5. Raja Mehemna (‏רעיא מהמנא‎), or the Faithful Shepherd. This portion of the Sohar is given in the second and third volumes, in parallel columns with the text; and when it is too disproportioned for columns, is given at the bottom or in separate pages, as follows. Vol. ii, 25, 40, 59 b; 91 b–93 a; 134 b, 157 b–159 a; 187 b–188 a; vol. iii, 3 a–4 b; 20 a, 24 b, 27, 28 a–29 a; 33 a–34 a; 42 a, 44 a; 63; 67 b–68 a; 81 b–83 b; 85 b–86 a; 88 b–90 a; 92 b–93 a; 97 a–101 a; 103 b–104 a; 108 b–111 b; 121 b–126 a; 145 a–146 b; 152 b–153 b; 174 a–175 a; 178 b–179 b; 180 a, 215 a–239 a; 242 a–258 a; 263 a–264 a; 270 b–283 a. It derives its name from the fact that it records the discussions which Moses the Faithful Shepherd held in conference with the prophet Elias, and with R. Simon b. Jochai, the celebrated master of the Kabbalistic school, who is called the Sacred Light (‏בוצינא קדישא‎). The chief object of this portion is to show the profound and allegorical import of the Mosaic commandments and prohibitions, as well as of the Rabbinic injunctions and religious practices which obtained in the course of time. At the dialogue which Moses the lawgiver holds with R. Simon b. Jochai the Kabbalistic lawgiver, not only is the prophet Elias present, but Abraham, Isaac, Jacob, Aaron, David, Solomon, and God himself make their appearance; the disciples of R. Simon are frequently in ecstacies when they hold converse with these illustrious patriarchs and kings of bygone days. 6. Raze Derazin (‏רזי דרזין‎), or the Secret of Secrets, Original Secrets, is given in vol. ii, 70 a–75 a, and is especially devoted to the physiognomy of the Kabbalah, and the connection of the soul with the body, based upon the advice of Jethro to his son-in-law Moses (‏ואתה תחזה‎) and thou shalt look into the face. (Exod. xviii, 21.) 7. Saba Demishpatim (‏סבא דמשפטים‎), or the Discourse of the Aged in Mishpatim, given in vol. ii, 94 a–114 a. The Aged is the prophet Elias, who holds converse with R. Simon b. Jochai about the doctrine of metempsychosis, and the discussion is attached to the Sabbatic section called ‏משפטים‎, i.e., Exod. xxi, 1–xxiv, 18, because the Kabbalah takes this word to signify punishments of souls (‏דינין‎), and finds its psychology in this section. So enraptured were the disciples when their master, the Sacred Light, discoursed with Moses on this subject, that they knew not whether it was day or night, or whether they were in the body or out of the body. (Sohar, ii, 105 b.)