Daf 242b (דַּף רמ״ב ע״ב)

And because of this: “And he encountered the place” (Bereshit 28) (וּבְגִין דָּא וַיִּפְגַּע בַּמָּקוֹם), there is no encounter except appeasement (לֵית פְּגִיעָה אֶלָּא פִּיוּסָא), like what is written: “Do not entreat me” (Ruth 1) (כְּגוֹן אַל תִּפְגְּעִי בִי). Kenesset Yisrael appeased Him, that He would not depart from her (כְּנֶסֶת יִשְׂרָאֵל פַּיְיסַת לֵיהּ דְּלָא יָזוּז מִינָּהּ), for Kudsha Berikh Hu is the place of the world (דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ מְקוֹמוֹ שֶׁל עוֹלָם). What is “world”? This is the Shekhinta (מַאי עוֹלָם דָּא שְׁכִינְתָּא).

The Targum of olam [world] is alma [world] (תַּרְגּוּם עוֹלָם עָלְמָא), a term denoting youth (לִישָׁנָא דְּעוּלֵימָא), as you say (כְּמָה דְאַתְּ אָמֵר): “the young woman” (הָעַלְמָה). And what is written concerning him (וּמַה כְּתִיב בֵּיהּ)? “And he lodged there” (וַיָּלֶן שָׁם) (Bereshit 28). He was appeased with her, to abide there in exile with the Shekhinta [Divine Presence] (אִתְפְּיַיס עִמָּהּ לְמֵיבַת תַּמָּן בְּגָלוּתָא עִם שְׁכִינְתָּא). And if you say that Ya‘akov appeased her, this is fitting (וְאִי תֵּימָא דְּיַעֲקֹב פָּיִיס לָהּ שַׁפִּיר). And because she is, on every night—which is exile—in the domain of her Husband (וּבְגִין דְּאִיהִי בְּכָל לֵילְיָא דְּאִיהוּ גָּלוּתָא בִּרְשׁוּ בַּעְלָהּ), they established that the evening prayer is optional (אוֹקְמוּהָ תְּפִלַּת עַרְבִית רְשׁוּת).

And another interpretation (וּפִירוּשָׁא אַחֲרִינָא): it is straw for the food of material beasts (אִיהוּ תֶּבֶן לְמֵיכַל לִבְעִירָן חוֹמְרִיִּים), by a kal va-ḥomer [a fortiori inference] (בְּקַל וָחוֹמֶר). The masters of the Mishnah descended (נַחְתּוּ מָארֵי מַתְנִיתִין), and prostrated themselves before him (וְאִשְׁתְּטָחוּ קַמֵּיהּ), and rejoiced in this word (וְחַדֵּי בְּהַאי מִלָּה), and bound it with many bonds of hidden mysteries (וְקַשְׁרוּ לָהּ בְּכַמָּה קִשְׁרִין דְּרָזִין סְתִימִין), and crowned it (וְאַעְטְּרוּ לָהּ), and raised it to the companions who remained there (וּסְלִיקוּ לָהּ לְגַבֵּי חַבְרַיָּיא דְּאִשְׁתָּאָרוּ תַּמָּן).

Ra’aya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא): Holy Luminary (בּוּצִינָא קַדִּישָׁא), because of this (בְּגִין דָּא), in the other prayers it is obligatory (בִּשְׁאַר צְלוֹתִין אִיהוּ חוֹבָה), for a bond of obligation is upon them (דִּשְׁטַר חוֹב עָלַיְיהוּ), to support her with the Tzaddik Ḥai Olamin [Righteous One, Life of the Worlds] (לְסַמְכָא לָהּ בְּצַדִּיק חַי עָלְמִין). Concerning it, it is said (דְּבֵיהּ): “Whoever adjoins redemption to prayer is not harmed all that day” (כָּל הַסּוֹמֵךְ גְּאוּלָה לַתְּפִלָּה אֵינוֹ נִזוֹק בְּכָל אוֹתוֹ יוֹם) (Berakhot 9b). And in what is the supporting upon Yesod? In the right arm (וּבְמַאי סְמִיכַת עַל יְסוֹד בִּדְרוֹעָא יְמִינָא). This is what is written: “As Hashem lives, lie down until morning” (Ruth 3) (הֲדָא הוּא דִכְתִיב חַי יְיָ שִׁכְבִי עַד הַבֹּקֶר). When the time of the Mincha prayer comes, in the evening she arrives (כַּד מָטֵי זְמַן צְלוֹתָא דְּמִנְחָה בָּעֶרֶב הִיא בָאָה). This is what is written: “And the dove came to him at evening time” (Bereshit 8) (הֲדָא הוּא דִכְתִיב וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֵרֶב). Because the Mincha is a message to my Master, some say it should be read “to the Master” (בְּגִין דְּמִנְחָה שְׁלוּחָה הִיא לַאֲדוֹנִי ס״א אֲדֹנָי מִבָּעֵי לֵיהּ), in the exile of Esav (בְּגָלוּתָא דְּעֵשָׂו), as it is written: “And behold he is also behind us” (Bereshit 32) (וְהִנֵּה גַּם הוּא אַחֲרֵינוּ). And furthermore, “to my Master, to my Master” (וְעוֹד לַאֲדוֹנִי אֲדֹנָי לַאֲדֹנִי), this is the Master of all the earth, and this is the Tzaddik, from there Yosef the Tzaddik (דָּא אִיהוּ אֲדוֹן כָּל הָאָרֶץ וְדָא צַדִּיק מִתַּמָּן יוֹסֵף הַצַּדִּיק). “His firstborn bull, majesty is his” (Deuteronomy 33) (בְּכֹר שׁוֹרוֹ הָדָּר לוֹ), for from him will come forth Mashiach ben Ephraim (דְּעָתִיד לְנָפְקָא מִנֵּיהּ מָשִׁיחַ בֶּן אֶפְרַיִם). And concerning him it is said: “Behold, my sheaf arose and also stood upright, and behold your sheaves surrounded and bowed to my sheaf” (Bereshit 37) (וּבְגִינֵיהּ אִתְּמַר וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם נִצָּבָה וְהִנֵּה תְסוּבֶּינָה אֲלֻמּוֹתֵיכֶם וַתִּשְׁתַּחֲוֶינָה לַאֲלוּמָּתִי). And concerning the Tzaddik, everyone who bows, bows with “Blessed” (וּבַצַּדִּיק כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ).

The Holy Luminary said, Ra‘aya Meheimna (אָמַר בּוּצִינָא קַדִּישָׁא רַעְיָא מְהֵימָנָא), concerning you it is written: “And Moshe took the bones of Yosef” (Exodus 13) (בָּךְ אִתְּמַר וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף), because body and covenant we consider as one (בְּגִין דְּגוּף וּבְרִית חַשְׁבֵינָן חַד). And concerning you it is written: “And behold, my sheaf arose and also stood upright” (Bereshit 37) (וּבְגִין דָּא עֲלָךְ אִתְּמַר וְהִנֵּה קָמָה אֲלוּמָּתִי וְגַם נִצָּבָה). So too prayer is standing (דְּכַךְ תְּפִלָּה מֵעוּמָד). And likewise everyone who straightens up, straightens up with the Name (וְכֵן כָּל הַזּוֹקֵף זוֹקֵף בְּשֵׁם). And concerning the Tzaddik, everyone who bows, bows with “Blessed,” and this is “and behold your sheaves surrounded and bowed to my sheaf” (Bereshit 37) (וּבַצַּדִּיק כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ וְהַיְינוּ וַתִּשְׁתַּחֲוֶינָה לַאֲלוּמָּתִי). For you grasp with the right and with the left, with body and with covenant (דְּאַנְתְּ אָחִיד בִּימִינָא וּבִשְׂמָאלָא בְּגוּף וּבְרִית). And afterwards you ascend upon them to Binah, to open through it fifty gates of freedom for Yisrael (וּלְבָתַר תִּסְתָּלַּק עָלַיְיהוּ לַבִּינָה לְמִפְתַּח בָּהּ חַמְשִׁין תַּרְעִין דְּחֵירוּ לְיִשְׂרָאֵל). To fulfill: “As in the days of your going out of the land of Egypt, I will show him wonders” (Micah 7) (לְקַיְּימָא כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת).

And because of this the morning prayer is an obligation, but the evening prayer is voluntary (וּבְגִין דָּא צְלוֹתָא דְּשַׁחֲרִית חוֹבָה דְּעַרְבִית רְשׁוּת). In the evening it is Hashkivenu, the lying down between the arms of the King in exile (בְּעַרְבִית אִיהוּ הַשְׁכִּיבֵנוּ דִּשְׁכִיבַת בֵּין דְּרוֹעֵי מַלְכָּא בְּגָלוּתָא). When morning comes, Pesach is held in His right hand (כַּד יֵיתֵי צַפְרָא פֶּסַח אָחִיד בֵּיהּ בִּימִינָא). But in the left arm of Yitzchak, Tishrei (אֲבָל בִּדְרוֹעָא שְׂמָאלָא דְּיִצְחָק תִּשְׁרֵי). “And it came to pass, before he had finished speaking, that behold Rivkah came out” (Bereshit 24) (וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יוֹצֵאת), from exile (מִן גָּלוּתָא). And because they did not depart from the side of judgment, Ya'akov “crossed his hands” (Bereshit 48) (וּבְגִין דְּלָא נַפְקֵי מִסִּטְרָא דְּדִינָא יַעֲקֹב שִׂכֵּל אֶת יָדָיו), and placed the ox in the right, the lion in the left (וְשַׁוִּי שׁוֹר בִּימִינָא אַרְיֵה בִּשְׂמָאלָא). And because of this it is written: “Hashem said to my Master, Sit at My right hand” (Psalms 110) (וּבְגִין דָּא נְאֻם יְיָ לַאדוֹנִי שֵׁב לִימִינִי). This is the Tzaddik, corresponding to Mashiach ben Yosef, and He said to him: “Sit at My right hand,” the arm of Avraham, in the exile of Yishma‘el, “until I make Your enemies a footstool for Your feet” (Psalms 110) (דָּא צַדִּיק לָקוֹבְלֵיהּ מָשִׁיחַ בֶּן יוֹסֵף וְאָמַר לֵיהּ שֵׁב לִימִינִי דְּרוֹעָא דְּאַבְרָהָם בְּגָלוּתָא דְּיִשְׁמָעֵאל עַד אָשִׁית אוֹיְבֶיךָ הֲדוֹם לְרַגְלֶיךָ). At that time an additional spirit will be aroused upon Yisrael (בְּהַהוּא זִמְנָא יִתְּעַר רוּחַ יְתֵירָה תּוֹסֶפֶת עַל יִשְׂרָאֵל). This is what is written: “I will pour out My spirit upon all flesh” (Joel 3) (הֲדָא הוּא דִכְתִיב אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר), and there will be rest for Yisrael from the nations of the world, as it is written: “And rest from their enemies” (Esther 9) (וְיֶהֱוִי נַיְיחָא לְיִשְׂרָאֵל מֵאוּמִין דְּעָלְמָא וְנוֹחַ מֵאוֹיְבֵיהֶם). In the manner of Shabbat, when an additional soul is given into a person on Shabbat, and they have rest from it (כְּגַוְונָא דְּשַׁבָּת דְּאִתּוֹסָף בְּבַּר נָשׁ נֶפֶשׁ יְתֵירָה בְּשַׁבָּת וְאִית לוֹן בָּהּ נַיְיחָא). If through an additional soul, which is female, they have rest, how much more so through the spirit, which is male (אִי בְּנֶפֶשׁ יְתֵירָה אִית לוֹן נַיְיחָא דְּאִיהִי נוּקְבָּא כָּל שֶׁכֵּן בְּרוּחָא דְּאִיהוּ דְּכוּרָא).

The Tannaim and Amoraim said (וְתַנָאִים וַאֲמוֹרָאִים): An additional soul on Shabbat is for all Yisrael together, one it is (נֶפֶשׁ יְתֵירָה בְּשַׁבָּת לְכָל יִשְׂרָאֵל כַּחֲדָא חַד אִיהִי). But for each individual, it is according to his deeds (אֲבָל לְכָל בַּר נָשׁ אִיהוּ כְּפוּם עוֹבָדוֹי). And we learn by an a fortiori argument of repentance, that all Yisrael as one, whenever they all return, they are accepted (וְאֹלִיפְנָא מִקַל וָחוֹמֶר דְּתִיוּבְתָּא דְּכָל יִשְׂרָאֵל כַּחֲדָא בְּכָל זִמְנָא דְּחַזְרִין כֻּלְּהוּ מִתְקַבְּלֵי). This is what is written: “For who is so great a nation, that has God so near to them, as Hashem our Elohim is in all things that we call upon Him for” (Deuteronomy 4) (הֲדָא הוּא דִכְתִיב כַּיְיָ אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו). For the Name of Hashem is crowned upon them with His crown, which is Keter Elyon (דְּשֵׁם יְיָ מוּכְתָּר עָלַיְיהוּ בְּכִתְרֵיהּ דְּאִיהוּ כֶּתֶר עֶלְיוֹן). And this is the additional Neshama for all Yisrael, on Shabbat and festivals (וְהַאי אִיהוּ נְשָׁמָה יְתֵירָה דְּכָל יִשְׂרָאֵל בְּשַׁבָּת וְיוֹמִין טָבִין). And because of this they established on all days to seal in the Name of Hashem, which is the seal of all blessings of prayers, and one does not say Musaf without Keter (וּבְגִין דָּא תַּקִּינוּ בְּכָל יוֹמִין לְמִחְתָּם בְּשֵׁם יְדוָֹד דְּאִיהוּ חוֹתָם דְּכָל בִּרְכָאן דִּצְלוֹתִין וְלָא אַמְרִין מוּסַף בְּלָא כֶּתֶר). And on Shabbat, they established to say in Musaf: “Keter they shall give to You, Hashem our Elohim” (וּבְשַׁבָּת תַּקִּינוּ לְמֵימַר בְּמוּסָף כֶּתֶר יִתְּנוּ לְךָ יְיָ אֱלֹהֵינוּ). But for each individual of Yisrael, so descends upon him an additional soul according to his level (אֲבָל לְכָל חַד מִיִשְׂרָאֵל הָכִי נָחִית לֵיהּ נֶפֶשׁ יְתֵירָה כְּפוּם דַּרְגָּא דִּילֵיהּ). If he is a Chassid, they give him an additional soul from the attribute of Chesed, according to his level (אִי הוּא חָסִיד יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִמִּדַּת חֶסֶד כְּפוּם דַּרְגָּא דִּילֵיהּ). If he is strong, one who fears sin, they give him an additional soul from the attribute of Gevurah (אִי אִיהוּ גִּבּוֹר יְרֵא חֵטְא יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִמִּדַּת גְּבוּרָה). And if he is a man of simplicity, they give him an additional soul from the attribute of Truth (וְאִי אִיהוּ אִישׁ תָּם יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִמִּדַּת אֱמֶת). And this additional soul is Malkhut, which is crowned from the ten Sefirot, and according to the measure of a person (וְנֶפֶשׁ יְתֵירָה דָּא מַלְכוּת דְּאִיהִי כְּלִילָא מֵעֶשֶׂר סְפִירָאן וּכְפוּם מִדָּה דְּבַּר נָשׁ). If he is a Nasi of Yisrael, or a sage, or one who understands in wisdom, or in Torah, of whom it is said: “To understand a proverb and a figure” (Proverbs 1) (אִם נָשִׂיא יִשְׂרָאֵל אוֹ חָכָם אוֹ מֵבִין בְּחָכְמָה אוֹ בַּתּוֹרָה דְּאִתְּמַר בֵּיהּ לְהָבִין מָשָׁל וּמְלִיצָה), or in the Prophets, or in the Writings, so is given to him an additional soul which is called Keter Malkhut (אוֹ בַּנְּבִיאִים אוֹ בַּכְּתוּבִים הָכִי יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה דְּאִתְקְרִיאַת כֶּתֶר מַלְכוּת). And if he is wise, as we have established, “He who makes others wise,” of him it is said: “You made them all with wisdom” (Psalms 104) (וְאִי חָכָם כְּמָה דְּאוֹקִימְנָא הַמַּחְכִּים לְכָל אָדָם דְּאִתְּמַר כֻּלָּם בְּחָכְמָה עָשִׂיתָ), they give him an additional soul from there (יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִתַּמָּן). And if he understands one matter from another in the Torah, they give him an additional soul from Binah (וְאִם הוּא מֵבִין דָּבָר מִתּוֹךְ דָּבָר בְּאוֹרַיְיתָא יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִבִּינָה). And if he is wise in the Prophets and the Writings, they give him an additional soul from Netzach and Hod (וְאִם הוּא חָכָם בַּנְבִיאִים וּבַכְּתוּבִים יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִנֶּצַח וְהוֹד). And if he is a complete Tzaddik who guards the sign of the covenant, the sign of Shabbat, the sign of festivals, the sign of Tefillin, they give him an additional soul from the Tzaddik, and in every place, an additional soul from Malkhut (וְאִי אִיהוּ צַדִּיק גָּמוּר דְּנָטַר אוֹת בְּרִית אוֹת שַׁבָּת אוֹת יוֹמִין טָבִין אוֹת תְּפִילִּין יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִצַּדִּיק וּבְכָל אֲתָר נֶפֶשׁ יְתֵירָה מִמַּלְכוּת).