Daf 237a (דַּף רל״ז ע״א)

And she proceeds, behold-just as Rabbi El'azar said (וְאָזְלָא הָא, כִּי הָא דְּאָמַר רִבִּי אֶלְעָזָר), it is written (כְּתִיב), “You have multiplied the nation; You have increased the joy” (הִרְבִּיתָ הַגּוֹי לוֹ הִגְדַּלְתָּ הַשִּׂמְחָה) (Isaiah 9). You have multiplied the nation (הִרְבִּיתָ הַגּוֹי) these are Yisrael (אִלֵּין יִשְׂרָאֵל), as it is written concerning them (דִּכְתִיב בְּהוּ), “For who is a great nation?” (כִּי מִי גּוֹי גָּדוֹל) (Deuteronomy 4). And it is written (וּכְתִיב), “One nation in the earth” (גּוֹי אֶחָד בָּאָרֶץ) (I Chronicles 17). “You have”-for His sake (לוֹ, בְּגִינֵיהּ). You have increased the joy-truly (הִגְדַּלְתָּ הַשִּׂמְחָה מַמָּשׁ), this is the Moon (דָּא סִיהֲרָא), which is magnified in light because of them-Yisrael (דְּאִתְרְבִּיאַת בִּנְהוֹרָא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל). The nations of the world are to the Sun (אוּמּוֹת הָעוֹלָם לְשִׁמְשָׁא), and Yisrael to the Moon (וְיִשְׂרָאֵל לְסִיהֲרָא) which of them is greater? (הֵי מִנַּיְיהוּ עָדִיף). Surely the Moon is higher (וַדַּאי סִיהֲרָא לְעֵילָא), and the Sun of the nations of the world (וְשִׁמְשָׁא דְּאוּמּוֹת הָעוֹלָם) is beneath this Moon (תְּחוֹת הַאי סִיהֲרָא הוּא), and that Sun shines from this Moon-or from its side (וְהַהוּא שִׁמְשָׁא מֵהַאי [נ״א: סִטְרָא] סִיהֲרָא נָהִיר). See what difference there is between Yisrael and them (חָמֵי מַה בֵּין יִשְׂרָאֵל לְהוּ). Yisrael are held by the Moon (יִשְׂרָאֵל אֲחִידוּ בְּסִיהֲרָא), and they are drawn through the upper Sun (וְאִשְׁתַּלְּשְׁלוּ בְּשִׁמְשָׁא עִלָּאָה), and they are unified in the place-some say: in it-which illumines the upper Sun (וְאִתְאַחֲדוּ בְּאֲתַר [בֵּיהּ] [נ״א: דְּנָהִיר לְשִׁמְשָׁא] דִּנְהִירָא מְשַׁמְּשָׁא עִלָּאָה), and they cleave to Him (וּמִתְדַּבְּקָן בֵּיהּ), as it is written (דִּכְתִיב), “But you who cleave to Hashem your God are alive, all of you, this day” (וְאַתֶּם הַדְּבֵקִים בַּי־י אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4). Yehudah, you are... (יְהוּדָה אַתָּה וְגו׳).

Rabbi Shim‘on said (רִבִּי שִׁמְעוֹן אָמַר), Molcho was established in Yehudah (מַלְכוּ לִיהוּדָה אִתְקְיַּים), and this is what we say (וְהַיְינוּ דְּאַמְרִינָן): What is written? (מַאי דִּכְתִיב), “This time I will thank Hashem” (הַפַּעַם אוֹדֶה אֶת ה׳) (Bereshit 29) because he is the fourth (בְּגִין דְּאִיהוּ רְבִיעָאָה), I will thank Hashem (אוֹדֶה אֶת ה׳) because he is the fourth leg of the throne (בְּגִין דְּאִיהוּ רַגְלָא רְבִיעָאָה לְכָרְסְיָא). Y-H-V (י״ה"ו) this is the mark of the supernal Name (דָּא רְשִׁימָא דִּשְׁמָא עִלָּאָה), and with what is it completed? With the final Heh-some say: with a Dalet (וּבְמָה אִשְׁתְּלִים, בְּה״א [נ״א: בְּדַל״ת]) and that is the final Heh of the Holy Name (וְהַיְינוּ ה״א בַּתְרָאָה דִּשְׁמָא קַדִּישָׁא). The Holy Name is complete in its letters (שְׁמָא קַדִּישָׁא שְׁלִים בְּאַתְּוָון), and the bond that unites them (וְקֶשֶׁר דְּאָחִיד לוֹן); because of this, Your brothers shall acknowledge you (יוֹדוּךָ אַחֶיךָ) for Molcho has surely appeared to be established in you (דְּמַלְכוּ לָךְ אִתְחַזְיָא לְאִתְקָיְימָא וַדַּאי). “And Yehudah still rules with El, and is faithful with the holy ones” (וִיהוּדָה עוֹד רָד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן) (Hosea 12) who are the holy ones? (מַאן קְדוֹשִׁים) These are the supernal holy ones (אִלֵּין קְדוֹשִׁים עֶלְיוֹנִין), who all acknowledge him (דְּכֻלְּהוּ אוֹדָן לְגַבֵּיהּ) and declare him faithful (וְשַׁוְיוּהָ נֶאֱמָן); for this reason, he is the foremost in everything (בְּגִין כָּךְ הוּא קַדְמָאָה בְּכוֹלָא), he is king over all (הוּא מַלְכָּא עַל כֹּלָּא).

Rabbi Shim‘on opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר), “All glorious is the King's daughter within” (כָּל כְּבוּדָּהּ בַּת מֶלֶךְ פְּנִימָה) (Psalms 45). All her glory (כָּל כְּבוּדָּהּ) this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). Her glory (כְּבוּדָּהּ) because He is glory (בְּגִין דְּאִיהוּ כָּבוֹד), one above the other (דָּא עַל דָּא), this one male, this one female-some say: this one female (דָּא דָּכָר, וְדָא נוּקְבָא [נ״א: דָּא נוּקְבָא]), and she is called her glory (וְאִתְקְרֵי כְּבוּדָּהּ). The King's daughter (בַּת מֶלֶךְ) this is Bat-Sheva (הַיְינוּ בַּת שֶׁבַע), daughter of the Voice which is a great Voice (בַּת קוֹל דְּאִיהוּ קוֹל גָּדוֹל), and this King is the supernal King (וְהַאי מֶלֶךְ עִלָּאָה הוּא). Within (פְּנִימָה) because there is a King who is not inward like Him (בְּגִין דְּאִית מֶלֶךְ דְּלָאו אִיהוּ לְגוֹ כַּוָּותֵיהּ), and this is her glory, the King's daughter (וְהַאי כְּבוּדָּהּ בַּת מֶלֶךְ). Her clothing is adorned with settings of gold (מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ) because she is enwrapped and united in supernal might (בְּגִין דְּאִתְלַבְּשַׁת וְאִתְאַחֲדַת בִּגְבוּרָתָא עִלָּאָה), and this, too, is called King (וְהַאי, אוּף נָמֵי מֶלֶךְ אִקְרֵי), and because of her the earth is sustained (וּבְגִינָהּ קָיְימָא אַרְעָא). When? At the time she is united in justice (אֵימָתַי בִּשְׁעָתָא דְּאִתְאַחֲדַת בְּמִשְׁפָּט), as you say (כְּמָא דְּאַתְּ אָמֵר), “A king by justice establishes the earth” (מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אָרֶץ) (Proverbs 29). And this is what we call Molcho of Heaven (וְדָא קָרֵינָן מַלְכוּ דִּשְׁמַיָּא), and Yehudah is united with it (וִיהוּדָה אִתְאַחִיד בָּהּ), and inherits the kingdom on earth (וְיָרִית מַלְכוּתָא דִּבְאַרְעָא).

Rabbi Yehudah-some say: Rabbi Abba Yehudah-and Rabbi Yitzḥak were walking along the road (רִבִּי [אַבָּא] יְהוּדָה וְרִבִּי יִצְחָק הֲווּ קָאָזְלֵי בְּאָרְחָא). Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק), let us begin with words of Orayta and go (נִפְתַּח בְּמִילֵּי דְּאוֹרַיְתָּא וְנִיזִיל). Rabbi Yitzḥak opened and said (פָּתַח רִבִּי יִצְחָק וְאָמַר): “He drove out the man, and He placed east of the Garden of Eden…” (וַיְגָרֶשׁ אֶת הָאָדָם וַיָּשֶׁכֵּן מִקֶּדֶם לְגַן עֵדֶן וְגו׳) (Bereshit 3). This verse has already been established by the Friends (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא). But “He drove out”-as a man who divorces his wife (אֲבָל וַיְגָרֶשׁ, כְּבַר נָשׁ דְּגָרִישׁ לְאִנְתְּתֵיהּ). The man-precisely (אֶת הָאָדָם דַּיְיקָא).

Come and see the mystery of the matter (תָּא חֲזֵי, רָזָא דְּמִלָּה): in what Adam sinned he was seized (אָדָם בְּמָה דְּחָטָא אִתְפַּס), and he caused death to himself and to the whole world (וְגָרִים מוֹתָא לֵיהּ וּלְכָל עַלְמָא), and he caused that tree in which he sinned to be distorted (וְגָרִים לְהַהוּא אִילָנָא דְּחָטָא בֵיהּ תֵּירוּכִין), to become crooked within it (לְאִתָּרְכָא בֵיהּ), and to remain crooked through his descendants forever (וּלְאִתְתָּרְכָא בִּבְנוֹי לְעָלְמִין). This is what is written: “He drove out the man” (וַיְגָרֶשׁ אֶת הָאָדָם) the (אֶת) precisely-just as it is written: “And I saw the Lord” (וָאֶרְאֶה אֶת ה׳) (Isaiah 7) so too here: the man (אֶת הָאָדָם). “And He placed east of the Garden of Eden…” (וַיָּשֶׁכֵּן מִקֶּדֶם לְגַן עֵדֶן וְגו׳) this is below (הַאי לְתַתָּא). And just as there are Cheruvim above (וּכְמָה דִּכְרוּבִים לְעֵילָא), so there are Cheruvim below (אִית כְּרוּבִים לְתַתָּא), and upon them this tree is praiseworthy (וְהַאי אִילָנָא אַשְׁרֵי עֲלַיְיהוּ). “And the flaming sword that turns…” (וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) these are the hands that grasp fiery flames (אִינוּן טָפְסֵי דְּשַׁלְּהוֹבֵי דְּאֶשָּׁא), from that flaming sword (מֵהַהוּא חַרְבָּא דְּמִתְלַהֲטָא). That turns (הַמִּתְהַפֶּכֶת) this is that sword (דָּא הַאי חַרְבָּא), which draws from two sides (דְּיָנְקָא בִּתְרֵין סִטְרִין), and is reversed from one side to another (וְאִתְהַפְּכָא מִסִּטְרָא דָּא לְסִטְרָא אָחֳרָא).

Another matter of “that turns” (דָּבָר אַחֵר הַמִּתְהַפֶּכֶת): this “flame” (דָּא לַהַט) these are the hands bearing the blaze-some say: of Kingship (אִינוּן טָפְסֵי דְּשַׁלְּהוֹבָא [נ״א: דְּמַלְכוּתָא]) which change at times into males and at times into females (דְּמִתְהַפְּכָן לְזִמְנִין גּוּבְרִין וּלְזִמְנִין נָשִׁין), and they turn from their place to all directions (וּמִתְהַפְּכָן מִדּוּכְתַּיְיהוּ לְכֹלָּא). And all this is to guard the path to the Tree of Life (וְכָל דָּא לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים). Who is the path?-as you say, (Isaiah 43): “Who makes a path in the sea” (מַאן דֶּרֶךְ, כְּמָא דְּאַתְּ אָמֵר: הַנּוֹתֵן בַּיָּם דָּרֶךְ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): rightly so, and this is certainly the case (שַׁפִּיר, וְהָכִי הוּא וַדַּאי) that Adam caused that tree in which he sinned to become crooked (דְּגָרִים אָדָם לְהַהוּא אִילָנָא דְּחָטָא בֵיהּ לְאִתָּרְכָא), and even the rest of humanity as well (וַאֲפִלּוּ שְׁאָר בְּנֵי עַלְמָא נָמֵי) as it says (Isaiah 2) “Because of your transgressions, your mother was sent away” (כְּמָא דְּאַתְּ אָמֵר: וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם). But you spoke well (אֲבָל שַׁפִּיר קָאֲמַרְתְּ), for it indeed implies from the context-as it is written (מִדּוּכְתֵּיהּ מַשְׁמַע דִּכְתִיב): “And He drove out the man” (וַיְגָרֶשׁ אֶת הָאָדָם) because this refers to the completed image of Adam (בְּגִין דְּדָא שְׁלִימוּ דְּאָדָם הוּא). And from that day the Moon was blemished (וּמֵהַהוּא יוֹמָא אִתְפְּגִים סִיהֲרָא), until Noach came and entered in repentance-some say: in the ark (עַד דְּאָתָא נֹחַ וְעָאל בְּתִּיוּבְתָּא [נ״א: בְּתֵיבוּתָא]).

The wicked came and it was blemished again (אָתוּ חַיָּיבַיָּא וְאִתְפְּגִים), until Avraham came-then it was fulfilled (עַד דְּאָתָא אַבְרָהָם [וְאִתְקַיְּימוּ]), and it stood complete in Ya‘akov and his sons (וְקָיְימָא בִּשְׁלִימוּ דְּיַעֲקֹב וּבְנוֹי). Then Yehudah came and took hold of it (וְאָתָא יְהוּדָה וְאָחִיד בֵּיהּ), and was strengthened in kingship (וְאִתְקַף בְּמַלְכוּתָא), and inherited for himself an eternal inheritance (וְאַחְסִין לֵיהּ אַחְסָנַת עָלְמִין) he and all his descendants after him (הוּא וְכָל בְּנוֹי בַּתְרוֹי).

This is what is written (הֲדָא הוּא דִכְתִיב): “Yehudah—you, your brothers shall praise you” (יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ) (Bereshit 49:8). Some say: because kingship belongs to him over them, as it is said: “For Yehudah prevailed over his brothers, and of him came the ruler” (I Chronicles 5) (נ״א: בְּגִין דְּדִילֵיהּ מַלְכוּתָא עֲלַיְיהוּ, כְּמָא דְּאַתְּ אָמֵר: כִּי יְהוּדָה גָּבַר בְּאֶחָיו, יוֹדוּךָ אַחֶיךָ). Indeed, at the moment when Yisrael stood at the sea (וַדַּאי בִּשְׁעָתָא דְּקָיְימוּ יִשְׂרָאֵל עַל יַמָּא), all acknowledged him (דְּכֻלְּהוּ אוֹדוּ לֵיהּ), and they descended after him into the sea (וְנָחֲתוּ אַבַּתְרֵיהּ בְּיַמָּא).