Parashat Beha'alotcha

nd Hashem spoke to Moshe, saying (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵאמֹר). Speak to Aharon and say to him, “When you light the lamps…” etc. (דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרוֹת וְגוֹ'), Rabbi Yehudah opened: (רִבִּי יְהוּדָה פָּתַח), “And he is like a bridegroom going forth from his canopy…” etc. (וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ וְגוֹ') (Psalms 19). Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), for Kudsha Berikh Hu desired them (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוֹן), and gave them the true Orayta (וְיָהַב לְהוֹן אוֹרַיְּיתָא דִּקְשׁוֹט), the Tree of Life (אִילָנָא דְּחַיֵּי), to which a person cleaves (דְּבֵיהּ אָחִיד בַּר נָשׁ), some say: inherits (נ״א: יָרֵית), life for this world (חַיִּין לְהַאי עָלְמָא), and life for the World to Come (וְחַיִּין לְעָלְמָא דְאָתֵי).

For whoever engages in Orayta and cleaves to it (דְּכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְּיתָא וְאָחִיד בָּהּ), has life (אִית לֵיהּ חַיִּין), some say: cleaves to life (נ״א: אָחִיד בְּחַיֵּין). And whoever abandons the words of Orayta and separates from Orayta (וְכָל מַאן דְּשָׁבִיק מִלֵּי דְּאוֹרַיְּיתָא וְאִתְפְּרַשׁ מֵאוֹרַיְּיתָא), it is as if he separates from life (כְּאִלּוּ מִתְפְּרַשׁ מֵחַיֵּין), because it is life (בְּגִין דְּהִיא חַיֵּין), and all its words are life (וְכָל מִלוֹי חַיֵּין). This is what is written: “For they are life…” etc. (הֲדָא הוּא דִּכְתִיב: כִּי חַיִּים הֵם וְגוֹ') (Proverbs 4). And it is written: “It shall be healing to your navel…” etc. (וּכְתִיב: רִפְאוּת תְּהִי לְשָׁרֶךָ וְגוֹ') (Proverbs 3).

Come and see (תָּא חֲזֵי): the Tree of Life (אִילָנָא דְּחַיֵּי) is held from above to below (אָחִיד מֵעֵילָּא לְתַתָּא). And this sun that shines upon all (וְהַאי שִׁמְשָׁא דְּנָהִיר לְכֹלָּא), its light begins at the head (נְהוֹרָא דִילֵיהּ שָׁאָרֵי מֵרֵישָׁא), and spreads into the body of the Tree (וְאִתְפָּשַׁט בְּגוּפָא דְּאִילָנָא), in a straight path (בְּאֹרַח מֵישַׁר). Two sides are held within it (ב' סִטְרִין אֲחִידָן בֵּיהּ), one to the north (חַד לַצָּפוֹן), and one to the south (וְחַד לַדָּרוֹם), one to the right (חַד יְמִינָא), and one to the left (וְחַד שְׂמָאלָא). And at the time when the sun shines, as has been stated (בְּשַׁעֲתָא דְּשִׁמְשָׁא נָהִיר כְּמָה דְּאִתְּמַר), from that body (some say: foliage-of the Tree (מֵהַהוּא גּוּפָא (נ״א: נוֹפָא דְּאִילָנָא), strength extends to the right arm (אַתְקִיף לִדְרוֹעָא דִּימִינָא), and shines in its force (וְאַנְהִיר בְּתוּקְפֵּיהּ). And from its strength the left shines (וּמִתּוּקְפֵּיהּ נָהִיר שְׂמָאלָא), and becomes included in its light (וְאִתְכְּלִיל בִּנְהוֹרֵיהּ).

“And he is like a bridegroom going forth from his canopy” (וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ), who is his canopy? (מַאן אִיהוּ חֻפָּתוֹ). This is (דָּא אִיהוּ) “the crown with which his mother crowned him on the day of his wedding” (עֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְּיוֹם חֲתוּנָּתוֹ) (Song of Songs 3). “Going forth from his canopy” (יוֹצֵא מֵחֻפָּתוֹ) this is the beginning of all light (דָּא אִיהוּ רֵישָׁא דְכָל נְהוֹרָא), as you say in the following verse (כְּמָה דְאַתְּ אָמֵר בַּקְרָא דַּאֲבַתְרֵיהּ): “from the end of the heavens is his emergence” (מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ) (Psalms 19) - this is the root of all (דָּא שֵׁירוּתָא דְכֹלָּא), which is called “the end of the heavens” (דְּאִקְרֵי מִקְצֵה הַשָּׁמַיִם). And then (וּכְדֵין), he emerges as a bridegroom truly (נָפִיק כְּחָתָן מַמָּשׁ), when he goes to the earth to his bride (כַּד נָפִיק לְאַעְרְעָא לְכַלָּתֵיהּ), the beloved of his soul (רְחִימָתָא דְנַפְשׁוֹי), and he stretches out his arms (וּפָרִישׂ דְּרוֹעָוֹי), and receives her (וּמְקַבֵּל לָהּ).

In this manner (כְּהַאי גַּוְונָא), “and he is like a bridegroom going forth from his canopy” (וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ): the sun goes and spreads toward the west (אַזְלָא שִׁמְשָׁא וְאִתְפָּשַׁט לְגַבֵּי מַעֲרָב). Once the west draws near (כֵּיוָן דְּמַעֲרָב אִתְקְרִיב), the northern side is aroused first to meet it (סְטָר צָפוֹן אִתְּעַר לְקֳבְלֵיהּ בְּקַדְמִיתָא), and approaches the west (וְקָרִיב לְמַעֲרָב), and unites with it in its place (וְזָוִיג לֵיהּ בְּאַתְרֵיהּ), as it is said (כְּמָה דְּאִתְּמַר דִּכְתִּיב): “his left is under my head” (שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי) (Song of Songs 2). And afterward (וּלְבָתַר), the southern side, which is the right (סְטָר דָּרוֹם דְּאִיהוּ יְמִינָא), as it is written: “and his right embraces me” (דִּכְתִּיב: וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2). Then (כְּדֵין), “he rejoices like a mighty man to run the path” (יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח), to illuminate the moon (לְאַנְהָרָא סִיהֲרָא), and they have established this (וְאוֹקְמוּהָ).

Come and see (תָּא חֲזֵי): “When you raise up the lamps” (בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת) - these are the supernal luminaries (אִלֵּין בּוֹצִינִין עִלָּאִין), all of which shine as one from the sun (דְּכֻלְּהוּ נְהִירִין כַּחֲדָא מִן שִׁמְשָׁא). (Missing here) (חֲסֵר כָּאן).

Daf 149a (דַּף קמ״ט ע״א)

Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “Happy is the people who know the teruah; Hashem, in the light of Your face they shall walk” (אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה יְיָ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן) (Psalms 89). This verse has been established (הַאי קְרָא אוּקְמוּהָ), but come and see (אֲבָל תָּא חֲזֵי): blessed are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for Kudsha Berikh Hu gave them the holy Orayta (דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן אוֹרַיְּיתָא קַדִּישָׁא), and taught them His ways (וְאוֹלִיף לוֹן אָרְחוֹי), to cleave to Him (לְאִתְדַּבְּקָא בֵּיהּ), and to guard the commandments of the Orayta (וּלְמֵיטַר פִּקּוּדֵי דְּאוֹרַיְּיתָא), to merit through them the World to Come (לְמִזְכֵּי בְּהוּ לְעָלְמָא דְאָתֵי). And He drew near to them at the time when they came out of Egypt (וְקָרִיב לְהוּ בְּשַׁעֲתָא דְנָפְקוּ מִמִּצְרָיִם), for then He brought them out from another domain (דְּהָא כְּדֵין אַפִּיק לוֹן מֵרְשׁוּתָא אַחֲרָא), and elevated them to be united in His Name (וְסָלִיק לוֹן לְאִתְאַחֲדָא בִּשְׁמֵיהּ), and then they were called Children of Yisrael [Bnei Yisrael] (וּכְדֵין אִקְרוּן בְּנֵי יִשְׂרָאֵל), children of freedom from all things (בְּנֵי חוֹרִין מִכֹּלָּא), for they did not dwell under any other authority (דְּלָא יָתְבוּ תְּחוֹת רְשׁוּתָא אַחֲרָא), and He raised them to be united in His Name (וְסָלִיק לוֹן לְאַחֲדָא בִּשְׁמֵיהּ), which is exalted above all (דְּסָלִיק עַל כֹּלָּא), who rules over the supernal and the lower realms (דְּשַׁלִּיט עַל עִלָּאִין וְתַתָּאִין). And from His love for them (וּמִגּוֹ רְחִימוּתָא דִּלְהוֹן), He called them: “My firstborn son, Yisrael” (קָרָא לוֹן: בְּנִי בְכוֹרִי יִשְׂרָאֵל) (Exodus 4), in the likeness of the supernal holiness (כְּגַוְונָא דִּקְדֻשָּׁה עִלָּאָה). And He slew-some say: and He slew (וְעַל דָּא קָטַל (נ״א: וְקָטַל)-every firstborn above and below (כָּל בְּכוֹר דִּלְעֵילָּא וְתַתָּא), and broke the bonds and fetters of the supernal and lower realms (וְשָׁרָא קְטִירִין וְאֲסִּירִין דְּעִלָּאִין וְתַתָּאִין), in order to bring them forth (בְּגִין לְאַפָּקָא לוֹן), and He made them children of freedom from all things (וְעָבִיד לוֹן בְּנֵי חוֹרִין מִכֹּלָּא). And for this, Kudsha Berikh Hu did not want [it done] by an angel (וְעַל דָּא לָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לָא מַלְאָךְ), nor by a seraph (וְלָא שָׂרָף), but He Himself (אֶלָּא אִיהוּ). And further (וְעוֹד), for He alone knows how to distinguish and discern all (דְּהָא אִיהוּ יָדַע לְאַבְחֲנָא וּלְמִנְדַּע כֹּלָּא), and to release the bonds (וּלְמִשְׁרֵי אֲסִירִין), and these matters are not within the domain of any other emissary (וְלָאו אִינּוּן בִּרְשׁוּתָא דִּשְׁלִיחָא אַחֲרָא), but in His own hands (אֶלָּא בִּידֵיהּ).

Come and see (תָּא חֲזֵי): on that night when Kudsha Berikh Hu desired to slay all the firstborn (בְּהַהוּא לֵילְיָא דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְקָטְלָא כָּל אִינּוּן בְּכוֹרֵי), as it is said (כְּמָה דְּאִתְּמַר), at the moment when the night fell (בְּשַׁעֲתָא דְּרָמַשׁ לֵילְיָא), they came to sing songs before Him (אָתוּ מְזַמְּרִין לְזַמְּרָא קַמֵּיהּ). He said to them (אָמַר לוֹן): It is not the time, for another song is being sung by My children on earth (לָאו עִידָּן הוּא, דְּהָא שִׁירָתָא אַחֲרָא מְזַמְּרִין בָּנַי בְּאַרְעָא).

At the moment when the night was split (בְּשַׁעֲתָא דְּאִתְפְּלִיג לֵילְיָא), the northern wind was aroused (אִתְּעַר רוּחַ צָפוֹן), and then Kudsha Berikh Hu executed vengeance (וְקוּדְשָׁא בְּרִיךְ הוּא כְּדֵין עֲבַד נוּקְמִין). And Yisrael were performing songs in a loud voice (וְיִשְׂרָאֵל עַבְדִּין שִׁירָתָא בְּקוֹל רָם), some say: and Yisrael were singing and saying Hallel in a loud voice (נ״א: וְיִשְׂרָאֵל מְזַמְּרִין וְאָמְרִין הַלֵּילָא בְּקוֹל רָם). And then He made them children of freedom from all things (וּכְדֵין עֲבַד לוֹן בְּנֵי חוֹרִין מִכֹּלָּא), and the supernal angels and all camps (וּמַלְאָכִין עִלָּאֵי וְכָל מַשִּׁרְיָין כֻּלְּהוּ), were attentive to the voices of Yisrael (הֲווֹ צַיְּיתִין לְהוֹן לְקַלֵּיהוֹן דְּיִשְׂרָאֵל).

After they had marked their homes (בָּתַר דְּאִתְגְּזָרוּ רְשִׁימוּ לְבָתֵּיהוֹן), from that blood, and from the blood of the Pesach offering (מֵהַהוּא דָּמָא וּמִדָּמָא דְּפִסְחָא), in three markings (בִּתְלַת רְשִׁימִין): “on the lintel and on the two doorposts” (עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת) (Exodus 12).

What is the reason? (מַאי טַעְמָא). It has already been established (הָא אוּקְמוּהָ): because it is a holy marking (בְּגִין דְּאִיהוּ רְשִׁימָא קַדִּישָׁא), and when the destroyer goes forth (וּמְחַבְּלָא כַּד אִיהוּ נָפִיק), and sees that blood marked upon the entrance (וְחָמֵי הַהוּא דָּמָא דְּהֲוָה רָשִׁים עַל הַהוּא פִּתְחָא), he has pity upon Yisrael (חָיִיס עֲלַיְיהוּ דְּיִשְׂרָאֵל). This is what is written: “And Hashem shall pass over the opening…” etc. (וּפָסַח יְיָ עַל הַפֶּתַח וְגוֹ') (Exodus 12).

Now here, we must examine (הָכָא אִית לְאִסְתַּכְּלָא): if Kudsha Berikh Hu came and struck in the land of Egypt (אִי קוּדְשָׁא בְּרִיךְ הוּא אָתֵי וְקָטִיל בְּאַרְעָא דְּמִצְרַיִם), and not another emissary (וְלֹא שְׁלִיחַ אַחֲרָא), then why the marking upon the entrance? (רְשִׁימָא דָּא דְעַל פִּתְחָא לָמָּה), for all is revealed before Him (וְהָא כֹּלָּא גַּלֵי קַמֵּיהּ). And furthermore, what is meant by “and He shall not permit the destroyer”? (וְתוּ מַהוּ: וְלֹא יִתֵּן הַמַּשְׁחִית), it should have said: “and He shall not destroy” (וְלֹא יַשְׁחִית מִבָּעֵי לֵיהּ). Rather, certainly it is so (אֶלָּא וַדַּאי הָכִי הוּא): as it is written (כְּדִכְתִּיב): “And Hashem struck every firstborn…” (וַיְיָ הִכָּה כָּל בְּכוֹר) (Exodus 12). “And Hashem” - this refers to Him and His Court (וַיְיָ: הוּא וּבֵית דִּינֵיהּ). And that court of judgment was present there (וְהַהוּא בֵּי דִּינָא הָכָא אִשְׁתְּכַח), some say: from here it is proven that in all cases (נ״א: מִכָּאן דְּבְכֹלָּא), one must show an action (וּבְכֹלָּא בָּעֵי לְאַחֲזָאָה עוֹבָדָא), in order to be saved (בְּגִין לְאִשְׁתְּזָבָא). For in the same manner regarding the altar (דְּהָא כְּגַוְונָא דָּא עַל גַּבֵּי מַדְבְּחָא), so that the destroyer would not be found there (בְּגִין דְּלָא אִשְׁתְּכַח מְחַבְּלָא).

This applies in that act (הַאי בְּעוֹבָדָא), but at a time when this is not required (וּבִזְמְנָא דְּלָא אִצְטְרִיךְ הַאי), such as Rosh haShanah (כְּגוֹן רֹאשׁ הַשָּׁנָה), which is a Day of Judgment (דְּאִיהוּ יוֹמָא דְּדִינָא), and masters of harsh speech stand over Yisrael (וּמָארֵיהוֹן דְּלִישָׁנָא בִּישָׁא קַיְּימִין עֲלַיְיהוּ דְּיִשְׂרָאֵל), we need words, prayers, and supplications (בָּעֵינָן מִלִּין צְלוֹתִין וּבָעוּתִין), and we must display action (some say: with spirit and soul (וּבָעֵינָן לְאַחֲזָאָה עוֹבָדָא (נ״א: בְּרוּחָא וּנְפַשָּׁא), as we have established (כְּמָה דְּאוֹקִימְנָא). And it has been stated: “And with what?” With the shofar (וְהָא אִתְּמַר: וּבְמָה בַּשּׁוֹפָר), to display the shofar (לְאַחֲזָאָה שׁוֹפָר), to arouse another beauty (לְאַתְעָרָא שׁוֹפְרָא אַחֲרָא). And we bring forth, with that sound, mercy and judgment together (וַאֲנַן מְפִיקִין בְּהַהוּא קָלָא רַחֲמֵי וְדִינָא כַּחֲדָא), all in proper measure (כֹּלָּא כַּדְקָא יָאוּת). Just as that supernal shofar (כְּמָה דְּהַהוּא שׁוֹפָר עִלָּאָה), brings forth a voice that is total and unified (אַפִּיק קָלָא דְּאִיהוּ כְּלָלָא כַּחֲדָא). And we go forth to arouse mercy (וּלְאַתְעֲרָא רַחֲמֵי קָאַזְלִינָן), and to break the masters of judgment (וּלְתַבְּרָא מָארֵיהוֹן דְּדִינָא), so that they do not rule on this day (דְּלָא יִשְׁלְטוּן בְּהַאי יוֹמָא). And when mercy is aroused (וְכַד רַחֲמֵי מִתְעָרִין), all the supernal luminaries shine from this side and from that side (כֻּלְּהוּ בּוּצִינִין עִלָּאִין נַהֲרִין מֵהַאי גִּיסָא וּמֵהַאי גִּיסָא). Then (כְּדֵין): “In the light of the King's face is life” (בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים) (Proverbs 16).

Come and see (תָּא חֲזֵי), at the time when the Kohen, (some say: the great one, intends to kindle the luminaries below (בְּשַׁעֲתָא דְּכַהֲנָא (נ״א: רַבָּא אִתְכְּוָון לְאַדְלְקָא בּוּצִינִין לְתַתָּא), and he would offer the incense of spices (וַהֲוָה קָרִיב קְטוֹרֶת בּוּסְמִין), at that moment (בְּהַהוּא שַׁעֲתָא), then the supernal luminaries would shine (כְּדֵין בּוּצִינִין עִלָּאִין נַהֲרִין), and everything would be bound together as one (וְאִתְקְטַר כֹּלָּא כַּחֲדָא), and joy and gladness would be found in all the worlds (וְחִדוּ וְחֶדְוָותָא אִשְׁתְּכַח בְּכֻלְּהוּ עָלְמִין). This is what is written (הֲדָא הוּא דִכְתִיב): “Oil and incense gladden the heart” (שֶׁמֶן וּקְטוֹרֶת יְשַׂמַּח לֵב) (Proverbs 27). And concerning this is written (וְעַל דָּא): “When you raise up the lamps” (בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת).

Rabbi El'azar, Rabbi Yose, and Rabbi Yitzchak (רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי וְרִבִּי יִצְחָק) were walking on the road (הֲווֹ אָזְלֵי בְּאוֹרְחָא), and they encountered the mountains of Kardu (פָּגְעוּ בְּאִינּוּן טוּרֵי קַרְדוֹ). As they went along (עַד דַּהֲווֹ אָזְלֵי), Rabbi El'azar lifted his eyes (זָקַף עֵינוֹי רִבִּי אֶלְעָזָר), and saw those towering mountains (וְחָמֵי אִינּוּן טוּרֵי רָמָאֵי), and they were dark (וַהֲווּ חֲשוֹכָן), and they were gripped with awe (וְדַחֲלָן בִּדְחִילוּ). Rabbi El'azar said to the friends (אָמַר רִבִּי אֶלְעָזָר לְאִינּוּן חַבְרַיָּיא): “If Abba were here (אִלּוּ אַבָּא הָכָא), I would not be afraid (לָא הֲוָה דָּחִילְנָא), but since we are three (אֲבָל כֵּיוָן דַּאֲנָן תְּלָתָא), and words of Orayta are among us (וּמִלֵּי דְּאוֹרַיְיתָא בֵּינָנָא), judgment is not found here” (דִּינָא הָכָא לָא אִשְׁתְּכַח).

Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): it is written (כְּתִיב): “And the ark came to rest in the seventh month…” (וַתָּנַח הַתֵּיבָה בַחֹדֶשׁ הַשְּׁבִיעִי), “…upon the mountains of Ararat” (עַל הֲרֵי אֲרָרָט) (Bereshit 8). How beloved are the words of Orayta (כְּמָה חֲבִיבִין מִלֵי דְּאוֹרַיְיתָא), for in every single word there are supernal secrets (דִּבְכָל מִלָה וּמִלָּה אִית רָזִין עִלָּאִין), and all of Orayta is called supernal (וְאוֹרַיְיתָא כֹּלָּא עִלָּאָה אִיקְרֵי). And we have learned (וְתָנֵינָן) in the thirteen principles of Orayta (בִּתְלֵיסָר מְכִילָן דְּאוֹרַיְיתָא): any matter that was included in a general rule and came out of the general rule to teach (כָל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד), it did not come out only to teach about itself (לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא), but it came out to teach about the entire generality (אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא). For the Orayta, which is the Supernal Principle (דְּהָא אוֹרַיְיתָא דְּאִיהִי כְּלָלָא עִלָּאָה), even though there emerges from it a simple narrative in the world (אַף עַל גַּב דְּנָפִיק מִנָּהּ חַד סִפּוּר בְּעָלְמָא), it certainly does not come to show that narrative alone (וַדַּאי לָא אָתֵי לְאַחֲזָאָה עַל הַהוּא סִפּוּר), but to reveal supernal matters and supernal secrets (אֶלָּא לְאַחֲזָאָה מִלִּין עִלָּאִין וְרָזִין עִלָּאִין). And it did not come out to teach only about itself (וְלֹא לְלַמֵּד עַל עַצְמוֹ יָצָא), but it came out to teach about the entire generality (אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא). For that narrative of Orayta, or that event (בְּגִין דְּהַהוּא סִפּוּר דְּאוֹרַיְיתָא אוֹ הַהוּא עוֹבָדָא), even though it departs from the generality of the Orayta (אַף עַל גַּב דְּהוּא נָפְקָא מִכְלָלָא דְּאוֹרַיְיתָא), it does not depart only to show itself (לָאו לְאַחֲזָאָה עַל גַּרְמֵיהּ נָפַק בִּלְבַד), but to reveal something about that supernal generality of all of Orayta (אֶלָּא לְאַחֲזָאָה עַל הַהוּא כְּלָלָא עִלָּאָה דְּאוֹרַיְיתָא כֹּלָּא נָפַק).

Such as this that is written (כְּגוֹן הַאי דִּכְתִּיב): “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat” (וַתָּנַח הַתֵּיבָה בַּחֹדֶשׁ הַשְּׁבִיעִי בִּשְׁבִעָה עָשָׂר יוֹם לַחֹדֶשׁ עַל הָרֵי אֲרָרָט) (Bereshit 8). Certainly this verse has departed from the generality of Orayta (וַדַּאי הַאי קְרָא מִכְּלָלָא דְּאוֹרַיְיתָא נָפַק), and comes as a worldly narrative (וְאָתֵי בְּסִפּוּר דְּעָלְמָא). What concern is it to us whether it rested here or there (מַאי אִכְפַּת לָן אִי שָׁרֵי בְּהַאי אוֹ בְּהַאי), for in any place it could have rested (דְּהָא בַּאֲתַר חַד לִישְׁרֵי). Rather, it came out to teach about the entire generality (אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא). And blessed are Yisrael (וְזַכָּאִין אִינּוּן יִשְׂרָאֵל), to whom was given the Supernal Orayta, the true Orayta (דְּאִתְיְהִיב לְהוּ אוֹרַיְיתָא עִלָּאָה אוֹרַיְיתָא דִּקְשׁוֹט). And one who says that this narrative of Orayta comes only to show that narrative alone (וּמַאן דְּאָמַר דְּהַהוּא סִפּוּרָא דְּאוֹרַיְיתָא לְאַחֲזָאָה עַל הַהוּא סִפּוּר בִּלְבַד קָאֲתֵי), let his spirit be blown away (תִּיפַּח רוּחֵיהּ). For if so, it is not the Supernal Orayta, the true Orayta (דְּאִי הָכִי לָאו אִיהִי אוֹרַיְיתָא עִלָּאָה אוֹרַיְיתָא דִּקְשׁוֹט), but surely the holy Supernal Orayta is the true Orayta (אֶלָּא וַדַּאי אוֹרַיְיתָא קַדִּישָׁא עִלָּאָה אִיהִי אוֹרַיְיתָא דִּקְשׁוֹט).

Come and see (תָּא חֲזֵי): a human king, is it not his glory (מֶלֶךְ בָּשָׂר וָדָם לָאו יְקָרָא דִילֵיהּ הוּא), to speak words of a commoner (לְאִשְׁתָּעֵי מִלָּה דְּהֶדְיוֹטָא)? All the more so to write them (כָּל שֶׁכֵּן לְמִכְתַּב לֵיהּ). And if it rises in your mind (וְאִי סָלִיק בְּדַעְתָּךְ), that the supernal King, Kudsha Berikh Hu (דְּמַלְכָּא עִלָּאָה קוּדְשָׁא בְּרִיךְ הוּא), had no holy words with which to write and make the Orayta (לָא הֲווֹ לֵיהּ מִלִּין קַדִּישִׁין לְמִכְתַּב וּלְמֶעְבַּד מִנַּיְיהוּ אוֹרַיְיתָא), and instead He gathered all the words of commoners (אֶלָּא דְּאִיהוּ כָּנִישׁ כָּל מִלִּין דְּהֶדְיוֹטִין), such as the words of Esav (כְּגוֹן מִלִּין דְּעֵשָׂו), the words of Hagar (מִלִּין דְּהָגָר), the words of Lavan with Ya'akov (מִלִּין דְּלָבָן בְּיַעֲקֹב), the words of the donkey (מִלִּין דְּאָתוֹן), the words of Bil‘am (מִלִּין דְּבִלְעָם), the words of Balak (מִלִּין דְּבָלָק), the words of Zimri (מִלִּין דְּזִמְרִי), and gathered them all, and all the rest of the written narratives (וְכָנִישׁ לְהוּ וְכָל שְׁאָר סִפּוּרִין דִּכְתִיבִין), and made from them Orayta (וְעָבִיד מִנַּיְיהוּ אוֹרַיְיתָא). If so, why is it called (אִי הָכִי אֲמַאי אִקְרֵי): “Torat Emet” (תּוֹרַת אֱמֶת) (Malachi 2), “The Torah of Hashem is perfect” (תּוֹרַת יְיָ תְּמִימָה), “The testimony of Hashem is faithful” (עֵדוּת יְיָ נֶאֱמָנָה), “The precepts of Hashem are upright” (פִּקּוּדֵי יְיָ יְשָׁרִים), “The commandment of Hashem is pure” (מִצְוַת יְיָ בָּרָה), “The fear of Hashem is clean” (יִרְאַת יְיָ טְהוֹרָה), “The judgments of Hashem are truth” (מִשְׁפְּטֵי יְיָ אֱמֶת), and it is written: “More desirable than gold and much fine gold” (וּכְתִיב: הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב) (Psalms 19). These are the words of Orayta (אִלֵּין אִינּוּן מִלֵּי דְּאוֹרַיְּיתָא). Rather, certainly the Holy Supernal Orayta (אֶלָּא וַדַּאי אוֹרַיְּיתָא קַדִּישָׁא עִלָּאָה), it is the true Orayta (אִיהוּ אוֹרַיְּיתָא דִּקְשׁוֹט), “The Torah of Hashem is perfect” (תּוֹרַת יְיָ תְּמִימָה). And every word comes to show supernal matters (וְכָל מִלָּה וּמִלָּה אַתְיָיא לְאַחֲזָאָה מִלִּין נ״א: אַחֲרָנִין עִלָּאִין), for that word of that narrative does not come only to show itself (דְּהַהוּא מִלָּה דְּהַהוּא סִפּוּר לָאו לְאַחֲזָאָה עַל גַּרְמֵיהּ בִּלְבַד קָא אָתְיָא), but it comes to reveal about that principle (אֶלָּא לְאַחֲזָאָה עַל הַהוּא כְּלָלָא קָאֲתֵי), as we have established (כְּמָה דְּאוֹקִימְנָא).

Come and see: “And the ark rested…” etc. (תָּא חֲזֵי: וַתָּנַח הַתֵּיבָה וְגוֹ'). This verse is so, all the more so others (הַאי קְרָא כַּךְ כָּל שֶׁכֵּן אַחֲרָנִין), some say: this verse is thus and this has been said (נ״א: הַאי קְרָא כַּךְ אִיהוּ וְהָא אִתְּמַר). At the time when judgment hangs over the world (בְּשַׁעֲתָא דְּדִינָא תָּלֵי עַל עָלְמָא), and judgments descend (וְדִינִין שַׁרְיָין), and Kudsha Berikh Hu sits upon the throne of judgment to judge the world (וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסְיָיא דְּדִינָא לְמֵידָן עָלְמָא), upon that throne (בְּהַהוּא כּוּרְסְיָיא), how many markings were inscribed upon it (כַּמָּה רְשִׁימִין אִתְרְשִׁימוּ בֵּיהּ), how many sealed decrees hidden within it (כַּמָּה פִּיתְקִין גְּנִיזִין בְּגַוֵּיהּ), within the hidden storehouse of the King (בְּגוֹ אַחְמְתָא דְּמַלְכָּא). All the books of judgment that are opened are hidden there (כֻּלְּהוּ סְפָרִים דִּפְתִּיחוּ תַּמָּן אִתְגְּנִיזוּ), and therefore no word is forgotten before the King (וּבְגִין כַּךְ לָא אִתְנְשֵׁי מִלָּה מִן מַלְכָּא), and that throne is not rectified and does not rest (וְהַאי כּוּרְסְיָיא לָא אַתְקָן וְלָא שַׁרְיָא), except in the seventh month (אֶלָּא בַּחֹדֶשׁ הַשְּׁבִיעִי), which is the Day of Judgment (דְּאִיהוּ יוֹמָא דְּדִינָא), the day when all the inhabitants of the world are judged (יוֹמָא דְּכָל בְּנֵי עָלְמָא אִתְפַּקְּדוּן בֵּיהּ), all pass before that throne (כֻּלְּהוּ עַבְרִין קַמֵּי הַהוּא כּוּרְסְיָיא). And concerning this it is written: “And the ark rested in the seventh month” (וְעַל דָּא: וַתָּנַח הַתֵּיבָה בַּחֹדֶשׁ הַשְּׁבִיעִי), in the seventh month certainly (בַּחֹדֶשׁ הַשְּׁבִיעִי וַדַּאי), which is the judgment of the world (דְּאִיהוּ דִּינָא דְּעָלְמָא). “Upon the mountains of Ararat” (עַל הָרֵי אֲרָרָט), these are the supports of the throne (אִלֵּין נ״א: סָמְכֵי כּוּרְסְיָיא), masters of judgment (מָארֵיהוֹן דְּדִינִין), masters of groaning and wailing (מָארֵיהוֹן דִּיבָבָא וִילָלָא), and all emissaries, some say: all prosecuting forces (וְכֻּלְּהוּ שְׁלִיחִין נ״א: דְּכָלְהוּ שְׁכִיכִין), on that day stand before Kudsha Berikh Hu (בְּהַהוּא יוֹמָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and many masters of shields are aroused on that day (וְכַמָּה מָארֵי תְּרִיסִין אִתְּעֲרוּ בְּהַאי יוֹמָא), and all stand beneath that throne in the judgment of the world (וְכֻּלְּהוּ קַיְּימֵי תְּחוֹת הַהוּא כּוּרְסְיָיא בְּדִינָא דְּעָלְמָא). And Yisrael pray in that day (וְיִשְׂרָאֵל מְצַלָּאן צְלוֹתָא בְּהַהוּא יוֹמָא), and they plead and entreat before Him (וּבָעָאן וּמִתְחַנְּנָן קַמֵּיהּ), and they sound the shofar (וְתַקְעִין בַּשּׁוֹפָר), and Kudsha Berikh Hu has compassion upon them (וְקוּדְשָׁא בְּרִיךְ הוּא חָיִיס עֲלַיְיהוּ), and He turns judgment into mercy (וּמְהַפֵּךְ דִּינָא לְרַחֲמֵי). And all the supernal and lower beings open and say (וְכָל עִלָּאֵי וְתַתָּאֵי פָּתְחֵי וְאָמְרֵי): “Happy is the people who know the teru‘ah” (אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) (Psalms 89). And for this reason, we require on that day (וְעַל דָּא בָּעֵינָא בְּהַהוּא יוֹמָא), that he who blows the shofar (דְּהַהוּא דְּתָקַע), should know the essence of the matter (דְּיָדַע עִקָּרָא דְּמִלָּה), and should direct his intention in the teru‘ah (וִיכַוֵּון בֵּיהּ בִּתְרוּעָה), and should perform the act with wisdom (וְיַעְבִּיד מִלָּה בְּחָכְמְתָא). And on this it is written: “Happy is the people who know the teru‘ah” (וְעַל דָּא כְּתִיב: אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה), and it does not say “who blow the teru‘ah” (וְלָא כְּתִיב: תּוֹקְעֵי תְרוּעָה), and this has already been said (וְהָא אִתְּמַר).