AND THE LORD SPAKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING, ETC. R. Abba cited here the verse: “And God created man in his own image, in the image of God created he him”, etc. (Gen. 1, 27). ‘We have already explained’, he said, ‘that when the Holy One, blessed be He, created man, He made him in the image of the higher and the lower grades, so that he epitomised the whole, and his light shone forth from one end of the world to the other, and the whole of creation feared him.
It is necessary, however, to look deeper into this verse. For since Scripture says “And God created man in his own image”, why repeat “in the image of God created he him”? But what it signifies is a two-foldness of grades, of male and female comprised within the man,
and he contemplated in wisdom both what was above and what was below. But once he sinned his prosopa diminished, wisdom departed from him, and he could survey only the affairs of his body. He then begat offspring partaking both of the higher and of the lower nature, but the world was not settled by either of them until Adam begat a son called Seth,1Sheth = foundation. by whom the world was made complete.1Al. with whom the world was planted. v. Mid. r. Num. 14, 12; Cant. 8, 9.
Yet was not the lower world finally completed, nor was it firmly established until Abraham appeared, until Abraham took hold of it by the right hand as one upholds with his right hand one who is falling. Then came Isaac, who seized the world by the left hand, establishing it still more firmly. When Jacob came, he held the world by the centre of the body, uniting the two sides, whereby the world became firm and immovable.
With all that it did not take deep root until there were born the twelve tribes and their offspring, numbering seventy souls. Nor yet was the world finally completed until Israel received the Torah on Mount Sinai and the Tabernacle was set up. All worlds were then finally established and perfected, and higher and lower creatures were properly based.
The Torah and the Tabernacle thus having been established, the Holy One, blessed be He, desired to take a muster, as it were, of the forces of the Torah and the forces of the Tabernacle. For a thing cannot be finally settled in its place until its name has been called and it has been assigned there. We thus see here that the Holy One, blessed be He, decided on an enumeration of the forces of the Torah and of those of the Tabernacle, these two being in essence one and inseparable on the celestial model.
Their forces were thus enumerated and noted, excepting some who did not enter into the count. Therefore it is written that “the Lord spake unto Moses in the wilderness of Sinai, in the tent of meeting the two corresponding one to the Torah and the other to the Tabernacle.
Both were “in the first day of the second month”, the two being one. That month, besides, is called Ziv (=brightness, splendour), in allusion to the brightness of the moon of that month in that year, by reason that then the worlds altogether found themselves in completion. AFTER THEY HAD COME OUT OF THE LAND OF EGYPT: this emphasizes the fact that Israel’s exodus from Egypt took place in the first month.
R. Isaac cited here the verses: “The Lord hath been mindful of us, he will bless… the house of Israel… the house of Aaron… them that fear the Lord, both small and great. The Lord increase you” (Ps. 115, 12-14). ‘The first “he will bless”,’ he said, ‘refers to the men who were numbered, and whom the Lord blesses and “increases more and more”.
Observe this. Whoever speaks in praise of his companion or of his children or his substance, should also bless him and shower blessings on him. We learn this from Moses, who, after saying “And, behold, ye are this day as the stars of the heaven for multitude” (Deut. 1, 10), continued, “The Lord, the God of your fathers, make you a thousand so many more as ye are” (Ibid. 11), and then confirmed his words by adding “and bless you, as he hath promised you” (Ibid.).
But he who, recounting his neighbour’s good points, omits to bless him, will be the first to incur heavenly displeasure. Whereas he who does so bless will receive blessings from above. The man’s blessing, moreover, must be given not grudgingly, but generously and with a good heart, as God above all desires man’s good heart.1v. T. B. Sanhedrin, 107a. How much more so must this be the case when a man offers praise to the Holy One, blessed be He! So Scripture says: “And thou shalt love the Lord thy God with all thy heart”, etc. (Ibid. 6, 5).
Now it has been laid down that the heavenly blessing does not rest on anything enumerated. How, then, is it that the Israelites were enumerated? Because the enumeration was by means of a ransom taken from them. The Israelites were thus first blessed, then their ransoms were counted, and that was followed again by a blessing given to them. The blessings, before and after, were a shield against death, which is ready to attack wherever there is enumeration.
“He will bless the house of Israel”, indicating the women who were not included in the enumeration, “He will bless the house of Aaron”, who pronounce the blessing on Israel generously and out of goodness of heart and love. “The house of Aaron”: again including their women.
“He will bless them that fear the Lord”, alluding to the Levites, all of whom are blessed, because they fear the Lord. “Both small and great”: that is, even those who were not included in the enumeration.
Observe that at no other enumeration were the Israelites blessed as at this one, which was intended in especial to be attended by a blessing and to put the finishing touch to all worlds.’ R. Judah used to be much in the company of R. Simeon. Once he asked him: ‘Which region is it whence blessings go forth to Israel?’ R. Simeon replied: ‘Woe to the world in that its people do not ponder or reflect on the glory of the Most High King. Observe this. When Israel are found worthy before the Holy One, blessed be He, and are with Him in a certain sacred celestial tree which contains the food of the whole world, then He is blessed from the repository of all the blessings, and Israel below are blessed from the place from which all blessings come, as it says: “Then Lord bless thee out of Zion” (Ps. 134, 3), also, “Like the dew of Hermon that cometh down upon the mountains of Zion; for there the Lord commanded the blessing, even life for ever” (Ibid. 133, 3).
This same is, too, the shining light of the world of which Scripture says: “Out of Zion the perfection of beauty, God hath shined forth” (Ibid. 50, 2). It is the light which, when once it shines, will shine for all the worlds.
When that light will awaken, the whole will be one common fellowship, under the reign of universal love and universal peace. There will be peace in heaven and peace on earth. So Scripture says: “Peace be within thy walls, and prosperity within thy palaces” (Ps. 122, 7).
(במדבר א׳:א׳) וַיְדַבֵּר יְיָ אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד וְגוֹ', רִבִּי אַבָּא פָּתַח, (בראשית א׳:כ״ז) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ וְגוֹ', הַאי קְרָא אִתְּמַר. תָּא חֲזֵי, בְּשַׁעֲתָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם עָבֵד לֵיהּ בְּדִיּוּקְנָא דְּעִלָּאֵי וְתַתָּאֵי, וַהֲוָה כָּלִיל מִכֹּלָּא, וַהֲוָה נְהוֹרֵיהּ נָהִיר, מִסַּיְיפֵי עָלְמָא עַד סַיְיפֵי עָלְמָא. וַהֲווּ דַּחֲלִין קַמֵּיהּ כֹּלָּא.
AND THE LORD SPAKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING, ETC. R. Abba cited here the verse: “And God created man in his own image, in the image of God created he him”, etc. (Gen. 1, 27). ‘We have already explained’, he said, ‘that when the Holy One, blessed be He, created man, He made him in the image of the higher and the lower grades, so that he epitomised the whole, and his light shone forth from one end of the world to the other, and the whole of creation feared him.
וְאַף עַל גַּב דְּהָא אוּקְמוּהָ, אִית לְאִסְתַּכְּלָא בֵּיהּ בְּהַאי קְרָא, וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ, כֵּיוָן דְּאָמַר בְּצַלְמוֹ, מַאי בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ. אֶלָּא וַדַּאי תְּרֵין דַּרְגִּין דִּכְלִילָן דְּכַר וְנוּקְבָּא, חַד לִדְכַר, וְחַד לְנוּקְבָּא.
It is necessary, however, to look deeper into this verse. For since Scripture says “And God created man in his own image”, why repeat “in the image of God created he him”? But what it signifies is a two-foldness of grades, of male and female comprised within the man,
וּבְגִין כַּךְ דּוּ פַּרְצוּפִין הֲווֹ ודַּאי, וְסֵיפָא דִּקְרָא אוֹכַח, דִּכְתִּיב זָכָר וּנְקֵבָה בָּרָא אוֹתָם. וְכָלִיל הֲוָה מִכָּל סִטְרִין (נ"א מתרין סטרין) וְאַף עַל גַּב דְּנוּקְבָּא אֲחִידַת בְּסִטְרוֹי. הָא הִיא נָמֵי כְּלִילָא מִתְּרֵין סִטְרִין, לְמֶהֱוִי שְׁלִים בְּכֹלָּא.
which made him a duality of prosopa, so that he was complete in all respects,
וַהֲוָה מִסְתָּכַּל בְּחָכְמְתָא, לְעֵילָּא וְתַתָּא. כֵּיוָן דְּסָּרַח, אִתְמַעֲטוּ פַּרְצוּפִין, וְחָכְמְּתָא אִסְתָּלָקַת מִנֵּיהּ, וְלָא הֲוָה מִסְתָּכַל אֶלָּא בְּמִלֵי דְּגוּפֵיהּ. לְבָתַר אוֹלִיד בְּנִין מֵעִלָּאֵי וְתַתָּאֵי, וְלָא אִתְיָשָׁבוּ דָּא וְדָא בְּעָלְמָא, עַד דְּאוֹלִיד בַּר, וּמִנֵּיהּ אִשְׁתְּלִים (ס"א אשתיל) עָלְמָא, דְּאִקְרֵי שֵׁת, וְהָא אוּקְמוּהָ.
and he contemplated in wisdom both what was above and what was below. But once he sinned his prosopa diminished, wisdom departed from him, and he could survey only the affairs of his body. He then begat offspring partaking both of the higher and of the lower nature, but the world was not settled by either of them until Adam begat a son called Seth,1Sheth = foundation. by whom the world was made complete.1Al. with whom the world was planted. v. Mid. r. Num. 14, 12; Cant. 8, 9.
וְעִם כָּל דָּא, עָלְמָא תַּתָּאָה לָא אִשְׁתְּלִים, וְלָא הֲוָה שְׁלִים, וְלָא אִשְׁתְּכַח בְּקִיּוּמֵיהּ, עַד דְּאָתָא אַבְרָהָם, וְאִתְקַיָּים עָלְמָא. אֲבָל לָא אִשְׁתְּלִים, עַד דְּאַבְרָהָם אִשְׁתְּכַח בֵּיהּ בְּעָלְמָא וְאָחִיד בֵּיהּ בִּימִינָא, כְּמַאן דְּאָחִיד בִּימִינֵיהּ, לְמַאן דְּנָפִיל. אָתָא יִצְחָק, וְאָחִיד בִּידֵיהּ דְּעָלְמָא בִּשְׂמָאלָא, וְאִתְקָיָּים יַתִּיר. כֵּיוָן דְּאָתָא יַעֲקֹב, אָחִיד בְּאֶמְצָעִיתָא בְּגוּפָא, וְאִתְכְּלִיל בִּתְרֵין סִטְרִין, אִתְקַיָּים עָלְמָא וְלָא הֲוָה מִתְמוֹטֵט.
Yet was not the lower world finally completed, nor was it firmly established until Abraham appeared, until Abraham took hold of it by the right hand as one upholds with his right hand one who is falling. Then came Isaac, who seized the world by the left hand, establishing it still more firmly. When Jacob came, he held the world by the centre of the body, uniting the two sides, whereby the world became firm and immovable.
וְעִם כָּל דָּא לָא אַשְׁתִּיל (ס"א אשתלים) בְּשָׁרְשׁוֹי, עַד דְּאוֹלִיד תְּרֵיסָר שְׁבָטִין, וְשִׁבְעִין נַפְשָׁאן, וְאַשְׁתִּיל (ס"א ואשתלים) עָלְמָא. וְעִם כָּל דָּא לָא אִשְׁתְּלִים, עַד דְּקַבִּילוּ יִשְׂרָאֵל אוֹרַיְיתָא בְּטוּרָא דְּסִינַי, וְאִתְּקַם מַשְׁכְּנָא. כְּדֵין אִתְקָיָּימוּ עָלְמִין וְאִשְׁתְּלִימוּ, וְאִתְבְּסָמוּ עִלָּאִין וְתַתָּאִין.
With all that it did not take deep root until there were born the twelve tribes and their offspring, numbering seventy souls. Nor yet was the world finally completed until Israel received the Torah on Mount Sinai and the Tabernacle was set up. All worlds were then finally established and perfected, and higher and lower creatures were properly based.
כֵּיוָן דְּאוֹרַיְיתָא וּמַשְׁכְּנָא אִתּוֹקָמוּ, בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִפְקַד חֵילוֹי דְּאוֹרַיְיתָא, כַּמָה חַיָּילִין אִינּוּן דְּאוֹרַיְיתָא, כַּמָה חַיָּילִין אִינּוּן דְּמַשְׁכְּנָא. תָּא חֲזֵי, כָּל מִלָּה דְּבָעֵי לְאִתְיַישְּׁבָא בְּדוּכְתֵּיהּ, לָא מִתְיַישְּׁבָא עַד דְּאִדְכַּר בְּפוּמָא, וְאִתְמְנֵי עָלָהּ. אוּף הָכָא, בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִפְקַד חַיָּילִין דְּאוֹרַיְיתָא, וְחַיָּילִין דְּמַשְׁכְּנָא, וְכֻלְּהוּ הֲווֹ כְּחַד וְלָא מִתְפָּרְשֵׁי דָּא מִן דָּא, כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא, דְּהָא אוֹרַיְיתָא וּמַשְׁכְּנָא לָא מִתְפָּרְשֵׁי דָּא מִן דָּא, וְאָזְלִין כַּחֲדָא.
The Torah and the Tabernacle thus having been established, the Holy One, blessed be He, desired to take a muster, as it were, of the forces of the Torah and the forces of the Tabernacle. For a thing cannot be finally settled in its place until its name has been called and it has been assigned there. We thus see here that the Holy One, blessed be He, decided on an enumeration of the forces of the Torah and of those of the Tabernacle, these two being in essence one and inseparable on the celestial model.
וּבְגִין כַּךְ, חַיָּילֵיהוֹן עָאלִין בְּחוּשְׁבָּנָא לְאִשְׁתְּמוֹדְעָא גַּבַּיְיהוּ, בַּר אִינּוּן אַחֲרָנִין דְּלֵית לוֹן חוּשְׁבָּנָא. וּבְגִין כַּךְ כְּתִיב, וַיְדַבֵּר יְיָ אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד. אִי בְּאֹהֶל מוֹעֵד, אֲמַאי בְּמִדְבַּר סִינַי. אֶלָּא חַד לְאוֹרַיְיתָא וְחַד לְמַשְׁכְּנָא.
Their forces were thus enumerated and noted, excepting some who did not enter into the count. Therefore it is written that “the Lord spake unto Moses in the wilderness of Sinai, in the tent of meeting the two corresponding one to the Torah and the other to the Tabernacle.
וְהַאי וְהַאי, בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית, וְכֹלָּא חַד, וְהַאי אִקְרֵי (מלכים א ו׳:א׳) חֹדֶשׁ זִיו רֶמֶז לְהַהוּא יַרְחָא וְשַׁתָּא דְּנָהִיר לְסִיהֲרָא, דְּהָא כְּדֵין עָלְמִין כֻּלְּהוּ אִשְׁתְּכָחוּ בִּשְׁלִימוּ. לְצֵאתָם מֵאֶרֶץ מִצְרַיִם, לְאִשְׁתְּמוֹדְעָא דְּהָא כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, בַּחֹדֶשׁ הָרִאשׁוֹן הֲוָה.
Both were “in the first day of the second month”, the two being one. That month, besides, is called Ziv (=brightness, splendour), in allusion to the brightness of the moon of that month in that year, by reason that then the worlds altogether found themselves in completion. AFTER THEY HAD COME OUT OF THE LAND OF EGYPT: this emphasizes the fact that Israel’s exodus from Egypt took place in the first month.
רִבִּי יִצְחָק פָּתַח, (תהילים קט״ו:י״ב) יְיָ זְכָרָנוּ יְבָרֵךְ יְבָרֵךְ אֶת בֵּית וְגוֹ'. יְיָ זְכָרָנוּ יְבָרֵךְ, אִלֵּין גּוּבְרִין. דַּהֲווֹ עָאלִין בְּחוּשְׁבָּנָא בְּמַדְבְּרָא, וְקוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לוֹן, וְאוֹסִיף עָלַיְיהוּ בְּכָל זִמְנָא.
R. Isaac cited here the verses: “The Lord hath been mindful of us, he will bless… the house of Israel… the house of Aaron… them that fear the Lord, both small and great. The Lord increase you” (Ps. 115, 12-14). ‘The first “he will bless”,’ he said, ‘refers to the men who were numbered, and whom the Lord blesses and “increases more and more”.
תָּא חֲזֵי, הַאי מַאן דְּאָמַר שְׁבָחָא דְּחַבְרֵיהּ, דִּבְנוֹי, אוֹ דְּמָמוֹנֵיהּ, בָּעֵי לְבָרְכָא לֵיהּ, וּלְאוֹדָאָה עָלֵיהּ בִּרְכָאן. מְנָלָן. מִמֹּשֶׁה. דִּכְתִּיב, (דברים א׳:י׳) וְהִנְּכֶם הַיּוֹם כְּכֹכְבֵי הַשָּׁמַיִם לָרוֹב, לְבָתַר מַה כְּתִיב, יְיָ אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וְגוֹ'. תְּרֵין בִּרְכָאן הֲווֹ, חַד יְיָ אֱלֹהֵי אֲבוֹתֵיכֶם וְגוֹ'. הָא חַד. לְבָתַר וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם. לְאוֹדָאָה עָלַיְיהוּ, בִּרְכָאן עַל בִּרְכָאן.
Observe this. Whoever speaks in praise of his companion or of his children or his substance, should also bless him and shower blessings on him. We learn this from Moses, who, after saying “And, behold, ye are this day as the stars of the heaven for multitude” (Deut. 1, 10), continued, “The Lord, the God of your fathers, make you a thousand so many more as ye are” (Ibid. 11), and then confirmed his words by adding “and bless you, as he hath promised you” (Ibid.).
וְאִי אִיהוּ מָנֵי שְׁבָחָא דְּחַבְרֵיהּ, וְלָא אוֹדֵי עָלֵיהּ בִּרְכָאן. הוּא נִתְפַּס בְּקַדְמִיתָא מִלְּעֵילָּא. וְאִי אִיהוּ מְבָרֵךְ לֵיהּ, הוּא מִתְבָּרֵךְ מִלְּעֵילָּא. וּבִרְכְתָא בָּעֵי לְבָרְכָא לָהּ בְּעֵינָא טָבָא, וְלָא בְּעֵינָא בִּישָׁא. וּבְכֹלָּא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא רְחִימוּתָא דְּלִבָּא. וּמַה מַאן דִּמְבָרֵךְ לְחַבְרֵיהּ, בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא דִּיְּבָרֵךְ לֵיהּ בְּעֵינָא טָבָא, בְּלִבָּא טָבָא. מַאן דִּמְבָרֵךְ לְּקוּדְשָׁא בְּרִיךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה, דְּבָעֵי עֵינָא טָבָא, וְלִבָּא טָבָא, וּרְחִימוּתָא דְּלִבָּא. בְּגִין כָּךְ (דברים ו׳:ה׳) וְאָהַבְתָּ אֶת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וְגוֹ'.
But he who, recounting his neighbour’s good points, omits to bless him, will be the first to incur heavenly displeasure. Whereas he who does so bless will receive blessings from above. The man’s blessing, moreover, must be given not grudgingly, but generously and with a good heart, as God above all desires man’s good heart.1v. T. B. Sanhedrin, 107a. How much more so must this be the case when a man offers praise to the Holy One, blessed be He! So Scripture says: “And thou shalt love the Lord thy God with all thy heart”, etc. (Ibid. 6, 5).
תָּא חֲזֵי, הָא אוּקְמוּהָ לֵית בִּרְכָתָא דִּלְעֵילָּא שַׁרְיָא, עַל מִלָּה דְּאִתְמְנֵי. וְאִי תֵּימָא, יִשְׂרָאֵל אֵיךְ אִתְמְנוּן. אֶלָּא כּוּפְרָא נַטְלֵי מִנַּיְיהוּ, וְהָא אוּקְמוּהָ, וְחוּשְׁבָּנָא לָא הֲוִי עַד דְּיִתְכְּנִישׁ כָּל הַהוּא כּוּפְרָא, וְסָלִיק לְחוּשְׁבְּנָא, וּבְקַדְמֵיתָא מְבָרְכָן לְהוּ לְיִשְׂרָאֵל, וּלְבָתַר מְנָאָן הַהוּא כּוּפְרָא, וּלְבָתַר מְהַדְּרִין וּמְבָרְכִין לוֹן לְיִשְׂרָאֵל. אִשְׁתְּכָחוּ דְּיִשְׂרָאֵל מִתְבָּרְכִין בְּקַדְמִיתָא וּבְסוֹפָא, וְלָא סָלִיק בְּהוּ מוֹתָנָא.
Now it has been laid down that the heavenly blessing does not rest on anything enumerated. How, then, is it that the Israelites were enumerated? Because the enumeration was by means of a ransom taken from them. The Israelites were thus first blessed, then their ransoms were counted, and that was followed again by a blessing given to them. The blessings, before and after, were a shield against death, which is ready to attack wherever there is enumeration.
מוֹתָנָא אֲמַאי סָלִיק בְּמִנְיָינָא. אֶלָּא בְּגִין דְּבִרְכְתָא לָא שַׁרְיָא בְּמִנְיָינָא, כֵּיוָן דְּאִסְתָּלַק בִּרְכָתָא, סִטְרָא אַחֲרָא שָׁארֵי עֲלוֹי, וְיָכִיל לְאַתְזְקָא. בְּגִין דָּא בְּמִנְיָינָא נַטְלִין כּוּפְרָא וּפִדְיוֹנָא, לְסַלְּקָא עָלֵיהּ מִנַּיְיהוּ.
Should the blessing be removed, the “other side” may swoop down and inflict harm. The text continues:
(ס"א מעליה מותנא) יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, אִלֵּין נָשִׁין, דְּלָא סַלְּקִין בְּמִנְיָינָא. יְבָרֵךְ אֶת בֵּית אַהֲרֹן, דְּאִינּוּן מְבָרְכִין לְעַמָּא, בְּעֵינָא טָבָא וּבְלִבָּא טָבָא, וּבִרְחִימוּתָא דְּלִבָּא. אֶת בֵּית אַהֲרֹן, הָכִי נָמֵי נָשִׁין (דלהון), דְּאִתְבָּרְכָן בְּבִרְכָתָא (ס"א דלהון).
“He will bless the house of Israel”, indicating the women who were not included in the enumeration, “He will bless the house of Aaron”, who pronounce the blessing on Israel generously and out of goodness of heart and love. “The house of Aaron”: again including their women.
יְבָרֵךְ יִרְאֵי יְיָ. אִלֵּין אִינּוּן לֵיוָאֵי, וְכֻלְּהוּ מִתְבָּרְכִין, בְּגִין דְּדַחֲלִין לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא. הַקְּטַנִים עִם הַגְּדוֹלִים, אַף עַל גַּב דְּלָא עָאלִין בְּמִנְיָינָא.
“He will bless them that fear the Lord”, alluding to the Levites, all of whom are blessed, because they fear the Lord. “Both small and great”: that is, even those who were not included in the enumeration.
תָּא חֲזֵי לָא אִשְׁתְּכַח מִנְיָינָא בְּהוּ בְּיִשְׂרָאֵל דְּאִתְבָּרְכָן בֵּיהּ, כְּהַאי מִנְיָינָא. דְּהַאי מִנְיָינָא לְאִתְבָּרְכָא הֲוָה, וּלְאַשְׁלְמָא שְׁלֵימוּתָא דְּעָלְמִין הֲוָה, וּבַאֲתָר דְּבִרְכָּאן נָפְקִין אִתְמְנוּן, דִּכְתִּיב בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי, דְּאִיהוּ זִיוָא דְּבִרְכָּאָן דְּעָלְמָא, דְּמִנֵּיהּ נָפִיק זִיוָא לְעָלְמָא. וְעַל דָּא אִקְרֵי חֹדֶשׁ זִי"ו, דְּזִיוָא דְּכֹלָּא נָפִיק מִנֵּיהּ, וְעַל דָּא כְּתִיב, (תהילים קל״ד:ג׳) יְבָרֶכְךָ יְיָ מִצִּיּוֹן, וְכֹלָּא חַד מִלָּה וּכְתִיב (תהילים קל״ג:ג׳) כִּי שָׁם צִוָּה יְיָ אֶת הַבְּרָכָה וְגוֹ'.
Observe that at no other enumeration were the Israelites blessed as at this one, which was intended in especial to be attended by a blessing and to put the finishing touch to all worlds.’ R. Judah used to be much in the company of R. Simeon. Once he asked him: ‘Which region is it whence blessings go forth to Israel?’ R. Simeon replied: ‘Woe to the world in that its people do not ponder or reflect on the glory of the Most High King. Observe this. When Israel are found worthy before the Holy One, blessed be He, and are with Him in a certain sacred celestial tree which contains the food of the whole world, then He is blessed from the repository of all the blessings, and Israel below are blessed from the place from which all blessings come, as it says: “Then Lord bless thee out of Zion” (Ps. 134, 3), also, “Like the dew of Hermon that cometh down upon the mountains of Zion; for there the Lord commanded the blessing, even life for ever” (Ibid. 133, 3).
רִבִּי יְהוּדָה הֲוָה שְׁכִיחַ קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן, אָמַר לֵיהּ יִשְׂרָאֵל מֵאָן אֲתָר אִתְבָּרְכָן. אָמַר לֵיהּ, וַוי לְעָלְמָא, דְּלָא מַשְׁגִּיחִין וְלָא מִסְתַּכְּלִין בְּנֵי נָשָׁא, בִּיקָרָא דְּמַלְכָּא עִלָּאָה. תָּא חֲזֵי, בְּשַׁעֲתָא דְּאִשְׁתְּכָחוּ יִשְׂרָאֵל זַכָּאִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וַהֲווּ עָלְמִין (ס"א עמיה) שְׁכִיחִין בְּחַד אִילָנָא עִלָּאָה קַדִּישָׁא, דִּמְזוֹנָא דְּכֹלָּא בֵּיהּ, הֲוָה מִתְבָּרֵךְ מֵאֲתָר דְּכָל בִּרְכָאן כְּנִישִׁין בֵּיהּ. וּבֵיהּ אִתְנְטַע וְאַשְׁתִּילוּ שָׁרְשׁוֹי.
וְיִשְׂרָאֵל לְתַתָּא, הֲווֹ מִתְבָּרְכָן (ואשתילו שרשוי) מֵאֲתָר דְּכָל אִינּוּן בִּרְכָאן נָפְקִין בֵּיהּ, וְלָא מִתְעַכְּבֵי לְמֵיפַּק, הֲדָא הוּא דִכְתִיב יְבָרֶכְךָ יְיָ מִצִּיּוֹן, וּכְתִיב (תהילים קל״ג:ג׳) כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה יְיָ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם. וְדָא אִיהוּ נְהִירוּ דְּעָלְמָא. דִּכְתִּיב, (תהילים נ׳:ב׳) מִצִּיּוֹן מִכְּלָל יוֹפִי אֱלֹהִים הוֹפִיעַ. הוֹפִיעַ: נָהִיר. כְּמָה דְאַתְּ אָמֵר (דברים ל״ג:ב׳) הוֹפִיעַ מֵהַר פָּארָן (ס"א ודא נהירו). וְכַד יְנָהֵר, יְנָהֵר לְכֻלְּהוּ עָלְמִין.
This same is, too, the shining light of the world of which Scripture says: “Out of Zion the perfection of beauty, God hath shined forth” (Ibid. 50, 2). It is the light which, when once it shines, will shine for all the worlds.
וְכַד הַאי נְהִירוּ אִתְּעַר, כֹּלָּא הוּא בְּחַבְרוּתָא (ס"א כלא הוא בחביבותא), כֹּלָּא הוּא בִּרְחִימוּתָא, כֹּלָּא הוּא בִּשְׁלִימוּ, כְּדֵין הוּא שְׁלָמָא דְּכֹלָּא, שְׁלָמָא דְּעֵילָּא וְתַתָּא, הֲדָא הוּא דִכְתִיב, (תהילים קכ״ב:ז׳) יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָיִךְ.
When that light will awaken, the whole will be one common fellowship, under the reign of universal love and universal peace. There will be peace in heaven and peace on earth. So Scripture says: “Peace be within thy walls, and prosperity within thy palaces” (Ps. 122, 7).