רִבִּי 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).