Daf 78b (דַּף ע״ח ע״ב)

The King Messiah (will judge) by scent p6-8(מַלְכָּא מְשִׁיחָא בְּרֵיחָא), as it is said (כְּמָה דְאַתְּ אָמֵר): (Isaiah 11) “And he shall scent in the fear of Hashem, and not by the sight of his eyes shall he judge, etc.” p6-9(וַהֲרִיחוֹ בְּיִרְאַת יי׳ וְלֹא לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְגוֹ׳). And these three (וּתְלַת אִלֵּין), judge the world (דָּנוּ עָלְמָא) without witnesses and warning (בְּלָא סָהֲדִין וְהַתְרָאָה). The rest of mankind (שְׁאַר בְּנֵי עָלְמָא), by the mouth of witnesses (עַל פּוּם סָהֲדִין), by the word of the Orayta (עַל מֵימָר אוֹרַיְּיתָא). The Sages who are expert in those images (חַכִּימִין דְּאִשְׁתְּמוֹדְעָן בְּאִינּוּן דִּיּוּקְנִין), upon them is the warning to mankind (עָלַיְיהוּ לְאַזְהָרָא לִבְנֵי עָלְמָא), and to give healing to men (וּלְמֵיהַב אַסְוָותָא לִבְנֵי נָשָׁא), and to heal their souls (וּלְאַסֵּי נַפְשַׁיְיהוּ). Fortunate are they in this world (זַכָּאִין אִינּוּן בְּהַאי עָלְמָא), and fortunate are they in the world to come (וְזַכָּאִין אִינּוּן בְּעָלְמָא דְּאָתֵי). (Exodus 19) “In the third month after the going out of the children of Yisrael, etc.” (בַּחֹדֶשׁ הַשְׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל וְגו׳), in which Oriya"el rules (דְּשָׁלִיט בֵּיהּ אוּרִיא״ל), he, great appointee (לֵיהּ, רַב מְמָנָא), and three hundred and sixty-five myriads are assigned with him (וּתְלַת מְאָה וְשִׁתִּין וְחָמֵשׁ רִבּוֹא מַשְׁרְיָין עִמֵּיהּ), by the count of the days of the year (כְּחוּשְׁבָּן יוֹמֵי שַׁתָּא). And they all have three hundred and sixty-five radiant keys (וְכֻלְּהוּ אִית לוֹן תְּלַת מְאָה וְשִׁתִּין וְחָמֵשׁ מַפְתְּחָן נְהוֹרִין), from that light which emerges from the inner supernal Chashmal (מֵהַהוּא נְהוֹרָא דְּנָפְקָא מִגּוֹ חַשְׁמַל עִלָּאָה פְּנִימָאָה), hidden and sealed (גָּנִיז וְסָתִים), in which depend the secrets of the supernal holy letters of the Holy Name (דִּי רָזִין דְּאַתְוָון קַדִּישִׁין עִלָּאִין דִּשְׁמָא קַדִּישָׁא תַּלְיָין בֵּיהּ).

And he is the Secret of the “simple man” (וְאִיהוּ רָזָא דְּאִישׁ תָּם), master of the house (מָארֵיהּ דְּבֵיתָא), man of Elohim (אִישׁ הָאֱלֹהִים). “Tam”-for there is the conclusion and knot of the Tefillin (תָּם: דְּתַמָּן סִיּוּמָא וְקִשְׁרָא דִּתְפִילִין), (Bereshit 25) “And Ya'akov was a simple man” (וְיַעֲקֹב אִישׁ תָּם הֲוָה). And in his image stands the secret of the inner, supernal, hidden and sealed Chashmal (וּבְדִיּוּקְנֵיהּ קַיְּימָא רָזָא דְּחַשְׁמַל פְּנִימָאָה עִלָּאָה טָמִיר וְגָנִיז).

And all supernal hidden lights he holds (וְכָל נְהוֹרִין סְתִימִין עִלָּאִין נָקִיט אִיהוּ), and they emerge from him (וְנַפְקֵי מִנֵּיהּ), and all the appointees hold those keys of that light that comes from within the Chashmal (וְכֻלְּהוּ מַשְׁרְיָין נַקְטֵי אִינּוּן מַפְתְּחָן דְּהַהוּא נְהוֹרָא דְּנָפִיק מִגּוֹ חַשְׁמַל). And that light is composed of two lights (וְהַהוּא נְהוֹרָא כָּלִיל בִּתְרֵין נְהוֹרִין), and they are one (וְאִינּוּן חַד). The first light is a white light (נְהוֹרָא קַדְמָאָה אִיהוּ נְהוֹרָא חִוָּורָא), which no eye can dominate (דְּלָא שַׁלְטָא בֵּיהּ עֵינָא), and this is the light hidden for the Righteous (וְדָא אִיהוּ נְהוֹרָא דְּגָנִיז לְצַדִּיקִיָּיא), as it is said (כְּמָה דְאַתְּ אָמֵר): (Psalms 97) “Light is sown for the righteous, etc.” (אוֹר זָרוּעַ לַצַּדִּיק וְגו׳). The second light is a flashing, fiery light (נְהוֹרָא תִּנְיָינָא אִיהוּ נְהוֹרָא מְנַצְּצָא מְלַהֲטָא), of a reddish hue (כְּגָוַון סוּמָק). And the two lights are integrated as one (וְאִתְכְּלִילוּ תְּרֵין נְהוֹרִין כְּחַד), and they became one (וַהֲווּ חַד).

And this Oriya"el, great appointee (וְהַאי אוּרִיא״ל רַב מְמָנָא), and all those who are assigned (וְכָל אִינּוּן מַשִׁירְיָין), take that light (נַטְלֵי הַהוּא נְהוֹרָא), and because it is comprised of two (וּבְגִין דְּכָלִיל בִּתְרֵין), it is called Te’omim-“twins” (אִקְרֵי תְּאוֹמִי״ם). And for this reason rules within it the mazal called in its secret, Te’omim (וְעַל דָּא שַׁלְטָא בֵּיהּ הַהוּא מַזָּלָא דְּאִקְרֵי בְּרָזָא דִּילֵיהּ תְּאוֹמִים), and in it the Orayta was given (וּבֵיהּ אִתְיְהִיבַת אוֹרַיְּיתָא). And from here the rungs extend downward (וּמִכָּאן אִתְמַשְּׁכָאן דַּרְגִּין לְתַתָּא), until they ascend in the names (עַד דְּסַלְּקִין בִּשְׁמָהָן), (some say: to govern) to illuminate the world ((ס״א: לְאַנְהָגָא) לְאַנְהָרָא עָלְמָא). All other mazalot (כָּל שְׁאַר מַזָּלֵי), have neither mouth nor tongue (לֵית לוֹן פֶּה וְלָשׁוֹן), but this one has mouth and tongue united as one (וְהַאי אִית לֵיהּ פֶּה וְלָשׁוֹן כְּלִילָן כַּחֲדָא). And therefore in the Orayta it is written (וְעַל דָּא בְּאוֹרַיְּיתָא כְּתִיב): (Yehoshua 1) “And you shall meditate upon it day and night” (וְהָגִיתָ בּוֹ יוֹמָם וְלַיְלָה). “Day”-corresponding to the tongue (יוֹמָם, לָקוּבֵל לָשׁוֹן). “Night” corresponding to the mouth (לַיְלָה, לָקוּבֵל פֶּה). And all is integrated as one (וְכֹלָּא כָּלִיל כַּחֲדָא). And through all of it Te’omim rises (וּבְכֹלָּא סָלִיק תְּאוֹמִים).

“Twins” is written (תוֹמִים כְּתִיב), and on this secret it is written “Twins” (וְעַל רָזָא דָּא כְּתִיב תוֹמִים), (Bereshit 25) “And behold, twins were in her womb” (וְהִנֵּה תוֹמִים בְּבִטְנָהּ). If you say it is because of the two of them (אִי תֵּימָא דִּבְגִין תַּרְוַויְיהוּ קָאָמַר), not so (לָאו הָכִי), for Esav is not included in this secret (דְּהָא עֵשָׂו לָא סָלִיק בְּרָזָא דָּא). Rather, it is said because of Ya'akov (אֶלָּא בְּגִין יַעֲקֹב קָאָמַר), and this is praise (וּשְׁבָחָא דָּא), for he was in the womb of that righteous one (דְּהֲוָה בִּמְעָהָא דְּהַהִיא צַדֶּקֶת), the verse praises (קָא מְשַׁבַּח קְרָא). And because that wicked one was also there (וּבְגִין דְּהֲוָה תַּמָּן הַהוּא רָשָׁע), the Alef was removed from there (אִסְתַּלָּק מִתַּמָּן אָלֶף). And all is one secret (וְכֹלָּא רָזָא חֲדָא). Ya'akov took his Secret-the two months of Nisan and Iyyar (יַעֲקֹב נָטִיל בְּרָזָא דִּילֵיהּ, תְּרֵין יַרְחִין נִיסָ״ן וְאִיָּ״ר), and he was integrated in the secret of Sivan (וְאִתְכְּלִיל אִיהוּ בְּרָזָא דְּסִיוָן), which is Te’omim (דְּאִיהוּ תְּאוֹמִים). Esav took his secret-the two months of Tammuz and Av (עֵשָׂו נָטִיל בְּרָזָא דִּילֵיהּ, תְּרֵין יַרְחִין תַּמּוּ״ז אָ״ב), and he is not found (וְאִיהוּ לָא אִשְׁתְּכַח), and he was lost (וְאִתְאֲבִיד). For Elul is not his (דְּהָא אֱלוּ״ל לָאו דִּילֵיהּ הוּא), and even Av-nine days are his (וַאֲפִילּוּ אָ״ב, ט׳ יוֹם אִינּוּן דִּילֵיהּ), and no more (וְלָא יַתִּיר), and he is lost and not found (וְאִתְאֲבִיד וְלָא אִשְׁתְּכַח), and he is not in the secret of Te’omim (וְלָאו אִיהוּ בְּרָזָא דִּתְאוֹמִים), rather he is separated alone (אֶלָּא אִתְפְּרַשׁ לְחוֹדֵיהּ), and turned aside to another side (וְסָטָא לְסִטְרָא אַחֲרָא), in emptiness and desolation (בַּאֲפִיסָה וּשְׁמָמוּ), as it is said (כְּמָה דְאַתְּ אָמֵר): (Psalms 9) “The enemy is finished in everlasting ruins” (הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח). And because Ya'akov is Te’omim (וּבְגִין דְּיַעֲקֹב אִיהוּ תְּאוֹמִים), the Orayta was given to his children in the month of Te’omim (אִתְיְהִיבַת אוֹרַיְּיתָא לִבְנוֹי בַּחֹדֶשׁ תְּאוֹמִים), and the Orayta is in the secret of Te’omim (וְאוֹרַיְּיתָא בְּרָזָא דִּתְאוֹמִים): the Written Torah and the Oral Torah (תּוֹרָה שֶׁבִּכְתָב, וְתוֹרָה שֶׁבְּעַל פֶּה). In the third month (בַּחֹדֶשׁ תְּלִיתָאֵי), to a third people (לְעַם תְּלִיתָאֵי), in third levels (בְּדַרְגִּין תְּלִיתָאִין), a third Torah: Torah, Prophets, and Writings (תּוֹרָה תְּלִיתָאֵי: תּוֹרָה, נְבִיאִים, וּכְתוּבִים). And all is one (וְכֹלָּא חַד).

“In the third month, etc.” (בַּחֹדֶשׁ הַשְׁלִישִׁי וְגוֹ׳). This exposition on the verse was established above (פַּרְשְׁתָּא דָּא בְּהַאי קְרָא אוּקְמוּהָ לֵיהּ לְעֵילָּא). Rabbi Ḥiyya taught (תָּאנִי רַבִּי חִיָּיא), at that time when Yisrael arrived at Mount Sinai (בְּהַהוּא זִמְנָא דְּמָטוּ יִשְׂרָאֵל לְטוּרָא דְּסִינַי), Kudsha Berikh Hu gathered them to the seed of Yisrael (כָּנִישׁ לְהוּ קוּדְשָׁא בְּרִיךְ הוּא לְזַרְעִין דְּיִשְׂרָאֵל), and He looked upon all of them (וְאַשְׁגַּח לֵיהּ בְּכֻלְּהוּ), and He did not find among them any seed of Yisrael that was blemished (וְלָא אַשְׁכַּח בְּכֻלְּהוּ זַרְעָא דְּיִשְׂרָאֵל פַּסְלוּ), but all were holy seed (אֶלָּא כֻּלְּהוּ זַרְעָא קַדִּישָׁא), all sons of truth (כֻּלְּהוּ בְּנֵי קְשׁוֹט). At that time (בְּהַהוּא זִמְנָא), Kudsha Berikh Hu said to Moshe (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה), “Now I desire to give the Orayta to Yisrael” (הַשְׁתָּא אֲנָא בָּעֵי לְמֵיהָב אוֹרַיְּיתָא לְיִשְׂרָאֵל), “draw them with the love of the Patriarchs” (מָשִׁיךְ לְהוּ בִּרְחִימוּתָא דַּאֲבָהָן), “with the love with which I love them” (בִּרְחִימוּתָא דְּרָחִימְנָא לְהוּ), “and with the letters I created for them” (וּבְאַתְוָון דַּעֲבָדִית לְהוּ). “And you shall be My messenger” (וְאַתְּ הֲוֵי לִי שְׁלוּחָא), “and bring forth these words” (וְאָתִיב מִלִּין אִלֵּין). Rabbi Yose said, Rabbi Yehudah said (אָמַר ר׳ יוֹסִי אָמַר ר׳ יְהוּדָה), thus said Kudsha Berikh Hu to Moshe (כַּךְ אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה): “In this matter be to Me a faithful emissary” (בְּמִלָּה דָּא הֲוֵי לִי שְׁלִיחָא מְהֵימָנָא), “to draw Yisrael after Me” (לְאַמְשָׁכָא יִשְׂרָאֵל אֲבַתְרָאי). (Exodus 19) “And Moshe ascended to the Elohim, and Hashem called to him from the mountain, etc.” (וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים וַיִּקְרָא אֵלָיו יי׳ מִן הָהָר וְגו׳). “And Moshe ascended to the Elohim”-to the place where the wings of the Shekhinta spread (וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים, לְאַתְרָא דִּפְרִישָׂן גַּדְפוֹי דִּשְׁכִינְתָּא), as it is said (Psalms 18) “He inclined the heavens and descended, etc.” (וַיֵּט שָׁמַיִם וַיֵּרַד וְגו׳).