Daf 22a (דַּף כ״ב ע״א)

Moshe merited in his lifetime what Ya'akov did not merit in it (משֶׁה זָכָה בְּחַיָּיו מַה דְּלָא זָכָה בֵּיהּ יַעֲקֹב). Ya'akov served in her in that world, Moshe in this world (יַעֲקֹב שִׁמֵּשׁ בָּהּ בְּהַהוּא עָלְמָא, משֶׁה בְּהַאי עָלְמָא). And if you will say it was a diminishment of Moshe—not so (וְאִי תֵימָא דִּגְרִיעוּ דְּמשֶׁה הֲוָה. לָאו הָכִי). Rather, when Yisrael went out from Egypt, it was from the side of the Jubilee (אֶלָא כַּד נַפְקֵי יִשְׂרָאֵל מִמִּצְרַיִם מִסִּטְרָא דְיוֹבְלָא הֲוָה). And all those sixty mighty ones were from the supernal world (וְכָל אִנּוּן שִׁתִּין רַבְרְבָן מֵעָלְמָא עִלָּאָה הֲווּ). And in that likeness they went in the wilderness, and not one of them entered into the land (וּבְהַהוּא דִיוּקְנָא אָזְלוּ בְּמַדְבְּרָא וְחַד מִנְהוֹן לָא עָאלוּ בְאַרְעָא). But their sons, their offspring, as was fitting, who are the Tikkun of the moon (אֶלָּא בְּנֵיהוֹן תּוֹלָדִין דִּלְהוֹן כְּדְקָא חָזֵי דְּאִנּוּן תִּקּוּנָא דְסִיהֲרָא). And all the works of the land were the Tikkun of the moon (וְכָל עוֹבָדֵי אַרְעָא תִּקּוּנָא דְסִיהֲרָא הֲוָה).

Moshe served in the moon while he was in body and appointed her to his desire (משֶׁה שִׁמֵּשׁ בְּסִיהֲרָא בְּעוֹד דְּאִיהוּ בְּגוּפָא וּמַנֵּי לָהּ לִרְעוּתֵיהּ). When he departed from this world, he ascended in supernal ascent with the Holy Spirit (כַּד אִתְפַּטַּר מֵהַאי עָלְמָא סָלִיק בִּסְלִיקוּ עִלָּאָה בְּרוּחָא קַדִּישָׁא), and returned in spirit to the supernal Jubilee, and there cleaved with those six hundred thousand that were his (וְאִתְהַדַּר בְּרוּחָא לְיוֹבְלָא עִלָאָה וְתַמָּן אִתְדַּבְּקוּ בְּאִנּוּן שִׁיתִּין רִבּוֹא דְּהֲווּ דִּילֵיהּ). Not so with Ya'akov, for he returned in spirit into the Shemittah, which was not in his lifetime, since there was another house for him (מַה דְּלָא הֲוָה כֵּן לְיַעֲקֹב דְּהוּא אִתְהַדַּר בְּרוּחָא לְגוֹ שְׁמִטָּה מַה דְּלָא הֲוָה כֵּן בְּחַיָּיו כֵּיוָן דְּבֵיתָא אָחֳרָא הֲוָה לֵיהּ). And the Holy Land, in the Tikkun of the lower world, was repaired by the power of above (וְאַרְעָא קַדִּישָׁא בְּתִקּוּנָא דְּעָלְמָא תַּתָּאָה אִתְתַּקָּנַת בְּחֵילָא דִּלְעֵילָא). And therefore they did not appear all as one (וְעַל דָּא לָא אִתְחֲזוּן לְמֶהוֵי כֻּלְהוּ כְּחֲדָא). Those of the supernal world were by themselves, all in spirit (אִנּוּן דְּעָלְמָא עִלָּאָה הֲווּ בִּלְחוֹדַיְיהוּ כֻּלְהוּ בְּרוּחָא). And those of the lower world were by themselves, all in body (וְאִנּוּן דְּעָלְמָא תַּתָּאָה הֲווּ בִּלְחוֹדַיְיהוּ כֻּלְהוּ בְּגוּפָא). And they were not seen to be these and those within the moon, but these within the moon and those outside (וְלָא אִתְחֲזוּן לְמֶהֱוֵי אִלֵּין וְאִלֵּין גּוֹ סִיהֲרָא. אֶלָא אִלֵּין גּוֹ סִיהֲרָא. וְאִלֵּין לְבַר).

To illuminate these from within those (לְנַהֲרָא אִלֵּין מִגּוֹ אִלֵּין). And all who entered the land were of the likeness of the ancients (וְכֻלְהוּ דְּעָאלוּ בְּאַרְעָא דִּיוּקְנָא דְקַדְמָאֵי הֲווּ). And they were not in supernal ascent like them (וְלָא הֲווּ בִּסְלִיקוּ עִלָּאָה כַּוָּותַיְיהוּ). Because there would not be a generation, and there was not from before this one, like the ancients to whom was revealed the radiance of the glory of their Master, face to face (בְּגִין דְּלָא יְהֵא דָרָא וְלָא הֲוָה מִקַּדְמַת דְּנָא כְּאִנּוּן קַדְמָאֵי דְּאִתְחַזְּיָא לְהוֹן זִיו יְקָרָא דְמָארֵיהוֹן אַפִּין בְּאַפִּין).

Ya'akov served in marriage in body (יַעֲקֹב שִׁמֵּשׁ בִּנְשׁוֹי בְּגוּפָא). Afterward, spirit was joined with spirit (לְבָתַר אִתְדָּבַּק רוּחָא בְּרוּחָא). Moshe separated from his wife, and served while in body in that Holy Spirit (משֶׁה אִתְפְּרַשׁ מֵאִתְּתֵיהּ וְשִׁמֵּשׁ כַּד אִיהוּ בְּגוּפָא בְּהַהוּא רוּחָא קַדִּישָׁא). Afterward, spirit was joined with spirit, the supernal concealed above (לְבָתַר אִתְדָּבַּק רוּחָא בְּרוּחָא עִלָּאָה טְמִירָא דִלְעֵילָא). And all the levels were joined, all as one (וְכָל דַּרְגִּין הֲווּ מִתְדַּבְּקָן כֻּלְהוּ כְּחֲדָא). The spirit of Moshe of the Jubilee is itself the body of Shemittah (רוּחָא דְמשֶׁה דְּיוֹבְלָא אִיהוּ גּוּפֵיהּ דִּשְׁמִטָּה). The spirit of Ya'akov to be joined in Shemittah—his body of marriage was in this world (רוּחָא דְיַעֲקֹב לְאִתְדַּבְּקָא בִּשְׁמִטָּה, גּוּפֵיהּ דִּנְשׁוֹי הֲוָה בְּהַאי עָלְמָא). All those supernal radiances, in their likeness below in the land (כָּל אִנּוּן נְהוֹרִין עִלָּאִין בְּדִיוּקְנָא דִלְהוֹן לְתַתָּא בְּאַרְעָא) (some say: in their likeness below, some in their likeness below in the land) (נ״א: בְּדִיוּקְנָא דִלְהוֹן לְתַתָּא מִנְּהוֹן בְּדִיוּקְנָא דִלְהוֹן לְתַתָּא בְּאַרְעָא), and all were suspended in the firmament of the heavens (וְכֻלְהוּ תַּלְיָין בִּרְקִיעַ הַשָּׁמָיִם).

Here is the secret of two names included as one, and their completion is three, and they return to one, this opposite this (הָכָא רָזָא דִתְרֵין שְׁמָהָן כְּלִילָן כְּחֲדָא וְשִׁכְלוּלָא דִלְהוֹן תְּלָתָא וְאִתְהַדַּרָן לְחַד דָּא לָקֳבֵל דָּא). And it is a name engraved, inscribed, included in this secret of faith (וְאִיהוּ שְׁמָא גְלִיפָא מְחַקְּקָא כְּלִילָן בְּהַאי בְּרָזָא דִמְהֵימְנוּתָא). “And Elohim said: Let Us make man” (וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם). “The secret of Hashem is to those who fear Him…” (סוֹד יְיָ לִירֵאָיו וְגוֹ') (Psalms 25).

Sava opened and said (פָּתַח הַהוּא סָבָא דְסָבִין וְאָמַר): Shimon, Shimon, who is it that said, “And Elohim said: Let Us make man”? (שִׁמְעוֹן שִׁמְעוֹן מָאן הוּא דְּאָמַר וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם). “And Elohim said”—what is this Elohim here? (וַיֹּאמֶר אֱלֹהִים מַאי נִיהוּ הָכָא הַאי אֱלֹהִים). Meanwhile, That Elder flew off and was not seen (אַדְהָכִי פָּרַח הַהוּא סָבָא דְסָבִין וְלָא חָמָא לֵיהּ). And when Rabbi Shimon heard that he called him “Shimon” and not “Rabbi Shimon,” he said to his Friends: Certainly this is Kudsha Berikh Hu, of whom it is said: “And Atik Yomin sat” (וּכְמָה דִשְׁמַע רִבִּי שִׁמְעוֹן דְּהֲוָה קָרֵי לֵיהּ שִׁמְעוֹן וְלָא רִבִּי שִׁמְעוֹן, אָמַר לְחַבְרוֹי וַדַּאי הַאי הוּא קוּדְשָׁא בְּרִיךְ הוּא דְּאִתְּמַר בֵּיהּ וְעַתִּיק יוֹמִין יָתִיב) (Daniel 7).

Behold, now is the time to open in this secret (הָא כְּעַן אִיהוּ שַׁעֲתָא לְמִפְתַּח בְּהַאי רָזָא). For surely here there is a secret which has not been given permission to be revealed (דְּוַדַּאי הָכָא אִית רָזָא דְּלָא אִתְיְהִיב רְשׁוּ לְאִתְגַּלְיָא). And now it is understood that permission has been given to be revealed (וּכְעָן מַשְׁמַע דִּרְשׁוּתָא אִתְיְהִיב לְאִתְגַּלְּיָא). He opened and said: A king who had many structures to build, and he had a craftsman (פָּתַח וְאָמַר לְמַלְכָּא דְּהֲוָה לֵיהּ כַּמָּה בִּנְיָינִין לְמִבְנֵי. וְהֲוָה לֵיהּ אוּמָנָא). And that craftsman would do nothing except by permission of the king (וְהַהוּא אוּמָנָא לָא הֲוָה עֲבַד מִדָּעַם אֶלָּא מֵרְשׁוּ דְמַלְכָּא). As it is said: “And I was with Him as a nursling” (כְּמָא דְאַתְּ אָמֵר וָאֶהְיֶה אֶצְלוֹ אָמוֹן) (Proverbs 8). The king—certainly this is the supernal Chokhmah above (מַלְכָּא וַדַּאי אִיהוּ חָכְמָה עִלָּאָה לְעֵילָא). And the middle pillar is the king below (וְעַמּוּדָא דְאֶמְצָעִיתָא מַלְכָּא לְתַתָּא). Elohim the craftsman above—this is Imma Ila’ah (אֱלֹהִים אוּמָנָא לְעֵילָא וְדָא אִימָא עִלָּאָה). Elohim the craftsman below—this is Shekhinta below (אֱלהִים אוּמָנָא לְתַתָּא וְדָא שְׁכִינְתָּא דִלְתַתָּא). And a woman has no permission to do anything without the permission of her husband (וְאִתְּתָא לֵית לָהּ רְשׁוּ לְמֶעְבַּד מִדָּעַם בְּלָא רְשׁוּת בַּעֲלָהּ). And all the structures that were in the path of Atzilut, Abba would say in speech to Imma: Let it be thus and thus, and immediately it was (וְכָל בִּנְיָינִין דְּהֲווּ בְּאֹרַח אֲצִילוּתָא הֲוָה אָמַר אַבָּא בְּאֲמִירָה לְגַבֵּי אִמָּא יְהֵא כְּדֵין וּכְדֵין, וּמִיָּד הֲוָה). As it is said: “And Elohim said: Let there be light, and there was light” (כְּמָא דְאַתְּ אָמֵר וַיֹּאמֶר אֱלהִים יְהִי אוֹר וַיְהִי אוֹר). “And He said” means that He said to Elohim: Let there be light (וַיֹּאמֶר הֲוָה אָמַר לֵאלהִים, יְהִי אוֹר). The master of the building says, and the craftsman does immediately (מָארֵי דְבִנְיָינָא אִיהוּ אוֹמֵר וְאוּמָנָא עָבִיד מִיָּד). And so all the structures in the path of Atzilut: He would say, “Let there be a firmament, let there be luminaries,” and all was done immediately (וְהָכִי כָּל בִּנְיָינִין בְּאֹרַח אֲצִילוּתָא הֲוָה אָמַר יְהִי רָקִיעַ, יְהִי מְאֹרֹת, וְכֹלָּא אִתְעֲבִיד מִיָּד). When it came to the world of separation, which is the world of the distinct beings, the craftsman said to the master of the building: “Let Us make man in our image, after our likeness” (כַּד מָטָא לְעָלְמָא דְּפִּרוּדָא דְּאִיהוּ עוֹלָם הַנִּבְדָּלִים, אָמַר אוּמָנָא לְמָארֵי בִּנְיָינָא נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). The master of the building said: Certainly it is good to make him (אָמַר מָארֵי בִּנְיָינָא וַדַּאי טַב הוּא לְמֶעְבַּד לֵיהּ). But he is destined to sin before You, for he is a fool, as it is written: “A wise son makes glad his father, but a foolish son is the grief of his mother” (אֲבָל עָתִיד הוּא לְמֶחֱטֵי קַמָּךְ בְּגִין דְּאִיהוּ כְּסִיל הֲדָא הוּא דִכְתִיב בֵּן חָכָם יְשַׂמַּח אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ) (Proverbs 10).