that You have in store for those who fear You,
that You do in the full view of men
for those who take refuge in You.
and sing joyously of Your beneficence.
The praises of the LORD—
For all that the LORD has wrought for us,
The vast bounty to the House of Israel
That He bestowed upon them
According to His mercy and His great kindness.
The place You made to dwell in, O LORD,
The sanctuary, O Lord, which Your hands established.
the LORD shatters the cedars of Lebanon.
(יא) וְאֶל הַשְּׁלשָׁה לֹא בָא, אִנּוּן הֲווּ אַתְיָאן לְגַבֵּיהּ וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן. וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא (דחושבנא) דִּלְהוֹן, (שמואל ב כ״ג:כ״ג) וַיְשִימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ
(11) 11. "He was renowned among the thirty" (Ibid. 23) refers to the thirty celestial years that he took from above and brought down below. And from them he took and became closer, "but he attained not to the first three" (Ibid.). They came over to him and offered themselves to him with a gracious heart,
(א) לְעָלְמִין. לֵית פִּירוּדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבִיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ.
(ב) נָפְלוּ רִבִּי אֱלִיעֶזֶר וְרִבִּי אַבָּא קַמֵּיהּ. אַדְהָכִי וְהָכִי לָא חֲמוּ לֵיהּ. קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוּ לֵיהּ. יָתְבוּ וּבָכוּ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא אָמַר רִבִּי אַבָּא וַדַּאי הָא דְּתָנֵינָן דְּבְּכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִנּוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתָא לְגַבָּן מֵהַהוּא עָלְמָא לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וְהֲווּ בָּעוּ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בָּעוּ לְמִטְעַן וְלא אָזְלוּ. דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא הֲווּ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דְּחֲמָרֵי.
(ג) פָּתַח רִבִּי אֶלְעָזָר (ל''א ב', מ''ו א', י''ח א) וְאָמַר (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגו' כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזָמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנִי נְשָׁא לְאִנּוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְּתִיב אֶלָא רַב טוּבְךָ. וּמָאן אִיהוּ (תהילים קמ״ה:ז׳) זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חַי עָלְמִין דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ (ישעיהו ס״ג:ז׳) וְרַב טוּב לְבֵית יִשְׂרָאֵל וְגו'.
(ד) תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ''ה, כְּמָה דְּאִתְמָר. רַב דָּא אִילָנָא רַ''ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב וְאָעִיל לֵיהּ בְּרוּם רְקִיעִין. טוּבְ''ךָ דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ בְּגִין דְּגָנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא.
(ה) פָּעַלְתָּ דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב, (שמות ט״ו:י״ז) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ, וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ. (בראשית מו ע''ב) נֶגֶד בְּנֵי אָדָם דָּא גַּן עֵדֶן דִּלְתַתָּא לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא גַּן עֵדֶן דִּלְעֵילָא. וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׁרָאן (ושריין) לְתַתָּא. וּלְזִמְנִין אִתְחֲזוּן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דְּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה וְלָא זָכִינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר.
(ו) פָּתַח רִבִּי אַבָּא וְאָמַר (שופטים י״ג:כ״ב) וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלהִים רָאִינוּ, אַף עַל גַּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אָמַר הוֹאִיל וּכְתִיב, (שמות ל״ג:כ׳) כִּי לא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן וּבְגִין כָּךְ מוֹת נָמוּת. וְאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דְּהֲוָה אָזִיל בַּהֲדָן וְנִתְקַיֵּים (ואתקיימנא) בְּעָלְמָא. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרֵיהּ לְגַבָּן לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא.
(ז) אֲזְלוּ, מְטוּ לְחַד טוּרָא וְהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוּ עַנְפִין דְּאִילָנָא דְטוּרָא לְאֲקָשָׁא דָּא בְדָא וְאָמְרֵי שִׁירָתָא. עַד דַּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דְּהֲוָה אָמַר בְּנֵי אֱלָהִין קַדִּישִׁין אִנּוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִנּוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאִימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי. אַדְּהָכִי נָפִיק קָלָא כְּמִלְקַדְּמִין וְאָמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאִים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׁוּ.
(ח) בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקִּיף וְהֲווּ אָמְרֵי (תהילים כ״ט:ה׳) קוֹל יְיָ שׁוֹבֵר אֲרָזִים. נָפְלוּ עַל אַנְפַּיְהוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּדְחִילוּ סַגְיָא נָפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וְאֲזְלוּ וְלָא שְׁמָעוּ מִידִי. נָפְקוּ מִן טוּרָא וְאָזְלוּ.
(ט) כַּד מָטוּ לְבֵי רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן. חָדוּ
(1) 1. but he did not go over to them. Even though he did not join them and was not included in the count, "David set him over his guard" (Ibid.) because he was never separated from the tablet of his heart, because they are inseparable. David gave his heart to him, but he did not (do the same) to David. Because by the hymns and praises together with the kindness that the moon shows for the sun, she draws him (the sun) to reside with her. This is what the verse, "And David set him over his guard," means.
(2) 2. Rabbi Elazar and Rabbi Abba fell down (on their faces) in front of him. And as they fell, he disappeared. Then they rose and looked all around but could not see him. So they sat down, began to weep, and could not speak to each other. After a while, Rabbi Abba said, This must be related to what we have learned. When righteous people go on a journey and occupy themselves in the study of the Torah, they are visited by righteous souls from that other world. So this surely must (be why) Rav Hamnuna Saba came to us from that world - to reveal these teachings to us. And before we were able to recognize who he was, he went off and disappeared.They stood up and tried to lead their donkeys on, but the donkeys did not move. They tried to lead them on, but still they did not move. Fear struck them both, and they left the donkeys in their place. And even now, that site is called the "place of the donkeys."
(3) 3. Rabbi Elazar said, "O, how great is Your goodness, which You have laid up for those who fear You" (Ps. 31:20). How great is the heavenly abundance that the Holy One, blessed be He, shall bestow on human beings; to those sin-fearing, divine, and righteous men who learn the Torah as they arrive at the World to Come. It is not only written, "Your goodness," but also "how great is Your goodness." And who is He? "The memory of Your goodness" (Ps. 145:7), which is the pleasure of life that is drawn from the World to Come down to the life of the Worlds. This is"the memory of your goodness," which is certainly "the great goodness toward the house of Yisrael" (Isaiah 63:7).
(4) 4. Further "How (Heb. מָה) great is Your goodness". In these words, the secret of Wisdom is engraved. It is the place where all the secrets are included, the word how (מָה) (means) according to what we have learned. "Great" refers to a great and strong tree (Zeir Anpin). Because there is another tree, which is smaller than this one (Malchut), this one is referred to as great and rises up to the highest of the heavens. "Your Goodness" is the light that was created on the first day; "which You have laid up for those who fear You." He hid it for the righteous in the World to Come.
(5) 5. which You have performed" (Ps. 31:20), alludes to the upper Garden of Eden, as it is written, "In the place, Hashem, which You have made for Yourself to dwell in" (Ex. 15:17). This is what the words "which You have performed for those who trust in You" signify. "In the sight of the sons of men" (Ps. 31:20). This is the lower Garden of Eden, where all the righteous stand in the spirit, which is clothed in a precious garment, in the same way and form that they appeared in this world. Thus, the phrase "in the sight of the sons of men" means in the same form as human beings that live in this world. And they stand there and then rise up in the air, ascending to the celestial Academy in the upper Garden of Eden. They float around and bathe in the dew of the rivers of pure balsam. Then they come down and dwell below. And sometimes (these righteous souls) appear "in the sight of the sons of man" to perform miracles for them, just as the angels of above do. And this is exactly like the Light of the supernal shining light that we have just seen. But we did not have the merit of seeing deeper into the secrets of Wisdom and attaining greater knowledge.
(6) 6. Rabbi Abba opened the discussion, saying: "And Manoach said to his wife, We shall surely die, because we have seen Elohim" (Judges 13:22). Even though Manoach was not aware of his actions, he still said, it is written, "For man shall not see Me and live" (Ex. 33:20). We have certainly seen Him, and therefore we shall certainly die. Yet, we who have seen and have had the privilege of seeing that light that accompanied us shall stay alive, because the Holy One, blessed be He, sent him to us, to teach us the secrets of the Wisdom that he chose to reveal . How happy is our lot!
(7) 7. They went along and reached a mountain just as the sun was about to set. The branches of the trees on the mountain started to rustle and sing. While they were still walking they heard a strong voice calling out, Holy sons of Elohim, you who are scattered among those who live in this world, those shining lights who are the Yeshivah scholars, gather around and come to your places so that you may enjoy yourselves with your Master in the study of the Torah. They were frightened and (stayed) standing in their places. Then they sat down. In the meantime, a voice came forth again, and said, O, mighty rocks, exalted hammers, here comes the Master of colors, embroidered with paintings, standing upon a pillar. Enter and be assembled.
(8) 8. At this moment, they heard the great and mighty voice of the tree branches, which were saying, "The voice of Hashem breaks the cedars" (Ps. 29:5). Both Rabbi Elazar and Rabbi Abba fell down on their faces, and a great fear overcame them. They rose hastily and went away, after which they ceased to hear anything. They left the mountain and kept on going.
(9) 9. As they reached the house of Rabbi Yosi, the son of Rabbi Shimon, the son of Lakonya, they met Rabbi Shimon bar Yochai.
I am awed, O LORD, by Your deeds.
Renew them in these years,
Oh, make them known in these years!
Though angry, may You remember compassion.
(א) חָדֵי (חדא), רִבִּי שִׁמְעוֹן אָמַר לוֹן וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דְּאֲנָא דָמִיכְנָא הַשְׁתָּא וְחָמֵינָא לְכוּ וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדֵּר לְכוּ תְּרֵין עִטְרִין עַל יְדָא דְּחַד סָבָא לְאַעַטְּרָא לְכוּ. וַדַּאי בְּאָרְחָא דָא קוּדְשָׁא בְּרִיךְ הוּא הֲוָה. תּוּ דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אָמַר רִבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן דְּחָכָם עָדִיף מִנָּבִיא.
(ב) אֲתָא רִבִּי אֶלְעָזָר וְשַׁוִּי רֵישֵׁי בֵּין בִּרְכּוֹי דְּאֲבוֹי וְסָח (ליה) עוֹבָדָא. דָּחִיל רִבִּי שִׁמְעוֹן וּבְכָה אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אָמַר (אמרו) בְּשַׁעֲתָא דְּחֲמָא מִיתָתֵיהּ וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב, (מלכים ב ד׳:י״ז) לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ (ברה) דְּשׁוּנַמִּית הֲוָה. וּתְרֵין (בשלח מ''ה ע''א) חִבּוּקִין הֲווּ, חַד דְּאִימֵיהּ וְחַד דֶּאֱלִישָׁע. דִּכְתִיב, (מלכים ב ד׳:ל״ד) וַיָּשֶׂם פִּיו עַל פִּיו.
(ג) אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמִיתָא כַּד מִית פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ אַגְלִיף בֵּיהּ כָּל אִנּוּן (בשלח נ''א ע''ב) אַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שִׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפָן אִנּוּן מָאתָן וְשִׁיתְּסַר אַתְוָון. וְכֻלְהוּ אַתְוָון אַגְלִיף בְּרוּחֵיהּ (נ''א בדיבורא) אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָא דְּאַשְׁלִים לְכָל סִטְרִין. אַשְׁלִים לַחֲבוּקִין כִּדְאִתְּמַר. וְאַשְׁלִים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר (פקודי רמ''ו ע''ב) אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ. וְעַל דָּא אִקְרֵי חֲבַקוּק.
(ד) וְאִיהוּ אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דְּהֲוָה לִי דְּאַטְעִימְנָא מֵהַהוּא עָלְמָא וְדָחִילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׁיהּ וְאָמַר (נשא קל''ח ע''ב) ה' פָּעָלְךָ דְּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ. כְּמוֹ חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִנּוּן שָׁנִים קַדְמוֹנִיּוֹת חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ לְהַהוּא דַרְגָּא דְּלֵית (בה) חַיִּין כְּלַל.
(ה) בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר אוּף אֲנָא מִמַּה דְּשָׁמַעְנָא דָּחִילְנָא לְקוּדְשָׁא בְּרִיךְ הוּא. זָקִיף יְדוֹי עַל רֵישֵׁיהּ וְאָמַר וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא זְכִיתוּן אַתּוּן לְמֶחמֵי אַפִּין בְּאַפִּין וְלָא זָכִינָא בֵּיהּ. נָפַל עַל אַנְפּוֹי וְחֲמָא לֵיהּ מְעַקֵּר טוּרִין מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי בְּהַהוּא עָלְמָא תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא הֲוָה קָרֵי לְרִבִּי אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא (ט' א) פְּנִי''אֵל כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:ל״א) כִּי רָאִיתִי אֱלהִים פָּנִים אֶל פָּנִים.
(1) 1. They were glad and he was glad and said to them, you have certainly journeyed through a path of heavenly miracles and wonders. Because as I was sleeping, I saw you together with Benayahu the son of Yehoyada, who sent to you in the hands of an old man two crowns with which to adorn yourselves. So certainly, the Holy One, blessed be He, was on this path. Furthermore, I see that your faces have changed. Rabbi Yosi said, You have said well, that a sage is preferable to a prophet.
(2) 2. Rabbi Elazar came and bowed before Rabbi Shimon and told him the story. Rabbi Shimon felt fear coming over him and wept. Then he said, "Hashem, I have heard a report of You, and I am afraid" (Habakuk 3:2). Habakuk had said this phrase when he saw his death and his resurrection by Elisha approaching. Why was he called Habakuk? Because, as it is written, "About this time in the coming year you shall embrace (Heb. חוֹבֶקֶת) a son" (II Kings 4:16). So Habakkuk was the son of the Shunammite. And there were two embraces: one from his mother and one from Elisha, as it is written, "and he put his mouth upon his mouth" (Ibid. 34).
(3) 3. I have found in the book of King Solomon that the engraved Name that consists of 72 names was engraved on (Habakuk by Elisha; each word had three letters).Because the letters of the alphabet that his father engraved on him from the beginning flew away as he died. And now, when Elisha embraced him, he engraved on him all these letters of the 72 names. Therefore the engraved letters of the 72 names, comprise a total of 216 letters. (72 x 3). And all of these letters that form the 72 names were engraved by Elisha in the spirit of Habakuk to bring him back to life. And he called him Habakkuk, a name that completes all the sides, because it completes two embraces, as mentioned previously. It also completes the secret of the 216 letters of the Holy Name. (Habakuk = 216 in Gematria) By 72 names he revived him and brought his spirit back. And by 216 letters, he revived his body and bodily functions. This is why he is called Habakkuk.
(4) 4. And he said, "Hashem, I have heard a report of You, and I am afraid." I have heard a report of what I went through and have therefore had a taste of what that the other world is like, and "I am afraid." (This refers to the time between his death and resurrection by Elisha). He started to ask for mercy on his soul by saying, "Hashem, revive Your work" in making me; "in the midst of the years" (Habakuk 3:2), let his life be "revive" his life. And whoever is connected to those primordial years has life connected to him. The phrase, "in the midst of the years make known," means to bestow life upon that grade that has no life at all of its own, (Malchut of Malchut).
(5) 5. Rabbi Shimon wept as he said: Even I have feared the Holy One, blessed be He, from what I have heard. He raised his hands to his head and said, You had the privilege of seeing Rav Hamnuna Saba, the shining light of the Torah, face to face, while I have not. He then fell face downward and saw him uprooting mountains and lighting candles in the temple of King Messiah. He said to him, Rabbi in that world you shall both be neighbors of the heads of the Yeshivot (Academies), before the Holy One, blessed be He. From that day, he called Rabbi Elazar his son, and Rabbi Abba פְּנִי''אֵל. As it is written: "For I have seen Elohim face to face (Heb. פָּנִים)" (Gen. 32:31).