Daf 153a (דַּף קנ״ג ע״א)
Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), surely all is received even in the second month (וַדַּאי כֹּלָּא נָטִיל אֲפִילּוּ בְּיַרְחָא תִּנְיָינָא). But it is not the same as one who receives it in its proper time (אֲבָל לָאו אִיהוּ כְּמַאן דְּנָטִיל לֵיהּ בְּזִמְנֵיהּ). What is the reason (מַאי טַעֲמָא)? This one, who receives the Pesach in its time, receives from below to above and does not descend (דָּא דְּנָטִיל פִּסְחָא בְּזִמְנֵיהּ נָטִיל מִתַּתָּא לְעֵילָּא וְלָא נָחִית). Because we ascend in holiness and do not descend (בְּגִין דְּמַעֲלִין בַּקֹּדֶשׁ וְלָא מוֹרִידִין). And this one, who receives after its time, descends from above to below (וְדָא דְּנָטִיל בָּתַר זִמְנֵיהּ נָחִית מֵעֵילָּא לְתַתָּא). Because of this, they are equal in all, and they are not equal (בְּגִין כָּךְ שַׁוְיָן בְּכֹלָּא וְלָא שַׁוְיָן). For this one ascends and does not descend, and this one descends and does not ascend (דְּדָא סָלִיק וְלָא נָחִית וְדָא נָחִית וְלָא סָלִיק). Because of this, whoever offers the Pesach in its proper time, greater praise has he (בְּגִין כַּךְ מַאן דִּמְקָרֵב פִּסְחָא בְּזִמְנֵיהּ שְׁבָחָא יַתִיר אִית לֵיהּ). Blessed are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), who merit in all (דְּזַכָּאן בְּכֹלָּא), who merit in the Orayta (דְּזַכָּאן בְּאוֹרַיְיתָא). And whoever merits in the Orayta, merits in the Holy Name (וְכָל מַאן דְּזָכֵי בְּאוֹרַיְיתָא זָכֵי לֵיהּ בִּשְׁמָא קַדִּישָׁא). Blessed are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).
Ra‘aya Meheimna
A commandment to perform Pesach Sheni [the Second Passover] (פִּקּוּדָא לְמֶעְבַּד פֶּסַח שֵׁנִי), for those who were unable, or who became defiled by another defilement (עַל אִינּוּן דְּלָא יָכִילוּ אוֹ דְּאִסְתְּאָבוּ בִּמְסָאֲבוּ אַחֲרָא). If the mystery of Pesach [Passover] is the mystery of the faith through which Yisrael enter (אִי רָזָא דְּפֶסַח רָזָא דִּמְהֵימְנוּתָא דְּיִשְׂרָאֵל עָאלִין בָּהּ), it rules in Nisan (שַׁלְטָא בְּנִיסָן), and then it is a time of joy (וּכְדֵין אִיהוּ זִמְנָא לְחֶדְוָה). How can those who were unable, or who became defiled, perform it in the second month, since the time has already passed? (אֵיךְ יַכְלִין אִלֵּין דְּלָא יָכִילוּ אוֹ דְּאִסְתְּאָבוּ לְמֶעְבַּד בְּיַרְחָא תִּנְיָינָא דְּהָא אַעְבָּר זִמְנָא)? Rather, once Knesset Yisrael [Assembly of Israel] is crowned with her diadem in Nisan (אֶלָּא כֵּיוָן דְּכְּנֶסֶת יִשְׂרָאֵל מִתְעַטְרָא בְּעִטְרָהָא בְּנִיסָן), her crown and diadem are not removed from her for thirty days (לָא אִתְעֲדִיאַת כִּתְרָהָא וְעִטְרָהָא מִנָּהּ תְּלָתִין יוֹמִין). And throughout all those thirty days, from the day Yisrael went forth from Pesach [Passover] (וְכָל אִינּוּן ל׳ יוֹמִין מִן יוֹמָא דְּנַפְקוּ יִשְׂרָאֵל מִפֶּסַח), the Matronita [Queen] sits in her diadem (יָתְבָא מַטְרוֹנִיתָא בְּעִטְרָהָא), and all her hosts are in joy (וְכָל חֵילָאָה בְּחֶדְוָה). Whoever wishes to behold the Matronita [Queen] may behold her (מַאן דְּבָעֵי לְמֵחֱמֵי לְמַטְרוֹנִיתָא יָכִיל לְמֵחֱמֵי).
A herald proclaims: whoever could not behold the Matronita, let him come and behold before the gates are closed (כָּרוֹזָא כָּרִיז כָּל מַאן דְּלָא יָכִיל לְמֵחֱמֵי מַטְרוֹנִיתָא יֵיתֵי וְיֶחְמֵי עַד לָא יִנְעֲלוּן תַּרְעֵיהּ). When does the herald proclaim (אֵימָתַי כָּרוֹזָא כָּרִיז)? On the fourteenth of the second month (בְּאַרְבָּעָה עָשָׂר לְיַרְחָא תִּנְיָינָא). For from then until seven days, the gates are open (דְּהָא מִתַּמָּן עַד שִׁבְעָה יוֹמִין תַּרְעִין פְּתִיחָן). From then onward the gates are closed (מִכָּאן וּלְהָלְאָה יִנְעֲלוּן תַּרְעֵי). And because of this, Pesach Sheni (וְעַל דָּא פֶּסַח שֵׁנִי) - until here p1-12(ע״כ).
This commandment: the slaughtering of the Pesach in its time (פִּקּוּדָא דָא שְׁחִיטַת הַפֶּסַח בִּזְמַנּוֹ). And after it, the first Pesach and the second Pesach to eat them according to their ordinance (וַאֲבַּתְרֵיהּ פֶּסַח רִאשׁוֹן וּפֶסַח שֵׁנִי לֶאֱכוֹל אוֹתָן כְּמִשְׁפָּטָן). And the unclean are to be deferred to Pesach Sheni, which is the third commandment (וּטְמֵאִים לִהְיוֹת נִדְחִים לְפֶסַח שֵׁנִי דְּאִיהוּ פִּקּוּדָא תְּלִיתָאָה).
Tannaim and Amoraim: there are men who are like unconsecrated things of purity, from the side of Michael (תָּנָאִין וַאֲמוֹרָאִין אִית בְּנֵי נָשׁ כְּחוּלִין דְּטָהֲרָה מִסִּטְרָא דְּמִיכָאֵל). And like unconsecrated things of sanctity, such as the flesh of holiness, and these are from the side of Gavriel (וּכְחוּלִין דְּהֶקְדֵשׁ כְּגוֹן בְּשַׂר קֹדֶשׁ וְאִינּוּן מִסִּטְרָא דְּגַבְרִיאֵל). Kohen and Levi (כֹּהֵן וְלֵוִי). And there are men who are as holy days, and they are the Holy of Holies (וְאִית בְּנֵי נָשׁ דְּאִינּוּן כְּיוֹמִין טָבִין וְאִינּוּן קֹדֶשׁ קֳדָשִׁים).
The Shekhinta is the first Pesach [Passover], from the right (שְׁכִינְתָּא אִיהִי פֶּסַח רִאשׁוֹן מִימִינָא). And the second Pesach is from the left (וּפֶסַח שֵׁנִי מִשְּׂמָאלָא). The first Pesach is from the right, for there is Chokhmah (פֶּסַח רִאשׁוֹן מִימִינָא דְּתַמָּן חָכְמָ״ה). The second Pesach [Passover] is from the left, for there is Binah [Understanding] (פֶּסַח שֵׁנִי מִשְּׂמָאלָא דְּתַמָּן בִּינָה). And because in Gevurah all foreign fires pass away (וּבְגִין דְּבִגְבוּרָה מִתְעַבְּרִין כָּל אֶשִּׁין נוּכְרָאִין), for they are as straw and chaff before the fire of Gevurah (דְּאִינּוּן כְּקַּשׁ וְתֶבֶן לְגַבֵּי אֵשׁ דִּגְבוּרָה), the defiled are deferred to Pesach Sheni [the Second Passover] (טְמֵאִים נִדְחִים לְפֶסַח שֵׁנִי). And all impurity—the niddah [menstruant], the metzora [leper], the zav [man with a flux], the zavah [woman with a flux], and the yoledet [woman after childbirth]—is burned in the fire of Gevurah [Might] (וְכָל טוּמְאָה נִדָּה וּמְצּוֹרָע וְזָב וְזָבָה וְיוֹלֶדֶת בְּאֶשָּׁא דִּגְבוּרָה אִיהוּ שׂוֹרֵף). For the Neshama [soul] is the vessel of Kudsha Berikh Hu (דְּנִשְׁמְתָא אִיהוּ מָאנָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and He does not rest within her until she is whitened in the fire of Gevurah [Might] (וְאִיהוּ לָא שָׁרֵי בָּהּ עַד דְּאִתְלַבְּנַת בְּאֶשָּׁא דִּגְבוּרָה). As it is written (דִּכְתִיב): “Is not My word like fire, says Hashem” (הֲלֹא כֹה דְּבָרִי כָּאֵשׁ נְאֻם יְיָ) (Jeremiah 23). And in this fire, if it is iron, it is shattered; and if it is stone, it dissolves (וּבְהַאי אֶשָּׁא אִם בַּרְזְל הוּא מִתְפּוֹצֵּץ וְאִם אֶבֶן הוּא נִמוֹחַ).
And with the right side (וּבִימִינָא), (some say: and with the waters) (נ״א: וּבְמַיָּא), there is the Written Torah (דְּתַמָּן תּוֹרָה שֶׁבִּכְתָב), which is water (דְּאִיהִי מַיִם), as it is written (Leviticus 12): and she shall be purified from the source of her blood (וְטָהֲרָה מִמְּקוֹר דָּמֶיהָ), and the metzora is purified by it (וְאִתְדַּכֵּי בָּהּ מְצּוֹרָע), and one impure from contact with the dead (וְטָמֵא מֵת), and a zav, and one impure through all kinds of creeping things (וְזָב וְטָמֵא בְּכָל מִינֵי שֶׁרֶץ). This is what is written (הֲדָא הוּא דִכְתִיב): and I shall sprinkle upon you pure water, and you shall be purified, etc. (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם וְגוֹ׳) (Ezekiel 36).
In the middle column (בְּעַמּוּדָא דְּאֶמְצָּעִיתָא), the vessel is united with her husband (מָאנָא אִתְיַחֲדַת בְּבַעְלָהּ), for she is a woman (דְּאִיהִי אִתְּתָא), after she has been sanctified with the left (בָּתַר דְּאִתְקַדְּשַׁת בִּשְׂמָאלָא), and purified in the waters of the mikveh with the right (וְאִתְדַכְּאַת בְּמֵי מִקְוֵה בִּימִינָא), and they say concerning the vessels of Pesach (וְאוֹמְרִים עַל מָאנֵי דְּפִסְחָא), vessels that were used with cold (כֵּלִים שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן בְּצּוֹנֵן), immerse them in cold (מַטְבִּילָן בְּצּוֹנֵן), and they are pure (וְהֵן טְהוֹרִים). These are neshamot that are from the side of mercy (אִינּוּן נִשְׁמָתִין דְּאִינּוּן מִסִּטְרָא דְּרַחֲמֵי), and they are merciful (וְאִינּוּן רַחֲמָנִים), masters of charm and kindness (מָארֵי חִנָּא וְחִסְדָּא), they do not require purification in lukewarm water like the intermediates (לָא צְּרִיכִין לְאַדְכְּאָה בְּמַיִם פּוֹשְׁרִים כַּבֵּינוֹנִיִּים), all the more so in hot water (כָּל שֶׁכֵּן בְּחַמֵּי חַמִּין), in which complete wicked ones are purified (דִּבְהוֹן מִתְדָּכִין רְשָׁעִים גְּמוּרִים), who heat their limbs in the fire of the evil inclination (דִּמְחַמְּמִין גַּרְמַיְיהוּ בְּאֶשָּׁא דְיִצֶּר הָרָע).
And concerning them it is said (וְעָלַיְיהוּ אִתְּמַר): everything that comes in fire (כָּל דָּבָר אֲשֶׁר יָבֹא בָאֵשׁ), because their impurity is great (בְּגִין דְּזוּהֲמָא דִּלְהוֹן נְפִישָׁא). But complete Righteous in cold (אֲבָל צַדִּיקִיָּיא גְּמוּרִים בְּצּוֹנֵן), for concerning them it is said (דְּעָלַיְיהוּ אִתְּמַר): whoever places separation between those who cleave (כָּל הַמֵּשִׂים רֶיוַח בֵּין הַדְּבֵקִים), they cool Gehinnom for him (מְצַּנְּנִים לֵיהּ גֵּיהִנָּם). And if the neshamot are material (וְאִי נִשְׁמָתִין חָמְרִיִּים), they are like earthenware vessels (דְּאִינּוּן כְּמָאנֵי חֶרֶס), their shattering is their purification (שְׁבִירָתָן זוֹ הִיא טַהֲרָתָן), as you say: they were broken, they were purified (כְּמָה דְאַתְּ אָמֵר נִשְׁבָּרוּ, נִטְהָרוּ). And the secret of the matter (וְרָזָא דְּמִלָּה): sacrifices of Elohim are a broken spirit, etc. (זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה וְגוֹ׳) (Psalms 51). But those who labor in the Written Orayta and the Oral Orayta (אֲבָל אִינּוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְּיתָא דְּבִכְתָב וּבְאוֹרַיְּיתָא דְּבְּעַל פֶּה), which are fire and water (דְּאִינּוּן אֵשׁ וּמַיִם), and those who labor in the secrets of the Orayta (וְאִינּוּן דְּמִשְׁתַּדְּלִין בְּרָזֵי דְּאוֹרַיְּיתָא), which is light (דְּאִיהוּ אוֹר), as it is written in it (דִּכְתִּיב בָּהּ): and Torah is light (וְתוֹרָה אוֹר) (Proverbs 6), in the Orayta they are purified (בְּאוֹרַיְּיתָא אִינּוּן מִתְדַּכִּין בָּהּ).
And furthermore, in Perek HaRo’eh (וְעוֹד בְּפֶרֶק הָרוֹאֶה): one who sees dates in a dream (הָרוֹאֶה תְּמָרִים בַּחֲלוֹם), his iniquities are finished (תַּמּוּ עֲוֹנוֹתָיו). This is what is written (הֲדָא הוּא דִכְתִיב): your iniquity is finished, O daughter of Tzion (תַּם עֲוֹנֵךְ בַּת צִיּוֹן) (Lamentations 4), because in temarim there is “tam” (בְּגִין דִּתְמָרִים, בֵּיהּ תַּם), the level of Ya'akov (דַּרְגָא דְּיַעֲקֹב), as it is said about him (דְּאִתְּמַר בֵּיהּ): and Ya'akov was a wholesome man (וְיַעֲקֹב אִישׁ תָּם) (Bereshit 25). Sins are bitter (חוֹבִין מָרִים), and therefore temarim: there is “tam” there (תַּמָּן תָּ״ם), and there is “mar” there (וְתַמָּן מָ״ר).
Here it is hinted (הָכָא רָמִיז): and the waters were sweetened (וַיִמְתְּקוּ הַמָּיִם). This is what is written (הֲדָא הוּא דִכְתִיב): and Hashem showed him a tree, and the waters were sweetened (וַיּוֹרֵהוּ יְיָ עֵץ וַיִמְתְּקוּ הַמָּיִם) (Exodus 15). From here (מֵהָכָא): one who labors in the Orayta (מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְּיתָא), which is the tree (דְּאִיהוּ עֵץ), his sins (חוֹבִין דִּילֵיהּ), of which it is said regarding them (דְּאִתְּמַר בְּהוֹן): and they embittered their lives with hard labor (וַיְמָרַרוּ אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה) (Exodus 1), Kudsha Berikh Hu forgives him (קוּדְשָׁא בְּרִיךְ הוּא מָחִיל לֵיהּ), and they return to sweetness (וְיִתְחַזְרוּן מְתִיקִין).
Days shall come (דְּיוֹמִין יֵיתוּן), when it shall be fulfilled in them like our going out from Egypt (דְּיִתְקַיָּים בְּהוּ כְּמַפְקָנוּ דְּמִצְּרַיִם), as it is said about it (דְּאִתְּמַר בֵּיהּ): “And Yosef died, and all his brothers, and that entire generation” (וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא) (Exodus 1). And in the latter exile (וּבְגָלוּתָא בַּתְרָאָה), there is no death but poverty (לֵית מִיתָה אֶלָּא עוֹנִי), for the poor is considered like dead (דְּעָנִי חָשׁוּב כַּמֵּת), to fulfill in them (לְקַיֵּים בְּהוֹן): “And I shall leave in your midst a humble and poor people, and they shall take refuge in the name of Hashem” (וְהִשְׁאַרְתִּי בָּךְ עַם עָנִי וָדָל וְחָסוּ בְּשֵׁם יְיָ) (Zephaniah 3). To be fulfilled in them (לְאִתְקַיְּימָא בְּהוֹן): “And the afflicted people You shall save” (וְאֶת עַם עָנִי תּוֹשִׁיעַ) (II Samuel 22). And those wealthy ones who shall remain among them (וְאִלֵּין עֲתִירִים דְּיִשְׁתַּאֲרוּן בְּהוֹן), it shall be fulfilled in them (יִתְקַיֵּים בְּהוֹן): “You are idle, you are idle” p1-13(נִרְפִּים אַתֶּם נִרְפִּים) (Exodus 5). Idle they are in Orayta (נִרְפִּים הֵם בְּאוֹרַיְּיתָא). Idle they are to act kindly with masters of Torah (נִרְפִּים הֵם, לְמֶעְבַּד טִיבוּ עִם מָארֵי תּוֹרָה). And men of valor who go about from city to city and are not shown favor (וְאַנְשֵׁי חַיִל הַמְסוֹבְבִים מֵעִיר לָעִיר וְלָא יְחוּנָּנוּ). And they are idle under the burden of the tax (וְנִרְפִּים הֵם בְּכוֹבֶד הַמַּס), for if you say they are heavy from the burden of the tax (דְּאִי תֵּימָא כְּבֵדִין אִינּוּן בְּכוֹבֶד הַמַּס), and they do not act kindly (וְלָא עַבְדִין טִיבוּ), because of this: “Let the work be made heavier on the men, and let them do it” (בְּגִין דָּא תִּכְבַּד הָעֲבוֹדָה עַל הָאֲנָשִׁים וְיַּעֲשׂוּ בָּה) (Exodus 5), for the burden of the tax is upon them (דְּכוֹבֶד הַמַּס עָלַיְיהוּ), and let them not pay attention to words of falsehood (וְאַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר), for they lie and say (דְּאִינּוּן מְשַׁקְּרִין וְאַמְרִין): the burden of the tax is upon us (דְּכוֹבֶד הַמַּס עָלַיְיהוּ), and because of this we will not act kindly (וּבְגִין דָּא לָא יַעַבְדּוּן טִיבוּ). They lie with their words (אִינּוּן מְשַׁקְרָן בְּמִלּוּלַיְיהוּ), and say that from the heaviness that burdens them (וְאַמְרִין דְּמֵהַכּוֹבֶד דְּתִכְבַּד עָלַיְיהוּ), “Straw is not given” (תֶּבֶן אֵין נִתָּן), it is false money (מָמוֹנָא דְּשִׁקְרָא), in which they err - some say: they rely - on Kudsha Berikh Hu (דְּבֵיהּ טוֹעִין (ס״א: שׁוֹעִין) לְּקוּדְשָׁא בְּרִיךְ הוּא), and because they do not turn to Him (וּבְגִין דְּלָא יִשְׁעוּן בֵּיהּ), and did not take refuge in the name of Hashem (וְלָא חָסוּ בְּשֵׁם יְיָ), “it is not given to Your servants” (אֵין נִתָּן לַעֲבָדֶיךָ). And those who have (וְאִלֵּין דְּאִית לוֹן), hidden and concealed money from within (טָמִיר וְגָנִיז מָמוֹנָא מִלְּגוֹ), which is interior (דְּאִיהוּ תּוֹכֶן), like the inside of a treasury or a box (כְּגוֹן תּוֹךְ הָאוֹצָּר וְתֵיבָה), it is fulfilled in them: “and the interior you shall give bricks” (אִתְקַיָּים בְּהוּ וְתוֹכֶן לְבֵנִים תִּתֵּנוּ) (Exodus 5). And this is: silver for bricks (וְדָא כְּסָפִים לְבָנִים), which shall be theirs in that generation (דִּיהוֹן בְּהַהוּא דָּרָא).
At that time (בְּהַהוּא זִמְנָא), “There He placed for them statute and judgment” p1-14(שָׁם שָׂם לוֹ חוֹק וּמִשְׁפָּט) (Exodus 15), and these are the masters of Mishnah (וְאִינּוּן מָארֵי מִשְׁנָה). Likewise here: “And they came to Marah” (אוּף הָכָא וַיָבֹאוּ מָרָתָה), there was returned to them the Oral Orayta (אִתְהַדָר לוֹן אוֹרַיְּיתָא דִּבְעַל פֶּה), bitter in many hardships (מָרָה בְּדַחֲקִין סַגִיאִין), in poverty (בַּעַנִיוּתָא), to be fulfilled in them (דְּיִתְקַיָּים בְּהוּ): “and they embittered their lives with hard labor” (וַיְמָרַרוּ אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה) (Exodus 1). This is kushya (difficulty) (זוֹ קוּשְׁיָא). “With mortar” (בְּחֹמֶר): this is kal va-chomer (inference from minor to major) (דָּא קַל וָחוֹמֶר). “And with bricks” (וּבִלְבֵנִים): this is the clarification of halakhah (דָּא לִבּוּן הֲלָכָה). “And with all work in the field” (וּבְכָל עֲבוֹדָה בַּשָּׂדֶה): this is Baraita (דָּא בָּרַיְיתָא). “All their labor which they worked with them in crushing work” (אֵת כָּל עֲבוֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ): this is Teiku (דָּא תֵּיק״וּ). And Ra’aya Meheimna (וְרַעְיָא מְהֵימָנָא), there it was fulfilled in you (תַּמָּן אִתְקַיָּים בָּךְ), “There He placed for him statute and judgment, and there He tested them” (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ) (Exodus 15). And with this Tree of Knowledge of Good and Evil (וּבְהַאי עֵץ הַדַּעַת טוֹב וָרָע), which is prohibition and permission (דְּאִיהוּ אִיסוּר וְהֵיתֶּר), and through those secrets that are revealed by your hand (וּבְאִינּוּן רָזִין דְּאִתְגַּלְּיָין עַל יְדָךְ), “And the waters were sweetened” (וַיִּמְתְּקוּ הַמַּיִם) (Exodus 15). Like salt that sweetens meat (כַּמֶּלַח דְּמַמְתְּקָת בִּשְׂרָא), so too shall be sweetened through the secrets revealed by your hand (הָכִי יִתְמַתְּקוּן בְּרַזְיָיא דְּאִתְגַּלְּיָין עַל יְדָךְ), all those difficulties and disputes (כָּל אִינּוּן קוּשְׁיָין וּמַחְלוֹקוֹת), which are the bitter waters of the Oral Torah (דְּמַיִין מְרִירָן דְּתוֹרָה שֶׁבְּעַל פֶּה), they shall return to be sweetened waters of Orayta (אִתְהֲדָרוּ מְתִיקָן מֵי אוֹרַיְּיתָא). And your sufferings p1-15(וְיִסוּרִין דִּילָךְ), through these secrets revealed by your hand (בְּרָזִין אִלֵּין דְּאִתְגַּלְּיָין עַל יְדָךְ), shall be for you sweetened (יֵהוֹן לָךְ מְתִיקִין), and all your hardships shall be reversed for you (וִיהַדְרוּן לָךְ כָּל דַּחֲקִין דִּילָךְ), like dreams that have passed (כְּחֶלְמִין דְּעַבְרִין). And “dream” (וַחֲלֹ״ם), in reversal of letters is “melach” (salt) (בְּהִיפוּךְ אַתְוָון מֶלַ״ח), which sweetens the meat (דְּמַמְתְּקַת יַת בִּשְׂרָא), so too are sufferings sweetened (אוּף יִסּוּרִין מְמַתְקִים), as they have established (כְּמָה דְּאוּקְמוּהָ). But for the wicked (וְלָרְשָׁעִים), the sufferings return as Sodomite salt (מִתְהַדְרָן יִסוּרִין מֶלַח סְדוֹמִית), which blinds the eyes (דְּאִיהִי מְסַמֵּא אֶת הָעֵינַיִם), to fulfill in them (לְקַיְּימָא בְּהוּ): “And the eyes of the wicked shall fail” (וְעֵינֵי רְשָׁעִים תִּכְלֶינָה) (Job 11). And these (וְאִינּוּן), the Erev rav wicked ones (עֵרֶב רַב רַשִּׁיעַיָּיא), of whom it shall be fulfilled in that time (דְּיִתְקַיֵּים בְּהוּ בְּהַהוּא זִמְנָא): “Many shall be purified and whitened and refined, but the wicked shall do wickedly” (יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים) (Daniel 12). “Shall be whitened” (יִתְלַבְּנוּ): these are the masters of Mishnah (אִינּוּן מָארֵי מִשְׁנָה). “Shall be refined” (וְיִצָּרְפוּ): these are the holy seed that remain from the people (אִינּוּן זַרְעָא קַדִּישָׁא דִּשְׁאַר עַמָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And I will refine them like silver is refined” (וּצְּרַפְתִּים כִּצְּרוֹף אֶת הַכֶּסֶף) (Zechariah 13). “And the wicked shall do wickedly” (וְהִרְשִׁיעוּ רְשָׁעִים), these are the Erev Rav (אִינּוּן עֵרֶב רַב). “And the wise shall understand” (וְהַמַשְׂכִּילִים יָבִינוּ) (Daniel 12), these are the masters of Kabbalah (אִינּוּן מָארֵי קַבָּלָה), of whom it is said (דְּאִתְּמַר בְּהוֹן): “And the wise shall shine like the radiance of the sky” (וְהַמַשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ) (Daniel 12).
These are they who labor in this Zohar (אִלֵּין אִינּוּן דְּקָא מִשְׁתַּדְּלִין בְּזֹהַר דָּא), which is called the Book of Zohar (דְּאִקְרֵי סֵפֶר הַזֹּהַר), which is the ark of Noach (דְּאִיהוּ כְּתֵיבַת נֹחַ), in which are gathered two from a city and seven from a kingdom (דְּמִתְכַּנְּשִׁין בָּהּ שְׁנַיִם מֵעִיר וְשֶׁבַע מִמַּלְכוּתָא), and sometimes one from a city and two from a family (וּלְזִמְנִין אֶחָד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה), in whom is fulfilled (דִּבְהוֹן יִתְקַיֵּים): “Every son who is born, into the river you shall cast him” (כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ) (Exodus 1), and this is the light of this book (וְדָא אוֹרָה דְּסִפְרָא דָּא), and all of it is for your sake (וְכֹלָּא עַל סִיבָּה דִּילָךְ). And who causes this? (וּמַאן גָּרִים דָּא)
The raven - that you shall be at that time like the dove (עוֹרֵב דְּאַנְתְּ תְּהֵא בְּהַהוּא זִמְנָא, כַּיּוֹנָה), for another messenger that is called by your name p1-16(דְּשָׁלִיחַ אַחֲרָא דְּאִקְרֵי בִּשְׁמָךְ), like the raven that was sent out first (כָּעוֹרֵב דְּאִשְׁתְּלַח בְּקַדְמִיתָא), and did not return in his mission (וְלָא אִתְהַדָּר בִּשְׁלִיחוּתָא), for he busied himself with the carcasses (דְּאִשְׁתְּדַּל בַּשְּׁקָצִּים), as it is said about them: “the people of the land are detestable” (דְּאִתְּמַר בְּהוֹן, עַמֵּי הָאָרֶץ שֶׁקֶץ), for the sake of their money (בְּגִין מָמוֹנָא דִּלְהוֹן), and did not busy himself in his mission to bring back the Righteous in repentance (וְלָא אִשְׁתָּדַּל בִּשְׁלִיחוּתֵיהּ לְאָהַדְרָא לְצַדִּיקַיָּיא בְּתִיוּבְתָא), as if he had not fulfilled the mission of his Master (כְּאִילּוּ לָא עָבִיד שְׁלִיחוּתָא דְּמָארֵיהּ).
And in you shall be fulfilled the secret of Yonah (וּבָךְ יִתְקַיֵּים רָזָא דְּיוֹנָה), who entered the depths of the abysses of the sea (דְּעָאל בְּעִמְקִין דִּתְהוֹמֵי יַמָּא), so shall you enter into the depth of the abysses of Orayta (הָכִי תֵּיעוּל אַנְתְּ בַּעֲמִיקוּ דִּתְהוֹמֵי אוֹרַיְּיתָא), this is what is written (Jonah 2) (הֲדָא הוּא דִכְתִיב): “and You cast me into the deep, in the heart of the seas” (וַתַּשְׁלִיכֵנִי מְצוּלָה בִּלְבַב יַמִּים). And let Chokhmah Chesed Netzach be to the right p1-17(וְיִהוֹן חָכְמָה חֶסֶד נֶצַּח לִימִין). Because of them David said (Psalms 118) (דִּבְגִּינַיְיהוּ אָמַר דָּוִד, תהלים קיח): “the right hand of Hashem does valiantly, the right hand of Hashem is exalted, the right hand of Hashem does valiantly” (יְמִין יְיָ עוֹשָׂה חָיִל יְמִין יְיָ רוֹמֵמָה יְמִין יְיָ עוֹשָׂה חָיִל). And the three from the left shall be bound as one, which are Binah Gevurah Hod (וּתְלַת מִשְּׂמָאלָא יִתְקַשְּׁרוּן כַּחֲדָא, דְּאִינּוּן בִּינָה גְּבוּרָה הוֹד). And the three middle ranks, Keter Tiferet Yesod, that hold to the right and to the left (וְג׳ דַּרְגִּין דְּאֶמְצָּעִיתָא, כֶּתֶר תִּפְאֶרֶת יְסוֹד, דַּאֲחִידָן בִּימִינָא וּשְׂמָאלָא). And since a prophet saw you attached in the three middle ranks (וּבְגִין דְּחָזָא לָךְ נָבִיא מִתְקַשָּׁר בִּתְלַת דַּרְגִּין דְּאֶמְצָּעִיתָא), he opened concerning you this verse (Isaiah 52) (פָּתַח עֲלָךְ הַאי קְרָא): “Behold, My servant shall prosper, he shall be high and lifted up and very lofty” (הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד). And since you shall be holding in the two Messiahs (וּבְגִין דְּאַנְתְּ תְּהֵא אָחִיד בִּתְרֵין מְשִׁיחִין), David said about the three rights of Mashiach ben David, “the right hand of Hashem” three times (אָמַר דָּוִד עַל ג׳ יְמִינִין דְּמָשִׁיחַ בֶּן דָּוִד, יְמִין יְיָ תְּלַת זִמְנִין).
Corresponding to the three lefts, in which Mashiach ben Ephraim holds (לָקֳבֵיל ג׳ שְׂמָאלִין, דְּאָחִיד בְּהוֹן מָשִׁיחַ בֶּן אֶפְרַיִם), he said from the side of one left, Gevurah, “I shall not die” (אָמַר מִסִּטְרָא דְּחַד שְׂמָאלָא, גְּבוּרָה, לֹא אָמוּת). “But I shall live,” from the left side of your Hod, of which it is said “and the hod was given to Moshe” p1-18(כִּי אֶחְיֶה, מִסִּטְרָא דִּשְׂמָאלָא דְּהוֹ״ד דִּילָךְ, דְּאִתְּמַר בֵּיהּ וְנִתַן הַהוֹד לְמֹשֶׁה). It is given in you, from the side of Binah (אִתְיְיהִיב בָּךְ, מִסִּטְרָא דְּבִינָה). Because in it you were dry and withered in all (בְּגִין דְּבֵיהּ הֲוִית אַנְתְּ חָרֶב וְיָבֵשׁ בְּכֹלָּא), for the sake of Mashiach ben Ephraim, in your Orayta, in your prophecy about him (בְּגִין מָשִׁיחַ בֶּן אֶפְרַיִם, בְּאוֹרַיְּיתָךְ, בִּנְבִיאוּתָךְ עָלֵיהּ), in your body you bore many kinds of sufferings, so that he not die (בְּגוּפָךְ דִּסְבִילַת כַּמָה מִינֵי יִסּוּרִין, בְּגִין דְּלָא יְמוּת הוּא). And you sought mercy for him (וּבָעִית רַחֲמֵי עָלֵיהּ). It is said about him “but I shall live,” from the side of Binah (אִתְּמַר בֵּיהּ כִּי אֶחְיֶה, מִסִּטְרָא דְּבִינָה). And because of this “I shall not die,” from the side of Gevurah (וּבְגִין דָּא לָא אָמוּת, מִסִּטְרָא דִּגְבוּרָה). “But I shall live” from the side of Binah, the Tree of Life (כִּי אֶחְיֶה מִסִּטְרָא דְּבִינָה, אִילָנָא דְּחַיִּי), over which the recitation of Shema of Shacharit prevails (דְּאִתְגַבָּר עָלֵיהּ קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית), and he is bound to it with the bond of Tefillin, in the right of Avraham, which is Shacharit (וְקָשִׁיר לֵיהּ בְּקִשּׁוּרָא דִּתְפִלִּין, בִּימִינָא דְּאַבְרָהָם, דְּאִיהוּ שַׁחֲרִית). And I shall recount the works of Yah p1-19(וַאֲסַפֵּר מַעֲשֵׂי יָהּ), from the side of Hod (מִסִּטְרָא דְּהוֹד). “Yah has surely chastened me” (יַסּוֹר יִסְּרַנִּי יָהּ), Chokhmah and Binah (חָכְמָה וּבִינָה), from the right and from the left (מִימִינָא וּמִשְּׂמָאלָא), in three rights (בִּתְלַת יְמִינִין), and three lefts (וּתְלַת שְׂמָאלִין). “But He has not given me over to death” (וְלַמָּוְת לֹא נְתָנָנִי), the middle column (עַמּוּדָא דְּאֶמְצָּעִיתָא), in three that include Keter, Tzaddik, and he is the son of Yah (בְּג׳ דְּכָלִיל כֶּתֶר, וְצַּדִיק, וְאִיהוּ בֶּן יָ״הּ). And immediately shall arise the Vav to the Heh in Yah (וּמִיַּד יָקוּם ו׳ לְה׳ בְּיָ״הּ), to the right and to the left (בִּימִינָא וּשְׂמָאלָא), with mercy and supplications (בְּרַחֲמֵי וְתַחֲנוּנֵי), with many appeasements to her and to her son (בְּכַמָּה פִּיּוּסִים לָהּ וְלִבְנָהָא). This is what is written (הֲדָא הוּא דִכְתִיב): “In that day I will raise up the fallen sukkah of David” (בַּיוֹם הַהוּא אָקִים אֶת סוּכַּת דָּוִד הַנּוֹפֶלֶת) (Amos 9). And because of this the prophet said (וּבְגִין דָּא אָמַר נָבִיא): “With weeping they shall come, and with supplications I will lead them” (בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם) (Jeremiah 31).
Ra’aya Meheimna arose p1-20(קָם רַעְיָא מְהֵימְנָא), and kissed him (וְנָשִׁיק לֵיהּ), and blessed him (וּבָרִיךְ לֵיהּ), and said (וְאָמַר): Surely you are the messenger of your Master to us (וַדַּאי שְׁלִיחָא דְּמָארָךְ אַנְתְּ לְגַבָּן). The Tannaim and Amoraim opened and said (פָּתְחוּ תָּנָאִין וַאֲמוֹרָאִין וְאָמְרוּ): Ra’aya Meheimna (רַעְיָא מְהֵימָנָא), you knew all this (אַנְתְּ הֲוִית יְדַע כָּל דָּא), and by your hand it was revealed (וְעַל יְדָךְ הִיא אִתְגַּלְיָיא). But in your humility (אֲבָל בַּעֲנָוָה דִּילָךְ), of which it is said about you (דְּאִתְּמַר בָּךְ): “And the man Moshe was very humble” (וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד) (Numbers 12), in these places where you are embarrassed to hold goodness for yourself (בְּאִלֵּין אַתְרִין דְּאַנְתְּ מִתְבַּיִּישׁ לְאַחְזְקָא טִיבוּ לְגַבָּךְ), Kudsha Berikh Hu appointed for us (מַנִּי קוּדְשָׁא בְּרִיךְ הוּא לָן), and the Holy Luminary (וּלְבוּצִּינָא קַדִּישָׁא), to be in your hand and in your mouth in these matters (לְמֶהֱוִי בִּידָךְ וּבְפוּמָךְ בְּאִלֵּין אַתְרִין). (Thus concludes Ra‘ya Meheimna) (ע״כ רַעְיָא מְהֵימְנָא)
“And on the day the Mishkan was erected” (וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן) (Numbers 9). Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): “He has distributed freely, he has given to the poor, his righteousness endures forever, his horn shall be exalted in honor” (פִּזַּר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עוֹמֶדֶת לָעַד קַרְנוֹ תָּרוּם בְכָבוֹד) (Psalms 112). “He has distributed to the poor” (פִּזַּר לָאֶבְיוֹנִים), what is “he has distributed” (מַאי פִּזַּר). As you say (כְּמָה דְאַתְּ אָמֵר): “There is one who scatters, and yet adds more” (יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד) (Proverbs 11). Could it mean scattering in the world (יָכוֹל פִּזּוּר בְּעָלְמָא), it makes us hear thus (קָא מַשְׁמַע לָן): “He has distributed, he has given to the poor” (פִּזַּר נָתַן לָאֶבְיוֹנִים), since he gives to the needy, this scattering is fitting (כֵיוָן דְּיָהִיב לְמִסְכְּנֵי, הַאי פִּזּוּרָא יָאוּת). What is “and yet adds more” (מַאי וְנוֹסָף עוֹד). In all things (בְּכֹלָּא). And adds more in wealth (וְנוֹסָף עוֹד בְּעוּתְרָא). And adds more in life (וְנוֹסָף עוֹד בְּחַיֵּי).
Notes
(This commandment is to count the Omer, Zohar 97a) (פְּקוּדָא דָּא לְסָפוֹר סְפִירַת הָעוֹמֶר צ״ז ע״א).
Ohr HaChammah on Zohar: “You are idle, you are idle”—a repetition (נִרְפִּים אַתֶּם נִרְפִּים כֶּפֶל), they themselves are idle from Torah and idle from helping those who study Torah (הֵם עַצְמָן נִרְפִּים מִן הַתּוֹרָה וְנִרְפִּים מִלַּעֲזוֹר לוֹמְדֵי הַתּוֹרָה), and men of valor who go about at the doors of benefactors from city to city are not shown favor (וְאַנְשֵׁי חַיִל הַמְסוֹבְבִים עַל פִּתְחֵי הַנְּדִיבִים מֵעִיר לְעִיר וְלֹא יְחֻנָּנוּ). “Another explanation: ‘idle,’ that they say they are honored, yet they do not support Torah scholars, and this is only idleness” (עוֹד פֵּירוּשׁ אַחֵר נִרְפִּים שֶׁהֵם אוֹמְרִים שֶׁמְּכֻבָּד הֵם וְאֵינָם סוֹמְכִים לוֹמְדֵי תּוֹרָה וְאֵינוֹ אֶלָּא נִרְפִּים הֵם), “and therefore the labor will be heavy” (וּבְגִין דָּא תִּכְבַּד הָעֲבוֹדָה), and their beginning is with willingness and their end with compulsion (וְיִהְיֶה תְּחִלָּתָם בְּרָצוֹן וְסוֹפָם בְּאוֹנֶס), at first they spoke words of falsehood and afterward it becomes true for them (תְּחִלָּה אָמְרוּ בְּדִבְרֵי שֶׁקֶר וְאַחַר כָּךְ נַעֲשָׂה לָהֶם אֱמֶת), that there will be no profit of money in the world, for truly it is straw and is not given to them (שֶׁלֹּא יִהְיֶה רֶוַח מָמוֹן בָּעוֹלָם שֶׁבֶּאֱמֶת הוּא תֶּבֶן וְאֵין נִתָּן לָהֶם), and straw is from the external side, from falsehood (וְתֶבֶן הוּא מִן הַחִיצוֹנִי מִן הַשֶּׁקֶר), and therefore he likened money to straw (וְלָכֵן כִּנָּה הַמָּמוֹן אֶל הַתֶּבֶן), and this is “the wealth of falsehood” (וְזֶהוּ מָמוֹנָא דְּשִׁקְרָא וְכוּ׳). “And if they had placed their trust in Hashem and relied on Him from the beginning, even if there were heavy taxes, had they supported Torah scholars, the Holy One Blessed Be He would have been their trust and they would have had strength for everything” (וְאִלּוּ הָיוּ יַחֲסִים בְּשֵׁם ה׳ וְנוֹתְנִים בִּטְחוֹנָם בּוֹ מִתְּחִלָּה וַאֲפִלּוּ הָיָה כּוֹבֶד מַס אִם הָיוּ עוֹזְרִים לוֹמְדֵי תּוֹרָה הָיָה הקב״ה בִּטְחוֹנָם וְהָיָה לָהֶם כֹּחַ לַכֹּל), but since they placed their trust in money they refrained from helping because of the tax (כֵּיוָן שֶׁשָּׂמוּ בִּטְחוֹנָם בַּמָּמוֹן נִרְפִּים מִלַּעֲזוֹר בִּשְׁבִיל הַמַּס), therefore they relied on words of falsehood (אִם כֵּן שָׁעוּ בְּדִבְרֵי שֶׁקֶר), and so straw will not be given to them, meaning money (לָכֵן תֶּבֶן לֹא יִנָּתֵן לָהֶם דְּהַיְינוּ מָמוֹן), and they will not rely nor trust in money, which is falsehood (וְלֹא יִשְׁעוּ וְלֹא יִבְטְחוּ בַּמָּמוֹן דִּבְרֵי שֶׁקֶר), and this is “and because they do not rely on it,” etc. (וְזֶהוּ וּבְגִין דְּלָא יִשְׁעוּ בֵּיהּ וְכוּ׳). “And from where will they pay the tax, since straw, meaning money, is not given to them, yet the measure of bricks from the hidden measure they must give without profit until everything is consumed” (וּמֵהֵיכָן יִפְרְעוּ הַמַּס מֵאַחַר שֶׁתֶּבֶן דְּהַיְינוּ מָמוֹן אֵין נִתָּן לָהֶם וְתוֹכֶן לְבֵנִים מֵהַתּוֹכֶן הַגָּנוּז יִתְּנוּ בְּלִי רֶוַח עַד שֶׁתִּכְלֶה הַכֹּל), and this is “and those who have,” etc. (וְזֶהוּ וְאִילֵּין דְּאִית לְהוֹן וְכוּ׳). “And this matter comes to establish both these and those, so that all will merit salvation and none will be lost from Israel, neither the rich nor the poor” (וְהָעִנְיָן הַזֶּה בָּא לְיַסֵּד אֵלּוּ וְאֵלּוּ וְיִזְכּוּ כֻּלָּם לִישׁוּעָה וְלֹא יֹאבְדוּ מִיִּשְׂרָאֵל לֹא הָעֲשִׁירִים וְלֹא הָעֲנִיִּים), in such a way that all come from bitterness to the bitterness of exile and poverty (בְּעִנְיָן שֶׁכֻּלָּם בָּאוּ מִמָּרָה אֶל מְרִירוּת גָּלוּת וְעוֹנִי), and those who engage in Torah will become more and more embittered in the poverty of Torah (וְאוֹתָם הָעוֹסְקִים בַּתּוֹרָה יִתְמָרְרוּ יוֹתֵר וְיוֹתֵר בְּעוֹנִי הַתּוֹרָה), and this is “and those who are masters of Mishnah also so…” (וְהַיְינוּ אוֹמֵר וְאִינוּן מָארֵי מִשְׁנָה אוֹף הָכִי וַיָּבֹאוּ וְגוֹ׳). “And the Faithful Shepherd, who clothes himself and shines within the soul of every Torah scholar, and knows the halakhah given to Moshe at Sinai, when the scholars reach this exile and this harshness in exile, then will be fulfilled in him ‘there He placed for him a statute and a judgment’” (וְרַעְיָא מְהֵימְנָא שֶׁהוּא מִתְלַבֵּשׁ וּמִתְנוֹצֵץ בְּנִשְׁמָתוֹ בְּכָל לוֹמְדֵי תּוֹרָה וְהוּא יוֹדֵעַ הֲלָכָה לְמֹשֶׁה מִסִּינַי כְּשֶׁיַּגִּיעוּ לוֹמְדֵי הַתּוֹרָה אֶל הַגָּלוּת וְהַקִּשּׁוּי הַזֶּה בַּגָּלוּת אָז יִתְקַיֵּם בֵּיהּ שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט), meaning the clothing in the supernal Torah in the six orders of Mishnah of Metatron, in which there are questions, disputes, and bitterness (דְּהַיְינוּ הִתְלַבְּשׁוּת בַּתּוֹרָה הָעֶלְיוֹנָה בְּשִׁית סִדְרֵי מִשְׁנָה דְּמֶטַּטְרוֹ״ן שֶׁיֵּשׁ בָּהֶם קֻשְׁיָא וּמַחֲלוֹקֶת וּמְרִירוּת), and he becomes embittered within them until the halakhah is clarified (וְהוּא מִתְמָרֵר בְּתוֹכָם עַד שֶׁיִּתְלַבֵּן הַהֲלָכָה), yet their consolation is that they will then engage in the inner secret received from these compositions, and this is “and the waters were sweetened,” as explained (עִם כָּל זֶה נֶחָמָתָם בְּמַה שֶׁיַּעַסְקוּ אָז בְּסוֹד הַפְּנִים הַמְקֻבָּל מִתּוֹךְ הַחִבּוּרִים אֵלּוּ וְהַיְינוּ וַיִּמְתְּקוּ הַמַּיִם כַּדְּמַסִּיק), and this is in the exile, as explained, and this is in the final exile at the end of days (וְזֶה בַּגָּלוּת כַּדְּמַסִּיק וְזֶה בַּגָּלוּת הָאַחֲרוֹן בְּאַחֲרִית הַיָּמִים).
Ohr HaChammah on Zohar: “There He placed for him a statute” (שָׁם שָׂם לוֹ חֹק), this refers to the Ra‘aya Meheimna, who includes all the souls of Tiferet (לְרַעְיָא מְהֵימְנָא שֶׁהוּא כְּלָל כָּל הַנְּשָׁמוֹת דְּתִפְאֶרֶת), “a statute” is Yesod and “a judgment” is Tiferet (חֹק שֶׁהוּא יְסוֹד וּמִשְׁפָּט שֶׁהוּא תִּפְאֶרֶת), “and there He tested him” (וְשָׁם נִסָּהוּ), and elevated him in this Tree of Knowledge, meaning in the Torah in the secret of the six orders of Mishnah from the side of Metatron (וְהֶעֱלָהוּ בְּהַאי עֵץ הַדַּעַת דְּהַיְינוּ בַּתּוֹרָה בְּסוֹד שִׁתָּא סִדְרֵי מִשְׁנָה מִסִּטְרָא דְּמֶטַּטְרוֹ״ן), where there is prohibition and permission, prohibition from the side of evil, Samael, and permission from the side of the Tree of Knowledge of Good (דְּתַמָּן אִסּוּר וְהֶתֵּר אִסּוּר מִצַּד הָרַע סַמָּאֵ״ל וְהֶתֵּר מִצַּד עֵץ הַדַּעַת טוֹב), and likewise through the received tradition, which is from the side of Yesod, and this is what he said (וְכֵן עַל יְדֵי הַקַּבָּלָה שֶׁהוּא מִצַּד הַיְסוֹד וְזֶה שֶׁאָמַר).
Ohr HaChammah on Zohar: “And your afflictions” (וְיִסּוּרִין דִּילָךְ), those that come upon those who engage in Torah (הַמַּגִּיעִים לָעוֹסְקִים בַּתּוֹרָה), since through them they attain a level in these secrets (כֵּיוָן שֶׁבָּהֶם יַשִּׂיגוּ מַעֲלָה בְּרָזִין אִלֵּין), they will be sweet to you (יְהוֹן לָךְ מְתוּקִים), for when a person attains the secret of afflictions he rejoices in them (בְּהַשִּׂיג הָאָדָם סוֹד יִסּוּרִין יִשְׂמַח בָּהֶם), and this is that they are in the secret of ḥolem from the side of Yesod, in the secret of “and Yosef dreamed a dream” (וְהַיְינוּ שֶׁהֵם בְּסוֹד חוֹלָם מִצַּד הַיְסוֹד בְּסוֹד וַיַּחֲלֹם יוֹסֵף חֲלוֹם). “And the wicked at the end of the exile will not attain the level of afflictions in the birth pangs of Mashiach” (וְהָרְשָׁעִים בְּסוֹף הַגָּלוּת לֹא יַשִּׂיגוּ מַעֲלַת הַיִסּוּרִין בְּחֶבְלֵי מָשִׁיחַ), and then they will go out from the כלל of Israel (וְאָז יֵצְאוּ מִכְּלַל יִשְׂרָאֵל), and this is “Sodomite salt,” which is Lilith, the evil inclination, that blinds their eyes (וְהַיְינוּ מֶלַח סְדוֹמִית שֶׁהִיא לִילִית יֵצֶר הָרָע שֶׁמְסַמָּא עֵינֵיהֶם), and they will not merit to see the goodness of Hashem (וְלֹא יִזְכּוּ לִרְאוֹת בְּטוּב ה׳). “And this matter the Holy One Blessed Be He does to test Israel, to see whether they will stand in His faith” (וְעִנְיָן זֶה יַעֲשֶׂה הקב״ה לְנַסּוֹת בָּהֶם יִשְׂרָאֵל לִרְאוֹת הֲיַעַמְדוּ בֶּאֱמוּנָתוֹ), like the matter of the bitter waters which are a test to examine them like suspected women (כְּעִנְיַן מֵי הַמָּרִים שֶׁהֵם לְנִסָּיוֹן בָּדְקָם כְּסוֹטוֹת), so too here He tests them with harsh afflictions (אַף כָּאן בָּדְקָם בְּיִסּוּרִים הַקָּשִׁים), and then they will be refined and whitened from the refuse (וְאָז יִצְטָרְפוּ וְיִתְלַבְּנוּ מִן הַפְּסֹלֶת וְגוֹ׳), from the RaMaK of blessed memory (הָרַמ״ק זלה״ה).
Yahel Ohr on Zohar: “That another messenger,” etc. (דְּשָׁלִיחַ אַחֲרָא וְכוּ׳), meaning two types of Torah scholars (ר״ל שְׁנֵי מִינֵי תַּלְמִידֵי חֲכָמִים), one in the Tree of Knowledge and one in the Tree of Life (אֶחָד בְּעֵץ הַדַּעַת וְאֶחָד בְּעֵץ הַחַיִּים), and in all of them are hidden the sparks of Rabbi Meir (וּבְכֻלָּם מִתְעַלֵּם נִיצוֹצִין דְּר׳ מֵאִיר), and the first is called “raven,” from the language of the mixed multitude (וְהָרִאשׁוֹן נִקְרָא עוֹרֵב לְשׁוֹן עֵרֶב רַב), about which it is said “it is an abomination, it shall not be eaten” (שֶׁעָלָיו נֶאֱמַר שֶׁקֶץ הוּא לֹא יֵאָכֵל), for it engages in abominations as explained (דְּאִשְׁתַּדֵּל בִּשְׁקָצִים כְּמַה שֶּׁבֵּיאֵר), and the second is called “dove” (וְהַשֵּׁנִי נִקְרָא יוֹנָה). “And this is the second messenger that is sent in the final exile” (וְזֶהוּ שָׁלִיחַ הַשֵּׁנִי דְּאִשְׁתְּלַח בְּגָלוּתָא בַּתְרָאָה), that engages for its own sake and brings the redemption (דְּאִשְׁתַּדֵּל לִשְׁמָהּ וּמֵבִיא הַגְּאֻלָּה), and it will be in hardship (וְהוּא יִהְיֶה בְּדוּחֲקָא), therefore it is said “an olive leaf,” etc. (לָכֵן נֶאֱמַר עֲלֵה זַיִת וְכוּ׳), that it said “let my sustenance be,” etc. (שֶׁאָמְרָה יְהֵא מְזוֹנוֹתַי וְכוּ׳), that its livelihood should not be from the mixed multitude, as explained in Parashat Naso (שֶׁלֹּא יִהְיֶה פַּרְנָסָתוֹ עַל יְדֵי עֵרֶב רַב כְּמוֹ שֶׁנֶּאֱמַר בְּפָרָשַׁת נָשֹׂא).
Ohr HaChammah on Zohar: “And they shall be Chokhmah,” etc. (וִיהוֹן חָכְמָה וְכוּ׳), the matter is that these three attributes act in Chesed (הָעִנְיָן שֶׁג׳ מִדּוֹת אֵלּוּ הֵם פּוֹעֲלוֹת בְּחֶסֶד), however since all three agree to the actions of the right, which is Chesed, they will be there (אַמְנָם הֱיוֹת שְׁלָשְׁתָּם מַסְכִּימִים לִפְעֻלּוֹת יָמִין דְּהַיְינוּ חֶסֶד יִהְיֶה שָׁמָּה), and this is “and they shall be Chokhmah, Chesed, Netzach to the right” (וְזֶהוּ וִיהוֹן חח״ן לִימִינָא), that they agree to the actions of judgment (שֶׁיַּסְכִּימוּ לִפְעֻלּוֹת הַדִּין). “And the three from the left shall not remain left” (וְאַמְנָם תְּלַת מִשְּׂמָאלָא לָא יְהוֹן שְׂמָאל), for this is not praiseworthy, rather they shall be bound as one (כִּי אֵינוֹ שֶׁבַח אֶלָּא יִהְיוּ נִקְשָׁרִים כְּאֶחָד), for in the secret of their binding in Binah the judgment is grasped (כִּי בְּסוֹד קִשּׁוּרָם בְּבִינָה יִתְאַחֵז הַדִּין), and this is “and the three from the left,” meaning that their nature is to act with judgment, yet they will be bound together in order to sweeten the judgment (וְזֶהוּ וְתְּלַת מִשְּׂמָאלָא דְּהַיְינוּ שֶׁמִּדָּתָם לִפְעֹל הַדִּין יִתְקַשְּׁרוּן כַּחֲדָא כְּדֵי לְמַתֵּק הַדִּין). “And so will be the connection of the three middle levels” (וְכֵן יִהְיֶה הַקֶּשֶׁר לְג׳ דַּרְגִּין דְּאֶמְצָעִיתָא), which bind right and left (שֶׁהֵם הַקּוֹשְׁרִים יָמִין וּשְׂמָאל), and this is “that they are held in the right and the left” (וְזֶהוּ דַּאֲחִידָן בִּימִינָא וּשְׂמָאלָא), like the matter that all the Sefirot are found bound together to agree toward Chesed (כְּעִנְיָן שֶׁיִּמָּצֵא קֶשֶׁר הַסְּפִירוֹת כֻּלָּן לְהַסְכִּים אֶל הַחֶסֶד כַּנִּזְכָּר). “And the entire intention in the coming of the Redeemer is through Moshe Rabbenu, the secret of the middle line” (וְכָל הַכַּוָּנָה בְּבִיאַת הַגּוֹאֵל עַל יְדֵי מֹשֶׁה רַבֵּנוּ סוֹד הַקַּו הָאֶמְצָעִי), and likewise David to the right and Ephraim to the left (וְכֵן דָּוִד לַיָּמִין וְכֵן אֶפְרַיִם לַשְּׂמֹאל), and Moshe Rabbenu in the middle includes them all (וּמֹשֶׁה רַבֵּנוּ בָּאֶמְצַע כּוֹלֵל כֻּלָּם), and therefore “and they shall be,” etc., in the secret of the redemption (וְלָכֵן וִיהוֹן וְכוּ׳ בְּסוֹד הַגְּאֻלָּה כַּנִּזְכָּר). “And he established that the three middle levels are sufficient for Moshe” (וְהִכְרִיחַ הֱיוֹת ג׳ אֶמְצָעִיּוֹת לְמֹשֶׁה מַסְפִּיק), “he shall be raised” from the side of Yesod, “and lifted” from the side of Tiferet, “and exceedingly high” from the side of Keter (יָרוּם מִצַּד הַיְסוֹד וְנִשָּׂא מִצַּד הַתִּפְאֶרֶת וְגָבַהּ מְאֹד מִצַּד הַכֶּתֶר), and this is with respect to himself (וְזֶה בְּעֵרֶךְ עַצְמוֹ), but with respect to his being the middle that includes right and left he said “and because you will hold,” etc. (אַמְנָם בְּעֵרֶךְ הֱיוֹתוֹ אֶמְצָעִי כּוֹלֵל הַיָּמִין וְהַשְּׂמֹאל אָמַר וּבְגִין דְּאַנְתְּ תְּהֵא אָחִיד וְכוּ׳). “‘The right of Hashem’ three times” (יְמִין ה׳ תְּלַת זִמְנִין), for the Name of Hashem is certainly in the middle (כִּי שֵׁם ה׳ בָּאֶמְצַע וַדַּאי), and three times Havayah is in Keter, Tiferet, and Yesod (וְג׳ זִמְנִין יהו״ה בְּכֶתֶר וְתִפְאֶרֶת וִיסוֹד), and the three right sides are bound in the three (וְג׳ יְמִינִיִּים נִקְשָׁרִים בִּשְׁלָשְׁתָּם כַּנִּזְכָּר), and this is “the right of Hashem three times” (וְזֶהוּ יְמִין ה׳ תְּלַת זִמְנִין). “And after proving the right, he also proves the left and to receive the three lefts in which Mashiach son of Ephraim is held” (וְאַחַר שֶׁהוֹכִיחַ הַיָּמִינִים אָמַר גַּם כֵּן לְהוֹכִיחַ הַשְּׂמָאלִים וּלְקַבֵּל תְּלַת שְׂמָאלִים דְּאֲחִיד בְּהוֹן מָשִׁיחַ בֶּן אֶפְרַיִם), who is destined to die from the left (הַמִּתְחַיֵּב מִיתָה מִן הַשְּׂמֹאל), and the death is not from all three lefts but only from one (וְאֵין הַמִּיתָה מִכָּל ג׳ הַשְּׂמָאלִים אֶלָּא אֶחָד), therefore from one left—Gevurah, which is the attribute of harsh judgment—it was necessary to say “I shall not die” (וְלָזֶה מֵחַד שְׂמָאלָא גְּבוּרָה שֶׁהִיא מִדַּת הַדִּין הַקָּשָׁה הֻצְרַךְ לוֹמַר לֹא אָמוּת).
Ohr HaChammah on Zohar: “And He gave the Hod to Moshe” (וְנָתַן הַהוֹד לְמֹשֶׁה), as it is written “and you shall give of your Hod upon him” (כִּדְכְתִיב וְנָתַתָּה מֵהוֹדְךָ עָלָיו), from which it is implied that the Hod of Moshe is Havayah (מִכְּלַל דְּהוֹד דְּמֹשֶׁה הוי״ה), and this is from the power of the supernal Imma, for up to Hod it extends (וְהַיְינוּ מִכֹּחַ אִימָּא עִלָּאָה דְּעַד הוֹד אִתְפַּשְּׁטַת), and this is what is said “it is given to you from the side of Binah” (וְזֶהוּ שֶׁאָמַר אִתְיְּהִיב לָךְ מִסִּטְרָא דְּבִינָה), therefore it is obvious to us that Binah and Hod are given to Moshe (אִם כֵּן פְּשִׁיטָא לָן דְּבִינָה וְהוֹד לְמֹשֶׁה), and Gevurah for Moshe needs no proof, for it is obvious that the middle pillar is bound in Gedulah and Gevurah (וְגְבוּרָה לְמֹשֶׁה אֵין צָרִיךְ רְאָיָה דְּפְּשִׁיטָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא אָחִידָא בִּגְדוּלָּה וּגְבוּרָה), and thus since the three lefts are also to Moshe, who is the middle line (וְאִם כֵּן אַחַר דְּתְּלָתָא שְׂמָאלִים נָמֵי לְמֹשֶׁה שֶׁהוּא קַו הָאֶמְצָעִי), therefore Moshe Rabbenu bears afflictions so that Mashiach will not die (לָזֶה מֹשֶׁה רַבֵּנוּ סוֹבֵל יִסּוּרִין כְּדֵי שֶׁלֹּא יָמוּת מָשִׁיחַ), and this is the secret of the birth pangs of Mashiach for Israel, which are the secret of six hundred thousand souls, into whom Moshe Rabbenu shines and is clothed, and they are the generation that bears the pangs of Mashiach (וְהַיְינוּ סוֹד חֶבְלֵי מָשִׁיחַ לְיִשְׂרָאֵל שֶׁהֵם סוֹד שִׁשִּׁים רִבּוֹא נְשָׁמוֹת שֶׁמֹּשֶׁה רַבֵּנוּ מֵאִיר וּמִתְלַבֵּשׁ בָּהֶם שֶׁהֵם דּוֹר סוֹבֵל חֶבְלֵי מָשִׁיחַ), and this is what is said “great was the dryness” (וְזֶהוּ שֶׁאָמַר רַבְיָה הֲוֵית אַנְתְּ חָרֵב וְיָבֵשׁ), which is the secret of “and the river shall be dried up” in the First Temple and “dried” in the Second Temple (דְּהַיְינוּ סוֹד וְנָהָר יֶחֱרַב בַּבַּיִת הָרִאשׁוֹן וְיָבֵשׁ בַּבַּיִת הַשֵּׁנִי), from the side of Hod which turned upon him to destruction (מִצַּד הַהוֹד הַנֶּהְפָּךְ עָלָיו לְמַשְׁחִית), and the reason is because of Mashiach son of Ephraim, as explained, who became liable to death (וְהַטַּעַם בְּגִין מָשִׁיחַ בֶּן אֶפְרַיִם כַּדְּמַסִּיק שֶׁנִּתְחַיֵּב מִיתָה), and with him are liable all the knees that bowed to Baal in the days of Yerov‘am and the other courts that followed him (וְעִמּוֹ חַיָּיבִים כָּל הַבִּרְכַּיִם אֲשֶׁר כָּרְעוּ לַבַּעַל בִּימֵי יָרָבְעָם וּשְׁאָר בָּתֵּי דִּינִין הַנִּמְשָׁכִים אַחֲרָיו), and therefore Moshe Rabbenu and all the righteous generation are dried and desolate in all, in prophecy, for there is no prophecy in your body, because they are clothed in the lower ones and the Atzilut of their soul is concealed in the secret of exile (וְלָכֵן מֹשֶׁה רַבֵּנוּ וְכָל דּוֹר הַכְּשֵׁרִים יֶחֱרַב וְיָבֵשׁ בְּכֹל בִּנְבוּאָה שֶׁאֵין נְבוּאָה בְּגוּפְךָ שַׁפִּיר שֶׁהֵם מִתְלַבְּשִׁים בַּתַּחְתּוֹנִים וַאֲצִילוּת נִשְׁמָתָם מִתְעַלָּם בְּסוֹד הַגָּלוּת), in order to bear the pangs of death for the sin of the calves of Yerov‘am (כְּדֵי לִסְבּוֹל חֶבְלֵי מִיתָה עַל עֲוֹן עֶגְלֵי יָרָבְעָם), and Heaven forbid that they should all be destroyed, therefore he requested mercy for them that they not be erased from the book of life (וְחַס וְשָׁלוֹם יִתְחַיְּבוּ כָּלָיָה אֶלָּא בָּעֵי רַחֲמֵי עֲלֵיהוֹן שֶׁלֹּא יִמָּחוּ מִסֵּפֶר חַיִּים), and through the afflictions is the secret of life so that they not die from the side of Gevurah, which is drawn through the secret of Binah that sweetens judgment (וְעַל יְדֵי הַיִסּוּרִין הוּא סוֹד הַחַיִּים כְּדֵי שֶׁלֹּא יָמוּתוּ מִצַּד הַגְּבוּרָה הַנִּמְשֶׁכֶת עַל יְדֵי סוֹד הַבִּינָה הַמְמַתֶּקֶת הַדִּין), and this is “for I will give life” from the side of Binah (וְזֶהוּ כִּי אֲחַיֶּה מִסִּטְרָא דְּבִינָה), “and he prevailed over it, reciting Shema,” etc., in the secret of the binding of Yitzḥak through Avraham his father (וְאִתְגַּבַּר עָלָיו קְרִיאַת שְׁמַע וְכוּ׳ בְּסוֹד עֲקֵידַת יִצְחָק עַל יְדֵי אַבְרָהָם אָבִיו).
Ohr HaChammah on Zohar: “And I will recount the deeds of Yah” (וַאֲסַפֵּר מַעֲשֵׂי יָ״ה), from the side of Hod, which is thanksgiving to the Name for the good that He has bestowed upon us (מִסִּטְרָא דְּהוֹד דְּהַיְינוּ הוֹדָאָה לַשֵּׁם עַל טוֹב אֲשֶׁר גְּמָלָנוּ), and that good is the act of Yah, meaning that there will be afflictions and the birth pangs of Mashiach, but not death and excision (וְהַטּוֹב הוּא מַעֲשֵׂה יָ״ה דְּהַיְינוּ שֶׁיִּהְיוּ יִסּוּרִין וְחֶבְלֵי מָשִׁיחַ וְלֹא מִיתָה וְכָרֵת), and this is “Yah has surely chastened me,” as he explains further (וְזֶהוּ יַסֹּר יִסְּרַנִּי יָ״ה כַּדְּמְפָרֵשׁ וְאָזִיל). “Yah” is Chokhmah and Binah (יָ״ה חָכְמָה וּבִינָה), and Chokhmah includes Chesed and Netzach, the three right sides (וְחָכְמָה כּוֹלֶלֶת חֶסֶד וְנֵצַח ג׳ יְמִינִיִּים), and Binah includes Gevurah and Hod, the three left sides (וּבִינָה כּוֹלֶלֶת גְּבוּרָה וְהוֹד ג׳ שְׂמָאלִיִּים), and the compromise between them is that there will not be death from the left nor complete salvation from the right, but rather intermediate afflictions (וְהַפְּשָׁרָה שֶׁבֵּינֵיהֶם שֶׁלֹּא יִהְיֶה מִיתָה מִצַּד הַשְּׂמֹאל וְלֹא הַצָּלָה גְּמוּרָה מִצַּד הַיָּמִין אֶלָּא יִסּוּרִין אֶמְצָעִיִּים), and this is from the connection of the right and the left (וְזֶה מִצַּד קֶשֶׁר הַיָּמִין וְהַשְּׂמֹאל), and this is “and He has not given me over to death” (וְזֶהוּ וְלַמָּוֶת לֹא נְתָנָנִי), from the side of the middle pillar, Tiferet, which includes Keter and Yesod, as mentioned (מִצַּד עַמּוּדָא דְּאֶמְצָעִיתָא תִּפְאֶרֶת הַכּוֹלֶלֶת כֶּתֶר וִיסוֹד כַּנִּזְכָּר), and it decides between right and left so that judgment will be with mercy (וּמַכְרִיעָה בֵּין יָמִין וּשְׂמֹאל לִהְיוֹת הַמִּשְׁפָּט בְּרַחֲמִים), and it is the son of Yah, which decides between Chokhmah and Binah, the Vav between Yod–Heh (וְאִיהוּ בֶּן יָ״ה שֶׁהוּא הַמַּכְרִיעַ בֵּין חָכְמָה וּבִינָה וָו בֵּין יו״ד ה״א). “And as soon as He desires their iniquity through afflictions, He will raise the Vav, the Holy One Blessed Be He, to His Shekhinah, the Heh, in Yah—Chokhmah and Binah included from all the right and the left, as mentioned” (וּמִיָּד שֶׁיִּרְצֶה עֲוֹנָם בְּיִסּוּרִין יָקִים ו׳ הקב״ה לִשְׁכִינְתֵּיהּ ה׳ בְּיָ״ה חָכְמָה וּבִינָה הַכְּלוּלוֹת מִכָּל הַיָּמִין וְהַשְּׂמֹאל כַּנִּזְכָּר), and this is “in Yah, in the right and in the left” (וְזֶהוּ בְּיָ״ה בִּימִינָא וּבִשְׂמָאלָא), just as both agreed to afflictions so too they will agree to redemption (כְּמוֹ שֶׁשְּׁנֵיהֶם הִסְכִּימוּ לְיִסּוּרִין כָּךְ יַסְכִּימוּ לִגְאֻלָּה), and therefore there will be for them mercy from the right and supplication from the left (וְלָזֶה יִהְיֶה לָהֶם רַחֲמִים מִן הַיָּמִין וְתַחֲנוּנִים מִצַּד הַשְּׂמֹאל), for from there, from the side of Binah, is “and I will be gracious” (כִּי מִשָּׁם מִצַּד הַבִּינָה וְחַנֹּתִי).
Ohr HaChammah on Zohar 3:156a:40: “The Ra‘aya Meheimna stood,” etc. (קָם רַעְיָא מְהֵימְנָא וְכוּ׳), according to this, this statement is missing, for the beginning of the words are those of Rabbi Meir and the end are the words of others, and the middle is missing (לְפִי זֶה חָסֵר הַשְּׁמִיעָה זוֹ שֶׁתְּחִלַּת הַדְּבָרִים הֵם דִּבְרֵי ר׳ מֵאִיר וְסוֹפָם דִּבְרֵי אֲחֵרִים וְחָסֵר הָאֶמְצָעִי), and this is “the Ra‘aya Meheimna stood and kissed him and blessed him,” etc., to complete the matter (וְהַיְינוּ קָם רַעְיָא מְהֵימְנָא וְנָשִׁיק לֵיהּ וּבָרִיךְ לֵיהּ וְכוּ׳ לְהַשְׁלִים הַדָּבָר), from the Ramak of blessed memory (מֵהָרַמ״ק זלה״ה).