Morning
How do we know when night ends and the new day begins so that morning prayers can commence?
One sage taught:
Night ends and morning begins when you can distinguish between a blue thread and a white thread.
Another replied:
From the time you can distinguish a friend from a distance of four cubits.
Perhaps: the new day begins when you can recognize the face of your brother or sister.
-- based on B'rachot 9b [Babylonian Talmud on Blessings]
from Mishkan T'filah: A Reform Siddur, p.27
(NY: Central Conference of American Rabbis, 2007)
How does this teaching also apply to a more metaphorical
-- and urgently needed -- new day?
How do we know when night ends and the new day begins so that morning prayers can commence?
One sage taught:
Night ends and morning begins when you can distinguish between a blue thread and a white thread.
Another replied:
From the time you can distinguish a friend from a distance of four cubits.
Perhaps: the new day begins when you can recognize the face of your brother or sister.
-- based on B'rachot 9b [Babylonian Talmud on Blessings]
from Mishkan T'filah: A Reform Siddur, p.27
(NY: Central Conference of American Rabbis, 2007)
How does this teaching also apply to a more metaphorical
-- and urgently needed -- new day?
"In the Beginning"
In the beginning God created
the heavens that actually are not
and the earth that wants to touch them.
In the beginning God created
threads stretching between them –
between the heavens that actually are not
and the earth that cries out for help
And God created humans,
for each person is a prayer and a thread
touching what is not
with a tender and delicate touch
-- Rivka Miriam (b. 1952, Israel)
translated by David C. Jacobson from Siddur Lev Shalem, (NY: Rabbinical Assembly 2016), p.153
In the beginning God created
the heavens that actually are not
and the earth that wants to touch them.
In the beginning God created
threads stretching between them –
between the heavens that actually are not
and the earth that cries out for help
And God created humans,
for each person is a prayer and a thread
touching what is not
with a tender and delicate touch
-- Rivka Miriam (b. 1952, Israel)
translated by David C. Jacobson from Siddur Lev Shalem, (NY: Rabbinical Assembly 2016), p.153
From Psalm 36
(ח) מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱלֹ֫הִ֥ים וּבְנֵ֥י אָדָ֑ם בְּצֵ֥ל כְּ֝נָפֶ֗יךָ יֶחֱסָיֽוּן׃
(ט) יִ֭רְוְיֻן מִדֶּ֣שֶׁן בֵּיתֶ֑ךָ וְנַ֖חַל עֲדָנֶ֣יךָ תַשְׁקֵֽם׃ (י) כִּֽי־עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים בְּ֝אוֹרְךָ֗ נִרְאֶה־אֽוֹר׃ (יא) מְשֹׁ֣ךְ חַ֭סְדְּךָ לְיֹדְעֶ֑יךָ וְ֝צִדְקָֽתְךָ֗ לְיִשְׁרֵי־לֵֽב׃
(8) How precious is Your faithful care, O God! Mankind shelters in the shadow of Your wings.
(9) They feast on the rich fare of Your house; You let them drink at Your refreshing stream. (10) With You is the fountain of life; by Your light do we see light.
(11) Bestow Your faithful care on those devoted to You, and Your beneficence on upright men.
NOTE: Psalm 36 is composed of 13 verses, but these four are included in many prayer books in association with donning a tallit. Based on a 16th Century teaching, attributed to Shela, R' Isaiah Horowitz, these four verses are recited after reciting the blessing for tzitzit and before placing the tallit on one's shoulders. (Some have the custom of reciting with the prayer shawl overhead.)
The remaining verses of the psalm focus on transgression, wickedness, and the plotting of evil -- less uplifting sentiments for first thing in the morning. (Psalm 36)
The remaining verses of the psalm focus on transgression, wickedness, and the plotting of evil -- less uplifting sentiments for first thing in the morning. (Psalm 36)
Verse 10 Video
"For With You Is the Source of Life," chanting from R' David Zeller, z"l
Video/image description: Music is accompanied, in the first 30 seconds, by stylized slides showing Hebrew characters, transliteration and English translation of Ps. 36:10 as those words are chanted. Additional slides show:
"For With You Is the Source of Life," chanting from R' David Zeller, z"l
Video/image description: Music is accompanied, in the first 30 seconds, by stylized slides showing Hebrew characters, transliteration and English translation of Ps. 36:10 as those words are chanted. Additional slides show:
- English translation for Ps. 36:8-11, as it appears in Kol Haneshamah;
- excerpts from Kol Haneshamah commentaries quoted below;
- additional slide showing Ps. 36:10 inside a circle of English, reading: "For with You is the Source of life";
- Bio for Rabbi Zeller (immediately after description) appears with image from cover of 2004 CD "Ruach," showing a man with a longish beard and large knit kippah playing guitar amid pastel tree, Star of David as root, and sunlight imagery;
- final copyright notice: Music: "For with you is the source of life" by R' David Zeller (1946-2007), z"l; Album: "Ruach" (c) 2004.
Commentary from Kol Haneshamah Shabbat Vehagim
(first is excerpted in video)
(first is excerpted in video)
כִּי-עִמְּךָ, מְקוֹר חַיִּים/for with you is the fountain of all life, in your light do we behold all light. The flow of light represented by the tallit is joined to the blessing of life itself. God is described here in the psalmist's most delicate and abstract phrasing. We reach forth to the source of life and are bathed in its light a it flows forth to meet us. -- A.G. (= R' Arthur Green)
DERASH. The tallit is a "garment of brightness." It links us with the whole universe, with the whole of Nature. The blue thread within it (Numbers 15:37-41) reminds us that heaven and earth can tough, that the elements of our universe are all wondrously connected. -- L.B. (= R' Leila Gal Berner)
-- from Kol Haneshamah: Shabbat Vehagim. Wyncote, PA: Reconstructionist Press, 1996
DERASH. The tallit is a "garment of brightness." It links us with the whole universe, with the whole of Nature. The blue thread within it (Numbers 15:37-41) reminds us that heaven and earth can tough, that the elements of our universe are all wondrously connected. -- L.B. (= R' Leila Gal Berner)
-- from Kol Haneshamah: Shabbat Vehagim. Wyncote, PA: Reconstructionist Press, 1996
Or 'Olam
"Infinite light is preserved in life's treasure-house; 'Lights from darkness' said God -- it was so."
These lines, from an ancient liturgical poem by Yose ben Yose (4th-5th Centuries CE) are added to the Yotzeir Or blessing on the High Holy Days. They refer to a Talmudic legend (Chagigah 12a) that the brilliant primordial light of Creation, too powerful for mortal eyes, was hidden away by God, and is preserved for the righteous in the world-to-come.
Each of us is a repository of life. We are where life is stored, and this eternal light rests inside each of us, waiting for us to manifest it with our actions. When we act justly, we bring this light into the world, answering God's dictum, "Lights from the darkness!" When we help another, we bring the "it was so" into the present, an ongoing creation of light in darkness (R David Kominsky, b. 1971)
-- liturgical verse and commentary from Mishkan Hanefesh for Rosh Hashanah (CCAR, 2015)
"Infinite light is preserved in life's treasure-house; 'Lights from darkness' said God -- it was so."
These lines, from an ancient liturgical poem by Yose ben Yose (4th-5th Centuries CE) are added to the Yotzeir Or blessing on the High Holy Days. They refer to a Talmudic legend (Chagigah 12a) that the brilliant primordial light of Creation, too powerful for mortal eyes, was hidden away by God, and is preserved for the righteous in the world-to-come.
Each of us is a repository of life. We are where life is stored, and this eternal light rests inside each of us, waiting for us to manifest it with our actions. When we act justly, we bring this light into the world, answering God's dictum, "Lights from the darkness!" When we help another, we bring the "it was so" into the present, an ongoing creation of light in darkness (R David Kominsky, b. 1971)
-- liturgical verse and commentary from Mishkan Hanefesh for Rosh Hashanah (CCAR, 2015)
(כו) וְהָיָ֤ה אוֹר־הַלְּבָנָה֙ כְּא֣וֹר הַחַמָּ֔ה וְא֤וֹר הַֽחַמָּה֙ יִֽהְיֶ֣ה שִׁבְעָתַ֔יִם כְּא֖וֹר שִׁבְעַ֣ת הַיָּמִ֑ים בְּי֗וֹם חֲבֹ֤שׁ יְהֹוָה֙ אֶת־שֶׁ֣בֶר עַמּ֔וֹ וּמַ֥חַץ מַכָּת֖וֹ יִרְפָּֽא׃ {פ}
(26) And the light of the moon shall become like the light of the sun, and the light of the sun shall become sevenfold, like the light of the seven days, when the LORD binds up His people’s wounds and heals the injuries it has suffered.
A powerful musical piece, "Eternal Light," composed by Norma Brooks uses this Isaiah passage, along with the Or 'Olam piyyut line and teaching, plus the words of Genesis 1:3-5. It was performed on the "Psalm Full of Soul" album by Vanessa R. Williams, Vince Evans, and the Blind Boys of Alabama. UPDATE: Composer Norma Brooks has kindly given her permission for use of "Eternal Light" with acknowledgement.
Eternal Light music and lyrics
Eternal Light music and lyrics
Or Hadash
Or hadash, al tzion ta'ir
shine a new light, the world to come is here
v'nizkeh chulanu, m'heira l'oro
we go together,
toward what the light will show
and we will not be afraid,
to march into the darkness
lit up by the light,
together we work for justice
-- "Or Hadash (shine a new light)" by Leah Shoshanah (Leah Shoshanah.com)
Or hadash, al tzion ta'ir
shine a new light, the world to come is here
v'nizkeh chulanu, m'heira l'oro
we go together,
toward what the light will show
and we will not be afraid,
to march into the darkness
lit up by the light,
together we work for justice
-- "Or Hadash (shine a new light)" by Leah Shoshanah (Leah Shoshanah.com)
Psalm 121
(א) שִׁ֗יר לַֽמַּ֫עֲל֥וֹת אֶשָּׂ֣א עֵ֭ינַי אֶל־הֶהָרִ֑ים מֵ֝אַ֗יִן יָבֹ֥א עֶזְרִֽי׃
(ב) עֶ֭זְרִי מֵעִ֣ם יְהֹוָ֑ה עֹ֝שֵׂ֗ה שָׁמַ֥יִם וָאָֽרֶץ׃
(ג) אַל־יִתֵּ֣ן לַמּ֣וֹט רַגְלֶ֑ךָ אַל־יָ֝נ֗וּם שֹׁמְרֶֽךָ׃ (ד) הִנֵּ֣ה לֹֽא־יָ֭נוּם וְלֹ֣א יִישָׁ֑ן שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל׃ (ה) יְהֹוָ֥ה שֹׁמְרֶ֑ךָ יְהֹוָ֥ה צִ֝לְּךָ֗ עַל־יַ֥ד יְמִינֶֽךָ׃ (ו) יוֹמָ֗ם הַשֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗כָּה וְיָרֵ֥חַ בַּלָּֽיְלָה׃ (ז) יְֽהֹוָ֗ה יִשְׁמׇרְךָ֥ מִכׇּל־רָ֑ע יִ֝שְׁמֹ֗ר אֶת־נַפְשֶֽׁךָ׃
(ח) יְֽהֹוָ֗ה יִשְׁמׇר־צֵאתְךָ֥ וּבוֹאֶ֑ךָ מֵ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ {פ}
(1) A song for ascents. I turn my eyes to the mountains; from where will my help come? (2) My help comes from the LORD, maker of heaven and earth.
(3) He will not let your foot give way; your guardian will not slumber;
(4) See, the guardian of Israel neither slumbers nor sleeps!
(5) The LORD is your guardian, the LORD is your protection at your right hand.
(6) By day the sun will not strike you, nor the moon by night.
(7) The LORD will guard you from all harm; He will guard your life.
(8) The LORD will guard your going and coming now and forever.
NOTE: This is the entire Psalm 121. Although liturgical singing often focuses on the first two verses, the entire psalm appears in many prayer books. Sephardic prayers (and the Reconstructionist Kol Haneshamah) include Psalms 121 and 122 in the morning and 121 at night as well. These "songs of ascent" are also found in Ashkenazic prayers for Blessing the New Moon and on fast days or in times of tragedy.
Esa Einai video
Please note that images and music are used with permission of Nefesh Mountain, who recently released a new album, "Songs of the Sparrows." Learn more from Nefesh Mountain.
Video/image description: Video combines music from a live performance by Nefesh Mountain -- fiddler, guitarist, vocalist, and bass player -- with text superimposed to show the referenced verses, Ps. 121:1-2, in Hebrew characters, transliteration, and English. In addition, commentary below is shared atop the performance images. Final slide cites Kol Haneshamah and thanks Nefesh Mountain for permission to share.
Please note that images and music are used with permission of Nefesh Mountain, who recently released a new album, "Songs of the Sparrows." Learn more from Nefesh Mountain.
Video/image description: Video combines music from a live performance by Nefesh Mountain -- fiddler, guitarist, vocalist, and bass player -- with text superimposed to show the referenced verses, Ps. 121:1-2, in Hebrew characters, transliteration, and English. In addition, commentary below is shared atop the performance images. Final slide cites Kol Haneshamah and thanks Nefesh Mountain for permission to share.
Commentary from Kol Haneshamah Shabbat Vehagim
(Bold text appears in video; plain supplied to complete the commentary)
(Bold text appears in video; plain supplied to complete the commentary)
If we lift our eyes toward the mountains, be they rounded from weathering or jaggedly youthful, their connecting of the molten innards of earth with the luminous stretches of heaven arouses wonder at the dynamism and eruptive creativity amidst which we live. Depths become heights while hills are laid low, and the hardest of surfaces yields to the softness of water and wind. Change is ceaseless and transformation knows no pause. The dynamism both exhilarates and exhausts the spirit; no wonder that we seek stability amidst this endless process.
Many of this psalm's readers may find such stability in the seemingly solid image of the Maker of heaven and earth. But those whose ears are attuned to mystical overtones may hear in the word מֵאַיִן/me'ayin echoes of the Creative Nothingness, the Divine Void, the AYIN, the Mysterious and Ever Elusive Source from which all existence springs. The Name for that Source [YHVH] -- four letters without consonantal substance, the stirrings of breath captured only in vowels – hints at stability amidst ceaseless process, a dizzying term of pure becoming. The paradox of this affirmation contributes to the spiritual vertigo which may, along with the heights of the highest peaks, help us sense that Source of our being that lies both above and beneath our furthest seeing.
–E.G., p.215 Kol Haneshamah,
bold as included in video; regular text completes the passage
NOTE
E.G. = R' Everett Gendler (b.1928), a prominent student of R' Mordecai Kaplan (1881-1983), with a long career as a rabbi and advocate for egalitarian and havurah Judaism as well as a proponent of civil rights, environmentalism, and non-violence.
Many of this psalm's readers may find such stability in the seemingly solid image of the Maker of heaven and earth. But those whose ears are attuned to mystical overtones may hear in the word מֵאַיִן/me'ayin echoes of the Creative Nothingness, the Divine Void, the AYIN, the Mysterious and Ever Elusive Source from which all existence springs. The Name for that Source [YHVH] -- four letters without consonantal substance, the stirrings of breath captured only in vowels – hints at stability amidst ceaseless process, a dizzying term of pure becoming. The paradox of this affirmation contributes to the spiritual vertigo which may, along with the heights of the highest peaks, help us sense that Source of our being that lies both above and beneath our furthest seeing.
–E.G., p.215 Kol Haneshamah,
bold as included in video; regular text completes the passage
NOTE
E.G. = R' Everett Gendler (b.1928), a prominent student of R' Mordecai Kaplan (1881-1983), with a long career as a rabbi and advocate for egalitarian and havurah Judaism as well as a proponent of civil rights, environmentalism, and non-violence.
ADDITIONAL READINGS for Av into Elul
from "Drone" -- by Alicia Ostriker
…get back to work
you don’t have forever
…the wounded world
is still in your hands
…get on with it
gather grief like straw
spin it into something like gold
— from Alicia Suskin Ostriker’s “Drone”
The Book of Seventy
Pittsburgh: Univ. of Pittsburgh Press, 2009
Highly recommend this whole poem and the whole book.
But don't have the rights to this, so just sharing a snippet.
…get back to work
you don’t have forever
…the wounded world
is still in your hands
…get on with it
gather grief like straw
spin it into something like gold
— from Alicia Suskin Ostriker’s “Drone”
The Book of Seventy
Pittsburgh: Univ. of Pittsburgh Press, 2009
Highly recommend this whole poem and the whole book.
But don't have the rights to this, so just sharing a snippet.
Av into Elul, When Building Still Seems a Long Way Off
(Based on verses from Psalm 27 and Psalm 137)
Before Elul asks just that one thing
only to dwell, all our days, in God's House,
we move through Av's keening "How can we sing?!"
pure lament, instruments tied to trees in despair, heeds
whispering wind strumming reflection:
Can the barest of breezes transform grief's strongest fetters?
Av, the parent, continues to slog
nursing joy and hope, exhaustion and loss,
cherishing growth though it comes with its pains
ascent, wary climb over old sorrows' dregs, proceeds
trembling rise, each step taps a question:
How much will shake loose, rocked when Elul's shofar starts blasting?
Av's weary hand-off launches Elul
seeking divine light and help, a new path
now asking: How did this land get so strange?
eternal trailhead, where we sat and we wept, pleads
admitting some need for direction:
What's our role in this wreckage? Where do we start with repairs?
-- Virginia Avniel Spatz, late Av 5781
Creative Common License: CC BY-SA 2.5: Attribution-ShareAlike 2.5 Generic
(Based on verses from Psalm 27 and Psalm 137)
Before Elul asks just that one thing
only to dwell, all our days, in God's House,
we move through Av's keening "How can we sing?!"
pure lament, instruments tied to trees in despair, heeds
whispering wind strumming reflection:
Can the barest of breezes transform grief's strongest fetters?
Av, the parent, continues to slog
nursing joy and hope, exhaustion and loss,
cherishing growth though it comes with its pains
ascent, wary climb over old sorrows' dregs, proceeds
trembling rise, each step taps a question:
How much will shake loose, rocked when Elul's shofar starts blasting?
Av's weary hand-off launches Elul
seeking divine light and help, a new path
now asking: How did this land get so strange?
eternal trailhead, where we sat and we wept, pleads
admitting some need for direction:
What's our role in this wreckage? Where do we start with repairs?
-- Virginia Avniel Spatz, late Av 5781
Creative Common License: CC BY-SA 2.5: Attribution-ShareAlike 2.5 Generic
From Isaiah for the close of Av
Here are two verses from the Haftarah for parashat Re'eh, Isaiah 54:11-55:5, and some Talmudic commentary. The sources below seem to accept, as given or axiomatic, that Torah=Water. See also Avodah Zarah 5b:3: "And the term waters is referring to nothing other than the Torah, as it is stated: “Ho, every one that thirsts, come for water” (Isaiah 55:1)."
Here are two verses from the Haftarah for parashat Re'eh, Isaiah 54:11-55:5, and some Talmudic commentary. The sources below seem to accept, as given or axiomatic, that Torah=Water. See also Avodah Zarah 5b:3: "And the term waters is referring to nothing other than the Torah, as it is stated: “Ho, every one that thirsts, come for water” (Isaiah 55:1)."
(א) ה֤וֹי כׇּל־צָמֵא֙
לְכ֣וּ לַמַּ֔יִם
וַאֲשֶׁ֥ר אֵֽין־ל֖וֹ כָּ֑סֶף
לְכ֤וּ שִׁבְרוּ֙ וֶאֱכֹ֔לוּ וּלְכ֣וּ שִׁבְר֗וּ
בְּלוֹא־כֶ֛סֶף וּבְל֥וֹא מְחִ֖יר
יַ֥יִן וְחָלָֽב׃
(ב) לָ֤מָּה תִשְׁקְלוּ־כֶ֙סֶף֙
בְּלוֹא־לֶ֔חֶם
וִיגִֽיעֲכֶ֖ם בְּל֣וֹא לְשׇׂבְעָ֑ה
שִׁמְע֨וּ שָׁמ֤וֹעַ אֵלַי֙
וְאִכְלוּ־ט֔וֹב
וְתִתְעַנַּ֥ג בַּדֶּ֖שֶׁן נַפְשְׁכֶֽם׃
(1) Ho, all who are thirsty,
Come for water,
Even if you have no money;
Come, buy food and eat:
Buy food without money,
Wine and milk without cost.
(2) Why do you spend money
for what is not bread,
Your earnings for what does not satisfy?
Give heed to Me,
And you shall eat choice food
And enjoy the richest viands.
רַבִּי חֲנִינָא בַּר פָּפָּא רָמֵי כְּתִיב לִקְרַאת צָמֵא הֵתָיוּ מָיִם וּכְתִיב הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם אִם תַּלְמִיד הָגוּן הוּא לִקְרַאת צָמֵא הֵתָיוּ מַיִם וְאִי לָא הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם
Rabbi Ḥanina bar Pappa raised a contradiction. In one verse it is written: “To him who is thirsty bring water” (Isaiah 21:14), which indicates that the one who has water must bring it to the thirsty person, and it is written elsewhere: “Ho, everyone who thirsts, come for water” (Isaiah 55:1), from which it may be inferred that the thirsty person must seek out water himself. Rabbi Ḥanina bar Pappa resolves this apparent contradiction by explaining that if he is a worthy student the teacher must seek him out, as in “to him who is thirsty bring water,” but if the student is not worthy, then “Ho, everyone who thirsts, come for water,” i.e., this student must seek out a teacher himself.
שנאמר אשריכם זורעי ואין זריעה אלא צדקה שנאמר (הושע י, יב) זרעו לכם לצדקה וקצרו לפי חסד ואין מים אלא תורה שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים
The Gemara explains how this is derived from the verse: As it is stated: “Happy are you that sow.” And the reference to sowing refers only to acts of charity, as it is stated: “Sow for yourselves for charity, reap according to kindness” (Hosea 10:12). And the reference to water refers only to the study of Torah, as it is stated with regard to Torah study: “Ho, all who are thirsty, go to water” (Isaiah 55:1).
תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל אִם פָּגַע בְּךָ מְנֻוּוֹל זֶה מׇשְׁכֵהוּ לְבֵית הַמִּדְרָשׁ אִם אֶבֶן הוּא נִימּוֹחַ אִם בַּרְזֶל הוּא מִתְפּוֹצֵץ אִם אֶבֶן הוּא נִימּוֹחַ דִּכְתִיב הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם וּכְתִיב אֲבָנִים שָׁחֲקוּ מַיִם אִם בַּרְזֶל הוּא מִתְפּוֹצֵץ דִּכְתִיב הָא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה׳ וּכְפַטִּישׁ יְפוֹצֵץ סָלַע
The school of Rabbi Yishmael taught: If this scoundrel, the evil inclination, accosted you, seeking to tempt you to sin, drag it to the study hall and study Torah. If it is like a stone, it will be dissolved by the Torah. If it is like iron, it will be shattered. The Gemara elaborates: If it is like stone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water” (Isaiah 55:1), water in this context meaning Torah; and it is written: “Stones were worn by water” (Job 14:19). If it is like iron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock” (Jeremiah 23:29).
"Fire of the Law"
Ben Azzai was sitting expounding, and a fire shone around him.
They...told Rabbi Akiva: Rabbi, Ben Azzai is sitting expounding, and a fire is shining around him
[Akiva said to Ben Azzai]: I have heard that you were expounding, and a fire was shining around you.
He said: I was, I was.
He said to him: Were you engaged in the mysteries of the Divine Throne?
[Ben Azzai said to Akiva]: No, but I was sitting and linking the words of the Torah
to one another and to the Prophets, and the Prophets to the Writings,
and the words were as happy as on the day they were given from Sinai,
and as sweet as at the time they were given,
And were thy not given from Sinai in fire?
As it is written: "...and the mountain burned with fire" (Deut 4:11)
-- p.82, Hammer on the Rock: A Midrash Reader, Wisdom and Poetry of the Talmud and Midrash
Nahum N. Glatzer, ed. NY: Schocken Books, 1948
This story is taken from Shir HaShirim Rabbah, a collection of midrash of uncertain date
NOTE: Ben Azzai (early 2nd Century CE) and Akiva (late 1st, early 2nd Century CE) are prominent in the Mishnah and known as two of the four who "entered paradise" (Chag 14b), an experience which resulted in Ben Azzai's death:
Ben Azzai was sitting expounding, and a fire shone around him.
They...told Rabbi Akiva: Rabbi, Ben Azzai is sitting expounding, and a fire is shining around him
[Akiva said to Ben Azzai]: I have heard that you were expounding, and a fire was shining around you.
He said: I was, I was.
He said to him: Were you engaged in the mysteries of the Divine Throne?
[Ben Azzai said to Akiva]: No, but I was sitting and linking the words of the Torah
to one another and to the Prophets, and the Prophets to the Writings,
and the words were as happy as on the day they were given from Sinai,
and as sweet as at the time they were given,
And were thy not given from Sinai in fire?
As it is written: "...and the mountain burned with fire" (Deut 4:11)
-- p.82, Hammer on the Rock: A Midrash Reader, Wisdom and Poetry of the Talmud and Midrash
Nahum N. Glatzer, ed. NY: Schocken Books, 1948
This story is taken from Shir HaShirim Rabbah, a collection of midrash of uncertain date
NOTE: Ben Azzai (early 2nd Century CE) and Akiva (late 1st, early 2nd Century CE) are prominent in the Mishnah and known as two of the four who "entered paradise" (Chag 14b), an experience which resulted in Ben Azzai's death:
Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely. -- from Chag 14b