Daf 135a (דַּף קל״ה ע״א)

Rabbi Shimon said to his friends (אָמַר רַבִּי שִׁמְעוֹן לְחַבְרַיָּיא), when this curtain was spread (כַּד אִתְפְּרִיס פְּרִיסָא דָּא), that you beheld over us (דְּאַתּוּן חָמָאן עֲלָנָא), I saw that all the adornments descended into it (אֲנָא חֲמֵינָא דְּנַחְתּוּ כֹּל תִּקּוּנִין בְּגַוָּוה), and shone in this place (וּנְהִירוּ בְּאֲתָר דָּא). And one curtain of the flame of Kudsha Berikh Hu (וְחַד פָּרוֹכְתָּא בּוּצִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא), was spread over four supports, for the four directions (פְּרִיסָא בְּאַרְבַּע סַמְכִין, לְאַרְבַּע עִיבָר). Some say: one curtain of the flame of holiness (נ״א: בּוּסִיטָא דְּקַדּוּשָׁא).

One support was placed from below upwards (סַמְכָא חַד הוּא יָתִיב מִתַּתָּא לְעֵילָּא), and one shovel in his hand (וְחַד מַגְרוֹפְיָא בִּידֵיהּ). And on the shovel were four openings sharpened on every side (וּבְמַגְרוֹפְיָא אַרְבַּע מַפְתְּחִי שְּׁנִינָן מִכָּל סִטְרוֹי). Some say: changed on every side (נ״א: שְׁנִין). And the curtain was joined (וּמִתְאַחֲדָן פַּרְסָא), and it descended from above to below (וְנַחְתִּין לָהּ מֵעֵילָּא לְתַתָּא). And so with the second support, and the third, and the fourth (וְכֵן לְסַמְכָא תִּנְיָינָא, וּתְלִיתָאָה וּרְבִיעָאָה). And between support and support (וּבֵין סַמְכָא לְסַמְכָא), were fastened eighteen legs of the supports (אֲחִידָן תִּמְנֵיסָר רַגְלֵי דְּסַמְכִי), and they shone with the flame of engraving (וּמִתְנַהֲרִין בְּבוּצִינָא דִּגְלִיפָא) in that curtain (בְּהַהוּא פְּרִיסָא). Some say: with the flame of engravings (נ״א: בְּבוּסִיטָא דְּגַלִיפִין). And so with the four directions (וְכֵן לְד׳ עִיבָר).

And I saw these adornments shining upon it (וַחֲמֵינָא אִלֵּין תִּקּוּנִין דִּנְהִרִין עָלָהּ), and they were waiting for the words of our mouths (וַהֲווּ מְחַכָּאן מִלֵּי דְּפוּמָנָא), to be crowned and to ascend, each one in its place (לְאִתְעַטְּרָא וּלְאִסְתַּלְּקָא כָּל חַד בְּאַתְרֵיהּ). And when they were adorned from our mouths (וְכַד הֲווֹ מִתְתַּקְּנָן מִפּוּמָנָא), each one ascended and was crowned and arranged in that adornment that was arranged here (כָּל חַד וְחַד סָלִיק וְאִתְעַטָּר וְאִתְתָּקַּן בְּהַהוּא תִּקּוּנָא דְּאִתְתְּקַן הָכָא), from the mouth of each one of us (מִכָּל פּוּמָא דְּחַד מִינָן). Some say: from the breath of each one of us (נ״א: בְּהֶבֶל דְּכָל פּוּמָא דְּחַד מִינָן). And at the time that one of us opened his mouth, to adorn that adornment (וּבְשַׁעֲתָא דְּחַד מִינָן פָּתַח פּוּמָא, לְתַקְּנָא בְּהַהוּא תִּקּוּנָא), that adornment sat and waited for the word that would go forth from your mouths (הַהוּא תִּקּוּנָא הֲוָה יְתִיב וּמְחַכֶּה לְמִלָּה דְּנָפִיק מִפּוּמֵיכוֹן), and then it ascended to its place and was crowned (וּכְדֵין סַלְּקָא בְּדוּכְתֵּיהּ וְאִתְעַטָּר). And all the supports, here and there (וְכָל סַמְכִין מִכָּאן וּמִכָּאן), rejoice at hearing what they had not known (חַדָּאן עַל דְּשַׁמְעִין מַה דְּלָא יָדְעוּ), and they hearken to your voices (וְצַיְיתִין לְקַלֵּיכוֹן). How many chariots stand here because of you (כַּמָה רְתִיכִין קַיְימִין הָכָא בְּגִינֵיכוֹן). Blessed are you for the World to Come (זַכָּאִין אַתּוּן לְעָלְמָא דְּאָתֵי), for all the words that go forth from your mouths (דְּכֻלְּהוּ מִלֵּי דְּנַפְקֵי מִפּוּמֵיכוֹן), they are all holy words (כֻּלְּהוּ מִלִּין קַדִּישִׁין), words fitting that do not stray to the right or to the left (מִלִּין כַּשְׁרָן דְּלָא אַסְטָאן לִימִינָא וְלִשְׂמָאלָא).

Kudsha Berikh Hu rejoices to hear (קוּדְשָׁא בְּרִיךְ הוּא חַדֵּי לְמִשְׁמַע), and He listens to these words (וְצַיִית לְהָנֵי מִלֵּי), until He decrees judgment (עַד דְּהוּא אַגְמָר דִּינָא). Some say: until He cuts judgment (נ״א: אַגְזַר דִּינָא). That for the World to Come you will say again all these holy words (דִּי לְעָלְמָא דְּאָתֵי תֵּימְרוּן זִמְנָא אַחֲרָא כָּל הָנֵי מִלֵּי קַדִּישִׁין). Concerning you it is written (Shir haShirim 7) “And your palate is like the best wine, flowing gently over the lips of those who are asleep” (עָלַיְיכוּ כְּתִיב, וְחִכֵּךְ כְּיֵין הַטּוֹב וְגוֹ׳, דּוֹבֵב שִׂפְתֵי יְשֵׁנִים). What is “flowing over the lips of those who are asleep” (מַאי דּוֹבֵב שְׂפָתַי יְשֵׁנִים)? That even in the World to Come your lips murmur the Orayta before Him (דְּאֲפִילּוּ לְעָלְמָא דְּאָתֵי מְרַחְשָׁן שִׂפְוָותַיְכוּ אוֹרַיְיתָא קַמֵּיהּ).

Now prepare yourselves and direct your hearts (הַשְׁתָּא אִתְתָּקָנוּ וְאִתְכָּוְונוּ דַּעְתָּא), to adorn the adornments of Ze’ir Anpin (לְמִתְקָן תִּקּוּנוֹי דִּזְעֵיר אַפִּין), how it is to be adorned (הֵיךְ יִתְתָּקַּן), and how it is clothed in the adornments from the adornments of Atik Yomin (וְהֵיךְ יִתְלַבָּשׁ בְּתִקּוּנוֹי מִתִּקּוּנֵי עַתִּיק יוֹמִין), the Holy of Holies, hidden of the hidden, hidden from all (קַדִּישָׁא דְּקַדִּישִׁין, טְמִירָא דִּטְמִירִין, טְמִירָא מִכֹּלָּא). For now the obligation—Some say: wisdom—(דְּהַשְׁתָּא חוֹבָתָא, נ״א: חָכְמְתָא) is upon you, to decree true judgment, fitting and beautiful (עָלַיְיכוּ, לְמִגְזַר דִּינָא קוּשְטָאָה יָאֶה וְשַׁפִּירָא), and to perfect all the adornments properly (וּלְאַתְקְנָא כָּל תִּקּוּנִין עַל בּוּרְיֵיהּ).

The adornments of Ze’ir Anpin (תִּקּוּנֵי דִּזְעֵיר אַפִּין), are adorned from the adornments of Arich Anpin (מִתִּקוּנֵי דַּאֲרִיךְ אַנְפִּין אִתְתָּקָּנוּ). And the adornments spread here and there (וְאִתְפָּשָׁטוּ תִּקּוּנוֹי מִכָּאן וּמִכָּאן), in the likeness of a human being (כְּחֵיזוּ בַּר נָשׁ). Some say: and He sent forth (נ״א: וּמְשַׁלְחָא). To rule within it the spirit of the hidden of all hidden (לְמִשְׁלְטָא בֵּיהּ רוּחָא דִּטְמִירָא דְּכָל טְמִירִין). In order to sit upon the throne (בְּגִין לְמֵיתַב עַל כּוּרְסְיָּיא), as it is written (Yeḥezkel 1) “And upon the likeness of the throne was the likeness as the appearance of a man upon it from above” (דִּכְתִּיב, וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה). “As the appearance of a man”: in which all forms are included (כְּמַרְאֵה אָדָם: דְּכָלִיל כָּל דִּיוּקְנִין). “As the appearance of a man”: in which all Names are included (כְּמַרְאֵה אָדָם: דְּכָלִיל כָּל שְׁמָהָן). “As the appearance of a man”: in which are concealed all the supernal and lower worlds (כְּמַרְאֵה אָדָם: דְּבֵיהּ סְתִימִין כָּל עָלְמִין עִלָּאִין וְתַתָּאִין). “As the appearance of a man”: in which all the mysteries are included that were said and arranged before the world was created, even though they were not yet established (כְּמַרְאֵה אָדָם: דְּכָלִיל כָּל רָזִין דְּאִתְאַמָּרוּ וְאִתָּתְקָנוּ עַד דְּלָא אִבְרֵי עָלְמָא, וְאַף עַל גַּב דְּלָא אִתְקָיֵּימוּ).

It was taught in the Concealed Book (תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא), Atika of Atikin, before His adornments were set (עַתִּיקָא דְּעַתִּיקִין עַד לָא זַמִּין תִּקּוּנוֹי), He built kings (בָּאנֵי מַלְכִין), gathered kings (כָּנֵס מַלְכִין), and measured kings (וּמְשַׁעֵר מַלְכִין), and they could not endure (וְלָא הֲווֹ מִתְקַיְּימֵּי). Some say: engraved kings (נ״א גָּלִיף מַלְכִין). Until He cast them away (Some say: until He sighed them away (עַד דְּדָחֵי לוֹן, נ״א: דַּאֲנַח לוֹן)—and hid them for another time (וְאַצְנַע לוֹן לְבָתַר זִמְנָא). This is what is written (Bereshit 36) “And these are the kings who reigned in the land of Edom” (הֲדָא הוּא דִכְתִיב, וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם). “In the land of Edom”—in the place where all judgments are established (בְּאֶרֶץ אֱדוֹם, בְּאֲתָר דְּכָל דִּינִין מִתְקַיְּימִין תַּמָּן), and none of them endured (וְכֻלְּהוּ לָא אִתְקַיָּימוּ).

Until the white head of Atika of Atikin was adorned (עַד דְּרֵישָׁא חִוָּורָא עַתִּיקָא דְּעַתִּיקִין אִתְתָּקַּן). When it was adorned (כַּד אִתְתָּקַּן), all the lower adornments were set (תַּקִּין כָּל תִּקּוּנִין דִּלְתַתָּא), all the supernal and lower adornments were set (תַּקִּין כָּל תִּקּוּנִין דְּעִלָּאִין וְתַתָּאִין). From here we learn (מִכָּאן אוֹלִיפְנָא): every head of a people, if he is not adorned first, the people is not adorned (כָּל רֵישָׁא דְּעַמָּא, דְּלָא אִתְתָּקַּן הוּא בְּקַדְמִיתָא, לֵית עַמָּא מִתְתַּקְנָא). But if he is adorned, all are adorned (וְאִי אִיהוּ מִתְתַּקָּן, כֻּלְּהוּ מִתְתַּקְּנָן). And if he is not adorned at first, the people cannot be adorned (וְאִי אִיהוּ לָא מִתְתַּקֵּן בְּקַדְמִיתָא, לָא יַכְלִין עַמָּא לְאִתְתַּקְּנָא). From where do we know this (מְנָלָן). From Atik Yomin (מֵעַתִּיק יוֹמִין). For before He was adorned with His adornments (דְּעַד לָא אִתְתָּקַּן הוּא בְּתִקּוּנוֹי), all those that sought to be adorned were not adorned (לָא אִתְתַּקְּנוּ כָּל אִינּוּן דְּבָעוּ לְאִתְתַּקְּנָא), and all the worlds were destroyed (וְכֻלְּהוּ עָלְמִין אִתְחֲרָבוּ). This is what is written (Bereshit 36) “And there reigned in Edom Bela the son of Be‘or” (הֲדָא הוּא דִכְתִיב, וַיִּמְלוֹךְ בֶּאֱדוֹם בֶּלַע בֶּן בְּעוֹר). “And there reigned in Edom”—this is one mystery (וַיִּמְלוֹךְ בֶּאֱדוֹם, רָזָא חֲדָא). Some say: a precious mystery (נ״א: יְקִירָא). The place where all judgments are bound there, and depend, from there (הוּא. אֲתָר דְּכָל דִּינִין מִתְקַטְּרִין תַּמָּן, וְתַלְיָין, מִתַּמָּן).

“Bela the son of Be‘or”—it was taught (בֶּלַע בֶּן בְּעוֹר, תָּאנָא): this is the decree of judgment, the strongest of the strong (הוּא גִּזְרַת דִּינָא, תַּקִּיפָא דְּתַקִּיפִין), because of which a thousand thousands, masters of noise and wailing, are bound (דִּבְגִינֵיהּ מִתְקַטְּרָן אֶלֶף אַלְפִין מָארֵי דִּיבָבָא וִילָלָה). (Bereshit 36) “And the name of his city was Dinhavah” (וְשֵׁם עִירוֹ דִּנְהָבָה). What is Dinhavah (מַאי דִּנְהָבָה). That is, “Give judgment” (כְּלוֹמַר דִּין הָבָה). As you say (Mishlei 30) “The leech has two daughters: give, give” (כְּמָה דְאַתְּ אָמֵר, לַעֲלוּקָה שְׁתֵּי בָּנוֹת הַב הַב).