Daf 148a (דַּף קמ״ח ע״א)

Once this was separated from that (כֵּיוָן דְּאִתְפְּרַשׁ דָּא מִן דָּא), they were mentioned individually, each one according to what was fitting for it (אִדְכָּרוּ בִּפְרַט, כָּל חַד וְחַד כַּדְקָא חֲזִי לֵיהּ). This one is called “great,” and this one is called “small” (דָּא אִקְרֵי גָּדוֹל, וְדָא אִקְרֵי קָטָן). And because of this, the ancients said: better for a person to be a tail to lions than a head to foxes (וּבְגִין כָּךְ אָמְרוּ קַדְמָאֵי, דְּלִיהֱוֵי בַּר נָשׁ זַנְבָא לְאַרְיָוָותָא, וְלָא רֵישָׁא לְשׁוּעָלַיָא). For when he stands among lions, he is called entirely by the designation of lions (דְּכַד אִיהוּ קַיְימָא גּוֹ אַרְיְוָותָא, אִקְרֵי כֹּלָּא בִּכְלָלָא דְּאַרְיָוָותָא).

The tail of a lion is a lion, without separation (זַנְבָא דְּאַרְיָא - אַרְיָא אִיהוּ, בְּלָא פִּרוּדָא). But if among foxes, even if he is the head - the head of a fox is a fox, without separation, and he is called a fox (וְאִי בְּגוֹ שׁוּעָלִים, אֲפִילּוּ אִיהוּ רֵישָׁא - רֵישָׁא דְּשׁוּעָל שׁוּעָל אִיהוּ, בְּלָא פִּרוּדָא, וְשׁוּעָל אִקְרֵי). And the secret of this verse is: for at first, when they were joined as one, “the two great luminaries” they were called (וְרָזָא דָּא הַאי קְרָא: דְּהָא בְּקַדְמִיתָא כַּד יַתְבִין כַּחֲדָא, שְׁנֵי הַמְּאוֹרוֹת הַגְּדוֹלִים אִתְקְרוּן) (Bereshit 1), even though this one was the tail relative to the one above (אַף עַל גַּב דְּדָא זַּנְבָא לְגַבֵּי דְּעִלָּאָה). Once this one was separated from above, to be, so to speak, a head among foxes (כֵּיוָן דְּדָא אִתְפְּרַשׁ מֵעִלָּאָה, כִּבְיָכוֹל לְמֶהוֵי רֵישָׁא לְשׁוּעָלִים), then it was called “small” (כְּדֵין אִקְרֵי קָטָן).

And for this secret: Oil of the Light, which never ceases for eternity (וְעַל רָזָא דָּא: שֶׁמֶן הַמָּאוֹר, דְּלָא פָּסִיק לְעָלְמִין), remains in the supernal ascent to rule by day (וְקַיְּימָא בִּסְלִיקוּ עִלָּאָה לְמִשְׁלַט בִּימָמָא). Oil for the Light ceases, and is called “small,” and rules at night (שֶׁמֶן לַמָּאוֹר פָּסִיק, וְאִקְרֵי קָטָן, וְשָׁלְטָא בְּלֵילְיָא). And five spices are within oil and incense (וְחָמֵשׁ בּוּסְמִין אִינּוּן לְגוֹ שֶׁמֶן וּקְטֹרֶת), and even though it is one, these are two, and all is one (וְאַף עַל גַּב דְּאִיהִי חַד - אִינּוּן תְּרִין, וְכֹלָּא חַד). “Onyx stones,” etc. (שֶׁנֶּאֱמַר: אַבְנֵי שֹׁהַם וְגוֹ') (Exodus 25) - all these are thirteen, and they are the structure of the Mishkan (כָּל הָנֵי תְּלֵיסַר אִינּוּן, וְאִינּוּן תִּקּוּנָא דְּמַשְׁכְּנָא).

And I return to earlier matters: Gold - behold, it has been stated that there are seven kinds of Gold (וְאָהֲדַרְנָא לְמִלֵּי קַדְמָאֵי: זָהָב - הָא אִתְּמַר דְּשִׁבְעָה זִינֵי זָהָב אִינּוּן). And if you say that Gold is judgment and Silver is mercy, and that Gold therefore ascended above it - not so (וְאִי תֵּימָא דְּזָהָב אִיהוּ דִּינָא, וְכֶסֶף אִיהוּ רַחֲמֵי, וְאִסְתַּלָּק זָהָב לְעֵילָּא מִנֵּיהּ - לָאו הָכִי). For certainly Gold ascends higher than all (דְּוַדַּאי זָהָב סָלִיק יַתִּיר אִיהוּ עַל כֹּלָּא), but Gold in its undefined form - that is the supernal Gold (אֲבָל זָהָב בְּאֹרַח סְתָם אִיהוּ, וְדָא זָהָב עִלָּאָה), which is the seventh of all the types of Gold (דְּאִיהוּ שְׁבִיעָאָה מִכָּל אִינּוּן זִינֵי זָהָב), and this is the Gold that shines and sparkles to the eyes (וְדָא אִיהוּ זָהָב דְּנָהִיר וְנָצִיץ לְעַיְינִין).

And this is the one which, when it emerges into the world (וְדָא אִיהוּ דְּכַד נָפִיק לְעָלְמָא) [Another reading: “emerges” is not included] (ד״א ל״ג נָפִיק), whoever cleaves to it (מַאן דְּאִדְבַּק לֵיהּ), it is hidden within him (טָמִיר לֵיהּ בְּגַוֵּיהּ), and from there emerge and are drawn forth all types of Gold (וּמִתַּמָּן נַפְקֵי וְאִתְמַשְׁכָן כָּל זִינֵי זָהָב). When is it called Gold, and who is called Gold? (אֵימָתַי אִקְרֵי זָהָב, מַאן דְּאִקְרֵי זָהָב). When it is in radiance (כַּד אִיהוּ בִּנְהִירוּ), and is elevated in the glory of awe (וְאִסְתַּלָּק בִּיקָר דְּחִילוּ), and is in supernal joy (וְאִיהוּ בְּחֶדְוָה עִלָּאָה), to bring joy to those below (לְמֶחֱדֵי לְתַתָּאֵי). But when it is in judgment (וְכַד אִיהוּ בְּדִינָא), when it changes from that hue (כַּד אִשְׁתַּנֵי מֵהַהוּא גָּוֶון), to a blue, black, and red hue (לְגָוֶון תִּכְלָא אוּכָם וְסוּמָק), then it is in harsh judgment (כְּדֵין אִיהוּ בְּדִינָא תַּקִּיפָא). But Gold is in joy (אֲבָל זָהָב, בְּחֶדְוָה אִיהוּ), and it stands in the ascent of the awe of joy (וּבִסְלִיקוּ דִּדְחִילוּ דְּחֶדְוָה קַיְּימָא), and in the arousal of joy (וּבְאִתְעָרוּתָא דְּחֶדְוָה). And Silver is below, the mystery of the right arm (וָכֶסֶף לְתַתָּא, רָזָא דְּרוֹעָא יְמִינָא), for the Supernal Head is Gold, as it is written, “You are the head of gold” (Daniel 2:38) (דְּהָא רֵישָׁא עִלָּאָה זָהָב אִיהוּ, דִּכְתִיב: אַנְתְּ הוּא רֵישָׁא דְּדַהֲבָא). “Its chest and its arms are of silver” (Daniel 2:32)—below (חַדוֹהִי וּדְרָעוֹהִי דִּי כְסַף לְתַתָּא). [Some say: And when is Silver perfected? When it is included, etc.] (נ״א: וְאֵימָתַי אִשְׁתַּלֵּם כֶּסֶף כְּד אִתְכְּלִיל וְכוּ׳).

And when Silver is completed, then it is integrated into the Gold (וְכַד אִשְׁתְּלִים כֶּסֶף, כְּדֵין אִתְכְּלִיל בַּזָּהָב), and this is the secret: “Apples of gold in settings of silver” (וְרָזָא דָּא: תַּפּוּחֵי זָהָב בְּמַּשְׂכִּיּוֹת כָּסֶף) (Proverbs 25). It turns out that Silver returns into Gold, and then its place is perfected (אִשְׁתְּכַח דְּכֶסֶף אִתְהַדָּר לְזָהָב, וּכְדֵין אִשְׁתְּלִים אַתְרֵיהּ). Some say: [Gold] is strong as a lion (נ״א: אֵילִים אַרְיֵה). And for this reason there are seven types of Gold (וְעַל דָּא: שִׁבְעָה זִינֵי זָהָב אִינּוּן). And Copper emerges from Gold, but is changed to lesser quality - the left arm (וּנְחֹשֶׁת נָפְקָא מִזָּהָב, וְאִשְׁתָּנֵי לְגִרְעוֹנָא, דְּרוֹעָא שְׂמָאלָא). And blue is the left thigh (וּתְכֵלֶת יַרְכָא שְׂמָאלָא), and Crimson Worm is the right thigh, yet it is integrated with the left (וְתוֹלַעַת שָׁנִי יַרְכָא יְמִינָא, וְאִתְכְּלִיל בִּשְׂמָאלָא). And linen [shesh] - this is the river that flows and goes out, and it receives from all six sides (וְשֵׁשׁ דָּא נָהָר דְּנָגִיד וְנָפִיק, דְּאִיהוּ נָטִיל כָּל שִׁית סִטְרִין). Just like this below - and behold, it has already been established and stated (כְּגַוְונָא דָא לְתַתָּא, וְהָא אוּקְמוּהָ וְאִתְּמַר). Here then are the seven of the Yovel (הָא הָכָא שֶׁבַע דְּיוֹבֵל), and they are the seven of Shemitah (וְאִינּוּן שִׁבְעָה דִּשְׁמִיטָּה). And even though they are six - they are thirteen - in the seventh, which is the head over them all, behold, thirteen (וְאַף עַל גַּב דְּאִינּוּן שִׁית, אִינּוּן תְּלֵיסַר, בִּשְׁבִיעָאָה דְּאִיהוּ רֵישָׁא עָלַיְיהוּ, הָא תְּלֵיסַר). The head that stands over the whole body below, the head that stands over all the limbs of the body - it is Gold (רֵישָׁא דְּקַיְּימָא עַל כָּל גּוּפָא לְתַתָּא, רֵישָׁא דְּקַיְּימָא עַל כָּל שַׁיְיפֵי גּוּפָא, אִיהוּ זָהָב). What is the difference between this and that? Supernal Gold is in the concealed mystery, and its name is “Sealed Gold” (מַה בֵּין הַאי לְהַאי זָהָב עִלָּאָה, אִיהוּ בְּרָזָא סְתִימָא, וּשְׁמָא דִּילֵיהּ אִיהוּ זָהָב סָגוּר).

Sealed and hidden from all, and for that reason it is called “Sealed,” for it is sealed from the eye which cannot rule over it (סָגוּר וְסָתוּם מִכֹּלָּא, וְעַל כֵּן אִקְרֵי סָגוּר, דְּאִיהוּ סָגוּר מֵעֵינָא דְּלָא שַׁלְטָא בֵּיהּ). Lower Gold is more revealed (זָהָב תַּתָּאָה, אִיהוּ בְּאִתְגַּלְּיָא יַתִּיר). And its name is called “Greenish Gold,” etc. (וְשְׁמָא דִילֵיהּ אִיקְרֵי זָהָב יַרְקְרַק וְכוּ'). And its name is called greenish Gold (וּשְׁמָא דִּילֵיהּ אִיקְרֵי זָהָב יְרַקְרַק), and this secret has been established by the Friends (וְרָזָא דָא אוֹקְמוּהָ חַבְרַיָּיא). Esther was greenish, the color of an etrog (אֶסְתֵּר יְרַקְרֹקֶת הָיְתָה, גַּוְוַן אֶתְרוֹג), and all is one (וְכֹלָּא חַד). Gold - this is the head in concealment (זָהָב, דָּא אִיהוּ רֵישָׁא בִּסְתִימוּ), even though it is revealed relative to the supernal Gold (אַף עַל גַּב דְּאִיהוּ בְּאִתְגַּלְיָיא לְגַבֵּי זָהָב עִלָּאָה), until it is drawn and rests upon the head of Gavri’el, as we have established (עַד דְּיִתְמָשְׁכָא וְשַׁרְיָיא לְרֵישָׁא דְּגַּבְרִיאֵל, כְּמָה דְּאוֹקִימְנָא). And because of this, all is within a supernal secret, and that secret is drawn downward - all as one unified likeness (וּבְגִין כָּךְ כֹּלָּא אִיהוּ בְּרָזָא עִלָּאָה, וְאִתְמָשְׁכָא הַהוּא רָזָא לְתַתָּא, כּוּלָּא כְּגַוְנָא חַד). “And you shall make a Kaporet…” (וְעָשִׂיתָ כַּפֹּרֶת) (Exodus 25).

Rabbi Shimon said: in this whole portion, I found that the work was entrusted to Moshe, except for two things (רַבִּי שִׁמְעוֹן אָמַר: בְּכָל פַּרָשָׁתָּא דָא, אַשְׁכַּחְנָא דְּאִתְּמְסַר עֲבִידְתָא בִּידָא דְּמֹשֶׁה, בָּר תְּרֵין). In all other cases it is written, “and you shall make,” but concerning the Ark and the Ephod it is written, “and they shall make” (בְּכֻלְּהוּ כְּתִיב: וְעָשִׂיתָ וְעָשִׂיתָ, וּבַאֲרוֹן וּבָאֵפוֹד כְּתִיב: וְעָשׂוּ וְעָשׂוּ, וְלָא כְּתִיב: וְעָשִׂיתָ). Why for the Ark not? Because the Ark included Moshe within it, to shine forth from it (מַאי טַעְמָא בַּאֲרוֹן לָא בְּגִין דְּאֲרוֹן כָּלִיל לֵיהּ לְמֹשֶׁה בְּגַוֵּיהּ, לְאִתְנַהֲרָא מִנֵּיהּ), and others were needed to prepare its repair and beauty, to enter into it (וְאִצְטְרִיךְ אָחֳרָנִין לְתַקְנָא תִקּוּנָא וְשַׁפִּירוּ דִּילֵיהּ, לְמֵיעָל לֵיהּ לְגַבֵּיהּ).

The Ephod was not his, and he did not use it, and Moshe did not need it to perform the service of the brother, for Moshe was the King, and Aharon was the companion of the King (בְּאֵפוֹד לָאו דִּילֵיהּ הוּא, וְלָא אִשְׁתַּמַּשׁ בֵּיהּ, וְלָא אִיצְטְרִיךְ לֵיהּ לְמֹשֶׁה, לְמֶעְבַּד פּוּלְחָנָא דְּאַחוֹי, דְּהָא מֹשֶׁה אִיהוּ מַלְכָּא, וְאַהֲרֹן שׁוֹשְׁבִינֵיהּ דְּמַלְכָּא). And if you say, but behold it is written: “And you shall clothe Aharon with the Ephod,” etc., and “you shall place it upon him,” etc. - all this seems to be Moshe’s service, and Aharon’s honor - not so (וְאִי תֵּימָא: וְהָא כְּתִיב: וְהִלְבַּשְׁתָּ אֵת אַהֲרֹן וְאֵפַדְתָּ לוֹ וְנָתַתָּ עַלָּיו וְשַׂמְתָּ עַלָּיו - הָא כּוּלֵּי הַאי פּוּלְחָנָא דְּמֹשֶׁה וִיקָרָא דְאַהֲרֹן אִיהוּ לָאו הָכִי). Rather, it is Moshe’s honor, for Kudsha Berikh Hu desired not the service of Aharon, but that it come through Moshe (אֶלָּא יְקָרָא דְּמֹשֶׁה אִיהוּ, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא בָּעָא פּוּלְחָנָא דְאַהֲרֹן, אֶלָּא עַל יְדָא דְּמֹשֶׁה). And Aharon could not be sanctified except through Moshe (וְאַהֲרֹן לָא יָכִיל לְאִתְקַדְשָׁא אֶלָּא עַל יְדָא דְּמֹשֶׁה). And in all things, Aharon needed Moshe (וּבְכֹלָּא אִיצְטְרִיךְ אַהֲרֹן לְמֹשֶׁה), and all this honor is Moshe’s (וְכָל הַאי יְקָרָא דְּמֹשֶׁה אִיהוּ). “And you shall make the Kaporet…” (וְעָשִׂיתָ כַּפֹּרֶת).

Come and see: it is written in this section the work of heaven and earth, and all those powers that are there (תָּא חֲזֵי: כְּתִיב בְּפָרָשָׁתָּא דָא, עוֹבָדָא דְּשָׁמַיִם וָאָרֶץ וְכָל אִינוּן חֵילִין דְּתַּמָּן), for Kudsha Berikh Hu commanded the making of the Mishkan only according to the works of heaven and earth, to be in likeness to the dwelling above, and to unify this with that (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא פַקִּיד לְמֶעְבַּד מִשְׁכְּנָא אֶלָּא כְּעוֹבָדֵי שָׁמַיִם וָאָרֶץ, לְמֶהוֵי כְּגַוְונָא דְּדִיוּרָא דִּלְעֵילָּא, וּלְאִתְחַבְּרָא דָּא בְּדָא), in the manner of soul and body, that all would be one (כְּגַוְונָא דְּנִשְׁמָתָא וְגוּפָא, לְמֶהֱוֵי כֹּלָּא חַד). It is written: “In the beginning God created…” etc. (כְּתִיב: בְּרֵאשִׁית בָּרָא וְגוֹ') (Bereshit 1).

Bereshit - behold, it has been established (בְּרֵאשִׁית - הָא אוּקְמוּהָ). But the secret of the work of the Kaporet here is by allusion from above - the chain of Metatron, the hidden one of the Mishkan, to make a palace of the supernal sanctuary above and below (אֲבָל רָזָא דְּעוֹבָדָא דְּכַּפּוֹרְתָא הָכָא בִּרְמִיזוּ דִּלְעֵילָּא: שַׁלְשְׁלָא דְּמֵטַטְרוֹ״ן גְּנִּיזָא דְּמִשְׁכְּנָא לְאַרְמָא, אַרְמוּת קוּדְשָׁא לְעֵילָּא וּלְתַתָּא). Bereishit - the supernal beginning is the hidden Kaporet, hidden and concealed, found from the secret of the point of the head, the concealed supernal concealment (בְּרֵאשִׁית - רֵאשִׁיתָא עִלָּאָה, כַּפּוֹרְתָא גְּנִיזָא טְמִירָא, דְּאִשְׁתַּכְּחָא מֵרָזָא דִּנְקוּדָה דְּרֵישָׁא טְמִירָא טְמִירוּ עִלָּאָה). And the supernal veil spreads forth to shine - or to purify - within the hidden Tehiru inside this Kaporet (וְאִתְפְּרַס פְּרִיסוּ עִלָּאָה, לְאִתְנַהֲרָא לְאִתְטַהֲרָא גּוֹ טְהִירוּ טְמִירָא, גּוֹ הַאי כַּפּוֹרְתָא). Metatron, who is united from below to above, from the fear that walks in truth (מֵטַטְרוֹ״ן, דְּאִתְאַחֲדָא מִתַּתָּא לְעֵילָּא, מִגּוֹ דְּדְחִילוּ דְּאַזְלָא בְּקוּשְׁטָא). Within the earth was found the radiance that created Adam Kadma’ah (גּוֹ אַרְעָא הֲוָה אִשְׁתְּכַח נְהִירוּ דְאָבִיד אָדָם קַדְמָאָה), and that radiance was hidden in the Garden of Eden (וְאִתְטָמַר הַהוּא נְהִירוּ בְּגִנְתָּא דְעֵדֶן).

It ascended above, but did not settle in its place (סַלְקָא לְעֵילָּא לָא אִתְיָישְׁבָא בְּדוּכְתֵּיהּ), for the completion from all sides had not been fulfilled - the lower completion was lacking (דְּהָא לָא הֲוָה אִשְׁתְּלִים מִכָּל סִטְרִין, שְׁלִימוּ דִּלְתַתָּא הֲוָה גָּרַע). For it was damaged through the sin of Adam Kadma’ah (דְּהָא אִתְאֲבִיד בְּחוֹבָה דְּאָדָם קַדְמָאָה), it descended below (נָחַת לְתַתָּא), was concealed within the trees of the Garden (אִתְטָמַר גּוֹ אִילָנֵי גִּנְתָּא), and spread there through all directions of the Garden (אִתְפְּשָׁט תַּמָּן בְּכָל סִטְרֵי גִּנְתָּא), until Enoch son of Yered was born (עַד דְּאִתְיְלִיד חֲנוֹךְ בֶּן יֶרֶד). Once he was born, he was found close to the Garden (כֵּיוָן דְּאִתְיְלִיד, הֲוָה אִשְׁתְּכַח סָמוּךְ לְגִנְתָּא), that radiance began to shine within him (שָׁרִיאַת הַהוּא נְהִירוּ לְאִתְנַהֲרָא בְּגַוַּיְיהוּ), it expanded in abundance of holiness (אִתְרַבֵּי בֵּרְבוּ קוּדְשָׁא), and a shining radiance rested upon him (וְשַׁרְיָיא עָלֵיהּ נְהִירוּ דִּמְנָצְצָא).

He entered the Garden of Eden (עֲאַל לְגִנְתָּא דְעֵדֶן), found there the Tree of Life and its branches and fruits (אַשְׁכָּח תַּמָּן אִילָנָא דְחַיֵי, וְעַנְפּוֹי וְאִנְבּוֹי דְּאִילָנָא), he walked within it, and the spirit of the radiance of life settled within him (אָרַח בֵּיהּ, וְאִתְיַּישֵׁב גּוֹ רוּחָא דִּנְהִירוּ דְחַיֵי). Supernal angels came as messengers and taught him supernal wisdom (אָתוּ שְׁלִיחָן מַלְאֲכֵי עִילָּאֵי, אוֹלִיפוּ לֵיהּ חָכְמָתָא עִילָאָה), they gave him a book that was hidden within the Tree of Life (יַהֲבוּ לֵיהּ סֵפֶר דְהָוָה טָמִיר גּוֹ אִילָנָא דְחַיֵי), and he learned from it (וְאוֹלִיף מִנֵּיהּ), and he knew the paths of Kudsha Berikh Hu and strove after Him (וְיָדַע אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִשְׁתַּדֵּל אַבַּתְרֵיהּ). This is what is written: “And Enoch walked with God” (הֲדָא הוּא דִכְתִיב: וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים) (Bereshit 5), until that radiance was completed within him (עַד דְּהַהוּא נְהִירוּ אִשְׁתְּלִים בְּגַוֵּיהּ).

Once that radiance was completed below (כֵּיוָן דְּהַהוּא נְהִירוּ אִשְׁתְּלִים לְתַתָּא), it desired to ascend to its place (בָּעָא לְסַלְקָא לְדוּכְתֵּיהּ), and to demonstrate that completion through the Secret of Enoch (וּבְגִין לְאַחֲזָאָה הַהוּא שְׁלִימוּ בְּרָזָא דַּחֲנוֹךְ). One day he entered the Garden of Eden (יוֹמָא חַד עֲאַל גּוֹ גִּנְתָּא דְעֵדֶן), and they showed him the hidden mysteries of the Garden (וְאַחְמוּ לֵיהּ טְמִירִין דְגִנְתָּא), and he placed down that book and everything he had seen outside (וְאַנַּח הַהוּא סֵפֶר וְכָל דְּחָמָא לְבָר), and he concealed himself among the Friends (וְאִיהוּ צָנִיעַ בְּגוֹ חַבְרַיָּיא).

Afterwards, that radiance clothed itself in that garment (לְבָתַר אִתְלַבִּישׁ הַהוּא נְהִירוּ גּוֹ הַהוּא לְבוּשָׁא), to be revealed above (לְאַחֲזָאָה לְעֵילָּא), and to become a covering alongside it for all those who had made accusation against their Master - so that a human being would not be destroyed in the world (וּלְמֶהוֵי כִסּוּפָא בַּהֲדֵיהּ לְכָל אִינוּן דְּעָבְדוּ קִטְרוּגָא בְּמָארֵיהוֹן, דְּלָא יִתְבְּרֵי בַּר נָשׁ בְּעָלְמָא). This is what is written: “And he was no more, for God took him” (הֲדָא הוּא דִכְתִיב: וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים) (Bereshit 5). He was no more in this world (וְאֵינֶנּוּ בְּהַאי עָלְמָא), and he was no longer as he had been in this world (וְאֵינֶנּוּ כְּדְקָא הֲוָה בְּהַאי עָלְמָא), for God took him into another image (כִּי לָקַח אֹתוֹ אֱלֹהִים לְדִיּוּקְנָא אַחֲרָא), and in this he is a youth forever (בְּהַאי אִיהוּ נַעַר תָּדִיר). And this Secret we have established: “Train up the youth according to his path” - to lead all the worlds (וְרָזָא דָא אוּקִימְנָא: חֲנוֹךְ לַנַּעַר עַל פִּי דַּרְכּוֹ - לְאַנְהָגָא עָלְמִין כֻּלְּהוּ) (Proverbs 22). “Even when he grows old, he will not depart from it” - for it was found in him, and “He returned the youth” (גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה - דְּהָא אִשְׁתְּכַח בֵּיהּ, וְאַהֲדַר נַעַ״ר).

In Enoch was integrated the form of the concealed world (בְּחֲנוֹךְ אִתְכְּלִיל דִּיּוּקְנָא דְּעָלְמָא טְמִירָא), he is the throne of his Master (אִיהוּ כּוֹרְסַיָּיא דְּמָארֵיהּ). He acts as a messenger in the world when the world goes forth in judgment (עֲבִיד שְׁלִיחָן בְּעָלְמָא כַּד עָלְמָא בְּדִינָא נַפְקָא), and he is called Metatron, ruler over all supernal forces, and he is elder (וְאִיקְרֵי מְטַטְרוֹ״ן רִבּוֹן עַל כָּל חֲיָילִין עִילָּאִין, וְסָבָא אִיהוּ).

A Youth (Na’ar) ascended from world to world, and wrath was calmed (נַעַר עֲאַל מֵעָלְמָא לְעַלְמָא, וְאִתְיָישְׁבָא רוּגְזָא). This image was spread out in the veil of the Kapporet (דִּיּוּקְנָא דָא אִתְפֶּרָס בִּפְרִיסוּ כַּפּוֹרְתָא), and two images were formed within that veil (וְאִתְצַיְּירָן בֵּיהּ בְּהַהוּא פְּרִיסוּ תְּרֵין דִּיוּקְנִין), one male and one female, and two youths stand bound in love, joined one to the other (חַד דְּכָר וְחַד נוּקְבָּא, וְקַיְימָן תְּרֵין רָבְיָין עוּלֵימִין רְחִימִין בִּרְחִימוּ דְּבֵיקַן דָּא בְּדָא). And this is the secret of “Bereshit bara Elohim” - the veil of the concealed Kapporet (וְרָזָא דָא: בְּרֵאשִׁית בָּרָא אֱלֹהִים - פְּרִיסוּ כַּפּוֹרְתָא סְתִימָאָה).

“The heavens and the earth” - two Keruvim stand in union of belovedness (אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ - תְּרֵין כְּרוּבִין קַיְימָן בִּדְבִיקוּ דְּחַבִיבוּתָּא). “Shamayim vaAretz” is not written, rather “Et” - to elevate the two Keruvim as one (שָּׁמַיִם וָאָרֶץ לָא כְּתִיב, אֶלָּא אֵת - לְאַסְגָּאָה תְּרֵין כְּרוּבִין כַּחֲדָא). This Kapporet is the veil within the concealment of the palace, and on two sides stand these two (כַפּוֹרֶת דָּא פְּרִיסָא לְגוֹ בִּטְמִירוּ דְּהֵיכָלָא, וּבִתְּרֵין סִטְרִין קַיְימָן תְּרֵין אִלֵּין). “Bereshit” ascends above, its secret descends below (בְּרֵאשִׁית סַלְקָא לְעֵילָּא, רָזָא דִּילֵיהּ נַחְתָּא לְתַתָּא). Just as that secret of “Bereshit” ascends higher and higher and is not impressed with any impression (כְּגַוְונָא דְּהַהוּא רָזָא דְּבְּרֵאשִׁית סַלְקָא לְעֵילָּא לְעֵילָּא, וְלָא אִתְרְשִׁים בִּרְשִׁימוּ), the Reshimu comes out below, and from it is formed the upper Kapporet, a Reshima of three Reshimin in the secret of “Hashem Elokeinu Hashem” (נַפְקָא רְשִׁימוּ לְתַתָּא, וְאִתְעֲבִיד מִנֵּיהּ כַּפּוֹרְתָא עִילָאָה - רְשִׁימָא בִּרְשִׁימִין תְּלָתָא בְּרָזָא: יְהוָֹ״ה אֱלֹהֵינוּ יְהוָֹ״ה). From these three emerged three others - and they are six. That is Bara Shit - six (מֵאִלֵּין תְּלָתָא נָפְקוּ תְּלָתָא אָחֳרָנִין, וְאִינוּן שִׁית - וְהַיְינוּ: בָּרָא שִׁית).

This Kapporet [Cover] is spread toward the south and the west (אִתְפְּרַס כַּפּוֹרֶת דָּא לִסְטַר דָּרוֹם וּמַעֲרָב), and it brings forth two Keruvim [Cherubim] together (וְאַפִּיק תְּרֵין כְּרוּבִין כַּחֲדָא): male and female (דְּכָר וְנוּקְבָּא), who face one another (דְּאִשְׁתַּכְּחוּן דָּא לְקֳבֵל דָּא). The south is the head (דָּרוֹם אִיהוּ רֹאשׁ); the Kohen [Priest] is at the head (כֹּהֵן בְּרֹאשׁ), and he is male (וְאִיהוּ דְּכָר).

The west is female (מַעֲרָב אִיהוּ נוּקְבָּא), an only daughter (בַּת יְחִידָה). She was the daughter of Avraham—certainly (בַּת הָיְתָה לְאַבְרָהָם, וַדַּאי). And this is the mystery of Bereshit [In the beginning] (וְהַיְינוּ בְּרָזָא דְּבְּרֵאשִׁית): Bat-Rosh-Yod [Daughter–Head–Yod] (בַּ״ת רֹאשׁ יו״ד)—the Kapporet [Cover] which is not known until it is spread in a spreading (כַּפּוֹרְתָא דְּלָא אִשְׁתְּמוֹדַע עַד דְּאִתְפְּרַס בִּפְרִיסוּ), and brings forth these two (וְאַפִּיק תְּרֵין אִלֵּין). In this manner (כְּגַוְונָא דָא): Heh [H] (ה׳)—and therefore (וְעַל דָּא): Bat [Daughter], Bet–Tav [BT], Rosh [Head] (בַּ״ת, ב׳ ת׳ רֹא״שׁ)—the daughter of Avraham (בַּת לְאַבְרָהָם). Yod [Y] (יו״ד)—the Kapporet [Cover] is to be spread (כַּפּוֹרְתָא לְאִתְפָּרְסָא).

The Kapporet [Cover] turned from the west toward the north (אִתְהַדַּר כַּפּוֹרְתָא מִמַּעֲרַב לַצָּפוֹן), and was spread in a spreading (וְאִתְפְּרַס בִּפְרִיסוּ), and the male was revealed (וְאִתְגַּלְיָיא דְּכָר), who was united on the side of the Kapporet [Cover] (דְּאִתְאַחִיד בְּסִטְרָא דְּכַפּוֹרְתָא), while the female was concealed below (וְנוּקְבָּא אִתְטַמְרַת לְתַתָּא), and became the well of the north (וְאִתְעֲבִידַת בְּאֵר דְּצָפוֹן). And this is the mystery (וְרָזָא דָא): Bereshit [In the beginning] (בְּרֵאשִׁית)—Bat-Alef-Shin [BT–AS] (ב׳ ת׳ אֵ׳ ש׳)—Yod [Y], Kapporet [Cover], Resh [R] (יו״ד, כַּפּוֹרְתָא, ר׳) [Some say: Yod [Y]] (נ״א: יו״ד). The spreading that was spread appears as one and not two (פְּרִיסוּ דְּאִתְפְּרַס וְאִתְחֲזֵי חַד וְלָא תְּרֵין), for the female was subdued below (דְּהָא נוּקְבָּא אִתְכַּפְיָיא לְתַתָּא).

This Kapporet was spread above within that concealed point (כַּפֹּרֶת דָּא אִתְפָּרְסָא לְעֵילָּא גּוֹ הַהוּא נְקוּדָה טְמִירָא), through the primordial radiance that was spread (בִּנְהִירוּ קַדְמָאָה דְּאִתְפָּרְסָא). Afterwards, it was spread in completeness and rested upon that earlier veil (לְבָתַר אִתְפְּרַס בִּשְׁלִימוּ וְשַׁרְיָיא עַל הַהוּא פְּרִיסוּ קַדְמָאָה), when the wings of the Keruvin covered this Kapporet (כַּד אִתְחַפְיָאן גַּדְפֵי כְּרוּבִים עַל הַאי כַּפּוֹרֶת), so that the Kapporet would be covered and not exposed (בְּגִין דְּאִתְחַפְיָיא כַּפּוֹרֶת וְלָא יְהֵא בְּאִתְגַּלְיָיא). It is written “Kapporet Kapporet” to teach (כַּפּוֹרֶת כַּפּוֹרֶת כְּתִיב), that when supernal radiance comes (דְּכַד אָתֵי נְהִירוּ עִילָאָה), those Keruvin beat with their wings and ascend above (אִינוּן כְּרוּבִים בַּטְשֵׁי בְּגַדְפַיְיהוּ וְסַלְקֵי לוֹן לְעֵילָּא), and they sing many praises from the joy of that radiance (וְאָמְרִין שִׁירָתָא מִסְגִּיאוּ דְּהַהוּא חֶדְוָה דְּהַהוּא נְהִירוּ).

In this manner below, the Kapporet is returned, and from those three and one (כְּגַוְונָא דָא לְתַתָּא, וְכַפּוֹרְתָא אִתְהַדָּר וּמֵאִינוּן תְּלָתָא וְחַד), were made Keruvin - right and left (הֲווּ כְּרוּבִים יְמִינָא וּשְׂמֹאלָא). The right side rested within it the supernal spirit from that side (יְמִינָא שַׁרְיָיא בֵּיהּ רוּחָא דִּלְעֵילָּא מֵהַהוּא סִטְרָא), and the left - which was to the west - by the turning of the Kapporet, stood on its left side (וּשְׂמָאלָא דְּהָוָה לְמַעֲרַב בְּאַהֲדְרוּתָא דְּכַפּוֹרְתָא קָאֵים לְגַבֵּיהּ בִּסְטַר שְׂמָאלָא), and rested within it the spirit of the female (וְשַׁרְיָיא בֵּיהּ רוּחָא דְּנוּקְבָּא), and this was joined with that in love - male and female (וְאִתְחַבָּר דָּא בְּדָא בְּחַבִיבוּ דְּדַכָּר וְנוּקְבָּא). And so it is in all directions through the turning of the Kapporet (וְכֵן לְכָל סִטְרִין בְּאַהֲדְרוּתָא דְּכַפּוֹרְתָא), and forever they are two - male and female (וּלְעוֹלָם תְּרֵין אִינוּן, דְּכָר וְנוּקְבָּא). Below in this world, they are two and no more (לְתַתָּא בְּהַאי עָלְמָא אִינוּן תְּרֵין, וְלָא יַתִּיר). And if you say: Above, since there is no need for union in the Kapporet, how can the Kapporet return? (וְאִי תֵּימָא: לְעֵילָּא - הוֹאִיל וְלָא אִיצְטְרִיךְ דְּבֵקוּתָא בְּכַפּוֹרְתָא, אֵיךְ יִתְהַדָּר כַּפּוֹרְתָא) Certainly, in that returning, one is joined to the other, and it is always joined like the manner of the Keruvin (וַדַּאי, בְּהַהוּא אַהֲדְרוּתָא אִתְדַּבַּק דָּא בְּדָא, וְתָדִיר אִתְדַּבַּק בָּהּ, כְּגַוְונָא דִּכְּרוּבִים).

Those above stand on a sign and a miracle (אִינוּן לְעֵילָּא קַיְימִין עַל אָתְּ וְנִיסָא), and this we have established: the secret of what is written, “spreading wings, overshadowing” - and not written “spread wings, covered,” but they stand upon a sign and a miracle (וְהָא אוּקִימְנָא רָזָא דִּכְתִיב: פּוֹרְשֵׂי כְנָפַיִם סוֹכְכִים, וְלָא כְּתִיב: פְּרוּשֵׂי כְנָפַיִם סְכוּכִים, אֶלָּא עַל אָתְּ וְנִיסָא הֲווּ קַיְימִין). Sometimes, it was known that they would raise their wings and spread them above every day (זִמְנִין יְדִיעָן הֲווּ סַלְקָאן גַּדְפַיְיהוּ וּפַרְשֵׂי לוֹן לְעֵילָּא בְּכָל יוֹמָא), and they would arrange themselves and cover over the Kapporet (וַהֲווּ מִתְסָדְרָן וּמֵחַפְיָין עַל כַּפּוֹרְתָא), and for this reason they stood upon a sign and a miracle (וְעַל דָּא בְּאָתְּ וְנִיסָא הֲווּ קַיְימִין).

In every place where the supernal spirit came and rested, certainly in that place where it rested, there was substance and existence - in a sign and miracle (בְּכָל אֲתַר דְּרוּחָא עִילָּאָה הֲוָה אָתֵי וְשַׁרְיָיא, וַדַּאי בְּהַהוּא אֲתַר דְּשָׁארֵי, אִית בֵּיהּ מַמָּשׁוּ וְקַיְימָא בְּאָתְּ וְנִיסָא). A human being is [from] dust - and until the spark of supernal spirit rests upon him, he has no substance (בַּר נָשׁ אִיהוּ מֵעַפְרָא, וְעַד לָא שָׁרָא עָלֵיהּ נְצִיצוּ דְּרוּחָא דִּלְעֵילָּא, לֵית בֵּיהּ מַמָּשׁוּ). But once it rests upon him, he has substance (כֵּיוָן דְּשַׁרְיָיא עָלֵיהּ, אִית בֵּיהּ מַמָּשׁוּ). Once it rests upon him, he has substance and is established in existence (כֵּיוָן דְּשַׁרְיָיא עָלֵיהּ, אִית בֵּיהּ מַמָּשׁוּ וְקַיְימָא בְּקִיּוּמָא). And if you say: “This alone?” - come and see: from the staff of Aharon, which was just a piece of wood without substance at all (וְאִי תֵּימָא: דָּא בִּלְחוֹדוֹי תָּא חֲזֵי: מֵחוּטְרָא דְּאַהֲרֹן, דְּאִיהוּ אָעָא בְּלָא מַמָּשׁוּ כְּלָל), once Kudsha Berikh Hu sent into it a small breath of spirit (כֵּיוָן דְּשָׁדַר בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא זְעִירוּ דְּרוּחָא), it was sustained and made into a being with substance and reality (קָאֵים בְּקִיּוּמָא וְאִתְעֲבִיד בְּקִיּוּמָא בֵּיהּ בִּרְיָה וּמַמָּשׁוּ). And if a piece of wood, which is not its way, once Kudsha Berikh Hu sent into it a single small breath of spirit, it stood in its existence and had substance (וּמַה אָעָא דְּלָאו אוֹרְחֵיהּ בְּכַּךְ, כֵּיוָן דְּשָׁדַר בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא חַד זְעִירוּ דְּרוּחָא, קָאֵים בְּקִיּוּמֵיהּ וְהָוָה בֵּיהּ מַמָּשׁוּ). How much more so the Keruvin, who are of holiness and stand in holiness in the likeness of above - all the more so! (כְּרוּבִים דְּאִינוּן קְדוּשָׁה, וְקַיְימָן בִּקְדוּשָׁה כְּגַוְונָא דִּלְעֵילָּא - עַל אַחַת כַּמָּה וְכַמָּה).

At every time that Yisrael were meritorious (בְּכָל זִמְנָא דְּיִשְׂרָאֵל הֲווּ זַכָּאִין), the Keruvin were joined in union, face to face (כְּרוּבִים הֲווּ דְּבִיקַן בִּדְבִיקוּ אַפִּין בְּאַפִּין). When they sinned, they would turn their faces, one from the other (כֵּיוָן דַהֲווּ סָרְחִין, הֲווּ מִתְהַדְרִין אַפָּיְיהוּ דָא מִן דָא). From where did they know? Here the pillars of the world were divided (מֵנָּא הֲווּ יַדְעֵי הָכָא אַפְּלִיגוּ עַמּוּדִין דְּעַלְמָא). But in the smoke of the offering, and in the offering upon the altar, and the Kohen when he blessed the people - in these three they knew the secret of the Keruvin, whether their faces turned from one another, and Kudsha Berikh Hu desired the repentance of His children (אֲבָל בִתְנָנָא דְּקָרְבָּנָא, וּבְקָרְבָּנָא עַל גַּבֵּי מַדְבְּחָא, וְכַהֲנָא כַּד בָּרִיךְ יַת עַמָּא. בְּאִינוּן תְּלָתָא הֲווּ יַדְעֵי רָזָא דִכְּרוּבִים מֵהַדְרָן אַנְפִּין דָא מִן דָא, וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי תִיוּבְתָא דִּבְנוֹי).

In the smoke of the offering, when Yisrael were meritorious (תְנָנָא דְּקָרְבָּנָא, כַּד הֲווּ יִשְׂרָאֵל זַכָּאִין), the smoke would rise upward in a straight path, in crowns and curls - whether toward the east, or toward the west, or in all directions of the world, in a straight path it rose (תְנָנָא הֲוָה סָלִיק לְעֵילָּא בְּאוֹרַח מֵישַׁר בְּעִטוּרָא בְּקוּלְפִין, אִי לִסְטַר מִזְרָח, אִי לִסְטַר מַעֲרָב, אוֹ בְּכָל סַיְיפֵי עַלְמָא, בְּאוֹרַח מֵישַׁר הֲוָה סָלִיק). And when it did not bend to the right or to the left, then the desire was established above and below, and Kudsha Berikh Hu was pleased with the deeds of Yisrael in greater love (וְכַד לָא סָטָא לִיְמִינָא וְלִשְׂמֹאלָא, כְּדֵין רְעוּתָא קַיָימָא לְעֵילָּא וְתַתָּא, וְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּעוֹבָדִין דְּיִשְׂרָאֵל בְּחַבִיבוּ יַתִּיר). In the offering upon the altar, when Yisrael were meritorious (בְּקָרְבָּנָא עַל גַּבֵּי מַדְבְּחָא, כַּד הֲווּ יִשְׂרָאֵל זַכָּאִין), there would appear upon the fire of the altar the image of a lion consuming the offering upon the altar (הֲוָה מִתְחֲזֵי עַל גַּבֵּי אֶשָׁא דְּמַדְבְּחָא דִּיּוּקְנָא דְאַרְיֵה דְּאָכִיל קוּרְבָּנָא עַל מַדְבְּחָא). But when they were not meritorious, there would appear the image of a dog crouching upon the altar (וְכַד לָא הֲווּ זַכָּאִין, הֲווּ חֲמָאן דִּיּוּקְנָא דְּכַּלְבָּא רָבִיעַ עַל מַדְבְּחָא). The Kohen, when he blessed the people at the time he raised his hands (כַּהֲנָא כַּד בָּרִיךְ יַת עַמָּא בְּשַׁעֲתָא דְּזָקִיף יְדוֹי), when Yisrael were meritorious and appeared worthy of blessing, his hands would be raised in uprightness, without any effort at all, uplifted in joy and in will (כַּד הֲווּ יִשְׂרָאֵל זַכָּאִין וְאִתְחַזוּן לְבָרְכָא, יְדוֹי הֲווּ זַקְפִין בִּזְקִיפוּ בְּלָא טוֹרַח כְּלָל, וְאִתְרָמוּ בְּחֵידוּ וּבִרְעוּ). Then the Shekhinta rested upon them, and they were lifted of themselves, and then the Kohen knew that Yisrael were found worthy of blessing, and he blessed them with the will of the heart (כְּדֵין שְׁכִינְתָּא שַׁרְיָיא עֲלַיְיהוּ, וּמִזְדָקְפָן אִינוּן מִגָרְמָיְיהוּ, וּכְדֵין כַּהֲנָא הֲוָה יָדַע דְּאִתְחַזוּן יִשְׂרָאֵל לְבָרְכָא, וּבָרִיךְ לוֹן בִּרְעוּתָא דְּלִבָּא). But when his hands were heavy, and with great effort were raised, and he could not lift them except with much toil (וְכָד יְדוֹי הֲוֵי יְקִירָן, וּבְטוֹרַח סַגִּי אִזְדְּקַפוּ, וְלָא יָכִיל לְאַרָמָא לוֹן אֶלָּא בְּרוֹב טוֹרַח), then he knew that the Shekhinta did not rest upon his hands, and Yisrael were not found worthy of blessing (כְּדֵין הֲוָה יָדַע דִּשְׁכִינְתָּא לָא שַׁרְיָיא עַל יְדוֹי, וְיִשְׂרָאֵל לָא אִתְחַזוּן לִבְרָכָה).

For at the time when the Shekhinta came to rest upon his hands (בְּגִין דִּבְשַׁעְתָּא דִּשְׁכִינְתָּא הֲוָה אַתְיָיא לְשַׁרְיָיא עַל יְדוֹי), all those fingers, which are in the Supernal Image (כָּל אִינוּן אֶצְבָּעָאן דְּאִינוּן בְּדִּיּוּקְנָא עִילָאָה), rejoiced in joy to receive the Shekhinta upon them (הֲווּ חַדָּאן בְּחֵידוּ לְקַבְּלָא לָהּ לִשְׁכִינְתָּא עֲלַיְיהוּ), and flew upward to be raised up (וּפַרְחֵי לְאִזְדָּקְפָא לְעֵילָּא), just as the Keruvim [Cherubim] of this world rejoiced (כְּמָה דַּהֲווּ חַדָּאן כְּרוּבִים דְּהַאי עַלְמָא), and all the more so above (וְכָל שֶׁכֵּן לְעֵילָּא), to receive the Shekhinta upon them (לְקַבְּלָא לָהּ לִשְׁכִינְתָּא עַל גַּבַּיְיהוּ). And the mystery of this is, “The hands of Moshe were heavy,” etc. (Shemot 17:12) (וְרָזָא דָא וִידֵי מֹשֶׁה כְּבֵדִים וְגוֹ׳).

What is the reason? (מַאי טַעְמָא) Because at that time Yisrael were not meritorious (בְּגִין דְּהַהִיא שַׁעֲתָא יִשְׂרָאֵל לָא הֲווּ זַכָּאִין), and the hands of Moshe were weighed down and he was not able to raise them (וִידוֹי דְּמֹשֶׁה אִתְיָיקַרוּ וְלָא יָכִיל לְזַקְפָא לוֹן), as it is written above, “for the strife of the children of Yisrael, etc.” (דִּכְתִיב לְעֵילָּא עַל רִיב בְּנֵי יִשְׂרָאֵל וְגוֹ') (Exodus 17). And then Amalek came, and his hands were heavy, and he was not able to raise them until he received punishment (וּכְדֵין וַיָּבֹא עֲמָלֵק וְאִתְיָיקְרוּ יְדוֹי וְלָא הֲוָה יָכִיל לְזַקְפָא לוֹן, עַד דְּקַבִּיל עוֹנָשָׁא). As it is written, “And they took a stone, etc., and it was when, etc.” (דִּכְתִיב וַיִקְחוּ אֶבֶן וְגוֹ' וְהָיָה כַּאֲשֶׁר וְגוֹ') (Exodus 17).

In this manner the tablets of stone were like this manner of the priests (כְּגַוְונָא דָא לוּחֵי אַבְנָא, כְּגַוְונָא דְּכַּהָנָא), and therefore the Keruvim at that time when Yisrael were meritorious were joined face to face (וְעַל דָּא כְּרוּבִים בְּהַהוּא זִמְנָא דַהֲווּ יִשְׂרָאֵל זַכָּאִין הֲווּ אַנְפִּין בְּאַנְפִּין מִתְדָבְּקִין דָא בְּדָא). And when they were not meritorious, they would turn their faces away one from the other (וְכָד לָא הֲווּ זַכָּאִין, הֲווּ מֵהַדְרִין אַנְפִּין אִלֵּין מֵאִלֵּין), and by these secrets it was known whether Yisrael were meritorious or not (וְעַל רָזִין אִלֵין הֲווּ יַדְעִין אִי יִשְׂרָאֵל זַכָּאִין אִי לָא).

Keruvim, youths, and all stand in one mystery (כְּרוּבִים, רָבְיָין, וְכֹלָּא בְּרָזָא חַד קַיְימֵי), as it is written, “For Yisrael is a youth, and I loved him” (דִּכְתִיב כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ) (Hosea 11). And therefore all is in the youthfulness of the moon (וּבְגִין כָּךְ כֹּלָּא בְּחַדְתוּתָא דְּסִיהֲרָא קַיְימֵי). Just as this one is joined in youthfulness, so is all (כְּמָה דְּאִתְחַדֵי דָא בְּחַדְתוּתָא, הָכִי אִיהוּ כֹּלָּא). And therefore “youth” means youths, and this is the secret of “a wife of youth” (וּבְגִין כָּךְ נַעַר אִינוּן נֵעָרִים, וְרָזָא דָא אֵשֶׁת נֵעוּרִים), which stands upon two youths in supernal youthfulness (דְקַיְימָא עַל תְרֵין נֵעָרִים בְּחַדְתוּתָא עִילָאָה). Keruvim are higher faces and lower faces, and indeed so they are (כְּרוּבִים אַנְפֵּי עִלָּאֵי וְאַנְפֵּי זוּטְרֵי וַדַּאי הָכִי אִינוּן), hidden faces above that are not revealed (אַנְפִּין טְמִירִין לְעֵילָּא דְּלָא אִתְגַלְיָין), and by them the youthfulness of the moon and her fullness, and the lesser faces below (וּבְגִינַיְיהוּ חַדְּתוּתָא דְּסִיהֲרָא וּמִילוֹי דִּילָה, אַפֵּי זוּטְרֵי לְתַתָּא).

As we have established regarding the Kaporet, above and below it stands in one mystery (כְּמָה דְּאוֹקִימְנָא בַּכַּפֹּרֶת לְעֵילָּא וְתַתָּא בְּרָזָא חֲדָא קַיָימָא), “the heavens and the earth” (אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ). These are the mystery of the two Keruvim, one male and one female (אִלֵּין רָזָא דִּתְרֵין כְּרוּבִים, חַד דְּכָר וְחַד נוּקְבָּא), to be joined to one another in love (לְמֶהֱוֵי דְּבִיקִין אִלֵּין בְּאִלֵּין בַּחֲבִיבוּתָא), as it is said: “et” - to exalt above and below together (כְּמָה דְּאִתְּמַר, אֵת לְאַסְגָּאָה עֵילָא וְתַתָּא כַּחֲדָא), to be the mystery of the Keruvim in one unity (לְמֶהֱוֵי רָזָא דִכְּרוּבִים בִכְלָלָא חֲדָא). It is written, “Serve Hashem with joy” (כְּתִיב עִבְדוּ אֵת ה' בְּשִׂמְחָה) (Psalms 100) - this is the joy of the two Keruvim (חֶדְוָותָא דִּתְרֵין כְּרוּבִין). For they are youths, and whoever rests within them, their faces are turned as youths and rejoice with them (דְּהָא רָבְיָין, כָּל מָה דְשָׁארֵי בְגַוַויְיהוּ, אִתְהַדְרוּ אַנְפּוֹי כְּרָבְיָיא וְחַדֵּי עִמְּהוֹן). And the secret of this is: when whoever rests upon them rests, the youth is transformed in the joy of all, and in goodwill (וְרָזָא דָא כֵּיוָן דְשָׁארֵי עֲלַיְיהוּ מָאן דְשָׁארֵי, אִתְהַדָר נַעַר בְחֵידוּ דְּכֹלָּא וּבִרְעוּתָא). Even though judgment comes upon the world, once it rests upon them it is transformed into joy (אַף עַל גַּב דְּאַתְיָיא בְּדִינָא עַל עַלְמָא, כֵּיוָן דְשָׁארֵי עֲלַיְיהוּ אִתְהַדָר בְּחֶדְוָה).

A youth is bound in joy and the world is transformed with mercy (נַעַר קְטִירָא בְחֵידוּ וְעָלְמָא אִתְהַדָר בְּרַחֲמֵי). Some say: with wrath (נ"א: בְּרַתְחִי). Whoever is in anger, let them come before the youth, and his anger will vanish (מַאן דְּאִיהוּ בְּרוּגְזָא יֵיתוּן לְגַבֵּיהּ נַעַר וְיִשְׁתְּכַךְ רוּגְזֵיהּ), and he will be transformed into joy and make himself as a youth, and then all is in joy (וְיִתְהַדָּר בְּחֶדְוָה וְשַׁוִּי גַּרְמֵיהּ כְּרָבְיָיא, וּכְדֵין כֹּלָּא בְחֵידוּ). And upon the mystery of this side, “For Yisrael is a youth, and I loved him” (וְעַל רָזָא דְּסִתְרָא דָא, כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ) - there is no love and affection except in youth (לֵית רְחִימוּ וְחַבִיבוּ בָּר בְּרָבְיָיא). It is written, “And Yehoshua the son of Nun, a youth, did not depart” (כְּתִיב וִיהוֹשֻעַ בִּן נוּן נַעַר לֹא יַמִישׁ) (Exodus 33) - he would stand in the Mishkan of Moshe (הֲוָה קָאִים גּוֹ מַשְׁכְּנָא דְּמֹשֶׁה). For that tent was the tent of Moshe (בְּגִין דְּהַהוּא אֹהֶל, אֹהֶל דְּמֹשֶׁה הֲוָה). And at the time when the Shekhinta would come (וּבְשַׁעֲתָא דִּשְׁכִינְתָּא הֲוָה אַתְיָיא), Yehoshua, who was a youth, would be found there (אִשְׁתְּכַּח תַּמָּן יְהוֹשֻׁעַ דְּאִיהוּ נַעַר), and immediately there was joy and delight of gladness (וּמִיָּד הֲוָה בְּחֵידוּ וּרְעוּ דְּחֶדְוָה).

And Yehoshua - his face was like the moon, in all and in all his mysteries so it was (וִיהוֹשֻעַ אַנְפּוֹי דְּסִיהֲרָא בְּכֹלָּא בְּכָל רָזִין דִּילֵיהּ הָכִי הֲוָה). When the Mishkan was built, Yehoshua no longer needed to be there (כֵּיוָן דְּמָשְׁכְּנָא אִתְבְּנֵי, לָא אִיצְטְרִיךְ יְהוֹשֻׁעַ לְמֶהֱוֵי תַּמָּן), but the Keruvim were there, and they were found in affection, one with the other, face to face, as youths in joy (אֶלָּא כְּרוּבִים הֲווּ תַּמָּן וּמִשְׁתַּכְחֵי בְּחַבִיבוּ דָא בְּדָא אַנְפִּין בְּאַנְפִּין כְּרָבְיֵּי בְחֵידוּ). And when He rested upon them, immediately all was in joy, and judgment was not found at all (וְכֵּיוָן דְשָׁארֵי עֲלַיְיהוּ, מִיָד כֹּלָּא בְחֵידוּ וְדִינָא לָא אִשְׁתְּכַּח כְּלָל). Therefore Kudsha Berikh Hu, whose desire is with the people of Yisrael, wished to show the work below (בְּגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא דִּרְעוּתֵיהּ בְּעַמָּא דְּיִשְׂרָאֵל בָּעָא לְאַחְזָאָה עוֹבָדָא לְתַתָּא), to arouse mercy and to remove judgment so that it would not rule over them at all (לְאִתְעָרָא רַחֲמֵי וּלְאַעֲבָרָא דִּינָא דְּלָא יִשְׁלוֹט עֲלַיְיהוּ כְּלָל), and that they should always be in joy with Him (וִיהוֹן תָּדִיר בְּחֶדְוָה עִמֵּיהּ).

Blessed are they in this world and in the World to Come (זַכָּאִין אִינוּן בְּעָלְמָא דֵין וּבְעָלְמָא דְּאָתֵי). It is written, “And the youth Shmuel was serving, etc.” (כְּתִיב וְהַנָעַר שְׁמוּאֵל מֵשָׁרֶת וְגוֹ') (I Samuel 3). It is written “youth” (Na’ar) (כְּתִיב נַעַר), and it is written, “And Shmuel among those who call His Name” (וּכְתִיב וּשְׁמוּאֵל בְּקוֹרְאֵי שְׁמוֹ) (Psalms 99). And we have learned: Shmuel was equal to Moshe and Aharon (וְתָנֵינָן שָׁקוּל הָיָה שְׁמוּאֵל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן). If he was equal to Moshe and Aharon, why is it written “youth” (Na’ar)? (אִי שָׁקוּל אִיהוּ כְּמֹשֶׁה וְאַהֲרֹן אֲמַאי כְּתִיב נַעַר) For in all degrees he had not attained even to the smallest degree of Moshe, and all the more so not to be equal to both of them (דְּהָא בְּכַּמָּה דַּרְגִּין אִינוּן לָא הֲוָה מָטֵי אֲפִילּוּ לְדָרְגָּא זְעִירָא דְּמֹשֶׁה, כָּל שֶׁכֵּן לְמֶהֱוֵי שָׁקוּל כְּתַרְוָויְיהוּ). But this verse is thus (אֶלָּא הַאי קְרָא הָכִי הוּא): “Moshe and Aharon among His priests” (מֹשֶׁה וְאַהֲרֹן בְּכֹהַנָיו) (Psalms 99).

Moshe is the faithful prophet, superior above all the other prophets (מֹשֶׁה אִיהוּ נְבִיאָה מְהֵימָנָא עִילָאָה עַל כָּל שְׁאָר נְבִיאַיָּיא). Aharon among the priests, and he is the supernal priest above all the other priests of the world (אַהֲרֹן בְּכַהָנֵי, וְאִיהוּ כַּהֲנָא עִילָאָה עַל כָּל שְׁאָר כַּהָנֵי עַלְמָא). For there never was a High Priest who ascended to the supernal degree like Aharon (דְּלָא הֲוָה כַּהֲנָא רַבָּא דְּסָלִיק בְּדַרְגָּא עִילָאָה כְּאַהֲרֹן). Aharon merited to priesthood and prophecy - a prophet and a priest - that no other priest merited (זָכָה אַהֲרֹן לִכְּהוּנָה וּנְבוּאָה, נָבִיא וְכֹהֵן, מָה דְּלָא זָכָה כַּהֲנָא אַחֲרָא).

And if you say, behold Zechariah was a priest and a prophet (וְאִי תֵּימָא הַא זְכַרְיָה כֹּהֵן וְנָבִיא הֲוָה), that prophecy was only for the moment, etc. (הַהִיא נְבוּאָה לְּשַׁעֲתָא הֲוַות וְכוּ'). For the moment it was (לְשַׁעֲתָא הֲוָה), as it is written (דִּכְתִּיב), “And the spirit of Elohim clothed Zechariah” (וְרוּחַ אֱלֹהִים לָבְשָׁה אֶת זְכַרְיָה) (II Chronicles 24). And if you will say, behold Yirmeyahu, of whom it is written, “Before I formed you in the belly I knew you” (וְאִם תֹּאמַר, הָא יִרְמְיָהוּ, דִּכְתִּיב בֵּיהּ, בְּטֶרֶם אֱצָרְךָ בַבֶּטֶן יְדַעְתִּיךָ) (Jeremiah 1). And behold others (וְהָא אַחֲרָנִין). But all of them did not merit prophecy and the supernal priesthood like Aharon (אֶלָּא כֻּלְּהוּ לָא זָכוּ לִנְבוּאָה וְלִכְהוּנָה עִלָּאָה כְּאַהֲרֹן), for Aharon merited in supernal prophecy above all other priests (דְּהָא אַהֲרֹן זָכָה בִּנְּבוּאָה עִלָּאָה, עַל כָּל שְׁאַר כַּהֲנִי). He merited in priesthood above them all (זָכָה בִּכְהוּנָה עַל כֻּלָּהוּ).

Moshe merited in prophecy (מֹשֶׁה זָכָה בִּנְּבוּאָה), and served in supernal priesthood (וְשִׁמֵּשׁ בִּכְהוּנָה עִלָּאָה). Shmuel merited in both of them (שְׁמוּאֵל זָכָה בְּתַרְוַויְיהוּ). Just as Moshe would call, and Kudsha Berikh Hu would answer him immediately (מַה מֹשֶׁה הֲוָה קָרֵי, וְקוּדְשָׁא בְּרִיךְ הוּא אָתִיב לֵיהּ מִיַּד), so too Shmuel, it is written of him, “Is it not wheat harvest today? I will call unto Hashem, and He will give thunder, etc.” (אוּף שְׁמוּאֵל כְּתִיב בֵּיהּ, הֲלֹא קְצִיר חִטִּים הַיּוֹם אֶקְרָא אֶל יְיָ' וְיִתֵּן קוֹלוֹת וְגוֹ') (I Samuel 12). But he did not ascend to the supernal degree like Moshe (אֲבָל לָא סָלִיק לְדַרְגָּא עִלָּאָה כְּמֹשֶׁה). Just as Aharon would minister in the priesthood before Kudsha Berikh Hu (מַה אַהֲרֹן הֲוָה מְשַׁמֵּשׁ בִּכְהוּנָה גַּבֵּי קוּדְשָׁא בְּרִיךְ הוּא), so too Shmuel would minister before Kudsha Berikh Hu (אוּף שְׁמוּאֵל הֲוָה מְשַׁמֵּשׁ קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), but he did not ascend in supernal service like Aharon (אֲבָל לָא סָלִיק בְּשִׁמוּשָׁא עִלָּאָה כְּאַהֲרֹן).