AND THE LORD SMELLED THE SAVOUR OF APPEASEMENT. It is also written “a fire offering, a savour of appeasement” (Lev. 1, 13). With reference to the term “fire offering” we have heard the following. Fire and smoke are joined together, there being no smoke without fire, as it is written: “Now Mount Sinai was altogether on smoke, because the Lord descended upon it in fire” (Ex. 19, 18).
It is in this way. Fire, being very tenuous, issues from an inmost part, and then takes hold of some substance outside which is less tenuous, and by the junction of the two smoke is engendered: the reason being that fire has taken hold of something catching. An example is the warm breath that issues from the nostrils.
Hence it is written, “They shall put incense in thy nose” (Deut. 33, 10), i.e. they shall act so as to cause the fire to recede to its place, since through the smell of the incense the nose contracts inwardly, till the whole odour is drawn in and brought near to the thought, producing a pleasing sensation. Hence there results “a savour of appeasement”, when the anger is appeased and calm is restored,
since the smoke has been gathered in and condensed in the fire, and the fire has seized the smoke and both have been drawn further and further back until the anger is assuaged and a reunion is formed, called “appeasement”: an appeasement of the spirit, a universal rejoicing, a radiance of lamps, a brightening of faces, and thus, AND THE LORD SMELT THE SAVOUR OF APPEASEMENT as one who smells and draws in the savour to the innermost spot.’
R. Yesa then approached the lad and kissed him, saying, ‘To think that all these precious goods were in thy possession and I was unaware of it.’ He further said, ‘I will go out of my way to remain in thy company.’ Whilst they proceeded R. Hizkiah said, ‘On this road we are accompanied by the Shekinah. Let us, then, go forward confidently, since no harm can befall us on the way.’ He then took hold of the lad’s hand and they went along. They then said to him, ‘Repeat to us one of those Scriptural expositions you have heard from your father.’
The lad then began a discourse on the text: Let him kiss me with the kisses of his mouth (S. S. 1, 2). ‘This,’ he said, ‘is a more burning desire, in which affection issues from the mouth with a fire unlike that which issues from the nostrils. For when mouth is joined with mouth to kiss, fire issues from the strength of affection, accompanied by radiance of the countenance, by rejoicing on both sides and by gladsome union.
“For thy love is better than wine” (Ibid.), to wit, than that wine which exhilarates and brightens the countenance, which makes the eyes sparkle and induces good feeling; not the wine that intoxicates, induces rage, beclouds the countenance, and inflames the eyes, the wine of rage.
It is because this wine is exhilarating and cheering and induces love and affection that a libation of it is offered every day on the altar, of just such a quantity as would induce in him who drinks it a cheerful mood and a spirit of contentment, as it is written, “And the drink offering thereof shall be a fourth part of a hin” (Num. 28, 7). “For thy love is better than wine” alludes thus to the wine that induces love and desire.
And as here below, so is love awakened on high. For there are two lamps, and when the light of the one on high is extinguished, by the smoke that rises from the one below it is relit.’ Said R. Hizkiah: ‘Assuredly it is so, the lower and the upper world are interdependent; and since the destruction of the Temple there are no blessings, either on high or below, which proves their interdependence.’
R. Jose said: ‘Not only are there no blessings, but there are everywhere curses, as the supply of sustenance is now drawn from the “sinister side”. Why so? Because Israel do not dwell now in the land, and thus do not perform the holy service which is required for lighting the (celestial) lamps and so obtaining blessings. Hence they are to be found neither on high nor here below, and the world is out of gear.’
I WILL NOT AGAIN CURSE THE GROUND ANY MORE FOR MAN’S SAKE. R. Hizkiah asked, ‘What does this verse mean?’ R. Yesa replied: ‘I have heard from R. Simeon the following. So long as the supernal fire is gathering force, the smoke, which is the execution of judgement here below, rages more and more fiercely and is more and more destructive; for once the fire starts, there is no keeping it back until the judgement has been fully executed. But when punishment below is not intensified by punishment from above, it burns itself out without bringing the world to ruin. Hence it is written, lo osif (I will not add) as much as to say, “I will not lend any additional force and volume to the punishment below”.’
Said the young lad, ‘I have heard that the expression “for man’s sake” alludes to the utterance, “cursed is the ground for thy sake” (Gen. 3, 17). For at the time when the earth was cursed for the sin of Adam, full dominion over her was granted to that evil serpent, the destroyer and exterminator of the world and its inhabitants. From the day, however, that Noah offered up sacrifices, and the Holy One, blessed be He, smelt their sweet savour, the earth was liberated from the dominion of the serpent and threw off his defilement. It is for this same reason that Israel bring offerings, so as to keep bright the countenance of the earth.’ Said R. Hizkiah, ‘This is correct, but nevertheless this liberation remained in suspense until Israel stood at Mount Sinai.’ R. Yesa said: ‘The Holy One, blessed be He, had already diminished the moon and allowed the serpent to obtain sway, but on account of the sin of Adam she was actually cursed in order that the whole world might be cursed. But on that day the earth was freed of that curse, whilst the moon remained in her diminished state, save during the time when offerings are brought and Israel dwell in their own land.’
R. Yesa asked the child, ‘What is your name?’ He replied, ‘Abba’. He said to him, ‘Abba (=father, chief) you shall be in everything, in wisdom and in years.’ He further applied to him the verse. “Thy father and thy mother will be glad, and she that bore thee will rejoice” (Prov. 23, 25).
R. Hizkiah said: ‘The Holy One, blessed be He, will one day sweep away the unclean spirit, as it is written, “And the unclean spirit I will cause to pass out of the land” (Zech. 13, 2), and further, “He will swallow up death for ever, and the Lord God will wipe away tears from all faces, and the reproach of his people will he take away from off all the earth, for the Lord hath spoken it” (Is. 25, 8).
The Holy One, blessed be He, will also one day restore the moon to its full light, and dissipate the darkness brought on her by the evil serpent, as it is written, “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Ibid. 30, 26), the reference here being to the primordial light which the Holy One, blessed be He, stored away during the period of the creation.’
וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ. וּכְתִיב אִשֶּׁה רֵיחַ נִיחוֹחַ. אִשֶּׁה הָכִי שְׁמַעְנָא תְּנָנָא וְאֶשָׁא מְחֻבָּרִין כְּחֲדָא. דְּהָא לֵית תְּנָנָא בְּלָא אֶשָׁא כְּמָה דִכְתִיב (שמות י״ט:י״ח) וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְיָ בָּאֵשׁ.
AND THE LORD SMELLED THE SAVOUR OF APPEASEMENT. It is also written “a fire offering, a savour of appeasement” (Lev. 1, 13). With reference to the term “fire offering” we have heard the following. Fire and smoke are joined together, there being no smoke without fire, as it is written: “Now Mount Sinai was altogether on smoke, because the Lord descended upon it in fire” (Ex. 19, 18).
תָּא חֲזֵי (נשא קלז, קלח) אֵשׁ נָפִיק מִלְּגָיו וְאִיהוּ דַּק. וְאָחִיד בְּמִלָּה אָחֳרָא לְבַר דְּלָאו אִיהוּ דַּק הָכִי וְאִתְאַחֲדָן דָּא בְּדָא וּכְדֵין תְּנָנָא סָלְקָא. מַאי טַעְמָא בְּגִין דְּאִתְאֲחִיד אֶשָׁא בְּמִלָּה דְּרָגִישׁ. וְסִימָנָיךְ חוּטְמָא דְּנָפִיק בֵּיהּ תְּנָנָא מִגּוֹ אֶשָׁא.
It is in this way. Fire, being very tenuous, issues from an inmost part, and then takes hold of some substance outside which is less tenuous, and by the junction of the two smoke is engendered: the reason being that fire has taken hold of something catching. An example is the warm breath that issues from the nostrils.
וְעַל דָּא כְּתִיב (דברים ל״ג:י׳) יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ. בְּגִין דְּאַהֲדַר אֶשָׁא לְאַתְרֵיהּ. וְחוֹטְמָא (אתרגיש) אִתְכְּנִישׁ בְּהַהוּא רֵיחָא לְגוֹ לְגוֹ עַד דְּאִתְאַחִיד כֹּלָּא וְתָב לְאַתְרֵיהּ. וְאִתְקְרִיב כֹּלָּא לְגוֹ מַחְשָׁבָה וְאִתְעֲבִיד רְעוּתָא חָדָא. וּכְדֵין רֵיחַ נִיחֹחַ. דְּנָח רוּגְזָא וְאִתְעֲבִיד נַיְיחָא.
Hence it is written, “They shall put incense in thy nose” (Deut. 33, 10), i.e. they shall act so as to cause the fire to recede to its place, since through the smell of the incense the nose contracts inwardly, till the whole odour is drawn in and brought near to the thought, producing a pleasing sensation. Hence there results “a savour of appeasement”, when the anger is appeased and calm is restored,
דְּהָא תְּנָנָא אִתְכְּנִישׁ וְעֲיִּיל וְקָמִיט בְּאֶשָׁא וְאֶשָׁא אָחִיד בִּתְנָנָא וְעַיְילֵי תַּרְוַויְיהוּ לְגוֹ לְגוֹ עַד דְּנָח רוּגְזָא. וְכַד אִתְאֲחִיד (אחיד) כֹּלָא דָּא בְדָא וְנָח רוּגְזָא, כְּדֵין הוּא נַיְיחָא, וּקְשִׁירוּ חַד וְאִתְקְרֵי נַיְיחָא. נַיְיחָא דְרוּחָא חֶדְוָותָא דְּכֹלָּא כְּחֲדָא. נְהִירוּ דְּבוֹצִינִין נְהִירוּ דְּאַנְפִּין. וּבְגִין כָּךְ כְּתִיב, וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ. כְּמַאן דְּאָרַח וְכָנִישׁ כֹּלָּא לְגוֹ אַתְרֵיהּ.
since the smoke has been gathered in and condensed in the fire, and the fire has seized the smoke and both have been drawn further and further back until the anger is assuaged and a reunion is formed, called “appeasement”: an appeasement of the spirit, a universal rejoicing, a radiance of lamps, a brightening of faces, and thus, AND THE LORD SMELT THE SAVOUR OF APPEASEMENT as one who smells and draws in the savour to the innermost spot.’
אַתָא רַבִּי יֵיסָא וּנְשָׁקֵיהּ. אָמַר וּמַה כָּל הָדֵין טָבָא אִית תְּחוֹת יְדָךְ וְלָא יְדַעְנָא בֵּיהּ. אָמַר אַהֲדַרְנָא מִן אוֹרְחָא, וְנִתְחַבֵּר בַּהֲדָךְ. אֲזְלוּ. אָמַר רַבִּי חִזְקִיָּה אָרְחָא דָא בַּהֲדֵי שְׁכִינְתָּא נְהַךְ דְּהָא מִתַקְנָא קַמָּן. אָחִיד בִּידָא דְּהַהוּא יְנוּקָא וְאֲזְלוּ. אָמְרוּ לֵיהּ אֵימָא לָן קְרָא חַד מֵאִנוּן דְּאָמַר לָךְ אֲבוּךְ.
R. Yesa then approached the lad and kissed him, saying, ‘To think that all these precious goods were in thy possession and I was unaware of it.’ He further said, ‘I will go out of my way to remain in thy company.’ Whilst they proceeded R. Hizkiah said, ‘On this road we are accompanied by the Shekinah. Let us, then, go forward confidently, since no harm can befall us on the way.’ He then took hold of the lad’s hand and they went along. They then said to him, ‘Repeat to us one of those Scriptural expositions you have heard from your father.’
פָּתַח הַהוּא יְנוּקָא וְאָמַר (שיר השירים א׳:ב׳) יִשָּׁקֵנִי מִנְשִׁיקוֹת פִּיהוּ, דָּא הוּא תְּאוֹבְתָּא עִלָּאָה דְּיִפּוּק (דנפקא) רְעוּתָא מִפּוּמָא לְנַשְׁקָא וְלָא נָפִיק מֵחוֹטְמָא כַּד אֶשָׁא נָפְקָא, דְּהָא כַּד אִתְחַבֵּר פּוּמָא לְנַשְׁקָא נָפִיק אֶשָׁא בִּרְעוּתָא בִּנְהִירוּ דְאַנְפִּין בְּחֶדְוָה דְּכֹלָא בְּאִתְדַּבְּקוּתָא דְנַיְיחָא.
The lad then began a discourse on the text: Let him kiss me with the kisses of his mouth (S. S. 1, 2). ‘This,’ he said, ‘is a more burning desire, in which affection issues from the mouth with a fire unlike that which issues from the nostrils. For when mouth is joined with mouth to kiss, fire issues from the strength of affection, accompanied by radiance of the countenance, by rejoicing on both sides and by gladsome union.
וּבְגִין כָּךְ כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן. מֵהַהוּא יַיִן (יין) דְּמֶחדֵי וְנָהִיר אַנְפִּין וְחָיְיכִין עַיְינִין וְעָבִיד רְעוּתָא. וְלָאו מִיַּיִן דִּמְשַׁכֵּר (דשכיר) וְעָבִיד רוּגְזָא וְאַחְשִׁיךְ אַנְפִּין וְלָהֲטָאן עַיְינִין יַיִן דְּרוּגְזָא.
“For thy love is better than wine” (Ibid.), to wit, than that wine which exhilarates and brightens the countenance, which makes the eyes sparkle and induces good feeling; not the wine that intoxicates, induces rage, beclouds the countenance, and inflames the eyes, the wine of rage.
וְעַל דָּא בְּגִין דְּחֲמַר דָּא טַב, נָהִיר אַנְפִּין וְחָדֵי עַיְינִין וְעָבִיד תִּיאוּבְתָּא דִרְחִימוּ, מַקְרִיבִין לֵיהּ כָּל יוֹמָא עַל גַּבֵּי מַדְבְּחָא שִׁעוּרָא דְּמַאן דְּשָׁתֵי לֵיהּ חָדֵי לֵיהּ וְעָבִיד לֵיהּ נַיְיחָא דִכְתִיב (במדבר כ״ח:ה׳) וְנִסְכּוֹ יַיִן רְבִיעִית הַהִין. וּבְגִין כָּךְ כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן. מֵהַהוּא יַיִן דְּאִתְעַר רְחִימוּתָא וְתִיאוּבְתָּא.
It is because this wine is exhilarating and cheering and induces love and affection that a libation of it is offered every day on the altar, of just such a quantity as would induce in him who drinks it a cheerful mood and a spirit of contentment, as it is written, “And the drink offering thereof shall be a fourth part of a hin” (Num. 28, 7). “For thy love is better than wine” alludes thus to the wine that induces love and desire.
וְכֹלָּא כְּמָה דִלְתַתָּא אִתְעַר רְחִימוּתָא דִּלְעֵילָא. תְּרֵין שְׁרַגִּין כַּד אִתְדָעַךְ נְהוֹרָא דִּלְעֵילָא בִּתְנָנָא דְסָלִיק מֵהַהוּא דִלְתַתָּא אִתְדְּלִיק הַהוּא דִלְעֵילָא. אָמַר רַבִּי חִזְקִיָה הָכִי הוּא וַדַּאי דְּעָלְמָא עִלָּאָה תַּלְיָא בְּתַתָּאָה וְתַתָּאָה בְּעִלָּאָה, וּמֵזִמְנָא דְּאִתְחְרִיב בֵּי מַקְדְּשָׁא בִּרְכָאן לָא אִשְׁתַּכָּחוּ לְעֵילָא וְתַתָּא. לְאַחֲזָאָה דְּדָא בְּדָא תַּלְיָא.
And as here below, so is love awakened on high. For there are two lamps, and when the light of the one on high is extinguished, by the smoke that rises from the one below it is relit.’ Said R. Hizkiah: ‘Assuredly it is so, the lower and the upper world are interdependent; and since the destruction of the Temple there are no blessings, either on high or below, which proves their interdependence.’
וְאָמַר רַבִּי יוֹסֵי בִּרְכָאן לָא אִשְׁתַּכָּחוּ וּלְוָוטִין אִשְׁתַּכָּחוּ, דְּהָא יְנִיקוּ דְּכֹלָּא בְּהַהוּא סִטְרָא נָפְקֵי (ד"א וברכאן לא נפקי), מַאי טַעְמָא, בְּגִין דְּיִשְׂרָאֵל לָא שַׁרְיָין בְּאַרְעָא וְלָא פָּלְחֵי פּוּלְחָנָא דְאִצְטְרִיךְ לְאַדְלָקָא בּוֹצִינִין וּלְאִשְׁתַּכָּחָא בִּרְכָאן, וּבְגִין כָּךְ לָא מִשְׁתַּכְּחֵי לְעֵילָא וְתַתָּא, וְעָלְמָא לָא יָתִיב בְּקִיּוּמֵיהּ כְּדְקָא יְאוּת.
R. Jose said: ‘Not only are there no blessings, but there are everywhere curses, as the supply of sustenance is now drawn from the “sinister side”. Why so? Because Israel do not dwell now in the land, and thus do not perform the holy service which is required for lighting the (celestial) lamps and so obtaining blessings. Hence they are to be found neither on high nor here below, and the world is out of gear.’
וְאֲמַר רַבִּי חִזְקִיָּה לא אוֹסִיף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם. מַאי הוּא, אָמַר רַבִּי יֵיסָא הָכִי שְׁמַעְנָא מֵרַבִּי שִׁמְעוֹן דְּאָמַר כָּל זִמְנָא דְּאֶשָׁא דִּלְעֵילָא אוֹסִיף לְתָקְפָא, תְּנָנָא דְּאִיהוּ דִינָא דִלְתַתָּא אַתְקִיף רוּגְזָא וְשָׁצֵי כֹּלָּא. בְּגִין דְּכַד נָפִיק אֶשָׁא לֵית לֵיהּ פֶּסֶק (קמיה) עַד דְּיִשְׁתְּלִים דִּינָא. וְכַד דִּינָא דִּלְתַתָּא לָא אוֹסִיף לְאִתְתַּקְפָא בְּדִינָא דִלְעֵילָא עָבִיד דִּינָא וּפָסִיק וְלָא יִשְׁתַּלַּם דִּינָא לְשֵׁיצָאָה. וּבְגִין כָּךְ כְּתִיב לֹא אוֹסִיף לְמֵיהַב תּוֹסֶפֶת לְאִתְתַּקְפָא דִינָא דִלְתַתָּא.
I WILL NOT AGAIN CURSE THE GROUND ANY MORE FOR MAN’S SAKE. R. Hizkiah asked, ‘What does this verse mean?’ R. Yesa replied: ‘I have heard from R. Simeon the following. So long as the supernal fire is gathering force, the smoke, which is the execution of judgement here below, rages more and more fiercely and is more and more destructive; for once the fire starts, there is no keeping it back until the judgement has been fully executed. But when punishment below is not intensified by punishment from above, it burns itself out without bringing the world to ruin. Hence it is written, lo osif (I will not add) as much as to say, “I will not lend any additional force and volume to the punishment below”.’
אָמַר הַהוּא יְנוּקָא שְׁמַעְנָא בְּגִין דִּכְתִיב אֲרוּרָה הָאֲדָמָה בַּעֲבוּרְךָ. דְּהָא בְּהַהִיא שַׁעֲתָא דְּאִתְלַטְיָא אַרְעָא בְּחוֹבָא דְאָדָם. אִתְיְיהִיב רְשׁוּ לְשַׁלְטָאָה עֲלָהּ הַהוּא חִוְיָא בִישָׁא דְּאִיהוּ מְחַבְּלָא דְעָלְמָא וְשָׁצֵי בְּנֵי עָלְמָא. מֵהַהוּא יוֹמָא דְּקָרִיב נֹחַ קָרְבָּנָא, וְאָרַח לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִתְיְיהִיב רְשׁוּ לְאַרְעָא לְנַפְקָא מִתְּחוֹת הַהוּא נָחָשׁ וְנָפְקָא מִמְסָאָבָא. וְעַל דָּא מַקְרִיבִין יִשְׂרָאֵל קָרְבָּנָא לְקוּדְשָׁא בְּרִיךְ הוּא בְּגִין לְאַנְהָרָא אַפֵּי אַרְעָא. אָמַר רַבִּי חִזְקִיָּה יָאוֹת הוּא (והיא) וְהַאי הֲוָה תָּלֵי עַד דְּקָיְימוּ יִשְׂרָאֵל עַל טוּרָא דְסִינַי. אָמַר רַבִּי יִיִסָא קוּדְשָׁא בְּרִיךְ הוּא אַזְעִיר לָהּ לְסִיהֲרָא וְשָׁלְטָא הַהוּא נָחָשׁ, אֲבָל בְּגִין חוֹבָא דְּאָדָם אִתְלַטְיָיא בְּגִין לְמֵילַט עָלְמָא. בְּהַהוּא יוֹמָא (דאתייהבת אורייתא) נַפְקַת אַרְעָא מֵהַהִיא קְלָלָה וְקָיְימָא סִיהֲרָא בְּהַהִיא גְרִיעוּתָא, בַּר בְּשַׁעֲתָא דְקוּרְבָּנָא אִשְׁתַּכָּחוּ בְּעָלְמָא וְיִשְׂרָאֵל יָתְבִין עַל אַרְעֲהוֹן.
Said the young lad, ‘I have heard that the expression “for man’s sake” alludes to the utterance, “cursed is the ground for thy sake” (Gen. 3, 17). For at the time when the earth was cursed for the sin of Adam, full dominion over her was granted to that evil serpent, the destroyer and exterminator of the world and its inhabitants. From the day, however, that Noah offered up sacrifices, and the Holy One, blessed be He, smelt their sweet savour, the earth was liberated from the dominion of the serpent and threw off his defilement. It is for this same reason that Israel bring offerings, so as to keep bright the countenance of the earth.’ Said R. Hizkiah, ‘This is correct, but nevertheless this liberation remained in suspense until Israel stood at Mount Sinai.’ R. Yesa said: ‘The Holy One, blessed be He, had already diminished the moon and allowed the serpent to obtain sway, but on account of the sin of Adam she was actually cursed in order that the whole world might be cursed. But on that day the earth was freed of that curse, whilst the moon remained in her diminished state, save during the time when offerings are brought and Israel dwell in their own land.’
אָמַר רַבִּי יֵיסָא לְהַהוּא יְנוּקָא מַה שְּׁמָךְ, אָמַר לֵיהּ אַבָּא. אָמַר לֵיהּ אַבָּא תְּהֵא בְּכֹלָּא בְּחָכְמָה וּבְשָׁנִין. קָרָא עֲלֵיהּ (משלי כ״ג:כ״ה) יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ.
R. Yesa asked the child, ‘What is your name?’ He replied, ‘Abba’. He said to him, ‘Abba (=father, chief) you shall be in everything, in wisdom and in years.’ He further applied to him the verse. “Thy father and thy mother will be glad, and she that bore thee will rejoice” (Prov. 23, 25).
אָמַר רַבִּי חִזְקִיָּה זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲבָרָא רוּחַ מְסָאֳבָא מִן עָלְמָא כְּמָה (ד"א ל"ג דאתמר) דִכְתִיב, (זכריה י״ג:ב׳) וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ. וּכְתִיב, (ישעיהו כ״ה:ח׳) בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה יְיָ אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי יְיָ דִּבֶּר.
R. Hizkiah said: ‘The Holy One, blessed be He, will one day sweep away the unclean spirit, as it is written, “And the unclean spirit I will cause to pass out of the land” (Zech. 13, 2), and further, “He will swallow up death for ever, and the Lord God will wipe away tears from all faces, and the reproach of his people will he take away from off all the earth, for the Lord hath spoken it” (Is. 25, 8).
וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַנְהָרָא לְסִיהֲרָא וְלְאֲפָקָא לָהּ מֵחֲשׁוֹכָא בְּגִין הַהוּא חִוְיָא בִישָׁא. כְּמָה דִכְתִיב, (ישעיהו ל׳:כ״ו) וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים. מַאי אוֹר, הַהוּא אוֹר דְּגָנִיז לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּעוֹבָדָא דִבְרֵאשִׁית:
The Holy One, blessed be He, will also one day restore the moon to its full light, and dissipate the darkness brought on her by the evil serpent, as it is written, “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Ibid. 30, 26), the reference here being to the primordial light which the Holy One, blessed be He, stored away during the period of the creation.’