Daf 112b (דַּף קי״ב ע״ב)

And on two sides they raised accusations against them (וּבִתְרֵין סִטְרִין הֲוֵי טָעָאן אֲבַתְרַיְיהוּ). One (חַד), that they knew how to draw down their forces (דַּהֲווֹ יַדְעִין לְאַמְשָׁכָא חֵילָא דִּלְהוֹן), of stars and constellations onto the earth (דְּכֹּכָבַיָּא וּמַזָּלֵי בְּאַרְעָא). And the other (וְחַד), that they knew how to swear by them (דַּהֲווֹ יַדְעֵי לְאוּמָאָה לוֹן), for whatever they needed (בְּכָל מַה דְּאִצְטְרִיכוּ).

For this reason (וְעַל דָּא), Kudsha Berikh Hu desired to wage a dispute and judgment against them (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד בְּהוּ רִיב וְדִינָא). And since the dispute and judgment fell upon them (וְכֵיוָן דִּבְּהוֹן לֶהֱוֵי רִיב וְדִינָא), the entire chain below fell (כָּל שִׁלְשׁוּלָא נָפַל), so that there would be no benefit in it (דְּהָא לָא יֶהֱוֵי בֵּיהּ תּוֹעַלְתָּא). Therefore (וּבְגִין כַּךְ), "Arise, dispute, etc." (קוּם רִיב וְגוֹ׳). "And let the hills hear your voice" (וְתִשְׁמַעְנָה הַגְּבָעוֹת קוֹלֶךָ). Who are the hills? (מַאן גִּבְעוֹת). These are the Mothers (אִלֵּין אִינּוּן אִמָּהוֹת), the levels called (דַּרְגִּין דְּאִקְרוּן), (Tehillim 45) "Virgins behind her, etc." (בְּתוּלוֹת אַחֲרֶיהָ וְגוֹ׳). Therefore, "And let the hills hear your voice" (וּבְגִין כַּךְ וְתִשְׁמַעְנָה הַגְּבָעוֹת קוֹלֶךָ). For thus Yisrael behaved (דְּהָכִי הֲווֹ עַבְדֵי יִשְׂרָאֵל), until they joined themselves with lower levels (עַד דְּאִשְׁתַּתָּפוּ בְּדַרְגִּין תַּתָּאִין).

Come and see (תָּא חֲזֵי), for we must return, Sava, to the previous words (דְּאִית לְאָהַדְּרָא סָבָא, בְּמִלִּין קַדְמָאִין). Thus Yisrael acted (דְּהָכִי הֲווֹ עַבְדֵי יִשְׂרָאֵל), until they joined themselves to lower levels, that thigh we have mentioned (עַד דְּאִשְׁתַּתָּפוּ בְּדַרְגִּין תַּתָּאִין יָרֵךְ דְּקָא אַמָרָן). Very strongly did Yisrael overpower them (סַגִּי אַתְקִיפוּ לוֹן יִשְׂרָאֵל), through that thigh (בְּהַהוּא יָרֵךְ). Mordechai revealed to the wicked Haman that thigh of his (מָרְדְּכַי הֲוָה אַחְמֵי לְהַהוּא רָשָׁע דְּהָמָן הַהוּא יָרֵךְ דִּילֵיהּ), and therefore Haman became enraged (וְעַל דָּא הֲוָה רָגִיז), due to the matter that was revealed to him (מִלָּה דְּאִתְחָזֵי לֵיהּ), and he aroused anger against him (וְאִיהוּ אַרְגִּיז לֵיהּ בַּהֲדֵיהּ).

The Friends beheld (חָמוּ חַבְרַיָּיא), what is written (מַה כְּתִיב), (Bereishit 27) "And Rivkah took the precious garments of Esav, her elder son, etc." (וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת וְגוֹ׳). Through these garments of his (בְּאִלֵּין לְבוּשִׁין דִּילֵיהּ), Ya'akov seized Esav's portion (גָּזַל דִּילֵיהּ), and expelled him from all his blessings (וְאַפִּיק לֵיהּ מִכָּל בִּרְכָּאן דִּילֵיהּ), and from his birthright (וּמִבְּכִרוּתָא). And for this reason (וּבְגִין כַּךְ), The reason that they found his chariots is for the Sages (עִילָה דְּקָא אַשְׁכָּחוּ רְתִיכִין דִּילֵיהּ, לְרַבָּנָן), is that it constantly presses against the garments of the Sages (אִיהוּ דְּחוּפְיָא דִּלְהוֹן לְמָאנֵי דְּרַבָּנָן תָּדִיר), against their thighs (לְיַרְכִין דִּלְהוֹן), and their garments (וּלְמָאנִין דִּלְהוֹן). And these two matters belong to the Sitra achra (וְאִלֵּין תְּרֵין מִלִּין דִּסְטָר אַחֲרָא הָווֹ), and all this is because they seized them from him (וְכָל דָּא בְּגִין דְּגָזְלוּ לוֹן מִנֵּיהּ). They have no claim against anyone except the Sages (לֵית לְהוּ עִילָה אֶלָּא לְרַבָּנָן). Therefore, those garments of the Sages that become worn out (וּבְגִין כַּךְ, הָנֵי מָאנִי דְּרַבָּנָן דְּקָא בָּלוּ), from their concealment it is (מֵחוּפְיָא דִּלְהוֹן אִיהוּ), and the knees that become weak (וְהָנִי בָּרְכִי דְּשַׁלְהֵי), surely originate from them (מִנַּיְיהוּ הוּא וַדַּאי). From them indeed (וּמִדִּלְהוֹן הָווֹ), And from them they take the yoke upon themselves (וּמִנְּהוֹן נַטְלֵי עִילָה), and from what was theirs (וּמִמַּה דַּהֲווֹ מִנַּיְיהוּ). They seek specifically against the Sages (בָּעָאן לְרַבָּנָן), who are the collective embodiment of "dweller of tents" (דְּאִינּוּן כְּלָלָא דְּהַהוּא יוֹשֵׁב אֹהָלִים). Therefore, there is no accusation without a cause (וְעַל דָּא לֵית עִילָה בְּלָא עִילָה), and thus no matter exists without judgment (וְעַל דָּא לֵית מִלָּה, בְּלָא דִּינָא), and every matter returns properly to its place (וְכָל מִלָּה תָּב לְאַתְרֵיהּ).

Shlomo said (שְׁלמֹה אָמַר), (Kohelet 4) "And I returned and saw all the oppressions that are done under the sun, and behold, the tears of the oppressed, and they have no comforter; and on the side of their oppressors there was power, and they have no comforter" (וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת כָּל הָעֲשׁוּקִים אֲשֶׁר נַעֲשִׂים תַּחַת הַשָּׁמֶשׁ וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם וּמִיַּד עוֹשְׁקֵיהֶם כֹּחַ וְאֵין לָהֶם מְנַחֵם). This verse has already been alluded to (הַאי קְרָא אַרְמִיזְנָא בֵּיהּ), and explained (וְאִתְּמַר). However, "and I returned" (אֲבָל שַׁבְתִּי אֲנִי): and from which place did Shlomo return? (וְכִי מֵאָן אֲתָר תָּב שְׁלֹמֹה). If you say (אִי נִימָא), after he spoke this previous word (לְבָתַר דְּאָמַר מִלָּה דָּא), he returned to his first subject and said another word (תָּב כְּמִלְקַדְּמִין, וְאָמַר מִלָּה אָחֳרָא), it is indeed so (יֵאוֹת), "but I returned and saw" p6-50(אֲבָל שַׁבְתִּי וָאֶרְאֶה).

We have learned there (תַּמָּן תָּנֵינָן): Every day Shlomo would rise early (בְּכָל יוֹמָא הֲוָה אַקְדִּים שְׁלֹמֹה בְּצַפְרָא), and would direct his face toward the east (וַהֲוֵי שַׁוֵּי אַנְפּוֹי לִסְטַר מִזְרָח), and see whatever he saw (וְחָמֵי מַה דְּחָמֵי). Afterwards he turned toward the south (וּלְבָתַר תָּב לִסְטַר דָּרוֹם), and saw whatever he saw (וְחָמֵי מַה דְּחָמֵי). Then he turned toward the north (וְהָדָר תָּב לִסְטַר צָפוֹן), and stood there (וְקָאִים תַּמָּן). He lowered his eyes and raised his head (מָאִיךְ עֵינוֹי וְזָקִיף רֵישֵׁיהּ). At that moment (בְּהַאי שַׁעֲתָא), a pillar of fire and a pillar of cloud appeared (הָא עַמּוּדָא דְּאֶשָּׁא וְעַמּוּדָא דַּעֲנָנָא, הֲווֹ אַתְיָין). Upon that pillar of cloud came a certain eagle (וְעַל הַהוּא עַמּוּדָא דַּעֲנָנָא, הֲוָה אָתֵי נִשְׁרָא חֲדָא). And that eagle was great and mighty (וְהַהוּא נִשְׁרָא הוּא רַבְרְבָא וְתַקִּיף). Thus it came (וְכֵן הֲוָה אָתֵי), the right wing upon the pillar of fire (גַּדְפָּא יְמִינָא, עַל גַּבֵּי עַמּוּדָא דְּאֶשָּׁא), and its body and left wing upon the pillar of cloud (וְגוּפָא וְגַדְפָּא שְׂמָאלָא, עַל גַּבֵּי עַמּוּדָא דַּעֲנָנָא). That eagle carried two leaves in its mouth (וְהַהוּא נִשְׁרָא הֲוִי מַיְיתֵי תְּרֵין טַרְפִין בְּפוּמָהָא). Then came the pillar of cloud and pillar of fire (אָתָא עַמּוּדָא דַּעֲנָנָא, וְעַמּוּדָא דְּאֶשָּׁא), and that eagle above them (וְהַהוּא נִשְׁרָא עָלַיְיהוּ), and they bowed before King Shlomo (וְסַגְדִּין לְקָמֵיהּ דְּשְׁלֹמֹה מַלְכָּא). The eagle came (אָתָא נִשְׁרָא), bowed down before him (וּמָאִיךְ לְקָמֵיהּ), and gave him those leaves (וְיָהִיב לֵיהּ אִינּוּן טַרְפִין). King Shlomo took them (נָטִיל לוֹן שְׁלמֹה מַלְכָּא), smelled them (וַהֲוָה מֵרִיחַ בְּהוּ), and recognized a sign in them (וַהֲוָה יָדַע בְּהוֹן סִימָן). He said (וְאָמַר): "This one is 'fallen' (דָּא אִיהוּ דְּנוֹפֵל), and this one is 'open-eyed'" (וְדָא אִיהוּ דִּגְלוּי עֵינָיִם). At the time when there were two leaves (בְּשַׁעֲתָא דִּתְרֵין טַרְפִין הָווֹ), he understood that both aspects (הֲוָה יָדַע דְּתַרְוַויְיהוּ), "fallen and open-eyed" (נוֹפֵל וּגְלוּי עֵינָיִם), desired to inform him of matters p6-51(בָּעָאן לְאוֹדָעָא לֵיהּ מִלִּין).

What did he do? (מַה עָבִיד), He sealed his throne with a seal (חָתִים כֻּרְסְיֵיהּ בְּגוּשְׁפַּנְקָא), upon which was engraved the Holy Name (דְּהֲוָה חָקִיק בֵּיהּ שְׁמָא קַדִּישָׁא). He took a ring upon which was engraved the Holy Name (וְאִיהוּ נָטִיל עִזְקָא דְּחָקִיק עָלֵיהּ שְׁמָא קַדִּישָׁא), ascended to the roof (וְסָלִיק לְאִגְרָא), mounted upon that eagle (וְרָכִיב עַל הַהוּא נִשְׁרָא), and departed (וְאָזִיל לֵיהּ). And that eagle ascended higher and higher into the clouds (וְהַהוּא נִשְׁרָא, הֲוָה מִסְתָּלַּק, לְרוּם עֲנָנִין), and wherever it passed (וּבְכָל אֲתָר דְּאִיהוּ עָבַר), the light became darkened (הֲוָה אִתְחֲשָׁךְ נְהוֹרָא). The wise men who were in that place where the light was darkened (חַכִּימֵי דַּהֲווֹ בְּהַהוּא אֲתָר דְּאִתְחֲשָׁךְ נְהוֹרָא), knew and said (הֲווֹ יַדְעֵי, וַהֲווּ אַמְרֵי), "King Shlomo is surely passing by here" (שְׁלֹמֹה מַלְכָּא הָא אָזִיל, וְאַעְבַּר הָכָא), but they did not know where he was going (וְלָא יַדְעֵי לְאָן אֲתָר הֲוָה אָזִיל). The fools who were there said (טִפְּשִׁין דַּהֲווֹ תַּמָּן, הֲווֹ אַמְרֵי), "These are just clouds traveling (עֲנָנִין הֲווֹ אִינּוּן, דְּקָא אַזְלֵי), darkening the world" (וְחָשִׁיךְ עָלְמָא).

The eagle soared high with him (גָּבַהּ נִשְׁרָא בַּהֲדֵיהּ), flying four hundred parsas (וּפָרַח אַרְבַּע מְאָה פַּרְסִין), until they reached the Mountains of Darkness (עַד דְּמָטָא לְטוּרֵי חָשׁוֹךְ). There is Tarmod in the desert among the mountains (וְתַמָּן אִיהוּ תַּרְמוּד בַּמִּדְבָּר בְּהָרִים), and he descended there (וְאִיהוּ נָחִית תַּמָּן). He raised his head (זָקִיף רֵישֵׁיהּ), saw the Mountain of Darkness (וְחָמֵי טוּרָא חָשׁוֹךְ), and he immediately understood everything necessary there (וַהֲוָה יָדַע תַּמָּן כָּל מַה דְּאִצְטְרִיךְ). And he knew that he must enter there (וַהֲוָה יָדַע דְּתַמָּן יֵעוּל). He mounted the eagle again as before (הֲוָה רָכִיב עַל נִשְׁרָא כְּמִלְּקַדְמִין), flew and entered among those mountains (וְטָאס וְעָאל לְגוֹ טוּרִין), until he came to the place where the olive tree was (עַד הַהוּא אֲתָר דְּזֵיתָא תַּמָן). He cried out with force, saying (קָרָא בְּחֵילָא וְאָמַר), (Yeshayah 26): "Hashem, Your hand is lifted up, yet they do not see..." (יְיָ' רָמָה יָדְךָ בַּל יֶחזָיוּן וְגוֹ').