KABBALAH - Selected Writings. Bernhard Pick
hither one clad in garments of the lower world?" "It is Rabbi Hiya," replied Rabbi Simeon, "a student skilled in the science of the mysteries." "Let him then, together with his son, be enrolled as members of thy school." "I pray thee," said Rabbi Simeon again, "that time may be granted for due preparation." The request was granted and Rabbi Hiya overwhelmed with feelings of joy, went forth exclaiming: "Blessed is the lot of the just in heaven, blessed also the lot of Rabbi Simeon ben Jochai, to whom the words of the scripture may be applied: 'I cause those that love me to be blest with substance, and I will fill their treasures.'" (Prov. 8:21)
The following affecting and descriptive account of Rabbi Hiya's decease is not found in some of the early editions of the Zohar and is probably an interpolation from an ancient Kabbalistic work no longer extant.
Rabbi Hiya, perceiving the end of life approaching, exclaimed: "Return, my soul to thy home on high! Thou spark divine of heavenly flame, quit thou this mortal frame. Fearing, trembling, hoping the time has come for thee to mount up to the mansions of light and life. Sweet angelic voices are calling me. My strength is failing, my eyes grow dim; I cease to breathe; the earth is disappearing and heaven opens on my eyes. Me-thinks I hear the fluttering of angel wings. Ah! what do I see'? The tree of life radiating a perfume that fills the azure vault of heaven itself. I see descending the mystic heavenly dove. I recognize King Messiah, whom I saw in Rabbi Simeon's school. Oh! ye angelic beings, lend me your wings, that I may mount on high to meet him. Oh, my soul! can this be death'? How vain the fear and dread of the transports of ecstatic bliss and joys its presence brings! Oh, grave! where is thy victory? Oh, death! where is thy sting?"
A moment, and his soul had taken its flight--the life of Rabbi Hiya had ended.
The Mysterious Stranger
Bereshith! Rabbi Simeon spake and said: "I have put my words in thy month, and I have covered thee in the shadow of my hand, that I may plant the heavens and lay the foundation of the earth." (Is. 51:16) These words inculcate that man should study and acquaint himself with the mysteries of the secret doctrine by day and by night, and that the Holy One regards those whose delights are therein. Every new thought suggestive or explanatory of it is crowned by him, and by it he forms a new heaven. It is said that whenever a man gives expression to such a word it ascends at once into the divine presence, who taketh and embraceth it and adorneth it with seventy crowns, all engraveth with his holy name. This word of mystic wisdom then descends and visits the children of light, who are the life of the world. Then it flies through seventy thousand worlds and stands before the Ancient of Days, with whose words, enfolding the deepest mysteries, it then becomes united and together fly through eighteen worlds invisible to mortal eyes (Is. 64:4) and known only to Alhim. Perfected and complete, it returns to the Ancient of Days and become to him a subject of delight as he takes and crowns it with three hundred and seventy thousand crowns, when at length it is transformed into and becomes a new world. So, with every such like word, it becomes a new world of hidden mysteries of heavenly wisdom, a new earth referred to in scripture. "As the new heaven and the new earth which l make abiding before me." (Is. 66:22) Not which I have created, as in the past, but which I create in the present, by means of those holy words which preserve and renew the worlds, and this is the occult signification of these words. Observe, it is said, not the heavens, but new heavens."
Said Rabbi Eleazar: "What is the occult meaning of the words, 'In the shadow of mine hand have I hid thee?'" (Is. 51:16)
Rabbi Simeon replied: "When the secret doctrine and its hidden mysteries was delivered to Moses on Mount Sinai myriads of angels endeavored, through jealousy, to consume him with their fiery breath. Then the Holy One covered him with his hand, so that they did him no hurt. Also, with the word of which we have just described proceeding from human lips, it also is covered and protected from the wrath and envy of angels, until it becomes a new heaven or a new earth; for then only become they uncovered and their meaning revealed. This is furthermore shown by the words, 'Say unto Sion Ammi Atha' (thou art my people). They should rather be rendered, 'Immi Atha' (thou art with me), with me as an associate, just as my word was with me when I created the world, as it is written: 'By the word of the Lord the heavens were made.' (Ps. 33:6) And so it is with words containing mysteries of the secret doctrine uttered by us. We become creators, and happy- am! blessed are I hey who consecrate themselves to the study and teaching of this holy science and knowledge. If, however, you say that such a word may proceed from or be spoken by one who has no knowledge or understanding of sacred mysteries, observe that, if this should happen, then the word spoken by one who is ignorant of the secret doctrine is seized hold of by a demon called aishtahphucoth (froward lips), who casts it into the great abyss when it becomes a false heaven, and know as Tohu (vanity). When this heaven of falsehood is formed, forthwith it becomes united with another demon named esithzenonim (or lady of seductions), who causeth the ruin and destruction of thousands and as long as this false heaven subsists and power and rule predominate. Therefore is it written: 'Woe unto you who draw iniquity (avon)with cords of vanity and sin (hatah), as with a cart rope.' (Isa 5:18) What is Hatah? It is this seductress who, proceeding from this world of vanity, destroyeth the children of man. The cause of all this is the student who has not attained to the wisdom and science of an initiate or master. God preserve us from becoming such! See to it, therefore, that ye let not a single word escape your lips concerning divine mysteries without understanding or before consulting with a master that ye may not be originators of Hatah, and thus cause the destruction and ruin of many souls."
With one accord exclaimed the students of Rabbi Simeon: "God keep and preserve us from this!"
Continuing his discourse, Rabbi Simeon said: "Mark this also. It was by means of the secret doctrine that the Holy One created the world. Holy scripture affirms that it was with him and was his delight daily. He examined it attentively and minutely, and then uttered it, and thereby produced all his works in order to teach us to study occult science and sacred mysteries calmly and reverently, and thus avoid falling into error and causing many to stumble, to fall, to perish. It is written, "Then did he see it and declare it. He prepared it; yea, searched it out." (Job 28:27) in which verse are the words yaha (see), yesaphrah (declared), kenah (prepared), hakar (searched), showing what carefulness was exercised by the Holy One before creating the world. For ere doing so he formed the four words corresponding to those we have just particularized, viz.: Bereshith, bara, Alhim, ath, implying a fourfold examination of the secret doctrine ere he used it in Creation."
Rabbi Eleazar went one day to visit his uncle, Rabbi Jose,, and Rabbi Abba was with him. A porter followed behind them.
Said Rabbi Abba: "As the time and opportunity are favorable, let us discourse and search a little into the secret doctrine."
Then spake Rabbi Eleazar, and said: "It is written, 'Ye shall keep my sabbaths.' (Lev. 19:30) Observe that in six days the Holy One created the world that each day was distinguished by a special production. But on what day appeared the production that was fruitful? On the fourth; for those of the three first days were unmanifested and hidden, viz.: fire, water, and earth. If you say that the earth was clothed with vegetation on the third. It was truly so. It was, however, really on the fourth day that the results became manifest and distinctive in themselves, and thus it became the fourth pedestal of the heavenly throne. All the works of creation were finished certainly on the Sabbath, as it is written: 'And Alhim created on the seventh day,' the Sabbath, which was the fourth day of the earth's fruitful production. But what meaneth 'Ye shall keep my Sabbaths,' as though there were two or more sabbaths? The scripture, by this plural word, designates the eve of the Sabbath and the day of the Sabbath, distinct yet not separate."
Then spake the porter who had followed them, and said: "But what is the signification of the following words: 'Ye shall reverence my sanctuary.'"
Rabbi Eleazar replied: "They refer to the holiness of the Sabbath."
"What do you mean by the holiness of the Sabbath?" asked the stranger.
"It is the heavenly holiness which cometh down upon the earth on that day," replied Rabbi