Daf 164a (דַּף קס״ד ע״א)

Meritorious is your portion, holy friends (זַכָּאָה חוּלָקְכוֹן חַבְרַיָּיא קַדִּישִׁין), that you merited all this (דְּזָכִיתוּן לְכָל הַאי). These two other caves of yours (הָנֵי תְּרֵי מְעַרְתֵי אַחֲרָנִין דִּילְכוּ), do not forget all of that there (דְּלָא תִּשְׁכְּחוּ כָּל דָּא תַּמָּן), for they are within the Academy of Moshe (דְּאִינּוּן גּוֹ מְתִיבְתָּא דְּמֹשֶׁה), sitting from afar (יַתְבֵי מֵרָחִיק). And concerning this it is written about Moshe: “Very humble, more than any man” (Numbers 12) (וְעַל דָּא כְּתִיב בְּמֹשֶׁה, עָנָו מְאֹד מִכָּל הָאָדָם). And the supernal prophecy received them into his Academy (וּנְבִיאָה עִלָּאָה, קַבִּיל לוֹן לִמְתִיבְתָּא דִּילֵיהּ), from the day that permission was given to see all this (מִיּוֹמָא דְּשָׁארֵי לְמֵחֱמֵי כָּל דָּא), until that time of seven days (עַד הַהִיא שַׁעֲתָא שִׁבְעָה יוֹמִין). And behold, they did not gaze in this world at all (וְהָא לָא הֲווֹ מִסְתַּכְּלִין בְּהַאי עָלְמָא כְּלוּם).

Rabbi Ila’i said to them (אָמַר לוֹן רִבִּי אִילָאִי): Holy meritorious ones (זַכָּאִין קַדִּישִׁין), I shall tell you words that you have heard (אֵימָא לְכוּ מִלִּין דִּשְׁמַעְתּוּן). And the first word: when you shall know the measure of anointing oil (וּמִלָּה קַדְמָאָה כַּד תִּנְדְּעוּן מְדִידוּ דְּמִשְׁחָתָא), in the engraved explicit Name (בִּשְׁמָא גְּלִיפָא מְפֹרָשׁ), you shall know (תִּנְדְּעוּן) - and even though (וְאַף עַל גַּב) Betzalel is the fourth (דִּבְצַלְאֵל רְבִיעָאָה אִיהוּ), of the supernal lights (דִּנְהוֹרִין עִלָּאִין). As it is written: “And I filled him with the spirit of Elohim, with wisdom, with understanding, and with knowledge” (Exodus 31) (דִּכְתִיב, וָאֲמַלֵּא אוֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת). Whoever did not gaze, sees and is opened (מַאן דְּלָא אִסְתָּכַּל חָמֵי וְאִתְפְּתַח).

Whoever did not gaze, in those three hidden words (מַאן דְּלָא אִסְתָּכַּל, בְּאִינּוּן תְּלַת מִלִּין טְמִירִין), “What is above, what is below, etc.” (מַה לְעֵילָּא, מַה לְתַתָּא וְכוּ׳), he is destined to be opened in Orayta (זַמִּין אִיהוּ לְאִתְפַּתְּחָא בְּאוֹרַיְּיתָא), and to have his eyes opened within it (וּלְפַקְחָא עַיְינִין בָּהּ).

The tree of eighteen - the spine of man (אִילָנָא דְּתַמְנֵי סְרֵי, שִׁדְרָתוֹ דְּבַּר נָשׁ), when it bows before its Master (כַּד כָּפִיף קַמֵּי מָארֵיהּ), it shall straighten and stand for the resurrection of the dead (יִזְקוֹף וְיִתְקְיַּים לִתְחִיַּית מֵתַיָּיא). If it does not bow in the Modim prayer (אִי לָא כָּפִיף בְּמוֹדִים), it becomes a serpent (אִתְעָבִיד חִוְיָא), and it has no standing at that time (וְלֵית לֵיהּ תְּקוּמָה לְהַהוּא זִמְנָא). Whoever enters between the two Keruvim within (מַאן דְּעָאל בֵּין תְּרֵין כְּרוּבִים לְגוֹ)...

Whoever enters the measure of the two entrances, into the synagogue (מַאן דְּעָאל שִׁיעוּר תְּרֵין פִּתְחִין, לְגוֹ בֵּי כְּנִשְׁתָּא), is joined with his Master, and his will is accomplished (אִתְדַּבָּק בְּמָארֵיהּ, וּרְעוּתֵיהּ אִתְעָבִיד). Whoever meditates in his prayer, and gazes into it (מַאן דִּמְעַיֵין בִּצְלוֹתֵיהּ, וְאִסְתָּכַּל בָּהּ), is distanced from the will that he asks (רָחִיק מֵרְעוּתֵיהּ דְּשָׁאִיל). The sacrifice of the many-when a man brings his son to the house of study or to circumcision (קָרְבְּנָא דְּרַבְיָא, כַּד קָרֵב בַּר נָשׁ בְּרֵיהּ לְבֵי סַפְרָא, אוֹ לְמִילָה)-this is a complete sacrifice to be accepted (דָּא קָרְבְּנָא שְׁלִים לְאִתְקַבְלָא). From here and onward, beloved ones, go (מִכָּאן וּלְהָלְאָה רְחִימִין, זִילוּ). Missing text (חָסֵר).

El'azar, my son, you have spoken well, according to what you have learned (אֶלְעָזָר בְּרִי, שַׁפִּיר קָאַמָרְת, כְּפוּם מַה דְּאוֹלִיפַת). But heaven forbid, that even though Rachel was barren at that time (אֲבָל חַס וְשָׁלוֹם, דְּאַף עַל גַּב דְּרָחֵל הֲוַת עֲקָּרָא בְּהַהוּא זִימְנָא), Ya‘akov was wise (יַעֲקֹב חַכִּים הֲוָה). And if Ya‘akov had not known that Leah was his wife (וְאִלְמָלֵא לָא יָדַע יַעֲקֹב, דְּלֵאָה אִנְתְּתֵיהּ), he would not have buried her in the cave to be joined with him in one union (לָא קָבִיר לָהּ בִּמְעַרְתָּא, לְאִתְחַבְּרָא בַּהֲדֵּיהּ, בְּחִבּוּרָא חֲדָא), and he would have buried her outside the land (וִיהֵא קָבִיר לָהּ לְבַר מֵאַרְעָא). But for Leah he brought her into the land (אֲבָל לְלֵאָה אָעִיל לָהּ גּוֹ אַרְעָא), and for Rachel he made her outside (וּלְרָחֵל שַׁוִּי לְבַר). When Ya‘akov died, he was buried within, in one union (מִית יַעֲקֹב, אִתְקְבַר בְּגַוָּוה, בְּחִבּוּרָא חֲדָא). Just as all the other Patriarchs did, so too Adam (כְּמָה דְּעָבְדוּ כָּל שְׁאַר אֲבָהָן, אוּף הָכִי אָדָם). Chavah died first, she was buried there (מֵתָה חַוָּה בְּקַדְמִיתָא, אִתְקַבְּרַת תַּמָּן). And there Adam knew that this place was fitting for him (וְתַמָּן יָדַע אָדָם, דְּהַאי דּוּכְתָּא אִתְחֲזֵי לֵיהּ). When Adam died, he was buried within, in one union (מִית אָדָם, אִתְקְבַר בְּגַוָּוה בְּחִבּוּרָא חֲדָא). Sarah died, she was buried there (מֵתָה שָׂרָה אִתְקַבְּרַת תַּמָּן). And Chavah saw and rejoiced toward her, and arose and received her (וְחַוָּה חָמָאת, וְחַדָּאת לָקֳבְלָהּ, וְקָמַת וְקַבָּלָה לָהּ). The measure of Chavah toward Sarah is the measure of two cubits, and no more (שִׁיעוּרָא דְּחַוָּה לְגַבֵּי שָׂרָה, שִׁיעוּרָא דִּתְרֵין אַמִּין, וְלָא יַתִּיר).

Avraham died, he was buried with Sarah in one union (מֵת אַבְרָהָם, אִתְקַבַּר לְגַבֵּי שָׂרָה, בְּחִבּוּרָא חֲדָא). Rivkah died, she was buried there (מֵתָה רִבְקָה, אִתְקַבְּרַת תַּמָּן). And Sarah saw and arose and received her (וְשָׂרָה חָמָאת, וְקָמַת וְקִבְּלַת לָהּ). Yitzchak died, he was buried with her in one union (מֵת יִצְחָק, אִתְקַבַּר בַּהֲדָהּ בְּחִבּוּרָא חֲדָא). Leah died, she was buried there (מֵתָה לֵאָה, אִתְקַבְּרַת תַּמָּן). And Rivkah saw and arose and received her (וְרִבְקָה חָמָאת, וְקָמַת, וְקַבָּלָה לָהּ). Ya‘akov died, he was joined with her in one union (מֵת יַעֲקֹב, אִתְחֲבַּר בַּהֲדָהּ בְּחִבּוּרָא חֲדָא). And all, male and female together, in one union (וְכֻלְּהוּ דְּכַר וְנוּקְבָּא כַּחֲדָא, בְּחִבּוּרָא חֲדָא).

The order of their arrangement, how they dwell (סִדּוּרָא דִּלְהוֹן הֵיךְ שָׁכְנֵי): women beside women (נָשִׁין לְגַבֵּי נָשִׁין), and men beside men (וּדְכוּרִין לְגַבֵּי דְּכוּרִין). Adam first (אָדָם בְּרֵישָׁא), Chavah near him (חַוָּה סָמִיךְ לֵיהּ). Sarah beside Chavah (שָׂרָה לְגַבֵּי חַוָּה). Avraham near Sarah (אַבְרָהָם סָמִיךְ לְשָׂרָה). Yitzchak near Avraham (יִצְחָק סָמִיךְ לְאַבְרָהָם). Rivkah near Yitzchak (רִבְקָה סָמִיךְ לְיִצְחָק). Leah near Rivkah (לֵאָה סָמִיךְ לְרִבְקָה). Ya‘akov near Leah (יַעֲקֹב סָמִיךְ לְלֵאָה). It is found: Adam on this side, Ya‘akov on this side, this is the beginning, and this is the end (אִשְׁתְּכַח אָדָם בְּסִטְרָא דָּא, יַעֲקֹב בְּסִטְרָא דָּא, דָּא רֵישָׁא, וְדָא סֵיפָא).

In the book of King Shlomo, it is properly so, and thus it is (בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא אִיהוּ כַּדְּקָא יָאוּת וְהָכִי הוּא): The Primordial Adam and Chavah (אָדָם וְחַוָּה בְּקַדְמִיתָא). And Sarah and Avraham near them (וְשָׂרָה וְאַבְרָהָם סָמִיךְ לוֹן). Yitzchak and Rivkah on another side, in a straight way, in one row (יִצְחָק וְרִבְקָה לְזִוְיָא אַחֲרָא, בְּאֹרַח מֵישָׁר בְּשׁוּרָה חֲדָא). Ya‘akov and Leah in the middle (יַעֲקֹב וְלֵאָה בְּאֶמְצָעִיתָא). And the women beside women (וְאִינּוּן נָשִׁין לְגַבֵּי נָשִׁין), and the men beside men (וּדְכוּרִין לְגַבֵּי דְּכוּרִין). And Adam and Chavah, Sarah and Avraham, Ya‘akov and Leah, Rivkah and Yitzchak (וְאָדָם וְחַוָּה, שָׂרָה וְאַבְרָהָם, יַעֲקֹב וְלֵאָה, רִבְקָה וְיִצְחָק). Adam on this side, and Yitzchak on this side, and Ya‘akov in the middle (אָדָם בְּסִטְרָא דָּא, וְיִצְחָק בְּסִטְרָא דָּא, וְיַעֲקֹב בְּאֶמְצָעִיתָא). Yitzchak beside his father is not the way of the world (יִצְחָק לְגַבֵּי אֲבוּהָ לָאו אֹרַח עָלְמָא). Yet with all this, Ya‘akov must be in the middle (וְעִם כָּל דָּא יַעֲקֹב אִצְטְרִיךְ בְּאֶמְצָעִיתָא). And in all those pairs, as they were buried, so shall they arise, and so shall they be found (וּבְכָל אִינּוּן זוּגִין, כְּמָה דְּאִתְקְבָרוּ, הָכִי יְקוּמוּן, וְהָכִי יִשְׁתַּכְּחוּן). Leah will rejoice with Mashiach, the son of David, who comes forth from her, within (לֵאָה תֶּחֱדֵי בַּהֲדֵי מָשִׁיחַ, בְּרֵיהּ דְּדָוִד, דְּנָפִיק מִנָּהּ לְגוֹ). Rachel will rejoice with Mashiach, the son of Yosef, who comes forth from her, outside Yerushalayim (רָחֵל תֶּחֱדֵי בַּהֲדֵי מָשִׁיחַ, בְּרֵיהּ דְּיוֹסֵף, דְּנָפִיק מִנָּהּ לְבַר מִיְרוּשָׁלַם). And all shall be in their proper places (וְכֹלָּא לְדוּכְתַּיְיהוּ).