Daf 245a (דַּף רמ״ה ע״א)

But come and see (אֲבָל תָּא חֲזֵי), when Moshe arranged his prayer for Yisrael (מֹשֶׁה כַּד סִדֵּר צְלוֹתֵיהּ בְּגִינֵיהוֹן דְּיִשְׂרָאֵל), he prolonged in this prayer (אָרִיךְ בְּהַאי צְלוֹתָא), because it is a prayer that stands above (בְּגִין דְּאִיהִי צְלוֹתָא דְּקַיְּימָא לְעֵילָּא). But when he arranged his prayer briefly beneath it (וְכַד סִדֵּר צְלוֹתֵיהּ בִּקְצִירוּ דְּאַחְתֵּיהּ), he did not prolong in it (לָא אָרִיךְ בָּהּ), because it stands below (בְּגִין דְּקַיְּימָא לְתַתָּא). As it is written (דִכְתִּיב), “O El, please heal her now” (אֵל נָא רְפָא נָא לָהּ) (Numbers 12), and he did not prolong further (ולָא אָרִיךְ יַתִּיר), because he is Master of the House p1-27(בְּגִין דְּאִיהוּ מָארֵי דְּבֵיתָא), and he commands his house as is fitting (וּפָקִיד בֵּיתֵיהּ כַּדְקָא חֲזִי). And therefore, he did not prolong further in his request (וּבְגִין כָּךְ לָא אָרִיךְ יַתִּיר בְּבָעוּתֵיהּ). Some say: And therefore all of them (נ״א: ועל דא כולהו), and all these orders (וְכֻלְּהוּ סִדּוּרִין), to cause the Shekhinta to dwell in the world (לְאַשְׁרָאָה שְׁכִינְתָּא בְּעָלְמָא), as we have established in all those palaces mentioned (כְּמָה דְּאוֹקִימְנָא בְּכָל אִינּוּן הֵיכָלִין דְּקָאָמַרָן).

Rabbi Shimon rose and said (רַבִּי שִׁמְעוֹן קָם וְאָמַר), happy is your portion, Adam Kadma’ah (זַכָּאָה חוּלָקָא דִּילָךְ אָדָם קַדְמָאָה), the chosen of all creatures that stand in the world (בְּרִירָא דְּכָל נִבְרָאִין דְּקַיְימִין בְּעָלְמָא), for Kudsha Berikh Hu magnified you above all (דְּרַבֵּי לָךְ קוּדְשָׁא בְּרִיךְ הוּא עַל כֹּלָּא), and brought you into the Garden of Eden (וְאָעִיל לָךְ בְּגִנְתָּא דְּעֵדֶן), and prepared for you seven canopies within it (וְאַתְקִין לָךְ ז׳ חוּפּוֹת בֵּיהּ), to delight yourself in the pleasure of the supernal No‘am (לְאִשְׁתַּעְשְׁעָא בְּעִנּוּגָא דְּנֹעַם עִלָּאָה).

As it is said (כְּמָה דְאַתְּ אָמֵר): “To behold the No‘am of Hashem and to visit His palace” (לַחֲזוֹת בְּנֹעַם יְיָ' וּלְבַקֵּר בְּהֵיכָלוֹ) (Psalms 27). To behold the No‘am of Hashem is above (לַחֲזוֹת בְּנֹעַם יְיָ' לְעֵילָּא). And to visit His palace is below (וּלְבַקֵּר בְּהֵיכָלוֹ לְתַתָּא). To behold the No‘am of Hashem, in those seven firmaments above (לַחֲזוֹת בְּנוֹעַם יְיָ' בְּאִינּוּן שִׁבְעָה רְקִיעִין לְעֵילָּא). And to visit His palace, in those seven firmaments below (וּלְבַקֵּר בְּהֵיכָלוֹ בְּאִינּוּן שִׁבְעָה רְקִיעִין דִּלְתַתָּא). And these stand, one opposite the other (וְאִלֵּין קַיְימִין אִלֵּין לָקֳבֵל אִלֵּין). And in all of them you stood in the Garden of Eden (וּבְכֻלְּהוּ קָמְת בְּגִנְתָּא דְּעֵדֶן).

These seven supernal holy canopies (אִינּוּן שִׁבְעָה חוּפּוֹת עִלָּאִין קַדִּישִׁין), stood above you (קַיְימוּ עֲלָךְ לְעֵילָּא), to be crowned in them (לְאִתְעַטְּרָא בְּהוּ). And those seven lower ones (וְאִינּוּן ז׳ תַּתָּאִין), you stood in them to delight in them (קָמְת בְּהוּ לְאִשְׁתַּעְשְׁעָא בְּהוּ). And in all of them your Master completed for you (וּבְכֻלְּהוּ אַשְׁלִים לָךְ מָארָךְ), to be whole in everything (לְמֶהֱוֵי שְׁלִים בְּכֹלָּא). Until your feet slipped (עַד דְּאִתְדְּחוּ רַגְלָךְ), after the counsel of that evil serpent (בָּתַר עֵיטָא דְּהַהוּא חִוְיָא בִּישָׁא), and you were expelled from the Garden of Eden (וְאִתְתַּרָכְת מִגִּנְתָּא דְּעֵדֶן), and you brought death upon yourself and upon the whole world (וְגַרָמְת מוֹתָא לָךְ, וּלְכָל עָלְמָא). Because you abandoned those delights above and below (בְּגִין דְּשַׁבָקְת אִלֵּין עִדּוּנִין דִּלְעֵילָּא וְתַתָּא), and were drawn after those defiled desires (וְאִתְמַשָּׁכְת בָּתַר אִינּוּן כִּסוּפִין מִסְאָבִין), which are called “the head of Vipers” (דְּאִקְרוּן רֹאשׁ פְּתָנִים) (Job 20), that the body is drawn after them but not the spirit (דְּגוּפָא מָשִׁיךְ בְּהוּ, וְלָא רוּחָא). As it is said (כְּמָה דְאַתְּ אָמֵר), “And the head of serpents is cruel” (וְרֹאשׁ פְּתָנִים אַכְזָר) (Deuteronomy 32). And it is written, “Their grapes are grapes of gall” (וּכְתִיב עֲנָבֵימוֹ עִנְּבֵי רֹאשׁ). Until Abraham the pious one came (עַד דְּאָתָא אַבְרָהָם חֲסִידָא), and began to repair the world (וְשָׁארִי לְאַתְקְנָא עָלְמָא), and entered into the holy faith (וְעָאל גּוֹ מְהֵימְנוּתָא קַדִּישָׁא), and repaired above and below (וְאַתְקִן לְעֵילָּא וְתַתָּא), in those supernal firmaments (בְּאִינּוּן רְקִיעִין עִלָּאִין), and in those lower firmaments (וּבְאִינּוּן רְקִיעִין תַּתָּאִין).

Those below are palaces corresponding to those supernal firmaments (אִינּוּן תַּתָּאִין, הֵיכָלִין לְאִינּוּן רְקִיעִין עִלָּאִין), to be united one with another (לְאִתְאַחֲדָא דָּא בְּדָא), and to be bound one with another (וּלְאִתְקַשְּׁרָא דָּא בְּדָא), as we established concerning those palaces mentioned (כְּמָה דְּאוֹקִימְנָא בְּאִינּוּן הֵיכָלִין דְּקָאָמַרָן). And even though we established there in general (וְאַף עַל גַּב דְּאוֹקִימְנָא הָתָם גּוֹ כְּלָלָא), here we must specify the matters (הָכָא אִית לָן לְפַרְטָא מִלִּין), and to rectify the union properly (וּלְאַתְקְנָא לְיִחוּדָא כְּדְקָא יֵאוֹת), so that the companions will not err (בְּגִין דְּלָא יִטְעוּן חַבְרַיָּיא), and that they will walk in a straight path (וְיֵהָכוּן בְּאֹרַח מֵישָׁר). As it is written (כְּמָה דִּכְתִּיב), “For the ways of Hashem are straight, and the righteous shall walk in them” (כִּי יְשָׁרִים דַּרְכֵי יְיָ' וְצַדִּיקִים יֵלְכוּ בָּם) (Hosea 14).

The Palace of the Sapphire Brick,

Foundation and Crown

הֵיכָל לִבְנַת הַסַּפִּיר יְסוֹד וַעֲטָרָה

First palace (הֵיכָלָא קַדְמָאָה). Service within faith (שֵׁירוּתָא גּוֹ מְהֵימְנוּתָא). And this is service to the secret of faith (וְהַאי אִיהוּ שֵׁירוּתָא לְרָזָא דִּמְהֵימְנוּתָא). And in the degrees of vision of faith (וּבְדַרְגִין דְּחֵיזוּ דִּמְהֵימְנוּתָא). Prophets of truth saw from within this through a mirror that does not shine (נְבִיאֵי קְשׁוֹט, הֲווֹ חָמָאן מִגּוֹ דָּא אַסְפָקָלַרְיָא דְּאֵינָה מְאִירָה). And because this is service of faith, it is written (וּבְגִין דְּהַאי אִיהוּ שֵׁירוּתָא דִּמְהֵימְנוּתָא, כְּתִיב): “The beginning of Hashem’s speaking with Hosea” (תְּחִלַּת דִּבֶּר יְיָ' בְּהוֹשֵׁעַ) (Hosea 1).

Who saw from within this degree, which is the end of all degrees descending below (דְּחָמָא מִגּוֹ דַּרְגָא דָּא, דְּאִיהוּ שֵׁירוּתָא דְּכָל דַּרְגִּין לְסַלְּקָא לְעֵילָּא, וְסוֹפָא דְּכָל דַּרְגִּין לְנַחְתָּא לְתַתָּא). And because Hosea saw from this service, the end of all degrees (וּבְגִין דְּהוֹשֵׁעַ חָמָא מִגּוֹ שֵׁירוּתָא דָּא, סוֹפָא דְּכָל דַּרְגִּין), he needed to take this wife of harlotry (אִצְטְרִיךְ לְנַטְלָא הַאי אֵשֶׁת זְנוּנִים). Because Yisrael were expelled and drawn from there below, to that place called “wife of harlotry” (בְּגִין דְּיִשְׂרָאֵל אִתְדָּחוּ וְאִתְמְשָׁכוּ מִתַמָּן לְתַתָּא, לְגַבֵּי הַהוּא אֲתָר דְּאִקְרֵי אֵשֶׁת זְנוּנִים). Because they abandoned and did not cleave to this Woman of Valor (בְּגִין דְּשַׁבְקוּ, וְלָא אִתְדָּבָּקוּ בְּהַאי אֵשֶׁת חַיִל). And he saw from there all those palaces that are in the defiled side (וְחָמָא מִתַמָּן כָּל אִינּוּן הֵיכָלִין דְּאִינּוּן בְּסִטְרָא מְסַאֲבָא).

Palaces of defilement defile whoever cleaves to them (הֵיכָלִין דִּמְסָאֲבָא, כֻּלְּהוּ מִסְאָבִין לְמַאן דְּאִתְדָּבַּק בְּהוֹן). And therefore it is written: “Take for yourself a wife of harlotry” (וְעַל דָּא כְּתִיב, קַח לְךָ אֵשֶׁת זְנוּנִים וְגוֹ'). And is it possible that a prophet of truth needed this? (וְכִי נְבִיאָה דִּקְשׁוֹט אִצְטְרִיךְ לְדָא). Rather, because it is forbidden for a man to ascend into those palaces, lest he be drawn after them (אֶלָּא, בְּגִין דְּאָסִיר לֵיהּ לְבַר נָשׁ לְאַעֲלָא בְּאִינּוּן הֵיכָלִין, בְּגִין דְּלָא יִתְמְשַׁךְ אֲבַתְרַיְיהוּ). Like Noach did, as it is written (כְּגַוְונָא דְּעָבַד נֹחַ, דִּכְתִּיב): “And he drank of the wine and became drunk, and uncovered himself” (וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל) (Bereshit 9). And Hosea feared to look into those palaces in which Yisrael became defiled and cleaved (וְהוֹשֵׁעַ דָּחִיל לְאִסְתַּכְּלָא בְּאִינּוּן הֵיכָלִין דְּאִסְתְּאָבוּ בְּהוּ יִשְׂרָאֵל וְאִתְדְּבָּקוּ).

Lest he be drawn after them, as it is written regarding Noach: “And he drank of the wine and became drunk, and uncovered himself” (דְּלָא יִתְמְשַׁךְ אֲבַתְרַיְיהוּ, כְּמָה דִּכְתִּיב בְּנֹחַ וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל). Until it was said to him: “Take for yourself a wife of harlotry and children of harlotry” (עַד דְּאָמַר לֵיהּ, קַח לְךָ אֵשֶׁת זְנוּנִים וְיַלְדֵי זְנוּנִים). And it is written: “So he went and took Gomer the daughter of Divlayim” (וּכְתִיב וַיֵּלֶךְ וַיִּקַּח אֶת גֹּמֶר בַּת דִּבְלָיִם). To know in what they cleaved and were defiled, and abandoned the secret of faith, because of a strange god (לְמִנְדַּע בְּמָה דְּאִתְדְּבָּקוּ וְאִסְתְּאָבוּ, וְשָׁבְקוּ רָזָא דִּמְהֵימְנוּתָא, בְּגִין אֵל נִכָר). And because of this, he saw from within this palace, the service of all degrees (וְעַל דָּא, חָמָא מִגוֹ הֵיכָלָא דָּא, שֵׁירוּתָא דְּכָל דַּרְגִּין). This palace is the service of all, to ascend in degrees (הֵיכָלָא דָּא, שֵׁירוּתָא דְּכֹלָּא, לְסַלְּקָא בְּדַרְגִּין). This palace is the dwelling that exists in brightness (הַאי הֵיכָלָא, אִיהוּ מָדוֹרָא דְּקַיְּימָא בִּנְהִירוּ). To be crowned in its degrees, to gaze upon those supernal degrees (לְאִתְעַטְּרָא בְּדַרְגּוֹי, לְאִסְתַּכְּלָא בְּאִינּוּן דַּרְגִּין עִלָּאִין). As it is written: “And they saw the God of Yisrael” (דִּכְתִּיב, וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל) (Exodus 24).