Daf 72b (דַּף ע״ב ע״ב)

He opened and said: “Ya'akov established the evening prayer (יַעֲקֹב אַתְקִין צְלוֹתָא דְעַרְבִית), and because of this prayer that he established-something no other human being had properly established before-(וּבְגִין צְלוֹתָא דָא דְּאַתְקִין מַה דְּלָא אַתְקִין בַּר נָשׁ מִקַּדְמַת דְּנָא כְּדְקָא יְאוּת)-therefore he praised himself and said, (Bereshit 28): And this stone that I have set as a pillar (בְּגִין כָּךְ שַׁבַּח גַּרְמֵיהּ וְאָמַר וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה). For until that moment, no one had made such a setting for it as he did (דְּעַד הַהִיא שַׁעֲתָא לָא שַׁוִּי לָהּ אָחֳרָא כַּוָּותֵיהּ). And because of this it is written: And he took the stone which he had placed under his head and set it up as a pillar (וּבְגִין כָּךְ וַיִּקַּח אֶת הָאֶבֶן אֲשֶׁר שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אוֹתָהּ מַצֵּבָה). What is a pillar? It is that which was fallen, and he stood it up (מַאי מַצֵּבָה דְּהֲוָה נְפִילָה וְאוֹקִים לָהּ). And he poured oil on its head (וַיִּצֹק שֶׁמֶן עַל רֹאשָׁהּ). For with Ya'akov the matter depends, to accomplish more than all the inhabitants of the world (דְּהָא בְּיַעֲקֹב תַּלְיָא מִילְתָא לְמֶעְבַּד יַתִּיר מִכָּל בְּנֵי עָלְמָא).

Rabbi Yehudah came and kissed him (אֲתָא רַבִּי יְהוּדָה וּנְשָׁקֵיהּ), and said to him: And all this you knew? And you involve yourself in commerce, leaving aside the life of the World to Come?! (אָמַר לֵיהּ וְכָל הַאי יְדַעְתְּ (וְהֵיךְ) וְאַתְּ מִשְׁתַּדֵּל בִּסְחוֹרָתָא וּמַנַּח חַיֵּי עָלְמָא). He replied to him: The time was pressing upon me (אָמַר לֵיהּ דְּהֲוָה דְחִיקָא לִי שַׁעֲתָא), and I have two sons who study in the house of study every day (וְאִית לִי תְּרֵין בְּנִין וְקָיְימִין כָּל יוֹמָא בְּבֵי רַב), and I toil to support them and to give payment to their teachers, that they may labor in Orayta (וַאֲנָא אִשְׁתַּדַּלְנָא עַל מְזוֹנַיְיהוּ וּלְמֵיהַב לוֹן אֲגַר לְמוֹרַיְיהוּ בְּגִין דְּיִשְׁתַּדְּלוּן בְּאוֹרַיְיתָא).

He opened and said: (Melakhim I 2): And Shlomo sat on the throne of David his father, and his kingdom was firmly established (פָּתַח וְאָמַר וּשְׁלֹמֹה יָשַׁב עַל כִּסֵּא דָּוִד אָבִיו וַתִּכּוֹן מַלְכוּתוֹ מְאֹד). What is this praise? (מַאי שְׁבָחָא דָא). Rather, it is that he established the Foundation Stone [Even Shetiyah] and set upon it the Holy of Holies, and then-his kingdom was firmly established (אֶלָּא דְּאַתְקִין אֶבֶן שְׁתִיָּה וְשַׁוֵּי עֲלָהּ קֹדֶשׁ הַקֳּדָשִׁים וּכְדֵין וַתִּכּוֹן מַלְכוּתוֹ מְאֹד). And it is written (Bereshit 9): And I shall see it, to remember the everlasting covenant (וּכְתִיב וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם). For Kudsha Berikh Hu, His desire is constantly upon it (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא תִּיאוּבְתָּא דִילֵיהּ בָּהּ תָּדִיר), and whoever is not seen within it cannot enter before his Master (וּמַאן דְּלָא אִתְחֲזֵי בָּהּ לָא עָאִיל קַמֵּי מָארֵיהּ). And regarding this it is written: And I shall see it, to remember the everlasting covenant (וְעַל דָּא כְּתִיב וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם). And I shall see it-what is the meaning of And I shall see it? It is a secret-as it says (Yechezkel 9): And you shall mark a Tav upon their foreheads, etc. (וּרְאִיתִיהָ. מַאי וּרְאִיתִיהָ, רָזָא הוּא כְּמָא דְּאַתְּ אָמֵר וְהִתְוֵיתָ תָּיו עַל מִצְחוֹת וְגו׳). In order that they may be seen upon them (לְאִתְחַזָּאָה עֲלַיְיהוּ). And there are those who say: This is the Reshimu of the holy sign (the circumcision) that is upon the flesh (וְאִיכָּא דְּאָמְרֵי דָּא רְשִׁימוּ דְּאָת קַדִּישָׁא דִּי בְּבִשְׂרָא).

Rabbi Yehudah said: Indeed, all of it is so (אָמַר רַבִּי יְהוּדָה וַדַּאי כֹּלָּא הוּא). this is the meaning (ד״א הָכִי): This rainbow that is seen in the world stands through a supernal secret (אֲבָל הַאי קֶשֶׁת דְּאִתְחֲזֵי בְּעָלְמָא בְּרָזָא עִלָאָה קָיְימָא). And when Yisrael will go forth from the exile, this rainbow will be adorned with its colors like a bride adorned for her husband (וְכַד יִפְקוּן יִשְׂרָאֵל מִן גָּלוּתָא זְמִינָא הַאי קֶשֶׁת לְאִתְקַשְׁטָא בְּגַוְונֹוי כְּכַלָּה דָא דְּמִתְקַשְּׁטָא לְבַעֲלָהּ). That certain Jew said to him: “So my father told me as he was departing from this world (אָמַר לֵיהּ הַהוּא יוּדָאָי כָּךְ אָמַר לִי אַבָּא כַּד הֲוָה מִסְתַּלַּק מֵעָלְמָא), ‘Do not expect the footsteps of Mashiach until this rainbow is seen in the world, p2-9(אָמַר לִי) לָא תְצַפֵּי לְרַגְלֵי דִמְשִׁיחָא עַד דְּיִתְחֲזֵי הַאי קֶשֶׁת בְּעָלְמָא), adorned in luminous colors and shining for the world’ (ד״א ל״ג בְּעֲנַנָּא) מִתְקַשְׁטָא בְּגַוְונִי נְהִירִין וְיִתְנְהִיר לְעָלְמָא). And then, look forward to him, to Mashiach (וּכְדֵין צְפֵי לֵיהּ לְמָשִׁיחַ).

From where do we learn this? As it is written: And I shall see it to remember the everlasting covenant (מְנָלָן, דִּכְתִיב וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם). And now that it is seen in dark colors, it is a sign of remembrance (וְהַשְׁתָּא דְּאִתְחַזְּיָא בִּגְוָונִין חֲשׁוֹכִין מִתְחַזְּיָא לְדוּכְרָנָא), that there should not come another flood (וְהִיא לִזְכּוֹר דְּלָא יִיִתֵי מַבּוּל). But at that time, it will be seen in radiant colors and be adorned in its arrangement like a bride adorned for her husband (אֲבָל בְּהַהִיא זִמְנָא אִתְחַזְּיָיא בִּגְוָונִין נְהִירִין וּמִתְקַשְּׁטָא בְּתִקּוּנָא כְּכַלָּה דְּמִתְקַשְּׁטָא לְבַעֲלָהּ), and then: to remember the everlasting covenant, and Kudsha Berikh Hu will remember that covenant which is in exile, and will raise her from the dust (וּכְדֵין לִזְכֹּר בְּרִית עוֹלָם וְיִדְכַּר קוּדְשָׁא בְּרִיךְ הוּא לְהַאי בְּרִית דְּאִיהוּ בְּגָלוּתָא וְיָקִים לָהּ מֵעַפְרָא). This is what is written: (Hoshea 3) And they will seek Hashem their God and David their king (הֲדָא הוּא דִכְתִיב וּבִקְּשׁוּ אֶת יְיָ אֱלֹהֵיהֶם וְאֶת דָּוִד מַלְכָּם), and it is written: (Yirmeyahu 30) And they shall serve Hashem their God and David their king, whom I shall raise up for them (וּכְתִיב וְעָבְדוּ אֶת יְיָ אֱלֹהֵיהֶם וְאֶת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם), whom I shall raise up from the dust, as it says: (Amos 9) I shall raise up the fallen sukkah of David (אֲשֶׁר אָקִים מֵעָפָר כְּמָא דְאַתְּ אָמֵר אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת). And regarding this: And I shall see it, to remember the everlasting covenant, and to raise her from the dust (וְעַל דָּא וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם וּלְאַקְמָא לָהּ מֵעַפְרָא). And so said Abba: For this reason was the redemption of Yisrael and her remembrance mentioned in the Orayta (וְאָמַר הָכִי אַבָּא דִּבְגִין כָּךְ אִדְכַּר בְּאוֹרַיְיתָא פּוּרְקָנָא דְיִשְׂרָאֵל וּדְכוּרָנָא דִּילָהּ). And this is what is written: (Yeshayahu 54) As I have sworn never again to pass the waters of Noach over the earth, so have I sworn not to be wrathful with you nor rebuke you (וְדָא הוּא דִכְתִיב אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבוֹר מֵי נֹחַ עוֹד עַל הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצוֹף עָלַיִךְ וּמִגְּעָר בָּךְ). And the sons of Noach who came out of the ark were (וַיִּהְיוּ בְּנִי נֹחַ הַיּוֹצְאִים מִן הַתֵּבָה). Rabbi El‘azar said: Since it already says, And the sons of Noach were (רַבִּי אֶלְעָזָר אָמַר כֵּיוָן דִּכְתִיב וַיִּהְיוּ בְּנֵי נֹחַ), why does it also say, who came out of the ark? (אַמַּאי אָמַר הַיּוֹצְאִים מִן הַתֵּבָה). Were there other sons he had who did not come out of the ark? (וְכִי בְּנִין אָחֳרָנִין הֲווּ לֵיהּ דְּלָא נָפְקֵי מִן תֵּיבוּתָא). Rabbi Abba said to him: Yes, for afterward they gave birth to sons and sons’ sons, as it is written: And these are the generations of Shem, etc. (אָמַר לֵיהּ רַבִּי אַבָּא אִין. דְּהָא לְבָתַר אוֹלִידוּ בְּנוֹי בְּנִין. דִּכְתִיב וְאֵלֶּה תּוֹלְדוֹת שֵׁם וְגו׳). And those had not come forth from inside the ark (וְאִנוּן לָא נָפְקֵי מִגּוֹ תֵּיבוּתָא). And therefore it is written: Who came out of the ark: Shem, Cham, and Yefet (וּבְגִין כָּךְ כְּתִיב הַיּוֹצְאִים מִן הַתֵּבָה שֵׁם חָם וָיָפֶת).

Rabbi Shim‘on said: If I had been present in the world when Kudsha Berikh Hu gave the Book of Enoch to the world, and the Book of Adam, I would have exerted myself that they never be forgotten from among mankind (רַבִּי שִׁמְעוֹן אָמַר אִילּוּ הֲוֵינָא שְׁכִיחַ בְּעָלְמָא כַּד יָהִיב קוּדְשָׁא בְּרִיךְ הוּא סִפְרָא דְחֲנוֹךְ בְּעָלְמָא וְסִפְרָא דְאָדָם, אַתְקִיפְנָא דְּלָא יִשְׁתַּכְּחוּן בֵּינֵי אֱנָשָׁא), because all the sages would not have feared to look into them, and to speak other words in order to remove from the supernal domain to another domain (בְּגִין דְּלָא חַיְישׁוּ כָּל חֲכָמָאן לְאִסְתַּכְּלָא בְּהוּ וְטָעָן בְּמִלִּין אָחֳרָנִין לְאֲפָקָא מֵרְשׁוּ עִלָּאָה לִרְשׁוּ אָחֳרָא). And now, the sages of the world know these matters but seal them off, and are strengthened in the service of their Master (וְהַשְׁתָּא הָא חַכִּימֵי עָלְמָא יָדְעִין מִלִּין וְסָתְמִין לוֹן וּמִתְתַּקְפֵי בְּפוּלְחָנָא דְּמָארֵיהוֹן). And this verse we have found to be in the secret of secrets (וְהַאי קְרָא אַשְׁכַּחְנָא בְּרָזָא דְרָזִין).

(Tosefta): When the joy of all joys was awakened-the concealed, hidden elder of elders-He shone forth from Himself a fine illumination (תּוֹסֶפְתָּא: דְּכַד אִתְעַר חֶדְוָה דְּכָל חֶדְוָון טְמִירָא סְתִימָא סַבְתָּא דְסַבְתִּין אַנְהִיר מִנֵּיהּ נְהִירוּ דַּקִּיק). The joy of all joys shone to the right in the oil of the exalted greatness (חֶדְוָה דְּכָל חֶדְוָון נָהִיר לְיָמִינָא בִּמְשַׁח רְבוּת עִלָּאָה), and it shone to the left with the joy of good wine (וְנָהִיר לִשְׂמָאלָא בְּחֶדְוָה דְּחַמְרָא טַב), and it shone to the center with the joy (or: purple) of the two sides (נָהִיר לְאֶמְצָעִיתָא בְּחֶדְוָוה (ד״א: דְּאַרְגְּוָנָא) דִּתְרֵין סִטְרִין). A ruach stirred, and a ruach rose, and was given into the ruach (רוּחַ אִתְעַר וְרוּחַ סָלְקָא וְאִתְיְהִיב בְּרוּחָא).