"Your right hand, Hashem, is glorious in power"

Synopsis

Rabbi Shimon, speaking of the doe that is Malchut, says that a person who studies Torah at midnight comes with the doe to stand before the King, and when morning comes a thread of grace is drawn over him. As he gazes at the firmament, the light of understanding of the Holy Knowledge dwells upon him, and he is crowned with it. He says, "Hashem is near to all those who call upon Him, to all those who call upon Him in Truth," which means that he knows how to proclaim the unity of the Holy Name in his prayers, properly, and thus establishes a single nation in the world. Everyone who comes to pray without concentrating with his heart, is cast away.

Rabbi Shimon talks about "The Righteous perish," or "The righteous are lost," telling us that the Righteous are lost since blessings no longer dwell on him as they once did, and since the children of Yisrael, Malchut, have become distanced from him. In the time to come, his spouse will be returned to him. Man is really divided in order that he should later accept his spouse and the two should truly become one body. Rabbi Shimon compares this to "your right hand," which is divided in order to accept the left. In the time to come, in the time of Messiah, he says, "Your right hand, Hashem, has dashed (lit. 'will dash') the enemy in pieces." Then will be Armageddon and also the resurrection of the dead. Rabbi Shimon says that, at that time those who will remain in the world, those who are circumcised and received the Holy Covenant, shall be blessed.

Rabbi Chiya concludes that the pleasantness that sent forth light when God gave the Torah to Yisrael has been covered and concealed since the Temple was destroyed.

Chassadim Doe Hundred Keter Light Midnight Morning North Thread Torah Wind Zeir Anpin

274. "Your right hand, Hashem, is glorious in power" (Shemot 15:6). Rabbi Shimon said, At the time when the morning shines, WHICH IS THE SECRET OF THE LIGHT OF CHASSADIM OF ZEIR ANPIN, the doe, WHICH IS MALCHUT, stands firm. She is filled from her aspect, BECAUSE THE LEFT, WHICH IS HER SIDE, IS THEN ATTIRED IN CHASSADIM AND HER LIGHT BECOMES FULL. She enters into two hundred sanctuaries of the King, WHICH IS THE SECRET OF THE RIGHT COLUMN, WHICH CONTAINS ONLY KETER AND CHOCHMAH. EACH ONE NUMBERS ONE HUNDRED; THUS, THEY ARE TWO HUNDRED. AFTER MALCHUT HAS BEEN COMPLETED AND FILLED FROM THE LEFT COLUMN, SHE IS ENTIRELY INCLUDED IN THE RIGHT, WHICH IS THE SECRET OF THE TWO HUNDRED SANCTUARIES. A person who has studied Torah at midnight - at the time that the North Wind stirs, NAMELY THE LEFT, and it is the desire of this doe to be aroused in the world TO BESTOW PLENTY - he comes with her to stand before the King. And during the time of morning light, a thread of grace is drawn over him.

274. יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ. אָמַר ר"ש, בְּשַׁעֲתָא דְּצַפְרָא נָהִיר, וְאַיַּלְתָּא קַיְּימָא בְּקִיּוּמָהּ, אִתְעַבְּרַת בְּסִטְרָהָא, וְעָאלַת בְּמָאתָן הֵיכָלִין דְּמַלְכָּא. בַּר נָשׁ דְּאִשְׁתַּדַּל בְּפַלְגוּת לֵילְיָא בְּאוֹרַיְיתָא, בְּשַׁעֲתָא דְּאִתְּעַר רוּחָא דְּצָפוֹן, וְתִיאוּבְתָּא דְּאַיַּלְתָּא דָּא לְאִתְּעָרָא בְּעָלְמָא, אָתֵי עִמָּהּ לְקַיְּימָא קֹדֶם מַלְכָּא, בְּשַׁעֲתָא דְּנָהִיר צַפְרָא מַשְׁכִין עָלֵיהּ חַד חוּטָא דְּחֶסֶד.

Crowns Fear Firmaments Gates Light Nukva Sanctuary Zeir Anpin

275. As he gazes at the firmament, MEANING THAT HE RECEIVES FROM THE FIRMAMENT, WHICH IS YESOD OF ZEIR ANPIN, the light of understanding of the Holy Knowledge dwells upon him, and the man is crowned with it, BY ATTAINING THE FIRST THREE SFIROT. And all fear him. Then this person is called 'a son of the Holy One, blessed be He,' 'a resident of the King's sanctuary,' WHICH IS MALCHUT, MEANING A SON TO ZEIR ANPIN AND NUKVA. And he enters all the gates of the King and nobody can hinder him.

275. מִסְתַּכֵּל בִּרְקִיעָא, שַׁרְיָא עָלֵיהּ נְהִירוּ דְּסָכְלְתָנוּ דְּדַעְתָּא קַדִּישָׁא, וּמִתְעַטֵּר בֵּיהּ בַּר נָשׁ, וְדָחֲלִין מִנֵּיהּ כֹּלָּא. כְּדֵין הַאי בַּר נָשׁ אִקְרֵי בְּרָא לְקוּדְשָׁא בְּרִיךְ הוּא, בַּר הֵיכָלָא דְּמַלְכָּא. עָאל בְּכָל תַּרְעוֹי, לֵית דְּיִמְחֵי בִּידֵיהּ.

Holy Name Jacob Prayer Sanctuary Unity

276. בְּשַׁעֲתָא דְּקָרֵי לְהֵיכָלָא דְּמַלְכָּא, עָלֵיהּ כְּתִיב, קָרוֹב יְיָ' לְכָל קוֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאוּהוּ בֶאֱמֶת. מַאי בֶאֱמֶת. כְּמָה דְּאוֹקִימְנָא, תִּתֵּן אֱמֶת לְיַעֲקֹב, דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא בִּצְלוֹתֵיהּ כַּדְקָא יֵאוֹת. וְדָא פּוּלְחָנָא דְּמַלְכָּא קַדִּישָׁא.

Earth Holy Name Priests Sacrifice Unity

277. Anyone who knows how to proclaim the unity of the Holy Name properly establishes a single nation in the world, as written, "And what one nation in the earth is like Your people, like Yisrael" (II Shmuel 7:23). Therefore, we have established that the service of any priest who does not know how to proclaim the unity of the Holy Name properly is not a proper service. This is because everything depends UPON THE PRIEST, both the service above, WHICH IS THE ESTABLISHING OF UNITY OF THE NAME, and the service below, OF SACRIFICES. And he must concentrate his heart and desire so that those above and those below are blessed.

277. וּמַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כַּדְקָא יֵאוֹת, אוֹקִים אוּמָא יְחִידָא בְּעָלְמָא, דִּכְתִּיב וּמִי כְעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. וְעַל דָּא אוֹקִימְנָא, כָּל כֹּהֵן דְּלָא יָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כַּדְקָא יֵאוֹת, לָאו פּוּלְחָנֵיהּ פּוּלְחָנָא. דְּהָא כֹּלָּא בֵּיהּ תַּלְיָא, פּוּלְחָנָא עִלָּאָה, וּפוּלְחָנָא תַּתָּאָה. וּבָעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא, בְּגִין דְּיִתְבָּרְכוּן עִלָּאֵי וְתַתָּאֵי.

Face Fear Holy Name Prayer Unity

278. כְּתִיב כִּי תָבֹאוּ לֵרָאוֹת פָּנָי. כָּל בַּר נָשׁ דְּאָתֵי לְיַחֲדָא שְׁמָא קַדִּישָׁא, וְלָא אִתְכַּוָון בֵּיהּ בְּלִבָּא וּרְעוּתָא וּדְחִילוּ, בְּגִין דְּיִתְבָּרְכוּן בֵּיהּ עִלָּאֵי וְתַתָּאֵי, רָמָאן לֵיהּ צְלוֹתֵיהּ לְבַר, וְכֹלָּא מַכְרִיזֵי עָלֵיהּ לְבִישׁ. וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי עָלֵיהּ כִּי תָבֹאוּ לֵרָאוֹת פָּנָי.

Blessing Darkness Face Holy Name Unity Walls Wisdom

279. It should have been simply, "When you come to see." Why the additional "to see My face?" HE ANSWERS, For all these faces of King, NAMELY THE ILLUMINATION OF CHOCHMAH IN THE SECRET OF THE PASSAGE, "A MAN'S WISDOM MAKES HIS FACE TO SHINE" (KOHELET 8:1), are concealed in the depth of the darkness, WHICH IS THE SECRET OF THE JUDGMENTS IN THE LEFT COLUMN. For by all those who know how to proclaim the unity of the Holy Name properly, the walls of darkness split, and the face of the King appears and shines to everyone. When they are visible and shine, then blessed are all those above and below. Then blessings are prevalent in all the world, and it is written, "to see My face."

279. כִּי תָבוֹאוּ לִרְאוֹת מִבָּעֵי לֵיהּ, מַאי לֵרָאוֹת פָּנָי. אֶלָּא כָּל אִינּוּן אַנְפִּין דְּמַלְכָּא, טְמִירִין בְּעִמְקָא לְבָתַר חֲשׁוֹכָא וְכָל אִינּוּן דְּיַדְעִין לְיַחֲדָא שְׁמָא קַדִּישָׁא כַּדְקָא יֵאוֹת מִתְבַקְעִין כָּל אִינּוּן כּוֹתָלֵי חֲשׁוֹכָא, וְאַנְפִּין דְּמַלְכָּא אִתְחַזְיָין, וְנָהֲרִין לְכֹלָּא. וְכַד אִינּוּן אִתְחַזְיָין וְנָהֲרִין, מִתְבָּרְכִין כֹּלָּא עִלָּאִין וְתַתָּאִין. כְּדֵין בִּרְכָּאן אִשְׁתְּכָחוּ בְּכֻלְּהוּ עָלְמִין, וּכְדֵין כְּתִיב לֵרָאוֹת פָּנָי.

Aaron Righteous Unity Zot (This, Fem.)

280. "Who has required this (Heb. zot) from your hand" (Yeshayah 1:12)? HE ASKS, What does the passage mean? HE ANSWERS, Everyone who comes to establish the unity of the Holy Supernal Name must do so from this aspect of zot, THAT IS MALCHUT, as it is written, "Thus (Heb. zot) shall Aaron come into the holy place" (Vayikra 16:3). This is in order that the Righteous, WHICH IS YESOD, and righteousness, WHICH IS MALCHUT, shall unite together as one pair, so that everything shall be blessed from them. And these two are called "Your courts," as it is written, "Happy is the man whom You choose, and cause to approach to You, that he may dwell in Your courts" (Tehilim 65:5).

280. מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם, מַאי קָא מַיְירֵי. אֶלָּא מַאן דְּאָתֵי לְיַחֲדָא שְׁמָא קַדִּישָׁא עִלָּאָה, בָּעֵי לְיַחֲדָא מִסִּטְרָא דְּזֹאת. כְּמָה דִּכְתִּיב בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ. בְּגִין דְּיִזְדַּוְּוגֻן כַּחֲדָא, אִינּוּן תְּרֵין: צַדִּיק וְצֶדֶק, בְּזִוּוּגָא חֲדָא. בְּגִין דְּיִתְבָּרְכוּן כֹּלָּא מִנַּיְיהוּ וְאִלֵּין אִקְרוּן חֲצֵרֶךָ, כְּמָה דִּכְתִּיב, אֲשֶׁר תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶךָ.

Blessing Fear Judgment Love Righteous Zot (This, Fem.)

281. And to he who is about to unite the Holy name, but does not concentrate with the heartfelt desire, with fear and love, the Holy One, blessed be He, says, "Who has required this (Heb. zot) at your hand, to trample My courts?" (Yeshayah 1:12) Zot is precise, because there are no blessings IN THE RIGHTEOUS AND RIGHTEOUSNESS WHICH ARE CALLED 'MY COURTS.' And not only are there no blessings, but rather Judgment dwells in them, and we find that everything is under Judgment.

281. וְאִי אִיהוּ אָתֵי לְיַחֲדָא שְׁמָא קַדִּישָׁא, וְלָא יִתְכַּוָּון בֵּיהּ בִּרְעוּתָא דְּלִבָּא, בִּדְחִילוּ וּרְחִימוּ. קוּדְשָׁא בְּרִיךְ הוּא אָמַר, מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמוֹס חֲצֵרָי. זֹאת וַדַּאי, דְּהָא לֹא אִשְׁתְּכַח בְּהוּ בִּרְכָּאן. וְלָא דַּי דְּלָא אִשְׁתְּכָחוּ בְּהוּ בִּרְכָּאן, אֶלָּא דְּשַׁרְיָא בְּהוּ דִּינָא וְאִשְׁתְּכַח דִּינָא בְּכֹלָּא.

Blessing Light

282. ת"ח, יְמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא, מִנֵּיהּ מִתְעָרִין כָּל נְהִירוּ, כָּל בִּרְכָּאן, וְכָל חִדוּ. בֵּיהּ כָּלִיל שְׂמָאלָא כְּמָה דְּאִית בְּבַר נָשׁ יְמִינָא וּשְׂמָאלָא, וּשְׂמָאלָא אִתְכְּלִיל בִּימִינָא, וִימִינָא הוּא כָּלִיל כֹּלָּא. וְכַד אִתְּעַר יְמִינָא שְׂמָאלָא אִתְּעַר עִמֵּיהּ, דְּהָא בֵּיהּ אָחִיד וְאִתְכְּלִיל.

Aaron Moses Prayer

283. וְת"ח, בְּשַׁעֲתָא דְּאָרִים בַּר נָשׁ יְדֵיהּ בִּצְלוֹתָא, מְכַוְּון בְּאֶצְבְּעָן דִּילֵיהּ לְעֵילָּא. כְּמָה דִּכְתִּיב וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל. דְּהָא בִּימִינָא תַּלְיָא כֹּלָּא. וּכְתִיב וַיִשָּׂא אַהֲרֹן אֶת יָדָו, וּכְתִיב חָסֵר. וּכְדֵין אִתְכְּוַון לְבָרְכָה לְעֵילָּא.

Aramaic Blessing Earth

284. It is not so with the Holy One, blessed be He. When THE HOLY ONE, BLESSED BE HE, raises His hand above, woe to those below, because all assistance and blessing has departed from them. How do we know this? For it is written, "You did stretch out Your right hand, the earth swallowed them" (Shemot 15:12). What is "You did stretch out Your right hand?" It is like its Aramaic translation, 'You raised Your right hand' and immediately, 'the earth swallowed them.' And when the right is present, the left is also with it. And if the right departs, then the left comes, Judgments stir in the world, and Judgments prevail overall.

284. וְקוּדְשָׁא בְּרִיךְ הוּא לָאו הָכִי, בְּשַׁעֲתָא דְּאָרִים יְמִינָא לְעֵילָּא, וַוי לְהוּ לְתַתָּאֵי, דְּהָא כָּל סִיַּיעְתָּא וְכָל בִּרְכָּאן אִסְתָּלִיקוּ מִנַּיְיהוּ. מְנָלָן. דִּכְתִּיב נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ. מַאי נָטִיתָ יְמִינְךָ. כְּתַרְגּוּמוֹ, אֲרִימַת יְמִינְךָ. מִיָּד תִּבְלָעֵמוֹ אָרֶץ. וְכַד יְמִינָא אִשְׁתְּכַח, שְׂמָאלָא אִשְׁתְּכַח עִמֵּיהּ, וּכְדֵין לָא שַׁלְטִין דִּינִין בְּעָלְמָא, מ"ט, בְּגִין דִּימִינָא אִשְׁתְּכַח עִמֵּיהּ. וְאִי יְמִינָא אִסְתַּלָּקַת, הָא שְׂמָאלָא אִזְדַּמְּנַת, כְּדֵין דִּינִין מִתְעָרִין בְּעָלְמָא, וְדִינָא שַׁרְיָא בְּכֹלָּא.

Blessing Daughter Jerusalem Righteous Zion

286. Rabbi Shimon said, It is written, "The righteous perishes" (Yeshayah 57:1), and we explained the words. It does not say that 'the Righteous is lost,' but rather, "The righteous lost." AND HE ANSWERS, From all the aspects of the King the only one who lost was the Righteous one, WHICH IS YESOD. He lost in two ways, one, since blessings no longer dwell on him as originally, and the second is that his spouse has become distanced from him, that is, the Congregation of Yisrael, NAMELY MALCHUT. Thus the Righteous one loses more than any of them, and pertaining to the time to come, it is written, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem, Behold, your King comes to you, He is just, and a deliverer (lit. 'delivered')" (Zecharyah 9:9). It is not written, 'Just, and a deliverer' but rather "just, and delivered." He is most certainly delivered, BECAUSE HIS SPOUSE HAS RETURNED TO HIM. And we have already learned this.

286. אר"ש, כְּתִיב הַצַּדִּיק אָבָד. וְהָא אוֹקִימְנָא מִלֵּי, הַצַּדִּיק נֶאֱבַד לָא כְּתִיב, אֶלָּא הַצַּדִּיק אָבָד. מִכָּל אִינּוּן אַנְפֵּי מַלְכָּא, לָא אִשְׁתְּכַח דְּאָבַד, אֶלָּא צַדִּיק. אָבַד בִּתְרֵי סִטְרֵי: חַד, דְּלָא שָׁרָאן בֵּיהּ בִּרְכָּאן, כַּד בְּקַדְמֵיתָא. וְחַד, דְּאִתְרְחִיקַת מִנֵּיהּ בַּת זוּגֵיהּ דְּהִיא כ"י. אִשְׁתְּכַח, דְּצַדִּיק אָבַד יַתִּיר מִכֹּלָּא. וּלְזִמְנָא דְּאָתֵי כְּתִיב, גִּילִי מְאֹד בַּת צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלַם הִנֵּה מַלְכֵּךְ יָבֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא. צַדִּיק וּמוֹשִׁיעַ לָא כְּתִיב, אֶלָּא צַדִּיק וְנוֹשָׁע הוּא. הוּא נוֹשָׁע וַדַּאי. וְהָא אִתְּמַר.

287. יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ. מַאי נֶאְדָּרִי, נֶאְדָּר מִבָּעֵי לֵיהּ. אֶלָּא, בְּשַׁעֲתָא דִּשְׂמָאלָא אַתְיָא לְאִזְדַּוְּוגָא בִּימִינָא, כְּדֵין כְּתִיב נֶאְדָּרִי תִּרְעַץ, וּלְעוֹלָם הָכִי הוּא בְּגִין דִּשְׂמָאלָא אִשְׁתְּכַח בִּימִינָא, וְאִתְכְּלִיל בֵּיהּ.

Body Female

288. Rabbi Shimon said, It is as we established, because man is really divided, MEANING THAT HE IS ONLY HALF A BODY AND HIS SECOND HALF IS A WOMAN. What is the reason? In order that afterwards he should receive his spouse and the two should truly become one body. So is "Your right hand" really divided, IT IS ONLY HALF A BODY. What is the reason? In order to receive the left. And it is all so, one with one. With one hand, He smites and cures. Therefore, it is written, "Your right hand, Hashem, has dashed the enemy in pieces."

288. אָמַר רִבִּי שִׁמְעוֹן, כְּמָה דְּאוֹקִימְנָא הָכִי הוּא, דְּבַר נָשׁ אִשְׁתְּכַח דְּאִתְפְּלַג. מ"ט. בְּגִין לְקַבְּלָא עִמֵּיהּ בַּת זוּגֵיהּ, דְּיִתְעֲבִידוּ חַד גּוּפָא מַמָּשׁ. כַּד יְמִינְךָ, אִשְׁתְּכַח דְּאִתְפְּלַג. מ"ט. בְּגִין לְקַבְּלָא עִמֵּיהּ שְׂמָאלָא. וְהָכִי הוּא כֹּלָּא, חַד בְּחַד. וְעַל דָּא, בְּחַד מָחֵי וּמַסֵּי, הה"ד יְמִינְךָ יְיָ' תִּרְעַץ אוֹיֵב.

Exile Messiah, The Singing

289. Come and behold, this song was sung about that time and about the time to come, when King Messiah will be aroused, as written, "Your right hand, Hashem, has dashed (lit. 'will dash') the enemy in pieces." It is not written, 'has dashed,' THAT IS IN THE PAST TENSE, but "will dash," IN THE FUTURE TENSE. THUS, THIS IS ALSO FOR THE FUTURE TO COME. It is written before, REGARDING THE EXILE, "He has drawn back His right hand from before the enemy." At that time, in the time to come, it "will dash the enemy in pieces."

289. תָּא חֲזֵי, שִׁירָתָא דָּא אִתְּמַר, עַל הַהוּא זִמְנָא, וְעַל זִמְנָא דְּאָתֵי, בְּיוֹמֵי דְּיִתְּעַר מַלְכָּא מְשִׁיחָא, דִּכְתִּיב, יְמִינְךָ יְיָ' תִּרְעַץ אוֹיֵב, רָעַצְתְּ לָא כְּתִיב, אֶלָּא תִּרְעַץ. מַה כְּתִיב בְּקַדְמֵיתָא, הֵשִׁיב אָחוֹר יְמִינוֹ, מִפְּנֵי אוֹיֵב, בְּהַהוּא זִמְנָא הִיא, תִּרְעַץ אוֹיֵב לְזִמְנָא דְּאָתֵי.

Armageddon Earth Gog and Magog Messiah, The Resurrection

290. And it is all in this manner, "You have (lit. 'will') overthrown them that rose up against You" (Shemot 15:7). It is not written, "You have overthrown," but literally, 'You will overthrow,' and similarly, "You did (lit. 'will') send forth Your anger, which consumed them as stubble" (Ibid.). It is all in the time to come. "Your right hand, Hashem, is glorious in power" is in this time, in this world. "Your right hand, Hashem, will dash the enemy in pieces," refers to the time of King Messiah. "And in the greatness of Your excellency You have overthrown them that rose up against You," refers to the coming of Gog and Magog (Armageddon). "You will send forth Your anger, which will consume them as stubble," refers to the resurrection of the dead, as written, "And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Daniel 12:2).

290. וְכֹלָּא הָכִי הוּא, תַּהֲרוֹס קָמֶיךָ, הָרַסְתָּ לָא כְּתִיב, אֶלָּא תַּהֲרוֹס. תְּשַׁלַּח חֲרוֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ, כֹּלָּא לְזִמְנָא דְּאָתֵי. יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ, בְּזִמְנָא דָּא, בְּעָלְמָא דֵּין. יְמִינְךָ יְיָ' תִּרְעַץ אוֹיֵב, בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא. וּבְרוֹב גְּאוֹנְךָ תַּהֲרוֹס קָמֶיךָ, לְבִיאַת גּוֹג וּמָגוֹג. תְּשַׁלַּח חֲרוֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ, לִתְחִיַּית הַמֵּתִים. דִּכְתִּיב, וְרַבִּים מִיְשֵׁינֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם.

Brit (Covenant) Circumcision Covenant (Brit)

291. Rabbi Shimon said, During that time, blessed are those who will remain in the world. And who are they? Come and behold, there will not remain any in the world except those who are circumcised, who accepted the Holy Covenant, and entered into the two parts of the Holy Covenant, NAMELY CIRCUMCISION AND MEMBRANE UNCOVERING, as we have established. And one who guards the member the Covenant, not to insert it where he should not, these are those who will remain and be inscribed for eternal life.

291. בְּהַהוּא זִמְנָא, אָמַר רִבִּי שִׁמְעוֹן, זַכָּאִין אִינּוּן דְּיִשְׁתַּאֲרוּן בְּעָלְמָא, וּמַאן אִינּוּן. תָּא חֲזֵי, לָא יִשְׁתְּאַר מִבְּנֵי עָלְמָא, בַּר אִינּוּן גְּזִירִין, דְּקַבִּילוּ אָת קַיָּימָא קַדִּישָׁא, וְעָאלוּ בְּקַיְּימָא קַדִּישָׁא, בְּאִינּוּן תְּרֵין חוּלָקִין, כְּמָה דְּאוֹקִימְנָא. וְהוּא נָטִיר לֵיהּ לְהַהוּא קַיָּים, וְלָא עַיְילֵיהּ בְּאֲתָר דְּלָא אִצְטְרִיךְ, אִלֵּין אִינּוּן דְּיִשְׁתַּאֲרוּן, וְיִכָּתְבוּן לְחַיֵּי עָלְמָא.

Brit (Covenant) Circumcision Covenant (Brit) Grades Jerusalem Zion

292. How do we know this? From the words, "And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called Holy, every one in Jerusalem that is written to Life" (Yeshayah 4:3). It is understood from, "He that is left in Zion, and he that remains in Jerusalem," that everyone who is circumcised attains these two levels, ZION AND JERUSALEM. If he observes that Covenant properly and is careful and particular about it, it is written, "He that is left in Zion, and he that remains in Jerusalem." These will remain in that time. And the Holy One, blessed be He, will renew the world and rejoice with them. In reference to that time, it is written, "May the glory of Hashem endure forever, let Hashem rejoice in His works" (Tehilim 104:31).

292. מְנָלָן. דִּכְתִּיב, וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַםִ קָדוֹשׁ יֵאָמֶר לוֹ כָּל הַכָּתוּב לְחַיִּים בִּירוּשָׁלַםִ. מַשְׁמַע הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַםִ, דְּכָל מַאן דְּאִתְגְּזַר, בְּאִלֵּין תְּרֵין דַּרְגִּין עָאל. וְאִי נָטִיר לְהַהוּא קַיָּים כַּדְקָא חֲזֵי, וְיִזְדְּהַר בֵּיהּ, עָלֵיהּ כְּתִיב הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַם. אִלֵּין יִשְׁתַּאֲרוּן בְּהַהוּא זִמְנָא, וָבֹהוּ זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְחָדְתָּא עָלְמָא, וּלְמֵחֱדֵי בְּהוּ. עַל הַהוּא זִמְנָא כְּתִיב, יְהִי כְבוֹד יְיָ' לְעוֹלָם יִשְׂמַח יְיָ' בְּמַעֲשָׂיו.

Blessing Egypt Elazar Head Hosts

293. Rabbi Chiya was traveling to Rabbi Elazar. He found him sitting near Rabbi Yosi, the son of Rabbi Shimon, son of Lakunya, his father-in-law. He raised his head and saw Rabbi Chiya. He said, "In that day shall Yisrael be the third with Egypt and with Ashur (Assyria), a blessing in the midst of the land whom Hashem Tzeva'ot shall bless, saying, 'Blessed be Egypt, My people, and Ashur the work of My hands, and the children of Yisrael My inheritance" (Yeshayah 19:24-25). HE ASKS, Are then Ashur and Egypt close to the Holy One, blessed be He?

293. ר' חִיָּיא הֲוָה אָזִיל לְגַבֵּי רִבִּי אֶלְעָזָר, אַשְׁכָּחֵיהּ, דַּהֲוָה יָתִיב לְגַבֵּיהּ דְּרִבִּי יוֹסֵי בר"ש בֶּן לָקוּנְיָיא חָמוּי. עַד דְּזָקִיף רֵישֵׁיהּ, חָמָא לֵיהּ לְרִבִּי חִיָּיא, אָמַר, בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ אֲשֶׁר בֵּרֲכוֹ יְיָ' צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל, וְכִי אַשּׁוּר וּמִצְרַיִם קְרִיבִין אִינּוּן לְקוּדְשָׁא בְּרִיךְ הוּא.

Egypt Messiah, The

294. אֶלָּא, עַל גָּלוּתָא דְּיִסְקוּן מִמִּצְרַיִם וּמֵאַשּׁוּר אִתְּמַר, וְאִי אִתְּמַר עַל מִצְרַיִם וְעַל אַשּׁוּר, עַל אִינּוּן חֲסִידִין דִּלְהוֹן, דְּאַהַדְרוּ בְּתִיּוּבְתָּא, וְאִשְׁתַּאֲרוּן לְמִפְלַח לְיִשְׂרָאֵל וּלְמַלְכָּא מְשִׁיחָא, דִּכְתִּיב וְיִשְׁתַּחֲווּ לוֹ כָּל מְלָכִים. וּכְתִיב, וְהָיוּ מְלָכִים אוֹמְנַיִךְ וְגוֹ.'

Merit Peace Torah

295. He said to him, What is the meaning of, "Her ways are ways of pleasantness, and all her paths are peace" (Mishlei 3:17)? He said to him, How foolish are the people of the world, who do not know or pay attention to the words of Torah. The words of Torah are the way to merit that pleasantness of Hashem, as it is written, "Her ways are ways of pleasantness, and all her paths are peace" They are "ways of pleasantness," indeed. HE ASKS, What is "pleasantness?" AND HE ANSWERS, It is as written, "To behold the pleasantness of Hashem" (Tehilim 27:4), WHICH IS BINAH. We established that this is because the Torah and her ways are derived from that pleasantness, and these ways are explained in it. And hence, "Her ways are ways of pleasantness, and all her paths are peace."

295. א"ל, מַאי דִּכְתִּיב, דְּרָכֶיהּ דַּרְכֵי נֹעַם א"ל כַּמָּה טִפְּשִׁין בְּנֵי עָלְמָא, דְּלָא יַדְעִין וְלָא מַשְׁגִּיחִין בְּמִלּוֹי דְּאוֹרַיְיתָא, דְּהָא מִלִּין דְּאוֹרַיְיתָא אִינּוּן אָרְחָא לְמִזְכֵּי בְּהַהוּא נֹעַם יְיָ' דִּכְתִּיב דְּרָכֶיהּ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם. דַּרְכֵי נֹעַם וַדַּאי. מַאי נֹעַם. כְּמָה דִּכְתִּיב לַחֲזוֹת בְּנֹעַם יְיָ,' וְהָא אוּקְמוּהָ, בְּגִין דְּאוֹרַיְיתָא, וְאָרְחוֹי, מֵהַהוּא נֹעַם אַתְיָין, וְאִינּוּן אָרְחִין פְּרִישָׁן בֵּיהּ, וְעַל דָּא דְּרָכֶיהּ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם.

Crowns Firmaments Light Solomon Torah Zeir Anpin Zion

296. Rabbi Chiya said, We have learned at the time that the Holy One, blessed be He, gave the Torah to Yisrael, a light emitted from that pleasantness, WHICH IS BINAH. And the Holy One, blessed be He, WHO IS ZEIR ANPIN, crowned Himself with it, MEANING THAT HE RECEIVED THE FIRST THREE SFIROT FROM HER, CALLED 'A CROWN.' And from that pleasantness, the luster of all the worlds, of all the firmaments, and of all the crowns sparkled. About that moment, it is written, "Go forth, O daughters of Zion, and behold King Solomon..." (Shir Hashirim 3:11). KING SOLOMON IS ZEIR ANPIN, HIS MOTHER IS BINAH, AND THE CROWN IS THE FIRST THREE SFIROT.

296. א"ר חִיָּיא, תָּנֵינָן, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב אוֹרַיְיתָא לְיִשְׂרָאֵל, נָפַק נְהוֹרָא מֵהַהוּא נֹעַם, וְאִתְעַטָּר בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, וּמֵהַהוּא נֹעַם אַבְהִיקוּ זִיוָון דְּכֻלְּהוּ, עָלְמִין דְּכֻלְּהוּ רְקִיעִין, דְּכֻלְּהוּ כִּתְרִין. עַל הַהִיא שַׁעֲתָא כְּתִיב, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹֹמֹה וְגוֹ.'

Crowns (Holy) Temple Light Temple, The Throne

297. וְהַהִיא שַׁעֲתָא דְּאִתְבְּנֵי מַקְדְּשָׁא, אִתְעַטָּר קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא עֲטָּרָה, וְיָתִיב בְּכֻרְסְיָיא דִּילֵיהּ, וְאִתְעַטָּר בַּעֲטְרוֹי. וּמֵהַהוּא זִמְנָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא, לָא אִתְעַטָּר קוּדְשָׁא בְּרִיךְ הוּא בַּעֲטְרוֹי, וְהַהוּא נֹעַם אִתְטָמַּר וְאִתְגְּנִיז.