R. Hiya discoursed on the verse: Except the Lord build the house, etc., except the Lord keep the city, etc. (Ps. 127, 1). He said: ‘When God resolved to create the world, He produced out of the primordial lamp of scintillation a nucleus that flashed forth from the midst of darkness and remained on high while the darkness went below. It flashed along through a hundred paths and ways, some narrow and some broad, until the House of the world1By ‘house of the world, here seems to be meant the ‘world of emanation’, which is ‘central’, as being least penetrable to the intelligence. was made.
This House forms the centre of the universe, and it has many doors and vestibules on all its sides, sacred and exalted abodes where the celestial birds build their nests, each according to its kind. From the midst of it rises a large tree, with mighty branches and abundance of fruit providing food for all, which rears itself to the clouds of heaven and is lost to view between three rocks, from which it again emerges, so that it is both above and below them.
From this tree the house is watered. In this house are stored many precious and undiscovered treasures. Thus was the house built and completed. That tree is visible in the day-time but is hidden at night, whereas the house becomes manifest in the night and is hidden by day.
As soon as darkness sets in and all the doors on all sides are closed, innumerable spirits fly about, desiring to know what is in it. They pass between the birds, bringing their credentials, they flit about and see many things,
until the darkness by which the house is enveloped is aroused and sends forth a flame and strikes with mighty hammers, causing the doors to be opened, and splitting the rocks; then the flame goes up and down and strikes the world with blows that resound above and below.
Then a herald ascends, attaches himself to the ether, and makes proclamation. That ether emerges from the pillar of cloud of the inner altar, and spreads itself out into the four quarters of the world. A thousand thousand stand at the left side and a myriad of myriads stand at the right side. And the herald stands in his place and makes loud proclamation. Then innumerable are those who chant hymns and make obeisance; and two doors open, one on the South and one on the North.
The house then is lifted up and is fastened between the two sides, whilst hymns are chanted and songs of praise ascend. Then some enter silently whilst the house is lit up on every side with six lights, brilliant and resplendent, and from thence flow out six rivers of balsam from which all the “animals of the field” are watered, as it says: “They give drink to every animal of the field, the wild asses quench their thirst, etc. ” (Ps. 104, 11). They thus continue singing praises until daybreak. At daybreak, the stars, the constellations and their hosts all commence to chant songs of praise and hymns, as we read: “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38, 7).
Now observe the words: “Except the Lord build the house they labour in vain that build it.” This is a reference to the Most High King who constantly builds the house and perfects it, but only when acceptable worship ascends from below in due form.
Then again the words “Except the Lord keep the city, the watchman waketh but in vain” refer to the time when the darkness of the night sets in and armed companies roam to and fro in the world, and the doors are shut, and the city is guarded on all sides so that the uncircumcised and the unclean may not come near it. So it says: “For henceforth there shall no more come unto thee the uncircumcised and the unclean” (Is. 52, 1), since God will one day remove them from the world.
Who, then, is the uncircumcised and who is the unclean? They are both one, the same that seduced Adam and his wife to follow him and so bring death into the world. He, too, will continue to defile this house until such time as the Holy One, blessed be He, will cause him to vanish from the world. Hence: “Except the Lord keep the city, etc.”
Observe that Jacob “journeyed to Succoth”, whereas Esau “returned that day on his way unto Seir”, each one taking the road toward his own side. Esau betook himself toward the side of Seir, that is, toward the “strange woman”, the strange god, which are both designated by the name Seir; whereas Jacob journeyed to Succoth (lit. tabernacles), a name indicative of the true faith.
“And built him a house”, to wit, the House of Jacob.’ Said R. Eleazar: ‘Here is an indication that Jacob instituted evening prayer. We read further: “and he made booths (succoth) for his cattle”; these were other tabernacles which he made for guarding them, but the former succoth were his own portion.’
AND JACOB CAME PERFECT (shalem): perfect in every respect; the same allusion is contained in the words: “In Shalem (lit. in perfection) also he set his tabernacle” (Ps. 76, 3). For faith became his constant companion when he attained perfection, when he was crowned in the spot appropriate to him; and then also that Tabernacle was crowned along with him who was the perfection of the patriarchs, being completed by his sons. He was thus perfect on all sides: perfect on high, perfect below, perfect in heaven and perfect on earth. Perfect on high in that he was the consummation of the patriarchs, the glory of Israel; perfect below, through his holy sons; perfect in heaven and perfect on earth, so that “in perfection also he set his tabernacle”. AND DINAH THE DAUGHTER OF LEAH WENT OUT.
וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת. רִבִּי חִיָּיא פָּתַח וְאָמַר, (תהילים קכ״ז:א׳) שִׁיר הַמַּעֲלוֹת לִשְׁלֹמֹה אִם יְיָ לֹא יִבְנֶה בַּיִת וְגו', אִם יְיָ לא יִשְׁמָר עִיר וְגו'. תָּא חֲזֵי, בְּשַׁעְתָּא דְסָלִיק בִּרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עַלְמָא, אַפִּיק (טו א) מִבּוּצִינָא דְקַרְדִינוּתָא חַד קִטּוּרָא, וְאִתְלְהִיט מִגּוֹ חֲשׁוֹכָא, וְאִשְׁתָּאַר בִּסְלִיקוּ. וְנָחֲתָא לְתַתָּא, הַהִיא חֲשֵׁכָה לָהִיט (ואתלהיט) בְּמֵאָה שְׁבִילִין אוֹרְחִין דְּקִיקִין רַבְרְבָן, וְאִתְעֲבִיד בֵּיתָא דְעַלְמָא.
R. Hiya discoursed on the verse: Except the Lord build the house, etc., except the Lord keep the city, etc. (Ps. 127, 1). He said: ‘When God resolved to create the world, He produced out of the primordial lamp of scintillation a nucleus that flashed forth from the midst of darkness and remained on high while the darkness went below. It flashed along through a hundred paths and ways, some narrow and some broad, until the House of the world1By ‘house of the world, here seems to be meant the ‘world of emanation’, which is ‘central’, as being least penetrable to the intelligence. was made.
הַאי בֵּיתָא אִיהוּ גוֹ אֶמְצָעִיתָא דְכֹלָּא, כַּמָּה פִּתְחִין וְאִדְרִין לֵיהּ סְחוֹר סְחוֹר, דּוּכְתִּין עִלָּאִין קַדִּישִׁין, תַּמָּן מְקַנְנֵי צִפֳּרֵי שְׁמַיָא, כָּל חַד וְחַד לְזִינֵיהּ. בְּגַוֵּויהּ נָפִיק חַד אִילָנָא רַבְרְבָא וְתַקִּיף עָפְיֵיהּ וְאִנְבֵּיהּ סַגֵּי, מְזוֹנָא לְכֹלָּא בֵּיהּ. הַהוּא אִילָנָא סָלִיק לַעֲנָנֵי שְׁמַיָא וְאִתְטַמַּר בֵּין תְּלַת טוּרִין, מִתְּחוֹת אִילֵּין תְּלַת טוּרִין נָפִיק, סָלִיק לְעֵילָא נָחִית לְתַתָּא.
This House forms the centre of the universe, and it has many doors and vestibules on all its sides, sacred and exalted abodes where the celestial birds build their nests, each according to its kind. From the midst of it rises a large tree, with mighty branches and abundance of fruit providing food for all, which rears itself to the clouds of heaven and is lost to view between three rocks, from which it again emerges, so that it is both above and below them.
הַאי בֵּיתָא אִתְשַׁקְיָיא מִנֵּיהּ, וְגָנִיז בְּגַוֵּויהּ כַּמָּה גִּנְזִין עִלָּאִין דְּלָא אִתְיְדָעוּ, בְּדָא אִתְבְּנֵי הַאי בֵּיתָא וְאִשְׁתַּכְלַל הַהוּא אִילָנָא אִתְגַּלְּיָיא בִּימָמָא, וְאִתְכַּסְּיָא בְּלֵילְיָא, וְהַאי בֵּיתָא שָׁלְטָא בְּלֵילְיָא וְאִתְכַּסְּיָא בִּימָמָא.
From this tree the house is watered. In this house are stored many precious and undiscovered treasures. Thus was the house built and completed. That tree is visible in the day-time but is hidden at night, whereas the house becomes manifest in the night and is hidden by day.
בְּשַׁעְתָּא דְּעָאל חֲשׁוֹכָא וְאִתְקַטִּיר בֵּיהּ שָׁלְטָא, וְכָל פִּתְחִין סְתִימִין מִכָּל סִטְרִין, כְּדֵין כַּמָּה רוּחִין פָּרְחִין בַּאֲוִירָא, תְּאִיבִין לְמִנְדַע וּלְמֵיעַל בֵּיהּ, וְעָאלִין בֵּין אִינוּן צִפּוֹרִין, וְנָטְלִין סָהֲדוּתָא, וְשָׁטְיָין וְחָמָאן מַה דְּחָמָאן.
As soon as darkness sets in and all the doors on all sides are closed, innumerable spirits fly about, desiring to know what is in it. They pass between the birds, bringing their credentials, they flit about and see many things,
עַד דְּאִתְעַר הַהוּא חֲשׁוֹכָא דְּאִתְקַטִּיר בֵּיהּ, וְאַפִּיק חַד שַׁלְהוֹבָא וּבָטַשׁ בְּכָל פַּטִּישִׁין תַּקִּיפִין, וּפְתַח פִּתְחִין, וּבָקַע טִנָּרִין. סַלְקָא וְנָחֲתָא הַהוּא שַׁלְהוֹבָא, וּבָטַשׁ בְּעַלְמָא, וְאִתְעַר קָלִין לְעֵילָא וְתַתָּא.
until the darkness by which the house is enveloped is aroused and sends forth a flame and strikes with mighty hammers, causing the doors to be opened, and splitting the rocks; then the flame goes up and down and strikes the world with blows that resound above and below.
כְּדֵין חַד כָּרוֹזָא סָלִיק, וְאִתְקַטִּיר בַּאֲוִירָא, וְקָרֵי, הַהוּא אֲוִירָא נָפְקָא מִגּוֹ עַמּוּדָא דַּעֲנָנָא דְּמַדְבְּחָא פְּנִימָאָה, וְכַד נַפְקָא אִתְפַּשַּׁט בְּאַרְבַּע סִטְרֵי עָלְמָא. אֶלֶף אַלְפִין קָיְימִין מִסִּטְרָא דְאִיהוּ שְׂמָאלָא, וְרִבּוֹא רִבְוָון קָיְימִין מִסִּטְרָא דְאִיהוּ יָמִינָא, וְכָרוֹזָא קָאִים בְּקִיּוּמֵיהּ. קָרֵא בְחָיִל וְאַכְרִיז, כְּדֵין כַּמָּה אִינוּן דִּמְתַקְּנִי שִׁירָתָא וּפָלְחִין פּוּלְחָנָא, וּתְרֵין פִּתְחִין פְּתִיחוּ. חַד לִסְטַר דָּרוֹמָא, וְחַד לִסְטַר צָפוֹן.
Then a herald ascends, attaches himself to the ether, and makes proclamation. That ether emerges from the pillar of cloud of the inner altar, and spreads itself out into the four quarters of the world. A thousand thousand stand at the left side and a myriad of myriads stand at the right side. And the herald stands in his place and makes loud proclamation. Then innumerable are those who chant hymns and make obeisance; and two doors open, one on the South and one on the North.
סָלְקָא הַאי בֵיתָא וְאִתְיְהִיבַת וְאִתְקַטְּרַת בֵּין תְּרֵין סִטְרִין, וְשִׁירִין מְזַמְּרָן וְתוּשְׁבְּחָן סָלְקִין. כְּדֵין עָאל מַאן דְּעָאל בִּלְחִישָׁא, וּבֵיתָא מִתְלַהֲטָא בְּשִׁית נְהוֹרִין, נָהֲרִין זִיוָא לְכָל סְטַר, וְנַהֲרִין דְּבוּסְמָא נָפְקִין. וְאִתְשַׁקְיָין כָּל חֵיוַת בְּרָא, כְּמָה דְאַתְּ אָמֵר (תהילים ק״ד:י״א) יַשְׁקוּ כָּל חַיְתוֹ שָׂדָי יִשְׁבְּרוּ פְרָאִים צְמָאָם וְגו'. וְזָמְרִין עַד דְּסָלְקָא צַפְרָא. וְכַד סָלְקָא צַפְרָא כְּדֵין כֹּכְבַיָא וּמַזָּלֵי שְׁמַיָא וְחֵילֵיהוֹן כֻּלְּהוֹן מְשַׁבְּחָן וְאָמְרֵי שִׁירָתָא, כְּמָה דְאַתְּ אָמֵר, (איוב ל״ח:ז׳) בְּרָן יַחַד כֹּכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלהִים.
The house then is lifted up and is fastened between the two sides, whilst hymns are chanted and songs of praise ascend. Then some enter silently whilst the house is lit up on every side with six lights, brilliant and resplendent, and from thence flow out six rivers of balsam from which all the “animals of the field” are watered, as it says: “They give drink to every animal of the field, the wild asses quench their thirst, etc. ” (Ps. 104, 11). They thus continue singing praises until daybreak. At daybreak, the stars, the constellations and their hosts all commence to chant songs of praise and hymns, as we read: “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38, 7).
תָּא חֲזֵי (תהילים קכ״ז:א׳) אִם ה' לא יִבְנְה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ. אִם יְיָ לֹא יִשְׁמָר עִיר שָׁוְא שָׁקַד שׁוֹמֵר. אִם יְיָ וְגו' דָּא מַלְכָּא עִלָּאָה, דְּאִיהוּ בּוֹנֶה לְהַאי בֵּיתָא תָּדִיר וְאַתְקִין לֵיהּ, אֵימָתַי, כַּד סָלְקִין רְעוּתִין פּוּלְחָנִין מִתַּתָּא כְּדְקָא יְאוּת.
Now observe the words: “Except the Lord build the house they labour in vain that build it.” This is a reference to the Most High King who constantly builds the house and perfects it, but only when acceptable worship ascends from below in due form.
אִם יְיָ לֹא יִשְׁמָר עִיר, אֵימָתַי, בְּשַׁעְתָּא דְּאִתְחַשְׁכָא לֵילְיָא, וְסִטְרִין מְזַיְינִין שָׁרָאן וְשָׁטָאן בְּעַלְמָא, וּפִתְחִין סְתִימִין, וְאִתְנְטִיר מִכָּל סִטְרִין דְּלָא יִקְרַב בֵּיהּ עָרֵל וּמְסָאֲבָא, כְּמָה דְאַתְּ אָמֵר (ישעיהו נ״ב:א׳) לֹא יוֹסִיף יָבֹא בָךְ עוֹד עָרֵל וְטָמֵא, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲבָרָא לוֹן מֵעַלְמָא.
Then again the words “Except the Lord keep the city, the watchman waketh but in vain” refer to the time when the darkness of the night sets in and armed companies roam to and fro in the world, and the doors are shut, and the city is guarded on all sides so that the uncircumcised and the unclean may not come near it. So it says: “For henceforth there shall no more come unto thee the uncircumcised and the unclean” (Is. 52, 1), since God will one day remove them from the world.
מַאן עָרֵל וּמַאן טָמֵא. אֶלָא כֹּלָּא חַד, עָרֵל וְטָמֵא. דָּא הוּא דְּאִתְפַּתָּא בֵּיהּ וְאָזִיל אֲבַתְרֵיהּ אָדָם וְאִנְתְּתֵיהּ, וְגָרִימוּ מוֹתָא לְכָל עַלְמָא. וְאִיהוּ דְּמַסְאִיב הַאי בֵּיתָא, עַד הַהוּא זִמְנָא דְּיַעֲבַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מֵעַלְמָא. בְגִין כָּךְ אִם יְיָ לֹא יִשְׁמָר עִיר, שָׁוְא וַדַּאי.
Who, then, is the uncircumcised and who is the unclean? They are both one, the same that seduced Adam and his wife to follow him and so bring death into the world. He, too, will continue to defile this house until such time as the Holy One, blessed be He, will cause him to vanish from the world. Hence: “Except the Lord keep the city, etc.”
תָּא חֲזֵי, וְיַעֲקֹב נָסַע סֻכֹּתָה, אִתְנְטִיל לְקֳבְלָא חוּלָקֵיהּ דִּמְהֵימְנוּתָא. מַה כְּתִיב לְעֵילָא, וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה, וּכְתִיב וְיַעֲקֹב נָסַע סֻכֹּתָה. אֶלָּא כָּל חַד אִתְפְּרַשׁ לְסִטְרָא דִילֵיהּ, עֵשָׂו לְסִטְרָא דְשֵׂעִיר. מַאן שֵׂעִיר, דָּא הִיא אִשָּׁה זָרָה אֵל נִכָר. וְיַעֲקֹב נָסַע סֻכֹּתָה, דָּא מְהֵימְנוּתָא עִלָּאָה.
Observe that Jacob “journeyed to Succoth”, whereas Esau “returned that day on his way unto Seir”, each one taking the road toward his own side. Esau betook himself toward the side of Seir, that is, toward the “strange woman”, the strange god, which are both designated by the name Seir; whereas Jacob journeyed to Succoth (lit. tabernacles), a name indicative of the true faith.
וַיִּבֶן לוֹ בָיִת, כְּמָה דְאַתְּ אָמֵר, (ישעיה ב) בֵּית יַעֲקֹב. אָמַר רִבִּי אֶלְעָזָר, דְּאַתְקִין תְּפִלַּת עַרְבִית כְּדְקָא יְאוּת. וּלְמִקְנִהוּ עָשָׂה סֻכֹּת, שְׁאָר סֻכֹּת לְנַטְרָא לוֹן וְדָא הוּא חוּלָקֵיהּ.
“And built him a house”, to wit, the House of Jacob.’ Said R. Eleazar: ‘Here is an indication that Jacob instituted evening prayer. We read further: “and he made booths (succoth) for his cattle”; these were other tabernacles which he made for guarding them, but the former succoth were his own portion.’
וּכְדֵין וַיָּבֹא יַעֲקֹב שָׁלֵם. שָׁלֵם מִכֹּלָּא וְאוּקְמוּהָ. וּכְתִיב, (תהילים ע״ו:ג׳) וַיְהִי בְשָׁלֵם סֻכּוֹ וְגו' וְאוּקְמוּהָ, וְכֹלָּא רָזָא חָדָא. כְּדֵין אִתְחַבֵּר עִמֵּיהּ מְהֵימְנוּתָא כַּד הֲוָה שְׁלִים כַּד אִתְעֲטַר בְּדוּכְתֵּיהּ דְּאִתְחֲזֵי לֵיהּ. וּכְדֵין הַאי סֻכָּה אִתְעַטְּרַת בַּהֲדֵיהּ, דְּהֲוָה שְׁלִים מֵאֲבָהָן, דְּהֲוָה שְׁלִים מִבְּנוֹי, וְדָא הוּא שָׁלֵם. שָׁלֵם לְעֵילָא שָׁלֵם לְתַתָּא, שָׁלֵם בִּשְׁמַיָא שָׁלֵם בְּאַרְעָא. שָׁלֵם לְעֵילָא דְּאִיהוּ כְּלָלָא דְּאֲבָהָן, תִּפְאֶרֶת יִשְׂרָאֵל. שָׁלֵם לְתַתָּא בִּבְנוֹי קַדִּישִׁין. שְׁלִים בִּשְׁמַיָא, שְׁלִים בְּאַרְעָא, וּכְדֵין וַיְהִי בְשָׁלֵם סֻכּוֹ וְאוּקְמוּהָ. מִיָּד מַה כְּתִיב וַתֵצֵא דִינָה בַת לֵאָה, וְאוּקְמוּהָ חַבְרַיָיא.
AND JACOB CAME PERFECT (shalem): perfect in every respect; the same allusion is contained in the words: “In Shalem (lit. in perfection) also he set his tabernacle” (Ps. 76, 3). For faith became his constant companion when he attained perfection, when he was crowned in the spot appropriate to him; and then also that Tabernacle was crowned along with him who was the perfection of the patriarchs, being completed by his sons. He was thus perfect on all sides: perfect on high, perfect below, perfect in heaven and perfect on earth. Perfect on high in that he was the consummation of the patriarchs, the glory of Israel; perfect below, through his holy sons; perfect in heaven and perfect on earth, so that “in perfection also he set his tabernacle”. AND DINAH THE DAUGHTER OF LEAH WENT OUT.