Daf 16b (דַּף ט״ז ע״ב)

“And after the spirit, an earthquake; but Hashem was not in the earthquake” (1 Kings 19) (וְאַחַר הָרוּחַ רַעַשׁ לֹא בָּרַעַשׁ יְיָ). For the Name Tzeva’ot rules in it, in the secret of bohu (דְּהָא שֵׁם צְבָאוֹת שָׁלְטָא בֵּיהּ בְּרָזָא דְּבֹהוּ). And because of this it is called bohu—“quake,” for it is not without quake (וְעַל דָּא אִקְרֵי בֹּהוּ רַעַשׁ דְּלָאו אִיהוּ בְּלָא רַעַשׁ). “And after the earthquake, fire; but Hashem was not in the fire” (1 Kings 19) (וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָּאֵשׁ יְיָ). For the Name Elohim rules in it, from the side of darkness (דְּהָא שְׁמָא דְּאֱלֹהִים שָׁלְטָא בֵּיהּ מִסִּטְרָא דְּחֲשׁוֹךְ). “And after the fire, a still small voice” (1 Kings 19) (וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַקָּה). Here is found the Name YHVH (הָכָא אִשְׁתְּכַח שֵׁם יְיָ). Four sections are here (אַרְבַּע פִּרְקִין הָכָא), which are the sections of the body and the known limbs (דְּאִנּוּן פִּרְקֵי גוּפָא וְאֵבְרִין יְדִיעָן), which are four (דְּאִנּוּן אַרְבָּעָה), and they are twelve (וְאִנּוּן תְּרִיסַר). And here is the engraved Name (וְהָכָא שְׁמָא גְלִיפָא). Completion from the omissions (section twenty-six) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן כ״ו).

Rabbi Binyamin Levi said (רִבִּי בִנְיָמִן לֵוִי): I found written a Name of twelve letters (מַצָאתִי כָּתוּב שֵׁם בֵּן י״ב אוֹתִיּוֹת): Yod–Heh, Yod–Heh, Vav–Heh, Vav–Heh, Vav–Heh, Yod–Heh (יְהַ יְהַ וְהַ וְהַ וָה יִה). Tohu, in Mispar Katan [Small Number], together with three letters, has the numerical value of Shin, Shin–Dalet, Shaddai (תֹּה״וּ בְּמִסְפָּר קָטָן עִם ג׳ אוֹתִיּוֹת גִימַטְרִיָּא ש׳ ש״ד שד״י). Bohu, in Mispar Katan [Small Number], has the numerical value of Tzevaot, as follows: Bet, Bet–Heh, Bohu (בֹּהוּ בְּמִסְפָּר קָטָן גִימַטְרִיָּא צְבָאוֹת כָּזֶה ב׳ ב״ה בֹּהוּ). Choshekh [Darkness], in Mispar Katan [Small Number] together with the kolel [inclusive count], has the numerical value of Elohim (חֹשֶׁךְ בְּמִסְפָּר קָטָן עִם הַכּוֹלֵל גִימַטְרִיָּא אֱלֹהִים). Ruach [Spirit], in Mispar Katan [Small Number] together with the kolel [inclusive count], has the numerical value of Havayah in Mispar Katan [Small Number] (רוּחַ בְּמִסְפָּר קָטָן עִם הַכּוֹלֵל בְּגִימַטְרִיָּא יהו״ה בְּמִסְפָּר קָטָן). Ra‘ash [Noise], in Mispar Katan [Small Number] together with the kolel [inclusive count], has the numerical value of Bohu (רַעַשׁ בְּמִסְפָּר קָטָן עִם הַכּוֹלֵל גִימַטְרִיָּא בֹּהוּ). A still, small voice, in Mispar Katan [Small Number] together with the kolel [inclusive count], has the numerical value of Havayah, with twelve more corresponding to the Name of twelve that was transmitted to Eliyahu in the cave (קוֹל דְּמָמָה דַקָּה בְּמִסְפָּר קָטָן עִם הַכּוֹלֵל יהו״ה וְי״ב יוֹתֵר כְּנֶגֶד שֵׁם י״ב הַנִמְסָר לְאֵלִיָּהוּ בַּמְּעָרָה). And likewise Dakah [Small], in Mispar Katan [Small Number] together with the three letters, has the numerical value of Yabak (וְכֵן דַקָּה בְּמִסְפָּר קָטָן עִם הַשְׁלֹשָׁה אוֹתִיּוֹת גִימַטְרִיָּא יב״ק). It appears, in my humble opinion (נִרְאֶה לְעַנְיוּת דַּעְתִּי נלעד״ן).

These are the twelve letters delivered to Eliyahu in the cave p1-31(דִּתְרֵיסַר אַתְוָון דְּאִתְמָסַר לְאֵלִיָּהוּ בַּמְעָרָה). “And Elohim said: Let there be light, and there was light” (Bereshit 1) (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר). From here begins the service to find the hidden things—how the world was created in detail (מֵהָכָא אִיהוּ שֵׁירוּתָא לְאַשְׁכָּחָא גְּנִיזִין הֵיךְ אִתְבְּרֵי עָלְמָא בִּפְרָט). For until here it was in general (דְּעַד הָכָא הֲוָה בִּכְלָל). And afterward the general returned (וּבָתַר אִתְהַדַּר כְּלַל), to be general, particular, and general (לְמֶהוֵי כְּלַל וּפְרַט וּכְלָל). Until here all was dependent in the air, from the secret of Ein Sof (עַד הָכָא הֲוָה כֹּלָּא תַּלְיָיא בַּאֲוִירָא מֵרָזָא דְאֵין סוֹף). When the power spread in the supernal palace, the secret of Elohim (כֵּיוָן דְּאִתְפְּשַׁט חֵילָא בְּהֵיכָלָא עִלָּאָה רָזָא דְּאֱלֹהִים), it is written with “saying”: “And Elohim said” (כְּתִיב בֵּיהּ אֲמִירָה וַיֹּאמֶר אֱלֹהִים). For above it is not written with “saying” in detail (דְּהָא לְעֵילָא לָא כְּתִיב בֵּיהּ אֲמִירָה בִּפְרָט). And although “Bereshit” is a saying, it is not written there “And He said” (וְאַף עַל גַּב דִּבְרֵאשִׁית מַאֲמָר הוּא, אֲבָל לָא כְּתִיב בֵּיהּ וַיֹּאמֶר). This “And He said” stands to be asked and to be known (דָּא וַיֹּאמֶר אִיהוּ קַיְּימָא לְמִשְׁאַל וּלְמִנְדַע). “And He said”—a power uplifted and exalted in secret (וַיֹּאמֶר חֵילָא דְאִתְרָם וְאֲרָמוּתָא בַּחֲשַׁאי), from the secret of Ein Sof, in the secret, (Some say: in the Head), of thought (מֵרָזָא דְאֵין סוֹף בְּרָזָא (נ״א בְּרֵישָׁא) דְּמַחֲשָׁבָה). “And Elohim said”—now, that palace begot from what had been prepared from the holy seed, and begot in secret (וַיֹּאמֶר אֱלֹהִים הַשְׁתָּא אוֹלִיד הַהוּא הֵיכָלָא מִמַּה דְּאִתְעֲדִיאַת מִזַּרְעָא דְקוֹדֶשׁ, וְאוֹלִיד בַּחֲשַׁאי). And that which was born was heard outside (וְהַהוּא דְּאִתְיְלַד אִשְׁתְּמַע לְבַר). Whoever begets, begets in secret, without being heard at all (מָאן דְּאוֹלִיד לֵיהּ אוֹלִיד בַּחֲשַׁאי דְּלָא אִשְׁתְּמַע כְּלָל). Once it goes out from him, that which goes out becomes a voice that is heard outside (כֵּיוָן דְּנָפַק מִנֵּיהּ, מָאן דְּנָפַק, אִתְעֲבִיד קוֹל דְּאִשְׁתְּמַע לְבָר). “Let there be light.” Everything that went forth in this secret went forth (יְהִי אוֹר. כָּל מַה דְּנָפַק בְּרָזָא דָא נָפַק). “Yehi” upon the secret of Abba and Imma, which is Yod–Hei (יְהִי עַל רָזָא דְאַבָּא וְאִמָּא דְּאִיהוּ י״ה). And afterward it returned to the primordial point (וּלְבָתַר אִתְהַדַּר לִנְקוּדָה קַדְמָאָה), to be a service to spread to another word, “light” (לְמֶהֱוֵי שֵׁירוּתָא לְאִתְפַּשְׁטָא לְמִלָּה אָחֳרָא אוֹר). “And there was light”—light that already was (וַיְהִי אוֹר, אוֹר דִּכְבָר הֲוָה). This light is the hidden secret, the spreading that spread and burst forth from the secret of the concealment of the supernal hidden air (אוֹר דָּא רָזָא סְתִימָא אִתְפַּשְׁטוּתָא דְּאִתְפְּשַׁט וְאִתְבְּקַע מֵרָזָא דְּסִתְרָא דְּאֲוִיר עִלָּאָה סְתִימָא). It split at first and brought forth one hidden point from its secret (בָּקַע בְּקַדְמִיתָא וְאַפִּיק חַד נְקוּדָה סְתִימָא מֵרָזָא דִילֵיהּ). For Ein Sof split from its air and revealed this point—Yod (דְּהָא אֵין סוֹף בָּקַע מֵאֲוִירָא דִילֵיהּ וְגָלֵי הַאי נְקוּדָה י). When this Yod spread (כֵּיוָן דְּהַאי י אִתְפְּשַׁט), what remained was found as light from that secret of that hidden air (מַה דְּאִשְׁתָּאַר אִשְׁתְּכַח אוֹר מֵהַהוּא רָזָא דְּהַהוּא אֲוִיר סְתִימָאָה).

When the primordial point Yod was found from it (כַּד אִשְׁתְּכַח מִנֵּיהּ נְקוּדָה קַדְמָאָה י), afterward upon it was revealed “reaches and does not reach” (אִתְגְּלִי לְבָתַר עֲלֵיהּ מָטֵי וְלָא מָטֵי). When it spread, it went forth, and it is the light that remained from the air (כֵּיוָן דְּאִתְפְּשַׁט נָפַק וְאִיהוּ הוּא אוֹר דְּאִשְׁתְּאַר מֵאֲוִיר). And this is the light that already was, and behold it stands (וְהַיְנוּ אוֹר דִּכְבָר הֲוָה, וְהָא קַיָּימָא). It went out and ascended and was concealed, and one point remained from it (נָפַק וְאִסְתַּלַּק וְאִתְגְּנִיז וְאִשְׁתְּאַר חַד נְקוּדָה מִנֵּיהּ), to be “reaches continually” in the hidden way, in that point—“reaches and does not reach” (לְמֶהוֵי מָטֵי תָּדִיר בְּאוֹרַח גְּנִיזוּ בְּהַהִיא נְקוּדָה מָטֵי וְלָא מָטֵי). It shines within it in the way of the primordial point that went forth from it (נָהִיר בֵּיהּ בְּאוֹרַח נְקוּדָה קַדְמָאָה דְּנָפַק מִנֵּיהּ). And therefore all is bound this in that (וּבְגִין כָּךְ כֹּלָּא אָחִיד דָּא בְּדָא). It shines in this and in that (נָהִיר בְּהַאי וּבְהַאי).

When all ascended, they ascended and were united in Him (כַּד סָלִיק כֹּלָּא סָלְקִין וְאִתְאַחֲדָן בֵּיהּ), and He reached and was concealed in the place of Ein Sof (וְאִיהוּ מָטֵי וְאִגְנִיז בְּאֲתַר דְּאֵי״ן סוֹ״ף), and all was made one (וְכֹלָּא חַד אִתְעֲבִיד). That point of light, light it is (הַהוּא נְקוּדָה דְאוֹר, אוֹר אִיהוּ). And there spread and shone within it seven letters of the alef–beit, and they were not hardened, but were moist (וְאִתְפְּשַׁט וּנְהִירוּ בֵּיהּ שֶׁבַע אַתְוָון דְּאַלְפָּא־בֵּיתָא וְלָא אַקְרִישׁוּ וְלַחִים הֲווּ). Darkness went forth afterward (נָפַק חֹשֶׁךְ לְבָתַר), and seven other letters of the alef–beit went forth within it, and they were not hardened but stood moist (וְנָפְקוּ בֵּיהּ שֶׁבַע אַתְוָון אָחֳרָן דְּאַלְפָּא־בֵּיתָא וְלָא אַקְרִישׁוּ וְקַיְימוּ לַחִים). The firmament went forth, to separate the division of two sides (נָפַק רָקִיעַ דְּאַפְרִישׁ מַחֲלוֹקֶת דִּתְרֵין סִטְרִין), and eight other letters went forth within it (וְנָפְקוּ בֵּיהּ תְּמַנְיָא אַתְוָון אָחֳרָנִין). Then there were twenty-two (כְּדֵין כ״ב). Seven letters from this side leaped and seven from that side, and they were engraved all in that firmament, and they stood moist (דָּלְגוּ שֶׁבַע אַתְוָון דְּהַאי סִטְרָא וְשֶׁבַע דְּהַאי סִטְרָא, וְאִתְגְּלִיפוּ כֻּלְהוּ בְּהַהוּא רָקִיעַ וְהֲווּ קַיְימֵי לַחִים). That firmament hardened (אַקְרֵישׁ הַהוּא רָקִיעַ), and the letters hardened, and they clothed themselves and were formed in their forms (וְאַקְרִישׁוּ אַתְוָון וְאִגְלִימוּ וְאִתְצַיְירוּ בְּצִיּוּרַיְיהוּ). And there the Orayta was engraved, to shine outward (וְאַגְלִיף תַּמָּן אוֹרַיְיתָא לְאַנְהָרָא לְבַר). “Let there be light”—this is the great El, the secret that went forth from the primordial air (יְהִי אוֹר דְּהוּא אֵל גָּדוֹל רָזָא דְּנָפִיק מֵאֲוִיר קַדְמָאָה). “And there was”—the secret of darkness that is called Elohim, light that is included left in right (וַיְהִי רָזָא דְּחֹשֶׁךְ דְּאִקְרֵי אֱלֹהִים אוֹר דְּאִתְכְּלִיל שְׂמָאלָא בְּיָמִינָא). And then, from the secret of El, there became Elohim, the right was included in the left, and the left in the right (וּכְדֵין מֵרָזָא דְּאֵל הֲוֵי אֱלֹהִים, אִתְכְּלִיל יָמִינָא בִּשְׂמָאלָא וּשְׂמָאלָא בְּיָמִינָא). “And Elohim saw the light, that it was good”—this is the middle pillar (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי־טוֹב דָּא עַמּוּדָא דְאֶמְצָעִיתָא). “That it was good”—He illumined above and below and to all other sides (כִּי־טוֹב אַנְהִיר עֵילָא וְתַתָּא וּלְכָל שְׁאָר סִטְרִין), in the secret of Yod–Hei–Vav–Hei, the Name that holds all sides (בְּרָזָא יְ־הוָ־ה שְׁמָא דְּאָחִיד לְכָל סִטְרִין). “And Elohim separated…”—He separated the division, to make all complete (וַיַּבְדֵּל אֱלֹהִים וְגו׳ אַפְרִישׁ מַחְלוֹקֶת לְמֶהֱוֵי כֹּלָּא שְׁלִים). Completion from the omissions (section three) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ג׳).

It is written: “And Elohim called the light Day” (Bereshit 1) (כְּתִיב וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם), and it is written: “And Elohim saw the light, that it was good” (Bereshit 1) (וּכְתִיב וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי־טוֹב).

Come and see: this light below, when it shines, it is from the power that was given to it from the “Good” above (תָּא חֲזֵי הַאי אוֹר דִּלְתַתָּא כַּד נָהִיר מֵחֵילָא דְּאִתְיְהִיב לֵיהּ מִטּוֹב דִלְעֵילָא). And because of this, the number of the days of the sun is 365, forty-nine weeks (וּבְגִין כַּךְ מִנְיָן יְמוֹת הַחַמָּה שׁס״ה מ״ט שָׁבוּעִין). From them, corresponding to this level of the Tzaddik, which is called “Good,” he is the seventh (מִנְּהוֹן לָקֳבֵל הַאי דַּרְגָּא דְצַדִּיק דְּאִיקְרֵי טוֹב וְאִיהוּ שְׁבִיעִי), and this sun below receives from him (וְיָנִיק מִנֵּיהּ הַאי שִׁמְשָׁא דִּלְתַתָּא). Seven weeks seven times, corresponding to the seven weeks seven times, he receives from the supernal Imma, which is called Jubilee (שִׁבְעָה שָׁבוּעִין שִׁבְעָה זִמְנִין לָקֳבֵל שִׁבְעָה שָׁבוּעִין ז׳ זִמְנִין דְּאִיהוּ יָנִיק מֵאִמָּא עִלָּאָה דְּאִקְּרֵי יוֹבְלָא). And opposite her are two Jubilees below (וּלְקֳבְּלָה שְׁנֵי יוֹבֵל דִּלְתַתָּא). From 365, there remain 22 days, corresponding to the 22 letters of the Orayta, and the lower world stands upon them (אִשְׁתָּאֲרוּ מִשּׁס״ה כ״ב יוֹמִין לָקֳבֵל כ״ב אַתְוָון דְּאוֹרַיְיתָא דְּעַלְמָא תַּתָּאָה אִתְקַיֵּים עָלַיְיהוּ). For the supernal Tzaddik is called the written Torah (דְּהָא צַדִּיק דִּלְעֵילָא תּוֹרָה שֶׁבִּכְתָב אִיקְרֵי). And when those 365 days are complete, they return again to receive from this level of “Good,” this level, and all those seven supernal levels return again to receive from the supernal Imma (וְכַד אִשְׁתַּלִּימוּ אִינוּן שׁס״ה יוֹמִין תָּיְיבִין תִּנְיָינוּת לְקַבְּלָא מֵהַאי דַּרְגָּא דְּטוֹב דְּהַאי דַּרְגָּא וְכָל אִינוּן שֶׁבַע דַּרְגִּין עִלָּאִין תָּיְיבִין תִּנְיָינוּת לְקַבְּלָא מֵאִמָּא עִלָּאָה). And this level of the moon that rules at night receives from this level, which is called the lower Shekhinta (וְהַאי דַּרְגָּא דְּסִיהֲרָא דְּשָׁלְטָא בְּלֵילְיָא יַנְקָא מֵהַאי דַּרְגָּא דְּאִקְּרֵי שְׁכִינְתָּא תַּתָּאָה). She receives from that Tzaddik (דְּיַנְקָא מֵהַהוּא צַדִּיק). And because that Tzaddik fills her from those supernal delights, and she receives from him, the moon is so called (וּבְגִין דְּהַהוּא צַדִּיק אִמְלֵי לָהּ מֵהֲנְהוּ תַּפְנוּקִין עִילָאִין וְיָנְקָא מִנֵּיהּ אִיקְרֵי סִיהֲרָא). For just as this moon below has no light of her own, but only what is given to her from the sun (דִּכְּמָה דְּהָאי סִיהֲרָא תַתָּאָה לֵית לָהּ נְהוֹרָא מִגַּרְמָהּ אֶלָּא מַאי דְּאִתְיְהִיב לָהּ מִן שִׁמְשָׁא), so too this level above. And this level is called the sea of wisdom above (הֲכִי נָמֵי הַהוּא דַּרְגָּא דִלְעֵילָא וְהַאי דַּרְגָּא אִיקְרֵי יַמָּא דְּחָכְמְתָּא לְעֵילָא). And there stand twelve supernal holy tribes: three to the north, three to the south, three to the west, and three to the east (וְקַיְימֵי תְּרֵיסַר שִׁבְטִין עִלָּאִין קַדִּישִׁין תְּלָתָא לִצְפוֹנָא וּתְלָתָא לְדָרוֹמָא וּתְלָתָא לְמַעֲרָבָא וּתְלָתָא לְמָדִינְחָא), and this sea of wisdom is upon them (וְהַאי יַמָּא דְּחָכְמְתָּא עָלַיְיהוּ). And opposite them below, twelve tribes stand, surrounding the altar in this likeness (וְלָקֳבְלֵיהוֹן לְתַתָּא י״ב שִׁבְטִין קַיְימִין סָחְרָנֵי מַדְבְּחָא כְּהַאי גַּוְונָא). And corresponding to this level, Shlomo made the sea below, standing on twelve oxen (וְלָקֳבֵל הַאי דַּרְגָּא עֲבַד שְׁלֹמֹה יַמָּא לְתַתָּא עוֹמֵד עַל שְׁנֵים עֲשָׂר בָּקָר). And this sea above is called “Sea.” Why is it called Sea? Because of that level of the Tzaddik that fills this sea, it is called Day (וְהַאי יַמָּא לְעֵילָא אִיקְרֵי יָ״ם מָאי טַעְמָא אִקְרֵי יָם אֶלָּא בְּגִין הַהוּא דַּרְגָּא דְצַדִּיק דְּאִמְלֵי לְהַאי יָם אִיקְרֵי יוֹם). As it is written: “And Elohim called the light Day” (Bereshit 1) (דִּכְתִיב וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם). And it is written: “Light is sown for the Tzaddik” (Psalms 97) (וּכְתִיב אוֹר זָרוּעַ לַצַּדִּיק). And this one shines in the secret of the holy Name, in which is filled this sea that is called the lower Hei, the final letter of the holy Name (וְהַאי נָהִיר בְּרָזָא דִּשְׁמָא קַדִּישָׁא דְּבֵיהּ אִמְלֵי לְהַאי יָם דְּאִקְרֵי הֵ״א תַּתָּאָה). This is what is written: “All the rivers go to the sea” (Ecclesiastes 1) (הֲדָא הוּא דִּכְתִיב כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם). “All” is this level of the Tzaddik, which is called Kol (all), because all delights go forth from him (כָּל דָּא דַּרְגָּא דְצַדִּיק דְּאִיקְרֵי כָּל בְּגִין דְּכָל תַּפְנוּקִין נַפְקִין מִנֵּיהּ). The rivers—these are the five levels with him—that go to the sea, to fill it (הַנְּחָלִים אִלֵּין חֲמֵשׁ דַּרְגִּין דְּעִמֵּיהּ הוֹלְכִים אֵל הַיָּם לְאִמְלֵי לָהּ). And this level is called Bat Sheva (וְהַאי דַּרְגָּא אִקְרֵי בַּת שֶׁבַע). And when this Tzaddik shines to this level in the secret of seven weeks seven times (וְכַד נָהִיר הַאי צַדִּיק לְהַאי דַּרְגָּא בְּרָזָא דְּשִׁבְעָה שָׁבוּעִין שֶׁבַע זִמְנִין), the sun below shines in the secret of seven weeks seven times to the moon (שִׁמְשָׁא תַּתָּאָה נָהִיר בְּרָזָא דְּשִׁבְעָה שָׁבוּעִין שֶׁבַע זִמְנִין לְסִיהֲרָא). Because of this, the year of the moon is three hundred and fifty-five days (בְּגִין כַּךְ שְׁנַת הַלְּבָנָה שׁנ״ה יוֹמִין), forty-nine weeks of them correspond to this seventh level, the supernal sea which flows from the Tzaddik (מ״ט שָׁבוּעִין מִנְּהוֹן לָקֳבֵל הַאי דַּרְגָּא שְׁבִיעָאָה יַמָּא עִילָאָה דְנָהַרָא מִצַּדִּיק), in forty-nine supernal weeks of illumination (בְּמ״ט שָׁבוּעִין נְהוֹרִין עִילָאִין), twelve days remain for the calculation of the three hundred and fifty-five (אִשְׁתָּאֲרוּ תְּרֵיסַר יוֹמִין לְחוּשְׁבָּן שׁנ״ה), corresponding to the twelve tribes who circle this sea to bring down the rain of the Mishkan (לְקֳבֵּלֵי י״ב שִׁבְטִין דְּסָחְרָנֵי הַאי יַמָּא לְמִיטַר מַטְּרַת מִשְׁכְּנָא), through the twelve supernal gates that are in supernal Yerushalayim (בִּתְרֵיסַר תַּרְעִין עִילָאִין דְּאִית בִּירוּשָׁלַיִם עִילָאָה), and the pathways (ומאוֹרְחָא) and roads of these supernal gates are drawn through by the tribes from the lower Imma, each one to its side as is fitting for it (וְאוֹרְחָא דְּאִינּוּן תַּרְעִין עִילָאִין יַנְקִין אִינוּן שִׁבְטִין מֵאִמָּא תַּתָּאָה כָּל חַד לְסִטְרֵיהּ כְּדְּקָא חֲזֵי לֵיהּ). This is what is written: one gate of Yehudah (הֲדָא הוּא דִּכְתִיב שַׁעַר יְהוּדָה אֶחָד) (Ezekiel 48), and regarding this it is written: everyone who is called by My Name (וְעַל דָּא כְּתִיב כָּל הַנִּקְרָא בִּשְׁמִי) (Isaiah 43)—this is the level of the Tzaddik who shines with the power of My Name (דָּא דַּרְגָּא דְּצַדִּיק דְּנָהִיר בְּחֵילָא דִּשְׁמִי), and for My glory I created him, to illuminate that place which is called My glory, I created him (וְלִכְבוֹדִי בְּרָאתִיו לְאַנְהֲרָא לְהַהוּא אֲתַר דְּאִקְּרֵי כְּבוֹדִי בְּרָאתִיו), and this is the sea of Chokhmah that is called the Glory of Hashem that is revealed in the Mishkan (וְדָא יַמָּא דְּחָכְמְתָא דְּאִקְּרֵי כְּבוֹד ה׳ דְּאִתְגְּלֵי בְּמִשְׁכְּנָא).

I formed it—this is the secret of the lower day, which corresponds to the supernal whole (יְּצָרְתִּיו דָּא רָזָא דְּיוֹם דִּלְתַתָּא דְּאִיהוּ לָקֳבֵל כָּ״ל דִּלְעֵילָא), and regarding this it is written: Who forms light (וְעַל דָּא כְּתִיב יוֹצֵר אוֹר) (Isaiah 45), and this supernal Tzaddik—it is not written of him “formation” until his action is revealed below and he shines upon the lower world from him (וְהַאי צַדִּיק דִּלְעֵילָא לָא כְּתִיב בֵּיהּ יְצִירָה עַד דְּיִתְגַּלֵּי עֲבִידְתֵּיהּ לְתַתָּא וְנָהִיר עַלְמָא תַּתָּאָה מִנֵּיהּ). I even made it—this is the moon below (אַף עֲשִׂיתִּיו דָּא סִיהֲרָא לְתַתָּא), this is what is written: and creates darkness (הֲדָא הוּא דִּכְתִיב וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45), and when they are joined together, then He makes peace—peace above, peace below (כַּד אִתְחַבָּרוּ כְּדֵין עוֹשֶׂה שָׁלוֹם שְׁלָמָא לְעָלְמָא), this is what is written: and there was evening and there was morning, one day (הֲדָא הוּא דִּכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד) (Bereshit 1). Then there is unification above, unification below—peace above, peace below (כְּדֵין יִחוּדָא לְעֵילָא יִחוּדָא לְתַתָּא שְׁלָמָא לְעֵילָא שְׁלָמָא לְתַתָּא).

In this likeness, Yosef below, for he is held by the Tzaddik above (כְּגוֹוָנָא דָּא יוֹסֵף לְתַתָּא דְּהָא אֲחִיד בְּצַדִּיק דִּלְעֵילָא), and when he was completed below, he added peace in all the worlds and in all the supernal days (וְכַד אִשְׁתְּלִים לְתַתָּא אוֹסִיף שְׁלָמָא בְּכֻלְּהוּ עָלְמִין וּבְכָל יוֹמִין עִילָאִין). It is written here: and it was when she spoke to Yosef day after day (כְּתִיב הָכָא וַיְהִי כְּדָבְּרָה אֶל יוֹסֵף יוֹם יוֹם) (Bereshit 39), and it is written there: Blessed is Hashem, day after day (וּכְתִיב הֲתָם בָּרוּךְ יְיָ יוֹם יוֹם) (Psalms 68), because he did not listen to her—the wife of Potiphar—day after day (בְּגִין דְּלָא שָׁמַע לָהּ לְאֵשֶׁת פּוֹטִיפַר יוֹם יוֹם), then the supernal days are in peace and blessing in all the worlds (כְּדֵין יוֹמִין עִילָאִין בִּשְׁלָמָא וּבִרְכָתָא בְּכֻלְּהוּ עָלְמִין). And Elohim said: Let there be lights in the firmament of the heavens (וַיֹּאמֶר אֱלֹהִים יְהִי מְאוֹרוֹת בִּרְקִיעַ הַשָּׁמַיִם) (Bereshit 1). There we learned: Rabbi Yitzchak said, what is that which is written: You are entirely beautiful, my beloved, and there is no blemish in you (תַּמָּן תָּנֵינָן אָמַר רִבִּי יִצְחָק מַאי דִּכְתִיב כֻּלָּךְ יָפָה רַעֲיָתִי וּמוּם אֵין בָּךְ) (Song of Songs 4).

Come and see: when the Holy One Blessed Be He created His world, He made it from that supernal light that was emanated above (תָּא חֲזֵי כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עֲשָׂאוֹ מֵאוֹתוֹ הָאוֹר הַנֶאֱצָל לְמַעְלָה), and He created the heavens from that firmament—the first light that the Holy One Blessed Be He prepared and created at the beginning (וּבָרָא אֶת הַשָּׁמַיִם מֵאוֹתוֹ רָקִיעַ הָרִאשׁוֹן שֶׁהֵכִינוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וּבְרָאוֹ בַּתְּחִלָּה), and that firmament gave birth to all the other heavens (וְאוֹתוֹ הָרָקִיעַ הוֹלִיד כָּל שְׁאָר הַשָּׁמַיִם). (Some say: the firmaments) (נ״א הָרְקִיעִים) that came into being from it (שְׁנִתְהַווּ מִמֶּנּוּ). And Rabbi Yehudah said in the name of Rav: That firmament gave birth to all the lights from that light which it receives from above (וְאָמַר רַב יְהוּדָה אָמַר רַב אוֹתוֹ הָרָקִיעַ הוֹלִיד כָּל הַמְּאוֹרוֹת מֵאוֹתוֹ הָאוֹר שְׁמְקַבֵּל לְמַעְלָה), and when the Holy One Blessed Be He created that firmament, He took the lights and placed them in that firmament, which is called the firmament of the heavens (וּכְשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתוֹ רָקִיעַ נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמְּאוֹרוֹת וְהִנִּיחָם בְּאוֹתוֹ רָקִיעַ הַנִּקְרָא רְקִיעַ הַשָּׁמַיִם), and that firmament came into being from the heavens (וְאוֹתוֹ רָקִיעַ נִתְהַוָּה מִן הַשָּׁמַיִם). Rabbi Yehudah said in the name of Rav: The upper firmament gave birth to the heavens that are beneath it (דְּאָמַר רִבִּי יְהוּדָה אָמַר רַב הָרָקִיעַ הָעֶלְיוֹן הוֹלִיד אֶת הַשָּׁמַיִם אֲשֶׁר תַּחְתָּיו), and the heavens gave birth to this firmament, and it is called the firmament of the heavens, and the Holy One Blessed Be He took those lights and placed them in it (וְהַשָּׁמַיִם הוֹלִידוּ הַאי רָקִיעַ וְנִקְרָא רָקִיעַ הַשָּׁמַיִם וְנָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא הֲנֵי מְאוֹרוֹת וּנְתָנָם בּוֹ). This is what is written: And Elohim placed them in the firmament of the heavens (הֲדָא הוּא דִּכְתִיב וַיִּתֵּן אוֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם) (Bereshit 1).

Rabbi Yitzchak said: The Holy One Blessed Be He made these luminaries (אָמַר רִבִּי יִצְחָק, עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הֲנֵי מְאוֹרוֹת), and placed them in the hand of the firmament (וְהִנִּיחָם בְּיָד הָרָקִיעַ) [Some say: in this firmament (נ״א: בָּזֶה)], to be a dominion over the earth and for the creatures to make use of them (לִהְיוֹת מֶמְשָׁלָה עַל הָאָרֶץ וּלְהִשְׁתָּמֵשׁ בָּהֶם הַבְּרִיוֹת), and both of them gave their light equally (וּשְׁנֵיהֶם נָתְנוּ אוֹרָם בְּשָׁוֶה). The moon said: It is not fitting to be used and conducted with two crowns equally (אָמְרָה הַלְּבָנָה, אֵין נָאָה לְהִשְׁתָּמֵשׁ וּלְהִתְנַהֵג בִּשְׁנֵי כְּתָרִים בְּשָׁוֶה). What did the Holy One Blessed Be He do? He diminished her (מָה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הִמְעִיט אוֹתָהּ). And this is the atonement of the goat of Rosh Chodesh, of which it is said: a sin offering to Hashem (וְהַיְינוּ הַכַּפָּרָה שֶׁל שְׂעִיר רֹאשׁ חוֹדֶשׁ שֶׁנֶּאֱמַר בּוֹ: חַטָּאת לַיְיָ) (Numbers 28).

Rabbi Ya'akov said: And in several places we learned this, and it was not settled in my heart, this matter (אָמַר רִבִּי יַעֲקֹב, וּבְכַמָּה אֲתַר תָּנֵינָן דָּא, וְלָא אִתְיָישְׁבָא בְּלִבָּאי עִנְיָינָא). When Rav Nachman came, they went and asked him (כַּד אֲתָא רַב נַחְמָן, אָתוּ וְשָׁיְילוּהוּ). From Shime‘an he said (מִשִׁמְעָן אָמַר) [Some say: as its literal meaning (נ״א: כְּמַשְׁמָעוֹ)]. Rabbi Yehudah said to Rabbi Ya'akov: Do you at all wish to transgress the words of your Friends? (אָמַר רִבִּי יְהוּדָה לְרִבִּי יַעֲקֹב, כְּלוּם אַתָּה רוֹצֶה לַעֲבוֹר עַל דִּבְרֵי חֲבֵירֶיךָ). He was silent (אִשְׁתִּיק).

Rabbi Yose son of Rabbi Shimon ben Lekunya came to see Rabbi El'azar, his son-in-law (רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לְקוּנְיָא, אֲתָא לְמֵחֲמֵי לְרִבִּי אֶלְעָזָר חֲתָנֵיהּ). His daughter went out and took his hands to kiss them (נַפְקַת בְּרַתֵּיהּ, וְשַׁקְלָת יְדוֹהִי לְנַשְׁקָא לְהוֹן). And he said to her: Go, and diminish yourself before your husband, for he is holy (וְאָמַר לָהּ, לְכִי וּמַעֲטִי אֶת עַצְמֵךְ מִקָּמֵיהּ בַּעֲלִיךְ, דְּאִיהוּ קַדִּישָׁא). Rabbi El'azar heard (שָׁמַע רִבִּי אֶלְעָזָר). He said: Now I know, I recall one word which is a precious pearl, said concerning the moon, as we learned: that Kudsha Berikh Hu said to the moon: Go, and diminish yourself (אָמַר, כְּעָן יָדַעְנָא אֲנָא מַדְכָּרְנָא מִלָּה חַד, דְּאִיהִי מַרְגְּלָא יַקִּירָא, דְּאִתְמַר עַל סִיהֲרָא, כְּדְּתָנֵינָן דְּקוּדְשָׁא בְּרִיךְ הוּא אָמַר לְסִיהֲרָא: לְכִי וּמַעֲטִי אֶת עַצְמֵךְ). The moon thought that no authority had been given to her (דְּחַשְׁבָה סִיהֲרָא דְּלָא אִתְיְהִיב שׁוּלְטָנָא לָהּ). His father-in-law said to him: Thus I heard, and thus it was arranged in my heart, but so as not to transgress the opinion of my Friends, I kept silent (אָמַר לֵיהּ חַמוֹהִי, אֲנָא כַּךְ שְׁמַעְנָא, וְכַךְ הֲוָה מְסוּדָר בְּלִבָּאי, וּבְגִין דְּלָא אֲעֲבָּר עַל דַּעֲתוֹהִי דְּחַבְרָאי, שָׁתַקְתִּי).

Rabbi El'azar opened and said: Happy are you, Yisrael, who is like you? (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר: אֲשְׁרֶיךָ יִשְׂרָאֵל, מִי כָּמוֹךָ) (Deuteronomy 33). A people saved by Hashem, the shield of your help, and that is the sword of your pride (עַם נוֹשָׁע בַּיְיָ, מָגֵן עֶזְרֶךָ, וַאֲשֶׁר חֶרֶב גָּאֲוָתֶּךָ). Rabbi El'azar said: And is the pride of Yisrael in the sword? (אָמַר רִבִּי אֶלְעָזָר, וְכִי גָּאֲוָתָן שֶׁל יִשְׂרָאֵל בַּחֶרֶב הוּא). Surely not, for the sword was given to Esav, as it is written: By your sword you shall live (לָאו הֲכִי, דְּהָא חֶרֶב לְעֵשָׂו אִתְיְהִיבַת, דִּכְתִיב: וְעַל חַרְבְּךָ תִּחְיֶה) (Bereshit 27). Rather, thus I have heard from my father (אֶלָּא הֲכִי שְׁמַעְנָא מֵאַבוֹי), these are the Torah scholars (דְּאִלֵּין תַּלְמִידֵי חֲכָמִים), when they hear a word and it is not settled in their hearts (דְּכָד שַׁמְעִין מִלָּה וְלָא אִתְיָישְׁבָא בְּלִבְּהוֹן), and they clash in argument, this one with that one (וְאִינּוּן מַגִּיחֵי קְרָבָא דֵין עִם דֵּין), like those who clash in battle with a sword (כְּאִינּוּן מַגִּיחֵי קְרָבָא בְּחַרְבָּא), and they seek to kill this one that one concerning it (וּבָּעְיָין לְקַטְלָא דֵין לְדֵין עֲלָהּ). And this word, which our friends said—so it is, and so I decree it in the secret of our Mishnah (וּמִלָּה דָּא דְּקָא אַמְרֵי חַבְרָנָא, כַּךְ הִיא, וְכַךְ גָּזָרְנָא בְּרָזָא דְּמַתְנִיתִין דִּילָן).

When Kudsha Berikh Hu created the sun and the moon (דְּכָד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְשִׁמְשָׁא וּלְסִיהֲרָא), He decreed upon the sun to be the dominion of Esav (גָּזָר עַל שִׁמְשָׁא לְמֶהֱוֵי שׁוּלְטָנָא דְעֵשָׂו), and upon the moon to be in this world the dominion of Ya'akov (וְעַל סִיהֲרָא לְמֶהֱוֵי בְּעָלְמָא דֵין שׁוּלְטָנָא דְיַעֲקֹב), and He appointed over them mighty rulers until these two nations should come (וּמָנֵי עֲלֵיהוֹן תַּקִּיפִין רַבְרְבִין עַד דְּיֵיתוּן תְּרֵין אוּמַיָּיא אִלֵּין). And that great one who was appointed over the moon, because of the nation of Ya'akov, sought from Kudsha Berikh Hu that authority be given to the moon in this world, meaning the nation of Ya'akov (וְהַהוּא רַבְרְבָא דְּאִתְמֶנִי עַל סִיהֲרָא בְּגִין אוּמָה דְיַעֲקֹב בָּעָא מִן קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְיְיהַב שׁוּלְטָנָא לְסִיהֲרָא בְּעָלְמָא דֵין כְּלוֹמַר אוּמָה דְיַעֲקֹב). Kudsha Berikh Hu said: And what do I want with the nation of Ya'akov? (אָמַר קוּדְשָׁא בְּרִיךְ הוּא, וְכִי מָה אֲנָא בָּעֵי אוּמָה דְיַעֲקֹב) [missing here (חֲסֵר כָּאן)].

Rather, in the World to Come, to rule through them over all the nations (אֶלָּא בְּעָלְמָא דְאָתֵי לְשַׁלְטָאָה בְּהוּ עַל כָּל אוּמַיָּיא). But in this world (אֲבָל בְּעָלְמָא דֵין), go and diminish yourself (לְכִי וּמַעֲטִי אֶת עֲצְמֵךְ), and be subjected in exile (וְהִשְׁתַּעְבְּדִי בְּגָלוּתָא), in order to merit for yourself in the World to Come (לְמִזְכֵּי לָךְ בְּעָלְמָא דְאָתֵי). And when the nation of Ya'akov came and complained before Kudsha Berikh Hu (וְכַד אָתוּ אוּמָה דְיַעֲקֹב וְאִתְרָעֲמוּ קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), because dominion had been taken from them and given to Esav (עַל דְּאִתְנְטָל מִנְּהוֹן שׁוּלְטָנָא וְאִתְיְיהִיב לְעֵשָׂו), Kudsha Berikh Hu said to them (אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא): And what, do you seek dominion in this world? (וְכִי מָה אַתּוּן בָעָאן שׁוּלְטָנָא בְּעָלְמָא דֵין). For behold, I am guarantor to grant you dominion in the World to Come over all the nations (דְּהָא אֲנָא עֲרַבְנָא לְשַׁלְטָאָה לְכוּ לְעָלְמָא דְאָתֵי עַל כָּל אוּמַיָּיא). And because of this (וּבְגִין כַּךְ), “Bring atonement upon Me” (הָבִיאוּ כַּפָּרָה עֲלַי), meaning, concerning that promise for which I am guarantor to you (כְּלוֹמַר עַל אוֹתָהּ הַבְטָחָה שֶׁאֲנִי עָרֶב לְכוּ). And bring atonement (וְהָבִיאוּ כַּפָּרָה), and engage in the Torah (וְהִתְעֲסְקוּ בַּתּוֹרָה), and it is upon Me to give you a good reward (וְעָלַי לָתֵת לָכֶם שָׂכָר טוֹב), and it is upon Me to make you rulers over all the nations (וְעָלַי לְהַשְׁלִיט אֶתְכֶם עַל כָּל הָעַמִּים), for upon this condition I diminished the moon in the world (שֶׁעַל מְנָת כֵּן מִיעֲטְתִּי אֶת הַיָּרֵחַ בָּעוֹלָם).

Rabbi Yose came and kissed him upon his head (אֲתָא רִבִּי יוֹסֵי וּנְשָׁקֵיהּ בְּרֵישֵׁיהּ), and called his daughter and said to her (וְקָרָא לִבְרַתֵּיהּ וְאָמַר לַהּ): A cluster of light and a spark that spreads through goodly forms are within you (קוּטְפִיזָא דְּנְהוֹרִיתָא וּבוֹצִינָא דְּאִתְפָּרְשָׁא בְּטַבְוָון אִית גָּבָּךְ). Fortunate are you (זַכָּאָה אֲנַתְּ), and fortunate is your portion (וְזַכָּאָה חוּלָקֵיךְ), and fortunate is my portion, that I merited to see thus (וְזַכָּאָה חוּלָקִי דְּזָכֵינָא לְמֶחֱמֵי כַּךְ).

Rabbi Yonatan said (רִבִּי יוֹנָתָן אָמַר): Fortunate are Yisrael, for Kudsha Berikh Hu shines for them (זָכוּ יִשְׂרָאֵל דְּנָהִיר לוֹן קוּדְשָׁא בְּרִיךְ הוּא), and we do not require another luminary (וְלֵית אֲנָן צְרִיכִין לְבוֹצִינָא אַחֲרָא), as it is written (דִּכְתִיב): “And Hashem shall be to you for an everlasting light” (וְהָיָה לָּךְ יְיָ לְאוֹר עוֹלָם) (Isaiah 60:19). Rabbi Abbahu said (אָמַר רִבִּי אֲבְהוּ): Since dominion was exchanged for them (כֵּיוָן שֶׁנִּתְחַלֵּף לְהוּ שׁוּלְטָנָא), they calculate the reckoning according to the moon (אִינוּן מוֹנִין חוּשְׁבָּנָא לְסִיהֲרָא), through which the Leader guides, as it is written, “You who lead Yosef like a flock” (דְּבָהּ מַנְהֵיג נוֹהֵג כְּצֹאן יוֹסֵף) (Psalms 80:2), and “There is no blemish in you” (וּמוּם אֵין בָּךְ) (Song of Songs 4:7), for no deficiency is found in her (דְּלָא אִשְׁתְּכַח בָּהּ גִּרְעוֹנָא), because of the festivals and appointed times (בְּגִין מוֹעֲדִין וְזִמְנִין). Thus it is concluded (ע״כ).