Daf 27a (דַּף כ״ז ע״א)

The Twelfth Tikkun

תִּקּוּנָא תְּרֵיסַר

Bereshit, The primordial utterance of all (בְּרֵאשִׁי״ת מַאֲמָר קַדְמָאָה דְכֹלָּא), encompassed from ten sayings (כְּלִילָא מֵעֲשַׂר אֲמִירָן), and it is thirty-two Elohim of the work of Bereshit (וְאִיהִי ל״ב אֱלֹהִי״ם דְּעוֹבָדָא דִבְּרֵאשִׁית). And from the side of the left it was given (וּמִסִּטְרָא דִשְׂמָאלָא אִתְיְיהִיבַת), which is Gevurah, red fire (דְּאִיהִי גְבוּרָה אֶשָּׁא סוּמְקָא). And because of this, “a flame of fire” (Exodus 3) (וּבְגִין דָּא בְּלַבַּת אֵשׁ), and Moshe was from the side of Levi, from his side truly (וּמֹשֶׁה הֲוָה מִסִּטְרָא דְלֵיוָאֵי מִסִּטְרָא דִילֵיהּ מַמָּשׁ). And why was it revealed to him in the bush (וְאַמַּאי אִתְגַּלְיָא לֵיהּ בַּסְּנֶה)? To show that it was in distress among the thorns (לְאַחֲזָאָה דַהֲוַת בְּדוֹחֲקָא בֵין הַקּוֹצִים). And yet with all this, the bush was not consumed (וְעִם כָּל דָּא וְהַסְּנֶה אֵינֶנּוּ אֻכָּל), because of the roses, which are in brightness, that are Yisrael (בְּגִין שׁוֹשַׁנִּים דְּאִינוּן בְּנָהָא, דְאִינוּן יִשְׂרָאֵל). Who were destined to be in exile among the Erev rav, who are the thorns (דַּהֲווֹ עֲתִידִין לְמֶהֱוִי בְגָלוּתָא בֵּין עִרֶב רַב דְּאִינוּן קוֹצִים). And this is the mystery: “For I will make a full end of all the nations where I have scattered you, but of you I will not make a full end” (Jeremiah 46) (וְדָא אִיהוּ רָזָא כִּי אֶעֱשֶׂה כָלָה בְּכָל הַגּוֹיִם אֲשֶׁר הִדַּחְתִּיךָ שָׁמָּה, וְאוֹתְךָ לֹא אֶעֱשֶׂה כָלָה).

See that the reward of the bride is that she is a flame of fire among the thorns, who are the guilty ones (אַחֲזֵי לֵיהּ אַגְרָא דְכַלָּה, דְאִיהִי לַבַּת אֵשׁ בֵּין הַקּוֹצִים דְּאִינוּן חַיָּיבַיָּא). When they oppress the Shekhinta and Yisrael (כַּד דָּחֲקִין לִשְׁכִינְתָּא וְיִשְׂרָאֵל), their reward is the bride (אַגְרָא דִלְהוֹן כַּלָּה), that the Shekhinta the bride goes forth from among them (נַפְקָא שְׁכִינְתָּא כַלָּה מִבֵּינַיְיהוּ). And the bridegroom comes for her sake (וְיֵיתֵי חָתָן בְּגִינָהּ). And this is the reward of the bride in distress (וְדָא אִיהוּ אַגְרָא דְכַלָּה דוֹחֲקָא), and He will redeem them from exile for her sake (וְיִפְרוֹק לוֹן מִן גָּלוּתָא בְּגִינָהּ). And the oppression of exile of the Erev rav for Yisrael hastens their redemption (וְדוֹחֲקָא דְגָלוּתָא דְעִרֶב רַב לְיִשְׂרָאֵל מְמַהֵר לוֹן פּוּרְקָנָא). And their slackness delays redemption for Yisraelp1-9 (וְרִפְיוֹן דִּילְהוֹן מְעַכֵּב לוֹן לְיִשְׂרָאֵל פּוּרְקָנָא). Because of this it was shown to Moshe in a flame of fire from within the bush, from among thorns (בְּגִין דָּא אִתְחַזֵּי לֵיהּ לְמֹשֶׁה בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה, מִגּוֹ כוּבִין).

When he drew near there to see this work (כַּד אִתְקַרִיב תַּמָּן לְמֶחזֵי עוֹבָדָא דָא), the Holy One Blessed Be He said to him (אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא): “Do not draw near here; take off your shoes” (Exodus 3) (אַל תִּקְרַב הֲלוֹם, שַׁל נְעָלֶיךָ). Here is a hint that he stripped from his own body, which is the shoe (הָכָא רֶמֶז דְּאִתְפַּשַּׁט מִן גּוּפָא דִילֵיהּ, דְּאִיהוּ נַעַל), to enter another body that was clothed upon him when he approached (לְגַבֵּי גוּפָא אָחֳרָא דְאִתְלַבַּשׁ כַּד אִתְקַרִיב). And there are those who say that it was his wife (וְאִית מָאן דְּיֵימָא דְאִיהוּ אִתְּתֵיהּ), and both are true (וְכֹלָּא קְשׁוֹט דָּא וְדָא). And so He showed him the Temple, which is the structure of man, that in the future would be destroyed (וְכֵן אַחֲזֵי לֵיהּ דְּבֵי מַקְדְּשָׁא דְאִיהִי בִנְיָנָא דְבַר נַשׁ דְּעָתִיד לְאִתְחָרְבָא), and will be rebuilt another time by the hand of Kudsha Berikh Hu (וְיִתְבְּנֵי זִמְנָא אָחֳרָא עַל יְדָא דְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “Great shall be the glory of this latter house, more than the first” (Haggai 2) (הֲדָא הוּא דִכְתִיב גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן), because it is said regarding it: “And I shall be to her, says Hashem, a wall of fire around” (Zechariah 2) (בְּגִין דְּאִתְּמַר בּוֹ וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יְיָ חוֹמַת אֵשׁ סָבִיב).

It was said regarding the Temple: “Hashem builds Yerushalayim” (Psalms 147) (אִתְּמַר בְּבֵי מַקְדְּשָׁא בּוֹנֵה יְרוּשָׁלַם יְיָ). And it is said there regarding Adam (וְאִתְּמַר הָתָם לְגַבֵּי אָדָם): “And Hashem Elohim built the side that He had taken from Adam” (Bereshit 2) (וַיִּבֶן יְיָ אֱלֹהִי״ם אֶת הַצֵּלָע אֲשֶׁר לָקַח מִן הָאָדָם). This is Chokhmah (דָּא חָכְמָה). “And He brought her to Adam” (Bereshit 2) (וַיְבִיאֶהָ אֶל הָאָדָם), this is the middle pillar, the degree of Moshe (דָּא עַמּוּדָא דְאֶמְצָעִיתָא, דַרְגָּא דְמֹשֶׁה). And this side is truly the bride of Moshe (וְהַאי צֵלָע אִיהוּ וַדַּאי כַּלַּת מֹשֶׁה). And regarding her it is said: “And an angel of Hashem appeared to him in a flame of fire” (Exodus 3) (וַעֲלָהּ אִתְּמַר וַיֵּרָא אֵלָיו מַלְאַךְ יְיָ בְּלַבַּת אֵשׁ), which is the only daughter (דְּאִיהִי בַת יְחִידָה), from whom goes forth the light of the Orayta (דְמִנָּהּ נָפִיק נְהוֹרָא דְאוֹרַיְיתָא).

In this likeness it is said (כְּגַוְונָא דָא אִתְּמַר): “And she opened, and she saw him, the child” (Exodus 2) (וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד). “And she saw him” - this is the Shekhinta (וַתִּרְאֵהוּ דָא שְׁכִינְתָּא), who was weeping for his sake (דַהֲוָה בָכֵי בְגִינָהּ). Immediately, “and she had compassion on him” (Exodus 2) (מִיָּד וַתַּחְמוֹל עָלָיו). And this is: “They shall come with weeping, and with supplications I shall lead them” (Jeremiah 31) (וְדָא הוּא בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם).

With supplications indeed (בְּתַחֲנוּנִים וַדַּאי). To fulfill: “And with great mercies I shall gather you” (Isaiah 54) (לְקַיְימָא וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ). At this time all living beings shall be awakened with a voice (בְּהַאי זִמְנָא כָּל חֵיוָן יִתְעָרוּן בְּקָלָא), and birds chirping in song (וְעוֹפִין מְצַפְצְפִין בְּשִׁיר), to receive the daughter with joy in melody (לְקַבְּלָא בְּרַתָּא בְּחֶדְוָה בְנִגּוּנָא), to receive betrothal from the bridegroom (לְקַבְּלָא קִדּוּשִׁין מֵהֶחָתָן), which are: “Holy, holy, holy…” (Isaiah 6) (דְּאִינוּן קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ וְגוֹ׳). And there is no holiness with fewer than ten (וְלֵית קְדוּשָׁה פָּחוּת מֵעֲשָׂרָה). And betrothal is from the side of Chokhmah, which is ten (וְקִדּוּשִׁין אִינוּן מִסִּטְרָא דְחָכְמָה דְאִיהוּ י׳). “Holiness, Yisrael, to Hashem, the first of His produce” (Jeremiah 2) (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ רֵאשִׁית תְּבוּאָתֹה), truly “first” (רֵאשִׁית וַדַּאי). And they are blessed with seven blessings, from the side of Imma Ila’ah, who is blessing (וּמִתְבָּרְכִין בְּשֶׁבַע בִּרְכָאָן מִסִּטְרָא דְאִימָּא עִלָּאָה דְאִיהִי בְּרָכָה).

And regarding her it is said: “To cause blessing to rest upon your house” (Ezekiel 44) (וַעֲלָהּ אִתְּמַר לְהָנִיחַ בְּרָכָה אֶל בֵּיתֶךָ). And the seven blessings are these (וְשֶׁבַע בִּרְכָאָן אִינוּן): in Shacharit, two before it and one after it (בְּשַׁחֲרִית שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ), and in Arvit, two before it and two after it (וּבְעַרְבִית שְׁתַּיִם לְפָנֶיהָ שְׁתַּיִם לְאַחֲרֶיהָ). And these are seven Sefirot, that are included in the bridegroom and the bride (וְאִינוּן שֶׁבַע סְפִירָן דִּכְלִילָן בְּחָתָן וְכַלָּה). And this is “Shema Yisrael…” (Deuteronomy 6) (וְדָא אִיהוּ שְׁמַע יִשְׂרָאֵל וְגוֹ׳). Behold, here are holiness, blessing, and union (הָא הָכָא קְדוּשָׁה וּבְרָכָה וְיִחוּד). At that time David was aroused with the harp, which played of itself (בְּהַהוּא זִמְנָא אִתְעַר דָּוִד בְּכִנּוֹר דְּאִיהוּ מְנַגֵּן מֵאֵלָיו), with ten kinds of melody (בַּעֲשָׂרָה מִינֵי נִיגוּנִין): the first is with “Ashrei” (Psalms 84) (קַדְמָאָה בְּאַשְׁרֵי), and this is “Bereshit” (Bereshit 1) (וְדָא בְּרֵאשִׁית).