Daf 230b (דַּף ר״ל ע״ב)

Seventh Tikkun (תִּקּוּנָא שְׁבִיעָאָה), “As the appearance of the rainbow in the cloud on the day of rain” (Ezekiel 1) (כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶּעָנָן בְּיוֹם הַגֶּשֶׁם). The sages said (אָמְרוּ רַבָּנָן), from “And I saw” until “as the appearance of the rainbow” (מִן וָאֵרֶא עַד כְּמַרְאֵה הַקֶּשֶׁת), these are Ma’aseh Merkava (הֵן הֵן מַעֲשֵׂה הַמֶּרְכָּבָה).

And the Sages said (וְאָמְרוּ חֲכָמִים), when Rabbi Akiva expounded Ma’aseh Merkava (כְּשֶׁהָיָה רִבִּי עֲקִיבָא דּוֹרֵשׁ בְּמַעֲשֵׂה מֶרְכָּבָה), fire descended from heaven (יָרְדָה אֵשׁ מִן הַשָּׁמַיִם), and surrounded the trees (וְסִבְּבָה הָאִילָנוֹת). And ministering angels gathered (וְהָיוּ מִתְקַבְּצִּין מַלְאֲכֵי הַשָּׁרֵת), like a wedding procession of bridegroom and bride (כִּבְמִזְמוּטֵי חָתָן וְכַלָּה).

For there is no union, or connection, or Merkava (בְּגִין דְּלֵית יִחוּדָא וְקִשּׁוּרָא וּמֶרְכָּבָה), for the Name YHVH in Adonai (לְשֵׁם יְדוָֹ״ד בַּאֲדֹנָ״י), except through the Tzaddik (אֶלָּא בְּצַּדִּיק). For he is the rainbow (דְּאִיהוּ קֶשֶׁת), and she is-some say: in him (דְּאִיהִי ד״א דְבֵיהּ)-the complete Merkava above (מֶרְכַּבְתָּא שְׁלֵימָתָא דִּלְעֵילָּא), YAHDVNHY (יְאֲהַדוֹנָ״י).

The Shekhinta is Ma’aseh Bereshit (שְׁכִינְתָּא אִיהִי מַעֲשֵׂה בְּרֵאשִׁית), and they established (וְאוֹקְמוּהָ), one does not expound Ma’aseh Bereshit in pairs (אֵין דּוֹרְשִׁין בְּמַעֲשֵׂה בְּרֵאשִׁית בִּשְׁנַיִם). Because the branches of the Tree (בְּגִין דְּעַנְפִּין דְּאִילָנָא), they are separated above in the wings of the living beings (אִינּוּן פְּרוּדוֹת מִלְּמַעְלָה בְּכַנְפֵי חֵיוָן), YHVH to the right (יְדוָֹ״ד לִימִינָא), Adonai to the left (אֲדֹנָ״י לִשְׂמָאלָא). Groom to the right (חָתָן לִימִינָא), bride to the left (כַּלָּה לִשְׂמָאלָא). When they come to the chuppah (כַּד אַתְיָין לָהּ לַחוּפָּה), with many kinds of melody (בְּכַמָּה מִינֵי נִגּוּנָא), Yisrael must awaken them below (צְּרִיכִין יִשְׂרָאֵל לְאַתְּעָרָא לוֹן לְתַתָּא), with songs and praises (בְּשִׁירוֹת וְתֻשְׁבָּחוֹת), with every kind of melody in prayer (בְּכָל מִינֵי נִגּוּנָא בִּצְּלוֹתָא), behold-they come to the chuppah (הָא קָא אַתְיָין לַחוּפָּה).

And Yisrael must give kiddushin [betrothal] to the bride (וּצְּרִיכִין יִשְׂרָאֵל לְמֵיהַב קִדוּשִׁין לַכַּלָּה), from the groom (מֵחֲתָנָא), with the binding of the hand-tefillin [phylactery] (בְּקִשּׁוּרָא דִּתְפִלָּה דְּיָד), to be bound to Him (לְמֶהֱוִי קְשִׁירָא לֵיהּ), and to crown them with the head-tefillin [phylactery] (וּלְעַטְרָא לוֹן בִּתְפִילִין דְּרֵישָׁא), which is glory (דְּאִיהוּ פְּאֵר). This is what is written (הֲדָא הוּא דִכְתִיב): “Bind your glory upon you” (פְּאֵרְךָ חָבוּשׁ עָלֶיךָ) (Ezekiel 24).

And three wrappings of the strap (וּתְלַת כְּרִיכִין דִּרְצּוּעָה), corresponding to the three Kedushot [holinesses] (לָקֳבֵל ג׳ קְדוּשּׁוֹת), which are: “Kadosh [Holy], Kadosh [Holy], Kadosh [Holy]” (דְּאִינּוּן קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ). “They shall triple holiness for You” (קְדוּשָּׁה לְךָ יְשַׁלֵּשׁוּ). And one must bless them with seven blessings (וְצָּרִיךְ לְבָרְכָא לוֹן בְּשֶׁבַע בִּרְכָאן), which are the seven blessings of Keri’at Shema [Recital of the Shema] (דְּאִינּוּן שֶׁבַע בְּרָכוֹת דִּקְרִיאַת שְׁמַע): in the morning, two before it and one after it (בַּשַּׁחַר שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ); and in the evening, two before it and two after it (וּבָעֶרֶב שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ).

And a bride beneath the chuppah [marriage canopy] (וְכַלָּה בְּחוּפָּה), which is in the likeness of the wings of mitzvah [commandment] (דְּאִיהִי בְּדִיּוּקְנָא דְּכַנְפֵי מִצְּוָה), with gilded fringes, tekhelet [blue], and white (בְּצִּיצִּיוֹת מוּזְהָבוֹת, וּתְכֵלֶת וְלָבָן): a throne of judgment and a throne of mercy (כִּסֵּא דֵּין וְכִסֵּא רַחֲמִים), each included in the other (כָּלִיל דָּא בְּדָא). And many knots and links surround it (וְכַמָּה קְשָׁרִים וְחֻלְיָין סַחֲרָנֵיהּ), with many pearls and precious stones (בְּכַמָּה מַרְגְּלָאן וַאֲבָנִין יַקִּירִין), filled with Segulot [precious treasures] (מַלְיָין סְגוּלוֹת), circling around it (סַחֲרִין לְגַבֵּיהּ).

Like the form of bells and pomegranates (כְּדִּיוּקְנָא דְּזָגִין וְרִמּוֹנִין), the garments of the King and the Matronita (דִּלְבוּשֵׁי מַלְכָּא וּמַטְרוֹנִיתָא); which are four white garments and four golden garments (דְּאִינּוּן ד׳ בִּגְדֵי לָבָן, וְד׳ בִּגְדֵי זָהָב), from the side of the two Names (מִסִּטְרָא דִּתְרֵין שְׁמָהָן): YHVH and Adonai (יְדוָֹ״ד אֲדֹנָ״י). As His Name, so is His Throne (כִּשְׁמוֹ כֵּן כִּסְאוֹ), so is His Chuppah (כֵּן חוּפָתוֹ), so is His garment (כֵּן לְבוּשׁוֹ). His Name is inscribed in everything (רָשִׁים שְׁמֵיהּ בְּכֹלָּא), when He desires to ascend into His chamber (כַּד בָּעֵי לְאַעֲלָא בְּהֵיכָלֵיהּ), to be there a groom with His bride (לְמֶהֱוִי תַּמָּן חָתָן בְּכַלָּתֵיהּ), in the eighteen blessings of prayer (בְּח״י בִּרְכָאן דִּצְּלוֹתָא). Some say: in the chamber, to unify there in prayer, in the eighteen blessings of the Tzaddik, who is the appearance of the rainbow (נ״א: בְּהֵיכֲלָא לְיַחֲדָא תַּמָּן בְּצְלוֹתָא, בְּח״י בִּרְכָאן דְּצַדִּיק, דְּאִיהוּ כְּמַרְאֵה הַקֶּשֶׁת).

One does not expound the Merkava alone (אֵין דּוֹרְשִׁין בַּמֶּרְכָּבָה בְּיָחִיד), because one who expounds to an individual, with him-behold, they are two in the teaching (בְּגִין דְּהַדּוֹרֵשׁ לְיָּחִיד, עִמֵּיהּ הָא אִינּוּן שְׁנַיִם בַּדְּרָשָׁא). And one must not hear his voice in prayer (וְלָא צָּרִיךְ תַּמָּן לְמִשְׁמַע קָלָא בִּצְּלוֹתֵיהּ). But rather: “Only her lips moved, and her voice was not heard” (1 Samuel 1) (אֶלָּא רַק שְׂפָתֶיהָ נָעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ). And in this mystery: “And the stranger who draws near shall die” (Numbers 3) (וּבְהַאי רָזָא וְהַזָּר הַקָּרֵב יוּמָת). And thus in Atzilut (וְהָכִי בַּאֲצִּילוּת). Some say: in prayer (ד״א: בְּצְּלוֹתָא). Each one prays in silence (כָּל חַד מְצַּלֵּי בַּחֲשַׁאי), so that his prayer is not heard by his fellow (דְּלָא אִשְׁתְּמַע צְּלוֹתֵיהּ לְגַבֵּי חַבְרֵיהּ).

Like one who teaches his fellow (כְּגוֹן מַאן דְּדָרִישׁ לְחַבְרֵיהּ), and silences speech toward him (וְיַשְׁתִּיק דִּבּוּר לְגַבֵּיהּ), he must only speak in silence (לָא צָּרִיךְ לְמֶעְבַּד אֶלָּא דִּבּוּר בַּחֲשַׁאי), so that his fellow not hear (דְּלָא יִשְׁמַע חַבְרֵיהּ). And therefore the sages established (וּבְגִין דָּא אוֹקְמוּהָ רַבָּנָן), whoever makes his voice heard in his prayer-behold, he is of little faith (כָּל הַמַּשְׁמִיעַ קוֹלוֹ בִּתְפִלָּתוֹ, ה״ז מִקְּטַנֵּי אֲמָנָה). And therefore the fiery living beings above (וּבְגִין כָּךְ חֵיוָון אֶשָּׁא לְעֵילָּא), speak like the branches of the Tree (מְמַלְּלָן כְּעַנְפִּין דְּאִילָנָא), which gather there (דַּהֲווֹ מִתְקַבְּצִּין תַּמָּן), in the rejoicings of groom and bride (בְּמִזְמוּטֵי חָתָן וְכַלָּה). In that place (בְּאָן אֲתָר). At the recitation of Shema (בְּקְרִיאַת שְׁמַע), “And there I heard the sound of their wings” (Ezekiel 1) (דְּתַמָּן וָאֶשְׁמַע אֶת קוֹל כַּנְפֵיהֶם). These are sixty-four to four wings (דְּאִינּוּן ס״ד לְד׳ גַּדְפִּין), four times sixty-four (ד׳ זִמְנִין ס״ד), they ascend two hundred and fifty-six (סַלְּקִין רנ״ו). And this is: “Sing with joy for Jacob” (Jeremiah 31) (וְהַאי אִיהוּ רָנּוּ לְיַעֲקֹב שִׂמְחָה).

When? (אֵימָתַי). After He takes vengeance from His haters (לְבָתַר דְּנָטִיל נוּקְמָא מִשַּׂנְאוֹי), and kindles their sins (וְיוֹקִיד טַעֲוָון דִּלְהוֹן). As it is written: “And when the wicked perish, there is song” (Proverbs 11) (הֲדָא הוּא דִכְתִיב וּבַאֲבוֹד רְשָׁעִים רִנָּה). It is the lamp (אִיהוּ הַנֵר). Some say: forty years (ס״א: מ׳ שְׁנִין). To complete seventy-two, seventy-two, seventy-two (לְאַשְׁלְמָא ע״ב ע״ב ע״ב). And dependent are sixty-four (וְתַלְיָין ס״ד). And dependent are sixty-four (וְתַלְיָין ס״ד), from eight sevens (מִן תְּמַנְיָא א״ז). And thus sixty-four from eight sevens, to the four directions, two hundred and fifty-six (וְהָכִי ס״ד מִתְּמַנְיָא א״ז לְד׳ סִטְרִין, רנ״ו). And when it reaches thirty-two (וְכַד מָטֵי לל״ב), which are seven-seven-seven-seven (דְּאִינּוּן א״ז א״ז א״ז א״ז), which are eight-eight-eight-eight (דְּאִינּוּן ח׳ ח׳ ח׳ ח׳), the Yod joins to every side (אִתְחַבָּר י׳ לְכָל סְטָר), to be eighteen of YHVH (לְמֶהֱוִי ח״י יְהוָֹ״ה), in the eighteen blessings of prayer (בְּח״י בִּרְכָאן דִּצְּלוֹתָא), in which there are eighteen times YHVH (דְּאִית בְּהוֹן ח״י זִמְנִין יְדוָֹ״ד), which ascend seventy-two (דְּסַלְּקִין ע״ב).

At that time, when YHVH joins in Adonai, in the Life of Worlds-YAHDVNHY (בְּהַהוּא זִמְנָא דְּמִתְחַבְּרָא יְהוָֹ״ה בַּאֲדֹנָ״י בְּחַ״י עָלְמִין יְאֲהדוָֹנָהי), immediately the living beings of silent fire (מִיַּד חֵיוָן דְּאֵשׁ חָשׁוֹת). What is written of them? (מַה כְּתִיב בְּהוֹן). “When they stood, they let down their wings” (Ezekiel 1) (בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם). In their standing-Yisrael in exile (בְּעָמְדָם יִשְׂרָאֵל בְּגָלוּתָא). Some say: in prayer (נ״א: בְּצְּלוֹתָא). They let down their wings, so that they not be recognized until that time (תְּרַפֶּינָה כַנְפֵיהֶם, דְּלָא יִשְׁתְּמוֹדְעוּן עַד הַהִיא שַׁעֲתָא). And this is: “Only her lips moved” (וְהַאי אִיהוּ רַק שְׂפָתֶיהָ נָעוֹת). These are the wings of the living beings (דְּאִינּוּן כַּנְפֵי הַחַיּוֹת). “And her voice was not heard” (וְקוֹלָהּ לֹא יִשָּׁמֵעַ). That which was Chashmal-fiery living beings speak-these are silent (מַה דַּהֲוִי חַשְׁמַל, חֵיוָן אֶשָּׁא מְמַלְּלָן, אִינּוּן חָשׁוֹת). And therefore they established prayer in silence (וּבְגִין דָּא תַּקִּינוּ צְּלוֹתָא בַּחֲשַׁאי). And thus Ma’aseh Merkava in silence (וְהָכִי מַעֲשֵׂה מֶרְכָּבָה בַּחֲשַׁאי). To speak there in silence, between him and himself (לְמַלְּלָא תַּמָּן בַּחֲשַׁאי, בֵּינוֹ לְבֵין עַצְּמוֹ). Three prayers they established (ג׳ צְּלוֹתִין תַּקִּינוּ). And in all of them eighteen YHVH (וּבְכֻלְּהוּ ח״י יְהוָֹ״ה). These are seventy-two letters (דְּאִינּוּן ע״ב אַתְוָון).

In every prayer, in eighteen blessings (בְּכָל צְּלוֹתָא, בְּתַמְנֵי סְרֵי בִּרְכָאן). These are two hundred and sixteen (דְּאִינּוּן רי״ו). And they are encompassed in Chesed, in seventy-two (וּכְלִילָן בְּחֶסֶד, בְּע״ב), with thirty-two paths (עִם ל״ב נְתִיבוֹת). And this is two hundred and fifty, lacking two (וְהַיְינוּ ר״ן חֲסֵרִין ב׳). For they are encompassed in the middle pillar (דִּכְלִילָן בְּעַמּוּדָא דְּאֶמְצָּעִיתָא). From the offering, the prayer is heard (דְּמִקָּרְבְּנָא אִשְׁתְּמַע צְּלוֹתָא), the prayer is from the offering (צְּלוֹתָא מִקָּרְבְּנָא). As it is said of them: “And I heard the sound of their wings” (Ezekiel 1) (כְּגַוְונָא דְּאִתְּמַר בְּהוֹן, וָאֶשְׁמַע אֶת קוֹל כַּנְפֵיהֶם). So with the Keruvim: “And he heard the Voice speaking to him” (Numbers 7) (הָכִי בַּכְּרוּבִים, וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו). Like the ramp, upon which offerings ascend and descend offerings and elevations-thereon (כְּגַוְונָא דְּכֶבֶשׁ סַלְּקִין וְנַחְתִּין בֵּיהּ קָרְבְּנִין וְעִלָּוָון). So in prayer, angels ascend two and descend two (הָכִי בִּצְּלוֹתָא, מַלְאֲכִין סַלְּקִין תְּרֵי וְנַחְתֵּי תְּרֵי). And so at Sinai-Moshe and Aharon ascended and descended, two ascended and two descended (וּכְגַוְונָא דְּסִינַי, דְּבֵיהּ מֹשֶׁה וְאַהֲרֹן סַלְּקִין וְנַחְתִּין, סַלְּקִין תְּרֵין וְנַחְתִּין ב׳).

And in this command are hinted all the commandments of the Orayta (וּבְפִקוּדָא דָּא, אִתְרְמִיזוּ כָּל פִּקוּדִין דְּאוֹרַיְיתָא). And so, when Rabbi Akiva opened in Ma‘aseh Merkava (וְהָכִי כַּד הֲוָה פָּתַח רִבִּי עֲקִיבָא בְּמַעֲשֵׂה מֶרְכָּבָה), his mouth was Sinai (פּוּמֵיהּ הֲוָה סִינַי), and his voice was a ladder (וְקַלֵיהּ הֲוָה סֻלָּם), upon which angels ascended and descended (דְּבֵיהּ מַלְאֲכִין סַלְּקִין וְנַחְתִּין). With each of his words, the angel Metatron rode upon it (בְּכָל דִּבּוּר וְדִבּוּר דִּילֵיהּ, הֲוָה רָכִיב עָלֵיהּ מַלְאָךְ מְטַטְרוֹ״ן). He is a chariot to the Shekhinta (אִיהוּ רֶכֶב לִשְׁכִינְתָּא), which is encompassed in the Sefirot of the Middle Pillar (דִּכְלִילָא בֵּיהּ סְפִירָן עַמּוּדָא דְּאֶמְצָּעִיתָא), which is Yod–Hei–Vav–Hei within (דְּאִיהוּ יוֹ״ד הֵ״א וָא״ו הֵ״א מִלְּגוֹ). The Shekhinta is encompassed in ten Sefirot-below (דִּשְׁכִינְתָּא כְּלִּילָא מִי׳ סְפִירָן, דִּלְבַר). And the Holy One blessed be He and His Shekhinta are chariot and Merkava (וְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, רֶכֶב וּמֶרְכָּבָה). “Ascents of ascents” (so-called) (עֲלוֹת הָעֲלוֹת), the Middle Pillar is a chariot to the Cause of Causes (עַמּוּדָא דְּאֶמְצָּעִיתָא, רֶכֶב לְעִלַּת הָעִלּוֹת). And His Shekhinta is a chariot to the Middle Pillar (וּשְׁכִינְתֵּיהּ, רֶכֶב לְעַמּוּדָא דְּאֶמְצָּעִיתָא). And the Cause of Causes unifies all, arranges all, and shines in all (וְעִלַּת הָעִלּוֹת אִיהוּ דִּמְיַחֵד לְכֹלָּא, וּמְסַדֵּר לְכֹלָּא, וְנָהִיר בְּכֹלָּא).

His radiance passes through soul, body, and garment (נְהוֹרֵיהּ אַעְבָּר בְּנִשְׁמְתָא וְגוּפָא וּלְבוּשָׁא). And in Him there is no change, partnership, calculation, image, or likeness from any Merkava, nor vision or likeness seen by the eye of the intellect (וְלֵית בֵּיהּ שִׁנּוּי וְשׁוּתָּפוּ וְחוּשְׁבָּן וּתְמוּנָה וְדִמְיוֹן מִכָּל מֶרְכַּבְתָּא, וּמַרְאֶה וְדִמְיוֹן דְּאִתְחַזְיָיא בְּעֵין הַשֶׂכֶל). Higher and lower ranks are chariot and Merkava before Him (דַּרְגִּין עִלָּאִין וְתַתָּאִין, אִינּוּן רֶכֶב וּמֶרְכַּבְתָּא לְגַבֵּיהּ), and upon Him none rides (וְעָלֵיהּ לֵית מַאן דְּרָכִיב).

A rainbow: a sign of Tekiah, Shevarim, Teruah (קֶשֶׁת, סִימַן תְּקִיעָה שְׁבָרִים תְּרוּעָה). And these are a sign of the Merkava of the Patriarchs (וְאִינּוּן סִימַן מֶרְכָּבָה דַּאֲבָהָן). Tekiah-of Avraham (תְּקִיעָה, דְּאַבְרָהָם). Shevarim-of Yitzchak (שְׁבָרִים, דְּיִצְּחָק). Teruah-of Ya‘akov (תְּרוּעָה, דְּיַעֲקֹב). As it is said of him: “And the Teruah of the King is in him” (Numbers 23) (דְּאִתְּמַר בֵּיהּ וּתְרוּעַת מֶלֶךְ בּוֹ). And three colors are seen in it: white, red, and green (וְג׳ גַּוְונִין אִתְחַזְיָין בֵּיהּ, חִוָּור סוּמָק וְיָרוֹק). And from the side of Gevurah it is called: “The bow of the mighty is broken” (1 Samuel 2) (וּמִסִּטְרָא דִּגְבוּרָה, אִתְקְרֵי קֶשֶׁת גִּבּוֹרִים חַתִּים). And from the side of the right: “Like the appearance of the rainbow in the cloud on the day of rain” (Ezekiel 1) (וּמִסִּטְרָא דִּימִינָא, כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם).

When it appears on a day of rain, it shows mercy (כַּד אִתְחֲזִי בְּיוֹם הַגֶּשֶׁם, אַחְזֵי רַחֲמֵי). And when it appears without rain, it shows judgment (וְכַד אִתְחֲזֵי בְּלָא מִטְרָא, אַחְזֵי דִּינָא). Mixed between rain and sun, it shows judgment and mercy combined (מְעוּרָב בֵּין מִטְרָא וְשִׁמְּשָׁא, אַחְזֵי דִּינָא וְרַחֲמֵי כָּלִיל). And this is the Shin of Shaddai (וְהַאי אִיהוּ ש׳ מִן שַׁדַּי), the three branches of the Patriarchs (תְּלַת עַנְפֵּי אֲבָהָן), which are “Hashem our Eloheinu Hashem” (Deuteronomy 6 ) (דְּאִינּוּן יְדוָֹ״ד אֱלֹהֵי״נוּ יְדוָֹ״ד), three Names corresponding to the three branches of the Patriarchs (תְּלַת שְׁמָהָן לָקֳבֵל תְּלַת עַנְפֵּי אֲבָהָן). And in them fourteen letters, by the calculation of “Dai” from Shaddai (וּבְהוֹן י״ד אַתְוָון, בְּחוּשְׁבַּן ד״י מִן שַׁדַּי). And the garment of Shaddai is Metatron (וּלְבוּשׁ דְּשַׁדַּי, מְטַטְרוֹן), for thus he rises in the calculation of Shaddai (דְּהָכִי סָלִיק בְּחוּשְׁבַּן שַׁדַּי).

Rabbi Yehudah said: Teach us, master (אָמַר רִבִּי יְהוּדָה, לֵימָא לָן מוֹר). Some say: From these exalted words of Rosh HaShanah (ס״א: מֵאלִין מִלִּין מְעַלְּיָתָא דְּרֹאשׁ הַשָּׁנָה). Rabbi Shimon opened and said (פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר): “And it was the day” (Kings II 4) (וַיְהִי הַיּוֹם). Everywhere it is written “And it was,” it means sorrow (בְּכָל אֲתָר דִּכְתִיב וַיְהִי, אִיהוּ צַעַר). “And it was in the days”-sorrow indeed (וַיְהִי בִּימֵי צַעַר. וַדַּאי). “And it was the day”-a day in which there is sorrow (וַיְהִי הַיּוֹם, יוֹמָא דְּאִית בֵּיהּ צַעַר). And this is Rosh HaShanah (וְדָא הוּא רֹאשׁ הַשָּׁנָה), a day in which there is harsh judgment upon the world (יוֹמָא דְּאִית בֵּיהּ דִּינָא קַשְׁיָא עַל עָלְמָא). “And it was the day, and Elisha passed to Shunem”-this was the day of Rosh HaShanah (וַיְהִי הַיּוֹם וַיַּעֲבֹר אֱלִישָׁע אֶל שׁוּנֵם, יוֹמָא דְּרֹאשׁ הַשָּׁנָה הֲוָה). And everywhere: “And it was the day”-this is Rosh HaShanah (וּבְכָל אֲתָר וַיְהִי הַיּוֹם, דָּא רֹאשׁ הַשָּׁנָה). “And it was the day, and the sons of Elohim came” (Job 1) (וַיְהִי הַיּוֹם וַיָבֹאוּ בְּנֵי הָאֱלֹהִים)-this was the day of Rosh HaShanah (יוֹם רֹאשׁ הַשָּׁנָה הֲוָה).

At all times, they are two days (בְּכָל זִמְנָא תְּרֵין יוֹמִין אִינּוּן). What is the reason? (מַאי טַעֲמָא). Because Yitzchak must be comprised of judgment and mercy-two days and not one (בְּגִין, דְּלִהֱוִי יִצְחָק כָּלִיל דִּינָא וְרַחֲמֵי, תְּרֵין יוֹמִין וְלָא חַד). For if he were found alone, he would destroy the world (דְּאִלְמָלֵא יִשְׁתְּכַח יְחִידָאי, יַחֲרִיב עָלְמָא). And therefore it is written twice: “And it was the day, and it was the day” (וְעַל דָּא כְּתִיב תְּרֵין זִמְנִין, וַיְהִי הַיּוֹם וַיְהִי הַיּוֹם). “And the sons of Elohim came”-these are the Great Court (וַיָבֹאוּ בְּנֵי הָאֱלֹהִים, אִלֵּין בֵּית דִּין רַבְרְבָא). “The sons of the Elohim” indeed (בְּנֵי הָאֱלֹהִים וַדַּאי), the children of the King, close to Him (בְּנוֹי דְּמַלְכָּא קְרִיבִין לְגַבֵּיהּ). And they are the seventy appointed ones (וְאִינּוּן שִׁבְעִין מְמָנָן), who continually go around the King (דְּסָחֲרִין תְּדִירָא לְמַלְכָּא). And they decree judgment upon the world (וְאִינּוּן חַתְכִין דִּינָא עַל עָלְמָא). “To present themselves before Hashem”-and do they stand upon Hashem? (לְהִתְיַצֵּב עַל יְיָ, וְכִי עַל יְיָ קַיְימֵי).

Rather, at the time when these stand upon judgment (אֶלָּא, בְּשַׁעֲתָא דְּאִלֵּין קַיְימֵי עַל דִּינָא), the first judgment of all is in it (דִּינָא קַדְמָאָה דְּכֹלָּא בֵּיהּ). Who is he? (מַאן הוּא). He who does not honor the Name of Kudsha Berikh Hu (דְּלָא יוֹקִיר לִשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and does not honor the Orayta and His servants (וּדְלָא יוֹקִיר לְאוֹרַיְיתָא וּלְעַבְדּוֹי). Also, who is he that does not fear the honor of the holy Name (אוּף הָכִי, מַאן הוּא דְּלָא חָיִישׁ עַל יְקָרָא דִּשְׁמָא קַדִישָׁא), that it not be desecrated in the earth (דְּלָא יִתְחַלֵּל בְּאַרְעָא).

Who is he that does not fear the honor of Kudsha Berikh Hu (מַאן הוּא דְּלָא חָיִישׁ לִיקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), who is he that does not give honor to this Name (מַאן הוּא דְּלָא שַׁוִּי יְקָר לִשְׁמָא דָּא). “And the Satan also came among them”-“also” comes to include his female (Job 1) (וַיָּבֹא גַּם הַשָּׂטָן בְּתוֹכָם, גַּם, לְרַבּוֹת הַהִיא נוּקְבָּא דִּילֵיהּ). Also, “to present himself before Hashem”-for he too fears the honor of this Name (אוּף הָכִי לְהִתְיַצֵּב עַל יְיָ, דְּאִיהוּ חָיִישׁ נָמֵי לִיקָרָא דִּשְׁמָא דָּא). Here the ancient pillars of the world disagreed (הָכָא אַפְלִיגוּ עַמּוּדִין קַדְמָאִין דְּעָלְמָא).

One said: Job was from the righteous of the nations of the world (חַד אָמַר, אִיּוֹב מֵחֲסִידֵי אוּמוֹת הָעוֹלָם הֲוָה). And one said: he was from the righteous of Yisrael (וְחַד אָמַר, מֵחֲסִידֵי יִשְׂרָאֵל הֲוָה). In either case, he atoned for the world (וְאַלְקֵי, לְכַפְּרָא עַל עָלְמָא). For on one day, Rav Hamnuna met Eliyahu (דְּהָא יוֹמָא חַד אַשְׁכְּחֵיהּ רַב הַמְנוּנָא לְאֵלִיָּהוּ). He said to him: Surely we have learned, there is a righteous one who suffers evil, and a wicked one who prospers (אָמַר לֵיהּ, וַדַּאי תָּנֵינָן דְּאִית צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ). He said: A righteous one-if his sins are few, they give him his punishment in this world, and therefore he is a righteous one who suffers evil (אָמַר, צַדִּיק, כָּל שֶׁמְּמוּעֲטִין לוֹ חוֹבוֹתָיו נוֹתְנִין לוֹ בָּעוֹלָם הַזֶּה חוֹבוֹ, וְעַל כֵּן צַדִּיק וְרַע לוֹ).

And a wicked one-if his sins are many and his merits few, they give him his reward in this world, and therefore he is a wicked one who prospers (וְכָל שֶׁמְרוּבִּין עֲווֹנוֹתָיו, וּמְמוּעֲטִין זָכִיוֹתָיו, נוֹתְנִין לוֹ שְׂכָרוֹ בָּעוֹלָם הַזֶּה, רָשָׁע וְטוֹב לוֹ). He said to him: The judgments of the Master of the world are ancient (אָמַר לֵיהּ, דִּינוֹי דְּמָארֵי עָלְמָא עֲתִיקִין). Some say: deep (ס״א: עֲמִיקִין). But when Kudsha Berikh Hu desires to atone for the sins of the world, He strikes with their arm, and heals all (אֲבָל בְּשַׁעֲתָא דְּבָעֵי קוּדְשָׁא בְּרִיךְ הוּא לְכַפְּרָא חוֹבִין דְּעָלְמָא, אַלְקֵי בִּדְרוֹעָא דִּלְהוֹן, וְאָסֵי לְכוּלְהוּ). Like a physician, who strikes the arm in order to heal all the limbs (מְתַל לְאַסְיָיא, דְּאַלְקֵי לִדְרוֹעָא, לְשֵׁיזָבָא לְכָל שַׁיְיפִין). As it is written: “And he was wounded for our transgressions, and so forth” (Isaiah 53) (כְּמָה דִּכְתִיב, וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ וְגוֹ׳). As it is said, on that day of Rosh HaShanah (כְּמָה דְּאִתְּמַר, בְּהַהוּא יוֹמָא שֶׁל רֹאשׁ הַשָּׁנָה), seventy thrones are established to judge the world (דְּקַיְימִין שִׁבְעִין קַתֶּדְרָאִין לְמֵידָן דִּינָא לְעָלְמָא).

How many are the masters of shields, accusers, that stand above (כַמָּה אִינּוּן מָארֵי תְּרִיסִין, קַטֵיגוֹרִין, דְּקַיְימֵי לְעֵילָּא). These stand to the right for merit, and these to the left for guilt (אִלֵּין מַיְימִינִין לִזְכוּ וְאִלֵּין מַשְׂמְאִלִין לְחוֹבָא), to recall the sins of the world (לְאַדְכְּרָא חוֹבִין דְּעָלְמָא), the sins of each and every one (חוֹבִין דְּכָל חַד וְחַד). And therefore it is necessary for a man to confess his sins (וְעַל דָּא אִצְטְרִיךְ לְבַּר נָשׁ, לְפָרְשָׁא חוֹבוֹי), each one according to what he is (כָּל חַד וְחַד כְּמָה דְּאִיהוּ). Because one who confesses his sins, his judgment is not handed over except into the hand of the King, Kudsha Berikh Hu, alone (בְּגִין דְּמַאן דִּמְפָרֵשׁ חֶטְאוֹי, לָא אִתְמְסַר דִּינֵיהּ, אֶלָּא בִּידָא דְּמַלְכָּא, קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). And whoever is judged by Kudsha Berikh Hu, it is for good (וּמַאן דְּדָאִין לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִיהוּ לְטָב).

And therefore King David prayed: “Judge me, Elokim-You, and not another” (Psalms 43) (וְעַל דָּא בָּעָא דָּוִד מַלְכָּא, שָׁפְטֵנִי אֱלֹקִים, אַנְתְּ, וְלָא אַחֲרָא). And likewise Shlomo said: “To do the judgment of His servant-He, and not another” (Kings I 8) (וְכֵן שְׁלֹמֹה אָמַר, לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ, הוּא, וְלָא אַחֲרָא). And every court separates from him (וְכָל בֵּית דִּין בְּדֵילִין מִמֶּנּוּ). And therefore it is necessary for them to confess the sins of each limb, and everything he did in detail (וְעַל דָּא אִצְטְרִיךְ לוֹן לְפָרְשָׁא חוֹבִין דְּכָל שַׁיְיפָא וְשַׁיְיפָא, וְכָל מַה דְּעָבִיד בִּפְרָט). As it is written: “My sin I make known to You…” (Psalms 32) (הֲדָא הוּא דִכְתִיב, חַטָּאתִי אוֹדִיעֲךָ וְגוֹ׳). Afterwards it is written: “And You forgave the iniquity of my sin, selah” (Psalms 32) (לְבָתַר וְאַתָּה נָשָׂאתָ עֲוֹן חָטָּאתִי סֶלָה).

From where do we learn this? From Moshe (מְנָלָן. מִמֹּשֶׁה), as it is written: “Please, this people has sinned…” (Exodus 32) (דִּכְתִיב, אָנָּא חָטָא הָעָם הַזֶּה וְגוֹ׳). And regarding Yisrael it is written: “We have sinned, for we have forsaken Hashem” (1 Samuel 12) (בְּיִשְׂרָאֵל כְּתִיב, חָטָאנוּ כִּי עָזַבְנוּ אֶת יְיָ). If you should say: this is for the individual, but not the community-behold this verse is written (דְּאִי תֵּימָא הַאי בְּיָחִיד, אֲבָל בְּצִבּוּר לָא. הָא כְּתִיב קְרָא דָּא). And if you should say: this is for the community, but not their emissary-behold this verse is written: “And Moshe returned to Hashem…” (Exodus 32) (וְאִי תֵּימָא הָא בְּצִבּוּר, אֲבָל שְׁלִיחָא דִּלְהוֹן לָא, הָא כְּתִיב וַיָּשָׁב מֹשֶׁה אֶל יְיָ וְגוֹ׳). And it is also written: “And they made for themselves…” (Exodus 32) (וּכְתִיב וַיַּעֲשׂוּ לָהֶם וְגוֹ׳). What is the reason? (מַאי טַעְמָא). One who confesses his sins, the court separates from him (מַאן דִּמְפָרֵשׁ חוֹבֵיהּ, בֵּי דִּינָא בְּדֵילִין מִינֵּיהּ). Because a man draws near judgment upon himself, and he is not judged by the mouth of another (בְּגִין דְּבַּר נָשׁ קָרִיב לְגַרְמֵיהּ, וְלָא אִתְדָּן עַל פּוּמֵיהּ).