Daf 36b (דַּף ל״ו ע״ב)

And my son, until these shells of the nut are removed and broken (וּבְרִי עַד דְּאִלֵּין קְלִיפִין דֶּאֱגוֹזָא מִתְעַבְּרִין וּמִתְתַּבְּרִין), through Tekiah, Shevarim, and Teruah (בִּתְקִיעָה וּשְׁבָרִים וּתְרוּעָה). In Shevarim: “You shall surely break down their altars” (דִּבְהוֹן שְׁבָרִים שַׁבֵּר תְּשַׁבֵּר מַצֵּבוֹתֵיהֶם) (Exodus 23), which are the shells of the nut (דְּאִינוּן קְלִיפִין דֶּאֱגוֹזָא). And in Teruah: “You shall break them with a rod of iron” (וּבִתְרוּעָה תְּרוֹעִם בְּשֵׁבֶט בַּרְזֶל) (Psalms 2). And in Tekiah: “And smite them for Hashem” (וּבִתְקִיעָה וְהוֹקַע אוֹתָם לַיְיָ). These caused: “And he touched the hollow of Ya'akov’s thigh, and the hollow of Ya'akov’s thigh was out of joint” (דְּאִלֵּין גָּרְמוּ דְוַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה) (Bereshit 32). That is the Tzaddik (דְּאִיהוּ צַדִּיק). And the Shekhinta separated from him (וְאִתְפָּרַשׁ מִינָהּ שְׁכִינְתָּא), and She was in exile (וְאִיהִי בְּגָלוּתָא). And there clung to Her place the shell of the foreskin (וְאִתְדַּבַּק בְּאַתְרָהָא קְלִיפָה דְּעָרְלָה), that separates between the Tzaddik and the Shekhinta (דְּאַפְרִיד בֵּין צַדִּיק וּשְׁכִינְתָּא).

Therefore the children of Yisrael do not eat the sinew of the thigh (עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה) (Bereshit 32), until that shell is removed from there (עַד דְּאִתְעַבְּרַת הַאי קְלִיפָה מִתַּמָּן). And my son, whenever these shells are not removed from the rainbow (וּבְרִי כָּל זִמְנָא דְאִלֵּין קְלִיפִין לָא מִתְעַבְּרִין מִקֶּשֶׁת), the rainbow will not be in shining colors (לָא יְהֵא קֶשֶׁת בְּגַוְּונוֹי נְהִירִין). And this sign shall be in your hand (וְסִימָנָא דָא יְהֵא בִידָךְ): until you see a rainbow in shining colors, do not expect the footsteps of the Mashiach (עַד דְּתֶחֱזֵי קַשְׁתָּא בְּגַוְּונוֹי נְהִירִין לָא תְצַפֵּי לְרַגְלֵי דִמְשִׁיחָא). But immediately when it will shine in shining colors (וּמִיָּד דִּיְהֵא נָהִיר בְּגַוָּונִין נְהִירִין), immediately: “And I will see it to remember the everlasting covenant” (מִיָּד וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם) (Bereshit 9). And immediately is revealed that of which it is said: “And this shall be the sign for you, that I have sent you” (וּמִיָּד אִתְגַּלְיָיא הַהוּא דְאִתְּמַר בֵּיהּ וְזֶה לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ) (Exodus 3). To fulfill in it: “As in the days when you came out of the land of Egypt, I will show him wonders” (לְקַיָּימָא בֵּיהּ כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת) (Micah 7). At that time is revealed: “That which was is that which shall be” (בְּהַהוּא זִמְנָא אִתְגַּלְיָיא מַ״ה שֶּׁ״הָיָה ה״וּא שֶׁיִּהְיֶה).

Behold, these go out (הָא אִלֵּין נָפְקִין). Others knock at the gate (אָחֳרָנִין דָּפְקִין לְפִתְחָא), and they say: “Adonai, open my lips” (וְאָמְרִין אדנ״י שְׂפָתַי תִּפְתָּח) (Psalms 51). And they are masters of stature (וְאִינוּן מָארֵי דְקוֹמָה), from the side of the supernal Imma, who is called Shekhinta - belly (מִסִּטְרָא דְאִימָּא עִלָּאָה אִתְקְרִיאַת שְׁכִינְתָּא בֶּטֶן). This is what is written: “Out of whose belly comes the ice?” (הֲדָא הוּא דִכְתִיב מִבֶּטֶן מִי יָצָא הַקָּרַח) (Job 38). And: “Like the terrible ice, stretched forth” (כְּעִין הַקֶּרַח הַנּוֹרָא) (Ezekiel 1). Her body is the middle pillar (גוּף דִּילָהּ עַמּוּדָא דְאֶמְצָעִיתָא). Belly - about it, it is said: “Your belly is a heap of wheat” (בֶּטֶן עֲלֵיהּ אִתְּמַר בִּטְנֵךְ עֲרֵמַת חִטִּים) (Song of Songs 7). “Your navel is like a round goblet, let it not lack mixed wine…” (שָׁרְרֵךְ אַגַּן הַסַּהַר אַל יֶחְסַר הַמָּזֶג וְגוֹמֵר) (Song of Songs 7). “Your navel” - this is Zion (שָׁרְרֵךְ דָּא צִיּוֹן), which is the navel of the world (דְּאִיהוּ טַבּוּר עָלְמָא), the point from which the world was founded (נְקוּדָה דְמִינָהּ הוּשְׁתַּת הָעוֹלָם), to the four directions, which are east, west, north, and south (לְאַרְבַּע סִטְרִין דְּאִינוּן מִזְרָח וּמַעֲרָב צָפוֹן וְדָרוֹם). And corresponding to them: the head is to the east (וּלְקִבְלַיְיהוּ, רֵישָׁא לְמִזְרָח), the body to the west (גּוּפָא לְמַעֲרָב), the arms to the south (דְּרוֹעִין לְדָרוֹם), the legs to the north (רַגְלִין לְצָפוֹן). The covenantal sign is a point in the middle (אוֹת בְּרִית נְקוּדָה בְּאֶמְצָעִיתָא), like the likeness of the navel (כְּגַוְונָא דְטַבּוּר). “A round goblet” - this is the point of the moon (אַגַּן הַסַּהַר, דָּא נְקוּדָה דְסִיהֲרָא), like this likeness of Kaf (כְגַוְונָא דָא כּ).

And she is the first point in the letter Bet (וְהִיא רֵאשִׁית נְקוּדָה בְאָת ב). She is truly a daughter of voice (בַּת קוֹל אִיהִי וַדַּאי), the totality of the points and the letters (כְּלָלָא דְנִקּוּדִין וְאַתְוָון). And she is open toward the Righteous, the pious ones, and the wise masters of Orayta (וְאִיהִי פְתוּחָה כְלַפֵּי צַדִּיקַיָּא וְחַסִּידַיָּא וְחַכִּימַיָּא מָארֵי דְאוֹרַיְיתָא), and open toward the prophets (וּפְתִיחָא לְגַבֵּי נְבִיאַיָּיא), and toward the keepers of the covenant (וּלְגַבֵּי נַטְרֵי בְרִית), and all those who depend upon the Sefirot (וְכָל אִינוּן דְּתַלְיָין בִּסְפִירָן), which are the holy Name of Kudsha Berikh Hu (דְּאִינוּן שְׁמָא קַדִּישָׁא דְקוּדְשָׁא בְּרִיךְ הוּא). But she is closed from another side, toward the wicked (וְאִיהִי סְתִימָא מִסִּטְרָא אָחֳרָא כְּלַפֵּי רַשִּׁיעַיָּיא). For at the time they come to gaze upon her (דִבְזִמְנָא דְאַתְיָין לְאִסְתַּכְּלָא בָּהּ), she turns her face backward from them (חָזְרַת אַנְפִּין לַאֲחוֹרָא מִנַּיְיהוּ), in this likeness (כְגַוְונָא דָא).

And because Ya'akov, whose image is engraved in the moon there (וּבְגִין דְּיַעֲקֹב דְּאִיהוּ דִיוֹקְנֵיהּ חֲקוּקָה בְסִיהֲרָא תַמָּן), it is said of him: “He has not beheld iniquity in Ya'akov, neither has He seen perverseness in Yisrael; Hashem his God is with him, and the shout of a king is among them” (אִתְּמַר בֵּיהּ לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל, יְיָ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ) (Numbers 23). And regarding the seed of Ya'akov it is said: “And Yisrael shall dwell in safety alone, the fountain of Ya'akov” (וְעַל אִינוּן דְּזַרְעָא דְיַעֲקֹב אִתְּמַר וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עִין יַעֲקֹב) (Deuteronomy 33). It is said here “alone” (אִתְּמַר הָכָא בָּדָד), and it is said there in another place: “Hashem alone shall lead him, and there is no strange god with him” (וְאִתְּמַר הָתָם בַּאֲתַר אָחֳרָא יְיָ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32). This shall be in the days of King Mashiach (דָּא יְהֵא בְיוֹמוֹי דְמַלְכָּא מְשִׁיחָא), when there will be no refuse among Yisrael (דְלָא יְהֵא פְסוֹלֶת בְּיִשְׂרָאֵל), but Hashem alone shall lead them (אֶלָּא יְיָ בָּדָד יַנְחֶנּוּ). And what is refuse? These are converts (וּמָאן פְּסוֹלֶת. אִינוּן גֵּרִים). A

nd because of this, the masters of the Mishnah established that converts will not be accepted in the days of Mashiach (וּבְגִין דָּא אוּקְמוּה מָארֵי מַתְנִיתִין, דְּאֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ). And in that time, the moon will be freed from those dark shells (וּבְהַהוּא זִמְנָא מִתְפַּשְׁטָא סִיהֲרָא מֵאִלֵּין קְלִיפִין חֲשׁוֹכִין), and she will be renewed with beautiful garments (וּמִתְחַדְּשָׁא בִלְבוּשִׁין שַׁפִּירִין). And this is the renewal of the moon (וְהַאי אִיהוּ חִדּוּשָׁא דְסִיהֲרָא). This is what is written: “And she removed the garments of her widowhood from upon her” (הֲדָא הוּא דִכְתִיב וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ) (Bereshit 35). And it is said of her: “Who satisfies your mouth with good, so that your youth is renewed like the eagle’s” (וְאִתְּמַר בָּהּ תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיִכִי) (Psalms 103). And immediately when she is renewed (וּמִיָּד דְּאִיהִי מִתְחַדְּשָׁא), immediately is fulfilled the verse of prophecy concerning Yisrael: “And I will put My spirit within you” (מִיָּד אִתְקַיַּים קְרָא דִנְבוּאָה בְיִשְׂרָאֵל, וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם) (Ezekiel 36). And: “And I will give you a new heart, and a new spirit I will put within you” (וְגוֹמֵר וְנָתַתִּי בָכֶם לֵב חָדָשׁ, וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם) (Ezekiel 36). “And your sons and your daughters shall prophesy” (וְגוֹמֵר, וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם) (Joel 3).

Behold, these go out (הָא אִלֵּין נָפְקִין). Behold, masters of stature knock at the gate (הָא מָארֵי דְקוֹמָה קָא דָפְקִין לְפִתְחָא), which is the stature of the body of the King (דְאִיהוּ קוֹמָה דְגוּפָא דְמַלְכָּא), of which it is said: “And his body was like beryl” (דְּאִתְּמַר בֵּיהּ וּגְוִיָּתוֹ כְּתַרְשִׁישׁ) (Daniel 10). And this is what is called “heaven” (וְהַאי אִיהוּ דְאִתְקְרֵי שָׁמַיִם), in which five lights are opened (דְּבֵיהּ אִתְפַּתְּחוּן חָמֵשׁ נְהוֹרִין). This is what is written: “The heavens were opened, and I saw visions of Elohim” (הֲדָא הוּא דִכְתִיב נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים) (Ezekiel 1). And these are the five lights, which are the five books of the Orayta (וְאִינוּן חָמֵשׁ נְהוֹרִין דְּאִינוּן ה׳ סִפְרֵי דְאוֹרַיְיתָא). Because he is the Vav, and in him are opened the five lights of the letter Heh (בְּגִין דְּאִיהוּ ו׳ וּבֵיהּ אִתְפַּתְּחָן חָמֵשׁ נְהוֹרִין דְּאָת ה׳). Which ascend to the fifty gates of freedom (דְּסָלְקִין לְחַמְשִׁין תַּרְעִין דְּחֵירוּ).