Daf 134a (דַּף קל״ד ע״א)

The pupil of the eye is a mirror (בַּת עַיִן אִיהִי אַסְפַּקְלַרְיָאָה). Even though it is black (אַף עַל גַּב דְּאִיהִי אוּכְמָא), in it are seen all the faces and the colors of the countenance of man (בָּהּ אִתְחַזְיָין כָּל פַּרְצוּפִין וְגַוָּונִין דְּאַנְפּוֹי דְּבַר נַשׁ). When a man closes his eye (כַּד סָתִים בַּר נַשׁ עִינָא), it is a hidden thought (אִיהוּ מַחֲשָׁבָה סְתִימָא). Alef with Kamatz it is (א קָמֵ״ץ אִיהוּ), Kamatz closed (קָמֵ״ץ סָתִים). The eye is Yod in its circle (עִינָא אִיהוּ י׳ בְּעִגּוּלָא דִילֵיהּ), and Vav in its length (ו׳ בְּאוּרְכָא דִילֵיהּ). When it is opened, it is opened with the lower Heh (כַּד אִתְפַּתַּח אִתְפַּתַּח בְּה׳ תַּתָּאָה). When it shines, it shines with the upper Heh (כַּד נָהִיר נָהִיר בְּה׳ עִלָּאָה). At that time when it is opened with the upper Heh it is said of the eye: “The heavens were opened and I saw visions of Elohim” (Ezekiel 1) (בְּהַהוּא זִמְנָא דְאִתְפַּתַּח בְּה׳ עִלָּאָה אִתְּמַר בְּעִינָא נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים). These are the five lights of the work of Creation (דְּאִינוּן חָמֵשׁ אוֹר דְּעוֹבָדָא דִבְּרֵאשִׁית), which are included in the upper Heh (דִּכְלִילָן בְּה׳ עִלָּאָה). Five lights that shine in five colors (חָמֵשׁ אוֹר דְּנָהֲרִין בְּחָמֵשׁ גַּוָּונִין). Saturn is open black (שַׁבְּתַא״י פַּתְיָא אוּכְמָא), all colors are darkened in it (כָל גַּוָּונִין אִתְחַשְׁכָאן בֵּיהּ). It is the belly color of the serpent (אִיהוּ גַוָּון גָּחוֹן דְּחִוְיָא), of which it is said: “Upon your belly you shall go, and dust you shall eat all the days of your life” (Bereshit 3) (דְאִתְּמַר בֵּיהּ עַל גְּחוֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ). Dust is cold and dry (עָפָר אִיהוּ קַר וְיָבֵשׁ). So is the spleen, cold and dry (הָכִי טְחוֹל קַר וְיָבֵשׁ). And because of this, “dust you shall eat all the days of your life” (וּבְגִין דָּא וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ).

Come and see, not in vain did the ancients say (תָּא חֲזִי לַאו לְמַגָּנָא אָמְרוּ קַדְמָאִין): the rider is not subordinate to the horse, but the horse is subordinate to the rider (אֵין הָרוֹכֵב טְפֵלָה לַסּוּס אֶלָּא הַסּוּס טְפֵלָה לָרוֹכֵב). For the horse is female (דְּסוּס אִיהוּ נוּקְבָא), to the rider who is man (לָרוֹכֵב דְּאִיהוּ אָדָם). If he is meritorious, it is said of him: “I will make for him a help” (Bereshit 2) (אִם זָכָה אִתְּמַר בֵּיהּ אֶעֱשֶׂה לּוֹ עֵזֶר). And if not, it is against him, the evil inclination (וְאִם לַאו כְּנֶגְדּוֹ יֵצֶר הָרָע). About him it is said: “And I find more bitter than death the woman” (Ecclesiastes 7) (עֲלֵיהּ אִתְּמַר וּמוֹצֵא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה). And this is the spleen of Saturn (וְדָא טְחוֹל שַׁבְּתַא״י). A help - this is the Shekhinta (עִזֶר דָּא שְׁכִינְתָּא). About her it is said: “He who finds a wife finds good and obtains favor from Hashem” (Proverbs 18) (עֲלָהּ אִתְּמַר מָצָא אִשָּׁה מָצָא טוֹב וַיָּפֶק רָצוֹן מֵיְהוָה). And because of this the masters of the Mishnah said: “Matzah or Motzeh” (וּבְגִין דָּא הֲווֹ אָמְרֵי מָארֵי מַתְנִיתִין, מָצָא אוֹ מוֹצֵא).

Sometimes you find a horse that becomes arrogant and throws its rider beneath it (לְזִמְנִין תִּשְׁכַּח סוּסְיָא דְאִתְגָּאֶה וְאַפִּיל לְרוֹכְבוֹ תְּחוֹתֵיהּ). This is an evil woman (דָּא אִתְּתָא בִּישָׁא). Sometimes you find a man riding on his horse (לְזִמְנִין תִּשְׁכַּח אָדָם רָכִיב עַל סוּסְיָא), sometimes a man (לְזִמְנִין אִישׁ), sometimes a slave (לְזִמְנִין עֶבֶד). In the same way, sometimes you find that there is a body that is a horse, well-formed in all its structure, and does evil deeds (כְּגַוְונָא דָא תִּשְׁכַּח לְזִמְנִין דְּאִית גּוּף דְּאִיהוּ סוּס שַׁפִּיר בְּכָל תִּקּוּנוֹי, וְעָבִיד עוֹבָדִין בִּישִׁין), because it has that Nefesh riding upon it, which is an evil man, a slave, or a mamzer (בְּגִין דְּאִית לֵיהּ הַהוּא נֶפֶשׁ דְּרָכִיב עֲלֵיהּ, דְּאִיהוּ אָדָם רַע עֶבֶד אוֹ מַמְזֵר). And because of this the masters of the Mishnah established: “Not study is the essence, but action is the essence” (וּבְגִין דָּא אוּקְמוּהוּ מָארֵי מַתְנִיתִין, לֹא הַמֶּדְרָשׁ עִקָּר אֶלָּא הַמַּעֲשֶׂה הוּא הָעִקָּר). And sometimes you find a bad horse which is the body, which has an evil form, but the one who rides upon it is good, and he inclines it to do good deeds (וּלְזִמְנִין תִּשְׁכַּח סוּסְיָא בִּישָׁא דְאִיהוּ גוּפָא, דְאִית לֵיהּ דִּיּוֹקְנָא בִישָׁא, וּמָאן דְּרָכִיב עֲלֵיהּ אִיהוּ טַב, וְסָטֵי לֵיהּ לְמֶעֱבַד עוֹבָדִין טָבִין). And this is a staff inclined toward Chesed (וְדָא אִיהוּ מַטֶּה כְּלַפֵּי חֶסֶד). And whoever has a good form and good deeds, this is a righteous one to whom good is given (וּמָאן דְּאִית לֵיהּ דִּיּוֹקְנָא שַׁפִּירָא וְעוֹבָדִין טָבִין, דָּא צַדִּיק וְטוֹב לוֹ). And so it is, one who is a righteous man and his mate is righteous (וְהָכִי אִיהוּ מָאן דְּאִיהוּ צַדִּיק וּבַת זוּגֵיהּ צַדֶּקֶת). One whose form is evil but he is good in his deeds (מָאן דְּאִיהוּ דִיּוֹקְנֵיהּ בִּישָׁא וְאִיהוּ שַׁפִּיר בְּעוֹבָדוֹי), this is a righteous one who has evil (דָּא צַדִּיק וְרַע לוֹ). And so it is, one who is righteous and his mate is evil (וְהָכִי אִיהוּ מָאן דְּאִיהוּ צַדִּיק וּבַת זוּגֵיהּ בִּישָׁא). And one whose form is evil and whose deeds are evil (וּמָאן דְּאִיהוּ דִיּוֹקְנָא בִישָׁא וְעוֹבָדוֹי בִּישִׁין), this is a wicked one who has evil (דָּא אִיהוּ רָשָׁע וְרַע לוֹ). And so it is, one who is evil and his wife is evil (וְהָכִי אִיהוּ מָאן דְּאִיהוּ רַע וְאִתְּתֵיהּ רָעָה). Here are made known three Gilgulim (הָכָא אִשְׁתְּמוֹדְעִין תְּלַת גִּלְגּוּלִין): a wicked one who has good, who does evil deeds but his form is good, and his wife is righteous, beautiful in her deeds (רָשָׁע וְטוֹב לוֹ מָאן דְּעוֹבָדוֹי בִּישִׁין וְדִיּוֹקְנֵיהּ שַׁפִּירָא, וְאִתְּתֵיהּ צַדֶּקֶת שַׁפִּירְתָּא בְעוֹבָדָהָא).

The Gilgul causes this, that there should be a man who is righteous and has good, righteous and has evil, wicked and has good, wicked and has evil (דְּגִלְגּוּלָא גָרִים דָּא לְמֶהֱוֵי בַּר נַשׁ צַדִּיק וְטוֹב לוֹ, צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ, רָשָׁע וְרַע לוֹ). A body that is evil and a woman that is evil, for the righteous this is his punishment, for the Gilgul obligates him (דְּגוּפָא בִישָׁא וְאִתְּתָא בִּישָׁא לַצַּדִּיק אִיהוּ עוֹנָשָׁא דִילֵיהּ, דְּגִלְגּוּלָא מְחַיֵּיב לֵיהּ). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), Abba, if so, what is the remedy for one who is righteous and has an evil wife (אַבָּא, אִם כֵּן מַאי תַּקַּנְתֵּיהּ לְמָאן דְּאִיהוּ צַדִּיק וְאִית לֵיהּ אִתְּתָא בִּישָׁא)? He said to him: My son, he should make for himself a change of place, and a change of name, and a change of deeds (אָמַר לֵיהּ בְּרִי, יַעֲבִיד לֵיהּ שִׁנּוּי מָקוֹם וְשִׁנּוּי הַשֵּׁם וְשִׁנּוּי מַעֲשֶׂה). And if not, she will be removed from him with a bill of divorce, and he shall be healed, and he shall be planted in another place (וְאִי לָא אִתְתַּקְנַת, יְתָרֵךְ לָהּ מִנֵּיהּ בְּגֵט וְיִתְּסֵי, וְאִתְנַטַּע בַּאֲתַר אָחֳרָא). As it is written: “Behold, all these does God work, twice, three times with a man” (Job 33) (אִיּוֹב ל״ג כ״ט וְהֶן כָּל אֵלֶּה יִפְעַל אֵ־ל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר). Until here in the lines of the hands (עַד הָכָא בְּשִׁרְטוּטִין דִּיְדִין).

In the stature of the neck (בְּקוֹמָה בְּצַוָּאר), Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): Eliyahu, Eliyahu (אֵלִיָּהוּ אֵלִיָּהוּ), behold, the Shekhinta is here (הָא שְׁכִינְתָּא הָכָא), and all my companions are with her, keeping for you here (וְכֻלְּהוּ חַבְרַיָּיא עִמָּהּ נָטְרִין לָךְ הָכָא). Take permission from Kudsha Berikh Hu to descend here for the honor of the holy King (טוֹל רְשׁוּ מִקּוּדְשָׁא בְּרִיךְ הוּא לְנָחֲתָא הָכָא לִיקָרָא דְמַלְכָּא קַדִּישָׁא), you and all the masters of the academies above and below with you (אַנְתְּ וְכָל מָארֵי מְתִיבְתָּאן דִּלְעִילָא וְתַתָּא עִמָּךְ), to rectify the measure of the stature of Kudsha Berikh Hu as is fitting for Him (לְתַקְנָא שִׁעוּר קוֹמָה דְקוּדְשָׁא בְּרִיךְ הוּא כִּדְקָא יָאוּת לֵיהּ). Meanwhile, behold Eliyahu is descending, and all the masters of the academies above and below with him (אַדְהָכִי הָא אֵלִיָּהוּ קָא נָחַת וְכָל מָארֵי מְתִיבְתָּאן דִּלְעִילָא וְתַתָּא עִמֵּיהּ). And Kudsha Berikh Hu is above them all (וְקוּדְשָׁא בְּרִיךְ הוּא עַל כֻּלְּהוּ).