Daf 279b (דַּף רע״ט ע״ב)

You are the son of the King (אַנְתְּ בְּרָא דְּמַלְכָּא). In your likeness, it is said of the Middle Pillar in every respect (כְּגַוְונָא דִילָךְ אִתְּמַר בְּעַמּוּדָא דְּאֶמְצָעִיתָא בְּכֹלָּא), your joy shall be like His joy (חֶדְוָה דִילָךְ, כְּחֶדְוָה דִילֵיהּ יְהֵא), when He comes to redeem His bride (כַּד יֵיתֵי לְמִפְרַק לְכַלָּתֵיהּ). As it is written: “And he is like a bridegroom coming out from his chamber” (וְהוּא כֶּחָתָן יוֹצֵא מֵחוּפָּתוֹ) (Psalms 19). For her garments in exile are dark (דְּהָא לְבוּשִׁין דִּילָהּ בְּגָלוּתָא חֲשׁוֹכִין), and when she clothes herself in them, she says: “Do not look upon me because I am dark” (וּבְזִמְנָא דְּאִיהִי מִתְלַבְּשַׁת בְּהוֹן, אִיהִי אָמְרָה אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחוֹרֶת) (Song of Songs 1). And these Klipot are: Destroyer, Anger, and Wrath; the evil female, the evil handmaid, Shabtai [Saturn] (וְאִלֵּין קְלִיפִּין אִינּוּן, מַשְׁחִית אַף וְחֵמָה, נוּקְבָּא בִּישָׁא, שִׁפְחָה בִּישָׁא, שַׁבְתַּאי), of which it is written: “And a handmaid who inherits her mistress” (וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ), who is the Shabbat Queen (דְּאִיהִי שַׁבָּת מַלְכְּתָּא) (Proverbs 30).

Destroyer, Anger, and Wrath encircle the three Patriarchs (מַשְׁחִית אַף וְחֵמָּה, סָחֲרִין לִתְלָתָא אֲבָהָן). And not only this (וְלֹא עוֹד), but that which had been the daughter of the King was Yod over H-V-H, which are included in the Patriarchs (אֶלָּא מַה דַּהֲוַת בְּרַתָּא דְּמַלְכָּא, יו״ד עַל הו״ה, דִּכְלִילָן בַּאֲבָהָן). The first Hei was in Avraham (ה״א קַדְמָאָה בְּאַבְרָהָם). The second Hei was in Yitzḥak (ה״א תִּנְיָינָא בְּיִצְחָק). The Vav was in Ya‘akov (ו׳ בְּיַעֲקֹב). And the Yod was the head above them (וַהֲוַת יו״ד רֵישָׁא עָלַיְיהוּ). It is said: “The crown of our head has fallen” (אִתְּמַר, נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ) (Lamentations 5).

And the Rabbis gave a parable (וְאַמְתִּילוּ רַבָּנָן מְתָלָא), of a King who had a crown upon his head, and a beautiful tree before him (לְמַלְכָּא דְּהֲוָה לֵיהּ עֲטָרָה עַל רֵישֵׁיהּ, וְאִילָן יָאֶה קֳדָמֵיהּ). A bad report came to him, and he cast the crown from upon his head (אַתְיָא לֵיהּ שְׁמוּעָה בִּישָׁא, אַרְמֵי עֲטָרָה מֵעַל רֵישֵׁיהּ). And that which had been Yod over H-V-H—Yod above—was transformed into H-V-H-Y, with the Yod below (וּמַה דַּהֲוַת יו״ד עַל הו״ה. יו״ד לְעֵילָּא, אִתְהַדָּר הוה״י, יו״ד לְתַתָּא). And because of this David said: “The stone which the builders despised has become the head of the corner; this was from Hashem” (וּבְגִין דָּא אָמַר דָּוִד, אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה, מֵאֵת יְיָ הָיְתָה זֹּאת) (Psalms 118).

Arise, Ra‘aya Meheimna [Faithful Shepherd] (קוּם רַעְיָא מְהֵימְנָא), take this stone in your hand (טוֹל אַבְנָא דָּא בִּידָךְ), of which it is said: “Upon one stone are seven eyes” (דְּאִתְּמַר בָּהּ, עַל אֶבֶן אַחַת שִׁבְעָה עֵינָיִם) (Zechariah 3). To break the shells of the nut (לְתַבְרָא קְלִיפִּין דֶּאֱגוֹזָא). For many shepherds, the leaders of the generation, gathered upon this stone (דְּהָא כַּמָה רוֹעִים פַּרְנָסֵי דָּרָא, אִתְכְּנָשׁוּ עַל הַאי אַבְנָא), which is your rock (דְּאִיהִי סֶלַע דִּילָךְ), to bring forth water from there (לְאַפָּקָא מַיָּא מִתַּמָּן), for your bride is the wellspring of Chokhmah [Wisdom] (דְּכַלָּה דִּילָךְ מַעְיַן הַחָכְמָה).

In this rock, her wellspring flows in the Orayta (בְּהַאי סֶלַע, דִּנְבִיעָא דִּילָהּ בְּאוֹרַיְיתָא), in hidden mysteries without end (בְּרָזִין סְתִימִין לֵית סוֹף). And of her it is said: “And wisdom, from where shall it be found?” (וְעָלָה אִתְּמַר, וְהַחָכְמָה מֵאַיִן תִּמָּצֵא) (Job 28). And all their strength is to remove the Klipah [shell] above (וְכָל תּוּקְפָּא דִלְהוֹן לְאַעְבְּרָא קְלִיפָה דִלְעֵילָּא). But when they reach the second shell, which is strong, it is difficult for them (וְכַד מָטָן לַקְלִיפָה תִּנְיָינָא, דְאִיהִי תַּקִּיפָא, אִיהִי קַשְׁיָא לוֹן). And they strike upon it all their days with their tongues, which are strong like hammers (וּמָחָאן בָּהּ כָּל יוֹמֵיהוֹן כֻּלְּהוּ, בְּלִישָׁנֵהוֹן דְאִינּוּן תַּקִּיפִין כְּפַטִּישִׁין). Yet they have no permission to bring forth water from it (וְלֵית לוֹן רְשׁוּ לְאַפָּקָא מִינָהּ מַיָּא), except for those drops that come forth through your hand (אֶלָּא אִלֵּין טִפִּין דְנָפְקִין עַל יְדָךְ). At the time when it is said of it: “And he struck the rock with his staff twice” (בְּזִמְנָא דְאִתְּמַר בָּהּ, וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם) (Numbers 20). And with the second striking, these drops come forth (וּבִמְחָאָה תִּנְיָינָא נַפְקֵי אִלֵּין טִפִּין). And these are hints of Chokhmah [Wisdom], hints of Kabbalah, which are in Chagigah and in the other teachings of the Mishnah (וְאִלֵּין אִינּוּן רְמִיזִין דְחָכְמָה, רְמִיזִין דְקַבָּלָה, דְאִינּוּן בַּחֲגִיגָה, וּשְׁאַר מַתְנִיתִין). And from this stone no one brings forth wisdom (וְהַאי אֶבֶן לֵית מַאן דְאַפִּיק מִינָהּ חָכְמָה), for it is inward and has no end (דְאִיהִי מִלְּגָאו, דְלֵית לָהּ סוֹף). It is the inner brain (דַּאִיהוּ מוֹחָא מִלְּגָאו). Except for you, of whom it is said: “Halakha to Moshe from Sinai” (בַּר אַנְתְּ, דְאִתְּמַר בָּךְ הֲלָכָה לְמֹשֶׁה מִסִּינַי).

Ra‘aya Meheimna opened and said (פָּתַח רַעְיָא מְהֵימָנָא וְאָמַר): Elder, elder (סָבָא סָבָא), there is a rock and there is a rock (אִית סֶלַע, וְאִית סֶלַע), there is a stone and there is a stone (אִית אֶבֶן, וְאִית אֶבֶן). There is a stone of the Name YHVH (אִית אֶבֶן דִשְׁמָא דִּיְהוָֹ״ה), of which it is said: “And the stone that struck the image became a great mountain” (עָלָהּ אִתְּמַר, וְאַבְנָא דִי מְחָת לְצַלְמָא הֲוַת לְטוּר רַב) (Daniel 2). And there is a stone that is a figured stone (וְאִית אֶבֶן דְאִיהִי אֶבֶן מַשְׂכִּית) (Leviticus 26). There is no wellspring of the waters of wisdom there, nor speech (דְלֵית תַּמָּן נְבִיעוּ דְמַיָּא דְחָכְמְתָא, וְלָא דִבּוּר). But the stone which is the rock of Moshe (אֶלָּא אֶבֶן דְאִיהִי סֶלַע דְּמֹשֶׁה), of which it is said: “And you shall speak to the rock before their eyes, and it shall give its waters” (עָלָהּ אִתְּמַר, וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו) (Numbers 20). This is the bat kol [heavenly voice] (דְאִיהִי בַּת קוֹל), and nothing depends upon it except speech and appeasement (וְלָא תַּלְיָא בָּהּ אֶלָּא דִּבּוּר וּפִיוּסָא).

But the handmaid is another rock (אֲבָל שִׁפְחָה, סֶלַע אַחֲרָא), which is called [the Klipah [shell] of] Mishnah (דְאִתְקְרִיאַת [קְלִיפָּה] מִשְׁנָה). The female of the slave-youth (נוּקְבָּא דְעֶבֶד נַעַר). Of it is said: “By words a slave is not corrected” (עָלָהּ אִתְּמַר, בִּדְבָרִים לֹא יִוָּסֶר עָבֶד) (Proverbs 29). Rather, they strike it (אֶלָּא דְמָחָאן), and many pieces are broken from it (וּמְתַבָּרִין מִינָּהּ כַּמָה פְּסָקוֹת), and they gather them (וְלַקְטִין לוֹן), and they are called Lekutot [Collections] (וְאִתְקְרוּן לְקוּטוֹת).

And because they gather them, they are called Lekutot [Collections] (וְעַל דִמְלַקֵּטֵי לוֹן, אִתְקְרִיאוּ לְקוּטוֹת), without a wellspring of Chokhmah [Wisdom] and Kabbalah (בְּלָא נְבִיעוּ דְחָכְמָה וְקַבָּלָה). But my rock is the daughter of the King (אֲבָל סֶלַע דִּילִי, אִיהִי בְּרַתָּא דְּמַלְכָּא). Concerning her it is said: “And you shall speak to the rock before their eyes, and it shall give its waters” (בְּגִינָהּ אִתְּמַר, וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו) (Numbers 20), through speech and appeasement, like the daughter of the King (בְּדִבּוּר וּפִיּוּס, כִּבְרָתָּא דְּמַלְכָּא). And because I struck her (וּבְגִין דְּמָחֵינָא בָּהּ), I was punished because of her (לָקֵינָא עָלָהּ), and death was decreed upon us (וְאִתְגְּזַר עֲלָנָא מוֹתָא).

For one who rebels against the Matronita is liable to death (דְּמַאן דִּמְסָרֵב לְמַטְרוֹנִיתָא, חַיָּיב מִיתָה), how much more so one who strikes the daughter of the King (כָּל שֶׁכֵּן מַאן דְּמָחָא לִבְרָתֵיהּ דְּמַלְכָּא). And because of this it was decreed upon me that I should not enter the Land of Yisrael (וּבְגִין דָּא אִתְגְּזַר עָלַי, דְּלָא אִיעוּל לְאַרְעָא דְּיִשְׂרָאֵל), and I was buried in a foreign land (וַאֲנָא קָבוּר בְּאַרְעָא נוּכְרָאָה), and she was removed from me (וְאִתְעַבְּרַת מִינִי). And it is said: “And he went down to him with the staff” (וְאִתְּמַר, וַיֵּרֶד אֵלָיו בַּשָּׁבֶט) (II Samuel 23). And this staff is one of my tribes (וְהַאי שֵׁבֶט, אִיהוּ חַד מִשִׁבְטַיָּא דִּילִי), for I am destined to descend there to be with Yisrael in exile (דַּאֲנָא עָתִיד לְנַחְתָּא תַּמָּן לְמֶהֱוֵי עִם יִשְׂרָאֵל בְּגָלוּתָא). And all is hinted, and in another place the masters of the Mishnah established it (וְכֹלָּא אִתְרְמִיז, וּבַאֲתָר אוֹחֲרָא אוֹקְמוּהָ מָארֵי מַתְנִיתִין). MISSING (חסר)...p1-14

The Temple and the name of Mashiach are called by the Name YHVH (דְּבֵי מַקְדְּשָׁא, וּשְׁמָא דְּמָשִׁיחַ, אִתְקְרִיאוּ בְּשֵׁם יְיָ). And this is the four faces of Adam (וְדָא אַרְבַּע אַנְפֵּי אָדָם). And those of the tribe of Levi went forth from the Chayot [living creatures], which are the other tribes (וְאִינּוּן דְּשִׁבְטָא דְּלֵוִי, אִינּוּן נַפְקָן מֵחֵיוָן דְּאִינּוּן שְׁאַר שְׁבָטִין), and entered into the portion of Adam (וְעָאלוּ בְּחוּלָקָא דְּאָדָם), which are his four faces (דְּאִינּוּן אַרְבַּע אַנְפִּין דִּילֵיהּ). And Moshe is Adam [man], in the likeness of that supernal Adam Kadma’ah [Primordial Man] (וּמֹשֶׁה אִיהוּ אָדָם בְּדִיּוּקְנָא דְּהַהוּא אָדָם קַדְמָאָה דִּלְעֵילָּא).

“What is His Name, and what is His son’s name?” (מַה שְׁמוֹ וּמַה שֵׁם בְּנוֹ) (Proverbs 30). And because of this, the Kohanim and Levi’im have their sustenance from the hand of the King (וּבְגִין דָּא, כַּהֲנַיָּיא וְלֵיוָאֵי, מְזוֹנֵיהוֹן עַל יְדָא דְּמַלְכָּא), eating at His table (אָכִיל בְּפָתוֹרֵיהּ). And the rest of the King’s soldiers, each one gives him food in his dwelling place (וּשְׁאַר חַיָּילִין דְּמַלְכָּא, כָּל חַד יָהֲבִין לֵיהּ לְמֵיכַל בְּבֵית מוֹשָׁב דִּילֵיהּ). And Ra‘aya Meheimna is like the son of the King (וְרַעְיָא מְהֵימָנָא אִיהוּ כִּבְרָא דְּמַלְכָּא), closer to the King than those who eat at His table (קָרִיב לְמַלְכָּא יַתִיר מֵאִלֵּין דְּאַכְלִין לְפָתוֹרֵיהּ), for among all the royal children, none is closer to the King than His son (דְּלֵית מַאן דְּקָרִיב לְמַלְכָּא מִכָּל בְּנֵי מַלְכוּתָא, כִּבְרֵיהּ).

The Butzina Kadisha [Holy Luminary] arose and said (קָם בּוּצִינָא קַדִּישָׁא וְאָמַר): Sava [Elder], Sava [Elder] (סָבָא סָבָא), through your words it is known who you are (בְּמִלִּין דִּילָךְ אִשְׁתְּמוֹדַע מַאן אַנְתְּ). You are Adam Kadma’ah [Primordial Man] (אַנְתְּ הוּא אָדָם קַדְמָאָה). “What is His Name?”—this is said of you (מַה שְׁמוֹ, אִתְּמַר עָלָךְ). “And what is His son’s name?” (וּמַה שֵׁם בְּנוֹ) (Proverbs 30)—this is said of Ra‘aya Meheimna (אִתְּמַר עַל רַעְיָא מְהֵימָנָא). And because he has innovated many new interpretations [chiddushin] of the Orayta, joy is prepared for you (וּבְגִין דְּאִיהוּ חִדֵּשׁ כַּמָה חִדּוּשִׁין בְּאוֹרַיְיתָא, חֶדְוָה זְמִינָא לְגַבָּךְ), as it is said: “A wise son makes his father rejoice” (דְּבֵן חָכָם יְשַׂמַּח אָב) (Proverbs 10). Missing from the manuscript (חסר).