Daf 147b (דַּף קמ״ז ע״ב)

The Tenth Tikkun (תִּקּוּנָא עֲשִׂירָאָה)

This is the Thirtieth Tikkun (זֶהוּ תִּקּוּן ל׳)

“Bereshit Bara Elohim,” this is Bava (בְּ״רֵאשִׁית בָּ״רָא אֱ״לֹהִים דָּא בָּבָ״א), and they are three gates that are hinted at in the three faces in “Bereshit Bara Elohim” (וְאִינוּן תְּלַת בָּבֵי דְאִתְרְמִיזוּ בִּתְלַת אַנְפִּין בְּרֵא״שִׁית בָּרָ״א אֱ״לֹהִים). And concerning it, it is said: “For every matter of trespass—upon an ox, upon a donkey”—this is Bava Kamma [the First Gate] (וַעֲלָהּ אִתְּמַר, עַל כָּל דְּבַר פֶּשַׁע עַל שׁוֹר עַל חֲמוֹר, דָּא בָּבָא קַמָּא); “upon a sheep, upon a garment”—this is Bava Metzia [the Middle Gate] (עַל שֶׂה עַל שַׂלְמָה, דָּא בָּבָא מְצִיעָא); “for every lost thing, concerning which one says, ‘This is it’”—this is Bava Batra [the Last Gate] (עַל כָּל אֲבֵדָה אֲשֶׁר יֹאמַר כִּי הוּא זֶה, דָּא בָּבָא בַּתְרָא) (Exodus 22:8). Concerning “ox,” in it the masters of the Mishnayot contend, this one with that one (עַל שׁוֹר בֵּיהּ מִתְוַכְּחִים מָארֵי מַתְנִיתִין דָּא עִם דָּא), and there is an ox and there is an ox, an innocuous ox and a forewarned ox (וְאִית שׁוֹר וְאִית שׁוֹר, שׁוֹר תָּם וְשׁוֹר מוּעָד), and there is a donkey and there is a donkey (וְאִית חֲמוֹר וְאִית חֲמוֹר). And concerning these from the side of impurity it is said about them (Deuteronomy 22:10): “You shall not plow with an ox and a donkey together” (וְעַל אִלֵּין דְּסִטְרָא דִמְסָאֲבוּ אִתְּמַר בְּהוֹן (דברים כב י) לֹא תַחֲרוֹשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּו). And Ya'akov, regarding them, said (Bereshit 32:6): “And I have ox and donkey” (וְיַעֲקֹב בְּגִינַיְיהוּ אָמַר וַיְהִי לִי שׁוֹר וַחֲמוֹר). “Flock” is the sheep, of which it is said “upon a sheep” (צֹאן דָּא שֶׂה דְּאִתְּמַר בֵּיהּ עַל שֶׂה), and “slave and maidservant” this is “upon every lost thing” (וְעִבֶד וְשִׁפְחָה דָא אִיהוּ עַל כָּל אֲבֵדָה).

And the forewarned ox-twenty-four derivatives of damages depend from it (וְשׁוֹר מוּעָד, אַרְבָּעָה וְעִשְׂרִים תּוֹלָדוֹת דִּנְזִיקִין תַּלְיָין מִנֵּיהּ), and all of them depend from four primary categories, which are horn, tooth, body, and foot (וְכֻלְּהוּ תַלְיָין מֵאַרְבַּע אָבוֹת דְּאִינוּן קֶרֶן וְשֵׁן וְגוּף וְרֶגֶל): goring with the horn (נְגִיחָה בְּקֶרֶן), tooth that was eating in theft (שֵׁן דַּהֲוָה אָכִיל בְּגֶזֶל), crouching with the body upon utensils and breaking them (רָבְצָה בְּגוּפָא עַל מָאנֵי וְתַבַּר לוֹן), and there are no utensils except Talmidei Chakhamim (וְלֵית מָאנֵי אֶלָּא תַּלְמִידֵי חֲכָמִים), and likewise he damaged with his feet (וְכֵן הִזִּיק בְּרַגְלָיו), and all of them are stated in the Mishnah (וְכֻלְּהוּ בְּמַתְנִיתִין אִתְּמַר). A donkey is heavy in the stringencies of the Mishnah (חֲמוֹר אִיהוּ חָמוּר בְּחוּמְרָא דְמַתְנִיתִין), and about a Torah scholar who rules over it, it is said “poor and riding upon a donkey” (וְתַלְמִיד חָכָם דְּשַׁלִּיט עֲלֵיהּ אִתְּמַר בֵּיהּ עָנִי וְרוֹכֵב עַל חֲמוֹר). And what is it that he rules over it (וּמַאי נִיהוּ דְשַׁלִּיט עֲלֵיהּ)?

“Wise,” “wondrous,” and “great, great” Rabbis-this is one who rules over it (חָ כָם מ וּפְלָא וְ רַב רַ בָּנָן דָּא שַׁלִּיט עֲלֵיהּ). But another is one who drives the donkey after him, in the stringency of the Mishnah (אֲבָל אָחֳרָא אִיהוּ מְחַמְּרָא בַּתְרֵיהּ בְּחוּמְרָא דְמַתְנִיתִין). And likewise, the ox gores them with difficulty (וְכֵן שׁוֹר נָגַח לוֹן בְּקוּשְׁיָא), and bites them (וְנַשִּׁיךְ לוֹן), and lies upon them and breaks them (וְרָבִיץ עֲלַיְיהוּ וְתַבַּר לוֹן), and this is dispute (וְדָא אִיהוּ מַחֲלֹקֶת). And likewise with the foot, he breaks utensils (וְכֵן בְּרֶגֶל תַּבַּר מָאנִין). And because of this, upon the ox and the donkey, which are the appointees of Esav and Yishma‘el, the two Mashiachs will come riding upon them and rule over them, and the masters of the Mishnayot rule over them (וּבְגִין דָּא בְּשׁוֹר וּבַחֲמוֹר דְּאִינוּן מְמַנָּן דְּעִשָׂו וְיִשְׁמָעִאל, יֵתוּן רְכִיבִין עֲלַיְיהוּ תְּרֵין מְשִׁיחִין וְשָׁלְטִין עֲלַיְיהוּ, וּמָארֵי מַתְנִיתִין שָׁלְטִין עֲלַיְיהוּ). And about them Ya'akov said: “And I have ox and donkey,” that he rules over them, in Talmud and in Midrashim, and by the binding of Tefillin and Tzitzit he rules over them (וַעֲלַיְיהוּ אָמַר יַעֲקֹב וַיְהִי לִי שׁוֹר וַחֲמוֹר דְּשַׁלִּיט עֲלַיְיהוּ, בְּתַלְמוּדָא וּבְמֶדְרָשִׁים, וּבִקְשִׁירוּ דִתְּפִלִּין וְצִיצִית שַׁלִּיט עֲלַיְיהוּ), for they are forewarned to spoil, as it is said about them (Exodus 1:14): “And they embittered their lives with hard service, with mortar and with bricks” (דְּאִינוּן מוּעָדִים לְקַלְקֵל, דְּאִתְּמַר בְּהוֹן (שמות א יד) וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים).

Immediately a voice went forth and said (מִיָּד נָפַק קָלָא וְאָמַר): “Leave the child and let him ascend to his place” (אַנְחוּ לֵיהּ לַיְנוֹקָא וִיסַלֵּיק לְאַתְרֵיהּ), for behold the sixty halakhot, which are the sixty queens, depend upon the air (דְּהָא שִׁתִּין הֲלָכוֹת דְּאִינוּן שִׁשִּׁים הֵמָּה מְלָכוֹת תַּלְיָין בְּאַוִּירָא), and he has come to raise them to their places (וְאִיהוּ אָתֵי לְסָלְקָא לוֹן לְאַתְרַיְיהוּ).

Immediately he flew and they saw nothing (מִיָּד פָּרַח וְלָא חָזוּ מִדֵּי). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): Surely this is a suckling infant from the breasts of his mother (וַדַּאי דָּא אִיהוּ תִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ). And this is the Youth, who led the forty in the sea (וְדָא נַעַר, דְּאִיהוּ אַנְהִיג אַרְבִּין בְּיַמָּא), who are the Torah scholars that go in the sea of Orayta (דְאִינוּן תַּלְמִידֵי חֲכָמִים דְּאָזְלִין בְּיַמָּא דְאוֹרַיְיתָא), in the four winds (בְּאַרְבַּע רוּחִין), of which it is said (דִּי בְהוֹן אִתְּמַר) (Ezekiel 37:9): “Thus says Hashem: From the four winds, come, O spirit” (כֹה אָמַר יהו''ה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ). And there are four other winds from the side of Satan, which come with difficulty and dispute (וְאִית אַרְבַּע רוּחִין אָחֳרָנִין מִסִּטְרָא דְשָׂטָן דְּאַתְיָין בְּקוּשְׁיָא וּמַחֲלוֹקֶת), and they drown the ships, which are the Torah scholars in the sea of Orayta (וְטָבְעִין סְפִינוֹת דְּאִינוּן תַּלְמִידֵי חֲכָמִים בְּיַמָּא דְאוֹרַיְיתָא), and they are unable to go out from there (וְלָא יָכְלִין לְנָפְקָא מִתַּמָּן), and the whirlwinds rise and fall upon them (וְגַלְגַּלִּין סָלְקִין וְנָחֲתִין בְּהוֹן).

Meanwhile, behold, the Yenuka descended (אַדְהָכִי הָא יְנוֹקָא קָא נָחִית). He opened and said (פָּתַח וְאָמַר): “Holy Luminary, open your mouth in the Orayta” (בּוֹצִינָא קַדִּישָׁא פְּתַח פִּיךָ בְּאוֹרַיְיתָא), for behold your mouth is Sinai (דְהָא פִּימָךְ אִיהִי סִינַי). The sounds and vapors that go forth from your mouth (קָלִין וַהֲבָלִין דְּנָפְקִין מִפּוּמָךְ), about them it is said (עֲלַיְיהוּ אִתְּמַר) (Exodus 20:18): “And all the people saw the sounds and the torches, etc.” (וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת וְאֶת הַלַּפִּידִים וְגוֹמֵר). And all of them obey your words, the upper and the lower (וְכֻלְּהוּ צַיְיתִין לְמִלּוּלָךְ עִלָּאִין וְתַתָּאִין). These are the six hundred thousand of the upper academy, and the six hundred thousand of the lower academy (דְּאִינוּן שִׁתִּין רִבּוֹא דִמְתִיבְתָּא עִלָּאָה, וְשִׁתִּין רִבּוֹא דִמְתִיבְתָּא תַּתָּאָה). And you are in the likeness of your Master (וְאַנְתְּ אִיהוּ בְּדִיּוֹקְנָא דְמָארָךְ).

For at the time that He opened with “Anochi,” the ox did not gore, the lion did not roar, the bird that is the eagle did not fly (דִּבְזִמְנָא דְפָתַח בְּאָנֹכִי שׁוֹר לָא נָגַח אַרְיֵה לָא שָׁאַג עוֹף דְּאִיהוּ נִשְׁרָא לָא פָּרַח). And all the hosts that depend on them are in the throne of glory (וְכָל חֲיָילִין דְּתַלְיָין מִנַּיְיהוּ בְּכָרְסַיָּיא יְקָרָא). And man is to sit upon the throne, which is Kudsha Berikh Hu (וְאָדָם לָשֶׁבֶת עַל כָּרְסַיָּיא דְאִיהוּ קוּדְשָׁא בְּרִיךְ הוּא). He listens to your words (אִיהוּ צַיִּית לְמִלִּין דִּילָךְ), because His Matronita, which is the holy Orayta, ascends in your mouth (בְּגִין דְּמַטְרוֹנִיתָא דִילָהּ דְּאִיהִי אוֹרַיְיתָא קַדִּישָׁא סָלִיק בְּפוּמָךְ).