Daf 229b (דַּף רכ״ט ע״ב)

In this manner, when this speech issues from the mouth of Kudsha Berikh Hu (כְּגַוְונָא דָּא, כַּד דִּבּוּרָא דָּא נָפִיק מִפּוּמֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא), the Chayot of fire are silent (חַיוֹת אֵשׁ חָשׁוֹת). And when He is silent, the Chayot of fire speak (וּבְזִמְנָא דְּשָׁתִיק חַיוֹת אֵשׁ מְמַלְּלוֹת). This is that which is written (Exodus 20:15) (הֲדָא הוּא דִּכְתִּיב): “And all the people saw the voices” (וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת)—the voices of the Chayot, which were roaring (קָלִין דְּחֵיוָן, דַּהֲווֹ שָׁאֲגִין); “and the torches” (וְאֶת הַלַּפִּידִים)—which issued through the speech of the Chayot, in many kinds of melody before the King (דַּהֲווֹ נָפְקִין בְּדִבּוּר דְּחֵיוָן, בְּכַמָּה מִינֵי נִגּוּן קֳדָם מַלְכָּא). And those who remain silent before the Sefer Torah (וְאִלֵּין דְּאִינּוּן דְּחָשׁוֹת לְסֵפֶר תּוֹרָה), are in the likenesses of the Chayot (אִינּוּן בְּדִּיוּקְנַיְיהוּ דְּחֵיוָן). And Kudsha Berikh Hu appoints them, to bring them into the chamber of the vision of fire, which is a house for her (וּמָנֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא, לְאַעֲלָא לוֹן, בְּחֵדֶר דְּמַרְאֶה אֵשׁ בֵּית לָהּ).

And furthermore, those who remain silent—Some say: And furthermore, those from whom speech issues in prayer, concerning which the Chayot of fire speak, and those who remain silent (וְעוֹד אִינּוּן דְּחָשׁוֹת (ס״א ועוד אינון דנפיק מנייהו דבורא בצלותא דביה חיון אשא ממללן ואינון דחשות))—during prayer, throughout the eighteen blessings, shall enter the chamber of this vision (בִּצְּלוֹתָא בח''י בִּרְכָאן, יִיעֲלוּן בְּחֵדֶר דְּמַרְאָה דָּא). And furthermore, those who remain silent concerning Halakhah (וְעוֹד אִינּוּן דְּחָשׁוֹת לַהֲלָכָה), concerning which it is said, “The reward of a received teaching is reasoning” (דְּאִתְּמַר בָּהּ, אַגְרָא דִּשְׁמַעְתְּתָא סְבָרָא), shall enter the chamber that is the Heikhal of this vision (יֵיעֲלוּן בְּחֵדֶר דְּאִיהוּ הֵיכָל דְּמַרְאָה דָּא). Concerning Orayta, it is said (Jeremiah 23:29) (דְּאוֹרַיְיתָא, עָלָה אִתְּמַר): “Is not My word thus like fire, says Hashem, and like a hammer that shatters a rock?” (הֲלֹא כֹה דְּבָרִי כָּאֵשׁ נְאֻם יְיָ וּכְפַטִישׁ יְפוֹצֵּץ סָלַע). And this is the rock concerning which it is said (Numbers 20:8) (וְדָא סֶלַע דְּאִתְּמַר בֵּיהּ): “And you shall speak to the rock before their eyes, and it shall give its waters” (וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו). For those who engage in it Lishmah [for its own sake] (אִלֵּין דְּמִשְׁתַּדְּלִין בָּהּ לִשְׁמָהּ), the sweet waters of Orayta issue forth for them (נָפִיק לוֹן מַיָּא דְּאוֹרַיְיתָא מְתִיקָן), and concerning them it is said (Numbers 20:11) (וְאִתְּמַר בְּהוֹן): “And the congregation and their livestock drank” (וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם). But for those who do not engage in it Lishmah [for its own sake] (וְאִלֵּין דְּלָא מִשְׁתַּדְּלִין בָּהּ לִשְׁמָהּ), bitter waters issue forth for them (נָפִיק לוֹן מַיִם מְרִירִין), concerning which it is said (Exodus 1:14) (דְּאִתְּמַר בְּהוֹן): “And they embittered their lives with hard labor” (וַיְמָרַרוּ אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה)—this is a Kushya [Difficulty] (דָּא קוּשְׁיָא); “with mortar” (בְּחוֹמֶר)—this is a Kal vaChomer [Inference from Minor to Major] (דָּא קַל וָחוֹמֶר); “and with bricks” (וּבִלְבֵנִים)—through the clarification of Halakhah (בְּלִבּוּן הֲלָכָה).

The fourth and fifth Tikkunim are (תִּקּוּנָא רְבִיעָאָה וַחֲמִשָּׁאָה): “From the appearance of his loins and upward, and from the appearance of his loins and downward” (Ezekiel 1:27) (מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָה). Within them are the legs of the Chayot, corresponding to them all (דִּבְהוֹן שׁוֹקֵי הַחַיּוֹת כְּנֶגֶד כֻּלָן), and among the Sefirot, they are Netzach and Hod (וּבִסְפִירָן נֶצַּח וְהוֹד). Metatron is a sign within his host (מְטַטְרוֹן אוֹת בְּצָּבָא דִּילֵיהּ), and he is the likeness of the Tzaddik (וְאִיהוּ דִּיּוּקְנָא דְּצַּדִּיק). For the Tzaddik is a sign within the host above (דְּצַּדִּיק אוֹת בְּצָּבָא דִּלְעֵילָּא), and Metatron is a sign within the host below (וּמְטַטְרוֹן אִיהוּ אוֹת בְּצָּבָא דִּלְתַתָּא). Metatron has Shaddai within him (מְטַטְרוֹן שַׁדַּי בֵּיהּ), as it is written (Ezekiel 1:14): “And the Chayot ran and returned, like the appearance of a flash of lightning” (וְהַחַיּוֹת רָצּוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק).

“And their feet were a straight foot” (וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה), for the feet of all the harmful beings are crooked (דְּרַגְלִין דְּמַזִּיקִין כֻּלְּהוּ עֲקָלָּתוֹן). But their feet—the feet of the holy Chayot (וְרַגְלֵיהֶן, וְרַגְלִין דְּחֵיוָן, קַדִּישִׁין)—concerning them it is said, “And their feet were a straight foot” (אִתְּמַר בְּהוֹן וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה), from the side of the Chayah that is Israel (מִצַּד חַיָּה דְּאִיהוּ יִשְׂרָאֵל). Israel comprises the three Chayot (יִשְׂרָאֵל כָּלִיל תְּלַת חֵיוָן), concerning whom it is said, “The Patriarchs—they themselves are the Merkavah” (דְּאִתְּמַר בְּהוֹן הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה).

“And the sole of their feet was like the sole of a calf’s foot” (Ezekiel 1:7) (וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל), from the side of the Chayah that is the ox (מִסִּטְרָא דְּחַיָּה דְּאִיהוּ שׁוֹר). “And they sparkled like the appearance of burnished copper” (וְנוֹצְּצִּים כְּעֵין נְחוֹשֶׁת קָלָל), from the side of the Nachash Bariach [Fleeing Serpent] of the sea (מִסִּטְרָא דְּנָחָשׁ בָּרִיחַ דְּיַמָּא), which ascends toward him upon the dry land (דְּאִיהוּ סָלִיק לְגַבֵּיהּ בְּיַבֶּשְׁתָּא). “Running” is from the side of Nuriel, who ascends by running (רָצּוֹא, מִסִּטְרָא דְּנוּרִיאֵל, דְּסָלִיק רָצּוֹא); “and returning” is from the side of Shaddai (וָשׁוֹב, מִסִּטְרָא דְּשַׁדַּי), for thus it amounts in numerical value (דְּהָכִי סָלִיק בְּחוּשְׁבַּן), and Metatron amounts to this numerical value (וְאִיהוּ סָלִיק מְטַטְרוֹן).

And when Israel heard the voice from the east, they would run there (וְכַד הֲווֹ יִשְׂרָאֵל שַׁמְעִין קָלָא מִמִּזְרָח, הֲווֹ רָצִּין תַּמָּן); and toward the west, likewise, and similarly toward the south and toward the north (וְלְמַּעֲרָב הָכִי, וְכֵן לַדָּרוֹם וְלַצָּפוֹן). Kudsha Berikh Hu said to the ministering angels (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת): “Those who run to the prayer of a Mitzvah, who run to the discourse on Shabbat, who run to fulfill My will, and who return in Teshuvah [Repentance] (אִלֵּין דְּרַהֲטִין לִצְּלוֹתָא דְּמִצְּוָה, וְרַהֲטִין לְפִרְקָא בְּשַׁבְּתָא, וְרַהֲטִין לְמֶעְבַּד רְעוּתָא דִּילִי, וְתַיְיבִין בְּתִיּוּבְתָּא)—receive them into the Heikhal of this vision (קַבִּילוּ לוֹן בְּהֵיכָלָא דְּהַאי מַרְאָה), for by these signs they are companions together with you (דִּבְאִלֵּין סִימָנִין, אִינּוּן חֲבֵרִים בַּהֲדַיְיכוּ). Those who run and return in Orayta, through the utterance of Halakhah (אִינּוּן דְּרָצִּין וְשָׁבִין בְּאוֹרַיְיתָא, בְּדִבּוּרָא דַּהֲלָכָה), are marked together with you, and you shall bring them into this Heikhal” (אִינּוּן רְשִׁימִין בַּהֲדַיְיכוּ, וְאָעִילוּ לוֹן בְּהַאי הֵיכָלָא).

Likewise, when Israel prays, Mikhael flies across the world in one flight (הָכִי כַּד מְצַּלִין יִשְׂרָאֵל, מִיכָאֵ''ל טָאס עָלְמָא בְּטִיסָא חֲדָא), and Gavriel flies across it in two flights (וְגַבְרִיאֵ''ל טָאס בִּתְרֵין טָאסִין). And when an utterance of Halakhah, prayer, or any commandment issues from Israel, the Shekhinta is there (וְכַד נָפִיק דִּבּוּרָא מִיִשְׂרָאֵל, בַּהֲלָכָה, בִּצְּלוֹתָא, וּבְכָל פִּקּוּדָא דִּשְׁכִינְתָּא תַּמָּן). They run toward her and return through her upon the mission of their Master (אִינּוּן רָצִּין לְגַבָּהּ, וְשָׁבִין בָּהּ בִּשְׁלִיחוּת מָארֵיהוֹן). And in every place where they hear the voice of Orayta, where Kudsha Berikh Hu is present (וּבְכָל אֲתָר דְּשַׁמְעִין קָלָא דְּאוֹרַיְיתָא, דְּתַמָּן קוּדְשָׁא בְּרִיךְ הוּא), they run toward that voice and return through it upon the mission of their Master (אִינּוּן רָצִּין לְגַבֵּי הַהוּא קָלָא, וְתַיְיבִין בָּהּ בִּשְׁלִיחוּתָא דְּמָארֵיהוֹן). For with every voice in which the Name Hashem is not present, and with every utterance in which Adonai is not present, they do not run and return there (דִּבְכָל קָלָא דְּשֵׁם יְדוָֹ״ד לֵית תַּמָּן, בְּדִבּוּרָא דְּלֵית תַּמָּן אֲדֹנָי, לָא רָצִּין וְשָׁבִין תַּמָּן). And because of this, “And their feet were a straight foot” (וּבְגִין דָּא, וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה), as it is written (Hosea 14:10): “For the ways of Hashem are straight” (כִּי יְשָׁרִים דַּרְכֵי יְדוָֹ״ד). In the place where Hashem is present, there is a straight path (בַּאֲתָר דַּיְדוָֹ״ד תַּמָּן, אִיהוּ דֶּרֶךְ יְשָׁרָה); but if Hashem is not present there, it is not a straight path (וְאִי לֵית תַּמָּן יְדוָֹ״ד, לָאו אִיהוּ דֶּרֶךְ יְשָׁרָה).

And furthermore, “Their feet were a straight foot” (וְעוֹד רַגְלֵיהֶם רֶגֶל יְשָׁרָה). The Masters of the Mishnah said that one who prays must arrange his feet during his prayer like the ministering angels (אָמְרוּ מָארֵי מַתְנִיתִין, דְּמַאן דִּמְצַּלֵי, בָּעֵי לְתַקְּנָא רַגְלוֹי בִּצְּלוֹתֵיהּ, כְּמַלְאָכֵי הַשָּׁרֵת). “Like the sole of a calf’s foot” (כְּכַף רֶגֶל עֵגֶל), so as to be marked together with them (לְמֶהֱוִי רָשִׁים בַּהֲדַיְיהוּ). And because of this, the Rabbis established it (וּבְגִין דָּא, אוֹקְמוּהָ רַבָּנָן): “One who prays must align his feet, as it is said, ‘And the sole of their feet was like the sole of a calf’s foot’” (הַמִתְפַּלֵל צָּרִיךְ לְכַוִּון אֶת רַגְלָיו, שֶׁנֶּאֱמַר וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל). And Kudsha Berikh Hu said (וְאָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Those who are thus marked in their prayers, by aligning their feet like you (אִלֵּין דְּאִינּוּן רְשִׁימִין בִּצְּלוֹתַיְיהוּ הָכִי, לְכַוִּון רַגְלוֹי כְּוָותַיְיכוּ), open for them the gates of the Heikhal, so that they may enter into this vision” (אַפְתְּחוּ לוֹן תַּרְעֵי הֵיכָלָא, לְאַעֲלָא בְּמַרְאָה דָּא).

The sixth Tikkun is (תִּקּוּנָא שְׁתִּיתָאָה): “I saw something like the appearance of fire” (Ezekiel 1:27) (רָאִיתִי כְּמַרְאֵה אֵשׁ)—here there was actual sight (הָכָא רְאִיָּיה מַמָּשׁ). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Whoever enters into this vision, and during his prayer has his heart directed above toward the Name Hashem, and his eyes directed below toward the Name Adonai (מַאן דְּיֵיעוּל בְּחֵיזוּ דָּא, וִיהֵא בִּצְּלוֹתֵיהּ לִבֵּיהּ לְעֵילָּא, לְשֵׁם יְדוָֹ״ד, וְעֵינוֹי לְתַתָּא בִּשְׁמָא דַּאֲדֹנָ״י), shall enter this Heikhal in the manner of the angels (תֵּיעֲלוּן בְּהֵיכָלָא דָּא, כְּגַוְונָא דְּמַלְאָכִין), whose backs are above and whose fear is below, corresponding to the Shekhinta, who is the fear of Hashem” (וְגַבֵּיהֶן לְעֵילָּא, וְיִרְאָה לָהֶם לְתַתָּא, לָקֳבֵל שְׁכִינְתָּא דְּאִיהִי יִרְאַת יְדוָֹ״ד).

And Hashem dwells within sight, hearing, scent, and speech (וּבִרְאִיָּיה וּשְׁמִיעָה וְרֵיחָא וְדִבּוּר, שַׁרְיָא יְדוָֹ״ד). Within action, touch, service, and walking, Adonai dwells (בַּעֲשִׂיָּיה, בְּמִשׁוּשׁ, שִׁמּוּשׁ, הִלוּךְ, שַׁרְיָא אֲדֹנָי). And this is the sight of light and the lamp—Some say: of Orayta (וְדָא רְאִיָּה, דְּאוֹר וְנֵר (ס״א דאורייתא))—concerning which it is said (Proverbs 6:23) (דְּאִתְּמַר בָּהּ): “And Torah is light” (וְתוֹרָה אוֹר). The scent is the scent of the offerings, which are the prayers (רֵיחָא דְּקָרְבְּנִין, דְּאִינּוּן צְּלוֹתִין); speech is through Orayta, and speech is through prayer (דִּבּוּר בְּאוֹרַיְיתָא, דִּבּוּר בִּצְּלוֹתָא). And action is the performance of a Mitzvah, together with its service, its touch, and its walking (וַעֲשִׂיָּיה דְּמִצְּוָה, וְשִׁמוּשׁ דִּילָהּ, וּמִשׁוּשׁ דִּילָהּ, וְהִלוּךְ דִּילָהּ). But sight and hearing in which neither Orayta nor a Mitzvah is present (וּרְאִיָיה וּשְׁמִיעָה, דְּלֵית תַּמָּן אוֹרַיְיתָא וּמִצְּוָה), Kudsha Berikh Hu and His Shekhinta do not dwell there (קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ לָא שַׁרְיָא תַּמָּן). For Kudsha Berikh Hu dwells within sight, and likewise His Shekhinta (דְקוּדְשָׁא בְּרִיךְ הוּא שַׁרְיָא בִּרְאִיָיה, וְכֵן שְׁכִינְתֵּיהּ), for Orayta is “And Torah is light” (דְּאוֹרַיְיתָא וְתוֹרָה אוֹר). His Shekhinta is His vision—Hashem—as it is written (Numbers 12:6) (שְׁכִינְתֵּיהּ רְאִיָה דִּילֵיהּ יְדוָֹד): “In a vision I make Myself known to him” (בְּמַרְאָה אֵלָיו אֶתְודָּע)—Kudsha Berikh Hu is “In a vision I make Myself known to him”; this is His Shekhinta (קודשא בריך הוא במראה אליו אתודע שכינתיה).