THOU SHALT HAVE NO OTHER GODS BEFORE ME (lit. before My Face). Said R. Isaac: ‘This prohibition of “other gods” does not include the Shekinah; “before My Face” does not include the “Faces of the King” (the Sephiroth), in which the Holy King manifests Himself, and which are His Name and identical with Him. That they are His name is shown by the verse: “I am TETRAGRAMMATON, that is My Name” (Isa. 42, 8). Thus He and His Name are one. Blessed be His Name for ever and ever.’
R. Simeon taught: ‘Blessed are the Israelites, for that the Holy One calls them “Men” (Adam), as it is written, “Ye are my sheep; the sheep of my flock; ye are men” (Ezek. 34, 31). Why are they called “men”, in contradistinction to the heathen nations? Because they “cleave to the Lord their God” (Deut. 4, 4).
When a Jewish child is circumcised he enters at once into the Abrahamitic covenant; and when he commences to keep the precepts of the Torah he enters into the grade of “man” and becomes attached to the “Body of the King” and so obtains the title of “man”.
Contrariwise Ishmael was a “wild man” (Gen. 16, 12); he was only partly a “man”: there were the beginnings of “manhood” in him, because he was circumcised, but this “manhood” did not come to fruition in him, because he did not receive the commandments of the Torah. But the seed of Israel, who were perfected in all things, they are “men” in the full sense: “For the Lord’s portion is his people; Jacob is the lot of his inheritance” (Deut. 32, 9).’
Said R. Jose: ‘Therefore the graving and painting of all forms is permitted, except the human figure.’ Said R. Isaac: ‘The reason is, because when a human figure is represented in sculpture or painting, it is not only the body which is fashioned in the image of the person, but as it were the wholeness of the man is being reproduced, his inner form, namely his spirit, as well as his outer bodily form’; Said R. Judah ‘This accords with the popular saying: “As the breath of the craftsman, so the shape of the vessel.” ‘
R. Judah went once from Cappadocia to Lydda to see R. Simeon, who was sojourning there at that time, and R. Hezekiah accompanied him. Said R. Judah to R. Hezekiah: ‘What R. Simeon taught us concerning the meaning of the term “wild man” applied to Ishmael is perfectly true and quite clear, but what is the meaning of the second half of the verse: “and he shall dwell in the presence (lit. faces) of all his brethren”?’
R. Hezekiah replied: ‘I have heard no interpretation and I shall not give any, for it is written: “And this is the Torah which Moses set before the children of Israel” (Deut. 4, 44). What was set by Moses we can enunciate; what he did not set we cannot enunciate.’
Then said R. Judah: ‘It is written: “For he is thy life and the length of thy days” (Deut. 30, 20). He who is worthy of the Torah and separates not himself from her is worthy of two lives: life in this world and life in the world to come. But he who separates himself from her separates himself from life. And he who separates himself from R. Simeon separates himself from all things.
Here is a verse to which he has already opened a door, and yet we cannot enter it nor penetrate further without his aid; how much more difficult then will it be for us to enter into the more recondite words of the Torah! Woe to the generation from which R. Simeon will be removed! As long as we are in his presence the springs of the heart are open on every hand to the apprehension of truth, and everything is unfolded, but as soon as we separate ourselves from him we know nothing and all the springs are closed.’
Said R. Hezekiah: ‘It is written: “And he took of the spirit that was upon him (Moses) and gave it unto the seventy elders” (Num. 11, 25). It was like a light from which many lights are kindled, and which yet retains its brightness. R. Simeon is such a light; he illumines everyone and yet his light is not diminished, but remains steadfast in its full splendour.’ They walked on until they reached the place where he was dwelling at the time.
They found him absorbed in the study of the Torah. He was meditating aloud upon the verse: “A prayer of the afflicted (poor) when he is wrapped in darkness (languishing), and poureth out his complaint before the Lord” (Ps. 102, 1). He said: ‘All prayers of Israel are effective, but the prayer of the poor man more so than all others. Why? Because it reaches the Crown of the King’s Glory and becomes, as it were, a garland for His Head, and the Holy One clothes Himself with this prayer as with a garment.
“When he is wrapped….” He is not wrapped in garments, for he has none, being needy, but the word ya’atoj has the same significance here as in the words, “the life of the young children that faint (‘atuphim) for hunger” (Lam. 2, 19). He “poureth out his complaint before the Lord”. This is pleasing to the Lord, for the world is sustained by such. Woe unto him against whom a poor man complains to his Master! For the poor are nearest to the King. Concerning him the Lord says: “When he crieth unto me I will hear, for I am gracious” (Ex. 22, 26),
which signifies that the prayers of others are sometimes accepted and sometimes rejected, but the poor man’s prayer is always answered. And why? Because the King dwells in broken vessels: “To this man will I look, even to him that is poor and of a contrite spirit” (Isa. 66, 2). “The Lord is near to those who are of a broken heart” (Ps. 34, 19): “A broken and a contrite heart, O God, thou wilt not despise” (Ibid. 51, 19).
Hence we have learnt that whosoever wrongs a poor man wrongs the Shekinah. “For the Lord will plead their cause” (Prov. 22, 23): their Protector is omnipotent; he needs no witnesses, no other judge, no pledge does he accept, except that of the soul: “and spoil the soul of those who spoil them (the poor)” (Ibid.).’
He went on: ‘ “A prayer of the poor….” Wherever the word “prayer” (tephillah) is mentioned, it signifies something precious, something which ascends to a supernal sphere-to the phylactery of the head worn by the King.’
At this point R. Simeon turned his head and saw R. Judah and R. Hezekiah approaching him. When he had finished his reflections he looked at them, and said: ‘You look as if you had lost something valuable.’ ‘Yes,’ they replied, ‘for the Master opened a precious door and yet we cannot enter into it.’
And what is it?’ said he. Said they: ‘We refer to the verse concerning Ishmael: what is the meaning of the last words: “and he shall dwell upon the faces of all his brethren”? The beginning of the verse is clear to us, but what of this? We know not what the significance of these words is. The end does not seem to suit the beginning.’
By your life!’ replied R. Simeon, “both parts of the verse have one significance and point to the same truth. We know that the Holy One has many aspects (faces) in His manifestations to men: He manifests to some a beaming face, to others a gloomy one; to some a distant face, to others one that is very near; to some an external, to others an inner, hidden aspect; to some from the right side, to others from the left.
Blessed are the Israelites, for they are united with the uppermost “face” of the King, with the face wherein He and His Name are one. Contrariwise, the heathen nations are joined to the most distant “face”, to the “lower face”, and therefore they are at a great distance from the “Body” of the King. For we see that all those nations, like the Egyptians, for instance, who are related to Ishmael-for he had many brothers and relatives-were connected with the “lower”, the “distant” faces of the Divine.
Ishmael, however, when he was circumcised, had the privilege, for Abraham’s sake, of having his dwelling-place and his portion in the sphere which dominated all those distant and lower faces, the faces of the Divine which are turned towards the other nations. Therefore it says of him: “His hand will be in all (kol)1One of the lower grades of the Divine. … and he shall dwell upon the faces of all his brethren”, namely, he will be in a superior sphere to any of the other heathen nations; he will rule over all the “faces” that are below.
Then R. Judah and R. Hezekiah approached him and kissed his hands. Said R. Judah: ‘This is an illustration of the proverb: “Wine settled on its lees and a bubbling spring are a wonderful combination.”1i.e. R. Simeon combines deliberate judgement with a perennial flow of learning. Woe to the world when the Master will be removed from it! Blessed the generation that is privileged to hearken to his words! Blessed the generation in which he lives!’
Said R. Hezekiah: ‘But have we not been taught that a proselyte when circumcised is merely called a “proselyte of righteousness” and nothing more? Yet according to thy interpretation of this verse, Master, “his hand will be in all (kol)”?’ R. Simeon replied: ‘Quite so! Ishmael was not merely a “prosolyte”, he was a son of Abraham, a son of the holy man, to whom the Lord gave the promise: “As concerning Ishrnael, behold… I have blessed him” (Gen. 17, 20); which “blessing” has a reference to the statement, “And the Lord blessed Abraham in all things (kol)”; which again is connected with the promise to Ishmael that “his hand will be in all (kol)….”
This indicates that proselytes from among other nations, Ishmael’s kin, would be called “proselytes of righteousness”, but the nation whom he himself represents should be above them, “he shall dwell above the faces of his brethren”.’ Said R. Judah: ‘Hence the commandment to Israel: “Thou shalt have no other gods upon My face”, meaning “Thou shalt even avoid conceiving Me in those aspects (faces) which form Ishmael’s religion”.’1i.e. Mohammedanism.
(שמות כ׳:ג׳) לֹא יִהְיֶה לְךָ אֱלהִים אֲחֵרִים עַל פָּנָי. רַבִּי יִצְחָק אָמַר, אֱלהִים אֲחֵרִים, לְאַפָּקָא שְׁכִינְתָּא. עַל פָּנָי, לְאַפָּקָא אַפֵּי מַלְכָּא. דִּבְהוּ אִתְחָזֵי מַלְכָּא קַדִּישָׁא, וְאִינּוּן שְׁמֵיהּ. וְהוּא אִינּוּן. הוּא שְׁמֵיהּ, דִּכְתִּיב, (ישעיהו מ״ב:ח׳) אֲנִי יְיָ' הוּא שְׁמִי. הוּא וּשְׁמֵיהּ חַד הוּא בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא.
THOU SHALT HAVE NO OTHER GODS BEFORE ME (lit. before My Face). Said R. Isaac: ‘This prohibition of “other gods” does not include the Shekinah; “before My Face” does not include the “Faces of the King” (the Sephiroth), in which the Holy King manifests Himself, and which are His Name and identical with Him. That they are His name is shown by the verse: “I am TETRAGRAMMATON, that is My Name” (Isa. 42, 8). Thus He and His Name are one. Blessed be His Name for ever and ever.’
תָּאנֵי רַבִּי שִׁמְעוֹן, זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרָא לוֹן אָדָם, דִּכְתִּיב, (יחזקאל לה) וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, (ויקרא א׳:ב׳) אָדָם כִּי יַקְרִיב מִכֶּם. מַאי טַעֲמָא קָרָא לוֹן אָדָם. מִשּׁוּם דִּכְתִּיב, (דברים ד׳:ד׳) וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלהֵיכֶם. אַתֶּם וְלֹא שְׁאַר עַמִּין. וּבְּגִין כָּךְ אָדָם אַתֶּם, אַתֶּם קְרוּיִין אָדָם, וְאֵין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת קְרוּיִין אָדָם.
R. Simeon taught: ‘Blessed are the Israelites, for that the Holy One calls them “Men” (Adam), as it is written, “Ye are my sheep; the sheep of my flock; ye are men” (Ezek. 34, 31). Why are they called “men”, in contradistinction to the heathen nations? Because they “cleave to the Lord their God” (Deut. 4, 4).
דְּתַנְיָא, אָמַר ר' שִׁמְעוֹן, כֵּיוָן דְּבַר נָשׁ יִשְׂרָאֵל אִתְגְּזַר, עָאל בִּבְרִית דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא בְּאַבְרָהָם, דִּכְתִּיב (בראשית כ״ד:א׳) וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וּכְתִיב (מיכה ז׳:כ׳) חֶסֶד לְאַבְרָהָם. וְשָׁארֵי לְמֵיעָאל בְּהַאי אֲתָר. (נ"א אדם) כֵּיוָן דְּזָכָה לְקַיְּימָא פִּקּוּדֵי אוֹרַיְיתָא, עָאל בֵּיהּ בְּהַאי אָדָם, (נ"א אתר) וְאִתְדַּבַּק (ויחי רי"ו ע"א) בְּגוּפָא דְּמַלְכָּא, וּכְדֵין אִקְרֵי אָדָם.
When a Jewish child is circumcised he enters at once into the Abrahamitic covenant; and when he commences to keep the precepts of the Torah he enters into the grade of “man” and becomes attached to the “Body of the King” and so obtains the title of “man”.
וְזַרְעָא דְּיִשְׂרָאֵל אִקְרוּן אָדָם. תָּא חֲזֵי, כְּתִיב בֵּיהּ בְּיִשְׁמָעֵאל, (בראשית טז) וְהוּא יִהְיֶה פֶּרֶא אָדָם. פֶּרֶא אָדָם, וְלֹא אָדָם. פֶּרֶא אָדָם, מִשּׁוּם דְּאִתְגְּזַר. וְשֵׁירוּתָא דְּאָדָם הֲוָה בֵּיהּ, דִּכְתִּיב, (בראשית י״ז:כ״ה) וְיִשְׁמָעֵאל בְּנוֹ בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה בְּהִמּוֹלוֹ אֵת בְּשַׂר עָרְלָתוֹ, כֵּיוָן דְּאִתְגְּזַר, עָאל בְּהַאי שֵׁירוּתָא, דְּאִקְרֵי כָּל. הֲדָא הוּא דִכְתִיב, (בראשית ט״ז:י״ב) וְהוּא יִהְיֶה פֶּרֶא אָדָם, וְלֹא אָדָם. יָדוֹ בַכֹּל, יָדוֹ בַכֹּל וַדַּאי, וְלָא יַתִּיר, מִשּׁוּם דְּלָא קַבִּיל פִּקּוּדֵי אוֹרַיְיתָא. שֵׁירוּתָא הֲוָה בֵּיהּ, בְּגִין דְּאִתְגְּזַר, וְלָא אִשְׁתְּלִים בְּפִקּוּדֵי אוֹרַיְיתָא. אֲבָל זַרְעָא דְּיִשְׂרָאֵל, דְּאִשְׁתְּלִימוּ בְּכֹלָּא, אִקְרוּן אָדָם מַמָּשׁ, וּכְתִיב (דברים ל״ב:ט׳) כִּי חֵלֶק יְיָ' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ.
Contrariwise Ishmael was a “wild man” (Gen. 16, 12); he was only partly a “man”: there were the beginnings of “manhood” in him, because he was circumcised, but this “manhood” did not come to fruition in him, because he did not receive the commandments of the Torah. But the seed of Israel, who were perfected in all things, they are “men” in the full sense: “For the Lord’s portion is his people; Jacob is the lot of his inheritance” (Deut. 32, 9).’
אָמַר רִבִּי יוֹסֵי, בְּגִין דָּא, כָּל פַּרְצוּפִין שָׁרוּ, בַּר מִפַּרְצוּפָא דְּאָדָם. ר' יִצְחָק אָמַר, כַּד אִתְעֲבָד, אִתְחָזֵי דִּגְלִיפָא גּוֹ גְּלִיפִין דְּאַשְׁלָמוּתָא. אָמַר רִבִּי יְהוּדָה, הַיְינוּ דְּאַמְרֵי אִינְשֵׁי קִיטְרוֹי בְּזִיקָא, בְּטִפְסָא שְׁכִיחֵי.
Said R. Jose: ‘Therefore the graving and painting of all forms is permitted, except the human figure.’ Said R. Isaac: ‘The reason is, because when a human figure is represented in sculpture or painting, it is not only the body which is fashioned in the image of the person, but as it were the wholeness of the man is being reproduced, his inner form, namely his spirit, as well as his outer bodily form’; Said R. Judah ‘This accords with the popular saying: “As the breath of the craftsman, so the shape of the vessel.” ‘
רַבִּי יְהוּדָה הֲוָה אָזִיל מִקַּפּוּטְקִיָּא לְלוּד, לְמֵחֱמֵי לְרַבִּי שִׁמְעוֹן, דְּהֲוָה תַּמָּן, וַהֲוָה רַבִּי חִזְקִיָּה אָזִיל עִמֵּיהּ. אָמַר רַבִּי יְהוּדָה לְרַ' חִזְקִיָּה, הָא דְּתָנֵינָן, קָמֵי ר' שִׁמְעוֹן, וְהוּא יִהְיֶה פֶּרֶא אָדָם, וַדַּאי כַּךְ הוּא. וְדָא הוּא בְּרִירָא דְּמִלָּה. סוֹפְיֵהּ דִּקְרָא דִּכְתִּיב, וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן. מַהוּ וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן.
R. Judah went once from Cappadocia to Lydda to see R. Simeon, who was sojourning there at that time, and R. Hezekiah accompanied him. Said R. Judah to R. Hezekiah: ‘What R. Simeon taught us concerning the meaning of the term “wild man” applied to Ishmael is perfectly true and quite clear, but what is the meaning of the second half of the verse: “and he shall dwell in the presence (lit. faces) of all his brethren”?’
אָמַר לֵיהּ, לָא שְׁמַעְנָא, וְלָא אֵימָא. דְּהָא אוֹלִיפְנָא, כְּתִיב (דברים ד׳:מ״ד) וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה. אֲשֶׁר שָׂם מֹשֶׁה, אַתָּה יָכוֹל לוֹמַר. דְּלָא שָׂם מֹשֶׁה, אִי אַתָּה יָכוֹל לוֹמַר.
R. Hezekiah replied: ‘I have heard no interpretation and I shall not give any, for it is written: “And this is the Torah which Moses set before the children of Israel” (Deut. 4, 44). What was set by Moses we can enunciate; what he did not set we cannot enunciate.’
פָּתַח ר' יְהוּדָה וְאָמַר, (דברים ל׳:כ׳) כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ. מַאן דְּזָכֵי בְּאוֹרַיְיתָא, וְלָא אִתְפְּרַשׁ מִינָהּ, זָכֵי לִתְרֵין חַיִּין, חַד בְּעָלְמָא דֵּין, וְחַד בְּעָלְמָא דְּאָתֵי. דִּכְתִּיב חַיֶּיךָ, תְּרֵי. וְכָל מַאן דְּיִתְפְּרַשׁ מִינָהּ, כְּמַאן דְּמִתְפְּרַשׁ מִן חַיֵּי, וּמַאן דְּמִתְפְּרַשׁ מֵר' שִׁמְעוֹן, כְּאִילּוּ מִתְפְּרַשׁ מִכֹּלָּא.
Then said R. Judah: ‘It is written: “For he is thy life and the length of thy days” (Deut. 30, 20). He who is worthy of the Torah and separates not himself from her is worthy of two lives: life in this world and life in the world to come. But he who separates himself from her separates himself from life. And he who separates himself from R. Simeon separates himself from all things.
וּמַה בְּהַאי קְרָא דְּאִיהוּ פָּתַח פִּתְחָא, לָא יָכִילְנָא לְמֵיעָאל בָּהּ. פִּתְגָּמֵי אוֹרַיְיתָא דִּסְתִּימִין, עַל אַחַת כַּמָּה וְכַמָּה. וַוי לְדָרָא, דְּר' שִׁמְעוֹן בֶּן יוֹחָאי יִסְתְּלִיק מִנֵּיהּ. דְּכַד אֲנָן קַיְימִין קָמֵי דְּר' שִׁמְעוֹן, מַבּוּעִין דְּלִבָּא פְּתִיחִין לְכָל עִיבָר, וְכֹלָּא מִתְגַּלְיָא. וְכַד אִתְפְּרַשְׁנָא מִנֵּיהּ. לָא יְדַעְנָא מִידִי, וְכָל מַבּוּעִין סְתִימִין.
Here is a verse to which he has already opened a door, and yet we cannot enter it nor penetrate further without his aid; how much more difficult then will it be for us to enter into the more recondite words of the Torah! Woe to the generation from which R. Simeon will be removed! As long as we are in his presence the springs of the heart are open on every hand to the apprehension of truth, and everything is unfolded, but as soon as we separate ourselves from him we know nothing and all the springs are closed.’
אָמַר ר' חִזְקִיָּה, הַיְינוּ דִּכְתִּיב, (במדבר י״א:כ״ה) וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו וְיִתֵּן עַל שִׁבְעִים אִישׁ הַזְּקֵנִים, כְּבוּצִינָא דָּא, דְּנָהֲרִין מִינֵּהּ כַּמָּה בּוּצִינִין, וְהוּא בְּקִיוּמֵיהּ שְׁכִיחַ. כַּךְ ר' שִׁמְעוֹן בֶּן יוֹחָאי, מָארֵי דְּבוּצִינִין, הוּא נָהִיר לְכֹלָּא, וּנְהוֹרָא לָא אַעְדֵּי מִנֵּיהּ, וְאִשְׁתְּכַח בְּקִיוּמֵיהּ. אָזְלוּ עַד דְּמָטוּ לְגַבֵּיהּ.
Said R. Hezekiah: ‘It is written: “And he took of the spirit that was upon him (Moses) and gave it unto the seventy elders” (Num. 11, 25). It was like a light from which many lights are kindled, and which yet retains its brightness. R. Simeon is such a light; he illumines everyone and yet his light is not diminished, but remains steadfast in its full splendour.’ They walked on until they reached the place where he was dwelling at the time.
כַּד מָטוּ גַּבֵּיהּ, אַשְׁכְּחוּהוּ, דְּהֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא, וַהֲוָה אָמַר, (תהילים ק״ב:א׳) תְּפִלָּה לְעָנִי כִּי יַעֲטֹף וְלִפְנֵי יְיָ' יִשְׁפּוֹךְ שִׂיחוֹ. כָּל צְלוֹתָא דְּיִשְׂרָאֵל צְלוֹתָא, וּצְלוֹתָא דְּעָנִי עִלָּאָה מִכֻּלְּהוּ. מַאי טַעֲמָא. מִשּׁוּם דְּהַאי סַלְּקָא עַד כּוּרְסֵי יְקָרָא דְּמַלְכָּא, וְאִתְעַטָּר בְּרֵישֵׁיהּ. וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתָּבַּח (נ"א מתעטף) בְּהַהִיא צְלוֹתָא וַדַּאי. תְּפִלָּה דְּעָנִי, תְּפִלָּה אִקְרֵי.
They found him absorbed in the study of the Torah. He was meditating aloud upon the verse: “A prayer of the afflicted (poor) when he is wrapped in darkness (languishing), and poureth out his complaint before the Lord” (Ps. 102, 1). He said: ‘All prayers of Israel are effective, but the prayer of the poor man more so than all others. Why? Because it reaches the Crown of the King’s Glory and becomes, as it were, a garland for His Head, and the Holy One clothes Himself with this prayer as with a garment.
כִּי יַעֲטֹף. עִטּוּפָא דָּא, לָאו עִטּוּפָא דְּכַסוּ הוּא, דְּהָא לֵית לֵיהּ. אֶלָּא, כְּתִיב הָכָא כִּי יַעֲטֹף. וּכְתִיב הָתָם, (איכה ב׳:י״ט) הָעֲטוּפִים בְּרָעָב. וְלִפְנֵי יְיָ' יִשְׁפֹּךְ שִׂיחוֹ, דְּיִקְבַּל קַמֵּי מָארֵיהּ, וְדָא נִיחָא לֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, מִשּׁוּם דְּעָלְמָא מִתְקַיְּימָא בֵּיהּ, כַּד לָא אִשְׁתְּכָחוּ שְׁאַר קַיְימֵי עָלְמָא בְּעָלְמָא. וַוי לְמַאן דְּהַהוּא מִסְכְּנָא יְקַבֵּל עֲלוֹהִי לְמָארֵיהּ, מִשּׁוּם דְּמִסְכְּנָא קָרִיב לְמַלְכָּא יַתִּיר מִכֻּלְּהוּ, דִּכְתִּיב, (שמות כ״ב:כ״ו) וְהָיָה כִּי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אֲנִי.
“When he is wrapped….” He is not wrapped in garments, for he has none, being needy, but the word ya’atoj has the same significance here as in the words, “the life of the young children that faint (‘atuphim) for hunger” (Lam. 2, 19). He “poureth out his complaint before the Lord”. This is pleasing to the Lord, for the world is sustained by such. Woe unto him against whom a poor man complains to his Master! For the poor are nearest to the King. Concerning him the Lord says: “When he crieth unto me I will hear, for I am gracious” (Ex. 22, 26),
וְלִשְׁאַר בְּנֵי עָלְמָא, זִמְנִין דִּשְׁמַע, זִמְנִין דְּלָא שָׁמַע. מַאי טַעְמָא. מִשּׁוּם דְּדִיוּרֵיהּ דְּמַלְכָּא בְּהָנֵי מָאנִי תְּבִירֵי, דִּכְתִּיב, (ישעיהו נ״ז:ט״ו) וְאֶת דַּכָּא וּשְׁפַל רוּחַ. וּכְתִיב (תהלים לה) קָרוֹב יְיָ' לְנִשְׁבְּרֵי לֵב. (תהילים נ״א:י״ט) לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לא תִבְזֶה.
which signifies that the prayers of others are sometimes accepted and sometimes rejected, but the poor man’s prayer is always answered. And why? Because the King dwells in broken vessels: “To this man will I look, even to him that is poor and of a contrite spirit” (Isa. 66, 2). “The Lord is near to those who are of a broken heart” (Ps. 34, 19): “A broken and a contrite heart, O God, thou wilt not despise” (Ibid. 51, 19).
מִכָּאן תָּנֵינָן, מַאן דְּנָזִיף בְּמִסְכְּנָא, נָזִיף בִּשְׁכִינְתָּא, דִּכְתִּיב וְאֶת דַּכָּא וּשְׁפַל רוּחַ. וּכְתִיב (משלי כ״ב:כ״ג) כִּי יְיָ' יָרִיב רִיבָם וְגוֹ'. בְּגִין דְּאַפּוֹטְרוֹפָּא דִּלְהוֹן תַּקִּיפָא, וְשַׁלִּיטָא עַל כֹּלָּא, דְּלָא אִצְטְרִיךְ סַהֲדֵי, וְלָא אִצְטְרִיךְ לְדַיָּינָא אַחֲרָא, וְלָא נָטִיל מַשְׁכּוֹנָא, כִּשְׁאַר דַּיָּינָא. וּמַה מַשְׁכּוֹנָא נָטִיל, נִשְׁמָתִין דְּבַר נָשׁ, דִּכְתִּיב וְקָבַע אֶת קוֹבְעֵיהֶם נָפֶשׁ.
Hence we have learnt that whosoever wrongs a poor man wrongs the Shekinah. “For the Lord will plead their cause” (Prov. 22, 23): their Protector is omnipotent; he needs no witnesses, no other judge, no pledge does he accept, except that of the soul: “and spoil the soul of those who spoil them (the poor)” (Ibid.).’
תּוּ אָמַר תְּפִלָּה לְעָנִי, כָּל אֲתָר דְּאִקְרֵי תְּפִלָּה, מִלָּה עִלָּאָה הִיא, דְּהִיא סַלְּקָא לַאֲתָר (דקודשא בריך הוא אחד) עִלָּאָה. תְּפִלָּה דְּרֵישָׁא, אִינּוּן תְּפִלֵי דְּמַלְכָּא, דְּאָנַח לְהוּ.
He went on: ‘ “A prayer of the poor….” Wherever the word “prayer” (tephillah) is mentioned, it signifies something precious, something which ascends to a supernal sphere-to the phylactery of the head worn by the King.’
ר' שִׁמְעוֹן אַסְחַר רֵישֵׁיהּ, וְחָמָא לְרַ' יְהוּדָה וּלְר' חִזְקִיָּה, דְּמָטוּ גַּבֵּיהּ. בָּתַר דְּסִיֵּים אִסְתָּכַּל בְּהוּ. אָמַר לְהוּ, סִימָא הֲוָה לְכוּ וְאִתְאֲבִיד מִנַּיְיכוּ. אָמְרוּ לֵיהּ, וַדַּאי דְּפִתְחָא עִלָּאָה פָּתַח מֹר, וְלָא יָכִילְנָא לְמֵיעָאל בָּהּ.
At this point R. Simeon turned his head and saw R. Judah and R. Hezekiah approaching him. When he had finished his reflections he looked at them, and said: ‘You look as if you had lost something valuable.’ ‘Yes,’ they replied, ‘for the Master opened a precious door and yet we cannot enter into it.’
אָמַר, מַאי הִיא. אָמְרוּ לֵיהּ, (בראשית ט״ז:י״ב) וְהוּא יִהְיֶה פֶּרֶא אָדָם, וְסוֹפְיֵהּ דִּקְרָא בָּעֵינָא לְמִנְדַּע, דִּכְתִּיב וְעַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן, מַהוּ עַל פְּנֵי כָל אֶחָיו. דְּהָא בְּרִירָא דְּכוּלֵיהּ קְרָא יְדַעְנָא, וְהַאי לָא יְדַעְנָא, דְּסֵיפֵיהּ דִּקְרָא, לָא אִתְחָזֵי כְּרִישֵׁיהּ.
And what is it?’ said he. Said they: ‘We refer to the verse concerning Ishmael: what is the meaning of the last words: “and he shall dwell upon the faces of all his brethren”? The beginning of the verse is clear to us, but what of this? We know not what the significance of these words is. The end does not seem to suit the beginning.’
אָמַר לוֹן, חַיֵּיכוֹן, כֹּלָּא חַד מִלָּה הִיא, וּבְחַד דַּרְגָּא סַלְּקָא. תָּאנָא, כַּמָּה פָּנִים לַפָּנִים, אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. פָּנִים דְּנַהֲרִין. פָּנִים דְּלָא נַהֲרִין. פָּנִים תַּתָּאִין. פָּנִים רְחִיקִין. פָּנִים קְרִיבִין. פָּנִים דִּלְגוֹ. פָּנִים דִּלְבַר. פָּנִים דִּימִינָא. פָּנִים דִּשְׂמָאלָא.
By your life!’ replied R. Simeon, “both parts of the verse have one significance and point to the same truth. We know that the Holy One has many aspects (faces) in His manifestations to men: He manifests to some a beaming face, to others a gloomy one; to some a distant face, to others one that is very near; to some an external, to others an inner, hidden aspect; to some from the right side, to others from the left.
תָּא חֲזִי, זַכָּאִין אִינּוּן יִשְׂרָאֵל קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דַּאֲחִידָן בְּאַנְפִּין עִלָּאִין דְּמַלְכָּא. בְּאִינּוּן פָּנִים דְּהוּא וּשְׁמֵיהּ אֲחִידָן בְּהוּ, וְאִינּוּן וּשְׁמֵיהּ חַד הוּא. וּשְׁאַר עַמִּין אֲחִידָן בְּאִינּוּן פָּנִים רְחִיקִין, בְּאִינּוּן פָּנִים תַּתָּאִין. וּבְגִינִי כַּךְ אִינּוּן רְחִיקִין מִגּוּפָא דְּמַלְכָּא, דְּהָא חֲמֵינָא כָּל אִינּוּן דְּמִצְרַיִם, קְרִיבוֹי דְּיִשְׁמָעֵאל, כְּמָה אַחִין וּקְרִיבִין הֲווֹ לֵיהּ, וְכֻלְּהוּ הֲווֹ בְּאַנְפִּין תַּתָּאִין, בְּאִינּוּן פָּנִים רְחִיקִין.
Blessed are the Israelites, for they are united with the uppermost “face” of the King, with the face wherein He and His Name are one. Contrariwise, the heathen nations are joined to the most distant “face”, to the “lower face”, and therefore they are at a great distance from the “Body” of the King. For we see that all those nations, like the Egyptians, for instance, who are related to Ishmael-for he had many brothers and relatives-were connected with the “lower”, the “distant” faces of the Divine.
וּבְגִינֵיהּ דְּאַבְרָהָם, כַּד אִתְגְּזַר יִשְׁמָעֵאל, זָכָה, דְּשַׁוֵּי מָדוֹרֵיהּ וְחוּלָקֵיהּ בַּאֲתַר דְּשָׁלִיטָא עַל כָּל אִינּוּן פָּנִים רְחִיקִין וְתַתָּאִין, עַל כָּל אִינּוּן פָּנִים דִּשְׁאַר עַמִּין. הֲדָא הוּא דִכְתִיב יָדוֹ בַכֹּל, וּבְגִינֵי כַּךְ עַל פְּנִי כָל אֶחָיו יִשְׁכּוֹן, כְּלוֹמַר, יְשַׁוֵּי מָדוֹרֵיהּ וְחוּלָקֵיהּ לְעֵילָּא מִכֻּלְּהוּ, דִּכְתִּיב יָדוֹ בַכֹּל, דְּשַׁלְטָא עַל כָּל שְׁאַר פָּנִים דִּלְתַתָּא. וּבְּגִין כָּךְ עַל פְּנֵי כָל אֶחָיו וַדַּאי, דְּלָא זָכוּ כְּוָותֵיהּ.
Ishmael, however, when he was circumcised, had the privilege, for Abraham’s sake, of having his dwelling-place and his portion in the sphere which dominated all those distant and lower faces, the faces of the Divine which are turned towards the other nations. Therefore it says of him: “His hand will be in all (kol)1One of the lower grades of the Divine. … and he shall dwell upon the faces of all his brethren”, namely, he will be in a superior sphere to any of the other heathen nations; he will rule over all the “faces” that are below.
אָתוּ רַבִּי יְהוּדָה וְר' חִזְקִיָּה, וְנָשְׁקוּ יְדוֹי. אָמַר רִבִּי יְהוּדָה, הַיְינוּ דְּאַמְרִי אִינְשֵׁי, חֲמָרָא בְּדֻרְדְיָא, וּנְבִיעָא דְּבֵירָא, בִּקְטִירָא דְּקִיזְרָא אִתְעַטָּר. וַוי לְעָלְמָא, כַּד יִסְתַּלַּק מֹר מִנֵּיהּ. וַוי לְדָרָא, דְּיִתְּעָרַע בְּהַהוּא זִמְנָא. זַכָּאָה דָּרָא דְּאִשְׁתְּמוֹדְעוּן לֵיהּ לְמֹר. זַכָּאָה דָּרָא דְּאִיהוּ שָׁרֵי בְּגַוֵּיהּ.
Then R. Judah and R. Hezekiah approached him and kissed his hands. Said R. Judah: ‘This is an illustration of the proverb: “Wine settled on its lees and a bubbling spring are a wonderful combination.”1i.e. R. Simeon combines deliberate judgement with a perennial flow of learning. Woe to the world when the Master will be removed from it! Blessed the generation that is privileged to hearken to his words! Blessed the generation in which he lives!’
אָמַר רַבִּי חִזְקִיָּה, הָא תָּנֵינָן, גִּיּוֹרָא כַּד אִתְגְּזַר, אִקְרֵי (ויקרא קס"ח ע"א) גֵּר צֶדֶק, וְלָא יַתִּיר. וְהָכָא אָמַר מֹר יָדוֹ בַכֹּל. אָמַר רַבִּי שִׁמְעוֹן, כֹּלָּא אִתְקְשָׁר בְּחַד. אֲבָל גִּיּוֹרָא תָּנֵינָן. שָׁאנֵי יִשְׁמָעֵאל, דְּלָאו גִּיּוֹרָא הוּא. בְּרֵיהּ דְּאַבְרָהָם הֲוָה, בְּרֵיהּ דְּקַדִּישָׁא הֲוָה. וּכְתִיב בֵּיהּ בְּיִשְׁמָעֵאל, (בראשית י״ז:כ׳) הִנִּה בֵּרַכְתִּי אוֹתוֹ. כְּתִיב הָכָא, בֵּרַכְתִּי אוֹתוֹ. וּכְתִיב הָתָם, (בראשית כ״ד:א׳) וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וְעַל כַּךְ כְּתִיב, יָדוֹ בַכֹּל.
Said R. Hezekiah: ‘But have we not been taught that a proselyte when circumcised is merely called a “proselyte of righteousness” and nothing more? Yet according to thy interpretation of this verse, Master, “his hand will be in all (kol)”?’ R. Simeon replied: ‘Quite so! Ishmael was not merely a “prosolyte”, he was a son of Abraham, a son of the holy man, to whom the Lord gave the promise: “As concerning Ishrnael, behold… I have blessed him” (Gen. 17, 20); which “blessing” has a reference to the statement, “And the Lord blessed Abraham in all things (kol)”; which again is connected with the promise to Ishmael that “his hand will be in all (kol)….”
וּבְגִינֵי כַּךְ כְּתִיב, עַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן. דְּאִי שְׁאַר קְרִיבוֹי אִתְגְּזָרוּ (ס"א אתגיירו) אִקְרוּן גֵּירֵי צֶדֶק, וְלָא יַתִּיר, וְהוּא יַתִּיר וְעִלָּאָה מִכֻּלְּהוּ. כָּל שֶׁכֵּן אִינּוּן דְּלָא אִתְגְּזָרוּ, דְּקַיְימִין בְּאִינּוּן אַפִּין רְחִיקִין, בְּאִינּוּן אַפִּין תַּתָּאִין. וְאִיהוּ, מָדוֹרֵיהּ לְעֵילָּא מִכָּל פָּנִים דִּידְהוּ, וּמִכָּל פָּנִים דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, הֲדָא הוּא דִּכְתִּיב, עַל פְּנֵי כָל אֶחָיו יִשְׁכּוֹן. אָמַר רִבִּי יְהוּדָה, קוּדְשָׁא בְּרִיךְ הוּא בְּגִין כַּךְ אַכְרִיז וְאָמַר, לֹא יִהְיֶה לְךָ אלֹהִים אֲחֵרִים עַל פָּנָי, דְּדָא הוּא מְהֵימָנוּתָא דִּילֵיהּ.
This indicates that proselytes from among other nations, Ishmael’s kin, would be called “proselytes of righteousness”, but the nation whom he himself represents should be above them, “he shall dwell above the faces of his brethren”.’ Said R. Judah: ‘Hence the commandment to Israel: “Thou shalt have no other gods upon My face”, meaning “Thou shalt even avoid conceiving Me in those aspects (faces) which form Ishmael’s religion”.’1i.e. Mohammedanism.