Leaving the Cave

Rabbi Pinhas ben Yair cried when he saw his father-in-law's physical state. The Roman Caesar was dead, and Rabbi Shimon bar Yochai (Rashbi) and his son could finally leave the cave where they had hid for thirteen years, studying Torah while buried in the sand. But the long years of deprivation and harsh physical conditions had caused terrible damage to Rabbi Shimon's body.

Rabbi Pinchas brought his father-in-law to the bathhouse and treated his skin. When he saw the deep cuts and furrows in Rabbi Shimon's skin, he began to weep. His tears fell onto Rabbi Shimon — and Rabbi Shimon cried from the pain.

"Woe is me that I have seen you in such a state," Rabbi Pinchas lamented.

"On the contrary, you are fortunate to have seen me so," replied Rabbi Shimon. "For if you had not seen me so, you would not have found in me that which you have found." (Shabbat 33b)

What did Rabbi Shimon mean by this? What benefit was there in the scholar's poor physical health?

Strength to Teach

A holy tzaddik like Rabbi Shimon, completely detached from the material world, gave little notice to his physical state. His uniquely elevated soul always found comfort and enlightenment in the light of a higher life, a supernal light that sweetens all physical pain and distress.

However, Rabbi Shimon's ability to influence and teach others was certainly limited by his physical weakness and ill health. For this reason, Rabbi Pinchas cried when he saw his father-in-law's physical state. "Woe is me that I have seen you in such a state." 

A Higher Wisdom to Impart

Rabbi Shimon, however, disagreed with his son-in-law's assessment of the situation. Rabbi Shimon understood that, on the contrary, it was only because of his current state that would he be able to truly accomplish his mission.

The holy tzaddik was appalled by the materialism and vulgarity of the world around him. When Rabbi Shimon and his son first left their cave, everywhere they looked was immediately consumed by fire. They could not reconcile themselves to society's obsession with transient worldly matters. "They abandon eternal life for temporal life," they exclaimed in shock. In fact, the original necessity for Rabbi Shimon to go into hiding was due to his outspoken disgust with the greed and lust of Roman society.

If I wish to elevate those mired in the depths of materialism, Rabbi Shimon reasoned, I must first gain for myself a level of complete mastery over physical desires, an absolute indifference to material matters.

Rabbi Pinchas recognized that his father-in-law was only able to attain his unique spiritual level by neglecting his body during those long years of study and prayer in the cave. But Rabbi Pinchas failed to realize that, beyond Rabbi Shimon's own self-perfection, this period also prepared him to influence others on a higher plane. As Rabbi Shimon explained to him, "Fortunate are you to have seen me thus."  Also for your sake, it is good that I am the way I am. Now you will be able to gain far greater benefit from me. Now you will find in me a much higher and greater wisdom.

Rabbi Shimon's response is now clear. "If you had not seen me so, you would not have found in me that which you have found." Even 'that which you find in me' — even my ability to enlighten you — is enhanced according to the quality of my soul's inner purity, an inner aspect that transcends my ability to communicate with others. The degree by which we can influence others is not simply a function of rhetoric and eloquence. The extent of our influence is dependent upon an inner level that is beyond words and language, an aspect residing in the inner chambers of the soul.

The Talmud confirms this insight of Rabbi Shimon with a simple empirical observation. Before he entered the cave, Rabbi Shimon would pose a question and Rabbi Pinchas would offer twelve solutions. After he left the cave, however, Rabbi Pinchas would be the one raising the question. And Rabbi Shimon's enhanced wisdom was such that he would respond — not with twelve solutions, but with twenty-four.

(Adapted from Ein Eyah vol. III pp. 208-209)

Copyright © 2006 by Chanan Morrison