Daf 66b (דַּף ס״ו ע״ב)

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), Amalek brought with him other nations (עֲמָלֵק עַמִּין אַחֲרָנִין אַיְתִּין עִמֵּיהּ), and all of them were afraid to wage war with Yisrael—except for him (וְכֻלְּהוּ דְּחִילוּ לְקָרְבָּא בְּהוּ בְּיִשְׂרָאֵל, בַּר אִיהוּ). And because of this, Yehoshua was weakening them (וּבְגִין כַּךְ, יְהוֹשֻׁעַ הֲוָה חוֹלֵשׁ עֲלַיְיהוּ). Rabbi Yisa said (רִבִּי יֵיסָא אָמַר): “And Yehoshua weakened…”—that he broke their strength from above (וַיַּחֲלֹשׁ יְהוֹשֻׁעַ—דְּתָבַר חֵילָא דִּלְהוֹן מִלְּעֵילָּא). (Exodus 17) “And Moshe built an altar and called its name Hashem is my banner” (וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְיָ' נִסִּי). “And Moshe built an altar”—corresponding to the one above (וַיִּבֶן מֹשֶׁה מִזְבֵּחַ: לָקוּבֵל הַהוּא דִּלְעֵילָּא). “And he called its name”—that altar of Moshe (וַיִּקְרָא שְׁמוֹ—הַהוּא מֹשֶׁה) Some say: that altar (נ״א: דְּהַהוּא מִזְבֵּחַ): “Hashem is my banner” (יְיָ' נִסִּי). What is “Hashem is my banner”? (מַאי: יְיָ' נִסִּי)? Because He took vengeance for that holy sign of Yisrael (בְּגִין דְּאַנְקִים נִקְמָתָא דְּהַהוּא רְשִׁימָא קַדִּישָׁא דְּיִשְׂרָאֵל), and from that moment it was called “the sword that avenges the vengeance of the covenant” (וּמֵהַהוּא זִמְנָא אִתְקְרֵי: חֶרֶב נֹקֶמֶת נְקַם בְּרִית).

Rabbi Yose said (רִבִּי יוֹסֵי אָמַר): “And Moshe built an altar”—an altar to atone for them (וַיִּבֶן מֹשֶׁה מִזְבֵּחַ—מִזְבֵּחַ לְכַפְּרָא עֲלַיְיהוּ). “And he called its name”—whose name? (וַיִּקְרָא שְׁמוֹ—שְׁמוֹ דְּמַאן)? Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): the name of that altar (שְׁמֵיהּ דְּמַדְבְּחָא הַהוּא): “Hashem is my banner” (יְיָ' נִסִּי). As it is said (כְּמָה דְּאַתְּ אָמֵר): “And there He tested them” (וְשָׁם נִסָּהוּ) (Exodus 15). And it is all one matter (וְכֹלָּא מִלָּה חַד): for Yisrael were punished (עַל דְּאִתְפְּרָעוּ יִשְׂרָאֵל), and that established sign—the holy sign—was revealed (וְאִתְגַּלְיָיא הַהוּא אָת קַיָּימָא, רְשִׁימָא קַדִּישָׁא). From here we learn (מִכָּאן אוֹלִיפְנָא): once a man’s son is circumcised, and in him the holy sign is revealed (דְּכֵיוָן דְּאִתְגְּזַר בְּרֵיהּ דְּבַר נָשׁ, וְאִתְגַּלְיָיא בֵּיהּ אָת רְשִׁימָא קַדִּישָׁא קַיָּימָא), that one is called “altar of atonement for him” (הַהוּא אִקְרֵי: מִזְבֵּחַ לְכַפְּרָא עֲלֵיהּ). And what is its name? “Hashem is my banner” (וּמַה שְׁמֵיהּ: יְיָ' נִסִּי). In a similar manner, Ya'akov built an altar (כְּגַוְונָא דָּא: יַעֲקֹב בָּנָה מַדְבְּחָא), as it is written (דִּכְתִּיב) (Bereshit 33) “And he erected there an altar and called it El Elohei Yisrael” (וַיַּצֶּב שָׁם מִזְבֵּחַ, וַיִּקְרָא לוֹ: אֵל אֱלֹהֵי יִשְׂרָאֵל). For whom? (לְמַאן) For that place that is called altar (לְהַהוּא אֲתָר דְּאִקְרֵי מִזְבֵּחַ). And what is its name? “El, Elohei Yisrael” (וּמַאן שְׁמֵיהּ: אֵל אֱלֹהֵי יִשְׂרָאֵל).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), what is written (מַאי דִּכְתִּיב) (Exodus 24) “And they saw the Elohim of Yisrael…” (וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְגוֹ'). And who is able to behold Kudsha Berikh Hu? (וְכִי מַאן יָכִיל לְמֵחֲמֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), for it is written (וְהָא כְּתִיב) (Exodus 33) “For no man shall see Me and live” (כִּי לֹא יִרְאַנִי הָאָדָם וָחָי). And here it says “they saw”? (וְהָכָא אָמַר וַיִּרְאוּ) Rather, a rainbow was revealed over them in radiant colors (אֶלָּא דְּאִתְגַּלְיָא קֶשֶׁת עֲלַיְיהוּ בִּגְוָונִין נְהִירִין). And so we have learned (וְהָכִי תָּנֵינָן): whoever gazes at the rainbow, it is as if he gazes at the Shekhinta (כָּל מַאן דְּאִסְתַּכַּל בַּקֶּשֶׁת, כְּמַאן דְּמִסְתַּכַּל בַּשְּׁכִינָתָא), and it is forbidden to gaze at the Shekhinta (וּלְאִסְתַּכַּלָּא בִּשְׁכִינְתָּא אָסִיר). And for this reason (וְעַל דָּא), it is forbidden for a person to gaze at the fingers of the Kohanim (אָסִיר לֵיהּ לְאִינִישׁ לְאִסְתַּכַּלָּא בְּאֶצְבְּעַיְיהוּ דְּכַהֲנֵי), at the time they spread their hands (בְּשַׁעֲתָא דְּפַרְסֵי יְדַיְיהוּ). It is forbidden to gaze at the rainbow (אָסוּר לְאִסְתַּכַּלָּא בַּקֶּשֶׁת). What is the rainbow? (מַאן קֶשֶׁת)

Rabbi Abba said (אָמַר רִבִּי אַבָּא): “the rainbow”—he said it plainly (בַּקֶּשֶׁת סְתָם אָמַר לֵיהּ). What is the rainbow, plainly? (מַאי בַּקֶּשֶׁת סְתָם) He said to him: the rainbow above and the rainbow below (אָמַר לֵיהּ: בַּקֶּשֶׁת דִּלְעֵילָּא וּבַקֶּשֶׁת דִּלְתַּתָּא). The rainbow above—its colors (בַּקֶּשֶׁת דִּלְעֵילָּא: בִּגְוָונוֹי). For whoever gazes at its colors (דְּכָל מַאן דְּיִסְתַּכַּל בִּגְוָונוֹי), it is as if he gazes at the supernal place (כְּאִילּוּ אִסְתַּכַּל בַּאֲתַר דִּלְעֵילָּא), and it is forbidden to gaze at it (וְאָסִיר לְאִסְתַּכַּלָּא בֵּיהּ), so that he not disgrace the Shekhinta (דְּלָא יַעֲבִיד קְלָנָא בִּשְׁכִינְתָּא). The rainbow below—what is it? (קֶשֶׁת דִּלְתַּתָּא מַאי הִיא)

That permanent sign that is impressed in man (הַהוּא אָת קַיָּימָא דְּאִתְרְשִׁים בֵּיהּ בְּבַר נָשׁ), and whoever gazes at it, causes disgrace above (דְּכָל מַאן דְּיִסְתַּכַּל בֵּיהּ, עָבִיד קְלָנָא לְעֵילָּא).p5-103

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): if so, it is written (Bereshit 24) “Place now your hand under my thigh” (שִׂים נָא יָדְךָ תַּחַת יְרֵכִי)—was he making him swear by that sign? (דְּהֲוָה אוֹמֵי לֵיהּ בְּהַאי אָת) He said to him: for the Patriarchs of the world, it was permitted (אָמַר לֵיהּ: אֲנַח לְהוּ לַאֲבָהָן דְּעָלְמָא), for they are not like other people (דְּלֵית אִינּוּן כִּשְׁאָר בְּנֵי עָלְמָא). And further: “Place now your hand under my thigh” is written (וְעוֹד: שִׂים נָא יָדְךָ תַּחַת יְרֵכִי כְּתִיב), and it is not written: “See under my thigh” (וְלָא כְּתִיב: רְאֵה תַּחַת יְרֵכִי). For this reason it is forbidden to gaze at the rainbow plainly (בְּגִין כָּךְ אָסִיר לְאִסְתַּכַּלָּא בַּקֶּשֶׁת סְתָם), as we have learned (כְּמָה דְּתָנֵינָן). It was taught (תָּאנָא): “And they saw the Elohim of Yisrael” (וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל)—that a rainbow was revealed over them (דְּאִתְגַּלְיָא קֶשֶׁת עָלַיְיהוּ), in beautiful radiant colors (בִּגְוָונִין שַׁפִּירִין נְהִירִין), flaming toward every side (מְלַהֲטָן לְכָל עִיבָר). As it implies in what is written: “Et Elohim of Yisrael,” and not “they saw Elohim of Yisrael” (מַשְׁמַע דִּכְתִּיב: אֵת אֱלֹהֵי יִשְׂרָאֵל, וְלֹא כְּתִיב: וַיִּרְאוּ אֱלֹהֵי יִשְׂרָאֵל).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): the radiance of the lamp of the Shekhinta (נְהוֹרָא דְּבוּצִינָא דִּשְׁכִינְתָּא). And what is it? (וּמַאי נִיהוּ): that which is called “Youth” (na‘ar) (הַהוּא דְּאִקְרֵי נַעַר), who serves the Shekhinta in the sanctuary (דִּמְשַׁמֵּשׁ לִשְׁכִינְתָּא בְּמַקְדְּשָׁא). And because of this, “et” precisely (וּבְגִין כַּךְ: אֵת דַּיְיקָא). “And under His feet was like the appearance of sapphire brickwork” (וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר), that was imprinted beneath His place (דְּאִתְרְשִׁים בֵּיהּ תְּחוֹת דּוּכְתֵּיהּ)—one brick among those bricks that were made in Egypt (חַד לְבֵינָתָא מֵאִינּוּן לְבֵנִין דַּהֲווֹ בָּנִין בְּמִצְרַיִם). For we have learned (דְּתָנֵינָן): one woman gave birth in Egypt (אִתְּתָא חֲדָא אוֹלִידַת בְּמִצְרַיִם), and the inspectors of Pharaoh came (וַהֲוָה אָתִין סַרְכֵי פַרְעֹה), and she concealed the baby in one brick (וְעָאלַת לֵיהּ בְּחַד לְבֵינָתָא). And a hand came and held it (וְאָתָא פַּס יְדָא וְאָחִיד לֵיהּ), and it was impressed beneath the feet of the Shekhinta (וְאִתְרְשִׁים תְּחוֹת רַגְלוֹי דִּשְׁכִינְתָּא), and it stood before Him (וְקַיְּימָא קָמֵיהּ), until the lower Temple was ignited (עַד דְּאִתּוֹקַד בֵּי מַקְדְּשָׁא דִּלְתַתָּא), as it is written (Lamentations 2) “And He did not remember His footstool” (דִּכְתִּיב: וְלֹא זָכַר הֲדוֹם רַגְלָיו).

Rabbi Ḥiyya said (רִבִּי חִיָּיא אָמַר): “Livet haSapir”—radiance of sapphire (לִבְנַת הַסַּפִּיר: נְהִירוּתָא דְּסַפִּיר), carvings upon carvings of supernal engravings above (קַלְדִּיטֵי בְּקַנְדִּיטֵי גְּלִיפִין עִלָּאִין דִּלְעֵילָּא), that flare toward seventy-two sides (דְּמִתְלַהֲטָא לְשִׁבְעִין וּתְרֵין עִבְרִי). This is what is written (הֲדָא הוּא דִּכְתִּיב): (Isaiah 54) “And I will lay your foundations with sapphires” (וִיסַדְתִּיךְ בַּסַּפִּירִים). (Exodus 24) “And like the essence of the heavens” (וּכְעֶצֶם הַשָּׁמַיִם). What is “essence of the heavens”? (מַאי עֶצֶם הַשָּׁמַיִם)? Rabbi Abba said (אָמַר רִבִּי אַבָּא): what is the “essence of the heavens”? Engraved in seventy-two branches (מָה עֶצֶם הַשָּׁמַיִם: גְּלִיפָא בְּשִׁבְעִין וּתְרֵין עֲנָפִין), that fly and flame in every direction (פַּרְחִין מְלַהֲטָן בְּכָל עִיבָר). So too here, the vision of that essence of heaven was truly like the vision of heaven (אוּף הָכָא: חֵיזוּ דְּהַהוּא עֶצֶם הַשָּׁמַיִם, כְּחֵיזוּ שְׁמַיָּא מַמָּשׁ).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): all was impressed in that radiance (כֹּלָּא אִתְרְשִׁים בְּהַהוּא נְהִירוּ), a vision that was engraved from the side of the Shekhinta (דְּחֵיזוּ דְּמִתְגַּלְפָא מִסִּטְרָא דִּשְׁכִינְתָּא).

Rabbi Ḥizkiyah said (אָמַר רִבִּי חִזְקִיָּה): if so, behold there are sixty who surround the Shekhinta (אִי הָכִי, וְהָא שִׁתִּין אִינּוּן, בְּסַחֲרָנִיהּ דִּשְׁכִינְתָּא), as it is written (דִּכְתִּיב) (Song of Songs 3) “Sixty mighty ones surround her” (שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ). He said to him: so it surely is (אָמַר לֵיהּ: הָכִי הוּא וַדַּאי), but those sixty were illuminated in twelve boundaries (אֶלָּא אִינּוּן שִׁתִּין אִתְנְהִירוּ בִּתְרֵיסַר תְּחוּמִין), and they never departed from her surrounding presence (וְלָא אַעְדִּיאוּ מִסָּחֲרָנוּתָהָּא לְעָלְמִין).

For we have learned (דְּתָנֵינָן): twelve boundaries supernal engravings ascend in balance (תְּרֵיסַר תְּחוּמִין, גְּלִיפִין עִלָּאִין, בְּמַתְקְלָא סְלִיקוּ), in the great and mighty holy tree (בְּאִילָנָא קַדִּישָׁא רַבָּא וְתַקִּיף). And all shine within the Matronita (וְכֻלְּהוּ נְהִירִין בְּמַטְרוֹנִיתָא), when she is united with the King (כַּד אִתְחַבְּרַת בְּמַלְכָּא). And this is “the essence of the heavens”—truly “the essence of the heavens” (וְדָא הוּא עֶצֶם הַשָּׁמַיִם, עֶצֶם הַשָּׁמַיִם מַמָּשׁ). And all those radiant pathways shine within it (וְכָל אִינּוּן נְהִירִין שְׁבִילִין מְנָהֲרִין בֵּיהּ), with the radiance of the Matronita (בִּנְהִירוּ דְּמַטְרוֹנִיתָא).