I?" he answered. "It is not usual with me to impart occult science to anyone. However, my father lives in the great sea, and was a great fish. He was great and strong and full of years, so that he swallowed up all the other fishes of the sea and then sent them forth living and filled with all the good things of the world. His power is such he can run through the sea in a moment, and he sent me forth as an arrow from the how of a skilled archer and concealed me in the place of which I have spoken; but he himself has returned, and remains hidden in the sea."
Rabbi Eleazar, after reflecting a moment, exclaimed: "Thou art the son of the great mystic teacher Rabbi Hammenuna, the Aged, the great initiate in the secret doctrine!"
Then they embraced him and went forward, saying: "Let it please thee, Oh, master, tell us thy name?"
"Then," said he, "it is written, 'Benaiah, Son of Jehoida.' (2 Sam 23:20) We have already expounded the signification of these words. It will, however, be profitable to consider the deeply occult meaning of them, which has reference to human life. To continue, 'Son of a living man'; that is, of the just one--the life of the world. 'Who wrought many great works,' meaning Lord of all workers and of the heavenly hosts, all of whom are marked and distinguished by the letters of the divine name, Yehoval Sabaoth, the greatest of all names. 'The Lord of great works'; that is, the Lord of 'Mequabsel,' a mighty and most lordly tree. Where is its locality, and in what consists its magnificence? The scripture refers to it as being on high, where 'Eye hath not seen it, save thine alone, Oh, Lord.' (Isa. 64:4) In it is contained the life and essence of all existing things and living creatures, angels, archangels, heavenly hierarchies, principalities and powers, the universe with its unnumbered systems of stars and constellations; yea! all things are contained therein as in a glorious and magnificent palace, and from it come forth all things visible and reflective of its glory and magnificence. 'He killed two lions of Moab,' referring to the first and second temple of Jerusalem, which subsisted until the heavenly light which enlightened them was withdrawn from them; then were they destroyed and the holy throne demolished. Thus it is written: 'I was in the captivity'; (Ezek. 1:1) that is to say, this divine glory or essence called Ani (I) was in captivity. Why does the scripture still proceed, saying: 'By the River Chebar?' Because Chebar is the mysterious river of the heavenly light which floweth forth, but became dried up and ceased to flow when I was in captivity, and this is the meaning of the words, 'The river decayeth and drieth up,' (Job 14:11) referring to the two temples of Jerusalem. With respect to the words, 'He killed two lions of Moab,' this latter word should be rendered Meab--of the father in heaven, having the same occult meaning. Again it is said of Benaiah, 'He went down and slew a lion in the midst of the pit in time of snow.' In former times, when the river of divine radiance and glory was flowing, the children of Israel flourished and lived in peace and offered up daily sacrifices for their sins, when a celestial being, with the emblematic form of a lion, was seen by them descending on the altar, consuming and devouring the offerings with the avidity of a hungry man, during which the demons of evil, like dogs, fled away and hid themselves. But, on account of the sins of the people, the Most High came down and killed the lion, if it may be so expressed. 'He killed it in a pit,' meaning in presence of the dog-like demons, living in dark subterranean places, that they might see they could seize and devour now the sacrifices, as they were of no worth in his sight. Now, the name of the lion was Ouriel, because lion-like in form, and the name of the demons was Baladan, or not human but dog-like. 'In the time of snow'; that is, when the children of Israel sinned and were consumed by divine justice. Such also is the significance of the words, 'She feareth not for her house of snow.' (Prov. 31:21) Why? Because arrayed with purple, and thus able to resist the fiercest flame. To proceed further, 'And he killed an Egyptian, a goodly man,' teaching that whenever Israel sins it loses the blessing and light of the divine presence which it once enjoyed. 'And he killed the Egyptian,' referring to the light which illuminated Israel, viz.: Moses, who was called an Egyptian by the daughters of Jethro, when they said to him: 'An Egyptian hath helped us.' (Ex. 2:19) In Egypt he was born and reared, and there he became initiated in the secret doctrine. 'A goodly man,' for he saw the Lord clearly (Num. 12:8) and not in dark speeches. He was a divine man, a man of God, (Deut. 33:1) a recipient of divine science as no other man had ever enjoyed before. 'And in hand of the Egyptian was a spear.' This was the sceptre or rod of God that was handed to Moses, as mentioned by scripture: 'And the rod of the Alhim was in my hand,' (Ex. 17:9) the rod which was made when the sun rose for the first time, and on it was engraved the Shem Hamphorash, or most holy divine name. By it he smote the rock, as it is written: 'And he struck the rock with his rod twice.' (Num. 20:11) Then said the Holy One: 'Moses, my rod was not given to thee to be used thus. I swear, by thy life, from this moment thou shalt not retain it.' Therefore we read: 'He descended with the rod,' which proved a great affliction for Israel, for then the rod was taken away. 'And he wrested the spear from out of the hand of the Egyptian,' meaning the rod, and it was never seen again. Then, furthermore, he read: 'He killed him with his spear for the sin committed by a wrong use of the rod. Moses died and was not allowed to enter into the promised land, and that light was taken from Israel. The scripture further relates that he, Benaiah, 'Was more honorable than the thirty, but he was not one of the three.' (2 Sam. 23:23) 'More honorable than the thirty, referring to the thirty years he was separated from the heavenly powers on high, and who, at the end of life, took him to themselves again. 'But he became not one of the three, viz.: the Divine, under three hypostases or forms, and who gave him the desire of his heart. 'Nevertheless, David set him over his guard'; that is, David, being attached to him, retained his services, so that they might not be separated from one another, in the same way that the moon is attached to the sun, to which it addresses its song of praise as the center and source of its light."
Rabbi Eleazar and Rabbi Abba knelt and prostrated themselves before the stranger, and then--but where was he? He had suddenly disappeared. They looked around amazed, but he was not to be seen. They sat down and pondered, bewildered and speechless. At length Rabbi Abba spake, and said:
"True is it that whenever students of esoteric truths travel together, discoursing amongst themselves on the mysteries of the secret doctrine, then are they visited by spiritual masters and teachers from on high. This stranger was indeed none other than Rabbi Hammenuna, the Aged, who has taught us truths which have never been divulged and revealed to anyone before, and leaving us before we were able to recognize him."
Then rose they up to mount their asses, but were unable to do so. Again they tried, with no better success. Filled with a feeling of trepidation, they fled away and left their asses behind, and to this day that place is known and called Assfield.
Abundant Goodness
RABBI ELEAZAR spake and said: "How great is thy goodness which thou hast laid up for them that fear Thee" (Ps. xxxi. 19). How exceedingly great the celestial happiness which the Holy One has prepared for those who are pure in heart and mind and delight in the study of the divine law, when they ascend into the higher and diviner life. The scripture does not only say thy goodness, but the great abundance of thy goodness. What do these words comprehend? It will be one of the great enjoyments of those who attain to the higher life, to live in the presence of the Eternal One who is known to them as "Abundant Goodness" and who in scripture is referred to as "the great good to the house of Israel, or children of light." Again, "How great is thy goodness," words wherein is contained the mystery of Hochma (Wisdom) which includes all mysteries and therefore is designated or called Mah (how.) "Thy goodness" is the light created on the first day. "Which thou hast laid up for them that fear thee" signifies the garden of Eden of which it is written: "The place, O Lord, which thou hast made for them to dwell in" (Ex. xv. 17). "Before the sons of Men," viz., the soul:; of the just who, on their ascension into Paradise, became clothed with bright ethereal raiment and in their forms resemble those they bore on the earth plane. After abiding there a short space of time, they mount up to the celestial college in the higher Eden, where, after bathing
