Why is the righteous punished for the iniquity of his generation

Synopsis

Rabbi Shimon says that the Other Side is content to control the Righteous because then it can afford to ignore the rest of the world. For this assertion we have the evidence of the story of Job, where the Satan's attention to Job enabled God to save the rest of his generation. If the righteous one is strong, and he bears his afflictions and overcomes the accuser, he can save the whole generation - indeed, this is how Moses became the Faithful Shepherd over Yisrael, and why he will control them in the World to Come. Moses asks Rabbi Shimon why one righteous person is affected while another is not, and the response is that God does only what is necessary: if one will suffice, He only afflicts one, but if the sins are widespread He will also afflict other righteous men. Moses talks about three types of righteous people, all of whom become a chariot for Adam and the patriarchs, and who acquire from them the strength to suffer and to protect the whole generation.

Relevance

A flood of wisdom and healing forces pours out of this passage. We're told that Job and Moses were men of titanic spiritual strength who wrestled with and triumphed over Satan, preoccupying him in order to free their entire generation. Our reading resurrects their fortitude and might, luring Satan back into battle with these great spiritual warriors. The Zohar and the spirit of Job and Moses now bear the brunt of Satan's attack so that our entire generation is freed from the clutches of the Other Side. These great warriors secure their final victory over this age-old foe.

Moreover, in our meditation, we contribute to the demise of Satan, repaying the righteous who have fought so valiantly for us throughout the ages. The righteous souls among us here and now stop suffering on our behalf. The final bell is rung and this cosmic conflict between life and death, good and evil, is ended at last, with Life and Goodness victorious.

The Zohar then expounds upon the spiritual function of the body's organs, including the liver, the spleen, the kidneys, the heart, and the lungs, and their relationship to sin, disease, and the patriarchs. Disease originates in the liver, caused by the sins we commit, knowingly or unknowingly, this life or past.

When disease strikes, there must be bloodletting from the right arm in order to heal the entire body. Thus, here we invoke Abraham, who signifies the right arm, to spiritually blood let. Our bodies are now purified of disease as we cleanse our sins and the iniquities of our generation. Esau represents the liver and Ishmael represents the spleen. When reading this passage, negative blockages in our liver and spleen are purged while the destructive influences of Esau and Ishmael are dissolved into nothingness. Our meditation invokes the greatness of Isaac, who represents the Left Arm side of judgment. Blood is herewith let from the left arm, generating healing and purifying all transgressions. Our reading summons forth the power of Jacob, who represents the body. Blood is herewith let from both the right and left arms, arousing well-being and cleansing all trespasses.

Our heartfelt contemplation of these verses evokes Adam and all the patriarchs when disease, sickness, and sin are rampant in civilization. Blood is herewith let from the veins in the head, thus healing and regenerating the body's organs, bones, and blood, and cleansing this world of all of its sins, wiping out airborne diseases and all plagues.

Finally, the healing process and the regeneration of our cells and souls are sealed by Moses, whose name is rearranged into the Mem Hei Shin, one of the 72 Names of God, that ignites health, well-being and restoration.

All these miraculous effects are achieved on account of the holiness of this book and the saintliness of the Patriarchs. Our acknowledgment and appreciation of this truth magnifies the healing effect exponentially with every set of eyes that fall upon these verses.

Earth Job Lambs Other Side Righteous Satan, The Shepherd Wolves

93. Moreover, we learned in the first part of the compilation that the Other Side prefers to have control over the righteous more than anything else, because it does not then care for the rest of the world. While they were still discussing this, a shade came upon them, and asked: How do we know THAT IT PREFERS TO HAVE CONTROL OVER THE RIGHTEOUS TO CONTROL OVER THE WHOLE WORLD? We know this from Job. For the Holy One, blessed be He, saw that generation was deserving of annihilation, and when the Satan came to denounce, the Holy One, blessed be He, THEN said to him: "Have you considered My servant, Job, that there is none like him on earth" (Iyov 1:8), in order to save through him the whole generation. The matter can be likened to a shepherd when a wolf comes to devour his flock and destroy them. Being wise, what does the shepherd do? He gives the wolf a lamb that is stronger, fatter, and larger than the others, the leader of the flock, and the wolf, out of his desire to have control over the lamb, forgets about the rest of the flock. What does the shepherd do next? While the wolf is preoccupied with that lamb, he flees with the flock and brings them to safety. Later, he returns to the lamb and saves it from the wolf.

93. וְתוּ אִתְּמַר בְּחִבּוּרָא קַדְמָאָה, דְּהָא נִיחָא לֵיהּ לְסִטְרָא אַחֲרָא לְשַׁלְּטָאָה עַל זַכָּאָה, יַתִּיר מִכֹּלָּא, וְלָא חָיִישׁ כְּדֵין לְכָל עָלְמָא. אַדְּהָכִי, הָא טוּלָא אִזְדְּמַן לְגַבַּיְיהוּ, וא"ל מְנָלָן. מֵאִיּוֹב. דְּחָזָא קוּדְשָׁא בְּרִיךְ הוּא דְּדָרָא הֲווֹ מְחוּיָבִין כְּלָיָיה, וְאָתָא שָׂטָן לְקַטְרְגָא, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמוֹהוּ בְּכָל הָאָרֶץ, לְאִשְׁתְּזָבָא בֵּיהּ דָּרָא. וְאִיהוּ מְתָלָא לְרַעְיָא דְּאָתָא זְאֵב לְמִטְרַף עָאנֵיהּ, וּלְמֵיבַד לֵיהּ. מַה עָבֵד הַהוּא רַעְיָא דַּהֲוָה חַכִּימָא, יָהִיב לֵיהּ אִמְרָא תַּקִּיפָא וּשְׁמֵנָה וְרַבְרְבָא מִכֻּלְּהוּ, הַהוּא דַּהֲווֹ מִתְנַהֲגִין אֲבַּתְרֵיהּ כֻּלְּהוּ. וּבִרְעוּ לְשַׁלְּטָאָה עַל הַהוּא אִמְרָא טָבָא, שָׁבַק לְכֻלְּהוּ. מַה עָבֵד הַהוּא רַעְיָא, בְּשַׁעֲתָא דַּהֲוָה זְאֵב אִשְׁתָּדַּל בְּהַהוּא אִמְרָא, בָּרַח רַעְיָא עִם עָאנָא וְשַׁוֵּי לוֹן בְּאַתְרֵיהוֹן. וּלְבָתַר תָּב לְאִמְרָא, וְשֵׁזִיב לֵיהּ מִזְּאֵב.

Deeds Jacob Righteous Shepherd Suffering Torah

94. This is exactly what the Holy One, blessed be He, did with the generation. He offered the righteous man for indictment in order to save the generation on his account. And if, like Jacob, THE RIGHTEOUS MAN is strong, the verse says of him: "and there a man wrestled with him" (Beresheet 32:25). This is even more the case when he overcomes THE ACCUSER until he says: "Let me go" (Ibid. 27). He said: O Shade, O Shade, that is just how it is. Happy is the portion of that righteous man who is strong in suffering afflictions, and how much more so the one who, by means of his AFFLICTIONS, manages to overcome his accuser who has SPREAD his control over the whole generation, and it is accounted to him as though he had saved them, and the Holy One, blessed be He, appoints him as shepherd over them in the place OF THE ACCUSER. This was how the Faithful Shepherd came to be the shepherd over Yisrael, and not only that, but he will control them in the World to Come. And this was because he saved them that they should not be lost TO THE WORLD TO COME, for he guided them in the Torah and good deeds.

94. הָכִי עָבֵיד קוּדְשָׁא בְּרִיךְ הוּא עִם דָּרָא, יָהִיב קוּדְשָׁא בְּרִיךְ הוּא לַצַּדִּיק, בִּרְשׁוּ מְקַטְרְגָא, לְשֵׁזָבָא לְדָרָא בְּגִינֵיהּ. וְאִם הוּא תַּקִּיף כְּיַעֲקֹב, אִתְּמַר בֵּיהּ וַיֵאָבֵק אִישׁ עִמּוֹ, כ"ש וכ"ש דְּנָצַח לֵיהּ, עַד דְּאָמַר שַׁלְּחֵנִי. אָמַר טוּלָא טוּלָא, הָכִי הוּא, זַכָּאָה חוּלָקֵיהּ דְּהַהוּא צַדִּיק, דְּאִיהוּ תַּקִּיף לְמִסְבַּל יִיסוּרִין, כ"ש מַאן דְּנָצַח בְּהוֹן לִמְקַטְרְגָא דִּילֵיהּ. דְּאִיהוּ שׁוּלְטָנוּתֵיהּ עַל כָּל דָּרָא, וְאִתְחֲשִׁיב לֵיהּ כְּאִילּוּ הוּא שֵׁזִיב לוֹן, וְקוּדְשָׁא בְּרִיךְ הוּא עָבֵיד לֵיהּ רַעְיָא עָלַיְיהוּ בְּאַתְרֵיהּ, וּבְגִין דָּא זָכָה רַעְיָא מְהֵימָנָא. לְמֶהֱוֵי רוֹעֶה עַל יִשְׂרָאֵל, וְלֹא עוֹד אֶלָּא דְּהָכִי אַשְׁלִיט לֵיהּ עָלַיְיהוּ בְּעָלְמָא דְּאָתֵי. בְּגִין דְּשֵׁזִיב לוֹן דְּלָא אִתְאֲבִידוּ מִתַּמָּן, דְּאַנְהִיג לוֹן בְּאוֹרַיְיתָא וּבְעוֹבָדִין טָבִין.

Blood Body Heart Righteous Shepherd

95. While they were yet talking, the Faithful Shepherd himself came and said to them: And why was the right arm afflicted? Because the way of all healers is to let blood first from the right arm? Since the left arm is the one that is nearer the heart, why is blood not let from it? OR, TO PUT THE QUESTION IN OTHER WORDS: WHY IS IT THAT ONE RIGHTEOUS MAN IS AFFLICTED AND ANOTHER IS NOT? He answered: Because the Holy One, blessed be He, does not want overly to strike, and one RIGHTEOUS MAN suffices. But if the illness is serious and spreads throughout the parts of the body, blood is let from the left arm ALSO, NAMELY OTHER RIGHTEOUS MEN ARE ALSO AFFLICTED.

95. אַדְּהָכִי הָא רַעְיָא מְהֵימָנָא, אָמַר לוֹן, וַאֲמַאי לָקֵי דְּרוֹעָא יְמִינָא. דְּאוֹרַח כָּל מָארֵי אַסְוָותָא דַּאֲקִיזִין בְּקַדְמֵיתָא דְּרוֹעָא יְמִינָא, וְהָא דְּרוֹעָא שְׂמָאלָא אִיהוּ קָרִיב לְלִבָּא, אֲמַאי לָא אֲקִיזִין לֵיהּ. אָמַר לֵיהּ בְּגִין דְקוּדְשָׁא בְּרִיךְ הוּא לָא בָּעֵי לְאַלְקָאָה יַתִּיר, דְּהָא בְּהַאי סַגֵּי, וְאִי אִתְיְקַר מַרְעָא עַל שַׁיְיפִין דְּגוּפָא, אָקִיז דְּרוֹעָא שְׂמָאלָא.

Blood Body Righteous Sin

96. He said to him: If the two of them were not (afflicted) at the same time, that would be fine, but what about the case of the two righteous men, one of whom suffers from diseases and troubles, while the other is treated with kindness? Why is it that if the disease, NAMELY THE SINS OF THE GENERATION, spread, blood is let from both of them, NAMELY BOTH THE RIGHTEOUS PERSONS, who are the two arms, so that healing may be given to all parts OF THE BODY, NAMELY THE WHOLE OF THE GENERATION. And in the case where the illness does not become more serious, and does not spread throughout the parts of the body, why is more blood let from the right arm than from the left? WHY IS ONE MADE TO SUFFER AND NOT THE OTHER? He said to him: Why don't you give the answer?

96. א"ל, אִי לָא הֲווֹ תַּרְוַויְיהוּ בְּחַד זִמְנָא, יָאוּת אֲבָל אִית צַדִּיק הָכָא, וְאִית צַדִּיק הָכָא, לְדָא אִית מַרְעִין וּמַכְתְּשִׁין, וּלְדָא אִית טִיבוּ. אֲמַאי. אִי אִתְיְיקַר בֵּיהּ מַרְעָא יַקִּיז לְתַרְוַויְיהוּ, דְּאִינּוּן תְּרֵין דְּרוֹעִין, לְמֵיהַב אַסְוָותָא לְכָל שַׁיְיפִין, וְאִי לָא אִתְיְיקַר בֵּיהּ מַרְעָא עַל כָּל שַׁיְיפִין, אֲמַאי אָקִיז לִדְרוֹעָא יְמִינָא, יַתִּיר מִשְּׂמָאלָא. אֶלָּא א"ל אֵימָא אַנְתְּ.

Abraham Adam Body Brain Esau Fire Head Heart Isaac Ishmael Jacob Kidneys Klipot (Shells – Negativity) Liver Lungs Patriarchs Shells (Klipot) Spleen Water

97. He said to him: Certainly the body and the two arms stand for the three patriarchs and the head for Adam. The right arm corresponds to Abraham and the left arm to Isaac, while the body represents Jacob. Within the body, the liver is on the right, the spleen to the left, THESE BEING THE TWO KLIPOT OF Esau and Ishmael. The heart is Jacob, between them. The lungs and kidneys represent Abraham and Isaac, the lung being water, HINTING AT CHESED, for THE LUNG draws in all sorts of potions, while the kidneys are fire, which cooks the seed that descends from the brain.

97. אָמַר לֵיהּ, וַדַּאי גּוּפָא וּתְרֵין דְּרוֹעִין, אִינּוּן לָקֳבֵל אֲבָהָן. רֵישָׁא, לָקֳבֵל אָדָם קַדְמָאָה. דְּרוֹעָא יְמִינָא, לָקֳבֵל אַבְרָהָם. דְּרוֹעָא שְׂמָאלָא, לָקֳבֵל יִצְחָק. גּוּפָא, לָקֳבֵל יַעֲקֹב. וּמִלְּגוֹ לְגוּפָא, כָּבֵד לִימִינָא. טְחוֹל לִשְׂמָאלָא. עֵשָׂו וְיִשְׁמָעֵאל. לִבָּא יַעֲקֹב, בְּאֶמְצָעִיתָא. כַּנְפֵי רֵיאָה וְכוּלְיָין, לָקֳבֵל אַבְרָהָם וְיִצְחָק. רֵיאָה מַיִם. דְּאִינּוּן שׁוֹאֲבִין כָּל מִינֵי מַשְׁקִין. כּוּלְיָין אֶשָּׁא, דְּבָשִׁיל זֶרַע דְּנָחִית מִמּוֹחָא.

Abraham Blood Body Edom Esau Exile Gall Liver Righteous Sin Sword Water

98. And since Abraham is water, NAMELY CHESED, IF, THEREFORE, HIS OFFSPRING IMPAIRS CHESED, He places his offspring in the exile of Edom, WHICH IS THE WASTE MATTER OF GVURAH FROM THE LEFT, AND THERE THEY RECEIVE THEIR PUNISHMENT: BECAUSE OF THEM BEING THE OPPOSITE OF THEIR NATURE. This is why the liver and the gall that is in the liver are to the right of Abraham, NAMELY TO THE RIGHT OF THE BODY, his sword, NAMELY MALCHUT OF THE KLIPAH OF ESAU being the gall (Heb. marah). About this it is said: "But her end is bitter (Heb. marah) as wormwood" (Mishlei 5:4). And if the sins increase among the children of Abraham, NAMELY AMONG THOSE WHO EXTEND FROM THE SIDE OF CHESED, who are placed in the exile of Edom, and the disease spreads over them from the side of the liver, they have to be smitten and blood has to be let from the right arm, NAMELY FROM THOSE RIGHTEOUS WHO COME FROM THE SIDE OF CHESED, AND NOT FROM THOSE OF THE SIDE OF GVURAH, FOR THE BLEMISH IS IN THOSE OF THE SIDE OF CHESED. And 'whoever has his money taken is as though his blood was spilled,' for he remains poor, and a poor man is considered as dead.

98. וּבְגִין דְּאַבְרָהָם אִיהוּ מַיִם, שַׁוֵּי זַרְעֵיהּ בְּגָלוּתָא דֶּאֱדוֹם וּבְגִין דָּא כָּבֵד לִימִינָא דְּאַבְרָהָם, וּמָרָה, דְּכָבֵד חֶרֶב דִּילֵיהּ, אִיהִי מָרָה, אִתְּמַר בָּהּ וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה. וְאִי חוֹבִין מִתְרַבִּין בִּבְנוֹי דְּאַבְרָהָם דְּאִינּוּן בְּגָלוּתָא דֶּאֱדוֹם, אִתְיְקַר בֵּיהּ מְרָע עָלַיְיהוּ מִסִּטְרָא דְּכָבֵד, דְּרוֹעָא יְמִינָא צָרִיךְ לְאַלְקָאָה לְאָקָזָא דָּמֵיהּ מִנֵּיהּ, דְּמַאן דְּנַטְלִין מִנֵּיהּ מָמוֹנֵיהּ, כְּאִילּוּ שְׁפִיכוּ דָּמֵיהּ, וְאִשְׁתְּאַר עָנִי, דְּעָנִי חָשׁוּב כַּמֵּת.

Abraham Blood Body Exile Isaac Ishmael Righteous Sin Spleen

99. But if the sins increase among the children of Isaac, NAMELY THOSE WHO DESCEND FROM HIM IMPAIR THE QUALITY OF GVURAH, WHICH IS THE SECRET OF ISAAC, they are THEN put into exile among Ishmael, WHO ARE THE KLIPAH OF THE RIGHT, WHICH IS THE OPPOSITE OF THE NATURE OF THE CHILDREN OF ISAAC, IN ORDER TO INCREASE THEIR PUNISHMENT. The disease spreads from the side of the spleen, which is to the left OF THE BODY AND CONTROLS THE CHILDREN OF ISAAC WHO IMPAIRED THE NATURE OF THE LEFT. And blood has THEREFORE to be let from the left arm, THAT IS TO SAY, FROM THOSE RIGHTEOUS WHO COME FROM THE SIDE OF GVURAH, and not from any others. THIS IS BECAUSE THE IMPAIRED HERE ARE THOSE WHO COME NOT FROM ABRAHAM, THE RIGHT ARM, BUT FROM ISAAC, THE LEFT ARM.

Abraham Adam Blood Body Chariot Esau Exile Head Isaac Ishmael Jacob Klipot (Shells – Negativity) Patriarchs Righteous Shells (Klipot) Sin Strength Wind

100. And if sins increase amongst the children of Jacob, NAMELY THOSE WHO DESCEND FROM HIM IMPAIR HIS NATURE, WHICH INCLUDES BOTH SIDES, CHESED AND GVURAH, who are scattered IN EXILE among the children of Esau and Ishmael, NAMELY IN THE KLIPOT OF THE RIGHT AND OF THE LEFT, then the disease spreads over the body, WHICH IS THE ASPECT OF JACOB, and blood has to be let from both arms. But if all three of them, NAMELY THOSE DRAWN FROM JACOB, FROM ISAAC, AND FROM ABRAHAM, are diseased together, NAMELY ALL OF THEM HAVE BLEMISHED THEIR OWN ROOTS, the disease then rises to the head, and blood has to be let from the veins that are in the head. And these three TYPES OF RIGHTEOUS PEOPLE, THOSE DESCENDED FROM ABRAHAM, ISAAC AND JACOB, became a Chariot for Adam and the patriarchs, and acquire from them strength to suffer torments and protect the generation throughout the four winds of the world.

100. וְאִי חוֹבִין מִתְרַבִּין בִּבְנֵי יַעֲקֹב, דְּאִינּוּן אֲחִידָן לִתְרֵין סִטְרִין, דְּאִינּוּן מְפוּזָרִים בִּבְנֵי עֵשָׂו וְיִשְׁמָעֵאל, הָא מַרְעָא אִתְיְקַר עַל גּוּפָא, וּבָעֵי לְאָקָזָא ב' דְּרוֹעִין. וְאִי כֻּלְּהוּ תְּלַת בְּמַרְעִין כַּחֲדָא. הָא מַרְעָא סָלִיק לְרֵישָׁא, וּבָעֵי לְאָקָזָא וְרִידִין דְּרֵישָׁא, וְאִלֵּין תְּלַת אִתְעָבֵידוּ מֶרְכָּבָה לְאָדָם קַדְמָאָה וְלַאֲבָהָן, וּבְהוֹן אִתְתְּקָפוּ לְמִסְבַּל יִיסוּרִין, לְאַגָּנָא עַל דָּרָא לְאַרְבַּע סִטְרֵי דְּעָלְמָא.

Adam Flow Patriarchs Righteous Rivers Seas Soul, The Strength

101. Woe to that generation that causes the patriarchs and Adam to be struck, and the righteous men amongst them as well, for there is no difference between the righteous OF A GENERATION and the patriarchs and Adam. This is because those RIGHTEOUS are their souls DRAWN FROM THEM and their distress, pain, and anguish reach to the patriarchs and Adam. It is like the sea when a number of rivers flow out of it and return to it, impure and dirty, and the sea receives their impurity and dirt. And because of the sea's strength, for it is strong, it does not hold their dirt, but throws it out, and the rivers remain clear and pure, without that dirt.

101. וַוי לֵיהּ לְדָרָא, דְּגַרְמִין דְּיִלְקוּן אֲבָהָן וְאָדָם קַדְמָאָה, וְאִלֵּין צַדִּיקַיָּיא דְּבֵינַיְיהוּ, דְּלֵית אַפְרָשׁוּתָא בֵּין אִלֵּין צַדִּיקַיָּא, לַאֲבָהָן וְאָדָם, דְּאִינּוּן נִשְׁמָתִין דִּלְהוֹן, וְדוֹחֲקָא וְצַעֲרָא וִיגוֹנָא דִּלְהוֹן, מָטֵי לַאֲבָהָן וְאָדָם. כְּגַוְונָא דְּיַמָּא, אִלֵּין נַחֲלִין דְּנָפְקִין מִתַּמָּן, אִי חוֹזְרִין עֲכוּרִין וּמְלוּכְלָכִין לְיַמָּא, הָא יַמָּא נָטִיל מִן עָכִירוּ וְלִכְלוּכָא דִּלְהוֹן. וּבְחֵילָא דְּיַמָּא דְּאִיהִי תַּקִּיפָא, לָא סְבִילַת לִכְלוּכָא דִּלְהוֹן, וּזְרִיקַת לֵיהּ לְבַר, וְאִשְׁתְּאָרוּ נַחֲלִין צְלִילִין וְדַכְיָין מֵהַהוּא לִכְלוּךְ.

Deeds Exile Light Patriarchs Purification Righteous Shechinah Shepherd Sin Sinai

102. It can also be likened to a mother who cleans the dirt from her small children. In such a manner the patriarchs cleanse the sins and the dirt from their children, Yisrael, when there are among them people of righteous deeds who are strong enough to suffer torments for the sake of the generation. At that time there is no difference between them AND THE PATRIARCHS, FOR THEY CLEANSE THE SINS OF THE GENERATION LIKE THE PATRIARCHS. They all came and blessed him, THE FAITHFUL SHEPHERD, and said to him: Sinai, Sinai, through whose mouth the Holy One, blessed be He, and His Shechinah speak, who is able to confront him in any MATTER? Happy is our portion that we have merited to revise and refresh new matters in this first part of the compilation through you, to illuminate the Shechinah in exile.

102. כְּגַוְונָא דְּאִימָא, דְּדָכִיאָת לִכְלוּכִין דִּבְנָהָא זְעִירִין, הָכִי אֲבָהָן מְדַכְּאִין חוֹבִין וְלִכְלוּכִין דִּבְנַיְיהוּ דְּיִשְׂרָאֵל, כַּד אִשְׁתְּכָחוּ בְּהוֹן צַדִּיקַיָּיא בְּעוֹבָדֵיהוֹן, תַּקִּיפִין לְמִסְבַּל יִיסוּרִין עַל דָּרֵיהוֹן. בְּהַהוּא זִמְנָא לֵית אַפְרְשָׁא בְּהוֹן. אָתוּ כֻּלְּהוּ וּבָרִיכוּ לֵיהּ, וְאָמְרוּ לֵיהּ סִינַ"י סִינַ"י, דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ מַלִּיל בְּפוּמוֹי, מַאן יָכִיל לְקַיְּימָא קַמֵּיהּ בְּכֹלָּא. זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְחַדְּשָׁא חִבּוּרָא קַדְמָאָה דָּא בָּךְ, לְאַנְהָרָא שְׁכִינְתָּא בְּגָלוּתָא.

Hebrew Letters Metatron Moses Torah Wisdom

103. He said to them: Sages of all generations during whose time you, have been OR WILL BE, and how much more so the Holy Luminary, THAT IS, RABBI SHIMON, whose wisdom will shine in all the generations that come after him: do not give the Holy One, blessed be He, quiet in the Torah until the Holy Spirit is poured out on us. (THERE APPEARS TO BE AN OMISSION IN THE TEXT HERE). For none but you may use Metatron the great prince, since your name is intimated in the initials of his, FOR THE INITIAL LETTERS OF THE WORDS METATRON THE GREAT PRINCE ARE MEM SHIN HEI, WHICH SPELL MOSES.

103. אָמַר לוֹן, רַבָּנָן דְּכָל דָּרָא הֲוִיתוּ בִּזְמַנֵּיהוֹן, כ"ש בּוּצִינָא קַדִּישָׁא, דְּנָהִיר חָכְמָתֵיהּ בְּכָל דָּרִין דַּהֲווֹ אֲבַּתְרֵיהּ, אַל תִּתְּנוּ דֳּמִי לְקוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא, עַד יֵעָרֶה עָלֵינוּ רוּחַ קֻדְשָׁא דְּהָא לָא אִית רְשׁוּ לְאִשְׁתַּמְּשָׁא בִּמְטַטְרוֹ"ן שַׂר הַפָּנִים אֶלָּא לָךְ, דְּאַתְוָון דִּילֵיהּ רְמִיזִין בִּשְׁמָךְ.