Daf 3a (דַּף ג׳ ע״א)

Inside them (לְגוֹ מִנַּיְיהוּ), Kedumi’el great overseer (קְדוּמִיאֵ״ל רַב מְמָנָא), great commander of encampments (רַב מַשִׁרְיָין), under the dominion of Mikha’el (תְּחוֹת שׁוּלְטָנוּתָא דְּמִיכָאֵ״ל). With him were arranged all those encampments under his hand (עִמֵּיהּ הֲווֹ מִתְתַּקְנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ). And one overseer stands over them at the gate (וְחַד מְמָנָא קַיְּימָא עָלַיְיהוּ בְּתַרְעָא), called Ari’el (דְּאִתְקְרֵי אֲרִיאֵ״ל). And twelve overseers encircle him (וי״ב מְמָנָן סָחֲרִין לֵיהּ), three for each side (תְּלַת תְּלַת לְכָל סְטָר). And this overseer Kedumi’el stands over them (וְהַאי מְמָנָא קְדוּמִיאֵ״ל קַיְּימָא עָלַיְיהוּ), his name never changes forever (דְּלָא אִשְׁתַּנֵּי שְׁמֵיהּ לְעָלְמִין). One letter sparkles above them (חַד אָת קַיָּימָא נָצִיץ עַל רֵישַׁיְיהוּ), and it is the letter Yod (וְהוּא אָת י׳). When this sparkles (כַּד הַאי נָצִיץ), they all turn to that sparkling (נַטְלִין כֻּלְּהוּ לְהַהוּא נְצִיצוּ דְּנָצִיץ). The letter Kuf, as we said (אוֹת ק׳ דְּקַאמְרָן), covers this letter Yod (חַפְּיָא עַל הַאי אָת י׳), and the letter Resh covers Alef (ר׳ חַפְּיָא עַל א׳).

Inside, inside (לְגוֹ לְגוֹ), in the place called Kodesh (בַּאֲתַר דְּאִקְרֵי קֹדֶשׁ), one letter sparkles in concealment and in hiding (נָצִיץ חַד אָת בִּטְמִירוּ וּבִגְנִיזוּ), and it is the letter Vav (וְאִיהִי אָת ו׳). And this letter Vav sparkles over all the letters (וְהַאי אָת ו׳ נָצִיץ בִּנְצִיצוּ עַל כֻּלְּהוּ אַתְוָון). And a voice goes out from among these letters (וְקָלָא נָפִיק מִבֵּינַיְיהוּ דְּאִלֵּין אַתְוָון). Then the sparkle of the letter Vav strikes the sparkle of the letter Yod (כְּדֵין בָּטַשׁ נְצִיצוּ דְּאָת ו׳ לִנְצִיצוּ דְּאָת י׳), and that sparkle goes out from the place called holy (וְנָפַק הַהוּא נְצִיצוּ מִגּוֹ אֲתַר דְּקֹדֶשׁ), and strikes into the sparkle of the letter Yod (וּבָטַשׁ לְגוֹ נְצִיצוּ דְּאָת י׳). Then the sparkle of the letter Yod strikes into the sparkle of the letter Kuf (וּכְדֵין נְצִיצוּ דְּאָת י׳ בָּטַשׁ לְגוֹ נְצִיצוּ דְּאָת ק׳), and a voice goes out (וְקלא הוּא נָפִיק), and the sparkle of the letter Kuf goes out (וְנָפְקָא נְצִיצוּ דְּאָת ק׳). And it strikes into the sparkle of the letter Resh (וּבָטַשׁ לְגוֹ נְצִיצוּ דְּאָת ר׳), and all the sparks go out (וְנַפְקֵי נִצוֹצִין כֻּלְּהוּ), and they join into the sparkle of the letter Alef (וּמִתְחַבְּרִין לְגוֹ נְצִיצוּ דְּאָת א׳), which stands (דְּקַיְּימָא). And a voice goes out (וְקָלָא הֲוָא נָפִיק), and strikes all the sparks of the letters together (וּבָטַשׁ בְּכָל אִינּוּן נְצִיצִין דְּאַתְוָון כַּחֲדָא): the sparkle of Vav in Yod (נְצִיצוּ דְּאָת ו׳ בְּי׳), the sparkle of Yod in Kuf (נְצִיצוּ דְּי׳ בְּק׳), the sparkle of Kuf in Resh (נְצִיצוּ דְּק׳ בְּר׳), the sparkle of Resh in Alef (נְצִיצוּ דְּר׳ בְּא׳).

And the engravings of the sparks joined together (וּמִתְחַבְּרָן גְּלִיפִין דִּנְצִיצִין), and afterward they went forth (וְנַפְקֵי לְבָתַר). And after they united within their sparks (וּבָתַר דְּמִתְחַבְּרִין בְּנִיצוֹצֵיהוֹן), a voice emerged from among them (נָפִיק קָלָא מִבֵּינֵיהוֹן), and they were joined in this mystery (וּמִתְחַבְּרָן בְּרָזָא דָּא): “And He called to Moshe” (וַיִּקְרָא אֶל מֹשֶׁה) (Vayikra 1:1). And Moshe gazed throughout all those days during which he did not enter (וּמֹשֶׁה הֲוָה מִסְתָּכַּל כָּל אִינּוּן יוֹמִין דְּלָא עָאל).

Afterward the letters returned (לְבָתַר אִתְהֲדָרוּ אַתְוָון), and they rolled in their circuits (וַהֲווּ מִתְגַּלְגְּלִין בְּקוּלְפוֹי), through the combinations of the letters that were given to Adam in the Garden of Eden (בְּצֵרוּפִין דְּאַתְוָון דְּאִתְמְסָרוּ לְאָדָם בְּגִנְתָּא דְּעֵדֶן). The letter Alef ascended into concealment (אָת א לְאַעֲלָא בְּגוֹ טְמִירָא), to the place called Kodesh (לַאֲתַר דְּאִקְרֵי קֹדֶשׁ), and the letter Vav went forth (וְנָפַק ו׳), giving its place to the letter Alef (וְיָהִיב דּוּכְתָּא לְאָת א׳). And Alef joined within Vav (וְאִתְחַבָּר א׳ לְגוֹ ו׳), followed by Kuf and Resh (דְּבַתְרֵיהּ קר), and Yud entered between Kuf and Resh (וְי׳ עָאל בֵּין ק׳ וְר׳), and Kir [Wall] was formed (וְאִשְׁתְּכַח קִיר).

Then they were engraved and sparkled as before (וְאִתְגְּלִיפוּ וְאִתְנְצִיצוּ כְּמִלְּקַדְּמִין), and a voice emerged from among them (וְקָלָא נָפַק מִבֵּינַיְיהוּ), and the sparks of the letters joined together (וּמִתְחַבְּרָן נְצִיצִין דְּאַתְוָון). It went forth outward and was revealed to all those encampments (וְנָפִיק לְבַר וְאִתְגַּלְיָין לְגַבֵּי כָּל אִינּוּן מַשִׁרְיָין), which received those letters (דַּהֲווֹ נַטְלִין אִינּוּן אַתְוָון). And when the sparks of the letters united (וְכַד מִתְחַבְּרָן נְצִיצִין דְּאַתְוון), a voice struck among them (קָלָא בָּטַשׁ בֵּינַיְיהוּ), and they appeared in their engravings before all those Retikhin [Chariots]: “Oqir [I will make precious]” (וְאִתְחָזוּן בְּגִלּוּפַיְיהוּ לְכָל אִינּוּן רְתִיכִין אוֹקִיר). Then a voice returned from among them and proclaimed among those Retikhin [Chariots] (וְקָלָא אַהְדָּר מִבֵּינַיְיהוּ וְקָרֵי בֵּין אִינּוּן רְתִיכִין): “I will make man more precious than fine gold, and Adam than the choicest gold of Ophir” (אוֹקִיר אֱנוֹשׁ מִפָּז וְאָדָם מִכֶּתֶם אוֹפִיר) (Yeshayahu 13:12).

Blessed is the portion of Moshe, who saw all this (זכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה דְּחָמֵי כָּל דָּא). But this combination was not shown to the eyes of Moshe (אֲבָל צֵרוּפָא דָּא לָא אִתְחֲמֵי לְעֵינוֹי דְּמֹשֶׁה), only the first combination, which is “Vayikra” (אֶלָּא צֵרוּפָא קַדְמָאָה דְּאִיהוּ וַיִּקְרָא), this Moshe saw (דָּא הֲוָה חָמֵי מֹשֶׁה). This is what is written: “And He called to Moshe” (הֲדָא הוּא דִכְתִיב וַיִּקְרָא אֶל מֹשֶׁה). But this other combination was not revealed to him (וְצֵרוּפָא דָּא אָחֳרָא לָא גַּלְיָין לֵיהּ), because the praise of man is not made known before him (בְּגִין דִּשְׁבָחָא דְּבַּר נָשׁ לָא מוֹדִעִין לְקַמֵּיהּ). And your sign: “Come out, you three” (וסִימָנִיךְ צְּאוּ שְׁלָשְׁתְּכֶם) (Numbers 12), and it is written: “And He called Aharon and Miriam” (וּכְתִיב וַיִּקְרָא אַהֲרֹן וּמִרְיָם), and it is written: “Mouth to mouth I speak with him” (וּכְתִיב פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ), and it is written: “Not so is My servant Moshe” (וּכְתִיב לֹא כֵן עַבְדִּי מֹשֶׁה), because the praises of man are not revealed before him (בְּגִין דְּלָא מוֹדִעִין שְׁבָחֵיהּ דְּבַּר נָשׁ לְקַמֵּיהּ).

The letters ascended (סַלְּקִין אַתְוָון), and were returned in all those encampments in this manner (וְאִתְהַדְּרוּ בְּכָל אִינּוּן מַשִׁרְיָין כְּגַוְונָא דָּא), in this combination “precious” [oqir] (בְּצֵרוּפָא דָּא אוֹקִיר). And a voice went out and proclaimed and said (וְקָלָא נָפַק וְאַכְרִיז וְאָמַר): “I will make man more precious than fine gold” (אוֹקִיר אֱנוֹשׁ מִפָּז וְגוֹ׳). Afterwards the letters were drawn (לְבָתַר אִתְמְשָׁכוּ אַתְוָון), and became sparks upon the heads of all those chariots (וַהֲווּ נְצִיצִין עַל רֵישַׁיְיהוּ דְּכָל אִינּוּן רְתִיכִין), and they were found until they were restored to their places (וְאִשְׁתְּכָכוּ עַד דְּאִתְתְּקָנוּ לְדוּכְתַּיְיהוּ).

The head to the side of the left is Ḥizki’el, great appointed one, great commander of all those who stand at the gate of the Mishkan under the authority of Gavri’el (רֵישָׁא לִסְטַר שְׂמָאלָא חִזְקִיאֵ״ל רַב מְמָנָא, רַב מַשִׁרְיָין לְכָל אִינּוּן דְּקַיְימֵי לְתַרְעָא דְּמַשְׁכְּנָא, תְּחוֹת שׁוּלְטָנוּתָא דְּגַבְרִיאֵ״ל). And with him are arranged, in that gate, all those encampments under his hand (וְעִמֵּיהּ מִתְתַּקְּנָן בְּהַהוּא תַּרְעָא, כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ). And one appointed one was set at the outer gate, and his name is Gazri’el (וְחַד מְמָנָא אִתָּקַם עַל תַּרְעָא לְבַר, וְגַזְרִיאֵ״ל שְׁמֵיהּ). And with him are twelve appointed ones circling him, three by three to every direction, to the four sides (וְעִמֵּיהּ י״ב מְמָנָן דְּסָחֲרִין לֵיהּ תְּלַת תְּלַת לְכָל סְטָר, לְד׳ סִטְרִין).

And these are the sharp flames of the sword that turns in their hands (וְאִלֵּין שִׁנָּנָא דְּלָהֲטָא דְּחַרְבָּא דְּמִתְהַפְּכָא בִּידַיְיהוּ). And this appointed one Ḥizki’el stands over them, above and above within (וְהַאי מְמָנָא חִזְקִיאֵ״ל, קָאִים עָלַיְיהוּ לְעֵילָּא לְעֵילָּא לְגוֹ). One letter sparkled upon their heads, and it is the letter Alef (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ, וְאִיהִי אָת א׳). For these do not stand, nor do they take, except in the secret of Alef, which is the right (דְּהָא לָא קַיְימֵי אִלֵּין, וְלָא שַׁיְילֵי [נ״א: נָטְלִי], אֶלָּא בְּרָזָא דְּא׳, דְּאִיהִי יְמִינָא). Because the left does not take except from the right (בְּגִין דִּשְׂמָאלָא לָא נָטִיל אֶלָּא בִּימִינָא). The right always takes for the left, for Alef is a letter that sparkles and goes out from the right (יְמִינָא נָטִיל תָּדִיר לִשְׂמָאלָא, דְּא׳ אָת נָצִיץ וְנָפִיק מִן יְמִינָא). Then they take to that place where that sparkle shone (כְּדֵין נַטְלִין לְהַהוּא אֲתַר דְּנָצִיץ הַהוּא נְצִיצוּ).

Within him is Raḥati’el, great commander of encampments, who stands within under the authority of Gavri’el (לְגוֹ מִנֵיהּ רַהֲטִיאֵ״ל רַב מַשִׁרְיָין, דְּקַיְּימָא לְגוֹ תְּחוֹת שָׁלְטָנוּתָא דְּגַבְרִיאֵ״ל). And with him are all those encampments under his hand (וְעִמֵּיהּ כָּל אִינּוּן מַשִּׁרְיָין תְּחוֹת יְדֵיהּ). And one appointed one stands over them at the gate, whose name is Kadshi’el (וְחַד מְמָנָא קָאִים עָלַיְיהוּ בְּתַרְעָא, דְּאִתְקְרֵי קַדְשִׁיאֵ״ל). And twelve appointed ones circle him, three by three, four times (וְסַחֲרִין לֵיהּ י״ב מְמָנָן, תְּלַת תְּלַת ד׳ זִמְנִין). And that appointed one Raḥati’el stands over all of them, whose name does not change (וְהַהוּא מְמָנָא רַהֲטִיאֵ״ל קַיְּימָא עַל כֻּלְּהוּ, דְּלָא אִשְׁתַּנִּי שְׁמֵיהּ). One letter sparkled upon the heads of all those encampments, and that letter is Zayin (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין, וְאָת דָּא אִיהוּ ז׳). And it was exchanged in the structure of the Mishkan with the letter Lamed (וְאִיהוּ אִתְחַלָּף גּוֹ תִּקּוּנָא דְּמַשְׁכְּנָא בְּאָת ל). This exchange is in the secret: “Water shall flow from his buckets” (הַאי אִתְחַלָּף בְּרָזָא דְּיִזַּל מַיִם מִדָּלְיָו) (Numbers 24). And it was exchanged in the engravings of the letters, and is called the change to Lamed (וְאִתְחַלָּף בְּגִלּוּפֵי אַתְוָון, וְאִקְרֵי חִלּוּפָא ל׳). When this sparkle shone upon the heads of all those encampments, then all of them took to that side of that sparkle (כַּד הַאי נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין, כְּדֵין כֻּלְּהוּ נַטְלִין לְהַהוּא סִטְרָא דְּהַהוּא נְצִיצוּ).

Inside from that is Kapzi’el, great appointed one, great commander of camps, under the authority of Gavri’el (לְגוֹ מִן דָּא, קַפְצִיאֵ״ל רַב מְמָנָא, רַב מַשִׁרְיָין, תְּחוֹת שָׁלְטָנִיהּ דְּגַבְרִיאֵל), and with him are set in order all those camps under his hand, those that were handed to him in that hour (וְעִמֵּיהּ הֲווֹ מְתְתַּקְנָן כָּל אִינּוּן מַשִׁרְיָין דִּתְחוֹת יְדֵיהּ, אִינּוּן דְּאִתְמְסָרוּ לֵיהּ בְּהַהִיא שַׁעֲתָא). And one appointed one stands over them, his name is Aza’el (וְחַד מְמָנָא קָאִים עָלַיְיהוּ עֲזָאֵ״ל שְׁמֵיהּ). And twelve appointed ones circle him, to every side three by three, as we have established (וי״ב מְמָנָן סָחֲרִין לֵיהּ לְכָל עִיבָר, תְּלַת תְּלַת כְּמָה דְּאוֹקִימְנָא). And Kapzi’el, the great appointed one, stands over them all (וְקַפְצִיאֵ״ל רַב מְמָנָא קַיְּימָא עַל כֻּלְּהוּ). One letter sparkled over the heads of all those camps, and it is the letter Dalet (אָת חַד נָצִיץ עַל רֵישַׁיְיהוּ דְּכָל אִלֵּין מַשִׁרְיָין, וְאִיהִי אָת ד׳). And all of them take from that sparkle of that letter (וְכֻלְּהוּ נַטְלֵי לְהַהוּא נְצִיצוּ דְּהַהוּא אָת). This letter is suspended in the air, upon two other letters (הַאי אָת תַּלְיָיא גּוֹ אֲוִירָא, עַל תְּרֵין אַתְוָון אָחֳרָנִין).

Inside from that is Sham’i’el, great appointed one (לְגוֹ מִן דָּא שַׁמְעִיאֵ״ל רַב מְמָנָא). This one is exchanged into four names, because it does not stand in engravings (הַאי אִתְחַלָּף לְד׳ שְׁמָהָן, בְּגִין דְּלָא קַיְּימָא בְּגַלְפוֹי). Sometimes to the right side, and sometimes to the left side (זִמְנִין לִסְטַר יְמִינָא, וְזִמְנִין לִסְטַר שְׂמָאלָא). And with him twelve appointed ones circling him, to every side three by three, as we have established (וְעִמֵּיהּ י״ב מְמָנָן דְּסָחֲרִין לֵיהּ לְכָל עִיבָר תְּלַת תְּלַת, כְּמָה דְּאוֹקִימְנָא). And Rageshi’el is the great appointed one over these twelve, under that other appointed one (וְרַגְשִׁיאֵ״ל רַב מְמָנָא עַל אִלֵּין י״ב, תְּחוֹתֵיהּ דְּהַהוּא מְמָנָא אָחֳרָא). And one letter sparkled above their heads, and that letter is the letter Hei (וְאָת חַד נָצִיץ עַל רֵישַׁיְיהוּ לְעֵילָּא, וְאָת דָּא אִיהִי אָת ה׳). And this one is suspended in the air over all the other letters, by that letter Dalet we spoke of (וְדָא תַּלְיָא בַּאֲוִירָא עַל כָּל שְׁאָר אַתְוָון, בְּהַהוּא אָת ד׳ דְּקַאמְרָן). Dalet and Hei, these two ascended above all the others, and all of them take from that sparkle that is suspended from that letter (ד׳ אִלֵּין תְּרֵין סְלִיקוּ לְעֵיל עַל כָּל שְׁאָר אָחֳרָנִין, וְכֻלְּהוּ נַטְלִין לְהַהוּא נְצִיצוּ דְּתַלְיָא מֵהַהוּא אָת).

Inside, inside, in the place that is called Kodesh, there sparkled one letter in the concealment of holiness, and it is the letter Mem, closed (לְגוֹ לְגוֹ, בַּאֲתַר דְּאִקְרֵי קֹדֶשׁ, נָצִיץ אָת חַד גּוֹ טְמִירוּ דְּקֹדֶשׁ, וְאִיהִי אָת ם סְתִימָא). This sparkle shone with radiance over all the letters, and a voice went forth from among those letters (הַאי נָצִיץ בִּנְצִיצוּ עַל כֻּלְּהוּ אַתְוָון, וְקָלָא הוּא נָפִיק מִבֵּינַיְיהוּ דְּאִלֵּין אַתְוָון). Then the sparkle of this letter struck, and took two other letters sparkling, suspended in the air, and they are Dalet and Hei, and what remained is El (כְּדֵין בָּטַשׁ נְצִיצוּ דְּהַאי אָת, וְנָטִיל תְּרֵין אַתְוָון אָחֳרָנִין נְצִיצִין דְּתַלְיָין בַּאֲוִירָא, וְאִינּוּן ד׳ ה׳ וְאִשְׁתְּאַר אֵל). And they joined with the others from the right side, and these struck against those, and all were taken, and they returned to their former state as at the beginning, and went out outside (וְאִתְחַבְּרָן בְּאִלֵּין אָחֳרָנִין דִּסְטָר יְמִינָא, וּבָטְשׁוּ אִלֵּין בְּאִלֵּין, וְנַטְלֵי כֻּלְּהוּ, וְאִתְהַדְּרָן קַדְמָאֵי כְּמִלְּקַדְּמִין וְנַפְקֵי לְבַר). Then they were called: “And He called to Moshe” (וּכְדֵין אִקְרוּן וַיִּקְרָא אֶל מֹשֶׁה). “And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying” (וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר יְיָ' אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר) (Leviticus 1).

Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר): “I have come to My garden, My sister, My bride (בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה), I have gathered My myrrh with My spice (אָרִיתִי מוֹרִי עִם בְּשָׂמִי), I have eaten My honeycomb with My honey (אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי), I have drunk My wine with My milk,” etc. (שָׁתִיתִי יֵינִי עִם חֲלָבִי וְגוֹ). This verse—its beginning is not its end, and its end is not its beginning (הַאי קְרָא לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ). It is written: “I have eaten my honeycomb with my honey, I have drunk my wine with my milk”—afterward: “Eat, O friends” (כְּתִיב אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי, לְבָתַר אִכְלוּ רֵעִים). He who invites another does so when the meal is prepared before him. After he has eaten, how can he invite another? (מַאן דִּמְזַמֵּן לְאָחֳרָא, כַּד מְזוֹנָא מִתְתַּקָּן קָמֵיהּ. בָּתַר דְּאִיהוּ אָכַל, הֵיאַךְ יַזְמִין לְאָחֳרָא). But fortunate are Yisrael (אֶלָּא זַכָּאִין אִינּוּן יִשְׂרָאֵל), that Kudsha Berikh Hu desired to purify them (דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְדַכְּאָה לְהוֹן), and He desired them more than all other nations who worship idolatry (וְאִתְרְעֵי בְּהוֹן מִכָּל שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה), and since He desired them He wished to remove them from all the accusers of the world (וּמִדְּאִתְרְעֵי בְּהוֹן בָּעָא לְסַלְּקָא לְהוֹן מִכָּל מְקַטְרְגֵי עָלְמָא). Come and see (תָּא חֲזִי), Some say: after the Mishkan was made (ס״א: בְּתַר דְּאִתְעֲבֵד מִשְׁכְּנָא), on the day the Mishkan was raised below (בְּיוֹמָא דְּאִתְּקַם מַשְׁכְּנָא לְתַתָּא), on that day another Mishkan was raised above with it (בְּהַהוּא יוֹמָא אִתְתְּקַם מַשְׁכְּנָא אָחֳרָא לְעֵילָּא עִמֵּיהּ), as it is written (Exodus 40) “The Mishkan was raised” simply (דִּכְתִּיב, הוּקַם הַמִּשְׁכָּן סְתָם), and that day was joy for Kudsha Berikh Hu (וְהַהוּא יוֹמָא חֶדְוָותָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה).

When the Mishkan was raised (כֵּיוָן דְּאִתְּקַם מַשְׁכְּנָא), what is written (מַה כְּתִיב), (Exodus 40) “And Moshe could not enter the Tent of Meeting” (וְלא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד). When Kudsha Berikh Hu saw this (כַּד חָמָא קוּדְשָׁא בְּרִיךְ הוּא), He said thus (כַּךְ אָמַר): “What? By the hand of Moshe it was raised (וּמַה עַל יְדֵי דְּמֹשֶׁה אִתְּקַם), and he is outside? (וְאִיהוּ לְבַר), immediately ‘And He called to Moshe’” (מִיַּד וַיִקְרָא אֶל מֹשֶׁה). He said to him: “Moshe, the dedication of the House (אָמַר לֵיהּ: מֹשֶׁה, חִנוּכָא דְּבֵיתָא), with what is it? With a feast (בְּמַאי הֲוָה, בִּסְעוּדָתָא). ‘When a man brings from you an offering to Hashem’ (Leviticus 1) (אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיְיָ'). This is what is written: ‘I have come into My garden, My sister, My bride…’ (Song of Songs 5) (הֲדָא הוּא דִכְתִיב בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה וְגוֹ'). Some say: and behold we have already established this verse, but ‘I have come’ (ס״א: וְהָא אוֹקְמוּהָ הַאי קְרָא, אֲבָל בָּאתִי).

Ra‘aya Meheimna

He opened and said: “I have come into My garden, My sister, My bride” (פָּתַח וְאָמַר בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה), this is Malkhut, Adonai (אִיהִי מַלְכוּת, אֲדֹנָ״י). “I have gathered My myrrh” (אָרִיתִי מוֹרִי), this is Chesed, the level of Avraham (דָּא חֶסֶד, דַּרְגָּא דְּאַבְרָהָם), of whom it is said: “I will go to the mountain of myrrh” (דְּאִתְּמַר עֲלֵיהּ אֵלֵךְ לִי אֶל הַר הַמּוֹר). “With My spice” (עִם בְּשָׂמִי), this is Netzach, the level of Aharon (דָּא נֶצַּח, דַּרְגָּא דְּאַהֲרֹן), of whom it is written (Exodus 30) “And you shall take to yourself choice spices” (דִּכְתִּיב בֵּיהּ וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ). And these are the right arm with the right thigh (וְאִינּוּן דְּרוֹעָא יְמִינָא, בְּיַרְכָא יְמִינָא). And the secret of the matter: “Pleasures are in Your right hand forever” (Psalms 16) (וְרָזָא דְּמִלָּה, נְעִימוֹת בִּימִינְךָ נֶצַּח). And these are the two blessings corresponding: the first, “Shield of Avraham” (חַד מָגֵן אַבְרָהָם), and the second, “Avodah,” which is “Accept with favor” (ותִנְיָינָא עֲבוֹדָה, דְּהוּא רְצֵּה).

“I ate My forest” (אָכַלְתִּי יַעְרִי), this is Gevurah, the fear of Yitzchak (דָּא גְּבוּרָה פַּחַד יִצְּחָק). “With My honey” (עִם דִּבְשִׁי), this is Hod, the level of David (הוֹד, דַּרְגָּא דְּדָוד), and this is the left arm with the left thigh (וְהַיְינוּ דְּרוֹעָא שְׂמָאלָא, עִם יַרְכָא שְׂמָאלָא). “I drank My wine with My milk” (שָׁתִיתִי יֵינִי עִם חֲלָבִי), this is the body and the covenant, Yaakov with Shlomo (גּוּף וּבְרִית, יַעֲקֹב עִם שְׁלמֹה). Afterward: “Eat, O friends, drink and be intoxicated, O beloved ones” (לְבָתַר אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים), these are the twelve tribes with the twelve blessings (י״ב שְׁבָטִים, בי״ב בִּרְכָאן). The addition of the blessing against the heretics (תּוֹסֶפֶת בִּרְכַּת הַמִּינִין), who eats it? He of whom it is said: “I have come into My garden, My sister, My bride” (מַאן אָכִיל לָהּ, הַהוּא דְּאִתְּמַר בֵּיהּ בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה). And there are those who explain it differently, in another secret (וְאִית דְּפָלִיג לוֹן בְּרָזָא אָחֳרָא): “I have gathered My myrrh with My spice” (אָרִיתִי מוֹרִי עִם בְּשָׂמִי), this is the body and the covenant (גּוּף וּבְרִית); “My forest with My honey” (יַעְרִי עִם דִּבְשִׁי), this is the right thigh with the left (שׁוֹקָא יְמִינָא עִם שְׂמָאלָא). “My wine with My milk” (יֵינִי עִם חֲלָבִי), this is the left arm with the right (דְּרוֹעָא שְׂמָאלָא בִּימִינָא), for wine is Gevurah and milk is Chesed (דְּאִינּוּן יִינִי גְּבוּרָה, חֲלָבִי חֶסֶד). (Thus concludes the Ra‘aya Mehemna) (ע״כ רַעְיָא מְהֵימְנָא).