Daf 279a (דַּף רע״ט ע״א)
Meanwhile, the great fish was prepared for him (אַדְּהָכִי, הָא נוּנָא רַבָּא אִזְדְּמַן לְגַבֵּיהּ). Ra‘aya Meheimna said (וְאָמַר רַעְיָא מְהֵימָנָא): “Firm is your dwelling, and set your nest in the rock” (Numbers 24) (אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ). A Tanya [Baraita] supports you (תַּנְיָא דִּמְסַיֵּיעַ לָךְ), for the fish have their nest in the rock (דְּהָא נוּנִין בַּסֶּלַע קִנָּא דִּלְהוֹן). Eitan [firm] in reversal is Tanya [Baraita] (אֵיתָן בְּהִפּוּכָא, תַּנְיָא). Eitanim [firm ones], in the reversal of its letters, is Tannaim [Mishnaic Sages] (אֵיתָנִים בְּהִפּוּךְ אַתְוָון, תַּנָּאִים). Guard yourself from them (אִסְתְּמַּר מִנַּיְיהוּ), for you are heavy of mouth and heavy of tongue (דְּהָא אַנְתְּ כְּבַד פֶּה וּכְבַד לָשׁוֹן). Whoever wishes to strike at the rock of the fish of the sea (וּמַאן דְּבָעֵי לְאַתְקְפָא בַּסֶּלַע דְּנוּנֵי יַמָּא)—the masters of the Mishnah, who are the Tannaim [Mishnaic Sages] (דְּמָארֵי מַתְנִיתִין, דְּאִינּוּן תַּנָּאִים)—must be strong (בָּעֵי לְמֶהֱוֵי תַּקִּיף), with a sharp, keen tongue (לִישָׁנָא חֲדִידָא חֲרִיפָא), to pierce until reaching the great abyss that is there (לִינְקוּב עַד דְּמָטֵי לִתְהוֹמָא רַבָּא דְּתַמָּן).
“For the vision is yet for the appointed time (Habakkuk 2) (כִּי עוֹד חָזוֹן לַמּוֹעֵד), and it breathes toward the end (וְיָּפֵחַ לַקֵּץ), and does not lie” (וְלֹא יְכַזֵּב). They established that this verse means: piercing and descending until the great abyss (וְאוֹקְמוּהָ דְּהַאי קְרָא נוֹקֵב וְיוֹרֵד, עַד תְּהוֹמָא רַבָּא). Who descends to the great abyss (מַאן הוּא דְּנָחִית לִתְהוֹם רַבָּא), to find this time (לְאַשְׁכְּחָא זִמְנָא דָּא), if not you (אֶלָּא אַנְתְּ), of whom it is said: “Your righteousness is like the mighty mountains; Your judgments are a great abyss” (Psalms 36) (דְּאִתְּמַר בָּךְ צִדְקָתְךָ כְּהַרְרֵי אֵל, מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה).
How many masters of the Mishnah sought to descend into the depth of halakhah [law] (כַּמָּה מָארֵי מַתְנִיתִין, דְּבָעוּ לְנַחְתָּא לְעוּמְקָא דַּהֲלָכָה), to find there the end of redemption (לְאַשְׁכְּחָא תַּמָּן קֵץ דְּפוּרְקָנָא). They descended there (וְנַחְתּוּ תַּמָּן), but did not ascend (וְלָא סְלִיקוּ). Although their tongues were like a hammer that shatters rock (Jeremiah 23) (וְאַף עַל גַּב דְּלִישָׁנְהוֹן הֲוַת כְּפַטִּישׁ יְפוֹצֵץ סֶלַע), their hammer was too weak to pierce that rock (חֲלִישׁ פַּטִּישׁ דִּלְהוֹן, לְנַקְבָא בְּהַהוּא סֶלַע). Whoever pierced that rock without permission (וּמַאן דִּנְקִיבוּ דִּילֵיהּ בְּהַהוּא סֶלַע בְּלָא רְשׁוּ), a serpent came to bite him (אָתָא חִוְיָא לְנַשְּׁכָא לֵיהּ). Others pierced it until they reached the great abyss (וְאִית אַחֲרָנִין דִּנְקִיבוּ לָהּ, עַד דְּמָטוּ לִתְהוֹמָא רַבָּא), and did not ascend from there (וְלָא סְלִיקוּ מִתַּמָּן).
When the Nukva [Female] is open (וּבְזִמְנָא דְּנוּקְבָּא פְּתִיחָא), whoever fell there did not ascend (כָּל מַאן דְּהֲוָה נָפִיל תַּמָּן, לָא הֲוָה סְלִיק). Mashiach ben David [Messiah son of David] fell there with Mashiach ben Yosef [Messiah son of Joseph] (וּמָשִׁיחַ בֶּן דָּוִד נָפַל תַּמָּן עִם מָשִׁיחַ בֶּן יוֹסֵף). One is “lowly and riding upon a donkey” (Zechariah 9) (דְּחָד אִיהוּ עָנִי וְרוֹכֵב עַל חֲמוֹר), and one is “his firstborn ox” (וְחַד אִיהוּ, בְּכוֹר שׁוֹרוֹ)—this is Mashiach ben Yosef [Messiah son of Joseph] (דָּא מָשִׁיחַ בֶּן יוֹסֵף) (Deuteronomy 33). This is: “If a man digs a pit and does not cover it, and an ox or a donkey falls therein” (Exodus 21) (וְהַאי אִיהוּ כִּי יִכְרֶה אִישׁ בּוֹר וְלֹא יְכַסֶּנּוּ, וְנָפַל שָׁמָּה שׁוֹר אוֹ חֲמוֹר). Therefore Mashiach is called Bar Naflei [son of the Fallen] (וּבְגִין דָּא אִקְרֵי מָשִׁיחַ, בַּר נַפְלֵי). She falls after them (וְאִיהִי נַפְלַת בַּתְרַיְיהוּ), and it is said concerning her: “The virgin of Yisrael has fallen; she shall no more rise” (Amos 5) (וְאִתְּמַר עָלָהּ נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל).
You are the one of whom it is said: “The owner of the pit shall pay; he shall return money to its owner” (Exodus 21) (וְאַנְתְּ הוּא בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו). “And the dead shall be his” (וְהַמֵּת יִהְיֶה לּוֹ)—this is Mashiach ben Yosef [Messiah son of Joseph], who is destined to be killed (דָּא מָשִׁיחַ בֶּן יוֹסֵף, דְּעָתִיד לְאִתְקָטְלָא). He descended because of him (נָחַת בְּגִינֵיהּ). Surely there are four exiles (דְּוַדַּאי אַרְבַּע גָּלִיוֹת הֲווֹ): three correspond to the three Klipot [shells] of the nut (תְּלַת, לָקֳבֵל תְּלַת קְלִיפִּין דֶּאֱגוֹזָא). The first is Tohu [Chaos] (דְּאִינּוּן תֹּהוּ), the green line (קַו יָרוֹק), the green Klipah [shell] of the nut (קְלִיפָּה יְרוֹקָא דֶּאֱגוֹזָא). The second is Bohu [Desolation] (תִּנְיָינָא בֹּהוּ), immersed stones (אֲבָנִין מְפוּלָּמִין), which are hard rocks (דְּאִינּוּן סְלָעִים תַּקִּיפִין). From every place, many pieces were cut from them (דְּמִכָּל מָקוֹם פַּסְקוּ מִינַּיְיהוּ כַּמָה פְּסָקוֹת), and He takes them to bring forth the waters of Orayta (וְנָקִיט לוֹן, לְאַפָּקָא מַיָּא דְּאוֹרַיְיתָא). Therefore they are called immersed stones (וּבְגִין דָּא אִתְקְרִיאוּ אֲבָנִים מְפוּלָּמוֹת), for waters emerge from them (דְּמִנַּיְיהוּ מַיִין נָפְקִין).p1-13
The third Klipah [shell] is thin (קְלִיפָּה תְּלִיתָאָה, דְּקִיקָא), the third exile (גָּלוּתָא תְּלִיתָאָה), which was small (דְּהֲוָה זְעֵיר), and this is “and darkness” (וְהַאי אִיהוּ וְחֹשֶׁךְ). The fourth exile is the great abyss (גָּלוּתָא רְבִיעָאָה, תְּהוֹם רַבָּה), the hollow of the nut (חָלָל דֶּאֱגוֹזָא). This is: “And darkness was upon the face of the abyss” (Bereshit 1) (וְהַאי אִיהוּ, וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם). It is called a pit (וְאִתְקְרֵי בּוֹר), into which an ox fell (דְּנָפַל שָׁמָּה שׁוֹר). This is what is written concerning Yosef: “His firstborn ox—majesty is his” (Deuteronomy 33) (דָּא דִּכְתִיב בְּיוֹסֵף, בְּכוֹר שׁוֹרוֹ הָדָר לוֹ). It is said concerning him: “They cast him into the pit” (Bereshit 37) (דְּאִתְּמַר בֵּיהּ, וַיַּשְׁלִיכוּ אוֹתוֹ הַבּוֹרָה).
The evil female (נוּקְבָּא בִּישָׁא). “The pit was empty” (וְהַבּוֹר רֵק): male (דְּכוּרָא) [another version: speech] ([נ״א דְּבוֹרָא]), empty of Orayta (רֵק בְּלָא תּוֹרָה), but there were serpents and scorpions in it (אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ). This is the fourth exile (וְדָא גָּלוּתָא רְבִיעָאָה): a generation of wicked people filled with serpents and scorpions (דּוֹר דִּרְשָׁעִים מָלֵא נְחָשִׁים וְעַקְרַבִּים), deceivers like serpents and scorpions (רַמָּאִים כִּנְחָשִׁים וְעַקְרַבִּים), who uproot the words of the Rabbis (דְּעַקְרִין מִלֵּי דְּרַבָּנָן), and judge falsely (וְדַיְינִין לְשַׁקְרָא). Concerning them it is said: “Her adversaries have become the head” (Lamentations 1) (עָלַיְיהוּ אִתְּמַר, הָיוּ צָרֶיהָ לְרֹאשׁ). “He turned this way and that, and saw that there was no man” (Exodus 2) (וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ): no Yisrael among those wicked ones of the Erev Rav [Mixed Multitude] (דְּיִשְׂרָאֵל, בְּאִלֵּין רַשִׁיעַיָּא עֵרֶב רַב), and this is at the end of exile (וְדָא בְּסוֹף גָּלוּתָא).
Therefore, the end of redemption pierces down to the great abyss (וּבְגִין דָּא קֵץ דְּפוּרְקָנָא נוֹקֵב עַד הַתְּהוֹם רַבָּה). Ra‘aya Meheimna, Tehom [abyss] is haMavet [the death] through reversal of the letters (וְרַעְיָא מְהֵימָנָא, תְּהוֹם הוּא הַמָּוֶת בְּהִיפוּךְ אַתְוָון), and there is no death except poverty (וְלֵית מָוֶת אֶלָּא עֲנִיּוּתָא); you descended there (אַנְתְּ נְחִיתַת תַּמָּן).
Behold, this has been clarified above before the Tannaim [Mishnaic Sages] and Amoraim [Talmudic Sages] (וְהָא קָא אִתְבְּרִיר לְעֵילָּא, קַמֵּי תַּנָּאִים וַאֲמוֹרָאִים), and all of them descend for your sake into the abyss to help you (וְכֻלְּהוּ נַחְתִין בְּגִינָךְ בִּתְהוֹמָא לְסַיְּיעָא לָךְ). You are the Tanya [Baraita] that supports you more than all of them (וְאַנְתְּ תַּנְיָא דִּמְסַיֵּיעַ לָךְ יַתִּיר מִכֻּלְּהוּ), because you are Leviathan (בְּגִין דְּאַנְתְּ לִוְיָתָן), the Piercing Serpent [Nachash Bariach] (נָחָשׁ בָּרִיחַ), of the sea of Orayta (דְּיַמָּא דְּאוֹרַיְיתָא). Leviathan, the master of all the fish (מָארֵיהּ דְּכָל נוּנִין לִוְיָתָן אִתְקְרֵי), is called by the name of Orayta (עַל שֵׁם אוֹרַיְיתָא), as it is said concerning it: “For they are a garland of grace for your head” (Proverbs 1) (דְּאִתְּמַר בֵּיהּ כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ).
Concerning you: “Man and beast You save, Hashem” (Psalms 36) (וּבָךְ אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ). “Man” (אָדָם): of whom it is said, “If a man dies in a tent” (Numbers 19) (דְּאִתְּמַר בֵּיהּ אָדָם כִּי יָמוּת בְּאֹהֶל). The Masters of the Mishnah established: “The Orayta is fulfilled only in one who puts himself to death over it” (וְאוֹקְמוּהָ מָארֵי מַתְנִיתִין, אֵין הַתּוֹרָה מִתְקַיֶּימֶת אֶלָּא בְּמִי שְׁמֵמִית עַצְמוֹ עָלֶיהָ), and there is no death except poverty (וְלֵית מִיתָה אֶלָּא עֲנִיּוּתָא). And the “Beast” (וּבְהֵמָה): these are the amei ha’aretz [Unlearned] (אִלֵּין עַמֵּי הָאָרֶץ), who are subdued like a horse and mule beneath the Masters of the Mishnah (דְּאִינּוּן מִתְכַּפְיָין כַּסּוּס כַּפֶּרֶד תְּחוֹת מָארֵי מַתְנִיתִין).
Meanwhile, behold, Butzina Kadisha [the Holy Luminary] came (אַדְּהָכִי הָא בּוּצִינָא קַדִישָׁא אָתָא). Ra‘aya Meheimna opened and said (פָּתַח רַעְיָא מְהֵימָנָא וְאָמַר): “Masters of the Mishnah, who is Leviathan [twisted one]? (מָארֵי מַתְנִיתִין מַאן אִיהוּ לִוְיָתָן).” Butzina Kadisha [the Holy Luminary] said to him (אָמַר לֵיהּ בּוּצִינָא קַדִישָׁא): “This is he whose level is the Middle Pillar and the Tzaddik [Righteous One] (הַאי אִיהוּ דְּדַרְגֵּיהּ עַמּוּדָא דְּאֶמְצָעִיתָא, וְצַדִּיק), of whom it is said: ‘We consider body and covenant as one’ (דְּאִתְּמַר בֵּיהּ, גּוּף וּבְרִית חַשְׁבֵינָן חַד). He was raised in this sea (וְאִתְרַבֵּי בְּיַמָּא דָּא), which is Imma Ila’ah [Supernal Mother]—the sea (דְּאִיהִי אִימָּא עִלָּאָה, יָם)—in which they unify Kudsha Berikh Hu with twenty-five and twenty-five letters (דְּבָהּ מְיַיחֲדִין לְקוּדְשָׁא בְּרִיךְ הוּא כ״ה כ״ה אַתְוָון), which have the numerical value of yam [sea] (דְּאִינּוּן יָם בְּחוּשְׁבַּן), and he is within her (וְאִיהוּ בָּהּ).”
Ra‘aya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא): “Surely Leviathan stands upon the shore of the sea (וַדָאי לִוְיָתָן דְּקָאִים עַל שְׂפַת הַיָּם), and the world stands upon his fins (וְעָלְמָא קָאֵי עַל סְנַפִּירוֹי). This is: ‘The Tzaddik [Righteous One] is the foundation of the world’ (Proverbs 10) (דָּא צַדִּיק יְסוֹד עוֹלָם), for the whole world stands upon him (דְּכָל עָלְמָא קָאִים עֲלוֹי).” Butzina Kadisha [the Holy Luminary] said (אָמַר בּוּצִינָא קַדִישָׁא): “Fortunate is your portion, Ra‘aya Meheimna” (זַכָּאָה חוּלָקָךְ רַעְיָא מְהֵימָנָא). [Text missing here.] (כאן חסר)
A bat kol [heavenly voice] is in exile (בַּת קוֹל בְּגָלוּתָא), until you come to her (עַד דְּתֵיתֵי אַנְתְּ לְגַבָּהּ), for you are her voice (דְּאַנְתְּ קוֹל דִּילָהּ). Every woman is the daughter of her husband (דְּכָל אִשָׁה בַּת בַּעְלָהּ), as it is said: “And she was to him for a daughter” (כְּמָה דְּאַתְּ אָמֵר וַתְּהִי לוֹ לְבַת). She is betrothed to you (מְאוֹרָשָׂה אִיהִי לָךְ), but she has not yet gone with you to the chuppah [wedding canopy] (עֲדַיִין לָא עַבְדַת עִמָּהּ לַחוּפָּה) [another version: entered with him] ([ד״א עָאַלַת עַמֵּיהּ]). It is said: “The betrothed maiden cried out, and there was no one to save her” (Deuteronomy 22) (אִתְּמַר, צָעֲקָה הַנַּעֲרָה הַמְאוֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ). So too, the Shekhinta—her Mother (הָכִי שְׁכִינָתָּא, אִמָּא דִּילָהּ) [another version: the supernal one] ([נ״א עִלָּאָה])—cries out for her son (צוֹעֶקֶת עַל בְּנָהּ), and there is no one to save her (וְאֵין מוֹשִׁיעַ לָהּ), until the Middle Pillar comes for her (עַד דְּיֵיתֵי עַמּוּדָא דְּאֶמְצָעִיתָא בְּגִינָהּ), for he is the Savior (דְּאִיהוּ מוֹשִׁיעַ).
For concerning her it is said: “Behold, your King comes to you, righteous and saved” (Zechariah 9) (דִּבְגִינָהּ אִתְּמַר, הִנֵּה מַלְכֵּךְ יָבֹא לָךְ צַדִּיק וְנוֹשָׁע). He saves above (הוּא מוֹשִׁיעַ לְעֵילָּא), and you below (וְאַנְתְּ לְתַתָּא). Because you are in His likeness (וּבְגִין דְּאַנְתְּ בְּדִיּוּקְנֵיהּ), it is said concerning you: “But you, stand here with Me” (Deuteronomy 5) (אִתְּמַר בָּךְ, וְאַתָּה פֹּה עֲמוֹד עִמָּדִי). All Yisrael returned to their tents (דְּכֻלְּהוּ יִשְׂרָאֵל אָהַדְרוּ לְאָהֳלֵיהוֹן), but you did not (וְאַנְתְּ לָאו), until the final redemption (עַד פּוּרְקָנָא בַּתְרַיְיתָא). Who caused this? (וּמַאן גָּרַם דָּא). The Erev Rav [Mixed Multitude] (עֵרֶב רַב).
Because of them, “He cast the tablets from his hands” (Exodus 32) (דִּבְגִּינַיְיהוּ, וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלּוּחוֹת). From that time she fell (וּמֵהַהִיא שַׁעֲתָא נָפְלָה), and was not delivered from the Erev Rav [Mixed Multitude] (וְלָא אִתְפָּרְקַת מֵעֵרֶב רַב), of whom it is said: “Also the Erev Rav [Mixed Multitude] went up with them” (Exodus 12) (דְּאִתְּמַר בְּהוֹן, וְגַם עֵרֶב רַב עָלָה אִתָּם). In all this, they have not separated from Yisrael (בְּכָל דָּא לָא אִתְפָּרְשָׁן מִיִּשְׂרָאֵל), nor the handmaid from her mistress (וְשִׁפְחָה מִגְּבִרְתָּהּ), until the final redemption (עַד פּוּרְקָנָא בַּתְרַיְיתָא).
Notes
However in this exile (אַמְנָם בְּגָלוּתֵנוּ זֶה), continually backward (לְעוֹלָם לְאָחוֹר), at first they used the Mishnah (בִּתְחִלָּה הָיוּ מִשְׁתַּמְּשִׁים בַּמִּשְׁנָה), and afterward the Baraita (וְאַחַר כָּךְ בְּבָרַיְיתָא), and afterward the Amoraim (וְאַחַר כָּךְ בַּאֲמוֹרָאִים), and afterward the Sages of reasoning (וְאַחַר כָּךְ בְּרַבָּנַן סַבּוֹרָאֵי), and afterward the Geonim (וְאַחַר כָּךְ בַּגְּאוֹנִים), and afterward the commentators (וְאַחַר כָּךְ בַּמְפָרְשִׁים), and the decisors (וּבַפּוֹסְקִים), and continually they descend from level to level (וּלְעוֹלָם יוֹרְדִים מִדַּרְגָּה לְמַדְרֵגָה), and every empty person and ignoramus prevails (וְכָל בּוּר וְעַם הָאָרֶץ מִתְגַּבֵּר), and those who possess Torah become diminished (וּבַעֲלֵי תּוֹרָה הוֹלְכִים וְדַלִּים), as he explains further (כְּדִמְפָרֵשׁ וְאָזִיל). You descended there (אַנְתְּ נָחִית תַּמָּן), this is the secret of the clothing (הַיְינוּ סוֹד הִתְלַבְּשׁוּת), and the shining (וְהִתְנוֹצְצוּת), of the light of the soul of Moshe Rabbenu (אוֹר נִשְׁמַת מֹשֶׁה רַבֵּנוּ), within the worthy souls of the generations (בַּנְּשָׁמוֹת הַכְּשֵׁרוֹת שֶׁבַּדּוֹרוֹת), who engage in the Torah (הָעוֹסְקִים בַּתּוֹרָה), and their subjugation (וְהַכְנָעָתָם), and their poverty (וְעָנְיָם), is attributed to Moshe Rabbenu (הוּא מִתְיַחֵס לְמֹשֶׁה רַבֵּנוּ), and the gathering of the souls of the righteous (וְקִבּוּץ נִשְׁמוֹת הַצַּדִּיקִים), to this assembly (לְחִבּוּר זֶה), was a small help to the Shekinah in exile (הָיָה לְעֵזֶר מְעַט לַשְּׁכִינָה בְּגָלוּתָא), and through the secrets of the Torah (וְעַל יְדֵי סוֹדוֹת הַתּוֹרָה), and this is what is said “and all descend because of you” (וְזֶהוּ וְכוּלָּה קָא נָחֲתֵי בְּגִינָךְ). And I am a Tanna that assists you (וַאֲנָא תַּנָּא דְּמְסַיֵּיעַ לָךְ), it is possible that he was the head of a great academy (אֶפְשָׁר שֶׁהָיָה רֹאשׁ יְשִׁיבָה גְּדוֹלָה), master of the entire matter (לְזֶה מָארֵי דְּכָל עִנְיָן), and if we explain that “all the matter” refers to all generations of souls (וְאִם נְפָרֵשׁ דְּכָל עִנְיָן הוּא כָּל דּוֹרוֹת הַנְּשָׁמוֹת), it is possible that this is Adam HaRishon (אֶפְשָׁר דְּהַיְינוּ אָדָם הָרִאשׁוֹן), and it is fitting that he says “firm is your dwelling” (וְיִצְדַּק אוֹמֵר אֵיתָן מוֹשָׁבֶךָ), for there is the dwelling of Moshe Rabbenu (שֶׁשָּׁם הוּא מוֹשַׁב מֹשֶׁה רַבֵּנוּ), in the secret of “what is His Name and what is the name of His son” (בְּסוֹד מַה שְּׁמוֹ וּמַה שֵּׁם בְּנוֹ), and it is possible that this refers to Eliyahu mentioned (וְאֶפְשָׁר הֱיוֹת אֵלִיָּהוּ הַנִּזְכָּר). That his level is the middle pillar of the righteous (דְּדַרְגֵּיהּ עַמּוּדָא דְּאֶמְצָעִיתָא דְּצַדִּיק), meaning that he merited through his deeds these two attributes (כְּלוֹמַר שֶׁזָּכָה בְּמַעֲשָׂיו אֶל שְׁתֵּי מִדּוֹת אֵלּוּ), through Torah he merited the middle pillar (בַּתּוֹרָה זָכָה לְעַמּוּדָא דְּאֶמְצָעִיתָא), and by conquering his inclination he merited Yesod (וּבְהִיוֹתוֹ כּוֹבֵשׁ אֶת יִצְרוֹ זָכָה לִיסוֹד), and he unified these two attributes together (וְיִחֵד שְׁתֵּי מִדּוֹת אֵלּוּ יַחַד), and this is Leviathan (דְּהַיְינוּ לִוְיָתָן), as in the matter “this time my husband will be joined to me” (כְּעִנְיַן הַפַּעַם יִלָּוֶה אִישִׁי), and this is what is said “body and covenant are considered one” (וְזֶהוּ דְּאִתְמַר גּוּף וּבְרִית חָשְׁבִינָן חַד), and both are one attribute (וּשְׁנֵיהֶם מִדָּה אַחַת). And further he merits through Torah (וְעוֹד זוֹכֶה בַּתּוֹרָה), and by conquering his inclination (וּכְבִישַׁת יִצְרוֹ), to be careful in reciting the Shema with intention (לִהְיוֹת זָהִיר בִּקְרִיאַת שְׁמַע בְּכַוָּנָה), to accept upon himself the yoke of the kingdom of heaven in completeness (לְקַבֵּל עוֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה), and this is “and he increased in the great sea” (וְהַיְינוּ וְאִתְרַבֵּי בְּיָמָא רַבָּא), which is Binah (שֶׁהִיא בִּינָה), as he concludes and says (כִּדְמַסִּיק וְאָמַר), that within it are unified “Hear O Israel” which is the upper Vav, and “Blessed be the Name of the glory of His kingdom forever and ever” which is the lower Vav (דְּבָהּ מִתְיַחֲדִים שְׁמַע ו׳ עִלָּאָה בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד ו׳ תַּתָּאָה), meaning body and covenant are considered one (דְּהַיְינוּ גּוּף וּבְרִית חָשְׁבִינָן חַד), this is the secret of their bond in Binah (דְּהַיְינוּ סוֹד קִשְׁרָם בְּבִינָה). He stands on the shore of the sea (קָאֵים עַל שְׂפַת הַיָּם), meaning the lower waters at the edge of the upper sea (הַיְינוּ מַיִם שְׂפָה לַיָּם עִלָּאָה), within it is the secret of the unification (דְּבָהּ סוֹד הַיִּחוּד), in the secret of its connection in Netzach and Hod (בְּסוֹד קִשְׁרָהּ בְּנֵצַח וְהוֹד), which are the lips (שֶׁהֵם שְׂפָתַיִם), which are the fins of Leviathan (שֶׁהֵם סְנַפִּירֵי לִוְיָתָן), for two scales are Chesed and Gevurah (כִּי תְּרֵין קַשְׂקְשׂוֹי חֶסֶד וּגְבוּרָה), and two fins are Netzach and Hod (וּתְּרֵין סְנַפִּירוֹי נֵצַח וְהוֹד), and the world, which is the earth, stands upon its fins (וְעַלְמָא שֶׁהִיא הָאָרֶץ קָאֵים עַל סְנַפִּירָיו). And the secret is the connection of four Names (וְהַסּוֹד קֶשֶׁר ד׳ שֵׁמוֹת), Ehyeh in Binah (אֶהְיֶה בְּבִינָה), Havayah in Tiferet (יהוה בְּתִפְאֶרֶת), Tzevaot in Yesod (צְבָאוֹת בִּיסוֹד), Adonai in Malchut (אֲדֹנָי בְּמַלְכוּת), as mentioned in the Zohar on Shir HaShirim (כַּנִּזְכָּר בַּזֹּהַר שִׁיר הַשִּׁירִים), and one who merits through his deeds this secret (וּמִי שֶׁזוֹכֶה בְּסוֹד מַעֲשָׂיו לְעִנְיָן זֶה), and becomes a chariot for these attributes (וְנַעֲשֶׂה מֶרְכָּבָה לְמִדּוֹת אֵלּוּ), he is Leviathan (הוּא לִוְיָתָן). A daughter voice in exile etc. (בַּת קוֹל בְּגָלוּתָא וְכוּ׳), the matter is (הָעִנְיָן), that Tiferet in the aspect of Da‘at is called voice (כִּי תִּפְאֶרֶת בְּסוֹד הַדַּעַת נִקְרָא קוֹל), to indicate its hiddenness (לְהוֹרוֹת עַל הֶעְלָמוֹ), for the most refinedfor the most refined and subtle aspect within a person is the voice (כִּי הַמְשֻׁבָּח שֶׁבָּאָדָם וְהַדַּק שֶׁבּוֹ הוּא הַקּוֹל), and Malchut is speech (וְהַמ׳ דִּבּוּר), that is, the daughter voice that speaks (דְּהַיְינוּ בַּת קוֹל שֶׁהִיא הַמְדַבֶּרֶת), and he raised a difficulty regarding the expression “daughter” (וְהוּקְשָׁה לוֹ לְשׁוֹן בַּת), for it implies only a woman (דְּאֵינָהּ אֶלָּא אִשָּׁה), and therefore he said that every woman is called daughter of her husband (וְלָזֶה אָמַר דְּכָל אִשָּׁה בַּת בַּעְלָהּ), and the matter is (וְהָעִנְיָן), that before he makes her into a vessel she is called daughter (שֶׁקוֹדֶם שֶׁעֲשָׂאָהּ כְּלִי נִקְרֵאת בַּת), but after he makes her into a vessel in the secret of the sign of the covenant, the Yud in the Torah, then she is called house (אֲבָל אַחַר שֶׁעֲשָׂאָהּ כְּלִי בְּסוֹד אוֹת בְּרִית יו״ד בַּתּוֹרָה אָז נִקְרֵאת בַּיִת), and likewise the aspect of the daughter voice has not yet been unified with Tiferet from the side of these hidden aspects (וְכֵן בְּחִינַת בַּת קוֹל עֲדַיִן לֹא נִתְיַחֲדָה אֶל תִּפְאֶרֶת מִצַּד בְּחִינוֹת אֵלּוּ הַנֶּעְלָמוֹת), and this is what is meant by “she has not yet made with him a wedding canopy” (וְזֶהוּ שֶׁאָמַר עֲדַיִן לֹא עָבְדָת עִמּוֹ חוּפָּה), and in the secret of the exile (וּבְסוֹד הַגָּלוּת), that even this aspect goes into exile (שֶׁגַּם בְּחִינָה זוֹ גּוֹלָה), and suffers over the exile of Israel (וּמִצְטַעֶרֶת עַל גָּלוּתָן שֶׁל יִשְׂרָאֵל), and the destruction of the house of the unification (וְחֻרְבַּן בֵּית הַיִּחוּד), and this is “the cry of the betrothed maiden” etc. (וְהַיְינוּ צַעֲקַת הַנַּעֲרָה הַמְאֹרָשָׂה וְגוֹמֵר). And thus the Shekinah, her mother (וְהָכִי שְׁכִינְתָא אִמָּא דִּילָהּ), that is, the aspect of the revealed Malchut (דְּהַיְינוּ בְּחִינַת הַמַלְכוּת הַנִּגְלֵית), and she is called mother relative to the hidden aspect (וְהִיא אִמָּא בְּעֶרֶךְ הַבְּחִינָה הַנֶּעְלֶמֶת), and there is no one to save her (וְאֵין מוֹשִׁיעַ לָהּ), until the middle pillar comes in the aspect of Da‘at (עַד דְּיֵיתֵי עַמּוּדָא דְּאֶמְצָעִיתָא בִּבְחִינַת הַדַּעַת), which is the true savior (דְּאִיהוּ מוֹשִׁיעַ בֶּאֱמֶת), because the salvation of Tiferet and Yesod depends on merit (מִפְּנֵי שֶׁיְשׁוּעַת תִּפְאֶרֶת וְהַיְּסוֹד תְּלוּיָה בִּזְכוּת), but above, in the place of simple mercies (אֲבָל לְמַעְלָה מְקוֹם הָרַחֲמִים הַפְּשׁוּטִים), where there is no hold for the shells (שֶׁאֵין שָׁם אֲחִיזַת הַקְּלִיפּוֹת), they did not merit in its time (לֹא זָכוּ בְּעִתָּהּ), and this is the meaning of “righteous and saved” (וְהַיְינוּ צַדִּיק וְנוֹשָׁע), that the claim of the external forces over the sins of Israel does not rise there (שֶׁאֵין תְּבִיעַת הַחִיצוֹנִים עַל עֲוֹנוֹת יִשְׂרָאֵל עוֹלָה שָׁם), she is a savior above (הִיא מוֹשִׁיעַ לְעֵילָא), to the Shekinah so that she will not be clothed in evil shells (אֶל הַשְּׁכִינָה שֶׁלֹּא תִתְלַבֵּשׁ בְּקְלִיפִּין רָעִים), and you are a savior below (וְאַנְתְּ מוֹשִׁיעַ לְתַתָּא), to redeem Israel (לִגְאֹל יִשְׂרָאֵל), to gather their dispersed (לְקַבֵּץ נִדְחֵיהֶם), to build for them Jerusalem and the chosen House (לִבְנוֹת לָהֶם יְרוּשָׁלַיִם וּבֵית הַבְּחִירָה), every aspect of Malchut that is in the physical world (כָּל בְּחִינַת הַמַלְכוּת אֲשֶׁר בָּעוֹלָם הַגַּשְׁמִי), there comes the secret of physical Da‘at which is a chariot for it (יָבוֹא סוֹד הַדַּעַת הַגַּשְׁמִי שֶׁהוּא מֶרְכָּבָה לוֹ). Stand here with Me (פֹּה עֲמֹד עִמָּדִי), like Me without union (כְּמוֹנִי בְּלִי יִחוּד), because of his chariot to Da‘at (מִפְּנֵי מֶרְכַּבְתּוֹ אֶל הַדַּעַת), for there is no union to it (שֶׁאֵין יִחוּד אֵלָיו), but not so Israel (וְלֹא כֵן יִשְׂרָאֵל), for they are a chariot to Tiferet which unites with Malchut (שֶׁהֵם מֶרְכָּבָה לְתִּפְאֶרֶת שֶׁמִּתְיַחֵד עִם הַמ׳). And who caused this (וּמָאן גָּרַם דָּא), meaning that during exile, when there is no union, it is understandable (כְּלוֹמַר בִּזְמַן הַגָּלוּת שֶׁאֵין יִחוּד נִיחָא), but in a time of peace like the generation of the wilderness, why (אֲבָל בְּעֵת שָׁלוֹם כְּדוֹר הַמִּדְבָּר לָמָּה), therefore it says (לָזֶה אָמַר), that this separation depends on the deed of the calf (שֶׁפֵּרוּד זֶה תָּלוּי בְּמַעֲשֵׂה הָעֵגֶל), which the mixed multitude made (שֶׁעָשׂוּ הָעֵרֶב רַב), for the union of this world exists only through the rectification of the sin of Adam HaRishon (שֶׁאֵין יִחוּד הָעוֹלָם הַזֶּה אֶלָּא בְּתִקּוּן חֵטְא אָדָם הָרִאשׁוֹן), and when the world came out in its curses it was rectified at Mount Sinai (וּבְצֵאת הָעוֹלָם בִּקְלָלוֹתָיו נִתְתַּקֵּן בְּמַעֲמַד הַר סִינַי), and it became corrupted again through the calf (וְחָזַר וְנִתְקַלְקֵל בָּעֵגֶל), and because of the sin of the mixed multitude there is no union (וְאֵין יִחוּד בַּעֲוֹן עֵרֶב רַב), and she still remains betrothed (וַעֲדַיִן הִיא אֲרוּסָה). And this is the secret of the second tablets (וְהַיְינוּ סוֹד לוּחוֹת שְׁנִיּוֹת), in the aspect of Tiferet and Malchut (בְּסוֹד תִּפְאֶרֶת וּמַלְכוּת), and the first tablets (וְלוּחוֹת רִאשׁוֹנוֹת), were in the aspect of Da‘at (שֶׁהוּא בְּסוֹד הַדַּעַת), and this is the work of Elokim, Binah (וְהַיְינוּ מַעֲשֵׂה אֱלֹהִים בִּינָה), and therefore there was true freedom (וְלָזֶה הָיְתָה חֵרוּת וַדַּאי), for the shells do not rule there (שֶׁאֵין קְלִיפּוֹת שׁוֹלְטוֹת מִשָּׁם). And from the moment of the breaking of the tablets (וּמֵעֵת שְׁבִירַת הַלּוּחוֹת), there was exile for this aspect (הָיָה הַגָּלוּת לַבְּחִינָה זוֹ), and the matter did not return to its rectification until the future (שֶׁלֹּא חָזַר הַדָּבָר לְעוֹלָם אֶל תִּקּוּנוֹ עַד לֶעָתִיד), and this is what is said (וְזֶהוּ שֶׁאָמַר), “and from that time you fell and were not redeemed” etc. (וּמֵהַהוּא שַׁעְתָּא נָפַלְתְּ וְלָא אִתְפְּרִיקַת וְכוּ׳), until the final redemption (עַד פּוּרְקָנָא בַּתְרָיְיתָא), when all the souls in the body will be completed (שֶׁאָז יִכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף הַמְזוֹהָם וְהַחֹמְרִי), and then the mixed multitude, which is the impurity of the material that mixed with holiness, will be clarified and whitened (וְאָז עֵרֶב רַב שֶׁהוּא זוֹהֲמַת הַחוֹמֶר שֶׁנִּתְעָרֵב עִם הַקְּדוּשָׁה יִתְבָּרֵר וְיִתְלַבֵּן). And this is what was mixed with them, the impurity of the serpent in the act of the calf (וְהַיְינוּ מַה שֶּׁנִּתְעָרֵב עִמָּהֶם זוֹהֲמַת הַנָּחָשׁ בְּמַעֲשֵׂה הָעֵגֶל), and it will be refined through exile (וְיִצְטָרֵף בְּסוֹד הַגָּלוּת), both below from the ten Sefirot (בֵּין לְמַטָּה מֵעֶשֶׂר סְפִירוֹת), and above from Malchut (וּבֵין לְמַעְלָה מִמַּלְכוּת), for the deeds of those below cause effects above (כִּי מַעֲשֵׂה הַתַּחְתּוֹנִים יִגְרֹם בָּעֶלְיוֹנִים כַּנּוֹדָע). And this is what is said (וְזֶהוּ שֶׁאָמַר), “in all this they did not separate from Israel” (בְּכָל דָּא לֹא אִתְפְּרָשׁוּ מִיִּשְׂרָאֵל), and the maidservant prevails over her mistress (וְשִׁפְחָה מִגְבִּירַתָּהּ), the son of the King, the Faithful Shepherd (בְּרָא דְּמַלְכָּא רַעְיָא מְהֵימָנָא), about whom it is said in exile “despised and rejected of men” etc. (שֶׁעָלָיו נֶאֱמַר בַּגָּלוּת נִבְזֶה וַחֲדַל אִישִׁים וְגוֹ׳), and corresponding to him above is the clothing of the Shekinah in the shells (וְכְנֶגְדּוֹ לְמַעְלָה הוּא הִתְלַבְּשׁוּת הַשְּׁכִינָה בַּקְּלִיפּוֹת), and in this manner he descended below into the midst of the shells (וְעַל דֶּרֶךְ זֶה יָרַד לְמַטָּה אֶל תּוֹךְ הַקְּלִיפּוֹת), the secret of Da‘at to redeem (סוֹד הַדַּעַת לִגְאֹל), and this is what is said (וְזֶהוּ שֶׁאָמַר), “for behold the garments” etc. (דְּהָא לְבוּשִׁין וְכוּ׳), as explained by the Ramak of blessed memory (כְּפִי שֶּׁפֵּרֵשׁ הָרַמַ״ק זלה"ה ).