Daf 31b (דַּף ל״א ע״ב)

But in the World to Come, wheat is pure (אֲבָל בְּעָלְמָא דְאָתֵי חִטָּה אִיהִי נְקִיָּה), she is herself and her garment (אִיהִי וּלְבוּשָׁה), and she is the twenty-two letters of the Orayta (וְאִיהִי עֶשְׂרִין וּתְרֵין אַתְוָון דְּאוֹרַיְּיתָא). And because of this, at the HaMotzi, the master of the house must be precise with the Heh (וּבְגִין דָּא בְּהַמּוֹצִיא, בַּעַל הַבַּיִת צָרִיךְ לְדַקְדֵּק בְּה׳), that she be pure without blemish (לְמֶהֱוִי אִיהִי נְקִיָּה בְלָא פְסוֹלֶת). And there are two tithes (וּתְרֵין עִשּׂוּרִין אִינוּן), as the verse says: “You shall surely tithe” (דְּאָמַר קְרָא עַשֵּׂר תְּעַשֵּׂר) (Deuteronomy 14:22). Why? Only to bind her with two arms (אַמַּאי אֶלָּא בְגִין לְקַשְׁרָא לָהּ בִּתְרֵין דְּרוֹעִין), which are Kohen and Levi (דְּאִינוּן כֹּהֵן לֵוִי): the first tithe to the Levi (דְּאִינוּן מַעֲשֵׂר רִאשׁוֹן לְלֵוִי), and the tithe of the tithe to the Kohen (מַעֲשֵׂר מִן הַמַּעֲשֵׂר לַכֹּהֵן). For all the Sefirot ascend to ten, in the Shekhinta (דְּכָל סְפִירָן סָלְקִין לְעֶשֶׂר [בְּשְׁכִינְתָּא]), until they ascend to one hundred (עַד דְּסָלְקִין לְמֵאָה). And she becomes terumah for all the hundred (וְאִיהִי אִתְעֲבִידַת תְּרוּמָה לְכֻלְּהוּ מֵאָה). And because of this, the measure of terumah is two from a hundred (וּבְגִין דָּא שִׁיעוּר תְּרוּמָה תְּרֵי מִמֵּאָה), corresponding to the two Tablets of the Orayta (לָקֳבֵל תְּרֵין לוּחִין דְּאוֹרַיְּיתָא). And she is the Torah that was given in forty days (דְּאִיהִי תוֹרָה דְאִתְיְיהִיבַת בְּאַרְבְּעִין יוֹמִין). And this is Torah-forty (וְדָא אִיהוּ תוֹרָ״ה מ׳). And in her all the Sefirot are made into tenths (וּבָהּ אִתְעֲבִידוּ סְפִירָן כֻּלְּהוּ עֲשָׂרוֹנִים). The three Patriarchs are three tenths (תְּלַת אֲבָהָן תְּלַת עֲשָׂרוֹנִין). The two faithful prophets are a tenth and a tenth (תְּרֵי נְבִיאֵי קְשׁוֹט אִינוּן עֲשָׂרוֹן עֲשָׂרוֹן).

The Eighteenth Tikkun

תִּקּוּנָא תְּמָנֵי סְרֵי

Bereshit-created Six (בְּרֵאשִׁית בָּרָ״א שִׁי״ת), these are the six levels of prophecy (אִינוּן שִׁית דַּרְגִּין דִּנְבוּאָה), of which it is said: “His legs are pillars of marble” (דְאִתְּמַר בְּהוֹן שׁוֹקָיו עַמּוּדֵי שֵׁשׁ) (Song of Songs 5:15). And as there are six below (וּכְמָה דְאִינוּן שִׁית לְתַתָּא), so there are six above (הָכִי אִינוּן שִׁית לְעִילָא). And these six ascend to sixty (וְאִינוּן שִׁית סָלְקִין לְשִׁתִּין). To which place? To Yesod, the Life of Worlds (בְּאָן אֲתַר, בִּיסוֹ״ד חַ״י עָלְמִין). There remained Yod-Dalet from Yesod (אִשְׁתְּאַר יו״ד מִן יְסוֹ״ד). This is the Lower Shekhinta (דָּא שְׁכִינְתָּא תַּתָּאָה), comprised of the fourteen joints of the hand (כְּלִילָא מֵאַרְבַּע סְרֵי פִּרְקִין דְּיָד), which are in the five fingers (דְּאִינוּן בְּחָמֵשׁ אֶצְבְּעָאן). And these are YHVH-Yod Heh Vav Heh (וְאִינוּן יהו״ה יו״ד ה״א וא״ו ה״א), the fourteen letters of Kudsha Berikh Hu (אַרְבַּע סְרֵי אַתְוָון דְּקוּדְשָׁא בְּרִיךְ הוּא), included in her (דִכְלִילָן בָּהּ). And this is: “And by the hand of the prophets I have given similitudes” (וְדָא אִיהוּ וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12:11). Samech and Vav from Yesod (ס״ו מִן יְסוֹד)-these correspond to the six levels of the Throne (אִנּוּן לָקֳבֵל שִׁית דַּרְגִּין דְּכָרְסַיָּא), of which it is said: “Six steps to the throne” (דְאִתְּמַר בֵּיהּ שֵׁשׁ מַעֲלוֹת לַכִּסֵּא) (I Kings 10:19). And the Vav rises into the Yod, which is the crown of the covenant (וְאָת ו׳ סְלִיק בְּי׳ דְּאִיהִי עֲטָרָה דִבְרִית), to sixty, six times ten (לְשִׁתִּין שִׁית זִמְנִין עֲשֶׂר). And they ascend to sixty, corresponding to the sixty wheels which encircle the Throne (וְסָלְקִין לְשִׁתִּין לָקֳבֵל שִׁתִּין גַּלְגַּלִּין דְּסַחֲרִין לְכָרְסַיָּא). And the Throne-there is the Shekhinta (וְכָרְסַיָּא תַמָּן שְׁכִינְתָּא). For she is the likeness and the vision of all (דְאִיהִי דִמְיוֹן וּמַרְאֶה דְכֹלָּא). “Likeness”-this is what is said: “And by the hand of the prophets I have given similitudes” (דִּמְיוֹן הָא דְאִתְּמַר וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12:11). And about her it is said: “And the image of Hashem shall he behold” (וַעֲלָהּ אִתְּמַר וּתְמוּנַת יְיָ׳ יַבִּיט) (Numbers 12:8).

For because all the forms of the prophets are inscribed in her, she is called “Likeness” (עַל שֵׁם דְּכָל פַּרְצוּפִין דִּנְבִיאֵי בָּהּ אִינוּן רְשִׁימִין אִתְקְרֵי דִמְיוֹן). And because all the lights above are seen in her, she is called “Vision” (וְעַל שֵׁם דְּכָל נְהוֹרִין דִּלְעִילָא מִינָהּ, בָּהּ אִתְחַזְיָין אִתְקְרִיאַת מַרְאֶה). This is what is written: “Hashem appeared to him in a vision” (הֲדָא הוּא דִכְתִיב יְיָ׳ בַּמַּרְאָה אֵלָיו אֶתְוַדָּע) (Numbers 12:6). With the closing of the eyes, she is called a vision in a dream (בִּסְתִימוּ דְעַיְינִין אִתְקְרִיאַת מַרְאֶה בַחֲלוֹם). And the secret of the matter: “I am asleep, but my heart is awake” (וְרָזָא דְמִלָּה אֲנִי יְשֵׁנָה וְלִבִּי עִר) (Song of Songs 5:2). And with the opening of the eyes, she is vision when awake (וּבִפְתִיחוּ דְעַיְינִין אִיהוּ מַרְאֶה בְּהָקִיץ). And there are two ministers there (וּתְרֵין מְמַנָּן תַּמָּן): one is 'Closer' (Sagron, and one is 'Opener' (Pitchon) (חַד סגרו״ן, וְחַד פתחו״ן). And Metatron, who is called by the name of both of them (וּמטטרו״ן דְּאִתְקְרֵי בְּשֵׁם תַּרְוַיְיהוּ), is appointed over these two openings (מְמַנָּא עַל תְּרֵין מַפְתְּחִין אִלֵּין).

From the side of the Middle Pillar, she is the Shekhinta, vision when awake (מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא אִיהִי שְׁכִינְתָּא מַרְאֶה בְּהָקִיץ). And Moshe is on her side, as it is written of him: “With him I speak mouth to mouth, in vision, and not in riddles; and the form of Hashem shall he behold” (וּמֹשֶׁה בְּסִטְרֵיהּ, דִּכְתִיב בֵּיהּ פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה וְלֹא בְחִידוֹת, וּתְמוּנַת יְיָ׳ יַבִּיט) (Numbers 12:8). From the side of the Tzaddik, who is the hidden light stored for the Tzaddikim in the World to Come (מִסִּטְרָא דְצַדִּיק, דְּאִיהוּ אוֹר הַגָּנוּז לַצַּדִּיקִים לְעָלְמָא דְאָתֵי [נ״א לָעֲתִיד לָבֹא]), it is called a vision in a dream (אִתְקְרִיאַת מַרְאֶה בַחֲלוֹם). And he who appears in it, from the side of the body, is YHVH, the Middle Pillar (וְהוּא דְאִתְחַזְיָא בָּהּ, מִסִּטְרָא דְגוּפָא, אִיהוּ יהו״ה עַמּוּדָא דְאֶמְצָעִיתָא), who is taken from the two sides (דְאִתְנַטִּיל מִתְּרֵין סִטְרִין). And He rides upon the four creatures (וְאִיהוּ רָכִיב עַל אַרְבַּע חֵיוָון), which are the face of man, the face of lion, the face of ox, and the face of eagle (דְּאִינוּן פְּנֵי אָדָם פְּנֵי אַרְיֵה פְּנֵי שׁוֹר פְּנֵי נֶשֶׁר). Yod Heh Vav Heh is called from within the body (יו״ד ה״א וא״ו ה״א אִתְקְרֵי מִלְּגָאו דְגוּפָא), and He is Adam, to sit upon the Throne (וְאִיהוּ אָדָם לָשֶׁבֶת עַל הַכִּסֵּא).

For one to whom He is Adam, He appears in the likeness of Adam (לְמָאן דְּאִיהוּ אָדָם אִתְחַזְיָא לֵיהּ בִּדְמוּת אָדָם). For one to whom He is as the other creatures, He appears in the likeness of the creatures of the Throne (לְמָאן דְּאִיהוּ כִּשְׁאָר חֵיוָון אִתְחַזְיָא לֵיהּ בִּדְמוּת חֵיוָן דְּכָרְסַיָּא), to each according to his power (לְכָל חַד כְּפוּם חֵילֵיהּ). And let not the one who glories, glory in understanding Him (וְאַל יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל לֵיהּ), but only in His Shekhinta (אֶלָּא בִּשְׁכִינְתֵּיהּ). For no prophet or seer can grasp Him, except through the Shekhinta (דְּלָא יְכִיל לְאַשָּׂגָא לֵיהּ שׁוּם נָבִיא וְחוֹזֶה אֶלָּא בִּשְׁכִינְתָּא). And there is an Adam above Adam, from the side of Chokhmah (וְאִית אָדָם לְעִילָא מֵאָדָם, מִסִּטְרָא דְחָכְמָה): Ko’ach Mah, indeed (כֹּ״חַ מָ״ה וַדַּאי). And of him it is said: “The wise man is greater than the prophet” (וְאִתְּמַר בֵּיהּ חָכָם עָדִיף מִנָּבִיא).

Rabbi Shimon arose, and all the friends (קָם רַבִּי שִׁמְעוֹן וְכֻלְּהוּ חַבְרַיָּא), and said: Ra‘aya Meheimna, master of all the prophets (וְאָמַר רַעִיָא מְהֵימְנָא, רַבָּן דְּכָל נְבִיאַיָּא), arise, awaken from your sleep (קוּם אִתְעַר מִשִּׁנְתָּךְ). For you are among all the prophets like the sun, from which the moon and the stars shine (דְּאַנְתְּ אִיהוּ בְּכָל נְבִיאַיָּא כְּגַוְונָא דְשִׁמְשָׁא, דְּסִיהֲרָא וְכֹכָבַיָּא מִנֵּיהּ נָהֲרִין). And they have no light from another side (וְלֵית לוֹן נְהוֹרָא מִסִּטְרָא אָחֳרָא). And at the time when you were gathered from the world, it is said of them: “Let the stars of its twilight be dark” (וּבְזִמְנָא דְאַנְתְּ אִתְכְּנִישַׁת מֵעָלְמָא, אִתְּמַר בְּהוֹן יֶחְשְׁכוּ כֹּכְבֵי נִשְׁפּוֹ) (Job 3:9). Arise, shine your light (קוּם אַנְהִיר נְהוֹרָךְ).