2. Hechaloth (‏היכלות‎) or The Mansions and Abodes forming part of the text, vol. i, 38 a–45 b; vol. ii, 245 a–269 a. This portion of the Sohar describes the topographical structure of Paradise and Hell. The mansions or palaces, which are seven in number, were at first the habitation of the earthly Adam, but, after the fall of the protoplasts, were rearranged to be the abode of the beatified saints, who for this reason have the enjoyment both of this world and the world to come. The seven words in Gen. i, 2 are explained to describe these seven mansions. Sohar, i, 45 a, describes the seven Hells. In some Codices, however, this description of the Infernal Regions is given vol. ii, 202 b. 3. Sithre Tora (‏סתרי תורה‎), or The Mysteries of the Pentateuch, given in separate columns, and at the bottom of pages as follows. Vol. i, 74 b; 75 a; 76 b–77 a; 78 a–81 b; 97 a–102 a; 107 b–111 a; 146 b–149 b; 151 a; 152 b; 154 b–157 b; 161 b–162 b; 165; vol. ii, 146 a. It discusses the divers topics of the Kabbalah, such as the evolution of the Sephiroth, the emanation of the primordial light, &c., &c. 4. Midrash Ha-Neelam (‏מדרש הנעלם‎), or The Hidden Midrash, occupies parallel columns with the text in vol. i, 97 a–140 a, and endeavours more to explain passages of Scripture mystically, by way of Remasim (‏רמזים‎) and Gematrias (‏גמטריאות‎), and allegorically, than to propound the doctrines of the Kabbalah. Thus Abraham’s prayer for Sodom and Gomorrah is explained as an intercession by the congregated souls of the saints in behalf of the sinners about to be punished. (Sohar, i, 104 b.) Lot’s two daughters are the two proclivities in man, good and evil. (Ibid. 110.) Besides this mystical interpretation wherein the Kabbalistic rules of exegesis are largely applied, the distinguishing feature of this portion of the Sohar is its discussion on the properties and destiny of the soul, which constitute an essential doctrine of the Kabbalah.