Daf 50b (דַּף נ ע״ב)

And at that time it is considered as though the world were created (וּבְהַהוּא זִמְנָא אִתְחֲשִׁיב כְּאִלּוּ אִתְבְּרִי עָלְמָא), and the lights are arranged as is fitting (וִיסַדֵּר נְהוֹרִין כִּדְקָא יָאוּת). This is what is written (הֲדָא הוּא דִכְתִיב): “And Elohim called the light Day, and the darkness He called Night” (Bereshit 1) (וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה). “And Elohim called the light Day”-this is Yisrael (וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם דָּא יִשְׂרָאֵל), whose dominion shall be at the time of redemption (דְּשָׁלְטָנוּתְהוֹן יְהֵא לְזִמְנָא דְפוּרְקָנָא). And the wicked shall remain (וְרַשִּׁיעַיָּא יִשְׁתָּאֲרוּן), some say: shall go (נ״א אזלי), in the darkness (בַּחֲשׁוֹכָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And the darkness He called Night” (Bereshit 1) (וְלַחֹשֶׁךְ קָרָא לָיְלָה). And it is said regarding right and left (וְאִתְּמַר בִּימִינָא וּשְׂמָאלָא): “And it was evening and it was morning, one day” (Bereshit 1) (וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד). “Evening” is Yitzchak (דְּאִיהוּ עִרֶב דְּיִצְחָק), and “morning” is Avraham (וּבֹקֶר דְּאַבְרָהָם).

At that time, what was the Neshama pressed between the feet (בְּהַהוּא זִמְנָא מַה דַּהֲוַת נִשְׁמָתָא מְהַדְּקָא בֵּין רַגְלִין)-this is what is written (הֲדָא הוּא דִכְתִיב): “And she uncovered his feet and lay down” (Ruth 3) (וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב). Then she returns to the heart (דְּאִתְחַזְרַת לְלִבָּא), which is in the likeness of Yerushalayim (דְאִיהִי כְּגַוְונָא דִיְרוּשְׁלֵם). At that time the heart sees (בְּהַהוּא זִמְנָא הַלֵּב רוֹאֶה). This is what is written (הֲדָא הוּא דִכְתִיב): “And your Teacher shall no longer be hidden, and your eyes shall see your Teacher” (Isaiah 30) (וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רוֹאוֹת אֶת מוֹרֶיךָ). The heart hears (הַלֵּב שׁוֹמֵעַ), for the service and the Keruvim return to the Temple (דְּאִתְחַזַּר עֲבוֹדָה וּכְרוּבִים לְבֵי מַקְדְּשָׁא). Of them it is said (דְּאִתְּמַר בְּהוֹן): “And he heard the voice speaking to him from above the Kaporet, from between the two Keruvim” (Numbers 7) (וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרוּבִים). And all the clouds (וְכָל עֲנָנִין)-that are great Rome and small Rome (דאינון רומי רבתא ורומי זעירא)-that cover over the prayers (דְּאִינוּן מְכַסְּיָין עַל צְלוֹתִין), this is what is written (הֲדָא הוּא דִכְתִיב): “You have covered Yourself with a cloud, that prayer should not pass through” (Lamentations 3) (סַכּוֹתָ בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה). They pass away (מִתְעַבְּרִין), and the eyes shine, which are the First Temple and the Second Temple (וְנָהֲרִין עַיְינִין דְּאִינוּן בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי), through which the prayers ascend (דִבְהוֹן סָלְקִין צְלוֹתִין).

At the time when Yisrael are sullied with the defilements of the other nations (דִּבְזִמְנָא דְאִינוּן יִשְׂרָאֵל מְלוּכְלָכִין בְּטִנּוּפִין דִּשְׁאָר עַמִּין), the Neshama, which is Shekhinta, says (נִשְׁמָתָא דְאִיהִי שְׁכִינְתָּא אָמְרַת): “Do not look upon me, that I am blackened” (Song of Songs 1) (אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת). And the prayer falls (וּצְלוֹתָא נָפְלַת). This is what is written (הֲדָא הוּא דִכְתִיב): “She has fallen, virgin of Yisrael, she shall rise no more” (Amos 5) (נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל). And when she falls, lying down to the dust between the feet (וְכַד נָפְלַת שְׁכִיבַת לְעַפְרָא בֵּין רַגְלִין), behold, they have established it (וְהָא אוּקְמוּהוּ): “And she uncovered his feet and lay down” (Ruth 3) (וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב). And she prays to Kudsha Berikh Hu to raise her up from the dust (וְאִיהִי מְצַלֵּי לְקוּדְשָׁא בְּרִיךְ הוּא דְיוֹקִים לָהּ מֵעַפְרָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And spread your wing over your handmaid, for you are a redeemer” (Ruth 3) (וּפָרַשְׂתָּ כְנָפֶךָ עַל אֲמָתְךָ כִּי גוֹאֵל אָתָּה).

At that time (בְּהַהוּא זִמְנָא): “And the man trembled and turned himself” (Ruth 3) (וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת). That is what is said of Him (הַהוּא דְאִתְּמַר בֵּיהּ): “Hashem is a man of war” (Exodus 15) (יְיָ אִישׁ מִלְחָמָה). What is “and turned himself” (מַאי וַיִּלָּפֵת)? As you say (כְּמָה דְאַתְּ אָמַר): “The paths of their way are turned” (Job 6) (יִלָּפְתוּ אָרְחוֹת דַּרְכָּם). At that time Kudsha Berikh Hu shall come and say to her (בְּהַהוּא זִמְנָא יֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא וְיֵימָא לָהּ): “Stay this night, and it shall be in the morning” (Ruth 3) (לִינִי הַלַּיְלָה וְהָיָה בַבֹּקֶר). “Stay this night”-this is the left (לִינִי הַלַּיְלָה דְאִיהִי שְׂמָאלָא). “And it shall be in the morning”-this is the mercy of the right (וְהָיָה בַבֹּקֶר דְּאִיהִי רַחֲמֵי יְמִינָא), from there the light shines (דְּמִתַּמָּן נְהִיר אוֹר). This is what is written (הֲדָא הוּא דִכְתִיב): “The morning is light” (Bereshit 44) (הַבֹּקֶר אוֹר). “If he will redeem you, good, let him redeem” (Ruth 3) (אִם יִגְאָלֵךְ טוֹב יִגְאָל): if Yisrael shall perform good deeds for you to raise you up from between the feet properly (אִם יַעֲבִיד בָּךְ יִשְׂרָאֵל עוֹבְדִין טָבִין לְסָלְקָא לָךְ מִבֵּין רַגְלִין שַׁפִּיר), you shall be redeemed by Yisrael Above, who is your Husband (תִּגְאָל עַל יְדֵי דְיִשְׂרָאֵל עִלָּאָה דְּאִיהוּ בַעִלָךְ), surely good (טוֹב וַדַּאי). And if they do not perform good deeds for you (וְאִם לָא יַעַבְדוּן בָּךְ עוֹבְדִין טָבִין), “Then I will redeem you Myself” (Ruth 3) (וּגְאַלְתִּיךְ אָנֹכִי). And behold, they have established it (וְהָא אוּקְמוּהוּ): “As Hashem lives, lie until the morning” (Ruth 3) (חַי יְיָ שִׁכְבִי עַד הַבֹּקֶר). The saying is “in Chai” (אוֹמָאָה בְּחַ״י), which is inclusive of the eighteen blessings of prayer (דְאִיהוּ כְלִיל חַ״י בִּרְכָאָן דִּצְלוֹתָא). “Lie until the morning” (שִׁכְבִי עַד הַבֹּקֶר): until that light (עַד הַהוּא נַהֲרָא), for at that time prayer shall be light in the heart and in the eyes (דִבְהַהוּא זִמְנָא צְלוֹתָא תְהֵא נַהֲרָא בְלִבָּא וּבְעַיְינִין).

And because redemption depends on the eighteen blessings of prayer (וּבְגִין דִּבְחַ״י בִּרְכָאָן דִּצְלוֹתָא תַלְיָא פּוּרְקָנָא), it is revealed in it (וּבֵיהּ אִתְגַּלְיָא). For it is the Yesod, life of the worlds (דְאִיהוּ יְסוֹד חַ״י עָלְמִין). Of it, it is said (אִתְּמַר בֵּיהּ): “And My eyes and My heart shall be there all the days” (2 Chronicles 7) (וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים). “And My eyes and My heart” (וְהָיוּ עֵינַי וְלִבִּי)-He mentioned eyes and heart (אַדְכִּיר עַיְינִין וְלִבָּא), because a man, in his prayer, must make his eyes below toward the Neshama (בְּגִין דְּצָרִיךְ בַּר נַשׁ בִּצְלוֹתֵיהּ לְמֶהֱוִי עִינוֹי לְתַתָּא לְגַבֵּי נִשְׁמָתָא), which is Shekhinta, who is bound in exile (דְאִיהִי שְׁכִינְתָּא דְאִיהִי אֲסִירָא בְגָלוּתָא), and his heart above with Kudsha Berikh Hu (וְלִבֵּיהּ לְעִילָא בְּקוּדְשָׁא בְּרִיךְ הוּא). And the secret of the matter is (וְרָזָא דְמִלָּה): “My eyes are always toward Hashem, for He shall bring my feet out of the net” (Psalms 25) (עֵינַי תָּמִיד אֶל יְיָ כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי). And his heart above, to take vengeance from Amalek (וְלִבֵּיהּ לְעִילָא לְנָטְלָא נוּקְמָא מֵעֲמָלֵק). This is what is written (הֲדָא הוּא דִכְתִיב): “For the day of vengeance is in My heart” (Isaiah 63) (כִּי יוֹם נָקָם בְּלִבִּי). “In My heart”-indeed in My heart (בְלִבִּי וַדַּאי). In it He is destined to take vengeance (בֵּיהּ עָתִיד לְנָטְלָא נוּקְמָא), just as He took vengeance upon the Egyptians (כְּמָה דְנָטִיל בֵּיהּ נוּקְמָא מִמִּצְרָאֵי).

That is “My heart” - the Name of forty-two (דְּאִיהִי לִבִּ״י שֵׁם בֶּן אַרְבָּעִים וּתְרֵין). ABGYTTZ (אבגית״ץ), by it He brought Yisrael forth from exile (בֵּיהּ אַפִּיק לְיִשְׂרָאֵל מִגָּלוּתָא). KARASATAN (קְרַ״ע שָׂטָ״ן), this is the second Name of the second day (דְּאִיהוּ שְׁמָא תִנְיָינָא דְיוֹמָא תִנְיָינָא). By it He tore the sea (בֵּיהּ קָרַע יַמָּא). And with this Name it is said (וּבְהַאי שְׁמָא אִתְּמַר): “Let there be a firmament in the midst of the waters, etc.” (Bereshit 1) (יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וְגוֹמֵר). NGDYCSH (נג״ד יכ״ש): “Before all your people I will do wonders” (Exodus 34) (נֶגֶד כָּל עַמְּךָ אֶעֱשֶׂה נִפְלָאוֹת). With every Name He took vengeance in Egypt (בְּכָל שְׁמָא נָטַל נוּקְמָא בְּמִצְרַיִם). And redemption depends upon the heart (וּפוּרְקָנָא בְלִבָּא תַלְיָא), as it is said of it: “The heart sees” (דְאִתְּמַר בֵּיהּ הַלֵּב רוֹאֶה). And because of this: “For the day of vengeance is in My heart” (Isaiah 63) (וּבְגִין דָּא כִּי יוֹם נָקָם בְּלִבִּי). Vengeance-by what? By My heart, in Y-H (נְקָמָה בְּמַאי בְּלִבִּי בְּי״ה). Of it, it is said (דְּאִתְּמַר בֵּיהּ): “Every soul shall praise Yah” (Psalms 150) (כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ). And of it, it is said (וַעֲלֵיהּ אִתְּמַר): “For a hand upon the throne of Yah” (Exodus 17) (כִּי יָד עַל כֵּס יָהּ). And redemption depends upon the heart (וּפוּרְקָנָא בְלִבָּא תַלְיָא), of which it is said: “The heart sees” (דְבֵיהּ אִתְּמַר הַלֵּב רוֹאֶה). And because of this the masters of the Mishnah established (וּבְגִין דָּא אוּקְמוּהוּ מָארֵי מַתְנִיתִין): “To My heart I have revealed, but to My limbs I have not revealed” (לְלִבִּ״י גִלִּיתִי וּלְאֵבָרַי לֹא גִלִּיתִי). What is “To My heart” (מַאי לְלִבִּי)? Rather, the Written Orayta is called “My heart” (אֶלָּא אוֹרַיְיתָא דְבִכְתָב אִתְקְרִיאַת לִבִּי), and the Oral Orayta is called “the mouth” (וְאוֹרַיְיתָא דְעַל פֶּה אִתְקְרִיאַת פּוּמָא).

And the masters of the Mishnah established (וְאוּקְמוּהוּ מָארֵי מַתְנִיתִין): “From My heart to My mouth it was not revealed” (מִלִּבָּא לְפוּמָא לָא גַלִּי). “To My heart I have revealed” (לְלִבִּ״י גִלִּיתִי)-this is the Name of seventy-two Names (דָא שְׁמָא דְע״ב שְׁמָהָן), and they are the seventy faces of Orayta (וְאִינוּן שַׁבְעִין אַנְפִּין לְאוֹרַיְיתָא), which depend on two (דְתַלְיָין מִן ב׳). And Orayta has head, body, heart, mouth, and limbs (וְאוֹרַיְיתָא אִית לָהּ רֵישָׁא וְגוּפָא וְלִבָּא וּפִימָא וְאֵבָרִין), in the likeness that is in Yisrael (כְּגַוְונָא דְאִית בְּיִשְׂרָאֵל). They are the heads, the leaders of the people (דְּאִינוּן רֵישִׁין רֵישֵׁי עַמָּא). From them are eyes-this is what is written (וּמִנְּהוֹן עַיְינִין הֲדָא הוּא דִכְתִיב): “And it shall be if it is from the eyes of the congregation” (Numbers 15) (וְהָיָה אִם מֵעִינֵי הָעֵדָה). And from them is the heart (וְאִית מִנְּהוֹן לִבָּא)-these are corresponding to the seventy Sanhedrin and Moshe and Aharon over them (דְאִינוּן לָקֳבֵל שַׁבְעִין סַנְהֶדְרִין וּמֹשֶׁה וְאַהֲרֹן עַל גַּבַּיְיהוּ), who are never lacking from the world (דְּלָא חָסְרִין מֵעָלְמָא כְּוָתַיְיהוּ). And this is: “To My heart I have revealed” (וְדָא אִיהוּ לְלִבִּי גִלִּיתִי). But the others, who are like the rest of the limbs (אֲבָל אָחֳרָנִין דְּאִינוּן כִּשְׁאָר אֵבָרִין), of them it is said: “And to My limbs I have not revealed” (אִתְּמַר בְּהוֹן וּלְאֵבָרַי לֹא גִלִּיתִי). And so with the Orayta, seventy faces depend upon two Torahs (וְכֵן בְּאוֹרַיְיתָא שַׁבְעִין אַנְפִּין תַּלְיָין מִתְּרֵין תּוֹרוֹת): the Written Orayta and the Oral Orayta (אוֹרַיְיתָא דְבִכְתָב וְאוֹרַיְיתָא דִבְעַל פֶּה).