Daf 146a (דַּף קמ״ו ע״א)

That which requires prayers and supplications (מַה דְּאִצְטְרִיךְ צְלוֹתִין וּבָעוּתִין), is that the place from which light goes forth should shine and be rectified (דְּיִתְנְהִר וְיִתְתָּקַן הַהוּא אֲתָר דְּנָפְקָא מִנֵּיהּ נְהוֹרָא), for once that place is rectified (דְּכֵיוָן דְּהַהוּא אֲתָר מִתְתָּקְנָא), from its radiance (מֵחֵיזוּ דִילֵיהּ), all who are below are rectified (אִתְתָּקַּן כָּל מַאן דִּלְתַתָּא). And because of this, the praise that Shlomo spoke (וּבְגִין כַּךְ תּוּשְׁבַּחְתָּא דְּקָאָמַר שְׁלֹמֹה), he did not labor except for the sake of the King whose peace is His, that He be rectified (לָא אִשְׁתָּדַּל אֶלָּא בְּגִין מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ דְּיִתְתָּקַּן).

Once He is rectified (כֵּיוָן דְּאִיהוּ אִתְתָּקַּן), from His radiance (מֵחֵיזוּ דִילֵיהּ), all is rectified (כֹּלָּא יִתְתָּקַּן). But if He is not rectified (וְאִי אִיהוּ לָא אִתְתָּקַּן), there is no Tikkun for the Moon (לֵית לָהּ תִּקּוּנָא לְסִיהֲרָא) forever (לְעָלְמִין). And for this reason: Asher liShlomo (וּבְגִין כַּךְ אֲשֶׁר לִשְׁלֹמֹה), that He be rectified and filled properly at the beginning (דְּיִתְתָּקַּן וְיִתְמַלֵי כַּדְקָא יֵאוֹת בְּקַדְמִיתָא), as it is said (כְּמָה דְּאִתְּמַר): “And they shall take for Me a donation from every man…” (שמות כה: וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ וְגוֹ'), a secret of secrets for those who know Chokhmah (רָזָא דְּרָזִין לְיַדְעֵי חָכְמְתָא), when it rose in the desire from the side of all concealments (כַּד אִסְתַּלָּק בִּרְעוּתָא דְּסִתְרָא דְּכָל סִתְרִין), to make glory for His Glory (לְמֶעְבַּד יְקָרָא לִיקָרֵיהּ), He drew a spirit from the supernal point (אַנְשִׁיב רוּחָא מִנְּקוּדָה עִלָּאָה), that flows from above to below (דְּנָגִיד מִלְּעֵילָּא לְתַתָּא), and He prepared its Tikkun (וְשַׁוֵּי תְּקוּנֵיהּ), to dwell in this world (לְאִתְיַשְּׁבָא בְּהַאי עָלְמָא).

Why? (אֲמַאי) Because if there is no root and foundation in this world (בְּגִין דְּאִי לָא יְהֵא עִקָּרָא וְשָׁרְשָׁא בְּהַאי עָלְמָא), there will be no vessel upon the earth in this world at all (לָא יְהֵא מָאנָא לְאַרְקָא בְּהַאי עָלְמָא כְּלַל). And if it is not poured into this world (וְאִי לָא יָרִיק לְהַאי עָלְמָא), it is lost immediately (מִיָּד אִתְאֲבִיד), and cannot endure even a single moment (וְלָא יָכִיל לְקַיְּימָא אֲפִילּוּ רִגְעָא חֲדָא). But because its Tikkun is from this world (אֲבָל בְּגִין דְּתִקּוּנֵיהּ אִיהוּ מֵהַאי עָלְמָא), it is filled from one side to pour to the earth in this world (אִתְמְלֵי מִסִּטְרָא חֲדָא לְאַרְקָא לְהַאי עָלְמָא), and from the other side to pour to the supernal angels (וּמִסִּטְרָא אַחֲרָא לְאַרְקָא לְמַלְאֲכֵי עִלָּאֵי), and all are nourished from it as one (וְכֹלָּא אִתְּזָנוּ מִנֵּיהּ כַּחֲדָא).

The completion of the Tikkun of this spirit (שְׁלִימוּ דְּתִקּוּנָא דְּהַאי רוּחָא), is the spirit of the Righteous in this world (רוּחֵיהוֹן דְּצַדִּיקַיָּא בְּהַאי עָלְמָא). This spirit was completed (רוּחָא דָּא אִשְׁתְּלִים), in the time when Enoch, Yered, and Mahalalel were in the world (בְּזִמְנָא דַּחֲנוֹךְ וְיֶרֶד וּמַהֲלַלְאֵל הֲווֹ בְּעָלְמָא), and when the sinners of the world increased (וְכַד אַסְגִּיאוּ חַיָּיבֵי עָלְמָא), they diminished that completion from it (אַעְדּוּ הַהוּא שְׁלִימוּ מִנֵּיהּ).

After they were destroyed (לְבָתַר דְּאִתְאֲבִידוּ), Noach came and completed it (אָתָא נֹחַ וְאַשְׁלִים לֵיהּ). The Generation of the Dispersion came and diminished that completion from it (אָתָא דּוֹר הַפְּלָגָה אַעְדּוּ הַהוּא שְׁלִימוּ מִנֵּיהּ). Avraham came and completed it (אָתָא אַבְרָהָם וְאַשְׁלִים לֵיהּ). The people of Sedom came and diminished it (אָתוּ אַנְשֵׁי סְדוֹם וְאַעֲדוּ לֵיהּ). Yitzchak came and completed it (אָתָא יִצְחָק וְאַשְׁלִים לֵיהּ). The Pelishtim and the sinners of that generation came and diminished it from him (אָתוּ פְּלִשְׁתִּים וְחַיָּיבֵי דָּרָא וְאַעֲדוּ לֵיהּ מִנֵּיהּ). Ya'akov and his sons came - a complete bed (אָתָא יַעֲקֹב וּבְנוֹי, עַרְסָא שְׁלֵימָא) - and completed it (וְאַשְׁלִימוּ לֵיהּ).

They went out from the Holy Land and descended to Egypt (נָפְקוּ מֵאַרְעָא קַדִּישָׁא וְנַחְתּוּ לְמִצְרַיִם), and because of them, it was delayed there (וּבְגִינַיְיהוּ אִתְעַכָּבַת תַּמָּן). And because Yisrael returned there to the deeds of the Egyptians (וּבְגִין דְּאָהַדְרִי תַּמָּן יִשְׂרָאֵל לְעוֹבָדִין דְּמִצְרָאֵי), that completion was suppressed and covered (אִתְכַּפְיָא וְאִתְעָדֵי הַהוּא שְׁלִימוּ), until they went out from Egypt (עַד דְּנַפְקוּ מִמִּצְרַיִם), and came to make the Mishkan (וְאָתוּ לְמֶעְבַּד מִשְׁכְּנָא).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), “My desire is to dwell among you (רְעוּתִי לְדַיְּירָא בֵּינַיְיכוּ), but I cannot until you rectify that spirit of Mine (אֲבָל לָא יָכִילְנָא עַד דִּתְתַּקְּנוּן הַהוּא רוּחָא דִּילִי), that will rest within you” (דְּיִשְׁרֵי בְּגַוַּויְיכוּ). This is what is written: “And they shall make for Me a sanctuary and I will dwell in their midst” (שמות כה: וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם). And this is the secret of what is written (וְדָא אִיהוּ רָזָא דִּכְתִּיב), “And they shall take for Me a donation” (שמות כה: וְיִקְחוּ לִי תְּרוּמָה). Moshe said to Kudsha Berikh Hu (אָמַר מֹשֶׁה לְקוּדְשָׁא בְּרִיךְ הוּא), “Who is able to provide it and make it?” (מַאן יָכִיל לְמֵיסַב לָהּ וּלְמֶעְבַּד לָהּ). He said to him: “Moshe, not as you think (אָמַר לֵיהּ, מֹשֶׁה, לָא כְּמָה דְּאַתְּ חָשִׁיב), but rather: ‘from every man whose heart moves him’ etc. (אֶלָּא מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ וְגוֹ'), from that desire and spirit of theirs, you will take it (מֵהַהוּא רְעוּתָא וְרוּחָא דִּלְהוֹן, תִּסְבּוּן לָהּ), and you shall complete it” (וְתַשְׁלִימוּן לָהּ).

When Shlomo came (כַּד אָתָא שְׁלֹמֹה), he prepared that spirit in the supernal completion (אַתְקִין לְהַהוּא רוּחָא בִּשְׁלִימוּ דִּלְעֵילָּא), for from the day it was completed below in the days of Moshe (דְּהָא מִן יוֹמָא דְּאִשְׁתְּלִים לְתַתָּא בְּיוֹמוֹי דְּמֹשֶׁה), that completion was not diminished from it (לָא אַעְדִּיאוּ הַהוּא שְׁלִימוּ מִנֵּיהּ). Once Shlomo came (כֵּיוָן דְּאָתָא שְׁלֹמֹה), he labored to complete it above (אִשְׁתָּדַּל לְאַשְׁלְמָא לֵיהּ לְעֵילָּא), and began to rectify the radiance of the supernal world (וְשַׁאֲרִי לְאַתְקְנָא חֵיזוּ דְּעָלְמָא עִלָּאָה), so that from that radiance the lower world would be rectified (לְאִתְתַּקְנָא מֵהַהוּא חֵיזוּ עָלְמָא תַּתָּאָה), And this is “that which is for Shlomo” (וְדָא אִיהוּ אֲשֶׁר לִשְׁלֹמֹה).

Sefer HaBahir

Rabbi Berekhyah sat and expounded: what is that which is written, “And they shall take for Me a donation”? (יָשָׁב רַבִּי בֶּרֶכְיָה וְדַּרָשׁ מַאי דִּכְתִיב: וְיִקְחוּ לִּי תְּרוּמָה) (Exodus 25). Thus said the Holy One, blessed be He (כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): that donation - raise it with your prayers (אוֹתָהּ תְּרוּמָה תָּרִימוּ אוֹתָהּ בִּתְפִלוֹתֵיכֶם). And who is he - that one whose heart has moved him to be drawn out from this world - honor him (וּמִי הוּא אוֹתוֹ שֶׁנְדָבוֹ לִבּוֹ לְהִמָשֶׁךְ מִן הַעוֹלָם הַזֶּה - כַּבְּדוּהוּ), for in him I rejoice (כִּי בּוֹ אֲנִי שָׂמֵחַ), for he makes My Name known (שֶׁיוֹדִיעַ שְׁמִי), and from him it is fitting to take My donation (וּמִמֶּנּוּ רָאוּי לָקַחַת אֵת תְּרוּמָתִי), as it is said: “From every man whose heart moves him, you shall take My donation” (שֶׁנְּאֱמַר: מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְבֶּנּוּ לִבּוֹ תִקְחוּ אֵת תְּרוּמָתִי) (Exodus 25) - from that volunteer (מֵאוֹתוֹ הַמִתְנָדֵב).

Rabbi Rechimai said (דְּאָמַר רִבִּי רְחִימָאי): Tzaddikim [Righteous Ones] and Chasidim [Pious Ones] among Yisrael (צַדִּיקִים וַחֲסִידִים שֶׁבְּיִשְׂרָאֵל)—they raise Me [some say: Him] (שֶׁמְרִימִין אוֹתִי [אוֹתוֹ])—above the entire world through their merits (עַל כָּל הָעוֹלָם בִּזְכוּיוֹתֵיהֶן), and from them the Lev [Heart] derives sustenance (וּמֵהֶם מִתְפָּרְנֵס הַלֵּ״ב), and the Lev [Heart] sustains them (וְהַלֵּב מְפָרְנֶסָן). And all the holy forms appointed over the nations, and holy Yisrael (וְכָל הַצוּרוֹת הַקְדּוֹשׁוֹת הַמֵמוּנוֹת עַל הָאוּמוֹת, וְיִשְׂרָאֵל קְדוֹשִׁים), took from the body of the Tree and from its heart (נָטְלוּ מִגּוּף הֲאִילָן וּמִלִבּוֹ). Just as the Lev [Heart] is the glory, the fruit of the body (מָה לֵב הֲדַר, פְּרִי הַגּוּף), so too Yisrael took the Etz Hadar [Glorious Tree] (אַף יִשְׂרָאֵל נָטְלוּ עֵץ הֲדַר).

Just as a date-palm tree—its branches are around it and its Lulav [Palm Branch] is in the middle (מָה אִילָן תָּמָר, עֲנָפָיו סְבִיבָיו וְלוּלָבוֹ בְּאֶמְצַע), so too Yisrael took the body of this Tree, which is its heart (אַף יִשְׂרָאֵל נָטְלוּ גוּף הֲאִילָן הַזֶּה שֶׁהוּא לִבּוֹ). And corresponding to the body is the spinal cord in a person, which is the principal part of the body (וּכְנֶגֶד הַגּוּף הוּא חוּט הַשִׁדְרָה בָּאָדָם שֶׁהוּא עִיקָר הַגּוּף). Why is this Lulav [Palm Branch] written as “Lev” [Heart]? (לָמָה לוּלָב זֶה, כְּתִיב לוֹ לֵּב). Because the Lev [Heart] is entrusted to it (אַף הַלֵּב מְסוֹר לּוֹ). And just as this Lev [Heart] contains thirty-two pathways of Chokhmah [Wisdom] (וּמָה לֵ״ב זֶה שְׁלשִׁים וּשְׁתַּיִים נְתִיבוֹת חָכְמָה בּוֹ), so in each of these pathways there is a form guarding it (אַף בְּכָל נָתִיב מֵהֶם צוּרָה שׁוֹמֶרֶת), as it is said, “To guard the way to the Tree of Life” (Bereshit 3:24) (שֶׁנְּאֱמַר: לִשְׁמוֹר אֵת דֶּרֶךְ עֵץ הַחַיִּים). And what is that which is written, “And He placed at the east of the Garden of Eden”? (Bereshit 3:24) (וּמַאי: וַיַּשְׁכֵּן מִקֶּדֶם לְגַּן עֵדֶן).

He dwelled in those pathways which preceded that place called “Garden” (וַיִּשְׁכֹּן בְּאוֹתָן נְתִיבוֹת שֶׁקַדְמוּ לְאוֹתוֹ מָקוֹם שֶׁנִקְרָא גַּן), and which preceded the Keruvim [Cherubim] (וְשֶׁקַדָם לַכְּרוּבִים), as it is written, “And the Keruvim” (Bereshit 3:24) (דִּכְתִיב: וְאֶת הַכְּרוּבִים), and which preceded the flaming sword, as it is written, “The flame of the sword” (Bereshit 3:24) (וְשֶׁקַדָם לַהַט דִּכְתִּיב: אֵת לַהַט הַחֶרֶב). And behold, is it not written that water and fire preceded? (וְהָא כְּתִיב דְּמַיִם וְאֵשׁ קַדְמוּ), as it is written, “Let there be a firmament in the midst of the waters” (Bereshit 1:6) (דִּכְתִיב: יְהִי רָקִיעַ בְּתוֹךְ הַמַּיִם), and it is written, “And Elohim called the firmament Shamayim [Heavens]” (Bereshit 1:8) (וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָּׁמַיִם). And from where do we know that Shamayim [Heavens] is fire? (וּמְנַלָן דְּשָׁמַיִם הֲווּ אֵשׁ). As it is written, “For Hashem your Elohim is a consuming fire” (Devarim 4:24) (דִּכְתִיב: כִּי יְיָ אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא). And from where do we know that Shamayim [Heavens] is the Holy One, blessed be He? (וּמְנָא לָן דְּשָׁמַיִם הַקָּדוֹשׁ בָּרוּךְ הוּא) As it is written, “And You shall hear in Shamayim [Heavens]” (I Kings 8:32) (דִּכְתִיב: וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם). Would Shlomo pray to Shamayim [Heavens] that they should hear his prayer? (אֲטוּ שְׁלֹמֹה מִתְפַּלֵּל אֶל הַשָּׁמַיִם שֶׁיִשְׁמֵעוּ תְּפִלָּתוֹ)

Rather, their name is called upon His Name (אֶלָּא שֶׁנִקְרָא שְׁמָם עַל שְׁמוֹ). As it is written, “The Shamayim [Heavens] and the heavens of the heavens cannot contain You” (I Kings 8:27) (דִּכְתִיב: הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יֵכַלְכְּלוּךָ). Behold: [it is] the Name of the Holy One, blessed be He; and behold: fire (הוֵי שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲוֵי אֵשׁ). And you said, “first”? (וְאָמַרְתָּ קֶדֶם). Rather, say: their power was first—that of those forms of that place (אֶלָּא, אֵימָא כֹּחָם קֶדֶם שֶׁל אוֹתָם הַצוּרוֹת שֶׁל הַמָּקוֹם הַהוּא). And what are their powers? (וּמַאי נִינְהוּ כֹּחָם). As you have said, “There is none holy like Hashem, for there is none besides You, and there is no rock like our Elohim” (I Samuel 2:2) (כְּמָה דְאַתְּ אָמֵר: אֵין קָדוֹשׁ כַּיְיָ כִּי אֵין בִּלְתֶּךָ, וְאֵין צוּר כֵּאלֹהֵינוּ).

Rabbi Berekhyah sat and expounded: what is this lulav of which we speak? (יָשָׁב רַבִּי בְּרָכְיָה וְדַּרָשׁ: מַאי לוּלָב דְּאֲמְרִינָן) Rather: to it the Lev [the Heart] was entrusted - and how so? (אֶלָּא לוֹ מָסָר הַלֵּב, וְהֵיאַךְ) He said to him: There are three ministers - Talli [the Dragon], Galgal [the Orbit], and Lev [the Heart] (אָמַר לֵיהּ: שְׁלֹשָׁה שָׂרִים הֵם: תַּלִּ״י וְגַלְגַּל וְלֵ״ב), and each and every one of them has twelve (וּלְכָל אֶחָד וְאֶחָד שְׁנֵים עָשָׂר). The three returned - the total becomes thirty-six (חָזְרוּ הַשְׁלֹשָׁה, מִנְיָן ל״ו), and upon them the world is sustained (וּבָהֵם נִתְקַיָים הָעוֹלָם), as it is written: “The Tzaddik is the foundation of the world” (דִּכְתִיב: וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 25). It was taught: one pillar extends from the earth to the firmament (תָּנָא: עַמוּד אֶחָד מִן הָאָרֶץ עַד לָרָקִיעַ), and its name is Tzaddik, after the Tzaddikim (וְצַדִּיק שְׁמוֹ עַל שֵׁם הַצַּדִּיקִים), and it prevails (וְנִתְגַּבֵּר). And if not - it weakens (וְאִם לָאו, מִתְחַלֵּשׁ), and it bears the entire world (וְהוּא סוֹבֵל כָּל הָעוֹלָם), as it is written: “And the Tzaddik is the foundation of the world” (דִּכְתִיב: וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 25). And if it weakens - the world cannot endure (וְאִם חָלַשׁ, לֹא יוּכַל לְהִתְקַיֵּים הָעוֹלָם).

Therefore, even if there is in the world only one Tzaddik - he upholds the world (הִילְכָךְ, אֲפִלּוּ אֵין בָּעוֹלָם אֶלָּא צַדִּיק אֶחָד - מַעֲמִיד אֶת הָעוֹלָם). Therefore: “Take My donation” - from him, first (לְפִיכָךְ: קְחוּ תְּרוּמָתִי מִמֶּנּוּ תְּחִלָּה); and afterward: “This is the donation you shall take from them” - from what remains (וְאַחֲרָיו: זֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם - מֵאֵת הַנִּשְׁאָר). And what is it? - gold, and silver, and copper (וּמָהוּ - זָהָב וָכֶסֶף וּנְחֹשֶׁת). Another interpretation: “And they shall take for Me a donation” - take for Me (דָּבָר אַחֵר: וְיִקְחוּ לִּי תְּרוּמָה - וְיִקְחוּ לִּי), to sanctify the donation, which is the letter Yod, and it is the tenth (לְקַדֵּשׁ תְּרוּמָה שֶׁהִיא יוֹ״ד וְהִיא עֲשִׂירִי). And from where do we know that the tenth is holy? (וּמְנַלָן דְּעֲשִׂירִי קֹדֶשׁ) As it is written: “The tenth shall be holy” (דִּכְתִיב: הָעֲשִׂירִי יִהְיֶה קֹדֶשׁ) (Leviticus 27), to sanctify it (לְקַדֵּשׁ). And what is Kodesh? - as it is written: “The first of all the first fruits of every… and all your donations” (וּמַהוּ קֹדֶשׁ דִּכְתִיב: וְרֵאשִׁית כָּל בִּכּוּרֵי כָּל וְכָל תְּרוּמַת כָּל מִכָּל תְּרוּמוֹתֵיכֶם) (Ezekiel 44). As it is written: “The beginning of Chokhmah is fear of Hashem” (דִּכְתִיב: רֵאשִׁית חָכְמָה יִרְאַת יְיָ) (Psalms 111) - and there is no Chokhmah except the fear of Hashem (אֵין חָכְמָה אֶלָּא יִרְאַת הַשֵּׁם).

“And this is the donation…” (וְזֹאת הַתְּרוּמָה) (Exodus 25) - behold, it is said (הָא אִתְּמַר), that when Kudsha Berikh Hu was revealed upon Mount Sinai (דְּכַד קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עַל טוּרָא דְּסִינַי), when the Orayta was given to Yisrael through ten utterances (כַּד אִתְיְהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל בְּעֶשֶׂר אֲמִירָן), each and every utterance produced a sound (כָּל אֲמִירָה וַאֲמִירָה עָבִיד קַלָּא), and that sound was divided into seventy sounds (וְהַהוּא קַלָּא אִתְפְּרַשׁ לְע׳ קַלִּין), and all of them shone and sparkled before the eyes of all Yisrael (וַהֲווּ כֻּלְּהוּ נְהִירִין וְנָצְצִין לְעֵינַיְיהוּ דְּיִשְׂרָאֵל כֻּלְּהוּ), and they beheld - eye to eye - the radiance of His Glory (וַהֲווּ חֲמָאן עַיְינִין בְּעַיְינִין זִיו יְקָרָא דִּילֵיהּ). This is what is written: “And all the people saw the voices” (הֲדָא הוּא דִּכְתִּיב: וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת) (Exodus 20) - they truly saw (רוֹאִים וַדַּאי). And that sound would surround each and every one of Yisrael (וְהַהוּא קַלָּא הֲוָה אַתְרֵי בֵּיהּ בְּכָל חַד וְחַד מִיִּשְׂרָאֵל), and would say to him: “Will you accept me upon yourself - with such and such commandments of the Orayta?” (וְאָמַר לוֹן: תְּקַבְּלֵנִי עֲלָךְ, בְּכַךְ וְכַךְ פִּקּוּדִין דִּבְאוֹרַיְיתָא), and he would say: “Yes” (וְאָמְרוּ: הִין).

Then it would return upon his head and roll around him (אַהְדַּר לֵיהּ עַל רֵישֵׁיהּ, וּמִתְגַּלְגְּלָא עָלֵיהּ), and would encircle him, and say to him: “Will you accept me upon yourself with such and such punishments of the Orayta?” (וַהֲוָה אַתְרֵי בֵּיהּ, וְאָמַר לֵיהּ: תְּקַבְּלֵנִי עָלָךְ בְּכַךְ עוֹנָשִׁין דִּבְאוֹרַיְיתָא), and he would say: “Yes” (וַהֲוָה אָמַר: הִין). Afterwards, that voice would return and kiss him on his mouth (לְבָתַר אַהְדַּר הַהוּא קַלָּא, וְנָשִׁיק לֵיהּ בְּפוּמֵיהּ) - this is what is written: “Let him kiss me with the kisses of his mouth” (הֲדָא הוּא דִּכְתִּיב: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ) (Song of Songs 1).

And then, all that Yisrael beheld in that moment (וּכְדֵין כָּל מָה דַּהֲווֹ חֲמָאן יִשְׂרָאֵל בְּהַהוּא זִמְנָא), they saw within one light (הֲווֹ חֲמָאן גּוֹ חַד נְהוֹרָא), which received all those other lights (דְּקַבֵּיל כָּל אִינּוּן נְהוֹרִין אַחֲרָנִין), and they yearned to see it (וַהֲווּ תָּאָבִין לְמֵחֲמֵי). Kudsha Berikh Hu said to them (אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא): “That light which you saw on Mount Sinai (הַהוּא נְהוֹרָא דְּחָמִיתוּ בְּטוּרָא דְּסִינַי), which received all those colors of light (דְּקַבֵּיל כָּל אִינּוּן גְּוָונֵי נְהוֹרִין), and your desire is upon it (וְתִיאוּבְתָּא דִּלְכוֹן עָלֵיהּ) - you shall receive it, and bring it toward yourselves” (תְּקַבְּלוּן לָהּ וְתִסְבוּן לָהּ לְגַבַּיְיכוּ). And those colors which it receives - these are: gold, and silver, and copper, and so on (וְאִינּוּן גַּוְנִין דְּאִיהִי מְקַבְּלָא - אִלֵּין אִינּוּן: זָהָב וָכֶסֶף וּנְחֹשֶׁת וְגוֹ').