Daf 213b (דַּף רי״ג ע״ב)

Until the fifth chamber came to them (עַד דְּמָטָא לְוַותְהוֹן מְכִילָתָא חֲמִישָׁאָה), and he was upon the throne of glory, from the Holy Name (וְהֲוָה בְּכָרְסֵי יְקָרָא מִן שְׁמָא קַדִּישָׁא), and it spoke good concerning the children of Yisrael (וְאָמַר עַל בְּנוֹהִי דְּיִשְׂרָאֵל טַב), and the first two chambers were not permitted to speak before it (וְלָא הֲווּ רַתְיָין תְּרֵין מְכִילָתָן קַמָּיְיתָא לְמַלָּלָא קַמֵּיהּ), because the fifth chamber was likened to night (בְּדִין מְכִילָתָא חֲמִישָׁאָה דְּאִתְמְתַל לְלֵילְיָא), and its light emerged (וְנָפַק לִנְהוֹרָא דִּלְהוֹן). And concerning this it is written (וְעַל דָּא פָּתַח): (Zechariah 14) “And it shall be one day, it shall be known to Hashem: not day and not night, and it shall be at evening time-there shall be light” (וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַי־יָ לֹא יוֹם וְלֹא לַיְלָה וְהָיָה לְעֵת עֶרֶב יִהְיֶה אוֹר).

We learned (תָּנִינָא): (Bereshit 1) “And Elohim called the light ‘day,’ and the darkness He called ‘night’” (וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לַיְלָה). And there it is said: “And darkness upon the face of the deep” (וְהָתָם אָמַר: וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם), and this is a contradiction from itself (וְקַשְׁיָא דִּידֵיהּ אֲדִּידֵיהּ).

Rabbi El‘azar came to Rabbi Shimon his father (אֲתָא רִבִּי אֶלְעָזָר לְרִבִּי שִׁמְעוֹן אֲבוּהִי), and said to him: My father, my master, what is this? (וְאָמַר לֵיהּ: אַבָּא מָארִי, מַאי דָּא). He said to him: from Bereishit until the sixth generation, Yod–Heh–Vav–Heh created one [light] (אָמַר לֵיהּ: מִבְּרֵאשִׁית עַד ו׳ דוֹרוֹת בָּרָא יָדו״ד אֶחָד); it is intended to say: six [letters] of His Name (צָבֵי לְמֵימַר: ו׳ דִּשְׁמֵיהּ). He placed in it a spirit of wisdom (יָהַב בֵּיהּ רוּחַ חָכְמָה). Until then it was not known what “darkness” is (עַד הָכָא לָא הֲוָה מִנְדַּע מַהוּ חֹשֶׁךְ). Rabbi El‘azar arose and kissed his father's hand (קָם רִבִּי אֶלְעָזָר וְנָשַׁק יְדוֹי דְּאֲבוּהִי).

Rabbi Abba arose and asked: what is “darkness”? (קָם רִבִּי אַבָּא וְשָׁאַל: מַאי חֹשֶׁךְ). The Friends were perplexed and could not answer what they had asked (אִסְתַּחֲרוּ חַבְרַיָּיא וְלָא מָטוּ מַאי דְּשָׁאֲלוּ). They performed an action (עֲבָדוּ עוֹבָדָא), and a voice came from before the Master of the World (וּמָטָא קָלָא מִן קֳדָם רִבּוֹן עָלְמָא), on this verse: (Job 10) “A land of deep gloom, of the shadow of death and no order, and it shines as darkness” (בְּהָאי קְרָא: אֶרֶץ עֵיפָתָה וְגו׳, צַלְמָוֶת וְלֹא סְדָרִים, וַתּוֹפַע כְּמוֹ אֹפֶל). Gehinnom, before the world was created, was hidden away for the wicked (גֵּיהִנֹּם מִקַּמֵּי דְּאִתְּבְּרֵי עַלְמָא הֲוָה גָּנִיז לְרַשִּׁיעַיָּיא). Woe to the guilty (וַוֵי לְהוֹן לְחַיָּיבַיָּיא), for when Elohim performs this, as it is written: (Isaiah 60) “For behold, darkness shall cover the earth and thick cloud the peoples, and upon you Hashem shall shine, and His glory shall appear over you” (דִּיְהוֹן כַּד יַעֲבִיד אֱלָהָא יַת אִלֵּין: כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאוּמִּים וְעָלַיִךְ יִזְרַח יְיָ וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה).

Blessed is the portion of Yisrael (זַכָּאָה חוּלְקֵהוֹן דְּיִשְׂרָאֵל), for Kudsha Berikh Hu did not create this for them (דְּקוּדְשָׁא בְּרִיךְ הוּא לָא בָּרָא לְהוֹן דָּא), as it is written: (Psalms 144) “Happy is the people for whom it is thus, happy is the people whose Elohim is Hashem” (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁיְיָ אֱלֹהָיו). “And it was told to Ya'akov and said: Behold, your son Yosef is coming to you” (וַיַּגֵּד לְיַעֲקֹב וַיֹּאמֶר: הִנֵּה בִּנְךָ יוֹסֵף בָּא אֵלֶיךָ) (Bereshit 48). Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): this was an angel (מַלְאָכָא הוּא), who was destined to speak goodness concerning the children of Yisrael (דְּהֲוָה עָתִיד לְמֵימַר טַב עַל בְּנֵי יִשְׂרָאֵל), when they would sit before Kudsha Berikh Hu in all their sufferings (כַּד יְתִיבוּן לְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל עַקַּתְהוֹן), when the time of Mashiach shall come (כַּד יֵיתֵי קִצָּא דִּמְשִׁיחָא), in every affliction that shall come upon them (בְּכָל עַקְתָּא דְּתֵיתֵי עֲלֵיהוֹן), they shall say to the chamber: “Blessed is he who comes to you” (יֵימְרוּן לְמְכִילָתָא: בָּרוּךְ אָתִי לְוָתָךְ), and they shall be delivered in goodness (וְיִתְפָּרְקוּן טָבָאֵי). Blessed is the portion of Yisrael (זַכָּאָה חוּלְקֵיהוֹן דְּיִשְׂרָאֵל), who are called children of Kudsha Berikh Hu (דְּאִתְקְרִיאוּ בְּנוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), for they are like angels (דְּאִינוּן כְּמַלְאָכַיָּיא). As it is written: (Job 38) “And all the sons of Elohim shouted for joy” (וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים). Havayah-what is that? (הוי״ה מַאי).

Come and see (תָּא חֲזֵי): from where do we know that Kudsha Berikh Hu called Ya'akov “El” (מִנַּיִן שֶׁקָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְיַעֲקֹב: אֵ״ל)? You shall be above (אַתְּ בְּעִלָּאָה), and I shall be below (וַאֲנָא אֶהֱאֵי בְּתַתָּאָה) Some say: you shall be below and I shall be above (נ״א: אַתְּ תְּהֵא בְּתַתָּאָה, וַאֲנָא אֶהֱאֵי אֱלֹהָא בְּעִלָּאָה). What does this teach? (מַאי קָא מַיְירֵי). (Bereshit 17): “And Elohim ascended from upon Avraham” (וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם). The patriarchs are the bonds of Kudsha Berikh Hu (אֲבָהָתָן אִינוּן רְתִּיכָאן דְּקוּדְשָׁא בְּרִיךְ הוּא). It was taught: (Micah 7) “You will give truth to Ya'akov, kindness to Avraham” (תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם).

These are two lights (הָא תְּרֵין סְפִירָן), in two bonds (בִּתְּרֵין רְתִּיכָן), great and supernal ones (רַבְרְבָן עִלָּאִין). The third is Yitzchak (תְּלִיתָאָה: יִצְחָק). What is (Bereshit 31): “And Ya'akov swore by the fear of his father Yitzchak” (וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק)? Because “the fear of Yitzchak” was a light (וּבְגִין פַּחַד יִצְחָק דְּהֲוָה סְפִירָה), and Kudsha Berikh Hu, who is the Throne of Glory, is a supernal bond (וְקוּדְשָׁא בְּרִיךְ הוּא דְּהוּא כָּרְסֵי יְקָרָא רְתִּיכָא עִלָּאָה), and the light of Yitzchak is above (וּסְפִירָה דְּיִצְחָק הִיא מֵעִלָּאָה), distinct beyond all the lights of the patriarchs (מְפָרְשָׁא יַתִּיר מִכָּל סְפִירָן דַּאֲבָהָתָא). This is what is written: “And Ya'akov swore by the fear of his father Yitzchak” (הֲדָא הוּא דִּכְתִיב: וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק).

Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): (Bereshit 31) “The God of Avraham and the God of Nachor shall judge between us-the God of their father. And Ya'akov swore by the fear of his father Yitzchak” (אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר יִשְׁפְּטוּ בֵּינֵינוּ אֱלֹהֵי אֲבִיהֶם, וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק). From this verse you can learn this (מֵהַאי קְרָא אַתְּ יָכִיל לְמִנְדַּע דָּא). “And Yisrael strengthened himself and sat upon the bed” (וַיִּתְחַזֵּק יִשְׂרָאֵל וַיֵּשֶׁב עַל הַמִּטָּה) (Bereshit 47). The secret of the verse is: (Daniel 12) “At that time Michael, the great prince, who stands for the children of your people, will arise; and there shall be a time of trouble” (בָּעֵת הַהִיא יַעֲמוֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעוֹמֵד עַל בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): This is the might of the hand of Michael the great (דָּא גְּבוּרַת יְדָא דְּמִיכָאֵל רַבְרְבָא). “And he sat upon the bed”-for to whom had he previously bowed? (וַיֵּשֶׁב עַל הַמִּטָּה: כְּמָה לֵיהּ הֲוָה מִקַּדְּמַת דְּנָא סְגִיד). To whom had he bowed? He bowed to the bed (לְמַאן הֲוָה סְגִיד: סְגִיד לְעַרְסָא), for the bed had become open before him (הֲוָה עַרְסָא פְּתִיחָא מִנֵּיהּ). He bowed to Malchut, for it was dearer to him than all (לְמַלְכוּתָא הֲוָה סְגִיד, דְּהָא הֲוַת חֲבִיבָא מִינֵּיהּ). (Malachi 2): “For Yehudah has profaned the holiness of Hashem which He loves, and has married the daughter of a strange god” (כִּי חִלֵּל יְהוּדָה קֹדֶשׁ יְיָ אֲשֶׁר אָהֵב, וּבָעַל בַּת אֵל נֵכָר). When His radiance departed from him due to their sins (כַּד אִסְתַּלַּק זִיוֵיהּ מִנֵּיהּ עַל חוֹבֵיהוֹן), he could not stand before Him (לָא הֲוָה לֵיהּ לְמֵיקַם קַמֵּיהּ), and the Matronita was distanced from the King (וְאִתָּרְכַת מַטְרוֹנִיתָא מִן מַלְכָּא), so that He would not leave her son among the nations to be destroyed (בְּדִיל דְּלָא יָכְלָא לְשַׁבְּקָא לָהּ לִבְרָהּ בֵּין עַמִּין לְמִקְטָּלְהוֹן).

And it was in the Holy Land (וְהֲוָה בְּאַרְעָא קַדִּישָׁא הוּא), in that land where the nations were foreign to His people (בְּהָא דִּיהוֹן עַמִּין נוּכְרָאִין מִן עַמֵּיהּ). It is to say: the Shekhinta entered with them into exile (צָבֵי לְמֵימַר: עָאַל שְׁכִינְתָּא בֵּינֵיהוֹן בְּגָלוּתָא), and at a time when it was not in the land, it was in the land of the nations, through the splendor of Yisrael (וְעִדָּנָא דְּלָא הֲוָה בְּאַרְעָא, וְהִיא בַּאֲרַע עַמִּין בְּזִיוָא דְּיִשְׂרָאֵל), the nations were preserved through their trade (אִסְתַּמָּרוּ עַמְמַיָּא דִּי בְּסַחֲרָנִיהוֹן). It was taught: Rabbi Yose said (תָּאנָא: אָמַר רִבִּי יוֹסֵי): there were two great princes beneath the Holy Throne of Glory (תְּרֵין רַבְרְבִין הֲווּ תַּחוֹת כָּרְסֵי יְקָרָא קַדִּישָׁא), and behold in His Name was one vessel in the bed (וְהָא בִּשְׁמֵיהּ חַד מָאנִי בַּעַרְסָא), that cast forth nuts of the palace (דְּהֲוָה שָׁדֵי אֲגוֹזֵיהּ דְּהֵיכָלָא). And behold we are in exile (וְהָא אֲנַן בְּגָלוּתָא), and nothing remains among us but that which is among its weapons (לָא אִשְׁתַּאֲר בֵּינָנָא אֶלָּא דָּא דְּבֵינֵי דְּזִינֵיהּ), and it is severed from the Name of Kudsha Berikh Hu (וְהוּא חָתוּךְ מִן שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).