Daf 103b (דַּף ק״ג ע״ב)

It is written (כְּתִיב): Canaan, in his hand are the balances of deceit (כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה) (Hosea 12). This is Eliezer, servant of Avraham (דָּא אֱלִיעֶזֶר עֶבֶד אַבְרָהָם). And come and see (וְתָּא חֲזֵי), it is written: Cursed be Canaan (כְּתִיב אָרוּר כְּנַעַן) (Bereshit 9). And because this Canaan merited to serve Avraham (וּבְגִין דְּזָכָה כְּנַעַן דָּא לְשַׁמְּשָׁא לְאַבְרָהָם), once he served Avraham (כֵיוָן דְּשִׁמֵּשׁ לְאַבְרָהָם), he sat under the shade of faith (יְתִיב תְּחוֹת צִלָּא דִּמְהֵימְנוּתָא). He merited to go out from that curse which was cursed (זָכָה לְמֵיפַּק מֵהַהוּא לָטְיָיא דְּאִתְלַטְּיָיא). And not only this, but it is written of him a blessing (וְלֹא עוֹד אֶלָּא דִּכְתִּיב בֵּיהּ בְּרָכָה). As it is written (דִּכְתִּיב): And he said: Come, blessed of Hashem (וַיֹאמֶר בֹּא בְּרוּךְ יְיָ) (Bereshit 24).

What does this teach (מַאי קָא מַיְירֵי)? That everyone who sits under the shade of faith (דְּכָל מַאן דְּיֵתִיב תְּחוֹת צִלָּא דִּמְהֵימְנוּתָא), freedom is prepared for him and for his children forever (אַחֲסִין חֵירוּ לֵיהּ וְלִבְנוֹי לְעָלְמִין), and a supernal blessing is bestowed (וְאִתְבְּרַךְ בִּרְכָתָא עִלָּאָה). And whoever removes himself from the shade of faith (וּמַאן דְּאַפִּיק גַּרְמֵיהּ מִצִלָּא דִּמְהֵימְנוּתָא), exile is prepared for him and for his children (אַחֲסִין גָּלוּתָא לֵיהּ וְלִבְנוֹי), as it is written: And he fought with Yisrael and took from them captives (דִּכְתִּיב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי) (Numbers 21).

In sukkot you shall dwell - written deficient (בַּסֻּכֹּת תֵּשְׁבוּ חָסֵר) (Leviticus 23). And this is one cloud, in which all are bound (וְדָא עֲנָנָא חַד דְּכֻלְּהוּ קְשִׁירִין בֵּיהּ). As it is written: For the cloud of Hashem was upon them by day (דִּכְתִּיב כִּי עֲנַן יְיָ עֲלֵיהֶם יוֹמָם) (Numbers 14). And it is written: And in a pillar of cloud You go before them by day (וּכְתִיב וּבְעַמּוּד עָנָן אַתָּה הוֹלֵךְ לִפְנֵיהֶם יוֹמָם) (Numbers 14). This is the cloud of Aharon (דָּא הוּא עֲנָנָא דְּאַהֲרֹן), which is called “day” (דְּאִקְרֵי יוֹמָם), as it is written: By day Hashem commands His kindness (דִּכְתִּיב יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ) (Psalms 42).

One cloud took with it five others, and these are six (עֲנָנָא חַד נָטִיל עִמֵּיהּ חָמֵשׁ אָחֳרָנִין וְאִינּוּן שִׁית). And another cloud, as it is written: And in a pillar of fire by night (וַעֲנָנָא אָחֳרָא דִּכְתִּיב וּבְעַמּוּד אֵשׁ לָיְלָה) (Numbers 14). This gave light to Yisrael (דָּא נָהֲרָא לְהוּ לְיִשְׂרָאֵל), from the radiance of those six (מִנְהִירוּ דְּאִינּוּן שִׁית).

Ra‘aya Meheimna

In sukkot you shall dwell seven days, etc. (בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים וְגוֹ׳) (Leviticus 23). Commandment forty-five (פִּקּוּדָא מ״ה), this is to dwell in the sukkah (דָּא לֵישֵׁב בַּסּוּכָּה). And we have established (וְהָא אוֹקִימְנָא), in order that Yisrael be seen sitting in the mystery of faith (בְּגִין לְאִתְחֲזָאָה דְּיִשְׂרָאֵל יַתְבֵי בְּרָזָא דִּמְהֵימְנוּתָא), without any fear at all (בְּלָא דְּחִילוּ כְּלָל), for the accuser is separated from them (דְּהָא מְקַטְרְגָא אִתְפְּרַשׁ מִנַּיְיהוּ).

And everyone who is in the mystery of faith (וְכָל מַאן דְּאִיהוּ בְּרָזָא דִּמְהֵימְנוּתָא), sits in the sukkah (יָתִיב בַּסּוּכָּה). As we have established (כְּמָה דְּאוֹקִימְנָא), as it is written: All the native-born of Yisrael shall dwell in sukkot (דִּכְתִּיב כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכּוֹת) (Leviticus 23). Whoever is in the mystery of faith, and from the seed and holy root of Yisrael (מַאן דְּאִיהוּ בְּרָזָא דִּמְהֵימְנוּתָא וּמִזַּרְעָא וְשָׁרְשָׁא דְּיִשְׂרָאֵל), they shall dwell in sukkot (יִשְׁבוּ בַּסֻּכּוֹת). And this mystery has been said in many places (וְרָזָא דָּא אִתְּמַר בְּכַמָּה דּוּכְתֵּי).

Commandment forty-six (פִּקּוּדָא מ״ו), after this, to offer a sacrifice each day (בָּתַר דָּא לְקָרְבָא קָרְבְּנָא בְּכָל יוֹמָא). And this sacrifice (וְקָרְבְּנָא דָּא), is to be a portion in all (לְמֶהֱוִי חוּלָקָא בְּכֹלָּא), in the joy of the children (בְּחֶדְוָותָא דִּבְנוֹי). Because all are bound in the Tree (בְּגִין דְּכֻלְּהוּ אֲחִידָן בְּאִילָנָא). The branches below, regarding the root of the Tree (עַנְפִין דִּלְתַתָּא דִּלְגַּבֵּי שָׁרְשָׁא דְּאִילָנָא), all are blessed because of the Tree (כֹּלָּא אִתְבָּרְכָן בְּגִין אִילָנָא). Even though there is no benefit in them (אַף עַל גַּב דְּלֵית בְּהוּ תּוֹעַלְתָּא), all are blessed (כֹּלָּא אִתְבָּרְכָאן). And the joy of Yisrael with their supernal Father (וְחֶדְוָותָא דְּיִשְׂרָאֵל בַּאֲבוּהוֹן דִּלְעֵילָּא), they give a portion of blessing to all the other nations (יַהֲבֵי חוּלָקָא דְּבִרְכָּאן לְכָל אִינּוּן שְׁאָר עַמִּין), who have attachment, and are joined with Yisrael (דְּאִית לוֹן אֲחִידוּ וְאִתְאַחֲדוּ בְּהוּ בְּיִשְׂרָאֵל). And all these sacrifices are to provide sustenance (וְכָל אִלֵּין קָרְבְּנִין לְמֵיהַב מְזוֹנָא), to those appointees of the other nations (לְאִינּוּן מְמָנָן דִּשְׁאָר עַמִּין).

For from the love that Kudsha Berikh Hu loves His children (דְּהָא מִגּוֹ רְחִימוּ דְּקָא רָחִים קוּדְשָׁא בְּרִיךְ הוּא לִבְנוֹי), He desires that all should be their friends (בָּעֵי דְּכֹלָּא יֵהוֹן רְחִימִין דִּלְהוֹן). And this is the mystery (וְרָזָא דָּא): When a man’s ways please Hashem, even his enemies shall be at peace with him (בִּרְצוֹת יְיָ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ) (Proverbs 16). Even all those supernal accusers (אֲפִילּוּ כָּל אִינּוּן מְקַטְרְגֵי עִלָּאֵי), all are turned to be loving toward Yisrael (כֻּלְּהוּ אֲהַדְּרָן רְחִימִין לְיִשְׂרָאֵל). And when the supernal hosts are turned to be loving toward Yisrael (וְכַד חַיָּילִין דִּלְעֵילָּא אָהַדְרוּ רְחִימִין לְיִשְׂרָאֵל), how much more so all those below (כָּל אִינּוּן דִּלְתַתָּא עַל אַחַת כַּמָּה וְכַמָּה). And if you say that they are the ones who offer the sacrifice (וְאִי תֵּימָא לְהוֹן הֲווֹ מְקָרְבֵי קָרְבְּנָא), not so (לָאו הָכִי).

Rather, all rises and is offered to Kudsha Berikh Hu (אֶלָּא כֹּלָּא לְּקוּדְשָׁא בְּרִיךְ הוּא סָלִיק וּמִתְקָרֵב). And He apportions sustenance to all the hosts of the Sitra achra (וְאִיהוּ פָּרִישׁ מְזוֹנָא לְכֻלְּהוּ אוּכְלוּסִין דְּסִטְרִין אָחֳרָנִין), that they may enjoy that gift of His children (דְּיִתְהֲנוּן בְּהַהוּא דּוֹרוֹנָא דִּבְנוֹי), and turn their love to them (וְיִתְהַדְרוּן רְחִימִין דִּלְהוֹן). That all, above and below, may know (דְּיִנְדְּעוּן עֵילָּא וְתַתָּא), that there is no nation like the nation of Yisrael (דְּהָא לֵית עַמָּא כְּעַמָּא דְּיִשְׂרָאֵל), who are the portion and inheritance of Kudsha Berikh Hu (דְּאִינּוּן חוּלָקֵיהּ וְעַדְבֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). And the glory of Kudsha Berikh Hu ascends above and below as is fitting (וְאִסְתַּלָּק יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא כְּדְקָא יָאוּת). And all the supernal hosts open and say (וְכָל אוּכְלוּסִין עִלָּאִין פַּתְחֵי וְאַמְרֵי): And who is like Your people Yisrael, one nation in the earth (וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ) (II Samuel 7). (Tikkunim 152a, Ra‘aya Meheimna) (תיקונין דף קנ״ב ע״כ רעיא מהימנא).

Rabbi El'azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר): Thus says Hashem: I remember for you the kindness of your youth, etc. (כֹּה אָמַר יְיָ זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וְגוֹ׳) (Jeremiah 2). This verse was spoken regarding Knesset Yisrael (הַאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְּמַר), at the time when she was going in the wilderness with Yisrael (בְּשַׁעֲתָא דַּהֲוַת אַזְלָא בְּמַדְבְּרָא עִמְּהוֹן דְּיִשְׂרָאֵל).

I remember for you kindness (זָכַרְתִּי לָךְ חֶסֶד): this is the cloud of Aharon (דָּא עֲנָנָא דְּאַהֲרֹן), that took with it five others that were bound upon you and shone upon you (דְּנַטְלָא בְּחָמֵשׁ אָחֳרָנִין דְּאִתְקְשָׁרוּ עֲלָךְ וּנְהִירוּ עָלָךְ). The love of your espousals (אַהֲבַת כְּלוּלוֹתָיִךְ): that were joined with you (דְּאִשְׁתָּכְלָלוּ לָךְ). Some say: all were joined with you (ס״א וְכָלְּהוּ אִשְׁתְּכַּלְּלוּ בָּךְ). And they crowned you (וְאֲעְטָּרוּ לָךְ), and they adorned you like a bride adorned with her jewels (וְאַתְקִינוּ לָךְ כְּכַלָּה דְּתַעְדֵּי תַּכְשִׁיטָהָא). And all this, why (וְכָל כַּךְ לָמָּה)? In order for you to follow after Me in the wilderness, in a land not sown (בְּגִין לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה).

Come and see (תָּא חֲזֵי): at the time when a person sits in this dwelling, the shade of faith (בְּשַׁעֲתָא דְּבַר נָשׁ יָתִיב בְּמָדוֹרָא דָּא צִלָּא דִּמְהֵימְנוּתָא), the Shekhinta spreads her wings over him from above (שְׁכִינְתָּא פַּרְסָא גַּדְפָהָא עָלֵיהּ מִלְּעֵילָּא), and Avraham with five other Righteous make their dwelling with him (וְאַבְרָהָם וַחֲמִשָּׁה צַדִּיקַיָּיא אָחֳרָנִין שַׁוְיָין מָדוֹרֵיהוֹן עִמֵּיהּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Avraham and five Righteous, and King David, make their dwelling with him (אַבְרָהָם וַחֲמִשָּׁה צַדִּיקַיָּיא וְדָוִד מַלְכָּא שַׁוְיָין מָדוֹרֵיהוֹן עִמֵּיהּ). This is what is written (הֲדָא הוּא דִּכְתִיב): In sukkot you shall dwell seven days (בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים) (Leviticus 23). Seven days is written (שִׁבְעַת יָמִים כְּתִיב), and not in seven days (וְלָא בְּשִׁבְעַת יָמִים). In the same manner it is written (כְּגַוְונָא דָּא כְּתִיב): For six days Hashem made the heavens, etc. (כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם וְגוֹ׳) (Exodus 31). And a person must rejoice every single day (וּבָעֵי בַּר נָשׁ לְמֶחְדֵּי בְּכָל יוֹמָא וְיוֹמָא), with radiant countenance (בְּאַנְפִּין נְהִירִין), with these guests who dwell with him (בְּאוּשְׁפִּיזִין אִלֵּין דְּשַׁרְיָין עִמֵּיהּ).

And Rabbi Abba said (וְאָמַר רִבִּי אַבָּא): it is written In sukkot you shall dwell seven days (כְּתִיב בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים), and afterwards they shall dwell in sukkot (וּלְבָתַר יֵשְׁבוּ בַּסֻּכּוֹת). At first it is written you shall dwell (בְּקַדְמִיתָא תֵּשְׁבוּ), and afterwards they shall dwell (וּלְבָתַר יֵשְׁבוּ).

Rather, the first is for the guests (אֶלָּא קַדְמָאָה לְאוּשְׁפִּיזֵי). The second is for the children of the world (תִּנְיָינָא לִבְנֵי עָלְמָא). The first for the guests, as it is with Rav Hamnuna Sava (קַדְמָאָה לְאוּשְׁפִּיזֵי כִּי הָא דְּרַב הַמְנוּנָא סָבָא), when he would enter the sukkah he would rejoice (כַּד הֲוָה עָיֵיל לַסּוּכָּה הֲוָה חַדֵּי), and he would stand at the entrance of the sukkah, inside (וְקָאִים עַל פִּתְחָא לַסּוּכָּה מִלְּגָאו), and he would say: let us invite the guests (וְאָמַר נְזַמֵּן לְאוּשְׁפִּיזִין).

He would arrange the table (מְסַדֵּר פָּתוֹרָא). Some say: he would prepare the table (נ״א נִסְדַּר פָּתוֹרָא). And he would stand on his feet (וְקָאִים עַל רַגְלוֹהִי), and bless (וּמְבָרֵךְ), and say (וְאוֹמֵר): In sukkot you shall dwell seven days (בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים) (Leviticus 23). Sit, supernal guests, sit (תִּיבוּ אוּשְׁפִּיזִין עִלָּאִין תִּיבוּ). Sit, guests of faith, sit (תִּיבוּ אוּשְׁפִּיזֵי מְהֵימְנוּתָא תִּיבוּ). He would lift his hands (אָרִים יְדוֹי). Some say: he would wash his hands (ס״א אַסְחִי יְדוֹי). And rejoice (וְחַדֵּי). And he would say: fortunate is our portion (וְאָמַר זַכָּאָה חוּלָּקָנָא), fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל). As it is written (דִּכְתִּיב): For Hashem’s portion is His people (כִּי חֵלֶק יְיָ עַמּוֹ וְגוֹ׳) (Deuteronomy 32). And he would sit (וַהֲוָה יָתִיב).