Daf 4b (דַּף ד׳ ע״ב)

Rabbi Aḥa explained this verse (רִבִּי אֲחָא אוֹקִים הַאי קְרָא), at the time when the Shekhinta entered the Mishkan (בְּשַׁעֲתָא דְּעָאלָת שְׁכִינְתָּא לְמַשְׁכְּנָא), that blessings and joy were found in everything (דְּאִשְׁתְּכָחוּ בִּרְכָאן וְחֶדְוָון בְּכֹלָּא). And the Shekhinta entered as a bride into the ḥuppah (וְעָאלַת שְׁכִינְתָּא כְּכַלָּה לַחוּפָּה). And then Yisrael were perfected below (וּכְדֵין אִשְׁתְּלִימוּ אִשְׁתְּכָּחוּ יִשְׂרָאֵל לְתַתָּא), and they united with Kudsha Berikh Hu on earth (וְאִתְאַחֲדוּ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And they shall make Me a sanctuary, and I shall dwell among them” (וְעָשׂוּ לִי מִקְדָּשׁ ושָׁכַנְתִּי בְּתוֹכָם) (Exodus 25). And then the upper and the lower were sweetened (וּכְדֵין עִלָּאֵי וְתַתָּאֵי אִתְבְּסָּמוּ). “And He called to Moshe” (וַיִּקְרָא אֶל מֹשֶׁה) (Leviticus 1).

Rabbi Shimon opened (רַבִּי שִׁמְעוֹן פָּתַח): “The blossoms appeared in the land, the time of singing has come, and the voice of the dove is heard in our land” (הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ) (Song of Songs 2). This verse contains much to contemplate (הַאי קְרָא אִית בֵּיהּ לְאִסְתַּכְּלָא). Since it is written “appeared in the land” (כֵּיוָן דִּכְתִּיב נִרְאוּ בָאָרְץ), why is it also written “is heard in our land”? (מַהוּ דִּכְתִּיב נִשְׁמַע בְּאַרְצֵנוּ). For is it not one land? (דְּהָא בְּחַד אָרֶץ סַגְיָא). Rather, “the blossoms” (אֶלָּא הַנִּצָּנִים) are those plantings that Kudsha Berikh Hu uprooted and replanted in another place (אִלֵּין אִינּוּן נְטִיעָן דְּעָקָרָן קוּדְשָׁא בְּרִיךְ הוּא וְשָׁתִיל לוֹן בְּאַתְרָא אָחֳרָא), and they were nurtured like plantings when they bring forth blossoms (וְאִתְרְבִיאוּ, כִּנְטִיעָתָא כַּד אַפִּיק פַּרְחִין). “Appeared in the land” (נִרְאוּ בָּאָרֶץ), this land is blessed by them as is fitting (דְּהַאי אֶרֶץ מִתְבָּרְכָא מִנַּיְיהוּ כַּדְקָא חֲזֵי). And what is it? The holy land, the upper land, the true land (וּמַאי אִיהִי. אֶרֶץ קַדִּישָׁא, אֶרֶץ עִלָּאָה, אֶרֶץ וַדַּאי). “The time of singing has come” (עֵת הַזָּמִיר הִגִּיעַ), the time to uproot the dominion of the mighty nations (עִידָּן לְאַעְקְרָא שׁוּלְטָנוּתָא דְּרַבְרְבֵי עַמִּין), so they should not rule over Yisrael (דְּלָא יִשְׁלְטוּן בְּהוּ בְּיִשְׂרָאֵל), at the time when the Mishkan was established (בְּשַׁעֲתָא דְּאִתְּקַם מַשְׁכְּנָא). “And the voice of the dove is heard in our land” (וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ), this is the land below (דָּא אֶרֶץ דִּלְתַתָּא), that Yisrael inherited by the hand of Yehoshua (דְּאַחֲסִנוּ יִשְׂרָאֵל עַל יְדָא דִּיהוֹשֻׁעַ). Who is the voice of the dove? (מַאן הוּא קוֹל הַתּוֹר). This is the supernal traveler (דָּא הוּא תַּיָּיר עִלָּאָה), who joined with her when Shlomo built the Temple below (דְּאִזְדְּוּוג עִמָּהּ כַּד בָּנָה שְׁלֹמֹה בֵּי מַקְדְּשָׁא לְתַתָּא). And then Kudsha Berikh Hu was crowned with His crowns, like a groom with a bride (וּכְדֵין אִתְעֲטָּר קוּדְשָׁא בְּרִיךְ הוּא בְּעִטְרוֹי, כֶּחָתָן בְּכַלָּה). As it is written (כְּמָה דְאַתְּ אָמֵר): “Go out and see, daughters of Zion, King Shlomo with the crown…” (צְאֶינָה וּרְאֶנָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלמֹה וגוֹ') (Song of Songs 3).

In the book of Aggadah it is said (בְּסִפְרָא דְּאַגַּדְתָּא אָמַר): “The voice of the dove” (קוֹל הַתּוֹר), this is the Oral Torah (דָּא תּוֹרָה שֶׁבְּעַל פֶּה). For the Written Torah is called simply Torah (דְּתוֹרָה דְּבִכְתָב אִקְרֵי תּוֹרָה סְתָם), and the Oral Torah is called “Tor” (תּוֹרָה שֶׁבְּעַל פֶּה אִקְרֵי תּוֹר). As it is said: “And He happened upon, and He called” (כְּמָה דְאַתְּ אָמֵר וַיִּקֶּר וַיִּקְרָא), this one is complete, and this one is not so (דָּא שְׁלִימוּ, וְדָא לָאו הָכִי). And I have established it as has been said, and so it is (וַאֲנָא אוֹקִימְנָא כְּמָה דְּאִתְּמַר, וְהָכִי הוּא).

Come and see (תָּא חֲזֵי): When the Shekhinta descended into the Mishkan (כַּד נַחְתַּת שְׁכִינְתָּא לְמַשְׁכְּנָא), it is written “the bride of Moshe” without the letter Vav (כְּתִיב כַּלּת מֹשֶׁה, חָסֵר ו'), indeed “the bride of Moshe” (כַּלַּת מֹשֶׁה וַדַּאי), and they have established it (וְאוּקְמוּהָ). But the secret of the matter (אֲבָל רָזָא דְּמִלָּה): “the bride of Moshe” means the Knesset Yisrael (כַּלַּת מֹשֶׁה: דָּא כְּנֶסֶת יִשְׂרָאֵל), and all is one matter (וְכֹלָּא חַד מִלָּה), and for the supernal King it is said (וּלְמַלְכָּא עִלָּאָה אִתְּמַר).

Since the Mishkan was established, Moshe stood outside (כֵּיוָן דְּאִתְּתְקַם מַשְׁכְּנָא קָאִים מֹשֶׁה לְבַר). He said: I may not enter except by permission (אָמַר לָא אִתְחֲזֵי לְמֵיעַל אֶלָּא בִּרְשׁוּתָא). Immediately: “And He called to Moshe” (מִיַּד וַיִּקְרָא אֶל מֹשֶׁה). Who is “And He called”? (מַאן וַיִּקְרָא). This is she whose house it is (דָּא הַהִיא דְּבֵיתָא דִּילָהּ הִיא), the bride, for the whole house is by her authority (הַהִיא כַּלָּה דְּכָל בֵּיתָא בִּרְשׁוּתָא דִּילָהּ). “And Hashem spoke to him” (וַיְדַבֵּר יְיָ' אֵלָיו) (Leviticus 1), this is the one called “voice” (הַהוּא דְּאִקְרֵי קוֹל), the one Moshe grasped (הַהוּא דְּאָחִיד בֵּיהּ מֹשֶׁה). “And He called to Moshe” (וַיִּקְרָא אֶל מֹשֶׁה).

Rabbi El'azar opened (רִבִּי אֶלְעָזָר פָּתַח): “Why did I come and there was no man? I called, but no one answered. Is My hand too short to redeem?” (מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת) (Isaiah 50). Blessed are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), for wherever they are found, Kudsha Berikh Hu is found with them (דִּבְכָל אֲתַר דְּאִשְׁתְּכָחוּ, קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח עִמְּהוֹן), and Kudsha Berikh Hu is found among them (וְקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בֵּינִיהוֹן), and He is glorified through them, through Yisrael (וּמִתְפָּאֵר בְּהוּ בְּיִשְׂרָאֵל). As it is written (הֲדָא הוּא דִכְתִּיב): “Yisrael, in whom I am glorified” (יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49). And not only this (ולֹא עוֹד), but Yisrael complete the faith in the world (אֶלָּא דְּיִשְׂרָאֵל אַשְׁלִימוּ מְהֵימְנוּתָא בְּאַרְעָא). Yisrael are the completion of the holy Name (וְיִשְׂרָאֵל שְׁלִימוּ דִּשְׁמָא קַדִּישָׁא אִינּוּן). And when Yisrael are complete in their deeds below (וְכַד יִשְׂרָאֵל אִשְׁתְּלִימוּ בְּעוֹבָדַיְיהוּ), then, so to speak, the holy Name is completed (כִּבְיָכוֹל, שְׁמָא קַדִּישָׁא אִשְׁתְּלִים). But when Yisrael are not complete below in their deeds (וְכַד יִשְׂרָאֵל לָא אִשְׁתְּלִימוּ לְתַתָּא בְּעוֹבָדַיְיהוּ), and exile is decreed upon them (וְאִתְחַיְּיבוּ גָּלוּתָא), then, so to speak, the holy Name is not complete above (כִּבְיָכוֹל שְׁמָא קַדִּישָׁא לָא שְׁלִים לְעֵילָּא). For we have learned: this one rises and this one descends (דִּתְנָן דָּא סָלִיק וְדָא נָחִית). Yisrael above rise upward (יִשְׂרָאֵל דִּלְעֵילָּא סָלִיק לְעֵילָּא), and Knesset Yisrael descends below (כְּנֶסֶת יִשְׂרָאֵל נְחִיתַת לְתַתָּא). They are separated one from the other (אִתְרְחָקוּ דָּא מִן דָּא), and so to speak the holy Name remains without completion (כִּבְיָכוֹל אִשְׁתְּאַר שְׁמָא קַדִּישָׁא בְּלָא שְׁלִימוּ). And all this is because Knesset Yisrael is in exile (וְכֹלָּא בְּגִין דִּכְנֶסֶת יִשְׂרָאֵל בְּגָלוּתָא). And even though Yisrael are in exile (וְאַף עַל גַּב דְּיִשְׂרָאֵל בְּגָלוּתָא), Kudsha Berikh Hu is found among them (קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בֵּינַיְיהוּ), and He comes early to the synagogue (וְאָתֵי וְאַקְדִּים לְבֵי כְּנִישְׁתָּא), and He calls and says (וְקָרֵי ואָמַר): “Return, O backsliding children, I will heal your backslidings” (שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם) (Jeremiah 3). But there is no one to awaken his spirit (וְלֵית מַאן דְּאִתְּעַר רוּחֵיהּ). Then Kudsha Berikh Hu says (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָמַר): “Why have I come and there is no man? I called and there is no one who answers” (מַדוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה) (Isaiah 50). I came first (אַקְדָּמִית), and there is no man (וְאֵין אִישׁ), and there is no one who would awaken his spirit (וְלֵית מַאן דְּיִתְּעַר רוּחֵיהּ).

Come and see (תָּא חֲזִי), on that day when the Mishkan was completed (בְּהַהוּא יוֹמָא דְּאִשְׁתַּכְלַל בֵּי מַשְׁכְּנָא), Kudsha Berikh Hu came first and dwelled within it (קוּדְשָׁא בְּרִיךְ הוּא אַקְדִּים וְשָׁארִי בֵּיהּ). Immediately, “And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying” (מִיַּד, וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר יְיָ' אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר) (Leviticus 1). “And Hashem spoke to him” (וַיְדַבֵּר יְיָ' אֵלָיו), and He informed him that Yisrael are destined to sin before Him (וְאוֹדַע לֵיהּ דִּזְמִינִין יִשְׂרָאֵל לְמֵיחַב קַמֵּיהּ), and that this Tent of Meeting would be drawn into their sins (וּלְאִתְמַשְׁכְּנָא הַאי אֹהֶל מוֹעֵד בְּחוֹבַיְיהוּ), and it would not endure in their hands (וְלָא יִתְקְיָים בִּידַיְיהוּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And Hashem spoke to him from the Tent of Meeting, saying” (וַיְדַבֵּר יְיָ' אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר). What did He say to him (מַאי אָמַר לֵיהּ)? “From the Tent of Meeting” (מֵאֹהֶל מוֹעֵד), meaning from the matters of the Tent of Meeting (מֵעִסְקֵי אֹהֶל מוֹעֵד), that it is destined to be drawn into the sins of Yisrael (דְּזַמִּין לְאִתְמַשְׁכְּנָא בְּחוֹבַיְיהוּ דְּיִשְׂרָאֵל), and it would not endure in its existence (וְלָא יִתְקְיָּים בְּקִיּוּמֵיהּ). But the remedy for this is (אֲבָל אַסְוָותָא לְהַאי): “When a man among you brings an offering to Hashem” (אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיְיָ') (Leviticus 1). Behold, offerings atone for all (הֲרֵי לָךְ קָרְבְּנִין דְּאָגִין עַל כֹּלָּא).

Rabbi Yehudah and Rabbi Yitzchak were walking on the road (רַבִּי יְהוּדָה וְרַבִּי יִצְחָק הֲווּ אַזְלֵי בְּאָרְחָא), and as they were walking they met a certain child (Yenuka) who was going and was weary (עַד דַהֲווּ אַזְלֵי פָּגְעוּ בְּהַהוּא יְנוֹקָא דְהָוָה אָזִיל וְהָוָה לָאֵי). He said to them: I fasted today and did not eat (אָמַר לוֹן, לָאִינָא דְּלָא אֲכִילְנָא יוֹמָא דֵין). They brought out bread and gave it to him (אֲפִיקוּ נַהֲמָא וְיָהֲבוּ לֵיהּ), and a miracle occurred for them and they found a small spring of water (וְאִתְרָחִישׁ לוֹן נִיסָא וְאַשְׁכָּחוּ חַד נְבִיעוּ דָקִיק דְמַיָּא), some say: beneath a tree (נ״א: תחות אילנא), beneath them, and they drank from it and sat down (תְחוֹתְהוֹן וְשָׁתוּ מִנֵּיהּ וְיַתְבוּ).

The Yenuka opened and said (פָּתַח הַהוּא יְנוֹקָא וְאָמַר): “And He called to Moshe” (וַיִּקְרָא אֶל מֹשֶׁה) (Leviticus 1). Here the letter Alef is small (הָכָא אַלֶף זְעִירָא), why? (אֲמַאי). Because this calling was not in perfection (בְּגִין דְּהַאי קְרִיאָה לָא הֲוָה בִּשְׁלִימוּ). Why? Because it was only in the Mishkan and in another land (מַאי טַעְמָא דְּלָא הֲוָה אֶלָּא בְּמַשְׁכְּנָא וּבְאַרְעָא אַחֲרָא). For the true perfection is found only in the Holy Land (בְּגִין דִּשְׁלִימוּ לָא אִשְׁתְּכַח אֶלָּא בְּאַרְעָא קַדִּישָׁא). Furthermore, here is Shekhinta (תוּ, הָכָא שְׁכִינְתָּא), but there is the perfection of male and female (הֲתָם שְׁלִימוּ דְּדְּכָר ונוּקְבָּא). As it is written (דברי הימים א א): “Adam, Shet, Enosh” (אָדָם שֵׁת אֱנוֹשׁ) — Adam is the perfection of male and female (אָדָם שְׁלִימוּ דִּדְכָר וְנוּקְבָּא), but here it is female (הָכָא נוּקְבָּא). Furthermore, the end of the verse: “And Hashem spoke to him from the Tent of Meeting, saying” (וַיְדַבֵּר יְיָ אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר) (Leviticus 1), therefore the small Alef (בְּגִין כָּךְ א' זְעִירָא). And furthermore, the small Alef is compared to a king who sat upon his throne and the crown of royalty was upon him and he was called the High King (וְתּוּ א' זְעִירָא מְתַל לְמַלְכָּא דְהָוָה יָתִיב בְּכוּרְסַיָּיא וְכִּתְרָא דְּמָלְכוּתָא עָלֵיהּ וְאִיקְרֵי מֶלֶךְ עִילָאָה). When he goes down and visits the house of his servant, he is called a lesser king (כַּד נָחִית וְאָזִיל לְבֵּי עַבְדֵּיהּ, מֶלֶךְ זוּטָא אִקְרֵי). So too Kudsha Berikh Hu (כָּךְ קוּדְשָׁא בְּרִיךְ הוּא): when He is above over all, He is called the High King (כָּל זִמְנָא דְּאִיהוּ לְעֵילָּא עַל כֹּלָּא, מֶלֶךְ עִילָאָה אִיקְרֵי). But when He descends and dwells below, He is king — but not as high as before (כֵיוָן דְּנָחִית מְדוֹרֵיהּ לְתַתָּא, מֶלֶךְ אִיהוּ, אֲבָל לָאו עִילָאָה כְּדְּקַדְמִיתָא). Therefore, the small Alef (בְּגִין כָּךְ אַלֶף זְעִירָא). “And He called” (וַיִּקְרָא) — so we learned (הָכִי תָנֵינָן): He summoned him to His palace from the Tent of Meeting (זָמִין לֵיהּ לְהֵיכָלֵיהּ מֶאֹהֶל מוֹעֵד). And what is the Tent of Meeting (מַאן הוּא אֹהֶל מוֹעֵד)? It is the tent in which all the festivals and holy days and Shabbat are reckoned (אֹהֶל דְּבֵּיהּ תָלֵינָן מוֹעֲדָא וְחָגָא וְשַׁבְּתָא לְמִמְנֵי), as it is written (Bereshit 1): “And they shall be for signs and for seasons” (כְּמָה דְאַתְּ אָמֵר וְהָיוּ לְאֹתוֹת וּלְמוֹעֲדִים). And therein rests the reckoning for counting (וּבֵיהּ שַׁרְיָיא חוּשְׁבָּנָא לְמִמְנֵי). And who is this? It is the moon (וּמָאן אִיהוּ סִיהֲרָא). As it is said (Isaiah 33): “A tent that shall not be taken down, its pegs shall never be removed” (כְּמָה דְאַתְּ אָמֵר אֹהֶל בַּל יִצְעַן בַּל יִסַע יְתְדוֹתָיו לַנֵצַח). “To say — what is ‘to say’? (לֵאמֹר, מָאי לֵאמֹר), it is in order to reveal (בְּגִין לְגַלָּאָה). But all is one and it is fitting (אֲבָל כֹּלָא חַד וְשַׁפִּיר הוּא), because perfection is a place to reveal that which was hidden within (בְּגִין דִּשְׁלִימוּ הוּא אֲתָר לְגַלָּאָה מָה דְהָוָה סָתִים לְגוֹ). And in every place, ‘to say’ is as it is said: “And Hashem spoke to Moshe, saying” (וּבְכָל אֲתַר, לֵאמֹר, כְּמָה דְאַתְּ אָמֵר, ויְדַבֵּר יְיָ אֶל מֹשֶׁה לֵאמֹר), and also here, “And Hashem spoke to him from the Tent of Meeting, saying” (וַיְדַבֵּר יְיָ אֵלָיו מְאֹהֶל מוֹעֵד לֵאמֹר). Because permission was given to reveal (דְאִתְיְיהִיב רֵשׁוּ לְגַלָּאָה), for the moon was appointed this word from the place where Moshe stood (דְּהָא אִתְמָנֵי לְּסִיהֲרָא הַהוּא מִלָּה מֵאֲתָר דְּמֹשֶׁה קַיָימָא). “And Hashem spoke” is above (ויְדַבֵּר יְיָ לְעֵילָּא). “To Moshe” is in the middle (אֶל מֹשֶׁה בְּאֶמְצָעִיתָא). “To say” is below (לֵאמֹר בָּבְּרַיְיתָא), some say: in the lower place (נ״א: בבתרייא), which is the place of permission to reveal (אֲתָר דְּאִית רֵשׁוּ לְגַלָּאָה).

Come and see: “And He called to Moshe” (תוּ וַיִּקְרָא אֶל מֹשֶׁה). What is written above? “And they brought the Mishkan to Moshe” (מָה כְּתִיב לְעֵילָּא וַיָבִיאוּ אֵת הַמִּשְׁכָּן אֶל מֹשֶׁה) (Exodus 39). Why “to Moshe”? (אַמָּאי אֶל מֹשֶׁה). Thus they said: because Moshe saw it on the mountain, and Kudsha Berikh Hu showed it to him with the vision of the eye (הָכִי אָמְרוּ, בְּגִין דְּמֹשֶׁה חָמָא לֵיהּ בְּטוּרָא וְקוּדְשָׁא בְּרִיךְ הוּא אֲחְמֵי לֵיהּ בְּחֵיזוּ דְּעֵינָא), as you say (כְּמָה דְאַתְּ אָמֵר): “As you were shown on the mountain” (כַּאֲשֶׁר הֶרְאָה אוֹתְךָ בָּהָר) (Exodus 27), and: “According to the vision that Hashem showed Moshe” (כַּמַּרְאֶה אֲשֶׁר הֶרְאָה יְיָ אֵת מֹשֶׁה) (Numbers 8), and it is written (וּכְתִיב): “And see, and make them after their pattern, which you are shown on the mountain” (וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה מֹרְאֵה בָּהָר) (Exodus 25). Now that they brought it to him, it was so that he would see if it was indeed like that Mishkan which he saw (הַשְׁתָּא דְּאַיְתִיאוּ לֵיהּ, בְּגִין דְּיִחְמֵי אִי אִיהוּ כְּהַהוּא מַשְׁכְּנָא דְּחָמָא). Some say: so that he would see that very Mishkan that he saw (נ״א: בגין דיחמי איהו ההוא משכנא דחמא). But why is it written: “And they brought the Mishkan to Moshe” (אֲבָל אֲמַאי וַיָבִיאוּ אֵת הַמִּשְׁכָּן אֶל מֹשֶׁה)? Rather, it is like a king who wished to build a palace for the Matronita (אֶלָּא לְמַלְכָּא דְּבָעָא לְמִבְנֵי פַּלְטְרִין לְמַטְרוֹנִיתָא). He commanded the artisans: this palace in this place, that palace in that place, here is the place for her couch, here is the place for her rest (פַּקִיד לְאוּמָנִין, הֵיכָלָא דָא, בְּדוּךְ פְּלַן. וְהֵיכָלָא דָא בְּדוּךְ פְּלַן. הָכָא אֲתָר לְעֲרְסֵיה. הָכָא אֲתָר לְנַיְיחָא). When the artisans completed the work, they brought it before the king (כֵיוָן דְּעַבִידוּ לוֹן אוּמָנִין אַחֲמִיוּ לְמַלְכָּא).

So too: “And they brought the Mishkan to Moshe” — the master of the house, the man of Elohim (כָּךְ, ויָבִיאוּ אֵת הַמִּשְׁכָּן אֶל מֹשֶׁה מָארִיהּ דְּבֵיתָא, אִישׁ הָאֱלֹהִים). When the palace was completed for the Matronita, she was invited to the King to partake (כֵּיוָן דְּאִשְׁתַכְלַל הֵיכָלָא לְמַטְרוֹנִיתָא, זְמִינַת לְמַלְכָּא לְמֵיכַלָא). She was invited to her husband with her (זְמִינַת לְבַעְלָה עִמָּהּ), therefore: “And He called to Moshe” (בְּגִין כָּךְ ויִּקְּרָא אֶל מֹשֶׁה). And because Moshe is the master of the house, what is written? “And Moshe took the tent and pitched it for himself outside the camp” (וּבְגִין דְּמֹשֶׁה מָארֵי דְּבֵיתָא אִיהוּ, מָה כְּתִיב וְמֹשֶׁה יִקַּח אֵת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה) (Exodus 33). Moshe, who is the master of the house, acted thus (מֹשֶׁה דְּאִיהוּ מָארֵיהּ דְּבֵיתָא עֲבָד הָכִי), for no other man has permission to act thus (דְּלֵית רֵשׁוּ לְבַּר נָשׁ אַחֲרָא לְמֶעְבַּד הָכִי). “And Hashem spoke to him” — this is another higher level (ויְדַבֵּר יְיָ אֵלָיו דַּרְגָּא אַחֲרָא עִילָאָה). And then, at the time when Moshe was prepared to enter, then it opened and said: “A man, when he brings from you” (וּכְדֵין בְּשַׁעֲתָא דְּאִזְדַמָן מֹשֶׁה לְמֵיעָאל כְּדֵין פָּתַח וְאָמַר אָדָם כִּי יַקְרִיב מִכֶּם). What is “a man” here? (מַאי אָדָם הָכָא), only when the sun and the moon join as one (אֶלָּא כַּד אִתְחַבְּרָן שִׁמְשָׁא וְסִיהֲרָא כַּחֲדָא). It opened and said “Adam,” as it is written: “The sun and the moon stood in their habitation” (פָּתַח וְאָמַר אָדָם, כְּדִכְתִיב שֶׁמֶשׁ יָרֵחַ עָמַד זְבוּלָה) (Habakkuk 3). “Stood,” but they did not stand (עָמַד וְלֹא עָמְדוּ). “When he brings from you” (כִּי יַקְרִיב מִכֶּם) — here is hinted that one who performs the service of an offering is perfect, such that male and female are found (הָכָא אִתְרְמִיז מַאן דְּיַעֲבִיד פּוּלְחָנָא דְּקָרְבְּנָא שְׁלִים דְּיִשְׁתְּכַח דְּכָר וּנוּקְבָּא). It implies “from you,” meaning it must be found in your image (מַשְׁמַע מִכֶּם דְּיִשְׁתְּכַח כְּחִיזוּ דִּילְכוֹן). “An offering to Hashem” (קָרְבָּן לַיְיָ) — that all should be brought to unite as one, above and below (דְּיַקְרִיב כֹּלָּא לְאִתְאַחֲדָא כַּחֲדָא עֵילָא וְתַתָּא). “From the animal” (מִן הַבְּהֵמָה) — to show man and beast, and all as one (לְאַחֲזָאָה אָדָם וּבְהֵמָה וְכֹלָּא כַּחֲדָא). “From the cattle and from the flock” (מִן הַבָּקָר וּמִן הַצֹּאן) — these are the chariots that are pure (אִלֵּין רְתִיכִין דְּאִינוּן דַּכְיָין). Since it says “from the animal,” one might think from all, whether pure or impure. Therefore it returned and said: “from the cattle and from the flock” (כֵּיוָן דְּאָמַר מִן הַבְּהֵמָה, יָכוֹל מִכֹּלָּא בֵּין דַּכְיָין בֵּין מְסָאֲבָן, הֲדַר וְאָמַר מִן הַבָּקָר וּמִן הַצֹּאן וְגוֹ'). “Your offerings” (קָרְבָּנְכֶם) — it should have said “My offering” (קָרְבָּנִי מִּבָּעֵי לֵיהּ). What is “your offerings”? At first it says “an offering to Hashem” (בְּקַדְמִיתָא קָרְבָּן לַיְיָ), now it says “your offerings, an offering to Hashem” (הַשְׁתָּא קָרְבָּנְכֶם קָרְבָּן לַיְיָ). “A man, your offerings, from the cattle and from the flock” — to show the unification from above to below (אָדָם קָרְבָּנְכֶם מִן הַבָּקָר וּמִן הַצֹּאן לְאַחֲזָאָה יִחוּדָא מֵעֵילָּא לְתַתָּא). And from below to above, this is “an offering to Hashem” (וּמִתַּתָּא לְעֵילָּא הַיְינוּ קָרְבָּן לַיְיָ). From above to below, this is “your offerings” (מֵעֵילָּא לְתַתָּא הַיְינוּ קָרְבָּנְכֶם).

It is like a king (מְתַל לְמַלְכָּא) who sits upon a lofty throne above (דְּאִיהוּ יָתִיב בְּטוּרְסֶקָא עִילָאָה לְעֵילָּא), and whose throne is established upon that height (וְכָרְסַיָּיא דִּילֵיהּ אִתְתַּקָּן עַל הַהוּא טוּרְסֶקָא), and he is the supreme King over all (וּמַלְכָּא עִילָאָה עַל כֹּלָּא). When a person brings an offering (בַּר נָשׁ דְּקָרִיב קָרְבְּנָא), Some say: a gift (ס״א: דורונא), to the King, he must ascend from level to level (בָּעָא לְסַלְקָא מִדַרְגָּא לְדָרְגָּא), until he ascends from below to above (עַד דְּסָלִיק מִתַּתָּא לְעֵילָּא), to the place where the King sits (לְאֲתָר דְּמַלְכָּא יָתִיב), exalted above all (עִילָאָה עַל כָּל כֹּלָּא). Then it is known that the gift has ascended to the King (וּכְדֵין יָדְעִין דְּהָא סָלְקִין דוֹרוֹנָא לְמַלְכָּא), and that gift—Some say: from the King (ס״א: דמלכא)—comes from the King Himself (מִן מַלְכָּא אִיהוּ).

Then the gift descends from above to below (נָחִית דוֹרוֹנָא מֵעֵילָּא לְתַתָּא), and it is known that this gift descends from above (הַא יְדִיעָן דְּהַהוּא דוֹרוֹנָא ס״א: דמלכא נָחִית מֵעֵילָּא), from the love of the King (לִרְחִימָא דְּמַלְכָּא), who is above (דְּאִיהוּ לְעֵילָּא), to below (לְתַתָּא). So too (כָּךְ), at first (בְּקַדְמִיתָא), Adam ascends through his levels from below to above (אָדָם סָלִיק בְּדַרְגּוֹי מִתַּתָּא לְעֵילָּא). Then: “An offering to Hashem from the animal, from the cattle” (קָרְבָּן לַיְיָ מִן הַבְּהֵמָה מִן הַבָּקָר) (Vayikra 1:2), descends through its levels from above to below (נָחִית בְּדַרְגּוֹי מֵעֵילָא לְתַתָּא), and then it becomes: “your offering” (וּכְדֵין קָרֵבָּנְכֶם). Therefore it is written (בְּגִין כָּךְ): “I have eaten my honeycomb with my honey...” (אֲכַלְתִי יַעְרִי עִם דִבְשִׁי וְגוֹ׳) (Shir HaShirim 5:1)—this is: “Adam, an offering to Hashem” (הַיְינוּ אָדָם קָרְבָּן לַיְיָ). “Eat, O friends” (אִכְלוּ רֵעִים) (Shir HaShirim 5:1)—this is: “from the animal, from the cattle, and from the flock” (הַיְינוּ מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן) (Vayikra 1:2). And then: “you shall bring your offering” (וּכְדֵין תַּקְרִיבוּ אֵת קָרְבָּנְכֶם) (Vayikra 1:2).

Rabbi Yehudah and Rabbi Yitzchak came and kissed him (אָתוּ רִבִּי יְהוּדָה וְר׳ יִצְחָק וּנְשָׁקוּהוּ). They said: Blessed is the Merciful One, that we merited to hear this (אָמְרוּ בְּרִיךְ רַחֲמָנָא דְּזָכֵינָא לְמִשְׁמָע דָא).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): It would have been fitting for this Yenuka [Child] not to know all this (יֵאוֹת הֲוָה לְהַהוּא יְנוֹקָא דְּלָא יִנְדָע כּוּלֵי הַאי), and I fear for him (וַאֲנָא מִסְתַּפֵּינָא עָלֵיהּ), whether he will endure in the world because of this (אִי יִתְקַיַּים בְּעָלְמָא בְּגִינֵי הַאי). Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): “And why?” (וְלָמָּה). He said to him (אָמַר לֵיהּ): Because he is able to gaze into a place where no human being has permission to gaze (דְּהָא יָכִיל לְאִסְתַּכְּלָא בְּאֲתָר דְּלֵית רֵשׁוּ לְּבַּר נָשׁ לְאִסְתַּכְּלָא בֵּיהּ), and I fear for him (וּמִסְתָּפֵינָא עָלּוֹי), lest before the time of his redemption arrives (דְּעַד לָא יִמְטֵי לְפִרְקוֹי), he will gaze and look (יִסְתָּכַּל וְיִשְׁגָּח), and they will punish him (וְיֵעֲנְשׁוּן לֵיהּ).

The Yenuka [Child] heard this and said (שָׁמַע הַהוּא יְנוֹקָא אָמַר): I do not fear punishment forever (לָא מִסְתַּפֵּינָא מֵעוֹנָשָׁא לְּעָלְמִין), for at the time my father departed from the world (דְּהָא בְּשַׁעֲתָא דְאִסְתַּלַּק אַבָּא מֵעָלְמָא), he blessed me and prayed for me (בָּרִיךְ לִי וְצַלִּי עֲלַי), and I know that the merit of my father will protect me (וְיַדָּעְנָא דִּזְכוּתָא דְּאַבָּא יָגִין עֲלַי). He said to him (אָמַר לֵיהּ): Who is your father? (מַאן הוּא אֲבוּךְ). He replied (אָמַר): I am the son of Rav Hamnuna Sava (בְּרֵיהּ דְרַב הַמְנוּנָא סָבָא). They took him and carried him upon their shoulders for three Milin [Miles] (נָטְלוּ לֵיהּ וְאַרְכְּבוּ לֵיהּ עַל כִּתְפַיְיהוּ תְלַת מִילִין).

They went and presented these words before Rabbi Shim'on (אַזְלוּ וְסַדָּרוּ מִילִין קָמֵיהּ דְּרַבִּי שִׁמְעוֹן). He said to them (אָמַר לוֹן): Certainly they inherit the inheritance of the Orayta (וַדַּאי יְרוּתָא אוֹרַיְיתָא אַחְסִין), and were it not for the merit of his father (וְאִלְמָלֵא זְכוּתָא דְּאָבוֹי), he would have been punished from above (אִתְעֲנַשׁ מִלְּעֵילָּא). But Kudsha Berikh Hu, those who walk in the path of the Orayta (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא לְאִינוּן דְּאָזִילוּ בַּתְרָא דְאוֹרַיְיתָא), grants them its inheritance (אַחְסִינוּ לָהּ), both they and their children forever (אִינוּן וּבַנָיְיהוּ לְעָלְמִין).