Daf 236a (דַּף רל״ו ע״א)

What is written above? (מַה כְּתִיב לְעֵילָּא) “And all the wise-hearted men came, those who were doing all the work of the holy place…” (וַיָּבֹאוּ כָּל הַחֲכָמִים הָעוֹשִׂים אֵת כָּל מְלֶאכֶת הַקֹּדֶשׁ וְגוֹ׳) (Exodus 36). Who are the wise who do? (מַאן אִינּוּן חֲכָמִים הָעוֹשִׂים). These are the right and the left (אִלֵּין אִינּוּן יְמִינָא וּשְׂמָאלָא), and all the sides (וְכָל שְׁאַר סִטְרִין), which are the paths and ways to raise into the Sea (דְּאִינּוּן אוֹרְחִין וּשְׁבִילִין לְאַעֲלָא גּוֹ יַמָּא), and to fill it (וּלְמַלְיָא לֵיהּ). And they made the Mishkan above (וְאִינּוּן עַבְדוּ מַשְׁכְּנָא לְעֵילָּא), and prepared it (וְאַתְקִינוּ לֵיהּ).

In this likeness below (כְּגַוְונָא דָּא לְתַתָּא): Bezalel and Oholiav made (וְעָשָׂה בְּצַלְאֵל וְאָהֳלִיאָב). This one on the side of the right (דָּא בִּסְטָר יְמִינָא), and this one on the side of the left (וְדָא בִּסְטָר שְׂמָאלָא). Bezalel to the right (בְּצַלְאֵל לִימִינָא), and Oholiav to the left (וְאָהֳלִיאָב לִשְׂמָאלָא). This one from Yehudah (דָּא מִיהוּדָה), and this one from Dan (וְדָא מִדָּן). And afterward: “And every wise-hearted man came” (וּלְבָתַר וְכֹל אִישׁ חֲכַם לֵב, וַיָּבֹאוּ כָּל הַחֲכָמִים הָעוֹשִׂים). And behold, we have established (וְהָא אוֹקִימְנָא), and all is in the likeness of above (וְכֹלָּא כְּגַוְונָא דִּלְעֵילָּא).

On that day when the Mishkan was erected (בְּהַהוּא יוֹמָא דְּאִתְּקַם מַשְׁכְּנָא), death was nullified from the world (אִתְבָּטַל מוֹתָא מֵעָלְמָא). “Nullified” do not say, but removed from the world (אִתְבָּטַל לָא תֵּימָא, אֶלָּא אִסְתַּלָּק מֵעָלְמָא), that it could not rule (דְּלָא יָכִיל לְשַׁלְּטָאָה), as we have established (כְּמָה דְּאוֹקִימְנָא). For the evil inclination will not be nullified from the world (בְּגִין דְּלָא יִתְבְּטַל יֵצֶר הָרָע מֵעָלְמָא), until King Mashiaḥ comes (עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא), and Kudsha Berikh Hu rejoices in His works (וְקוּדְשָׁא בְּרִיךְ הוּא יַחְדֵּי בְּעוֹבָדוֹי). And then it is written: “He will swallow up death forever” (וּכְדֵין כְּתִיב בִּלַּע הַמָּוֶת לָנֶצַח) (Isaiah 25). When the Mishkan was erected by the hand of Moshe (כַּד אִתְּקַם מַשְׁכְּנָא עַל יְדֵי דְּמֹשֶׁה), then the power of the evil inclination was separated (כְּדֵין אִתְפְּרָשַׁת חֵילָא דְּיֵצֶר הָרָע), and subdued (וְאִתְכַּפְיָא), and was not able to rule (וְלָא הֲוָה יָכִיל לְשַׁלְּטָאָה). In that hour Samael, the mighty wrath of the left (בְּהַהִיא שַׁעֲתָא, אִתְפְּרַשׁ סָמָאֵ״ל, תַּקִּיפָא רוּגְזָא דִּשְׂמָאלָא), was separated from the strength of the evil serpent (מֵעַל תּוּקְפָּא דְּחִוְיָא בִּישָׁא), and was not able to rule over the world (וְלָא יָכִיל לְשַׁלְטָא עַל עָלְמָא), nor to attach himself to man and lead him astray (וְלָא יָכִיל לְאִתְחַבְּרָא בֵּיהּ בְּבַר נָשׁ, וּלְמִסְטֵי לֵיהּ).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): when Yisrael made the calf (כַּד עָבְדוּ יִשְׂרָאֵל יַת עֶגְלָא), what is written? (מַה כְּתִיב) “And Moshe took the tent and pitched it outside the camp” (וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה). What is the reason? (מַאי טַעֲמָא). Because he saw the evil inclination going among them (בְּגִין דְּחָמָא יֵצֶר הָרָע דְּהֲוָה אָזִיל בֵּינַיְיהוּ). Moshe said: the side of holiness cannot dwell within the side of defilement (אָמַר מֹשֶׁה, סִטְרָא דִּקְדוּשָּׁה לָא תִּשְׁרֵי בְּגוֹ סִטְרָא דִּמְסָאֲבָא).

Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): whenever the side of holiness rules (כָּל זִמְנָא דְּסִטְרָא דִּקְדוּשָּׁה שַׁלְטָא), the side of defilement cannot rule (סִטְרָא מְסָאֲבָא לָא יָכִיל לְשַׁלְּטָאָה), and is subdued before it (וְאִתְכַּפְיָא קַמֵּיהּ). And upon this we have learned (וְעַל דָּא תָּנֵינָן): whenever Yerushalayim shall be full (כָּל זִמְנָא דִּיְרוּשָׁלַם תִּהְיֶה מְלֵאָה), Tyre the guilty shall be destroyed (צוּר חַיָּיבָא יְהֵא חֲרֵבָה). He opened and said (פָּתַח וְאָמַר): “And she said to the servant: Who is this man that walks in the field to meet us? And the servant said…” (וַתֹּאמֶר אֶל הָעֶבֶד מִי הָאִישׁ הַלָּזֶה הַהוֹלֵךְ בַּשָּׂדֶה לִקְרָאתֵינוּ וַיֹּאמֶר הָעֶבֶד וְגוֹ׳) (Bereshit 24). What is written above? (מַה כְּתִיב לְעֵילָּא) “And Rivkah lifted her eyes and saw Yitzḥak, and she fell from off the camel” (וַתִּשָּׂא רִבְקָה אֶת עֵינֶיהָ וַתֵּרֶא אֶת יִצְחָק וַתִּפּוֹל מֵעַל הַגָּמָל) (Bereshit 24). Why was this verse necessary to be written in the Orayta? (הַאי קְרָא אֲמַאי אִצְטְרִיךְ לְמִכְתַּב בְּאוֹרַיְיתָא). And further (וְתוּ): is it because she saw the beauty of Yitzḥak (וְכִי בְּגִין דְּחָמָאת שְׁפִירוּ דְּיִצְחָק), what reason was there that she trembled and slipped from the camel? (מַאי טַעֲמָא אִתְרְכִּינַת מִגַּמְלָא). But this verse is a secret (אֶלָּא, הַאי קְרָא רָזָא אִיהוּ).

Come and see (תָּא חֲזֵי): “And she saw Yitzḥak” (וַתֵּרֶא אֶת יִצְחָק) — from where did she know that it was Yitzḥak? (מְנָא יָדְעָא דְּאִיהוּ יִצְחָק). Rather: “And she saw Yitzḥak” (אֶלָּא וַתֵּרֶא אֶת יִצְחָק) — in that hour she saw what she had not known before (חֲמָאת בְּהַהִיא שַׁעֲתָא מָה דְּלָא יָדְעָת). Some say: at the hour that Rivkah came near to Yitzḥak, that was the time of the afternoon prayer, and in that moment judgment was aroused in the world (ס״א בִּשְׁעָתָא דְּמָטַת רִבְקָה לְגַבֵּי דְּיִצְחָק, שַׁעֲתָא דִּצְלוֹתָא דִּמְנְחָה הֲוָת, וּבְהַהוּא זִמְנָא דִּינָא אִתְעֲר בְּעָלְמָא). And she saw him in the wrath of harsh judgment (וְחָמָאת לֵיהּ בְּרוּגְזָא דְּדִינָא קַשְׁיָא). And she saw that the completion of that harsh wrath is the camel below (וְחָמָאת דְּהָא סִיּוּם דְּרוּגְזָא קַשְׁיָא אִיהוּ גָּמָל לְתַתָּא). And this is the secret of death (וְדָא אִיהוּ רָזָא דְּמוֹתָא). And therefore she trembled and cast herself from that camel (וּבְגִין כַּךְ אִתְרְכִּינַת וְאַשְׁמִיטַת גַּרְמָהּ מֵהַהוּא גָּמָל). For when harsh judgment is aroused (דְּהָא כַּד אִסְתָּכַּל דִּינָא קַשְׁיָא), that camel is strengthened (הַהוּא גָּמָל אִתְתַּקַּף). And because of this she cast herself from it and did not remain there (וּבְגִין כַּךְ אַשְׁמִיטַת גַּרְמָהּ מִינֵּהּ, וְלָא יַתְבַת תַּמָּן). Some say: the secret of death — and when that harsh judgment is aroused, that camel is strengthened, and because of this she trembled and cast herself from that camel (ס״א רָזָא דְּמוֹתָא, וּכְדְּהַאי דִּינָא קַשְׁיָא אִתְעַר, הַהוּא גָּמָל אִתְתַּקַּף, וּבְגִין כָּךְ אִתְרְכִּינַת וְאַשְׁמִיטַת גַּרְמָהּ מֵהַהוּא גָּמָל).

Come and see (תָּא חֲזֵי): this camel (הַאי גָּמָל), this is the secret of what is written: “And his recompense He shall render to him” (הַיְינוּ רָזָא דִּכְתִיב, וּגְמוּלוֹ יְשַׁלֵּם לוֹ) (Proverbs 19). This is the recompense for the guilty ones (דָּא גְּמוּל דְּאִינּוּן חַיָּיבַיָּא), as it is written: “Woe to the wicked! Evil! For the recompense of his hands shall be done to him” (דִּכְתִיב, אוֹי לְרָשָׁע רָע, כִּי גְּמוּל יָדָיו יֵעָשֶׂה לּוֹ) (Isaiah 3). And this is the camel (וְהַאי אִיהוּ גָּמָל), that stands to consume all and to vomit out all (דְּקַיְּימָא לְאָכְלָא כֹּלָּא, וּלְשֵׁיצָאָה כֹּלָּא). And this is always prepared to go against the sons of men (וְהַאי אִיהוּ זַמִּין תָּדִיר לָקֳבֵל בְּנֵי נָשָׁא). Some say: to kill, some say: to injure (נ״א לִקְטָלָא, נ״א לְחַבָּלָא). And because of this (וּבְגִין כַּךְ), whoever sees in his dream a camel (הַאי מַאן דְּחָמֵי בְּחֶלְמֵיהּ גָּמָל), they show him that death has been decreed upon him (אַחְמִיוּ לֵיהּ מוֹתָא דְּאִתְגְּזָרַת עָלֵיהּ), and he is delivered from it p1-18(וְאִשְׁתְּזִיב מִנֵּיהּ).

Come and see (תָּא חֲזֵי): this side of defilement is called thus (הַאי סִטְרָא דִּמְסָאֲבָא אִקְרֵי הָכִי), that causes death to all the world (דְּגָרִים מִיתָא לְכָל עָלְמָא). And this was what seduced Adam and his wife (וְהַאי הֲוָה דְּאַסְטֵי לְאָדָם וּלְאִתְּתֵיהּ). And the one who rides upon it is Samael (וְהַהוּא דְּרָכִיב עָלֵיהּ אִיהוּ סָמָאֵ״ל). And he comes to mislead the world (וְאִיהוּ אָתָא לְמִטְעֵי עָלְמָא), and caused death to all (וְגָרַם מוֹתָא לְכֹלָּא). And therefore he came and rules over all (וּבְגִין כַּךְ אָתָא וְשָׁלִיט עַל כֹּלָּא). Adam drew him to himself (אָדָם אִיהוּ אַמְשִׁיךְ לֵיהּ לְגַבֵּיהּ). And once he drew him to himself (וְכֵיוָן דְּאִיהוּ אַמְשִׁיךְ לֵיהּ לְגַבֵּיהּ), then he was drawn after them until he seduced them (כְּדֵין אִיהוּ אִתְמְשָׁךְ אֲבַתְרַיְיהוּ, עַד דְּאַסְטֵי לוֹן). And because of this, Shlomo said (וּבְגִין כַּךְ אָמַר שְׁלמֹה): “And do not come near the door of her house” (וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ) (Proverbs 5). For whoever comes near to her house (דְּכָל מַאן דְּאִתְקְרִיב לְבֵיתָהּ), then she comes out and is bound and drawn after him (כְּדֵין אִיהִי נַפְקַת וּמִתְקַשְּׁרָת וְאִתְמַשְּׁכַת אֲבַתְרֵיהּ). And because of this, Rivkah (וְעַל דָּא רִבְקָה), when she saw that she was about to cleave to the side of harsh judgment (כַּד חָמָאת דְּהֲוָה לֵיהּ לְאִתְדַּבְּקָא בְּסִטְרָא דְּדִינָא קַשְׁיָא), when she saw Yitzḥak in the secret of harsh judgment (כֵּיוָן דְּחָמָאת לֵיהּ לְיִצְחָק בְּרָזָא דְּדִינָא קַשְׁיָא), and she saw that from that side another strong judgment went forth (וְחָמָאת דְּמֵהַהוּא סִטְרָא נָפַק דִּינָא אַחֲרָא תַּקִּיפָא), from the defilement of gold (מִזּוֹהֲמָא דְּדַהֲבָא). When she saw this (כַּד חָמָאת הַאי), immediately “she fell from off the camel” (מִיַּד וַתִּפּוֹל מֵעַל הַגָּמָל) (Bereshit 24), in order to be weakened from judgment, from that defilement (בְּגִין לְאִתְרַפוּיֵי מִן דִּינָא מֵהַהוּא זוּהֲמָא). It is written: “The voice of Hashem renders recompense to His enemies” (כְּתִיב קוֹל יְיָ׳ מְשַׁלֵּם גְּמוּל לְאוֹיְבָיו) (Isaiah 66), from that defilement (מֵהַהוּא זוּהֲמָא).