Daf 204a (דַּף ר״ד ע״א)

Fortunate is your portion, Rabbi Shimon (זַכָּאָה חוּלָקָךְ רִבִּי שִׁמְעוֹן), that you merited words supernal of your Master (דְּזָכִית לְמִלִּין עִלָּאִין דְּמָארִיךְ), and your Master is pleased with you (וּמָארָךְ אִתְרְעֵי בָּךְ), how great is the measure of extension of this path in the supernal measure (כַמָּה שִׁיעוּרָא דִּמְתִיחָן דִּשְׁבִילָא דָּא בְּשִׁיעוּרָא עִלָּאָה), of the head and the trunk and the path (דְּרֵישָׁא וְגִזְעָא וּשְׁבִילָא), and they are clothed in this extension (וְאִתְלַבְּשָׁן בִּמְתִּיחוּ דָּא). Some say: And upon this one extension, the measure of six sides, and all is unified in this letter Alef (נ״א: וְעַל דָּא מְתִיחוּ דְּאַחַד, שִׁיעוּרָא דְּשִׁית סִטְרִין. וְכֹלָּא אִתְיָחַד בְּהַאי אַת ד׳ אַחַד). And upon this, the extension of Alef (וְעַל דָּא מְתִיחוּ דְּא׳), some say: the extension of Hei (נ״א: ה׳), is the measure of six sides (שִׁיעוּרָא דְּשִׁית סִטְרִין). And all is unified in this letter (וְכֹלָּא אִתְיָחַד בְּהַאי אָת), some say: in this Alef (נ״א: אַח), and therefore, “alone shall it dwell” as is fitting (וּבְגִין כָּךְ, לְבָדָד יִשְׁכּוֹן כַּדְּקָא יָאוּת).

“And among the nations it shall not be reckoned” (וּבַגּוֹיִם לֹא יִתְחַשָּׁב) (Numbers 23). Yisrael have writing and language (יִשְׂרָאֵל אִית לוֹן כְּתָב וְלָשׁוֹן). And in every letter, they are able to look in the image and form as is fitting (וּבְכָל אָת, יַכְלִין לְאִסְתַּכְּלָא בְּדִיּוּקְנָא וְצִיּוּרָא כַּדְּקָא יָאוּת). But among the nations, the idolaters, it shall not be reckoned (אֲבָל בַּגּוֹיִם עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, לֹא יִתְחַשָּׁב). This is the secret (רָזָא דְּנָא), because they have no writing and language (בְּגִין דְּלֵית לוֹן כְּתָב וְלָשׁוֹן), and they have nothing to gaze upon and to know (וְלֵית לוֹן לְאִסְתַּכְּלָא וּלְמִנְדַּע כְּלוּם), as it is said (דְּהָא), “Vanity are they, a work of delusions” (הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתּוּעִים) (Jeremiah 10). And this secret is not reckoned in their thought and contemplation (וְלָא יִתְחָשָׁב רָזָא דְּנָא בְּמַחֲשָׁבָה וּבְאַסְתַּכְּלוּתָא דִּלְהוֹן), since they have no writing (הוֹאִיל וְלֵית לוֹן כְּתָב). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל).

“Who can count the dust of Ya'akov, and number the fourth part of Yisrael” (מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת רוֹבַע יִשְׂרָאֵל) (Numbers 23). “Who” (מִי), that supernal point, head and trunk and path (הַהוּא נְקוּדָה עִלָּאָה, רֵישָׁא וְגִזְעָא וּשְׁבִילָא), it is concealed (בִּטְמִירוּ אִיהוּ), and does not stand to be questioned outwardly (וְלָא קַיְּימָא לְשָׁאֲלָא לְבַר). But from the time that it begins to be built (אֲבָל מִשַּׁעֲתָּא דְּשָׁארִי לְאִתְבָּנָאָה), and to make a sanctuary by His will (וּלְמֶעְבַּד הֵיכָלָא בִּרְעוּתֵיהּ), it is called “Mi” (Who) (וְאִקְרֵי מִי), it begins to be built (שָׁארֵי לְאִתְבָּנָאָה), in its image, truly its very form (דִּיּוּקְנָא, דִּילֵיהּ מַמָּשׁ). He brought forth His female, in the likeness of His mother (אַפִיק נוּקְבָּא דִּילֵיהּ, בְּדִיּוּקְנָא דְּאִמֵּיהּ).

What is “Mi” (Who) (מַאי מִי). This is the head and the trunk and the path (דָּא רֵישָׁא וְגִזְעָא וּשְׁבִילָא). The letter yod (י׳). And it spread forth to be built in the extension of one sanctuary (וְאִתְפָּשַּׁט לְאִתְבָּנָאָה בִּפְשִׁיטוּ דְּחַד הֵיכָלָא), to two sides of building (לִתְרֵין סִטְרִין בָּאנֵי). And even though He brought forth Yisrael, which is Vav (וְאַף עַל גַּב דְּאַפִּיק לְיִשְׂרָאֵל. דְּאִיהוּ ו׳), nevertheless He also brought forth His female together (אוּף הָכִי אַפִּיק לְנוּקְבָּא דִּילֵיהּ כַּחֲדָא), and summoned her to Him (וְאַזְמְנָהּ לְגַבֵּיהּ).

“Mana” – as you say: “And the king appointed for them” (Daniel 1) (מָנָה, כְּמָה דְאַתְּ אָמֵר וַיְמַן לָהֶם הַמֶּלֶךְ), and “sending of portions” (Esther 9) (וּמִשְׁלוֹחַ מָנוֹת). He gave her great and precious treasure (יָהַב לֵיהּ נְבַזְבְּזָא רַב וְיַקִּירָא), and brought her forth together with him (וְאַפִּיק לָהּ כַּחֲדָא מִנֵּיהּ). In that extension which spread forth, He brought forth both of them together (בְּהַהוּא פְּשִׁיטוּ דְּאִתְפְּשַׁט אַפִּיק תַּרְוַויְיהוּ כַּחֲדָא). In this manner, extended to here and to there, He brought forth son and daughter in one moment (כגוונא דא פשוט להכא ולהכא, אפיק ברא וברתא ברגעא חדא), and therefore heaven and earth in one moment were created together (וְעַל דָּא שָׁמַיִם וָאָרֶץ בְּרֶגַע חֲדָא אִתְבְּרִיאוּ כַּחֲדָא), in one hour (בְּשַׁעֲתָא חֲדָא).

“And number the fourth part of Yisrael” (וּמִסְפָּר אֶת רוֹבַע יִשְׂרָאֵל) (Numbers 23). The “fourth part of Yisrael” – this secret is delivered to you, Rabbi; fortunate is your portion (רוֹבַע יִשְׂרָאֵל רָזָא דָּא בְּגִינָךְ ר׳ אִתְמְסַר, זַכָּאָה חוּלָקָךְ). The “fourth part of Yisrael” is the fourth, from the measure of Yisrael, this is the covenant (רוֹבַע יִשְׂרָאֵל, רְבִיעִית, מִן מְדִידוּ דְּיִשְׂרָאֵל, אִיהוּ בְּרִית). Why is it called “fourth part” (אֲמַאי אִקְרֵי רוֹבַע). Rather, the measure of the body is four covenants in its measure (אֶלָּא שִׁיעוּרָא דְּגוּפָא אַרְבַּע בְּרִיתוֹת הֲוִי בְּשִׁיעוּרָא דִּילֵיהּ). And the covenant, the fourth part, is in the measure of the measurement of the body (וּבְרִית רוֹבַע אִיהוּ בְּשִׁיעוּרָא דִּמְדִידוּ דְּגוּפָא). All is brought forth from “Mi” (Who) (כֹּלָּא אַפִּיק מִי).

Rabbi El'azar went to see Rabbi Yose his father-in-law (רִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֵחמֵי לְרִבִּי יוֹסֵי חָמוּי). Rabbi Abba and his friends went with him (רִבִּי אַבָּא וְחַבְרוֹי אַזְלוּ עִמֵּיהּ). Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר), “Hashem, in the morning You shall hear my voice…” (יְיָ בֹּקֶר תִּשְׁמַע קוֹלִי וְגוֹ׳) (Psalms 5). Hashem, in the morning – what is morning (יְיָ בֹּקֶר מַאי בֹּקֶר).

Rather, this is the morning of Avraham (אֶלָּא דָּא בֹּקֶר דְּאַבְרָהָם), who was awakened in the world (דְּאִתְּעַר בְּעָלְמָא). As it is written (דִּכְתִּיב), “And Avraham arose early in the morning” (וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר) (Bereshit 22). For when the morning comes (דְּהָא כַּד אָתֵי צַפְרָא), that morning is awakened in the world (הַהוּא בֹּקֶר אִתְּעַר בְּעָלְמָא). And it is the time of favor for all (וְהוּא עִידָּן רַעֲוָא לְכֹלָּא), to do good to the whole world (וּלְמֶעְבַּד טִיבוּ לְכָל עָלְמָא), to the worthy and to the guilty (לְזַכָּאִין וּלְחַיָיבִין). And then it is the time of prayer (וּכְדֵין עִידָּן צְלוֹתָא הוּא), to pray before the Holy King (לִמְצְלֵי קַמֵּי מַלְכָּא קַדִּישָׁא).

And therefore (וְעַל דָּא), at the time when the morning comes (בְּשַׁעֲתָא דְּאָתֵי צַפְרָא), all those prisoners of the King (כָּל אִינּוּן אֲסִירֵי מַלְכָּא), find rest (אַשְׁכָּחוּ נַיְיחָא), for it is a time of prayer for them (עִידָּן צְלוֹתָא אִיהוּ עָלַיְיהוּ). And all the more so those who return in repentance (וְכָל שֶׁכֵּן אִינּוּן דְּתַיְיבִין בְּתִיּוּבְתָּא), and offer their petitions before the Holy King (וּבָעָאן בָּעוּתְהוֹן לְקַמֵּי מַלְכָּא קַדִּישָׁא).

Because, at this time (בְּגִין, דְּהַאִי שַׁעֲתָא), one appointed angel goes forth to the side of the south (חַד מְמָנָא נָפִיק לִסְטַר דָּרוֹם), and his name is Refa’el (וּרְפָאֵל שְׁמֵיהּ), and all kinds of healings are in his hands (וְכָל זִינֵי אֲסְוְותָּא בִּידוֹי). And from the side of the south a spirit goes forth (וּמִסְטַר דָּרוֹם, נָפַק חַד רוּחָא), and it reaches that appointed angel over the healings (וּמַטִי לְגַבֵּי הֲהוּא מְמָנָא, דִּמְמָנָא עַל אַסְוָותָא). And when the prayer arrives before Kudsha Berikh Hu (וְכַד מָטֵי צְלוֹתָא לְקַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), He commands His court (פָּקִיד לְבֵי דִּינָא דִּילֵיהּ), that they should not open in judgment (דְּלָא יִפְתְּחוּן בְּדִינָא), for life is in the hand of Kudsha Berikh Hu, and not in theirs (בְּגִין דְּחַיִּים בִּידָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְלָא בִּידֵיהוֹן). And since it is a time of favor (וּמִגּוֹ דְּאִיהוּ עִידָּן רַעֲוָא), Kudsha Berikh Hu seeks the merit of that man (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא זְכוּתָא דְּהַהוּא בַּר נָשׁ), if it is found in his prayer p1-50(אִי יִשְׁתְּכַּח בִּצְלוֹתָא), or if he is the master of repentance (אוֹ דְּאִיהוּ מָארֵיהּ דְּתִיוּבְתָּא), He has compassion upon him (חָס עָלֵיהּ). At that time the sound of the birds that nest is heard (בְּהַהִיא שַׁעֲתָא קַל צִפָּרִין דִּמְקַנְנָן אִשְׁתְּמָעוּ), as it is written, “Where the birds make their nests” (אֲשֶׁר שָׁם צִפֳּרִים יְקַנֵּנוּ) (Psalms 104).

And those birds give thanks and praise to Kudsha Berikh Hu (וְאִינּוּן צִפֳּרִין אוֹדָאן וּמְשַׁבְּחָן לְּקוּדְשָׁא בְּרִיךְ הוּא). And that Ayelet haShachar (the doe of the dawn) awakens in the world (וְהַהוּא אַיֶּלֶת הַשַּׁחַר אִתְּעַר בְּעָלְמָא), and says, “How great is Your goodness which You have hidden for those who fear You…” (מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ וְגוֹ׳) (Psalms 31). Then that appointed angel goes forth (כְּדֵין הַהוּא מְמָנָא נָפִיק), and does all that he is commanded (וְעָבִיד כָּל מַה דְּאִתְפְּקַד). And if you say that the kinds of healings are in his hand, as we have said (וְאִי תֵּימָא דְּזִינֵי אַסְוָותָא בִּידוֹי כְּמָה דְּאַמָרָן). It is not so (לָאו הָכִי). For healings are not, except in the hand of the Holy King (דְּהָא אַסְוָותָא לָא הֲוִי, אֶלָּא בִּידוֹי דְּמַלְכָּא קַדִּישָׁא). But at the time that Kudsha Berikh Hu commands healing for that man (אֲבָל בְּשַׁעֲתָא דְּפָקִיד קוּדְשָׁא בְּרִיךְ הוּא אַסְוָותָא לְהַהוּא בַּר נָשׁ), he goes forth (אִיהוּ נָפִיק), and all those accusers that are appointed over evil shepherds are afraid of him (וְכָל אִינּוּן מְקַטְרְגִין דִּמְמָנָן עַל מַרְעִין בִּישִׁין, דַּחֲלִין מִנֵּיהּ). Then that spirit which journeys from the side of the south (כְּדֵין הַהוּא רוּחָא דְּקָא נָסַע מִסִּטְרָא דְּדָרוֹם), extends itself to that man (אוֹשִׁיט לֵיהּ לְהַהוּא בַּר נָשׁ), and behold, healing is found (וְהָא אַסְוָותָא אִשְׁתְּכַח). And all is in the hand of Kudsha Berikh Hu (וְכֹלָּא בִּידוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא).