R. Jose continued: ‘It is written: “And God gave Solomon wisdom as he promised him, and there was peace between Hiram and Solomon, and they two made a league together” (I Kings 5, 26). This verse has been expounded in more than one place. The expression, “And God” (Va-TETRAGRAMMATON) signifies agreement between the higher and lower spheres, namely, that He and His council are at one. “Gave wisdom”, as one presents a gift to a beloved friend. “As He promised him”; that is to say, the gifts of wisdom, riches, peace and dominion.
King Solomon realized that even in that most perfect of all generations it was not the will of the Supernal King that so much wisdom should be revealed by him, that the Torah which had hitherto been hidden should now be disclosed, because he opened a door to it. Hence, even though he did thus open the door, the full meaning of his words was yet undisclosed except to the wise, such as are worthy, and they, too, could only fumble with them and not express them clearly. But, in this generation of R. Simeon, the Holy One, blessed be He, is willing that for his sake these hidden mysteries shall be revealed through him.
Therefore I am amazed at the scholars of this generation, that they neglect even for a moment to seek the presence of R. Simeon in order to study with him, as long as he is permitted to stay with us in this world. Nevertheless, wisdom shall not vanish from the world in this generation. Alas, for that generation from which he shall be taken away! The wise will then diminish and wisdom shall be forgotten.
Said R. Isaac: ‘That is assuredly true. Once, when I was walking with him and he opened his mouth to expound the Torah, a pillar of cloud reaching from heaven to earth appeared and stood before us, and in it a great light shone, and I trembled exceedingly. Blessed is the man, I said, to whom in this world so much is vouchsafed.
What is it that is written concerning Moses? “And all the people saw the pillar of cloud stand at the Tabernacle door; and all the people rose up and worshipped, every man at his tent door” (Ex. 33, 10). Such a vision was fitting for a teacher like Moses, the faithful prophet, the greatest of all the prophets, and for that generation which received the Torah on Mount Sinai, and which had seen signs and wonders in Egypt and at the Red Sea. But in this generation it is the merit of R. Simeon alone that makes it possible for us to behold these wonders through him.
פָּתַח וְאָמַר, (מלכים א ה׳:כ״ו) וַיְיָ', נָתַן חָכְמָה לִשְׁלֹמֹה כַּאֲשֶׁר דִּבֶּר לוֹ וַיְהִי שָׁלוֹם בֵּין חִירָם וּבֵין שְׁלֹמֹה וַיִכְרְתוּ בְרִית שְׁנֵיהֶם. הַאי קְרָא הָא אִתְּמַר בְּכַמָּה דּוּכְתֵּי. אֲבָל וַיְיָ', אִסְתַּכְּמוּתָא דִּלְעֵילָּא וְתַתָּא כַּחֲדָא. וַיְיָ' אִיהוּ וּבֵי דִּינֵיהּ. נָתַן חָכְמָה, נָתַן: כְּמַאן דְּיָהִיב נְבִזְבְּזָא וּמַתָּנָה לִרְחִימֵיהּ. כַּאֲשֶׁר דִּבֶּר לוֹ, שְׁלִימוּ דְּחָכְמְתָא, בְּעוּתְרָא, וּבִשְׁלָם, וּבְשֻׁלְטָנוּ, הֲדָא הוּא דִכְתִיב כַּאֲשֶׁר דִּבֶּר לוֹ.
R. Jose continued: ‘It is written: “And God gave Solomon wisdom as he promised him, and there was peace between Hiram and Solomon, and they two made a league together” (I Kings 5, 26). This verse has been expounded in more than one place. The expression, “And God” (Va-TETRAGRAMMATON) signifies agreement between the higher and lower spheres, namely, that He and His council are at one. “Gave wisdom”, as one presents a gift to a beloved friend. “As He promised him”; that is to say, the gifts of wisdom, riches, peace and dominion.
וַיְהִי שָׁלוֹם בֵּין חִירָם וּבֵין שְׁלֹמֹה, מַאי טַעְמָא. בְּגִין דַּהֲווֹ יַדְעֵי דָּא לְדָא, סְתִימוּ דְּמִלִּין דַּהֲווֹ אַמְרֵי, וּבְנֵי נָשָׁא אַחֲרָנִין לָא הֲווֹ יַדְעֵי לְאִסְתַּכְּלָא וּלְמִנְדַּע בְּהוּ כְּלַל, וּבְגִינַיְיהוּ, אִתְהַדָּר חִירָם לְאוֹדָאָה לִשְׁלֹמֹה בְּכָל מִלּוֹי.
“And there was peace between Hiram and Solomon”; this indicates that they had a private code between them which other men did not understand.
שְׁלמֹה מַלְכָּא, אִסְתָּכַּל וַהֲוָה חָמֵי, דְּהָא אֲפִילּוּ בְּהַהוּא דָּרָא, דְּהֲוָה שְׁלִים מִכָּל דָּרִין אַחֲרָנִין, לָא הֲוָה רְעוּתָא דְּמַלְכָּא עִלָּאָה, דְּיִתְגְּלֵי חָכְמָה כָּל כַּךְ עַל יְדֵיהּ, (נ"א ולא אתגליא) דְּאִתְגְּלֵי אוֹרַיְיתָא דְּהֲוָה סְתִימָא בְּקַדְמִיתָא, וּפָתַח לָהּ פִּתְחִין. וְאַף עַל גַּב דְּפָתַח, סְתִימִין אִינּוּן, בַּר לְאִינּוּן חַכִּימִין דְּזָכוּ, וּמִתְגַמְגְמֵי בְּהוּ, וְלָא יַדְעֵי לְמִפְתַּח בְּהוּ פּוּמָא. וְדָרָא דָּא דְּרַבִּי שִׁמְעוֹן שַׁרְיָא בְּגַוֵּיהּ, רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהּ דְּרַבִּי שִׁמְעוֹן, דְּיִתְגַּלְיָין מִלִּין סְתִימִין עַל יְדוֹי.
King Solomon realized that even in that most perfect of all generations it was not the will of the Supernal King that so much wisdom should be revealed by him, that the Torah which had hitherto been hidden should now be disclosed, because he opened a door to it. Hence, even though he did thus open the door, the full meaning of his words was yet undisclosed except to the wise, such as are worthy, and they, too, could only fumble with them and not express them clearly. But, in this generation of R. Simeon, the Holy One, blessed be He, is willing that for his sake these hidden mysteries shall be revealed through him.
אֲבָל תַּוַוהְנָא עַל חַכִּימֵי דָּרָא, הֵיךְ שַׁבְקִין אֲפִילּוּ רִגְעָא חֲדָא, לְמֵיקָם קָמֵי דְּרַבִּי שִׁמְעוֹן לְמִלְעֵי בְּאוֹרַיְיתָא, בְּעוֹד דְּרַבִּי שִׁמְעוֹן קָאִים בְּעָלְמָא, אֲבָל בְּדָרָא דָּא לָא יִתְנְשֵׁי חָכְמְתָא מֵעָלְמָא, וַוי לְדָרָא כַּד יִסְתָּלַק אִיהוּ, וְחַכִּימִין יִתְמַעֲטוּן, וְחָכְמְתָא יִתְנְשֵׁי מֵעָלְמָא.
Therefore I am amazed at the scholars of this generation, that they neglect even for a moment to seek the presence of R. Simeon in order to study with him, as long as he is permitted to stay with us in this world. Nevertheless, wisdom shall not vanish from the world in this generation. Alas, for that generation from which he shall be taken away! The wise will then diminish and wisdom shall be forgotten.
אָמַר רִבִּי יִצְחָק, וַדַּאי הָכִי אִיהוּ, דְּהָא יוֹמָא חַד הֲוֵינָא אָזִיל עִמֵּיהּ בְּאָרְחָא, וּפָתַח פּוּמֵיהּ בְּאוֹרַיְיתָא, וַחֲמֵינָא עַמּוּדָא דַּעֲנָנָא נָעִיץ מֵעֵילָּא לְתַתָּא, וְחַד זִיהֲרָא זָהִיר גּוֹ עַמּוּדָא. דָּחִילְנָא דְּחִילוּ סַגִּי אַמִינָא זַכָּאָה אִיהוּ בַּר נָשׁ, דְּהָכִי אִזְדָּמַן לֵיהּ בְּהַאי עָלְמָא.
Said R. Isaac: ‘That is assuredly true. Once, when I was walking with him and he opened his mouth to expound the Torah, a pillar of cloud reaching from heaven to earth appeared and stood before us, and in it a great light shone, and I trembled exceedingly. Blessed is the man, I said, to whom in this world so much is vouchsafed.
מַה כְּתִיב בֵּיהּ בְּמֹשֶׁה, (שמות ל״ג:י׳) וְרָאָה כָּל הָעָם אֶת עַמּוּד הֶעָנָן עוֹמֵד פֶּתַח הָאֹהֶל וְקָם כָּל הָעָם וְהִשְׁתַּחֲווּ אִישׁ פֶּתַח אָהֳלוֹ. יֵאוֹת הוּא לְמֹשֶׁה, דְּאִיהוּ נְבִיאָה מְהֵימָנָא עִלָּאָה עַל כָּל נְבִיאֵי עָלְמָא, וְדָרָא הַהוּא דְּקַבִּילוּ אוֹרַיְיתָא עַל טוּרָא דְּסִינַי, וְחָמוּ כַּמָה נִסִּין וְכַמָּה גְּבוּרָאן בְּמִצְרַיִם וְעַל יַמָּא. אֲבָל הָכָא בְּדָרָא דָּא, זְכוּתָא עִלָּאָה דְּרַבִּי שִׁמְעוֹן קָא עָבִיד, לְאִתְחֲזָאָה נִסִּין עַל יְדוֹי.
What is it that is written concerning Moses? “And all the people saw the pillar of cloud stand at the Tabernacle door; and all the people rose up and worshipped, every man at his tent door” (Ex. 33, 10). Such a vision was fitting for a teacher like Moses, the faithful prophet, the greatest of all the prophets, and for that generation which received the Torah on Mount Sinai, and which had seen signs and wonders in Egypt and at the Red Sea. But in this generation it is the merit of R. Simeon alone that makes it possible for us to behold these wonders through him.