Daf 51a (דַּף נ״א ע״א)

And in the exile: “Their heart is divided” (Hosea 10) (וּבְגָלוּתָא חָלַק לִבָּ״ם), these are the seventy-two Tzaddikim (דְּאִינוּן ע״ב צַדִּיקִים), who are in the likeness of the Sanhedrin (דְּאִינוּן כְּגַוְונָא דְסַנְהֶדְרִין). And the secret of the matter: “Happy are all they who wait for Him” (Isaiah 30) (וְרָזָא דְמִלָּה אַשְׁרֵי כָּל חוֹכֵי לוֹ). Lo (לֹ״ו)-in number it ascends to thirty-six (בְּחוּשְׁבָּנָא סְלִיק תְּלָתִין וְשִׁית), and these thirty-six are in the land of Yisrael (וְאִינוּן ל״ו בְּאַרְעָא דְיִשְׂרָאֵל), and thirty-six outside the land of Yisrael (וְל״ו לְבָר מֵאַרְעָא דְיִשְׂרָאֵל). And this is: “Their heart is divided” (וְדָא אִיהוּ חָלַק לִבָּ״ם). And who divided their heart (וּמָאן חָלַק לִבָּם)? Leaven and Ḥametz [leavened bread], which are the Erev Rav [mixed multitude] (שְׂאוֹר וְחָמֵץ דְּאִינוּן עִרֶב רַב). And the secret of the matter is: “And it shall divide between water and water” (וְרָזָא דְמִלְתָא וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם) (Bereshit 1:6).

Concerning them it is said: “But on the first day you shall remove leaven from your houses” (דַּעֲלַיְיהוּ אִתְּמַר אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׂאֹר מִבָּתֵּיכֶם) (Shemot 12:15). Akh [but]—He divided (אַךְ חָלַק). And the nation that shall be blotted out on the fourteenth (וְאוֹמָאָה דְיִתְמַחוּן בְּי״ד), which are the fourteen days of Pesach [Passover] (דְּאִינוּן אַרְבַּע סְרֵי יוֹמֵי דְפִסְחָא), in order to fulfill: “As in the days of your coming out from the land of Egypt, I shall show him wonders” (לְקַיְימָא כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת) (Mikhah 7:15). And this is the seven days of Pesach [Passover] of the first exile, and the seven days of Pesach [Passover] of the latter exile (וְדָא שִׁבְעָה יוֹמֵי דְפִסְחָא דְּגָלוּתָא קַדְמָאָה, וְשִׁבְעָה יוֹמֵי דְפִסְחָא דְּגָלוּתָא בַּתְרָאָה). This is what is written: “A festival of seven days; Matzot [unleavened breads] shall be eaten” (הֲדָא הוּא דִכְתִיב חָג שְׁבֻעוֹת יָמִים מַצּוֹת יֵאָכֵל) (Yeḥezkel 45:21). And because of this: “On the night of the fourteenth we search for chametz by the light of the lamp” (וּבְגִין דָּא אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר). And this “light of the lamp” is Orayta and mitzvot (וְדָא אוֹר הַנֵּר דְּאִיהִי אוֹרַיְיתָא וּפִקּוּדַיָּא), of which it is said (דְאִתְּמַר בְּהוֹן): “For the commandment is a lamp, and the Torah is light” (Proverbs 6) (כִּי נֵר מִצְוָה וְתוֹרָה אוֹר). “Lamp” in the heart (נֵר בְּלִבָּא), “light” in the eyes (אוֹר בְּעַיְינִין)-this is the light of the lamp (דְּאִיהוּ אוֹר הַנֵּר). With awe and love in Y-H (בִּדְחִילוּ וּרְחִימוּ בְּי״ה), gloom and darkness pass away from them (מִתְעַבְּרִין חֲשׁוֹכָא וְקַדְרוּתָא מִנַּיְיהוּ). And because of this: “For the day of vengeance is in My heart” (Isaiah 63) (וּבְגִין דָּא כִּי יוֹם נָקָם בְּלִבִּי).

And further, “In My heart”-this is the thirty-two times Elohim in the work of Creation (וְעוֹד בְּלִבִּי דָא ל״ב אֱלֹהִים דְּעוֹבְדָא דִבְּרֵאשִׁית). And ten sayings, which are the ten from “My heart” (וַעֲשַׂר אֲמִירָן דְּאִינוּן י׳ מִן לִבִּי). And the heart, this heart, is the heart (וְלֵב הַאי אִיהוּ לֵב), in which shines that which is said of him (דְּבֵיהּ נָהִיר הַהוּא דְאִתְּמַר בֵּיהּ): “And she saw him, that he was good” (Exodus 2) (וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא). And in it Kudsha Berikh Hu is destined to be revealed to Moshe with Orayta in the last exile (וּבֵיהּ עָתִיד לְאִתְגַּלְיָיא קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה בְאוֹרַיְיתָא בְגָלוּתָא בַתְרָאָה), in the likeness of the first redemption (כְּגַוְונָא דְפוּרְקָנָא קַדְמָאָה), of which it is said (דְאִתְּמַר בֵּיהּ): “And the angel of Hashem appeared to him in a flame of fire” (Exodus 3) (וַיֵּרָא מַלְאַךְ יְיָ אֵלָיו בְּלַבַּת אֵשׁ). At first, in the flame of fire of prophecy (בְּקַדְמֵיתָא בְּלַבַּת אֵשׁ דִּנְבוּאָה). And in the last exile, in the flame of fire of Orayta (וּבְגָלוּתָא בַתְרָאָה בְּלַבַּת אֵשׁ דְּאוֹרַיְיתָא). And this is “Bat” from Bereshit (וְדָא בַ״ת מִן בְּרֵאשִׁית), which is inclusive of the ten sayings and the thirty-two Elohim of the work of Creation (דְּאִיהִי כְלִילָא מֵעֲשַׂר אֲמִירָן וְל״ב אֱלֹהִים דְּעוֹבְדָא דִבְּרֵאשִׁית). “Bat” inclusive of the ten sayings is the black pupil of the eye (בַּת כְּלִילָא מֵעֲשַׂר אֲמִירָן אִיהִי בַת עַיִן אוּכְמָא), of which it is said: “I am black but comely” (שְׁחוֹרָה אֲנִי וְנָאוָה). And within it shines light (וּבֵיהּ נָהִיר אוֹר). This is what is written (הֲדָא הוּא דִכְתִיב): “And Torah is light” (Proverbs 6) (וְתוֹרָה אוֹר). The thirty-two Elohim-within it shines “commandment” (ל״ב אֱלֹהִים בֵּיהּ נָהִיר מִצְוָה). Of it, it is said (דְּאִתְּמַר בֵּיהּ): “The lamp of Hashem is the soul of man” (Proverbs 20) (נֵר יְיָ נִשְׁמַת הָאָדָם וכו׳).p1-13

And the coverings of the Shekhinta are the covering of the blood of the beast and the bird (וְגַדְפוֹי דִּשְׁכִינְתָּא אִינוּן כִּסּוּי דַּם חַיָּה וְעוֹף), which are covered with love (דִּמְכַסֵּי עֲלַיְיהוּ בִרְחִימוּ). And when they are covered with love of affection (וְכַד מְכַסֵּי עֲלַיְיהוּ בִרְחִימוּ דְאַהֲבָה), the waters of the flood do not rule over them (מֵי טוֹפָנָא לָא שָׁלְטָא עֲלַיְיהוּ). “Many waters cannot quench the love” (Song of Songs 8) (מַיִם רַבִּים דְּמֵי טוֹפָנָא לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה), the love of Yisrael for their Father in Heaven (דְיִשְׂרָאֵל בַּאֲבוּהוֹן דְּבִשְׁמַיָּא). At that time the throne shall be upon four beasts (בְּהַהוּא זִמְנָא כָּרְסַיָּא יְהֵא עַל אַרְבַּע חֵיוָון). And this is the shofar, squared in four directions (וְדָא אִיהוּ שׁוֹפָר הוֹלֵ״ךְ רָבִי״עַ מְרוּבַּע), degree upon six degrees (דַּרְגָּ״א בְּשִׁית דַּרְגִּין)-these are the six steps to the throne (דְּאִינוּן שֵׁשׁ מַעֲלוֹת לַכִּסֵּא) (I Kings 10) Behold, the King upon the throne p1-14(הָא אִיהוּ מַלְכָּא עַל כָּרְסַיָּא).

At that time: “And make me delicacies, such as I love” (Bereshit 27) (בְּהַהִיא זִמְנָא וַעֲשֵׂה לִי מַטְעַמִּים כַּאֲשֶׁר אָהַבְתִּי)-from the positive commandments that are given out of love (מִפִּקּוּדִין דַּעֲשֵׂה דְאִתְיְיהִיבוּ מֵאַהֲבָה), and not from the negative commandments (וְלָא מִפִּקּוּדִין דְּלֹא תַעֲשֶׂה). For those he brought near as the offering of Esav (דְהוּא אַקְרִיב לֵיהּ מְמַנָּא דְעִשָׂו), to accuse Yisrael by them (לְקַטְרְגָא בְהוֹן לְיִשְׂרָאֵל). Of them it is said (דִּבְגִינַיְיהוּ אִתְּמַר): “And Esav I hated” (Malachi 1) (וְאֶת עִשָׂו שָׂנֵאתִי). And this is the degree of two meanings (וְדָא אִיהוּ דַרְגָּ״א תְרֵי טַעֲמֵ״י): from the side of the negative commandments, the power of Esav is ruler over Yisrael (דְמִסִּטְרָא דְפִקּוּדִין דְּלֹא תַעֲשֶׂה מְמַנָּא דְעִשָׂו אִיהוּ רָבִי״עַ עַל יִשְׂרָאֵל), and it is a degree upon them (וְאִיהִי דַרְגָּ״א עֲלַיְיהוּ). And if you should say that it rules over the Shekhinta, who is with them in exile (וְאִי תֵימָא דְשָׁלְטָא עַל שְׁכִינְתָּא דְאִיהִי עִמְּהוֹן בְּגָלוּתָא), behold the verse says (הָא אָמַר קְרָא): “I am Hashem, that is My Name; and My glory I will not give to another, nor My praise to graven images” (Isaiah 42) (אֲנִי יְיָ הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים). “My glory”-this is the supernal Shekhinta (וּכְבוֹדִי שְׁכִינְתָּא עִלָּאָה). “I will not give to another”-to no other god (לְאַחֵר לֹא אֶתֵּן אֵל אַחֵר). “Nor My praise to graven images”-this is the lower Shekhinta (וּתְהִלָּתִי לַפְּסִילִים דָּא שְׁכִינְתָּא תַּתָּאָה).

And because of this, during the six days when the Angel of Death, the other god, rules (וּבְגִין דָּא בְּשִׁית יוֹמִין דְּשָׁלְטָא סַם הַמָּוְת אֵל אַחֵר), it is said regarding Shekhinta (אִתְּמַר בִּשְׁכִינְתָּא): “It shall be shut the six days of work” (Ezekiel 46) (יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה). On Shabbat and on the new moons, when the evil powers do not rule (בְּשַׁבָּת וּבְרָאשֵׁי חֳדָשִׁים דְּלָא שָׁלְטִין מְמַנָּן בִּישִׁין), it is said of them (אִתְּמַר בְּהוֹן): “On the day of Shabbat it shall be opened, and on the day of the new moon it shall be opened” (Ezekiel 46) (וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ). And further, “ravi’a” is sometimes in this likeness (וְעוֹד רָבִי״עַ אִיהוּ כְּגַוְונָא דָא כ), and at times in this likeness (וּלְזִמְנִין כְּגַוְונָא דָא). The daughter of the King is within, closed in the house (בַּת מֶלֶךְ פְּנִימָה סְגִירָא בְּבֵיתָא). And she is the holy moon (וְאִיהִי סִיהֲרָא קַדִּישָׁא). Never has the evil sun gazed upon her (לְעוֹלָם לָא אִסְתַּכְּלַת בָּהּ חַמָּה בִישָׁא). Gehinom, the Angel of Death, the evil female (גֵיהִנָּם סַם הַמָּוְת נוּקְבָא בִישָׁא)-all the more so no other god (כָּל שֶׁכֵּין אֵל אַחֵר). For thus the ancients established (דְּהָכִי אוּקְמוּהוּ קַדְמָאִין): never has the sun seen the blemish of the moon (לְעוֹלָם לָא חָזָא חַמָּה פְּגִימוּתָא דְסִיהֲרָא). For when the sun goes forth from the east (דִּבְזִמְנָא דְחַמָּה נָפְקָא מִמִּזְרָח), the moon turns her face from it in this manner (סִיהֲרָא חָזְרַת אַנְפָּהָא מִינֵיהּ כְּגַוְונָא דָא). And because of this the wicked Bil‘am said (וּבְגִין דָּא אָמַר בִּלְעָם הָרָשָׁע): “He has not beheld iniquity in Ya‘akov, and has not seen perverseness in Yisrael” (Numbers 23) (לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל). Toil and iniquity—Samael and the serpent (עָמָל וָאָוֶן סמא״ל וְנָחָשׁ).