Daf 258a (דַּף רנ״ח ע״א)

The First House stood in the days of Shlomo (בַּיִת רִאשׁוֹן קַיְּימָא בִּימֵי שְׁלֹמֹה), corresponding to the supernal world (לָקֳבֵל עָלְמָא עִלָּאָה), and it is called the First House (וְאִיהוּ אִקְרֵי בַּיִת רִאשׁוֹן). And all was used in the House, the Holy of Holies (וְאִשְׁתַּמַשׁ כֹּלָּא בְּבֵית קֹדֶשׁ הַקָּדָשִׁים), the place wherein the sun was served by the moon (אֲתָר דְּאִשְׁתַּמֵּשׁ בֵּיהּ שִׁמְשָׁא בְּסִיהֲרָא). And all supernal secrets were in wholeness (וְרָזִין עִלָּאִין כֻּלְּהוּ בִּשְׁלִימוּ), and the world stood in perfection (וְקַיְּימָא עָלְמָא בְּאַשְׁלְמוּתָא). And afterwards sins caused, and the secrets were drawn forth (וּלְבָתַר גָּרְמוּ חוֹבִין, וְאִתְמְשָׁכוּ רָזִין), and they were expelled from the Holy of Holies to the outside (וְאִתְדַּחְיָין מִבֵּית קֹדֶשׁ הַקָּדָשִׁים לְבַר). When they were expelled to the thighs, then they stood outside (כַּד אִתְדָּחוּ לְיַרְכִין, כְּדֵין קַיְימוּ לְבַר), and were called outer houses (דְּאִקְרוּן בָּתֵּי בָּרָאי), and Baraytot were required (וְאִצְטְרִיכוּ לְבָרַיְיתֵי).

The Second House stood in the outer houses, in the thighs (בַּיִת שֵׁנִי קַיְימוּ בְּבָתֵּי בָּרָאי בְּיַרְכִּין), and from them they returned and remained in the Holy of Holies (וּמִנַּיְיהוּ אָהַדְרוּ וְשָׁאֲרוּ בְּבֵית קֹדֶשׁ הַקָּדָשִׁים), and this is the Second House (וְאִיהוּ בַּיִת שֵׁנִי). And the others remained in the Barayta outside, between the thighs (וְאִינּוּן אַחֲרָנִין אִשְׁתָּאֲרוּ בְּבָרַיְיתָא לְבַר, בֵּינֵי יַרְכִּין). Some say: and these, their root is the Mishnah which is the Second House, and the Barayta are those that remained in the thighs, and so on (ס״א וְהַנֵי עִקְרָא דִּלְהוֹן מַתְנִיתִין דְּאִיהוּ בַּיִת שֵׁנִי, וּבָרַיְיתָא אִינּוּן דְּשָׁרוּ בְּבֵי יַרְכִין וְהֲווֹ וְכוּ׳). And they studied from the Mishnah, and were conducted from it (וַהֲווּ אוֹלְפִין מִמַּתְנִיתִין, וְאִתְנְהִיגוּ מִינָּהּ). And this is the secret of what is written: “For from Tziyon shall go forth Torah” (וְהַיְינוּ רָזָא דִּכְתִיב: כִּי מִצִּיּוֹן תֵּצֵא תּוֹרָה) (Isaiah 2).

And afterwards, when sins caused, the dominion of this Second House was removed (וּלְבָתַר כַּד גָּרְמוּ חוֹבִין, אִתְעָדֵי שׁוּלְטָנוּתָא דְּהַאי בַּיִת שֵׁנִי). And even though its dominion was not like the First House (וְאַף עַל גַּב דְּשׁוּלְטָנָא דִּילֵיהּ לָא הֲוָה כְּבַיִת רִאשׁוֹן), which had always peace (דְּהֲוָה בֵּיהּ שְׁלָמָא תָּדִיר), because the King of Peace was constantly within it (בְּגִין דְּמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ תָּדִיר הֲוָה בְּגַוֵּיהּ), and therefore it was in peace (וְעַל דָּא הֲוָה בִּשְׁלָם). The Second House was not so in peace (בַּיִת שֵׁנִי לָא הֲוָה בֵּיהּ שְׁלָם הָכִי), because the foreskin of accusation was always within it (בְּגִין דְּעָרְלָה קִטְרוּגָא בֵּיהּ תָּדִיר). And for this reason the priests at times would stand within it to accuse with that foreskin (וְעַל דָּא הֲווֹ כַּהֲנֵי זְמִינִין בְּגַוֵּיהּ, לְקַטְרְגָא בְּהַאי עָרְלָה). And for them circumcision was required, to accuse against it and to defend the Second House (וּלְהוּ אִצְטְרִיךְ מִילָה, לְקַטְרְגָא בַּהֲדָהּ, וּלְאַגָּנָא עַל בַּיִת שֵׁנִי). And all in the secret as is fitting (וְכֹלָּא בְּרָזָא כַּדְקָא חֲזֵי).

Afterwards sins caused, and that foreskin ruled (לְבָתַר גָּרְמוּ חוֹבִין, וְשַׁלְטָא הַהִיא עָרְלָה), and they were expelled from the Second House to the outside (וְאִתְדַּחְיָין מִבַּיִת שֵׁנִי לְבַר). And they descended from there to the curves of the thighs below (וְנַחְתּוּ מִתַּמָּן לְחַמּוּקֵי יַרְכִּין, לְתַתָּא). Some say: and afterwards they descended from there and were expelled from those lower curves (נ״א וּלְבַתַר נַחֲתִי מִתַּמָּן וְאִתְדַּחוּ מֵאִינּוּן חֲמוּקֵי דִּלְתַתָּא). Until they remained below in the feet (עַד דִּי שָׁרוּן לְתַתָּא בְּרַגְלִין). And when they shall sit in the feet, then it is written: “And His feet shall stand in that day” (וְכַד יִתְבוּן בְּרַגְלִין, כְּדֵין וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא) (Zechariah 14), and the world in its entirety will be conducted in the supernal secret as is fitting (וְעָלְמָא בְּכֹלָּא יִתְנְהִיג בְּרָזָא עִלָּאָה כַּדְקָא חֲזֵי). And even though they were expelled, they were not separated from it (וְאַף עַל גַּב דְּאִתְדַּחוּ וְלָא אִשְׁתְּבָקוּ מִנֵּיהּ), and forever they are joined within it (וּלְעָלְמִין אִתְאֲחִידוּ בֵּיהּ).

And one who knows and measures in the measure of the line (וּמַאן דְּיָדַע וּמָדִיד בְּשִׁיעוּרָא דְּקַו הַמִּדָּה), the length of the drawing from the thighs to the feet (אַרְכָּא דִּמְשִׁיכוּ דְּיַרְכִּין עַד רַגְלִין), can know the Mashiach of the exile that is extended (יָכִיל לְמִנְדַּע מְשִׁיחָא דְּגָלוּתָא דְּאִתְמְשָׁךְ). And the secret is between the harvesters of the field (וְרָזָא אִיהוּ בֵּין מְחַצְּדֵי חַקְלָא), and all is in the supernal secret (וְכֹלָּא בְּרָזָא עִלָּאָה). And because of this, all the Baraytot, and all the Tannaim, and all the Amoraim (וּבְגִין דָּא, כֻּלְּהוּ בָּרַיְיתֵי, וְכֻלְּהוּ תָּנָאֵי, וְכֻלְּהוּ אֱמוֹרָאֵי), stand in their places as is fitting (קַיְימֵי בְּדוּכְתַּיְיהוּ כַּדְקָא חֲזֵי): these within, and these outside, in the curves of the thighs (אִלֵּין לְגוֹ, וְאִלֵּין לְבַר, בְּאִינּוּן חֲמוּקֵי יַרְכִּין), and those below bless (וּלְתַתָּא מְבָרְכִין). And in all of them it is called Oral Torah (וּבְכֻלְּהוּ אִקְרֵי תּוֹרָה שֶׁבְּעַל פֶּה). And in all of them Yisrael descend and are revealed (וּבְכֻלְּהוּ נַחְתֵּי יִשְׂרָאֵל וְאִתְגָּלוּ).

And then, when the exile is completed in the extension of the feet (וּכְדֵין כַּד יִסְתַּיֵים גָּלוּתָא, בִּמְשִׁיכוּ דְּרַגְלִין), then “His feet shall stand in that day” (כְּדֵין וְעָמְדוּ רַגְלָיו בַּיוֹם הַהוּא) (Zechariah 14), and that impure foreskin-spirit shall be removed from the world (וְיִתְעֲבָר הַהוּא רוּחָא מְסַאֲבָא עָרְלָה מִן עָלְמָא), and Yisrael shall be restored alone to rule as is fitting (וְיִתְהַדְרוּן יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ לְשַׁלְּטָאָה כְּדְקָא יֵאוֹת), for that foreskin had descended upon them below until now (בְּגִין דְּהַהוּא עָרְלָה, נָחִית לוֹן לְתַתָּא, עַד הַשְׁתָּא). And from this point and onward, when that foreskin is cut off and removed from the world (וּמִכָּאן וּלְהָלְאָה, דְּהַאי עָרְלָה אִתְקְצָץ וְאִתְעֲבָר מִגּוֹ עָלְמָא), then “Yisrael shall dwell in safety alone, the eye of Yaakov” (כְּדֵין וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עֵין יַעֲקֹב) (Deuteronomy 33). In that eye of Yaakov (בְּהַהוּא עֵין יַעֲקֹב), no accuser shall be found against them (וְלָא אִשְׁתְּכַח מְקַטְרְגָא עָלַיְיהוּ). Fortunate is the portion of Yisrael in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל בְּעָלְמָא דֵּין בְּעָלְמָא דְּאָתֵי).

Yosef the Tzaddik, pillar of the world (יוֹסֵף הַצַּדִּיק, עַמּוּדָא דְּעָלְמָא), he takes possession of the hidden and concealed palace (אִיהוּ נָטִיל בִּרְשׁוּתָא הֵיכָלָא טָמִיר וְגָנִיז), and in his possession stands the seventh palace (וּבִרְשׁוּתֵיהּ קַיְּימָא הֵיכָלָא שְׁבִיעָאָה). And even though we said that the palace of Livnat haSapir stands in his possession p1-31(וְאַף עַל גַּב דְּקָא אַמָרָן דְּהֵיכָלָא דְּלִבְנַת הַסַּפִּיר בִּרְשׁוּתֵיהּ קַיְּימָא), so it is—that it is rectified through him (הָכִי הוּא דְּבֵיהּ מְתַקֵּן).

But come and see: the prophets of whom we spoke (אֲבָל תָּא חֲזֵי, נְבִיאִים דְּקָא אַמָרָן), when they join below, two levels are separated from them—vision and dream (כַּד מִתְחַבְּרֵי לְתַתָּא, תְּרֵין דַּרְגִּין מִתְפָּרְשִׁין מִנַּיְיהוּ, מַרְאֶה וַחֲלוֹם), and they stand in the thighs (וְקַיְימֵי בְּיַרְכִין). In those curves stands Vision (בְּאִינּוּן חַמּוּקִין קַיְימֵי מַרְאֶה), and that is called lesser prophecy (וְהַהוּא דְּאִקְרֵי נְבוּאָה קְטַנָּה). From the thighs downward stands Dream (מְיַרְכִין וּלְתַתָּא קָאִים חֲלוֹם) (Some say: below) p1-32(ס״א לְתַתָּא), until the feet meet with the feet (עַד דְּמָאטוּ רַגְלִין בְּרַגְלִין). And there stands the lower palace, which is called Livnat haSapir (וְתַמָּן קָאִים הֵיכָלָא תַּתָּאָה וְאִקְרֵי לִבְנַת הַסַּפִּיר).

All is thighs within thighs, to be completed one with the other (כֹּלָּא יַרְכִין בְּיַרְכִין, לְאִשְׁתַּלְּמָא חַד בְּחַד), and all the levels of prophecy, for from there they go out and descend (וְכֻלָּהוּ דַּרְגִּין דִּנְבוּאָה, דְּהָא מִתַּמָּן נַפְקֵי וְשָׁרָאן), and from them is made Vision (וְאִתְעָבִידוּ מִנַּיְיהוּ מַרְאֶה), and rests upon that place (וְשָׁרָאן עַל הַאי אֲתָר), and from them is made Dream (וְאִתְעָבִיד מִנַּיְיהוּ חֲלוֹם). Yosef the Tzaddik, he is the completion of all (יוֹסֵף הַצַּדִּיק, אִיהוּ שְׁלֵימָא דְּכֹלָּא), he takes all (אִיהוּ נָטִיל כֹּלָּא), because all is rectified through him (בְּגִין דְּכֹלָּא אִתְקַּן בְּגִינֵיהּ), all yearns with longing because of him (כֹּלָּא תָּאִיב בְּתִיאוּבְתָּא בְּגִינֵיהּ).

Come and see: at the time that Yosef the Tzaddik stands to rectify all (תָּא חֲזֵי, בְּשַׁעֲתָא דְּיוֹסֵף הַצַּדִּיק קַיְימָא לְאַתְקְנָא כֹּלָּא), then he takes all (כְּדֵין אִיהוּ נָטִיל כֹּלָּא). And when he is joined in his palace, then all are aroused to take longing and desire, supernal and lower (וְכַד אִתְחַבָּר בְּהֵיכָלֵיהּ, כְּדֵין מִתְעָרֵי כֻּלְּהוּ, לְנַטְלָא תִּיאוּבְתָּא וּרְעוּתָא, עִלָּאֵי וְתַתָּאֵי), and all of them are in one desire and one completion (וְכֹלָּא אִינּוּן בִּרְעוּתָא חֲדָא וּשְׁלִימוּ חַד), to rejoice as one, supernal and lower, in one desire as is fitting (לְמֶחְדֵּי עִלָּאֵי וְתַתָּאֵי, רְעוּתָא חֲדָא כְּדְקָא יֵאוֹת). And all the lower stand in existence because of him (וְכֻלְּהוּ תַּתָּאֵי קַיְימֵי בְּקִיּוּמָא בְּגִינֵיהּ). And concerning this it is written: “And the Tzaddik is the foundation of the world” (וְעַל דָּא כְּתִיב: וְצַדִּיק יְסוֹד עוֹלָם) (Proverbs 10). And upon this foundation the world stands (וְעַל הַאי יְסוֹדָא קָאִים הַאי עָלְמָא).