Introduction
Introduction somebodyChapter 01
Chapter 01 somebodyIntroduction 1 (Chapter 01) (Introduction) (Zohar)
Introduction 1 (Chapter 01) (Introduction) (Zohar) somebodyרִבִּי חִזְקִיָּה פָּתַח, כְּתִיב, (שיר השירים ב׳:ב׳) (פנחס רלג, ופ' תשא קפט) כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. מָאן שׁוֹשַׁנָּה, דָּא כְּנֶסֶת יִשְׂרָאֵל. (בגין דאית שושנה ואית שושנה), מַה שּׁוֹשַׁנָּה דְּאִיהִי בֵּין הַחוֹחִים אִית בַּהּ סוּמָק וְחִוָּר, אוּף כְּנֶסֶת יִשְׂרָאֵל אִית בַּהּ דִּין וְרַחֲמֵי. מַה שּׁוֹשַׁנָּה אִית בַּהּ תְּלֵיסַר עָלִין, אוּף כְּנֶסֶת יִשְׂרָאֵל אִית בַּהּ תְּלֵיסַר מְכִילָן דְּרַחֲמֵי דְּסַחֲרִין לַהּ מִכָּל סִטְרָהָא. אוּף אֱלהִים דְּהָכָא (נשא דף קלא ב, וקלח, וקמז) (שמות קפו א) מִשַׁעְתָּא דְּאִדְכַּר אַפִּיק תְּלֵיסַר תֵּיבִין לְסַחֲרָא לִכְנְסֶת יִשְׂרָאֵל וּלְנַטְרָא לַהּ. 1This chapter, a preliminary exposition of Gen. 1, serves to introduce the reader to the circle of R. Simeon and his colleagues, and to give him an idea of the scope and nature of their discussions. It is somewhat more discursive and fanciful than the main body of the Zohar. Rabbi Hizkiah opened his discourse with the text: As a lily among thorns, etc. (S.S. 2, 2). ‘What’, he said, ‘does the lily symbolise? It symbolises the Community of Israel. As the lily among thorns is tinged with red and white, so the Community of Israel is visited now with justice and now with mercy; as the lily possesses thirteen leaves, so the Community of Israel is vouchsafed thirteen categories of mercy which surround it on every side. For this reason, the term Elohim (God) mentioned here (in the first verse of Genesis) is separated by thirteen words from the next mention of Elohim, symbolising the thirteen categories of mercy which surround the Community of Israel to protect it.
וּלְבָתַר אִדְכַּר זִמְנָא אָחֳרָא. אַמַּאי אִדְכַּר זִמְנָא אָחֳרָא. בְּגִין לְאַפְקָא חָמֵשׁ עָלִין תַּקִּיפִין דְּסַחֲרִין לְשּׁוֹשַׁנָּה. (פנחס רלג וצ"ע בקז א), וְאִנּוּן חָמֵשׁ אִקְרוּן יְשׁוּעוֹת. וְאִנּוּן חָמֵשׁ [חַמְשין] תַּרְעִין. וְעַל רָזָא דָא כְּתִיב (תהילים קט״ז:י״ג) (תרומה קס"ט) כּוֹס יְשׁוּעוֹת אֶשָּׂא דָּא כּוֹס שֶׁל בְּרָכָה. כּוֹס שֶׁל בְּרָכָה אִצְטְרִיךְ לְמֶהֱוֵי עַל חָמֵשׁ אֶצְבְּעָן וְלָא יַתִּיר. כְּגַוְונָא דְּשׁוֹשַׁנָּה דְּיָתְבָא עַל חָמֵשׁ עָלִין תַּקִּיפִין דּוּגְמָא דְחָמֵשׁ אֶצְבְּעָן. וְשׁוֹשַׁנָּה דָא אִיהִי (תרומה קלא) כּוֹס שֶׁל בְּרָכָה. מֵאֱלהִים תִּנְיָנָא עַד אֱלהִים תְּלִיתָאָה חָמֵשׁ תֵּיבִין. מִכָּאן וּלְהָלְאָה אוֹר דְּאִתְבְּרֵי וְאִתְגְּנִיז וְאִתְכְּלִיל בְּבְּרִית הַהוּא דְּעָאל בְּשּׁוֹשַׁנָּה (ס"א דא) וְאַפִּיק בַּהּ זַרְעָא. וְדָא אִקְרֵי עֵץ עוֹשֶׂה (סב ב) פְּרִי אֲשֶׁר זַרְעוֹ בוֹ. וְהַהוּא זֶרַע קַיָּימָא בְּאוֹת בְּרִית מַמָּשׁ. The second mention of Elohim is separated from the third by five words, representing the five strong leaves that surround the lily, symbolic of the five ways of salvation which are the “five gates”. This is alluded to in the verse “I will lift up the cup of salvation” (Ps. 116, 13). This is the “cup of benediction”,which has to be raised by five fingers and no more, after the model of the lily, which rests on five strong leaves in the shape of five fingers. Thus the lily is a symbol of the cup of benediction. Immediately after the third mention of Elohim appears the light which, so soon as created, was treasured up and enclosed in that b’rith (covenant) which entered the lily and fructified it, and this is what is called “tree bearing fruit wherein is the seed thereof’: and this seed is preserved in the very sign of the covenant.
וּכְמָה דְדִיּוּקְּנָא דִבְרִית אִזְדְּרַע בְּאַרְבְּעִין וּתְרֵין זִוּוּגִין הַהוּא (נ"א דההוא) זַרְעָא, כָּךְ אִזְדְּרַע שְׁמָא גְלִיפָא מְפָרַשׁ בְּאַרְבְּעִין וּתְרֵין אַתְוָן דְּעוֹבָדָא דִּבְרֵאשִׁית. And as the ideal covenant was formed through forty-two copulations, so the engraven ineffable name is formed of the forty-two letters of the work of creation.
Chapter 02
Chapter 02 somebodyIntroduction 2:4-6 (Chapter 02) (Introduction) (Zohar)
Introduction 2:4-6 (Chapter 02) (Introduction) (Zohar) somebodyבְּרֵאשִׁית, רִבִּי שִׁמְעוֹן פָּתַח (שיר השירים ב׳:י״ב) (צז א, לט ע"ב, ויקרא ד ב, לקמן ה) הַנִּצָּנִים נִרְאוּ בָאָרֶץ. הַנִּצָּנִים, דָּא עוֹבָדָא דִּבְרֵאשִׁית, נִרְאוּ בָאָרֶץ אֵימָתַי, בַּיּוֹם הַשְּׁלִישִׁי, דִּכְתִיב וַתּוֹצֵא הָאָרֶץ כְּדֵין נִרְאוּ בָאָרֶץ. עֵת הַזָּמִיר הִגִּיעַ, דָּא יוֹם רְבִיעִי דְּהֲוָה בֵּיהּ זְמִיר עָרִיצִים, מְאֹרֹת חָסֵר. וְקוֹל הַתּוֹר, דָּא יוֹם חֲמִישִׁי, דִּכְתִיב יִשְׁרְצוּ הַמַּיִם וְגו' לְמֶעְבַּד תּוֹלָדוֹת. נִשְׁמַע, דָּא יוֹם שִׁשִּׁי דִּכְתִיב נַעֲשֶׂה אָדָם. דְּהֲוָה עָתִיד לְמִקְדַּם עֲשִׂיָּה לִשְׁמִיעָה, דִּכְתִיב הָכָא נַעֲשֶׂה אָדָם, וּכְתִיב הָתָם נַעֲשֶׂה וְנִשְׁמַע. בְּאַרְצֵנוּ, דָּא יוֹם שַׁבָּת דְּאִיהוּ דּוּגְמַת אֶרֶץ הַחַיִּים. IN THE BEGINNING. R. Simeon opened his discourse with the text: The blossoms appeared on the earth, etc. (S. S. 2, 12). ‘“The blossoms”, he said, ‘refer to the work of creation. “Appeared on the earth,’: when? On the third day, as it is written, “And the earth brought forth”: they thus then appeared on the earth. “The time of pruning is come” alludes to the fourth day in which “the pruning of the overbearing” (Is. 25, 5) took place. “And the voice of the turtle” alludes to the fifth day, as it is written, “Let the waters swarm, etc., to produce living creatures”. “Is heard” points to the sixth day, as it is written, “Let us make man” (namely him who was destined to say first “we will do” and then “we will hear”, for the expression in our text, na’aseh, “Let us make man”, finds its echo in the expression “na’aseh (we will do) and hear” (Exod. 24, 7)); “In our land” implies the day of the Sabbath, which is a copy of the “land of the living” (the world to come, the world of souls, the world of consolations).
(שהוא עולם הבא. עולם הנשמות עולם הנחמות). (נ"א דבר אחר) הַנִּצָּנִים אִלֵּין אִנּוּן אֲבָהָן דְּעָאלוּ בַּמַּחֲשָׁבָה וְעָאלוּ בְּעָלְמָא דְּאָתֵי וְאִתְגְּנִיזוּ תַּמָּן. וּמִתַּמָּן נָפְקוּ בִּגְנִיזוּ וְאִטָּמִירוּ גוֹ (נ"א בהו) נְבִיאֵי קְשׁוֹט. אִתְיְלִיד יוֹסֵף וְאִטָּמִירוּ בֵּיהּ, עָאל יוֹסֵף בְּאַרְעָא קַדִּישָׁא וּנְצִיב לוֹן תַּמָּן, וּכְדֵין נִרְאוּ בָאָרֶץ וְאִתְגָּלוּ תַּמָּן. וְאֵימָתַי אִתְחָזוּן, בְּשַׁעֲתָא דְּאִתְגְּלֵי קֶשֶׁת בְּעָלְמָא. דְּהָא בְּשַׁעֲתָא דְּקֶשֶׁת אִתְחֲזֵי כְּדֵין אִתְגַּלְּיָן אִנּוּן, וּבְהַהִיא שַׁעֲתָא עֵת הַזָּמִיר הִגִּיעַ עִדָּן לְקַצֵּץ חַיָּבִין מֵעָלְמָא. אַמַּאי אִשְׁתְּזִיבוּ, בְּגִין דְּהַנִּצָּנִים נִרְאוּ בָאָרֶץ, וְאִלְמָלֵא דְנִרְאוּ לָא אִשְׁתָּאֲרוּן בְּעָלְמָא, וְעָלְמָא לָא אִתְקַיָּם. The following is an alternative exposition: “The blossoms” are the patriarchs who pre-existed in the thought of the Almighty and later entered the world to come, where they were carefully preserved; from thence they issued secretly to become incarnate in the true prophets. Thus when Joseph entered the Holy Land he planted them there, and thus they “appeared on the earth” and revealed themselves there. When do they become visible? When the rainbow betokens that “the time of pruning is come”, to wit, the time when the sinners are due to be cut off from the world; and they only escape because “the blossoms appear on the earth”: if not for their appearance the sinners would not be left in the world and the world itself would not exist.
וּמָאן מְקַיֵּם עָלְמָא וְגָרִים לַאֲבָהָן דְּאִתְגַּלְּיָן, קַל יְנוֹקֵי דְּלָעָאן בְּאוֹרַיְתָא, וּבְגִין אִנּוּן רַבְיָין דְּעָלְמָא, עָלְמָא אִשְׁתְּזִיב. לְקָבְלֵיהוֹן, (שיר השירים א׳:י״א) תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ, אִלֵּין אִנּוּן יְנוֹקֵי רַבְיָין עוּלְמִין דִּכְתִיב, (שמות כ״ה:י״ח) וְעָשִׂיתָ שְׁנַיִם כְּרוּבִים זָהָב. And who is it that upholds the world and causes the patriarchs to appear? It is the voice of tender children studying the Torah; and for their sakes the world is saved….
Chapter 04
Chapter 04 somebodyIntroduction 4:12-15 (Chapter 04) (Introduction) (Zohar)
Introduction 4:12-15 (Chapter 04) (Introduction) (Zohar) somebodyאָמַר רִבִּי שִׁמְעוֹן, אֶלְעָזָר בְּנִי פְּסוֹק מִילָךְ וְיִתְגְּלֵי סְתִימָא דְרָזָא עִלָּאָה דִּבְנֵי עָלְמָא לָא יָדְעִין. שָׁתִיק רִבִּי אֶלְעָזָר. בָּכָה רִבִּי שִׁמְעוֹן וְקָאִים רִגְעָא (נ"א שְׁעָתָא) חָדָא. אָמַר רִבִּי שִׁמְעון, אֶלְעָזָר מַאי אֵלֶּה. אִי תֵימָא כֹּכְבַיָא וּמַזָּלֵי, הָא אִתְהֲזָאָן תַּמָּן תָּדִיר. וּבְמָּ"ה אִתְבְּרִיאוּ כְּמָא דְאַתְּ אָמֵר, (תהילים ל״ג:ו׳) בִּדְבַר יְיָ שָׁמַיִם נַעֲשׂוּ. אִי עַל מִלִּין סְתִימִין לָא לִכְתּוב אֵלֶּה דְּהָא אִיתְגַּלְּיָא אִיהוּ. Said R. Simeon, ‘Eleazar, son of mine, cease thy discourse, that there may be revealed the higher mysteries which remain sealed for the people of this world.’ R. Eleazar then fell into silence. R. Simeon wept a while and then said: ‘Eleazar, what is meant by the term “these”? Surely not the stars and the other heavenly bodies, since they are always visible, and were created through Mah, as we read, “By the word of the Lord were the heavens made” (Ps. 33, 6). Nor can it imply the things inaccessible to our gaze, since the vocable “these” obviously points to things that are revealed.
אֶלָּא רָזָא דָא לָא אִתְגַּלְּיָא בַּר יוֹמָא חַד דַּהֲוֵינָא עַל כֵּיף יַמָּא, וְאָתָא אֵלִיָּהוּ וְאָמַר לִי רִבִּי, יָדַעְתְּ מַה הוּא, מִי בָּרָא אֵלֶּה. אֲמִינָא לֵיהּ אִלֵּין שְׁמַיָּא וְחֵילֵהון עובָדָא דְקוּדְשָׁא בְּרִיךְ הוּא דְּאִית לֵיהּ לְבַר נָשׁ לְאִסְתַּכְּלָא בְּהוּ וּלְבָרְכָא לֵיהּ דִּכְתִיב, (תהילים ח׳:ב׳) כִּי אֶרְאֶה שָׁמֶיךְ מַעֲשֵׂה אֶצְבְּעוֹתֶיךְ וְגו' יְיָ אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךְ בְּכָל הָאָרֶץ. This mystery remained sealed until one day, whilst I was on the sea-shore, Elijah came and said to me, “Master, what means ‘Mi (Who?) created these?’ “I said to him, “That refers to the heavens and their hosts, the works of the Holy One, blessed be He, works through the contemplation of which man comes to bless Him, as it is written, ‘When I behold thy heavens, the work of thy fingers, etc. O Lord our God, how glorious is thy name in all the earth!’ ” (Ps. 8, 4-10).
אָמַר לִי רִבִּי מִלָּה סְתִימָא הֲוָה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְגָלֵי בִּמְתִיבְתָּא עִלָּאָה וְדָא הוּא. בְּשַׁעְתָּא דִּסְתִימָא דְכָל סְתִימִין בָּעָא לְאִתְגַּלְּיָא, עֲבַד בְּרֵישָׁא נְקוּדָ"ה (להלן ט"ו א', משפטים ק"ה א', ט' ב', שמות רכ"ו ב', רכ"ח א) חֲדָא, וְדָא סָלִיק לְמֶהוֵי מַחֲשָׁבָה. צִיֵּיר בָּהּ כָּל צִיּוּרִין. חָקַק בָּהּ כָּל גְּלִיפִין. Then he said to me, “Master, the Holy One, blessed be He, had a deep secret which He at length revealed at the celestial Academy. It is this. When the most Mysterious wished to reveal Himself, He first produced a single point which was transmuted into a thought, and in this He executed innumerable designs, and engraved innumerable gravings.
וְאַגְלִיף גּוֹ בּוֹצִינָא קַדִּישָׁא סְתִימָא גְּלִיפוּ דְּחַד צִיּוּרָא סְתִימָאָה קֹדֶשׁ קַדִּישִׁין בִּנְיָינָא עֲמִיקָא דְּנָפַק מִגּוֹ מַחֲשָׁבָה וְאִקְרֵי מִ"י שֵׁירוּתָא (נ"א ראשיתא) לְבִנְיָנָא. קַיָּימָא וְלָא קַיָּימָא. עָמִיק וְסָתִים בִּשְׁמָא. לָא אִקְרֵי אֶלָּא מִ"י. בָּעָא לְאִתְגַּלְיָיא וּלְאִתְקְרֵי בִּשְׁמָא (דא) וְאִתְלַבַּשׁ בִּלְבוּשׁ יְקָר דְּנָהִיר וּבָרָא אֵלֶּה, וְסָלִיק אֵלֶּ"ה בִּשְׁמָא. אִתְחַבְּרוּן אַתְוָון אִלֵּין בְּאִלֵּין וְאִשְׁתְּלִים בִּשְׁמָא אֱלֹהִים. וְעַד לָא בָרָא אֵלֶּה לָא סָלִיק בִּשְׁמָא אֱלֹהִים. וְאִנּוּן דְּחָבוּ בְּעֶגְלָא (נ"א בעלמא). עַל רָזָא דְנָא אָמְרוּ (שמות לכ) אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. He further graved within the sacred and mystic lamp a mystic and most holy design, which was a wondrous edifice issuing from the midst of thought. This is called MI, and was the beginning of the edifice, existent and non-existent, deep-buried, unknowable by name. It was only called MI (Who?). It desired to become manifest and to be called by name. It therefore clothed itself in a refulgent and precious garment and created ELeH (these), and ELeH acquired a name. The letters of the two words intermingled, forming the complete name ELoHIM (God). (When the Israelites sinned in making the golden calf, they alluded to this mystery in saying ‘Eleh (these are) thy Gods, O Israel’ (Exod. 32, 4).)
וּכְמָה דְּאִשְׁתַּתַּף מִ"י בְּאֵלֶּה, הָכִי הוּא שְׁמָא דְּאִשְׁתַּתַּף תָּדִיר. וּבְרָזָא דָא אִתְקַיֵּים עָלְמָא. וּפְרַח אֵלִיָּהוּ וְלָא חָמֵינָא לֵיהּ. וּמִנֵּיהּ יְדַעְנָא מִלָּה (דא) דְאוֹקִימְנָא (וקאימנא) עַל רָזָא וְסִתְרָא דִילָהּ. אֲתָא רִבִּי אֶלְעָזָר וְכֻלְהוּ חַבְרַיָיא וְאִשְׁתְּטָחוּ קַמֵּיהּ. בָּכוּ וְאָמְרוּ אִלְמָלֵא לָא אֲתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא דַּיַּי. And once MI became combined with ELeH, the name remained for all time. And upon this secret the world is built.” Elijah then flew away and vanished out of my sight. And it is from him that I became possessed of this profound mystery.’ R. Eleazar and all the companions came and prostrated themselves before him, weeping for joy and saying, ‘If we had come into the world only to hear this we should have been content.’
Chapter 05
Chapter 05 somebodyIntroduction 5:21 (Chapter 05) (Introduction) (Zohar)
Introduction 5:21 (Chapter 05) (Introduction) (Zohar) somebodyאָמַר רִבִּי שִׁמְעוֹן עַל דָּא שְׁמַיָא וְחֵילֵיהוֹן בְּמָּ"ה אִתְבְּרִיאוּ, דִּכְתִיב (תהלים שם) כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ וְגו' וּכְתִיב, (תהלים שם) מָ"ה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ אֲשֶׁר תְּנָה" הוֹדְךָ" עַל" הַשָּׁמָיִם", עַל הַשָּׁמַיִם אִיהוּ לְסַלְקָא בִּשְׁמָא. בְּגִין דְּבָרָא נְהוֹרָא לִנְהוֹרֵיהּ וְאִתְלַבַּשׁ דָּא בְדָא וְסָלִיק בִּשְׁמָא עִלָּאָה. וְעַל דָּא בְּרֵאשִׁית בָּרָא אֱלהִים, דָּא אֱלֹהִים עִלָּאָה, דְּהָא מָ"ה לָא הֲוֵי הָכִי וְלָא אִתְבְּנֵי. R. Simeon said further: ‘The heavens and their hosts were created through the medium of Mah (What?), as it is written, “When I behold thy heavens, the work of thy fingers, etc… ‘O Lord our God (Adon), Mah, glorious is thy name in all the earth, whose majesty is rehearsed above the heavens.” (Ps. 8, 4, 2). God is “above the heavens” in respect of His name, for He created a light for His light, and one formed a vestment to the other, and so He ascended into the higher name; hence “In the beginning Elohim (God) created”, that is, the supernal Elohim. Whereas Mah was not so, nor was it built up
אֶלָּא בְּשַׁעֲתָא דְּאִתְמַשְּׁכָן אַתְוָון אִלֵּין (מאילין) אֵלֶּ"ה מִלְּעֵילָא לְתַתָּא. וְאִמָּא אוֹזִיפַת לִבְרָתָא מֵאנַּהָא, וְקַשֵּׁיטָא לָהּ בְּקִישׁוּטְהָא. וְאֵימָתַי קַשֵּׁיטָא לָהּ בְּקִישּׁוּטְהָא כְּדַקָּא חַזֵי. בְּשַׁעֲתָא דְּאִתְחֲזוֹן קָמָהּ כָּל דְּכוֹרָא, דִּכְתִיב אֶל פְּנֵי הָאָדוֹן יְיָ, וְדָא אִקְרֵי אָדוֹן כְּמָא דְאַתְּ אָמֵר, (יהושע ג׳:י״א) הִנֵּה אֲרוֹן הַבְּרִית אֲדוֹן כָּל הָאָרֶץ. כְּדֵין נַפְקַת ה' וְאָעִילַת י', וְאִתְקַשִּׁיטַת בְּמָאנֵי דְכוּרָא לְקָבְלֵיהוֹן דְּכָל דְּכַר בְּיִשְׂרָאֵל. until these letters Eleh (from the name Elohim) were drawn from above below, and the Mother lent the Daughter her garments and decked her out gracefully with her own adornments. When did she so adorn her? When all the males (of Israel) appeared before her in accordance with the command “all thy males shall appear before the Lord (Adon) God” (Exod. 34, 23). This term Lord (Adon) is similarly used in the passage “Behold the Ark of the covenant of the Lord (Adon) of all the earth” (Jos. 3, 11). Then the letter He (of Mah) departed and her place was taken by Yod (making Mi), and then she decked herself in male garments, harmonizing with “every male in Israel”.
וְאַתְוָון אָחֳרָנִין מָשְׁכָן לוֹן יִשְׂרָאֵל מֵעֵילָא לְגַבֵּי אֲתַר דָּא (תהילים מ״ב:ה׳) אֵלֶּה אֶזְכְּרָה. אַדְכַּרְנָא בְּפוּמָאי וְשָׁפִיכְנָא דִּמְעָאי (ברעות נפשי בגין לאמשכא אתוון אלין) וּכְדֵין אֱדַדֵּם מֵעֵילָא עַד בֵּית אֱלֹהִים, לְמֶהֱוֵי אֱלהִים כְּגַוְונָא דִילֵיהּ. וּבְמַאי, (תהילים מ״ב:ה׳) בְּקוֹל רִנָּה וְתוֹדָה הָמוֹן חוֹגֵג. אָמַר רִבִּי אֶלְעָזָר שְׁתִיקָא דִילִי בְּנָא מַקְדְּשָׁא לְעֵילָא וּבְנָא מַקְדְּשָׁא לְתַתָּא. וּבְוַדַּאי מִלָּה בְּסֶלַע מִשְׁתּוֹקָא בִּתְרֵין. מִלָּה בְּסֶלַע מַה דְּאָמַרְנָא וְאִתְעַרְנָא בֵּיהּ, מִשְׁתּוֹקָא בִּשְׁתַּיִם מַה דְּשָׁתִיקְנָא דְּאִבְרוּ וְאִיבְנוּ תְּרִין עָלְמִין כְּחֲדָא. Other letters, too, Israel drew from on high to that place. Thus it says: “These (Eleh) I remember” (Ps. 42, 5), i.e., I make mention with my mouth and I pour out my tears, and thus “I make them (the letters) flit” from on high “unto the house of Elohim” (Ibid.) to be Elohim (God) after his form. And with what? “With the voice of song and praise and amidst a festive throng” (Ibid.).’ Said R. Eleazar, ‘My keeping silence was the means of building the sanctuary above and the sanctuary below. Verily “speech is worth a sela, silence two”. Speech is worth a sela, namely, my exposition and remarks on the subject; but silence is worth two, since through my silence two worlds were built together.’
אֲמַר רִבִּי שִׁמְעוֹן מִכָּאן וּלְהָלְאָה שְׁלִימוּ דִקְרָא, דִּכְתִיב, (ישעיהו מ׳:כ״ו) הַמּוֹצִיא בְּמִסְפָּר צְבָאָם, תְּרֵין דַּרְגִּין אִנּוּן דְּאִיצְטְרִיךְ לְמֶהֱוֵי רְשִׁים כָּל חַד מִינַיְיהוּ. חַד דָּא דְּאִתָּמַר מָ"ה. וְחַד מִ"י. דָא עִלָּאָה וְדָא תַתָּאָה. דָּא עִלָּאָה רָשִׁים וְאָמַר (שמות קסח ב', וקלח ב) הַמּוֹצִיא בְּמִסְפַּר צְבָאָם, הַמּוֹצִיא הַהוּא דְּאִשְׁתְּמוֹדַע וְלֵית כַּוָּותֵיהּ. כְּגַוְונָא דָא הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. הַמּוֹצִיא הַהוּא דְאִשְׁתְּמוֹדְעָא דָּא דַרְגָא תַתָּאָה, וְכֹלָא חַד. בְּמִסְפַּר שִׁתִּין רִבּוֹא אִנּוּן דְּקַיָּימִין כְּחֲדָא, וְאַפִּיקוּ חֵילִין לְזִינַיְיהוּ דְּלֵית לוֹן חֻשְׁבְּנָא. R. Simeon said: ‘We will go on to expound the conclusion of the verse, viz. He who bringeth forth by number their host (Is. 40, 26). There are two grades which have to be distinguished, one of Mah and one of Mi-one of the higher and the other of the lower sphere. The higher is singled out here in the words, “He who bringeth forth by number their host”. “He who” expresses something definite and absolute, a being universally recognized and without equal. (Corresponding to this is the expression “He who bringeth forth bread from the earth”: here also “He who” implies the universally acknowledged one, though here visualised as the lower grade; the two, however, are one.) “By number”: six hundred thousand are they, and they have in turn produced according to their kinds beyond all number.
(נ"א כגוונא דא) לְכֻלָּם, בֵּין אִנּוּן שִׁתִּין, בֵּין כָּל חֵילִין דִּילְהוֹן, בְּשֵׁם יִקְרָא. מַאי בְּשֵׁם יִקְרָא. אִי תֵימָא דְּקָרָא לוֹן בִּשְׁמָהַתְהוֹן, לָאו הָכִי הוּא, דְאִם כֵּן בִּשְׁמוֹ מִבָּעֵי לֵיהּ. אֶלָּא בְּזִמְנָא דְדַרְגָא דָא לָא סָלִיק בִּשְׁמָא (לעילא) וְאִקְרֵי מִ"י, לָא אוֹלִיד וְלָא אַפִּיק טְמִירִין לְזִינֵיהּ אַף עַל גַּב דְּכֻלְהוּ הֲווּ טְמִירִין בֵּיהּ. כֵּיוָן דְּבָרָא אֵלֶּ"ה וְאִסְתַּלַּק בִּשְׁמֵיהּ וְאִקְרֵי אֱלֹהִים, כְּדֵין בְּחֵילָא דִּשְׁמָא דָא אַפִּיק לוֹן בִּשְׁלִימוּ, וְדָא הוּא בְּשֵׁם יִקְרָא, בְּהַהוּא שֵׁם דִּילֵיהּ קְרָא וְאַפִּיק כָּל זִינָא וְזִינָא לְאִתְקַיְימָא בִּשְׁלִימוּתֵיהּ. כְּגַוְונָא דָא (שמות ל״א:ב׳) רְאֵה קָרָאתִי בְשֵׁם. אַדְכַּרְנָא שְׁמִי לְאִתְקְיָימָא בְּצַלְאֵל עַל קִיּוּם אַשְׁלָמוּתֵיהּ. “All of them”, whether the six hundred -thousand or the rest of the hosts, “He calls by name”. This cannot mean by their names, for if it were so, it should have been written “by names”. What it means is that as long as this grade did not assume a name, and was still called Mi, it was unproductive, and did not bring into actuality the latent forces within it, each according to its kind. But as soon as it created ELeH (these), and assumed its rightful name and was called ELoHIM (God), then, by force of that name, it produced them in their complete form. This is the meaning of “calls by name”, to wit, He proclaimed His own name so as to bring about the emergence of each sort of being in its full form. (Analogous to this we read, “See, I have called by name” (Exod. 31, 2), to wit, I have bestowed my name on Bezalel (in the shadow of God) so that his work should emerge in perfection.
מֵרוֹב אוֹנִים, (ישעיהו מ׳:כ״ו) מַאי מֵרוֹב אוֹנִים, דָּא (פקודי רל"א ב) רִישׁ דַּרְגִּין, דִּסְלִיקוּ בֵּיהּ כָּל רְעוּתִין וְאִסְתַּלָּקוּ בֵּיהּ בְאֹרַח סָתִים. וְאַמִּיץ כֹּחַ דָּא רָזָא דְּעָלְמָא עִלָּאָה דְּאִסְתַּלַּק בְּשֵׁם אֱלהִים כִּדְקָאַמְרָן. אִישׁ לא נְעְדָּר מֵאִנּוּן שִׁתִּין רִבּוֹא דְּאֲפִיק בְּחֵילָא דִשְׁמָא. וּבְגִין דְּאִישׁ לא נֶעְדָּר, בְּכָל אֲתַר דְּמִיתוּ יִשְׂרָאֵל וְאִתְעֲנָשׁוּ בְּחוֹבַיְיהוֹ אִתְמְנוּן וְלָא אַעֲדַר מֵאִנּוּן (קנ"ז א', שמות כ"ב א) שִׁתִּין רִבּוֹא אֲפִילוּ חָד. בְּגִין לְמֶהֱוֵי כֹּלָא דִיוּקְנָא חֲדָא. כְּמָה דְּאִישׁ לָא נֶעְדַּר לְעֵילָא, אוּף הָכִי לָא נֶעְדַּר לְתַתָּא. Further, the words “by the abundance of powers,’ (Is. 40, 26) refer to the supreme grade whereto all the volitions ascend by a mysterious path. “And mighty of strength”: the word “strength” (KoaH) symbolizes the supernal World which assumed the name Elohim (God), as already said. “No one is missing” of the six hundred thousand which emerged by the power of the Name. And because no one is missing, therefore whenever Israelites died on account of a national sin, the people were afterwards numbered, and it was found that the number of six hundred thousand had not been diminished even by one, so that the likeness to the supernal prototype was still complete; just as no one was missing above, so no one was missing here below.
Chapter 06
Chapter 06 somebodyIntroduction 6 (Chapter 06) (Introduction) (Zohar)
Introduction 6 (Chapter 06) (Introduction) (Zohar) somebodyבְּרֵאשִׁית, רַב הַמְנוּנָא סָבָא אָמַר, אַשְׁכְּחָן אַתְוָון בְּהִפּוּכָא. בֵּי"ת בְּקַדְמִיתָא וּלְבָתַר. ב' בְּקַדְמִיתָא הַיְינוּ בְּרֵאשִׁית. בָּרָא לְבָתַר. אל"ף בְּקַדְמִיתָא וּלְבָתַר. אל"ף בְּקַדְמִיתָא הַיְינוּ אֱלֹהִים. אֶת לְבָתָר. אֶלָּא כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עָלְמָא, כָּל אָתְוָון הֲווּ סְתִימִין, וּתְרֵין אַלְפִין שְׁנִין עַד דְּלָא בְּרָא עָלְמָא הֲוָה מִסְתַּכֵּל קוּדְשָׁא בְּרִיךְ הוּא וְאִשְׁתַּעְשַׁע בְּהוּ. IN THE BEGINNING. Rab Hamnuna the Venerable said: ‘We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara-“in-the-beginning He-created”-commencing with beth, whereas the two words following, Elohim eth-“God the”-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them.
כַּד בְּעָא לְמִבְרֵי עָלְמָא, אָתוּ (מקץ ר"ד א', ויגש ר"ה ב) כָּל אַתְוָון קַמֵּיהּ מִסּוֹפָא אֲרֵישַׁיְיהוּ. שָׁרִיאַת אָת ת לְמֵיעַל בְּרִישָׁא, אָמְרָה, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא חוֹתְמָא דְגוּשְׁפַּנְקָא דִילָךְ אֱמֶ"ת, וְאַתְּ אִתְקְרִיאַת אֱמֶ"ת, יָאוֹת לְמַלְכָּא (אמת) לְמִשְׁרֵי בְּאוֹת אֱמֶ"ת וּלְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, יָאוֹת אַנְתְּ וְזַכָּאָה אַנְתְּ, אֶלָּא לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא, הוֹאִיל וְאַנְתְּ זַמִּינָא לְמֶהֱוֵי רָשִׁים עַל מִצְחִין דְּגוּבְרִין מְהֵימְנִין דְּקִיְּימוּ אוֹרַיְתָא מֵאל"ף וְעַד תי"ו, וּבִרְשִׁימוּ דִילָךְ יְמוּתוּן. וְעוֹד דְּאַנְתְּ חוֹתָמָא דְמָוֶת. הוֹאִיל וְאַנְתְּ כָּךְ, לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. מִיָּד נָפְקַת. When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (vide Ezek. 9, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.
עָאלַת אָת ש קַמֵּיהּ, אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרֵי שְׁמָךְ שַׁדַּ"י, וְיָאוֹת לְמִבְרֵי עָלְמָא בִּשְׁמָא קַדִּישָׁא. אָמַר לָהּ, יָאוֹת אַנְתְּ, וְטַב אַנְתְּ וּקְשׁוֹט אַנְתְּ, אֲבָל הוֹאִיל וְאָתְוָון דְּזִיּוּפָא נָטְלִין לָךְ לְמֶהֱוֵי עִמְּהוֹן, לָא בָעֵינָא לְמִבְרֵי בָּךְ עָלְמָא, דִּבְגִין דְּלָא יִתְקַיַּים שִׁקְרָא, אֶלָּא אִי יִטְלוּן לָךְ ק"ר The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDaI (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou formest part of the group of letters expressing forgery, ShekeR (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company.
מִכָּאן מָאן דְּבָעֵי לְמֵימַר שִׁקְרָא (ויקהל רט"ו ב) יִטּוֹל יְסוֹדָא דִקְשׁוֹט בְּקַדְמִיתָא וּלְבָתַר יוֹקִים לֵיהּ שִׁקְרָא, דְּהָא אָת אָת קְשׁוֹט אִיהוּ, אָת קְשׁוֹט דַּאֲבָהָתָן דְּאִתְיַיחֲדוּ בַהּ. ק"ר (פקודי רס"ד א', תרומה קמ"ח ב) אָתְוָון דְּאִתְחֲזִיאוּ עַל סִטְרָא בִישָׁא אִנּוּן וּבְגִין לְאִתְקַיָּימָא נָטְלֵי אָת ש בְּגַוַּוייהוּ וַהֲוֵי קֶשֶׁר. כֵּיוָן דְּחָמַאת הָכִי נָפְקַת מִקַּמֵּיהּ. (Hence it is that a lie, to obtain credence, must always commence with something true. For the shin is a letter of truth, that letter by which the Patriarchs communed with God; but koph and resh are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.
עָאלַת אָת צ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא (ס"א דבי) בִּי חֲתִימִין צַדִּיקִים, וְאַנְתְּ דְּאִתְקְרִיאַת צַדִּיק, בִּי רָשִׁים דִּכְתִיב, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ צְדָקוֹת אָהֵב, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ צַדִּי, צַדִּיק אַנְתְּ, וְצַדִּיק אַנְתְּ אִתְקְרִיאַת, אֲבָל אַנְתְּ צָרִיךְ לְמֶהוֵי טְמִירָא, לֵית אַנְתְּ צָרִיךְ לְאִתְגַּלְּיָא כָּל כָּךְ בְּגִין דְּלָא לְמֵיהַב פִּתְחוֹן פֶּה לְעָלְמָא. מַאי טַעְמָא נ אִיהִי, אַתְיָא י' דִּשְׁמָא דִבְרִית קַדִּישָׁא וְרָכִיב עֲלָהּ (ואתאחד) (ואתאחיד) בַּהֲדָהּ. וְרָזָא דָא כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם הָרִאשׁוֹן דוּ פַּרְצוּפִין בְּרָאוֹ. וּבְגִין כָּךְ אַנְפּוֹי דְּיוּ"ד מְהַדַּר לַאֲחוֹרָא כְּגַוְונָא דָא [חסר ציור] וְלָא אִתְהַדְּרוּ אַנִפִּין בְּאַנְפִּין כְּגַוְונָא דָא [חסר ציור], אִסְתַּכַּל לְעֵילָא כְּגַוְונָא דָא [חסר ציור], אִסְתַּכָּלַת לְתַתָּא כְּגַוְונָא דָא [חסר ציור], אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא (תוב) (תו), דְּאֲנָא זַמִּין לְנַסְרָא לָךְ וּלְמֶעְבַּד לָךְ אַפִּין בְּאַפִּין אֲבָל בְּאַתְרָא אָחֳרָא תִּסְתַּלַּק. נָפְקַת מִקַּמֵיהּ וְאֲזָלַת. Enters the Zade and says: O Lord of the world, may it please Thee to create with me the world, inasmuch as I am the sign of the righteous (Zadikim) and of Thyself who art called righteous, as it is written, “For the Lord is righteous, he loveth righteousness” (Ps. 11, 7), and hence it is meet to create the world with me. The Lord made answer: O Zade, thou art Zade, and thou signifiest righteousness, but thou must be concealed, thou mayest not come out in the open so much lest thou givest the world cause for offence. For thou consistest of the letter nun surmounted by the letter yod (representing together the male and the female principles). And this is the mystery of the creation of the first man, who was created with two faces (male and female combined). In the same way the nun and the yod in the zade are turned back to back and not face to face, whether the zade is upright or turned downwards. The Holy One, blessed be He, said to her further, I will in time divide thee in two, so as to appear face to face, but thou wilt go up in another place. She then departed.
עָאלַת אָת פ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּהָא פּוּרְקָנָא דְּאַנְתְּ זַמִּין לְמֶעְבַּד בְּעָלְמָא בִּי רְשִׁים, וְדָא הוּא פְּדוּת. וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ יָאוֹת אַנְתְּ, אֲבָל בָּךְ אִתְרְשִׁים פֶּשַׁע בִּטְמִירוּ, כְּגַוְונָא דְּחִיוְיָא דְּמָחֵי וְאָעִיל רֵישֵׁיהּ בֵּין גּוּפֵיהּ, הָכִי מַאן דְּחָב כָּפִיף רֵישֵׁיהּ וְאַפִּיק יְדוֹי. וְכֵן ע עָוֹן, אַף עַל גַּב דְּאָמְרָה דְּאִית בֵּיה עֲנָוָה, אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, לָא אִיבְרֵי בָךְ עָלְמָא. נָפְקַת מִקַּמֵּיהּ. The letter Pe presented herself and pleaded thus: May it please Thee, O Lord of the world, to create through me the world, seeing that I signify redemption and deliverance (Purkana, Peduth), which Thou art to vouchsafe to the world. It is, hence, meet that through me the world be created. The Lord answered: Thou art worthy, but thou representest transgression (Pesha), and moreover thou art shapen like the serpent, who had his head curled up within his body, symbolic of the guilty man who bends his head and extends his hand. The letter ‘Ayin was likewise refused as standing for iniquity (‘Awon), despite her plea that she represents humility. (‘Anavah).
עָאלַת אָת ס אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאִית בִּי סְמִיכָא לַנֹפְלִין דִּכְתִיב, (תהילים קמ״ה:י״ד) סוֹמֵךְ יְיָ לְכָל הַנּוֹפְלִים. אָמַר לָהּ, עַל דָּא אַנְתְּ צָרִיךְ לְאַתְרָךְ וְלָא תָזוּז מִנֵּיהּ, אִי אַתְּ נָפִיק מֵאַתְרָךְ מַה תְּהֵא עֲלַיְיהוּ (ו' ע"א) דְּאִנּוּן נְפִילִין הוֹאִיל וְאִנּוּן סְמִיכִין עֲלָךְ. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Samekh appeared and said: O Lord of the world, may it please Thee to create through me the world, inasmuch as I represent upholding (Semikah) of the fallen, as it is written, “The Lord upholdeth all that fall” (Ps. 145, 14). The Lord answered her: This is just the reason why thou shouldst remain in thy place, for shouldst thou leave it, what will be the fate of the fallen, seeing that they are upheld by thee? She immediately departed.
עָאלַת אָת נ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי כְּתִיב נוֹרָא תְהִלּוֹת וּתְהִלָּה דְּצַדִּיקִים נָאוָה תְהִלָּה. אָמַר לָהּ, נוּ"ן תּוּב לְאַתְרָךְ, דְּהָא בְגִינָךְ תָּבַת סַמֶ"ךְ לְאַתְרָהּ וְהֲוֵי סָמִיךְ עֲלָהּ. מִיָּד תָּבַת לְאַתְרָהּ וְנָפְקַת מִקַּמֵּיהּ. The Nun entered and pleaded her merits as being the initial letter in “Fearful (Nora) in praises” (Ex. 15, 11), as well as in “Comely (Nawa) is praise for the righteous” (Ps. 33, 1). The Lord said: O Nun, return to thy place, for it is for thy sake (as representing the falling, Nofelim) that the Samekh returned to her place. Remain, therefore, under her support. The Nun immediately returned to her place.
עָאלַת אָת מ אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרִיאַת מֶלֶךְ. אָמַר לָהּ הָכִי הוּא וַדַּאי, אֲבָל לָא אִבְרֵי בָּךְ עָלְמָא בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְמֶלֶךְ תּוּב לְאַתְרָךְ, אַנְתְּ וְ-ל וְ-ך דְּהָא לָא יָאוֹת לְעָלְמָא לְמֵיקַם בְּלָא מֶלֶךְ. The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King).
בְּהַהִיא שַׁעֲתָא נָחֲתָא כ מִן קֳדָמוֹהִי אָת מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַעְזְעַת וְאָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא כְּבוֹדָךְ. וְכַד נָחֲתַת כ מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַּעְזְעוּ מָאתָן (ח ב') אֶלֶף עָלְמִין וְאִזְדַּעְזַע כֻּרְסְיָיא וְכֻלְהוּ עָלְמִין אִזְדַּעְזָעוּ לְמִנְפַּל. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא כָ"ף כָ"ף, מָה אַתְּ עָבִיד הָכָא, דְּלָא אִבְרֵי בָּךְ עָלְמָא. תּוּב לְאַתְרָךְ דְּהָא בָּךְ כְּלָיָה (ישעיהו י׳:כ״ג) כָּלָה וְנֶחרָצָה אִשְׁתְּמַע, תּוּב לְכָרְסְיָיךְ וְהֲוֵי תַמָּן. בְּהַהִיא שַׁעֲתָא נָפְקַת מִקַּמֵּיהּ וְתָבַת לְדוּכְתָּהּ. At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.
עָאְלַת אָת י אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא שֵׁירוּתָא דִשְׁמָא קַדִּישָׁא וְיָאוֹת לָךְ לְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ, דַּי לָךְ דְּאַנְתְּ חָקִיק בִּי, וְאַנְתְּ רָשִׁים בִּי, וְכָל רְעוּתָא דִילִי בָּךְ סָלִיק, לֵית אַנְתְּ יָאוֹת לְאִתְעַקָּרָא מִן שְׁמִי. The letter Yod then presented herself and said: May it please Thee, O Lord, to vouchsafe me first place in the creation of the world, since I stand first in the Sacred Name. The Lord said to her: It is sufficient for thee that thou art engraven and marked in Myself and that thou art the channel of My will; thou must not be removed from My Name.
עָאלַת אָת ט (תרומה קנ"ב ע"א) אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאַנְתְּ בִּי אִתְקְרִיאַת טוֹב וְיָשָׁר. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּהָא טוּבָךְ סָתִים בְּגַוָּוךְ, וְצָפוּן בְּגַוָּוךְ, הֲדָא הוּא דִכְתִיב, (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ הוֹאִיל וְגָנִיז בְּגַוָּוךְ לֵית בֵּיהּ חוּלָקָא לְעָלְמָא דָא דְּאֲנָא בָּעֵי לְמִבְרֵי, אֶלָּא בְּעָלְמָא (שמות קנ"ב א) דְּאֲתֵי. וְתוּ דְּעַל דְּטוּבָךְ גָּנִיז בְּגַוָּוךְ יִטְבְּעוּן תַּרְעֵי דְהֵיכָלָא. הֲדָא הוּא דִכְתִיב, (איכה ב׳:ט׳) טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. וְתוּ דְח לְקִבְלָךְ וְכַד תִּתְחַבְּרוּן כְּחֲדָא הָא ח"ט, וְעַל דָּא אָתְוָון אִלֵּין לָא רְשִׁימִין בְּשִׁבְטִין קַדִּישִׁין. מִיָּד נָפְקַת מִקַּמֵּיהּ. The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thyself, as it is written, “O how abundant is thy goodness which thou hast laid up for them that fear thee” (Ps. 31, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, “Sunk (Tabe’u) in the ground are her gates” (Lam. 2, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately.
עָאלַת ז אָת אָמְרָה קַּמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי נָטְרִין בְּנָיךְ שַׁבָּת דִּכְתִיב, (שמות כ׳:ח׳) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּאַנְתְּ אִית בָּךְ קְרָבָא וְחַרְבָּא דְּשִׁנְנָא וְרוֹמָחָא דִקְרָבָא כְּגַוְונָא דְנוּן. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, “Remember (Zakhor) the day of the Sabbath to keep it holy” (Ex. 20, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence.
עָאלַת אָת ו אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא אָת מִשְּׁמָךְ. אָמַר לָהּ וָאו אַנְתְּ וְ דַי לְכוֹן דְּאַתּוּן אָתְוָון דִּשְׁמִי דְּאַתּוּן בְּרָזָא דִשְׁמִי וְחֲקִיקִין וּגְלִיפִין בִּשְׁמִי וְלָא אִבְרֵי בָּכוּ עַלְמָא. The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as He’, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world.
עָאלַת אָת ד וְאָת ג אָמְרוּ אוּף הָכִי, אָמַר אוּף לוֹן דַּי לְכוֹן לְמֶהוֵי דָּא עִם דָּא דְּהָא מִסְכְּנִין לָא יִתְבַּטְּלוּן מִן עָלְמָא וּצְרִיכִין לִגְמוֹל עִמְּהוֹן טִיבוּ. דָּלֶ"ת אִיהוּ מִסְכְּנָא, גִימְ"ל גְּמוֹל לָהּ טִיבוּ, לָא תִתְפָּרְשׁוּן דָּא מִן דָּא וְדַי לְכוֹן לְמֵיזַן דָּא לְדֵין. Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply, saying: It should suffice you to remain side by side together, since “the poor will not cease from the land” (Deut. 15, 11), who will thus need benevolence. For the Daleth signifies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other.
עָאלַת אָת ב אָמְרָה לֵיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי מְבָרְכָאן לָךְ לְעֵילָא וְתַתָּא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, הָא וַדַּאי בָּךְ אִבְרֵי עָלְמָא וְאַתְּ תְּהֵא שֵׁירוּתָא לְמִבְרֵי עָלְמָא. The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since I represent the benedictions (Berakhoth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world.
קָיְימָא אָת א לָא עָאלַת. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא אָלֶ"ף אָלֶ"ף לָמָּה לֵית אַנְתְּ עָאלַת קַמָּאי כִּשְׁאָר כָּל אָתְוָון. אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא בְּגִין דַּחֲמֵינָא דְכָל אָתְוָון נָפְקוּ מִן קַמָּךְ בְּלָא תוֹעַלְתָּא מָה אֲנָא אַעֲבִיד תַּמָּן. וְתוּ דְּהָא יְהִיבְתָּא לְאָת בֵּי"ת נְבַזְבְּזָא רַבְרְבָא דָא, וְלָא יָאוֹת לְמַלְכָּא עִלָּאָה לְאַעֲבָרָא נְבַזְבְּזָא דְּיָהַב לְעַבְדוֹ וּלְמֵיהַב לְאָחֲרָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא אָלֶ"ף אָלֶ"ף אַף עַל גַּב דְּאָת בֵי"ת בַּהּ אִבְרֵי עָלְמָא, אַתְּ תְּהֵא רֵישׁ לְכָל אָתְוָון, לֵית בִּי יִחוּדָא אֶלָּא בָּךְ. בָּךְ יִשְׁרוּן כָּל חוּשְׁבָּנִין וְכָל עוֹבָדֵי דְעָלְמָא, וְכָל יִחוּדָא לָא הֲוֵי אֶלָּא בְּאָת אָלֶ"ף. The letter Aleph remained in her place without presenting herself. Said the Holy One, blessed be His name: Aleph, Aleph, wherefore comest thou not before Me like the rest of the letters? She answered: Because I saw all the other letters leaving Thy presence without any success. What, then, could I achieve there? And further, since Thou hast already bestowed on the letter Beth this great gift, it is not meet for the Supreme King to take away the gift which He has made to His servant and give it to another. The Lord said to her: Aleph, Aleph, although I will begin the creation of the world with the beth, thou wilt remain the first of the letters. My unity shall not be expressed except through thee, on thee shall be based all calculations and operations of the world, and unity shall not be expressed save by the letter Aleph.
וְעֲבַד קוּדְשָׁא בְּרִיךְ הוּא אָתְוָון עִלָּאִין רַבְרְבָן, וְאָתְוָון תַּתָּאִין זְעִירִין. וּבְגִין כָּךְ בֵּי"ת בֵּי"ת בְּרֵאשִׁית בָּרָא. אָלֶ"ף אָלֶ"ף אֱלהִים אֶת. אָתְוָון מִלְּעֵילָא וְאָתְוָון מִתַּתָּא, וְכֻלְהוּ כְּחֲדָא הֲווּ מֵעָלְמָא עִלָּאָה וּמֵעָלְמָא תַּתָּאָה. Then the Holy One, blessed be His name, made higher-world letters of a large pattern and lower-world letters of a small pattern. It is therefore that we have here two words beginning with beth (Bereshith bara) and then two words beginning with aleph (Elohim eth). They represent the higher-world letters and the lower-world letters, which two operate, above and below, together and as one.’
Introduction 6:38-39 (Chapter 06) (Introduction) (Zohar)
Introduction 6:38-39 (Chapter 06) (Introduction) (Zohar) somebodyבְּרֵאשִׁית, רַב הַמְנוּנָא סָבָא אָמַר, אַשְׁכְּחָן אַתְוָון בְּהִפּוּכָא. בֵּי"ת בְּקַדְמִיתָא וּלְבָתַר. ב' בְּקַדְמִיתָא הַיְינוּ בְּרֵאשִׁית. בָּרָא לְבָתַר. אל"ף בְּקַדְמִיתָא וּלְבָתַר. אל"ף בְּקַדְמִיתָא הַיְינוּ אֱלֹהִים. אֶת לְבָתָר. אֶלָּא כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד עָלְמָא, כָּל אָתְוָון הֲווּ סְתִימִין, וּתְרֵין אַלְפִין שְׁנִין עַד דְּלָא בְּרָא עָלְמָא הֲוָה מִסְתַּכֵּל קוּדְשָׁא בְּרִיךְ הוּא וְאִשְׁתַּעְשַׁע בְּהוּ. IN THE BEGINNING. Rab Hamnuna the Venerable said: ‘We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara-“in-the-beginning He-created”-commencing with beth, whereas the two words following, Elohim eth-“God the”-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them.
כַּד בְּעָא לְמִבְרֵי עָלְמָא, אָתוּ (מקץ ר"ד א', ויגש ר"ה ב) כָּל אַתְוָון קַמֵּיהּ מִסּוֹפָא אֲרֵישַׁיְיהוּ. שָׁרִיאַת אָת ת לְמֵיעַל בְּרִישָׁא, אָמְרָה, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא חוֹתְמָא דְגוּשְׁפַּנְקָא דִילָךְ אֱמֶ"ת, וְאַתְּ אִתְקְרִיאַת אֱמֶ"ת, יָאוֹת לְמַלְכָּא (אמת) לְמִשְׁרֵי בְּאוֹת אֱמֶ"ת וּלְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, יָאוֹת אַנְתְּ וְזַכָּאָה אַנְתְּ, אֶלָּא לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא, הוֹאִיל וְאַנְתְּ זַמִּינָא לְמֶהֱוֵי רָשִׁים עַל מִצְחִין דְּגוּבְרִין מְהֵימְנִין דְּקִיְּימוּ אוֹרַיְתָא מֵאל"ף וְעַד תי"ו, וּבִרְשִׁימוּ דִילָךְ יְמוּתוּן. וְעוֹד דְּאַנְתְּ חוֹתָמָא דְמָוֶת. הוֹאִיל וְאַנְתְּ כָּךְ, לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. מִיָּד נָפְקַת. When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (vide Ezek. 9, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.
עָאלַת אָת ש קַמֵּיהּ, אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרֵי שְׁמָךְ שַׁדַּ"י, וְיָאוֹת לְמִבְרֵי עָלְמָא בִּשְׁמָא קַדִּישָׁא. אָמַר לָהּ, יָאוֹת אַנְתְּ, וְטַב אַנְתְּ וּקְשׁוֹט אַנְתְּ, אֲבָל הוֹאִיל וְאָתְוָון דְּזִיּוּפָא נָטְלִין לָךְ לְמֶהֱוֵי עִמְּהוֹן, לָא בָעֵינָא לְמִבְרֵי בָּךְ עָלְמָא, דִּבְגִין דְּלָא יִתְקַיַּים שִׁקְרָא, אֶלָּא אִי יִטְלוּן לָךְ ק"ר The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDaI (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou formest part of the group of letters expressing forgery, ShekeR (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company.
מִכָּאן מָאן דְּבָעֵי לְמֵימַר שִׁקְרָא (ויקהל רט"ו ב) יִטּוֹל יְסוֹדָא דִקְשׁוֹט בְּקַדְמִיתָא וּלְבָתַר יוֹקִים לֵיהּ שִׁקְרָא, דְּהָא אָת אָת קְשׁוֹט אִיהוּ, אָת קְשׁוֹט דַּאֲבָהָתָן דְּאִתְיַיחֲדוּ בַהּ. ק"ר (פקודי רס"ד א', תרומה קמ"ח ב) אָתְוָון דְּאִתְחֲזִיאוּ עַל סִטְרָא בִישָׁא אִנּוּן וּבְגִין לְאִתְקַיָּימָא נָטְלֵי אָת ש בְּגַוַּוייהוּ וַהֲוֵי קֶשֶׁר. כֵּיוָן דְּחָמַאת הָכִי נָפְקַת מִקַּמֵּיהּ. (Hence it is that a lie, to obtain credence, must always commence with something true. For the shin is a letter of truth, that letter by which the Patriarchs communed with God; but koph and resh are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.
עָאלַת אָת צ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא (ס"א דבי) בִּי חֲתִימִין צַדִּיקִים, וְאַנְתְּ דְּאִתְקְרִיאַת צַדִּיק, בִּי רָשִׁים דִּכְתִיב, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ צְדָקוֹת אָהֵב, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ צַדִּי, צַדִּיק אַנְתְּ, וְצַדִּיק אַנְתְּ אִתְקְרִיאַת, אֲבָל אַנְתְּ צָרִיךְ לְמֶהוֵי טְמִירָא, לֵית אַנְתְּ צָרִיךְ לְאִתְגַּלְּיָא כָּל כָּךְ בְּגִין דְּלָא לְמֵיהַב פִּתְחוֹן פֶּה לְעָלְמָא. מַאי טַעְמָא נ אִיהִי, אַתְיָא י' דִּשְׁמָא דִבְרִית קַדִּישָׁא וְרָכִיב עֲלָהּ (ואתאחד) (ואתאחיד) בַּהֲדָהּ. וְרָזָא דָא כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם הָרִאשׁוֹן דוּ פַּרְצוּפִין בְּרָאוֹ. וּבְגִין כָּךְ אַנְפּוֹי דְּיוּ"ד מְהַדַּר לַאֲחוֹרָא כְּגַוְונָא דָא [חסר ציור] וְלָא אִתְהַדְּרוּ אַנִפִּין בְּאַנְפִּין כְּגַוְונָא דָא [חסר ציור], אִסְתַּכַּל לְעֵילָא כְּגַוְונָא דָא [חסר ציור], אִסְתַּכָּלַת לְתַתָּא כְּגַוְונָא דָא [חסר ציור], אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא (תוב) (תו), דְּאֲנָא זַמִּין לְנַסְרָא לָךְ וּלְמֶעְבַּד לָךְ אַפִּין בְּאַפִּין אֲבָל בְּאַתְרָא אָחֳרָא תִּסְתַּלַּק. נָפְקַת מִקַּמֵיהּ וְאֲזָלַת. Enters the Zade and says: O Lord of the world, may it please Thee to create with me the world, inasmuch as I am the sign of the righteous (Zadikim) and of Thyself who art called righteous, as it is written, “For the Lord is righteous, he loveth righteousness” (Ps. 11, 7), and hence it is meet to create the world with me. The Lord made answer: O Zade, thou art Zade, and thou signifiest righteousness, but thou must be concealed, thou mayest not come out in the open so much lest thou givest the world cause for offence. For thou consistest of the letter nun surmounted by the letter yod (representing together the male and the female principles). And this is the mystery of the creation of the first man, who was created with two faces (male and female combined). In the same way the nun and the yod in the zade are turned back to back and not face to face, whether the zade is upright or turned downwards. The Holy One, blessed be He, said to her further, I will in time divide thee in two, so as to appear face to face, but thou wilt go up in another place. She then departed.
עָאלַת אָת פ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּהָא פּוּרְקָנָא דְּאַנְתְּ זַמִּין לְמֶעְבַּד בְּעָלְמָא בִּי רְשִׁים, וְדָא הוּא פְּדוּת. וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אָמַר לָהּ יָאוֹת אַנְתְּ, אֲבָל בָּךְ אִתְרְשִׁים פֶּשַׁע בִּטְמִירוּ, כְּגַוְונָא דְּחִיוְיָא דְּמָחֵי וְאָעִיל רֵישֵׁיהּ בֵּין גּוּפֵיהּ, הָכִי מַאן דְּחָב כָּפִיף רֵישֵׁיהּ וְאַפִּיק יְדוֹי. וְכֵן ע עָוֹן, אַף עַל גַּב דְּאָמְרָה דְּאִית בֵּיה עֲנָוָה, אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, לָא אִיבְרֵי בָךְ עָלְמָא. נָפְקַת מִקַּמֵּיהּ. The letter Pe presented herself and pleaded thus: May it please Thee, O Lord of the world, to create through me the world, seeing that I signify redemption and deliverance (Purkana, Peduth), which Thou art to vouchsafe to the world. It is, hence, meet that through me the world be created. The Lord answered: Thou art worthy, but thou representest transgression (Pesha), and moreover thou art shapen like the serpent, who had his head curled up within his body, symbolic of the guilty man who bends his head and extends his hand. The letter ‘Ayin was likewise refused as standing for iniquity (‘Awon), despite her plea that she represents humility. (‘Anavah).
עָאלַת אָת ס אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאִית בִּי סְמִיכָא לַנֹפְלִין דִּכְתִיב, (תהילים קמ״ה:י״ד) סוֹמֵךְ יְיָ לְכָל הַנּוֹפְלִים. אָמַר לָהּ, עַל דָּא אַנְתְּ צָרִיךְ לְאַתְרָךְ וְלָא תָזוּז מִנֵּיהּ, אִי אַתְּ נָפִיק מֵאַתְרָךְ מַה תְּהֵא עֲלַיְיהוּ (ו' ע"א) דְּאִנּוּן נְפִילִין הוֹאִיל וְאִנּוּן סְמִיכִין עֲלָךְ. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Samekh appeared and said: O Lord of the world, may it please Thee to create through me the world, inasmuch as I represent upholding (Semikah) of the fallen, as it is written, “The Lord upholdeth all that fall” (Ps. 145, 14). The Lord answered her: This is just the reason why thou shouldst remain in thy place, for shouldst thou leave it, what will be the fate of the fallen, seeing that they are upheld by thee? She immediately departed.
עָאלַת אָת נ אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי כְּתִיב נוֹרָא תְהִלּוֹת וּתְהִלָּה דְּצַדִּיקִים נָאוָה תְהִלָּה. אָמַר לָהּ, נוּ"ן תּוּב לְאַתְרָךְ, דְּהָא בְגִינָךְ תָּבַת סַמֶ"ךְ לְאַתְרָהּ וְהֲוֵי סָמִיךְ עֲלָהּ. מִיָּד תָּבַת לְאַתְרָהּ וְנָפְקַת מִקַּמֵּיהּ. The Nun entered and pleaded her merits as being the initial letter in “Fearful (Nora) in praises” (Ex. 15, 11), as well as in “Comely (Nawa) is praise for the righteous” (Ps. 33, 1). The Lord said: O Nun, return to thy place, for it is for thy sake (as representing the falling, Nofelim) that the Samekh returned to her place. Remain, therefore, under her support. The Nun immediately returned to her place.
עָאלַת אָת מ אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרִיאַת מֶלֶךְ. אָמַר לָהּ הָכִי הוּא וַדַּאי, אֲבָל לָא אִבְרֵי בָּךְ עָלְמָא בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְמֶלֶךְ תּוּב לְאַתְרָךְ, אַנְתְּ וְ-ל וְ-ך דְּהָא לָא יָאוֹת לְעָלְמָא לְמֵיקַם בְּלָא מֶלֶךְ. The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King).
בְּהַהִיא שַׁעֲתָא נָחֲתָא כ מִן קֳדָמוֹהִי אָת מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַעְזְעַת וְאָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא כְּבוֹדָךְ. וְכַד נָחֲתַת כ מֵעַל כּוּרְסֵי יְקָרֵיהּ אִזְדַּעְזְעוּ מָאתָן (ח ב') אֶלֶף עָלְמִין וְאִזְדַּעְזַע כֻּרְסְיָיא וְכֻלְהוּ עָלְמִין אִזְדַּעְזָעוּ לְמִנְפַּל. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא כָ"ף כָ"ף, מָה אַתְּ עָבִיד הָכָא, דְּלָא אִבְרֵי בָּךְ עָלְמָא. תּוּב לְאַתְרָךְ דְּהָא בָּךְ כְּלָיָה (ישעיהו י׳:כ״ג) כָּלָה וְנֶחרָצָה אִשְׁתְּמַע, תּוּב לְכָרְסְיָיךְ וְהֲוֵי תַמָּן. בְּהַהִיא שַׁעֲתָא נָפְקַת מִקַּמֵּיהּ וְתָבַת לְדוּכְתָּהּ. At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.
עָאְלַת אָת י אָמְרָה קַמֵּיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאֲנָא שֵׁירוּתָא דִשְׁמָא קַדִּישָׁא וְיָאוֹת לָךְ לְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ, דַּי לָךְ דְּאַנְתְּ חָקִיק בִּי, וְאַנְתְּ רָשִׁים בִּי, וְכָל רְעוּתָא דִילִי בָּךְ סָלִיק, לֵית אַנְתְּ יָאוֹת לְאִתְעַקָּרָא מִן שְׁמִי. The letter Yod then presented herself and said: May it please Thee, O Lord, to vouchsafe me first place in the creation of the world, since I stand first in the Sacred Name. The Lord said to her: It is sufficient for thee that thou art engraven and marked in Myself and that thou art the channel of My will; thou must not be removed from My Name.
עָאלַת אָת ט (תרומה קנ"ב ע"א) אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאַנְתְּ בִּי אִתְקְרִיאַת טוֹב וְיָשָׁר. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּהָא טוּבָךְ סָתִים בְּגַוָּוךְ, וְצָפוּן בְּגַוָּוךְ, הֲדָא הוּא דִכְתִיב, (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ הוֹאִיל וְגָנִיז בְּגַוָּוךְ לֵית בֵּיהּ חוּלָקָא לְעָלְמָא דָא דְּאֲנָא בָּעֵי לְמִבְרֵי, אֶלָּא בְּעָלְמָא (שמות קנ"ב א) דְּאֲתֵי. וְתוּ דְּעַל דְּטוּבָךְ גָּנִיז בְּגַוָּוךְ יִטְבְּעוּן תַּרְעֵי דְהֵיכָלָא. הֲדָא הוּא דִכְתִיב, (איכה ב׳:ט׳) טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. וְתוּ דְח לְקִבְלָךְ וְכַד תִּתְחַבְּרוּן כְּחֲדָא הָא ח"ט, וְעַל דָּא אָתְוָון אִלֵּין לָא רְשִׁימִין בְּשִׁבְטִין קַדִּישִׁין. מִיָּד נָפְקַת מִקַּמֵּיהּ. The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thyself, as it is written, “O how abundant is thy goodness which thou hast laid up for them that fear thee” (Ps. 31, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, “Sunk (Tabe’u) in the ground are her gates” (Lam. 2, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately.
עָאלַת ז אָת אָמְרָה קַּמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי נָטְרִין בְּנָיךְ שַׁבָּת דִּכְתִיב, (שמות כ׳:ח׳) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּאַנְתְּ אִית בָּךְ קְרָבָא וְחַרְבָּא דְּשִׁנְנָא וְרוֹמָחָא דִקְרָבָא כְּגַוְונָא דְנוּן. מִיָּד נָפְקַת מִקַּמֵּיהּ. Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, “Remember (Zakhor) the day of the Sabbath to keep it holy” (Ex. 20, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence.
עָאלַת אָת ו אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא אָת מִשְּׁמָךְ. אָמַר לָהּ וָאו אַנְתְּ וְ דַי לְכוֹן דְּאַתּוּן אָתְוָון דִּשְׁמִי דְּאַתּוּן בְּרָזָא דִשְׁמִי וְחֲקִיקִין וּגְלִיפִין בִּשְׁמִי וְלָא אִבְרֵי בָּכוּ עַלְמָא. The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as He’, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world.
עָאלַת אָת ד וְאָת ג אָמְרוּ אוּף הָכִי, אָמַר אוּף לוֹן דַּי לְכוֹן לְמֶהוֵי דָּא עִם דָּא דְּהָא מִסְכְּנִין לָא יִתְבַּטְּלוּן מִן עָלְמָא וּצְרִיכִין לִגְמוֹל עִמְּהוֹן טִיבוּ. דָּלֶ"ת אִיהוּ מִסְכְּנָא, גִימְ"ל גְּמוֹל לָהּ טִיבוּ, לָא תִתְפָּרְשׁוּן דָּא מִן דָּא וְדַי לְכוֹן לְמֵיזַן דָּא לְדֵין. Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply, saying: It should suffice you to remain side by side together, since “the poor will not cease from the land” (Deut. 15, 11), who will thus need benevolence. For the Daleth signifies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other.
עָאלַת אָת ב אָמְרָה לֵיהּ, רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי מְבָרְכָאן לָךְ לְעֵילָא וְתַתָּא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, הָא וַדַּאי בָּךְ אִבְרֵי עָלְמָא וְאַתְּ תְּהֵא שֵׁירוּתָא לְמִבְרֵי עָלְמָא. The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since I represent the benedictions (Berakhoth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world.
קָיְימָא אָת א לָא עָאלַת. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא אָלֶ"ף אָלֶ"ף לָמָּה לֵית אַנְתְּ עָאלַת קַמָּאי כִּשְׁאָר כָּל אָתְוָון. אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא בְּגִין דַּחֲמֵינָא דְכָל אָתְוָון נָפְקוּ מִן קַמָּךְ בְּלָא תוֹעַלְתָּא מָה אֲנָא אַעֲבִיד תַּמָּן. וְתוּ דְּהָא יְהִיבְתָּא לְאָת בֵּי"ת נְבַזְבְּזָא רַבְרְבָא דָא, וְלָא יָאוֹת לְמַלְכָּא עִלָּאָה לְאַעֲבָרָא נְבַזְבְּזָא דְּיָהַב לְעַבְדוֹ וּלְמֵיהַב לְאָחֲרָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא אָלֶ"ף אָלֶ"ף אַף עַל גַּב דְּאָת בֵי"ת בַּהּ אִבְרֵי עָלְמָא, אַתְּ תְּהֵא רֵישׁ לְכָל אָתְוָון, לֵית בִּי יִחוּדָא אֶלָּא בָּךְ. בָּךְ יִשְׁרוּן כָּל חוּשְׁבָּנִין וְכָל עוֹבָדֵי דְעָלְמָא, וְכָל יִחוּדָא לָא הֲוֵי אֶלָּא בְּאָת אָלֶ"ף. The letter Aleph remained in her place without presenting herself. Said the Holy One, blessed be His name: Aleph, Aleph, wherefore comest thou not before Me like the rest of the letters? She answered: Because I saw all the other letters leaving Thy presence without any success. What, then, could I achieve there? And further, since Thou hast already bestowed on the letter Beth this great gift, it is not meet for the Supreme King to take away the gift which He has made to His servant and give it to another. The Lord said to her: Aleph, Aleph, although I will begin the creation of the world with the beth, thou wilt remain the first of the letters. My unity shall not be expressed except through thee, on thee shall be based all calculations and operations of the world, and unity shall not be expressed save by the letter Aleph.
וְעֲבַד קוּדְשָׁא בְּרִיךְ הוּא אָתְוָון עִלָּאִין רַבְרְבָן, וְאָתְוָון תַּתָּאִין זְעִירִין. וּבְגִין כָּךְ בֵּי"ת בֵּי"ת בְּרֵאשִׁית בָּרָא. אָלֶ"ף אָלֶ"ף אֱלהִים אֶת. אָתְוָון מִלְּעֵילָא וְאָתְוָון מִתַּתָּא, וְכֻלְהוּ כְּחֲדָא הֲווּ מֵעָלְמָא עִלָּאָה וּמֵעָלְמָא תַּתָּאָה. Then the Holy One, blessed be His name, made higher-world letters of a large pattern and lower-world letters of a small pattern. It is therefore that we have here two words beginning with beth (Bereshith bara) and then two words beginning with aleph (Elohim eth). They represent the higher-world letters and the lower-world letters, which two operate, above and below, together and as one.’
Chapter 09
Chapter 09 somebodyIntroduction 9 (Chapter 09) (Introduction) (Zohar)
Introduction 9 (Chapter 09) (Introduction) (Zohar) somebodyאָמַר רִבִּי יוֹסֵי וַדַּאי הָכִי הוּא, וְשָׁמַעְנָא לְבּוּצִינָא קַדִּישָׁא דְּאָמַר הָכִי, דְּמִלָּה סְתִימָאָה אִיהוּ בָּרָא סָגִיר וְלָא פָתַח. וּבְעוֹד דְּהֲוָה סָגִיר בְּמִלָּה דְבָרָא, עָלְמָא לָא הֲוֵי וְלָא אִתְקְיַּים, וְהֲוָה חָפֵי עַל כֹּלָּא תֹּה"וּ, וְכַד שָׁלְטָא הַאי תֹּה"וּ, עָלְמָא לָא הֲוָה, וְלָא אִתְקְיַּים. Said R. Jose: ‘Assuredly it is so, and I have heard the Sacred Lamp say the same, to wit, that bara is a term of mystery, a lock without a key, and as long as the world was locked within the term bara it was not in a state of being or existence. Over the whole there hovered Tohu (chaos), and as long as Tohu dominated, the world was not in being or existence.
אֵימָתַי הַהוּא מַפְתְּחָא פָּתַח תַּרְעִין וְאִזְדַּמַּן לְשִׁמּוּשָׁא וּלְמֶעְבַּד תּוֹלְדִין כַּד אֲתָא אַבְרָהָם דִּכְתִיב אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם וְתָנִינָן בְּאַבְרָהָם. וּמַה דְּהֲוָה כֹּלָּא סָתִים בְּמִלַּת בָּרָא, אִתְהַדְּרוּ אָתְוָון לְשִׁמּוּשָׁא, וְנָפַק עַמּוּדָא דְּעֲבַד תּוֹלְדִין, אֵבֶר יְסוֹדָא קַדִּישָׁא דְּעָלְמָא קַיְימָא עֲלֵיהּ. When did that key open the gates and make the world fruitful? It was when Abraham appeared, as it is written, “These are the generations of the heavens and of the earth behibaream” (when they were created) (Gen. 2, 4). Now, BeHiBaReAm is an anagram of BeABeRaHaM (through Abraham), implying that what was hitherto sealed up and unproductive in the word bara has by a transposition of letters become serviceable, there has emerged a pillar of fruitfulness: for BaRa has been transformed into AiBeR (organ), which is the sacred foundation on which the world rests.
כַּד הַאי אֵבֶר אִתְרְשִׁים בְּמִלַּת בָּרָא כְּדֵין רְשִׁים סְתִימָאָה עִילָאָה (נ"א קדישא לגלאה) רְשִׁימוּ אָחֳרָא לִשְׁמֵיהּ וְלִיקָרֵיהּ. וְדָא אִיהוּ מִ"י. וּבָרָא אֵלֶּה וְגַם כֵּן שְׁמָא קַדִּישָׁא דְּאִתְבָּרְכָא דְּאִיהוּ מַ"ה אִתְרְשִׁים. וְאַפִּיק מִן בָּרָא אֵבֶר. וְהוּא רְשִׁים בְּאֵלֶּה מִסִּטְרָא דָא וְאֵבֶר מִסִּטְרָא דָא. סְתִימָאָה קַדִּישָׁא. אֵלֶּה קַיָּימָא. אֵבֶר קַיָּימָא. כַּד אִשְׁתְּלִים דָּא אִשְׁתְּלִים דָּא. גָּלִיף לְהַאי אֵבֶר גָּלִיף לְהַאי אֵלֶּה. Further, in the same way, as AiBraHaM contains AiBeR, a transformation of BaRA, so it is with the splendour of the name of the Most High and most Concealed One. This is implied in the words MI BaRA AiLeH. Add the other sacred name MaH. Transpose BaRA into AiBeR. We have AiLeH on one side and AiBeR on the other side. Add the He (of MaH) to AiBeR and the Yod (of MI) to AiLeH.
אִתְעָרוּ אָתְוָון לְאַשְׁלָמָא לְהַאי סִטְרָא וּלְהַאי סִטְרָא, כְּדֵין אַפִּיק מ"ם. נָטִיל חַד לְהַאי סִטְרָא וְחַד לְהַאי סִטְרָא, אִשְׁתְּלִים שְׁמָא קַדִּישָׁא וְאִתְעֲבִיד אֱלֹהִים גַּם כֵּן שְׁמָא דְּאַבְרָהָם. כַּד אִשְׁתְּלִים דָּא אִשְׁתְּלִים דָּא. וְיֵשׁ אוֹמְרִים דְּנָטַל קוּדְשָׁא בְּרִיךְ הוּא מִי וְשָׁדֵי בְּאֵלֶּה וְאִתְעֲבִיד אֱלהִים. וְנָטַל קוּדְשָׁא בְּרִיךְ הוּא מַה וְשָׁדֵי בְּאֵבֶר וְאִתְעֲבִיד אַבְרָהָ"ם. (ומלת מ"י רומז לחמשים שערי בינה ואית בה יו"ד אות קדמאה דשמא קדישא. ומלת מ"ה רומז למנינא דשמא קדישא, ואית ביה אות תניינא דשמא קדישא יהוה. כמא דאת אמר, (תהילים קמ״ד:ט״ו) אשרי העם שככה לו וגו' (איוב כ״ו:ז׳) תולה ארץ על בלי מ"ה. וכדין אתקיימו תרין עלמין. ביו"ד עלמא דאתי, ובה"א עלמא דא. כלומר במ"י ברא עולם הבא ובמ"ה ברא עולם הזה. ודין הוא רמז עילא ותתא). וּכְדֵין עָבִיד תּוֹלְדוֹת וְנָפַק שְׁמָא שְׁלִים מַה דְּלָא הֲוָה קֳדָם דְּנָא, הֲדָא הוּא דִכְתִיב אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, כֻּלְהוּ הֲווּ תַּלְיָין עַד דְּאִתְבְּרֵי שְׁמֵיהּ דְּאַבְרָהָם. כֵּיוָן דְּאִשְׁתְּלִים שְׁמָא דָא דְּאַבְרָהָם, שְׁמָא קַדִּישָׁא אִשְׁתְּלִים. הֲדָא הוּא דִכְתִיב בְּיוֹם עֲשׂוֹת יְיָ אֱלֹהִים אֶרֶץ וְשָׁמָיִם. When we take now the Mim of both MI and MaH and join each to each we have complete the sacred name AeLoHiM and also the name ABRaHaM. According to another view, the Holy One, blessed be He, took MI and joined it to AiLeH, so that there was shaped AeLoHiM; similarly He took MaH and joined it to AiBeR and there was shaped ABRaHaM. And thus He made the world unfold itself, and made the name complete, as it had not been hitherto. This is meant by the verse “These are the generations (i.e. unfoldings) of the heaven and of the earth BeHiBaReaM (when they were created)”. That is, the whole creation was in suspense until the name of ABRaHaM was created, and as soon as the name of Abraham was completed the Sacred Name was completed along with it, as it says further, “in the day that the Lord God made earth and heaven”.’
Chapter 10
Chapter 10 somebodyIntroduction 10:56-60 (Chapter 10) (Introduction) (Zohar)
Introduction 10:56-60 (Chapter 10) (Introduction) (Zohar) somebodyאִשְׁתַּטַּח רִבִּי חִיָּיא בְּאַרְעָא וּנְשַׁק לְעַפְרָא, וּבְכָה וְאָמַר עַפְרָא עַפְרָא כַּמָּה אַתְּ קְשֵׁי קְדַל, כַּמָּה אַתְּ בַּחֲצִיפוּ. דְּכָל מַחֲמַדֵּי עֵינָא יִתְבְּלוּן בָּךְ, כָּל עַמּוּדֵי נְהוֹרִין דְּעָלְמָא תֵּיכוּל וְתֵידוּק. כַּמָּה אַתְּ חֲצִיפָא, בּוֹצִינָא קַדִּישָׁא דְּהֲוָה נָהִיר עָלְמָא, שַׁלִּיטָא רַבְרְבָא מְמַנָּא דִּזְכוּתֵיהּ מְקַיֵּים עָלְמָא אִתְבְּלֵי בָּךְ. רִבִּי שִׁמְעוֹן נְהִירוּ דְּבוּצִינָא נְהִירוּ דְּעָלְמִין אַנְתְּ בָּלֵי בְּעַפְרָא וְאַנְתְּ קַיַּים וְנָהֵג עָלְמָא. אִשְׁתּוֹמֵם רִגְעָא חָדָא, וְאָמַר עַפְרָא עַפְרָא לָא תִתְגָּאֵי דְּלָא יִתְמַסְּרוּן בָּךְ עַמּוּדִין דְּעָלְמָא דְּהָא רִבִּי שִׁמְעוֹן לָא אִתְבְּלֵי בָּךְ. R. Hiya then prostrated himself on the earth, kissed the dust, and said weeping: ‘Dust, Dust, how stiffnecked art thou, how shameless art thou that all the delights of the eye perish within thee! All the beacons of light thou consumes and grindest into nothingness. Fie on thy shamelessness! That Sacred Lamp that illuminated the world, the mighty spiritual force by whose merits the world exists, is consumed by thee. Oh, R. Simeon, thou beacon of light, source of light to the world, how hast thou turned to dust, thou leader of the world whilst alive!’ After falling for a moment into a reverie, he continued, ‘O dust, dust! pride not thyself, for the pillars of the world will not be delivered into thy power, nor will R. Simeon perish within thee.’
קָם רִבִּי חִיָּיא וְהֲוָה בָּכֵי. אֲזַל וְרִבִּי יוֹסֵי עִמֵּיהּ. מֵהַהוּא יוֹמָא אִתְעַנֵּי אַרְבְּעִין יוֹמִין לְמֶחמֵי לְרִבִּי שִׁמְעוֹן. אָמְרוּ לֵיהּ לֵית אַנְתְּ רַשַּׁאי לְמֶחֱמֵי לֵיהּ. בְּכָה וְאִתְעַנִּי אַרְבְּעִין יוֹמִין אַחֲרִינִין. אַחֲזִיאוּ לֵיהּ בְּחֶזְוָוא לְרִבִּי שִׁמְעוֹן וְרִבִּי אֶלְעָזָר בְּרֵיהּ, דְּהֲווּ לָעָאן בְּמִלָּה דָא דְּאָמַר רִבִּי יוֹסֵי, וְהֲווּ כַּמָּה אַלְפִין צַיְיתִין לְמִלּוּלֵיהּ. R. Hiya then arose weeping and set out in company with R. Jose. He fasted from that day for forty days, in order that he might see R. Simeon. ‘Thou canst not see him’ was all the answer to his supplication. He then fasted another forty days, at the end of which he saw in a vision R. Simeon and his son R. Eleazar discussing the very subject which R. Jose had just explained to him, while thousands were looking on and listening.
אַדְהָכִי חֲמָא כַּמָּה גַדְפִין רַבְרְבִין עִלָּאִין וּסְלִיקוּ עֲלַייהוּ רִבִּי שִׁמְעוֹן וְרִבִּי אֶלְעָזָר בְּרֵיהּ וּסְלִיקוּ לִמְתִיבְתָּא דִרְקִיעָא, וְכָל אִלֵּין גַּדְפִין הֲווּ מְחַכָּאן לְהוּ. חֲמָא דְמִתְהַדְּרָן וּמִתְחַדְּשָׁן בְּזִיווֹן וּנְהִירוּ יַתִּיר מִנְהוֹרָא דְזִיוָא דְשִׁמְשָׁא. Meanwhile, there appeared a host of huge winged celestial beings upon whose wings R. Simeon and his son R. Eleazar were borne aloft into the heavenly Academy, whilst those beings remained at the threshold, awaiting them. Their splendour was constantly renewed, and they radiated a light exceeding that of the sun.
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר יִיִעוּל רִבִּי חִיָּיא וְלֶיחמֵי בְּכְּמָה דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְחַדְתָּא אַנְפֵּי צַדִּיקַיָּיא לְזִמְנָא דְּאֲתֵי. זַכָּאָה אִיהוּ מַאן דְּעָאל הָכָא בְּלָא כִסּוּפָא, וְזַכָּאָה מַאן דְּקָאִים בְּהַהוּא עָלְמָא כְּעַמּוּדָא תַּקִּיף בְּכֹלָא. וְחֲמָא דְּהֲוָה עָאל, וְהֲוָה קָם רִבִּי אֶלְעָזָר וּשְׁאָר עַמּוּדִין דְּיָתְבִין תַּמָּן. וְהוּא הֲוָה כְּסִיף וְאַשְׁמִיט גַרְמֵיהּ וְעָאל וְיָתִיב לְרַגְלוֹי דְרִבִּי שִׁמְעוֹן. R. Simeon then opened his mouth and said, ‘Let R. Hiya enter and behold what the Holy One, blessed be He, has prepared for the rejoicing of the righteous in the world to come. Happy is he who enters here without misgiving, and happy is he who is established as a strong pillar in the world to come.’ On entering he (R. Hiya) noticed that R. Eleazar and the other great scholars that were sitting near him stood up. He drew back in some embarrassment, and sat down at the feet of R. Simeon.
קָלָא נָפַק וְאָמַר מָאִיךְ עֵינָךְ. לָא תִזְקוֹף רֵישָׁךְ, וְלָא תִסְתַּכַּל. מָאִיךְ עֵינוֹי וְחֲמָא נְהוֹרָא דְּהֲוָה נָהִיר לְמֵרָחוֹק. קָלָא אַהֲדַר כְּמִלְקַדְּמִין וְאָמַר עִלָּאִין טְמִירִין סְתִימִין פְּקִיחֵי עֵינָא אִנּוּן דִּמְשָׁטְטִין בְּכָל עָלְמָא אִסְתְּכָּלוּ וְחֲמוּ. תַּתָּאִין (נ"א תנאין) דְּמִיכִין סְתִימִין בְּחוֹרֵיכוֹן אִתְעָרוּ. A voice thereupon went forth, saying, ‘Lower thine eyes, raise not thy head and do not look.’ He lowered his eyes and discerned a light shining afar. The voice went forth again, saying ‘O, ye unseen celestials, ye open-eyed who sweep to and fro throughout the world, behold and see! O, ye terrestrial beings who are sunk deep in slumber, awake!
מָאן מִנְכוֹן דִּי חֲשׁוֹכָא מְהַפְּכָן לִנְהוֹרָא וְטָעֲמִין מְרִירָא לְמִתְקָא עַד לָא יֵיתוֹן הָכָא. מָאן מִנְּכוֹן דִּמְחַכָּאן בְּכָל יוֹמָא לִנְהוֹרָא דְנָהִיר בְּשַׁעֲתָא דְמַלְכָּא פָּקִיד (ויקהל קצ"ו ע"א) לְאַיַּלְתָּא וְאִתְיַיקַר וְאִתְקְרֵי מַלְכָּא מִכָּל מַלְכִין דְּעָלְמָא. מָאן דְּלָא מְצַפֶּה דָא בְּכָל יוֹמָא בְּהַהוּא עָלְמָא, לֵית לֵיהּ חוּלָקָא הָכָא. Who among you laboured to turn darkness into light and bitter into sweet before you entered here? Who among you awaited every day the light that shall break forth what time the King shall visit his beloved gazelle, when He will be glorified and called King by all the kings of the world? He who did not thus wait every day in the world below will have no share here.’
אַדְּהָכִי חֲמָא כַּמָּה מִן חַבְרַיָיא סַחֲרָנֵיהּ כָּל אִנּוּן עַמּוּדִין דְּקַיָּימִין. וְחֲמָא דִסְלִיקוּ לוֹן לִמְתִיבְתָּא דִרְקִיעָא. אִלֵּין סַלְקִין וְאִלֵּין נָחֲתִין, וְעֵילָא דְּכוּלְהוּ חֲמָא מָארֵי דְגַדְפֵי דְּהֲוָה אָתֵי Meanwhile he beheld a number of his colleagues gather round, even all the mighty pillars of wisdom, and he saw them ascend to the heavenly Academy, while others in turn descended. At the head of them all he saw the chief of the winged angels, who approached him and solemnly declared
וְהוּא אוֹמֵי אוֹמָאָה דְּשָׁמַע מֵאֲחוֹרֵי פַּרְגּוֹדָא דְּמַלְכָּא מַפְקַד בְּכָל יוֹמָא וּדְכִיר לְאַיַּלְתָּא דִי שְׁכִיבַת לְעַפְרָא, וּבְעַט בְּעִיטִין בְּהַהוּא שַׁעֲתָא בִּתְלַת (שמות מ"ב) מְאָה וְתִשְׁעִין רְקִיעִין, וְכֻלְהוּ מְרַתְּתִין וְזָעִין קַמֵּיהּ. וְאוֹרִיד דִּמְעִין עַל דָּא, וְנָפְלֵי אִנּוּן דִּמְעִין רְתִיחִין כְּאֶשָׁא לְגוֹ יַמָּא רַבָּא, וּמְאִנּוּן דִּמְעִין קָאִים הַהוּא מְמַנָּא דְיַמָּא וְאִתְקְיַּים וְקָדִישׁ שְׁמֵיהּ דְּמַלְכָּא קַדִּישָׁא וְקָבִּיל עֲלֵיהּ לְמִבְלַע כָּל מֵימוֹי דִּבְרֵאשִׁית וְיִכְנוֹשׁ לְהוּ לְגַוֵּיהּ בְּשַׁעְתָּא דְיִתְכַּנְשׁוּן כָּל עַמְמַיָּא עַל עַמָּא קַדִּישָׁא, וִינַגְבוֹן מַיָּא, וְיַעַבְרוּן בִּנְגִיבוּ. that he had heard ‘from behind the curtain’ that the King visits each day and remembers his gazelle which is trodden in the dust, and that at the moment He does so He strikes the three hundred and ninety heavens so they all quake and tremble before Him: for her fate He sheds tears hot as burning fire, which fall into the great sea. From these tears arises and is sustained the presiding genius of the sea, who sanctifies the name of the Holy King, and who has pledged himself to swallow up all the waters of the creation and to gather them all within himself on that day when all the nations shall assemble against the holy people, so that they shall be able to pass on dry land.
אַדְהָכִי שָׁמַע קָלָא דְּאָמַר פַּנּוּן אֲתַר, פַּנּוּן אֲתַר דְּהָא מַלְכָּא מְשִׁיחָא אָתֵי לִמְתִיבְתָּא דְרִבִּי שִׁמְעוֹן בְּגִין דְּכָל צַדִּיקַיָּיא דְּתַמָּן רֵישֵׁי מְתִיבְתָּא וְאִנּוּן מְתִיבְתֵּי דְתַמָּן רְשִׁימִין אִנּוּן. וְכָל אִנּוּן חַבְרִין דִּי בְּכָל מְתִיבְתָּא סַלְקֵי (סלקין) מִמְּתִיבְתָּא דְּהָכָא לִמְתִיבְתָּא דִרְקִיעָא. וּמָשִׁיחַ אָתֵי בְּכָל אִנּוּן מְתִיבְתֵּי וְחָתִים אוֹרַיְיתָא מִפּוּמַיְיהוּ דְרַבָּנָן. וּבְהַהִיא שַׁעֲתָא אָתֵי מָשִׁיחַ מִתְעַטֵּר מִן (נ"א רישי) רֵיחֵי מְתִיבְתֵּי בְּעִטְרִין עִלָּאִין. Anon he heard a voice proclaiming, ‘Make room, make room, for King Messiah is coming to the Academy of R. Simeon.’ For all the righteous there have been heads of Academies on earth, and have become disciples of the heavenly Academy, and the Messiah visits all these Academies and puts his seal on all the expositions that issue from the mouths of the teachers. The Messiah then entered wearing heavenly diadems, with which he had been crowned by the heads of the Academy.
בְּהַהוּא שַׁעֲתָא קָמוּ כָּל אִנּוּן חַבְרַיָיא וְקָם רִבִּי שִׁמְעוֹן וְהֲוָה סָלִיק נְהוֹרֵיהּ עַד רוּם רָקִיעַ, אָמַר לֵיהּ רִבִּי זַכָּאָה אַנְתְּ דְּאוֹרַיְיתָךְ סָלְקָא בִּתְלַת מְאָה וְשִׁבְעִין נְהוֹרִין, וְכָל נְהוֹרָא וּנְהוֹרָא אִתְפַּרְשַׁת לְשִׁית מְאָה וּתְלֵיסַר טַעֲמִין סָלְקִין וְאִסְתַחְיָין בְּנַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא. וְקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ חָתִים אוֹרַיְיתָא מִמְּתִיבְתָּךְ וּמִמְתִיבְתָּא דְּחִזְקִיָּה מֶלֶךְ יְהוּדָה וּמִגּוֹ מְתִיבְתָּא דְּאֲחִיָּה הַשִּׁילוֹנִי. All the colleagues stood up, along with R. Simeon, from whom a light shot up to the empyrean. The Messiah said to him, ‘Happy art thou, for thy teaching mounts on high in the form of three hundred and seventy illuminations, and each illumination subdivides itself into six hundred and thirteen arguments, which go up and bathe themselves in streams of pure balsam. And the Holy One, blessed be He, Himself places His seal on the teaching of thy Academy and of the Academy of Hezekiah, King of Judah, and of the Academy of Ahijah of Shiloh.
וְאֲנָא לָא אָתֵינָא לְמִחְתַּם מִמְתִיבְתָּךְ, אֶלָא) מָארֵי דְגַדְפִין אָתֵי הָכָא, דְּהָא יְדַעְנָא דְלָא יֵיעוּל גּוֹ מְתִיבְתֵּי אַחְרִיתִּי אֶלָּא בִּמְתִיבְתָּךְ. בְּהַהִיא שַׁעֲתָא סָח לֵיהּ רִבִּי שִׁמְעוֹן הַהוּא אוֹמָאָה דְּאוֹמֵי מָארֵי דְגַדְּפִין. כְּדֵין אִזְדַּעְזַע מָשִׁיחַ וְאָרִים קָלֵיהּ וְאִזְדַּעְזְעוּ רְקִיעִין וְאִזְדַּעְזַע יַמָּא רַבָּא וְאִזְדַּעְזַע לִוְיָתָן וְחָשִׁיב עָלְמָא לְאִתְהַפְּכָא. אַדְהָכִי חָמָא לְרִבִּי חִיָּיא לְרַגְלוֹי דְרִבִּי שִׁמְעוֹן. אָמַר מָאן יָהִיב הָכָא בַּר נָשׁ לָבִישׁ מַדָּא דְהַהוּא עָלְמָא. אָמַר (ליה) רִבִּי שִׁמְעוֹן דָּא אִיהוּ רִבִּי חִיָּיא נְהִירוּ דְבוּצִינָא דְאוֹרַיְיתָא. אָמַר לֵיהּ יִתְכַּנֵּשׁ הוּא וּבְנוֹי וְלֶיהֱווֹן מִמְתִיבְתָּא דִילָךְ. אָמַר רִבִּי שִׁמְעוֹן זִמְנָא יִתְיְיהִיב לֵיהּ. I come not to set my seal in thy Academy, since it is the chief of the winged angels who comes here; for I know that he does not visit any but thy Academy.’ After that R. Simeon told him what the chief of the winged angels had so solemnly declared. Thereupon the Messiah fell a-quaking, and he cried aloud, and the heavens quivered, and the great sea quaked and the Leviathan trembled, and the world was shaken to its foundations. His eye then fell upon R. Hiya, who was sitting at the feet of R. Simeon. ‘Who has brought here this man,’ he asked, ‘who still wears the raiment of the other world?’ R. Simeon answered, ‘This is the great R. Hiya, the shining lamp of the Torah.’ ‘Let him then,’ said the Messiah, ‘be gathered in, together with his sons, and let them become members of the Academy.’ R. Simeon said, ‘Let a time of grace be granted to him.’
יָהֲבוּ לֵיהּ זִמְנָא וְנָפַק מִתַּמָּן מִזְדַּעְזַע וְזָלְגָן עֵינוֹי דִמְעִין. אִזְדַּעְזַע רִבִּי חִיָּיא וּבְכָה וְאָמַר זַכָּאָה חוּלַקְהוֹן דְּצַדִּיקַיָיא בְּהַהוּא עָלְמָא, וְזַכָּאָה חוּלָקֵיהּ דְּבַר יוֹחָאי דְּזָכָה לְכָךְ. עֲלֵיהּ כְּתִיב, (משלי ח׳:כ״א) לְהַנְחִיל אוֹהֲבַי יֵשׁ וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא. A time of grace was then granted to him, and he went forth from thence trembling, with tears running from his eyes, saying as he wept, ‘Happy is the portion of the righteous in that world and happy is the portion of the son of Yohai who has merited such glory. It is concerning such as he that it is written, “That I may cause those who love me to inherit a lasting possession; and their treasures will I fill” (Prov. 8, 21.)’
Chapter 11
Chapter 11 somebodyIntroduction 11 (Chapter 11) (Introduction) (Zohar)
Introduction 11 (Chapter 11) (Introduction) (Zohar) somebodyבְּרֵאשִׁית רִבִּי שִׁמְעוֹן פָּתַח (ישעיהו נ״א:ט״ז) וָאָשִׂים דְּבָרַי בְּפִיךָ. כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא צַיִּית לְקָלְהוֹן דְּאִנּוּן דְּמִתְעַסְּקֵי בְּאוֹרַיְיתָא, וּבְכָל מִלָּה דְאִתְחַדָּשׁ בְּאוֹרַיְיתָא עַל יְדָא דְהַהוּא דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, עָבִיד רְקִיעָא חָדָא. IN THE BEGINNING. R. Simeon opened his discourse with the text: And I put my words in thy mouth (Is. 51, 16). He said: ‘How greatly is it incumbent on a man to study the Torah day and night! For the Holy One, blessed be He, is attentive to the voice of those who occupy themselves with the Torah, and through each fresh discovery made by them in the Torah a new heaven is created.
תְּנַן בְּהַהִיא שַׁעֲתָא דְּמִלָּה דְּאוֹרַיְיתָא אִתְחַדְּשַׁת מִפּוּמֵיהּ דְּבַר נָשׁ, הַהִיא מִלָּה סַלְקָא וְאִתְעַתְּדַת קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא. וְקוּדְשָׁא בְּרִיךְ הוּא נָטִיל לְהַהִיא מִלָּה וְנָשִׁיק לָהּ וְעַטַּר לָהּ בְּשִׁבְעִין עִטְרִין גְּלִיפִין וּמְחַקְּקָן. וּמִלָּה דְּחָכְמְתָא דְּאִתְחַדְּשָׁא, סַלְקָא וְיַתְבָא עַל רֵישָׁא דְּצַדִּיק חַי עַלְמִין. וְטָסָא מִתַּמָּן וְשָׁטָא בְּשִׁבְעִין אֶלֶף עַלְמִין וּסְלִיקַת לְגַבֵּי עַתִּיק יוֹמִין. וְכָל מִלִּין דְּעַתִּיק יוֹמִין מִלִּין דְּחָכְמְתָא אִנּוּן בְּרָזִין סְתִימִין עִלָּאִין. Our teachers have told us that at the moment when a man expounds something new in the Torah, his utterance ascends before the Holy One, blessed be He, and He takes it up and kisses it and crowns it with seventy crowns of graven and inscribed letters. When a new idea is formulated in the field of the esoteric wisdom, it ascends and rests on the head of the “Zaddik, the life of the universe”, and then it flies off and traverses seventy thousand worlds until it ascends to the “Ancient of Days”. And inasmuch as all the words of the “Ancient of Days” are words of wisdom comprising sublime and hidden mysteries,
וְהַהִיא מִלָּה סְתִימָא דְחָכְמְתָא דְּאִתְחַדְּשַׁת הָכָא כַּד סַלְקָא אִתְחַבְּרַת בְּאִנּוּן מִלִּין (דרזין) דְּעַתִּיק יוֹמִין וְסַלְקָא וְנַחְתָא בַּהֲדַיְיהוּ וְעָאלַת בְּתַמְנֵיסַר עָלְמִין גְּנִיזִין (ישעיהו ס״ד:ג׳) דְּעַיִן לא רָאֲתָה אֱלהִים זוּלָתֶךָ. נַפְקֵי מִתַּמָּן וְשָׁטָאן וְאַתְיָין מְלֵיאָן וּשְׁלֵמִין וְאִתְעַתָּדוּ קַמֵּי עַתִּיק יוֹמִין. בְּהַהִיא שַׁעֲתָא אָרַח עַתִּיק יוֹמִין בְּהַאי מִלָּה וְנִיחָא קַמֵּיהּ מִכֹּלָא. נָטִיל לְהַהִיא מִלָּה וְאַעְטַר לָהּ (שמות י"ד) בִּתְלַת מְאָה וְשִׁבְעִין אֶלֶף עִטְרִין. הַהִיא מִלָּה טָסַת וְסַלְקָא וְנַחְתָא וְאִתְעֲבִידָא רְקִיעָא חָדָא. that hidden word of wisdom that was discovered here when it ascends is joined to the words of the “Ancient of Days”, and becomes an integral part of them, and enters into the eighteen mystical worlds, concerning which we read “No eye hath seen beside thee, O God” (Ibid. 64, 3). From thence they issue and fly to and fro, until finally arriving, perfected and completed, before the “Ancient of Days”. At that moment the “Ancient of Days” savours that word of wisdom, and finds satisfaction therein above all else. He takes that word and crowns it with three hundred and seventy thousand crowns, and it flies up and down until it is made into a sky.
וְכֵן כָּל מִלָּה וּמִלָּה דְּחָכְמְתָא (ס"א אתעבדין) (ס"א רקיעין) קַיָּימִין בְּקִיּוּמָא שְׁלִים קַמֵּי עַתִּיק יוֹמִין. וְהוּא קָרֵי לוֹן שָׁמַיִם חֲדָשִׁים, שָׁמַיִם מְחוּדָשִׁים, סְתִימִין דְּרָזִין דְּחָכְמְתָא עִלָּאָה. וְכָל אִנּוּן שְׁאָר מִלִּין דְּאוֹרַיְיתָא דְּמִתְחַדְּשִׁין קַיָּימִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְסָלְקִין וְאִתְעֲבִידוּ אַרְצוֹת הַחַיִּים. וְנַחְתִין וּמִתְעַטְּרִין לְגַבֵּי אֶרֶץ חַד, וְאִתְחַדַּשׁ וְאִתְעֲבִיד כֹּלָא אֶרֶץ חֲדָשָׁה מֵהַהִיא מִלָּה דְּאִתְחַדַּשׁ בְּאוֹרַיְיתָא. And so each word of wisdom is made into a sky which presents itself fully formed before the “Ancient of Days”, who calls them “new heavens”, that is, heavens created out of the mystic ideas of the sublime wisdom. As for the other new expositions of the Torah, they present themselves before the Holy One, blessed be He, and ascend and become “earths of the living”, then they descend and become absorbed into one earth, whereby a new earth emerges through that new discovery in the Torah.
וְעַל דָּא כְּתִיב, (ישעיהו ס״ו:כ״ב) כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עוֹשֶׂה עוֹמְדִים לְפָנַי וְגו'. עָשִׂיתִי לָא כְּתִיב אֶלָּא עוֹשֶׂה, דְּעֲבִיד תָּדִיר מֵאִנּוּן חִדּוּשִׁין וְרָזִין דְּאוֹרַיְיתָא. וְעַל דָּא כְּתִיב, (ישעיהו נ״א:ט״ז) וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ. הַשָּׁמַיִם לָא כְּתִיב אֶלָּא שָׁמָיִם. This is implied in the verse, “For as the new heavens and the new earth, which I am making, rise up before me, etc.” (Ibid. 66, 22). It is not written “I have made”, but “I am making”, signifying continual creation out of the new ideas discovered in the Torah. Further, it is written, “And I have placed my words in thy mouth, and with the shadow of my hand have I covered thee, to plant a heaven and to lay the foundations of an earth” (Ibid. 51, 16). It does not say “the heaven”, but “a heaven”.
אָמַר רִבִּי אֶלְעָזָר מַהוּ וּבְצֵל יָדִי כִּסִּיתִיךָ. אָמַר לֵיהּ בְּשַׁעֲתָא דְאִתְמָסַר אוֹרַיְיתָא לְמשֶׁה, אָתוּ כַּמָּה רִבּוֹא דְּמַלְאֲכֵי עִלָּאִין לְאוֹקְדָא לֵיהּ בְּשַׁלְהוֹבָא דְפוּמְהוֹן, עַד דְּחֲפָא עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא. וְהַשְׁתָּא דְהַאי מִלָּה סָלְקָא וְאִתְעַטְּרַת וְקָיְימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, אִיהוּ חָפֵי עַל הַהִיא מִלָּה וְכַסֵּי עַל הַהוּא בַּר נָשׁ דְּלָא יִשְׁתְּמוֹדַע לְגַבַּיְיהוּ אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא. וְלָא יְקַנְּאוּן לְגַבֵּיהּ עַד דְּאִתְעֲבִיד מֵהַהִיא מִלָּה שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה הֲדָא הוּא דִכְתִיב וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטוֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ. מִכָּאן דְּכָל מִלָּה דְסָתִים מֵעֵינָא סָלְקָא לְתוֹעַלְתָּא עִלָּאָה הֲדָא הוּא דִכְתִיב, (ישעיהו נ״א:ט״ז) וּבְצֵל יָדִי כִּסִּיתִיךָ. וְאַמַּאי אִתְחֲפֵי וְאִתְכַּסֵּי מֵעֵינָא, בְּגִין לְתוֹעַלְתָּא עִלָּאָה. הֲדָא הוּא דִכְתִיב לִנְטוֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ כְּמָה דְּאִתְּמָר. Said R. Eleazar: ‘What signifies “with the shadow of my hand have I covered thee”? ‘He replied: ‘When the Torah was delivered to Moses, there appeared myriads of heavenly angels ready to consume him with their fiery breath, but the Holy One, blessed be He, sheltered him. Similarly now when the new word ascends and is crowned and presents itself before the Holy One, blessed be He, He covers and protects that word, and also shelters the author of that word, so that the angels should not become aware of him and so be filled with jealousy, until that word is transformed into a new heaven and a new earth. That is the meaning of the passage “and with the shadow of my hand have I covered thee, to plant a heaven and to lay the foundations of an earth”. From this we learn that each word of which the purpose is not obvious contains some lesson of special value, as it is written: “And with the shadow of my hand have I covered thee.” Why is it covered and hidden from our view? For an ulterior purpose, to wit, “to plant a heaven and to lay the foundation of an earth”, as already explained.
וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה. וְלֵאמֹר לְאִנּוּן תַּרְעִין וּמִלִּין דִּמְצוּיָינִין אִלֵּין עַל אִלֵּין עַמִּי אָתָּה. אַל תִּקְרֵי (בתיקון יח דף לה ב) עַמִּי אָתָּה, אֶלָּא עִמִּי אָתָּה לְמֶהוֵי שׁוּתָּפָא עִמִּי, מָה אֲנָא בְּמִלּוּלָא דִילִי עֲבָדִית שָׁמַיִם וָאָרֶץ כְּמָא דְאַתְּ אָמֵר, (תהילים ל״ג:ו׳) בִּדְבַר יְיָ שָׁמַיִם נַעַשִׂוּ, אוּף הָכִי אַתְּ. זַכָּאִין אִנּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא. וְאִי תֵימָא דְּמִלָּה דְכָל בַּר נָשׁ דְּלָא יָדַע עָבִיד דָּא. The verse continues: “And to say to Zion thou art ‘Ami, my people” (Ibid.). This means, to say to those gates of study and those words of Zion (distinction) “thou art ‘Ami”. The word ‘Ami (my people) may be read ‘Imi (with me), meaning “to be a collaborator with Me”; for just as I made heaven and earth by a word, as it says: “By the word of the Lord the heavens were made” (Ps. 33, 6), So dost thou. Happy are those who devote themselves to the study of the Torah! You should not think, however, that all this applies even to one who is no true scholar.
תָּא חֲזֵי, הַהוּא דְּלָאו אָרְחֵיהּ (יתרו פ"ז א) בְּרָזִין דְּאוֹרַיְיתָא וְחִדֵּשׁ מִלִּין דְּלָא יְדַע עַל בּוּרְיֵיהוֹן כְּדְקָא יְאוּת, הַהִיא מִלָּה סַלְקָא וְנָפִיק לְגַבֵּי הַהִיא מִלָה (משלי ט״ז:כ״ח) אִישׁ תַּהְפּוּכוֹת לְשׁוֹן שָׁקֶר, מִגּוֹ נוּקְבָא דִתְהוֹמָא רַבָּא וְדָלִיג חֲמֵשׁ מְאָה פַּרְסֵי לְקַבְּלָא לְהַהִיא מִלָּה וְנָטִיל לָהּ וְאָזִיל בְּהַהִיא מִלָּה לְגוֹ נוּקְבֵיהּ וְעָבִיד בָּהּ רְקִיעָא דְשָׁוְא דְּאִקְרֵי תֹּהוּ. Not so. When one who is a stranger to the mysteries of the Torah makes pseudo-discoveries based on an incomplete understanding, that “word” rises, and is met by the perverse One, the Demon of the false tongue, who emerges from the cavern of the great abyss and makes a leap of five hundred parasangs to receive that word. He takes it and returns with it to his cavern, and shapes it into a spurious heaven which is called Tohu (chaos).
וְטָס בְּהַהוּא רְקִיעָא הַהוּא אִישׁ תַּהְפּוּכוֹת שִׁיתָּא אַלְפֵי פַּרְסֵי בְּזִמְנָא חָדָא. כֵּיוָן דְּהַאי רְקִיעָא דְשָׁוְא קָאִים נָפְקַת מִיָּד (פקודי ער"ה) אֵשֶׁת זְנוּנִים וְאַתְקִיף בְּהַהוּא רְקִיעָא דְשָׁוְא (נ"א היא) (נ"א ואיש תהפוכות) וְאִשְׁתַּתְּפַת בֵּיהּ וּמִתַּמָּן נָפְקַת וְקָטְלַת כַּמָּה אֲלָפִין וְרִבְוָון, בְּגִין דְּכַד קָיְימַת בְּהַהוּא רְקִיעָא אִית לָהּ רְשׁוּ וִיכָלְתָּא לְמֶהֱוֵי טָס כָּל עָלְמָא בְּרִגְעָא חֲדָא. That Demon then traverses in one swoop the whole of that heaven, a space of six thousand parasangs. As soon as that heaven is formed, the Harlot emerges, and lodges herself in it, and joins forces with it, and issuing from thence she slays thousands and tens of thousands. For as long as she is lodged in that heaven she has authority and power to swoop through the world in the twinkling of an eye.
וְעַל דָּא כְּתִיב, (ישעיהו ה׳:י״ח) הוֹי מוֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשְּׁוָא. הֶעָוֹן דָּא דְכוּרָא. וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה. מַאן חַטָּאָה, דָּא נוּקְבָא דְאִקְרֵי חַטָּאָה. אִיהוּ מָשִׁיךְ הַהוּא דְאִקְרֵי עָוֹן בְּאִנּוּן חַבְלֵי הַשָּׁוְא. וּלְבָתַר כַּעֲבוֹת הָעֲגָלָה חַטָּאָה, לְהַהִיא נוּקְבָא דְאִקְרֵי חַטָּאָה, דְּתַמָּן אִתְתַּקְפַת לְמֶהוֵי טָס לְקַטְלָא בְּנֵי נָשָׁא. וְעַל דָּא (משלי ז׳:כ״ו) כִּי רַבִּים חֲלָלִים הִפִּילָה, מַאן הִפִּילָה, דָּא הַהִיא חַטָּאָה דְּקָטְלִית בְּנֵי נְשָׁא. מָאן גָּרִים דָּא, תַּלְמִיד חָכָם דְּלָא מָטֵי לְהוֹרָאָה וּמוֹרֶה, רַחֲמָנָא לִשֵּׁזְבָן. This is implied in the words, “Woe unto them that draw iniquity with cords of vanity” (Is. 5, 18). The word for “iniquity”, ‘Avon, being of the masculine gender, designates the Demon. In the next part of the verse, “and sin, as it were, with a cart rope”, the word for “sin”, hattaah, being of the feminine gender, signifies the female, the Harlot who rushes to execute slaughter on the sons of men. Concerning her we also read, “For she hath caused to fall many deadly wounded” (Prov. 7, 26), namely, that hattaah (sin) who slays the sons of men. And the ultimate cause is the unripe scholar who is not qualified to teach and yet does so. May God save us from him!’
אָמַר רִבִּי שִׁמְעוֹן לְחַבְרַיָא בְּמָטוּתָא מִנַּיְיכוֹ דְּלָא תַפְקוּן מִפּוּמַיְיכוּ מִלָּה דְאוֹרַיְיתָא דְלָא (יתרו פ"ז א') יְדַעְתּוּן וְלָא שְׁמַעְתּוּן מֵאִילָנָא רַבְרְבָא כְּדְקָא יְאוּת, בְּגִין דְּלָא תֶהווֹן גָּרְמִין לְהַהוּא חַטָּאָה לְקַטְלָא אֻכְלוֹסִין דְּבַּר נָשׁ לְמַגָּנָא. פָּתְחוּ כֻּלְהוֹן וְאָמְרוּ רַחֲמָנָא לִשֵּׁזְבָן, רַחֲמָנָא לִשֵּׁזְבָן. Said R. Simeon to the colleagues: ‘I beseech you not to let fall from your mouth any word of the Torah of which you are not certain and which you have not learnt correctly from a “great tree”, so that you may not be the cause of that Harlot slaying multitudes of the sons of men.’ They answered in unison, ‘God forbid, God forbid!’
תָּא חֲזֵי, בְּאוֹרַיְיתָא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, וְהָא אוּקְמוּהָ דִּכְתִיב, (משלי ח׳:ל׳) וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וְאִיהוּ אִסְתַּכַּל בָּהּ זִמְנָא וּתְרֵין וּתְלָתָא וְאַרְבַּע זִמְנִין, וּלְבָתַר אָמַר לוֹן, וּלְבָתַר עָבִיד בָּהּ עֲבִידְתָּא. לְאוּלְפָא לִבְנֵי נָשָׁא דְּלָא יִיִתוֹן לְמִטְעֵי בָּהּ. כְּמָא דְאַתְּ אָמֵר, (איוב כ״ח:כ״ז-כ״ח) אָז רָאָהּ וַיְסַפְּרָהּ הכִינָהּ וְגַם חֲקָרָהּ וַיֹּאמֶר לָאָדָם. R. Simeon proceeded: ‘See now, it was by means of the Torah that the Holy One created the world. That has already been derived from the verse, “Then I was near him as an artisan, and I was daily all his delight” (Prov. 8, 30). He looked at the Torah once, twice, thrice, and a fourth time. He uttered the words composing her and then operated through her. That is a lesson for men, how to study the Torah properly. This lesson is indicated by the verse, “Then did he see, and declare it; he established it, yea, and searched it out.” (Job. 28, 27).
וְלָקֳבֵיל אַרְבַּע זִמְנִין אִנּוּן דִּכְתִיב, אָז רָאָהּ, וַיְסַפְּרָהּ, הכִינָהּ, וְגַם חֲקָרָהּ, בָּרָא קוּדְשָׁא בְּרִיךְ הוּא מַה דְּבָרָא. וְעַד לָא אַפִּיק עֲבִידְתֵּיהּ, אָעִיל אַרְבַּע תֵּבִין בְּקַדְמִיתָא דִּכְתִיב בְּ'רֵאשִׁית בָּ'רָא אֱ'לֹהִים אֶ'ת, הָא אַרְבַּע. וּלְבָתַר הַשָּׁמַיִם. אִנּוּן לָקֳבֵיל אַרְבַּע זִמְנִין דְּאִסְתַּכַּל קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְתָא עַד לָא יָפִּיק עֲבִידְתֵּיהּ לְאוּמְנוּתֵיהּ. Seeing, declaring, establishing and searching out correspond to these four operations which the Holy One, blessed be He, went through before entering on the work of creation. Hence the account of the creation commences with the four words Bereshith Bara Aelohim Aith (“In-the-beginning created God the”), before mentioning “the heavens”, thus signifying the four times which the Holy One, blessed be He, looked into the Torah before He performed His work.’
Chapter 12
Chapter 12 somebodyIntroduction 12 (Chapter 12) (Introduction) (Zohar)
Introduction 12 (Chapter 12) (Introduction) (Zohar) somebodyרִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי וְרִבִּי אַבָּא בַּהֲדֵיהּ, וְהֲוָה טָעִין חַד גַּבְרָא אֲבַּתְרַיְיהוּ. אָמַר רִבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן. R. Eleazar was journeying to visit his father-in-law, R. Jose, son of R. Simeon son of Lakunya. He was accompanied by R. Abba, and another man was leading their baggage-ass behind them. Said R. Abba, ‘Let us open a discourse on the Torah, the time and place being propitious.’
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר (ויקרא י״ט:ל׳) אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. תָּא חֲזֵי, בְּשִׁית יוֹמִין בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא. וְכָל יוֹמָא וְיוֹמָא גָלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ בְּהַהוּא יוֹמָא. אֵימָתַי גָּלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ. בְּיוֹמָא רְבִיעָאָה. בְּגִין דְּאִנּוּן תְּלַת יוֹמִין קַדְמָאִין כּוּלְהוּ הֲווּ סְתִימִין וְלָא אִתְגָּלוּ, כֵּיוָן דְּאֲתָא יוֹמָא רְבִיעָאָה אַפִּיק עֲבִידְתָּא וְחֵילָא דְּכוּלְהוּ. R. Eleazar then began thus: ‘It is written: Ye shall keep my Sabbaths (Lev. 19, 30). Consider this: the Holy One, blessed be He, created the world in six days and each day revealed a part of His work, and functioned through the energy imparted to it. But none of the work was actually disclosed nor the energy functioning until the fourth day. The first three days were undisclosed and imperceptible, but when the fourth day came the product and energy of all of them was brought out into the open.
דְּהָא אֶשָׁא וּמַיָא וְרוּחָא אַף עַל גַּב דְּאִנּוּן תְּלַת יְסוֹדִין עִלָּאִין, כֻּלְהוּ תַּלְיָין, וְלָא אִתְגְּלִי עֲבִידְתָּא דִלְהוֹן, עַד דְּאַרְעָא גָּלֵי לוֹן, כְּדֵין אִתְיְדַע אוּמְנוּתָא דְּכָל חַד מִנַּיְיהוּ. Fire, water, and air, as three primordial elements, were still in suspense, their activity not having become visible until the earth disclosed them and so made knowable the workmanship of each one of them.
וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא וּכְתִיב וַתּוֹצֵא הָאָרֶץ (דשא). אֶלָּא הַאי אַף עַל גַּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה וְאִתְכְּלִיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פִּירוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלִי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא עִלָּאָה. You may object that in the account of the third day it is written, “Let the earth put forth grass”, as well as “And the earth put forth”. The answer is that, though ascribed to the third day, this actually took place on the fourth day, and it was included in the account of the third day merely to indicate the unbroken continuity of the creation. From the fourth day onwards He disclosed His work and produced an artificer for the function of each one (for the fourth day is the symbol of the fourth leg of the celestial Throne).
וְכָל עֲבִידְתַּיְיהוּ דְּכֻלְהוּ בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין הֲווּ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא הֲדָא הוּא דִכְתִיב (בראשית ב׳:ב׳) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת, וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא. Furthermore, the activities of all the days, whether of the first or the second triad, were made dependent on the day of the Sabbath, as it is written, “And on the seventh day God finished.” This is the Sabbath, and this is the fourth foot of the celestial Throne.
וְאִי תֵימָא אִי הָכִי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ תְּרֵין. אֶלָּא שַׁבָּת (תרומה קל"ה ב) דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פִּירוּדָא. What, then, you may ask, is implied in “My Sabbaths ye shall observe”, which seems to point to two Sabbaths? The answer is that the plural form indicates the eve of Sabbath and the Sabbath itself, which merge into each other without a break.’
אָמַר (להו) הַהוּא טַיְיעָא דְּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אָמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא (עליה) מִלְּעֵילָא. אָמַר לֵיהּ אִי הָכִי עֲבֵידַת לְשַׁבָּת דְּלָאו אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא. אָמַר רִבִּי אַבָּא וְהָכִי הוּא (ישעיהו נ״ח:י״ג) וְקָרָאתָ לַשַּׁבָּת עוֹנְג לִקְדוֹשׁ יְיָ מְכוּבָּד, אִדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה' לְחוּד. אָמַר לֵיהּ אִי הָכִי מַאן קְדוֹשׁ ה'. אָמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אָמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד וּכְתִיב וְכִבַּדְתּוֹ. אָמַר רִבִּי אֶלְעָזָר לְרִבִּי אַבָּא אַנַח לְהַאי גַבְרָא דְּמִלָּה (חדתא) דְחָכְמְתָא אִית בֵּיהּ דְּאֲנַן לָא יְדַעְנָא בָהּ. אָמְרוּ לֵיהּ אֵימָא אַנְתְּ. At this point the driver who was following them interposed with the question: ‘What is meant by “And ye shall reverence my sanctuary” (Ibid.)? R. Abba replied: ‘This designates the sanctity of the Sabbath.’ ‘What then,’ he said, ‘is the sanctity of the Sabbath?’ ‘It is the sanctity which was conferred upon it from above.’ ‘If that is so’ (argued the stranger) ‘thou makest the Sabbath to possess no sanctity of its own but only such as rests on it from above.’ ‘It is indeed so’ (said R. Abba), ‘as it is written, “And call the Sabbath a delight, and the holy of the Lord honourable” (Is. 58, 13), where the “Sabbath” and the “holy of the Lord” are mentioned each separately.’ ‘What, then, is the “holy of the Lord”?’ ‘It is the holiness which descends from above to rest on it.’ ‘But’ (argued the stranger) ‘if the holiness emanating from on high is called “honourable”, evidently the Sabbath itself is not so called, and yet it is written, “And thou shalt honour it” (Ibid.).’ Said R. Eleazar to R. Abba, ‘Cease arguing with that man, for he seems to know some mystery of which we are ignorant.’ They then said to him: ‘Say what thou hast to say.’
פָּתַח וְאָמַר, (ויקרא יט) אֶת שַׁבְּתוֹתַי. אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא (ויקהל ר"ז א). וּבְגִין כָּךְ אַסְגֵי אֶת. שַׁבְּתוֹתַי (נ"א דא) שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה דְּאִנּוּן תְּרֵין כְּלִילָן כְּחֲדָא וּסְתִימִין כְּחֲדָא. He commenced thus: ‘It is written: ‘eth Shabthothai (“My sabbaths”) (Lev. 19, 30). The particle eth indicates that in the precept of the Sabbath is to be included the limit of the Sabbath walk, which is two thousand cubits in all directions.”My Sabbaths” is a reference to the higher Sabbath and the lower Sabbath, which are two joined together as one.
אִשְׁתָּאַר שַׁבָּת (יתרו צ"ב א' בר"מ) אָחֳרָא דְּלָא אִדְכַּר וְהֲוָה בְּכִסּוּפָא. אָמְרָה קַמֵּיהּ מָארֵי דְעָלְמָא מִיּוֹמָא דְּעַבְדַּת לִי שַׁבָּת אִתְקָרֵינָא וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אָמַר לָהּ בְּרַתִּי שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטֵּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וְאָמַר מִקְדָּשִׁי תִּירָאוּ. וְדָא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא דְּאִיהִי יִרְאָה, וְשַׁרְיָא בָהּ יִרְאָה. וּמָאן אִיהוּ. דְּקוּדְשָׁא בְּרִיךְ הוּא אַכְלִיל וְאָמַר אֲנִי ה'. וְאֲנָא שְׁמַעְנָא מֵאַבָּא דְּאָמַר הָכִי. וְדַיֵּיק אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת. שַׁבְּתוֹתַי דָּא עִגּוּלָא (רכ"ט א', תצוה ק"פ א', ויקהל ר"ה א) וְרִבּוּעַ דִּלְגוֹ, וְאִנּוּן תְּרֵין. וּלְקֳבֵיל אִנּוּן תְּרֵין אִית תְּרֵי קְדוּשָׁתֵי דְּאִית לָנוּ לְאַדְכָּרָא, חַד וַיְכֻלּוּ, וְחַד קָדוֹשׁ. וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וּבִקְדוּשָׁה (ובקידושא) דְּאֲנַן מְקַדְּשִׁין תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וְסָלִיק כֹּלָּא לְשִׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוּ. There was still one Sabbath left unmentioned. Feeling humiliated, she pleaded before the Creator, saying, “O Lord of the universe, since the time when Thou didst create me, I have been called merely ‘day of Sabbath’, but surely a day must have for companion a night.” Said the Lord to her, “O my daughter, thou art Sabbath, and Sabbath I will call thee. But I will confer on thee an even more glorious crown.” He then made proclamation, “And ye shall fear my sanctuary” (Ibid.). This is a reference to the Sabbath of the eve of Sabbath, which inspires fear, and upon which fear rests. And it is the Holy One, blessed be He, Himself who identified Himself with her, saying “I am the Lord” (Ibid.). I have further heard’ (continued the stranger) ‘the following exposition from my father. He stressed the particle eth as signifying the limit of the Sabbath walk. “My Sabbaths,” he said, denotes the circle and the square within1The circle, square, and point were used by the Cabbalists to symbolise the three highest Sefiroth. ., and corresponding to these two the sanctification recital consists of two parts, one the verses Genesis 2, 1-3, commencing Vaikhulu (and were completed) and the other the sanctification proper (Kiddush). Vaikhulu contains thirty-five words, and the Kiddush contains thirty five words, making together seventy, corresponding to the seventy names of the Holy One, blessed be He, by which the congregation of Israel is crowned.
וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא אִנּוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלִיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתָּיָּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא. On account of this circle and square, the Sabbaths here referred to come under the injunction of the word “keep” used in the second version of the Ten Commandments (Deut. 5, 12) as it is written here, “ye shall keep my Sabbaths”. For the other, the highest Sabbath does not come under the injunction of Shamor (keep), but is under that of Zakhor (remember), which is used in the first version of the Ten Commandments (Exod. 20, 8), since the Supreme King is hinted at in the word Zakhor (remember). For this reason He is called “the King with whom Peace dwells”, and His peace is within the injunction of zakhor (remember). And this is why there is no contention in the supernal realm,
בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא חַד יַעֲקֹ"ב וְחַד יוֹסֵ"ף. וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי (ישעיהו נ״ז:י״ט) שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. לָרָחוֹק דָּא יַעֲקֹב, וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כְּמָא דְאַתְּ אָמֵר, (ירמיהו ל״א:ג׳) מֵרָחוֹק יְיָ נִרְאָה לִי (שמות ב׳:ד׳) וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב כְּמָא דְאַתְּ אָמֵר, (דברים ל״ב:י״ז) חֲדָשִׁים מִקָּרוֹב בָּאוּ. מֵרָחוֹק דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ. because of the twofold peace here below, one for Jacob and one for Joseph, as it is written, “Peace, Peace, to him that is far off and to him that is near” (Is. 57, 19): “to him that is far of” refers to Jacob, “and to him that is near” refers to Joseph. “To him that is far” is parallel to “From afar the Lord appeared unto me” (Jer. 31, 3), as well as to “And his sister stood afar off’ (Exod. 2, 4); “and to him that is near” is parallel to “new gods who came up since a near time” (Deut. 32, 17). “From afar” signifies the supernal point which is situated in His palace,
וְעַל דָּא כְּתִיב תִּשְׁמוֹרוּ אִתְכְּלִיל בְּשָׁמוֹר. (ואתחנן ר"ס) וּמִקְדָּשִׁי תִּירָאוּ דָּא נְקוּדָה דְקַיְימָא בְּאֶמְצָעִיתָא דְּאִית לְדַחֲלָא מִנָּהּ יַתִּיר מִכֹּלָּא דְּעָנְשֵׁיהּ מִיתָה. וְהַיְינוּ דִכְתִיב, (שמות ל״א:י״ד) מְחַלֲּלֶיהָ מוֹת יוּמָת. מָאן מְחַלֲּלֶיהָ. מָאן דְּעָאל לְגוֹ חָלָל דְּעִגּוּלָא וְרִבּוּעָא לְאֲתַר דְּהַהוּא דִנְקוּדָה (נקודה) שַׁרְיָא (ביה) וּפָגִים בֵּיהּ מוֹת יוּמָת. וְעַל דָּא כְּתִיב תִּירָאוּ. וְהַהִיא נְקוּדָה אִקְרֵי אֲנִי, וְעֲלָהּ שַׁרְיָא הַהוּא דְּסָתִים עִלָּאָה דְּלָא אִתְגַּלְּיָא וְהַיְינוּ יְיָ וְכֹלָּא חַד. נָחֲתוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּנְשָׁקוּהוּ. אָמְרוּ וּמַה כָּל חָכְמְתָא דָא אִית תְּחוֹת יְדָךְ וְאַתְּ טָעִין אַבַּתְרִין. אָמְרוּ לֵיהּ מָאן אַנְתְּ. אָמַר לוֹן לָא תִשְׁאֲלוּן מָאן אֲנָא, אֶלָּא אֲנָא וְאַתּוּן נֵיזֵל וְנִתְעַסֵּק בְּאוֹרַיְיתָא וְכָל חַד יִיִמָא מִלִּין דְּחָכְמְתָא לְאַנְהָרָא אוֹרְחָא. and in regard to which it is said “ye shall keep”, thus bringing it under the injunction of shamor (keep). “And my sanctuary ye shall fear” refers to point which is situated in the centre and which is most to be feared, as the penalty of transgression is death, as it is written, “Everyone that profaneth it shall surely be put to death” (Ex. 31, 14); i.e. those who penetrate into the space of the circle-square, treading on the spot where the central point is situated and damaging it-these shall surely be put to death. Of this it is written, “Ye shall fear.” That point is called Ani (I) (Lev. 19, 30), and upon it rests the unknown, the Most High, the unrevealed One which is TETRAGRAMMATON (the Lord), both being one.’ R. Eleazar and R. Abba came up to the stranger and kissed him. They said: ‘With all this profound knowledge thou hast displayed, is it meet that thou shouldst journey behind us? Who art thou?’ they asked him. ‘Do not ask,’ he said, ‘but let us proceed on our way and together let us discourse on the Torah. Let each one say some word of wisdom to illumine our way.’
אָמְרוּ לֵיהּ מָאן יָהַב לָךְ לְמֵיזַל הָכָא וּלְמֶהֱוֵי (ולמהוי) טָעוּן (טעין) בְּחַמְרֵי, אָמַר לוֹן יוּ"ד עֲבַד קְרָבָא בִּתְרֵין אַתְוָון בְּכָ"ף וְסַמַ"ךְ לְאִתְקַשְׁרָא בַּהַדָּאי (נ"א כחדא). כָּ"ף לָא בָּעָא לְאִסְתַּלָּקָא וּלְאִתְקַשָּׁרָא בָּתַר (נ"א באתר) דְּלָא יָכְלָא לְמֶהֱוֵי רִגְעָא חָדָא אֶלָּא בֵּיהּ. סָמֶ"ךְ לָא בָעָא לְאִסְתַּלָּקָא בְּגִין לְסַעֲדָא לְאִנּוּן דְּנָפְלִין דְּהָא בְּלִי סָמֶ"ךְ לָא יָכְלִין לְמֶהֱוֵי. They asked him, ‘Who charged thee to make this journey as an ass-driver?’ He said to them, ‘The letter Yod waged war with the letters Kaph and Samekh, to make them join me. The Kaph refused to leave its place, since it could not exist for a moment elsewhere. The Samekh refused to move from its place lest it should cease to support those that fall.
יוּ"ד אֲתָא לְגַבָּאי יְחִידָאָה נָשִׁיק לִי וְגַפִּיף לִי בָּכָה עִמִּי וְאָמַר לִי בְּרִי מָה אַעֲבִיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וְאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ וְאֲנָא אֶהֱוֵי סְעִיד לָךְ וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ דְּאִנּוּן י"ש יוּ"ד עִלָּאָה וְשִׁי"ן עִלָּאָה לְמֶהוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל. וּבְגִין כָּךְ בְּרִי זִיל וְהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזִיל בְּכָךְ. The Yod then came to me all alone and kissed and embraced me. He wept with me and said, “My son, what shall I do for thee? I will go and load myself with a plenitude of good things and of precious, sublime and mystic symbols, and then I will come to thee and help thee and put thee in possession of two celestial letters superior to those that have departed, to wit the word Yesh (plentifulness), consisting of a celestial Yod and a celestial Shin, so that thou wilt become possessed of stores of riches of all kinds. Go then, my son, and load thy ass.” This is why I am travelling in this manner.’
חָדוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּבָכוּ וְאָמְרוּ זִיל רְכִיב וְאֲנַן נַטְעִין אַבַּתְרָךְ. אָמַר לוֹן וְלָא אֲמָרִית לְכוֹן דְּפִּיקוּדָא דְּמַלְכָּא אִיהוּ עַד דְּיֵיתֵי הַהוּא דְטָעַן (דטעין) חַמְרֵי. אָמְרוּ לֵיהּ הָא שְׁמָךְ לָא אָמַרְתְּ לָן, אֲתַר בֵּית מוֹתָבָךְ מַאי הוּא. אָמַר לוֹן אֲתַר בֵּית מוֹתְבִי אִיהוּ טַב וְעַיְילָא לְגַבָּאי, וְאִיהוּ (ריש תיקון כ"א דף נ"ב ע"א ובראשית ל"ו ע"ב) מִגְדָּל חַד דְּפָרַח בַּאֲוִירָא רַב וְיַקִּירָא. וְאִנּוּן דְּדַיְירִין בֵּיהּ בְּהַאי מִגְדְּלָא, קוּדְשָׁא בְּרִיךְ הוּא וְחַד מִסְכְּנָא. וְדָא הוּא אֲתַר בֵּית מוֹתְבִי וְגָלֵינָא (נ"א ועלינא) מִתַּמָּן וְאֲנָא טָעִין חַמְרֵי. אַשְׁגָּחוּ רִבִּי אַבָּא וְרִבִּי אֶלְעָזָר בֵּיהּ וְאַטְעִים לוֹן מִלּוֹי דְּהֲווּ מְתִיקִין כְּמַנָּא וְדוּבְשָׁא. אָמְרוּ לֵיהּ שְׁמָא דְּאֲבוּךְ אִי תֵימָא נַנְשִׁיק עַפְרָא דְרַגְלָךְ. אָמַר לוֹן וְאַמַּאי, לָאו אוֹרַח דִּילִי בְּכָךְ לְאִתְגָאָה בְּאוֹרַיְיתָא. R. Eleazar and R. Abba rejoiced; they also wept and said to him, ‘Go, ride in front and we will follow thee on the ass.’ He said to them, ‘Have I not told you that it is the command of the King that I should continue thus until he who will ride on an ass shall appear?’ They said to him, ‘Thou hast not told us thy name, nor thy habitation.’ He answered, ‘My habitation is a good one and an exalted one for me-a mighty and imposing tower suspended in the air. In that tower there reside the Holy One, blessed be He, and a certain poor man: and that is my place of habitation. But I have left it and am become an ass-driver.’ R. Abba and R. Eleazar gazed at him, and he discoursed to them words as sweet as manna and honey. They said to him, ‘If thou wouldst tell us the name of thy father we would kiss the dust of thy feet.’ He said to them, ‘Why so? It is not my habit to pride myself on a knowledge of the Torah,
אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא וְאִיהוּ הֲוָה חַד נוּנָא דְּהֲוָה (תקונים נ"ב, ובראשית לו ע"ב) אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וְהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דְּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפִּיק לוֹן חָיִין וְקַיָּמִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפִּיק לִי כְּגִירָא בִּידָא דִגְבַר תָּקִיף, וְטָמִיר לִי בְּהַהוּא אֲתַר דְּאֲמָרִית לְכוּ. וְהוּא תָּב לְאַתְרֵיהּ וְאִגְנִיז בְּהַהוּא יַמָּא. but my father inhabited the great sea, he was a huge fish who embraced the great sea from one end to the other; he was mighty and noble and ancient of days so that he would swallow up all the other fishes in the sea and then release them again alive and filled with all the good things of the world. Like a mighty swimmer he could traverse the whole sea in one second. He shot me out like an arrow in the hand of a bowman and hid me in the place I told you of, and he himself returned to his place and is hid in that sea.’
אַשְׁגַּח רִבִּי אֶלְעָזָר בְּמִלּוֹי. אָמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוּצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא וְאַנְתְּ טָעִין אַבַּתְרָן. בָּכוּ כְּחֲדָא וּנְשָׁקוּהוּ וְאֲזְלוּ. אָמְרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ. R. Eleazar pondered a little and said, ‘Thou art the son of the sacred lamp, thou art the son of the venerable Rab Hamnuna, thou art the son of the light of the Torah, and yet thou drivest behind us!’ They both wept together and they kissed him and went forward on their way. They further said to him, ‘May our master be pleased to let us know his name.’
פָּתַח וְאָמַר (שמואל ב כ״ג:כ׳) וּבְנָיָהוּ בֶּן יְהוֹיָדָע. הַאי קְרָא אוֹקְמוּהַ וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דְּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי (ויצא קס"ד א') דָּא צַדִּיק חַי עָלְמִין. רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכֻלְּהוּ נָפְקִין מִנֵּיהּ. יְיָ צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ רְשִׁים הוּא וְרַב מִכֹּלָא. He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. 23, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of God, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”. “Mighty of deeds” signifies the Master of all actions and of all celestial hosts, since all proceed from him; He is the “Lord of hosts”, the insignia of all His hosts, yet distinguished and exalted above all.
רַב פְּעָלִים אִיהוּ מְקַבְצִאֵל הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא. מֵאָן אֲתַר נָפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וְאָמַר מְקַבְצִיאֵל דַּרְגָּא עִלָּאָה סְתִימָאָה דְּעַיִן לא רָאֲתָה וְגו' דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפִיק כֹּלָּא. He is “mighty of deeds, from Kabzeel”, as if to say: “that great and most mighty tree, from what place comes it, from what grade does it issue? From Kabzeel” (lit. gathering of God), from the highest and hidden grade where “no eye hath ever seen, etc.” (Is. 64, 3), a grade which contains the whole and which is the focus of the supernal light, and from which everything issues.
וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא (אילנא) קַיָּימִין, כָּל עָלְמִין וְכָל חַיָּלִין קַדִּישִׁין מִינֵּיהּ אִתְזָנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן. That light is the sacred and hidden temple (Hekal) wherein is concentrated that divine essence from which all the worlds draw sustenance, and all divine hosts are nourished and so subsist.
הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב. תְּרֵין מִקְדְּשִׁין הֲווּ קַיָּימִין בְּגִינֵיהּ וְאִתְזְנוּ מִנֵּיהּ מִקְדָּשׁ רִאשׁוֹן וּמִקְדָּשׁ שֵׁנִי, כֵּיוָן דְּאִיהוּ אִסְתַּלַּק, נְגִידוּ דְּהֲוָה נְגִיד מִלְּעֵילָא אִתְמְנַע, כִּבְיָכוֹל הוּא הִכָּה לוֹן וְחָרִיב לוֹן וְשָׁצֵי לוֹן. וְכֻּרְסְיָיא קַדִּישָׁא נָפְלַת הֲדָא הוּא דִכְתִיב (יחזקאל א׳:א׳) וַאֲנִי בְּתוֹךְ הַגּוֹלָה. הַהוּא דַרְגָּא דְּאִקְרֵי אֲנִי, הוּא בְּתוֹךְ הַגּוֹלָה. אַמַּאי. עַל נְהַר כְּבָר. עַל נָהָר דְּנָגִיד וְנָפִיק דְּפָסִיק מֵימוֹי וּמַבּוּעוֹי וְלָא אִנְגִיד כַּד בְּקַדְמִיתָא (כדבקדמיתא). “He smote the strong lion of Moab” is a reference to the two Temples that existed for His sake and drew their strength from Him, namely, the first Temple and the second Temple. But as soon as He departed, the flow of blessing from above ceased; “He”, as it were, “smote” them, destroyed them, made an end of them, and the sacred Throne was overturned, as it is written, “as I was among the captives” (Ezek. 1, 1), implying that that divine essence called “I” was in captivity. “On the river Khebar” (Ibid.) (Khebar=long ago) means the stream that was once flowing, but the waters and sources of which were cut off so that it flows no more as formerly.
הֲדָא הוּא דִכְתִיב, (איוב י״ד:י״א) וְנָהָר יֶחרַב וְיָבֵשׁ. יֶחרַב בְּבַיִת רִאשׁוֹן וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל, מוֹאָב. (ס"א דהא בקדמיתא) מוֹאָב דְּהֲווּ מֵאָב דְּבִשְׁמַיָא וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לְיִשְׂרָאֵל כֻּלְהוּ אִתְחֲשָׁכוּ. The same is implied in the verse “and the river faileth and drieth up” (Job. 14, 11): “faileth”, referring to the first Temple, and “drieth up” to the second Temple. And so “He smote the two strong lions of Moab” (Moab- Meab, of the father), namely the Temples of the Father in heaven, by whom they were now destroyed, so that all lights which illuminated Israel were now darkened.
וְתוּ הוּא יָרַד וְהִכָּה אֶת הָאֲרִי. בְּזִמְנִין קַדְמָאִין כַּד הַאי נָהָר הֲוָה מָשִׁיךְ מֵימוֹי לְתַתָּא, הֲווּ קַיָּימִין יִשְׂרָאֵל בִּשְׁלִימוּ, דְּדַבְּחִין דִּבְחִין וְקָרְבְּנִין לְכַפָּרָא עַל נַפְשַׁיְיהוּ, וּכְדֵין הֲוָה נָחִית מִלְּעֵילָא דִּיוּקְנָא דְּחַד אַרְיֵה וְהֲווּ חָמָאן לֵיהּ עַל גַּבֵּי מַדְבְּחָא רָבִיץ עַל טַרְפֵּיהּ, אָכִיל קָרְבְּנִין כִּגְבַר תַּקִּיף. וְכָל כַּלְבִּין הֲווּ מִתְטַמְרִין מִקַּמֵּיהּ וְלָא נַפְקֵי לְבַר. Further, “He went down and smote the lion”: formerly when that stream flowed down to here below, Israel was free from care, offering peace-offerings and sin-offerings to atone for his soul; and from on high descended the image of a lion visible to all, crouching on his prey, consuming the offerings like a mighty giant. All the dogs kept themselves out of sight, fearing to venture abroad.
כֵּיוָן דְגָרְמוּ חוֹבִין אִיהוּ נָחִית לְגוֹ דַּרְגִּין דִּלְתַתָּא וְקָטִיל לְהַהוּא אַרְיֵה, דְּלָא בָעָא לְמֵיהַב לֵיהּ טַרְפֵּיהּ כִּדְבְקַדְמִיתָא, כִּבְיָכוֹל קָטִיל לֵיהּ. הוּא הִכָּה אֶת הָאֲרִי וַדַּאי. לְתוֹךְ הַבּוֹר לְעֵינָהָא דְּסִטְרָא אָחֳרָא בִּישָׁא. כֵּיוָן דְּחָמַאת הָכִי הַהוּא סִטְרָא אָחֳרָא אִתְתַּקְפַת (בר"מ פ' בהר קי"א) וְשַׁדְּרַת לְחַד כַּלְבָּא לְמֵיכַל קָרְבְּנִין. וּמַה שְּׁמֵיהּ דְּהַהוּא אַרְיֵ"ה אוֹרִיאֵ"ל דְּאַנְפּוֹי אַנְפֵּי אַרְיֵה. וּמַה שְּׁמֵיהּ דְּהַהוּא כַּלְבָּא בְּלַאדָן שְׁמֵיהּ. דְּלָאו אִיהוּ בִּכְלַל אָדָם, אֶלָא כַּלְבָּא וְאַנְפֵּי כַּלְבָּא. But when sin prevailed He descended to the regions here below and slew that lion, not desiring any more to provide his portion as formerly. He, as it were, slew him: “He smote the lion”, most assuredly, “into the pit”, that is to say, in the sight of the “evil monster”. The same evil monster, seeing this, sent a dog to consume the offerings. The name of the lion is Ariel, as his face is that of a lion; and the name of the dog is Baladon (not-man), for it is a dog and has the face of a dog.
בְּיוֹם הַשֶּׁלֶג בְּיוֹמָא דְּגָרְמוּ חוֹבִין וְדִינָא אִתְדָן לְעֵילָא מֵעִם בֵּי דִינָא עִלָּאָה. וְעַל דָּא כְּתִיב לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג דָּא דִינָא עִלָּאָה. אַמַּאי בְּגִין דְּכָל בֵּיתָהּ לָבוּשׁ שָׁנִים וְיָכִיל לְמִיסְבַּל אֶשָּׁא תַּקִּיפָא. עַד כָּאן רָזָא דִקְרָא. “In a day of snow”, that is, in the day when on account of Israel’s sins sentence was pronounced by the Court on high. (The same is implied in the verse “She is not afraid of the snow for her household” (Prov. 31, 21), that is to say, of the judgement on high; why so? “for all her household are clothed with scarlet”, and hence can endure the strongest fire.) Such is the mystical meaning of this verse.
מַה כְּתִיב בַּתְרֵיהּ (שמואל ב כ״ג:כ״א) וְהוּא הִכָּה אֶת אִישׁ מִצְרִי אִישׁ מַרְאֶה. הָכָא רָזָא דִקְרָא אֲתָא לְאוֹדָעָא, דִּי בְּכָל זִמְנָא דְיִשְׂרָאֵל חָבוּ אִיהוּ אִסְתַּלַּק וּמְנַע מִנַּיְיהוּ כָּל טָבִין וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי דָּא נְהוֹרָא דְּהַהוּא נְהוֹרָא דְּהֲוָה נָהִיר לוֹן לְיִשְׂרָאֵל. וּמָאן אִיהוּ משֶׁה. דִּכְתִיב, (שמות ב׳:י״ט) וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וְגו'. וְתַמָּן אִתְיְלִיד וְתַמָּן אִתְרַבֵּי וְתַמָּן אִסְתַּלִיק לִנְהוֹרָא עִלָּאָה. The next verse reads: “And he smote an Egyptian, a man of good appearance, etc.” The mystical meaning of this verse is that every time Israel sins, God leaves them and withholds from them all the blessings and all the lights which illumined them. “He smote an Egyptian”: this signifies the light of Israel’s great luminary, to wit, Moses, who is called an Egyptian, as it is written, “And they said, an Egyptian delivered us, etc.” (Exod. 2, 19), for there he was born, there he was brought up and there he was vouchsafed the higher light.
אִישׁ מַרְאֶה כְּמָה דְאַתְּ אָמֵר (במדבר י״ב:ח׳) וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ כְּמָא דְאַתְּ אָמֵר, (דברים ל״ג:א׳) אִישׁ הָאֱלהִים. כִּבְיָכוֹל בַּעֲלָהּ דְּהַהוּא מַרְאֶה כְּבוֹד ה'. דְּזָכָה לְאַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא (כ"א ב) מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא. “A man of good appearance” (mar’eh) also signifies Moses, of whom it is written “ou-mar’eh (by clear appearance) and not in dark speeches” (Num. 12, 8); so too “man” (ish), as he is called “man of God” (Deut. 33, 1), the husband, as it were, of the Divine glory, leading it whereso he would upon the earth, a privilege no other man had ever enjoyed.
וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמָסַר בִּידֵיהּ כְּמָא דְאַתְּ אָמֵר, (שמות י״ז:ט׳) וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא וּבְהַאי חָב בַּסֶּלַע כְּמָא דְאַתְּ אָמֵר, (במדבר כ׳:י״א) וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, משֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה. “And the Egyptian had a spear in his hand,” to wit, the divine rod that was delivered into his hand, as we read: “With the rod of God in my hand” (Exod. 17, 9), which is the same rod that was created in the twilight of the Eve of Sabbath, and on which there was engraven the Divine Name in sacred letters. With the same rod Moses sinned by smiting the rock, as we read: “And he smote the rock with his rod twice” (Num. 20, 11). The Holy One, blessed be He, said to him “I have not given the rod for that purpose; by thy life, from henceforward it will not be in thy hand any more.”
מִיָּד (כ"ח ב') וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט בְּדִינָא קַשְׁיָא (שמואל ב כ״ג:כ״א) וַיִּגְזוֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. דִּמְהַהִיא שַׁעֲתָא אִתְמְנַע מִנֵּיהּ וְלָא הֲוָה בִּידֵיהּ לְעָלְמִין. וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. עַל הַהוּא חוֹבָא דִּמְחָא בְּהַהוּא מַטֶּה, מֵת וְלָא עָאל לְאַרְעָא קַדִּישָׁא וְאִתְמְנַע נְהוֹרָא דָא מִיִּשְׂרָאֵל. Immediately “He went down to him with a rod”, i.e. He judged him rigidly, “and plucked the spear out of the Egyptian’s hand,” for from that moment he lost it and never more regained it. “And slew him with his spear,” i.e. through the sin of smiting the rock with that rod he died without entering the Holy Land, and thereby that illumination was withheld from Israel.
(שמואל ב כ״ג:י״ט) מִן הַשְּׁלשִׁים (ק"ה ב) הֲכִי נִכְבָּד, אִלֵּין שְׁלשִׁים שָׁנָה עִלָּאִין דְּאִיהוּ נָטִיל מִנְהוֹן וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטִיל וְאִתְקָרֵב. וְאֶל הַשְּׁלשָׁה לֹא בָא, אִנּוּן הֲווּ אַתְיָאן לְגַבֵּיהּ וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן. “He was more honourable than the thirty” (II Sam. 23, 23) alludes to the thirty celestial years from which he was taken to be sent down below. “But he attained not to the first three”, that is, they (the patriarchs) came to him and gave him whatever he craved, but he did not come to them;
וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא (דחושבנא) דִּלְהוֹן, (שמואל ב כ״ג:כ״ג) וַיְשִימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ לְעָלְמִין. לֵית פִּירוּדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבִיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. and although he dld not enter into their number, yet “David put him into his service”, that is, David never detached him from his heart, nor will there ever be any separation between the two. David turned his heart towards him, but he did not turn his towards David, in the same manner as the moon addresses her praises and hymns towards the sun, drawing him to herself to set up, as it were, his abode with her. This is implied in the words “And David put him into his service”.’
נָפְלוּ רִבִּי אֱלִיעֶזֶר וְרִבִּי אַבָּא קַמֵּיהּ. אַדְהָכִי וְהָכִי לָא חֲמוּ לֵיהּ. קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוּ לֵיהּ. יָתְבוּ וּבָכוּ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא אָמַר רִבִּי אַבָּא וַדַּאי הָא דְּתָנֵינָן דְּבְּכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִנּוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתָא לְגַבָּן מֵהַהוּא עָלְמָא לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וְהֲווּ בָּעוּ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בָּעוּ לְמִטְעַן וְלא אָזְלוּ. דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא הֲווּ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דְּחֲמָרֵי. R. Eleazar and R. Abba prostrated themselves before the stranger. Of a sudden they saw him not. They arose and looked on every side, but they saw him not. They sat down and wept and were unable to exchange a word. After a while R. Abba said: ‘It is assuredly true as we have been taught, that whenever the righteous on their journey busy themselves with expositions of the Torah, they are favoured by visits from the other world; for it is clear that it was the venerable Rab Hamnuna who appeared to us from the other world to reveal to us all these things, and now before we could recognize him, he has vanished.’ They arose and tried to drive the asses, but could not make them go, and again tried, but could not. They became frightened and left the animals behind. That spot is called until this day ‘Asses’ place.
פָּתַח רִבִּי אֶלְעָזָר (ל"א ב', מ"ו א', י"ח א) וְאָמַר (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגו' כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזָמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנִי נְשָׁא לְאִנּוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְּתִיב אֶלָא רַב טוּבְךָ. וּמָאן אִיהוּ (תהילים קמ״ה:ז׳) זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חַי עָלְמִין דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ (ישעיהו ס״ג:ז׳) וְרַב טוּב לְבֵית יִשְׂרָאֵל וְגו'. R. Eleazar commenced to discourse thus: O how great is the abundance of thy goodness which thou hast laid up for them that fear thee, etc. (Ps. 31, 20). ‘How great is the heavenly bounty which the Holy One, blessed be He, hath reserved for those who excel in righteousness, who shun sin and devote themselves to the study of the Torah, when they ascend to the world to come. It is not written simply “thy goodness”, but “abundance of thy goodness”, the same expression as in the verse “They utter the fame of the abundance of thy goodness” (Ps. 145, 7), to wit, the delight which the righteous enjoy in the world to come in the presence of the Everlasting who is “abundant in goodness towards the house of Israel” (Is. 63, 7).
תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ"ה, כְּמָה דְּאִתְמָר. רַב דָּא אִילָנָא רַ"ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב וְאָעִיל לֵיהּ בְּרוּם רְקִיעִין. We may also find enshrined in this passage a mystery of wisdom, in which all other mysteries are enclosed. We translate: “O Mah, great is thy goodness, etc.” Mah (“How” or “What”) has already been explained. Rab (“abundant” or “great”) alludes to the strong and mighty tree: there is another and a smaller tree, but this one is tall, reaching into the highest heaven.
טוּבְ"ךָ דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ בְּגִין דְּגָנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא. פָּעַלְתָּ דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב, (שמות ט״ו:י״ז) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ, וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ. “Thy goodness” alludes to the light that was created on the first day. “Which thou hast laid up for those who fear thee”, since He has treasured it up for the righteous in the world to come: “which thou hast wrought” alludes to the higher Gan-Eden (Garden-of-Eden, Paradise), as it is written, “The place, O Lord, which thou hast wrought for thy dwelling” (Exod. 15, 17), to wit, “Thou hast wrought for them that trust in thee”.
(בראשית מו ע"ב) נֶגֶד בְּנֵי אָדָם דָּא גַּן עֵדֶן דִּלְתַתָּא לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא גַּן עֵדֶן דִּלְעֵילָא. וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׁרָאן (ושריין) לְתַתָּא. “In the sight of the sons of men” alludes to the lower Gan-Eden where all the righteous abide, as spirits clad in a resplendent vesture resembling their corporeal figure in this world; this is meant by “in the sight of man”, i.e. presenting the likeness of the people of this world. They stay there for a time, then rise in the air and ascend to the celestial Academy, which is the Gan-Eden above; then they rise again and bathe in the dewy rivers of pure balsam, and then descend and remain below,
וּלְזִמְנִין אִתְחֲזוּן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דְּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה וְלָא זָכִינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר. and sometimes they appear to men to perform for them miracles in the manner of angels, as we have just seen the light of the “Sacred Lamp”, without, however, being vouchsafed an insight into the mysteries of Wisdom, so far as we could have wished.’
פָּתַח רִבִּי אַבָּא וְאָמַר (שופטים י״ג:כ״ב) וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלהִים רָאִינוּ, אַף עַל גַּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אָמַר הוֹאִיל וּכְתִיב, (שמות ל״ג:כ׳) כִּי לא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן וּבְגִין כָּךְ מוֹת נָמוּת. וְאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דְּהֲוָה אָזִיל בַּהֲדָן וְנִתְקַיֵּים (ואתקיימנא) בְּעָלְמָא. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרֵיהּ לְגַבָּן לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא. R. Abba said: ‘It is written, “And Manoah said unto his wife, We shall surely die, because we have seen God” (Judg. 13, 22). Although Manoah was ignorant of the object of the apparition, he nevertheless argued, “Since it is written ‘for man shall not see me and live ‘(Exod. 33, 20), and as we certainly saw Him, we shall therefore die.” And we were privileged to see that light which accompanied us, and we are still alive, because the Holy One, blessed be He, sent it to us in order to reveal to us the mysteries of Wisdom. Happy is our portion!’
אֲזְלוּ, מְטוּ לְחַד טוּרָא וְהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוּ עַנְפִין דְּאִילָנָא דְטוּרָא לְאֲקָשָׁא דָּא בְדָא וְאָמְרֵי שִׁירָתָא. עַד דַּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דְּהֲוָה אָמַר בְּנֵי אֱלָהִין קַדִּישִׁין אִנּוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִנּוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאִימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי. אַדְּהָכִי נָפִיק קָלָא כְּמִלְקַדְּמִין וְאָמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאִים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׁוּ. They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.’ In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.’
בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקִּיף וְהֲווּ אָמְרֵי (תהילים כ״ט:ה׳) קוֹל יְיָ שׁוֹבֵר אֲרָזִים. נָפְלוּ עַל אַנְפַּיְהוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּדְחִילוּ סַגְיָא נָפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וְאֲזְלוּ וְלָא שְׁמָעוּ מִידִי. נָפְקוּ מִן טוּרָא וְאָזְלוּ. At that moment they heard a loud and mighty sound issuing from between the branches of the trees, and they uttered the verse: ‘The voice of the Lord breaketh the cedars’ (Ps. 29, 5). R. Eleazar and R. Abba fell upon their faces and a great fear came over them. They then arose in haste and went on their way, and heard nothing more. They left the hill,
כַּד מָטוּ לְבֵי רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן. חָדוּ חָדֵי (חדא), רִבִּי שִׁמְעוֹן אָמַר לוֹן וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דְּאֲנָא דָמִיכְנָא הַשְׁתָּא וְחָמֵינָא לְכוּ וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדֵּר לְכוּ תְּרֵין עִטְרִין עַל יְדָא דְּחַד סָבָא לְאַעַטְּרָא לְכוּ. וַדַּאי בְּאָרְחָא דָא קוּדְשָׁא בְּרִיךְ הוּא הֲוָה. תּוּ דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אָמַר רִבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן דְּחָכָם עָדִיף מִנָּבִיא. אֲתָא רִבִּי אֶלְעָזָר וְשַׁוִּי רֵישֵׁי בֵּין בִּרְכּוֹי דְּאֲבוֹי וְסָח (ליה) עוֹבָדָא. and when they reached the house of R. Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they rejoiced exceedingly. R. Simeon said to them, ‘Assuredly ye traversed a path of heavenly miracles and wonders, for as I was sleeping just now I had a vision of you and of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on that path. Further, I saw your faces as if transfigured.’ R. Jose remarked: ‘Well have ye said that “the sage is superior to the prophet”.’ R. Eleazar then approached and put his head between the knees of his father and told him all that had happened to them.
דָּחִיל רִבִּי שִׁמְעוֹן וּבְכָה אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אָמַר (אמרו) בְּשַׁעֲתָא דְּחֲמָא מִיתָתֵיהּ וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב, (מלכים ב ד׳:י״ז) לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ (ברה) דְּשׁוּנַמִּית הֲוָה. וּתְרֵין (בשלח מ"ה ע"א) חִבּוּקִין הֲווּ, חַד דְּאִימֵיהּ וְחַד דֶּאֱלִישָׁע. דִּכְתִיב, (מלכים ב ד׳:ל״ד) וַיָּשֶׂם פִּיו עַל פִּיו. R. Simeon trembled and wept. ‘“O Lord, I have the report of thee,and I am afraid” ‘(Habak. 3, 2), he said. ‘This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKkuK? Because it is written, “At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son” (II Kings 4, 16), and he- Habakkuk- was the son of the Shunammite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34).
אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמִיתָא כַּד מִית פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ אַגְלִיף בֵּיהּ כָּל אִנּוּן (בשלח נ"א ע"ב) אַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שִׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפָן אִנּוּן מָאתָן וְשִׁיתְּסַר אַתְוָון. In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child
וְכֻלְהוּ אַתְוָון אַגְלִיף בְּרוּחֵיהּ (נ"א בדיבורא) אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָא דְּאַשְׁלִים לְכָל סִטְרִין. אַשְׁלִים לַחֲבוּקִין כִּדְאִתְּמַר. וְאַשְׁלִים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר (פקודי רמ"ו ע"ב) אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ. וְעַל דָּא אִקְרֵי חֲבַקוּק. so as to put again into him the breath of life through the power of the letters of the seventy-two names. And Elisha named him Habakkuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H. B. K. V. K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted.
וְאִיהוּ אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דְּהֲוָה לִי דְּאַטְעִימְנָא מֵהַהוּא עָלְמָא וְדָחִילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׁיהּ וְאָמַר (נשא קל"ח ע"ב) ה' פָּעָלְךָ דְּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ. כְּמוֹ חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִנּוּן שָׁנִים קַדְמוֹנִיּוֹת חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ לְהַהוּא דַרְגָּא דְּלֵית (בה) חַיִּין כְּלַל. Therefore the child was named Habakkuk, and it was he who said: “O Lord, I have heard the report of thee, and I am afraid” (Habak. 3, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, “O Lord, Thy work” which Thou hast accomplished for me, “in the midst of the years”, I pray, “let its life be”. For he who is bound up with the cycles of past years has life bound up with him. “In the midst of the years make it known”, to wit, that stage in which there is no life.’
בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר אוּף אֲנָא מִמַּה דְּשָׁמַעְנָא דָּחִילְנָא לְקוּדְשָׁא בְּרִיךְ הוּא. זָקִיף יְדוֹי עַל רֵישֵׁיהּ וְאָמַר וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא זְכִיתוּן אַתּוּן לְמֶחמֵי אַפִּין בְּאַפִּין וְלָא זָכִינָא בֵּיהּ. נָפַל עַל אַנְפּוֹי וְחֲמָא לֵיהּ מְעַקֵּר טוּרִין מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי בְּהַהוּא עָלְמָא תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא הֲוָה קָרֵי לְרִבִּי אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא (ט' א) פְּנִי"אֵל כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:ל״א) כִּי רָאִיתִי אֱלהִים פָּנִים אֶל פָּנִים. R. Simeon then wept and said: ‘I also from what I have heard am seized with fear of the Holy One, blessed be He.’ He then raised his hands above his head and said, ‘What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.’ He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, ‘Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, “For I have seen God face to face” (Gen. 32, 31).
Introduction 12:104-114 (Chapter 12) (Introduction) (Zohar)
Introduction 12:104-114 (Chapter 12) (Introduction) (Zohar) somebodyרִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי וְרִבִּי אַבָּא בַּהֲדֵיהּ, וְהֲוָה טָעִין חַד גַּבְרָא אֲבַּתְרַיְיהוּ. אָמַר רִבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן. R. Eleazar was journeying to visit his father-in-law, R. Jose, son of R. Simeon son of Lakunya. He was accompanied by R. Abba, and another man was leading their baggage-ass behind them. Said R. Abba, ‘Let us open a discourse on the Torah, the time and place being propitious.’
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר (ויקרא י״ט:ל׳) אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. תָּא חֲזֵי, בְּשִׁית יוֹמִין בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא. וְכָל יוֹמָא וְיוֹמָא גָלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ בְּהַהוּא יוֹמָא. אֵימָתַי גָּלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ. בְּיוֹמָא רְבִיעָאָה. בְּגִין דְּאִנּוּן תְּלַת יוֹמִין קַדְמָאִין כּוּלְהוּ הֲווּ סְתִימִין וְלָא אִתְגָּלוּ, כֵּיוָן דְּאֲתָא יוֹמָא רְבִיעָאָה אַפִּיק עֲבִידְתָּא וְחֵילָא דְּכוּלְהוּ. R. Eleazar then began thus: ‘It is written: Ye shall keep my Sabbaths (Lev. 19, 30). Consider this: the Holy One, blessed be He, created the world in six days and each day revealed a part of His work, and functioned through the energy imparted to it. But none of the work was actually disclosed nor the energy functioning until the fourth day. The first three days were undisclosed and imperceptible, but when the fourth day came the product and energy of all of them was brought out into the open.
דְּהָא אֶשָׁא וּמַיָא וְרוּחָא אַף עַל גַּב דְּאִנּוּן תְּלַת יְסוֹדִין עִלָּאִין, כֻּלְהוּ תַּלְיָין, וְלָא אִתְגְּלִי עֲבִידְתָּא דִלְהוֹן, עַד דְּאַרְעָא גָּלֵי לוֹן, כְּדֵין אִתְיְדַע אוּמְנוּתָא דְּכָל חַד מִנַּיְיהוּ. Fire, water, and air, as three primordial elements, were still in suspense, their activity not having become visible until the earth disclosed them and so made knowable the workmanship of each one of them.
וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא וּכְתִיב וַתּוֹצֵא הָאָרֶץ (דשא). אֶלָּא הַאי אַף עַל גַּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה וְאִתְכְּלִיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פִּירוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלִי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא עִלָּאָה. You may object that in the account of the third day it is written, “Let the earth put forth grass”, as well as “And the earth put forth”. The answer is that, though ascribed to the third day, this actually took place on the fourth day, and it was included in the account of the third day merely to indicate the unbroken continuity of the creation. From the fourth day onwards He disclosed His work and produced an artificer for the function of each one (for the fourth day is the symbol of the fourth leg of the celestial Throne).
וְכָל עֲבִידְתַּיְיהוּ דְּכֻלְהוּ בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין הֲווּ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא הֲדָא הוּא דִכְתִיב (בראשית ב׳:ב׳) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת, וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא. Furthermore, the activities of all the days, whether of the first or the second triad, were made dependent on the day of the Sabbath, as it is written, “And on the seventh day God finished.” This is the Sabbath, and this is the fourth foot of the celestial Throne.
וְאִי תֵימָא אִי הָכִי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ תְּרֵין. אֶלָּא שַׁבָּת (תרומה קל"ה ב) דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פִּירוּדָא. What, then, you may ask, is implied in “My Sabbaths ye shall observe”, which seems to point to two Sabbaths? The answer is that the plural form indicates the eve of Sabbath and the Sabbath itself, which merge into each other without a break.’
אָמַר (להו) הַהוּא טַיְיעָא דְּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אָמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא (עליה) מִלְּעֵילָא. אָמַר לֵיהּ אִי הָכִי עֲבֵידַת לְשַׁבָּת דְּלָאו אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא. אָמַר רִבִּי אַבָּא וְהָכִי הוּא (ישעיהו נ״ח:י״ג) וְקָרָאתָ לַשַּׁבָּת עוֹנְג לִקְדוֹשׁ יְיָ מְכוּבָּד, אִדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה' לְחוּד. אָמַר לֵיהּ אִי הָכִי מַאן קְדוֹשׁ ה'. אָמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אָמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד וּכְתִיב וְכִבַּדְתּוֹ. אָמַר רִבִּי אֶלְעָזָר לְרִבִּי אַבָּא אַנַח לְהַאי גַבְרָא דְּמִלָּה (חדתא) דְחָכְמְתָא אִית בֵּיהּ דְּאֲנַן לָא יְדַעְנָא בָהּ. אָמְרוּ לֵיהּ אֵימָא אַנְתְּ. At this point the driver who was following them interposed with the question: ‘What is meant by “And ye shall reverence my sanctuary” (Ibid.)? R. Abba replied: ‘This designates the sanctity of the Sabbath.’ ‘What then,’ he said, ‘is the sanctity of the Sabbath?’ ‘It is the sanctity which was conferred upon it from above.’ ‘If that is so’ (argued the stranger) ‘thou makest the Sabbath to possess no sanctity of its own but only such as rests on it from above.’ ‘It is indeed so’ (said R. Abba), ‘as it is written, “And call the Sabbath a delight, and the holy of the Lord honourable” (Is. 58, 13), where the “Sabbath” and the “holy of the Lord” are mentioned each separately.’ ‘What, then, is the “holy of the Lord”?’ ‘It is the holiness which descends from above to rest on it.’ ‘But’ (argued the stranger) ‘if the holiness emanating from on high is called “honourable”, evidently the Sabbath itself is not so called, and yet it is written, “And thou shalt honour it” (Ibid.).’ Said R. Eleazar to R. Abba, ‘Cease arguing with that man, for he seems to know some mystery of which we are ignorant.’ They then said to him: ‘Say what thou hast to say.’
פָּתַח וְאָמַר, (ויקרא יט) אֶת שַׁבְּתוֹתַי. אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא (ויקהל ר"ז א). וּבְגִין כָּךְ אַסְגֵי אֶת. שַׁבְּתוֹתַי (נ"א דא) שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה דְּאִנּוּן תְּרֵין כְּלִילָן כְּחֲדָא וּסְתִימִין כְּחֲדָא. He commenced thus: ‘It is written: ‘eth Shabthothai (“My sabbaths”) (Lev. 19, 30). The particle eth indicates that in the precept of the Sabbath is to be included the limit of the Sabbath walk, which is two thousand cubits in all directions.”My Sabbaths” is a reference to the higher Sabbath and the lower Sabbath, which are two joined together as one.
אִשְׁתָּאַר שַׁבָּת (יתרו צ"ב א' בר"מ) אָחֳרָא דְּלָא אִדְכַּר וְהֲוָה בְּכִסּוּפָא. אָמְרָה קַמֵּיהּ מָארֵי דְעָלְמָא מִיּוֹמָא דְּעַבְדַּת לִי שַׁבָּת אִתְקָרֵינָא וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אָמַר לָהּ בְּרַתִּי שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטֵּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וְאָמַר מִקְדָּשִׁי תִּירָאוּ. וְדָא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא דְּאִיהִי יִרְאָה, וְשַׁרְיָא בָהּ יִרְאָה. וּמָאן אִיהוּ. דְּקוּדְשָׁא בְּרִיךְ הוּא אַכְלִיל וְאָמַר אֲנִי ה'. וְאֲנָא שְׁמַעְנָא מֵאַבָּא דְּאָמַר הָכִי. וְדַיֵּיק אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת. שַׁבְּתוֹתַי דָּא עִגּוּלָא (רכ"ט א', תצוה ק"פ א', ויקהל ר"ה א) וְרִבּוּעַ דִּלְגוֹ, וְאִנּוּן תְּרֵין. וּלְקֳבֵיל אִנּוּן תְּרֵין אִית תְּרֵי קְדוּשָׁתֵי דְּאִית לָנוּ לְאַדְכָּרָא, חַד וַיְכֻלּוּ, וְחַד קָדוֹשׁ. וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וּבִקְדוּשָׁה (ובקידושא) דְּאֲנַן מְקַדְּשִׁין תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וְסָלִיק כֹּלָּא לְשִׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוּ. There was still one Sabbath left unmentioned. Feeling humiliated, she pleaded before the Creator, saying, “O Lord of the universe, since the time when Thou didst create me, I have been called merely ‘day of Sabbath’, but surely a day must have for companion a night.” Said the Lord to her, “O my daughter, thou art Sabbath, and Sabbath I will call thee. But I will confer on thee an even more glorious crown.” He then made proclamation, “And ye shall fear my sanctuary” (Ibid.). This is a reference to the Sabbath of the eve of Sabbath, which inspires fear, and upon which fear rests. And it is the Holy One, blessed be He, Himself who identified Himself with her, saying “I am the Lord” (Ibid.). I have further heard’ (continued the stranger) ‘the following exposition from my father. He stressed the particle eth as signifying the limit of the Sabbath walk. “My Sabbaths,” he said, denotes the circle and the square within1The circle, square, and point were used by the Cabbalists to symbolise the three highest Sefiroth. ., and corresponding to these two the sanctification recital consists of two parts, one the verses Genesis 2, 1-3, commencing Vaikhulu (and were completed) and the other the sanctification proper (Kiddush). Vaikhulu contains thirty-five words, and the Kiddush contains thirty five words, making together seventy, corresponding to the seventy names of the Holy One, blessed be He, by which the congregation of Israel is crowned.
וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא אִנּוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלִיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתָּיָּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא. On account of this circle and square, the Sabbaths here referred to come under the injunction of the word “keep” used in the second version of the Ten Commandments (Deut. 5, 12) as it is written here, “ye shall keep my Sabbaths”. For the other, the highest Sabbath does not come under the injunction of Shamor (keep), but is under that of Zakhor (remember), which is used in the first version of the Ten Commandments (Exod. 20, 8), since the Supreme King is hinted at in the word Zakhor (remember). For this reason He is called “the King with whom Peace dwells”, and His peace is within the injunction of zakhor (remember). And this is why there is no contention in the supernal realm,
בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא חַד יַעֲקֹ"ב וְחַד יוֹסֵ"ף. וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי (ישעיהו נ״ז:י״ט) שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. לָרָחוֹק דָּא יַעֲקֹב, וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כְּמָא דְאַתְּ אָמֵר, (ירמיהו ל״א:ג׳) מֵרָחוֹק יְיָ נִרְאָה לִי (שמות ב׳:ד׳) וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב כְּמָא דְאַתְּ אָמֵר, (דברים ל״ב:י״ז) חֲדָשִׁים מִקָּרוֹב בָּאוּ. מֵרָחוֹק דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ. because of the twofold peace here below, one for Jacob and one for Joseph, as it is written, “Peace, Peace, to him that is far off and to him that is near” (Is. 57, 19): “to him that is far of” refers to Jacob, “and to him that is near” refers to Joseph. “To him that is far” is parallel to “From afar the Lord appeared unto me” (Jer. 31, 3), as well as to “And his sister stood afar off’ (Exod. 2, 4); “and to him that is near” is parallel to “new gods who came up since a near time” (Deut. 32, 17). “From afar” signifies the supernal point which is situated in His palace,
וְעַל דָּא כְּתִיב תִּשְׁמוֹרוּ אִתְכְּלִיל בְּשָׁמוֹר. (ואתחנן ר"ס) וּמִקְדָּשִׁי תִּירָאוּ דָּא נְקוּדָה דְקַיְימָא בְּאֶמְצָעִיתָא דְּאִית לְדַחֲלָא מִנָּהּ יַתִּיר מִכֹּלָּא דְּעָנְשֵׁיהּ מִיתָה. וְהַיְינוּ דִכְתִיב, (שמות ל״א:י״ד) מְחַלֲּלֶיהָ מוֹת יוּמָת. מָאן מְחַלֲּלֶיהָ. מָאן דְּעָאל לְגוֹ חָלָל דְּעִגּוּלָא וְרִבּוּעָא לְאֲתַר דְּהַהוּא דִנְקוּדָה (נקודה) שַׁרְיָא (ביה) וּפָגִים בֵּיהּ מוֹת יוּמָת. וְעַל דָּא כְּתִיב תִּירָאוּ. וְהַהִיא נְקוּדָה אִקְרֵי אֲנִי, וְעֲלָהּ שַׁרְיָא הַהוּא דְּסָתִים עִלָּאָה דְּלָא אִתְגַּלְּיָא וְהַיְינוּ יְיָ וְכֹלָּא חַד. נָחֲתוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּנְשָׁקוּהוּ. אָמְרוּ וּמַה כָּל חָכְמְתָא דָא אִית תְּחוֹת יְדָךְ וְאַתְּ טָעִין אַבַּתְרִין. אָמְרוּ לֵיהּ מָאן אַנְתְּ. אָמַר לוֹן לָא תִשְׁאֲלוּן מָאן אֲנָא, אֶלָּא אֲנָא וְאַתּוּן נֵיזֵל וְנִתְעַסֵּק בְּאוֹרַיְיתָא וְכָל חַד יִיִמָא מִלִּין דְּחָכְמְתָא לְאַנְהָרָא אוֹרְחָא. and in regard to which it is said “ye shall keep”, thus bringing it under the injunction of shamor (keep). “And my sanctuary ye shall fear” refers to point which is situated in the centre and which is most to be feared, as the penalty of transgression is death, as it is written, “Everyone that profaneth it shall surely be put to death” (Ex. 31, 14); i.e. those who penetrate into the space of the circle-square, treading on the spot where the central point is situated and damaging it-these shall surely be put to death. Of this it is written, “Ye shall fear.” That point is called Ani (I) (Lev. 19, 30), and upon it rests the unknown, the Most High, the unrevealed One which is TETRAGRAMMATON (the Lord), both being one.’ R. Eleazar and R. Abba came up to the stranger and kissed him. They said: ‘With all this profound knowledge thou hast displayed, is it meet that thou shouldst journey behind us? Who art thou?’ they asked him. ‘Do not ask,’ he said, ‘but let us proceed on our way and together let us discourse on the Torah. Let each one say some word of wisdom to illumine our way.’
אָמְרוּ לֵיהּ מָאן יָהַב לָךְ לְמֵיזַל הָכָא וּלְמֶהֱוֵי (ולמהוי) טָעוּן (טעין) בְּחַמְרֵי, אָמַר לוֹן יוּ"ד עֲבַד קְרָבָא בִּתְרֵין אַתְוָון בְּכָ"ף וְסַמַ"ךְ לְאִתְקַשְׁרָא בַּהַדָּאי (נ"א כחדא). כָּ"ף לָא בָּעָא לְאִסְתַּלָּקָא וּלְאִתְקַשָּׁרָא בָּתַר (נ"א באתר) דְּלָא יָכְלָא לְמֶהֱוֵי רִגְעָא חָדָא אֶלָּא בֵּיהּ. סָמֶ"ךְ לָא בָעָא לְאִסְתַּלָּקָא בְּגִין לְסַעֲדָא לְאִנּוּן דְּנָפְלִין דְּהָא בְּלִי סָמֶ"ךְ לָא יָכְלִין לְמֶהֱוֵי. They asked him, ‘Who charged thee to make this journey as an ass-driver?’ He said to them, ‘The letter Yod waged war with the letters Kaph and Samekh, to make them join me. The Kaph refused to leave its place, since it could not exist for a moment elsewhere. The Samekh refused to move from its place lest it should cease to support those that fall.
יוּ"ד אֲתָא לְגַבָּאי יְחִידָאָה נָשִׁיק לִי וְגַפִּיף לִי בָּכָה עִמִּי וְאָמַר לִי בְּרִי מָה אַעֲבִיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וְאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ וְאֲנָא אֶהֱוֵי סְעִיד לָךְ וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ דְּאִנּוּן י"ש יוּ"ד עִלָּאָה וְשִׁי"ן עִלָּאָה לְמֶהוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל. וּבְגִין כָּךְ בְּרִי זִיל וְהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזִיל בְּכָךְ. The Yod then came to me all alone and kissed and embraced me. He wept with me and said, “My son, what shall I do for thee? I will go and load myself with a plenitude of good things and of precious, sublime and mystic symbols, and then I will come to thee and help thee and put thee in possession of two celestial letters superior to those that have departed, to wit the word Yesh (plentifulness), consisting of a celestial Yod and a celestial Shin, so that thou wilt become possessed of stores of riches of all kinds. Go then, my son, and load thy ass.” This is why I am travelling in this manner.’
חָדוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּבָכוּ וְאָמְרוּ זִיל רְכִיב וְאֲנַן נַטְעִין אַבַּתְרָךְ. אָמַר לוֹן וְלָא אֲמָרִית לְכוֹן דְּפִּיקוּדָא דְּמַלְכָּא אִיהוּ עַד דְּיֵיתֵי הַהוּא דְטָעַן (דטעין) חַמְרֵי. אָמְרוּ לֵיהּ הָא שְׁמָךְ לָא אָמַרְתְּ לָן, אֲתַר בֵּית מוֹתָבָךְ מַאי הוּא. אָמַר לוֹן אֲתַר בֵּית מוֹתְבִי אִיהוּ טַב וְעַיְילָא לְגַבָּאי, וְאִיהוּ (ריש תיקון כ"א דף נ"ב ע"א ובראשית ל"ו ע"ב) מִגְדָּל חַד דְּפָרַח בַּאֲוִירָא רַב וְיַקִּירָא. וְאִנּוּן דְּדַיְירִין בֵּיהּ בְּהַאי מִגְדְּלָא, קוּדְשָׁא בְּרִיךְ הוּא וְחַד מִסְכְּנָא. וְדָא הוּא אֲתַר בֵּית מוֹתְבִי וְגָלֵינָא (נ"א ועלינא) מִתַּמָּן וְאֲנָא טָעִין חַמְרֵי. אַשְׁגָּחוּ רִבִּי אַבָּא וְרִבִּי אֶלְעָזָר בֵּיהּ וְאַטְעִים לוֹן מִלּוֹי דְּהֲווּ מְתִיקִין כְּמַנָּא וְדוּבְשָׁא. אָמְרוּ לֵיהּ שְׁמָא דְּאֲבוּךְ אִי תֵימָא נַנְשִׁיק עַפְרָא דְרַגְלָךְ. אָמַר לוֹן וְאַמַּאי, לָאו אוֹרַח דִּילִי בְּכָךְ לְאִתְגָאָה בְּאוֹרַיְיתָא. R. Eleazar and R. Abba rejoiced; they also wept and said to him, ‘Go, ride in front and we will follow thee on the ass.’ He said to them, ‘Have I not told you that it is the command of the King that I should continue thus until he who will ride on an ass shall appear?’ They said to him, ‘Thou hast not told us thy name, nor thy habitation.’ He answered, ‘My habitation is a good one and an exalted one for me-a mighty and imposing tower suspended in the air. In that tower there reside the Holy One, blessed be He, and a certain poor man: and that is my place of habitation. But I have left it and am become an ass-driver.’ R. Abba and R. Eleazar gazed at him, and he discoursed to them words as sweet as manna and honey. They said to him, ‘If thou wouldst tell us the name of thy father we would kiss the dust of thy feet.’ He said to them, ‘Why so? It is not my habit to pride myself on a knowledge of the Torah,
אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא וְאִיהוּ הֲוָה חַד נוּנָא דְּהֲוָה (תקונים נ"ב, ובראשית לו ע"ב) אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וְהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דְּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפִּיק לוֹן חָיִין וְקַיָּמִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפִּיק לִי כְּגִירָא בִּידָא דִגְבַר תָּקִיף, וְטָמִיר לִי בְּהַהוּא אֲתַר דְּאֲמָרִית לְכוּ. וְהוּא תָּב לְאַתְרֵיהּ וְאִגְנִיז בְּהַהוּא יַמָּא. but my father inhabited the great sea, he was a huge fish who embraced the great sea from one end to the other; he was mighty and noble and ancient of days so that he would swallow up all the other fishes in the sea and then release them again alive and filled with all the good things of the world. Like a mighty swimmer he could traverse the whole sea in one second. He shot me out like an arrow in the hand of a bowman and hid me in the place I told you of, and he himself returned to his place and is hid in that sea.’
אַשְׁגַּח רִבִּי אֶלְעָזָר בְּמִלּוֹי. אָמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוּצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא וְאַנְתְּ טָעִין אַבַּתְרָן. בָּכוּ כְּחֲדָא וּנְשָׁקוּהוּ וְאֲזְלוּ. אָמְרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ. R. Eleazar pondered a little and said, ‘Thou art the son of the sacred lamp, thou art the son of the venerable Rab Hamnuna, thou art the son of the light of the Torah, and yet thou drivest behind us!’ They both wept together and they kissed him and went forward on their way. They further said to him, ‘May our master be pleased to let us know his name.’
פָּתַח וְאָמַר (שמואל ב כ״ג:כ׳) וּבְנָיָהוּ בֶּן יְהוֹיָדָע. הַאי קְרָא אוֹקְמוּהַ וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דְּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי (ויצא קס"ד א') דָּא צַדִּיק חַי עָלְמִין. רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכֻלְּהוּ נָפְקִין מִנֵּיהּ. יְיָ צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ רְשִׁים הוּא וְרַב מִכֹּלָא. He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. 23, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of God, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”. “Mighty of deeds” signifies the Master of all actions and of all celestial hosts, since all proceed from him; He is the “Lord of hosts”, the insignia of all His hosts, yet distinguished and exalted above all.
רַב פְּעָלִים אִיהוּ מְקַבְצִאֵל הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא. מֵאָן אֲתַר נָפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וְאָמַר מְקַבְצִיאֵל דַּרְגָּא עִלָּאָה סְתִימָאָה דְּעַיִן לא רָאֲתָה וְגו' דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפִיק כֹּלָּא. He is “mighty of deeds, from Kabzeel”, as if to say: “that great and most mighty tree, from what place comes it, from what grade does it issue? From Kabzeel” (lit. gathering of God), from the highest and hidden grade where “no eye hath ever seen, etc.” (Is. 64, 3), a grade which contains the whole and which is the focus of the supernal light, and from which everything issues.
וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא (אילנא) קַיָּימִין, כָּל עָלְמִין וְכָל חַיָּלִין קַדִּישִׁין מִינֵּיהּ אִתְזָנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן. That light is the sacred and hidden temple (Hekal) wherein is concentrated that divine essence from which all the worlds draw sustenance, and all divine hosts are nourished and so subsist.
הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב. תְּרֵין מִקְדְּשִׁין הֲווּ קַיָּימִין בְּגִינֵיהּ וְאִתְזְנוּ מִנֵּיהּ מִקְדָּשׁ רִאשׁוֹן וּמִקְדָּשׁ שֵׁנִי, כֵּיוָן דְּאִיהוּ אִסְתַּלַּק, נְגִידוּ דְּהֲוָה נְגִיד מִלְּעֵילָא אִתְמְנַע, כִּבְיָכוֹל הוּא הִכָּה לוֹן וְחָרִיב לוֹן וְשָׁצֵי לוֹן. וְכֻּרְסְיָיא קַדִּישָׁא נָפְלַת הֲדָא הוּא דִכְתִיב (יחזקאל א׳:א׳) וַאֲנִי בְּתוֹךְ הַגּוֹלָה. הַהוּא דַרְגָּא דְּאִקְרֵי אֲנִי, הוּא בְּתוֹךְ הַגּוֹלָה. אַמַּאי. עַל נְהַר כְּבָר. עַל נָהָר דְּנָגִיד וְנָפִיק דְּפָסִיק מֵימוֹי וּמַבּוּעוֹי וְלָא אִנְגִיד כַּד בְּקַדְמִיתָא (כדבקדמיתא). “He smote the strong lion of Moab” is a reference to the two Temples that existed for His sake and drew their strength from Him, namely, the first Temple and the second Temple. But as soon as He departed, the flow of blessing from above ceased; “He”, as it were, “smote” them, destroyed them, made an end of them, and the sacred Throne was overturned, as it is written, “as I was among the captives” (Ezek. 1, 1), implying that that divine essence called “I” was in captivity. “On the river Khebar” (Ibid.) (Khebar=long ago) means the stream that was once flowing, but the waters and sources of which were cut off so that it flows no more as formerly.
הֲדָא הוּא דִכְתִיב, (איוב י״ד:י״א) וְנָהָר יֶחרַב וְיָבֵשׁ. יֶחרַב בְּבַיִת רִאשׁוֹן וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל, מוֹאָב. (ס"א דהא בקדמיתא) מוֹאָב דְּהֲווּ מֵאָב דְּבִשְׁמַיָא וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לְיִשְׂרָאֵל כֻּלְהוּ אִתְחֲשָׁכוּ. The same is implied in the verse “and the river faileth and drieth up” (Job. 14, 11): “faileth”, referring to the first Temple, and “drieth up” to the second Temple. And so “He smote the two strong lions of Moab” (Moab- Meab, of the father), namely the Temples of the Father in heaven, by whom they were now destroyed, so that all lights which illuminated Israel were now darkened.
וְתוּ הוּא יָרַד וְהִכָּה אֶת הָאֲרִי. בְּזִמְנִין קַדְמָאִין כַּד הַאי נָהָר הֲוָה מָשִׁיךְ מֵימוֹי לְתַתָּא, הֲווּ קַיָּימִין יִשְׂרָאֵל בִּשְׁלִימוּ, דְּדַבְּחִין דִּבְחִין וְקָרְבְּנִין לְכַפָּרָא עַל נַפְשַׁיְיהוּ, וּכְדֵין הֲוָה נָחִית מִלְּעֵילָא דִּיוּקְנָא דְּחַד אַרְיֵה וְהֲווּ חָמָאן לֵיהּ עַל גַּבֵּי מַדְבְּחָא רָבִיץ עַל טַרְפֵּיהּ, אָכִיל קָרְבְּנִין כִּגְבַר תַּקִּיף. וְכָל כַּלְבִּין הֲווּ מִתְטַמְרִין מִקַּמֵּיהּ וְלָא נַפְקֵי לְבַר. Further, “He went down and smote the lion”: formerly when that stream flowed down to here below, Israel was free from care, offering peace-offerings and sin-offerings to atone for his soul; and from on high descended the image of a lion visible to all, crouching on his prey, consuming the offerings like a mighty giant. All the dogs kept themselves out of sight, fearing to venture abroad.
כֵּיוָן דְגָרְמוּ חוֹבִין אִיהוּ נָחִית לְגוֹ דַּרְגִּין דִּלְתַתָּא וְקָטִיל לְהַהוּא אַרְיֵה, דְּלָא בָעָא לְמֵיהַב לֵיהּ טַרְפֵּיהּ כִּדְבְקַדְמִיתָא, כִּבְיָכוֹל קָטִיל לֵיהּ. הוּא הִכָּה אֶת הָאֲרִי וַדַּאי. לְתוֹךְ הַבּוֹר לְעֵינָהָא דְּסִטְרָא אָחֳרָא בִּישָׁא. כֵּיוָן דְּחָמַאת הָכִי הַהוּא סִטְרָא אָחֳרָא אִתְתַּקְפַת (בר"מ פ' בהר קי"א) וְשַׁדְּרַת לְחַד כַּלְבָּא לְמֵיכַל קָרְבְּנִין. וּמַה שְּׁמֵיהּ דְּהַהוּא אַרְיֵ"ה אוֹרִיאֵ"ל דְּאַנְפּוֹי אַנְפֵּי אַרְיֵה. וּמַה שְּׁמֵיהּ דְּהַהוּא כַּלְבָּא בְּלַאדָן שְׁמֵיהּ. דְּלָאו אִיהוּ בִּכְלַל אָדָם, אֶלָא כַּלְבָּא וְאַנְפֵּי כַּלְבָּא. But when sin prevailed He descended to the regions here below and slew that lion, not desiring any more to provide his portion as formerly. He, as it were, slew him: “He smote the lion”, most assuredly, “into the pit”, that is to say, in the sight of the “evil monster”. The same evil monster, seeing this, sent a dog to consume the offerings. The name of the lion is Ariel, as his face is that of a lion; and the name of the dog is Baladon (not-man), for it is a dog and has the face of a dog.
בְּיוֹם הַשֶּׁלֶג בְּיוֹמָא דְּגָרְמוּ חוֹבִין וְדִינָא אִתְדָן לְעֵילָא מֵעִם בֵּי דִינָא עִלָּאָה. וְעַל דָּא כְּתִיב לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג דָּא דִינָא עִלָּאָה. אַמַּאי בְּגִין דְּכָל בֵּיתָהּ לָבוּשׁ שָׁנִים וְיָכִיל לְמִיסְבַּל אֶשָּׁא תַּקִּיפָא. עַד כָּאן רָזָא דִקְרָא. “In a day of snow”, that is, in the day when on account of Israel’s sins sentence was pronounced by the Court on high. (The same is implied in the verse “She is not afraid of the snow for her household” (Prov. 31, 21), that is to say, of the judgement on high; why so? “for all her household are clothed with scarlet”, and hence can endure the strongest fire.) Such is the mystical meaning of this verse.
מַה כְּתִיב בַּתְרֵיהּ (שמואל ב כ״ג:כ״א) וְהוּא הִכָּה אֶת אִישׁ מִצְרִי אִישׁ מַרְאֶה. הָכָא רָזָא דִקְרָא אֲתָא לְאוֹדָעָא, דִּי בְּכָל זִמְנָא דְיִשְׂרָאֵל חָבוּ אִיהוּ אִסְתַּלַּק וּמְנַע מִנַּיְיהוּ כָּל טָבִין וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי דָּא נְהוֹרָא דְּהַהוּא נְהוֹרָא דְּהֲוָה נָהִיר לוֹן לְיִשְׂרָאֵל. וּמָאן אִיהוּ משֶׁה. דִּכְתִיב, (שמות ב׳:י״ט) וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וְגו'. וְתַמָּן אִתְיְלִיד וְתַמָּן אִתְרַבֵּי וְתַמָּן אִסְתַּלִיק לִנְהוֹרָא עִלָּאָה. The next verse reads: “And he smote an Egyptian, a man of good appearance, etc.” The mystical meaning of this verse is that every time Israel sins, God leaves them and withholds from them all the blessings and all the lights which illumined them. “He smote an Egyptian”: this signifies the light of Israel’s great luminary, to wit, Moses, who is called an Egyptian, as it is written, “And they said, an Egyptian delivered us, etc.” (Exod. 2, 19), for there he was born, there he was brought up and there he was vouchsafed the higher light.
אִישׁ מַרְאֶה כְּמָה דְאַתְּ אָמֵר (במדבר י״ב:ח׳) וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ כְּמָא דְאַתְּ אָמֵר, (דברים ל״ג:א׳) אִישׁ הָאֱלהִים. כִּבְיָכוֹל בַּעֲלָהּ דְּהַהוּא מַרְאֶה כְּבוֹד ה'. דְּזָכָה לְאַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא (כ"א ב) מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא. “A man of good appearance” (mar’eh) also signifies Moses, of whom it is written “ou-mar’eh (by clear appearance) and not in dark speeches” (Num. 12, 8); so too “man” (ish), as he is called “man of God” (Deut. 33, 1), the husband, as it were, of the Divine glory, leading it whereso he would upon the earth, a privilege no other man had ever enjoyed.
וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמָסַר בִּידֵיהּ כְּמָא דְאַתְּ אָמֵר, (שמות י״ז:ט׳) וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא וּבְהַאי חָב בַּסֶּלַע כְּמָא דְאַתְּ אָמֵר, (במדבר כ׳:י״א) וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, משֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה. “And the Egyptian had a spear in his hand,” to wit, the divine rod that was delivered into his hand, as we read: “With the rod of God in my hand” (Exod. 17, 9), which is the same rod that was created in the twilight of the Eve of Sabbath, and on which there was engraven the Divine Name in sacred letters. With the same rod Moses sinned by smiting the rock, as we read: “And he smote the rock with his rod twice” (Num. 20, 11). The Holy One, blessed be He, said to him “I have not given the rod for that purpose; by thy life, from henceforward it will not be in thy hand any more.”
מִיָּד (כ"ח ב') וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט בְּדִינָא קַשְׁיָא (שמואל ב כ״ג:כ״א) וַיִּגְזוֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. דִּמְהַהִיא שַׁעֲתָא אִתְמְנַע מִנֵּיהּ וְלָא הֲוָה בִּידֵיהּ לְעָלְמִין. וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. עַל הַהוּא חוֹבָא דִּמְחָא בְּהַהוּא מַטֶּה, מֵת וְלָא עָאל לְאַרְעָא קַדִּישָׁא וְאִתְמְנַע נְהוֹרָא דָא מִיִּשְׂרָאֵל. Immediately “He went down to him with a rod”, i.e. He judged him rigidly, “and plucked the spear out of the Egyptian’s hand,” for from that moment he lost it and never more regained it. “And slew him with his spear,” i.e. through the sin of smiting the rock with that rod he died without entering the Holy Land, and thereby that illumination was withheld from Israel.
(שמואל ב כ״ג:י״ט) מִן הַשְּׁלשִׁים (ק"ה ב) הֲכִי נִכְבָּד, אִלֵּין שְׁלשִׁים שָׁנָה עִלָּאִין דְּאִיהוּ נָטִיל מִנְהוֹן וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטִיל וְאִתְקָרֵב. וְאֶל הַשְּׁלשָׁה לֹא בָא, אִנּוּן הֲווּ אַתְיָאן לְגַבֵּיהּ וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן. “He was more honourable than the thirty” (II Sam. 23, 23) alludes to the thirty celestial years from which he was taken to be sent down below. “But he attained not to the first three”, that is, they (the patriarchs) came to him and gave him whatever he craved, but he did not come to them;
וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא (דחושבנא) דִּלְהוֹן, (שמואל ב כ״ג:כ״ג) וַיְשִימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ לְעָלְמִין. לֵית פִּירוּדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבִיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. and although he dld not enter into their number, yet “David put him into his service”, that is, David never detached him from his heart, nor will there ever be any separation between the two. David turned his heart towards him, but he did not turn his towards David, in the same manner as the moon addresses her praises and hymns towards the sun, drawing him to herself to set up, as it were, his abode with her. This is implied in the words “And David put him into his service”.’
נָפְלוּ רִבִּי אֱלִיעֶזֶר וְרִבִּי אַבָּא קַמֵּיהּ. אַדְהָכִי וְהָכִי לָא חֲמוּ לֵיהּ. קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוּ לֵיהּ. יָתְבוּ וּבָכוּ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא אָמַר רִבִּי אַבָּא וַדַּאי הָא דְּתָנֵינָן דְּבְּכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִנּוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתָא לְגַבָּן מֵהַהוּא עָלְמָא לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וְהֲווּ בָּעוּ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בָּעוּ לְמִטְעַן וְלא אָזְלוּ. דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא הֲווּ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דְּחֲמָרֵי. R. Eleazar and R. Abba prostrated themselves before the stranger. Of a sudden they saw him not. They arose and looked on every side, but they saw him not. They sat down and wept and were unable to exchange a word. After a while R. Abba said: ‘It is assuredly true as we have been taught, that whenever the righteous on their journey busy themselves with expositions of the Torah, they are favoured by visits from the other world; for it is clear that it was the venerable Rab Hamnuna who appeared to us from the other world to reveal to us all these things, and now before we could recognize him, he has vanished.’ They arose and tried to drive the asses, but could not make them go, and again tried, but could not. They became frightened and left the animals behind. That spot is called until this day ‘Asses’ place.
פָּתַח רִבִּי אֶלְעָזָר (ל"א ב', מ"ו א', י"ח א) וְאָמַר (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגו' כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזָמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנִי נְשָׁא לְאִנּוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְּתִיב אֶלָא רַב טוּבְךָ. וּמָאן אִיהוּ (תהילים קמ״ה:ז׳) זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חַי עָלְמִין דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ (ישעיהו ס״ג:ז׳) וְרַב טוּב לְבֵית יִשְׂרָאֵל וְגו'. R. Eleazar commenced to discourse thus: O how great is the abundance of thy goodness which thou hast laid up for them that fear thee, etc. (Ps. 31, 20). ‘How great is the heavenly bounty which the Holy One, blessed be He, hath reserved for those who excel in righteousness, who shun sin and devote themselves to the study of the Torah, when they ascend to the world to come. It is not written simply “thy goodness”, but “abundance of thy goodness”, the same expression as in the verse “They utter the fame of the abundance of thy goodness” (Ps. 145, 7), to wit, the delight which the righteous enjoy in the world to come in the presence of the Everlasting who is “abundant in goodness towards the house of Israel” (Is. 63, 7).
תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ"ה, כְּמָה דְּאִתְמָר. רַב דָּא אִילָנָא רַ"ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב וְאָעִיל לֵיהּ בְּרוּם רְקִיעִין. We may also find enshrined in this passage a mystery of wisdom, in which all other mysteries are enclosed. We translate: “O Mah, great is thy goodness, etc.” Mah (“How” or “What”) has already been explained. Rab (“abundant” or “great”) alludes to the strong and mighty tree: there is another and a smaller tree, but this one is tall, reaching into the highest heaven.
טוּבְ"ךָ דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ בְּגִין דְּגָנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא. פָּעַלְתָּ דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב, (שמות ט״ו:י״ז) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ, וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ. “Thy goodness” alludes to the light that was created on the first day. “Which thou hast laid up for those who fear thee”, since He has treasured it up for the righteous in the world to come: “which thou hast wrought” alludes to the higher Gan-Eden (Garden-of-Eden, Paradise), as it is written, “The place, O Lord, which thou hast wrought for thy dwelling” (Exod. 15, 17), to wit, “Thou hast wrought for them that trust in thee”.
(בראשית מו ע"ב) נֶגֶד בְּנֵי אָדָם דָּא גַּן עֵדֶן דִּלְתַתָּא לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא גַּן עֵדֶן דִּלְעֵילָא. וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׁרָאן (ושריין) לְתַתָּא. “In the sight of the sons of men” alludes to the lower Gan-Eden where all the righteous abide, as spirits clad in a resplendent vesture resembling their corporeal figure in this world; this is meant by “in the sight of man”, i.e. presenting the likeness of the people of this world. They stay there for a time, then rise in the air and ascend to the celestial Academy, which is the Gan-Eden above; then they rise again and bathe in the dewy rivers of pure balsam, and then descend and remain below,
וּלְזִמְנִין אִתְחֲזוּן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דְּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה וְלָא זָכִינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר. and sometimes they appear to men to perform for them miracles in the manner of angels, as we have just seen the light of the “Sacred Lamp”, without, however, being vouchsafed an insight into the mysteries of Wisdom, so far as we could have wished.’
פָּתַח רִבִּי אַבָּא וְאָמַר (שופטים י״ג:כ״ב) וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלהִים רָאִינוּ, אַף עַל גַּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אָמַר הוֹאִיל וּכְתִיב, (שמות ל״ג:כ׳) כִּי לא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן וּבְגִין כָּךְ מוֹת נָמוּת. וְאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דְּהֲוָה אָזִיל בַּהֲדָן וְנִתְקַיֵּים (ואתקיימנא) בְּעָלְמָא. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרֵיהּ לְגַבָּן לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא. R. Abba said: ‘It is written, “And Manoah said unto his wife, We shall surely die, because we have seen God” (Judg. 13, 22). Although Manoah was ignorant of the object of the apparition, he nevertheless argued, “Since it is written ‘for man shall not see me and live ‘(Exod. 33, 20), and as we certainly saw Him, we shall therefore die.” And we were privileged to see that light which accompanied us, and we are still alive, because the Holy One, blessed be He, sent it to us in order to reveal to us the mysteries of Wisdom. Happy is our portion!’
אֲזְלוּ, מְטוּ לְחַד טוּרָא וְהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוּ עַנְפִין דְּאִילָנָא דְטוּרָא לְאֲקָשָׁא דָּא בְדָא וְאָמְרֵי שִׁירָתָא. עַד דַּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דְּהֲוָה אָמַר בְּנֵי אֱלָהִין קַדִּישִׁין אִנּוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִנּוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאִימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי. אַדְּהָכִי נָפִיק קָלָא כְּמִלְקַדְּמִין וְאָמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאִים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׁוּ. They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.’ In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.’
בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקִּיף וְהֲווּ אָמְרֵי (תהילים כ״ט:ה׳) קוֹל יְיָ שׁוֹבֵר אֲרָזִים. נָפְלוּ עַל אַנְפַּיְהוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּדְחִילוּ סַגְיָא נָפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וְאֲזְלוּ וְלָא שְׁמָעוּ מִידִי. נָפְקוּ מִן טוּרָא וְאָזְלוּ. At that moment they heard a loud and mighty sound issuing from between the branches of the trees, and they uttered the verse: ‘The voice of the Lord breaketh the cedars’ (Ps. 29, 5). R. Eleazar and R. Abba fell upon their faces and a great fear came over them. They then arose in haste and went on their way, and heard nothing more. They left the hill,
כַּד מָטוּ לְבֵי רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן. חָדוּ חָדֵי (חדא), רִבִּי שִׁמְעוֹן אָמַר לוֹן וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דְּאֲנָא דָמִיכְנָא הַשְׁתָּא וְחָמֵינָא לְכוּ וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדֵּר לְכוּ תְּרֵין עִטְרִין עַל יְדָא דְּחַד סָבָא לְאַעַטְּרָא לְכוּ. וַדַּאי בְּאָרְחָא דָא קוּדְשָׁא בְּרִיךְ הוּא הֲוָה. תּוּ דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אָמַר רִבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן דְּחָכָם עָדִיף מִנָּבִיא. אֲתָא רִבִּי אֶלְעָזָר וְשַׁוִּי רֵישֵׁי בֵּין בִּרְכּוֹי דְּאֲבוֹי וְסָח (ליה) עוֹבָדָא. and when they reached the house of R. Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they rejoiced exceedingly. R. Simeon said to them, ‘Assuredly ye traversed a path of heavenly miracles and wonders, for as I was sleeping just now I had a vision of you and of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on that path. Further, I saw your faces as if transfigured.’ R. Jose remarked: ‘Well have ye said that “the sage is superior to the prophet”.’ R. Eleazar then approached and put his head between the knees of his father and told him all that had happened to them.
דָּחִיל רִבִּי שִׁמְעוֹן וּבְכָה אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אָמַר (אמרו) בְּשַׁעֲתָא דְּחֲמָא מִיתָתֵיהּ וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב, (מלכים ב ד׳:י״ז) לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ (ברה) דְּשׁוּנַמִּית הֲוָה. וּתְרֵין (בשלח מ"ה ע"א) חִבּוּקִין הֲווּ, חַד דְּאִימֵיהּ וְחַד דֶּאֱלִישָׁע. דִּכְתִיב, (מלכים ב ד׳:ל״ד) וַיָּשֶׂם פִּיו עַל פִּיו. R. Simeon trembled and wept. ‘“O Lord, I have the report of thee,and I am afraid” ‘(Habak. 3, 2), he said. ‘This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKkuK? Because it is written, “At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son” (II Kings 4, 16), and he- Habakkuk- was the son of the Shunammite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34).
אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמִיתָא כַּד מִית פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ אַגְלִיף בֵּיהּ כָּל אִנּוּן (בשלח נ"א ע"ב) אַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שִׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפָן אִנּוּן מָאתָן וְשִׁיתְּסַר אַתְוָון. In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child
וְכֻלְהוּ אַתְוָון אַגְלִיף בְּרוּחֵיהּ (נ"א בדיבורא) אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָא דְּאַשְׁלִים לְכָל סִטְרִין. אַשְׁלִים לַחֲבוּקִין כִּדְאִתְּמַר. וְאַשְׁלִים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר (פקודי רמ"ו ע"ב) אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ. וְעַל דָּא אִקְרֵי חֲבַקוּק. so as to put again into him the breath of life through the power of the letters of the seventy-two names. And Elisha named him Habakkuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H. B. K. V. K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted.
וְאִיהוּ אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דְּהֲוָה לִי דְּאַטְעִימְנָא מֵהַהוּא עָלְמָא וְדָחִילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׁיהּ וְאָמַר (נשא קל"ח ע"ב) ה' פָּעָלְךָ דְּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ. כְּמוֹ חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִנּוּן שָׁנִים קַדְמוֹנִיּוֹת חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ לְהַהוּא דַרְגָּא דְּלֵית (בה) חַיִּין כְּלַל. Therefore the child was named Habakkuk, and it was he who said: “O Lord, I have heard the report of thee, and I am afraid” (Habak. 3, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, “O Lord, Thy work” which Thou hast accomplished for me, “in the midst of the years”, I pray, “let its life be”. For he who is bound up with the cycles of past years has life bound up with him. “In the midst of the years make it known”, to wit, that stage in which there is no life.’
בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר אוּף אֲנָא מִמַּה דְּשָׁמַעְנָא דָּחִילְנָא לְקוּדְשָׁא בְּרִיךְ הוּא. זָקִיף יְדוֹי עַל רֵישֵׁיהּ וְאָמַר וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא זְכִיתוּן אַתּוּן לְמֶחמֵי אַפִּין בְּאַפִּין וְלָא זָכִינָא בֵּיהּ. נָפַל עַל אַנְפּוֹי וְחֲמָא לֵיהּ מְעַקֵּר טוּרִין מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי בְּהַהוּא עָלְמָא תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא הֲוָה קָרֵי לְרִבִּי אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא (ט' א) פְּנִי"אֵל כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:ל״א) כִּי רָאִיתִי אֱלהִים פָּנִים אֶל פָּנִים. R. Simeon then wept and said: ‘I also from what I have heard am seized with fear of the Holy One, blessed be He.’ He then raised his hands above his head and said, ‘What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.’ He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, ‘Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, “For I have seen God face to face” (Gen. 32, 31).
Introduction 12:74-84 (Chapter 12) (Introduction) (Zohar)
Introduction 12:74-84 (Chapter 12) (Introduction) (Zohar) somebodyרִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי וְרִבִּי אַבָּא בַּהֲדֵיהּ, וְהֲוָה טָעִין חַד גַּבְרָא אֲבַּתְרַיְיהוּ. אָמַר רִבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן. R. Eleazar was journeying to visit his father-in-law, R. Jose, son of R. Simeon son of Lakunya. He was accompanied by R. Abba, and another man was leading their baggage-ass behind them. Said R. Abba, ‘Let us open a discourse on the Torah, the time and place being propitious.’
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר (ויקרא י״ט:ל׳) אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. תָּא חֲזֵי, בְּשִׁית יוֹמִין בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא. וְכָל יוֹמָא וְיוֹמָא גָלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ בְּהַהוּא יוֹמָא. אֵימָתַי גָּלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ. בְּיוֹמָא רְבִיעָאָה. בְּגִין דְּאִנּוּן תְּלַת יוֹמִין קַדְמָאִין כּוּלְהוּ הֲווּ סְתִימִין וְלָא אִתְגָּלוּ, כֵּיוָן דְּאֲתָא יוֹמָא רְבִיעָאָה אַפִּיק עֲבִידְתָּא וְחֵילָא דְּכוּלְהוּ. R. Eleazar then began thus: ‘It is written: Ye shall keep my Sabbaths (Lev. 19, 30). Consider this: the Holy One, blessed be He, created the world in six days and each day revealed a part of His work, and functioned through the energy imparted to it. But none of the work was actually disclosed nor the energy functioning until the fourth day. The first three days were undisclosed and imperceptible, but when the fourth day came the product and energy of all of them was brought out into the open.
דְּהָא אֶשָׁא וּמַיָא וְרוּחָא אַף עַל גַּב דְּאִנּוּן תְּלַת יְסוֹדִין עִלָּאִין, כֻּלְהוּ תַּלְיָין, וְלָא אִתְגְּלִי עֲבִידְתָּא דִלְהוֹן, עַד דְּאַרְעָא גָּלֵי לוֹן, כְּדֵין אִתְיְדַע אוּמְנוּתָא דְּכָל חַד מִנַּיְיהוּ. Fire, water, and air, as three primordial elements, were still in suspense, their activity not having become visible until the earth disclosed them and so made knowable the workmanship of each one of them.
וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא וּכְתִיב וַתּוֹצֵא הָאָרֶץ (דשא). אֶלָּא הַאי אַף עַל גַּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה וְאִתְכְּלִיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פִּירוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלִי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא עִלָּאָה. You may object that in the account of the third day it is written, “Let the earth put forth grass”, as well as “And the earth put forth”. The answer is that, though ascribed to the third day, this actually took place on the fourth day, and it was included in the account of the third day merely to indicate the unbroken continuity of the creation. From the fourth day onwards He disclosed His work and produced an artificer for the function of each one (for the fourth day is the symbol of the fourth leg of the celestial Throne).
וְכָל עֲבִידְתַּיְיהוּ דְּכֻלְהוּ בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין הֲווּ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא הֲדָא הוּא דִכְתִיב (בראשית ב׳:ב׳) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת, וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא. Furthermore, the activities of all the days, whether of the first or the second triad, were made dependent on the day of the Sabbath, as it is written, “And on the seventh day God finished.” This is the Sabbath, and this is the fourth foot of the celestial Throne.
וְאִי תֵימָא אִי הָכִי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ תְּרֵין. אֶלָּא שַׁבָּת (תרומה קל"ה ב) דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פִּירוּדָא. What, then, you may ask, is implied in “My Sabbaths ye shall observe”, which seems to point to two Sabbaths? The answer is that the plural form indicates the eve of Sabbath and the Sabbath itself, which merge into each other without a break.’
אָמַר (להו) הַהוּא טַיְיעָא דְּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אָמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא (עליה) מִלְּעֵילָא. אָמַר לֵיהּ אִי הָכִי עֲבֵידַת לְשַׁבָּת דְּלָאו אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא. אָמַר רִבִּי אַבָּא וְהָכִי הוּא (ישעיהו נ״ח:י״ג) וְקָרָאתָ לַשַּׁבָּת עוֹנְג לִקְדוֹשׁ יְיָ מְכוּבָּד, אִדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה' לְחוּד. אָמַר לֵיהּ אִי הָכִי מַאן קְדוֹשׁ ה'. אָמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אָמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד וּכְתִיב וְכִבַּדְתּוֹ. אָמַר רִבִּי אֶלְעָזָר לְרִבִּי אַבָּא אַנַח לְהַאי גַבְרָא דְּמִלָּה (חדתא) דְחָכְמְתָא אִית בֵּיהּ דְּאֲנַן לָא יְדַעְנָא בָהּ. אָמְרוּ לֵיהּ אֵימָא אַנְתְּ. At this point the driver who was following them interposed with the question: ‘What is meant by “And ye shall reverence my sanctuary” (Ibid.)? R. Abba replied: ‘This designates the sanctity of the Sabbath.’ ‘What then,’ he said, ‘is the sanctity of the Sabbath?’ ‘It is the sanctity which was conferred upon it from above.’ ‘If that is so’ (argued the stranger) ‘thou makest the Sabbath to possess no sanctity of its own but only such as rests on it from above.’ ‘It is indeed so’ (said R. Abba), ‘as it is written, “And call the Sabbath a delight, and the holy of the Lord honourable” (Is. 58, 13), where the “Sabbath” and the “holy of the Lord” are mentioned each separately.’ ‘What, then, is the “holy of the Lord”?’ ‘It is the holiness which descends from above to rest on it.’ ‘But’ (argued the stranger) ‘if the holiness emanating from on high is called “honourable”, evidently the Sabbath itself is not so called, and yet it is written, “And thou shalt honour it” (Ibid.).’ Said R. Eleazar to R. Abba, ‘Cease arguing with that man, for he seems to know some mystery of which we are ignorant.’ They then said to him: ‘Say what thou hast to say.’
פָּתַח וְאָמַר, (ויקרא יט) אֶת שַׁבְּתוֹתַי. אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא (ויקהל ר"ז א). וּבְגִין כָּךְ אַסְגֵי אֶת. שַׁבְּתוֹתַי (נ"א דא) שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה דְּאִנּוּן תְּרֵין כְּלִילָן כְּחֲדָא וּסְתִימִין כְּחֲדָא. He commenced thus: ‘It is written: ‘eth Shabthothai (“My sabbaths”) (Lev. 19, 30). The particle eth indicates that in the precept of the Sabbath is to be included the limit of the Sabbath walk, which is two thousand cubits in all directions.”My Sabbaths” is a reference to the higher Sabbath and the lower Sabbath, which are two joined together as one.
אִשְׁתָּאַר שַׁבָּת (יתרו צ"ב א' בר"מ) אָחֳרָא דְּלָא אִדְכַּר וְהֲוָה בְּכִסּוּפָא. אָמְרָה קַמֵּיהּ מָארֵי דְעָלְמָא מִיּוֹמָא דְּעַבְדַּת לִי שַׁבָּת אִתְקָרֵינָא וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אָמַר לָהּ בְּרַתִּי שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטֵּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וְאָמַר מִקְדָּשִׁי תִּירָאוּ. וְדָא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא דְּאִיהִי יִרְאָה, וְשַׁרְיָא בָהּ יִרְאָה. וּמָאן אִיהוּ. דְּקוּדְשָׁא בְּרִיךְ הוּא אַכְלִיל וְאָמַר אֲנִי ה'. וְאֲנָא שְׁמַעְנָא מֵאַבָּא דְּאָמַר הָכִי. וְדַיֵּיק אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת. שַׁבְּתוֹתַי דָּא עִגּוּלָא (רכ"ט א', תצוה ק"פ א', ויקהל ר"ה א) וְרִבּוּעַ דִּלְגוֹ, וְאִנּוּן תְּרֵין. וּלְקֳבֵיל אִנּוּן תְּרֵין אִית תְּרֵי קְדוּשָׁתֵי דְּאִית לָנוּ לְאַדְכָּרָא, חַד וַיְכֻלּוּ, וְחַד קָדוֹשׁ. וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וּבִקְדוּשָׁה (ובקידושא) דְּאֲנַן מְקַדְּשִׁין תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וְסָלִיק כֹּלָּא לְשִׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוּ. There was still one Sabbath left unmentioned. Feeling humiliated, she pleaded before the Creator, saying, “O Lord of the universe, since the time when Thou didst create me, I have been called merely ‘day of Sabbath’, but surely a day must have for companion a night.” Said the Lord to her, “O my daughter, thou art Sabbath, and Sabbath I will call thee. But I will confer on thee an even more glorious crown.” He then made proclamation, “And ye shall fear my sanctuary” (Ibid.). This is a reference to the Sabbath of the eve of Sabbath, which inspires fear, and upon which fear rests. And it is the Holy One, blessed be He, Himself who identified Himself with her, saying “I am the Lord” (Ibid.). I have further heard’ (continued the stranger) ‘the following exposition from my father. He stressed the particle eth as signifying the limit of the Sabbath walk. “My Sabbaths,” he said, denotes the circle and the square within1The circle, square, and point were used by the Cabbalists to symbolise the three highest Sefiroth. ., and corresponding to these two the sanctification recital consists of two parts, one the verses Genesis 2, 1-3, commencing Vaikhulu (and were completed) and the other the sanctification proper (Kiddush). Vaikhulu contains thirty-five words, and the Kiddush contains thirty five words, making together seventy, corresponding to the seventy names of the Holy One, blessed be He, by which the congregation of Israel is crowned.
וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא אִנּוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלִיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתָּיָּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא. On account of this circle and square, the Sabbaths here referred to come under the injunction of the word “keep” used in the second version of the Ten Commandments (Deut. 5, 12) as it is written here, “ye shall keep my Sabbaths”. For the other, the highest Sabbath does not come under the injunction of Shamor (keep), but is under that of Zakhor (remember), which is used in the first version of the Ten Commandments (Exod. 20, 8), since the Supreme King is hinted at in the word Zakhor (remember). For this reason He is called “the King with whom Peace dwells”, and His peace is within the injunction of zakhor (remember). And this is why there is no contention in the supernal realm,
בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא חַד יַעֲקֹ"ב וְחַד יוֹסֵ"ף. וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי (ישעיהו נ״ז:י״ט) שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. לָרָחוֹק דָּא יַעֲקֹב, וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כְּמָא דְאַתְּ אָמֵר, (ירמיהו ל״א:ג׳) מֵרָחוֹק יְיָ נִרְאָה לִי (שמות ב׳:ד׳) וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב כְּמָא דְאַתְּ אָמֵר, (דברים ל״ב:י״ז) חֲדָשִׁים מִקָּרוֹב בָּאוּ. מֵרָחוֹק דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ. because of the twofold peace here below, one for Jacob and one for Joseph, as it is written, “Peace, Peace, to him that is far off and to him that is near” (Is. 57, 19): “to him that is far of” refers to Jacob, “and to him that is near” refers to Joseph. “To him that is far” is parallel to “From afar the Lord appeared unto me” (Jer. 31, 3), as well as to “And his sister stood afar off’ (Exod. 2, 4); “and to him that is near” is parallel to “new gods who came up since a near time” (Deut. 32, 17). “From afar” signifies the supernal point which is situated in His palace,
וְעַל דָּא כְּתִיב תִּשְׁמוֹרוּ אִתְכְּלִיל בְּשָׁמוֹר. (ואתחנן ר"ס) וּמִקְדָּשִׁי תִּירָאוּ דָּא נְקוּדָה דְקַיְימָא בְּאֶמְצָעִיתָא דְּאִית לְדַחֲלָא מִנָּהּ יַתִּיר מִכֹּלָּא דְּעָנְשֵׁיהּ מִיתָה. וְהַיְינוּ דִכְתִיב, (שמות ל״א:י״ד) מְחַלֲּלֶיהָ מוֹת יוּמָת. מָאן מְחַלֲּלֶיהָ. מָאן דְּעָאל לְגוֹ חָלָל דְּעִגּוּלָא וְרִבּוּעָא לְאֲתַר דְּהַהוּא דִנְקוּדָה (נקודה) שַׁרְיָא (ביה) וּפָגִים בֵּיהּ מוֹת יוּמָת. וְעַל דָּא כְּתִיב תִּירָאוּ. וְהַהִיא נְקוּדָה אִקְרֵי אֲנִי, וְעֲלָהּ שַׁרְיָא הַהוּא דְּסָתִים עִלָּאָה דְּלָא אִתְגַּלְּיָא וְהַיְינוּ יְיָ וְכֹלָּא חַד. נָחֲתוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּנְשָׁקוּהוּ. אָמְרוּ וּמַה כָּל חָכְמְתָא דָא אִית תְּחוֹת יְדָךְ וְאַתְּ טָעִין אַבַּתְרִין. אָמְרוּ לֵיהּ מָאן אַנְתְּ. אָמַר לוֹן לָא תִשְׁאֲלוּן מָאן אֲנָא, אֶלָּא אֲנָא וְאַתּוּן נֵיזֵל וְנִתְעַסֵּק בְּאוֹרַיְיתָא וְכָל חַד יִיִמָא מִלִּין דְּחָכְמְתָא לְאַנְהָרָא אוֹרְחָא. and in regard to which it is said “ye shall keep”, thus bringing it under the injunction of shamor (keep). “And my sanctuary ye shall fear” refers to point which is situated in the centre and which is most to be feared, as the penalty of transgression is death, as it is written, “Everyone that profaneth it shall surely be put to death” (Ex. 31, 14); i.e. those who penetrate into the space of the circle-square, treading on the spot where the central point is situated and damaging it-these shall surely be put to death. Of this it is written, “Ye shall fear.” That point is called Ani (I) (Lev. 19, 30), and upon it rests the unknown, the Most High, the unrevealed One which is TETRAGRAMMATON (the Lord), both being one.’ R. Eleazar and R. Abba came up to the stranger and kissed him. They said: ‘With all this profound knowledge thou hast displayed, is it meet that thou shouldst journey behind us? Who art thou?’ they asked him. ‘Do not ask,’ he said, ‘but let us proceed on our way and together let us discourse on the Torah. Let each one say some word of wisdom to illumine our way.’
אָמְרוּ לֵיהּ מָאן יָהַב לָךְ לְמֵיזַל הָכָא וּלְמֶהֱוֵי (ולמהוי) טָעוּן (טעין) בְּחַמְרֵי, אָמַר לוֹן יוּ"ד עֲבַד קְרָבָא בִּתְרֵין אַתְוָון בְּכָ"ף וְסַמַ"ךְ לְאִתְקַשְׁרָא בַּהַדָּאי (נ"א כחדא). כָּ"ף לָא בָּעָא לְאִסְתַּלָּקָא וּלְאִתְקַשָּׁרָא בָּתַר (נ"א באתר) דְּלָא יָכְלָא לְמֶהֱוֵי רִגְעָא חָדָא אֶלָּא בֵּיהּ. סָמֶ"ךְ לָא בָעָא לְאִסְתַּלָּקָא בְּגִין לְסַעֲדָא לְאִנּוּן דְּנָפְלִין דְּהָא בְּלִי סָמֶ"ךְ לָא יָכְלִין לְמֶהֱוֵי. They asked him, ‘Who charged thee to make this journey as an ass-driver?’ He said to them, ‘The letter Yod waged war with the letters Kaph and Samekh, to make them join me. The Kaph refused to leave its place, since it could not exist for a moment elsewhere. The Samekh refused to move from its place lest it should cease to support those that fall.
יוּ"ד אֲתָא לְגַבָּאי יְחִידָאָה נָשִׁיק לִי וְגַפִּיף לִי בָּכָה עִמִּי וְאָמַר לִי בְּרִי מָה אַעֲבִיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וְאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ וְאֲנָא אֶהֱוֵי סְעִיד לָךְ וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ דְּאִנּוּן י"ש יוּ"ד עִלָּאָה וְשִׁי"ן עִלָּאָה לְמֶהוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל. וּבְגִין כָּךְ בְּרִי זִיל וְהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזִיל בְּכָךְ. The Yod then came to me all alone and kissed and embraced me. He wept with me and said, “My son, what shall I do for thee? I will go and load myself with a plenitude of good things and of precious, sublime and mystic symbols, and then I will come to thee and help thee and put thee in possession of two celestial letters superior to those that have departed, to wit the word Yesh (plentifulness), consisting of a celestial Yod and a celestial Shin, so that thou wilt become possessed of stores of riches of all kinds. Go then, my son, and load thy ass.” This is why I am travelling in this manner.’
חָדוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּבָכוּ וְאָמְרוּ זִיל רְכִיב וְאֲנַן נַטְעִין אַבַּתְרָךְ. אָמַר לוֹן וְלָא אֲמָרִית לְכוֹן דְּפִּיקוּדָא דְּמַלְכָּא אִיהוּ עַד דְּיֵיתֵי הַהוּא דְטָעַן (דטעין) חַמְרֵי. אָמְרוּ לֵיהּ הָא שְׁמָךְ לָא אָמַרְתְּ לָן, אֲתַר בֵּית מוֹתָבָךְ מַאי הוּא. אָמַר לוֹן אֲתַר בֵּית מוֹתְבִי אִיהוּ טַב וְעַיְילָא לְגַבָּאי, וְאִיהוּ (ריש תיקון כ"א דף נ"ב ע"א ובראשית ל"ו ע"ב) מִגְדָּל חַד דְּפָרַח בַּאֲוִירָא רַב וְיַקִּירָא. וְאִנּוּן דְּדַיְירִין בֵּיהּ בְּהַאי מִגְדְּלָא, קוּדְשָׁא בְּרִיךְ הוּא וְחַד מִסְכְּנָא. וְדָא הוּא אֲתַר בֵּית מוֹתְבִי וְגָלֵינָא (נ"א ועלינא) מִתַּמָּן וְאֲנָא טָעִין חַמְרֵי. אַשְׁגָּחוּ רִבִּי אַבָּא וְרִבִּי אֶלְעָזָר בֵּיהּ וְאַטְעִים לוֹן מִלּוֹי דְּהֲווּ מְתִיקִין כְּמַנָּא וְדוּבְשָׁא. אָמְרוּ לֵיהּ שְׁמָא דְּאֲבוּךְ אִי תֵימָא נַנְשִׁיק עַפְרָא דְרַגְלָךְ. אָמַר לוֹן וְאַמַּאי, לָאו אוֹרַח דִּילִי בְּכָךְ לְאִתְגָאָה בְּאוֹרַיְיתָא. R. Eleazar and R. Abba rejoiced; they also wept and said to him, ‘Go, ride in front and we will follow thee on the ass.’ He said to them, ‘Have I not told you that it is the command of the King that I should continue thus until he who will ride on an ass shall appear?’ They said to him, ‘Thou hast not told us thy name, nor thy habitation.’ He answered, ‘My habitation is a good one and an exalted one for me-a mighty and imposing tower suspended in the air. In that tower there reside the Holy One, blessed be He, and a certain poor man: and that is my place of habitation. But I have left it and am become an ass-driver.’ R. Abba and R. Eleazar gazed at him, and he discoursed to them words as sweet as manna and honey. They said to him, ‘If thou wouldst tell us the name of thy father we would kiss the dust of thy feet.’ He said to them, ‘Why so? It is not my habit to pride myself on a knowledge of the Torah,
אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא וְאִיהוּ הֲוָה חַד נוּנָא דְּהֲוָה (תקונים נ"ב, ובראשית לו ע"ב) אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וְהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דְּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפִּיק לוֹן חָיִין וְקַיָּמִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפִּיק לִי כְּגִירָא בִּידָא דִגְבַר תָּקִיף, וְטָמִיר לִי בְּהַהוּא אֲתַר דְּאֲמָרִית לְכוּ. וְהוּא תָּב לְאַתְרֵיהּ וְאִגְנִיז בְּהַהוּא יַמָּא. but my father inhabited the great sea, he was a huge fish who embraced the great sea from one end to the other; he was mighty and noble and ancient of days so that he would swallow up all the other fishes in the sea and then release them again alive and filled with all the good things of the world. Like a mighty swimmer he could traverse the whole sea in one second. He shot me out like an arrow in the hand of a bowman and hid me in the place I told you of, and he himself returned to his place and is hid in that sea.’
אַשְׁגַּח רִבִּי אֶלְעָזָר בְּמִלּוֹי. אָמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוּצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא וְאַנְתְּ טָעִין אַבַּתְרָן. בָּכוּ כְּחֲדָא וּנְשָׁקוּהוּ וְאֲזְלוּ. אָמְרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ. R. Eleazar pondered a little and said, ‘Thou art the son of the sacred lamp, thou art the son of the venerable Rab Hamnuna, thou art the son of the light of the Torah, and yet thou drivest behind us!’ They both wept together and they kissed him and went forward on their way. They further said to him, ‘May our master be pleased to let us know his name.’
פָּתַח וְאָמַר (שמואל ב כ״ג:כ׳) וּבְנָיָהוּ בֶּן יְהוֹיָדָע. הַאי קְרָא אוֹקְמוּהַ וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דְּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי (ויצא קס"ד א') דָּא צַדִּיק חַי עָלְמִין. רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכֻלְּהוּ נָפְקִין מִנֵּיהּ. יְיָ צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ רְשִׁים הוּא וְרַב מִכֹּלָא. He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. 23, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of God, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”. “Mighty of deeds” signifies the Master of all actions and of all celestial hosts, since all proceed from him; He is the “Lord of hosts”, the insignia of all His hosts, yet distinguished and exalted above all.
רַב פְּעָלִים אִיהוּ מְקַבְצִאֵל הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא. מֵאָן אֲתַר נָפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וְאָמַר מְקַבְצִיאֵל דַּרְגָּא עִלָּאָה סְתִימָאָה דְּעַיִן לא רָאֲתָה וְגו' דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפִיק כֹּלָּא. He is “mighty of deeds, from Kabzeel”, as if to say: “that great and most mighty tree, from what place comes it, from what grade does it issue? From Kabzeel” (lit. gathering of God), from the highest and hidden grade where “no eye hath ever seen, etc.” (Is. 64, 3), a grade which contains the whole and which is the focus of the supernal light, and from which everything issues.
וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא (אילנא) קַיָּימִין, כָּל עָלְמִין וְכָל חַיָּלִין קַדִּישִׁין מִינֵּיהּ אִתְזָנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן. That light is the sacred and hidden temple (Hekal) wherein is concentrated that divine essence from which all the worlds draw sustenance, and all divine hosts are nourished and so subsist.
הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב. תְּרֵין מִקְדְּשִׁין הֲווּ קַיָּימִין בְּגִינֵיהּ וְאִתְזְנוּ מִנֵּיהּ מִקְדָּשׁ רִאשׁוֹן וּמִקְדָּשׁ שֵׁנִי, כֵּיוָן דְּאִיהוּ אִסְתַּלַּק, נְגִידוּ דְּהֲוָה נְגִיד מִלְּעֵילָא אִתְמְנַע, כִּבְיָכוֹל הוּא הִכָּה לוֹן וְחָרִיב לוֹן וְשָׁצֵי לוֹן. וְכֻּרְסְיָיא קַדִּישָׁא נָפְלַת הֲדָא הוּא דִכְתִיב (יחזקאל א׳:א׳) וַאֲנִי בְּתוֹךְ הַגּוֹלָה. הַהוּא דַרְגָּא דְּאִקְרֵי אֲנִי, הוּא בְּתוֹךְ הַגּוֹלָה. אַמַּאי. עַל נְהַר כְּבָר. עַל נָהָר דְּנָגִיד וְנָפִיק דְּפָסִיק מֵימוֹי וּמַבּוּעוֹי וְלָא אִנְגִיד כַּד בְּקַדְמִיתָא (כדבקדמיתא). “He smote the strong lion of Moab” is a reference to the two Temples that existed for His sake and drew their strength from Him, namely, the first Temple and the second Temple. But as soon as He departed, the flow of blessing from above ceased; “He”, as it were, “smote” them, destroyed them, made an end of them, and the sacred Throne was overturned, as it is written, “as I was among the captives” (Ezek. 1, 1), implying that that divine essence called “I” was in captivity. “On the river Khebar” (Ibid.) (Khebar=long ago) means the stream that was once flowing, but the waters and sources of which were cut off so that it flows no more as formerly.
הֲדָא הוּא דִכְתִיב, (איוב י״ד:י״א) וְנָהָר יֶחרַב וְיָבֵשׁ. יֶחרַב בְּבַיִת רִאשׁוֹן וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל, מוֹאָב. (ס"א דהא בקדמיתא) מוֹאָב דְּהֲווּ מֵאָב דְּבִשְׁמַיָא וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לְיִשְׂרָאֵל כֻּלְהוּ אִתְחֲשָׁכוּ. The same is implied in the verse “and the river faileth and drieth up” (Job. 14, 11): “faileth”, referring to the first Temple, and “drieth up” to the second Temple. And so “He smote the two strong lions of Moab” (Moab- Meab, of the father), namely the Temples of the Father in heaven, by whom they were now destroyed, so that all lights which illuminated Israel were now darkened.
וְתוּ הוּא יָרַד וְהִכָּה אֶת הָאֲרִי. בְּזִמְנִין קַדְמָאִין כַּד הַאי נָהָר הֲוָה מָשִׁיךְ מֵימוֹי לְתַתָּא, הֲווּ קַיָּימִין יִשְׂרָאֵל בִּשְׁלִימוּ, דְּדַבְּחִין דִּבְחִין וְקָרְבְּנִין לְכַפָּרָא עַל נַפְשַׁיְיהוּ, וּכְדֵין הֲוָה נָחִית מִלְּעֵילָא דִּיוּקְנָא דְּחַד אַרְיֵה וְהֲווּ חָמָאן לֵיהּ עַל גַּבֵּי מַדְבְּחָא רָבִיץ עַל טַרְפֵּיהּ, אָכִיל קָרְבְּנִין כִּגְבַר תַּקִּיף. וְכָל כַּלְבִּין הֲווּ מִתְטַמְרִין מִקַּמֵּיהּ וְלָא נַפְקֵי לְבַר. Further, “He went down and smote the lion”: formerly when that stream flowed down to here below, Israel was free from care, offering peace-offerings and sin-offerings to atone for his soul; and from on high descended the image of a lion visible to all, crouching on his prey, consuming the offerings like a mighty giant. All the dogs kept themselves out of sight, fearing to venture abroad.
כֵּיוָן דְגָרְמוּ חוֹבִין אִיהוּ נָחִית לְגוֹ דַּרְגִּין דִּלְתַתָּא וְקָטִיל לְהַהוּא אַרְיֵה, דְּלָא בָעָא לְמֵיהַב לֵיהּ טַרְפֵּיהּ כִּדְבְקַדְמִיתָא, כִּבְיָכוֹל קָטִיל לֵיהּ. הוּא הִכָּה אֶת הָאֲרִי וַדַּאי. לְתוֹךְ הַבּוֹר לְעֵינָהָא דְּסִטְרָא אָחֳרָא בִּישָׁא. כֵּיוָן דְּחָמַאת הָכִי הַהוּא סִטְרָא אָחֳרָא אִתְתַּקְפַת (בר"מ פ' בהר קי"א) וְשַׁדְּרַת לְחַד כַּלְבָּא לְמֵיכַל קָרְבְּנִין. וּמַה שְּׁמֵיהּ דְּהַהוּא אַרְיֵ"ה אוֹרִיאֵ"ל דְּאַנְפּוֹי אַנְפֵּי אַרְיֵה. וּמַה שְּׁמֵיהּ דְּהַהוּא כַּלְבָּא בְּלַאדָן שְׁמֵיהּ. דְּלָאו אִיהוּ בִּכְלַל אָדָם, אֶלָא כַּלְבָּא וְאַנְפֵּי כַּלְבָּא. But when sin prevailed He descended to the regions here below and slew that lion, not desiring any more to provide his portion as formerly. He, as it were, slew him: “He smote the lion”, most assuredly, “into the pit”, that is to say, in the sight of the “evil monster”. The same evil monster, seeing this, sent a dog to consume the offerings. The name of the lion is Ariel, as his face is that of a lion; and the name of the dog is Baladon (not-man), for it is a dog and has the face of a dog.
בְּיוֹם הַשֶּׁלֶג בְּיוֹמָא דְּגָרְמוּ חוֹבִין וְדִינָא אִתְדָן לְעֵילָא מֵעִם בֵּי דִינָא עִלָּאָה. וְעַל דָּא כְּתִיב לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג דָּא דִינָא עִלָּאָה. אַמַּאי בְּגִין דְּכָל בֵּיתָהּ לָבוּשׁ שָׁנִים וְיָכִיל לְמִיסְבַּל אֶשָּׁא תַּקִּיפָא. עַד כָּאן רָזָא דִקְרָא. “In a day of snow”, that is, in the day when on account of Israel’s sins sentence was pronounced by the Court on high. (The same is implied in the verse “She is not afraid of the snow for her household” (Prov. 31, 21), that is to say, of the judgement on high; why so? “for all her household are clothed with scarlet”, and hence can endure the strongest fire.) Such is the mystical meaning of this verse.
מַה כְּתִיב בַּתְרֵיהּ (שמואל ב כ״ג:כ״א) וְהוּא הִכָּה אֶת אִישׁ מִצְרִי אִישׁ מַרְאֶה. הָכָא רָזָא דִקְרָא אֲתָא לְאוֹדָעָא, דִּי בְּכָל זִמְנָא דְיִשְׂרָאֵל חָבוּ אִיהוּ אִסְתַּלַּק וּמְנַע מִנַּיְיהוּ כָּל טָבִין וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי דָּא נְהוֹרָא דְּהַהוּא נְהוֹרָא דְּהֲוָה נָהִיר לוֹן לְיִשְׂרָאֵל. וּמָאן אִיהוּ משֶׁה. דִּכְתִיב, (שמות ב׳:י״ט) וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וְגו'. וְתַמָּן אִתְיְלִיד וְתַמָּן אִתְרַבֵּי וְתַמָּן אִסְתַּלִיק לִנְהוֹרָא עִלָּאָה. The next verse reads: “And he smote an Egyptian, a man of good appearance, etc.” The mystical meaning of this verse is that every time Israel sins, God leaves them and withholds from them all the blessings and all the lights which illumined them. “He smote an Egyptian”: this signifies the light of Israel’s great luminary, to wit, Moses, who is called an Egyptian, as it is written, “And they said, an Egyptian delivered us, etc.” (Exod. 2, 19), for there he was born, there he was brought up and there he was vouchsafed the higher light.
אִישׁ מַרְאֶה כְּמָה דְאַתְּ אָמֵר (במדבר י״ב:ח׳) וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ כְּמָא דְאַתְּ אָמֵר, (דברים ל״ג:א׳) אִישׁ הָאֱלהִים. כִּבְיָכוֹל בַּעֲלָהּ דְּהַהוּא מַרְאֶה כְּבוֹד ה'. דְּזָכָה לְאַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא (כ"א ב) מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא. “A man of good appearance” (mar’eh) also signifies Moses, of whom it is written “ou-mar’eh (by clear appearance) and not in dark speeches” (Num. 12, 8); so too “man” (ish), as he is called “man of God” (Deut. 33, 1), the husband, as it were, of the Divine glory, leading it whereso he would upon the earth, a privilege no other man had ever enjoyed.
וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמָסַר בִּידֵיהּ כְּמָא דְאַתְּ אָמֵר, (שמות י״ז:ט׳) וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא וּבְהַאי חָב בַּסֶּלַע כְּמָא דְאַתְּ אָמֵר, (במדבר כ׳:י״א) וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, משֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה. “And the Egyptian had a spear in his hand,” to wit, the divine rod that was delivered into his hand, as we read: “With the rod of God in my hand” (Exod. 17, 9), which is the same rod that was created in the twilight of the Eve of Sabbath, and on which there was engraven the Divine Name in sacred letters. With the same rod Moses sinned by smiting the rock, as we read: “And he smote the rock with his rod twice” (Num. 20, 11). The Holy One, blessed be He, said to him “I have not given the rod for that purpose; by thy life, from henceforward it will not be in thy hand any more.”
מִיָּד (כ"ח ב') וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט בְּדִינָא קַשְׁיָא (שמואל ב כ״ג:כ״א) וַיִּגְזוֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. דִּמְהַהִיא שַׁעֲתָא אִתְמְנַע מִנֵּיהּ וְלָא הֲוָה בִּידֵיהּ לְעָלְמִין. וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. עַל הַהוּא חוֹבָא דִּמְחָא בְּהַהוּא מַטֶּה, מֵת וְלָא עָאל לְאַרְעָא קַדִּישָׁא וְאִתְמְנַע נְהוֹרָא דָא מִיִּשְׂרָאֵל. Immediately “He went down to him with a rod”, i.e. He judged him rigidly, “and plucked the spear out of the Egyptian’s hand,” for from that moment he lost it and never more regained it. “And slew him with his spear,” i.e. through the sin of smiting the rock with that rod he died without entering the Holy Land, and thereby that illumination was withheld from Israel.
(שמואל ב כ״ג:י״ט) מִן הַשְּׁלשִׁים (ק"ה ב) הֲכִי נִכְבָּד, אִלֵּין שְׁלשִׁים שָׁנָה עִלָּאִין דְּאִיהוּ נָטִיל מִנְהוֹן וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטִיל וְאִתְקָרֵב. וְאֶל הַשְּׁלשָׁה לֹא בָא, אִנּוּן הֲווּ אַתְיָאן לְגַבֵּיהּ וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן. “He was more honourable than the thirty” (II Sam. 23, 23) alludes to the thirty celestial years from which he was taken to be sent down below. “But he attained not to the first three”, that is, they (the patriarchs) came to him and gave him whatever he craved, but he did not come to them;
וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא (דחושבנא) דִּלְהוֹן, (שמואל ב כ״ג:כ״ג) וַיְשִימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ לְעָלְמִין. לֵית פִּירוּדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבִיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. and although he dld not enter into their number, yet “David put him into his service”, that is, David never detached him from his heart, nor will there ever be any separation between the two. David turned his heart towards him, but he did not turn his towards David, in the same manner as the moon addresses her praises and hymns towards the sun, drawing him to herself to set up, as it were, his abode with her. This is implied in the words “And David put him into his service”.’
נָפְלוּ רִבִּי אֱלִיעֶזֶר וְרִבִּי אַבָּא קַמֵּיהּ. אַדְהָכִי וְהָכִי לָא חֲמוּ לֵיהּ. קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוּ לֵיהּ. יָתְבוּ וּבָכוּ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא אָמַר רִבִּי אַבָּא וַדַּאי הָא דְּתָנֵינָן דְּבְּכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִנּוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתָא לְגַבָּן מֵהַהוּא עָלְמָא לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וְהֲווּ בָּעוּ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בָּעוּ לְמִטְעַן וְלא אָזְלוּ. דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא הֲווּ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דְּחֲמָרֵי. R. Eleazar and R. Abba prostrated themselves before the stranger. Of a sudden they saw him not. They arose and looked on every side, but they saw him not. They sat down and wept and were unable to exchange a word. After a while R. Abba said: ‘It is assuredly true as we have been taught, that whenever the righteous on their journey busy themselves with expositions of the Torah, they are favoured by visits from the other world; for it is clear that it was the venerable Rab Hamnuna who appeared to us from the other world to reveal to us all these things, and now before we could recognize him, he has vanished.’ They arose and tried to drive the asses, but could not make them go, and again tried, but could not. They became frightened and left the animals behind. That spot is called until this day ‘Asses’ place.
פָּתַח רִבִּי אֶלְעָזָר (ל"א ב', מ"ו א', י"ח א) וְאָמַר (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגו' כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזָמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנִי נְשָׁא לְאִנּוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְּתִיב אֶלָא רַב טוּבְךָ. וּמָאן אִיהוּ (תהילים קמ״ה:ז׳) זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חַי עָלְמִין דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ (ישעיהו ס״ג:ז׳) וְרַב טוּב לְבֵית יִשְׂרָאֵל וְגו'. R. Eleazar commenced to discourse thus: O how great is the abundance of thy goodness which thou hast laid up for them that fear thee, etc. (Ps. 31, 20). ‘How great is the heavenly bounty which the Holy One, blessed be He, hath reserved for those who excel in righteousness, who shun sin and devote themselves to the study of the Torah, when they ascend to the world to come. It is not written simply “thy goodness”, but “abundance of thy goodness”, the same expression as in the verse “They utter the fame of the abundance of thy goodness” (Ps. 145, 7), to wit, the delight which the righteous enjoy in the world to come in the presence of the Everlasting who is “abundant in goodness towards the house of Israel” (Is. 63, 7).
תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ"ה, כְּמָה דְּאִתְמָר. רַב דָּא אִילָנָא רַ"ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב וְאָעִיל לֵיהּ בְּרוּם רְקִיעִין. We may also find enshrined in this passage a mystery of wisdom, in which all other mysteries are enclosed. We translate: “O Mah, great is thy goodness, etc.” Mah (“How” or “What”) has already been explained. Rab (“abundant” or “great”) alludes to the strong and mighty tree: there is another and a smaller tree, but this one is tall, reaching into the highest heaven.
טוּבְ"ךָ דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ בְּגִין דְּגָנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא. פָּעַלְתָּ דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב, (שמות ט״ו:י״ז) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ, וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ. “Thy goodness” alludes to the light that was created on the first day. “Which thou hast laid up for those who fear thee”, since He has treasured it up for the righteous in the world to come: “which thou hast wrought” alludes to the higher Gan-Eden (Garden-of-Eden, Paradise), as it is written, “The place, O Lord, which thou hast wrought for thy dwelling” (Exod. 15, 17), to wit, “Thou hast wrought for them that trust in thee”.
(בראשית מו ע"ב) נֶגֶד בְּנֵי אָדָם דָּא גַּן עֵדֶן דִּלְתַתָּא לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא גַּן עֵדֶן דִּלְעֵילָא. וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׁרָאן (ושריין) לְתַתָּא. “In the sight of the sons of men” alludes to the lower Gan-Eden where all the righteous abide, as spirits clad in a resplendent vesture resembling their corporeal figure in this world; this is meant by “in the sight of man”, i.e. presenting the likeness of the people of this world. They stay there for a time, then rise in the air and ascend to the celestial Academy, which is the Gan-Eden above; then they rise again and bathe in the dewy rivers of pure balsam, and then descend and remain below,
וּלְזִמְנִין אִתְחֲזוּן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דְּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה וְלָא זָכִינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר. and sometimes they appear to men to perform for them miracles in the manner of angels, as we have just seen the light of the “Sacred Lamp”, without, however, being vouchsafed an insight into the mysteries of Wisdom, so far as we could have wished.’
פָּתַח רִבִּי אַבָּא וְאָמַר (שופטים י״ג:כ״ב) וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלהִים רָאִינוּ, אַף עַל גַּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אָמַר הוֹאִיל וּכְתִיב, (שמות ל״ג:כ׳) כִּי לא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן וּבְגִין כָּךְ מוֹת נָמוּת. וְאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דְּהֲוָה אָזִיל בַּהֲדָן וְנִתְקַיֵּים (ואתקיימנא) בְּעָלְמָא. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרֵיהּ לְגַבָּן לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא. R. Abba said: ‘It is written, “And Manoah said unto his wife, We shall surely die, because we have seen God” (Judg. 13, 22). Although Manoah was ignorant of the object of the apparition, he nevertheless argued, “Since it is written ‘for man shall not see me and live ‘(Exod. 33, 20), and as we certainly saw Him, we shall therefore die.” And we were privileged to see that light which accompanied us, and we are still alive, because the Holy One, blessed be He, sent it to us in order to reveal to us the mysteries of Wisdom. Happy is our portion!’
אֲזְלוּ, מְטוּ לְחַד טוּרָא וְהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוּ עַנְפִין דְּאִילָנָא דְטוּרָא לְאֲקָשָׁא דָּא בְדָא וְאָמְרֵי שִׁירָתָא. עַד דַּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דְּהֲוָה אָמַר בְּנֵי אֱלָהִין קַדִּישִׁין אִנּוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִנּוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאִימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי. אַדְּהָכִי נָפִיק קָלָא כְּמִלְקַדְּמִין וְאָמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאִים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׁוּ. They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.’ In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.’
בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקִּיף וְהֲווּ אָמְרֵי (תהילים כ״ט:ה׳) קוֹל יְיָ שׁוֹבֵר אֲרָזִים. נָפְלוּ עַל אַנְפַּיְהוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּדְחִילוּ סַגְיָא נָפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וְאֲזְלוּ וְלָא שְׁמָעוּ מִידִי. נָפְקוּ מִן טוּרָא וְאָזְלוּ. At that moment they heard a loud and mighty sound issuing from between the branches of the trees, and they uttered the verse: ‘The voice of the Lord breaketh the cedars’ (Ps. 29, 5). R. Eleazar and R. Abba fell upon their faces and a great fear came over them. They then arose in haste and went on their way, and heard nothing more. They left the hill,
כַּד מָטוּ לְבֵי רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן. חָדוּ חָדֵי (חדא), רִבִּי שִׁמְעוֹן אָמַר לוֹן וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דְּאֲנָא דָמִיכְנָא הַשְׁתָּא וְחָמֵינָא לְכוּ וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדֵּר לְכוּ תְּרֵין עִטְרִין עַל יְדָא דְּחַד סָבָא לְאַעַטְּרָא לְכוּ. וַדַּאי בְּאָרְחָא דָא קוּדְשָׁא בְּרִיךְ הוּא הֲוָה. תּוּ דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אָמַר רִבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן דְּחָכָם עָדִיף מִנָּבִיא. אֲתָא רִבִּי אֶלְעָזָר וְשַׁוִּי רֵישֵׁי בֵּין בִּרְכּוֹי דְּאֲבוֹי וְסָח (ליה) עוֹבָדָא. and when they reached the house of R. Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they rejoiced exceedingly. R. Simeon said to them, ‘Assuredly ye traversed a path of heavenly miracles and wonders, for as I was sleeping just now I had a vision of you and of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on that path. Further, I saw your faces as if transfigured.’ R. Jose remarked: ‘Well have ye said that “the sage is superior to the prophet”.’ R. Eleazar then approached and put his head between the knees of his father and told him all that had happened to them.
דָּחִיל רִבִּי שִׁמְעוֹן וּבְכָה אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אָמַר (אמרו) בְּשַׁעֲתָא דְּחֲמָא מִיתָתֵיהּ וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב, (מלכים ב ד׳:י״ז) לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ (ברה) דְּשׁוּנַמִּית הֲוָה. וּתְרֵין (בשלח מ"ה ע"א) חִבּוּקִין הֲווּ, חַד דְּאִימֵיהּ וְחַד דֶּאֱלִישָׁע. דִּכְתִיב, (מלכים ב ד׳:ל״ד) וַיָּשֶׂם פִּיו עַל פִּיו. R. Simeon trembled and wept. ‘“O Lord, I have the report of thee,and I am afraid” ‘(Habak. 3, 2), he said. ‘This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKkuK? Because it is written, “At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son” (II Kings 4, 16), and he- Habakkuk- was the son of the Shunammite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34).
אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמִיתָא כַּד מִית פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ אַגְלִיף בֵּיהּ כָּל אִנּוּן (בשלח נ"א ע"ב) אַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שִׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפָן אִנּוּן מָאתָן וְשִׁיתְּסַר אַתְוָון. In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child
וְכֻלְהוּ אַתְוָון אַגְלִיף בְּרוּחֵיהּ (נ"א בדיבורא) אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָא דְּאַשְׁלִים לְכָל סִטְרִין. אַשְׁלִים לַחֲבוּקִין כִּדְאִתְּמַר. וְאַשְׁלִים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר (פקודי רמ"ו ע"ב) אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ. וְעַל דָּא אִקְרֵי חֲבַקוּק. so as to put again into him the breath of life through the power of the letters of the seventy-two names. And Elisha named him Habakkuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H. B. K. V. K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted.
וְאִיהוּ אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דְּהֲוָה לִי דְּאַטְעִימְנָא מֵהַהוּא עָלְמָא וְדָחִילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׁיהּ וְאָמַר (נשא קל"ח ע"ב) ה' פָּעָלְךָ דְּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ. כְּמוֹ חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִנּוּן שָׁנִים קַדְמוֹנִיּוֹת חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ לְהַהוּא דַרְגָּא דְּלֵית (בה) חַיִּין כְּלַל. Therefore the child was named Habakkuk, and it was he who said: “O Lord, I have heard the report of thee, and I am afraid” (Habak. 3, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, “O Lord, Thy work” which Thou hast accomplished for me, “in the midst of the years”, I pray, “let its life be”. For he who is bound up with the cycles of past years has life bound up with him. “In the midst of the years make it known”, to wit, that stage in which there is no life.’
בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר אוּף אֲנָא מִמַּה דְּשָׁמַעְנָא דָּחִילְנָא לְקוּדְשָׁא בְּרִיךְ הוּא. זָקִיף יְדוֹי עַל רֵישֵׁיהּ וְאָמַר וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא זְכִיתוּן אַתּוּן לְמֶחמֵי אַפִּין בְּאַפִּין וְלָא זָכִינָא בֵּיהּ. נָפַל עַל אַנְפּוֹי וְחֲמָא לֵיהּ מְעַקֵּר טוּרִין מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי בְּהַהוּא עָלְמָא תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא הֲוָה קָרֵי לְרִבִּי אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא (ט' א) פְּנִי"אֵל כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:ל״א) כִּי רָאִיתִי אֱלהִים פָּנִים אֶל פָּנִים. R. Simeon then wept and said: ‘I also from what I have heard am seized with fear of the Holy One, blessed be He.’ He then raised his hands above his head and said, ‘What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.’ He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, ‘Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, “For I have seen God face to face” (Gen. 32, 31).
Introduction 12:92 (Chapter 12) (Introduction) (Zohar)
Introduction 12:92 (Chapter 12) (Introduction) (Zohar) somebodyרִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי וְרִבִּי אַבָּא בַּהֲדֵיהּ, וְהֲוָה טָעִין חַד גַּבְרָא אֲבַּתְרַיְיהוּ. אָמַר רִבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן. R. Eleazar was journeying to visit his father-in-law, R. Jose, son of R. Simeon son of Lakunya. He was accompanied by R. Abba, and another man was leading their baggage-ass behind them. Said R. Abba, ‘Let us open a discourse on the Torah, the time and place being propitious.’
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר (ויקרא י״ט:ל׳) אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. תָּא חֲזֵי, בְּשִׁית יוֹמִין בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא. וְכָל יוֹמָא וְיוֹמָא גָלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ בְּהַהוּא יוֹמָא. אֵימָתַי גָּלֵי עֲבִידְתֵּיהּ וְיָהַב חֵילֵיהּ. בְּיוֹמָא רְבִיעָאָה. בְּגִין דְּאִנּוּן תְּלַת יוֹמִין קַדְמָאִין כּוּלְהוּ הֲווּ סְתִימִין וְלָא אִתְגָּלוּ, כֵּיוָן דְּאֲתָא יוֹמָא רְבִיעָאָה אַפִּיק עֲבִידְתָּא וְחֵילָא דְּכוּלְהוּ. R. Eleazar then began thus: ‘It is written: Ye shall keep my Sabbaths (Lev. 19, 30). Consider this: the Holy One, blessed be He, created the world in six days and each day revealed a part of His work, and functioned through the energy imparted to it. But none of the work was actually disclosed nor the energy functioning until the fourth day. The first three days were undisclosed and imperceptible, but when the fourth day came the product and energy of all of them was brought out into the open.
דְּהָא אֶשָׁא וּמַיָא וְרוּחָא אַף עַל גַּב דְּאִנּוּן תְּלַת יְסוֹדִין עִלָּאִין, כֻּלְהוּ תַּלְיָין, וְלָא אִתְגְּלִי עֲבִידְתָּא דִלְהוֹן, עַד דְּאַרְעָא גָּלֵי לוֹן, כְּדֵין אִתְיְדַע אוּמְנוּתָא דְּכָל חַד מִנַּיְיהוּ. Fire, water, and air, as three primordial elements, were still in suspense, their activity not having become visible until the earth disclosed them and so made knowable the workmanship of each one of them.
וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא וּכְתִיב וַתּוֹצֵא הָאָרֶץ (דשא). אֶלָּא הַאי אַף עַל גַּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה וְאִתְכְּלִיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פִּירוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלִי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא עִלָּאָה. You may object that in the account of the third day it is written, “Let the earth put forth grass”, as well as “And the earth put forth”. The answer is that, though ascribed to the third day, this actually took place on the fourth day, and it was included in the account of the third day merely to indicate the unbroken continuity of the creation. From the fourth day onwards He disclosed His work and produced an artificer for the function of each one (for the fourth day is the symbol of the fourth leg of the celestial Throne).
וְכָל עֲבִידְתַּיְיהוּ דְּכֻלְהוּ בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין הֲווּ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא הֲדָא הוּא דִכְתִיב (בראשית ב׳:ב׳) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת, וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא. Furthermore, the activities of all the days, whether of the first or the second triad, were made dependent on the day of the Sabbath, as it is written, “And on the seventh day God finished.” This is the Sabbath, and this is the fourth foot of the celestial Throne.
וְאִי תֵימָא אִי הָכִי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ תְּרֵין. אֶלָּא שַׁבָּת (תרומה קל"ה ב) דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פִּירוּדָא. What, then, you may ask, is implied in “My Sabbaths ye shall observe”, which seems to point to two Sabbaths? The answer is that the plural form indicates the eve of Sabbath and the Sabbath itself, which merge into each other without a break.’
אָמַר (להו) הַהוּא טַיְיעָא דְּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אָמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא (עליה) מִלְּעֵילָא. אָמַר לֵיהּ אִי הָכִי עֲבֵידַת לְשַׁבָּת דְּלָאו אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא. אָמַר רִבִּי אַבָּא וְהָכִי הוּא (ישעיהו נ״ח:י״ג) וְקָרָאתָ לַשַּׁבָּת עוֹנְג לִקְדוֹשׁ יְיָ מְכוּבָּד, אִדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה' לְחוּד. אָמַר לֵיהּ אִי הָכִי מַאן קְדוֹשׁ ה'. אָמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אָמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד וּכְתִיב וְכִבַּדְתּוֹ. אָמַר רִבִּי אֶלְעָזָר לְרִבִּי אַבָּא אַנַח לְהַאי גַבְרָא דְּמִלָּה (חדתא) דְחָכְמְתָא אִית בֵּיהּ דְּאֲנַן לָא יְדַעְנָא בָהּ. אָמְרוּ לֵיהּ אֵימָא אַנְתְּ. At this point the driver who was following them interposed with the question: ‘What is meant by “And ye shall reverence my sanctuary” (Ibid.)? R. Abba replied: ‘This designates the sanctity of the Sabbath.’ ‘What then,’ he said, ‘is the sanctity of the Sabbath?’ ‘It is the sanctity which was conferred upon it from above.’ ‘If that is so’ (argued the stranger) ‘thou makest the Sabbath to possess no sanctity of its own but only such as rests on it from above.’ ‘It is indeed so’ (said R. Abba), ‘as it is written, “And call the Sabbath a delight, and the holy of the Lord honourable” (Is. 58, 13), where the “Sabbath” and the “holy of the Lord” are mentioned each separately.’ ‘What, then, is the “holy of the Lord”?’ ‘It is the holiness which descends from above to rest on it.’ ‘But’ (argued the stranger) ‘if the holiness emanating from on high is called “honourable”, evidently the Sabbath itself is not so called, and yet it is written, “And thou shalt honour it” (Ibid.).’ Said R. Eleazar to R. Abba, ‘Cease arguing with that man, for he seems to know some mystery of which we are ignorant.’ They then said to him: ‘Say what thou hast to say.’
פָּתַח וְאָמַר, (ויקרא יט) אֶת שַׁבְּתוֹתַי. אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא (ויקהל ר"ז א). וּבְגִין כָּךְ אַסְגֵי אֶת. שַׁבְּתוֹתַי (נ"א דא) שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה דְּאִנּוּן תְּרֵין כְּלִילָן כְּחֲדָא וּסְתִימִין כְּחֲדָא. He commenced thus: ‘It is written: ‘eth Shabthothai (“My sabbaths”) (Lev. 19, 30). The particle eth indicates that in the precept of the Sabbath is to be included the limit of the Sabbath walk, which is two thousand cubits in all directions.”My Sabbaths” is a reference to the higher Sabbath and the lower Sabbath, which are two joined together as one.
אִשְׁתָּאַר שַׁבָּת (יתרו צ"ב א' בר"מ) אָחֳרָא דְּלָא אִדְכַּר וְהֲוָה בְּכִסּוּפָא. אָמְרָה קַמֵּיהּ מָארֵי דְעָלְמָא מִיּוֹמָא דְּעַבְדַּת לִי שַׁבָּת אִתְקָרֵינָא וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אָמַר לָהּ בְּרַתִּי שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטֵּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וְאָמַר מִקְדָּשִׁי תִּירָאוּ. וְדָא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא דְּאִיהִי יִרְאָה, וְשַׁרְיָא בָהּ יִרְאָה. וּמָאן אִיהוּ. דְּקוּדְשָׁא בְּרִיךְ הוּא אַכְלִיל וְאָמַר אֲנִי ה'. וְאֲנָא שְׁמַעְנָא מֵאַבָּא דְּאָמַר הָכִי. וְדַיֵּיק אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת. שַׁבְּתוֹתַי דָּא עִגּוּלָא (רכ"ט א', תצוה ק"פ א', ויקהל ר"ה א) וְרִבּוּעַ דִּלְגוֹ, וְאִנּוּן תְּרֵין. וּלְקֳבֵיל אִנּוּן תְּרֵין אִית תְּרֵי קְדוּשָׁתֵי דְּאִית לָנוּ לְאַדְכָּרָא, חַד וַיְכֻלּוּ, וְחַד קָדוֹשׁ. וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וּבִקְדוּשָׁה (ובקידושא) דְּאֲנַן מְקַדְּשִׁין תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וְסָלִיק כֹּלָּא לְשִׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוּ. There was still one Sabbath left unmentioned. Feeling humiliated, she pleaded before the Creator, saying, “O Lord of the universe, since the time when Thou didst create me, I have been called merely ‘day of Sabbath’, but surely a day must have for companion a night.” Said the Lord to her, “O my daughter, thou art Sabbath, and Sabbath I will call thee. But I will confer on thee an even more glorious crown.” He then made proclamation, “And ye shall fear my sanctuary” (Ibid.). This is a reference to the Sabbath of the eve of Sabbath, which inspires fear, and upon which fear rests. And it is the Holy One, blessed be He, Himself who identified Himself with her, saying “I am the Lord” (Ibid.). I have further heard’ (continued the stranger) ‘the following exposition from my father. He stressed the particle eth as signifying the limit of the Sabbath walk. “My Sabbaths,” he said, denotes the circle and the square within1The circle, square, and point were used by the Cabbalists to symbolise the three highest Sefiroth. ., and corresponding to these two the sanctification recital consists of two parts, one the verses Genesis 2, 1-3, commencing Vaikhulu (and were completed) and the other the sanctification proper (Kiddush). Vaikhulu contains thirty-five words, and the Kiddush contains thirty five words, making together seventy, corresponding to the seventy names of the Holy One, blessed be He, by which the congregation of Israel is crowned.
וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא אִנּוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלִיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתָּיָּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא. On account of this circle and square, the Sabbaths here referred to come under the injunction of the word “keep” used in the second version of the Ten Commandments (Deut. 5, 12) as it is written here, “ye shall keep my Sabbaths”. For the other, the highest Sabbath does not come under the injunction of Shamor (keep), but is under that of Zakhor (remember), which is used in the first version of the Ten Commandments (Exod. 20, 8), since the Supreme King is hinted at in the word Zakhor (remember). For this reason He is called “the King with whom Peace dwells”, and His peace is within the injunction of zakhor (remember). And this is why there is no contention in the supernal realm,
בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא חַד יַעֲקֹ"ב וְחַד יוֹסֵ"ף. וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי (ישעיהו נ״ז:י״ט) שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. לָרָחוֹק דָּא יַעֲקֹב, וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כְּמָא דְאַתְּ אָמֵר, (ירמיהו ל״א:ג׳) מֵרָחוֹק יְיָ נִרְאָה לִי (שמות ב׳:ד׳) וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב כְּמָא דְאַתְּ אָמֵר, (דברים ל״ב:י״ז) חֲדָשִׁים מִקָּרוֹב בָּאוּ. מֵרָחוֹק דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ. because of the twofold peace here below, one for Jacob and one for Joseph, as it is written, “Peace, Peace, to him that is far off and to him that is near” (Is. 57, 19): “to him that is far of” refers to Jacob, “and to him that is near” refers to Joseph. “To him that is far” is parallel to “From afar the Lord appeared unto me” (Jer. 31, 3), as well as to “And his sister stood afar off’ (Exod. 2, 4); “and to him that is near” is parallel to “new gods who came up since a near time” (Deut. 32, 17). “From afar” signifies the supernal point which is situated in His palace,
וְעַל דָּא כְּתִיב תִּשְׁמוֹרוּ אִתְכְּלִיל בְּשָׁמוֹר. (ואתחנן ר"ס) וּמִקְדָּשִׁי תִּירָאוּ דָּא נְקוּדָה דְקַיְימָא בְּאֶמְצָעִיתָא דְּאִית לְדַחֲלָא מִנָּהּ יַתִּיר מִכֹּלָּא דְּעָנְשֵׁיהּ מִיתָה. וְהַיְינוּ דִכְתִיב, (שמות ל״א:י״ד) מְחַלֲּלֶיהָ מוֹת יוּמָת. מָאן מְחַלֲּלֶיהָ. מָאן דְּעָאל לְגוֹ חָלָל דְּעִגּוּלָא וְרִבּוּעָא לְאֲתַר דְּהַהוּא דִנְקוּדָה (נקודה) שַׁרְיָא (ביה) וּפָגִים בֵּיהּ מוֹת יוּמָת. וְעַל דָּא כְּתִיב תִּירָאוּ. וְהַהִיא נְקוּדָה אִקְרֵי אֲנִי, וְעֲלָהּ שַׁרְיָא הַהוּא דְּסָתִים עִלָּאָה דְּלָא אִתְגַּלְּיָא וְהַיְינוּ יְיָ וְכֹלָּא חַד. נָחֲתוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּנְשָׁקוּהוּ. אָמְרוּ וּמַה כָּל חָכְמְתָא דָא אִית תְּחוֹת יְדָךְ וְאַתְּ טָעִין אַבַּתְרִין. אָמְרוּ לֵיהּ מָאן אַנְתְּ. אָמַר לוֹן לָא תִשְׁאֲלוּן מָאן אֲנָא, אֶלָּא אֲנָא וְאַתּוּן נֵיזֵל וְנִתְעַסֵּק בְּאוֹרַיְיתָא וְכָל חַד יִיִמָא מִלִּין דְּחָכְמְתָא לְאַנְהָרָא אוֹרְחָא. and in regard to which it is said “ye shall keep”, thus bringing it under the injunction of shamor (keep). “And my sanctuary ye shall fear” refers to point which is situated in the centre and which is most to be feared, as the penalty of transgression is death, as it is written, “Everyone that profaneth it shall surely be put to death” (Ex. 31, 14); i.e. those who penetrate into the space of the circle-square, treading on the spot where the central point is situated and damaging it-these shall surely be put to death. Of this it is written, “Ye shall fear.” That point is called Ani (I) (Lev. 19, 30), and upon it rests the unknown, the Most High, the unrevealed One which is TETRAGRAMMATON (the Lord), both being one.’ R. Eleazar and R. Abba came up to the stranger and kissed him. They said: ‘With all this profound knowledge thou hast displayed, is it meet that thou shouldst journey behind us? Who art thou?’ they asked him. ‘Do not ask,’ he said, ‘but let us proceed on our way and together let us discourse on the Torah. Let each one say some word of wisdom to illumine our way.’
אָמְרוּ לֵיהּ מָאן יָהַב לָךְ לְמֵיזַל הָכָא וּלְמֶהֱוֵי (ולמהוי) טָעוּן (טעין) בְּחַמְרֵי, אָמַר לוֹן יוּ"ד עֲבַד קְרָבָא בִּתְרֵין אַתְוָון בְּכָ"ף וְסַמַ"ךְ לְאִתְקַשְׁרָא בַּהַדָּאי (נ"א כחדא). כָּ"ף לָא בָּעָא לְאִסְתַּלָּקָא וּלְאִתְקַשָּׁרָא בָּתַר (נ"א באתר) דְּלָא יָכְלָא לְמֶהֱוֵי רִגְעָא חָדָא אֶלָּא בֵּיהּ. סָמֶ"ךְ לָא בָעָא לְאִסְתַּלָּקָא בְּגִין לְסַעֲדָא לְאִנּוּן דְּנָפְלִין דְּהָא בְּלִי סָמֶ"ךְ לָא יָכְלִין לְמֶהֱוֵי. They asked him, ‘Who charged thee to make this journey as an ass-driver?’ He said to them, ‘The letter Yod waged war with the letters Kaph and Samekh, to make them join me. The Kaph refused to leave its place, since it could not exist for a moment elsewhere. The Samekh refused to move from its place lest it should cease to support those that fall.
יוּ"ד אֲתָא לְגַבָּאי יְחִידָאָה נָשִׁיק לִי וְגַפִּיף לִי בָּכָה עִמִּי וְאָמַר לִי בְּרִי מָה אַעֲבִיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וְאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ וְאֲנָא אֶהֱוֵי סְעִיד לָךְ וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ דְּאִנּוּן י"ש יוּ"ד עִלָּאָה וְשִׁי"ן עִלָּאָה לְמֶהוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל. וּבְגִין כָּךְ בְּרִי זִיל וְהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזִיל בְּכָךְ. The Yod then came to me all alone and kissed and embraced me. He wept with me and said, “My son, what shall I do for thee? I will go and load myself with a plenitude of good things and of precious, sublime and mystic symbols, and then I will come to thee and help thee and put thee in possession of two celestial letters superior to those that have departed, to wit the word Yesh (plentifulness), consisting of a celestial Yod and a celestial Shin, so that thou wilt become possessed of stores of riches of all kinds. Go then, my son, and load thy ass.” This is why I am travelling in this manner.’
חָדוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּבָכוּ וְאָמְרוּ זִיל רְכִיב וְאֲנַן נַטְעִין אַבַּתְרָךְ. אָמַר לוֹן וְלָא אֲמָרִית לְכוֹן דְּפִּיקוּדָא דְּמַלְכָּא אִיהוּ עַד דְּיֵיתֵי הַהוּא דְטָעַן (דטעין) חַמְרֵי. אָמְרוּ לֵיהּ הָא שְׁמָךְ לָא אָמַרְתְּ לָן, אֲתַר בֵּית מוֹתָבָךְ מַאי הוּא. אָמַר לוֹן אֲתַר בֵּית מוֹתְבִי אִיהוּ טַב וְעַיְילָא לְגַבָּאי, וְאִיהוּ (ריש תיקון כ"א דף נ"ב ע"א ובראשית ל"ו ע"ב) מִגְדָּל חַד דְּפָרַח בַּאֲוִירָא רַב וְיַקִּירָא. וְאִנּוּן דְּדַיְירִין בֵּיהּ בְּהַאי מִגְדְּלָא, קוּדְשָׁא בְּרִיךְ הוּא וְחַד מִסְכְּנָא. וְדָא הוּא אֲתַר בֵּית מוֹתְבִי וְגָלֵינָא (נ"א ועלינא) מִתַּמָּן וְאֲנָא טָעִין חַמְרֵי. אַשְׁגָּחוּ רִבִּי אַבָּא וְרִבִּי אֶלְעָזָר בֵּיהּ וְאַטְעִים לוֹן מִלּוֹי דְּהֲווּ מְתִיקִין כְּמַנָּא וְדוּבְשָׁא. אָמְרוּ לֵיהּ שְׁמָא דְּאֲבוּךְ אִי תֵימָא נַנְשִׁיק עַפְרָא דְרַגְלָךְ. אָמַר לוֹן וְאַמַּאי, לָאו אוֹרַח דִּילִי בְּכָךְ לְאִתְגָאָה בְּאוֹרַיְיתָא. R. Eleazar and R. Abba rejoiced; they also wept and said to him, ‘Go, ride in front and we will follow thee on the ass.’ He said to them, ‘Have I not told you that it is the command of the King that I should continue thus until he who will ride on an ass shall appear?’ They said to him, ‘Thou hast not told us thy name, nor thy habitation.’ He answered, ‘My habitation is a good one and an exalted one for me-a mighty and imposing tower suspended in the air. In that tower there reside the Holy One, blessed be He, and a certain poor man: and that is my place of habitation. But I have left it and am become an ass-driver.’ R. Abba and R. Eleazar gazed at him, and he discoursed to them words as sweet as manna and honey. They said to him, ‘If thou wouldst tell us the name of thy father we would kiss the dust of thy feet.’ He said to them, ‘Why so? It is not my habit to pride myself on a knowledge of the Torah,
אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא וְאִיהוּ הֲוָה חַד נוּנָא דְּהֲוָה (תקונים נ"ב, ובראשית לו ע"ב) אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וְהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דְּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפִּיק לוֹן חָיִין וְקַיָּמִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפִּיק לִי כְּגִירָא בִּידָא דִגְבַר תָּקִיף, וְטָמִיר לִי בְּהַהוּא אֲתַר דְּאֲמָרִית לְכוּ. וְהוּא תָּב לְאַתְרֵיהּ וְאִגְנִיז בְּהַהוּא יַמָּא. but my father inhabited the great sea, he was a huge fish who embraced the great sea from one end to the other; he was mighty and noble and ancient of days so that he would swallow up all the other fishes in the sea and then release them again alive and filled with all the good things of the world. Like a mighty swimmer he could traverse the whole sea in one second. He shot me out like an arrow in the hand of a bowman and hid me in the place I told you of, and he himself returned to his place and is hid in that sea.’
אַשְׁגַּח רִבִּי אֶלְעָזָר בְּמִלּוֹי. אָמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוּצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא וְאַנְתְּ טָעִין אַבַּתְרָן. בָּכוּ כְּחֲדָא וּנְשָׁקוּהוּ וְאֲזְלוּ. אָמְרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ. R. Eleazar pondered a little and said, ‘Thou art the son of the sacred lamp, thou art the son of the venerable Rab Hamnuna, thou art the son of the light of the Torah, and yet thou drivest behind us!’ They both wept together and they kissed him and went forward on their way. They further said to him, ‘May our master be pleased to let us know his name.’
פָּתַח וְאָמַר (שמואל ב כ״ג:כ׳) וּבְנָיָהוּ בֶּן יְהוֹיָדָע. הַאי קְרָא אוֹקְמוּהַ וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דְּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי (ויצא קס"ד א') דָּא צַדִּיק חַי עָלְמִין. רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכֻלְּהוּ נָפְקִין מִנֵּיהּ. יְיָ צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ רְשִׁים הוּא וְרַב מִכֹּלָא. He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. 23, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of God, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”. “Mighty of deeds” signifies the Master of all actions and of all celestial hosts, since all proceed from him; He is the “Lord of hosts”, the insignia of all His hosts, yet distinguished and exalted above all.
רַב פְּעָלִים אִיהוּ מְקַבְצִאֵל הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא. מֵאָן אֲתַר נָפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וְאָמַר מְקַבְצִיאֵל דַּרְגָּא עִלָּאָה סְתִימָאָה דְּעַיִן לא רָאֲתָה וְגו' דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפִיק כֹּלָּא. He is “mighty of deeds, from Kabzeel”, as if to say: “that great and most mighty tree, from what place comes it, from what grade does it issue? From Kabzeel” (lit. gathering of God), from the highest and hidden grade where “no eye hath ever seen, etc.” (Is. 64, 3), a grade which contains the whole and which is the focus of the supernal light, and from which everything issues.
וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא (אילנא) קַיָּימִין, כָּל עָלְמִין וְכָל חַיָּלִין קַדִּישִׁין מִינֵּיהּ אִתְזָנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן. That light is the sacred and hidden temple (Hekal) wherein is concentrated that divine essence from which all the worlds draw sustenance, and all divine hosts are nourished and so subsist.
הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב. תְּרֵין מִקְדְּשִׁין הֲווּ קַיָּימִין בְּגִינֵיהּ וְאִתְזְנוּ מִנֵּיהּ מִקְדָּשׁ רִאשׁוֹן וּמִקְדָּשׁ שֵׁנִי, כֵּיוָן דְּאִיהוּ אִסְתַּלַּק, נְגִידוּ דְּהֲוָה נְגִיד מִלְּעֵילָא אִתְמְנַע, כִּבְיָכוֹל הוּא הִכָּה לוֹן וְחָרִיב לוֹן וְשָׁצֵי לוֹן. וְכֻּרְסְיָיא קַדִּישָׁא נָפְלַת הֲדָא הוּא דִכְתִיב (יחזקאל א׳:א׳) וַאֲנִי בְּתוֹךְ הַגּוֹלָה. הַהוּא דַרְגָּא דְּאִקְרֵי אֲנִי, הוּא בְּתוֹךְ הַגּוֹלָה. אַמַּאי. עַל נְהַר כְּבָר. עַל נָהָר דְּנָגִיד וְנָפִיק דְּפָסִיק מֵימוֹי וּמַבּוּעוֹי וְלָא אִנְגִיד כַּד בְּקַדְמִיתָא (כדבקדמיתא). “He smote the strong lion of Moab” is a reference to the two Temples that existed for His sake and drew their strength from Him, namely, the first Temple and the second Temple. But as soon as He departed, the flow of blessing from above ceased; “He”, as it were, “smote” them, destroyed them, made an end of them, and the sacred Throne was overturned, as it is written, “as I was among the captives” (Ezek. 1, 1), implying that that divine essence called “I” was in captivity. “On the river Khebar” (Ibid.) (Khebar=long ago) means the stream that was once flowing, but the waters and sources of which were cut off so that it flows no more as formerly.
הֲדָא הוּא דִכְתִיב, (איוב י״ד:י״א) וְנָהָר יֶחרַב וְיָבֵשׁ. יֶחרַב בְּבַיִת רִאשׁוֹן וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל, מוֹאָב. (ס"א דהא בקדמיתא) מוֹאָב דְּהֲווּ מֵאָב דְּבִשְׁמַיָא וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לְיִשְׂרָאֵל כֻּלְהוּ אִתְחֲשָׁכוּ. The same is implied in the verse “and the river faileth and drieth up” (Job. 14, 11): “faileth”, referring to the first Temple, and “drieth up” to the second Temple. And so “He smote the two strong lions of Moab” (Moab- Meab, of the father), namely the Temples of the Father in heaven, by whom they were now destroyed, so that all lights which illuminated Israel were now darkened.
וְתוּ הוּא יָרַד וְהִכָּה אֶת הָאֲרִי. בְּזִמְנִין קַדְמָאִין כַּד הַאי נָהָר הֲוָה מָשִׁיךְ מֵימוֹי לְתַתָּא, הֲווּ קַיָּימִין יִשְׂרָאֵל בִּשְׁלִימוּ, דְּדַבְּחִין דִּבְחִין וְקָרְבְּנִין לְכַפָּרָא עַל נַפְשַׁיְיהוּ, וּכְדֵין הֲוָה נָחִית מִלְּעֵילָא דִּיוּקְנָא דְּחַד אַרְיֵה וְהֲווּ חָמָאן לֵיהּ עַל גַּבֵּי מַדְבְּחָא רָבִיץ עַל טַרְפֵּיהּ, אָכִיל קָרְבְּנִין כִּגְבַר תַּקִּיף. וְכָל כַּלְבִּין הֲווּ מִתְטַמְרִין מִקַּמֵּיהּ וְלָא נַפְקֵי לְבַר. Further, “He went down and smote the lion”: formerly when that stream flowed down to here below, Israel was free from care, offering peace-offerings and sin-offerings to atone for his soul; and from on high descended the image of a lion visible to all, crouching on his prey, consuming the offerings like a mighty giant. All the dogs kept themselves out of sight, fearing to venture abroad.
כֵּיוָן דְגָרְמוּ חוֹבִין אִיהוּ נָחִית לְגוֹ דַּרְגִּין דִּלְתַתָּא וְקָטִיל לְהַהוּא אַרְיֵה, דְּלָא בָעָא לְמֵיהַב לֵיהּ טַרְפֵּיהּ כִּדְבְקַדְמִיתָא, כִּבְיָכוֹל קָטִיל לֵיהּ. הוּא הִכָּה אֶת הָאֲרִי וַדַּאי. לְתוֹךְ הַבּוֹר לְעֵינָהָא דְּסִטְרָא אָחֳרָא בִּישָׁא. כֵּיוָן דְּחָמַאת הָכִי הַהוּא סִטְרָא אָחֳרָא אִתְתַּקְפַת (בר"מ פ' בהר קי"א) וְשַׁדְּרַת לְחַד כַּלְבָּא לְמֵיכַל קָרְבְּנִין. וּמַה שְּׁמֵיהּ דְּהַהוּא אַרְיֵ"ה אוֹרִיאֵ"ל דְּאַנְפּוֹי אַנְפֵּי אַרְיֵה. וּמַה שְּׁמֵיהּ דְּהַהוּא כַּלְבָּא בְּלַאדָן שְׁמֵיהּ. דְּלָאו אִיהוּ בִּכְלַל אָדָם, אֶלָא כַּלְבָּא וְאַנְפֵּי כַּלְבָּא. But when sin prevailed He descended to the regions here below and slew that lion, not desiring any more to provide his portion as formerly. He, as it were, slew him: “He smote the lion”, most assuredly, “into the pit”, that is to say, in the sight of the “evil monster”. The same evil monster, seeing this, sent a dog to consume the offerings. The name of the lion is Ariel, as his face is that of a lion; and the name of the dog is Baladon (not-man), for it is a dog and has the face of a dog.
בְּיוֹם הַשֶּׁלֶג בְּיוֹמָא דְּגָרְמוּ חוֹבִין וְדִינָא אִתְדָן לְעֵילָא מֵעִם בֵּי דִינָא עִלָּאָה. וְעַל דָּא כְּתִיב לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג דָּא דִינָא עִלָּאָה. אַמַּאי בְּגִין דְּכָל בֵּיתָהּ לָבוּשׁ שָׁנִים וְיָכִיל לְמִיסְבַּל אֶשָּׁא תַּקִּיפָא. עַד כָּאן רָזָא דִקְרָא. “In a day of snow”, that is, in the day when on account of Israel’s sins sentence was pronounced by the Court on high. (The same is implied in the verse “She is not afraid of the snow for her household” (Prov. 31, 21), that is to say, of the judgement on high; why so? “for all her household are clothed with scarlet”, and hence can endure the strongest fire.) Such is the mystical meaning of this verse.
מַה כְּתִיב בַּתְרֵיהּ (שמואל ב כ״ג:כ״א) וְהוּא הִכָּה אֶת אִישׁ מִצְרִי אִישׁ מַרְאֶה. הָכָא רָזָא דִקְרָא אֲתָא לְאוֹדָעָא, דִּי בְּכָל זִמְנָא דְיִשְׂרָאֵל חָבוּ אִיהוּ אִסְתַּלַּק וּמְנַע מִנַּיְיהוּ כָּל טָבִין וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי דָּא נְהוֹרָא דְּהַהוּא נְהוֹרָא דְּהֲוָה נָהִיר לוֹן לְיִשְׂרָאֵל. וּמָאן אִיהוּ משֶׁה. דִּכְתִיב, (שמות ב׳:י״ט) וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וְגו'. וְתַמָּן אִתְיְלִיד וְתַמָּן אִתְרַבֵּי וְתַמָּן אִסְתַּלִיק לִנְהוֹרָא עִלָּאָה. The next verse reads: “And he smote an Egyptian, a man of good appearance, etc.” The mystical meaning of this verse is that every time Israel sins, God leaves them and withholds from them all the blessings and all the lights which illumined them. “He smote an Egyptian”: this signifies the light of Israel’s great luminary, to wit, Moses, who is called an Egyptian, as it is written, “And they said, an Egyptian delivered us, etc.” (Exod. 2, 19), for there he was born, there he was brought up and there he was vouchsafed the higher light.
אִישׁ מַרְאֶה כְּמָה דְאַתְּ אָמֵר (במדבר י״ב:ח׳) וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ כְּמָא דְאַתְּ אָמֵר, (דברים ל״ג:א׳) אִישׁ הָאֱלהִים. כִּבְיָכוֹל בַּעֲלָהּ דְּהַהוּא מַרְאֶה כְּבוֹד ה'. דְּזָכָה לְאַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא (כ"א ב) מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא. “A man of good appearance” (mar’eh) also signifies Moses, of whom it is written “ou-mar’eh (by clear appearance) and not in dark speeches” (Num. 12, 8); so too “man” (ish), as he is called “man of God” (Deut. 33, 1), the husband, as it were, of the Divine glory, leading it whereso he would upon the earth, a privilege no other man had ever enjoyed.
וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמָסַר בִּידֵיהּ כְּמָא דְאַתְּ אָמֵר, (שמות י״ז:ט׳) וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא וּבְהַאי חָב בַּסֶּלַע כְּמָא דְאַתְּ אָמֵר, (במדבר כ׳:י״א) וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, משֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה. “And the Egyptian had a spear in his hand,” to wit, the divine rod that was delivered into his hand, as we read: “With the rod of God in my hand” (Exod. 17, 9), which is the same rod that was created in the twilight of the Eve of Sabbath, and on which there was engraven the Divine Name in sacred letters. With the same rod Moses sinned by smiting the rock, as we read: “And he smote the rock with his rod twice” (Num. 20, 11). The Holy One, blessed be He, said to him “I have not given the rod for that purpose; by thy life, from henceforward it will not be in thy hand any more.”
מִיָּד (כ"ח ב') וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט בְּדִינָא קַשְׁיָא (שמואל ב כ״ג:כ״א) וַיִּגְזוֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. דִּמְהַהִיא שַׁעֲתָא אִתְמְנַע מִנֵּיהּ וְלָא הֲוָה בִּידֵיהּ לְעָלְמִין. וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. עַל הַהוּא חוֹבָא דִּמְחָא בְּהַהוּא מַטֶּה, מֵת וְלָא עָאל לְאַרְעָא קַדִּישָׁא וְאִתְמְנַע נְהוֹרָא דָא מִיִּשְׂרָאֵל. Immediately “He went down to him with a rod”, i.e. He judged him rigidly, “and plucked the spear out of the Egyptian’s hand,” for from that moment he lost it and never more regained it. “And slew him with his spear,” i.e. through the sin of smiting the rock with that rod he died without entering the Holy Land, and thereby that illumination was withheld from Israel.
(שמואל ב כ״ג:י״ט) מִן הַשְּׁלשִׁים (ק"ה ב) הֲכִי נִכְבָּד, אִלֵּין שְׁלשִׁים שָׁנָה עִלָּאִין דְּאִיהוּ נָטִיל מִנְהוֹן וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטִיל וְאִתְקָרֵב. וְאֶל הַשְּׁלשָׁה לֹא בָא, אִנּוּן הֲווּ אַתְיָאן לְגַבֵּיהּ וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן. “He was more honourable than the thirty” (II Sam. 23, 23) alludes to the thirty celestial years from which he was taken to be sent down below. “But he attained not to the first three”, that is, they (the patriarchs) came to him and gave him whatever he craved, but he did not come to them;
וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא (דחושבנא) דִּלְהוֹן, (שמואל ב כ״ג:כ״ג) וַיְשִימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ לְעָלְמִין. לֵית פִּירוּדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבִיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. and although he dld not enter into their number, yet “David put him into his service”, that is, David never detached him from his heart, nor will there ever be any separation between the two. David turned his heart towards him, but he did not turn his towards David, in the same manner as the moon addresses her praises and hymns towards the sun, drawing him to herself to set up, as it were, his abode with her. This is implied in the words “And David put him into his service”.’
נָפְלוּ רִבִּי אֱלִיעֶזֶר וְרִבִּי אַבָּא קַמֵּיהּ. אַדְהָכִי וְהָכִי לָא חֲמוּ לֵיהּ. קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוּ לֵיהּ. יָתְבוּ וּבָכוּ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא אָמַר רִבִּי אַבָּא וַדַּאי הָא דְּתָנֵינָן דְּבְּכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִנּוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתָא לְגַבָּן מֵהַהוּא עָלְמָא לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וְהֲווּ בָּעוּ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בָּעוּ לְמִטְעַן וְלא אָזְלוּ. דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא הֲווּ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דְּחֲמָרֵי. R. Eleazar and R. Abba prostrated themselves before the stranger. Of a sudden they saw him not. They arose and looked on every side, but they saw him not. They sat down and wept and were unable to exchange a word. After a while R. Abba said: ‘It is assuredly true as we have been taught, that whenever the righteous on their journey busy themselves with expositions of the Torah, they are favoured by visits from the other world; for it is clear that it was the venerable Rab Hamnuna who appeared to us from the other world to reveal to us all these things, and now before we could recognize him, he has vanished.’ They arose and tried to drive the asses, but could not make them go, and again tried, but could not. They became frightened and left the animals behind. That spot is called until this day ‘Asses’ place.
פָּתַח רִבִּי אֶלְעָזָר (ל"א ב', מ"ו א', י"ח א) וְאָמַר (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגו' כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזָמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנִי נְשָׁא לְאִנּוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְּתִיב אֶלָא רַב טוּבְךָ. וּמָאן אִיהוּ (תהילים קמ״ה:ז׳) זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חַי עָלְמִין דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ (ישעיהו ס״ג:ז׳) וְרַב טוּב לְבֵית יִשְׂרָאֵל וְגו'. R. Eleazar commenced to discourse thus: O how great is the abundance of thy goodness which thou hast laid up for them that fear thee, etc. (Ps. 31, 20). ‘How great is the heavenly bounty which the Holy One, blessed be He, hath reserved for those who excel in righteousness, who shun sin and devote themselves to the study of the Torah, when they ascend to the world to come. It is not written simply “thy goodness”, but “abundance of thy goodness”, the same expression as in the verse “They utter the fame of the abundance of thy goodness” (Ps. 145, 7), to wit, the delight which the righteous enjoy in the world to come in the presence of the Everlasting who is “abundant in goodness towards the house of Israel” (Is. 63, 7).
תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ"ה, כְּמָה דְּאִתְמָר. רַב דָּא אִילָנָא רַ"ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב וְאָעִיל לֵיהּ בְּרוּם רְקִיעִין. We may also find enshrined in this passage a mystery of wisdom, in which all other mysteries are enclosed. We translate: “O Mah, great is thy goodness, etc.” Mah (“How” or “What”) has already been explained. Rab (“abundant” or “great”) alludes to the strong and mighty tree: there is another and a smaller tree, but this one is tall, reaching into the highest heaven.
טוּבְ"ךָ דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ בְּגִין דְּגָנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא. פָּעַלְתָּ דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב, (שמות ט״ו:י״ז) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ, וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ. “Thy goodness” alludes to the light that was created on the first day. “Which thou hast laid up for those who fear thee”, since He has treasured it up for the righteous in the world to come: “which thou hast wrought” alludes to the higher Gan-Eden (Garden-of-Eden, Paradise), as it is written, “The place, O Lord, which thou hast wrought for thy dwelling” (Exod. 15, 17), to wit, “Thou hast wrought for them that trust in thee”.
(בראשית מו ע"ב) נֶגֶד בְּנֵי אָדָם דָּא גַּן עֵדֶן דִּלְתַתָּא לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא גַּן עֵדֶן דִּלְעֵילָא. וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׁרָאן (ושריין) לְתַתָּא. “In the sight of the sons of men” alludes to the lower Gan-Eden where all the righteous abide, as spirits clad in a resplendent vesture resembling their corporeal figure in this world; this is meant by “in the sight of man”, i.e. presenting the likeness of the people of this world. They stay there for a time, then rise in the air and ascend to the celestial Academy, which is the Gan-Eden above; then they rise again and bathe in the dewy rivers of pure balsam, and then descend and remain below,
וּלְזִמְנִין אִתְחֲזוּן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דְּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה וְלָא זָכִינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר. and sometimes they appear to men to perform for them miracles in the manner of angels, as we have just seen the light of the “Sacred Lamp”, without, however, being vouchsafed an insight into the mysteries of Wisdom, so far as we could have wished.’
פָּתַח רִבִּי אַבָּא וְאָמַר (שופטים י״ג:כ״ב) וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלהִים רָאִינוּ, אַף עַל גַּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אָמַר הוֹאִיל וּכְתִיב, (שמות ל״ג:כ׳) כִּי לא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן וּבְגִין כָּךְ מוֹת נָמוּת. וְאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דְּהֲוָה אָזִיל בַּהֲדָן וְנִתְקַיֵּים (ואתקיימנא) בְּעָלְמָא. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרֵיהּ לְגַבָּן לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא. R. Abba said: ‘It is written, “And Manoah said unto his wife, We shall surely die, because we have seen God” (Judg. 13, 22). Although Manoah was ignorant of the object of the apparition, he nevertheless argued, “Since it is written ‘for man shall not see me and live ‘(Exod. 33, 20), and as we certainly saw Him, we shall therefore die.” And we were privileged to see that light which accompanied us, and we are still alive, because the Holy One, blessed be He, sent it to us in order to reveal to us the mysteries of Wisdom. Happy is our portion!’
אֲזְלוּ, מְטוּ לְחַד טוּרָא וְהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוּ עַנְפִין דְּאִילָנָא דְטוּרָא לְאֲקָשָׁא דָּא בְדָא וְאָמְרֵי שִׁירָתָא. עַד דַּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דְּהֲוָה אָמַר בְּנֵי אֱלָהִין קַדִּישִׁין אִנּוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִנּוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאִימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי. אַדְּהָכִי נָפִיק קָלָא כְּמִלְקַדְּמִין וְאָמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאִים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׁוּ. They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.’ In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.’
בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקִּיף וְהֲווּ אָמְרֵי (תהילים כ״ט:ה׳) קוֹל יְיָ שׁוֹבֵר אֲרָזִים. נָפְלוּ עַל אַנְפַּיְהוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּדְחִילוּ סַגְיָא נָפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וְאֲזְלוּ וְלָא שְׁמָעוּ מִידִי. נָפְקוּ מִן טוּרָא וְאָזְלוּ. At that moment they heard a loud and mighty sound issuing from between the branches of the trees, and they uttered the verse: ‘The voice of the Lord breaketh the cedars’ (Ps. 29, 5). R. Eleazar and R. Abba fell upon their faces and a great fear came over them. They then arose in haste and went on their way, and heard nothing more. They left the hill,
כַּד מָטוּ לְבֵי רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן. חָדוּ חָדֵי (חדא), רִבִּי שִׁמְעוֹן אָמַר לוֹן וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דְּאֲנָא דָמִיכְנָא הַשְׁתָּא וְחָמֵינָא לְכוּ וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדֵּר לְכוּ תְּרֵין עִטְרִין עַל יְדָא דְּחַד סָבָא לְאַעַטְּרָא לְכוּ. וַדַּאי בְּאָרְחָא דָא קוּדְשָׁא בְּרִיךְ הוּא הֲוָה. תּוּ דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אָמַר רִבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן דְּחָכָם עָדִיף מִנָּבִיא. אֲתָא רִבִּי אֶלְעָזָר וְשַׁוִּי רֵישֵׁי בֵּין בִּרְכּוֹי דְּאֲבוֹי וְסָח (ליה) עוֹבָדָא. and when they reached the house of R. Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they rejoiced exceedingly. R. Simeon said to them, ‘Assuredly ye traversed a path of heavenly miracles and wonders, for as I was sleeping just now I had a vision of you and of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on that path. Further, I saw your faces as if transfigured.’ R. Jose remarked: ‘Well have ye said that “the sage is superior to the prophet”.’ R. Eleazar then approached and put his head between the knees of his father and told him all that had happened to them.
דָּחִיל רִבִּי שִׁמְעוֹן וּבְכָה אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אָמַר (אמרו) בְּשַׁעֲתָא דְּחֲמָא מִיתָתֵיהּ וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב, (מלכים ב ד׳:י״ז) לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ (ברה) דְּשׁוּנַמִּית הֲוָה. וּתְרֵין (בשלח מ"ה ע"א) חִבּוּקִין הֲווּ, חַד דְּאִימֵיהּ וְחַד דֶּאֱלִישָׁע. דִּכְתִיב, (מלכים ב ד׳:ל״ד) וַיָּשֶׂם פִּיו עַל פִּיו. R. Simeon trembled and wept. ‘“O Lord, I have the report of thee,and I am afraid” ‘(Habak. 3, 2), he said. ‘This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKkuK? Because it is written, “At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son” (II Kings 4, 16), and he- Habakkuk- was the son of the Shunammite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34).
אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמִיתָא כַּד מִית פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ אַגְלִיף בֵּיהּ כָּל אִנּוּן (בשלח נ"א ע"ב) אַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שִׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפָן אִנּוּן מָאתָן וְשִׁיתְּסַר אַתְוָון. In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child
וְכֻלְהוּ אַתְוָון אַגְלִיף בְּרוּחֵיהּ (נ"א בדיבורא) אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָא דְּאַשְׁלִים לְכָל סִטְרִין. אַשְׁלִים לַחֲבוּקִין כִּדְאִתְּמַר. וְאַשְׁלִים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר (פקודי רמ"ו ע"ב) אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ. וְעַל דָּא אִקְרֵי חֲבַקוּק. so as to put again into him the breath of life through the power of the letters of the seventy-two names. And Elisha named him Habakkuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H. B. K. V. K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted.
וְאִיהוּ אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דְּהֲוָה לִי דְּאַטְעִימְנָא מֵהַהוּא עָלְמָא וְדָחִילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׁיהּ וְאָמַר (נשא קל"ח ע"ב) ה' פָּעָלְךָ דְּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ. כְּמוֹ חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִנּוּן שָׁנִים קַדְמוֹנִיּוֹת חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ לְהַהוּא דַרְגָּא דְּלֵית (בה) חַיִּין כְּלַל. Therefore the child was named Habakkuk, and it was he who said: “O Lord, I have heard the report of thee, and I am afraid” (Habak. 3, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, “O Lord, Thy work” which Thou hast accomplished for me, “in the midst of the years”, I pray, “let its life be”. For he who is bound up with the cycles of past years has life bound up with him. “In the midst of the years make it known”, to wit, that stage in which there is no life.’
בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר אוּף אֲנָא מִמַּה דְּשָׁמַעְנָא דָּחִילְנָא לְקוּדְשָׁא בְּרִיךְ הוּא. זָקִיף יְדוֹי עַל רֵישֵׁיהּ וְאָמַר וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא זְכִיתוּן אַתּוּן לְמֶחמֵי אַפִּין בְּאַפִּין וְלָא זָכִינָא בֵּיהּ. נָפַל עַל אַנְפּוֹי וְחֲמָא לֵיהּ מְעַקֵּר טוּרִין מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי בְּהַהוּא עָלְמָא תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא הֲוָה קָרֵי לְרִבִּי אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא (ט' א) פְּנִי"אֵל כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:ל״א) כִּי רָאִיתִי אֱלהִים פָּנִים אֶל פָּנִים. R. Simeon then wept and said: ‘I also from what I have heard am seized with fear of the Holy One, blessed be He.’ He then raised his hands above his head and said, ‘What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.’ He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, ‘Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, “For I have seen God face to face” (Gen. 32, 31).
Chapter 13
Chapter 13 somebodyIntroduction 13 (Chapter 13) (Introduction) (Zohar)
Introduction 13 (Chapter 13) (Introduction) (Zohar) somebodyבְּרֵאשִׁית רִבִּי חִיָּיא פָּתַח (תהילים קי״א:י׳) רֵאשִׁית (י"א ב) חָכְמָה יִרְאַת יְיָ שֵׂכֶל טוֹב לְכָל עוֹשֵׂיהֶם תְּהִלָּתוֹ עוֹמֶדֶת לָעַד. רֵאשִׁית חָכְמָה, הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ, סוֹף חָכְמָה יִרְאַת ה', בְּגִין דְּיִרְאַת ה' סוֹף חָכְמָה אִיהִי. (נ"א אלא איהי ראשית) לְעָאלָא לְגוֹ דַרְגָא דְּחָכְמְתָא עִלָּאָה הֲדָא הוּא דִכְתִיב, (תהילים קי״ח:י״ט) פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק. זֶה הַשַּׁעַר לַה' וַדַּאי, דְּאִי לָא יֵיעוּל בְּהַאי תַּרְעָא לָא יֵיעוּל לְעָלְמִין. לְמַלְכָּא עִלָּאָה דְּאִיהִי (דאיהו) עִלָּאָה וְטָמִיר וְגָנִיז וְעֲבִיד לֵיהּ תַּרְעִין אִלֵּין עַל אִלֵּין IN THE BEGINNING. R. Hiya opened his discourse thus: The beginning of wisdom is the fear of the Lord; A good understanding have all they that do hereafter. His praise endureth for ever (Ps. 111, 10). He said: ‘Instead of “the beginning of wisdom” it would be more appropriate to say “the end of wisdom is the fear of the Lord”, since the fear of the Lord is the final object of wisdom. The Psalmist, however, speaks of the highest order of wisdom, which can only be reached through the gate of the fear of God. This is implied in he verse “Open to me the gates of righteousness…. This is the gate of the Lord…” (Ps. 118, 19-20). Assuredly, without entering through that gate one will never gain access to the most high King.
וּלְסוֹף כָּל תַּרְעִין עֲבַד תַּרְעָא חַד בְּכַמָּה מַנְעוּלִין בְּכַמָּה פִּתְחִין בְּכַמָּה הֵיכָלִין אִלֵּין עַל אִלֵּין. אָמַר כָּל מַאן דְּבָעֵי לְמֵיעַל לְגַבָּאי תַּרְעָא דָא יְהֵא קַדְמָאָה לְגַבָּאי, מָאן דְּיֵעוֹל בְּהַאי תַּרְעָא יֵעוּל. אוּף הָכִי תַּרְעָא קַדְמָאָה לְחָכְמָה עִלָּאָה יִרְאַת ה' אִיהִי. וְדָא אִיהִי רֵאשִׁית Imagine a king greatly exalted who screens himself from the common view behind gate upon gate, and at the end, one special gate, locked and barred. Saith the king: He who wishes to enter into my presence must first of all pass through that gate. So here the first gate to super-Wisdom is the fear of God; and this is what is meant by reshith (beginning).
ב, תְּרֵין אִנּוּן דְּמִתְחַבְּרִין כְּחֲדָא, וְאִנּוּן תְּרֵין נְקוּדִין, חַד גְּנִיזָא וּטְמִירָא וְחַד קַיָּימָא בְּאִתְגַּלְּיָא. וּבְגִין דְּלֵית לְהוּ פִּירוּדָא אִקְרוּן רִאשִׁית. חַד וְלָא תְּרֵין. מָאן דְּנָטִיל הַאי נָטִיל הַאי. וְכֹלָא חָד דְּהָא הוּא (שמיה) וּשְׁמֵיהּ חַד דִּכְתִיב, (תהילים פ״ג:י״ט) וְיֵדְעוּ כִּי אַתָּה שִׁמְךָ יְיָ לְבַדֶּךָ. The letter Beth (=2) indicates two things joined together, namely two points, one shrouded in mystery and one capable of being revealed; and as they are inseparable they therefore are both joined in the single term reshith (beginning), i.e. they are one and not two, and he who takes away the one takes away the other as well. For He and His name are one, as it is written “That they may know that thou and thy name of Lord art alone” (Ps. 83, 19).
אַמַּאי אִקְרֵי יִרְאַת ה', בְּגִין דְּאִיהוּ אִילָנָא דְּטוֹב וְרָע, זָכֵי בַּר נָשׁ הָא טוֹב וְאִי לָא זָכֵי הָא (הוא) רָע. וְעַל דָּא שָׁרֵי בְּהַאי אֲתַר יִרְאָה. וְדָא תַּרְעָא לְעָאלָא לְכָל טוּבָא דְעָלְמָא. שֵׂכֶל טוֹב אִלֵּין תְּרֵין תַּרְעִין דְּאִנּוּן כְּחֲדָא. רִבִּי יוֹסֵי אָמַר שֵׂכֶל טוֹב דָּא אִילָנָא דְחַיֵּי דְּאִיהוּ שֵׂכֶל טוֹב בְּלָא רָע כְּלָל. וְעַל דְּלָא שַׁרְיָא בֵּיהּ רָע אִיהוּ שֵׂכֶל טוֹב בְּלָא רָע. Why is this first gate called “the fear of the Lord”? Because it is the tree of good and evil. If a man deserves well it is good, and if he deserves ill it is evil. Hence in that place abides fear, which is the gateway to all that is good. “Good” and “understanding” are two gates which are as one.’ R. Jose said: ‘The term “A good understanding” alludes to the tree of life which is the knowledge of good without evil.
לְכָל עוֹשֵׂיהֶם, אִלֵּין חַסְדֵּי דָוִד (ויחי רי"ט ע"א) הַנֶּאֱמָנִים תַּמְכִין אוֹרַיְיתָא. וְאִנּוּן דְּתָמְכִין אוֹרַיְיתָא כִּבְיָכוֹל אִנּוּן עָבְדִין. כָּל אִנּוּן דְּלָעָאן בְּאוֹרַיְיתָא לֵית בְּהוּ עֲשִׂיָּה בְּעוֹד דְּלָעָאן בָּהּ. אִנּוּן דְּתָמְכִין לוֹן אִית בְּהוּ עֲשִׂיָּה. וּבְחֵילָא דָא כְּתִיב תְּהִלָּתוֹ עוֹמֶדֶת לָעַד וְקַיְימָא כּוּרְסְיָיא עַל קִיּוּמֵיהּ כְּדְקָא יְאוּת. “To all that do hereafter”: these are “the sure mercies of David” (Is. 55, 3), viz. they who support the study of the Torah. For they who support the study of the Torah are, we may say, doing something, whereas those who are merely occupied in its study are for the time being not doing. Through this activity “his praise endureth for ever”, and the Throne abides on its base securely.’
Chapter 14
Chapter 14 somebodyIntroduction 14:132-141 (Chapter 14) (Introduction) (Zohar)
Introduction 14:132-141 (Chapter 14) (Introduction) (Zohar) somebodyרִבִּי שִׁמְעוֹן הֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא בְּלֵילְיָא (אמור צ"ח א) דְּכַלָּה אִתְחַבְּרַת בְּבַעֲלָהּ. דְּתָנִינָן כָּל אִנּוּן חַבְרַיָא דִּבְנֵי הֵיכָלָא דְּכַלָּה אִצְטְרִיכוּ בְּהַהִיא לֵילְיָא דְּכַלָּה אִזְדַּמְנַת לְמֶהֱוֵי לְיוֹמָא אַחֲרָא גּוֹ חוּפָּה בְּבַעֲלָהּ לְמֶהוֵי עִמָּהּ כָּל הַהוּא לֵילְיָא, וּלְמֶחֱדֵי עִמָּהּ בְּתִקּוּנָהָא דְאִיהִי אִתְתַּקָּנַת לְמִלְעֵי בְּאוֹרַיְיתָא מִתּוֹרָה לִנְבִיאִים וּמִנְבִיאִים לִכְתוּבִים וּבְמִדְרָשׁוֹת דִּקְרָאֵי וּבְרָזֵי דְחָכְמְתָא. בְּגִין דְּאִלֵּין אִנּוּן תִּיקּוּנִין דִּילָהּ וְתַכְשִׁיטָהָא. וְאִיהִי וְעוּלֵמְתָהָא עָאלַת וְקַיְימַת עַל רֵישֵׁיהוֹן וְאִתְתַּקָּנַת בְּהוּ וְחָדַת בְּהוּ כָּל הַהוּא לֵילְיָא. וּלְיוֹמָא אָחֳרָא לָא עָאלַת לַחוּפָּה אֶלָּא בַּהֲדַיְיהוּ. וְאִלֵּין אִקְרוּן בְּנֵי חוּפָּתָא. וְכֵיוָן דְּעָאלַת לְחוּפָּתָא קוּדְשָׁא בְּרִיךְ הוּא שָׁאִיל עֲלַיְיהוּ וּמְבָרֵךְ לוֹן וּמְעַטֵּר לוֹן בְּעִטְּרָהָא דְּכַלָּה. זַכָּאָה חוּלַקְהוֹן. R’ Simeon was sitting and studying the Torah during the night when the bride was to be joined to her husband.1i.e. the eve of Pentecost. For we have been taught that all the members of the bridal palace, during the night preceding her espousals, are in duty bound to keep her company and to rejoice with her in her final preparations for the great day: to study all branches of the Torah, proceeding from the Law to the Prophets, from the Prophets to the Holy Writings, and then to the deeper interpretations of Scripture and to the mysteries of Wisdom, as all these represent her preparations and her adornments. The bride, indeed, with her bridesmaids, comes up and remains with them, adorning herself at their hands and rejoicing with them all that night. And on the following day she does not enter under the canopy except in their company, they being called the canopy attendants. And when she steps under the canopy the Holy One, blessed be He, enquires after them and blesses them and crowns them with the bridal crown: happy is their portion!
וְהֲוָה רִבִּי שִׁמְעוֹן וְכֻלְהוּ חַבְרַיָיא (בהדיה) מְרַנְּנִין בְּרִנָּה דְאוֹרַיְיתָא וּמְחַדְּשָׁן מִלִּין דְאוֹרַיְיתָא כָּל חַד וְחַד מִנַּיְיהוּ. וְהֲוָה חָדֵי רִבִּי שִׁמְעוֹן וְכָל שְׁאָר חַבְרַיָיא. אָמַר לוֹן רִבִּי שִׁמְעוֹן, בָּנַי זַכָּאָה חוּלַקְכוֹן בְּגִין דִּלְמָחָר לָא תֵיעוּל כַּלָּה לַחוּפָּה אֶלָּא בַּהֲדַיְיכוּ. בְּגִין דְּכֻלְהוּ דִּמְתַקְנִין תִּקּוּנָהָא בְּהַאי לֵילְיָא וְחָדָאן בָּהּ כֻּלְהוּ יְהוֹן רְשִׁימִין וּכְתִיבִין בְּסִפְרָא דְדֻכְרָנַיָא וְקוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לוֹן בְּשִׁבְעִין בִּרְכָאן וְעִטְּרִין דְּעָלְמָא עִלָּאָה. Hence R. Simeon and all the companions were chanting the Scripture with exultation, each one of them making new discoveries in the Torah. Said R. Simeon to them, ‘O my sons, happy is your portion, for on the morrow the bride will not enter the bridal canopy except in your company; for all those who help to prepare her adornments to-night will be recorded in the book of remembrance, and the Holy One, blessed be He, will bless them with seventy blessings and crown them with crowns of the celestial world.’
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר (תהילים י״ט:ב׳) (תרומה קל"ו ב) הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וְגו' קְרָא דָא הָא אוֹקִימְנָא לֵיהּ. אֲבָל בְּזִמְנָא דָא דְּכַלָּה אִתְעָרָא לְמֵיעַל לַחוּפָּה בְּיוֹמָא דְמָחָר אִתְתַּקָּנַת וְאִתְנְהִירַת בְּקִישׁוּטָהָא בַּהֲדֵי חַבְרַיָיא דְּחָדָאן עִמָּהּ כָּל הַהִיא לֵילְיָא וְאִיהִי חָדַאת עִמְּהוֹן. R. Simeon opened his discourse thus: The heavens declare the glory of God, etc. (Ps. 19, 2). He said: ‘The inner meaning of this verse is as follows. When the bride awakes on the morn of her wedding day, she begins to prepare her ornaments and decorations with the aid of the companions who have rejoiced with her all that night, as she with them.
וּבְיוֹמָא דְּמָחָר כַּמָּה אוּכְלוּסִין (כמה) חַיָּילִין וּמַשִּׁרְיָין מִתְכַּנְשִׁין בַּהֲדָהּ. וְאִיהִי וְכֻלְהוּ מְחַכָּאן לְכָל חַד וְחַד דִּתְקִינוּ לָהּ בְּהַאי לֵילְיָא. כֵּיוָן דְּמִתְחַבְּרָן כְּחֲדָא וְאִיהִי חָמַאת לְבַעְלָהּ מַה כְּתִיב הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל. הַשָּׁמַיִם דָּא חָתָן דְּעָאל לַחוּפָּה. מְסַפְּרִים, מְנַהֲרִין כְּזוֹהֲרָא דְּסַפִּיר, דְּנָהִיר וְזָהִיר מִסְיָיפֵי עָלְמָא וְעַד סְיָיפֵי עָלְמָא. On that day there assemble in her honour hosts upon hosts, awaiting each one of those who have helped in her adornment on the previous night. As soon as the bride beholds her spouse, “the heavens declare the glory of God”. “The heavens” are the bridegroom, who enters under the bridal canopy. “Declare” (meSaPeRim) signifies that they radiate a brilliance like that of a sapphire, sparkling and scintillating from one end of the world to the other.
כְּבוֹד אֵל, דָּא כְּבוֹד כַּלָּה דְּאִקְרֵי אֵל, דִּכְתִיב, (תהלים ז) אֵל זוֹעֵם בְּכָל יוֹם. בְּכָל יוֹמֵי שַׁתָּא אִקְרֵי אֵל, וְהַשְׁתָּא דְּהָא עָאלַת לַחוּפָּה אִקְרֵי כָּבוֹד, וְאִקְרֵי אֵל. יְקָר עַל יְקָר. נְהִירוּ עַל נְהִירוּ. וְשָׁלְטָנוּ עַל שָׁלְטָנוּ. “The glory of El” (God) signifies the glory of the bride which is called El (God), as it is written “and El (God) hath indignation every day” (Ps. 7, 12); all the days of the year it is called El (God), but now when she enters under the bridal canopy it is called Glory. It is also at the same time still called El (God), signifying glory on glory, splendour on splendour, and dominion on dominion.
כְּדֵין בְּהַהִיא שַׁעֲתָא דְּשָׁמַיִם עָאל לַחוּפָּה וְאָתֵי וְנָהִיר לָהּ, כָּל אִנּוּן חַבְרַיָּיא דְּאַתְקִינוּ לָהּ כֻּלְהוּ אִתְפָּרְשֵׁי (אתפרשו) בִּשְׁמָהָן תַּמָּן הֲדָא הוּא דִכְתִיב, (תהילים י״ט:ב׳) וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ. מַעֲשֵׂה יָדָיו, אִלֵּין אִנּוּן מָארֵי קַיָּימָא דִּבְרִית בַּהֲדֵי כַלָה, וְאִנּוּן מָארֵי קַיָימָא דִבְרִית אִקְרוּן מַעֲשֵׂה יָדָיו, כְּמָא דְאַתְּ אָמֵר, (תהילים צ׳:י״ז) וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ דָּא בְּרִית קַיָּימָא דְּחֲתִים בְּבִשְׂרָא דְּבַר נָשׁ. Thus, at that time when heaven enters into the canopy and irradiates her, all those companions who joined in her adornment have their names recorded there above, as it is written, “and the firmament showeth his handiwork” (Ibid. 19, 2), the words “his handiwork” being an allusion to those who have entered into a covenant with the bride. The confederates of the covenant are called “the works of his hands”, as we read “the work of our hands establish thou it” (Ps. 90, 17) This is an allusion to the covenant that is engraven on man’s body.’
רַב הַמְנוּנָא סָבָא אָמַר הָכִי (קהלת ה׳:ה׳) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, דְּלָא יָהִיב בַּר נָשׁ פּוּמֵיהּ לְמֵיתֵי לְהִרְהוּרָא בִּישָׁא, וִיהֵא גָרִים לְמֶחטֵי לְהַהִיא בְּשַׂר קֹדֶשׁ דְּחֲתִים בֵּיהּ בְּרִית קַדִּישָׁא. דְּאִילּוּ עָבִיד כֵּן מָשְׁכִין לֵיהּ לְגֵּיהִנֹּם. וְהַהוּא דִּמְמוּנֶה עַל גֵּיהִנֹּם דוּמ"ה שְׁמֵיהּ. וְכַמָּה רִבּוֹא דְּמַלְאֲכֵי חַבָּלָה בַּהֲדֵיהּ. וְקָאִים עַל פִּתְחָא דְּגֵיהִנֹּם, וְכָל אִנּוּן דְּנָטְרוּ בְּרִית קַדִּישָׁא בְּהַאי עָלְמָא, לֵית לֵיהּ רְשׁוּ לְמִקְרַב בְּהוּ. Rab Hamnuna discoursed thus: Suffer not thy mouth to bring thy flesh into guilt (Eccl. 5, 5). ‘This is a warning to man not to utter with his mouth words that might suggest evil thoughts and so cause to sin the sacred body on which is stamped the holy covenant. For he who does this is dragged into Gehinnom. The angel presiding over Gehinnom is called Duma, and there are tens of thousands of angels of destruction under him. He stands at its door, but those who have carefully guarded the sign of the holy covenant he has no power to touch.
דָּוִד מַלְכָּא בְּשַׁעְתָּא דְּאִירַע לֵיהּ הַהוּא עוֹבָדָא דָּחִיל. בְּהַהִיא שַׁעֲתָא סָלִיק דוּמ"ה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר לֵיהּ מָארֵי דְּעָלְמָא כְּתִיב בַּתּוֹרָה (ויקרא כ׳:י׳) וְאִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ. וּכְתִיב וְאֶל אֵשֶׁת עֲמִיתְךָ וְגו'. דָּוִד דְּקִלְקֵל בְּרִית בְּעֶרְוָה מַהוּ. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא דָּוִד זַכָּאָה הוּא, וּבְרִית קַדִּישָׁא עַל תִּקּוּנֵיהּ קַיְימָא, דְּהָא גְּלֵי קָדָמַי דְּאִזְדַּמְּנַת לֵיהּ בַּת שֶׁבַע מִיּוֹמָא דְאִתְבְּרֵי עָלְמָא. David, after his affair with Uriah, was in great fear. Duma entered into the presence of the Holy One, blessed be He, and said: “O Lord of the universe, it is written in the Torah: ‘And the man that committeth adultery with another man’s wife, etc.’ (Lev. 20, 10), and it is also written ‘And with thy neighbour’s wife, etc.’ (Ibid. 18, 20). Now, David has misused the sign of the holy covenant; what shall be done to him?” Said the Holy One, blessed be His name: “David is pure, and the holy covenant remains untouched inasmuch as at the creation of the world it was revealed before Me that Bath-Sheba was assigned to him.”
אָמַר לֵיהּ אִי קַמָּךְ גָּלֵי קַמֵּיהּ לָא גָלֵי. אָמַר לֵיהּ וְתוּ בְּהֶתֵּירָא הֲוָה מַה דְּהֲוָה. דְּהָא כָּל אִנּוּן דְּעָאלוּ לִקְרָבָא לָא עָאל חַד מִנַּיְיהוּ עַד דְּאַפְטַר בְּגֵט לְאִנְתְּתֵיהּ. אָמַר לֵיהּ אִי הָכִי הֲוָה לֵיהּ לְאוֹרְכָא תְּלַת יַרְחֵי וְלָא אוֹרִיךְ. אָמַר לֵיהּ בְּמַאי אוֹקִים מִלָּה בְּאֲתַר דְּחַיְישִׁינָן דְּהִיא מְעוּבֶּרֶת, וְגָלֵי קֳדָמַי דְאוּרִיָּה לָא קָרִיב בָּהּ לְעָלְמִין דְּהָא שְׁמִי חָתִים בְּגַוֵּיהּ לְסַהֲדוּתָא. כְּתִיב אוּרִיָּה וּכְתִיב אוּרִיָּהוּ שְׁמִי חָתוּם בַּהֲדֵיהּ (בהדייהו) דְּלָא שִׁמֵּשׁ בָּהּ לְעָלְמִין. “If before Thee it was revealed, yet it was not revealed to him.” ‘“And further, what was done was done lawfully, since every one who goes out to war first gives a bill of divorcement to his wife.” ‘“Even so, he ought to have waited three months, which he did not.” ‘“That rule only applies where there is a risk that she may be pregnant. In this case, however, it is known to Me that Uriah never came in unto her, in witness whereof My name is sealed in his, as he is sometimes called URiYaH and sometimes URiYaHU to show that he never had intercourse with her.”
אָמַר לֵיהּ, מָארֵי דְעָלְמָא הָא מָה דְּאֲמָרִית אִי קַמָּךְ גָּלֵי דְלָא שְׁכִיב בַּהֲדָהּ אוּרִיָּה, קַמֵּיהּ מִי גָלֵי, הֲוָה לֵיהּ לְאוֹרְכָא לָהּ תְּלַת יַרְחֵי. וְתוּ אִי יָדַע דְּלָא שְׁכִיב בַּהֲדָהּ לְעָלְמִין אַמַּאי שָׁדַר לָהּ דָּוִד וּפְקֵיד עֲלֵיהּ לְשַׁמָּשָׁא בְּאִנְתְּתֵיהּ דִּכְתִיב, (שמואל ב י״א:ח׳) רֵד לְבֵיתְךָ וּרְחַץ רַגְלֶיךָ. “O Lord of the universe, I must repeat my plea. If to Thee it was manifest that Uriah never came in unto her, was it manifest unto David? He ought then to have waited three months. Further, if David was aware that he never came near her, why then did he send an order to him to go home and visit his wife, as it is written, ‘Go down to thy house and wash thy feet’ (II Sam. 11, 8)?”
אָמַר לֵיהּ וַדַּאי לָא יָדַע, אֲבָל יַתִּיר מִתְּלַת יַרְחֵי אוֹרִיךְ דְּהָא אַרְבַּע יַרְחֵי הֲווּ. דְּהָכִי תָּנִינָן בַּחֲמִשָּׁה וְעֶשְׂרִים דְּנִיסָן אַעֲבַר דָּוִד כָּרוֹזָא בְּכָל יִשְׂרָאֵל, וְהֲווּ עִם יוֹאָב בְּשִׁבְעָה יוֹמִין דְּסִיוָן וְאֲזְלוּ וְחֲבָּלוּ אַרְעָא דִבְנִי עַמּוֹן. סִיוָן וְתַמּוּז וְאָב וְאֱלוּל אִשְׁתָּהוּ שָׁם. וּבְאַרְבָּעָה וְעֶשְׂרִים בֶּאֱלוּל הֲוָה מַה דְּהֲוָה מִבַּת שֶׁבַע. וּבְיוֹמָא דְכִפּוּרֵי מָחַל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, הַהוּא חוֹבָה. וְאִית דְּאַמְרֵי בְּז' בְּאֲדָר אַעֲבַר כָּרוֹזָא וְאִתְכַּנָּשׁוּ בְּחֲמֵיסַר דְּאִיָּיר, וּבְחֲמֵיסַר בֶּאֱלוּל הֲוָה מַה דְּהֲוָה מִבַּת שֶׁבַע, וּבְיוֹמָא דְכִפּוּרָא אִתְבְּשַׂר (שמואל ב י״ב:י״ג) גַּם יְיָ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת. מַאי לא תָמוּת, לא תָמוּת בִּידָא דְדוּמָה. “He certainly was not aware of it, and indeed he waited even more than three months, namely, four months, as we have been taught: The twenty-fifth day of Nisan David called the people to arms, and the people assembled under Joab on the seventh of Sivan, when they went and smote the Ammonites. They remained there the months of Sivan, Tamuz, Ab, and Elul, and on the twenty-fourth of Elul happened the incident of Bath-Sheba. And on the day of Kippur (Atonement) the Holy One, blessed be He, forgave him that sin. According to another account, on the seventh day of Adar David called the people to arms, and they assembled on the fifteenth of Iyar, and on the fifteenth of Elul happened the incident of Bath-Sheba, and the day of Kippur he was vouchsafed the message: ‘The Lord also hath put away thy sin: thou shalt not die’ (Ibid. 12, 13), to wit, thou shalt not die at the hand of Duma.”
אָמַר דּוּמָה מָארֵי דְעָלְמָא הָא מִלָּה חֲדָא אִית לִי גַּבֵּיהּ דְּאִיהוּ אַפְתַּח פּוּמֵיהּ וְאָמַר (שמואל ב י״ב:ה׳) חַי יְיָ כִּי בֶּן מָוְת הָאִישׁ הָעוֹשֶׂה זֹאת וְאִיהוּ דָּן לְנַפְשֵׁיהּ טְרוֹנְיָיא אִית לִי עֲלֵיהּ. אָמַר לֵיהּ, לֵית לָךְ רְשׁוּ דְּהָא אוֹדֵי לְגַבָּאי וְאָמַר חָטָאתִי לַה' וְאַף עַל גַּב דְּלָא חָב. אֲבָל בַּמֶּה דְחָטָא בְּאוּרִיָּה עוֹנָשָׁא כְּתָבִית עֲלֵיהּ וְקִבֵּל. מִיָּד אַהֲדַר דּוּמָ"ה לְאַתְרֵיהּ בְּפַחֵי נֶפֶשׁ. “O Lord of the universe, I have still one argument, that he himself pronounced his doom, saying: ‘As the Lord liveth, the man that hath done this deserveth to die’ (Ibid. 5). He thereby condemned himself, and my charge against him stands.” ‘“Thou hast no power over him since he made confession to Me and said ‘I have sinned against the Lord’, although he was not guilty. As for his sin in the matter of Uriah, I prescribed a penalty for him which he suffered immediately. ‘Duma returned then crestfallen to his place.
וְעַל דָּא אָמַר דָּוִד (תהילים צ״ד:י״ז) לוּלֵי (צ"ד א') יְיָ עֶזְרָתָה לִי כִּמְעַט שָׁכְנָה דּוּמָה נַפְשִׁי. לוּלֵי ה' עֶזְרָתָה לִי דְּהֲוָה אַפּוֹטְרוֹפָּא דִילִי. כִּמְעַט שָׁכְנָה וְגו'. מַהוּ כִּמְעַט, כְּחוּטָא דַּקִּיק כְּשִׁיעוּרָא דְּאִית בֵּינִי וּבֵין סִטְרָא אָחֳרָא, כְּהַהוּא שִׁעוּרָא הֲוַת דְּלָא שָׁכְנָה דּוּמָה נַפְשִׁי. It is in regard to this that David said: “Unless the Lord had been my help, but a little would have been wanting that my soul had dwelt in duma” (silence) (Ps. 94, 17). That is, if the Lord had not been my advocate, “it wanted but little, etc.” Only by the hairbreadth which is between me and the “Sinister Power” did my soul escape from the clutches of Duma
וּבְגִין כָּךְ בָּעֵי לְאִסְתַּמְרָא בַּר נָשׁ דְּלָא יֵימָא מִלָּה כְּדָוִד. בְּגִין דְּלָא יָכִיל לְמֵימַר לְדוּמָה (קהלת ה) כִּי שְׁגָגָה הִיא, כְּמָה דְּהֲוָה לְדָוִד וְנָצַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּדִינָא. לָמָּה יִקְצוֹף הָאֱלֹהִים עַל קוֹלֶךְ עַל הַהוּא קוֹל דְּאִיהוּ אָמַר. וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ דָּא בְּשַׂר קֹדֶשׁ בְּרִית קַדִּישָׁא דְּפָגִים וְאִתְמְשַׁךְ בְּגֵּיהִנֹּם עַל יְדָא דְדוּמָה. A man should therefore be on his guard not to let slip an incautious word like David, since he will not be able to plead with Duma “that it was an error” (Eccl. 5, 5), like David, who was vindicated by the Holy One, blessed be His Name; “wherefore should God be angry at thy voice, and destroy the work of thy hands?” (Ibid.), i.e. the flesh of the holy covenant which the man has defiled and which, as a punishment, is stretched in Gehinnom at the hand of Duma.’
וּבְגִין כָּךְ (תהילים י״ט:ב׳) וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ אִלֵּין אִנּוּן חַבְרַיָּיא דְּאִתְחַבָּרוּ בְּכַלָּה דָא וּמָארֵי קַיָּימָא דִילָהּ. מַגִּיד וְרָשִׁים כָּל חַד וְחַד. מָאן הָרָקִיעַ. דָּא אִיהוּ (ל"ד א) הָרָקִיעַ דְּבֵיהּ חַמָּה וּלְבָנָה וְכֹכְבַיָא וּמַזָּלֵי, וְדָא אִיהוּ סֵפֶר (יתרו דף ע"א) זִכָּרוּן. אִיהוּ מַגִּיד וְרָשִׁים לְהוּ וּכְתִיב לְהוּ לְמֶהֱוֵי בְּנִי הֵיכָלָא וּלְמֶעְבַּד רְעוּתְהוֹן תָּדִיר. [R. Simeon resumed:] ‘The words “And the firmament showeth his handiwork” (Ps. 19, 2) are an allusion to the companions who kept the bride company and are the custodians of her covenant. Every one of them He telleth and inscribeth. The “firmament” here mentioned is that one wherein are the sun, the moon, the stars, and constellations, and which constitutes the Recording Book. He telleth and inscribeth every one of them as denizens of the heavenly Palace, whose desires shall always be accomplished.
(תהילים י״ט:ג׳) יוֹם לְיוֹם יַבִּיעַ אוֹמֶר, יוֹמָא קַדִּישָׁא מֵאִנּוּן יוֹמִין עִלָּאִין דְּמַלְכָּא מְשַׁבְּחִין לוֹן לְחַבְרַיָיא וְאָמְרִין הַהִיא מִלָּה דְּאָמַר כָּל חַד לְחַבְרֵיהּ. יוֹמָא לְיוֹמָא יַבִּיעַ הַהוּא אוֹמֶר וּמְשַׁבַּח לֵיהּ. וְלַיְלָה לְלַיְלָה כָּל דַּרְגָא דְּאַשְׁלִים (נ"א דשליט) בְּלֵילְיָא מְשַׁבַּח דָּא לְדָא הַהוּא דַּעַת דְּכָל חַד מְחַבְרֵיהּ, וּבִשְׁלִימוּ (ס"א וברחימו) סַגֵּי אִתְעֲבִידוּ לוֹן חַבְרִין וּרְחִימִין. “Day unto day uttereth speech” (Ibid. 3); each sacred day of the heavenly days utters the praises of the companions and repeats each word of exposition which was exchanged between them: day unto day expresses that word and extols it. “And night unto night revealeth knowledge” (Ibid.): that is, all the forces ruling in the night extol to one another the deep knowledge of the companions, and become their devoted friends.
אֵין אוֹמֶר וְאֵין דְּבָרִים בִּשְׁאָר מִילִין דְּעָלְמָא. דְּלָא אִשְׁתַּמְעוּ קַמֵּי מַלְכָּא קַדִּישָׁא וְלָא בָּעֵי לְמִשְׁמַע לוֹן. אֲבָל הָנֵי מִילֵי בְּכָל הָאָרֶץ יָצָא קַוָם. עַבְדֵי מְשִׁיחָא אִנּוּן מִלִּין מְדוִֹרִי עִלָּאֵי וּמְדוֹרֵי תַּתָּאֵי (לעיל דף ה' ב'), מֵאִלִּין אִתְעֲבִידוּ רְקִיעִין וּמֵאִלֵּין אֶרֶץ מֵהַהִיא תּוּשְׁבַּחְתָּא. וְאִי תֵימָא דְּאִנּוּן מִלִּין בְּאֲתַר חָד. מְשַׁטְּטָא בְּעָלְמָא בִּקְצֵה תֵבֵל מִלֵּיהֶם. “There is no speech, there are no words, neither is their voice heard” (Ibid. 4): this refers to worldly conversation, which is not heard by the holy King, nor does He desire to hear it. But as for those words of wisdom, “their line is gone out through all the earth” (Ibid. 5), they trace the measure and the plan of all celestial and all terrestrial habitations: it is indeed through those words that the heavens were made, and it is through the praises sung in those words that the earth was made. Nor think that they rest only in one spot: we are told “and their words to the end of the earth” (Ibid.).
וְכֵיוָן דְּאִתְעֲבִידָא (דאתאביד) רְקִיעִין מִנְהוֹן, מָאן שַׁרְיָא בְהוֹן. הָדַר וְאָמַר לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם. הַהוּא שִׁמְשָׁא קַדִּישָׁא שָׁוֵי מְדוֹרֵיהּ וּמִשְׁכָּנֵיהּ בְּהוּ וְאִתְעַטַּר בְּהוּ. Who, then, inhabits the heavens made by them? “In them hath he set a tent for the sun” (Ibid.): the sacred sun has made his habitation in them and is crowned in them.
כֵּיוָן דְּשָׁרֵי בְּאִנּוּן רְקִיעִין וְאִתְעַטַּר בְּהוּ, כְּדֵין וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ. חָדֵי וְרָהִיט בְּאִנּוּן רְקִיעִין. נָפַק מִנַּיְיהוּ וְעָאל וְרָהִיט גּוֹ מִגְדְּלָא חָדָא אָחֳרָא בְּאֲתַר אָחֳרָא. מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ, וַדַּאי מֵעָלְמָא עִלָּאָה נָפִיק וְאַתְיָא (ואתא) דְּאִיהוּ (לעיל א' ב) קְצֵה הַשָּׁמַיִם לְעֵילָא. וּתְקוּפָתוֹ (על קצותם), מָאן תְּקוּפָתוֹ, דָּא קְצֵה הַשָּׁמַיִם לְתַתָּא דְּאִיהִי תְּקוּפַת הַשָּׁנָה דְּאַסְחְרָא לְכָל סָיְיפִין. וְאִתְקַשְׁרַת מִן הַשָּׁמַיִם עַד רְקִיעָא דָּא. וְאֵין נִסְתָּר מֵחַמָּתוֹ דְּהַהִיא תְּקוּפָה דָא וּתְקוּפָה דְּשִׁמְשָׁא דְּאַסְחַר בְּכָל סִטְרָא. Thus we read “And he is as a bridegroom coming out of his chamber” (Ibid. 6), gaily coursing through those heavens. When he emerges from them and hastens to another tower in another place, “his going forth is from the end of the heavens” (Ibid. 7), he issues from the supernal world, which is as the “extremity of heaven” above. “His circuit” (Ibid.) is the extremity of heaven” below, viz. the circuit of the year, which goes completely round and extends from the heaven to our firmament. “And there is nothing hid from his heat” (Ibid.), i.e. from the heat of this circuit, and from the circuit of the sun, which embraces every side;
וְאֵין נִסְתָּר לֵית דְּאִתְכַּסֵּי מִנֵּיהּ מִכָּל דַּרְגִּין עִלָּאִין דְּהֲווּ כֻּלְהוּ מְסַחֲרָן וְאַתְיָין לְגַבֵּיהּ וְכָל חַד וְחַד לֵית מַאן דְּיִתְכַּסֵּי מִינֵיהּ. מֵחַמָּתוֹ בְּשַׁעְתָּא דְּאִתְחַמֵם וְתָב (ותאיב) לְגַבַּיְיהוּ בִּתְּיוּבְתָּא (בתיאובתא) שְׁלִים. כָּל שְׁבָחָא דָא וְכָל עִלּוּיָא דָא בְּגִין אוֹרַיְיתָא הוּא דִּכְתִיב, (תהילים י״ט:ח׳) תּוֹרַת ה' תְּמִימָה. from this “nothing is hid”, i.e. no one of all the upper grades is hid from him, since all come round to him, and not one is hidden “from his heat” when he returns to them in full strength. All this praise and laudation is on account of the Torah (Law), as we read, “The Law of the Lord is perfect, etc.” (Ibid. 8-10).
שִׁית זִמְנִין כְּתִיב הָכָא ה', וְשִׁית קְרָאֵי מִן הַשָּׁמַיִם מְסַפְּרִים עַד תּוֹרַת יְיָ תְּמִימָה וְעַל רָזָא דָא כְּתִיב בְּרֵאשִׁית הָא שִׁית אַתְוָון. בָּרָא אֱלהִים אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, הָא שִׁית תֵּבִין. קְרָאֵי אַחֲרָנִין לָקֳבֵל שִׁית זִמְנִין ה' שִׁית קְרָאֵי בְּגִין שִׁית אַתְוָון דְּהָכָא. שִׁית שְׁמָהָן בְּגִין שִׁית תֵּבִין דְּהָכָא. We find in this passage six times the mention of the Lord (tetragrammaton) as well as six verses from “The heavens declare” up to “The Law of the Lord is perfect”. Likewise the first word of the Torah, Bereshith (in the beginning) consists of six letters, and the rest of the first verse, “created God the heaven and-the earth”, also consists of six words. The six verses of our text correspond to the six letters, and the six mentions of the Name correspond to the six words.’
עַד דְּהֲווּ יַתְבֵי עָאלוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא. אָמַר לוֹן וַדַּאי אַנְפֵּי שְׁכִינְתָּא אַתְיָין, וְעַל (ז ב) דָּא פְּנִי"אֵל קָרֵינָא לְכוּ, דְּהָא חֲמִיתּוּן אַנְפֵּי שְׁכִינְתָּא אַפִּין בְּאַפִּין. וְהַשְׁתָּא דְּקָא יְדַעְתּוּן וְגָלֵי לְכוּ קְרָא דְוּבְנָיָהוּ בֶּן יְהוֹיָדָע, וַדַּאי דְּמִלָּה דְּעַתִּיקָא קַדִּישָׁא אִיהוּ וּקְרָא דְּאֲבַּתְרֵיהּ. וְהַהוּא דְּסָתִים מִכֹּלָא אָמְרוּ. Whilst they were sitting there entered his son, R. Eleazar, and R. Abba. He said to them: ‘Of a certainty the face of the Shekinah has arrived, and it is for this reason that I named you Peniel, because you have seen the Shekinah face to face. And now that you have learnt the secret of the verse concerning Benaiah the son of Jehoiada, an exposition indeed emanating from the Ancient and Holy One, as well as of the verse following, I am going to expound to you another even more mysterious verse in another passage.’
וְהַאי קְרָא אִיהוּ בְּאֲתַר אָחֳרָא כְּגַוְונָא דָא. פָּתַח וְאָמַר (דבריהימים א יא) וְהוּא הִכָּה אֶת הָאִישׁ הַמִּצְרִי אִישׁ מִדָּה חָמֵשׁ בָּאַמָּה, וְכֹלָא רָזָא חָדָא אִיהוּ, מֵהַאי (ס"א האי) מִצְרִי, הַהוּא דְּאִשְׁתְּמוֹדָע, (שמות י״א:ג׳) גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי וְגו' רַב וְיַקִּירָא כְּמָה דְגָלֵי הַהוּא סָבָא. He then opened his discourse thus: ‘It is written, And he slew an Egyptian, a man of great stature, five cubits high (I Chr. 11, 23). There is here the same hidden meaning as in the verses just mentioned. By “the Egyptian” is meant that well-known figure who was “very great in the land of Egypt in the eyes of the servants, etc.” (Exod. 11, 3). He was great and honoured, as Rab Hamnuna explained.
וְהַאי קְרָא בִּמְתִיבְתָּא עִלָּאָה אִתְּמָר. אִישׁ מִדָּה כֹּלָּא חַד. (שמואל ב כג) אִישׁ מַרְאֶה וְאִישׁ מִדָּה כֹּלָּא חַד. בְּגִין (לעיל ה' ע"ב) דְּאִיהוּ שַׁבָּת וּתְחוּמָא דִּכְתִיב, (במדבר ל״ה:ה׳) וּמַדּוֹתֶם מִחוּץ לָעִיר, וּכְתִיב, (ויקרא י״ט:ל״ה) לא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה. וְעַל דָּא אִישׁ מִדָּה אִיהוּ. וְאִיהוּ מַמָּשׁ אִישׁ מִדָּה אִיהוּ אָרְכֵּיהּ מִסְּיָיפֵי עָלְמָא וְעַד סְיָיפֵי עָלְמָא. אָדָם הָרִאשׁוֹן הָכִי הֲוָה. וְאִי תֵימָא הָא כְּתִיב חָמֵשׁ בָּאַמָּה. אִנּוּן חָמֵשׁ בָּאַמָּה מִסְּיָיפֵי עָלְמָא עַד סְיָיפֵי עָלְמָא הֲוָה. In the heavenly Academy, however, the words ish middah (man of dimension) were explained as “one whose dimensions extended from one end of the world to the other”, which were the dimensions of the first man, Adam. Those “five cubits”, then, must have been such as to extend from one end of the world to the other.
(דברי הימים א י״א:כ״ג) וּבְיַד הַמִּצְרִי חֲנִית כְּמָא דְאַתְּ אָמֵר כִּמְנוֹר אוֹרְגִים, דָּא מַטֵּה הָאֱלֹהִים דְּהֲוָה בִּידֵיהּ חָקִיק בִּשְׁמָא גְּלִיפָא מְפָרַשׁ בִּנְהִירוּ דְּצֵרוּפֵי אַתְוָון דְּהֲוָה גָּלִיף בְּצַלְאֵל וּמְתִיבְתָּא דִילֵיהּ דְּאִקְרֵי אוֹרֵג דִּכְתִיב, (שמות ל״ה:ל״ה) מִלֵּא אוֹתָם וְגו' חָרָשׁ וְחשֵׁב וְרוֹקֵם וְגו'. וְהַהוּא מַטֶּה הֲוָה נָהִיר שְׁמָא גְּלִיפָא בְּכָל סִטְרִין בִּנְהִירוּ דְּחֲכִימִין דְּהֲווּ מְגַלְּפִין שְׁמָא מְפָרַשׁ (פקודי ר"ס א) בְּאַרְבְּעִין וּתְרֵין גּווָֹנֵי. וּקְרָא מִכָּאן וּלְהָלְאָה כְּמָה דְּאָמַר זַכָּאָה חוּלָקֵיהּ. To return, however: “And in the Egyptian’s hand was a spear like a weaver’s beam” (I Chr. 11, 23). This alludes to the divine rod which was in Moses’ hand, and on which there was engraved the divine ineffable Name radiating in various combinations of letters. These same letters were in possession of Bezalel, who was called “weaver”, and his school, as it is written: “Them hath he filled with wisdom of heart… of the craftsman and the skilled workman, and the weaver, etc.” (Exod. 35, 35). So that rod had engraved on it the ineffable Name on every side, in forty-two various combinations, which were illumined in different colours. The rest of the verse is as he already explained. Happy is his portion!
תִּיבוּ יַקִּרִין תִּיבוּ וּנְחַדֵּשׁ תִּקּוּן דְּכַלָּה בְּהַאי לֵילְיָא. דְּכָל מָאן דְּאִשְׁתַּתַּף בַּהֲדָהּ בְּהַאי לֵילְיָא יְהֵא נְטִיר עֵילָא וְתַתָּא כָּל הַהִיא שַׁתָּא וְיַפֵּיק שַׁתָּא בִּשְׁלָם. עֲלַיְיהוּ כְּתִיב (תהילים ל״ה:ה׳) חוֹנֶה מַלְאַךְ יְיָ סָבִיב לִירֵאָיו וַיְחַלְּצֵם טַעֲמוּ וּרְאוּ כִּי טוֹב יְיָ: Come, dear friends, come and let us renew the preparations of the bride in this night. For everyone who keeps vigil with her in this night will be guarded above and below and will complete the year in peace. It is of them that it is written: “The angel of the Lord encampeth round about them that fear him and delivereth them: O consider and see that the Lord is good.” (Ps. 34, 8-9).’
Introduction 14:141-150 (Chapter 14) (Introduction) (Zohar)
Introduction 14:141-150 (Chapter 14) (Introduction) (Zohar) somebodyרִבִּי שִׁמְעוֹן הֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא בְּלֵילְיָא (אמור צ"ח א) דְּכַלָּה אִתְחַבְּרַת בְּבַעֲלָהּ. דְּתָנִינָן כָּל אִנּוּן חַבְרַיָא דִּבְנֵי הֵיכָלָא דְּכַלָּה אִצְטְרִיכוּ בְּהַהִיא לֵילְיָא דְּכַלָּה אִזְדַּמְנַת לְמֶהֱוֵי לְיוֹמָא אַחֲרָא גּוֹ חוּפָּה בְּבַעֲלָהּ לְמֶהוֵי עִמָּהּ כָּל הַהוּא לֵילְיָא, וּלְמֶחֱדֵי עִמָּהּ בְּתִקּוּנָהָא דְאִיהִי אִתְתַּקָּנַת לְמִלְעֵי בְּאוֹרַיְיתָא מִתּוֹרָה לִנְבִיאִים וּמִנְבִיאִים לִכְתוּבִים וּבְמִדְרָשׁוֹת דִּקְרָאֵי וּבְרָזֵי דְחָכְמְתָא. בְּגִין דְּאִלֵּין אִנּוּן תִּיקּוּנִין דִּילָהּ וְתַכְשִׁיטָהָא. וְאִיהִי וְעוּלֵמְתָהָא עָאלַת וְקַיְימַת עַל רֵישֵׁיהוֹן וְאִתְתַּקָּנַת בְּהוּ וְחָדַת בְּהוּ כָּל הַהוּא לֵילְיָא. וּלְיוֹמָא אָחֳרָא לָא עָאלַת לַחוּפָּה אֶלָּא בַּהֲדַיְיהוּ. וְאִלֵּין אִקְרוּן בְּנֵי חוּפָּתָא. וְכֵיוָן דְּעָאלַת לְחוּפָּתָא קוּדְשָׁא בְּרִיךְ הוּא שָׁאִיל עֲלַיְיהוּ וּמְבָרֵךְ לוֹן וּמְעַטֵּר לוֹן בְּעִטְּרָהָא דְּכַלָּה. זַכָּאָה חוּלַקְהוֹן. R’ Simeon was sitting and studying the Torah during the night when the bride was to be joined to her husband.1i.e. the eve of Pentecost. For we have been taught that all the members of the bridal palace, during the night preceding her espousals, are in duty bound to keep her company and to rejoice with her in her final preparations for the great day: to study all branches of the Torah, proceeding from the Law to the Prophets, from the Prophets to the Holy Writings, and then to the deeper interpretations of Scripture and to the mysteries of Wisdom, as all these represent her preparations and her adornments. The bride, indeed, with her bridesmaids, comes up and remains with them, adorning herself at their hands and rejoicing with them all that night. And on the following day she does not enter under the canopy except in their company, they being called the canopy attendants. And when she steps under the canopy the Holy One, blessed be He, enquires after them and blesses them and crowns them with the bridal crown: happy is their portion!
וְהֲוָה רִבִּי שִׁמְעוֹן וְכֻלְהוּ חַבְרַיָיא (בהדיה) מְרַנְּנִין בְּרִנָּה דְאוֹרַיְיתָא וּמְחַדְּשָׁן מִלִּין דְאוֹרַיְיתָא כָּל חַד וְחַד מִנַּיְיהוּ. וְהֲוָה חָדֵי רִבִּי שִׁמְעוֹן וְכָל שְׁאָר חַבְרַיָיא. אָמַר לוֹן רִבִּי שִׁמְעוֹן, בָּנַי זַכָּאָה חוּלַקְכוֹן בְּגִין דִּלְמָחָר לָא תֵיעוּל כַּלָּה לַחוּפָּה אֶלָּא בַּהֲדַיְיכוּ. בְּגִין דְּכֻלְהוּ דִּמְתַקְנִין תִּקּוּנָהָא בְּהַאי לֵילְיָא וְחָדָאן בָּהּ כֻּלְהוּ יְהוֹן רְשִׁימִין וּכְתִיבִין בְּסִפְרָא דְדֻכְרָנַיָא וְקוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לוֹן בְּשִׁבְעִין בִּרְכָאן וְעִטְּרִין דְּעָלְמָא עִלָּאָה. Hence R. Simeon and all the companions were chanting the Scripture with exultation, each one of them making new discoveries in the Torah. Said R. Simeon to them, ‘O my sons, happy is your portion, for on the morrow the bride will not enter the bridal canopy except in your company; for all those who help to prepare her adornments to-night will be recorded in the book of remembrance, and the Holy One, blessed be He, will bless them with seventy blessings and crown them with crowns of the celestial world.’
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר (תהילים י״ט:ב׳) (תרומה קל"ו ב) הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וְגו' קְרָא דָא הָא אוֹקִימְנָא לֵיהּ. אֲבָל בְּזִמְנָא דָא דְּכַלָּה אִתְעָרָא לְמֵיעַל לַחוּפָּה בְּיוֹמָא דְמָחָר אִתְתַּקָּנַת וְאִתְנְהִירַת בְּקִישׁוּטָהָא בַּהֲדֵי חַבְרַיָיא דְּחָדָאן עִמָּהּ כָּל הַהִיא לֵילְיָא וְאִיהִי חָדַאת עִמְּהוֹן. R. Simeon opened his discourse thus: The heavens declare the glory of God, etc. (Ps. 19, 2). He said: ‘The inner meaning of this verse is as follows. When the bride awakes on the morn of her wedding day, she begins to prepare her ornaments and decorations with the aid of the companions who have rejoiced with her all that night, as she with them.
וּבְיוֹמָא דְּמָחָר כַּמָּה אוּכְלוּסִין (כמה) חַיָּילִין וּמַשִּׁרְיָין מִתְכַּנְשִׁין בַּהֲדָהּ. וְאִיהִי וְכֻלְהוּ מְחַכָּאן לְכָל חַד וְחַד דִּתְקִינוּ לָהּ בְּהַאי לֵילְיָא. כֵּיוָן דְּמִתְחַבְּרָן כְּחֲדָא וְאִיהִי חָמַאת לְבַעְלָהּ מַה כְּתִיב הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל. הַשָּׁמַיִם דָּא חָתָן דְּעָאל לַחוּפָּה. מְסַפְּרִים, מְנַהֲרִין כְּזוֹהֲרָא דְּסַפִּיר, דְּנָהִיר וְזָהִיר מִסְיָיפֵי עָלְמָא וְעַד סְיָיפֵי עָלְמָא. On that day there assemble in her honour hosts upon hosts, awaiting each one of those who have helped in her adornment on the previous night. As soon as the bride beholds her spouse, “the heavens declare the glory of God”. “The heavens” are the bridegroom, who enters under the bridal canopy. “Declare” (meSaPeRim) signifies that they radiate a brilliance like that of a sapphire, sparkling and scintillating from one end of the world to the other.
כְּבוֹד אֵל, דָּא כְּבוֹד כַּלָּה דְּאִקְרֵי אֵל, דִּכְתִיב, (תהלים ז) אֵל זוֹעֵם בְּכָל יוֹם. בְּכָל יוֹמֵי שַׁתָּא אִקְרֵי אֵל, וְהַשְׁתָּא דְּהָא עָאלַת לַחוּפָּה אִקְרֵי כָּבוֹד, וְאִקְרֵי אֵל. יְקָר עַל יְקָר. נְהִירוּ עַל נְהִירוּ. וְשָׁלְטָנוּ עַל שָׁלְטָנוּ. “The glory of El” (God) signifies the glory of the bride which is called El (God), as it is written “and El (God) hath indignation every day” (Ps. 7, 12); all the days of the year it is called El (God), but now when she enters under the bridal canopy it is called Glory. It is also at the same time still called El (God), signifying glory on glory, splendour on splendour, and dominion on dominion.
כְּדֵין בְּהַהִיא שַׁעֲתָא דְּשָׁמַיִם עָאל לַחוּפָּה וְאָתֵי וְנָהִיר לָהּ, כָּל אִנּוּן חַבְרַיָּיא דְּאַתְקִינוּ לָהּ כֻּלְהוּ אִתְפָּרְשֵׁי (אתפרשו) בִּשְׁמָהָן תַּמָּן הֲדָא הוּא דִכְתִיב, (תהילים י״ט:ב׳) וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ. מַעֲשֵׂה יָדָיו, אִלֵּין אִנּוּן מָארֵי קַיָּימָא דִּבְרִית בַּהֲדֵי כַלָה, וְאִנּוּן מָארֵי קַיָימָא דִבְרִית אִקְרוּן מַעֲשֵׂה יָדָיו, כְּמָא דְאַתְּ אָמֵר, (תהילים צ׳:י״ז) וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ דָּא בְּרִית קַיָּימָא דְּחֲתִים בְּבִשְׂרָא דְּבַר נָשׁ. Thus, at that time when heaven enters into the canopy and irradiates her, all those companions who joined in her adornment have their names recorded there above, as it is written, “and the firmament showeth his handiwork” (Ibid. 19, 2), the words “his handiwork” being an allusion to those who have entered into a covenant with the bride. The confederates of the covenant are called “the works of his hands”, as we read “the work of our hands establish thou it” (Ps. 90, 17) This is an allusion to the covenant that is engraven on man’s body.’
רַב הַמְנוּנָא סָבָא אָמַר הָכִי (קהלת ה׳:ה׳) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, דְּלָא יָהִיב בַּר נָשׁ פּוּמֵיהּ לְמֵיתֵי לְהִרְהוּרָא בִּישָׁא, וִיהֵא גָרִים לְמֶחטֵי לְהַהִיא בְּשַׂר קֹדֶשׁ דְּחֲתִים בֵּיהּ בְּרִית קַדִּישָׁא. דְּאִילּוּ עָבִיד כֵּן מָשְׁכִין לֵיהּ לְגֵּיהִנֹּם. וְהַהוּא דִּמְמוּנֶה עַל גֵּיהִנֹּם דוּמ"ה שְׁמֵיהּ. וְכַמָּה רִבּוֹא דְּמַלְאֲכֵי חַבָּלָה בַּהֲדֵיהּ. וְקָאִים עַל פִּתְחָא דְּגֵיהִנֹּם, וְכָל אִנּוּן דְּנָטְרוּ בְּרִית קַדִּישָׁא בְּהַאי עָלְמָא, לֵית לֵיהּ רְשׁוּ לְמִקְרַב בְּהוּ. Rab Hamnuna discoursed thus: Suffer not thy mouth to bring thy flesh into guilt (Eccl. 5, 5). ‘This is a warning to man not to utter with his mouth words that might suggest evil thoughts and so cause to sin the sacred body on which is stamped the holy covenant. For he who does this is dragged into Gehinnom. The angel presiding over Gehinnom is called Duma, and there are tens of thousands of angels of destruction under him. He stands at its door, but those who have carefully guarded the sign of the holy covenant he has no power to touch.
דָּוִד מַלְכָּא בְּשַׁעְתָּא דְּאִירַע לֵיהּ הַהוּא עוֹבָדָא דָּחִיל. בְּהַהִיא שַׁעֲתָא סָלִיק דוּמ"ה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר לֵיהּ מָארֵי דְּעָלְמָא כְּתִיב בַּתּוֹרָה (ויקרא כ׳:י׳) וְאִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ. וּכְתִיב וְאֶל אֵשֶׁת עֲמִיתְךָ וְגו'. דָּוִד דְּקִלְקֵל בְּרִית בְּעֶרְוָה מַהוּ. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא דָּוִד זַכָּאָה הוּא, וּבְרִית קַדִּישָׁא עַל תִּקּוּנֵיהּ קַיְימָא, דְּהָא גְּלֵי קָדָמַי דְּאִזְדַּמְּנַת לֵיהּ בַּת שֶׁבַע מִיּוֹמָא דְאִתְבְּרֵי עָלְמָא. David, after his affair with Uriah, was in great fear. Duma entered into the presence of the Holy One, blessed be He, and said: “O Lord of the universe, it is written in the Torah: ‘And the man that committeth adultery with another man’s wife, etc.’ (Lev. 20, 10), and it is also written ‘And with thy neighbour’s wife, etc.’ (Ibid. 18, 20). Now, David has misused the sign of the holy covenant; what shall be done to him?” Said the Holy One, blessed be His name: “David is pure, and the holy covenant remains untouched inasmuch as at the creation of the world it was revealed before Me that Bath-Sheba was assigned to him.”
אָמַר לֵיהּ אִי קַמָּךְ גָּלֵי קַמֵּיהּ לָא גָלֵי. אָמַר לֵיהּ וְתוּ בְּהֶתֵּירָא הֲוָה מַה דְּהֲוָה. דְּהָא כָּל אִנּוּן דְּעָאלוּ לִקְרָבָא לָא עָאל חַד מִנַּיְיהוּ עַד דְּאַפְטַר בְּגֵט לְאִנְתְּתֵיהּ. אָמַר לֵיהּ אִי הָכִי הֲוָה לֵיהּ לְאוֹרְכָא תְּלַת יַרְחֵי וְלָא אוֹרִיךְ. אָמַר לֵיהּ בְּמַאי אוֹקִים מִלָּה בְּאֲתַר דְּחַיְישִׁינָן דְּהִיא מְעוּבֶּרֶת, וְגָלֵי קֳדָמַי דְאוּרִיָּה לָא קָרִיב בָּהּ לְעָלְמִין דְּהָא שְׁמִי חָתִים בְּגַוֵּיהּ לְסַהֲדוּתָא. כְּתִיב אוּרִיָּה וּכְתִיב אוּרִיָּהוּ שְׁמִי חָתוּם בַּהֲדֵיהּ (בהדייהו) דְּלָא שִׁמֵּשׁ בָּהּ לְעָלְמִין. “If before Thee it was revealed, yet it was not revealed to him.” ‘“And further, what was done was done lawfully, since every one who goes out to war first gives a bill of divorcement to his wife.” ‘“Even so, he ought to have waited three months, which he did not.” ‘“That rule only applies where there is a risk that she may be pregnant. In this case, however, it is known to Me that Uriah never came in unto her, in witness whereof My name is sealed in his, as he is sometimes called URiYaH and sometimes URiYaHU to show that he never had intercourse with her.”
אָמַר לֵיהּ, מָארֵי דְעָלְמָא הָא מָה דְּאֲמָרִית אִי קַמָּךְ גָּלֵי דְלָא שְׁכִיב בַּהֲדָהּ אוּרִיָּה, קַמֵּיהּ מִי גָלֵי, הֲוָה לֵיהּ לְאוֹרְכָא לָהּ תְּלַת יַרְחֵי. וְתוּ אִי יָדַע דְּלָא שְׁכִיב בַּהֲדָהּ לְעָלְמִין אַמַּאי שָׁדַר לָהּ דָּוִד וּפְקֵיד עֲלֵיהּ לְשַׁמָּשָׁא בְּאִנְתְּתֵיהּ דִּכְתִיב, (שמואל ב י״א:ח׳) רֵד לְבֵיתְךָ וּרְחַץ רַגְלֶיךָ. “O Lord of the universe, I must repeat my plea. If to Thee it was manifest that Uriah never came in unto her, was it manifest unto David? He ought then to have waited three months. Further, if David was aware that he never came near her, why then did he send an order to him to go home and visit his wife, as it is written, ‘Go down to thy house and wash thy feet’ (II Sam. 11, 8)?”
אָמַר לֵיהּ וַדַּאי לָא יָדַע, אֲבָל יַתִּיר מִתְּלַת יַרְחֵי אוֹרִיךְ דְּהָא אַרְבַּע יַרְחֵי הֲווּ. דְּהָכִי תָּנִינָן בַּחֲמִשָּׁה וְעֶשְׂרִים דְּנִיסָן אַעֲבַר דָּוִד כָּרוֹזָא בְּכָל יִשְׂרָאֵל, וְהֲווּ עִם יוֹאָב בְּשִׁבְעָה יוֹמִין דְּסִיוָן וְאֲזְלוּ וְחֲבָּלוּ אַרְעָא דִבְנִי עַמּוֹן. סִיוָן וְתַמּוּז וְאָב וְאֱלוּל אִשְׁתָּהוּ שָׁם. וּבְאַרְבָּעָה וְעֶשְׂרִים בֶּאֱלוּל הֲוָה מַה דְּהֲוָה מִבַּת שֶׁבַע. וּבְיוֹמָא דְכִפּוּרֵי מָחַל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, הַהוּא חוֹבָה. וְאִית דְּאַמְרֵי בְּז' בְּאֲדָר אַעֲבַר כָּרוֹזָא וְאִתְכַּנָּשׁוּ בְּחֲמֵיסַר דְּאִיָּיר, וּבְחֲמֵיסַר בֶּאֱלוּל הֲוָה מַה דְּהֲוָה מִבַּת שֶׁבַע, וּבְיוֹמָא דְכִפּוּרָא אִתְבְּשַׂר (שמואל ב י״ב:י״ג) גַּם יְיָ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת. מַאי לא תָמוּת, לא תָמוּת בִּידָא דְדוּמָה. “He certainly was not aware of it, and indeed he waited even more than three months, namely, four months, as we have been taught: The twenty-fifth day of Nisan David called the people to arms, and the people assembled under Joab on the seventh of Sivan, when they went and smote the Ammonites. They remained there the months of Sivan, Tamuz, Ab, and Elul, and on the twenty-fourth of Elul happened the incident of Bath-Sheba. And on the day of Kippur (Atonement) the Holy One, blessed be He, forgave him that sin. According to another account, on the seventh day of Adar David called the people to arms, and they assembled on the fifteenth of Iyar, and on the fifteenth of Elul happened the incident of Bath-Sheba, and the day of Kippur he was vouchsafed the message: ‘The Lord also hath put away thy sin: thou shalt not die’ (Ibid. 12, 13), to wit, thou shalt not die at the hand of Duma.”
אָמַר דּוּמָה מָארֵי דְעָלְמָא הָא מִלָּה חֲדָא אִית לִי גַּבֵּיהּ דְּאִיהוּ אַפְתַּח פּוּמֵיהּ וְאָמַר (שמואל ב י״ב:ה׳) חַי יְיָ כִּי בֶּן מָוְת הָאִישׁ הָעוֹשֶׂה זֹאת וְאִיהוּ דָּן לְנַפְשֵׁיהּ טְרוֹנְיָיא אִית לִי עֲלֵיהּ. אָמַר לֵיהּ, לֵית לָךְ רְשׁוּ דְּהָא אוֹדֵי לְגַבָּאי וְאָמַר חָטָאתִי לַה' וְאַף עַל גַּב דְּלָא חָב. אֲבָל בַּמֶּה דְחָטָא בְּאוּרִיָּה עוֹנָשָׁא כְּתָבִית עֲלֵיהּ וְקִבֵּל. מִיָּד אַהֲדַר דּוּמָ"ה לְאַתְרֵיהּ בְּפַחֵי נֶפֶשׁ. “O Lord of the universe, I have still one argument, that he himself pronounced his doom, saying: ‘As the Lord liveth, the man that hath done this deserveth to die’ (Ibid. 5). He thereby condemned himself, and my charge against him stands.” ‘“Thou hast no power over him since he made confession to Me and said ‘I have sinned against the Lord’, although he was not guilty. As for his sin in the matter of Uriah, I prescribed a penalty for him which he suffered immediately. ‘Duma returned then crestfallen to his place.
וְעַל דָּא אָמַר דָּוִד (תהילים צ״ד:י״ז) לוּלֵי (צ"ד א') יְיָ עֶזְרָתָה לִי כִּמְעַט שָׁכְנָה דּוּמָה נַפְשִׁי. לוּלֵי ה' עֶזְרָתָה לִי דְּהֲוָה אַפּוֹטְרוֹפָּא דִילִי. כִּמְעַט שָׁכְנָה וְגו'. מַהוּ כִּמְעַט, כְּחוּטָא דַּקִּיק כְּשִׁיעוּרָא דְּאִית בֵּינִי וּבֵין סִטְרָא אָחֳרָא, כְּהַהוּא שִׁעוּרָא הֲוַת דְּלָא שָׁכְנָה דּוּמָה נַפְשִׁי. It is in regard to this that David said: “Unless the Lord had been my help, but a little would have been wanting that my soul had dwelt in duma” (silence) (Ps. 94, 17). That is, if the Lord had not been my advocate, “it wanted but little, etc.” Only by the hairbreadth which is between me and the “Sinister Power” did my soul escape from the clutches of Duma
וּבְגִין כָּךְ בָּעֵי לְאִסְתַּמְרָא בַּר נָשׁ דְּלָא יֵימָא מִלָּה כְּדָוִד. בְּגִין דְּלָא יָכִיל לְמֵימַר לְדוּמָה (קהלת ה) כִּי שְׁגָגָה הִיא, כְּמָה דְּהֲוָה לְדָוִד וְנָצַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּדִינָא. לָמָּה יִקְצוֹף הָאֱלֹהִים עַל קוֹלֶךְ עַל הַהוּא קוֹל דְּאִיהוּ אָמַר. וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ דָּא בְּשַׂר קֹדֶשׁ בְּרִית קַדִּישָׁא דְּפָגִים וְאִתְמְשַׁךְ בְּגֵּיהִנֹּם עַל יְדָא דְדוּמָה. A man should therefore be on his guard not to let slip an incautious word like David, since he will not be able to plead with Duma “that it was an error” (Eccl. 5, 5), like David, who was vindicated by the Holy One, blessed be His Name; “wherefore should God be angry at thy voice, and destroy the work of thy hands?” (Ibid.), i.e. the flesh of the holy covenant which the man has defiled and which, as a punishment, is stretched in Gehinnom at the hand of Duma.’
וּבְגִין כָּךְ (תהילים י״ט:ב׳) וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ אִלֵּין אִנּוּן חַבְרַיָּיא דְּאִתְחַבָּרוּ בְּכַלָּה דָא וּמָארֵי קַיָּימָא דִילָהּ. מַגִּיד וְרָשִׁים כָּל חַד וְחַד. מָאן הָרָקִיעַ. דָּא אִיהוּ (ל"ד א) הָרָקִיעַ דְּבֵיהּ חַמָּה וּלְבָנָה וְכֹכְבַיָא וּמַזָּלֵי, וְדָא אִיהוּ סֵפֶר (יתרו דף ע"א) זִכָּרוּן. אִיהוּ מַגִּיד וְרָשִׁים לְהוּ וּכְתִיב לְהוּ לְמֶהֱוֵי בְּנִי הֵיכָלָא וּלְמֶעְבַּד רְעוּתְהוֹן תָּדִיר. [R. Simeon resumed:] ‘The words “And the firmament showeth his handiwork” (Ps. 19, 2) are an allusion to the companions who kept the bride company and are the custodians of her covenant. Every one of them He telleth and inscribeth. The “firmament” here mentioned is that one wherein are the sun, the moon, the stars, and constellations, and which constitutes the Recording Book. He telleth and inscribeth every one of them as denizens of the heavenly Palace, whose desires shall always be accomplished.
(תהילים י״ט:ג׳) יוֹם לְיוֹם יַבִּיעַ אוֹמֶר, יוֹמָא קַדִּישָׁא מֵאִנּוּן יוֹמִין עִלָּאִין דְּמַלְכָּא מְשַׁבְּחִין לוֹן לְחַבְרַיָיא וְאָמְרִין הַהִיא מִלָּה דְּאָמַר כָּל חַד לְחַבְרֵיהּ. יוֹמָא לְיוֹמָא יַבִּיעַ הַהוּא אוֹמֶר וּמְשַׁבַּח לֵיהּ. וְלַיְלָה לְלַיְלָה כָּל דַּרְגָא דְּאַשְׁלִים (נ"א דשליט) בְּלֵילְיָא מְשַׁבַּח דָּא לְדָא הַהוּא דַּעַת דְּכָל חַד מְחַבְרֵיהּ, וּבִשְׁלִימוּ (ס"א וברחימו) סַגֵּי אִתְעֲבִידוּ לוֹן חַבְרִין וּרְחִימִין. “Day unto day uttereth speech” (Ibid. 3); each sacred day of the heavenly days utters the praises of the companions and repeats each word of exposition which was exchanged between them: day unto day expresses that word and extols it. “And night unto night revealeth knowledge” (Ibid.): that is, all the forces ruling in the night extol to one another the deep knowledge of the companions, and become their devoted friends.
אֵין אוֹמֶר וְאֵין דְּבָרִים בִּשְׁאָר מִילִין דְּעָלְמָא. דְּלָא אִשְׁתַּמְעוּ קַמֵּי מַלְכָּא קַדִּישָׁא וְלָא בָּעֵי לְמִשְׁמַע לוֹן. אֲבָל הָנֵי מִילֵי בְּכָל הָאָרֶץ יָצָא קַוָם. עַבְדֵי מְשִׁיחָא אִנּוּן מִלִּין מְדוִֹרִי עִלָּאֵי וּמְדוֹרֵי תַּתָּאֵי (לעיל דף ה' ב'), מֵאִלִּין אִתְעֲבִידוּ רְקִיעִין וּמֵאִלֵּין אֶרֶץ מֵהַהִיא תּוּשְׁבַּחְתָּא. וְאִי תֵימָא דְּאִנּוּן מִלִּין בְּאֲתַר חָד. מְשַׁטְּטָא בְּעָלְמָא בִּקְצֵה תֵבֵל מִלֵּיהֶם. “There is no speech, there are no words, neither is their voice heard” (Ibid. 4): this refers to worldly conversation, which is not heard by the holy King, nor does He desire to hear it. But as for those words of wisdom, “their line is gone out through all the earth” (Ibid. 5), they trace the measure and the plan of all celestial and all terrestrial habitations: it is indeed through those words that the heavens were made, and it is through the praises sung in those words that the earth was made. Nor think that they rest only in one spot: we are told “and their words to the end of the earth” (Ibid.).
וְכֵיוָן דְּאִתְעֲבִידָא (דאתאביד) רְקִיעִין מִנְהוֹן, מָאן שַׁרְיָא בְהוֹן. הָדַר וְאָמַר לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם. הַהוּא שִׁמְשָׁא קַדִּישָׁא שָׁוֵי מְדוֹרֵיהּ וּמִשְׁכָּנֵיהּ בְּהוּ וְאִתְעַטַּר בְּהוּ. Who, then, inhabits the heavens made by them? “In them hath he set a tent for the sun” (Ibid.): the sacred sun has made his habitation in them and is crowned in them.
כֵּיוָן דְּשָׁרֵי בְּאִנּוּן רְקִיעִין וְאִתְעַטַּר בְּהוּ, כְּדֵין וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ. חָדֵי וְרָהִיט בְּאִנּוּן רְקִיעִין. נָפַק מִנַּיְיהוּ וְעָאל וְרָהִיט גּוֹ מִגְדְּלָא חָדָא אָחֳרָא בְּאֲתַר אָחֳרָא. מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ, וַדַּאי מֵעָלְמָא עִלָּאָה נָפִיק וְאַתְיָא (ואתא) דְּאִיהוּ (לעיל א' ב) קְצֵה הַשָּׁמַיִם לְעֵילָא. וּתְקוּפָתוֹ (על קצותם), מָאן תְּקוּפָתוֹ, דָּא קְצֵה הַשָּׁמַיִם לְתַתָּא דְּאִיהִי תְּקוּפַת הַשָּׁנָה דְּאַסְחְרָא לְכָל סָיְיפִין. וְאִתְקַשְׁרַת מִן הַשָּׁמַיִם עַד רְקִיעָא דָּא. וְאֵין נִסְתָּר מֵחַמָּתוֹ דְּהַהִיא תְּקוּפָה דָא וּתְקוּפָה דְּשִׁמְשָׁא דְּאַסְחַר בְּכָל סִטְרָא. Thus we read “And he is as a bridegroom coming out of his chamber” (Ibid. 6), gaily coursing through those heavens. When he emerges from them and hastens to another tower in another place, “his going forth is from the end of the heavens” (Ibid. 7), he issues from the supernal world, which is as the “extremity of heaven” above. “His circuit” (Ibid.) is the extremity of heaven” below, viz. the circuit of the year, which goes completely round and extends from the heaven to our firmament. “And there is nothing hid from his heat” (Ibid.), i.e. from the heat of this circuit, and from the circuit of the sun, which embraces every side;
וְאֵין נִסְתָּר לֵית דְּאִתְכַּסֵּי מִנֵּיהּ מִכָּל דַּרְגִּין עִלָּאִין דְּהֲווּ כֻּלְהוּ מְסַחֲרָן וְאַתְיָין לְגַבֵּיהּ וְכָל חַד וְחַד לֵית מַאן דְּיִתְכַּסֵּי מִינֵיהּ. מֵחַמָּתוֹ בְּשַׁעְתָּא דְּאִתְחַמֵם וְתָב (ותאיב) לְגַבַּיְיהוּ בִּתְּיוּבְתָּא (בתיאובתא) שְׁלִים. כָּל שְׁבָחָא דָא וְכָל עִלּוּיָא דָא בְּגִין אוֹרַיְיתָא הוּא דִּכְתִיב, (תהילים י״ט:ח׳) תּוֹרַת ה' תְּמִימָה. from this “nothing is hid”, i.e. no one of all the upper grades is hid from him, since all come round to him, and not one is hidden “from his heat” when he returns to them in full strength. All this praise and laudation is on account of the Torah (Law), as we read, “The Law of the Lord is perfect, etc.” (Ibid. 8-10).
שִׁית זִמְנִין כְּתִיב הָכָא ה', וְשִׁית קְרָאֵי מִן הַשָּׁמַיִם מְסַפְּרִים עַד תּוֹרַת יְיָ תְּמִימָה וְעַל רָזָא דָא כְּתִיב בְּרֵאשִׁית הָא שִׁית אַתְוָון. בָּרָא אֱלהִים אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, הָא שִׁית תֵּבִין. קְרָאֵי אַחֲרָנִין לָקֳבֵל שִׁית זִמְנִין ה' שִׁית קְרָאֵי בְּגִין שִׁית אַתְוָון דְּהָכָא. שִׁית שְׁמָהָן בְּגִין שִׁית תֵּבִין דְּהָכָא. We find in this passage six times the mention of the Lord (tetragrammaton) as well as six verses from “The heavens declare” up to “The Law of the Lord is perfect”. Likewise the first word of the Torah, Bereshith (in the beginning) consists of six letters, and the rest of the first verse, “created God the heaven and-the earth”, also consists of six words. The six verses of our text correspond to the six letters, and the six mentions of the Name correspond to the six words.’
עַד דְּהֲווּ יַתְבֵי עָאלוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא. אָמַר לוֹן וַדַּאי אַנְפֵּי שְׁכִינְתָּא אַתְיָין, וְעַל (ז ב) דָּא פְּנִי"אֵל קָרֵינָא לְכוּ, דְּהָא חֲמִיתּוּן אַנְפֵּי שְׁכִינְתָּא אַפִּין בְּאַפִּין. וְהַשְׁתָּא דְּקָא יְדַעְתּוּן וְגָלֵי לְכוּ קְרָא דְוּבְנָיָהוּ בֶּן יְהוֹיָדָע, וַדַּאי דְּמִלָּה דְּעַתִּיקָא קַדִּישָׁא אִיהוּ וּקְרָא דְּאֲבַּתְרֵיהּ. וְהַהוּא דְּסָתִים מִכֹּלָא אָמְרוּ. Whilst they were sitting there entered his son, R. Eleazar, and R. Abba. He said to them: ‘Of a certainty the face of the Shekinah has arrived, and it is for this reason that I named you Peniel, because you have seen the Shekinah face to face. And now that you have learnt the secret of the verse concerning Benaiah the son of Jehoiada, an exposition indeed emanating from the Ancient and Holy One, as well as of the verse following, I am going to expound to you another even more mysterious verse in another passage.’
וְהַאי קְרָא אִיהוּ בְּאֲתַר אָחֳרָא כְּגַוְונָא דָא. פָּתַח וְאָמַר (דבריהימים א יא) וְהוּא הִכָּה אֶת הָאִישׁ הַמִּצְרִי אִישׁ מִדָּה חָמֵשׁ בָּאַמָּה, וְכֹלָא רָזָא חָדָא אִיהוּ, מֵהַאי (ס"א האי) מִצְרִי, הַהוּא דְּאִשְׁתְּמוֹדָע, (שמות י״א:ג׳) גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי וְגו' רַב וְיַקִּירָא כְּמָה דְגָלֵי הַהוּא סָבָא. He then opened his discourse thus: ‘It is written, And he slew an Egyptian, a man of great stature, five cubits high (I Chr. 11, 23). There is here the same hidden meaning as in the verses just mentioned. By “the Egyptian” is meant that well-known figure who was “very great in the land of Egypt in the eyes of the servants, etc.” (Exod. 11, 3). He was great and honoured, as Rab Hamnuna explained.
וְהַאי קְרָא בִּמְתִיבְתָּא עִלָּאָה אִתְּמָר. אִישׁ מִדָּה כֹּלָּא חַד. (שמואל ב כג) אִישׁ מַרְאֶה וְאִישׁ מִדָּה כֹּלָּא חַד. בְּגִין (לעיל ה' ע"ב) דְּאִיהוּ שַׁבָּת וּתְחוּמָא דִּכְתִיב, (במדבר ל״ה:ה׳) וּמַדּוֹתֶם מִחוּץ לָעִיר, וּכְתִיב, (ויקרא י״ט:ל״ה) לא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה. וְעַל דָּא אִישׁ מִדָּה אִיהוּ. וְאִיהוּ מַמָּשׁ אִישׁ מִדָּה אִיהוּ אָרְכֵּיהּ מִסְּיָיפֵי עָלְמָא וְעַד סְיָיפֵי עָלְמָא. אָדָם הָרִאשׁוֹן הָכִי הֲוָה. וְאִי תֵימָא הָא כְּתִיב חָמֵשׁ בָּאַמָּה. אִנּוּן חָמֵשׁ בָּאַמָּה מִסְּיָיפֵי עָלְמָא עַד סְיָיפֵי עָלְמָא הֲוָה. In the heavenly Academy, however, the words ish middah (man of dimension) were explained as “one whose dimensions extended from one end of the world to the other”, which were the dimensions of the first man, Adam. Those “five cubits”, then, must have been such as to extend from one end of the world to the other.
(דברי הימים א י״א:כ״ג) וּבְיַד הַמִּצְרִי חֲנִית כְּמָא דְאַתְּ אָמֵר כִּמְנוֹר אוֹרְגִים, דָּא מַטֵּה הָאֱלֹהִים דְּהֲוָה בִּידֵיהּ חָקִיק בִּשְׁמָא גְּלִיפָא מְפָרַשׁ בִּנְהִירוּ דְּצֵרוּפֵי אַתְוָון דְּהֲוָה גָּלִיף בְּצַלְאֵל וּמְתִיבְתָּא דִילֵיהּ דְּאִקְרֵי אוֹרֵג דִּכְתִיב, (שמות ל״ה:ל״ה) מִלֵּא אוֹתָם וְגו' חָרָשׁ וְחשֵׁב וְרוֹקֵם וְגו'. וְהַהוּא מַטֶּה הֲוָה נָהִיר שְׁמָא גְּלִיפָא בְּכָל סִטְרִין בִּנְהִירוּ דְּחֲכִימִין דְּהֲווּ מְגַלְּפִין שְׁמָא מְפָרַשׁ (פקודי ר"ס א) בְּאַרְבְּעִין וּתְרֵין גּווָֹנֵי. וּקְרָא מִכָּאן וּלְהָלְאָה כְּמָה דְּאָמַר זַכָּאָה חוּלָקֵיהּ. To return, however: “And in the Egyptian’s hand was a spear like a weaver’s beam” (I Chr. 11, 23). This alludes to the divine rod which was in Moses’ hand, and on which there was engraved the divine ineffable Name radiating in various combinations of letters. These same letters were in possession of Bezalel, who was called “weaver”, and his school, as it is written: “Them hath he filled with wisdom of heart… of the craftsman and the skilled workman, and the weaver, etc.” (Exod. 35, 35). So that rod had engraved on it the ineffable Name on every side, in forty-two various combinations, which were illumined in different colours. The rest of the verse is as he already explained. Happy is his portion!
תִּיבוּ יַקִּרִין תִּיבוּ וּנְחַדֵּשׁ תִּקּוּן דְּכַלָּה בְּהַאי לֵילְיָא. דְּכָל מָאן דְּאִשְׁתַּתַּף בַּהֲדָהּ בְּהַאי לֵילְיָא יְהֵא נְטִיר עֵילָא וְתַתָּא כָּל הַהִיא שַׁתָּא וְיַפֵּיק שַׁתָּא בִּשְׁלָם. עֲלַיְיהוּ כְּתִיב (תהילים ל״ה:ה׳) חוֹנֶה מַלְאַךְ יְיָ סָבִיב לִירֵאָיו וַיְחַלְּצֵם טַעֲמוּ וּרְאוּ כִּי טוֹב יְיָ: Come, dear friends, come and let us renew the preparations of the bride in this night. For everyone who keeps vigil with her in this night will be guarded above and below and will complete the year in peace. It is of them that it is written: “The angel of the Lord encampeth round about them that fear him and delivereth them: O consider and see that the Lord is good.” (Ps. 34, 8-9).’
Chapter 15
Chapter 15 somebodyIntroduction 15:152-160 (Chapter 15) (Introduction) (Zohar)
Introduction 15:152-160 (Chapter 15) (Introduction) (Zohar) somebodyפָּתַח רִבִּי שִׁמְעוֹן וְאָמַר בְּרֵאשִׁית בָּרָא אֱלהִים. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ. דְּכָל מַאן דְּאָמַר אִית אֱלָהָא אָחֳרָא אִשְׁתְּצֵי מֵעָלְמִין. כְּמָה דְּאִתְּמַר (ירמיהו י׳:י״א) כִּדְנָה תֵמְרוּן לְהוֹם אֱלָהָא (אלהיא) דִי שְׁמַיָא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן תְּחוֹת שְׁמַיָּא אֵלֶּה. בְּגִין דְּלֵית אֱלָהָא אָחֳרָא בַּר קוּדְשָׁא בְרִיךְ הוּא בִּלְחוֹדוֹי. R. Simeon opened his discourse thus: ‘It is written, In the beginning God created. This verse must be well laid to heart, for he who affirms that there is another god will be destroyed from the world. It is written: Thus shall ye say unto them: The gods that have not made the heavens and the earth, these shall perish from the earth and from under the heavens. (Jer. 10, 11).
וְהַאי קְרָא אִיהוּ תַּרְגּוּם בַּר מִמִּלָּה דְּסוֹף קְרָא. אִי תֵימָא בְּגִין דְּמַלְאָכִין קַדִּישִׁין לָא נִזְקָקִין לְתַרְגּוּם (נ"ח ע"ה א) וְלָא אִשְׁתְּמוֹדְעָן בֵּיהּ, מִלָה דָא יָאוֹת הִיא לְמֵימַר בְּלִישְׁנָא קַדִּישָׁא בְּגִין דְּיִשְׁמְעוּן מַלְאָכִין קַדִּישִׁין וִיהוֹן נִזְקָקִין לְאוֹדָאָה עַל דָּא. אֶלָּא וַדַּאי בְּגִין כָּךְ כְּתִיב תַּרְגּוּם דְּלָא נִזְקָקִין בֵּיהּ מַלְאָכִין קַדִּישִׁין לָא (ולא) יְקַנְאוּן בְּבַר נָשׁ לְאַבְאָשָׁא לֵיהּ, בְּגִין דִּבְהַאי קְרָא בִּכְלָלָא אִנּוּן מַלְאָכִין קַדִּישִׁין, דְּהָא אִנּוּן אֱלהִים אִקְרוּן וּבִכְלָלָא דְּאֱלהִים הֲווּ, וְאִנּוּן לָא עֲבַדוּ שְׁמַיָּא וְאַרְקָא. Why has this verse been written in Aramaic, with the exception of the last word? It cannot be because the holy angels do not pay attention to Aramaic and do not understand it, for then all the more was it appropriate for this verse to be written in Hebrew, so that the angels should acknowledge its doctrine. The true reason certainly is that the angels, since they do not understand Aramaic, shall not come to be jealous of man and do him evil. For in this verse the holy angels are comprised, as they are called Elohim (gods, powers), and yet they have not made heaven or earth.
וְאַרְקָא, וְאַרְעָא מִבָּעֵי לֵיהּ. אֶלָּא בְּגִין (קכ"ו א) דְאַרְקָא אִיהִי חָדָא מֵאִנּוּן שְׁבַע אַרְעִין דִּלְתַתָּא. וּבְהַהוּא אֲתַר אִית בְּנִי בְּנוֹי דְּקַיִן. לְבָתַר דְּאִתְתָּרַךְ מֵעַל אַפֵּי אַרְעָא (כ"ד ב) נָחִית לְתַמָּן וְעֲבִיד תּוֹלָדוֹת וְאִשְׁתַּבַּשׁ תַּמָּן דְּלָא יָדַע כְּלוּם. וְאִיהוּ אַרְעָא כְּפֵילָא דְּאִתְכְּפַל מֵחֲשׁוֹכָא וּנְהוֹרָא. Instead of wearka (and the earth) there should have been written the proper Aramaic word wear’a. Arka, however, is one of the seven nether earths, the place inhabited by the descendants of Cain. When Cain was banished from the face of the earth, he descended into that land and there propagated his kind. That earth consists of two sections, one enveloped in light, the other in darkness,
וְאִית תַּמָּן תְּרֵין מְמַנָּן שַׁלִּיטִין דִּי שָׁלְטִין דָּא בַּחֲשׁוֹכָא וְדָא בִּנְהוֹרָא. וְתַמָּן קִטְרוּגָא דָּא בְדָא. וְשַׁעֲתָא דְּנָחִית לְתַמָּן קַיִן, אִשְׁתְּתָפוּ דָּא בְדָא וְאִשְׁתְּלִימוּ כְּחֲדָא. וְכֹלָּא חָזֵי דְּאִנּוּן תּוֹלְדוֹת דְּקַיִן. וְעַל דָּא אִנּוּן בִּתְרֵין רֵאשִׁין כִּתְרֵין חֵיוָון, בַּר דְּכַד הַהוּא נְהוֹרָא שָׁלִיט נָצַח דִּילֵיהּ וְנָצַח עַל אָחֳרָא. וְעַל דָּא אִתְכְּלִילוּ דִי בַּחֲשׁוֹכָא בִּנְהוֹרָא וְהֲווּ חַד. and there are two chiefs, one ruling over the light, the other over the darkness. These two chiefs were at perpetual war with each other, until the time of Cain’s arrival, when they joined together and made peace; and therefore they are now one body with two heads.
אִנּוּן תְּרֵין מְמַנָּן עַפְרִירָא וְקַסְטִימוֹן. וְדִיּוּקְנָא דִּלְהוֹן כִּדִיוּקְנָא דְּמַלְאָכִין קַדִּישִׁין בְּשִׁית גַּדְפִין. חַד דִּיוּקְנָא כְּתוֹרָ"א, וְחַד דִּיוּקְנָא כְּנִשְׁרָ"א. וְכַד מִתְחַבְּרָן אִתְעֲבִידוּ דִּיוּקְנָא דְּאָדָם. These two chiefs were named ‘Afrira and Kastimon. They, moreover, bear the likeness of holy angels, having six wings. One of them had the face of an ox and the other that of an eagle. But when they became united they assumed the image of a man.
כַּד אִנּוּן בְּחֲשׁוֹכָא מִתְהַפְּכִין לִדְּיוֹקְנָא דְנָחָשׁ בִּתְרֵין רֵאשִׁין וְאָזְלִין כְּחִוְיָא וְטָאסִין גּוֹ תְהוֹמָא וְאִסְתַּחְיָין בְּיַמָּא רַבָּא. כַּד מָטָאן לְשַׁלְשְׁלָאָה דְּעַזָּ"א וַעֲזָאֵ"ל מַרְגִּיזִין לוֹן וּמִתְעָרֵי לוֹן. וְאִנּוּן מְדַלְגִּין גּוֹ טוּרֵי חֲשׁוֹכָן וְחָשְׁבֵי דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמִתְבַּע לוֹן דִּינָא. In time of darkness they change into the form of a two-headed serpent, and crawl like a serpent, and swoop into the abyss, and bathe in the great sea. When they reach the abode of Uzza and Azael they stir them up and rouse them. These then leap into the “dark mountains”, thinking that their day of judgement has come before the Holy One, blessed be His Name.
וְאִלֵּין תְּרֵין מְמַנָּן שָׁאטִין בְּיַמָּא רַבָּא וּפָרְחִין מִתַּמָּן וְאָזְלִין בְּלֵילְיָא לְגַבֵּי (י"ט ב', נ"ה ב) נַעֲמָה אִמְהוֹן דְּשֵׁדִין דְּטָעוֹ אֲבַתְרָהָא דָּחֲלִין קַדְמָאִין וְחָשְׁבִין לְמִקְרַב לְגַבָּהּ. וְאִיהִי דְּלִיגַת שִׁתִּין אַלְפִין פַּרְסִין וְאִתְעֲבִידַת בְּכַמָּה צִיּוּרִין לְגַבֵּי בְּנֵי נְשָׁא בְּגִין דְּיִטְעוּן בְּנֵי נְשָׁא אֲבַתְרָהּ. The two chiefs then swim about in the great sea, and when night comes they fly off to Na’amah, the mother of the demons (shedim), by whom the first saints were seduced; but when they think to approach her she leaps away six thousand parasangs, and assumes all shapes and forms in the midst of the sons of men, so that the sons of men may be led astray after her.
וְאִלֵּין תְּרֵין מְמַנָּן פַּרְחִין וּמְשַׁטְּטָן בְּכָל עָלְמָא וְאַהַדְּרָן לְאַתְרַיְיהוּ. וְאִנּוּן מִתְעָרִין לְאִנּוּן בְּנֵי בְּנוֹי דְּקַיִּן בְּרוּחָא דְיִצְרִין בִּישִׁין לְמֶעְבַּד תּוֹלָדוֹת. These two chiefs then fly about through the world, and return to their abode, where they arouse sensual desires in the descendants of Cain to bear children.
שְׁמַיָּא דְּשָׁלְטִין תַּמָּן לָאו כְּהָנִי. וְלָא אוֹלִידַת אַרְעָא בְּחֵילָא דִלְהוֹן זְרוֹעָא (שלח קע"ב א) וְחַצְדָא כְּהָנֵי. וְלָא אֲהַדְּרָן אֶלָּא בְּכַמָּה שְׁנִין וְזִמְנִין. וְאִנּוּן אֱלָהָא (אלהיא) דִי שְׁמַיָא וְאַרְקָא לָא עֲבַדוּ. יֵאבַדוּ מֵאַרְעָא עִילָּאָה דְתֵבֵל, דְּלָא יִשְׁלְטוּן בָּהּ וְלָא יְשָׁטְטוּן בָּהּ וְלָא יְהוֹן גָּרְמִין לִבְנִי נָשָׁא לְאִסְתָּאֳבָא מִמִקְרֵה לֵילְיָא. וְעַל דָּא יֵאבַדוּ מֵאַרְעָא וּמִן תְּחוֹת שְׁמַיָא דְּאִתְעֲבִידוּ (לעיל דף ג' א) בִּשְׁמָא דְּאֵלֶּה כְּמָה (ב א) דְּאִתְּמָר. The heaven above that earth is not like ours, nor are the seasons of seed and harvest the same as ours, but they only return after cycles of many years. “These Elohim“, then, “who have not made heaven and earth [may] perish from” the upper earth of the universe, so that they should have no dominion there, should not traverse it and should not cause men to pollute themselves “through anything that chanceth by night”; and for that “they will perish from the earth and from underneath the heaven” which were made in the name of Eleh, as has been explained above.
וְעַל דָּא הַאי קְרָא תַּרְגּוּם דְּלָא יַחְשְׁבוּן מַלְאֲכֵי עִלָּאֵי דְּעֲלַיְיהוּ אָמְרִין, וְלָא יְקַטְרְגוּ לָן. וְעַל דָּא רָזָא דְּאֵלֶּה כְּמָה דְּאִתְּמָר אִיהוּ מִלָּה קַדִּישָׁא דְּלָא אִתְחַלַּף בַּתַּרְגּוּם. It is for that reason that this verse has been written in Aramaic, so that the angels should not think that they are alluded to and so bring accusations against us. This, too, is the secret of the last word, to wit, Eleh, which being a sacred name, could not be altered into Aramaic.’
Chapter 16
Chapter 16 somebodyIntroduction 16 (Chapter 16) (Introduction) (Zohar)
Introduction 16 (Chapter 16) (Introduction) (Zohar) somebodyאָמַר לֵיהּ רִבִּי אֶלְעָזָר, הַאי קְרָא דִּכְתִיב, (ירמיהו י׳:ז׳) מִי (שמות צ"ה ע"ב) לא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה, מַאי שְׁבָחָא אִיהוּ. אָמַר לֵיהּ אֶלְעָזָר בְּרִי, הַאי קְרָא בְּכַמָּה דוּכְתֵּי אִתְּמָר, אֲבָל וַדַּאי לָאו אִיהוּ (נ"א הכי) דִּכְתִיב, (ירמיהו י׳:ז׳) כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם דְּהָא אֲתָא לְמִפְתַּח פּוּמָא דְחַיָּיבִין דְּחָשְׁבִין דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְדַע הִרְהוּרִין וּמַחְשָׁבִין דִּילְהוֹן. וּבְגִין כָּךְ אִית לְאוֹדָעָא שְׁטוּתָא דִלְהוֹן. דְּזִמְנָא חָדָא אֲתָא פִּילוֹסוֹפָא חָדָא דְּאוּמוֹת הָעוֹלָם לְגַבָּאי, אָמַר לִי אַתּוּן אָמְרִין דֶּאֱלָהֲכוֹן שַׁלִּיט בְּכָל רוּמֵי שְׁמַיָא. כֻּלְהוּן חַיָּילִין וּמַשִּׁרְיָין לָא אִדַּבְּקָן וְלָא יָדְעֵי אֲתַר דִּילֵיהּ. הַאי קְרָא לָא אַסְגֵּי יְקָרֵיהּ כָּל כָּךְ. דִּכְתִיב כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ. מַאי שִׁיקּוּלָא דָא לִבְנֵי נָשָׁא דִּי לֵית לוֹן קִיּוּמָא. R. Eleazar said to his father: ‘Regarding what is written in the same passage, Who will not fear thee, O King of the Gentiles? For it befitteth thee (Jer. 10, 7), is this such a high eulogy?’ His father said to him: ‘Eleazar, my son, this passage has been variously explained, but for its full meaning we must go to its continuation, which reads: For among all the wise men of the Gentiles, and in all their royalty, there is none like unto thee. (Ibid.) The purpose of this verse is to express the view of the sinners, who fancy that God does not know their thoughts, and to answer them according to their folly. Once,’ he continued, ‘a Gentile philosopher came to visit me and argued with me thus: You say that your God rules in all the heights of heaven, and that all the heavenly hosts and legions cannot approach Him and do not know His place. If so, then this verse, saying “For among all the wise men of the Gentiles, and in all their royalty there is none like unto thee”, does not extol Him very highly, for what special glory is there for Him not to find among perishable men His like?
וְתוּ דְּאַתּוּן אָמְרִין (דברים לה) וְלא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה, בְּיִשְׂרָאֵל לֹא קָם אֲבָל בְּאוּמוֹת הָעוֹלָם קָם. אוּף הָכִי אֲנָא אֵימָא בְּכָל חַכְמֵי הַגּוֹיִם אֵין כָּמוֹהוּ, אֲבָל בְּחַכְמֵי יִשְׂרָאֵל אִית. אִי הָכִי אֱלָהָא דְאִית בְּחַכְמֵי יִשְׂרָאֵל כְּוָותֵיהּ לָאו אִיהוּ עִלָּאָה שַׁלִּיטָא. אִסְתַּכַּל בַּקְּרָא וְתִשְׁכַּח דְּדַיִּיקְנָא כְּדְקָא יְאוּת. And further, you infer from the passage which says “And there hath not arisen a prophet since in Israel like unto Moses” (Deut. 34, 10), that only in Israel hath there not arisen, but among the other nations of the world there did arise one like him; and on this analogy I am justified in inferring that only among the wise of the Gentiles there is none like Him, but among the wise of Israel there is. If that is so, such a God, the like unto whom is to be found among the wise men of Israel, cannot be all-powerful. Look closely into the verse and you will find that it bears out my inference.
אֲמִינָא לֵיהּ וַדַּאי שַׁפִּיר קָא אֲמַרְתְּ. מָאן מְחַיֶּה מֵתִים אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, אֲתָא אֵלִיָּהוּ וְאֱלִישָׁע וְאַחֲיוּ מֵתַיָיא. מָאן מוֹרִיד גְּשָׁמִים אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי אֲתָא אֵלִיָּהוּ וּמְנַע לוֹן וּנְחִית לוֹן בִּצְלוֹתֵיהּ. מָאן עֲבַד שְׁמַיָּא וְאַרְעָא אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, אֲתָא אַבְרָהָם אִתְקַיָימוּ בְּקִיּוּמוֹהִי בְּגִינֵיהּ. I replied to him: Indeed, what you say is actually true. Who raises the dead to life? Only the Holy One alone, blessed be He; yet Elijah and Elisha came and raised the dead to life. Who causes rain to fall? Only the Holy One alone, blessed be He; yet Elijah came and kept back the rain and then made it descend again, through his prayer. Who made heaven and earth? The Holy One alone, blessed be He; yet Abraham came and they were firmly established for his sake.
מָאן מַנְהִיג שִׁמְשָׁא אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא, אֲתָא יְהוֹשֻׁעַ וְשָׁכִיךְ לֵיהּ וּפַקִּיד לֵיהּ דְּיֵקוּם עַל קִיּוּמֵיהּ וְאִשְׁתְּכַך וּכְתִיב, (יהושע י׳:י״ג) וַיִּדּוֹם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד. קוּדְשָׁא בְּרִיךְ הוּא גּוֹזֵר גְּזַר דִּין אוּף הָכִי משֶׁה גָּזִיר גְּזַר דִּין וְאִתְקַיָּימוּ. וְתוּ דְּקוּדְשָׁא בְּרִיךְ הוּא גּוֹזֵר גִּזְרִין וְצַדִּיקַיָּא דְּיִשְׂרָאֵל מְבַטְּלִין לוֹ דִּכְתִיב, (שמואל ב כ״ג:ג׳) צַדִּיק מוֹשֵׁל יִרְאַת אֱלהִים. וְתוּ דְּאִיהוּ פַּקִּיד לוֹן לְמְהַךְ בְּאוֹרְחוֹי מַמָּשׁ לְאִתְדְּמָא לֵיהּ בְּכֹלָּא. אֲזַל הַהוּא פִּילוֹסוֹפָא וְאִתְגָיָּיר בִּכְפַר שְׁחָלַיִם וְקָרוּן לֵיהּ יוֹסֵי קְטִינָאָה. וְאוֹלִיף אוֹרַיְיתָא סַגְיָא. וְאִיהוּ בֵּין חַכִּימִין וְזַכָּאִין דְּהַהוּא אֲתַר. Who regulates the course of the sun? None but the Holy One, blessed be He; yet Joshua came and ordered it to stand still in its place and it stood still, as it is written, “And the sun stood and the moon stayed” (Jos. 10, 13). The Holy One blessed be He, issues decrees, but similarly Moses issued decrees, and they were fulfilled. Further, the Holy One, blessed be He, pronounces judgements and the righteous of Israel annul them, as it is written, “The righteous ruleth the fear of God” (II Sam. 23, 3). And further, He commanded them to follow literally in His ways, and to be like Him in every way. That philosopher then went to K’far Shekalim and became a proselyte, and was given the name of Jose Katina (humble), and he studied the Torah diligently until he became one of the most learned and pious men of that place.’
הַשְׁתָּא אִית לְאִסְתַּכְּלָא בַּקְּרָא וְהָא כְּתִיב, (ישעיהו מ׳:י״ז) כָּל הַגּוֹיִם כְּאַיִן נֶגְדוֹ. מַאי רִבּוּיָא הָכָא. אֶלָּא מִי לא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם וְכִי מֶלֶךְ הַגּוֹיִם אִיהוּ וְלָאו מֶלֶךְ יִשְׂרָאֵל. אֶלָּא בְּכָל אֲתַר קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאִשְׁתַּבָּחָא בְּיִשְׂרָאֵל, וְלָא אִתְקְרֵי אֶלָא עַל יִשְׂרָאֵל בִּלְחוֹדוֹי. דִּכְתִיב, (שמות ה׳:ג׳) אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הָעִבְרִים, וּכְתִיב, (ישעיהו מ״ד:ו׳) כֹּה אָמַר יְיָ מֶלֶךְ יִשְׂרָאֵל. מֶלֶךְ יִשְׂרָאֵל וַדַּאי. אָמְרוּ אוּמוֹת הָעוֹלָם פַּטְרוֹן אָחֳרָן אִית לָן בִּשְׁמַיָא דְּהָא מַלְכֵיכוֹן לָא שָׁלִיט אֶלָא עֲלַיְיכוּ בִּלְחוֹדֵיכוֹן וְעֲלָנָא לָא שָׁלִיט. Now,’ continued R. Simeon, ‘we must look more closely into this verse. We remark at once that another passage says: “All the nations are as nothing before him” (Is. 40, 17). What special glorification is then here expressed? Is He only the King of the Gentiles and not the King of Israel? the explanation is this. We find in every place in the Scriptures that the Holy One, blessed be He, has desired to be glorified only by Israel and has attached His name to Israel only; so it is written: “The God of Israel”, “the God of the Hebrews” (Exod.V, 1, 3), and further: “Thus saith the Lord, the King of Israel” (Is. 44, 6). The nations of the world therefore said: We have another Patron in heaven, since your King has dominion only over you alone and not over us.
אֲתָא קְרָא וְאָמַר מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם (נ"א מלכא עילאה לרדאה לון ולאלקאה לון ולמעבד בהון רעותיה. כי לך יאתה לדחלא מנך לעילא ותתא. כי בכל חכמי הגוים) אִלֵּין שַׁלִּיטִין רַבְרְבָן דִּי מְמַנָּן עֲלַיְיהוּ. וּבְכָל מַלְכוּתָם בְּהַהוּא מָלְכוּ דִּלְעֵילָא. דְּהָא אַרְבַּע מַלְכְּוָון שַׁלִּיטִין אִית לְעֵילָא וְשָׁלְטִין בִּרְעוּתֵיהּ עַל כָּל שְׁאָר עַמִּין. וְעִם כָּל דָּא לֵית בְּהוּ דְּיַעֲבִיד אֲפִלּוּ מִלָּה זְעֵירָא אֶלָּא כְּמָה דְּפָּקִּיד לוֹן דִּכְתִיב, (דניאל ד׳:ל״ב) וּכְמִצְבְּיֵה עָבִיד בְּחֵיל שְׁמַיָא וְדָיְירֵי אַרְעָא. חַכְמֵי הַגּוֹיִם אִנּוּן מְמַנָּן וְרַבְרְבָן דִּלְעֵילָא דְּחָכְמְתָא דִּלְהוֹן מִנַּיְיהוּ הֲוָה. בְּכָל מַלְכוּתָם מַלְכוּתָא דְּשָׁלִיט כְּמָה דְאִתְּמָר. וְדָא הוּא קְרָא כִּפְשָׁטֵיהּ. Hence the verse comes and says: “Who would not fear thee, O King of the Gentiles? Forasmuch as among all the wise men of the nations”, alluding thereby to the great chiefs in heaven appointed over the Gentiles. The expression “and in all their royalty there is none like unto thee” alludes to the celestial government, inasmuch as there are four rulers on high who, by the will of God, rule over all the other nations; and for all that, not one of these has the power to do the smallest thing except as He commands them, as it is written: “And he doth according to his will in the host of heaven, and among the inhabitants of the earth” (Dan. 4, 32). “The wise ones of the Gentiles” are, then, the heavenly superintendents from whom they draw their wisdom; and the phrase “and in all their royalty” implies the heavenly over-lords of the nations, as has just been explained. This is the plain meaning of the passage.
אֲבָל בְּכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם. הַאי אַשְׁכַּחְנָא בְּסִפְרֵי קַדְמָאֵי, דְּאִנּוּן מַשִּׁרְיָין וְחַיָילִין אַף עַל גַּב דְּאִתְפַּקְּדָן עַל מִלִּין דְּעָלְמָא וּפַקִּיד לְכָל חַד לְמֶעְבַּד עֲבִידְתָּא, מָאן הוּא (סתימא קדישא ולא כרעותיה) דְּיַעֲבִיד שׁוּם חַד מִנַּיְיהוּ כָּמוֹךָ. בְּגִין דְּאַנְתְּ רָשִׁים בְּעִילוּיָא, וְאַתְּ רָשִׁים בְּעוֹבָדָךְ מִכֻּלְּהוּ. וְדָא הוּא מֵאֵין כָּמוֹךָ יְיָ, מָאן הוּא סְתִימָאָה קַדִּישָׁא דְּיַעֲבִיד וְלֶהֱוֵי כָּמוֹךָ עֵילָא וְתַתָּא. וִיהֵא דָּמֵי לָךְ (בכל) (בכולא), עוֹבָדָא דְמַלְכָּא קַדִּישָׁא שָׁמַיִם וָאָרֶץ, אֲבָל אִנּוּן (ישעיה מה) תֹּהוּ וַחֲמוּדֵיהֶם בַּל יוֹעִילוּ. בְּקוּדְשָׁא בְּרִיךְ הוּא כְּתִיב בְּרֵאשִׁית בָּרָא אֱלֹהִים וְגו', בְּמַלְכוּתָם כְּתִיב וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ. But in ancient books I have found it expounded as follows. Although these heavenly hosts and legions (who are “the wise of the nations and their royalty”) have the control of the affairs of this world and have each their mission allotted to them, who of them can accomplish the least thing “like unto thee”? For Thou excellest in Thy work on high and below above all of them. “There is not like unto thee, O Lord”, that is, What Holy Unknown is there who acts and is like Thee above and below, and is on an equality with Thee in all respects? The work of the Holy King is heaven and earth, but “they are vanity, and their costly idols cannot profit” (Is. 44, 9). Of the Holy One, blessed be He, it is written, “In the beginning God created etc.”, but of the lower royalty it is written “And the earth was chaos and confusion”.’
אָמַר רִבִּי שִׁמְעוֹן לְחַבְרַיָיא בְּנֵי הִלּוּלָא דָא, כָּל חַד מִנְּכוֹן יְקַשֵּׁט קִשּׁוּטָא חַד לְכַּלָּה. אָמַר לְרִבִּי אֶלְעָזָר בְּרֵיהּ. אֶלְּעָזָר הַב נְבַזְבְּזָא חַד לְכַּלָּה דְּהָא לְמָחָר אִסְתַּכַּל (קודשא בריך הוא) (נ"א בה) כַּד יֵעוּל לַחוּפָּה בְּאִנּוּן שִׁירִין וּשְׁבָחִין דְּיַהֲבוּ לָהּ בְּנֵי הֵיכָלָא לְקַיְּימָא קַמֵּיהּ. Said R. Simeon to the companions: ‘Come all you that participate in this bridal festivity, let each one of you prepare a decoration for the bride.’ To R. Eleazar his son he said: ‘Eleazar, offer a present to the heavenly bride so that on the morrow thou mayest be deemed worthy to behold her when she enters under the bridal canopy amidst the songs and hymns of the heavenly retinue.’
Chapter 17
Chapter 17 somebodyIntroduction 17 (Chapter 17) (Introduction) (Zohar)
Introduction 17 (Chapter 17) (Introduction) (Zohar) somebodyפָּתַח רִבִּי אֶלְעָזָר וְאָמַר (שיר השירים ג׳:ו׳) מִי (קע"ו ב) זֹאת עוֹלָה מִן הַמִּדְבָּר וְגו', מִי זֹאת, כְּלָלָא דִּתְרֵין קִדּוּשִׁין (קדישין) דִּתְרֵין עָלְמִין בְּחִבּוּרָא חֲדָא וְקִשּׁוּרָא חֲדָא. עוֹלָה מַמָּשׁ לְמֶהוֵי קֹדֶשׁ קָדָשִׁין. דְּהָא קֹדֶשׁ קָדָשִׁין מִ"י. וְאִתְחַבְּרָא בְּזֹא"ת. בְּגִין לְמֶהֱוֵי (זאת) עוֹלָה דְּאִיהִי קֹדֶשׁ קָדָשִׁין. מִן הַמִּדְבָּר דְּהָא מִן הַמִּדְבָּר יָרְתָא לְמֶהֱוֵי כַלָּה וּלְמֵיעַל לְחֻפָּה. R. Eleazar then opened his discourse thus: Who is this that cometh up (‘Olah) out of the wilderness? (S. S. 3, 6). The words Mi (Who?) and zoth (this) denote the separate holinesses of the two worlds joined in firm bond and union; and this union is said to be ‘olah (a burnt-offering), and so holy of holies. For Mi is holy of holies, and zoth through its union with this becomes a burnt-offering (‘olah), which is holy of holies. “Out of the wilderness,’: because she had to come forth from there in order to become the heavenly bride and to enter under the nuptial canopy. Further, the term midbar (wilderness) signifies speech, as we read, “and thy speech (oumidbarekh) is comely” (Ibid. 4, 3): by that midbar which is the utterance of the lips she goes up.
תּוּ מִן הַמִּדְבָּר אִיהִי עוֹלָה כְּמָא דְאַתְּ אָמֵר, (שיר השירים ד׳:ג׳) וּמִדְבָּרֵךְ נָאוֶה בְּהַהוּא מִדְבָּר דִּלְחִישׁוּ בְּשִׂפְוָון אִיהִי עוֹלָה. וְתָנִינָן מַאי דִכְתִיב, (שמואל א ד׳:ח׳) הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה אֵלֶּה הֵם הָאֱלהִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר. וְכִי כָּל דְּעֲבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא בַּמִּדְבָּר הֲוָה, וְהָא בְּיִשּׁוּבָא הֲוָה. אֶלָּא בַּמִּדְבָּר, בְּדִבּוּרָא, כְּמָא דְאַתְּ אָמֵר, (שיר השירים ד׳:ג׳) וּמִדְבָּרֵךְ נָאוֶה. וּכְתִיב, (תהילים ע״ה:ז׳) מִמִּדְבַּר הָרִים. אוּף הָכִי עוֹלָה מִן הַמִּדְבָּר, מִן הַמִּדְבָּר וַדַּאי. בְּהַהִיא מִלָּה דְּפוּמָא אִיהִי סַלְקָא וְאָעֳלַת בֵּין גַּדְפֵי דְּאִמָּא, וּלְבָתַר בְּדִבּוּרָא נַחְתָא וְשַׁרְיָא עַל רֵישַׁיְהוּ דְּעַמָּא קַדִּישָׁא. Further, we have been taught as follows: It is written “these mighty gods; these are the gods that smote the Egyptians with all manner of plagues in the wilderness” (bamidbar) (I Sam. 4, 8). What does this verse mean? Was it only in the wilderness that the Lord showed them all His great deeds, and not in inhabited country? Not so, only the term bamidbar means “by means of the word”, analogous to the expression “and thy speech (oumidbarekh) is comely” (S. S. 4, 3), or to the expression “and from the word (oumimidbar) did the mountains arise” (Ps. 70, 7). Similarly here, “she rises up out of the word”, that is, by means of uttered words she mounts up and nestles between the wings of the Mother, and then by the same means she descends and rests on the heads of the holy people.
הֵיךָ סַלְקָא בְּדִבּוּרָא. דְּהָא בְּשֵׁירוּתָא כַּד בַּר נָשׁ קָאִים בְּצַפְרָא אִית לֵיהּ לְבָרְכָא לְמָארֵיהּ. בְּשַׁעְתָּא דְּפָקַח עֵינוֹי הֵיךְ מְבָרֵךְ. הָכִי הֲווּ עַבְדֵי חֲסִידֵי קַדְמָאֵי, נַטְלָא דְמַיָיא הֲווּ יַהֲבֵי קָמַייְהוּ, וּבְזִמְנָא דְּאִתְעָרוּ בְּלֵילְיָא אַסְחָן יְדַיְיהוּ. וְקָיְימֵי וְלָעָאן בְּאוֹרַיְיתָא וּמְבָרְכֵי עַל קְרִיאָתָהּ (וכו'). תַּרְנְגוֹלָא קָרֵי וּכְדֵין פַּלְגוּת לֵילְיָא מַמָּשׁ, וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא (ס' ב) אִשְׁתַּכַּח עִם צַדִּיקַיָיא בְּגִנְתָא דְעֵדֶן, וְאַסִּיר לְבָרְכָא בִּידַיִן מְסוֹאָבוֹת וּמְזְהָמוֹת. (ומברכין). וְכֵן כָּל שַׁעֲתָא. Her ascent is effected thus. At the beginning of the day, when a man rises in the morning, it is his duty to bless his Master as soon as he opens his eyes. The pious men of old used to have by them a cup of water, and when they awoke in the night they washed their hands and rose and occupied themselves in the study of the Torah, having first pronounced the appropriate blessing. When the cock crows it is precisely midnight, and at that moment the Holy One, blessed be He, is to be found in company with the righteous in the Garden of Eden (Gan-Eden). It is therefore proper then to pronounce the benediction and study the Torah; but one may not pronounce the benediction with unclean hands. So, too, at any time that one rises up from his sleep.
בְּגִין דִּבְשַׁעֲתָא דְּבַר נָשׁ נָאִים, רוּחֵיהּ פָּרְחָא מִנֵּיהּ. וּבְשַׁעֲתָא דְּרוּחֵיהּ פָּרְחָא מִנֵּיהּ, רוּחָא מְסָאָבָא זַמִּין וְשָׁרְיָא עַל יְדוֹי וּמְסָאַב לוֹן וְאַסִּיר לְבָרְכָא בְּהוּ בְּלָא נְטִילָה. וְאִי תֵימָא אִי הָכִי הָא בִּימָמָא דְּלָא נָאִים וְלָא פָּרַח רוּחֵיהּ מִנֵּיהּ וְלָא שַׁרְיָא עֲלֵיהּ רוּחָא מְסָאֲבָא וְכַד עָאל לְבֵית הַכִּסֵּא לָא יְבָרֵךְ וְלָא יִקְרָא בַּתּוֹרָה אֲפִלּוּ מִלָּה חָדָא עַד דְּיִסְחֵי יְדוֹי. וְאִי תֵימָא בְּגִין דִּמְלוּכְלָכִים אִנּוּן, לָאו הָכִי הוּא, בַּמֶּה אִתְלַכְלְכוּ. For whilst a man is asleep his soul departs from him and an impure spirit comes forth and settles on his hands and defiles them: hence one may not pronounce a blessing without first washing them. Why then, one may ask, is it forbidden, after one has been in a privy, to pronounce a blessing or to read even one word of the Torah, even in the daytime, without washing the hands, although one has not been asleep, so that one’s soul did not depart, and one’s hands have not been defiled by an evil spirit? Why is it forbidden even if one’s hands are quite clean?
אֶלָּא וַוי לִבְנֵי עָלְמָא דְּלָא מַשְׁגִּיחִין וְלָא יַדְעִין בְּיִקְרָא דְמָארֵיהוֹן וְלָא יָדְעֵי עַל מַה קָּיְימָא עָלְמָא. רוּחָא חֲדָא אִית בְּכָל בֵּית הַכִּסֵּא דְּעָלְמָא דְּשַׁרְיָא תַּמָּן וְאִתְהַנִּי מֵהַהוּא לִכְלוּכָא וְטִנּוּפָא וּמִיָּד שָׁרֵי עַל אִנּוּן אֶצְבְּעָן דִּידוֹי דְּבַר נָשׁ. The answer is: woe to those who pay no heed to the majesty of their Master, and do not realise on what this world is founded. There is in every privy a spirit which feasts on filth and excrement, and settles forthwith on the fingers of a man’s hands.
Chapter 18
Chapter 18 somebodyIntroduction 18:178-179 (Chapter 18) (Introduction) (Zohar)
Introduction 18:178-179 (Chapter 18) (Introduction) (Zohar) somebodyפָּתַח רִבִּי שִׁמְעוֹן וְאָמַר כָּל מָאן דְּחָדֵי בְּאִנּוּן מוֹעֲדַיָּא וְלָא יָהִיב חוּלָקֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, הַהוּא רַע עַיִן שָׂטָן שׂוֹנֵא אוֹתוֹ וְקָא מְקַטְרֵג לֵיהּ וְסָלִיק לֵיהּ מֵעָלְמָא וְכַמָּה עָקוּ עַל עָקוּ מְסַבֵּב לֵיהּ. R. Simeon further discoursed as follows: ‘He who rejoices on the festivals but does not give to the Holy One, blessed be He, His due share, is selfish, the Satan tries to injure him and accuses him before heaven, compasses his downfall, and causes him endless trouble.
חוּלָקֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, לְמֶחדֵי לְמִסְכְּנֵי כְּפוּם מַה דְּיָכִיל לְמֶעְבַּד. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא בְּיוֹמַיָּיא אִלֵּין אָתֵי לְמֶחמֵי לְאִנּוּן מָאנִין תְּבִירִין דִּילֵיהּ, וְעָאל עָלַיְיהוּ וְחָמֵי דְּלָא אִית לְהוֹן לְמֵחֱדֵי, וּבְכֵי עָלַיְיהוּ. סָלִיק לְעֵילָא (ובעי) לְחָרְבָּא עָלְמָא. To give the portion of the Holy One, blessed be He, means to make glad the poor, according to one’s ability. For on these days the Holy One, blessed be He, goes to look at those broken vessels of His: He comes to them, and, seeing that they have nothing with which to rejoice on the festival, He weeps over them and reascends on high with intent to destroy the world.
אֲתָאן בְּנֵי מְתִיבְתָּא קַמֵּיהּ וְאָמְרֵי רִבּוֹן עָלְמָא, רַחוּם וְחַנּוּן אִתְקְרִיאַת יִתְגַּלְגְּלוּן רַחֲמָךְ עַל בְּנָךְ. אָמַר לוֹן וְכִי (בני) עָלְמָא לָא (ידעין דלא) עָבְדִית לֵיהּ אֶלָּא עַל חֶסֶ"ד דִּכְתִיב, (תהילים פ״ט:ג׳) אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה, וְעָלְמָא עַל דָּא קָיְימָא. אָמְרֵי קַמֵּיהּ מַלְאֲכֵי עִלָּאֵי, רִבּוֹן עָלְמָא הָא פְּלַנְיָא דְּאָכִיל וְרָוֵי וְיָכִיל לְמֶעְבַּד טִיבוּ עִם מִסְכְּנִי וְלָא יָהִיב לוֹן מִידִי. אָתֵי הַהוּא מְקַטְרְגָא וּתְבַע רְשׁוּ וּרְדַף אֲבַתְרֵיהּ דְּהַהוּא בַּר נָשׁ. The members of the heavenly Academy then present themselves before Him and plead: “O Lord of the universe, Thou art called gracious and merciful, let Thy compassion be moved upon Thy children.” The Lord makes answer: “Verily I have made the world only on the foundation of mercy, as it is written: ‘I have said, the world is built on mercy’ (Ps. 89, 3), and the world is established on it.” Then the heavenly angels proceed: “O Master of the universe, behold so-and-so, who eats and drinks and is in a position to give charity but neglects to do so.” Then the Accuser comes and, having claimed and obtained permission, sets out in pursuit of that man.
מָאן לָן בְּעָלְמָא גָּדוֹל מֵאַבְרָהָם דְּעֲבַד טִיבוּ לְכָל בִּרְיָין. בְּיוֹמָא דְּעֲבַד מִשְׁתְּיָיא, מַה כְּתִיב, (בראשית כ״א:ח׳) וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל, וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת יִצְחָק. עֲבַד אַבְרָהָם מִשְׁתְּיָיא וּקְרָא לְכָל רַבְרְבֵי דָרָא לְהַהִיא סְעוּדָתָא. וְתָנִינָן בְּכָל סְעוּדָתָא דְחֶדְוָה, הַהוּא מְקַטְרְגָא אָזִיל וְחָמֵי אִי הַהוּא בַּר נָשׁ אַקְדִּים טִיבוּ לְמִסְכְּנֵי, וּמִסְכְּנֵי בְּבֵיתָא, הַהוּא מְקַטְרְגָא אִתְפְּרַשׁ מֵהַהוּא בֵּיתָא וְלָא עָאל תַּמָּן, וְאִי לָאו עָאל תַּמָּן. וְחָמֵי עִרְבּוּבְיָא דְּחֶדְוָה בְּלָא מִסְכְּנִי וּבְלָא טִיבוּ דְאַקְדִּים לְמִסְכְּנֵי, סָלִיק לְעֵילָא וּמְקַטְרְגָא עֲלֵיהּ. Whom have we in the world greater than Abraham, whose benevolence extended to all creatures? Once, we are told, he prepared a feast, as it is written: “And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned” (Gen 21, 8). To that feast Abraham invited all the great men of the age. Now we have been taught that whenever a banquet is given, the Accuser comes to spy out whether the owner has first dispensed charity and invited poor people to his house. If he finds that it is so, he departs without entering the house. But if not, he goes in and surveys the merry-making, and having taken note that no charity had been sent to the poor nor had any been invited to the feast, he ascends above and brings accusations against the owner.
אַבְרָהָם כֵּיוָן דְּזָמִּין לְרַבְרְבֵי דָרָא, נָחַת מְקַטְרְגָא וְקָם עַל פִּתְחָא כְּגַוְונָא דְמִסְכְּנָא וְלָא הֲוָה מָאן דְּאַשְׁגַּח בֵּיהּ. אַבְרָהָם הֲוָה מְשַׁמֵשׁ לְאִנּוּן מַלְכִין וְרַבְרְבִין. שָרָה אוֹנִיקַת בְּנִין לְכֻלְּהוּ, דְּלָא הֲווֹ מְהֵמְנִין כַּד אִיהִי אוֹלִידַת אֶלָּא אָמְרוּ אֲסוּפִי הוּא וּמִן שׁוּקָא אַיְתִיאוּ לֵיהּ. בְּגִין כָּךְ אַתְיָין בְּנַיְיהוּ בַּהֲדַיְיהוּ וְנַטְלַת לוֹן שָׂרָה וְאוֹנִיקַת לוֹן קָמַיְיהוּ. הֲדָא הוּא דִכְתִיב, (בראשית כ״א:ז׳) מִי מִלֵּל לְאַבְרָהָם הֵנִיקָה בָנִים שָׂרָה, בָּנִים וַדַּאי. וְהַהוּא מְקַטְרְגָא עַל פִּתְחָא. אָמְרָה (שרה) צְחוֹק עָשָׂה לִי אֱלהִים. מִיָּד סָלִיק הַהוּא מְקַטְרְגָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר לֵיהּ רִבּוֹן עָלְמָא אַתְּ אֲמַרְתְּ אַבְרָהָם אוֹהֲבִי, (הא אברהם) עֲבַד סְעוּדְתָּא וְלָא יָהַב לָךְ מִידִי, וְלָאו לְמִסְכְּנִי, וְלָא קָרִיב קָדָמָךְ אֲפִילּוּ יוֹנָה חַד. וְתוּ אָמְרַת שָׂרָה דְּחַיְיכַת בָּהּ. Thus, when Abraham invited to his feast the great men of the age, the Accuser came and appeared at the door in the guise of a poor man, but no one took notice of him. Abraham was attending on the kings and magnates; Sarah was giving suck to all their babes; for people did not believe that she had born a child, and said that it was only a foundling from the street, and so all the guests brought their infants with them, and Sarah suckled them in the presence of all, as it is written, “Who would have said unto Abraham that Sarah should give children suck?” (Ibid. 7) (note the plural “children”). The Accusing Angel was still standing at the door when Sarah said: “God hath made laughter for me” (Ibid. 6). The Accusing Angel then presented himself before the Holy One, blessed be He, and said to Him: “O Master of the world, Thou hast said ‘Abraham is my friend’; behold, he has made a feast and has not given anything to Thee nor to the poor, nor hath he offered up to Thee so much as one pigeon; and further, Sarah said that Thou hast made mock of her.”
אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מָאן בְּעָלְמָא כְּאַבְרָהָם. וְלֹא זָז מִתַּמָּן, עַד דְּבִלְבֵּל כָּל הַהִיא חֶדְוָה, וּפַקִּיד קוּדְשָׁא בְּרִיךְ הוּא לְמִקְרַב לְיִצְחָק קָרְבְּנָא, וְאִתְגְּזַר עַל שָׂרָה דְּתָמוּת עַל צַעֲרָא דִּבְרָהּ. כָּל הַהוּא צַעֲרָא גָּרִים, דְּלָא יָהִיב מִידִי לְמִסְכְּנֵי. The Lord made answer: “Who in this world can be compared to Abraham?” Nevertheless the Accusing Angel did not stir from thence until he had spoilt all the festivity; and the Lord after that commanded Abraham to offer up Isaac as an offering, and it was decreed that Sarah should die from anguish on account of her son’s danger-all this because Abraham did not give anything to the poor.’
Chapter 20
Chapter 20 somebodyIntroduction 20 (Chapter 20) (Introduction) (Zohar)
Introduction 20 (Chapter 20) (Introduction) (Zohar) somebodyרִבִּי פִּינְחָס הֲוָה שְׁכִיחַ קַמֵּי דְּרִבִּי רְחוּמָאִי בְּכֵיף יַמָּא דְּגִנוֹסָר. וּבַר נַשׁ רַב וּקְשִׁישָׁא דְיוֹמִין הֲוָה וְעֵינוֹי אִסְתַּלָּקוּ מִלְּמֶחמֵי. אָמַר לְרִבִּי פִּינְחָס וַדַּאי שְׁמַעְנָא דְּיוֹחָאִי חַבְרָנָא אִית לֵיהּ מַרְגָּלִית אֶבֶן טָבָא, וְאִסְתַּכְּלִית בִּנְהוֹרָא דְּהַהִיא מַרְגָּלִית נָפְקָא כִּנְהִירוּ דְּשִׁמְשָׁא מִנַּרְתְּקָהּ וְנָהֲרָא כָּל עָלְמָא. R. Phineas was a frequent visitor at the house of R. Rehumai, who lived on the shore of the lake of Gennesareth. He was a man of note, well advanced in years, and had lost his sight. Said he one day to R. Phineas: ‘Verily I have heard that our colleague Yohai possesses a precious jewel.1His son, R. Simeon. I did look at that jewel, and it flashed like the radiance of the sun when he emerges from his sheath, and flooded the world with a light which radiated from heaven to earth and spread to the whole world, until the Ancient of Days was duly enthroned.
וְהַהוּא נְהוֹרָא קָאִים מִשְׁמַיָּא לְאַרְעָא וְנָהִיר כָּל עָלְמָא עַד דְּיָתִיב עַתִּיק יוֹמִין וְיָתִיב עַל כֻּרְסְיָיא כְּדְקָא יְאוּת. וְהַהוּא נְהוֹרָא כָּלִיל כֹּלָּא בְּבֵיתָךְ. וּמִנְּהוֹרָא דְּאִתְכְּלִיל בְּבֵיתָךְ. נָפַק נְהִירוּ דַּקִּיק וּזְעֵיר וְנָפִיק לְבַר וְנָהִיר כָּל עָלְמָא, זַכָּאָה חוּלָקָךְ. פּוֹק בְּרִי, פּוֹק, זִיל אַבַּתְרֵיהּ דְּהַהִיא מַרְגָּלִית דְּנָהִיר עָלְמָא, דְּהָא שַׁעֲתָא קָיְימָא לָךְ. That light is wholly contained in thy household, and from that light there emanates a tiny and tenuous ray which is shed abroad and illumines the whole world. Happy is thy portion! Go forth, my son, go forth and try to find that gem which illumines the world, for the hour is propitious.’
נָפַק מִקַּמֵּיהּ וְקָאִים לְמֵיעַל בְּהַהִיא אַרְבָּא וּתְרֵין גּוּבְרִין בַּהֲדֵיהּ. חָמָא תְּרֵין צִפֳּרִין דְּהֲווּ אַתְיָין וְטָסִין עַל יַמָּא, רָמָּא לוֹן קָלָא וְאָמַר צִפֳּרִין צִפֳּרִין דְּאַתּוּן טָאסִין עַל יַמָּא, חֲמֵיתוּן דּוּךְ דְּבַר יוֹחָאִי תַּמָּן, אִשְׁתָּהֵי פּוּרְתָא אָמַר, צִפֳּרִין צִפֳּרִין זִילוּ וְאֲתִיבוּ לִי. פָּרְחוּ וְאֲזִילוּ, עָאלוּ בְּיַמָּא וְאָזְלֵי לְהוֹן. R. Phineas took his leave and embarked in a boat in the company of two other men. He noticed two birds which were flying to and fro over the sea, and cried to them: ‘Birds, birds, ye that fly about over the sea, have ye seen anywhere the resting-place of the son of Yohai?’ He paused a while and then said: ‘Birds, birds, go your way and bring me answer.’ They flew away and disappeared in the distance, but before R. Phineas left the boat they returned, and one of them was holding in its mouth a written note stating that the son of Yohai had left the cave together with his son Eleazar. R. Phineas then went to visit him, and found him sadly changed, with his body full of sores. He wept and said: ‘Woe unto me that I see thee thus!’ He replied: ‘Happy is my portion that thou seest me thus, for otherwise I would not be what I am.’
עַד דְּנָפַק, הָא אִנּוּן צִפֳּרִין אַתְיָין וּבְפוּמָא דְּחָדָא מִנַיְיהוּ פִּתְקָא חָדָא וּכְתִיב בְּגַוָּוהּ דְּהָא בַּר יוֹחָאִי נָפַק מִן מְעַרְתָּא (הוא) וְרִבִּי אֶלְעָזָר בְּרֵיהּ. אֲזַל לְגַבֵּיהּ וְאַשְׁכַּח לֵיהּ מְשַׁנְיָא וְגוּפֵיהּ מַלְיָא חֲלוּדִין. בָּכָה בַּהֲדֵיהּ וְאָמַר וַוי דַּחֲמִיתִיךְ בְּכָךְ. אָמַר זַכָּאָה חוּלָקִי דַּחֲמֵית לִי בְּכָךְ דְּאִלְמָלֵא לָא חֲמִיתָא לִי בְּכָךְ לָא הֲוֵינָא בְּכָךְ פָּתַח רִבִּי שִׁמְעוֹן בְּפִקּוּדֵי אוֹרַיְיתָא. וְאָמַר פִּקּוּדֵי אוֹרַיְיתָא דְּיָהַב קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל כֻּלְהוּ בְּאוֹרַיְיתָא בְּאֹרַח כְּלַל כְּתִיבֵי: R. Simeon then opened his discourse on the precepts of the Torah. He said: ‘The precepts of the Torah which the Holy One has given to Israel are all laid down in the first chapter of Genesis in summary.
Chapter 22
Chapter 22 somebodyIntroduction 22 (Chapter 22) (Introduction) (Zohar)
Introduction 22 (Chapter 22) (Introduction) (Zohar) somebodyפִּקּוּדָא תִּנְיָינָא דָּא אִיהִי פִּקּוּדָא. דְּפִקּוּדָא דְּיִרְאָה אִתְאַחֲדַת בָּהּ וְלָא נַפְקָא מִינָהּ לְעָלְמִין. וְאִיהִי אַהֲבָ"ה. לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ רְחִימוּ שְׁלִים. וּמָאן אִיהוּ רְחִימוּ שְׁלִים. דָּא אַהֲבָה רַבָּה דִּכְתִיב, (בראשית י״ז:א׳) הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים שְׁלִים בִּרְחִימוּתָא. וְדָא הוּא דִכְתִיב וַיֹּאמֶר אֱלהִים יְהִי אוֹר דָּא רְחִימוּ שְׁלֵימוּתָא דְּאִקְרֵי (פקודי רנ"ד ב) אַהֲבָה רַבָּה. וְהָכָא אִיהוּ פִּקּוּדָא לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ כְּדְקָא יְאוּת. The second precept is the one which is indissolubly bound up with the precept of fear, namely, love; that a man should love his Master with a perfect love, that which is called “great love”. This is implied in the command: “walk before me, and be thou wholehearted” (Gen. 17, 1), to wit, in love. This is implied also in the verse: And God said, Let there be light, which alludes to the perfect love, called great love. Herein, then, is the precept for man to love his Master truly.’
אָמַר רִבִּי אֶלְעָזָר, אַבָּא, רְחִימְתָּא בִּשְׁלִימוּ אֲנָא שְׁמַעְנָא בֵּיהּ. אָמַר לֵיהּ אֵימָא בְּרִי קַמֵּי דְּרִבִּי פִּינְחָס דְּהָא אִיהוּ בְּהַאי דַרְגָא קָאִים. אָמַר רִבִּי אֶלְעָזָר אַהֲבָה רַבָּה הַיְינוּ אַהֲבָה שְׁלֵימְתָּא בִּשְׁלִימוּ דִּתְרֵין סִטְרִין, וְאִי לָא אִתְכְּלִיל בִּתְרֵין סִטְרִין לָאו אִיהוּ אַהֲבָה כְּדְקָא יָאוֹת בִּשְׁלִימוּ. Said R. Eleazar, ‘Father, I have heard a definition of perfect love.’ His father said to him ‘Expound it, my son, whilst R. Phineas is present, for he truly practises it.’ R. Eleazar then explained thus: ‘“Great love” is the love which is complete through the union of two phases, without which it is not genuine love;
וְעַל דָּא תָּנִינָן בִּתְרֵין סִטְרִין אִתְפְּרַשׁ אַהֲבָה רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא. אִית מָאן דְּרָחִים לֵיהּ מִגּוֹ דְּאִית לֵיהּ עוּתָרָא, אוֹרְכָּא דְּיוֹמִין, בְּנִין סַחֲרָנֵיהּ, שַׁלִּיט עַל שַׂנְאוֹי, אָרְחוֹי מִתְתַּקְּנָן לֵיהּ, וּמִגוֹ כָּךְ רָחִים לֵיהּ. וְאִי לְהַאי יְהֵא בְּהִפּוּכָא וִיהַדַּר עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא גִּלְגּוּלָא דְּדִינָא קַשְׁיָא, יְהֵא שַׂנְיָא לֵיהּ וְלָא יִרְחֵם לֵיהּ כְּלָל. וּבְגִין כָּךְ רְחִימוּ דָא לָאו אִיהוּ אַהֲבָה דְּאִית לֵיהּ עִקָּרָא. and this is signified by the dictum that the love of the Holy One, blessed be He, has two aspects. There is, for instance, the man who loves Him because he has riches, length of life, children, power over his enemies, success in all his undertakings-all these form the motive of his love. Should the Holy One, blessed be He, turn the wheel of fortune against him and bring suffering upon him, he will change and his love will be no more. This kind of love has no root.
רְחִימוּ דְּאִקְרֵי שְׁלִים הַהוּא דְּהֲוֵי בִּתְרֵין סִטְרִין בֵּין בְּדִינָא בֵּין בְּטִיבוּ. וְתִקּוּנָא דְּאָרְחוֹי דְּרָחִים לֵיהּ לְמָארֵיהּ כְּמָה דִּתְנֵינָן אֲפִלּוּ הוּא נָטִיל נִשְׁמָתָךְ מִינָךְ. דָּא אִיהוּ רְחִימוּ שְׁלִים דְּהֲוֵי בִּתְרִין סִטְרִין (יז ע"ב). וְעַל דָּא אוֹר דְּמַעֲשֵׂה בְרֵאשִׁית נָפַק וּלְבָתַר אִגְנִיז. כַּד אִגְנִיז נָפַק דִּינָא קַשְׁיָא וְאִתְכְּלִילוּ תְּרֵין סִטְרִין כְּחֲדָא לְמֶהֱוֵי שְׁלִימוּ דָּא אַהֲבָה כְּדְקָא יְאוּת. Perfect love is the kind which remains steadfast in both phases, whether of affliction or prosperity. The right way of loving one’s Master is expressed in the traditional teaching which says: “even if he deprive thee of thy life”. This is, then, perfect love, embracing two phases. It was for this reason that the light of creation which first emerged was afterwards withdrawn. When it was withdrawn suffering emerged, in order that there might be this perfect love.’
נָטְלֵיהּ רִבִּי שִׁמְעוֹן וּנְשָׁקֵיהּ. אֲתָא רִבִּי פִּינְחָס וּנְשָׁקֵיהּ וּבֵרָכֵיהּ וְאָמַר בְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרַנִי הָכָא. דָּא הוּא (לעיל דף י"א ע"א) נְהִירוּ דַּקִּיק דְּאָמְרוּ לִי דְּאִתְכְּלִיל בְּבֵיתָאִי וּלְבָתַר נָהִיר כָּל עָלְמָא. אָמַר רִבִּי אֶלְעָזָר וַדַּאי לָא אִיצְטְרִיךְ לְאִתְנְשֵׁי יִרְאָ"ה בְּכָל פִּקּוּדִין, כָּל שְׁכֵּן בְּפִקּוּדָא דָא אִצְטְרִיךְ יִרְאָה לְאִתְדַּבְּקָא בְּהַאי. הֵיךְ אִתְדַּבְּקָא. אַהֲבָה אִיהִי בְּסִטְרָא חַד טַב כְּמָה דְּאִתְּמָר דְּיָהַב עוּתְרָא וְטַב אוֹרְכָּא דְחַיֵּי בְּנֵי מְזוֹנֵי, כְּדֵין אִיצְטְרִיךְ לְאַתְעָרָא יִרְאָה וּלְמִדְחַל דְּלָא יִגְרוֹם חוֹבָא. וְעַל דָּא כְּתִיב, (משלי כ״ח:י״ד) אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, בְּגִין דְּהָא כָּלִיל יִרְאָ"ה בְּאַהֲבָ"ה. R. Simeon embraced his son and kissed him; R. Phineas also came and kissed him and blessed him, saying: ‘Of a surety, the Holy One, blessed be He, sent me hither, and this is the meaning of the “tiny light” which I was told was somewhere in my household and would illumine the whole world.’ Said R. Eleazar: ‘Assuredly, fear must not be forgotten in any of the precepts, least of all in this precept of love, which requires the association of fear. How is this to be achieved? In this way. Love, as has been said, may in one phase be inspired by favours, such as riches, length of life, children, plenty, and affluence. In such cases a man should be ever haunted by the fear lest sin may cause a reversal. Of such a one it is written: “Happy is the man that feareth always” (Prov. 28, 14), since he combines fear and love.
וְהָכִי אִצְטְרִיךְ בְּסִטְרָא אָחֳרָא דְּדִינָא קַשְׁיָא לְאַתְעָרָא בֵּיהּ יִרְאָה. כַּד חָמֵי דְּדִינָא קַשְׁיָא שַׁרְיָא עֲלוֹי, כְּדֵין יִתְעַר יִרְאָה וְיִדְחַל לְמָארֵיהּ כְּדְקָא יְאוּת וְלָא יַקְשֶׁה לִבֵּיהּ. וְעַל דָּא כְּתִיב, (משלי כ״ח:י״ד) וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה. בְּהַהוּא סִטְרָא אָחֳרָא דְּאִקְרֵי רָעָה. אִשְׁתְּכַח יִרְאָה דְּאִתְאַחֲדַת בִּתְרֵין סִטְרִין וְאִתְכְּלִילַת מִנַּיְיהוּ. וְדָא אִיהוּ אַהֲבָה שְׁלֵימָתָא כְּדְקָא יְאוּת. The “adverse influence” (sitra ahra) which brings suffering and chastisement is therefore necessary in the world, since it rouses in man fear: for through chastisement a man becomes filled with the true fear of God, and does not harden his heart; for if he does, then “he that hardeneth his heart shall fall into evil” (Ibid.), to wit, into the hands of that “adverse influence” which is called “evil”. Thus we have a love which is complete in both phases, and from this results a true and perfect love.
Chapter 24
Chapter 24 somebodyIntroduction 24 (Chapter 24) (Introduction) (Zohar)
Introduction 24 (Chapter 24) (Introduction) (Zohar) somebodyפִּקּוּדָא רְבִיעָאָה לְמִנְדַע דְה' הוּא הָאֱלהִים, כְּמָא דְאַתְּ אָמֵר, (דברים ד׳:ל״ט) וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי יְיָ הוּא הָאֱלֹהִים. וּלְאִתְכְּלָלָא שְׁמָא דֶּאֱלֹהִים בִּשְׁמָא דְּיְיָ. לְמִנְדַע דְּאִנּוּן חַד וְלֵית בְּהוּ פִּרוּדָא. The fourth precept is to acknowledge that the Lord is God, as we read: “Know this day, and lay it to thy heart that the Lord, he is God” (Deut. 4, 39); namely, to combine the name Elohim (God) with the name Tetragrammaton (Lord) in the consciousness that they form an indivisible unity.
וְהַיְנוּ רָזָא דִכְתִיב יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ. לְמֶהוֵי תְּרֵין שְׁמָהָן חַד בְּלָא פִּרוּדָא כְּלָל. לְאִתְכְּלָלָא מְאֹרֹת חָסֵר בִּשְׁמָא דְּשָׁמַיִם (נ"א דרשים) דְּאִנּוּן חַד וְלֵית בְּהוּ פִּרוּדָא. נְהוֹרָא אוּכְמָא בִּנְהוֹרָא חִיוְורָא לֵית בְּהוּ פִּרוּדָא וְכֹלָא חַד. וְדָא הוּא עֲנָנָא חִיוְורָא דִימָמָא וְעֲנָנָא דְאֶשְׁתָּא בְּלֵילְיָא. (כמה דאמרו חברייא) מִדַּת יוֹם וּמִדַת לַיְלָה. וּלְאִתְתַּקַּן דָּא בְּדָא לְאַנְהָרָא כְּמָה דְאִתְּמָר לְהָאִיר עַל הָאָרֶץ. And this is the inner meaning of the text: Let there be lights in the firmament of heaven. The omission of the vau from the word emoroth (lights) points to complete unity, to the black light and the white light being only two manifestations of one indivisible light. The same is symbolised by the “white cloud by day” and the “cloud of fire by night” (Exod. 13, 21); the two phases of day and night are complementary to each other, both forming one whole, in order-as we read- “to give light upon earth”.
וְדָא חוֹבָה דְהַהוּא נָחָשׁ קַדְמָאָה חִבַּר לְתַתָּא וְאִתְפְּרַשׁ לְעֵילָא. וּבְגִין כָּךְ גָּרַם מַה דְּגָרַם לְעָלְמָא. בְּגִין דְּאִצְטְרִיךְ לְאַפְרָשָׁא לְתַתָּא וּלְחַבְּרָא לְעֵילָא. וּנְהוֹרָא אוּכְמָא אִצְטְרִיךְ לְאִתְאַחֲדָא לְעֵילָא בְּחִבּוּרָא חֲדָא. וּלְאִתְאַחֲדָא לְבָתַר בְּאֻכְלוּסָהָא בְּיִחוּדָהָא וּלְאַפְרָשָׁא לָהּ מִסִּטְרָא בִּישָׁא. Herein consisted the sin of the primeval serpent who united below but divided above, and so caused the mischief we still lament. The right way, on the contrary, is to recognise diversity below but unity above, so that the black light becomes wholly merged above and afterwards unified in respect of its diverse elements, and so is kept away from the evil power.
וְעִם כָּל דָּא אִצְטְרִיךְ לְמִנְדַע דֶּאֱלהִים יְיָ כֹּלָא חַד בְּלָא פִּירוּדָא. ה' הוּא הָאֱלהִים. וְכַד יִנְדַע בַּר נָשׁ דְּכֹלָּא חַד וְלָא יַשְׁוֵי פִּירוּדָא, אֲפִילּוּ הַהִיא סִטְרָא אָחֳרָא יִסְתְּלַק מֵעַל עָלְמָא וְלָא אִתְמְשַׁךְ לְתַתָּא. It is therefore necessary for man to acknowledge that “God” and “the Lord” are one and the same without any cleavage whatever: “The Lord he is God” (I Kings 18, 39); and when mankind will universally acknowledge this absolute unity, the evil power (sitra ahra) itself will be removed from the world, and exercise no more influence on earth.
וְהַיְינוּ רָזָא דִכְתִיב וְהָיוּ לִמְאוֹרוֹת. הָא קְלִיפָּה בָּתַר מוֹחָא סַלְקָא. מוֹחָא אוֹר. סִטְרָא אָחֳרָא מָוֶת. אוֹר בְּחִבּוּר דְּאַתְוָון. מָוֶת בְּפִּירוּדָא. וְכַד הַאי אוֹר אִסְתַּלַּק מִתַּמָּן, מִתְחַבָּרָא בְאַתְוָון מָוֶת דְּפִּירוּדָא. This is hinted in the word meoroth, which is made up of or (light), surrounded by moth (death), just as the brain, symbolic of light, is enveloped in a membrane symbolic of the baneful power (sitra ahra) which is death. Should the light (or) be removed, the letters on either side would coalesce and form death (moth)….
מֵאִלֵּין אַתְוָון שָׁרִיאַת חַוָה וְגָרְמַת בִּישָׁא עַל עָלְמָא. כְּמָה דִכְתִיב, (בראשית ג׳:ו׳) וַתֵּרֶא הָאִשָּׁה כִּי טוֹב אֲהַדְּרַת אַתְוָון לְמַפְרֵעַ אִשְׁתָּאַר מ"ו וְאִנּוּן אֲזְלוּ וּנְטָלוּ אוֹת תי"ו בַּהֲדַיְיהוּ וְגָרְמַת מוֹתָא עַל עָלְמָא כְּמָה דִכְתִיב וַתֵּרֶא. Eve meddled with these letters and brought evil to the world. As it is written, "And when the woman saw that...was good" (Heb. וַתֵּרֶא) (Genesis 3:6), she turned the letters of Me'orot backwards, that is she removed the letters of וַתֵּרֶא from there, leaving only the letters Mem and Vav. And they went along and took the letter Tav with them, (death). This is how she brought death upon the world, as the scriptures inform us. "וַתֵּרֶא..." (Genesis 3:6).
אָמַר רִבִּי אֶלְעָזָר, אַבָּא, הָא אוֹלִיפְנָא מ"ם אִשְׁתָּאָרַת יְחִידָאָה, וָא"ו דְּאִיהוּ חַיִּין תָּדִיר אִתְהַפָּכַת וְאֲזָלַת (פנחס רל"ו ע"א) וּנְטָלַת תי"ו דִּכְתִיב וַתִּקַּח וַתִּתֵּן וְאִשְׁתְּלִים תֵּיבָה דָא וְאִתְחַבְּרוּ אַתְוָון. אָמַר לֵיהּ בְּרִיךְ אַנְתְּ בְּרִי וְהָא אוֹקִימְנָא מִלָּה דָא. Rabbi Elazar said: Father, I have learned that after Eve had removed the letters of וַתֵּרֶא from the word Me'orot, not the letters Mem and Vav remained, but only Mem remained above, Vav, which is always life, turned into Mavet. When it left and took the letter Tav, as it is written, "she took (Heb. וַתִּקַּח)...and gave (Heb. וַתִּתֵּן)" (Ibid.), so the word Mavet was completed, as its letters joined one another. He said to him: Blessed are you my son, as we have now clarified this subject.
Chapter 26
Chapter 26 somebodyIntroduction 26 (Chapter 26) (Introduction) (Zohar)
Introduction 26 (Chapter 26) (Introduction) (Zohar) somebodyפִּקּוּדָא שְׁתִיתָאָה לְאִתְעַסְּקָא בִּפְרִיָּה וּרְבִיָּה. דְּכָל מָאן דְּאִתְעַסַּק בִּפְרִיָּה וּרְבִיָּה, גָּרִים (וישב קפ"ו ע"ב) לְהַהוּא נָהָר לְמֶהוֵי נְבִיעַ תָּדִיר וְלָא יִפָּסְקוּן מֵימוֹי. וְיַמָּא אִתְמַלְיָיא בְּכָל סִטְרִין. (קנ"ב א) וְנִשְׁמָתִין חַדְתִּין מִתְחַדְּשָׁן וְנָפְקִין מֵהַהוּא אִילָנָא. וְחֵילִין סַגִּיאִין אִתְרַבִּיאוּ לְעֵילָא בַּהֲדֵי אִנּוּן נִשְׁמָתִין. הֲדָא הוּא דִכְתִיב, (בראשית א׳:כ׳) יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה, דָּא בְּרִית קַיָּימָא קַדִּישָׁא נְהָר דְּנָגִיד וְנָפִיק, וּמַיָא דִילֵיהּ אִתְרַבִּיאוּ וְרַחֲשִׁין רִחֲשָׁא וְרִבּוּיָא דְּנִשְׁמָתֵיה לְהַהִיא חַיָּה. The sixth precept is to be fruitful and multiply. For he who performs this precept causes the stream (of existence) to be perennially flowing so that its waters never fail, and the sea is full on every side, and new souls are created and emerge from the “tree” (of life) and the celestial hosts are increased in company with those souls. This is implied in the words: Let the waters swarm with the movement of living souls. This is an allusion to the holy and imperishable covenant, to the perennially rushing stream, the waters of which continually swell and produce new swarms of souls for that “living” (hayah).
וּבְאִנּוּן נִשְׁמְתִין דְּעָאלִין בְּהַהִיא חַיָּה נַפְקֵי כַּמָּה עוֹפֵי דְּפָרְחָן וְטָאסָן כָּל עָלְמָא. וְכַד נִשְׁמְתָא נָפְקָא לְהַאי עָלְמָא הַהוּא עוֹפָא דְּפָרַח וְנָפַק בַּהֲדֵי הַאי נִשְׁמְתָא מֵהַהוּא אִילָנָא נָפַק עִמֵיהּ. כַּמָּה נָפְקָן בְּכָל נִשְׁמְתָא וְנִשְׁמְתָא. (קס"א ב', כ"א, מ"א ב) תְּרֵין, חַד מִימִינָא וְחַד מִשְּׂמָאלָא. אִי זָכֵי אִנּוּן נָטְרִין לֵיהּ דִּכְתִיב, (תהילים צ״א:י״א) כִּי מַלְאָכָיו יְצַוֶּה לָךְ. וְאִי לָא אִנּוּן מְקַטְרְגֵי עֲלֵיהּ. אָמַר רִבִּי פִּינְחָס תְּלָתָא אִנּוּן דְּקַיְימֵי אַפּוֹטְרוֹפְּסִין עֲלֵיה דְּבַּר נָשׁ כַּד זָכֵי. דִּכְתִיב, (איוב ל״ג:כ״ג) אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ. אִם יֵשׁ עָלָיו מַלְאָךְ הָא חַד. מֵלִיץ תְּרֵי. אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ הָא תְּלַת. Along with the souls as they arise there appear many winged beings who fly about all over the world, and whenever a soul descends into this world the winged being that issued together with it from that tree accompanies it. Two accompany each soul, one on its right hand, and one on its left. If the man is worthy they constitute themselves his guardians, as it is written: “For he will give his angels charge over thee” (Ps. 91, 11), but if not, they act as his accusers.’ Said R. Phineas: ‘Three is the number of angels who keep guard over a man who is worthy, as it is written: “If there be for him an angel, an intercessor, one among a thousand, to vouch for man’s uprightness” (Job. 33, 23). “If there be for him an angel” signifies one; “an intercessor” signifies another one; “one among a thousand to vouch for man’s uprightness” is a third one.’
אָמַר רִבִּי שִׁמְעוֹן, חָמֵשׁ, דִּכְתִיב יַתִּיר, וַיְחֻנֶּנוּ וַיֹּאמֶר. וַיְחֻנֶּנּוּ חַד. וַיֹּאמֶר תְּרֵין. אָמַר לֵיהּ לָאו הָכִי, אֶלָּא וַיְחֻנֶּנּוּ דָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, דְּהָא לֵית רְשׁוּ לְאָחֳרָא אֶלָּא לֵיהּ. אָמַר לֵיהּ שַׁפִּיר קָא אֲמַרְתְּ. R. Simeon said: ‘Five angels, since it is written further: “And He is gracious unto him, and saith”. “And he is gracious unto him” implies one, “and saith” implies another one.’ R. Phineas replied: ‘It is not so, as the expression “And he is gracious unto him” refers only to the Holy One, blessed be He, no one else having the power to dispense grace.’ Said R. Simeon: ‘You are right.
וּמָאן דְּאִתְמְנַע מִפְּרִיָּה וּרְבִיָּה כִּבְיָכוֹל אַזְעִיר דִּיוּקְנָא דְּכָלִיל כָּל דִּיוּקְנִין. וְגָרִים לְהַהוּא נָהָר דְּלָא נַגְדִין מֵימוֹי וּפָגִים קְיָימָא קַדִּישָׁא בְּכָל סִטְרִין. וְעֲלֵיהּ כְּתִיב, (ישעיהו ס״ו:כ״ד) וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי. בִּי וַדַּאי דָּא לְגוּפָא. וְנִשְׁמְתֵיהּ לָא עָיִיל לְפַרְגּוֹדָא (דמלכא) כְּלָל וְאִטְרִיד מֵהַהוּא עָלְמָא, ‘Now’ (he continued) ‘he who refrains from propagating his kind derogates, if one might say so, from the general form in which all individual forms are comprehended, and causes that river to cease its flow and impairs the holy covenant on all sides. Of such a one it is written, “And they shall go forth and look upon the carcasses of the men that have rebelled against me” (Is. 66, 24)-‘ against me” assuredly. This is the punishment for the body, and as for his soul, she will not enter at all “within the curtain”, and will be banished from the next world.
Chapter 28
Chapter 28 somebodyIntroduction 28:232 (Chapter 28) (Introduction) (Zohar)
Introduction 28:232 (Chapter 28) (Introduction) (Zohar) somebodyפִּקּוּדָא תְּמִינָאָה לְמִרְחַם גִּיּוֹרָא (על) דְּעָאל לְמִגְזַר גַּרְמֵיהּ (יתרו ע' ע"א) וּלְאָעֳלָא תְּחוֹת גַּדְפוֹי דִשְׁכִינְתָּא. וְאִיהִי אָעִילָא לוֹן תְּחוֹת גַּדְפָהָא לְאִנּוּן דְּמִתְפָּרְשָׁן מִסִּטְרָא אָחֳרָא מְסָאֳבָא וּמִתְקָרְבִין לְגַבָּהּ. דִּכְתִיב תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. The eighth precept is to love the proselyte who comes to be circumcised and to be brought under the wings of the “Divine Presence” (Shekinah), which takes under its wings those who separate themselves from the impure “unholy region” and come near unto her, as it is written: Let the earth bring forth a living soul according to its kind.
וְאִי תֵימָא דְּהַאי נֶפֶשׁ חַיָּה דִכְלִילָא בְּיִשְׂרָאֵל לְכֹלָּא הִיא אִזְדַּמְּנַת. הֲדַר וְאָמַר לְמִינָהּ. כַּמָּה אַכְּסַדְּרִין וְאִדְרִין דָּא לְגוֹ מִן דָּא אִית לָהּ לְהַאי אֶרֶץ דְּאִיהִי חַיָּה תְּחוֹת גַּדְפָהָא. Think not that the same “living soul” which is found in Israel is assigned to all mankind. The expression “after its kind” denotes that there are many compartments and enclosures one within the other in that region which is called “living”, beneath its wings.
גַּדְפָא יְמִינָא אִית לָהּ תְּרֵין אַכְּסַדְּרִין. וּמֵהַאי גַּדְּפָא אִתְפָּרְשָׁן לִתְרִין אוּמִין (משפטים צ"ה ע"א) אָחֳרָנִין דְּאִנּוּן קְרֵיבִין בְּיִחוּדָא (נ"א ביחוסא) לְיִשְׂרָאֵל לְאָעֳלָא לוֹן לְגוֹ אַכְּסַדְּרִין אִלֵּין. וּתְחוֹת גַּדְפָא שְׂמָאלָא אִית תְּרֵין אַכְּסַדְּרִין אָחֳרָנִין וּמִתְפָּרְשָׁן לִתְרֵין אוּמִין אָחֳרָנִין דְּאִנּוּן עַמּוֹן וּמוֹאָב. וְכֻלְהוֹן אִקְּרוּן נֶפֶשׁ חַיָּה. The right wing has two compartments, which branch out from it for two other nations who approach Israel in monotheistic belief,1Al. “are most closely related to Israel.”. and therefore have entrance into these compartments. Underneath the left wing there are two other compartments which are divided between two other nations, namely Ammon and Moab. All these are included in the term “soul of the living”.
וְכַמָּה אִדְרִין סְתִימִין אָחֳרָנִין וְהֵיכָלִין אָחֳרָנִין בְּכָל גַּדְפָא וְגַדְפָא. וּמִנַּיְיהוּ נָפְקוּ רוּחִין לְאַפְרָשָׁא (שלח לך קס"ח ע"א) לְכָל אִנּוּן גִּיּוֹרִין דְּמִתְגַּיְּירִין. וְאִקְרוּן נֶפֶשׁ חַיָּה, אֲבָל לְמִינָהּ. וְכֻלְּהוּ עָאלִין תְּחוֹת גַּדְפוֹי דִּשְׁכִינְתָּא וְלָא יַתִּיר. There are besides under each wing other concealed enclosures and divisions from whence there emanate souls which are assigned to all the proselytes who enter the fold-these are indeed termed “living soul”, but “according to its kind”: they all enter under the wings of the Shekinah, and no farther.
אֲבָל נִשְׁמְתָא דְיִשְׂרָאֵל נָפְקָא מִגּוֹ גּוּפָא דְּהַהוּא אִילָנָא, וּמִתַּמָּן פָּרְחִין נִשְׁמְתִין לְגוֹ הַאי אֶרֶץ גּוֹ מְעָהָא לְגוֹ לְגוֹ. וְרָזָא (מלאכי ג׳:י״ב) כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ. וְעַל דָּא יִשְׂרָאֵל בֵּן יַקִּיר דְּהָמוּ מְעָהָא עֲלֵיהּ וְאִקְרוּן (ישעיהו מ״ו:ג׳) הָעֲמוּסִים מִנִּי בָּטֶן וְלָא מְגַדְּפִין לְבַר. וְתוּ גִּיּוֹרִין לֵית לוֹן חוּלָקָא בְּאִילָנָא עִלָּאָה כָּל שְׁכֵּן בְּגוּפָא דִּילֵיהּ. אֲבָל חוּלָקָא דִלְהוֹן בְּגַדְפִין אִיהוּ וְלָא יַתִּיר. וְגִיּוֹרָא תְּחוֹת גַּדְפֵי שְׁכִינְתָּא וְלָא יַתִּיר (לך לך צ"ו ע"א) גֵּירֵי הַצֶּדֶק אִנּוּן דְּתַמָּן שָׁרָאן וְאִתְאַחֲדָן וְלָא לְגוֹ כְּמָה דְּאִתְּמָר. וּבְגִין כָּךְ תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. וּלְמָאן, בְּהֵמָה וָרֶמֶשׁ וְחַיְתוֹ אֶרֶץ לְמִינָהּ כֻּלְהוּ שָׁאֲבִין נֶפֶשׁ מֵהַהִיא חַיָּה, אֲבָל כָּל חַד לְמִינָהּ כְּדְקָא חָזֵי לָהּ: The soul of Israel, on the other hand, emanates from the very body of that tree and from thence flies off into the very bowels of that earth. This is hinted in the words: “For ye shall be a delightsome land” (Mal. III 12). It is for that reason that Israel is called a “darling son”, for whom the bowels, as it were, of the Shekinah yearn, and that the children of Israel are called “those who are born from the womb”, and not merely from the outer wings. Furthermore, the proselytes have no portion in the celestial tree, much less in the body of it; their portion is only in the wings and no more. The righteous proselytes, therefore, rest underneath the wings of the Shekinah and are united to it there, but penetrate no further, as has already been explained. Therefore we read: Let the earth bring forth a living soul according to its kind, namely, cattle, and creeping thing, and beast of the earth after its kind, that is to say, all derive their soul from that source called “living”, but each according to its kind, from the grade appropriate to itself.
Chapter 30
Chapter 30 somebodyIntroduction 30:241-243 (Chapter 30) (Introduction) (Zohar)
Introduction 30:241-243 (Chapter 30) (Introduction) (Zohar) somebodyפִּקּוּדָא עֲשִׂירָאָה לְאֲנָחָא תְּפִלִּין וּלְאַשְׁלָמָא גַרְמֵיהּ בְּדִיּוּקְנָא עִלָּאָה. דִּכְתִיב, (בראשית א׳:כ״ז) וַיִּבְרָא אֱלהִים אֶת הָאָדָם בְּצַלְמוֹ. פָּתַח וְאָמַר (שיר השירים ז׳:ו׳) רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל הַאי קְרָא אוֹקִימְנָא וְאִתְּמַר. אֲבָל רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, דָּא רֵישָׁא עִלָּאָה תְּפִלִּין דְּרֵישָׁא, שְׁמָא דְמַלְכָּא עִלָאָה קַדִּישָׁא ידוד בְּאָתְוָון רְשִׁימִין, כָּל אָת וְאָת פַּרְשָׁתָא חָדָא, שְׁמָא קַדִּישָׁא גְּלִיפָא בְּסִדּוּרָא דְּאָתְוָון כְּדְקָא יְאוּת. וּתְנַן (דברים כ״ח:י׳) כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ, אִלֵּין תְּפִלִּין דְּרֵישָׁא, דְּאִנּוּן שְׁמָא קַדִּישָׁא בְּסִדּוּרָא דְּאָתְווֹי. The tenth precept is to put on tephillin (phylacteries), and thereby to attain in oneself the perfection of the divine image, according to that which is written: And the Lord created man in His own image.’ R. Simeon discoursed in this connection on the text “Thy head upon thee is like Carmel” (S. S. 7, 6). ‘This verse,’ he said, ‘has already been explained in a way, but its true meaning is as follows: “Thy head upon thee is like Carmel” alludes to the phylactery worn on the head above, containing four sections of the Torah which represent each one of the four letters of the Divine Name (Tetragrammaton) of the most high King. Our teachers have told us that the verse: “that the name of the Lord is called upon thee, and they shall be afraid of thee” (Deut. 28, 10) alludes to the phylactery worn on the head which represents the Divine Name in order of its letters.
פַּרְשְׁתָא קַדְמָאָה (שמות י״ג:ב׳) קַדֶּשׁ לִי כָל בְּכֹר. דָּא י דְּאִיהִי קֹדֶשׁ. בּוּכְרָא דְּכָל קוּדְשִׁין עִלָּאִין. פֶּטֶר כָּל רֶחֶם, בְּהַהוּא שְׁבִיל דַּקִּיק דְּנָחַת מִן יוּ"ד דְּאִיהוּ אַפְתַּח רַחֲמָא (רחמה) לְמֶעְבַּד פֵּירִין וְאִבִּין כְּדְקָא יָאוֹת. וְאִיהוּ קֹדֶשׁ עִלָּאָה. Thus, the first section, “Sanctify unto me all the first-born, etc.” (Exod. 13, 2) represents the Yod, which is the first of all the supernal sanctities; “whatsoever openeth the womb” (Ibid.) is an allusion to the slender stroke underneath the yod which opens the womb to bring forth fitting fruit.
פַּרְשְׁתָא תִּנְיָינָא (שמות יג) וְהָיָה כִי יְבִיאֲךָ. דָּא ה הֵיכָלָא. דְּאִתְפַּתַּח רַחֲמָא (רחמה) דִילָהּ מִגּוֹ יוּ"ד בְּחַמְשִׁין פִּתְחִין אַכְּסַדְּרָאִין וְאִדְּרִין סְתִימִין דְּבֵיהּ. דְּהַהוּא פֶּטֶר דְּעֲבִיד יו"ד בְּהַאי הֵיכָלָא לְמִשְׁמַע בָּהּ קָלָא דִי נָפְקָא מִגּוֹ שׁוֹפָר דָּא. בְּגִין דְּשׁוֹפָר דָּא הוּא סָתִים בְּכָל סִטְרִין, וְאָתָא יוּ"ד וּפְתַח לֵיהּ לְאַפָּקָא מִינֵּיהּ קָלָא. וְכֵיוָן דְּאַפְתַּח לֵיהּ תָּקַע לֵיהּ וְאַפִּיק מִנֵּיהּ קָלָא לְאַפָּקָא עַבְדִין לְחֵירוּ. The second section, “And it shall be when the Lord shall bring thee, etc.” (Ibid. 5) represents the He, significant of the palace the womb of which was opened by the Yod. It is through fifty mysterious gates and forecourts and enclosures that the Yod makes an opening and enters that palace, causing the sound to issue from the great Shofar. For the Shofar was closed on all sides and the Yod came and opened it to cause the emission of its sound; and as soon as he opened it he emitted a blast as a signal for the freeing of the slaves.
וּבִתְקִיעוּ דְשׁוֹפָרָא דָא נָפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם. וְכָךְ זָמִּין זִימְנָא אָחֳרָא לְסוֹף יוֹמַיָא. וְכָל פּוּרְקָנָא מֵהַאי שׁוֹפָר אַתְיָא. וּבְגִין כָּךְ אִית בָּהּ יְצִיאַת מִצְרַיִם בְּפַרְשָׁתָא דָא. דְּהָא מֵהַאי שׁוֹפָר אָתֵי בְּחֵילָא דְּיוּ"ד דְּפָתַח רַחֲמָא דִּילָהּ וְאַפִּיק קָלֵיהּ לְפוּרְקָנָא דְעַבְדִין. וְדָא ה אָת תִּנְיָינָא דִּשְׁמָא קַדִּישָׁא. It was at the blowing of that Shofar that the Israelites went forth from Egypt. And the same will be repeated at the end of days. Indeed, every deliverance is preceded by the blowing of that Shofar. Hence the deliverance from Egypt is included in this section, since it resulted from that Shofar when under the pressure of the Yod it opened its womb and produced its sound as a signal for the deliverance of the slaves. So much as regards the He, the second letter of the Divine Name.
פַּרְשְׁתָא תְּלִיתָאָה רָזָא דְיִחוּדָא (דברים ו) דִּשְׁמַע יִשְׂרָאֵל. דָּא וָא"ו דְּכָלִיל כֹּלָּא, וּבֵיהּ יִחוּדָא דְכֹלָּא. וּבֵיהּ אִתְיַיחֲדָן וְהוּא נָטִיל כֹּלָּא. פַּרְשְׁתָא רְבִיעָאָה (דברים ה) וְהָיָה אִם שָׁמוֹעַ, כְּלִילוּ דִּתְרֵין סִטְרִין דְּאִתְאַחֲדַת בְּהוּ כְּנֶסֶת יִשְׂרָאֵל גְּבוּרָה דִּלְתַתָּא. וְדָא ה בַּתְרָאָה דְּנָטְלָא לוֹן וְאִתְכְּלֵילַת מִנְּהוֹן. The third section contains the mystery of the unity in the proclamation: “Hear, O Israel, etc.” (Deut. 6, 4), and is represented by the Vau, which is the summary of all, expressive of absolute unity, combining and absorbing all. The fourth section “And it shall come to pass if ye shall hearken, etc.” (Ibid. 11, 13-21) presents the two influences to which the Congregation of Israel-the manifestation of God’s power below-is subjected. This, then, is represented by the second He, which takes up the previous letters and contains them.
וּתְפִלִּין אַתְוָון דִּשְׁמָא קַדִּישָׁא אִנּוּן מַמָּשׁ. וְעַל דָּא רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל אִלֵּין תְּפִלִּין (בא מ"ג א', ואתחנן רס"ד א) דְּרֵישָׁא). (שיר השירים ז׳:ו׳) וְדַלַּת רֹאשֵׁךְ הַהִיא תְּפִלָּה שֶׁל יַד דְּאִיהִי מִסְכְּנָא לְגַבֵּי עֵילָא אוּף הָכִי שְׁלִימוּ אִית לָהּ כְּגַוְונָא דִּלְעֵילָא. The phylacteries are thus literally the counterpart of the letters of the Divine Name. Hence “Thy head upon thee is like Carmel” is an allusion to the phylactery worn on the head; and the “hair (dallath, lit. poverty) of the head” signifies the phylactery worn on the hand, which is poor in comparison to that worn on the head above, but which nevertheless has its own perfection like that which it symbolises above.
(שיר השירים ז׳:ו׳) מֶלֶךְ אָסוּר בָּרְהָטִים קָשִׁיר אִיהוּ וְאָחִיד בְּאִנּוּן בָּתֵּי לְאִתְאַחֲדָא בְּהַהוּא שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת. וְעַל דָּא מָאן דְּאִתְתַּקַּן בְּהוּ אִיהוּ הֲוִי בְּצֶלֶם אֱלֹהִים. מָה אֱלהִים אִתְיַחֲדָא בֵּיהּ שְׁמָא קַדִּישָׁא, אַף הוּא אִתְיַחַד בֵּיהּ שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת. זָכָר וּנְקֵבָה בָּרָא אוֹתָם. תְּפִלִּין דְּרֵישָׁא וּתְפִלָּה שֶׁל יַד וְכֹלָא חָד. “The King is held captive in the tresses thereof’, that is, the heavenly King is duly enshrined in these compartments of the Tephillin through the Divine Name therein contained in manner due. Thus he who equips himself with them is a man made in the image of God, for just as the letters of Holy Name are united to express the divine essence, so in a degree they are united by him (through the phylacteries). “Male and female he created them” is a reference to the phylactery of the head and the phylactery of the hand, which together make one whole.
Chapter 34
Chapter 34 somebodyIntroduction 34 (Chapter 34) (Introduction) (Zohar)
Introduction 34 (Chapter 34) (Introduction) (Zohar) somebodyפִּקּוּדָא אַרְבֵּיסַר לְנַטְרָא יוֹמָא דְשַׁבַּתָּא, דְּאִיהוּ יוֹמָא דְנַיְיחָא מִכָּל עוֹבָדֵי בְּרֵאשִׁית. הָכָא כְּלִילָן תְּרֵין פִּקּוּדִין. חַד נְטִירָא דְּיוֹם הַשַּׁבָּת. וְחַד לְקַדְשָׁא הַהוּא יוֹמָא בְּקִדּוּשֵׁיהּ. לְנַטְרָא יוֹמָא דְּשַׁבַּתָּא כְּמָא דְּאַדְכַּרְנָא וְאַתְעַרְנָא עֲלַיְיהּוּ דְּאִיהוּ יוֹמָא דְנַיְיחָא לְעָלְמִין. וְכָל עֲבִידָן בֵּיהּ אִשְׁתַּכְלְלוּ וְאִתְעֲבִידוּ עַד דְּאִתְקַדַּשׁ יוֹמָא. The fourteenth precept is to observe the Sabbath day, which was the day of rest from all the works of Creation. This precept comprises two parts, one to rest on the Sabbath, and one to invest it with holiness. We have to observe that day as a day of rest, as has already been said, for the reason that it was a day of rest from the beginning, the whole work of Creation having been completed before this day was sanctified.
כֵּיוָן דְּאִתְקַדַּשׁ יוֹמָא אִשְׁתָּאַר בְּרִיאָה דְרוּחִין דְּלָא אִתְבְּרֵי לוֹן גּוּפָא. וְכִי לָא הֲוָה יָדַע קוּדְשָׁא בְּרִיךְ הוּא לְאַעְכָּבָא לְקַדְּשָׁא יוֹמָא עַד דְּיִתְבְּרוּן גּוּפִין לְהָנִי רוּחִין. אֶלָא אִילָנָא דְדַעַת טוֹב וְרָע אַתְעַר הַהוּא סִטְרָא אָחֳרָא דְרַע וּבָעָא לְאִתְתַּקְּפָא בְּעָלְמָא וְאִתְפָּרְשׁוּ כַּמָּה רוּחִין בְּכַמָּה זַיְינִין לְאִתְתַּקְּפָא בְּעָלְמָא בְּגוּפִין. After the day was sanctified there was left a residue of spirits for which no bodies had been created. Why, it may be asked, could not God have waited to sanctify the day until He had created bodies for those spirits? The reason is that from the tree of the knowledge of good and evil there went forth the “evil power” to seize control of the world, and so a number of diverse spirits set out to acquire for themselves bodies by force.
כֵּיוָן דְּחֲמָא קוּדְשָׁא בְּרִיךְ הוּא כָּךְ, אַתְעַר מִגּוֹ אִילָנָא דְחַיֵּי נְשִׁיבָא דְרוּחָא וּבָטַשׁ בְּאִילָנָא אָחֳרָא וְאַתְעַר סִטְרָא אָחֳרָא דְטוֹב וְאִתְקַדַּשׁ יוֹמָא. דְּהָא בְּרִיאוּ דְּגוּפִין וְאִתְעָרוּ דְרוּחִין בְּסִטְרָא דְטוֹב אִיהוּ בְּהַאי לֵילְיָא, וְלָא בְּסִטְרָא אָחֳרָא. As soon as the Holy One, blessed be He, saw this, He raised out of the tree of life a wind that blew and lashed against the other tree so that the “beneficent power” arose and the day was sanctified. For the creation of bodies and the stirring of spirits on that night comes about under the influence of the “beneficent power” and not of the “evil power”.
וְאִלְמָלֵא אַקְדִּים סִטְרָא אָחֳרָא בְּהַאי לֵילְיָא עַד דְּלָא יַקְדִּים סִטְרָא דְטוֹב, לָא יָכִיל עָלְמָא לְמֵיקַם קַמַּיְיהוּ אֲפִילּוּ רִגְעָא חָדָא. אֲבָל אַסְוָותָא אַקְדִּים קוּדְשָׁא בְּרִיךְ הוּא דְּדָלִיג קַמֵּיהּ קִדּוּשָׁא דְיוֹמָא וְאַקְדִּים קַמֵּי סִטְרָא אָחֳרָא וְאִתְקְיַּים עָלְמָא. וּמַה דְּחֲשִׁיב סִטְרָא אָחֳרָא לְאִתְבְּנֵי בְּעָלְמָא לְאִתְתַּקְּפָא, אִתְבְּנֵי בְּהַאי לֵילְיָא סִטְרָא דְטוֹב וְאִתְתַּקַּף וְאִתְבְּנוּן גּוּפִין וְרוּחִין קַדִּישִׁין בְּהַאי לֵילְיָא מִסִּטְרָא דְטוֹב. וּבְגִין כָּךְ עוֹנָתָן דְּחַכִּימִין דְּיָדְעֵי דָא מִשַּׁבָּת לְשַׁבָּת. Had the “evil power” forestalled on that night the “beneficent power”, the world could not exist, on account of the evil spirits, for an instant. But the Holy One, blessed be He, provided the cure in advance; He hastened the sanctification of the day before the evil power prevailed, and so the world was established, and instead of the evil power becoming master of the world as it thought to be, on that night it was the “beneficent power” which obtained the victory, and therefore sacred bodies and spirits are being built up on that night under the influence of the “beneficent power”. It is for that reason that the marital intercourse of the wise and learned men who know this is weekly, from Sabbath to Sabbath.
דְּהָא כְּדֵין חָמַאת דָּא סִטְרָא אָחֳרָא דְּכַמָּה דְאִיהִי חֲשִׁיבַת לְמֶעְבַּד, עֲבִידֵי (עביד) סִטְרָא דִקְדוּשָׁה. אָזְלָא וּמְשַׁטְּטָא בְּכַמָּה חַיָּילִין וְסִטְרִין דִּילָהּ וְחָמַאת כָּל אִנּוּן דְּקָא מְשַׁמְשֵׁי עַרְסַיְיהוּ בְּגִלּוּיָא דְגוּפֵיהוֹן לִנְהוֹרָא דְּבוּצִינָא, וְכָל אִנּוּן בְּנִין דְּנָפְקִין מִתַּמָּן הֲווּ נִכְפִין דְּשָׁרוּ עֲלַיְיהוּ רוּחִין מֵהַהוּא סִטְרָא אָחֳרָא. וְאִנּוּן רוּחִין עַרְטִילָאִין דְּחַיָּיבַיָא דְּאִקְרוּן מַזִּיקִין וְשָׁרִיאַת בְּהוּ לִילִי"ת וּקְטִילַת לוֹן. It is, moreover, the night on which the “evil power”, being supplanted by the “beneficent power”, roams about the world, accompanied by his many hosts and legions, and pries into all places where people perform their conjugal intercourse immodestly and by the light of a candle, with the result that the children born of such intercourse are epileptics, being possessed by spirits of that “evil power,” which are the nude spirits of the wicked, called demons (shedim); these are pursued and killed by the demon Lilith.
כֵּיוָן דְּאִתְקַדַּשׁ יוֹמָא וְשָׁלְטָא קְדוּשָׁה עַל עָלְמָא, הַהוּא סִטְרָא אָחֳרָא אַזְעִירַת גַּרְמָהּ וְאִטַּמְרַת כָּל לֵילְיָא דְשַׁבַּתָּא וְיוֹמָא דְשַׁבַּתָּא, בַּר מִן אַסִימוֹ"ן וְכָל כַּת דִּילֵיהּ דְּאַזְלֵי עַל שְׁרַגֵּי בִּטְמִירוּ לְמֶחמֵי עַל גִּלּוּיֵי דְּשִׁמּוּשָׁא, וּלְבָתַר אִטַּמְּרוּן גּוֹ נוּקְבָא דִּתְהוֹמָא רַבָּא. כֵּיוָן דְּנָפַק שַׁבַּתָּא, כַּמָּה חַיָּילִין וּמַשִּׁרְיָין פָּרְחִין וּמְשַׁטְּטִין בְּעָלְמָא, וְעַל דָּא אִתְקַן שִׁיר שֶׁל פְּגָעִים דְּלָא יִשְׁלְטוּן עַל עַמָּא קַדִּישָׁא. As soon as the day is sanctified the evil power becomes weakened and withdraws into hiding all the night and day of the Sabbath, with the exception of Assimon and his band, who roam about to spy out indecent intercourses and then go and hide themselves in the cave of the great abyss. As soon as Sabbath ends, innumerable hosts and companies of them commence to fly and roam to and fro through the world, and it is to ward them off that the recitation of the Hymn against Calamities (Ps. XCI) has been instituted, so as to destroy their power over the holy people.
לְאָן אֲתַר מְשַׁטְּטֵי בְּהַהוּא לֵילְיָא. כַּד נַפְקֵי בִּבְהִילוּ וְחָשְׁבִין לְשַׁלְּטָאָה בְּעָלְמָא עַל עַמָּא קַדִּישָׁא וְחָמָאן לוֹן בִּצְלוֹתָא וְאָמְרִין שִׁירָתָא דָא, וּבְשֵׁירוּתָא מַבְדְּלֵי בִּצְלוֹתָא וּמַבְדְּלֵי עַל הַכּוֹס, פַּרְחֵי מִתַּמָּן וְאָזְלֵי וּמְשָׁטְטֵי וּמָטָאן לְגוֹ מַדְבְּרָא. רַחֲמָנָא לְשֵׁיזְבָן מִנַּיְיהוּ וּמִסִטְרָן (ומסטרא) בִּישָׁא. When, after issuing precipitately to obtain dominion over the holy people, they see them engaged in prayer and hymns, reciting the “Separation” (Habdalah) in the course of the prayer and afterwards over the cup, they flee and wander about until they reach the wilderness. May the Merciful One deliver us from them and from the evil power!
אָמְרוּ רַבּוֹתֵינוּ ז"ל תְּלָתָא אִנּוּן גַּרְמִין בִּישָׁא לְגַרְמַיְיהוּ. חַד מָאן דְּלַיִּיט גַּרְמֵיהּ. תִּנְיָינָא מָאן דְּזָרַק נַהֲמָא אוֹ פֵּרוּרִין דְּאִית בְּהוּ כַּזַּיִת. תְּלִיתָאָה מָאן דְּאוֹקִיד שְׁרַגָּא בְּמִפְקָא דְּשַׁבַּתָּא עַד לָא מָטוּ יִשְׂרָאֵל לְקִדּוּשָׁא דְסִדְרָא דְּגָרִים לְנוּרָא דְּגֵיהִנֹּם לְאַדְלָקָא בְּהַאי נוּרָא עַד לָא מָטָא זִמְנַיְיהוּ. Our teachers, of blessed memory, said: There are three persons who bring evil upon themselves. One is the man who utters a curse against himself; a second, he who throws on the floor pieces of bread of the size of an olive; the third, he who lights his candle at the close of the Sabbath before the congregation has reached the recital of the “Sanctification” at the close of the service, for thereby he causes the fire of Gehinnom to be kindled by that light before its time.
דְּחַד דּוּכְתָּא אִית בַּגִּיהִנָּם לְאִנּוּן דְּקָא מְחַלְּלֵי שַׁבָּתוֹת, וְאִנּוּן דַּעֲנוּשִׁין בַּגֵיהִנֹּם לַייטִין לֵיהּ לְהַהוּא דְּאוֹקִיד שְׁרַגָּא עַד לָא מָטָא זִמְנֵיהּ, וְאַמְרִי לֵיהּ (ישעיהו כ״ב:י״ז) הִנֵּה יְיָ מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר וְגו' (ישעיהו כ״ב:י״ח) צָנוֹף יִצְנָפְךָ צְנֵפָה כַּדּוּר אֶל אֶרֶץ רַחֲבַת יָדָיִם. There is a place in Gehinnom assigned for those who profane the Sabbath, and those who undergo there their punishment curse the man who has lighted a candle before the time and pronounce against him the verse: “Behold the Lord will hurl thee up and down with a man’s throw, yea, he will wind thee round and round” (Is. 22, 17).
בְּגִין דְּלָאו יָאוֹת הוּא לְאַדְלָקָא נוּרָא כַּד נָפִיק שַׁבַּתָּא עַד דְּמַבְדְּלֵי יִשְׂרָאֵל בִּצְלוֹתָא וּמַבְדְּלֵי עַל כַּסָּא. בְּגִין דְּעַד הַהוּא זִמְנָא שַׁבָּת הוּא, וּקְדוּשָׁה דְשַׁבָּת שָׁלִיט עֲלָנָא. וּבְשַׁעֲתָא דְמַבְדִּילִין עַל כַּסָּא כָּל אִנּוּן חַיָּילִין וְכָל אִנּוּן מַשִּׁרְיָין דְּאִתְמְנָן עַל יוֹמֵי דְחוֹל, כָּל חַד וְחַד יָתִיב לְאַתְרֵיהּ וּפוּלְחָנֵיהּ דְּאִתְמְנֵי עֲלֵיהּ. For it is not lawful to kindle a light at the close of the Sabbath before Israel has pronounced the “Separation Blessing” in the prayer and the “Separation Blessing” over the cup, as until that time it is still Sabbath, and the sanctity of the Sabbath still rests on us. At the moment, however, when we recite the “Separation Blessing” over the cup, all the armies and camps which have charge over the weekdays return each to its place and to its appointed service.
בְּגִין דְּכַד עָאל שַׁבַּתָּא וְאִתְקַדַּשׁ יוֹמָא, קֹדֶשׁ אִתְעַר וְשַׁלִּיט בְּעָלְמָא, וְחוֹל אִתְעַדֵּי מִשּׁוּלְטָנוּתָא דִילֵיהּ, עַד שַׁעֲתָא דְּנָפִיק שַׁבַּתָּא לָא תַיְיבִין לְאַתְרַיְיהוּ. וְאַף עַל גַּב דְּנָפִיק שַׁבַּתָּא לָא תַיְיבִין לְאַתְרַייהוּ עַד זִמְנָא דְאָמְרֵי יִשְׂרָאֵל בָּרוּך אַתָּה יְיָ הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל. כְּדֵין קֹדֶשׁ אִסְתַּלַּק, וּמַשִּׁרְיָין דְּאִתְמַנִיאוּ עַל יוֹמֵי דְחוֹל מִתְעָרִין וְתַיְיבִין לְאַתְרַייהוּ כָּל חַד וְחַד עַל מַטְרֵיהּ דְּאִתְפְּקַד עֲלֵיהּ. For with the entrance of the Sabbath and at the moment when it is sanctified, holiness awakens and spreads its dominion over the world, and worldliness is divested of its rule, and until the close of the Sabbath they do not return to their place; and even when the Sabbath closes they do not return to their places until the Israelites pronounce the words, “Blessed art Thou, O Lord, who separatest the holy from the profane.” Then holiness withdraws and the armies appointed over the weekdays rouse themselves and return each to its place and office.
וְעִם כָּל דָּא לָא שָׁלְטִין עַד דִּיהוֹן נְהוֹרִין מֵרָזָא דִשְׁרַגָא. וְכֻלְהוֹן אִקְרוּן מְאוֹרֵי הָאֵשׁ בְּגִין (דמנהורא דנורא דנגדא) (נ"א דמרזא דעמודא דנורא) וּמִיסוֹדָא דְנוּרָא אָתְיָאן כֻּלְהוּ וְשָׁלְטִין עַל עַלְמָא תַּתָּאָה. וְכָל דָּא כַּד בַּר נָשׁ אַדְלִיק שְׁרַגָּא עַד לָא שְׁלִימוּ יִשְׂרָאֵל קִדּוּשָׁא דְסִדְרָא. But yet they do not assume control until they become illumined through the light of the candle, for which reason they are called “fiery lights”, because they spring from the fiery element, which gives them the power to rule over the terrestrial world. All this is only when a man lights a candle before the congregation has finished the recital of the “Sanctification” at the close of prayer.
אֲבָל אִי אִיהוּ מַמְתִּין עַד דְּיַשְׁלִימוּ קִדּוּשָׁא דְסִדְרָא, אִנּוּן חַיָּיבִין דְּגֵיהִנֹּם מַצְדִיקִין עֲלַיְיהוּ דִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִנּוּן מְקַיְּימֵי עַל הַהוּא בַּר נָשׁ כָּל בִּרְכָאן דְּקָא אָמְרֵי צִבּוּרָא (בראשית כ״ז:כ״ח) וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם (דברים כ״ח:ג׳) בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה וְגו'. (תהילים מ״א:ב׳) אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְטֵהוּ יְיָ. בְּיוֹם רָע מִבָּעֵי לֵיהּ, מַאי בְּיוֹם רָעָה. יוֹמָא דְּשָׁלְטָא הַהִיא רָעָה לְמֵיסַב נִשְׁמְתֵיהּ. But when he waits until the close of that recital, the wicked in Gehinnom acknowledge the justice of the Holy One, blessed be He, and confirm for that man the blessings which the congregation recite in the words “So God give thee of the dew of heaven, etc.” (Gen. 27, 28), as well as: “Blessed shalt thou be in the field, etc.” (Deut. 28, 3). “‘Happy is he that considereth the poor, the Lord will deliver him in the day of evil” (Ps. 41, 2). We should have expected “in the evil day”; but the expression “the day of evil” alludes to the day when the “evil power” obtains permission to seize man’s soul.
אַשְׁרֵי מַשְׂכִּיל אֶל דָּל דָּא הוּא שְׁכִיב מְרַע לְאַסָּאָה לֵיהּ מֵחוֹבוֹי גַּבֵּי קוּדְשָׁא בְּרִיךְ הוּא. דָבָר אֲחַר דָּא יוֹמָא דְדִינָא שָׁרְיָא עַל עָלְמָא אִשְׁתְּזִיב מִנֵּיהּ כְּמָה דְאִתְּמָר בְּיוֹם רָעָה יְמַלְטֵהוּ יְיָ. יוֹמָא דְאִתְמָסַר דִּינָא לְהַהוּא רָעָה לְשַׁלְטָאָה עַל עָלְמָא (חסר): Hence, “Happy is he that considereth the poor”, to wit, the man sick of soul, so as to heal him of his sins before the presence of the Holy One, blessed be He. According to an alternative interpretation, “the day of evil” alludes to the last day of judgement of the world from which such a one will be delivered, as it says: “in the day of evil the Lord will deliver him”, to wit, the day when the world is placed in the power of that evil one to chastise it.’1The text breaks off here abruptly.