Daf 217a (דַּף רי״ז ע״א)

What is “to brighten the face from oil” (מַאי לְהַצְּהִיל פָּנִים מִשָּׁמֶן). These are twelve faces (אִינּוּן י״ב פָּנִים), four of lion (ד׳ דְּאַרְיִה), four of ox (ד׳ דְּשׁוֹר), four of eagle (ד׳ דְּנֶשֶׁר). These are Michael the lion (דְּאִינּוּן מִיכָאֵל אַרְיִה), his four faces are YHVH (אַרְבַּע אַנְפִּין דִּילֵיהּ יֶהוָֹ״ה). Four faces of ox, and he is Gavriel (אַרְבַּע אַנְפִּין דְּשׁוֹר, וְאִיהוּ גַּבְרִיאֵל), and these are YHVH (וְאִינּוּן יַהוַֹ״ה). Four faces of eagle, and he is Nuriel (ד׳ אַנְפִּין דְּנֶשֶׁר, וְאִיהוּ נוּרִיאֵל), and these are YIHVH (וְאִינּוּן יִהוְֹ״ה). And these are appointed (וְאִינּוּן מְמָנָן), under Chesed, Pahad, Emet (תְּחוֹת חֶסֶ״ד פַּחַ״ד אֶמֶ״ת), the levels of the three patriarchs (דַּרְגִּין דִּתְלַת אֲבָהָן). And the Sages established (וְאוֹקְמוּהָ רַבָּנָן): the Avot, they are the chariot (הָאָבוֹת הֵן הֵן הַמֶרְכָּבָה). And the lights ascend (וְסַלְּקִין), some say points (ס״א נְקוּדִין), to the calculation of Yabbok (נְהוֹרִין לְחֻשְׁבָּן יַבֹּ״ק). And these are Melekh, Malakh, Yimlokh (וְאִינּוּן מֶלֶךְ מַלַךְ יִמְלוֹךְ), YHVH, Ehyeh, Adonai (יְהוָֹ״ה אֶהְיְ״ה אֲדֹנָ״י). Altogether Yabbok (סַךְ הַכֹּל יַבֹּ״ק). Rabbi Abba and Rabbi Yosi in Sheva Bavel belong here (רבי אבא ורבי יוסי שבע״ב שייך כאן).

Rabbi Shimon was sitting and studying this parashah (רִבִּי שִׁמְעוֹן הֲוָה יָתִיב וְלָעֵי בְּפָרְשְׁתָא דָּא). Rabbi El'azar his son came before him (אָתָא לְקַמֵּיהּ רִבִּי אֶלְעָזָר בְּרֵיהּ). He said to him (אָמַר לֵיהּ): Nadav and Avihu, what did they do in Pinchas? (נָדָב וַאֲבִיהוּא מַאי עֲבִידְתַיְיהוּ בְּפִנְחָס). If Pinchas had not been in the world when they died (אִי לָא הֲוָה פִּנְחָס בְּעָלְמָא כַּד מִיתוּ), and afterwards came into the world and completed their place well (וּבָתַר אָתָא לְעָלְמָא וְאַשְׁלִים דּוּכְתַיְיהוּ שַׁפִּיר). But Pinchas was in the world (אֲבָל פִּנְחָס בְּעָלְמָא הֲוָה), some say as deputy standing (ס״א וְסְגַן קָאֵי), and his Neshama was standing in him in existence (וְנִשְׁמָתֵיהּ בֵּיהּ בְּקִיּוּמָא קָאֵי).

He said to him, my son (אָמַר לֵיהּ בְּרִי), here is a supernal mystery (רָזָא עִלָּאָה הָכָא), and so it is (וְהָכִי הוּא). At the time they departed from the world (דִּבְשַׁעֲתָא דְּאִסְתָּלְקוּ מִן עָלְמָא), they were not concealed under the wings of the holy furnace (לָא הֲווֹ מִתְטַמְּרָן תְּחוֹת גַּדְפֵּי טִנָרָא קַדִישָׁא). Why? (מַאי טַעְמָא). Because it is written (בְּגִין דִּכְתִּיב), (Numbers 3) And they had no sons (וּבָנִים לֹא הָיוּ לָהֶם), for they lessened the image of the King (דְּאַזְעִירוּ דִּיּוּקְנָא דְּמַלְכָּא). For behold, they were not seen to serve in the great priesthood (דְּהָא אִינּוּן לָא אִתְחָזוּן לְשַׁמְּשָׁא בִּכְהוּנָה רַבָּה).

At the time that Pinchas was zealous for the holy covenant (בְּשַׁעֲתָא דְּקַנֵּי פִּנְחָס עַל בְּרִית קַדִישָׁא), and entered into many multitudes (וְעָאל בְּגוֹ כַּמָה אוּכְלוֹסִין), and raised them up (וְסָלִיק לוֹן), spearing them upon a spear before the eyes of all Yisrael (לְגַיִיפִין עַל רוּמְחָא, לְעֵינֵיהוֹן דְּכָל יִשְׂרָאֵל). When the tribe of Shimon saw with many multitudes who came against him (כַּד חָמָא שִׁבְטָא דְּשִׁמְעוֹן בְּכַמָּה אֻכְלוּסִין דְּאָתוּ לְגַבֵיהּ), his Neshama flew from him (פַּרְחָא נִשְׁמָתֵיהּ מִנֵּיהּ). And two Neshamot that were wandering without place (וּתְרֵין נִשְׁמָתִין דַּהֲווֹ עַרְטִירָאִין בְּלָא דּוּכְתָא), came near to it (אִתְקְרִיבוּ בָּהּ), and were included as one (וְאִתְכְּלִילוּ כַּחֲדָא). And his Neshama was returned (וְאִתְהַדְּרַת נִשְׁמָתֵיהּ), a crowned spirit included in two spirits (כְּלִילָא רוּחָא, דְּאִתְכְלִיל בִּתְרֵין רוּחִין), and they strengthened in him (וְאִתְתָּקָפוּ בֵּיהּ). Then his place widened (כְּדֵין רָוַוח דּוּכְתַיְיהוּ), to be a great priest (לְמֵיהֱוִי כַּהֲנָא [רַבָּא]), which was not seen before this (מַה דְּלָא [אִתְחֲזֵי] מִן קַדְמַת דְּנָא). And because of this it is written (וְעַל דָּא כְּתִיב), (Job 4) Remember now, who is the innocent that perished (זְכָר נָא מִי הוּא נָקִי אָבָד), that he did not perish at that time (דְּלָא אִתְאֲבִיד בְּהַהִיא שַׁעֲתָא), and his spirit was not lost when it flew from him (וְלָא אָבִיד רוּחֵיהּ כַּד פַּרְחָה מִנֵּיהּ). And where were the upright destroyed? (וְאֵיפֹה יְשָׁרִים נִכְחָדוּ). These are the sons of Aharon (אִלֵּין בְּנֵי אַהֲרֹן), who returned to the world (דְּאִתְהַדְרוּ לְעָלְמָא), that which they lost in their lives (מַה דְּאָבַד בְּחַיִּיהוֹן). And because of this it is written of Pinchas “ben ben” two times (וְעַל דָּא כְּתִיב בֵּיהּ בְּפִנְחָס בֶּן בֶּן, תְּרֵי זִמְנֵי). Pinchas ben El'azar ben (פִּנְחָס בֶּן אֶלְעָזָר בֶּן). What is written above this parashah (מַה כְּתִיב לְעֵילָּא מִפָּרַשְׁתָא דָּא). (Numbers 25) And Hashem said to Moshe, Take all the heads of the people and hang them up to Hashem before the sun (וַיּאמֶר יְיָ אֶל מֹשֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיְיָ נֶגֶד הַשָּׁמֶשׁ). And why does it say “before the sun”? (וְכִי עַל דְּקַטְלִין בְּלֵילְיָא, אוֹ עַל דְּקַטְלִין בִּימָמָא בְּיוֹמָא דְּעִיבָא, כְּתִיב נֶגֶד הַשָּׁמֶשׁ). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): that their death should be in revelation, just as their sin was in revelation (דְּתְהֵא מִיתָתְהוֹן בְּאִתְגַּלְיָיא, כְּמָה דְּחָבוּ בְּאִתְגַּלְיָיא).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), not for this reason was it said (לָאו בְּגִין כַּךְ אִתְּמַר). But from here we learn (אֶלָּא מֵהָכָא אוֹלִיפְנָא), in the level where a man sinned against Kudsha Berikh Hu (בְּדַרְגָא דְּחָב בַּר נָשׁ לְּקוּדְשָׁא בְּרִיךְ הוּא), in that place he must make repair for his soul (לְהַהוּא אֲתָר אִצְּטְרִיךְ לְמֶעְבַּד תְּקַנְתָּא לְנַפְשֵׁיהּ). These sinned in the holy covenant, which is called “sun” (אִינּוּן חָבוּ בִּבְרִית קַדִישָׁא דְּאִקְרֵי שֶׁמֶשׁ). Therefore their judgment and their repair is against the sun (בְּגִין כַּךְ דִּינָא וְתִקּוּנָא דִּילְהוֹן אִיהוּ כְּנֶגֶד הַשֶּׁמֶשׁ), and not in another place (וְלָאו בַּאֲתָר אַחֲרָא). From here we learn that a man must repair his soul only in that place where he sinned against it (מִכָּאן דְּלָא אִצְּטְרִיךְ בַּר נָשׁ לְתַקְּנָא נַפְשֵׁיהּ, אֶלָּא בְּהַהוּא אֲתָר דְּחָב לְגַבֵיהּ). And he who does not do so has no repair forever as is fitting (וּמַאן דְּלָא יַעְבִּיד הָכִי, לֵית לֵיהּ תִּקּוּנָא לְעָלְמִין כַּדְּקָא יָאוּת).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח), (Psalms 104) The trees of Hashem are satisfied, the cedars of Lebanon which He planted (יִשְׂבְּעוּ עֲצֵּי יְיָ אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע). What is written above this? (מַה כְּתִיב לְעֵילָּא), And wine gladdens the heart of man, etc. (וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ וְגוֹ׳). And what is the connection of this to that? (וְכִי מַאי הַאי לְהַאי). Rather thus we learn (אֶלָּא הָכִי אוֹלִיפְנָא), as it is written (דִּכְתִּיב), (Psalms 104) He causes the grass to sprout for the cattle, etc. (מַצְּמִיחַ חָצִּיר לַבְּהֵמָה וְגוֹ׳). And is this praise of cattle, that they have grass, which David came to say in The Holy Spirit? (וְכִי שְׁבָחָא דִּבְהֵמָה דְּאִית לָהּ חָצִּיר אָתָא דָּוִד לְמֵימַר בְּרוּחַ קוּדְשָׁא). Rather “He causes grass to sprout,” these are the sixty myriads of angels (אֶלָּא מַצְּמִיחַ חָצִּיר, אִלֵּין אִינּוּן שִׁתִּין אֶלֶף רִבּוֹא דְּמַלְאָכִין), emissaries, that were created on the second day of Creation (שְׁלִיחָן, דְּאִתְבְּרִיאוּ בְּיוֹמָא תִּנְיָינָא דִּבְרֵאשִׁית), and all of them are flaming fire (וְכֻלְּהוּ אֶשָּׁא מְלָהֲטָא). These are the grass (אִלֵּין אִינּוּן חָצִּיר). Why are they called grass? (אֲמַאי חָצִּיר). Because they sprout like grass in this world (בְּגִין דְּצַּמְחִין כֶּחָצִּיר דָּא בְּעָלְמָא), for every day they are cut down now, and afterwards they sprout and return as before (דְּכָל יוֹמָא וְיוֹמָא אִתְקְצִּירוּ הַשְׁתָּא, וּלְבָתַר צַּמְחִין וּמְהַדְּרִין כְּמִלְּקַדְּמִין). And because of this it is written, He causes grass to sprout for the cattle (וְעַל דָּא כְּתִיב מַצְּמִיחַ חָצִּיר לַבְּהֵמָה). This is what is written (הֲדָא הוּא דִכְתִיב), (Proverbs 12) The Tzaddik knows the soul of his beast (יוֹדֵעַ צַּדִּיק נֶפֶשׁ בְּהֶמְתּוֹ). And we have learned (וְתָנֵינָן), a thousand mountains rise up for it every day (אֶלֶף טוּרִין סַלְּקִין לָהּ בְּכָל יוֹמָא וְיוֹמָא). And each mountain is sixty myriads (וְכָל טוּרָא וְטוּרָא שִׁתִּין רִבּוֹא הֲוִי), and it eats (וְהִיא אָכְלָה). And vegetation for the service of man (וְעֵשֶׂב לַעֲבוֹדַת הָאָדָם), these are the Neshamot of the Righteous (אִלֵּין אִינּוּן נִשְׁמָתְהוֹן דְּצַּדִּיקַיָּיא). For that man who rides and rules over the beast (דְּהַהוּא אָדָם דְּרָכִיב וְשָׁלִיט עַל בְּהֵמָה), he eats (דָּא אָכִיל), and brings them into himself (וְאָעִיל לוֹן בְּגַוִּויהּ). And in their merit the whole world is nourished from that Man (וּבִזְכוּתֵהוֹן אִתְּזָן כָּל עָלְמָא מֵהַהוּא אָדָם). As it is written concerning him (דִּכְתִּיב בֵּיהּ), (Ezekiel 1) And upon the likeness of the throne was the likeness as the appearance of a Man, etc. (וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם וְגוֹ׳). And because of this it is written “the Man” (וְעַל דָּא כְּתִיב הָאָדָם), that one who is made known (הַהוּא דְּאִשְׁתְּמוֹדַע), in order to bring forth bread from the earth (בְּגִין לְהוֹצִּיא לֶחֶם מִן הָאָרֶץ), to bring forth nourishment to the world from the holy earth (לְאַפָּקָא מְזוֹנָא לְעָלְמָא מִן הָאָרֶץ קַדִּישָׁא). And wine, this is the ancient wine that flows from above (וְיַיִן, דָּא חַמְרָא עַתִּיקָא דְּנָגִיד מִלְעֵילָּא). It gladdens the heart of man (יְשַׂמַּח לְבַב אֱנוֹשׁ), “man”: this is the mystery of that youth (אֱנוֹשׁ: דָּא רָזָא דְּהַהוּא נַעַר), who ascends to old age and is restored as before (דְּסָלִיק לְסִיבוּ, וְאִתְהַדָּר כְּמִלְּקַדְּמִין). And because of this it is written (וְעַל דָּא כְּתִיב), (Psalms 103) Man, his days are as grass (אֱנוֹשׁ כֶּחָצִּיר יָמָיו). “To brighten faces”: these are the faces called great faces and small faces (לְהַצְּהִיל פָּנִים: אִלֵּין אִינּוּן פָּנִים, דְּאִקְרוּן אַנְפֵּי רַבְרְבֵי, וְאַנְפֵּי זוּטְרֵי). “From oil”: from the flowing of the world to come, the anointing and the supernal holy abundance (מִשָּׁמֶן: מִנְּגִידוּ דְּעָלְמָא דְּאָתֵי, מְשַׁח וּרְבוּ קַדִּישָׁא עִלָּאָה). “And bread sustains the heart of man” (וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד): that bread which the heavens ground as a portion of food for the hidden Righteous (הַהוּא לֶחֶם דְּאֲזִילוּ שְׁחָקִים, וְטַחֲנָן מַנָא לְמֵיכְלָא דְּצַּדִּיקַיָּיא סְתָמָא). And from there it flows to many hosts (וּמִתַּמָּן אִתְנְגִיד לְכַמָּה חַיָּילִין), which are called the heart of man (דְּאִקְרוּן לְבַב אֱנוֹשׁ). And all comes from the supernal flowing (וְכֹלָּא אָתָא מִנְּגִידוּ עִלָּאָה). “The trees of Hashem are satisfied” (יִשְׂבְּעוּ עֲצֵּי יְיָ): these are the supernal inner trees (אִלֵּין אִינּוּן אִילָנִין עִלָּאִין פְּנִימָאִין). “The cedars of Lebanon which He planted” (אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע): for Kudsha Berikh Hu uprooted and planted them (דְּהָא אִתְעֲקָרוּ וְנָטַע לוֹן קוּדְשָׁא בְּרִיךְ הוּא). What is the difference between “the trees of Hashem” and “the cedars of Lebanon”? (מַאי בֵּין עֲצֵּי יְיָ, לְאַרְזֵי לְבָנוֹן). “The trees of Hashem”: these are the Tree of Life and the Tree of Knowledge of Good and Evil (עֲצֵּי יְיָ, אִלֵּין עֵץ הַחַיִּים, וְעֵץ הַדַּעַת טוֹב וָרָע). “The cedars of Lebanon”: these are the fifty gates which are called five hundred years (אַרְזֵי לְבָנוֹן, אִלֵּין חַמְשִׁין תַּרְעִין, דְּאִקְרוּן חָמֵשׁ מֵאוֹת שָׁנָה). “Which He planted” (אֲשֶׁר נָטָע). “Where birds nest” (אֲשֶׁר שָׁם צִּפֳּרִים יְקַנֵּנוּ): in their purity, there nest the Neshamot of the Righteous (בְּטוּלְיהוֹן, מְקַנְּנָן נִשְׁמָתֵהוֹן דְּצַּדִּיקַיָּיא), and all the holy hosts are nourished from there (וְכָל חַיָּילִין קַדִּישִׁין אִתְּזָנוּ מִתַּמָּן). “The stork” (חֲסִידָה): this is the daughter of Abraham our father (בְּרָתֵיהּ דְּאַבְרָהָם אָבִינוּ), who is called Ḥasid (דְּאִקְרֵי חָסִיד), and performed Ḥesed with all the creatures of the world (וְעָבִיד חֶסֶד עִם כָּל בְּנֵי עָלְמָא). Therefore she is called Ḥasida (בְּגִין כָּךְ אִקְרֵי חֲסִידָה). “The cypress trees are her house” (בְּרוֹשִׁים בֵּיתָה): among the shepherds of the world she dwells (בֵּין דְּרוֹעֵי עָלְמָא יָתְבָא). Thus far, the Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימְנָא).

Rabbi Yosi said (רִבִּי יוֹסֵי אָמַר), the rainbow comes to shield the world (קֶשֶׁת אָתָא לְאַגָּנָא עַל עָלְמָא). To the King, for whenever His son sins before Him (לְמַלְכָּא, דְּכָל זִמְנִין דִּבְרֵיהּ חָב לָקֳבְלֵיהּ), the King comes to strike him (אָתָא מַלְכָּא לְאַלְקָאָה לֵיהּ). The Matronita appears before Him in the precious garments of royalty (אִתְגַּלְיָא עָלֵיהּ מַטְרוֹנִיתָא בִּלְבוּשֵׁי יְקָר דְּמַלְכוּ). The King sees her, the anger of His son departs (מַלְכָּא חָמֵי לָהּ סָלִיק רוּגְזָא דִּבְרֵיהּ), and He rejoices in her (וְחַדֵי בָּהּ), as it is written (דִּכְתִּיב), (Bereshit 9) And I will see it, to remember the everlasting covenant (וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם). And because of this, the rainbow is not seen in the world except in the precious garments of royalty (וְעַל דָּא, לָא אִתְחֲזֵי קֶשֶׁת בְּעָלְמָא, אֶלָּא בִּלְבוּשֵׁי יְקָר דְּמַלְכוּ). And when there is a Tzaddik in the world, he is the covenant (וּבְשַׁעֲתָא דְּאִית צַדִּיק בְּעָלְמָא, אִיהוּ בְּרִית), to establish the covenant and shield the world (לְמֵיקָם בְּרִית, וְאָגִין עַל עָלְמָא). If there is no Tzaddik, behold the rainbow appears, for this world is ready for destruction except for this rainbow (לָא הֲוִי צַדִּיק, הָא קֶשֶׁת, לְאִתְחֲזָאָה דְּהָא עָלְמָא אִיהוּ קַיְּימָא לְאוֹבָדָא, אֶלָּא בְּגִין קֶשֶׁת דָּא).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר), never is this rainbow clothed except in the garment of the first patriarchs (לְעוֹלָם לָא אִתְלְבַּשׁ קֶשֶׁת דָּא, אֶלָּא בִּלְבוּשָׁא דַּאֲבָהָן קַדְמָאֵי). Green, red, and white (יָרוֹק וְסוּמָק וְחִיוָּר). The green, this is the garment of Abraham (יְרוֹקָא, דָּא לְבוּשָׁא דְּאַבְרָהָם). That garment was stained, some say colored, when Yishmael went out from him (אִצְטְבַּע לְבוּשָׁא [ס״א גָּוֶן] דָּא, כַּד נָפַק מִנֵּיהּ יִשְׁמָעֵאל). The red, this is the color of Yitzḥak (סוּמָקָא, דָּא גּוָֹון יִצְחָק). For red came and was stained when Esav went out from him (דְּאַתְיָא סוּמָקָא וְאִצְטְבַּע, כַּד נָפִיק מִנֵּיהּ עֵשָׂו). And that redness was drawn downward until the star of Ma’adim, which Esav was bound in it (וְאִתְמְשַׁךְ הַהוּא סוּמָקָא לְתַתָּא, עַד כֹּכָבָא דְּמַאְדִּים, דְּאִתְאֲחִיד בֵּיהּ עֵשָׂו). The white, this is the good garment of Ya'akov (חִוָּרָא, דָּא אִיהוּ לְבוּשָׁא טָבָא דְּיַעֲקֹב), for his face has never changed forever (דְּהָא לָא אִשְׁתָּנּוּ אַנְפּוֹהִי לְעָלְמִין).

Rabbi Abba said, it is fitting (רִבִּי אַבָּא אָמַר יָאוּת הוּא). But thus said the Holy Luminary (אֲבָל הָכִי אָמַר בּוּצִינָא קַדִישָׁא): white, this is Abraham (חִוָּור, דָּא אַבְרָהָם), who was whitened in the white of fire (דְּאִתְלָבַּן בְּחִוָּורָא דְּנוּרָא). Red, this is Yitzḥak surely (סוּמָקָא, דָּא יִצְחָק וַדַּאי). Green, this is Ya'akov (יָרוֹק, דָּא הוּא יַעֲקֹב), who stands between the two colors (דְּקַיְּימָא בֵּין תְּרֵין גַּוְונִין). And it is written of Ya'akov (וּכְתִיב בֵּיהּ בְּיַעֲקֹב), (Isaiah 29) Now Ya'akov shall not be ashamed, and now his face shall not grow pale (לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ). For behold, all his bed was complete (דְּהָא כָּל עַרְסֵיהּ שְׁלִים הֲוָה). And thus it is, “Now Ya'akov shall not be ashamed,” not to be seen in the red color, like Yitzḥak from whom came forth Esav (וְהָכִי הוּא לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב, לְאִתְחֲזָאָה בְּגָוְון סוּמָק, כְּיִצְחָק דְּנָפַק מִנֵּיהּ עֵשָׂו). “And now his face shall not grow pale,” like Abraham to be seen in the white color, from whom came forth Yishmael (וְלָא עַתָּה פָּנָיו יֶחֱוָרוּ, כְּאַבְרָהָם לְאִתְחֲזָאָה בְּגָוְון חִוָּור, דְּנָפַק מִנֵּיהּ יִשְׁמָעֵאל). But he took the colors to be crowned with them upon his fathers (אֶלָּא נָטַל גַּוְונִין, לְאִתְעַטְּרָא בְּהוּ, עַל אֲבָהָן דִּילֵיהּ). And in these garments the rainbow is clothed when it appears before the King (וּבְאִלֵּין לְבוּשִׁין מִתְלַבְּשַׁת קֶשֶׁת, בְּשַׁעֲתָא דְּאִתְחֲזֵי קַמֵּי מַלְכָּא).

Come and see (תָּא חֲזֵי), the mystery of the holy covenant (רָזָא דִּבְרִית קַדִישָׁא). It is the letter Yod (הִיא אָת יוֹ״ד), which is crowned in the supernal inscription (דְּמִתְעַטְּרָא בִּרְשִׁימוּ עִלָּאָה). And behold, this is what is inscribed in the covenant forever (וְהָא אִיהוּ דְּאִתְרְשִׁים בִּבְרִית תָּדִיר לְעָלְמִין). And because Pinchas was zealous for the covenant (וּבְגִין דְּקַנֵּי פִּנְחָס עַל בְּרִית), this letter was inscribed in his name (אִתְרְשִׁים בִּשְׁמֵיהּ הָכָא אָת דָּא), Pinchas with a small Yod (פִּנְחָס יוֹ״ד זְעֵירָא). It is the Yod that is truly the covenant (אִיהוּ יוֹ״ד דְּאִיהוּ בְּרִית וַדַּאי), that goes forth from the supernal holy Yod (דְּנָפִיק מִגוֹ יוֹ״ד עִלָּאָה קַדִישָׁא). And because of this, he stands in perfect existence before the holy King (וְעַל דָּא, אִיהוּ קָאִים בְּקִיּוּמָא שְׁלִים קַמֵּי מַלְכָּא קַדִישָׁא), who is not lost from the world (דְּלָא אִתְאֲבִיד מִגּוֹ עָלְמָא). And thus he is clean from the sin of Peor (וְהָכִי הוּא נָקִי מֵהַהוּא חוֹבָא דִּפְעוֹר), and never lost from the holiness of the world (וְלָא אִתְאֲבִיד תָּדִיר מִגּוֹ קַדִישָׁא דְּעָלְמָא). (Some say, never lost from the world (ס״א וְלֹא אִתְאֲבִיד מִגּוֹ עָלְמָא). (Job 4) And where were the upright destroyed? (וְאֵיפֹה יְשָׁרִים נִכְחָדוּ). These are Nadav and Avihu (אִלֵּין נָדָב וַאֲבִיהוּא), who were not cast out from that world because of him (דְּלָא אִשְׁתְּצִיאוּ מִן הַהוּא עָלְמָא בְּגִינֵיהּ).

Rabbi Abba and Rabbi Yosi rose to study Orayta at midnight (רִבִּי אַבָּא וְרִבִּי יוֹסֵי, קָמוּ לְמִלְעֵי בְּאוֹרַיְיתָא בְּפַלְגוּת לֵילְיָא), until they sat and engaged in Orayta (עַד דַּהֲווֹ יַתְבֵי וְלָעָאן בְּאוֹרַיְיתָא). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), that which Rabbi Ḥiyya said, “Man, his days are as grass,” he said well (הָא דְּאָמַר רִבִּי חִיָּיא אֱנוֹשׁ כֶּחָצִיר יָמָיו שַׁפִּיר קָאָמַר). But how do we establish the end of the verse (אֲבָל בְּמַאי אוֹקִימְנָא סוֹפֵיהּ דִּקְרָא), “For the wind passes over it, and it is gone, and its place shall know it no more” (כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ). He said to him (אָמַר לֵיהּ), thus it is surely (הָכִי הוּא וַדַּאי): “Man, his days are as grass” is as he said (אֱנוֹשׁ כֶּחָצִּיר יָמָיו כְּמָה דְּאָמַר). “As the flower of the field,” that is the field that is known (כְּצִיץ הַשָּׂדֶה הַהוּא שָׂדֶה דְּאִשְׁתְּמוֹדַע). “So he blossoms,” renewed and restored as before (כֵּן יָצִיץ דְּאִתְחַדָּשׁ וְאִתְהַדָּר כְּמִלְּקַדְּמִין). (So he blossoms and ascends; what is the reason? Because…) (הֲכִי יָצִיץ וְסָלִיק, מַאי טַעְמָא בְּגִין).

Ra‘aya Meheimna

And in the first connection, Ra‘aya Meheimna, the Holy Luminary, said (וּבְחִבּוּרָא קַדְמָאָה אָמַר רַעְיָא מְהֵימָנָא בּוּצִּינָא קַדִּישָׁא), well have Rabbi Abba, Rabbi Ḥiyya, and Rabbi Yosi spoken (שַׁפִּיר אָמְרוּ רִבִּי אַבָּא וְרִבִּי חִיָּיא וְרִבִּי יוֹסֵי). But (Psalms 103) “For the wind passes over it and it is gone” (אֲבָל כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ), here words must be opened (הָכָא צָּרִיךְ לְמִפְתַּח מִלִּין). What is “passes over it”? (מַאי עָבְרָה בּוֹ). This is wrath, anger, and affliction (דָּא עֶבְרָה וְזַעַם וְצָּרָה), one of those evil angels (חַד מֵאִינּוּן מַלְאֲכִין רָעִים). Because those masters of sins not be recognized in him (דִּבְגִין דְּלָא יִשְׁתְּמוֹדְעוּ בֵּיהּ אִינּוּן מָארֵי חוֹבִין), he must undergo a change of place, a change of name, and a change of deeds (צָּרִיךְ לְמֶעְבַּד לֵיהּ שִׁנּוּי מָקוֹם, וְשִׁנּוּי הַשֵּׁם, וְשִׁנּוּי מַעֲשֵׂה). Like Abraham, of whom it is said (כְּגַוְונָא דְּאַבְרָהָם, דְּאִתְּמַר בֵּיהּ), (Bereshit 12) Go for yourself from your land and from your birthplace (לֶךְ לְךָ מֵאַרְצְּךָ וּמִמּוֹלַדְתְּךָ) - behold a change of place (הֲרֵי שִׁנּוּי מָקוֹם). (Bereshit 17) And your name shall no longer be called Abram, but your name shall be Abraham (וְלֹא יִקָּרֵא עוֹד שִׁמְךָ אַבְרָם, וְהָיָה שִׁמְךָ אַבְרָהָם) - behold a change of name (הֲרֵי שִׁנּוּי הַשֵּׁם). A change of deeds, that he was changed from the evil deeds he did at first to good deeds (שִׁנּוּי מַעֲשֵׂה דְּאִשְׁתָּנֵי מֵעוֹבָדִין בִּישִׁין דְּעָבַד בְּקַדְמִיתָא, לְעוֹבָדִין טָבִין).

This is a parable concerning the spirit of one who died without children (אִיהוּ מְתָלָא. לְרוּחַ דְּהַהוּא דְּמִית בְּלָא בְּנִין). In this manner Kudsha Berikh Hu does with a man: thus He uproots him from that world and brings him into this world (כְּגַוְונָא דָּא עָבֵד קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם, כַּךְ תָּרִיךְ לֵיהּ מֵהַהוּא עָלְמָא, וְאַיְיתֵי לֵיהּ לְהַאי עָלְמָא). And this has already been said above (וְהָא אִתְּמַר לְעֵיל). (Job 14) He changes his face and sends him forth (מְשַׁנֶּה פָּנָיו וַתְּשַׁלְּחֵהוּ). And because of this, “for the wind passes over it” - one of those evil angels (וּבְגִין דָּא כִּי רוּחַ עָבְרָה בּוֹ, חַד מֵאִינּוּן מַלְאֲכִין רָעִים). When he sees him changed, at the time he is joined with him (כַּד חֲזֵי לֵיהּ מְשׁוּנֶּה, בְּזִמְנָא דְּאִעְרַע עִמֵּיהּ), the other destroyers ask about him (שָׁאַלִין לֵיהּ שְׁאַר מַשְׁחִיתִין עָלֵיהּ). This is the master of your sins (דָּא הוּא מָארֵי חוֹבָךְ). He answers them and says: and he is no more (אִיהוּ עָנֵי לוֹן וְאָמַר, וְאֵינֶנּוּ). When he is uprooted from his place and planted in another place (כַּד אִתְתָּרַךְ מֵאַתְרֵיהּ, וְאִתְנְטָע בְּאֲתָר אַחֲרָא), it is said of him: and his place shall know him no more (אִתְּמַר בֵּיהּ וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ). Because (בְּגִין), (Leviticus 14) And he shall take other dust and plaster the house (דְּעָפָר אַחֵר יִקַּח וְטָח אֶת הַבַּיִת). And this is the mystery (וְדָא אִיהוּ רָזָא): “And he shall break the house, its stones, its timbers” - these are the bones, sinews, and flesh that returned to dust (וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עֵצָּיו, אִינּוּן גַּרְמִין וְגִידִין וּבִשְׂרָא דְּהֲוָה חָזַר עֲפָרָא). What is written concerning it? (מַה כְּתִיב בֵּיהּ). (Isaiah 65) And dust shall be the serpent’s bread (וְנָחָשׁ עָפָר לַחְמוֹ). Because he was afflicted (בְּגִין דְּהֲוָה מְנוּגָע). And afterwards, “and he shall take other dust and plaster the house” (וּלְבָתַר וְעָפָר אַחֵר יִקַּח וְטָח אֶת הַבָּיִת), and his bones and sinews are rebuilt (וּבָנֵי לֵיהּ גַּרְמִין וְגִידִין). And he is renewed like an old house which they make anew (וְאִתְחַדָּשׁ, כְּבַיִת יְשָׁנָה דְּעַבְדִין לֵיהּ חֲדָשָׁה). Surely he is renewed (וַדַּאי אִיהוּ דְּאִתְחַדֵּשׁ). And what is meant, “and his place shall know him no more” (וּמַאי דְּאָמַר וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ). This concerns the spirit (עַל רוּחַ), that a small spirit was included in a supernal spirit (דְּאִתְכְּלִיל רוּחָא זְעֵירָא, בְּרוּחָא עִלָּאָה). This is a parable (הַאי אִיהוּ מְתָלָא): for a tree that does not produce fruit (לְאִילָן דְּלָא עָבִיד אֵיבִין), its branches are taken (נַטְלִין עַנְפִין דִּילֵיהּ), and they graft it into the branches of another supernal tree that produces fruit (וּמַרְכִּיבִין לֵיהּ בְּעַנְפָּא דְּאִילָנָא אַחֲרָא עִלָּאָה, דְּעָבִיד פֵּירִין). And this is included in that, and produces fruit (וְאִתְכְּלִיל דָּא בְּדָא, וְעָבִיד פֵּירִין). At that time it is said concerning him: and his place shall know him no more (בְּהַהוּא זִמְנָא אִתְּמַר בֵּיהּ, וְלֹא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ).

Even so, a man who dwells in a city wherein wicked men dwell (אוּף הָכִי בַּר נָשׁ דְּיָתִיב בְּקַרְתָּא דְּיַתְבִין בָּהּ אֲנָשִׁין בִּישִׁין), and he is not able to fulfill the commandments of Orayta (וְלָא יָכִיל לְקַיְּימָא פִּקוּדִין דְּאוֹרַיְיתָא), and does not succeed in Orayta (וְלָא אַצְּלַח בְּאוֹרַיְיתָא), he should make a change of place (עָבִיד שִׁנּוּי מָקוֹם), and be uprooted from there (וְאִתְעַקָּר מִתַּמָּן), and take root in a place where good men dwell (וְאִשְׁתְּרָשׁ בַּאֲתָר דְּדַיְירִין בֵּיהּ גּוּבְרִין טָבִין), masters of Torah, masters of commandments (מָארֵי תּוֹרָה, מָארֵי פִּקוּדִין), for Orayta is called a tree (דְּאוֹרַיְיתָא אִקְרֵי עֵץ). This is that which is written, (Proverbs 3) She is a Tree of Life to those who hold fast to her (הֲדָא הוּא דִכְתִיב, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּה). And man is a tree, as it is written, (Deuteronomy 20) For man is the tree of the field (וּבַר נָשׁ הוּא עֵץ, דִּכְתִּיב, כִּי הָאָדָם עֵץ הַשָּׂדֶה). And the commandments in it are likened to fruit (וּפִקּוּדִין דְּבָהּ, דַּמְיָין לְאִיבָא), and what is written of it, (Deuteronomy 20) Only the tree that you know is not a food tree, you shall destroy it and cut it down (וּמַה כְּתִיב בֵּיהּ, רַק עֵץ אֲשֶׁר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא אוֹתוֹ תַּשְׁחִית וְכָרַתָּ). You shall destroy it from this world, and cut it off from the world to come (אוֹתוֹ תַּשְׁחִית מֵעָלְמָא דֵּין, וְכָרַתָּ מֵעָלְמָא דְּאָתֵי). And because of this, he needs to be uprooted from that place and be planted in another place among the Righteous (וּבְגִין דָּא צָּרִיךְ לְאַעְקְרָא [לֵיהּ מֵהַהוּא] אֲתָר, וְיִתְנְטַע בַּאֲתָר אַחֲרָא בֵּין צַּדִּיקַיָּיא).

What is a man without children? He is called barren, and his wife barren (מַה בַּר נָשׁ בְּלָא בְּנִין, אִתְקְרֵי עָקָר, וְאִתְּתֵיהּ עֲקָרָה). Even so, Orayta without commandments is called barren (אוּף הָכִי אוֹרַיְיתָא בְּלָא פִּקוּדִין, אִתְקְרִיאַת עֲקָרָה), and because of this they established: not the study is the main thing but the deed (וּבְגִין דָּא אוּקְמוּהָ, לֹא הַמִּדְרָשׁ הוּא הָעִיקָּר אֶלָּא הַמַּעֲשֶׂה). The friends came and prostrated themselves before him (אָתוּ חַבְרַיָּיא וְאִשְׁתְּטָחוּ קַמֵּיהּ), and said: surely now we have learned a newness-how a spirit is included in a spirit, like one who sees a matter with the eye and it is clarified to him (וְאָמְרוּ וַדַּאי כְּעַן אוֹלִיפְנָא חִדּוּשָׁא, אֵיךְ אִתְכְּלִיל רוּחַ בְּרוּחַ, כְּמַאן דְּחָזֵי מִלָּה בְּעֵינָא וְאִתְבְּרִיר לֵיהּ). Formerly we had a Kabbalah, and now a clarification of the matter (בְּקַדְמִיתָא הֲוָה לָן קַבָּלָה, וּכְעַן בְּרִירוּ דְּמִלָּה). And furthermore it is said in the first connection (וְתוּ אִתְּמַר בְּחִבּוּרָא קַדְמָאָה), that it is pleasing to the Sitra achra to rule over the innocent more than over all, and then he does not fear for the whole world (דְּהָא נִיחָא לֵיהּ לְסִטְרָא אַחֲרָא לְשַׁלְּטָאָה עַל זַכָּאָה, יַתִּיר מִכֹּלָּא, וְלָא חָיִישׁ כְּדֵין לְכָל עָלְמָא). Meanwhile, a shadow was prepared for them and said to him: from where do we know this? From Job (אַדְּהָכִי, הָא טוּלָא אִזְדְּמַן לְגַבַּיְיהוּ, וְאָמַר לֵיהּ מְנָלָן. מֵאִיּוֹב). For Kudsha Berikh Hu saw that the generation was liable to destruction, and the Satan came to accuse (דְּחָזָא קוּדְשָׁא בְּרִיךְ הוּא דְּדָרָא הֲווֹ מְחוּיָבִין כְּלָיָיה, וְאָתָא שָׂטָן לְקַטְרְגָא). He said to him, Kudsha Berikh Hu, (Job 1) Have you set your heart upon My servant Job, that there is none like him in all the earth, to save the generation through him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמוֹהוּ בְּכָל הָאָרֶץ, לְאִשְׁתְּזָבָא בֵּיהּ דָּרָא).

And this is a parable for a shepherd to whom a wolf came to tear his sheep and destroy them (וְאִיהוּ מְתָלָא לְרַעְיָא דְּאָתָא זְאֵב לְמִטְרַף עָאנֵיהּ, וּלְמֵיבַד לֵיהּ). What did that shepherd, who was wise, do? He gave to it a strong, fat sheep, greater than all (מַה עָבֵד הַהוּא רַעְיָא דְּהֲוָה חַכִּימָא, יָהִיב לֵיהּ אִמְרָא תַּקִּיפָא וּשְׁמֵנָה וְרַבְרְבָא מִכֻּלְּהוּ), that one after which all were wont to follow (הַהוּא דַּהֲווֹ מִתְנַהֲגִין אַבַּתְרֵיהּ כֻּלְּהוּ). And desiring to rule over that good sheep, he forgot-some say, left-the rest (וּבִרְעוּ לְשַׁלְּטָאָה עַל הַהוּא אִמְרָא טָבָא, שָׁכַח [נ״א שְׁבַק] לְכֻלְּהוּ). What did that shepherd do? At the time the wolf was occupied with that sheep, the shepherd fled with the flock and set them in their places (מַה עָבֵד הַהוּא רַעְיָא, בְּשַׁעֲתָא דְּהֲוָה זְאֵב אִשְׁתַּדַּל בְּהַהוּא אִמְרָא, בָּרַח רַעְיָא עִם עָאנָא וְשַׁוִּי לוֹן בְּאַתְרֵיהוֹן). And afterwards he returned to the sheep and saved it from the wolf (וּלְבָתַר תָּב לְאִמְרָא, וְשֵׁזִיב לֵיהּ מִזְּאֵב). Thus does Kudsha Berikh Hu act with the generation (הָכִי עָבִיד קוּדְשָׁא בְּרִיךְ הוּא עִם דָּרָא): Kudsha Berikh Hu gives the Tzaddik (יָהִיב קוּדְשָׁא בְּרִיךְ הוּא לַצַּדִּיק) into the authority of the accuser (בִּרְשׁוּ מְקַטְרְגָא), to save the generation on his account (לְשֵׁזָבָא לְדָרָא בְּגִינֵיהּ). And if he is strong like Ya'akov (וְאִם הוּא תַּקִּיף כְּיַעֲקֹב), it is said of him (אִתְּמַר בֵּיהּ), (Bereshit 32) And a man wrestled with him (וַיִאָבֵק אִישׁ עִמּוֹ). All the more so that he overcame him, until he said, Send me (כָּל שֶׁכֵּן וְכָל שֶׁכֵּן דְּנָצַּח לֵיהּ, עַד דְּאָמַר שַׁלְּחֵנִי).

He said, Shade, Shade (אָמַר טוּלָא טוּלָא): so it is (הָכִי הוּא). Fortunate is the portion of that Tzaddik who is strong to bear sufferings (זַכָּאָה חוּלָקֵיהּ דְּהַהוּא צַּדִּיק, דְּאִיהוּ תַּקִּיף לְמִסְבַּל יִיסוּרִין), all the more so one who conquers his accuser (כָּל שֶׁכֵּן מַאן דְּנָצַּח בְּהוֹן לִמְקַטְרְגָא דִּילֵיהּ). For he is ruler over the whole generation (דְּאִיהוּ שׁוּלְטָנוּתֵיהּ עַל כָּל דָּרָא), and it is considered as though he saved them (וְאִתְחֲשִׁיב לֵיהּ כְּאִילּוּ הוּא שֵׁזִיב לוֹן). And Kudsha Berikh Hu makes him a shepherd over them in his place (וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד לֵיהּ רַעְיָא עָלַיְיהוּ בְּאַתְרֵיהּ). And because of this Ra‘aya Meheimna merited (וּבְגִין דָּא זָכָה רַעְיָא מְהֵימָנָא), to be shepherd over Yisrael (לְמֶהֱוִי רוֹעֶה עַל יִשְׂרָאֵל). And not only this, but so was he given dominion over them in the world to come (וְלֹא עוֹד אֶלָּא דְּהָכִי אַשְׁלִיט לֵיהּ עָלַיְיהוּ בְּעָלְמָא דְּאָתֵי). Because he saved them, that they not be destroyed from there, for he led them in Orayta and good deeds (בְּגִין דְּשֵׁזִיב לוֹן דְּלָא אִתְאֲבִידוּ מִתַּמָּן, דְּאַנְהִיג לוֹן בְּאוֹרַיְיתָא וּבְעוֹבָדִין טָבִין). Meanwhile, behold Ra‘aya Meheimna said to them (אַדְּהָכִי הָא רַעְיָא מְהֵימָנָא, אָמַר לוֹן): And why is the right arm bled? (וַאֲמַאי לָקֵי דְּרוֹעָא יְמִינָא). For the way of all masters of healing is to bleed first the right arm (דְּאוֹרַח כָּל מָארֵי אַסְוָותָא דַּאֲקִיזִין בְּקַדְמִיתָא דְּרוֹעָא יְמִינָא). And behold, the left arm is close to the heart; why is it not bled? (וְהָא דְּרוֹעָא שְׂמָאלָא אִיהוּ קָרִיב לְלִבָּא, אֲמַאי לָא אֲקִיזִין לֵיהּ). He said to him (אָמַר לֵיהּ): Because Kudsha Berikh Hu does not desire to smite more, for this is enough (בְּגִין דְקוּדְשָׁא בְּרִיךְ הוּא לָא בָּעֵי לְאַלְקָאָה יַתִּיר, דְּהָא בְּהַאי סַגֵּי). And if the sickness has spread upon the limbs of the body, then the left arm is bled (וְאִי אִתְיְקַר מַרְעָא עַל שַׁיְיפִין דְּגוּפָא, אָקִיז דְּרוֹעָא שְׂמָאלָא). He said to him (אָמַר לֵיהּ): If not both of them at one time, it is fitting (אִי לָא הֲווֹ תַּרְוַויְיהוּ בְּחַד זִמְנָא, יָאוּת). But there is a Tzaddik here and a Tzaddik here (אֲבָל אִית צַּדִּיק הָכָא, וְאִית צַּדִּיק הָכָא). To this one there are afflictions and crushings, and to this one there is good (לְדָא אִית מַרְעִין וּמַכְתְּשִׁין, וּלְדָא אִית טִיבוּ). Why? (אֲמַאי). If the sickness has spread in him, he bleeds both of them, which are the two arms, to give healing to all the limbs (אִי אִתְיְיקַר בֵּיהּ מַרְעָא יַקִּיז לְתַרְוַויְיהוּ, דְּאִינּוּן תְּרֵין דְּרוֹעִין, לְמֵיהַב אַסְוָותָא לְכָל שַׁיְיפִין). But if the sickness has not spread upon all the limbs, why does he bleed the right arm more than the left? (וְאִי לָא אִתְיְיקַר בֵּיהּ מַרְעָא עַל כָּל שַׁיְיפִין, אֲמַאי אָקִיז לִדְרוֹעָא יְמִינָא, יַתִּיר מִשְּׂמָאלָא). Some say: He said to him, say you (נ״א: אָמַר לֵיהּ אֵימָא אַנְתְּ). He said to him (אָמַר לֵיהּ): Surely the body and the two arms correspond to the Patriarchs (וַדַּאי גּוּפָא וּתְרֵין דְּרוֹעִין, אִינּוּן לָקֳבֵל אֲבָהָן).

The head corresponds to Adam Kadma’ah (רֵישָׁא, לָקֳבֵל אָדָם קַדְמָאָה). The right arm corresponds to Abraham (דְּרוֹעָא יְמִינָא, לָקֳבֵל אַבְרָהָם). The left arm corresponds to Yitzḥak (דְּרוֹעָא שְׂמָאלָא, לָקֳבֵל יִצְּחָק). The body corresponds to Ya'akov (גּוּפָא, לָקֳבֵל יַעֲקֹב). And within the body, the liver is to the right, the spleen to the left (וּמִלְּגוֹ לְגוּפָא, כָּבֵד לִימִינָא. טְחוֹל לִשְׂמָאלָא). Esav and Yishmael (עֵשָׂו וְיִשְׁמָעֵאל). The heart is Ya'akov in the middle (לִבָּא יַעֲקֹב, בְּאֶמְצָּעִיתָא). The wings of the lungs and the kidneys correspond to Abraham and Yitzḥak (כַּנְפֵי רֵיאָה וְכוּלְיָין, לָקֳבֵל אַבְרָהָם וְיִצְּחָק). The lungs are water, which draw all kinds of fluids (רֵיאָה מַיִם. דְּאִינּוּן שׁוֹאֲבִין כָּל מִינֵי מַשְׁקִין). The kidneys are fire, which cook the seed that descends from the brain (כּוּלְיָין אֶשָּׁא, דְּבָשִׁיל זְרַע דְּנָחִית מִמּוֹחָא). And because Abraham is water (וּבְגִין דְּאַבְרָהָם אִיהוּ מַיִם), he placed his seed in the exile of Edom (שַׁוִּי זַרְעֵיהּ בְּגָלוּתָא דֶּאֱדוֹם). And because of this, the liver is to the right of Abraham (וּבְגִין דָּא כָּבֵד לִימִינָא דְּאַבְרָהָם). And the gall, which is the sword of the liver, it is the gall (וּמָרָה, דְּכָבֵד חֶרֶב דִּילֵיהּ, אִיהִי מָרָה). Of it is said (Proverbs 5) And her end is bitter as wormwood (אִתְּמַר בָּהּ וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה). And if sins increase in the sons of Abraham, who are in the exile of Edom (וְאִי חוֹבִין מִתְרַבִּין בִּבְנוֹי דְּאַבְרָהָם דְּאִינּוּן בְּגָלוּתָא דֶּאֱדוֹם), then sickness is called upon them from the side of the liver (אִתְיְקַר בֵּיהּ מְרָע עָלַיְיהוּ מִסִּטְרָא דְּכָבֵד). The right arm must be struck, to bleed its blood from it (דְּרוֹעָא יְמִינָא צָּרִיךְ לְאַלְקָאָה לְאָקָזָא דָּמֵיהּ מִנֵּיהּ). For one who takes from him his money, it is as though his blood were spilled (דְּמַאן דְּנַטְלִין מִנֵּיהּ מָמוֹנֵיהּ, כְּאִילּוּ שְׁפִיכוּ דָּמֵיהּ). And he is left poor, and the poor is considered as dead (וְאִשְׁתְּאַר עָנִי, דְּעָנִי חָשׁוּב כַּמֵּת). And if sins increase from the side of the sons of Yitzḥak (וְאִי חוֹבִין מִתְרַבִּין מִסִּטְרָא דִּבְנֵי יִצְּחָק), who are-Some say: in exile (נ״א: בְּגָלוּתָא)-among Yishmael (דְּאִינּוּן בֵּין יִשְׁמָעֵאל), then the sickness is called from the side of the spleen to the left (בֵּי מַרְעֵיהּ יִתְיְקַר מִסִּטְרָא דִּטְחוֹל לִשְׂמָאלָא). And it requires the bleeding of the left arm, and no more (וְצָּרִיךְ לְאָקָזָא דְּרוֹעָא שְׂמָאלָא, וְלָא יַתִּיר). And if sins increase in the sons of Ya'akov (וְאִי חוֹבִין מִתְרַבִּין בִּבְנֵי יַעֲקֹב), who are held by two sides, who are scattered among the sons of Esav and Yishmael (דְּאִינּוּן אֲחִידָן לִתְרֵין סִטְרִין, דְּאִינּוּן מְפוּזָרִים בִּבְנֵי עֵשָׂו וְיִשְׁמָעֵאל), behold the sickness is called upon the body (הָא מַרְעָא אִתְיְקַר עַל גּוּפָא), and it requires the bleeding of both arms (וּבָעֵי לְאָקָזָא ב' דְּרוֹעִין). And if all three are in afflictions as one (וְאִי כֻּלְּהוּ תְּלַת בְּמַרְעִין כַּחֲדָא), behold the sickness rises to the head (הָא מַרְעָא סָלִיק לְרֵישָׁא), and it requires the bleeding of the veins of the head (וּבָעֵי לְאָקָזָא וְרִידִין דְּרֵישָׁא). And these three become a Merkavah for Adam Kadma’ah and for the Patriarchs (וְאִלֵּין תְּלַת אִתְעָבִידוּ מֶרְכָּבָה לְאָדָם קַדְמָאָה וְלַאֲבָהָן). And in them they are strengthened to bear sufferings, to shield the generation in the four directions of the world (וּבְהוֹן אִתְתְּקָפוּ לְמִסְבַּל יִיסוּרִין, לְאַגָּנָא עַל דָּרָא לְאַרְבַּע סִטְרֵי דְּעָלְמָא).

Woe to the generation that causes the Patriarchs and Adam Kadma’ah to be smitten (וַוי לֵיהּ לְדָרָא, דְּגַרְמִין דְּיִלְקוּן אֲבָהָן וְאָדָם קַדְמָאָה), and these Righteous who are among them (וְאִלֵּין צַּדִּיקַיָּיא דְּבֵינַיְיהוּ). For there is no separation between these Righteous, the Patriarchs, and Adam, for they are their Neshamot (דְּלֵית אַפְרָשׁוּתָא בֵּין אִלֵּין צַּדִּיקַיָּא, לַאֲבָהָן וְאָדָם, דְּאִינּוּן נִשְׁמָתִין דִּלְהוֹן). And their pressure, sorrow, and grief reach the Patriarchs and Adam (וְדוֹחֲקָא וְצַּעֲרָא וִיגוֹנָא דִּלְהוֹן, מָטֵי לַאֲבָהָן וְאָדָם). Like the sea, these rivers that go out from it (כְּגַוְונָא דְּיַמָּא, אִלֵּין נַחֲלִין דְּנָפְקִין מִתַּמָּן). If they return muddy and filthy to the sea (אִי חוֹזְרִין עֲכוּרִין וּמְלוּכְלָכִין לְיַמָּא), behold the sea receives from their murkiness and filth (הָא יַמָּא נָטִיל מִן עָכִירוּ וְלִכְלוּכָא דִּלְהוֹן). And in the strength of the sea, which is mighty (וּבְחֵילָא דְּיַמָּא דְּאִיהִי תַּקִּיפָא), it does not bear their filth, but casts it out (לָא סְבִילַת לִכְלוּכָא דִּלְהוֹן, וּזְרִיקַת לֵיהּ לְבַר). And the rivers remain clear and pure from that filth (וְאִשְׁתְּאָרוּ נַחֲלִין צְּלִילִין וְדַכְיָין מֵהַהוּא לִכְלוּךְ). Like the image of Imma, who cleanses the dirt of her small children (כְּגַוְונָא דְּאִימָא, דְּדָכִיאָת לִכְלוּכִין דִּבְנָהָא זְעִירִין), so the Patriarchs cleanse the sins and filth of the children of Yisrael (הָכִי אֲבָהָן מְדַכְּאִין חוֹבִין וְלִכְלוּכִין דִּבְנַיְיהוּ דְּיִשְׂרָאֵל). When there are found among them Righteous in their deeds, strong to bear sufferings for their generations (כַּד אִשְׁתְּכָחוּ בְּהוֹן צַּדִּיקַיָּיא בְּעוֹבָדֵיהוֹן, תַּקִּיפִין לְמִסְבַּל יִיסוּרִין עַל דָּרֵיהוֹן), at that time there is no separation among them (בְּהַהוּא זִמְנָא לֵית אַפְרְשָׁא בְּהוֹן). All of them come and bless him, and they say to him: Sinai, Sinai (אָתוּ כֻּלְּהוּ וּבָרִיכוּ לֵיהּ, וְאָמְרוּ לֵיהּ סִינַ״י סִינַ״י). For Kudsha Berikh Hu and His Shekhinta speak through his mouth (דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ מַלִּיל בְּפוּמוֹי). Who is able to stand before him in all? (מַאן יָכִיל לְקַיְּימָא קַמֵּיהּ בְּכֹלָּא). Fortunate is our portion, that we merited to renew this first connection with you (זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְחַדְּשָׁא חִבּוּרָא קַדְמָאָה דָּא בָּךְ), to illuminate the Shekhinta in exile (לְאַנְהָרָא שְׁכִינְתָּא בְּגָלוּתָא). He said to them (אָמַר לוֹן), Sages of every generation you were in your times (רַבָּנָן דְּכָל דָּרָא הֲוִיתוּ בִּזְמַנֵּיהוֹן), all the more so the Holy Luminary (כָּל שֶׁכֵּן בּוּצִּינָא קַדִּישָׁא), whose Chokhmah shines in all the generations after him (דְּנָהִיר חָכְמָתֵיהּ בְּכָל דָּרִין דַּהֲווֹ אֲבַּתְרֵיהּ). Do not give silence to Kudsha Berikh Hu in Orayta (אַל תִּתְּנוּ דֳּמִי לְּקוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא), until The Holy Spirit is poured upon us regarding His Shekhinta (עַד יֵעָרֶה עָלֵינוּ רוּחַ קֻדְשָׁא [לְגַבֵי שְׁכִינְתֵיהּ]). For behold, there is no permission to use Metatron, Sar haPanim, except for you (דְּהָא לָא אִית רְשׁוּ לְאִשְׁתַּמְּשָׁא בִּמְטַטְרוֹ״ן שַׂר הַפָּנִים אֶלָּא לָךְ), for his letters are hinted in your name (דְּאַתְוָון דִּילֵיהּ רְמִיזִין בִּשְׁמָךְ). And now a healer is needed (וּכְעַן צָּרִיךְ אַסְיָא), to know in how many degrees the beating of that sick one in the exile of Edom has ascended (לְמִנְדַּע בְּכַמָּה דַּרְגִּין אִסְתָּלַּק דְּפִיקוּ דְּהַהוּא חוֹלֶה בְּגָלוּתָא דֶּאֱדוֹם), of whom it is said (Song of Songs 5) I am sick with love (דְּאִתְּמַר עָלֵיהּ שֶׁחוֹלַת אַהֲבָה אָנִי). For behold, many healers gathered upon him (דְּהָא כַּמָה אַסְיָין אִתְכְּנָשׁוּ עָלֵיהּ), to know the end of his sickness in those beatings (לְמִנְדַּע קֵץ דְּמַרְעָא דִּילֵיהּ, בְּאִלֵּין דְּפִיקִין), and there was not one among them who was recognized in them (וְלָא הֲוָה חַד מִנַּיְיהוּ דְּאִשְׁתְּמוֹדַע בְּהוֹן). For the beatings of that sick one, not every healer is expert to recognize them (דִּדְפִיקוּ דְּהַהוּא חוֹלֶה, לָא כָּל אַסְיָא בָּקִי לְאִשְׁתְּמוֹדַע בֵּיהּ). For there are beatings of Qashrak, Qashak, Qarqak (דְּאִית דְּפִיקִין דְּקַש״ר, קַש״ק, קַר״ק). Of them the prophet said (Isaiah 26) As a pregnant woman draws near to give birth, she writhes and cries out in her pangs (דְּאָמַר נָבִיא עָלַיְיהוּ כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ). And all of them are ten shofarot, included in three (וְכֻלְּהוּ עֶשֶׂר שׁוֹפָרוֹת, כְּלִילָן בִּתְלַת), which are the sign Qesher (דְּאִינּוּן סִימַן קַש״ר), which is Tekiah, Shevarim, Teruah (דְּאִיהוּ תְּקִיעָה שְׁבָרִים תְּרוּעָה). And the Tekiah shows the length of the exile (וּתְקִיעָה אַחְזִי אֲרִיכוּ דְּגָלוּתָא). The Shevarim show the nearness of the exile (שְׁבָרִים קְרִיבוּ דְּגָלוּתָא). The Teruah-in it comes redemption (תְּרוּעָה בֵּיהּ יֵיתֵי פּוּרְקָנָא), which shows pressure after pressure, with no relief between one and the other (דְּאַחְזֵי דּוֹחֲקָא בָּתַר דּוֹחֲקָא, וְלֵית רְוָוחָא בֵּין דָּא לְדָא). For surely, since the other nations hinder Yisrael in exile (דְּוַדַּאי כֵּיוָן דִּשְׁאַר עַמִּין מְעַכְּבִין לוֹן לְיִשְׂרָאֵל בְּגָלוּתָא), their pressure brings them redemption (דּוֹחֲקָא דִּלְהוֹן מְקָרֵב לוֹן פּוּרְקָנָא). Even so, the quickness of one beating after another (אוּף הָכִי מְהִירוּ דִּדְפִיקוּ דָּא בָתֶר דָּא), in it departs the soul of man, when there is no interval between this and that (בֵּיהּ נָפִיק נַפְשָׁא דְּבַּר נָשׁ, בָּתַר דְּלֵית רֶיוַח בֵּין דָּא לְדָא).

Qashrak, Qashak, Qarqak-it is that which makes Qesher (קַש״רַק, קַש״ק, קַר״ק, אִיהוּ דְּשַׁוִּי קַש״ר): Tekiah, Shevarim, Teruah (תְּקִיעָה שְׁבָרִים תְּרוּעָה). In it falsehood was miscarried from the world (דְּאִתְעַבָּר בֵּיהּ שֶׁקֶר מִן עָלְמָא). In it is the nation, as it is said (Exodus 17) War of Hashem with Amalek (בְּבֵיהּ אוֹמָאָה, מִלְחָמָה לַיְיָ בַּעֲמָלֵק). It shall be aroused in the world (יִתְּעַר בְּעָלְמָא). A song simple, doubled, tripled, quadrupled (שִׁיר פָּשׁוּט, וְכָפוּל, וּמְשׁוּלָשׁ, וּמְרוּבָּע). For it ascends in its letters-Yod, Yod-Heh, YHV, YHVH, Ayin-Bet (דְּאִיהוּ סָלִיק אַתְוָון דִּילֵיהּ, י׳, י״ה, יְה״ו, יְהוָ״ה, ע״ב). At that time, so too the Tzaddikim shall see and rejoice, and the upright shall exult, and the pious shall sing in joy (בְּהַהוּא זִמְנָא, וּבְכֵן צַּדִּיקִים יִרְאוּ וְיִשְׂמָחוּ וִישָׁרִים יַעֲלוֹזוּ וַחֲסִידִים בְּרִנָּה יָגִילוּ). The sixfold addition, a thousandth foundation (ו׳ תּוֹסֶפֶת, אֶלֶף שְׁתִיתָאָה). Before it, Akev, the Temple was destroyed (קוֹדֶם דִּילֵיהּ עָקֵ״ב, חָרַב בֵּי מַקְדְּשָׁא). And after it, until the completion of famine, it shall be evening (וּלְבָתַר דִּילֵיהּ, עַד תַּשְׁלוּם רָעָב, יִהְיֶה עֶרֶב). This is that which is written (Exodus 16) At evening you shall know that Hashem brought you out, etc. (הֲדָא הוּא דִכְתִיב, עֶרֶב וִידַעְתֶּם כִּי יְיָ הוֹצִּיא אֶתְכֶם וְגוֹ׳). (Bereshit 44) For your servant became surety for the lad, etc. (כִּי עַבְדְּךָ עָרַב אֶת הַנַּעַר וְגוֹ׳). Thus far, the Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימְנָא).

For the spirit passes over him and he is no more (כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ), this is the supernal hidden holy concealed Ruach from all, which includes him within itself (דָּא הוּא רוּחָא עִלָּאָה טְמִירָא קַדִּישָׁא גְּנִיזָא מִכֹּלָּא, דְּכָלִיל לֵיהּ בְּגַוִּיהּ). And then, “and he is no more” (וּכְדֵין וְאֵינֶנּוּ). And this is the mystery of Enoch, of whom it is written (Bereshit 5) And he is no more, for Elohim took him (וְדָא הוּא רָזָא דַּחֲנוֹךְ, דִּכְתִּיב בֵּיהּ וְאֵינֶנּוּ כִּי לָקַח אוֹתוֹ אֱלֹהִים), this is the supernal Elohim (דָּא אֱלֹהִים עִלָּאָה). A supernal Ruach, a concealed hidden Ruach (רוּחַ עִלָּאָה, רוּחַ גְּנִיזָא טְמִירָא). “And his place shall know him no more” (וְלָא יַכִּירֶנּוּ עוֹד מְקוֹמוֹ). For behold, a small Ruach was included in a supernal Ruach (דְּהָא אִתְכְּלִיל רוּחָא זְעֵירָא, בְּרוּחָא עִלָּאָה). What is written after it? (מַה כְּתִיב בַּתְרֵיהּ). And the Chesed of Hashem is from world to world (וְחֶסֶד יְיָ מֵעוֹלָם וְעַד עוֹלָם). And the Kohen Gadol enters into the Holy of Holies (וְעָאל לֵיהּ כַּהֲנָא רַבָּא לְגוֹ קֹדֶשׁ קֳדָשִׁים). And he takes it (וְנָטִיל לֵיהּ), and gives birth to it as before (וְאוֹלִיד לֵיהּ כְּמִלְּקַדְּמִין). And it is renewed like an eternal eagle (וְאִתְחַדָּשׁ כְּנֶשֶׁר עוּלְמִין). And he is restored as a youth (וְאִתְהַדָּר אִיהוּ נַעַר).