(א) אין דורשין בעריות בשלשה .ולא במעשה בראשית בשנים. ולא במרכבה ביחיד, אלא אם כן היה חכם ומבין מדעתו. כל המסתכל בארבעה דברים, ראוי לו כאלו לא בא לעולם, מה למעלה, מה למטה, מה לפנים, ומה לאחור. וכל שלא חס על כבוד קונו, ראוי לו שלא בא לעולם.
(1) One may not expound the laws of forbidden sexual relations before three people, nor the account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. Anyone who looks into four things would be better off if he had not come into this world: what is above, what is below, what is before, and what is after. And anyone who has no consideration for the honor of his Maker would be better off if he had not come into the world.
והתוספ' פירשו שהוא שם של מ''ב אותיות היוצא מבראשית ומפסוק שלאחריו. ואין ספק אצלי שהמכוון מה שאסרו מללמדו הוא על כח פעולתו ומעשה שע''י נעשה. דאלו ידיעת אותיותיו ומלותיו בלבד, הרי נודע, וחלילה למחברים הקדושים שהיו כותבין אותו ומפרסמין אותו, אלו היה זה בכלל האיסור. אלא האיסור הוא על ידיעת הפעולה והמעשה ומעכשיו יפורשו במעשה שבבראשית ושבמרכבה בענין אחד:
And the Tosefists explain that this (Maaseh Bereshit) has to do with the 42 letter name that comes from Bereshit and the verse following. And there is no doubt by me that the intent of what is forbidden from teaching is related to the Action and the Deed that was done. For if it was simply knowing the letters and the words, this is already known, and God forbid that the holy authors that write and popularize it are given a blanket prohibition. Rather, the prohibition is on knowledge of the Action and the Deed. And from here on, Maaseh Bereshit and Maaseh Merkavah will be interpreted as one issue.
ולא במעשה בראשית במעשה ששת ימי בראשית אפילו לשני בני אדם, וכל שכן לשלשה או יותר, דאמר קרא (דברים ד') כי שאל נא לימים ראשונים, יחיד שואל ואין שנים שואלים:
"And we don't teach Maaseh Bereshit [to two]" - The deed of the six days of creation to two people, and all the more so to three or more, as the Torah says "For ask now about the first days" it says singular "ask", not plural "ask".
ביחיד אלא אם כן היה חכם ומבין מדעתו אפילו לאדם אחד אין דורשין במרכבה, אלא א''כ מכיר בו הרב שהוא חכם שאם ימסור לו ראשי פרקים יהיה הוא מבין השאר מדעתו:
Alone, except if he is already wise and understands from his knowledge - Even to one we don't teach the Merkavah, except if the teacher knows that he is wise such that if he will provide for him the chapter headings he will understand the rest from his knowledge.
ראוי לו יפה וטוב היה לו אם לא בא לעולם:
It is preferable for him - Beautiful and good for him had he never come into the world.
מה למעלה מראשי החיות:
What is above - From the heads of the animals (or Chayot/angels).
מה למטה מתחת לארץ:
What is below - Under the earth.
מה לפנים חוץ למחיצת הרקיע במזרח:
What is before - outside of the separation of the Firmament to the east.
ומה לאחור למערב. פירוש אחר, מה לפנים קודם שנברא העולם, מה לאחור בסוף העולם לאחרית הימים:
And what is after - to the west. And a different explanation, what is before means preceding the creation of the Universe, and what is after means at the end of the Universe and the Final Days.
כל שלא חס על כבוד קונו שעובר עבירה בסתר ואמר אין שכינה מצויה כאן ומי רואני ומי יודעני:
All that don't concern themselves with the honor of the creator - That sin in hiding and say "There is no Presence found here, and who will see me and who will know me?"
(י) כל הדברים האלו שדברנו בענין זה כמר מדלי הם ודברים עמוקים הם אבל אינם כענין עומק פרק ראשון ושני וביאור כל אלו הדברים שבפרק שלישי ורביעי הוא הנקרא מעשה בראשית וכך צוו החכמים הראשונים שאין דורשין בדברים האלו ברבים אלא לאדם אחד מודיעין דברים אלו ומלמדין אותן.
All these concepts (of cosmology, Aristotelian physics, and the nature of the soul) which we have explained in this context are like a drop in a bucket. They are deep matters. Nevertheless, their depth does not approach the depth of the subject matter of the first and second chapters.
The explanation of all the subject matter in the third and fourth chapters is referred to as Ma'aseh Bereshit. The Sages of the early generations commanded that these matters should not be expounded upon in public. Rather, a single individual should be informed about them and taught them.
(יא) ומה בין ענין מעשה מרכבה לענין מעשה בראשית שענין מעשה מרכבה אפילו לאחד אין דורשים בו אא"כ היה חכם ומבין מדעתו מוסרין לו ראשי הפרקים וענין מעשה בראשית מלמדין אותו ליחיד אע"פ שאינו מבין אותו מדעתו ומודיעים אותו כל מה שיכול לידע מדברים אלו ולמה אין מלמדין אותו לרבים לפי שאין כל אדם יש לו דעת רחבה להשיג פירוש וביאור כל הדברים על בוריין.
What is the difference between the subject matter of Ma'aseh Merkavah and the subject matter of Ma'aseh Bereshit? The subject matter of Ma'aseh Merkavah should never be expounded upon - even to a single individual - unless he is wise and already understand from his knowledge, [in which instance,] he is given chapter headings.
[In contrast,] the subject matter of Ma'aseh Bereshit may be taught to an individual even though he is incapable of comprehending it with his own powers of understanding [alone]. He may be informed about everything that he can possibly know about these matters. Why are they not taught publicly? Because not every person has the vast knowledge necessary to grasp the interpretation and the explanation of these matters in a complete manner.
Part B: The Case for Forbidding to Prevent Sin
אמר רב אשי מאי אין דורשין בעריות בשלשה אין דורשין בסתרי עריות (בשלשה) מ"ט סברא הוא בי תרי כי יתבי קמי רבייהו חד שקיל וטרי בהדי רביה ואידך מצלי אודניה לגמרא תלתא חד שקיל וטרי בהדי רביה והנך תרי שקלו וטרו בהדי הדדי ולא ידעי מאי קאמר רבייהו ואתו למישרי איסורא בעריות אי הכי כל התורה נמי עריות שאני דאמר מר גזל ועריות נפשו מחמדתן ומתאוה להם אי הכי גזל נמי עריות בין בפניו בין שלא בפניו נפיש יצריה גזל בפניו נפיש יצריה שלא בפניו לא נפיש יצריה:
Rav Ashi said: "What is the meaning of 'We do not discuss arayot with three'? It means one may not expound the secrets (of the laws) of arayot before three. What is the reason? It is based on a logical reasoning. When two students sit before their teacher, one of them is involved in the discussion, and the other one listens to the taching. If there are three, one of them is involved in discussion with his teacher while the other two are discussing with one another, and they do not know what their teacher is saying, and may come to render premitted a forbidden relation."
If that is so, the whole Torah [should be forbidden from being taught in front of three]!
Rather, the arayot is different, for Mar said: "Robbery and arayot are coveted and lusted after by the soul".
If that is so, robbery should also [be forbidden from being taught in front of three]!
Rather, with arayot, whether the thing is in front of you or not, your soul is compelled.
With robbery, if the thing is in front of you, your soul is compelled. If it is not in front of you, your soul is not compelled.
Part C: The Case for Forbidding to Prevent Pride
Irenaeus (3rd century, Gaul) Against Heretics. 2.28.3
If for instance, anyone asks, "What was God doing before he made the world?" we reply that the answer to such a question lies with God Himself. No Scripture reveals to us what God was employed about before this event... and it is not proper for us to aim at bringing forward foolish, rash, and blasphemous suppositions in reply to it; so as by ones imagining that he has discovered the origin of matter, he should in reality set aside God himself who made all things.
Gen. Rabbah, 1:5
“Rab Huna said in the name of Bar Kappara, ‘Let lying lips be stilled that speak haughtily against the righteous with pride and contempt’ (Ps 31:19) – ‘against the Righteous’ who is the Life of all worlds – things that he has kept away from his creatures. ‘With pride’: in order to be proud and say, ‘I expound ma’aseh bereshit.’”
ר' יוחנן ור"א דאמרי תרוייהו משל למלך ב"ו שאמר לעבדיו בנו לי פלטירין גדולין על האשפה הלכו ובנו לו אין רצונו של מלך להזכיר שם אשפה:
R. Yochanan and R. Elazar both say: This (why delving Ma'aseh Bereshit is problematic) can be demonstrated through a parable of a flesh and blood king who said to his servants, "Build for me large palaces on the dungheap." They went and built it for him. Clearly, the king does not want them to mention the dungheap.
Part D: Prohibition against studying the esoteric
עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו
(After concluding a long section delving into various aspects of Ma'aseh Bereshit) Until this point, you have the permission to speak ; from here further, you do not have permission to speak, for so it is written in the Book of Ben Sira, 'In what is too wondrous for you, do not request; and in what it covered from you, do not investigate.' What you have been permitted to, understand; and you have no business with the hidden things. It was taught: Rabbi Yochanan the son of Zakai said, "What is the answer that the heavenly voice answered to the same evildoer when he said, "I shall ascend on the heights of dense ground to the One Above (Isaiah 14:14)"? A heavenly voice went out and said to him, 'Evildoer the son of an evildoer the grandson of Nimrod the evildoer, who made the whole earth rebel against His rule.'"
Dead Sea Scrolls - 4QInstruction (11:12ff)
You are needy; do not say ‘I am needy and I will not study knowledge.’ Bring your shoulder under all discipline, and with all … refine your heart and with abundance of understanding (refine) your thoughts. Seek the raz nihyeh (secrets of the future), and look unto all the ways of truth and all the roots of iniquity you shall contemplate. Then you shall know what is bitter for a person and what is sweet for a man...[through the processes of delving into raz nihyeh] you shall be made into unity with the wife of thy bosom, for she is flesh of your nakedness.”
Part E: Reasons to Learn
Maimonides, Guide for the Perplexed, Introduction
...We also stated that the expression Ma‘ase Bereshit signified" Natural Science," and Ma‘aseh Merkavah signified Metaphysics, and we explained the force of the Rabbinical dictum," The Ma‘aseh Merkavah must not be fully expounded even in the presence of a single student, unless he be wise and able to reason for himself, and even then you should merely acquaint him with the heads of the different sections of the subject. You must, therefore, not expect from me more than such heads. And even these have not been methodically and systematically arranged in this work, but have been, on the contrary, scattered, and are interspersed with other topics which we shall have occasion to explain. My object in adopting this arrangement is that the truths should be at one time apparent, and at another time concealed. Thus we shall not be in opposition to the Divine Will (from which it is wrong to deviate) which has withheld from the multitude the truths required for the knowledge of God, according to the words, "The secret of the Lord is with them that fear Him" (Ps. xxv. 14).
Know that also in Natural Science there are topics which are not to be fully explained. Our Sages laid down the rule, "The Ma‘aseh Bereshit must not be expounded in the presence of two." If an author were to explain these principles in writing, it would be equal to expounding them unto thousands of men. For this reason the prophets treat these subjects in figures, and our Sages, imitating the method of Scripture, speak of them in metaphors and allegories; because there is a close affinity between these subjects and metaphysics, and indeed they form part of its mysteries. Do not imagine that these most difficult problems can be thoroughly understood by any one of us. This is not the case. At times the truth shines so brilliantly that we perceive it as clear as day. Our nature and habit then draw a veil over our perception, and we return to a darkness almost as dense as before. We are like those who, though beholding frequent flashes of lightning, still find themselves in the thickest darkness of the night. On some the lightning flashes in rapid succession, and they seem to be in continuous light, and their night is as clear as the day. This was the degree of prophetic excellence attained by (Moses) the greatest of prophets... [Some perceive the prophetic flash at long intervals; this is the degree of most prophets.] By others only once during the whole night is a flash of lightning perceived. This is the case with those of whom we are informed, "They prophesied, and did not prophesy again" (Num. xi. 25). There are some to whom the flashes of lightning appear with varying intervals; others are in the condition of men, whose darkness is illumined not by lightning, but by some kind of crystal or similar stone, or other substances that possess the property of shining during the night; and to them even this small amount of light is not continuous, but now it shines and now it vanishes, as if it were "the flame of the rotating sword."
ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו
R. Hiyya taught [with regard to the prohibition against teaching the Ma'aseh Merkavah]: "But one may transmit to him the chapter titles." R. Zeira said: "One may transmit the chapter titles only to the head of the court, and to anyone whose heart inside him is worried." There are those who say [that the opinion of R. Zeira is that it can only be transmitted to one who both is the head of the court] and whose heart inside him is worried.
Perhaps this Mishna is descriptive, not prescriptive. It doesn't serve as a prohibition, but advice: Learning in three is optimal for arayot, so that two others can check you in a potentially immoral space, and a third can prevent two from having their ideas run away from them. Bereshit is the perfect chevruta text, because you can expound upon it infinitely, without fear, coming up with interesting new ideas, and there is no fear against which you need to check. Merkavah, which is the ultimate spiritual text, should be learned alone, in quiet contemplation. If you wish to share your ideas on it with someone, you should do it in a way so as to not impinge your ideas upon their own, but in a way that allows them use the text as a mirror and your ideas as a lens to focus in on their own.
--DC