Foundations of the Torah

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.

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

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].

This is implied by the prophet's statement [Jeremiah 10:10]: "And G-d, 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.

This entity is the G-d 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.

The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am G-d, 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.

This G-d 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 G-d, 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,] G-d is our Lord, G-d is one."

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, Joshua 2:11] states: "Because G-d, 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.

If so, what is the meaning of the expressions employed by the Torah: "Below His feet" [Exodus 24:10], "Written by the finger of G-d" [ibid. 31:18], "G-d's hand" [ibid. 9:3], "G-d's eyes" [Genesis 38:7], "G-d'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 G-d? Can you find the ultimate bounds of the Almighty?"

[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."

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."

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 G-d 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, G-d, 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.

1) Den herrlichen und furchtbaren Gott zu lieben und zu fürchten ist ein Gebot der Schrift, denn es heißt »du sollst lieben den Ewigen, deinen Gott« (Deut. 6:5; 11:1) und: »den Ewigen, deinen Gott sollst du fürchten« (Deut. 4:13; 10:20).

2) Doch wie kann man Gott lieben und fürchten? Das Nachdenken über Gottes große und wunderbare Werke und Geschöpfe, und die Einsicht in seine unermessliche und unendliche Weisheit muss den Menschen lehren, Ihn zu lieben, zu preisen, zu loben, und mit heißer Sehnsucht zu streben— diesen großen Gott zu erkennen. So sang David: »Es dürstet meine Seele nach Gott, nach dem lebendigen Gotte« (Ps. 42:3) Und denkt er über diese Gegenstände selbst weiter nach, so wird er mit Beben zurücktreten und schaudernd, staunend einsehen, wie er nur als ein unbedeutendes, niedriges und dunkles Geschöpf, das nur mit geringer Einsicht begabt ist, vor dem Allwissenden dasteht. So lauten Davids Worte: »wenn ich Deine Himmel sehe, das Werk Deiner Hände — was ist der Mensch, dass Du sein gedenkest? (Ps. 8:4). Dies Veranlasst mich, mehrere große Grundzüge der Werke des Herrn aller Welten auszuzeichnen, um dadurch für den Verständigen den Weg Seiner Liebe zu bahnen, von der auch unsere Weisen sagen: »Durch sie gelangst Du zur Erkenntnis dessen, Der Da sprach — und es wurde die Welt« (Talmud).

3) Alles, was der Heilige erschaffen, gelobt sei Er in Seiner Schöpfung, lässt sich unter drei Kategorien bringen. Es gibt nämlich teils solche Geschöpfe, die Körper und Wesenheit haben, und fortwährend entstehen und verwesen; z. B. der menschliche Körper und der der Tiere, Pflanzen und Metalle. Nun gibt es wiederum solche Wesen, die auch Körper und Wesenheit haben, die aber nicht wie erstere von einem Körper zum andern, von einer Wesenheit zur andern übergehen, sondern ewiglich ihre ursprüngliche Wesenheit beibehalten, und sich nicht wie jene verändern, nämlich die Himmels-Sphären und die darin befindlichen Sterne. Auch gleicht ihr Körper nicht den anderen Körpern, und ihre Wesenheit nicht den anderen Geschöpfen. Endlich gibt es wieder solche Geschöpfe die bloß Wesenheit, aber keinen Körper haben, die Engel nämlich. Die Engel haben keinen Körper, sondern nur Wesenheit, und zwar verschieden untereinander.

4) Stellten uns die Propheten dieselben als feurige und beflügelte Wesen dar, die sie gesehen hätten, so geschah es bloß als prophetische Erscheinungen, indem sie bloß allegorisch vorstellen wollten, dass Engel keine Körper seien, und suchten daher ihnen keine materielle Schwere, sondern ätherische, leichte Körper beizulegen; so heißt es auch von Gott: »Denn der Ewige, Dein Gott, ist verzehrend Feuer« (Deut. 4:24; 9:3); und er ist dennoch kein Feuer, sondern bildlich vorgestellt. Auf diese Weise ist auch jener Vers auszulegen: »Er schafft die Winde zu seinen Engeln.« (Ps. 104:4)

5) Wodurch unterscheiden sich denn körperlose Wesenheiten? Durch dies Verschiedenheit ihres Daseins, indem der eine höhere, der andere eine niedere Stellung einnimmt, nämlich die Kraft des einen höher als die des andern steht, und diese alle durch die Kraft Gottes und seine Güte entstehen; hierauf zielet der weise Salomon: »Höher, als alle Hohen steht ein Beobachter da.« (Prediger 5:7)

6) Wir haben mit dem Ausdrucke »niedere und höhere Stellung« nicht in Hinsicht auf den Raum sagen wollen, etwa als sitze Jemand höher, als sein Nächster, sondern in geistiger Hinsicht, wie man etwa von zwei Gelehrten sagen würde der Eine stehe wissenschaftlich höher als der Andere, und wie man auch sagen könnte, die Ursache stehe höher als die Wirkung.

7) Die verschiedenen Namen der Engel sind ihnen ihrer verschiedenen Stellung gemäß beigelegt worden. Demzufolge heißest die einen: die heiligen Chajoth, weil sie höher, als alle stehen; dann kommen die Ophanim, Eralim, Chasmalim, Seraphim, Boten, Mächtige, Kinder Gottes, Cherubim und Ischim. Im Ganzen sind ihrer Namen zehn, die ihre zehn verschiedenen Stellungen bezeichnen. Die höchste Stellung, die über sich keine andere kennt, und nur das höchste Wesen Gott—gelobt sei Dessen Name — über sich hat, haben die Chajoth, und daher nehmen dieselben in den prophetischen Erscheinungen ihre Stellung neben dem Thron Gottes ein; die niedrigste Stellung der zehn Gedachten haben hingegen die Ischim, diejenigen Engel nämlich, die mit den Propheten sprechen, und ihnen in ihrer Begeisterung erscheinen; daher erhielten sie den Namen Ischim (Männer), weil ihre Stellung der menschlichen Einsicht ganz nahe.

8) Alle diese Wesen sind lebendig, erkennen den Schöpfer an, und haben großartige Begriffe von dessen Sein, jeder nach Verhältnis seiner selbst, aber in keinem Verhältnis zur Größe Gottes. Sogar die am höchsten gestellten Engel erfassen das wahre Wesen Gottes nicht an und für sich; ihre Fassungskraft reicht so weit nicht aus. Wohl aber erfassen sie mehr als die, welche unter ihnen ihre Stellung einnehmen, und so fort bis zur zehnten Klasse, die auch noch den Schöpfer großartiger erkennt als die Menschenkinder, die aus Geist (Wesenheit) und Körper zusammengesetzt sind; und keiner kennt den Schöpfer so wie dieser selber sich bewusst.

9) Alle Wesen, außer dem Schöpfer, von der am höchsten gestellten Engelschaar, bis zur kleinsten Mücke in der Erde Tiefe, entstehen durch die Kraft der Wahrheit des Schöpfers; und da Er sich selbst bewusst ist und seine unendliche Größe, Pracht und Wahrheit kennt, erkennt er folglich auch alle Wesen, und Nichts entgeht seinem Wissen.

10) Der Heilige, Gelobt sei dessen Name, ist sich Seiner Wahrheit bewusst und kennt sie, wie sie an und für sich ist, aber nicht mit solcher Kenntnis, die außer ihm, so wie wir uns erkennen, indem wir und unsere Erkenntnis nicht eins und dasselbe sind; sondern der Schöpfer— gelobt sei Er — und dessen Wissen und dessen Leben, machen in jeder Hinsicht, in jeder Beziehung, und auf jede Weise, bloß eine Einheit aus. Denn könnte man annehmen, dass Sein Leben, Seine Erkenntnis außer Ihm seien, so müsste man mehrere Gottheiten voraussehen, nämlich Ihn selbst, Sein Leben und Seine Erkenntnis. Da nun schon erwiesen, dass dem nicht so ist, so muss notwendig Gott in jeder Hinsicht, in jeder Beziehung und auf jede Weise einzig sein; folglich er der Wissende, das ihm Bewusste und das Wissen zusammen auch nur eine Einheit bilden. Es fehlt dem Sprachorgane die Kraft es deutlich auszudrücken, noch vermag das Hörorgan es deutlich zu vernehmen, noch das menschliche Herz, es klar zu erfassen. So heißt es auch vom Menschen (Gen. 17:15,16) «beim Leben Pharaos« oder »beim Leben deiner Seele.« Von Gott wird aber nicht «beim Leben Gottes«, sondern (Richter 8:19) »so wahr Gott lebt« gesagt, um zu zeigen, dass der Schöpfer und Sein Leben nicht etwa wie bei allen lebenden Körpern und lebenden Geistern zwei Gegenstände ausmachen; dem zu Folge besteht Seine Kenntnis der Geschöpfe nicht in Verhältnis zu den Geschöpfen, so wie wir sie erkennen, sondern er kennt sie Seiner selbst willen; da er sich Seiner selbst bewusst, so kennt er Alles, weil Alles bloß durch Sein Dasein besteht.

11) Alles, in diesen zwei Kapiteln, in Betreff dieses Gegenstandes Erklärte, verhält sich wie ein Wassertropfen zum Meere, und die Erklärung dieser Gegenstände nennt man: die Lehre vom Zusammenhange, Maasse Merkhabah.

12) Die alten Gelehrten haben geboten diese Lehre nicht zu veröffentlichen, und sie bloß einzelnen Personen beizubringen, und zwar nur solchen, die mit gesundem Verstande und mit Vernunft begabt. In diesem Falle erkläre man ihnen Anfangsgründe und Anleitungen, so dass sie selbst die Spur der Tiefe des Gegenstandes verfolgen. Diese Lehren sind hoch erhaben, und nicht alle Geister erfassen sie. Schon Salomo weist darauf hin in seiner Weisheit, indem er sagt: (Proverb. 5:17) »sie mögen für dich allein bleiben, und dass Fremde daran keinen Antheil nehmen.«

The spheres are that which are called "sky," "firmament," "Zevul," and "Aravot," and they are the nine spheres. The sphere that is closest to us is the sphere of the moon. The second that is above us is the sphere within which is the star called Mercury. The third that is above us contains Venus. The fourth sphere that is above us contains the sun. The fifth sphere contains Mars, the sixth sphere contains Jupiter, the seventh sphere contains Saturn, and the eighth sphere contains all the other stars that appear in the firmament. The ninth sphere is the one that rotates every day from east to west, and it surrounds and encircles everything. All of the stars appear to be in one sphere even though one is above the other because the spheres are pure and transparent like glass and sapphire. Therefore, the stars that are in the eight sphere appear to be below the first sphere.

Each of the eight spheres containing the stars are divided into many spheres, each one above the next like the layers of an onion. Some of them turns west to east and others from east to west like the ninth sphere which turns from east to west and there is no vacuum between them.

None of the spheres have mass or color, and this that we see them as "sky blue" is only a matter of appearance due to the height of the air. Similarly they have no taste nor smell since these qualities only exist in matter that is below them.

All of these spheres which surround the world are round like a ball and the earth is suspended in the middle. Some of the stars have smaller spheres which they are suspended in, but do not surround the earth. Rather these [smaller spheres] are suspended in a larger sphere which does surround [the earth].

The number of spheres which encompass the entire universe is eighteen and the number of smaller spheres which do not surround [the earth] is eight. From the movements of the stars and the knowledge of their revolution every day and every hour and from their tilts from north to south and south to north and their distance from the earth we know the number of all these spheres and their motions and how they circle each other and this is the science of calculating seasons and constellations and the Greek sages wrote many books on the subject.

The ninth sphere, which encompasses all the others, was divided by the Sages of the early generations into twelve sections. They 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, 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.

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.

[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.

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. 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.

Below the sphere of the moon, G-d created a [type of] matter which differs from the matter of the spheres. He created four forms 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.

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 G-d from the Earth, sea-monsters and all the depths; fire and hail, snow and vapor" [does not contradict the above statement]. That verse should be interpreted: Men, praise [G-d] 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.

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, 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.

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. 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. 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, cold and moistness are equally noticeable; in others, warmth and dryness 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].

Every entity which is a combination of these four fundamental [elements] will ultimately decompose into them. 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.

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. 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.

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.

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. G-d gives each body the form appropriate to it through the angels of the tenth [level], which are the form called ishim.

You will never see matter without form, or form without matter. 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], bodies whose matter is simple and contains only one type of matter, and forms which have no matter and cannot be seen by the eye. [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.

The soul of all flesh is the form which it was given by G-d. 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.

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 G-d, 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 G-d who granted it."

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.

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.

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 G-d. His soul will thirst and his flesh will long with love for G-d, 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.

...And I say that it is not worthwhile delving into the secrets of the "orchard" until one has filled up on "bread and meat" - meaning to know that which is prohibited and permitted and the like regarding the rest of the Mitzvot. And although these are called "the less important things" by our Rabbis as they said "The vision of the chariot is of great importance and the debates of Abayeh and Rava are less important" still it is more appropriate to learn them first, for they settle the mind of a person first. And these "small things" are the overflowing goodness that Hashem gave us to settle this world in order to inherit the next world. And anyone can know them, child and adult, man and woman, one who possesses a broad intellect and one who possesses a narrow intellect.

The entire House of Israel is commanded concerning the sanctification of this great Name, as it is said, "And I will be sanctified in the midst of the children of Israel (Leviticus 22:32)." And they are warned that they not desecrate it, as it is said, "And you shall not desecrate My Holy Name (Leviticus 22:32)." In what manner? When an idolater stands and coerces an Israelite to transgress one of the commandments that are stated in the Torah or be killed, he should transgress and not be killed, as it says, "which a person will do them and live by them" (Leviticus 18:5) - and live by them and not that he should die by them. And if he died rather than transgress, behold [such a] one is obligated [to pay] with his soul.

When is this the case? With the other commandments besides idol worship, sexual immorality and murder. But with these three sins, if he says to him, "Transgress one of them or be killed," he should be killed and not transgress. When is this the case? At a time when the idolater intends it for his own pleasure; for example, if he forces him to build his house on Shabbat or to cook his meal or if he forces a woman to have intercourse, and similar to this. But if he intended it only to have him transgress the commandments, if [the Jew] were by himself and there are not ten [others] from Israel, he should transgress and not be killed. But if he forced him to have him transgress in the midst of ten of Israel, he should let himself be killed and not transgress. And even if he only had the intention to have him transgress only one of all of the commandments.

And all of these things are when it is not a time of [religious persecution]. But at a time of [religious persecution] - and that is when an evil king, like Nevuchadnetsar and his colleagues, rises up and makes decrees against Israel to eliminate their religion or a commandment from [all of] the commandments - he should let himself be killed and not transgress even one of all of the commandments; whether he is forced in the midst of ten or whether he is forced by himself among the idolaters.

Anyone about whom it is stated that he should transgress and not be killed and he [nonetheless] lets himself be killed and not transgress, behold [such a] one is obligated [to pay] with his soul. And anyone about whom it is stated, that he should let himself be killed and not transgress and is killed and did not transgress, behold [such a one] sanctified the Name. And if it was among ten of Israel, behold, [such a] one sanctified the Name in public, like Daniel, Chananiah, Mishael and Azariah, and Rabbi Akiva and his colleagues. And these are the victims of the government of which there is no level above their level. And about them is it written (Psalms 44:23), "Since for you are we killed all the day; we are considered like sheep of the slaughterer." And about them it is [also] stated (Psalms 50:5), "Gather for Me all my pious ones, those have made a covenant with me by sacrifice." And all about whom it is stated, let him be killed and not transgress, and he [nonetheless] transgresses and does not let himself be killed, behold, [such a one] is desecrating the Name. And if it was among ten of Israel, behold, [such a one] has desecrated the Name in public. And [such a one] nullified a positive commandment, which is the commandment of sanctification of the Name; and he transgressed a negative commandment, which is desecration of the Name. And nonetheless, since he transgressed under duress, we do not give him lashes - and it is not necessary to say that the court does not put him to death, even if he killed under duress. As we only give lashes and put to death one who willfully transgresses with witnesses and a warning, as it is stated with someone who gives of his seed to Molekh (Leviticus 20:5), "And I will (give) [set] My face to that man." And they learned from tradition that such a one is not under duress and not accidental and not through an error. And if [regarding] idol worship - which is more weighty than everything [else] - the worshipper under duress is not liable for excision, all the more so for the other commandments that are written in the Torah. And with sexual immorality, it states (Deuteronomy 22:26), "And to the maiden, do not do a thing." But if he could spare his soul and escape from under the hand of the evildoer king and he does not, behold he is like a dog that returns to its vomit. And he is called one who worships idols willingly and he is expelled from [reaching] the world to come and he goes down to the lowest level of Gehinnom.

Women to whom idolaters said, "Give us one of you and we will defile her - and if not, we will defile all of you" - they should all be defiled and not give them one soul of Israel. And so [too], if the idolaters said to them, "Give us one of you and we will kill him - and if not, we will kill all of you" - they should all be killed and not give them one soul of Israel. And if they specify to them and say, "Give us x or we will kill all of you" - if he was guilty of death like Sheva ben Bichri, they should give him to them, yet we do not instruct them so, ab initio; but if he is not guilty of death, they should all be killed and not give them one soul of Israel.

In the same way as they spoke about duress, so [too] did they speak about illness. How is this? One who became sick and is veering towards death and the physicians said to him that his cure is with a certain thing from the prohibitions of the Torah, we do [that prohibition]. And we heal ourselves with all the prohibitions of the Torah in a situation of [mortal] danger, except for idol worship, sexual immorality and murder - as with them, we do not heal ourselves even in a situation of danger. And if he transgressed and healed himself, the court punishes him with a punishment that befits him.

And from where [do we know] that even in a situation of mortal danger, we do not transgress one of these three prohibitions? As it is stated (Deuteronomy 6:5), "And you shall love the Lord, your G-d, with all of your heart, with all of your soul and with all of your resources" - even if he takes your soul. And the killing of one soul of Israel for the healing of a different soul or to save a man from rape, is a thing that the mind leans to - that we do not destroy a soul for the sake of [another] soul. And sexual immorality is compared to [killing of] souls, as it is stated (Deuteronomy 22:26), "as when a man rises against his neighbor and murders his soul, so is this thing."

When is this the case that we heal ourselves with the other prohibitions only in a situation of danger? At a time when they are in the way of their enjoyment - for example, we feed the sick person insects or creeping animals, or chamets on Pesach or we feed him on Yom Kippur. But [if] it is not in the way of its enjoyment - for example, we make a bandage or plaster from chamets or from orlah (fruit from a tree's first three years), or we give him things to drink that have something bitter mixed in with forbidden foods; as behold, there is no enjoyment to his palate - behold, this is permissible even not in a situation of danger; except for mixtures of the vineyard and meat with milk, as those are forbidden even not in the way of their enjoyment. Therefore we do not heal ourselves from them, even not in the way of their enjoyment, except in a situation of danger.

One who places his eyes on a woman and he becomes sick and is veering towards death [from it], and the physicians say there is no cure for it until she has intercourse with him - he should die and she should not have intercourse with him, even if she is single. And even to speak with her from behind a fence, we do not instruct him [to do]. And he should die and we [still] do not instruct him to speak with her from behind a fence, so that the daughters of Israel not be abandoned, and come through these things to break down [the laws of] sexual immorality.

Anyone who knowingly, without duress, transgresses one of the commandments that are stated in the Torah, contemptuous of soul, in order to anger, behold, [such a one] is desecrating the Name. And therefore, it is said regarding a false oath, "and you profane the Name of your G-d; I am the Lord" (Leviticus 19:12). And if he transgressed among ten of Israel, behold [such a one] has desecrated the Name in public. And so [too], anyone who abstains from transgression or performs a commandment, not for any worldly reason - not fear, and not awe, and not to seek honor - but for the sake of the Creator, Blessed be He, like Yosef the righteous one's holding himself back from his master's wife, behold [such a one] is sanctifying the Name.

And there are other things that are in the category of desecration of the Name. And it is when a man great in Torah and famous for piety does them, such that the creatures murmur about him on their account - and even though they are not sins - behold, [such a one] is desecrating the Name. For example, he purchased [items] and does not give the money of the purchase immediately - and he has [the money] - and the sellers end up claiming [the debts] and he pays on credit; or he enjoins in much mirth or eating or drinking at [the venues] of ignorant people (amei ha-arets) or with them; or that his speech with the creatures is not calm and he does not greet them with a pleasant countenance but rather is contentious and angry, and similar to these things. It is all according to the greatness of the sage that he must be exacting with himself and act beyond the letter of the law. And so [too], if the sage is exacting with himself and his speech is calm with the creatures and his way is pleasant with them and he greets them with a pleasant countenance and is insulted by them but does not insult them [back], honors them - even those that belittle him - and does business in good faith, and does not enjoin in the frequent hospitality of the ignorant and their gatherings and is not constantly seen; but rather is involved in Torah [study], wrapped in fringes (tsitsit), crowned by tefillin and comports himself - in all of his actions - beyond the letter of the law. And that is [if he also] does not distance himself greatly and not become strange. [This will end in] all praising him and loving him and desiring his actions. Behold, [such a one] has sanctified the Lord; and about him the verse states (Isaiah 49:3), "And He said to me, 'My servant are you, Israel, so that through you I will be glorified.'"

Anyone who erases one of the holy, pure Names by which G-d is called is flogged biblically for it says regarding idolatry "and though shalt destroy their names from that place; thou shalt not do so to the LORD thy god."

There are seven names: the name which is written Yud-Hey-Vav-Hey. And this is the explicit name, or it is written Alef-Daled-Nun-Yud. El, Elo'ah, Elohim, Elohai, Shadai, Tz'vaot. Anyone who erases even one letter from these 7 names is lashed

Any prefix to a Name is permitted to erase for example the Lamed of L-donay or the Bet of B-lohim and the like are not like the sanctity of the Name [itself.] Any suffix of a Name like the khaf of le'lohekha or the khaf-mem of elohekhem and the like may not be erased and are just like all the other other letters of the Name because the Name sanctifies them. Even though they are holy and it is forbidden to erase them, [one who does] is not subject to [biblical] lashes but gets lashes for rebelliousness.

Someone who wrote the aleph and lamed from Elohim or Yud Hay from Yud-Hay-Vov-Hay, they can't be erased. And I do not have to say that Yud-Hay is a name by itself, which is the shortened version of the explicit name. But if someone wrote the shin and daled from the name Shadai or the tzadi and beis from the name Tz'vaos they are allowed to be erased.

The other descriptive names to praise the Holy One Blessed Be He, for example: the Gracious, the Merciful, the Great, the Powerful, the Awesome, the Faithful, the Jealous, the Powerful, and the like, they are like other holy texts and it is permitted to erase them.

A vessel which had a Name written on it, the Name must be excised and put away. Even if it was carved into a metal or glass vessel and he melted the vessel, [he is] flogged rather cut out the spot and hide it away. Similarly, if one had a Name written on his body, this person may not wash, put on oil or stand in a filthy place. If an obligatory immersion comes up, he should wrap a reed around it and immerse. If he can't find a reed, [he should] wrap it in his clothes, but not tighten it so that it will not separate [between the water and his body where the Name is written] since they only said to wrap it because it is forbidden to stand naked in front of the Name [and not to prevent it getting washed off in this case.]

One who removes even one stone from the altar, the temple, or the rest of the courtyard as [part of] a destructive process is flogged as it says regarding idolatry "thou shalt smash their altars" and it says "thou shalt not do so to the LORD thy G-d." Similarly, one who burns temple-owned wood as a destructive process [as opposed to fuel for a fire] is flogged because it says [in the same verse] "and burn their sacred trees in fire" and [regarding all of these] it says "thou shalt not do so to the LORD thy G-d."

All Holy Scripture, its commentaries, and explanations are for forbidden to burn or actively destroy [in any way.] Anyone who destroys them is [punished with] "lashes of rebelliousness." When is this true? [In the case of] scripture that was written by a Jew with sanctity. However if a Jewish heretic wrote a Torah scroll it is burned with all the divine Names in it so as not to leave any standing to heretics or to their works, but if a non-Jew wrote the Name we hide it away and similarly worn out Scripture or scripture written by non-Jews is hidden away.

All the names written [in the story of] Abraham are holy, even the [ambiguous case] where it says "If I find favor in your eyes, my lord," is holy. All the names written [in the story of] are mundane except for this [ambiguous case] where it says "Please, no my Lord, behold your servant has found favor in your eyes." All the Names in [the story of] The Hill of Benjamin are holy. All the Names in [the story of] Micah are mundane. All the Names in [the story of] Naboth are holy. All the Solomons in the Song of Songs are holy and considered "other descriptive names" except for "The thousand are yours, O Solomon." All [mentions of] "the King" in Daniel are mundane except for "Thou art the King -- the King of Kings" which is considered "other descriptive names."

It is of the foundations of religion to know that G-d makes people receive prophecy. And prophecy only descends upon a very wise person who is strong in his character traits and whose inclination never overcomes him about anything in the world, but rather he always overcomes his inclination. And he [must have] a mind that is broad and very correct. A person who is filled with all of these traits [and] is complete in his body - when he enters 'the orchard' and is pulled into the distant great matters, and his mind will be correct to understand and comprehend, and he sanctifies himself and goes and separates himself from the ways of the rest of the people that go in temporal darkness, and goes and hastens himself and trains his soul not to have even a single thought about empty matters nor about the wastes of time and its machinations, but rather his thought is always directed towards the Heavens, tied under the Holy throne, to understand those pure and holy forms, and looks into the entire wisdom of the Holy One, blessed be He, from the primal form to the navel of the earth, and knows His greatness from them; immediately the Holy spirit rests upon him. And when the Divine spirit rests upon him, his soul will be integrated with the stage of the angels that are called eeshim (men) and he will change into a different man, and his mind will understand that he is not like he was, but rather that he has risen to a higher stage than other wise people, as it states with Shaul (I Samuel 10:6) "and you will prophesy with them, and will have turned into another man."

There are different levels of prophets. Just as in wisdom, there are sages who are greater than others, so too in prophecy there are prophets who are greater than [other] prophets. And all of them only see the prophetic vision in a dream in a vision of the night, or in the daytime after a trance falls upon them - as it states (Numbers 12:6), "I become known to them in a vision, in a dream I speak to them." And all of them - when they prophesy - their limbs tremble, the strength of the body weakens, and their faculties are impaired [so that] the mind is left unencumbered to understand what it sees, like it states about Avraham (Genesis 15:12), "and behold, a great dark dread fell upon him"; and like it states about Daniel (Daniel 10:8), "And my splendor turned on me to destruction and I had no strength left."

The things which are made known to a prophet in the prophetic vision are made known to him via allegory, and the meaning of the allegory from the prophetic vision is instantaneously implanted in his heart and he knows what it [means], like the ladder which our forefather Yaacov saw, with angels ascending and descending upon it, and he knew that it was a metaphor for the empires and their oppression; and like the creatures (chayot) which Yehezkel saw; and the boiling pot and the almond [branch] staff which Yirmiyahu saw; and the scroll which Yehezkel saw; and the measure which Zechariah saw, and similarly [all the] other prophets. Some of them said the allegory and its meaning like these [mentioned above], and some only said the meaning; and sometimes they only said the allegory without any explanation, like some of the words of Yehezkel and Zechariah. And all of them prophesied via allegory and by way of riddles.

All of the prophets cannot prophesy any time that they want, but rather [they must] focus their minds and sit happily and good-heartedly and isolate themselves - as prophecy does not descend amidst sadness and not amidst slothfulness, but rather amidst happiness. Therefore, the 'children of the prophets' (prophecy students) would have lyre, drum, flute and harp in front of them as they would seek prophecy. And this is what [is meant by that which] is states (I Samuel 10:5), "and they were prophesying"; which is to say they were going in the path of prophecy, until they prophesied - just like you would say, a certain person is growing.

Those that seek to prophesy are the ones that are called the 'children of the prophets.' And even though they focus their minds, it is possible that the Divine Presence will rest upon them and it is possible that It will not rest [upon them].

All the things that we have said are the way of prophecy for all of the prophets - early and late - except for Moshe, our teacher, the master of all of the prophets. And what distinction is there between the prophecy of Moshe and that of the other prophets? That all of the prophets are [prophesying] in a dream or vision, but Moshe, our teacher, prophesies while he is awake and standing, as it states (Numbers 7:89), "When Moses went into the Tent of Meeting to speak with Him, he would hear the Voice speaking to him." All of the prophets [prophesy] through an angel - therefore, they see what they see via allegory and riddles. [But] Moshe, our teacher, [did not prophesy] through an angel, as it states (Numbers 12:8), "Mouth to mouth do I speak to him"; and it states (Exodus 33:11), "And the Lord would speak to Moshe face to face"; and it states (Numbers 12:8), "and he would behold the appearance of the Lord," which is to say that there would not be an allegory there, but rather he would see the thing clearly, without riddles or allegory. This is what the Torah testifies about him [when it is written] (Numbers 12:8), "in a vision without allegories" - that he does not prophesy via riddles, but rather in a vision where he sees the thing clearly. All of the prophets become afraid and bewildered and would melt down, but Moshe, our teacher, was not like this, as the verse states (Exodus 33:11), "as a man would speak to his fellow"; which is to say, just like a person is not bewildered by hearing the words of his fellow, so was the strength of the mind of Moshe, our teacher, to understand the words of prophecy while he would stand [unaffected, and] complete in his body. All of the prophets cannot prophesy anytime that they want. Moshe, our teacher, was not like this, but rather anytime he wanted, the holy spirit would clothe him and prophecy would rest upon him. And he would not need to focus his mind and to prepare himself for it, as behold, he was focused and prepared and ready like the ministering angels. Therefore, he would prophesy anytime, as it states (Numbers 9:8), "Stay and I will hear what the Lord will command you." And about this G-d promised him (Yevamot 62a), as it states (Deuteronomy 5:27-28), "Go tell them, 'Return to your tents.' And you stay here with me." Behold, you learned that when prophecy withdraws from them, all of the prophets go back to their tents - which are all of the needs of the body - like the rest of the people. Therefore, they do not separate from their wives. But Moshe, our teacher, did not go back to his original tent. Therefore, he separated from women and from that which is similar to it forever, and connected his mind to the Rock of Ages. And the splendor never withdrew from him, and the skin of his face shone and he became holy like the angels.

It is a possible that the prophecy of a prophet would be for himself only, to expand his heart and to add to his knowledge to the point that he will know that which he did not know from the great things. And it is possible that [his prophecy is such that] he be sent to a nation from the nations of the earth or to the people of a city or a kingdom to prepare them and to inform them of what they should do, or to have them remove the evil deeds that they have in their hands. And when he is sent, he is given a sign or wonder, in order that the people will know that G-d truly sent him. But we do not believe about anyone who does a sign or wonder that he is a prophet. But rather, a person that we know about him from the beginning that he is fitting for prophecy in his wisdom and in his deeds - that he has elevated himself through them above all his contemporaries - and was going in the ways of prophecy in his holiness and in his separation; and afterwards, he comes and performs a sign or wonder and says that G-d sent him, it is a commandment to listen to him, as it states (Deuteronomy 18:15), "to him shall you listen." And it is possible that he will perform a sign or wonder and that he is not a prophet, and that this sign has [other] things behind it. Yet, nonetheless, it is a commandment to listen to him. Since he is a great and wise man that is fitting for prophecy, we [evaluate] him according to his established status. As about such have we been commanded, just like we have been commanded to decide a case by the [testimony] of two proper witnesses. And even though it is possible that they testified falsely - since they are proper for us, we [evaluate] them according to their established status. And about these things and [those] similar to them, it states (Deuteronomy 29:28), "The hidden things are for the Lord, our G-d, and the revealed things are for us and for our children"; and it states (I Samuel 16:7), "as a person will see to the eyes, and the Lord will see to the heart."

Moshe, our teacher, was not believed in by the Jews because of the signs he performed. For one who believes [in anything] because of signs has a doubt in his heart - since it is possible that a sign was done through trickery and magic. Rather, all the signs that Moshe did in the desert, he did out of necessity; not to bring a proof about his prophecy: It was necessary to drown the Egyptians, [so] he split the sea, and he made them sink in it. We needed sustenance, [so] he brought down the manna [from the sky] for us. They were thirsty, [so] he split the stone for them [and water came forth] for them. The congregation of Korach denied [Moshe's authority, so] the earth swallowed them. And so [too], all the other signs. And because of what did they believe in him? Because of the stand at Mount Sinai - that which our eyes saw and not a stranger's, that which our ears heard and not another's - the fire, the thunder, the lightning, and then [Moshe] approached the fog and the voice [of G-d] spoke to him and we heard "Moshe, Moshe, go and say to them such and such." And so it states, (Deuteronomy 5:4) "Face to face did G-d speak with you"; and it states (Deuteronomy 5:3), "The Lord did not make this covenant with our fathers." And from where [do we know] that the stand at Mount Sinai alone is the proof to [Moshe's] prophecy that it is true without a doubt? For it states (Exodus 19:9), "Behold, I am coming to you in the thick cloud, in order that the nation will hear when I speak to you and also that they will believe in you forever." This implies that before this [event, the Jewish people] did not have a belief in [Moshe] that would stand forever, but rather it was a belief that [leaves] after it apprehension and [speculation].

What emerges is that [the Jewish people that Moshe] was sent to, were witnesses to his prophecy - that it was true. And [so] he did not need to perform another sign for them. For both he and they were witnesses to the matter; similar to two witnesses that see an occurrence together - that each one of them are witnesses that the other is speaking the truth and neither of them have to bring proof to his fellow. So was Moshe, our teacher; all of the Jewish people were witnesses to him after the revelation at Mount Sinai, and he did not need to perform a sign for them. This is what the Holy One, blessed be He, said to him at beginning of his prophecy, at the time [G-d] gave him the signs that he was to perform in Egypt: And He said (Exodus 3:18), "And they will listen to your voice." Moshe, our teacher, knew that one who believes because of a sign has doubt and is apprehensive and suspects in his heart. And he [attempted to] evade going, saying (Exodus 4:1), "And behold, they will not believe me," until the Holy One, blessed be He, informed him that these signs are only until the exodus from Egypt. And after they leave and stand at this mountain, the apprehension that they have about you will be removed; for I will give you a sign here that they will know that I truly sent you from the beginning, and there will not remain in their hearts any apprehension. This is what the verse [means] when it says (Exodus 3:12), "and this will be for you a sign that I sent you, when you take out the nation from Egypt you will worship G-d on this mountain." The statement emerges that we do not believe every prophet that arose after Moshe, our teacher, solely because of the sign; so that it would be said, "If he performs a sign then we will heed anything he says." Rather, it is because of the commandment that Moshe commanded in the Torah and said, "If he gave a sign, 'to him you shall listen' (Deuteronomy 18:15)." [This can be] compared to the commandment that we decide a case by the [testimony] of two witnesses, even though we do not know if they testified truly or falsely. So [too], it is a commandment to listen to this prophet [that has a sign], even though we do not know if the sign is true or magic and trickery.

Therefore, if a prophet arises and performs great signs and wonders and seeks to contradict the prophecy of Moshe, our teacher, we do not heed him, and we know clearly that those signs [were performed with] trickery and magic. For, the prophecy of Moshe, our teacher, is not [based] on the signs [he performed], in order that we could [compare] this sign to another [prophet's] sign. Rather, we saw with our eyes and heard with our ears like [Moshe] heard. What is this [false prophet] similar to? To witnesses that testify to a man concerning something that he saw with his own eyes, [but they claim to have] seen something different than what he saw. [And so] he does not heed them, but rather knows with certainty that these are false witnesses. Therefore, the Torah states that [even] if the signs and wonders come [true], "You shall not heed the words of this prophet" (Deuteronomy 13:4), as behold, this [false prophet] is coming with signs and wonders to contradict something that you have seen with your own eyes. And since we only believe in wonders because of the commandments that Moshe commanded us, how can we accept this sign that is being brought to contradict the prophecy of Moshe that we saw and we heard?

It is clear and explicit in the Torah, that [the Torah] is a commandment that stands forever and ever. It does not [allow for] change, nor subtraction, nor addition. As it states (Deuteronomy 13:1), "All this word which I command you, it shall you observe to do; you shalt not add thereto, nor diminish from it"; and it states (Deuteronomy 29:28), "What is revealed is for us and for our children forever, to carry out all the words of this Torah." Behold, you have learned that we are commanded to fulfill all the Torah's directives forever. And so [too], it states (Leviticus 23:14), "It is an everlasting statute for all your generations," and it states (Deuteronomy 30:12), "It is not in the heavens." Behold, you have learned that from now [on], a prophet is not allowed to add a new precept [to the Torah]. Therefore, if a person will arise, either from the nations or from Israel and perform a sign or wonder and say that G-d sent him to add a commandment or to subtract a commandment or to explain one of the commandment [in a manner which is different] than what we heard from Moshe, or if he says that those commandments commanded to the Jews are not forever and for all generations, but rather were only for [that] time; behold, he is a false prophet. As behold, he came to contradict the prophecy of Moshe. His death penalty is by strangulation, because he intentionally spoke in G-d's name that which G-d did not command him, as He, may His name be blessed, commanded Moshe that 'this commandment is for us and for our children forever,' and, '[G-d] is not a man, that He lies.'

If so, why does it state in the Torah (Deuteronomy 18:18), "I will set up a prophet from among your brothers like you?" He is not coming to create a religion, but rather to command about the words of the Torah and to warn the people not to transgress against it, like the last among them said (Malachi 3:22), "Remember the law (Torah) of Moshe, my servant." And so [too], if he commanded us about optional things - for example, "Go to this place," or "Don't go"; "Make war today," or "Don't make [it]"; "Build this wall," or "Don't build it" - it is a commandment to listen to him. And one who transgresses his words is liable for the death penalty at the hand of the Heavens, as it stated (Deuteronomy 18:19), "And the man that does not heed the words that he speaks in My name, I will exact it from him."

And so [too], a prophet that transgresses his own words and one who squelches his prophecy is liable for the death penalty at the hand of the Heavens, as it stated (Deuteronomy 18:19), "I will exact it from him." And so, if a prophet, who we know is a prophet, tells us to to transgress one of the commandments or several of the commandments - whether they are light ones or weighty ones - temporarily, it is a commandment to listen to him. And so [too], did we learn from the early sages according to the tradition, that if a prophet tells you to transgress the words of the Torah about anything, like Eliyahu at Mount Carmel - listen to him, except for idolatry. And that is when the thing is temporary. For example, Eilyahu sacrificed a fire-offering outside [of the Temple], while Jerusalem was selected for this, and someone who sacrifices outside is liable for excision. But since he was a prophet, it is a commandment to listen to him - and also about this it states (Deuteronomy 18:15), "you shall listen to him." And if they had asked Eliyahu and said to him, "How is it that you uproot that which is written in the Torah (Deuteronomy 12:13), 'lest you bring up your fire-offering in every place'"; he would say, "It only states that one who sacrifices outside permanently is liable for excision as Moshe commanded, but I [only] sacrificed outside today, by the word of G-d in order to disavow the prophets of the Baal." And in this way, if all of the prophets were to command to transgress temporarily, it is a commandment to listen to them. But if they said that the thing [from the Torah] is uprooted forever, his death penalty is by strangulation, since the Torah stated (Deuteronomy 29:28), "for us and for our children forever."

And so [too], if he uprooted something from the things that we learned according to the tradition or if he said about one of the laws of the Torah that G-d commanded, that the law is like this and the [decision] is according to the words of x - behold he is a false prophet, since the Torah stated (Deuteronomy 30:12), "It is not in the heavens." But [if it is] temporary, we listen to him about everything.

To what do these words apply? To the other commandments. But with idolatry, we do not listen to him, even temporarily. And even if he performed great signs and wonders and said that G-d commanded him that you worship idolatry only today or only this hour, behold this one 'has spoken that which turns you away about the Lord.' And about this, the verse commanded and stated (Deuteronomy 13:3-6), "And the sign or the wonder comes true [...] Do not heed the words of that prophet [...], since he has spoken that which turns you away about the Lord, your G-d." As behold, he came to contradict the prophecy of Moshe, and therefore we know that he is certainly a false prophet and everything that he did, he did with trickery and magic - and [so] he is strangulated.

Any prophet that will arise for us and say that G-d sent him is not obliged to perform a sign that involves a change in the natural order like the signs of Moshe, our teacher, or the signs of Eliyahu and Elisha. His sign is rather to tell us things that will happen in the future in the world, and his words are verified [by the correctness of his prediction], as it states (Deuteronomy 18:21), "And if you will say in your heart, 'How will we know this matter, etc'". Therefore, when there comes a person that is fit for prophecy through his acts of G-d and he does not come to add or subtract (from the Torah), but rather to serve G-d through the commandments of the Torah, we do not say to him, "Split the sea," or "Revive a dead person," or what is similar to these [things]. Rather, we say to him, "If you are a prophet, tell us things that will happen in the future," and he tells us, and we wait to see whether his words come [true] or whether they don't come [true]. And even if a small [detail doesn't happen], it is known that he is a false prophet. But if all of his words come [true], he becomes trustworthy in our eyes.

We check him many times. If his words are all found to be true, behold, he is a true prophet - as it states with (I Samuel 3:20), "All of Israel, from Dan to Beersheva, knew that Shmuel was trustworthy as a prophet to the Lord."

And do not diviners and sorcerers also tell that which will be in the future? And what difference is there between the prophet and them? It is rather that [with] diviners and sorcerers and those similar to them, some of their words materialize and some of their words do not materialize. It is like the matter that is stated (Isaiah 47:13), "let now the astrologers, the stargazers, those that announce according to the moon save you from that which will come to you" - "from that" and not "all that." And it is possible that none of their words will materialize, but rather they will err regarding the whole matter, as it states (Isaiah 44:25), "He breaks the signs of impostors, and makes fools of the sorcerers." However [with] the prophet, all of his words materialize, as it states II Kings 10:10, "that none of the word of the Lord fall to the ground," and so [too], he states (Jeremiah 23:28), "'The prophet who has a dream, let him recount the dream; and that has My word with him, let him speak words of truth - what has straw to do with wheat,' spoke the Lord." Which is to say that the words of sorcerers and dreamers are like straw that has a bit of wheat mixed with them and the word of G-d is like wheat that has no straw in it at all. And about this matter the verse comes and promises and states that those things that the diviners and sorcerers announce to the nations falsely, the prophet will announce words of truth to you. And [so] you do not need a diviner or a sorcerer or that which is similar to it, as it states (Deuteronomy 18:10-14), "There shall not be found among you one who passes his son or his daughter through fire, etc. Since all of these nations, etc." And it states (Deuteronomy 18:15), "A prophet from among you, from your brothers, etc." Behold, you have learned that a prophet only rises for us, to inform us of things that will happen in the future in the world about plenty and famine, war and peace and similar to [these things]. And he even informs about the needs of the individual, like Shaul, who lost a lost object and he went to a prophet to inform him of its location. And it is like these things that the prophet says, [but] not to make a different religion or to add a commandment or subtract [one].

Words of adversity that a prophet speaks - for example, if he says that x will die or x year will be [one of] famine or war or similar to these things - if his words do not materialize, there is not a disavowal of his prophecy through this. And we do not say, behold he spoke and it did not come [true], since the Holy One, blessed be He is slow to anger and very kind, and He [may have] relented; or it is possible that [the ones slated for adversity] repented and He forgave them, like the people of Nineveh; or that He suspended it (temporarily), like with Hizkiyahu. But if he promises about the good and says that such and such will be, and the good that he says does not come [true], it is known that he is a false prophet - as anything good thing that G-d decrees, even on condition, does not [get repealed]. And we only find that He [repealed] a good thing with the destruction of the First [Temple], when He promised that the righteous ones would not die with the wicked and He [repealed] His words. And this is explained in Tractate Shabbat. Behold, you have learned that a prophet is only tested with words for the good - this is what Yirmiyahu said in his answer to Channaniah son of Azur, when Yirmiyah propesied for the bad and Channaniah for the good. He said to Channaniah, "If my words don't stand, there is no proof in it that I am a false prophet, but if your words don't stand, it will be known that you are a false prophet," as it states (Jermiah 28:7-9), "However, listen now to this thing, etc. The prophet that speaks peace, when the word of the prophet comes [true, it] will verify that he is a prophet that the Lord has truly sent."

A prophet about which another prophet testifies that [the former] is a prophet - behold, he has the status of a prophet and this second one does not need investigation. As behold, Moshe, our teacher, testified about Yehoshua - and all of Israel believed in him, before he performed a sign. And so [too], for the generations. A prophet whose prophecy is known and whose words were believed time after time, or who a prophet testified about and he is going in the ways of prophecy - it is forbidden to [speculate] about it and to be apprehensive towards his prophecy, lest it not be true. And it is forbidden to test him more than needed. And we should not continually test him forever, as it states (Deuteronomy 6:16), "You shall not test the Lord, your G-d, like you tested [Him] at Massah," since they [had then] said (Exodus 17:7), "Is the Lord among us or is He not?" Rather, since it is known that [such a] one is a prophet, they should believe and know that the Lord is among them, and not be apprehensive and [speculate] about him, as the matter that states (Ezekiel 2:5), "and they will know that a prophet was among them."