Introduction to Hilchos Yesodei HaTorah

They contain ten mitzvot: six positive commandments and four

negative commandments. They are:1
1. To know2 that there is a God
2. Not to consider the thought that there is another divinity aside from
God
3. To unify Him
4. To love Him
5. To fear Him
6. To sanctify His name
7. Not to profane God's name
8. Not to destroy those things associated with His name
9. To listen to a prophet who speaks in [God's] name
10. Not to test God.
The explanation of these mitzvot is found in the following chapters.
Chapter One
1
The foundation of all foundations and the pillar of wisdom is to know
that there is a Primary Being who brought into being all existence. All
the beings of the heavens, the earth, and what is between them came
into existence only from the truth of His being.

2
If one would imagine that He does not exist, no other being could
possibly exist.

3
If one would imagine that none of the entities aside from Him exist, He
alone would continue to exist, and the nullification of their [existence]
would not nullify His existence, because all the [other] entities require
Him and He, blessed be He, does not require them nor any one of
them. Therefore, the truth of His [being] does not resemble the truth of
any of their [beings].

4
This is implied by the prophet's statement [Jeremiah 10:10]: "And
God, your Lord, is true" - i.e., He alone is true and no other entity
possesses truth that compares to His truth. This is what [is meant by]
the Torah's statement [Deuteronomy 4:35]: "There is nothing else
aside from Him" - i.e., aside from Him, there is no true existence like
His.

5
This entity is the God of the world and the Lord of the entire earth. He
controls the sphere with infinite and unbounded power. This power
[continues] without interruption, because the sphere is constantly
revolving, and it is impossible for it to revolve without someone
causing it to revolve. [That one is] He, blessed be He, who causes it to
revolve without a hand or any [other] corporeal dimension.

6
The knowledge of this concept is a positive commandment, as
[implied by Exodus 20:2]: "I am God, your Lord...."
Anyone who presumes that there is another god transgresses a
negative commandment, as [Exodus 20:3] states: "You shall have no
other gods before Me" and denies a fundamental principle [of faith],
because this is the great principle [of faith] upon which all depends.

7
This God is one. He is not two or more, but one, unified in a manner
which [surpasses] any unity that is found in the world; i.e., He is not
one in the manner of a general category which includes many
individual entities, nor one in the way that the body is divided into
different portions and dimensions. Rather, He is unified, and there
exists no unity similar to His in this world.
If there were many gods, they would have body and form, because
like entities are separated from each other only through the
circumstances associated with body and form.
Were the Creator to have body and form, He would have limitation
and definition, because it is impossible for a body not to be limited.
And any entity which itself is limited and defined [possesses] only
limited and defined power. Since our God, blessed be His name,
possesses unlimited power, as evidenced by the continuous revolution
of the sphere, we see that His power is not the power of a body. Since
He is not a body, the circumstances associated with bodies that
produce division and separation are not relevant to Him. Therefore, it
is impossible for Him to be anything other than one.
The knowledge of this concept fulfills a positive commandment, as
[implied by Deuteronomy 6:4]: "[Hear, Israel,] God is our Lord, God is
one."

8
Behold, it is explicitly stated in the Torah and [the works of] the
prophets that the Holy One, blessed be He, is not [confined to] a body
or physical form, as [Deuteronomy 4:39] states: "Because God, your
Lord, is the Lord in the heavens above and the earth below," and a
body cannot exist in two places [simultaneously].
Also, [Deuteronomy 4:15] states: "For you did not see any image," and
[Isaiah 40:25] states: "To whom can you liken Me, with whom I will be
equal." Were He [confined to] a body, He would resemble other
bodies.

9
If so, what is the meaning of the expressions employed by the Torah:
"Below His feet" [Exodus 24:10], "Written by the finger of God" [ibid.
31:18], "God's hand" [ibid. 9:3], "God's eyes" [Genesis 38:7], "God's
ears" [Numbers 11:1], and the like?
All these [expressions were used] to relate to human thought
processes which know only corporeal imagery, for the Torah speaks in
the language of man. They are only descriptive terms, as [apparent
from Deuteronomy 32:41]: "I will whet My lightning sword." Does He
have a sword? Does He need a sword to kill? Rather, this is
metaphoric imagery. [Similarly,] all [such expressions] are metaphoric
imagery.
A proof of this concept: One prophet says that he saw the Holy One,
blessed be He, "clothed in snow white" [Daniel 7:9], and another
envisioned Him [coming] "with crimson garments from Batzra" [Isaiah
63:1]. Moses, our teacher, himself envisioned Him at the [Red] Sea as
a mighty man, waging war, and, at Mount Sinai, [saw Him] as the
leader of a congregation, wrapped [in a tallit].
This shows that He has no image or form. All these are merely
expressions of prophetic vision and imagery and the truth of this
concept cannot be grasped or comprehended by human thought. This
is what the verse [Job 11:7] states: "Can you find the comprehension
of God? Can you find the ultimate bounds of the Almighty?"

10
[If so,] what did Moses, our teacher, want to comprehend when he
requested: "Please show me Your glory" [Exodus 33:18]?
He asked to know the truth of the existence of the Holy One, blessed
be He, to the extent that it could be internalized within his mind, as
one knows a particular person whose face he saw and whose image
has been engraved within one's heart. Thus, this person's [identity] is
distinguished within one's mind from [that of] other men. Similarly,
Moses, our teacher, asked that the existence of the Holy One, blessed
be He, be distinguished in his mind from the existence of other
entities, to the extent that he would know the truth of His existence as
it is [in its own right].
He, blessed be He, replied to him that it is not within the potential of a
living man, [a creature of] body and soul, to comprehend this matter in
its entirety. [Nevertheless,] He, blessed be He, revealed to [Moses]
matters which no other man had known before him - nor would ever
know afterward - until he was able to comprehend [enough] from the
truth of His existence, for the Holy One, blessed be He, to be
distinguished in his mind from other entities, as a person is
distinguished from other men when one sees his back and knows the
structure of his body and [the manner in which] he is clothed.
This is alluded to by the verse [Exodus 33:23]: "You shall see My
back, but you shall not see My face."

11
Since it has been clarified that He does not have a body or corporeal
form, it is also clear that none of the functions of the body are
appropriate to Him: neither connection nor separation, neither place
nor measure, neither ascent nor descent, neither right nor left, neither
front nor back, neither standing nor sitting.
He is not found within time, so that He would possess a beginning, an
end, or age. He does not change, for there is nothing that can cause
Him to change.
[The concept of] death is not applicable to Him, nor is [that of] life
within the context of physical life. [The concept of] foolishness is not
applicable to Him, nor is [that of] wisdom in terms of human wisdom.
Neither sleep nor waking, neither anger nor laughter, neither joy nor
sadness, neither silence nor speech in the human understanding of
speech [are appropriate terms with which to describe Him]. Our Sages
declared: "Above, there is no sitting or standing, separation or
connection."
12
Since this is so, all such [descriptions] and the like which are related in
the Torah and the words of the Prophets - all these are metaphors and
imagery. [For example,] "He who sits in the heavens shall
laugh" [Psalms 2:4], "They angered Me with their
emptiness" [Deuteronomy 32:21], and "As God rejoiced" [ibid. 28:63].
With regard to all such statements, our Sages said: "The Torah speaks
in the language of man."
This is [borne out by the rhetorical question (Jeremiah 7:19):] "Are
they enraging Me?" Behold, [Malachi 3:6] states: "I, God, have not
changed." Now were He to at times be enraged and at times be
happy, He would change. Rather, all these matters are found only with
regard to the dark and low bodies, those who dwell in houses of clay,
whose foundation is dust. In contrast, He, blessed be He, is elevated
and exalted above all this.
Chapter Two
1
It is a mitzvah to love and fear this glorious and awesome God, as
[Deuteronomy 6:5] states: "And you shall love God, your Lord" and, as
[Deuteronomy 6:13] states: "Fear God, your Lord."

2
What is the path [to attain] love and fear of Him? When a person
contemplates His wondrous and great deeds and creations and
appreciates His infinite wisdom that surpasses all comparison, he will
immediately love, praise, and glorify [Him], yearning with tremendous
desire to know [God's] great name, as David stated: "My soul thirsts
for the Lord, for the living God" [Psalms 42:3].
When he [continues] to reflect on these same matters, he will
immediately recoil in awe and fear, appreciating how he is a tiny, lowly,
and dark creature, standing with his flimsy, limited, wisdom before He
who is of perfect knowledge, as David stated: "When I see Your
heavens, the work of Your fingers... [I wonder] what is man that You
should recall Him" [Psalms 8:4-5].
Based on these concepts, I will explain important principles regarding
the deeds of the Master of the worlds to provide a foothold for a
person of understanding to [develop] love for God, as our Sages said
regarding love: "In this manner, you will recognize He who spoke and
[thus,] brought the world into being."

3
Everything which the Holy One, blessed be He, created within His
world is divided into three categories. They include:
a) Creations which are a combination of matter and form. They are
constantly coming into existence and ceasing to exist; for example,
the bodies of man and beasts, plants, and metals.
b) Creations which are [also] a combination of matter and form, but do
not change from body to body and from form to form as those in the
first category. Rather, their form is permanently fixed in their matter,
and they do not change as the others do; for example, the spheres
and the stars [which revolve] in them. The matter [from which] they
[are composed] differs from [a simple conception of] matter, and their
form differs from [a simple conception of] form.
c) Creations which have form, but no matter at all; for example, the
angels, for the angels do not possess bodies or corporeal being, but
rather are forms which are separate from each other.

4
What is meant by the prophets' statements that they saw an angel of
fire or with wings? All these are prophetic visions and parables, as
[Deuteronomy 4:24] states: "God, your Lord, is consuming fire,"
though He is not fire and [the description of Him in this manner] is only
metaphoric. Similarly, [Psalms 104:4] states: "He makes His angels as
winds...."

5
Since they possess no body, what separates the form [of the angels]
from each other? Their existence is not alike. Rather each one is
below the level of the other and exists by virtue of its influence, [in a
progression of levels,] one above the other.
Everything exists by virtue of the influence of the Holy One, blessed
be He, and His goodness. Solomon alluded to this [concept] in his
wisdom, saying (Ecclesiastes 5:7): "Because above the one who is
high there is a watcher [and there are others higher than them]."

6
The expression "below the level of the other" does not refer to height
in a spatial sense as [one might say], he is sitting higher than his
colleague, [but rather, in regard to spiritual level]. For example, when
speaking about two sages, one of whom is greater than the other, we
say, "one is above the level of the other." Similarly, a cause is referred
to as "above" the effect [it produces].

7
The different names with which the angels are called reflect their
[spiritual] levels. Thus, they are called:
1) The holy chayyot, who are above all the others;
2) the ofanim; 7) the elohim;
3) the er'elim; 8) the sons of the elohim;
4) the chashmalim; 9) the keruvim;
5) the serafim; 10) the ishim.
6) the mal'achim;
These ten names which are used to refer to the angels reflect their ten
[different spiritual] levels. The level above which there is no higher
level except that of God, blessed be He, is that of the form called
chayyot. Therefore, the prophets state that they are below God's
throne of glory.
The tenth [and lowest] level is that of the form called ishim. They are
the angels who communicate with the prophets and are perceived by
them in prophetic visions. Therefore, they are called ishim, (men),
because their level is close to the level of human knowledge.

8
All these [spiritual] forms are alive. They recognize and know the
Creator with very immense knowledge, each of the forms according to
its level and not according to its greatness.
Even the highest level is unable to conceive of the true nature of the
Creator as He [truly] is, since its intellectual capacity is too limited to
know or to grasp [Him]. It does, however, comprehend and know more
than the form which is below it.
This is true regarding each and every level, including the tenth level.
This [level] also knows the Creator in a manner that surpasses the
potential to know and comprehend [God possessed by] human beings
made up of body and soul. None [of these levels] can know the
Creator as He knows Himself.

9
All existence, aside from the Creator - from the first form down to a
small mosquito in the depths of the earth - came into being from the
influence of His truth. Since He knows Himself and recognizes His
greatness, beauty, and truth, He knows everything, and nothing is
hidden from Him.

10
The Holy One, blessed be He, recognizes His truth and knows it as it
is. He does not know with a knowledge which is external to Him in the
way that we know, for ourselves and our knowledge are not one.
Rather, the Creator, may He be blessed, He, His knowledge, and His
life are one from all sides and corners, in all manners of unity.
Were He to live as life is [usually conceived], or know with a
knowledge that is external from Him, there would be many gods, Him,
His life, and His knowledge. The matter is not so. Rather, He is one
from all sides and corners, in all manners of unity. Thus, you could
say, "He is the Knower, He is the Subject of Knowledge, and He is the
Knowledge itself." All is one.
This matter is beyond the ability of our mouths to relate, [or our] ears
to hear, nor is there [the capacity] within the heart of man to grasp it in
its entirety. [In expression of this concept, Genesis 42:15] states:
"chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By
the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the
life) of God" but chai Adonai, As God lives. [This shows] that the
Creator and His life are not two, as are the lives of living beings or the
lives of the angels.
Thus, He does not recognize and know the creations in terms of the
creations as we know them, but rather He knows them in terms of
Himself. Thus, since He knows Himself, He knows everything, for the
existence of everything else is dependent on Him.

11
The concepts that we have mentioned about the subject matter in
these two chapters are like a drop from the sea [when compared to]
what is necessary to explain this matter. The explanation of all the
fundamental principles of these two chapters is referred to as Ma'aseh
Merkavah, (lit. the work of [G-ds] chariot.)

12
The Sages of the early generations commanded that these matters
should not be explained except to a single individual [at a time]. He
should be a wise man, who can reach understanding with his [powers
of] knowledge. In such an instance, he is given fundamental points,
and an outline of the concepts is made known to him. He [is expected
to continue to contemplate] until he reaches understanding with his
powers of knowledge and knows the ultimate meaning and depth of
the concept.
These concepts are extremely deep, and not every [person has] the
knowledge necessary to appreciate them. In his wisdom, Solomon
described them with the metaphor [Proverbs 27:26]: "Lambs for your
clothing." [The root kevas - "lamb" - also has the meaning "hide."]
Thus, our Sages interpreted this metaphor [to mean]: Matters which
are the secrets of the world will be your clothing - i.e., they will be for
you alone, and you should not discuss them in public.
Concerning them, [Proverbs 5:17] teaches: "They shall be for you and
not for others with you." [Similarly, the Song of Songs 4:11] states:
"Honey and milk will be under your tongue." The Sages of the early
generations interpreted this [as a metaphor]: Subjects that are like
honey and milk should be [kept] under your tongue.
Chapter Three
1
The spheres are called the heavens, the firmament, the habitation, the
skies.
There are nine spheres. The closest sphere is the sphere of the moon.
The second sphere, which is above it, is the sphere which contains
the planet Kochav. 1 The third sphere, which is above it, contains [the
planet] Nogah. 2 The fourth sphere contains the sun. The fifth sphere
contains [the planet] Ma'dim. 3 The sixth sphere contains the planet
Tzedek. 4 The seventh sphere contains [the planet] Shabbtai. 5The
eighth sphere contains all the stars which are seen in the sky. The
ninth sphere is the sphere which revolves each day from the east to
the west.6 It surrounds and encompasses everything.
The planets and stars all appear to be in one sphere, even though one
is higher than another. This is because the spheres are pure and
refined like glass or sapphire. Therefore, the stars in the eighth sphere
appear lower than the first sphere.

2
Each of the eight spheres which contain the planets and stars are
themselves divided into many spheres, one above the other like the
layers of an onion. Some of these spheres revolve from the west to
the east, and some revolve from the east to the west, such as the
ninth sphere, which revolves from the east to the west. There is no
empty space between any of them.
3
None of the spheres are light or heavy. They are neither red, black,
nor any other color. Though we see them as blue, this is only our
perception, because of the height of the atmosphere.
Similarly, they have neither taste nor smell, because these
phenomena are present only in matter lower than they. 7

4
All these [nine] spheres which surround the world are spherical like a
ball, and the Earth is suspended in their midst.
Some of the planets have small spheres fixed [around] them. These
spheres do not surround the Earth. Rather, a small sphere which does
not surround the Earth is fixed within a large sphere which does.

5
The total number of spheres which surround the Earth entirely is
eighteen,8 and the number of smaller spheres which do not surround
[the world] is eight.
From the movement of the planets and the knowledge of the extent of
their revolution each day and each moment, their position either
northward or southward, and their distance above the Earth and
closeness to it, [it is possible to] know the number of all these spheres,
the manner in which they proceed, and the nature of their orbit. This is
the science of calculating the seasons and astronomy. Many books
about these subjects were written by the wise men of Greece.9

6
The ninth sphere, which encompasses all the others, was divided by
the Sages of the early generations into twelve sections.10They gave
each of these sections a name, based on the shapes that appeared to
be formed by the stars below it which correspond to it.
These are the mazalot,11 which are called the lamb, the ox, the twins,
the crab, the lion, the virgin, the scales, the scorpion, the bow, the
goat, the bucket, and the fish.

7
The ninth sphere itself has no division, nor does it possess any of
these shapes or any stars. Rather, the larger stars of the
constellations of the eighth sphere are seen in the shape of these
forms, or [in a form] resembling them.
These twelve forms corresponded to these divisions only at the time of
the flood and then, they were given these names. However, at
present, they have already moved slightly, because all the stars in the
eighth sphere move, as the sun and the moon do. It is just that [these
stars] move more slowly. It would take any of these stars
approximately seventy years to move the [same] distance which the
sun and the moon'' move in one day.

8
[Among] all the stars we see are small ones which the Earth
surpasses in size and large ones which are several times larger than
the Earth.
Our Earth is approximately 40 times larger than the moon, and the sun
is approximately 170 times larger than the Earth. Thus, the moon is
approximately one 6800th the size of the sun. None of the other stars
is as large as the sun, nor is one as small as [the planet] Kochav, in
the second sphere.
9
All the stars and spheres possess a soul, knowledge, and intellect.
They are alive and stand in recognition of the One who spoke and
[thus brought] the world into being.
According to their size and level, each one praises and glorifies their
Creator as the angels do.12 Just as they are aware of the Holy One,
blessed be He, they are also aware of themselves and of the angels
which surpass them. The knowledge of the stars and the spheres is
less than the knowledge of the angels, but greater than that of men.13

10
Below the sphere of the moon, God created a [type of] matter14 which
differs from the matter of the spheres. He created four forms15 for this
matter, which differ from the forms of matter of the spheres.
Each of these forms was fixed in a portion of this matter [as it exists in
its totality]. The first of these forms is the form of fire. [When] it
became connected to a portion of this matter, from the two there came
into being a body of fire.
The second of these forms is the form of wind. [When] it became
connected to a portion of this matter, from the two there came into
being a body of wind.
The third of these forms is the form of water. [When] it became
connected to a portion of this matter, from the two there came into
being a body of water.
The fourth of these forms is the form of earth. [When] it became
connected to a portion of this matter, from the two there came into
being a body of earth.
Thus, below the sky there are four different states of matter, one
above the other, each one encompassing the one below it from all
directions, like a sphere. The first of these bodies, which is closest to
the sphere of the moon, is that of fire. Below it is the body of wind,
below it the body of water, and below it the body of Earth. There is no
empty space without any matter between them at all.

11
These four bodies do not possess a soul, nor are they conscious or
knowing. Rather, they are like dead bodies. Each one has its
inclinations. However, it is not conscious or knowledgeable [of these
inclinations], nor can it change them.
David's statement (Psalms 148:7-8): "Praise God from the Earth, sea-
monsters and all the depths; fire and hail, snow and vapor" [does not
contradict the above statement].16 That verse should be interpreted:
Men, praise [God] for His mightiness which is apparent in the fire, hail,
and other creations that can be seen below the sky, because their
power is always visible to [both] the great and the small.
Chapter Four
1
These four bodies: fire, wind, water, and earth are the fundamental
[elements] of all the creations below the sky. Everything that exists -
[be it] man, beast, fowl, crawling creature, fish, plant, metal, precious
stone, pearl, building stone, mountain, or lump of earth - the body of
all these [entities] is a combination of these four fundamental
[elements].
Thus, all the bodies which are found below the sky, with the exception
of these four bodies, are a combination of matter and form,1 and their
matter is a combination of these fundamental [elements]. These
fundamental [elements], however, are a combination of matter and
form [as they exist in a hylian state] alone.

2
The tendency of fire and wind is to ascend upwards from the depths of
the earth toward the sky. The tendency of water and earth is to
descend from the sky to the midpoint of the sky, [i.e., the center of the
Earth,] for the midpoint of the sky is the lowest point, below which
nothing is lower.2 These tendencies are not a conscious matter, nor
are they willful. Rather, it is a pattern affixed within them and a nature
they were given.
The natural characteristics of fire are that it is warm and dry. It is the
lightest of all [these fundamental elements]. Wind is warm and moist.
Water is cold and moist, and earth is dry and cold. It is the heaviest of
all [these fundamental elements].
Water is lighter than earth. Therefore, it is found above it. Wind is
lighter than water. Therefore, it hovers above it. Fire is even lighter
than wind.
Since these are the fundamental [elements] for all the bodies below
the sky, the matter of every single body - man, animal, beast, fowl,
fish, plant, metal, and stone - is a combination of fire, wind, water, and
earth. [In the process of] the combination of these four, each one of
them changes while they are being combined. Thus, the combination
of the four [fundamental elements] does not resemble any one of the
[elements] as it exists alone. [Similarly,] in any combination of them,
there cannot be found even one portion of fire as it exists alone, wind
as it exists alone, water as it exists alone, nor earth as it exists alone.
Rather, they have all changed and become a single body.
Each and every body which is a combination of these four
[fundamental elements] will have a combination of cold and warmth,
moistness and dryness. There are some bodies which have a more
powerful [concentration] of the fundamental [element] of fire - for
example, creatures with living souls. Accordingly, they have a higher
temperature. [Conversely,] there are some bodies with a more
powerful concentration of the element of earth - for example, the
stones. Accordingly, they are very dry. Similarly, some of them have
bodies with a greater concentration of the element of water.
Accordingly, they are moist.3
In this manner, one may find one body which is warmer than another
body, which is itself warm, and one body drier than another body,
which is itself dry. Similarly, there are bodies in which cold alone is
noticeable, and other bodies in which moistness alone is noticeable. In
some bodies, cold and dryness are equally noticeable; in others,
warmth and dryness are equally noticeable; in others, warmth and
moistness are equally noticeable; and in others, warmth and
moistness are equally noticeable. According to the predominance of
the element that is found in the essential combination, the inclination
and nature of that element will be expressed in the body [resulting
from] a mixture [of all the elements].

3
Every entity which is a combination of these four fundamental
[elements] will ultimately decompose into them.4 Some will decompose
after a mere few days, and others will decompose after many years.
[However,] it is impossible for everything which is a combination of
them not to decompose into them. It is impossible even for gold and
ruby not to decompose and return to their fundamental elements: a
portion becoming fire, a portion water, a portion wind, and a portion
earth.

4
Since every [entity will] decompose and separate into these four
fundamental [elements], why was Adam told: "You will return to
dust," [implying that man will return to dust alone]? Because the major
part of man's composition is from dust. 5 every [entity that]
decomposes will not return to the four fundamental [elements]
immediately. Rather, it will decompose and change into another entity.
That entity will, in turn, change into another entity, until ultimately, it will
return to the elements. Thus, all entities are constantly returning [to
their elemental state] in a cycle.6

5
These four fundamental [elements] are in a constant [state of flux],
with a certain portion - but never the entire matter - of one changing
into another every day and every hour.
What is implied? A portion of the earth which is close to the water
changes, dissolves, and becomes water. Similarly, a portion of the
water which is close to the wind changes, evaporates, and becomes
wind. A portion of the wind which is close to the fire changes, goes
through a metamorphosis, and becomes fire.
Similarly, a portion of the fire close to the wind goes through a
metamorphosis, changes, contracts and becomes wind. The wind
which is close to the water changes, contracts, and becomes water;
and the water which is close to the earth changes, contracts, and
becomes earth.
This [cycle of] change [proceeds] little by little over the course of time.
The entire fundamental [element] will never change [for example], all
the water will never become wind, nor all the wind fire because it is
impossible for [the existence of] one of the four fundamental
[elements] to be nullified. Rather, a portion of the fire will change to
wind, and a portion of the wind to fire. Similarly, between each pair of
these four, change will go on in an unceasing recurrent cycle.

6
This [cycle of] change is caused by the revolution of the sphere. Its
revolution causes the four [fundamental elements] to combine, and
thus forms the matter of men, living beasts, plants, stones, and
metals.
God gives each body the form appropriate to it through the angels of
the tenth [level], which are the form called ishim.7

7
You will never see matter without form, or form without matter.8 It is the
heart of man which in its knowledge considers the bodies that are
found and knows that they are a combination of matter and form.
It appreciates that there are bodies whose matter is a combination of
the four fundamental [elements],9 bodies whose matter is simple and
contains only one type of matter,10 and forms which have no matter
and cannot be seen by the eye.11 [The latter] are discernible only to the
eye of the heart. [We can appreciate their existence, just] as we know
of [the existence of] the Master of everything, [though we do] not see
[Him] with [our] eyes.

8
The soul of all flesh is the form which it was given by God. The extra
dimension which is found in the soul of man is the form of man who is
perfect in his knowledge. Concerning this form, the Torah states
[Genesis 1:26]: "Let us make man in our image and in our likeness" -
i.e., granting man a form which knows and comprehends ideas that
are not material, like the angels, who are form without body, until he
can resemble them.[This statement] does not refer to the form of the
body perceived by the eye - i.e., the mouth, the nose, the cheeks, and
the remainder of the structure of the body. This is referred to as to'ar
(appearance).
It is not the soul found in all living flesh which allows it to eat, drink,
reproduce, feel, and think. Rather, knowledge is the form of this
[dimension of] soul and it is concerning this form of the soul, that the
verse states: "in our image and in our likeness." Frequently, this form
is referred to as nefesh or ruach. Therefore, one must be careful
regarding these names, lest another person err regarding them. Each
name reveals its characteristics.

9
The form of this soul is not a combination of the fundamental
[elements] into which it will ultimately decompose, nor does it come
from the neshamah so that it would require the neshamah, as the
neshamah requires the body. Rather, it is from God, from heaven.
Therefore, when the matter [of the body], which is a combination of
the fundamental [elements], decomposes, and the neshamah ceases
to exist - for [the neshamah] exists only together with the body and
requires the body for all its deeds - this form will not be cut off, for this
form does not require the neshamah for its deeds. Rather, it knows
and comprehends knowledge which is above matter, knows the
Creator of all things, and exists forever. In his wisdom, Solomon [gave
this description (Ecclesiastes 12:7)]: "The dust will return to the Earth
as it [originally] was, and the ruach will return to God who granted it."

10
All these concepts which we have explained in this context are like a
drop in a bucket. They are deep matters. Nevertheless, their depth
does not approach the depth of the subject matter of the first and
second chapters.
The explanation of all the subject matter in the third and fourth
chapters is referred to as Ma'aseh Bereshit (the work of
Creation).The Sages of the early generations commanded that these
matters should not be expounded upon in public. Rather, a single
individual should be informed about them and taught them.

11
What is the difference between the subject matter of Ma'aseh
Merkavah and the subject matter of Ma'aseh Bereshit? The subject
matter of Ma'aseh Merkavah should never be expounded upon - even
to a single individual - unless he is wise and capable of understanding,
[in which instance,] he is given fundamental points.
[In contrast,] the subject matter of Ma'aseh Bereshit may be taught to
an individual even though he is incapable of comprehending it with his
own powers of understanding [alone]. He may be informed about
everything that he can possibly know about these matters. Why are
they not taught publicly? Because not every person has the vast
knowledge necessary to grasp the interpretation and the explanation
of these matters in a complete manner.

12
When a person meditates on these matters and recognizes all the
creations, the angels, the spheres, man, and the like, and appreciates
the wisdom of the Holy One, blessed be He, in all these creations, he
will add to his love for God. His soul will thirst and his flesh will long
with love for God, blessed be He.
He will stand in awe and fear from his humble, lowly, and base
[nature] when he compares himself to one of the great and holy
bodies, how much more so when comparing himself to the pure forms
which are separate from matter and do not share any connection with
it. He will see himself as a vessel full of embarrassment and shame,
empty and lacking.

13
The matters discussed in these four chapters concerning these five
mitzvot are what the Sages of the early generations termed the
Pardes, as they related: "Four entered the Pardes...." Even though
they were great men of Israel and great Sages, not all of them had the
potential to know and comprehend all these matters in their totality.
I maintain that it is not proper for a person to stroll in the Pardes
unless he has filled his belly with bread and meat. "Bread and meat"
refer to the knowledge of what is permitted and what is forbidden, and
similar matters concerning other mitzvot. Even though the Sages
referred to these as "a small matter" - for our Sages said: "'A great
matter, this refers to Ma'aseh Merkavah. `A small matter, this refers to
the debates of Abbaye and Ravva" - nevertheless, it is fitting for them
to be given precedence, because they settle a person's mind.
Also, they are the great good which the Holy One, blessed be He, has
granted, [to allow for] stable [living] within this world and the
acquisition of the life of the world to come. They can be known in their
totality by the great and the small, man or woman, whether [granted]
expansive knowledge or limited knowledge.
Chapter Five
1
The entire house of Israel are commanded regarding the sanctification
of [God's] great name, as [Leviticus 22:32] states: "And I shall be
sanctified amidst the children of Israel." Also, they are warned against
desecrating [His holy name], as [the above verse] states: "And they
shall not desecrate My holy name."
What is implied? Should a gentile arise and force a Jew to violate one
of the Torah's commandments at the pain of death, he should violate
the commandment rather than be killed, because [Leviticus 18:5]
states concerning the mitzvot: "which a man will perform and live by
them." [They were given so that] one may live by them and not die
because of them. If a person dies rather than transgress, he is held
accountable for his life.

2
When does the above apply? With regard to other mitzvot, with the
exception of the worship of other gods, forbidden sexual relations, and
murder. However, with regard to these three sins, if one is ordered:
"Transgress one of them or be killed," one should sacrifice his life
rather than transgress.
When does the above apply? When the gentile desires his own
personal benefit - for example, he forces a person to build a house or
cook food for him on the Sabbath, he rapes a woman, or the like.
However, if his intention is solely to have him violate the mitzvot, [the
following rules apply:] If he is alone and there are not ten other Jews
present, he should transgress and not sacrifice his life. However, if he
forces him [to transgress] with the intention that he violate [a mitzvah]
in the presence of ten Jews, he should sacrifice his life and not
transgress. [This applies] even if [the gentile] intended merely that he
violate only one of the [Torah's] mitzvot.

3
All the above [distinctions] apply [only in times] other than times of a
decree. However, in times of a decree - i.e., when a wicked king like
Nebuchadnezzar or his like will arise and issue a decree against the
Jews to nullify their faith or one of the mitzvot - one should sacrifice
one's life rather than transgress any of the other mitzvot, whether one
is compelled [to transgress] amidst ten [Jews] or one is compelled [to
transgress merely] amidst gentiles.

4
If anyone about whom it is said: "Transgress and do not sacrifice your
life," sacrifices his life and does not transgress, he is held accountable
for his life.
When anyone about whom it is said: "Sacrifice your life and do not
transgress," sacrifices his life and does not transgress, he sanctifies
[God's] name. If he does so in the presence of ten Jews, he sanctifies
[God's] name in public, like Daniel, Chananiah, Mishael, Azariah, and
Rabbi Akiva and his colleagues. These are those slain by [the wicked]
kingdom, above whom there is no higher level. Concerning them,
[Psalms 44:23] states: "For Your sake, we have been slain all day, we
are viewed as sheep for the slaughter," and [Psalms 50:5] states:
"Gather unto Me, My pious ones, those who have made a covenant
with Me by slaughter."
When anyone about whom it is said: "Sacrifice your life and do not
transgress," transgresses instead of sacrificing his life, he desecrates
[God's] name. If he does so in the presence of ten Jews, he
desecrates [God's] name in public, nullifies [the fulfillment of] the
positive commandment of the sanctification of [God's] name, and
violates the negative commandment against the desecration of God's
name.
Nevertheless, since he was forced to transgress, he is not [punished
by] lashing, and, needless to say, is not executed by the court even if
he was forced to slay [a person]. The [punishments of] lashes and
execution are administered only to one who transgresses voluntarily,
[when the transgression is observed by] witnesses, and [when] a
warning [was given], as [Leviticus 20:5] states concerning one who
gives his children to [the worship of] Molech: "I will turn My face
against that person."
The oral tradition teaches [that we can infer]: "that person" and not
one who is forced [to transgress, who transgresses] inadvertently, or
[who transgresses] because of an error. If, concerning the worship of
false gods, which is the most serious [of sins], a person who is forced
to worship is not liable for karet, nor, needless to say, execution by a
court, how much more so [does this principle apply] regarding the
other mitzvot of the Torah? [Similarly,] regarding forbidden sexual
relations, [Deuteronomy 22:26] states: "Do not do anything to the
maiden."
One who could, however, escape and flee from under the power of a
wicked king and fails to do so is like a dog who returns [to lick] his
vomit. He is considered as one who worships false gods willingly. He
will be prevented from reaching the world to come and will descend to
the lowest levels of Gehinnom.

5
If gentiles tell [a group of] women: "Give us one of you to defile. If not,
we will defile all of you," they should allow themselves all to be defiled
rather than give over a single Jewish soul to [the gentiles].
Similarly, if gentiles told [a group of Jews]: "Give us one of you to kill. If
not, we will kill all of you," they should allow themselves all to be killed
rather than give over a single soul to [the gentiles].
However, if [the gentiles] single out [a specific individual] and say:
"Give us so and so or we will kill all of you," [different rules apply]: If
the person is obligated to die like Sheva ben Bichri, they may give him
over to them. Initially, however, this instruction is not conveyed to
them. If he is not obligated to die, they should allow themselves all to
be killed rather than give over a single soul to [the gentiles].

6
Just as these principles apply regarding being forced [to transgress],
they also apply regarding sicknesses. What is implied?
When a person becomes sick and is in danger of dying, if the
physicians say that his cure involves transgressing a given Torah
prohibition, [the physicians' advice] should be followed. When there is
a danger [to life], one may use any of the Torah prohibitions as a
remedy, with the exception of the worship of false gods, forbidden
sexual relations, and murder. Even when there is a danger [to life],
one may not use them as a remedy. If one transgresses and uses
them as a remedy, the court may impose the appropriate punishment
upon him.

7
What is the source [which teaches] that even when there is a danger
to life, these three sins should not be violated? [Deuteronomy 6:5]
states: "And you shall love God, your Lord, with all your heart, with all
your soul, and with all your might." [The words "with all your soul"
imply] even if one takes your soul.
With regard to the killing of a Jewish person to heal another person or
to save a person from one who is compelling him, it is logical that one
person's life should not be sacrificed for another. [The Torah has]
established an equation between forbidden sexual relations and
murder, as [Deuteronomy 22:26] states: "This matter is just like a case
where a person rises up against his colleague and slays him."

8
When does the above - that one may be healed using other
prohibitions only when [one's life] is in danger - apply? When one uses
them in a way which affords satisfaction - e.g., when one feeds a sick
person insects or creeping animals, or chametz on Pesach, or when
one is fed on Yom Kippur.
When, however, [the prohibited substances are used] in a way that
does not grant satisfaction - e.g., one makes a bandage or compress
of chametz on Pesach or from orlah, or when one is given bitter-
tasting substances mixed with forbidden foods to drink - since one's
palate derives no satisfaction, it is permitted even when no danger to
life is involved.
Exceptions [to this leniency] are kilai hakerem and [mixtures of] milk
and meat. [Deriving benefit] from them is forbidden even in a way that
does not offer satisfaction. Therefore, they may not be used as a
remedy even in a manner which does not grant satisfaction, except
when there is danger [to life].

9
[When] someone becomes attracted to a woman and is [love-]sick [to
the extent that] he is in danger of dying, [although] the physicians say
he has no remedy except engaging in sexual relations with her, he
should be allowed to die rather than engage in sexual relations with
her. [This applies] even if she is unmarried.
He is even not to be given instructions to speak to her [in private]
behind a fence. Rather, he should die rather than be given instructions
to speak to her behind a fence. [These restrictions were instituted] so
that Jewish women would not be regarded capriciously, and [to
prevent] these matters from [ultimately] leading to promiscuity.

10
Whoever consciously transgresses one of the mitzvot related in the
Torah, without being forced to, in a spirit of derision, to arouse [Divine]
anger, desecrates [God's] name. Therefore, [Leviticus 19:12] states,
regarding [taking] an oath in vain: "[for] you are desecrating the name
of your Lord; I am God." If he transgresses amidst ten Jews, he
desecrates [God's] name in public.
Conversely, anyone who refrains from committing a sin or performs a
mitzvah for no ulterior motive, neither out of fear or dread, nor to seek
honor, but for the sake of the Creator, blessed be He - as Joseph held
himself back from his master's wife - sanctifies God's name.

11
There are other deeds which are also included in [the category of] the
desecration of [God's] name, if performed by a person of great Torah
stature who is renowned for his piety - i.e., deeds which, although they
are not transgressions, [will cause] people to speak disparagingly of
him. This also constitutes the desecration of [God's] name.
For example, a person who purchases [merchandise] and does not
pay for it immediately, although he possesses the money, and thus,
the sellers demand payment and he pushes them off; a person who
jests immoderately; or who eats and drinks near or among the
common people; or whose conduct with other people is not gentle and
he does not receive them with a favorable countenance, but rather
contests with them and vents his anger; and the like. Everything
depends on the stature of the sage. [The extent to which] he must be
careful with himself and go beyond the measure of the law [depends
on the level of his Torah stature.]
[The converse is] also [true]. When a sage is stringent with himself,
speaks pleasantly with others, his social conduct is [attractive] to
others, he receives them pleasantly, he is humbled by them and does
not humble them in return, he honors them - even though they
disrespect him - he does business faithfully, and does not frequently
accept the hospitality of the common people or sit with them, and at all
times is seen only studying Torah, wrapped in tzitzit, crowned with
tefillin, and carrying out all his deeds beyond the measure of the law -
provided he does not separate too far [from normal living] and thus
become forlorn to the extent that all praise him, love him, and find
his deeds attractive - such a person sanctifies [God's] name. The
verse [Isaiah 49:3]: "And He said to me: `Israel, you are My servant, in
whom I will be glorified'" refers to him.
Chapter Six
1
Whoever destroys one of the holy and pure names with which the
Holy One, blessed be He, is called is liable for lashes according to
Scriptural [Law].
[This punishment is given because such an act violates one of the
Torah's prohibitions. The prohibition is derived as follows:] With regard
to the worship of false gods, [Deuteronomy 12:3-4] states: "And you
shall destroy their names from this place. Do not do this to God, your
Lord."

2
There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as
God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;
c) [The name] Elo'ah;
d) [The name] Elohim;
e) [The name] Elohai;
f) [The name] Shaddai;
g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is
[liable for] lashes.

3
All [the letters] which are connected to [God's] name, [but are placed]
before [the name itself] may be erased - e.g., the lamed of Lamed-
Alef-Daled-Nun-Yud or the bet of BElohim and the like. They do not
possess the same degree of holiness as [God's] name [itself].
All [the letters] which are connected to [God's] name, [but placed] after
[the name itself] - e.g., the final chaf of Elohecha or the chaf and the
final mem of Eloheichem, and the like may not be erased. They are
considered like the other letters of [God's] name, because the name
conveys holiness upon them.
Although holiness is conveyed upon them and it is forbidden to erase
them, nevertheless, a person who erases these letters which are
connected to [God's] name is not [liable for] lashes. However, he does
receives "stripes for rebelliousness."

4
If one writes the alef and the lamed of the name Elohim or the yud and
the hey of the name Yud-HeyVavHey, [these letters] may not be
erased. Needless to say, the name Yud-Hey [may not be erased]. It is
[considered as] a name in its own right because it is part of [God's]
explicit name.
However, if one writes the shin and the dalet of the name Shaddai, or
the tzadi and the bet of the name Tz'vaot, [these letters] may be
erased.

5
Other descriptive terms which are used to praise the Holy One,
blessed be He - e.g., the Gracious, the Merciful, the Great, the Mighty,
the Awesome, the Faithful, the Jealous, the Powerful, and the like, are
considered as other holy texts and may be erased.
6
[When God's] name is written on a utensil, one should cut off [God's]
name and bury it. Even [when God's] name is engraved on a metal or
glass utensil and one melts the utensil, one should be [punished by]
lashing. Instead, one should cut off [God's] name and bury it.
Similarly, if [God's] name was written on one's flesh, one should not
wash or anoint oneself. Nor may one stand in a place of filth. If it
occurs that such a person must immerse because of a mitzvah, he
should wind reeds around [the name] and immerse himself. If he
cannot find reeds, he should wind his clothes around it, but should not
[wind them] tightly so they will not intervene [between his flesh and the
water]. [This is acceptable because] the reason he is required to wind
reeds around it is only because it is forbidden to stand before [God's]
name when he is naked.

7
A person who removes even one stone from the altar, the Temple
building, or the Temple courtyard with a destructive intent is [liable for]
lashes. [The prohibition is derived as follows:] with regard to the
worship of false gods, [Deuteronomy 12:3] states: "And you shall tear
down their altars," and [the following verse] continues: "Do not do this
to God, your Lord."
Similarly, a person who, with a destructive intent, burns wood
consecrated to the Temple is [liable for] lashes. [The prohibition is
derived as follows:] with regard to the worship of false gods,
[Deuteronomy 12:3] states: "And you shall burn their asherot with fire,"
and [the following verse] continues: "Do not do this to God, your Lord."
8
It is forbidden to burn or to destroy by direct action any sacred texts,
their commentaries, and their explanations. A person who destroys
them by his direct action is given "stripes for rebelliousness."
To what does the above apply? To sacred texts written by a Jew with a
sacred intent. However, should a Jewish heretic write a Torah scroll, it
and the name of God it contains must be burnt, since he does not
believe in the sanctity of [God's] name and did not compose it for this
purpose. Rather, he considers this to be similar to any other text.
Since this is his intent, the names [of God he writes] do not become
holy.
It is a mitzvah to burn it so that no remembrance will be left of the
heretics or their deeds. In contrast, if a gentile writes [God's] name, it
should be buried. Similarly, sacred texts that have become worn out or
which were written by gentiles should be buried.

9
All the names [of God] written in [the passage concerning] Abraham
[and the angels] are sacred. Even [the name of God in Genesis 18:3]:
"My Lord, if I have found favor in Your eyes," is also sacred. All the
names [of God] written in [the passage concerning] Lot are not sacred,
except [Genesis 19:18-19]: "And Lot said to them: `0 God, no! I have
found favor in Your eyes... and You have saved my life.'"
All the names [of God] written in [the passage concerning] the hill of
Benjamin are sacred. All the names [of God] written in [the passage
concerning] Michah are not sacred. All the names [of God] written in
[the passage concerning] Navot are sacred.
Every mention of the name "Shelomoh" in the Song of Songs is
sacred, except [8:12]: "You, Shelomoh, may have the thousand."
Every mention of the word "king" in the Book of Daniel is not sacred,
except [2:37]: "You are the King, the King of kings." Its status is like
other descriptive terms [for God].
Chapter Seven
1
It is [one] of the foundations of [our] faith that God conveys prophecy
to man.
Prophecy is bestowed only upon a very wise sage of a strong
character, who is never overcome by his natural inclinations in any
regard. Instead, with his mind, he overcomes his natural inclinations at
all times. He must [also] possess a very broad and accurate mental
capacity.
A person who is full of all these qualities and is physically sound [is fit
for prophecy]. When he enters the Pardes and is drawn into these
great and sublime concepts, if he possesses a accurate mental
capacity to comprehend and grasp [them], he will become holy. He will
advance and separate himself from the masses who proceed in the
darkness of the time. He must continue and diligently train himself not
to have any thoughts whatsoever about fruitless things or the vanities
and intrigues of the times.
Instead, his mind should constantly be directed upward, bound
beneath [God's] throne [of Glory, striving] to comprehend the holy and
pure forms and gazing at the wisdom of the Holy One, blessed be He,
in its entirety, [in its manifold manifestations] from the most elevated
[spiritual] form until the navel of the earth, appreciating His greatness
from them. [After these preparations,] the divine spirit will immediately
rest upon him.
When the spirit rests upon him, his soul becomes intermingled with
the angels called ishim, and he will be transformed into a different
person and will understand with a knowledge different from what it
was previously. He will rise above the level of other wise men, as [the
prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will
descend upon you] and you shall prophesy with them. And you will be
transformed into a different person."

2
There are a number of levels among the prophets. Just as with regard
to wisdom, one sage is greater than his colleague, so, too, with regard
to prophecy, one prophet is greater than another. They all, [however,
share certain commonalities]. They receive prophetic visions only in a
visionary dream or during the day after slumber has overtaken them,
as [Numbers 12:6] states: "I make Myself known to him in a vision. I
speak to him in a dream."
When any of them prophesy, their limbs tremble, their physical powers
become weak, they lose control of their senses, and thus, their minds
are free to comprehend what they see, as [Genesis 15:12] states
concerning Abraham: "and a great, dark dread fell over him." Similarly,
Daniel [10:8] states: "My appearance was horribly changed and I
retained no strength."

3
When a prophet is informed of a message in a vision, it is granted to
him in metaphoric imagery. Immediately, the interpretation of the
imagery is imprinted upon his heart, and he knows its meaning.
For example, the ladder with the angels ascending and descending
envisioned by the patriarch, Jacob, was an allegory for the empires
and their subjugation [of his descendants]. Similarly, the creatures
Ezekiel saw, the boiling pot and the rod from an almond tree
envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen
by Zechariah [were all metaphoric images]. This is also true with
regard to the other prophets.
Some would relate the allegory and its explanation as these did.
Others would relate only the explanation. At times, they would relate
only the imagery without explaining it, as can be seen in some of the
prophecies of Ezekiel and Zechariah.
All of the prophecies come in the form of metaphoric imagery and
allegories.

4
All the prophets do not prophesy whenever they desire. Instead, they
must concentrate their attention [upon spiritual concepts] and seclude
themselves, [waiting] in a happy, joyous mood, because prophecy
cannot rest upon a person when he is sad or languid, but only when
he is happy.
Therefore, the prophets' disciples would always have a harp, drum,
flute, and lyre [before them when] they were seeking prophecy. This is
what is meant by the expression [I Samuel 10:5]: "They were
prophesying" - i.e., following the path of prophecy until they would
actually prophesy - as one might say, "So and so aspires to
greatness."

5
Those who aspire to prophecy are called "the disciples of the
prophets." Even though they concentrate their attention, it is possible
that the Divine Presence will rest upon them, and it is possible that it
will not rest upon them.

6
All the statements made above describe the path of prophecy of all
the early and later prophets, with the exception of Moses, our teacher,
the master of all prophets.
What is the difference between Moses' prophecy and that of all the
other prophets? [Divine insight is bestowed upon] all the [other]
prophets in a dream or vision. Moses, our teacher, would prophesy
while standing awake, as [Numbers 7:89] states: "When Moses came
into the Tent of Meeting to speak to Him, he heard the Voice speaking
to him."
[Divine insight is bestowed upon] all the [other] prophets through the
medium of an angel. Therefore, they perceive only metaphoric
imagery and allegories. Moses, our teacher, [would prophesy] without
the medium of an angel, as [Numbers 12:8] states: "Mouth to mouth I
speak to him," and [Exodus 33:11] states: "And God spoke to Moses
face to face." [Numbers 12:8] states: "He gazes upon the image of
God" - i.e., there was no metaphor. Rather, he would perceive the
matter in its fullness, without metaphor or allegory. The Torah testifies
concerning him [Numbers 12:8]: ["I speak to him...] manifestly, without
allegory." His appreciation of prophecy would not be through
metaphor, but through open revelation, appreciating the matter in its
fullness. All the [other] prophets are overawed, terrified, and
confounded [by the revelations they experience], but Moses, our
teacher, would not [respond in this manner], as [Exodus 33:11] relates:
"[God spoke to Moses...] as a man speaks to a friend" - i.e., just as a
person will not be awe-struck from hearing his friend's words, so, too,
Moses' mental power was sufficient to comprehend the words of
prophecy while he was standing in a composed state.
All the [other] prophets cannot prophesy whenever they desire.
Moses, our teacher, was different. Whenever he desired, the holy
spirit would envelop him, and prophecy would rest upon him. He did
not have to concentrate his attention to prepare himself [for prophecy],
because his [mind] was always concentrated, prepared, and ready [to
appreciate spiritual truth] as the angels [are]. Therefore, he would
prophesy at all times, as [Numbers 9:8] states: "Stand and hear what
God will command you."
He was promised this by God, as [implied by Deuteronomy 5:27-28]:
"Go and tell them: `Return to your tents,' but you stand here together
with Me." This should be interpreted to mean: When prophecy departs
from all the [other] prophets, they return to their "tents" - i.e., the
needs of the body like other people. Therefore, they do not separate
themselves from their wives. Moses, our teacher, never returned to his
original "tent." Therefore, he separated himself from women and
everything of that nature forever. He bound his mind to the Eternal
Rock. [Accordingly,] the glory never left him forever. The flesh of his
countenance shone, [for] he became holy like the angels.

7
There is the possibility that a prophet will experience prophecy for his
own sake alone - i.e., to expand his mental capacities and to increase
his knowledge - [allowing him] to know more about the lofty concepts
than he knew before.
It is also possible that he will be sent to one of the nations of the
world, or to the inhabitants of a particular city or kingdom, to prepare
them and to inform them what they should do or to prevent them [from
continuing] the evil which they are doing.
When he is sent [on such a mission], he is given a sign or a wonder
[to perform], so that the people will know that God has truly sent him.
Not everyone who performs signs or wonders should be accepted as
a prophet: only a person who is known to be fit for prophecy
beforehand; i.e., his wisdom and his [good] deeds surpass those of all
his contemporaries. If he follows the paths of prophecy in holiness,
separating himself from worldly matters, and afterwards performs a
sign or wonder and states that he was sent by God, it is a mitzvah to
listen to him, as [Deuteronomy 18:15] states: "Listen to him."
It is possible that a person will perform a sign or wonder even though
he is not a prophet - rather, the wonder will have [another cause]
behind it. It is, nevertheless, a mitzvah to listen to him. Since he is a
wise man of stature and fit for prophecy, we accept [his prophecy as
true], for so have we been commanded.
[To give an example of a parallel:] We are commanded to render a
[legal] judgment based on the testimony of two witnesses. Even
though they may testify falsely, since we know them to be acceptable
[as witnesses], we presume that they [are telling the truth].
Considering these matters and the like, [Deuteronomy 29:28] states:
"The hidden matters are for God, our Lord, but what is revealed is for
us and our children," and [I Samuel 16:7] states: "Man sees what is
revealed to the eyes, but God sees into the heart."
Chapter Eight
1
The Jews did not believe in Moses, our teacher, because of the
wonders that he performed. Whenever anyone's belief is based on
wonders, [the commitment of] his heart has shortcomings, because it
is possible to perform a wonder through magic or sorcery.
All the wonders performed by Moses in the desert were not intended
to serve as proof [of the legitimacy] of his prophecy, but rather were
performed for a purpose. It was necessary to drown the Egyptians, so
he split the sea and sank them in it. We needed food, so he provided
us with manna. We were thirsty, so he split the rock [providing us with
water]. Korach's band mutinied against him, so the earth swallowed
them up. The same applies to the other wonders.
What is the source of our belief in him? The [revelation] at Mount
Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not
another's. There was fire, thunder, and lightning. He entered the thick
clouds; the Voice spoke to him and we heard, "Moses, Moses, go tell
them the following:...."
Thus, [Deuteronomy 5:4] relates: "Face to face, God spoke to you,"
and [Deuteronomy 5:3] states: "God did not make this covenant with
our fathers, [but with us, who are all here alive today]."
How is it known that the [revelation] at Mount Sinai alone is proof of
the truth of Moses' prophecy that leaves no shortcoming? [Exodus
19:9] states: "Behold, I will come to you in a thick cloud, so that the
people will hear Me speaking to you, [so that] they will believe in you
forever." It appears that before this happened, they did not believe in
him with a faith that would last forever, but rather with a faith that
allowed for suspicions and doubts.

2
Thus, those to whom [Moses] was sent witnessed [his appointment]
as a prophet, and it was not necessary to perform another wonder for
them. He and they were witnesses, like two witnesses who observed
the same event together. Each one serves as a witness to his
colleague that he is telling the truth, and neither has to bring any other
proof to his collegue.
Similarly, all Israel were witnesses to [the appointment of] Moses, our
teacher, at the [revelation] at Mount Sinai, and it was unnecessary for
him to perform any further wonders for them.
This concept [is alluded to in the interchange between God and Moses
at the revelation of the burning bush]. At the beginning of his
prophecy, the Holy One, blessed be He, gave him the signs [and
wonders] to perform in Egypt and told him [Exodus 3:18], "And they
will listen to your voice."
Moses, our teacher, knew that one who believes [in another person]
because of signs has apprehension in his heart; he has doubts and
suspicions. Therefore, he sought to be released from the mission,
saying: "They will not believe me" [Exodus 4:1], until the Holy One,
blessed be He, informed him that these wonders [were intended only
as a temporary measure,] until they left Egypt. After they would leave,
they would stand on this mountain and all doubts which they had
about him would be removed.
[God told him:] Here, I will give you a sign so that they will know that I
truly sent you from the outset, and thus, no doubts will remain in their
hearts. This is what is meant by [Exodus 3:12]: "This will be your sign
that I sent you: When you take the people out of Egypt, you will serve
God on this mountain."
Thus, we do not believe in any prophet who arises after Moses, our
teacher, because of the wonder [he performs] alone, as if to say: If he
performs a wonder we will listen to everything he says. Rather, [we
believe him] because it is a mitzvah which we were commanded by
Moses who said: If he performs a wonder, listen to him.
Just as we are commanded to render a [legal] judgment based on the
testimony of two witnesses, even though we do not know if they are
testifying truthfully or falsely, similarly, it is a mitzvah to listen to this
prophet even though we do not know whether the wonder is true or
performed by magic or sorcery.

3
Therefore, if a prophet arises and attempts to dispute Moses'
prophecy by performing great signs and wonders, we should not listen
to him. We know with certainty that he performed those signs through
magic or sorcery. [This conclusion is reached] because the prophecy
of Moses, our teacher, is not dependent on wonders, so that we could
compare these wonders, one against the other. Rather we saw and
heard with our own eyes and ears as he did.
To what can this be compared? To witnesses who gave testimony
concerning a matter to a man who had observed the situation with his
own eyes. He will never listen to them and will know for certain that
they are false witnesses.
Therefore, the Torah states (Deuteronomy 13:3-4) that "[Even] if [such]
a sign or wonder will come, you should not listen to the words of that
prophet." He comes to you with signs and wonders to deny what you
saw with your own eyes. We believe in a wonder [as evidence of a
prophet's reliability] only because of the mitzvah which Moses
commanded us. Therefore, how can a wonder [cause us to] accept
this [person] who comes to deny the prophecy of Moses which we saw
and heard?
Chapter Nine
1
It is clear and explicit in the Torah that it is [God's] commandment,
remaining forever without change, addition, or diminishment, as
[Deuteronomy 13:1] states: "All these matters which I command to
you, you shall be careful to perform. You may not add to it or diminish
from it," and [Deuteronomy 29:28] states: "What is revealed is for us
and our children forever, to carry out all the words of this Torah." This
teaches that we are commanded to fulfill all the Torah's directives
forever.
It is also said: "It is an everlasting statute for all your generations," and
[Deuteronomy 30:12] states: "It is not in the heavens." This teaches
that a prophet can no longer add a new precept [to the Torah].
Therefore, if a person will arise, whether Jew or gentile, and perform a
sign or wonder and say that God sent him to:
a) add a mitzvah,
b) withdraw a mitzvah
c) explain a mitzvah in a manner which differs from the tradition
received from Moses, or
d) if he says that the mitzvot commanded to the Jews are not forever,
but rather were given for a limited time,
he is a false prophet. He comes to deny the prophecy of Moses and
should be executed by strangulation, because he dared to make
statements in God's name which God never made.
God, blessed be His name, commanded Moses that this
commandment is for us and our children forever, and, God is not man
that He speak falsely.
2
If so, what is meant by the Torah's statement [Deuteronomy 18:18]: "I
will appoint a prophet from among their brethren like you, and I
will place My words in his mouth and he will speak..."? He is not
coming to establish a [new] faith, but rather to command the people [to
fulfill] the precepts of the Torah and to warn against its transgression,
as evidenced by the final prophet [Malachi], who proclaimed [3:22],
"Remember the Torah of Moses, My servant."
Also, a prophet may command us to do something which [is neither
permitted nor forbidden by Torah law] - for example, "Go to such and
such a place," "Do not go there," "Wage war today," or "Do not do so,"
"Build a wall," or "Do not build it."
[In these instances,] it is a mitzvah to listen to him. Anyone who
violates his directives is liable for death at the hand of God, as
[Deuteronomy 18:19] states: "And a person who will not heed My
words which he speaks in My name, I will seek [retribution] from him."

3
Similarly, a prophet who violated his own prophetic instructions, and
one who refrains from prophesying, are liable for death at the hand of
God, since concerning the three of them, it is said, "I will seek
[retribution] from him."
When a prophet - who has already proven himself to be a prophet -
instructs us to violate one of the mitzvot of the Torah or many mitzvot,
whether they be of a severe or light nature, for a limited amount of
time, it is a mitzvah to listen to him.
The Sages of the early generation taught as part of the oral tradition: If
a prophet tells you to violate the precepts of the Torah as Elijah did on
Mount Carmel, listen to him with regard to all things except the
worship of false gods. This applies when his command is temporary in
nature.
For example, on Mount Carmel, Elijah offered a sacrifice outside [the
Temple's premises], even though Jerusalem was chosen for such
[service], and one who offers a sacrifice outside [the Temple's
premises] is liable for karet. Since he was [already established as] a
prophet, it was a mitzvah to listen to him. The commandment, "Listen
to him," applies in these circumstances as well.
If they would have asked Elijah: How can we violate the Torah's
command [Deuteronomy 12:13]: "[Be careful...] lest you offer your
burnt offerings everywhere"?, he would have told them: We should not
say anything, but anyone who offers a sacrifice outside [the Temple
premises] is liable for karet, as Moses said. [The present instance,]
however, [is an exception]. I am offering a sacrifice today outside [the
Temple] at God's command in order to disprove the prophets of Ba'al.
Similarly, if any [other] prophet commands us to transgress for a
limited time, it is a mitzvah to listen to him. If, however, he says that
the mitzvah has been nullified forever, he is liable for execution by
strangulation, for the Torah has told us: "[It is] for us and our children
forever."

4
Similarly, if [a "prophet"] nullifies a concept which was transmitted by
the oral tradition, or states with regard to one of the Torah's laws that
God commanded him to render such and such a judgment, or that
such and such is the law regarding a particular instance and the
decision follows a certain opinion, he is a false prophet and should be
[executed by] strangulation. [This applies] even if he performs a
wonder, for he is coming to deny the Torah, which states: "It is not in
the heavens."
If, however, [he states that] for a limited time [we should follow a
particular course of behavior], he should be listened to with regard to
all things.

5
When does the above apply? With regard to all other mitzvot.
Regarding the worship of false gods, however, he should not be
heeded, even for a limited time. Even if he performs great wonders
and miracles and says that God commanded him to worship false
gods only on this day or only during this hour, he is considered to have
"spoken perversely against God."
Concerning this, the Torah has commanded [us, Deuteronomy 13:3-6]:
"If a sign or miracle is performed... [and he tells you, `Let us serve
other gods...'] Do not listen to the words of this prophet... for he has
spoken perversely against God, your Lord." He is coming to deny the
prophecy of Moses. Therefore, we may definitely conclude that he is a
false prophet, and everything that he did was performed through
sorcery and magic. [Hence,] he should be [executed by] strangulation.
Chapter Ten
1
Any prophet who arises and tells us that God has sent him does not
have to [prove himself by] performing wonders like those performed by
Moses, our teacher, or like the wonders of Elijah or Elisha, which
altered the natural order.
Rather, the sign of [the truth of his prophecy] will be the fulfillment of
his prediction of future events, as [implied by Deuteronomy 18:21]:
"How shall we recognize that a prophecy was not spoken by God?..."
Therefore, if a person whose [progress] in the service of God makes
him worthy of prophecy arises [and claims to be a prophet] - if he does
not intend to add [to] or diminish [the Torah], but rather to serve God
through the mitzvot of the Torah - we do not tell him: "Split the sea for
us, revive the dead, or the like, and then we will believe in you."
Instead, we tell him, "If you are a prophet, tell us what will happen in
the future." He makes his statements, and we wait to see whether [his
"prophecy"] comes to fruition or not.
Should even a minute particular of his "prophecy" not materialize, he
is surely a false prophet. If his entire prophecy materializes, we should
consider him a true [prophet].

2
We should test him many times. If all of his statements prove true, he
should be considered to be a true prophet, as [I Samuel 3:20] states
concerning Samuel, "And all of Israel, from Dan to Beersheba, knew
that Samuel had been proven to be a prophet unto God."
3
Behold, the diviners and sorcerers also predict the future. What
differentiates between them and a prophet?
[Though] some of the prophecies made by diviners, sorcerers, and the
like materialize, some do not [as implied by Isaiah 47:13]: "Let the
stargazers, the astrologers, and the diviners of what will happen in the
months, come and save you from what will come upon you." [Our
Sages note that the verse states] "from what" rather than "from all
that."
Also, it is possible that none of their predictions will come true and
they will err completely, as [Isaiah 44:25] states: "He frustrates the
omens of imposters and drives diviners mad."
In contrast, all the words of a prophet come true, as [II Kings 10:10]
states: "God's word will not fall to the ground." Similarly, [Jeremiah
23:28] states: "'The prophet who has a dream may relate his dream,
but he who [receives] My word shall speak words of truth. What is the
chaff to the grain?' declares God." This implies that the words of
sorcerers and dreamers are like chaff that has been mixed with some
grain, while the word of God is like grain without any chaff at all.
Concerning this, the Torah promises that a prophet will relate the truth
about those matters for which the soothsayers and diviners give false-
predictions to the gentiles, so that [the Jews] will not need a sorcerer,
a diviner, or the like, as [Deuteronomy 18:10, 14-15] states: "Among
you, there shall not be found anyone who passes his son through fire,
[a sorcerer, a diviner...] For these nations... [listen to diviners and
sorcerers, God has not given you this lot. God will] set up a prophet
from your midst."
We see from this that a prophet will arise for the sole purpose of telling
us the future events which will transpire in the world, whether there will
be plenty or famine, war or peace, and the like. He even will inform a
particular individual regarding his needs. Hence, when Saul lost an
object, he went to the prophet to discover where it was. These are the
types of things that a prophet will say. He will not come to found a new
faith or add or withdraw a mitzvah.

4
[The above principles do not apply to] prophecies of retribution which
a prophet will utter - e.g., "So and so will die," "This or that year will be
a year of famine or a year of war," and the like. If his words do not
come true, this does not nullify the validity of his prophecy, nor do we
say [in condemnation of him]: "Behold, he spoke and his words were
not fulfilled."
[This is because] the Holy One, Blessed be He, is slow to anger,
abundant in kindness, and forgiving of evil. Thus, it is possible that
they will repent and [their sin] will be forgiven, as in the case of the
people of Nineveh, or that [retribution] will be held in abeyance, as in
the case of Hezekiah.
[This does not apply regarding prophecies for the good.] If [a prophet]
promised that good would come and such and such will occur, and the
good about which he prophesied did not materialize, he is surely a
false prophet. Any good which God decrees - even if [the decree] is
provisional - will never be nullified. {We find [God] nullifying a positive
prophecy only during the destruction of the first Temple. He had
promised the righteous that they would not die together with the
wicked; however, He nullified this prophecy, as explained in the
tractate of Shabbat.}
We can conclude from this that a prophet should be tested on the
basis of his positive prophecies. This was what Jeremiah meant by his
reply to Chananiah ben Azur, when he was prophesying doom and
Chananiah was promising a [glorious future]. He told Chananiah: "If
my words are not fulfilled, this will not lead to the conclusion that I am
a false prophet. If your promises are not fulfilled, however, it will be
proven that you are a false prophet," as implied by [Jeremiah 28:7,9]:
"Hear, now, this word... As for the prophet who prophesies for peace,
when the word of the prophet shall come to pass, it will be known that
God has truly sent this prophet."

5
When a prophet proclaims that another individual is [also] a prophet,
we accept the latter as a prophet without requiring [any further]
investigation. Thus, after Moses, our teacher, proclaimed that Joshua
[was a prophet], all the Jews believed in him before he performed any
wonders. The same holds true for subsequent generations.
Once a prophet has made known his prophecy, and his words have
proven true time after time, or another prophet has proclaimed him a
prophet, if he continues in the path of prophecy, it is forbidden to doubt
him or to question the truth of his prophecy.
[When establishing the authenticity of a prophet,] it is forbidden to test
him more than necessary. We may not continue to test him forever, as
[Deuteronomy 6:15] states: "Do not test God, your Lord, as you tested
him in Marah," when [the Jews] said [Exodus 17:7]: "Is God in our
midst or not?" Rather, once an individual is established as a prophet,
we should believe in him and know that God is in our midst. We
should not doubt or question him, as implied by [Ezekiel 2:5]: "They
shall know that a prophet was in their midst."