Daf 231a (דַּף רל״א ע״א)

Another matter: this is the Tzaddik, from whom blessings issue forth to all those below (דָּבָר אַחֵר, דָּא אִיהוּ צַדִּיק דְּמִינֵיהּ נָפְקִין בִּרְכָּאן לְכֻלְּהוּ תַּתָּאֵי), and all the holy beings-some say: these (נ״א: אִינּוּן) all are blessed (וְכָל חֵיוָון קַדִּישָׁן, כֻּלְּהוּ אִתְבָּרְכָאן), from that conduit that flows to the lower ones (מִן הַהוּא נְגִידוּ דְּנָגִיד לְתַתָּאֵי). And because of this it is written: “I have made a covenant with My chosen one” (Psalms 89) (וּבְגִין כָּךְ כְּתִיב, כָּרַתִּי בְּרִית לִבְחִירִי), “I have sworn to David My servant” (נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי); this is the secret of faith (דָּא רָזָא דִּמְהֵימְנוּתָא), which is continually upheld in this Tzaddik (דְּאִיהוּ קָיְימָא תָּדִיר בְּצַדִּיק דָּא), the sustenance of the world (קִיּוּמָא דְעָלְמָא), so that they not be dispersed forever (דְּלָא יִתְבַּדְּרוּן לְעָלְמִין) except during the time of exile (בַּר בִּזִמְנָא דְּגָלוּתָא), when the conduit of blessings is held back (דִּנְגִידוּ דְּבִרְכָּאן אִתְמְנָעוּ), and the secret of faith is not fulfilled (וְרָזָא דִּמְהֵימְנוּתָא לָא אִשְׁתַּלִּים), and all joy is withheld (וְכָל חֶדְוָון אִתְמְנָעוּ). And when night enters (וְכַד עָיִיל לֵילְיָא), from that moment (מֵהַהוּא זִמְנָא), joy does not enter before the King (חֶדְוָון לָא עָאלוּ קַמֵּי מַלְכָּא). And even though joy is not awakened (וְאַף עַל גַּב דְּחֶדְוָון לָא אִתְעָרוּ), nevertheless, outside they stand and sing songs (אֲבָל לְבַר קָיְימֵי וּמְזַמְּרֵי שִׁירָתָא). And when the night divides (וְכַד אִתְפְּלִיג לֵילְיָא), and awakening ascends from below to above (וְאִתְעָרוּתָא סָלְקָא מִתַּתָּא לְעֵילָא), then Kudsha Berikh Hu arouses all the heavenly hosts to weeping (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַתְעַר כָּל חֵילֵי שְׁמַיָּא לִבְכִיָּה), and He strikes the firmament (וּבָעַט בִּרְקִיעָא), and the supernal and lower beings tremble (וְאִזְדַּעְזְעָן עִלָּאֵי וְתַתָּאֵי). And there is no rest before Him (וְלֵית נַיְיחָא קַמֵּיהּ), except at the time when there is arousal below through Orayta (בַּר בִּזִמְנָא דְּמִתְעָרֵי לְתַתָּא בְּאוֹרַיְּיתָא). Then Kudsha Berikh Hu and all those Neshamot of the Righteous who are with Him (כְּדֵין, קוּדְשָׁא בְּרִיךְ הוּא וְכָל אִינוּן נִשְׁמָתִין דְּצַדִּיקִיָּיא דְעִמֵּיהּ), all listen and rejoice in that voice, and then there is rest (כֻּלְּהוּ צַיְּיתִין וְחָדְיָין לְהַהוּא קָלָא וּכְדֵין נַיְיחָא). Some say: before Him, and rest comes to all the Neshamot of the Righteous with Him (נ״א: קַמֵּיהּ וְאָתֵי נַיְיחָא לְכָלְהוּ נִשְׁמָתִין דְּצַדִּיקִיָּיא עִמֵּיהּ), before Him it is found (קַמֵּיהּ אִשְׁתַּכַּח).

Because from the day the Mikdash below was destroyed (בְּגִין דְּמִיּוֹמָא דְּאִתְחָרִיב מַקְדְּשָׁא לְתַתָּא), Kudsha Berikh Hu swore that He would not enter the upper Yerushalayim (אוֹמֵי קוּדְשָׁא בְּרִיךְ הוּא, דְּלָא יֵיעוּל בְּגוֹ יְרוּשְׁלֵם דִּלְעֵילָא), until Yisrael enter the lower Yerushalayim (עַד דְּיַעֲלוּן יִשְׂרָאֵל לִירוּשְׁלֵם דִּלְתַּתָּא). As it is written, “The Holy One is within you, and I shall not enter the city” (Hosea 11) (דִּכְתִיב, בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר), and this has been established by my Friends (וְהָא אוּקְמוּהָ חַבְרַיָּיא).

And all those who sing (וְכָל אִינוּן מְזַמְּרֵי), stand outside (קָיְימֵי לְבַר), and utter songs (וְאָמְרֵי שִׁירָתָא), during the three watches of the night (בִּתְלַת פַלְגֵי לֵילְיָא), and all of them give praise with known praises (וְכֻּלְּהוּ מְשַׁבְּחָן בִּתּוּשְׁבָּחְתָּן יְדִיעָאן), and all the hosts of heaven (וְכֻּלְּהוּ חֵילֵי שְׁמַיָּא), all are aroused at night (כֻּלְּהוּ מִתְעָרֵי בְּלֵילְיָא), and Yisrael by day (וְיִשְׂרָאֵל בִּימָמָא). And Kedushah is not sanctified above (וּקְדוּשָּׁה לָא מְקַדְּשֵׁי לְעֵילָא), until Yisrael sanctify below (עַד דִּמְקַדְּשֵׁי יִשְׂרָאֵל לְתַתָּא), and then all the heavenly hosts sanctify the Holy Name together (וּכְדֵין כָּל חֵילֵי שְׁמַיָּא מְקַדְּשֵׁי שְׁמָא קַדִּישָׁא כְּחֲדָא). And because of this, Yisrael are holy (וְעַל דָּא יִשְׂרָאֵל קַדִּישִׁין), they are sanctified from above and below together (מִתְקַדְּשִׁין מֵעִלָּאֵי וְתַתָּאֵי). Some say: because the holiness of the Name of Kudsha Berikh Hu does not ascend except from above and below together (נ״א: בְּגִין דְּקִדּוּשָׁא דְשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא לָא סַלִּיק אֶלָּא מֵעִלָּא וּמִתַּתָּא כְּחֲדָא). This is what is written: “You shall be holy, for I, Hashem your God, am holy” (Leviticus 19) (הֲדָא הוּא דִּכְתִיב, קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ אֱלֹהֵיכֶם).

Rabbi Yose opened and said (פָּתַח רִבִּי יוֹסֵי וְאָמַר), “Upon what are its foundations sunk?” (Job 38) (עַל מָה אֲדָנֶיהָ הָטְבָּעוּ). This verse Kudsha Berikh Hu said to him (הַאי קְרָא קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ), for when He created the world, He did not create it except upon supports (בְּגִין דְּכַד בָּרָא עַלְמָא, לָא בָּרָא לֵיהּ אֶלָּא עַל סָמְכִין), which are the seven supports of the world (דְּאִינוּן ז׳ סָמְכִין דְּעָלְמָא), as it is said: “She carved out her seven pillars” (Proverbs 9) (כְּמָא דְּאַתְּ אָמֵר, חָצְבָה עַמּוּדֶיהָ שִׁבְעָה), and those supports are not known upon what they stand (וְאִינוּן סָמְכִין לָא אִתְיְידַע עַל מָה קָיְימִין).

Because He is the deep, hidden secret of all secrets (בְּגִין דְּאִיהוּ רָזָא עֲמִיקָא סְתִימָא דְּכָל סְתִימָן), and the world was not created until He took one stone (וְעַלְמָא לָא אִתְבְּרֵי, עַד דְּנָטַל אַבְנָא חָדָא), and this is the stone called the Foundation Stone (Even Shetiyah) (וְאִיהוּ אַבְנָא דְּאִתְקְרֵי אֶבֶן שְׁתִיָּיָה), and Kudsha Berikh Hu took it and cast it into the depths (וְנָטַל לָהּ קוּדְשָׁא בְּרִיךְ הוּא, וְזָרַק לָהּ לְגוֹ תְּהוֹמָא), and it was struck from above to below (וְאִתְנְעִיץ מֵעֵילָא לְתַתָּא), and from it the world was planted (וּמִנֵּיהּ אִשְׁתִּיל עָלְמָא). And it is the central point of the world (וְאִיהִי נְקוּדָה אֶמְצָעִיתָא דְּעָלְמָא), and upon this point stands the Holy of Holies (וּבְהַאי נְקוּדָה קָיְימָא קֹדֶשׁ הַקֳּדָשִׁים). This is what is written: “Or who cast its cornerstone?” (Job 38) (הֲדָא הוּא דִּכְתִיב, אוֹ מִי יָרָה אֶבֶן פִּנָּתָהּ). As it is said: “A tested stone, a precious cornerstone” (Isaiah 28) (כְּמָא דְּאַתְּ אָמֵר, אֶבֶן בֹּחַן פִּנַּת יִקְרַת). And it is written: “The stone the builders despised became the cornerstone” (Psalms 118) (וּכְתִיב, אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה).

Come and see, this stone is composed of fire, wind, and water (תָּא חֲזֵי, הַאי אֶבֶן אִתְכָּרֵי מֵאֶשָּׁא וּמֵרוּחָא וּמִמַּיָּא), and it congealed from all of them (וְאִתְגְּלִיד מִכֻּלְּהוֹ), and became one stone (וְאִתְעֲבִיד אַבְנָא חָדָא), and it stands over the depths (וְקָיְימָא עַל תְּהוֹמֵי), and at times water bursts forth from it (וּלְזִמְנִין נָבְעִין מִנֵּיהּ מַיָּא), and the depths become filled (וְאִתְמַלְיָין תְּהוֹמֵי). And this stone stands as a sign in the center of the world (וְהַאי אַבְנָא קָיְימָא לְאָת בְּאֶמְצָעִיתָא דְּעָלְמָא), and this is the stone that Ya‘akov established and planted (וְהַאי אִיהוּ אֶבֶן דְּקִיֵּים וְאַשְׁתִּיל יַעֲקֹב), as the planting and foundation of the world (שְׁתִילוּ וְקִיּוּמָא דְּעָלְמָא). This is what is written: “And Ya‘akov took a stone and set it as a pillar” (Bereshit 31) (הֲדָא הוּא דִּכְתִיב, וַיִּקַּח יַעֲקֹב אָבֶן וַיְרִימֶהָ מַצֵּבָה). “And this stone that I have set as a pillar…” (Bereshit 28) (וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה וְגו׳), and this is the stone that Ya‘akov placed (וְכִי הַאי אֶבֶן שַׁוֵּי לֵיהּ יַעֲקֹב). And this stone was created first (וְהָא הַאי אֶבֶן אִתְבְּרֵי בְּקַדְמִיתָא), when Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא).

But He established it-Some say: and even now, Ya‘akov established it; and behold, before the world was created, it already existed; but Ya‘akov established it (נ״א: וְכִי הַשְׁתָּא שַׁוֵּי לֵיהּ יַעֲקֹב. וְהָא עַד לָא אִתְבְּרֵי עָלְמָא הֲוָת, אֶלָּא דְּיַעֲקֹב שַׁוֵּי לָהּ), as a sustenance both above and below (קִיּוּמָא דִּלְעֵילָא וּלְתַתָּא), and for this it is written: “that I have set as a pillar” (וְעַל דָּא אֲשֶׁר שַׂמְתִּי מַצֵּבָה כְּתִיב). What is “that I have set”? It is written: “It shall be the house of Elohim” (מַהִי אֲשֶׁר שַׂמְתִּי, דִּכְתִיב, יִהְיֶה בֵּית אֱלֹהִים), that He made it a dwelling place above, here below (דְּשַׁוֵּי מְדוֹרָא דִּלְעֵילָא הָכָא).

Come and see, this stone has upon it seven eyes (תָּא חֲזֵי, הַאי אֶבֶן אִית עֲלָהּ שִׁבְעָה עֵינַיִם), as it is said: “Upon one stone are seven eyes” (Zechariah 3) (כְּמָא דְּאַתְּ אָמֵר, עַל אֶבֶן אַחַת שִׁבְעָה עֵינַיִם). Why is it called Shetiyah [Foundation]? (עַל מָה אִתְקְרִיאַת שְׁתִיָּיָה) One, because from it the world was planted (חַד דְּמִנָּהּ אִשְׁתִּיל עָלְמָא); and two, Shetiyah means “He placed YAH” (וְחַד, שְׁתִיָּיָה. שָׁת יָה), for Kudsha Berikh Hu made it so that the world would be blessed from it (דְּשַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא לָהּ לְאִתְבָּרְכָא מִנָּהּ עָלְמָא), because the world is blessed from it (בְּגִין דְּעָלְמָא מִנָּהּ מִתְבָּרְכָא).

And come and see: at the time the sun enters (וְתָּא חֲזֵי, בִּשְׁעָתָא דְּעָאל שִׁמְשָׁא), those Keruvim that stand in this place (הַנֵּי כְּרוּבִים דְּקָיְימִין בְּהַאי דוּכְתָּא), and sit in the form of an aleph (וְהֲווּ יָתְבֵי בְּאָת), would lift their wings upward (הֲווּ אַקְשָׁן גַּדְפַּיְיהוּ לְעֵיל), and spread them (וּפָרְשֵׂי לוֹן), and the sound of the melody of their wings would be heard above (וְאִשְׁתְּמַע קוֹל נִגּוּנָא דְּגַדְפַּיְיהוּ לְעֵילָא), and then the angels would begin to sing (וּכְדֵין שָׁרָאן לְנַגְנָא אִינוּן מַלְאָכִין), those who recite song in the night service (דְּאָמְרֵי שִׁירָתָא בְּשֵׁירוּתָא דְּלֵילְיָא), in order that the glory of Kudsha Berikh Hu rise from below to above (בְּגִין דְּיִסַּלַּק יְקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא מִתַּתָּא לְעֵילָא). And what song would they sing? The melody of the wings of the Keruvim (וּמַאי שִׁירָתָא הֲווּ אָמְרוּ, הַהוּא נִגּוּנָא דְּגַדְפַּיְיהוּ דִּכְרוּבִים), “Behold, bless Hashem, all you servants of Hashem…” (Psalms 134) (הִנֵּה בָּרְכוּ אֶת יְיָ כָּל עַבְדֵּי יְיָ וְגו׳), “Lift up your hands in holiness…” (שְׂאוּ יְדֵיכֶם קֹדֶשׁ וְגו׳), and then this becomes the song for the supernal angels to chant (וּכְדֵין אִיהוּ שִׁירָתָא לְאִינוּן מַלְאֲכֵי עִלָּאֵי לְזַמָּרָא).