Notes

1. Ketem Paz on Zohar: “A lion cub is Yehudah—at first a cub and afterward a lion” (גּוּר אַרְיֵה יְהוּדָה בְּקַדְמִיתָא גּוּר וּלְבָתַר אַרְיֵה), and the secret of the matter is that at first he is a youth (וְרָזָא דְּמִלָּה בְּקַדְמִיתָא נַעַר), meaning that the attribute of Yehudah is sometimes related to a youth, in the secret of “train the youth,” who guards the gate (יֹאמַר כִּי מִדָּתוֹ שֶׁל יְהוּדָה תִּתְיַחֵס פַּעַם אֶל נַעַר בְּסוֹד חֲנֹךְ לַנַּעַר הוּא שׁוֹמֵר הַפֶּתַח), and at times it is related to a man when it takes the form of a human upon the throne (וְלִפְעָמִים תִּתְיַחֵס אֶל אִישׁ בִּהְיוֹתָהּ דְּמוּת אָדָם עַל הַכִּסֵּא), thus the level of Yehudah rises from a small degree to a great degree (אָמַר כִּי כֵּן יִהְיֶה מַעֲלָתוֹ שֶׁל יְהוּדָה עוֹלָה מַעְלָה מַעְלָה מִמַּדְרֵגָה קְטַנָּה לְמַדְרֵגָה גְּדוֹלָה). “From the prey, my son, you have risen” (מִטֶּרֶף בְּנִי עָלִיתָ), meaning that the Angel of Death, which dwells at the feet of this attribute, departed from him and did not remain his portion (יֵרָצֶה כִּי מַלְאַךְ הַמָּוֶת הַשּׁוֹכֵן בְּרַגְלֵי מִדָּתוֹ נִסְתַּלֵּק מִמֶּנּוּ וְלֹא רָצָה לִהְיוֹת מֵחֶלְקוֹ), and this is “from the prey, my son, you have risen,” that you rose from the portion of the devourer (וְזֶהוּ מִטֶּרֶף בְּנִי עָלִיתָ מֵחֵלֶק אוֹתוֹ הַטּוֹרֵף), for Yehudah inclined toward holiness and not toward the devouring side (כִּי יְהוּדָה הָיְתָה לְקָדְשׁוֹ וְלֹא נָטָה לְצַד הַטּוֹרֵף). “He crouched in the exile of Bavel” (כָּרַע בְּגָלוּתָא דְּבָבֶל), meaning they hold fast to their faith even though the nations entice them and say “come and we will make you rulers,” but they do not listen (כְּלוֹמַר מַחֲזִיקִין בֶּאֱמוּנָתָם אַף עַל פִּי שֶׁהָאֻמּוֹת מְפַתִּים אוֹתָם וְאוֹמְרִים בּוֹאוּ וְנַעֲשֶׂה מִכֶּם שָׂרִים וְאֵינָם שׁוֹמְעִים), and another explanation is that the crouching and lying mentioned is not from weakness (דָּבָר אַחֵר יֹאמַר כִּי הַכְּרִיעָה וְהָרְבִיצָה הַנִּזְכָּרִים אֵינָם מֵחֻלְשָׁה), but like a lion that crouches only in order to seize prey (אֶלָּא כְּרְבִיצַת הָאַרְיֵה שֶׁאֵינוֹ רוֹבֵץ אֶלָּא לִטְרוֹף), so too the Shekhinah, although it is said of her “she has fallen, she will not rise,” her fall is like the crouching of the lion in order to take vengeance on the nations (כָּךְ הַשְּׁכִינָה אַף עַל פִּי שֶׁנֶּאֱמַר בָּהּ נָפְלָה לֹא תוֹסִיף קוּם נְפִילָתָהּ הִיא כְּנְפִילַת הָאַרְיֵה בְּגִין לִנְקֹם מִשְּׁאָר עַמִּים), as it is said “he cries out with great strength” (כְּדִכְתִיב צוֹעֶה בְּרֹב כֹּחוֹ).

2. Mikdash Melekh on Zohar: “At first, a youth” (בְּקַדְמִיתָא נַעַר): this means when Malchut is in a state of smallness it is called “youth,” whose numerical value is three hundred and twenty, alluding to the judgments within it (פֵּירוּשׁ כְּשֶׁהַמַּלְכוּת בְּסוֹד הַקַּטְנוּת אָז נִקְרֵאת נַעַר גִּימַטְרִיָּא ש״ך לִרְמוֹז עַל ש״ך דִּינִים שֶׁבָּהּ), “and afterward, a man” (וּלְבָתַר אִישׁ), meaning that in its greatness it is called “man” (פֵּירוּשׁ בִּגְדֻלָּתָהּ נִקְרֵאת אִישׁ). “And from that prey the Shekhinah ascended” (וּמֵהַהוּא טֶרֶף אִסְתַּלְּקַת שְׁכִינְתָּא), meaning that there is no nourishment to the Other Side from Malchut, Heaven forbid (וְרָצוֹן לוֹמַר שֶׁאֵין יְנִיקָה לַסִּטְרָא אַחֲרָא מִן הַמַּלְכוּת חַס וְשָׁלוֹם). “Like a lion that is strong” (כְּאַרְיֵה דְּאִיהוּ תַּקִּיפָא), “in another place of hers without the letter Yod” (בְּאַתַר אַחֲרָא שֶׁלָּהּ בְּלֹא יו״ד), “that the Shekhinah will rise in this Name, and it is the secret of the letter Mem” (דְּשְׁכִינְתָּא תָּקוּם בְּשְׁמָא דָּא וְאִיהוּ רָזָא דְּמ׳), meaning that the Shekhinah will rise from exile through the power of the Name Yah, which are Abba and Imma, who rectify Malchut (וְרָצוֹן לוֹמַר שֶׁהַשְּׁכִינָה תָּקוּם מִן הַגָּלוּת בְּכֹחַ שֵׁם י״ה שֶׁהֵם אַבָּא וְאִמָּא הַמְתַקְּנִים הַמַּלְכוּת), and the verse mentions Binah and not Abba because Abba is concealed within Imma (וּמַה שֶּׁהִזְכִּיר הַכָּתוּב אֶת בִּינָה וְלֹא אֶת אַבָּא מִפְּנֵי שֶׁאַבָּא טָמִיר בְּגוֹ אִמָּא). “In the hand of Duma, who is appointed over Gehenna” (בְּיָדָא דְּדוּמָה דְּאִתְמְסַר מְמַנָּא עַל גֵּיהִנֹּם), as it is written “He guards your soul” (הֲדָא הוּא דִכְתִיב יִשְׁמֹר אֶת נַפְשֶׁךָ). The reason for this opening on the verse “binding his donkey to the vine” (טַעַם פְּתִיחָה זוֹ עַל פּ׳ אֹסְרִי לַגֶּפֶן) is to say that just as the Holy One Blessed Be He guards the righteous from descending to Gehenna, so “binding to the vine” refers to Malchut, called “vine,” through which the Holy One Blessed Be He subdues the shell called “city,” so that it will not harm Israel when they do the will of the Omnipresent (לוֹמַר כְּשֵׁם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵר אֶת הַצַּדִּיקִים מִלָּרֶדֶת לְגֵיהִנֹּם כָּךְ אֹסְרִי לַגֶּפֶן עִירָה עַל יְדֵי הַמַּלְכוּת שֶׁנִּקְרֵאת גֶּפֶן מַכְנִיעַ הקב״ה לַקְּלִיפָּה הַנִּקְרֵאת עִיר שֶׁלֹּא יַזִּיקוּ לְיִשְׂרָאֵל כְּשֶׁעוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם).

3. Nefesh David on Zohar: “And from that prey the Shekhinah ascended” (וּמֵהַהוּא טֶרֶף אִסְתַּלְּקַת שְׁכִינְתָּא): it can be explained that from that prey which the Angel of Death seizes, from this also the Shekhinah ascends (יֵשׁ לוֹמַר שֶׁמִּן הַטֶּרֶף שֶׁטּוֹרֵף מַלְאַךְ הַמָּוֶת מִזֶּה גַּם כֵּן אִסְתַּלְּקַת וְנִתְעַלֵּית שְׁכִינְתָּא), through the raising of feminine waters from the souls of the righteous at their passing (עַל יְדֵי הַעֲלָאַת מַ״ן מִנִּשְׁמוֹתֵיהֶם שֶׁל צַדִּיקִים בְּמִיתָתָם), and see below (וְעַיֵּן לְקַמָּן), and it appears that upon this continues the statement “Rabbi Ḥiyya opened,” on the verse “binding to the vine,” etc. (וְנִרְאֶה שֶׁעַל זֶה נִמְשָׁךְ מַאֲמַר פָּתַח ר׳ חִיָּיא דִּלְהַלָּן עַל פָּסוּק אֹסְרִי לַגֶּפֶן וְכוּ׳), see there (עַיֵּן שָׁם).

4. Sulam: “A lion cub is Yehudah” (גּוּר אַרְיֵה יְהוּדָה): at first he was a cub, and afterward a lion (מִתְּחִלָּה הָיָה גּוּר וְאַחַר כָּךְ אַרְיֵה), and therefore it repeats and says “cub” and “lion” (וְעַל כֵּן כָּפַל וְאָמַר גּוּר וְאַרְיֵה). And the secret of the matter is (וְסוֹד הַדָּבָר), at first, when Ze’ir Anpin is in Mochin of קטנות, he is called “youth” (מִתְּחִלָּה כְּשֶׁזְּעֵיר אַנְפִּין בְּמוֹחִין דְּקַטְנוּת נִקְרָא נַעַר), and afterward, when he is in Mochin of גדלות, he is called “man,” as it is written “Hashem is a man of war” (וְאַחַר כָּךְ כְּשֶׁהוּא בְּמוֹחִין דְּגַדְלוּת נִקְרָא אִישׁ שֶׁכָּתוּב ה׳ אִישׁ מִלְחָמָה), and so too Yehudah (וְאַף יְהוּדָה כֵּן), in Mochin of קטנות he is called “cub,” and in Mochin of גדלות he is called “lion” (בְּמוֹחִין דְּקַטְנוּת נִקְרָא גּוּר וּבְמוֹחִין דְּגַדְלוּת נִקְרָא אַרְיֵה). “From the prey, my son, you have risen” (מִטֶּרֶף בְּנִי עָלִיתָ): he asks, what is “from the prey” (שׁוֹאֵל מַהוּ מִטֶּרֶף), and answers, it includes the Angel of Death, who stands over prey to cut off the children of the world, and there is none to save (וּמֵשִׁיב הוּא כּוֹלֵל אֶת מַלְאַךְ הַמָּוֶת שֶׁעוֹמֵד עַל הַטֶּרֶף לְהַכְרִית אֶת בְּנֵי הָעוֹלָם וְאֵין מַצִּיל), as it is written “and he tears and none saves” (כְּמוֹ שֶׁאַתָּה אוֹמֵר וְטוֹרֵף וְאֵין מַצִּיל), and from that prey the Shekhinah departed (וּמִטֶּרֶף הַהוּא נִסְתַּלְּקָה הַשְּׁכִינָה). And about this it says “from the prey, my son, you have risen” (וְעָלָיו אוֹמֵר מִטֶּרֶף בְּנִי עָלִיתָ), that Yehudah was saved from the Angel of Death, which is the Satan and the evil inclination, and did not stumble in it (שֶׁיְּהוּדָה נִצַּל מִמַּלְאַךְ הַמָּוֶת שֶׁהוּא הַשָּׂטָן וְהוּא יֵצֶר הָרָע וְלֹא נִכְשַׁל בּוֹ).

5. Sulam: “He crouched—in the exile of Bavel,” etc. (כָּרַע בְּגָלוּתָא דְּבָבֶל וְכוּ׳): “he crouched” is said regarding the exile of Bavel (כָּרַע נֶאֱמַר עַל גָּלוּת בָּבֶל), “he lay down” in the exile of Edom (רָבַץ בְּגָלוּת אֱדוֹם), “like a lion,” which is mighty (כְּאַרְיֵה שֶׁהוּא גִּבּוֹר), “and like a lioness,” which is stronger than a lion (וְכְלָבִיא שֶׁהוּא יוֹתֵר חָזָק מֵאַרְיֵה), thus Israel are mighty (כָּךְ יִשְׂרָאֵל גִּבּוֹרִים הֵם), for the people of the world, worshippers of stars and constellations, entice and pressure them (שֶׁבְּנֵי הָעוֹלָם עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת מְפַתִּים וְלוֹחֲצִים אוֹתָם), yet they stand firm in their faith and in their customs like a lion and like a lioness (וְהֵם עוֹמְדִים בְּדָתָם וּבְמִנְהֲגֵיהֶם כְּאַרְיֵה וְכְלָבִיא).

6. Sulam: “Thus the Shekhinah,” etc. (כָּךְ שְׁכִינְתָּא וְכוּ׳): so too the Shekhinah (אַף הַשְּׁכִינָה כָּךְ), even though it is written “she has fallen and will not rise again, the virgin of Israel” (אַף עַל פִּי שֶׁכָּתוּב נָפְלָה וְלֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל), she is strong like a lion and like a lioness in this fall (הִיא חֲזָקָה כְּאַרְיֵה וְכְלָבִיא בִּנְפִילָה זוֹ), just as a lion and a lioness do not fall except in order to seize prey and to rule (מַה אַרְיֵה וְלָבִיא אֵינָם נוֹפְלִים אֶלָּא בִּשְׁבִיל לִטְרוֹף טֶרֶף וְלִמְשֹׁל), for from afar it smells its prey (כִּי מֵרָחוֹק מַרְגִּישׁ רֵיחַ טַרְפּוֹ), and from the moment it smells it, it crouches, meaning it lies low upon the ground in order to leap with force upon its prey (וּמִשָּׁעָה שֶׁמַּרְגִּישׁ נוֹפֵל דְּהַיְינוּ שֶׁרוֹבֵץ לָאָרֶץ כְּדֵי לִדְלֹג בְּכֹחַ עַל טַרְפּוֹ), and it does not rise until it leaps upon its prey and consumes it (וְאֵינוֹ קָם עַד שֶׁמְּדַלֵּג עַל טַרְפּוֹ וְאוֹכְלוֹ), so too the Shekhinah does not fall except like a lion and a lioness (כָּךְ הַשְּׁכִינָה אֵינָהּ נוֹפֶלֶת אֶלָּא כְּאַרְיֵה וְכְלָבִיא), in order to take vengeance upon the nations who worship idolatry (כְּדֵי לִנְקֹם מֵעַמִּים עוֹבְדֵי עֲבוֹדָה זָרָה), and to leap upon them (וְלִדְלֹג עֲלֵיהֶם), as it is said “he roars in the greatness of his strength” (כְּמוֹ שֶׁאַתָּה אוֹמֵר צוֹעֶה בְּרֹב כֹּחוֹ).

7. Ohr HaChammah on Zohar: “To take vengeance from them—a small vengeance” (לְנַקְּמָא מִנַּיְיהוּ נוּקְמָא זְעִירָא), because all the matters of Malchut, which is the small world, are small (מִפְּנֵי שֶׁכָּל דִּבְרֵי הַמַּלְכוּת שֶׁהִיא עַלְמָא זְעִירָא אִינוּן זְעִירִין), and the nullification of the klipot through it is only slight (וְאֵין בִּטּוּל הַקְּלִיפּוֹת עַל יָדָהּ אֶלָּא מְעַט), therefore when it is through Binah, which is great in all its aspects, the nullification of the klipot will be complete, a great vengeance (לָכֵן בִּהְיוֹתוֹ עַל יְדֵי הַבִּינָה שֶׁהִיא רַבָּתִי בְּכָל עִנְיָנֶיהָ יִהְיֶה הַבִּטּוּל עַל יָדָהּ לַקְּלִיפּוֹת מִכָּל וָכֹל נְקָמָה רַבָּתִי), and this is what is said “and this is the supernal one in whom is dominion,” etc. (וְזֶהוּ וְהַאי אִיהוּ עִלָּאָה דְּבֵיהּ שׁוּלְטָנוּתָא וְגוֹ׳), for it is she who subdues the klipot, which do not rule except up to Chesed (שֶׁהִיא הַמַּכְרִיעָה הַקְּלִיפּוֹת שֶׁאֵינָן שׁוֹלְטוֹת אֶלָּא עַד הַחֶסֶד), as explained elsewhere, that is, up to outside the chamber of love (כְּמוֹ שֶׁפֵּרֵשׁ וְהַיְינוּ עַד מִחוּץ לְהֵיכַל אַהֲבָה). “And it is written ‘from whose womb did the ice come forth,’” etc. (וּכְתִיב מִבֶּטֶן מִי יָצָא הַקֶּרַח וְגוֹ׳), as proof that “Mi” is Binah (לִרְאָיָה שֶׁמִּ״י הִיא הַבִּינָה), for the “ice” is Tiferet, as in “like the appearance of awesome ice,” meaning the great, mighty, and awesome God (כִּי קֶרַח תִּפְאֶרֶת כְּאָמְרוֹ כְּעֵין הַקֶּרַח הַנּוֹרָא דְּהַיְינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא), and it emanates from Binah (וְהוּא נֶאֱצָל מִן הַבִּינָה), and this is “from the womb of Mi came forth the ice” (וְזֶהוּ מִבֶּטֶן מִ״י שֶׁהִיא בִּינָה יָצָא הַקֶּרַח), and thus it is certain that “Mi” is Binah (וְהֲרֵי בְּהֶכְרֵחַ שֶׁמִּ״י הִיא בִּינָה), and it can also be that this is brought as proof that in it is dominion over all (וְאֶפְשָׁר גַּם כֵּן שֶׁמֵּבִיא רְאָיָה דְּבֵיהּ שׁוּלְטָנוּתָא לְאִתְקַפָא לְכוֹלָּא), because all emanation is from it, and everything below it is included within it like children in their mother’s womb (מִפְּנֵי שֶׁאֲצִילוּת הַכֹּל מִמֶּנָּה וְכָל מַה שֶּׁמִּמֶּנָּה וּלְמַטָּה נִכְלָלִים בָּהּ כְּבָנִים בְּבֶטֶן אִמָּם).

8. Ketem Paz on Zohar: “The scepter shall not depart from Judah” (לֹא יָסוּר שֵׁבֶט מִיהוּדָה) — this was established by the companions (אוֹקְמוּהָ חַבְרַיָּא), and so forth (וְכוּ׳), in the first chapter of Bava Batra it is taught (בְּפֶרֶק קַמָּא דְּבַתְרָא תַּנְיָא): “The scepter shall not depart from Judah” — these are the Exilarchs in Babylonia (לֹא יָסוּר שֵׁבֶט מִיהוּדָה אֵלּוּ רָאשֵׁי גָּלוּיוֹת שֶׁבְּבָבֶל), who rule Israel with a rod (שֶׁרוֹדִין אֶת יִשְׂרָאֵל בַּשֵּׁבֶט), “and a lawgiver from between his feet” — these are the descendants of Hillel (וּמְחֹקֵק מִבֵּין רַגְלָיו אֵלּוּ בְּנָיו שֶׁל הִלֵּל), who teach Torah publicly (שֶׁמְּלַמְּדִים תּוֹרָה בָּרַבִּים). But “until Shiloh comes” is written with the letter Heh (עַד כִּי יָבֹא שִׁילֹה בְּה״א), because the remaining instances written with the letter Vav are not exact (בְּגִין דְּשְׁאָר בְּו״ו לָאו דַּוְקָא קָאָמַר), for many are the verses written with the letter Heh among those written with the letter Vav (כִּי רַבִּים הֵם הַכְּתוּבִים בְּה״א מִן הַכְּתוּבִים בְּו״ו). However, the intention is that the proper form of the word is to be written with the letter Vav (אָמְנָם הַכַּוָּנָה כִּי מִשְׁפַּט הַתֵּיבָה לִכְתַּב בְּו״ו), for we indeed find it written with the letter Vav (שֶׁהֲרֵי מָצִינוּ כָּתוּב בְּו״ו): “for Hashem revealed Himself to Samuel in Shiloh” (כִּי נִגְלָה ה׳ אֶל שְׁמוּאֵל בְּשִׁלֹו), without the letter Yod (וּבְלֹא יו״ד). And also, though it is written many times with the letter Heh (וְגַם כִּי נִכְתַּב פְּעָמִים רַבִּים בְּה״א): “to the tribes of the children of Israel by lot in Shiloh” (לְמַטּוֹת בְּנֵי יִשְׂרָאֵל בְּגוֹרָל בְּשִׁלֹה), “to bow down and to sacrifice to Hashem Tzevaot in Shiloh” (לְהִשְׁתַּחֲוֹת וְלִזְבֹּחַ לַה׳ צְבָאוֹת בְּשִׁלֹה), you will not find “Shiloh” written with the letters Yod and Heh except here (לֹא תִמְצָא שִׁילֹה כָּתוּב בְּיו״ד ה״א כִּי אִם בְּכָאן). And the hint is to the supernal holy Name (וְהָרֶמֶז לְשְׁמָא עִילָּאָה קַדִּישָׁא), which is Binah (שֶׁהִיא הַבִּינָה), for the power of the letter Yod and the letter Heh is within it (כִּי כֹּחַ הַיו״ד וְהַה״א בָּהּ). And the Shekhinta (שְׁכִינְתָא) will be established in this Name (וְשְׁכִינְתָא בִּשְׁמָא דָּא תִּקוּם), meaning that Knesset Yisrael will rise from her crouching, from her body (כְּלוֹמַר כִּי כְּנֶסֶת יִשְׂרָאֵל תָּקוּם מֵרְבִיצָתָהּ מִגּוּפָהּ), by the power of the letter Yod and the letter Heh, which is Binah (בְּכֹחַ הַיו״ד וְהַה״א שֶׁהִיא הַבִּינָה), which is called “Mi” (הַנִּקְרֵאת מ״י), and this is the secret of “Mi will raise him” (וְהוּא סוֹד מ״י יְקִימֶנּוּ), as we have said above (כְּדַאֲמָרָן לְמַעְלָה).

9. Sulam: “He binds his foal to the vine” (אֹסְרִי לַגֶּפֶן עִירֹה): he asks, what is “vine” (שׁוֹאֵל, מַהוּ גֶּפֶן), and he says, this is Knesset Yisrael (וְאוֹמֵר, זֶהוּ כְּנֶסֶת יִשְׂרָאֵל), which is the Nukvah (שֶׁהִיא הַנּוּקְבָא), as it is said (כְּמָה שֶּׁאָמַר), “a vine You brought out of Egypt” (גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ) (Psalms 80), and it is written (וְכָתוּב), “your wife like a fruitful vine” (אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה) (Psalms 128). “Your wife” (אֶשְׁתְּךָ) — like this holy vine (כְּגֶפֶן הַזֶּה הַקָּדוֹשׁ), which is the supernal Nukvah (שֶׁהִיא הַנּוּקְבָא הָעֶלְיוֹנָה). Rabbi Yosei said (אָמַר רַבִּי יוֹסֵי), this vine upon which we bless (גֶּפֶן הַזֶּה שֶׁאָנוּ מְבָרְכִין עָלָיו), “Who creates the fruit of the vine” (בּוֹרֵא פְּרִי הַגֶּפֶן), “creates” (בּוֹרֵא) — this is as it is written (הַיְינוּ שֶׁכָּתוּב), “a tree producing fruit” (עֵץ עֹשֶׂה פְּרִי). “The vine” (הַגֶּפֶן) — this is a fruit tree (זֶהוּ עֵץ פְּרִי). “Producing fruit” (עוֹשֶׂה פְּרִי) is male (הוּא זָכָר), namely Ze’ir Anpin (דְּהַיְינוּ ז״א), “a fruit tree” (עֵץ פְּרִי) — this is the Nukvah (זֶהוּ נוּקְבָא), namely the Nukvah of Ze’ir Anpin (דְּהַיְינוּ נוּקְבָא דְּז״א). Because of this (מִשּׁוּם זֶה), “Who creates the fruit of the vine” (בּוֹרֵא פְּרִי הַגֶּפֶן) is male and female together (הוּא זָכָר וּנְקֵבָה בְּיַחַד), namely Ze’ir Anpin and Nukvah (דְּהַיְינוּ זו״ן).

10. Ketem Paz on Zohar: “He binds his foal to the vine” (אֹסְרִי לַגֶּפֶן עִירֹה) — Rabbi Yosei opened (רַבִּי יוֹסֵי פָּתַח): “and in the vine were three branches” (וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים), and so forth (וְכוּ׳). Come and see (תָּא חֲזֵי), he will add further to speak regarding the secret of this vine (יוֹסִיף עוֹד לְדַבֵּר בְּסוֹד הַגֶּפֶן הַזֹּאת) which the chief cupbearer dreamed (שֶׁחָלַם שַׂר הַמַּשְׁקִים), and even though it was from the side of impurity (וְאַף עַל פִּי שֶׁהָיָה מִחֶלֶק הַטֻּמְאָה), he will say that sometimes there comes to the nations of the world a true indication of the future (יֹאמַר כִּי לִפְעָמִים תָּבוֹא לָהֶם לְאוּמוֹת הָעוֹלָם הוֹרָאָה אֲמִיתִית עַל הָעָתִיד) from the side of their forces (מִצַּד כֹּחוֹתֵיהֶם), which hear the future announcements (שֶׁשּׁוֹמְעִין הַהוֹרָאוֹת הָעֲתִידוֹת) and tell them to their nations for a known need (וּמַגִּידוֹת אוֹתָם לְאוּמוֹתָם לְצוֹרֶךְ יָדוּעַ). And before he explains the matter (וְקוֹדֶם שֶׁיְּבָאֵר הָעִנְיָן), he will introduce an introduction (יַקְדִּים הַקְדָּמָה) by placing blame upon those who are lax in the occupation of Torah (בְּהַאֲשִׁים לַמִּתְרַשְּׁלִים בְּעֵסֶק הַתּוֹרָה), and he will say that because of our many sins (וְיֹאמַר כִּי בַּעֲוֹנוֹתֵינוּ הָרַבִּים) nothing remains for us today except our bodies and our Torah (לֹא נִשְׁאַר לָנוּ הַיּוֹם כִּי אִם גְּוִיָּתֵנוּ וְתוֹרָתֵנוּ), which teaches us the way of Hashem (הַמְּלַמֶּדֶת אוֹתָנוּ דֶּרֶךְ ה׳) in the secrets hinted within it (בַּסוֹדוֹת הַנִּרְמָזוֹת בָּהּ). And he will explain the reason in this (וִיבָאֵר הַסִּבָּה בָּזֶה), and he said (וְאָמַר): for previously prophecy rested upon people worthy of it (כִּי מִקּוֹדֶם הָיְתָה הַנְּבוּאָה שׁוֹרָה עַל בְּנֵי אָדָם הָרְאוּיִים אֵלֶיהָ), and they would know and contemplate to know the supernal glory (וַהֲווּ יָדְעִין וּמִסְתַּכְּלִין לְמִנְדַּע בִּיקָרָא עִילָּאָה), once prophecy ceased at the destruction of the Temple (כֵּיוָן דְּפָסְקַת נְבוּאָה בְּחוּרְבַּן בֵּית הַמִּקְדָּשׁ), they would make use of a Bat Kol (הֲווּ מִשְׁתַּמְּשֵׁי בְּבַת קוֹל), as it is brought in the first chapter of Sanhedrin (כִּדְאִיתָא בְּפֶרֶק קַמָּא דְּסַנְהֶדְרִין): “Our Rabbis taught (תָּנוּ רַבָּנָן), when the last prophets Haggai, Zechariah, and Malachi died (מִשֶּׁמֵּתוּ נְבִיאִים אַחֲרוֹנִים חַגַּי זְכַרְיָה וּמַלְאָכִי), the Holy Spirit departed from Israel (נִסְתַּלְּקָה רוּחַ הַקֹּדֶשׁ מִיִּשְׂרָאֵל), and they would use a Bat Kol (וְהָיוּ מִשְׁתַּמְּשִׁין בְּבַת קוֹל). And they brought there (וְהֵבִיאוּ שָׁם): once they were reclining in the upper chamber of the house of Gurya in Jericho (פַּעַם אַחַת הָיוּ מְסוּבִּין בַּעֲלִיָּת בֵּית גּוּרְיָא בִּירִיחוֹ), a Bat Kol from heaven came upon them (נָתְנָה עֲלֵיהֶם בַּת קוֹל מִן הַשָּׁמַיִם). And likewise in the upper chamber in Yavneh (וְכֵן בַּעֲלִיָּת בֵּית יַבְנֶה), they were reclining and a Bat Kol from heaven came upon them (הָיוּ מְסוּבִּין וְנָתְנָה עֲלֵיהֶם בַּת קוֹל מִן הַשָּׁמַיִם), and so forth (וְכוּ׳). And since it has come to our hand (וְהוֹאִיל וְאָתָא לִידָן), let us say a matter concerning it (נֵימָא בֵּיהּ מִילְּתָא): what is the matter of the Bat Kol (מַהוּ עִנְיָן הַבַּת קוֹל)? Behold, in Tosafot they wrote (הִנֵּה בַּתּוֹסָפוֹת כָּתְבוּ): there are those who say (יֵשׁ אוֹמְרִים) that they would not hear the voice emerging from heaven (שֶׁלֹּא הָיוּ שׁוֹמְעִים הַקּוֹל הַיּוֹצֵא מִן הַשָּׁמַיִם), but rather from that voice another voice would emerge (אֶלָּא מִתּוֹךְ אוֹתוֹ הַקּוֹל הָיָה יוֹצֵא קוֹל אַחֵר), and they would hear it (וְשׁוֹמְעִים אוֹתוֹ), just as sometimes a person strikes with force and hears another sound going forth from it to a distance (כְּמוֹ שֶׁפְּעָמִים אָדָם מַכֶּה בְּכֹחַ וְשׁוֹמֵעַ קוֹל אַחֵר יוֹצֵא מִמֶּנּוּ לְמֶרְחָקוֹ), and that is the sound they would hear (וְאוֹתוֹ הַקּוֹל הָיוּ שׁוֹמְעִין), therefore they would call it Bat Kol (לָכֵן הָיוּ קוֹרִין אוֹתוֹ בַּת קוֹל). It appears from their words (יִרְאֶה מִדִּבְרֵיהֶם) that they would hear only the echo of the voice (שֶׁלֹּא הָיוּ שׁוֹמְעִים רַק הֶבְרַת הַקּוֹל), like a person calling out loudly in the mouth of a cave or a hollow house (כְּאָדָם הַקּוֹרֵא בְּקוֹל גָּדוֹל בְּפִי מְעָרָה אוֹ בֵּית חָלוּל), and the echo of his voice is heard there (וְהֶבְרַת קוֹלוֹ נִשְׁמָע שָׁם), for the voice is one and the echo is another sound (כִּי הַקּוֹל אֶחָד וְהַהֶבְרָה קוֹל אַחֵר). And behold, even though the matter is true (וְהִנֵּה גַּם כִּי הָעִנְיָן אֲמִתִּי), that they call it Bat Kol because it is not the essence of the voice but rather something that emerges secondarily (שֶׁעִנְיַן קוֹרְאָם אוֹתוֹ בַּת קוֹל לְפִי שֶׁאֵינוֹ עֶצֶם הַקּוֹל אֶלָּא יוֹצֵא לְשֵׁנִי), behold I have found among the Kabbalists (הִנֵּה מָצָאתִי לַמְּקוּבָּלִים) that they call the attribute of Atarah Bat Kol (שֶׁקּוֹרְאִים לְמִדַּת הָעֲטָרָה בַּת קוֹל), because it is the daughter of the supernal Voice (לְפִי שֶׁהִיא בִּתּוֹ שֶׁל קוֹל עֶלְיוֹן), the Voice of voices which is Binah (קוֹל הַקּוֹלוֹת שֶׁהִיא הַבִּינָה), and they said (וְאָמְרוּ) that the pious would not use that Bat Kol (שֶׁלֹּא הָיוּ הַחֲסִידִים מִשְׁתַּמְּשִׁים בְּבַת קוֹל הַנִּזְכָּר), except with the daughter of the daughter of the Bat Kol (כִּי אִם בְּבַת הַבַּת קוֹל). And this matter is true and established (וְהָעִנְיָן הַזֶּה אֱמֶת וְיַצִּיב), for after the Temple was destroyed (כִּי אַחַר שֶׁנֶּחֱרַב בֵּית הַמִּקְדָּשׁ), the Holy Spirit departed from Israel (נִסְתַּלְּקָה רוּחַ הַקֹּדֶשׁ מִיִּשְׂרָאֵל), as was said above (כְּמוֹ שֶׁאָמַר לְמַעְלָה), and this attribute is indeed that Holy Spirit (וְהַמִּדָּה הַזֹּאת הִיא הִיא רוּחַ הַקֹּדֶשׁ), and it is called “appearance” to the seer (וְהִיא הַנִּקְרֵאת מַרְאָה אֶל הָרוֹאֶה), and Ezekiel said “and I saw visions of God” (וִיחֶזְקֵאל אָמַר וָאֶרְאֶה מַרְאוֹת אֱלֹהִים), and likewise “if there be a prophet among you, Hashem, in a vision I make Myself known to him” (וְכֵן אִם יִהְיֶה נְבִיאֲכֶם ה׳ בַּמַּרְאָה אֵלָיו אֶתְוַדָּע). And if prophecy has departed (וְאִם נִסְתַּלְּקָה הַנְּבוּאָה), how could they use the Bat Kol itself (אֵיךְ יִשְׁתַּמְּשׁוּ בְּבַת קוֹל עַצְמָהּ), which is vision (שֶׁהִיא מַרְאָה), and all the prophets would prophesy from its opening (וְכָל הַנְּבִיאִים מִפִּתְחָהּ הָיוּ מִתְנַבְּאִים)? However, the truth is (אָכֵן הָאֱמֶת הוּא) that they only used the daughter of the daughter of the Bat Kol (שֶׁלֹּא הָיוּ מִשְׁתַּמְּשִׁים רַק בְּבַת הַבַּת קוֹל), that from the Bat Kol another daughter would extend (שֶׁיִּתְפַּשֵּׁט מִן הַבַּת קוֹל בַּת אַחֶרֶת), receiving the voice of the Bat Kol (מְקַבֶּלֶת קוֹל הַבַּת קוֹל), and that is what they would hear (וְאוֹתוֹ הָיוּ שׁוֹמְעִין). And if you will ask and say (וְאִם תִּקְשֶׁה וְתוֹאמַר), behold here it does not mention “daughter of the daughter” (שֶׁהֲרֵי בְּכָאן לֹא זָכַר בַּת הַבַּת), the language of the Talmud was taken (לִישָׁנָא דְּתַלְמוּדָא נָקַט), for this secret was known to them (כִּי הַסּוֹד הַזֶּה נוֹדָע הָיָה לָהֶם), and it was not hidden from them (וְלֹא נֶעְלַם מֵהֶם).