R. Simeon lifted up his hands and wept. ‘Alas,’ he said, ‘for him who will live at that time! Yet happy he who will live at that time! When the Holy One comes to visit the “Hind” (Israel), he will examine who it is that remains loyal to her at that time, and then woe to him who shall not be found worthy, and of whom it shall be said, “I looked and there was none to help” (Isa. 62, 23). Many sufferings shall then befall Israel.
But happy he who will be found faithful at that time! For he shall see the joy-giving light of the King. Concerning that time it is proclaimed: “I will refine them as silver is refined, and will try them as gold is tried” (Zech. 13, 9).
Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations.
Then the Messiah will arise from the Garden of Eden, from that place which is called “The Bird’s Nest”. He will arise in the land of Galilee, and on that day the whole world shall be shaken and all the children of men shall seek refuge in caves and rocky places. Concerning that time it is written: “And they shall go into the holes of the rocks and into the caves of the earth, for fear of the Lord and for the glory of his majesty, when he ariseth to shake terribly the earth” (Isa. 2, 16).
“The glory of his majesty” refers to the Messiah when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the desolation first began, and therefore he will manifest himself there first, and from there begin to war against the world.
After the forty days, during which the pillar shall have stood between heaven and earth before the eyes of the whole world, and the Messiah shall have manifested himself, a star shall come forth from the East variegated in hue and shining brilliantly, and seven other stars shall surround it, and make war on it from all sides, three times a day for seventy days, before the eyes of the whole world.
The one star shall fight against the seven with rays of fire flashing on every side, and it shall smite them until they are extinguished, evening after evening. But in the day they will appear again and fight before the eyes of the whole world, seventy days long. After the seventy days the one star shall vanish. Also the Messiah shall be hidden for twelve months in the pillar of fire, which shall return again, although it shall not be visible.
After the twelve months the Messiah will be carried up to heaven in that pillar of fire and receive there power and dominion and the royal crown. When he descends, the pillar of fire will again be visible to the eyes of the world, and the Messiah will reveal himself, and mighty nations will gather round him, and he shall declare war against all the world. At that time the Holy One shall show forth his power before all the nations of the earth, and the Messiah shall be manifested throughout the whole universe, and all the kings will unite to fight against him,
and even in Israel there will be found some wicked ones who shall join them in the fight against the Messiah. Then there will be darkness over all the world, and for fifteen days shall it continue, and many in Israel shall perish in that darkness. Concerning this darkness it is written: “Behold, darkness covers the earth and gross darkness the peoples” (Isa. 60, 2).
R. Simeon then discoursed on the verse: “If a bird’s nest chance to be before thee in the way in any tree, or on the ground, young ones or eggs, and the dam sitting upon the young… thou shalt in no wise let the dam go” (Deut. 22, 6-7). ‘This passage’, he said, ‘we interpret as an esoteric commandment in the Law, containing mysteries of doctrine, paths and ways known to the Fellowship and belonging to the thirty-two paths of the Torah.’
Then, turning to R. Eleazar, his son, he said: ‘At the time when the Messiah shall arise, there will be great wonders in the world. See now, in the lower Paradise there is a secret and unknown spot, broidered with many colours, in which a thousand palaces of longing are concealed. No one may enter it, except the Messiah, whose abode is in Paradise.
The Garden is encompassed with multitudes of saints who look to the Messiah as their leader, along with many hosts and bands of the souls of the righteous there. On New Moons, festivals, and Sabbaths, he enters that place, in order to find joyous delight in those secret palaces.
Behind those palaces there is another place, entirely hidden and undiscoverable. It is called “Eden”, and no one may enter to behold it. Now the Messiah is hidden in its outskirts until a place is revealed to him which is called “the Bird’s Nest”. This is the place proclaimed by that Bird (the Shekinah) which flies about the Garden of Eden every day.
In that place the effigies are woven of all the nations who band together against Israel. The Messiah enters that abode, lifts up his eyes and beholds the Fathers (Patriarchs) visiting the ruins of God’s Sanctuary. He perceives mother Rachel, with tears upon her face; the Holy One, blessed be He, tries to comfort her, but she refuses to be comforted (Jer. 31, 14). Then the Messiah lifts up his voice and weeps, and the whole Garden of Eden quakes, and all the righteous and saints who are there break out in crying and lamentation with him.
When the crying and weeping resound for the second time, the whole firmament above the Garden begins to shake, and the cry echoes from five hundred myriads of supernal hosts, until it reaches the highest Throne. Then the Holy One, blessed be He, beckons to that “Bird”, which then enters its nest and comes to the Messiah, and flits about, uttering strange cries.
Then from the holy Throne the Bird’s Nest and the Messiah are summoned three times, and they both ascend into the heavenly places, and the Holy One swears to them to destroy the wicked kingdom (Rome) by the hand of the Messiah, to avenge Israel, and to give her all the good things which he has promised her. Then the Bird returns to her place. The Messiah, however, is hidden again in the same place as before.
At the time when the Holy One shall arise to renew all worlds, and the letters of his Name shall shine in perfect union, the Yod with the He, and the He with the Vau, a mighty star will appear in the heavens of purple hue, which by day shall flame before the eyes of the whole world, filling the firmament with its light.
And at that time shall a flame issue in the heavens from the north; and flame and star shall so face each other for forty days, and all men will marvel and be afraid. And when forty days shall have passed, the star and the flame shall war together in the sight of all, and the flame shall spread across the skies from the north, striving to overcome the star, and the rulers and peoples of the earth shall behold it with terror, and there will be confusion among them.
But the star will remove to the south and vanquish the flame, and the flame shall daily be diminished until it be no more seen. Then shall the star cleave for itself bright paths in twelve directions which shall remain luminous in the skies for the term of twelve days.
After a further twelve days trembling will seize the world, and at midday the sun will be darkened as it was darkened on the day when the holy Temple was destroyed, so that heaven and earth shall not be seen. Then out of the midst of thunder and lightning shall a voice be heard, causing the earth to quake and many hosts and principalities to perish.
On the same day when that voice is heard throughout the world, a flame of fire shall appear burning in Great Rome (Constantinople); it will consume many turrets and towers, and many are the great and mighty who shall perish then. All shall gather against her to destroy her, and no one will have hope to escape.
From that day on, for twelve months, all the kings (of the world) will take counsel together and make many decrees to destroy Israel; and they shall prosper against him, as has been said. Blessed is he who shall live in that time, and blessed is he who shall not live in that time! And the whole world then will be in confusion.
At the end of the twelve months the “sceptre of Judah”, namely the Messiah, will arise, appearing from Paradise, and all the righteous will surround him and gird him with weapons of war on which are inscribed the letters of the Holy Name (Tetragrammaton).
Then a voice will burst forth from the branches of the trees of Paradise: “Arise, O ye saints from above, and stand ye before the Messiah! For the time has come for the Hind to be united with her Spouse, and he must avenge her on the world and raise her from the dust”.
And all the saints from above will arise and gird the Messiah with weapons of war, Abraham at his right, Isaac at his left, Jacob in front of him, while Moses, the “faithful shepherd” of all these saints, shall dance at the head of them in Paradise.
As soon as the Messiah has been installed by the saints in Paradise, he will enter again the place which is called “the Bird’s Nest”, there to behold the picture of the destruction of the Temple, and of all the saints who were done to death there. Then will he take from that place ten garments, the garments of holy zeal, and hide himself there for forty days, and no one shall be able to see him.
At the end of those forty days a voice shall be heard from the highest throne calling the Bird’s Nest and the Messiah who shall be hidden there. Thereupon he shall be carried aloft, and when the Holy One, blessed be He, shall behold the Messiah adorned with the garments of holy zeal and girded with weapons of war, he will take him and kiss him upon his brow.
At that moment three hundred and ninety firmaments shall begin to shake. The Holy One shall command one of these firmaments, which has been kept in waiting since the six days of creation, to approach, and He shall take out from a certain temple in it a crown inscribed with holy names. It was with this crown that the Holy One adorned Himself when the Israelites crossed the Red Sea and He avenged Himself on all the chariots of Pharaoh and his horsemen. With this same crown will He crown King Messiah.
As soon as he is crowned, the Holy One will take him and kiss him as before. All the holy multitude and the whole holy army will surround him and will bestow upon him many wonderful gifts, and he will be adorned by them all.
Then will he enter into one of the temples and behold there all the upper angels, who are called “the mourners of Zion” because they continually weep over the destruction of the Holy Temple. These angels shall give him a robe of deep red in order that he may commence his work of revenge. The Holy One will again hide him in the “Bird’s Nest” and he will remain there for thirty days.
After the thirty days he will again be decked with those adornments from above and from below, and many holy beings will surround him. The whole world then shall see a light extending from the firmament to the earth, and continuing for seven days, and they will be amazed and not comprehend: only the wise will understand, they who are adepts in the mystic lore, blessed is their portion.
All through the seven days the Messiah shall be crowned on earth. Where shall this be? “By the way”, to wit, Rachel’s grave, which is on the cross-road. To mother Rachel he will give glad tidings and comfort her, and now she will let herself be comforted, and will rise and kiss him.
The light will then move from that place and shall stand over Jericho, the city of trees, and the Messiah will be hidden in the light of the “Bird’s Nest” for twelve months.
After the twelve months that light will stand between heaven and earth in the land of Galilee, where Israel’s captivity began, and there will he reveal himself from the light of the “Bird’s Nest”, and return to his place. On that day the whole earth will be shaken from one end. to the other, and thus the whole world will know that the Messiah has revealed himself in the land of Galilee.
and all who are diligent in the study of the Torah-and there shall be few such in the world-will gather round him. His army will gain in strength through the merit of little infants at school, symbolized by the word ephroah-“young bird” (cf. Deut. 22, 6). And if such will not be found at that time it will be through the merit of the sucklings, “the eggs” (Ibid), “those that are weaned from the milk, and drawn from the breasts” (Isa. 22, 9), for whose sake the Shekinah dwells in the midst of Israel in exile,
as indeed there will be few sages at that time. This is the implication of the words “And the dam sitting upon the young, or upon the eggs”, which, allegorically interpreted, means that it does not depend upon the Mother to free them from exile, but upon the Supreme King; for it is the young ones and the sucklings that will give strength to the Messiah, and then the Supernal Mother, which “sits upon them”, will be stirred up towards Her Spouse. He will tarry for twelve months longer, and then he will appear and raise her from the dust: “I will raise up on that day the tabernacle of David that is fallen” (Amos 9, 2).
On that day the Messiah will begin to gather the captives from one end of the world to the other: “If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee” (Deut. 30, 4). From that day on the Holy One will perform for Israel all the signs and wonders which He performed for them in Egypt: “As in the days of thy coming out of the land of Egypt, will I show unto him wonders” (Micah 7, 16).
Then said R. Simeon: ‘Eleazar, my son! Thou canst find all this in the mystery of the thirty-two paths of the Holy Name. Before these wonders have taken place in the world, the mystery of the Holy Name will not be manifested in perfection and love will not be awakened: “Ye daughters of Jerusalem, I adjure you by the gazelles and by the hinds of the field, that ye stir not up, nor awake the love until she pleases” (Cant 2, 7). The “gazelles” (zebaoth) symbolize the king, who is called Zebaoth; the “hinds” represent those other principalities and powers from below; “that ye stir not up, etc.” refers to the “Right Hand” of the Holy One, called “Love”; “until she pleases”, namely She (the Shekinah) who lies at present in the dust and in whom the King is well pleased. Blessed be he who will be found worthy to live at that time! Blessed will he be both in this world and in the world to come.’
R. Simeon then lifted up his hands in prayer to the Holy One, blessed be He. When he had finished his prayer, R. Eleazar his son and R. Abba seated themselves before him. As they were thus sitting they beheld the light of the day grow dim and a fiery flame sink in the Sea of Tiberias, and the whole place began mightily to tremble.
Said R. Simeon: ‘Verily, this is the time when the Holy One remembers His children and lets two drops fall into the great Sea. As they fall they meet the fiery ray and sink with it in the sea.’ Then R. Simeon wept, and the disciples also.
Said R. Simeon: ‘Behold, I was moved a while ago to meditate on the mystery of the letters of the Holy Name, the mystery of His compassion over His children; but now it is fitting that I should reveal unto this generation something that no other man has been permitted to reveal. For the merit of this generation sustains the world until the Messiah shall appear.’ He then bade R. Eleazar his son and R. Abba to stand up, and they did so. R. Simeon then wept a second time, and said: ‘Alas! Who can endure to hear what I foresee! The exile will drag on; who shall be able to bear it! ‘
Then he also rose and spake thus: ‘It is written, “O Lord our God, other lords beside thee dominated us, apart from thee do we make mention of thy Name” (Isa. 26, 16). This verse, apart from other interpretations, contains a profound doctrine of faith. Tetragrammaton Elohenu (Lord our God) is the source and beginning of supreme mysteries indeed; it is the sphere whence emanate all the burning lights, and where the whole mystery of Faith is centred: this Name dominates all.
However, “other lords beside thee dominated us”; the people of Israel, who is destined to be ruled only by this supreme Name, is ruled in exile by the “other side”.
Yea, “apart from thee (beka) do we make mention of thy name”. The name “by thee” BeKa (=22) symbolizes the Holy Name comprising twenty-two letters, and this is the name by which the Community of Israel is always blessed, as, for instance, “to whom thou swarest by thine own self’ (beka, Ex. 22, 16); “in thee (beka) shall Israel be blessed” (Gen. 48, 20); “for in thee (beka) I can run through the troops” (Ps. 18, 16). At the period when there is perfection, peace, and harmony, the two names are not separated one from another, and it is forbidden to separate them even in thought and imagination; but now in exile we do separate them, the Matrona from Her Spouse, as She (Shekinah) lies in dust (in exile with Israel).
“Apart from thee” being far away from Thee, and being ruled by other powers, “we make mention of thy name” in separation, thy Name being separated from the Name expressed by Beka. All this in the days of exile;
for the first exile began during the first Temple, and lasted seventy years, during which time the Mother (the Shekinah) did not brood over Israel, and there was a separation between the Yod and the He, the Yod ascending higher and higher to infinity (En Sof), and the holy Temple above- corresponding to the Temple below-did not send forth living waters, its source being cut off.
The seventy years of the first exile corresponded to the seven years which it took to build the first Temple (I K. 6, 3-8). However, far be it from us to think that during that time the kingdom of Babylon had power in the heavens over Israel. The fact is that as long as the Temple stood there was a bright light descending from the Supernal Mother, but as soon as it was destroyed, through Israel’s sin, and the kingdom of Babylon got the upper hand, that light was covered up and darkness prevailed here below and the angels below ceased from giving out light,
and then the power symbolized by the letter Yod of the Holy Name ascended into the upper regions, into the Infinite, and thus during the whole seventy years of exile Israel had no divine light to guide her, and, truly, that was the essence of the exile.
When, however, Babylon’s power was taken away from her and Israel returned to the Holy Land, a light did shine for her, but it was not as bright as before, being only the emanation of the lower He since the whole of Israel did not return to purity to be a “peculiar people” as before. Therefore, the emanation of the supernal Yod did not descend to illumine in the same measure as before, but only a little.
Hence Israel were involved in many wars until “the darkness covered the earth” and the lower He was darkened and fell to the ground, and the upper source was removed as before, and the second Temple was destroyed
A mystery of mysteries has been revealed to them that are wise of heart. The He of the second Temple is in exile with her twelve tribes and their hosts. Twelve tribes form a great number, and because the mystery of the He is in them, the exile lasts during this whole number.
Ten tribes are a thousand years, two tribes are two hundred years. At the conclusion of the twelve tribes (twelve hundred years) there will be darkness over Israel, until the Vau shall arise at the time of sixty-six years after the “twelve tribes”, that isk after twelve hundred years of exile.
And after the conclusion of the sixty-six years of the night- darkness, the words “And I shall remember my covenant with Jacob” (Lev. 26, 42) will begin to come to pass. From then the Holy One, blessed be He, shall begin to do signs and wonders, as we have described.
After a further one hundred and thirty-two years He will begin “to take hold of the ends of the earth and shake off the wicked”. The Holy Land will be purified, and the Holy One will raise the dead there and they shall rise in their hosts in the land of Galilee.
so that after altogether four hundred and eight years the world shall be re-inhabited and the evil principle (the “other side”) driven out of it. Then the lower He (Shekinah) shall be filled from the upper spring (the highest Sephiroth), and be crowned and radiate in perfection
until the Sabbath of the Lord arrives to gather souls in the joy of holiness throughout this whole seventh millennium. Then the holy spirits of the people of Israel at the fulness of time will be invested with new, holy bodies, and be called “Saints”: “And it shall come to pass that he that is left in Zion and that remaineth in Jerusalem shall be called holy” (Isa. 3, 4). These are the veiled mysteries.’1The above calculation of the Messianic era rests on the supposition that of the seven millenniums of the present aeon, the seventh is to be considered as the Cosmic Sabbath, the sixth as the time of the Messiah, the fifth as the last (Edomitic or Roman) exile. The beginning of this exile is, according to the Zohar, 3828 years after Creation, hence with those 1200 years of exile the fifth millennium is completed. Sixty-six years later i.e. 5066 years after Creation (1306 C.E.), the signs of Redemption begin. 198 years later, i.e. 5264 after Creation (1504 C.E.), follows the “first resurrection”, the second 144 years later, i.e. 1648 C.E. In the year 2240 the apocalyptic Sabbath begins. Cf. also Zohar, Gen. 116b, Deut. 249a.
רִבִּי שִׁמְעוֹן זָקַף יְדוֹי וּבָכָה, וְאָמַר, וַוי מַאן דְּיִזְדָּמַן בְּהַהוּא זִמְנָא, וְזַכָּאָה חוּלָקֵיהּ מַאן דְּיִזְדָּמַן וְיִשְׁתְּכַּח בְּהַהוּא זִמְנָא, וַוי מַאן דְּיִזְדָּמַן בְּהַהוּא זִמְנָא, בְּגִין דְּכַד יֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא לְפַקְדָּא לְאַיַּילְתָּא, יִסְתָּכַּל מַאן אִינּוּן דְּקַיְימִין בַּהֲדָהּ, בְּכָל אִינּוּן דְּמִשְׁתַּכְּחֵי עִמָּהּ, בְּכָל עוֹבָדוֹי דְּכָל חַד וְחָד, וְלָא יִשְׁתְּכַּח זַכָּאי. דִּכְתִּיב, (ישעיהו ס״ג:ה׳) וְאַבִּיט וְאֵין עוֹזֵר. וְכַמָּה עַקְתִּין עַל עַקְתִּין לְיִשְׂרָאֵל.
R. Simeon lifted up his hands and wept. ‘Alas,’ he said, ‘for him who will live at that time! Yet happy he who will live at that time! When the Holy One comes to visit the “Hind” (Israel), he will examine who it is that remains loyal to her at that time, and then woe to him who shall not be found worthy, and of whom it shall be said, “I looked and there was none to help” (Isa. 62, 23). Many sufferings shall then befall Israel.
זַכָּאָה מַאן דְּיִזְדָּמַן וְיִשְׁתְּכַּח בְּהַהוּא זִמְנָא, בְּגִין דְּהַהוּא דְּיִתְקָיָּים בְּהַהוּא זִמְנָא בִּמְהֵימָנוּתָא, יִזְכֶּה לְהַהוּא נְהִירוּ דְּחֶדְוָה דְּמַלְכָּא. וְעַל הַהוּא זִמְנָא כְּתִּיב, (זכריה י״ג:ט׳) וּצְרַפְתִּים כִּצְרוֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחוֹן אֶת הַזָּהָב וְגוֹ'.
But happy he who will be found faithful at that time! For he shall see the joy-giving light of the King. Concerning that time it is proclaimed: “I will refine them as silver is refined, and will try them as gold is tried” (Zech. 13, 9).
לְבָתַר דְּאִינּוּן עַקְתִּין מִתְעָרֵי עַל יִשְׂרָאֵל, וְכָל עַמִּין וּמַלְכֵיהוֹן יִתְיַיעֲטוּן כַּחֲדָא עָלַיְיהוּ, וּמִתְעָרֵי כַּמָּה גְּזֵירִין בִּישִׁין, כֻּלְּהוּ סַלְקֵי בְּעֵיטָא חֲדָא עָלַיְיהוּ, וְיֵיתוּן עַקְתָּא עַל עַקְתָּא, בַּתְרַיְיתָא מְשַׁכְּחָן קָמַיְיתָא. כְּדֵין יִתְחָזֵי חַד עַמּוּדָא דְּאֶשָׁא, קָאִים מֵעֵלָּא לְתַתָּא, אַרְבְּעִין יוֹמִין, וְכָל עַמִּין דְּעָלְמָא חָמָאן לֵיהּ.
Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations.
בְּהַהוּא זִמְנָא, יִתְּעַר מַלְכָּא מְשִׁיחָא, לְנַפְקָא מִגּוֹ גִּנְתָּא דְּעֵדֶן, מֵהַהוּא אֲתָר (בלק ק"ד ע"ב) דְּאִתְקְרֵי קַ"ן צִפּוֹ"ר, וְיִתְּעָר בְּאַרְעָא (ויקרא רי"ב ב') דְּגָלִיל, וְהַהוּא יוֹמָא דְּיִפּוּק לְתַמָּן, יִתְרָגַּז כָּל עָלְמָא, וְכָל בְּנֵי עָלְמָא מִתְחַבְּאִין גּוֹ מְעַרְתֵי וְטִנָּרֵי, דְּלָא יַחְשְׁבוּן לְאִשְׁתְּזָבָא. וְעַל הַהוּא זִמְנָא כְּתִּיב, (ישעיהו ב׳:י״ט) וּבָאוּ בִּמְעָרוֹת צוּרִים וּבִמְחִלּוֹת עָפָר מִפְּנֵי פַּחַד ה' וּמֵהֲדַר גְּאוֹנוֹ בְּקוּמוֹ לַעֲרוֹץ הָאָרֶץ.
Then the Messiah will arise from the Garden of Eden, from that place which is called “The Bird’s Nest”. He will arise in the land of Galilee, and on that day the whole world shall be shaken and all the children of men shall seek refuge in caves and rocky places. Concerning that time it is written: “And they shall go into the holes of the rocks and into the caves of the earth, for fear of the Lord and for the glory of his majesty, when he ariseth to shake terribly the earth” (Isa. 2, 16).
מִפְּנֵי פַּחַד ה', דָּא הַהוּא רְגִיזוּ דְּכָל עָלְמָא. וּמֵהֲדַר גְּאוֹנוֹ דָּא מָשִׁיחַ. בְּקוּמוֹ לַעֲרֹץ הָאָרֶץ, כַּד יְקוּם וְיִתְגְּלֵי בְּאַרְעָא (וירא קי"ט ע"א, רכ"א) דְּגָלִיל, בְּגִין דְּאִיהוּ הוּא אֲתָר קַדְמָאָה דְּאִתְחָרְבָא בְּאַרְעָא קַדִּישָׁא, וּבְגִין כָּךְ, יִתְגְּלֵי תַּמָּן קַדְמָאָה לְכָל אֲתָר, וּמִתַּמָּן יִתְּעַר קְרָבִין לְכָל עָלְמָא.
“The glory of his majesty” refers to the Messiah when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the desolation first began, and therefore he will manifest himself there first, and from there begin to war against the world.
לְבָתַר אַרְבְּעִין יוֹמִין, דְעַמּוּדָא יְקוּם מֵאַרְעָא לִשְׁמַיָּא, לְעֵינֵיהוֹן דְּכָל עָלְמָא, וּמָשִׁיחַ יִתְגְּלֵי, יְקוּם מִסְּטָר מִזְרָח, חַד (ויקרא רי"ב ע"ב, בראשית קי"ט א') כּוֹכָבָא מְלַהֲטָא בְּכָל גַּוְונִין, וְשִׁבְעָה כּוֹכָבִין אַחֲרָנִין דְּסַחֲרָן לְהַהוּא כּוֹכָבָא, וְיַגִּיחוּן בֵּיהּ קְרָבָא בְּכָל סִטְרִין, תְּלַת זִמְנִין בְּיוֹמָא, עַד שִׁבְעִין יוֹמִין, וְכָל בְּנֵי עָלְמָא חָמָאן.
After the forty days, during which the pillar shall have stood between heaven and earth before the eyes of the whole world, and the Messiah shall have manifested himself, a star shall come forth from the East variegated in hue and shining brilliantly, and seven other stars shall surround it, and make war on it from all sides, three times a day for seventy days, before the eyes of the whole world.
וְהַהוּא כּוֹכָבָא, יַגִּיחַ בְּהוּ קְרָבָא, בְּטִיסִין דְּנוּרָא, מְלַהֲטִין מְנַצְּצִין לְכָל עֵבֶר, וּבָטַשׁ בְּהוּ, עַד דְּבָלַע לוֹן, בְּכָל רַמְשָׁא וְרַמְשָׁא, וּבְיוֹמָא אַפִּיק לוֹן. וְיַגִּיחוּן קְרָבָא לְעֵינֵיהוֹן דְּכָל עָלְמָא, וְכֵן בְּכָל יוֹמָא, עַד שִׁבְעִין יוֹמִין. לְבָתַר שִׁבְעִין יוֹמִין, יִתְגְּנִיז הַהוּא כּוֹכָבָא, וְיִתְגְּנִיז מָשִׁיחַ, עַד תְּרֵיסָר יַרְחִין, וְיִתְהַדָּר הַהוּא עַמּוּדָא דְּאֶשָׁא כְּמִלְּקַדְמִין, וּבֵיהּ יִתְגְּנִיז מָשִׁיחַ, וְהַהוּא עַמּוּדָא לָא יִתְחָזֵי.
The one star shall fight against the seven with rays of fire flashing on every side, and it shall smite them until they are extinguished, evening after evening. But in the day they will appear again and fight before the eyes of the whole world, seventy days long. After the seventy days the one star shall vanish. Also the Messiah shall be hidden for twelve months in the pillar of fire, which shall return again, although it shall not be visible.
לְבָתַר תְּרֵיסָר יַרְחִין, יְסַלְקוּן לֵיהּ לְמָשִׁיחַ, בְּהַהוּא עַמּוּדָא, לְגוֹ רְקִיעָא, וְתַמָּן יְקַבֵּל תּוּקְפָּא וְעִטְרָא דְּמַלְכוּתָא. וְכַד נָחִית, יִתְחָזֵי הַהוּא עַמּוּדָא דְּאֶשָׁא כְּמִלְּקַדְּמִין, לְעֵינֵיהוֹן דְּכָל עָלְמָא, וְיִתְגְּלֵי לְבָתַר מָשִׁיחַ, וְיִתְכַּנְּשׁוּן לְגַבֵּיהּ עַמִּין סַגִּיאִין, וְיִתְּעַר קְרָבִין בְּכָל עָלְמָא. וּבְהַהוּא זִמְנָא יִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא גְּבוּרְתֵּיהּ לְכָל עַמִּין דְּעָלְמָא, וּמַלְכָּא מְשִׁיחָא יִתְיְדַע בְּכָל עָלְמָא, וְכָל מַלְכִין דְּעָלְמָא יִתְעָרוּן לְאִתְחַבְּרָא לְאַגָּחָא קְרָבָא בֵּיהּ.
After the twelve months the Messiah will be carried up to heaven in that pillar of fire and receive there power and dominion and the royal crown. When he descends, the pillar of fire will again be visible to the eyes of the world, and the Messiah will reveal himself, and mighty nations will gather round him, and he shall declare war against all the world. At that time the Holy One shall show forth his power before all the nations of the earth, and the Messiah shall be manifested throughout the whole universe, and all the kings will unite to fight against him,
וְכַמָּה (עמין) מִפְּרִיצֵי יְהוּדָאִין יִתְהַפְּכוּ לְאָהַדְּרָא לְגַבַּיְיהוּ, וְיֵיתוּן עִמְּהוֹן, לְאַגָּחָא קְרָבָא עַל מַלְכָּא מְשִׁיחָא. כְּדֵין יִתְחָשַּׁךְ כָּל עָלְמָא חֲמֵשׁ עֶשְׂרֵה יוֹמִין, וְסַגִּיאִין מֵעַמָּא דְּיִשְׂרָאֵל יְהוֹן מֵתִין בְּהַהוּא חֲשׁוֹכָא. וְעַל דָּא כְּתִיב, (ישעיהו ס׳:ב׳) כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאוּמִּים.
and even in Israel there will be found some wicked ones who shall join them in the fight against the Messiah. Then there will be darkness over all the world, and for fifteen days shall it continue, and many in Israel shall perish in that darkness. Concerning this darkness it is written: “Behold, darkness covers the earth and gross darkness the peoples” (Isa. 60, 2).
פָּתַח וְאָמַר (דברים כ״ב:ו׳) כִּי יִקָּרֵא קַן צִפּוֹר לְפָנְיךָ בַּדֶּרֶךְ בְּכָל עֵץ אוֹ עַל הָאָרֶץ אֶפְרוֹחִים אוֹ בֵּיצִים וְהָאֵם רוֹבֶצֶת וְגוֹ', שַׁלֵּח תְּשַׁלַּח אֶת הָאֵם וְגוֹ', הַאי קְרָא אוֹקִימְנָא לֵיהּ, וְאִיהוּ חַד מִפִּקּוּדֵי אוֹרַיְיתָא גְּנִיזִין, וַאֲנָן אִית לָן בֵּיהּ רָזִיִ דְּאוֹרַיְיתָא גְּנִיזִין, שְׁבִילִין וְאָרְחִין יְדִיעָן לְחַבְרַיָּיא, בְּאִינוּן תְּלָתִין וּתְרֵין שְׁבִילִין דְּאוֹרַיְיתָא.
R. Simeon then discoursed on the verse: “If a bird’s nest chance to be before thee in the way in any tree, or on the ground, young ones or eggs, and the dam sitting upon the young… thou shalt in no wise let the dam go” (Deut. 22, 6-7). ‘This passage’, he said, ‘we interpret as an esoteric commandment in the Law, containing mysteries of doctrine, paths and ways known to the Fellowship and belonging to the thirty-two paths of the Torah.’
אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, אֶלְעָזָר, בְּזִמְנָא דְּיִתְּעַר מַלְכָּא מְשִׁיחָא, כַּמָּה אָתִין וְנִסִּין אָחֲרָנִין יִתְּעֲרוּן בְּעָלְמָא. תָּא חֲזֵי, בְּגִנְתָא דְּעֵדֶן דִּלְתַתָּא, אִית אֲתָר חַד גָּנִיז וְטָמִיר דְּלָא אִתְיְדַע, וְאִיהוּ מְרֻקְּמָא בְּכַמָּה גַּוְונִין, וּבֵיהּ גְּנִיזִין אֶלֶף הֵיכָלִין דְּכִסּוּפִין. וְלֵית מַאן דְּעָיִיל בְּהוּ, בַּר מָשִׁיחַ, דְּאִיהוּ קָאִים תָּדִיר בְּגִנְתָא דְּעֵדֶן.
Then, turning to R. Eleazar, his son, he said: ‘At the time when the Messiah shall arise, there will be great wonders in the world. See now, in the lower Paradise there is a secret and unknown spot, broidered with many colours, in which a thousand palaces of longing are concealed. No one may enter it, except the Messiah, whose abode is in Paradise.
וְכָל גִּנְתָּא מְסַחֲרָא בִּרְתִיכִין סַגִּיאִין דְּצַדִיקַיָּא, וּמָשִׁיחַ קָאִים עָלַיְיהוּ, וְעַל כַּמָּה חֵילִין וּמַשִׁירְיָין דְּנִשְׁמָתִין דְּצַדִיקַיָּא תַּמָּן, וּבְרָאשֵׁי יַרְחֵי, וּבִזְמַנֵּי, וּבְשַׁבָּתֵי, מָשִׁיחַ עָאל בְּהַהוּא אֲתָר לְאִשְׁתַּעְשְׁעָא בְּכָל אִינּוּן הֵיכָלִין.
The Garden is encompassed with multitudes of saints who look to the Messiah as their leader, along with many hosts and bands of the souls of the righteous there. On New Moons, festivals, and Sabbaths, he enters that place, in order to find joyous delight in those secret palaces.
לְגוֹ לְגוֹ מִכָּל אִינּוּן הֵיכָלִין, אִית אֲתָר אַחֲרָא טָמִיר וְגָנִיז דְּלָא אִתְיְדַע כְּלָל, וְאִקְרֵי עֵדֶן. וְלֵית מַאן דְּיָכִיל לְמִנְדַּע בֵּיהּ. וּמָשִׁיחַ אַגְנִיז (ס"א יתגלי) לְבַר, סַחֲרָנֵיהּ דְּהַהוּא אֲתָר, עַד דְּאִתְגְלֵי לֵיהּ חַד אֲתָר. דְּאִקְרֵי קַן צִפּוֹר, וְאִיהוּ אֲתָר דְּכָרִיז עָלֵיהּ הַהוּא צִפּוֹר. דְּאִתְּעַר בְּגִנְתָא דְּעֵדֶן בְּכָל יוֹמָא.
Behind those palaces there is another place, entirely hidden and undiscoverable. It is called “Eden”, and no one may enter to behold it. Now the Messiah is hidden in its outskirts until a place is revealed to him which is called “the Bird’s Nest”. This is the place proclaimed by that Bird (the Shekinah) which flies about the Garden of Eden every day.
וּבְהַהוּא אֲתָר, מְרֻקְּמָן דְּיּוּקְנִין דְּכָל שְׁאַר עַמִּין, דְּאִתְכְּנָשׁוּ עָלַיְיהוּ דְּיִשְׂרָאֵל לְאַבְאָשָא לוֹן. עָאל בְּהַהוּא אֲתָר, זָקִיף עֵינוֹי, וְחָזֵי אֲבָהָן, דְעָאלִין בְּחָרְבַּן בֵּית אֱלָהָא, עַד דְּחָמֵי לְרָחֵל (שמות י"ב ע"א) דְּדִמְעָהָא בְּאַנְפָּהָא, וְקוּדְשָׁא בְּרִיךְ הוּא מְנַחֵם לָהּ, וְלָא צְבִיאַת לְקַבְּלָא תַּנְחוּמִין, כְּמָה דְּאַתְּ אָמַר, (ירמיהו ל״א:ט״ו) מֵאֲנָה לְהִנָּחֵם עַל בָּנֶיהָ. כְּדֵין. מָשִׁיחַ אָרִים קַלֵיהּ וּבָכֵי, וְאִזְדַּעְזַע כָּל גִּנְתָּא דְּעֵדֶן, וְכָל אִינּוּן צַדִּיקַיָּא דְּתַמָּן גָּעוּ וּבָכוּ עִמֵּיהּ.
In that place the effigies are woven of all the nations who band together against Israel. The Messiah enters that abode, lifts up his eyes and beholds the Fathers (Patriarchs) visiting the ruins of God’s Sanctuary. He perceives mother Rachel, with tears upon her face; the Holy One, blessed be He, tries to comfort her, but she refuses to be comforted (Jer. 31, 14). Then the Messiah lifts up his voice and weeps, and the whole Garden of Eden quakes, and all the righteous and saints who are there break out in crying and lamentation with him.
גָּעֵי וּבָכֵי זִמְנָא תִּנְיָינָא, וְאִזְדַּעְזַע הַהוּא רְקִיעַ דְּעַל גַּבֵּי גִּנְתָּא, אֶלֶף וְחָמֵשׁ מֵאָה רִבּוֹא מַשְׁרְיָין עִלָּאִין, עַד דְּמָטֵי לְגוֹ כֻּרְסְיָיא עִלָּאָה. כְּדֵין, קוּדְשָׁא בְּרִיךְ הוּא רָמִיז לְהַהוּא צִפָּרָא, וְעָאל לְהַהוּא קֵן דִּילָהּ, וְיָתְבָא לְגַבֵּי מָשִׁיחַ, וְקָרֵי מַה דְּקָרֵי, וְאִתְּעַר מַה דְּאִתְּעַר.
When the crying and weeping resound for the second time, the whole firmament above the Garden begins to shake, and the cry echoes from five hundred myriads of supernal hosts, until it reaches the highest Throne. Then the Holy One, blessed be He, beckons to that “Bird”, which then enters its nest and comes to the Messiah, and flits about, uttering strange cries.
עַד דְּמִגּוֹ כֻּרְסְיָיא קַדִּישָׁא, אִתְקְרֵי תְּלַת זִמְנִין הַהוּא קַן צִפּוֹר, וּמָשִׁיחַ, וְכֹלָּא סַלְּקִין לְעֵילָּא, וְאוּמֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא, לְאַעְבְּרָא מָלְכוּ חַיָּיבָא מִן עָלְמָא, עַל יְדָא דְּמָשִׁיחַ, וּלְנָקְמָא נַקְמִין דְּיִשְׂרָאֵל. וְכָל אִינּוּן טַבְוָון, דְּזָמִין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְעַמֵּיהּ. וְתָב הַהוּא קַן צִפּוֹר וּמָשִׁיחַ לְדוּכְתֵּיהּ. וְתָב מָשִׁיחַ וְאִתְגְּנִיז גּוֹ הַהוּא אֲתָר כְּמִלְּקַדְּמִין.
Then from the holy Throne the Bird’s Nest and the Messiah are summoned three times, and they both ascend into the heavenly places, and the Holy One swears to them to destroy the wicked kingdom (Rome) by the hand of the Messiah, to avenge Israel, and to give her all the good things which he has promised her. Then the Bird returns to her place. The Messiah, however, is hidden again in the same place as before.
וּבְזִמְנָא דְּיִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא לְאַתְקְנָא עָלְמִין, וְאִתְנְהִירוּ אַתְוָון דִּשְׁמֵיהּ בִּשְׁלִימוּ, יוֹ"ד בְּהֵ"א, (לאתקנא) וָא"ו בְּהֵ"א, לְמֶהֱוֵי כֹּלָּא בִּשְׁלִימוּ חַד. כְּדֵין יִתְּעַר חַד כֹּכָבָא דְּחִילָּא, בְּאֶמְצַע רְקִיעָא, כְּגָוֶן אַרְגְּוָונָא, לָהִיט וְנָצִיץ בִּימָמָא לְעֵינֵיהוֹן דְּכָל עָלְמָא.
At the time when the Holy One shall arise to renew all worlds, and the letters of his Name shall shine in perfect union, the Yod with the He, and the He with the Vau, a mighty star will appear in the heavens of purple hue, which by day shall flame before the eyes of the whole world, filling the firmament with its light.
וִיקוּם חַד שַׁלְהוֹבָא דְּאֶשָּׁא מִסִּטְרָא דְּצָפוֹן, גּוֹ רְקִיעָא, וִיקוּם דָּא לָקֳבֵל דָּא אַרְבְּעִין (קע"ב ב') יוֹמִין וְיִתְבָּהֲלוּן כָּל בְּנֵי עָלְמָא. לְסוֹף אַרְבְּעִין יוֹמִין, יַגִּחוּן קְרָבָא, כֹּכָבָא וְשַׁלְהוֹבָא, לְעֵינֵיהוֹן דְּכֹלָּא, וְיִתְפָּשַּׁט הַהוּא שַׁלְהוֹבָא בִּיקִידוּ דְּאֶשָּׁא, מִסִּטְרָא דְּצָפוֹן, גּוֹ רְקִיעָא, וְיַחֲשׁוֹב לְמִבְלַע הַהוּא כֹּכָבָא, וְכַמָּה שַׁלִּיטִין וּמַלְכִין וְאוּמַיָּא וְעֲמַמְיָא, יִתְבָּהֲלוּן מֵהַאי.
And at that time shall a flame issue in the heavens from the north; and flame and star shall so face each other for forty days, and all men will marvel and be afraid. And when forty days shall have passed, the star and the flame shall war together in the sight of all, and the flame shall spread across the skies from the north, striving to overcome the star, and the rulers and peoples of the earth shall behold it with terror, and there will be confusion among them.
כְּדֵין יִסְתַּלַּק הַהוּא כֹּכָבָא לִסְטַר דָּרוֹם, וְיִשְּׁלוֹט עַל הַהוּא שַׁלְהוֹבָא, וְהַהוּא שַׁלְהוֹבָא יִתְבְּלַע זְעֵיר זְעֵיר בִּרְקִיעָא, מִקָּמֵי הַהוּא כֹּכָבָא, עַד דְּלָא יִתְחָזֵי כְּלָל. כְּדֵין, הַהוּא כֹּכָבָא יַעְבֵיד אוֹרְחִין בִּרְקִיעַ, בִּתְרֵיסַר תְּחוּמִין, וְקַיְימִין אִינּוּן נְהוֹרִין בִּרְקִיעָא תְּרֵיסַר יוֹמִין.
But the star will remove to the south and vanquish the flame, and the flame shall daily be diminished until it be no more seen. Then shall the star cleave for itself bright paths in twelve directions which shall remain luminous in the skies for the term of twelve days.
לְבָתַר תְּרֵיסַר יוֹמִין יִזְדַּעְזְעוּן כָּל בְּנֵי עָלְמָא, וְיִתְחַשַּׁךְ שִׁמְשָׁא בְּפַלְגוּת יוֹמָא, כְּמָה דְּאִתְחַשַּׁךְ יוֹמָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא, עַד דְּלָא יִתְחֲזוּן שְׁמַיָּא וְאַרְעָא. וְיִתְּעַר חַד קָלָּא בְּרַעַם וְזִיקִין, וְאִתְחַלְחַלָא אַרְעָא מֵהַהוּא קָלָּא, וְכַמָּה חֵילִין וּמַשִׁירְיָין יְמוּתוּן מִנֵּיהּ.
After a further twelve days trembling will seize the world, and at midday the sun will be darkened as it was darkened on the day when the holy Temple was destroyed, so that heaven and earth shall not be seen. Then out of the midst of thunder and lightning shall a voice be heard, causing the earth to quake and many hosts and principalities to perish.
וְהַהוּא יוֹמָא, יִתְּעַר בְּקַרְתָּא דְּרוֹמִי רַבְּתָא, חַד שַׁלְהוֹבָא דְּאֶשָּׁא, בְּהַהוּא קָלָּא דְּיִתְּעַר בְּכָל עָלְמָא. וְיוֹקִיד כַּמָּה מִגְדָּלִין, וְכַמָּה הֵיכָלִין, וְכַמָּה מִגְדָּלִין יִפְּלוּן, וְכַמָּה פַּרְדַּשְׁכֵּי וְרַבְרְבֵי יִפְּלוּן בְּהַהוּא יוֹמָא וְכֻלְּהוּ, יִתְכַּנְּשׁוּן עָלָּה לְבִישׁ. וְכָל בְּנֵי עָלְמָא לָא יַכְלִין (ס"א יחשבון) לְאִשְׁתְּזָבָא.
On the same day when that voice is heard throughout the world, a flame of fire shall appear burning in Great Rome (Constantinople); it will consume many turrets and towers, and many are the great and mighty who shall perish then. All shall gather against her to destroy her, and no one will have hope to escape.
מֵהַהוּא יוֹמָא, עַד תְּרֵיסַר יַרְחִין, יִתְיַעֲטוּן כָּל מַלְכַיָא, וְיִגְזְרוּן כַּמָּה גְּזֵרוֹת, וְכַמָּה שְׁמָדוֹת עַל יִשְׂרָאֵל, וְיִצְלְחוּן בֵּיהּ (נ"א בהון), כְּמָה דְּאִתְּמַר זַכָּאָה אִיהוּ מַאן דְּיִעְרַע תַּמָּן, וְזַכָּאָה אִיהוּ מַאן דְּלָא יִעֲרַע תַּמָּן וְכָל עָלְמָא יְהֵא בְּעִרְבוּבְיָא סַגְיָא.
From that day on, for twelve months, all the kings (of the world) will take counsel together and make many decrees to destroy Israel; and they shall prosper against him, as has been said. Blessed is he who shall live in that time, and blessed is he who shall not live in that time! And the whole world then will be in confusion.
לְסוֹף תְּרֵיסַר יַרְחֵי, יָקוּם שֵׁבֶט מִיִּשְׂרָאֵל, דָּא מַלְכָּא מְשִׁיחָא, דְּיִתְּעַר גּוֹ גִּנְתָּא דְּעֵדֶן. וְכָל אִינּוּן צַדִּיקַיָּא יַעְטְרוּן לֵיהּ תַּמָּן, וְיַחְגְּרוּן לֵיהּ מָאנֵי זַיְינָא, בְּאַתְוָון רְשִׁימָן דְּמָאנֵי דִּשְׁמָא קַדִּישָׁא.
At the end of the twelve months the “sceptre of Judah”, namely the Messiah, will arise, appearing from Paradise, and all the righteous will surround him and gird him with weapons of war on which are inscribed the letters of the Holy Name (Tetragrammaton).
וְקָלָא יִתְפּוֹצֵץ בְּעַנְפֵי אִילָּנִין דְּגִנְתָא, קָרֵי בְּחַיִל, וְאָמַר, אִתְעֲרוּ קַדִּישֵׁי עֶלְיוֹנִין, קוּמוּ מִקָּמֵי מְשִׁיחָא, הָא עִדָנָא לְאִתְחַבְּרָא אִיתְּתָא בְּבַעְלָהּ, וּבַעְלָהּ בָּעֵי לְנַקְמָא לָהּ נוּקְמִין דְּעָלְמָא, וּלְאָקָמָא לָהּ, וּלְאַנְעָרָה לָהּ מֵעַפְרָא.
Then a voice will burst forth from the branches of the trees of Paradise: “Arise, O ye saints from above, and stand ye before the Messiah! For the time has come for the Hind to be united with her Spouse, and he must avenge her on the world and raise her from the dust”.
כְּדֵין יְקוּמוּן כֻּלְּהוּ, וְיַחְגְּרוּן לֵיהּ כְּמִלְּקַדְּמִין מָאנֵי זַיְינֵיהּ, אַבְרָהָם מִימִינֵיהּ, יִצְחָק מִשּׂמָאלֵיהּ, יַעֲקֹב קָמֵיהּ, מֹשֶׁה רַעְיָא מְהֵימְנָא, עַל כָּל אִלֵּין צַדִּיקַיָּא, אָזִיל וְרָקִיד גּוֹ גִּנְתָּא דְּעֵדֶן.
And all the saints from above will arise and gird the Messiah with weapons of war, Abraham at his right, Isaac at his left, Jacob in front of him, while Moses, the “faithful shepherd” of all these saints, shall dance at the head of them in Paradise.
כֵּיוָן דְּאִתְקַן מָשִׁיחַ, עַל יְדָא דְּצַדִיקַיָּא בְּגִנְתָּא דְּעֵדֶן. יֵעוּל בְּהַהוּא דּוּכְתָּא דְּאִקְרֵי קַ"ן צִפּוֹ"ר כְּמִלְּקַדְּמִין, וְחָמֵי תַּמָּן הַהוּא דִּיּוּקְנָא דְּחָרְבַּן בֵּית מַקְדְּשָׁא, וְכֻלְּהוּ צַדִּיקַיָּא דְּאִתְקְטָלוּ בֵּיהּ. כְּדֵין נָטִיל מִתַּמָּן (ס"א עשר) לְבוּשִׁין, וְאִינּוּן (נ"א ואקרון) עֶשֶׂר לְבוּשֵׁי קִנְאָה. וְיִתְגְּנִיז תַּמָּן אַרְבְּעִין יוֹמִין, דְּלָא אִתְגַּלְיָא כְּלָל.
As soon as the Messiah has been installed by the saints in Paradise, he will enter again the place which is called “the Bird’s Nest”, there to behold the picture of the destruction of the Temple, and of all the saints who were done to death there. Then will he take from that place ten garments, the garments of holy zeal, and hide himself there for forty days, and no one shall be able to see him.
לְסוֹף אַרְבְּעִין יוֹמִין, קָלָא חַד יִתְּעַר, וְיִתְקְרֵי מִגּוֹ כּוּרְסְיָּיא עִלָּאָה, הַהוּא קַ"ן צִפּוֹ"ר בְּמַלְכָּא מְשִׁיחָא דְּאִתְגְּנִיז בֵּיהּ. וּכְדֵין סַלְּקִין לֵיהּ לְעֵילָּא, וְקוּדְשָׁא בְּרִיךְ הוּא חָמֵי לֵיהּ לְמַלְכָּא מְשִׁיחָא, מִתְלָבַשׁ בִּלְבוּשָׁא נוּקְמָא, וְחָגִיר מָאנֵי זַיְינֵי נָטִיל לֵיהּ, וְנָשִׁיק לֵיהּ עַל רֵישֵׁיהּ.
At the end of those forty days a voice shall be heard from the highest throne calling the Bird’s Nest and the Messiah who shall be hidden there. Thereupon he shall be carried aloft, and when the Holy One, blessed be He, shall behold the Messiah adorned with the garments of holy zeal and girded with weapons of war, he will take him and kiss him upon his brow.
כְּדֵין, מִזְדַּעְזְעָן ג' מְאָה וְתִשְׁעִין רְקִיעִין, וְאַרְמִיז קוּדְשָׁא בְּרִיךְ הוּא לְחַד רְקִיעָא מֵאִינוּן דְּהֲוָה גָּנִיז מִשֵׁשֶׁת יְמֵי בְּרֵאשִׁית, וְאַפִּיק מֵחַד הֵיכְלָא דִּבְהַהוּא רְקִיעָא (תרומה קל"ב א') חַד כִּתְרָא גְּלִיפָא, מְחַקְּקָא בִּשְׁמָהָן קַדִּישִׁין. בְּהַהוּא עִטְרָא אִתְעַטַּר קוּדְשָׁא בְּרִיךְ הוּא, כַּד עָבְרוּ יִשְׂרָאֵל יַת יַמָּא, לְמֵיטַל נוּקְמִין מִכָּל רְתִיכֵי פַּרְעֹה וּפָרָשׁוֹי, וְאַעְטַר לֵיהּ לְמַלְכָּא מְשִׁיחָא.
At that moment three hundred and ninety firmaments shall begin to shake. The Holy One shall command one of these firmaments, which has been kept in waiting since the six days of creation, to approach, and He shall take out from a certain temple in it a crown inscribed with holy names. It was with this crown that the Holy One adorned Himself when the Israelites crossed the Red Sea and He avenged Himself on all the chariots of Pharaoh and his horsemen. With this same crown will He crown King Messiah.
כֵּיוָן דְּאִתְעַטָּר וְאִתְתָּקַּן בְּכָל הָנֵי תִּקּוּנִין, נָטִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא וְנָשִׁיק לֵיהּ כְּמִלְּקַדְּמִין. מַאן חָמֵי, רְתִיכִין קַדִּישִׁין, וּמַשִׁרְיָין עִלָּאִין, דְּסָחֲרִין לֵיהּ, וְיָהֲבִין לֵיהּ מַתְּנָן וּנְבִזְבְּזָן סַגִּיאִין, וְיִתְעַטָּר מִכֻּלְּהוּ.
As soon as he is crowned, the Holy One will take him and kiss him as before. All the holy multitude and the whole holy army will surround him and will bestow upon him many wonderful gifts, and he will be adorned by them all.
עָאל תַּמָּן בְּחַד הֵיכְלָא, וְחָמֵי כָּל אִינּוּן מַלְאֲכֵי עִלָּאֵי, דְּאִקְרוּן אֲבֵלֵי צִיּוֹן, אִינּוּן דְּבָכוּ עַל חָרְבַּן בֵּי מַקְדְּשָׁא, וּבָכָאן תָּדִיר, וְאִינּוּן יַהֲבִין לֵיהּ חַד פּוּרְפִירָא סוּמָקָא, לְמֶעְבַּד נוּקְמִין. כְּדֵין, קוּדְשָׁא בְּרִיךְ הוּא גָּנִיז לֵיהּ בְּהַהוּא קַן צִפּוֹר, וְאִתְכַּסֵּי תַּמָּן תְּלָתִין יוֹמִין.
Then will he enter into one of the temples and behold there all the upper angels, who are called “the mourners of Zion” because they continually weep over the destruction of the Holy Temple. These angels shall give him a robe of deep red in order that he may commence his work of revenge. The Holy One will again hide him in the “Bird’s Nest” and he will remain there for thirty days.
לְבָתַר תְּלָתִין יוֹמִין, בְּהַהוּא קַן צִפּוֹר, יֵחוּת מְעֻטָר בְּכָל אִינּוּן תִּקּוּנִין מֵעֵילָּא וּמִתַּתָּא, כַמָּה מַשִׁרְיָין קַדִּישִׁין סַחֲרָנֵיהּ, וְיֵחְמוּן כָּל עָלְמָא, חַד נְהִירוּ, תָּלֵי מֵרְקִיעָא לְאַרְעָא, וְיֵקוּם שִׁבְעָה יוֹמִין, וְכָל בְּנֵי עָלְמָא יִתְמְהוּן וְיִתְבָּהֲלוּן, וְלָא יִנְדְּעוּן כְּלַל, בַּר אִינּוּן חַכִּימִין, דְּיַדְעִין בְּרָזִין אִלֵּין, זַכָּאָה חוּלָקֵיהוֹן.
After the thirty days he will again be decked with those adornments from above and from below, and many holy beings will surround him. The whole world then shall see a light extending from the firmament to the earth, and continuing for seven days, and they will be amazed and not comprehend: only the wise will understand, they who are adepts in the mystic lore, blessed is their portion.
וְכָל אִינּוּן שִׁבְעָה יוֹמִין יִתְעַתֶד (ס"א יתעטר) בְּאַרְעָא, בְּהַהוּא קַ"ן צִפּוֹ"ר. בְּאָן אֲתָר. בַּדֶּרֶךְ, דָּא קְבוּרַת רָחֵל, דְּאִיהִי קַיְּימָא בְּפָרָשַׁת אוֹרְחִין. וִיבַשֵּׂר לָהּ, וַיִּנָחֵם לָהּ, וּכְדֵין תְּקַבֵּל תַּנְחוּמִין, וְתָקוּם וְתְנַשִׁיק לֵיהּ.
All through the seven days the Messiah shall be crowned on earth. Where shall this be? “By the way”, to wit, Rachel’s grave, which is on the cross-road. To mother Rachel he will give glad tidings and comfort her, and now she will let herself be comforted, and will rise and kiss him.
לְבָתַר יֵקוּם הַהוּא נְהִירוּ מֵהַהוּא אֲתָר, וְשָׁרֵי בִּיְרִיחוֹ קַרְתָּא דְּאִילָנֵי. בְּכָל עֵץ דָּא יְרִיחוֹ. אוֹ עַל הָאָרֶץ, דָּא יְרוּשְׁלֵים. וִיְהֵא גָּנִיז בְּהַהוּא נְהִירוּ דְּקַ"ן צִפּוֹ"ר תְּרֵיסַר יַרְחֵי.
The light will then move from that place and shall stand over Jericho, the city of trees, and the Messiah will be hidden in the light of the “Bird’s Nest” for twelve months.
בָּתַר תְּרֵיסַר יַרְחֵי, יִזְדְּקַף הַהוּא נְהִירוּ בֵּין שְׁמַיָּא וְאַרְעָא, וְיִשְׁרֵי (שמות ז' ע"ב) בְּאַרְעָא דְּגָלִיל, דְּתַמָּן הֲוָה שֵׁירוּתָא דְּגָלוּתָא דְּיִשְׂרָאֵל. וְתַמָּן יִתְגְּלֵי מֵהַהוּא נְהִירוּ דְּקַן צִפּוֹר, וְתָב לְאַתְרֵיהּ. וְהַהוּא יוֹמָא יִזְדַּעְזַע כָּל אַרְעָא כְּמִלְּקַדְּמִין, מִסַּיְיפֵי שְׁמַיָּא עַד סַיְיפֵי שְׁמַיָּא, וּכְדֵין יֶחזוּן (ינדעון) כָּל עָלְמָא, דְּהָא אִתְגְּלֵי מַלְכָּא מְשִׁיחָא, בְּאַרְעָא דְּגָלִיל.
After the twelve months that light will stand between heaven and earth in the land of Galilee, where Israel’s captivity began, and there will he reveal himself from the light of the “Bird’s Nest”, and return to his place. On that day the whole earth will be shaken from one end. to the other, and thus the whole world will know that the Messiah has revealed himself in the land of Galilee.
וְיִתְכַּנְּשׁוּן לֵיהּ כָּל אִינּוּן דְּלָעָאן בְּאוֹרַיְיתָא, וְאִינּוּן זְעִירִין בְּעָלְמָא. וּבִזְכוּת יְנוּקֵי דְּבֵי רַב, יִתְתַּקֵף חֵילֵיהּ לְאִתְגַּבְּרָא, וְרָזָא דָּא אֶפְרוֹחִים. וְאִי לָא יִשְׁתְּכְּחוּן אִלֵּין, הָא יְנוּקֵי דְּיַתְבִין בְּתוּקְפָּא דְּאִמְּהוֹן וְיַנְקֵי, כְּמָה דְאַתְּ אָמֵר, (ישעיהו כ״ח:ט׳) גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם. וְהַיְינוּ אוֹ בֵיצִים, דִּבְגִין אִלֵּין, שַׁרְיָא שְׁכִינְתָּא עִמְּהוֹן דְּיִשְׂרָאֵל בְּגָלוּתָא.
and all who are diligent in the study of the Torah-and there shall be few such in the world-will gather round him. His army will gain in strength through the merit of little infants at school, symbolized by the word ephroah-“young bird” (cf. Deut. 22, 6). And if such will not be found at that time it will be through the merit of the sucklings, “the eggs” (Ibid), “those that are weaned from the milk, and drawn from the breasts” (Isa. 22, 9), for whose sake the Shekinah dwells in the midst of Israel in exile,
דְּהָא חַכִּימִין זְעִירִין אִינּוּן דְּיִשְׁתַּכְּחוּן בְּהַהוּא זִמְנָא, וְהַיְינוּ (דברים כ״ב:ו׳) וְהָאֵם רוֹבֶצֶת עַל הָאֶפְרוֹחִים אוֹ עַל הַבֵּצִים, לא תִּקַּח הָאֵם עַל הַבָּנִים (דהא ביה לא קיימא מילא לאפקא מגלותא אלא במלכא עילאה, דכיון דאינון רביין וינוקין יהבין תוקפא למלכא משיחא כדין אימא עילאה דהיא רביעא עלייהו יתערת לגבי בעלה) וְיִתְעַכָּב (הכי) עַד תְּרֵיסַר יַרְחִין אַחֲרָנִין. לְבָתַר, יֵיתֵי בַּעְלָהּ, וְיוֹקִים לָהּ מֵעַפְרָא, כְּמָה דְאַתְּ אָמֵר, (עמוס ט׳:י״א) אָקִים אֶת סֻכַּת דָּוִד הַנֹּפָלֶת.
as indeed there will be few sages at that time. This is the implication of the words “And the dam sitting upon the young, or upon the eggs”, which, allegorically interpreted, means that it does not depend upon the Mother to free them from exile, but upon the Supreme King; for it is the young ones and the sucklings that will give strength to the Messiah, and then the Supernal Mother, which “sits upon them”, will be stirred up towards Her Spouse. He will tarry for twelve months longer, and then he will appear and raise her from the dust: “I will raise up on that day the tabernacle of David that is fallen” (Amos 9, 2).
בְּהַהוּא יוֹמָא, מַלְכָּא מְשִׁיחָא שָׁאֲרֵי וְיִכְנוֹשׁ גָּלוּתָא, מִסַּיְיפֵי עָלְמָא עַד סַיְיפֵי עָלְמָא, כְּמָה דְאַתְּ אָמֵר (דבהם ל') אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם וְגוֹ'. מֵהַהוּא יוֹמָא, כָּל אָתִין וְנִסִּין וּגְבוּרָאן דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם, יַעֲבִיד לוֹן לְיִשְׂרָאֵל, כְּמָה דְאַתְּ אָמֵר (מיכה ז׳:ט״ו) כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת.
On that day the Messiah will begin to gather the captives from one end of the world to the other: “If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee” (Deut. 30, 4). From that day on the Holy One will perform for Israel all the signs and wonders which He performed for them in Egypt: “As in the days of thy coming out of the land of Egypt, will I show unto him wonders” (Micah 7, 16).
אָמַר רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, כָּל אִלֵּין מִלִּין תִּשְׁכַּח בְּרָזָא דִּתְּלָתִין וּתְרֵין שְׁבִילִין דְּבִשְׁמָא קַדִּישָׁא, וְעַד דְּנִסִּין אִלֵּין לָא יִתְּעֲרוּן בְּעָלְמָא, לָא יִשְׁתְּלִים רָזָא דִּשְׁמָא קַדִּישָׁא, וְלָא תִּתְּעַר לְאַהֲבָה, כְּמָה דְאַתְּ אָמֵר (שיר השירים ב׳:ז׳) הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם בִּצְבָאוֹת. בִּצְבָאוֹת: דָּא מַלְכָּא (נ"א משיחא) דְּאִקְרֵי צְבָאוֹת. אוֹ בְּאַיְלוֹת הַשָּׂדֶה שְׁאָר חֵילִין וּמַשִּׁרְיָין דִּלְתַתָּא. אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה: דָּא יְמִינָא דְקוּדְשָׁא בְּרִיךְ הוּא, דְּאִקְרֵי אַהֲבָ"ה. עַד שֶׁתֶּחְפָּץ הַהִיא דִּשְׁכִיבַת לְעַפְרָא, וִיהֵא רְעוּתָא דְּמַלְכָּא בָּהּ. זַכָּאָה אִיהוּ מַאן דְּיִזְכֵּי לְהַהוּא דָּרָא, זַכָּאָה אִיהוּ בְּעָלְמָא דֵּין, וְזַכָּאָה אִיהוּ בְּעָלְמָא דְּאָתֵי.
Then said R. Simeon: ‘Eleazar, my son! Thou canst find all this in the mystery of the thirty-two paths of the Holy Name. Before these wonders have taken place in the world, the mystery of the Holy Name will not be manifested in perfection and love will not be awakened: “Ye daughters of Jerusalem, I adjure you by the gazelles and by the hinds of the field, that ye stir not up, nor awake the love until she pleases” (Cant 2, 7). The “gazelles” (zebaoth) symbolize the king, who is called Zebaoth; the “hinds” represent those other principalities and powers from below; “that ye stir not up, etc.” refers to the “Right Hand” of the Holy One, called “Love”; “until she pleases”, namely She (the Shekinah) who lies at present in the dust and in whom the King is well pleased. Blessed be he who will be found worthy to live at that time! Blessed will he be both in this world and in the world to come.’
ר' שִׁמְעוֹן אָרִים יְדוֹי בִּצְלּוֹ לְּקוּדְשָׁא בְּרִיךְ הוּא, וְצַלֵּי צְלוֹתֵיהּ, לְבָתַר דְּצַלֵּי צְלוֹתֵיהּ, אָתוּ ר' אֶלְעָזָר בְּרֵיהּ, וְר' אַבָּא וְיָתְבוּ קָמֵיהּ. עַד דְּהֲווּ יַתְבֵי קָמֵיהּ, חָמוּ חַד נְהִירוּ דִּימָמָא דְּאִתְחֲשָׁךְ, וְאִשְׁתְּקַע חַד צִנּוֹרָא (צרורא) דְּשַׁלְהוֹבָא דְּאֶשָּׁא גּוֹ יַמָּא דִּטְבֶרְיָה, וְאִזְדַּעְזַע כָּל הַהוּא אֲתָר.
R. Simeon then lifted up his hands in prayer to the Holy One, blessed be He. When he had finished his prayer, R. Eleazar his son and R. Abba seated themselves before him. As they were thus sitting they beheld the light of the day grow dim and a fiery flame sink in the Sea of Tiberias, and the whole place began mightily to tremble.
אָמַר רַבִּי שִׁמְעוֹן, וַדַּאי הַשְּׁתָּא הוּא עִדָנָא, דְקוּדְשָׁא בְּרִיךְ הוּא אִדְכַּר לִבְנוֹי, וְאָחִית תְּרֵין דִּמְעִין לְגוֹ יַמָּא רַבָּא. וְכַד נַחְתִּין, פַּגְעִין בְּהַאי צִנּוֹרָא דְּשַׁלְהוֹבָא דְּאֶשָּׁא, וְיִשְׁתַּקְעוּ דָּא בְּדָא בְּיַמָּא. בָּכָה רַבִּי שִׁמְעוֹן וּבָכוּ חַבְרַיָּיא.
Said R. Simeon: ‘Verily, this is the time when the Holy One remembers His children and lets two drops fall into the great Sea. As they fall they meet the fiery ray and sink with it in the sea.’ Then R. Simeon wept, and the disciples also.
אָמַר רַבִּי שִׁמְעוֹן, הָא אִתְּעַרְנָא בְּרָזֵי דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, בְּסִתְרָא דְּאִתְעָרוּתָא דִּילֵיהּ, לְגַבֵּי בְּנוֹי, אֲבָל הַשְׁתָּא, אִית לִי לְגַלָּאָה, מַה דְּלָא אִתְיְהִיב רְשׁוּ לְבַּר נָשׁ אַחֲרָא לְגַלָּאָה. אֶלָּא זְכוּ דְּדָרָא דָּא, יְקַיֵּים עָלְמָא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא. אָמַר רַבִּי שִׁמְעוֹן לְר' אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא, קוּמוּ בְּקִיוּמַיְיכוּ. קָמוּ ר' אֶלְעָזָר ור' אַבָּא. בָּכָה רַבִּי שִׁמְעוֹן זִמְנָא אַחֲרָא, אָמַר וַוי מַאן יְקוּם בְּמַה דְאַמִינָא (נ"א דחמינא) גָּלוּתָא יִתְמְשַׁךְ, מַאן יָכִיל לְמִסְבַּל.
Said R. Simeon: ‘Behold, I was moved a while ago to meditate on the mystery of the letters of the Holy Name, the mystery of His compassion over His children; but now it is fitting that I should reveal unto this generation something that no other man has been permitted to reveal. For the merit of this generation sustains the world until the Messiah shall appear.’ He then bade R. Eleazar his son and R. Abba to stand up, and they did so. R. Simeon then wept a second time, and said: ‘Alas! Who can endure to hear what I foresee! The exile will drag on; who shall be able to bear it! ‘
אוּף אִיהוּ קָם וְאָמַר (ישעיהו כ״ו:י״ג) ה' אֱלֹהֵינוּ בְּעָלוּנוּ אֲדֹנִים זוּלָתֶךָ לְבַד בְּךָ נַזְכִּיר שְׁמֶךָ הַאי קְרָא אוּקְמוּהָ. אֲבָל בְּהַאי קְרָא אִית רָזָא עִלָּאָה, גּוֹ מְהֵימָנוּתָא. ה' אֱלֹהֵינוּ: דָּא הוּא שֵׁירוּתָא דְּרָזִין עִלָּאִין, אֲתָר דְּמִתַּמָּן נָפְקִין כָּל נְהִירוּ דְּשְׁרָגִּין כֻּלְּהוּ לְאַדְלְקָא. וְתַמָּן תַּלְיָא כָּל רָזָא דִּמְהֵימָנוּתָא, שְׁמָא דָּא שַׁלִּיט עַל כֹּלָּא.
Then he also rose and spake thus: ‘It is written, “O Lord our God, other lords beside thee dominated us, apart from thee do we make mention of thy Name” (Isa. 26, 16). This verse, apart from other interpretations, contains a profound doctrine of faith. Tetragrammaton Elohenu (Lord our God) is the source and beginning of supreme mysteries indeed; it is the sphere whence emanate all the burning lights, and where the whole mystery of Faith is centred: this Name dominates all.
בְּעָלוּנוּ אֲדֹנִים זוּלָתֶךָ. דְּהָא עַמָּא דְּיִשְׂרָאֵל, לֵית מַאן דְּשַׁלִּיט עָלֵיהּ בַּר שְׁמָא עִלָּאָה דָּא. וְהַשְׁתָּא בְּגָלוּתָא שַׁלִּיט עָלֵיהּ סִטְרָא אַחֲרָא.
However, “other lords beside thee dominated us”; the people of Israel, who is destined to be ruled only by this supreme Name, is ruled in exile by the “other side”.
לְבַד בְּךָ נַזְכִּיר שְׁמֶךָ. רָזָא דִּשְׁמָא קַדִּישָׁא, כְּלָלָא דְּעֶשְׂרִין וּתְרֵין אַתְוָון, וּכְנְסֶת יִשְׂרָאֵל לָא מִתְבָּרְכָא אֶלָּא מִגּוֹ שְׁמָא דָּא דְּאִקְרֵי בְּךָ, כְּמָה דְאַתְּ אָמֵר (שמות ל״ב:י״ג) אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ (בראשית מ״ח:כ׳) בְּךָ יְבָרֵךְ יִשְׂרָאֵל. (תהילים י״ח:ל׳) כִּי בְּךָ אָרוּץ גְּדוּד. וּבִזְמְנָא דִּשְׁלִימוּ אִשְׁתְּכַח, לָא הֲוָה מִתְפְּרַשׁ דָּא מִן דָּא. וְאָסִיר לְאַפְרְשָׁא דָּא מִן דָּא, אִתְּתָא מִבַּעְלָהּ, לָאו בְּרַעְיוֹנִי, וְלָאו בִּדְכִירוּ, בְּגִין דְּלָא לְאַחֲזָאָה פִּרוּדָא, וְהַשְּׁתָּא בְּגָלוּתָא פִּרוּדָא אִשְׁתְּכַח, דְּמִגּוֹ עָאקוּ דְּכָל זִמְנָא וְזִמְנָא, אֲנָן עַבְדִין פִּרוּדָא, לְאַדְכְּרָא הַהוּא שֵׁם, בַּר מִבַּעְלָהּ, בְּגִין דְּאִיהִי שְׁכִיבַת לְעַפְרָא, וְהַיְינוּ לְבַד בְּךָ נַזְכִּיר שְׁמֶךָ.
Yea, “apart from thee (beka) do we make mention of thy name”. The name “by thee” BeKa (=22) symbolizes the Holy Name comprising twenty-two letters, and this is the name by which the Community of Israel is always blessed, as, for instance, “to whom thou swarest by thine own self’ (beka, Ex. 22, 16); “in thee (beka) shall Israel be blessed” (Gen. 48, 20); “for in thee (beka) I can run through the troops” (Ps. 18, 16). At the period when there is perfection, peace, and harmony, the two names are not separated one from another, and it is forbidden to separate them even in thought and imagination; but now in exile we do separate them, the Matrona from Her Spouse, as She (Shekinah) lies in dust (in exile with Israel).
בַּר מִבַּעְלָהּ, אֲנָן דַּכְרִין לְהַאי שֵׁם בְּפֵרוּדָא, בְּגִין דַּאֲנַן רְחִיקִין מִינָךְ, וְשַׁלְטִין אַחֲרָנִין עֲלָן, וּשְׁמֶךָ אִיהוּ בְּפֵרוּדָא מִן שְׁמָא דְּאִקְרֵי בְּךָ, וְהַאי בְּיוֹמֵי דְּגָלוּתָא.
“Apart from thee” being far away from Thee, and being ruled by other powers, “we make mention of thy name” in separation, thy Name being separated from the Name expressed by Beka. All this in the days of exile;
בְּגִין דְּגָלוּתָא קַדְמָאָה הֲוָה מִבַּיִת רִאשׁוֹן, וּבַיִת רִאשׁוֹן הוּא רָזָא דְּה' קַדְמָאָה, וְלָקֳבֵל ע' שְׁנִין דִּילָהּ, גָּלוּתָא דְּבַיִת רִאשׁוֹן הֲוָה ע' שְׁנִין, וְאִינּוּן ע' שְׁנִין לָא אִשְׁתְּכַחַת אִימָא רְבִיעָא עָלַיְיהוּ, וַהֲוָה פִּרוּדָא מִן שְׁמָא עִלָּאָה, רָזָא דְּה' עִלָּאָה. וּכְדֵין יוֹ"ד, רָזָא עִלָּאָה, אִסְתַּלָּק לְעֵילָּא לְעֵילָּא לְאֵין סוֹף, וּבַיִת רִאשׁוֹן עִלָּאָה קַדִּישָׁא, לָא נְבִיעַ נְבִיעוּ דְּמַיִין חַיִּין, דְּהָא מְקוֹרָא דִּילָהּ אִסְתַּלָּק.
for the first exile began during the first Temple, and lasted seventy years, during which time the Mother (the Shekinah) did not brood over Israel, and there was a separation between the Yod and the He, the Yod ascending higher and higher to infinity (En Sof), and the holy Temple above- corresponding to the Temple below-did not send forth living waters, its source being cut off.
וְאִיהִי ע' (בראשית רמ"ח א') שְׁנִין בְּגָלוּתָא, בְּגִין דְּאִיהִי ז' שְׁנִין אִקְרֵי, כְּמָה דְאַתְּ אָמֵר (מלכים א ו׳:ל״ח) וַיִּבְנֵהוּ שֶׁבַע שָׁנִים. וְאִי תֵּימָא, דְּשָׁלְטָא מַלְכוּת בָּבֶל לְעֵילָּא בְּרָזָא דְּע' שְׁנִין, חַס וְשָׁלוֹם. אֶלָּא בְּזִמְנָא דְּהֲוָה בֵּי מַקְדְּשָׁא קַיָּים, נְהוֹרָא וּנְבִיעוּ דְּאִמָא עִלָּאָה, הֲוָה נָהִיר וְנָחִית לְתַתָּא. כֵּיוָן דְּחָטוּ יִשְׂרָאֵל, וְאִתְחָרַב מַקְדְּשָׁא, וְשָׁלְטָא מַלְכוּת בָּבֶל, הֲוָה חָפֵי, וְאַחְשִׁיךְ הַהוּא נְהִירוּ, וְתַתָּאֵי קַדִּישִׁין לָא הֲווֹ נְהִירִין.
The seventy years of the first exile corresponded to the seven years which it took to build the first Temple (I K. 6, 3-8). However, far be it from us to think that during that time the kingdom of Babylon had power in the heavens over Israel. The fact is that as long as the Temple stood there was a bright light descending from the Supernal Mother, but as soon as it was destroyed, through Israel’s sin, and the kingdom of Babylon got the upper hand, that light was covered up and darkness prevailed here below and the angels below ceased from giving out light,
כֵּיוָן דְּתַתָּאֵי לָא הֲווֹ נְהִירִין, בְּגִין (מגו) שָׁלְטָנוּ דְּמַלְכוּתָא דְּבָבֶל. אִסְתַּלָּק הַהוּא נְהוֹרָא, וְהַהוּא מַבּוּעָא עִלָּאָה דְּהֲוָה נְבִיעַ רָזָא דְּי', אִסְתַּלָּק לְעֵילָּא לְעֵילָּא בְּאֵין סוֹף, כְּדֵין אִינּוּן ע' שְׁנִין לָא הֲווֹ נְהִירִין, בְּגִין הַהוּא נְהִירוּ דְּאִתְמְנַע. וְדָא הוּא ודַּאי גָּלוּתָא דְּע' שְׁנִין.
and then the power symbolized by the letter Yod of the Holy Name ascended into the upper regions, into the Infinite, and thus during the whole seventy years of exile Israel had no divine light to guide her, and, truly, that was the essence of the exile.
כֵּיוָן דְּאַעְדִּיאוּ שֻלְטָנוּ דְּבָבֶל, וְשָׁרִיאַת הֵ"א תַּתָּאָה לְאַנְהָרָא. יִשְׂרָאֵל כֻּלְּהוּ, לָא אָהַדְרוּ לְאַדְכָּאָה (נ"א לשלטאה) לְמֶהֱוֵי סְגוּלָה שְׁלֵימָתָא כְּמִלְּקַדְּמִין, אֶלָּא זְעֵיר זְעֵיר, (בערבוביא) וְכֵיוָן דִּשְׁלִימוּ לָא אִשְׁתְּכַח, (ושריאת ה"א תתאה לשלטאה) כְּדֵין, י' נְבִיעוּ עִלָּאָה לָא נָחִית כָּל כַּךְ לְאַנְהֲרָא, כְּמָה דְּהֲוָה כְּמִלְּקַדְּמִין, אֶלָּא זְעֵיר זְעֵיר בְּעִרְבּוּבְיָא, דְּלָא הֲווֹ דַּכְיָין כְּמִלְּקַדְּמִין כְּמָה דְּאִתְחָזֵי, וְעַל כָּךְ נְבִיעוּ עִלָּאָה, וְלָא נְבִיעַ, וְלָא נָהִיר, אֶלָּא דְּאַהֲדָר לְאַנְהָרָא זְעֵיר זְעֵיר, מִגּוֹ דֹּחֲקָא (דשמאלא) דִּשְׁמָא. (נ"א דגלותא ודינא)
When, however, Babylon’s power was taken away from her and Israel returned to the Holy Land, a light did shine for her, but it was not as bright as before, being only the emanation of the lower He since the whole of Israel did not return to purity to be a “peculiar people” as before. Therefore, the emanation of the supernal Yod did not descend to illumine in the same measure as before, but only a little.
וְעַל דָּא, אִתְגָּרוּ בְּהוּ בְּיִשְׂרָאֵל קְרָבִין סַגִּיאִין, עַד דְּהַחֹשֶׁךְ יְכַסֶּה אֶרֶץ, וְה' תַּתָּאָה אִתְחֲשָׁךְ, וְנַפְלַת לְאַרְעָא, וּנְבִיעוּ עִלָּאָה אִסְתַּלָּק כְּמִלְּקַדְּמִין, בְּגִין דְמַלְכוּת אֱדוֹם אִתְתַּקַּף, וְיִשְׂרָאֵל אָהַדְרוּ לְסַרְחָנַיְיהוּ.
Hence Israel were involved in many wars until “the darkness covered the earth” and the lower He was darkened and fell to the ground, and the upper source was removed as before, and the second Temple was destroyed
וְעַל דָּא, ה' בַּיִת שֵׁנִי אִתְחָרַב, וְכָל אִינּוּן תְּרֵיסַר שְׁבָטִין דִּילָהּ, כְּחוּשְׁבָּן מַשִׁרְיָין דִּלְהוֹן, אִינּוּן בְּגָלוּתָא דְּמַלְכוּת אֱדוֹם. וּנְבִיעוּ עִלָּאָה, אִסְתַּלָּק מֵהַהוּא נְבִיעוּ, דְּקַיְּימָא עָלָהּ, כְּמָה דְאַתְּ אָמֵר, (ישעיהו נ״ז:א׳) הַצַּדִיק אָבָד, אֲבַד הַהוּא נְבִיעוּ דִּמְקוֹרָא עִלָּאָה, דְּהֲוָה נָגִיד וּמָשִׁיךְ מִלְּעֵילָּא. (נ"א ק1רבין סגיאין ומלכות יון שלטא עלייהו לבתר דהדרו בתיובתא אתתקפו עלייהו ואתקיפיאו לון ובגין דישראל הדרו לסרחנייהו מלכות אדום אתתקף ובית שני אתחרב וה"א תתאה אתחשכת ונפלת לארעא ונביעו עלאה אסתלק מההוא מבועא דקיימא עליה כמה דאת אמרז הצדיק אבד, אבד ההוא נביעו דמקורא עילאה דהוה נגידו משוך עליה, מאי טעמא, דין דהחשך יכסה ארץ)
and all its twelve tribes went into exile in the kingdom of Edom. The He also went into exile there, and therefore the exile was prolonged.
וּכְדֵין הֲוָה פִּרוּדָא בְּהֵ"א, בַּיִת שֵׁנִי, וְאִיהִי בְּגָלוּתָא דֶּאֱדוֹם, בְּכָל אִינּוּן תְּרִיסַר שְׁבָטִין (נ"א דילה) וּמַשְׁרְיָין דִּילְהוֹן, תְּרֵיסַר שְׁבָטִין סַלְּקִין (בראשית רמ"ז א') לְחוּשְׁבַּן סַגִּי, וְעַל דְרָזָא (נ"א ועל דא) דְּה' הֲוָה בְּהוּ, (ועל דא וה') בְּכָל הַהוּא חוּשְׁבָּנָא, (נ"א חשוכא) גָּלוּתָא אִתְמְשַׁךְ.
A mystery of mysteries has been revealed to them that are wise of heart. The He of the second Temple is in exile with her twelve tribes and their hosts. Twelve tribes form a great number, and because the mystery of the He is in them, the exile lasts during this whole number.
רָזָא דְּרָזִין לְחַכִּימֵי לִבָּא אִתְמְסָר. י' שְׁבָטִין אֶלֶף שְׁנִין, תְּרֵין שְׁבָטִין מָאתַן שְׁנִין. שָׁארוּ דִּמְעִין לְמִנְפַּל, פָּתַח וְאָמַר, (איכה א׳:ב׳) בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחיָהּ. לְסוֹף תְּרֵיסַר שְׁבָטִין דְּגָלוּתָא, לֵילְיָא יִתְחֲשַׁךְ לְיִשְׂרָאֵל, עַד דְּיִתְּעַר וָא"ו, לִזְמַן שִׁתִּין וְשִׁית שְׁנִין.
Ten tribes are a thousand years, two tribes are two hundred years. At the conclusion of the twelve tribes (twelve hundred years) there will be darkness over Israel, until the Vau shall arise at the time of sixty-six years after the “twelve tribes”, that isk after twelve hundred years of exile.
לְבָתַר תְּרֵיסַר שְׁבָטִין, דְּאִינּוּן אֶלֶף וּמָאתָן שְׁנִין דְּגָלוּתָא, וּלְבָתַר (ע"ד) שִׁתִּין וְשִׁית שְׁנִין בְּחָשׁוֹכָא דְּלֵילְיָא, כְּדֵין, (ויקרא כ״ו:מ״ב) וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב. דָּא אִתְעָרוּתָא דְּאָת ו', דְּאִיהוּ נֶפֶשׁ דְּבֵית יַעֲקֹב. וְרָזָא דָּא, (בראשית מ״ו:כ״ו) כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה וְגוֹ' שִׁשִּׁים וָשֵׁשׁ, וְאִיהוּ ו', נֶפֶשׁ דְּבַיִת שֵׁנִי, רָזָא דְּה' תַּתָּאָה, וְדָא ו' רָזָא דְּשִׁשִּׁים וָשֵׁשׁ, שִׁשִּׁים: לְאִתְעָרוּתָא דְּיַעֲקֹב. וְשֵׁשׁ: לְאִתְעָרוּתָא דְּיוֹסֵף. וְעַל דָּא אִיהוּ וָ"ו, דְּאִנּוּן תְּרֵין בְּחִבּוּרָא חֲדָא, וְרָזָא חֲדָא.
And after the conclusion of the sixty-six years of the night- darkness, the words “And I shall remember my covenant with Jacob” (Lev. 26, 42) will begin to come to pass. From then the Holy One, blessed be He, shall begin to do signs and wonders, as we have described.
מִתַּמָּן וּלְהָלְאָה, יִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא לְאִינוּן נִסִּין וְאָתִין דְּקָאַמַרָן, וְיִתְעָרוּן עַל יִשְׂרָאֵל אִינּוּן עַקְתִּין דְּקָאַמָרָן, וּכְדֵין, (ס"א ורזא דא) וְאַף אֶת בְּרִיתִי יִצְחָק. וּלְבָתַר כַּד יַגִּיחַ מַלְכָּא מְשִׁיחָא קְרָבִין בְּכָל עָלְמָא בִּימִינָא דְקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְאַתְּ אָמֵר (שמות ט״ו:ו׳) יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ. כְּדֵין, וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכּוֹר, וּלְבָתַר וְהָאָרֶץ אֶזְכּוֹר, דָּא ה' בַּתְרָאָה, בְּהַהוּא זִמְנָא כְּתִיב, (זכריה י״ד:ט׳) וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד.
But over Israel those tribulations will come. After that King Messiah shall fight against the whole world, aided by the Right Hand of the Holy One.
לְסוֹף שִׁתִּין וְשִׁית שְׁנִין אַחֲרָנִין, דְּאִינּוּן מֵאָה וּתְלָתִין וּתְרֵין שְׁנִין, יִתְחֲזוּן אַתְוָון בִּשְׁמָא קַדִּישָׁא, גְּלִיפָן בִּשְׁלִימוּ, עֵילָא וְתַתָּא כְּדְקָא יֵאוֹת. וְרָזָא דָּא ה"ה עִלָּאָה וְתַתָּאָה, וְכָל אִינּוּן שְׁבִילִין, דְּאִינּוּן תְּלָתִין וּתְרֵין שְׁנִין דִּכְלִילָן בְּרָזָא דְּאָת ו', הו"ה, (נ"א יוה"ה) רָזָא דִּשְׁלִימוּ דְּמֵאָה וּתְלָתִין וּתְרֵין.
At the end of another sixty-six years the letters in the Holy Name shall be seen perfectly engraved above and below in manner due.
לְסוֹף מֵאָה וּתְלָתִין וּתְרֵין שְׁנִין אַחֲרָנִין, יִתְקַיֵּים, לֶאֱחוֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה. וְיִתְדַכֵּי אַרְעָא קַדִּישָׁא. וְקוּדְשָׁא בְּרִיךְ הוּא יִתְּעַר מֵתַיָּיא דְּאַרְעָא קַדִּישָׁא, וִיקוּמוּן חַיָּילִין חַיָּילִין בְּאַרְעָא דְּגָלִיל.
After a further one hundred and thirty-two years He will begin “to take hold of the ends of the earth and shake off the wicked”. The Holy Land will be purified, and the Holy One will raise the dead there and they shall rise in their hosts in the land of Galilee.
וּכְדֵין יִתְּעַר סְתִימוּ דִּנְבִיעוּ עִלָּאָה אָת י', וְיִתְקַיְּימוּן תְּלָתִין וּתְרֵין שְׁבִילִין בִּשְׁלִימוּ, לְנַגְדָּא לְתַתָּא, וְיִתְקַיְּימוּן אַתְוָון דִּשְׁמָא קַדִּישָׁא כֻּלְּהוּ בְּקִיּוּמַיְיהוּ ידו"ד, דְּעַד כְּעַן לָא יְהוֹן בִּשְׁלִימוּ.
עַד זְמָן דְּיַנְגִּיד וְיִתְמְשַׁךְ הַהוּא נְבִיעוּ עִלָּאָה, בְּחִבּוּרָה דְּאַתְוָון, גּוֹ ה' (נ"א ו"ה) בַּתְרָאָה, וְדָא אִיהוּ לְסוֹף תַּשְׁלוּם מֵאָה וְאַרְבְּעִין וְאַרְבְּעָה שְׁנִין אַחֲרָנִין דְּיִשְׁתַּלְּמוּן. וְיִתְעָרוּן שְׁאַר מְתֵי יִשְׂרָאֵל דְּבִשְׁאַר אַרְעָאן.
At the end of a further hundred and forty-four years the remaining dead of Israel in other lands shall be raised,
דְּיִשְׁתְּכַח כָּל דָּא (תולדות קל"ט ע"ב במדרש הנעלם) בְּחֻשְׁבַּן חֵ"ת, דְּאִתְיְישִׁיב עָלְמָא וְיִתְבָּסַם, וְיִתְעֲבָר סִטְרָא אָחֲרָא (חויא בישא) מֵעָלְמָא. וְהֵ"א תַּתָּאָה תִּתְמְלֵי מִגּוֹ נְבִיעוּ עִלָּאָה, וְתִתְעֲטָר וְתִתְנְהִיר בִּשְׁלִימוּ. וּכְדֵין כְּתִיב, (ישעיהו ל׳:כ״ו) וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם.
so that after altogether four hundred and eight years the world shall be re-inhabited and the evil principle (the “other side”) driven out of it. Then the lower He (Shekinah) shall be filled from the upper spring (the highest Sephiroth), and be crowned and radiate in perfection
עַד דִּיהֵא שַׁבָּת לַה', לְאַלְקָטָא נַפְשִׁין בְּתַעֲנוּגֵי קְדוּשָּׁא, (דא ה' בתראה) כָּל הַהוּא אֶלֶף שְׁבִיעָאָה, וְדָא אִיהוּ אִתְעָרוּתָא דְּרוּחִין קַדִּישִׁין, דְּעַמָּא דְּיִשְׂרָאֵל, לְאִתְלַבְּשָׁא לְבָתַר שַׁבָּת, בְּגוּפִין אַחֲרָנִין קַדִּישִׁין, לְאִתְקְרֵי קַדִּישִׁין, דִּכְתִּיב, (ישעיהו ד׳:ג׳) וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּיְרוּשָׁלַם קָדוֹשׁ יֵאָמֶר לוֹ. עַד כָּאן מִלִּין דְּרָזִין סְתִימִין.
until the Sabbath of the Lord arrives to gather souls in the joy of holiness throughout this whole seventh millennium. Then the holy spirits of the people of Israel at the fulness of time will be invested with new, holy bodies, and be called “Saints”: “And it shall come to pass that he that is left in Zion and that remaineth in Jerusalem shall be called holy” (Isa. 3, 4). These are the veiled mysteries.’1The above calculation of the Messianic era rests on the supposition that of the seven millenniums of the present aeon, the seventh is to be considered as the Cosmic Sabbath, the sixth as the time of the Messiah, the fifth as the last (Edomitic or Roman) exile. The beginning of this exile is, according to the Zohar, 3828 years after Creation, hence with those 1200 years of exile the fifth millennium is completed. Sixty-six years later i.e. 5066 years after Creation (1306 C.E.), the signs of Redemption begin. 198 years later, i.e. 5264 after Creation (1504 C.E.), follows the “first resurrection”, the second 144 years later, i.e. 1648 C.E. In the year 2240 the apocalyptic Sabbath begins. Cf. also Zohar, Gen. 116b, Deut. 249a.