Daf 24b (דַּף כ״ד ע״ב)

The Ninth Tikkun

תִּקּוּנָא תְּשִׁיעָאָה

“Bereshit, Yira Shabbat (Awe of Shabbat)” (בְּרֵאשִׁית, יָרֵ״א שַׁבָּ״ת), which is the Shekhinta (דְּאִיהִי שְׁכִינְתָּא). About her it is said: “Those who profane it shall surely be put to death” (Exodus 31:14) (דַּעֲלָהּ אִתְּמַר מְחַלְלֶיהָ מוֹת יוּמָת), for enemies entered her sanctuary, which is the Holy of Holies (דְּעָאלוּ אוֹיְבִים בֶּחָלָל דִּילָהּ דְּאִיהוּ קֹדֶשׁ קָדָשִׁים). And it is said of them: “He has defiled the sanctuary of Hashem” (Numbers 19:13) (וְאִתְּמַר בְּהוֹן אֶת מִקְדַּשׁ יְיָ טִמֵּא), “He has profaned the kingdom and her princes” (Lamentations 2:2) (חִלֵּל מַמְלָכָה וְשָׂרֶיהָ). And a maidservant has entered in the place of her mistress (וְשִׁפְחָה עָאלַת בַּאֲתַר דִּגְבִירָה), who is the menstruant, the maidservant, the foreign harlot (דְּאִיהִי נִדָּה שִׁפְחָה גוֹיָה זוֹנָה), and she has defiled her place (וְסָאִיבַת אַתְרָהָ), where once was the rest of the Shekhinta (דְתַמָּן הֲוָה נְיָיחָא דִשְׁכִינְתָּא). And a voice descended and said: “Fear Shabbat” (וְקָלָא הֲוָה נָחִית וְאָמַר, יְרֵא שַׁבָּת), but she did not act so (וְאִיהִי לָא עָבְדַת כַּךְ), rather, she profaned the kingdom and her princes (אֶלָּא חִלֵּל מַמְלָכָה וְשָׂרֶיהָ), and the Shekhinta fled from there (וּבָרְחַת שְׁכִינְתָּא מִתַּמָּן). At that time they mocked her Sabbaths (בְּהַהוּא זִמְנָא שָׂחֲקוּ עַל מִשְׁבַּתֶּיהָ), and the maidservant said: Is this not like that which Sarai did to her maidservant (וְאָמְרַת שִׁפְחָה, לַאו הַאי כְּגַוְונָא דְעָבְדַת שָׂרַי לְשִׁפְחָה דִילָהּ)? As it is written: “From before Sarai my mistress I flee” (Bereshit 16:8) (הֲדָא הוּא דִכְתִיב מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “Daughter of a wicked one, guilty one! (בְּרַתָּא דְרָשָׁע חַיָּיבָא). And behold, even though Sarai drove her away (וְהָא אַף עַל גַּב דְּשָׂרַי תָּרְכַת לָהּ), I had mercy on her and on her son (אֲנָא רְחִימְנָא עֲלָהּ וְעַל בְּנָהּ). But you did not act thus (וְאַתּוּן לָא עֲבַדְתּוּן הָכִי), rather you repaid evil in place of good” (אֶלָּא גְרַמְתּוּן בִּישׁ תְּחוֹת טָב) (Some say: you repaid (נ״א גְּמַלְתּוּן). “I decree to remove the guilty kingdom from the world (אֲנָא אוֹמֵינָא לְאַעֲבָרָא מַלְכוּתָא חַיָּיבָא מֵעָלְמָא), and there shall be no joy before Me until they are removed from the world (וְלָא יְהֵא חֶדְוָה קֳדָמַי עַד דְּיִתְאֲבִידוּ מֵעָלְמָא). And at that time there shall be joy before Me (וּבְהַהוּא זִמְנָא יְהֵא חֶדְוָה קֳדָמַי).” This is what is written: “And when the wicked perish, there is song” (Proverbs 11:10) (הֲדָא הוּא דִכְתִיב וּבַאֲבֹד רְשָׁעִים רִנָּה).

The Tenth Tikkun

תִּקּוּנָא עֲשִׂירָאָה

“Bereshit, song desired” (בְּרֵאשִׁית שִׁי״ר תָּאֵ״ב), and behold, this is a song more praised than all songs (וְהָא אִיהוּ שִׁיר מְשׁוּבָּח מִכָּל הַשִּׁירִים), desired above all songs (תָּאֵב מִכָּל הַשִּׁירִים). And about it is said: “The Song of Songs, which is for Shlomo” (Song of Songs 1:1) (וַעֲלֵיהּ אִתְּמַר שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה), to the King to whom peace belongs (לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ). Thus have they established (הָכִי אוּקְמוּהוּ). And when will this song be aroused (וְהַאי שִׁיר מָתַי יִתְעַר)? At the time when Samael and his wicked appointees are destroyed from the world (בְּזִמְנָא דְיִתְאַבְּדוּן סמא״ל וּמְמַנָּן דִּילֵיהּ חַיָּיבַיָּא מִן עָלְמָא), at that time: “Then Moshe shall sing” (וּבְהַהוּא זִמְנָא אָז יָשִׁיר מֹשֶׁה) (Exodus 15:1). It is not written, “Then Moshe sang,” but rather, “Moshe shall sing” (אָז שָׁר לָא כְתִיב אֶלָּא יָשִׁיר), and this has already been established (וְהָא אוּקְמוּהוּ). This song, with Az [then], rises in the mouth (וְהַאי שִׁיר בְּאָז, סְלִיק בְּפוּמָא), but Shir [song] is certainly the Chokhmah [Wisdom] of Shlomo (אֲבָל שִׁיר אִיהוּ וַדַּאי חָכְמַת שְׁלֹמֹה). At that time: “And the wisdom of Shlomo increased” (בְּהַהוּא זִמְנָא וַתֵּרֶב חָכְמַת שְׁלֹמֹה) (I Kings 5:10). And who raises it to its place? (וּמָאן סָלִיק לָהּ לְאַתְרָהּ). This is Moshe (דָּא מֹשֶׁה). And the secret of the matter is: “Then Moshe shall sing” (וְרָזָא דְמִלָּה אָז יָשִׁיר מֹשֶׁה). With Az [then], it rises in the Telisha [threefold crown] (בְּאָז סָלִיק לָהּ בְּתַלְשָׁא). This crown of Telisha [threefoldness] is the Yod of Yashir [he shall sing] (הַאי תַּגָּא דְתַלְשָׁא אִיהִי י׳ יָשִׁיר). It rises from the Hei of Moshe and rests upon the head of the Vav (וְתָקוּם מִן ה׳ דְמֹשֶׁה וְשַׁרְיָא עַל רֵישָׁא דְו׳), becoming the crown of Zayin (וְאִתְעֲבִידַת תַּגָּא ז׳), and ascends until the place from which it was decreed (וְסָלִיק לָהּ עַד אֲתַר דְּאִתְגְּזַרַת מִתַּמָּן). When it rises to the supernal Yod, it is called a masculine song (כַּד סָלְקָא לְגַבֵּי י׳ עִלָּאָה אִתְקְרִיאַת שִׁיר זָכָר), and when it descends to the Heh, it is called a song of the feminine (וְכַד נָחְתָא לְגַבֵּי ה׳ אִתְקְרִיאַת שִׁירָה). This is what is written: “Then Moshe and the children of Yisrael shall sing this song to Hashem” (Exodus 15:1) (הֲדָא הוּא דִכְתִיב אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיְיָ וְגוֹ׳). About this it is said: “The stone the builders despised…” (Psalms 118:22) (דַּעֲלָהּ אִתְּמַר אֶבֶן מָאֲסוּ הַבּוֹנִים וְגוֹ׳), for it is the stone that struck the idol of idolatry (דְּאִיהִי אַבְנָא דִי מְחָת לְצַלְמָא דַעֲבוֹדָה זָרָה). At that time, when the idol of idolatry, the evil image, is destroyed (בְּהַהִיא זִמְנָא דְאִתְמַחִי צַלְמָא דַעֲבוֹדָה זָרָה דִיוֹקְנָא בִישָׁא), it is said: “And the stone that struck the image became a great mountain and filled the whole earth” (Daniel 2:35) (אִתְּמַר בָּהּ וְאַבְנָא דִי מְחָת לְצַלְמָא הֲוַת לְטוּר רַב וּמְלָאת כָּל אַרְעָא). This is what is written: “The whole earth is filled with His glory” (Isaiah 6:3) (הֲדָא הוּא דִכְתִיב מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ). And thus it rises until no place is found for it (וְהָכִי סְלִיקַת עַד דְּלָא אַשְׁכְּחִין לָהּ אֲתַר). And the angels ask about it: “Where is the place of His glory to revere Him?” (וְשָׁאֲלִין מַלְאָכִין בְּגִינָהּ אַיֵּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצוֹ), and they do not find for it any measure (וְלָא אַשְׁכְּחִין לָהּ שִׁיעוּרָא), until they say: “Blessed be the glory of Hashem from His place” (Ezekiel 3:12) (עַד דְּאָמְרִין בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ), because it rises up to Ein Sof, which is the yod, the head of the alef (בְּגִין דְּסָלְקָא לֵיהּ עַד אֵין סוֹף דְּאִיהוּ י׳ רֵישָׁא דְא׳).