Daf 170b (דַּף קע ע״ב)

Three hundred and sixty-five pillars of flaming light (תְּלַת מְאָה וְשִׁתִּין וְחָמֵשׁ עַמּוּדִין דִּנְהוֹרָא מְלָהֲטָא), there are on every side, from those four directions (אִית בְּכָל סִטְרָא, מֵאִינּוּן אַרְבַּע סִטְרִין). All these pillars are called living pillars (כָּל אִלֵּין עַמּוּדִין, אִקְרוּן עַמּוּדִים חַיִּים), for their light does not remain resting in one place (בְּגִין דְּלָא קַיְּימָא נְהוֹרָא דִּלְהוֹן שָׁכִיךְ בְּאֲתָר חַד). All of them, these ascend and these descend (וְכֻלְּהוּ, אִלֵּין סַלְּקִין, וְאִלֵּין נַחְתִּין). They give place one to another (יַהֲבֵי דּוּכְתָּא דָּא לְדָא). Those that ascend strike one another and play melody (אִלֵּין דְּסַלְּקִין בַּטְשִׁין דָּא בְּדָא, וּמְנַגְּנֵי נִגּוּנָא). And those that descend likewise (וְאִלֵּין דְּנַחְתֵּי אוּף הָכִי).

Those that ascend and play melody, what melody do they play? (אִלֵּין דְּסַלְקֵי דְּנַגְּנֵי נִגּוּנָא, מַאי נִגּוּנָא מְנַגְּנֵי). A simple song (שִׁיר יַתְמָא). “A psalm, sing to Hashem a new song, for He has done wonders, etc.” (Psalms 98) (מִזְמוֹר שִׁירוּ לַיְיָ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה וְגוֹ׳). A new song - and is there an old song? (שִׁיר חָדָשׁ, וְכִי אִית שִׁיר עַתִּיק). Rather a song which until now the holy angels did not praise Him with, for it is new (אֶלָּא שִׁיר, דְּעַד כְּעַן מַלְאֲכִין קַדִּישִׁין לָא שַׁבָּחוּ לֵיהּ, בְּגִין דְּאִיהוּ חָדָשׁ). Why is it new? (מַאי טַעֲמָא אִיהוּ חָדָשׁ). Because he who is renewed praises Him and says it (בְּגִין דְּהַהוּא דִּמְחַדֵּשׁ עוּלֵימוֹי, מְשַׁבַּח לֵיהּ, וְאָמַר לֵיהּ). And thus said the Head of the Academy (וְהָכִי אָמַר רַב מְתִיבְתָּא): This is called new and it is new (דָּא אִקְרֵי חָדָשׁ וְאִיהוּ חָדָשׁ), for it cleaves to the sun and is not separated from it (בְּגִין דְּדָבִיק בְּשִׁמְשָׁא, וְלָא אִתְפְּרַשׁ מִנֵּיהּ). To exclude the Sitra achra in which there is no renewal, as it is written of it: “There is nothing new” (Ecclesiastes 1) (לְאַפָּקָא סִטְרָא אַחֲרָא, דְּלֵית בֵּיהּ חִדּוּשָׁא, דִּכְתִּיב בֵּיהּ וְאֵין כָּל חָדָשׁ). It is old, worn out, and does not renew (זָקֵן הוּא וְאִתְבְּלֵי, וְלָא אִתְחֲדָּשׁ). Some say: And does not produce offspring, for if it produced offspring it would confuse the whole world (ס״א וְלֹא עֲבִיד תּוֹלְדִין דְּאִלּוּלֵי עֲבִיד תּוֹלְדִין הֲוָה מְטַשְׁטֵשׁ כּוּלֵּי עָלְמָא).

Further, the Head of the Academy opened (תּוּ פָּתַח רַב מְתִיבְתָּא): Sarah was renewed in joy, her degree caused it (שָׂרָה אִתְחֲדָּשָׁת בְּעִדּוּנָא, דַּרְגָּא דִּילָהּ גָּרִים), as it is written: “After I am worn, I had delight” (Bereshit 18) (דִּכְתִּיב, אַחֲרֵי בְלוֹתִי הָיְתָה לִּי עֶדְנָה). What is “delight” (מַאי עֶדְנָה)? A drawing from the supernal Eden (מְשִׁיכוּ דְּעֵדֶן עִלָּאָה). And because it was drawn upon her from the side of the female (וּבְגִין דְּאִתְמְשַׁךְ עָלָה מִסְּטַר דְּנוּקְבָּא), it is written with a final hei (כְּתִיב עֶדְנָה בְּהֵ״א). And because of this it is written “was to me” and not “was” (וּבְגִין כָּךְ כְּתִיב הָיְתָה, וְלֹא הָיָה). “And my master is old” (וַאדֹנִי זָקֵן). And even though he was old (וְכִי אַף עַל גַּב דְּאִיהוּ זָקֵן), it did not appear possible for him to beget (לָא אִתְחֲזֵי לְאוֹלָדָא).

But it was not a small thing she said of him (אֶלָּא לָאו מִלְּתָא זְעֵירְתָּא אָמְרָה לְגַבֵּיהּ). Some say: of Avraham, rather (נ״א: דְּאַבְרָהָם אֶלָּא), that because she clung to that old king (דִּבְגִין לְאַזְעֵר גַּרְמָה דְּאִתְדַּבְּקַת הַהוּא מֶלֶךְ זָקֵן), another version: that she clung to the fool (ד״א דְּאִתְדַּבְּקָא וּכְסִיל), who does not renew and does not produce offspring (לָא אִתְחֲדָּשׁ וְלָא עָבִיד תּוֹלָדִין). For if he produced offspring, the world would be thrown into confusion (דְּאִלְמָלֵא הֲוָה עָבִיד תּוֹלָדִין הֲוָה מְטַשְׁטְשָׁא עָלְמָא). Some say: Rather, she said of Avraham, “Because he is old, he will not renew and will not produce offspring” (נ״א: אֶלָּא אָמְרָה לְגַבֵּי דְּאַבְרָהָם, בְּגִין דְּהוּא זָקֵן לָא יִתְחַדֵּשׁ וְלָא עָבִיד תּוֹלָדִין). And because of this Kudsha Berikh Hu returned words: “Why did Sarah laugh…” (Bereshit 18) (וְעַל דָּא אַהְדָּר מִלִּין קוּדְשָׁא בְּרִיךְ הוּא, לָמָּה זֶה צָחֲקָה שָׂרָה וְגוֹ׳). And if you say: But is it not written, “And Avraham was old, advanced in days” (Bereshit 24) (וְאִי תֵּימָא וְהָא כְּתִיב וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים). Rather, “advanced in days” means in those supernal days that renew worlds like an eagle (אֶלָּא בָּא בַּיָּמִים, בְּאִינּוּן יוֹמִין עִלָּאִין, דִּמְחַדְּשֵׁי עוּלְמִין כְּנִשְׁרָא). And because of this, this melody is the melody of that which is new (וְעַל דָּא נִגּוּנָא דָּא נִגּוּנָא דְּהַהוּא חָדָשׁ אִיהוּ). “Save him” - for whom? For that new one (הוֹשִׁיעָה לּוֹ, לְמַאן. לְהַהוּא חָדָשׁ). “Save with the right hand of the supernal King, and His arm” (Psalm 60) (הוֹשִׁיעָה יְמִינָא דְּמַלְכָּא עִלָּאָה, וּדְרוֹעָא דִּילֵיהּ). Those who descend also thus play melody (אִינּוּן דְּנַחְתֵּי, אוּף הָכִי מְנַגְּנֵי), and they say another simple song (וְאָמְרֵי שִׁירָה אַחֲרָא יַתְמָא). And which is it? “A psalm of thanksgiving” (Psalm 100) (וּמַאן אִיהוּ. מִזְמוֹר לְתוֹדָה), which is simple likewise (דְּאִיהוּ יַתְמָא, אוּף הָכִי).

Their light appeared as one (נְהוֹרָא דִּלְהוֹן חַד אִתְחֲזֵי). And when they revolve, five radiant colors are seen (וְכַד מִתְגַּלְגְּלֵי, אִתְחֲזָן חָמֵשׁ גַּוְונִין דִּנְהוֹרִין), in each and every pillar (בְּכָל עַמּוּדָא וְעַמּוּדָא). These pillars are all hollow inside (עַמּוּדִין אִלֵּין כֻּלְּהוּ חֲלֻלִין מִלְּגָאו). And when they ascend and descend, flames of fire issue from them (וְכַד סַלְקֵי וְנַחְתֵּי, נַפְקֵי מִנַּיְיהוּ שַׁלְהוֹבִין דְּנוּרָא), in the likeness of crimson and lily (כְּגְוָונֵי חֵיזוּר וְשׁוּשָן). Above every pillar, there are three spheres (לְעֵילָּא מִכָּל עַמּוּדָא וְעַמּוּדָא, אִית תְּלַת תַּפּוּחִין), which strike in them three colors: red, green, and white (דְּבַטְשֵׁי בְּהוּ תְּלַת גַּוְונִין, סוּמָק יָרוֹק וְחִוָּור). In every color blaze distinct letters (בְּכָל גּוָֹון וּגְוָון מְלַהֲטָן אַתְוָון בַּלְטֵי), from a green flame of fire (מִשַּׁלְהוֹבָא יְרוֹקָא דְּאֶשָּׁא), and they are never found (וְלָא מִשְׁתַּכְכֵי לְעָלְמִין). And none can stand upon them (וְלֵית מַאן דִּיְקוּם עָלַיְיהוּ).

Four wheels of artistic design glow (אַרְבַּע גַּלְגַּלִּין מְתַחֲמָן עוֹבָד צִיּוּר), in every pillar (בְּכָל עַמּוּדָא וְעַמּוּדָא). In those wheels are great marvels (בְּאִינּוּן גַּלְגַּלִּין, אִית פְּלִיאָן רַבְרְבָן). When they revolve, they bring forth sparks of gold and precious stones (כַּד מִסְתַּחֲרָן מַפְּקִין מִנַּיְיהוּ זַגִּין דְּדַהֲבָא וְאַבְנֵי יְקָר). And immediately they are gathered back within them, and do not fall to the ground (וּמִיַּד מִתְכַּנְּשֵׁי בְגַוַויְיהוּ, וְלָא נַפְלֵי לְאַרְעָא). When those sparks of gold and those precious stones go forth in the revolution of the wheels (כַּד נָפְקִין אִינּוּן זַגִּין דְּדַהֲבָא, וְאִינּוּן אַבְנֵי יְקָר גּוֹ אִסְתַחֲרוּתָא דְּגַלְגַּלִין), a voice is heard saying: “This is the heritage of the servants of Hashem, and their righteousness is from Me, says Hashem” (Isaiah 54) (אִשְׁתְּמַע קָלָא דְּאָמְרֵי, זֹאת נַחֲלַת עַבְדֵי יְיָ וְצִדְקָתָם מֵאִתִּי נְאֻם יְיָ). Two lions in every wheel (תְּרֵין אַרְיָין בְּכָל גַּלְגַּלָּא וְגַלְגַּלָּא), one lion on this side and one lion on that side (אַרְיָא חֲדָא מִסִּטְרָא חֲדָא, וְאַרְיָא חֲדָא מִסִּטְרָא חֲדָא). All of them are of green fire (וְכֻלְּהוּ מֵאֶשָּׁא יְרוֹקָא). And in the revolution of the wheels, they embrace one another (וּבְגִלְגּוּלָא דְּקָא מִסְתַּחֲרָן גַּלְגַּלִּין, מִתְחַבְּקָן אִלֵּין בְּאִלֵּין). And they all go, revolving, clinging one to the other (וְאָזְלֵי כֻּלְּהוּ, בְּגִלְגּוּלָא מִתְדַּבְּקָן דָּא בְּדָא). When the pillars ascend, the lions roar one to another (כַּד סַלְּקִין עַמּוּדִין, מְנָהֲמָן אַרְיָין אִלֵּין בְּאִלֵּין). Apples fly in the air, ascend above, and strike one another in the air (וְתַפּוּחִין פַּרְחִין בַּאֲוִירָא, וְסַלְּקִין לְעֵילָּא, וּבַטְשֵׁי אִלֵּין בְּאִלֵּין בַּאֲוִירָא). They return to their place, and from there they fall (וְתָבוּ לְאַתְרַיְיהוּ, וּמִתַּמָּן נָפְלֵי). The lions stretch forth their hands to take them, and they ascend of themselves (וְאַרְיָין פַּשְׁטֵי יְדַיְיהוּ לְנַטְלָא לוֹן, וְסַלְּקִין אִלֵּין מִגַּרְמַיְיהוּ).

O holy pious one, who has seen the wisdom of the craftsman that Kudsha Berikh Hu engraved in these pillars? (אִי חֲסִידָא קַדִּישָׁא, מַאן חָמָא חָכְמְתָא דְּאוּמָנוּ, דְּצִיֵּיר קוּדְשָׁא בְּרִיךְ הוּא בְּעַמוּדִין אִלֵּין). At midday, two eagles go forth from every wheel (בְּפַלְגּוּ יוֹמָא נָפְקֵי תְּרֵין נִשְׁרִין בְּכָל גַּלְגַּלָּא וְגַלְגַּלָּא), and the place they go forth from is not known (וְלָא יְדִיעַ אֲתָר דְּנַפְקֵי מִתַּמָּן). They rest upon the heads of the lions (וְשַׁרְיָין עַל רֵישֵׁיהוֹן דְּאִלֵּין אַרְיָין). Then the pillars and wheels are seen and established in their existence (וּכְדֵין מִשְׁתַּכְכֵי עַמּוּדִין וְגַלְגְּלִין, וְקַיְימֵי בְּקִיּוּמַיְיהוּ). Apples fall upon the mouths of the eagles, and they receive them (וְתַפּוּחִין נָפְלֵי עַל פּוּמַיְיהוּ דְּנִשְׁרֵי, וּמְקַבְּלֵי לוֹן). And immediately they fly from mouth to mouth, and go, roaming among them, and return to their place, and it is not known what it is (וּמִיַּד פַּרְחִין מִפּוּמָא לְפוּמָא, וְאָזְלִין וּמְשַׁטְטֵי בֵּינַיְיהוּ, וְתָבוּ לְאַתְרַיְיהוּ, וְלָא יְדִיעַ מַאן הִיא). After an hour and a half, the eagles lift up their voice (לְבָתַר שַׁעֲתָא וּפַלְגָּא, נִשְׁרִין אֲרִימִין קָלָא), and they play a mournful melody (וּמְנַגְּנִין נִגּוּנָא תָּאִיבָא). And they are concealed, and no one knows in which place (וְאִתְטַמְּרָן, וְלָא יְדִיעַ בְּהֵי אֲתָר).