Daf 214a (דַּף רי״ד ע״א)

This is what is written: (Exodus 23) “Behold, I send an angel before you to guard you…” (הֲדָא הוּא דִּכְתִיב: הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ וְגו׳) not to say this in this world (לָא לְמַלָּלָא הָכִי), but in the World to Come (אֶלָּא בְּעָלְמָא דְאָתֵי), as we have explained regarding the sides (כַּד פָּרִישְׁנָא בְּסִטְרִין), and He guards them on the way (וְהוּא צוּרִין בְּאָרְחָא). I cause the Shekhinta to dwell among you, among those belonging to their Master in exile (אֲנָא שָׁרֵינָא שְׁכִינְתָּא בֵּינִיכוֹן לְמָארֵיהוֹן בְּגָלוּתָא), and she watches over you (וְהִיא נָטְרַת יַתְכוֹן), until she brings you to your land as you were before (עַד דְּתֵיתֵי יַתְכוֹן לְאַרְעֲכוֹן, כְּמָה דְּהֲוֵיתוּן מִקַּדְּמַת דְּנָא). “Which I have prepared” (אֲשֶׁר הֲכִינוֹתִי) as it was from the beginning (מוֹתָבָן מִקַּדְּמַת דְּנָא).

This Shekhinta is from Metatron (דָּא שְׁכִינְתָּא מִן מְטַטְרוֹ״ן), and the Matronita was separated from the King (וְאִתָּרְכַת מַטְרוֹנִיתָא מִן מַלְכָּא), until she returns to her place (עַד דְּתֵיתוּב לְאַתְרָהּ). And this is the secret of what is written: (Deuteronomy 3) “For only Og king of the Bashan remained of the remnant of the Rephaim; behold, his bed was a bed of iron…” (וְרָזָא: כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאָר מִיֶּתֶר הָרְפָאִים, הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל…), as we have explained in its place (כִּדְפָּרִישְׁנָא בְּאַתְרֵיהּ). And the path that is likened to exile guards them in exile (וְאָרְחָא דְּאִתְמְתַל לְגָלוּתָא, נָטַר יַתְהוֹן בְּגָלוּתָא), upon the affliction that will come upon you (עַל עַקְתָּא דְּתֵתֵי עֲלֵיכוֹן), until He shall come and bring you into the land, which was upheld for your ancestors and guarded (עַד דְּיֵיתֵי וְיֵיעוּל יַתְכוֹן לְאַרְעָא דְּקַיָּים לַאֲבָהַתְּכוֹן דְּאִתְנַטְרַת).

Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר): (Ruth 3) “Stay the night, and it shall be in the morning: if he will redeem you, good-let him redeem” (לִינִי הַלַּיְלָה וְהָיָה בַּבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): Mercy rules over judgment (שַׁלִּיט רַחֲמֵי עַל דִּינָא). (Bereshit 1): “And Elohim saw the light, that it was good” (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב). Tov (Good) and Ohr (Light) are equal (טוֹב וְאוֹר שָׁוִין) this is the source of inheritance (דְּהוּא מַבּוּעוֹי דְּנַחֲלִין), from which go forth the sea and the river of the world (דְּנָפַק מִנְּהוֹן יַמָּא וְנַחֲלָא דִּבְעָלְמָא).

It was taught: Rabbi Shimon said (תָּנָא אָמַר רִבִּי שִׁמְעוֹן): One time I ascended and descended to the river by the sources of inheritance (זִמְנָא חֲדָא סָלִיקְנָא וְנָחִיתְנָא לְאַנְהָרָא בְּמַבּוּעֵי דְּנַחֲלִין), and Rabbi Abba came after me (וְסָלִיק בַּתְרָאַי רִבִּי אַבָּא). He said to me: what are you engaged in? (אָמַר לִי: בְּמַאי עַסְקִיתוּ). I said to him: in this verse (Ecclesiastes 1) “All the rivers go to the sea, but the sea is not full” (אָמָרִית לֵיהּ: בְּהַאי קְרָא: דְּכָל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם, וְהַיָּם אֵינֶנּוּ מָלֵא). From its radiance were formed all the great ones of the world (מִזִּיוֵיהּ אִתְבְּרִיאוּ כָּל רַבְרְבַיָּיא דְּמִן עַלְמָא), and from its radiance were inspired all the rivers (וּמִן זִיוֵיהּ אִתְנְבִּיעוּ כָּל נַחֲלַיָּיא). These rivers are in reference to this verse (נַחֲלַיָּיא הֲווּ אִינוּן לְהַאי קְרָא), for in this exile (דְּמֵאִיכֵי בְּהַאי גָּלוּתָא), where the darkness is enveloping (דְּהָא חֲשׁוֹכָא כָּמוּפְלָא), the affection of Imma has worked for them (חִבָּתָא דְּאִמָּא עָבִיד לְהוּ), and if not, the river has worked through her daughter (וְאִי לָאו, נַחֲלָא עָבִיד בְּרַתֵּיהּ).

The great one is the second [aspect] (רַבְרְבָא תָּנִינָתָא הוּא), it is under the Holy (הוּא תְּחוֹת קַדִּישָׁא), who guards the chambers of the palace (דְּגָנֵי אֲגְנִין דְּהֵיכָלָא). For that greatness of Yisrael that was appointed over them (דְּהָא רַבְרְבָא דְּיִשְׂרָאֵל דְּאִתְמַנֵּי עֲלֵיהוֹן), in all times when the Matronita was with the King (בְּכָל עִידָן דְּהֲוַת מַטְרוֹנִיתָא עִם מַלְכָּא), Metatron would go out and enter before them (הֲוָה נָפִיק וְעָאל קֳדָמֵיהוֹן מְטַטְרוֹ״ן). And he would receive their service to Kudsha Berikh Hu like a fire (וְהוּא קָבִּיל פּוּלְחַנְהוֹן לְקוּדְשָׁא בְּרִיךְ הוּא כְּנוּרָא). When the fire was annulled and they were exposed (כַּד אִתְבַּטִּיל נוּרָא וְאִתְגַּלִּיאוּ), her radiance departed (אִסְתַּלַּק זִיוָהּ), and the Matronita departed from the King (וְאִסְתַּלְּקָא מַטְרוֹנִיתָא מִן מַלְכָּא). But this was not completed until the other side came (הָא לָא הֲוָה שְׁלִים עַד דְּיֵיתֵי גִּיסָא אָחֳרָא), which was not in the numbered exile (דְּלָא הֲוָה בְּגָלוּתָא מָנִיתָא). And their name, which is called “hand,” is the source for all (וּשְׁמָהָן דְּאִתְקְרִיאַת יָד, הִיא מַבּוּעָא לְכֹלָּא), and you will find the Hand of Hashem (וְתִשְׁכַּח יַד יהוה): (Isaiah 59) “Behold, the hand of Hashem is not too short…” (הֵן לֹא קָצְרָה יַד יהוה). The hand is not mentioned except in the Name of One (דְּלָא אִדְכַּר יָדָא אֶלָּא בִּשְׁמָא דְּחַד).

Rabbi El‘azar came and asked Rabbi Shimon his father (אֲתָא רִבִּי אֶלְעָזָר וְשָׁאַל לְרִבִּי שִׁמְעוֹן אֲבוּהִי), and wept, and said to him (וּבְכָה וְאָמַר לֵיהּ): Reveal to me this secret, my father, my master (גַּלֵּי לִי הַאי רָזָא, אַבָּא מָארִי). He said to him (אָמַר לֵיהּ): In this verse it is revealed to you (בְּהַאי קְרָא אִתְגַּלִּי לָךְ): (Exodus 17) “For a hand is upon the throne of Yah; war to Hashem with Amalek…” (כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַייָ).

Throne is for Havayah (כֵּס בְּגִין הוי״ה), dominion of mercy over judgment (שַׁלִּיט רַחֲמֵי עַל דִּינָא). It means to say: May it be the will that it be for the world in the place of might (צָבֵי לְמֵימַר: יְהֵא רַעֲוָא דִּיְהֵא לְעָלְמָא בַּאֲתַר גְּבוּרָת), the Great Hand of Hashem was the battle in Egypt (יַד ייָ רַבָּתָא קְרָבָא דַּהֲוָת בְּמִצְרַיִם), and if not, they would have been in judgment (וְאִי לָאו, הֲווּ בְּדִינֵי). And Mashiach will come (וְיֵיתֵי מְשִׁיחָא), he will come with joy, with a great hand (יֵיתֵי בְּחַדְּתוּ בִּידָא רַבָּתָא), and he will wage war with Amalek (וְיִגַּח קְרָבָא בַּעֲמָלֵק). (Exodus 13): “With a mighty hand Hashem brought you out of Egypt” (בְּחֹזֶק יָד הוֹצִיאֲךָ ייָ מִמִּצְרַיִם). And when the Name of the Hand is in strength, the Hand alone (וְכַד יֵיתֵי שְׁמָא דְּיַד בְּתוּקְפָּא, יְדָא לְחוּדֵיהּ), that is the time that the battle with Amalek will be waged (הוּא בְּעִידָנָא דִּיַגִּיחַ קְרָבָא בַּעֲמָלֵק), and Mashiach will come (לֵיתֵי מְשִׁיחָא). Rabbi El‘azar supports this: (Zechariah 14) “And Hashem shall go forth and fight against those nations as on the day He fought, on the day of battle” (רִבִּי אֶלְעָזָר מְסַיֵּיעַ: וְיָצָא ייָ וְנִלְחַם בַּגּוֹיִם הָהֵם כְּיוֹם הִלָּחֲמוֹ בְּיוֹם קְרָב). Throne is for the sake of YHVH (כ״ס בְּגִין יָדו״ד).

Come and see (תָּא חֲזֵי): How great is the Great Hand that the supernal Hand did not reach (כַּמָּה הִיא יְדָא רַבָּתָא דְּלָא מָטָא לְהַאי יְדָא עִלָּאָה), for the great patriarchs did not guard it (לַאֲבָהָן רַבְרְבָא לָא אֲגְנִין). And with that Hand they went forth from Egypt (וּבְדָא יְדָא נָפְקוּ מִמִּצְרַיִם), because they were equalized, vessel to vessel (בְּגִין דְּמִשְׁוְיָין שָׁוִין, מַנִּי ד׳ לְד׳), equal this to that (שָׁוִין דָּא דְּרָע), the Name of the Great Hand, which shall come forth from those who are equal in their letters, in their numerical values (שְׁמָא דְּיְדָא רַבָּתָא דִּיִפּוּק מִן אִינוּן שָׁוִין בְּאַתְוָותְהוֹן דְּמִנְיָנֵיהוֹן כְּמִנְיָנֵיהוֹן), that it shall receive two Hands-two (דְּקִבְּלָא תְּרֵין יַד, תְּרֵין).