Daf 283a (דַּף רפ״ג ע״א)

And so it is, when Kudsha Berikh Hu descends to rule over the Tree of Knowledge of good and evil (וְהָכִי אִיהוּ כַּד קוּדְשָׁא בְּרִיךְ הוּא נָחִית לְשַׁלְּטָאָה עַל עֵץ הַדַּעַת טוֹב וָרָע), that good is Metatron (דְּאִיהוּ טוֹב מְטַטְרוֹ״ן). Evil is Sama’el (רָע סָמָאֵל), a demon (שֵׁד), King of demons (מַלְכָּא דְּשֵׁדִים). Metatron is an angel (מְטַטְרוֹ״ן מַלְאָךְ), King of angels (מַלְכָּא דְּמַלְאָכִים). But from the side of the Tree of Life (אֲבָל מִסִּטְרָא דְּאִילָנָא דְּחַיֵּי), Shaddai is Yesod (שַׁדַּי אִיהוּ יְסוֹד). And because of this, below, there are two (וּבְגִין דָּא לְמַטָּה, שְׁנַיִם): servant and his master (עֶבֶד וְרַבּוֹ), who are not one union (דְּלָאו אִינּוּן יִחוּדָא חֲדָא), and above, one (וּלְמַעְלָה, אֶחָד). Tiferet and Yesod (תִּפְאֶרֶת יְסוֹד), body and covenant (דְּגוּף וּבְרִית), we count as one (חַשְׁבֵינָן חַד), for it is the Middle Column and the Tzaddik (דְּאִיהִי עַמּוּדָא דְּאֶמְצָעִיתָא וְצַדִּיק).

Like the aspect of the Tefillin of the head (כְּגַוְונָא דִּתְפִלִּין דְּרֹאשׁ), which is Binah upon Tiferet (דְּאִיהוּ בִּינָה עַל תִּפְאֶרֶת), from the side of the Tree of Life of Atzilut (מִסִּטְרָא דְּאִילָנָא דְּחַיֵּי דַּאֲצִילוּת), and Malkhut is the prayer of the hand (וּמַלְכוּת תְּפִלָּה דְּיָד). So too below, in the Tree of Life of Beri’ah (הָכִי לְתַתָּא בְּאִילָנָא דְּחַיֵּי דִּבְרִיאָה), from the side of the supernal throne (מִסִּטְרָא דְּכֻרְסְיָיא עִלָּאָה), the Tefillin of the head is Metatron (תְּפִלִּין דְּרֹאשׁ מְטַטְרוֹ״ן). The Tefillin of his hand is the lower throne (תְּפִלִּין דְּיַד דִּילֵיהּ, כִּסֵּא תַּחְתּוֹן). And this is that which the prophet said about him (וְהַאי אִיהוּ דְּאָמַר נָבִיא עָלֵיהּ), “A glorious throne, exalted from the beginning” (Jeremiah 17) (כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן).

But from the side of the Tree of Knowledge of good and evil (אֲבָל מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע), in the bond of the Tefillin (בְּקִשּׁוּרָא דִּתְפִלִּין), the evil inclination is bound beneath the good inclination (אִתְקְשַּׁר יֵצֶר הָרָע תְּחוֹת יֵצֶר הַטּוֹב), as a servant beneath his master (כְּעַבְדָּא תְּחוֹת מָארֵיהּ), in the voice of the Orayta (בְּקָלָא דְּאוֹרַיְיתָא), in the voice of prayer (בְּקָלָא דִּצְלוֹתָא), in the voice of the shofar (בְּקוֹל דְּשׁוֹפָר). The voice is a spear against it (קָלָא אִיהוּ רוֹמַ״ח לְגַבֵּיהּ). And this is the voice of the shofar (וְדָא קוֹל הַשּׁוֹפָר), the voice of the Middle Column (קוֹל דְּעַמּוּדָא דְּאֶמְצָעִיתָא), which is inclusive of fire, water, and wind (דְּאִיהוּ כָּלִיל אֶשָּׁא מַיָּא וְרוּחָא).

These are the three Patriarchs (דְּאִינּוּן תְּלַת אֲבָהָן): in them is hei (דִּבְהוֹן ה׳), in Avraham (בְּאַבְרָהָם); yod (י׳), in Yitzchak (בְּיִצְחָק); vav (ו׳), in Ya‘akov (בְּיַעֲקֹב). In every place, hei (בְּכָל אֲתָר ה׳), that rules over yod (דְּשָׁלִיט עַל י׳), it is judgment (דִּינָא הוּא). And this is the hei–yod from Elohim (וְהַאי אִיהוּ ה״י מִן אֱלֹהִים). And because of this, “Elohim went up with a teru‘ah” (Psalms 47) (וּבְגִין דָּא עָלָה אֱלֹהִים בִּתְרוּעָה). The vav is from “the God of Ya‘akov” (ו׳ מִן וֵאלֹהֵי יַעֲקֹב). And this is the spirit of the shofar (וְדָא רוּחַ הַשּׁוֹפָר), the Shekhinta, vessel of all three (שְׁכִינְתָּא מָנָא דְּכֻלְּהוּ תְּלַת), and she is the hei from the shofar (וְאִיהוּ ה׳ מִן הַשּׁוֹפָר).

These are the ten shofarot (דְּאִינּוּן י׳ שׁוֹפָרוֹת): they are QSHRQ, QSHQ QRQ (דְּאִינּוּן קשר״ק קש״ק קר״ק), in which are clothed hei–yod–vav–hei (מִתְלַבְּשִׁין בְּהוֹן ה״א יוֹ״ד וָא״ו ה״א). For all these letters (some say: these) are judgments to other sides and to the guilty (דְּכָל אַתְוָון אִלֵּין [נ״א אִינּוּן] דִּינִין לְסִטְרִין אַחֲרָנִין וּלְחַיָּיבַיָּא). And all these letters are (some say: judgments) for the other sides and for the guilty (וְכָל אַתְוָון אִלֵּין אִינוּן [נ״א דִּינִין] לְסִטְרִין אַחֲרָנִין וּלְחַיָּיבַיָּיא), they are like chains and spears for striking (אִינוּן כְּשָׁלְשְׁלַאִין וְרוּמְחִין לְשַׁיְיפִין). The teru‘ah is a chain, and two teru‘ot in the ten shofarot (תְּרוּעָה שַׁלְשֶׁלֶת וּתְרֵין תְּרוּעוֹת בַּעֲשָׂרָה שׁוֹפָרוֹת), and they are: one from QSHRQ (וְאִינוּן חַד מִן קשר״ק), and the second from QRQ (וְתִנְיָינָא מִן קר״ק), and these are the Middle pillar (וְאִינוּן עַמּוּדָא דְאֶמְצָעִיתָא).

And it is taught: the Tzaddik, each one, is the Middle pillar, Yisrael (וְתַנְיָא צַדִּיק כָּל חַד עַמּוּדָא דְאֶמְצָעִיתָא יִשְׂרָאֵל). A third part is for the teqi‘ah of Avraham, simple mercies (שְׁלִישִׁיָה לִתְקִיעָה דְאַבְרָהָם רַחֲמִין פְּשׁוּטִים), and for the shevarim of Yitzchak, judgments of the brokenness of the heart (וְלִשְׁבָרִים דְּיִצְחָק דִּינִין תַבְרִין דְּלִבָּא). Shevarim is a term of brokenness (דִּשְׁבָרִים לְשׁוֹן תְּבִירוּ אִינוּן). This is what is written, “Breaking you shall break their pillars” (Exodus 23) (הֲדָא הוּא דִכְתִיב שַׁבֵּר תְּשַׁבֵּר מַצֵבוֹתֵיהֶם). The Tzaddik is the third chain (צַדִּיק אִיהוּ שַׁלְשֶׁלֶת תְּלִיתָאָה), positioned in the middle between his hosts (מְמוּצָע בֵּין צְבָאוֹת דִּילֵיהּ), two sides (תְּרֵין שִׂפְוָון), a teqi‘ah before it and a teqi‘ah after it (תְּקִיעָה לְפָנֶיהָ וּתְקִיעָה לְאַחֲרֶיהָ).

Two trumpets of silver are called when they receive mercy, which is the right side (שְׁתֵּי חַצוֹצְרוֹת כֶּסֶף אִתְקְרִיאוּ כַּד נָטְלֵי מְרַחֲמֵי דְּאִיהוּ יְמִינָא). Two Cherubim of gold are called from the side of Gevurah [Might] (שְׁנָיִם כְּרוּבִים זָהָב אִתְקְרִיאוּ מִסִטְרָא דִגְבוּרָה). For there are Cherubim (דְּתַמָּן כְּרוּבִים), and “the face of an ox on the left” (וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל) (Ezekiel 1). And all ten are bound in another bond (וְכֻלְּהוּ עֶשֶׂר אִתְקְשָׁרוּ בְּקֶשֶׁר אַחֵר), whose sign is: Qesher [bond], Teqi‘ah [blast], Shevarim [broken blasts], Teru‘ah [alarm] (דְּאִיהוּ סִימָן קש״ר תקיע״ה שברי״ם תרוע״ה).

Corresponding to the knot of the Tefillin (לְקֳבְּלֵיהּ קֶשֶׁר שֶׁל תְפִילִין). And the Rabbis established (וְאוּקְמוּהָ רַבָּנָן), the Holy One, blessed be He, showed Moshe the knot of the Tefillin (הֵרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה קֶשֶׁר שֶׁל תְפִילִין). And this is the Middle Column (וְדָא עַמּוּדָא דְאֶמְצָעִיתָא), the bond of the three Patriarchs above (קִשׁוּרָא דִּתְלַת אֲבָהָן לְעֵילָּא). And the Tzaddik is the bond of Netzach, Hod, Yesod (וְצַדִּיק קִשׁוּרָא דְנֶצַ״ח הוֹ״ד יְסוֹ״ד). And this is a knot within a knot (וְהַאי אִיהוּ קֶשֶׁר בְּתוֹךְ קֶשֶׁר), a seal within a seal (חוֹתָם בְּתוֹךְ חוֹתָם), so that the wine of the Orayta is guarded within (לְמֶהֱוֵי חַמְרָא דְּאוֹרַיְיתָא נָטִיר מִלְּגָאו). And so, no link is less than three windings (וְהָכִי חוּלְיָא לֵית פָּחוֹת מִתְלַת כְּרִיכַן). And this is the Shekhinta, who is the only daughter (וְדָא שְׁכִינְתָּא דְּאִיהִי בַּת יְחִידָא), the bond in the shin of Shabbat (קִשׁוּרָא בְּשִׁין דְשַׁבָּת).

It is the sign of the Tefillin (אִיהוּ אוֹת דִתְפִלִּין), the bond in the shin of the Tefillin (קִשׁוּרָא בְּשִׁין דִתְפִלִּין), which is the three branches of the Patriarchs (דְּאִיהִי תְלַת עַנְפֵי דְּאַבָהָן). And this is yod, shin of Shaddai (וְדָא יֵ״שׁ דְּשַׁדַּ״י), and the dalet remains (אִשְׁתָּאַר דַלֶי״ת), to be the four compartments of the Tefillin (לְמֶהוֵי אַרְבַּע בָּתֵּי דִתְפִלִּין).

In this bond the demon is tied in a chain (בְּהַאי קִשׁוּרָא אִתְקַשַׁר שֵׁ״ד בְּשַׁלְשֶׁלֶת), in the bond of the Tefillin at the time that he is bound (בְּקִשׁוּרָא דִתְפִלִּין בְּזִמְנָא דְּאִיהוּ קַשִׁיר). If God delivers him, he will free himself from the chain of the King (אִם יַצִילֵהוּ אֱלוֹהַ יִפְטוֹר גַּרְמֵיהּ מִשַׁלְשְׁלָאָהּ דְּמַלְכָּא). For the teru‘ah is in Da‘at (בְּגִין דִּתְּרוּעָה אִיהִי בַדָּעַת), and it is the Middle Column (וְאִיהִי עַמּוּדָא דְאֶמְצָעִיתָא), the bond of the three Patriarchs (קֶשֶׁר תְּלַת אֲבָהָן). “Happy is the people who know the teru‘ah” (Psalms 89) (אַשְׁרֵי הַעֲם יוֹדְעֵי תְרוּעָה), and it is not said “who hear” (וְלֹא אָמַר שׁוֹמְעֵי). And as soon as the left is bound in the right (וּמִיַּד דְאִתְקַשַׁר שְׂמֹאלָא בִּיְמִינָא), judgment is subdued and mercy prevails (אִתְכַּפְיָיא דִינָא וְאִתְגַבַּר רַחֲמֵי). And the bond of both is Da‘at (וְקִשּׁוּרָא דְתַרְוַויְיהוּ דָּעַת).

A chain bound with teqi‘ah and shevarim (שַׁלְשֶׁלֶת קָשׁוּר בִתְקִיעָה וּשְׁבָרִים). And because of this: Pesach is the right (וְעַל דָא פֶּסַח יְמִינָא), Rosh haShanah the left (רֹאשׁ הַשָׁנָה שְׂמָאלָא), the Middle Column is the giving of the Torah (עַמּוּדָא דְאֶמְצָעִיתָא מַתָּן תּוֹרָה). And they are seven in seven castings (וְאִינוּן שִׁבְעָה בְּשִׁבְעָה מוּצָקוֹת), and they are the upper Shekhinta, inclusive of seven Sefirot (וְאִינוּן שְׁכִינָה עִילָאָה כְּלִילָא מִשֶׁבַע סְפִירִין). The lower Shekhinta is the daughter of seven (שְׁכִינָה תַּתָּאָה בַּת שֶׁבַע), and they are fourteen (וְאִינוּן אַרְבֵּיסָר). The Middle Column includes them both (עַמּוּדָא דְאֶמְצָעִיתָא כַּלִיל תַּרְוַויְיהוּ), in the hand of Hashem, yod–hei–vav–hei (בְּיַד יְיָ יוֹ״ד הֵ״א וָא״ו הֵ״א). And every seven is from the side of the Shekhinta (וְכָל שֶׁבַע מִסִטְרָא דִּשְׁכִינְתָּא). This is what is written, “Seven times a day I praise You” (Psalms 119) (הֲדָא הוּא דִכְתִיב שֶׁבַע בַּיוֹם הִלַּלְתִּיךָ), corresponding to her they make seven circuits (לְקֳבְּלַהָא עַבְדִין שֶׁבַע הַקָּפוֹת).

Sukkah: YAHDVNHY which is 26, and 65 (סוּכָּ״ה יאהדו״נהי, כ״ו ה״ס). And Kudsha Berikh Hu is the lulav (וְקוּדְשָׁא בְּרִיךְ הוּא לוּלָב), and the Shekhinta is the etrog (וּשְׁכִינְתָּא אֶתְרוֹג). The lulav is similar to the body (לוּלָב דּוֹמֶה לְגוּפָא), and the etrog to the heart (וְאֶתְרוֹג לְלִבָּא). And in the body are eighteen vertebrae (וּבְגוּפָא אִית חַ״י חוּלְיָין). The lulav is eighteen wavings of the lulav (לוּלָב חַ״י נִעְנוּעִין דְלוּלָב). In the taking of the lulav are eighteen wavings (בִּנְטִילַת לוּלָב חַ״י נִעְנוּעִין): in “Ana Hashem” (בְּאֲנָא ה׳), eighteen wavings; in “Give thanks to Hashem” (בְּהוֹדוּ לַה׳), eighteen wavings; at the beginning and the end, seventy-two (חַ״י נִעְנוּעִין תְּחִילָה וָסוֹף ע״ב), to drive away with them the seventy-two appointed rulers who appoint over evil winds and evil dews (לְמִבְרַח בְּהוֹן ע״ב מְמָנָן דִמְמַנָּן עַל רוּחִין בִּישִׁין וּטְלָלִין בִּישִׁין).

The seven days of Sukkah are seven Sefirot (שִׁבְעַת יוֹמֵי דְסוּכָּה שֶׁבַע סְפִירָן). The Sukkah is the supernal Imma who overshadows them (סוּכָּה אִימָא עִילָאָה דִמְסָכְּכַא עֲלַיְיהוּ). The water libation and the wine libation are from the side of right and left (נִסוּךְ הַמַּיִם וְנִיסוּךְ הַיָּיִן מִסִטְרָא דִּיְמִינָא וּשְׂמָאלָא). And the festival of Shemini, the festival of Atzeret, is the lower Shekhinta (וְחַג שְׁמִינִי חַג עֲצֶרֶת שְׁכִינְתָּא תַּתָּאָה), the daughter of the King, the Matronita (בְּרַתָּא דְּמַלְכָּא וּמַטְרוֹנִיתָא). “These are the appointed times of Hashem, holy convocations, which you shall proclaim them in their seasons” (Leviticus 23) (אֵלֶה מוֹעֲדֵי ה׳ מִקְרָאֵי קֹדֶשׁ אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם). To the bird who chirps to her in exile every day with many chirpings (לְצִיפְרָא דִּמְצַפְצְפִין לָהּ בְּנָהָא בְּכָל יוֹמָא בְּכַמָּה צִפְצוּפִין), and she is the fourth upon them (וְאִיהִי רְבִיעַת עֲלַיְיהוּ).

After the wings of the bird of exile grow strong (בָּתַר דְאִתְרַבִּיאוּ גַדְפַיְיהוּ דִבְּנָהָא), all of them fly after Imma (פַּרְחוּ כֻּלְּהוּ בָּתַר אִימָא). There was a certain hunter, wise (צַיָּיד חַד הֲוָה חַכִּים), who wished to hunt them (בָּעָא לְצַיְּידָא לוֹן). What did the hunter do (מָה עֲבָד צַיָּיד)? He took their mother and tied her (נָטַל לְאִימָא דִּילְהוֹן וְקָשִׁיר לָהּ), and she cried out because of her children (וְאִיהִי צַוְוחַת בְּגִין בְּנָהָא). The children heard her voice and descended to her (שָׁמְעוּ בְּנִין קַלָּה וְנַחְתוּ לְגַבָּהּ), and they too were bound (וְקַשִׁירוּ לוֹן). In this manner is the Supernal Imma, of whom it is said, “And the mother is sitting upon the fledglings or upon the eggs” (Deuteronomy 22) (כְּגַוְונָא דָא אִימָא עִילָאָה דְּאִתְּמַר בָּהּ, וְהָאֵם רוֹבֶצֶת עַל הָאֶפְרוֹחִים אוֹ עַל הַבֵּצִים). And they are Yisrael, chirping to her with many chirpings of prayers and so forth (וְאִינוּן יִשְׂרָאֵל מְצַפְצְפִין לָהּ בְּכַמָּה צִפְצוּפִין דִּצְלוֹתִין וְכוּ׳). Like chains and spears and swords (כְּשַׁלְשְׁלָאִין וְרוּמְחִין וְסַיְיפִין).

The teru‘ah is a chain (תְּרוּעָה שַׁלְשֶׁלֶת אִיהִי). And there are two teru‘ot in the ten shofarot (וּתְרֵי תְּרוּעוֹת אִית בְּעַשְׂרָה שׁוֹפָרוֹת). And they are one (וְאִינּוּן חַד). (חָסֵר). Of her it is said, “And the mother sitting upon the fledglings” (Deuteronomy 22) (דְּאִתְּמַר בָּהּ וְהָאֵם רוֹבֶצֶת עַל הָאֶפְרוֹחִים) - or upon the eggs, and they are Yisrael (אוֹ עַל הַבֵּצִים וְאִינוּן). Yisrael chirp to her with many chirpings of prayers (יִשְׂרָאֵל מְצַפְצְפִין לָהּ בְּכַמָּה צִפְצוּפִין דִּצְלוֹתִין), and she does not wish to descend to them (וְאִיהִי לָא בַּעְיָא לְנַחְתָּא לְגַבַּיְיהוּ). Yisrael, what do they do (יִשְׂרָאֵל מַה עָבְדִין)? They take the mother, who is the Shekhinta, with them (נָטְלִין אִימָּא דְּאִיהִי שְׁכִינְתָּא בַּהֲדַיְיהוּ), and they bind her with the bond of the Tefillin (וְקַשְׁרִין לָהּ בְּקִשּׁוּרָא דִּתְפִלִּין).

When they reach the recitation of the Shema (כַּד מָטָאן לִקְרִיאַת שְׁמַע), her children call with six words of union (קָרָאן בְּנִין דִּילָהּ בְּשִׁית תֵּיבִין דְּיִחוּדָא): “Hear O Yisrael, Hashem our God, Hashem is One” (Deuteronomy 6) (שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד). Behold, they descend to their mother (הָא קָא נַחְתִּין לְגַבֵּי אִמְּהוֹן), and bind themselves with her (קַשְׁרִין לוֹן עִמָּהּ). And this is, “Which you shall proclaim them” (Leviticus 23) (וְהַאי אִיהִי אֲשֶׁר תִּקְרְאוּ אוֹתָם), which is her appointed time (דְּאִיהוּ עוֹנָתָהּ), like the festivals (כְּמוֹ מוֹעֲדֵי). So in this manner is the matzah (הָכִי בְּגַוְונָא דָּא מַצָּה). With it they prepare for the seven days of Pesach (בָּהּ מְזַמְּנִין לְשִׁבְעָה יוֹמִין דְּפֶסַח). They prepare for the seven days of Sukkot (מְזַמְּנִין לְשִׁבְעָה יוֹמִין דְּסֻכּוֹת), with seven species (בְּשִׁבְעָה מִינֵי): which are lulav, etrog, three hadassim, and two willow branches (דְּאִינוּן לוּלָב, וְאֶתְרוֹג, וְג׳ הֲדַסִּים, וּב׳ בַּדֵי עֲרָבָה). At Shavuot, they are called in the Orayta (בְּשָׁבוּעוֹת, קָרָאן לוֹן בְּאוֹרַיְיתָא).

At Rosh haShanah, it is the Day of Judgment (רֹאשׁ הַשָּׁנָה יוֹמָא דְּדִינָא). Each one in its kind (כָּל חַד בְּמִינֵיהּ). Whoever calls, every level in its kind (כָּל מַאן דְּקָרָא, כָּל דַּרְגָּא בְּמִינֵיהּ), it shall be fulfilled in him, “Then you shall call, and Hashem shall answer” (Isaiah 58) (יִתְקַיֵּם בֵּיהּ, אָז תִּקְרָא וַיְיָ יַעֲנֶה). Az - the seven days of Sukkot, and the festival of Shemini Atzeret (אָ״ז, ז׳ יוֹמִין דְּסֻכּוֹת, וְחַג שְׁמִינִי עֲצֶרֶת). Az - matzah, and the seven days of Pesach (אָ״ז, מַצָּה, וְז׳ יוֹמִין דְּפֶסַח). Az - Sukkah, and the seven species of the lulav (אָ״ז, סוּכָּה, וְז׳ מִינִין דְּלוּלָב): which are three hadassim, and two aravot, a lulav, and an etrog (דְּאִינוּן שָׁלֹשׁ הֲדַסִּים, וּשְׁנֵי עֲרָבוֹת, לוּלָב, וְאֶתְרוֹג). And they are included in four (וּכְלִילָן בְּד׳).

Behold, they are eleven (הָא חַד סָרֵי), corresponding to the numerical value of Hei–Vav (כְּחוּשְׁבַּן ה״ו). And one must recite Hallel [praise] over them (וְצָרִיךְ לוֹמַר הַלֵּל עָלַיְיהוּ), “Hallelu-Yah [Praise Yah],” to complete the Name YHVH (הַלְלוּיָהּ, לְאַשְׁלְמָא שֵׁם יְיָ). And one must raise her in thought, through the four species (וְצָרִיךְ לְסַלְּקָא לָהּ בְּמַחֲשָׁבָה, בְּאַרְבַּע מִינִין). This is what is written: “I said: I will ascend the palm tree” (הֲדָא הוּא דִכְתִיב, אָמַרְתִּי אֶעֱלֶה בְתָמָר) (Song of Songs 7). E‘eleh [I will ascend] is a sign: Etrog [citron], Aravah [willow], Lulav [palm branch], Hadas [myrtle] (אֶעֱלֶ״ה סִימַן: אֶתְרוֹ״ג, עֲרָבָ״ה, לוּלָ״ב, הֲדָ״ס). And Machshavah [thought]—the Explicit Name—is completed in her as fourteen (וּמַחֲשָׁבָה שְׁמָא מְפֹרָשׁ, אִשְׁתְּלִים בָּהּ י״ד). Like the fourteen joints of the right hand (כְּגַוְונָא דְּי״ד פִּרְקִין דִּיְדָא דִּימִינָא), with which one must take the lulav (דְּבֵיהּ צָרִיךְ לְנַטְלָא לוּלָב).

Behold the giving of the Torah, Shavuot, seven by seven is fourteen (הֲרֵי מַתַּן תּוֹרָה, שָׁבֻעוֹת, שִׁבְעָה בְּשִׁבְעָה י״ד). At Rosh haShanah, fourteen in the voice of the shofar (בְּרֹאשׁ הַשָּׁנָה, י״ד בְּקוֹל הַשּׁוֹפָר), and in the ten shofarot, as we have established above (וּבְעֶשֶׂר שׁוֹפָרוֹת, כִּדְאוֹקִימְנָא לְעֵילָּא). At Pesach, she is the Shekhinta, the great hand, from the side of Chesed (בַּפֶּסַח, אִיהִי שְׁכִינְתָּא יָ״ד הַגְּדוֹלָה, מִסִּטְרָא דְּחֶסֶד). At Rosh haShanah, she is the mighty hand, from the side of Gevurah (בְּרֹאשׁ הַשָּׁנָה, אִיהִי יָ״ד הַחֲזָקָה, מִסִּטְרָא דִּגְבוּרָה). At the giving of the Torah, the exalted hand, from the side of the Middle pillar (בְּמַתַּן תּוֹרָה, יָ״ד רָמָה, מִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא). And three times fourteen is forty-two (וּתְלַת זִמְנִין י״ד, מ״ב). And the three Patriarchs that depend on them (וּתְלַת אֲבָהָן דְּתַלְיָין מִנַּיְיהוּ), they ascend to forty-five (סַלְּקִין חֲמִשָּׁה וְאַרְבָּעִים), as the number of yod–hei–vav–hei in milui (כְּחוּשְׁבַּן יוֹ״ד הֵ״א וָא״ו הֵ״א).

Blessed is Hashem forever, amen and amen בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן

Hashem shall reign forever, amen and amen יִמְלוֹךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן

Parashat Vayelech

nd Moshe went and spoke these words to all Yisrael” (Deuteronomy 31) (וַיֵּלֶךְ מֹשֶׁה וַיְדַבֵּר אֶת הַדְּבָרִים הָאֵלֶּה אֶל כָּל יִשְׂרָאֵל). Rabbi Ḥizkiyah opened (רִבִּי חִזְקִיָּה פָּתַח), “Who leads at the right hand of Moshe the arm of His glory, who divides the waters before them…” (Isaiah 63) (מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם וְגוֹ׳). Happy are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), that Kudsha Berikh Hu desired them (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ). And because He desired them (וּבְגִין דְּאִתְרְעֵי בְּהוּ), He called them holy firstborn sons, as brothers (קָרָא לוֹן בְּנִין בּוּכְרִין קַדִישִׁין, אַחִין [כְּבִיָּכוֹל]), and descended to dwell with them (נָחַת לְדַיְּירָא עִמְּהוֹן). This is what is written, “And they shall make for Me a sanctuary, and I will dwell among them” (Exodus 25) (הֲדָא הוּא דִכְתִיב, וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם). And He wished to arrange them according to the pattern above (וּבָעָא לְאַתְקְנָא לְהוּ כְּגַוְונָא דִּלְעֵילָּא), and caused to rest upon them seven clouds of glory (וְשָׁארִי עָלַיְיהוּ שִׁבְעָה עֲנָנֵי יְקָר). His Shekhinta went before them (שְׁכִינְתֵּיהּ אַזְלָא קַמַּיְיהוּ). This is what is written, “And Hashem went before them by day” (Exodus 13) (הֲדָא הוּא דִכְתִיב, וַיְיָ הוֹלֵךְ לִפְנֵיהֶם יוֹמָם).

Three holy siblings went among them (תְּלַת אַחִין קַדִישִׁין אַזְלִין בֵּינַיְיהוּ). And who are they (וּמַאן אִינּוּן)? Moshe, Aharon, and Miriam (מֹשֶׁה, אַהֲרֹן, וּמִרְיָם). And in their merit Kudsha Berikh Hu gave them supernal gifts (וּבִזְכוּתֵהוֹן, יָהַב לוֹן קוּדְשָׁא בְּרִיךְ הוּא, מַתְנָן עִלָּאִין) - and it has already been explained (וְהָא אִתְמַר). All the days of Aharon, the clouds of glory did not depart from Yisrael (כָּל יוֹמוֹי דְּאַהֲרֹן, לָא אַעְדוּ עֲנָנֵי יְקָר מִיִשְׂרָאֵל). And this has been established (וְהָא אוֹקְמוּהָ): because Aharon was the right arm of Yisrael (בְּגִין דְּאַהֲרֹן דְּרוֹעָא יְמִינָא דְּיִשְׂרָאֵל הֲוָה). And this is what is written, “And the Canaanite king of Arad heard…” (Numbers 21) (וְהַיְינוּ דִּכְתִיב, וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד וְגוֹ׳), “that Yisrael came by the way of the Atarim…” (Numbers 21) (כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וְגוֹ׳). Like a man who goes without an arm (כְּבַר נָשׁ דְּאָזִיל בְּלָא דְּרוֹעָא), and leans himself in every place (וְסָמִיךְ גַּרְמֵיהּ לְכָל אֲתָר). Then it is written, “And he fought with Yisrael, and took of them captives” (Numbers 21) (וּכְדֵין וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי), because they were without the right arm (בְּגִין דַּהֲווֹ בְּלָא דְּרוֹעָא יְמִינָא). And therefore Yisrael had to vow a vow concerning him (וְעַל דָּא אִצְטְרִיכוּ יִשְׂרָאֵל לְמִנְדַּר נֶדֶר עֲלֵיהּ). This is what is written, “And Yisrael vowed a vow to Hashem and said, If You will surely deliver…” (Numbers 21) (הֲדָא הוּא דִכְתִיב, וַיִּדַּר יִשְׂרָאֵל נֶדֶר לַי־הוָה וַיֹּאמַר אִם נָתוֹן תִּתֵּן וְגוֹ׳).

Come and see (תָּא חֲזֵי), Aharon was the right arm of the body (אַהֲרֹן דְּרוֹעָא יְמִינָא דְּגוּפָא הֲוָה). And because of this it is written, “Who leads at the right hand of Moshe the arm of His glory” (Isaiah 63) (וְעַל דָּא כְּתִיב, מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ). And who is this (וּמַאן אִיהוּ)? Aharon (אַהֲרֹן). “And Moshe went” (Deuteronomy 31) (וַיֵּלֶךְ מֹשֶׁה). What is, “And he went” (מַאי וַיֵּלֶךְ)? To where did he go (לְאָן הָלַךְ)? Rather, “And he went” means like a body without an arm (אֶלָּא וַיֵּלֶךְ, כְּגוּפָא בְּלָא דְּרוֹעָא). As you say, “They went without strength before the pursuer” (Lamentations 1) (כְּמָה דְאַתְּ אָמֵר, וַיֵּלְכוּ בְּלֹא כֹחַ לִפְנֵי רוֹדֵף). For Aharon, the right arm, had died (דְּהָא מִית אַהֲרֹן דְּרוֹעָא יְמִינָא), and the body was ready to depart (וּבָעָא לְאִסְתַּלְּקָא גּוּפָא). (All the days of Moshe, the sun shone in the world) ((כָּל יוֹמוֹי דְּמֹשֶׁה שִׁמְשָׁא נְהִיר בְּעָלְמָא)).

All the days of Moshe, Yisrael ate bread from heaven (כָּל יוֹמוֹי דְּמֹשֶׁה, אַכְלוּ יִשְׂרָאֵל לֶחֶם מִן הַשָּׁמַיִם). When Yehoshua came, what is written (כֵּיוָן דְּאָתָא יְהוֹשֻׁעַ, מַה כְּתִיב)? “And the manna ceased on the morrow” (Joshua 5) (וַיִּשְׁבּוֹת הַמָּן מִמָּחֳרָת וְגוֹ׳). “And they ate of the produce of the land on the morrow of Pesach” (Joshua 5) (וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ מִמָּחֳרָת הַפֶּסַח). What is the difference between this one and that one (מַה בֵּין הַאי לְהַאי)? Rather, this is from above, and this is from below (אֶלָּא דָּא מִלְעֵילָּא וְדָא לְּתַתָּא). From here we learn (מִכָּאן אוֹלִיפְנָא): all the time that Moshe was found, the body of the sun ruled and shone upon the world (כָּל זִמְנָא דְּמֹשֶׁה אִשְׁתְּכַח, גּוּפָא דְּשִׁמְשָׁא שַׁלִּיט, וְנָהִיר לְעָלְמָא). When Moshe departed, the body of the sun was gathered in, and the body of the moon went forth (כֵּיוָן דְּאִסְתְּלַּק מֹשֶׁה, אִתְכְּנַשׁ גּוּפָא דְּשִׁמְשָׁא, וְנָפִיק גּוּפָא דְּסִיהֲרָא).

It is written, “If Your face does not go, do not bring us up from here. And by what shall it be known then…” (Exodus 33) (כְּתִיב אִם אֵין פָּנֶיךָ הוֹלְכִים אַל תַּעֲלֵנוּ מִזֶּה וּבַמֶּה יִוָּדַע אֵפוֹא וְגוֹ׳). Thus we have learned (הָכִי אוֹלִיפְנָא): when Kudsha Berikh Hu said to Moshe, “Behold, My angel shall go before you” (Exodus 32) (כֵּיוָן דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ), Moshe said: And what, the casting in of the sun, that it be gathered, and the moon speak forth (אָמַר מֹשֶׁה, וּמַה קַסְטִיפָא דְּשִׁמְשָׁא דְּיִתְכְּנִישׁ, וְיַדְבַּר סִיהֲרָא)? The body of the moon, I do not want (גּוּפָא דְּסִיהֲרָא לָא בָּעֵינָא). “If Your face does not go” (Exodus 33) (אִם אֵין פָּנֶיךָ הוֹלְכִים), the body of the sun I want, and not of the moon (גּוּפָא דְּשִׁמְשָׁא בָּעֵינָא, וְלָאו דְּסִיהֲרָא). Then the body of the sun shone (כְּדֵין גּוּפָא דְּשִׁמְשָׁא אִתְנְהִיר), and was made Moshe, like the aspect of the body of the sun before Yisrael (וְאִתְעָבִיד מֹשֶׁה, כְּגַוְונָא דְּגוּפָא דְּשִׁמְשָׁא קַמַּיְיהוּ דְּיִשְׂרָאֵל). When Moshe was gathered, the sun was gathered (כֵּיוָן דְּאִתְכְּנִישׁ מֹשֶׁה, אִתְכְּנִישׁ שִׁמְשָׁא), and the moon shone (וְאִתְנְהִיר סִיהֲרָא). And Yehoshua served with the light of the moon (וַהֲוָה יְהוֹשֻׁעַ מִשְׁתַּמֵּשׁ לִנְהוֹרָא דְּסִיהֲרָא). Woe for that shame (וַוי לְהַהוּא כִּסּוּפָא). “And he said to them, I am one hundred and twenty years old…” (Deuteronomy 31) (וַיֹּאמֶר אֲלֵיהֶם, בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה וְגוֹ׳).

This is what Rabbi El'azar said (הַיְינוּ דְּאָמַר רִבִּי אֶלְעָזָר): forty years the sun shone for Yisrael (אַרְבְּעִין שְׁנִין נָהִיר שִׁמְשָׁא לוֹן לְיִשְׂרָאֵל), and at the end of forty years it was gathered, and the moon shone (וְאִתְכְּנִישׁ לְסוֹף אַרְבְּעִין שְׁנִין, וְנָהִיר סִיהֲרָא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): surely it is so (וַדַּאי הָכִי הוּא). This is what is written, “And there are those who perish without judgment” (Proverbs 13) (הַיְינוּ דִּכְתִיב, וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט). And my friends were aroused (וְהָא אַתְעֲרוּ חַבְרַיָּיא). And we uphold the verse (וַאֲנָן נוֹקִים לֵיהּ לַקְּרָא). But concerning that on which my friends were aroused (אֲבָל עַל מַה דְּאַתְעֲרוּ חַבְרַיָּיא), all of it is necessary for the world (כֹּלָּא הוּא אִצְטְרִיךְ לְעָלְמָא), to reveal - some say: for the benefit of man (לְגַלָאָה [ס״א לְתוֹעֲלְתָּא דְבַר נָשׁ]) - that a man is gathered in before his days have come (דְּבַּר נָשׁ דְּיִתְכְּנַשׁ עַד לָא מָטוּן יוֹמוֹי).

Come and see (תָּא חֲזֵי), it has already been said (וְהָא אִתְּמַר), that all spirits which go forth from above, male and female go forth and are separated (דְּכָל רוּחִין דְּנָפְקִין מִלְּעֵילָּא, דְּכַר וְנוּקְבָּא נַפְקֵי, וּמִתְפָּרְשָׁן). And sometimes the soul of the female goes forth before the male goes forth, who is her mate (וּלְזִמְנִין תִּפּוּק נִשְׁמְתָא דְּנוּקְבָּא, עַד לָא נַפְקַת דְּכַר, דְּהוּא בַּר זוּגָהּ). And whenever the male’s time has not yet arrived to be joined with his female (וְכָל זִמְנִין דִּדְכוּרָא לָא מָטָא זִמְנֵיהּ לְאִזְדַּוְּוגָא בַּהֲדֵי נוּקְבֵיהּ), another comes and marries her (וְאָתֵי אַחֲרָא וְאִתְנְסִיב בַּהֲדָהּ). When the time arrives for this one to be joined (כֵּיוָן דְּמָטָא זִמְנָא דְּהַאי לְאִזְדַּוְּוגָא), when Righteousness is aroused in the world to reckon upon the sins of the world (כַּד אִתְּעַר צֶדֶק בְּעָלְמָא, לְמִפְקַד עַל חוֹבֵי עָלְמָא), it gathers away the other who was married with her (כָּנִישׁ לֵיהּ לְהַאי אַחֲרָא, דְּהֲוָה נָסִיב בַּהֲדָהּ), and another comes and takes her (וְאָתֵי אַחֲרָא וְנָטִיל לָהּ). And because of this, unions are difficult before Kudsha Berikh Hu (וְעַל דָּא קָשִׁין זִוּוּגִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And all this is because the male corrupted his deeds (וְכָל דָּא בְּגִין דְּסָרַח דְּכוּרָא עוֹבָדוֹי). And even though his deeds were not corrupted so greatly by his sins (וְאַף עַל גַּב דְּלָא סָרַח כָּל כַּךְ עוֹבָדוֹי בַּחֲטָאֵיהּ), he is gathered at that time before his days have come (אִתְכְּנִישׁ בְּהַהוּא זִמְנָא, עַד לָא מָטוּן יוֹמוֹי). This is not done in justice (דְּלָא עָבִיד הָכִי בַּמִּשְׁפָּט). And concerning him it is written, “And there are those who perish without justice” (Proverbs 13) (וְעָלֵיהּ כְּתִיב, וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט). And the judgment of Righteousness is aroused upon his sins (וְאָעְרַע בֵּיהּ דִּינָא דְּצֶדֶק בְּחוֹבוֹי), because the time has arrived for another, and he takes her, for she is his (בְּגִין דְּמָטָא זִמְנֵיהּ דְּאַחֲרָא, וְנָסִיב לָהּ, דְּהָא דִּידֵיהּ הִיא).

Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר), And why (וַאֲמָאי)? Kudsha Berikh Hu separates them, and another comes and is given her (יַפְרִישׁ לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְיֵיתֵי אַחֲרָא וְיָהִיב לֵיהּ)? He said to him (אָמַר לֵיהּ): This is for the benefit of man (דָּא הוּא תּוֹעַלְתָּא דְּבַר נָשׁ), and the kindness that is done with him (וְטִיבוּ דְּעָבִיד עִמֵּיהּ): that his wife should not come into the hand of another (דְּלָא יִמְטֵי אִתְּתֵיהּ בִּידָא אַחֲרָא). Some say: that he should not see his wife in the hand of another (נ״א דְּלָא יַחֲמֵי אִתְּתֵיהּ בִּידָא אַחֲרָא).