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Bereshith, "In the beginning," said Rabbi Ionda, "what is the signification of this mystical word? It is hochma--wisdom, that wisdom by which the world was formed and still subsists. Like a globe it includes the six directions of space, viz., north, south, east and west, high and low, from which emanate six streams of existence, all of which flow at last into the great ocean of primal life. Another occult signification of Bereshith is this, Bara sith (he created six) and who was he? Though not mentioned, it was the mysterious though ineffable, the great unknown."

Rabbi Hiya and Rabbi Jose were walking together in the country and when they reached their destination, said Rabbi Hiya: "This occult meaning of bereshith is undoubtedly correct, since we find in the Book of Genesis that the creation of all things occurred and took place in six days and not more. In an ancient occult work on Genesis we have found many references to this account. Thus, the holy one at first formed a point in which was included and concealed, as in a palace, the forms or prototypes of all created things. Now though the palace contains them, the key of it is the most essential thing which closes and opens it. This palace, the world, is the receptacle or casket in which are enclosed many wonderful and secret mysteries, it has fifty gateways, ten on each of its four sides, nine opening heavenward and one, of which nothing definite is known about it, and it is therefore termed 'The Mysterious Gate.' There is also one kind of lock to all these gates and one key alone opens and closes them and gives entrance into the palace and the treasures therein. Bereshith, bara Alhim, these words are the palace, and Bereshith is the key that conceals or opens up their mysterious meanings. It opens and shuts, it reveals or obscures. Bereshith contains an opening word, shith, and a closing word, bara."

Said Rabbi Jose: "Truly this is so, and I have myself heard the master, Rabbi Simeon, say that this occult word bara closes but does not open, and thus explained it.

"Ere the world became fixed and established, it was wrapped and enshrouded in darkness and chaos reigned supreme and as long as it endured, the world was Tohu (without form and solidity). When this key opened the gates, it became adapted for the generation and production of living beings. When was this? When Abraham came, as it is written: 'These (Aleh) are the generations of the heavens and the earth, behibaram' (Gen. 2:4) (when they were created) which word is au anagram of beabraham (by Abraham). The creation was brought about by the transposing of the letters of the concealing word, bara, into Abar, the sacred principle on which the world was founded and continues to subsist. Mi was the first aspect of the mysterious unknown who, when bara was transposed into Abr, created Alh (these). To Abr he took and joined the letter H, forming Abrh, to Alh. He took and joined I, forming Alhi, then of the two component letters of Mi, he took and added M to each of them and thus were formed Alhim and Abraham. Another explanation of the forming of these names is as follows:

"The holy one took Mi and joined it to Alh and this formed Alhim. He also took Mah, and joining it to Abr, formed Abraham. Now the name Mi (50) has reference to the fifty gates of Binah, the third sephira, and in it is also I, the first letter in the Shem Hamphorah or holy name IHVH, and Mah has also reference to the divine name, for the H thereof is the second letter in it. So the two worlds were formed, by I the world to come through H the present world through Mi, the world on high, through Mah the world below. But until the name of Abraham was formed, there was no generation of living creatures and things, and this explains what is written, Aleh produced the generations of the heaven and the earth bi-Abraham; that is, when the name of Abraham was formed, as it is written 'In that day the Lord God made the earth and the heavens.'"

Rabbi Hiya prostrated himself on the earth and kissing it, exclaimed: "Oh, earth, earth! how hard and unfeeling art thou! In thee lies buried everything delighting the eyes. All the lights of learning and wisdom thou causest to disappear and vanish from the world. How unfeeling thou art. The great master and teacher, the one shining light of the world, by which it was enlightened, has returned to the dust and now lies concealed in thee, even Rabbi Simeon thou hidest him and all things become subject to thee at last. Overwhelmed with emotion, for a moment he became speechless. Again he cried, earth! earth! Exult thou not, for now I see the great masters of light are not delivered into thy hands, for Rabbi Simeon yet lives, and with eyes filled with tears of joy, Rabbi Hiya went on his way and Rabbi Jose was with him. For forty days he fasted that he might see Rabbi Simeon, but it was said to him: "It is not possible for thee to behold him." Then fasted he other forty days, at the end of which he saw as in a vision Rabbi Simeon, with Rabbi Eleazar his son, studying and meditating upon the words upon which Rabbi Jose had discoursed. They were surrounded by a multitude of listening and attentive students. 4aAnon he observed mighty angelic beings, who descended from on high, taking Rabbi Simeon, and Eleazar, his son, with them, wended their way again upwards to the celestial school, where, when they arrived, they all became arrayed with garments of dazzling splendor, whiter and more glittering than the light of the sun.

Then spake Rabbi Simeon, and said: "Let Rabbi Hiya come up hither and behold how great joys the holy one hath prepared for the just and upright in the world to come. Blessed the lot of him who cometh hither with a pure heart and mind, blessed also are they who in the world abide steadfast and firm and unmoved as pillars of right and truth." Rabbi Hiya then ascended and after making obeisance to Rabbi Eleazar and the masters who were standing to receive and welcome him, went and sat down at the feet of Rabbi Simeon. A voice resounded and said: "Close thy eyes and bow thy head, so that thy mind may not be distracted or disturbed." He closed his eyes and there was, as it were, a great light shining afar off and another voice was heard saying: "Ye heavenly beings, high and exalted ones, who unseen and invisible to mortal vision, visit the world, attend ye! Teachers of the mysteries who in your lonely hermitages are sleeping, awaken ye! attend, as also those who before coming hither, have turned darkness into light and made bitter to become sweet, waiting and longing for the dawning of the day when the king should visit his loved ones, in and by whom he shall be glorified and hailed as the King of kings and Lord of lords. Such only have the right and privilege to be present here."

Then Rabbi Hiya saw his fellow students standing around the, masters and they wended their way to the celestial school. Some were ascending and others descending thither, and at their head was the great winged angel of the presence (Metatron), who was saying he had heard in the palace on high that the king, visits everyday and does not forget his lone and loved ones who are struggling towards the higher life unnoticed and unregarded by the world. At that moment three hundred and ninety worlds trembled and shook as with an earthquake. Stars as of fire descended from on high and fell into the great sea, whose ruler then stood up and swore by him that lives forever, that he would dry up all the waters of creation if ever the world and its powers should gather themselves against the children of light to destroy them.

As he ceased speaking, Rabbi Hiya heard a voice from heaven exclaiming: "Fall back! make room for the King Messiah coming to the school of Rabbi Simeon, whose students are all initiates and master teachers of the secret doctrine." Then came Messiah and visited all the celestial schools and confirmed the teachings and expositions of the mysteries given by their appointed instructors. As he entered the great assembly crowned with many crowns, all the great masters rose up and saluted. Turning to Rabbi Simeon, the emanation of whose light reached up to heaven, Messiah spake and said: "Blessed art thou, Rabbi Simeon, for thy mystic teachings are of the highest worth and valued and cherished by all. They only, along with those of Hesekiah, King of Judah, and Achiya, the Solonite, are marked and sealed with the approval of the holy one. I have come hither because I know that the angel of the presence visits no other school save yours."

As he ceased speaking, Rabbi Simeon raised his hand and repeated the vow of the angel of the great sea. Then spake Messiah words which made the heavens, the ocean and Great Leviathan tremble, fearing that the world was about to be destroyed and annihilated. Beholding Rabbi Hiya at the feet of Rabbi Simeon, "Who!" said he, "who has brought hither one clad in garments of the lower world?" "It is Rabbi Hiya," replied Rabbi Simeon, "a student skilled in the science of the mysteries." "Let him then, together with his son, be enrolled as members of thy school." "I pray thee," said Rabbi Simeon again, "that time may be granted for due preparation." The request was granted and Rabbi Hiya overwhelmed with feelings of joy, went forth exclaiming: "Blessed is the lot of the just in heaven, blessed also the lot of Rabbi Simeon ben Jochai, to whom the words of the scripture may be applied: 'I cause those that love me to be blest with substance, and I will fill their treasures.'" (Prov. 8:21)

The following affecting and descriptive account of Rabbi Hiya's decease is not found in some of the early editions of the Zohar and is probably an interpolation from an ancient Kabbalistic work no longer extant.

Rabbi Hiya, perceiving the end of life approaching, exclaimed: "Return, my soul to thy home on high! Thou spark divine of heavenly flame, quit thou this mortal frame. Fearing, trembling, hoping the time has come for thee to mount up to the mansions of light and life. Sweet angelic voices are calling me. My strength is failing, my eyes grow dim; I cease to breathe; the earth is disappearing and heaven opens on my eyes. Me-thinks I hear the fluttering of angel wings. Ah! what do I see'? The tree of life radiating a perfume that fills the azure vault of heaven itself. I see descending the mystic heavenly dove. I recognize King Messiah, whom I saw in Rabbi Simeon's school. Oh! ye angelic beings, lend me your wings, that I may mount on high to meet him. Oh, my soul! can this be death'? How vain the fear and dread of the transports of ecstatic bliss and joys its presence brings! Oh, grave! where is thy victory? Oh, death! where is thy sting?"

A moment, and his soul had taken its flight--the life of Rabbi Hiya had ended.