takes place in the world at this time. Men do not object to helping one another when required.
The fifth window is that which is called “Cistern”, because the star which enters it always “draws” like a bucket and is never at rest: the wise of heart can never discover its real nature, since it never remains still. They, therefore, only with great difficulty examine it and come to some conclusion about it.
The sixth window is called Nagha (lit. brightness), and a star enters into it called Gazron, because when it reigns over the world it is a sign of judgement, which reveals itself in many severe decrees (gezeroth) and many punishments. Every day new decrees of evil are enacted against the world, and even before these have been completely carried out other fresh ones are enacted. In the present dispensation this star is not often in the ascendant,
but when the days of the Messiah will draw nigh it will dominate the world, and as a consequence noxious beasts and diseases will rage in the world, evil haps will constantly be renewed, and Israel will be in great tribulation. But when they are thus oppressed in the darkness of exile the Holy One will cause the day to break for them “and the Kingdom and dominion, and the greatness of the Kingdom… shall be given to the people of the saints of the most High” (Dan. 12, 27), and the reign of the heathen nations will be terminated and Israel shall rule over them, and there will be fulfilment of the words, “Moreover the light of the moon shall be as the light of the sun” (Isa. 30, 26),
and then will this cause the seventh window to open to the whole world, whose star is the “Star of Jacob”, concerning which Balaam said: “There shall come a star out of Jacob” (Num. 24, 17). This star will shine for forty days and forty nights, and when the Messiah shall be revealed and all the nations of the world shall gather around him, then will the verse of Scripture be fulfilled which says: “And in that day the root of Jesse which stands for an ensign of the peoples, to it shall the Gentiles seek: and his rest shall be glorious” (Isa. 11, 10).’
(שמות כ״ו:י״א) וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חֲמִשִׁים וְגוֹ'. רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא הֲווֹ יַתְבֵי לֵילְיָא חַד. כַּד רָמַשׁ לֵילְיָא, עָאלוּ גּוֹ גִּנָּא דְּעַל יַמָּא דִּטְבֶרְיָא. אַדְּהָכִי, חָמוּ תְּרֵין כֹּכָבַיָא דְּנַטְלֵי, דָּא מֵהָכָא, וְדָא מֵהָכָא, וְאִעֲרָעוּ דָּא בְּדָא וְאִטְמָרוּ.
AND THOU SHALT MAKE FIFTY CLASPS OF BRASS. R. Eleazar and R. Abba were sitting together one evening, and when it grew dusk they went into a garden by the Lake of Tiberias. As they were going they saw two stars rush towards one another from different points in the sky, meet, and then disappear.
אָמַר רַבִּי אַבָּא, כַּמָה רַבְרְבָן עוֹבָדֵי דְּקוּדְשָׁא בְּרִיךְ הוּא, בִּשְׁמַיָּא מִלְּעֵילָּא, וּבְאַרְעָא מִלְּרַע. מַאן יָכִיל לְמִנְדַּע בְּאִלֵּין תְּרִין כֹּכָבַיָא, דְּנַפְקוּ חַד מֵהָכָא, וְחַד מֵהָכָא וְאִעֲרָעוּ דָּא בְּדָא, וְאִטְמָרוּ. אֲמַר לֵיהּ רַבִּי אֶלְעָזָר וְכִי לָא חֲמֵינָא לוֹן, הָא אַשְׁגַּחְנָא בְּהוּ, וְאַשְׁגַּחְנָא בְּכַמָּה עוֹבָדִין אַחֲרָנִין דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד תָּדִיר.
Said R. Abba: ‘How mighty are the works of the Holy One, blessed be He, in heaven above and in the earth below! Who can understand it, these two stars emerging from different directions, meeting, and disappearing?’ R. Eleazar replied: ‘And even if we had not seen these two stars, we have yet reflected on them, as on many great works which the Holy One, blessed be He, is constantly performing.’
פָּתַח וְאָמַר (תהילים קמ״ז:ה׳) גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ וְגוֹ' גָּדוֹל וְרַב וְעִלָּאָה אִיהוּ קוּדְשָׁא בְּרִיךְ הוּא. וְכִי לָא יָדַעְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא גָּדוֹל אִיהוּ וְרַב כֹּחַ, מַאי שְׁבָחָא דְּדָוִד הָכָא.
He then went on to discourse on the verse, “Great is our Lord, and of great power; his understanding is without number” (infinite, Ps. 147, 5). ‘Great and strong, and sublime is, indeed, the Holy One’, he said. ‘But did we not always know that the Holy One is great and of infinite power? What honour does David pay to God here?
אֶלָּא בְּכָל אֲתָר אִיהוּ אָמַר (תהלים קמה) גָּדוֹל יְיָ', וְהָכָא אָמַר גָּדוֹל אֲדוֹנִינוּ. מַאי טַעְמָא. אֶלָּא הָתָם דְּאִיהוּ אָמַר גָּדוֹל יְיָ' וּמְהֻלָל מְאֹד. בְּדַרְגָּא עִלָּאָה קָאָמַר. וְהָכָא דִּכְתִּיב גָּדוֹל אֲדוֹנֵינוּ בְּדַרְגָּא תַּתָּאָה קָאָמַר, דְּאִיהוּ אֲדוֹן כָּל הָאָרֶץ. מָה כְּתִיב לְעֵילָּא מֵהַאי קְרָא, מוֹנֶה מִסְפָּר לַכֹּכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא. אִי כָּל בְּנֵי עָלְמָא מִיּוֹמָא דְּאִתְבְּרֵי אָדָם, יִתְכַּנְּשׁוּן לְמִמְנֵי כֹּכָבַיָא, לָא יַכְלִין לְמִמְנֵי, כְּמָה דְאַתְּ אָמֵר (בראשית ט״ו:ה׳) וּסְפוֹר הַכֹּכָבִים אִם תּוּכַל לִסְפּוֹר אוֹתָם. וְקוּדְשָׁא בְּרִיךְ הוּא מַה כְּתִיב בֵּיהּ, מוֹנֶה מִסְפָּר לַכֹּכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא. מַאי טַעְמָא. בְּגִין דִּכְתִּיב גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ וְגוֹ'. כְּמָה דְּלֵית מִסְפָּר לְכֹּכְבֵי שְׁמַיָא, בַּר מִנֵּיהּ. אוּף הָכִי אִיהוּ כְּתִיב בֵּיהּ, וְלִתְבוּנָתוֹ אֵין מִסְפָּר.
Note, however, that in other psalms he says, “Great is TETRAGRAMMATON” (Ps. 145, 3), but here he says, “great is our Lord” (adonenu). Why is this? It is because when he says “Great is TETRAGRAMMATON, and greatly to be praised”, he is referring to the highest grade, while here it is of a lower grade that he speaks: “great is our Lord”, which is parallel to “the Lord (adon) of the whole earth” (Joshua 3, 13). What does it say in the preceding verse? “He counts the number of the stars, he calleth them all by their names” (Ps. 147, 4). If all of mankind since the first man were to come together to count the stars, they would not succeed in numbering them, as it is written: “Look now toward heaven and tell the stars, if thou be able to number them” (Gen. 15, 5). But of the Holy One it says: “He counts the number of the stars; he calleth them by their names”. Why is this? Because “Great is our Lord, and of great power; His understanding is without number.”’ As the stars have no number except to Him, so is His understanding “without number” (absolutely).
תָּא חֲזִי, כְּתִיב (ישעיהו מ׳:כ״ו) הַמּוֹצִיא בְמִסְפָּר צְבָאָם וְגוֹ', כֻּלְּהוּ חַיָּילִין וּמַשִּׁרְיָין וְכֹכָבַיָּא, קוּדְשָׁא בְּרִיךְ הוּא אַפִּיק לוֹן בִּשְׁמָא, כָּל חַד וְחַד, וְלָא גָּרַע אֲפִילּוּ חַד. בְּכָל כֹּכָבַיָּא וּמַזָּלֵי דִּרְקִיעִין כֻּלְּהוּ, אִתְמְנוּן נְגִּידִין וּפְקִידִּין לְשַׁמְּשָׁא עָלְמָא, כָּל חַד וְחַד כַּדְקָא חֲזִי לֵיהּ. וְלֵית לָךְ עִשְׂבָּא זְעִירָא בְּכָל עָלְמָא, דְּלָא שַׁלְטָא עָלֵיהּ כֹּכָבָא וּמַזָּלָא בִּרְקִיעָא, וְעַל הַהוּא כֹּכָבָא מְמָנָא חַד, דְּקָא מְשַׁמֵּשׁ קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, כָּל חַד וְחַד כַּדְקָא חֲזִי לֵיהּ.
Mark this also. It is written: “Who bringeth out their host by numbers; he calleth them all by names” (Isa. 40, 26). The Holy One brings out all the hosts, camps, and stars, each one is called by its own name, and “not one faileth” (Ibid.). Over all these stars and constellations of the firmament there have been set chiefs, leaders, and ministers, whose duty is to serve the world each one according to his appointed station. And not the tiniest grass-blade on earth but has its own appointed star in heaven. Each star, too, has over it a being appointed who ministers before the Holy One as its representative, each according to his order.
כָּל כֹּכָבַיָּא דְּבִרְקִיעִין כֻּלְּהוּ מְשַׁמְּשֵׁי עַל הַאי עָלְמָא, וְכֻלְּהוּ פְּקִידָן לְשַׁמְּשָׁא כָּל מִלָּה וּמִלָּה, לְאִינּוּן דִּבְּהַאי עָלְמָא, וְלָא צַמְחִין וְלָא מְגַדְּלִין עֲשָׂבִין וְאִלָנִין וּדְשָׁאִין, וְעִשְׂבֵי בָּרָא, בַּר בְּחֵיזוּ דְּכֹּכָבַיָּא דְּקָא קַיְימֵי עָלַיְיהוּ, וְאִתְחָזוּן עָלַיְיהוּ אַנְפִּין בְּאַנְפִּין, כָּל חַד וְחַד כְּמָה דְּאִתְחָזֵי לֵיהּ.
All the stars in the firmaments keep watch over this world: they are appointed to minister to every individual object in this world, to each object a star. Herbs and trees, grass and wild plants, cannot flourish and grow except from the influence of the stars who stand above them and gaze upon them face to face, each according to his fashion.
רוֹב מַשִּׁרְיָין דְּכֹּכָבַיָּא וּמַזָּלֵי, כֻּלְּהוּ נָפְקִין בְּרֵאשִׁיתָא דְּלֵילְיָא, עַד תְּלַת שַׁעְתֵּי חָסֵר רְבִיעָא. מִתַּמָּן וּלְהָלְאָה לָא נָפְקִין בַּר זְעִירִין. וְאִינּוּן כֹּכָבַיָּא כֻּלְּהוּ לָא מְשַׁמְשֵׁי לְבַטָּלָה, וְלָא אִתְחָזוּן לְבַטָּלָה. וְאִית כֹּכָבַיָא דְּקָא מְשַׁמְשֵׁי כָּל לֵילְיָא, בְּגִין לְאַצְמְחָא וּלְגַדְּלָא כָּל אִינּוּן מִלִּין דְּאִתְפְּקָדוּ עָלַיְיהוּ. וְאִית כֹּכָבַיָּא דְּקָא מְשַׁמְשֵׁי עַד פַּלְגוּת לֵילְיָא, וְצָמְחִין וּמְגַדְּלִין מֵרֵאשִׁיתָא דְּלֵילְיָא, עַד הַהִיא שַׁעֲתָא, כָּל אִינּוּן מִלִּין דְּאִתְפְּקָדוּ עָלַיְיהוּ. וְאִית כֹּכָבַיָא דְּקָא מְשַׁמְשֵׁי זְעֵיר מִלֵילְיָא, דְּכֵיוָן דְּאִתְחָזֵי בַּהֲדֵי הַהוּא עִשְׂבָּא, אוֹ הַהוּא דְּשָׁאָה, מִיָּד אַשְׁלִים שִׁמוּשֵׁיהּ, וְלָא אִצְטְרִיךְ יַתִּיר בְּהַהוּא לֵילְיָא. וְהָא אִינּוּן לָא קַיְימִין לְבַטָּלָה, כֵּיוָן דְּאַשְׁלִימוּ שִׁמּוּשַׁיְיהוּ, לָא אִתְחָזוּן יַתִּיר בְּהַאי עָלְמָא, וְעַיְילִין לְאַתְרַיְיהוּ.
Most of the planets and the starry hosts come out and shine at the commencement of the night, and they remain until three hours less a quarter after midnight. After that only a few appear. And all these stars do not shine and serve in vain. Some of them are busy the whole night long, enabling the plant over which they are appointed to grow and blossom forth. Some there are whose activities last only till midnight, operating on the object of their charge from the commencement of the night until that midnight hour. Others there are whose appointed task is quickly done each night, so soon as they have shown themselves in conjunction with the particular plant or grass which depends upon them. So the appearance of those stars which we observed was not without purpose. As soon as their purpose is fulfilled they are seen no more in this world, but they ascend to their appointed places above.
בְּסִפְרָא דְּחָכְמְתָא עִלָּאָה דִּבְנֵי קֶדֶם, אַמְרֵי עַל כָּל אִינּוּן כֹּכָבַיָא (ויחי רכ"ג ע"א, ויקרא רל"א ע"ב) דְּשַׁרְבִיטָא, דְּקָא מְשַׁדְּרֵי שַׁרְבִיטָא בִּרְקִיעָא, אַמְרִי דַּעֲשָׂבִין אִינּוּן בְּאַרְעָא, מֵאִינּוּן דְּאִקְרוּן סַמֵי דְּחַיֵּי, וְאַבְנִין יַקִירָן אִית בְּאַרְעָא, וְזָהָב שָׁחוּט דִּמְגַּדְלָא גּוֹ טוּרֵי רָמָאֵי, בִּזְעֵיר מַיִין דְּחַפְיָא עָלֵיהּ, וְלָא חַפְיָא אֶלָּא דְּנָגִיד עָלֵיהּ, וְשָׁלְטָאן עַל כָּל אִלֵּין אִינּוּן כֹּכָבַיָּא דְּשַׁרְבִיטָא, וּמְגַּדְלֵי אִלֵּין בְּגִינַיְיהוּ.
In the Book of the higher Wisdom of the East, it says, speaking of certain stars which form a tail (sceptre) in the firmament, that on the earth there are herbs, of the kind that are called “elixirs of life”, and precious stones, and fine gold, which forms within the breast of high mountains, under shallow water-which are all ruled by those comets by whose influence they grow and increase;
וְכָל תִּקּוּנָא וּגְדוּלָא דִּלְהוֹן, לָאו אִיהוּ אֶלָּא בְּחֵיזוּ וְנֹגְהָא דְּהַהוּא שַׁרְבִיטָא, דְּקָא מְשַׁדֵּר הַהוּא כֹּכָבָא, גּוֹ רְקִיעָא, וּכְדֵין אִתְתַּקְנָן וּמִתְגַּדְלָן כָּל אִינּוּן מִלִּין.
it is the glance of that luminous tail which such stars trail after them across the sky that causes those things to flourish.
מַרְעִין אִית בִּבְנֵי נָשָׁא, כְּגוֹן יְרוֹקִין וְקַסְטִירִין. דְּאַסְוָותָא דִּלְהוֹן לָא תָּלֵי, אֶלָּא בְּחַד מַרְאֶה דְּפַרְזְלָא קָלִיל נָצִיץ לְעַיְינִין, וְאִית לֵיהּ לְמָארֵיהּ דְּמַרֵע לְאִסְתַּכְּלָא בֵּיהּ. וְלָא (נ"א שכיך) שַׁיָּיךְ (ס"א אתסי) בְּהַאי עַד דְּאַעְבַּר הַהוּא מַרְאֶה לְסִטְרָא דָּא וּלְסִטְרָא דָּא, כְּגַוְונָא דְּשַׁרְבִיטָא, דְּיוֹשִׁיט נְצִיצוּ דְּבָרָק לְאַנְפּוֹי, וּבְהַהוּא אוֹשִׁיטוּ דְּבָרָק דְּקָא נָצִיץ לְעַיְינִין, אָתֵי לֵיהּ אַסְוָותָא. אוּף הָכִי, כָּל אִינּוּן דְּשַׁלְטֵי עָלַיְיהוּ אִינּוּן כֹּכָבַיָא, לֵית לוֹן תִּקּוּנָא וּגְדוּלָא בַּמֶּה דְּאִתְחָזֵי, בַּר הַהוּא פְּשִׁיטוּ דְּשַׁרְבִיטָא, וּבְהַאי מִתַּתְקְנֵי, בְּחֵיזוּ, בְּגָוְון, בְּחֵילָא, כְּמָה דְּאִתְחָזֵי.
Certain illnesses of men, as jaundice, can be cured through the patient’s gazing upon shining steel, which is held before his eyes and rapidly moved from side to side, so that, like a comet’s tail, it sends flashes of light into the face, thus healing the disease. Therefore all those objects over which such stars as these are appointed can have no proper development and growth unless the light of the comet actually passes over them, whereby they are enabled to renew their colour and their energy according to their need.
וְשַׁפִּיר אִיהוּ, דְּהָא כְּגַוְונָא דָּא, רָמִיז בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, בְּחָכְמְתָא דְּאַבְנִין יְקִירִן, דְּאִי חָסֵר מִנְּהוֹן נֹגְהָא דִּנְצִיצוּ וּלְהִיטוּ דְּכֹּכָבַיָּא יְדִיעָן, לָא מְגַדְּלִין, וְלָא (ס"א מתתקנין לעלמין) מְתַקְּנֵי לוֹן לְעָלְמִין, וְכֹלָּא אַתְקִין קוּדְשָׁא בְּרִיךְ הוּא לְתִקּוּנָא דְּעָלְמָא, כְּמָה דְאַתְּ אָמֵר (בראשית א׳:ט״ו) לְהָאִיר עַל הָאָרֶץ, בְּכָל מַה דְּאִצְטְרִיךְ בְּהַאי עָלְמָא לְתַקְּנָא לֵיהּ.
This must be true, since it is similarly indicated in the Book of King Solomon, in regard to the science of precious stones, that when these stones are denied the light and sparkle of certain stars, their development is retarded and they never reach their full perfection. And the Holy One, blessed be He, has ordered all things so that the world may be perfected and beautified, and accordingly it is written that the stars are “to give light upon earth” (Gen. 1, 17), in all the things which the world needs for its perfection.
כְּתִיב (שמותכו) וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חַמִשִׁים, וּכְתִיב וְעָשִׂיתָ חַמִשִׁים קַרְסֵי זָהָב, וְתָנֵינָן, מַאן דְּלָא חָמָא אִינּוּן קְרָסִים בְּמַשְׁכְּנָא, לָא חָמָא נְהִירוּ דְּכֹּכָבַיָּא בִּרְקִיעָא, בְּגִין דִּבְהַהוּא חֵיזוּ, וּבְהַהוּא גַּוְונָא, דַּמְיָין לְכָל מַאן דְּאִסְתָּכַּל בְּהוּ.
It is written: “And thou shalt make fifty clasps of brass”; and again it says, “And thou shalt make fifty clasps of gold” (Ex. 16, 6), and we have been taught that he who never saw those clasps in the Tabernacle has not seen the light of the stars in heaven, for in appearance and colour they reminded all who looked upon them of the stars.
כֹּכָבַיָא אִית בִּרְקִיעָא, דְּאִלֵּין נַפְקֵי מֵהַהוּא רְקִיעָא, דְּכָל כֹּכָבַיָא אַדּוּקִין תַּמָּן. בְּהַהוּא רְקִיעָא אִית מְאָה חַלוֹנִי מַשְׁקוֹפִין, מִנְּהוֹן לִסְטַר מִזְרָח, וּמִנְּהוֹן לִסְטַר דָּרוֹם. וּבְכָל חַלוֹנָא וְחַלוֹנָא כֹּכָבָא חַד.
Now there are stars in the heavens which have emerged from that firmament to which all the stars are attached. In that firmament there are one hundred latticed windows, some on the east and some on the south side of the firmament. At each window there is one star.
וְכַד שִׁמְשָׁא אָזִיל בְּאִינּוּן חַלּוֹנִין וּמַשְׁקוֹפִין דִּי בִּרְקִיעָא נָצִיץ בִּנְצִיצוּ, וְאִלֵּין כֹּכָבַיָּא נַפְקֵי לְאִתְנַצְּצָא מֵהַהוּא נְצִיצוּ דְּשִׁמְשָׁא וְאִצְטָבָּעוּ, מִנְהוֹן סוּמָקִין כְּגַוְונָא דִּנְחֹשֶׁת, וּמִנְהוֹן יְרוֹקִין כְּגַוְונָא דְּזָהָב, וְעַל דָּא, אִלֵּין סוּמָקִין, וְאִלֵּין יְרוֹקִין. חַמִשִּׁים אִינּוּן בְּאִינּוּן חַמִשִּׁים חַלּוֹנִין, (נ"א וחמשים אינון באינון חלונין) אַחֲרָנִין. דְּלִסְטַר מִזְרָח אִינּוּן יְרוֹקִין, דְּלִסְטַר דָּרוֹם אִינּוּן סוּמָקִין, בְּהוּ אִתְאֲחָד סִיּוּמָא דְּמַשְׁכְּנָא.
And when the sun passes by these windows and lattices in the firmament he sends out flashing rays, and the stars catch up these rays and are coloured by them. Some take on the red of brass, some the yellow of gold; and for this reason some stars shine with a red, and some with a yellow gleam. The windows are divided into fifties, and, as we have said, in each one is a star. The windows in the east catch the yellow rays, while those in the south catch the red.
בְּכָל אִינּוּן כֹּכָבַיָא דְּנַפְקֵי מֵהַהוּא רְקִיעַ, מִתְעָרְבֵי אִינּוּן כֹּכָבַיָא בְּלֵילְיָא, וְנַצְצֵי וּמְלַהֲטֵי וְשַׁלְטֵי בְּהַאי עָלְמָא. מִנְהוֹן עַל נְחֹשֶׁת, מִנְהוֹן עַל זָהָב יְרַקְרָק, וְאִתְתַּקְנָן וּמְגַּדְלָן עַל חֵילָא דִּלְהוֹן.
The stars which shine by night mingle with those that proceed from that firmament and they sparkle and shine, ruling over the elements of this world, some over brass, some over yellow gold, and these elements increase and develop through the power of the stars.
אִלֵּין כֹּכָבַיָא שַׁלְטֵי בְּכ"ה וּפַלְגָּא נְקוּדִין דְּלֵילְיָא, דְּאִינּוּן רִגְעֵי שַׁעֲתָא, וְאִינּוּן דִּמְגַּדְלֵי נְחֹשֶׁת דְּאִינּוּן סוּמָקֵי וְלַהֲטֵי וְנַצְצֵי. וְכַד אוֹשִׁיטוּ תְּלָת זִמְנִין נְצִיצוּ לְסִטְרָא דְּמִזְרָח, אוֹ חֲמֵשׁ, אוֹ שֶׁבַע, מַלְכֵי עַמִּין יִיִתוּן עַל הַהוּא סִטְרָא, וְכָל עֻתְרָא וְדַהֲבָא יִסְתַּלָּק מֵהַהוּא סִטְרָא. וְאִי נְצִיצוּ חַד, תְּרֵין, אַרְבַּע, שִׁית, דָּא בָּתַר דָּא, אֵימָתָא וּפַחֲדָא יִפּוֹל, וְיִשְׁרֵי עַל הַהוּא סִטְרָא. בָּטִישׁ נְצִיצוּ וְשָׁכִיךְ, בָּטִישׁ נְצִיצוּ וְשָׁכִיךְ, יִתְּעֲרוּ קְרָבֵי, וְלָא יִתְעַבִידוּ, (ד"א בעלמא בההוא סטרא) דְּהָא בְּהַהוּא זִמְנָא, אִתְעֲרוּתָא הוּא לְעֵילָּא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, בְּאִינּוּן מְמָנָן דְּעָלְמָא דְּשַׁלְטִין עַל שְׁאַר עַמִּין, וְכֵן כְּגַוְונָא דָּא בְּסִטְרָא אַחֲרָא.
These stars rule for the twenty-five and a half points of the night, which are in the division of an hour. Those stars which are appointed over brass are red, and they both shine and sparkle. When they shall have diffused their light three times towards the east, or five, or seven times, then the kings of the Gentiles will rise against the east, and from that region all gold and riches will disappear. When they sparkle, one, two, four, six, one after another, then fear and trembling will settle upon that region. When the rays will strike and subside, then strike and subside again, wars will arise in the world on that side, for there will be a vibration and stirring before the Holy One in connection with those angel-princes who have charge over the nations of the world. And so it will be on the other side also.
פָּתַח וְאָמַר, (דניאל ב׳:כ׳) לֶהוֵא שְׁמֵיהּ דִּי אֱלָהָא מְבָרַךְ מִן עָלְמָא וְעַד עָלְמָא דִּי חָכְמְתָא וּגְבוּרְתָּא דִּילֵיהּ הִיא. וְהוּא מְהַשְׁנֵא עִדָּנַיָּא וְזִמְנַיָא. וְכֹלָּא אִיהוּ בִּרְשׁוּתֵיהּ, וְאַפִּיק לְעַמֵּיהּ קַדִּישָׁא, מֵחֵילָא וּרְשׁוּתָא דְּכֹּכָבַיָּא וּמַזָּלֵי, בְּגִין דְּאִינּוּן טַעֲוָון אַחֲרָן וְלָא בְּאִלֵּין חוּלָקָא דְּיַעֲקֹב, כִּי אִם (ירמיה י) בְּיוֹצֵר הַכֹּל הוּא.
Therefore I say, “Blessed be the name of God for ever and ever: for wisdom and might are his. And He changeth the times and the seasons” (Dan. 2, 20-21). All things are in His hands, and He has liberated His holy people from the power and dominion of the stars and planets; for they have become objects of worship for the nations, but Jacob has no portion in them, because he belongs to Him who is the Creator of all things.
רָקִיעַ אִית לְעֵילָּא, עַל כָּל אִלֵּין רְקִיעִין, וְאִיהוּ טָמִיר וְגָנִיז, וְחוֹתָמָא דְּגוּשְׁפַּנְקָא דְּמַשְׁכְּנָא שַׁלְטָא עַל הַאי רָקִיעַ, וְהַאי רָקִיעַ אִקְרֵי אִדָּרָא דְּמַשְׁכְּנָא, וּבְהַאי רָקִיעַ כָּל אִינּוּן חַלּוֹנִין, מִסִּטְרָא דָּא, וּמִסִּטְרָא דָּא, וְאָחִיד כָּל אִינּוּן סִדּוּרִין דְּמַשְׁכְּנָא. שִׁית (בלק קפ"ג ע"ב) חַלּוֹנִין אִינּוּן רַבְרְבִין עַל כֻּלְּהוּ, וְחַד סָתִים לְשַׁלְטָא עָלַיְיהוּ.
There is a firmament high above all these firmaments, hidden, concealed, and the seal of the Tabernacle reigns over that firmament, which is called “Hall of the Tabernacle”. There all those windows are to be found, on this side and on that, and it holds all the arrangements of the Tabernacle. Six of the windows are greater than all the others, and one, which is concealed, rules over them all.
חַלוֹנָא חַד, אִקְרֵי חַלוֹן זָהֳרָא, וּבֵיהּ נָפְקָא כֹּכָבָא חֲדָא, דְּאִקְרֵי לְחַכִּימֵי יַ"ד, וְדָא אִיהוּ הִתּוּכָא דְּקָא מְהַתֵּךְ לְתַתָּא בְּשֻׁלְטָנוּתָא דִּיהוּדָה. לָאו דְּאִית לֵיהּ חוּלָקָא בֵּיהּ, דְּהָא לֵית לַשְּׁבָטִין דְּיִשְׂרָאֵל חוּלָקָא וְאַחֲסָנָא בְּהוּ, אֶלָּא שִׁבְטָא דִּיהוּדָה שַׁלְטָא עַל הַאי, וְלָאו אִיהוּ עָלֵיהּ.
One of these seven is called “the window of light”, and into it the star which the wise call Yad (hand) enters, which “hand” stretches out to the domain of the tribe of Judah. This does not mean that that tribe has any part in it, since the tribes of Israel are not under the dominion of the stars, and the tribe of Judah rules over that star, and not the star over it.
וְכַד אַסְטוּ בְּנֵי יְהוּדָה אָרְחַיְיהוּ מִבָּתַר קוּדְשָׁא בְּרִיךְ הוּא, אָזְלוּ לְמִנְדַּע בָּתַר חַלוֹנָא דָּא, וְהַאי כֹּכָבָא. וְאָמְרוּ (ס"א דהא ידע) דְּהַאי יְדָא דְּקָא מְנַצַּח לִשְׁאַר עַמִּין, דִּכְתִּיב בֵּיהּ (בראשית מ״ט:ח׳) יָדְךָ בְּעֹרֶף אוֹיְבֶיךָ, וְאָזְלוּ אֲבַתְרֵיהּ וְעַבְדּוּ לֵיהּ שִׁמּוּשָׁא וּפֻלְחָנָא, וְעַל דָּא כְּתִיב, (מלכים א י״ד:כ״ב) וַיַּעַשׂ יְהוּדָה הָרַע בְּעֵינֵי יְיָ'.
But when members of this tribe became corrupted in their ways and turned away from the Holy One, then they began to divine their fate by contact with that window and the star that dwelt in it, saying: “It is the hand, that conquers all the nations”; for concerning Judah it is written, “Thine hand shall be in the neck of thine enemies” (Gen. 49, 8), and they followed the star and worshipped it. Concerning which it is written: “And Judah did that which was evil in the sight of the Lord” (I Kings 14, 22).
הַאי כֹּכָבָא כַּד נָפִיק פָּשִׁיט חַד יָד בַּחֲמֵשׁ אֶצְבְּעָן, נָהִיר וְנָצִיץ בְּהַהוּא חַלוֹן. מָארֵיהוֹן דְּקוּסְמִין וְחֲרְשִׁין, דַּחֲלֵי מֵהַאי אֲתָר, בְּגִין דִּבְשַׁעֲתָא דְּהַאי שַׁלְטָא, כֻּלְּהוּ קְסָמִין וְחֲרְשִׁין מִתְבַּלְבְּלֵי, וְלָא אַצְלַח בִּידַיְיהוּ.
When that star comes out it stretches out a hand with five rays, which are five fingers, which shine and sparkle in that window. Sorcerers and astrologers are in fear and awe of this region, for when this star reigns they become confused and their predictions come to naught.
וְאִי תֵּימָא, הוֹאִיל וְאִיהוּ הַאי רָקִיעַ טְמִירָא, הֵיךְ יַדְעֵי לֵיהּ. אֶלָּא סִימָנָא אִית לוֹן לְבַר, וְיַדְעֵי דְּהָא שַׁלְטָא כֹּכָבָא דָּא, וְדַחֲלֵי תָּדִיר מִנֵּיהּ, וְלָא אַצְלַח בִּידֵיהוֹן, אִינּוּן קְסָמִין וְחֲרְשִׁין. וְעַל דָּא אִית זִמְנִין דְּאַצְלָחוּ בֵּיהּ בְּנִי נָשָׁא, וְאִית זִמְנִין דְּלָא אַצְלָחוּ בֵּיהּ. וּבְגִין דָּא אִינּוּן מָארֵי קוּסְמִין וְחֲרְשִׁין מִתְמַעֲטֵי מֵעָלְמָא, בְּגִין דְּלָא יַדְעִין עִקָרָא, כַּד חָמָאן דְּלָא אַצְלַח בִּידַיְיהוּ. וְעַל דָּא אִינּוּן קַדְמָאֵי הֲווֹ יַדְעֵי, וּמִסְתַּכְּלָן לְבַר בְּהַהוּא סִימָנָא, דְּקָא יַדְעֵי.
It may be asked, If that firmament is hidden, how is it that they have knowledge concerning this star? The answer is that they have an outward sign from which they know when it is in the ascendant, and they fear it, and at such periods their incantations do not succeed. Thus it is that there have been times when people were lucky in connection with this star, and times again when they came to grief over it. For this reason the number of astrologers and sorcerers decreases in the world, because they become bewildered when their incantations and predictions fail. But the ancient astrologers knew of that star, and studied the outward sign which was disclosed to them.
חַלוֹנָא תִּנְיָינָא, אִקְרֵי חַלוֹן טוּפְרָא, בְּגִין דְּאִיהוּ כְּגַוְונָא דְּטוּפְרָא, וּבֵיהּ נָפְקָא כֹּכָבָא חַד, דְּאִקְרֵי לְחַכִּימִין צִפְעוֹן, דְּהָא דָּא שַׁלְטָא בְּשׁוּלְטָנָא תַּקִּיף בְּדִינָא בְּרֵישָׁא וְזַנְבָא, אִית לֵיהּ כְּצִפְעוֹן כָּמִין לְקָטְלָא.
The second window is called “the window of the claw”, because it has the form of a claw, and the star which enters into it is known to the wise as “Viper”, since when this star reigns severe judgement prevails. It has a head like a viper lying in wait.
מֵהַהוּא חַלוֹן, נַפְקֵי שִׁית מֵאָה אֶלֶף רִבּוֹא רוּחִין, דְּשַׁלְטִין עַל אִינּוּן טוּפְרִין דִּבְנֵי נָשָׁא, כַּד אִזְדַרְקָן בְּאִתְגַּלְּיָא. בְּהַאי עַבְדֵי חֲרָשִׁין וּקְסָמִין, כָּל אִינּוּן דְּיַדְעֵי לוֹן. בְּהַהִיא שַׁעֲתָא דְּהַאי כֹּכָבָא שַׁלְטָא, כָּל אִינּוּן דְּזַרְקֵי טוּפְרֵי, (ס"א אי עביד) אוֹ עַבְדֵי חֲרָשִׁין בְּהוֹן, גָּרִים מוֹתָא לְכָל עָלְמָא, וְסָלִיק חֲרָשִׁין בִּידַיְיהוּ דְּאִינּוּן דְּעַבְדֵי לוֹן.
From that window six hundred thousand myriads of spirits proceed, which spirits rule over the toe and finger nails of men when the nail-parings are thrown away instead of being burnt, for these nail-parings are used by the sorcerers for their divinations. All those who throw away their nail-parings, or use them for witchcraft while this star is in the ascendant, cause death, and increase the power of sorcery.
חַלוֹנָא תְּלִיתָאָה, אִקְרֵי חַלוֹן חוֹשְׁנָא, וּבֵיהּ נָפְקָא כֹּכָבָא חֲדָא, וְאִקְרֵי נִגְהָ"א דְּבוּסִי"נָא, (נ"א דבוציני) הַאי אִיהוּ נְצִיצוּ דְּנָצִיץ, וְקַיְּימָא עַל כָּל רוּחָא, וְנַיְיחָא וְשֵׁיזְבוּתָא (נ"א וטיבותא) בֵּיהּ. לֵית בֵּיהּ קִטְרוּגָא כְּלַל, כַּד אִיהוּ שַׁלְטָא, כָּל נַיְיחָא, וְכָל נְהִירוּ שַׁלְטָא בְּעָלְמָא, שַׁלְוָה שָׂבְעָא וְכֹלָּא שַׁלִּיט בְּעָלְמָא.
The third window is called “Breastplate”. A star enters into it, called “Bright Light”. This is the one whose rays watch over every spirit, and rest, redemption, and goodness are in it, with no trace of the accusing element or severity. When it is in the ascendant all is repose and light, for peace, satisfaction and harmony prevail throughout the world.
חַלוֹנָא רְבִיעָאָה, אִיהוּ חַלוֹן דְּאִקְרֵי גְּבִיעַ, וּבֵיהּ נָפְקָא כֹּכָבָא חַד, דְּאִקְרֵי לְחַכִּימִין אֶשְׁכּוֹל הַכֹּפֶר, בְּגִין דְּהָכִי נָפִיק כְּאֶשְׁכּוֹל, נָצִיץ נְצִיצִין כַּעֲנָבִין בְּכּוֹפָרָא, בְּהַאי אִתְּעָרוּ דְּרַחֲמֵי אִתְּעַר בְּעָלְמָא, מַרְחִיק וּמַקְרִיב, תּוֹלָדִין סַגִּיאִין אַסְגִּיאוּ בְּעָלְמָא. בְּנֵי עָלְמָא לָא קַפְדֵּי כַּד אִצְטְרִיכוּ דָּא לְדָא, שְׁלָמָא וְחֶדְוָה אִתְּעַר בְּעָלְמָא.
The fourth window is called “Chalice”, and the star which enters into it is called by the wise “Cluster of cypress flowers”, because it comes out like a cluster (eshkol) and spreads its rays in the form of the grapes. It awakens mercy in the world; it removes evil far off and brings the good near. Much procreation takes place in the world at this time. Men do not object to helping one another when required.
חַלוֹנָא חֲמִישָׁאָה, אִיהוּ חַלוֹן דְּאִקְרֵי בְּאֵר, עַל דִּי כֹּכָבָא דְּנָפִיק בֵּיהּ, עָאל וְנָפִיק שָׁאִיב כַּדְּלִי, לָא שָׁכִיךְ לְעָלְמִין. בְּהַאי חַכִּימֵי לִבָּא לָא יַכְלִין לְמֵיקָם בְּאֹרַח קְשׁוֹט, בְּגִין דְּלָא קָאִים בְּקִיּוּמָא, וְלָא שָׁכִיךְ לְעָלְמִין. וְעַל דָּא אִתְדַּחֲקָן גַּרְמַיְיהוּ, לְעַיְּינָא בְּהַאי אֲתָר, וּלְמֵידַן דִּינָא.
The fifth window is that which is called “Cistern”, because the star which enters it always “draws” like a bucket and is never at rest: the wise of heart can never discover its real nature, since it never remains still. They, therefore, only with great difficulty examine it and come to some conclusion about it.
חַלוֹנָא שְׁתִּיתָאָה, אִיהוּ חַלוֹן דְּאִקְרֵי נֹגְהָא, וְנָפְקָא בֵּיהּ כֹּכָבָא חַד, דְּאַקְרִין גִּזְרוֹן, בְּגִין דְּכַד הַאי שַׁלְטָא, עָלְמָא קָאִים בְּדִינָא, וְכַמָּה גִּזְרִין, וּבְכַמָּה עוֹנָשִׁין, וּבְכָל יוֹמָא וְיוֹמָא מִתְחַדְּשָׁן גִּזְרִין עַל עָלְמָא, וְעַד לָא יְסַיְּימוּן אִלֵּין, הָא אַחֲרָנִין מִתְחַדְּשִין, וְהַאי לָא שַׁלְטָא כָּל כַּךְ בְּעָלְמָא.
The sixth window is called Nagha (lit. brightness), and a star enters into it called Gazron, because when it reigns over the world it is a sign of judgement, which reveals itself in many severe decrees (gezeroth) and many punishments. Every day new decrees of evil are enacted against the world, and even before these have been completely carried out other fresh ones are enacted. In the present dispensation this star is not often in the ascendant,
אֲבָל סָמוּךְ לְיוֹמֵי מְשִׁיחָא, יִשְׁלוֹט הַאי חַלוֹנָא, בְּהַאי כֹּכָבָא, עַל עָלְמָא. וְעַל דָּא יִשְׁלְטוּן חֵיוָן וּמַרְעִין בִּישִׁין עַל עָלְמָא, וְיִתְחַדְתּוּן זִינִין בִּישִׁין, דָּא בָּתַר דָּא, וְיִשְׂרָאֵל יְהוֹן בְּעָקוּ. וְכַד יִתְדַּחֲקוּן גּוֹ חֲשׁוֹכָא דְּגָלוּתָא, כְּדֵין יַנְהֵר לוֹן קוּדְשָׁא בְּרִיךְ הוּא נְהִירוּ דִּימָמָא, וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין, וְיִּתְבַּטֵּל מַלְכוּתָא מִידָא דְּעֲמְמִין עוֹבְדֵי כּוֹכָבִים, וְיִשְׁלְטוּן עָלַיְיהוּ יִשְׂרָאֵל, וְיִתְקַיֵּים (ישעיהו ל׳:כ״ו) וְהָיָה אוֹר הַלְּבָנָה וְגוֹ'.
but when the days of the Messiah will draw nigh it will dominate the world, and as a consequence noxious beasts and diseases will rage in the world, evil haps will constantly be renewed, and Israel will be in great tribulation. But when they are thus oppressed in the darkness of exile the Holy One will cause the day to break for them “and the Kingdom and dominion, and the greatness of the Kingdom… shall be given to the people of the saints of the most High” (Dan. 12, 27), and the reign of the heathen nations will be terminated and Israel shall rule over them, and there will be fulfilment of the words, “Moreover the light of the moon shall be as the light of the sun” (Isa. 30, 26),
וּכְדֵין חַלוֹנָא שְׁבִיעָאָה יִתְפְּתַח בְּכָל עָלְמָא, וְכֹכָבָא דִּילֵיהּ אִיהוּ כֹּכָבָא דְּיַעֲקֹב, וְהַאי אִיהוּ דְּקָאָמַר בִּלְעָם, (במדבר כ״ד:י״ז) דָּרַךְ כֹּכָב מִיַּעֲקֹב, וְכֹכָבָא דָּא יְהֵא נָהִיר (נ"א ד' יומין וד' לילין) אַרְבְּעִין (ח' ע"א) יוֹמִין. (וארבעין לילין) וְכַד יִתְגְּלֵי מַלְכָּא מְשִׁיחָא, וְיִתְכַּנְּשׁוּן לְגַבֵּי מַלְכָּא מְשִׁיחָא כָּל עַמִּין דְּעָלְמָא, כְּדֵין יִתְקַיֵּים קְרָא דִּכְתִּיב, (ישעיהו י״א:י׳) שֹׂרֶשׁ יִשַׁי אֲשֶׁר עוֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנוּחָתוֹ כָּבוֹד.
and then will this cause the seventh window to open to the whole world, whose star is the “Star of Jacob”, concerning which Balaam said: “There shall come a star out of Jacob” (Num. 24, 17). This star will shine for forty days and forty nights, and when the Messiah shall be revealed and all the nations of the world shall gather around him, then will the verse of Scripture be fulfilled which says: “And in that day the root of Jesse which stands for an ensign of the peoples, to it shall the Gentiles seek: and his rest shall be glorious” (Isa. 11, 10).’