Daf 194b (דַּף קצ״ד ע״ב)

And come and see (וְתָּא חֲזֵי): When Kudsha Berikh Hu judges the world (כַּד דָּאִין קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He judges it only according to the majority of mankind (לָא דָּן לֵיהּ אֶלָּא לְפוּם רוּבָּן דִּבְנֵי נָשָׁא). And come and see (וְתָּא חֲזֵי): When Adam sinned with the tree from which he ate (כַּד חָב אָדָם בְּאִילָנָא דְּאָכַל מִנֵּיהּ), he caused that tree to bring death into the world (גָּרַם לְהַהוּא אִילָנָא, דְּשָׁרֵי בֵּיהּ מוֹתָא לְכָל עָלְמָא), and he caused a blemish — to separate the woman from her husband (וְגָרַם פְּגִימוּ לְאַפְרְשָׁא אִתְּתָא מִבַּעְלָהּ). And that blemish stood in the moon (וְקָאִים חוֹבָה דִּפְגִּימוּ דָּא בְּסִיהֲרָא), until Yisrael stood at Mount Sinai (עַד דְּקַיְימָן יִשְׂרָאֵל בְּטוּרָא דְּסִינַי). When Yisrael stood at Mount Sinai (כֵּיוָן דְּקַיְימוּ יִשְׂרָאֵל בְּטוּרָא דְּסִינַי), that blemish of the moon was removed (אִתְעַבָּר הַהוּא פְּגִימוּ דְּסִיהֲרָא), and she was established to shine continually (וְקַיְּימָא לְאַנְהָרָא תָּדִיר).

When Yisrael sinned with the calf (כֵּיוָן דְּחָבוּ יִשְׂרָאֵל בְּעֶגְלָא), the moon returned, as before, to be blemished (תָּבַת סִיהֲרָא כְּמִלְּקַדְּמִין לְאִתְפַּגְּמָא). And the evil serpent ruled and seized her, and drew her toward itself, and she was blemished (וְשַׁלְטָא חִוְיָא בִּישָׁא, וְאָחִיד בָּהּ, וּמָשִׁיךְ לָהּ לְגַבֵּיהּ, וְאִתְפְּגִימַת). And when Moshe knew that Yisrael had sinned, and those supernal adornments departed from them (וְכַד יָדַע מֹשֶׁה דְּחָבוּ יִשְׂרָאֵל, וְאִתְעֲבָרוּ מִנַּיְיהוּ אִינּוּן זַיְינִין קַדִּישִׁין), he surely knew that the serpent had seized the moon to draw her to itself, and she was blemished (יָדַע וַדַּאי, דְּהָא חִוְיָא אָחִיד בָּהּ בְּסִיהֲרָא, לְאַמְשָׁכָא לָהּ לְגַבֵּיהּ, וְאִתְפְּגִימַת).

Then he took her outside (כְּדֵין אַפִּיק לֵיהּ לְבַר). And since she stood blemished, even though Yehoshua stood in her crown of adornments, once blemish rests upon her, and she was returned to be blemished as with Adam’s sin, man cannot endure (וְכֵיוָן דְּקַיְּימָא לְאִתְפַּגְּמָא, אַף עַל גַּב דִּיהוֹשֻׁעַ קָאִים בְּעִטְרָא דְּזַיְינִין דִּילָהּ, כֵּיוָן דִּפְגִּימוּ שַׁרְיָא בָּהּ, וְאִתְהַדְּרַת כְּמָה דְּאִתְפְּגִימַת בְּחוֹבָא דְּאָדָם, לָא יָכִיל בַּר נָשׁ לְאִתְקַיְּימָא). Except Moshe, who ruled over her, and his death was in another side (בַּר מֹשֶׁה, דְּהֲוָה שַׁלִּיט בָּהּ, וּמוֹתֵיהּ הֲוָה בִּסְטַר אַחֲרָא). And for this reason it was not given to her, to endure for Yehoshua forever, nor for another (וְעַל דָּא לָא הֲוָה רְשׁוּ בָּהּ, לְקַיְּימָא לִיְהוֹשֻׁעַ תָּדִיר, וְלָא לְאַחֲרָא). And for this reason it is called Tent of Meeting (וְעַל דָּא אֹהֶל מוֹעֵד קָרֵי לֵיהּ), for in it was set a fixed time for the whole world (דְּהָא שַׁרְיָא בֵּיהּ זְמַן קָצִיב, לְכָל עָלְמָא).

And concerning this, the secret of the matter (וְעַל דָּא, רָזָא דְּמִלָּה): There is a right above, and a right below (אִית יְמִינָא לְעֵילָּא, וְאִית יְמִינָא לְתַתָּא). There is a left above, and a left below (אִית שְׂמָאלָא לְעֵילָּא, וְאִית שְׂמָאלָא לְתַתָּא). The right above is in supernal holiness (אִית יְמִינָא לְעֵילָּא, בִּקְדוּשָּׁה עִלָּאָה). And the right below is in the Sitra achra (וְאִית יְמִינָא לְתַתָּא, דְּאִיהוּ בְּסִטְרָא אַחֲרָא). The left above is in supernal holiness, to arouse love (אִית שְׂמָאלָא לְעֵילָּא בִּקְדוּשָּׁה עִלָּאָה, לְאַתְעֲרָא רְחִימוּתָא), to bind the moon in the holy place above, to be illumined (לְאִתְקַשְּׁרָא סִיהֲרָא, בַּאֲתָר קַדִּישָׁא לְעֵילָּא, לְאִתְנָהֲרָא).

And there is a left below (וְאִית שְׂמָאלָא לְתַתָּא), which separates the love above (דְּאַפְרִישׁ רְחִימוּתָא דִּלְעֵילָּא), and separates her from being illumined by the sun and to be brought near to it (וְאַפְרִישׁ לָהּ מִלְּאַנְהָרָא בְּשִׁמְשָׁא, וּלְאִתְקָרְבָא בַּהֲדֵיהּ). And this is the side of the evil serpent (וְדָא הוּא סִטְרָא דְּחִוְיָא בִּישָׁא). When this left below is aroused (דְּכַד שְׂמָאלָא דָּא דִּלְתַתָּא אִתְּעָרָא), then it draws the moon (כְּדֵין מָשִׁיךְ לָהּ לְסִיהֲרָא), and separates her from above (וְאַפְרִישׁ לָהּ מִלְּעֵילָּא), and her light is darkened (וְאִתְחַשְּׁכַת נְהוֹרָהָא), and she cleaves to the serpent (וְאִתְדַּבְּקַת בְּחִוְיָא). And then she draws death below to all who cleave to the serpent (וּכְדֵין שָׁאִיבָת מוֹתָא לְתַתָּא, לְכֹלָּא דְּאִתְדָבָּקַת בְּחִוְיָא), and she is distanced from the Tree of Life (וְאִתְרָחֲקַת מֵאִילָנָא דְּחַיֵּי). And because of this, death is caused to the whole world (וְעַל דָּא גָּרִים מוֹתָא לְכָל עָלְמָא). And this is when the Sanctuary is defiled (וְדָא הוּא כַּד אִסְתְּאַב מַקְדְּשָׁא), until the appointed time when the moon will be rectified and return to shine (עַד זִמְנָא קָצִיב, דְּאִתְתָּקָּנַת סִיהֲרָא, וְתָבַת לְאַנְהֲרָא). And this is the Tent of Meeting (וְדָא הוּא אֹהֶל מוֹעֵד). And because of this Yehoshua did not die except at the time of this serpent (וְעַל דָּא יְהוֹשֻׁעַ לָא מִית, אֶלָּא בְּעֵיטָא דְּנָחָשׁ דָּא), which came near and blemished the Tabernacle as at first (דְּקָרִיב וּפָגִים מַשְׁכְּנָא כִּדְקַדְמֵיתָא). And this is the secret of that which is written: “Yehoshua son of Nun, a youth” (וְדָא הוּא רָזָא דִּכְתִּיב, יְהוֹשֻׁעַ בִּן נוּן נַעַר) (Exodus 33). For although he was a youth below to receive light (דְּאַף עַל גַּב דְּאִיהוּ נַעַר לְתַתָּא, לְקַבְּלָא נְהוֹרָא), he did not depart from within the tent (לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל). As this was blemished, so too that was blemished (כְּמָה דְּאִתְפְּגִים דָּא, הָכִי נָמֵי אִתְפְּגִים דָּא). Even though he had the supernal adornment (אַף עַל גַּב דְּזִינָא קַדִּישָׁא הֲוָה לֵיהּ), once the moon was blemished, surely he could not be saved alone from it (כֵּיוָן דְּאִתְפְּגִים סִיהֲרָא, הָכִי הוּא וַדַּאי לָא אִשְׁתְּזִיב בִּלְחוֹדוֹי מִנֵּיהּ), in that very manner (מֵהַהוּא גַּוְונָא מַמָּשׁ).

And behold, it has been said (וְהָא אִתְּמַר). Blessed are the righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּא), who know the secrets of the Orayta (דְּיַדְעִין רָזִין דְּאוֹרַיְיתָא), and cleave to her in the Orayta (וּמִתְדַּבְּקִין בָּהּ בְּאוֹרַיְיתָא), and fulfill the verse that is written: “And you shall meditate in it day and night” (וּמְקַיְּימִין קְרָא דִּכְתִּיב, וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה וְגוֹ׳) (Joshua 1). And for her sake they will merit life in the world to come (וּבְגִינָהּ יִזְכּוּן לְחַיֵּי עָלְמָא דְּאָתֵי), as it is written: “For it is your life and the length of your days” (דִּכְתִּיב, כִּי הוּא חַיֶּיךָ וְאוֹרֶךְ יָמֶיךָ וְגוֹ׳) (Deuteronomy 30).