Daf 139a (דַּף קל״ט ע״א)

And copper, this is a color like the color of gold (וּנְחוֹשֶׁת, דָּא אִיהוּ גּוֹון כְּגַוְונָא דְּזָהָב), because it is blended from the color of gold and the color of silver (בְּגִין דְּאִצְטְבְּעַ מִגָּוֶון זָהָב וּמִגָּוֶון דְּכֶסֶף). And for this reason the copper altar is small (וְעַל דָּא מִזְבַּח הַנְּחֹשֶׁת קָטָן). Why is it small? (אֲמַאי אִיהוּ קָטָן). As it is said: For the altar that was before Hashem was too small to hold the burnt offering... (כְּמָה דְאַתְּ אָמֵר: כִּי הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְיָ׳ קָטֹן מֵהָכִיל אֶת הָעוֹלָה וְגוֹ׳) (I Kings 8). As it is said: And David was the youngest (כְּמָה דְאַתְּ אָמֵר: וְדָוִד הוּא הַקָּטָן) (I Samuel 17). And even though he is small (וְאַף עַל גַּב דְּאִיהוּ קָטָן), everything is included within him (כֹּלָּא אִתְאֲחִיד בְּגַוֵּיהּ). And if you say that another altar is called “small” (וְאִי תֵּימָא מִזְבֵּחַ אַחֲרָא אִקְרֵי קָטָן) - not so (לָאו הָכִי). For “small” is only for this one (דְּלָאו קָטָן בַּר הַאי), as it is written: The great luminary to rule the day, and the small luminary to rule the night (דִּכְתִּיב: אֶת הַמָּאוֹר הַגָּדוֹל לְמֶמְשֶׁלֶת הַיּוֹם, וְאֶת הַמָּאוֹר הַקָּטָן לְמֶמְשֶׁלֶת הַלַּיְלָה) (Bereshit 1). And this is the small luminary (וְדָא אִיהוּ הַמָּאוֹר הַקָּטָן).

The great luminary - this is the inner altar, which is the golden altar (הַמָּאוֹר הַגָּדוֹל, דָּא מִזְבֵּחַ הַפְּנִימִי, דְּאִיהוּ מִזְבַּח הַזָּהָב). And techelet (blue) - this is the techelet (blue) of tzitzit (וּתְכֵלֶת, דָּא אִיהוּ תְּכֵלֶת דְּצִיצִית). Techelet (blue) - this is the Throne, the secret of the hand-tefillah (תְּכֵלֶת דָּא אִיהוּ כֻּרְסְיָיא, רָזָא דִּתְפִלָּה דְּיַד). Techelet - this is the Throne in which judgments of souls are judged (תְּכֵלֶת דָּא אִיהוּ כֻּרְסְיָיא, דְּדַיְינִין בֵּיהּ דִּינֵי נְפָשׁוֹת).

For there is a Throne in which judgments of money are judged (בְּגִין דְּאִית כֻּרְסְיָיא דְּדַיְינִין בֵּיהּ דִּינֵי מָמוֹנוֹת), and there is a Throne in which judgments of souls are judged (וְאִית כֻּרְסְיָיא דְּדַיְינִין בֵּיהּ דִּינֵי נְפָשׁוֹת). And for this reason all colors p1-19(וְעַל דָּא כָּל גַּוְונִין), are good for dreams (טָבִין לְחֶלְמָא), except the color techelet (בַּר גּוֹון תִּכְלָא), because then it is known that his soul has ascended in judgment (בְּגִין דְּיִנְדַּע דְּהָא נִשְׁמָתֵיהּ סָלְקָא בְּדִינָא). And when the soul ascends in judgment (וְכַד נִשְׁמְתָא סָלְקָא בְּדִינָא), the body is judged to be struck (גּוּפָא אִתְדָּן לְאִשְׁתְּצָאָה), and that dream requires much mercy (וְאִצְטְרִיךְ הַהוּא חֶלְמָא לְרַחֲמִין סַגִּיאִין).

Techelet (blue) - this is the Throne (תְּכֵלֶת דָּא אִיהוּ כֻּרְסְיָיא), as it is written about it: Like the appearance of a sapphire stone, the likeness of a Throne (דִּכְתִּיב בֵּיהּ: כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא) (Ezekiel 1), and it is written: And a fire engulfing it... and brightness around it (וּכְתִיב: וְאֵשׁ מִתְלַקַּחַת, וּכְתִיב: וְנֹגַהּ לוֹ סָבִיב). For they make the windings of tzitzit with it (בְּגִין דְּעַבְדִין בֵּיהּ כְּרִיכִין לְצִיצִית). And when its brightness is seen (וְכַד נֹגַהּ לוֹ), it turns to green, like the color of leek (אִתְהַדַּר לְגוֹון יָרוֹק כְּגוֹון כַּרְתִּי).

From that moment onward (מֵהַהִיא שַׁעֲתָא וְאֵילֵךְ), the time of Keri’at Shema begins (אִשְׁתְּרֵי זִמְנָא דִּקְרִיאַת שְׁמַע). For the color techelet (blue) has changed from what it was (דְּהָא אִשְׁתָּנִי גּוֹון תִּכְלָא מִכְּמַה דְּהֲוָה), and for this reason it is forbidden to judge capital cases at night (וּבְגִין כַּךְ אָסִיר לְמֵידָן דִּינֵי נְפָשׁוֹת בַּלַּיְלָה), because that color of blue rules at that time (בְּגִין דְּשָׁלְטָא הַהוּא גּוֹון תִּכְלָא בְּהַהוּא זִמְנָא), and permission is given to seize a soul without judgment (וְאִתְיְהִיב רְשׁוּ לְמֶחְטַף נַפְשָׁא בְּלֹא מִשְׁפָּט), for judgment does not rule at that time (דְּהָא מִשְׁפָּט לָא שָׁלְטָא בְּהַהוּא זִמְנָא).

When the morning comes (כַּד אָתֵי צַפְרָא), and the right side above is aroused (וְאִתְּעַר יְמִינָא דִּלְעֵילָּא), that light goes forth (נָפִיק הַהוּא נְהוֹרָא), and reaches to that techelet (blue) (וּמָטֵי עַד הַאי תִּכְלָא), and it changes from what it was (וְאִשְׁתָּנֵי מִכְּמַה דְּהֲוָה). Then judgment rules upon it (וּכְדֵין שָׁלְטָא עָלֵיהּ), and another holy Throne cleaves to it (וְאִתְדַּבָּק בֵּיהּ כֻּרְסְיָיא אַחֲרָא קַדִּישָׁא).

From that moment onward (מֵהַהִיא שַׁעֲתָא וְאֵילֵךְ), it is the time of Keri’at Shema (זִמְנָא דִּקְרִיאַת שְׁמַע). And argaman (purple), this is the assembly that includes all colors together as one (וְאַרְגָּמָן, דָּא כְּנוּפְיָא דִּכָלִילָא כָּל גְּוָונִין כַּחֲדָא). And tola‘at shani (crimson worm), it is written shani (scarlet) (וְתוֹלַעַת שָׁנִי, כְּתִיב שָׁנִי), and it is written shanim (double-dyed scarlets) (וּכְתִיב שָׁנִים), as it is written: For all her household are clothed with shanim (scarlet) (דִּכְתִיב: כִּי כָל בֵּיתָהּ לָבוּשׁ שָׁנִים) (Mishlei 31).

Rather, this color is called shani (scarlet) (אֶלָּא הַאי אִיהוּ גּוֹון אִקְרֵי שָׁנִי), which receives all colors within it (דְּנָטִיל כָּל גַּוְונִין בֵּיהּ), and all is one - shani and shanim (וְכֹלָּא אִיהוּ חַד, שָׁנִי וְשָׁנִים). Shanim (scarlet) - when all are included within it as one (שָׁנִים: כַּד כֻּלְּהוּ כְּלִילָן בֵּיהּ כַּחֲדָא). Shani (scarlet) - which issues from the supernal Throne (שָׁנִי: דְּנָפִיק מִכֻּרְסְיָיא עִלָּאָה), which rules over techelet from the side of the right (דְּשַׁלְּטָא עַל תְּכֵלֶת מִסִּטְרָא דִּימִינָא), and this is the guardian of Yisrael (וְדָא אִיהוּ אַפּוֹטְרוֹפּוֹסָא דְּיִשְׂרָאֵל), as it is written about him: Michael, your prince (דִּכְתִיב בֵּיהּ: מִיכָאֵל שַׂרְכֶם) (Daniel 10). Tola‘at (worm): its strength is in its mouth (תוֹלַעַת: דְּחֵילֵיהּ בְּפוּמֵיהּ), like a worm that breaks everything and uproots everything (כַּתּוֹלַעַת, דִּמְתַּבַּר כֹּלָּא וְעֹקֵר כֹּלָּא).

Crimson Worm and shesh (fine linen), two colors as one (תוֹלַעַת שָׁנִי וָשֵׁשׁ, תְּרֵין גַּוְונִין כַּחֲדָא), right and left (דִּימִינָא וּשְׂמָאלָא), white and red (חִיוָּר וְסוּמָק). Shesh - this is linen (וָשֵׁשׁ: בּוּצָא אִיהוּ), of six threads joined together (דְּשִׁית חוּטִין מִתְחַבְּרָן). And this is what is written: And his body like beryl (וְדָא אִיהוּ דִּכְתִיב: וּגְוִיָּתוֹ כְּתַרְשִׁישׁ) (Daniel 10). And with these two, two others are included (וּבְאִלֵּין תְּרֵין, כְּלִילָן תְּרֵין אָחֲרָנִין).

And goats - these are the lower gevurot of the outside (וְעִזִּים: גְּבוּרָאן תַּתָּאֵי דִּלְבַר), to cover the inner ones (לְחַפְיָא עַל פְּנִימָאֵי). And all is necessary (וְכֹלָּא אִצְטְרִיךְ), for it is necessary to give a place to everything (וְאִצְטְרִיךְ לְמֵיהַב דּוּכְתָּא לְכֹלָּא), for they come from the side of gold (דְּהָא מִסִּטְרָא דְּדַהֲבָא קָאַתְיָין). And the rams’ skins dyed red - this is the drawing of two sides, right and left (וְעוֹרוֹת אֵילִים מְאָדָּמִים, מְשִׁיכוּ דִּתְרֵין סִטְרִין, דִּימִינָא וּשְׂמָאלָא), to cover in another place (לְחַפְיָיא בְּדוּכְתָּא אַחֲרָא). And tachash skins - one side there is, which overpowers within another side in desolation, and is not found in habitation (וְעוֹרוֹת תְּחָשִׁים, סִטְרָא חֲדָא אִית דְּרַבֵּי גּוֹ סִטְרָא אַחֲרָא בְּחוּרְבָּא, וְלָא בְּיִשּׁוּבָא אִשְׁתְּכַח). And this is the side of purity, and is called tachash (וְדָא אִיהוּ סִטְרָא דַּכְיוּ, וְאִקְרֵי תַּחַשׁ).

In the book of King Shlomo there are, within this copper altar we mentioned, supernal mysteries (בְּסִפְרָא דְּשְׁלֹמֹה מַלְכָּא אִית גּוֹ הַאי מִזְבַּח הַנְּחֹשֶׁת דְּקַאמְרָן, רָזִין עִלָּאִין). For it is written: An altar of earth you shall make for Me... (דְּהָא מִזְבַּח אֲדָמָה כְּתִיב: מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי וְגוֹ׳) (Shemot 20). And this is the Secret properly (וְדָא אִיהוּ רָזָא כְּדְקָא יֵאוֹת). Nechoshet (copper) - when other mountains rule (נְחוֹשֶׁת, כַּד שַׁלְטִין טוּרִין אַחֲרָנִין), and she must weigh them (וְאִיהִי צְרִיכָא לְמֵיזַן לוֹן), she is blended in this color to weigh them (אִצְטְבַּע בְּהַאי גּוֹון לְמֵיזַן לוֹן). And they are called mountains of copper (וְאִינּוּן אִקְרוּן הָרֵי נְחוֹשֶׁת). And those mountains of copper p1-20(וְאִינּוּן הָרֵי נְחוֹשֶׁת), a spirit extends over them from this altar (אִתְמְשַׁךְ עָלַיְיהוּ רוּחָא חֲדָא מִגּוֹ הַאי מִזְבֵּחַ).

And when this altar ascends in another ascent (וְכַד הַאי מִזְבֵּחַ אִסְתַּלָּק בִּסְלִיקוּ אַחֲרָא), then ascends the letter Nun (כְּדֵין אִסְתַּלָּק אָת נ׳), which is the holy altar (דְּאִיהוּ מִזְבֵּחַ קַדִּישָׁא), and the spirit of these mountains of copper remains (וְאִשְׁתְּאַר רוּחָא דְּאִלֵּין טוּרֵי נְחוֹשֶׁת). And when that spirit is raised in its existence (וְכַד הַהוּא רוּחָא אִסְתְּלִיק בְּקִיּוּמֵיהּ), it is called tachash (אִקְרֵי תַּחַשׁ), for from it ascended the letter Nun (דְּהָא אִסְתַּלַּק מִנֵּיהּ אָת נ׳). And this one spread out into many other spirits (וְהַאי אִתְפְּרַשׁ, לְכַמָּה רוּחִין אַחֲרָנִין), and they are called thus as well (וְאִקְרוּן אוּף הָכִי), and for this reason that people is called tachash (וְעַל דָּא אִקְרֵי הַהוּא עַמָּא, תַּחַשׁ), as it is said: And Et-Tachash and Et-Ma‘akhah (כְּמָה דְאַתְּ אָמֵר: וְאֶת תַּחַשׁ וְאֶת מַעֲכָה) (p1-21Bereshit 22). These were those who knew in that Chayah of the Mishkan (אִינּוּן הֲווֹ יַדְעֵי בְּהָא חַיָּה דְּמַשְׁכְּנָא), which is called by their name (דְּאִקְרֵי עַל שְׁמֵהוֹן). And the shittim wood - these are the holy mysteries (וַעֲצֵי שִׁטִּים, אִלֵּין אִינּוּן רָזִין קַדִּישִׁין), which are the tablets of the Mishkan (דְּאִינּוּן לוּחֵי מַשְׁכְּנָא), and they are called in their own secret (וְאִינּוּן אִקְרוּן בְּרָזָא דִילְהוֹן). It is written: Shittim wood standing (כְּתִיב: עֲצֵי שִׁטִּים עוֹמְדִים), and it is written: Seraphim standing (וּכְתִיב: שְׂרָפִים עוֹמְדִים) (Isaiah 6). From here onward: the oil for the light (מִכָּאן וּלְהָלְאָה שֶׁמֶן לַמָּאוֹר), the drawing of the anointing of the supernal dominion, to be drawn upon them (מְשִׁיכוּ דִּמְשַׁח רְבוּת קַדִּישָׁא לְאַמְשָׁכָא עֲלַיְיהוּ). The onyx stones and stones of filling (אַבְנֵי שֹׁהַם וְאַבְנֵי מִלּוּאִים) - these are holy stones (אִלֵּין אַבְנֵי קֻדְשָׁא), foundations of the Sanctuary (יְסוֹדֵי דְּמַקְדְּשָׁא). These supernal chariots (בִּרְתִיכִין קַדִּישִׁין אִלֵּין), were prepared alone (אִזְדַּמְּנָן בִּלְחוֹדַיְיהוּ), for honor and for praise (לְיַקֵּר וּלְשַׁבְּחָא), as a garment of splendor (בִּלְבוּשׁ יְקָר), for the eye of the Kohen to gaze upon them there (לְעַיְּינָא כַּהֲנָא בְּהוּ תַּמָּן), and to remember - and to bless - the twelve tribes (וּלְאַדְכְּרָא [וּלְבָרְכָא] תְּרֵיסַר שְׁבָטִין). And for this reason twelve stones, as it is said (וְעַל דָּא תְּרֵיסַר אֲבָנִין כְּמָה דְּאִתְּמַר).