Daf 85b (דַּף פ״ה ע״ב)

The goings-out of Shabbat are two (יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם). They are uprooting and setting down (אִינוּן עֲקִירָה וְהַנָּחָה), that one does them at once (דְעָבִיד לוֹן בְּבַת אַחַת). Whoever uproots an object from its place and sets it down outside its place and its domain (מָאן דְּאַעֲקַר חֵפֶץ מֵאַתְרֵיהּ וְאַנַּח לֵיהּ לְבַר מֵאַתְרֵיהּ וּמֵרְשׁוּתֵיהּ), it is as though he uprooted the Tree of Life, which is the sign of the covenant (כְּאִלּוּ אַעֲקַר אִילָנָא דְחַיֵּי דְּאִיהוּ אוֹת בְּרִית), and set it down in a foreign domain (וְאַנַּח לֵיהּ בִּרְשׁוּ נוּכְרָאָה).

Whoever does this causes that he uproots his Neshama from her domain (מָאן דְּעָבִיד דָּא גְרִים דְּאַעֲקַר נִשְׁמָתֵיהּ מֵרְשׁוּת דִּילָהּ), and places her in another domain, which is gall and spleen (וְאַנַּח לָהּ בִּרְשׁוּ אָחֳרָא דְאִיהִי מָרָה וּטְחוֹל). And this caused Yisrael to be uprooted from the Land of Yisrael (וְדָא גָרַם לְיִשְׂרָאֵל דְּאִתְעַקְרוּ מֵאַרְעָא דְיִשְׂרָאֵל), and to be exiled in a foreign land, which is the public domain (וְאִתְגַּלִּיאוּ בְּאַרְעָא נוּכְרָאָה דְאִיהִי רְשׁוּת הָרַבִּים). And so it is with him who brings the sign of his holy covenant into a foreign domain (וְהָכִי אִיהוּ מָאן דְּאַעִיל אוֹת בְּרִית קֹדֶשׁ דִּילֵיהּ בִּרְשׁוּ נוּכְרָאָה). Shabbtai (Saturn) is spleen, Hamah (שַׁבְּתַא״י אִיהוּ טְחוֹל חַמָּ״ה), an evil woman is gall (אִתְּתָא בִּישָׁא מָרָה). Regarding Shabbtai (Saturn) it is said: “And the pit was empty, there was no water in it” (שַׁבְּתַא״י עֲלֵיהּ אִתְּמַר וְהַבּוֹר רֵק אֵין בּוֹ מָיִם) (Bereshit 37:24). Water it had not, but snakes and scorpions were in it (מַיִם אֵין בּוֹ אֲבָל נְחָשִׁים וְעַקְרַבִּים יֶשׁ בּוֹ). And it is hunger and thirst and lament and eulogy and darkness and gloom (וְאִיהוּ רָעָב וְצִמָּאוֹן וְקִינָה וְהֶסְפֵּד וַחֲשׁוֹכָא וְקִבְלָא), and it is exile for Yisrael (וְאִיהִי גָלוּתָא לְיִשְׂרָאֵל). And Yisrael need to make for her a change in everything (וּצְרִיכִין יִשְׂרָאֵל לְמֶעֱבַד לָהּ שִׁנּוּי בְּכֹלָּא), and behold, they have established it (וְהָא אוּקְמוּהָ), and it is weekday speech, which is forbidden on Shabbat (וְאִיהוּ דִבּוּר דְּחוֹל דְּאִיהוּ אָסוּר בְּשַׁבָּת). And when she does not find a place to dwell there, she flees (וְכַד לָא אַשְׁכַּחַת אֲתַר לְשַׁרְיָא תַּמָּן, אִיהִי בָרְחַת), in the manner of the maidservant of Avraham, of whom it is said: “From before Sarai my mistress I am fleeing” (כְגַוְונָא דְשִׁפְחָה דְאַבְרָהָם דְּאִתְּמַר בָּהּ מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת) (Bereshit 16:8).

The spleen-regarding it is said: “Remove your shoes from upon your feet” (טְחוֹל עֲלָהּ אִתְּמַר שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ) (Exodus 3:5), a defiled shoe of a putrid drop (נַעַל מְטוּנָף דְּטִפָּה סְרוּחָה). “For the place upon which you stand is holy ground”-this is Shabbat (כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא, דָא שַׁבָּת). And regarding it Shekhinta said: “I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them?” (וַעֲלֵיהּ אָמְרַת שְׁכִינְתָּא פָּשַׁטְתִּי אֶת כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה, רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵם) (Song of Songs 5:3). And because of this, a person must on Shabbat make a change in garments, in lamp, in foods (וּבְגִין דָּא צָרִיךְ בַּר נַשׁ בְּשַׁבָּת לְשַׁנּוּיֵי בִּלְבוּשִׁין בִּשְׁרַגָּא בְּמַאֲכָלִין). And he must add from weekday onto the holy (וְצָרִיךְ לְמֶהֱוִי מוֹסִיף מֵחוֹל עַל הַקֹּדֶשׁ). And whoever adds, they add to him an extra Nefesh on Shabbat (וְכָל הַמּוֹסִיף מוֹסִיפִין לֵיהּ נֶפֶשׁ יְתֵירָה בְּשַׁבָּת). And whoever diminishes, they diminish from him that extra Nefesh-Heaven forfend (וְכָל הַגּוֹרֵעַ גּוֹרְעִין לֵיהּ הַהִיא נֶפֶשׁ יְתֵירָה חַס וְשָׁלוֹם).

The Forty-Ninth Tikkun

תִּקּוּנָא תִּשְׁעָא וְאַרְבְּעִין

Bereshit Bara Elohim (בְּרֵאשִׁית בָּרָא אֱלֹהִי״ם). “Lift up your eyes on high and see who created these” (שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה) (Isaiah 40:26). “Mi” (who) “Eleh” (these), this is Elohim (מִי אֵלֶּה, הוּא אֱלֹהִי״ם). “Mi” (Who) created for these (מִי בָּרָא לְאֵלֶּה). “Lift up your eyes on high” (שְׂאוּ מָרוֹם עֵינֵיכֶם), this is the recitation of Shema (דָּא קְרִיאַת שְׁמַ״ע). The initial letters of Shema, in which Yisrael unite Kudsha Berikh Hu twice (רָאשֵׁי תֵּיבִין שְׁמַע דִּמְיַחֲדִין יִשְׂרָאֵל לְקוּדְשָׁא בְּרִיךְ הוּא פַּעֲמַיִם). And you will forget there “Mi” (Who), which is the totality of fifty letters (וְתִשְׁכְּחוּ תַּמָּן מִ״י דְּאִיהוּ כְלָלָא דְחַמְשִׁין אַתְוָון). And with what is it necessary to unite Him in the mornings (וּבְמַאי צָרִיךְ לְיַחֲדָא לֵיהּ בְּשַׁחֲרִין)? With that of which it is said (בְּהַהוּא דְאִתְּמַר בֵּיהּ): “He lifted up his hands on high” (רוֹם יָדֵיהוּ נָשָׂא) (Habakkuk 3:10). For that is Marom (דְאִיהוּ מָרוֹם), because He dwells in the heights (בְּגִין דְּאִיהוּ מְרוֹמִים יִשְׁכּוֹן). And see that there is light (וּרְא״וּ דְתַמָּן אוֹ״ר). And this is the light of the stars (וְדָא אוֹר הַכּוֹכָבִים). Through them Shekhinta goes forth (דִּבְהוֹן שְׁכִינְתָּא נָפְקַת). This is what is written: “The One who brings out their host by number” (הַמּוֹצִיא בְמִסְפָּר צְבָאָם) (Isaiah 40:26). And because of this is the recitation of Shema at night (וּבְגִין דָּא קְרִיאַת שְׁמַע בְּלֵילְיָא), as the masters of the Mishnah have established, at the going out of the stars (כְּמָה דְאוּקְמוּהָ מָארֵי מַתְנִיתִין בִּיצִיאַת הַכּוֹכָבִים). Evening and morning must unite her with the King (עִרֶב וָבֹקֶר צְרִיכִין לְיַחֲדָא לָהּ עִם מַלְכָּא). Because in the evening She comes with Him (בְגִין דְּבָעִרֶב הִיא בָאָה עִמֵּיהּ), and in the morning She returns to Him (וּבַבֹּקֶר הִיא שָׁבָה לְגַבֵּיהּ) (Esther 2:14). And this is the evening of Yitzchak and the morning of Avraham (וְדָא עִרֶב דְּיִצְחָק וּבֹקֶר דְּאַבְרָהָם). And there, the union is between them, Yisrael (דְּתַמָּן בַּעִלָהּ בֵּינַיְיהוּ יִשְׂרָאֵל).

And furthermore, HaMotzi (וְעוֹד הַמּוֹצִיא), this is 'The One who brings forth (Ha-Motzi) bread from the earth' (דָא הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ). For her it is said: “His bread shall be given…” (בְּגִינָהּ אִתְּמַר לַחְמוֹ נִתָּן וְגוֹ׳) (Isaiah 33:16). And furthermore, “HaMotzi by number their hosts” (וְעוֹד הַמּוֹצִיא בְמִסְפָּר צְבָאָם), these are the 248 words of the recitation of Shema (אִלֵּין רְמַ״ח תֵּיבִין דִּקְרִיאַת שְׁמַע). To all of them by name He calls (לְכֻלָּם בְּשֵׁם יִקְרָא). This is what is written: “And the man called names…” (הֲדָא הוּא דִכְתִיב וַיִּקְרָא הָאָדָם שֵׁמוֹת וְגוֹ׳) (Bereshit 2:20). This is that of which it is said: “As the beauty of a man, to dwell in a house” (דָּא הַהוּא דְאִתְּמַר בֵּיהּ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת) (Isaiah 44:13). That he called their names to all the holy Chayot and to all the Seraphim and Ofanim and the supernal host (דְּקָרָא שְׁמָהָן לְכָל חַיּוֹת הַקּוֹדֶשׁ וּלְכָל שְׂרָפִים וְאוֹפַנִּים וּצְבָא דִלְעִילָא). To each one he called by a known name and by a known level (לְכָל חַד קָרָא לֵיהּ בְּשֵׁם יְדִיעַ וּבְדַרְגָּא יְדִיעָא). That each one might be recognized from the place from which it was drawn forth (לְאִשְׁתְּמוֹדָע לְכָל חַד מֵאֲתַר דְּאִתְנְטִיל). As the streams of the sea which return to the place from which they were drawn forth in their mission (כְּגַוְּונֵי דְנַחֲלֵי יַמָּא דְאִתְחַזְרוּ לַאֲתַר דְּאִתְנְטִילוּ בִּשְׁלִיחוּתָא). This is what is written: “All the rivers go into the sea…” (הֲדָא הוּא דִכְתִיב כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְגוֹ׳) (Ecclesiastes 1:7). To the place that the rivers go, there they return to go (אֶל מְקוֹם שֶׁהַנְּחָלִים הוֹלְכִים שָׁם הֵם שָׁבִים לָלָכֶת). From the place that they go, there they return in mission (מֵאֲתַר דְּאָזְלִין תַּמָּן חָזְרִין בִּשְׁלִיחוּתָא).

“From the abundance of might” (מֵרוֹב אוֹנִים) (Isaiah 40:26), this is the supernal Keter (דָּא כֶתֶר עִלָּאָה). “And mighty in power” (וְאַמִּיץ כֹּחַ), this is Chokhmah (דָּא חָכְמָה). What is His power? The supernal Imma (מַאי כֹּחַ דִּילֵיהּ אִימָּא עִלָּאָה). “No man is missing” (אִישׁ לֹא נֶעֱדָּר), this is the totality of the three Sefirot (אִיהוּ כְלָלָא דִתְלַת סְפִירָן). What is Ish (man)? “Hashem is a man of war, Hashem is His Name” (מַאי אִישׁ יְהו״ה אִישׁ מִלְחָמָה יְהו״ה שְׁמוֹ) (Exodus 15:3). Ish, Alef, this is the supernal Keter (אִישׁ א׳ כֶּתֶר עִלָּאָה). Yod, this is Chokhmah (י׳ חָכְמָה). Shin, this is the root of the Tree, which is the supernal Imma, true Teshuvah (ש׳ שָׁרָשָׁא דְאִילָנָא דְאִיהִי אִימָּא עִלָּאָה תְּשׁוּבָה וַדַּאי). And furthermore, “From the abundance of might” (וְעוֹד מֵרוֹב אוֹנִים), this is the Middle Pillar (דָּא עַמּוּדָא דְאֶמְצָעִיתָא). His might is Netzach and Hod (אוֹנִים דִּילֵיהּ נֶצַח וָהוֹד). “And mighty in power” (וְאַמִּיץ כֹּחַ), this is the Tzaddik (דָּא צַדִּיק). “No man is missing, Hashem is a man of war” (אִישׁ לֹא נֶעֱדָּר יְהו״ה אִישׁ מִלְחָמָה). And behold, it has been said (וְהָא אִתְּמַר).