Daf 163b (דַּף קס״ג ע״ב)

In the teaching of Betzalel it is written (בְּמַתְנִיתָא דִּבְצַלְאֵל כְּתִיב): “And Elohim remembered Rachel” (Bereshit 30) (וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל). Concerning Sarah it is written “visitation” (Bereshit 21) (בְּשָׂרָה כְּתִיב פְּקִידָה), and concerning Rachel it is written “remembrance” (וּבְרָחֵל כְּתִיב זְכִירָה). Why? (אֲמַאי). Because Zakhur was inscribed in Ya‘akov (בְּגִין דְּזָכוֹר אִתְרְשִׁים בְּיַעֲקֹב), for he is the complete covenant (דְּאִיהוּ בְּרִית שְׁלִים), when Yosef was born (כַּד אִתְיְילִיד יוֹסֵף). And through what? (וּבְמָּה). When he took the ox with him (כַּד נָטַל שׁוֹר בַּהֲדֵיהּ), that the Sitra achra not overpower (דְּלָא יַתְקִיף לְסִטְרָא אַחֲרָא). And for this reason Yosef was called “Firstborn of the Ox” (Deuteronomy 33) (וּבְגִין כָּךְ, אִתְקְרֵי יוֹסֵף בְּכוֹר שׁוֹר), the firstborn of that ox which Ya‘akov took, “his firstborn ox” (בְּכוֹר דְּהַהוּא שׁוֹר דְּנָטַל יַעֲקֹב בְּכוֹר שׁוֹרוֹ), and he repelled that ox (וְדָחִי לְהַהוּא שׁוֹר).

Surely, that ox is the Shor Tam (simple ox) (וְדַּאי, וְהַהוּא שׁוֹר שׁוֹר תָּם), and Ya‘akov is the Ish Tam (וְיַעֲקֹב אִישׁ תָּם), master and ruler, master of the house (רִבּוֹן וְשָׁלִיט, מָארֵיהּ דְּבֵיתָא), for that Shor Tam dwells within him (דְּהַהוּא שׁוֹר תָּם שָׁארֵי בְּגַוַּיהּ). For there is a Shor Mu‘ad (goring ox) in the side of the foreskin, circumcision (בְּגִין דְּאִית שׁוֹר מוּעָד בִּסְטָר עָרְלָה פְּרִיעָה). And many paths of laws go forth from it (וְכַמָּה גַּרְדִּינֵי נִימוּסִין נַפְקִין מִנֵּיהּ), until the last level that is called She’iyah (עַד דַּרְגָּא בַּתְרַיְיתָא דְּאִקְרֵי שְׁאִיָּ״ה). That which are the ruins of the world (הַהוּא דְּאָפִיל בֵּיתִין דְּעָלְמָא), in which the sons of men do not dwell (דְּלָא דַּיְירִין בְּהוּ בְּנֵי נָשָׁא). And all of them go out from that Shor Mu‘ad (goring ox) (וְכֻלְּהוּ נַפְקָא מֵהַהוּא שׁוֹר מוּעָד). And this is in connection with the evil donkey (וְדָא בְּחִבּוּרָא דַּחֲמוֹר בִּישָׁא). And for this reason it is written: “You shall not plow with an ox and a donkey together” (Deuteronomy 22) (וּבְגִין כָּךְ לֹא תַחֲרוֹשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּיו), so that they not be aroused together (בְּגִין דְּלָא לְאַתְּעָרָא לְהוּ). And in that Academy of Betzalel (וּבְהַהוּא מְתִיבְתָּא דִּבְצַלְאֵל), and likewise in the second Academy (וְכֵן בִּתְרֵין מְתִיבְתָּא), Ya‘akov is the Ish Tam (וְיַעֲקֹב אִישׁ תָּם), the master of that Tam (בַּעְלָהּ דְּהַהוּא תָּם). And who is he? The mystery of Vav (וּמַאן אִיהוּ א׳ רָזָא דְּוָ״ו). And when male and female are united as one (וְכַד הֲווֹ כְּלַל דְּכַר וְנוּקְבָּא כַּחֲדָא), then he takes all these letters את״ם (כְּדֵין נָטִיל כָּל אַתְוָון אִלֵּין את״ם), and it is Emet (וְאִיהוּ אֶמֶ״ת). “You shall give Emet to Ya‘akov” (Micah 7) (תִּתֵּן אֱמֶת לְיַעֲקֹב), the union of male and female together, the completion of all (כְּלַל דְּכַר וְנוּקְבָּא כַּחֲדָא, שְׁלִימוּ דְּכֹלָּא). Avraham was not commanded regarding circumcision (אַבְרָהָם לָא אִתְפְּקַד עַל פְּרִיעָה). And when he entered, he entered into this Tam (וְכַד עָאל, עָאל לְהַאי תָּם), and into its levels, which are called together Yam (וּלְגוֹ דַּרְגִּין דִּילֵיהּ, דְּאִקְרוּן כַּחֲדָא יָם). And this is Tamim (וְהַיְינוּ תָּמִים). Afterward Avraham departed (לְבָתַר אִסְתַּלַּק אַבְרָהָם), and entered within (וְעָאל לְגוֹ), and was bound with the supernal right side (וְאִתְקְשַׁר עִם יְמִינָא עִלָּאָה). “You shall be wholehearted with Hashem your God” (Deuteronomy 18) (תָּמִים תִּהְיֶה עִם יְיָ אֱלֹהֶיךָ), surely (וַדַּאי), just as He is Tamim, a complete unity (כְּמָה דְּאִיהוּ תָּמִים כְּלָלָא חֲדָא), so you shall be with Him Tamim (אוּף אַנְתְּ תְּהֵא עִמֵּיהּ תָּמִים), with Him, surely (עִמֵּיהּ וַדַּאי). With what is a man made Tamim? (בְּמָה אִתְעָבִיד בַּר נָשׁ תָּמִים). That he be “Tam Yam” (דִּיְהֵא תָּ״ם יָ״ם). Tam, as it is said (תָּם כְּמָה דְּאִתְּמַר). Yam - all those supernal levels of his are called Yam (יָ״ם כָּל אִינּוּן דַּרְגִּין קַדִּישִׁין דִּילֵיהּ אִקְרוּן יָ״ם), and they are never separated from Him forever (וְלָא אִתְפָּרְשָׁן מִנֵיהּ לְעָלְמִין). Some say (תְּרֵי נוּסְחֵי): So too you, in this likeness (אוּף אַנְתְּ כְּגַוְונָא דָא), to remove from yourself foreign levels (לְאַעֲדָאָה מִנָךְ דַּרְגִין נוּכְרָאִין), and to be bound in Tamim (וּלְאִתְקְשְּׁרָא בְּתָמִים), that there be in you holy levels (לְמֶיהֱוִי בָּךְ דַּרְגִין קַדִּישִׁין), the mystery of Yam (רָזָא דְּיָם), and the holy level, Tam (וְדַרְגָּא קַדִּישָׁא, תָּ״ם). To receive the mystery of Ya‘akov (לְקַבְּלָא א׳ רָזָא דְּיַעֲקֹב). A man must be every day Tam Yam (בַּר נָשׁ אִצְטְרִיךְ לְמֶהֱוִי בְּכָל יוֹמָא, תָּ״ם יָ״ם), in this very likeness (כְּגַוְונָא דָּא מַמָּשׁ).

Now is explained (הַשְׁתָּא פָּרִישׁ), he who is explained, in the Academy (מַאן דְּפָרִישׁ, בִּמְתִיבְתָּא), of the holy bright moon (דְּסִיהֲרָא קַדִּישָׁא שַׁפִּירָא). It is in whiteness (אִיהוּ בְּחִוָּורוּ), and all colors shine and are embroidered within it (וְכָל גַּוְונִין מְנַצְצָן בָּהּ וּמְרֻקָּמָן). And it is like that beauty and whiteness of the sun itself (וְאִיהוּ כְּהַהוּא שְׁפִּירוּ וְחִוָּורוּ דְּשִׁמְשָׁא מַמָּשׁ). And in that sea of hers, within seventy years (וּבְהַהוּא יַמָּא דִּילָהּ, גּוֹ שִׁבְעִין שְׁנִין), a single fish goes out (נָפְקָא נוּנָא חֲדָא), and brings forth from it the color of Tekhelet (blue) (וְאַפִּיק מִנֵּיהּ גּוָֹון תְּכֵלֶת). And she takes this color (וְאִיהִי נַטְלָא גּוָֹון דָּא), and prepares it (וְתַקִּינַת לֵיהּ), and is covered outwardly with this color (וְאִתְחַפְּיָיא לְבַר בְּהַאי גּוָֹון). But this color is not her garment (לָאו דְּהַאי גּוָֹון לְבוּשָׁא דִּילָהּ), for behold, “fine linen and purple is her clothing” (Proverbs 31) (דְּהָא שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ). Rather, the canopy outside is this color (אֲבָל חוּפָּאָה דִּלְבַר הַאי גּוָֹון הוּא).

In this likeness was the Mishkan (כְּגַוְונָא דָּא הֲוָה מַשְׁכְּנָא), all of it in beauty embroidered within (דְּכוּלֵיהּ בִּשְׁפִירוּ מְרֻקָּמָא לְגוֹ). And afterward: “And they spread a garment entirely of Tekhelet (blue)” (Numbers 4) (וּלְבָתַר וּפָרְשׂוּ בֶגֶד כְּלִיל תְּכֵלֶת). What is the reason? (מַאי טַעְמָא). Because beneath this sea are the depths of the sea (בְּגִין דִּתְחוֹת יָם דָּא, אִית מְצוּלוֹת יָ״ם), the union of male and female (כְּלַל דְּכַר וְנוּקְבָּא). And they have an evil eye to gaze (וְאִית לוֹן עֵינָא בִּישָׁא לְאִסְתַּכְּלָא). And when they gaze (וְכַד מִסְתַּכְּלִין), before their eyes appears the color of Tekhelet (blue) (זַמִּין לְעֵינַיְיהוּ גּוָֹון תְּכֵלָא), and their eyes are unable to rule (וְלָא יַכְלָא עֵינַיְיהוּ לְשַׁלְּטָאָה). And she is prepared within, with all colors embroidered as is fitting (וְאִיהִי אִתְתְּקָנַת לְגוֹ, בְּכָל גְּוָונִין מְרֻקָּמָן כַּדְּקָא יָאוּת), shining to the four directions of the world (מִתְתָּחְמָן לְד׳ סִטְרִין דְּעָלְמָא). In this likeness, a man who wears Tzitzit (כְּגַוְונָא דָּא בַּר נָשׁ דְּלָבִישׁ צִיצִית), is made every day Tamim (אִתְעָבִיד בְּכָל יוֹמָא תָּמִים).

Tam - with the four corners properly prepared as is fitting (תָּ״ם, בְּד׳ כְּנָפַיִם מְתֻקְּנָן כַּדְּקָא יָאוּת). Yam - with that Tekhelet (blue) of the fish, of the seventy levels of the sea (יָ״ם, בְּהַהוּא תְּכֵלֶת דְּנוּנָא, דְּשִׁבְעִין דַּרְגִּין דְּיַמָּא). The evil side, when it gazes at this man, is unable to harm him with the evil eye (סִטְרָא בִּישָׁא כַּד אִסְתָּכַּל בְּהַאי בַּר נָשׁ לָא יָכִיל לְאַבְאָשָׁא לֵיהּ בְּעֵינָא בִּישָׁא). And then he is Tam Yam, with Hashem his God truly (וּכְדֵין אִיהוּ תָּם יָ״ם, עִם יְיָ אֱלֹהָיו מַמָּשׁ), in one rectification (בְּתִקּוּנָא חֲדָא), she above, and he below (אִיהִי לְעֵילָּא, וְאִיהוּ לְתַתָּא). Afterward, she ascends within supernal levels (לְבָתַר אִסְתָּלָקַת אִיהִי גּוֹ דַּרְגִּין עִלָּאִין). So too, man ascends afterward with Tefillin, within supernal levels (אוּף הָכִי בַּר נָשׁ, אִסְתַּלָּק אִיהוּ לְבָתַר בִּתְפִלִין, גּוֹ דַּרְגִּין עִלָּאִין). And concerning this it is written: “You shall be wholehearted with Hashem your God” (Deuteronomy 18) (וְעַל דָּא תָּמִים תִּהְיֶה עִם יְיָ אֱלֹהֶיךָ), with Him surely (עִמֵּיהּ וַדַּאי). Surely, in one moment, in one instant (וַדַּאי בְּשַׁעֲתָא חֲדָא, בְּרִגְעָא חֲדָא), she is rectified above, and man is rectified below (אִיהִי אִתָּקְנָת לְעֵילָּא, וּבַּר נָשׁ אִתָּקָן לְתַתָּא).

Rabbi Ila’i said (אָמַר רִבִּי אִילָאִי): All these here (כָּל אִלֵּין דְּהָכָא), in this likeness they are rectified (כְּגַוְונָא דָּא מְתַקְּנָן), to be each one Tamim with Hashem (לְמֶהֱוִי כָּל חַד תָּמִים עִם יְיָ). And for this mystery it is written: “In this wilderness they shall be consumed” (Numbers 14) (וְעַל רָזָא דָּא, בַּמִּדְבָּר הַזֶּה יִתַּמּוּ).

If you will say that when it was said, it was said regarding clothing (אִי תֵּימְרוּן דְּכַד אִתְּמַר לְבִישׁ אִתְּמַר), so it is, surely (הָכִי הוּא וַדַּאי). For they should have been each one Tamim with Hashem in the Holy Land (דְּהֲוָה לוֹן לְמֶהֱוִי כָּל חַד תָּמִים עִם יְיָ בְּאַרְעָא קַדִּישָׁא), the place where Hashem dwells there (אֲתָר דַּיְיָ שָׁארֵי תַּמָּן), to be face to face as one with Him (לְמֶהֱוִי אַפִּין בְּאַפִּין כַּחֲדָא עִמֵּיהּ). But now, each one is Tamim in this wilderness outside (וְהַשְׁתָּא כָּל חַד הֲוִי תָּמִים בְּמַדְבְּרָא דָּא לְבַר), a place distant from there (אֲתָר רָחִיק מִתַּמָּן), that they not gaze face to face with Him to be with Hashem as is fitting (דְּלָא יִסְתָּכַּל אַנְפִּין בְּאַנְפִּין בַּהֲדֵּיהּ לְמֶהֱוִי עִם יְיָ כַּדְּקָא יָאוּת). And there they shall die (וְשָׁם יָמוּתוּ), as you have seen they do every day (כְּמָה דַּחֲמִיתוּן דְּעַבְדִּין בְּכָל יוֹמָא).