Daf 59b (דַּף נ״ט ע״ב)

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), come and see (תָּא חֲזֵי): at first, when the Beit HaMikdash [Holy Temple] was built below (בְּקַדְמִיתָא כַּד אִתְבְּנִי בֵּי מַקְדְּשָׁא לְתַתָּא), it was built only in Din [Judgment] and wrath (לָא אִתְבְּנִי אֶלָּא בְּדִינָא וְרוּגְזָא), as it is written (כְּמָה דִּכְתִּיב): “For with My anger and with My wrath...” (כִּי עַל אַפִּי וְעַל חֲמָתִי וְגוֹ׳) (Yirmeyahu 32:31). Because Din [Judgment] dwells in that place (בְּגִין דִּבַאֲתָר דְּדִינָא שַׁרְיָא).

In the time to come (לְזִמְנָא דְּאָתֵי), Kudsha Berikh Hu is destined to build it (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִבְנֵי לֵיהּ), and to establish it upon another, higher level called Tzedakah [Righteousness] (וּלְאַתְקְנָא לֵיהּ בְּדַרְגָּא אַחֲרָא עִלָּאָה דְּאִקְרֵי צְדָקָה), as it is written (דִּכְתִּיב): “In righteousness you shall be established” (בִּצְדָקָה תִּכּוֹנָנִי) (Yeshayahu 54:14). Because of this (בְּגִין כַּךְ), it shall endure (אִתְקַיָּים), and His Name shall truly be called Tzedek [Righteousness] (וּשְׁמֵיהּ מַמָּשׁ צֶדֶק יִתְקְרֵי). From where do we know this? (מְנָלָן). For it is written (דִּכְתִּיב): “And this is the Name by which He shall be called: Hashem is our Righteousness” (וְזֶה שְׁמוֹ אֲשֶׁר יִקְרְאוֹ: יְיָ׳ צִדְקֵנוּ) (Yirmeyahu 23:6).

“You stretched out Your right hand—the earth swallowed them” (נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ) (Shemot 15:12). This has already been established (הָא אִתְּמַר): “You lifted Your right hand” (אֲרִימַת יְמִינְךָ). Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), our companions have already been aroused concerning this (הָא אִתְּעָרוּ בֵּיהּ חַבְרַיָּיא): when Kudsha Berikh Hu brought forth the dead Egyptians from beneath the water (דְּכַד אַפִּיק קוּדְשָׁא בְּרִיךְ הוּא לְמִצְרָאֵי מֵתִין מִתַּחוֹת מַיָּא), He said to the earth (אָמַר לְאַרְעָא): “Gather them into your midst” (כָּנִישׁ לוֹן בְּגַוָּוךְ), but it was unwilling (וְלָא בָּעָאת), until Kudsha Berikh Hu stretched out His right hand toward it (עַד דְּאוֹשִׁיט קוּדְשָׁא בְּרִיךְ הוּא יְמִינָא לְקַבְּלָהּ), and adjured it (וְאוּמֵי לָהּ). Then the earth swallowed them (כְּדֵין בְּלָעַתִּינוּן אַרְעָא). This is what is written (הֲדָא הוּא דִכְתִּיב): “The earth swallowed them” (תִּבְלָעֵמוֹ אָרֶץ) (Shemot 15:12).

Rabbi El'azar said (אָמַר ר׳ אֶלְעָזָר): “You stretched out Your right hand” (נָטִיתָ יְמִינְךָ)—to separate it from the left (לְאַפְרְשָׁא לָהּ מִשְּׂמָאלָא), and then judgment was executed upon them (וּכְדֵין אִתְעָבִיד בְּהוּ דִּינָא). “In Your Chesed You led the people whom You redeemed” (נָחִיתָ בְּחַסְדְּךָ עַם זוּ גָּאַלְתָּ) (Shemot 15:13), as it is written (כְּמָה דִּכְתִיב): “For Your right hand, and Your arm, and the light of Your face—for You favored them” (כִּי יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם) (Tehillim 44:4). “For Your right hand” (כִּי יְמִינְךָ)—this is Gedulah (דָּא גְּדוּלָה). “You led them in Your strength” (נֵהַלְתָּ בְּעָזְּךָ)—this is what is written: “And Your arm” (דָּא דִּכְתִּיב וּזְרוֹעֲךָ), this is Gevurah (דָּא גְּבוּרָה). “To the abode of Your holiness” (אֶל נְוֵה קָדְשֶׁךָ)—this is what is written: “And the light of Your face—for You favored them” (דָּא דִּכְתִּיב וְאוֹר פָּנֶיךָ כִּי רְצִיתָם), this is the Tzaddik [Righteous One] (דָּא צַדִּיק). And all of them are found in the verse (וְכֻלְּהוּ מִשְׁתַּכְּחֵי בִּקְרָא).

“Terror and dread shall fall upon them” (תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד) (Shemot 15:16). Eimatah [Terror] (אֵימָתָה)—it should have said Eimah [Terror] (אֵימָה מִבָּעֵי לֵיהּ). What is Eimatah [Terror]? (מַאי אֵימָתָה). For there is not a single letter or word in the Orayta that does not contain supernal mysteries (דְּהָא לֵית לָךְ אוֹת אוֹ מִלָּה חֲדָא בְּאוֹרַיְּיתָא דְּלָא אִית בָּהּ רָזִין עִלָּאִין). What is Eimatah [Terror]? (מַאי אֵימָתָה). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): it means the awe of the Shekhinta (כְּלוֹמַר דְּחִילוּ דִּשְׁכִינְתָּ).

In this manner (כְּהַאי גַּוְונָא): “You shall bring him and plant him on the mountain of Your inheritance...” (תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ וְגוֹ׳) (Shemot 15:17). It should have said: “You shall bring them and plant them” (תְּבִאֵם וְתִטָּעֵם מִבָּעֵי לֵיהּ). What is “You shall bring him”? (מַאי תְּבִאֵמוֹ). Rather (אֶלָּא), the Ruach Kudsha [Holy Spirit] said this (רוּחָא דְּקוּדְשָׁא אָמַר), concerning those of the final generation (עַל אִינּוּן דָּרָא בַּתְרָאָה), upon whom Yehoshua decreed (דְּגָזַר יְהוֹשֻׁעַ), and upon whom the revelation of the holy imprint of the Name of Kudsha Berikh Hu was revealed (וְאִתְגַּלְיָא בְּהוּ גִּלּוּיָא דִּרְשִׁימָא קַדִּישָׁא דִּשְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), for these are held by the Vav (דְּאִלֵּין אֲחִידָן בֵּיהּ בְּו׳), and these appeared worthy to inherit the land (וְאִלֵּין אִתְחֲזִיאוּ לְמֵירַת אַרְעָא), as it is written (כְּמָה דִּכְתִּיב): “And your people, all of them Tzaddikim [Righteous Ones], shall forever inherit the land” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Yeshayahu 60:21). For whoever is circumcised (דְּכָל מַאן דְּאִתְגְּזַר), and in whom the holy imprint is revealed (וְאִתְגַּלְיָא בֵּיהּ רְשִׁימָא קַדִּישָׁא), and who guards it (וְנָטִיר לֵיהּ), is called a Tzaddik [Righteous One] (אִקְרֵי צַדִּיק). Because of this (בְּגִין כַּךְ): “They shall forever inherit the land” (לְעוֹלָם יִירְשׁוּ אָרֶץ). And therefore it is written (וְעַל דָּא): “You shall bring him” (תְּבִאֵמוֹ), with an additional Vav (ו׳ יְתֵירָה): “You shall bring him,” meaning those who are held by the Vav (תְּבִיאֵמוֹ לְאִינוּן דַּאֲחִידָן בְּו׳). “And You shall plant him” (וְתִטָּעֵמוֹ), as you say (כְּמָה דְּאַתְּ אָמֵר): “The branch of My planting, the work of My hands, in which I glory” (נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Yeshayahu 60:21). For those who are held by the Vav (לְאִינוּן דַּאֲחִידָן בְּו׳), and for those of the final generation (וּלְאִינּוּן בַּתְרָאֵי), this matter is aroused (אִתְּעַר מִלָּה). And there is not a single word in the Orayta, nor even a single small letter in the Orayta (וְלֵית לָךְ מִלָּה בְּאוֹרַיְּיתָא אוֹ אוֹת זְעֵירָא בְּאוֹרַיְּיתָא), that does not contain supernal Razin [Mysteries] and holy Ta'amin [Reasons] (דְּלֵית בָּהּ רָזִין עִלָּאִין וְטַעֲמִין קַדִּישִׁין). Fortunate is their portion who know them (זַכָּאָה חוּלָקֵיהוֹן דְּיָדְעִין בְּהוּ).

Ra‘ya Meheimna

A command to build the Mikdash below (פִּקּוּדָא לְמִבְנֵי מַקְדְּשָׁא לְתַתָּא), in the likeness of the supernal Mikdash (כְּגַוְונָא דְּבֵי מַקְדְּשָׁא דִּלְעֵילָּא), as it is said (כְּמָה דְאַתְּ אָמֵר): “The place which You have made for Your dwelling, Hashem” (מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ') (Shemot 15). For it is necessary to build the Mikdash below (דְּאִצְטְרִיךְ לְמִבְנֵי בֵּי מַקְדְּשָׁא לְתַתָּא), and to offer prayer within it daily (וּלְצַלָּאָה בְּגַוֵּיהּ צְלוֹתָא בְּכָל יוֹמָא), to serve Kudsha Berikh Hu (לְמִפְלַח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), for prayer is called service (דְּהָא צְלוֹתָא אִקְרֵי עֲבוֹדָה).

And that synagogue must be built in great beauty (וְהַהוּא בֵּי כְּנִשְׁתָּא אִצְטְרִיךְ לְמִבְנֵי לֵיהּ בִּשְׁפִירוּ סַגְיָא), and to prepare it with all adornments (וּלְאַתְקְנָא לֵיהּ בְּכָל תִּקּוּנִין), for the synagogue below stands opposite the synagogue above (דְּהָא בֵּי כְּנִשְׁתָּא דִּלְתַּתָּא קַיְּימָא לָקוֳבֵל בֵּי כְּנִשְׁתָּא דִּלְעֵילָּא). The Beit haMikdash below stands in the likeness of the Beit haMikdash above (בֵּית הַמִּקְדָּשׁ לְתַּתָּא אִיהוּ קָאִים כְּגַוְונָא דְּבֵית הַמִּקְדָּשׁ דִּלְעֵילָּא), this one stands opposite that one (דְּקָאִים דָּא לָקוֳבֵל דָּא). And that Mikdash-its entire structure, and all its service, and all its vessels and attendants (וְהַהוּא בֵּי מַקְדְּשָׁא, כָּל תִּקּוּנוֹי, וְכָל פּוּלְחָנוֹי, וְכָל אִינּוּן מָאנִין וְשַׁמָּשִׁין), all of them are in the likeness of the supernal (כֻּלְּהוּ אִינּוּן כְּגַוְונָא דִּלְעֵילָּא). The Mishkan that Moshe made in the wilderness (מַשְׁכְּנָא דְּקָא עָבֵד מֹשֶׁה בְּמַדְבְּרָא), was entirely in the likeness of the above (כֹּלָּא הֲוָה כְּגַוְונָא דִּלְעֵילָּא). The Mikdash that King Shlomo built (בֵּי מַקְדְּשָׁא דְּבָנָא שְׁלֹמֹה מַלְכָּא), that was a house of rest, like the supernal pattern (הוּא בֵּי נַיְחָא כְּגַוְונָא עִלָּאָה), in all its adornments, to be in the perfection of the upper (בְּכָל אִינּוּן תִּקּוּנִין, לְמֶהֱוֵי בְּתִּקּוּנָא דִּלְעֵילָּא), a house of rest and inheritance (בֵּי נַיְחָא וְאַחֲסַנְתָּא).

So too the synagogue (הָכִי בֵּי כְּנִשְׁתָּא), must be in all proper adornments (אִצְטְרִיךְ בְּכָל תִּקּוּנֵי שַׁפִּירוּ), to be in the likeness of the supernal (לְמֶהֱוֵי כְּגַוְונָא עִלָּאָה), to be a house of prayer (לְמֶהֱוֵי בֵּית צְלוֹתָא), to arrange adornments in prayer (לְאַתְקְנָא תִּקּוּנִין בִּצְלוֹתָא), as has been explained (כְּמָה דְּאוּקְמוּהָ). And that Mikdash should have windows (וְהַהוּא בֵּי מַקְדְּשָׁא דְּלֶהֱוֵי בֵּיהּ חַלּוֹנוֹת), as it is written (דִּכְתִּיב): (Daniel 6) “with windows open” (וְכַוְּן פְּתִיחָן) in the likeness of the supernal (כְּגַוְונָא דִּלְעֵילָּא). And regarding this, (Shir haShirim 2) “Watching through the windows, peering through the lattice” (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת מֵצִיץ מִן הַחֲרַכִּים). And if you say, even in a field, since the spirit can ascend (וְאִי תֵּימָא אֲפִלּוּ בְּחַקְלָא, בְּגִין דְּרוּחָא לֶהֱוֵי סָלִיק) not so! (לָאו הָכִי)

For we need a house, and there is none (דְּהָא אֲנַן צְרִיכִין בַּיִת וְלֵיכָּא), so there must be a house below (לְאִשְׁתַּכְּחָא בַּיִת לְתַתָּא), in the likeness of the house above (כְּגַוְונָא דְּבַיִת עִלָּאָה), to bring the supernal dwelling to the lower dwelling (לְנַחְתָּא דִּיוּרָא עִלָּאָה לְדִּיוּרָא תַּתָּאָה). And further, that prayer and that spirit (וְתוּ דְּהַהוּא צְלוֹתָא, וְהַהוּא רוּחָא), must ascend and emerge from the narrow opening (אִצְטְרִיךְ לְסַלְּקָא, וּלְנָפְקָא מִגּוֹ עָאקוּ), on a straight path toward Yerushalayim (בְּאֹרַח מֵישָׁר, לָקוֳבֵל יְרוּשָׁלַ͏יִם). And about this it is written (וְעַל דָּא כְּתִיב): (Tehillim 118) “From the straits I called Hashem” (מִן הַמֵּצַר קָרָאתִי יָהּ) for there is needed a narrow place within the opening (דְּאִצְטְרִיךְ אֲתָר דָּחִיק בְּעָאקוּ), to send that spirit within it (לְשַׁדְּרָא בְּגַוֵּיהּ הַהוּא רוּחָא), so that it not deviate to the right or to the left (דְּלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא).

And in a field, the voice cannot be directed like this (וּבְחַקְלָא לָא יָכִיל קָלָא לְשַׁדְּרָא לֵיהּ הָכִי), for in this pattern, the sound of the shofar bursts forth straight (דְּהָא כְּגַוְונָא דָּא קָלָא דְּשׁוֹפָר, אִתְדַּחְיָיא לְבַר בְּאֹרַח מֵישָׁר), from within a narrow place (מִגּוֹ אֲתָר דָּחִיק), and proceeds and pierces through the firmaments (וְאָזִיל וּבָקַע רְקִיעִין), and ascends in its ascent (וְסָלִיק בִּסְלִיקוּ), to arouse the spirit above (לְאַתְּעָרָא רוּחָא לְעֵילָּא).

And if you say: but it is written (וְאִי תֵּימָא: הָא כְּתִיב): (Bereshit 24) “And Yitzchak went out to meditate in the field” (וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה) Yitzchak is different (שָׁאנֵי יִצְחָק), for there was in him a different matter (דְּמִלָּה אֲחֲרָא הֲוָה בֵּיהּ), something that was not in all the world (מַה דְּלָא הֲוָה בְּכָל עָלְמָא). And further, that verse does not come for this reason (וְתוּ דְּהַאי קְרָא לָאו לְהָכִי אָתָא), for certainly he did not pray in just any field (דְּוַדַּאי בַּשָּׂדֶה אַחֵר לָא הֲוָה מְצַלֵּי), and we have already established this (וְהָא אוֹקִימְנָא). (Thus concludes the passage in Ra‘aya Meheimna)[ע״כ רֵעָיָא מְהֵימְנָא].