Daf 164b (דַּף קס״ד ע״ב)

These here and these there (אִלֵּין הָכָא וְאִלֵּין הָכָא), for they are - Some say: towers (ס״א מִגְדָּלִין) - jewels of precious stones all of them (דְּאִינּוּן מַרְגְּלָאן דְּאֶבֶן טָבָא כֻּלְּהוּ). Among all these towers there is one tower of a precious stone in the middle (בֵּין כֻּלְּהוּ מִגְדָּלִין אִית חַד מִגְדָּל דְּאֶבֶן טָבָא בְּאֶמְצָעִיתָא). And this rises to the height of the heaven (וְדָא סָלִיק לְרוּם רְקִיעָא), and it is not seen now until that time that it shall be revealed (וְלָא אִתְחֲזֵי הַשְׁתָּא, עַד הַהוּא זִמְנָא דְּיִתְגְּלֵי).

The head of the Academy saw it (רַב מְתִיבְתָּא חָמָא לֵיהּ), and it was inscribed within above this verse (וַהֲוָה רָשִׁים בֵּיהּ לְעֵילָּא הַאי קְרָא): “A tower of might is the Name of Hashem; into it the righteous runs and is elevated” (Proverbs 18) (מִגְדָּל עֹז שֵׁם יְיָ בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב). And the head of the Academy explained this verse (וּפָרִישׂ רַב מְתִיבְתָּא קְרָא דָּא): “A tower of might” - this is Knesset Yisrael (מִגְדָּל עֹז: דָּא כְּנֶסֶת יִשְׂרָאֵל). “Into it the righteous runs” - in it is the will of the Tzaddik continually (בּוֹ יָרוּץ צַדִּיק: בֵּיהּ רְעוּתֵיהּ דְּצַדִּיק תָּדִיר). And for this reason, “and is elevated” - that tower is exalted and shall never fall, as it was (וְעַל דָּא, וְנִשְׂגַּב הַהוּא מִגְדָּל, דְּלָא יִנְפּוֹל לְעָלְמִין, כְּמָה דְּהֲוָה). And Rabbi Krusp’dai desired in his heart (וְרִבִּי כְּרוּסְפְּדָאי חָמִיד לִבָּא), he explained this verse before he departed, and he explained it well (פָּרִישׁ הַאי קְרָא עַד לָא אִסְתַּלָּק, וּפָרִישׂ שַׁפִּיר).

“A tower of might” - this is the ark and the Sefer Torah, which is might (מִגְדָּל עֹז: דָּא תֵּיבָה, וְסֵפֶר תּוֹרָה דְּאִיהוּ עֹז), to set it there and to bring it out from the palace (לְשַׁוָּאָה בֵּיהּ, וּלְאַפָּקָא לֵיהּ מִגּוֹ הֵיכָל), the likeness of the inner palace, from which the Torah goes forth (דִּיּוּקְנָא דְּהֵיכָל פְּנִימָאָה, דְּמִנֵּיהּ נָפְקָא תּוֹרָה). And that tower is the Name of Hashem (וְהַהוּא מִגְדָּל שֵׁם יְיָ אִיהוּ), and its likeness, and it requires six levels (וּדְיוּקְנָא דִּילֵיהּ וְאִצְטְרִיךְ בְּשִׁית דַּרְגִּין). “Into it the righteous runs” - in what? (בּוֹ יָרוּץ צַדִּיק, בְּמַאן). In the tower or in the Sefer Torah? (בְּמִגְדַּל, אוֹ בְּסֵפֶר תּוֹרָה). Rather, the verse is interpreted regarding both (אֶלָּא קְרָא דָּרִישׁ בְּהַאי וּבְהַאי). When it is interpreted of the tower, it requires that this Tzaddik be the Chazzan of the synagogue, meritorious in truth, and the likeness of the supernal Tzaddik (כַּד דָּרַשׁ בְּמִגְדַּל, אִצְטְרִיךְ צַדִּיק דָּא דְּלִיהֱוִי חֲזַן הַכְּנֶסֶת, זַכָּאָה דִּקְשׁוֹט, וּדְיוּקְנָא דְּצַדִּיק עִלָּאָה). When it is interpreted of the Sefer Torah, whoever ascends to the Sefer Torah to read Orayta requires to be a Tzaddik (כַּד דָּרִישׁ לְסֵפֶר תּוֹרָה, מַאן דְּסָלִיק לְסֵפֶר תּוֹרָה לְמִקְרֵי אוֹרַיְּיתָא, אִצְטְרִיךְ צַדִּיק). And he is called a Tzaddik (וְצַדִּיק אִקְרֵי). Who is called Tzaddik above all? (מַאן אִקְרֵי צַדִּיק מְכֻּלְּהוּ). The sixth, who ascends from among the seven (שְׁתִיתָאָה, דְּסָלִיק מֵאִינּוּן שִׁבְעָה). Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): Surely, for he does not ascend every day, but the sixth among those who ascend (וַדַּאי, דְּאִיהוּ לָא סָלִיק כָּל יוֹמוֹי, אֶלָּא שְׁתִיתָאָה לְאִינּוּן דְּסַלְּקִין). “Into it the righteous runs” - in the Sefer Torah runs the words of this Tzaddik (בּוֹ יָרוּץ צַדִּיק, בְּסֵפֶר תּוֹרָה יָרוּץ דִּבְרֵי צַדִּיק דָּא). “And is elevated” - from what? From the fear of the Angel of Death (וְנִשְׂגַּב מִמַּאן. מִדְּחִילוּ דְּמַלְאָךְ הַמָּוְת), for behold, his days are lengthened (דְּהָא אוֹרִיךְ יוֹמִין). And he is exalted, never to be harmed forever (וְנִשְׂגַּב דְּלָא יִתְנְזָק לְעָלְמִין).

In that tower which rises among those towers (בְּהַהוּא מִגְדָּל דְּסַלְּקָא בֵּין אִינּוּן מִגְדָּלִין), there stands one radiance, in the likeness of a Sefer Torah (קַיְּימָא נְהִירוּ חַד, בְּדִיּוּקְנָא דְסֵפֶר תּוֹרָה). When that bird comes (כַּד אָתֵי הַהוּא צִיפָּרָא), it takes that tower from its place (נַטְלָא הַהוּא מִגְדָּל מֵאַתְרֵיהּ), and it stands in the middle of the Courtyard (וְקָאִים גּוֹ אֶמְצָעִיתָא דַּעֲזָרָה), within the wings of the Keruvim it was (גּוֹ גַּדְפֵּי דִּכְרוּבִים הֲוָה). Some say: and thus it was (ס״א וּמָה דְּהֲוָה). Its height to the height of the heavens was lowered, and it entered beneath those Keruvim (רוּמֵיהּ לְרוּם שְׁמַיָּא מָאִיךְ וְעָאל תְּחוֹת אִינּוּן כְּרוּבִים), and dwelt between the heads of the Keruvim (וְשׁוּרוֹי בֵּין רֵישֵׁי כְּרוּבִים). There are three hundred openings there (תְּלַת מֵאָה פִּתְחִין תַּמָּן), at the opening of the middle, there stands this radiance, in the likeness of a Sefer Torah (בְּפִתְחָא דְּאֶמְצָעִיתָא, קַיְּימָא נְהִירָא דָּא, דִּיּוּקְנָא דְסֵפֶר תּוֹרָה).

In it the king of Yisrael is destined to read in the portion of Hakhel (בֵּיהּ זַמִּין מֶלֶךְ יִשְׂרָאֵל לְמִקְרֵי בְּפָרָשַׁת הַקְהֵל). And this shall be the King Mashiach, and no other (וְדָא לִיהֱוִי מַלְכָּא מְשִׁיחָא, וְלָא אַחֲרָא). And in that Sefer Torah of that radiance (וּבְהַהוּא סֵפֶר תּוֹרָה דְּהַהוּא נְהִירוּ), if a holy pious one, meritorious is he, from whose mouth they shall hear (אִי חֲסִידָא קַדִּישָׁא, זַכָּאָה אִיהוּ דְּמִפּוּמֵיהּ יִשְׁמְעוּ), the pleasant voice of words from those hidden matters explained in Orayta (קָל נְעִימוּ דְּמִלוֹי מֵאִינּוּן מִלִּין סְתִימִין דְּפָרִישׁ בְּאוֹרַיְּיתָא). On every new moon, Sabbaths, festivals, and appointed times (בְּכָל רֵישׁ יַרְחֵי, וְשַׁבַּתֵּי וּמוֹעֲדַיָּיא וְזִמְנַיָּיא), when all the sons of the academies seek to ascend above into the heavenly Academy (כַּד בָּעָאן כָּל בְּנֵי מְתִיבְתֵּי לְסַלְּקָא לְעֵילָּא לְגוֹ מְתִיבְתָּא דִּרְקִיעָא), all gather to the King Mashiach (כֻלְּהוּ מִתְכַּנְּפֵי לְגַבֵּי מַלְכָּא מְשִׁיחָא). And he explains words (וְאִיהוּ פָּרִישׁ מִלִּין), and from the sweetness of words with desire, they ascend (וּמִגּוֹ מְתִיקוּ דְּמִלוֹי בְּתִיאוּבְתָּא, סַלְּקִין). All ten words are hidden for you from those words which he explains, for the day of your questions (כֻּלְּהוּ עֶשֶׂר מִלִּין, גְּנִיזִין לָךְ מֵאִינּוּן מִלִּין דְּאִיהוּ פָּרִישׁ, לְיוֹמָא דִּשְׁאֶלְתִּין דִּילָךְ). When that tower stands in the middle of the Courtyard (כַּד קַיְּימָא הַהוּא מִגְדָּל בְּאֶמְצָעוּ דַּעֲזָרָה), and this opening opens (וּפִתְחָא דָּא פָּתַח), those Keruvim open their mouths (פָּתְחִין אִינּוּן כְּרוּבִים פּוּמַיְיהוּ), and spread their wings (וּפַרְשֵׂי גַּדְפַּיְיהוּ), and a supernal radiance shines upon that opening (וְנָהִיר נְהִירוּ עִלָּאָה עַל הַהוּא פִּתְחָא).

And that Sefer Torah is opened (וְהַהוּא סֵפֶר תּוֹרָה פָּתִיחַ). And those Keruvim open and say: “How abundant is Your goodness which You have hidden for those who fear You, etc.” (Psalms 31) (וְאִינּוּן כְּרוּבִים פַּתְחֵי וְאַמְרֵי, מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ וְגוֹ׳). The openings are closed (סָגִירוּ פִּתְחִין), and the Sefer Torah is rolled up (וְסֵפֶר תּוֹרָה אִתְגְּלִיל). Whoever saw, the radiance that shone from that Sefer Torah p1-28(מַאן חָמָא, נְהִירוּ דְּנַהֲרָא דְּהַהוּא סֵפֶר תּוֹרָה), all of it was light shining (כּוּלֵיהּ נְהוֹרָא דְּנָהִיר), its letters were flames of fire of four colors (אַתְוָון דִּילֵיהּ, שַׁלְהוֹבֵי דְּאֶשָּׁא מֵד׳ גַּוְונֵי), which are of the supernal world (דְּאִינּוּן דְּעָלְמָא עִלָּאָה). All of them flashing and sparkling (כֻלְּהוּ בַּלְטֵי וּמְנַצְצֵי), there is no one who can stand among them except Mashiach (לֵית מַאן דְּיָכִיל לְמֵיקָם בְּהוּ, בַּר מָשִׁיחַ). The opening was closed (סָגִיר פִּתְחָא דָּא), the Keruvim were hidden (כְּרוּבִים מִשְׁתַּכְכֵי). And that tower flew and returned to its place among the other towers (וְהַהוּא מִגְדָּל פָּרַח, וְקַיְּימָא בְּאַתְרֵיהּ בֵּין שְׁאַר מִגְדָּלִין). At that middle opening (בְּהַהוּא פִּתְחָא דְּאֶמְצָעִיתָא), there is a crown of supernal fine gold, precious and hidden (אִית עֲטָרָה דְּפָז עִלָּאָה וְיַקִּירָא גְּנִיזָא), which is not seen now (דְּלָא אִתְחֲזֵי הַשְׁתָּא), engraved and inscribed with all kinds of precious stones (גְּלִיפָא וּמְחֻקָּקָא בְּכָל זִינֵי אַבְנֵי יְקָר). It is destined to be upon the head of the King Mashiach (וּזְמִינָא לְמֶהֱוִי עַל רֵישָׁא דְּמַלְכָּא מְשִׁיחָא), when he ascends in that tower (כַּד סָלִיק בְּהַהוּא מִגְדָּל). And two eagles, one from this side and one from that side (וּתְרֵין נְשָׁרִין, דָּא מִסִּטְרָא דָּא, וְדָא מִסִּטְרָא דָּא), take it in their hands (נַטְלֵי לֵיהּ בִּידַיְיהוּ).

When the King Mashiach ascends (כַּד סָלִיק מַלְכָּא מְשִׁיחָא), the eagles are prepared and take this crown (מִתְתָּקְנִין נְשָׁרִין, וְנַטְלֵי עֲטָרָא דָּא). At the time when he is ready to read (בְּשַׁעֲתָא דְּיִשְׁרֵי לְמִקְרֵי), another opening shall be opened (יִתְפְּתַח פִּתְחָא אַחֲרָא). And from there shall go forth that dove (וּמִתַּמָּן תִּפּוּק הַהִיא יוֹנָה), which Noach sent in the days of the flood (דְּשָׁדַר נֹחַ בִּימֵי טוֹפָנָא), as it is written: “And he sent forth the dove” (Bereshit 8) (דִּכְתִיב, וַיְשַׁלַּח אֶת הַיּוֹנָה).

The dove - she who is made known, and the ancients did not speak about her, and they did not know what she was (הַיּוֹנָה: הַהִיא דְּאִשְׁתְּמוֹדְעָא, וְלָא מַלִּילוּ בָּהּ קַדְמָאֵי, וְלָא יָדְעוּ מַה הִיא), except that from here she went forth and did her mission (אֶלָּא מֵהָכָא נַפְקַת, וְעַבְדַת שְׁלִיחוּתָא). And at the time that it is written: “And she did not return to him again” (Bereshit 8) (וּבְשַׁעֲתָא דִּכְתִיב, וְלָא יָסְפָה שׁוּב אֵלָיו עוֹד), no man knew where she went (לָא יָדַע בַּר נָשׁ לְאָן אַזְלַת). And she returned to her place (וְהִיא תָּבַת לְאַתְרָהּ), and was hidden in this opening (וְאִתְגְּנִיזַת בְּפִתְחָא דָּא). And she shall take the crown in her mouth (וְאִיהִי תִּטּוֹל עֲטָרָה בְּפוּמָהָ), and place it upon the head of the King Mashiach (וּתְשָׁוִי עַל רֵישֵׁיהּ דְּמַלְכָּא מְשִׁיחָא), “touching yet not touching” (מָטֵי וְלָא מָטֵי). And then it is written: “You place on his head a crown of fine gold” (Psalms 21) (וּכְדֵין כְּתִיב, תָּשִׁית לְרֹאשׁוֹ עֲטֶרֶת פָּז). And when the King Mashiach reads in the Sefer Torah (וְכֵיוָן דְּיִקְרֵי מַלְכָּא מְשִׁיחָא בְּסֵפֶר תּוֹרָה), two eagles shall arise, this one on this side and this one on that side (יְקוּמוּן תְּרֵין נְשָׁרִין, דָּא מִכָּאן וְדָא מִכָּאן), and the dove shall descend (וְיוֹנָה מָאִיךְ), and the King Mashiach descends, and the crown is upon his head until the final level (וּמַלְכָּא מְשִׁיחָא נָחִית, וְעִטְרָה עַל רֵישֵׁיהּ, עַד דַּרְגָּא בַּתְרָאָה). And the two eagles fly above his head (וּתְרֵין נְשָׁרִין פַּרְחִין לְעֵילָּא עַל רֵישֵׁיהּ), and the dove returns, and the crown in her mouth (וְיוֹנָה תָּבָאת וַעֲטָרָה בְּפוּמָהּ), and these two eagles receive her (וִיקַבְּלוּן לָהּ אִלֵּין תְּרֵין נְשָׁרִין).

King David is called “a fresh olive tree” before Kudsha Berikh Hu (דָּוִד מַלְכָּא, זַיִת רַעֲנָן אִקְרֵי קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), as it is written: “But I am like a fresh olive tree in the house, etc.” (Psalms 52) (דִּכְתִיב, וַאֲנִי כְּזַיִת רַעֲנָן בְּבֵית וְגוֹ׳). The olive leaf-this is the King Mashiach, the son of David (עֲלֵה זַיִת, דָּא מַלְכָּא מְשִׁיחָא בְּרֵיהּ דְּדָוִד). And this is what the dove hinted at in the days of Noach (וְדָּא אִיהוּ דְּרָמִיז יוֹנָה דָּא בְּיוֹמוֹי דְּנֹחַ), as it is written: “And behold, a leaf of an olive plucked off in her mouth” (Bereshit 8) (דִּכְתִיב, וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ). That olive leaf plucked and snatched his honor (הַהוּא עֲלֵה זַיִת, טָרָף וְחָטַף לִיקָרָא דִּילֵיהּ). By what? By her mouth (בְּמָה. בְּפִיהָ). For she stands upon his head and receives honor from this dove (דְּקַיְּימָא עַל רֵישֵׁיהּ, וּמְקַבְּלָא יְקָר מֵהַאי יוֹנָה). And this that is written “taraf,” and she did not devour (וְהַאי דִּכְתִיב טָרָף, וְלָא טָרְפָה), but like this male (אֶלָּא כִּדְכוּרָא דָּא), who makes strength and triumphs (דְּעֲבַיד חֵילָא וְנָצַח).

In the Academy of the heavens, the dove is male (בִּמְתִיבְתָּא דִּרְקִיעַ, יוֹנָה דְּכַר הוּא). Because it is called “Yonah,” it is written sometimes as female, and it is written sometimes as male (מִגּוֹ דְּאִקְרֵי יוֹנָה, כְּתִיב כְּנוּקְבָּא, וּכְתִיב כִּדְכוּרָא), at the time when it receives honor (בְּזִמְנָא דִּמְקַבְּלָא יְקָר). [Text missing here] (חֲסֵר).

This tower, when it returns to its place (מִגְדָּ״ל דָּא כַּד תָּב לְאַתְרֵיהּ), shines like the shining of the eye of the sun (נָהִיר כִּנְהִירוּ דְּעֵינָא דְּשִׁמְשָׁא), as it is written: “His throne is as the sun before Me” (Psalms 89) (דִּכְתִיב, כִּסְאוֹ כַּשֶּׁמֶשׁ נֶגְדִּי). And also another throne shall be his, in mighty miracles and great signs (וְאַף דְּכֻרְסְיָיא אַחֲרָא לִיהֱוִי לֵיהּ בְּנִסִּין וְאָתִין רַבְרְבִין). At the head of this tower are fiery birds (בְּרֵישׁ מִגְדָּל דָּא, אִית עוֹפִין דְּנוּר), some say: free birds (ס״א דְּרוֹרָא), who chirp when the morning rises (דְּקָא מְצַפְצְפָאן, כַּד סָלִיק צַפְרָא), a chirping of sweetness, for there is no sweetness or melody like that sweetness (צִפְצוּפָא דִּנְעִימוּ, דְּלֵית נְעִימוּ וְנִגּוּנָא כְּהַהוּא נְעִימוּ).

Above all of them, other species and other kinds (לְעֵילָּא מְכֻּלְּהוּ, זִינִין אַחֲרָנִין, וְשַׁפְנִינִין אַחֲרָנִין), that fly in the air (דְּקָא פַּרְחִין בַּאֲוִירָא), ascend and descend, descend and ascend (סַלְקֵי וְנַחְתֵּי, נַחְתֵּי וְסַלְקֵי), never to be found forever (לָא מִשְׁתַּכְכִין לְעָלְמִין). Great letters and small letters fly among them (אַתְוָון רַבְרְבָן, וְאַתְוָון זְעִירָן, פַּרְחִין בֵּינַיְיהוּ).

If a holy pious one, at the time when the letters fly (אִי חֲסִידָא קַדִּישָׁא, בְּשַׁעֲתָא דְּאַתְוָון פַּרְחִין), a man sees in the great letters (חָמֵי בַּר נָשׁ בְּאַתְוָון רַבְרְבָן). It is written in the air, according to the moment (כְּתִיב בַּאֲוִירָא לְפוּם שַׁעֲתָא): “In the beginning Elohim created the heavens and the earth” (Bereshit 1) (בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ). “And the earth was Tohu vaVohu, etc.” (Bereshit 1) (וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְגוֹ׳). From here the great letters returned as at first (מֵהָכָא אַהֲדְרִי אַתְוָון רַבְרְבָן כְּמַלְקַדְמִין).

The small letters strike in them, and fly (בַּטְשֵׁי אַתְוָון זְעִירָן בְּהוּ, וּפַרְחִין). And from them is seen what is written: “And Elohim said, Let there be light, etc.” (Bereshit 1) (וְאִתְחַזֵּי מִנַּיְיהוּ כְּתִיב, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וְגוֹ׳). “And Elohim saw the light, etc.” (Bereshit 1) (וַיַּרְא אֱלֹהִים אֶת הָאוֹר וְגוֹ׳). Afterward the small letters return, and strike in the great letters (לְבָתַר מְהַדְּרֵי אַתְוָון זְעִירָן, וּבַטְשֵׁי בְּאַתְוָון רַבְרְבָן). And from them is seen what is written: “And Elohim said, Let there be a firmament, etc.” (Bereshit 1) (וּמִתְחֲזֵי מִנַּיְיהוּ דִּכְתִיב, וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ וְגוֹ׳). And so with all the works of Bereshit, great wonders (וְכֵן כָּל עוֹבָדָא דִּבְרֵאשִׁית, פְּלִיאָן רַבְרְבָן), and joy to the eyes are the workings of these letters (וְחֵדוּ לְעַיְינִין עוֹבָדָאן דְּאַתְוָון אִלֵּין). Meritorious is the people that waits for all this (זַכָּאָה עַמָּא דְּכָל דָּא מְחַכָּאן).

If a holy pious one, one who guards the covenant (אִי חֲסִידָא קַדִּישָׁא, מַאן דְּנָטִיר בְּרִית), he places it behind him, and she is before him (שַׁוִּי לֵיהּ אֲבַתְרוֹי, וְאִיהִי לְקָמָא). And if you say, who guards behind? (וְאִי תֵּימָא, מַאן נָטִיר לַאֲחוֹרָא). Behold, it is guarded by the Great and Supernal above all, who guards it (הָא נְטִירוּ רַב וְעִלָּאָה מִכֹּלָּא, דְּנָטִיר לֵיהּ). And who is it? The Supernal Tzaddik, with great love (וּמַאן אִיהוּ. צַדִּיק עִלָּאָה בִּרְחִימוּ סַגִּי). He enters between Tzaddik and Tzedek (עָאל בֵּין צַדִּיק וְצֶדֶק), and is found guarded from all sides (וְאִשְׁתְּכַח נָטִיר מִכָּל סִטְרִין). Meritorious is one who guards this covenant (זַכָּאָה מַאן דְּנָטִיר בְּרִית דָּא). And because of this, Yisrael appear, all the males who guard this letter of the covenant (וְעַל דָּא יִשְׂרָאֵל, אִתְחָזוּן כָּל דְּכוּרִין, דְּנַטְרִין אָת קַיָּימָא דָּא), before the Holy King (קַמֵּי מַלְכָּא קַדִּישָׁא). Who is it that can harm the son (מַאן אִיהוּ דְּיָכִיל לְנַזְקָא לִבְרָא), who is between his father on this side and his mother on this side, and he is between them (דְּאִיהוּ בְּאֶמְצָעוּ אֲבוּהָ מִכָּאן, וְאִמֵּיהּ מִכָּאן, וְאִיהוּ בֵּינַיְיהוּ). And this is when he is after Hashem (וְדָא כַּד אִיהוּ אַחֲרֵי יְיָ).

Come and see, that firmament, when it circles in rotation (תָּא חֲזֵי הַהוּא רָקִיעַ כַּד סָחֲרָא בְּגִלְגּוּלָא), sings in melody (מְנַגְּנָא בְּנִגּוּנָא). And from the sound of the murmuring of the waters that flow (וּמִקַל נְהִימוּ דְּמַיִין דְּנַבְעִין), that melody is not known (לָא יְדִיעַ הַהוּא נִגּוּנָא). All those channels in the four directions (כָּל אִינּוּן אַגָּנִין דִּי בְּאַרְבַּע סִטְרִין), are filled from the flowing of the waters that spring forth (מַלְיָין מִנְּבִיעוּ דְּמַיִין דְּנַבְעִין). Whoever is within, in those two sides he dwells there (מַאן דְּאִיהוּ לְגוֹ, בִּתְרֵין סִטְרִין קַיְּימָא תַּמָּן). One in joy, that there is no joy like that joy in the world (חַד בְּחֶדְוָה, דְּלֵית חֶדְוָה כְּהַהִיא חֶדְוָה בְּעָלְמָא), to fulfill: “Serve Hashem with joy” (Psalms 100) (לְקַיְּימָא עִבְדוּ אֶת יְיָ בְּשִׂמְחָה).

And one in Yirah, that there is no awe like that awe in the world (וְחַד בְּיִרְאָה, דְּלֵית דְּחִילוּ כְּהַהוּא דְּחִילוּ בְּעָלְמָא), to fulfill: “Serve Hashem with Yirah” (Psalms 2) (לְקַיְּימָא עִבְדוּ אֶת יְיָ בְּיִרְאָה). One spring of water, that flows from the side of the east (חַד מַעְיָינָא דְּמַיָּיא, דִּנְבִיעַ מִסְּטַר מִזְרָח), this is what Yeḥezkel the prophet said (דָּא הוּא דְּאָמַר יְחֶזְקֵאל נְבִיאָה). From this spring, all the people of the world are not able to complete its praise (מֵהַאי מַעְיָינָא, לָא יַכְלִין לְסַיְּימָא שְׁבָחָא כָּל בְּנֵי עָלְמָא). In the place where it is born, toward the side of the east (בַּאֲתַר דְּאִתְיְילִיד תַּמָּן לִסְטַר מִזְרָח), there is no depth and height of it, except a span and no more (לֵית עוּמְקָא וְרוּמָא דִּילֵיהּ, אֶלָּא זְרָתָא וְלָא יַתִּיר). When the waters flow and ascend (כַּד נַבְעִין מַיָּא וְסַלְּקִין), all the kinds of jewels of the world ascend (סַלְּקִין כָּל זִינֵי מַרְגְּלָאן דְּעָלְמָא), and they do not fall outside (וְלָא נַפְלִין לְבַר). Now they are seen in one color (הַשְׁתָּא אִתְחָזוּן בְּגָוְון חַד).

According to the moment, these fall and those ascend, others in another likeness, in all kinds of colors of the world (לְפוּם שַׁעֲתָא נַפְלִין אִלֵּין, וְהָא סַלְּקִין אָחֳרָנִין, כְּגָוַון אָחֳרָא, בְּכָל זִינֵי גַּוְונִין דְּעָלְמָא). Those jewels fall, yet do not fall outside (נַפְלֵי אִינּוּן מַרְגְּלָאן, וְלָא נַפְלֵי לְבַר). The surrounding of that spring - hyssop and lily surround it (סַחֲרָנִין דְּהַהוּא נְבִיעוּ, חֵיזוּר וְשׁוּשָן סָחֲרִין). And all the people of the world are not able to stand upon those colors (וְלָא יַכְלִין כָּל בְּנֵי עָלְמָא לְמֵיקָם עַל אִינּוּן גַּוְונִין), for they are all flaming tongues of fire (כֻלְּהוּ שַׁלְהוֹבִין מְלָהֲטָאן), and they are not able to gaze upon them (וְלָא יַכְלִין לְאִסְתַּכְּלָא בְּהוּ). The reckoning of their work is not known (לָא יְדִיעַ חֲשִׁיבוּ דְּעוֹבָדָא). Their leaves sparkle in many colors (טַרְפִּין דִּלְהוֹן מְנַצְצָן בְּכַמָּה גַּוְונִין). The craftsman of form, the Artisan of the Master of the world (עוֹבֵד צִיּוּר, אוּמָנוּ דְּמָארֵי עָלְמָא), covers over three hundred and seventy-five Keruvim beneath them (חַפְיָין עַל תְּלַת מְאָה וְשִׁבְעִין וַחֲמִשָּׁה כְּרוּבִין דִּתְחוֹתַיְיהוּ), after other lattices within (בָּתַר שְׂבָכִין אַחֲרָנִין לְגוֹ). And those lattices surround the Courtyard within (וְאִינּוּן שְׂבָכִין סְחוֹר דַּעֲזָרָה לְגוֹ).