Daf 172b (דַּף קע״ב ע״ב)

When a man gazes into this palace (כַּד אֶסְתָּכַּל בַּר נָשׁ בְּהַאי הֵיכָלָא), immediately at the first glance (מִיַּד בְּאִסְתַּכְּלוּתָא קַדְמָאָה), it appears small and not small (אִתְחֲזֵי זְעֵיר וְלָא זְעֵיר). He looks more intently (אֶסְתָּכַּל יַתִּיר), it appears great (אִתְחֲזֵי רַב). Again he looks (תוּ אֶסְתָּכַּל), it appears even greater (אִתְחֲזֵי יַתִּיר רַב). The more one looks (כָּל מַה דְּאִסְתַּכַּל), thus it appears in a spreading of greatness and exaltation (הָכִי אִתְחֲזֵי בְּאִתְפָּשְׁטוּתָא רַב וְעִלָּאָה), until in perception it seems like the width of a hair, which has no measure (עַד דְּדָמֵי בְּאִסְתַּכְּלוּתָא כִּמְלֹא נִימָא, דְּלֵית לֵיהּ שִׁיעוּרָא). Many works are within it (עוֹבָדִין סַגִּיאִין לְגוֹ), whose craftsmanship is not known (דְּלָא יְדִיעַ אוּמָנוּ דִּלְהוֹן).

From it flows the river Ezra (מִנֵּיהּ נַהֲרָא עֶזְרָה), and all that is within it (וְכָל מַה דְּאִית בָּהּ), except the cherubim whose light ascends to the height of the firmament (בַּר כְּרוּבִים דִּנְהוֹרָא דִּלְהוֹן סַלְּקָא עַד רוּם רְקִיעָא), in many colors (בִּגְוָונִין סַגִּיאִין), and shining lights (וּנְהוֹרִין מְנַצְצָן). One thousand, five hundred and seventy bodies (אֶלֶף וַחֲמֵשׁ מְאָה וַחֲמִשָּׁה וְשִׁבְעִין גּוּפְנִין), make offerings in this courtyard (עַבְדִּין אֵיבִין בַּעֲזָרָה דָּא). “Better is the one who folds his hands” (יַתִּיר חוֹבֵק אֶת יָדָיו) (Ecclesiastes 4), in his bitterness and mourning (בִּמְרִירוּ וַאֲנִינוּ דִּילֵיהּ), and afterwards he eats his own flesh against his will (וּלְבָתַר אוֹכֵל אֶת בְּשָׂרוֹ בְּעַל כָּרְחֵיהּ), for he has no permission to rule over another matter (דְּלֵית לֵיהּ רְשׁוּ לְשַׁלְּטָאָה עַל מִלָּה אַחֲרָא).

What benefit has he from all that he strives and labors in (מָה אִתְהֲנֵי לֵיהּ בְּכָל מַה דְּאַסְטֵי וְעָבִיד וְעָמֵל), when afterwards he has no permission except over his own [flesh] (דִּלְבָתַר לֵית לֵיהּ רְשׁוּ, אֶלָּא עַל דִּילֵיהּ). Afterwards he dances and rejoices (לְבָתַר מַרְקִיד וְחַדֵּי), like a fool without any understanding (כַּכְּסִיל בְּלָא דַּעְתָּא כְּלָל), and goes without profit (וְאָזִיל בְּלָא תּוֹעַלְתָּא), and eats the flesh (וְאָכִיל לְבִשְׂרָא). And with the rest he has no permission (וּבַשְּׁאָר לֵית לֵיהּ רְשׁוּ). Bitterness above and below (מְרִירוּ דְּעֵילָּא וְתַתָּא), when Yisrael are bent down (כַּד יִשְׂרָאֵל בְּעָאקוּ), and their enemies consume them (וְאָכְלֵי לוֹן שַׂנְאֵיהוֹן), and they do not give strength in their good deeds to be delivered from it (וְלָא יַהֲבֵי חֵילָא בְּעוֹבָדִין טָבִין דִּלְהוֹן, לְאַפָּקָא מִנֵּיהּ).

And even from his flesh, which is from this side (וַאֲפִילּוּ מִבִּשְׂרֵיהּ דְּאִיהוּ מֵהַאי סְטָר), it becomes putrid before the Holy King (אַבְאִישׁ קַמֵּי מַלְכָּא קַדִּישָׁא), Who is merciful and gracious (דְּאִיהוּ רַחוּם וְחַנּוּן). But concerning what is his own (אֲבָל עַל דִּילֵיהּ), the holy spirit and the holy soul (רוּחָא קַדִּישָׁא וְנִשְׁמְתָא קַדִּישָׁא), neither those above nor those below can rule over him at all (לֵית עִלָּאִין וְתַתָּאִין יַכְלִין לְשַׁלְטָא עֲלוֹי כְּלָל). And therefore all arrogances (וְעַל דָּא כָּל תַּסְקוּפִין), and all that the evil one strives to rule over the holy spirit (וְכָל מַה דְּאַסְטֵי הַהוּא רָע, דְּחָשִׁיב לְמִשְׁלַט עַל רוּחָא קַדִּישָׁא), and afterwards he cannot (וּלְבָתַר לָא יָכִיל), and he turns back and eats his flesh (וְיָשׁוּב וְאוֹכֵל אֶת בְּשָׂרוֹ). What benefit had he? (מַה תּוֹעַלְתָּא הֲוָה לֵיהּ). And furthermore, they are all seized like a mighty prisoner (וְעוֹד דְּאִינּוּן חָפָּאן כֻּלְּהוּ כְּעַרְטִירָאָה תַּקִּיף), and there is no dwelling for those above or those below (וְלֵית שְׁכִיכוּ לְעִלָּאִין וְתַתָּאִין).

Come and I will tell you a word (תָּא וְאֵימָא לְךָ מִלָּה). If you say that it is joy to the Angel of Death when he slays the sons of men (אִי תֵּימָא, דְּחֵדוּ הוּא לְמַלְאָךְ הַמָּוְת, כַּד קָטִיל בְּנֵי נָשָׁא) - not so (לָאו). Rather, because he sees that it is the will of his Master in this (אֶלָּא בְּגִין דְּחָמֵי דִּרְעוּתָא דְּמָארֵיהּ בְּכַךְ), he shows himself with joy (אַחְזֵי גַּרְמֵיהּ בְּחֵדוּ), to do the will of Kudsha Berikh Hu (לְמֶעְבַּד רְעוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is written, “stormy wind fulfilling His word” (Psalm 148) (דִּכְתִּיב, רוּחַ סְעָרָה עוֹשָׂה דְבָרוֹ). Rabbi Shim‘on said to him (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן), but behold, he goes and dances in joy before the women (וְהָא אִיהוּ אָזִיל וּמְרַקֵּד בְּחֶדְוָה קַמֵּי נָשִׁין). He said to him, O holy pious one (אָמַר לֵיהּ אִי חֲסִידָא קַדִּישָׁא), indeed it is so (וַדַּאי הָכִי הוּא), to show before the King that he is pleased to do the will of the King (לְאַחֲזָאָה קַמֵּי מַלְכָּא דְּנִיחָא לֵיהּ בִּרְעוּתֵיהּ דְּמַלְכָּא). But his own pleasure is in the lamentation of the women (אֲבָל נַיְיחָא דִּילֵיהּ בְּהֶסְפֵּדָא דְּנָשִׁין), he is the one who dances and inclines his ear to the lamentation (אִיהוּ רָקִיד וְאוּדְנֵיהּ לְהֶסְפֵּדָא).

He said to him, if so, why does he go and strive against man above, and remind him of his sins? (אָמַר לֵיהּ אִי הָכִי, אֲמַאי אָזִיל וְאַסְטֵי עַל בַּר נָשׁ לְעֵילָּא, וְאַדְכַּר לְחוֹבוֹי). He said to him, because he is old and foolish (אָמַר לֵיהּ, בְּגִין דְּאִיהוּ זָקֵן וּכְסִיל), and thinks to rule over the spirit (וְחָשִׁיב לְמִשְׁלַט עַל רוּחָא), and all his desire is because of this (וְכָל תִּאוּבְתֵּיהּ בְּגִינֵי כַּךְ אִיהוּ), yet in the end he rules only over his own - his own flesh (לְסוֹף לָא שַׁלִּיט אֶלָּא עַל דִּילֵיהּ. בִּשְׂרָא דִּילֵיהּ). And upon this it is written, “His mischief shall return upon his own head” (Psalm 7) (וְעַל דָּא כְּתִיב, יָשׁוּב עֲמָלוֹ בְרֹאשׁוֹ).

He goes and seeks to stir the world (אָזִיל וּבָעֵי לְאַרְגְּשָׁא עָלְמָא), and waters ascend from within the other depths (וּמַיָא סְלִיקִין מִגּוֹ שְׁאַר תְּהוֹמִין), and they wish to cover the world (וּבָעָאן לְחַפְּיָא עָלְמָא). Those tears are more boiling than any fire of the world (אִינּוּן דִּמְעִין רְתִיחִין יַתִּיר מִכָּל אֶשָּׁא דְּעָלְמָא). And from the force of their boiling (וּמִגּוֹ תּוֹקֶף דִּרְתִּיחוּ דִּלְהוֹן), the waters are frozen within the sea of ice (אַקְפוּ מַיָּא, גּוֹ יַמָּא דְּנִקְפֵּא). And if not that Kudsha Berikh Hu hinted one breath from the side of Avraham, from his column (וְאִלְמָלֵא דְּרָמַז קוּדְשָׁא בְּרִיךְ הוּא חַד נְשִׁיבוּ מִסִּטְרָא דְּאַבְרָהָם, מֵעַמוּדָא דִּילֵיהּ), and showed upon the world (וְאַחְזֵי עַל עָלְמָא), the world could not stand even for one moment (לָא יָכִיל לְמֵיקָם אֲפִילּוּ רִגְעָא חֲדָא).

When those tears fall into the sea (אִינּוּן דִּמְעִין כַּד נַפְלִין גּוֹ יַמָּא), a voice is heard within the sea, until the cave of Kapelta (אִשְׁתְּמַע קָלָא בֵּין יַמָּא, עַד מְעַרְתָּא דְּכַפֶּלְתָּא). From the sound of their groaning which is heard there (מִקַל נְהִימוּ דִּלְהוֹן דְּקָא אִשְׁתְּמַע תַּמָּן), when they enter into the sea (כַּד עָאלִין גּוֹ יַמָּא), the patriarchs awake (מִתְעֲרָן אֲבָהָן קַדְמָאֵי), and arise (וְקָמוּ), and think that Kudsha Berikh Hu wishes to overturn the world (וְחָשְׁבוּ דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאָהַפְּכָא עָלְמָא). Until a voice goes forth and says to them (עַד דְּקָלָא נָפִיק וְאָמַר לוֹן), “Do not fear, holy beloved ones (לָא תִּדְחָלוּ רְחִימִין קַדִּישִׁין), for it is for your sake that Kudsha Berikh Hu remembers your children (בְּגִינֵכוֹן דָּכִיר קוּדְשָׁא בְּרִיךְ הוּא לִבְנֵיכוֹן), and He wishes to redeem them, and you shall behold” (וְאִיהוּ בָּעֵי דְּמִפְרַק לוֹן, וְאַתּוּן תֶּחמוּן).

All the letters of the Alef-Bet (אַלְפָא בֵּיתִין כֻּלְּהוּ), joined and combined one with another (מְשֻׁלָּבָן וּמִתְצָרְפָאן אִלֵּין בְּאִלֵּין), and united in the combination of the holy Name (וְאִתְחַבְּרָן בְּצֵרוּפָא דִּשְׁמָא קַדִּישָׁא). When the letters are seen in this combination (כֵּיוָן דְּאִתְחָזוּן אַתְוָון בְּצֵרוּפָא דָּא), some are hidden (אִלֵּין גְּנִיזִין), and others go forth (וְנָפְקִין אַחֲרָנִין), and so it is with all of them (וְכֵן כֻּלְּהוּ). These are hidden, and those go forth (אִלֵּין גְּנִיזִין, וְאִלֵּין נָפְקִין), all of them within the cavity which are the spheres (כֻּלְּהוּ לְגוֹ בְּחָלוּלָא דְּאִינּוּן כַּפְתּוֹרִים). Then three times in the day it flies in the air and goes forth outside (תוּ פַּרְחֵי תְּלַת זִמְנִין בְּיוֹמָא בַּאֲוִירָא וְנָפְקָא לְבַר), and the Name is established in four letters (וְקַיְּימָא שְׁמָא בְּאַרְבַּע אַתְוָון), suspended in the air for an hour and a half (תַּלְיָין בַּאֲוִירָא שַׁעֲתָא וּפַלְגָּא).

Afterwards this is hidden (לְבָתַר גָּנִיז דָּא), immediately there goes forth from the air of its cavity (מִיַּד נָפִיק מִגּוֹ אֲוִירָא מֵחָלוּלָא דִּילֵיהּ), a Name of twelve letters (שְׁמָא דִּתְרֵיסָר אַתְוָון), it flies and is suspended in the air (פָּרַח וְתַלְיָא בַּאֲוִירָא), one hour only and not more (שַׁעֲתָא חֲדָא, וְלָא יַתִּיר). Afterwards this is hidden (לְבָתַר גָּנִיז דָּא), and immediately there goes forth the combination of other letters (וְנָפְקָא מִיַּד צֵרוּפָא דְּאַתְוָון אַחֲרָנִין), a Name of twenty-two letters (שְׁמָא דכ׳ [דכ״ב] אַתְוָון), and it is suspended in the air for another hour (וְתַלְיָין בַּאֲוִירָא שַׁעֲתָא אַחֲרָא), and is hidden (וְאַגְנִיז). And immediately there go forth letters from another cavity (וּמִיַּד נָפְקֵי אַתְוָון מֵחָלוּלָא אַחֲרָא), a Name of twenty-eight letters (שְׁמָא דִּתְמָנְיָא וְעֶשְׂרִין אַתְוָון), all of them crowned with their crowns (מִתְעַטְּרִין כֻּלְּהוּ בְּכִתְרַיְיהוּ), and they remain for an hour and a half (וְקַיְימֵי שַׁעֲתָא וּפַלְגָּא), and this is hidden (וְאַגְנִיז דָּא). And immediately there go forth, suspended in the air (וּמִיַּד נָפְקֵי תַּלְיָא בַּאֲוִירָא), a Name of twenty-five letters in their combinations (שְׁמָא דְּעֶשְׂרִין וַחֲמֵשׁ אַתְוָון בְּצִרוּפַיְיהוּ), and it remains for one hour and three minutes…(וְקַיְּימָא שַׁעֲתָא וּתְלַת רִגְעֵי)...[MISSING TEXT]...There go forth letters of forty-two letters…(נַפְקֵי אַתְוָון דְּאַרְבְּעִין וּתְרֵין אַתְוָון)...[MISSING TEXT]…For ever it is established…(לְעָלְמָא קַיְּימָא) [MISSING TEXT].