R. Simeon said: ‘When praying, I raise my hand on high, that when my mind is concentrated on the highest, there is higher still that which can never be known or grasped, the starting-point that is absolutely concealed, that produced what it produced while remaining unknowable, and irradiated what it irradiated while remaining undisclosed.
It is the desire of the upward-striving thought to pursue after this and to be illumined by it. In the process a certain fragment is detached, and from that fragment, through the pursuit of the upward-striving thought, which reaches and yet does not reach it, there is a certain illumination. The upward-striving thought is thus illumined by a light undisclosed and unknowable even to that thought.
That unknowable light of Thought impinges on the light of the detached fragment which radiates from the unknowable and undisclosed, so that they are fused into one light, from which are formed nine Palaces (Hekaloth).
These Palaces are neither lights nor spirits nor souls, neither is there anyone who can grasp them. The longing of the nine illuminations which are all centred in the Thought-the latter being indeed counted as one of them-is to pursue these Palaces at the time when they are stationed in the thought, though they are not (even then) grasped or known, nor are they attained by the highest effort of the mind or the thought. All the mysteries of faith are contained in those Palaces, and all those lights which proceed from the mystic supreme Thought are called EN SOF (Limitless). Up to this point the lights reach and yet do not reach: this is beyond the attainment of mind and thought.
When Thought illumines, though from what source is not known, it is clothed and enveloped in Binah (understanding), and then further lights appear and one is embraced with the other until all are intertwined.
The symbolism of the sacrifices consists, then, in this. When the whole ascends one part is knit with the other and its elements shine through one another, so that all ascend and the thought is embraced in the limitless. The light from which the upward-striving thought is illumined is called En-Sof, and from it all radiation proceeds and on it is based the whole of existence. Happy the portion of the righteous in this world and in the world to come.
In regard, then, to the “end of all flesh”, just as there is unison above with joy (at the time of the sacrifice), so also below there is joy and appeasement. There is thus satisfaction both above and below, and the Mother of Israel watches lovingly over her children.
Consider this. At every New Moon the “End of all flesh” is given a portion over and above that of the daily offering, so as to divert his attention from Israel, who are thus left entirely to themselves and in full freedom to commune with their King. This extra portion comes from the he-goat (sa’ir), being the portion of Esau, who is also called sa’ir, as it is written, “Behold Esau my brother is a hairy (sa’ir) man” (Gen. 27, 11). Esau thus has his portion and Israel their portion. Hence it is written, “For the Lord hath chosen Jacob unto himself, and Israel for his own treasure” (Ps. 135, 4).
Consider this point. The whole desire of this “End of all flesh” is for flesh only, and the tendency of flesh is ever towards him; it is for this reason that he is called “End of all flesh”. Such power, however, as he does obtain is only over the body and not over the soul. The soul ascends to her place, and the body is given over to its place, in the same way as in an offering the devotion of him who offers ascends to one place, and the flesh to another.
Hence the righteous man is, of a truth, himself an offering of atonement. But he who is not righteous is disqualified as an offering, for the reason that he suffers from a blemish, and is therefore like the defective animals of which it is written, “they shall not be accepted for you” (Lev. 22, 25). Hence it is that the righteous are an atonement and a sacrifice for the world.’1The first 4 lines of the Hebrew text do not appear in our translation.
AND NOAH WAS SIX HUNDRED YEARS OLD. Why is Noah’s age specified here? The reason is that if he had not reached this age, he would not yet have been qualified to enter the ark and become united with it.
Hence, after the measure of the world’s sins had been completed, God respited them until Noah, having lived to the age of six hundred years, reached his full development and attained the condition of “a man righteous and perfect”. Then it was that he entered the ark, and reproduced the supernal pattern.
(נדפס בפקודי רכא א, רסח ב) אָמַר רַבִּי שִׁמְעוֹן אֲרֵימַת יְדָאי בִּצְלוֹתִין לְעֵילָא, דְּכַד רְעוּתָא עִלָּאָה לְעֵילָא לְעֵילָא קָיְימָא עַל הַהוּא רְעוּתָא דְּלָא אִתְיְדָע וְלֹא אִתְפַּס כְּלַל לְעָלְמִין רֵישָׁא דְּסָתִים יַתִּיר לְעֵילָא. וְהַהוּא רֵישָׁא אַפִּיק מַאי דְאַפִּיק וְלָא יְדִיעַ וְנָהִיר מַאי דְנָהִיר כֹּלָּא בִּסְתִימוּ.
R. Simeon said: ‘When praying, I raise my hand on high, that when my mind is concentrated on the highest, there is higher still that which can never be known or grasped, the starting-point that is absolutely concealed, that produced what it produced while remaining unknowable, and irradiated what it irradiated while remaining undisclosed.
רְעוֹ דְּמַחֲשָׁבָה עִלָּאָה לְמִרְדַּף אֲבַתְרֵיהּ וּלְאִתְנְהָרָא מִנֵּיהּ. חַד פְּרִיסוּ אִתְפְּרִיס. וּמִגּוֹ הַהוּא פְּרִיסָא בִּרְדִיפוּ דְּהַהִיא מַחֲשָׁבָה עִלָּאָה מָטֵי וְלָא מָטֵי עַד הַהוּא פְּרִיסָא נָהִיר מַה דְּנָהִיר. וּכְדֵין (ס"א ההוא) אִיהוּ מַחֲשָׁבָה עִלָּאָה נָהִיר בִּנְהִירוּ (בסתימו) סָתִים דְּלָא יְדִיעַ וְהַהוּא מַחֲשָׁבָה לָא יָדַע.
It is the desire of the upward-striving thought to pursue after this and to be illumined by it. In the process a certain fragment is detached, and from that fragment, through the pursuit of the upward-striving thought, which reaches and yet does not reach it, there is a certain illumination. The upward-striving thought is thus illumined by a light undisclosed and unknowable even to that thought.
כְּדֵין בָּטַשׁ הַאי נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְידַע בִּנְהִירוּ דְּפַרְסָא דְּקָיְימָא דְּנָהִיר מִמַּה דְּלָא יְדִיעַ וְלָא אִתְיְידַע וְלָא אִתְגַּלְיָיא. וּכְדֵין (נ"א האי) דָּא נְהִירוּ דְּמַחֲשָׁבָה דְּלָא אִתְיְידַע בָּטַשׁ בִּנְהִירוּ דִּפְרִיסָא וְנָהֲרִין כְּחֲדָא וְאִתְעֲבִידוּ תֵּשַׁע הֵיכָלִין.
That unknowable light of Thought impinges on the light of the detached fragment which radiates from the unknowable and undisclosed, so that they are fused into one light, from which are formed nine Palaces (Hekaloth).
וְהֵיכָלִין לָאו אִנּוּן נְהוֹרִין וְלָאו אִנּוּן רוּחִין וְלָאו אִנּוּן נִשְׁמָתִין. וְלָא אִית (איהו) מָאן דְּקָיְימָא בְּהוּ. רְעוּתָא דְּכָל תֵּשַׁע נְהוֹרִין דְּקָיְימֵי כֻּלְהוּ בְּמַחֲשָׁבָה דְּאִיהוּ חַד מִנַּיְיהוּ בְּחוּשְׁבְּנָא כֻּלְהוּ לְמִרְדַּף בַּתְרַיְיהוּ בְּשַׁעֲתָא דְּקָיְימֵי בְּמַחֲשָׁבָה וְלָא מִתְדַּבְּקָן וְלָא אִתְיְידָעוּ. וְאִלֵּין לָא קָיְימֵי לָא בִּרְעוּתָא וְלָא בְּמַחֲשָׁבָה עִלָּאָה (נ"א עלאין). תָּפְסִין בָּהּ וְלָא תָפְסִין. בְּאִלֵּין קָיְימֵי כָּל רָזֵי דִמְהֵימְנוּתָא וְכָל אִנּוּן נְהוֹרִין מֵרָזָא דְּמַחֲשָׁבָה עִלָּאָה (דלתתא ד"א ולתתא) כֻּלְהוּ אִקְרוּן אֵין סוֹף. עַד הָכָא מָטוּ נְהוֹרִין וְלָא מָטוּן וְלָא אִתְיְידָעוּ. לָאו הָכָא רְעוּתָא וְלָא מַחֲשָׁבָה.
These Palaces are neither lights nor spirits nor souls, neither is there anyone who can grasp them. The longing of the nine illuminations which are all centred in the Thought-the latter being indeed counted as one of them-is to pursue these Palaces at the time when they are stationed in the thought, though they are not (even then) grasped or known, nor are they attained by the highest effort of the mind or the thought. All the mysteries of faith are contained in those Palaces, and all those lights which proceed from the mystic supreme Thought are called EN SOF (Limitless). Up to this point the lights reach and yet do not reach: this is beyond the attainment of mind and thought.
(כדין ד"א כד) נָהִיר מַחֲשָׁבָה וְלָא אִתְיְידַע (ידיע) מִמַּאן דְּנָהִיר. כְּדֵין אִתְלַבֵּשׁ וְאַסְתִּים גּוֹ בִּינָה וְנָהִיר לְמַאן דְנָהִיר וְאָעִיל דָּא בְּדָא עַד דְּאִתְכְּלִילוּ כֻּלְהוּ כְּחֲדָא.
When Thought illumines, though from what source is not known, it is clothed and enveloped in Binah (understanding), and then further lights appear and one is embraced with the other until all are intertwined.
וּבְרָזָא דְּקָרְבָּנָא כַּד סָלִיק כֹּלָּא אִתְקַשַּׁר דָּא בְּדָא וְנָהִיר דָּא בְּדָא. כְּדֵין קָיְימֵי כֻּלְהוּ בִּסְלִיקוּ וּמַחֲשָׁבָה אִתְעַטַּר בְּאֵין סוֹף. הַהוּא נְהִירוּ דְּאִתְנְהִיר מִנֵּיהּ מַחֲשָׁבָה עִלָּאָה (דלא אתיידע בה כלל) אִקְרֵי אֵין סוֹף. וּמִנֵּיהּ אִשְׁתְּכַח וְקָיְימָא וְנָהִיר לְמַאן דְּנָהִיר וְעַל דָּא כֹּלָּא קָאִים. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָא בְּעָלְמָא דֵין וּבְעָלְמָא דְּאָתֵי.
The symbolism of the sacrifices consists, then, in this. When the whole ascends one part is knit with the other and its elements shine through one another, so that all ascend and the thought is embraced in the limitless. The light from which the upward-striving thought is illumined is called En-Sof, and from it all radiation proceeds and on it is based the whole of existence. Happy the portion of the righteous in this world and in the world to come.
תָּא חֲזֵי, הַאי קֵץ כָּל בָּשָׂר, כְּמָה דְּקִשּׁוּרָא אִשְׁתְּכַח לְעֵילָא בְּחֵדוּ, אוּף הָכִי נָמֵי לְתַתָּא בְּחֶדְוְותָא. וּרְעוּתָא לְאִסְתַּפְּקָא כֹּלָּא לְעֵילָא וְתַתָּא. וְאִימָּא קָיְימָא עֲלַיְיהוּ דְיִשְׂרָאֵל כְּדְקָא יְאוּת.
In regard, then, to the “end of all flesh”, just as there is unison above with joy (at the time of the sacrifice), so also below there is joy and appeasement. There is thus satisfaction both above and below, and the Mother of Israel watches lovingly over her children.
תָּא חֲזֵי, בְּכָל רֵישֵׁי יַרְחָא וְיַרְחָא כַּד סִיהֲרָא מִתְחַדְּשָׁא יָהֲבִין לֵיהּ לְהַאי קֵץ כָּל בָּשָׂר חוּלְקָא חָדָא יַתִּיר עַל קָרְבָּנִין לְאִתְעַסְקָא בֵּיהּ וְיִשְׁתַּמֵּשׁ בְּחוּלָקֵיהּ. וִיהֵא סִטְרָא דְיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. בְּגִין דְּיִתְאַחֲדוּן בְּמַלְכֵיהוֹן, וְדָא אִיהוּ שָׂעִיר. בְּגִין דְּאִיהוּ בְּחוּלָקָא דְּעֵשָׂו דִּכְתִיב בֵּיהּ שָׂעִיר (בראשית כ״ז:י״א) הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר. וְעַל דָּא אִיהוּ אִשְׁתַּמַּשׁ בְּחוּלָקֵיהּ. וְיִשְׂרָאֵל אִנּוּן מִשְׁתַּמְּשִׁין בְּחוּלָקֵיהוֹן. וּבְגִין כָּךְ כְּתִיב, (תהילים קל״ה:ד׳) כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגוּלָתוֹ.
Consider this. At every New Moon the “End of all flesh” is given a portion over and above that of the daily offering, so as to divert his attention from Israel, who are thus left entirely to themselves and in full freedom to commune with their King. This extra portion comes from the he-goat (sa’ir), being the portion of Esau, who is also called sa’ir, as it is written, “Behold Esau my brother is a hairy (sa’ir) man” (Gen. 27, 11). Esau thus has his portion and Israel their portion. Hence it is written, “For the Lord hath chosen Jacob unto himself, and Israel for his own treasure” (Ps. 135, 4).
תָּא חֲזֵי, הַאי קֵץ כָּל בָּשָׂר, כָּל רְעוּתֵיהּ לָאו אִיהוּ אֶלָּא בְּבִשְׂרָא תָּדִיר וּבְגִין כָּךְ תִּקּוּנָא דְבִשְׂרָא תָּדִיר לְגַבֵּיהּ וְעַל דָּא אִקְרֵי קֵץ כָּל בָּשָׂר. וְכַד אִיהוּ שַׁלִּיט, שַׁלִּיט עַל גּוּפָא וְלָא עַל נִשְׁמְתָא. נִשְׁמְתָא סָלְקָא לְאַתְרָא וּבִשְׂרָא אִתְיְהִיב לְאֲתַר דָּא. כְּגַוְונָא דָא בְּקָרְבָּנָא דִּרְעוּתָא סָלְקָא לְאֲתַר חָד, וּבִשְׂרָא לְאֲתַר חָד.
Consider this point. The whole desire of this “End of all flesh” is for flesh only, and the tendency of flesh is ever towards him; it is for this reason that he is called “End of all flesh”. Such power, however, as he does obtain is only over the body and not over the soul. The soul ascends to her place, and the body is given over to its place, in the same way as in an offering the devotion of him who offers ascends to one place, and the flesh to another.
וּבַּר נָשׁ דְּאִיהוּ זַכָּאָה אִיהוּ קָרְבָּנָא מַמָּשׁ לְכַפָּרָה. וְאָחֳרָא דְּלָאו אִיהוּ זַכָּאָה, לָאו אִיהוּ קָרְבָּנָא בְּגִין דְּבֵיהּ מוּמָא דִּכְתִיב, (ויקרא כב) כִּי לֹא לְרָצוֹן וְגו'. וְעַל דָּא צַדִּיקַיָא כַּפָּרָה אִנּוּן דְּעָלְמָא וְקָרְבָּנָא אִנּוּן בְּעָלְמָא (עד כאן): תָּא חֲזֵי, וַיֹּאמֶר אֱלהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי. לְמֵיטַל רְשׁוּ לְאַחְשָׁכָא אַפַּיְיהוּ דִּבְנֵי עָלְמָא. וּבְגִינֵי כָךְ הִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ. (ועל דא עשה לך תבת עצי גופר בגין לאשתזבא בה ולא יכיל לשלטאה עלך. רבי חייא ורבי יוסי הוו אזלי בארחא אמר חד) כְּתִיב וַיַעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָהוּ ה'.
Hence the righteous man is, of a truth, himself an offering of atonement. But he who is not righteous is disqualified as an offering, for the reason that he suffers from a blemish, and is therefore like the defective animals of which it is written, “they shall not be accepted for you” (Lev. 22, 25). Hence it is that the righteous are an atonement and a sacrifice for the world.’1The first 4 lines of the Hebrew text do not appear in our translation.
תָּא חֲזֵי, מַה כְּתִיב וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה וְגו'. וְכִי אַמַּאי אֲתָא חוּשְׁבְּנָא דָא לְמִמְנֵי. אֶלָּא אִילוּ לָא הֲוָה נֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה לָא יֵיעוּל לְתֵיבוּתָא וְלָא יִתְחַבַּר בַּהֲדָהּ. כֵּיוָן דְּאִשְׁתַּלִּים בְּשֵׁשׁ מֵאוֹת שָׁנָה כְּדֵין אִתְחַבַּר בַּהֲדָהּ.
AND NOAH WAS SIX HUNDRED YEARS OLD. Why is Noah’s age specified here? The reason is that if he had not reached this age, he would not yet have been qualified to enter the ark and become united with it.
וְעַל דָּא מִן יוֹמָא דְּאִשְׁתַּלִּים חוֹבַיְיהוּ דִּבְנֵי עָלְמָא אוֹרִיךְ לוֹן קוּדְשָׁא בְּרִיךְ הוּא עַד דְּאִשְׁתַּלִּים נֹחַ בְּשֵׁשׁ מֵאוֹת שָׁנָה וְאִשְׁתַּלִּים דַּרְגֵּיהּ כְּדְקָא יְאוּת וְהֲוָה צַדִּיק שְׁלִים. וּכְדֵין עָאל לְתֵיבוּתָא. וְכֹלָּא כְּגַוְונָא דִּלְעֵילָא: וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה כְּמָה דְאֲמָרָן. וּבְגִינֵי כָךְ לָא אִתְּמָר כְּבֶן שֵׁשׁ מֵאוֹת שָׁנָה. (ד"א ל"ג לקביל שית סטרין דעלמא). תּוּ פָּתַח וְאָמַר וַאֲנִי הִנְנִי מֵבִיא אֶת הַמַּבּוּל מַיִם. מַאי טַעְמָא הִנְנִי כֵּיוָן דְּאָמַר וַאֲנִי. אֶלָּא אֲנִי אָנֹכִי (נ"א הנני) כֹּלָּא מִלָּה חָדָא הִיא.
Hence, after the measure of the world’s sins had been completed, God respited them until Noah, having lived to the age of six hundred years, reached his full development and attained the condition of “a man righteous and perfect”. Then it was that he entered the ark, and reproduced the supernal pattern.