Daf 248b (דַּף רמ״ח ע״ב)

He opened and said (פָּתַח וְאָמַר), “Hashem shall bless you from Tziyon, and may you see the good of Yerushalayim,” and so forth (תהלים לה: יְבָרֶכְךָ יְיָ מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלָ͏ִם וְגו') (Tehillim 128). “Hashem shall bless you from Tziyon” (יְבָרֶכְךָ יְיָ מִצִּיּוֹן), for from there emerge blessings (דְּמִנֵּיהּ נָפְקִין בִּרְכָּאן), to water the garden (לְאַשְׁקָאָה לְגִינְתָּא). And it encompasses all blessings (וְהוּא כָּלִיל כָּל בִּרְכָּאן), and gives to her (וְיָהִיב לָהּ), and afterward: “and may you see the good of Yerushalayim” (וּלְבָתַר וּרְאֵה בְּטוּב יְרוּשָׁלָ͏ִם).

To show that all blessings come from male and female (לְאַחֲזָאָה דְּכָל בִּרְכָּאן אַתְיָין מִדְּכַר וְנוּקְבָּא). In this manner: “Hashem shall bless you and guard you” (במדבר ז: יְבָרֶכְךָ יְיָ וְיִשְׁמְרֶךָ) (Bamidbar 6). “Hashem shall bless you” - from the male (יְבָרֶכְךָ יְיָ מִדְּכוּרָא). “And guard you” - from the female (וְיִשְׁמְרֶךָ מִנּוּקְבָּא). “Hashem shall bless you” - from the male (יְבָרֶכְךָ יְיָ מִזָּכוֹר), “and guard you” - from guarding (וְיִשְׁמְרֶךָ מִשָּׁמוֹר). And all is one matter (וְכֹלָּא חַד מִלָּה), because from the two of them emerge blessings to the worlds (בְּגִין דְּמִתַּרְוַויְיהוּ נָפְקִין בִּרְכָּאן לְעָלְמִין). And because of this: “Each man according to his blessing he blessed them” (וְעַל דָּא, אִישׁ אֲשֶׁר כִּבִרְכָתוֹ בֵּרַךְ אוֹתָם) (Bereishit 49).

Rabbi Yehudah opened a verse and said (רִבִּי יְהוּדָה פָּתַח קְרָא וְאָמַר), “And Ya'akov finished commanding his sons…” (וַיְכַל יַעֲקֹב לְצַוּוֹת אֶת בָּנָיו וְגו') (Bereishit 49). “To command” - it should have said “to bless” (לְצַוּוֹת, לְבָרֵךְ מִבָּעֵי לֵיהּ). Rather, that he instructed them regarding the Shekhinta (אֶלָּא דְּפָקִּיד לוֹן לְגַבֵּי שְׁכִינְתָּא), to be bound with her (לְאִתְקַשְּׁרָא בַּהֲדָהּ). Furthermore, that he instructed them concerning the matter of the cave (תוּ, דְּפָקִּיד לוֹן עַל עִסְקֵי מְעָרְתָּא), which is near to Gan Eden (דְּהִיא קְרִיבָא לְגַן עֵדֶן), where Adam HaRishon is buried (דְּתַמָּן הוּא אָדָם הָרִאשׁוֹן קָבוּר).

Come and see (תָּא חֲזֵי), that place is called Kiryat Arba (הַהוּא אֲתַר אִקְרֵי קִרְיַת אַרְבַּע). Why? (מַאי טַעְמָא). Because four couples are buried there (בְּגִין דְּתַמָּן אִתְקְבָּרוּ אַרְבַּע זוּגוֹת): Adam and Chavah (אָדָם וְחַוָּה), Avraham and Sarah (אַבְרָהָם וְשָׂרָה), Yitzchak and Rivkah (יִצְחָק וְרִבְקָה), Ya'akov and Leah (יַעֲקֹב וְלֵאָה). But the difficulty here (הָא קוּשְׁיָא הָכָא), as we have learned: the patriarchs are the sacred chariot (דְּתָנִינָן, אֲבָהָן אִינוּן רְתִיכָא קַדִּישָׁא), and a chariot is not less than four (וּרְתִיכָא לָאו פָּחוֹת מֵאַרְבַּע). And we have learned that Kudsha Berikh Hu joined King David with them (וְתָנִינָן קוּדְשָׁא בְּרִיךְ הוּא אִחַבַּר לְמַלְכָּא דָּוִד בַּהֲדַיְיהוּ), and the chariot was made complete (וְאִתְעֲבִידוּ רְתִיכָא שְׁלֵימָתָא), as it is written: “The stone which the builders despised…” (הֲדָא הוּא דִּכְתִיב אֶבֶן מָאֲסוּ הַבּוֹנִים וְגו') (Tehillim 118). For King David was joined to be a complete chariot with them (דְּדָוִד מַלְכָּא אִתְחַבַּר לְמֶהֱוֵי רְתִיכָא שְׁלֵימָתָא בַּהֲדַיְיהוּ). If so, David should have (some say: sought to be (אִי הָכִי דָּוִד בָּעְיָא (נ"א לְאִתְקַשְּׁרָא)) - buried among the patriarchs (לְאִתְקְבָּרָא בְּגוֹ אֲבָהָן), and it would be Kiryat Arba with him (וְיֶהֱוֵי קִרְיַת אַרְבַּע בַּהֲדֵיהּ). Why then was he not buried with them? (מַאי טַעְמָא לָא אִתְקַבַּר בַּהֲדַיְיהוּ). Rather, King David had a place prepared for him fittingly (אֶלָּא, דָּוִד מַלְכָּא אֲתַר מִתְתַּקַּן הֲוָה לֵיהּ כְּדְקָא יְאוּת), and who is Tziyon? - to be joined with him as one (וּמַאן הוּא צִיּוֹן, לְאִתְחַבְּרָא לֵיהּ כְּחֲדָא). And Adam, who was buried among the Patriarchs (וְאָדָם דְּאִתְקַבַּר בְּגוֹ אֲבָהָן), behold, they were buried with him (הָא אִינוּן אִתְקְבָּרוּ בַּהֲדֵיהּ), because he was the Primordial King (בְּגִין דְּאִיהוּ מֶלֶךְ קַדְמָאָה הֲוָה), and Molcho was removed from him (וְאִתְעֲבַר מִנֵּיהּ מַלְכוּ), and given to King David (וְאִתְיְהַב לְדָוִד מַלְכָּא). And from the days of Adam, King David was established (וּמִיּוֹמוֹי דְּאָדָם, אִתְקַּיַּים דָּוִד מַלְכָּא).

For upon Adam it was decreed a thousand years (דְּאָדָם אֶלֶף שְׁנִין אִתְגְּזַר עֲלוֹי), and seventy years were removed from him (וְאִתְעֲבָרוּ מִנֵּיהּ שִׁבְעִין שְׁנִין) the years of King David (יוֹמוֹי דְּדָוִד מַלְכָּא) and he gave them to him (וְהוּא יָהִיב לוֹן). And how could the Patriarchs arise until King David arrives? (וְאֲבָהָן הֵיךְ יְקוּמוּן עַד דְּיֵיתֵי דָּוִד מַלְכָּא). Rather, he merited his place (אֶלָּא זָכָה לְאַתְרֵיהּ), as was fitting for him (כְּדְקָא חָזֵי לֵיהּ), and for this reason he was not buried with the Patriarchs (בְּגִינֵי כָּךְ לָא אִתְקְבַּר לְגַבֵּי אֲבָהָן). Furthermore, the Patriarchs dwell in the place of the male (תוּ, אֲבָהָן בְּאֲתַר דִּדְכוּרָא שַׁרְיָין), and David in the place of the female (וְדָוִד בְּאֲתַר דְּנוּקְבָא), and the Patriarchs' women were buried with them (וַאֲבָהָן נוּקְבָן אִתְקְבָרוּ בַּהֲדַיְיהוּ). And David was buried and joined in the place of the male (וְדָוִד אִתְקְבַּר וְאִתְחַבַּר בְּאֲתַר דִּדְכוּרָא), a matter proper to him (מִלָּה כְּדְקָא חָזֵי לֵיהּ). “And he gathered his feet onto the bed” (וַיֶּאֱסֹף רַגְלָיו אֶל הַמִּטָּה) (Melakhim I 2:10), because he dwelled in the place of life (בְּגִין דְּהָא אִיהוּ בְּאֲתַר דְּחַיִּין יָתִיב). When he sought to depart from the world (כַּד בָּעָא לְאִסְתַּלָּקָא מֵעַלְמָא), he lowered his feet onto the bed (נָחִית רַגְלוֹי לְגַבֵּי מִטָּה), and was gathered in and departed from the world (וְאִתְכְּנִישׁ וְאִסְתַּלַּק מֵעַלְמָא), this is what is written: “And he expired and was gathered to his people” (הֲדָא הוּא דִכְתִּיב, וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו) (Melakhim I 2:10). He opened and said (פְּתָח וְאָמַר), “My soul longs, even faints, for the courts of Hashem” (נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי לְחַצְרוֹת ה') (Tehillim 84:3). This matter, our Friends have already explained (מִלָּה דָּא הָא אוּקְמוּהָ חַבְרַיָּיא). But (אֲבָל…) Come and see (תָּא חֲזֵי), there are lower dwellings (אִית מָדוֹרִין תַּתָּאִין), and there are upper dwellings (וְאִית מָדוֹרִין עִלָּאִין). In the upper, not [those dwellings] reside there (בְּעִלָּאִין לָאו (מָדוֹרִין) שָׁרְיָין תַּמָּן), and who are they? They are the inner houses and outer houses (וּמַאן אִינוּן, אִינוּן בָּתֵּי גַוָאֵי, וּבָתֵּי בְּרָאֵי). These are called the courts of Hashem (אִינוּן אִקְרוּן חַצְרוֹת ה'), because they stand in love and yearning toward the Nukvah (בְּגִין דְּאִינוּן קָיְימֵי בִּרְחִימוּ וְתִיאוּבְתָּא לְגַבֵּי נוּקְבָא).

Come and see (תָּא חֲזֵי), when the Neshama ascends (כַּד נִשְׁמָתָא סַלְקָא), all is aroused toward the Nukvah (אִתְעַר כֹּלָּא לְגַבֵּי נוּקְבָא), for she is unified with perfect desire (דְּהָא אִיהִי אִתְאַחֲדַת בְּתִיאוּבְתָּא שְׁלֵימָתָא), and is bound with him (וְאִתְקַשְּׁרַת בֵּיהּ). Ya'akov did not die (יַעֲקֹב לָא מִית), and because of this it is not said of him “death” (בְּגִין כָּךְ לָא אִתְּמָר בֵּיהּ מוֹתָא), rather: “and he expired and was gathered to his people” (אֶלָּא וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו) (Bereishit 49:33). See what is written: “and he gathered his feet onto the bed” (חָמֵי מַה כְּתִיב, וַיֶּאֱסֹף רַגְלָיו אֶל הַמִּטָּה) (ibid). That the sun was gathered toward the moon (דְּאִתְכְּנִישׁ שִׁמְשָׁא לְגַבֵּי סִיהֲרָא), the sun does not die (שִׁמְשָׁא לָא מִית), rather it is gathered from the world (אֶלָּא אִתְכְּנִישׁ מֵעַלְמָא), and goes toward the moon (וְאָזִיל לְגַבֵּי סִיהֲרָא).

Come and see (תָּא חֲזֵי), at the time Ya'akov was gathered in (בְּשַׁעְתָּא דְּאִתְכְּנִישׁ יַעֲקֹב), the moon was illumined (אִתְנְהִיר סִיהֲרָא), and the desire of the upper sun was aroused toward her (וְתִיאוּבְתָּא דְּשִׁמְשָׁא עִלָּאָה אִתְעַר לְגַבָּהּ), for when the sun rises (בְּגִין דְּשִׁמְשָׁא כַּד סָלִיק), another sun is aroused (אִתְעַר שִׁמְשָׁא אָחֳרָא), and this one cleaves to that (וְאִתְדָּבַּק דָּא בְּדָא), and the moon is illumined (וְאִתְנְהִיר סִיהֲרָא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), you have spoken well (שַׁפִּיר קָא אֲמַרְתְּ). But it has been said (אֲבָל הָא אִתְּמָר), that the upper is the world of the male (דְּעִלָּאָה עַלְמָא דִּדְכוּרָא), and it is bound with the lower which is the world of the female (אִתְקַשַּׁר בְּתַתָּאָה דְּאִיהוּ עַלְמָא דְנוּקְבָא), and the lower is bound to the upper (וְתַתָּאָה אִתְקַשַּׁר בְּעִלָּאָה), and all of this in such a manner (וְכֹלָּא דָּא כְּגַוְונָא דָא). And it has been said (וְהָא אִתְּמָר), there are two worlds (תְּרֵין עָלְמִין נִינְהוּ), as it is written: “from the world” (כְּדִכְתִיב, מִן הָעוֹלָם) (Divrei HaYamim I 16:36) “to the world” (וְעַד הָעוֹלָם). And even though they are two Nukvot (וְאַף עַל גַּב דִּתְרֵין נוּקְבֵי נִינְהוּ), one is arranged in male mode (חַד מִתְתַּקַּן בִּדְכוּרָא), and one in female mode (וְחַד בְּנוּקְבָא). This is Sheva (דָּא שֶׁבַע), and this is Bat-Sheva (וְדָא בַּת שֶׁבַע). This is a mother, and this is a mother (דָּא אֵם, וְדָא אֵם). This one is called “mother of the children” (דָּא אִקְרֵי אֵם הַבָּנִים), and this one is called “mother of Shlomo” (וְדָא אִקְרֵי אֵם שְׁלֹמֹה), as it is written: “Go forth and see, daughters of Tziyon, in King Shlomo…” (כְּדִכְתִיב צְאֶנָה וּרְאֶנָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה וְגו') (Shir HaShirim 3:11). “In King Shlomo”-in the king whose peace is his (בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ דְּכָל שְׁלָמָא דִילֵיהּ). This is the mother of Shlomo (דָּא אֵם שְׁלֹמֹה), as it is written: “Bat-Sheva, mother of Shlomo” (כְּדִכְתִיב בַּת שֶׁבַע אֵם שְׁלֹמֹה) (Melakhim I 1:11).