Daf 99a (דַּף צ״ט ע״א)

Immediately (מִיָּד), “he lifted his eyes and saw, and behold three men were standing over him” (וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו). Who are these three men? (מַאן אִנּוּן שְׁלֹשָׁה אֲנָשִׁים) These are Avraham, Yitzchak, and Ya'akov (אִלֵּין אַבְרָהָם יִצְחָק וְיַעֲקֹב), who stand upon this level (דְּקָיְימֵי עֲלֵיהּ דְּהַאי דַּרְגָּא), and from them the Yesod of the world receives sustenance and is nourished (וּמִנַּיְיהוּ יָנִיק יְסוֹדָא דְעָלְמָא וְאִתְּזָן). Then (כְּדֵין), “he saw and ran to greet them” (וַיַּרְא וַיָּרָץ לִקְרָאתָם)-this is the desire (Repentance ) of this lower level (דְּתִּיאוּבְתָּא דְּהַאי דַּרְגָּא תַּתָּאָה), to be connected with them (לְאִתְחַבְּרָא בְּהוּ), and her joy is to be drawn after them (וְחֶדְוָותָא דִּילָהּ לְאִתְמַשְּׁכָא אַבַּתְרַיְיהוּ). “And he bowed to the ground” (וַיִּשְׁתַּחוּ אַרְצָה)-to prepare the throne toward them (לְאִתְתַּקְּנָא כּוּרְסְיָיא לְגַבַּיְיהוּ)

Come and see (תָּא חֲזֵי): Kudsha Berikh Hu made for King David one support from the supernal throne, like the Patriarchs (עֲבַד קוּדְשָׁא בְּרִיךְ הוּא לְדָוִד מַלְכָּא חַד סַמְכָּא מִכּוּרְסְיָיא עִלָּאָה כַּאֲבָהָן). And even though he is the throne in relation to them (וְאַף עַל גַּב דְּאִיהוּ כּוּרְסְיָיא לְגַבַּיְיהוּ), nevertheless, at the time when he is united with them (אֲבָל בְּזִמְנָא דְּאִתְחַבַּר בְּהוּ), he becomes a single support to be established in the supernal throne (אִיהוּ חַד סַמְכָּא לְאִתְתַּקְּנָא בְּכּוּרְסְיָיא עִלָּאָה). And because of this, King David took kingship in Chevron for seven years-to be joined with them (וּבְגִין כָּךְ נָטַל מַלְכוּתָא בְּחֶבְרוֹן דָּוִד מַלְכָּא שֶׁבַע שְׁנִין לְאִתְחַבְּרָא בְּהוּ). And this has already been taught (וְהָא אִתְּמַר).

Tosefta

“And Hashem appeared to him in the plains of Mamre” (תּוֹסֶפְתָּא: וַיֵּרָא אֵלָיו יְיָ בְּאֵלוֹנֵי מַמְרֵא). Why in the plains of Mamre, and not in another place? (אַמַּאי בְּאֵלוֹנֵי מַמְרֵא, וְלָא בְּאֲתַּר אָחֳרָא) Rather, because he gave him advice regarding the covenant of his circumcision (אֶלָּא בְּגִין דְּיָהִיב לֵיהּ עֵיטָא עַל גְּזִירוּ דִּקְיָימָא דִילֵיהּ). At the moment when Kudsha Berikh Hu said to Avraham to be circumcised (בְּשַׁעֲתָּא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם לְמִגְזַר), Avraham went to take counsel with his companions (אֲזַל אַבְרָהָם לִמָּלֵךְ עִם חַבְרוֹי). Aner said to him (אָמַר לֵיהּ עָנֵר): Perhaps it means you’ve already passed age 90, and in fact more than that, 99 as it says in the holy Torah-but he didn’t reflect on the detail (אוּלַי ר״ל כְּבָר עָבְרוּ עָלֶיךָ צ׳ שָׁנָה, וְאוּלָם גַּם יוֹתֵר, שֶׁהֵם צ״ט, כַּמָּ״שׁ בַּתּוֹרָה הַקְּדוֹשָׁה. וְלֹא חָשַׁב הַפְּרָט). You are ninety years old-and you would afflict your own body?! (אַנְתְּ בֶּן תִּשְׁעִין שְׁנִין וְאַתְּ מֵעִיק גַּרְמָךָ)

Mamre said to him (אָמַר לֵיהּ מַמְרֵא): You remember the day when the Chaldeans cast you into the fiery furnace (דְּכַרְתְּ יוֹמָא דְּרָמוּ לָךָ כַּשְׂדָּאֵי בְּאַתּוּן דְּנוּרָא)? And that famine that passed over the world, as it is written (וְהַהוּא כַּפְּנָא דְּעֲבַר עַל עָלְמָא, דִּכְתִּיב): “And there was a famine in the land, and Avram went down to Egypt” [Bereshit 12] (וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה). And those kings who pursued them-and you struck them! (וְאִנּוּן מַלְכִין דִּרְדָּפוּ בַּתְּרֵיהוֹן וּמָחִיתּ יַתְּהוֹן), and Kudsha Berikh Hu delivered you from everything (וּקוּדְשָׁא בְּרִיךְ הוּא שֵׁזְבִּינָךָ מִכֹּלָּא), and no man could do evil to you (וְלָא יָכִיל בַּר נָשׁ לְמֶעְבַּד לָךָ בִּישׁ). Rise and fulfill the command of your Master! (קוּם עֲבִיד פִּקּוּדָא דְּמָרָךָ) Kudsha Berikh Hu said to Mamre (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): “Mamre, you gave him advice to be circumcised-by your life! I will reveal Myself to him only in your palace!” (מַמְרֵא, אַנְתְּ יְהַבְתְּ לֵיהּ עֵיטָא לְמִגְזַר-חַיֶּיךָ לֵית אֲנָא מִתְגַּלֵּי עֲלֵיהּ אֶלָּא בְּפַלְטְרִין דִּילָךָ). This is what is written: “In Elonei Mamre” (הֲדָא הוּא דִּכְתִּיב: בְּאֵלוֹנֵי מַמְרֵא) (Bereshit 18). Thus concludes the Tosefta. (עד כאן התוספתא)

Midrash HaNe'elam

The Sages opened with this verse (רַבָּנָן פָּתְחֵי בְּהַאי קְרָא): (Song of Songs 1): Your oils have a pleasing fragrance; your name is like oil poured forth, etc. (לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ וְגו׳). The sages taught (תָּנוּ רַבָּנָן): This Neshamah of a person (הַאי נִשְׁמְתָא דְּבַר אֱנָשׁ), at the time when it ascends from earth to the firmament (בִּשְׁעָתָא דְּסָלְקָא מֵאַרְעָא לִרְקִיעָא), and stands in that supernal radiance we have mentioned (וְקָיְימָא בְּהַהוּא זִיהֲרָא עִלָּאָה דְּאֲמָרָן), Kudsha Berikh Hu inspects it (קוּדְשָׁא בְּרִיךְ הוּא מְבַקֵּר לָהּ).

Come and hear (תָּא שְׁמַע), said Rabbi Shim‘on ben Yochai (אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי): Every Neshamah of the Righteous, once it stands in the place of the Shekhinta, the glory that is fitting to sit (כָּל נִשְׁמְתָא דְּצַדִּיקַיָּיא כֵּיוָן דְּקָיְימָא בַּאֲתַר שְׁכִינְתָּא יְקָרָא דְּחָזְיָא לְמֵיתַב), Kudsha Berikh Hu calls to the Patriarchs (קוּדְשָׁא בְּרִיךְ הוּא קָרֵי לַאֲבָהָתָא), and says to them: Go and greet such-and-such Tzaddik who has arrived, and bring him greetings in My Name (וְאָמַר לוֹן: זִילוּ וּבַקְּרוּ לִפְלַנְיָא צַדִּיקָא דְּאָתָא, וְאַקְדִּימוּ לֵיהּ שְׁלָמָא מִן שְׁמִי). And they say (וְאִנּוּן אָמְרִין): Master of the world (מָארֵי עָלְמָא), it is not proper for the father to go to see the son—rather, let the son go to see and be seen by his father (לָא אִתְחֲזֵי לְאַבָּא לְמֵיזַל לְמֶחֱמֵי לִבְרָא; בְּרָא אִתְחֲזֵי לְמֶיחֱמֵי וּלְמֶחֱזֵי וּלְמִתְבַּע לְאֲבוּהִי). Then He calls to Ya‘aqov (וְהוּא קָרֵי לְיַעֲקֹב), and says to him: You, who suffered anguish over sons—go and receive the face of this Tzaddik who has come here (וְאָמַר לֵיהּ: אַנְתְּ דְּהֲוָה לָךְ צַעֲרָא דִּבְנִין, זִיל וְקַבֵּיל פְּנֵי דִּפְלַנְיָא צַדִּיקָא דְּאָתָא הָכָא), and I will go with you (וַאֲנָא אֵיזִיל עִמָּךְ). This is what is written (הֲדָא הוּא דִּכְתִיב): (Psalms 24): Seekers of Your face—Ya‘aqov Selah (מְבַקְּשֵׁי פָנֶיךָ, יַעֲקֹב סֶלָה). “It was not said: ‘seeks’” (מְבַקֵּשׁ לֹא נֶאֱמַר), “rather: ‘those who seek’” (אֶלָּא מְבַקְּשֵׁי)

Rabbi Ḥiyya said (אָמַר רַבִּי חִיָּיא): From the beginning of the verse it is implied, as it is written: This is the generation of those who seek Him (מֵרֵישֵׁיהּ דִּקְרָא מַשְׁמַע דִּכְתִיב: זֶה דּוֹר דֹּרְשָׁיו וְגו׳). Rabbi Ya‘aqov said in the name of Rabbi Ḥiyya (אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי חִיָּיא), Some say: Rabbi Akiva (נ״א: עֲקִיבָא): Ya‘aqov Avinu is the Throne of Glory (יַעֲקֹב אָבִינוּ הוּא כִּסֵּא הַכָּבוֹד). And so it was taught in the school of Eliyahu (וְכֵן תָּנָא דְּבֵי אֵלִיָּהוּ): Ya‘aqov Avinu is a throne unto himself (יַעֲקֹב אָבִינוּ הוּא כִּסֵּא בִּפְנֵי עַצְמוֹ), as it is written (דִּכְתִיב) (Leviticus 26): And I will remember My covenant with Ya‘aqov (וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב). A covenant was made by Kudsha Berikh Hu with Ya‘aqov alone (בְּרִית כָּרַת קוּדְשָׁא בְּרִיךְ הוּא לְיַעֲקֹב לְבַדּוֹ), more than with all his fathers (יוֹתֵר מִכָּל אֲבוֹתָיו), for He made him the Throne of Glory (דְּעֲבִיד לֵיהּ כִּסֵּא הַכָּבוֹד). Except for the first (בַּר מִן קַדְמָאָה).

Rabbi Eliezer was sitting and studying Orayta (רַבִּי אֱלִיעֶזֶר הֲוָה יָתִיב וְהֲוָה לָעֵי בְּאוֹרַיְּיתָא). Rabbi Akiva came to him (אֲתָא לְגַבֵּיהּ רַבִּי עֲקִיבָא), and said to him: With what is the Master engaged? (אָמַר לֵיהּ: בְּמַאי קָא עָסִיק מַר). He said to him: With this verse, as it is written (אָמַר לֵיהּ: בְּהַאי קְרָא דִּכְתִיב), (I Samuel 2): And He shall cause them to inherit the Throne of Glory (וְכִסֵּא כָבוֹד יַנְחִילֵם). What is the Throne of Glory He shall cause them to inherit? (מַהוּ: כִּסֵּא כָבוֹד יַנְחִילֵם). This is Ya‘aqov Avinu, to whom He made a throne of honor solely to receive the souls of the Righteous (זֶה יַעֲקֹב אָבִינוּ דְּעֲבִיד לֵיהּ כָּרְסֵי יְקָר בִּלְחוֹדוֹי לְקַבָּלָא אוּלְפַּן נִשְׁמְתָא דְּצַדִּיקַיָּיא). And Kudsha Berikh Hu goes with him at every Rosh Ḥodesh (וּקוּדְשָׁא בְּרִיךְ הוּא אָזִיל עִמֵּיהּ בְּכָל רֵישׁ יַרְחָא וְיַרְחָא). And when the Neshamah sees the glory of the mirror of the Shekhinta of its Master (וּכְדֵין חָמֵי נִשְׁמְתָא יְקָר אַסְפַּקְלַרְיָאָה שְׁכִינְתָּא דְּמָארֵיהּ), it blesses and bows before Kudsha Berikh Hu (מְבָרְכַת וְסָגְדַת קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), as it is written [Psalms 104]: Bless Hashem, O my soul… (הֲדָא הוּא דִּכְתִיב: בָּרְכִי נַפְשִׁי וְגו׳).

Rabbi Akiva said: Kudsha Berikh Hu stands over him (אָמַר רַבִּי עֲקִיבָא קוּדְשָׁא בְּרִיךְ הוּא קָאִים עֲלוֹהִי). And the Neshamah opened and said: Hashem, my God, You have grown very great, etc. (וְנִשְׁמָתָא פָּתַח וְאָמַר יְיָ אֱלֹהַי גָּדַלְתָּ מְאֹד וְגו׳), the entire parashah until its conclusion where it says: Let sins come to an end, etc. (כָּל הַפָּרָשָׁה עַד סִיּוּמָא דְּקָאָמַר יִתַּמּוּ חַטָּאִים וְגו׳). And further Rabbi Akiva said: And not this alone (וְעוֹד אָמַר רַבִּי עֲקִיבָא וְלָא דָא בִּלְחוֹדוֹי), but she praises Him concerning the body that remains in this world (אֶלָּא מְשַׁבַּחַת לֵיהּ עַל גּוּפָא דְּאִשְׁתָּאַר בְּעָלְמָא דֵין), and says: Bless Hashem, my soul, and all my innards, etc. (וְאָמַר בָּרֲכִי נַפְשִׁי אֶת יְיָ וְכָל קְרָבַי וְגו׳) (Psalms 103). And Kudsha Berikh Hu goes forth (וְקוּדְשָׁא בְּרִיךְ הוּא אָזִיל). From where do we learn this? (מְנָא לָן הַאי). From this verse that is written: And Hashem appeared to him in the plains of Mamre (מֵהַאי קְרָא דִּכְתִיב וַיֵּרָא אֵלָיו יְיָ בְּאֵלוֹנֵי מַמְרֵא) (Bereshit 18), this is Ya'akov (זְה יַעֲקֹב). What is Mamre? (מַהוּ מַמְרֵא). Because he inherited two hundred worlds from Eden, and he is the Throne (מִשּׁוּם דְּאַחְסִין מָאתָן עָלְמִין מֵעֵדֶן וְהוּא כִּסֵּא).

Rabbi Yitzchak said: Mamre in gematria is two hundred and eighty-one (אָמַר רַבִּי יִצְחָק מַמְרֵא בְּגִימַטְרִיָּא מָאתָן וּתְמָנִין וְחַד הֲוָה), two hundred from Eden, as it is written: And two hundred for the keepers of its fruit (מָאתָן דְּעֵדֶן דִּכְתִיב וּמָאתַיִם לַנֹּטְרִים אֶת פִּרְיוֹ) (Song of Songs 8), and eighty-one which is the Throne (וּתְמַנִּין וְחַד דְּהוּא כִּסֵּא). And because of this it is called: And Hashem appeared to him in the plains of Mamre (וּבְגִין כָּךְ אִתְקְרֵי וַיֵּרָא אֵלָיו יְיָ בְּאֵלוֹנֵי מַמְרֵא). And because of this it is called Mamre (וְעַל שׁוּם דָּא נִקְרָא מַמְרֵא). Rabbi Yehudah said: What is “in the plains” (אָמַר רַבִּי יְהוּדָה מַהוּ בְּאֵלוֹנֵי)? It means his strength (רְצוֹנוֹ לוֹמַר תּוּקְפוֹי), this is what is written: The Mighty One of Ya'akov (הֲדָא הוּא דִּכְתִיב אֲבִיר יַעֲקֹב) (Bereshit 49). And he sat at the entrance of the tent (וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל), this is what is written: Hashem, who shall sojourn in Your tent, etc. (הֲדָא הוּא דִּכְתִיב יְיָ מִי יָגוּר בְּאָהֳלֶךָ וְגו׳) (Psalms 15). In the heat of the day (כְּחוֹם הַיּוֹם), as it is written: And the sun of righteousness shall shine for you who fear My Name, with healing in its wings (דִּכְתִיב וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ) (Malachi 3).

Rabban Yochanan ben Zakkai said: At that time, Kudsha Berikh Hu departed (אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי בְּהַהִיא שַׁעֲתָא אָזִיל קוּדְשָׁא בְּרִיךְ הוּא), and because the Patriarchs, Avraham and Yitzchak, heard that Kudsha Berikh Hu was going to him (וּבְגִין דְּשָׁמְעִין אַבָּהָתָא אַבְרָהָם וְיִצְחָק דְּקוּדְשָׁא בְּרִיךְ הוּא אָזִיל לְגַבֵּיהּ), they requested from Ya'akov to go with them and to precede him in peace (תָּבְעִין מִן יַעֲקֹב לְמֵיזַל עִמְּהוֹן וּלְאַקְדָּמָא לֵיהּ שְׁלָם), and they were standing over him (וְאִנּוּן קָיְימִין עֲלוֹהִי). From what is this known? From that which is written: And he lifted his eyes and saw, and behold, three men were standing over him (מִמַּאי דִּכְתִיב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו) (Bereshit 18). Three men (שְׁלשָׁה אֲנָשִׁים), these are the Patriarchs: Avraham, Yitzchak, and Ya'akov (אִלֵּין אֲבָהָתָא אַבְרָהָם יִצְחָק וְיַעֲקֹב), who were standing over him (דְּקָיְימִין עֲלוֹהִי) and saw the good deeds that he had done p2-37(וְחָמוּ עוֹבָדִין טָבִין דְּעָבְדִין). And he saw and ran to greet them from the entrance of the tent and bowed toward the ground (וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה). Because he saw the Shekhinta of glory with them (מִשּׁוּם דְּחָמֵי שְׁכִינַת יְקָרָא עִמְּהוֹן), this is what is written: Therefore do maidens love You (הֲדָא הוּא דִּכְתִיב עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ) (Song of Songs 1) these are the Patriarchs (אֵלּוּ הֵן הָאָבוֹת).

Another matter (דָּבָר אַחֵר), “And Hashem appeared to him in the plains of Mamre” (וַיֵּרָא אֵלָיו יְיָ בְּאֵלוֹנֵי מַמְרֵא). The Rabbis opened this verse (רַבָּנַן פָּתְחֵי), at the time of a person’s passing (בְּהַאי קְרָא בִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם). For it was taught (דְּתַנְיָא), Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), at the time of a person’s passing (בִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם), it is the great Day of Judgment (הוּא יוֹם הַדִּין הַגָּדוֹל), when the Neshamah separates from the body (שֶׁהַנְּשָׁמָה מִתְפָּרֶדֶת מִן הַגּוּף). And a person does not depart from the world (וְלֹא נִפְטַר אָדָם מִן הָעוֹלָם), until he sees the Shekinah (עַד שֶׁרוֹאֶה אֶת הַשְּׁכִינָה). This is what is written (הֲדָא הוּא דִכְתִיב): “For man shall not see Me and live” (כִּי לֹא יִרְאַנִּי הָאָדָם וָחָי) (Exodus 33). And three ministering angels come with the Shekinah (וּבָאִין עִם הַשְּׁכִינָה שְׁלשָׁה מַלְאֲכֵי הַשָּׁרֵת), to receive the Neshamah of the Tzaddik (לְקַבֵּל נִשְׁמָתוֹ שֶׁל צַּדִּיק). This is what is written (הֲדָא הוּא דִכְתִיב): “And Hashem appeared to him…” (וַיֵּרָא אֵלָיו יְיָ וְגו׳). “In the heat of the day” (כְּחוֹם הַיּוֹם), this is the Day of Judgment (זְה יוֹם הַדִּין), blazing like a furnace (הַבּוֹעֵר כַּתַּנּוּר), to separate the Neshamah from the body (לְהַפְרִיד הַנְּשָׁמָה מִן הַגּוּף). “And he lifted his eyes and saw, and behold three men” (וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים). Who review his deeds, what he has done (הַמְבַקְּרִים מַעֲשָׂיו מַה שֶּׁעָשָׂה), and he admits to them with his mouth (וְהוּא מוֹדֶה עֲלֵיהֶם בְּפִיו). And once the Neshamah sees this (וְכֵיוָן שֶׁהַנְּשָׁמָה רוֹאָה כָּךְ), it departs from the body (יוֹצֵּאת מִן הַגּוּף), until the entrance of the house of absorption (עַד פֶּתַח בֵּית הַבְּלִיעָה), and it stands there (וְעוֹמֶדֶת שָׁם), until it confesses (עַד שֶׁמִּתְודָּה), all that the body did with it in this world (כָּל מַה שֶּׁעָשָׂה הַגּוּף עִמָּהּ בָּעוֹלָם הַזְּה). Then the Neshamah of the Tzaddik (וָאז נִשְׁמַת הַצַּדִּיק), rejoices in her deeds (הִיא שְׂמֵחָה בְּמַעֲשֶׂיהָ), and rejoices in her trust (וּשְׂמֵחָה עַל פִּקְדוֹנָהּ).

For it was taught (דְּתָאנָא): Rabbi Yitzchak said (אָמַר רַבִּי יִצְּחָק), the Neshamah of the Tzaddik longs (נִשְׁמָתוֹ שֶׁל צַּדִּיק מִתְאַוָּה): “When shall I depart from this world, which is vanity” (אֵימָתַי תֵּצֵּא מִן הָעוֹלָם הַזֶּה שֶׁהוּא הֶבֶל), in order to delight in the World to Come” (כְּדֵי לְהִתְעַנֵּג בָּעוֹלָם הַבָּא).

The sages taught (תָּנוּ רַבָּנָן): When Rabbi Eliezer the Great fell ill p2-38(כְּשֶׁחָלָה רַבִּי אֱלִיעֶזֶר הַגָּדוֹל), that day was the eve of Shabbat (הַהוּא יוֹמָא עֶרֶב שַׁבָּת הֲוָה), and Horqenus his son sat at his right (וְאוֹתִיב לִימִינֵיהּ הוֹרְקְנוּס בְּרֵיהּ), and he revealed to him deep and hidden matters (והֲוָה מְגַלֵּי לֵיהּ עֲמִיקְתָּא וּמַסְתַּרְתָּא), but he [Horkenos] could not receive the words with his mind (וְהוּא לָא הֲוָה מְקַבֵּל בְּדַעְתֵּיהּ מִלַּיָּיא), for he was considered mad in mind (דְּחֲשִׁיב כִּמְטוֹרָף בְּדַעְתֵּיהּ הֲוָה). Once he saw that his father's mind was settling upon him (כֵּיוָן דְּחָמָא דְּדַעְתָּא דְּאֲבוֹי מִתְיַשְּׁבָא עֲלוֹי), he received from him one hundred and eighty-nine supernal secrets (קַבִּיל מִנֵּיהּ מְאָה וּתְמַנִּין וְתִשְׁעָה רָזִין עִלָּאִין). When he reached the marble stones (כַּד מָטָא לְאַבְנֵי שַׁיִשׁ), that are mingled with the Upper Waters (דְּמִתְעָרְבֵי בְּמַיָא עִלָּאָה), Rabbi Eliezer wept and ceased to speak (בָּכָה רַבִּי אֱלִיעֶזֶר וּפָסַק לְמֵימַר). He said: Arise there, my son (אָמַר קוּם הָתָם בְּרִי). He said to him: Father, why? (אָמַר לֵיהּ אַבָּא לָמָה).

He said to him: I see that I am soon to pass from the world p2-39(אָמַר לֵיהּ חָזִינָא דְּאוֹחִית חֲלָף מִן עָלְמָא). He said to him: Go and tell to your mother (אָמַר לֵיהּ זִיל וְאֵימָא לְאִמָּךְ), that she should lift up her prayersp2-40 to the supernal place p2-41(דְּתִסְתַּלַּק תְּפִלָּאִי בְּאֲתַר עִלָּאָה). And after I depart from the world (וּבָתַר דְּאֶסְתַּלֵּק מִן עָלְמָא), I shall come to see them (וְאַיְתֵי הָכָא לְמֶחֱמֵי לְהוֹן), do not weep (לָא תִבְכֵּי), for they are near—supernal and lower (דְּאִנּוּן קְרִיבִין עִלָּאִין וְלָא תַתָּאִין), though the mind of a human cannot comprehend them (וְדַעְתָּא דְבַר נָשׁ לָא יָדַע בְּהוּ).

While they were still sitting (עַד דְּהֲווּ יָתְבֵי), the sages of the generation entered to visit him (עָאלוּ חַכִּימֵי דָרָא לְמִבְקַּר לֵיהּ), he rebuked them (אוֹלִיט לְהוּ), for they did not come to serve him (עַל דְּלָא אָתוּ לְשַׁמָּשָׁא לֵיהּ), as we have learned (דְּתָנִינָן): “It is greater to serve the Torah then study it” (גְּדוֹלָה שִׁמּוּשָׁהּ יוֹתֵר מִלִּמּוּדָהּ). Until Rabbi Akiva came (עַד דְּאָתָא רַבִּי עֲקִיבָא), he said to him: Akiva, Akiva (אָמַר לֵיהּ עֲקִיבָא עֲקִיבָא), why did you not come to serve me? (לָמָה לָא אָתֵית לְשַׁמָּשָׁא לִי), for behold, the time has come to refine (דְּהָא אֲתָא עִתָּא לְאַצְרָפָא).

He said to him: Rabbi, I had no opportunity (אָמַר לֵיהּ רַבִּי לָא הֲוָה לִי פְּנַאי). He became enraged and said (אַרְתַּח אָמַר): I wonder at you, whether if you die a natural death or not (אֶתְמְהָה עֲלָךְ אִי תָּמוּת מִיתַת עַצְּמְךָ). May your end be harsher than all other deaths p2-42(לַטְיֵיהּ דִּיהֵא קָשֶׁה מִכֻּלְהוֹן מִיתָתֵיהּ).

Rabbi Akiva wept (בָּכֵי רַבִּי עֲקִיבָא), and said to him: Rabbi, teach me Orayta (וְאָמַר לֵיהּ רַבִּי אוֹלִיף לִי אוֹרַיְתָּא). Rabbi Eliezer opened his mouth with Ma‘aseh Merkavah (אַפְּתַּח פּוּמֵיהּ רַבִּי אֱלִיעֶזֶר בְּמַעֲשֵׂה מֶרְכָּבָה). A fire came and encompassed them both (אֲתָא אֶשָׁא וְאַסְחַר לְתַרְוָויְהוֹן). The sages said: We hear from this (אָמְרוּ חַכִּימַיָא שְׁמַע מִינָהּ), that we are not worthy to see (דְּלֵית אֲנַן חַזְיָין), nor are we fit for this (וּכְדָאִין לְכָךְ). They went out to the opening of the house and sat there (נָפְקוּ לְפִתְחָא דְבָרָא וְיָתִיבוּ תַּמָּן), what happened happened (הֲוָה מַה דְּהֲוָה), and the fire departed (וְאֲזַל אֶשָּׁא). And he taught with intense clarity three hundred halakhot (וְאוֹלִיף בְּבַהֶרֶת עַזָּה תְּלַת מְאָה הֲלָכוֹת פְּסוּקוֹת), and he taught Rabbi Akiva the reasons of the verses in Shir haShirim (וְאוֹלִיף לֵיהּ רי״ו טְעָמִים דִּפְסוּקֵי דְּשִׁיר הַשִּׁירִים). And the eyes of Rabbi Akiva poured water (וְהֲווּ עֵינוֹי דְּרַבִּי עֲקִיבָא נַחֲתִין מַיָּא), and the fire returned as before (וְאִתְחַזַּר אֶשָּׁא כְּקַדְמִיתָא).

When he reached the verse (כַּד מָטָא לְהַאי פְּסוּקָא): “Sustain me with raisin cakes, refresh me with apples, for I am sick with love” (סַמְכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי חוֹלַת אַהֲבָה אָנִי) (Shir haShirim 2), Rabbi Akiva could not bear it (לָא יָכִיל לְמִסְבַּל רַבִּי עֲקִיבָא), and he raised his voice in weeping and sobbed (וְאָרִים קָלֵיהּ בִּבְכִיָּיתָא וְגָעֵי), and he was not able to speak from awe of the Shekhinta that was there (וְלָא הֲוָה מְמַלֵּל מִדְחִילוּ דִּשְׁכִינְתָּא דְּהֲוַת תַּמָּן). He taught him all the depth and supernal secrets that are in Shir haShirim (אוֹרֵי לֵיהּ כָּל עָמִיקְתָּא וְרָזִין עִלָּאִין דְּהֲוָה בֵּיהּ בְּשִׁיר הַשִּׁירִים). And he said to him a command that one should not use a single verse from it (וְאוֹמֵי לֵיהּ אוֹמָאָה דְּלָא לִישְׁתַּמֵּשׁ בְּשׁוּם חַד פָּסוּק מִנֵּיהּ), so that the world not be destroyed, may Kudsha Berikh Hu protect it (כִּי הֵיכִי דְּלָא לִיחָרֵיב עָלְמָא, קוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהּ). And he did not want that they should use it (וְלָא בָּעֵי קַמֵּיהּ דְּיִשְׁתַּמְּשׁוּן בֵּיהּ), creatures lacking the sanctity that is in it (בְּרִיָיתֵי מִסְגִיאוּת קְדוּשָׁתָא דְּאִית בֵּיהּ). Afterwards, Rabbi Akiva went out, and he sobbed, and his eyes gushed water (לְבָתַר נָפִיק רַבִּי עֲקִיבָא וְגָעֵי וְנָבְעִין עֵינוֹי מַיָּא), and he said: Woe, my Rabbi, woe, my Rabbi (וְהֲוָה אָמַר, וַוֵי רַבִּי, וַוֵי רַבִּי), that the world remains orphaned of you (דְּאִשְׁתָּאַר עָלְמָא יָתוֹם מִנָּךְ). All the other sages came to him and asked him, and he answered them (עָאלוּ כָּל שְׁאָר חַכִּימַיָא גַּבֵּיהּ וְשָׁאֲלוּ לֵיהּ וְאָתִיב לְהוֹן).

Rabbi Eliezer was pressed by the hour (הֲוָה דָּחִיק לֵיהּ שַׁעְתָּא לְרַבִּי אֱלִיעֶזֶר), he extended his two arms and placed them over his heart (אַפִּיק תְּרֵי דְרוֹעוֹי וְשַׁוִּינוּן עַל לִבֵּיהּ). He opened and said: O world, O supernal world! (פָּתַח וְאָמַר, אִי עָלְמָא עָלְמָא עִלָּאָה), you have returned to take up and to hide from below (חָזְרַת לְאָעֳלָא וּלְאִגְנָזָא מִן תַּתָּאָה), all illumination and brilliance (כָּל נְהִירוּ וּבוּצִּינָא). Woe to you, two arms! (וַוֵי לְכוֹן תְּרֵי דְּרָעֵי), woe to you, two Torahs! (וַוֵי לְכוֹן תְּרֵי תּוֹרוֹת), that will be forgotten this day from the world (דְּיִשְׁתַּכְּחוּן יוֹמָא דֵין מִן עָלְמָא). As Rabbi Yitzchak said (דְּאָמַר רַבִּי יִצְחָק), all the days of Rabbi Eliezer (כָּל יוֹמוֹי דְּרַבִּי אֱלִיעֶזֶר), his teachings shone forth from his mouth (הֲוָה נְהִירָא שְׁמַעְתָּא מִפּוּמֵיהּ), like the day Torah was given at Mount Sinai (כְּיוֹמָא דְּאִתְיְהִיבַת בְּטוּרָא דְסִינַי).

He said: Orayta—I learned by tradition, and wisdom—I reasoned out, and service—I practiced p2-43(אָמַר אוֹרַיְיתָא סְבָרִית גְּמָרִית וְחָכְמְתָא סְבָרִית וְשִׁמּוּשָׁא עֲבָדִית). For if all the people of the world were scribes (דְּאִלּוּ יְהוֹן כָּל בְּנֵי אֱנָשָׁא דְּעָלְמָא סוֹפְרִין), they could not write (לָא יָכְלִין לְמִכְתַּב), and my students would not be lacking from my wisdom (וְלָא חַסְרֵי תַּלְמִידַי מֵחָכְמָתִי), except like kohl-pencil [mascara] in the eye (אֶלָּא כְּכוֹחֲלָא בְּעֵינָא), and I from my teachers (וַאֲנָא מֵרַבּוֹתַי), except like one who drinks from the sea (אֶלָּא כְּמַאן דְּשָׁתֵי בְּיַמָּא). And it was only to bring merit to my teacher greater than myself (וְלָא הֲוָה אֶלָּא לְמִיתַּן טִיבוּתָא לְרַבּוֹהִי יַתִּיר מִנֵּיהּ).

And they were asking him about the sandal of yibbum (וְהָווּ שָׁאֲלִין מִנֵּיהּ בְּהַהוּ סַנְדְּלָא דִּיבּוּם), until his Neshamah departed and he said: “It is pure” (עַד דְּנָפַק נִשְׁמָתֵיהּ וְאָמַר טָהוֹר). And Rabbi Akiva was not there (וְלָא הֲוָה תַּמָּן רַבִּי עֲקִיבָא). When Shabbat went out, Rabbi Akiva found that he had died (כַּד נָפַק שַׁבָּתָּא אַשְׁכְּחֵיהּ רַבִּי עֲקִיבָא דְּמֵית), he tore his garments (בָּזַע מָאנֵיהּ), dragged his flesh (וְגָרִיר כָּל בִּשְׂרֵיהּ), and blood flowed down on his likeness (וְדָמָא נָחִית וְנָגִיד עַל דִּיוּקְנֵיהּ). He was crying and weeping (הֲוָה צָּוח וּבְכֵי), he went outside and said (נָפַק לְבָרָא וְאָמַר): O Heavens, O Heavens! (שְׁמַיָּא שְׁמַיָּא), say to the moon and the sun (אָמְרוּ וּלְסִיהֲרָא לְשִׁמְשָׁא), that the radiance that was shining more than them—behold, has gone dark (דִּנְהִירוּתָא דְּהֲוַת נְהִיר יַתִּיר מִנְּהוֹן, הָא אִתְחַשַּׁךְ).

Rabbi Yehudah said: At the moment when the Neshamah of the Tzaddik desires to depart (אָמַר רַבִּי יְהוּדָה בְּשָׁעָה שֶׁנִּשְׁמַת הַצַּדִּיק רוֹצָּה לָצֵאת), it is joyful, and the Tzaddik is assured in his death to receive his reward (שְׂמֵחָה וְהַצַּדִּיק בָּטוּחַ בְּמִיתָתוֹ כְּדֵי לְקַבֵּל שְׂכָרוֹ). This is what is written (הֲדָא הוּא דִּכְתִיב): “And he saw and ran to greet them” (וַיַּרְא וַיָּרָץ לִקְרָאתָם) (Bereshit 18), in joy, to receive their presence (בְּשִׂמְחָה לְקַבֵּל פְּנֵיהֶם). From where? From the entrance of the tent (מֵאֵי זֶה מָקוֹם מִפֶּתַח הָאֹהֶל), as we have said (כְּדְקָא אֲמָרָן). And he bowed to the ground—to the Shekinah (וַיִּשְׁתַּחוּ אָרְצָּה לְגַבֵּי שְׁכִינָה).

Rabbi Yochanan opened and said (רַבִּי יוֹחָנָן פָּתַח וְאָמַר): “Until the day breathes and the shadows flee, turn and be like a gazelle, my beloved…” (עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים סוֹב דְּמֵה לְךָ דוֹדִי לִצְבִי אוֹ לְעוֹפֶר הָאַיָּלִים) (Shir haShirim 2). “Until the day breathes, etc.” (עַד שֶׁיָּפוּחַ הַיּוֹם וְגו׳), this is a warning to man while he is still in this world—that it is like the blink of an eye (זוֹ אַזְהָרָה לָאָדָם בְּעוֹדוֹ בָּעוֹלָם הַזֶּה שֶׁהוּא כְּהֶרֶף עַיִן). Come and see what is written (תָּא חֲזֵי מַה כְּתִיב): “Even if he lives a thousand years twice over…” (וְאִלּוּ חָיָה אֶלֶף שָׁנִים פַּעֲמַיִם) (Ecclesiastes 6), on the day of death, all is reckoned as a single day to him (בְּיוֹם הַמִּיתָה כָּל מַה שֶׁהָיָה נֶחְשַׁב כְּיוֹם אֶחָד אֶצְלוֹ).

Rabbi Shim'on said: The Neshamah of a person warns him (אָמַר רַבִּי שִׁמְעוֹן נִשְׁמָתוֹ שֶׁל אָדָם מַתְרָה בּוֹ), and says: Until the day breathes (וְאוֹמֶרֶת עַד שֶׁיָּפוּחַ הַיּוֹם), and the shadows flee, and let it seem to you as the blink of an eye while you are still in this world ((וְנָסוּ הַצְּלָלִים) וְיִדְמֶה בְּעֵינֶיךָ כְּהֶרֶף עַיִן בְּעוֹדְךָ בָּעוֹלָם הַזֶּה). “And the shadows flee” (וְנָסוּ הַצְּלָלִים), this is what is written (הֲדָא הוּא דִּכְתִיב): “For our days are a shadow upon the earth” (כִּי צֵל יָמֵינוּ עֲלֵי אָרֶץ) (Job 8). I ask of You: Turn and be like a deer, my beloved, etc. (בְּבַקָּשָׁה מִמְּךָ סוֹב דְּמֵה לְךָ דוֹדִי לִצְבִי וְגו׳). Another matter: “Until the day breathes…” (דָּבָר אַחֵר עַד שֶׁיָּפוּחַ הַיּוֹם וְגו׳). Rabbi Shim'on ben Pazi said: This is a warning to man while he is still in this world—that it is like the blink of an eye (אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִי, זוֹ אַזְהָרָה לָאָדָם בְּעוֹדוֹ בָּעוֹלָם הַזֶּה שֶׁהוּא כְּהֶרֶף עַיִן). Just as the gazelle is swift-footed (מַה הַצְּבִי קַל בְּרַגְלָיו), so too should you be swift like the deer or like the fawn of the hinds (אַף אַתָּה הֱיֵה קַל כַּצְּבִי אוֹ כְּעוֹפֶר הָאַיָּלִים), to do the will of your Creator (לַעֲשׂוֹת רְצוֹן בּוֹרְאֲךָ), so that you may inherit the World to Come (כְּדֵי שֶׁתִּנְחַל הָעוֹלָם הַבָּא), which is the mountain of spices called the Mountain of Hashem, the Mountain of Delight, the Goodly Mountain (שֶׁהוּא הָרֵי בְּשָׂמִים הַנִּקְרָא הַר יְיָ, הַר הַתַּעֲנוּג, הַהָר הַטּוֹב).

Rabbi Ḥiyya said (אָמַר רַבִּי חִיָּיא), in the name of Rav(אָמַר רַב), If we were looking into this parashah (אִי הֲוִינָא מִסְתַּכְּלִין בְּפָרָשָׁתָא דָּא), we would look into its wisdom (נִסְתַּכֵּל בְּחָכְמָתָא). If its topic is of the Neshamah (אִי עִנְיָינָא דְּנִשְׁמָתָא הִיא), then there is no beginning that is an end, and no end that is a beginning (לָאו רֵישָׁא סוֹפָא וְלָאו סוֹפָא רֵישָׁא). And if its topic is the departure of a person from the world (וְאִי עִנְיָינָא לִפְטִירַת אִינִישׁ מֵעָלְמָא הִיא), then let us tear apart the whole parashah or establish the parashah this way or that (נִסְתּוֹר כָּל פַּרְשָׁתָא אוֹ נוֹקִים פַּרְשָׁתָא בְּהַאי אוֹ בְּהַאי). What is [meant by]: “Let now a little water be taken, and wash your feet…” (מַהוּ יוּקַח נָא מְעַט מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְגו׳), and “I will fetch a morsel of bread…” (וְאֶקְחָה פַּת לֶחֶם וְגו׳), and “Avraham hastened to the tent to Sarah…” (וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל שָׂרָה וְגו׳), and “Avraham ran to the cattle…” (וְאֶל הַבָּקָר רָץ אַבְרָהָם וְגו׳), and “He took butter and milk…” (וַיִּקַּח חֶמְאָה וְחָלָב וְגו׳)? When Rav Dimi came, he said (כַּד אֲתָא רַב דִּימִי אָמַר), The Neshamah found no benefit to the body except for that which is hinted here—a hint to the sacrifices (לֹא מָצְאָה הַנְּשָׁמָה תּוֹעֶלֶת לַגּוּף אִלְּמָלֵא מַה שֶּׁרָמַז בְּכָאן רֶמֶז הַקָּרְבָּנוֹת). Sacrifices have been annulled, but Torah has not been annulled (בָּטְלוּ הַקָּרְבָּנוֹת לֹא בָּטְלָה הַתּוֹרָה). He who does not engage with the korbanot should engage with the Torah, and it will delight him more (הַאי דְּלָא אִעֲסַק בַּקָּרְבָּנוֹת לִיעֲסַק בַּתּוֹרָה וְיִתְהַנֵּי לֵיהּ יַתִּיר). As Rabbi Yoḥanan said (דְּאָמַר רַבִּי יוֹחָנָן), When the Holy One Blessed Be He prescribed the korbanot, Moshe said: Master of the world! (כְּשֶׁפֵּרַשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא הַקָּרְבָּנוֹת אָמַר משֶׁה: רִבּוֹנוֹ שֶׁל עוֹלָם), That is fine when Yisrael are on their land, but when they are exiled from their land—what will they do? (תִּינַח בִּזְמַן שֶׁיִּהְיוּ יִשְׂרָאֵל עַל אַדְמָתָם. כֵּיוָן שֶׁיִּגְלוּ מֵעַל אַדְמָתָם, מַה יַּעֲשׂוּ) He said to him: Let them engage with Torah, and I will forgive them on its account more than all the korbanot in the world (אָמַר לוֹ: יַעַסְקוּ בַּתּוֹרָה וַאֲנִי מוֹחֵל לָהֶם בִּשְׁבִילָהּ יוֹתֵר מִכָּל הַקָּרְבָּנוֹת שֶׁבָּעוֹלָם). As it is written (שֶׁנֶּאֱמַר): “This is the Torah for the burnt offering, for the minchah…” (זֹאת הַתּוֹרָה לָעוֹלָה לַמִּנְחָה וְגו׳) (Leviticus 7). That is to say: this is the Torah for the sake of the burnt offering, for the sake of the meal offering, for the sake of the sin offering, for the sake of the guilt offering (כְּלוֹמַר: זֹאת הַתּוֹרָה בִּשְׁבִיל עוֹלָה, בִּשְׁבִיל מִנְחָה, בִּשְׁבִיל חַטָּאת, בִּשְׁבִיל אָשָׁם).

Rabbi Kruspadai said (אָמַר רַבִּי כְּרוּסְפְּדָאִי), This one who mentions with his mouth (הַאי מַאן דְּמַדְכַּר בְּפוּמֵיהּ), in synagogues and study halls (בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת), topics of korbanot and offerings (דְּקָרְבָּנַיָּא עִנְיָינָא וְתִקְרוּבְתָּא), and has proper kavanah in them (וִיכַוֵּון בְּהוּ), it is a sealed covenant (בְּרִית כְּרוּתָה הוּא), that the angels who mention his sins before the Father (דְּאִנּוּן מַלְאָכַיָּא דְּמַדְכְּרִין חוֹבֵיהּ לְאַבְּאָשָׁא לֵיהּ), are not able to harm him (דְּלָא יָכְלִין לְמֶעְבַּד לֵיהּ), were it not for his merit (אִלְּמָלֵא טִיבוּ). And who proves this? This parashah proves it (וּמַאן יוֹכַח הַאי פַּרְשָׁתָא יוֹכַח), for since it is written (דְּכֵיוָן דְּאָמַר): “And behold, three men were standing over him” (וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו) (Bereshit 18), what is “over him”? (מַהוּ עָלָיו), to examine his judgment (לְעַיֵּין בְּדִינֵיהּ). Since the Neshamah of the Tzaddik saw this (כֵּיוָן דְּחָמָא נִשְׁמְתָּא דְּצַדִּיקַיָּא כָּךְ), what is written? (מַה כְּתִיב): “And Avraham hastened to the tent…” (וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה וְגו׳) (Bereshit 18). What is “to the tent”? To the Beit Midrash (מַהוּ הָאֹהֱלָה בֵּית הַמִּדְרָשׁ). And what does it say? “Knead three se’im” (וּמַהוּ אוֹמֵר מַהֲרִי שְׁלֹשׁ סְאִים), this is regarding the matter of the korbanot (עִנְיָן הַקָּרְבָּנוֹת), and the Neshamah intends upon them (וְנִשְׁמְתָּא מִתְכַּוְּנְת בְּהוּ). This is what is written (הֲדָא הוּא דִּכְתִיב): “And to the cattle Avraham ran…” (וְאֶל הַבָּקָר רָץ אַבְרָהָם) (Bereshit 18). And then they were calmed, and could not harm him (וּכְדֵין נַיְיחָא לְהוּ וְלָא יָכְלִין לְאַבְּאָשָׁא לֵיהּ).

Rabbi Pinchas opened a verse, as it is written (רַבִּי פִּנְחָס פָּתַח קְרָא דִּכְתִיב), “And behold, the plague had begun among the people” (וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם) (Numbers 17), and it is written (וּכְתִיב), “And Moshe said to Aharon: Take the firepan, etc.” (וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח אֶת הַמַּחְתָּה וְגו׳), and it is written (וּכְתִיב), “And the plague was stayed.” (וַתֵּעָצַּר הַמַּגֵּפָה). It is written here: ‘Hasten!’ (כְּתִיב הָכָא: מַהֵר), and it is written there: ‘Knead three se’im!’ (וּכְתִיב הָתָם: מַהֲרִי שְׁלֹשׁ סְאִים). Just as there a korban was for salvation (מַה לְהַלָּן קָרְבָּן לְאִשְׁתְּזָבָא), so too here, a korban was for salvation (אַף כָּאן קָרְבָּן לְאִשְׁתְּזָבָא).

Rabbi Pinchas said (אָמַר רַבִּי פִּנְחָס), One time I was traveling on the road (זִמְנָא חָדָא הֲוִינָא אָזְלֵי בְאָרְחָא), and I encountered Eliyahu (וַעֲרָעִית בֵּיהּ בְּאֵלִיָּהוּ). I said to him: Let my master tell me a word that benefits creation (אֲמִינָא לֵיהּ: לֵימָא לִי מַר מִלָּה דְּמַעֲלֵי לִבְרִיָּיתָא). He said to me: An established decree was issued by Kudsha Berikh Hu (אָמַר לֵיהּ: קְיֵים גָּזַר קוּדְשָׁא בְּרִיךְ הוּא), and all those angels that are appointed to recall the sins of mankind entered before Him (וְעָאלוּ קַמֵּיהּ כָּל אִלֵּין מַלְאָכַיָא דִּמְמַנָּן לְאַדְכָּרָא חוֹבֵי דְּבַר נָשׁ). But at the moment when human beings recall the korbanot (דִּי בְּעִדְנָא דְּיִדְכְּרוּן בְּנֵי אֱנָשׁ קָרְבָּנַיָא), those that Moshe instituted (דְּמַנֵּי מֹשֶׁה), and they set their hearts and will upon them (וּשַׁוִּי לִבֵּיהּ וּרְעוּתֵיהּ בְּהוּ), then all of them recall the person for good (דְּכֻלְהוּ יִדְכְּרוּן לֵיהּ לְטַב). And furthermore, at the time when a plague breaks out among mankind (וְעוֹד, בְּעִדָּנָא דִּיעֲרַע מוֹתָנָא בִּבְנֵי אֱנָשׁ), a decree is issued (קְיָימָא אִתְגְּזַר), and a proclamation goes forth through the entire heavenly host (וְכָרוֹזָא אַעֲבַר עַל כָּל חֵילָא דִּשְׁמַיָא), that if they descend into the earth (דְּאִי יִיעֲלוּן בְּנוֹהִי בְּאַרְעָא), into synagogues and study halls (בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת), and say with heartfelt will and intention the matter of the incense (וְיֵימְרוּן בִּרְעוּת נַפְשָׁא וְלִבָּא עִנְיָנָא דִּקְטֹרֶת), the spices which belonged to Yisrael (בּוּסְמִין דְּהֲווּ לְהוּ לְיִשְׂרָאֵל), then the plague will be removed from them (דְּיִתְבַּטַל מוֹתָנָא מִנַּיְיהוּ).

Rabbi Yitzchak said: Come and see what is written (אָמַר רַבִּי יִצְחָק: בֹּא וּרְאֵה מַה כְּתִיב), “And Moshe said to Aharon: Take the firepan, and put fire in it from the altar, and place incense…” (וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן: קַח אֶת הַמַּחְתָּה וּתְן עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ, וְשִׂים קְטֹרֶת). Aharon said to him: Why? (אָמַר לֵיהּ אַהֲרֹן: לָמָּה). He said: For wrath has gone forth from before Hashem… (אָמַר: כִּי יָצָּא הַקֶּצֶף מִלִּפְנֵי יְיָ וְגו׳). What is written? “And he ran into the midst of the congregation…” (מַה כְּתִיב וַיָּרָץ אֶל תּוֹךְ הַקָּהָל). “And behold, the plague had begun among the people” (וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם), and it is written: “And he stood between the dead and the living, and the plague was stayed.” (וּכְתִיב: וַיַּעֲמֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים, וַתֵּעָצַּר הַמַּגֵּפָה). And the angel of destruction was not able to prevail, and the plague ceased (וְלָא יָכִיל מַלְאָכָא דִּמְחַבְּלָא לְשַׁלְּטָאָה, וְנִתְבַּטְלָא מוֹתָנָא).

Rabbi Aḥa went to Kefar Tarsha (רַבִּי אַחָא אֲזַל לִכְפַר טַרְשָׁא), he came to his host’s home (אֲתָא לְגַבֵּי אוּשְׁפִּיזֵיהּ), the people of the town whispered about him (לְחִישׁוּ עֲלַיְהוּ כָּל בְּנֵי מָתָא), they said: A great man has come here (אָמְרוּ: גַּבְרָא רַבָּא אֲתָא הָכָא), let us go to him (נֵיזִּיל לְגַבֵּיהּ). They came to him (אָתוּ לְגַבֵּיהּ), they said to him: Do you not care for our loss? (אָמְרוּ לֵיהּ: לָא חָס עַל אוֹבָדָנָא). He said to them: What is it? (אָמַר לְהוּ: מַהוּ). They said to him: It has been seven days that death has struck the town (אָמְרוּ לֵיהּ: דְּאִית שִׁבְעָה יוֹמִין דְּשָׁאַרֵי מוֹתָנָא בְּמָאתָא), and each day it increases and has not ceased (וְכָל יוֹמָא אִתְתַּקַּף וְלָא אִתְבַּטַל). He said to them: Let us go to the synagogue and request mercy from before Kudsha Berikh Hu (אָמַר לְהוּ: נֵיזִּיל לְבֵי כְּנִשְׁתָּא וְנִתְבַּע רַחֲמֵי מִן קֳדָם קוּדְשָׁא בְּרִיךְ הוּא). While they were going, they came and said: So-and-so and so-and-so have died (עַד דְּהֲווּ אָזְלֵי, אָתוּ וְאָמְרוּ: פְּלוֹנִי וּפְלוֹנִי מֵתוּ), and so-and-so and so-and-so are on the verge of death (וּפְלוֹנִי וּפְלוֹנִי נָטוּ לָמוּת).

Rabbi Aḥa said to them: This is no time to remain as we are, for the hour is pressing (אָמַר לְהוּ רַבִּי אַחָא: לֵית עִתָּא לְקָיְימָא הָכִי דְּשַׁעֲתָא דְּחִיקָא). But separate from among you forty people (אֲבָל אַפְרִישׁוּ מִנְּכוֹן אַרְבְּעִין בְּנֵי נָשָׁא), from those who are especially meritorious (מֵאִנּוּן דְּזַכָּאִין יַתִּיר). Ten by ten into four groups, and I will be with you (עֲשָׂרָה עֲשָׂרָה לְאַרְבַּע חוּלָקִין, וַאֲנָא עִמְּכוֹן). Ten at the corner of the town (עֲשָׂרָה לְזִוְוִיָּיתָא דְּמָאתָא), and ten at another corner of the town (וַעֲשָׂרָה לְזִוְוִיָּיתָא דְּמָאתָא), and likewise at the four corners of the town (וְכֵן לְאַרְבַּע זִוְוִיָּיתָא דְּמָאתָא). And say with the desire of your souls the matter of the incense of spices (וְאָמְרוּ בִּרְעוּת נַפְשְׁכוֹן עִנְיָנָא דִּקְטֹרֶת בּוּסְמִין), which Kudsha Berikh Hu gave to Moshe (דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לְמֹשֶׁה), and the matter of the korban together with it (וְעִנְיָנָא דְּקָרְבָּנָא עִמֵּיהּ). They did so three times (עֲבְדוּ כֵן תְּלַת זִמְנִין), and they passed through the whole town to the four corners (וְאַעֲבָרוּ בְּכָל מָאתָא לְאַרְבַּע זִוְוִיָּיתָא), and they were saying thus (וְהֲווּ אָמְרִין כֵּן). Afterward, he said to them: Let us go to those who have drawn near to die (לְבָתַר אָמַר לְהוּ: נֵיזִּיל לְאִנּוּן דְּאוֹשִׁיטוּ לְמֵימַת), separate from among you and go to their homes (אַפְרִישׁוּ מִנַּיְיכוּ לְבָתֵּיהוֹן), and say then (וְאִמְרוּ כְּדֵין). And when you complete, say these verses (וְכַד תְּסַיְּימוּ אִמְרוּן אִלֵּין פְּסוּקַיָּיא): “And Moshe said to Aharon: Take the firepan and place fire upon it…” (וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח אֶת הַמַּחְתָּה וּתֵן עָלֶיהָ אֵשׁ וְגו׳), “And Aharon took… and stood between the dead and the living…” (וַיִּקַּח אַהֲרֹן וְגו׳, וַיַּעֲמֹד בֵּין הַמֵּתִים וְגו׳). And so they did, and the plague was annulled from among them (וְכֵן עֲבְדוּ, וְאִתְבַּטַל מִנַּיְיהוּ). They heard that voice that said, “Hidden, hidden, the first hidden—await above” (שָׁמְעוּ הַהוּא קָלָא דְּאָמַר סִתְרָא סִתְרָא קַמַּיְיתָא אוֹחִילוּ לְעֵילָא), “for the judgment of Heaven does not dwell here” (דְּהָא דִּינָא דִּשְׁמַיָא לָא אַשְׁרֵי הָכָא), “for they know how to nullify it” (דְּהָא יָדְעֵי לְבַטְלָא לֵיהּ).

The heart of Rabbi Acha weakened, he slumbered (חָלַשׁ לִבֵּיהּ דְּרַבִּי אַחָא, אִדְמוּךְ), he heard them saying to him (שָׁמַע דְּאֲמְרֵי לֵיהּ), “Since you performed this deed, perform this deed: go and tell them to return in teshuvah, for the former ones are guilty” (כַּד עָבַדְתְּ דָּא עֲבִיד דָּא, זִיל וְאֵימָא לוֹן דְּיַחְזְרוּן בִּתְשׁוּבָה דְּחַיָּיבִין אִנּוּן קַמָּאי). He arose and returned them in complete teshuvah (קָם וַאֲחֲזַר לְהוּ בִּתְשׁוּבָה שְׁלֵימָתָא), and they accepted upon themselves never to separate from the Orayta forever (וְקַבִּילוּ עֲלַיְיהוּ דְּלָא יִתְבַּטְלוּן מֵאוֹרַיְיתָא לְעָלַם), and they changed the name of the town and called it Ma’ta Makhseya [the village of Mercy] (וְאַחֲלִיפוּ שְׁמָא דְּקַרְתָּא וְקָארוּן לָהּ מָאתָא מַחְסֵיָא).

Rabbi Yehudah said: It is not enough for the Tzaddikim that they nullify the decree, but afterward they also bless them (אָמַר רַבִּי יְהוּדָה לֹא דַּי לָהֶם לַצַּדִּיקִים שֶׁמְבַטְּלִין אֶת הַגְּזֵרָה אֶלָּא לְאַחַר כֵּן שֶׁמְבָרְכִין לָהֶם), know for yourself that it is so (תֵּדַע לְךָ שֶׁכֵּן הוּא), for once the Neshamah says to the body, “Hurry! Three se’im [Make ready three measure of a fine meal],” etc., and that entire matter, and it nullifies the judgment (דְּכֵיוָן שֶׁהַנְּשָׁמָה אוֹמֶרֶת לַגּוּף מַהֲרִי שְׁלֹשׁ סְאִים וְגו' וְכָל אוֹתוֹ הָעִנְיָן וּמְבַטֵּל אֶת הַדִּין), what is written? “And he said: I will surely return to you at the time of life”—behold, a blessing (מַה כְּתִיב וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כְּעֵת חַיָּה הֲרֵי בְּרָכָה). When the angels see that he has taken counsel for his soul (כֵּיוָן שֶׁרוֹאִים אוֹתָהּ הַמַּלְאָכִים שֶׁזֶּה לָקַח עֵצָה לְנַפְשׁוֹ), what do they do? They go to the wicked to examine their judgment and to execute judgment upon them (מַה עוֹשִׂים הוֹלְכִים אֵצֶל הָרְשָׁעִים לְעַיֵּן בְּדִינָם וּלְעֲשׂוֹת בָּהֶם מִשְׁפָּט). This is what is written: “And the men rose from there and looked upon the face of Sedom”—to the place of the wicked, to execute judgment upon them (הֲדָא הוּא דִכְתִיב: וַיָּקוּמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל פְּנֵי סְדוֹם לִמְקוֹם הָרְשָׁעִים לַעֲשׂוֹת בָּהֶם מִשְׁפָּט).

This is what Rabbi Yehudah said (הֲדָא הוּא דְּאָמַר רַבִּי יְהוּדָה): such is the way of a Tzaddik (כָּךְ דַּרְכּוֹ שֶׁל צַדִּיק), once he sees that they are examining his judgment (כֵּיוָן שֶׁרוֹאֶה שֶׁמְעַיְּינִין בְּדִינוֹ), he does not delay to return and to pray (אֵינוֹ מִתְאַחֵר לָשׁוּב וּלְהִתְפַּלֵּל), and to offer his fat and his blood before his Rock (וּלְהַקְרִיב עַל חֶלְבּוֹ וְדָמוֹ לִפְנֵי צוּרוֹ), until the בעלי הדין depart from him (עַד שֶׁמִּסְתַלְּקִין בַּעֲלֵי הַדִּין מִמֶּנּוּ). For since it says: “And he lifted his eyes” (דְּכֵיוָן שֶׁאָמַר וַיִּשָּׂא עֵינָיו), “and he saw—and behold! Three men were standing over him,” what is written regarding the Neshamah? “And Avraham hurried to the tent to Sarah” (וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו, מַה כְּתִיב בַּנְּשָׁמָה: וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל שָׂרָה). With haste and with speed, without any delay (בְּחִפָּזוֹן וּבִמְהִירוּת בְּלֹא שׁוּם הַעְכָּבָה), immediately the Neshamah hastens to the body to return it to righteousness and to seek what will atone for it, until the prosecutors depart from him (מִיָּד מְמַהֶרֶת הַנְּשָׁמָה אֵצֶל הַגּוּף לְהַחֲזִירוֹ לְמוּטָב וּלְבַקֵּשׁ בַּמֶּה שֶׁיִּתְכַּפֵּר לוֹ עַד שֶׁמִּסְתַּלְּקִין מִמֶּנּוּ בַּעֲלֵי הַדִּין).

Rabbi Eliezer says (רַבִּי אֱלִיעֶזֶר אוֹמֵר), what is the meaning of “And Avraham and Sarah were old, advanced in days, Sarah had ceased to have the way of women”? (מַהוּ דְּאָמַר וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים). Rather, once the Neshamah stands in its elevated place, and the body remains in the earth for many years (אֶלָּא כֵּיוָן שֶׁהַנְּשָׁמָה עוֹמֶדֶת בְּמַעֲלָתָהּ וְהַגּוּף נִשְׁאָר בָּאָרֶץ מִכַּמָּה שָׁנִים), “advanced in days”—many years and days (בָּאִים בַּיָּמִים, שָׁנִים וְיָמִים הַרְבֵּה), and it ceased to go out and come in and to follow the course like all men (וְחָדַל לָצֵּאת וְלָבוֹא וְלַעֲבֹר אֹרַח כִּשְׁאָר כָּל אָדָם), it was informed that the body would be revived (אִתְבַּשַּׂר לְהַחֲיוֹת הַגּוּף). What is it that she says: “After I have withered, shall I again have delicate pleasure?” (מַהוּ אוֹמֵר אַחֲרֵי בְלוֹתִי הָיְתָה לִי עֶדְנָה), after I have withered in the dust, from today it has been many years, I had delight and renewal (אַחֲרֵי בְלוֹתִי בֶּעָפָר מֵהַיּוֹם כַּמָּה שָׁנִים הָיְתָה לִי עֶדְנָה וְחִדּוּשׁ), and my lord is old—that today, for many years, he departed from me and did not deposit seed in me (ואֲדוֹנִי זָקֵן שֶׁהַיּוֹם כַּמָּה שָׁנִים שֶׁיָּצָא מִמֶּנִּי וְלֹא הִפְקִידַנִי). And Kudsha Berikh Hu said: “Is anything too wondrous for Hashem? At the appointed time…” (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר: הֲיִפָּלֵא מֵיְיָ דָּבָר לַמּוֹעֵד). What is “at the appointed time”? (מַהוּ לַמּוֹעֵד) That time which is known to Me to revive the dead (אוֹתוֹ הַיָּדוּעַ אֶצְּלִי לְהַחֲיוֹת הַמֵּתִים). And to Sarah—a son!—this teaches that she will be renewed like a three-year-old child (וּלְשָׂרָה בֵן מְלַמֵּד שֶׁיִּתְחַדֵּשׁ כְּבֶן שָׁלֹשׁ שָׁנִים).

Rabbi Yehudah son of Rabbi Simon said (אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן), once the Neshamah is nourished from the radiance of above (כֵּיוָן שֶׁהַנְּשָׁמָה נִיזוֹנֶת מִזִּיוָהּ שֶׁל מַעְלָה), Kudsha Berikh Hu says to that angel who is called Duma (קוּדְשָׁא בְּרִיךְ הוּא אוֹמֵר לְאוֹתוֹ הַמַּלְאָךְ הַנִּקְרָא דּוּמָ״ה): Go and bring tidings to the body of So-and-so (לֵךְ וּבַשֵּׂר לְגוּף פְּלוֹנִי) that I am destined to revive him at the appointed time (שֶׁאֲנִי עָתִיד לְהַחֲיוֹתוֹ לַמּוֹעֵד) when I will revive the Tzaddikim in the time to come (שֶׁאֲנִי אֲחַיֶּה אֶת הַצַּדִּיקִים לֶעָתִיד לָבוֹא). And he replies: “After I have withered, I had delight” (וְהוּא מֵשִׁיב: אַחֲרֵי בְלוֹתִי הָיְתָה לִי עֶדְנָה), after I withered in the dust and dwelled in the earth (אַחֲרֵי בְלוֹתִי בֶּעָפָר וְשָׁכַנְתִּי בָּאֲדָמָה), and worms consumed my flesh (וְאָכַל בְּשָׂרִי רִמָּה), and a lump of dirt—shall that be renewal for me? (וְגוּשׁ עָפָר תִּהְיֶה לִי חִדּוּשׁ).

Kudsha Berikh Hu says to the Neshamah (קוּדְשָׁא בְּרִיךְ הוּא אוֹמֵר לַנְּשָׁמָה): This is what is written, “And Hashem said to Avraham,” etc., “Is anything too wondrous for Hashem? At the appointed time…” (הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר יְיָ אֶל אַבְרָהָם וְגו', הֲיִפָּלֵא מֵיְיָ דָּבָר לַמּוֹעֵד), the time known to Me to revive the dead (הַיָּדוּעַ אֶצְּלִי לְהַחֲיוֹת אֶת הַמֵּתִים). “I will return to you”—to that body (אָשׁוּב אֵלֶיךָ, אוֹתוֹ הַגּוּף) which is holy as at first, renewed to be as you were—holy angels (שֶׁהוּא קָדוֹשׁ כְּבָרִאשׁוֹנָה מְחוּדָשׁ לִהְיוֹתְכֶם מַלְאָכִים קְדוֹשִׁים), and that day is destined before Me to rejoice in them (וְאוֹתוֹ הַיּוֹם עָתִיד לְפָנַי לִשְׂמֹחַ בָּהֶם), as it is written: (Tehillim 104)“May the glory of Hashem endure forever; may Hashem rejoice in His works” (הֲדָא הוּא דִכְתִיב: יְהִי כְבוֹד יְיָ לְעוֹלָם יִשְׂמַח יְיָ בְּמַעֲשָׂיו). (Thus concludes the Midrash haNe'elam) (ע"כ מִדְרָשׁ הַנֶּעְלָם).

Sitre Torah

he King’s decree appears in three colors p2-44(הוֹרְמָנוּתָא דְּמַלְכָּא אִתְחֲזֵי בִּתְלָת גְּוָונִין), one color is a vision that is seen by the eye from afar (גַּוְונָא חַד חֵיזוּ דְּאִתְחֲזֵי לְעֵינָא מֵרָחִיק), and the eye is not able to stand in clarity of what it sees (וְעֵינָא לָא יָכִיל לְקַיְּימָא בִּבְרִירוּ דְּחָזֵי), because it is from afar (בְּגִין דְּאִיהוּ מֵרָחוֹק), until the eye takes a small vision in its contraction (עַד דְּנָטִיל עֵינָא חֵיזוּ זְעֵיר בִּקְמִיטוּ דִּילֵיהּ), and concerning this it is written (וְעַל דָּא כְּתִיב): “from afar Hashem appeared to me” (מֵרָחוֹק יי׳ נִרְאָה לִי) (Jeremiah 31:3). p2-45

The second color is a vision that the eye sees in its closing p2-46(גַּוְונָא תַּנְיָינָא חֵיזוּ הַאי עֵינָא בִּסְתִימוּ דִּילֵיהּ), some say: of one (נ״א דְּחַד), for this color is not seen by the eye except in a slight closing that it grasps (דְּהַאי גַּוְונָא לָא אִתְחֲזֵי לְעֵינָא בַּר בִּסְתִימוּ זְעֵיר דְּנָקִיט), and it does not stand in clarity (וְלָא קָיְימָא בִּבְרִירוּ), he closes the eye and opens slightly and grasps that vision (סָתִים עֵינָא וּפָתַח זְעֵיר וְנָקִיט הַהוּא חֵיזוּ), and this color (וְגַוְונָא דָּא), some say: and this color (נ״א גַּוְונָא וְדָא), requires interpretation in order to establish what the eye has grasped (אִצְטְרִיךְ לְפִתְרוֹנָא לְקַיְּימָא עַל מַה דְּנָקִיט עֵינָא), and concerning this it is written (וְעַל דָּא כְּתִיב): “what do you see” (מַה אַתָּה רוֹאֶה) p2-47(Jeremiah 1).

The third color is the radiance of the mirror that is not seen in it at all except through the rolling of the eye p2-48(גַּוְונָא תְּלִיתָאָה הוּא זֹהַר אַסְפַּקְלַרְיָא דְּלָא אִתְחֲזֵי בֵיהּ כְּלָל בַּר בְּגִלְגּוּלָא דְּעֵינָא), when it is closed in concealment and they roll it in rolling (כַּד אִיהוּ סָתִים בְּסְתִימוּ וּמְגַלְגְּלִין לֵיהּ בְּגִלְגּוּלָא), and in that rolling there appears the illuminating mirror (וְאִתְחֲזַאי בְּהַאי גִּלְגּוּלָא אַסְפַּקְלַרְיָא דְּנַהֲרָא), and one cannot stand in that color except that he sees the radiance from it in the concealment of the eye (וְלָא יָכִיל לְקַיְּימָא בְּהַהוּא גַּוְונָא בַּר דְּחָזֵי זֹהַר מִנָּהּ בִּסְתִימוּ דְּעֵינָא).p2-49

And concerning this it is written p2-50(וְעַל דָּא כְּתִיב): “the hand of Hashem was upon me” (הָיְתָה עָלַי יַד יי׳) (Ezekiel 37:1), “the hand of Hashem was upon me strongly” (וְיַד יי׳ עָלַי חֲזָקָה) (Ezekiel 3:14), some say: “and the hand of Hashem was to me” (נ״א וְיַד יי׳ הָיְתָה אֵלַי), and all of them are explained from the true prophets (וְכֻלְּהוּ מִתְפָּרְשָׁן מִנְּבִיאֵי קְשׁוֹט), except for Moshe, the faithful one above (בַּר מֹשֶׁה מְהֵימְנָא עִלָּאָה), who merited to gaze above in that which is not seen at all (דְּזָכָה לְאִסְתַּכְּלָא לְעֵילָּא בְּמָה דְּלָא אִתְחֲזֵי כְּלָל), concerning him it is written (עֲלֵיהּ כְּתִיב): “not so is My servant Moshe” (לֹא כֵן עַבְדִּי מֹשֶׁה)p2-51 (Numbers 12:7).

“And He appeared to him”—it was seen and revealed to him, the Shekhinta (וַיֵּרָא אֵלָיו אִתְחֲזֵי וְאִתְגַּלֵּי לֵיהּ שְׁכִינְתָא), within those levels that were joined on its sides (גוֹ אִנּוּן דַּרְגִּין דְּאִתְחַבְּרוּ בְּסִטְרוֹי), Michael on the side of the right (מִיכָאֵ״ל לְסִטְר יְמִינָא), Gabriel on the side of the left (גַּבְרִיאֵ״ל לְסִטְר שְׂמָאלָא), Raphael in front (רְפָאֵ״ל לְקַמָּא), Uriel behind (אוּרִיאֵ״ל לְאֲחוֹרָא), and therefore the Shekhinta was revealed upon him in these terebinths of spices of the world (וְעַל דָּא אִתְגַּלְיָא עֲלֵיהּ שְׁכִינְתָא בְּהָנֵי אֵלוֹנֵי בוּסְמִין דְּעָלְמָא), some say: forms (נ״א צוּלְמִין), in order to show before them the covenant (בְּגִין לְאַחֲזָאָה קַמַּיְיהוּ בְּרִית), another interpretation: the primordial reshimu (ד״א ל״ג קַדְמָאָה רְשִׁימוּ), the holy that was in all the world in the secret of faith (קַדִּישָׁא דְּהֲוָה בְּכָל עָלְמָא בְּרָזָא דִּמְהֵימְנוּתָא).

And he was sitting at the entrance of the tent (וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל), who is the entrance of the tent (מַאן דְּפֶתַח הָאֹהֶל), this is the place that is called the covenant, the secret of faith (דָּא אֲתַר דְּאִקְרֵי בְּרִית רָזָא דִּמְהֵימְנוּתָא), “in the heat of the day” (כְּחֹם הַיּוֹם), this is the secret that Avraham cleaved to (דָּא רָזָא דְּאִתְדַּבַּק בֵּיהּ אַבְרָהָם), the strength of the side of the right, his level (תּוּקְפָא דְּסִטְרָא דִּימִינָא דַּרְגָּא דִּילֵיהּ).

The opening of the tent is the secret of the gate of Tzedek, the entrance of faith (פֶּתַח הָאֹהֶל רָזָא דְּתַרְעָא דְצֶדֶק פִּתְחָא דִּמְהֵימְנוּתָא), for then Avraham entered into it with that holy imprint (דְּכַדֵּין עָאל בֵּיהּ אַבְרָהָם בְּהַהוּא רְשִׁימָא קַדִּישָׁא), “in the heat of the day” (כְּחֹם הַיּוֹם), this is Tzaddik, the level of one union (דָּא צַדִּי״ק דַּרְגָּא דְּחִבּוּרָא חֲדָא), into which enters one who is circumcised and is inscribed with it with the holy imprint (דְּעָאל בֵּיהּ מַאן דְּאִתְגְּזַר וְאִתְרַשֵּׁים בֵּיהּ רְשִׁימָא קַדִּישָׁא), for he has passed from the foreskin and entered into the establishment of these two levels, which are the secret of faith (דְּהָא אִתְעֲבַר מֵעָרְלָה וְעָאל בְּקִיּוּמָא דְּתְרֵין דַּרְגִּין אִלֵּין דְּאִינוּן רָזָא דִּמְהֵימְנוּתָא).

“And behold, three men,” etc. (וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים וְגוֹ׳), these are three angels, messengers who are clothed in the air and descend to this world (אִלֵּין תְּלָת מַלְאָכִין שְׁלִיחָן דְּמִתְלַבְּשָׁן בַּאֲוִירָא וְנָחֲתִי לְהַאי עָלְמָא), and they appeared (וְאִתְחֲזוֹן), in the likeness of a human being (בְּחֵיזוּ דְּבַר נָשׁ), and they were three corresponding to that which is above (וּתְלָת הֲווֹ כְּגוַונָא דִּלְעֵילָא), because the rainbow is not seen except in three colors (בְּגִין דְּקֶשֶׁת לָא אִתְחֲזֵי אֶלָּא בִּגְוָונִין תְּלָתָא), white and red and green (חוּוָר וְסוּמָק וִירוֹק), and so it is indeed (וְהָכִי הוּא וַדַּאי).

And these are the three men, three colors (וְאִלֵּין אִינוּן שְׁלֹשָׁה אֲנָשִׁים תְּלָתָא גְּוָונִין), a white color, a red color, a green color (גַּוְונָא חִוָּר גַּוְונָא סוּמָק גַּוְונָא יָרוֹק), the white color—this is Michael, because he is the side of the right (גַּוְונָא חִוָּר דָּא מִיכָאֵ״ל בְּגִין דְּאִיהוּ סִטְרָא דִּימִינָא), the red color—this is Gabriel, the side of the left (גַּוְונָא סוּמָק דָּא גַּבְרִיאֵ״ל סִטְרָא דִּשְׂמָאלָא), the green color—this is Raphael (גַּוְונָא יָרוֹק דָּא רְפָאֵ״ל), and these are the three colors of the rainbow, for the rainbow is not seen except with them (וְהָנֵי אִינוּן תְּלָת גְּוָונִין דְּקֶשֶׁת דְּקֶשֶׁת לָא אִתְחֲזֵי אֶלָּא עִמְּהוֹן), and therefore “and He appeared to him”—the revelation of the Shekinah in these three colors (וּבְגִין כָּךְ וַיֵּרָא אֵלָיו גִּלּוּי שְׁכִינָה בִּתְלָת גְּוָונִין אִלֵּין).

And all of them were required, one to heal from the circumcision (וְכֻלְּהוּ אִצְטְרִיכוּ חַד לְאַסָּיָא מִן הַמִּילָה), and this is Raphael, the master of healings (וְדָא רְפָאֵ״ל מָארֵיהּ דְּאַסְוָון), and one to announce to Sarah about the son (וְחַד לְבַשָּׂרָא לְשָׂרָה עַל בְּרָא), and this is Michael, because he is appointed on the right (וְדָא אִיהוּ מִיכָאֵ״ל בְּגִין דְּאִיהוּ אִתְמְנָא לִימִינָא), and all goodness and blessings are delivered into his hand from the side of the right (וְכָל טָבִין וּבִרְכָּאן בִּידֵיהּ אִתְמַסְּרָן מִסִּטְרָא דִּימִינָא).

And one to overturn Sodom (וְחַד לְהַפְכָא לִסְדוֹם), and this is Gabriel, for he is to the left (וְדָא אִיהוּ גַּבְרִיאֵ״ל דְּאִיהוּ לִשְׂמָאלָא), and he is appointed over all the judgments of the world from the side of the left (וְאִיהוּ מְמַנָּא עַל כָּל דִּינִין דְּעָלְמָא מִסִּטְרָא דִּשְׂמָאלָא), to judge and to act through the hand of the Angel of Death (לְמֵידָן וּלְמֶעֱבַד עַל יְדָא דְּמַלְאָךְ הַמָּוֶת), who is the master of killing in the house of the King (דְּאִיהוּ מָארֵי דְּקְטוּלָא דְּבֵי מַלְכָּא). And all of them performed their missions (וְכֻלְּהוּ עָבְדוּ שְׁלִיחוּתְהוֹן), and each and every one according to what was fitting for him (וְכָל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ), the angel Gabriel in his mission for the holy soul (מַלְאָךְ גַּבְרִיאֵ״ל בִּשְׁלִיחוּתָא לְנִשְׁמָתָא קַדִּישָׁא), and the Angel of Death in his mission for the soul of the evil inclination (וּמַלְאָךְ הַמָּוֶת בִּשְׁלִיחוּתֵיהּ לְנַפְשָׁא דְּיִצֶר הָרָע), and with all this the holy soul does not depart until it sees the Shekhinta (וְעִם כָּל דָּא נִשְׁמָתָא קַדִּישָׁא לָא נָפִיק עַד דְּחָזֵי שְׁכִינְתָא).

When he saw them joined as one (כַּד חֲמָא לוֹן מִתְחַבְּרָן כַּחֲדָא), then he saw the Shekhinta (כַּדֵּין חֲמָא שְׁכִינְתָא), in such a manner (כְּגוַונָא דָּא), in that color (בְּגוַונָא), and he bowed (וְסָגִיד), as it is written (דִּכְתִיב): “and he bowed to the earth” (וַיִּשְׁתַּחוּ אַרְצָה) (Bereshit 33:3), like the manner of Ya‘akov (כְּגוַונָא דְּיַעֲקֹב), of whom it is said (שֶׁנֶּאֱמַר): “and Yisrael bowed upon the head of the bed” (וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה) (Bereshit 47), to the Shekhinah (לַשְּׁכִינָה). And with regard to the Shekhinta he said in the Name Adonai (וּלְגַבֵּי שְׁכִינְתָא אָמַר בְּשְׁמָא אֲדֹנָ״י), and with regard to the Tzaddik, Adon (וּלְגַבֵּי צַדִּיק אֲדוֹ״ן), for then He is called “the Master of all the earth” (דְּהָא כַּדֵּין אִקְרֵי אֲדוֹן כָּל הָאָרֶץ), when it is illuminated from the Tzaddik (כַּד אִתְנַהֲרָא מִצַּדִּיק), and it is illuminated in its colors (וְאִתְנַהֲרָא בְּגוֹנָהָא), for because (דְּהָא בְּגִין), this is like that, then (דְּאִיהוּ כְּגוַונָא דָּא כַּדֵּין), this is completed above (דָּא אִשְׁתְּלִים לְעֵילָּא).

From here, that the vision below draws a drawing from above (מֵהָכָא דְּחִיזוּ דִּלְתַתָּא מְשִׁיךְ מְשִׁיכוּ מִלְּעֵילָּא), for these colors draw a drawing from above (דְּהָא גְּוָונִין אִלֵּין מַשְׁכִין מְשִׁיכָא מִלְּעֵילָּא), from those supernal sources (מֵאִינוּן מְקוֹרִין עִלָּאִין), Adonai draws from above in these three colors (אֲדֹנָ״י מַשְׁכָּא מִלְּעֵילָּא בְּאִלֵּין תְּלָת גְּוָונִין), in which She is clothed (דְּאִתְלַבַּשׁ בְּהוּ), and through them She takes all that She takes from above (וּבְהוּ נָטְלָא כָּל מַה דְּנָטְלָא מִלְּעֵילָּא).

And because they are her union and her supports in all (וּבְגִין דְּאִינוּן חִבּוּרָא דִילָהּ וְסַמְכִּין דִילָהּ בְּכֹלָא), the Name Adonai is stated (אִתְמַר שְׁמָא אֲדֹנָ״י), for this Name was revealed to him, included in the supernal secrets (דְּהָא שְׁמָא דָּא אִתְגַּלֵּי לֵיהּ כְּלִיל בְּרָזִין עִלָּאִין), it was revealed to him in revelation what had not been before (אִתְגַּלֵּי לֵיהּ בְּאִתְגַּלְיָא מַה דְּלָא הֲוָת מִקַּדְמַת דְּנָא), for he had not been circumcised (דְּלָא הֲוָה גָּזִיר), and until he was circumcised, Kudsha Berikh Hu did not wish to bring forth from him holy seed (וְעַד דְּאִתְגְּזַר לָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאַפְקָא מִנֵּיהּ זַרְעָא קַדִּישָׁא), once he was circumcised, immediately holy seed came forth from him (כֵּיוָן דְּאִתְגְּזַר מִיָּד נָפַק מִנֵּיהּ זַרְעָא קַדִּישָׁא). And because of this, the Shekhinta was revealed upon him in those holy levels (וּבְגִין כָּךְ אִתְגַּלֵּי עֲלֵיהּ שְׁכִינְתָא בְּאִינוּן דַּרְגִּין קַדִּישִׁין), as it is written (דָּנִיֵּאל י״ב:ג׳) “and the enlightened shall shine like the radiance of the firmament” (וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ), “Zohar” is the radiance that shines in a burning illumination (זֹהַר זֶהֲרָא דְּזָהֲרִין בִּדְלִיקוּ זֶהֲרָא), “Zohar” that illuminates, that burns and sparkles to many sides (זֹהַר דְּאַנְהִיר דְּאַדְלִיק וְנָצִיץ לְכַמָּה סִטְרִין).

“Zohar” that ascends and descends (זֹהַר סָלִיק וְנָחִית), “Zohar” that sparkles to every side (זֹהַר נָצִיץ לְכָל עִיבַּר), “Zohar” that flows and goes forth (זֹהַר נָגִיד וְנָפִיק), “Zohar” that does not cease forever (זֹהַר דְּלָא פָּסִיק לְעָלְמִין), “Zohar” that produces offspring (זֹהַר דְּעָבִיד תּוֹלָדִין).

“Zohar” hidden and concealed, the spark of all sparks and lights (זֹהַר טָמִיר וְגָנִיז נְצִיצוּ דְּכָל נְצִיצִין וְשַׁרְגִּין), all is within it, it goes forth and is concealed (כָּלָא בֵּיהּ נָפִיק וְטָמִיר), hidden and revealed (סָתִים וְגַלְיָא), sees and does not see (חָזֵי וְלָא חָזֵי), “Zohar” (זֹהַר), this book is the source of the well (סִפְרָא דָּא מַבּוּעָא דְּבֵירָא), it goes forth in the day and is concealed at night (נָפְקֵי בִּימָמָא טָמִיר בְּלֵילְיָא), it rejoices at midnight in the offspring that it produces (אִשְׁתַּעֲשַׁע בְּפַלְגוּת לֵילְיָא בְּתוֹלָדִין דְּאַפִּיק).

“Zohar” that shines and illumines everything (זֹהַר דְּזָהִיר וְאַנְהִיר לְכָלָא), the totality of Orayta (כְּלָלָא דְּאוֹרַיְיתָא), and this is what is seen (וְדָא אִיהוּ דְּאִתְחֲזֵי), and all colors are hidden within it (וְכָל גְּוָונִין סְתִימִין בֵּיהּ), and it is called by the Name Adonai (וְאִתְקְרֵי בִּשְׁמָא דַּאדֹנָ״י), three colors appear below (תְּלָת גְּוָונִין אִתְחֲזֵי לְתַתָּא), from these, three colors above (מֵהַאי תְּלָת גְּוָונִין לְעֵילָּא), from those supernal ones everything is drawn (מֵאִלֵּין עִלָּאִין אִתְמְשַׁךְ כָּלָא), some say: with regard to the Zohar (ס״א לְגַבֵּי זֹהַר), those supernal ones, Zohar (אִינוּן עִלָּאִין, זֹהַר), which is not seen (דְּלָא אִתְחֲזֵי), and it sparkles in twelve sparkles (וְנָצִיץ בִּתְרֵיסַר נְצִיצִין), and the shining ones sparkle from it (וְזְהִירִין דְּנָצִיצִין מִנֵּיהּ), thirteen are they in the secret of the holy Name (תְּלֵיסַר אִינוּן בְּרָזָא דְּשְׁמָא קַדִּישָׁא), and the secret of Ein Sof—Yod, Heh, Vav, Heh it is called (וְגוֹ׳ רָזָא דְּאֵין סוֹף יְהוָ״ה אִקְרֵי).

When the lower Zohar is joined—Adonai—with the upper Zohar—Yod, Heh, Vav, Heh (כַּד אִתְחַבַּר זֹהַר תַּתָּאָה אֲדֹנָ״י בְּזֹהַר עִלָּאָה יְהוָ״ה), a concealed Name is made, by which the true prophets know (אִתְעֲבִיד שְׁמָא סָתִים דְּבֵיהּ יָדְעֵי נְבִיאֵי קְשׁוֹט), and they gaze into the supernal radiance (וּמִסְתַּכְּלָאן לְגוֹ זֹהֲרָא עִלָּאָה), and this is YAHDVNHY (וְדָא יַאֲקְדוֹנְקֵי), a vision of hidden forms (חֵיזוּ טְמִירִין), some say: hidden beings (נ״א חֵיוָן טְמִירִין), as it is written (דִּכְתִיב): “like the appearance of ḥashmal from within the fire” (כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ) (Ezekiel 1:4).

A Mishnah: the supernal ones, exalted and good of the right side (מַתְנִיתִין עִלָּאִין רָמָאִין טָבִין דִּימִינָא), nine points of Orayta emerge and are divided into letters (תֵּשַׁע נְקוּדִין דְּאוֹרַיְיתָא נָפְקִין וּמִתְפַּלְּגִין בְּאָתוֹון), and the letters take from them (וְאָתוֹון בְּהוֹן נָטְלִין), they move them (מְטַלְטְלָן), subtle movements in the secrets (מְטַלְנוֹי דַקִּיקִין בְּרָזֵי), some say: palaces (נ״א פַלְטִין), these nine rule over the letters (אִלֵּין תֵּשַׁע שַׁלִּיטִין עַל אָתוֹון), the letters spread out from them (אָתוֹון מִנַּיְיהוּ אִתְפַּשְּׁטוּ), the points remain to raise them up (אִשְׁתָּאַרוּ נְקוּדִין לְאַעֲלָאָה לוֹן), they are not taken except when they emerge (לָא נָטְלִין בַּר כַּד אִינוּן נָפְקִין).

These are in the secret of Ein Sof (אִלֵּין אִינוּן בְּרָזָא דְּאֵין סוֹף), all the letters move (כָּלְהוּ אָתוֹון מְטַלְטְלָן), they move in the secret of Ein Sof (מְטַלְטְלִין בְּרָזָא דְּאֵין סוֹף), just as they take them, so too these hidden ones take (כְּמָה דְּאִינוּן נָטְלִי לוֹן הָכִי נָמֵי נָטְלִי אִלֵּין סְתִימִין), the revealed letters and upon the revealed, these hidden ones (אָתוֹון גַּלְיָין וְעַל גַּלְיָין הָנֵי טְמִירִין), upon which the letters dwell (עַל מַה דְּשַׁרְיָין אָתוֹון).

Nine, from which they are engraved in ten (תֵּשַׁע שֶׁמֵּהֶן גְּלִיפָן בַּעֶשֶׂר), and these are: first Ehyeh (וְאִינוּן קַדְמָאָה אֶהְיֶה), Yod-Heh (יו״ד ה״א), EHYEH (אדי״ד), Asher EHYEH (אֲשֶׁר אדי״ד), Yod, Heh, Vav, Heh (ידו״ד), El (א״ל), Elohim (אלדי״ם), Yod, Heh, Vav, Heh Tzeva’ot (ידו״ד צבאו״ת), Adon (אדו״ן), Shaddai (שד״י). And from this Name, Yod, Heh, Vav, Heh spreads out into twenty-two letters (וּמִן דָּא שְׁמָא יו״ד ה״א ו״ו ה״א מִתְפַּשֵּׁט כ״ב אוֹתִיּוֹת), and the secret of the Name, MNTZPKH (וְרָזָא דְּשְׁמָא מנצפ״ך), behold twenty-seven letters (הֲרֵי כ״ז אוֹתִיּוֹת), and this is the secret: “Yod, Heh, Vav, Heh Eloheinu Yod, Heh, Vav, Heh is One” (וְדָא הוּא רָזָא ידו״ד אֱלֹהֵינוּ ידו״ד אֶחָד), Yod, Heh, Vav, Heh Eloheinu Yod, Heh, Vav, Heh—behold fourteen letters (יְהוָ״ה אֱלֹהֵינוּ ידו״ד הֲרֵי י״ד אוֹתִיּוֹת), “One”—the secret of thirteen letters (אֶחָ״ד רָזָא י״ג אַתְוָון), and from them spread out the two hundred and forty-eight limbs (וּמִנַּיְיהוּ יִתְפַּשְּׁטוּ רמ״ח אֵיבָרִים), the Name of forty two and the Name of seventy two (שֵׁם בֶּן מ״ב וְשֵׁם בֶּן ע״ב), Mem-Nun-Tzadi-Pe-Khaf are five Gevurot (מנצפ״ך חֲמִשָּׁה גְּבוּרוֹת), and from it spreads the secret of the fifty gates of Binah (וּמִנֵּיהּ יִתְפַּשֵּׁט רָזָא דְּחֲמִשִּׁין שַׁעֲרֵי בִּינָה), and from them spread the seventy-two (וּמִנַּיְיהוּ יִתְפַּשְּׁטוּ ע״ב), behold two hundred and forty-eight: Avraham with Hashem your God is truth (הֲרֵי רמ״ח אַבְרָהָם עִם י״י אֱלֹהֵיכֶם אֱמֶת).

These are the ten, from which they are engraved in their sides (אִלֵּין אִינוּן עֶשֶׂר שֶׁמֵּהֶן גְּלִיפָן בְּסִטְרֵיהוֹן), and all these Names are engraved as two hundred and forty-eight limbs (וְכָל הָנֵי שְׁמָהָן אִתְגְּלִיפוּ רמ״ח אֵיבָרִים), and they enter into one Ark of the Covenant (וְעָאלִין בְּחַד אֲרוֹן הַבְּרִית), and who is this Name that is called Adonai (וּמַאן אִיהוּ שְׁמָא דְּאִתְקְרֵי אֲדֹנָ״י), and this (another interpretation: the secret) was revealed now to Avraham (וְדָא ד״א רָזָא אִתְגְּלֵי הַשְׁתָּא לְאַבְרָהָם), some say: Yod, Heh, Vav, Heh Tzeva’ot (י״א ידו״ד צבאות), and some say: El Adonai (וְנ״א אֵל אֲדֹנָ״י).

Michael is the Name of the right side, which grasps and serves this Name more than the others (מִיכָאֵ״ל שְׁמָא דִּימִינָא דְּקָא אָחִיד וּמְשַׁמְּשָׁא לְשְׁמָא דָא יַתִּיר מֵאִינוּן אַחֲרָנִין), in every place that the secret of this Name is there, there is Michael (בְּכָל אֲתַר דְּרָזָא דְּהַאי שְׁמָא תַּמָּן מִיכָאֵ״ל), there this Michael ascends (תַּמָּן אִסְתַּלִּיק הַאי מִיכָאֵ״ל), Elohim ascends together with Shaddai (אִסְתַּלִּיק אֱלֹהִים בַּהֲדֵי שַׁדַּ״י).

At first, three men appeared (בְּקַדְמִיתָא שְׁלֹשָׁה אֲנָשִׁים), and they were clothed in a form of air (וְאִתְגְּלִימוּ בְּצִיּוּרָא דְּאוִירָא), and they were eating—eating indeed (וַהֲווֹ אָכְלִין אָכְלִין), for their fire consumed and devoured everything (דְּאַשָּׁא דִּלְהוֹן אָכֵל וְשָׁצֵי כֹּלָא), and it made satisfaction for Avraham (וְעָבִיד נַחַת רוּחַ לְאַבְרָהָם), they are fire indeed (אִינוּן אַשָּׁא וַדַּאי), and that fire was covered in a form of air and was not seen (וְהַהוּא אַשָּׁא אִתְכַּסֵּי בְּצִיּוּרָא דְּאוִירָא וְלָא אִתְחֲזֵי), and that food was flaming fire and consumed it (וְהַהוּא מִיכְלָא אַשָּׁא מְלַהֲטָא וְאָכְלָא לֵיהּ), and Avraham received satisfaction from this (וְאַבְרָהָם מְקַבֵּל נַחַת רוּחַ מֵהַאי).

When the Shekhinta departed, what is written (כֵּיוָן דְּאִסְתַּלַּק שְׁכִינְתָא מַה כְּתִיב): “and Elohim went up from Avraham” (וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם), immediately Michael, who was with Her, departed (מִיָּד אִסְתַּלִּיק בַּהֲדֵיהּ מִיכָאֵ״ל), as it is written (דִּכְתִיב): “and the two angels came to Sodom” (וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה וְגוֹ׳), three are written at first (שְׁלֹשָׁה כְּתִיב בְּקַדְמִיתָא), and now two (וְהַשְׁתָּא תְּרֵין), rather Michael, who is the right side, departed with the Shekhinta (אֶלָּא מִיכָאֵ״ל דְּאִיהוּ יְמִינָא אִסְתַּלִּיק בַּהֲדֵי שְׁכִינְתָא).

The angel that appeared to Manoach descended and was clothed (מַלְאָךְ דְּאִתְחֲזֵי לְמָנוֹחַ נָחֵית וְאִתְגְּלִים), to him (לֵיהּ), in the air and appeared to him (בְּאוִירָא וְאִתְחֲזֵי לֵיהּ), and this is Uriel (וְדָא אִיהוּ אוּרִיאֵ״ל), that which did not descend among those of Avraham descended here alone (מַה דְּלָא נָחֵית בְּאִלֵּין דְּאַבְרָהָם נָחֵית הָכָא בִּלְחוֹדוֹי), to announce to Manoach that he is from Dan (לְבַשָּׂרָא לְמָנוֹחַ דְּאָתֵי מִדָּן).

And because he was not considered like Avraham, it is not written that he ate (וּבְגִין דְּלָא חָשִׁיב כְּאַבְרָהָם לָא כְּתִיב דְּאָכַל), for it is written (דְּהָא כְּתִיב): “if you detain me, I will not eat of your bread” (אִם תַּעְצְרֵנִי לֹא אֹכַל בְּלַחְמֶךָ), and it is written (וּכְתִיב): “and it came to pass when the flame went up from the altar, that the angel of Hashem went up in the flame of the altar” (וַיְהִי בַּעֲלוֹת הַלֶּהָבָה מֵעַל הַמִּזְבֵּחַ וַיַּעַל מַלְאַךְ יי׳ בְּלֶהַב הַמִּזְבֵּחַ וְגוֹ׳) (Judges 13:20), but here (וְהָכָא): “and Elohim went up from Avraham” (וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם), because with Him Michael ascended (בְּגִין דְּבֵיהּ אִסְתַּלִּיק מִיכָאֵ״ל), and Raphael and Gabriel remained (וְאִשְׁתָּאֲרוּ רְפָאֵ״ל וְגַבְרִיאֵ״ל).

And concerning them it is written: “the two angels came to Sodom in the evening” (וְעֲלֵיהוֹן כְּתִיב שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב), at the time when judgment hangs over the world (בְּשַׁעֲתָא דְּדִינָא תָּלְיָא עַל עָלְמָא), afterward one departed (לְבָתַר אִסְתַּלִּיק חַד), and Gabriel alone was found (וְאִשְׁתְּכַח גַּבְרִיאֵ״ל בִּלְחוֹדוֹי), through the merit of Avraham Lot was saved (בִּזְכוּתֵיהּ דְּאַבְרָהָם אִשְׁתְּזִיב לוֹט), and he also merited through them (וְאִיהוּ אַף הָכִי זָכָה בְּהוֹן), and therefore they came to him (וְעַל דָּא אֲתוֹ לְגַבֵּיהּ). Until here, Secrets of Torah (עַד כָּאן סִתְרֵי תּוֹרָה).

זהר