Prologue: Chapter 12

The donkey driver

Synopsis

Rabbi Elazar, the son of Rabbi Shimon, is traveling by donkey with Rabbi Aba , one of the great students of Rabbi Shimon. A lowly donkey driver pushes their donkey from behind in order to help the two Rabbis along in their journey. The donkey driver strikes up a conversation with the two sages and begins revealing spiritual secrets. Rabbi Elazar is surprised and at first a bit skeptical, but soon realizes that this simple man is speaking great wisdom. As the donkey driver continues with a lengthy discourse on many supernal mysteries, Rabbi Elazar and Rabbi Abba begin to realize the greatness and eminence of the person in their midst. At the end of the discourse, they recognize the donkey driver: they are face-to-face with Rabbi Hamnuna Saba, the great sage who had left the physical world some time before. Once he is recognized, Rabbi Hamnuna Saba disappears and returns to the Upper Worlds.

In speaking about the travels and journeys of the sages, the Zohar is also referring to the spiritual paths that all of us must eventually follow. In reality, Rabbi Elazar and Rabbi Abba were on a spiritual journey, and the help and support they received from the great sage Rabbi Hamnuna Saba assisted them in their ascent to a higher level of being.

All of us require the assistance of righteous souls as we evolve along our own spiritual paths. As our eyes observe the Hebrew letters and our minds absorb the meaning of this story, we too are able to draw down a righteous soul who will assist us in taking the next step forward in our spiritual development.

Donkeys Torah

74. Rabbi Elazar was on his way to visit his father-in-law, Rabbi Yosi, the son of Rabbi Shimon, son of Lakunya, accompanied by Rabbi Aba. Another man was walking behind them driving their donkeys. Rabbi Aba said, Let us start a discussion on the Torah, as the time and place are propitious and can help us complete our journey.

74. רַבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחֱמֵי לְרַבִּי יוֹסֵי בְּרַבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי, וְרַבִּי אַבָּא בַּהֲדֵיהּ, וַהֲוָה טָעֵין חַד גַּבְרָא אֲבַתְרַיְיהוּ. אֲמַר רַבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא, דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן.

Creation Form Shabbat Strength

75. Rabbi Elazar opened the discussion with the phrase, "You shall keep My Shabbatot" (Vayikra 19:30). Come and see: the Holy One, blessed be He, created the world in six days. And on each day He revealed His actions and gave that day His strength. But when did He actually reveal His actions and give His strength? This happened on the fourth day! Because the first three days were all undisclosed and nothing appeared. But as soon as the fourth day arrived, He revealed His action and shared His strength with all!

75. פְּתַח רַבִּי אֶלְעָזָר וַאֲמַר אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. תָּא חֲזֵי, בְּשִׁית יוֹמִין בְּרָא קָדוֹשׁ בָּרוּךְ הוּא עָלְמָא. וְכָל יוֹמָא וְיוֹמָא גָלֵי עֲבִידְתֵּיהּ, וִיהַב חֵילֵיהּ בְּהַהוּא יוֹמָא. אֵימָתַי גָּלֵי עֲבִידְתֵּיהּ וִיהַב חֵילֵיהּ. בְּיוֹמָא רְבִיעָאָה, בְּגִין דְּאִינוּן תְּלַת יוֹמִין קַדְמָאִין כָּלְהוֹ הֲווֹ סְתִימִין וְלָא אִתְגָּלוּ, כֵּיוָן דַּאֲתָא יוֹמָא רְבִיעָאָה, אַפֵּיק עֲבִידְתָּא וְחֵילָא דְּכָלְהוֹ.

Air Creation Earth Fire Water

76. So Fire, Water and Air -- THE THREE SFIROT CHESED, GVURAH AND TIFERET,THE SECRET OF THE THREE FIRST DAYS -- which are the supernal elements, were kept in suspense and the full action of creation was not revealed until the earth, WHICH IS THE SECRET OF MALCHUT, disclosed them. Only then was the work of each one of them known ON THE FOURTH DAY.

76. דְּהָא אֶשָׁא וּמַיָא וְרוּחָא, אַף עַל גָּב דְּאִינוּן תְּלַת יְסוֹדִין עִלָּאִין, כָּלְהוֹ תַּלְיָין וְלָא אִתְגְּלֵי עֲבִידְתָּא דִלְהוֹן עַד דְּאַרְעָא גָּלֵי לוֹן, כְּדֵין אִתְיְדַע אוּמְנוּתָא דְּכָל חַד מִנַּיְיהוּ.

Chair Craftsmanship Creation Earth Throne

77. You may say that this was on the third day, as it is written, "Let the earth bring forth grass...And the earth brought forth grass" (Beresheet 1:11-12). HERE YOU MAY SAY IS THE REVELATION OF THE CREATION OF THE EARTH, WHICH IS MALCHUT, OCCURRING ON THE THIRD DAY! AND HE REPLIES: Although it is written that this occurred on the third day, WHICH IS THE SECRET OF TIFERET, it actually was on the fourth day, WHICH IS THE SECRET OF MALCHUT. The fourth day became part of the third day so that TIFERET AND MALCHUT were combined and inseparable. But afterward, on the fourth day, He revealed His actions and his workmanship of each and every one OF CHESED, GVURAH AND TIFERET. The fourth day is the fourth leg of the supernal throne, WHICH IS BINAH, WHOSE FOUR LEGS ARE CHESED, GVURAH, TIFERET AND MALCHUT.

77. וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה, דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא, וּכְתִיב וַתּוֹצֵא הָאָרֶץ. אֶלָּא הַאי אַף עַל גָּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה, וְאִתְכְּלֵיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פְּרוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלֵי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכָרְסְיָיא עִלָּאָה.

Chair Face Grades Shabbat Zeir Anpin

78. So all the actions, whether it be those of the first THREE days, WHICH ARE CHESED, GVURAH AND TIFERET, or the last THREE days, WHICH ARE NETZACH, HOD AND YESOD, were dependent on the day of the Shabbat, WHICH IS MALCHUT, FROM THE PERSPECTIVE OF THE UPPER THREE SFIROT AND HER ENTIRE PERFECTION. Therefore, it is written, "And on the seventh day Elohim ended (or completed) His work which He had done" (Beresheet 2:2). This refers to the Shabbat and the fourth leg of the throne. THAT IS TO SAY, THE SHABBAT AND THE FOURTH DAY ARE BOTH ASPECTS OF MALCHUT. NEVERTHELESS, THE FOURTH DAY IS MALCHUT, WHICH IS INCLUDED WITH ZEIR ANPIN AT THE LEVEL OF HIS TIFERET FROM THE CHEST UPWARD. AND THE DAY OF THE SHABBAT IS THE SECRET OF MALCHUT AT THE STAGE OF MATING FACE-TO-FACE WITH ZEIR ANPIN.

78. וְכָל עֲבִידְתַּיְיהוּ דְּכָלְהוֹ, בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין, הֲווֹ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא. הֲדָא הוּא דִכְתִיב וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכָרְסְיָיא.

Face Shabbat Zeir Anpin

79. And if you ask, If it is so, THAT THE SHABBAT IS MALCHUT, then why does it say, "You shall keep My Shabbatot," which refers to two?" HE REPLIES, The Shabbat of the Evening of the Shabbat, WHICH IS MALCHUT, and the Shabbat of the actual day of Shabbat, WHICH IS ZEIR ANPIN WHO SHINES UPON THE SHABBAT, WHICH IS MALCHUT, are in unison as one. THERE IS NO SEPARATION BECAUSE THEY ARE UNITED FACE-TO-FACE AND CALLED TWO SHABBATOT!

79. וְאִי תֵימָא אִי הָכֵי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ, תְּרֵין. אֶלָּא שַׁבָּת דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פֵּרוֹדָא.

Aba and Ima Donkeys Holiness (Kedushah) Kedushah (Holiness) Sanctuary Shabbat

80. The one who was DRIVING THE DONKEYS AND following behind said: And what is the meaning of "and reverence My sanctuary?" (Vayikra 19:30). Rabbi Aba replied: This applies to the sanctity of the Shabbat. Then he asked: And what is the sanctity of the Shabbat? He said to him: This is the sanctity that is drawn down from above, FROM ABA AND IMA. He said to him, If that is so, then you have made the Shabbat without any sanctity OF ITS OWN! FOR sanctity prevails only when it comes from above, FROM ABA AND IMA. Rabbi Aba answered: It is indeed so, as it is written, "And call the Shabbat a delight, the holy DAY of Hashem honorable" (Yeshayah 58:13). So the Shabbat is mentioned separately, as is the holiness of Hashem. He then asked him: What then is the "holiness of Hashem?" Rabbi Aba replied: This is the holiness that descends from above, FROM ABA AND IMA, and rests upon it, UPON THE SHABBAT. He said, If holiness, which descends from above, is called "honorable," it may seem as though the Shabbat itself is not "honorable." Yet it is written, "and shall honor it" (Ibid.), SO THE SHABBAT IN ITSELF IS HONORABLE! Rabbi Elazar said to Rabbi Aba, Let this man speak, because he has something wise to say, something of which we know nothing. They said to him, Say what you want to say!

80. אֲמַר הַהוּא טַיְיעָא דַּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אֲמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אֲמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. א"ל דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא מִלְּעֵילָא. אֲמַר לֵיהּ אִי הָכֵי עֲבֵידַת לְשַׁבָּת דְּלָא אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא. אֲמַר רַבִּי אַבָּא, וְהָכֵי הוּא, וְקָרָאתָ לַשַּׁבָּת עוֹנֶג לִקְדוֹשׁ ה' מְכוּבָּד. אַדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה' לְחוּד. אֲמַר לֵיהּ אִי הָכֵי מַאן קְדוֹשׁ ה'. אֲמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אֲמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד, אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד, וּכְתִיב וְכִבַּדְתּוֹ. אֲמַר רַבִּי אֶלְעָזָר לְרַבִּי אַבָּא: אַנַח לְהַאי גַבְרָא דְּמִלָּה דְחָכְמְתָא אִית בֵּיהּ, דַּאֲנַן לָא יְדַעְנָא בָהּ. אֲמָרוּ לֵיהּ: אֵימָא אַנְתְּ.

Cubits Directions Form Shabbat

81. The man began with the verse, "My Shabbatot" (Vayikra 19:30). The particle et IS MENTIONED HERE to include the Shabbat limits, which are 2,000 cubits in every direction. For this reason, the verse added THE PARTICLE et. "My Shabbatot" IN THE PLURAL FORM refers to both the higher Shabbat and the lower Shabbat, which are joined as one and are both concealed.

81. פְּתַח וַאֲמַר, אֶת שַׁבְּתוֹתַי. אֶת, לְאַסְגָּאָה תְּחוּם שַׁבָּת, דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא, וּבְגִין כָּךְ אַסְגֵי אֶת שַׁבְּתוֹתַי, דָּא שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה, דְּאִינוּן תְּרֵין כְּלִילָן כַּחֲדָא, וּסְתִימִין כַּחֲדָא.

Community of Yisrael Creation Crowns Daughter Fear Kiddush Prayer Sanctuary Seventy Shabbat Universe Zeir Anpin

82. Another Shabbat, however, remained unmentioned and felt humiliated. She came forward and said, Master of the Universe, from the day You created me until now I am called 'the Shabbat,' and there is no day without a night! He told her: My daughter, you are the Shabbat and I have called you 'the Shabbat,' but now I am adorning you with a more glorious crown. He then sent forth a proclamation stating, "And you shall revere My sanctuary" (Vayikra 19:30). And this is the Shabbat of the eve of Shabbat, which is awe, where awe prevails. But who is this Shabbat? The Donkey Driver REPLIES: This is the one that the Holy One, blessed be He, included TOGETHER WITH HER, saying: "I am Hashem" (Ibid.). "I" IS THE SECRET OF MALCHUT, WHICH IS THE SECRET OF THE EVE OF SHABBAT, "HASHEM" IS THE SECRET OF ZEIR ANPIN. AND BY THE WORDS, "I AM HASHEM," THEY WERE COMBINED TOGETHER. And I heard this from my father, who emphasized THAT THE WORD et symbolizes the Shabbat limits. My Shabbatot, IN THE PLURAL, denotes the circle and the square within, which are two, MEANING THERE ARE TWO SHABBATOT. According to these two, there are two hallowed prayers that we should recite. One starts with Vaychulu (Beresheet 2:1-3), and the other is the Kiddush. The passage of Vaychulu consists of 35 words, and in the Kiddush that we perform there are also 35 words. COLLECTIVELY, they add up to seventy names, with which the Holy One, blessed be He, and the Congregation of Yisrael adorn themselves.

82. אִשְׁתָּאַר שַׁבָּת אָחֳרָא דְּלָא אִדְכַּר וַהֲוָה בְּכִסּוּפָא. אֲמָרָה קַמֵּיהּ: מָארֵי דְעָלְמָא, מִיּוֹמָא דְּעַבְדַּת לִי, שַׁבָּת אִתְקָרֵינָא, וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אֲמַר לָהּ: בְּרַתִּי, שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטַּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וַאֲמַר, מִקְדָּשִׁי תִּירָאוּ, וְדָא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, דְּאִיהִי יִרְאָה, וְשַׁרְיָא בָהּ יִרְאָה. וּמָאן אִיהוּ, דְּקָדוֹשׁ בָּרוּךְ הוּא אַכְלֵיל וַאֲמַר, אֲנִי ה'. וַאֲנָא שְׁמַעְנָא מֵאַבָּא דַּאֲמַר הָכֵי. וְדַיֵּיק, אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת. שַׁבְּתוֹתַי, דָּא עִגּוּלָא וְרִבּוּעַ דִּלְגוֹ, וְאִינוּן תְּרֵין. וּלְקָבֵיל אִינוּן תְּרֵין, אִית תְּרֵי קְדוּשָׁתֵי דְּאִית לָנוּ לְאַדְכָּרָא, חַד וַיְכֻלּוּ, וְחַד קָדוֹשׁ. וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וַחֲמֵשׁ תֵּיבִין, וּבְקִדּוּשָׁא דַּאֲנַן מְקַדְּשִׁין, תְּלָתִין וַחֲמֵשׁ תֵּיבִין, וְסָלֵיק כֹּלָּא לְשַׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוֹ.

Shabbat

83. And because this circle and this square are My Shabbatot, they are both included in the word Keep, as it is written, "You shall keep..." But the upper Shabbat is not included in 'Keep', but only in 'Remember', because the supernal King, WHO IS BINAH, is completed by 'Remember'. And this is why, BINAH is called the "King to whom Peace belongs." As His Peace is 'Remember'. And so there is no controversy above.

83. וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא, אִינוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר, דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלֵיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתַּיֵּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא.

Gods Jacob Jeremiah Joseph Peace

84. The Donkey Driver said, There are two kinds of peace down below: One is Jacob, WHO IS TIFERET; the other is Joseph, WHO IS YESOD. And because of this, Peace is written twice in "Peace, Peace to him that is far off, and to him that is near" (Yeshayah 57:19). "To him that is far" refers to Jacob; "to him that is near" refers to Joseph. So "to him that is far" means, as you say, "Hashem has appeared to me from afar" (Yirmeyah 31:2), and also, "And his sister stood afar off" (Shemot 2:4). And "to him that is near" means, as you say, "to new ELOHIM that came from nearby" (Devarim 32:17).

84. בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא, חַד יַעֲקֹב, וְחַד יוֹסֵף, וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב, לָרָחוֹק דָּא יַעֲקֹב וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כד"א מֵרָחוֹק ה' נִרְאָה לִי וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב, כד"א חֲדָשִׁים מִקָּרוֹב בָּאוּ.

Death Death and the Afterlife Fear Jeremiah Point Sanctuary Tetragrammaton

85. "From afar" (Yirmeyah 31:2), refers to the upper Point in His Palace. And the verse refers to it with the words, "You shall keep" (Vayikra 19:30), where it is included within 'Keep'. "And reverence My sanctuary" (Ibid.) refers to the Point in the center that should be most greatly feared, since the penalty for transgressing it is death. For it is written, "Everyone who profanes it shall surely be put to death" (Shemot 31:14). And who "profanes it?" Those who penetrate into the space of the circle and the square - into the spot where that Point is situated - and damage it. They "shall surely be put to death!" This is why it is written, "and reverence." And this Point is called "I," where the Most High and Concealed One, namely Yud Hei Vav Hei prevails. Thus, "I AM HASHEM" (VAYIKRA 19:30), AND all is One. Rabbi Elazar and Rabbi Aba alighted FROM THEIR DONKEYS, and kissed him. They said, with all this wisdom in your possession you are leading donkeys behind us?! They asked him: 'who are you?' He answered them, 'Do not ask me who I am, but let us, me and you, walk along and deal in the Torah. Let each of us speak words of wisdom to illuminate the way.

85. מֵרָחוֹק, דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ, וְעַל דָּא כְּתִיב תִּשְׁמוֹרוּ אִתְכְּלֵיל בְּשָׁמוֹר וּמִקְדָּשִׁי תִּירָאוּ, דָּא נְקוּדָה דְקַיְימָא בְּאֶמְצָעִיתָא, דְּאִית לְדַחֲלָא מִנָּהּ יַתִּיר מִכֹּלָּא, דְּעָנְשֵׁיהּ מִיתָה, וְהַיְינוּ דִכְתִיב מְחַלֲּלֶיהָ מוֹת יוּמָת. מָאן מְחַלֲּלֶיהָ, מָאן דְּעָאל לְגוֹ חָלָל דְּעִגּוּלָא וְרִבּוּעָא, לַאֲתַר דְּהַהוּא נְקוּדָה שַׁרְיָא וּפָגִים בֵּיהּ מוֹת יוּמָת, וְעַל דָּא כְּתִיב תִּירָאוּ. וְהַהִיא נְקוּדָה אִקְרֵי אֲנִי, וַעֲלָהּ שַׂרְיָא הַהוּא דְּסָתִים עִלָּאָה דְּלָא אִתְגַּלְּיָא, וְהַיְינוּ הוי"ה וְכֹלָּא חַד. נָחֲתוּ רָבִּי אֶלְעָזָר וְר' אַבָּא וּנְשָׁקוּהוּ. אֲמָרוּ, וּמַה כָּל חָכְמְתָא דָא אִית תְּחוֹת יְדָךְ, וְאַתְּ טָעֵין אַבַּתְרִין. אֲמָרוּ לֵיהּ מָאן אַנְתְּ, אֲמַר לוֹן לָא תִשְׁאֲלוּן מָאן אֲנָא, אֶלָּא אֲנָא וְאַתּוּן נֵיזֵל וְנִתְעַסֵּק בְּאוֹרַיְיתָא, וְכָל חַד יֵימָא מִלִּין דְּחָכְמְתָא לְאַנְהָרָא אוֹרְחָא.

Chair Donkeys Hebrew Letters Throne War

86. They said to him: Who has put you here to be a donkey driver? He replies: The letter Yud waged war against the two letters, Caf and Samech, TO COME AND join me. The letter Caf did not want to leave ITS PLACE and join me because it can only be at rest in THE THRONE. And the Samech did not want to leave ITS PLACE, because it has to support those who fall. And without the Samech, they cannot survive!

86. אֲמָרוּ לֵיהּ, מָאן יְהַב לָךְ לְמֵיזַל הָכָא לְמֶהֱוֵי טָעוּן בְּחַמְרֵי, אֲמַר לוֹן, יוּ"ד עֲבַד קְרָבָא בִּתְרֵין אַתְוָון, בְּכָ"ף וְסַמַ"ךְ, לְאִתְקַשְׁרָא בַּהַדָּאי. כָּ"ף, לָא בָּעָא לְאִסְתַּלָּקָא וּלְאִתְקַשָּׁרָא, בָּתַר דְּלָא יָכְלָא לְמֶהֱוֵי רִגְעָא חָדָא אֶלָּא בֵּיהּ. סַמַ"ךְ, לָא בָעָא לְאִסְתַּלָּקָא, בְּגִין לְסַעֲדָא לְאִינוּן דְּנָפְלִין, דְּהָא בְּלִי סַמַ"ךְ לָא יָכְלִין לְמֶהֱוֵי.

Donkeys Hebrew Letters

87. He continued: The letter Yud alone came over to me by itself, kissed me, embraced me, and wept together with me. It said to me, My son, what shall I do with you? I am leaving you to load myself with a plenitude of good things and of precious, sublime and secretive letters. And then I shall return to you and help you. I shall bring you the possessions of two letters that are much higher than those that have left you. These are substance (Heb. yesh, Yud-Shin), the superior Yud together with the superior Shin. AND THEY shall become your treasure, full of all riches. So for this purpose, my son, go and drive the donkeys. And this is why I am still doing so!

87. יוּ"ד אֲתָא לְגַבָּאי יְחִידָאָה, נָשֵׁיק לִי, וְגַפֵּיף לִי, בְּכָה עִמִּי וַאֲמַר לִי, בְּרִי מָה אַעֲבֵיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וַאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ, וַאֲנָא אֶהֱוֵי סְעִיד לָךְ, וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין, יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ, דְּאִינוּן יֵשׁ, יוּ"ד עִלָּאָה, וְשִׁי"ן עִלָּאָה, לְמֶהֱוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל, וּבְגִין כָּךְ בְּרִי, זִיל וֶהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזֵיל בְּכָךְ.

Air Donkeys Earth Honey Kisses Manna Messiah, The Poor Torah Tower

88. Rabbi Elazar and Rabbi Aba rejoiced. They also wept and said to him, Come, you shall ride on the donkey and we shall walk along behind you. He said to them, have I not told you that it is the command of the King, until the donkey driver appears! THIS REFERS TO KING MESSIAH, WHO IS DESCRIBED BY THE WORDS, "POOR AND RIDING ON A DONKEY." They said to him, Until now you have not given us your name. And where do you live? He told them, Where I live is a good place and very precious to me. It is a tower - a very highly exalted tower - that floats on air. And those who live in this tower are the Holy One, blessed be He, and one poor man! But I have been exiled from there, and came to drive the donkeys. Rabbi Aba and Rabbi Elazar looked at him, and his words tasted as sweet as the manna and honey to them. They said to him, If you tell us the name of your father, we will kiss the earth under your feet! He responded, Why? What for? It is not my habit to take pride in the study of the Torah.

88. חָדוּ ר' אֶלְעָזָר וְר' אַבָּא וּבְכוֹ, וַאֲמָרוּ: זִיל רְכֵיב, וַאֲנַן נַטְעִין אַבַּתְרָךְ. אֲמַר לוֹן, וְלָא אֲמָרִית לְכוֹן דִּפְקוֹדָא דְּמַלְכָּא אִיהוּ, עַד דְּיֵיתֵי הַהוּא דְטָעַן חַמְרֵי. אֲמָרוּ לֵיהּ, הָא שְׁמָךְ לָא אֲמַרְתְּ לָן, אֲתַר בֵּית מוֹתָבָךְ מַאי הוּא. אֲמַר לוֹן, אֲתַר בֵּית מוֹתְבִי אִיהוּ טַב וְעַיְילָא לְגַבָּאי, וְאִיהוּ מִגְדָּל חַד דְּפָרַח בַּאֲוִירָא, רַב וְיַקִּירָא. וְאִינוּן דְּדַיְירִין בֵּיהּ בְּהַאי מִגְדְּלָא, קָדוֹשׁ בָּרוּךְ הוּא וְחַד מִסְכְּנָא. וְדָא הוּא אֲתַר בֵּית מוֹתְבִי, וְגָלֵינָא מִתַּמָּן, וַאֲנָא טָעֵין חַמְרֵי. אַשְׁגָּחוּ רַבִּי אַבָּא וְרָבִּי אֶלְעָזָר בֵּיהּ, וְאַטְעֵים לוֹן מִלּוֹי דַּהֲווֹ מְתִיקִין כְּמַנָּא וְדוּבְשָׁא. אֲמָרוּ לֵיהּ שְׁמָא דַּאֲבוּךְ אִי תִימָא, נַנְשֵׁיק עַפְרָא דְרַגְלָךְ. אֲמַר לוֹן, וְאַמַּאי, לָאו אוֹרַח דִּילִי בְּכָךְ לְאִתְגָאָה בְּאוֹרַיְיתָא.

Air Fish Hands Ocean Seas Tower Year

89. He continued, but the place where my father lives is in the Great Ocean. And he was a fish that swam from one end of the Great Ocean to the other. And he was mighty and noble, a venerable figure who became wise 'with the years,' and was able to swallow up all the other fish in the sea. Then later he released them full of life and all the good of the world. And with his might, he was able to cross over the entire Ocean in an instant. And he released me, like an arrow in the hand of a valiant man, and hid me in that place that I told you about - NAMELY THE TOWER THAT FLOATS ON AIR - while he returned to his home and disappeared in the Ocean.

89. אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא, וְאִיהוּ הֲוָה חַד נוּנָא דַּהֲוָה אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וַהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דַּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפֵּיק לוֹן חָיִין וְקַיָּימִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפֵּיק לִי כְּגִירָא בִּידָא דִגְבַר תְּקֵיף. וּטְמִיר לִי בְּהַהוּא אֲתַר דַּאֲמָרֵית לְכוֹ. וְהוּא תָּב לְאַתְרֵיהּ, וְאִגְנִיז בְּהַהוּא יַמָּא.

Donkeys Light Torah

90. Rabbi Elazar examined his words and then said to him: You are the son of the Holy Luminary! You are the son of Rav Hamnuna Saba the venerable! You are the son of the Light of the Torah! And you drive our donkeys for us! They both wept and kissed him, then continued their journey. AND AGAIN they asked him: May it please our lord to tell us his name?

90. אַשְׁגַּח ר' אֶלְעָזָר בְּמִלּוֹי. אֲמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוֹצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא, וְאַנְתְּ טָעֵין אַבַּתְרָן. בְּכוֹ כַּחֲדָא וּנְשָׁקוּהוּ וַאֲזָלוּ אֲמָרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ.

Deeds Hosts Jehoiada (Yehoyada) Samuel Torah Wisdom

91. He began with the verse, "And Benayahu the son of Jehoida" (II Shmuel 23:20). This verse has been explained, and explained well! But it came to show us the sublime secrets of the Torah. SO THE NAME Benayahu the son of Jehoida has been mentioned AS REFERRING TO the secret of wisdom. It is a clue to something deep and concealed, and the name caused it. "the son of a valiant living (lit. 'man')" applies to the Righteous, with life of the worlds. "Mighty of deeds" (Ibid.) means that he is the Master of all actions and of all the hosts on high, because they all come from him. He is CALLED "Hashem Tzva'ot" BECAUSE HE IS the sign throughout His hosts and is distinguished as he stands high above them all.

91. פְּתַח וַאֲמַר, וּבְנָיָהוּ בֶּן יְהוֹיָדָע, הַאי קְרָא אוֹקְמוּהָ, וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דַּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא, מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי, דָּא צַדִּיק חַי עָלְמִין. רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכָלְּהוֹ נָפְקִין מִנֵּיהּ. ה' צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ, רְשִׁים הוּא וְרַב מִכֹּלָא.

Deeds Eyes Grades Light Samuel Tree

92. "Mighty of deeds" is "of Kavtze'el" (Ibid.). So where did this great and precious tree, which is greater than all, come from? From which grade? The verse repeatedly states, "of Kavtze'el," which is a high and concealed grade that "neither has the eye seen..." (Yeshayah 64:3). It includes everything, and it gathers everything it receives from the supernal light, and from it everything goes forth.

92. רַב פְּעָלִים אִיהוּ מְקַבְצְאֵל, הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא, מֵאָן אֲתַר נְפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וַאֲמַר מְקַבְצְאֵל, דַּרְגָּא עִלָּאָה סְתִימָאָה דְּעַיִן לֹא רָאֲתָה וגו', דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפֵיק כֹּלָּא.

Body Grades Hosts Temple, The

93. And this is the sacred concealed temple, into which all the grades are gathered and concealed. The body of this temple is where all the worlds are gathered, whereby all the holy hosts are nourished and sustained.

93. וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא, דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא קַיָּימִין כָּל עָלְמִין, וְכָל חַיָּילִין קַדִּישִׁין מִנֵּיהּ אִתְזְנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן.

Flow (Holy) Temple Moab Samuel Temple, The

94. "He slew two lion-hearted men of Moab" (II Shmuel 23:20). Two Temples existed and were sustained on His account: The first Temple and the second. However, as He was gone, the flow from above stopped. SO, SEEMINGLY, it is as if he "slew," destroyed, and ended them.

94. הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב, תְּרֵין מִקְדְּשִׁין קַיָּימִין בְּגִינֵיהּ, וְאִתְזְנוּ מִנֵּיהּ, מִקְדָּשׁ רִאשׁוֹן וּמִקְדָּשׁ שֵׁנִי, כֵּיוָן דְּאִיהוּ אִסְתַּלַּק נְגִידוּ דַּהֲוָה נְגִיד מִלְּעֵילָא אִתְמְנַע, כִּבְיָכוֹל הוּא הִכָּה לוֹן וְחָרֵיב לוֹן, וְשֵׁצֵי לוֹן.

Chair Chebar (River) Exile Ezekiel Flow Grades Heaven Hebrew Letters (Holy) Temple Job Light Moab Rivers Throne Waters

95. And the holy throne, WHICH IS MALCHUT, collapsed. As it is written, "As I was in exile" (Yechezkel 1:1). THIS MEANS that a certain grade, which is called I (Heb. ani, Aleph-Nun-Yud), WHICH IS MALCHUT, was in exile. Where? "By the river Kevar" (Ibid.). THIS MEANS by the river that had sprouted and flowed from Kevar (already), BUT NOW, BECAUSE all its waters and fountains have dried up, does not flow as before. Therefore it is written, "and the river is parched, and dries up" (Iyov 14:11). It "is parched" at the first Temple and "dries up" at the second. For this reason, IT IS WRITTEN: "He slew two lion-hearted men of Moab." Moab IS FORMED BY THE WORDS Me (from) and Ab (father), or from our Father in Heaven. And both Temples were destroyed because of Him, as all the lights that shone upon Yisrael were now darkened.

95. וְכָּרְסְיָיא קַדִּישָׁא נָפְלַת, הה"ד וַאֲנִי בְּתוֹךְ הַגּוֹלָה. הַהוּא דַרְגָּא דְּאִקְרֵי אֲנִי, הוּא בְּתוֹךְ הַגּוֹלָה. אַמַּאי, עַל נְהַר כְּבָר, עַל נָהָר דְּנָגִיד וְנָפֵיק דְּפָסִיק מֵימוֹי וּמַבּוּעוֹי, וְלָא אִנְגִיד כַּד בְּקַדְמֵיתָא. הה"ד וְנָהָר יֶחֱרָב וְיָבֵשׁ, יֶחֱרָב בְּבַיִת רִאשׁוֹן, וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב. מוֹאָב: דַּהֲווֹ מֵאָב דְּבִשְׁמַיָא, וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דַּהֲווֹ נְהִירִין לְיִשְׂרָאֵל כָּלְהוֹ אִתְחֲשָׁכוּ.

Altar Atonement Dogs Lion Prosecution Purification Rivers Sacrifice Samuel Sin Soul, The Waters

96. Further, "He went down and slew the lion" (II Shmuel 23:20). In early days, when this river's waters flowed downward, Yisrael were in a state of perfection, because they offered their offerings and sacrifices to atone for their sins and purify their souls. Then, from above, the image of a lion descended. They saw it on the altar, as it crouched on its prey, consuming it like a mighty man. And all the dogs, THAT IS THE PROSECUTORS, hid from it and did not come out TO ACCUSE!

96. וְתוּ הוּא יָרַד וְהִכָּה אֶת הָאֲרִי. בְּזִמְנִין קַדְמָאִין, כַּד הַאי נָהָר הֲוָה מָשִׁיךְ מֵימוֹי לְתַתָּא, הֲווֹ קַיָּימִין יִשְׂרָאֵל בִּשְׁלִימוּ, דְּדַבְּחִין דִּבְחִין, וְקָרְבְּנִין לְכַפָּרָא עַל נַפְשַׁיְיהוּ, וּכְדֵין, הֲוָה נָחִית מִלְּעֵילָא דְּיוֹקְנָא דְּחַד אַרְיֵה, וַהֲווֹ חָמָאן לֵיהּ ע"ג מַדְבְּחָא, רָבֵיץ עַל טַרְפֵּיהּ, אָכֵיל קָרְבְּנִין כִּגְבַר תַּקִּיף. וְכָל כַּלְבִּין הֲווֹ מִתְטַמְרִין מִקַּמֵּיהּ, וְלָא נַפְקֵי לְבַר.

Adam Altar Baladan (Dog) Dogs Evil Eyes Face Grades Hebrew Letters Lion Oriel (Lion) Other Side Samuel Sin

97. The sins caused Him ? to go down to the lower levels and slay the lion. BECAUSE the lion refused to give up its prey as before, IT IS AS THOUGH He ? killed it! THEREFORE, assuredly, "He slew the lion." "In the midst of a pit" (Ibid.) in front of the eyes of the Other, Evil Side. And because the Other Side saw this, it gained courage and sent a dog to eat the offerings, ABOVE THE ALTAR, INSTEAD OF THE LION. And what is the name of that lion? Oriel IS ITS NAME, as he had the face of a lion. And what is the name of that dog? Baladan is its name, BECAUSE BALADAN IS FORMED BY THE SAME LETTERS AS THE WORDS BAL (NOT) AND ADAM (MAN), WITH THE FINAL MEM EXCHANGED FOR NUN. And it is not a human being, but a dog with the face of a dog.

97. כֵּיוָן דְגָרְמוּ חוֹבִין, אִיהוּ נָחֵית לְגוֹ דַּרְגִּין דִּלְתַתָּא, וְקָטֵיל לְהַהוּא אַרְיֵה, דְּלָא בָעָא לְמֵיהַב לֵיהּ טַרְפֵּיהּ כִּדְבְקַדְמֵיתָא, כִּבְיָכוֹל קָטֵיל לֵיהּ. הוּא הִכָּה אֶת הָאֲרִי וַדַּאי, לְתוֹךְ הַבּוֹר, לְעֵינָהָא דְּסִטְרָא אָחֳרָא בִּישָׁא. כֵּיוָן דְּחָמַאת הָכֵי, הַהוּא סִטְרָא אָחֳרָא אִתְתַּקְפַת וְשַׂדְּרַת לְחַד כַּלְבָּא לְמֵיכַל קָרְבְּנִין. וּמַה שְּׁמֵיהּ דְּהַהוּא אַרְיֵה, אוֹרִיאֵל, דְּאַנְפּוֹי אַנְפֵּי אַרְיֵה. וּמַה שְּׁמֵיהּ דְּהַהוּא כַּלְבָּא. בְּלַאדָן שְׁמֵיהּ, דְּלָאו אִיהוּ בִּכְלַל אָדָם, אֶלָא כַּלְבָּא וְאַנְפֵּי כַּלְבָּא.

Fear Fire Judgment Point Samuel Sin Snow

98. "In a day of snow" (II Shmuel 23:20) DESCRIBES the day when the sins caused the sentence to be pronounced by the Court on high. Therefore, it is written, "She is not afraid of the snow" (Mishlei 31:21), which symbolizes the judgment on high, WHICH IS CALLED SNOW. Why IS SHE NOT AFRAID? Because "all her household are clothed with scarlet" (Ibid.). THIS IS HOW she can endure the strong fire. Up to this point, the secret of the verse is not revealed.

98. 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, וְיָכֵיל לְמִיסְבַּל אֶשָּׁא תַּקִּיפָא. עַד כָּאן רָזָא דִקְרָא.

Blessing Egypt Egyptians Light Moses Samuel

99. What is written next? "And he slew the Egyptian, a man of good appearance" (II Shmuel 23:21). Here the secret of the verse is revealed to let us know that every time Yisrael sinned, he went away and prevented them from receiving all the blessings and all the lights that shone upon them. "He slew the Egyptian." This is the light, THAT IS, the same Light that shone upon Yisrael. And who is he? HE IS Moses. As he is described in the verse, "And they said an Egyptian man delivered us" (Shemot 2:19). Because he was born and grew up IN EGYPT until he rose to reach the Supernal Light.

99. מַה כְּתִיב בַּתְרֵיהּ, 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 דַּהֲווֹ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי, דָּא נְהוֹרָא, דְּהַהוּא נְהוֹרָא דַּהֲוָה נָהֵיר לוֹ לְיִשְׂרָאֵל. וּמָאן אִיהוּ, מֹשֶׁה. דִּכְתִיב וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וגו', וְתַמָּן אִתְיְלֵיד, וְתַמָּן אִתְרַבֵּי, וְתַמָּן אִסְתַּלֵיק לִנְהוֹרָא עִלָּאָה.

Grades Samuel

100. "A man of good appearance (Heb. mar'eh)." This is, as it is written, "manifestly (Heb. mare'h), and not in dark speeches" (Bemidbar 12:8). "A man," is, as it is written, "the man of Elohim" (Devarim 33:1). This is the husband of that "appearance," the glory of Hashem, WHICH IS MALCHUT. Because he earned the right to lead this grade over the land, as he wished, a feat that no other man had achieved.

100. אִישׁ מַרְאֶה: כד"א וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ, כד"א אִישׁ הָאֱלֹהִים, כִּבְיָכוֹל, בַּעֲלָהּ דְּהַהוּא מַרְאֶה, כְּבוֹד ה'. דְּזָכָה לְאַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא, מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא.

Creation Egyptians Hands Holy Name Moses Rock Rod Samuel Shabbat Sin Spears

101. "And the Egyptian had a spear in his hand" (II Shmuel 23:21). This refers to the rod of Elohim that was delivered into his hand. As it is written, "With the rod of Hashem in my hand" (Shemot 17:9). And this is the same rod that was created at the twilight of Shabbat eve and was engraved with the Holy Name by a holy shaping. And with this ROD Moses committed the sin of smiting the rock, as is written, "And he smote the rock with his rod twice" (Bemidbar 20:11). The Holy One, blessed be He, said to him: "Moses, I have not given you My rod for this purpose; by your life, from henceforward, it will not be in your hands any more."

101. וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמְסַר בִּידֵיהּ, כד"א וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא, וּבְהַאי חָב בַּסֶּלַע. כד"א וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אֲמַר לֵיהּ קֻדְשָׁא בְּרִיךְ הוּא: מֹשֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה.

Egyptians Hands Holy Land Judgment Light Rock Rod Samuel Sin Spears Staff

102. Immediately, "he went down to him with a staff" (II Shmuel 23:21), SIGNIFYING harsh Judgment, "and plucked the spear out of the hand of the Egyptian" (Ibid.). From that moment onward, he lost THE ROD, WHICH IS THE SPEAR, and could never regain it. "And slew him with his own spear" (Ibid.) MEANS THAT because of the sin of smiting THE ROCK with the rod, he died and did not enter the Holy Land, thereby causing this light to be withheld from Yisrael.

102. מִיָּד וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט, בְּדִינָא קַשְׁיָא. 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.

Heart Samuel Year

103. "He was remowned among the thirty" (Ibid. 23) refers to the thirty celestial years that he took from above and brought down below. And from them he took and became closer, "but he attained not to the first three" (Ibid.). They came over to him and offered themselves to him with a gracious heart, but he did not go over to them.

103. מִן הַשְּׁלֹשִׁים הֲכִי נִכְבָּד: אִלֵּין שְׁלֹשִׁים שָׁנָה עִלָּאִין, דְּאִיהוּ נְטֵיל מִנְהוֹן, וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטֵיל וְאִתְקָרֵב, וְאֶל הַשְּׁלֹשָׁה לֹא בָא, אִינוּן הֲווֹ אַתְיָאן לְגַבֵּיהּ, וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן.

Astrology David Heart Moon Samuel Sun Tablets

104. Even though he did not join them and was not included in the count, "David set him over his guard" (Ibid.) because he was never separated from the tablet of his heart, because they are inseparable. David gave his heart to Moses ?, but he did not GIVE HIS HEART to David. Because by the hymns and praises together with the kindness that the moon shows for the sun, she draws him (the sun) to reside with her. This is what the verse, "And David set him over his guard," means.

104. וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא דִּלְהוֹן. וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ לְעָלְמִין, לֵית פֵּרוֹדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן, וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבֵיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהֱוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ.

Face Righteous Soul, The Torah

105. Rabbi Elazar and Rabbi Aba fell down ON THEIR FACES in front of the Donkey Driver. And as they fell, he disappeared. Then they rose and looked all around but could not see him. So they sat down, began to weep, and could not speak to each other. After a while, Rabbi Aba said, This must be related to what we have learned. When righteous people go on a journey and occupy themselves in the study of the Torah, they are visited by righteous souls from that other world, WHO REVEAL TO THEM NEW EXPLANATIONS OF THE TORAH. So this surely must BE THE REASON WHY Rav Hamnuna Saba came to us from that world - to reveal these teachings to us. And before we were able to recognize who he was, he went off and disappeared.They stood up and tried to lead their donkeys on, but the donkeys did not move. AGAIN they tried to lead them on, but still they did not move. Fear struck them both, and they left the donkeys in their place. And even now, that site is called the "place of the donkeys."

105. נְפָלוּ רַבִּי אֱלִיעֶזֶר וְרַבִּי אַבָּא קַמֵּיהּ. אַדְהָכֵי וְהָכֵי לָא חֲמוֹ לֵיהּ, קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוֹ לֵיהּ. יָתְבוּ וּבְכוֹ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא, אֲמַר רַבִּי אַבָּא, וַדַּאי הָא דְּתָנֵינָן דִּבְכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין, וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִינוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתֵי לְגַבָּן מֵהַהוּא עָלְמָא, לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ, אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וַהֲווֹ בְּעוֹ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בְּעוֹ לְמִטְעַן וְלֹא אָזְלוּ, דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא, הֲווֹ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דַּחֲמָרֵי.

Fear House Righteous Torah World to Come, The

106. Rabbi Elazar said, "O, how great is Your goodness, which You have laid up for those who fear You" (Tehilim 31:20). How great is the heavenly abundance that the Holy One, blessed be He, shall bestow on human beings; to those sin-fearing, divine, and righteous men who learn the Torah as they arrive at the World to Come. It is not only written, "Your goodness," but also "how great is Your goodness." And who is He? THIS REFERS TO "the memory of Your goodness" (Tehilim 145:7), which is the pleasure of life that is drawn from the World to Come down to the life of the Worlds. This IS CALLED "the memory of your goodness," which is certainly "the great goodness toward the house of Yisrael" (Yeshayah 63:7).

106. פְּתַח רַבִּי אֶלְעָזָר וַאֲמַר. מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וגו'. כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזַמֵּין קָדוֹשׁ בָּרוּךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנֵי נְשָׁא, לְאִינוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְתִיב אֶלָא רַב טוּבְךָ, וּמָאן אִיהוּ זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חֵי עָלְמִין, דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ, וְרַב טוּב לְבֵית יִשְׂרָאֵל וגו'.

Heavens Tree Wisdom Zeir Anpin

107. "How (Heb. mah) great is Your goodness" SHOULD BE FURTHER EXPLAINED. In these words, the secret of Wisdom is engraved. It is the place where all the secrets are included, BECAUSE the word how (Mah) MEANS according to what we have learned. "Great" refers to a great and strong tree, WHICH IS ZEIR ANPIN. Because there is another tree, which is smaller than this one (REFERRING TO MALCHUT), this one, ZEIR ANPIN, is referred to as great and rises up to the highest of the heavens.

107. 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, וְאָעֵיל לֵיהּ בְּרוּם רְקִיעִין.

Creation Fear Garden of Eden Light Righteous World to Come, The

108. "Your Goodness" is the light that was created on the first day OF THE ACT OF CREATION; "which You have laid up for those who fear You." THAT IS He hid it for the righteous in the World to Come, "which You have performed" (Tehilim 31:20), alludes to the upper Garden of Eden, as it is written, "In the place, Hashem, which You have made for Yourself to dwell in" (Shemot 15:17). This is what the words "which You have performed for those who trust in You" signify.

108. טוּבְךָ: דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ: בְּגִין דִּגְנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא. פָּעַלְתָּ: דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ.

Air Balsam Celestial Yeshivah Dew Eden Form Garden of Eden Garments Righteous Rivers Ruach (Soul) Soul (Ruach)

109. "In the sight of the sons of men" (Tehilim 31:20). This is the lower Garden of Eden, where all the righteous stand in the spirit, which is clothed in a precious garment, in the SAME way and form that they appeared in this world. Thus, the phrase "in the sight of the sons of men" means in the same form as human beings that live in this world. And they stand there and then rise up in the air, ascending to the celestial Academy in the upper Garden of Eden. They float around THERE and bathe in the dew of the rivers of pure balsam. Then they come down and dwell below IN THE LOWER GARDEN OF EDEN.

109. נֶגֶד בְּנֵי אָדָם, דָּא גַּן עֵדֶן דִּלְתַתָּא, דְּכָל צַדִּיקַיָּיא תַּמָן קָיְימֵי בְּרוּחָא דְּאִתְלַבַּשׂ בִּלְבוּשׂ יְקָר, כְּגַוְונָא וְדִיּוֹקְנָא דְּהַאי עָלְמָא, וְדָא אִיהוּ נֶגֶד בְּנֵי אָדָם בְּהַהוּא דְּיוֹקְנָא דִּבְנֵי אָדָם דְּהַאי עָלְמָא. וְקָיְימֵי תַּמָּן, וּפָרְחֵי בַּאֲוִירָא וְסָלְקוֹ לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא ג"ע דִּלְעֵילָא, וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׂרָאן לְתַתָּא.

Angels Light Merit Miracle Righteous Soul, The Wisdom

110. And sometimes THESE RIGHTEOUS SOULS appear "in the sight of the sons of man" to perform miracles for them, just as the angels of above do. And this is exactly like the Light of the supernal shining light that we have just seen. But we did not have the merit of seeing deeper into the secrets of Wisdom and attaining greater knowledge.

110. וּלְזִמְנִין אִתְחֲזוֹן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין, כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דַּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוֹצִינָא עִלָּאָה. וְלָא זָכֵינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר.

Angels Light Manoah Wisdom

111. Rabbi Aba opened the discussion, saying: "And Manoach said to his wife, We shall surely die, because we have seen Elohim" (Shoftim 13:22). Even though Manoach was not aware of his actions, AS IT IS WRITTEN, "FOR MANOACH KNEW NOT THAT HE WAS THE ANGEL OF ELOHIM" (SHOFTIM 13:16), he still said, it is written, "For man shall not see Me and live" (Shemot 33:20). We have certainly seen Him, and therefore we shall certainly die. Yet, we who have seen and have had the privilege of seeing that light that accompanied us shall NEVERTHELESS stay alive, because the Holy One, blessed be He, sent him to us, to teach us the secrets of the Wisdom that he chose to reveal . How happy is our lot!

111. פְּתַח רַבִּי אַבָּא וַאֲמַר, וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ, אַף עַל גָּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אֲמַר, הוֹאִיל וּכְתִיב כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן, וּבְגִין כָּךְ מוֹת נָמוּת. וַאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דַּהֲוָה אָזֵיל בַּהֲדָן, וְנִתְקַיֵּים בְּעָלְמָא. דְּהָא קָדוֹשׁ בָּרוּךְ הוּא שַׁדְּרֵיהּ לְגַבָּן, לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא.

Light Mountains Sun Torah Voice

112. They went along and reached a mountain just as the sun was about to set. The branches of the trees on the mountain started to rustle and sing. While they were still walking, they heard a strong voice calling out, Holy sons of Elohim, you who are scattered among those who live in this world, those shining lights who are the Yeshivah scholars, gather around and come to your places so that you may enjoy yourselves with your Master in the study of the Torah. They were frightened and REMAINED standing in their places. Then they sat down.

112. אֲזָלוּ, מְטוֹ לְחַד טוּרָא, וַהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוֹ עַנְפִין דְּאִילָנָא דְטוּרָא לַאֲקָשָׁא דָּא בְדָא, וְאָמְרֵי שִׁירָתָא. עַד דַּהֲוֵי אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דַּהֲוָה אֲמַר, בְּנֵי אֱלָהִין קַדִּישִׁין אִינוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִינוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאֵימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי.

Colors Face Fear Mountains Pillar Rocks Tree Voice

113. In the meantime, a voice came forth again, and said, O, mighty rocks, exalted hammers, here comes the Master of colors, embroidered with paintings, standing upon a pillar. Enter and be assembled. At this moment, they heard the great and mighty voice of the tree branches, which were saying, "The voice of Hashem breaks the cedars" (Tehilim 29:5). Both Rabbi Elazar and Rabbi Aba fell down on their faces, and a great fear overcame them. They rose hastily and went away, after which they ceased to hear anything. They left the mountain and kept on going.

113. אַדְּהָכֵי נָפֵיק קָלָא כְּמִלְקַדְּמִין, וַאֲמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין, הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאֵים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׂוּ. בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקֵּיף, וַהֲווֹ אָמְרֵי קוֹל ה' שׁוֹבֵר אֲרָזִים. נְפָלוּ עַל אַנְפַּיְיהוּ רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא, וּדְחִילוּ סַגְיָא נְפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וַאֲזָלוּ וְלָא שְׁמָעוּ מִידֵי. נָפְקוּ מִן טוּרָא וְאָזְלֵי.

Crowns Face Hands House Jehoiada (Yehoyada) Miracle Prophets

114. As they reached the house of Rabbi Yosi, the son of Rabbi Shimon, the son of Lakunya, they met Rabbi Shimon bar Yochai. They were glad and he was glad and said to them, you have certainly journeyed through a path of heavenly miracles and wonders. Because as I was sleeping, I saw you together with Benayahu the son of Jehoida, who sent to you in the hands of an old man two crowns with which to adorn yourselves. So certainly, the Holy One, blessed be He, was on this path. Furthermore, I see that your faces have changed. Rabbi Yosi said, You have said well, that a sage is preferable to a prophet. Rabbi Elazar came and bowed before Rabbi Shimon and told him the story.

114. כַּד מְטוֹ לְבֵי רַבִּי יוֹסֵי בְּרַבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא, חֲמוֹ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן, חָדוּ. חָדֵי רַבִּי שִׁמְעוֹן, אֲמַר לוֹן, וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דַּאֲנָא דָמִיכְנָא הַשְׁתָּא, וְחָמֵינָא לְכוֹ, וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדַּר לְכוֹ תְּרֵין עִטְרִין, עַל יְדָא דְּחַד סָבָא, לְאַעַטְּרָא לְכוֹ. וַדַּאי, בְּאָרְחָא דָא קָדוֹשׁ בָּרוּךְ הוּא הֲוָה. תּוּ, דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אֲמַר רַבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן, דְּחָכָם עָדִיף מִנָּבִיא. אֲתָא רַבִּי אֶלְעָזָר וְשַׁוֵּי רֵישֵׁי בֵּין בִּרְכּוֹי דַּאֲבוֹי וְסָח עוֹבָדָא.

Death Death and the Afterlife Elisha Fear Habakkuk Resurrection Year

115. Rabbi Shimon felt fear coming over him and wept. Then he said, "Hashem, I have heard a report of You, and I am afraid" (Chavakuk 3:2). Habakkuk had said this phrase when he saw his death and his resurrection by Elisha approaching. Why was he called Habakkuk? Because, as it is written, "About this time in the coming year you shall embrace (Heb. chovek-et) a son" (II Melachim 4:16). So Habakkuk was the son of the Shunammite. And there were two embraces: one from his mother and one from Elisha, as it is written, "and he put his mouth upon his mouth" (Ibid. 34).

115. דָּחֵיל רַבִּי שִׁמְעוֹן וּבְכָה. אֲמַר, ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אֲמַר, בְּשַׁעֲתָא דַּחֲמָא מִיתָתֵיהּ, וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ דְּשׁוּנַמִּית הֲוָה. וּתְרֵין חִבּוּקִין הֲווֹ, חַד דְּאִימֵיהּ, וְחַד דְּאֱלִישָׁע. דִּכְתִיב וַיָּשֶׂם פִּיו עַל פִּיו.

Alphabet Book of King Solomon Elisha Habakkuk Hebrew Alphabet Hebrew Letters Seventy-Two Zohar

116. I have found in the book of King Solomon that the engraved Name that consists of 72 names was engraved on HABAKKUK BY ELISHA. AND EACH WORD CONSISTS OF THREE LETTERS. Because the letters of the alphabet that his father engraved on him from the beginning flew away as he died. And now, when Elisha embraced him, he engraved on him all these letters of the 72 names. Therefore the engraved letters of the 72 names, EACH OF WHICH HAS THREE LETTERS, comprise a total of 216 letters.

116. אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשַׂבְעִין וּתְרֵין שְׁמָהָן, אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמֵיתָא כַּד מִית, פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ, אַגְלִיף בֵּיהּ כָּל אִינוּן אַתְוָון דְּשַׂבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שַׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפִין, אִינוּן מָאתָן וְשִׁיתְּסַר אַתְוָון.

Body Creation Directions Dwellings Elisha Form Habakkuk Hebrew Letters Holy Name Seventy-Two

117. And all of these letters that form the 72 names were engraved by Elisha in the spirit OF HABAKKUK to bring him back to life. And he called him Habakkuk, a name that completes AND SIGNIFIES all the sides, because it completes AND SIGNIFIES two embraces, as mentioned previously. It also completes AND SIGNIFIES the secret of the 216 letters of the Holy Name. BECAUSE THE NUMERICAL VALUE OF HABAKKUK IN HEBREW ADDS UP TO 216, FROM WHICH THE 72 NAMES WERE CREATED. SO BY THE 72 names he revived him and brought his spirit back. And by THE 216 letters, he revived his body and bodily functions. This is why he is called Habakkuk.

117. וְכָלְהוֹ אַתְוָון אַגְלִיף בְּרוּחֵיהּ אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשַׁבְעִין וּתְרֵין שְׁמָהָן, וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָע דְּאַשְׁלֵים לְכָל סִטְרִין, אַשְׁלֵים לַחֲבוּקִין, כִּדְאִתְּמַר, וְאַשְׁלֵים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ, וְעַל דָּא אִקְרֵי חֲבַקוּק.

Ancient of Days (Atik Yomin) Atik Yomin (Ancient of Days) Death Death and the Afterlife Elisha Fear Grades Habakkuk Mercy Resurrection Soul, The Year

118. And he said, "Hashem, I have heard a report of You, and I am afraid." WHICH MEANS THAT I have heard a report of what I went through and have therefore had a taste of what that other world is like, and "I am afraid." THIS REFERS TO THE TIME BETWEEN HIS DEATH AND HIS RESURRECTION BY ELISHA. He started to ask for mercy on his soul by saying, "Hashem, revive Your work" in making me; "in the midst of the years" (Chavakuk 3:2), let his life be BECAUSE THE TERM "revive" IS CONNECTED TO his life. And whoever is connected to those primordial years, WHICH ARE THE SFIROT OF ATIK YOMIN, has life connected to him. The phrase, "in the midst of the years make known," means to bestow life upon that grade that has no life at all of its own, WHICH IS MALCHUT OF MALCHUT.?

118. וְאִיהוּ אֲמַר ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דַּהֲוָה לִי דְּאַטְעֵימְנָא מֵהַהוּא עָלְמָא, וְדָחֵילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׂיהּ וַאֲמַר ה' פָּעָלְךָ דַּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ, כְּמוֹ, חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִינוּן שָׁנִים קַדְמוֹנִיּוֹת, חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ, לְהַהוּא דַרְגָּא דְּלֵית בָּהּ חַיִּין כְּלַל.

Candles Face Fear Hands Head Light Messiah, The Mountains Temple, The Torah

119. Rabbi Shimon wept as he said: Even I have feared the Holy One, blessed be He, from what I have heard. He raised his hands to his head and said, You had the privilege of seeing Rav Hamnuna Saba, the shining light of the Torah, face-to-faceface-to-face, while I have not. He then fell face downward and saw him uprooting mountains and lighting candles in the temple of King Messiah. He said to him, Rabbi in that world you shall both be neighbors of the heads of the Yeshivot (Academies), before the Holy One, blessed be He. From that day ONWARD, he called Rabbi Elazar his son, and Rabbi Aba Pniel. As it is written: "For I have seen Elohim face-to-face (Heb. panim)" (Beresheet 32:31).

119. בָּכָה רַבִּי שִׁמְעוֹן וַאֲמַר, אוֹף אֲנָא מִמַּה דִּשְׁמַעְנָא דָּחֵילְנָא לְקֻדְשָׁא בְּרִיךְ הוּא. זְקֵיף יְדוֹי עַל רֵישֵׁיהּ, וַאֲמַר, וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא, זְכִיתוּן אַתּוּן לְמֶחֱמֵי אַפִּין בְּאַפִּין, וְלָא זָכֵינָא בֵּיהּ. נְפַל עַל אַנְפּוֹי, וַחֲמָא לֵיהּ מְעַקֵּר טוּרִין, מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אֲמַר לֵיהּ: רַבִּי, בְּהַהוּא עָלְמָא, תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין, קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא, הֲוָה קָרֵי לְר' אֶלְעָזָר בְּרֵיהּ וּלְרַבִּי אַבָּא פְּנִי"אֵל, כְּמָא דְאַתְּ אָמֵר כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים.

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