schimeon

TRADITION.—Rabbi Schimeon spake unto his companions, and said: “How long shall we abide in the condition of one column by itself? when it is written, Psa. cxix. 126: ‘It is time for Thee, Lord, to lay to Thine hand, for they have destroyed Thy law.’

Rabbi Schimeon sat down and wept; then he said: “Woe! if I shall reveal it! Woe! if I shall not reveal it!”

Moreover, it is said the companions who were with Rabbi Schimeon were numbered, and they were found to consist of Rabbi Eleazar, his son; and Rabbi Abba, and Rabbi Yehuda, and Rabbi Yosi the son of Jacob, and Rabbi Isaac, and Rabbi Chisqiah the son of Rav, and Rabbi Chiya, and Rabbi Yosi, and Rabbi Yisa.

They gave their hands unto Rabbi Schimeon, and raised their fingers on high, and entered into a field under the trees and sat down.

Rabbi Schimeon arose and offered up a prayer. He sat in the midst of them, and said: “Let whosoever will place his hand in my bosom.” They placed their hands there, and he took them.

Rabbi Schimeon began, and said: “Time for Thee, O Tetragrammaton to lay to Thine hand.” Why is it time for the Tetragrammaton to lay to His hand? Because they have perverted Thy law. What is this, ‘they hath perverted Thy law?’ The higher law, which is itself made void, if it be not carried out according to his commands. Wherefore is this? (Or, as others read: Wherefore is this name Tetragrammaton here employed?) This hath been said concerning the Ancient of Days.

Rabbi Schimeon rejoiced, and said: “O Tetragrammaton! I have heard Thy speech, and was afraid! (Hab. iii. 1). He hath said: ‘It is therefore rightly done, seeing that fear hath followed; but for us the matter rather dependeth upon love.’ Like as it is written, Deut. vi. 5: ‘And thou shalt delight in Tetragrammaton thy God.’ Also it is written, Mal. i. 2: ‘I have loved you.’”

Rabbi Schimeon said further: “He who walketh, going up and down (from one house unto another) revealeth the secret; but the faithful in spirit concealeth the word’ (Prov. xi. 13).

Rabbi Schimeon said, moreover: “I will not say it unto the heavens, that they may hear; I will not declare it unto the earth, that it may hear; for certainly we are (the symbols of) the pillars of the Universe.”

It is said in the Arcanum of Arcana, that when Rabbi Schimeon opened his mouth, the whole place was shaken, and his companions also were shaken.

“When is it uncovered?” Rabbi Schimeon was silent. He asked again a second time, “When?” Rabbi Schimeon said unto Rabbi Eleazar, his son, “When is it uncovered.”

“When is it uncovered?” Rabbi Schimeon was silent. He asked again a second time, “When?” Rabbi Schimeon said unto Rabbi Eleazar, his son, “When is it uncovered.”

Rabbi Schimeon spake unto Rabbi Eleazar, his son, and said: Blessed be thou, O my son! by the Ancient of Days; for thou hast found in that time in which thou hast need the acceptation of His forehead.

Rabbi Schimeon spake unto Rabbi Abba, and said: “To what is this like?” He answered unto him: “To the whales and fishes of the sea, which have no coverings for their eyes, nor eyebrows above their eyes; who sleep not, and require not a protection for the eye.

Rabbi Schimeon said: Thou hast well spoken, and the Ancient of Days will open this eye upon thee in the time of thy necessity.

Rabbi Schimeon spake unto Rabbi Yehuda, and said: “May thy way be ordained for thee, and may it be pointed out (unto thee) by the Ancient of Days!”

Rabbi Schimeon said unto him: “Thy spirit shall rest in the world to come.”

RABBI SCHIMEON began, and said: Woe unto him who extendeth his hand unto that most glorious supernal beard of the Holy Ancient One, the concealed of all.

Rabbi Schimeon said unto him: “It is justly thy due, Rabbi Isaac, that thou shouldest be under the ornament of the conformation of the beard, and that thou shouldest receive the light of the countenance of the Ancient of Days, the Ancient of the Ancient Ones. Blessed is thy portion, and blessed be my lot with thee in the world to come.”

Rabbi Schimeon said: Now is the universe united together (or mitigated). Blessed be thou, Rabbi Chisqiah, of the Ancient of the Ancient Ones!

Rabbi Schimeon said: All the lights are congregated together which come under this holy seal.

Rabbi Schimeon was disturbed, and said: “Assuredly, let each (of you) speak singly in his place (in respect of the symbolism of the seven inferiors); but as for myself, and Rabbi Eleazar my son, and Rabbi Abba, we (three) refer unto the highest and complete perfection (of the whole decad). Arise, Rabbi Chiya.”

Rabbi Schimeon said unto him: “May God, the Holy One, blessed be He, be gracious unto thee, and protect thee most abundantly.

Rabbi Schimeon said unto him: “May thy works be reckoned in order in the world to come by the Ancient of the Ancient Ones!”

Rabbi Schimeon commenced, and said, Cant. ii. 3: “‘Like as the apple-tree among the trees of the wood, so is my beloved among the sons.’

Rabbi Schimeon said unto him: “O my son! blessed be thou by the Holy of the Holy Ones, the One Ancient before all.”

Rabbi Schimeon said unto him: “Blessed be thou of the Ancient of Days!”

Rabbi Schimeon spake and said: “O how blessed is his portion who is found in this excellent holy assembly, wherein we are (assembled)! Blessed is his portion in this world and in the world to come.

Rabbi Schimeon spake unto his companions, and said: “When that veil is expanded (by which is to be understood the representation of the beard of Macroprosopus) which ye behold above us, I see that all the conformations have descended therein, and that they shine forth in that place. (Now like as if he intended to say, AMN, Amen, the discourse concerning Macroprosopus being finished, he describeth this particular symbolism, which is contained in the ensuing symbols.)

We have learned, Rabbi Schimeon said: “I call to witness the heavens which are above me, towards all those who stand around, that great joy ariseth in all the worlds because of these words.

RABBI SCHIMEON commenced and said, Deut. iv. 4: “And ye shall cleave unto Tetragrammaton your God,” &c.

Rabbi Schimeon spake unto Rabbi Eleazar his son, and said: “Arise, O my Son and expound the parts of the holy beard in its conformations.”

Rabbi Schimeon said (unto him): “Blessed be thou, O my son! in that Holy and Blessed One, in this world and in the world to come!”

Rabbi Schimeon said unto him: “Worthy art thou, O Rabbi Abba! for which reason mayest thou be blessed by the Most Holy Ancient One, from whom all blessings proceed.

Rabbi Schimeon said (unto him): “Blessed be thou, by the Most Holy Ancient One.

THIS have we learned. Rabbi Schimeon said: All those dispositions and all those words ought to be revealed by those who are weighed in the balance, and not by those who have not entered therein, but by those who have both entered therein and departed therefrom. For he who entereth therein and goeth not out therefrom, better were it for that man that he had never been born.

RABBI SCHIMEON spake, and said: Let us behold. The superiors are below, and the inferiors are above.

This have we learned. Rabbi Schimeon wept, and lifted up his voice and said: “If on account of our words which be here revealed, the Companions are to be concealed in the Conclave of the world to come, and are to be taken away from this world, it is justly and rightly done, in order that they may not reveal (these secrets) unto one of the children of this world.”

And the companions beheld that the holy angels carried them away into that veil expanded above. And Rabbi Schimeon spake a certain word, and fell upon his face.

Rabbi Schimeon cried aloud and said: “Wherefore is this? Because a certain decree hath been decreed against us to punish us, seeing that through us that hath been revealed which had not been revealed hitherto, from that day wherein Moses stood upon the mountain of Sinai.

And a Voice was heard which spake, and said: “Blessed art thou, Rabbi Schimeon, and blessed is thy portion, and that of those companions who are with thee; for unto ye hath that been revealed which is not revealed unto the whole supernal host.

Rabbi Schimeon spake and said: “How blessed is the portion of those three, and therefore also blessed is our portion!”

Rabbi Schimeon spake and said: “From this I perceive that the world receiveth blessing on account of us.”

And Rabbi Schimeon rejoiced, and Rabbi Abba was sad.

On a certain day Rabbi Schimeon sat, and Rabbi Abba with him. Rabbi Schimeon spake a certain word.

On a certain day Rabbi Schimeon sat, and Rabbi Abba with him. Rabbi Schimeon spake a certain word.

We have learned that after that day the companions did not quit the house of Rabbi Schimeon.

And when Rabbi Schimeon revealed the Arcana, there were found none present there save those (companions).

And Rabbi Schimeon called them the seven eyes of Tetragrammaton, like as it is written, Zach. iii. 9: “These are the seven eyes of Tetragrammaton.” And this was said concerning us.

What is the Sabbath? Holy unto Tetragrammaton; so also Rabbi Schimeon is, like the Sabbath, holy unto Tetragrammaton.

Rabbi Schimeon said: “It is strange that he who is girded about the loins, and clothed with a heavy garment, was not found in the place of our conclave when those holy matters were revealed!”

Rabbi Schimeon said unto him: “Why was it that he was not present (otherwise, Why was not my lord present) in the sculptured square of his Lord in the nuptial day?”

“And I spake unto them, and they answered: ‘This is the portion of God the most Holy One—may He be blessed!—from the nuptials of Rabbi Schimeon and his companions.’

“Blessed art thou, Rabbi Schimeon, and blessed is thy portion, and that of those companions who are sitting in thy presence.

(Rabbi Schimeon) said unto him: “Are therefore the just united by the Union of the Diadems more on the days of the New Moon, of the feasts, and of the Sabbaths, than on any other days?”

“And thou, Rabbi Schimeon, art the seventh: thou shalt be the chief; and thou shalt be more crowned and sanctified than all.

“Who is He, the Holy One of Tetragrammaton? This is Rabbi Schimeon Ben Yochai, who is called very glorious (both) in this world and in (the world) to come.” Hereunto is the Greater Holy Assembly.

TRADITION.—On that day on which the Companions were assembled together in the house of Rabbi Schimeon, and on which he had arranged his affairs because he was about to depart from the world, before him were Rabbi Eleazar his son, and Rabbi Abba, and the rest of the Companions; and the house was full.

Therefore lifting up his eyes, Rabbi Schimeon saw that the house was full. And Rabbi Schimeon wept, saying: “The second time when I was sick, and Rabbi Benchas Ben Yair was in my presence, and until I had chosen my place, life hath been prolonged unto me even until now.

Therefore lifting up his eyes, Rabbi Schimeon saw that the house was full. And Rabbi Schimeon wept, saying: “The second time when I was sick, and Rabbi Benchas Ben Yair was in my presence, and until I had chosen my place, life hath been prolonged unto me even until now.

Whilst they were sitting down, Rabbi Schimeon, opening his eyes, beheld a certain vision, and lo! fire surrounded the house!

Rabbi Schimeon said unto Rabbi Eleazar his son: “Go forth, and see whether Rabbi Yitzchaq be present, for whom I have made myself surety.

Rabbi Schimeon arose and again sat down; and he laughed aloud, and rejoicing, said: “Where are the Companions?”

Rabbi Schimeon lifted up his hands and prayed a prayer, and was joyful.

In the meantime Rabbi Yitzchaq entered, to whom Rabbi Schimeon said: “How excellent is thy lot! How much joy is this day stored up for thee!”

Rabbi Abba sat down behind his (i.e., Rabbi Schimeon’s) back, and Rabbi Eleazar before him (i.e., Rabbi Schimeon).

Rabbi Abba sat down behind his (i.e., Rabbi Schimeon’s) back, and Rabbi Eleazar before him (i.e., Rabbi Schimeon).

Rabbi Schimeon spake and said: “Surely now is the time of benevolence, and I desire to enter without confusion into the world to come.

Rabbi Schimeon covered himself and sat down; and he commenced, and said Ps. cxv. 17: “‘The dead shall not praise IH, Yah, nor all they who go down into silence!

Rabbi Schimeon said: “How different is this occasion from that of the former conclave! For into a certain conclave came He, the most Holy and Blessed God, and His Chariot.

The companions who were there trembled greatly, and they arose, and sat down in the lowest part of the house; but Rabbi Eleazar and Rabbi Abba (still sat) before Rabbi Schimeon.

Rabbi Schimeon said: “In the former Assembly we acted thus, namely, that all the companions spoke, and I also with them, by turns.

Rabbi Schimeon commenced, and said, Cant. vii. 10: “‘I am my beloved’s, and his desire is towards me.’

Rabbi Schimeon said: “I attest concerning myself, before all these who are here present, that through all my days I have not omitted these three feasts, and that because of them I have not been compelled to fast on the Sabbath.

Rabbi Schimeon lifted up his hands, and rejoiced, and said: Assuredly it is Eden or Paradise, and all things have their operation in this hour.

Rabbi Schimeon said: All which I have said concerning the Most Holy Ancient One, and all which I have said concerning Microprosopus, all are one, all are HVA, Hoa, Himself, all are Unity, neither herein hath separation place.

Rabbi Schimeon said: In the (former) Assembly I revealed not all things, and all those things have been concealed even until now.

Rabbi Abba saith that when (Rabbi Schimeon) had finished this discourse, the Holy Light (i.e., Rabbi Schimeon) lifted up his hands and wept, and shortly after smiled.

Rabbi Abba saith that when (Rabbi Schimeon) had finished this discourse, the Holy Light (i.e., Rabbi Schimeon) lifted up his hands and wept, and shortly after smiled.

Rabbi Schimeon spake and said: Through the whole day have I meditated on that saying where it is said, Ps. xxxiv. 2: “My Nephesch shall rejoice in Tetragrammaton, the humble shall hear thereof and rejoice;” and now that whole text is confirmed (in my mind).

Rabbi Abba said: “Scarcely could the Holy Light-bearer (i.e., Rabbi Schimeon) finish the word ‘life’ before his words ceased altogether. But I was still writing them down, and thought that there would still be more for me to write, but I heard nothing.

“When therefore the fire was withdrawn, I saw that that Holy Light-bearer, the Holy of the Holy Ones (i.e., Rabbi Schimeon) had been taken away from this world.

But Rabbi Chiya arose upon his feet and said: “Hitherto hath the Holy Light-bearer (Rabbi Schimeon) taken care of us (otherwise, hath occupied himself with us). Now is the time not fitting for any other thing save to pay him due honours.”

When therefore the sepulchral bier was borne forth, he (i.e. the body of Rabbi Schimeon) was raised above it in the air, and a fire flamed around him.

And a Voice was heard (saying): “Come ye and assemble together, and enter in unto the nuptials of Rabbi Schimeon. Isa. lvii.: ‘Let him enter in with peace, and let them rest in their chambers.’”

This is that Rabbi Schimeon Ben Yochai, concerning whom his Lord was glorified daily. Blessed is his portion above and below!