Daf 117b (דַּף קי״ז ע״ב)
Rabbi Yose said to him (אָמַר לֵיהּ רַבִּי יוֹסֵי), well have you spoken (שַׁפִּיר קָאֲמַרְתְּ), because this is within the secret of the letters (בְּגִין דְּאִיהוּ גּוֹ רָזָא דְּאַתְוָון). And we are not permitted to arouse other reckonings and deadlines p2-63(וְלֵית לָן לְאַתְעָרָא חוּשְׁבָּן וְקִצִּין אָחֳרָנִין), for in the Book of Rav Yeba Sava we found this calculation (דְּהָא בְּסִפְרָא דְּרַב יֵיבָא סָבָא אַשְׁכְּחָן חוּשְׁבַּן דָּא), as it is written (דִּכְתִיב), “Then the land shall be appeased” (אָז תִּרְצֶה הָאָרֶץ) (Leviticus 26). And this is the secret of the Vav, as it is written (וְהוּא רָזָא דְּוָא״ו דִּכְתִיב), “And I will remember My covenant with Ya'akov” (וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב) (Leviticus 26), and this Vav is all one (וְדָא הוּא וָא״ו כֹּלָּא כְּחֲדָא), and on this it is said, “I will remember” (וְעַל דָּא אֶזְכּוֹר), and afterward, “and the land I will remember” (וּלְבָתַר וְהָאָרֶץ אֶזְכּוֹר), this is Kenesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “Shall be appeased” (תִּרְצֶה)—the land will be favorably received toward Kudsha Berikh Hu (תִּתְרְעֵי אַרְעָא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). But one day, as our companions said (אֲבָל יוֹמָא חַד דְּאָמְרוּ חַבְרַיָּיא), truly all is hidden before Kudsha Berikh Hu (וַדַּאי כֹּלָּא הוּא גָּנִיז קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and all is found in the secret of the letters of the holy Name (וְכֹלָּא אִשְׁתְּכַּח בְּרָזָא דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא). For the exile is within those letters, revealed by Rabbi Yisa here (דְּהָא גָלוּתָא בְּאִנּוּן אַתְוָון גָּלֵי לוֹן רַבִּי יֵיסָא הָכָא), and now within those letters they are revealed and revealed again (וְהַשְׁתָּא בְּאִנּוּן אַתְוָון אִתְגַּלְּיָין וְגָלֵי לוֹן).
He said to him, come and see (אָמַר לֵיהּ תָּא חֲזֵי), that even when Sarah was remembered (דְּאָפִילּוּ כַּד אִתְפַּקְּדָא שָׂרָה), it was not from this level that she was remembered (מֵהַאי דַרְגָא לָא פַּקִּיד לָהּ), but through the secret of the Vav (אֶלָּא בְּרָזָא דְּוָא״ו), as it is written, “And Hashem remembered Sarah” (דִּכְתִיב וַיְיָ פָּקַד אֶת שָׂרָה וְגו׳). Because all is in the secret of the Vav (בְּגִין דְּכֹלָּא בְּרָזָא דְּוָא״ו אִיהוּ), and within it is everything encompassed (וּבְהָא כָּלִיל כֹּלָּא), and through it all is revealed (וּבֵיהּ אִתְגַּלְּיָא כֹּלָּא), because every matter that is concealed is revealed through that which is hidden (בְּגִין דְּכָל מִלָּה דְּאִיהִי סְתִימָא אִיהִי גַּלֵּי כָּל סָתִים). And no one who is in revelation may come to reveal what is concealed (וְלָא אָתֵי מַאן דְּאִיהוּ בְּאִתְגַלְּיָא וִיגַלֵּי מַה דְּאִיהוּ סָתִים).
Rabbi Yose said (אָמַר רַבִּי יוֹסֵי), how long must we be forgotten in exile until that time? (כַּמָּה אִית לָן לְאִתְמַשְּׁכָא גּוֹ גָּלוּתָא עַד הַהוּא זִמְנָא), and all depends on Kudsha Berikh Hu (וְכֹלָּא תָּלֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), when they return in teshuvah (כַּד יְתוּבוּן בִּתְיוּבְתָּא). If they merit or if they do not merit (אִי יִזְכּוּ וְאִי לָא יִזְכּוּ), as it is said in that verse, “I, Hashem, in its time, I will hasten it” (כְּמָה דְּאִתְמַּר בְּהַאי קְרָא דִּכְתִיב אֲנִי יְיָ בְּעִתָּהּ אֲחִישֶׁנָּה) (Isaiah 60). If they merit—I will hasten it (זָכוּ אֲחִישֶׁנָּה); if they do not merit—in its time (לֹא זָכוּ בְּעִתָּהּ). They went, and while they were going (אֲזְלוּ, עַד דְּהֲווּ אָזְלֵי), Rabbi Yose said (אָמַר רַבִּי יוֹסֵי), now I recall (אַדְכַּרְנָא הַשְׁתָּא), that in this very place I once sat with Abba (דְּהָא בְּאֲתַר דָּא יָתִיבְנָא יוֹמָא חַד עִם אַבָּא), and he said to me (וְאָמַר לִי), “My son, you are destined (בְּרִי זַמִּין אַנְתְּ), when your day reaches sixty years (כַּד מָטוּן יוֹמָךְ לְשִׁיתִּין שְׁנִין), to find in this place the sign of supernal wisdom” (לְאַשְׁכָּחָא בְּהַאי אֲתַר סִימָא דְּחָכְמְתָא עִלָּאָה), and behold, we have merited these days (וְהָא זָכִינָא לְאִנּוּן יוֹמִין), yet I have not found it (וְלָא אַשְׁכַּחְנָא), and I do not know (וְלָא יְדַעְנָא), whether these words that we are speaking (אִי הַנֵּי מִלִּין דְּקָאֲמָרָן), are that very wisdom he spoke of (אוֹ הַהִיא חָכְמְתָא דְּאִיהוּ אָמַר).
Notes
Ohr HaChammah on Zohar: And we have no need to arouse a calculation, etc. (וְלֵית לָן לְאִתְעֲרָא חוּשְׁבָּן וְגוֹ׳), meaning we are not to pursue calculations of other end-times nor to be concerned with them (כְּלוֹמַר אֵין לָנוּ לִרְדֹּף אַחֲרֵי חֶשְׁבּוֹן קִצִּין אֲחֵרִים וְלֹא לָחוּשׁ לָהֶם), for this is correct because it depends on the Name Yud-Heh-Vav-Dalet (כִּי זֶה צוֹדֵק מִפְּנֵי שֶׁתָּלוּי בַּשֵּׁם יְהו״ד), and thus explained Rabbi Yisa the Elder (וְכֵן פֵּירֵשׁ ר׳ יִיסָא סָבָא), and they explained it in the verse “then the land shall appease” (וּפֵירְשׁוּ בַּפָּסוּק אָז תִּרְצֶה הָאָרֶץ), that is, the first thousand years (דְּהַיְינוּ רִאשׁוֹנָה אֶלֶף שָׁנָה), in which she lies in the dust (דְּהִיא שָׁכְבַת לְעַפְרָא), for then she appeases and atones for the sins of her children (שֶׁאָז הִיא מְרַצָּה וּמְכַפֶּרֶת עֲוֹנוֹת בָּנֶיהָ), and her Sabbaths are ten included within ten and ten from ten, which amount to one thousand (וְשַׁבְּתוֹתֶיהָ הֵם עֶשֶׂר כְּלוּלוֹת מֵעֶשֶׂר וְעֶשֶׂר מֵעֶשֶׂר שֶׁעוֹלִים אֶלֶף). And afterward, when she is within her exile (וְאַחַר כָּךְ בִּהְיוֹתָהּ בְּתוֹךְ גָּלוּתָהּ), “and I will remember My covenant with Ya‘akov” (וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב), that is Tiferet (דְּהַיְינוּ תִּפְאֶרֶת), and within it are included six extremities, that is sixty years (וּבּוֹ כָּלוּל שֵׁשׁ קְצָווֹת דְּהַיְינוּ שִׁתִּין שְׁנִין), as we said above (דְּקָאָמַרְנָן לְעֵיל), which are the six extremities each included from ten from Chokhmah (שֶׁהֵם שֵׁשׁ קְצָווֹת כְּלוּלוֹת מֵעֶשֶׂר מֵהַחָכְמָה כְּדְפֵירַשׁ לְעֵיל). And this is what is written “and also My covenant with Yitzḥak, and also My covenant with Avraham” (וְזֶהוּ שֶׁאָמַר וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם), that is, all as one (דְּהַיְינוּ כּוּלָּא כַּחֲדָא), meaning everything is included within Tiferet (כְּלוֹמַר כָּלוּל הַכֹּל בְּתוֹךְ הַתִּפְאֶרֶת). And concerning this it says “I will remember” (וְעַל דָּא אָמַר אֶזְכֹּר), for remembrance is in Tiferet (כִּי זְכִירָה בְּתִּפְאֶרֶת), to hint to the inclusion of all within Tiferet (לִרְמוֹז כְּלָלוּת כֻּלָּם בְּתִּפְאֶרֶת). And afterward HaKadosh Barukh Hu will raise her from the dust (וְאַחַר כָּךְ יוֹקִים לָהּ קב״ה מֵעַפְרָא), and this is “and the land I will remember” (וְזֶהוּ וְהָאָרֶץ אֶזְכֹּר), the union of the Shekinah with Tiferet (יִחוּד הַשְּׁכִינָה עִם הַתִּפְאֶרֶת), and she rises from the dust to be united in redemption (וְקָמָה מִתּוֹךְ הֶעָפָר לְהִתְיַחֵד בַּגְּאֻלָּה), as explained (כְּדְפֵירַשׁ), and this is what is said “and afterward, and the land I will remember”—this is Knesset Yisrael (וְזֶהוּ שֶׁאָמַר וּלְבָתַר וְהָאָרֶץ אֶזְכֹּר דָּא כְּנֶסֶת יִשְׂרָאֵל).