Daf 216a (דַּף רט״ז ע״א)

Even so, (אוּף הָכִי), (Ecclesiastes 12) and the spirit shall return to the Elohim Who gave it (וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ). In the manner that it was given to her in completeness (כְּגַוְונָא דְּיָהִיב לָהּ שְׁלֵימָתָא). If she returns in Teshuvah (אִם תָּשׁוּב בְּתִיּוּבְתָא), which is Binah (דְּאִיהוּ בִּינָ״ה), the “Son of Yah” (בֵּ״ן יָ״הּ), the Supernal (עִלָּאָה). The letter He ascends in the letter Yod to fifty (אָת ה׳ סְלִיקַת בְּאָת י׳ לְחַמְשִׁין), ten times five (עֶשֶׂר זִמְנִין חֲמֵשׁ). Behold, this is Yam, Yah (הָא אִיהוּ יָ״ם, יָ״הּ). The “Son,” a river that goes out from the sea (בֵּ״ן, נַחַל דְּנָפַק מִן יַמָּא), and is divided into several rivers (וְאִתְפְּלִיג לְכַמָּה נַחֲלִין), in the likeness of a tree that spreads into several branches (כְּגַוְונָא דְּאִילָנָא דְּאִתְפְשַׁט לְכַמָּה עַנְפִּין). And if the Neshama does not return complete (וְאִי לָא חָזַר נִשְׁמְתָא שְׁלֵימָתָא), in the manner that it was perfected (כְּגַוְונָא דְּאִשְׁתְּלָמַת), it is said concerning her (אִתְּמַר בָּהּ): There they are returning to go, she and all other Neshamot (שָׁם הֵם שָׁבִים לָלָכֶת, אִיהִי וְכָל נִשְׁמָתִין אַחֲרָנִין). Even so, he is not complete in the Son (אוּף הָכִי לָאו אִיהוּ שְׁלִים בְּבֶן), if he does not have the Daughter (אִי לֵית לֵיהּ בַּת), which is this world (דְּאִיהוּ עָלְמָא דֵּין), to be complete in this world which was created with He (לְמֶהֱוִי שְׁלִים בְּהַאי עָלְמָא דְּאִתְבְּרֵי בְּה׳). This is what is written (הֲדָא הוּא דִכְתִיב), (Bereshit 2) These are the generations of the heavens and the earth when they were created (אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם). (אלא)

YHV (יְה״וּ), (Job 33) Behold, all these does El act, twice, three times with a man (הֵן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר). And the wicked ones of whom it is said (וְרַשִּׁיעַיָּיא דְּאִתְּמַר בְּהוֹן), (Ecclesiastes 8) And so I saw the wicked buried and they came (וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וָבָאוּ), they caused These are your gods, O Yisrael (גַּרְמוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל), of whom it is said (דְּאִתְּמַר עָלַיְיהוּ), (Amos 2) For three transgressions of Yisrael (עַל שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל). After they corrupted themselves three times (בָּתַר דְּקִלְקְלוּ גַּרְמַיְיהוּ תְּלַת זִמְנִין), and did not merit in YHV (וְלָא זָכֵי בְּיְה״וּ), of whom it is said (דְּאִתְּמַר בֵּיהּ), (Ecclesiastes 11) In the place where the tree falls, there it shall be (מְקוֹם שֶׁיִּפּוֹל הָעֵץ שָׁם יְהוּ). Upon four I will not turn it back (עַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ), that is, He (דְּהַיְינוּ ה׳). And they are judged in Gehinnom (וְאִתְדָּנוּ בַּגֵיהִנָּם), in destruction, wrath, and fury (בְּמַשְׁחִית אַף וְחֵימָה). And the garments of these three letters (וּלְבוּשִׁין דִּתְלַת אַתְוָון אִלֵּין), are recognized in the bow (אִשְׁתְּמוֹדְעִין בַּקֶּשֶׁת), which are white, red, and green (דְּאִינּוּן חִיוָּור סוּמָק וְיָרוֹק). He who comes the first time, he is white (מַאן דְּיִיתֵי בְּזִמְנָא חֲדָא, אִיהוּ חִיוָּור). The second time, red (בְּתִנְיָינָא, סוּמָק). The third time, green (בִּתְלִיתָאָה, יָרוֹק). And because in Ya'akov the letters were included (וּבְגִין דִּבְיַעֲקֹב אִתְכְּלִילוּ אַתְוָון), the tree was rooted and planted and multiplied (וְאִשְׁתְּרָשׁ אִילָנָא וְאִתְנְטָע וְאִתְרַבָּא), and it produced a good fruit (וְאִתְעָבִיד אִיבָּא טָבָא). (Isaiah 29)

Now Ya'akov shall not be ashamed, neither shall his face now wax pale (לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יְחֱוָרוּ), to be his chariot for the evil inclination (לְמֶהֱוִי מֶרְכַּבְתֵּיהּ בְּיִצֶּר הָרָע), which is the serpent (דְּאִיהוּ נָחָשׁ), and all kinds of evil beast (וְכָל מִינֵי חַיָּה בִּישָׁא). And because of this (וּבְגִין דָּא), (Hosea 12) He strove with an angel and prevailed (וַיָּשַׂר אֶל מַלְאָךְ וַיוּכָל). And because man is called a tree (וּבְגִין דְּאִתְקְרֵי אָדָם אִילָנָא), this is the mystery (אִיהוּ רָזָא דָּא), of a tree planted in a place that produced no fruit (לְאִילָנָא דְּאִתְנָטַע בַּאֲתָר דְּלָא עָבִיד אִיבָּא). What did He do? (מֶה עָבֵד). He uprooted it and planted it in another place (עָקַר לֵיהּ וּנְטָעֵיהּ בַּאֲתָר אַחֲרָא). And because of this they established (וּבְגִין דָּא אוּקְמוּהָ), from every place that was not held to be barren (מִכָּל מָקוֹם דְּלָא הֲוִי מוּחְזָק לְמֶהֱוִי עָקָר), until he went to the Land of Yisrael (עַד דְּאָזִיל לְאֶרֶץ יִשְׂרָאֵל), and was planted there in a woman (וְאִתְנְטָע תַּמָּן בְּאִתְּתָא).

Even so the Tzaddik (אוּף הָכִי צַדִּיק), who is moved from place to place (דְּאִיהוּ מִטַלְטֵל מֵאֲתָר לְאֲתָר), from house to house (מִבַּיִת לְבַיִת), it is as though he comes in Gilgul many times (כְּאִילּוּ יֵיתֵי בְּגִלְגּוּלָא זִמְנִין סַגִּיאִין). And this is (וְהַיְינוּ), (Exodus 20) And He does Chesed to thousands, to those who love Him (וְעוֹשֶׂה חֶסֶד לַאֲלָפִים לְאוֹהֲבָיו), until he merits to the complete world to come (עַד דְּיִזְכֶּה לְעָלְמָא [דאתי] שְׁלִים). But for the guilty ones (אֲבָל לְחַיָּיבַיָּא), he is not brought more than three times (לָא אַיְיתֵי לֵיהּ יַתִיר מִתְּלַת זִמְנִין). And if he returns in Teshuvah (וְאִי חָזַר בְּתִיּוּבְתָא), it is said about him (אִתְּמַר בֵּיהּ): Exile atones for sin (גָּלוּת מְכַפֶּרֶת עֲוֹן). And because of this it is established from every place (וּבְגִין דָּא אוֹקְמוּהָ מִכָּל מָקוֹם), Tzaddikim do not again return to their dust (צַּדִּיקִים שׁוּב אֵינָן חוֹזְרִים לַעֲפָרָם).

But rather he hints (אֶלָּא קָא רָמִיז), (Leviticus 14) And he shall take other dust and plaster the house (וְעָפָר אַחֵר יִקַּח וְטָח אֶת הַבָּיִת). (Job 34) And man shall return to dust (וְאָדָם עַל עָפָר יָשׁוּב). (Ecclesiastes 12) And the dust shall return to the earth as it was (וְיָשׁוֹב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה). Because he is afflicted (בְּגִין דְּהוּא מְנוּגַע), and he has in him nothing but the evil woman (וְלֵית בֵּיהּ אֶלָּא אִשָׁה רָעָה), the evil inclination (יֵצֶר הָרָע), of whom it is said (דְּאִתְּמַר בָּהּ): An evil woman is leprosy to her husband (אִשָׁה רָעָה צָּרַעַת לְבַעְלָהּ). What is his remedy? (מַאי תָּקַנְתֵיהּ). He should divorce her and be healed (יְגָרְשֶׁנָּה וְיִתְרַפֵּא). For she caused (דְּאִיהִי גַּרְמַת), (Bereshit 3) And He drove out the man (וַיְגָרֶשׁ אֶת הָאָדָם).

The man - this is the Neshama (הָאָדָם, דָּא נִשְׁמְתָא). Et - this is the wife, the mate of Adam (אֶ״ת, בַּת זוּגוֹ דְּאָדָם). (Proverbs 27) As a bird that wanders from her nest, so is a man who wanders from his place (כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ כֵּן אִישׁ נוֹדֵד מִמְּקוֹמוֹ). And because of this (וּבְגִין דָּא), (Psalms 84) Also the bird has found a house (גַּם צִפּוֹר מָצְּאָה בַיִת), this is the widow (הַיְינוּ יְבָמָה). And the free bird a nest for herself (וּדְרוֹר קֵן לָהּ), this is the redeemer (הַיְינוּ גּוֹאֵל), who has placed her chicks there, a son and a daughter (אֲשֶׁר שָׁתָה אֶפְרוֹחֶיהָ, בֵּן וּבַת).

Fortunate is he who makes a nest (זַכָּאָה אִיהוּ מַאן דְּעָבַד [לון] קִינָּא), (Leviticus 25) And shall redeem the sale of his brother (וְגָאַל אֵת מִמְכַּר אָחִיו), for he was sold for that which was not his (דְּאִיהוּ מָכוּר בַּעֲבוּר דְּלָאו דִּילֵיהּ). And because of this Moshe said (וּבְגִין דָּא אָמַר מֹשֶׁה), (Deuteronomy 3) And Hashem was angered with me for your sakes (וַיִתְעַבֵּר יְיָ בִּי לְמַעַנְכֶם).

Here is the Secret of Conception/Pregnancy [Sod ha-Ibbur] (הָכָא הוּא סוֹד הָעִיבּוּר). Ra‘aya Meheimna (רַעְיָא מְהֵימָנָא), who saved six hundred thousand (שֵׁזִיב שִׁתִּין רִבּוֹא), how many times did he come in Gilgul (כַּמָּה זִמְנִין דְּאָתֵי בְּגִלְגּוּלָא). And because of this, the merit of all depends upon Kudsha Berikh Hu in him (וּבְגִין דָּא זְכוּת כֻּלְּהוּ תַּלְיָיא קוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ). And because of this the Sages established (וּבְגִין דָּא אוֹקְמוּהָ רַבָּנָן): One woman gave birth in Egypt to six hundred thousand in one womb (אִשָּׁה אַחַת יָלְדָה בְּמִצְּרַיִם שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָד). And even though the Sages established it in other words (וְאַף עַל גַּב דְּאוֹקְמוּהָ רַבָּנָן בְּמִלִּין אַחֲרָנִין), the Torah has seventy faces (שִׁבְעִים פָּנִים לַתּוֹרָה).

For so is the way of the masters of mysteries (דְּהָכִי אֹרַח דְּמָארֵי רָזִין), they say a pearl to their disciples (אַמְרִין מַרְגָלִית לְתַלְמִידֵיהוֹן), and they do not reveal it by hint (וְלָא אִשְׁתְּמוֹדְעוּן בֵּיהּ בִּרְמִיזָא), but return the matter to them in words of laughter (אַהְדָּר לוֹן הַהוּא מִלָּה בְּמִלֵּי שְׂחוֹק). In the likeness of that one who said (כְּגַוְונָא דְּהַהוּא דְּאָמַר): One egg toppled sixty cities (דְּבֵיצָּה אַחַת, אַפִּילַת שִׁתִּין כְּרָכִין). And an egg came and fell from a bird that was flying in the air (וְאָתָא בֵּיצָּה וְנַפְלַת מִן עוֹפָא דְּהֲוָה פָּרַח בַּאֲוִירָא), and struck down those sixty cities (וּמָחָאָת אִלֵּין שִׁתִּין כְּרָכִין). And the masters of mockery said (וּמָארֵי דְּלֵיצָּנוּתָא אָמְרוּ), that he only said this because a man wrote sixty books (דְּלָא אָמַר הוּא אֶלָּא דְּבַּר נָשׁ כָּתַב שִׁשִּׁים כְּרָכִין). And an egg came that came out from a bird and erased the sixty written books (וְאָתָא בֵּיצָּה דְּנַפְקַת מִן עוֹפָא וּמְחָקַת שִׁתִין כְּרָכִין דִּכְתִיבָה). But Heaven forbid (וְחָס וְשָׁלוֹם), that the masters of Orayta should speak words of laughter and idle words in the Orayta (דְּמָארֵי אוֹרַיְיתָא אַמְרִין מִלִּין דִּשְׂחוֹק, וּדְבָרִים בְּטֵלִים בְּאוֹרַיְיתָא).

But behold they have established, (אֶלָּא הָא אוֹקְמוּהָ), (Deuteronomy 22) “young birds,” these are the masters of Mishnah (אֶפְרוֹחִים, אִלֵּין מָארֵי מִשְׁנָה). Or “eggs,” these are the masters of Mikra (אוֹ בֵּיצִּים, אִלֵּין מָארֵי מִקְרָא). And in the manner that it fell from that “falling,” which is the son of the fallen (וּכְגַוְונָא דְּנָפַל מֵהַהוּא נִפּוֹל, דְּאִיהוּ בַּר נַפְלֵי), the falling of an egg, which is an etrog, the measure in a egg (נְפִילַת בֵּיצָּה דְּאִיהוּ אֶתְרוֹג שִׁיעוּרָא בְּכַבֵּיצָּה). And regarding it is said (וּבְגִינָהּ אִתְּמַר), (Amos 9) On that day I will raise up the fallen sukkah of David (בַּיוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת). And with her fell (וְנָפְלוּ עִמָּהּ), (Song of Songs 6) sixty are they, queens (שִׁשִּׁים הֵמָּה מְלָכוֹת), who are scrolls rolled in her, like “How to roll the Shema” (דְּאִינּוּן כְּרִיכִין בָּהּ, כְּגוֹן כֵּיצַּד כּוֹרְכִין אֶת שְׁמַע). And these correspond to the sixty tractates (וְאִינּוּן לָקֳבֵל שִׁשִּׁים מַסֶּכְתּוֹת). And “maidens without number,” these are (וַעֲלָמוֹת אֵין מִסְפָּר, אִלֵּין), (Psalms 45) virgins after her, her friends (בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ), which are the Halakhot, which have no reckoning (דְּאִינּוּן הֲלָכוֹת, דְּלֵית לוֹן חוּשְׁבַּן). And that “falling” is the son of Yah; he is within the fifty gates of Binah (וְהַהוּא נִיפּוֹל אִיהוּ בֶּן יָ״הּ אִיהוּ בְּתוֹךְ נ' תַּרְעִין דְּבִינָ״ה), that is, Yah five times ten, and Vav is “falling” (דְּהַיְינוּ יָ״הּ חֲמֵשׁ זִמְנִין עֶשֶׂר ו׳ אִיהוּ נִיפּוֹל), who fell after that one of whom it is said (דְּנָפַל בָּתַר הַהִיא דְּאִתְּמַר), (Isaiah 14) How you have fallen from heaven, Heilel son of the dawn (אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵּל בֶּן שָׁחַר), and he is called “falling,” and he did not fall, and is not falling (וְאִקְרֵי נִיפּוֹל, וְלֹא נָפַל, וְלֹא נוֹפֵל).

Because in him “falling” is Yod–Vav, and he descends with them toward the two Hehs (בְּגִין דְּבֵיהּ נִיפּוֹל י״ו וְנָחִית בְּהוֹן לְגַבֵּי ה׳ ה׳), of whom it is said (דְּאִתְּמַר בְּהוֹן), (Ruth 1) And the two of them went (וַתֵּלַכְנָה שְׁתֵּיהֶן). This is that which is written (הֲדָא הוּא דִכְתִיב), (Deuteronomy 22) You shall surely send away-send away one from the first house and the second from the second house, to raise them up (שַׁלֵּח תְּשַׁלַּח חַד מִבַּיִת רִאשׁוֹן וְתִנְיָינָא מִבַּיִת שֵׁנִי, לְאַקָמָא לוֹן). This is that which is written (הֲדָא הוּא דִכְתִיב), (Psalms 96) Let the heavens rejoice and let the earth be glad (יִ״שְׂמְחוּ הַ״שָּׁמַיִם וְ״תָגֵל הָ״אָרֶ ץ).

Come and see (תָּא חֲזִי), this sun is revealed by day (הַאי שִׁמְשָׁא אִתְגַלְיָא בִּימָמָא), and is covered at night (וְאִתְכַּסְיָא בְּלֵילְיָא). And it shines with six hundred thousand stars (וְנָהִיר בְּשִׁתִּין רִבּוֹא כֹּכָבַיָּא). Even so Ra‘aya Meheimna (אוּף הָכִי רַעְיָא מְהֵימָנָא), after he was gathered from the world (בָּתַר דְּאִתְכְּנִישׁ מֵעָלְמָא), he shines in six hundred thousand Neshamot of Yisrael (נָהִיר בְּשִׁתִּין רִבּוֹא נִשְׁמָתִין דְּיִשְׂרָאֵל), if the generation is as is fitting (אִי דָּרָא כַּדְּקָא יָאוּת). And this is the mystery of reincarnation (וְהַאי אִיהוּ רָזָא דְּגִלְגּוּלָא), of which Kohelet said (דְּאָמַר עָלֵיהּ קֹהֶלֶת), (Ecclesiastes 1) A generation goes and a generation comes (דּוֹר הוֹלֵךְ וְדוֹר בָּא). And they established that there is no generation less than six hundred thousand (וְאוֹקְמוּהָ דְּלֵית דּוֹר פָּחוּת מִשִּׁשִׁים רִבּוֹא). And the earth stands forever-this is Knesset Yisrael (וְהָאָרֶץ לְעוֹלָם עוֹמֶדֶת, דָּא כְּנֶסֶת יִשְׂרָאֵל). She of whom it is said (הַהִיא דְּאִתְּמַר בָּהּ), (Isaiah 66) And the earth is My footstool (וְהָאָרֶץ הֲדוֹם רַגְלָי), (Bereshit 28) And your seed shall be as the dust of the earth (וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ).

And further another mystery did the sages establish (וְעוֹד רָזָא אַחֲרָא אוֹקְמוּהָ רַבָּנָן): the generation that goes is the generation that comes (הַדוֹר שֶׁהוֹלֵךְ הוּא הַדוֹר שֶׁבָּא), one who went lame comes lame (הָלַךְ חִגֵר בָּא חִגֵר), one who went blind comes blind (הֹלֵךְ סוּמָא בָּא סוּמָא).

And further the Sages established (וְעוֹד אוֹקְמוּהָ רַבָּנָן), that Moshe was destined to receive the Orayta in the generation of the Flood (דְּעָתִיד הֲוָה מֹשֶׁה לְקַבְּלָא אוֹרַיְיתָא בְּדָרָא דְּטוֹפָנָא), but because they were wicked (אֶלָּא בְּגִין דַּהֲווֹ רַשִׁיעַיָּיא), this is what is written (הֲדָא הוּא דִכְתִיב), (Bereshit 6) beshaggam he is flesh (בְּשַׁגַּ״ם הוּא בָּשָׂר). Beshaggam-this is Moshe (בְּשַׁגַּ״ם זֶה מֹשֶׁ״ה). And why does he call him beshaggam (וַאֲמַאי קָרֵי לֵיהּ בְּשַׁגַּם). Rather, Kohelet removed two from beshaggam to conceal the matter (אֶלָּא קֹהֶלֶת חִסֵּר ב' מִן בְּשַׁגַּ״ם לְכַסָּאָה מִלָּה). He said (אָמַר), (Ecclesiastes 8) I said that also this is vanity (אָמַרְתִּי שֶׁגַּם זֶה הָבֶל). And they established it about Yitro (וְאוֹקְמוּהָ עַל יִתְרוֹ), why was his name called Keini? Because he separated from Kayin (לָמָּה נִקְרָא שְׁמוֹ קֵינִי, שֶׁנִּפְרָד מִקַּיִן).

The Holy Luminary arose and said (קָם בּוּצִּינָא קַדִישָׁא וְאָמַר), for upon this it is written (עַל דָּא כְּתִיב), (Bereshit 4) I have acquired a man with Hashem (קָנִיתִי אִישׁ אֶת יְדוָֹ״ד). For she saw with The Holy Spirit (דְּחָזָאָת לֵיהּ בְּרוּחַ הַקֹּדֶשׁ), that her sons are destined to sit in the Chamber of Hewn Stone (דַּעֲתִידִין בְּנוֹי לְמֵיתַב בְּלִשְׁכַּת הַגָּזִית). And even so Rabbi El'azar ben Pedat (וְאוֹף הָכִי רִבִּי אֶלְעָזָר בֶּן פְּדָת), when the time was pressed for him (דְּהֲוָה דְּחִיקָא לֵיהּ שַׁעֲתָא), that he had nothing except a kav of carobs from Shabbat to Shabbat (דְּלָא הֲוָה לֵיהּ אֶלָּא קַב חֲרוּבִין מְעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), like Rabbi Ḥanina (כְּמוֹ לְרִבִּי חֲנִינָא).

Why is this? (אֲמַאי הַאי), after a bat kol went out and said (בָּתַר דַּהֲוַת בַּת קוֹל נַפְקַת וְאוֹמֶרֶת): The entire world is only nourished for the sake of Ḥanina my son (כָּל הָעוֹלָם כֻּלּוֹ אֵינוֹ נִיזוֹן אֶלָּא בִּשְׁבִיל חֲנִינָא בְּנִי). But he himself caused beforehand (אֶלָּא אִיהוּ גָּרִים קוֹדֶם), that he destroyed Kav from Yod (דְּחָרַב ק״ב מִן י׳), which is Yabbok (דְּאִיהוּ יַבֹּ״ק). Even so, he had nothing except a kav of carobs (אוּף הָכִי לָא הֲוָה לֵיהּ אֶלָּא קַב חֲרוּבִין). For the letter Yod is Yihud (דְּאָת י׳ אִיהוּ יִחוּד), and from it comes the flowing to the letter Bet (וּמִנֵּיהּ אַתְיָא נְבִיעוּ לְאָת ב׳), which is Berakhah (דְּאִיהִי בְּרָכָה), and it is Kodesh (וְאִיהִי קֹדֶשׁ), and from it was sanctified the letter Kuf (וּמִנֵּיהּ אִתְקַדָּשׁ ק׳), which is Kiddushei (דְּאִיהִי קִדוּשֵׁיה).

And Rabbi Pedat caused that his carobs should be kav (וְרִבִּי פְּדָת גָּרִים לְמֶהֱוִי חֲרוּבִין דִּילֵיהּ ק״ב), which are Kedushah in Berakhah (דְּאִינּוּן קְ״דוּשָׁה בְּ״רָכָה). Even so, he had nothing except a kav of carobs (אוּף הָכִי לָא הֲוָה לֵיהּ אֶלָּא קַב חֲרוּבִין). Even so Job was the son of a yevamah (אוּף הָכִי אִיּוֹב בֶּן יְבָמָה הֲוָה), and because of this he was punished (וּבְגִין דָּא אִתְעַנָּשׁ), for what already befell him (עַל מַה דְּאִירַע לוֹ כְּבָר). And those who do not know this mystery (וְאִינּוּן דְּלָא יַדְעֵי רָזָא דָּא), say: sons, life, and sustenance are not dependent on merit (אַמְרֵי בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא), but on mazal is the matter dependent (אֶלָּא בְּמַזָּלָא תַּלְיָא מִלְּתָא). And behold we have seen Abraham (וְהָא חֲזֵינָא לְאַבְרָהָם), who saw in his mazal (דְּחָזָא בְּמַזָּלֵיהּ), that he was not destined to have a son (דְּלָא הֲוָה עָתִיד לְמֶהֱוִי לֵיהּ בְּרָא), and Kudsha Berikh Hu brought him a son (וְקוּדְשָׁא בְּרִיךְ הוּא אַפִּיק לֵיהּ לְבָרָא), as it is written (כְּדִכְתִּיב), (Bereshit 15) And He brought him outside and said, look, etc. (וַיּוֹצֵּא אוֹתוֹ הַחוּצָּה וַיּאמֶר הַבֶּט וְגוֹ׳). And they established it (וְאַקְמוּהָ), that He said to him: go out from your astrology (דְאָמַר לֵיהּ צֵּא מֵאִצְּטַגְנִינוּת שֶׁלָּךְ), and He raised him above the stars (וְהֶעֱלָהוּ לְמַעְלָה מֵהַכֹּכָבִים), and He said to him, look now toward heaven and count the stars (וְאָמַר לוֹ הַבֶּט נָא הַשָּׁמַיְמָה וּסְפוֹר הַכֹּכָבִים). Until here are the words of the sages (עַד הָכָא מִלִּין דְּרַבָּנָן), and it is necessary to explain them in a hidden way (וְצָּרִיךְ לְפָרְשָׁא לוֹן בְּדֶרֶךְ נִסְתָּר).

Come and see (תָּא חֲזֵי), all the creatures of the world (כָּל בִּרְיָין דְּעָלְמָא), before the Orayta was given to Yisrael (קוֹדֶם דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל), were dependent on mazal (הֲווֹ תַּלְיָין בְּמַזָּלָא), even sons, life, and sustenance (וַאֲפִילּוּ בְּנֵי חַיִּי וּמְזוֹנֵי). But after the Orayta was given to Yisrael (אֲבָל בָּתַר דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל), He took them out from the obligation of the stars and the mazalot (אַפִּיק לוֹן מֵחִיּוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי). And this we learn from Abraham (וְדָא אוֹלִיפְנָא מֵאַבְרָהָם). Because his sons were destined to receive the Heh from Abraham (בְּגִין דַּהֲווֹ עֲתִידִין בְּנוֹי לְקַבְּלָא ה׳ מֵאַבְרָהָם), which is the Five Books of Torah (דְּאִיהִי חֲמִשָּׁה חוּמָשֵׁי תּוֹרָה). Of which it is said (דְּאִתְּמַר בָּהּ), (Bereshit 2) These are the generations of the heavens and the earth when they were created, with Heh He created them (אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בְּה׳ בְּרָאָם).

He said to Abraham (אָמַר לְאַבְרָהָם): Because of this Heh that was added in your name (בְּגִין הַאי ה׳ דְּאִתוֹסָף בִּשְׁמָךְ), the heavens are under you (הַשָּׁמַיִם תַּחְתָּךְ), and all the stars and mazalot shine in the Heh (וְכָל כֹּכָבַיָא וּמַזָּלֵי דִּנְהִירִין בְּה׳). And not only this, but it is said in it (וְלֹא עוֹד, אֶלָּא דְּאִתְּמַר בָּהּ), (Bereshit 47) Heh for you is seed, and you shall sow with the Heh (הֵ״א לָכֶם זְרַע, וּזְרַעְתֶּם בְּהֵ״א). (Bereshit 21) For in Yitzchak shall your seed be called (כִּי בְּיִצְּחָק יִקָּרֵא לְךָ זָרַע). And because of this (וּבְגִין דָּא), everyone who labors in Orayta (כָּל הַמִשְׁתַּדֵּל בְּאוֹרַיְיתָא), obligation from the stars and the mazalot is annulled from him (בָּטִיל מִנֵּיהּ חִיוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי). If he learns it in order to fulfill its commandment (אִי אוֹלִיף לָהּ כְּדֵי לְקַיְּימָא פִּקּוּדָהָא). But if not (וְאִם לָאו), it is as though he did not labor in it (כְּאִלּוּ לָא אִשְׁתְּדַּל בָּהּ), and obligation from the stars and the mazalot is not annulled from him (וְלָא בָּטִיל מִנֵּיהּ חִיוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי). How much more the Unlearned, who are likened to beasts (כָּל שֶׁכֵּן עַמֵּי הָאָרֶץ דְּאִינּוּן אִתְמַתְלָן לִבְעִירָן).

For it is established concerning them (דְּאוֹקְמוּהָ עָלַיְיהוּ), (Deuteronomy 27) Cursed is he who lies with any beast (אָרוּר שׁוֹכֵב עִם כָּל בְּהֵמָה), for they are not annulled from obligation of the stars and the mazalot (דְּלָא אִתְבָּטְלוּן מִנְּהוֹן חִיוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי). (Psalms 103) Man, his days are as grass; as the flower of the field, so he blossoms (אֱנוֹשׁ כֶּחָצִּיר יָמָיו כְּצִּיץ הַשָּׂדֶה כֵּן יָצִּיץ), and it is said concerning him (וְאִתְּמַר בֵּיהּ), (Psalms 37) I was young, and now am old (נַעַר הָיִיתִי גַּם זָקַנְתִּי). Afterwards (לְבָתַר), (Job 33) He shall return to the days of his youth (יָשׁוּב לִימֵי עֲלוּמָיו). Like a tree whose old branches are cut off (דְּאִילָנָא דְּאִתְקְצִּיצּוּ עַנְפִין עַתִּיקִין דִּילֵיהּ), and they sprout again as at first from its roots (וְצָּמְחוּ כְּמִלְּקַדְּמִין בְּשָׁרְשׁוֹי), they return in the world as at first (אָהַדְרוּ בְּעָלְמָא כְּמִלְּקַדְּמִין). Old men die (מִיתוּ סָבִין), and they return to this world as youths (וְאִתְהַדְרוּ לְהַאי עָלְמָא עוּלְימִין). And this is the mystery that Kudsha Berikh Hu renews every day continually in Ma’aseh Bereshit (וְהַיְינוּ רָזָא דִּמְחַדֵּשׁ קוּדְשָׁא בְּרִיךְ הוּא בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית).

For a thousand die every day (דְּמֵתִין אֶלֶף בְּכָל יוֹמָא), and a thousand are renewed every day (וּמִתְחַדְּשִׁין אֶלֶף בְּכָל יוֹמָא). (Psalms 104) And wine gladdens the heart of man (וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ), this is the wine of Orayta (דָּא יִינָא דְּאוֹרַיְיתָא). For so does wine ascend, according to the calculation of Sod (Secret) (דְּהָכִי סָלִיק יַיִן, כְּחוּשְׁבַּן סוֹ״ד). And just as wine must be hidden and sealed (וּמַה יַיִ״ן צָּרִיךְ לְמֶהֱוִי סָתִים וְחָתִים), so that it not be poured for avodah zarah (דְּלָא יִתְנְסַּךְ לְעֲבוֹדָה זָרָה). Even so the secret of Orayta and all its secrets must be hidden and sealed (אוּף הָכִי צָּרִיךְ לְמֶהֱוִי סָתִים וְחָתִים סוֹד דְּאוֹרַיְיתָא, וְכָל רָזִין דִּילָהּ), and revealed only to those who fear Him (וְלָא אִשְׁתַּקְיָין אֶלָּא לִירֵאָיו). And not for nothing were many commandments made with wine (וְלָאו לְמַגָנָא עַבְדִין כַּמָּה פִּקוּדִין בַּיַיִן), and in it they bless Kudsha Berikh Hu (וּמְבָרְכִין בֵּיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא). And wine has two colors, white and red (וְיַיִן אִית לֵיהּ תְּרֵי גַּוְונִין, חִיוָּר וְסוּמָק), judgment and mercy (דִּינָא וְרַחֲמֵי). And this is the twofold addition in the wine (וְהַיְינוּ ב' תּוֹסֶפֶת בַּיַיִן). Like a rose, white and red (כְּגַוְונָא דְּשׁוֹשַׁנָּה חִיוָּרָא וְסוּמָקָא). White from the side of the right (חִוָּור מִסִּטְרָא דִּימִינָא), red from the side of the left (סוּמָק מִסִּטְרָא דִּשְׂמָאלָא). And what is the heart of man? (וּמַאי לְבַב אֱנוֹשׁ). It should have said “heart” (לֵב הֲוָה לֵיהּ לְמֵימַר).

But there is a heart entrusted to the heart (אֶלָּא אִית לֵב מָסוּר לַלֵּב). And these are the thirty-two Elohim of the work of Creation (וְאִינּוּן ל״ב אֱלֹהִים דְּעוֹבָדָא דִּבְרֵאשִׁית). Bet from Bereshit (ב' מִן בְּרֵאשִׁית), and Lamed from le’einei kol Yisrael [before the eyes of all Yisrael] (ל' מִן לְעֵינֵי כָּל יִשְׂרָאֵל): this is the second Lev [heart] (אִיהוּ ל״ב תִּנְיָינָא). This is Lev [heart], Lev [heart] (דָּא לֵ״ב לֵ״ב). [Some say: two may come to your mind] (ס״א, אִינון שְׁנַיִם סַלְּקָא דַּעְתָּךְ). Subtract eight from seventy-two (חֲסַר תְּמַנְיָא לְע״ב), which is Vayechulu [and they were completed] (דְּאִיהוּ וַיְכֻלּוּ). These are the seven days of Creation (אִינּוּן שִׁבְעָה יְמֵי בְּרֵאשִׁית). And what is the eighth? (תְּמִינָאָה מַאי הִיא). The seven days of Creation, together with “This is the book of the generations of Adam” (ז' יְמֵי בְּרֵאשִׁית, עִם זֶה סֵפֶר תּוֹלְדוֹת אָדָם) (Bereshit 5). This is seventy-two (זֶה ע״ב), in the numerical calculation of Yayin [wine] (בְּחוּשְׁבָן בְּיַיִן).