Daf 223a (דַּף רכ״ג ע״א)

And when the Beit Mikdash was built (וְכַד אִתְבְּנֵי בֵּי מַקְדָּשָׁא), all the work that was done (כָּל עֲבִידְתָּא דְּאִתְעָבִיד), was done by itself (אִיהִי מִגַּרְמָהּ אִתְעָבִידַת). The artisans began it (אוּמָנִין שָׁרָאן), and the work revealed itself to them to do (וְעֲבִידְתָּא אִתְחֲזִיאַת לוֹן לְמֶעְבָּד), and it was imprinted before them (וְאִתְרְשִׁימַת קָמַיְיהוּ), and it was completed by itself (וְאִשְׁתְּלִימַת הִיא מִגַּרְמָהּ).

And behold, this has been established (וְהָא אוּקְמוּהָ): as it is written (דִּכְתִּיב), “And the House, in its being built” (וְהַבַּיִת בְּהִבָּנוֹתוֹ) (I Kings 6). It is not written: when they built it (וְהַבַּיִת כַּאֲשֶׁר בָּנֻהוּ לָא כְּתִיב), rather: in its being built (אֶלָּא בְּהִבָּנוֹתוֹ)—for it was completed by itself (דְּאִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ). And it is written (וּכְתִיב): “A complete stone for the transport—it was built” (אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה) (I Kings 6).

It does not say they built it (בָּנוּהוּ לָא כְּתִיב), but rather: it was built—by itself it was built (אֶלָּא נִבְנָה הוּא, מִגַּרְמֵיהּ נִבְנָה). And so with every sacred labor (וְכֵן בְּכָל עֲבִידְתָּא דְּאִיהִי קַדִּישָׁא), it is completed by itself (אִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ). “And Betzalel son of Uri son of Chur…” (וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר) (Exodus 38). This verse teaches us (הַאי קְרָא אוֹלִיפְנָא), that the Holy spirit proclaimed him before the eyes of Yisrael (דְּרוּחַ קוּדְשָׁא אַכְרִיז עָלֵיהּ לְעֵינֵיהוֹן דְּיִשְׂרָאֵל), and said: “And Betzalel son of Uri son of Chur, of the tribe of Yehudah, made all that Hashem commanded Moshe” (וְאָמַר: וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת כָּל אֲשֶׁר צִוָּה יְיָ אֶת מֹשֶׁה) (Exodus 38). And with him was Oholiav son of Achisamach (וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ). What is “and with him”? (מַאי וְאִתּוֹ).

Rather, we learn (אֶלָּא אוֹלִיפְנָא), that Oholiav did not perform the work alone (דְּאָהֳלִיאָב לָא עָבִיד עֲבִידְתָּא בִּלְחוֹדוֹי), but with Betzalel (אֶלָּא עִם בְּצַלְאֵל), and with him he did everything that he did (וְעִמֵּיהּ עָבֵד כָּל מַה דְּעָבַד). This is what is written: “And with him” (הֲדָא הוּא דִּכְתִּיב: וְאִתּוֹ), and not by himself (וְאִתּוֹ וְלָא בִּלְחוֹדוֹי). From here we learn that the left is always included within the right (מִכָּאן דִּשְׂמָאלָא אִיהִי בִּכְלַל יְמִינָא תָּדִיר). And for this reason it is written (וְעַל דָּא כְּתִיב): “And I, behold, have given with him Oholiav…” (וַאֲנִי הִנֵּה נָתַתִּי אִתּוֹ אֵת אָהֳלִיאָב) (Exodus 31)—this is the right and this (דָּא יְמִינָא), and this (וְדָא) is the left (שְׂמָאלָא). “These are the reckonings of the Mishkan, Mishkan haEdut, which was reckoned by the mouth of Moshe…” (אֵלֶּה פְּקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה וְגוֹ') (Exodus 38).

Rabbi Yissa said (רִבִּי יֵיסָא אָמַר): Once all the sages had made the Mishkan (כֵּיוָן דְּעָבְדוּ כָּל חַכִּימַיָּיא יַת מַשְׁכְּנָא), it was necessary to return an accounting (אִצְטְרִיךְ לְמֶהֱדַר חוּשְׁבָּנָא), for all the works that had been done in it (מִכָּל אִינּוּן עֲבִידָן דְּאִתְעָבֵידוּ בֵּיהּ). Why so? (מַאי טַעֲמָא). Because with every accounting, when the reckoning was done (בְּגִין דְּכָל חוּשְׁבָּן וְחוּשְׁבָּן, כַּד הֲוָה אִתְעַבִּיד חוּשְׁבָּנָא), that labor was confirmed and established in its place (הָכִי אִתְקַיֵּים הַהוּא עֲבִידָא, וְאִתְקַיֵּים בְּאַתְרֵיהּ). And all Yisrael (וְיִשְׂרָאֵל כֻּלְּהוּ), just as they were aroused in what they had donated originally (כְּמָה דְּאִתְרְעוּ בְּמָה דִּנְדִיבוּ בְּקַדְמִיתָא), so too were they aroused in that accounting (הָכִי נָמֵי אִתְרְעוּ בְּהַהוּא חוּשְׁבָּנָא), and then all the labor was established (וּכְדֵין אִתְקַיֵּים כָּל עֲבִידָא), through that desire (בְּהַהוּא רְעוּתָא).

And for this reason (וְעַל דָּא), an accounting was required here (אִצְטְרִיךְ הָכָא חוּשְׁבָּנָא), for by this the labor was established (בְּגִין דִּבְהַאי אִתְקַיֵּים עֲבִידָא). “These” is written (אֵלֶּה כְּתִיב), and not “And these” (וְלָא כְּתִיב וְאֵלֶּה)—for this is the accounting that nullifies all the accountings of the world (אֶלָּא דָּא אִיהוּ חוּשְׁבָּנָא דְּפָסִיל כָּל חוּשְׁבָּנִין דְּעָלְמָא), and this is established more than all of them (וְדָא אִתְקַיֵּים יַתִּיר מִכֻּלְּהוּ), for by this the Mishkan was established (דִּבְהַאי אִתְקַיֵּים מַשְׁכְּנָא), and not by any other (וְלָא בְּאַחֲרָא).

He opened and said (פָּתַח וְאָמַר): “And the faith of your times shall be a strength of salvations, wisdom and knowledge; fear of Hashem is His treasure” (וְהָיָה אֱמוּנַת עִתֶּךָ חֹסֶן יְשׁוּעוֹת חָכְמַת וָדָעַת יִרְאַת יְיָ׳ הִיא אוֹצָרוֹ) (Isaiah 33). This verse was established by the Friends (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא), but we have learned (אֲבָל הָא תָּנֵינָן): every person who engages in Orayta in this world (כָּל בַּר נָשׁ דְּאִתְעַסָּק בְּאוֹרַיְּיתָא בְּהַאי עָלְמָא), and merits to establish fixed times for her (וְזָכֵי לְמִקְבַּע עִתִּין לָהּ), must do so in faith (אִצְטְרִיךְ בֶּאֱמוּנָה), such that his desire is directed toward Kudsha Berikh Hu (דִּרְעוּתָא דִּילֵיהּ יִתְכַּוֵּין לְקוּדְשָׁא בְּרִיךְ הוּא), and is directed for the sake of Heaven (יִתְכַּוֵּין לְשֵׁם שָׁמַיִם), for faith was intended for this purpose (בְּגִין דְּאֱמוּנָה לְהָכִי אִתְכְּוָון). “A strength of salvations” (חֹסֶן יְשׁוּעוֹת)—to include mercy within judgment (לְאַכְלְלָא רַחֲמֵי בְּדִינָא). “Wisdom and knowledge” (חָכְמַת וָדָעַת)—these two dwell, this upon that (דִּתְרֵין אִלֵּין שָׁרָאן דָּא עַל דָּא); this one is hidden and concealed (דָּא טָמִיר וְגָנִיז), to cause this one to rest upon that one (לְאַשְׁרָאָה דָּא עַל דָּא).

“Yirat Hashem is His treasure” (יִרְאַת יְיָ׳ הִיא אוֹצָרוֹ)—His treasure of all these (אוֹצָרוֹ דְּכָל אִלֵּין), for this Yirat Hashem (בְּגִין דְּהַאי יִרְאַת יְיָ׳), holds all those inheritances (נָקִיט כָּל אִינּוּן נַחֲלִין), and she becomes a treasury for them all (וְאִיהִי אִתְעָבִידַת אוֹצָר לְכֻלְּהוּ). And when all those treasures go forth from her (וְכַד נָפְקִין מִנָּהּ כָּל אִינּוּן גְּנִיזִין כֻּלְּהוּ), she brings them out through accounting (אַפִּיק לוֹן בְּחוּשְׁבָּנָא). From where do we know this? (מְנָלָן). For it is written (דִּכְתִּיב): “Your eyes are pools in Ḥeshbon” (עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן) (Shir haShirim 7).

In Ḥeshbon—indeed by accounting she acts (בְּחֶשְׁבּוֹן וַדַּאי עָבִיד), and brings forth those pools of water (וְאַפִּיק אִינּוּן בְּרֵכוֹת מַיִם), and oversees to bring out everything through accounting (וְאַשְׁגַּח לְאַפָּקָא כֹּלָּא בְּחוּשְׁבָּנָא). Some say: and she gives drink to all (נ״א: וְאַשְׁקוּ לְכֹלָּא). And for this reason it is called faith (וְעַל דָּא אִקְרֵי אֱמוּנָה). And in all of it, it is called faith (וּבְכֹלָּא אִקְרֵי אֱמוּנָה), and this we have established (וְהָא אוֹקִימְנָא). And if even here there was need for visible faith (וּמַה אִי הָכָא אִצְטְרִיךְ לְאַחֲזָאָה מְהֵימְנוּתָא), how much more so in all other matters of the world (לִשְׁאַר מִלֵּי דְּעָלְמָא עַל אַחַת כַּמָּה וְכַמָּה). And for this reason (וְעַל דָּא), Kudsha Berikh Hu made known to all Yisrael (קוּדְשָׁא בְּרִיךְ הוּא הֲוָה אוֹדַע לְהוּ לְכָל יִשְׂרָאֵל), the secret of their faith (רָזָא דִּמְהֵימְנוּתָא דִּילְהוּ), in all that they did (בְּכָל מַה דְּעָבְדוּ), and all was spoken (וְכֹלָּא אִתְּמַר).

Rabbi Yosei and Rabbi Yitzḥak were walking on the road (רִבִּי יוֹסֵי וְרִבִּי יִצְחָק הֲווֹ אַזְלֵי בְּאָרְחָא). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), surely Kudsha Berikh Hu was favorably disposed toward Betzalel for the making of the Mishkan (וַדַּאי דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ בִּבְצַלְאֵל לַעֲבִידַת מַשְׁכְּנָא), more than all of Yisrael (יַתִּיר מִכָּל יִשְׂרָאֵל). Why is that? (אֲמַאי). He said to him (אָמַר לֵיהּ), the name causes it (שְׁמָא גָּרִים), and behold, it has been established (וְהָא אוֹקְמוּהָ), that Kudsha Berikh Hu sets names in the earth (דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁוֵּי שְׁמָהָן בְּאַרְעָא), to be crowned with them (לְאִתְעַטְּרָא) Some say: to be awakened through them (ס״א לְאִתְעַרָא), and to perform work in the world with them (וּלְמֶעְבַּד בְּהוּ עֲבִידְתָּא בְּעָלְמָא). This is what is written (הֲדָא הוּא דִּכְתִּיב): “Who placed desolations in the earth” (אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ) (Psalms 46).

He said to him (אָמַר לֵיהּ), this is a secret (רָזָא אִיהוּ הָכָא): Yehudah was originally from the left side (יְהוּדָה מִסְּטַר שְׂמָאלָא הֲוָה), and returned and was joined to the right (וְאַהְדָּר וְאִתְדַּבָּק בִּימִינָא). And for this reason (וְעַל דָּא), from this side was the Mishkan made (בְּסִטְרָא דָּא אִתְעָבִיד מַשְׁכְּנָא), beginning from the left side (שָׁארֵי מִסְּטַר שְׂמָאלָא), and was joined to the right side (וְאִתְדַּבָּק בִּסְטַר יְמִינָא), and afterward, this was integrated with that (וּלְבָתַר אִתְכְּלִיל דָּא בְּדָא), and all became right (וְאִתְעֲבִיד כֹּלָּא יְמִינָא). In this manner is Orayta (כְּגַוְונָא דָּא אוֹרַיְּיתָא): it begins from the left (שָׁארֵי מִשְּׂמָאלָא), and is joined to the right (וְאִתְדַּבָּק בִּימִינָא), and this is integrated with that (וְאִתְכְּלִיל דָּא בְּדָא), and all becomes right (וְאִתְעֲבִיד כֹּלָּא יְמִינָא).

Re’uven began from the right (רְאוּבֵן שָׁרָא מִימִינָא), and turned aside to the left (וְסָטָא לִשְׂמָאלָא), and those other tribes took part with him (וְנַטְלוּ עִמֵּיהּ אִינּוּן שְׁאַר שְׁבָטִין), who are the left (דְּאִינּוּן שְׂמָאלָא), because he began from the right and turned to the left (בְּגִין דְּשָׁארִי מִימִינָא וְסָטָא לִשְׂמָאלָא).