1131. HEREUNTO are the concealed words, and the
more secret meaning (of then; hath been set forth in many Places). Blessed is
his portion who hath known and beheld them, and who erreth not therein.
1132. Because these words are not given forth
save unto the Lords of Lords and the Reapers of the Field, who have both
entered into and departed therefrom.
1133. Like as it is written, Hosea xiv. 9: "For
the paths of Tetragrammaton are right, and the just shall walk in them, but
transgressors shall fall therein."
1134. 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."
1135. Again he said: "I return unto myself. For
truly I have revealed (these secrets) before the Ancient of the Ancient
Ones, the Concealed One with all Concealments; but not for mine own glory, not
for the glory of the house of my father, not for the glory of these my
Companions, have I done (this thing).
1136. "But in order that they might not err in
His paths, nor that they might enter into the portals of His Palace to be made
ashamed, nor that they might be destroyed for their error. Blessed be my
portion with them in the world to come."
1137. We have learned that before the
companions departed from this Assembly, Rabbi Yosi, Rabbi Chizqiah, and Rabbi
1138. 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.
1139. 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
1140. "Like as it is written, Exod. xxxiv. 28:
'And he was there with Tetragrammaton forty days and forty
nights.' Why then do I tarry here, if therefor
I am to be punished?"
1141. 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.
1142. "But come, behold. It is written, Josh.
vi. 26: 'And in his first-born son shall he establish it, and in his youngest
son shall he set up the gates thereof;' much more than in this instance also
are these taken away, seeing that with most severe and vehement study have
they applied their souls (NPShThHVN, Nepheschethhun) hereunto at this
1143. "Blessed is their portion, for assuredly
they have been taken away in perfection; and such were not those who were
1144. Wherefore died they? We have learned
this. When thus far these words were revealed, the Supernals and Inferiors of
those Chariots were disturbed, and the Voice which revealed the Ancient Word
below resounded through two hundred and fifty worlds.
1145. And before that those (three
Rabbis) could recollect their souls, NShMThIIHV, Nesehamathiyehu,
among those words (of that Voice) their souls had gone forth with a
kiss 1; and
were joined unto that expanded veil, and the Supernal Angels carried them
1146. But wherefore those? Because they had
entered in, and had not gone forth alternately, before this time. But all the
others had entered in, and had gone forth.
1147. Rabbi Schimeon spake and said: "How
is the portion of those three, and therefore
also blessed is our portion!"
1148. And a second time that Voice pealed forth
and said, Deut. iv. 4: "But ye that did cleave unto Tetragrammaton, your God,
are alive every one of you this day."
1149. They arose, and behold there was no place
whence a fragrance went not forth.
1150. Rabbi Schimeon spake and said: "From this
I perceive that the world receiveth blessing on account of us."
1151. And the faces of them all shone, so that
men could not look upon them.
1152. We have learned that there were ten (Rabbis)
entered into (the Assembly), and that seven came forth.
1153. And Rabbi Schimeon rejoiced, and Rabbi
Abba was sad.
1154. On a certain day Rabbi Schimeon sat, and
Rabbi Abba with him. Rabbi Schimeon spake a certain word.
1153. And they saw those three (Rabbis)
who had died, and with them were most beautiful angels, who were showing unto
them the supernal treasures and conclaves, on account of their great dignity.
1156. And they were entering into a mountain of
pure balm; and the soul of Rabbi Abba was comforted.
1157. We have learned that after that day the
companions did not quit the house of Rabbi Schimeon.
1158. And when Rabbi Schimeon revealed the
Arcana, there were found none present there save those (companions).
1159. 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. 1
1160. Rabbi Abba spake and said: "We six are
lights which shine forth from a seventh (light); thou art the seventh
light (the origin of) us all.
1161. "For assuredly there is no stability in
those six, save (what they derive) from the seventh. For all things depend
from the seventh."
1162. Rabbi Yehudah called him 1
the Sabbath of all the six (Rabbi).
1163. Like as it is written: "The Sabbath for
Tetragrammaton, holy unto Tetragrammaton."
1164. What is the Sabbath? Holy unto
Tetragrammaton; so also Rabbi Schimeon is, like the Sabbath, holy unto
1165. Rabbi Schimeon said: "It is strange that
he 2 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!"
1166. Meanwhile Elihu entered, and three beams
of light shone in his countenance.
1167. 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?"
1168. He answered unto him: "Through thy life,
Rabbi, seven were chosen before Him, the Holy One--may He be
blessed!--(otherwise, seven days are prostrate before the blessed God) all
those who could come and abide with Him, before that ye could enter into the
House of Conclave.
1169. "And I prayed that I might come among the
others, and I wished to adhere unto His shoulders (otherwise, And I asked Him,
that it might be permitted me to enter in, but He constrained my shoulders),
and I could not.
1170. "For in that day was I sent that I might
perform miracles for Rav Hamenuna the elder and his companions, who had been
taken away into the palace (otherwise: into the prison) of the King.
1171. "And I performed a miracle for them, and
cast down the King's rampart (otherwise: I cast down the wall of the royal
palace for them), with whose chains they were bound; so that (their)
forty-five warders were kept back.
1172. "And I led forth Rav. Hamenuna and his
companions, and brought them up unto the valley of Aunu; and they have been
1173. "And I have given unto them bread and
water, seeing they had not eaten for three days.
1174. "And all the day I quitted them not.
1175. "And when I returned (hither),
I found the Veil expanded which all these Columns 1
upheld; and three of the Companions (had ascended) above it.
1176. "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 2 of Rabbi Schimeon
and his companions.'
1177. "Blessed art thou, Rabbi Schimeon, and
blessed is thy portion, and that of those companions who are sitting in thy
1178. "How many paths are prepared for ye in
the world to come! how many lights of lights are prepared that they may
1179. "And come, behold! Therefore on this day
there are bound together for thee fifty crowns for Rabbi Benchas Ben Yair, thy
father-in-law, and I walk with him.
1180. "And all those are rivers of the
mountains of pure balm, for assuredly his place and lot is chosen (otherwise:
and I saw that he had, &c.).
1181. (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? "
1182. He answered unto him: "Most certainly;
also all those who are without. Like as it is written, Isa. lxvi. 23: 'And it
shall come to pass that from one new moon to another, and from one sabbath
unto another, shall all flesh come to worship before me, saith Tetragrammaton.'
1183. "If those come, how much more the just!
1184. "Wherefore from one new moon unto
another? Because the patriarchs surround the Holy Chariot.
1185. "And from one Sabbath unto another
Sabbath, because the seventh day is surrounded by all the other six days.
1186. "Like as it is written: 'And the Elohim
blessed the seventh day,' &c.
1187. "And thou, Rabbi Schimeon, art the
seventh: thou shalt be the chief; and thou shalt be more crowned and
sanctified than all.
1188. "And with three most delicious feasts of
the seventh day shall the just be entertained because of thee in the world to
1189. "Also it is written, Isa. lviii. 13:
'Thou shalt call the sabbath a delight, the holy of Tetragrammaton, honourable.'
1190. "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.
251:1 It is
worthy of note that the total number of chapters in the "Idra Rabba Qadisha"
is 45, which is equal to MH, Mah, the concealed name of Yetzirah. (See
Introduction concerning the Four Worlds.)
palace which is situate in the secret and most elevated part of heaven is
called the Palace of Love. There dwells the Heavenly King--blessed be
He!--with the holy souls, and is united with them with a loving kiss. This
kiss is the union of the soul with the substance from which it emanated.
Meaning, I suppose, that Rabbi Abba adds this by way of note to the test.
i.e., Rabbi Schimeon Ben Yochai, who was chief among the seven
surviving Rabbis, like the Sabbath among the days of the week.
who now enters.
columns of the Sephiroth.
term is occasionally used in a mystical sense to signify the acquisition of
Chapter I: Which Containeth the Introduction