Daf 187a (דַּף קפ״ז ע״א)

And if you say (וְאִי תֵּימָא): “Let us bless, for we have eaten of His” - this is preparation (נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלוֹ, דָּא הוּא הַזְמָנָה). “Blessed is He of whose we have eaten” - this is the blessing (בָּרוּךְ שֶׁאָכַלְנוּ דָּא הוּא בְּרָכָה). So it is indeed (הָכִי הוּא וַדַּאי). But “Let us bless” is another preparation (אֲבָל נְבָרֵךְ, הַזְמָנָה אַחֲרָא אִיהוּ), the preparation of “Creator of the fruit of the vine” (הַזְמָנָה דְּבוֹרֵא פְּרִי הַגֶּפֶן). Some say: the preparation of the mouth (ס״א דְּפוּמָא). For at first, it is preparation for the cup of blessing in general (דְּקַדְמֵיתָא אִיהִי הַזְמָנָה לְכוֹס דִּבְרָכָה סְתָם). And this cup, since another preparation was placed upon it, with the word “Let us bless” toward the supernal world from which all sustenance and blessings emerge (וְהַאי כּוֹס, כֵּיוָן דְּאַנְטִיל אִיהוּ הַזְמָנָה אַחֲרָא בְּמִלָּה דִּנְבָרֵךְ לְגַבֵּי עָלְמָא עִלָּאָה, דְּכָל מְזוֹנִין וּבִרְכָאן מִתַּמָּן נָפְקִין), therefore it is in a hidden manner (וּבְגִין כָּךְ אִיהוּ בְּאֹרַח סָתִים), for the supernal world is hidden, and there is no preparation concerning it except in this degree of the cup of blessing (דְּעָלְמָא עִלָּאָה סָתִים אִיהוּ, וְלֵית לְגַבֵּיהּ הַזְמָנָה. אֶלָּא בְּדַרְגָּא דָּא כּוֹס דִּבְרָכָה).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): fortunate is our portion, for from the day the world was created until now, I have not heard words such as these (זַכָּאָה חוּלָקָנָא, דְּמִן יוֹמָא דְּעָלְמָא עַד הַשְׁתָּא, לָא שְׁמַעְנָא מִלִּין אִלֵּין). Surely, I say this is not a human being (וַדַּאי הָא אֲמֵינָא דְּדָא לָאו בַּר נָשׁ אִיהוּ).

He said to him (אָמַר לֵיהּ): son, angel of Hashem, His beloved (בְּרָא, מַלְאָכָא דַּיְיָ, רְחִימָא דִּילֵיהּ). This that you said: “And you shall make bars of acacia wood, five for the boards of the side of the Mishkan…” and “five bars…” and “five bars for the western end” (הַאי דְּאַמְרַת, וְעָשִׂיתָ בְרִיחִים עֲצֵי שִׁטִּים חֲמִשָּׁה לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן וְגוֹ׳, וַחֲמִשָּׁה בְרִיחִים וְגוֹ׳, וַחֲמִשָּׁה בְרִיחִים לַיַרְכָתַיִם יָמָּה) (Exodus 26) - behold there are many bars here, and the hands are two (הָא בְּרִיחִים טוּבָא אִיכָּא הָכָא, וְיָדַיִם אִינּוּן תְּרֵין). He said to him (אָמַר לֵיהּ): this is what they say - from the mouth of a man it is heard who he is (דָּא הוּא דְּאַמְרִין, מִפּוּמֵיהּ דְּבַר נָשׁ אִשְׁתְּמַע מַאן אִיהוּ). But since you have not taken heed, I will tell (אֲבָל הוֹאִיל וְלָא אַשְׁגַחְתּוּן, אֲנָא אֵימָא).

He opened and said (פָּתַח וְאָמַר): “The wise man, his eyes are in his head…” (Ecclesiastes 2) (הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְגוֹ׳). And is it in some other place that the eyes of a man are, except in his head? (וְכִי בְּאָן אֲתָר עֵינוֹי דְּבַר נָשׁ, אֶלָּא בְּרֹאשׁוֹ). Perhaps in his body, or in his arm, that the verse brought the wise one out above all the people of the world? (דִּילְמָא בְּגוּפוֹ אוֹ בִּדְרוֹעֵיהּ, דְּאַפִּיק לֶחָכָם יַתִיר מִכָל בְּנֵי עָלְמָא). Rather, the verse is surely so (אֶלָּא קְרָא הָכִי הוּא וַדַּאי): for it was taught, a person should not walk with his head uncovered four cubits (דִּתְנָן, לָא יְהַךְ בַּר נָשׁ בְּגִלוּי דְּרֵישָׁא ד׳ אַמּוֹת). What is the reason? (מַאי טַעְמָא). Because Shekhinta rests upon his head (דִּשְׁכִינְתָּא שַׁרְיָא עַל רֵישֵׁיהּ). And every wise man, his eyes and his words are in his head (וְכָל חַכִּים, עֵינוֹי וּמִלּוֹי בְּרֹאשׁוֹ אִינּוּן) - in that which rests and abides upon his head (בְּהַהוּא דְּשַׁרְיָא וְקַיְּימָא עַל רֵישֵׁיהּ). And when his eyes are there (וְכַד עֵינוֹי תַּמָּן), know that the light which burns upon his head (לִינְדַּע דְּהַהוּא נְהוֹרָא דְּאַדְלִיק עַל רֵישֵׁיהּ), needs oil (אִצְטְרִיךְ לְמִשְׁחָא). For the body of a person is a wick (בְּגִין דְּגוּפָא דְּבַר נָשׁ אִיהוּ פְּתִילָה), and the light is kindled above (וּנְהוֹרָא אַדְלִיק לְעֵילָּא). And Shlomo the king cried out and said (וּשְׁלֹמֹה מַלְכָּא צָוַוח וְאָמַר): “Let not oil be lacking on your head” (Ecclesiastes 9) (וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר). For the light on his head needs oil (דְּהָא נְהוֹרָא דִּבְרֹאשׁוֹ אִצְטְרִיךְ לְמִשְׁחָא), and those are good deeds (וְאִינּוּן עוֹבָדִין טָבָאן). And because of this, “The wise man, his eyes are in his head” (וְעַל דָּא הֶחָכָם עֵינָיו בְּרֹאשׁוֹ), and not in another place (וְלָא בַּאֲתָר אַחֲרָא). You are sages (אַתּוּן חַכִּימִין). Surely the Shekhinta rests upon your heads (וַדַּאי שְׁכִינְתָּא שַׁרְיָיא עַל רֵישַׁיְיכוּ). How is it that you did not take heed of this (הֵיךְ לָא אַשְׁגַחְתּוּן לְהַאי), that it is written: “And you shall make bars…” for the boards of the one side of the Mishkan, and “five bars for the boards of the second side of the Mishkan” (וְעָשִׂיתָ בְרִיחִים וְגוֹ׳, לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד. וַחֲמִשָּׁה בְרִיחִים לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית) (Exodus 26). One and second the verse said (הָאֶחָד וְהַשֵּׁנִית אָמַר קְרָא), third and fourth the verse did not say (שְׁלִישִׁית וּרְבִיעִית לָא אָמַר קְרָא). For “one and second” this is considered as two sides (דְּהָא אֶחָד וְשֵׁנִית דָּא חָשִׁיבוּ דִּתְרֵין סִטְרִין), and therefore the calculation was made in these two (וּבְגִין כָּךְ עָבִיד חוּשְׁבָנָא בִּתְרֵין אִלֵּין).

They came and kissed him (אָתוּ אִינּוּן וּנְשָׁקוּהוּ). As before, Rabbi Yehudah wept (כְּמַלְקַדְמִין בָּכָה רִבִּי יְהוּדָה), and said (וְאָמַר): Rabbi Shimon, fortunate is your portion, fortunate the generation, for in your merit even children of the house of study are mighty luminaries (רִבִּי שִׁמְעוֹן זַכָּאָה חוּלָקָךְ, זַכָּאָה דָּרָא, דְּהָא בִּזְכוּתָךְ אֲפִילּוּ יַנּוּקֵי דְּבֵי רַב, אִינּוּן טִנָרִין רָמָאִין תַּקִּיפִין). His mother came (אָתָאת אִמֵּיהּ), and said to them (אָמְרָה לוֹן): my masters, I beg of you, do not gaze upon my son except with a good eye (רַבּוֹתַי, בְּמָטוּ מִנַּיְיכוּ, לָא תִּשְׁגְּחוּן עַל בְּרִי, אֶלָּא בְּעֵינָא טָבָא). They said to her (אָמְרוּ לָהּ): fortunate is your portion, a virtuous woman, a woman chosen above all women (זַכָּאָה חוּלָקָךְ אִתְּתָא כְּשֵׁרָה, אִתְּתָא בְּרִירָא מִכָּל שְׁאַר נָשִׁין). For Kudsha Berikh Hu has chosen your portion, and lifted your banner above all the women of the world (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּרִיר חוּלָקָךְ, וְאָרִים דִּגְלָךְ עַל כָּל שְׁאַר נָשִׁין דְּעָלְמָא).

The Yenuka (Child) said (אָמַר יַנּוּקָא): I do not fear the evil eye (אֲנָא לָא מִסְתַּפֵינָא מֵעֵינָא בִּישָׁא). For I am a great and precious fish (דְּבַר נוּנָא רַבָּא וְיַקִּירָא אֲנָא), and a fish does not fear the evil eye (וְנוּנָא לָא דָּחִיל מֵעֵינָא בִּישָׁא). As it is written: “And they shall multiply like fish in the midst of the earth” (Bereshit 48) (דִּכְתִּיב, וְיִדְגּוּ לָרוֹב בְּקֶרֶב הָאָרֶץ). What is “to multiply”? (מַאי לָרוֹב). To increase against the eye (לְאַסְגָּאָה עַל עֵינָא). And we learned: just as the fish of the sea, the waters cover them, and there is no evil eye… (וְתָנֵינָן, מַה דָּגִים דְּיַמָּא, מַיָּא חָפֵּי עֲלֵיהוֹן, וְלֵית עֵינָא בִּישָׁא וְכוּ׳). “To multiply” indeed, in the midst of the earth, among the children of men upon the earth (לָרוֹב וַדַּאי, בְּקֶרֶב הָאָרֶץ, בְּגוֹ בְּנֵי אֱנָשָׁא עַל אַרְעָא). They said (אָמְרוּ): son, angel of Hashem (בְּרָא, מַלְאָכָא דַּיְיָ), we are not possessed of an evil eye (לֵית בָּנָא עֵינָא בִּישָׁא), nor do we come from the side of the evil eye (וְלָא מִסִּטְרָא דְּעֵינָא בִּישָׁא אֲתֵינָן). And Kudsha Berikh Hu covers you with His wings (וְקוּדְשָׁא בְּרִיךְ הוּא חָפֵּי עֲלָךְ בְּגַדְפּוֹי). He opened and said (פָּתַח וְאָמַר): “The angel who redeems me from all evil, may he bless…” (Bereshit 48) (הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי מִכָּל רָע יְבָרֵךְ וְגוֹ'). This verse Ya‘aqov said in the spirit of holiness (הַאי קְרָא אָמַר יַעֲקֹב בְּרוּחַ קוּדְשָׁא). If he said it in the spirit of holiness (אִי בְּרוּחַ קוּדְשָׁא אָמַר לֵיהּ), then a mystery of wisdom is in it (רָזָא דְּחָכְמְתָא אִית בֵּיהּ).

HaMal’akh - he calls it “angel” (הַמַּלְאָךְ, קָרֵי לֵיהּ מַלְאָךְ). And he calls it by other names (וְקָרֵי לֵיהּ שְׁמָהָן אַחֲרָנִין). Here, why is it called “angel”? (הָכָא, אֲמַאי אִקְרֵי מַלְאָךְ). Rather, when it is a messenger from above (אֶלָּא כַּד אִיהוּ שְׁלִיחָא מִלְּעֵילָּא), and receives radiance from the supernal mirror (וְקַבִּילַת זֹהֲרָא מִגּוֹ אַסְפַּקְלַרְיָא דִּלְעֵילָּא). Some say: when then Abba and Imma bless this one (ס״א דִּכְדֵין מְבָרְכִין אַבָּא וְאִמָּא לְהַאי), they say to her: “My daughter, go guard your house, take charge of your house, so shall you do for your house, go and provide for them” (אַמְרֵי לָהּ בְּרַתִּי, זִילִי נְטוּרִי בֵּיתֵיךְ, פְּקִידִי לְבֵיתֵיךְ. הָכִי עֲבִידִי לְבֵיתֵיךְ. זִילִי וְזוּנִי לוֹן). “Go, for that lower world awaits you; the children of your house await sustenance from you; behold, all that you need to give them is yours” (זִילִי, דְּהַהוּא עָלְמָא דִּלְתַּתָּא מְחַכָּא לָךְ, בְּנֵי בֵּיתְךָ מְחַכָּאן מְזוֹנָא מִנָךְ, הָא לָךְ כָּל מַה דְּתִצְטָרְכִי לְמֵיהַב לוֹן). Then she is called “angel” (כְּדֵין אִיהִי מַלְאָךְ). And if you say (וְאִי תֵּימָא): but in many places it is called “angel” and not sent to sustain worlds (וְהָא בְּכַמָּה דּוּכְתֵּי אִקְרֵי מַלְאָךְ, וְלָא אָתֵי לְמֵיזָן עָלְמִין). And further, that in this name it does not sustain worlds, but only in the Name of Hashem (וְעוֹד, דְּבִשְׁמָא דָּא לָא זָן עָלְמִין, אֶלָּא בִּשְׁמָא דַּיְיָ). So it is indeed (הָכִי הוּא וַדַּאי). When it is a messenger from Abba and Imma, it is called “angel” (כַּד שָׁלִיחַ מִגּוֹ אַבָּא וְאִמָּא, אִקְרֵי מַלְאָךְ). And when it rests upon its place, upon the two Keruvim, its name is Adonai (וְכֵיוָן דְּשָׁארִי עַל דּוּכְתִין, עַל תְּרֵין כְּרוּבִין אֲדֹנָי שְׁמֵיהּ).

To Moshe, when it first appeared to him, it is written “angel” (שֶׁנֶּאֱמַר לְמֹשֶׁה כַּד אִתְחֲזֵי לֵיהּ בְּקַדְמִיתָא, אִקְרֵי מַלְאָךְ) (Exodus 3). To Ya‘aqov it was not revealed thus (לְיַעֲקֹב לָא אִתְחֲזֵי הָכִי), but in likeness, as it is written: “And Raḥel came” (Bereshit 29) (אֶלָּא בְּדוּגְמָא, דִּכְתִיב וְרָחֵל בָּאָה). This is the image of another Raḥel, as it is written: “Thus says Hashem: A voice is heard in Rama… Raḥel weeping for her children” (Jeremiah 31) (דָּא דִּיּוּקְנָא דְּרָחֵל אַחֲרָא, דִּכְתִיב כֹּה אָמַר יְיָ, קוֹל בְּרָמָה נִשְׁמָע… רָחֵל מְבַכָּה עַל בָּנֶיהָ). And “Raḥel came” without qualification, with the flock that is her grades (וְרָחֵל בָּאָה סְתָם, עִם הַצֹּאן דַּרְגִין דִּילָהּ). Which belong to her father, indeed (אֲשֶׁר לְאָבִיהָ ודַּאי). And all are entrusted and appointed into her hands (וְכֻלְּהוּ אִתְמְנוּן וְאִתְפַּקְּדוּן בִּידָהּ). For she is a shepherdess, she leads them, and she is appointed over them (כִּי רוֹעָה הִיא, אִיהִי מַנְהִיגָא לוֹן, וְאִתְפַּקְּדָא עָלַיְיהוּ).