Daf 247a (דַּף רמ״ז ע״א)

Come and see (תָּא חֲזֵי): the Holy Malkhuth does not receive perfect holy kingship (מַלְכוּתָא קַדִּישָׁא לָא קַבֵּיל מַלְכוּתָא קַדִּישָׁא שְׁלֵימָתָא), until it is united with the Patriarchs (עַד דְּאִתְחַבַּר בַּאֲבָהָן). And when it is united with the Patriarchs (וְכַד אִתְחַבַּר בַּאֲבָהָן), a complete structure is built (אִתְבְּנֵי בִּנְיָינָא שְׁלֵימָא) from the supernal world (מֵעָלְמָא עִלָּאָה), which is the male world (דְּאִיהוּ עָלְמָא דִּדְכוּרָא), and the supernal world is called seven years (וְעָלְמָא עִלָּאָה אִקְרֵי ז׳ שְׁנִין), because all seven years are within it (בְּגִין דְּכוּלְּהוּ ז׳ שְׁנִין בֵּיהּ). And your mnemonic is (וְסִימָנִיךָ), (I Kings 6) “And he built it in seven years” (וַיִּבְנֵהוּ שֶׁבַע שָׁנִים) this is the supernal world (דָּא עָלְמָא עִלָּאָה).

And it is not written “in seven years” (be’sheva shanim), but “seven years” (sheva shanim) (וְלָא כְּתִיב בְּשֶׁבַע שָׁנִים), just as it is written (כְּמָה דְּאַתְּ אָמֵר), (Exodus 31) “For six days Hashem made the heavens and the earth” (כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ), and not written “in six days” (וְלָא כְּתִיב בְּשֵׁשֶׁת). And it is written (וּכְתִיב), (Bereshit 2) “These are the generations of the heavens and the earth in their being created” (אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם), with beAvraham (בְּאַבְרָהָם). And Avraham is called seven days (וְאַבְרָהָם ז׳ יָמִים אִקְרֵי), and through him the supernal world is built (וּבֵיהּ אִתְבְּנֵי עָלְמָא עִלָּאָה). (Some say: In this pattern “And he built it seven years”) (ס״א: כְּגוָונָא דָּא: וַיִּבְנֵהוּ שֶׁבַע שָׁנִים). And these are called the male world (וְאִלֵּין אִקְרוּן עָלְמָא דִּדְכוּרָא). (Some say: And through it the lower world is built) (ס״א: וּבֵיהּ אִתְבְּנֵי עָלְמָא לְתַתָּא).

In this manner below there are years (כְּגַוְונָא דָּא לְתַתָּא אִית שְׁנִין), the secret of the lower world (רָזָא דְּעָלְמָא תַּתָּאָה), and this secret is that which is written, (I Kings 8) “Seven days and seven days-fourteen days” (דִּכְתִיב: ז׳ יָמִים וְז׳ יָמִים י״ד יוֹם). For once it says “seven days and seven days,” do we not already know that it is fourteen? (דְּכֵיוָן דְּאָמַר: שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים, לָא יְדַעְנָא דְּאַרְבַּעְשְׂרֵה אִינוּן) Rather, it is to show the supernal world and the lower world (אֶלָּא: לְאַחֲזָאָה עָלְמָא עִלָּאָה וְעָלְמָא תַּתָּאָה). And these are seven days and seven days (וְאִלֵּין שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים): these are male (אִלֵּין דְּכוּרִין), and these are female (וְאִלֵּין נוּקְבִין).

These are the female of this world above them (אִלֵּין נוּקְבֵי הַאי עָלְמָא עֲלַיְיהוּ), as it is written, (Proverbs 31) “Many daughters have done valiantly” (רַבּוֹת בָּנוֹת עָשׂוּ חָיִל) these are the twelve tribes (אִלֵּין תְּרֵיסַר שִׁבְטִין), who did valor (דְּאִינוּן עָשׂוּ חָיִל), as it is written, (Numbers 2) “All those that were counted of the camp of Yehudah…” (כְּדִכְתִיב: כָּל הַפְּקוּדִים לְמַחֲנֵה יְהוּדָה וְגו׳), and likewise all of them (וְכֵן כֻּלְּהוּ). And if you say (וְאִי תֵימָא), “Many”-but there are only twelve, and not more (רַבּוֹת, וְהָא תְּרֵיסַר אִינוּן, וְלָא יַתִּיר), except for that valor which they accomplished (בַּר הַהוּא חַיִל דְּעָבְדוּ).

What is “many” (rabbot)? (מַאי רַבּוֹת). Rather, as it is written (אֶלָּא כְּמָה דִּכְתִיב), (Bereshit 18) “Because the cry of Sodom and Amorah is great” (זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רַבָּה) meaning great (gedolah) (כְּמוֹ גָּדְלָה). And so too, “rabbot” means greatness, exaltedness (וְכֵן רַבּוֹת גְּדוֹלוֹת, עִלָּאִין), and supreme over all (וְרַבְרְבִין עַל כֹּלָּא). And these are called great creatures (וְאִלֵּין אִקְרוּן חַיּוֹת גְּדוֹלוֹת). “Have done valor” (עָשׂוּ חָיִל) that valor which they accomplished, and upon which everything relies (הַהוּא חַיִל דְּעָבְדוּ דִּסְמִיכִין עֲלַיְיהוּ).

They are called small creatures with great creatures (אִקְרוּן חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת), to be joined together (לְאִתְחַבְּרָא כְּחֲדָא), to be configured through them the Matronita (לְאִתְתַּקְּנָא בְּהוּ מַטְרוֹנִיתָא), for upper and lower to rejoice in them (לְמֶחֱדֵי בְּהוּ עִלָּאִין וְתַתָּאִין), as you say (כְּמָה דְּאַתְּ אָמֵר), (Psalms 104) “Leviathan-this You formed to sport with him” (לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ). For this reason: “Many daughters have done valor” (בְּגִינֵי כָּךְ: רַבּוֹת בָּנוֹת עָשׂוּ חָיִל). (Some say: “And you rose above all of them,” as it is said, (I Kings 7) “Standing upon twelve oxen: three facing north…” and it is written “And the sea was upon them from above”-this is “And you rose above them all” (ס״א: וְאַתְּ עָלִית עַל כֹּלְנָה, כְּמָה דְּאַתְּ אָמֵר: עֹמֵד עַל שְׁנֵים עָשָׂר בָּקָר… וְהַיָּם עֲלֵיהֶם מִלְּמַעְלָה, הַיְנוּ: וְאַתְּ עָלִית עַל כֹּלְנָה). And therefore: “Daughters walked upon the wall” (וְעַל דָּא: בָּנוֹת צָעֲדָה עֲלֵי שׁוּר). “Daughters walked” it should have said “they walked” (בָּנוֹת צָעֲדָה-צָעֲדוֹת מִבָּעֵי לֵיהּ).

Rather, that eye mentioned above (אֶלָּא: הַהוּא עַיִן דִּכְתִיב לְעֵילָא) and who is it? The eye of judgment (וּמַאן אִיהוּ עֵין מִשְׁפָּט) and it stands above “eye,” and it is “eye” (וְאִיהוּ קָאֵים עֲלֵי עָיִן, וְאִיהוּ עַיִן). It walked and stepped to draw daughters for her configuration (צָעֲדָה, וּפָסְעַת לְמֵיטַל בָּנוֹת לְתִקּוּנָהָא). And this is “daughters walked,” not sons (וְהַיְינוּ: בָּנוֹת צָעֲדָה, וְלֹא בָּנִים). “Daughters walked”-they were directed to the configuration, not sons (בָּנוֹת צָעֲדָה: אִסְתַּכְּלַת לְתִקּוּנָהָא, וְלָא בָּנִים). “They grieved him and increased hostility” (וַיְמָרֲרוּהוּ וָרֹבּוּ) in the contemplation of love toward him (בְּאִסְתַּכְּלוּתָא דִּרְחִימוּ לְגַבֵּיהּ), as it is written, (Song of Songs 6) “Turn your eyes away from me, for they have overwhelmed me” (כְּדִכְתִיב: הָסֵבִי עֵינַיִךְ מִנֶּגְדִּי שֶׁהֵם הִרְהִיבֻנִי). And because of this, “they hated him, masters of arrows” (וְעַל דָּא: וַיִּשְׂטְמוּהוּ בַּעֲלֵי חִצִּים). “But his bow stayed in strength”-this is the bow (וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ-דָּא קֶשֶׁת).

What is the bow? This is his partner (מַה קֶּשֶׁת דָּא בַּת זוּגוֹ). “In strength”-strength was clothed upon him (בְּאֵיתָן-תּוּקְפָא אַלְבִּישַׁת עֲלוֹי), that his strength was not weakened (דְּלָא אַחְלַשַׁת חֵילָא), for she knew that Yosef would not stray from that level (דְּהָא יָדְעַת דְּיוֹסֵף לָא יִסְטֵי מֵהַהוּא דַּרְגָּא), for he is the Sign of the Covenant (דְּאָת קַיָּימָא דִּילֵיהּ), to the right or to the left (לִימִינָא וְלִשְׂמָאלָא). “And they became strong”—what is “and they became strong”? (וַיָּפֹזוּ, מַאי וַיָּפֹזוּ). Rather, as it is written (אֶלָּא כְּדִכְתִיב), (Psalms 19) “More desirable than gold, and more than much fine gold” (הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב), and it is written (וּכְתִיב), (Job 28) “Its exchange is with vessels of fine gold” (וּתְמוּרָתָהּ כְּלִי פָז). His arms were adorned with a supernal pearl (אִתְיַיקְרוּ דְּרוֹעוֹי בְּמַרְגְּלִיתָא עִלָּאָה). “By the hands of the Mighty One of Ya'akov” (מִידִי אֲבִיר יַעֲקֹב) from those two sides in which Ya'akov was strengthened (מֵאִינוּן תְּרֵין סִטְרִין דְּאַתְקִיף בְּהוּ יַעֲקֹב). “From there, the Shepherd of the Stone of Yisrael” (מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל) from there is nourished that precious stone (מִתַּמָּן אִתְּזַן הַהוּא אֶבֶן יְקָרָא), as we said above (כִּדְקָאָמְרָן). Also, from those twelve directions, that precious stone is nourished (תּוּ מֵאִינוּן תְּרֵיסַר סִטְרִין אִתְּזַן הַהוּא אֶבֶן יְקָרָא), which are north and south (דְּאִינוּן צָפוֹן וְדָרוֹם), and she is placed among them (וְהִיא אִתְיַיהֲבַת בֵּינַיְיהוּ), and blessed from them (וְאִתְבָּרְכָא מִנַּיְיהוּ), and nourished from them through the hand of the Tzaddik (וְאִתְּזְנָא מִנְּהוֹן עַל יְדָא דְּצַדִּיק).

Come and see (תָּא חֲזֵי): to Yosef was added another blessing (לְיוֹסֵף אִתּוֹסַף לֵיהּ בְּרָכָה אָחֳרָא), as it is written (כְּמָה דְּאַתְּ אָמֵר): “From the God of your father, and He shall help you…” (מֵאֵל אָבִיךָ וְיַעַזְרֶךָּ וְגו׳). This verse is difficult (הַאי קְרָא קַשְׁיָא): “From the God of your father”-it should have said: “The God of your father shall help you” (מֵאֵל אָבִיךָ-אֵל אָבִיךָ יַעַזְרֶךָּ מִבָּעֵי לֵיהּ). Why “from the God of your father,” and then “He shall help you”? (מַאי מֵאֵל אָבִיךָ וּלְבָתַר יַעַזְרֶךָּ). And “and from Shaddai” it should have said: “And El Shaddai” (וְאֵת שַׁדַּי-וְאֵל שַׁדַּי מִבָּעֵי לֵיהּ), as it is written (כְּמָה דְּכְתִיב), (Bereshit 43) “And El Shaddai shall give you mercy before the man” (וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ). And “He shall bless you”-it should have said “may He bless you” (וִיבָרֲכֶךָּ-יְבָרֶכְךָּ מִבָּעֵי לֵיהּ). Rather, He nourished him above and below (אֶלָּא אַחְסִין לֵיהּ לְעֵילָא וְתַתָּא).

He nourished him above: “From the God of your father”-that is the supernal inheritance, the place called “Heaven” (אַחְסִין לֵיהּ לְעֵילָא-מֵאֵל אָבִיךָ דְּאִיהוּ אַחְסָנָא עִלָּאָה, אֲתַר דְּאִקְרֵי שָׁמַיִם). “And He shall help you”-so that this place will not be exchanged for another (וְיַעַזְרֶךָּ-בְּגִין דְּלָא יַחֲלִיף הַאי אֲתַר לְאֲתַר אָחֳרָא), and His aid will be from this place and not another (וְסִיּוּעָא דִּילֵיהּ לֶהֱוֵי מֵאֲתַר דָּא, וְלָא מֵאֲחֲרָא). “And from Shaddai”-what is “and from Shaddai”? (וְאֵת שַׁדַּי-מַהוּ וְאֵת שַׁדַּי). Rather, this is another lower level (אֶלָּא אִיהוּ דַּרְגָּא אָחֳרָא תַּתָּאָה), for we have learned (דְּהָא תָּנִינָן): in every place “et Hashem”-this is the Shekhinta (בְּכָל אֲתַר: אֶת יְיָ-דָּא שְׁכִינְתָּא), as in (Isaiah 6) “And I saw et Hashem” (כְּמוֹ: וָאֵרֶא אֶת יְיָ) “Et” to include (אֶת-לְרַבּוֹת). And “et” to include day and night, and night in day (וְאֶת לְאַכְלָלָא יוֹם בְּלַיְלָה, וְלַיְלָה בְּיוֹם), as it is written: “And from Shaddai” (כְּדִכְתִיב: וְאֵת שַׁדַּי), for from there go forth blessings to bless the worlds (דְּהָא מִתַּמָּן נָפְקִין בִּרְכָּאן לְבָרְכָא עָלְמִין).