Daf 9a (דַּף ט׳ ע״א)
After twelve months (בָּתַר תְּרֵיסַר יַרְחֵי), that illumination will rise between heaven and earth (יִזְדְּקַף הַהוּא נְהִירוּ בֵּין שְׁמַיָּא וְאַרְעָא), and it will rest (וְיִשְׁרֵי) in the land of the Galilee (בְּאַרְעָא דְּגָלִיל), for there was the beginning of the exile of Yisrael (דְּתַמָּן הֲוָה שֵׁירוּתָא דְּגָלוּתָא דְּיִשְׂרָאֵל). And there it will be revealed from that illumination of the birds nest (וְתַמָּן יִתְגְּלֵי מֵהַהוּא נְהִירוּ דְּקַן צִפּוֹר), and it will return to its place (וְתָב לְאַתְרֵיהּ). And on that day, the whole earth will tremble as before (וְהַהוּא יוֹמָא יִזְדַּעְזַע כָּל אַרְעָא כְּמִלְּקַדְּמִין), from one end of the heavens to the other (מִסַּיְיפֵי שְׁמַיָּא עַד סַיְיפֵי שְׁמַיָּא), And then they shall see (Some say: they shall know) all the world (וּכְדֵין יֶחזוּן (יִנְדְּעוּן) כָּל עָלְמָא), that indeed the King Mashiach has been revealed in the land of the Galilee (דְּהָא אִתְגְּלֵי מַלְכָּא מְשִׁיחָא בְּאַרְעָא דְּגָלִיל). And all those who toil in Orayta will gather to him (וְיִתְכַּנְּשׁוּן לֵיהּ כָּל אִינּוּן דְּלָעָאן בְּאוֹרַיְיתָא), and those who are insignificant in the world (וְאִינּוּן זְעִירִין בְּעָלְמָא).
And by the merit of the young children of the house of study (וּבִזְכוּת יְנוּקֵי דְּבֵי רַב), his strength will be reinforced to prevail (יִתְתַּקֵף חֵילֵיהּ לְאִתְגַּבְּרָא), and this is the secret of “young birds” (וְרָזָא דָּא אֶפְרוֹחִים). And if these are not found-behold, the nursing children who sit in the strength of their mothers and suckle (וְאִי לָא יִשְׁתְּכְּחוּן אִלֵּין, הָא יְנוּקֵי דְּיַתְבִין בְּתוּקְפָּא דְּאִמְּהוֹן וְיַנְקֵי), as it is said (Isaiah 28) (כְּמָה דְּאַתְּ אָמֵר, גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם). And this is “or eggs” (וְהַיְינוּ אוֹ בֵיצִים), for the sake of these, the Shekhinta dwells with Yisrael in exile (דִּבְגִין אִלֵּין, שַׁרְיָא שְׁכִינְתָּא עִמְּהוֹן דְּיִשְׂרָאֵל בְּגָלוּתָא). For the wise ones will be few in that time (דְּהָא חַכִּימִין זְעִירִין אִינּוּן דְּיִשְׁתַּכְּחוּן בְּהַהוּא זִמְנָא), and this is (Deuteronomy 22) (וְהָאֵם רוֹבֶצֶת עַל הָאֶפְרוֹחִים אוֹ עַל הַבֵּיצִים), “you shall not take the mother with the children” (לֹא תִקַּח הָאֵם עַל הַבָּנִים). p5-12
For if she does not remain upon them, the matter will not stand to bring redemption, except through the Supernal King (דְּהָא בֵּיהּ לָא קַיְּמָא מִילָּא לְאַפּוּקָא מִגָּלוּתָא אֶלָּא בְּמַלְכָּא עִילָּאָה), for when these young ones and sucklings give strength to the King Mashiach, then the Supernal Imma, who hovers over them, will be aroused toward her Husband (דְּכֵיוָן דְּאִינוּן רַבְיָן וִינִיקִין יְהַבִּין תּוּקְפָא לְמַלְכָּא מְשִׁיחָא, כְּדֵין אִימָּא עִילָּאָה דְּהִיא רָבִיעַ עֲלֵיהוּ יִתְעַרְתַּ לְגַבֵּי בַּעְלָהּ). And it will be delayed-thus it is-for twelve more months (וְיִתְעַכַּב (הֲכִי) עַד תְּרֵיסַר יַרְחֵי אַחֲרָנִין). Afterward, her Husband will come and raise her from the dust (לְבָתַר, יֵיתֵי בַּעְלָהּ, וְיוֹקִים לָהּ מֵעַפְרָא), as it is said (Amos 9) (כְּמָה דְּאַתְּ אָמֵר, אָקִים אֶת סֻכַּת דָּוִד הַנֹּפֶלֶת). On that day (בְּהַהוּא יוֹמָא), King Mashiach will begin and gather the exile (מַלְכָּא מְשִׁיחָא שָׁאֲרֵי וְיִכְנוֹשׁ גָּלוּתָא), from one end of the world to the other (מִסַּיְּיפֵי עָלְמָא עַד סַיְּיפֵי עָלְמָא), as it is said (Deuteronomy 30) (כְּמָה דְּאַתְּ אָמֵר, אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם וְגוֹ'). From that day (מֵהַהוּא יוֹמָא), all the signs and wonders and might that Kudsha Berikh Hu performed in Egypt (כָּל אָתִין וְנִסִּין וּגְבוּרָאן דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם), He will do for Yisrael (יַעֲבִיד לוֹן לְיִשְׂרָאֵל),
As you say (כְּמָה דְאַתְּ אָמֵר), “As in the days of your going forth from the land of Mitzrayim I will show him wonders” (כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת) (Micah 7).
p5-13Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), “El'azar, my son (אֶלְעָזָר בְּרִי), all these matters are found in the secret of the thirty-two pathways of the Holy Name (כָּל אִלֵּין מִלִּין תִּשְׁכַּח בְּרָזָא דִּתְּלָתִין וּתְרֵין שְׁבִילִין דְּבִשְׁמָא קַדִּישָׁא), and until these wonders are awakened in the world (וְעַד דְּנִסִּין אִלֵּין לָא יִתְּעֲרוּן בְּעָלְמָא), the secret of the Holy Name will not be completed (לָא יִשְׁתְּלִים רָזָא דִּשְׁמָא קַדִּישָׁא), and love will not be awakened (וְלָא תִּתְּעַר לְאַהֲבָה), As you say (כְּמָה דְּאַתְּ אָמֵר), “I adjure you” p5-14(הִשְׁבַּעְתִּי), “daughters of Jerusalem” (אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם), “by the hosts” (בִּצְבָאוֹת) (Song of Songs 2). ‘By Tzeva’ot’ this is the King (some say: Mashiach) who is called Tzeva’ot (בִּצְבָאוֹת: דָּא מַלְכָּא (נ״א מְשִׁיחָא) דְּאִקְרֵי צְבָאוֹת),p5-15 or ‘by the hinds of the field’-the other hosts and legions below (אוֹ בְּאַיְלוֹת הַשָּׂדֶה שְׁאָר חֵילִין וּמַשִּׁרְיָין דִּלְתַּתָּא).p5-16 ‘That you not arouse nor awaken the love’ this is the right hand of Kudsha Berikh Hu, which is called Ahavah (Love) (אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה: דָּא יְמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּאִקְרֵי אַהֲבָ״ה), until it is desired by the one who lies in the dust (עַד שֶׁתֶּחְפָּץ הַהִיא דִּשְׁכִיבַת לְעַפְרָא),p5-17 and there be the desire of the King in her (וִיהֵא רְעוּתָא דְּמַלְכָּא בָּהּ). Blessed is he who will merit that generation (זַכָּאָה אִיהוּ מַאן דְּיִזְכֵּי לְהַהוּא דָּרָא), blessed is he in this world (זַכָּאָה אִיהוּ בְּעָלְמָא דֵין), and blessed is he in the World to Come (וְזַכָּאָה אִיהוּ בְּעָלְמָא דְּאָתֵי).”
Rabbi Shimon lifted his hands in prayer to Kudsha Berikh Hu (ר׳ שִׁמְעוֹן אָרִים יְדוֹי בִּצְלּוֹ לְּקוּדְשָׁא בְּרִיךְ הוּא), and prayed his prayer (וְצַלֵּי צְלוֹתֵיהּ). After he prayed his prayer (לְבָתַר דְּצַלֵּי צְלוֹתֵיהּ), came Rabbi El'azar his son and Rabbi Abba and they sat before him (אָתוּ ר׳ אֶלְעָזָר בְּרֵיהּ, וְר׳ אַבָּא וְיָתְבוּ קָמֵיהּ). While they were sitting before him (עַד דְּהֲווּ יַתְבֵי קָמֵיהּ), they saw a certain illumination of day that darkened (חָמוּ חַד נְהִירוּ דִּימָמָא דְּאִתְחֲשָׁךְ), and one column of flaming fire descended into the Sea of Tiberias (וְאִשְׁתְּקַע חַד צִנּוֹרָא (צְרוֹרָא) דְּשַׁלְהוֹבָא דְּאֶשָּׁא גּוֹ יַמָּא דִּטְבֶרְיָה), and the entire place trembled (וְאִזְדַּעְזַע כָּל הַהוּא אֲתָר).
Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), “Certainly now is the time (וַדַּאי הַשְׁתָּא הוּא עִדָנָא), that Kudsha Berikh Hu remembers His children (דְּקוּדְשָׁא בְּרִיךְ הוּא אִדְכַּר לִבְנוֹי), and He has released two tears into the Great Sea (וְאָחִית תְּרֵין דִּמְעִין לְגוֹ יַמָּא רַבָּא).p5-18 And when they descended (וְכַד נַחְתִּין), they encountered this column of flaming fire (פַּגְעִין בְּהַאי צִנּוֹרָא דְּשַׁלְהוֹבָא דְּאֶשָּׁא), and they became absorbed one into the other in the sea (וְיִשְׁתַּקְעוּ דָּא בְּדָא בְּיַמָּא).” Rabbi Shimon wept, and the friends wept with him (בָּכָה רַבִּי שִׁמְעוֹן וּבָכוּ חַבְרַיָּיא).
Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), “Now I have been aroused in the secret of the letters of the Holy Name (הָא אִתְּעַרְנָא בְּרָזֵי דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא), in the aspect of His arousal toward His children (בְּסִתְרָא דְּאִתְעָרוּתָא דִּילֵיהּ, לְגַבֵּי בְּנוֹי). But now (אֲבָל הַשְׁתָּא), I have permission to reveal what was never permitted to any other person to reveal (אִית לִי לְגַלָּאָה, מַה דְּלָא אִתְיְהִיב רְשׁוּ לְבַּר נָשׁ אַחֲרָא לְגַלָּאָה). Except for the merit of this generation, which sustains the world until the King Mashiach comes (אֶלָּא זְכוּ דְּדָרָא דָּא, יְקַיֵּים עָלְמָא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא).”
Rabbi Shimon said to Rabbi El'azar his son and to Rabbi Abba (אָמַר רַבִּי שִׁמְעוֹן לְר׳ אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא), “Arise to your standing” (קוּמוּ בְּקִיוּמַיְיכוּ). Rabbi El'azar and Rabbi Abba arose (קָמוּ ר׳ אֶלְעָזָר וְר׳ אַבָּא). Rabbi Shimon wept another time (בָּכָה רַבִּי שִׁמְעוֹן זִמְנָא אַחֲרָא), and said (אָמַר), “Woe to the one who will stand by what I have said p5-19(וַוֵי מַאן יְקוּם בְּמַה דְאַמִינָא), exile will be prolonged (גָּלוּתָא יִתְמְשַׁךְ), who will be able to bear it?” (מַאן יָכִיל לְמִסְבַּל). He too arose and said (אוּף אִיהוּ קָם וְאָמַר), “Hashem our God, lords other than You have ruled over us, but through You alone we make mention of Your Name” (Isaiah 26) (ה' אֱלֹהֵינוּ בְּעָלוּנוּ אֲדֹנִים זוּלָתֶךָ לְבַד בְּךָ נַזְכִּיר שְׁמֶךָ). This verse has been established (הַאי קְרָא אוּקְמוּהָ), but in this verse there is a supernal secret (אֲבָל בְּהַאי קְרָא אִית רָזָא עִלָּאָה), within faith (גּוֹ מְהֵימָנוּתָא). “Hashem our God” (ה' אֱלֹהֵינוּ): this is the root of the supernal secrets (דָּא הוּא שֵׁירוּתָא דְּרָזִין עִלָּאִין), the place from which all illuminations of the lamps emerge to ignite (אֲתָר דְּמִתַּמָּן נָפְקִין כָּל נְהִירוּ דְּשְׁרָגִּין כֻּלְּהוּ לְאַדְלְקָא). And there hangs the entire secret of faith (וְתַמָּן תַּלְיָא כָּל רָזָא דִּמְהֵימָנוּתָא), this Name dominates over all (שְׁמָא דָּא שַׁלִּיט עַל כֹּלָּא). “Lords other than You have ruled over us” (בְּעָלוּנוּ אֲדֹנִים זוּלָתֶךָ): for the people of Yisrael, none has dominion over them except this supernal Name (דְּהָא עַמָּא דְּיִשְׂרָאֵל, לֵית מַאן דְּשַׁלִּיט עָלֵיהּ בַּר שְׁמָא עִלָּאָה דָּא). And now in exile, the Sitra achra rules over them (וְהַשְׁתָּא בְּגָלוּתָא שַׁלִּיט עָלֵיהּ סִטְרָא אַחֲרָא).
Notes
some say: what I have seen (נ״א דְּחָמִינָא)
Ohr HaChammah on Zohar II, 9a: All those who labor in the Orayta (כָּל אִינוּן דְּלָעָאן בְּאוֹרַיְיתָא) will become his captains and the princes of his chariot (הֵם יִהְיוּ שָׁלִישָׁיו וְשָׂרֵי מֶרְכַּבְתּוֹ), and upon them there shall rest the Spirit of Hashem that is within him (וַעֲלֵיהֶם יוֹפִיעַ מֵרוּחַ ה׳ אֲשֶׁר בְּקִרְבּוֹ), to execute vengeance (לִנְקוֹם נָקָם). Yet merit is required from below, from the lower ones (וְצָרִיךְ זְכוּת מִלְּמַטָּה מֵהַתַּחְתּוֹנִים), therefore he will be strengthened through the breath of the mouths of the schoolchildren (לְכָךְ יִתְחַזֵּק בְּהֶבֶל פֶּה הַתִּינוֹקוֹת שֶׁל בֵּית רַבָּן), in order to prevail (לְהִתְגַּבֵּר), for there are still wars after this (כִּי עֲדַיִן יֵשׁ מִלְחָמוֹת אַחַר זֶה), and he will still be poor and riding upon a donkey (וַעֲדַיִן יִהְיֶה עָנִי וְרוֹכֵב עַל חֲמוֹר) (Zechariah 9:9), and Yisrael will still be driven into the wilderness (וַעֲדַיִן יִתְגָּרְשׁוּ יִשְׂרָאֵל אֶל הַמִּדְבָּר), and many troubles will yet befall Yisrael (וְכַמָּה צָרוֹת יֵאָרְעוּ לְיִשְׂרָאֵל), even after all this (אֲפִלּוּ אַחַר כָּל זֶה), although the redemption has already been prepared from Above (שֶׁכְּבָר נִזְדַּמְּנָה הַגְּאֻלָּה מִן הָעֶלְיוֹנִים). Nevertheless, preparation and merit are required from those below (אָמְנָם צָרִיךְ מֵהַתַּחְתּוֹנִים הֲזָמָנָה וּזְכוּת), in order that it be awakened through children who are Torah scholars (לְהִתְעוֹרֵר עַל־יְדֵי בָּנִים תַּלְמִידֵי חֲכָמִים), fledglings—the schoolchildren (אֶפְרוֹחִים תִּינוֹקוֹת שֶׁל בֵּית רַבָּן), or eggs—those who are destined to soar in the Orayta (אוֹ בֵיצִים אוֹתָם שֶׁעֲתִידִין לִפְרוֹחַ בַּתּוֹרָה), namely, those weaned from milk (דְּהַיְינוּ גְּמוּלֵי חָלָב), that is, precisely these three aspects (דְּהַיְינוּ מַמָּשׁ אֵלּוּ הַגּ׳ בְּחִינוֹת), which uphold and sustain Yisrael in their exile (מַעֲמִיד וּמְקַיֵּם יִשְׂרָאֵל בְּגָלוּתָם), for they are the dwelling places of the Shekhinah among those below (שֶׁהֵם מוֹשְׁבֵי הַשְּׁכִינָה בַּתַּחְתּוֹנִים), as it says (כְּאוֹמְרוֹ): “For because of these...” (דְּבְגִין אֵלִּין וגו׳). For it is impossible to say that the Shekhinah dwells among them merely because of those who study Orayta (כִּי לוֹמַר שֶׁתִּהְיֶה שְׁכִינָה בֵּינֵיהֶם בִּשְׁבִיל לוֹמְדֵי תּוֹרָה אִי אֶפְשָׁר), for they are few (דְּהָא זְעֵירִין אִינוּן), and they are not sufficient to tip the scales (וְאֵין בָּהֶם כְּדַאי לְהַכְרִיעַ כַּף הַמֹּאזְנַיִם). This is the meaning of “and the mother crouches upon...” (וְהַיְינוּ וְהָאֵם רוֹבֶצֶת עַל...), that the Shekhinah rests upon Yisrael by the merit of being over the fledglings (יִשְׂרָאֵל בִּזְכוּת הֱיוֹתָהּ עַל הָאֶפְרוֹחִים), namely, the schoolchildren, who are not yet mature fruit (דְּהַיְינוּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן שֶׁאֵינָם גְּמַר פְּרִי), or upon the eggs, namely those weaned from milk (אוֹ עַל הַבֵּיצִים, הַיְינוּ גְּמוּלֵי מֵחָלָב). Had she rested upon Yisrael because of the sons (בִּשְׁלָמָא אִלּוּ הָיְתָה רוֹבֶצֶת עַל יִשְׂרָאֵל בִּשְׁבִיל בָּנִים), the Mashiach would take the mother together with the sons and redeem her through the merit of Yisrael (הָיָה הַמָּשִׁיחַ לוֹקֵחַ הָאֵם עַל הַבָּנִים וְגוֹאֲלָהּ בִּזְכוּת יִשְׂרָאֵל). However, since the mother crouches only by the merit of the fledglings or the eggs (אָמְנָם כֵּיוָן שֶׁהָאֵם רוֹבֶצֶת בִּזְכוּת הָאֶפְרוֹחִים אוֹ הַבֵּיצִים בִּלְבַד), “you shall not take the mother...” (לֹא תִקַּח הָאֵם וגו׳) (Devarim 22:6–7); the Mashiach cannot redeem Yisrael from below (לֹא יוּכַל הַמָּשִׁיחַ לִגְאֹל אֶת יִשְׂרָאֵל מִלְּמַטָּה), for through him the matter is not established to bring them out of exile (דְּהָא בֵּיהּ לָא קַיְימָא מִלָּה לְאַפָּקָא מִן גָּלוּתָא), except through the Supernal King (אֶלָּא בְּמַלְכָּא עִלָּאָה). Therefore, supernal mercy is required (וְלָזֶה צָרִיךְ רַחֲמִים עֶלְיוֹנִים), and therefore an awakening from below is required (וְלָזֶה צָרִיךְ הִתְעוֹרְרוּת מִלְּמַטָּה), in order to awaken mercy above (כְּדֵי לְעוֹרֵר הָרַחֲמִים לְמַעְלָה). For even if the earthly Mashiach desires to redeem or to act through the crowns with which he has been crowned from Above (שֶׁאֲפִלּוּ יִרְצֶה הַמָּשִׁיחַ הַגַּשְׁמִי לִגְאֹל אוֹ לִפְעוֹל עַל־יְדֵי הָעֲטָרוֹת שֶׁנִּתְעַטֵּר מִלְמַעְלָה), through him the matter is not established (הֲרֵי בֵּיהּ לָא קַיְימָא מִלָּה), for he is but the shadow of the supernal Sefirot (אֶלָּא הוּא צֵל הַסְּפִירוֹת הָעֶלְיוֹנוֹת), without corporeality (בְּלִי גַּשְׁמִי), prepared to receive the supernal influx according to the measure that Yisrael arouse it (מוּכָן לְשֶׁפַע עֶלְיוֹן כְּפִי מַה שֶּׁיְּעוֹרְרוּ יִשְׂרָאֵל), so will the Mashiach act through what the Supernal King bestows (כָּךְ יִפְעַל הַמָּשִׁיחַ עַל־יְדֵי מַה שֶּׁיַּשְׁפִּיעַ מַלְכָּא עִלָּאָה), namely Tiferet, from Binah and Chokhmah (דְּהַיְינוּ הַתִּפְאֶרֶת מִן הַבִּינָה וְהַחָכְמָה). Therefore, when those children and infants give strength to the King (וְלָזֶה כֵּיוָן דְּאִינוּן רַבְיָין וְיָנוֹקִין יָהֲבִין תּוּקְפָּא לְמַלְכָּא כְּדֵין וגו׳), the essence depends upon the supernal influx through the deeds of those below (וְהָעִקָּר תָּלוּי בַּשֶּׁפַע הָעֶלְיוֹן בַּמַּעֲשִׂים הַתַּחְתּוֹנִים). Therefore, then the Supernal Imma, who crouches over them (וּלְכָךְ כְּדֵין אִמָּא עִלָּאָה דְּאִיהִי רְבִיעָא עֲלַיְיהוּ), namely the Malkhut (דְּהַיְינוּ הַמַּלְכוּת), is aroused through the merit and deeds of those below (מִתְעוֹרֶרֶת עַל־יְדֵי זְכוּת וּמַעֲשִׂים תַּחְתּוֹנִים), and is awakened toward her Husband through these deeds (אִתְעֲרַת לְגַבֵּי בַּעְלָהּ בִּזְכוּת אֵלּוּ הַמַּעֲשִׂים). It is known that she gathers these deeds within herself during the cycle of twelve months (וְנוֹדָע שֶׁהַמַּעֲשִׂים הַתַּחְתּוֹנִים שֶׁהִיא נוֹטֶלֶת מַנַּחַת אוֹתָם בְּתוֹכִיּוּתָהּ עַד גִּלְגּוּל י״ב חֳדָשִׁים), corresponding to the twelve diagonal boundaries, which are the twelve months of her pregnancy (י״ב גְּבוּלֵי אַלְכְּסוֹן הֵם י״ב חָדְשֵׁי עִבּוּרָהּ), in order to display the merit of Yisrael (לְהַרְאוֹת זְכוּתָם שֶׁל יִשְׂרָאֵל). Meanwhile they are combined, one combination after another (וּבֵין זֶה לָזֶה הֵם מִצְטָרְפִים צֵרוּף אַחַר צֵרוּף). Therefore afterward her Husband comes and establishes... (לְכָךְ לְבָתַר יֵיתֵי בַּעְלָהּ וְיוֹקִים וגו׳). Meanwhile Yisrael are driven into the wilderness (וּבֵין זֶה לָזֶה יִתְגָּרְשׁוּ יִשְׂרָאֵל אֶל הַמִּדְבָּר), and there the ingathering of the exiles will take place (וְשָׁם יִהְיֶה קִבּוּץ גָּלֻיּוֹת), namely the three exiles: the Ten Tribes, the exile of Yehudah from the First Temple, and the exile of the Second Temple (שֶׁהֵם גּ׳ גָּלֻיּוֹת: עֲשֶׂרֶת הַשְּׁבָטִים, וְגָלוּת יְהוּדָה מִבַּיִת רִאשׁוֹן, וְגָלוּת בַּיִת שֵׁנִי). All of them will go out into the wilderness (וְכֻלָּם יֵצְאוּ אֶל הַמִּדְבָּר), and there the Shekhinah will stand (וְשָׁם יִהְיֶה קִיּוּם הַשְּׁכִינָה), and she will appear before Yisrael like a consuming fire (וְתֵרָאֶה לִפְנֵי יִשְׂרָאֵל כְּאֵשׁ אוֹכֶלֶת). From that day onward (וּמֵהַהוּא יוֹמָא וָהָלְאָה), all the signs and wonders will occur (כָּל אָתִין וְנִסִּין), and that which the Shekhinah lacked from the day of the sin of the Golden Calf onward will now return and be completed (וּמַה שֶּׁחָסְרָה הַשְּׁכִינָה מִיּוֹם מַעֲשֵׂה הָעֵגֶל וָאֵילָךְ יַחֲזוֹר עַתָּה וְיִשְׁלַם), and she will perform mighty deeds, miracles, and wonders (וְתַעֲשֶׂה גְּבוּרוֹת, נִסִּים וְנִפְלָאוֹת), as it is said (כְּדָ״א וגו׳).
Ohr HaChammah on Zohar II, 9a: Rabbi Shimon said: “Elazar, my son...” (אָמַר רַבִּי שִׁמְעוֹן: אֶלְעָזָר בְּרִי וגו׳). Rabbi Shimon taught (הוֹרָה רַבִּי שִׁמְעוֹן), that this matter, its order and its source (זֶה הָעִנְיָן סִדְרוֹ וּמוֹצָאוֹ), derive from a Baraita well known to them (מִבָּרַיְיתָא יְדוּעָה לָהֶם), which explained the Thirty-Two Paths (שֶׁהָיְתָה מְבָאֶרֶת ל״ב נְתִיבוֹת), not those that are in Chokhmah (לֹא אוֹתָם שֶׁבְּחָכְמָה), but rather those that are revealed in Tiferet (אֶלָּא אוֹתָם שֶׁהֵם מִתְגַּלִּים בְּתִפְאֶרֶת), in which are the six extremities (שֶׁבּוֹ ו׳ קְצָווֹת), and the Name Havayah equals thirty-two (וְשֵׁם יהו״ה יַעֲלֶה ל״ב). These miracles are caused by the letters of the Name in its Thirty-Two Paths (וְאֵלּוּ הַנִּסִּים גּוֹרְמִים אוֹתִיּוֹת הַשֵּׁם בִּל״ב נְתִיבוֹתָיו), and through them He sanctifies Himself and is magnified before the eyes of all (וְהוּא מְקַדֵּשׁ עַצְמוֹ וּמִתְגַּדֵּל לְעֵינֵי הַכֹּל). Therefore these letters and these miracles proceed from Him (וּלְכָךְ אֵלּוּ הָאוֹתִיּוֹת וְהַנִּסִּים מִמֶּנּוּ), and when He bestows His wonders (וְכַאֲשֶׁר יַשְׁפִּיעַ נִפְלְאוֹתָיו), and magnifies Yisrael through the redemption (וְיַגְדִּיל אֶת יִשְׂרָאֵל לַגְּאֻלָּה), He will be sanctified (יִתְקַדֵּשׁ), His letters will be rectified (וְיִתּוֹקְנוּ אוֹתִיּוֹתָיו), and they will be completed (וְיִשְׁתַּלְּמוּ).
Ohr HaChammah on Zohar II, 9a: “I have adjured you” (הִשְׁבַּעְתִּי אֶתְכֶם) (Song of Songs 2:7)—this is the oath with which the Holy One, Blessed Be He, adjures Yisrael (שְׁבוּעָה שֶׁמַּשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל), whose Neshamot [Souls] are the daughters of Yerushalayim (שֶׁנִּשְׁמוֹתָם בְּנוֹת יְרוּשָׁלַיִם), that they should not arouse the redemption (שֶׁלֹּא יְעוֹרְרוּ עַל הַגְּאֻלָּה), even through prayer, excessively (אֲפִלּוּ בִּתְפִלָּה יוֹתֵר מִדַּאי), until love is aroused from Above (עַד שֶׁיְּעוֹרְרוּ מִלְמַעְלָה אַהֲבָה), that the right hand of the Holy One, Blessed Be He, should redeem them (שֶׁיְמִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹאֲלָה), as it is written (דִּכְתִיב): “Save with Your right hand...” (הוֹשִׁיעָה יְמִינְךָ וגו׳) (Tehillim 60:7; Tehillim 108:7).
Ohr HaChammah on Zohar II, 9a: “By the hosts” (בִּצְבָאוֹת)—this is the King (דָּא מַלְכָּא), namely Tiferet (הַיְינוּ תִּפְאֶרֶת), which is one sign within His host (אוֹת הוּא בַּצָּבָא שֶׁלּוֹ), namely Yesod (דְּהַיְינוּ יְסוֹד), the extension of the Vav of Netzach, Hod, and Tiferet (מֶשֶׁךְ ו׳ שֶׁל נֵצַח וְהוֹד וְהַתִּפְאֶרֶת כּוֹלֵל כָּל צִבְאֵי מַעְלָה), and therefore he said that it is called Tzevaot [Hosts] (וְלָזֶה אָמַר דְּאִקְרֵי צְבָאוֹת), although Tzevaot [Hosts] is not intrinsically the Name of Tiferet (שֶׁאֵינוֹ בְּעֶצֶם שֵׁם צְבָאוֹת בְּתִפְאֶרֶת), nevertheless, by way of extension it is called so (אָמְנָם עַל דֶּרֶךְ הַעֲבָרָה יִתְקְרֵי), for the reason that I have explained (מִן הַטַּעַם שֶׁפֵּרַשְׁתִּי).
Ohr HaChammah on Zohar II, 9a: “Or by the hinds of the field” (אוֹ בְּאַיְלוֹת הַשָּׂדֶה)—these are the other hosts (שְׁאָר חֵילוֹת), for Tzevaot [Hosts] are the hosts of Atzilut (כִּי שֵׁם צְבָאוֹת הֵם צִבְאֵי הָאֲצִילוּת), whereas the hinds of the field are in the world of the separated beings (אַיְלוֹת הַשָּׂדֶה בְּעוֹלַם הַנִּפְרָדִים). And He adjured them by these (וְהִשְׁבִּיעָם בְּאֵלּוּ), because these hosts, both supernal and lower (מִפְּנֵי שֶׁאֵלּוּ הַחֲיָלוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים), are with them in the exile (הֵם עִמָּהֶם בַּגָּלוּת), as I explained above: “A man and his household came” (כִּדְפֵירַשְׁתִּי לְעֵיל: אִישׁ וּבֵיתוֹ בָּאוּ) (Exodus 1:1). Therefore the exile depends upon these (וּלְכָךְ הַגָּלוּת תָּלוּי בְּאֵלּוּ), and they must be sweetened at the time of their departure from the exile (וְצָרִיךְ לְמַתֵּק לְאֵלּוּ עֵת צֵאתָם מֵהַגָּלוּת), as in the matter of Egypt (כְּעִנְיַן מִצְרַיִם).
Ohr HaChammah on Zohar II, 9a: “Until she desires” (עַד שֶׁתַּחְפֹּץ)—that one who lies in the dust (הַהוּא דְּשָׁכִיב לְעַפְרָא). The intention is not “until she wills” (אֵין הַכַּוָּנָה עַד שֶׁתִּרְצֶה), for she wills immediately (שֶׁהִיא תֵּכֶף וּמִיָּד תִּרְצֶה). Rather, “until she desires” (אֶלָּא עַד שֶׁתַּחְפֹּץ). He then explains (הָדַר מְפָרֵשׁ), just as “until” (כְּמוֹ עַד), “she desires” means: from the King (שֶׁתֵּחָפֵץ מִן הַמֶּלֶךְ).
Ohr HaChammah on Zohar II, 9a: “The two tears” (תְּרֵין דִּמְעִין)—these are the two attributes of Gevurah and Hod, or Malkhut and Gevurah (הֵם שְׁתֵּי מִדּוֹת גְּבוּרָה וְהוֹד אוֹ מַלְכוּת וּגְבוּרָה), and the meaning is that He acts from the side of judgment with mercy (וְהַכַּוָּנָה שֶׁהוּא מִצַּד הַדִּין בְּרַחֲמִים), and the Holy One, Blessed Be He, remembers the poverty, destitution, and exile of His children (וְהַקָּדוֹשׁ בָּרוּךְ הוּא זוֹכֵר לְבָנָיו עָנְיָם וְדַלּוּתָם וְגָלוּתָם), and the cause of that remembrance is some reason for which they were remembered in the Supernal Court (וְסִבַּת הַזְּכִירָה תִּהְיֶה לְאֵיזֶה טַעַם שֶׁנִּזְכְּרוּ בְּבֵית דִּין הָעֶלְיוֹן), and the Holy One, Blessed Be He, desires to have mercy upon them (וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְרַחֵם עֲלֵיהֶם), but it is impossible because they are not worthy of redemption (וְאִי אֶפְשָׁר מִפְּנֵי שֶׁאֵינָם רְאוּיִים לַגְּאֻלָּה), therefore judgment prevails over them (לְכָךְ הַדִּין מִתְגַּבֵּר עֲלֵיהֶם). What does the Holy One, Blessed Be He, do (מַה עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא)? To sweeten the judgment so that it will not rule over them (לְמַתֵּק הַדִּין שֶׁלֹּא יִשְׁלֹט עֲלֵיהֶם), for their mourning, exile, and poverty are sufficient (וְדַיָּם בַּאֲבֵלוּתָם וְגָלוּתָם וְדַלּוּתָם). He raises—using the expression employed by those who descend to the Chariot (מוֹרִיד הוּא מִלְּשׁוֹן יוֹרְדֵי מֶרְכָּבָה), that is, He elevates these two attributes, which are the two tears, the two Sefirot of judgment (כְּלוֹמַר מַעֲלֶה שְׁתֵּי מִדּוֹת אֵלּוּ שֶׁהֵן שְׁתֵּי דְּמָעוֹת, שְׁתֵּי סְפִירוֹת הַדִּין), to the Great Sea (לַיָּם הַגָּדוֹל), namely Binah together with Chokhmah (דְּהַיְינוּ בִּינָה עִם הַחָכְמָה), and it is called the Sea of Chokhmah (וְנִקְרָא יַם הַחָכְמָה), for there are the sources of mercy (שֶׁשָּׁם מְקוֹרוֹת הָרַחֲמִים), and from there these two attributes are sweetened (וּמִשָּׁם נִמְתָּקִין שְׁתֵּי מִדּוֹת אֵלּוּ). Behold, these attributes are inflamed with judgment (וְהִנֵּה אֵלּוּ הַמִּדּוֹת מִתְלַהֲבוֹת בַּדִּין), from the fire that proceeds from Binah (הוּא מֵאֵשׁ הַיּוֹצֵא מִן הַבִּינָה), as it is said: “And a fire from His mouth devours; coals are kindled by it” (כְּאוֹמְרוֹ וְאֵשׁ מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ) (Tehillim 18:9), for these are the powers of those attributes, which burned from that judgment mentioned above (שֶׁהֵם כֹּחוֹת אֵלּוּ הַמִּדּוֹת בָּעֲרוּ מִמֶּנּוּ מֵהַדִּין הַנִּזְכָּר). Therefore, when they ascend by way of their root (לְכָךְ בַּעֲלִיָּתָם דֶּרֶךְ שָׁרְשָׁם), they encounter the aspect of Binah, which arouses the judgments (הֵם פּוֹגְעִים בִּבְחִינַת הַבִּינָה הַמְּעוֹרֶרֶת הַדִּינִים), namely the flame of fire (דְּהַיְינוּ שַׁלְהוֹבָא דְּאֶשָּׁא), from which those coals are kindled (שֶׁמִּמֶּנּוּ מִתְבַּעֲרִים הַגֶּחָלִים), and this is the mystery of the Nehar Dinur [River of Fire] (וְהַיְינוּ סוֹד נְהַר דִּינוּר): the six extremities (ו׳), spread forth in judgment from Binah (שֵׁשֶׁת הַקְּצָווֹת בַּדִּין הַמִּתְפַּשְּׁטִים מִן הַבִּינָה), and this is the channel (וְהַיְינוּ צִנּוֹרָא), and these become joined with one another (וְיִתְקַשְּׁרוּ אֵלּוּ בְּאֵלּוּ), and together they all descend into the innermost part of Binah, which is joined with Chokhmah (וְכֻלָּם יַחַד יֵרְדוּ אֶל תּוֹכִיּוּת הַבִּינָה הַנִּקְשֶׁרֶת עִם הַחָכְמָה).