Daf 238a (דַּף רל״ח ע״א)

Come and see (תָּא חֲזֵי): on the day of Rosh haShanah (בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה), the world is judged (עָלְמָא אִתְּדָּן). And the Holy Court — Kudsha Berikh Hu (וּבֵי דִּינָא קַדִּישָׁא (קוּדְשָׁא בְּרִיךְ הוּא) sits and judges the whole world (יָתִיב, וְדָן כָּל עָלְמָא). And that Sitra achra stands from this side (וְהַהוּא סִטְרָא אַחֲרָא קָאִים מִסִּטְרָא דָּא), and all those who were judged to death he watches over them, and they are marked before him (וְכָל אִינּוּן דְּאִתְּדָנוּ לְמוֹתָא אַשְׁגַּח עָלַיְיהוּ, וְאִתְרְשִׁימוּ קָמֵיהּ).

And at the time when Yisrael arouse mercy with the sound of the shofar (וּבְשַׁעֲתָא דְּיִשְׂרָאֵל מִתְעָרֵי רַחֲמֵי, בְּהַהוּא קוֹל שׁוֹפָר), then all is confounded before him, and he does not know nor regard those judged (כְּדֵין אִתְעַרְבְבָא לֵיהּ כֹּלָּא, דְּלָא יָדַע וְלָא מַשְׁגַּח, בְּאִינּוּן דְּאִתְּדָנוּ). Until afterward, all those who did not return in repentance, and death was decreed upon them, surely writs go out from the King’s house and are delivered to him (עַד דִּלְבָתַר כָּל אִינּוּן דְּלָא מְהַדְּרֵי בְּתִיּוּבְתָּא, וְאִגְזַר עָלַיְיהוּ מוֹתָא, וַדַּאי נָפְקִין פִּתְקִין מִבֵּי מַלְכָּא, וְאִתְמְסָרוּ לֵיהּ). And once they are delivered to him, they are not returned until judgment is carried out (כֵּיוָן דְּאִתְמְסָרוּ לֵיהּ, לָא אָהַדְרוּ פִּתְקִין, עַד דְּאִתְעָבִיד דִּינָא). And all Yisrael need to guard themselves from him (וְיִשְׂרָאֵל כֻּלְּהוּ, בַּעְיָין לְאִסְתַּמְּרָא מִנֵּיהּ), all the more so each individual man (כָּל שֶׁכֵּן בַּר נָשׁ בִּלְחוֹדוֹי).

For in the supernal secret above, we need to guard ourselves and to give him in every month, when the moon is renewed, one goat (דְּהָא בְּרָזָא עִלָּאָה דִּלְעֵילָּא, בָּעֵינָן לְאִסְתַּמְּרָא, וּלְמֵיהַב לֵיהּ בְּכָל יַרְחָא וְיַרְחָא, כַּד סִיהֲרָא בָּעֵי לְאִתְחַדְּתָּא, חַד שָׂעִיר). In order that he not accuse the renewal (בְּגִין דְּלָא יְקַטְרֵג חַדְּתוּתָא [נ״א חַדְוָתָא]) and may take his portion as is fitting for him (וְיִטּוֹל חוּלָקֵיהּ כַּדְּקָא חֲזֵי לֵיהּ). And the holy moon may draw nourishment in holiness to be renewed properly (וְסִיהֲרָא קַדִּישָׁא לְיָנְקָא בִּקְדוּשָּׁה לְחַדְּתּוּתֵי כְּדְּקָא יֵאוֹת). And when she is renewed every month (וְכַד מִתְחַדְּשָׁא בְּכָל יַרְחָא וְיַרְחָא), therefore she is called “a youth” p1-20(בְּגִין כַּךְ אִקְרֵי נַעַר), and behold we have established this (וְהָא אוֹקִימְנָא). And this other one here, which is always in defilement and never departs from it (וְהַאי אַחֲרָא דָּא, דְּאִיהוּ תָּדִיר בִּמְסָאֲבוּ, וְלָא נָפִיק מִנֵּיה), is called “an old and foolish king” (אִקְרֵי מֶלֶךְ זָקֵן וּכְסִיל). And because of this (וּבְגִין כָּךְ), holy Yisrael, who are one nation (יִשְׂרָאֵל קַדִּישִׁין דְּאִינּוּן עַמָּא חַד), in the holy unity (בְּיִחוּדָא קַדִּישָׁא), Kudsha Berikh Hu gave them counsel to be delivered from all (קוּדְשָׁא בְּרִיךְ הוּא יָהִיב לוֹן עֵיטָא, לְאִשְׁתְּזָבָא מִכֹּלָּא).

Happy are they in this world and in the world to come (זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי), as it is written: “And your people, all of them righteous, forever shall inherit the land, the branch of My planting, the work of My hands, to be glorified” (דִּכְתִּיב, וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִרְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60). “It is written: ‘And they brought the Mishkan to Moshe…’” (כְּתִיב וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה וְגוֹ׳) (Exodus 39). “And from above the firmament” (כְּתִיב וּמִמַּעַל לָרָקִיעַ) (Ezekiel 1) — this is the firmament (דָּא אִיהוּ רְקִיעָא), which stands upon the four living creatures (דְּקַיְּימָא עָלַיְיהוּ דְּאַרְבַּע חֵיוָון). For when they are aroused within one air that strikes them (דְּכַד מִסְתַּלְּקֵי בְּגוֹ חַד אֲוֵירָא דְּבָטַשׁ בְּהוּ), they do not lift their heads to gaze above (לָא זַקְפִין רֵישָׁא לְאִסְתַּכְּלָא לְעֵילָּא).

Because the spirit of the living creature strikes within all of them (בְּגִין דְּהַהוּא רוּחַ הַחַיָּה, בָּטַשׁ בְּכֻלְּהוּ), and in that spirit all are elevated (וּבְהַהוּא רוּחַ מִסְתַּלְּקֵי כֻּלְּהוּ). As it is written: “And when the living creatures were lifted up from the earth, the wheels were lifted up with them” (דִּכְתִּיב, וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים לְעֻמָּתָם) (Ezekiel 1). And it is written: “For the spirit of the living creature was in the wheels” (וּכְתִיב כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים) (Ezekiel 1). Why are they elevated? (אֲמַאי מִסְתַּלְּקֵי).

Because when that air strikes upon them (אֶלָּא כַּד בָּטַשׁ הַהוּא אֲוִירָא עָלַיְיהוּ), it ascends into those four that are under that living creature (סָלִיק לְאִלֵּין אַרְבַּע דִּתְחוֹת הַאי חַיָּה), and they ascend with her above (וְאִינּוּן סַלְקֵי לָהּ לְעֵילָּא), until they reach the supernal radiance (עַד דְּמַתְיָין לָהּ לְגַבֵּי זִהֲרָא עִלָּאָה).

And this is the secret of what is written: “Virgins, her companions that follow her, shall be brought to You” (וְהַיְינוּ רָזָא דִּכְתִּיב, בְּתוּלוֹת אַחֲרֶיהָ רְעוֹתֶיהָ מוּבָאוֹת לָךְ) (Psalms 45). For these four are called so (בְּגִין דְּהָנֵי אַרְבַּע אִקְרוּן הָכִי), and they do not depart from this living creature (וְלָא זָזוּ מִן חַיָּה דָּא), which is the throne (דְּאִיהִי כּוּרְסְיָיא), forever (לְעָלְמִין). And they ascend her from below to above (וְסָלְּקִין לָהּ מִתַּתָּא לְעֵילָּא), to prepare the throne toward above (לְאַתְקְנָא כּוּרְסְיָיא לְגַבֵּי עֵילָּא). And the secret of this is: “And they bore up the ark, and it was lifted above the earth” (וְרָזָא דָּא וַיִּשְׂאוּ אֶת הַתֵּבָה וַתָּרָם מֵעַל הָאָרֶץ) (Bereshit 7). And when it is elevated above (וְכַד אִסְתָּלָקַת לְעֵילָּא), and these ascend with her (וְאִלֵּין סַלְּקִין לָהּ), then it is written: “And they brought the Mishkan to Moshe” (כְּדֵין כְּתִיב, וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה) (Exodus 39). “And they brought the Mishkan” (וַיָּבִיאוּ אֶת הַמִּשְׁכָּן) — as you say: “Shall be brought to You” (כְּמָה דְאַתְּ אָמֵר מוּבָאוֹת לָךְ) (Psalms 45). And it is written: “And they bore up the ark” (וּכְתִיב וַיִּשְׂאוּ אֶת הַתֵּבָה) (Bereshit 7). “To Moshe” (אֶל מֹשֶׁה) — as you say: “And upon it the likeness as the appearance of a man above upon it” (כְּמָה דְאַתְּ אָמֵר דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה) (Ezekiel 1).

And this is the secret of “Adam” (וְהַיְינוּ רָזָא דְּאָדָם). And from where do we know that he is called Adam? (וּמְנָלָן דְּאִקְרֵי אָדָם). Because it is written: “My spirit shall not abide in Adam forever, for he also is flesh” (דִּכְתִּיב לֹא יָדוֹן רוּחִי בָאָדָם לְעוֹלָם בְּשַׁגַּם הוּא בָּשָׂר) (Bereshit 6). And this is Moshe (וְהַיְינוּ מֹשֶׁה). And because of this, upon this throne (וּבְגִין כָּךְ, עַל הַאי כּוּרְסְיָיא), the likeness of Adam rests upon it (דִּיּוּקְנָא דְּאָדָם קַיְּימָא עָלֵיהּ) — and this is Moshe (וְהַיְינוּ מֹשֶׁה). “And they brought the Mishkan” (וַיָּבִיאוּ אֶת הַמִּשְׁכָּן) — these four living creatures, when they ascend as we have said (אִלֵּין אַרְבַּע חֵיוָון, כַּד סַלְּקִין כִּדְקַאמְרָן). “And they brought the Mishkan” (וַיָּבִיאוּ אֶת הַמִּשְׁכָּן) — these are all the forms of the body (אִלֵּין כָּל שַׁיְיפִין דְּגוּפָא), that all are in supernal desire (דְּכֻלְּהוּ בְּתִיאוּבְתָּא קַדִּישָׁא). Rabbi Abbahu said (אָמַר רַבִּי אַבָּהוּ): all are joined in it (כֻּלְּהוּ אַחֲדִין בֵּיהּ), to cleave male and female as one (לְאִתְדַּבְּקָא דְּכַר וְנוּקְבָּא כַּחֲדָא). “And they brought the Mishkan” (וַיָּבִיאוּ אֶת הַמִּשְׁכָּן), to bring in the bride to the ḥuppah at first (לְמֵיעַל כַּלָּה לַחוּפָּה בְּקַדְמִיתָא).

They need to elevate her (אִינּוּן צְרִיכִין לְסַלְּקָא לָהּ), and to bring her to him (וּלְאַיְיתָאָה לָהּ לְגַבֵּיהּ). And afterward he comes to her always (וּלְבָתַר אִיהוּ יֵיתֵי לְגַבָּהּ תָּדִיר). And behold, we have established this (וְהָא אוֹקִימְנָא). “And they brought the Mishkan” (וַיָּבִיאוּ אֶת הַמִּשְׁכָּן) the secret of all those who bind the bonds of union (רָזָא דְּכָל אִינּוּן דְּקַשְׁרֵי קִשְׁרִין דְּיִחוּדָא), and unite the union of the mysteries of faith every day (וְיַחְדֵי יִחוּדָא דְּרָזֵי דִּמְהֵימְנוּתָא כָּל יוֹמָא). These four living creatures (אֵלֶּין אַרְבַּע חֵיוָון) — they elevate her to this throne (אִינּוּן סַלְּקִין לָהּ לְכוּרְסְיָיא דָּא), until they bring her to Moshe (עַד דְּאַתְיָין לָהּ לְגַבֵּי מֹשֶׁה). And once they cleave her to Moshe (וְכֵיוָן דְּדַבְקֵי לָהּ לְגַבֵּי מֹשֶׁה), then they are those who cause blessing to flow from the fountain of life (כְּדֵין אִינּוּן הֲווֹ דְּרָוְוחֵי בִּרְכָאן מִמְקוֹרָא דְּחַיֵּי), by this secret, in the bond of union, which are bonds (עַל רָזָא דָּא, בְּקִשּׁוּרָא דְּיִחוּדָא דְּאִינּוּן קִשְׁרִין).

And the secret of this: when the union of all is bound as it should be (וְרָזָא דָּא, כַּד מִתְקַשְּׁרִין יִחוּדָא דְּכֹלָּא כַּדְקָא יֵאוֹת), the secret of this is what is written: “And Moshe saw all the work, and Moshe blessed them” (וְרָזָא דָּא כְּתִיב, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְגוֹ׳, וַיְבָרֶךְ אוֹתָם מֹשֶׁה) (Exodus 39). They cause blessings to flow from the place of the rung in which Moshe abides (רַוְוחֵי בִּרְכָאן מֵאֲתָר דַּרְגָּא דְּמֹשֶׁה שַׁרְיָא בֵּיהּ). And this is: “the wise-hearted men who did all the work of the holy place” (וְדָא אִיהוּ הַחֲכָמִים הָעוֹשִׂים אֵת כָּל מְלֶאכֶת הַקֹּדֶשׁ) (Exodus 36) — because they knew how to arrange the work of holiness as was fitting (בְּגִין דְּאִינּוּן יַדְעֵי לְסַדְּרָא עֲבִידְתָּא דְּקוּדְשָׁא כַּדְקָא חֲזֵי).