Parashat Trumah

Daf 126b (דַּף קכ״ו ע״ב)

nd Hashem spoke to Moshe, saying (וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵאמֹר). Speak to the Children of Yisrael, and let them take for Me a donation (דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה), from every man whose heart impels him (מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ), etc. (וְגוֹ'). Rabbi Ḥiyya opened (רַבִּי חִיָּיא פָּתַח): “For Ya‘akov did Yah choose, Yisrael for His treasured one” (כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ) (Psalms 135).

How beloved are Yisrael before Kudsha Berikh Hu (כַּמָּה חֲבִיבִין יִשְׂרָאֵל קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), that He was aroused in them (דְּאִתְרְעֵי בְּהוּ), and desired to cleave to them (וּבָעָא לְאִתְדַּבְּקָא בְּהוּ), and to bond with them (וּלְאִתְקְשָּׁרָא עִמְּהוֹן). And He made them a unique people in the world (וְעָבִיד לְהוֹן עַמָּא יְחִידָאִי בְּעָלְמָא), as it is written (דִּכְתִּיב): “And who is like Your people, like Yisrael, one nation upon the earth?” (וּמִי כְּעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ) (II Samuel 7). And they were aroused in Him (וְאִינּוּן אִתְרְעוּ בֵיהּ), and they are bound in Him (וְאִתְקַשְּׁרָן בֵּיהּ). This is what is written (הֲדָא הוּא דִּכְתִיב): “For Ya‘akov did Yah choose” (כִּי יַעֲקֹב בָּחַר לוֹ יָהּ). And it is written (וּכְתִיב): “For the portion of Hashem is His people” (כִּי חֵלֶק יְיָ עַמּוֹ) (Devarim 32). And He gave to the other nations great rulers appointed over them (וְיָהַב לִשְׁאַר עַמִּין שׁוּלְטָנִין רַבְרְבָן מְמָנָן עָלַיְיהוּ), and He took for His portion Yisrael (וְהוּא נָטִיל לְחוּלָקֵיהּ יִשְׂרָאֵל).

Rabbi Shim‘on opened (רַבִּי שִׁמְעוֹן פָּתַח): “Who is this that looks forth like the dawn, beautiful like the moon, pure as the sun, awesome as bannered hosts?” (מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת) (Shir haShirim 6). “Who is this”-this is the secret of two worlds joining together as one (מִי זֹאת, רָזָא דִּתְרֵין עָלְמִין מִתְחַבְּרָן כַּחֲדָא), and this is world and world (וְדָא הוּא עוֹלָם וְעוֹלָם). “Mi” (Who) (מִ״י): this we have established (הָא אוֹקִימְנָא) (Bereshit 31a), as the supernal level above (דַּרְגָּא עִלָּאָה לְעֵילָּא), the beginning of that which stands in inquiry (שֵׁירוּתָא דְּקַיְּימָא בִּשְׁאֶלְתָּא), and it is called “Mi” (Who) (וְאִקְרֵי מִ״י), as you say (כְּמָה דְאַתְּ אָמֵר): “Lift up your eyes on high and see-Who created these?” (שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָּרָא אֵלֶּה) (Isaiah 40). “Zot” (This) (זֹאת): the lower level below (דַּרְגָּא תַּתָּאָה לְתַתָּא), the lower world (עָלְמָא תַּתָּאָה). And the two of them (וְתַרְוַויְיהוּ), the two worlds (תְּרֵין עָלְמִין), in one union (בְּחִבּוּרָא חֲדָא), in one bond as one (בְּקִשּׁוּרָא חֲדָא כַּחֲדָא). She who looks forth (הַנִּשְׁקָפָה): when the two are joined together as one (כַּד מִתְחַבְּרָן תַּרְוַויְיהוּ כַּחֲדָא).

Like the dawn (כְּמוֹ שַׁחַר): when the blackness seeks to illuminate (כַּד בַּעְיָיא שַׁחֲרוּתָא לְאַנְהָרָא), and afterward is illumined like the moon (וּלְבָתַר אִתְנְהִיר כְּסִיהֲרָא), when (כַּד) the sun’s brightness strikes within it (בָּטַשׁ בָּהּ נְהִירוּ דְּשִׁמְשָׁא). And afterward, like the sun (וּלְבָתַר כְּשִׁמְשָׁא), when the moon stands in completion (כַּד קַיְּימָא סִיהֲרָא בִּשְׁלִימוּ). Awesome (אֲיוּמָה): mighty (תַּקִּיפָא), to reign over all (לְאַגָּנָא עַל כֹּלָּא). For then she possesses wholeness and might (דְּהָא כְּדִין אִית לָהּ שְׁלִימוּ וּתְקִיפוּ), to generate strength (לְמֶעְבַּד חֵילָא). And she draws strength from the supernal world (וְנַטְלָא חֵילָא מֵעָלְמָא עִלָּאָה), by the hand of Ya‘akov the perfect one (עַל יְדָא דְיַעֲקֹב שְׁלֵימָא), who united them as one (דְּחִבֵּר לוֹן כַּחֲדָא). He united them as one above (חִבֵּר לוֹן כַּחֲדָא לְעֵילָּא), and united them as one below (וְחִבֵּר לוֹן כַּחֲדָא לְתַתָּא). And from there emerged (וּמִתַּמָּן נַפְקוּ), twelve holy tribes (תְּרֵיסַר שְׁבָטִין קַדִּישִׁין), in the pattern of above (כְּגַוְונָא דִּלְעֵילָּא). Ya‘akov, who was whole (יַעֲקֹב דְּהֲוָה שְׁלִים), brought forth love in both worlds (אָעִיל רְחִימוּ בִּתְרֵין עָלְמִין), as we have established (כְּמָה דְּאוֹקִימְנָא). The rest of mankind (שְׁאַר בְּנֵי נָשָׁא), when they act in that manner (דְּעַבְדִין כְּדֵין), reveal nakedness above and below (מְגַלִּין עֶרְיָין לְעֵילָּא וּלְתַתָּא), causing confusion in both worlds (גָּרִים דְּבָבוּ בִּתְרֵין עָלְמִין), and causing separation (וְגָרִים פִּרוּדָא). This is what is written (הֲדָא הוּא דִּכְתִיב): “And a woman to her sister you shall not take to be a rival” (וְאִשָּׁה אֶל אֲחוֹתָהּ לֹא תִקַּח לִצְרוֹר) (Vayikra 18), for they became masters of confusion, one over the other (דְּאִתְעָבֵידוּ מָארֵי דְּבָבוּ דָּא לְדָא).

And if you say, And Rachel envied her sister (וְאִי תֵּימָא וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ) (Bereshit 30), so it certainly is. (הָכִי הוּא וַדַּאי). For this lower world—all its longing is not for itself, but to be in the likeness of the upper world, and to be settled in its proper place. (דְּהָא עָלְמָא תַּתָּאָה כָּל תִּיאוּבְתֵּהּ לָאו אִיהוּ אֶלָּא בְּגִין לְמֶיהֱוֵי כְּגַוְונָא דְּעָלְמָא עִלָּאָה וּלְמֵירַת דּוּכְתָּהָא).

In another place it is said: The jealousy of scribes increases wisdom. (בְּדוּכְתָּא אַחֲרָא קִנְאַת סוֹפְרִים אַסְגִיאַת חָכְמְתָא). And here, it is jealousy of scribes, because there is book and book, and they drew down abundant wisdom to themselves. (וְהָכָא קִנְאַת סוֹפְרִין בְּגִין דְּאִית סֵפֶר וְסֵפֶר אַסְגִּיאוּ מְשִׁיכוּ דְּחָכְמְתָא לְגַבַּיְיהוּ). (Some say: And because of this Ya'akov completed, etc). (נ״א וְעַל דָּא יַעֲקֹב אַשְׁלִים כּו'). And with all this (וְעִם כָּל דָּא), even Ya‘akov did not complete it properly regarding them (אֲפִילּוּ יַעֲקֹב לָא אַשְׁלִים לְגַבַּיְיהוּ כַּדְקָא חֲזֵי). The rest of the people of the world (שְׁאַר בְּנֵי עָלְמָא), cause confusion (גַּרְמִין דְּבָבוּ), and cause separation (וְגַרְמִין פִּרוּדָא), and reveal the nakedness of all (וּמְגַלִּין עֶרְיָין דְּכֹלָּא), nakedness above and below (עֶרְיָין דְּעֵילָּא וְתַתָּא). And in this secret, there is a secret of nakedness (וּבְרָזָא דָּא אִית רָזָא דְּעֶרְיָין), nakedness of Imma and the daughter (עֶרְיָין דְּאִמָּא וּבְרָתָא), and all is one secret (וְכֹלָּא בְּרָזָא חֲדָא). “Mi” (Who) and “Zot” (This) are called sisters (מִי זֹאת אִתְקְרוּן אֲחְתָן), because they are in sisterhood and love (בְּגִין דְּאִינּוּן בְּאַחְוָה וּבִרְחִימוּ), and in union of desire (וּבְחִבּוּרָא דִּרְעוּתָא). And they are called Imma and daughter (וְאִקְרוּן אִמָּא וּבְרָתָא). One who reveals their nakedness (מַאן דְּגַלֵּי עֲרָיַיתְהוֹן), has no portion in the World to Come (לֵית לֵיהּ חוּלָקָא לְעָלְמָא דְּאָתֵי), and has no portion in faith (וְלֵית לֵיהּ חוּלָקָא בִּמְהֵימָנוּתָא).

Come and see (תָּא חֲזֵי): “For Ya‘akov did Yah choose” (כִּי יַעֲקֹב בָּחַר לוֹ יָהּ), a supernal secret above (רָזָא עִלָּאָה לְעֵילָּא). Once he was completed (כֵּיוָן דְּאַשְׁלִים), and was called Yisrael (וְאִקְרֵי יִשְׂרָאֵל), then “for His treasured one” (כְּדֵין לִסְגֻלָּתוֹ), he took all in all directions (נָטִיל כֹּלָּא בְּכָל סִטְרִין), and took above and took below (וְנָטִיל לְעֵילָּא וְנָטִיל לְתַתָּא), and was completed in all (וְאִשְׁתְּלִים בְּכֹלָּא).

Rabbi Shim‘on said (אָמַר רִבִּי שִׁמְעוֹן): Behold, we have learned (הָא תָּנֵינָן), that when Kudsha Berikh Hu created the world (דְּכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He engraved with His engravings the secrets of faith (גְּלִיף בִּגְלִיפוֹי דְּרָזֵי מְהֵימְנוּתָא), within the pure ones of supernal secrets (גּוֹ טְהִירִין בְּרָזִין עִלָּאִין), and engraved above and engraved below (וְגָלִיף לְעֵילָּא וְגָלִיף לְתַתָּא), and all was one secret (וְכֹלָּא בְּרָזָא חֲדָא), in the secret of the engravings of the Holy Name YHVH (בְּרָזָא דְּגִלוּפֵי דִּשְׁמָא קַדִּישָׁא יהוה), which rules through its letters above and below (דְּשָׁלִיט בְּאַתְּוֹוי עֵילָּא וְתַתָּא). And in this secret, the worlds were perfected (וּבְרָזָא דָּא אִשְׁתַּכְלָלוּ עָלְמִין), the supernal world and the lower world (עָלְמָא עִלָּאָה וְעָלְמָא תַּתָּאָה).

The supernal world was completed in the secret of the letter Yod (עָלְמָא עִלָּאָה אִשְׁתַּכְלַל בְּרָזָא דְּאָת יו״ד), the supernal primordial point (נְקוּדָה עִלָּאָה קַדְמָאָה), which emerged from within the hidden and concealed place (דְּנָפְקָא מִגּוֹ דְּסָתִים וְגָנִיז), that is not known (דְּלָא יְדִיעַ), and cannot be grasped by knowledge (וְלָא קַיְּימָא לְמִנְדַּע), and is not known at all (וְלָא אִתְיְידַּע כְּלַל), the ascent of the secret of Ein Sof (סְלִיקוּ דְּרָזָא דְּאֵין סוֹף). And from this concealment (וּמִגּוֹ סְתִימוּ דָּא), radiated a single fine and concealed light (נָהִיר נְהִירוּ חַד דָּקִיק וְסָתִים), encompassed within it was the totality of all lights (כָּלִיל בְּגַוֵּיהּ כְּלָלָא דְּכָל נְהוֹרִין). And in that concealed light (וּבְהַהוּא נְהִירוּ סָתִים), one who did not strike struck it (בָּטַשׁ בֵּיהּ מַאן דְּלָא בָּטַשׁ), and one who does not shine was shining in it (נָהִיר בֵּיהּ מַאן דְּלָא נָהִיר). Then came forth a single light (וּכְדֵין אַפִּיק חַד נְהִירוּ), that is delight to delight (דְּאִיהוּ עִדּוּנָא לְעִדּוּנָא), to be enjoyed (לְאִשְׁתַּעְשְׁעָא), to be hidden away (לְאִתְגַּנְּזָא), a fine and concealed light (נְהִירוּ דָּקִיק וְסָתִים), within that light (בְּגוֹ הַהוּא נְהִירוּ). And that light, which is delight to delight (וְהַהוּא נְהִירוּ דְּאִיהוּ עִדּוּנָא לְעִדּוּנָא), concealed (סָתִים), was established (אִתְקַיָּּימוּ), some say: was arranged (נ״א: אֲתַרְקִימוּ), and within it were formed six inscriptions (וְאִשְׁתַּכְּלָלוּ בֵּיהּ שִׁית רְשִׁימִין), which are unknown (דְּלָא יְדִיעָן), except for that fine light when it entered to be concealed (בַּר לְהַהוּא נְהוֹרָא דָּקִיק כַּד עָאַל לְאִתְגַּנְּזָא), delight within delight radiates in radiance (עִדּוּנָא בְּעִדּוּנָא נָהִיר בִּנְהִירוּ). And this light that went forth from within the fine light (וְהַאי נְהִירוּ דְּנָפַק מִגּוֹ נְהִירוּ דָּקִיק), is awe-filled, balanced, and mighty (אִיהוּ דְּחִילָא וְאֵמְתָּנִי וְתַקִּיפָא), exceedingly (יְתֵירָא). And this expanded (וְאִתְפָּשַּׁט הַאי), and was made into one world (וְאִתְעָבִיד עָלְמָא חֲדָא), which illuminates all worlds (דְּנָהִיר לְכָל עָלְמִין)-a concealed world, unknown entirely (עָלְמָא סְתִימָא דְּלָא יְדִיעַ כְּלָל), and within it dwell 600,000 (וּבְגַוֵּיהּ דַּיְּירִין שִׁית רִבּוֹא אֶלֶף), who dwell, camp, and array above (דְּאִינּוּן דַּיְּירִין וְחֵילִין וּמַשְׁיְרִיּין עִלָּאִין).