Vayera: Chapter 4

When Rabbi Eliezer became ill

Synopsis

The Zohar recounts the death of Rabbi Eliezer, the teacher and master of Rabbi Akiva. Rabbi Akiva was the teacher and master of Rabbi Shimon bar Yochai, the author of The Zohar. When a righteous soul departs this world, he reveals his greatest amount of Light and energy. This Light is the total accumulation of his spiritual accomplishments during his lifetime. In addition, the Light that Rabbi Eliezer was unable to reveal during his lifetime, also became manifest at the moment of his passing. Sadly, Rabbi Akiva was not present when his Master left this world. The grief Rabbi Akiva endured was twofold, first for the physical loss of Rabbi Eliezer, and second, for the potential volume of Light that would not be revealed to mankind. It is this unrevealed Light that gives the force of darkness a stronger hold on the world. Rabbi Akiva's pain was for the repercussions of this increased darkness and the suffering mankind would inevitably endure. Kabbalistically, the pain experienced by a devout person serves as a Vessel to draw Light, a counterbalance that arouses the positive energy of the Creator in our physical world.

Relevance

All of our deeds and behavioral actions in this physical realm of existence, bear positive and negative repercussions, both personally and globally. By raising our consciousness towards the importance of positive deeds, and the potential of positive deeds left unfinished, this portion stimulates personal change in order to reveal greater spiritual Light. Our own vessel is expanded by connecting to Rabbi Akiva's pain for the lack of Light in our present world.

Eliezer Eve Illness Shabbat Thought

32. The sages discussed the time when the great Rabbi Eliezer became ill AND WAS ABOUT TO DIE. The day was Shabbat Eve, and Rabbi Eliezer made his son, Horkenos, sit to his right. He then revealed great and deep secrets to him. But HORKENOS'S mind was not ready to hear him AT FIRST, because he thought that his father's mind was not sufficiently clear. Only after he saw that his father's mind was completely clear did he receive 189 sublime secrets from him.

32. ת"ר, כְּשֶׁחָלָה רַבִּי אֱלִיעֶזֶר הַגָּדוֹל, הַהוּא יוֹמָא ע"ש הֲוָה, וְאוֹתִיב לִימִינֵיהּ הוֹרְקְנוּס בְּרֵיהּ, וַהֲוָה מְגַלֵּי לֵיהּ, עֲמִיקְתָּא וּמַסְתַּרְתָּא, וְהוּא לָא הֲוָה מְקַבֵּל בְּדַעְתֵּיהּ מִלַּיָּיא, דַּחֲשִׁיב כִּמְטוֹרָף בְּדַעְתֵּיהּ הֲוָה. כֵּיוָן דְּחָמָא דְּדַעְתָּא דַּאֲבוֹי מִתְיַשְּׁבָא עֲלוֹי, קַבֵּיל מִנֵּיהּ, מְאָה וּתְמַנִּין וְתִשְׁעָה רָזִין עִלָּאִין.

Death Death and the Afterlife Eliezer Stones Tfilin Waters

33. When he reached THE SECRET OF the marble stones that are mixed with the supernal Waters, Rabbi Eliezer wept and stopped talking. He said, Get up and go over there, my son! He asks him why. He replies, I see that I am soon to pass from the world. Go along and tell your mother that my Tfilin shall disappear and reach a higher place. IN OTHER WORDS, HE GAVE HER A HINT ABOUT HIS APPROACHING DEATH. And after I have departed from this world, I shall come to see them, THE MEMBERS OF THE FAMILY, but they should not cry. Because those above are near, not those below, though the human mind cannot grasp this.

33. כַּד מָטָא לְאַבְנֵי שַׁיִשׁ, דְּמִתְעָרְבֵי בְּמַיָא עִלָּאָה, בָּכָה רַבִּי אֱלִיעֶזֶר. וּפְסַק לְמֵימַר, אֲמַר, קוּם הָתָם בְּרִי. אָמַר לוֹ אַבָּא לָמָה. אֲמַר לֵיהּ, חָזֵינָא, דְּאוֹחֵית חֲלָף מִן עָלְמָא. אָמַר לוֹ, זִיל וְאֵימָא לְאִמָּךְ, דְּתִסְתַּלַּק תְּפִלָּאי, בַּאֲתַר עִלָּאָה, וּבָתַר דְּאֶסְתַּלֵּק מִן עָלְמָא, וְאַיְתֵי הָכָא לְמֶחֱמֵי לְהוֹן, לָא תִבְכֵּי. דְּאִינוּן קְרִיבִין עִלָּאִין, וְלָא תַתָּאִין. וְדַעְתָּא דְבַר נָשׁ, לָא יְדַע בְהוֹ.

Curse Death Death and the Afterlife Rabbi Akiva Torah

34. As they were still sitting, the wise men of the generation came by to visit him. However, he cursed them for not coming to serve him. As we have learned, it is greater to serve the Torah than study it. In the meantime, Rabbi Akiva arrived. He asks, Akiva, Akiva, why have you not come to attend to me? He responded, Rabbi, I had no spare time. He was angry and said, Indeed, I wonder whether you shall die naturally. On that account, he placed a curse on him so that his death would be the worst of them all. THIS MEANS THAT HE PLACED A CURSE ON THE OTHER WISE MEN WHO DID NOT COME TO SERVE HIM, SO THAT THEY ALSO WOULD NOT DIE NATURALLY. AND HE SAID THAT THE DEATH OF RABBI AKIVA SHALL BE THE CRUELEST OF THEM ALL.

34. עַד דַּהֲווֹ יָתְבֵי, עָאלוּ חַכִּימֵי דָרָא, לִמְבַקַּר לֵיהּ, אוֹלִיט לְהוֹ, עַל דְּלָא אֲתוֹ לְשַׁמָּשָׁא לֵיהּ. דְּתָנִינָן, גְּדוֹלָה שִׁמּוּשָׁהּ יוֹתֵר מִלִּימּוּדָהּ. עַד דְּאָתָא רַבִּי עֲקִיבָא, אָמַר לוֹ, עֲקִיבָא עֲקִיבָא, לָמָה לָא אָתֵית לְשַׁמָּשָׁא לִי. אָמַר לוֹ רַבִּי לָא הֲוָה לִי פְּנַאי. אַרְתַּח, אֲמַר, אֶתְמְהָה עֲלָךְ, אִי תָּמוּת מִיתַת עַצְמְךָ. לַטְיֵיה, דִּיהֵא קָשֶׁה מִכָּלְהוֹן מִיתָתֵיהּ.

Chariot Eliezer Fire Gates Rabbi Akiva Torah

35. Rabbi Akiva wept and said to him, Rabbi, teach Torah to me! Rabbi Eliezer opened his mouth AND, AS HE SPOKE about the works of the divine Chariot, a fire surrounded them both. The wise men said, From this we learn that we are not worthy; nor do we have the privilege TO LISTEN TO THE WORDS OF HIS TEACHINGS. So they sat outside the gate. After everything was over, the fire disappeared.

35. בָּכֵי רַבִּי עֲקִיבָא, וַאֲמַר לֵיהּ, רַבִּי, אוֹלִיף לִי אוֹרַיְיתָא. אַפְתַּח פּוּמֵיהּ רַבִּי אֱלִיעֶזֶר, בְּמַעֲשֵׂה מֶרְכָּבָה. אָתָא אֶשָׁא, וְאַסְחַר לְתַרְוֵיהוֹן. אֲמָרוּ חַכִּימַיָא ש"מ, דְּלֵית אֲנַן חַזְיָין וּכְדָאִין לְכָךְ, נְפָקוּ לְפִתְחָא דְבָרָא, וְיָתִיבוּ תַּמָּן הֲוָה מַה דַּהֲוָה, וַאֲזַל אֶשָׁא.

Apples Eyes Fear Fire Illness Love Rabbi Akiva Shechinah Snow Voice Water White

36. And he taught THE SECRET of impure white spots (macula) as bright as the snow, 300 halachic rules, and 216 explanations of the verses of Shir Hashirim. Rabbi Akiva's eyes poured with tears like water. Then the fire reappeared AND SURROUNDED THEM BOTH again. When he reached the verse "stay me with flagons, comfort me with apples, for I am sick with love" (Shir Hashirim 2:5). Rabbi Akiva could not bear any more. He raised his voice and burst out bellowing LIKE A BULL. And he could not speak out of fear of the Shechinah that was there.

36. וְאוֹלִיף בְּבַהֶרֶת עַזָּה, תְּלַת מְאָה הֲלָכוֹת פְּסוּקוֹת, וְאוֹלִיף לֵיהּ רי"ו טְעָמִים, דִּפְסוּקֵי דְּשִׁיר הַשִּׁירִים. וַהֲווֹ עֵינוֹי דְּר' עֲקִיבָא, נַחֲתִין מַיָא. וְאִתְחַזַּר אֶשָׁא כְּקַדְמֵיתָא. כַּד מָטָא לְהַאי פְּסוּקָא סַמְכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי חוֹלַת אַהֲבָה אָנִי. לָא יָכִיל לְמִסְבַּל רַבִּי עֲקִיבָא, וְאָרֵים קָלֵיהּ בִּבְכִיָּיתָא וְגָעֵי, וְלָא הֲוָה מְמַלֵּל מִדְחִילוּ דִּשְׁכִינְתָּא, דַּהֲוַת תַּמָּן.

Eyes Holiness (Kedushah) Kedushah (Holiness) Rabbi Akiva Torah

37. And he taught him all of the deep and sublime secrets that exist in Shir Hashirim, and made him solemnly swear that he would never use any of these verses. If he did, then the Holy One, blessed be He, would destroy the world because of him, as it is not His desire that people use it, because of its supreme holiness. Afterward, Rabbi Akiva left and burst out crying, his eyes pouring with tears, and said, Woe my teacher, woe my teacher, for the world is to remain an orphan without you. All the other wise men entered and stood by him. They asked him questions about Torah and he answered.

37. אוֹרֵי לֵיהּ כָּל עֲמִיקְתָּא, וְרָזִין עִלָּאִין, דַּהֲוָה בֵיהּ בְּשִׁיר הַשִּׁירִים. וְאוֹמֵי לֵיהּ אוֹמָאָה, דְּלָא לִישְׁתַּמֵּשׁ בְּשׁוּם חַד פָּסוּק מִנֵּיהּ. כִּי הֵיכֵי דְּלָא לִיחָרֵיב עָלְמָא קוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהּ. וְלָא בָּעֵי קַמֵּיהּ דְּיִשְׁתַּמְּשׁוּן בֵּיהּ בְּרִיָיתֵי, מִסְגִיאוּת קְדוּשָׁתָא דְּאִית בֵּיהּ. לְבָתַר נָפִיק ר"ע, וְגָעֵי, וְנָבְעִין עֵינוֹי מַיָא, וַהֲוָה אֲמַר וַוי רַבִּי, וַוי רַבִּי, דְּאִשְׁתָּאַר עָלְמָא יָתוֹם מִנָּךְ. עָאלוּ כָּל שְׁאָר חַכִּימַיָא גַּבֵּיהּ, וְשָׁאֲלוּ לֵיהּ, וְאָתֵיב לְהוֹן.

Eliezer Heart Light Sinai Torah Zohar

38. Rabbi Eliezer felt confined. He raised both his arms and laid them on his heart. He said, Woe to the world. The upper world has again concealed and hidden all light and illumination from the lower WORLD, JUST AS IT WAS BEFORE HE CAME INTO THE WORLD. Woe to my two arms. Woe to the two parts of the Torah, as you shall be forgotten by the world on this day. AND THE ZOHAR STATES that Rabbi Yitzchak said, During the entire lifetime of Rabbi Eliezer, the Halachah would 'shine from his mouth' as on the day it was given on mount Sinai.

38. הֲוָה דָּחִיק לֵיהּ לְר"א, אַפֵּיק תְּרֵי דְרוֹעוֹי, וְשַׁוִּינוּן עַל לִבֵּיהּ. פְּתַח וַאֲמַר, אִי עָלְמָא, עָלְמָא עִלָּאָה חָזְרַת לְאָעֳלָא, וּלְאִגְנָזָא מִן תַּתָּאָה, כָּל נְהִירוּ וּבוֹצִינָא. וַוי לְכוֹן תְּרֵי דְּרָעֵי, וַוי לְכוֹן תְּרֵי תּוֹרוֹת, דְּיִשְׁתַּכְּחוּן יוֹמָא דֵין מִן עָלְמָא. דְּאָמַר רָבִּי יִצְחָק, כָּל יוֹמוֹי דְּר' אֱלִיעֶזֶר, הֲוָה נְהִירָא שְׁמַעְתָּא מִפּוּמֵיהּ כְּיוֹמָא דְּאִתְיְהִיבַת בְּטוּרָא דְסִינַי.

Eliezer Eyes Seas Torah Wisdom Zohar

39. RABBI ELIEZER said, I have learned so much Torah, gaining wisdom and serving SAGES, that even if all the people of the world were to be writers, there would not be enough to write of it. And my pupils have no lack of my wisdom; only as a kohl-pencil (mascara) in the eye, AS MUCH AS A TEARDROP THAT IS SHED BY AN EYE WHEN A DROP OF KOHL ENTERS IT. And I lack very little of the wisdom of my teachers, perhaps only AS MUCH AS a person can drink from the sea. AND THE ZOHAR CONCLUDES that he said this only to show gratitude to his teachers and to hold them in more favor than himself. THIS MEANS THAT WHAT HE HAS OMITTED FROM HIS TEACHERS' WISDOM, WHICH IS AS MUCH AS A PERSON CAN DRINK FROM THE SEA, IS MORE THAN A DROP OF KOHL-PENCIL IN THE EYE, WHICH HE SAID OF HIS STUDENTS' OMISSIONS. THUS, HE SHOWS THAT HE FEELS GRATITUDE TO HIS TEACHERS AND IS GRATEFUL TO THEM MORE THAN TO HIMSELF.

39. אֲמַר אוֹרַיְיתָא גְּמָרִית, וְחָכְמְתָא סְבָרִית, וְשִׁמּוּשָׁא עֲבָדִית. דְּאִלּוּ יְהוֹן כָּל בְּנֵי אֵינָשָׁא דְּעָלְמָא סוֹפְרִים, לָא יָכְלִין לְמִכְתַּב, וְלָא חַסְרֵי תַּלְמִידַי מֵחָכְמָתִי, אֶלָּא כְּכוֹחְלָא בְּעֵינָא. וַאֲנָא מֵרַבּוֹתַי, אֶלָּא כְּמַאן דְּשָׁתֵי בְּיַמָּא. וְלָא הֲוָה אֶלָּא לְמִיתַּן טִיבוּתָא לְרַבּוֹהִי יַתִּיר מִנֵּיהּ.

Astrology Beard Blood Flesh Heavens Light Moon Rabbi Akiva Shabbat Soul, The Sun Yibum

40. And they were asking him THE LAW of footwear of Yibum (the levirate rite) - IF IT BECOMES DEFILED. As his soul left him, he announced, It is pure. Rabbi Akiva was not there WHEN HE DIED. As the day of Shabbat ended, Rabbi Akiva found him dead. As he ripped his clothes and tore his flesh, the blood started to roll over his beard. He wept and shouted as he stepped outside, and said, Heavens, O heavens, tell the sun and the moon that the light that shone more than they is darkened.

40. וַהֲווֹ שָׁאֲלִין מִנֵּיהּ, בְּהַהוּא סַנְדְּלָא דְּיִבּוּם, עַד דְּנָפַק נִשְׁמָתֵיהּ, וַאֲמַר טָהוֹר. וְלָא הֲוָה תַּמָּן ר"ע. כַּד נְפַק שַׁבַּתָּא, אַשְׁכְּחֵיהּ ר' עֲקִיבָא דְּמִית, בָּזַע מָאנֵיהּ, וְגָרִיר כָּל בִּשְׂרֵיהּ, וְדָמָא נָחֵית וְנָגֵיד עַל דְּיוֹקְנֵיהּ. הֲוָה צְוַח וּבְכֵי נְפַק לְבָרָא וַאֲמַר שְׁמַיָא שְׁמַיָא, אֲמָרוּ לְשִׁמְשָׁא וּלְסִיהֲרָא, דִּנְהִירוּתָא דַּהֲוַת נְהֵיר יַתִּיר מִנְהוֹן, הָא אִתְחַשַּׁךְ.

Angels Body Door Earth Ground Righteous Shechinah Soul, The Tents

41. Rabbi Yehuda said, when the soul of a righteous person wishes to leave THE BODY, it feels happy, because the righteous is confident that he shall receive his reward as he dies. Therefore, it is written, "When he saw them, he ran to meet them," REFERRING TO THE THREE ANGELS THAT ACCOMPANIED THE SHECHINAH AS SHE CAME TO RECEIVE HIS SOUL with happiness, as he welcomed THE ANGELS. Where DOES HE WELCOME THEM? As we have learned, at "the tent door," where he "bowed himself toward the ground," toward the Shechinah. THIS MEANS THAT THE SOUL BOWED TO THE SHECHINAH THAT HAD COME TO IT, AS THE SHECHINAH IS CALLED EARTH.

41. אֲמַר ר' יְהוּדָה, בְּשָׁעָה שֶׁנִּשְׁמַת הַצַּדִּיק רוֹצָה לָצֵאת, שְׂמֵחָה, וְהַצַּדִּיק בָּטוּחַ בְּמִיתָתוֹ, כְּדֵי לְקַבֵּל שְׂכָרוֹ, הה"ד וַיַּרְא וַיָּרָץ לִקְרָאתָם, בְּשִׂמְחָה, לְקַבֵּל פְּנֵיהֶם. מֵאֵי זֶה מָקוֹם, מִפֶּתַח הָאֹהֶל, כִּדְקָא אֲמָרָן. וַיִּשְׁתַּחוּ אָרְצָה לְגַבֵּי שְׁכִינָה.

Death Death and the Afterlife Eyes Year

42. Rabbi Yochanan then opened the discussion by quoting, "...until the day breaks, and the shadows flee away...Turn, my beloved, and be you like a roe or a young hart" (Shir Hashirim 2:17). "Until the day break" is a warning for a person who is still in this world; it is like the "blink of the eye." Come and behold, what does it say? "Even if he lived a thousand years twice" (Kohelet 6:6), on the day of his death, it all seems as one day to him.

42. ר' יוֹחָנָן פָּתַח וְאָמַר, עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים סוֹב דְּמֵה לְךָ דּוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים. עַד שֶׁיָּפוּחַ הַיּוֹם וגו', זוֹ אַזְהָרָה לָאָדָם בְּעוֹדוֹ בָּעוֹלָם הַזֶּה, שֶׁהוּא כְּהֶרֶף עַיִן. תָּא חֲזֵי מַה כְּתִיב וְאִלּוּ חָיָה אֶלֶף שָׁנִים פַּעֲמַיִם וגו'. בְּיוֹם הַמִּיתָה, כָּל מַה שֶּׁהָיָה, נֶחְשַׁב כְּיוֹם אֶחָד אֶצְלוֹ.

Earth Eyes Job Shadow Soul, The

43. Rabbi Shimon said, The soul of a person warns him and says, "Until the day break." And it shall seem to you as the blink of the eye while you are still in this world. The words, "and the shadows flee away," are equivalent to the verse that reads, "Because our days upon earth are a shadow" (Iyov 8:9); so I beg of you, "Turn, my beloved, and be you like a roe or a young hart."

43. אֲמַר רַבִּי שִׁמְעוֹן, נִשְׁמָתוֹ שֶׁל אָדָם מַתְרָה בּוֹ, וְאוֹמֶרֶת, עַד שֶׁיָּפוּחַ הַיּוֹם, וְיִדְמֶה בְּעֵינֶיךָ כְּהֶרֶף עַיִן, בְּעוֹדְךָ בָּעוֹלָם הַזֶּה. וְנָסוּ הַצְּלָלִים: הה"ד כִּי צֵל יָמֵינוּ עֲלֵי אָרֶץ. בְּבַקָּשָׁה מִמְּךָ, סוֹב דְּמֵה לְךָ דּוֹדִי לִצְבִי וגו'.

Eyes Mountains Spices World to Come, The

44. There is another explanation for, "Until the day break..." According to Rabbi Shimon ben Pazi, this is a warning for humankind, while still in this world, which is like the blink of the eye. Just as the roe is swift of leg, so you should be as swift as a "roe or a young hart" in performing your Master's wishes, so that you may inherit the World to Come - which is mountains of spices, called "the mountain of Hashem," the mountain of Pleasure, the mountain of Delight. End of Midrash Hane'elam.

44. דָּבָר אֲחֵר. עַד שֶׁיָּפוּחַ הַיּוֹם וגו'. אָמַר רָבִּי שִׁמְעוֹן בֶּן פַּזִי, זוֹ אַזְהָרָה לָאָדָם, בְּעוֹדוֹ בָּעוֹלָם הַזֶּה, שֶׁהוּא כְּהֶרֶף עַיִן. מַה הַצְּבִי קַל בְּרַגְלָיו, אַף אַתָּה הֱיֵה קַל כַּצְּבִי אוֹ כְּעוֹפֶר הָאַיָּלִים, לַעֲשׂוֹת רְצוֹן בּוֹרְאֲךָ, כְּדֵי שֶׁתִּנְחַל הָעוֹלָם הַבָּא, שֶׁהוּא הָרֵי בְּשָׂמִים, הַנִּקְרָא הַר ה', הַר הַתַּעֲנוּג, הָהָר הַטּוֹב. (עַד כָּאן מִדְרָשׁ הַנֶּעֱלָם).

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