Daf 165b (דַּף קס״ה ע״ב)

And above them, those vine-like forms spread out (וּלְעֵילָּא מִנְּהוֹן, אִינּוּן גּוּפְנִין פְּרִישָׂאן). Beneath the vine-like forms are Keruvim (תְּחוֹת גּוּפְנִין אִינּוּן כְּרוּבִין), all with wings spread (כֻּלְּהוּ גַּדְפִּין פְּרִישָׁן), interwoven one with another (מְשֻׁלָּבָן אִלֵּין בְּאִלֵּין). Here said the Head of the Academy (הָכָא אָמַר רַב מְתִיבְתָּא): whoever gazes at those vine-like forms (דְּכָל מַאן דְּאִסְתַּכַּל בְּאִינּוּן גּוּפְנִין), his face shines like the shining of the sun (מְנַהֲרִין אַנְפּוֹי כִּנְהִירוּ דְּשִׁמְשָׁא).

Those lattices that were seen surrounding the Courtyard (אִינּוּן שְׂבָכִין דְּאִתְּחָמָן סְחוֹר סְחוֹר דַּעֲזָרָה), all embroidered with threads of radiance in many colors (כֻּלְּהוּ מְרֻקְּמָן, בְּחוּטִין דִּנְהִרִין בִּגְוָונִין סַגִּיאִין), flaming with four kinds of fiery brightness (מְלַהֲטָן בְּד׳ מִינֵי זְהוֹרִין דְּאֶשָּׁא). Flames ascend (שַׁלְהוֹבִין סַלְּקִין), colors sparkle (וּגְוָונִין מְנַצְצָן). And at times the flames are hidden, and radiances and colors ascend, striking one into another (וּלְזִמְנִין שַׁלְהוֹבִין מִשְׁתַּכְכֵי, וּנְהוֹרִין וּגְוָונִין סַלְּקִין, וּבַטְשֵׁי אִלֵּין בְּאִלֵּין).

Six thousand pools are near those lattices (שִׁית אֶלֶף אַגָּנִין, לְגַבֵּי אִינּוּן שְׂבָכִין), four colors toward the four sides of the Courtyard (ד׳ גַּוְונִין, לְד׳ סִטְרִין דַּעֲזָרָה). These are the great ones (אִלֵּין אִינּוּן רַבְרְבִין), and from them flows the spring of living waters in all directions (וּנְבִיעוּ דְּמַיִין חַיִּין בְּכָל סִטְרֵי). And these fall into those pools (וְאִינּוּן נַפְלֵי בְּאִינּוּן אַגָּנִין), and are swallowed in their place (וּבַלְעֵי בְּאַתְרַיְיהוּ), and these waters none knows to where they go (וְאִלֵּין מַיִין לָא יַדְעֵי לְאָן אַזְלִין).

In the middle of the Courtyard all Yisrael shall stand (בְּאֶמְצָעוּ דַּעֲזָרָה, יְקוּמוּן כֻּלְּהוּ יִשְׂרָאֵל), and they shall appear before the Holy King (וְיִתְחֲזוּן קַמֵּי מַלְכָּא קַדִּישָׁא). On the southern side of this Courtyard (בִּסְטָר דָּרוֹם בַּעֲזָרָה דָּא), there is born one spring of water (אִתְיְילִיד חַד מַעְיָינָא דְּמַיָּא). Some say: and it is likened (ס״א וְאִתְרְמֵי). Some say: and it is multiplied (ס״א וְאִתְרַבֵּי), that the waters overflow to cover the whole world (דְּקָא יִשְׁטְפוּן מַיָּא כָּל עָלְמָא). Whoever enters them shall be up to the knees (מַאן דְּיֵיעוּל בְּהוּ, יְהוֹן עַד בִּרְכַּיִם). If a mighty man enters them, up to the knees (יֵיעוּל בְּהוּ גִּבָּר רַב, יֵיעוּל בְּהוּ עַד בִּרְכַּיִם). If a newborn child of one day, up to the knees (אִי תִּינוֹק בַּר יוֹמָא, עַד בִּרְכַּיִם). Whoever drinks from them shall become wise, and his eyes opened in wisdom (מַאן דְּשָׁתֵי מִנַּיְיהוּ, יִתְחַכָּם, וְיִתְפְּקַח בְּחָכְמְתָא).

This spring goes forth from one small pearl, in the southern wall (מַעְיָינָא דָּא נָפִיק מִגּוֹ מַרְגְּלָא חֲדָא זְעֵירָא, בְּכוֹתָלָא דְּדָרוֹם). These waters are swallowed inside their place (אִינּוּן מַיִין בַּלְעֵי גּוֹ אַתְרָא), Some say: inside that place (ס״א גוֹ אַתְרָא דָּא), and from there they go out outside of the Mikdash (וּמִתַּמָּן יִפְּקוּן לְבַר מִמַּקְדְשָׁא), until they ascend to the river Shittim (עַד דְּיַעֲלוּ לְנַחַל שִׁטִּים), and they wash away that filth which gave birth to the waters of Shittim (יִשְׁטְפוּן הַהוּא זִמָה, דְּאוֹלְדִין מַיָּא דְּשִׁטִּים). And for this reason, these waters in the Courtyard (וְעַל דָּא מַיִין אִלֵּין בַּעֲזָרָה), are because those who are seen there are male (בְּגִין אִינּוּן דְּאִתְחָזוּן תַּמָּן דְּכוּרִין). They would drink from the waters, and not fear in the presence of females (הֲווֹ שָׁתָאן מִן מַיָּא, לָא חַיְישֵׁי בְּנוּקְבֵי), when they are seen before the Holy King (בְּמֵיתַיְהוֹן לְאִתְחֲזָאָה קַמֵּי מַלְכָּא קַדִּישָׁא). Furthermore (תּוּ), behold they are opened to know hidden words of the Supernal King (דְּהָא יִתְפַּקְחוּן לְמִנְדַּע מִלִּין סְתִימִין דְּמַלְכָּא עִלָּאָה). Within this Mikdash all other thoughts are nullified (גוֹ מַקְדְּשָׁא דָּא כָּל הִרְהוּרִין יִשְׁתַּכְּחוּן), except the thought of joy of the Holy King (בַּר הִרְהוּרָא דְּחֶדְוָה דְּמַלְכָּא קַדִּישָׁא).

One branch goes forth, in the middle of that spring (עַנְפָּא חַד נָפִיק, גּוֹ אֶמְצָעוּ דְּהַהוּא מַעְיָינָא). The Head of the Academy said (אָמַר רַב מְתִיבְתָּא): when we draw near to that branch within the spring (כַּד קָרִיבְנָא לְהַהוּא עַנְפָּא גּוֹ מַעְיָינָא), the branch ascends higher and higher (אִסְתַּלָּק עַנְפָּא לְעֵילָּא לְעֵילָּא). The more we draw near, the more it ascends (כָּל מַה דְּקָרִיבְנָא, הָכִי אִסְתַּלָּק). The foundation and root of that branch is only in the waters (יְסוֹדָא וְשָׁרְשָׁא דְּהַהוּא עַנְפָּא לָאו אִיהוּ אֶלָּא בְּמַיָּא). That branch covers worlds (הַהוּא עַנְפָּא חָפֵי עָלְמִין). All the colors of the world are in its leaves (כָּל גַּוְונִין דְּעָלְמָא בְּאִינּוּן טַרְפִּין דִּילֵיהּ). Its fruit is not known what it is (אִיבָּא דִּילֵיהּ, לָא יְדִיעַ מַהוּ), and they are not able to know (וְלָא יַכְלִין לְמִנְדַּע). And it was said (וְאָמַר), that Mashiach was asked concerning that fruit (דְּקָא שָׁאִיל לְמָשִׁיחַ עַל הַהוּא אִיבָּא), and he said: This fruit is hidden (וְאָמַר, אִיבָּא דָּא גָּנִיז), “an old man with his staff in his hand, from the abundance of days” (Zechariah 8) (לְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרוֹב יָמִים). Whoever merits to know this, let him know (מַאן דְּזָכֵי לְמִנְדַּע דָּא, לִינְדַע).

One firmament is above that branch, spread above (רָקִיעַ חַד אִית עַל הַהוּא עַנְפָּא, פָּרִישׂ לְעֵילָּא). From that firmament, dew goes upon this spring and no more (מֵהַהוּא רְקִיעָ, אָזִיל טַלָּא עַל גַּבֵּי מַעְיָינָא דָּא, וְלָא יַתִּיר). When a man gazes upon that firmament from afar, it appears blue (כַּד אִסְתַּכַּל בַּר נָשׁ לְהַהוּא רָקִיעַ מֵרָחִיק, דָּמֵי תִּכְלָא). Closer, it appears red (קָרִיב יַתִּיר, דָּמֵי סוּמָקָא). Closer still, it appears green (קָרִיב יַתִּיר, דָּמֵי יָרוֹק). Closer, it appears white, a whiteness that is not in the world like it (קָרוֹב יַתִּיר, דָּמֵי חִוָּור, דְּלֵית חִוָּור בְּעָלְמָא כְּגִינֵיהּ). The dew that goes forth from it is absorbed into that branch, and makes that fruit grow and increase (טַלָּא דְּקָא אָזִיל מִנֵּיהּ, אִשְׁתְּאִיב בְּהַהוּא עַנְפָּא, וְעָבִיד אִיבָּא דָּא, וְאִתְרַבֵּי). That firmament goes in a rotation beyond what the eyes are able to gaze (הַהוּא רְקִיעָא, אִיהוּ אָזִיל בְּגִלְגּוּלָא יַתִּיר, מִמָּה דְּעַיְינִין יַכְלִין לְאִסְתַּכְּלָא).

All those guardians of the holy covenant (כָּל אִינּוּן נְטוּרֵי קַיָּימָא קַדִּישָׁא), Some say: iniquities (ס״א בְּעוֹן), who desire to appear before the King (דְּבָּעוּן לְאִתְחֲזָאָה קַמֵּי מַלְכָּא). For behold, they are not seen, except for the vision of those who are sons of the holy covenant (דְּהָא לָא אִתְחָזוּן, אֶלָּא בְּגִין לְאַחֲזָאָה דְּאִינּוּן בְּנֵי גְּזִירוּ קַדִּישָׁא). And concerning this it is written: “All your males shall appear” (Exodus 23) (וְעַל דָּא, יֵרָאֶה כָּל זְכוּרְךָ), these are the sons of the holy covenant (אִינּוּן בְּנֵי קַיָּימָא קַדִּישָׁא).

The Head of the Academy explained precisely (דָּיִיק רַב מְתִיבְתָּא): “Your males” (zekhurcha) (זְכוּרְךָ), and not “your male” (zekharcha) (וְלָא זְכָרְךָ). For behold, zakhar [male] is written, and not zakhur [remembered] (דְּהָא זָכָר כְּתִיב, וְלָא זָכוּר). What is “your males,” zekhurcha? (מַאי זְכוּרְךָ). Rather, all those who guard the holy Brit [Covenant] and do not sin through it (אֶלָּא כָּל אִינּוּן דְּנַטְרִין קַיָּימָא קַדִּישָׁא, וְלָא חָבָאן בֵּיהּ), are sons of the King (אִינּוּן הֲווּ בְּנֵי מַלְכָּא), through whom He is praised every day and whom He continually remembers (דִּבְכֹּל יוֹמָא מִשְׁתָּבַח בְּהוּ, וְדָכִיר לוֹן תָּדִיר). And concerning this, “your males,” zekhurcha (וְעַל דָּא זְכוּרְךָ): one who possesses the holy Brit [Covenant], whom the King remembers every day (הֲהוּא דְּאִית בֵּיהּ קַיָּימָא קַדִּישָׁא, דְּדָכִיר לוֹן מַלְכָּא בְּכָל יוֹמָא). For there is no praise before the Supernal King except for one who guards this covenant (דְּלֵית שְׁבָחָא קַמֵּי מַלְכָּא עִלָּאָה, אֶלָּא כְּמַאן דְּנָטִיר קַיְּימָא דָּא). And because of this, they must appear before Him three times in the year (וְעַל דָּא בָּעֵי דְּיִתְחֲזוּן תְּלַת זִמְנִין בְּשַׁתָּא קַמֵּיהּ). Why three times? (תְּלַת זִמְנִין אֲמַאי). Rather, because of the first Patriarchs (אֶלָּא בְּגִין אֲבָהָן קַדְמָאֵי), who received this Brit [Covenant] before all the commandments of Orayta [Torah] (דְּקַבִּילוּ לְהַאי בְּרִית, קַדְמָאָה לְכָל פִּקוּדִין דְּאוֹרַיְּיתָא). And because of this, there are three times in the year (וּבְגִין כָּךְ תְּלַת זִמְנִין אִינּוּן בְּשַׁתָּא). Avraham received the Brit [Covenant] (אַבְרָהָם קַבִּיל בְּרִית). Yitzḥak received the Brit [Covenant] (יִצְחָק קַבִּיל בְּרִית). Ya‘akov was complete more than all of them (יַעֲקֹב הֲוָה שְׁלִים מְכֻּלְּהוּ), and concerning this it is written: “And Ya‘akov was an Ish Tam [a whole man]” (וְעַל דָּא כְּתִיב בֵּיהּ, וְיַעֲקֹב אִישׁ תָּם) (Bereshit 25), complete in all (שְׁלִים מִכֹּלָּא).

Avraham is called Tamim [whole] (אַבְרָהָם תָּמִים אִקְרֵי), yet he was not so complete (וְלָא הֲוָה כָּל כַּךְ שְׁלִים). But Tam [whole] is complete in all (אֲבָל תָּם: שְׁלִים מִכֹּלָּא). What is written concerning Noaḥ? (מַה כְּתִיב בְּנֹחַ). “A righteous man, Tamim [whole] was he in his generations” (אִישׁ צַדִּיק תָּמִים הָיָה בְּדוֹרוֹתָיו) (Bereshit 6). He was marked with the holy sign among them (הֲוָה רְשִׁים בִּרְשִׁימוּ קַדִּישָׁא בֵּינַיְיהוּ). And the Head of the Academy said (וְאָמַר רַב מְתִיבְתָּא): in every place where Tamim [whole] is written (בְּכָל אֲתָר דִּכְתִּיב תָּמִים), it is expounded through the holy sign, the letter of the Brit [Covenant] (דְּרָשִׁים בִּרְשִׁימוּ קַדִּישָׁא, בְּאָת קַיָּימָא דִּבְרִית). And because he guarded the Brit [Covenant], he is called Tamim [whole] in his generations (וּבְגִין דְּנָטַר בְּרִית, אִקְרֵי תָּמִים בְּדוֹרוֹתָיו), which was not so with all of them, for they corrupted their ways (מַה דְּלָא הֲווֹ כֻּלְּהוּ הָכִי, דְּאִינּוּן מְחַבְּלָן אָרְחַיְיהוּ). And because of this it is written: “With Elohim, Noaḥ walked” (וְעַל דָּא כְּתִיב, אֶת הָאֱלֹהִים הִתְהַלֵּךְ נֹחַ) (Bereshit 6). And who is able to walk with Him? (וְכִי מַאן יָכִיל לְמֵיהַךְ עִמֵּיהּ). Rather, whoever guards the holy Brit [Covenant] (אֶלָּא כָּל מַאן דְּנָטִיר בְּרִית קַדִּישָׁא), the Shekhinta [Divine Presence] is joined with him and rests upon him (אִזְדַּוְּוגַת בֵּיהּ שְׁכִינְתָּא, וְשָׁרִיאַת עָלֵיהּ). And because of this: “You shall be Tamim [whole] with Hashem your God” (וּבְגִין כָּךְ, תָּמִים תִּהְיֶה עִם יְיָ אֱלֹהֶיךָ) (Deuteronomy 18). “You shall be Tamim [whole]” (תָּמִים תִּהְיֶה), and afterward, “with Hashem your God” (וּלְבָתַר עִם יְיָ אֱלֹהֶיךָ), in one union (בְּזִוּוּגָא חֲדָא). For once he guards this Brit [Covenant], he comes to be with Hashem and is not separated from Him (דְּכֵיוָן דְּנָטִיר בְּרִית דָּא, עִם יְיָ לִהֱוִי, וְלָא אִתְפְּרַשׁ מִנֵּיהּ).