Daf 154a (דַּף קנ״ד ע״א)

This verse should have been stated thus (הַאי קְרָא הָכִי מִבָּעֵי לֵיהּ): “There is one who scatters and yet adds more” (יֵשׁ מְפַזֵּר וְיוֹסֵף עוֹד) (Proverbs 11). What is “and yet adds more” (מַאי וְנוֹסַף). Rather that place where death rests (אֶלָּא הַהוּא אֲתָר דְּשָׁרֵי בֵּיהּ מִיתָה), it causes him that life from above is added to gather him (הוּא גָּרִים לֵיהּ דְּיִתוֹסַף מֵחַיִּים דִּלְעֵילָּא לְאוֹסְפָא לֵיהּ).

Rabbi Yehudah said, Rabbi Ḥiyya said (אָמַר רִבִּי יְהוּדָה אָמַר רִבִּי חִיָּיא): Scripture testifies (קְרָא אַסְהִיד), that whoever gives to the poor (דְּכָל מַאן דְּיָהִיב לְמִסְכְּנֵי), the Tree of Life is aroused (אִתְעַר אִילָנָא דְּחַיֵּי), to be added to that Tree of Death (לְאוֹסְפָא לְהַהִיא אִילָנָא דְּמוֹתָא), and then life and joy are found above (וּכְדֵין אִשְׁתְּכַח חַיִּים וְחֵדוּ לְעֵילָּא). And the man who causes this (וּבַר נָשׁ דְּגָרִים דָּא), in the time that he needs it (בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ), that Tree of Life stands over him (הַהוּא אִילָנָא דְּחַיֵּי קָאִים עָלֵיהּ), and that Tree of Death protects him (וְהַהוּא אִילָנָא דְּמוֹתָא אַגִּין עֲלוֹי). And because of this “and yet adds more” (וּבְגִין כַּךְ וְנוֹסַף עוֹד). As you say (כְּמָה דְּאַתְ אָמֵר): “His righteousness endures forever” (צִדְקָתוֹ עוֹמֶדֶת לָעַד) (Psalms 112). What is “endures forever” (מַאי עוֹמֶדֶת לָעַד). It stands over that man (עוֹמֶדֶת עָלֵיהּ דְּבַר נָשׁ), to grant him endurance and life (לְזַמְּנָא לֵיהּ קִיוּמָא וְחַיִּים), just as he gave life to another (כְּמָה דְּאִיהוּ יָהִיב לֵיהּ חַיִּים), and aroused toward life (וְאַתְעַר לְגַבֵּי חַיִּין), so too is life given to him (הָכִי נָמֵי יַהֲבִין לֵיהּ). And those two Trees (וְאִינּוּן תְּרֵי אִילָנִין), they stand over him to save him and to add to him life (קַיְימִין עָלֵיהּ לְשֵׁיזָבָא לֵיהּ, וּלְאוֹסְפָא לֵיהּ חַיִּין).

“His horn shall be exalted in honor” (קַרְנוֹ תָּרוּם בְכָבוֹד) (Psalms 112). Come and see (תָּא חֲזֵי): the world that we said (עָלְמָא דְּאַמָרָן), that same one (הַהוּא) “a horn shall be exalted” (קֶרֶן תָּרוּם). And with what (וּבְמָה). With the honor from above (בְכָבוֹד דִּלְעֵילָּא), that this man causes to unite them together (דְּהַאי בַּר נָשׁ גָּרִים לְחַבְּרָא לוֹן כַּחֲדָא), and to extend blessing above and below (וּלְאַרְקָא בִּרְכָאן לְעֵילָּא וְתַתָּא).

Rabbi Abba said (רִבִּי אַבָּא אָמַר), at every time that the Mishkan was established through the deeds of the sons of man (בְּכָל זִמְנָא דְּמַשְׁכְּנָא אִתְּקַם בְּעוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא), then that day was a day of joy for all (כְּדֵין הַהוּא יוֹמָא, יוֹמָא דְּחֶדְוָה דְּכֹלָּא). And the holy anointing abundance spread among those lamps (וּמָשַׁח רְבוּת קַדִישָׁא אִתְרַק בְּהַנְהוּ בּוֹצִינִין), and they all shone (וְנַהֲרִין כֻּלְּהוּ). Whoever causes this (מַאן דְּגָרִים דָּא), causes it for himself (גָּרִים לֵיהּ), that in the world to come he shall be saved (דְּיִשְׁתְּזִיב בְּהַאי עָלְמָא), and he shall have life in the world to come (וִיהֵא לֵיהּ חַיִּים בְּעָלְמָא דְּאָתֵי). This is what is written (הֲדָא הוּא דִכְתִיב): “And righteousness delivers from death” (וּצְדָקָה תַּצִּיל מִמָּוֶת) (Proverbs 11). And it is written (וּכְתִיב): “And the path of the righteous is like the shining light, that shines more and more unto the perfect day” (וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם) (Proverbs 4). “Make for yourself two silver trumpets, etc.” (עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרוֹת כֶּסֶף וְגוֹ׳) (Numbers 10).

Rabbi Shimon opened (רִבִּי שִׁמְעוֹן פָּתַח): “And when the living creatures went, the wheels went beside them, and when the living creatures were lifted up from the earth, the wheels were lifted up” (וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים) (Ezekiel 1). “And when the living creatures went” (וּבְלֶכֶת הַחַיּוֹת), in the supernal chariot they went (בְּקוּזְפִירָא דִּלְעֵילָּא הֲווֹ אָזְלֵי). For if you say that this is above, above (דְּאִי תֵּימָא דְּהַאי לְעֵילָּא לְעֵילָּא) - no, but rather below (לָאו, לְתַתָּא). Rather in this manner, this one before the faces, and that one behind the faces (אֶלָּא כְּגַוְונָא הַאי מִקַּמֵּי אַנְפִּין, וְהַאי לְבָתַר אַנְפִּין).

A wind from four winds (זִיקָא מֵאַרְבַּע זִיקִין), in four dwellings (בְּד׳ מָדוֹרִין), and in four directions (וּבְד׳ סִטְרִין), in radiances that were created by the luminous pens of the faces (בְּזִיוָון דְּאִתְבְּרוּן בְּקוֹלְמִיטִין דְּאַנְפִּין נְהִירִין). Because of this, like the appearance (בְּגִין כַּךְ כְּעֵין), like the appearance of the living creatures (כְּמַרְאֵה הַחַיּוֹת), which are the four aspects (דְּאִינּוּן אַרְבַּע זִוְיָין), that are revealed distinctly (דְּגָלִין פְּרִישָׂן): lion, eagle, ox, man (אַרְיֵ״ה. נֶשֶׁ״ר. שׁוֹ״ר. אָדָ״ם), all included as four angels who rule and include all (דְּכָלִיל כֻּלְּהוּ ד׳ מַלְאֲכִין דְּשַׁלְטִין וּכְלִילָן כֹּלָּא).

The first banner (דִּגְלָא קַדְמָאָה), its encampment from the side of the banner, lion (מַשִׁרְיָא מִזַּיְינָא, אַרְיֵ״ה), Michael (מִיכָאֵ״ל), chief in the distinction of the separated banner on the right side (רָשִׁים בִּפְרִישׁוּ דִּגְלָא פְּרִישָׁא לִימִינָא). East is the service of the sun (מִזְרָח שֵׁירוּתָא דְּשִׁמְשָׁא), it goes in its course in brightness (אָזִיל בְּמַטְלָנוֹי, בִּנְהִירוּ). Two appointed ones are under his hand (תְּרֵין מְמָנָן תְּחוֹת יְדֵיהּ): Yofiel, Tzadkiel (יוֹפִי״אֵל, צַדְקִי״אֵל). One for Orta (some say: for Orayta (חַד לְאוּרְתָא (נ״א: לְאוֹרַיְּיתָא). And one to go in the marketplace, which goes (וְחַד, לְמֵיהַךְ בְּשׁוּקָא דְּאָזִיל).

When these take up their stations (כַּד אִלֵּין נַטְלִין), they take up many armed camps (נַטְלִין כַּמָה מַשִּׁרְיָין מְזַיְּינִין), from the side of the right (מִסִּטְרָא דִּימִינָא), and all is one (וְכֹלָּא חַד). To the side of the left (לְסִטְרָא שְׂמָאלָא), the sun goes (שִׁמְשָׁא אָזִיל), some say: it takes one, as the sun goes (ס״א נטל כד חד לסטר שמשא, שמשא אזיל), and it shines and crowns them (וְנָהִיר, וּמְעַטֵּר לְהוּ). A thousand and ten thousand appointed ones are beneath him (אֶלֶף וְרִבְוָון מְמָנָן תְּחוֹתוֹי). And all of them are in awe, in dread, in trembling and in quaking (וְכֻלְּהוּ בִּדְחִילוּ בְּאֵימָתָא בְּזִיעַ בְּרֶתֶת).

The lion stretches forth his right hand (אַרְיֵה אוֹשִׁיט יְדֵיהּ יְמִינָא), gathering to himself all his hosts (כָּנִישׁ לְכָל חֵילוֹי לְגַבֵּיהּ), three hundred and seventy thousand lions (תְּלַת מְאָה וְשִׁבְעִין אֶלֶף אַרְיְוָותָא), his friends, those of that lion (סוֹחֲרָנֵיהּ דְּהַהוּא אַרְיֵ״ה), and he is among them in the middle (וְאִיהוּ בֵּינַיְיהוּ בְּאֶמְצָעִיתָא).

When this lion roars (כַּד גָּעֵי הַאי אַרְיֵה), the firmaments quake (מִזְדַעְזְעָן רְקִיעִין), and all the armies and hosts tremble (וְכָל חַיָּלִין וּמַשִׁרְיָין מִזְדַעְזְעִין), from his fear (מִדְּחִילוּ דִּילֵיהּ). From that voice (מֵהַהוּא קָלָא), a river of fire flames forth (נְהַר דִּי נוּר מִתְלַהֲטָא), and descends into the one thousand and five hundred levels of Gehinnom below (וְנָחִית בְּאֶלֶף וַחֲמֵשׁ מְאָה דַּרְגִּין דְּגֵיהִנָּם לְתַתָּא). Then all the guilty ones of Gehinnom tremble (כְּדֵין כֻּלְּהוּ חַיָּיבִין דְּגֵיהִנָּם מִזְדַעְזְעָן), and the fire burns them (וּמְלַהֲטָן אֶשָּׁא). And about this it is written (וְעַל דָּא כְּתִיב): “A lion has roared, who shall not fear” (אַרְיֵה שָׁאָג מִי לֹא יִירָא) (Amos 3).

When he roars a second time (גָּעֵי תִּנְיָינוּת), three hundred and seventy thousand lions (תְּלַת מְאָה וְשִׁבְעִין אֶלֶף אַרְיְוָותָא), all of them roar (כֻּלְּהוּ גָּעָאן). He stretches forth his left hand (אוֹשִׁיט יְדֵיהּ שְׂמָאלָא), all masters of judgment below fear (כָּל מָארֵיהוֹן דְּדִינָא לְתַתָּא דַּחֲלִין), and they are subdued beneath that hand (וְאִתְכַּפְיָין תְּחוֹת הַהוּא יְדָא). And that hand is stretched over them (וְהַהוּא יְדָא פָּשִׁיט עָלַיְיהוּ), and all are beneath it (וְכֻלְּהוּ תְּחוֹתֵיהּ). As it is said (כְּמָה דְאַתְּ אָמֵר): “Your hand shall be on the neck of your enemies” (יָדְךָ בְּעוֹרֶף אוֹיְבֶיךָ) (Bereshit 49).

Four wings for each and every one (אַרְבַּע גַּדְפִּין לְכָל חַד וְחַד), from white fire (מֵאֶשָּׁא חִוָּורָא). All of them flaming (כֻלְּהוּ מְלַהֲטִין). All the faces of revolving and blossom are sunk into the whiteness of that fire (כָל אַפִּין דְּחִזּוּר וְשׁוּשָן בְּחִוַורְתָּא דְּהַהוּא אֶשָּׁא שְׁקִיעָן).

Four faces for each and every one to the four directions (אַרְבַּע אַנְפִּין לְכָל חַד וְחַד לְאַרְבַּע סִטְרִין), all of them shine with the whiteness of the sun (כֻלְּהוּ נְהִירִין בְּחִוָּורָא דְּשִׁמְשָׁא). One to the east side, shining with joy (חַד לִסְטַר מִזְרָח, נָהִיר בְּחֵדוּ). And one to the west side (וְחַד לִסְטַר מַעֲרָב), some say: this one gathers its light (ס״א דָּא כְּנִישׁ), for its light is gathered (דְּאִתְכְּנִישׁ נְהוֹרֵיהּ). And one to the north side (וְחַד לִסְטַר צָפוֹן), dark without brightness (חָשׁוּךְ בְּלָא נְהִירוּ), like the shadow of the sun facing the sun (כְּצִלָא דְּשִׁמְשָׁא לְגַבֵּי שִׁמְשָׁא). The shadow is dark, the sun is bright (צִלָּא חָשׁוּךְ, שִׁמְשָׁא נָהִיר). Because sun and shadow, right and left, go together (בְּגִין דְּשִׁמְשָׁא וְצִלָא, יְמִינָא וּשְׂמָאלָא, וְאַזְלָא כַּחֲדָא). The reckoning, some say: calculation, that goes with them (חַשוֹכָן - ס״א חוּשְׁבָּן - דְּאַזְלִין עִמֵּיהּ), are all those who take up weaponry (כָּל אִינּוּן דְּנַטְלִין זַיְינָא). And all of them, from the right and from the left, are in three heads (וְכֻלְּהוּ מִימִינָא וּמִשְּׂמָאלָא בִּתְלַת רֵישִׁין). One head of his, seventy-four thousand and six hundred (רֵישָׁא חֲדָא דִּילֵיהּ, שִׁבְעִין וְאַרְבַּע אֶלֶף, וְשִׁית מְאָה). These are one head (אִלֵּין אִינּוּן רֵישָׁא חַד). Power issues forth to the right, that it raises over them (נָפְקֵי חֵילָא בִּימִינָא, דְּאִיהוּ אָרִים עָלַיְיהוּ). Except for all those appointed ones below, under these (בַּר כָּל אִינּוּן מְמָנָן דִּלְתַּתָּא, תְּחוֹת אִלֵּין). Rulerships one over another (שִׁלְטוֹנִין אִלֵּין עַל אִלֵּין), lower levels with upper levels (דַּרְגִּין תַּתָּאִין עִם עִלָּאִין), that have no reckoning (דְּלֵית לוֹן חוּשְׁבָּנָא).