Daf 193b (דַּף קצ״ג ע״ב)

Yerov‘am said (אָמַר יָרָבְעָם): Surely I know that the side of holiness rests only in the heart of the whole world, and that is Yerushalayim (וַדַּאי יָדַעְנָא דְּהָא סְטָר קְדוּשָׁה לָא שַׁרְיָא, אֶלָּא בְּלִבָּא דְּכָל עָלְמָא, וְדָא יְרוּשָׁלַם). I am not able to draw that side here (אֲנָא לָא יָכִילְנָא לְאַמְשָׁכָא לְהַהוּא סְטָר הָכָא). What shall I do (מָה אַעְבִּיד)? Immediately, “And the king took counsel and made …” (מִיַּד וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ וְגוֹ׳) (I Kings 12). He took evil counsel (נָטַל עֵיטָא בִּישָׁא), and said: This is the Sitra achra, which extends immediately to every place (אָמַר הָא סִטְרָא אַחֲרָא, דְּאִתְמַשְּׁכָא מִיַּד לְכָל אֲתָר). And all the more so in this land, whose desire is to dwell within it (וְכָּל שֶׁכֵּן בְּאַרְעָא דָּא, דְּתִיאוּבְתֵּיהּ לְאַשְׁרָאָה בְּגַוָּיהּ). But it cannot clothe itself except in the form of an ox (אֲבָל לָא יַכְלָא לְאִתְלַבְּשָׁא אֶלָּא בְּדִיּוּקְנָא דְּשׁוֹר).p1-66

Why two calves (תְּרֵין עֲגָּלִים אֲמַאי)? Rather Yerov‘am said (אֶלָּא אָמַר יָרָבְעָם): In the wilderness were those sorcerers (בְּמַדְבְּרָא הֲווֹ אִינּוּן חַרְשִׁין). Some say: in Egypt and in the wilderness (ס״א בְּמִצְרַיִם וּבְמִדְבָּרָא). As it is written: “Whose flesh is the flesh of donkeys” (דִּכְתִּיב בְּשַׂר חֲמוֹרִים בְּשָׂרָם) (Ezekiel 23). Some say: not those of Egypt but here (ס״א לָא אִינוּן מִצְרַיִם אֶלָּא). Here were those two evil spirits (הָכָא, אִינּוּן תְּרֵין רוּחִין בִּישִׁין).

They clothed themselves as was fitting for them (יִתְלַבְּשׁוּ כַּדְקָא חֲזֵי לוֹן). Male and female they were (דְּכַר וְנוּקְבָּא אִינּוּן): the male was in Beit-El (דְּכַר הֲוָה בְּבֵית אֵל), and the female was in Dan (וְנוּקְבָּא הֲוַת בְּדָן). And because it is written: “For the lips of a strange woman drip honey” (וּמִגּוֹ דִּכְתִּיב נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה) (Proverbs 5), Yisrael were drawn after him even more (אִתְמָשְׁכוּ יִשְׂרָאֵל אֲבַתְרֵהּ יַתִּיר), as it is written: “And the people went before the one as far as Dan” (דִּכְתִּיב וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד דָּן) (I Kings 12). And because of this, there were two calves (וּבְגִין כָּךְ תְּרֵין עֲגָּלִין הֲווֹ). And Yerov‘am drew them in the holy land (וּמָשִׁיךְ לוֹן יָרָבְעָם בְּאַרְעָא קַדִּישָׁא). And it was a sin upon him and upon Yisrael (וַהֲוָה חוֹבָא עָלֵיהּ וְעַל יִשְׂרָאֵל), and it withheld blessings from the world (וּמָנַע בִּרְכָּאן מִן עָלְמָא). And concerning him it is written: “He who robs his father and his mother, etc.” (וְעָלֵיהּ כְּתִיב גוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ׳) (Proverbs 28). And because of this were calves (וְעַל דָּא הֲווֹ עֲגָּלִין): for the first garment in which the Sitra achra clothes itself is the ox (דְּהָא לְבוּשָׁא קַדְמָאָה דְּמִתְלַבַּשׁ סִטְרָא אַחֲרָא שׁוֹר אִיהוּ), as has been said (כְּמָה דְּאִתְּמַר). And if you say: Why is it a calf and not an ox (וְאִי תֵּימָא אֲמַאי אִיהוּ עֵגֶל וְלָא שׁוֹר)? Rather surely thus it appeared (אֶלָּא וַדַּאי כַּךְ אִתְחָזֵי). And so it is in all sides: the service of the garment is small (וְכֵן בְכָל סִטְרִין, שֵׁירוּתָא דִּלְבוּשָׁא זוּטָא אִיהוּ). And behold we have already established this (וְהָא אוֹקִימְנָא).

And because of this, my beloved sons (וְעַל דָּא בָּנַי רְחִימָאי), since they sought Elohim (כֵּיוָן דֶּאֱלֹהִים בָּעוּ), and in the side of Elohim the deed was built (וּבִסְטַר דֶּאֱלֹהִים אִתְבְּנֵי עוֹבָדָא): Elohim the holy, Imma (אֱלֹהִים קַדִּישָׁא, אִמָּא), who always holds the arm of the King (דַּאֲחִידַת תָּדִיר בִּדְרוֹעָא דְּמַלְכָּא), and raises the strap (וּסְלִיקַת רְצוּעָה), was not there (לָא הֲוַת תַּמָּן). And Moshe was required to be there in her place (וְאִצְטְרִיךְ לֵיהּ לְמֹשֶׁה לְמֶהֱוֵי תַּמָּן בְּאַתְרָהָא). When Kudsha Berikh Hu pressed him, he gazed (כֵּיוָן דְּאַנְקִּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִסְתָּכַּל).

Three times He pressed him (תְּלַת זִמְנִין אַנְקִּיד לֵיהּ). O Moshe, Ra’aya Meheimna (אִי מֹשֶׁה רַעְיָא מְהֵימָנָא), how strong is your power (כַמָּה חֵילָךְ תַּקִּיף), how great your might (כַמָּה גְּבוּרְתָּךְ רַב). Three times He pressed him (תְּלַת זִמְנִין אַנְקִּיד לֵיהּ): as it is written, “And now, let Me alone” — behold one (דִּכְתִּיב וְעַתָּה הַנִּיחָה לִי — הָא חַד). “That My anger may burn against them, and I may consume them” — behold two (וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם — הָא תְּרֵין). “And I will make of you a great nation” — behold three (וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל — הָא תְּלַת).

The wisdom of Moshe was in these three points (חָכְמְתָא דְּמֹשֶׁה בִּתְלַת נְקוּדִין אִלֵּין). He grasped the right arm, corresponding to “let Me alone” (אָחִיד בִּדְרוֹעֵיהּ יְמִינָא, לָקֳבֵל הַנִּיחָה לִי). He grasped the left arm, corresponding to “that My anger may burn against them, and I may consume them” (אָחִיד בִּדְרוֹעֵיהּ שְׂמָאלָא, לָקֳבֵל וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם). He embraced the body of the King, corresponding to “and I will make of you a great nation” (אִתְחַבָּק בְּגוּפָא דְּמַלְכָּא, לָקֳבֵל וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל). And when he embraced the body, the two arms, one on this side and one on that side, could not move against any side in the world (וְכַד אִתְחַבָּק בְּגוּפָא, תְּרֵין דְּרוֹעִין מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא, לָא יָכִיל לְאִתְנַעְנְעָא לְסִטְרָא בְּעָלְמָא). This was the wisdom of Moshe (דָּא הֲוֵי חָכְמְתָא דְּמֹשֶׁה). Some say: in these matters (ס״א דְּבְמִילֵי) — from the points of the King, he knew in each one where He would be strengthened, and with wisdom he acted (דְּמִינִי נְקוּדִין דְּמַלְכָּא יָדַע בְּכָל חַד מִנַּיְיהוּ, בְּאָן אֲתָר יִתְתָּקַף, וּבְחָכְמְתָא עֲבַד).

Then came Rabbi El'azar and the Friends, and they kissed his hands (אָתוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּא, וְנַשְׁקוּ יְדוֹי). Rabbi Abba was there (הֲוָה תַּמָּן רִבִּי אַבָּא), and he said: If I had not come into the world except to hear this, it would be enough for me (אָמַר, אִלְמָלֵי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא, דַּי לָן). He wept and said (בָּכָה וְאָמַר): Woe, my Rabbi, when you depart from the world (וַוי רִבִּי, כַּד תִּסְתָּלַּק מֵעָלְמָא), who will shine and reveal the lights of the Orayta (מַאן יַנְהֵר וִיגַלֵּי נְהוֹרִין דְּאוֹרַיְיתָא)?

This word had been hidden in darkness until now (מִלָּה דָּא, בַּחֲשׁוֹכָא אִתְטְמַר עַד הַשְׁתָּא), and now it has gone forth, and it shines up to the height of the heavens (דְּנָפַק מִתַּמָּן, וְהָא נָהִיר עַד רוּם רְקִיעָא). And upon the throne of the King it is inscribed (וּבְכֻרְסְיָּא דְּמַלְכָּא רָשִׁים), and Kudsha Berikh Hu rejoices now in this word (וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי הַשְׁתָּא בְּהַאי מִלָּה). And how much joy upon joy is added before the Holy King (וְכַמָּה חֵדוּ עַל חֵדוּ, אִתּוֹסָף מִקַּמֵּי מַלְכָּא קַדִּישָׁא). Who will arouse words of wisdom in this world like you (מַאן יִתְּעַר מִלֵּי דְּחָכְמְתָא בְּעָלְמָא דֵּין כְּוָותָיךְ)?

Come and see (תָּא חֲזֵי): Before Adam sinned (עַד לָא חָטָא אָדָם), he would ascend and stand in the supernal wisdom of the higher radiance (הֲוָה סָלִיק וְקָאִים בְּחָכְמָה דִּנְהִירוּ עִלָּאָה), and he was not separated from the Tree of Life (וְלָא הֲוָה מִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי). When he pursued the desire to know and to descend below (כֵּיוָן דְּאַסְגֵּי תִּיאוּבְתָּא לְמִנְדַּע, וּלְנַחְתָּא לְתַתָּא), it drew after him (אִתְמְשִׁיךְ אֲבַתְרַיְיהוּ), until he separated from the Tree of Life (עַד דְּאִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי), and he knew evil and forsook good (וְיָדַע רַע וְשָׁבַק טוֹב). And concerning this it is written: “For You are not a God Who desires wickedness; evil shall not dwell with You” (וְעַל דָּא כְּתִיב, כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגוּרְךָ רָע) (Psalms 5). One who is drawn after evil has no dwelling with the Tree of Life (מַאן דְּאִתְמְשָׁךְ בְּרָע, לֵית לֵיהּ דִּיּוּרָא עִם אִילָנָא דְּחַיֵּי). And before they sinned (וְעַד לָא חָטְאוּ), they would hear the voice from above (הֲווֹ שַׁמְעִין קַלָּא מִלְעֵילָּא), and they would know supernal wisdom, and were not afraid (וְיַדְעִין חָכְמְתָּא עִלָּאָה, וְלָא דַּחֲלֵי). When they sinned (כֵּיוָן דְּחָטְאוּ), even the lower voice they could not withstand (אֲפִילּוּ קַלָּא דִּלְתַתָּא, לָא הֲווֹ יַכְלִין לְמֵיקָם בֵּיהּ).

So too (כְּגַוְונָא דָּא): Before Yisrael sinned (עַד לָא חָאבוּ יִשְׂרָאֵל), at the time that they stood at Mount Sinai (בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי), the filth of that serpent was removed from them (אִתְעֲבָר מִנַּיְיהוּ זוּהֲמָא דְּהַאי חִוְיָא). For then the evil inclination was nullified from the world (דְּהָא כְּדֵין בִּטוּל יֵצֶר הָרַע הֲוָה מֵעָלְמָא), and they cast it away from themselves (וְדָחוּ לֵיהּ מִנַּיְיהוּ). Then they were bound to the Tree of Life (וּכְדֵין אִתְאֲחִידוּ בְּאִילָנָא דְּחַיֵּי), and ascended above, and did not descend below (וּסְלִיקוּ לְעֵילָּא, וְלָא נַחְתּוּ לְתַתָּא). Then they knew, and they saw, supernal visions (כְּדֵין הֲווֹ יַדְעִין, וַהֲווּ חֲמָאן אַסְפַּקְלַרְיָאן עִלָּאִין), and their eyes were illumined (וְאִתְנַהֲרָן עֵינַיְיהוּ), and they rejoiced in knowing and in hearing (וְחַדָּאן לְמִנְדַּע וּלְמִשְׁמַע). Then Kudsha Berikh Hu girded them with girdles of the letters of the Holy Name (וּכְדֵין חָגַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, חַגִּירִין דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא), so that this serpent could not rule over them (דְּלָא יָכִיל לְשַׁלְּטָאָה עָלַיְיהוּ הַאי חִוְיָא), nor defile them as at first (וְלָא יְסָאַב לוֹן כְּדִבְּקַדְמֵיתָא).