Daf 186b (דַּף קפ״ו ע״ב)

It is written (כְּתִיב): “And you shall make bars of acacia wood” (וְעָשִׂיתָ בְרִיחִים עֲצֵי שִׁטִּים) “five for the boards of one side of the Mishkan” (חֲמִשָּׁה לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד) “and five bars for the boards of the second side of the Mishkan” (וַחֲמִשָּׁה בְרִיחִים לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית) (Exodus 26). And it is written (וּכְתִיב): “And the middle bar in the midst of the boards shall pass through from end to end” (וְהַבְּרִיחַ הַתִּיכוֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה) (Exodus 26). And if you say (וְאִי תֵּימָא): that this middle bar is another (דְּהַהוּא בָּרִיחַ הַתִּיכוֹן אַחֲרָא הוּא), not included among those five (דְּלָא הֲוָה בִּכְלָלָא דְּאִינּוּן חֲמִשָּׁה).

It is not so (לָאו הָכִי). But that middle bar was from those five (אֶלָּא הַהוּא בְּרִיחַ הַתִּיכוֹן, מֵאִינּוּן חֲמִשָּׁה הֲוָה). Two on this side (תְּרֵין מִכָּאן), and two on that side (וּתְרֵין מִכָּאן), and one in the middle (וְחַד בְּאֶמְצָעִיתָא). This is the middle bar (הָא הֲוָה בְּרִיחַ הַתִּיכוֹן), the pillar of Ya‘aqov (עַמּוּדָא דְּיַעֲקֹב), the mystery of Moshe (רָזָא דְּמֹשֶׁה). Corresponding to this (לָקֳבֵל דָּא), are the five fingers in the hand of man (חָמֵשׁ אֶצְבְּעָאן בִּידָא דְּבַר נָשׁ). And the middle bar in the middle (וְהַבְּרִיחַ הַתִּיכוֹן בְּאֶמְצָעִיתָא), is great and exalted above all (רַב וְעִלָּאָה מִכֹּלָּא). In it stand all the others (בֵּיהּ קַיְימִין שְׁאַר אַחֲרָנִין). And those five bars (וְאִינּוּן חָמֵשׁ בְּרִיחִין), are called five hundred years (דְּאִקְרוּן חָמֵשׁ מְאָה שְׁנִין), through which the Tree of Life goes (דְּאִילָנָא דְּחַיֵּי אָזִיל בְּהוּ). And the holy covenant was aroused (וּבְרִית קַדִישָׁא אִתְעַר), Some say: was cut (נ״א: אִתְגַּזֵּר), in the five fingers of the hand (בְּחָמֵשׁ אֶצְבְּעָן דִּיְדָא). And the word is a wonder (וּמִלָּה תֵּימָא), Some say: sealed (נ״א: סְתִימָא), upon what you said (הוּא עַל מַה דְּאַמְרַת). And because of this (וְעַל דָּא), all blessings of the priests (כָּל בִּרְכָאן דְּכַהֲנָא), depend on the fingers (בְּאֶצְבְּעָן תַּלְיָין). The spreading of Moshe’s hand was upon this (פְרִישׂוּ דִּיְדָא דְּמֹשֶׁה עַל דָּא הֲוָה).

If all this is in them (אִי כָּל דָּא אִית בְּהוּ), there is no judgment that they should not be pure (לֵית דִּינָא לְמֶהֱוִי בְּנַקְיוּ), when they bless with them Kudsha Berikh Hu (כַּד מְבָרְכִין בְּהוּ לְקוּדְשָׁא בְּרִיךְ הוּא). Because through them, and in their likeness (בְּגִין דִּבְהוּ, וּבְדוּגְמָא דִּלְהוֹן), the Holy Name is blessed (מִתְבְּרַךְ שְׁמָא קַדִישָׁא). And because of this (וְעַל דָּא), you who are very wise (אַתּוּן דְּחַכְמִיתּוּ טוּבָא), how did you not take heed of this (הֵיךְ לָא אַשְׁגַחְתּוּן לְהַאי). And you did not serve Rabbi Shma‘yah the pious (וְלָא שְׁמַשְׁתּוּן לְרִבִּי שְׁמַעְיָה חֲסִידָא). And he said (וְאִיהוּ אָמַר): all filth and all uncleanness (כָּל טִנּוּפָא, וְכָל לִכְלוּכָא), are lifted up to the Sitra achra (סְלִיקוּ לֵיהּ לְסִטְרָא אַחֲרָא). For the Sitra achra is sustained from this filth and uncleanness (דְּהָא סִטְרָא אַחֲרָא מֵהַאי טִנּוּפָא וְלִכְלוּכָא אִתְזָן). And because of this (וְעַל דָּא), the last waters are an obligation (מַיִם אַחֲרוֹנִים חוֹבָה), and they are indeed an obligation p1-36(וְחוֹבָה אִינּוּן).

They marveled and could not speak (תַּוְוהוּ וְלָא יָכִילוּ לְמַלְּלָא). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): my son, what is the name of your father? (בְּרִי, שְׁמָא דְּאָבוּךְ מַאן הוּא). The child was silent for a moment (שָׁתִיק יַנּוּקָא רִגְעָא חֲדָא), he rose toward his mother and kissed her (קָם לְגַבֵּיהּ אִמֵּיהּ וְנָשַׁק לָהּ). He said to her (אָמַר לֵיהּ): my mother, these sages ask me about father, tell them (אִמִּי, עַל אַבָּא שָׁאִילוּ לִי אִלֵּין חַכִּימִין, אֵימָא לוֹן). She said to him (אָמַר לֵיהּ אִמֵּיהּ): my son, test them (בְּרִי, בַּדְקַת לְהוּ). He said (אָמַר): behold I tested and I did not find them fitting (הָא בָּדָקִית, וְלָא אַשְׁכָּחִית כַּדְּקָא יָאוּת). His mother whispered to him (לְחִישָׁא לֵיהּ אִמֵּיהּ), and he returned to them (וְאַהְדָּר לְגַבַּיְיהוּ). He said to them (אָמַר לֵיהּ): you asked about father, but he has departed from this world (אַתּוּן שְׁאֶלְתּוּן עַל אַבָּא, וְהָא אִסְתְּלַּק מֵעָלְמָא). And every day that the holy pious ones walk on the road, he journeys after them (וּבְכָל יוֹמָא דְּחַסִידֵי קַדִישִׁין אָזְלִין בְּאָרְחָא, אִיהוּ טַיָּיעָא אֲבַּתְרַיְיהוּ). And if you are the supreme holy ones, how did you not find him, for he goes journeying after you? (וְאִי אַתּוּן קַדִּישֵׁי עֶלְיוֹנִין, הֵיךְ לָא אַשְׁכַחְתּוּן לֵיהּ, אָזִיל טַיָּיעָא אֲבַּתְרַיְיכוּ). But at first I saw you (אֲבָל בְּקַדְמִיתָא חֲמֵינָא בְּכוּ), and now I see you (וְהַשְׁתָּא חֲמֵינָא בְּכוּ), that father never saw a donkey (דְּאַבָּא לָא חָמָא חֲמָרָא), Some say: that he bore (נ״א דְּלֵהוֹי טָעִין), after him a donkey to bear the yoke of the Orayta (אֲבַתְרֵיהּ חֲמָרָא לְמִסְבַּל עוּלָא דְּאוֹרַיְיתָא). Since you were not worthy that father should follow after you (כֵּיוָן דְּלָא זְכִיתּוּן דְּאַבָּא יַטְעוּן אֲבַּתְרַיְיכוּ), I will not tell who is father (לָא אֵימָּא מַאן הוּא אַבָּא).

Rabbi Yehudah said to Rabbi Yitzḥak (אָמַר רִבִּי יְהוּדָה לְרִבִּי יִצְחָק): it seems to us, this child is not a human being (כִּדְדָמֵי לָן, הַאי יַנּוּקָא לָאו בַּר נָשׁ הוּא). They ate (אַכְלוּ). And that child was speaking words of Orayta (וְהַהוּא יְנוֹקָא הֲוָה אָמַר מִלֵּי דְּאוֹרַיְיתָא), and innovations of Orayta (וְחִדּוּשֵׁי אוֹרַיְיתָא). They said (אָמְרוּ): let us bless (הַב וְנִבְרִיךְ). He said to them (אָמַר לְהוּ): rightly have you said (יָאוּת אֲמַרְתוּן). For the holy Name is not blessed with this blessing except with preparation (בְּגִין דִּשְׁמָא קַדִּישָׁא לָא מִתְבְּרַךְ בִּבְרָכָה דָּא, אֶלָּא בְּהַזְמָנָה).

He opened and said (פָּתַח וְאָמַר): “I will bless Hashem at all times” (Psalms 34) (אֲבָרְכָה אֶת יְיָ בְּכָל עֵת וְגוֹ'). And what did David see to say “I will bless Hashem”? (וְכִי מַה חָמָא דָּוִד לוֹמַר אֲבָרְכָה אֶת יְיָ). Rather, David saw that preparation was needed, and said “I will bless” (אֶלָּא, חָמָא דָּוִד דְּבָעֵי הַזְמָנָה, וְאָמַר אֲבָרְכָה). For at the time that a person sits at the table (בְּגִין דִּבְשַׁעֲתָא דְּבַר נָשׁ יָתִיב עַל פָּתוֹרָא), Shekhinta stands there (שְׁכִינְתָּא קַיְּימָא תַּמָּן), and the Sitra achra stands there (וְסִטְרָא אַחֲרָא קַיְּימָא תַּמָּן). When a person prepares to bless Kudsha Berikh Hu (כַּד אַזְמִין בַּר נָשׁ לְבָרְכָא לְקוּדְשָׁא בְּרִיךְ הוּא), Shekhinta is established above to receive the blessings (שְׁכִינְתָּא אִתְתְּקָּנַת לְגַבֵּי עֵילָּא לְקַבְּלָא בִּרְכָאן), and the Sitra achra is subdued (וְסִטְרָא אַחֲרָא אִתְכַּפְיָיא). Some say: and if Shekhinta is established by the blessing above, the Sitra achra is not included at all (נ״א: וְאִי אִתְתְּקַנַּת בִּבְרִכְתָּא לְגַבֵּי עֵילָּא, וּסִטְרָא אַחֲרָא לָאו אִיהוּ בִּכְלָלָא).

But if a person does not prepare to bless Kudsha Berikh Hu (וְאִי לָא אַזְמִין בַּר נָשׁ לְבָרְכָא לְקוּדְשָׁא בְּרִיךְ הוּא), the Sitra achra hears and stirs, to have a portion in that blessing (סִטְרָא אַחֲרָא שֹׁמֵעַ וּמְכַשְׁכְּשָׁא לְמֶהֱוִי לֵיהּ חוּלָקָא בְּהַהִיא בְּרָכָה). And if you say (וְאִי תֵּימָא), in the other blessings why is there no preparation? (בִּשְׁאַר בִּרְכָאן אֲמַאי לָא אִית הַזְמָנָה). Rather, that word of blessing that they bless upon it, is itself preparation (אֶלָּא הַהוּא מִלָּה דִּבְרָכָה, דְּקָא מְבָרְכִין עָלָהּ, אִיהוּ הַזְמָנָה). And come and see that it is so (וְתָּא חֲזֵי דְּהָכִי הוּא), for when one blesses over a fruit (דְּהַאי דִּמְבָרֵךְ עַל פְּרִי), that fruit itself is the preparation (הַהוּא פְּרִי אִיהוּ הַזְמָנָה), and they bless over it (וּמְבָרְכִין עָלֵיהּ). And the Sitra achra has no portion in it (וְלֵית לֵיהּ חוּלָקָא לְסִטְרָא אַחֲרָא). And before this, when that fruit was in the domain of the Sitra achra (וְקוֹדֶם דָּא, דְּהֲוָה הַהוּא פְּרִי בִּרְשׁוּת דְּסִטְרָא אַחֲרָא), no blessing was said upon it (לָא מְבָרְכִין עָלֵיהּ). And it is written: “It shall not be eaten” (Leviticus 19) (וּכְתִיב לֹא יֵאָכֵל), so that they should not bless upon that fruit and the Sitra achra be blessed (בְּגִין דְּלָא יְבָרְכוּן עַל הַהוּא פְּרִי, וְלָא יִתְבְּרַךְ סִטְרָא אַחֲרָא). Once it goes out from its domain, it may be eaten (כֵּיוָן דְּנָפַק מֵרְשׁוּתֵיהּ, יֵאָכֵל), and a blessing is said over it (וּמְבָרְכִין עָלֵיהּ). And it is the preparation for the blessing (וְאִיהוּ הַזְמָנָא לְבִרְכָתָא). And so it is with all things of the world over which blessings are said (וְכֵן כָּל מִילִּין דְּעָלְמָא דְּקָא מְבָרְכִין עָלַיְיהוּ). All of them are preparation for the blessing (כֻּלְּהוּ הַזְמָנָה לְבִרְכָתָא). And the Sitra achra has no portion in them (וְלֵית בְּהוּ חוּלָקָא לְסִטְרָא אַחֲרָא).

And if you say (וְאִי תֵּימָא), even so, for the blessing of invitation over the cup of blessing, that itself is preparation - why then “Let us bless”? (אוּף הָכִי לְבִרְכַּת זִמּוּן, כַּסָּא דְּבִרְכָתָא הֲוָה הַזְמָנָה, אֲמַאי הַב וְנִבְרִיךְ). Rather (אֶלָּא), since at first, when he drank, he said: “Creator of the fruit of the vine” (הוֹאִיל וּבְקַדְמֵיתָא כַּד הֲוָה שָׁתֵי, אָמַר בּוֹרֵא פְּרִי הַגֶּפֶן). That was the preparation (הָא הַזְמָנָה הֲוִי). And now, for the blessing of food (וְהַשְׁתָּא לְבִרְכַּת מְזוֹנָא), we need a change, another preparation (בָּעֵינָן שִׁנּוּי, לְהַזְמָנָה אַחֲרָא). For this cup is for Kudsha Berikh Hu, and not for food (דְּהָא כַּסָּא דָּא לְקוּדְשָׁא בְּרִיךְ הוּא הֲוִי, וְלָאו לִמְזוֹנָא). And because of this, there is need for the preparation of the mouth (וּבְגִין כָּךְ בָּעֵי הַזְמָנָה דְּפוּמָא).