Daf 239b (דַּף רל״ט ע״ב)

And because of this, this sitra achra was given into the hand of the Kohen (וְעַל דָּא אִתְיְיהִיבַת הַאי סִטְרָא אַחֲרָא, בִּידָא דְּכַהֲנָא), as it is written: “Command Aharon and his sons, saying” (צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר) (Leviticus 6). The secret here (רָזָא הָכָא), as we have established (דְּהָא אוֹקִימְנָא), is that “command” (tzav) always alludes to idolatry and worship of the stars and constellations (לֵית צַו אֶלָּא עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And here it was given into his hand (וְהָכָא אִתְיְיהִיבַת לֵיהּ), to burn away that evil thought (לְאִתּוֹקְדָא הַהִיא מַחֲשָׁבָה רָעָה), and to remove it from holiness (וּלְאַעְבְּרָא לָהּ מִגּוֹ קוּדְשָׁא), by this desire that ascends above (בְּהַאי רְעוּתָא דְּסַלְּקָא לְעֵילָּא), and through this smoke and by the fat-offerings that are burned (וּבְהָא תְּנָנָא, וְתַרְבִּין דְּאִתּוֹקְדָן), in order to remove it from holiness (בְּגִין לְאִתְעַבְּרָא מִן קוּדְשָׁא).

And this “command” (tzav) stands in their authority (וְהַאי צַו, בִּרְשׁוּתַיְיהוּ קַיְּימָא), to separate it from holiness (לְאַפְרָשָׁא לָהּ מִן קוּדְשָׁא), through this offering (מִגּוֹ הַאי קָרְבָּנָא). And if you would say: “Command the Children of Yisrael” (צַו אֶת בְּנִי יִשְׂרָאֵל) (Numbers 28), so it is also — for that too stands in their authority (הָכִי נָמֵי, דְּהָא בִּרְשׁוּתַיְיהוּ קַיְּימָא), whenever they perform the will of their Master (כָּל זִמְנָא דְּעַבְדֵי רְעוּתָא דְּמָארֵיהוֹן), that it cannot rule over them (דְּלָא יַכְלָא לְשַׁלְּטָאָה עָלַיְיהוּ).

And this entire verse comes to show the secret of the matter (וְהַאי קְרָא כֹּלָּא, אַתְיָא לְאַחֲזָאָה רָזָא דְּמִלָּה), to crown that ruach kudsha above, above (לְאַעְטְּרָא לְהַהוּא רוּחַ קוּדְשָׁא, לְעֵילָּא לְעֵילָּא), and to separate from it that spirit of defilement (וּלְאַפְרְשָׁא לָהּ לְדָא רוּחַ טוּמְאָה), to lower it below, below (לְנַחְתָּא לָהּ לְתַתָּא לְתַתָּא) — this by desire and prayer, as we have said (דָּא בִּרְעוּתָא וּבִצְלוֹתָא כִּדְקַאמְרָן), and this by the act of the sacrifice (וְדָא בְּעוֹבָדָא), all as is fitting (כֹּלָּא כִּדְקָחָזֵי לֵיהּ). And this verse proves concerning them (וְהַאי קְרָא מוֹכַח עָלַיְיהוּ), for it is written: “Command Aharon and his sons, saying” (צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר).

“Command” (צַו) — this is idolatry, the worship of the stars and constellations, the unclean spirit (דָּא עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת רוּחַ מִסְאֲבָא). “Saying” (לֵאמֹר) — this is the woman, who is called “the fear of Hashem” (דָּא אִתְּתָא, דְּאִקְרֵי יִרְאַת יְיָ׳) (Proverbs 31). It is written here “saying” (כְּתִיב הָכָא לֵאמֹר), and it is written there “saying” (וּכְתִיב הָתָם לֵאמֹר) (Jeremiah 3:1), “If a man sends away his wife…” — and this we have established (וְהָא אוּקְמוּהָ). And therefore, all is said, and the Kohen stands to rectify everything (וּבְגִין כָּךְ, כֹּלָּא אִתְּמַר, וְכַהֲנָא קַיְּימָא לְאַתְקְנָא כֹּלָּא), in the secret of “Adam and Behemah” p1-23(בְּרָזָא דְּאָדָם וּבְהֵמָה). Happy is the portion of the Righteous in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי), those who know the paths of Orayta and walk in it in the straight way (לְאִינּוּן יַדְעֵי אָרְחֵי דְּאוֹרַיְיתָא, וְאַזְלֵי בָּהּ בְּאֹרַח קְשׁוֹט). Upon them it is written: “Hashem — upon them they shall live” (עָלַיְיהוּ כְּתִיב, יְיָ׳ עֲלֵיהֶם יִחְיוּ) (Isaiah 38). What is “upon them”? These are the paths of Orayta (מַאי עֲלֵיהֶם. אִלֵּין אָרְחוֹי דְּאוֹרַיְיתָא). “They shall live” — they shall endure in this world and in the World to Come (יִחְיוּ, יִתְקַיְימוּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי).

Come and see (תָּא חֲזֵי): it is written, “This is the Torah of the burnt offering (Olah)” (זֹאת תּוֹרַת הָעוֹלָה) (Leviticus 6). Rabbi Chiyya said (אָמַר רִבִּי חִיָיא), this verse we have established in this way (הַאי קְרָא אוֹקִימְנָא לֵיהּ בְּהַאי גַּוְונָא): “This is the Torah” (זֹאת תּוֹרַת) — this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “the burnt offering (Olah)” (הָעוֹלָה) — that which ascends and is crowned above, above (דְּאִיהִי סַלְקַת וְאִתְעַטְּרַת לְעֵילָּא לְעֵילָּא), to be bound as is fitting (לְאִתְקַשְּׁרָא כְּדְקָא יֵאוֹת), until the place which is called Kodesh haKodashim (עַד אֲתָר דְּאִקְרֵי קֹדֶשׁ הַקָּדָשִׁים).

Another matter: “This is the Torah” (דָּבָר אַחֵר, זֹאת תּוֹרַת) — this is Knesset Yisrael (דָּא כְּנֶסֶת יִשְׂרָאֵל). “the burnt offering (Olah)” (הָעוֹלָה) — this is the evil thought (דָּא מַחֲשָׁבָה רָעָה), which ascends upon the desire of a person (דְּאִיהִי סַלְּקָא עַל רְעוּתָא דְּבַר נָשׁ), to mislead him from the path of truth (לְאַסְטָאָה לֵיהּ מֵאוֹרְחָא דִּקְשׁוֹט). “It is the burnt offering (Olah)” (הִיא הָעוֹלָה) — it is she who ascends (הִיא הִיא דְּסַלְּקָא), and leads a person astray (וְאַסְטִיאַת לֵיהּ לְבַר נָשׁ). Therefore, it must be burned with fire (בָּעֵי לְאוֹקְדָא לֵיהּ בְּנוּרָא), so that no place is given to her to prevail (בְּגִין דְּלָא יִתְיָיהִיב לָהּ דּוּכְתָּא לְאַסְגָּאָה). And therefore: “On the burning upon the altar all night” (וּבְגִין כָּךְ, עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה).

What is “night”? This is Knesset Yisrael (מַאן לַיְלָה, דָּא כְּנֶסֶת יִשְׂרָאֵל), which comes to purify a person from that desire (דְּאַתְיָא לְדַכְּאָה לֵיהּ לְבַר נָשׁ, מֵהַהוּא רְעוּתָא). “Upon the burning” (עַל מוֹקְדָה) — because the River of Fire is the place to burn all those who do not stand in their existence (בְּגִין דִּי נָהָר דִּינוּר, אִיהוּ אֲתָר לְאוֹקְדָא לְכָל אִינּוּן, דְּלָא קַיְימֵי בְּקִיּוּמַיְיהוּ). For they enter into that fire which burns, and their dominion is removed from the world (דְּהָא עָאלִין לוֹן בְּהַהוּא נוֹרָא דְּדָלִיק, וּמְעַבְּרֵי שׁוּלְטָנֵהוֹן מֵעָלְמָא).

And therefore, so that it will not rule (וּבְגִין דְּלָא יִשְׁלוֹט), it must be “upon the burning upon the altar all night” (אִצְטְרִיךְ עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה), so that it is subdued and cannot rule (וְאִתְכַּפְיָיא וְלָא שַׁלְטָא). And because of this, when this is subdued, Knesset Yisrael ascends (וְעַל דָּא, כַּד אִתְכַּפְיָיא הַאי, סַלְּקָא כְּנֶסֶת יִשְׂרָאֵל), which is the Holy spirit (דְּאִיהִי רוּחַ קוּדְשָׁא), which ascends and is crowned above (דְּסַלְּקָא וְאִתְעַטְּרָא לְעֵילָּא), for her ascent happens when this other power is subdued and separated from her (דְּהָא סְלִיקוּ דִּילָהּ, כַּד אִתְכַּפְיָיא הַאי חֵילָא אַחֲרָא, וְאִתְפַּרְשָׁא מִינָּהּ). And therefore, in the secret of the sacrifice (וּבְגִין כָּךְ, בָּעֵינָן בְּרָזָא דְּקָרְבְּנָא), we must separate this sitra from the Holy spirit (לְאַפְרָשָׁא לְהַאי סִטְרָא מֵרוּחַ קוּדְשָׁא), and give it its portion (וּלְמֵיהַב לָהּ חוּלָקָא), so that the Holy spirit may ascend above (בְּגִין דְּרוּחַ קוּדְשָׁא אִסְתַּלָּק לְעֵילָּא).

Come and see (וְתָא חֲזֵי): at the time when the Beit haMikdash was built and established (בְּזִמְנָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא, וְאִתְעָבִיד), the Sitra achra was subdued and removed from the world (אִתְכַּפְיָיא סִטְרָא אַחֲרָא, וְאִסְתַּלָּק מֵעָלְמָא). And when it was removed from the world, and the Mishkan was established by the hand of Moshe (וְכַד אִסְתַּלָּק מֵעָלְמָא, וְאִתְּקַם מַשְׁכְּנָא עַל יְדָא דְּמֹשֶׁה), then it was established both above and below (כְּדֵין אִתְּקַם לְעֵילָּא וְתַתָּא). This is what is written: “And Moshe erected the Mishkan” (הֲדָא הוּא דִכְתִיב, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן) (Exodus 40). What is “and he erected” (מַאי וַיָּקֶם)? Rather, that he raised it up to ascend above, above (אֶלָּא דְּאוֹקִים לָהּ, לְאִסְתַּלְּקָא לְעֵילָּא לְעֵילָּא).

And because of this, “And Moshe erected” (וְעַל דָּא, וַיָּקֶם מֹשֶׁה) — one who raises up what has fallen, as one who raises up another who has fallen (מַאן דְּהֲוָה מָאִיךְ אוּקְמֵיהּ, כְּמַאן דְּאוֹקִים לְמַאן דְּנָפִיל). And in this manner, for the time to come it is written: “I will raise up the fallen sukkah of David” (כְּגַוְונָא דָּא, לְזִמְנָא דְּאָתֵי כְּתִיב, אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת) (Amos 9). It is written, “She has fallen, she shall rise no more, the virgin of Yisrael” (כְּתִיב, נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל) (Amos 5).

What is the meaning of “she shall rise no more” (מַאי לֹא תּוֹסִיף קוּם)? Some say: it implies that once, another time, she rose (מַשְׁמַע דְּחַד זִמְנָא אַחֲרָא קָמַת). Rather, at another time she rose (אֶלָּא בְּזִמְנָא אַחֲרָא קָמַת). She rose by her own power (הִיא קָמַת מִגַּרְמָהּ), and Kudsha Berikh Hu did not raise her (וְלָא אוֹקִים לָהּ קוּדְשָׁא בְּרִיךְ הוּא). For in the exile of Egypt (דְּהָא בְּגָלוּתָא דְּמִצְרַיִם), Kudsha Berikh Hu raised her (קוּדְשָׁא בְּרִיךְ הוּא אוֹקִים לָהּ), and performed many miracles (וְעֲבַד כַּמָּה נִסִּין), in order to raise her (בְּגִין לְאַקָּמָא לָהּ). But in the exile of Babylon (וּבְגָלוּתָא דְּבָבֶל), He did not raise her (הוּא לָא אוֹקִים לָהּ), for He did not perform miracles for them (בְּגִין דְּלָא עֲבַד לוֹן נִסִּין), since sin caused it (דְּגָרִים חוֹבָה). Rather, she rose by her own power (אֶלָּא הִיא קָמַת).

And the exiles ascended (וּסְלִיקוּ בְּנֵי גּוֹלָה), like those who had no redeemer (כְּאִינּוּן דְּלָא הֲוָה לוֹן פָּרוֹקָא), and the favor of Kudsha Berikh Hu was not upon them (וְלָא הֲוָה תִּיאוּבְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא עָלַיְיהוּ), since that sin caused it (בְּגִין דְּגָרַם הַהוּא חוֹבָא), namely those foreign women (דְּאִינּוּן נָשִׁים נָכְרִיּוֹת).

And therefore (וְעַל דָּא), Kudsha Berikh Hu did not raise Knesset Yisrael (קוּדְשָׁא בְּרִיךְ הוּא לָא אוֹקִים לָהּ לִכְנֶסֶת יִשְׂרָאֵל), and did not perform miracles and mighty deeds for her in that time as was fitting (וְלָא עָבֵד לָהּ נִסִּין וּגְבוּרָאן בְּהַהוּא זִמְנָא כְּדְּקָא יֵאוֹת). But in the time to come (אֲבָל לְזִמְנָא דְּאָתֵי), “she shall rise no more” is written (לֹא תוֹסִיף קוּם כְּתִיב) — meaning, not that she shall rise by her own power (לֹא תּוֹסִיף, קוּם מִגַּרְמָהּ), but that Kudsha Berikh Hu will raise her (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא יוֹקִים לָהּ), as it is written: “I will raise up the fallen sukkah of David” (דִּכְתִיב אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת) (Amos 9). And it is written: “And David their king, whom I will raise up for them” (וּכְתִיב וְאֵת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם) (Jeremiah 30). And therefore it is written here: “And Moshe erected the Mishkan” (וּבְגִין כָּךְ כְּתִיב הָכָא, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן). “And Moshe erected…” (וַיָּקֶם מֹשֶׁה וְגוֹ').

Come and see (תָּא חֲזֵי): When Moshe erected the Mishkan (כַּד אוֹקִים לֵיהּ מֹשֶׁה לְמַשְׁכְּנָא), another Mishkan arose with it (אִתְּקַם מַשְׁכְּנָא אַחֲרָא עִמֵּיהּ). And the supernal Mishkan (וּמַשְׁכְּנָא עִלָּאָה) was raised up (אוֹקִים [נ״א אוֹקִיר]) and supported all (וְסָעִיד כֹּלָּא), for the supernal Mishkan is hidden and concealed above, above (בְּגִין דְּמַשְׁכְּנָא עִלָּאָה, סָתִים וְגָנִיז אִיהוּ לְעֵילָּא לְעֵילָּא). And another Mishkan arose upon the lower Mishkan and stood over it (וּמַשְׁכְּנָא אַחֲרָא אִתְּקַם עַל מַשְׁכְּנָא דִּלְתַתָּא וְקַיְּימָא עָלֵּיהּ). p1-24

By the power of that supernal Mishkan above all (בְּחֵילָא דְּהַהוּא מַשְׁכְּנָא עִלָּאָה עַל כֹּלָּא). And as the lower Mishkan was raised by the hand of Moshe (וְכַמָּה דְּאִתְּקַם מַשְׁכְּנָא דִּלְתַתָּא עַל יְדָא דְּמֹשֶׁה), so above, by the hand of he who is of the sons of Moshe (אוּף הָכִי לְעֵילָּא, עַל יְדֵי דְּהַהוּא דְּבָנֵי דְּמֹשֶׁה). Some say: by the level of Moshe (נ״א דַּרְגָּא דְּמֹשֶׁה). From where do we know this (מְנָלָן)? For it is written: “And Moshe erected the Mishkan” (דִּכְתִיב, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן). “Et” specifically (אֶת דַּיְיקָא), to show that two Mishkanim were established in the secret of Moshe (לְאִתְחֲזָּאָה דִּתְרֵי מַשְׁכְּנִין בְּרָזָא דְּמֹשֶׁה אִתְּקָנוּ). Some say: were established (נ״א אִתְקַמוּ).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): And is it written, “And Moshe erected”? (וְכִי וַיָּקֶם מֹשֶׁה). But was not all incomplete until everything was set in order? (וְהָא כֹּלָּא עַד לָא אִתְתָּקַּן). And “raising up” is only when all is completed and each piece entered into its place (וְקִימָה לָאו אִיהוּ אֶלָּא כַּד אִשְׁתְּלִים כֹּלָּא, וְעָאל שַׁיְיפָא בְּשַׁיְיפֵיהּ). What then is the meaning of “And he erected”? (מַאי וַיָּקֶם).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): In three aspects Moshe erected the Mishkan (בִּתְלַת סִטְרִין אוֹקִים מֹשֶׁה יַת מַשְׁכְּנָא). What is written: “And Moshe erected the Mishkan, and placed its sockets, and set up its boards” (מַה כְּתִיב וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן, וַיִּתֵּן אֶת אֲדָנָיו, וַיָּשֶׂם אֶת קְרָשָׁיו) (Exodus 40). By these three aspects Moshe erected the Mishkan (בְּהָנִי תְּלַת סִטְרֵי, אוֹקִים מֹשֶׁה יַת מַשְׁכְּנָא). And by these three aspects, the Mishkan was elevated (וּבְהָנֵי תְּלַת סִטְרֵי, אִסְתַּלָּק מַשְׁכְּנָא). And the Sitra achra was subdued (וְאִתְכַּפְיָיא סִטְרָא אַחֲרָא). And idolatry, when Moshe erected this side, the Sitra achra was subdued (וַעֲבוֹדָה זָרָה, כַּד אוֹקִים מֹשֶׁה לְהַאי סִטְרָא, אִתְכַּפְיָיא סִטְרָא אַחֲרָא). Therefore Moshe erected it, and not another (בְּגִין כָּךְ מֹשֶׁה אוֹקִים לֵיהּ וְלָא אַחֲרָא).

Come and see (תָּא חֲזֵי), it is written: “And he set its sockets” (כְּתִיב וַיִּתֵּן אֶת אֲדָנָיו) (Exodus 40). At that moment Samael trembled from his place (בְּהַהִיא שַׁעֲתָא אִזְדַּעְזַע סָמָאֵ״ל מֵאַתְרֵיהּ), and forty chariots with him (וְאַרְבְּעִין רְתִיכִין דְּעִמֵּיהּ), and he fled four hundred parasangs (וְעָרַק אַרְבַּע מֵאָה פַּרְסֵי) within the boundary of the dust-female (גּוֹ טְסִירוּ דְּנוּקְבָּא דְּעַפְרָא). Moshe set in those sockets (אָעִיל מֹשֶׁה אִינּוּן סַמְכִין), and that side was strengthened (וְאִתָּקִיף סִטְרָא דָּא). Then the supports of the Sitra achra fell and were weakened (כְּדֵין אִינּוּן סַמְכִין דְּסִטְרָא אַחֲרָא נָפְלוּ וְאִתְרְפוּ).

He opened and said (פָּתַח וְאָמַר): “On that day I will raise up the fallen sukkah of David…” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת וְגוֹ׳) (Amos 9). What is “on that day” (מַאי בַּיּוֹם הַהוּא)? On the day when Kudsha Berikh Hu executes judgment in the world (בְּיוֹמָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַעְבִּיד דִּינָא בְּעָלְמָא), and will visit upon the guilty of the world according to their deeds (וְיִפְקוֹד עַל חַיָּיבֵי עָלְמָא כְּעוֹבָדֵיהוֹן).

For there is no rising for Knesset Yisrael from the dust (דְּהָא לֵית קִימָה לִכְנֶסֶת יִשְׂרָאֵל מֵעַפְרָא), as long as those guilty ones of Yisrael still stand in the world (בְּעוֹד דְּאִינּוּן חַיָּיבִין דְּיִשְׂרָאֵל יְקוּמוּן בְּעָלְמָא). What is written above (מַה כְּתִיב לְעֵילָּא): “All the sinners of My people shall die by the sword, who say, the evil shall not draw near and overtake us” (בַּחֶרֶב יָמוּתוּ כֹּל חַטָּאֵי עַמִּי הָאוֹמְרִים לֹא תַגִּישׁ וְתַקְדִּים בַּעֲדֵנוּ הָרָעָה) (Amos 9). What is written after it (מַה כְּתִיב בַּתְרֵיהּ): “On that day I will raise up the fallen sukkah of David…” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת וְגוֹ׳).

This verse must be examined (הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ): it says “their breaches” (אֶת פִּרְצֵיהֶן), but it should have said “her breach” (אֶת פִּרְצָהּ מִבָּעֵי לֵיהּ). And it says “its ruins” (וַהֲרִיסוֹתָיו), but it should have said “her ruins” (וַהֲרִיסוֹתֶיהָ מִבָּעֵי לֵיהּ). Rather, “And I will fence up their breaches” (אֶלָּא וְגָדַרְתִּי אֶת פִּרְצֵיהֶן) — from whom? From those guilty ones (מִמַּאן, מֵאִינּוּן חַיָּיבִין). As it is written: “All the sinners of My people shall die by the sword” (דִּכְתִיב בַּחֶרֶב יָמוּתוּ כֹּל חַטָּאֵי עַמִּי) (Amos 9). For then the breach will be made in Yisrael (דְּהָא כְּדֵין יִתְעֲבִיד פִּרְצָן בְּיִשְׂרָאֵל), and because of this it says “And I will fence up their breaches” (וְעַל דָּא וְגָדַרְתִּי אֶת פִּרְצֵיהֶן). “And I will raise up its ruins” (וַהֲרִיסוֹתָיו אָקִים) — whose ruins? (הֲרִיסוֹתָיו דְּמַאן).

The ruins of the sukkah of David (הֲרִיסוֹתָיו דְּסֻכַּת דָּוִד). From whom? From David (מִמָּאן מִדָּוִד). Because when the guilty Molcho prevails in the world (בְּגִין, דְּכַד אִתָּקַף מַלְכוּ חַיָּיבָא בְּעָלְמָא), then this holy Molcho is weakened (כְּדֵין הַאי מַלְכוּ קַדִּישָׁא אִתְרַפֵי), and the sukkah of David conceals its building (וְסֻכַּת דָּוִד אַסְתִּיר בִּנְיָינָא דִּילֵיהּ). And therefore: “And I will raise up its ruins” (וְעַל דָּא וַהֲרִיסוֹתָיו אָקִים). For behold we have learned (דְּהָא תָּנֵינָן), that as long as this one is strengthened (כָּל זִמְנָא דְּהַאי אִתָּקַף), the other is weakened (הַאי אִתְרַפֵי). This one is full (דָּא מַלְיָא), and that one is desolate (וְדָא חָרְבָה). And therefore until that day (וּבְגִין כָּךְ, עַד הַהוּא יוֹמָא), the guilty Molcho will be strong (מַלְכוּ חַיָּיבָא יִתְקַף).

On that day (בְּהַהוּא יוֹמָא), Kudsha Berikh Hu will strengthen and raise up this holy Molcho (יִתָּקַף וְיוֹקִים לָהּ קוּדְשָׁא בְּרִיךְ הוּא לְהַאי מַלְכוּ קַדִּישָׁא). And because of this it is written: “And I will raise up its ruins” (וְעַל דָּא וַהֲרִיסוֹתָיו אָקִים) (Amos 9). “And I will build it as in the days of old” (וּבְנִיתִיהָ כִּימֵי עוֹלָם). What is “And I will build it as in the days of old” (מַאי וּבְנִיתִיהָ כִּימֵי עוֹלָם)? This is what is written: “And the light of the moon shall be as the light of the sun” (הַיְינוּ דִּכְתִּיב, וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְגוֹ׳) (Isaiah 30). “And Moshe raised up the Mishkan” (וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן) (Exodus 40). With what did he raise it (בְּמַאי אוֹקִים לֵיהּ)?

It is written: “And he set its sockets” (דִּכְתִּיב וַיִתֵּן אֶת אֲדָנָיו) (Exodus 40), and he placed those supports beneath it (וְיָהַב אִינּוּן סַמְכִין דִּתְחוֹתֵיהּ), to establish upon them (לְקַיְּימָא עָלַיְיהוּ), and to shut with them the hinges of the openings (וּלְאַסְחֲרָא בְּהוּ אִינּוּן צִירִים דְּפִתְחִין). For those supports beneath them (בְּגִין דְּאִינּוּן סַמְכִין דִּתְחוֹתַיְיהוּ), are the establishment to secure (אִינּוּן קִיוּמָא לְאַסְחֲרָא). Why does it say “And he set” (אֲמַאי וַיִתֵּן)? He strengthened and prepared them in their might (אַתְקִיף וְאַתְקִין לוֹן בְּתוּקְפוֹי). At that moment the other supports of the Sitra achra were broken (בְּהַהִיא שַׁעֲתָא אַעְדִּיוּ אִינּוּן סַמְכִין אַחֲרָנִין דְּסִטְרָא אַחֲרָא).

Come and see (תָּא חֲזֵי), it is written: “Remember, Hashem, against the children of Edom the day of Jerusalem, who said: Raze it, raze it, to its foundation” (כְּתִיב זְכוֹר יְיָ׳ לִבְנֵי אֱדוֹם אֶת יוֹם יְרוּשָׁלַיִם הָאוֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּה) (Psalms 137). And therefore Kudsha Berikh Hu is destined to build the foundations of Jerusalem (וְעַל דָּא זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִבְנֵי יְסוֹדֵי יְרוּשָׁלַיִם), with other foundations (מִיְסוֹדִין אַחֲרָנִין), that will prevail over all (דְּיִשְׁלְטוּן עַל כֹּלָּא). And who are they (וּמַאן אִינּוּן)? Sapphires (סַפִּירִין). As it is written: “And I will lay your foundations with sapphires” (דִּכְתִּיב, וִיסַדְתִּיךְ בַּסַּפִּירִים) (Isaiah 54). These are foundations and supports, strong and exalted (דְּאִלֵּין אִינּוּן יְסוֹדִין וְסַמְכִין תַּקִּיפִין וְעִלָּאִין), which have no weakness like the first ones (דְּלֵית לְהוּ חֲלִישׁוּ כְּקַדְמָאֵי).