transliteration of the Greek characters on the Copper Scroll into Hebrew revealing in Hebrew - what is stated in Apocryphal Psalm of David 154.7-12
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Praise is the Foundation
An Exposition of the Copper Scroll & Pesherim
A Lamentation and Hope For Restoring the Throne of the Holy One
Jerusalem, Israel.In Memory of Rabbi Yonah Tzvi Geller, ztl.;
and Yaacov Menachem ben Yochanan
(Authors Note: This Exposition has been submitted for Review, Critique and Comment to Rabbi Arthur Zuckerman, Cantor Aaron Vitells, andDr. Steven Carver of Congregation Shaarie Torah, and for Review by Rabbi Joey Wolf of Congregation Havarah Shalom of Portland,Oregon, USA. The author has attempted to revise and edit this work over time for clairity and critique by any reader and all errors intranslation or quotation are that of the author. It is an open work wherein the author invites and challenges any reader to disprove theassertions herein. We all yearn for the Moshiach the question is whose case is stronger amongst the various sectarians who espouse adoctrine of the Messiah. This work attempts to bring the reader into familiarity with Jewish texts and bring an exposition the subjects hereinwhile trying to bring unity to those who long to restore the Throne to it's Rightful place amongst humanity. We need peaceable leaders thatlook to unite the hearts of the people into one mode of thought, Praise of the Holy One; not militant leaders who want extreemfundamentalism in our midst!
All Rights Reserved. No Copying, Publication or Distribution by Written or Electronic Format shall be made, except for brief review, commentor critique in an On-Line or Written Format in a News-paper or Magazine without Express Written Permission of the Author, who may becontacted through those Congregations or by writing to: Rabbi Mordechai Ezra deHurst 4828 N Princeton St. Portland, Oregon 97203.
Table of Contents
A Concealed Pesher? 1
The Conversive Vav - The Vav-Ha-Hippux Prefix & Suffix Tenses 3
Temple Treasures of Judaism 4
Copper As the Media of Choice 4
Statute of the Tzaddokite Priesthood Established by Melek David 6
Indicators of Siman in the Copper Scroll 7
Wisdom of Torah, Nevi'im, Ketuvim 8
Qumran Qoheleth 9
Concealing the Qumran Tzaddokite (Poetic/Prophetic) Pesher 12
Herem (Prohi[a]bitation or Consecration on [of] the Pronunciation of the Sacred (Eternal) Name (The
Tetragrammaton). 13
Substitutions for the Divine Name 14
Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15 14
Builders of Praise 15
Praise Leads to Prophesy (Anointing) and Sanctification 16
Prophesy of Zechariah 14.16: 16
Verses of Pruning 17
Solomon's Prayer: 1 Kings 8.38-40, 41-43. 18
Gates of Righteousness 18
Messianic Pesher 18
Karaite Pesher 18
A Maccabean Connection? 19
The Messianic Doctrine 20
my Lord ADONI 22
HaShem's Promise to David 24
Valley of Achor 25
The Strong Hand of HaShem 27
HaShem Sends an Evil Spirit 28
The Redeemer of Israel 29
Raising Up David 30
Talmud Y'rushalaymi - Problem of Interjection 31
David - Sar HaSarim - Prince of Princes 35
A Heart for the Prince 35
Praise Shall Go Up First! 37
Qumran Scrolls and the Full Spelling of Olam/Olamim 37
A Lamentation of Hope 38
Tikkun Kisay HaShem 39
Understanding Jeremiah 33 41
Appendix A
Appendix B
Appeandix C
Appendix D
Appendix E
Appendix F
Bibliography
A Concealed Pesher?
1 Chronicles 23.27
Megillat ha'Nechoshet, (The Copper Scroll) has intrigued scholars and laymen alike for it's content,
myth, legends, and potential disclosure of an immense amount of wealth seeming to have been enscribed
thereon.
So, what is the Copper Scroll? Is is a "treasure map" or just a hoax? Is it a religious document and not
an administrative - quasi civil document of the Second Temple era? If it is an administrative document then the
reader might as well quit reading right now and put this aside and find something else to read. If it is a religious
document which comports with the practice of the Qumran Communities adherence to shunning wealth then the
Copper Scroll should be given serious consideration by scholars as to why and how it fits into the Qumran
Communities theology and end times out-look upon their immediate circumstances within that Second Temple
era.
Given that the author posits that the Copper Scroll is a lamentation, the task of prooving the scroll is
such a religious document presents the author with a seemingly insurmountable challenge in making out such a
case.
While it is nearly impossible to provide any date of composition, author-ship or exact purpose of writing
the scroll with specific certainty, what we do know about the scroll is that it is most probably written in an early
form of Mishnaic Hebrew and therefore we can say with certainty that it falls within a certain category of writings:
the author and the audience, Hebrew speaking to be certain. Most likely Jewish.
As will be demonstrated below, the Pesher-interpretation method of explaining prophesy has a two part
function. One is to bring forth prophesy out into the open and the other is to explain it so that certain ideas and
concepts are no longer concealed. Prophesy is in one context the Divine Myteries. Razim. Pesher on the other
hand is the explanation or rather or perhaps more precisely, the interpretation, the imparting of the sense of the
Raz through Peshar.
Within the context of the Qumran community eschatological (end times) historical theological concern
for the immanent or immediate import of prophecies, Pesher has a primary function as the Teacher of
Righteousness is the one whom they relied upon for that mystical sense of or imparting of Divine Truth! Thus, it
behooves us in our quest to determine exactly what method of kabbalah (practial mysticism), the receiving of the
Divine Secrets the Qumran Community and more particularly, the Teacher of Righteousness used to obtain and
impart these Divine Truths.
The Tanak relates that Samuel was a member of the guild of prophets, that the people rejected HaShem
as their immediate leader and desired a "king like all other nations" to go in and out to war with them. Samuel
was instructed by HaShem to anoint Saul and the Tanak relates that then the people asked, "Is Saul among the
school of Prophets?"
This leads us to another question of import concerning Qumran: Was Qumran the place of the School of
Prophets? Given that the Qumran antiquities contain diverse quantities of scrolls, it has been assumed that the
purpose for Qumran was as a repository of or a genizah for used scrolls no longer fit for public use or it was the
Temple library or the library of the House of David, a sort of summer palace where the King may withdraw and
study for his annual National Address as required by halachah.
That practical kabbalah is praise!
The reader may ask, is the Copper Scroll a type of pesher previously unknown to scholars and laymen
alike? Certain indicators or "clues" in the text of the Copper Scroll warrent re-examining of this scroll by scholars
and inquisitive readers alike because some questions remain unanswered and the indicators found therein direct
the reader of the text to something other than a list of treasuries as will be demonstrated below.
Pesher (Pesherim, plural) is a form of interpretation and commentary on Biblical texts; where a verse or
verses is quoted and an interpretation by commentary is given. These pesherim may be of two types which
concern mainly Prophetic books of the Bible, such as the oft quoted Qumran Pesher on the Book of Habakkuk,
or, the pesher on the Book of Psalms.
The first type is a running commentary which follows the order of the books of the Bible, verse by verse
then giving the interpretation. The second kind of pesher is the quotation of a small number of verses not
necessarily in order but which connects seemingly unrelated verses to the "end of days." The unique form of
interpretation by pesher(im) within the Qumran community and then later on in the Messianic 1st Century Jewish
Christianity such as that found in Acts 2.30 which interprets the book of Psalms as Prophetic (confirmed in 1st
Chronicles 25.1-3, 5-7), places the prophetic message of the Prophet for the "end of days" as happening or
occurring in the present. This type of interpretation is unique because, as we shall see, uses the conversive vav.
This vav at the end of a word changes the future tense into the present tense.
The Conversive Vav
The Vav-Ha-Hippux Prefix & Suffix Tenses
What can we discover from the vav conversive? Why is it so important to this exposition? These
questions should be apparent to those educated in Hebrew linguistics and may be answered for those less
educated in the rules of Hebrew grammar.
The vav was used in the Masoretic version of the Torah as well as the Rabbinical writings (Pesachim
50a; cf. Kiddushin, Soncino Press, pp. 361 n.6) for the purposes of concealment of the NAME and MEANING of
the Tetragrammaton (the Sacred Name of G-D).
In the seminal book, Sefer Yetzirah (Book of Formation) we find that the vav "rules over thought." The
vav is also symbolic for a nail or pin. (e.g. Ezra 9.8) Copper was used in the construction of the Tabernacle for
the: Brazen Altar, (Exodus 38.4), foot of the altar (38.8), rings (27.4), pins (27.19) and sockets (38.10); As well,
the Copper Serpent (Numbers 21.6-9) was a healing agent for those who looked upon it. Hezekiah crushed the
Copper Serpent (Mishneh Pesachim 4.6) and hid the Book of Remedies (M.Pesachim 4.6). In short, it is the
base of or foundation necessary for burnt offerings. Copper, "precious as gold" was weighed by Ezra, the
Priests, as well as the Levites (Ezra 8.27), who wrote all the weight of the free-will offering to the L-RD. (8.34)
Rashi relates that the vav conversive (vav-ha-hippux prefix tense) at the beginning of a word changes
the meaning of the context past tense to present tense because "there is no tense in the Hebrew verb."
Continuing, he relates that where the vav conversive is at the end of a word, the vav conversive changes
the future tense to present tense. Dr. Avigdor Bonchek, "What's Bothering Rashi," Retrieved from:
<http://www.shemayisrael.co.il>
Temple Treasures of Judaism
So, what, if any thing happened to the "treasures" of the Copper Scroll? Do they still exist or are they lost
to antiquity? The answer may be found in the writings of the Jewish historian Josephus.
Copper As the Media of Choice
But first, let us ponder the question as to why the Scribe used ne'choshet (copper) as the media of
choice to "write" this Lamentation of Hope. The use of copper indicates permanence of the pesher having
lasting, but minor monitary value while leaving a Priestly record of the history and prophetic value (a wisdom,
e.g. Proverbs 3.13-24;4.5-13 whose value is far above all the wealth of the nations) found in the Book of Joshua
for discovery and unsealing at "the end of days." The Copper Scroll was constructed from the Crushed Copper
Serpent. (Pesach Machzor, The Complete Art Scroll Machzor, Artscroll Mesorah Series , Mesorah Publ., Ltd.
brooklyn, N.Y. 1990, 1994 , (pp.149).
According to Michael Wise in The Dead Sea Scrolls, A New Translation; "Copper was used for the
safekeeping of nonliterary records, Roman public laws, and even the private discharge papers of Roman Military
veterans. More to the point, copper and bronze were common media of choice for the archival records of
temples in the Roman period. According to Josephus, .... The Romans pursued a definate policy to retrieve
treasure hoards that citizens of Jerusalem had secreted during the siege. As always, the key to their recovery lay
with the interrogation of prisoners. One such, Pinchas, was an official treasurer of the Temple. The historian tells
us that this man delivered up to the Romans "'the tunics and girdles worn by the priests... many other treasures
also were delivered up by him, with sacred ornaments (War 6.390-91). (Wise, pp. 190-91)
The six locations (listed in the Copper Scroll possessing Greek letters) are thought to be by some
scholars to "represent the quantities of treasure buried at the site. Or, "Another recent suggestion is that they are
abbreviations of names of priestly families responsible for the treasure at that particular site." As well, Meir Bar
Ilan's paper (<http://faculty.biu.ac.il/~barilm/coppertx1.html>), "The Process of Writing the Copper Scroll"
references Talmud and indicates as a possible, but "not necessarily the specific place mentioned in Tractate
Kiddushin 66a" for the geographic location "Kachlit" while "assuming" that is not the case. Meir Bar Ilan, in
personal correspondence to this author states, (referencing Shekalim 3.2) that "the Greek letters were used as
private signs." However, this Mishneh states first, that Aleph, Bet, Gimmel were the "siman" (or signs) "used for
the half-shekel levy imposed on the public;" whereas the Greek letters, Alpha, Beta, Gamma, appear in the
Mishneh only as a secondary opinion (of Rabbi Ishmael). In Rabbi Ishmael's rules of hermenuetics, heyqesh -
comparison, the matter of whether Hebrew or Greek characters were used for designation of the registrant who
had paid the treasurer the Temple tax (shekel) imposed upon them is resolved because when one compares the
Hebrew to the Greek, the characters only make sense in Hebrew as a statute related to the vows of the
community. One must remember that Hebrew did not have written vowel (points) in this era of (Biblical) the
historical development as a literary language, and thus, Kahlit may alternatively be read or pronounced, Kohilit,
or Kahilat( Assembly of the Community).
With this in mind, one must ask: Why do the Greek letters not appear on the Scroll "alpha-betically" in
the order of the shekel levy enacted upon each registrant to whom the levy was due? First, lets look at 4Q270
Fragment 9, Column 2 (15): Statutes for Taking Oaths - Vow [not] by Aleph v'Lamedh nor by Aleph Daleth.
Instead, vow by the Niddur (oath) of they who willingly enter for the Covenant of Vows." (Paraphrased from The
Dead Sea Scrolls, pp.65).
Perhaps they have a significance as the congregational response to the chanting of the Copper Scroll,
as an affirmation and plea that HaShem establish Sukkot and the nation be anointed as one with the spirit of
prophesy.
The use of abbreviated letters for the Sacred Name (hereafter, S.N. or D.N.) indicates the
sacredness with which the Qumran Community used the S.N. - fully written out, so as to
not commit heresy or idolatry. Ya'acov al Kirkisani the 10th century Karaite historian relates the
opinion of the 9th century Karaite sage, Daniel al Kumisi (Epistle to the Diaspora, Nemoy ed. pp.60-
63) which follows the Qumran usage of abbreviations for the S.N. - viz. Aleph Daleth. Aleph Lamedh
and Aleph Daleth are abbreviations as well as siman (signs or indications) for the S.N. as used by those
who "prohibited" the pronunciation of the D.N. and instead substituted Alohim and Adonai for the
Tetragrammaton (S.N.) in response to the restoration of the spoken and written use of the D.N.
following the Hasmonean defeat of the Selucid (Syrian) - Greeks who banned it (The S.N.) from being
spoken. The Pharasees banned it's use in contracts, "because once a contract was fullfilled, the written
contract would be thrown in the garbage heap." Thus, the substitution of Aleph Lamedh and Aleph
Daleth for the S.N. indirectly implies adherence to the Syrian - Greek ban on the pronunciation of the
D.N. (irregardless of the reasoning behind it's ban) by the Pharasees.
Statute of the Tzaddokite Priesthood Established by Melek David
As the Scroll first indicates by the transliterated Greek into Hebrew: KEN, The Kehilat (Community)
responding to the Kohenim's Priestly Blessing, ("Birchat Kohenim") for their "petition" to be granted. The second
indicator is the CHAG, Festival (being favorably established). The third, HEN, "They or Their" (festival in their)
TA'AH (Priest's Chambers or Booths of Sukkot) which is DAY (Enough through) TAPH (Tambourines of Praise)
SOOK ([which is] Anointing). The Sixty Four (or Sixty) locations: This is the SOD (secret) of the KooK, the
Statute of the Tzaddokite Priesthood established by Melek David! Cf. 1 Chronicles 15. 11-28
11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel,
Shemaiah, and Eliel, and Amminadab,
12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both ye and your brethren, that
ye may bring up the ark of the LORD, the God of Israel, unto the place that I have prepared for it.
16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps
and cymbals, sounding aloud and lifting up the voice with joy.
27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the
master of the singers in the song; and David had upon him an ephod of linen
28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the horn, and with trumpets,
and with cymbals, sounding aloud with psalteries and harps. Cf. 1 Chronicles 25.1-3
"Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of
Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their
service was of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who
prophesied according to the direction of the king.
Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their
father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD."
Indicators of Siman in the Copper Scroll
Tumah Met - Impurity of the Dead
Maaser Sheni - Second Tythe
Valley of Shevah
One indicator that should alert the Torah or Talmudic scholar as to the Scroll not being a "list of
treasures" in the 57th location or cache (3Q15, column 11) is the phrase: b'qever b'ni ha'avat - "The grave of the
common people is clean!" Wise, Abegg and Cook, Dead Sea Scrolls, A New Translation, pp.197. No grave is
"clean" and transmits Tumah (tamei, ritual impurity) to any person coming into contact with a grave, the dead or
a dead body inturred in a grave (tumat ohel). E.g. Mishneh Pesachim 1.6 (Avi avot ha'tumah). Tractate Tohorot
states the time period and proceedures for becoming ritually pure (tahara). Cf. 11Q19-20, columns 49, 50;
Leviticus 21.1, 11; Numbers 9.1-14.
In Mishneh Shekalim 1.1 we find that graves were marked so that "the Priests and Nazarites would not
become defiled - ritually impure." Logic or reason inferrs that marking a grave to prevent tamei means that a
grave is impure and it's impurity remains. One phrase that should alert the reader of the Scroll is ma'aser sheni
m'pogul (a second tithe [tenth] is unclean [Column 1 passuk 10-11; Megillat HaNechoshet - Meir Bar Ilan -
<http://faculty.biu.ac.il/~barilm/copertx2.html>]). Here we find the cholam (vav conversive) in the word: m'pogul.
The spelling of this word ordinarily is pigul as it relates to burnt sacrificial meat (e.g. Leviticus 7.18 "it is
an abhorrent thing."). Ordinarily, uncleanness or ritual impurity is defined by the term: tumah or tamei. The
inclusion of the vav is unnecessary unless it's inclusion implies something else: revealing a sod - secret a CHAG
(Festival)!
In "listing" several sites on the Scroll, graves or tombs are referenced: one, two, eight, nine, seventeen,
"Surely he who glorifies the Most High finds favor as if bringing an offering; as though offering
he goats and calves, as though fattening the altar with myriad burnt offerings; as a sweet savour at the
hand of the righteous. From the gates of righteous is Wisdom's voice heard, from the pious assembly
her song. When they eat and are full she is cited, when they drink, bound together as one: their
conversation the Law of the Most High, their words declaring His Might."
Praising the Holy One is Kabbalah, or Mysticism. For comparison read 2 Samuel 3.18 and 1
Samuel 10.5-6 where it is written that "By the hand of My Servant David I will deliver my people
Israel from out of the hand of the Philistines and from all their enemies." and "After that thou shalt
come to the hill of God, where is the garrison of the Philistines; and it shall come to pass, when thou art
come thither to the city, that thou shalt meet a band of prophets coming down from the high place with
a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying. And the
spirit of the LORD will come mightily upon thee, and thou shalt prophesy with them, and shalt be
turned into another man." Also read, 1 Samuel 16.16 and 23 "Let our lord now command thy servants,
2 Nehemiah 8.10 "Then he said unto them: 'Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.' " What is this except that: "I am my Beloved's and my Beloved is Mine!" Shir HaShirim 2.16 When we take joy in HaShem, He takes joy in us and we are strong! Chazach!!!
that are before thee, to seek out a man who is a skilful player on the harp; and it shall be, when the evil
spirit from God cometh upon thee, that he shall play with his hand, and thou shalt be well.'And it came
to pass, when the [evil] spirit from God was upon Saul, that David took the harp, and played with his
hand; so Saul found relief, and it was well with him, and the evil spirit departed from him."
This is why it was recorded as the Last [most important] Ordinance of David. It is effective anywhere and
at all times. Personal experience tells my soul this is truth.
Understanding Jeremiah 33.15-26
15 In those days, and at that time, will I cause a shoot of righteousness to grow up unto David;
and he shall execute justice and righteousness in the land.
16 In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name
whereby she shall be called, the LORD is our righteousness. {S}
17 For thus saith the LORD: There shall not be cut off unto David a man to sit upon the throne
of the house of Israel;
18 neither shall there be cut off unto the priests the Levites a man before Me to offer burnt-
offerings, and to burn meal-offerings, and to do sacrifice continually. {P}
19And the word of the LORD came unto Jeremiah, saying:
20 Thus saith the LORD: If ye can break My covenant with the day, and My covenant with the
night, so that there should not be day and night in their season;
21 Then may also My covenant be broken with David My servant, that he should not have a
son to reign upon his throne; and with the Levites the priests, My ministers.
22 As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I
multiply the seed of David My servant, and the Levites that minister unto Me. {S}
23 And the word of the LORD came to Jeremiah, saying:
24 'Considerest thou not what this people have spoken, saying: The two families which the
LORD did choose, He hath cast them off? and they contemn My people, that they should be no more a
nation before them. {S}
25 Thus saith the LORD: If My covenant be not with day and night, if I have not appointed the
ordinances of heaven and earth;
26 then will I also cast away the seed of Jacob, and of David My servant, so that I will not take
of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to
return, and will have compassion on them.' {P}
How are we to understand the passage of Jeremiah? It clearly speaks of a) David, b) a man, c) a
righteous shoot, d) a son, e) his seed, and, f) rulers (plural) ruling over the House of Israel. If the
passage is understood within the context of the verses preceding 15-26, which speak of the sheep
dwelling in all the cities of Israel, then we must understand the resolution to this question to mean that
David is the Shepard of Israel for flocks do not dwell in cities.
The preceding verses speak of "a habitation of shepherds causing their flocks to lie down (12)
and the flocks again pass under the hands of him that counts them,..." (13)
Rambam clearly states when the era of Moshiach comes, do not expect that the natural order of
the world will change, but that things will continue as they have. He relates that the passage in Isaiah
11.6 is a metaphore for the political change that will occur - the lamb, like the calf will dwell safely
with the wolf and lion. Israel is the lamb, the calf is the nation which has willingly served HaShem and
the wolves are those who have been their enemies. Nachmanides however believes Isaiah to take the
Isaiah passage to be literal and states that all animals will be domesticated and sweet-tempered.
To understand the era of the Moshiach, we must look to what Jeremiah says elsewhere about
David:
23.5 "Behold, the days come, saith the LORD, that I will raise unto David a righteous shoot,
and he shall reign as king and prosper, and shall execute justice and righteousness in the land."
This passuk reads in part, in the Hebrew: vahaqimoti l'David zehmach tzedek. Yet there is a
perplexing passage of intrigue, 2 Samuel 14.14 wherein the pretending "widow" says to King David
(concerning his son Absalom): "For we must needs die, and are as water spilt on the
ground, which cannot be gathered up again; neither doth God respect any person; but let him devise
means, that he that is banished be not an outcast from him." The Hebrew text reads, in part:
- כי מות נמות
So what these two text are alluding to is both death and resurrection! The phonetics of both
Jeremiah 23.5 and 2 Samuel 14.14 say "ki-mot" the former with the prefixes and suffixes. Solomon
uses the word in Mishley (Proverbs) 10.20 kimat (with a tet) as "little worth" and the targum translates
it as "a wound." Proverbs, A. Elzas, Headmaster, Leeds Hebrew School. Charles Goodal, JW Bean &
Son, and of the Translator. London: Trubner & Co., Paternoster Row, 1871, Page 23, n20.
In Menorah Journal, (Vol. 8-9); the word Kimot is used as wailing elegies, lamenting the holy-
Bonchek, Dr. Avigdor, "What's Bothering Rashi," Parashas Vayeitzei (5762). This article is provided aspart of Shema Yisrael Torah Network:Permission is granted to redistribute electronically or on paper,provided that this notice is included intact.Retrieved from: <http://www.shemayisrael.co.il>
Chayey Moharan #339. Retrieved from Facebook Breslaver Posting of Michael Avraham HaLevy
Horeb, Rabbi Samson Raphael Hirsch.
Jewish Publication Society.
al Kumisi, Daniel; Epistle to the Diaspora, Nemoy ed.; cited in: Polliak, Meira; Where Lies the Pesher?Department of Biblical Studies, Tel Aviv University 2005. (Retrieved from: <http://www.biu.ac.il/JS/JSIJ/4-2005/Polliack.pdf>) pp.165-166, and notes.
Kaplan, Aryeh; "Sefer Yetzirah," The Book of Formation: New York, Samuel Weiser, 1978.