Daf 2b (דַּף ב׳ ע״ב)

Come and see, when the cloud ascended upon the Mishkan and rested upon it (תָּא חֲזִי, כַּד סָלִיק עֲנָנָא עַל מַשְׁכְּנָא וְשָׁרָא עֲלוֹי), all those chariots and all those vessels of the Mishkan above were within the cloud (כָל אִינּוּן רְתִיכִין, וְכָל אִינּוּן מָאנֵי מַשְׁכְּנָא דִּלְעֵיל, כֻּלְּהוּ הֲווֹ גּוֹ עֲנָנָא). What is written? “And Moshe was not able to enter into the Tent of Meeting, for the cloud dwelt upon it” (מַה כְּתִיב, וְלֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן) (Exodus 40). And it is written: “And Moshe came into the midst of the cloud” (וּכְתִיב, ויָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן) (Exodus 24). “And Moshe was on the mountain forty days and forty nights” (וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה). If Moshe was not able to enter the Mishkan, why then was he sitting on the mountain all those forty days? (אִי מֹשֶׁה לָא הֲוָה יָכִיל לְאַעֲלָא לְמַשְׁכְּנָא, אֲמַאי הֲוָה יָתִיב בְּטוּרָא כָּל אִינּוּן אַרְבְּעִין יוֹמִין). Rather, some say: it is not so, but because it was to receive the Orayta at another time, for the two tablets were broken the first time, and now he was upon the mountain as before (אֶלָּא ס״א: אֵינוּ כּוּ׳ בְּגִין לְקַבְּלָא אוֹרַיְּיתָא זִמְנָא אַחֲרָא דְּהָא תְּרֵין לוּחִין אִתְבְּרוּ בְּקַדְמִיתָא וְהַשְׁתָּא הֲוָה בְּטוּרָא כְּמִלְקַדְמִין).

Rabbi Yosi said: If so, but it is written: “And Moshe erected the Mishkan” (אָמַר רַבִּי יוֹסֵי, אִי הָכִי, וְהָא כְּתִיב וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן) (Exodus 39), and it is written: “And Moshe was not able to enter the Tent of Meeting” (וְכָתוּב, וְלֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד) (Exodus 40). And it is written: “And Moshe was on the mountain forty days” (וְכָתוּב, וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם) (Exodus 24). And it is written: “And He called to Moshe” (וְכָתוּב, וַיִּקְרָא אֶל מֹשֶׁה) (Leviticus 1). This implies that Moshe was on the mountain at that time when He called to him (מַשְׁמַע דְּמֹשֶׁה בְּטוּרָא הֲוָה בְּהַהוּא זִמְנָא דְּקָרָא לֵיהּ). And it is written: “From the Tent of Meeting” (וְכָתוּב מֵאֹהֶל מוֹעֵד). But the Tent of Meeting was not on Mount Sinai, for it was among Yisrael (וְאֹהֶל מוֹעֵד לָא הֲוָה בְּטוּרָא דְסִינַי, דְּהָא בֵּינֵיהוֹן דְּיִשְׂרָאֵל הֲוָה). He said to him: At that time the forty days were completed, and forty days Moshe was on the mountain, and another supernal cloud was preparing the Mishkan, and arranging the boards from all those holy spirits, to prepare the place (אָמַר לֵיהּ, בְּהַהוּא זִמְנָא אִשְׁתַּלִּימוּ אַרְבְּעִין יוֹמִין, וּמ״י יוֹמִין הֲוָה מֹשֶׁה בְּטוּרָא, וַעֲנָנָא אַחֲרָא עִלָּאָה הֲוָה מְתַקֵּן מִשְׁכְּנָא, וְתַקִּין פְּתוֹרֵי מִכָּל אִינּוּן רוּחִין קַדִּישִׁין לְאִתְתַּקְּנָא אַתְרָא).

Two clouds there were (some say: a cloud of light and a cloud of darkness (תְּרֵי עֲנָנִי הֲווֹ, (ס״א: עֲנָן דְּנָהִיר וַעֲנָן דְּחֲשִׁיךְ). One, into which Moshe entered (חַד דְּעָאל בֵּיהּ מֹשֶׁה). And one, which remained over the Mishkan (וְחַד דְּשָׁארִי עַל מִשְׁכְּנָא). Come and see, what is written: “And the glory of Hashem filled the Mishkan” (תָּא חֲזִי, מַה כְּתִיב, וּכְבוֹד יי מָלֵא אֶת הַמִּשְׁכָּן) (Exodus 40). It is not written “filled” in the deficient form, but “full” (מִלָּא לָא כְּתִיב, אֶלָּא מָלֵא), to show that it was completed above and below, with the Mishkan below (דְּהֲוָה שְׁלִים לְעֵילָּא וְתַתָּא, עִם מִשְׁכְּנָא דִּלְתַתָּא). A hidden Tikkun descended below, and the Shekhinta was established (תִּקּוּנָא טְמִירָא דְּנָחַת לְתַתָּא, וְאִתְתַּקְּנַת שְׁכִינְתָּא).

Four directions of the encampments were concealed (אַרְבַּע סִטְרִין דְּמַשִׁרְיָין אִתְגְּנִיזוּ). The first arrangement of one encampment (תִּקּוּנָא קַדְמָאָה דְּחַד מִשְׁמָרָה), from those four encampments (מֵאִינּוּן ד׳ מַשִׁרְיָין), all until they were fully established (כֹּלָּא עַד דְּאִתְתַּקָּנוּ). The head on the right side is Tzadki'el (רֵישָׁא לִסְטַר יְמִינָא צַדְקִיאֵ״ל), the great overseer (רַב מְמָנָא), the great commander of the encampments (רַב מַשִׁרְיָין), who is under the dominion of Mikha'el (דְּאִיהוּ תְּחוֹת שׁוּלְטָנָא דְּמִיכָאֵ״ל), and with him all those encampments were established under his authority (וְעִמֵּיהּ הֲווֹ מִתְתַּקְּנָן כָּל אִינּוּן מַשִׁרְיָין תְּחוֹת יְדֵיהּ).

And one overseer stood over four groups of three (וְחַד מְמָנָא אִתְּקַם עַל אַרְבַּע תְּלַת), four below (אַרְבַּע לְתַתָּא), because all those supernal encampments (בְּגִין דְּכָל אִינּוּן מַשִׁרְיָין עִלָּאִין), when they descend below (כַּד נַחְתִּין לְתַתָּא), change their names into other names (מְשַׁנְיָין שְׁמָא דִלְהוֹן, בִּשְׁמָהָן אָחֳרָנִין), whereas those above never change for all eternity (כַּד אִינּוּן עִלָּאִין לָא מִשְׁתַּנִּין לְעָלְמִין). And this supernal overseer, Tzadki'el (וְהַאי מְמָנָא עִלָּאָה צַדְקִיאֵ״ל), stands over them within (קָאִים עָלַיְיהוּ לְגוֹ). One letter sparkles above them (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ), and it is the small Alef (וְאִיהִי א׳ זְעֵירָא). When this letter sparkles (כַּד הַאי אָת נָצִיץ), they all turn toward the place from which this radiance shines (כֻּלְּהוּ נַטְלִין לְהַהוּא אֲתַר דְּנָצִיץ הַאי נְצִיצוּ).

Inside them (לְגוֹ מִנַּיְיהוּ), Razi'el (רָזִיאֵ״ל), the great overseer (רַב מְמָנָא), the great commander of the encampments (רַב מַשִׁרְיָין), stands within under the dominion of Mikha'el (דְּקַיְּימָא לְגוֹ תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל). And with him are all those encampments under his authority (וְעִמֵּיהּ כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ). And one overseer stands at their gate (וְחַד מְמָנָא קָאִים עָלַיְיהוּ בְּתַרְעָא), whose name is Rumi'el (דְּאִתְקְרֵי רוּמִיאֵ״ל), and surrounding him are twelve overseers (וְסַחֲרִין לֵיהּ י״ב מְמָנָן), three by three, four times (תְּלַת תְּלַת ד׳ זִמְנִין). And Razi'el, the great overseer (וְרָזִיאֵ״ל רַב מְמָנָא), stands over them all (קַיְּימָא עַל כֻּלְּהוּ), for his name does not change (דְּלָא אִשְׁתָּנִי שְׁמֵיהּ). One letter sparkles above the heads of all those encampments (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִינּוּן מַשִׁרְיָין), and it is the letter Reish (וְאִיהִי אָת ר׳). When this letter sparkles (כַּד הַאי נָצִיץ), they all turn toward that side of that radiance (נַטְלִין כֻּלְּהוּ לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ). This letter Reish (הַאי אָת) stands over the punishment of one who reveals secrets (קַיָּימָא עַל עוֹנְשָׁא דִּמְגַּלֶּה רָזִין), and your sign is: “Poverty and shame” (רֵישׁ וְקָלוֹן) (Mishlei 13:18).

Inside them (לְגוֹ מִנַּיְיהוּ), Yofi'el (יוֹפִיאֵ״ל), the great overseer (רַב מְמָנָא), the great commander of the encampments (רַב מַשִׁרְיָיאן), stands under the dominion of Mikha'el (תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל), and with him all those encampments under his authority were established (וְעִמֵּיהּ הֲווֹ מִתְתַּקְּנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ). They are not revealed here by number (וְלָא אִתְגַּלְּיָין הָכָא בְּחֻשְׁבָּנָא), because they were not completed here (בְּגִין דְּלָא אִשְׁתְּלִימוּ הָכָא), until they came to the Beit Olamim [Eternal House] (עַד דְּאָתוּ לְבֵית עוֹלָמִים), for there they were all completed (דְּתַמָן אִשְׁתְּלִימוּ כֻּלְּהוּ). And the encampments were increased in completeness (וְאַסְגוּ מַשִׁרְיָין בִּשְׁלִימוּ). And what we have said here (וּמַה דְּאַמָרָן הָכָא), namely, all those encampments under his authority (כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ), were entrusted at that time to ascend with him (דְּאִתְמְסָרוּ בְּהַהוּא שַׁעֲתָא לְאַעֲלָא עִמֵּיהּ). And one overseer stands over them (וְחַד מְמָנָא קַיְּימָא עָלַיְיהוּ), whose name is Chakhami'el (וְחָכָמִיאֵ״ל שְׁמֵיהּ), and twelve overseers surround him (וְי״ב מְמָנָן סָחֲרִין לֵיהּ), three on each side (לְכָל עִיבָר תְּלַת תְּלַת), as we have said (כְּמָה דְּאַמָרָן). And Yofi'el, the great overseer (וְיוֹפִיאֵ״ל רַב מְמָנָא), stands over them all (קַיְּימָא עַל כֻּלְּהוּ), for his name does not change (דְּלָא אִשְׁתַּנֵּי שְׁמֵיהּ).

One letter sparkles above the heads of all these encampments (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין), and it is the letter Kuf (וְאִיהִי אָת ק׳). When this letter sparkles (כַּד נָצִיץ דָּא), they all turn toward that side of that radiance (נַטְלִין כֻּלְּהוּ לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ). This letter Kuf hangs in the air (הַאי אָת ק׳ תַּלְיָיא בַּאֲוִירָא), bends three times each day (וְאַכְפְּיָא תְּלַת זִמְנִין בְּיוֹמָא), then ascends and descends (וְסַלְּקָא וְנַחְתָּא). These two letters, Kuf and Reish (תְּרֵין אַתְוָון אִלֵּין ק״ר), are the letters that stand in the middle (אִינּוּן אַתְוָון דְּקַיְימִין בְּאֶמְצָעִיתָא): one covers the letter Alef (חַד דְּחָפֵי לְאָת א׳), and one covers the Yud that comes after it (וְחַד דְּחַפְּיָא עַל י׳, דְּאִיהִי לְבָתַר).

Inside them (לְגוֹ מִנַּיְיהוּ), Yofia’el great overseer (יוֹפִיאֵ״ל רַב מְמָנָא), great commander of encampments (רַב מַשִׁרְיָיאן), under the dominion of Mikha’el (תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל), and with him were established all those encampments under his hand (וְעִמֵּיהּ הֲווֹ מִתְתַּקְּנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ). And they are not revealed here in calculation (וְלָא אִתְגַּלְּיָין הָכָא בְּחֻשְׁבָּנָא), because they are not completed here until they come to the eternal house (בְּגִין דְּלָא אִשְׁתְּלִימוּ הָכָא עַד דְּאָתוּ לְבֵית עוֹלָמִים). There they are all completed (דְּתַמָן אִשְׁתְּלִימוּ כֻּלְּהוּ). And the encampments were established in wholeness (וְאַסְגוּ מַשִׁרְיָין בִּשְׁלִימוּ). And that which we said here (וּמַה דְּאַמָרָן הָכָא), all those encampments under his hand (כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ), that were given at that time to ascend with him (דְּאִתְמְסָרוּ בְּהַהוּא שַׁעֲתָא לְאַעֲלָא עִמֵּיהּ), and one overseer stands over them (וְחַד מְמָנָא קַיְּימָא עָלַיְיהוּ), and his name is Chakhami’el (וְחָכָמִיאֵ״ל שְׁמֵיהּ). And twelve overseers encircle him (וְי״ב מְמָנָן סָחֲרִין לֵיהּ), for each limb three by three (לְכָל עִיבָר תְּלַת תְּלַת), as we said (כְּמָה דְּאַמָרָן). And Yofia’el the great overseer stands over them all (וְיוֹפִיאֵ״ל רַב מְמָנָא קַיְּימָא עַל כֻּלְּהוּ), for his name does not change (דְּלָא אִשְׁתַּנֵּי שְׁמֵיהּ).

One letter sparkles over all those encampments (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין), and it is the letter Kuf (וְאִיהִי אָת ק׳). When this sparkles (כַּד נָצִיץ דָּא), they all turn to that side of that sparkling (נַטְלִין כֻּלְּהוּ לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ). This letter Kuf hangs in the air (הַאי אָת ק׳ תַּלְיָיא בַּאֲוִירָא), and it bends three times in a day (וְאַכְפְּיָא תְּלַת זִמְנִין בְּיוֹמָא), and ascends and descends (וְסַלְּקָא וְנַחְתָּא). These two letters “Kuf, Resh” (תְּרֵין אַתְוָון אִלֵּין ק״ר), are letters that stand in the middle (אִינּוּן אַתְוָון דְּקַיְימִין בְּאֶמְצָעִיתָא): one covering the Alef (חַד דְּחָפֵי לְאָת א׳), and one covering the Yod that comes after it (וְחַד דְּחַפְּיָא עַל י׳, דְּאִיהִי לְבָתַר).