Daf 211a (דַּף רי״א ע״א)

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן) at first it says, “and the spirit of Ya'akov revived” (בְּקַדְמִיתָא וַתְּחִי רוּחַ יַעֲקֹב) and afterwards, “and Yisrael said: ‘Much-my son Yosef is still alive’” (וּלְבָתַר וַיֹּאמֶר יִשְׂרָאֵל רַב עוֹד יוֹסֵף בְּנִי חָי) (Bereshit 45). Rather, at first the Orayta calls him Ya'akov (אֶלָּא, בְּקַדְמִיתָא קָרֵי לֵיהּ אוֹרַיְיתָא יַעֲקֹב) because of partnership (בְּגִין שׁוּתָּפוּתָא) that the Shekhinta participated in that ban, when Yosef was sold (דְּאִשְׁתַּתְּפוּ שְׁכִינְתָא בְּהַהוּא חֵרֶם, כַּד אִזְדַּבַּן יוֹסֵף). And now that the Shekhinta ascended (וְהַשְׁתָּא דִּשְׁכִינְתָא סָלְקָא) then it is, “and the spirit of Ya'akov their father revived” (כְּדֵין אִיהוּ, וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם) and this is the secret of the Shekhinta (וְדָא הוּא רָזָא דִּשְׁכִינְתָא).

And after she was established in her endurance (וּבָתַר דְּאִיהִי קָיְימָא בְּקִיּוּמָא) then the supernal level was transmitted to her (כְּדֵין דַּרְגָּא דִּלְעֵילָא, אִתְעֲבַר לְגַבָּהּ) the level that is called Yisrael (דַּרְגָּא דְּאִיהוּ יִשְׂרָאֵל). Some say: Then the supernal level was aroused toward her, and he is the level of Yisrael (נ״א: כְּדֵין דַּרְגָּא דִּלְעֵילָא, אִתְעָר לְגַבָּהּ, וְאִיהוּ דַּרְגָּא דְּיִשְׂרָאֵל). From here [we learn] that the supernal level is not aroused above (מִכָּאן, דְּדַרְגָּא דִּלְעֵילָא לָא אִתְעַר לְעֵילָא) until it is first aroused below (עַד דְּאִתְעַר בְּקַדְמִיתָא לְתַתָּא). For behold, here: “and the spirit of Ya'akov [revived]” comes first (דְּהָא הָכָא, וַתְּחִי רוּחַ יַעֲקֹב בְּקַדְמִיתָא) and afterwards, “and Yisrael said” (וּלְבָתַר וַיֹּאמֶר יִשְׂרָאֵל). “And Elohim said to Yisrael in the visions of the night” (וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה) it is written in the vision (בְּמַרְאַת כְּתִיב).

Come and see (תָּא חֲזֵי) “and he offered sacrifices to the Elohim of his father Yitzchak” came first (וַיִּזְבַּח זְבָחִים לֵאֱלֹהֵי אָבִיו יִצְחָק, בְּקַדְמִיתָא). In order to arouse the left side in the secret of love (בְּגִין לְאִתְעָרָא שְׂמָאלָא בְּרָזָא דִּרְחִימוּ). And then, “And Elohim said to Yisrael in the visions of the night” (וּכְדֵין וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה) in this level which we mentioned, which is “visions of the night” (בְּהַאי דַּרְגָּא דְּקָאָמְרָן דְּאִיהִי מַרְאוֹת הַלַּיְלָה). And He said, “I am the El, the Elohim of your father” (וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ) why is this? (מַאי טַעְמָא).

Because the side of supernal holiness is thus (בְּגִין דְּסִטְרָא דִּקְדוּשָּׁה דִּלְעֵילָא, הָכִי הוּא). For the impure side does not mention the Name of Kudsha Berikh Hu (דְּהָא סִטְרָא דִּמְסָאֲבָא, לָא אַדְכַּר שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא) but every side of holiness is recalled by His Name (וְכָל סְטַר דִּקְדוּשָּׁה אִדְכַּר בִּשְׁמֵיהּ). “I shall go down with you to Egypt” etc. (אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְגו׳) from here, that the Shekhinta descended with him into the exile (מִכָּאן, דְּשְׁכִינְתָּא נָחֲתַת עִמֵּיהּ בְּגָלוּתָא), and in every place that Yisrael are exiled (וּבְכָל אֲתַר דְּיִשְׂרָאֵל אִתְגַּלוּ) the Shekhinta is exiled with them (שְׁכִינְתָּא אִתְגַּלְיָא עִמְּהוֹן), and this has already been established (וְהָא אוּקְמוּהָ).

Come and see (תָּא חֲזֵי) how many wagons were there? Six (כַּמָּה עֲגָלוֹת הֲווּ שִׁית) as it is said, (Numbers 7) “six covered wagons” (כְּמָא דְּאַתְּ אָמֵר, שֵׁשׁ עֶגְלוֹת צָב). Another matter: they were sixty (דָּבָר אַחֵר, שִׁיתִּין הֲווּ) and all is one secret (וְכֹלָּא רָזָא חָדָא). At first it is written, “the wagons that Yosef sent” (בְּקַדְמִיתָא כְּתִיב, בָּעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף) and in the end, “that Pharaoh sent” (וּלְבַסּוֹף אֲשֶׁר שָׁלַח פַּרְעֹה). Rather, all those sent by Yosef were according to the proper calculation (אֶלָּא, כֻּלְּהוּ דְּשַׁדַּר יוֹסֵף, הֲווּ בְּחוּשְׁבָּנָא כְּדְקָא חָזֵי). But those sent by Pharaoh, which were more than his (וְאִינוּן דְּשַׁדַּר פַּרְעֹה יַתִּיר מִנַּיְיהוּ) were not in this secret and not in this calculation (לָא הֲווּ בְּרָזָא דָּא, וְלָא הֲווּ בְּחוּשְׁבָּנָא). And both these and those came (וְאִלֵּין וְאִלֵּין קָאָתוּ). Therefore: “which Yosef sent” and “which Pharaoh sent” (בְּגִין כָּךְ, אֲשֶׁר שָׁלַח יוֹסֵף, אֲשֶׁר שָׁלַח פַּרְעֹה). And when Yisrael go out from the exile, what is written? (Isaiah 66) “And they shall bring all your brethren from all the nations as an offering to Hashem” (וְכַד יִפְקוּן יִשְׂרָאֵל מִן גָּלוּתָא מַה כְּתִיב, וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַה׳ וְגו׳). “And Yosef harnessed his chariot” (וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ).

Rabbi Yitzchak opened and said (רִבִּי יִצְחָק פָּתַח וְאָמַר) (Ezekiel 1) “And the likeness over the heads of the Chayah was a firmament, like the appearance of awesome ice, spread above their heads from above” (וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְמַעְלָה). This verse has been explained (הַאי קְרָא אוּקְמוּהָ). But come and see (אֲבָל תָּא חֲזֵי) there is a Chayah above a Chayah (אִית חַיָּה לְעֵיל מִן חַיָּה) and there is a Holy Chayah that stands upon the head of the Chayot (וְאִית חַיָּה קַדִּישָׁא דְּקָיְימָא עַל רִישׁ חֵיוָתָא). And there is a supernal Chayah above all the other Chayot (וְאִית חַיָּה עִלָּאָה, לְעֵילָא עַל כָּל שְׁאָר חֵיוָתָא), and this Chayah (Some say: and there is) (וְהַאי (נ״א: וְאִית)) rules over them all (חַיָּה שָׁלְטָא עַל כֻּלְּהוּ).

For when this Chayah gives and radiates to all (בְּגִין דְּכַד הַאי חֵיוָתָא יָהֲבָא וְנָהֲרָא לְכֻּלְּהוּ), then all take their share (כְּדֵין כֻּלְּהוּ נָטְלִין לְמַטְלָנוֹי), and this one gives to that one, and this one rules over that one (וִיהִיבַת דָּא לְדָא, וְשָׁלְטָא דָּא עַל דָּא). And there is a Chayah above those below (וְאִית חֵיוָתָא לְעֵילָא עַל תַּתָּאֵי), above the other lower Chayot (עַל שְׁאָר חֵיוָתָא לְתַתָּא), and all are nourished from her (וְכֻּלְּהוּ אִתְּזָנוּ מִינָהּ), and the four directions of the world are inscribed in her (וְד׳ סִטְרֵי דְעַלְמָא רְשִׁימִין בָּהּ). Her faces are radiant (אַנְפִּין נְהִירִין), known (Some say: judgments) (יְדִיעָן (דִּינִין)) to every direction (לְכָל סְטַר), and she rules over the four directions (וְאִיהִי שָׁלְטָא עַל ד׳ סִטְרֵי). And this has been established (וְהָא אוּקְמוּהָ): that there are three to this direction, and three to that direction, and likewise to the four directions of the world (דְּאִינוּן ג׳ לִסְטַר דָּא, וְג׳ לִסְטַר דָּא, וְכֵן לְד׳ סִטְרִין דְּעַלְמָא).

And there is a firmament above a firmament (וְאִית רָקִיעַ לְעֵיל מִן רָקִיעַ), and this firmament that rules over them (וְהַאי רָקִיעַ דְּשָׁלְטָא עֲלַיְיהוּ), all look toward it (כֻּלְּהוּ מִסְתַּכְּלָן לְגַבֵּיהּ). What is written? (Ezekiel 1) “And under the firmament were their wings straight, one toward the other,” etc. (מַה כְּתִיב, וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרוֹת אִשָּׁה אֶל אֲחוֹתָהּ וְגו׳).

Because all rule according to what they are commanded (בְּגִין דְּכֻּלְּהוּ שָׁלְטִין עַל מַה דְּאִתְפָּקְדוּ), and a messenger of the appointed keeper is among them (וּשְׁלִיחוּ דְּקוּסְטָא דְּקוּפְטְרָא בְּהוּ). And they are nine for each direction (וְאִינוּן לְכָל סְטַר תִּשְׁעָה) (ט׳), to the four directions of the world (לְד׳ סִטְרִין דְּעַלְמָא), and they are thirty-six in calculation (וְאִינוּן ל״ו בְּחוּשְׁבְּנָא). And when all are joined (וְכַד מִתְחַבְּרָן כֻּלְּהוּ), they become one inscription (אִתְעֲבִידוּ רְשִׁימָא חָדָא) in the secret of one Name (בְּרָזָא דִּשְׁמָא חָדָא), in perfect Union, as is proper (בְּיִחוּדָא שְׁלִים כִּדְקָא חָזֵי).

And when they are rectified toward the Throne, what is written? “And above the firmament that was over their heads, like the appearance of a sapphire stone, was the likeness of a throne; and upon the likeness of the throne was the likeness of the appearance of a man upon it from above” (וְכַד מִתְתַּקְנֵי לְגַבֵּי כָּרְסְיָא, מַה כְּתִיב: וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְּמַעְלָה) (Ezekiel 1). And we have established (וְהָא אוֹקִימְנָא) Some say: the image (נ״א: דִּיוּקְנָא) of this precious stone in the Throne stands upon four pillars (דְּהַאי אֶבֶן טָבָא בְּכָרְסְיָא דְּקָיְימָא עַל ד׳ קָיְימִין), and upon that Throne, the likeness of Adam (וְעַל הַהוּא כָּרְסְיָא דִּיוּקְנָא דְּאָדָם), to be unified with it as one (לְאִתְחַבְּרָא בֵיהּ כְּחֲדָא), and to be blessed as is fitting (וּלְאִתְבָּרְכָא כִּדְקָא יְאוּת). And when she is rectified toward that of Adam (וְכַד אִיהִי מִתְתַּקְנָא לְגַבֵּיהּ דְּאָדָם), to be all one unifying fusion (לְמֶהֱוֵי כֹּלָּא רְתִיכָא), Some say: holy, and then all as one fusion (נ״א: קַדִּישָׁא, וְכָהֵן כֹּלָּא רְתִיכָא), to this Adam (חָדָא, לְהַאי אָדָם), then it is written: “And Yosef harnessed his chariot” (כְּדֵין כְּתִיב, וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ), this is the Tzaddik (דָּא צַדִּיק), “and he went up to meet Yisrael his father in Goshen” (וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה). “To meet Yisrael,” this is the secret of Adam (לִקְרַאת יִשְׂרָאֵל, דָּא רָזָא דְּאָדָם). “Goshen”-a single drawing near (גֹּשְׁנָה, תִּקְרוּבְתָּא חָדָא), to be joined together as one, in one offering and one Union (לְאִתְקְרָבָא כְּחֲדָא, בְּקָרְבָּנָא חָדָא וְיִחוּדָא חָדָא). “And he appeared to him” (וַיֵּרָא אֵלָיו) this is when the sun is seen within the moon (דְּכַד אִתְחֲזֵי שִׁמְשָׁא בְּסִיהֲרָא), then the moon shines and illuminates all those below (כְּדֵין נָהִיר סִיהֲרָא וְאַנְהִיר לְכֻּלְּהוּ דִּלְתַּתָּא).

And likewise in this manner, whenever the supernal holiness rests upon the lower sanctuary (וְכֵן כְּגַוְונָא דָא, כָּל זִמְנָא דִּקְדוּשָּׁה דִּלְעֵילָא שָׁרָא עַל מַקְדְּשָׁא דִּלְתַּתָּא), the sanctuary is illuminated and exists in its completeness (אִתְנְהִיר בֵּי מַקְדְּשָׁא וְקָיְימָא בִּשְׁלִימוּתֵיהּ). And when it departs from it and the sanctuary is destroyed (וְכַד אִסְתַּלַּק מִנֵּיהּ וְאִתְחָרִיב בֵּי מַקְדְּשָׁא), then: “and he wept on his neck yet again” (כְּדֵין, וַיֵּבְךְּ עַל צַוָּארָיו עוֹד). For all wept over the sanctuary that was destroyed (דְּבָכוּן כֹּלָּא עַל מַקְדְּשָׁא דְּאִתְחָרִיב). “Again”-what is “again”? (עוֹד, מַאי עוֹד) This is the final exile (דָּא גָּלוּתָא בַּתְרָאָה).