Daf 171b (דַּף קע״א ע״ב)

And a hidden secret was contained in this Yenuka [child] (וְרָזָא סְתִימָא הֲוָה בְּהַאי יַנּוּקָא), concerning why he departed from the world and why they sought to judge his case (עַל מַה דְּאִסְתַּלַּק מֵעָלְמָא, וְעַל דְּבָעוּ לְמֵידָן דִּינֵיהּ). [Some say: openly] (נ״א: בְּאִתְגַּלְיָיא), and he was delivered from it (וְאִשְׁתְּזִיב מִנֵּיהּ). This was openly known (דָּא הֲוָה בְּאִתְגַּלְיָיא): that he would shame his teacher before everyone (דְּהֲוָה מַכְסִיף לְרַבֵּיהּ קַמֵּי כֹּלָּא), with his questions and difficulties (בִּשְׁאֶלְתִּין וְקוּשְׁיָין דִּילֵיהּ); and he did not fear to go after another (וְלָא חָיִישׁ לְמֵהַךְ לְאַחֲרָא), in order to improve his learning (לְאַתְקְנָא תַּלְמוּדוֹי), and his teacher’s mind was weakened (וְחָלִישׁ דַּעְתָּא דְּרַבֵּיהּ). Because of this, they sought to judge him with severe judgment (וְעַל דָּא בָּעוּ לְמֵידָן לֵיהּ בְּדִינָא תַּקִּיפָא). Therefore, although he was delivered from the masters of judgment, he was not delivered here (וּבְגִין כָּךְ, אַף עַל גַּב דְּאִשְׁתְּזִיב מִמָארֵיהוֹן דְּדִינָא, לָא אִשְׁתְּזִיב הָכָא).

Seven days passed before his form was completed (שִׁבְעָה יוֹמִין הֲוִי דְּלָא אִשְׁתְּלִים דְּיוּקְנֵיה). [Some say: his judgment] (נ״א: דִּינֵיהּ). And when he was shamed with great pain before everyone throughout those seven days, his form was completed (וְכַּד הֲוָה אֶסְתַּחִי, בִּכְּאֶבָא יַתִּירָא קָמֵי כֹּלָּא כָּל אִינוּן שִׁבְעָה יוֹמִין עַד דְּאִשְׁתְּלִים דִּיּוּקְנֵיהּ). As for why he departed from the world, do not seek to know (וְעַל דְּאִסְתַּלַּק מֵעָלְמָא לָא תִּבְעֵי לְמִנְדַּע). O Rabbi, O Rabbi, fortunate is your portion (אִי רִבִּי, אִי רִבִּי, זַכָּאָה חוּלָקָךְ).

Come and see (תָּא חֲזֵי): beneath the circle of those lattices (תְּחוֹת עִגּוּלָא דְּאִינּוּן שְׂבָכִין), where there are the waters of that spring of the fountain (דְּתַמָּן בְּאִינּוּן מַיִין דְּהַהוּא נְבִיעוּ דְּמַעְיָינָא), one spring was inscribed (אִתְרְשִׁים נְבִיעוּ חַד), and it spread forth and emerged outside (וְאִתְפָּשַּׁט וְנָפִיק לְבַר), and entered the great sea (וְעָאל גּוֹ יַמָּא רַבָּא). There it inscribed a path in the heart of the sea; from it the Leviathan drinks, is satisfied, rejoices, and increases greatly (וְרָשִׁים בֵּיהּ אָרְחָא בְּלִבָּא דְּיַמָּא, וּמִינֵּיהּ שָׁתֵי לִוְיָתָן, וְרַוִּי, וְחַדֵּי, וְאִתְרַבֵּי בְּרִבּוּיָיא). And when another spring emerges, that spring spreads and goes in concealment beneath the abyss, into the latter sea (וְכַד נָפְקִין נְבִיעוּ אַחֲרָא, הַהוּא נְבִיעוּ אִתְפְּשַׁט וְאָזִיל בִּטְמִירוּ, תְּחוֹת תְּהוֹמָא, לְגוֹ יַמָּא בַּתְרָאָה). And He lowers and subdues all those presumptuous waters and mighty waters, so that they do not go forth to destroy mankind (וְכֹל אִינּוּן מַיִם זֵדוֹנִים, וּמַיִין תַּקִּיפִין, מָאִיךְ לוֹן, וְכָפִיף לוֹן, דְּלָא יִפְּקוּן לְחַבְּלָא בְּנֵי עָלְמָא). And the sign is: “Who makes a way in the sea, and a path in the mighty waters” (וְסִימָן הַנּוֹתֵן בַּיָּם דֶּרֶךְ וּבְמַּיִם עַזִּים נְתִיבָה) (Isaiah 43). And in the center of that Azarah [Courtyard] are two Keruvim, the workmanship of the Craftsman of the Holy King (וּבְאֶמְצָעִיתָא דְּהַהִיא עֲזָרָה, אִית תְּרֵין כְּרוּבִים, עוֹבָדָא דְּאוּמָנָא דְּמַלְכָּא קַדִּישָׁא). Neither the supernal nor the lower beings can stand in them (וְלָא יַכְלִין לְקַיְּימָא בְּהוּ, עִלָּאִין וְתַתָּאִין). Beneath them, all Yisrael are destined to stand, never going forth from beneath their wings (וּתְחוֹתַיְיהוּ זְמִנִין כָּל יִשְׂרָאֵל לְקַיְּימָא, דְּלָא יִפְּקוּן מִתְּחוֹת גַּדְפַּיְיהוּ לְבַר). Fortunate shall be all who enter beneath their wings (זַכָּאִין לִיהֱוָון, כָּל דְּעָאלִין תְּחוֹת גַּדְפַּיְיהוּ). Thirteen thousand towers of the sun shine from the sparkle of a gem with fitting splendor (תְּלֵיסַר אַלְפֵי מִגְדָּלִין דְּשִׁמְשָׁא, דְּנָהִיר מִנִיצוֹצָא דְּמַרְגְּלָא בְּצִעְצוּעָא, כְּדְקָא יָאוּת). [Some say: in the sparkle] (נ״א: בְּנִיצוֹצָא). Because of this, the Head of the Academy merited that glory (רַב מְתִיבְתָּא בְּגִין כָּךְ זָכָה לְהַהוּא יְקָר).

Who can tell of those words that are renewed every day before the Head of the Academy (מַאן יָכִיל לְמֵימַר, מֵאִינּוּן מִלִּין דְּקָא מִתְחַדְּשָׁן בְּכָל יוֹמָא, מִקַּמֵּי רַב מְתִיבְתָּא). O Rabbi, at every time when the male spirits ascend above (אִי רִבִּי, בְּכָל זִמְנָא דְּרוּחִין דְּכוּרִין סַלְּקִין לְעֵילָּא), the women at that time all go out and gather into the palace of Batyah there, and rejoice there with many ancient words (נָשִׁין בְּהַהוּא זִמְנָא נָפְקֵי כֻּלְּהוּ, וּמִתְכַּנְּשֵׁי לְגוֹ הֵיכָלָא דְּבַתְיָה תַּמָּן, וְחַדָּאִין תַּמָּן, בְּכַמָּה מִלִּין עַתִּיקִין). From there they go out, and all ascend, and she is with them into the palace of Serach, and rejoice with many new and ancient words (וּמִתַּמָּן נָפְקִין, וְעָאלִין כֻּלְּהוּ. וְהִיא עִמְּהוֹן, לְגוֹ הֵיכָלָא דְּסֶרַח. וְחַדָּאן בְּכַמָּה מִלִּין חַדְתִּין וְעַתִּיקִין). From there they go out and she is with them, and they enter the palace of Yocheved, and so in all those palaces (וּמִתַּמָּן נָפְקִין וְהִיא עִמְּהוֹן, וְעָאלִין לְגוֹ הֵיכָלָא דְּיוֹכֶבֶד. וְכֵן בְּכָל אִינּוּן הֵיכָלִין).

Now Rabbi, I shall tell you one secret (הַשְׁתָּא רִבִּי אֵימָא לָךְ רָזָא חֲדָא). Come and see (תָּא חֲזֵי), in every Shemittah and Shemittah (בְּכָל שְׁמִטָּה וּשְׁמִטָּה), a herald goes forth (כָּרוֹזָא נָפִיק): “Gather together men and women” (אִתְכְּנִישׁוּ גּוּבְרִין וְנָשִׁין), and all those who are the sons of Faith (וְכָל אִינּוּן בְּנֵי מְהֵימְנוּתָא), and ascend (וּסְלִיקוּ). Then all are divested — male and female (כְּדֵין כֻּלְּהוּ מִתְפַּשְּׁטִין דְּכוּרִין וְנָשִׁין), and they ascend (וְסַלְּקִין). And all those infants from milk (וְכֹל אִינּוּן יַנּוּקֵי מֵחָלָב), enter into the Academy of the Firmament (עָאלִין לְגוֹ מְתִיבְתָּא דִּרְקִיעָא), and rejoice with joy (וְחַדָּאן חֶדְוָה), and their elevation (וְעִלּוּיָא דִּלְהוֹן), and there — joy upon joy (וְתַמָּן חֵדוּ עַל חֵדוּ). And that youth, in whose hand is the key of his Master, stands and tells them many new and ancient words, and all see joy, that there is no joy like that joy (וְהַהוּא נַעַר דְּמַפְתְּחָן דְּמָארֵיהּ בִּידֵיהּ, קָם וְאָמַר לוֹן כַּמָה מִלִּין חַדְתִּין וְעַתִּיקִין, וְכֻלְּהוּ חָמָאן חֶדְוָה, דְּלֵית חֶדְוָה כְּהַהִיא חֶדְוָה). Afterwards all enter into many curtains and many hidden palaces there, which shine with the delight of Hashem, within the palace of love of Kudsha Berikh Hu (לְבָתַר עָאלִין כֻּלְּהוּ לְגּוֹ כַּמָה פְּרוֹכְתִּין, וְכַמָּה הֵיכָלִין גְּנִיזִין תַּמָּן. דְּאִינּוּן נַהֲרִין בְּנֹעַם יְיָ, בְּגוֹ הֵיכָלָא דְּאַהֲבָה דְּקוּדְשָׁא בְּרִיךְ הוּא). And this is what is written: “To behold the pleasantness of Hashem and to visit His palace” (Psalms 27) (וְדָא הוּא דִּכְתִּיב, לַחֲזוֹת בְּנוֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ). Afterwards the children fly upward, and those fly downward, and return to their places, and are clothed as before (לְבָתַר פַּרְחִין יַנּוּקִין לְעֵילָּא, וְאִינּוּן פַּרְחִין לְתַתָּא, וּמְהַדְּרִין לְדוּכְתַּיְיהוּ, וּמִתְלַבְּשָׁן כִּדְבְּקַדְמֵיתָא). Meritorious is the people that all the goodness of that world they await (זַכָּאָה עַמָּא דְּכָל טוּבָא דְּהַהוּא עָלְמָא מְחַכָּאן).

Rabbi Shim‘on said: How sweet are the words that I have heard (אָמַר רַבִּי שִׁמְעוֹן, כַּמָה מְתִיקִין מִלִּין דְּשָׁמַעְנָא). Meritorious is my portion, that I have merited to hear all this (זַכָּאָה חוּלָקָא דִּידִי, דְּזָכֵינָא לְכָל הַאי לְמִשְׁמַע). Meritorious is the day that I came forth here (זַכָּאָה יוֹמָא דְּנָפִיקְנָא הָכָא). They said to him: Rabbi, three days we have permission to come to you, and after one day your joy shall be added (אַמְרֵי לֵיהּ רִבִּי, תְּלַת יוֹמִין אִית לָן רְשׁוּ לְמֵיתֵי גַּבָּךְ, וּלְבָתַר יוֹמָא חַד חֶדְוָה דִּילָךְ). Some say: We shall go and we shall not have permission to come; on that day it shall be added (נ״א: נֵיזִיל וְלָא אִית לָן רְשׁוּ לְמֵיתֵי, בְּהַהוּא יוֹמָא אִתוֹסַף). He continues drawing from his side, and is concealed and hidden beneath the place that is called “Run, ye messengers” (1 Kings 14) (אִיהוּ מָשִׁיךְ מְשִׁיכוּ מִסִּטְרָא דִּילֵיהּ, וְאִתְטָמַּר וְאִתְחָפָּא תְּחוֹת אֲתָר דְּאִקְרֵי תָּא הָרָצִים, מְלָכִים א יד), until half the night (עַד פַּלְגּוּ לֵילְיָא). After half the night, the flame of the pillar of Yitzḥak goes forth, and strikes this rooster that is called Gaver, in the likeness of another supernal man upon him (מִבָּתַר פַּלְגּוּ לֵילְיָא, שַׁלְהוֹבָא דְּעַמּוּדָא דְּיִצְחָק נָפִיק, וּבָטַשׁ בְּהַאי תַּרְנְגוֹלָא דְּאִקְרֵי גָּבֶר, כְּגַוְונָא דְּגֶבֶר אַחֲרָא עִלָּאָה עָלֵיהּ). When this man strikes him, he calls and gives six voices, and all are in foolishness (כֵּיוָן דְּבָטַשׁ בֵּיהּ הַאי גָּבַר, קָרֵי וְיָהִיב שִׁית קָלִין, וְכֻלְּהוּ בְּסָכְלְתָנוּ).