Daf 23b (דַּף כ״ג ע״ב)

He said to them: For this reason man had to be created so (אָמַר לוֹן מִן הַדִּין הֲוָה לֵיהּ לְמִבְרְיֵיהּ כָּךְ). Because for the sake of Orayta was the world created (בְּגִין דְּאוֹרַיְיתָא בְּגִינֵיהּ אִתְבְּרִיאַת). For it is written in it punishment for the wicked and reward for the righteous (דִּכְתִיב בַּהּ עוֹנָשָׁא לְרַשִּׁיעַיָּיא וְאַגְרָא לְצַדִּיקַיָּיא). And there would not be reward for the righteous and punishment for the wicked except because of Adam of Beri’ah (וְלָא הֲוָה אַגְרָא לְצַדִּיקַיָּיא וְעוֹנָשָׁא לְרַשִּׁיעַיָּיא אֶלָּא בְּגִין אָדָם דִּבְרִיאָה). As it is written: “He created it not a waste, He formed it to be inhabited” (לֹא תֹּהוּ בְּרָאָהּ לְשֶׁבֶת יְצָרָהּ) (Isaiah 45). They said: Certainly now we have heard that which we had not heard until now—that certainly Kudsha Berikh Hu did not create a thing that was not needed (אָמְרוּ וַדַּאי כְּעָן שְׁמַעְנָא מַה דְּלָא שְׁמַעְנָא עַד הַשְׁתָּא, דְּוַדַּאי לָא בְרָא קוּדְשָׁא בְּרִיךְ הוּא מִלְּתָא דְּלָאו אִיהוּ צָרִיךְ). And not only this, but the Orayta of Beri’ah is the garment of Shekhinta (וְלֹא עוֹד אֶלָּא אוֹרַיְיתָא דִּבְרִיאָה אִיהוּ לְבוּשָׁא דִּשְׁכִינְתָּא). And if Adam had not been destined to be created to sin, the Shekhinta would have been without a garment, like a poor one (וְאִי אָדָם לָא הֲוָה עֲתִיד לְמִבְרֵי לְמֶחֱטֵי הֲוַת שְׁכִינְתָּא בְּלָא כִסּוּיָיא כְּגַוְונָא דְעָנִי). And therefore, whoever sins is as if he strips the Shekhinta of Her garment (וּבְגִין דָּא כָּל מָאן דְּחָב כְּאִלּוּ אַפְשִׁיט לִשְׁכִינְתָּא מַלְבּוּשָׁהּ). And this is the punishment of Adam (וְהַאי אִיהוּ עוֹנָשָׁא דְּאָדָם). And whoever fulfills the commandments of the Orayta is as if he clothes the Shekhinta in Her garment (וְכָל מָאן דִּמְקַיֵּים פִּקּוּדִין דְּאוֹרַיְיתָא כְּאִלּוּ הוּא לָבִישׁ לִשְׁכִינְתָּא בִּלְבוּשָׁהּ). And therefore it was established with the covering of tzitzit and tefillin (וּבְגִין דָּא אוּקְמוּהָ בְּכִסּוּיָא דְצִיצִית וּתְפִלִּין). As it is written: “For that is his only covering, it is his garment for his skin; wherein shall he sleep?” (כִּי הִיא כְסוּתוֹ לְבַדָּהּ הִיא שִׂמְלָתוֹ לְעוֹרוֹ בַּמֶּה יִשְׁכָּב) (Exodus 22). And behold, this has been established (בְּגָלוּתָא וְהָא אוּקְמוּהָ). Come and see: darkness is the black of the Orayta, light is the whiteness of the Orayta (תָּא חֲזֵי, חֲשׁוֹךְ אִיהוּ אוּכְמוּ דְאוֹרַיְיתָא, אוֹר חֵיוְרוּ דְאוֹרַיְיתָא). Completion from the omissions (section five) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ה׳).

The whiteness of the Orayta (חִוָורוּ דְאוֹרַיְיתָא). And when the light is clothed in the darkness, it is said in the Orayta (Song of Songs 1) (וְכַד אִיהוּ אוֹר מִתְלַבֵּשׁ בַּחֹשֶׁךְ אִתְמַר בְּאוֹרַיְיתָא), “Black am I and beautiful” (שְׁחוֹרָה אֲנִי וְנָאוָה), and when the light, which is whiteness, departs from there, she says, “Do not look at me that I am darkened” (וְכַד אִסְתְּלַק מִתַּמָּן אוֹר דְאִיהוּ חִוָורוּ אָמְרָה אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחוֹרֶת). And the Orayta is like the form of the pupil of the eye, which is black and beautiful through the light that shines within it (וְאוֹרַיְיתָא כְּגַוְונָא דְּבַת עֵינָא דְּאִיהִי אוּכָמָא וְשַׁפִּירָא בְּאוֹר דְּנָהִיר בָּהּ). And because of this the pupil of the eye and the light that shines in it said (וּבְגִין דָּא בַּת עֵינָא וְאוֹר דְּנָהִיר בָּהּ אָמְרָה): “Hashem is my light and my salvation, whom shall I fear?” (יְיָ אוֹרִי וְיִשְׁעִי מִמִּי אִירָא) (Psalms 27). “My light” — the light of Yod, which is the pupil of the eye (אוֹרִי אוֹר יו״ד דְּאִיהִי בַּת עַיִן). And it has two colors: light within, and darkness without (וּתְרֵין גַוְנִין אִית לֵיהּ אוֹר מִלְגַאוּ וְחֹשֶׁךְ מִלְּבַר), to rule over all Klippin (לְמֶהֱוֵי שָׁלְטָאָה בְּהוּ עַל כָּל קְלִיפִין). This is that which is written, “And His kingdom rules over all” (הֲדָא הוּא דִּכְתִיב וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103). In a garment of light she rules over all those of whom it is said, “And for all the children of Israel there was light in their dwellings” (בִּלְבוּשָׁא דְאוֹר אִיהִי שַׁלִּיטַת עַל כָּל אִינוּן דְאִתְמָר בְּהוֹן וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבוֹתָם) (Exodus 10). And in a black garment she rules over the wicked of whom it is said, “And the wicked shall be silent in darkness” (וּבִלְבוּשָׁא אוּכָמָא שַׁלִּיטַת עַל חַיָּיבַיָּא דְאִתְמָר בְּהוֹן וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמוּ) (I Samuel 2). And furthermore, light is from the side of the right, which is the light of the first day, of which it is said, “Let there be light”—this is Abraham—“And Elohim called the light Day” (וְעוֹד אוֹר אִיהוּ מִסִּטְרָא דִיְמִינָא דְאִיהוּ אוֹר יוֹם קַדְמָאָה דְאִתְמָר בֵּיהּ יְהִי אוֹר דָּא אַבְרָהָם וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם) (Bereshit 1). Darkness is from the side of the left, of which it is said regarding Yitzchak, “And his eyes grew dim from seeing” (חֹשֶׁךְ מִסִּטְרָא דִשְׂמָאלָא דְאִתְמָר בֵּיהּ בְּיִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת) (Bereshit 27). And to the darkness He called Night — this is Ya‘akov, who was clothed from both: in the light of the right and the darkness of the left (וְלַחֹשֶׁךְ קָרָא לָיְלָה יַעֲקֹב דְּאִתְלַבַּשׁ מִתַּרְוַיְהוּ בְּאוֹר דִיְמִינָא וּבַחֹשֶׁךְ דִשְׂמָאלָא). And from both he is the middle pillar, which is the pillar (וּבְתַּרְוַיְהוּ עַמּוּדָא דְאֶמְצָעִיתָא אִיהוּ עַמּוּד). As it is written: “The pillar of cloud by day, and the pillar of fire by night, before the people” (עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם) (Exodus 13). The cloud from his side is water, darkness from his side is fire (עָנָן מִסִּטְרָא דִילֵיהּ מַיָא, חֹשֶׁךְ מִסִּטְרָא דִילֵיהּ אֶשָּׁא). The pillar is peace between them (עַמּוּד אִיהוּ שָׁלוֹם בֵּינַיְיהוּ). This is what is written: “He makes peace in His high places” (עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו) (Job 25). And when He is in the middle: “And the one came not near the other all the night” (וְלֹא קָרָב זֶה אֶל זֶה כָּל הַלַּיְלָה) (Exodus 14). The water did not approach the fire, nor fire the water, for He separated between them (לָא קָרִיב מַיָא לְאֶשָּׁא וְלָא אֶשָּׁא לְמַיָּא דְּאִיהוּ אַפְרִישׁ בֵּינַיְיהוּ). And this is the dispute of Beit Hillel and Beit Shammai, which is for the sake of Heaven (וְדָא אִיהוּ מַחֲלוֹקֶת בֵּית הִלֵּל וּבֵית שַׁמַּאי שֶׁהִיא לְשֵׁם שָׁמַיִם). And opposite them are the two angels of the firmament, Micha'el and Gavri’el (וּלְקָבְלַיְיהוּ תְּרֵין אֱמוֹרָאֵי דִּרְקִיעָא מִיכָאֵל וְגָבְרִיאֵל), and the Prince of Peace mediates between them, who is Nuri’el (וְשַׂר שָׁלוֹם מַכְרִיעַ בֵּינֵיהֶם דְּאִיהוּ נוּרִיאֵ״ל). Uri’el is called from the side of the right, Nuri’el from the side of the left (אוּרִיאֵל אִתְקְרֵי מִסִּטְרָא דִיְמִינָא, נוּרִיאֵל מִסִּטְרָא דִשְׂמָאלָא). And he is Adam below, Metatron is his name, ruler over all the Masters of the Mishnah (וְאִיהוּ אָדָם דִלְתַתָּא, מֶטַטְרוֹ״ן שְׁמֵיהּ, שָׁלִיט עַל כָּל מָארֵי מַתְנִיתִין). This is what is written: “And let them have dominion over the fish of the sea” (וְיִרְדוּ בִּדְגַת הַיָּם) (Bereshit 1). These are the Sages, who multiply in the sea of Orayta, who descend from there as a living soul (אִלֵּין תַּלְמִידֵי חֲכָמִים דְּמִתְרַבִּין בְּיַמָּא דְאוֹרַיְיתָא דְּיָרְתֵי מִתַּמָּן נֶפֶשׁ חַיָּה). “And in the bird of the heavens” — these are the Masters who have merited, that in their merit they fly upward and draw from there the Ruach, which is the bird that flies with wings through the positive commandments (וּבְעוֹף הַשָּׁמַיִם אִלֵּין מָארֵי דְּזַכְוָון דְּבִזְכוּתְהוֹן פַּרְחִין לְעֵילָא וְיַרְתִין מִתַּמָּן רוּחָא דְּאִיהוּ עוֹף יְעוֹפֵף בְּגַדְפִין בְּפִקּוּדִין דַּעֲשֵׂה). “And in the beast” — these are the common people, as it is said of them: “Do not fear the people of the land, for they are our bread” (וּבַבְּהֵמָה אִלֵּין עַמֵּי הָאָרֶץ דְּאִתְמָר בְּהוֹן אַל תִּירְאוּ אֶת עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם) (Numbers 14). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

And if the prayer is not complete, many destructive angels pursue it, as it is said: “All her pursuers overtook her” (וְאִי צְלוֹתָא לָאו אִיהִי שְׁלִימָא כַּמָּה מַלְאֲכֵי חַבָּלָה רָדְפִין אַבָּתְרָהּ כְּמָה דְּאַתְּ אָמַר, כָּל רֹדְפֶיהָ הִשִּׂיגוּהָ וְגוֹ') (Lamentations 1). And because of this they pray: “But He, being merciful, forgives iniquity” — this is Samael, who is the serpent (וּבְגִין דָּא מַצְלִין וְהוּא רַחוּם יְכַפֵּר עָוֹן דָּא סַמָּאֵל דְּאִיהוּ נָחָשׁ) (Psalms 78). “And will not destroy” — this is the Destroyer (וְלֹא יַשְׁחִית דָּא מַשְׁחִית). “And many times turned His anger” — this is Wrath (וְהִרְבָּה לְהָשִׁיב אַפּוֹ דָּא אַף). “And did not stir up all His fury” — this is Fury (וְלֹא יָעִיר כָּל חֲמָתוֹ דָּא חֵמָה). In order that they not pursue after the prayer (בְּגִין דְּלָא יִרְדְּפוּן בָּתַר צְלוֹתָא). And many destructive angels depend upon them — seven are appointed, and from them seventy depend (וְכַמָּה מַלְאֲכֵי חַבָּלָה תַּלְיָין מִנַּיְיהוּ, שִׁבְעָה מְמֻנִּין אִנּוּן וְתַלְיָין מִנַּיְיהוּ שִׁבְעִין). And in every firmament they are accusers, and from them ten thousand times ten thousand depend (וּבְכָל רְקִיעָא וּרְקִיעָא אִנּוּן מְקַטְרְגִין וְתַלְיָין מִנַּיְיהוּ עֲשָׂרָה אֶלֶף רִבּוֹא). And if the prayer rises complete, wrapped in mitzvah, and with tefillin on the head and the arm, it is said of them: “And all the peoples of the earth shall see that the name of Hashem is called upon you, and they shall fear you” (וְאִי צְלוֹתָא סַלְקָא שְׁלִימָא בְּעִטּוּפָא דְמִצְוָה וּתְפִלִּין עַל רֵישָׁא וּדְרוֹעָא אִתְּמַר בְּהוֹן וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְיָ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ) (Deuteronomy 28). “The name of Hashem” — they established that this is the tefillin of the head (שֵׁם יְיָ אוּקְמוּהָ דָּא אִיהִי תְּפִלִּין דְּרֵישָׁא). And whoever sees the name of Hashem on the head in prayer — that is Adonai — immediately all of them flee (וּמַאן דְּחָזֵי שֵׁם יְיָ עַל רֵישָׁא בְּצְלוֹתָא דָּא אִיהִי אֲדֹנָי מִיַּד כֻּלְּהוֹן בָּרְחִין). This is what is written: “A thousand shall fall at your side…” (הֲדָא הוּא דִּכְתִיב יִפּוֹל מִצִּדְּךָ אֶלֶף וְגוֹ') (Psalms 91). Completion from the omissions (continuation) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת הֶמְשֵׁךְ).

So is the light: “Rejoice, you righteous, in Hashem” (כָּךְ נְהוֹרָא אִיהוּ רַנְּנוּ צַדִּיקִים בַּיְיָ) (Psalms 33). And this is the degree of Tzaddik, Life of the Worlds, and from there is song, and in it is deliverance (וְדָא דַּרְגָּא דְּצַדִּיק חַי עָלְמִין וּמִתַּמָּן רִנָּה וּבֵיהּ פּוּרְקָנָא). This is what is written: “A righteous branch” — surely this is wealth, and the Tzaddik takes from the left, and the middle pillar from the right (הֲדָא הוּא דִּכְתִיב צֶמַח צַדִּיק וַדַּאי דְּאִיהוּ עֲשִׂירָאָה וְצַדִּיק נָטִיל מִשְּׂמָאלָא וְעַמּוּדָא דְאֶמְצָעִיתָא מִימִינָא) (Jeremiah 23). This is what is written: “From His right hand a fiery law for them” (הֲדָא הוּא דִּכְתִיב מִימִינוֹ אֵשׁ דָּת לָמוֹ) (Deuteronomy 33).

Come and see: All the letters are from the side of the letters of Orayta, which are included in Shekhinta (תָּא חֲזֵי כָּל אַתְוָון אִינוּן מִסִּטְרָא דְּאַתְוָון דְּאוֹרַיְיתָא דִּכְלִילָן בִּשְׁכִינְתָּא). And Tzaddik takes to the left the “end of life,” which is Yitzchak; by inversion, “Life of the Worlds” is bound to the left (וְצַדִּיק אִיהוּ נָטִיל לִשְׂמָאלָא קֵץ חַי דְּאִיהוּ יִצְחָק, בְּהִפּוּךְ חַי עָלְמִין קָשִׁיר בִּשְׂמָאלָא). And the lower Shekhinta, from the side of the left, it is said of her: “And the earth was” (וּשְׁכִינְתָּא תַּתָּאָה מִסִּטְרָא דִשְׂמָאלָא אִתְמָר בָּהּ וְהָאָרֶץ הָיְתָה) (Bereshit 1). From the side of the right: “Without form and void” (מִסִּטְרָא דִיְמִינָא תֹּהוּ וָבֹהוּ). “Within it” — this is from the side of the middle pillar (בּוֹ הוּא מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא). “And darkness was upon the face of the deep” — this is the lower Shekhinta (וְחֹשֶׁךְ עַל פְּנֵי תְּהוֹם דָּא שְׁכִינְתָּא תַּתָּאָה). And who caused this to her? Only Kudsha Berikh Hu (וּמָאן גָּרִים לֵיהּ הַאי אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא). Before He created the world, YHVH was hidden (קוֹדֶם דְּבָּרָא עַלְמָא הֲוָה סָתִים יְהוָ״ה). Afterward the Heh spread downward, and it is said of her: “And the earth was without form and void” (לְבָתַר אִתְפַּשְׁטַת ה״ לְתַתָּא וְאִתְמַר בָּהּ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ) (Bereshit 1). And the secret of the matter: “These are the generations of the heavens and the earth when they were created” — in the Heh, He created them (וְרָזָא דְּמִלָּה אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בְּה״ בְּרָאָם). Behold, for you, that was the garment — Tohu (הֲרֵי לְךָ דַּהֲוָה לְבוּשָׁהּ תֹהוּ). And because of this, “For Hashem Elohim had not caused it to rain” until the spring had not gone up upon it, for man was not there (וּבְגִין דָּא כִּי לֹא הִמְטִיר יְיָ אֱלֹהִים עַד לָא הֲוָה נָחִית נְבִיעוּ עֲלָהּ בְּגִין דְּאָדָם אַיִן). That was her husband above, hidden in Ein, until the Heh spread forth from YHV, which is Binah, the source of the spring (דַּהֲוָה בַּעְלָהּ לְעֵילָא סָתִים בְּאַיִן עַד דְּאִתְפְּשַׁט ה״ מִן יְה״וּ דְּאִיהוּ בִּינָה דְּאִיהוּ מְקוֹרָא דִּנְבִיעוּ). Which is the hidden point, and from there “it watered the whole face of the ground” (דְּאִיהִי נְקוּדָה סְתִימָא וּמִתַּמָּן וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה) (Bereshit 2). And before it descended, Kudsha Berikh Hu was building worlds and destroying them (וְקוֹדֶם דְּנַחְתַּת הֲוָה קוּדְשָׁא בְּרִיךְ הוּא בוֹנֵה עוֹלָמוֹת וּמַחֲרִיבָן). Therefore the spring descended at that time; that was the service from Chesed (בְּגִין דָּא הֲוָה נְבִיעוּ נָחִית בְּהַהוּא זִמְנָא, הוּא שֵׁירוּתָא מֵחֶסֶד). This is what is written: “I have said, the world shall be built by Chesed” (הֲדָא הוּא דִּכְתִיב אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89). And because of this: “He created it not in vain; He formed it to be inhabited” (וּבְגִין דָּא לֹא תֹהוּ בְּרָאָהּ לָשֶׁבֶת יְצָרָהּ) (Isaiah 45). And it is said of her: “It is not good that man should be alone” — “He created it not Tohu” (וְאִתְּמַר בָּהּ לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ, דְּלָא תֹהוּ בְּרָאָהּ) (Bereshit 2). And at the time that it was Tohu, Elohim said to Noach: “The end of all flesh is come before Me…” (וּבְזִמְנָא דַהֲוָה תֹהוּ אָמַר אֱלֹהִים לְנֹחַ קֵץ כָּל בָּשָׂר בָּא לְפָנַי וְגוֹ') (Bereshit 6). “The end” is Yitzchak, of whom it is said: “For you I have seen righteous before Me” (קֵץ דְּיִצְחָק דְּאִתְמָר בֵּיהּ כִּי אוֹתְךָ רָאִיתִי צַדִּיק לְפָנַי) (Bereshit 7). For if you had sought mercy for them, they would not have been destroyed (דְּאִי אֲנְתְ הֲוִית בָּעֵי רַחֲמֵי עָלַיְיהוּ לָא אִתְחֲרָבוּ). And He said to him in hint, that he should seek mercy for them, and that Mashiach — who is from the side of the left — would not die (וְאִיהוּ הֲוָה אָמַר לֵיהּ בְּרֶמֶז בְּגִין דְּיִבְעֵי רַחֲמֵי עָלַיְיהוּ וְלֹא יָמוּת מָשִׁיחַ דְּאִיהוּ מִסִּטְרָא דִשְׂמָאלָא).

He said to him (אָמַר לֵיהּ). But behold, “building worlds and destroying them” was before the world was created (וְהָא בּוֹנֶה עוֹלָמוֹת וּמַחֲרִיבָן קוֹדֶם דְּאִתְבַּרֵי עַלְמָא הֲוָה). Rather, “declaring from the beginning the end” (אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית). That Kudsha Berikh Hu had in His thought all generations (דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה בְּמַחְשַׁבְתֵּיהּ כָּל דָרִין). That He would build, and they were destroyed before they were created (דַהֲוָה בּוֹנֶה וְאִתְחַרִיבוּ קוֹדֶם דְאִתְבְּרִיאוּ). He saw that they would do deeds that would be destroyed (חֲזָא דַהֲווּ עָבְדִין עוֹבָדִין דְיִתְחַרִיבוּ). And once He created, He reckoned as though He had destroyed them (וְכֵיוָן דְּבָּרָא חַשָׁב כְּאִילוּ חַרִיב לוֹן). And this speaks until the end of days (וְדָא מְמַלֵּל עַד סוֹף יוֹמִין). That these are evil generations (דְּאִלֵּין תּוֹלָדִין בִּישִׁין). And they were the cause that “the river shall be laid waste and dried up” (וַהֲווּ גַרְמִין דְנָהָר יֶחֱרַב וְיָבֵשׁ). “Laid waste” in the First House (יֶחֱרַב בְּבַיִת רִאשׁוֹן). “Dried up” in the Second House (וְיָבֵשׁ בְּבַיִת שֵׁנִי). His spring is in two worlds: the upper Shekhinta and the lower Shekhinta (נְבִיעוּ דִילֵיהּ בִּתְרֵין עָלְמִין שְׁכִינְתָּא עִלָּאָה וּשְׁכִינְתָּא תַתָּאָה). And to Noach it was revealed what had been and what would be (וּלְנֹחַ אִתְגַּלְיָיא מָה דַהֲוָה וּמָה דְעָתִיד לְמֶהֱוֵי). And he did not seek mercy for them (וְלָא בָּעָא רַחֲמֵי עָלַיְיהוּ). Until Moshe came and sought mercy (עַד דְּאָתָא מֹשֶׁה וּבָעָא רַחֲמֵי). That in the future Yisrael would be (דְּעֲתִידִין הֲווּ יִשְׂרָאֵל). That they would not go out except one from a city and two from a family (דְלָא יִפְקוּן אֶלָּא חַד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה). From the side of Gevurah that was judging (מִסִּטְרָא דִגְבוּרָה דַּהֲוֵי דַּיְינִין). And the world would return to Tohu (וְיִתְחַזַּר עַלְמָא לְתֹהוּ). And because Moshe sought mercy for them (וּבְגִין דְּבָעָא מֹשֶׁה רַחֲמִין עָלַיְיהוּ). The left repels, and Yisrael shall not go out by it (שְׂמֹאל דּוֹחֶה וְלָא יִפְקוּן בֵּיהּ יִשְׂרָאֵל). And the right draws near, for it is the right inclined toward Chesed (וְיָמִין מְקְּרָבָא דְאִיהִי יַמִּינָא מָטֵי כְּלַפֵּי חֶסֶד). And Moshe, because he gave himself for them, gave strength to his level (וּמֹשֶׁה בְּגִין דְּיָהַב גַּרְמֵיהּ עָלַיְיהוּ יָהַב תוּקְפָא לְדַרְגֵּיהּ). Which is the middle pillar, which is Orayta, which was given at the right (דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא דְאִיהִי אוֹרַיְיתָא דְאִתְיְיהִיבַת בִּימִינָא). This is what is written: “From His right hand a fiery law for them” (הֲדָא הוּא דִּכְתִיב מִימִינוֹ אֵשׁ דָּת לָמוֹ) (Deuteronomy 33). And therefore deliverance depends on him (וּבְגִין דָּא פּוּרְקָנָא בֵּיהּ תַלְיָּיא). This is what is written: “The scepter shall not depart from Yehudah… until Shiloh comes” (הֲדָא הוּא דִּכְתִיב לָא יָסוּר שֵׁבֶט מִיְהוּדָה עַד כִּי יָבֹא שִׁילֹה) (Bereshit 49). Which is Moshe by calculation (דְאִיהוּ מֹשֶׁה בְּחוּשְׁבָּנָא).

Yesod—Tzaddik—within it is the “Sod” (Secrets) (יְסוֹד צַדִּיק בֵּיהּ סוֹ״ד). Let the left repel (תְּהֵא שְׂמֹאל דּוֹחָה). Even though we established in it: “All the souls that came with Ya‘akov to Mitzrayim were 66” (אַף עַל גַּב דְּאוֹקִימְנָא בֵּיהּ כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה שִׁשִּׁים וָשֵׁשׁ) (Bereshit 46). Because it was bound to the left (בְּגִין דְּאִתְקַשַׁר בִּשְׂמָאלָא). And the right draws near (וְיָמִין מֵקַרֶבֶת). Because the middle pillar depends on it: 66 are the sixty tractates and the six orders of Mishnah (בְּגִין דְּתַלְיָא מִנֵּיהּ עַמּוּדָא דְאֶמְצָעִיתָא דְּס״ו אִינוּן שִׁשִּׁים מַסֶּכְתּוֹת וְשִׁיתָּא סִדְרֵי מִשְׁנָה). Which were given from Gevurah, which is the left (דְּאִתְיְיהִיבוּ מִגְּבוּרָה דְאִיהִי שְׂמָאלָא). “Sixty mighty ones” they were called (שִׁשִּׁים גִּבּוֹרִים אִתְקְרִיאוּ). Who take from Gevurah (דְּנַטְלָן מִגְּבוּרָה). From there the Oral Orayta, which is the lower Shekhinta (דְּתַמָּן אוֹרַיְיתָא דְבְּעַל פֶּה דְּאִיהִי שְׁכִינְתָּא תַתָּאָה). The total of sixty tractates and the six orders (כְּלָלָא דְּס׳ מַסֶּכְתּוֹת וְשִׁיתָּא סִדְרֵי מִשְׁנָה). And the Written Torah—to the mouth it was not revealed (דְּתוֹרָה שֶׁבִּכְתָב לְפוּמָא לָא גָלֵי). Because the left, which is the mouth, is destined to revive (בְּגִין דַּעֲתִידָה שְׂמֹאל דְאִיהִי פּוּמָא לְאַדְחַיָּיא). And because of this it is hidden thus: deliverance in the heart (וּבְגִין כַּךְ אִיהוּ סָתִים הֲכִי פּוּרְקָנָא בְּלִבָּא). And the mouth, which is revealed, does not reveal deliverance (וּפוּמָא דְאִיהוּ גַּלְּיָיא לָא אִתְגְּלֵי פּוּרְקָנָא). And because everything depends on the right (וּבְגִין דְכֹלָא תַלְיָּיא בִּימִינָא). The prophet said: “And the arm of Hashem—upon whom was it revealed?” (אָמַר הַנָּבִיא וּזְרוֹעַ יְיָ עַל מִי נִגְלָתָה) (Isaiah 53). “Upon whom?” indeed: “Who shall heal you?” (עַל מִי וַדָּאי דְאִתְמָר בֵּיהּ מִי יִרְפָּא לָךְ) (Lamentations 2). This is what is written: “What shall I testify for you? What shall I liken to you?” (הֲדָא הוּא דִּכְתִיב מָ״ה אֲעִידֶךָ מָ״ה אֲדַמֶּה לָּךְ) (Lamentations 2). “And they shall say to me: What is His name?” (וְאָמְרוּ לִי מָה שְׁמוֹ) (Exodus 3). “With what will he come—the time—and with what is the healing?” (בְּמָ״ה יֵיתֵי זִמְנָא וּבְמָ״ה אַסְוָותָא). This is what is written: “What shall I equal to you and comfort you… who shall heal you?” (הֲדָא הוּא דִּכְתִיב מָה אַשְׁוֶה לָּךְ וַאֲנַחֲמֵךְ וְגוֹ׳ מִי יִרְפָּא לָךְ) (Lamentations 2). That Moshe is “Mah (what)” is his name, and in him shall be your comfort (דְמֹשֶׁה אִיהוּ מָה שְׁמוֹ וּבֵיהּ תְּהֵא נָחֲמָתֶךְ). And therefore Kudsha Berikh Hu doubled his name: “Moshe, Moshe” (וּבְגִין דָּא כָּפָל קוּדְשָׁא בְּרִיךְ הוּא שְׁמֵיהּ מֹשֶׁה מֹשֶׁה). One for the first deliverance and one for the last (חַד עַל פּוּרְקָנָא קַדְמָאָה וְחַד עַל בַּתְרַיְיתָא). And therefore: “Then shall Moshe sing”—it is not said “sang,” but “shall sing” (וּבְגִין דָּא אָז יָשִׁיר מֹשֶׁה אָז שָׁר לָא נֶאֱמַר אֶלָּא אָז יָשִׁיר) (Exodus 15).

Wealth in prayer—and this is Shekhinta (עֲשִׂירָאָה בִּתְפִלָּה וְדָא שְׁכִינְתָּא). Concerning her it is said: “A prayer of David: Hear, Hashem, righteousness” (עָלָהּ אִתְמַר תְּפִלָּה לְדָוִד שִׁמְעָה יְיָ צֶדֶק) (Psalms 17). And David, with the Holy Spirit, said at the end of the days of the exile (וְדָוִד בְּרוּחַ קוּדְשָׁא אָמַר בְּאַחֲרִית יוֹמִין דְגַלוּתָא). He said about Yisrael: “You have tested my heart; You have visited [me in] the night” (אָמַר עַל יִשְׂרָאֵל בַּחָנְתָּ לִבִּי פַּקַדְתָּ לָיְלָה) (Psalms 17). And there is no “night” except exile (וְלֵית לָיְלָה אֶלָּא גָּלוּת). And whatever Job said is entirely a parable about Yisrael (וְאִיוֹב מָה דְּאָמַר כּוּלָּא הוּא מָשָׁל עַל יִשְׂרָאֵל). Who said: “The cloud is consumed and vanishes” (דְּאָמַר כַּלָּה עָנָן וַיֵּלַךְ) (Job 7). And the Satan sought to accuse him (וְשָׂטָן בָּעָא לְקַטְרְגָא לֵיהּ). And Kudsha Berikh Hu said: “Job speaks without knowledge” (וְאָמַר קוּדְשָׁא בְּרִיךְ הוּא אִיוֹב לָא בְּדַעַת יְדַבֵּר) (Job 35). Also regarding Ya‘akov—because he saw, with the Holy Spirit, the pressure of the exile (אוּף בְּיַעֲקֹב בְּגִין דְּחָזָא בְּרוּחָא דְּקוּדְשָׁא דוֹחֲקָא דְגַלוּתָא). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

And Ya‘akov, because he saw with the holy spirit the pressure of the final exile at the end of days (וְיַעֲקֹב בְּגִין דְּחָמָא בְּרוּחָא דְקוּדְשָׁא דּוֹחֲקָא דְגָלוּתָא בַּתְרָאָה בְּסוֹף יוֹמַיָּיא). He said: “And he encountered the place and lodged there, for the sun had set”—and the night of exile came (אָמַר וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וּבָא לֵילְיָא דְגָלוּתָא) (Bereshit 28). And he said: “And Ya‘akov was very afraid and it distressed him” (וְאָמַר וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ) (Bereshit 32). And the holy people he divided in exile into three sides (וּפָלִיג עַמָּא קַדִּישָׁא בְּגָלוּתָא לְג׳ סִטְרִין). As you say: “And he placed the maidservants and their children first” (כְּמָא דְּאַתְּ אָמֵר וַיָּשֶׂם אֶת הַשְּׁפָחוֹת וְאֶת יַלְדֵיהֶן רִאשׁוֹנָה) (Bereshit 33). At the head—into the exile of Edom (בְּרֵישָׁא בְּגָלוּתָא דְאֱדוֹם). “And Le’ah and her children after” (וְאֶת לֵאָה וִילָדֶיהָ אַחֲרוֹנִים) (Bereshit 33). “And Rachel and Yosef after” (וְאֶת רָחֵל וְאֶת יוֹסֵף אַחֲרוֹנִים) (Bereshit 33). And because afterward he saw their poverty and their suffering (וּבְגִין דְּחָמָא בָּתַר כֵּן עֲנִיּוּתָא וְצַעֲרָא דִּלְהוֹן). He said: “And I shall return in peace to my father’s house” (אָמַר וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי) (Bereshit 28). And he said: “And He will give me bread to eat and a garment to wear” (וְאָמַר וְנָתַן לִי לֶחֶם לֶאֱכוֹל וּבֶגֶד לִלְבֹּשׁ) (Bereshit 28). And David, because of the exile, said: “Hungry and weary and thirsty in the wilderness” (וְדָוִד בְּגִין גָּלוּתָא אָמַר רָעֵב וְעָיֵף וְצָמֵא בַּמִּדְבָּר) (II Samuel 7). Because he saw the Shekhinta desolate and dry, he took suffering upon himself on her account (בְּגִין דְּחָמָא שְׁכִינְתָּא חָרְבָה יָבְשָׁה הֲוָה נָטִיל צַעֲרָא בְּגִינָהָא). Afterward, when he saw that Yisrael were returning in Teshuvah [Repentance] with joy (לְבָתַר דְּחָמָא דְּהַדְּרִין יִשְׂרָאֵל בְּ(תְּשׁוּבָה) בְּחֶדְוָה), he arranged ten kinds of melodies (תַּקִּין עֶשֶׂר מִינֵי נִגּוּנִין). And at the end of them all he said (וּבְסוֹף כֻּלְהוּ אָמַר): “A prayer of the poor man when he is faint” (תְּפִלָּה לֶעָנִי כִּי יַעֲטוֹף) (Psalms 102:1).

Some say: He arranged ten kinds of Tehillim [Psalms] (נ״א: תְּקִין י׳ מִינֵי תְּהִילִים), and at the end of them all (וּבְסוֹף כֻּלְהוּ): “A prayer of David: Incline Your ear, Hashem; answer me” (תְּפִלָּה לְדָוִד הַטֵּה יְיָ אָזְנְךָ עֲנֵנִי) (Psalms 86:1). One reason is that all the prayers on account of which they wrap themselves before the King did not enter until the prayer of the poor man entered (חֲדָא דְּכָלְהוּ צְלוֹתִין דְּבְגִינַיְהוּ מִתְעַטְּפִין קֳדָם מַלְכָּא לָא הֲווֹ עָאלִין עַד דְּיֵיעוֹל צְלוֹתָא דְעָנִי). He said (אָמַר): “A prayer of the poor man when he is faint” (תְּפִלָּה לֶעָנִי כִּי יַעֲטוֹף) (Psalms 102:1). And it is the prayer that wraps all the prayers before it until his prayer enters (וְהִיא צְלוֹתָא דְּעָטִיף כָּל צְלוֹתִין קַדְמָהָא עַד דְּיֵיעוֹל צְלוֹתָא דִילֵיהּ). Because of this, the poor man precedes them all (בְּגִין דָּא אַקְדִּים עָנִי לְכֻלְהוּ).

Who is the prayer of the poor (מָאן צְלוֹתָא דְּעָנִי). This is the prayer of Arvit, which is voluntary in itself, without her Husband (דָּא צְלוֹתָא דְּעַרְבִית דְּאִיהִי רְשׁוּת בִּפְנֵי עַצְמָהּ בְּלָא בַעְלָהּ). And because she is without her Husband, she is poor, dry (וּבְגִין דְּאִיהִי בְּלָא בַעְלָהּ אִיהִי עֲנִיָּה יְבֵשָׁה). (By the permission of every person) (בִּרְשׁוּת כָּל אִנָּשׁ). And “Tzaddik poor, dry”—this is the seed of Ya‘akov, who is in the authority of all the nations of the world (וְצַדִּיק עָנִי יָבֵשׁ דָּא זַרְעָא דְּיַעֲקֹב דְּאִיהוּ בִּרְשׁוּת כָּל אוּמִין דְּעָלְמָא). And it is comparable to the prayer of Arvit, which is the night of the exile (וְדַמְיָא לִצְלוֹתָא דְּעַרְבִית דְּאִיהִי לֵילְיָא דְּגָלוּתָא). And the prayer of Shabbat is charity to the poor (וּצְלוֹתָא דְּשַׁבָּת אִיהִי צְדָקָה לֶעָנִי). As the Masters of the Mishnah have established: “The sun on Shabbat is charity to the poor” (כְּמָה דְאוּקְמוּהָ מָארֵי מַתְנִיתִין שֶׁמֶשׁ בְּשַׁבָּת צְדָקָה לָעֲנִיִּים). For the poor are comforted in the path of the sun of Shabbat (דַּעֲנִיִּים מִתְנַחֲמִי בְּאָרַח דְּשִׁמְשָׁא דְּשַׁבְּתָא). And because of this, a man must be like a poor one at the gate of the King in the prayer of the Amidah during all six days of the week, for the sake of Shekhinta (וּבְגִין דָּא צָרִיךְ בַּר נָשׁ לְמֶהֱוֵי אִיהוּ כְּעָנִי לְתַרְעָא דְּמַלְכָּא בִּצְלוֹתָא דְּעֲמִידָה בְּכָל שִׁית יוֹמִין דְּחוֹל בִּגִין שְׁכִינְתָּא). And he wraps himself in the wrapping of the mitzvah of tzitzit like a poor one (וּמִתְעַטֵּף לָהּ בְּעִטּוּפָא דְמִצְוָה דְּצִיצִית כְּעָנִי). And he should be in tefillin like a pauper at the gate, which is Adonai (וִיהֵא בִּתְפִלִּין כְּאֶבְיוֹן לְגַבֵּי תַּרְעָא דְּאִיהוּ אֲדֹנָ״י). For so it rises into the calculation of the “Palace” (דְּהָכִי סָלִיק לְחוּשְׁבַּ״ן הֵיכָ״ל). And this is “Adonai, open my lips” (וְדָא אִיהוּ אֲדֹנָ״י שְׂפָתַי תִּפְתָּח). And when he opens his mouth in the prayer of Arvit, an eagle descends on the weekdays to receive the prayer of the night with its wings (וְכַד אַפְתַּח פּוּמֵיהּ בִּצְלוֹתָא דְעַרְבִית נִשְׁרָא קָא נָחִית בְּיוֹמִין דְּחוֹלָא לְקַבְּלָא בְּגַדְפָהָא צְלוֹתָא דְלֵילְיָא). And this is Nuri’el, called Uri’el from the side of Chesed (וְדָא נוּרִיאֵ״ל אִתְקְרֵי אוֹרִיאֵ״ל מִסִּטְרָא דְּחֶסֶ״ד). And Nuri’el from the side of Gevurah, which is burning fire (וְנוּרִיאֵ״ל מִסִּטְרָא דִגְבוּרָה דְּאִיהוּ נוּר דָּלִיק). Of him it is said: “A river of fire was flowing” (דְּאִתְמַר בֵּיהּ נְהַר דִּינוּר וְגוֹ׳) (Daniel 7). And in the prayer of Shacharit, a lion descends to receive the prayer with his arms and wings, four wings (וּבִצְלוֹתָא דְשַׁחֲרִית אַרְיֵה נָחִית לְקַבְּלָא צְלוֹתָא בִּדְרוֹעוֹי וְגַדְפוֹי דְּאַרְבַּע גַּדְפִין). This is Micha'el (דָּא מִיכָאֵל). And in the prayer of Minchah, an ox descends to receive the prayer with his horns and wings (וּבִצְלוֹתָא דְמִנְחָה שׁוֹר נָחִית לְקַבְּלָא בְּקַרְנוֹי וְגַדְפוֹי). And this is Gavri’el (וְדָא גַּבְרִיאֵל). And on Shabbat, Kudsha Berikh Hu descends in the three Patriarchs to receive His only Daughter in them (וּבְשַׁבָּת נָחִית קוּדְשָׁא בְּרִיךְ הוּא בְּג׳ אֲבָהָן לְקַבְּלָא בַּת יְחִידָא דִילֵיהּ בְּהוֹן). And this is the mystery of Shabbat, Shin His only Daughter (וְדָא רָזָא דְשַׁבָּת ש׳-בַּ״ת יְחִידָא דִילֵיהּ). At that time the supernal beings, who are called by the Name of Hashem, open and say: “Lift up your heads, O gates, and be lifted up, you everlasting doors” (בְּהַהוּא זִמְנָא חֵיוָון עִלָּאִין דְּאִתְקְרִיאוּ בִּשְׁמָא דְּיְיָ פָּתְחִין וְאָמְרִין שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם) (Psalms 24).