Tradition tells us that Rabbi Shimon, or Rashbi as he's often called, was one of the greatest mystics of all time, the one to whom the Zohar, the central text of Kabbalah, is attributed. And here he is, at the very end of his life, deeply concerned about the future.
The passage we're looking at comes from the Idra Zuta, a section of the Zohar. The Idra Zuta, meaning the "Lesser Assembly," describes Rabbi Shimon's final teachings and passing. It's a deeply powerful and intimate moment.
Rashbi says, "I testify of me, that I was anxious for the world that it might happen upon the judgments of righteousness and the world might burn by its flames, as said, “she eats and wipes her mouth” (Mishlei 30:20)." He's worried. He fears that the world isn't ready for the intense spiritual light and judgment that's coming. That the world might self-destruct, like the woman in Proverbs who "eats and wipes her mouth, and says, 'I have done no wrong.'" There's a sense of denial, a lack of accountability that troubles him deeply. image for a moment. It's pretty stark. The verse from Mishlei (Proverbs) paints a picture of someone consuming something, enjoying the immediate gratification, and then completely disavowing any responsibility or consequence. Rashbi fears this attitude will lead to the world's downfall.
Then he says something that offers a glimmer of hope, but also a serious challenge: "From now on, that is, after my demise, the world will be guided according to the actions of each person. The depth is commensurate with the pit, that is, actions are rewarded measure for measure."
After he's gone, the responsibility shifts. It's no longer just on the shoulders of a few great individuals. The world will be guided by the collective actions of everyone. This is the principle of "measure for measure," or midda k'neged midda, a core concept in Jewish thought. What you put out into the world will come back to you. Your actions matter. Every. Single. One.
The Zohar is emphasizing that the consequences of our actions, good or bad, will directly impact the world’s trajectory after Rabbi Shimon’s passing. It's a call for individual accountability and mindful living.
But there's a catch. Rashbi laments, "In this generation there are righteous people, but they are too insignificant and cannot rise to defend the generation and the sheep from the four directions of the world." He sees righteous individuals, but they lack the influence, the strength, or perhaps the unity to truly protect the world.
This is where it gets really interesting, and perhaps a bit uncomfortable. What does it mean to be a "righteous person" who is "too insignificant"? Are we talking about a lack of power? A lack of voice? Or perhaps a lack of courage to stand up for what's. The Idra Zuta leaves us with a powerful question: What kind of world do we want to create? And are we, as individuals, doing enough to ensure that it's a world guided by righteousness and compassion, rather than denial and self-destruction? It's a question worth pondering, long after Rabbi Shimon's last breath.