Daf 147a (דַּף קמ״ז ע״א)

And if all kisses depend on Him, what was Ya'akov doing there? (וְאִי בֵּיהּ תַּלְיָין מַה בָּעֵי יַעֲקֹב הָכָא), for surely all kisses depend on Him (דְּהָא בֵּיהּ תַּלְיָין נְשִׁיקִין). Rather, certainly so it is (אֶלָּא וַדַּאי הָכִי הוּא). “Let him kiss me” - it is that one who is concealed above (יִשָּׁקֵנִי, הַהוּא דְּסָתִים לְעֵילָּא). And with what? With that supernal chariot (בְּמָּה בְּהַהוּא רְתִיכָא), some say: supernal spark (נ״א: בּוּצִינָא עִלָּאָה), in which all colors depend and are unified (דְּכָל גַּוְונִין תַּלְיָין וּמִתְחַבְּרָן בֵּיהּ). And this is Ya'akov (וְהַאי אִיהוּ יַעֲקֹב), as we have said (כְּמָה דְּאַמְרִינָן), that union cleaves to the King through his Son (דְּבֵיקוּתָא לְאִתְדַּבְּקָא בְּמַלְכָּא בִּבְרָא דִּילֵיהּ הוּא). And concerning this it is written: “With the kisses of his mouth” (וְעַל דָּא כְּתִיב: מִנְּשִׁיקוֹת פִּיהוּ) (Song of Songs 1).

“For better are your loves…” - this returns to the Sun, which illuminates the Moon (כִּי טוֹבִים דּוֹדֶיךָ, אַהְדָּר לְגַבֵּי שִׁמְשָׁא, דְּאַנְהִיר לָהּ לְסִיהֲרָא), through the radiance of those supernal sparks (מִגּוֹ נְהִירוּ דְּאִינּוּן בּוּצִינִין עִלָּאִין), and he receives the radiance of all (וְאִיהוּ נָטִיל נְהוֹרָא דְּכֻלְּהוּ), and gives light to the Moon (וְאַנְהִיר לְסִיהֲרָא). And those sparks (some say: kisses - above (וְאִינּוּן בּוּצִינִין (נ״א: נְשִׁיקִין עִלָּאִין), he receives the light of all of them and gives light to the Moon (וְאִיהוּ נָטִיל נְהוֹרָא דְּכֻלְּהוּ, וְאַנְהִיר לְסִיהֲרָא). And those sparks that are joined within it - from what place do they shine? (וְאִינּוּן בּוּצִינִין דְּמִזְדַּוְּוגִין בֵּיהּ, מֵאָן אֲתָר נַהֲרִין) He returned and said: “From wine” - from that wine that is kept (הָדָר וְאָמַר: מִיָּיִן, מֵהַהוּא יַיִן דְּמִנְטְרָא), from that wine that is joy of all joys (מֵהַהוּא יַיִן דְּאִיהוּ חֶדְוָה דְּכָל חֶדְוָון). And who is that wine? The living Elohim, wine that gives life and joy to all (וּמַאן אִיהוּ הַהוּא יַיִן דָּא: אֱלֹהִים חַיִּים, יַיִן דְּיָהִיב חַיִּין וְחֶדְוָה לְכֹלָּא). Furthermore: “From wine…” - from that Name called YHVH (תוּ: מִיָּיִן, מֵהַהוּא שְׁמָא דְּאִקְרֵי יְדֹוִ״ד), this is the wine of joy, of love, of compassion (דָּא אִיהוּ יַיִן דְּחֶדְוָה דִּרְחִימוּ דְּרַחֲמֵי), and from this all shine and rejoice (וּמִן דָּא כֻּלְּהוּ נְהִירִין וְחַדָּאן). The Friends came and kissed him on his head (אָתוּ חַבְרַיָּיא וְנָשִׁיקוּ לֵיהּ בְּרֵישֵׁיהּ), when they reached the place of Rabbi Shimon, they arranged words before him (כְּד מָטוּ לְגַבֵּי דְרַבִּי שִׁמְעוֹן, סִדְּרוּ מִילִין קַמֵּיהּ).

Rabbi Shimon wept, and said: “I know with certainty that the supernal holy spirit is whispering among you” (בָּכָה רַבִּי שִׁמְעוֹן וְאָמַר: יָדַעְנָא וַדַּאי דְּרוּחָא קַדִּישָׁא עִלָּאָה קָא מְכַשְׁכְּשָׁא), Some say: “sparkling” (ד״א: מְנַצְנְצָא), among you. Blessed is this generation (בְּכוּ, זַכָּאָה דָּרָא דָּא), for there will be no generation like it until the time when the King Mashiach comes (דְּהָא לָא יְהֵא כְּדָרָא דָּא, עַד זִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא). For the Orayta will return to its primordial state (דְּהָא אוֹרַיְיתָא אִתְהַדְּרַת לְעַתִּיקוּתָהָא). Blessed are the Righteous in this world and in the World to Come (זַכָּאִין אִינּוּן צַדִּיקַיָּא בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי). “This is the donation that you shall take from them…” (וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם) (Exodus 25).

Rabbi El'azar said: This verse has already been established (רַבִּי אֶלְעָזָר אָמַר: הַאי קְרָא אוּקְמוּהָ), and its mysteries have already been explained (וְרָזִין דִילֵיהּ הָא אִתְּמַר). But regarding the simple meaning: the secret of the verse we have now learned this way (אֲבָל בְּפַשְׁטָא, רָזָא דִּקְרָא הָכִי אוֹלִיפְנָא). And the verses are difficult (וְקַשְׁיָן קְרָאֵי): for if they are in the lower secret, they contradict each other (דְּאִי אִינּוּן בְּרָזָא דִּלְתַתָּא - קַשְׁיָין אֲהַדְדֵי), and if in the supernal secret, they are not luminous (וְאִי בְּרָזָא דִּלְעֵילָּא - לָא אִינּוּן בִּנְהִירוּ). But rather, thus it is (אֶלָּא הָכִי הוּא): “Speak to the children of Yisrael, and they shall take for Me a donation” - that fits (דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ לִי תְּרוּמָה - שַׁפִּיר); “you shall take My donation” - this is difficult (תִּקְחוּ אֶת תְּרוּמָתִי - קַשְׁיָא), and “this is the donation you shall take from them” - also difficult (וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם - קַשְׁיָא). But this - certainly (וְדָא נ״א: וְדַי) - all of it: supernal and lower, is as one (כֹּלָּא: עֵילָּא וְתַתָּא כַּחֲדָא).

Rather, thus it is: “And they shall take for Me a donation” (אֶלָּא הָכִי אִיהוּ, וְיִקְחוּ לִי תְּרוּמָה) - who? The children of Yisrael (מַאן בְּנֵי יִשְׂרָאֵל). “From every man” - these are the supernal angels above (מֵאֵת כָּל אִישׁ: אִלֵּין מַלְאָכִין עִלָּאִין לְעֵילָּא), because upon them rests the Terumah, the offering, for they continually raise it up before the supernal King (בְּגִין דְּעַלֵיהוֹן אִיהִי תְּרוּמָה, אַרָמוּתָא דְּאִינּוּן אָרִימוּ לָהּ תָּדִיר לְגַבֵּי מַלְכָּא עִלָּאָה), for they continually elevate it to the supernal King (דְּהָא אִינּוּן סַלְּקִין לָהּ תָּדִיר לְגַבֵּי מַלְכָּא עִלָּאָה). And when Yisrael are meritorious (וְכַד יִשְׂרָאֵל זַכָּאִין), they take it from them (אִינּוּן נַטְלִין לָהּ מִנַּיְיהוּ), and bring it downward (וְנַחְתִּין לָהּ לְתַתָּא). This is what is written: “From every man whose heart moves him” (הֲדָא הוּא דִּכְתִיב: מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ) (Exodus 25). And who are they? Those four who raise her above (וּמַאן אִינּוּן אִינּוּן אַרְבַּע דְּאָרִימוּ לָהּ לְעֵילָּא), for that heart is aroused in them (דְּהַהוּא לֵב אִתְרְעֵי בְּהוּ), and that Terumah is uplifted over them (וְהַהִיא תְּרוּמָה אִיהִי זַקְפָא עָלַיְיהוּ).

And even though she stands over them and rests upon them (וְאַף עַל גַּב דְּאִיהִי קַיָּימָא עָלַיְיהוּ, וּמַנְחָא עַל גַּבַּיְיהוּ), “you shall take” means: you shall receive it from them to bring it down below (תִּקְחוּ: תִּסְבּוּן לָהּ מִנַּיְיהוּ לְנַחְתָּהָא לְתַתָּא). And by what? In this time - through righteous deeds, through prayers and supplications, to fulfill the commandments of the Orayta (וּבְמַה בְּזִמְנָא דָּא, בְּאִינּוּן עוֹבָדִין דְּכַשְׁרָן, בִּצְלוֹתִין וּבְבָעוּתִין, לְמֶעְבַּד פִּקּוּדֵי אוֹרַיְיתָא). In that moment, in those colors that appear below in the likeness of those above (בְּהַהוּא זִמְנָא, בְּאִינּוּן גַּוְונִין דְּאִתְחַזְיָין לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא), in those acts of service (בְּאִינּוּן פּוּלְחָנִין נַא), and those colors draw down that offering below (וְאִינּוּן גַּוְונִין אַמְשְׁכָּאן לְתַתָּא הַהוּא אַרָמוּתָא), and the lower colors are victorious over the upper colors (וְנַצְחָן גַּוְונִין דִּלְתַּתָּא לְאִינוּן גַּוְונִין דִּלְעֵילָּא), and draw those colors into the supernal colors (וּמַשְׁכִּין לוֹן גַּוְונִין אִלֵּין לִגְוָונִין עִלָּאִין), and these are joined one with another (וְעָיְילִין אִלֵּין בְּאִלֵּין), and these bodies become merged into those (וְאִתְעָבִידוּ אִלֵּין גּוּפָא לְאִלֵּין). And because of this it is written: “You shall take from them” (וְעַל דָּא: תִּקְחוּ מֵאִתָּם כְּתִיב).

“Gold,” which is integrated with Gavri’el (זָהָב דְּאִתְכְּלִיל בְּגַבְרִיאֵל), gold above (זָהָב לְעֵילָּא), Gavri’el takes it below (גַּבְרִיאֵל נָטִיל לֵיהּ לְתַתָּא), and seven kinds of gold are expressed below from this (וְשִׁבְעָה זִינֵי זָהָב אִתְפָּרְשָׁאן לְתַתָּא מִן דָּא). “Silver” - above (וָכֶסֶף לְעֵילָּא), and it is integrated with Micha’el below (וְאִתְכְּלִיל בְּמִיכָאֵל לְתַתָּא), and this one dwells upon that one (וְשַׁרְיָא דָּא עַל דָּא). And “copper” - above (וּנְחֹשֶׁת לְעֵילָּא), and it emerges from gold (וְנָפְקָא מִן זָהָב), because gold and fire operate by one mystery (בְּגִין דְּזָהָב וְאֶשָּׁא בְּרָזָא חֲדָא קַיְּימִין וְאַזְלִין), fire brings forth copper (אֶשָּׁא אַפִּיק נְחֹשֶׁת). And from the strength and power of that, fiery serpents are scattered - some say: awakened - and emerge from fire (וּמֵחֵילָא וּתְקוּפָּא דָּא, אִתְבַּדְרָן נ״א: אִתְעָרוּן נְחָשִׁים שְׂרָפִים דְּנַפְקֵי מֵאֶשָּׁא). And because of this, copper is red like fire (וְעַל דָּא: נְחֹשֶׁת אִיהוּ סוּמָקָא כְּאֶשָּׁא), and it is integrated with Uri’el - some say: Nuri’el (וְאִתְכְּלִיל בְּאוּרִיאֵל, נ״א: נוּרִיאֵל), and this one is made a body unto that one (וְאִתְעֲבִיד דָּא גּוּפָא לְגַבֵּי דָּא).