"Make haste, my beloved"

Synopsis

When Rabbi Chiya the Great goes to visit Rabbi Shimon bar Yochai to learn from the masters of the Mishnah, he sees a curtain of fire behind which Rabbi Shimon and his students converse. Deciding to listen to the conversation from outside of the house, he hears an explanation of the title verse. According to the masters, we learn that this verse signifies the longing of the children of Yisrael for God, as they implore Him not distance Himself from them without looking back.

Rabbi Shimon then hears Rabbi Chiya weeping outside of the house and tells his students that the Shechinah is with him. Knowing that the Shechinah will protect him from being burned by the fiery curtain, Rabbi Elazar is about to go and bring him in when he hears a voice that stops him. Rabbi Chiya then quotes the title verse and the curtain parts, a sign granting Rabbi Chiya permission to enter. Rabbi Shimon then stands up and the fire moves from the place where he stands to Rabbi Chiya, causing him to become mute. Rabbi Chiya enters with his eyes lowered and is unable to speak until Rabbi Elazar passes his hand over Rabbi Chiya's mouth. Rabbi Chiya then expounds upon his newfound insight: "It is good to die in the good golden fire that is burning." This is the place of Rabbi Shimon bar Yochai. From here, sparks fly on all sides and ascend to the 370 Chariots, each of which then separates into thousands until it reaches the Ancient of Days, who sits on a throne. The throne trembles, and this trembling penetrates to 260 worlds until it reaches the righteous in Eden and is heard throughout all the Firmaments. When Rabbi Shimon expounds on the Torah, all the celestial beings listen to his voice in silence.

After he concludes, all rejoice and the souls and angels come to kneel before God, raising up the secrets of the spices that are in Eden to the Ancient of Days. Rabbi Shimon then explains that six levels of Holiness (Sfirot) descended with Jacob into Egypt, and corresponding to these are the six levels of Yisrael and the six steps to the supernal throne. Each of the aforementioned six are equal to ten, and so there are sixty in all, corresponding to the sixty mighty men that surround the Shechinah. When Rabbi Chiya points out that there are seven Sfirot, Rabbi Shimon explains that the level of Malchut is not counted because it is not self-illuminating.

Relevance

The Zohar speaks of a "fiery curtain" that separates Rabbi Chiya from Rabbi Shimon and his companions. This curtain refers to the concealment of the supernal Light from our own eyes. The curtain's existence is the cause of darkness in our world.

Rav Ashlag's profound commentary explains that our world generates no Light of its own. Rather, the Light that animates our existence radiates from six candles. These six candles are the six dimensions that are enfolded into one, known collectively as Zeir Anpin. The curtain separates these six dimensions from our dimension.

The notion of multiple dimensions was unimaginable among the scientific and lay community during the time of Rabbi Shimon. Yet, today, physics concurs with Kabbalah that indeed, the universe consists of ten dimensions and that six of them curled up into one at the moment of physical creation. This realm of the six is the source of all our joy. It is where wisdom, love, happiness, and all information dwell. When we make contact with this realm, at will or inadvertently, Light flows to our soul, resulting in happiness, joy, awareness, discovery, and enlightenment.

The ultimate purpose of existence is to remove this curtain gradually through spiritual elevation, so that infinite Light and joy may shine upon the world. But during the course of a lifetime, a man often falls to great depths of darkness; there are times when his suffering seems unbearable, and the hurt feels unendurable. However, the Light of the Creator incandesces with super-radiance, without end. The souls of humanity requested that this awesome Light be hidden by the curtain until we, by our own hand, reveal its full splendor by means of climbing the spiritual ladder. The rungs on this ladder are known as the Fifty Gates of Binah.

Prior to the worldwide dissemination of the Zohar, which began in the 20th century, it could take numerous lifetimes for a soul to reach the highest rung on the ladder. Fortunately, our meditation upon this sacred Book of Splendor now elevates us to the fiftieth gate. The Light of Binah floods our darkness with iridescent streams of Celestial Light that soothe our pain and heal humanity to the point of perfection. This is attainable upon the greatness and prominence of the soul of Rabbi Shimon, the author of the Zohar.

The actual words that speak of this saintly sage's eminence imbue our own souls with greatness.

Curtain Fire

234. רִבִּי חִיָּיא רַבָּא, הֲוָה אָזִיל לְגַבֵּי מָארֵיהוֹן דְּמַתְנִיתָא, לְמֵילַף מִנַיְיהוּ. אָזָל לְגַבֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, וְחָמָא פַּרְגּוֹד חַד, דַּהֲוָה פָּסִיק בְּבֵיתָא. תָּוָה רִבִּי חִיָּיא, אָמַר, אֶשְׁמַע מִלָּה מִפּוּמֵיהּ מֵהָכָא.

Deer Mountains Spices

235. שָׁמַע דַּהֲוָה אָמַר, בְּרַח דּוֹדִי וּדְמֵה לְךָ לִצְבִי אוֹ לְעוֹפֶר הָאַיָּלִים. כָּל כִּסּוּפָא דִּכְסִיפוּ יִשְׂרָאֵל מִקוּדְשָׁא בְּרִיךְ הוּא הוּא, דאר"ש, תַּאֲוָתָם שֶׁל יִשְׂרָאֵל, שֶׁיִּהְיֶה הַקוּדְשָׁא בְּרִיךְ הוּא לֹא הוֹלֵךְ וְלֹא מִתְרַחֵק, אֶלָּא בּוֹרֵחַ כַּצְּבִי אוֹ כְּעוֹפֶר הָאַיָּלִים.

Animals Deer Eyes Head Universe

236. Rabbi Shimon said, What is the reason that there is no animal in the world who does as the gazelle or young deer, which when he flees, goes a measure and turns his head to the place whence he left. He always turns his head backwards. So did Yisrael say, 'Master of the Universe, if we cause You to ascend from us, may it please You to flee like a gazelle or young deer who flees, and turns his head to the place that he left' - MEANING THE PLACE HE WAS BEFORE, FROM WHERE HE FLED. This is what is written, "And yet for all that, when they are in the land of their enemies, I will not cast them away, nor will I abhor them, to destroy them utterly" (Vayikra. 26:44). Another explanation is that the deer sleeps with one eye, while the other eye is awake. So did Yisrael say to the Holy One, blessed be He, 'Do as the deer; "Behold, the Guardian of Yisrael neither slumbers nor sleeps" (Tehilim 121:4).'

236. מ"ט, אר"ש, אֵין חַיָּה בָּעוֹלָם עוֹשָׂה כְּמוֹ הַצְּבִי אוֹ כְּעוֹפֶר הָאַיָּלִים, בִּזְמָן שֶׁהוּא בּוֹרֵחַ הוֹלֵךְ מְעַט מְעַט, וּמַחֲזִיר אֶת רֹאשׁוֹ לְמָקוֹם שֶׁיָּצָא מִמֶּנּוּ, וּלְעוֹלָם תָּמִיד הוּא מַחֲזִיר אֶת רֹאשׁוֹ לַאֲחוֹרָיו. כַּךְ אָמְרוּ יִשְׂרָאֵל, רבש"ע, אִם אָנוּ גּוֹרְמִים שֶׁתִּסְתַּלֵּק מִבֵּינֵינוּ, יְהִי רָצוֹן, שֶתִּבְרַח כְּמוֹ הַצְּבִי אוֹ כְּמוֹ עוֹפֶר הָאַיָּלִים, שֶׁהוּא בּוֹרֵחַ וּמַחֲזִיר אֶת רֹאשׁוֹ לְמָּקוֹם שֶׁהִנִּיחַ, הה"ד, וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלּוֹתָם. ד"א, הַצְּבִי כְּשֶׁהוּא יָשֵׁן, הוּא יָשֵׁן בְּעַיִן אַחַת, וְהָאַחֶרֶת הוּא נֵעוֹר, כַּךְ אָמְרוּ יִשְׂרָאֵל לְקוּדְשָׁא בְּרִיךְ הוּא, עֲשֵׂה כְּמוֹ הַצְּבִי, שֶׁהִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל.

Curtain Eden Fire Gates Pillar Shechinah Soul, The Spices Torah

237. Rabbi Chiya heard and said, Those higher ones are occupied WITH TORAH inside the house and I sit outside. He wept. Rabbi Shimon heard and said, Assuredly, the Shechinah is outside, MEANING WITH RABBI CHIYA, who will go out AND BRING HIM IN. His son Rabbi Elazar said, If I am burned BY GOING OUT THROUGH THE FIERY CURTAIN, I will yet not be burned because the Shechinah is outside BY RABBI CHIYA. Let the Shechinah enter and the fire OF THE CURTAIN will be complete. Rabbi Elazar heard a voice that said, The pillars have not yet been supported, WHICH IS THE SECRET OF THE THREE COLUMNS, and the gates have still not been completed, MEANING THE FIFTY GATES OF BINAH, and he is now of the smaller spice trees of Eden, MEANING OF THE SMALLEST SOULS WHO ARE CALLED "SPICES." THEREFORE, Rabbi Elazar did not go out TO BRING HIM IN.

237. שָׁמַע רִבִּי חִיָּיא וְאָמַר, אִי עִלָּאִין עַסְקִין בְּבֵיתָא, וַאֲנָא יָתִיב אַבְרָאי, בָּכָה. שָׁמַע ר"ש וְאָמַר, וַדַּאי שְׁכִינְתָּא לְּבָרָא, מַאן יִפּוּק. אָמַר רִבִּי אֶלְעָזָר בְּרֵיהּ. אִי אֲנָא קָלֵינָא, לָא קָלֵינָא דְּהָא שְׁכִינְתָּא בָּרָא מִנָּנָא, לֵיעוּל שְׁכִינְתָּא, וְתֶיהֱוֵי אֶשָּׁתָא שְׁלֵימָתָא. שָׁמַע קָלָא דְּאָמַר, עַד לָא סַמְכִין אִסְתְּמָכוּ, וְתַרְעִין לָא אִתְתָּקָנוּ, וּמִזוּטְרֵי דְּבוּסְמַיָּא דְּעֵדֶן דִּכְעָן הוּא, לָא נָפַק ר' אֶלְעָזָר.

Curtain Eyes Fire Gates Head Light

238. Rabbi Chiya sat, wept and sighed. He opened the discussion, saying: "Turn, my beloved, and be you like a gazelle or young hart" (Shir Hashirim 2:17), MEANING ACCORDING TO THE EXPLANATION THAT HE HEARD FROM RABBI SHIMON - THAT EVEN THOUGH THAT HE WAS FLEEING, HE TURNED HIS HEAD BACK AND DID NOT DISTANCE HIMSELF, AND THEN the gate of the curtain opened. BUT Rabbi Chiya did not enter. Rabbi Shimon raised his eyes AND SAW THAT THE ENTRANCE OF THE CURTAIN OPENED. He said, Apparently, permission has been granted to whoever is outside, yet we are inside, AND WE MUST NOT BRING HIM IN. Rabbi Shimon stood up and the fire moved from its place to the place of Rabbi Chiya. Rabbi Shimon said, The spark of the ingathering light HAS ALREADY SPREAD outside, TO RABBI CHIYA, yet I am here inside AND I MUST NOT BRING HIM IN. Rabbi Chiya's mouth became mute BECAUSE OF THE FIRE THAT SPREAD TOWARDS HIM.

238. יָתִיב רִבִּי חִיָּיא, בָּכָה וְאִתְגַּנַּח, פָּתַח וְאָמַר, סוֹב דְּמֵה לְךָ דּוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים. אִתְפְּתַח תַּרְעָא דְּפַרְגּוֹדָא, לָא עָיֵיל רִבִּי חִיָּיא, זָקִיף רִבִּי שִׁמְעוֹן עֵינוֹי וְאָמַר, ש"מ אִתְיְהָיב רְשׁוּתָא לְמַאן דְּאִיהוּ אַבְרָאי וַאֲנָן לְגוֹ. קָם רִבִּי שִׁמְעוֹן, אָזַל אֶשָּׁא מִדּוּכְתֵּיהּ, עַד דּוּכְתָּא דְּרִבִּי חִיָּיא, אָמַר רִבִּי שִׁמְעוֹן, קוּזְטִיפָא דִּנְהוֹרָא דְּקַלִיטְרָא לְבַר, וַאֲנָא הָכָא לְגוֹ, אִתְאַלַּם פּוּמֵיהּ דְּרִבִּי חִיָּיא.

Eyes Fire Head Thought

239. As soon as RABBI CHIYA entered inside, he lowered his eyes and did not raise his head. Rabbi Shimon said to his son Rabbi Elazar, Pass your hand over the mouth OF RABBI CHIYA because he does not know about this, as he is not accustomed to it, AND DOES NOT KNOW WHAT TO DO. Rabbi Elazar arose and passed his hand over Rabbi Chiya's mouth. Rabbi Chiya opened his mouth and said, My eye has seen what I have not EVER seen and my stature has straightened, for I have never thought SO. It is good to die in the good golden fire that is burning.

239. כֵּיוָן דְּעָאל לְגוֹ, מַאִיךְ עֵינוֹי, וְלָא זָקִיף רֵישֵׁיהּ. אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, קוּם אַעְבָר יָדָךְ אֲפוּמֵיהּ, דְּלָא יָדַע בְּהַאי, דְּלָא רָגִיל בֵּיהּ. קָם רִבִּי אֶלְעָזָר, אַעְבָּר יְדֵיהּ אֲפוּמֵיהּ דְּרִבִּי חִיָּיא, פָּתַח פּוּמֵיהּ רִבִּי חִיָּיא, וְאָמַר, חָמָא עֵינָא מַה דְּלָא חֲמֵינָא, אִזְדְּקַף דְּלָא חֲשִׁיבְנָא, טָב לְמֵימַת בְּאֶשָּׁא דְּדַהֲבָא טָבָא דָּלִיק.

Chariot Light Mochin Throne

240. בְּאֲתָר דִּשְׁבִיבִין זַרְקִין לְכָל עִיבָר, וְכָל שְׁבִיבָא וּשְׁבִיבָא, סָלִיק לִתְלַת מְאָה וְשַׁבְעִין רְתִיכִין. וְכָל רְתִיכָא, אִתְפְּרַשׁ לְאֶלֶף אַלְפִין, וְרִבּוֹא רִבְוָון, עַד דְּמָטוּ לְעַתִּיק יוֹמִין, דְּיָתִיב עַל כֻּרְסְיָיא, וְכֻרְסְיָיא מִזְדַּעְזְעָא מִנֵּיהּ, לְמָאתָן וְשִׁתִּין עָלְמִין.

Chariot Eden Firmaments Praise Righteous Torah

241. Until RABBI SHIMON BAR YOCHAI reaches the place of Eden of the righteous, until THE SUPERIORITY OF RABBI SHIMON BAR YOCHAI is heard throughout the firmaments, those above and below at the same time are amazed and say, Is this Rabbi Shimon bar Yochai who shook everything up? Who can stand before him? This is Rabbi Shimon whose voice, at the moment he opens his mouth to start occupying himself with Torah, all the thrones, and all the firmaments, and all the Chariots hearken to, and also all those that praise their Master.

241. עַד דְּמָטָא לַאֲתָר עִדּוּנָא דְּצַדִּיקַיָּיא, עַד דְּאִשְׁתְּמַע בְּכָל רְקִיעִין, וְכָל עִלָּאִין וְתַתָּאִין, וְכֻלְּהוּ בְּזִמְנָא חֲדָא, תָּוְוהִין וְאַמְרִין, הָדֵין הוּא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דַּהֲוָה מַרְעִישׁ כֹּלָּא, מַאן יָכִיל לְמֵיקָם קָמֵיהּ. דֵּין הוּא רשב"י, דִּבְשַׁעֲתָא דְּפָתַח פּוּמֵיהּ לְמִשְׁרֵי לְמִלְעֵי בְּאוֹרַיְיתָא, צַיְיתִין לְקַלֵּיהּ, כָּל כֻּרְסְוָון וְכָל רְקִיעִין וְכָל רְתִיכִין, וְכָל אִינּוּן דִּמְשַׁבְּחֵי לְמָרֵיהוֹן.

Angels Eden Heavens Point Praise Singing Soul, The Spices Torah

242. There is no one to open TO SING PRAISES, and there is no one to end HIS SONG OF PRAISE. THAT IS TO SAY, THOSE WHO ARE IN THE MIDDLE OF THEIR PRAISES DO NOT FINISH THEIR PRAISES, FOR they are all there TO HEARKEN TO THE VOICE OF RABBI SHIMON BAR YOCHAI. It comes to a point that no utterance is heard in all the heavens above and below. When Rabbi Shimon concludes his occupation with Torah, who has seen songs, who has seen joy of those that praise their Master, who has seen the voices that permeate all the heavens. (This is a fragment of a sentence - what happens when Rabbi Shimon concludes his occupation with Torah?) And because of Rabbi Shimon they all come, MEANING ALL THE SOULS AND ANGELS, and kneel and bow before their Master, raising up the secrets of the spices that are in Eden, WHICH IS THE SECRET OF THE ILLUMINATION OF CHOCHMAH, until Atik Yomin. And all this is because of Rabbi Shimon.

242. לֵית דְּפַתְחִין וְלֵית דִּמְסַיְּימִין, כֻּלְּהוּ מִשְׁתַּכְּחִין, עַד לָא אִשְׁתְּמַע בְּכָל רְקִיעַיָּא דִּלְעֵילָּא וְתַתָּא, פִּטְרָא. כַּד מְסַיֵּים רִבִּי שִׁמְעוֹן לְמִלְעֵי בְּאוֹרַיְיתָא, מַאן חָמֵי שִׁירִין, מַאן חָמֵי חֶדְוָתָא, דִּמְשַׁבְּחִין לְמָרֵיהוֹן, מַאן חָמֵי קָלִין דְּאַזְלִין בְּכֻלְּהוּ רְקִיעִין. אַתְיָין כֻּלְּהוּ בְּגִינֵיהּ דר"ש, וְכַרְעִין וְסַגְדִּין קַמֵי דְמָרֵיהוֹן, סַלְּקִין רֵיחִין דְּבוּסְמִין דְּעֵדֶן, עַד עַתִּיק יוֹמִין, וְכָל הַאי בְּגִינֵיהּ דר"ש.

Chassadim Egypt Grades Hair Jacob Ten Throne Zeir Anpin

243. Rabbi Shimon opened his mouth and said, Six levels descended with Jacob to Egypt. THEY ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. And each one EXPANDS TO ten, WHEN THEY ARE IN THE ILLUMINATION OF ZEIR ANPIN ALONE. THEN THEY ARE SIXTY, AND ARE one thousand WHEN THEY RECEIVE THE ILLUMINATION OF CHOCHMAH, WHICH IS THE SECRET OF THOUSANDS. THEN, THEY ARE SIXTY THOUSAND, WHICH IS MULTIPLIED BY ten thousand, WHEN THEY RECEIVE THE ILLUMINATION OF CHASSADIM FROM ATIK, MAKING SIX HUNDRED THOUSAND. And corresponding to them are six levels to Yisrael - BECAUSE FROM YISRAEL THEY DESCEND TO JACOB. Corresponding to them are six steps to the supernal throne, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN THAT INCLUDES NETZACH, HOD AND YESOD. And corresponding to them are the six steps to the lower throne, WHICH IS MALCHUT, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD as is written, "The throne had six steps" (I Melachim 10:19). This is the meaning of, "I will cause you to increase like the plant of the field" (Yechezkel 16:7), WHICH IS THE FIRST GRADE; "AND YOU DID INCREASE," WHICH IS THE SECOND; "AND GROW BIG," THE THIRD; "AND YOU DID COME TO POSSESS GREAT ATTRACTIONS," THE FOURTH; "YOUR BREASTS WERE FIRM," THE FIFTH; "AND YOUR HAIR WAS GROWN," THE SIXTH. Correspondingly, it is written, "And the children of Yisrael were fruitful" (Shemot 1:7), WHICH IS THE FIRST; "and increased abundantly," THE SECOND; "and multiplied," THE THIRD; "and grew," THE FOURTH; "EXCEEDINGLY," THE FIFTH; AND "MIGHTY," THE SIXTH.

243. פָּתַח רִבִּי שִׁמְעוֹן פּוּמֵיהּ וְאָמַר, שִׁית דַּרְגִּין נַחְתּוּ עִמֵּיהּ דְּיַעֲקֹב לְמִצְרַיִם וְכָל חַד וְחַד עֲשָׂרָה אֶלֶף רִבּוֹא. וְלָקֳבְלֵיהוֹן שִׁית דַּרְגִּין לְיִשְׂרָאֵל. וְלָקֳבְלֵיהוֹן שִׁית דַּרְגִּין לְכֻרְסְיָיא דִּלְעֵילָּא. וְלָקֳבְלֵיהוֹן שִׁית דַּרְגִּין לְכֻרְסְיָיא דִּלְתַתָּא. דִּכְתִּיב שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. הה"ד רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וְגוֹ,' הֲרֵי שִׁית. וְלָקֳבְלֵיהוֹן כְּתִיב, וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ וְגוֹ.'

Chassadim Exile Jacob Shechinah Ten Zeir Anpin

244. Come and behold, each one OF THE AFOREMENTIONED SIX EXTREMITIES equals ten - MEANING FROM THE ILLUMINATION OF ZEIR ANPIN ITSELF, WHOSE SFIROT ARE COUNTED BY TENS, AS AFOREMENTIONED - and THE SIX EXTREMITIES become sixty. THEN they are the sixty valiant men who surround the Shechinah, AS IS WRITTEN, "BEHOLD THE LITTER, THAT OF SOLOMON" (SHIR HASHIRIM 3:7), WHICH IS THE SHECHINAH THAT IS CALLED 'BED.' "SIXTY VALIANT MEN ARE ROUND ABOUT IT, OF THE MIGHTY MEN OF YISRAEL." And they are six hundred thousand," WHEN SHE RECEIVES THE ILLUMINATION OF CHASSADIM FROM ATIK YOMIN AS MENTIONED ABOVE, that emerged with Yisrael from the exile, and came with Jacob to the exile.

Body Candles Grades Lamps Light Seven Ten

245. Rabbi Chiya said to him, But they are seven, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. AND WHEN EACH ONE BECOME TEN they add up to seventy, AND NOT SIXTY. Rabbi Shimon said to him that seventy does not apply here, BECAUSE HERE ARE CONSIDERED THE LEVELS THAT ILLUMINATE, AND THE LEVEL OF MALCHUT DOES NOT ILLUMINATE ON ITS OWN. And if you wish to consider seven, MEANING TO COUNT ALSO MALCHUT WITH THE SIX EXTREMITIES, it is written, "And six branches shall come out of its sides; three branches of the candlestick out of the one side..." (Shemot 25:32). FOR THEY CORRESPOND TO CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, and one branch that is central, WHICH IS MALCHUT, is not counted, as it is written, ."..the seven lamps shall give light towards the body of the candlestick..." (Bemidbar 8:2). BECAUSE MALCHUT DOES NOT ILLUMINATE ON HER OWN; SHE ONLY RECEIVES FROM THE SIX CANDLES.

245. א"ל ר' חִיָּיא, וְהָא הֲווֹ שִׁבְעָה, וְסַלְּקִין לְשַׁבְעִין, א"ל ר' שִׁמְעוֹן, שַׁבְעִין לָאו מֵהָכָא, וְאִי ס"ד שִׁבְעָה, הָא כְּתִיב וְשִׁשָּׁה קָנִים יוֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנוֹרָה וְגוֹ.' וְקָנֶה הָאֶחָד הָאֶמְצָעִי לָאו בְּחֻשְׁבָּנָא, דִּכְתִּיב אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ וְגוֹ.'