ne foot.

776 Of an unclean person.

777 It continues as long as its name, and as such cannot become unclean
from pressure.

_ 778 I.e._, with Israelites dwelling there.

779 Tithe for the poor could be eaten anywhere.

780 Second tithes could only be eaten in Jerusalem. Deut. xiv. 22, 23.

781 The sixth year was fixed for the tithe to the poor, consequently in
countries outside the land of Israel, and not subject to the
Sabbatical rest, Israelites should pay the second tithe.

782 Mal. iii. 8. It is assumed that the prophet means the consecrated
second tithe, and not the unconsecrated tithe for the poor.

783 Ps. xxv. 10.

784 Deut. xxiii. 3.

785 Isa. x. 13.

786 Jer. xlix. 6.

787 Amos ix. 14.

788 The ancient Hebrew letters are now called Samaritan. They are still
used for writing by the small community of Samaritans who dwell in
Nablus, in the Holy Land. The Jews now use the Chaldee characters;
and the Talmud therefore errs in calling the old national letters
Assyrian.

789 Some suppose the writings of Homer are meant; others think that
these were books against revealed religion.

790 Exod. v. 2. The name of Pharaoh cannot be considered an insult to
Moses, since it precedes the name of God.

791 Exod. ix. 27. This is merely added to avoid ending with Pharaoh's
blasphemy.

792 That is, who had formed part of the Greater Holy Assembly

793 Meaning that the Greater Holy Assembly had been as it were the
reflection of the conclave of the Sephiroth above. The word used for
"chariot" is not "Mercavah," but "Rethikh."

_ 794 I.e._, the Paradise above.

795 In the original both this and the foregoing section, apparently by
an oversight, have the number thirty-three attached to them.

796 Carrying on the simile of the lantern and its rays.

797 The Sephiroth.

798 Which is the number of Th, the last letter of the Hebrew alphabet,
which includes the symbology of the cross.

799 That is to say, which will hardly admit even of so vague a
definition, seeing it is the Indefinite Absolute in Kether.

800 We must be most careful not to misapprehend the meaning intended to
be conveyed in this passage. Kether, the Ancient One, Macroprosopus,
is not in the more restricted sense of the first Sephira, the AIN,
but that that idea links back from H