Daf 222b (דַּף רכ״ב ע״ב)

He opened and said (פָּתַח וְאָמַר): “Beautiful of view, the joy of the whole earth—Mount Tziyon, the northernmost corner, the city of the great King” (יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ הַר צִיּוֹן יַרְכְּתֵי צָפוֹן קִרְיַת מֶלֶךְ רָב) (Psalms 48).

Come and see (תָּא חֲזֵי), when Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He cast one precious stone (אַשְׁדֵּי חַד אַבְנָא יַקִּירָא) from beneath the Throne of His Glory (מִתַּחוֹת כֻּרְסֵי יְקָרֵיהּ), and it sank down to the tehom (וְשָׁקַע עַד תְּהוֹמָא), and one end of that stone was embedded in the depths (וְרֵישָׁא חֲדָא דְּהַהוּא אַבְנָא נָעִיץ גּוֹ תְּהוֹמֵי), and the other end above (וְרֵישָׁא אַחֲרָא לְעֵילָּא), and that other supernal head (וְהַהוּא רֵישָׁא אַחֲרָא עִלָּאָה), is a single point (אִיהוּ חַד נְקוּדָה) supernal (עִלָּאָה) that stands in the center of the world (דְּקַיְּימָא בְּאֶמְצָעִיתָא דְּעָלְמָא), and from there the world was spread out (וּמִתַּמָּן אִתְפָּשַׁט עָלְמָא) to the right and to the left and to all sides (לִימִינָא וּשְׂמָאלָא וּלְכָל סִטְרִין), and it stands upon that central point (וְאִתְקַיֵּים בְּהַהִיא נְקוּדָה אֶמְצָעִיתָא). And that stone is called Shetiyah [Foundation Stone] (וְהַהִיא אַבְנָא אִתְקְרֵי שְׁתִיָּה), for from it the world was planted in all directions (דְּמִנָּהּ אִשְׁתִּיל עָלְמָא לְכָל סִטְרִין). Furthermore (תוּ), Shtiyah—'Yah set' [Shat Yah] (שְׁתִיָּ"ה – שַׁת יָ"הּ), Kudsha Berikh Hu established it (קוּדְשָׁא בְּרִיךְ הוּא שַׁוֵּי לָהּ) to be the foundation of the world and the planting of all (לְמֶהֱוֵי יְסוֹדָא דְּעָלְמָא וּשְׁתִילוּ דְּכֹלָּא).

In three colors was the earth spread around that point (בִּתְלַת גַּוְונִין אִתְפַּשְּׁטַת אַרְעָא סַחֲרָנֵיהּ דְּהַהוּא נְקוּדָה): the first spreading (אִתְפַּשְּׁטוּתָא קַדְמָאָה), around that point (סַחֲרָנֵיהּ דְּהַהוּא נְקוּדָה)—all the clarity and purity of the earth stands there (כָּל צָחוּתָא וּזְכוּתָא דְּאַרְעָא קַיְּימָא תַּמָּן), and there it is (וְתַמָּן אִיהוּ). And this exists above all the earth surrounding that point (וְהַאי קַיְּימָא לְעֵילָּא עַל כָּל אַרְעָא סַחֲרָנֵיהּ דְּהַהוּא נְקוּדָה). The second spreading (אִתְפַּשְּׁטוּתָא תִּנְיָינָא), around that first spreading (סַחֲרָנֵיהּ דְּהַהוּא אִתְפַּשְּׁטוּתָא קַדְמָאָה), is not of such clarity and purity as that first one (לָאו אִיהוּ צָחוּתָא וְזָכוּתָא כְּהַהוּא קַדְמָאָה), but it is subtle and refined with the clarity of earth (אֲבָל אִיהוּ דַּקִּיק וְצַח בְּצָחוּתָא דְּעַפְרָא), more than all other dust (יַתִּיר מִכָּל שְׁאַר עָפָר אַחֲרָא). The third spreading (אִתְפַּשְּׁטוּתָא תְּלִיתָאָה), is dark and coarse in its earth (אִיהוּ חָשׁוּךְ וְגָסוּ דְּעַפְרָא), more than all of them (יַתִּיר מִכֻּלְּהוּ), and around it are the waters of the Ocean Sea (וְסַחֲרָנֵיהּ דְּהַאי, קַיְּימִין מַיִין דְּיַמָּא דְּאוֹקְיָינוֹס), which encompasses the whole world (דְּאַסְחַר כָּל עָלְמָא). Thus it is found (אִשְׁתַּכַּח), that this point stands in the center (דְּהַהוּא נְקוּדָה קַיְּימָא בְּאֶמְצָעִיתָא), and all the colors of the world’s spreading are around it (וְכֻלְּהוּ גַּוְונִין דְּאִתְפְּשָׁטוּתָא דְּעָלְמָא סַחֲרָנֵיהּ).

The first spreading (אִתְפַּשְּׁטוּתָא קַדְמָאָה), this is the Beit Mikdash (אִיהוּ בֵּי מַקְדְּשָׁא), and all the palaces and courtyards (וְכָל אִינּוּן הֵיכָלִין וַעֲזָרוֹת), and all that structure of it (וְכָל הַהוּא תִּקּוּנָא דִּילֵיהּ), and Yerushalayim (וִירוּשָׁלַיִם), and every city from its boundary inward (וְכָל מָתָא מִשּׁוּרָא וּלְגוֹ). The second spreading (אִתְפַּשְּׁטוּתָא תִּנְיָינָא): all the land of Yisrael that is sanctified in holiness (כָּל אַרְעָא דְּיִשְׂרָאֵל דְּאִתְקַדְּשַׁת בִּקְדוּשָּׁה). The third spreading (אִתְפַּשְּׁטוּתָא תְּלִיתָאָה): this is all other land (אִיהוּ כָּל שְׁאַר אַרְעָא), the dwelling place of the other nations (אֲתַר בֵּי מוֹתְבָּא דִּשְׁאַר עַמִּין), and the Ocean Sea which surrounds everything (וְיַמָּא דְּאוֹקְיָינוֹס דְּסָחֲרָא כֹּלָּא).

And behold (וְהָא), it has been established (אוּקְמוּהָ): that this is the secret of the colors of the eye (דְּרָזָא דָּא גַּוְונִין דְּעֵינָא), which surround that central point of the eye (דְּסַחֲרָן לְהַהוּא נְקוּדָה דְּאֶמְצָעִיתָא דְּעֵינָא), which is the vision of the entire eye (דְּאִיהוּ חֵיזוּ דְּכָל עֵינָא), just as that central point we mentioned (כְּגַוְונָא דְּהַהִיא נְקוּדָה אֶמְצָעִיתָא דְּקָאָמְרָן), which is the vision of all (דְּאִיהוּ חֵיזוּ דְּכֹלָּא), and there stands the Beit Kodesh haKodashim (וְתַמָּן קָאִים בֵּית קֹדֶשׁ הַקָּדָשִׁים), and the Aron and the Kaporet (וְאָרוֹן וְכַפֹּרֶת), which are the vision of all (דְּאִינּוּן חֵיזוּ דְּכֹלָּא). It is found (אִשְׁתַּכַּח), that this point is the vision of the whole world (הַהוּא נְקוּדָה חֵיזוּ דְּכָל עָלְמָא). And on this it is written (וְעַל דָּא כְּתִיב): “Beautiful of view, the joy of the whole earth, Mount Tziyon…” (יְפֵה נוֹף מְשֹׂושׂ כָּל הָאָרֶץ הַר צִיּוֹן וְגוֹ') (Psalms 48). Yafeh—beautiful—this is the vision and joy of all (יְפֵה: שַׁפִּיר הַהוּא חֵיזוּ וְחֶדְוָה דְּכֹלָּא). Nof—this is the branch of the Tree, which is the beauty of all (נוֹף: נוֹפָא דְּאִילָנָא דְּאִיהוּ שְׁפִירוּ דְּכֹלָּא).

Come and see (תָּא חֲזֵי), the beauty of the world (שְׁפִירוּ דְּעָלְמָא), and the vision of the world (וְחֵיזוּ דְּעָלְמָא), was not seen in the world (לָא אִתְחָזֵי בְּעָלְמָא), until the Mishkan was built and established (עַד דְּאִתְבְּנֵי וְאִתְּקַם מַשְׁכְּנָא), and the Aron entered into the Holy (וְעָאל אֲרוֹנָא לְגוֹ קוּדְשָׁא). From that moment (מֵהַהִיא שַׁעֲתָא), the vision of all became visible in the world (אִתְחָזֵי חֵיזוּ דְּכֹלָּא בְּעָלְמָא), and the world was established (וְאִתְתָּקַּן עָלְמָא), and they journeyed with that Mishkan and with that Aron (וְאַזְלֵי בְּהַהוּא מַשְׁכְּנָא וּבְהַהוּא אֲרוֹנָא), until they reached that point which is Yafeh Nof, the joy of all (עַד דְּמָטֵי לְהַהִיא נְקוּדָה דְּאִיהִי יְפֵה נוֹף חֶדְוָה דְּכֹלָּא). When they arrived there (כֵּיוָן דְּמָטוּ לְהָתָם), then the Aron opened and said (כְּדֵין פָּתַח אֲרוֹנָא וְאָמַר): “This is My resting place forever; here I shall dwell, for I desired it” (זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב כִּי אִוִּיתִיהָ) (Psalms 132).

Rabbi Yissa said (רִבִּי יֵיסָא אָמַר): This verse—Kenesset Yisrael said it to Him (הַאי קְרָא כְּנֶסֶת יִשְׂרָאֵל אָמְרָה לֵיהּ), at the time the Beit Mikdash was built (בְּשַׁעֲתָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא), and the Aron entered its place (וְעָאל אֲרוֹנָא לְאַתְרֵיהּ). Rabbi Ḥizkiyah said (רִבִּי חִזְקִיָּה אָמַר): Kudsha Berikh Hu said it (קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ), regarding Kenesset Yisrael (עַל כְּנֶסֶת יִשְׂרָאֵל), when Yisrael perform His will (כַּד יִשְׂרָאֵל עַבְדִּין רְעוּתֵיהּ), for then Kudsha Berikh Hu sits upon His Throne of Glory (דְּהָא כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסֵי יְקָרֵיהּ), and has compassion upon the world (וְחָיִּיס עַל עָלְמָא), and blessing and peace and affection of all are found (וּבְרָכָה וְשָׁלוֹם וַחֲבִיבוּתָא דְּכֹלָּא אִשְׁתְּכַח). And then He says: “This is My resting place forever” (וּכְדֵין אָמַר: זֹאת מְנוּחָתִי עֲדֵי עַד).

Come and see (וְתָא חֲזֵי): At the time when all the artisans ceased from doing their craftsmanship (בְּשַׁעֲתָא דְּכֻלְּהוּ אוֹמָנִין שָׁארוּ לְמֶעְבַּד אוּמָנוּתָא), that actual work which they began (הַהוּא עוֹבָדָא מַמָּשׁ דְּשָׁרָאן), it was completed of itself (אִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ). They began it (אִינּוּן שָׁרָאן), and it completed the labor (וְאִיהִי אַשְׁלִימַת עֲבִידְתָּא)—it, itself (אִיהִי מַמָּשׁ). From where do we learn this? (מְנָלָן), from that which is written: “And all the work of the Mishkan of the Tent of Meeting was completed” (דִּכְתִּיב: וַתֵּכֶל כָּל עֲבוֹדַת מִשְׁכַּן אֹהֶל מוֹעֵד) (Exodus 39).

In this manner (כְּגַוְונָא דָּא): “And the heavens and the earth were finished” (וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ) (Bereshit 2). And if you should say (וְאִי תֵּימָא): “And Elohim finished on the seventh day…” (וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי) (Bereshit 2), indeed it is so (וַדַּאי הָכִי הוּא). For although all the works were completed, each and every one (דְּכָל עָלְמָא, אַף עַל גַּב דְּכָל עֲבִידָן אִשְׁתְּלִימוּ כָל חַד וְחַד), the entire world was not complete in its endurance (עָלְמָא כּוֹלָּא לָא הֲוָה שְׁלִים בְּקִיּוּמֵיהּ), until the seventh day arrived (עַד דְּאָתָא יוֹמָא שְׁבִיעָאָה). For when the seventh day came (דְּכַד אָתָא יוֹמָא שְׁבִיעָאָה), then all the works were completed (כְּדֵין אִשְׁתְּלִימוּ כָל עֲבִידָן), and Kudsha Berikh Hu completed the world within it (וְאַשְׁלִים בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא). This is what is written: “And Elohim finished on the seventh day His work which He had done” (הֲדָא הוּא דִכְתִּיב: וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה) (Bereshit 2). On this day (בְּהַאי), was completed in fulfillment all the work that He had made (אִשְׁתְּלִים בְּקִיּוּמָא כָּל עֲבִידְתָּא דְּעָבַד), and because of this it is written: “And Elohim finished on the seventh day” (וְעַל דָּא: וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי).