Daf 215a (דַּף רט״ו ע״א)

Afterwards, on the eighth day (לְבָתַר בְּיוֹמָא תְּמִינָאָה), it is the joy of the Orayta (חֶדְוָותָא דְּאוֹרַיְיתָא הוּא). For then the Zivug of the body (דְּהָא כְּדֵין זִוּוּגָא דְּגוּפָא), is the Zivug of all (הוּא זִוּוּגָא דְּכֹלָּא), to become all one (לְמֶהֱוִי כֹּלָּא חַד), and this is the perfection of all (וְדָא הוּא שְׁלִימוּ דְּכֹלָּא). And this day is truly the day of Yisrael (וְדָא יוֹמָא דְּיִשְׂרָאֵל אִיהוּ וַדַּאי), and their banquet is theirs alone (וְעַדְבָא דִּידְהוּ בִּלְחוֹדַיְיהוּ), that no other has a portion in it (דְּלֵית בֵּיהּ חוּלָקָא לְאַחֲרָא). Blessed are Yisrael in this world (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין), and in the world to come (וּבְעָלְמָא דְּאָתֵי). Concerning them it is written (עָלַיְיהוּ כְּתִיב), “For you are a holy people to Hashem your God…” (כִּי עַם קָדוֹשׁ אַתָּה לַיְיָ אֱלֹהֶיךָ וְגו׳) (Deuteronomy 14). “Pinchas son of El'azar son of Aharon the priest has turned My wrath away from the children of Yisrael…” (פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל וְגו׳) (Numbers 25).

Rabbi Yehudah opened (רִבִּי יְהוּדָה פָּתַח), “Remember, I pray you, who ever perished being innocent? And where were the upright cut off?” (זְכָר נָא מִי הוּא נָקִי אָבָד וְאֵיפֹה יְשָׁרִים נִכְחָדוּ) (Job 4). There we learned (תַּמָּן תָּנֵינָן), whoever sees a rainbow in its colors (מַאן דְּחָמֵי קֶשֶׁת בִּגְוָונוֹי) (Some say: in its rivers (ס״א נַהֲרִין), must bless, Blessed is He who remembers the covenant (אִצְטְרִיךְ לְבָרְכָא בָּרוּךְ זוֹכֵר הַבְּרִית). For this is the holy covenant standing firm (בְּגִין דְּדָא אִיהוּ בְּרִית קַיְּימָא קַדִישָׁא), which Kudsha Berikh Hu set in the earth (דְּשַׁוִּי קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא), that the waters of the flood should not come upon it again (דְּלָא יֵיתֵי עָלָהּ מֵי טוֹפָנָא). For when many guilty ones are in the world (בְּגִין דְּכַד סְגִיאוּ חַיָּיבִין בְּעָלְמָא), Kudsha Berikh Hu desires to destroy them (בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאוֹבָדָא לוֹן). Then He remembers that oath which He swore to the earth (וּכְדֵין דָּכִיר לוֹן הַאי אוֹמָאָה דְּאוֹמֵי לְאַרְעָא), as it is written two times, Lo, Lo (דִּכְתִיב תְּרֵי זִמְנֵי לֹא לֹא): “I will not again curse” (לֹא אוֹסִיף לְקַלֵּל) and “I will not again smite” (וְלֹא אוֹסִיף עוֹד לְהַכּוֹת) (Bereshit 8). This is the oath (דָּא אִיהוּ אוֹמָאָה). As it is written (כְּמָה דִּכְתִיב), “As I have sworn that the waters of Noach should no more go over the earth” (אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבוֹר מֵי נֹחַ) (Isaiah 54). (Connected with the Ra‘aya Meheimna) (קָשׁוּר עִם הָרַעְיָא מְהֵימְנָא).

Ra‘aya Meheimna

Ra‘aya Meheimna said to him (אָמַר לֵיהּ רַעְיָא מְהֵימָנָא), you have spoken well (שַׁפִּיר קָאַמְרַת), but because Eliyahu, who is Pinchas (אֲבָל בְּגִין דְּאֵלִיָּהוּ דְּאִיהוּ פִּנְחָס), was zealous for the covenant (קַנֵּי עַל בְּרִית), it is necessary to renew many words concerning him (צָּרִיךְ לְחַדְתָּא מִלִּין סַגִיאִין בֵּיהּ). For this parashah is written in the Orayta in his name (דְּהַאי פַּרְשְׁתָא כְּתִיבָא בְּאוֹרַיְיתָא עַל שְׁמֵיהּ), about whom it is said (דְּעָלֵיהּ אִתְּמַר), “I have been very zealous” (קַנֹּא קִנֵּאתִי) (I Kings 19). Two zeals (תְּרֵי קְנָאוֹת): one with Shaddai above (חַד בְּשַׁדַּ״י דִּלְעֵילָּא), and the other with Shaddai below (וְתִנְיָינָא בְּשַׁדַּ״י דִּלְתַתָּא). Because of this, He made two oaths (וּבְגִין דָּא עָבִיד תְּרֵין שְׁבוּעוֹת): [some say: with two Lo [no], Lo [no]] (נ״א בְּתַרֵין לֹא לֹא); [some say: two times] (ס״א בְּתַרֵין זִמְנִין), in both of them (בְּתַרְוַויְיהוּ), two times Lo [no], Lo [no] (וּתְרֵין זִמְנִין לֹא לֹא). But Rabbi Yehudah said (אֲבָל רִבִּי יְהוּדָה אָמַר): whoever sees the rainbow in its shining colors (מַאן דְּחָמֵי קֶשֶׁת בִּגְוָונוֹי נְהִירִין), must bless (צָּרִיךְ לְבָרְכָא): “Blessed is He who remembers the covenant” (בָּרוּךְ זוֹכֵר הַבְּרִית). And in exile it is not seen in its colors as fitting (וּבְגָלוּתָא דְּלָאו אִיהוּ נָהִיר בִּגְוָונוֹי כְּדְקָא יֵאוֹת). And not only this, but sometimes it shines a little (וְלֹא עוֹד אֶלָּא דִּלְזִמְנִין נָהִיר זְעֵיר), and sometimes it does not shine at all (וְזִמְנִין לָא נָהִיר כְּלַל). Sometimes it appears complete (זִמְנִין אִתְחֲזִי בִּשְׁלִימוּ), and sometimes not (וְזִמְנִין לָאו). For the rainbow alludes in its colors (דְּקֶשֶׁת קָא רָמִיז גְּוָונוֹי), to the three ranks of Kohanim, Leviim, and Yisrael (לְזַכְוָון דְּכֹהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים). When they are proper (כַּד אִינּוּן שַׁפִּירִין), then the rainbow shines in its colors, which are three (דְּנָהִיר קֶשֶׁת בְּגְוָונוֹי דְּאִינּוּן תְּלַת).

Arise, Rabbi Yose the Galilean (קוּם אַנְתְּ רִבִּי יוֹסֵי הַגָלִילִי), and say (וְאֵימָא), for these are beautiful words you have spoken in the first teaching (דְּהָא מִלִּין שְׁפִּירִין קָאַמְרַת בְּחִבּוּרָה קַדְמָאָה): the rainbow comes only to protect the world (דְּקֶשֶׁת לָא אַתְיָא אֶלָּא לְאַגָּנָא עַל עָלְמָא). For the King, whenever His children sin (לְמַלְכָּא, דִּבְכָל זִמְנָא דִּבְרֵיהּ חָב), and the King looks at the Matronita (וּמַלְכָּא חֲזֵי לְמַטְרוֹנִיתָא), the wrath of the King is calmed (סָלִיק רוּגְזָא דִּבְרֵיהּ). As it is written (דִּכְתִּיב), “And I will see it to remember the everlasting covenant” (וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם) (Bereshit 9). And therefore the rainbow is not seen except to protect the world (וְעַל דָּא לָא אִתְחֲזִי קֶשֶׁת, אֶלָּא לְאַגָּנָא עַל עָלְמָא). And it is not revealed except in the precious garments of Molcho (וְלָא אִתְגַלְיָא, אֶלָּא בִּלְבוּשׁ יְקָר דְּמַלְכוּ). And at the time that there is a Tzaddik in the earth (וּבְשַׁעֲתָא דְּאִית צַּדִיק בְּאַרְעָא), he is the covenant (אִיהוּ בְּרִית), to establish the covenant (לְמֵיקָם בְּרִית). But in exile (וְכִי בְּגָלוּתָא), Kudsha Berikh Hu is separated from the Matronita (קוּדְשָׁא בְּרִיךְ הוּא אִתְרְחַק מִמַּטְרוֹנִיתָא).

And how can the Matronita be clothed in royal garments in exile? (וְאֵיךְ מַטְרוֹנִיתָא אִתְלַבְּשַׁת לְבוּשֵׁי מַלְכוּתָא בְּגָלוּתָא). But in exile (אֲבָל בְּגָלוּתָא), her garment is of darkness (לְבוּשָׁהּ דְּקַדְרוּת). And she says (וְאִיהוּ אַמְרַת), “Do not look upon me that I am blackened” (אַל תִּרְאוּנִי שֶׁאֲנִי שֶׁחַרְחֹרֶת) (Song of Songs 1). Rather, surely that rainbow which appears in exile (אֶלָּא וַדַּאי הַהוּא קֶשֶׁת דְּאִתְגַּלְיָיא בְּגָלוּתָא), it is not truly it (לָאו אִיהוּ), but it is Metatron (אֶלָּא מְטַטְרוֹ״ן), who is called Shaddai (דְּאִתְקְרֵי שַׁדַּ״י). And he is (וְאִיהוּ), “His servant, the elder of his house” (עַבְדּוֹ זְקַן בֵּיתוֹ) (Bereshit 24), who rules over all that is his (דְּשַׁלִּיט בְּכָל דִּילֵיהּ), in exile (בְּגָלוּתָא). And his children are called the servants of Kudsha Berikh Hu (וּבְנוֹי, אִתְקְרִיאוּ עֲבָדִים דְּקוּדְשָׁא בְּרִיךְ הוּא). But the children of the Matronita are called sons (וּבְנֵי מַטְרוֹנִיתָא בָּנִים). And because of this (וּבְגִין דָּא): if as sons, if as servants (אִם כְּבָנִים אִם כַּעֲבָדִים). And at the time when the Temple was destroyed (וּבְזִמְנָא דְּאִתְחָרַב בֵּי מַקְדְשָׁא), it has been established that the servants covered their heads (אוּקְמוּהָ דַּעֲבָדִים חָפוּ רֹאשָׁם), and the men of deeds were diminished (וְנִתְדַלְדְלוּ אַנְשֵׁי מַעֲשֵׂה). Surely they are called men of deeds (וַדַּאי אַנְשֵׁי מַעֲשֵׂה אִתְקְרִיאוּ), on account of the Matronita (עַל שֵׁם מַטְרוֹנִיתָא), as it is said of her (דְּאִתְּמַר עָלָהּ), “Many daughters have done valiantly, but you rise above them all” (רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה) (Proverbs 31).

But if there is a Tzaddik (אֲבָל אִי אִית לֵיהּ צַּדִיק), whose merits and deeds illumine the Matronita (דְּזַכְווֹי וְעוֹבָדוֹי לְאַנְהָרָא, בְּהוֹן מַטְרוֹנִיתָא), and strip from her the garments of darkness (וּלְמִפְשַׁט מִנָּהּ לְבוּשֵׁי קַדְרוּתָא), which are stripped away, and adorn her with garments of radiant colors (דִּפְשָׁטִין וּלְקַשְׁטָא לָהּ בִּלְבוּשִׁין דִּגְוָונִין נְהִירִין), the secrets of the Orayta (דְּרָזִין דְּאוֹרַיְיתָא), what is written of it? (מַה כְּתִיב בֵּיהּ). “And I will see it, to remember the everlasting covenant” (וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם) (Bereshit 9). And I will see it (וּרְאִיתִיהָ), in the radiant secrets of the Orayta (בְּרָזִין נְהִירִין דְּאוֹרַיְיתָא), which is called the light of Raz [the Secrets] (דְּאוֹר רָ״ז אִתְקְרֵי). This is what is written (הֲדָא הוּא דִכְתִיב), “For the commandment is a lamp, and the Torah is light” (כִּי נֵר מִצְּוָה וְתוֹרָה אוֹר) (Proverbs 6). And in these secrets it is said, “And I will see it” (וּבְאִלֵּין רָזִין אִתְּמַר וּרְאִיתִיהָ). And in that time the wrath of the King is removed (וּבְהַהוּא זִמְנָא סָלִיק מִנֵּיהּ רוּגְזָא דִּבְרֵיהּ), as it is written (כְּדִכְתִיב), “And the wrath of the King was appeased” (וַחֲמַת הַמֶּלֶךְ שָׁכָכָה) (Esther 7). And the King says to her in the prayer of standing before Him (וְיֵימָּא לָהּ מַלְכָּא בִּצְּלוֹתָא דַּעֲמִידָה קַמֵּיהּ), “What is your request, and it shall be granted to you; and what is your petition?” (מַה שְּׁאֵלָתֵךְ וְיִנָּתֶן לָךְ וּמַה בַּקָּשָׁתֵךְ) (Esther 5). At that time her request is for her redemption and the building with her (בְּהַהוּא זִמְנָא, שְׁאֵלְתָּא עַל פּוּרְקָנָא דִּילָהּ, וּבְנָהָא עִמֵּיהּ), as it is written (הֲדָא הוּא דִכְתִיב), “Let my soul be given at my request, and my people at my petition” (תִּנָּתֶן לִי נַפְשִׁי בִּשְׁאֵלָתִי וְעַמִּי בְּבַקָּשָׁתִי) (Esther 7). But the rainbow which appears in the world during exile (אֲבָל קֶשֶׁת דְּאִתְחַזְיָא בְּעָלְמָא בְּגָלוּתָא), which is of the servant (דְּעַבְדָּא אִיהוּ), sometimes goes forth complete (זִמְנִין דְּנָפִיק בִּשְׁלִימוּ), when his children prepare their deeds (כַּד בְּנוֹי מַכְשִׁירִין עוֹבָדוֹי). And sometimes it is not found complete (וּלְזִמְנִין לָא אִשְׁתְּכַח בִּשְׁלִימוּ), when his children do not prepare their deeds (כַּד בְּנוֹי לָא מַכְשְׁרִין עוֹבָדוֹי). Here a part is missing (כָּאן חָסֵר).

And if not for the letter Yod of Shaddai (וְאִי לָאו בְּגִין אוֹת יוֹ״ד דְּשַׁדַּ״י), which Pinchas was zealous for (דְּקַנִּי עֲלָהּ פִּנְחָס), they from the tribe of Shimon would have killed him and destroyed him from the world (דְּאַגִין לֵיהּ מִשִׁבְטָא דְּשִׁמְעוֹן הֲווּ קַטְלִין לֵיהּ וְאוֹבְדִין לֵיהּ מֵעָלְמָא). And because of this it is written (וּבְגִין דָּא דִכְתִיב), “Remember, I pray you, who is the innocent that perished? And where were the upright cut off?” (זְכוֹר נָא מִי הוּא נָקִי אֲבַד וְאֵיפֹה יְשָׁרִים נִכְחָדוּ) (Job 4). This is Pinchas (דָּא פִּנְחָס). And the upright who were cut off (וְאֵיפֹה יְשָׁרִים נִכְחָדוּ)-these are they who prepare their deeds before the King (אִלֵּין דִּמְכַשְׁרִין עוֹבָדֵיהוֹן קַמֵּי מַלְכָּא), and are zealous for His Name (וּמְקַנִּין עַל שְׁמֵיהּ), and sanctify Him in public (וּמַקְדִּישִׁין לֵיהּ בָּרַבִּים).

Thus they sanctify Him above (הָכִי מְקַדְשִׁין לֵיהּ לְעֵילָּא), among the appointed powers of the other nations (בֵּין מְמָנָן דִּשְׁאַר עַמִּין). And all the ministers are made to know Him by His appellations (וְאִשְׁתְּמוֹדְעִין לֵיהּ כָּל מְמָנָא בְּכִנוּיֵיהּ). But Yisrael are made to know above all by the Name YHVH (אֲבָל יִשְׂרָאֵל אִשְׁתְּמוֹדְעִין לְעֵילָּא כֹּלָּא בְּשֵׁם יְדוָֹ״ד), which is the Life of all appellations (דְּאִיהוּ חַיֵּי כָּל כִּנּוּיִין). And every name and appellation testifies of Him (וְכָל שֵׁם וְכִנּוּי סָהִיד עָלֵיהּ). El testifies of Him (אֵ״ל סָהִיד עָלֵיהּ), that He has power over all gods (דְּאִית לֵיהּ יְכוֹלֶת עַל כָּל אֵל), as it is written (הֲדָא הוּא דִכְתִיב), “I will seek unto El” (אֲנִי אֶדְרוֹשׁ אֶל אֵל) (Job 5). El is the Master of all powers (אֵל, מָארֵי דְּאֵל). Elohim testifies of Him (אֱלֹהִים סָהִיד עָלֵיהּ), that He is the God of gods (דְּאִיהוּ אֱלֹהֵי הָאֱלֹהִים). Adonai testifies of Him (אֲדֹנָ״י סָהִיד עָלֵיהּ), that He is the Lord of lords (דְּאִיהוּ אֲדוֹנֵי הַאֲדוֹנִים). Likewise with every name (אוּף הָכִי כָּל שֵׁם). For every sefirah and every angel has for itself a known name (דְּכָל סְפִירָה וּמַלְאָךְ אִית לְכָל חַד שֵׁם יְדִיעַ), to be known by every group through that name of its King (לְאִשְׁתְּמוֹדְעָא לְכָל כַּת בְּהַהוּא שֵׁם דְּמַלְכָּא דִּילֵיהּ). But Yisrael are made to know Him by YHVH (אֲבָל יִשְׂרָאֵל, אִשְׁתְּמוֹדְעָן לֵיהּ בְּיהו״ה).

And the secret of the matter is (וְרָזָא דְּמִלָּה), a single human can have for himself many steeds (בַּר נָשׁ חַד יָכִיל לְמֶהֱוִי לֵיהּ כַּמָה סוּסְוָון). So too all Yisrael are the children of Adam (אוּף הָכִי כָּל יִשְׂרָאֵל אִינּוּן בְּנוֹי דְּאָדָם), and every child must be for his father like a horse and like a donkey for bearing burdens (וְכָל בְּרָא צָּרִיךְ לְמֶהֱוִי לֵיהּ לַאֲבוּי כַּסּוּס וְכַחֲמוֹר לְמָשׂוּי), and be bowed beneath him (וּלְמֶהֱוִי כָּפִיף תְּחוֹתוֹי). And this is the secret of (וְהַאי אִיהוּ רָזָא) “Man and beast You save, Hashem” (אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ) (Psalms 36). For he is a child of Adam (דְּאִיהוּ בְּרָא דְּאָדָם), and makes himself like a beast beneath him (וְעָבִיד גַּרְמֵיהּ כַּבְהֵמָה תְּחוֹתוֹי).

And because of this it is the command of Kudsha Berikh Hu in the Orayta (וּבְגִין דָּא אִיהוּ פִּקּוּדָא דְקוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא), that a brother perform yibbum to the wife of his brother (לְמֶהֱוִי אָח מְיַבֵּם לְאִתְּתֵיהּ דְּאָח), to raise up a child for his brother (לְמֶעְבַּד בְּרָא לַאֲחוּי), so that he not be lost from that world (בְּגִין דְּלָא יִתְאֲבִיד מֵהַהוּא עָלְמָא). And this is like the secret of mixed kinds in tzitzit (וְהַאי אִיהוּ כְּגוֹן רָזָא דְּכִלְאַיִם בְּצִּיצִּית). For they said (דְּאָמְרוּ): “What I forbade you here, I permitted you here” (מַה שֶׁאָסַרְתִּי לָךְ כָּאן, הֵתַּרְתִּי לָךְ כָּאן). I forbade you mixed kinds of the world (אָסַרְתִּי לָךְ כִּלְאַיִם דְּעָלְמָא), I permitted you mixed kinds of tzitzit (הֵתַּרְתִּי לָךְ כִּלְאַיִם דְּצִּיצִּית). I forbade you a brother’s wife (אָסַרְתִּי לָךְ אֵשֶׁת אָח), I permitted you a yevamah (הֵתַּרְתִּי לָךְ יְבָמָה).

Like grafting apples or palms from their own kind (כְּגוֹן מַרְכִיבִים תַּפּוּחִים אוֹ דְּקָלִּים מִן בְּמִינוֹ). And it is forbidden to graft a kind with that which is not its kind (וְאָסוּר לְאַרְכָּבָא מִין בְּשֶׁאֵינוֹ מִינוֹ). And it is said regarding him (וְאִתְּמַר בֵּיהּ), “For man is the tree of the field” (כִּי הָאָדָם עֵץ הַשָּׂדֶה) (Deuteronomy 20). But in the case of a yevamah, one grafts a kind with that which is not its kind (וּבַיְּבָמָה מַרְכִּיבִין מִין בְּשֶׁאֵינוֹ מִינוֹ), so as not to destroy the soul of the dead (בְּגִין דְּלָא לִתְאֲבִיד [לְהַאֲבִיד] נֶפֶשׁ הַמֵּת). “And his name shall not be blotted out from Yisrael” (וְלֹא יִמָּחֶה שְׁמוֹ מִיִּשְׂרָאֵל) (Deuteronomy 25). And this is the secret of Gilgul (Reincarnation) (וְהַאי אִיהוּ רָזָא דְּגִלְגּוּל). A wheel has no motion without a water-channel (גַּלְגַּל לֵית לֵיהּ תְּנוּעָה בְּלָא אֲמַת הַמַּיִם), so too the water-channel is the secret of the letter Vav (אוּף הָכִי, אֲמַת הַמַּיִם רָזָא דְּאָת ו׳), within which the wheel of Gilgul (Reincarnation) is made (בֵּיהּ אִתְעָבִיד גַּלְגַּל גִּלְגּוּל). And the secret of the matter is (וְרָזָא דְּמִלָּה): just as a wheel has no motion without the water-channel (מַה גַּלְגַּל אֵין לוֹ תְּנוּעָה בְּלָא אֲמַת הַמַּיִם), so too the wheel is Yod (אוּף הָכִי, גַּלְגַּל אִיהוּ י׳), and it has no motion without the water-channel which is Vav (וְלֵית לֵיהּ תְּנוּעָה בְּלָא אֲמַת הַמַּיִם דְּאִיהוּ ו׳). The yevamah is Heh (יְבָמָה ה׳). To this pertains Binah, “between Yah” (לְהַאי אִיהוּ בִּינָ״ה בֵּ״ן יָ״הּ). With the letter Yod He created the world to come-an elongated world, which is Vav (בְּאוֹת י׳ בָּרָא עָלְמָא דְּאָתֵי, עוֹלָם אָרוֹךְ, דְּאִיהוּ ו׳).

Because of this, whoever has no son is not of the children of the world to come (בְּגִין דָּא, מַאן דְּלֵית לֵיה בֵּן, לָאו אִיהוּ מִבְּנֵי עָלְמָא דְּאָתֵי). For the sea is opposite him, and from it he goes out (דְּיַמָּא לָקֳבְלֵיהּ, וּמִנֵּיהּ נָפִיק), and from between them Vav (מִבֵּינַיְיהוּ ו׳). And from it branch out many streams (וּמִנֵּיהּ מִתְפַּלְּגִין כַּמָה נַחֲלֵי), which circle the world (דְּאִינּוּן מְסַבְּבִין עָלְמָא), until they return to the sea from which they came out (עַד דְּחַזְרוּ לְיַמָּא דְּנַפְקוּ מִתַּמָּן). And because of this the verse says (וּבְגִין דָּא אָמַר קְרָא): “All the streams go to the sea, yet the sea is not full; to the place where the streams go…” (כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא אֶל מְקוֹם שֶׁהַנְּחָלִים וְגוֹ׳) (Ecclesiastes 1), until they return in the manner that they went out (עַד דְּאָהַדְרוּ כְּגַוְונָא דְּנַפְקוּ).