How was this? Because ‘the children of Israel were deprived of their ornament from Mount Sinai’, to wit, of the armour with which they were girt on Mount Sinai in order that the evil serpent should not have power over them. After this had been stripped from them we read that ‘Moses took the tent and pitched it without the camp, afar off from the camp’ (Ibid. 33, 7).
R. Eleazar explained the connection thus: ‘When Moses perceived that Israel had been deprived of their heavenly armour, he said, “Of a surety the evil serpent will now come to dwell among them, and if the sanctuary remains here among them it will be defiled”, and he therefore took the tent and pitched it outside, far from the camp.’
And he called it the tent of meeting.’ It had been such before, but had been called the ‘tent’, simply. The epithet ‘of meeting’ was now given to it, according to R. Eleazar, in compliment, according to R. Abba, in disparagement. R. Eleazar defended his view on the ground that moed (meeting, appointed time) is the word used of the day when the moon is in full career, when its holiness is increased and it is free from defect; so here, Moses gave the tent this name to show that it had been removed from the contagion of the people.
R. Abba argued that the simple name ‘tent, has the same implication as in the verse ‘a tent that shall not be removed, the stakes of which shall never be plucked up’ (Is. 33, 20), i.e. that it designates something which confers eternity on the world and saves it from death, whereas the epithet ‘meeting’ is used in the same sense as in the phrase ‘a house of meeting for all flesh’ (i.e. the grave, Job 30, 23), and indicates that now the life which it conferred was only for a limited period. At first it was unimpaired, but now it was impaired; at first the sun and the moon were in continuous union, but now their union was only from season to season (moed); hence the name ‘tent of season’ (moed).
R. Simeon was one night studying the Torah in company with R. Judah, R. Isaac, and R. Jose. Said R. Judah to him: ‘We read that “the Israelites took off their ornament from Mount Horeb”, and we go on to assert that they thereby brought death upon themselves, and once more placed themselves in the power of the evil serpent from whose clutches they had previously escaped. This may be true of the Israelites; but what of Joshua, who had not sinned? Are we to say that he was deprived of the armour which he received with them, or not?
If not, why did he die like other people? If you say he was deprived, what was the reason, seeing that he had not sinned, as he was with Moses when the people sinned? And if you say that he did not receive the same crown on Mount Sinai as the rest of the people, again, what was the reason?’
R. Simeon in reply quoted the text: For the Lord is righteous, he loveth righteousness, he is upright, men shall behold his face (Ps. 11, 7). He said: ‘This verse has been variously explained by our colleagues, but it may be taken in this way. “For the Lord is righteous”: to wit, He is righteous and His name is Righteous (Zaddik) and therefore He loves righteous deeds.
He is also upright, as it is written, “righteous and upright is he” (Deut. 32, 4); and therefore all the inhabitants of the world behold His face, that they may amend their ways and walk in the straight path. For when God judges the world, He passes sentence only according to the conduct of the majority.
Now when Adam sinned by eating of the forbidden tree, he caused that tree to become a source of death to all the world. He also caused imperfection by separating the Wife from her Husband. This imperfection was exhibited in the moon, until the time when Israel stood before Mount Sinai. When Israel stood at Mount Sinai, when the moon was freed from its defect, and was in a position to shine continually.
When Israel sinned by making the calf, the moon reverted to its former imperfection, and the evil serpent was able to seize her and draw her to him. When Moses saw that Israel had sinned and that they had been deprived of their holy armour, he knew full well that the serpent had seized the moon to draw her to him, and that she had become defective, and he therefore took her outside.
Thus she has reverted to the defective state into which she was brought by the sin of Adam, and therefore no man can live permanently save Moses, who controls her, and whose death was due to a different cause. Hence she had not power to bestead permanently even Joshua, although he retained his holy armour; and it was therefore that Moses called her “tent of appointed time” (moed), to wit, the tent in which is an appointed time for all living.
To speak more esoterically: there is a Right above and there is a Right below; there is a Left above and there is a Left below. There is a Right above in the realm of supernal holiness, and there is a Right below located in the “other side”.
There is a Left above in the realm of supernal holiness to procure indulgence for the moon, so as to link her to the holy place and enable her to shine. There is a Left below which estranges the upper realm from her and prevents her from reflecting the sun’s light and drawing near to him. This is the side of the evil serpent,
who, when this Left of the lower realm bestirs itself, draws the moon to himself and separates her from the upper world, so that her light is darkened. She then causes death to descend like a stream on all that is below; she cleaves to the serpent and departs from the Tree of Life,
and so brings death on all the world. At such time the sanctuary is defiled till an appointed time when the moon is repaired and shines again. Hence the name “tent of appointed time” (moed), and hence it is that Joshua died only through the instigation of the serpent, which came up to the tent and rendered it imperfect as at first.
This is the inner meaning of the verse, “And Joshua the son of Nun, a lad (naar), departed not from out the tent” (Ex. 33, 11). Although he was a “lad” (i.e. attendant) beneath qualified to receive the (celestial) light, he did not depart from out the tent: he shared in its imperfection; although he still had the holy armour, yet when the moon became imperfect, he also was not delivered from the same power which caused that imperfection.
Similarly when Adam sinned, God took from him the armour of the bright and holy letters with which he had been encompassed, and then he and his wife were afraid, perceiving that they had been stripped; so it says AND THEY KNEW THAT THEY WERE NAKED. At first they had been invested with those glorious crowns which gave them protection and exemption from death. When they sinned, they were stripped of them, and then they knew that death was calling them, that they had been deprived of their exemption, and that they had brought death on themselves and on all the world.’
תָּא חֲזֵי, מַה כְּתִיב בְּהוּ (שמות ל״ג:ו׳) וַיִּתְנַצְּלוּ בְּנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב. דְּאִתְעֲבַר מִנַּיְיהוּ אִנּוּן מְזַיְינָן (דאתחברו בהו ד"א דאתחגרו בהון) בְּטוּרָא דְסִינַי בְּגִין דְּלָא יִשְׁלוֹט בְּהוּ הַהוּא חִוְיָא בִישָׁא. כֵּיוָן דְּאִתְעֲבַר מִנַּיְיהוּ מַה כְּתִיב, (שמות ל״ג:ז׳) וּמשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן הַמַּחֲנֶה.
How was this? Because ‘the children of Israel were deprived of their ornament from Mount Sinai’, to wit, of the armour with which they were girt on Mount Sinai in order that the evil serpent should not have power over them. After this had been stripped from them we read that ‘Moses took the tent and pitched it without the camp, afar off from the camp’ (Ibid. 33, 7).
אָמַר רַבִּי אֶלְעָזָר מַאי הַאי קְרָא לְגַבֵּי הַאי. אֶלָּא כֵּיוָן דְּיָדַע משֶׁה דְּאִתְעֲבָרוּ מִנַּיְיהוּ דְיִשְׂרָאֵל אִנּוּן זַיְינִין עִלָּאִין, אָמַר הָא וַדַּאי מִכָּאן וּלְהָלְאָה חִוְיָא בִישָׁא יֵיתֵי לְדַיְירָא בֵּינַיְיהוּ, וְאִי יָקוּם מַקְדְּשָׁא הָכָא בֵּינַיְיהוּ, יִסְתָּאַב. מִיָּד וּמשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן הַמַּחֲנֶה. בְּגִין דְּחָמָא משֶׁה דְּהָא כְּדֵין יִשְׁלוֹט חִוְיָא בִישָׁא מַה דְּלָא הֲוָה מִקַּדְמַת דְּנָא.
R. Eleazar explained the connection thus: ‘When Moses perceived that Israel had been deprived of their heavenly armour, he said, “Of a surety the evil serpent will now come to dwell among them, and if the sanctuary remains here among them it will be defiled”, and he therefore took the tent and pitched it outside, far from the camp.’
וְקָרָא לוֹ אֹהֶל מוֹעֵד, וְכִי לָא הֲוָה בְּקַדְמִיתָא אֹהֶל מוֹעֵד. אֶלָּא בְּקַדְמִיתָא אֹהֶל סְתָם, הַשְׁתָּא אֹהֶל מוֹעֵד. מַאי מוֹעֵד. רַבִּי אֶלְעָזָר אָמַר לְטַב. וְרַבִּי אַבָּא אָמַר לְבִישׁ. רַבִּי אֶלְעָזָר אָמַר לְטַב מַה מּוֹעֵד דְּאִיהוּ יוֹם חֶדְוָה דְּסִיהֲרָא דְּאִתּוֹסְפָא בֵּיהּ קְדוּשָׁה (מה מועד) לָא שָׁלְטָא בֵּיהּ פְּגִימוּתָא. אוּף הָכָא קָרָא לָהּ בִּשְׁמָא דָא לְאַחֲזָאָה דְּהָא אִתְרַחֵיק (חויא) אֹהֶל מִבֵּינַיְיהוּ וְלָא אִתְפְּגִים וְעַל דָּא וְקָרָא לוֹ אֹהֶל מוֹעֵד כְּתִיב.
And he called it the tent of meeting.’ It had been such before, but had been called the ‘tent’, simply. The epithet ‘of meeting’ was now given to it, according to R. Eleazar, in compliment, according to R. Abba, in disparagement. R. Eleazar defended his view on the ground that moed (meeting, appointed time) is the word used of the day when the moon is in full career, when its holiness is increased and it is free from defect; so here, Moses gave the tent this name to show that it had been removed from the contagion of the people.
וְרַבִּי אַבָּא אָמַר לְבִישׁ דְּהָא בְּקַדְמִיתָא הֲוָה אֹהֶל סְתָם כְּמָא דְאַתְּ אָמֵר, (ישעיהו ל״ג:כ׳) אֹהֶל בַּל יִצְעָן בַּל יִסַּע יְתֵדוֹתָיו לָנֶצַח. וְהַשְׁתָּא אֹהֶל מוֹעֵד. בְּקַדְמִיתָא לְמֵיהַב חַיִּין אֲרוּכִּין לְעָלְמִין דְּלָא יִשְׁלוֹט בְּהוּ מוֹתָא. מִכָּאן וּלְהָלְאָה אֹהֶל מוֹעֵד כְּמָא דְאַתְּ אָמֵר, (איוב ל׳:כ״ג) וּבֵית מוֹעֵד לְכָל חָי. הַשְׁתָּא אִתְיְיהִיב בֵּיהּ זִמְנָא וְחַיִּין קְצוּבִין לְעָלְמָא. בְּקַדְמִיתָא לָא אִתְפְּגִים, וְהַשְׁתָּא אִתְפְּגִים. בְּקַדְמִיתָא חַבְרוּתָא וְזִוּוּגָא דְסִיהֲרָא בְּשִׁמְשָׁא דְלָא יַעֲדוּן. הַשְׁתָּא אוֹהֶל מוֹעֵד זִוּוּגָא דִלְהוֹן מִזְמַן לִזְמַן. וּבְגִינֵי כָךְ וְקָרָא לוֹ אֹהֶל מוֹעֵד מַה דְּלָא הֲוָה קוֹדֶם.
R. Abba argued that the simple name ‘tent, has the same implication as in the verse ‘a tent that shall not be removed, the stakes of which shall never be plucked up’ (Is. 33, 20), i.e. that it designates something which confers eternity on the world and saves it from death, whereas the epithet ‘meeting’ is used in the same sense as in the phrase ‘a house of meeting for all flesh’ (i.e. the grave, Job 30, 23), and indicates that now the life which it conferred was only for a limited period. At first it was unimpaired, but now it was impaired; at first the sun and the moon were in continuous union, but now their union was only from season to season (moed); hence the name ‘tent of season’ (moed).
רַבִּי שִׁמְעוֹן הֲוָה יָתִיב לֵילְיָא חַד וְלָעֵי בְּאוֹרַיְיתָא. וְהֲווּ יַתְבֵי קַמֵּיהּ רַבִּי יְהוּדָה וְרַבִּי יִצְחָק וְרַבִּי יוֹסֵי. אָמַר רַבִּי יְהוּדָה הָא כְּתִיב, (שמות ל״ג:ו׳) וַיִּתְנַצְּלוּ בְּנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב, וְקָאַמְרִינָן דְּגָרְמוּ מוֹתָא עֲלַיְיהוּ מֵהַהוּא זִמְנָא וּלְעֵילָא, וְשַׁלִּיט בְּהוּ הַהוּא חִוְיָא בִישָׁא דְּאַעָדוּ לֵיהּ מִנַּיְיהוּ בְּקַדְמִיתָא. יִשְׂרָאֵל תֵּינַח. יְהוֹשֻׁעַ דְּלָא חָטָא, אַעֲדֵי (ד"א אתעדי) מִנֵּיהּ הַהוּא זַיְינָא עִלָּאָה דְּקַבִּיל עִמְּהוֹן בְּטוּרָא דְסִינַי אוֹ לָא.
R. Simeon was one night studying the Torah in company with R. Judah, R. Isaac, and R. Jose. Said R. Judah to him: ‘We read that “the Israelites took off their ornament from Mount Horeb”, and we go on to assert that they thereby brought death upon themselves, and once more placed themselves in the power of the evil serpent from whose clutches they had previously escaped. This may be true of the Israelites; but what of Joshua, who had not sinned? Are we to say that he was deprived of the armour which he received with them, or not?
אִי תֵימָא דְּלָא אַעֲדֵי (ד"א אתעדי) מִנֵּיהּ, אִי הָכִי אַמַּאי מִית כִּשְׁאָר בְּנֵי נָשָׁא. אִי תֵימָא דְּאִתְעַדֵּי מִנֵּיהּ, אַמַּאי. וְהָא לָא חָטָא. דְּהָא אִיהוּ עִם משֶׁה הֲוָה בְּשַׁעֲתָא דְּחָבוּ יִשְׂרָאֵל. וְאִי תֵימָא (ד"א ל"ג דהא) דְּלָא קַבִּיל הַהוּא עִטְרָא בְּטוּרָא דְסִינַי כְּמָה דְּקַבִּילוּ יִשְׂרָאֵל, אַמַּאי.
If not, why did he die like other people? If you say he was deprived, what was the reason, seeing that he had not sinned, as he was with Moses when the people sinned? And if you say that he did not receive the same crown on Mount Sinai as the rest of the people, again, what was the reason?’
פָּתַח וְאָמַר, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ צְדָקוֹת אָהֵב יָשָׁר יֶחזוּ פָנֵימוֹ. הַאי קְרָא אָמְרוּ בֵּיהּ חַבְרַיָיא מַאי דְּקָאֲמְרוּ. אֲבָל כִּי צַדִּיק יְיָ, צַדִּיק הוּא וּשְׁמֵיהּ צַדִּיק, וּבְגִינֵי כָךְ צְדָקוֹת אָהֵב.
R. Simeon in reply quoted the text: For the Lord is righteous, he loveth righteousness, he is upright, men shall behold his face (Ps. 11, 7). He said: ‘This verse has been variously explained by our colleagues, but it may be taken in this way. “For the Lord is righteous”: to wit, He is righteous and His name is Righteous (Zaddik) and therefore He loves righteous deeds.
יָשָׁר, אִיהוּ יָשָׁר. כְּמָא דְאַתְּ אָמֵר צַדִּיק וְיָשָׁר. וְעַל דָּא יֶחזוּ פָנֵימוֹ כָּל בְּנֵי עָלְמָא וִיתַקְנוּ אָרְחַיְיהוּ לְמֵיהַךְ בְּאֹרַח מֵישָׁר כְּדְקָא יָאוּת. תָּא חֲזֵי, כַּד דָּאִין קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא לָא דָן לֵיהּ אֶלָּא לְפוּם רוּבָּן דִּבְנֵי נָשָׁא.
He is also upright, as it is written, “righteous and upright is he” (Deut. 32, 4); and therefore all the inhabitants of the world behold His face, that they may amend their ways and walk in the straight path. For when God judges the world, He passes sentence only according to the conduct of the majority.
וְתָּא חֲזֵי, כַּד חָב אָדָם בְּאִילָנָא דְּאֲכַל מִנֵּיהּ, גְּרַם לְהַהוּא אִילָנָא דְּשָׁרֵי בֵּיהּ מוֹתָא לְכָל עָלְמָא. וְגָרִים פְּגִימוּ לְאַפְרָשָׁא אִתְּתָא מִבַּעֲלָהּ. וְקָאִים חוֹבָה דִּפְגִימוּ דָא בְּסִיהֲרָא עַד דְּקָיְימוּ יִשְׂרָאֵל בְּטוּרָא דְסִינַי. כֵּיוָן דְּקָיְימוּ יִשְׂרָאֵל בְּטוּרָא דְסִינַי אִתְעֲבַר הַהוּא פְּגִימוּ דְּסִיהֲרָא וְקָיְימָא לְאַנְהָרָא תָּדִיר.
Now when Adam sinned by eating of the forbidden tree, he caused that tree to become a source of death to all the world. He also caused imperfection by separating the Wife from her Husband. This imperfection was exhibited in the moon, until the time when Israel stood before Mount Sinai. When Israel stood at Mount Sinai, when the moon was freed from its defect, and was in a position to shine continually.
כֵּיוָן דְּחָבוּ יִשְׂרָאֵל בָּעֶגְלָא, תָּבַת כְּמִלְקַדְּמִין סִיהֲרָא לְאִתְפָּגְמָא. וְשָׁלְטָא חִוְיָא בִישָׁא וְאָחִיד בָּהּ וּמָשִׁיךְ לָהּ לְגַבֵּיהּ. וְכַד יָדַע משֶׁה דְּחָבוּ יִשְׂרָאֵל וְאִתְעֲבַר מִנַיְיהוּ אִנּוּן זַיְינִין קַדִּישִׁין עִלָּאִין, יָדַע וַדַּאי דְּהָא חִוְיָא אָחִיד בֵּיהּ בְּסִיהֲרָא לְאַמְשָׁכָא לָהּ לְגַבֵּיהּ וְאִתְפְּגִימַת. כְּדֵין אַפִּיק לָהּ לְבַר.
When Israel sinned by making the calf, the moon reverted to its former imperfection, and the evil serpent was able to seize her and draw her to him. When Moses saw that Israel had sinned and that they had been deprived of their holy armour, he knew full well that the serpent had seized the moon to draw her to him, and that she had become defective, and he therefore took her outside.
וְכֵיוָן דְּקָיְימָא לְאִתְפָּגְמָא אַף עַל גַּב דִּיהוֹשֻׁעַ קָאִים בְּעִטְרָא דְזַיְינִין דִּילֵיהּ, כֵּיוָן דִפְּגִימֵי שַׁרְיָא בָּהּ וְאִתְהַדְּרַת כְּמָה דְּאִתְפְּגִימַת בְּחוֹבָא דְאָדָם, לָא יָכִיל בַּר נָשׁ לְאִתְקָיְימָא. בַּר משֶׁה דְּהֲוָה שַׁלִּיט בָּהּ וּמוֹתֵיהּ הֲוָה בְּסִטְרָא אָחֳרָא עִלָּאָה. וְעַל דָּא לָא הֲוָה רְשׁוּ בָהּ לְקָיְימָא לִיהוֹשֻׁעַ תָּדִיר וְלָא לְאָחֳרָא. וְעַל כָּךְ אֹהֶל מוֹעֵד קָרֵי לֵיהּ. אֹהֶל דְּהָא שַׁרְיָא בֵּיהּ זְמַן קָצִיב לְכָל עָלְמָא.
Thus she has reverted to the defective state into which she was brought by the sin of Adam, and therefore no man can live permanently save Moses, who controls her, and whose death was due to a different cause. Hence she had not power to bestead permanently even Joshua, although he retained his holy armour; and it was therefore that Moses called her “tent of appointed time” (moed), to wit, the tent in which is an appointed time for all living.
וְעַל דָּא רָזָא דְמִלָה, אִית יָמִינָא לְעֵילָא וְאִית יָמִינָא לְתַתָּא. אִית שְׂמָאלָא לְעֵילָא וְאִית שְׂמָאלָא לְתַתָּא. אִית יָמִינָא לְעֵילָא בִּקְדֻשָּׁה עִלָּאָה. וְאִית יָמִינָא לְתַתָּא דְּאִיהוּ בְּסִטְרָא אָחֳרָא.
To speak more esoterically: there is a Right above and there is a Right below; there is a Left above and there is a Left below. There is a Right above in the realm of supernal holiness, and there is a Right below located in the “other side”.
אִית שְׂמָאלָא לְעֵילָא בִּקְדֻשָּׁה עִלָּאָה לְאַתְעָרָא רְחִימוּתָא לְאִתְקַשְּׁרָא סִיהֲרָא בְּאֲתַר קַדִּישָׁא לְעֵילָא לְאִתְנַהֲרָא. וְאִית שְׂמָאלָא לְתַתָּא דְּאַפְרִישׁ רְחִימוּתָא דִלְעֵילָא וְאַפְרִישׁ לָהּ מִלְּאַנְהָרָא בְּשִׁמְשָׁא וּלְאִתְקְרָבָא בַּהֲדֵיהּ. וְדָא הוּא סִטְרָא דְחִוְיָא בִישָׁא.
There is a Left above in the realm of supernal holiness to procure indulgence for the moon, so as to link her to the holy place and enable her to shine. There is a Left below which estranges the upper realm from her and prevents her from reflecting the sun’s light and drawing near to him. This is the side of the evil serpent,
דְּכַד שְׂמָאלָא דָא דִלְתַתָּא אִתְעָרַת כְּדֵין מָשִׁיךְ לָהּ לְסִיהֲרָא וְאַפְרִישׁ לָהּ מִלְּעֵילָא וְאִתְחַשְׁכַת נְהוֹרָאָה וְאִתְדַּבְּקַת בְּחִוְיָא בִישָׁא. וּכְדֵין שְׁאִיבַת מוֹתָא לְתַתָּא לְכֹלָּא וְאִתְדַּבְּקַת בְּחִוְיָא וְאִתְרַחְקַת מֵאִילָנָא דְּחַיָּיא.
who, when this Left of the lower realm bestirs itself, draws the moon to himself and separates her from the upper world, so that her light is darkened. She then causes death to descend like a stream on all that is below; she cleaves to the serpent and departs from the Tree of Life,
וְעַל דָּא גָּרִים מוֹתָא לְכָל עָלְמָא. וְדָא הוּא דִּכְדֵין אִסְתְּאָבַת מַקְדְּשָׁא עַד זְמַן קָצִיב דְּאַתְקָנַת סִיהֲרָא וְתָבַת לְאַנְהָרָא וְדָא הוּא אֹהֶל מוֹעֵד. וְעַל דָּא יְהוֹשֻׁעַ לָא מִית אֶלָּא בְּעִיטָא שֶׁל נָחָשׁ דָּא דְּקָרִיב וּפְגִים מַשְׁכְּנָא כִּדְקַדְמִיתָא.
and so brings death on all the world. At such time the sanctuary is defiled till an appointed time when the moon is repaired and shines again. Hence the name “tent of appointed time” (moed), and hence it is that Joshua died only through the instigation of the serpent, which came up to the tent and rendered it imperfect as at first.
וְדָא הוּא רָזָא דִּכְתִיב, (שמות ל״ג:י״א) וִיהוֹשֻׁע בִּן נוּן נַעַר לא יָמִישׁ מִתּוֹךְ הָאֹהֶל. דְּאַף עַל גַּב דְּאִיהוּ נַעַר לְתַתָּא לְקַבְּלָא נְהוֹרָא, לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל. כְּמָה דְּאִתְפְּגִים דָּא הָכִי נָמֵי אִתְפְּגִים דָּא. אַף עַל גַּב דְּזַיְינָא קַדִּישָׁא הֲוָה לֵיהּ. כֵּיוָן דְּאִתְפְּגִים סִיהֲרָא הָכִי הוּא וַדַּאי לָא אִשְׁתְּזִיב בִּלְחוֹדוֹי מִנֵּיהּ מֵהַהוּא גַּוְונָא מַמָּשׁ.
This is the inner meaning of the verse, “And Joshua the son of Nun, a lad (naar), departed not from out the tent” (Ex. 33, 11). Although he was a “lad” (i.e. attendant) beneath qualified to receive the (celestial) light, he did not depart from out the tent: he shared in its imperfection; although he still had the holy armour, yet when the moon became imperfect, he also was not delivered from the same power which caused that imperfection.
תָּא חֲזֵי, כְּגַוְונָא דָא כֵּיוָן דְּחָב אָדָם נָטַל קוּדְשָׁא בְּרִיךְ הוּא מִנֵּיהּ אִנּוּן זַיְינֵי אַתְוָון נְהִירִין קַדִּישִׁין דְּאַעְטַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא. וּכְדֵין דָּחֲלוּ וְיָדְעוּ דְּהָא אִתְפַּשְׁטוּ מִנַּיְיהוּ הֲדָא הוּא דִכְתִיב וַיֵּדְעוּ כֵּי עֵרוּמִים הֵם. בְּקַדְמִיתָא הֲווּ מִתְלַבְּשָׁן בְּאִנּוּן כִּתְרֵי יְקָר מְזַיְינִין דְּאִנּוּן חֵירוּ מִכֹּלָּא. כֵּיוָן דְּחָבוּ אִתְפַּשְׁטוּ מִנַּיְיהוּ. וּכְדֵין יָדַע דְּהָא מוֹתָא קָרֵי לוֹן. וְיָדְעוּ דְּאִתְפְּשִׁיטוּ מֵחֵירוּ דְּכֹלָּא. וְגָרְמוּ מוֹתָא לוֹן וּלְכָל עָלְמָא,
Similarly when Adam sinned, God took from him the armour of the bright and holy letters with which he had been encompassed, and then he and his wife were afraid, perceiving that they had been stripped; so it says AND THEY KNEW THAT THEY WERE NAKED. At first they had been invested with those glorious crowns which gave them protection and exemption from death. When they sinned, they were stripped of them, and then they knew that death was calling them, that they had been deprived of their exemption, and that they had brought death on themselves and on all the world.’