As they were going along they saw a man coming towards them. Said R. Jose: ‘This man is a Jew.’ When he came up to them they asked him who he was. He said: ‘I am on a religious errand from the village of Ramin, where I live. As it is near the Feast of Tabernacles, we require a palm branch with its accessories. I am therefore on my way to pluck them.’ They all then walked on together.
The Judean said to them: ‘In regard to these four plants which we take in order to propitiate the Almighty, have you heard why we require them precisely on the Feast of Tabernacles?’ Said R. Jose to him: ‘Our colleagues have already discussed this question. But if you have any explanation of your own, tell us.’
He replied: ‘The place where we live is indeed only a little hamlet, but all its inhabitants diligently study the Torah under the guidance of a learned teacher, R. Isaac the son of Jose by name, of Mehozah, who every day gives us some fresh explanation of points in the Torah. Regarding this festival, he explained that this is the fitting period for Israel to obtain dominion over the chiefs who have charge of the nations of the Gentiles, and who are called by them “the proud waters” (Ps. 124, 6).
In order to obtain dominion over them, we come with a symbolic representation of the Divine name by means of the four plants, which we also take for the purpose of placating the Almighty so as to procure for ourselves a plenitude of sacred waters with which to pour a libation on the altar.
He further told us that on the New Year there is in the world “a first stirring”. What is meant by “a first stirring”? This is the lower-world tribunal which bestirs itself to bring the world to judgement, as God then sits in judgement over the world.
This tribunal continues in session until the Day of Atonement, when the face of the moon is bright, and the slanderous serpent leaves the world alone, being occupied with the he-goat which has been offered to him-an appropriate offering, as the goat is from the “impure region”. Being occupied with that goat, he does not come near the sanctuary.
This goat performs the same function as the goat offered up on the New Moon, with which also the serpent occupies himself, allowing the moon to grow bright. In consequence, all Israel find favour in the eyes of the Almighty, and their guilt is removed. He further discoursed to us on another mystery which it is not permitted to disclose save to those of excelling wisdom, saintliness, and piety.’ ‘What is it?’ asked R. Jose. ‘I cannot say unless I first test you,’ replied the Jew.
They then proceeded on their way, and after a time he said: ‘When the moon approaches the sun, the Holy One, blessed be He, stirs up the northern side, and it grasps the moon lovingly and draws her towards itself. Then the South awakens from the other side, and the moon rises and joins the East. She thus draws sustenance from two sides, and noiselessly receives blessings; and thus it is that the moon is blessed and attains her fullness.
Now as there is a symbolical attribution of members to the (supernal) Adam, so there is to the (supernal) Female, and so, too, there is the symbolism of another Adam under the moon, and also of a Female.
As the Left Arm above grasps the Female and lovingly draws her to him, so below the serpent, which is the left arm of the unclean spirit, and joined with it he that rides on it, draw near to the moon and draw her tightly to them, so that she becomes defiled.
Israel, therefore, here below offer up a goat, to which the serpent is drawn away. The moon then purges herself, ascends on high, and unites herself to the higher sphere to receive blessing, and her lower face, which was darkened, becomes bright.
So here on the Day of Atonement, since the evil serpent is occupied with the he-goat, the moon breaks loose from him, and earnestly pleads the cause of Israel, and watches over them like a mother over her children, so that the Holy One, blessed be He, blesses them from above and forgives their sins.
Afterwards, when Israel celebrate the Feast of Tabernacles, the “right side” is awakened on high, so that the moon may attach herself to it and her face may become completely bright. She then shares out blessings to all those presiding chiefs of the lower world, so that they may be fully occupied with their own portions, and not attempt to draw sustenance from the side from which Israel obtained their portion.
The same thing happens here below. When all the other nations receive their blessings, they are fully occupied with their own portions, and so do not come and meddle with Israel or covet the portion of their heritage. Israel for this reason cause blessings to flow to all those presiding chiefs, in order that they may be absorbed with their own portions and not meddle with that of Israel.
And when the moon obtains her due fill of blessings, Israel come and draw sustenance from her all by themselves; and of this it is written, “on the eighth day there shall be to you a solemn gathering” (atsereth, Num. 29, 35). This “gathering” indicates the gathering of all the blessings from above, from which no other nation draws sustenance save Israel; hence “there shall be to you a gathering”, to you, and not to the other nations and presiding chiefs.
And for this reason Israel entreats Heaven to grant a plenitude of rain, so as to accord the nations their share of blessings, that they may be fully occupied therewith, and not meddle in the festivity of Israel, who imbibe the superior blessings. Concerning this day it is written, “My beloved is mine and I am his” (S. S. 2, 16), and there is no third one with us.
The following parable will make this clearer. A king once invited his favourite to a special feast on an appointed day, thus making known to him that he stood high in the favour of the king. The king, however, was apprehensive lest in the midst of the feast all the governors of his provinces might put in an appearance, sit down to table, and partake of the repast intended for his beloved friend. What did he do? He first treated his governors and ministers to a repast of meat and vegetables. Afterwards he sat down with his favourite to that special banquet where all the finest delicacies of the world were spread before them; and whilst alone with the king the favourite laid before him all his petitions and requests, which the king granted. Thus the king enjoyed the company of his friend alone and undisturbed. So it is with Israel in their relation to the Holy One, blessed be He, and hence it is written, “the eighth day shall be to you a gathering”.’
Said R. Hiya and R. Jose: ‘The Holy One, blessed be He, has led our footsteps in the right path. Happy those who occupy themselves with the Torah.’ With these words they came up to him and embraced him. R. Jose applied to him the verse, “And all thy children shall be taught of the Lord, and great shall be the peace of thy children” (Is. 54, 13). When they came to a certain field, the stranger discoursed thus. ‘In the account of the destruction of Sodom and Gomorrah it is written, “And the Lord (Tetragrammaton) caused to rain, etc.” (Gen. 19, 24), whereas throughout the narrative of the Flood the term Elohim (God) isused exclusively. What is the reason for this difference?
We have been taught that the term V-Tetragrammaton (and the Lord), wherever written indicates the Deity presiding over his Court of Justice, whereas the term Elohim (God) is used when the Deity judges alone. Now the destruction of Sodom was limited to one locality, and did not involve the whole world, hence it was decreed in open court, as indicated by the term V-Tetragrammaton (and the Lord); whereas the Flood overwhelmed the whole world, and therefore had to be decreed by the Deity alone, in concealment, as it were; hence the term Elohim.
(As for Noah and his companions, they were only saved through being carefully concealed from sight.) In this light we explain the verse “The Lord sat at the Flood” (Ps. 29, 10),
Now it is because Noah was completely hidden from sight that, after the world had suffered its doom and the wrath of the Deity had been appeased, we read AND GOD (ELOHIM) REMEMBERED NOAH, for Noah having been so long out of sight had to be specially brought to mind.
From this passage we derive the mystical doctrine that the Holy One, blessed be He, is sometimes discoverable and sometimes undiscoverable. He is discoverable when presiding over the lower Court. He remains undiscoverable in the spot whence all blessings flow. Hence those possessions of a man which are hidden from sight are receptive of the heavenly blessing; whereas things which are exposed to view attract the notice of the accuser, and are subject to the influence of him who is named “Evil of eye”. There is a deep mystery which connects all this with the supernal pattern.’
R. Jose, with tears in his eyes, said: ‘Happy is the generation in which R. Simeon flourishes, for it is through his merit that we have been privileged to hear so sublime a discourse as this.’ R. Jose said further, ‘God must have sent that man on this road to impart to us these ideas.’ When they came to R. Simeon and repeated to him all they had heard, he said, ‘Of a truth he spoke well.’
עַד דְּהֲווּ אָזְלֵי, חָמוּ חַד יוּדָאי דְּהֲוָה אָתֵי. אָמַר רַבִּי יוֹסֵי הַאי בַּר נָשׁ יוּדָאי אִיהוּ וְאִתְחֲזֵי. כַּד מָטָא גַּבַּיְיהוּ שְׁאִילוּ לֵיהּ. אָמַר לוֹן שְׁלִיחָא דְמִצְוָה אֲנָא. דְּהָא אֲנַן דָּיְירֵי בִּכְפַר דְּרָאמִין, וּמָטֵי זִמְנָא דְחַג, וְאֲנַן צְרִיכִין לוּלָב וְזִינִין דְּעִמֵּיהּ, וְאֲנָא אָזִיל לְקָטְעָא לוֹן לְמִצְוָה. אֲזְלוּ כְּחֲדָא.
As they were going along they saw a man coming towards them. Said R. Jose: ‘This man is a Jew.’ When he came up to them they asked him who he was. He said: ‘I am on a religious errand from the village of Ramin, where I live. As it is near the Feast of Tabernacles, we require a palm branch with its accessories. I am therefore on my way to pluck them.’ They all then walked on together.
אָמַר לְהוּ הַהוּא יוּדָאי הַנִּי אַרְבַּע מִינִין דְּלוּלָב דְּבְּכֻלְהוֹ אָתָאן לְרַצוּיֵי עָלְמָא (נ"א על מיא) שְׁמַעְתּוּן אַמַּאי אֲנַן צְרִיכִין לוֹן בַּחַג. אָמַר לֵיהּ כְּבָר אִתְעָרוּ בְּהוּ חַבְרַיָיא. אֲבָל אִי מִלָּה חַדְתָּא אִיהוּ תְּחוֹת יְדָךְ אֵימָא לָהּ.
The Judean said to them: ‘In regard to these four plants which we take in order to propitiate the Almighty, have you heard why we require them precisely on the Feast of Tabernacles?’ Said R. Jose to him: ‘Our colleagues have already discussed this question. But if you have any explanation of your own, tell us.’
אָמַר לוֹן וַדַּאי הַהוּא אֲתַר דְּאֲנַן דָּיְירֵי בֵּיהּ הוּא זְעֵיר וְכֻלְהוּ עָסְקֵי בְּאוֹרַיְיתָא. וְאִית עֲלָן צוּרְבָא מֵרַבָּנָן רַבִּי יִצְחָק בַּר יוֹסֵי מֵחוֹזָאָה שְׁמֵיהּ. וּבְכָל יוֹמָא וְיוֹמָא אָמַר לָן מִלִּין חַדְתִּין בְּאוֹרַיְיתָא. וְאָמַר דְּהָא בְּחַג זִמְנָא הוּא לְשַׁלְטָאָה. (ישראל שליטין בההוא זמנא, ונקיטנא לולב דמתחזי דאנן נציחנא עלייהו על כל אנון דאקרון הממ העם ולשלטאה עלייהו) (אזי עבר על נפשנו המים הזדונים ברוך יי שלא נתננו טרף לשניהם. וכי אית שנים למים, אלא) (ס"א דכל אנון רברבין) אִנּוּן שְׁאָר עַמִּין. אִנּוּן רַבְרְבִין מְמַנָּן עַל שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וּמִתְבָּרְכָאן מִסִּטְרַיְיהוּ דְיִשְׂרָאֵל וְקָרִינָן לוֹן מַיִם הַזֵּידוֹנִים. כְּמָא דְאַתְּ אָמֵר, (תהילים קכ״ד:ה׳) הַמַּיִם הַזֵּדוֹנִים.
He replied: ‘The place where we live is indeed only a little hamlet, but all its inhabitants diligently study the Torah under the guidance of a learned teacher, R. Isaac the son of Jose by name, of Mehozah, who every day gives us some fresh explanation of points in the Torah. Regarding this festival, he explained that this is the fitting period for Israel to obtain dominion over the chiefs who have charge of the nations of the Gentiles, and who are called by them “the proud waters” (Ps. 124, 6).
וּבְגִין לְשַׁלְטָאָה עֲלַיְיהוּ אָתֵינָא בְּרָזָא דִשְׁמָא קַדִּישָׁא בְּאִנּוּן אַרְבַּע מִינִין שֶׁבַּלּוּלָב לְרַצּוּיֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא (עלייהו) וּלְשַׁלְטָאָה עֲלַיְיהוּ בְּרָזָא דִשְׁמָא קַדִּישָׁא. וּלְאַתְעָרָא עֲלָן מַיִין קַדִּישִׁין לְנַסְכָא עַל גַּבֵּי מַדְבְּחָא.
In order to obtain dominion over them, we come with a symbolic representation of the Divine name by means of the four plants, which we also take for the purpose of placating the Almighty so as to procure for ourselves a plenitude of sacred waters with which to pour a libation on the altar.
תּוּ אָמַר לוֹן בְּרֹאשׁ הַשָּׁנָה אִתְעֲרוּתָא קַדְמָאָה אִיהוּ בְּעָלְמָא. מַאי אִתְעֲרוּתָא קַדְמָאָה. דָּא בֵּי דִינָא דִּלְתַתָּא (נ"א דא ראש השנה ממש) דְּאִתְעַר לְמֵידַן עַלְמָא. וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל עָלְמָא בְּדִינָא וְדָאִין עָלְמָא.
He further told us that on the New Year there is in the world “a first stirring”. What is meant by “a first stirring”? This is the lower-world tribunal which bestirs itself to bring the world to judgement, as God then sits in judgement over the world.
וְשָׁלְטָא הַאי בֵּי דִינָא לְמֵידַן עָלְמָא, עַד יוֹמָא דְכִפּוּרֵי דְּנָהֲרִין אַנְפָּהָא, וְלָא אִשְׁתְּכַח חִוְיָא דַּלְטוֹרָא בְּעָלְמָא. דְּאִיהוּ אִתְעַסַּק בַּמֶה דְאַתְיָין לֵיהּ הַהוּא שָׂעִיר דְּאִיהוּ מִסִּטְרָא דְּרוּחַ מְסָאֳבָא כְּדְקָא חָזֵי לֵיהּ. וּבְגִין דְּאִתְעַסַּק בְּהַהוּא שָׂעִיר לָא קָרִיב לְמַקְדְּשָׁא.
This tribunal continues in session until the Day of Atonement, when the face of the moon is bright, and the slanderous serpent leaves the world alone, being occupied with the he-goat which has been offered to him-an appropriate offering, as the goat is from the “impure region”. Being occupied with that goat, he does not come near the sanctuary.
וְשָׂעִיר דָּא כְּהַהוּא שָׂעִיר דְּרֹאשׁ חֹדֶשׁ דְּאִתְעַסַּק בֵּיהּ וְאַנְהִירוּ אַנְפָּהָא דְרֹאשׁ הַשָׁנָה (נ"א כך בראש השנה) (נ"א אנהירו) (אנפוי דמקדשא). וְעַל דָּא יִשְׂרָאֵל כֻּלְהוּ מַשְׁכְּחִין רַחֲמֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאִתְעֲבַר חוֹבַיְיהוּ. וְרָזָא חָדָא אָמַר לוֹן וְלָא אִתְיְיהִיב רְשׁוּ לְגַלָּאָה בַּר לְחֲסִידֵי קַדִּישִׁין עֶלְיוֹנִין חַכִּימִין. אָמַר רַבִּי יוֹסֵי מַאן אִיהוּ. אָמַר לוֹן עַד לָא בָּדִיקְנָא בְּכוּ.
This goat performs the same function as the goat offered up on the New Moon, with which also the serpent occupies himself, allowing the moon to grow bright. In consequence, all Israel find favour in the eyes of the Almighty, and their guilt is removed. He further discoursed to us on another mystery which it is not permitted to disclose save to those of excelling wisdom, saintliness, and piety.’ ‘What is it?’ asked R. Jose. ‘I cannot say unless I first test you,’ replied the Jew.
אֲזְלוּ. לְבָתַר אָמַר לוֹן. כַּד סִיהֲרָא אִתְקְרִיבַת בְּשִׁמְשָׁא. אַתְעַר קוּדְשָׁא בְּרִיךְ הוּא סִטְרָא דְצָפוֹן וְאָחִיד בָּהּ בִּרְחִימוּ וּמָשִׁיךְ לָהּ לְגַבֵּיהּ, וְדָרוֹם אִתְעַר מִסִּטְרָא אָחֳרָא. וְסִיהֲרָא סַלְקָא וּמִתְחַבְּרָא בְּמִזְרָח. וּכְדֵין יָנְקָא מִתְּרֵין סִטְרִין וּנְטִילַת בִּרְכָאן בַּחֲשַׁאי, וּכְדֵין אִתְבָּרְכָא סִיהֲרָא וְאִתְמַלְיָיא. וְהָכָא אִתְקְרִיבַת אִתְּתָא בְּבַעֲלָהּ.
They then proceeded on their way, and after a time he said: ‘When the moon approaches the sun, the Holy One, blessed be He, stirs up the northern side, and it grasps the moon lovingly and draws her towards itself. Then the South awakens from the other side, and the moon rises and joins the East. She thus draws sustenance from two sides, and noiselessly receives blessings; and thus it is that the moon is blessed and attains her fullness.
כְּמָה דְאִית רָזָא דִּיוּקְנָא שַׁיְיפֵי (נ"א בתיקוני דשייפי) דְאָדָם וְתִיקּוּנוֹי. הָכִי נָמֵי אִית (נ"א איהו) רָזָא דְּדִיוּקְנָא דְּשַׁיְיפֵי נוּקְבָא וְתִקּוּנִי דְנוּקְבָא. וְכֹלָּא פָּרִישׁ בְּגַוָון. הָכִי נָמֵי אִית לְעֵילָא (ד"א מאן) אָחִיד בָּהּ וְאִתְעַר לָקֳבֵל בִּרְחִימוּ הָכִי נֲמֵי אִית לְתַתָּא רָזָא וְתִקּוּנָא דְּאָדָם תַּתָּאָה אָחֳרָא תְּחוֹת סִיהֲרָא (ד"א ותקונא דנוקבא).
Now as there is a symbolical attribution of members to the (supernal) Adam, so there is to the (supernal) Female, and so, too, there is the symbolism of another Adam under the moon, and also of a Female.
כְּמָה דִדְרוֹעָא שְׂמָאלָא (תשא קצד ב, פקודי רלג ב) לְעֵילָא אָחִיד בָּהּ וְאִתְעַר לְקֳבְלָהּ בִּרְחִימוּ. הָכִי נָמֵי אִית לְתַתָּא. (ווי העמודים כלהו קיימי שייפין לאתאחדא דא בדא ולאתקשרא דא בדא קשרי מהימנותא סטרא דקדושא מסטרא דרוח מסאבא דאיהו רזא דנחש לתתא). הַאי נָחָשׁ אִיהוּ דְרוֹעָא שְׂמָאלָא דְרוּחַ מְסָאֳבָא. וְאָחִיד בֵּיהּ מַאן דְּרָכִיב בֵּיהּ וְקָרָבָא לְגַבֵּי דְסִיהֲרָא וּמָשִׁיךְ לָהּ בֵּינַיְיהוּ נ"א בִּדְבִיקוּ דְּקוּטְפָא וְאִסְתָּאֳבַת.
As the Left Arm above grasps the Female and lovingly draws her to him, so below the serpent, which is the left arm of the unclean spirit, and joined with it he that rides on it, draw near to the moon and draw her tightly to them, so that she becomes defiled.
וּכְדֵין יִשְׂרָאֵל לְתַתָּא מְקָרְבִין שָׂעִיר. וְהַהוּא נָחָשׁ אִתְמְשַׁךְ אֲבַתְרֵיהּ דְּהַהוּא שָׂעִיר. וְסִיהֲרָא אִתְדְּכִיאַת וְסַלְקָאת לְעֵילָא וְאִתְקְּשָׁרַת לְעֵילָא לְאִתְבָּרְכָא. וּנְהִירִין אַנְפָּהָא מַה דְּאִתְחַשְׁכַת לְתַתָּא.
Israel, therefore, here below offer up a goat, to which the serpent is drawn away. The moon then purges herself, ascends on high, and unites herself to the higher sphere to receive blessing, and her lower face, which was darkened, becomes bright.
כְּדֵין הָכָא בְּיוֹמָא דְכִפּוּרֵי כֵּיוָן דְּהַהוּא חִוְיָא בִּישָׁא אִתְעַסַּק בְּהַהוּא שָׂעִיר. סִיהֲרָא אִתְפָּרְשַׁת מִנֵּיהּ וְאִתְעַסְּקַת (בישראל) לְאוֹלָפָא עֲלַיְיהוּ סָנֵיגוֹרְיָא וְסוֹכֶכֶת עֲלַיְיהוּ כְּאִמָּא עַל בְּנִין. וְקוּדְשָׁא בְּרִיךְ הוּא בָּרִיךְ לוֹן מִלְּעֵילָא וּמָחִיל לוֹן.
So here on the Day of Atonement, since the evil serpent is occupied with the he-goat, the moon breaks loose from him, and earnestly pleads the cause of Israel, and watches over them like a mother over her children, so that the Holy One, blessed be He, blesses them from above and forgives their sins.
לְבָתַר יִשְׂרָאֵל כַּד מָטוּ לַחַג מִתְעָרֵי סִטְרָא דְּיָמִינָא לְעֵילָא. בְּגִין דְּיִתְקַשַּׁר בֵּיהּ סִיהֲרָא וְיִתְנְהִירוּ אַנְפָּהָא כְּדְקָא חָזֵי. וּכְדֵין פַּלְגַת (יהב) חוּלָקָא דְּבִרְכָאן לְכָל אִנּוּן מְמַנָּן דִּלְתַתָּא דְּיִתְעַסְּקוּן בְּחוּלַקְהוֹן. וְלָא יֵיתוּן לְיָנְקָא וּלְקָרָבָא בְּסִטְרָא דְּחוּלַקְהוֹן דְּיִשְׂרָאֵל.
Afterwards, when Israel celebrate the Feast of Tabernacles, the “right side” is awakened on high, so that the moon may attach herself to it and her face may become completely bright. She then shares out blessings to all those presiding chiefs of the lower world, so that they may be fully occupied with their own portions, and not attempt to draw sustenance from the side from which Israel obtained their portion.
כְּגַוְונָא דָא לְתַתָּא כַּד שְׁאָר עַמִין אִתְבָּרְכוּן. כֻּלְהוֹן אִנּוּן מִתְעַסְּקִין בְּאַחְסָנַת חוּלַקְהוֹן. וְלָא הֲווּ אַתְיָין לְאִתְעָרְבָא בַּהֲדַיְיהוּ דְיִשְׂרָאֵל וּלְחָמְדָא חוּלַק אַחְסַנְתֵּיהוֹן. וּבְגִין כָּךְ יִשְׂרָאֵל אִנּוּן מָשְׁכִין בִּרְכָאן לְכָל אִנּוּן מְמַנָּן בְּגִין דְּיִתְעַסְּקוּן בְּחוּלַקְהוֹן וְלָא יִתְעָרְבוּן בַּהֲדַיְיהוּ.
The same thing happens here below. When all the other nations receive their blessings, they are fully occupied with their own portions, and so do not come and meddle with Israel or covet the portion of their heritage. Israel for this reason cause blessings to flow to all those presiding chiefs, in order that they may be absorbed with their own portions and not meddle with that of Israel.
וְכַד סִיהֲרָא אִתְמְלֵי בִּרְכָאן לְעֵילָא כְּדְקָא יְאוּת. יִשְׂרָאֵל אָתְיָין וְיָנְקִין מִינָּהּ בִּלְחוֹדַיְיהוּ. וְעַל דָּא כְּתִיב (במדבר כ״ט:ל״ה) בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם. מַאי עֲצֶרֶת, כְּתַרְגּוּמוֹ כְּנִישׁוּ. כָּל מַה דִּכְנִישׁוּ מֵאִנּוּן בִּרְכָאן עִלָּאִין. לָא יָנְקִין מִנֵּיהּ עַמִּין אָחֳרָנִין בַּר יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. וּבְגִין כָּךְ כְּתִיב עֲצֶרֶת תִּהְיֶה לָכֶם. לָכֶם וְלָא לִשְׁאָר עַמִּין. לָכֶם וְלָא לִשְׁאָר מְמַנָּן.
And when the moon obtains her due fill of blessings, Israel come and draw sustenance from her all by themselves; and of this it is written, “on the eighth day there shall be to you a solemn gathering” (atsereth, Num. 29, 35). This “gathering” indicates the gathering of all the blessings from above, from which no other nation draws sustenance save Israel; hence “there shall be to you a gathering”, to you, and not to the other nations and presiding chiefs.
וְעַל דָּא אִנּוּן מְרַצִּין עַל הַמַּיִם לְמֵיהַב לוֹן חוּלַק בִּרְכָאן דְּיִתְעַסְּקוּן בֵּיהּ. וְלָא יִתְעָרְבוּן לְבָתַר בְּחֶדְוָותָא דְיִשְׂרָאֵל כַּד יָנְקִין בִּרְכָאן עִלָּאִין. וְעַל הַהוּא יוֹמָא כְּתִיב דּוֹדִי לִי וַאֲנִי לוֹ. דְּלָא אִתְעָרַב אוֹחֲרָא בַּהֲדָן.
And for this reason Israel entreats Heaven to grant a plenitude of rain, so as to accord the nations their share of blessings, that they may be fully occupied therewith, and not meddle in the festivity of Israel, who imbibe the superior blessings. Concerning this day it is written, “My beloved is mine and I am his” (S. S. 2, 16), and there is no third one with us.
לְמַלְכָּא דְּזַמַּן רְחִימוֹי בִּסְעוּדָתָא עִלָּאָה דְּעֲבִיד לֵיהּ לְיוֹמָא רְשִׁימָא. הָא רְחִימוֹי דְמַלְכָּא יְדַע דְּמַלְכָּא אִתְרָעֵי בֵּיהּ. אָמַר מַלְכָּא הַשְׁתָּא אֲנָא בָּעֵי לְמֶחֱדֵי עִם רְחִימָאי. וְדָחִילְנָא דְּכַד אֲנָא בִּסְעוּדָתָא עִם רְחִימָאי יַעֲלוּן כָּל אִנּוּן קַסְטוֹרֵי מְמַנָּן וִיתִיבוּן עִמָּנָא לִפְתוֹרָא לְמִסְעַד סְעוּדָתָא דְחֶדְוָה עִם רְחִימָאי. מָה עֲבַד אַקְדִים הַהוּא רְחִימוֹי קוּסְטוּרִין דִּירוֹקֵי וּבִשְׂרָא דְתוֹרֵי וְאַקְרִיב קַמַּיְיהוּ דְּאִנּוּן קַסְטוּרֵי מְמַנָּן לְמֵיכַל. לְבָתַר יָתִיב מַלְכָּא עִם רְחִימוֹי לְהַהִיא סְעוּדָתָא עִלָּאָה מִכָּל עִדּוּנִין דְּעָלְמָא. וּבְעוֹד דְּאִיהוּ בִּלְחוֹדוֹי עִם מַלְכָּא שָׁאִיל לֵיהּ כָּל צָרְכּוֹי וְיָהִיב לֵיהּ. וְאַחֲדֵי מַלְכָּא עִם רְחִימוֹי בִּלְחוֹדוֹהִי וְלָא אִתְעָרְבִין אָחֳרָנִין בֵּינַיְיהוּ. כָּךְ יִשְׂרָאֵל עִם קוּדְשָׁא בְּרִיךְ הוּא. בְּגִין כָּךְ כְּתִיב בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם.
The following parable will make this clearer. A king once invited his favourite to a special feast on an appointed day, thus making known to him that he stood high in the favour of the king. The king, however, was apprehensive lest in the midst of the feast all the governors of his provinces might put in an appearance, sit down to table, and partake of the repast intended for his beloved friend. What did he do? He first treated his governors and ministers to a repast of meat and vegetables. Afterwards he sat down with his favourite to that special banquet where all the finest delicacies of the world were spread before them; and whilst alone with the king the favourite laid before him all his petitions and requests, which the king granted. Thus the king enjoyed the company of his friend alone and undisturbed. So it is with Israel in their relation to the Holy One, blessed be He, and hence it is written, “the eighth day shall be to you a gathering”.’
אָמְרוּ רַבִּי יוֹסֵי וְרַבִּי חִיָּיא קוּדְשָׁא בְּרִיךְ הוּא אַתְקִין אוֹרְחָא קַמָּן. זַכָּאִין אִנּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא. אָתֵי נְשָׁקוּהוּ. קָרָא עֲלֵיהּ רַבִּי יוֹסֵי (ישעיהו נ״ד:י״ג) וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ וְרַב שְׁלוֹם בָּנָיִךְ. כַּד מָטוּ בֵּי חֲקַל יָתִיבוּ. אָמַר הַהוּא בַּר נָשׁ מַאי שְׁנָא דִּכְתִיב, (בראשית י״ט:כ״ד) וַיְיָ הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה וְגו'. (נדפס בפקודי רכז ב) וּמַאי שְׁנָא בְּטוֹפָנָא דִּכְתִיב אֱלהִים אֱלהִים בְּכָל אֲתַר. (אמאי) וְלָא כְּתִיב וַיְיָ (בכלא).
Said R. Hiya and R. Jose: ‘The Holy One, blessed be He, has led our footsteps in the right path. Happy those who occupy themselves with the Torah.’ With these words they came up to him and embraced him. R. Jose applied to him the verse, “And all thy children shall be taught of the Lord, and great shall be the peace of thy children” (Is. 54, 13). When they came to a certain field, the stranger discoursed thus. ‘In the account of the destruction of Sodom and Gomorrah it is written, “And the Lord (Tetragrammaton) caused to rain, etc.” (Gen. 19, 24), whereas throughout the narrative of the Flood the term Elohim (God) isused exclusively. What is the reason for this difference?
אֶלָּא תָּנִינָן בְּכָל אֲתַר דִּכְתִיב וַיְיָ הוּא וּבֵית דִּינוֹ. אֱלֹהִים סְתָם דִּינָא בִּלְחוֹדוֹי. אֶלָּא בִּסְדוֹם אִתְעֲבִיד דִּינָא וְלָא לְשֵׁיצָאָה עָלְמָא. וּבְגִין כָּךְ אִתְעָרֵב אִיהוּ בַּהֲדֵי דִינָא. אֲבָל בְּטוֹפָנָא כָּל עָלְמָא שָׁצֵי וְכָל אִנּוּן דְּאִשְׁתַּכָּחוּ (נ"א בלחודוי) בְּעָלְמָא.
We have been taught that the term V-Tetragrammaton (and the Lord), wherever written indicates the Deity presiding over his Court of Justice, whereas the term Elohim (God) is used when the Deity judges alone. Now the destruction of Sodom was limited to one locality, and did not involve the whole world, hence it was decreed in open court, as indicated by the term V-Tetragrammaton (and the Lord); whereas the Flood overwhelmed the whole world, and therefore had to be decreed by the Deity alone, in concealment, as it were; hence the term Elohim.
וְאִי תֵימָא (ד"א דהא) נֹחַ וּדְעִמֵּיהּ (ד"א אשתזיבו). (נ"א הא) סָתִים מַעֲיָנָא הֲוָה דְּלָא אִתְחֲזֵי. וְעַל דָּא כָּל מַה דְּאִשְׁתְּכַח בְּעָלְמָא שָׁצֵי לֵיהּ. וְעַל דָּא וַיְיָ בְּאִתְגַלְיָא וְלָא שָׁצֵי כֹלָּא. אֱלהִים בָּעֵי סְתִימוּ וּבָעֵי לְאִסְתַּמְּרָא דְּהָא כֹּלָּא שָׁצֵי. וְעַל דָּא אֱלהִים בִּלְחוֹדוֹי הֲוֵי.
(As for Noah and his companions, they were only saved through being carefully concealed from sight.) In this light we explain the verse “The Lord sat at the Flood” (Ps. 29, 10),
וְרָזָא דָּא (תהילים כ״ט:י׳) יְיָ לַמַּבּוּל יָשָׁב. מַהוּ יָשָׁב. אִלְמָלֵא קְרָא כְּתִיב לָא יָכְלִינָן לְמֵימַר. יָשָׁב בִּלְחוֹדוֹי דְּלָא אַתְיָא עִם דִּינָא. כְּתִיב הָכָא יָשָׁב, וּכְתִיב הָתָם (ויקרא י״ג:מ״ו) בָּדָד יֵשֵׁב בִּלְחוֹדוֹי.
that is, He sat as it were all by Himself, on the analogy of the expression “He shall sit alone” (Lev. 13, 46).
וּבְגִין דְּנֹחַ הֲוָה סָתִים מַעֲיָנָא. לְבָתַר כַּד אִתְעֲבִיד דִּינָא וְשָׁצֵי עָלְמָא וְנָח רוּגְזֵיהּ מַה כְּתִיב וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְגו'. דְּהָא כַּד שָׁצֵי עָלְמָא לָא אִדְכַּר דְּסָתִים מַעֲיָנָא הֲוָה.
Now it is because Noah was completely hidden from sight that, after the world had suffered its doom and the wrath of the Deity had been appeased, we read AND GOD (ELOHIM) REMEMBERED NOAH, for Noah having been so long out of sight had to be specially brought to mind.
וְרָזָא (ודא) אוֹלִיפְנָא קוּדְשָׁא בְּרִיךְ הוּא סָתִים וְגַלְיָא. גַּלְיָא הוּא בֵּי דִינָא דִלְתַתָּא. סָתִים הוּא אֲתַר דְּכָל בִּרְכָאן נָפְקֵי מִתַּמָּן. וּבְגִין כָּךְ כָּל מִלּוֹי דְּבַר נָשׁ דְּאִנּוּן בִּסְתִימוּ בִּרְכָאן שַׁרְיָין עֲלוֹי. וְכָל דְּאִנּוּן בְּאִתְגַּלְּיָא הַהוּא אֲתַר דְּבֵי דִינָא שָׁרְיָאן עֲלוֹי בְּגִין דְּאִיהוּ אֲתַר בְּאִתְגְּלֵי וְהַהוּא דְאִקְרֵי רַע עַיִן שַׁלִּיט עֲלֵיהּ, וְכֹלָּא הוּא בְּרָזָא עִלָּאָה כְּגַוְונָא דִלְעֵילָא.
From this passage we derive the mystical doctrine that the Holy One, blessed be He, is sometimes discoverable and sometimes undiscoverable. He is discoverable when presiding over the lower Court. He remains undiscoverable in the spot whence all blessings flow. Hence those possessions of a man which are hidden from sight are receptive of the heavenly blessing; whereas things which are exposed to view attract the notice of the accuser, and are subject to the influence of him who is named “Evil of eye”. There is a deep mystery which connects all this with the supernal pattern.’
בָּכָה רַבִּי יוֹסֵי וְאָמַר זַכָּאָה דָרָא דְּרַבִּי שִׁמְעוֹן שַׁרְיָא בְּגַוֵּיהּ דְּהָא זְכוּתָא דִילֵיהּ אַזְמִין לָן בְּטוּרֵי מִלִּין עִלָּאִין כְּאִלֵּין (עד כאן). אָמַר רַבִּי יוֹסֵי הַאי בַּר נָשׁ לְאוֹדָעָא לָן מִלִּין אִלֵּין קָא אָתֵי וְשַׁדְרֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְגַבָּן. כַּד אָתוּ וְסִדְּרוּ מִלִּין קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן אָמַר וַדַּאי שַׁפִּיר קָא אָמַר.
R. Jose, with tears in his eyes, said: ‘Happy is the generation in which R. Simeon flourishes, for it is through his merit that we have been privileged to hear so sublime a discourse as this.’ R. Jose said further, ‘God must have sent that man on this road to impart to us these ideas.’ When they came to R. Simeon and repeated to him all they had heard, he said, ‘Of a truth he spoke well.’